A19522	----	The conuerted mans new birth describing the direct way to go to heauen: wherein all men may clearely see, whether they shall be saued or damned. Shewing the principall care, and vehement desire, which euery one ought to take, in seeking their saluation. With the spirituall battle betweene the regenerate man and Sathan. Heere is also layd open the true estate of the regenerate man, with the certainty of his saluation: with an excellent marke, to know the childe of God, which hath truely repented; and concluding with a right zealous and godly prayer, out of the pure fountaine of the holy Scripture. Dedicated vnto all the elect children of God, which truely repent. Newly published by Iohn Andrewes Preacher of Gods Word. Being first seene and allowed. Andrewes, John, fl. 1615. 1629 Approx. 55 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A19522 STC 595 ESTC S116760 99851976 99851976 17273 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19522) Transcribed from: (Early English Books Online ; image set 17273) Images scanned from microfilm: (Early English books, 1475-1640 ; 1126:10) The conuerted mans new birth describing the direct way to go to heauen: wherein all men may clearely see, whether they shall be saued or damned. Shewing the principall care, and vehement desire, which euery one ought to take, in seeking their saluation. With the spirituall battle betweene the regenerate man and Sathan. Heere is also layd open the true estate of the regenerate man, with the certainty of his saluation: with an excellent marke, to know the childe of God, which hath truely repented; and concluding with a right zealous and godly prayer, out of the pure fountaine of the holy Scripture. Dedicated vnto all the elect children of God, which truely repent. Newly published by Iohn Andrewes Preacher of Gods Word. Being first seene and allowed. Andrewes, John, fl. 1615. [8], 39, [1] p. Printed by N. O[kes] and I. N[orton], London : 1629. Printer's name and publisher's name from STC. Imperfect; tightly bound with loss of print. Reproduction of the original in the Princeton Theological Seminary. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Early works to 1800. 2006-02 TCP Assigned for keying and markup 2006-02 Aptara Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE Conuerted Mans New Birth : describing the direct way to go to Heauen : wherein all men may clearely see , whether they shall be saued or damned . ●hewing the Principall care , and vehement desire , which euery one ought to take , in seeking their Saluatio● . With the Spirituall battle betweene the regenerate Man and Sathan . Heere is also layd open the true estate ●f the Regenerate Man , with the certainty ●● his Salu●●ion : With an excellent marke , to know the Childe of God , which hath truely repented ; And concluding with a right zealous and godly Prayer , out of the pure Fountaine of the holy Scripture . Dedicated vnto all the Elect Children of God , which truely Repent . Newly Published by Iohn Andrewes Preacher of Gods Word . Being first seene and allowed . LONDON : Printed by N. O. and I. N. 1629. Christian Readers , I haue Dedicated and directed this my Booke vnto all You , the Elect Children of God , desiring through Iesus Christ , your health in the LORD . GEntle Readers , or Hearers , whosoeuer yee are , that are the Children of GOD , vnto whom this my Booke is Dedicated : I desire you all , as good and ●ouing Patrons , which shall eyther heare or peruse this my labour , to grant me these two requests : First , to beleeue , that in making it , I haue made it according vnto the Truth , wherein I ayme not at mine owne profit , but at the setting forth of Gods glory , the discha●ge of my conscience , and the benefit of you the Children of my Lord and Sauiour Iesus Christ . Secondly , to reade it attentiuely , with all sedulity ; and censure as you shall finde , accept as you like , and deale therein towards me the Author , as God shall mooue your mindes . And with all , I most earnestly desire you , and euery one of you , tha● shall gather any spirituall comfort to cure your soules , out o● these my Labours , to receiue my instructions willingly , treasur● them in your hearts carefully , an● meditate thereon zealously , tha● yee enter not into temptatio● carelesly . And further , I intirely beseec● you , to pray vnto our Lord Iesus Christ for me , to giue me his Grace , guide mee with hi● Word , and direct mee by hi● Holy Spirit , that what I eythe● Preach or Write , I may both i● life and Doctrine , expresse an● performe the same vnto my liu● end : That whilst I endeauour t● rayse others , I may rayse m●selfe from all my sinnes , vnto the Glory of GODS Holy name , and the saluation of my owne soule , in the great day of our Lord : And so doe for mee , an earnest repentant sinner , euen as you your selues , towards your selues , expect from Iesus Christ . Vale in Christo . Yours towards you , as I would you should be for me ▪ Iohn Andrewes Preacher of Gods Word , The Contents of the Booke . THE first Chapter entreteth of the principall care , zeale , an vehement desire , which ●uery one ought to take , in seking their saluation . p. ● The second Chapter entreate● of the shortnesse and vncertainty of mans life , an● how it may be a motiue to induce vs to returne vnto t●● Lord by repentance . p. 1● The third Chapter describeth short and caelestiall view ●● the place whereunto wee a● called . p. 1● The fourth Chapter entreateth of the spirituall battle , in which no doubt , but euery regenerate man oftentimes fighteth against Sathan , before hee attaine eternall life . p. 16 The fifth Chapter entreateth of the true estate of the regenerate man , with the certainty of his saluation . page 23 The sixt Chapter sheweth an excellent marke to know the childe of God , which hath truely repented . pag. 33 Lastly , a right zealous and godly Prayer , taken out of the pure Fountaine of the Holy Scripture . pag. 38 THese parts are al● Authenticall , an● exactly comprise in a short and compend●ous Method ; briefly to be reade , that it may be effectually practised . THE Conuerted Mans new Birth : Describing the direct way to goe to HEAVEN . CHAP. I. This first Chapter entreateth of the principall Care , Zeale , and vehement desire , which euery one ought to take in the seeking their saluation . THere is nothing in the World that we ought so to affect and desire , as to seeke to haue our soules saued in the Kingdome of Heauen : And if there bee any thing in the Booke of GOD , from the Alpha of Genesis , vnto the Omega of the Reuelation , that is able to draw a sinner vnto Repentance , sure it is the remembrance of his Saluation ; And as the Lord of Hosts hath drawne his sword by forraigne Nations , shewing the miseries that are like to ensue vppon vs by reason of our sinne , and security : Let vs now therefore , with all expedition , bestow our short and troublesome time in seeking our saluation , and with all Humility returne vnto the Lord by speedy Repentance , for if we loose the life of our bodies , by defending the Gospell , in seeking our saluation , wee may find it againe ; but if we loose our soules for want thereof , it will be irreuokeable , and neuer recalled againe : Oh too too many now a dayes in this declyning age , seeme to bee carelesse of their saluation . And although England neuer liued so long in peace and security , nor the Gospell neuer so generally Preached amongst vs , yet I feare , neuer did men make so ill vse of so good a blessing ; miranda miserecordia , Gods mercy is to be wondred at , that he hath spared vs so long ; it is his mercy , and nothing but his mercy , that wee are not consumed ; our sinnes is , In ultimo gradu , in the highest degree that may bee , so that Laetantur cum malefecerint , they reioyce and take pleasure , when they haue done euill ; wherefore I doubt not , but the iniquity of the whole World is come to maturity , which causeth our sinnes to crye louder then the sinnes of Sodome ; and ascend higher then the sinnes of Niniuch . Wherefore , if all our Nauie were ready , all our Ports fortified ; all our Coasts guarded ; all our men strongly armed , and our Land inuironed with a wall of Brasse ; yet it is to be feared , that wee haue a Traytor within vs , euen our long continued and vnrepented sinnes , that will draw Gods vengeance vppon vs , and cause him to whet his sword , and vtterly confound vs , Except wee repent . God would haue spared Sodome , i● there had beene but twenty , nay but ten Righteous therein : So no doubt , it is for some good peoples sake , that holds vp their hands like Moses , and grieue for the sinnes of our time , like Lot , that God hath spared vs so long . Agayne , Gods sword was once drawne agaynst Niniueh , agaynst whom a fearefull doome was pronounced ; Yet forty daies and Niniueh shall bee destroyed . The King and the Nobility , with all his Subiects , presently fell to Repentance : they fasted ; they prayed ; and incessantly with all humility humbled themselues in Sacke-cloath and Ashes , their sinnes cryed for vengeance ; but their Repentance for mercy , their sinnes ascend vp to Heauen , and clamours loud in the eares of Gods iustice for vengeance , vengeance , O reuenge with vengeance . Their Repentance ascends higher , and cryes louder into the eares of Gods mercy : Good Lord haue mercy , spare vs , O spare vs we beseech thee ; whereby we may see that God regards not the clamour of sinne , so much as hee doth the crye of a true repentant sinner . But England , O sinnefull England , there was neuer any Nation in the World , that hath such store of Heauenly Manna , as his Word , his Will , his Truth , his Gospell , which wee haue receiued , Iugentia beneficia , infinite benefits , much knowledge of the Truth , so much Preaching of the Word , and so much glorious light of the Gospell : And yet Mirandum est degeneres nos , it is wonder , and a great wonder , that such a degenerate generation as this , such a corrupt and sinnefull Nation as wee , should so liue in such a blessed and illuminated a time . But our sinnes , our sinnes , our vnrepented sinnes , are more then can bee numbred by any Arithmetition , and greater then can be measured by a Geometrition : As our a swearing and forswearing ; our b prophatning the Lords Sabaoth ; our c contempt of Gods Word ; our d couetousnesse ; our e drunkennes ; our f deceite ; our g whoredome , our pride , our vnthankfulnes , and our waxing worse & worse , with many moe , which crye to Heauen for Gods vengeance against vs. Oh therefore let vs with all expedition seeke for our saluation by speedy repentance : Let vs not onely wéepe , but powre foorth our teares for our sins like h Dauid : Wrestle with GOD like i Iacob : Crye like k Esay : That our heads may be full of water , and our eyes a Fountayne of teares , like l Ieremiah : Let vs be clad m in Sacke-cloath like the Niniuites : Humbled vnto the ground n like Abraham : Mourne like a Doue o with Ezechia : Rore out p our griefe with Iob : Powre out our Soule q with Hanna : Rent our r hearts with the penitent ; lament with ſ Peter : Sorrow t with Mary : And crye out with the u Iewes ; Men and Brethren , what shall we doe to bee saued ? For there is nothing more needefull , then the saluation of our soules . The vehement desire of their saluation , caused the Patriarks , Prophets , and the Saints of the old World , to long for , and desire that eternall , sweete , and most ioyful inheritance , Regnum Dei , the Kingdome of God ; It caused Abraham to forsake his a owne naturall Countrey ; and his Fathers House , and t● go● he knew not whither : It caused Moses to forsake b Aegypt , and refused to be called the Son of Pharaohs daughter : it caused Toby , Iob , Elias , and Paul , to wish To be dissolued , and to bee with Christ . It caused the carelesse Niniuites to beléeue c Ionas Preaching : The desperate souldiers to heare d Iohns Sermon : The obstinate Israelites to heare e Peters perswasion : The Euenuch to giue eare to f Phillip : Cornelius the Captayne , with a great multitude , to heare g Peter ; and the Macedonians to h continue Paules Doctrine vntill midnight . When Iohn the Baptist first Preached , Primitiua quidem Ecclesia , The Primitiue Church did most clearely shine , in so much that i the Kingdome of Heauen suffered violence ; That is , there was such forwardnesse and zeale , in those that heard him Preach , to procure their saluation , in the Kingdome of Heauen , that they stroue most earnestly to goe in ; and this affection our Sauiour requireth , when he sayth , Striue to enter in at the straight Gate ; For Dominus vobiscum dum vos cum Domino : The Lord is with you , while yée heare his voyce . The Prophet Dauid lamented that hée was so long kept from the ioyes of his Saluation : Woe is me ( sayth hee ) that I am constrained to dwell with Mosech , and to haue my habitation among the Tents of Keder . And agayne , Like as the Hart desireth the water brooke ; so longeth my soule after thee O God : And agayne , hée sayth , That hee should vtterly haue fainted , but that hee did rest in hope of a better Kingdome ; and beleeued verily in short time , to see the ioyes of his Saluation , in the land of the liuing . And many others counted their Country but a cursed vale of misery ; their worldly glory but vanity ; their dwellings but a Prison ; their pleasure but sorrow , mourning and teares ; and all their doings were to this end that they might ioy in their saluation in the kingdome of Heauen . CHAP. II. The second Chapter entreateth of the shortnesse , and vncertainty of mans life , and how it may be a motiue to induce vs to returne vnto the Lord by repentance , because no man knowes the time thereof , nor when God will call him . ALl Creatures waxe olde with this aged World ; although Methusela liued 969. a yeares ; yet in our age if we reach to 80. it b is with sorrow and labour ; mans dayes are but a c span , saith Dauid , and all flesh is grasse , sayth the Prophet d Esay : So that man is scarce entred into the World , but he is admonished to remember to depart out of e the same ; for as all the world is mutable , so of all the things in the world , man is most mutable , wee are all but Tenants at will , and know not how long we shall remayne in this earthly Tabernacle , and as our dayes are but short and euill , and many cut off f suddainly , that they haue scarce time to thinke on God , or once crye Lord helpe me ; therefore we ought alwaies so to liue , that wee may euer g bee prepared for the Lord. Let the memory of death bee euer the looking-glasse of our life , and seeing the young must depart from the World as well as the old : Let vs imagine that the Spring of our dayes are past , our Summer is spent , and that wee are arriued at the Autumne , or fall of the leafe ; h So that in euery moment wee are in the waning ; The date of our poore Pilgrimage almost expired , and the Lamp of our liues lyeth twinckling vppon the snuffe ; our forces enféebled , our sences impayred , and on euery side , our tottering and ruinous cottage of our faint flesh , ready to fall . It were now high time , therefore , to leaue our owne wayes , and q with all expedition looke towards our Caelestiall home ; lest wée bée like those which are tossed with many sturdy stormes , and cannot ariue at their desired Port ; ride little way , but are much turmoyled . So , these that passe many yeares in their vnrepented sins , and purchase but small profit to salue their sicke soules , should haue a long lyuing in destruction , but a short life in r conuersion ; besides that , where sinne raignes there goes Gods curse also : There is no peace to ſ the wicked . But howsoeuer , whether in youth , or in age , wée would leaue our sinnes , and returne vnto the Lord by Repentance , wee must know this , that it is not in our owne t power . No man can leaue his sinnes when he would ; nor no Pope or Potentate can pardon them but God : neyther is any u man capable of grace , necessary to saluation , before God cals him , as our Sauiour sayth , No man can come vnto me , except my Father draw x him . The labourer receiued his peny , as well that came in the last houre , as hée that came in the y first : And the Théefe was saued , that was on the Crosse : So that there is no time too late , in this life to repent , if wée repent truely , whensoeuer it shall please God to call vs , neyther any time too earely , if wée prepare our selues to leaue our sins , and come vnto him when hée calls vs : So that , whether it be earely , or late , wée must alwayes prepare our selues , to forsake our selues in our sinnes , and come at his calling . CHAP III The third Chapter describeth a short and Caelestiall view of the place , whereunto we are called . WE are not called vnto any earthly a Tabernacle , but to the Kingdome of b Heauen , vnto that blessed c and euerlasting Kingdome , vnto that Celestiall and Heauenly d Ierusalem , that Kingdome of f glory ; that throne of g Maiesty ; that Paradize h of pleasure ; that glory of God , and life k euerlasting , which was the first l of all Gods workes and therefore it is most ancient . Whose felicity cannot m bee imagined , neyther the blessings numbred , so incomparable as cannot bee equalled , and of such value as none can comprize it , so great as cannot be measured , and of such eternity , as neuer can be n ended ▪ The very name of Heauen to all is louely , because it is a Hauen o for rest ; a Citty p for beauty , and a Kingdom q for state : It is the Harbour for the r Iust ; the peculiar s people ; the regenerate t Christians ; the u Children of light ; the elect by Gods praeordination ; where all are w Kings , and Heires with x Christ ; inuested with y glory ; Crowned with Maiesty , cloathed z with security , decked with delights , replenished with pleasure , garnished with all graces , adorned with beauty , furnished with the best company , and flourishing with the flower of all Nations ; it is desired of all , hoped for of many , but only enioyed of the best . And as Heauen is out Summum bonum , our chiefe good thing , so it is our Terminus adquem the end of al our a Preaching , the drift of all our b Hearing , the fruite of all c our Beleeuing ; the effect of all our d Knowledge ; and the mayne poynt of all our Profession , that wee may so liue , that wée may enioy , this blessed and euerlasting Kingdome . CHAP. IIII. The fourth Chapter entreateth of the Spirituall battle , in which no doubt , euery Regenerate man oftentimes fighteth against Sathan , before hee attaine eternall life . SAthan is euer quiet with the sinner , before hee feareth he shall loose him , but then hée séeketh by all meanes that possibly hée can , to attempt , peruert , and vtterly ouerthrow * him . Moses was quiet , vntill hée beganne to deliuer the Children of Israel ; then●orah ●orah could say , a Yee take too much vppon you : King Dauid was quiet when he kept his Fathers b sheep ; but after he fought for the Church of God : Then Saul c could rise against him : Saint Paul was quiet , so long as hee was with the Scribes d and Pharisees , but afterwards hee had enemies enough : Sathan tempted , and ouercame the perfectest , as e Adam ; the strongest as f sampson ; and the wisest as g Salomon : Hee therefore that h standeth , let him take heed lest he fall , Christ was no sooner Baptized , and had fasted i forty dayes , but Sathan could tempt him . And so it is with euery Regenerate man , euen when hee is most weakest , then the Diuell is strongest , and busiest agaynst him ; Who daily laboureth to delude him with all manner of inticements : First , To delight in sinne : Secondly , To consent : Thirdly , To custome , and from custome to hardness of heart from hardnesse of heart , to boasting , from boasting , vnto desperation , and from desperation to damnation ; and thus by degrees , if sinne be not resisted , the Diuell will labour to bring the sinner vnto destruction . Wherefore wee must daily labour to preuent them by Diuine meditations ; diuert them by feruent prayers , and correct them by sighes , and speedy Repentance : For I holde those intisements , and vanishing thoughts , which many times passe through a Regenerate man without approbation , not without suppression , to be properly Nec mors nec morbus animae , sed deformitas , Neyther the death , nor disease of the soule , but the deformity thereof , they are Tela immisa , Sathans darts , shot at vs , In corde , non excorde , in the heart , not of the heart : which the godly seeke , but giue no consent vnto , they are our crosses , but not our sinnes , they are but Morbus mentis , The disease of the minde . Those motions St. Paul confesseth , the Children of God , are neuer free from them : It is obserued in Hierom , which hee bewrayes in many places of his workes , That his whole life , was in continuall war-faire with his lusts : It caused St. Paul to crye out , to bee deliuered from the pricke of the flesh ; But the Lord answered him , My grace is sufficient for thee , for my strength is made perfect in thy weaknesse . I hold these & such like temptations , to bee the battle which euery Regenerate man fighteth agaynst Sathan . For , where were a grace , if there were b no temptation ? where were mortification , if no lusts to c mortifie ? And where were d patience , if there were no e affliction ? if there were no motion to sinne , where were the battle , the victory , and the Crowne wee shall obtaine , if wee haue no Aduersary to striue withall ? The Diuell , as hee is the Prince of this World , So still he seeketh whom he may deuoure ; he himselfe is chiefe generall , and is alwayes the sore-man in the battle ; his Lieutenants are fleshly lusts , which are in open war agaynst Chastity : the Sergeants of his Band , are the cursed Children of dacknesse , which are in continuall strife , agaynst the Children of light : His common Souldiers are the effects of the flesh , to fight agaynst the fruits of the Spirit . And their armour is the brest plate of iniury , the girdle of falshood , the shoes of discord , the shield of infidelity , the helmet of mistrust , with the piercing darts of cruelty , the Cannon shot of spitefull Reproaches , the arrowes of flying slanders , and the frailty of the flesh , to peruert and vtterly confound vs , except wee preuent them by Prayer and Repentance . Therefore , the Children of God ought to put on Gods Armour , and manfully fight against the deuices of sinne , Sathan , and all his detestable crue , before they can obtayne their spirituall inheritance in the Kingdome of Heauen : Which weapons are able to ouercome the Diuell , and all the lewd lusts of the world ; yea , and all the whole host of vices therein . Our Captaine and chiefe Generall , in all our conflict , Is the mighty a Lyon of the Tribe of Iudah , the b Prince of Peace , the Conquerour c of Death , d Heil , and e Sinne : Yea , the f great Iudge of the World , and g Bishop of our Soules , Christ Iesus h our Sauiour . And to resist the Tyranny of the Diuell , i it standeth vs in hand , to be also well and strongly armed , with the brest-plate of equity , the Shield of vndoubted faith in Christ , the Helmet of assured hope , the Shoes of knowledge and peace in the holy Ghost , the girdle of truth , well buckled with patience , and constancy , the Cannon shot of deepe sighes , proceeding from a true penitent heart , the Arrowes of bitter teares , brought forth by remorse of conscience , and the two edged Sword of the eternall word of GOD ; For , it standeth vs vppon , to keepe our continuall battle , ready and orderly ; To sight valiantly , hope assuredly , endure constantly , to march on charitably and cheerefully : To watch and stand fast in our fight , for the quarrell is GODS , and the Victory ours , euen the very saluation of our owne soules . If wée resist the Diuell in the power of Iesus Christ , He will flye from vs : So often as wee resist him , so often we ouercome , it will make the Angels glad , and glorifie GOD , which exhorts vs to fight , and helpes vs in our extreamity , and time of néede ; GOD beholds our striuing , and helpes vs vp , that we should not faint ; and will crowne vs with glory , and honour when we ouercome ; therefore , the greater our Temptations are , the more noble must bee our Resistance ; and the more godly our liues and conuersations are , the greater shal bee our Crowne and Glory , in the kingdome of Heauen . CHAP. V. The fifth Chapter entreateth of the true estate of the Rege●erate man , with the certainty of his saluation . REgeneration is our a new birth , whereby wee are borne , and renewed agayne b by Repentance : And as the * Merchants sold all that hee had , and forsaketh his Worldly wealth , to gayne one precious pearle : So the Regenerate man leaueth and forsaketh his sinnes , and all worldly vanities , for to obtayne eternall life : And doth not onely dislike and forsake his sinnes , but also from the tender bowels of his heart , incessantly , with all humility , powre out his c daily prayers vnto Almighty God , to giue him his grace , to suppresse , and mortifie them ; and so sheweth the powre of Gods grace , working in him . And by returning vnto God by his true Repentance . God giueth him d a new heart , and a new Spirit , ( not in substance or quantity , but in quality ) which is a true and faythfull witnesse giuing Testimoney , not to GOD , for that it needes not ; not to others , for that it cannot , but to the man who hath it , for that it must ; of th● Truth of those things which it knoweth to bee in him , concerning Gods will , and his owne eternall wellfaire . Seeing then A faithfull witnesse will not lye ; and the Spirit of the Penitent , testifie the Truth of his Repentance ; why may not he then , be as firmely perswaded of the certainty of his saluation : as his heart witnesseth the sincerity of his conuersion : Yes surely , St. Paul proues it , Know yee not your owne selues , how Iesus Christ is in you , except yee be Reprobates : Wee may surely know , that if wee haue truely repented , and are heartily sorry for our sinnes , with a full and determinate purpose to continue in newnesse of life , That Christ is in vs , if Christ be in vs , then wee are in Christ ; if wee bee in Christ , wee cannot be condemned : For there is no condemnation to them that are in Christ Iesus . For , sinne legally considered is mortall , But a Euangelically , is veniall , except the sinne against the Holy Ghost , mortall , by his owne merrit , but b veniall by Chirst his mercy : Mortall to the naturall vnregenerated man ; For hee d that beleeueth not , is condemned already ; but veniall to the Regenerate though still sinne : By the couenant of grace , it dissolueth not the loue and league betweene God and man , and so is veniall , in all other sinne is mortall by his owne nature . Agayne , by nature man and his flesh are all one , but by grace they are seperated : By nature when the flesh doth sinne , the man also sinneth , because hee is in subiection vnto it : but in the estate of grace , although the flesh be in him , ( and doe sinne , ) yet he sinneth not , because they are di●orsed a sunder ; For man assoone as hee is in the estate of grace , is newly married vnto Christ : In this case , although the flesh beget sin , yet the regenerate man shall not be condemned . Yet , one thing let vs consider , That he which a neuer doubted of his saluation , scarce euer beleeued to be saued ; For it is not euery little sob , or sigh , that brings Repentance sufficient to please God , or a little while to crye Lord helpe , Lord helpe , I am a sinner , but God is mercifull , &c. and so lightly daube them ouer , as though Gods mercy were gayned in a moment : Let no man deceiue himselfe , It b will cost him many a prayer , and many c a teare , before he can be certayne or sure to haue pardon for his sinnes . For as no man can repent vntill hee know his sinnes , so no man can know his sinnes vntill hee search himselfe ; Therefore you must with King d Dauid , Seach your spirits , and f examine your conscience strictly , trye it throughly , search it narrowly , to proue dilligently , who , and what manner of person yee are , and in what case yee feele your selues , to set , and know how deeply your conscience is wounded with sinne . And then , if you find g your wayes dangerous , and your case fearefull , you must thereuppon resolue to take a new course , and withal to seek how , and which way you may come agayne into a fauour with God : As Dauid did , Who b cryed vnto God agayne , and agayne ; and you must neuer leaue the Lord , vntill you obtayne his * mercy , and fauour , that you may get some comfortable perswasion of Gods loue in Christ , for the pardon of your sinnes ; vntill you do so , you shall neuer c haue any peace , or quietnesse of conscience , nor any sound comfort of Gods holy Spirit in you . Therefore , Vnum necessarium , This one thing is necessary , whatsoeuer wee leaue vnknowne , let vs labour to know this , That wee are a the Lords . Qui Christum discit , satis est si caetera nescit , He may without danger be ignorant of those things , that truely knoweth Iesus Christ . The best haue desired to make their Saluation sure ; as I the vnworthiest of all other , do dayly labour to doe the same : Dauid which knew that God loued him , entreateth to know it more , I know thou fauourest me ; yet hee cryed , Dic animamcae , Say vnto my soule . I am thy Saluation . The Scripture hath many proofes of the a certainty of our saluation ; and Dauid would neuer pray for that which could not be : neyther would St. Peter charge vs with a duty which could not possibly be performed : Make your election sure ; which must bee done , by the true and proper worke of b Faith , that giueth the true beleeuer a stedfast , and vnmooueable assurance of the loue of God , that hee may fully enioy the comfort of his Saluation . And whereas St. Paul sayth , Know yee not how Iesus Christ is in you , except yee be reprobates ? Here the Apostle giueth vs to vnderstand , that all which beleeue , haue the spirit of discerning , to know certainely that they doe beleeue . And sheweth that , to prooue a mans selfe whether he be in the faith , which is to prooue whether Christ bee in him , because the Faith of which he speaketh , is that liuely saith , whereby Christ dwelleth in our hearts . Hee therefore that knoweth himselfe to bée in the true Faith , knoweth Christ to bee in himselfe : As St. Paul sayth , I know whom I haue beleeued . And agayne , by this wee know , hee dwelleth in vs , euen by the spirit which he hath giuen vs : It is manifest that the property of true faith , guides the assurance of our saluation , and the greater our faith is , the greater is our assurance . And consequently the true beléeuer knoweth , and is assured of his election and saluation , for Faith is the Faith of Gods elect : So many beleeued as were ordayned vnto saluation : And I am perswaded that neyther death , nor life , nor Angels , nor Principalities , nor powers , nor things present , nor things to come , shall bee able to seperate mee , from the loue of God. Therefore the Apostle was fully perswaded of his saluation : And agayne , Henceforth is laid vp for me the crowne of righteousnesse : So the Virgin Mary called Christ her Sauiour ; and the Théefe upon the Crosse , sayd , Lord remember me ; The like sayd St. Paul , That Christ gaue himselfe for me . If you bee demanded how long you may be assured of your saluation ; you may answer , so long as you haue truely repented , and continue in newnesse of life , your sure trust & confidence is , that God will neuer forsake them that put their trust in him : for Euery one that beleeueth in him , shall not be ashamed . And this promise God hath made to all that beleeue in him : I will put my feare in their hearts , that they shal not depart from me : And agayne , There is no condemnation to them that are in Christ Iesus , because ( sayth the Apostle ) they walke not after the flesh , but after the Spirit . Lastly , the most excellent Faith , sheweth not it selfe most glorious , when wee haue most sence or feeling ; but rather when we feele , or discerne the contrary . Iob , when he apprehended nothing but Gods wrath and displeasure , euen then he shewed a most victorious Faith , Loe , though he slay me , yet will I trust in him : The like of Iacob , in his tedious conflict , where hee sayd , I will not let thee goe , except thou blesse mee : And the woman of Canaan , who although shee receiued diuers repulses , and earnest deniall , yet continued her suite , and is commended ▪ for her Faith , by the Author and finisher of our Faith. To conclude , wee are not to build the assurance of our saluation , vppon our owne sence or feeling ; but vppon Gods vnchangeable and gracious promises made vnto vs , in Christ Iesus . CHAP. VI. The sixt Chapter , sheweth an excellent marke to know the child of God , which hath truely repented . HE that hath earnestly Repented , and is truely conuerted from his sinnes , hath this special marke in him : Hee is none of those fruitlesse a hearers , barren beleeuers , vnregenerate knowers , or verball Professors ; but he is the faithfull doer of the will and word of God. Whosoeuer b keepeth Gods word , in him verily is the loue of God perfected : Hereby know we that we are in him , hee that abideth in God , ought also to walke euen as he hath walked : That is as St. Iohn sheweth vs , Euery man that c hath this hope in him , purifieth himselfe , euen as hee is pure : And seeketh d the present time to returne vnto the Lord ; because hee hath a bleeding and a tender e heart ; it trembleth f at the Word : It is pricked g when it is rebuked ; and inflamed with burning h zeale , when it is instructed . The Regenerate man desireth nothing so much , As hee i desireth God ; Therefore , he maketh himselfe k fit for him , l Blessed ; the m friend of God , and doth count all things n but dung , that he may winne Christ . Hee reioyceth in o forgiuing them that hurt him ; and p loueth them that hate him ; and q rendreth good for euill , he dispiseth r none , but loueth ſ all , and is not rash in t words , but u reasonable , not hasty w but seasonable , not x grieuous , but gracious , not y prouoking , but z appeasing , not a offensiue , but to good b purpose : Sober in c censuring , faithfull d in answering , milde e in reproouing , carefull in f defending , and fearefull of g offending , imitating the h Godly , shunning the i wicked , imbracing the k vertuous , and flying l sinne : For the Spirit of God assures no man m pardon of his sinnes , but such as be humbled for them , repent and n confesse them to God , leaue and forsake o them , and withall to become new p Creatures , and walk in newnesse q of life . All those that walke in newnesse of life , are such as our Sauiour Christ called his Mother , Sister , q and Brother , his r Seruants , his Friends , ſ his Sonnes , and t his Spouse . All those bee tearmes of loue , and that from Christ himselfe , to requite the Regenerate man , that returneth vnto him by vnfeigned Repentance . Non tam audire , quam obedire requirit Deus , God regards more an obedient heart , than an attentiue eare ; what should I say more , seeing the whole course and cannon of Scripture runneth that all Christians in their returning vnto the Lord by Repentance should bee Attents , vigilantes , u soliciti , instantes , seruentes , perseuerantes sine intermissione , That is attentiue , vigilant , carefull , instant , feruent , and perseuerant without intermission of the seruice of God ; That they may attayne , Fontem vitae , radicem , prudentiae , coronam & plenitudinem sapientiae , gloriam & gaudium , quod est faelicissimum donum : The fountayne of life , the roote of Prudence , the crowne and ful esse of wisdome , the glory and ioy of God , which is the most happ●est estate that can bee giuen vnto man , a blessed gift : Who can desire more to mooue him to returne vnto the Lord by Repentance . A Right , Zealous , and Godly Prayer , taken out of the pure fountaine of holy Scripture ; Very necessary for all repentant sinners to vse daily vppon their knees , vnto Almighty God. MOst gracious , high , a and most mercifull b Sauiour ; as thou c art in promises true , in d workes holy , in mercies e rich , and f towards the penitent sinner most mercifull , haue g mercy vpon me , and indue me good Lord with thy feare , with h sorrow of hearr for my sinnes , with i humility of minde , with a k true Faith , and pure l conscience , that m I may ( by thy helpe ) seriously enter into my selfe , descend into my owne conscience , and make a true suruey of my inward man ; and withall helpe me n O Lord , my o life to correct p my present sinfulnesse , erect my further weaknesse , and direct my future frailty , that I neuer fall againe into sinne , least I perish in my q wickednesse : Behold , O sweete Iesu r they creature , sighs after ſ thee , thou art my Creator ; O make t me new againe , behold I u thy workman-ship crie vnto thee ; thou art w my life ; O quicken x me againe ; O Lord my God y my light , whereby z I am directed ; haue a mercy vpon me ; O b defender of my life , my strength c and my comfort in the day of my d trouble , consider my e aduersaries , and deliuer me from that soule f dragon , that he neuer may deuoure me , who still seeketh to swallow me g vp , and would cause my sinnes to make a seperation between this vanishing estate of mine , and thine eternity ; h O therefore , holde him fast good Lord , and bruise him in peeces , that i hee exercise not his deuises vpon me , and cast mee not off in the time of my age , now I am gray k headed , but bee thou l my strength , now my strength faileth me : And most humbly I beseech thee agayne , and againe , with sighes , groanes , and teares , to take away all my sinnes from me , that in all the rest of my life , my waies may be verity , and my m pathes piety : O let thy holy Spirit n conduct me , and thy word direct me , that o I may forsake all my sinnes , whereby I may beginne to liue in thy p feare , proceede and continue in thy fauour , grow daily in thy grace , that I may ende , and liue with thee in thy glory , and so sweete Iesus say , Amen . FINIS Notes, typically marginal, from the original text Notes for div A19522-e330 Ezekel 16. 49. 50. Ionas 1. 2. Ionas 3. 4. Ionas 1. 2. a Ieremiah 5. 7. Eccles . 23. 9. b Ierem. 17. 21. c Iere. 6. 14. Ieremiah 5. 3. d Ieremiah 6. 13 e Amos 6. 6. f Esay 3. 10 , 11 , 12. Ieremiah 9. 5. g Ezechiel 6. 9. h Esay 5. Esay 29. 20. Hab. 2. 5. h Psal . 6. 6. i Gene. 32. 24. k Esay . 58. 1. l Iere. 4. 19. m Iohn 3. 6. n Gene. 17. 18 ▪ o Esay . 38. 14. p Iob. 3. 24. q 1 Sam 1. 10. r Ioel. 3. 13. ſ Mat. 26. 75. t Luk. 7. 38. u Acts 16. 30. Acts. 2. 37. a Gene. 12. 4. Heb. 11. 8. b Exod 2. 11. Heb. 11. 24. c Ionas . 3. 5. d Mat. 3 5 e Acts. 2. 37. f Acts. 18 38. g Acts. 10. 5. h Acts. 20. 7 i Mat. 11. 12. Luke . 13. 24. 2 Chro. 15. 2. a Gen. 5. 27. b Psal 89. 46. c Psal . 39. 5 , 6. d Esay 40. 6. e Eccle. 40. 1. ●● . f Gene. 7. 11. Gene. 19. 24. Exod. 14. 27. Num. 21. 6. Num. 16. 31. Acts 12. 23. Luke 12. 20. Acts 5. 10. Iudg. 3. 21 , 22. 2 Sam. 3. 27. g Esay 55. 6. Iere. 25. 15. Gal. 6. 10. Heb. 3. 7. 15. Psalme 95. 8. h Psalme 89. 46 q Psalme 77. 6. Prouerbs 8. 1. r Wis . 4. 8. 9. Prouerbs 16. 31 Wisdome 17. 10 ſ Esay 48. 2● . Prouerbs 28. 1. t Lam. 5. 21. Iere. 31. 18. 2 Tim. 2. 25 , 26. u Psal 49. 7 , 8 Acts. 4. 12. Hos . 13. 4. Psal . 32. 1 , 2 , 3. Math. 1. 21. Luke . 5. 11. Psal . 3. 8. Iohn 15. 16. Iohn 1. 29. Acts 10. 43. Psal . 17. 7. Daniel 9. 9. Hosa 14. 34. Luke 2. 30 1 Tim. 1. 15. Luke 24. 47. 1 Iohn 1. 7 Psalme 4. 8. 1 Iohn 3. 5 , 6. Psal . 51. 12. 14. Iohn 6. 93. Esay 45. 15. Psalme 79. 9. Luke 1. 17. Iohn 4. 9. x Iohn 6. 44. y Mat. 27. 38. a Iohn 7. 37. b Mat. 2● . 14. c ● Peter 1. 11. d Luke 24. f Reue. 21. 11. g Reue. 22. 1. h Reue. 2. 7 k Iohn 17. 3 l Genesis 1. 1. Psalme 33. 6. Psalme 136. 5. Acts 14. 15. Reue. 14. 17. m 1 Cor. 2. 9 Esay 64. 4 Psalme 31. 20. n Danel 7. 14. Luke 1. ●3 . Daniel ● . 44. o Ma● 11. 28 , 29. Iere ▪ ● . ●6 . p 〈…〉 2● . 2. q Ma● 16. 19. r Exodus 6. 3 ▪ s 1 Peter 2. 9. t Titus 2. 14. 2 Cor. 5. 9. u Luke 1. ●9 . Iohn 1● . 8. 12 ▪ Iohn 9. 5. Iohn 1. 9 Iohn 11. 12. 35. Iohn 12. 36. Ephe. 5. 8. w Mat. 25. 34. x Gala. 4. 7. y Rom. 8. 17. Rom. 9. 13. z 2 Tim. 4. 8. 1 Peter . 5. 4. a 1 Cor. 1. 21. Esay . 2. 5. Ma● . 16. 15. b Psalme 95. 8. Ioshuah 8. 4. 1 Samuel 12. 14 c Rom. 10. 17. Mat. 13. 4. Mat. 4. 39. Luke . 8. 8. Mat. 16. 16. 17. Iohn 6. 65. d 1 Iohn 5. 20. Gala. 4. 9. * 1 Peter 5. 8 a Number 16. 3 ▪ b 1 Sam. 16. 11. c 1 Sam. 17. 50. 1 Sam. 18. 11. 29 d Acts 9. 1 , 2. Acts 22. ●● . 34. e Genesis 3. 6. f Iudges 16. 1● g 2 Reg 11 h 1 Cor. 10. 12. i Mathew . 4. 1 ▪ Luke 4. 1. Marke . 1. 12. 1 Peter 5. ● . a Timothy 2. 9. b Iames 1. 14. c Romans 8 13. d Colosians 3. 5 Iob 2. 10. e Psalme ●19 . 71 1 Peter 5. ● . Ephesians 6. 11 , 12 , 13 , 14 , 15 , 16 , 17 a 〈…〉 . 5. 5. b 〈…〉 c 〈…〉 d 〈…〉 e 〈…〉 f G●●e●●s 〈…〉 g 〈…〉 2. 2● . h Mathew 1. 21 i 1 Timothy 4● 〈◊〉 Acts 5. 31. a 2 Cor. 5. 17. Gala. 7. 15. b Acts 11 ▪ 18 ▪ 2 K●n●s 17 13. Ho●ea 14 ▪ 1. Ierem. 18. 11. Ezekel . 18. 21. 22. 23. Ierem. 25. 5. Mat. 3. 2. 6. 8. Ierem. 36. 3. Mat. 4. 17. Luke 13. 3. Acts 2. 38. Luke 24. 4. Acts 17. 30. 1 Peter 3. 9 * Mat. 3. 2. 6. 8. c Mat. 15. 22 23 24 ▪ 25. 26. 27. 28 Mar. 7 25. 29. 27. 28. 29. 30. 2 Samuel 24. 20 Romains 12. 12 d Iohn 5. 6. Ro●a●s ● 4. Gal●● 16. ●●hesians 4 1. Prouerbs 14. 7. 2 Cor. 13. 5. Romans 81. Iohn 5● . 24. a Esay 59. 2. Luke 13. 3. Nahu . 2. 25. b Esay 1. 18. Iohn 5. 8. d Iohn 3. 18. Rom. 7. 5. 6. a Iere. 20 14. 15. Psalme 22. 1. Ionas 2. 4. Mark. 9. 24. Psalm 77. 6 Psalme 42. 11. Psal . 51. 10. 12. b Luke 18. 1. Rom. 12. 12. Colo. 4. 2. c Iames 4. 9. Deut. 1. 45. Gen. 37. 34. 35 2 King 20. 1. 2. 3 Mat. 26. 75. 2 King. 22. 11. 19 Psalme ▪ 30. 5. d Psalme 77. 6. Psalme 119. 59. f 2 Cor. 13. 5. Lamen . 3. 4. Psalme 4. 4 g Psalme 77. 6. a Pro. 3. 3 , 4. Iudges 6. 17. b Psalme . 51. * Exod. 20. 6. Exod. 22. 27. c Pro. 15. 13. 2 Cor. 1. 12. Romans 5. 1. Acts 20. 26. 1 Pet. 3. 15. 16. 21 Psalme 30. 2. 3. a Gala. 4. 9. 2 Timothy 2. 19 Romans 11. 2. Colo. 1. 10. Hosea . 6. 6. Psalme 35. 3. a Iohn . 19. ●5 26. 27. Rom. 8. 9. 15. 16. Psalme 31. 1. Iob 13. 25. 26. Gala 4. 5. 6. 7. Iohn 4. 15. 16. 17 1 Iohn 2. 28. Psalme 35 9. 2 Peter 1. 10. b Heb. 11. 1. 5. 6 Mat. 9. 29. Dan. 3. 17. Acts 15. 9. 1 Peter 1. 9. 2 Cor. 13. 5. 2 Timo. 1. 12. 1 Iohn 3. 24 : 1 Peter 1. 7. 8 9 Acts 13. 48. ●om . 8. 38. 39. 2 Timoth. 4. ● Luke 1. 47. Luke 23. 43. Gala. 2. 20. Phil. 1. 2. 3. Rom. 9. 33. Iere. 32. 40. Rom. 8. 1. Iob 13. 15. Gene. 32. 24. Hosea 12. 4. Mat. 15. 28. Heb. 12. 2. Mat. 13. 14. a Mat 13. 19. 29 b 1 Iohn 3. 5 c 1 Iohn 3. 2. d Psalme 95. 8. e Psalme 51. 17 f Psalme 51. 4. g Acts 2. 37. h Psalme 69. 5. Iohn 2. 17 psal 119. 139. Titus 2. 14. i 〈◊〉 55. 6. 26. k 1 Iohn 3. 3. l Rom 4 7. 8 m Esay 41. 8. Wisdome 7. 27 Iohn 15. 14. 15. n Phil 3. 8. o Rom 12 19. 20 p Mat. 5. 44. q Rom. 12. 19. r Pro. 14. 21. ſ Romans 12 10 t Eccle. 5. 1. u Pro. 10. 32. w Pro. 18. 13. x Pro. 25 11 y Prouerbs 15. ● ▪ z Pro. 12. 19. a Iudges 8. 3. b Psalme 30. 1 c Prouerbs 15. 1 d Gala. 6. 1. e Psal 119. 1. f Psal . 39. 1. g 1 Cor. 11. 1 h Pro. 4. 14. i Psal . 5. 9. k 1 Pet. 3. 9. l Iames 4. 9. 1 Peter 5. 5. m Luke 13. 3 n 1 Iohn 1. 9 o Ephe. 4. ●4 1 Pet. 1. 2. 3. Gala. 6. 15. 2 Cor. 5. 17. p Rom 6. 4. Acts 3. 26. Gala. 5. 16. Ephe. 4. 1. 1 Ioh. 2. 3. 4. 5. 6 1 Peter 2. 9. 10 11. 12. 13. Iohn 3. 16. Acts 20. 21. q Mar. 3. 35. q Mar. 3. 35. r Romans 6. 18 ſ Iohn 15. 14. 1 t Can. 5. 1 u Psal . 130. 3. Psalme 143. 2 Daniel 9. 7. 8 Luke 21. 26 Marke 24. 24 Mich. 6 6. Rom. 11. 25. Romans 12. Mat. 10. Pro. 4. 13. Ecces . 2. 15. Notes for div A19522-e5390 a ●s ; ay 57. 15. Marke 5. 7. Psalme 86. 5. b Psalme 143. 9 Psalme 86. 15 c 1 Tim. 4. 10 Mathew 1. 21 d Psalme 86. 5 Number 23. 19 e Esay 6. 3. f Psalme 130. 7 Romans 10. 12 g Ezekel 18. 21 Hosea 6. 1. Ieremy 18. 18. h Psalme 2. 11 i Psalme 51. 17 k Psalme 23. 4 l 1 Peter 1. 9. Acts 15. 9. Acts 15. 9. m Roman . 3. 18 n Cor. ●● 3. 5. o Psalme 70. 5. Psal 109. 25. ● p Iohn 5. 16. 40. q Psal 94. 23. r Wis . 16. 21. ſ Psalme 42. 1. 2 t Gene. 1. 26. Genesis 5. 1. Wis . ● . 23. u Psalme 28. 1. Psalme 5. 2. w Iohn 14. 6. Iohn 11. 25. x Psalme 7. 1. Psalme 99. 8. 9 Psalme 18. 1. y Iohn 1. 4. 1 Iohn 1. 5. 7. 2 Samu. 22. 20. Iohn 8. 12. Iohn 9. 5. z Luke 1. 79. a Psalme 51. 1 b Psalme 22. 19 c Exod. 15 2. 2 Sam. 22. 3. Iob 9. 19. d Psalme 59. 16 e Psalme 25. 19 f Reue. 1 2 3. g 1 〈◊〉 5. 8. h 〈…〉 2. i 〈…〉 k Psalme 71. 16 l 2 Samuel 22. 3 Iob 9. 19. Exodus 15. 2. m Psalme 86. 11 n 1 Cor. 3. 10. o Iohn 1. 1. p Psalme 2. 11. 1 Peter 1. 17. 
A26941	----	The invaluable price of an immortal soul shewing the vanity of most people in taking care for the body, but neglect their duty as to the preservation of their never-dying souls : with advice to secure sinners to examine themselves before it be too late, that when death shall come to separate their souls from their bodies, they may be in a condition to welcome death for that happy change which all prepared Christians will ever rejoyce in : very necessary for all people to read and consider who would willingly be accounted true Christians : with large admonition to prayer as a duty most incumbant upon all who desire to obtain everlasting life through Christ Jesus. Baxter, Richard, 1615-1691. 1681 Approx. 22 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A26941 Wing B1287 ESTC R25867 09269019 ocm 09269019 42568 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26941) Transcribed from: (Early English Books Online ; image set 42568) Images scanned from microfilm: (Early English books, 1641-1700 ; 1300:13) The invaluable price of an immortal soul shewing the vanity of most people in taking care for the body, but neglect their duty as to the preservation of their never-dying souls : with advice to secure sinners to examine themselves before it be too late, that when death shall come to separate their souls from their bodies, they may be in a condition to welcome death for that happy change which all prepared Christians will ever rejoyce in : very necessary for all people to read and consider who would willingly be accounted true Christians : with large admonition to prayer as a duty most incumbant upon all who desire to obtain everlasting life through Christ Jesus. Baxter, Richard, 1615-1691. [19] p. Printed for J. Clark, London : 1681. Attributed to Richard Baxter--NUC pre-1956 imprints. 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Spiritual life -- Modern period, 1500- 2005-07 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-11 Judith Siefring Sampled and proofread 2005-11 Judith Siefring Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE Invaluable Price OF AN Immortal Soul. Shewing the Vanity of most people , in taking care for the Body , but neglect their Duty as to the preservation of their never-dying SOULS . By Mr. Richard Baxter . Printed for J Clarke , in West-smithfield . The Invaluable Price OF AN IMMORTAL SOUL . Shewing the Vanity of most People , in taking care for the Body , but neglect their Duty as to the preservation of their never-dying Souls . VVith advice to secure Sinners , to examine themselves before it be too late , that when Death shall come to separate their Souls from their Bodies , they may be in a condition to Welcome Death for that happy Change which all prepared Christians will for ever rejoyce in . Very necessary for all People to Read and consider , who would Willingly be accounted true Christians . With large Admonition to Prayer , as a duty most incumbant upon all who desire to obtain everlasting life , through Christ Jesus . Printed for J. Clark , at the Bible and Harp , at the Hospital-gate , in VVestsmithfield . 1681. THE Invaluable Price OF AN Imortal Soul , SHEWING , The Vanity of most People in takeing care for the Body , but neglect their Duty as to the preservation of their never-Dying SOVLS . THE Immortality of the Soul is a thing indisputable , and the natural proneness of Man to sin , is a thing undeniable : But the Body which should be as a servant to the Soul , is now ( the more is the pitty ) taken more care for in one day , then the soul in one year . How diligent are Men for the preservation of their bodily health , by providing for themselves what Delicates the appetite desires : while their poor souls are even starved for want of Heavenly Food , and ready to faint for want of Divine Cordials : if the body be distempered , the Physition is run for , but the poor Soul which sometimes lyes in a perishing condition shall not find one Dram of Spiritual Comfort to Refresh it self : Oh Christians , consider how it will be with you at the last Day if you suffer your poor souls to be thus Ship-wrackt , consider the price of your souls , which cost no less then the precious blood of Iesus Christ to redeem them , the riches of the whole world is not worth one soul that now is so little regarded ; it had better been for those who are so careless of their Souls never to have had any , but to have been like a brute Beast , that when it Dyes there is an end of him ; but it is not so with Man , for he shall give an Account at the great day of all his worldly transactions , the neglecting of his Soul , the too great care of his body , the starving of the one and the pompering of the other ; which though they know it must Dye and shall Dye , yet will they take more care for it then that which cannot nor shall not dye , but live for ever in endless joys , or unspeakable torments . Besides this great neglect of most Men , there are more very great and dangerous defects in and amongst seeming professors , who are so secure in their sins , that they will confidently affirm , That if any go to Heaven , they shall be of that number ; for say they , VVe have Lived Honestly , we have done no Man wrong , we have not Lived Debauched Lives , we are not given to any notorious Vice , but never consider that they have brought sin enough into the world to Damn them , without the great mercy of God , who only can preserve and keep us from that Lake of Everlasting Torment provided for those who shall not Dye in the Lord. How few is there that are convinced of Original sin imputed to them ? and how many that never consider that they with Adam Transgressed by eating the Forbidden Fruit ; Nay , I fear do not so much as busie their Thoughts with any such matter , but are satisfied with their morallity , and account themselves upright in their dealing , and so conclude they are in a fair way for Heaven : but alas ! poor Deceived souls , this is not sufficient for you , for you will never arrive at that desired Haven of Happiness without a better wind do fill your sails , he will fall short of his desires who putteth his trust in his own VVorks or deserts , for all the Impieties of Mens wicked lives are nothing in comparison of that venome which lodges in the heart by nature , and Man himself hardly sensible thereof : Oh wretched state that Man knows not his own heart , but hath a Thousand times more sin in him unknown , then the greatest self-conceited person in the world can see perfection in himself : few there are that are not too strongly and too well opinionated of themselves , and some have high esteem of others , and will say , that such a one is a good natur'd Man , he hath no deceit in him , he would not wrong a VVorm : when alas , these Excellencies are nothing in comparison of that Ocean of Sin , deformed Corruption , which lurks in his heart , and cannot be rooted out but by that Heavenly Antidote which alone can expell the Poyson of sin out of our corrupted Hearts , carnal Men do not consider that their wilful minds are not nor cannot be subject to the Law of God , which is absolutely pure without spot or blemish , whilst the best of our actions , the supream of our thoughts , are vain , sinful and Rebellious . The Carnal mind thinks of nothing more then to provide for this present Life , and hath no reflection upon Eternity , nor makes any provision against that severe VVinter which undoubtedly will follow the pleasant Summer of our pleasure and delight , but minds only the present things of this Life , with the neglect of seeking after eternal happiness : would not you account him silly who would exchange Diamonds for Pebbles , Gold for Dross , or Liberty for a Goal ? how much more is he then to be accounted witless , that minds momentary pleasures before Everlasting Happiness , taketh more care for his mortal Body then his immortal Soul , and prizes the Riches of this VVorld , which have VVings and will flye away , before those never-ceasing joys which attend all those who do most faithfully and diligently seek after and earnestly desire to obtain them . Carnal minds are slaves to the more ignoble parts of our souls , and love that best which is least worth : we have such a simpathizing Nature toward sin and momentary pleasure , that we do not only endeavour to extenuate the culpableness of the Crimes , but rather justifie and Plead for them , being so agreeable to our sinful Natures . And thus do we VValk dayly more and more in sin , till at last we are brought into such a Labyrinth of sin that we cannot find the way out , nor can our blinded Consciences tell us our errours of our lives , for we conclude all is well with us , we do justifie our selves with good opinions of our selves , and thus we erroniously deceive our never-dying souls . Again , Some have a kind of an unwilling willingness to sin , and could wish that such and such things were no sins , because they are so suitable to their sinful desires , they had rather to live a brave , jovial , merry life , like servants to sin , then a sober , serious , and holy life like servants of God : thus still are present injoyments preferred before everlasting Crowns of Glory to come , and conclude with the Old Proverb , A Bird in hand , is worth two in a Bush : these enjoyments they are certain of , but future injoyment , they may miss , poor incredulous sinners , dare you not take Gods word for what he hath promised , think you that he will make any abatement of the Reward which he hath promised to bestow upon those who keep his Commandements , and walk in the paths of Righteousness ? No , it cannot be , he will rather add then diminish from your joys , he takes as much delight in multiplying mercies , as you in multiplying sins , and what he hath promised shall be made good . Some also are blinded in their affections , so as to love what they should have hated , and hate what they should love , and yet are not sensible of what a sad condition they are in , but go merrily on , and fear not but in the end they shall be saved , concluding that there are many Thousands far worse then they that live in open sins and abominations , which they abhor ; and some of these , if not most or all of them , will say that they hope to be saved as well as others , and if they can hope for salvation , well may they who live much more Civilized and strangers to these enormous Crimes and detestable practises : yet still do they deceive themselves , and look not upon sin so as to see it in its greatest deformity , which makes Devils of many who are still fighting and striving against God and his most just Laws , and do not consider that the devil is the Authour of it , but still flatter up themselves , and say , That they have nothing to do with the Devil , nor he with them , yet are never better pleased then when they are busied about the devils work : They conclude , that they can live in sin and defie the Devil and all his works . How few is there that can give a true definition of sin , and what an Enemy it is to all Mankind ; for had it not been for that blessed Mediator Christ Iesus , the whole frame of Nature had been utterly destroyed by it . Sin is absolutely contrary to the will of God , therefore should it be absolutely detestable to the Heart of Man , sin would pull down what Gods holy Laws would set up , and Establish Gods prescribed Laws for the salvation of souls , and the Devil deviseth sins for the Destruction of souls , yet will not poor sinners see that impurity which in sin it is clearly contrary to the very Nature of God. It is universally evil , there is no good in it , nor can come any good of it , Men are not easily persuaded there is any good in Poverty , Reproach , disgrace , Persecution , but very easily believe there is good in sin . This jumps with their opinion , this suits with their sinful Natures , and all things fall out according to their worldly desires : but never to take into consideration the Evil effects and Miserable Consequences of sin , the VVriting on the wall is not minded while they are alive . VVere it possible for Men to go to Hell-Gate , there to hear the Terrible shrieks and crys of the Damned : Or could we persuade People to believe the words of the Prophet , There is no peace to the Wicked ; then surely Men would not set their Delights upon sin , which is the sole Object of Gods hatred , and nothing separates betwixt God and souls but sin ; though sin fills the Conscience with Terrour , Hell with Fire , yet few are affrighted hereat , but continue in their old Road of wickedness , till Iudgment follows close and before they are aware overtakes and destroys them in the midst of their sins . There are also some who are clearly cast out of the favour of God , yet are not at all sensible of their miserable conditions , but go dauncing along in the devils Chains , and mind not that the sentence is given forth , because it is not forthwith executed , though there may be but a little breath before they for ever perish . How many is there that never knew what a wounded Conscience or the fear of Iudgement means , yet count themselves Noble Spirits , and promise to themselves Peace , reckon themselves needy of nothing ; when alas , poor deceived souls , they need but all . Though Ministers dayly labour to convince them of their errors , yet they rest confident that their Condition is good as the Precisians , nor can serious consideration take such hold on them as to cause them to lose one Minutes rest to lament their sad Conditions , never were they so sensible of the insupportable Burthen of sin , as to cry out What shall I do to be saved ? And the reason is , because they are dead in Sins and Trespasses . Death is a Thing which deprives us of sense as well as of Life : the Dead fear not though threatned with the greatest of punishments ; The Dead fear not though God pronounce woes upon woes against them : The Dead see not , though Hell be so frightful a place : The Dead smell not , though sin stinks worse then rotten Sepulchres : The Dead feel not , tho' Mountains of lead were lying on them : They complain not as Cain did in the Bitterness of soul , by reason of Sin : Nor say with Hannah , that they were ever of a sorrowful spirit . And though there be an Entayl of wrath upon the very sins they live in ; though Hell be open to receive the impenitent and hard-hearted sinner ; and though room is preparing for them to entertain them with the Vegeance of a Displeased God , yet few VVork out their salvation with Fear and Trembling , but fall short of the sense of Hypocrite . Oh I pitty these secure souls , how short will they fall of their hopes , and not only so , but how far will they fall short of Heaven . And again , Some are not sensible that it is Sathan who finds out these stratagems to destroy their poor souls , or that he hath the Possession of the Hearts of the Vnregenerate : but certain it is , that he hath VValks in the Hearts of meer Natural Men , therefore plain it is , that while thou art Vnregenerate , he is as certainly entred into thee , as ever he was into the Herd of Swine , and will hurry thee into destruction , as them into the Sea. Though some may be convinced of the Deformity of sin , yet they are not convinced of the necessity of Personal and constant Obedience , which is Required by the Covenant of works , but conclude , that if there be any failure in the whole Law , so much as to a vain thought , that then this Covenant is broke , and nothing but dread and fear shall seize upon such a soul . But to prevent these sorrowful consequences of Neglect or misconstructions . Take my advice , and apply your self wholly to God by Prayer for his assistance : Prayer is a thing which shuts up Hell & opens Heavens Gates ; yet how little hath Prayer been used as it ought to be , it is too often seen that Men under affliction appeal to God by prayer , but afflictions being once past , he forgets again , and prayer is neglected . It is very sad , when our affections are so little Heaven-ward , as that we aim not at all at Gods Glory , but altogether our own advantage ? how can we expect that God can have any respect to our prayers , when we have none to his Divine Majesty , and perhaps if we be not presently answered , we flye out into extreams , and speak contemptuously of our Creator , who can in one minute throw us all into Everlasting Misery : such is our weakness , such is our wickedness , that upon every occasion we are apt to charge God wrongfully , nay , speak almost blasphemously : though the cause why our prayers are not ansuered is in our selves : To live without prayer is to be dead while alive , for it is to live without God : what can you do less for God then ●y this hommage to own him for your Creator ? or what can you do less for your own souls , then beg for their salvation of him who alone can grant it ? Prayers may well be counted and and called sallies of the soul for more Grace , and neglect of them can be no less than provocation , it grieves God to see that he should be so merciful and gracious as to let his Door stand open , and that he should assure us of a VVelcome at any time , and that we should be so unkind as not to visit him with our prayers , which should be looked upon as Embassies to his Divine Majesty , he cannot but take this very unkindly . Consider the Reward which is promised to prayer , you have Christs word for it , for he saith , When thou Prayest , enter into thy Closet , and when thou hast shut thy Door , pray to thy Father which is in secret , and thy Father which seeth in secret , shall Reward thee openly . But notwithstanding this so sweet promise , how is this Duty by some omitted , and by others quite deserted . Satan is an utter Enemy to prayer , and studies out many ways to put by prayer , he persuades some that if they do pray , it will be but Hypocritically : others that it is not a convenient time , for some worldly business is to be dispatched , or any fallasie to put by this Holy Duty , for the Devil doth seek and contrive all the ways that possibly can be used by him to intrap and insnare Mans soul , on purpose to make it as miserable as himself : But Man was Created for a more Nobler design then to be led Captive by the devil , and prayer is the main instrument to avoid all his allurements . Private Prayer is in a manner a secret talking with God , and who would not be glad to have such blessed Communion with him , who onely can make us eternally happy , or everlasting miserable : it is somewhat Saint like to desire private Conference betwixt God and the soul . But let not the Devil so blind your Eyes , neither as to think that the uttering a parcel of good and rhetorical expressions after any manner of way or formality , will be taken for prayer with God : No , that will not do , for you must pray ardently , affectionately , sincerely , zealously , earnestly , and also constantly : and if you would have your prayers ansuered , you must wait with patience , for Gods time is the best and fittest time to answer prayer in , for he knows best when and how to answer us , and what is fittest for us to enjoy : but many there are , who because that their prayers and petitions are not ansuered presently according to their expectations , do presently revolt from their custome of prayer , thinking that because God doth not suddenly ansuer them , he doth not take any care of them : when alas poor souls , if they did but remain constant and fervent in their devotions , God hath promised to be heard by them , and that he will aid and succour them according to their necessities . VVe ought to submit our wills to his will , whether our prayers be ansuered or no , and not to desist from praying because we enjoy not the thing which we do earnestly pray for . For to desist from good VVorks or Holy Duties , is some small kin to Apostacy , and Back-sliding will suddenly bring you out of acquaintance with God , and then will this Duty ( so Necessary for all Christians ) be Totally extirpated , and you become a Nebuchadnezzar , unto a Heathen will you soon turn . If thou dost love God , thou wilt love to be with him in private , where thou mayest freely impart thine affections unto him . Let not thy Religious worship in thy Family be used on purpose to keep up thy Credit with Men , for God who is the searcher of all Hearts , will not be so hypocritically served , the upright and the sincere heart the Lord loveth . Make it thy Business to wait upon God in private , for when thou art by thy self then thou art the fittest to call upon God , as being at that present freed from worldly incumbrances . The Heathen Scipio doth much Commend these private solitudes , for saith he , Then can I freely entertain my own imaginations , and Converse with all the learned that have been in former ages . But thy Honour is greater to converse with God , who loves to Commune with the soul in private , and communicates his affections to his people in secret : David praised God seven times a Day , but his Day sacrifices yielded him not that marrow and sweetness which he tasted in the Night , being then sequestred from all Business which might impede or hinder his godly and pious intentions . VVhen we are alone , satan is most busie , and then have we the most need of Heavens Auxiliaries . No sooner doth the True Christian open his eyes from sleep , but he opens his heart likewise to God , and posts to Heaven with secret ejaculations and praises to Gods Holy Name , and doubts not but that God will be as willing to receive as he to offer up his Morning sacrifice . Besides , many Mischiefs attend by deferring Holy Duties , which God expresly in his VVord hath commanded we should diligently keep : God is not willing to be served last of all , but expects the first fruits , and reason good , because he bestows upon us his choicest Blessings . Then let me persuade all those that desire their souls everlasting good , not to neglect this Holy Duty , which will be so beneficial to your souls , and so pleasing unto our Almighty God , which that you may sincerely do , shall be the prayers of him that subscribeth himself a hearty well-wisher to all your souls . FINIS . IOHN CLARKE 
A36390	----	Apocalyps, chap. 11 its accomplishment shewed from the Lady Eleanor. Eleanor, Lady, d. 1652. This text is an enriched version of the TCP digital transcription A36390 of text R3587 in the English Short Title Catalog (Wing D1969). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 7 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A36390 Wing D1969 ESTC R3587 12375540 ocm 12375540 60580 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36390) Transcribed from: (Early English Books Online ; image set 60580) Images scanned from microfilm: (Early English books, 1641-1700 ; 937:14) Apocalyps, chap. 11 its accomplishment shewed from the Lady Eleanor. Eleanor, Lady, d. 1652. 8 p. s.n., [London? : 164-?] Reproduction of original in Bodleian Library. Caption title. eng Bible. -- N.T. -- Revelation XI. Spiritualism -- Controversial literature. A36390 R3587 (Wing D1969). civilwar no Apocalyps, chap. 11. Its accomplishment shewed from the Lady Eleanor. Douglas, Eleanor, Lady 1640 1163 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2006-10 TCP Assigned for keying and markup 2006-10 Apex CoVantage Keyed and coded from ProQuest page images 2006-11 Jonathan Blaney Sampled and proofread 2006-11 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion APOCALYPS , Chap. 11. It s accomplishment shewed from the Lady ELEANOR . THus Reader in a word to thee , what the unsealed words of this Prophesie imports ; VVe even in the same Estate with them , called well Spiritually hardned Egypt , and sinful Sodoms great City ( pointing expresly to the Spiritual calling in the last days what incurable Blindeness Arrogancy begets : Here impeached of the sin against the Holy Ghost , guilty of the blood of these his sacred Ambassadors slain by them : the Prophet Daniel and John , no inferior prophets , their Books being interpreted by the same Spirit they wrote , and these Imprinted at Holland , Anno 1633. immediately seized on , shrowded in a loose sheet of paper : their embalmd bodies about Doctors Commons , the good hour waiting for of their resurrection wounded in that barbarous manner , assaulted by merciless , desperate men , unto a senceless , saltless age sent ; bidden , Remember her looking back , Lots faithless Wife , who neither discern the time , know not the voyce of the prophets , enemies to the Churches deliverance ( Micah 4. ) promised , at last , the downfal of her foes , come upon themselves have fulfilled it : By filling the measure up , reaching to Heaven : an account but current heretofore , never compleat till now the holy Ghost in such manner blasphemed : The invincible truth tearm'd madness , the Prophets Testimony as extant on Record , and published , sentenced detestable , as if any thing were too hard for the Lord in his appointed time : whose dead bodies trodden underfoot daily , or swept out like weekly Occurrences , those truths ; and proceeding with the bruitish fact committed on these sacred VVitnesses , or Ambassadors arived what their entertainment ; though not ignorant what power extraordinary indued with : wonders of the highest kinde at their word , waters turn'd into blood , VVar foreshewed , Heaven shut , and the like , smite the Earth with plagues as often as they speak the word , yet these rash wretches such a vexation their presence , clad in Sackcloth , &c. gratifie with presents making merry , as the maner by stoping one anothers mouths , to make up the Breach ; triumphing over their corps slain by the Beast coming out of the smoking pit or Abyss , as appears , making VVar with them , with his furious Train , armed at all points this British beast . Not a little wilde concerned in it , because shewed in this maner : He must be killed ( verse ) which harms them , touches a leaf of the Tree of Life , a violent death , whose doom be he whatsoever , vers. 5. cap. 11. And though since see it true , visible as their unexpected Resurrection and Ascension , beheld by their very Enemies , eye witness of it : Gentlemen no less slighted , then by those impious persons insenced at their Testimony , supposed such an impossibility in those profane feasting days , adored by his riotous Lords , Courted by his Concubines , with Belshazzar , born under a like malevolent Planet : And though needless any farther shewing , concerning in the last time , the last days approach to be revealed out of the Prophet Daniel and the Apocalyps , one a Phenix of great Babylon , the other an Eagle , his flight from Patmos Isle , of times tyranical Reign cut off , and his cashiered Generation ; suffering for which glad tidings murthered by wretched caytiffs ( vers. ) confirmed both by their Resurrection and Ascending : & whose scaled writs reserved for the end , not opened to be till then or served . Notwithstanding of Times mystery thus , his being bidden , Arise and measure the Temple ; after the seven thunders voyces uttered , proclaiming of a certain in what century , sworn in his wrath , Times being no longer ; He forbidden to measure the Court , leave it out , given to the Gentiles ; of whose treading under foot 42 moneths the City , as follows , signified by the Temple of God , the year of God how about 1642. from his leaving the High Court , &c. unto Nazebies blow given him , just three years and a half , even from Jan. 1641. unto Anno Dom. 1644. compleat , that Ascensions feast and cities solemn thanksgiving . And thus as the heavens one contained in another , under that great victory obtained , shadowed out the general day of Iudgement not far off ; whereat the holy prophets and Elders not more rejoycing , then the ireful Nations inraged ; like those so many thousand prisoners brought up , &c. filling every place like Hell , likened to that great Earthquake 1645. after the aforesaid feast , when a List returned with Names , &c. ver. a remnant onely escaping , giving glory to God , or took their flight , as shewed ( v. 13. ) all pointing to the present century ; as moreover 7000 slain by the cities fall , the tenth part of it in the same hour , &c. confirm'd by the divided number of Seven , a time and times and half ( or part . ) And so much for measuring out of these times of division never such ; and the third wo said to come quickly , shewing the other two are past : what signs and woful tokens visited with ( to wit ) monstrous levied Taxes devouring yong and old , and Engines of war those pieces in a moment destroying , men by Sea and Land innumerable , as though Hell let loose , the Devils short , &c. And for these in special , let so much suffice of Heaven opened , or the Temple of GOD , &c. ) with the two Candlesticks , and two Olive-Trees anointed ones , passing over the General , what war hath bin waged against the Old and New Testament , and two Sacraments , the sum of it , oyl in their lamps , or watchful , &c. including your Holland Ambassadors welcom , & that the Cedar if not spared , or the root , let the Firtree beware , the branches must not be too bold , between whom ( the King & Bishops in hot blood ) to judge referd to those two divided brethren , one returning a cross answer , the yonger as free of his fair language , prohibits deferring to give God the glory , or going about to deceive him , with I , I , &c. FINIS . 
A36396	----	Bethlehem signifying the house of bread, or, VVar whereof informs, whoso takes a small roul to taste cures forthwith distraction in the supreamest nature, with such vertue indu'd : by those tormenters firy serpents as they when stung, were heal'd a view by taken of the brazen one. Eleanor, Lady, d. 1652. This text is an enriched version of the TCP digital transcription A36396 of text R3835 in the English Short Title Catalog (Wing D1978). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 11 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A36396 Wing D1978 ESTC R3835 12375766 ocm 12375766 60591 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36396) Transcribed from: (Early English Books Online ; image set 60591) Images scanned from microfilm: (Early English books, 1641-1700 ; 937:16) Bethlehem signifying the house of bread, or, VVar whereof informs, whoso takes a small roul to taste cures forthwith distraction in the supreamest nature, with such vertue indu'd : by those tormenters firy serpents as they when stung, were heal'd a view by taken of the brazen one. Eleanor, Lady, d. 1652. 12 p. s.n.], [London? : 1652. Reproduction of original in Bodleian Library. Attributed to Lady Eleanor. cf. NUC pre-1956. eng Spiritualism -- Controversial literature. A36396 R3835 (Wing D1978). civilwar no Bethlehem signifying the house of bread: or VVar. Whereof informs, vvhoso takes a small roul [sic] to taste cures forthwith distraction in t Douglas, Eleanor, Lady 1652 1546 3 0 0 0 0 0 19 C The rate of 19 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-10 TCP Assigned for keying and markup 2006-10 Aptara Keyed and coded from ProQuest page images 2006-11 Mona Logarbo Sampled and proofread 2006-11 Mona Logarbo Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion BETHLEHEM Signifying The House of Bread : or VVar. Whereof informs , VVhoso takes a small Roul to taste cures forthwith Distraction in the supreamest Nature ; with such vertue indu'd . By those TORMENTERS Firy SERPENTS as they when stung , were heal'd a view by taken of the Brazen ONE . Ezekiel 16 ▪ Cause Jerusalem to know her Abomination , &c. Printed in the Year , 1652. Touching the healing of the present Evil . SHews ( as not unknown their influence ) the better that we may judge of things to come ; from Examples in vain not recorded of things past : Achan as his story for one Epitomizes : By whom the golden Wedge or Tongue hid , wch trespass until discovered of his , thus and thus , &c. no peace or presence of the Lord any more . So whence as follows , Cause the city to know , &c. for recovery of health , to have knowledge of the disease since the first step thereto . Acters or consenters , know ye or be informed , of one and the same nature : that of the one Talent buried also by him or not improved , &c. where so much for the better ordering the Medicine or prescribed Rule : shewing how in days of those late high Priests it came to pass Anno Dom. about 36. By them after what execrable maner Crucified the Oracles of God , their late Altars for that purpose prepared ; to be short , over which a Gyant Crucifix being erected : The value not of a Napkin to cover , &c. exposed to the view of all to kneel before it : like as in Golgatha that Fridays dismal Day bowed the knee : Then his humble Servants also . VVhich Goliah portray'd with the Crown of Thorns , wanting neither its Superscription , done by that in his Holyness Chappel , a true Copy brought over by Father , &c. VVhilest that Original as shamefully covered the Ten Commandment at the East end plac'd : to their low obeysance at every turn , least an Eye-sore . Had contrived under colour of an Altar Hanging , fastned down to the wall of course purple Woollen , even to Ecclipse that Light of Lights : whereby to cover the Ten Commandments no obscure business as befel : Brocht in Litchfield Minster : where this Monster Table appointed with the Centurion , armed at all points , mounted on this Courser : the Beast worshipt too . Unsufferable to behold , the one not more ignominiously exposed , then the other obscured : to give free passage to whatsoever abomination . VVhereupon , O accursed , as obliged for bringing to light the same Court and Ci●y to awaken : Their Lord Major that year a Litchfieldman : resolved to set some mark upon their purple Covering , whereon she cast a Confection made but of Tar , mixt with wheat Starch , with fair Water heated , &c. Them possessing with such outrage-flocking about it , some Gunpowder Treason as though : upon whose fright , post a Sergeant at Arms was sent down at Candlemas to carry her up : Carriers unable to pass after that Summers drought , when as much wet again : At whose Arrival , though Higher Powers certified by the Sergeant at Arms , of such causless Panick Terror : yet said , in regard who knows what she may do in other Mother Churches : Held it fit to commit her to the Cities Custody ; one as it were buried quick in Bedlems loathsom Prison , infected with those foul Spirits day and night Blaspheming : where was shut up by the space of two years sufficiently published or bruted by that time . VVhen began , the War kindled in Scotland : And so much for that designed place Bethlehems Hospital , alias Bedlem : Bethlehem the House of Bread signifying , or War , &c. undergon in behalf of that crying cause , causless Jealousie of hers . Never that was called to appear or answer whether Guilty , but surprized in that sort , or the Adversary against her appearing : Conscious of their abominable Cause , of whose proceedings by Luke thus recorded : in which aforesaid City dwelt a Judge , saying within himself not difficult to judge when Though I fear not God nor reverence Man : yet least this never ceasing Widow by her VVriting , &c. inlarged thus no ordinary Assessment were mentioned : who by casting into their Treasury those two mites , from that seeming Paradox outstript them all , as Englefield Manor for one devoured , &c. accompanied with the unparalleld last troublesom times Description : when that Famine of Faith a fore-runner of his coming . Return shall to the former of those precious Tables , able to dissolve Mill-stones : Like as when rent the Templevail , Stones and Graves unable to contain , &c. men whilest more obdurat as in the Bladder of uncircumcised Hearts , which nothing penitrates . Oyes , himself Westminsters Cryer , in the mean while much People gathered , several So●ls those , proclaims Earth , Earth , in relation to her Ears not few : how difficult to bring forth fruit in kinde , three for one miscarrying : He that hath ears , &c. VVhich Ten Commandments lastly how were Restored ; although yielded not to pluck down the aforesaid Cloth that Altar Ornament , appointed nevertheless in an Azure Table the Law engraven to be in gold Letters : Hanged up in all Churches , bearing date , Anno 37. To be buried in silence neither , where by accident in the Prisoners Chamber : when brought into it , beheld on the wall the two written Tables in Moses hand coming down out of the Mount , the onely Ornament or Picture there , hang'd up on a Nail : not long after rent down by the Keeper ; because unto some shewed or as a token then what done by them in Churches : not calling to minde ; As visits unto the third and fourth Generation , That hates them , so mercy shews to Thousands that love his Commandments . And so return to their sufferings : As testifies ( Apocalips cap. 11. ) The Tables of the Law those Lights inclusive with the two invincible Witnesses , Where the Lord Crucified , &c. Waters converting into Blood : whose insulting Enemies rewarded thereafter with Core and his Companions in that Earthquake , &c. as when Prebends and clerk Vicars forced , were afterward for fear of the Parliament Forces to bury it in a Donghil , not one would harbor it , so low obeysances had made thereto afore : And this in Stafford-shire their Lord Major aforesaid of that County , fulfilling what honor his anointed ones to expect : If the Master of the House call'd Devil or Beclzebub : Bedlem no dishonor for them , especially whilest Grandees in that measure their House infected . As moreover for that aforesaid Shire or intire County of Stafford , not long since belonging to whose Ancestors the house of Audley of no obscure Denominations . Audley of England from whence derives her Antiquity . Touchet of France , the Paternal Name . Castlehaven in Ireland , thence her Precedence alike concerned in each . From the Province of Wales that of Davis : and Douglas of Scotland the Doughty : such a one of the several Nations as intimates no less : A Prophet shall the Lord like unto me raise up unto you of your Brethren , him shall you hear , &c. And every soul which will not hear , shall be destroyed from among the People : ( Acts 3. ) so a Deliverance time , whose word a Law : stoops to no Bulls or other like actings : Prophets howsoever buried in the Land of Oblivion : which Nations , as much to say , avenge her shall of her Adversary thus supported : My hand shall hold him fast and my arm shall strengthen him , nor gates of Hell shall not prevail against her : O Hell or Fleet-Prison ( to wit ) where is thy Victory now . And for a leading touch , these suffices for this spreading soar , its swellings to asswage threatning , no less then Ears and Throat : By our Achans for the accursed thing put among their own stuff , as upon his Humiliation shewed them : And for this Analogy between the Times of spiritual Egypts Map . And for that prophet parallel'd with Moses , by whom the Golden Calf conjured down by his Serpent Rod : Those first and last of Prophets . Containing a Brief of a like Dispute as between them about Moses Body . Jude . June . Elea : And : Touch : Castleha : Da : & Do : 
A36402	----	The everlasting gospel Apocalyps 14 : and they sung a new song before the throne, and before the four beasts and the elders, ver. 24 and no man could learn that song, but the 144, &c. Eleanor, Lady, d. 1652. This text is an enriched version of the TCP digital transcription A36402 of text R18907 in the English Short Title Catalog (Wing D1986). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 10 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A36402 Wing D1986 ESTC R18907 12396435 ocm 12396435 61195 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36402) Transcribed from: (Early English Books Online ; image set 61195) Images scanned from microfilm: (Early English books, 1641-1700 ; 937:17) The everlasting gospel Apocalyps 14 : and they sung a new song before the throne, and before the four beasts and the elders, ver. 24 and no man could learn that song, but the 144, &c. Eleanor, Lady, d. 1652. 14 p. s.n.], [London? : 1649. Reproduction of original in Bodleian Library. Attributed to Lady Eleanor. cf. NUC pre-1956. eng Bible. -- N.T. -- Revelation XIV. Spiritualism -- Controversial literature. A36402 R18907 (Wing D1986). civilwar no The everlasting gospel· Douglas, Eleanor, Lady 1649 1672 2 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-01 TCP Assigned for keying and markup 2006-01 Aptara Keyed and coded from ProQuest page images 2006-05 Emma (Leeson) Huber Sampled and proofread 2006-05 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE EVERLASTING GOSPEL . Apocalyps●● And they sung a new Song before the Throne , and before the four Beasts and the Elders ; ver. 24. And no MAN could learn that Song , but the 144 , &c. Printed in the Year of our Redemption , Decem. 1649. The Holy Gospel , According to the Evangelist , By the Lady ELEANOR . EVen the same , that which was from the Beginning , then believed in , magnified unto the end of the world , as until the consummation of the Age ( saying ) Lo , I am with you , without end whose Kingdom . How it came to pass shewing , in the first year of his Reign , first of his Name , Charles of Great Britain , in Berks the first of Shires , she then at her House Englefield Manor , of Englands Realm , Daughter of the first Peer , Anno 25. the Moneth of July in , so call'd after the first Roman Emperor , he slain , &c. VVhere the word of the Lord of Hosts , when came to her , the Heavenly voyce descending , speaking as through a Trumpet of a most clear sound these words : Nineteen years and a half to the Judgement , and you as the meek Virgin . Awakened by which alarm early in the morning , whereof thus , signed with Divisions character , the years being divided , this magnified morning Star , story of Jerusalem of the Gentiles , Great Britains blow foreshewing , Anno 44. accomplished : The same though come to pass , who nevertheles in stead of their acknowledged error , like those Priests and Elders , first who setting a Watch , then underhand by such large Doctrine endeavor to stop the peoples mouths , that do as they are taught , promised to be saved harmless , the old Serpents policy , &c. And with this Revolution thus going on , in the first of his Reign , the beginning in of the year , when a Star within the Horns of the New Moon enclosed , of some judgement at hand , the ominous Forerunner : First , of the VVise-men coming from the East , as follows ; whose flight taken westward , through that heavy hand occasioned ; the Cities unparalleld Plague , Bills to be Canceld never , or drowned in forgetfulness , encreased to no less then weekly Five thousand five hundred and odde , the Age of the world ; decreased as suddenly about the midst of Summer : all one as their being fed , that blessing thought upon , when the five thousand men with those loaves five , &c. no more then the fingers of their hand , any matter made of it , so thankful : VVhereupon ( the aforesaid Visitation ) the Term kept at Reding , County of Berks , other Courts at Maidenhead Town , the Parliament posting to Oxford , doing all homage to this New born BABE , ruling with the iron Scepter , them forewarning all in vain , Be wise , O ye Kings , Be learned , ye Iudges ; that in such security held themselves then , and so much first for that , and his powerful word displayed , the priority thereof , thou Britain not the least , &c. And of his wrath then kindled , shewed great Blessings and Corrections inseparable companions : VVherewith proceeding , namely , without it done nothing that was done , its mouth the Oracle , Beginning and Ending of Monarchies , inheritance whose from East to West extends ; concerning the aforesaid golden number , Nineteen years and a half , being in a Manuscript inserted , containing Germanies woful Occurrences , and Great Britains both , with what sign confirmed ; shewing further thus , who immediately after with her own hand within two days delivered it to the Archbishop Abots , he then at Oxford , of University the first , in presence of no few ; with this for a Token given , the plague presently to cease ; of whom took her leave , the Bishops Amen whereto went round . The Bills obeying the same before the Moneth expired of August , witness when scarce deceased One thousand of all Diseases , whereas afore so infectious , five children dying for one aged , next Term supplyed with others fled returned ; so that of its late desolation appearance , no more then of Change or Amendment amongst them , none at all . And so pursuing the Prophetical History in the next place , That it might be fulfilled out of the Low Countreys , &c. as the Virgin when undertook her voyage , she fleeing for the Babes preservation thither ; also constrained for printing the same , to go into Holland , those plain swathing-bands for wrapping it in , pretending in her husbands behalf the Spaw obtained a License , since none for printing to be had here , inquisition and hold such , among them imprisoned about it formerly , till afterward all as free , Cum Privilegio out of date become . VVhere thus passing on the mean while ere her return thence , George Archbishop deceased , Anno 33. unhappily whose hands imbrued in innocent blood , Archbishop Laud , 19 of Septemb. translated , &c. reigning in his stead , successor of him , in stead of the Stag who shot the Keeper , presaging what Murthers him coming after , when as for another her soul pierced in no mean degree , what honor to be a Prophet amongst their own nation and rank ; for example as specified on Record : no sooner arrived then apprehended , of her childe ravished , a greater then the Parliament , the Word of God : And how recompenced for their service , referred , &c. where after a Candle being sent for , about the third hour in the Afternoon , that with his own hand had burnt it , saying , She hath taken good long time , till 44. for Dooms-day then ; My Lords , I hope I have made you a smother of it : in truth his own fatal hour , those years of Nineteen and a half , reaching to his Execution Moneth and Year , Anno 44. January , when parted head and body , like that aforesaid divided year , shewed afore sacrificed by his ungracious hand , Author of this Division or Distraction , a cup filled to the brim afterward , as that Iudgement day , June Anno forty four compleat : The restrained four Winds , &c. Apoc. 7. signified by them , extending to forty eight , that Blow January also , all standing at the stroke of FOUR ; the foursquare City New Ierusalem wherewith agrees : Micah the Prophet ( cap. 5. ) his alarm to awaken the Age , speaking no parable , ●● her goods seized on , wherewith given the Oath , such and such ARTICLES for answering to : In which case not much to seek , of Scandalum Magnatum in that kinde , against those little ones , the penalty of it , touched by whomsoever , a milstone a fitter ornament , &c. she not slow in appearing to receive their wilde Sentence ; the Dragon of Lambeth , Laud , his venom discharging last of all , even Anno Etatis 33. measured out by our Lords age , when as brought to his Arraignment by wicked hands , how sacrificed this Testimony of his ; a word also as ensues . And 〈◊〉 like measure October 23. she committed close Prisoner , Excommunicated , Fined to his Majesties use Three thousand pounds , and to make publique Recantation at Pauls Cross , as extant on Record , Twelve Hands Signed by ; also Edge Hill fight , and the Irish Massacre 23 of October , and Twelve of them at once Voted to Prison , for that Order of theirs nothing to stand of force there done without them : His Majesty lastly Fined his three Kingdoms to the use , &c. As for Pauls , a habitation for Owls , those Noats set up , to set forth the residue , where the time would fail how the first Blow at Edge-Hill in Oxfordshire , the second Newbery , fought within a stones cast of her house at Englefield . And thou Bedlam-House , too little the Thousandth part to contain of them distracted since thence her coming , well knowing if the Master of the house called Devil , &c. what the Servant to expect ; where so much for this time , accompanied with the Universal Tax , no Inferior Rack set upon in these days C. Stu . his Reign , as sometimes in Caes. August . second of that Monarchy , no small oppression , as the lineage of David a witnes of it : closing it with these from her Name , Rachels , signifying a Sheep , rendring Charles his soil for the Golden fleece bearing the Bell : so whom he hath joyned of her Lamentation , 〈◊〉 Jacobs saying , Some evil Beast hath done it , needs not ask Whose Coat party-coloured ? also in pieces rent , since our British Union , &c. not without cause weeping , because they are not ; and so all doing they know not what , even forgive , &c. And again thus , since Thus it was written , and thus it behoved to suffer , and to rise again . The New-Years-Gift to all Nations and People , Iubile . Decemb. 1649. FINIS . 
A31092	----	The Lord's arm stretched ovt in an answer of prayer, or, A true relation of the wonderful deliverance of James Barrow, the son of John Barrow of Olaves Southwark, who was possessed with evil spirits near two years the diversity of means used, with the way in which he was delivered / published by me, John Barrow. Barrow, John, 17th cent. 1664 Approx. 48 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A31092 Wing B965 ESTC R30215 11270844 ocm 11270844 47211 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31092) Transcribed from: (Early English Books Online ; image set 47211) Images scanned from microfilm: (Early English books, 1641-1700 ; 1454:2) The Lord's arm stretched ovt in an answer of prayer, or, A true relation of the wonderful deliverance of James Barrow, the son of John Barrow of Olaves Southwark, who was possessed with evil spirits near two years the diversity of means used, with the way in which he was delivered / published by me, John Barrow. Barrow, John, 17th cent. 20 p. [s.n.], London printed : 1664. Wing gives author's name as James Barrow. Includes: A true relation of the wonderful deliverance of Hannah Crump ... who was sore afflicted by witchcraft (p. 17-20). Reproduction of the original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Barrow, James, 17th. cent. Spirit possession. Witchcraft -- England. 2003-09 TCP Assigned for keying and markup 2003-09 Aptara Keyed and coded from ProQuest page images 2003-10 Judith Siefring Sampled and proofread 2003-10 Judith Siefring Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE LORD'S ARM STRETCHED OVT IN AN Answer of Prayer : OR , A true Relation of the wonderful Deliverance of JAMES BARROW , the Son of Iohn Barrow of Olaves Southwark , who was possessed with Evil Spirits near two years . The diversity of Means used , with the Way in which he was delivered . Published by me , Iohn Barrow . O Thou that hearest Prayer , unto thee shall all flesh come , Psal. 65. 2. He will regard the Prayer of the Destitute , and will not despise their Prayer , Psal. 102. 17. And all things whatsoever ye shall ask in Prayer , believing , ye shall receive , Mat. 21. 22. LONDON , Printed in the Year , 1664. THE PREFACE to the READER . Christian Reader , MAny may be ready to judge , that this wonderful and merciful manifestation of God's Power and Goodness in the delivering my Child from so great an Evil , doth arise rather from ostentation , than from any real cause I had to publish the same : for I know , that it was in all Ages , the design of Satan to put an odium upon the best of works that have been done in the world . Hence it was said of Christ , that he cast out Devils by Beelzebub , the Prince of Devils , that by that means the Iews might hide from the eyes of the People , the Goodness and Power of God , which was plainly seen in what Christ did . Things of this nature will not pass without censure . Such is the reigning power of Satan in the hearts of many at this day also , that a work of this kind will by them be stigmatized , and the persons also that God made use of as instruments in his hand to do it . I therefore thought it meet , to give the Reader to understand , that my end , in the publishing of what God hath done for me , in taking my Child out of the hands of Satan , is not the lifting up of my self , nor those men that wrestled with the Lord for me ; God who knows the secrets of all hearts , knows it : but that he alone might have the glory and praise of so great a mercy , to whom I desire to give it , and to no other but him alone , which is the main reason why I make the world acquainted with it ; for should I conceal so great a Mercy , it would be ingratitude in me . Another reason that hath induced me to publish what hath been the Lords doings , is , that others might be stirred up to praise the Lord with me , who is a God hearing prayer ; of whom we may say , as once Moses did , Who is like unto thee , O Lord , amongst the gods ? who is like unto thee , glorious in Holiness , fearful in Praises , doing Wonders ! Exod. 15. 11. for surely it would not only be ingratitude in me to the Lord , to conceal a thing of such weight , but it would accuse me of want of love to other Christians , who may thereby be not only occasioned to praise the Lord , but encouraged to seek the Lord in all their straits , forsaking those vain , if not wicked proceedings of some , who by Charms , think to deliver from the power of the Devil , as will appear in the following Discourse : for I my self indeed , being no otherwise , nor no better informed , endeavoured the help of my Child by such means , as I have now cause to repent that ere I made use of them ; but the Lord was pleased at length to let me see my folly therein , after I had spent and wasted that little estate I had , as is well known to many : therefore what ends I should have in what I do , may be easily discerned by the Wise. I know there are some tongues that will not be wanting to sander me and my Child with dissimulation , though it is well-known by many it was no such matter , neither can it be in reason so judged ; seeing there was no profit made thereby , but as I said , it was to the impoverishing of me and mine . Whatever is said by any , shall not I hope trouble me , I having a good Conscience . I bless the Lord my Child is now well , and hath continued so ever since the Lord was sought to . Blessed be the Lord ; let all his Saints bless him with me . John Barrow . The Lord's Arm stretched out in an Answer of Prayer , &c. IN Iuly , 1661. was the beginning of the lamentable and deplorable trouble of my poor Child , who was then taken ill after this manner following . His Mother , my Wife , bad him read his Book , which he did ; and after he had read a Chapter , he was taken with a violent burning , so great , that we thought it would cost him his life . In this condition he continued about a week , at the end whereof , being on his Legs again , he would walk up and down the room , throwing his hat from his head , laying his hands under his belly , and screeking out lamentably , forty times in a day or more ; this lasting some eight or ten dayes , he was afterwards taken in another manner : as he walked about the Chamber , there was heard a croaking in his throat , very strange to them that heard it , which continued eight or ten dayes , or thereabouts . Suddenly after this there appeared Rats to him , and Cats with Rats in their clawes , dancing them sometimes coming ( as he said ) with glasses of Sack in their clawes , and Pasties , offering them to the Child , but he refused to receive them , and threw things at them ; then they would demand his Soul , bidding him give it to the Devil , but he refused to condescend to them . They told him when his Father and Mother was gone forth , they would come and dine with him at the long Table ; after which time he could neither eat nor drink , except he did first go behind the door and sing , with his hat off ; otherwise what he eat or drank would not go down , but endanger the choaking of him . Suddenly after this , he was taken above thirty times in a day both lame , dumb and blind , continuing so for a time . After this , I no sooner went out about my imployment , ( which lay abroad ) but he would be cast upon the ground with a great force , insomuch that I could not otherwise conclude but it must be done by the malice and power of the Devil . When he was upon the ground he would strike himself upon the face with all his force , to the great amazement of the spectators , which were several Friends of mine that came to see my Child , hearing what condition he was in , by reason of whose coming , as we supposed , he was changed into divers and several actions ; for the more they came to see him , the more his fits came upon him , which we perceiving , desired them to forbear coming ; they did so , and then his fits abated . After this he was confined to a certain stool that was in the house , insomuch that if any one else did sit down on that stool , he would be thrown flat on the ground , as it were dead , and not arise as long as any one else did sit on the aforesaid stool . At a certain time going to a Neighbours house he carried this stool with him , because he could sit upon no other ; some friends and acquaintance of mine being desirous to see the Boy , came to my Neighbours house where he was ; they were no sooner come in but he fell into the same fits , using the same action as is above related : At the end of which fits , he said he would go home to dinner , which accordingly he did , and at his going , he bad that none of them should sit upon his stool , if they did , he told them he should know it . The boy being at home at dinner fell down flat on his back , spreading his arms much to my admiration ; but suddainly he got up and said , I know that some body hath sat upon my stool . When he was about to eat ( according to his accustomed manner ) he went behind the door to sing , but said he , I will not sing , ( at which time he was like to be choaked with his food ) as he often would say , but till he did sing he could not swallow one bit . After he had ate he went again in haste to the Neighbours house , where my Friends were still waiting for his coming ; as soon as he came , he told them , That some of them had sat upon his stool ; they seemingly denyed , but he confidently affirmed , they did ; which at the last , they that sate thereon did confess , and wonder how he should know it . After this he would walk up and down in a frantick manner with a hammer in his hand , often calling upon four persons , viz. Sam. Man , Iohn Same 's , Mol Williams , Mary Prett ; saying , Mary , O Mary , O brave Mol , I 'll fit you Mol , often throwing the hammer behind the door : Thus he continued part of the day calling over the aforesaid Names . Many asked me when they heard him , Whether I knew any such ? My answer was , I knew none but I supposed they were such canting names suitable to him that taught him , and caused all the rest of his troubles . At another time as he was sitting at a Table , he had gotten paper , a pen , and ink , and a pin ; I seeing him have a pin , ask him , what he would do with that pin ? he answered not , but hung down his head as though he had been ashamed ; I then spake hastily to him , and took the pin from him , at which he fell a crying ; with that I asked him again , what he would do with that pin ? then he asked me , whether God were not above the Devil ? I said , Yea , God is above the Devil , he told me then , he must write down that : I would not be so put off , but would know what he would do with the pin , but no answer could I get for a while , at length he told me there was a young man , that prayed with him , and told him , that if he would go with him to such a place in the Country , that then he should be well . This was all I could get from him , supposing these put offs were of the Devil , who would not suffer him to tell me what he would do with it . At another time he sate with his legs across ; I went to him and pulled his legs asunder , with that he fell a screeking out , and called for his mother to pull off his hose and shoes , which she did , and found his legs and feet so cold , that there was no heat at all to be felt in them ; my wife then applied some warm clothes to them , but the boy seemed to be in extream torture , crying out in a very lamentable manner for three quarters of an hour , O what shall I do ! O what shall I do ! &c. at last he called for his hose and shoes to put them on again , but could not by reason of the pain he was in ; but so soon , as by our help , they were got on , he presently was well , and leaped up and down the room as at other times . At another time as he was sitting in the yard on a block , a Rat did appear to him ( as he said ) unto which he was heard to say , Satan , thou must be burned in hell fire , and all that do obey thee , often rehearsing these words : and further said , that Christ was manifest to destroy the works of the Devil . Neighbours coming in , and hearing these sayings , and seeing his actions ( for he sate fillipping with his fingers ) did very much wonder at it . He said moreover , the Rat told him he must go up stairs , and play with his pretty Rat there ; and up stairs he would often go : He also had a little box with single money in it , which would sometimes be forced out of his hand , which he would strive to take up often , repeating these words , I will not sing , I will not sing , but could by no means take it up , except he did sing . He had many times very strange actions , sometimes after this , and sometimes after that manner , as running up and down the house with his hands to his ears , and hopping , as though he were mad : sometimes he would sweat very much ; and sometimes he would labour and strive , as if he had been ready to be choaked , with some thing that did rise in his throat : sometimes he would be confined to a place where my servants were at work , in which place he would lye down with his back upon a board , stretching forth his arms , and beat himself on the face and head as hard as he could ; and this he would do often in a day , rising very much like a Changling . Diverse times as we did walk abroad together , he would be taken with lameness , his limbs hanging down , insomuch that I was forced to bring him home in mens arms : Sometimes he must be drawn behind a door in a chair , and there be forced to sing , &c. One thing more is very observable , that when I did set him to read , he could not utter the name of God , nor of Christ , but any other words he would speak very well . Moreover , if any other did take the Bible , and mention the word God or Christ in his hearing , he would roar and cry , making a hideous noise . In this great extremity , I knew not otherwise what to do , but to apply my self to Physitians and Astrologers , and such-like men , for help , but could meet with none from them ; at length after I had made use of them , one Iohn Hubbard was commended to me , and he and another with him came to my house ; I asked him , whether he could do my Child any good ? he said , Yea , he was not the first that he had medled with in that condition , for he told me that he was bewitched : I asked him what I should give him ? he said , he must make no bargain , for the Witch had power over him to come again : yet notwithstanding , he went on , and used many fopperies and charms , as hanging papers about his neck , and putting quils under the door , with quick-silver , and such kind of stuff , which did him no good , and so I told him , he coming often to my house ; then he told me he must use some stronger means , and that he had learned more experience ; thus he kept me in suspence half a year : after this he would have the Boys hair cut off from his crown in a round circle , also the nails of his fingers and toes must be pared , then he must go to an Oaken-tree , and the Boy with him , three or four miles off , taking some oaken boughs home with him , which boughs he put to the soals of his feet , and some about his belly , and other places about the house ; the Boy must sleep with them all night , and then take them off the next morning , then he must go to the tree again , taking with him a mallet and an augor , and a wooden peg , and a hammer ; the augor was to bore a hole to the heart of the tree , the hair of the boys head , and the paring of his nails , were to be rapped up in a paper , and rammed into the hole he had made , and the peg was to keep it in ; which did signifie , as he said , that the Witch would be forced to come every morning and evening to that tree , and that would weary her , and then she would come and compound with him : he said moreover , the Witch did come to him , and askt him , why he did torment her so ? But my Child being never the better , I seeing all was but a cheat , I left him . After all this , I used the advice of Doctors , Astrologers , and Apothecaries , from whom he took Physick ; and at last there was something came up in his throat , which made him vomit , to the sad admiration of the beholders , which held him about three quarters of an hour , and at last he gave a groan , and a great deal of water came forth of his mouth , and nothing else as we could see : at length he came to himself , and continued well for about three months . The Boy desiring to go forth to be Apprentice , I accordingly provided him a Master , with whom he was near half the three months that he was wel : but being at a certain time in his Masters Garden , his fellow Apprentice being there with him , he told him , that he knew he should be mad ; his fellow Apprentice asked him why he said so ? he told him that a Rat appeared to him often times : the next day , about the same hour , as near as could be computed , the Rat entered into him ; the news was sent to me , which was very unwelcome : I went the next day and found him in bed , looking and acting like a Changling , I caused him to rise and put on his clothes , and a very good dinner was provided , but not a bit could he eat : his Master desired me to take him home with me , lest he should be starved ; which accordingly I did , and then he did eat . In a short time after I carried him to his Master again , but nothing he could eat there ; his Master then brought him to me again , and told me , he knew not what to do with him : his Master was no sooner gone , and left him with me , but the Boy turned his face to the wall , and whispered , and straightway came to himself , saying , How came I hither ? I thought I had been at work . Then I counselled him to be a good boy , and go home to his Master , and shew himself a wise lad ; he then went home to his Master , and fell to work , but that lasted not long ; at length his master was very hasty with me , still asking me what he should do ? but I could not well tell , neither could he , which caused a difference between us ; but at length his Master told me , that he heard of a man which came from Ireland , that cured all diseases ; which I did not believe , because he was a Roman Catholick ; yet nevertheless , he perswaded me to carry the boy to him ( his Master being a traveller , and acquainted with the Catholicks ) which I did , and was no sooner come , but they pulled out their Crosses , and put them behind the boys head , which the boy not seeing , fell a roaring ; they conceiting it was the Devil that roared at the Cross , as at a thing he could not endure . Forthwith my self , the Boy and his Master must go before the Lord Abony , we coming before his Lordship , one of his servants drew forth a Cross or Crucifix ; at which the Boy roared as abovesaid ; I told the Lord Abony I would relate the heads of the Boys trouble , but that I feared neither my Memory nor his Patience could bear it . He bad me go on and he would hear me ; then I declared to him the whole matter , which after he had heard , he gave me a Ticket to carry to the aforesaid Gentleman at his lodging ; But things falling out contrary to our expectation , he being at that time at St. Iames's , we went thither , found him and presented the Ticket to him , which when he had read , he had me bring the Lad into the Queens Chappel , there being more than 500 impotent people , as dumb , lame , blind and the like , yet he medled with none of them , onely read his Ave-Maries , Creeds and the like . Then he called for a Pot of Holy-Water , as they call it , and kneeled down with his Friars , and rising up again , he called for a Ribband , Brimstone and a Candle , the Ribband he tied in three knots about my Boys neck , then takes a piece of paper and burneth the Brimstone under his nose , speaking several words in Latine three times over ; The Boy all this time roaring and stamping at their Altar , being so outragious that three or four men were fain to hold him , and as much as they could do . There were several Countesses , Ladies and Gentlewomen ( as I supposed them to be ) who beholding the Boy , wept sorely . The place being very full of People , this thing was soon blazed all about Westminster ; forthwith the Boy spake , who had been dumb ten or twelve days before . Then the Gentleman asked the Boy what he did see ? Who replied , A Rat. He asked him which way the Rat went ? The Boy said , Towards the Priest. With that the Lord Abony presented the Boy to me , and bad me bring him in at another door , which I did ; many Friars flocking about me , bad me make the Boy a Catholick : I told them I was not such a Fool as he that was at their Altar , who promised them that if they cured him of his stuttering speech , he would become a Catholick . Then they asked me what the Boys Name was ? I told them , Iames. They said to the Boy , Iames , pray to St. Iames. I asked them what rule they had in Scripture for that ? They told me in the time of the Law Angels did worship the Patriarhs . I told them those were but Salutations , and desired them to turn to the Revelations and read that passage between Iohn and the Angel ; when Iohn would have worshiped him , the Angel would not suffer him , but said , See thou do it not , for I am thy fellow servant ; worship God. Then they urged the sayings of their Fathers , as they call them , which is their usual way , leaving the Scriptures . I told them if they would stick to the Scriptures , I would confer further with them , but they would not ; so we ceased . But to proceed , by that day seven days the Boy was as bad as before ; but in the mean time there was great joy amongst them , they supposing they had wrought a Miracle . Priests and Jesuites , &c. came to see the Boy , bringing their Crosses , Holy-water and Ribbands , which the Boy mocked at , holding his two fingers across , and laughing at them . One of them endeavoured to put a Ribband about his neck , but the Boy would not let him ; which when he saw , he swore , Damn him , and fell a cursing . But afterwards they hearing the boy was as Bad as ever , their joy was turned into mourning . The Lord Abony sent for me , but I denying to come , he sent for me again by one of his chiefest Gentlemen , to desire the Boy might come again to the Priest , that he might touch him once more ; at which I gave him a flat denyal , and told him that I had no faith in the thing when I was at their Altar . The Boyes Master being desirous he might go again to the Priest , sent for him ; I could not deny sending the Boy to him because he was his Apprentice , but sent him : His Master sent me word he would carry the Boy to the Gentleman again , for said he , If he do him no good , he can do him no hurt . I asked counsel of some friends what I should do in this matter ? They said , 't were good I should see what became of the Boy , and to let him try what good could be done him . Whereupon I did go , it being the first day of the week , a Coach was provided , and we came to the Gentleman ; coming into the room where he was , he looked on the Boy as he used to do , then opened his Book and read Prayers , calling for a Ribband , Brimstone , and a Candle as he had done before , with his Holy-water , throwing much of it at the Glass Window ; the Boy all the while roared , making a hideous noise , stamping with his feet , having a croaking in his throat contrary to nature ; he using his stuffe as aforesaid , the Boy groaned , and then spake to their great rejoycing . Then the Priest came and delivered the Boy to me , and told me , the Boy was Bewitched , that I had ill Neighbours , and bade the Boy go to his Master , and not go home to me , for that would be safest for him . But this charm lasted but twenty four hours , for then the Boy was as bad as before . I further considering with my self what I should do in the thing , being tost about by the opinions of men , besought the Lord to direct me what to do , for I had sinned in treading these by-paths . At last it came into my mind , that Fasting and Prayer was the onely means to be used in this case , that Scripture being set upon my heart , This sort , or kind , cometh not out but by fasting . I conceiving it might be some evil Spirit , or Spirits , he was possessed with , by the malice of some Witch , I craved the advice of godly Ministers and Friends ; among the rest one of them told me , it was a difficult thing , and bad me get four Ministers and four Doctors to consult with ; then I went to two more , and one of them desired me to go to another , that was a learned Doctor , who heard me repeat the heads of all these things , with much admiration . I told him that some People said the Boy dissembled ; but I said , I did perceive it was the craft and malice of the Devil . He pausing a while , told me , that it was his thoughts also , and called for the Boy , and told him , he knew he was a dissemler , the Boy making faces , mocks , and wry-mouths at him : The Doctor told him , he could take him up into his Chamber , and shew him the appearances of Spirits : I desired the Doctor he would do so , and I would stay-below ; but , to put me off , he called for a Latine Bible , and read some words in latine to him ; with that he told me , that thereby he knew he dissemled , because he did not roar as at other times , when the word God is read in Latine . I desired him to put the Boy forth , and I would talk further with him ; the Boy was caused to withdraw , then said I , Now Doctor , you and I are here , I must tell you plainly , the Devil is too cunning for you and I , for he can hold his tongue when he listeth for his advantage : Now Doctor , I will tell what I have done , I have both stript and whipt him till it hath grieved me to the heart , and yet I cold make a Joyn-stool speak as soon as he . The Doctor bid me send him to Bedlam , for I had fed him too high : but I told him , three pence a day would keep him . I left my Doctor , and came again to him a week after : he asked me how the Boy did ? I told him , as bad as he was before , and that he was at the door : he asked me , what I would have him to do ? I said , I would desire him to have him up into his Chamber , and try his skil ; he said , he had not time , and called for his cloak , for he must forthwith be gone . I perceiving it was the Devils work to hinder his dis-possession , left the Doctor and departed . Being thus tossed about from one to another , at last , by the providence of Almighty God , I was cast amongst a poor dispised People , whom the Lord owned as instruments in his hand , to do this great Work ; to his eternal Praise I speak it ; for the Lord saw their fastings , and heard their prayers in the behalf of my poor Child , at a wonderful rate . The true Relation of which , is that which followeth . As was said , It pleased the Lord to bring me among a People , who were perswaded that the Lord would be found , if sought unto , in behalf of my Child ; judging , according to what is before related , that he was possessed with some Evil Spirit ; and believing that that kind might be cast out by fasting and prayer , some of them did agree to keep a day for that purpose ; which was performed in the month of Iuly , 1663. by Iohn Clayton , Rich. Aylmore , Rich. Webb & Tho. Mildman ; Who being met together , one of them spake as followeth . My friends , said he , We are come about a weighty work , a work too great for such poor unworthy creatures as we are to perform , and therefore it becomes us to go unto God. No sooner was the word GOD pronounced , but the Boy slipped down from the Chair he sate in , crying out with such a hideous noise , that made him that spake , tremble , though he had no sense of fear upon him ; he going on in his discourse , mentioned the name IESUS , at which the Boy roared again , and in a strange manner , spread himself on the floar , where he lay with one leg backward and another forward , with his arms spread out : Also after he had ended his Exhortation , they went to prayer , and even when the Name of God or Christ was pronounced , the Boy was tormented , and much enraged ; for he would double his fist , and seem by his looks to threaten him that prayed , endeavouring to get nearer and nearer to him , till God or Christ was named , at which words he would start back , as though he was frighted , using endeavours to get out of the Chamber , and had , but that two of them held the door and would not let him ; which when he perceived , he crept to the farthest corner of the room , crying out , Legat , go to the Devil Legat , will not you go to the Devil , Legat , Go to the Devil Legat , go to the Devil Legat. It was observed , that though he often repeated these words , yet his mouth was open , but his lips moved not ; at which time he used many strange and absurd actions : They offered him a Bible , which he would not look into , but seemed to be much tormented : they then offered him another Book , at which he was not at all troubled : Thus they continued till about noon , and then he fell asleep , and slep a pretty while , and when he awoke , he was like a natural fool , and could not speak a word , saying , Legat go to the Devil , as aforesaid ; from whence it appears , that it was not he that spake , but the Evil Spirit in him , making Crosses , wetting them with spittle , playing with , and spitting on the Andirons that stood in the Chimney ; and when they were taken from him ; he cryed like a Child : after this they shewed him a Bible again , at which he was not troubled , but seemed to rejoyce : In this condition he continued till towards night , and then he fell into a very strange fit of raging and roaring , calling Legat many times . While this fit was on him , one went down stairs , and staid a little , and then came up again , against whom the Boy was so enraged , that he spit at him , and would have struck him , but that he was held by two others . After this the evening came on , and they commended him and their work to the Lord , who was able to do more for him than they were able to ask . The answer of this day was , the restoring of his speech in such a measure , that one might understand him . The 14th of September , 1663. was the second day that they set apart to seek the Lord in behalf of my Child ; at which time there were only three exercised in the duty of Prayer , to wit , Iohn Clayton , Rich. Webb , and Rich. Aylmore , except some women ( who were spectators ) my self and my wife . When they were met , they applied themselves to the Lord in prayer , as they did the day before ; in which duty they had spent the greatest part of the day , and the Boy seemed not to be troubled until it grew towards night , and then he fell into a very great Agony , roaring and crying , Legat , Legat many times , and was so outragious , that he was held by two of them ; but a little before night , this fit left him , and then they committed him , themselves , and their work into the hands of God , who disposeth all things according to the Counsel of his own will. The answer of this dayes work was , that whereas before he cold not hold a Cup in his hand to drink , but took it in his teeth , before they parted , he took a pot in his hand , and drunk as orderly as . I or any one could , and the next day he read a Chapter without trouble . And so they were led to the third dayes work , being September 21. 1663. The persons that met this day , were Rich. Webb , Tho. Mildman , Rich. Pilgrim , Rich. Aylmore , Iohn Smith , Iohn Borchit , Iohn Clayton , with some others , both strangers and acquaintance ; this day they endeavoured to be there as soon as they could , but neither my self , nor my wife , nor Boy , were come to the place appointed ; two friends came to meet us , and found us in the way coming , but had been troubled with the Child , by reason of strong temptations of the Devil , namely , to cut his throat , or drown himself , or knock out his brains against a post . His mother asked him , if he would go to Hell ? Yea , said he , with all my heart : But at the last he came to the place where the aforesaid friends were , and went laughing up the stairs like a fool , and when he was come in , looked earnestly about him , and seemed to count them that were there , by pointing at them : Then after some discourse about the work of the day , as in relation to Christ's Promises , upon our agreeing together , we found our selves in an oneness of spirit , believing the Lords Presence , and then one went to prayer . The first that prayed , concluded his prayer without any material observation from the Boy , except some inward fretting , which did appear by his looks , and snatching with his hand at his face and head . The second that prayed with an holy boldness , asked of God a sign whether the work should be finished that day ; the sign was , That if God would do it that day , That the Spirit should be roused up immediately : and so it pleased the Lord to answer , that at that very time , the Spirit did roar in the Boy with an hideous noise , after a manner that we could not tell what to compare it to , but something like the noise a dog makes when he howls , and toar open his clothes , throwing his Hankercher that was about his neck on the floor , treading on it with his feet , and spitting at him that was at prayer , crying out , You cannot do the work : Our friend replied , Satan , thou art a Lyar , for through the strength of the Lord we are able to do it , or words to that purpose ; further replying , Thou damned fiend , thou enemy to mankind , who wert a Lyar from the beginning , I adjure thee in the Name of Iesus of Nazereth , come forth : at which he roared , and beat himself , crying out , What , three dayes ! two dayes was enough ; looking wishly on all as we stood about him , saying , What , nothing but pray ! what , all pray ! all mad ! will you kill your selves with praying ? three dayes is too much in conscience . Then one said , if three dayes would not be enough , we would have three and three too : and then he was very much troubled , and beat himself again , and howled as before . And then he endeavoured to perswade us , that there was a dinner below , we might go down to that , and eat it . But answer was made , that we had set our selves to fasting and prayer to plead with God against him , and would not eat till the Sun went down : and then he would perswade us , that it was night and dark , and time to go home . Answer was made , Thou art a lyar as from the beginning ; for then it was about eleven or twelve of the clock , Again , he told there was a bed , we might go to bed : And when none of these lies and deceits would do , he began with other stratagems , and told us that we had got for every day one , could not we be contented ? Answer was made , that we would not give over while any did remain . And then he fixed his eyes on the window strangely , and fell a calling for more help , as though some stood without , and beckned with his hand to them , and bad them come in ; Why did you go out ? come back again , come back again , they will not hurt you , you need not fear , you may come if you will ; come quickly , what , are you mad to stand there ? and then would beat himself for anger that they did not come when he called . It was observed that two hats hung in the Window , and a friend took them down , supposing the Boy might heed them , and when they were down he cryed the more , Now there is more room , now you may come if you will ; come away , come , come : and then cryed , Diabolus , Diabolus , many times , saying it many times , Come , or the work will be done . And one taking him by the hand , he cryed , Let my manus go , many times . One asked me whether I had taught him any Latine ? I said , No. Then the Boy sweat much , and seemed to be in a great toil or agony : and then told us , If we would not give over and depart quickly , the house would fall and kill us all , you will be all killed . Now it was observed , that at the departure of every Spirit ( which was , as we suppose , five , at distinct times ) their departure was with a kind of strange rising upwards to his throat as if he was ready to be choaked , bursting forth with a kind of belching , and throwing forth his hand , saying , There is one gone ; so in the departure , giving the distinct number of them as they went forth , crying out when the third was gone , There is one for every day , as aforesaid : And when the fourth went out , he shaked his hand after him , saying , Fare thee well , farewel , there is four ; now all is gone , now all is gone . One said , Thou art a Lyar ; for till God put praise into this Boys mouth , we will not give over : But when he said , four were gone , it was to be observed , he did butten up his doublet very carefully and orderly , measuring the breast of it , to see whether he did it even ; after which he fell asleep , and slept , as near as we could judge , an hour and an half , or thereabouts : in all which time , we continued earnest in prayer to God , and at the last he awaked and looked about him wildly , and in a little time the fifth spirit began to roar and to be disturbed , as the other before ; and then one of us did adjure him in the Name of Iesus to come out : Then he said , If he did , he would go into another ; upon which he was commanded to come out and go to his own place . Then we heard him cry , Legat , come out , come out , come out , thou must come out , thou must come out , oft saying it over ; and then stopt his mouth with his hands , and coat , and knees , and arms , as if he were resolved to stop in the Devil with them ; but at the last , to the praise of our God be it spoken for ever , which worketh wonders , by his own Power alone brought him out ; he brought him out with a sneeze and a kind of thruttling in his throat , and so the fifth came forth : at which time the Boy sate very still , with a very sober countenance , lifting up his hands and eyes , as though he had matter of praise in his mind , for the space of three hours : and at that time I was desired to speak to him , but found him dumb , and then he sate down again , and we applied our selves to the Lord in prayer ; and the last that prayed , asked of God a sign , as in the morning , whether the work was done ? and that if it was done , the Lord should put praises into the Boys mouth ; and then the Boy did lift up his hands and eyes , which we did look upon as an Answer from the Lord : and so with one accord returned praise to God with all our hearts : and when we had concluded , we asked the Boy how he did ? but he could not speak : One asked him whether we should pray for him ? but he did not answer . Iames , said one , if we shall pray for thee , give us a sign ; then he did lift up his hands and eyes : and then they went to prayer again that the Lord might loose his tongue , and so they left him ( my self , his mother and two other friends more with him ) and went into the Kitchin. One of the friends that stayed above put his finger into his mouth , and finding his tongue doubled , laboured to unfold it , and groaned in spirit to the Lord ; and it pleased the Lord so to loose his tongue , that he spake , and praised his holy Name , who alone worketh great Wonders . Then we found that the Lord had answered our prayers , to the great joy of us all ; then we sung forth his praise , and met that day sevennight , and kept it a day of thanksgiving to God , for that he was pleased to shew us that his hand was not shortned , nor his ear heavy that it could not hear , but that he is the same to day , and yesterday , and for ever . This in the Lord 's doing , and it is marvellous in our eyes . A true RELATION of the wonderful Deliverance of Hannah Crump , Daughter of Iohn Crump of Warwick , who was sore afflicted by Witchcraft , for the space of nine months ; with the several means used , and way in which she was relieved . Christian Reader , THis following Relation , is not put forth to reflect upon any sort of People , nor to seek any popular applause from any ; but onely to shew that the Lord's hand is not shortned that he cannot save , or that his ear is heavy that he cannot hear ; but the Iniquities of the sons of men in this day have hindred good things from us , as well as it did in times past ; and that the want of Faith in Gods promises , have made us want those spiritual presences of God by his Spirit ; and to manifest that if we seek him in the way of his Appointments , he will be found of us , as he hath said ; Yea , if we have faith as a grain of mustard seed , great things shall be obtained by Faith in the Promises he hath made , being the onely means he hath appointed ( through Christ ) to draw down the Benefits and Priviledges that belong to his servants by promise . And therefore we having had great experience of the Lords faithfulness in our approaches to the Throne of Grace many a time , have taken liberty to declare in his particular Treatise , two special Appearances of our God in answering our Prayers . The first is that that goeth before ; the second is as followeth . One Iohn Crump of Warwick having a Daughter which was very much afflicted with strange fits , to the amazement of all her Relations , her grieved Father left no meanes unattempted for the Recovery of his afflicted Child , as Physick , and what the wisdom of man would afford him in the place where he lived ; but all proved in vain . Then at last He and one other of his Daughters came up to London , and brought up the afflicted Maid , in order to get Cure ; himself being here before , and having made way to get her into Thomas Hospital in Southwark ; she being come , the day of her reception was appointed , her Father with two of her sisters ( one living in Town ) brought her to the said Hospital : But so it happened that when the Officers came to receive her , she was taken with one of her fits in such a manner that they would not ; but said she was fitter for Bedlam than to come into an Hospital among sick People . Thus her Father being filled with care and sorrow , knew not well what course to take , but was then advised to have her to a man that lived in Winchester Park in Southwark ; which advice he accepted of , and went to the said man with his Daughter ; and after some time of discourse and consideration he ( professing some skill in Astrologie ) told them she was bewitched , and that if he did take her in hand he would have five pound , ye could not promise perfect cure : For ( said he ) if I cannot be strong enough for the Witch , after I have taken the affliction from the Maiden I must bear it my self ; but if I can be strong enough for the Witch , she must bear it , till she dispose of it to some other , for none of her Familiars will bear it . The Father of the Maid having received this Answer , had no encouragement to make use of him . Thus being at last almost without hope of obtaining any help for his distressed Daughter , whose distracted condition was the cause of much trouble and sorrow to all her Relations , beholding her ( if not prevented ) to bite her own flesh , or doing other violence to her self , or such as came to hold her ; also , that if her own father had at any time taken a Bible to read , she would have been gone and not heard nor read her self , but would fall into her raging fits . And now her Father having used all wayes for help , and could find none , like to the poor man that waited for the moving of the waters , so had he waited on outward means , and at last met with the mercy of the same compassionate Iesus as the poor man did : For in the month of Iuly 1662. the Lord drew forth the heart of one of her sisters to desire that we would ●●ep a day in fasting and Prayer in the behalf of her sister , which we were ready to perform , and appointed a day ; at which time appointed we came to the house where this afflicted Maid was , and there we found her in a deplorable condition , which put us upon some consideration of the work before us , calling to mind the Promises of God for our encouragement ; knowing and believing that that God that cannot lie , would be found of them that diligently seek him according , to his Promise , Mat. 18. 19 , 20. Mark. 11. 24. We having Gods Word to confirm our Faith , and nothing but his Glory for our end , and the distressed condition of the Maid , being an object of Pity , seeing her bound with the bonds of Satan , we applied our selves to the Throne of Grace by Prayer : The Maid being laid on a bed , lay a pretty while undisturbed , but at last she rose and was in a very great rage , and unlaced her clothes to her ve-very skin , pulling her headclothes off her head , crying out in a lamentable manner ; in which fit her Father and Sister proved too weak to deal with her , one of us rising from our knees to help hold her ; she finding her self mastered , said , If we would let her alone she would sit down and be quiet : Then we set her down in a Chair , she was no sooner sat , but she said to him that held her she would kick him , and as she spake , did so : Soon after she lay down again , and seemed to sleep between whiles , and after a little time rose again , and as before , pulled open her clothes , struck her father and sister , took up fire from the hearth , clapped it to her sisters arm , burnt it the breadth of a shilling that the skin shriveled off presently ; and thus she remained by fitts most part of the day , sometimes endeavouring to pull down all the Hangings about the Bed and Chimney , breaking the Windows ; at other times making excuses to go down from us , and did so far prevail with her sister , that she was let go down , but was not willing to come up again ; but that she had left a Tobacco-pipe above , which they refused to bring her down , and rather than she would be without it , she came up for it , and so was kept in by shutting of the door : The reason why she set so much by her pipe , was , because she took very much Tobacco . About mid-day as she lay on the bed , being pretty quiet , one asked her how she came into this condition ? she answered , That one time she was sick , and there came a woman to her and brought her an Apple , which she did eat , and ( saith she ) it lieth here still ( pointing to her throat . ) We perceiving by this that she might be bewitched , therefore in our petitions to the Lord made mention of the Witch , and desired he would be pleased to rebuke her power , if any such thing were : but at such times as we spake those words she would taunt at us , and say in an extream rage , What have you to do-with the Witch , cannot you let her alone ? she doth not trouble you , and would labour to disturb us all the wayes she could , so that at the last she was fain to be held down on the Bed by her sisters ; but while they held her down she struck one of us on the face violently , while he was at Prayer by her , insomuch that she made her own arm swell : After this one of us being at Prayer at the beds feet , and she perceiving she could not reach him , spat at him , so that it hung on his hair and breast , very loathsom to behold ; but he continued in Prayer , was not any way moved at it ; and soon after the evening came on , we left her very quiet on the bed , as one that was willing to rest her self after a weary dayes work : And truly the Lord was so pleased to give in an answer after such a maner , that after this day she would take a Bible & read an hour or two together ; and in a small time God clothed our friend Iohn Crump and his daughter Hannah with garments of joy for sorrow , and filled all the hearts of their Relations with praise ; and so she continues in good health unto this day , free from that affliction , which began upon her on the first of November 1661 , and continued till the time aforementioned : for which Mercy we may say with the Prophet , O bless the Lord , for his mercy endureth for ever . And let all the people of England know to whom this may come , that not by our own power , but by the Power of God , in the Name of Iesus , were these two made perfectly whole . We whose names are here under written were eye-witnesses of this great Work of God. Iohn Clayton . Richard Aylmore . Mary Boune , the Maids sister . Ioel Iasut . FINIS . 
A27365	----	Essays about the poor, manufactures, trade, plantations, & immorality and of the excellency and divinity of inward light, demonstrated from the attributes of God and the nature of mans soul, as well as from the testimony of the Holy Scriptures / by John Bellers. Bellers, John, 1654-1725. 1699 Approx. 72 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A27365 Wing B1828 ESTC R19644 12399883 ocm 12399883 61246 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27365) Transcribed from: (Early English Books Online ; image set 61246) Images scanned from microfilm: (Early English books, 1641-1700 ; 270:9) Essays about the poor, manufactures, trade, plantations, & immorality and of the excellency and divinity of inward light, demonstrated from the attributes of God and the nature of mans soul, as well as from the testimony of the Holy Scriptures / by John Bellers. Bellers, John, 1654-1725. [6], 26 p. Printed and sold by T. Sowle ..., London : 1699. Reproduction of original in University of Chicago Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Poor -- Employment -- Great Britain. Spirituality. Great Britain -- Economic conditions -- 17th century. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Jonathan Blaney Sampled and proofread 2005-03 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion ESSAYS About the Poor , Manufactures , Trade , Plantations , & Immorality , And of the EXCELLENCY and DIVINITY OF Inward Light Demonstrated from the Attributes of God , and the Nature of Mans Soul , as well as from the Testimony of the Holy Scriptures . By Iohn Bellers . Psalm 41. 1. Blessed is he that considereth the Poor , the Lord will deliver him in the time of trouble . 2. The Lord will preserve him , and keep him alive , and he shall be blessed upon the Earth ; and thou wilt not deliver him into the Will of his Enemies . 3. The Lord will strengthen him upon the Bed of Languishing : Thou wilt make all his Bed in his Sickness . London , Printed and Sold by T. Sowle , in White-Hart-Court in Gracious-street , and at the Bible in Leaden-Hall-street , 1699. The King in his Speech to both Houses of Parliament , The 9th of December , 1698 said , My Lords and Gentlemen , I Think it would be Happy , if some Effectual Expedient could be found for Imploying the Poor , which might tend to the great Increase of our Manufactures , as well as remove a heavy Burden from the People . I hope also You will employ Your Thoughts about some good Bills for the Advancement of Trade , and for the further Discouraging of Uice and Profaueness . The Lord Chief Iustice Hale , in his Discourse for Imploying the Poor , said , The want of a due Provision for Education and Relief of the Poor , in a way of Industry , is that which fills the Goals with Malefactors , and the Kingdom with Idle Persons that consume the Stock of the Kingdom , without Improving it ; and that will daily increase , even to a Desolation in time . Sir Josiah Child saith , in his Discourse about the Poor , And if a whole Session of Parliament were imployed on this singular Concern , I think ( saith he ) it would be time spent as much to the Glory of God , and Good of this Nation , as in any thing that Noble and worthy Patriots of their Country can be engaged in . Here is strong and pathetick Lines , in behalf of the Poor , by as Powerful a King , as Honoured a Iudge , and as Rich a Merchant , as England ever had . TO THE Lords and Commons IN Parliament Assembled . IT was lamentable and frightful to behold the Tumult of Weavers , that in a late Sessions , attended your Doors , and when the Scarcity of Corn hath pinched the Poor , how fearless have they appeared ( to plunder against all Law ) in many Parts of this Kingdom ? Now if the Needy of but one Trade of a City , shall , through Penury , dare to brave You , that are as the Vitals to move , and Heads to govern the Nation , and that have the Strength of it to support you : How much more dismal would it be to have a poor starved Croud attack single Gentlemen at their own Home , and what Avantage may restless Spirits take to disturb the publick Peace with such Opportunities ? Forreign Wars wastes our Treasure , but Tumults at home are a Convulsion upon our Nerves : And though Fines will Awe Men of Estates , and Corporal Pains Men in Health : But ( if Provision should fail ) what can awe the Misery of Starving , added to their increasing Immoralities , which will increase their Insolence ? To collect the Laws about the Poor , into one Act , will make them much the better understood , and it would be of great Service , if all our Laws , upon each Subject they Treat of , were so collected . And to Incorporate Counties , Citys , and Towns , to erect Hospitals and Work-houses , for imploying the able , and providing for the impotent Poor , will be a good Addition to the present Laws already made , if they will undertake it . But considering that the late regulating of our Coin , increased the Difficulties of doing it , and that a suitable Provision for our Poor will not be of less Consequence to the Nation ; and that many of the publick Hospitals hitherto raised , have more regarded the well Governing , and providing for a few Impotent , than the profitable imploying of the able Poor . Therefore , with Submission , I humbly pray , that you will please , by Bill or Clause , in some Bill , to incorporate any Persons ( as well as Cities and Parishes ) that will raise a Stock for the imploying of poor People ; if it invite no Vndertakers , the Act can do no Hurt , and if it succeed , it may produce ( by the following , or some other Expedient ) useful Experiments that more publick Corporations may learn by , at others Costs . John Bellers . To the Intelligent and Thinking Reader . WItty Men , who think but once upon a Subject , are able to make a Jest upon it ; but Wise Men think twice , that will give a right Judgment upon things : And these last are the Readers I address my self unto , who have Temper to receive a good Proposition , and Sense to disprove a bad or weak one , by Proposing a better : For that Physician that can advise nothing in a desparate Disease ( as the Condition of many of the Poor are now to England ) but contradict others , will have no great Cure to boast of . What I have said of Trade , is rather to Anatomize , and look into the Nature of it , than to find out the most Profitables , whilst I think Land is the Foundation , and regular Labour is the great Raiser of Riches to a Nation , and that Trade is the distributer of it , when it is raised : I would also persuade to Mercy and Vertue , as what Crowns the Industry of any Country . There are some too apt to reproach Vertue with ill Names , and under that disguise , represent the most Industrious as the more dangerous ; tho' Immorallity in the Professors of any Religion makes them the greatest Enemies and Ruin of that Religion which they profess : Whilst the Industry of the Subject , as it makes their Riches the greater Support , so is it the best Security to the Government ( tho' they are divided into many different Opinions of Religion ) it being the Proud and Needy that are the most restless , and the Idle that are most at leisure to be Mutinous . Some may think me too short in Expression , I desire such , if they are at leisure , to read this Tract twice , and it will be then more intelligible unto them , and if they have not time for that , I conceive they would not have read a larger Comment half through . And though short Sentences are most liable to be mistaken , yet they are best to be remembred : And if I can strike them Sparks , from whence others may set up bigger Lights , for the good of Mankind , I shall not think my time Ill bestowed . My brevity may make me seem too positive , with some , but I doing of it to prevent being tedious , and desiring no more Credit than as I demonstrate what I writ , I hope my Reader ( for my good Intention ) will excuse me in that seeming fault . I will not answer for the exactness of my Computations , whether there is six , seven or eight Millions of People ( several ingenuous Political Arithmeticians differing in that point ) or whether we spend 50 or 70 Millions a Year ; a Million or two breaking no square in my Propositions , they being more to shew the greatness of the Loss , by our neglect of the Poor , and the greatness of the Profit they are able to raise , rather than the exactness of either ; which , I think , my Reasons in them Computations fully proves . Iohn Bellers . The CONTENTS . 1. SEveral Quotations . 2. To the Lords and Commons in Parliament assembled . 3. To the intelligent and thinking Reader . 4. A Scheme , by which the Poors wants will be best supplied . 5. Essay , to shew , that 500 Labourers are capable of earning 3000l . a Year more than will keep them . 6. Essay , to shew how 500 Thousand Poor are capable to add 43 Millions value to the Nation . 7. The Increase of Regular Labouring People is the Kingdom 's greatest Treasure , Strength and Honour . 8. Of Manufactures . 9. The uncertainty of Fashions doth increase necessitious Poor . 10. Of Traders . 11. Of Foreign Trade . 12. Of Money . 13. A word to the Rich. 14. Essay for abating Immorallities . 15. Against Punishing of Theft with Death . 16. The Excellency and Divinity of Inward Light demonstrated . 17. Of Christian Vertue . 18. Of Divine Worship . 19. A Cloud of Witnesses out of the Holy Scriptures to an inward Guide . ESSAYS About the POOR , &c. IT is affecting to consider that the Bodies of many poor , which might and should be Temples for the Holy Ghost to dwell in , are the Receptacles so much of Vice and Vermine . To love God with all our Strength , and our Neighbour as our selves , is the Substance and Perfection of the Law and Gospel : But as he that neglects Virtue , loves not God ; so he that , when Power and Opportunity is put into his Hands , will not endeavour to relieve his fellow Creatures from their present Miseries , will want a great Article in his Pasport , to recommend him to future Happiness . That the Poor want to be better managed than they are ▪ is plain , to every one that hath Sence or Charity , whilst their Way of living is not much less Loss to the Nation , than our Wars , one being perpetual , and the other but accidental ; also the ill Morals and Miseries of the Poor , are scandalous to our Religion to the last Degree , Charity and Virtue being the greatest Ornaments and Excellencies of Christianity . Now , in Order to cure these great Maladies , I propose three Things to be considered . First , Whether the Poor will be best employed by a publick Stock , or by particular Undertakers , with their own Stocks ? Secondly , Whether imploying them upon one Sort of Manufacture , or all Sorts , with the Addition of Husbandry , is best ? Thirdly , Whether the Poor will be best managed in Societies , or scattered each at their own Homes ? To which offer the following Observations . To the first , That publick Stocks have generally been eat up , and will be so , and the Poor are worse imployed by them , Experience hath hitherto shewed us , and that therefore private Stocks are better than publick ones , for imploying the Poor , as being better husbanded , whilst the Interest of the Undertakers will oblige them to more Care in managing the Stock , and imploying the Poor ; and besides , constant Overseers will be much more capable for the Imployment , than Annual ones . But Sick , Cripples , and other disabled Poor , as they are fittest tobe kept at a publick Charge ; so consequently under the publick Care , which will leave the more Room for publick Charities to such . To the second , The more Variety of Manufactures the Poor are imploy'd in , the more Conveniencies they will raise for themselves , and they will the less Clog the Market , than if imployed in one Manufacture only : But if they are imployed in Husbandry also , that they may raise themselves Food , they will then want nothing ; for two Men are able to raise Food and Clothing for four Men's Subsistence : Whereas to increase our Manufactures , and not our Food , will lessen the Misery of the present Poor , but by spreading of it among all the People of the Kingdom : Which is like an unskilful Physician that removes the Gout from the Foot , only by repelling of it upon the Vitals , which often infects the whole Body . It puts more People to Table , it 's true , but it puts no more Food upon it ; where they all suffer , as they do at Sea ( when Provision falls short ) by setting five Men to four Mens Allowance . To the third , I say , Societies affords the best Government , and also most Conveniencies , with less Charge ; and the Poor have very ill Qualities , and are as ill Tutors , as well as evil Examples to their Children , and therefore it 's of absolute Necessity their Children should have better Instructors , and a more industrious Education than their Parents will give them ; the Happiness of the next Age much depending upon the good Education of the Children of this . And for Infants , sick and superannuated People , if they were put into Nurseries and Hospitals ; the fewer Nurses , Surgeons , and Physicians will serve them , than if kept any where else , and they will be cheaper and better provided for , than in little nasty Hovils at Home , which are too often the Seeds of Infection . And as Communities and Hospitals , will have most Conveniences at least Charge , so they will breed up the best Surgeons and Physicians , where their Experience in one Year , will be more than in seven Years without it ; which , as it will be greatly to the Comfort of the poor : So of no less Advantage and Comfort to the Gentry of the Country , who will then know where to have able Physicians and Surgeons , upon extraordinary Occasions ( which in many Countries , now , is not easie to be found ) the lame Hospitals in London being the best Schools for Surgeons in the Nation . Prov. 29. v. 4. The Righteous considereth the Cause of the Poor , but the Wicked regardeth not to know it . 31. v. 9. Open thy Mouth , judge righteously , and plead the Cause of the Poor and Needy . How the Poors Wants will be best answered , and the Nations Strength and Riches increased . THE Evils and Wants that attends the poor of England are of four Sorts . First , The Parents give their Children an evil Education . Secondly , They want constant Imployment for themselves and their Children . Thirdly , They want constant Vent for what they do raise or make . Fourthly , They want sufficient Food to feed them for their Labour . The Scheme I offer , as Relief for these four great wants , is , by Colleges of Industry ( which I presented the Parliament with two Years ago ) in which are collected all sorts of Tradesmen and Husbandmen ( in a due Proportion to the Occasion there may be for each Trade among them ) upon so much Land , that with their Labour upon it , will raise them Materials needful for their Subsistence , which I reckon is about three Acres to a Head : And that this Plaster will fully cure these four Sores , I demonstrate . First , That in such Collections of People , there may be all Conveniences for Instruction and Oversight , both in Virtue and Industry . Secondly , They cannot there want Work any Time of the Year , they having all the Conveniencies of Life to raise for themselves and their Founders . Thirdly , They cannot there want Vent for what they raise more than they spend , because the Founders will gladly receive it , it being all profit to them . Fourthly , And as a proportionable part of them are imployed upon the Land in Husbandry , they will raise Food sufficient for the whole Society . I do not propose forming all the Mechanicks of England , that live well otherwise , into Colleges , but such poor who are thrown into Want by an idle Education ; or such as being supernumery in the Trade they were bred in , who are now accounted burthensome , for them to be gathered and formed into little Bodies , and several Classes of needful Imployments ▪ as if going to plant a new Country , which would be as gaining several new Provinces to the Kingdom ; and then those little Colonies will live as well as the rest of the Nation doth , without taking the Bread out of other peoples Mouths , because they raise their own Food , and other Subsistence . Such Colledges and Colonies will be an excellent Expedient to people the Northern Countries , and the waste Lands of the Kingdom ; and greatly increase the Value of the Lands of the Nobility and Gentry of England . Interest will incourage the Undertakers to settle People where Land ( which is the Foundation of Living ) may be had cheap , and all Manufactures , as well as Husbandry , being settled there , may make such Places as Populous , and the Land as Valuable , as the Southern Counties are ; and will prevent the loss of Thousands of People , that by going to London drop there , now , as untimely Fruit ; this City being one tenth of the People of England , it is too numerous in Proportion to the rest of the Kingdom ; for what it hath more than its Proportion , they must live either by sharping or begging , or starve ; because the Nation can maintain but a Number of Tradesmen and Gentry , in proportion to the Number of Labourers that are in the Nation , to work for them . Now as standing Forces are in a Field , where Troops broken in Battle , can retire to , and Rally : So would Colledges and Colonies of Industry be unto broken Tradesmen , and ruined Manufacturers to go into , until they can see a better way to live . Essay , to shew , That 500 Labourers , Regularly Imploy'd , are Capable of Earning 3000 l. a Year more than will keep them . IT is a certain Demonstration of the Illness of the Method the People are imploy'd in , if they cannot live by it ; nothing being more plain , than that Men in proper Labour and Imployment are capable of Earning more than a Living ; or else Mankind had been extinguished in the first Age of the World ; and it would be impossible now , for any Shop-keeper or Merchant , to live in the Nation , or Children be bred up , Land improved , Buildings raised , and Shiping and Trade increased ; if some Mechanicks and Husbandmen ( that are in a due Proportion to each other ) did not maintain the one , and increase the other , as well as maintain themselves . By Computation , there is not above two thirds of the People of Families of England , that do raise all necessaries for themselves , and the rest of the People by their Labour ; and if the one third , which are not Labourers , did not spend more than the two thirds which are Labourers , one half of the People or Families Labouring could supply all the Nation . Now considering that all the Poor may be Labourers , and as is before observed , that half of them : are capable of raising Necessaries for all the rest to live equal to themselves , or as well as other Mechanicks and Labourers of the Kingdom do live : And supposing that the Nation in general spends the value of 10 l. a Head Yearly in Victuals , Clothes , and other Necessaries ; by which every one's Years Work , that doth Labour must be worth 20 l. to keep himself , and one more . Then accounting of 500 Labourers , that 250 of them earning 20 l. a Year each ; the whole comes to 5000 l. Out of which deducting for the Rent of 1500 Acres of Land ( which is 3 Acres to a Head ) for them to dwell upon , at 10 s. an Acre a Year , in all is 750 Pound . Interest of 5000 l. Stock for the Land and Manufacturers is 250 l. a Year . Allowing for Officers , Sick , Lame , and Infants Yearly 1000 l. Which , in the whole , comes to be deducted Yearly 2000 l. And there remains Profit for the Founders , besides Rent for their Land , and Interest for their Stock 3000 l. a Year . Object . But some will say by my Computation , A Labourer must earn 16 d. a day , whereas many cannot now earn above 6 d. or 8 d. a day , with the greatest Toil. Answ. It is so , but then the Shop-keeper or Jobber often gets the other 8 d. or 10 d. for it commonly stands the User in double the Prince the Maker had . And with many Commodities the Market is over-stocked , ( and what is the best Dinner worth to a full Stomack ? ) which is the great Unhappiness of many of our Mechanicks , that they make Commodities , when no Body wants them . And then they pine or starve , whilst they are waiting for a Customer that will give Bread for their Manufactures ( or Money to buy Bread ) whereas the same Labour in Husbandry they used in making them Manufactures , would have raised much more Food than the Money they get for their Manufactures will buy them . Tho' I compute that 500 Labourers can Earn 3000 l. a Year , more than will keep them , at the Rate the Poor of England now live ; yet as less Profit may sufficiently incourage the Founders , so they may allow the Labourers either to work the fewer Hours in the Day , or else give them better Wages than they generally have now , and the Founders get enough by them nevertheless . Essay , to shew how 500 Thousand Poor are capable to add 43 Millions value to the Nation . ACcording to the Computation of 500 People earning 3000 l. a Year more than will keep them ; and supposing there is 500 Thousand Poor in the Kingdom , which want Imployment ( which is but 10 Thousand in a Country ) they are able to earn One Million and a half Yearly more than will keep them , and they will manage One Million and a half of Acres of Land ; which , considering how much Land we have in the Kingdom now , not worth 12 d. an Acre , in the North , &c. and that People settling upon it , would make it worth 10 s. an Acre a Year , which would advance that Land to 675 Thousand Pounds a Year , which is now not worth above 75 Thousand Pounds a Year , which added to the one Million and half , the Poor can earn Yearly more than they spend , makes the whole Yearly Profit to the Kingdom 2 Millions 175 Thousand Pounds , with Pleasure , Safety , and Honour to the Undertakers , and unspeakable Comfort to the Poor ; where may also be had reputable Posts , and comfortable Livings for many decay'd Families ( the Miserablest of Poor ) that now pine in distress . Which Annual Profit , computed at 20 Years Purchase , it adds 43 Millions and a half , Sterling , to the Stock and Value of the Kingdom , and but upon one sixth part of the Waste Land of England neither , according to the Computation of the Author of Ways and Means , who reckons there is 10 Millions of Acres of Waste Land in the Kingdom . Upon which Waste Land we might keep , if we had them , two Millions and a half of People more than we have , and by them add 200 Millions Sterling , to the value of the Kingdom : From whence may be seen that under the favour of God ; That , The Increase of Regular Labouring People is the Kingdom 's greatest Treasure , Strength and Honour . 1. LAnd , Cattel , Houses , Goods and Money are but the Carcas of Riches , they are dead without People ; Men being the Life and Soul of them . Double our Labouring People , and we shall be capable of having double the Noblemen and Gentlemen that we have ; or their Estates will be worth double what they are now : But if it were possible to increase our Houses and Treasure ( and not our People ) in such Excess , that the poorest Man in the Kingdom were worth a Million of Money : There must be as many of those rich Men Hewers of Wood , and Drawers of Water , Plowmen and Threshers , as we have of such Labourers now in the Kingdom , or else we should be under Midas's Golden Curse , Starve for want of Bread , tho' had our Hands fill'd with Gold. To say Foreigners would supply us for Money : Yes , but it is their Labouring People must do it ; who also being subjects to Foreign Princes , may take their turn to come and Plunder , as well as Feed us . 2. There are no increasing of rich Men , but as poor Labourers increase with them ; where there is no Servants , there can be no Masters : It 's Labouring People must improve our Land , raise us plenty of Food , Clothing , and other Necessaries , and by what they raise , increase our Trade at home and abroad ; acquire us Riches by raising more than we spend , for the Increase of Posterity , and the Support of the Government . Prov. 14. 28. In the multitude of People is the King's Honour : But in the want of the People is the Destruction of the Prince . Of Manufactures . Imploying the Poor upon any one Manufacture constantly , will run out the Stock they are imploy'd with . SUpposing that we have 100 Thousand Weavers in the Kingdom , and that 50 Thousand of them constantly imploy'd are sufficient to supply our own People and Foreign Markets . The consequence of raising a stock to imploy these 50 Thousand Supernumery Weavers , in Weaving ; will be , that it will raise double the Clothing we have or want , and then half of it must lye Dead and Spoil , or else we must sell it at half the Vallue and Cost , to incourage People to wear double the quantity of Clothes they used to do ; either way brings ruin to the Stock , if there is no vent , the whole Stock is lost , and if sell it at half Price , then half the Stock is lost at the first Sale , and so it will grow less and less every return of the Stock , untill it 's all gone . And what may be said of one Trade , being over Stocked , may be said of all Manufactures ; tho' the more variety the Poor are imploy'd in , they will Subsist the better or longer ; but yet without a due proportion of Land and Husbandry or Fishery , they , our Supernumery Mechanicks , will be but Miserable for want of Food sufficient for their Subsistence . Prov. 13. v. 23. Much food is in the Tillage of the Poor . The uncertainty of Fashions doth increase Necessitous Poor . IT hath two great Mischiefs in it . 1 st . the Journey-men are Miserable in Winter for want of Work , the Mercers and Master Weavers not daring to lay out their Stocks to keep the Journey-men imploy'd , before the Spring comes and they know what the Fashion will then be . 2 dly . In the Spring the Journeymen are not sufficient , but the Master Weavers must draw in many Prentices , that they may supply the Trade of the Kingdom in a quarter or half a Year , which Robs the Plow of Hands , drains the Country of Labouers , and in great part Stocks the City with Beggars , and starves some in Winter that are ashamed to Beg. Of Trade . WIthout we increase our Husbandry ( by improving our Land ) we cannot increase our Manufactures , by which we should increase our Trade . Our Woollen Manufactures we cannot increase except we increase our Sheep , because we have no Wool now to spare , Witness the late Glostershire Clothiers complaint to the Parliament against the Woolcombers . Therefore Foreign Manufactures is the most proffitable Labour , we can imploy our present Idle Poor upon , excepting Husbandry and the Fishery : for whatever home Manufactures we imploy them upon , we do but take that work from some other Labouers in the Nation that will want it . And so we may Transfer the present Trade from one City or County to another , or from Cloth to Searges or Stuffs , by which we shall sometimes ruin the Poor of one Country and sometimes the Poor of another , and for which our Legislators must expect that , the losers will alwayes be complaining , as the Button-makers did against Cloth-Buttons . Foreign Manufactures we can best raise by increasing our Husbandry and Fishery , for the cheapest Workmen will always have the greatest Trade , whilst dear Bread will make dear Manufactures , and ruin Trade , for whatever Strangers can supply us withal Cheaper than we can supply our selves , to be sure they will much easier supplant us with them Manufactures in any Foreign Market . Of Traders . MErchants and Tradesmen are to a Nation as Stewards , Bayliffs and Butlers are to great Families ; they Supply Counties and Countries with what they want , from other places , and distribute them conveniences , which Labouring People raise ; their profit in Trade , being their Wages for their trouble . And as a Nation without Government , immediately falls into confusion , so Labour will not be regular where there is none to direct and manage the Workmen , and Industry will fail where there is no prospect of attaining a better State by it . But as Traders are useful in distributing , it 's only the Labour of the Poor that increaseth the Riches of a Nation , and tho' there cannot be too many Labourers in a Nation , if their Imployments are in a due Proportion ; Yet there may be too many Traders in a Country for the number of Labourers , and then some must fall for want of Trade to support them , from whence they become sharping or distrest not being used to work , and the Nation the Poorer by the loss of their Labour . Traders may grow Rich , whilst a Nation grows Poor through Extravagancy , for when the Dealers may get 20 Thousand Pound by Claret , the Nation pays and spends 100 Thousand Pound for it , and no Body grows Rich by Drinking it , whatever the Seller doth . The difference in Trading ( as the Dutch mostly do ) as Carriers between Foreign Nations , and a home Trade is , that what our Traders get in the first , it 's from Strangers , but what they get in the latter , it 's by our own People , and in both as they are useful Ministers and Officers of Trade , the profit in their Imployments is their Sallary . Of Foreign Trade . As Foreign Trade should be , either for the Publick profit or conveniency , so what Trade we carry on between Foreign Countries , can only be reckon'd profitable to us ; whilst what Trade we drive between our selves and Strangers , is rather to help us to them things our own Country or Plantations cannot , which are either Useful , Ornamental , or Delightful ; but a Voluptuous Age may easily fall into Excess , with dress and pleasure , by the two last , whilst nothing can be strictly said to inrich a Nation , but what increaseth its People , and with them , Supplies it with things that are lasting and necessary , more than they Spend. But how much of the Silks , Oyls , Pickles , Fruits and Wine , we receive from Turky , Italy , Spain , and France , ( and not exported again ) as repasts to our Tables , and Ornaments to our Clothes , and Furniture are an Equivalent and of equal use to us , which the more lasting and needful Clothes and Provision we send out for them would be , may be some question . Supposing we send 400 Thousand Pound a Year of English Manufactures to them 4 Countrys , and by the returns , the Merchants and Retailers may get 30 per Cent. which makes 520 Thousand Pounds value Imported , to be spent in England : Now , Quere , whether this 400 Thousand Pounds first sent out , is not rather the Nations expence , than the 120 Thousand Pounds the Traders get , may be supposed to add to the Nations Stock ? and another Question is , what of it is Prudently spent with comfort , and how much is extravagantly wasted , to the ruin of the Bodies and Estates of the Spenders ? If we send 100 Thousand pound of Manufactures to Holland and Germany , we have commonly some useful Manufactures for them ; however , if we did imploy our own Idle Poor , upon them things , it 's possible they would be able to raise most of them Foreign Goods that we want . But then our Woolen Manufactures that supply them Countrys , would complain of such new Manufactures ; as some Lancashire Men lately Petitioned the Parliament , that Flanders Lace should be allowed to come into England , that thereby they might have better vent for their Cloth in Flanders . And thus , whilst our Manufactures are disproportion'd to our Husbandmen , we are , and shall be like Limbs out of Joint , always complaining , lay us which way you will. For which reason several Laws , made for incouraging of Trade , doth but raise an intestine War among our Mechanicks ; because the advantage of one Trade is often the ruin of another : Whereas , increase our Husbandmen and Fishermen , which will lessen our Manufactures , and make Food plenty , and a quick Market for Goods , and give the greatest Ease to our Mechanicks Complaints . Now , Supposing the 500 Thousand Pounds worth of Manufactures and Provision sent to Turky , Italy , Spain , France and Holland , were to have been used by our own People at home , where we have enough and may have more to vend them , ( whilst the want of them hinders Thousands in England from Marrying ) And if these People were imploy'd in a due Proportion to our wants , in Tilling our Land , Building Houses , Breeding Cattle , catching Fish , and making of needful Manufactures , which are lasting Riches that increaseth the Nations Stock , they would add then a half Million Sterling Yearly to the Value of the Kingdom ; whilst ( as in Page . 6. ) a Man in a Years time , that spends 10 l. is able to raise what 's worth 20 Pound . Quere ; Whether we do not Depopulate our Country , by Pineing many at home for want of them Manufacturers , and especially Food , which we send abroad , to supply the Pride and Luxury of others by the returns ? Amos 8. v. 4. Hear this O ye that Swallow up the needy : even to make the Poor of the Land to fail . Land and Labour are the Foundation of Riches , and the fewer Idle hands we have , the faster we increase in value ; and spending less than we raise , is a much greater certainty of growing Rich , than any computation that can be made from our Exportation and Importation , whilst 120 Thousand Pound Imported to be spent at home for 100 Thousand Pound sent out , leaves the Publick never the Richer at the Years end . Of Mony. LAnd , Stock upon it , Buildings , Manufactures , and Mony , are the Body of our Riches ; and of all these , Mony is of least use , until it 's parted with ; Land and Live Stock increase by keeping , Buildings and Manufactures are useful whilst kept , but Mony neither increaseth , nor is useful , but when it 's parted with , and as Mony is unprofitable to a private Person but as he disposeth of it , for somthing more valuable , so what Mony is more than of absolute necessity for a home Trade , is dead Stock to a Kingdom or Nation , and brings no profit to that Country it 's kept in ; but as it is Transported in Trade , as well as imported , for as Mony increaseth in quantity , it decreaseth in Value in a Country , except the People and Stock increase in proportion to the Mony. Mony hath two Qualities , it is a Pledge for what it is given for , and it 's the Measure and Scales by which we Measure and Value all other things , it being portable and durable , and yet it hath altered far more in Value to all things than other things have among themselves , when there was but the one 20th part of the Mony in England , to what there is now ; As good a Sheep was sold then for one Shilling , as will now cost 20 Shillings ; and when there will be 20 times more Mony in England than there is now , that Sheep which is now worth but one Guinea , will then be worth 20 Guineas , except the People increase in Number and Stock ; for as we are now about 7 Millions of People , and 14 Millions of Mony , which is 40 Shillings for each Head in the Kingdom , so it may be reasonably Reckoned , that if we increase in Mony , to have 4 Pound a Head ; all things will double in price , and so in proportion ; and if we increase in Mony , to have 8 Pound a Head , things will be 4 times the Price they are , yet a Sheep ; and a Cow , and a Man's days Work , were always in Value in the same proportion as they are now , as the same Number of Days work of a Man would pay for a Sheep or a Cow , 300 Years ago as will now , and the same Labour will Plow an Acre of Land now as would then . Query , If we were as Populous , and Mony were as little used , and Provision as plentiful with us as it is in the East-Indies : Whether it would be possible for them Indians , to supplant us in Manufactures as they do now ? Of English Plantations . THE English Plantations being ours , should be us ; and the more , considering the many Advantages they bring us , whilst the dividing of Countries in interest , may be a preface to their future Troubles , English Men under the English Government are ( and should be accounted ) in the interest of England in any part of the World ; the Romans were so sensible of this , that they infranchised whole Cities and Provinces of Strangers , as best to secure their Dominion and Peace . The English Plantations , greatly add to the English Territories , and increase her Subjects , and inlarge her Trade , that their Land adds to our Territories is indisputable , and if we consider that many who would have lived without Servants and have dyed without Posterity , if they had staid in England , have got both in America , and also that all the Negroes and Indians under them are Subjects to the Crown of England , who greatly improve our Trade , by supplying of it with Furs , Fish , Oyl , Tobacco , Sugar , Indigo , Cotten , &c. ( as well as by taking off our Supernumerary Manufactures ) by which Commodities the English in America add double to the revenues of the English Crown , of what they would have done , if they had never gone there . In short , if our Plantations were as Populous and as Large as China , England would be the Richer by their Trade and Stronger by their Interest , whilst English Blood would so Unite us as to make their Strength ours and our Enemies theirs , ( except we make our selves their Enemies ) and the more numerous their Shiping is , they will put England to the less charge to protect them , as well as that they will be the more able to assist us , if we shall want their help . A Word to the Rich. THere is one thing I would observe to allay the uneasiness some are under in their present Circumstances , and to stir them and others , to a consideration of the great Stewardship they are in and must give an account of , whilst they possess manifold more , than there is in Proportion for the Body of the Nation . Supposing there is 7 Millions of People in England , and that there is 14 Millions of Money , which is but 40 s. a Head in Money , for every one that is in the Nation . — 02.00.00 Reckoning there is 10 Millions and a half of Pounds Sterling a Year in England , in Land and Houses , and that is 30 s. a Year for each Head ; which , at 20 Years Purchase , comes to 30 l. — 30.00.00 Accounting that the Stock of Cattle , Manufactures , and other Goods and Materials are worth 5 times the Rent of the Land and Houses , and that comes to 7 l. 10 s. a Head value in Cattle and Goods . — 07.10.00 Which makes in the whole 39 l. 10 s. Estate for every — Head in the Kingdom . 39.10.00 Now whatever any enjoys more than 40 l. for every Head in his Family , whether by descent from his Ancestors , or by his own Industry , as it is more particularly the Bounty of Heaven , so the less reason to complain of want , when it 's so much above a level : And so much as Men by the greatness of their Estates are excused from Labour to earn their Bread , so much are they the greater Stewards by their Leisure , Opportunity and Interest , to direct the Poor in their Labour , and to Influence and Instruct them to Vertue ( and not to give away their Estates to them ) according to which computation , he that is worth Ten Thousand Pound hath the Estate and Tools which doth imploy 250 Persons . Which as there is so many Persons in the Nation some where or other , that have a dependence upon such a Stock , it may concern every Master of such an Estate , to consider how far he shall be answerable for the Stewardship of it , and for the present Comfort and future Happiness of all such Dependents , he in a degree Ruleth over : For as Prov. 22. v. 7. The Rich ruleth over the Poor , and the Borrower is Servant to the Lender . Essay for abating Immoralities . IF we improve our Land , multiply our People , increase our Treasure , and have all the Rules ( of Pollicy ) for Government and of Trade in the greatest Perfection , that we could live with half the Labour we do , and might seem invincible in Strength , and abound with Plenty and Grandeur ; If Virtue be not encouraged , and Vice suppressed , it will make us but the more open Enemies to Heaven , and bring us the Nearer Step to Ruin ; for as the Plains of Sodom were the richest Land of the Country , so it the sooner ripened their Pride , Idleness and Lust that destroyed them . Except the Lord keep the City , the Watchmen watch in vain , and how can we expect God will be our Keeper , if we , through Rebellion , will run from , and not belong to him ? What Principles are most acceptable with God , is disputable among Men , but Profaneness and Debauchery all Mankind agree is disallowed by him : Now , whatever is agreed universally among Men , to be the most certainest Way to Hell , should be first hedged up by our Legislators . Less than Parliament Authority will not do it ( King David of old said , the Sons of Zerviah were too hard for him ) And if it were enacted , that profane Swearing should disable a Man for any Place of Profit or Trust ( tho but for six or twelve Months ) in Church or State , as much as not swearing at all doth a Quaker ; then there will be as little profane swearing among our Officers and Magistrates , as there is now of Quakerism , and when they are reformed , they will , with greater Zeal , take care to reform the common People . And if Immorality shall be made a Bar to Preferment , then many , that now will not forbear one Vice to gain Heaven , will hide a whole Herd of them from publick View , to get or preserve a good Office on Earth . For tho none but God can cleanse the Heart , yet it will be our Government 's Honour to prevent the Influences that evil Examples gives , and to suppress Vice from publick Scandal . It is mournful to think what good Estates , fine Parts , and Time is wasted in Gaming and Plays , which are some of the greatest Incentives to Immoralities in the Nation , where Fraud , Luxury , and Obsenity is introduced and insinuated with the greatest Art that Musick , Poetry , Dress , Wit , and Air can give it : Whilst it hath been the great Labour of the Prophets , Christ and his Ministers in all Ages of the World , to the spending of their Strength and Life it self , to draw Men from Worldly Vanities . If any think themselves in danger , by such a Law as shall inforce a Test of Vertue , I would say , that next to the Love of God , and of Vertue , Interest and Rewards are the best Preventions of Vice ; and when Vice is less fashionable , it will be less affecting than it is ; and the fewer Evil Examples is seen , they will be under the fewer Temptations ; and if they can be cured , the Advantage will be unexpressible , the Souls safety being of Infinite consequence ; and Vertue preserves the Body from many Malignant Invasions , and the Estate whole to many Generations , and the Credit strong , as being fit for any Trust. Whereas he that for Pleasure and Intemperance will forfeit his Interest with God , lies under a suspicion he will betray his Trust with Men for less , when there is a Market for it : And what Secrets is that Man's Breast fit for , which Wine or Lude Women have the Command of ? Or what good Counsel can he give to others , who will not refrain from a vain Oath , to save or gain a Profitable Place to himself . Now for such who will not be Reformed , neither by the Laws of God , nor by the Laws of Men , the Laws of Nature will conquer them ; for Vicious Distempers will shorten the Days of some , and Extravagancies will expel others out of their Ancestors Estates , whilst Vertue and Industry will introduce new Purchasers into them . And I wish such Purchasers , by a Prudent Education , would secure Vertue , as well as an Estate , to their Posterity ; and then Debauchery would soon be extinguished out of the World , by it s not having Riches to support , nor Countenance it : For 't is an old Maxim , Sine Cecere 〈◊〉 Baccho friget Venus . Prov. 14 v. 34. Righteousness exalteth a Nation : But Sin is a Reproach to any People . 28. 2. For the Transgression of a Land , many are the Princes thereof ; but by a Man ( or Men ) of Understanding and Knowledge , the State thereof shall be prolonged . Some Reasons against puting of Fellons to Death . I Having made some Essay to supply the Wants , and abate the Profaneness of the Age ; I would say something of Fellons , ( most of whom rise from them two Miserable Fountains ) and of the stain their untimely Death is to Religion , and of the loss it is unto the Kingdom . There are several sorts of Distractions , which all Men pities , and takes care of preserving from doing themselves or others harm ; but Pellons are some of the worst sort of mad Men , whom Charity therefore would oblige us to take some care to prevent their mischievous way of Living , and deplorable Deaths . The Idle and Profane Education of some , and the Necessities of others , brings Habits almost invincible ; for such to conquer of themselves , without the State , take them into their prudent management : But to put them into Bridewell or Newgate for a Month or two , and then turn them loose at their own Discressions ( who have none ) no more reclaims them , than baiting a Horse well with Provender makes him less able to Travel ; they learn but more Skill in their Trade , under the Tutors they meet with there . The Scriptures saith , Watch ; for the Devil your Adversary goes about like a roaring Lion , seeking which of you be may devour . What Consideration and Compassion then should be had of those unthinking , unwatchful People , whose Pride , Lust , or Necessities , with the Devils incitements of them , is their sole Guide ? If a Man had a Child , or near Relation , that should fall into a capital Crime , he would use all his interest to preserve his Life , how much soever he abhor'd his Fact , in hopes he might live to grow better , especially if he could have such a power of Confinement upon him , as might prevent his acting such Enormities for the future . And this Child , and near Relation , is every one to the Publick , whilst the cutting off by untimely Death of one able Man , may be reckoned 200 Pound loss out of the value of the Kingdom ; for besides their Persons , they are commonly prevented of the Posterity which they might have , ( which is loss to all Generations ) and if but one in a Succession , they may be valued at 10 l. a Year , which , at 20 Years Purchase , is 200 Hundred Pound . How sincerely can we say the Lord's Prayer , Forgive us our Trespasses , as we forgive them which Trespass against us ; when for the loss , possible of less than 20 Shillings , we Prosecute a Man to Death ? Would it not be more natural and agreeable with our Prayers to God , to have Compassion on our deluded Fellow Creatures ? We are but Men whom they offend , but God is Infinitely above us , whom we have offended . And therefore , as we should , by a timely and industrious Education , have the greater care to prevent such Enormities , it would also very well agree with our State before God , when any fall into such Crimes compassionately to keep them from further Mischiefs , and save such to Repentance , rather than to destroy them by sudden Death . Mat. 18. 33. Shouldst not thou also have had Compassion on thy fellow Servant , even as I had pity on thee ? The Life of a Man is of greater value with God than many Pounds , and ought to be so with Men : For , tho he that spills Man's Blood , by Man was his Blood to be spilt ; yet the Thief was to restore but four or five fold , by the Ancient Law of God. To make no difference between the Punishment of Theft and Murder , seem a great deficiency in our present Law , and often times must melt the Heart of a Compassionate Judge , to hear their Shreiks and Cries , when he ( as the Mouth of the Law ) pronounceth the Sentence of Death upon such forlorn Creatures . The Goals wants regulating : For whilst the Keepers are allowed to sell strong Liquors , it provokes their Prisoners to great Expence , and they often live high , to be the more in the Goalers favour ; a Lord sometimes , for cost and variety , may Dine at some of their Tables : Which hath two Evil Consequences . First , It forceth their Companions abroard to rob more frequent to keep the Prisoners so high in Goal , to keep themselves from being discovered . Secondly , It keeps the Prisoners Blood always boiling , and their Brains hot , and without Sense of their Unhappiness in this World , they live so voluptuous , and without sense of the other World , because they are so strongly diverted from thinking of it . Also the Licencing too many Ale-houses gives Thieves the more cover ; which , with ill Women , &c. makes their necessities the more pressing . Now upon the whole , there is reason to believe , that few of them are so incourageable , but that restraint by Confinement with suitable Imployment , and Marriage , or Exportations to our Plantations , in time would alter their evil habits , to a more honest one ; which , as it would save their Bodies and Posterities to the Common-Wealth , it might be a means to save their Souls from Eternal Ruin. To this Discourse of Charity , Industry , Vertue and Mercy ; I will add a few Lines of that Religious Guide and Power , by which good Actions may be performed . The Excellency and Divinity of inward Light , demonstrated from the Attributes of God , and the Nature of Man's Soul : As well as from the Testimony of the holy Scriptures . Of God. 1 st . GOD is from Eternity to Eternity , without Beginning of Time , or End of Life . 2 dly . He is infinite and omnipresent , whose Being is every where and boundless . 3 dly . He is omnipotent in Power , being able to do all things . 4 thly . He is omniscient , and therefore he knows the least and privatest Thoughts , as well as the greatest and most publick Actions . 5 thly . His Being is invisible , immaterial Life and Spirit , Light and Glory , and therefore he is not to be apprehended by any visible Creatures , tho all things were created and are upheld by him , and do declare of his great Power and Wisdom ; to whom we owe all Obedience , Subjection , Reverence , Homage Thanksgiving , Worship , and Praise , World without End : Of Man's Soul. THE Soul of Man is the most invisible , spiritual , and intellectual Part of this Creation . And therefore the Soul , beyond all other Creatures , is most capable of apprehending the invisible and spiritual Manifestations of God. Now as God is infinite and omnipresent , in all Places , he consequently is within the Bodies of Men , as well as without them . And God being the most invisible Light , Spirit , and Life , he penetrates all Beings and Spirits , more throughly than the visible Light at Noon-day doth the Air ; the Sun-Beams being but a Shadow to him , that Light discovering Bodies only , but this inward Light discovers the most hidden Thoughts . And as God only ( who is Light ) can penetrate Men's Souls , and beholds the most inward Thoughts and Desires thereof , so he only is able , and doth shew them to Men , whether they are good or evil : And as Men's Wills and Affections comes to be subdued to the Will of God , he discovers to the Souls of Men. What is to be known of him , the pure in Heart only seeing God. For tho God is in all Places , and fills all things , yet all Beings have not the same Degree of Sence of him , because they are not of the same Capacity of knowing , or not equally prepared to apprehend and see so pure invisible and intellectual a Spirit . And it may be said of visible Bodies , as of Darkness it self , that tho God shines in them , they comprehend or apprehend him not , for indeed they want all Sence of Apprehension , as the greatest Light is unknown to the blind , and the greatest Sounds to the deaf , so also the Souls of Men , which are given up unto the Delights of sensual Objects ( until they are born a new ) they do want their Faculties to be sufficiently spiritualized to behold the immaterial Glory of God , tho his Light doth shew them their evil State , and his Spirit reproves them , they do not see him : That Degree or Manifestation of Light which only discovers a Man's unhappy State to him , appears far less glorious ( tho' it is divine ) than that which gives Peace , and discovers the Glory of God , as Man obeys it : Yet all divine Light which appears to Men , flows from the Father's Glory , through the one Mediator , our Lord and Saviour Jesus Christ , who is full of Glory in himself , whilst it is the Stupidity of Men only that makes them unable to see the Glory of this Light. Acts 17. v. 23. — I — beheld your Devotions — To the unknown God , whom therefore ye ignorantly worship , him declare I unto you . 24. God that made the World — dwelleth not in Temples made with Hands . 25. Neither is worshipped with Mens Hands , as tho he needed any thing , seeing he giveth to all , Life , and Breath , and all things . 27. That they should seek the Lord , if haply they might feel after him , and find him , tho he be not far from every one of Us. 28. For in him we live , and move , and have our Being , as certain also of your own Poets have said . — Amos. 4. v. 13. For lo , he that formeth the Mountains , and createth the Wind , and declareth unto Man what is his Thought — the Lord , the God of Hosts is his Name . Eph. 5. v. 13. But all things that are reproved , are made manifest by the Light : For whatsoever doth make manifest is Light. 1 Joh. 1. v. 5. This then is the Message which we have heard of him , and declare unto you , That God is Light , and in him is no Darkness at all . Therefore for any to say , that this inward Light is Man's Conscience , is no better Divinity , than it would be good Philosophy and Sence for them to say ; That the Light of the Sun is a Man's Eye , when it is the Eye , that is enlightned by it . Of Christian Virtue . REasons of State , Profit Health , Reputation , or Danger of Punishment was part of the Motives given by the ancient Philosophers , to perswade Men from Vice ; which , as it is the least , it is the first Step towards Wisdom ; Learning to do well , through Love to Virtue , being a Degree higher , than ceasing to do evil for fear of Sufferings . Now , as none but God sees Mens Thoughts , so if they do resist every Appearance of Evil , when he , through Christ , first discovereth it to them in their Minds ( by his Light ) that is to be vertuous for God's Sake , and it is a true Washing the Inside , and a being truly religious at Heart : By which early Opposition to Evil , Men will be enabled the more easily to overcome it , because a first Thought or Representation to a watchful Man , hath not that Power upon his Affections , as it will have , after it hath been entertained : And such a Watchfulness will the more effectually prevent evil Actions , for whilst a Man thinks no ill , to be sure he will do none . This is putting on the Armour of Light , and walking in it , and a Warface ( tho not with carnal Weapons ) mighty through God , to the pulling down of strong Holds , casting down Imaginations , and every high thing that exalteth it self against the Knowledge of God , and bringing into Captivity , every Thought to the Obedience of Christ. Of Divine Worship . GOOD Morals , and inward Virtue is a constant Attendant to Divine Worship , for he that regards Iniquity in his Heart , God will not regard or accept his Prayers . Good Actions are as the outward Court to a clean Mind , and a vertuous Soul is as the Temple to the inward Tabernacle , where God is truly adored , in which that Worship is the more acceptable , which keeps out , not only , evil Thoughts ( which are always to be avoided ) but also such Thoughts , which at other times , may be useful and needful to entertain . For this divine Worship is the more Spiritual , as Men's Minds are more sequestred and silenced from Creatures and Imaginations ( not dull and sleepily , but ) vigorous , and earnestly seeking after , and praying for , a greater Purity of Soul , and a farther Manifestation of God , through the Inspiration of inward divine Light ; every Increase of Light being one Degree farther towards Glory ; Glory it self being Light uncomprehensible . John 4. v. 21. Iesus saith unto her , Woman , believe me , the Hour cometh , when ye shall neither in this Mountain , nor yet at Jerusalem , worship the Father . 23. But the Hour cometh , and now is , when the true Worshipers shall worship the Father in Spirit , and in Truth : For the Father seeketh such to worship him . 24. God is a Spirit , and they that worship him , must worship him in Spirit and in Truth . A Cloud of Witnesses recorded in the Holy Scripture . That the Three which bear Record in Heaven , the Father , the Word , and Holy Spirit , which three are One ( infinite immence Light , Life and Glory ) do manifest divine Light to Men. God being in Christ , reconciling the World unto himself . And Christ is in us , the Hope of Glory . For the Grace of God , that brings Salvation , hath appeared unto all Men. A Manifestation of the Spirit , being given to every Man to profit withal . Of God's Manifestation in Men. Isa. 2. 5. O House of Jacob , come ye , and let us walk in the Light of the Lord. 60. v. 19. The Lord shall be unto thee an everlasting Light , and thy God thy Glory . 1 Cor. 3. 16. Know ye not that ye are the Temple of God ; and that the Spirit of God dwelleth in you . 17. If any Man defile the Temple of God , him shall God destroy , for the Temple of God is holy , which Temple ye are . 6. v. 19. What , know you not that your Body is the Temple of the Holy Ghost ▪ which is in you , which ye have of God ? — 2 Cor. 6 16. — For ye are the Temple of the living God , as God hath said , I will dwell in them , and walk in them — 4. v. 6. — For God who commanded the Light to shine out of Darkness , hath shined in our Hearts , to give the Light of the Knowledge of the Glory of God , in the Face of Jesus Christ. v. 7. But we have this Treasure in earthen Vessels , that the Excellency of the Power may be of God , and not of us . 1 Pet. 2. v. 9. — Who hath called you out of Darkness into his marvellous Light. Eph. 4. 6. One God and Father of all , who is above all , and through all , and in you all . Eph. 5. 8. For ye were sometime Darkness , but now are ye Light in the Lord , walk as Children of Light. 1 John 1. v. 7. If we walk in the Light , as he is in the Light , we have Fellowship one with another , and the Blood of Jesus Christ his Son , cleanseth us from all Sin. Rom. 1. 19. Because that which may be known of God , is manifest in them ; for God hath shewed it unto them . Heb. 4. 12. For the Word of God is quick , and powerful ; and sharper than any two-edged Sword , piercing , even to the dividing assunder of Soul and Spirit , — and is a Discerner of the Thoughts and Intents of the Heart . Isa. 57. 15. For thus saith the high and lofty One , that inhabiteth Eternity , whose Name is holy , I dwell in the high and holy Place , with him also that is of a contrite and humble Spirit ; to revive the Spirit of the humble , and to revive the Heart of the contrite ones . v. 16. For I will not contend for ever , neither will I be always wrath : For the Spirit should fail before me , and the Souls which I have made . Prov. 20. 27. The Spirit of Man is the Candle of the Lord : Searching all the inward Parts of the Belly . Job . 3● . 8. But there is a Spirit in Man : and the Inspiration of the Almighty : giveth them Understanding . Of Christ's Manifestation in Men. John 1. V. 4. In him was Life , and the Life was the Light of Men. 8. v. 12. Then spake Jesus again unto them , saying , I am the Light of the World , he that followeth me , shall not walk in Darkness , but shall have the Light of Life . 14. v. 16. And I will pray the Father , and he shall give you another Comforter , that he may abide with you for ever . v. 17. Even the Spirit of Truth , whom the World cannot receive , because it seeth him not , neither knoweth him : But ye know him , for he dwelleth with you , and shall be in you . 23. Jesus — said — If a Man love me , he will keep my words ; and my Father will love him , and we will come unto him , and make our abode with him . Rev. 3. v. 20. Behold , I stand at the door and knock , if any Man hear my Voice , and open the door , I will come into him , and will sup with him , and he with me . Luke 2. v. 30. For mine Eyes have seen thy Salvation . v. 31. Which thou hast prepared before the face of all People . v. 32. A Light to lighten the Gentiles , and the Glory of thy People Israel . 1 Pet. 1. v. 11. Searching what , or what manner of time the Spirit of Christ , which was in them did signifie . — Col. 1. v. 12. Giving thanks unto the Father , which hath made us meet to be partakers of the Inheritance of the Saints in Light. v. 13. Who hath delivered us from the Power of Darkness , and hath translated us into the Kingdom of his dear Son. 26. Even the mystery which hath been hid from Ages , and from Generations , but now is made manifest to his Saints . v. 27. To whom God would make known what is the Riches of the Glory of this Mystery among the Gentiles , which is Christ in you the Hope of Glory . 2 Cor. 13. v. 3. Since ye seek a proof of Christ speaking in me — v. 5. Examine your selves , whether ye be in the Faith — know ye not — that Jesus Christ is in you , except ye be Reprobates . Rom. 8. v. 9. — Now if any Man have not the Spirit of Christ , he is none of his . Eph. 6. v. 14. Wherefore he saith , Awake thou that sleepest , and arise from the dead , and Christ shall give thee Light. 1 Thess. 5. v. 5. Ye are all the Children of Light. — Eph. 4. v. 7. But unto every one of us is given Grace , according to the measure of the Gift of Christ. v. 8. Wherefore he saith , when he ascended up on high , he led Captivity captive , and gave Gifts unto Men. v. 9. Now that he ascended what is it but that he also descended first into the lower parts of the Earth . v. 10. He that descended , is the same also that ascended up far above all Heavens , that he might fill all things , 12. For the perfecting of the Saints . — v. 13. Till we all come in the Unity of the Faith , and of the Knowledge of the Son of God , unto a perfect Man , unto the Measure of the Stature of the fulness of Christ. 1 Cor. 3. v. 11. For other Foundation can no Man lay , that that is laid , which is Jesus Christ. Gal. 1. v. 12. For I neither received it of Man , neither was I taught it , but by the Revelation of Jesus Christ. Eph. 3. v. 19. And to know the love of Christ , which passeth knowledge , that ye might be filled with all the fulness of God. Of the Holy Spirits Manifestation in Men. EPH. 4. v. 30. And grieve not the Holy Spirit of God , whereby ye are sealed unto the day of Redemption . 1 Thes. 5. v. 19. Quench not the Spirit . John 14. v. 26. But the Comforter , which is the Holy Ghost , whom the Father will send in my Name , he shall teach you all things . — 1 John 2. v. 20. But ye have an Unction from the Holy One , and ye know all things . v. 27. But the Anointing , which ye have received of him , abideth in you ; and ye need not that any Man teach you , but as the same Anointing teacheth you of all things , and is Truth , and is no Lie. — Rom. 8. v. 11. But if the Spirit of him that raised up Jesus from the dead , dwell in you ; he that raised up Christ from the dead ; shall also quicken your mortal Bodies , by his Spirit that dwelleth in you . 1 John 4. v. 13. Hereby know we , that we dwell in him , and he in us , because he hath given us of his Spirit . John 7. v. 38. He that believeth on me , as the Scripture hath said , out of his Belly shall flow Rivers of living Water . v. 39. But this spake he of the Spirit , which they that believe on him should receive . — Acts 2. v. 4. And they were all filled with the Holy Ghost and began to speak — as the Spirit gave them utterance . v. 17. And it shall come to pass in the last days ( saith God ) I will pour out of my Spirit upon all Flesh. — Rom. 8. v. 15. — But ye have received the Spirit of Adoption , whereby we cry Abba Father . v. 16. The Spirit it self beareth witness with our Spirits , that we are the Children of God. 2 Cor. 3. v. 7. But if the Ministration of Death , written and ingraven in Stones was glorious .. v. 8. How shall not the Ministration of the Spirit be rather glorious ? v. 17. Now the Lord is that Spirit , and where the Spirit of the Lord is , there is liberty . v. 18. But we all with open face , beholding as in a glass , the Glory of the Lord , are changed into the same image , from Glory to Glory , even as by the Spirit of the Lord. 5. v. 5. — God , who also hath given unto us the earnest of the Spirit . Eph. 5. v. 18. — Be filled with the Spirit . 2 Thess. 2. v. 13. — Because God hath from the beginning chosen you to Salvation , Through the Sanctification of the Spirit and Belief of the Truth . Gal. 5. v. 16. — Walk in the Spirit , and ye shall not fulfil the lust of the Flesh v. 25. If we live in the Spirit , let us walk in the Spirit . 6. v. 8. For he that soweth to the Flesh , shall of the Flesh reap Corruption : But he that soweth to the Spirit , shall of the Spirit reap Life Everlasting . 1 Cor. 2. v. 13. Which things also we speak , not in the words which Man's wisdom teacheth , but which the Holy Ghost teacheth . — 12. v. 3. — No man speaking by the Spirit of God , calleth Jesus accursed ; and no Man can say , that Jesus in the Lord , but by the Holy Ghost . v. 4. Now there are diversities of Gifts , but the same Spirit . v. 5. And there are differrences of Administrations , but the same Lord. v. 6. And there are diversities of Operations but it is the same God which worketh all in all . v. 13. For by one Spirit we are all baptized into one Body , — and have been all made to drink into one Spirit . As the Holy Scriptures are the best Creed , which with Practical Divinity , and Inward Light , will give us the best Sence , what the Father , Son , and Holy Spirit is to us : So the Vnfathomable Highth and Depth of that great Mystery , is not possibly to be comprehended by Men. Some Considerations for them that reproach the Light. JOB 24. 13. They are of those that rebel against the Light , they know not the Ways thereof , nor abide in the Paths thereof . John 3. 19. This is the Condemnation , that Light is come into the World , and Men loved Darkness rather than Light , because their deeds were evil . v. 20. For every one that doth evil , hateth the Light , neither cometh to the Light , left his deeds should be reproved . v. 21. But he that doth Truth , cometh to the Light , that his deeds may be made manifest , that they are wrought in God. 2 Cor. 4. 3. But if our Gospel be hid , it is hid to them that are lost . v. 4. In whom the God of this World hath blinded the Minds of them which believe not , least the Light of the glorious Gospel of Christ , who is the Image of God , should shine unto them . John 1. 5. And the Light shineth in Darkness , and the Darkness comprehended it not . 1 Cor. 2. 14. The natural Man receiveth not the things of the Spirit of God , for they are Foolishness unto him : Neither can be know them , because they are spiritually discerned . John 5. v. 38. Ye have not his word abiding in you : for whom he hath sent , him ye believe not . v. 39. Search the Scriptures , for in them ye think ye have Eternal Life , and they are they which testifie of me . v. 40. And ye will not come to me that ye might have Life . v. 41. I receive not Honour from Men. v. 42. But I know you , that ye have not the love of God in you . v. 44. How can ye believe , which receive Honour one of another , and seek not the Honour that cometh from God only ? v. 46. — Had ye believed Moses , ye would have believed me ; for he wrote of me . v. 47. But if ye believe not his writings , how shall ye believe my words ? Jude 1. v. 4. — Ungodly Men , turning the Grace of our God into lasciviousness , and denying the only Lord God , and our Lord Jesus Christ. v. 10. But these speak evil of those things which they know not . — v. 11. Woe unto them , for they have gone in the way of Cain , and ran greedily after the error of Balaam , for reward . — v. 16. These are — complainers — having Mens Persons in admiration , because of advantage . v. 18. — There should be mockers in the last time . — v. 19. These be they who separate themselves , sensual , having not the Spirit . 2 Pet. 3. v. 3. Knowing this first , that there shall come in the last days , Sooffers . — v. 4. And saying , where is the promise of his coming ? For since the Fathers fell asleep ; all things continue as they were from the beginning of the Creation . Iohn Bellers . FINIS . 
A41958	----	The great cures and strange miracles performed by Mr. Valentine Gertrux who restoreth the blind to sight, the deaf to hearing, the lame to strength, and cripples to walk without crutches : as also, he cureth all manner of diseases, with a stroak of his hand and prayer ... Greatrakes, Valentine, 1629-1683. 1666 Approx. 7 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41958 Wing G1791 ESTC R6726 12143627 ocm 12143627 54886 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41958) Transcribed from: (Early English Books Online ; image set 54886) Images scanned from microfilm: (Early English books, 1641-1700 ; 98:5) The great cures and strange miracles performed by Mr. Valentine Gertrux who restoreth the blind to sight, the deaf to hearing, the lame to strength, and cripples to walk without crutches : as also, he cureth all manner of diseases, with a stroak of his hand and prayer ... Greatrakes, Valentine, 1629-1683. [2], 5, [1] p. Printed for John Thomas, London : 1666. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual healing. Healers -- Great Britain. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Great CURES , AND Strange Miracles , Performed by Mr. Valentine Gertrux , who restoreth the Blind to sight , the Deaf to Hearing ; the Lame to strength ; and Cripples to walk without Crutches . As also , He cureth all manner of Diseases , with a stroak of His Hand and Prayer ; as is testified by Captain Haslell , Captain Lancaster , and divers others : The like not known these many Hundreds of Years . With His Christian Speeches , and Divine Expressions , during the time of His Stroaking ; And the wonderful Performances of Remarkable Things on Sabbath-day last in the City of London , and on Monday morning at the Charter-house . London , Printed for John Thomas , 1666. The Great CURES And Strange MIRACLES Performed by Mr. Valentine Gertrux , since his coming out of Ireland to the City of LONDON . AS for the great Cures performed by Mr. Valentine Gertrux , formerly a Lieutenant for King and Parliament in the Kingdom of Ireland , and a Gentleman of a considerable Estate in those Parts , having the Character of a very sober , discreet , civil , and pious Person ; and having such a full Concurrence of Testimonies , concerning the truth of this Relation about him , that it is obvious and manifest , that what he do's , is wrought by the power of a Divine Hand . Besides , the Confirmation from Captain Haslel of Plymouth , which he had from his Son in Waterford ; as also from Captain Lancaster , and others , may be sufficient to evince the truth of these following particulars : Together with a Letter from one Mr ▪ Beacher in Youghal , containing a very sober and rational account , to this effect : Sir , Considering the great things done by Mr. Gertrux , to be both stupendious , and full of admiration , I went to Affans , near to his own house , and there found a great Concourse of people ; and going in , standing close by him , saw him to stroak them , causing them to strip off their Cloaths where their pains and griefs were ; I saw him touch many of the Kings . Evil , and others whom he had cured , came to acknowledg it ; I faw him heal 8 of the Dead Palsie of their Arms and Legs , who after he had touched , had instantly the right use of their Limbs ; I also saw him touch above 60 more , many being troubled with the Falling-sicknesse , some whereof being suddainly surprized in the Room , foaming at the Mouth , and wallowing on the Ground , as soon as he had touched their breast with his Hand , their pain ceased , and they stood up , and said , they were very well . Many deaf persons also he restored to their Hearing , and others troubled with Convulsion Fits he oured by stroaking ; Two poor Cripples also coming into his Chamber halting on their Crutches , whom when he had stroaked where their pain lay , they immodiatly walked about the Room ; And going forth , one of them not minding his Crutches , left them behind him ; but he called him back , saying , Friend take away thy Crutches , for I hope here will be no need of them ; and so the poor man went merrily forth with them in his hand . Since his coming from Ireland , he has also cured divers in the West of England ; the like blessing has attended him since his arrive at the City of London ; for not onely before divers persons of Honour , on Friday and Saturday last , but also before the Right Honourable the Lord Mayor on S●bbath-day last , divers forts of persons addressed themselves , and received much good ; the like in Ch●●●…r house yard on Monday-morning last , where the Son of Captain Burroughs was , who had been touched for his Eye-sight ; and received great help . He takes awy all sorts of pain and old Aches , though of twelve , sixteen or twenty years continuance , or longer , only with stroaking and smoothing the party grieved with his Hand : for immediatly upon laying his Hand upon the part grieved , the pain removes ; and if at any time they feel it sensibly in another part of the body ; as , from the back to the breast , from thence into the Legs and Arms , or other extream parts , and when the party telleth him where it is removed , he followeth it with his hand , which driveth it out , sometimes at the fingers ends , sometimes at the Toes , other times at the Crown of the Head , and sometimes at the Mouth ; and when the person saith , it is gone , and he feeleth no more pain , He biddeth him be gone , and glorifie GOD , and forsake his sins . He doth it freely unto all , and is so far from taking any Reward , that he doth not allow them to give him Thanks ; but bids them praise and thank the LORD , for that he hath vouchsased to make use of such a poor Instrument , as he doth , to do them good . And as People of all sorts of Diseases and Distempers did daily resort to him in Ireland , so do they here in England also ; many having received not onely a perfect Cure , but others likewise present ease at his first stroaking of them ; amongst whom , Mr. Lee , a worthy Citizen , presenting of himself before him , being troubled with a great Deafnesse ; and a dead Palsie in his hands , as soon as he was stroak'd , sound a great deal of warmth in his hands , a comfortable complyance and nimblenesse of Joynts , and a perfect restauration of his former Sense of Hearing ; Praise be to the most High. FINIS . POSTSCRIPT . IT is now clear this Gentleman hath no universal Charm against all Diseases , as some out of prejudice at first conceived , but that the Things are absolutely wrought by the power of a Divine Hand , in which there can be no Juggle or Delusion , as to the Verity thereof ; the Truth being evinced by many hundreds of Eye-witnesses ; for he onely calleth upon the Name of God whilest he is doing of it , and though briefly , yet divinely . VALE . 
A34544	----	Self-imployment in secret ... left under the hand-writing of that learned & reverend divine, Mr. John Corbet ...; with a prefatory epistle of Mr. John Howe. Corbet, John, 1620-1680. 1681 Approx. 68 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A34544 Wing C6265 ESTC R32518 12711243 ocm 12711243 66096 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34544) Transcribed from: (Early English Books Online ; image set 66096) Images scanned from microfilm: (Early English books, 1641-1700 ; 1524:18) Self-imployment in secret ... left under the hand-writing of that learned & reverend divine, Mr. John Corbet ...; with a prefatory epistle of Mr. John Howe. Corbet, John, 1620-1680. Howe, John, 1630-1705. [16], 75 p. Printed for Thomas Parkhurst ..., London : 1681. "Containing I. Evidences upon Self-Examination. II. Thoughts upon Painful Afflictions. III. Memorials for Practice. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Contemplation. Spiritual life. 2004-08 TCP Assigned for keying and markup 2004-08 Apex CoVantage Keyed and coded from ProQuest page images 2004-09 Emma (Leeson) Huber Sampled and proofread 2004-09 Emma (Leeson) Huber Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Self-Imployment IN SECRET ; CONTAINING I. Evidences upon Self-Examination . II. Thoughts upon Painful Afflictions . III. Memorials for Practice . Left under the Hand-Writing of that Learned & Reverend Divine , Mr. Iohn Corbet , Late of CHICHESTER . With a Prefatory Epistle of Mr. Iohn Howe . LONDON , Printed for Thomas Parkhurst , at the Bible & Three Crowns , in Cheapside , near Mercers-Chappel , 1681 THE PREFACE . THE Character of this Holy Servant of Christ , is already given by an every-way sutable * Hand , in what Part it lay open to the Observation of others . His more Interiour Portrai●ture , which is contained in these Papers , was ( as it could only be ) drawn by Himself . Why it is now exposed to publick view , there is no need to be scrupulously careful in giving an Account . It must be acknowledg'd there is usually with the Holiest Men , a modest shyness of Communicating these privacies of their own Souls . Their Inner Man doth shew its own Face with the more difficulty , by how much it is more beautiful , and worthy to be beheld . And so it was with this excellent Person as his Inscriptions upon these Papers shew , [ The State of my Own Soul ] and [ Qotes for my Self ] signifying their intended Use , was that of a Mirrour to represent himself to his own Eye , not to other Mens . Yet this Aversion ( though great ) hath not been always Invincible , or such as no Reasons to the contrary could oversway . What are the Psalms of David , and sundry Memoires of Holy Men in Scripture , that were remotest from Ostentation and vain Glory , but records of the most secret Dispositions and Motions of the hidden man of the Heart , made publick for the instruction of their own , and succeeding Ages . As also the other published Meditations , and Soliloquies , of some of the greatest Worthies in the Christian Church , must be understood to have had the same Pious Design . Nor , hath a generous Benignity , in some Heathens , permitted them to Ingross to themselves , or envy to the World those pleasant Sensations of their own Minds , which they thought might be some way Instructive and Useful to other Men. As that * Renowned Philosopher and Emperour is instance , that scrupled not to Write and leave behind him for this purpose , Twelve Books concerning his own Life . The thing cannot be Culpable if the Design be Innocent , which will in great part be discernable in the manner of doing it , when it is with unaffected simplicity , and without studied Disguise : As we commend a Picture , not so much for its being Specious , as that it is like the Face . So have good Men in giving Accounts of themselves not spared to put in the Distempers , and Disaffections of their Spirits , that are as great Blemishes and Deformities , as a Wart or Mole on the Face ; which the faithful Pencil must as curiously Express , as the greatest Decencies . However , if this Publication be Praise-worthy , nothing is to be Arrogated to the Author , as , if it be thought Blameable ; nothing is to be Derogated . For though the Work it self ( which carries its sufficient Praise with it ) be owing entirely to him ( or rather to the Grace of God in him ) the making it publick , is from the advice , and desire of some Friends , willing to impart what was once most private , for a publick Good. It is but the Dissection of his Soul ; less to be regretted by Friends , when he is now cut of Sight , and much more Useful , than that of his lately Pained Body . And as Anatomy discovers all the curious Contexture of our Bodily Fabrick : Here are ●●ived Representations of Faith , Love , an Heavenly Mind , of Humility , Meekness , Self-denyal , Entire Resignedness to the will of God , in their First and Continued Motions : with whatever Parts , and Principles besides , Compose the whole Frame of the New Creature , as if we could perceive with our Eyes , how the Blood in an Humane Body , Circulates through all the Vains and Arteries , how the Heart Beats , the Spirits Fly to and fro , and how each Nerve , Tendon , Fibre , and Muscle , perform their several Operations . Here it may be seen how an Heart toucht from above , Works , and Tends thitherward , how it depresses it self in Humiliation , Dilates it self in Love , Exalts it self in Praise , Submits it self under Chastenings , how it Draws in its Refreshings , and Succours as there is need . To many who have seen so Steady , Uniform , and Amiable a Course and Tenour of of Life ; How grateful is it to behold the secret Motions of those inward latent Principles , from whence all proceeded ? Though Some others , would look no further than the Advantages in external Respects that accrue by it . As though Some content themselves to know by a Clock , the Hour of the Day , or partake the beneficial use of some rarer Engine ; The more curious , especially , any that design Imitation , and to Compose Some like thing , would be much more Gratify'd , if through some pellucid Inclosure , they could behold all the inward Work , and observe how every Wheel , Spring , or Movement , perform their several Parts , and Offices towards that Common Use. What is here Presented , as it may be of great Usefulness to all that seriously design the Christian Life : so it hath a special Use for such as design it not , and who think there is no such thing . It may peculiarly serve to Convince such , as are willing to think as Ill as they can of the Calling , and Office of the Ministry , that there are Some that serve the Lord in that Work , who do not Study such Subjects as are here Exemplify'd , only to frame Discourses of them , wherewith to entertain the People for an Hour ; but for their own Use and Practice too . That do Live the things they Teach . And Eat of the Food they prepare for others . That are in good earnest , and most intent to Save themselves , and them that hear them : And do really venture their own Souls upon the same Bottom , upon which they would perswade their Hearers to venture theirs , taking all possible Care , Left when they Preach to others , they should themselves be Cast-awayes . The very Opinion that we Preach , only for Forms sake , and to keep up the Custom , and believe , or regard not what we our selves say ( as well as the thing it self ) is no small ( nor perhaps uncommon ) hinderance to the success of Preaching at this Day . It is hard to be serious in Hearing , what I think , he is not serious in himself who Preaches it . If I Apprehend he Trifles , 't is a great Temptation to me , to do so too ! You may see this Worthy Man considered the Gospel , as a Gospel of Salvation , and not only Taught , but Used it accordingly . How Sollicitous was he to ground Substantially , and Strongly , his Hope of Eternal Life ! How warily did he feel his Way ; and Labour to Understand , and Know Practically , upon what Terms he might safely appear before his Judge ! To them who do not so , this ought to be taken for a Reprehensive Example , and may be very Directive to them that do . That it may attain its proper Ends , is the serious Prayer of One desirous to promote the Common Salvation , Iohn Howe . Mr. CORBET's ENQUIRY INTO THE State of his Soul. His Introduction . IN order to peace of conscience and assurance of my good estate towards God , it must in reason be supposed , that I may rightly understand the marks of sincerity set down in Gods Word , as also the predominant inclination and motions of my own soul ; and that I may be so far assured of my right understanding of the things aforesaid , as to have no reasonable ground of doubting thereof . For I have no other ordinary way to know my sincerity in order to the said peace and assurance , but to examine , it according to my best understanding by the marks thereof set down in Gods Word . In this Self-Examination it is requisite that I use all Diligence and Impartiality with Constancy ; and that I earnestly pray for Gods assistance in it , and heartily offer my self to his search , as David did , Psal. 139. 23. Wherefore if upon the most impartial and diligent search , that I can make according to the best of my understanding , together with earnest and constant Prayer to God to assist me therein as in my greatest concern ; it doth most rationally appear to me , that the predominant inclination and motions of my soul are agreeable to the marks of sincerity set down in Gods Word , then my conscience doing its office aright is to judge for me accordingly , viz. that I am sincere . And in this judgment I am to acquiesce , because it is the Judgment of Gods Agent and Minister , which he hath set up within me to judge under him of my internal state , according to his Law , by which he himself doth and will judge me . God hath the same aspect upon the Soul , which Conscience his Vicegerent hath , as it from time to time , or ordinarily judgeth not against him or without him , but under him and according to his judgment , either acquitting or condemning . To this purpose the Apostle speaketh , 1 John 3. 20 , 21. If our heart condemn us , God is greater than our Heart and knoweth all things ; If our heart condemn us not , then have we confidence towards God. The State of my Own SOUL According to the strictest Search that I can make . Psal. 139. 23 , 24. Search me O Lord and know my Heart , try me and know my Thoughts , and see if there be any wicked way in me and lead me in the way Everlasting , Amen . The following particulars were set down in Decemb. Jan. Feb. An. 1663. AS far as I am able to discern my heart and wayes , I have chosen the Lord for my portion , I take up my rest in him and not in the Creature . To love and fear and admire and bless him , and to have communion with him is my chief joy . And the eternal Vision and Fruition of God is my great hope . I would not only have God herafter , but here in this World for my chief good . He is even now better than all the World. I come to God by Jesus Christ. And as I believe in God , I believe also in Christ , and rejoyce and glory in him , and acknowledging my own sinfulness and unworthyness , I rest intirely on him as the ground of my justification to Life , and of all favour and acceptance with God. I receive Christ as my Lord , and give up my self to him . I let him into my heart by Faith. I esteem him precious and am willing to suffer the loss of all , that I may win him ; I desire to know him in the Power of his Death and Resurrection , and am much grieved , that I do so weakly experience that power , and feel it no more operative in me in my dying to sin and 〈◊〉 World , and in living and walking in the Spirit . I do not cease to lament the more heinous sins of my Life , and cannot forbear the continual imploring of the pardon of them . I do not return again to them , and I resolve never so to do ; I watch and pray and strive against all sin , but especially against those sins , to which I am more especially inclined ; my conflicts are daily , and am put hard to it . But I do not yield up my self to any sin , nor lie down in it , yea I do not suffer sinful Cogitations to lodge in me . Howbeit I am many times much discomposed , damped in Spirit , deadned in Duty , distracted in my Studies , and molested and hindered every way by the sin that dwelleth in me . But I resolve that sin shall have no rest in my soul , and that I will never injoy it . Though I cannot keep sin out of my heart , yet it doth not reign in my mortal body , nor do I yield my members to the service of it . I would fulfil all Righteousness , and owe nothing to any man but love . I had a hundred - sold rather suffer wrong than do wrong . It was said of Christ , that no guile was found in his mouth , and of the faithful Company that followed the Lamb , that no guile was found in their mouth . And that it may be so with me I indeavour with my whole heart . I trust God with my chiefest outward Concernment , even with that , about which I am most Solicitous , and wherein to be satisfied is of great moment to me , for that it hath as great an influence upon my Spirit , as any outward thing hath . And I do believe that God will provide for me herein , or otherwise supply the want of it . My earnest desire of God is , that my outward condition may be so stated by his Wife and Gracious providence , as I may be least exposed to temptation , and best disposed , and furthered unto Duty . I have an Inclination to seek Self , particularly in vain applause , and that in Religious services ; and herein I have been highly guilty , but I shame my self for it before God , and I am willing to be satisfied in the Praise , that comes from him alone ; and I trust through his Grace , that I can deny my self in matter of Reputation to do his Will. I love the Lord Jesus Christ and all his Saints . The broken estate of the Church , especialy by intestine Evils , is a great trouble to my Spirit . The scandals of professors I am truly grieved at , and I would not by their weaknesses seek to excuse my own faults , or an advancing of my own Virtues . I have no setled Bitterness and Revenge against my Enemies , but I love , pitty and pray for them . As concerning God's Enemies I am more provoked , but I would not be inhumane or cruel against them . For the wrath of Man worketh not the Righteousness of God. I contemn none , I would not imbitter the Spirit of any . I would answer all obligations of courtesy , as accounting it a Righteousness . I would not insult over the weakness of any ; and this is partly out of Natural tenderness and Moral Considerations , and I find that the goodness , and kindness of God , the meekness gentleness of Christ hath here unto made Impression upon me . I find upon the review of my Life past according to the clearest judgment , that I can make , that I have not gone backward , but proceeded forward , in the wayes of Godliness . And this increase I reckon not by sudden fits now and then hapening , but by the main progress of the work in the total Sum. I have been grieved that I am no more elevated in the hope of Heaven , and that I cannot attain to a longing desire to be gone hence , and to be there with Christ. I have laboured to raise up my heart , and have had enlargement , even when deadness and flatness had been upon me . I think with my self sometimes , were my Evidences clear for Heaven , I would exalt to be gone hence this very hour ; but I find not this readiness at all times . When I have had a good enterprize in hand for God's Glory and some publick benefit , I watched against Vanity of mind and vain Glory in carrying it on ; and I desire purely to aym at God ' s Glory , and to be satisfied with my reward in him . And I take heed , that I forget not my Mortality , when I am pursuing that design ; but I would fain bring up my self to this frame , to be contented to be taken hence in the midst of it , as judging that I shall be no looser by my removal , and God cannot stand in need of that Service . Lord forgive my inordinate self-love , which hath disturbed the Actings of pure Charity in divers passages of Moment . For self-love in my sensitive appetite hath had motions contrary to the Love of God and my Neighbour . Nevertheless my Judgment hath disallowed it , and I have for the most part acted against it , and for that , which the Love of God and my Neighbour did command . O Lord forgive my ten thousand Talents . I come to Jesus Christ , who hath made satisfaction , and lay this heavy reckoning to his account . Lord forgive my Iniquity , for it is exceeding great . These following passages were set down , March 4. An. 1675. UPon the Review of the foregoing Evidences , after Twelve Years , I find through Grace the same abiding in me , and more and more Rooted . And some particulars which did make me more to doubt of my good Estate , I find to be since that time in a greater degree vanquished . I have done what in me lies , to call to remembrance all my remarkable Sins , from my Childhood and Youth till now : And as far as I can Judg , I have Repented of them , both generally and particularly . And I now Repent of them all , from the bottom of my Heart , with a self Abhorrence , if I can know my own Heart by the strictest , and most impartial search that I can make . Upon the best Judgment that I can make of the Nature of Sin , and the Frame of my own Heart , and Course of Life ; I know no Sin lying upon me , which doth not consist with habitual Repentance , and with the hatred of Sin , and with an unseigned consent that God be my Saviour , and Sanctifier , and with the Loving of God above all . The Mercy of God towards me , in the prolonging of the day of Grace , in the strivings of his Spirit , in his Chastisements , in the checks of Conscience , in the Recovery of my Soul out of Distempers and Backslidings , doth greatly affect my Heart , and strongly engage me to Him ; and doth often call upon my Soul , and all that is within me , to Bless his holy Name . Though my Spiritual growth be very low and slow ; yet to this present time , I have not grown Worse , but Better , speaking of growth in the whole space , or greater spaces of my time past , and not every particular Day . By Prayer , and Endeavours long continued , I have in some measure overcome a special very Sinful Distemster of Mind , and gained the contrary Temper against a natural Propensity . Though my Faith in Christ be weak , yet to have part in his Promises , I am ready to part with all that is dear in this World , and I have no hope of Happiness , but in Christ. Though I have had doubtings touching the promised Salvation , yet I know that as to my own Felicity , I prize nothing more than that Salvation , being the glorifying , and injoying God for Ever , and I Embrace it as my best Good. I Love Christ , whom I have not seen , and I am affected towards him , as towards a person , who taught and did the most excellent Things , and promised a most excellent State to his Followers , and purchased their Redemption at the dearest rate . I am heartily grieved for loving God so little , yet I am sure , This I Wrote according to a full perswasion at that time . I Love nothing more than God , and in my esteem and choice , I prefer the Spiritual , Divine , and Heavenly Life , imcomparably before the Carnal , Animal , Earthly Life . And this esteem and choice , is made good by performance in Ordinary . I Love to Love God. And I desire this Love not only as an evidence of my Salvation , but for it self . I had much rather have a heart to love him perfectly than to have all the Riches , Honours and Pleasures of this World. My Conscience beares me witness that in the present exercise of my ministry , I have no self-end of Worldly Advantage , or Reputation among Men , or any Interest of the Carnal Mind : but if the Command of Christ , and the necessities of Souls did not oblige me to this Service , I should gladly retire to Privacy and Solitude . My Temporal Estate is mean and low , yet I am Contented with it , and humbly bless God for what I have . I Live in as narrow a compass for Expences , as I can , that I might have something to give to the Poor , and to be helpful to those that are in Need , according to my Ability . And as God hath required of us to Love Mercy ; and our Saviour hath said , It is a more Blessed thing to give , than to receive ; so I have more pleasure in giving a Portion to the Needy , as far as my mean Estate will bear , than in laying out for the Delight of my own Sense , or Worldly Conveniences . And this proceeds not from a conceit of Merit in any thing that I can do , but from a Love to please God , and do Good. Though I have a good Knowledge about the premises , yet I am apt to waver about the Conclusion . And though I apprehend the Evidences of my Sincerity to be clear , yet a Timorousness remains in me . Though I have not as yet overcome the Fear of Death , yet I am sure that the unwillingness that is in me to Dye , is not that I might enjoy the pleasures of Sense , or any Gratification of the Animal Life . I feel in my self a burden of Sin and Corruption , much Sensuality , Earthliness , Selfishness ; nevertheless I judg , there is that Predominancy of Love to God , and Holiness , which I hope is unmoveably seated in my Soul ; whereupon I hope that it cannot be , that I should be cast out of his blissful Presence into that Perdition , which is a State of immutable hatred of him . And I apprehend that the most horrid , and hellish state of Hell it self , lyes in its Everlasting , and utmost Enmity against God. Thus I am searching and trying my heart and wayes , and what I find by my self I write down , that I may have it by me for my relief in an Evil day , and an hour of temptation . For I must expect the time , when by weakness or anguish of Body or mind I may be disabled to recollect my self , and duly to state the case of my own Soul. And the Powers of Nature may so fail , that I may have but a very weak Apprehension of what I have to do in this great Concernment . I am warned by the parable of the ten Virgins to look to it , that together with my Lamp I may have Oyl in my Vessel , and be ready to enter in with the Bridegroom at his coming . Lord be Merciful to me a sinner , to me one of the chiefest of Sinners . O my exceeding sinfulness ! O the Riches of thy goodness towards me ! Should not I loath my Carnal self , should not I grieve for grieving thy Spirit ? I desire to do so , I hope to do so . Do what thou wilt with me , so thou pardon , and Sanctify and save me . I am afraid of thy judgments , I can endure but little , O how weak is my heart ! Nevertheless I will endeavour , and I trust through Grace that that I shall be enabled to bear thy correcting hand . Thou art Wise and Holy , Thou art Merciful and Gracious , Thou retainest not thine Anger for ever , because thou delightest in mercy . O spare me , and consider me , and deal with me not after my Sins , and reward me not after mine Iniquities ; but as far as the East is from the West , so far remove my transgressions from me ; comfort me and satisfy me , for I wait for relief from thee . Whatsoever befalls me , I will put my trust in thee . I believe , O Lord help my unbelief . Lord increase my Faith. O my God I lie at thy feet and Mercy , I put my sinful distressed Soul into the hands of Jesus Christ , and I rest on the Covenant of grace made in him , as all my Salvation , and all my desire , Amen . More Observations touching the State of my Soul. March the 27th . 1676. O The wonderful mercy of God towards me a most vile and ●●etched sinner , in convincing , rebuking and awakening me unto a self-abhorrence , and an utter detestation of my sins , my special sins ; so that I cannot be reconciled to them . Since the more powerful awakening of my Conscience I never have , and am perswaded never shall return to those former sins which made a breach between God and my Soul. I hate every sin impartially . A sinful state is in my internal sense an horrid and an hellish state . I finde my self firmly resolved to give up any part of my worldly Estate , that I shall be found to hold to anothers Wrong . If it be doubtful where the Right lies , I am resolved first to indeavour a Reference to Conscientious knowing Men ; and if that cannot be fitly had , to submit it to a Legal Tryal , with a desire that Right may take place . I know not that I hold any 〈◊〉 Estate , or that there is any doubt of my Legal Right to any thing that I possess : but I have made supposition for the Tryal of my own Spirit . When I had a Father or Mother , I would have trusted them , to defend or deliver me from any Evil , from which it was in their power to defend or deliver me . In the same manner I now trust to my loving Wife . Why then should I be suspicious of God , in whose Hands I am ? Why should I doubt of his Dear Love , and Tender Mercy towards me , or call in question his good Will to preserve , or deliver me from any Affliction , that would be too hard for me to bear , or to sustain , and comfort me under any Suffering , which he sees fit to inflict upon me ? If when I was more careless , and forgetful of God , and when I ventured upon breaches with him , he was pleased to convince , me of my Sin , and to rouze me up to a greater Care , and to make me more earnest for Pardon , and for Healing , and for all needful Grace , and more throughly Resolved to follow him throughout ; surely he will not refuse me in my Addresses ▪ for more Grace , and a more confirmed State of Holiness . If I follow on to know the Lord , I shall know him , and see his Salvation . Though Death and Judgment be of dreadful Consideration ; though God be Holy and Just , and I be vile , and guilty , and worthy of eternal Perdition ; yet why should I doubt of Mercy and Forgiveness , and of Support and Comfort in the Darkness of Death , and of Justification in the Day of Judgment , from a Merciful and Faithful God , through a Powerful Redeemer and Advocate ; seeing as a humble Penitent Believer , I lye at his Feet , and cast my self into his Arms , and wait on his Grace , and am resolved to keep his Wayes , and never to return to Folly. I more desire to be Sincere , than to know that I am so . The comfort and delight of being and doing Good , I fet not so much by , as the very being and doing Good. To Love God , and to be Conformable to him , is that , which I most of all desire should be in me . I will trust God in his Wayes . I will strive against an over-timorous sollicitude about my own Salvation , and will commit my self to God , who is the infinite Goodness and Love , and I will lye down , and take my Repose therein . I am grieved , when I observe , or hear of the Scandals of some Professors , and the disorders of those , that are in Charity to bejudged Sincere , and the follies , and frailties of the more Sincere and Upright . And it humbles me , by causing me to reflect upon my self , and my own Faultiness , and Weakness , and Proness to Offend ; and it makes me more to desire the Heavenly Society , and to be among the Spirits of Just Men made perfect . My Sins of Sensuality in every kind and degree , I search out , and Repent of . I am kept by Grace , from gross Sins of this sort . In the Gratifications of Sense , which are Lawful in general , I Scrupulously dread Excess , and unduness of Circumstances . How earnestly do I desire an absolute Purity ! All Envy , Unrighteousness , Uncharitableness , Uncompassionateness , Undutifulness , and base Selfishness , which is the Root of all , I have Seen , Lamented , and Abhorred . The motions and stirrings of Mind , that way are suppressed and dislodged : I will never give way thereunto . Self-applauding , Self-seeking in matter of Praise and Honour before Men , I strive against . I desire to be as Sincere to anothers Reputation , as to my own . I would not value others , by their regard to me , but by their true Worth. I would be contented to be little in the Eyes of others . This I unfeignedly desire and endeavour , and I hope that I have it in some good Degree . All my Omissions , and Negligences in the Work of the Ministry , in Preaching , in Personal private Application I bewail , and heartily resolve upon more diligence and faithfulness . Enter not into Judgment with thy Servant , O Lord , but Remember me , and Spare me according to thy great Mercy in Christ Jesus the great Propitiation for Sin , in whom I desire to be found , and under the Covert of whose Wing I stand , that I may be Saved from thy Wrath , and injoy thy Peace , and live in thy Presence , where is fulness of Joy , and Pleasures for evermore . Feb. 22. 1678 / 9 GOd will never Damn in Hell any Soul , that hath the habitual , predominant Love of God , though culpably Remiss , and otherwise Sinful , while he remaineth such ; yea Hell , and such Love of God are inconsistent . I Love the Holy Will of God with all my Heart , and hate all Disconformity to it . Nothing is more Grievous to me , than to ▪ displease God , and nothing is more Pleasant to me , than to please him . I strive after Christian perfection . I labour to be unbottomed of Self , to dye to Self-advancement , to Self-gloriation , and to all selfish joys , and to live wholly in , and to God , and to have Self swallowed up in the Love of Him. I labour in the work of Self-resignation , that my Will may be confined to , and included in the Will of God. I strive after Patience in its perfect Work , and do find a willingness to yield to Gods Will in my Chastisements . I still Justify God , and do not entertain an hard Thought of his Dealing with me , but conclude that it is altogether Holy , Just , and Good , and for the best . I feel my Sin a greater burden to me , than my Affliction . I had rather have Health of Soul in a Body full of Pain , than Health and Ease of Body with a Distempered Soul. And the Sense of my great Sinfulness disposeth me to Patience , under my Afflicting Infirmities of Body . I narrowly watch my Heart , that it may not lodge , or admit a vain Thought . When I am surprized with Vanity , I suppress it as soon as I observe it . I am very fearful of offending in a Word . When on the Sudden , and by Incogitancy I have spoken a Word , which upon Second Thoughts is doubtful to me , though I had not such doubt in the speaking of it , I have been much perplexed about it , and have engaged my self to a greater Watchfulness . Aug. 1680. SUrely Christ hath my Heart . Whensoever I swerve from Christ in a Thought , Word , or Deed , it is by inadvertency and surprizal against my fixed Principle ; and I have great Regret at it , and Loath my self for it . If I were out of all fear o damnation I had rather be holy then unholy ; and I take pains and use Gods means to be holy in opposition to the flesh , and I make it my chief care . And I do this , because I make the enjoying of God my chief good , and rather than lose the hope thereof I would willingly undergo the sufferings of this Life , which lead to that blessed fruition , not excepting the fiery-trial it self . Aug. 1680. I Hope , when the end cometh , my God will say to me , dear Child thy warfare is accompilshed , thine iniquity is pardoned , enter thou into my Rest. Therefore I will both hope and quietly wait for the Salvation of God. I will hope to the end . Strengthen me O my God that I faint not . October the 4. 1680. I Have no design , I pursue nothing contrary to God's interest : but all my designes and pursuits are for God and Holiness . I think I am sure of this , if I be sure of any thing . My great aim and care and labour is to cleanse my self from all filthyness of Flesh and Spirit , and to perfect Holyness in the fear of God. To whom I yield my self a Servant , to obey , his Servant I am . But I do not yield my self a Servant to sin , to obey it ; but I do yield my self a Servant to God to obey Him. The design and business of my life is to do his Will. THE WORKINGS OF MY HEART IN MY AFFLICTION . Aug. the 5th . 1680. THe Will of God in laying this affliction upon me , I unfeignedly approve as Holy , Just , and Good ; And I am unfeignedly willing to bear the Affliction , as it is an Evil laid upon me by his Will , till the time come , in which he thinks fit to remove it . I watch and pray and strive that I may not give way to a repining thought against his holy Hand . In this point thē Spirit is willing , but the Flesh is weak . My mind doth really consent to Gods dispensation and to my submission , and being most agreeable to his wise and gracious Government , and most conducing to my Salvation . But my sensitive part , and my mind also as it is in part unrenewed , weak and sinful doth greatly reluctate , so that I am put hard to it , and I must say , I am willing , Lord help my unwillingness . I have not observed in the several dayes that a thought of direct or positive discontentment or vexatious commotion of mind hath been admitted by me , nevertheless I see to my grief , that I fall exceeding short of that quietness , contentation , and cheerfulness in my condition , and of that sreeness of Self Resignation to Gods Will , that I desire , and his goodness calls for . I wrestle with God by importunate prayer , that this thorn in the flesh might depart from me ; that this distemper might be removed , or so mitigated , that I might be in some comfortable ease , and get a more cheerful freedom in doing my duty . Yet I would not wrest this relief out of his hands unseasonably , and without his good Will , and his Blessing . I would wait his time , and desire to have ▪ it with his love and favour , and with a saving benefit . And so my earnest desire thereof is limited with submission to his holy Will. Yet I find that this submission is no easy matter , but that I must take pains with my own heart , and that it is God , who must work my heart to it , and keep under the flesh , which is alwaies ready to rebel . It is hard to be willing to bear my wearisom condition . And O how weak is my heart , and ready to sink , if it be not upheld by a strength above my own ! O let His Grace be sufficient for me , and let His Power be made perfect in my weakness ! I feel my self bettered in the inner man by this chastening . It hath furthered Mortification and Self-denyal , and done much to the breaking of the heart of Pride , and to bring me on towards that more perfect Self-Examination , for which I labour . It hath much deadned the World to me , and my desire to the World. It makes me know in earnest the Emptiness of all creatures , and how great my concern is in God. It drives me close to him , and makes me to fetch all my comforts from him . I see of how little value all outward contentments are ; and not only in my present afflicted state , but if I were at ease and in full prosperity . The sense of this benefit to my soul is the great means of bringing my Will to that weak degree of submission to God's Will , to which I have atatined . O that I could live more by Faith in this trying affliction . I indeavour to impress upon my Soul those arguments , which the Scripture affords for Patience and Long-suffering with joyfulness . But this will not do the work , unless the Spirit of Faith and Patience be given from him , from whom comes down every good and perfect gift . I pray , I cry to my Father , that he would give me the Holy Spirit according to his Gracious promise , that I might shew forth the Power of his grace , and that I might not dishonour him , nor discourage his Children , nor reproach Religion by my weakness . And in my bearing of it well , my Reputation is nothing regarded by me in comparison of the honour of Christ. Him I desire to Gloryfy both in my obedience and patience . I do not love God the less because of his correcting hand upon me . As my necessities drive me , so His Love draws me , and my Love brings me to him . I look to him as my Father . And shall I not honour my Father , and give him reverence , when I am chastned of him ? The Lord is my Portion saith my Soul , therefore will I hope in him . I will wait for the Lord , who hideth his face , I will look after him ; He retaineth not his Anger for ever , because he delighteth in Mercy . Therefore he will turn again , and have compassion upon me . If he kill me I will put my trust in him : for he will not cast me off for ever , if I cleave to him with Faith unseigned , but even through Death it self will he save me . He will bring me forth to the Light , and I shall behold his Righteousness . When I say , what shall I do in case of such or such troublesome or dangerous consequents , my heart answers , be not careful , God will provide , I will leave it to him . Besides a Natural desire of ease and rest , the sense of the temptation which I am liable in this condition , makes me importunate to be delivered from it . I feellingly know the weakness of my own heart , and I am not ignorant of the Devil's malice and subtilty , and how he will make the fiercest assaults , where I am weakest . Whereupon I tremble in my self for fear of being tempted , and shaken and greatly amazed . And upon this ground respecting my Souls safety , I judg an humble and patient importunity with God for the removing or moderating of my distemper , to be my Duty . Yet to keep me from being over solicitous and anxious in this thing , I consider that God doth govern and limit all our temptations , and will not suffer us to be tempted above what we are able , but will with the temptation open a way for us to escape . Nevertheless I find , that I do much offend by too great a vehemence of desire to be delivered from this grievous burden without due submission ; also by too much disquietness and dejection , when after some expectation of a benefit by that means , I perceive that my hope thereof is like to be frustrated . The Lord help me to carry it better , and as I ought to do , and keep my mind in its right frame . My business under this Affliction is to be careful about my own part , and to leave God's part to his care . My part is to do my duty , and to get the benefit of the Affliction , but to remove it is God's part . Let me perform what belongs to me , and what belongs to God , he will certainly perform in his own time and way . The Sum of my duty is Graciously to comply with the dispensation and to behave my self suitably to it , and to please and honour God under it . Accordingly in this I Labour , and in this way I seek for comfort . And first I justify God and judg my self . God exercises his own holiness and justice in this Castigation . His justice and holiness I approve , and accept the punishment of mine Iniquity , and exercise an hatred of the Sin , for which I now smart . I will bear the indignation of the Lord , because I have sinned against him , and I repent with a self-abhorrence ; And I lye in the dust at his feet , and wait on him , untill that he have Mercy upon me , and I am glad to receive Mercy upon his terms . I have fled for refuge to lay hold on the hope that is set before me . I do most heartily take God for my portion , and I had rather Live the divine Life in Conformity to him and Fellowship with him , here in the first-fruits of the Spirit , and hereafter in the fulness of Glory , than live in the fulness of the delights and Contentments , that belong to the Natural Life upon earth in a way of Sin , and allienation from the Life of God. I do most heartily take Christ according to the offer of the Gospel , not only to be justified from my Sins and delivered from the wrath to come by his merits ; but also to be Sanctified by his Word and Spirit , and to be governed by his Laws , and to be brought by him unto the aforesaid fellowship with God. And my Life and practice in the main Bent and ordinary course thereof is according to this choice , in a daily walking not by sight and sense , but by faith ; not after the flesh , but after the Spirit , in setting my heart not on earthly , but on heavenly things . I cast off vain desires and hopes , and my expectations of good are from God according to the tenor of his promises . When I walk in darkness , and see no light of outward comfort , humane helps , and visible means , I will trust in the Name of the Lord , and stay my self upon my God. I strive with my own spirit to subdue it to the will of God ; And in whatsoever I am tempted to be most impatient , therein I labour most for patience . My great care is that I may not sin against my God in any kind , and more especially that I may not sin by a rebellious impatience under his correcting hand . In this present distress I look upon my self , as being upon my Tryal , and therefore I look more diligently , to my behaviour in it . Now a price is put into my hand for the proof of my sincerity , and I labour accordingly to make good proof of it . I am willing to serve God in pain and patience , else I were unworthy of so good a Master . I am willing to be conformable to Christ in suffering , else I were unworthy of him . But here I must say again , the spirit indeed is willing , but the flesh is weak ; Lord help my unwillingness . I am called to deny all the pleasures of sence and to mind them no more ; and I am heartily willing of it . I am called to declare to others by the exercise of Faith and Patience the Righteonsness of the Lord , and his tender Mercies , and great Faithfulness , and that he alone ▪ is Alsufficent . O that the power of his grace may be thus magnified in me ! This is the fruit of the Afflictions , that I look after ; And in this will I labour more and more . And through the help of Divine Grace I will not doubt of a good Issue , while I am found in the Way of Duty . To them , who by Patient Continuance in Well-doing seek for Glory and Honour and Immortality , God , who cannot lye , hath promised to give Eternal Life . I am desirous to be delivered from this Affliction ( if it be the Will of the Lord ) upon this account , that I might have a more notable proof of my freer choosing of God for my Portion , when I am not thus driven to Him , as now , because I can go no where else for Comfort ; also of my freer turning from the World , even then when I am capable of injoying it . To have such a proof of these things in my self , I should take for a great Advantage , and be greatly Thankful . Nevertheless , for the quieting of my Mind , I consider that my present Afflicted State doth better secure me from Temptations , which might draw my Heart from God to the Love of the World ; in which respect , Prosperity is far more Dangerous than Adversity . Moreover , my present State gives me Advantage for a higher proof of the Grace that is in me , and of the Power of Divine Aid , upholding me in a Life of Faith and Patience , by which I Live upon God alone , when Worldly Comfort fails me , and by which I am enabled to overcome things Grievous to Nature , and to get above , not only the Pleasures , but the sharp Pains of Sense , and to Live , and endure with little natural , or bodily Rest. Also , it gives me the advantage of exercising a resolved , willing Self-Resignation to God in this Dispensation , which is harsh to Flesh and Blood , and a resting in Hope , when there is no present appearance of help , and a waiting , and looking for the Lord , who hides his Face , and a cleaving to him ▪ by constant Love , though he doth fore Bruise me . If I continue in the exercise of these Graces , they will give me a Good Proof , that the Heavenly Nature is in me , and will make way for great Assurance towards God , and full Consolation in Christ Jesus . And yet further , I trust that I have long before this distress , chosen God for my Portion , and drawn off my Heart from the flattering Vanities of this World. And I know , that in this Distress , I do not come to Him constrainedly , or meerly as driven . For I delight to draw nigh to Him , to pour out my Heart before Him in Prayer and Meditation . My Meditation of Him is Sweet to my Soul , and I do not Love to be Diverted from it . And when my Distemper is any whit more easy , it Works unto a Rejoycing in Him. And it is for enlargement of Heart towards Him , that I chiefly desire bodily Ease and Rest. Hear my Cry O God , Attend unto my Prayer . I will Cry unto Thee , when my Heart is overwhelmed : Lead me to the Rock that is higher than I. God the infinite Goodness and Love , will not cast off a poor Soul that lies at his Feet , and cryes for the Help of his Grace , when it is ready to sink under the Burden , and is willing to have Mercy upon his Terms . Therefore , I will still cry to Him , and look for Him , and lean upon Him , & will not depart from Him by an Evil Heart of Unbelief . This I resolve in his Strength . Lord Strengthen me unto the perfect Work of Patience . Lord , I heartily consent that Thou shouldest use me as Thou pleasest , so Thou use me , as one of those that Love thy Name . Disposal is an effect of Propriety , but it is alwayes a regular , and a loving Disposal of the Subjects of his Government . O! Deal favourably with thy Servant . Thou Knowest my Frame , Remenber that I am but Dust. The Lord will Perfect that which concerneth me : Thy Mercy O Lord Endureth for Ever . Forsake not the Works of thine own Hands . O Lord , without Thee I can do nothing . Therefore I must Beg , and Thou wilt give Grace sufficient , without which I cannot Subsist . For therein is the Life of my Spirit . For Ever , O Lord , Thy Word is settled in Heaven . Pitty me O Lord , as a Father Pittyeth his Children . Comfort me O Lord , as one whom his Mother Comforteth . The Lord will wait , that He may be Gracious unto you : For the Lord is a God of Judgment ; Blessed are all they , that wait for Him. Can I be in a better Hand ? As my professed Judgment is concerning Gods Proceeding , so let me stand Affected towards it . NOTES FOR My Self . KEep thy Heart with all Diligence ; for out of it are the Issues of Life . Death and Life are in the Power of the Tongue . Entertain not a sensual Imagination for a Moment ; and give not way to the least Glance of the Eye towards Vanity . Be alwayes expecting some Trouble or other , to interrupt thy outward Peace and Rest. Never expect any thing from the World ; and when it offers thee any thing that is good for thee , receive it ; but catch not at it greedily . Be alwayes mindful what thou may'st do for thine own and others Salvation , in every Instant , upon every Occasion . Dye daily . In arguing with another , watch against every inordinate Heat of Passion , loud Speaking , and every rash Word . If any neglect or slight thee , care not for it , yet observe it . Any Matter of Tryal to thee , reckon among thy gains . Take no delight of Sense , but in a manifest and direct Subserviency to Spiritual Ends ; and use not that delight to irritate , but to allay Sensuality . When a sensual Imagination or Passion breaks in , then excite a Tast of the Powers of the World to come ; and delay not to recover the Divine Frame . What thou doubtest , do not . In thy Actions , consider not only what is lawful , but what is best in the present Circumstances ; and do that . In every Delight of Sense , watch against all Brutishness . When thou art in Company , where the Talk is but vain , watch to put in a Word , that may be to Edification . If any despise thee , do not bear a grudge against him for it . And be not offended with any , meerly because they do not honour thee . When thou art framing Excuses , take heed of speaking an Untruth , or approaching near to it ; lest in avoiding the Offence of Man , thou make too bold with God. Take heed of this also , when thou wouldst speak pleasingly , and avoid Offence in speaking . Use no Recreation or Delight of Sense , but what thou canst at that very time desire of God , that it may be sanctified to spiritual Ends. When thou hearest that another hath spoken any thing to thy Injury or Disparagement , beware of a Transport of Anger , that thou speak not harshly or unadvisedly against Him , or too passionately for Self , or as too much concerned for Self . Uphold the Reputation of thy Colleague , or any that is joyned with thee in Service , as thou wouldst thine own . Watch against all secret Pleasure , in the lessening of another for advancing thy self . Pray heartily for the Success of thy Colleague and others , who perform the same Service that thou art ingaged in . And rejoyce in whatsoever good is done by them , as in what is done by thy self , and own it before Men. Use not Animosity and Contention in any Matter , that may be brought to a good Issue in the way of Peace . Engage not hastily as a Party in a Difference between others ; but reserve thy self impartial , and uningaged , that thou mayest moderate between them . Whil'st thou lamentest thy Weakness in some Cases , and seekest more Strength , be sure to use that greater Strength in all other Cases , whereunto thou hast attained ; and be not remiss or forgetful in any Duty , that is more facil to thee : So shalt thou have Comfort in thy willing Mind , and honest Care , and do much towards the Attainment of that , which thou yet wantest , and reachest after . In the Time of Prayer , let no Business divert thee from it , that is not of present Necessity . When thou hast an Opportunity of speaking a Word for the Good of anothers Soul , defer not the doing of it till another time . Watch against all bitter , and over-passionate Speeches against malignant Opposers of the Truth . For Meckness of Spirit and Behaviour , is more according to Christ , than wrathful Zeal . Be not transported with Passion against those Conformists , who are more sober than many others ; yet manifest too little Compassion to their suffering Brethren . For even in the Regenerate , there is a Remainder of the Spirit of Envy , Partiality , and Selfishness , and too much of Wrath , and Bitterness , and other Parts of the Serpentine Nature , though in a mortifyed Degree . And we are to yield Grains of Allowance , for the Temptations of Prejudice , Interest , &c. to which good Men , as well as others , are obnoxious . In thy Zeal against the Sins of others , be mindful of thine own exceeding Sinfulness : Call to remembrance thy great Offences , which though they be unfeignedly repented of , give thee to understand what cause thou hast to be meek , and humble , and patient towards all Men. Watch against the Motions of Pride and Hypocrisie , in the Presence of any Person , whose Favour and Opinion thou much esteemest . What is Man that thou shouldst pass to be judged by Man's Judgment , or seek Applause from Man ! Be not discomposed about some petty Absurdities of Behaviour , or little Indecorums , or Over-sights : For so to be , is Pusillanimity . When thou hast conceived a dislike of any Person , his Wayes , or Actions , or dost ill resent his Carriage towards thee ; take heed , thou do not take any secret Pleasure in the Fore-sight of Evil coming upon him ; or in hearing or observing any such Folly of his , as tends to his Reproach or Ruin , or notable Dammage . If thou hast fore-spoken the Calamity , or any Evil , that in Reason is like to befal one , who doth unadvisedly manage himself , and his Affairs , take heed of wishing or willing , that the Evil should come to pass , lest thy Judgment or Fore-sight should seem to be disparaged ; yea , take heed of any Motion rising towards such a Wish or Will. My own exceeding Faultiness ingages me in seeing and hearing the Faults and Follies of others , to pitty them , rather than to rejoyce or glory over them ; and to cover or lessen those Faults , rather than to aggravate , or display them . The Mercy and Forgiveness , that I have found and hope for at the Lord's Hand , ingages and disposes me to forgive Injuries and Abuses done to me . And I should not think it much , that I , who am so sinful , should bear some Contumelies , or Abuses from Men. It is displeasing to me , to hear the Faults of others insisted on , whether they be Matters of Folly and Inconsiderateness , or of Perverseness and Malice ; but especially if the Matter be not evident . I find , that petty Dammages and Injuries are apt to be Vexatious , especially in a matter the Whole whereof is but Little ; as in a litile Farm or Living . Wherefore , I endeavour , that I be not surprized with a troublesom Appearance , and consider the Moment of a thing , how light it is . Abhor every Thought , Word , and Deed , which is contrary to Love , and tends to the Hurt of others . The more Men wrong thee , the more watchfully maintain thy Love towards them . After thy publick Ministrations in Prayer and Preaching , be not thoughtful or much concerned , how Men like thy Performance ; but be concerned for this , how acceptable it is to God , and how effectual and successful to holy & saving Means . If God single me out for special great Suffering , I have no reason to judge amiss of it : For such is the state of things in the World to come , that some Individuals must of necessity suffer for the good of the People . And , Why not I , as well as another ? God is my Owner , and he may do with me , as with any other , even as he pleaseth ; and he is my Father , and he will use me well , and make me sufficient Amends for all my Suffering ; and I shall be no Loser , but an exceeding Gainer thereby in the End. In this present State of Tryal , it is requisite that there be a sufficient Difficulty and Hardship , for all those that shall be saved , to grapple with . For all our Boasts of Free-will , unless there were some heavy Weights of Sufferings cast by Providence into the Ballance , to poise against our Propensions to follow Lusts , and Pleasures , and Worldly Allurements , we should never seriously set our selves to the severe and self-denying Duties , which belong to true Godliness . To avoid Inconveniences to thy self , expose not any to Danger , whose Safety thou art bound to provide for . In all Accusations , whether publick or private , when thou hast made a sufficient Defence , enter not into needless Matters for Ostentation , or such further Vindication , as is not necessary , if thou stand in a slippery Place ; but lye at a close Guard , lest thou be entangled , or in some point circumvented . I will never wittingly and wilfully do amiss , by Commission or Omission , in a greater or lesser Matter , because I shall too often do amiss , at least in smaller Matters , through Ignorance , or Inadvertency , or Surprizal of Passion , do what I can . Watch every Opportunity to put in a savoury Word , for the good of a Soul , with whom thou hast occasion of Converse . Remember thou hast nothing of thine own , but all is the Lords ; and accordingly use all that thou hast to no Carnal Interest , but to serve Him , as being wholly devoted to Him. Be as serious and hearty in thy Prayers to God for the Concerns of others , as for thine own . Watch against Selfishness , lest it work unto great Uncharitableness . When thou hast Evidences of thy Sincerity , which cannot in reason be gain-said , hold to them , and take Comfort in them ; yet still endeavour by Reviews , and further Searchings , to clear it more and more . We keep our Evidences , by keeping our Graces in their Lively Exercise . Fetch thy Comforts from Heaven , and not from Pleasures or Hopes here below . Do not overvalue any Worth that is in thy self ; but think it rather less than more , than it is indeed . If any slight thee , be neither dejected nor provoked . Do not value Men according to their Esteem of thee , but according to their true Worth. Watch against the Expectation of hearing thine own Praise ; and when such a Thought arises , instantly suppress it . When thou art commended , let not thy Thoughts dwell on it with Delight ; but let it be to thee as nothing . Take heed of too great a Valuation of thine own Work , or Usefulness in thy Place ; and lay not too great a stress thereon . When Friends out of Love over-value thee , it concerns thee not to over-value thy self ; nor to take more than thy due , though they give it . Have a Habit of Compassion towards the Afflicted , firmly fixed in thee , that the Motions thereof may be sutably stirred up on every Occasion . Let an Abhorrence of any Content in anothers Sufferings , be deeply imprinted on thee ; that every Thought thereof may be prevented , or instantly suppressed : Yea , hate all Disregard to anothers Misery . Watch against all Eagerness , and immoderate Delight in Eating and Drinking ; and against minding any kind of Food , for the pleasing of the Sense . Come to thy Meals not like a Bruit , but as becomes a Saint . Never terminate in the sensitive Pleasure , but make use of it to raise thy Heart to God. When thou hast eaten so much , so that thou thinkest more is not expedient , or is better forborn than taken , proceed not to a Bit more , lest thou be intangled or disturbed . Still consider , Is this Act , I go about , agreeable to one that hath Communion with God ? Will this Act promote Communion with God ? Do I come to this Act , so as to have Communion with God thereby promoted . Seek the lawful Contentment of any that are about thee , as thou dost thy own ; and be as glad to gratify them as thy self , so far as it is convenient for them . Hate and shun all Motions of unworthy Selfishness : And see , that others be sharers with thee in thy pleasant Things , and be not content to have them to thy self alone . Be not over sollicitous , for humouring thy self in sensitive Suavities , but rather suspicious of it , and be abstemious from it . Always mind and do the present Duty . Comply with the present Dispensation , and make the most of it . Thy business is to please God , and God will provide for thy Comfort . Lay thy Heart to Rest in the Will of God. For there is no other Rest for the Soul , to be thought on . I will not indent with God for any good , but what is included in the Covenant of Grace . I will expect no good but according to the Tenor of that Covenant , which is all my Salvation , and all my Desire . I am resolved that Pride shall not set me to Study , or Preach , or Pray , or carry me on in any Service . If thoughts of Men-pleasing or Mans Applause , steal in with my honest intentions , I will instantly cast them out , as soon as they be discovered , and I will VVatch and Pray for the preventing of them . I will Watch , when I go forth in my service for God , that Pride do not send me forth : Mens Opinion of me shall be nothing with me , but the pleasing of God and the doing of good , shall be my whole scope . In performing Prayer , I am intent upon God , and his Hearing , and observing my Thoughts and Words ; and I earnestly purpose and strive against Thoughts about mens observing and judging of my Performance . Nevertheless , I do find that together with my sincere and earnest Intention directed to God , Thoughts of Regard to Mens Esteem , and Judging , will too often thrust in , do what I can , so as either to be pleased , or troubled , as I think they judge . These Thoughts have greatly troubled my Spirit . Hereupon I consider , That a due Regard to Expressions for Mens sake , that they be Affecting and not Offensive , is not faulty but necessary ; and therefore must be heeded . And I think that my thoughts above mens judging have this intention at last chiefly , that my Expressions be Affecting , and not Offensive , yet I am jealous of the mixture of Corruption and Vanity . I earnestly indeavour to have my Heart so filled with the Apprehension of God's infinite Majesty , and my Infinite Concernment in him , that all Impertinent thoughts may be quite swallowed up . All designing and indeavouring to please men for my own praise I do at that very time detest and abandon , yea at that very time I am sure I do very little regard either the Approbation and praise , or the disallowance and dispraise of those very Persons , about whom my thoughts are apt to run out , as aforesaid . I do my uttermost to prevent , restrain , and suppress all such thoughts , they are a burden to me . There is scarce any thing that stirs within me , which hath less of my Will , than these thoughts have . There is scarce any thing , against which I do more watch and pray and strive , than against these thoughts . And whatsoever tincture of Vanity and Corruption be found in them , I am Heartily sorry for it , I hate and loath it , and I hope that the merciful God will not Impute it to me , to the rejecting of my Prayer or to any breach between him and me . I find that my very fear of this Evil , and desire to avoid it , doth draw my thoughts to it , as a mans great desire to sleep , and his fear that he shall not sleep doth commonly keep him waking . These thoughts I abhor , not only before and after , but in the very time they come in . And I strive with might and main against them . If God approve my Service and own me in it , I shall be abundantly satisfied , though men ( what soever or how-many soever they be ) should despise and loath it . On the contrary , If men should never so highly approve it , I can never be satisfied , if God do not accept and bless it . This I am sure of , if I be sure of any thing . I discern that by care I have brought it to that pass , that my thoughts of others present with me in prayer are not with regard to their praise● which I value not , but to what is fit to be done by me in that service , and to their being affected with it . I find I am prone to be anxiously scrupulous : yet I should consider that there be insuitable weaknesses ( as Impertinent thoughts ) accompanying the best Performances . FINIS . His WRITINGS Published are : 1. HIs History of Col. Massy's Military-Actions at and near Glocester . 2. The Interest of England , 1st and 2d Part. 3. A Discourse of the Religion of England , asserting , That Reformed Christianity , setled in its due Latitude , is the Stability and Advancement of this Kingdom : In two Parts . 4. The Kingdom of God among Men : With a Discourse of Schism : and an Account of himself about Conformity , Books Printed for Thomas Parkhurst . THe Art of Divine Meditation by Edmund Calamy late of Aldermanbury , London . Mr. Thomas Wadsworth's Remains , with Remarkables of his Holy Life and Death . There is Printing a Discourse of Mr. Nathaniel Vincent , of Self-Examination , and Meditations on the Sacrament . One Hundred Select Sermons of Thomas Horton , late of St. Hellens , London . A Discourse of Actual Providence , by John Collings , D. D. An Exposition on the Six First Chapters of the Revelations , by Charles Phelps . Sermons of Grace and Temptation , by Thomas Froysel . Ark of the Covenant by George Gelaspy . A New-Years-Gift , by Thomas Lamb. Christ Display'd , by Nathaniel Heywood . Heaven or Hell , in a Good or Bad Conscience , by Nathaniel Vincent . Incomparable Excellencies of God , in his Attributes and Word , by George Swinnock . Glimpse of Eternity , by Abram Coley . An Exposition on the Assemblies Catechism , by Thomas Doolitle . Another Exposition by Thomas Lye. Another by Thomas Vincent . Morning-Exercise against Popery , by sundry Ministers of the Gospel . Four useful Discourses by Je● Burrough , Published by Matthe● Mead. Present State of New - England . Husband-man's Companion , it divers suitable Meditations , by Edward Bury . Revival of Grace , by Henry Hurst . Shepherdy Spiritualized , by John Wood. Antidote against the Fear of Death , by Edward Bury . Notes, typically marginal, from the original text Notes for div A34544-e170 * In his Funeral-Sermon . * Marcus Antoni●● 
A07786	----	The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M.. Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623. 1602 Approx. 169 KB of XML-encoded text transcribed from 130 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A07786 STC 18163 ESTC S103514 54532267 ocm 54532267 3672 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07786) Transcribed from: (Early English Books Online ; image set 3672) Images scanned from microfilm: (Early English books, 1475-1640 ; 716:14, 2125:14c) The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M.. Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623. Xenophon. Memorabilia. Munday, Anthony, 1553-1633. [22], 215, [23] p. Printed by I.R. for William Leake, at the signe of the Greyhound in Paules Churchyard., London : 1602.. A.M. = Anthony Munday. Signatures: A-L¹² (first and last leaves blank). Printers' device on title page (McK. 341). Includes "A dialogue of the providence of God, written in Xenophon, his firste booke of the deeds and sayings of Socrates" [i.e. the Memorabilia]. Bound and filmed following 6832.65. Imperfect: tightly bound; copy at 2125:14c lacks A-B₇, and B₁₁; copy at 716:14 lacks L₁. Reproductions of originals in: Folger Shakespeare Library. 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Spiritual life -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-04 SPi Global Keyed and coded from ProQuest page images 2007-04 Ali Jakobson Sampled and proofread 2007-04 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE True knowledge of a mans owne selfe . Written in French by Monsieur du Plessis , Lord of Plessie Marly . ❀ And truly translated into English by A. M. AT LONDON , Printed by I. R. for William Leake , at the signe of the Grey-hound in Paules Churchyard . 1602. Aduenturez et marchez auant . coat of arms or blazon TO THE RIGHT VVorshipfull , Maister Iohn Swynnerton , Esquire : And to the most vertuous Gentlewoman his Wife : All happines to them & theyrs in this life , and in the life to come hartilie wished . THis excellent Treatise , ( right Worshipfull ) beeing written in the French tongue , by that honorable and learned Gentleman , Monsieur du Plessis , appeareth by his owne words , to be doone for the reformation of a mightie Atheist , who stood stifly against the knowledge of God , & verie deepe disgrace of Religion by him dailie committed . In regard whereof , albeit hee had commended to him his learned labour of the truth of Christian religion , ( able enough to stop the impious mouth of any blasphemer whatsoeuer : ) yet he was the rather induced this way to deale with him , because by laying open the knowledge of a mans owne selfe , and the seuerall admirable testimonies hee carrieth about with him , Gods omnipotent glory might the more plainly be approoued , the immortalitie of the soule no way be able to be denied , nor the truth of Gods religion & his prouidence be at any time doubted of . If wee looke vpon any curious picture drawne to the life : wee immediatly conceiue , that the same was the work of some rare and artificiall Painter . If wee gaze vpon the goodly Monuments and stately erected Pallaces , full of arte , industry , & many exquisite perfections : wee presently apprehend , that some ingenious Maister was the contriuer thereof , and that it proceeded from a skilfull workman . If discretion , in censuring of these and such like things , dooth so sway our oppinions : what can wee then say , when beholding the world , and attayning to the knowledge of wonderful thinges therein contained , but that perforce wee must confesse and acknowledge , an higher cause and especiall Creator of them all ? Let vs come then to Microcosmus , to the little world man , and enter awhile but into this kinde of consideration . Wee cannot be so absurd and blockish , but that we will graunt he had a beginning , a cause from whence he came , that it was not possible for him to make himselfe , but must needes come into the world by the help & meanes of some other . This very consideration , guides vs to acknowledge a Father and Mother , frō whose loynes we proceeded , & that from them wee had the benefit of life . Arising thence by further gradations , wee attaine to intelligence of our predicessors , & iudge by them as of our selues : that they had an originall as we had , and were not the first men in the worlde , but ascending vp still from Father to Father , wee shall finde in the end one Father of vs all , & that from him we had our first beginning . Concerning that first Father of vs all , hee must also descend of one , or el●e bee eternall , or come of some matter like to God , or at the least be GOD himselfe . Which because he could not be , hee must needes haue some beginning , & be borne after some other sort , then they that did descend of him : wherein what can wee otherwise say , but that the Creator of the whole world must needes be his father ? From this beginning wee can climbe no higher , but there of necessity must stay & conclude : that this first Creator of Nature was without beginning , and because we shall else haue no place to rest at , confesse him to be infinite and eternall . Thus the creature leades vs to finde out the Creator , and proceeding from one essence to another , attaines at last to the first essence , endlesse & euerlasting , as the spring and originall of all in generall , to wit , the almightie and omnipotent great God. Hauing thus attained to the knowledge of God by the creature , let vs nowe proceede to learne to know what the creature is : which beeing the whole scope and argument of the Treatise following , I will leaue the whole case to be resolued thereby , as beeing therein handled at full and very learnedly . Now my humble sute vnto your Worship is , that in regarde of some breach of promise , concerning my Paradox Apologie , which long since you should haue had , but that the troubles of the time , & misinterpretation of the worke by some in authoritie , was the only cause why it went not forward : that you would please to accept of this excellent labour , not as in discharge of that former debt , because it being againe restored me , shall shortly come to aunswer for it selfe , but rather to looke with the more fauourable regard on this , first for the honorable Frenchmans sake , whose workes doe carry no meane commendation through the vvorlde : And next , for the vnfained affection I beare you , deuoting my best abilities of studie to your kinde patronage , so please you but to grace them with fauourable acceptance . The Treatise against Atheisme , written by the same Author , to the same person , and annexed to this learned labour of his , beeing likewise so lately come to my handes , I will ( by Gods assistance ) finish with what expedition I may , and entitle it to the kinde entertayner of this former , as beeing a booke most needfull for these times , wherein neuer enough can be sayde or written of that argument , so mightie is the multitude of blasphemous Atheists , and so dangerous their proceedings to Gods high dishonour . I am loth to be troublesome by tediousnes to your Worship , because to the wise and iuditiall , I know a word is sufficient : the worke , my selfe , and what I can beside , I prostrate to your gentle interpretation , wishing to you , the vertuous Gentlewoman your wife , & hopefull issue , all those hapepie blessings that this worlde can or may affoord , & after the finishing of this frail-terrestriall pilgrimage , a full measure of eternall tranquilitie in the Land of the liuing . Your VVorships in all trunesse of affection , An : Mundy . To the Reader . BY the iudgement of the best and learnedst Philosophers , as also by some apparant proofe in our owne selues , wee finde , that our affection or desire after any thing , is a quality proper & peculier to the soule : for from it onely are our affections deriued , and thereby are we led to the prosecution of whatsoeuer we can most couet . Now , all our longings and desirous appetites , are not euermore for the best , albeit in our fraile iudgements it may carry a wel seeming likelyhoode : but too often we finde it by wofull experience ▪ that we haue no greater enemies then our owne affections , nor fall into heauier daungers , then those we are led to by our owne wilfull follies . To runne into particularities of our seuerall appetencies , as some after honour , others after riches , others after temporarie glory or applause , and others after vaine & friuolous pleasures : would require a larger discourse then this whereto I am limitted , and I should but follow the olde track of custome , which almost is handled in euery tractate . Yet we find the nice natures of some to be so scrupulous , that when the liuer-veine of theyr corrupted opinions is but toucht a little , not launced or let blood for the better safety of their health : they fall into such extraordinarie fits , or rather frenzies , that no men are more condemned , then they that can soonest cure them , nor worse entreated , then such as best loue them . And what is the maine impediment in those teachie humorists , but only a mighty assurance and ouer-weening of their own knowledge , and skilfull reach in all thinges whatsouer ? whereas if theyr capacity of knowledge were brought to the true touch indeede , it would euidently appeare that they know nothing at all , at least not what they ought to know , and would best of all become them to haue knovvledge of . The ambitious man pretends to know what honour & height of dignity is ; yet findes his knowledge to be meere ignorance , vvhen the miserable downfall from his expectation , teacheth him ( too late ) that a meane estate had beene much better . The greedy scraping money-monger perswades himselfe , that his knowledge in managing of worldly commodities , and battering for best aduantage by bargayning , is as much as is needfull and necessarie for him to be acquainted withall , and that , that is the onely reall substance of knowledge indeede : but when he finds by som crosse & change of the world , as either losse at Sea abroade , rapine of theeues at home , or some other casualtie ( vvhereof there vvanteth no aboundance ) that this vvorldlie knowledge is indeede but witlesse folly , then hee can cry out with the Philosopher , that hee had much witte , but no knovvledge . The like might be said of the proude , enuious , wanton , Epicure , &c. all of them coueting no other kinde of knowledge , but what best fitteth & agreeth with their sensuall appetites ; to whom I aunswer with that learned Father Saint Ambrose ; That it had beene much better for them not to haue knowne at all , except they had attayned to true knowledge indeede . Seneca tells vs , that the looking Glasse was first made & inuented , for a man to come to the easier knovvledge of himselfe thereby . Nowe albeit we may gather somwhat concerning our selues , when we view our faces , proportion and the bodies liniaments therein : yet Socrates reached to a greater matter , and applied this beholding of our selues in a Glasse , to an euident enstruction of life and good behauiour . For , he would very often aduise his Schollers and follovvers , to make a continuall vse of looking themselues in a glasse , to the end , that he who perceaued his shape to be comly and well beautified , might thereby learne to shunne all turpitude in manners , which would much deforme and blemish so goodly an appearance . Moreouer , hee gaue them this further admonition , that vvhen any one did discern by the glasse , some want eyther of apt forme or comlines in himselfe , or any other impediment vvhich hee thought to be defectiue : that his labour and care should be the more industriously applyed , to recompence the lack of his outward wants and imperfections , with the mindes inward vertues & more splendant graces . Contrariwise , if the outward shape appeared Angell-like & goodly : to make the inward part thereto as beautifull in resemblance , by auoyding all occasions that may deforme it . Vpon consideration ( gentle Reader ) of that which hath been before alleaged , happening so vvell on this excellent Treatise , vvritten in French by Monsieur du Plessis , an honorable Gentleman of the Kings Counsell , and gouernour of his Crovvne and Kingdome of Nauarre , being entituled , The true knowledge of a mans owne selfe , and therfore may the more aptly be compared to a Glasse , that guides a man to the knowledge of himself : I was the more desirous to bestow translation on it , that it might passe abroade to generall benefit . And so much the rather was I thereto induced , because this Glasse hath a vvonderous difference from the other , which but deliuer our outward shape and semblance onely ; For this discouers the inward parts of the bodie , from the very houre of conception , to the latest minute of life , vvith the manner of nourishing , encreasing and grovving to perfection , and how the body naturally liueth by his power & organes , with euery sence , nerue and faculty thereto belonging ; likewise how the soule hath her being in the body , approouing the dignitie and immortalitie thereof . My humble sute to thee , in requitall of my labour , and the inestimable benefitte thou mayst gaine heereby : is , that thou wouldst reade it with reuerence and discretion , as a woorke not meete for euery immodest iudgment . Let thy reuerence be to God , who hath so miraculously wrought for thee , and bestowed so many blessings on thee in Nature . Let thy discretion guide thee step by step , to a true and perfect knovvledge of thy selfe , by shunning those corruptions and vices that blemish & vvrong Nature , and embracing those excellent prescriptions heerein inserted , to preserue thee in a most tranquile & happy condition . Last of all , for him that first in French vvrote it , and my selfe that haue made it apt for thee in English : we will refer our selues together to thine ovvne construction , beeing loath to conceaue so vnkindlie of thee , as for a good turne to looke for any other then kindnes at the least , which if thou canst affoord vs , it is all we desire , and in trueth no lesse then wee haue well deserued . Thine , A. M. Errata . FOr dogs , read drugs . page , 1. line 6. For Genues , read Gennes . pa. 34. li. 11. For intestiues ▪ read intestines . pa. 52. li. 2. For he , read the. page 53. line . 20. For cerkitude , read certitude . page . 96. The true knovvledge of a mans owne selfe . IF great & excellent spirits , tooke delight to know and vnderstand the nature of all kindes of Beastes , trees , hearbes , dogges , & other things , vvhich God by his power created , by his wisedom gouernes & maintaineth , and in his liberal bounty hath ordained to our vse : surely , vvith farre greater reason , vvee ought to take some paines to haue knovvledge of our own selues . The knovvledge of a mans owne selfe , auaileth , not onely for preseruation of the bodies health , but likewise to moderate the vehemēcie of inordinate affections , which hinder and impeach the health of iudgement . And , although it bee a matter indeed very hard to expresse , in regard of the excellencie & inexplicable maiestie therein consisting , agreeing with him that said , Excellent actions are of great difficultie : Yet , for the profit and pleasure which may be gathered thereby , my good will shall stretch foorth her vttermost abilitie . Our neerest way then to attaine this intelligence , is in speaking first of our chiefe & principall part , namely the soule . The soule is a substance simple , hauing continuall agitation in the naturall bodie , possessed of parts capable to the actions thereof , and albeit ( of herselfe ) shee haue powers and perfections : yet it is so , that while shee abideth within the bodie , shee hath no vse vvithout her organes , and those parts of the bodie that doe agree with her actions . It remayneth therefore to know what vertues are in the Soule ; in what parts of the body she performes her actions ; by vvhat meanes ; & how her vertues are extended ; with the full effects of her strength . The Phylosopher numbers fiue seuerall powers in the soule , which are discerned by offices , organs and obiects , that is to say , those thinges whereon shee grounds her action . The first of these powers or perfections , is called vegetatiue , which by the meanes of such thinges as doe preserue her , ( namely , ayre , eating and drinking , sleeping and watching , rest and motion , euacuation of superfluities , and the affections of the hart nourishing the bodie , ) doe giue increase , and power to beget . Nourishment is made by the vertue of naturall heate , which conuerts the meat & drink into the substaunce of him that takes it . The organes & instruments which haue vse of this power in operation , are those parts of the body appointed to receiue , change , and transport our foode : as are the mouth , the pipe or passage of the throate , the ventricle , the liuer , and the veines , which doe conuey the blood . Howbeit , all the bodies parts doe serue to make nourishment , & conuert the seuerall aliments or sustenaunce into their substaunce : whereupon one vvell saith , that each part hath his peculiar power , to receiue , retaine , alter , and expell . The maner how the body is nourished , is necessary to be known ▪ as well in regarde of health , as also behauiour , which makes mee the more willing to describe it , for all mens easier apprehension . When the stomacke or ventricle hath receiued the foode , it locks it vp afterward to heate & conuert it into a kind of white matter , which beeing so changed ( according to his qualities ) discends by degrees into the guts and bowels , certaine veines wherof doe sucke and draw the very purest & best substaunce , and so do cary it to the Liuer . When it is grosse & superfluous , it discends into the nether guttes , but when it is elaborate and refined by the Liuer , then doth it make some ample distribution . For , the chollerick humour , in the greatest part is with-drawne , & receiued into a little pursse , cōmonly called the purse of the gaule . Mellancholie , which is the very grossest and most earthy bloode , is sent into the Spleene . The part cold & dry , cōmonly called fleame , is dispersed by diuers proportions into the veines , according to the oppinion of many , the very best whereof the kidneies doe drawe to them for theyr nourishment , and the rest is caried by vessels attending on the bladder , whereof vrine is made in that part . What else remaineth of this masse or substance , is transported to the hart , where the right ventricle thereof receiues and purifies it , to the ende it may bee conuenable and fit for nourishment . Moreouer , one part of the bloode so receiued into the right ventricle of the hart , is deriued vnto the left ventricle , & conuerted into the spirits vitall : So called , because by them the life & natural heate of the bodie is preserued , and so are the animall spirits of the braine made , which are the instruments of moouing and vnderstanding , and of those noble actions that conduct our life . Againe , from thys right ventricle of the hart , is the blood distilled into the veines , and from them an apposition & commutation of them , is conuayed into our substance . There are three seuerall digestions made , onely to perfect thys nourishment : the first is in the ventricle , which vulgarly is called the stomack , whē the food is conuerted into matter dry and white : the second is in the Liuer , where the said matter is altered , & takes a kind of red colour : the third is in the veines , where this matter ( already cōuerted red , and made blood ) is purified , thinned , and heated , by the vertue and warmth of those spirits which are in the arteries , & ( as the nature of sweat ) doe passe ouer the heads of those arteries , and subtilly is mingled with the blood of the veines . Heerein truly nature gaue vs the lawe & example of communicating our graces , gyfts , and perfections , from one to another , for the arteries , which are the pypes appoynted for carriage of the spirits , where the finest & perfectest blood ( regularlie placed vnder the veines , by poares & little holes almost imperceptible ) doe make cōmunitie of their spirits with the veines , to the end that the bloode of those veines most corsiue and cold , might be heated , altered , & subtiled by the meanes of those spirits : in recompence of which benefit , the veines doe impart theyr blood to the arteries , to moisten and temper theyr spyrites , which ( without thys helpe ) would be verie dry , burning , and too hote . The like argument deriued from nature , vseth S. Paule , 1 , Cor. 12. cōferring the offices of the bodies members , the vtilitie , dignitie and cōmunication of them , with the spirituall graces , which god hath distributed to euerie one perticulerly , to make a cōplete body , & an intire church ( as it were , ) the place is well worth the noting . Wee commonly say , that the hurte or defect of the first digestion , cannot be corrected & repaired by the other : euen so , when the ventricle dooth not iustlie performe his dutie , the matter which remayneth ouer-rawe or cruded , can neuer ingender good blood . Therefore , such as giue not due leysure to theyr stomack to make digestion , doe fill their bodies with hurtful humours , abating and weakening the vertue of theyr stomacke , and likewise of theyr liuer : whence groweth Palsies , trembling or shaking of the members , age hastened sooner thē should be , with blisters and bleanes , which deforme and much mis-shape the bodie . Yet is not this all the inconuenience & hurt that ensues heereby , for if the blood be impure , the spirits made therof , cannot be cleere or noble , of which spirits , are vapours & fumes subtilly extracted & drawn frō the blood , of which spirits are begotten and heated the left ventricle of the hart , & made like industrious & liuelie sparkles , to giue heat and vertue to the parts of nature , as both proffer and produce theyr actions . These sparkles haue been ( by reason of their dignitie & excellence ) in so great admiration , that diuers entred rashly into this errour , that those spirits were the substance of the soule : then the impure blood , badly digested , grosse and disorderly concocted can neuer be made spirites , nor by ouergrosse and impure spirits , can be doone anie noble actions , neyther can the soule be freelie exercised in her offices , onely through theyr most harmefull hinderances . For we see those men that are giuen to intemperancie , be commonlie sleepie , dull , of slender capacitie , not able any long while to contemplate , retaine , well conferre , or vnderstand the order , discourse , causes and effects of thinges , neyther what conuenaunce or difference is among them : nor can they promptly or expeditiously apprehend and iudge the benefite or harme , which ensueth on any thing taken in hand , so great is the intemperance of the mouth . Heraclitus the Ephesian , by impuritie of his feeding , became full of the Dropsie . Salomon saith , that more perish by the intemperance of the mouth , then by the sword . Hipocrates numbers sixe things , which hee calls not naturall in vs , because they are no parts at all or members of the body , yet necessarie notwithstanding to maintain life : which are ayre , eating & drinking , sleep and watchfulnes , motion & rest , euacuation of superfluities , and the affections of the hart . Hee giues a rule whereby to know those things profitable for the bodie , as also the manner & order howe to vse them . First ( saith hee ) labour and moderate exercise of the body , meat , drink & sleep , all these things are to bee vsed in a meane . The benefite of the first , is , that by moderate labor , naturall heat is excited and mooued , superfluities are consumed & expelled , which is a profitable thing before new viands be receiued . For euen as hot water by the fires side becomes coole , when cold water is mingled therewith : so is digestion hindered , when the stomacke is charged vvith fresh receite of foode , not staying till the former haue taken his due course . Thys ought wee especially to auoyde , according to the rule which sayth : that the more vve nourish an impure bodie , the more we do offend & dangerously hurt it . Those labours & exercises , which do cause great agitation of the armes & stomacke , are most agreeable for health : but care must bee had of ouer great stirring , as well of the bodie as of the minde , immediatly after refection is receiued , for then we should rest , or keep ourselues from immoderate moouing , because ( in that case ) the stomacke beeing too much stirred , it cannot intirely and fully make his digestion : For the little doore beneath in the stomacke , by thys ouer-hastie stirring , is opened , & therethrogh escapeth some matter vndigested , which fault ( as already vvee haue said ) cannot afterwarde againe repaire it selfe . The qualities , measure or quantities , the kindes or sorts of food , the time , and the place for taking them , the cōplexions both of them , and those that receiue them : ought also to be diligently cōsidered & weighed , but them we doe referre to the Phisitions , who haue therin prescribed very learned rules . Sleepe is necessarie for the preseruation of health , and then it best agreeth with the bodie , when the vapours and fumes ( both sweet and profitable ) of nourishment , beeing in the stomack , doe raise vp thēselues to the braine , slyding sweetly thorowe the ventricles of the braine , thickning and mingling them-selues vvith the braines naturall coldnes : for , in discending , they woulde hinder the course of the motiue and sensitiue spirits , and stop the conduits of vnderstanding , and those nerues vsuallie seruing for motion . Nor doe I without iust cause terme these vapours to be sweet : for if they bee at any time too clammie , sharp , dul , or slow , they doe then wounde the braine , and engender Apoplexies . This rest serues to recreate the powers of the soule , it moystens the braine to beget new spirits , and labours for perfecting the offices of the ventricle & liuer : all which thinges at full it performeth , because the hart ( therby ) reuocates & drawes his heat to him . For those mēbers which are farre off from the hart , do wexe cold by sleeping , as we may note in the hands , head and feete : wherefore it behoueth to couer those parts better in the time of rest & sleeping , then whē we are awake , busied , and labouring . This reuocation of heate and blood for the hart , works it selfe thus , the vapors being made cold by the braine , in discending , doe meete warme fumes cōming from the hart , wherevpon those vapours are chased to the exteriour parts , and so the heate of the hart more amply is augmented : wherof , the hart , by the arteries , like to a King , ( willing to assist & furnish thorowly the indigences & wants of the liuer , and the stomack ) makes his prouision and store of blood & heate , to help thē with supply in perfecting their concoctions , and offices of nature . And assuredlie , heerein we haue a liuelie example , of the well guiding , gouerning , & managing of a cōmonwealth : for the hart ( as Prince and King ) enricheth & furnisheth him self in the time of peace and rest , ( commonlie called sleep ) to the end he may in needful time likewise , distribute to the liuer and stomacke , such spirits as are sufficient for their working , which spirits do helpe , further and fortefie the naturall heate . Truely , the first and chiefest office of a Prince or Gouernour of any Country , is , or ought to bee , that his Subiects may liue in quiet , without vexation or trouble of incursions , and thefts of enemies . The second office , is , that he take order they haue victuals and prouision , for their nourishment and maintenaunce . And the third , is , that they should bee instructed in Religion , honest actions , & other necessary Artes , for maintenaunce of humaine societie . Sleepe then is most necessarie , and serueth for euery one of these vertues in the soul , as in the office vegetatiue or nourishing , because it perfects digestion : and there is nothing more certaine , then that vncurable crudities doe come thorow lacke of rest & sleepe . For not onely by ouer-long watching , the food receiued cannot perfectly concoct it self , but likewise the vertue of the ventricle is feebled and vtterly ouer-throwne : as well through the charge & weight of the foode , as also that the nerues are made weake by the feeblenes of the braine , whence they proceede , and this debilitie is only caused by want of rest . It serues also in the power appetente : for the hart attracts his heate , and engenders great aboundance of spirits , which are alwaies the cleerer , the more the bloode is neate and purified . It profits likewise the power principal , which is the vertue Intellectiue , for hee orders his actions by meanes of the spirits in the braine , which touch & mooue the nerues , as well sensitiue as motiue . Adde wee heereto , that in sleepe , the substance of the braine is refreshed and moistened , which braine , ( by too great drynes , ) looseth his complexion , & the substaunce of the nerues cannot then wel performe their offices : iustly agreeing with the strings of a musicall instrument , which if they be too dry , or too moist , too slack , or too much extēded , they can yield no sounde of good accordance . This place admonisheth vs to speake of dreames and fantasies , which happen in the time of sleepe , and are nothing else but meere imaginations , that present themselues , vvhen the spirits ( which are the instruments of our cogitations ) leaue their orderly course , & confusedly and irregulerly moue themselues in the braine . There are diuers sorts of dreames , some being called common & vulgare , because that the causes are euident : as when in our sleepe , the images and shapes of things , which the day before haue exercised and frequented our cogitations , doe make a tender and offer of thēselues : as Iudges do often reuolue on theyr law-cases : Scholastical Diuines , on theyr relations & vrgent examinations : Carters cal on theyr horses : Sheepheards on their sheepe , and so of others . Sometimes the cause of dreames is within vs , as those dreames which agree with the humors abounding & working in vs , and these humors doe induce imaginations : as sometimes , by the great aboundance of phlegme beeing in the stomacke , a man dreams that he is swimming in a water : or by the weight & thicknes of humour in the stomacke or braine , a man thinkes he is crowded , or down-pressed in his sleepe . There be other sorts of dreames , which are many times predictions or fore-runners , of such things as are to ensue : but these dreames are not alwaies certaine , & they happē to persons , by reason of some speciall cōplexion or temprature remaining in them , or else by gyft of diuine perfection : as naturally some one is more enclined to poesie or musique , then another . Many especiall examples haue beene noted , as namely the Phisition of Augustus , who dreamed that the Tent belonging to the sayde Prince , should be spoyled : whereof he aduertised the Emperor , who immediatly did withdraw from thence , and soone after it hapned , that the enemy came & set vpon it , spoyling & destroying all that was in it . And Cicero , who dreamed of Octauius before hee knewe him , that hee should be the Prince of that cōmonwealth . And a souldier at Genues , who dreamed that hee should be deuoured by a Serpent , and therefore , on the day he should haue bin shipt away thence amongst others , he hid himselfe in his house : where , by the inconuenience of a tumult , vvhich happened that day in the Citty , he was slaine by a bullet , which came from a peece named a Serpentine . There are other manner of dreames , which diuinely are sent to mē by inspirations , or announciations of Angels : such as were the dreames of Iacob , Ioseph , Daniell , and such like . Such doe neuer happen vpon light affaires or occasions , but in cases of importance : as for the gouernment of GODS church in Kingdoms and common-weales , for order and obseruation therein to be kept : Which kinde of dreames are alwaies certaine . There be others deuilish , as the dream of Cassius , wherof Valerius writeth . Wee haue then spoken sufficiently ( for this time ) of the manner how we are nourished , which behooueth the more to be vnderstood , for our better preseruation frō intemperance : for when wee giue no leysure to Nature , to make her concoctions and transmutations , the receptacles of the bodie doe fil themselues with hurtfull humors , which rotting within vs , doe engender very dangerous diseases : considering that the free and liberall course of the animall spirits , which are the chiefest and verie neerest instruments , or organes of our vnderstanding , are hindered by the colde fumes of the stomack , which thē doe mount vp into the braine . The augmentation of nourishmēt differs onlie , according to the time & quantitie of the creature , for there is a power , which in a certain time causeth in the creature a iust quantitie , according to his kinde : to wit , when it increaseth through all his dimēsions , as length , largenes , and thicknes in al parts , which works it selfe about fiue and twenty or thirty yeeres . In this time nature receiueth most substance by what shee takes , which shee looseth not by emptying her fumes & excrements , for then is the heate naturall in greatest force . Galen saith , that after this iust quantity is confirmed in the creature , the action of nature growes to weaken , because the pipes & vessels of the body , wexe to bee more dry then before : but we say that it is the ordenaunce of God , who hath constituted and limitted to euery creature a tearme and date , vntill vvhich time hee should increase . Euen as wee behold the flame of a lampe , to be nourished & maintained by som clammie drines which is in it : in like manner the bodie of any creature , hauing life and vnderstanding , hath som especial good humiditie , fat and ayrie , which commeth of the seede and essentiall beginning of the body , & disperseth it self throgh all the parts , wherein is carried this viuifying & celestiall heate , holding together , & still nourishing this heate , which humiditie once consumed , immediatly that heate is quenched . This humidity is ( by little and little ) vsed & perfected by this heate , and as the measure and proportion of this humiditie is diminished in vs , the naturall heate groweth to be the more weakened . And albeit that thys best and primitiue humiditie , be so maintayned and nourished , by that which wee take in eating & drinking day by day , yet whatsoeuer exceedeth , or goes beyond that iust substaunce , is held to bee most impure . Like vnto wine , which while his first force & nature is intire , he wil very wel beare some small quantitie of water : but if often , & houre by houre it shal be so commixed , he will in the end loose all his strength . Vpon the like termes standeth our life , for that which we take and receiue daily in substance , doth not so naturally nourish this viuifying heat , as the first and originall humidity . For note heereby how naturall death cōmeth , which Aristotle sayth to be , when the heat naturall is extinct : that is to say , when the primitiue & originall humiditie ( pure and intire ) is consumed . Death not naturall , hath many other causes , to weaken and impouerish this primitiue humiditie , vvhich is sweet , pure and temperate of it selfe : As by drunkennes , gourmandizing , immoderate lubricities , and other excesses of all sorts . Great pitty then is it , that in respect our life is but short , and that day by day it attracts & gathers som diminishing ; that yet through our own barbarousnesse & inhumanities , ( worthily termed worse thē those of the Cyclops ) we shold accellerate and hasten our end , onely by intemperance , and diuers extraordinary kinds of excesses . The augmentation is then made by the same organes , & by the same naturall heate that our nourishment is . Generation hath his parts properly ordayned by nature , & may be thus defined . The power of engendering , is that wherby the creature is ( as it were ) remolded , and renewed for preseruation of his kinde : that is to say , of the common essentiall forme , beeing in manie distinct and singuler parts . The manner how the fruite is formed in the matrixe of a woman , is thus . When the matrix hath receiued the seede of man and woman together , first of all the matrix , like to a little Ouen , ( moderatelie made warme ) doth dry & sweetly harden outwardly the two seedes together : and makes a thin skin about it , such as wee see about the hard shell of an Egge , which skinne or membrane , is made to keep and continue the sayde seede , softly and sweetly boyling within it , only by aboundance of fine and subtile spirits , which naturally are in the same seede . This mēbrane , wherin the seede is kept and enclosed , is principally made of the Womans seede , which is more soft , and lesse thicke or massie , because it is extended with more facilitie then the other . And not onely is thys membrane made to cōtaine the seede , but it is also for other vses beside : for thereon are placed and imposed infinite veines & arteries , to the end that by them the menstruall bloode might be caried , for the nouriture and encreasing of the fruite , which veines & arteries haue their originall , not only of the spermaticke vessels , that is to say , those which draw , prepare & carie this seed , but likewise of a great truncke or veine , planted and rooted on the liuer . This skinne is ( as it were ) folded and wrapt about the matrix , to the end the sayde matrixe might giue warmth to the fruite round about . There is in this wrapper or membrane , many small threds of veins or arteries , which spreading and extending themselues one among another , doe constitute and make two veines and two arteries , and in the midst of them a conduit . These veines and arteries , like rootes of fruite , beeing planted in the seede , doe make the nauil : where , by the first sixe dayes , nature cloatheth these stringes and threds of veines and arteries , and the seede softly boyleth in his folder . Then about the seauenth day , when the nauill is formed , and these veines and arteries ioyned , through them is drawn the blood and spirits , & caried & mingled with the saide seede , for forming of the principall members . For in thys enuellopper there are diuers entries , like the entring into some little vault or seller , in which entries or concauities , they are conioyned together , & ( thorow those vaultes ) the little rootes doe attract blood and spirit . And while the seede thus heats & boileth , it is made like three litle bladders or purses , which are the places for the liuer , the hart , and braine . There is then drawn along by a veine proceeding from the nauil , some thicke bloode , as nourishment , vvhich thickens & shuts it selfe into the seede . The fore-said veine is forked , and alongst one of those braunches passeth this blood , and settles it selfe to a thicke substance : behold then how the liuer is formed . Wee see by experience , that the Liuer is nothing else but thickned blood , grown hard together , and this liuer hath many smal threds , which serue to attract , retaine , change and expell , according as vve haue before declared . Alongst the other branch of this veine , is formed a gutte or passage , which soone after , carieth , contriueth and fasteneth the bowels or inwards , to the backe of the creature , and it is a vessell where-with to sustaine the veines , wherin prospereth the verie purest part of blood , in the smallest intestines or inwards , and so conueies it to the liuer . In like manner , alongst the same brāch , the stomack , the spleen , and the bowels are formed . So whē the liuer is perfected , he makes an assembly of the smallest veines , as of little rootes , and by their assembling is made a great veine on the vpper part of the Liuer , which vaine produceth some high braunching foorth , whereof is formed Diaphragma : to wit , a strange rounde muscle , lying ouerthwart the lower part of the breast , seperating the hart and lites from the stomacke , with the Liuer and the Spleene . And so is made a part of the bones belonging to the backe , and there be brāches which shoote out some-what lower , whereof is also formed the rest of the said back bones . The arteries dispersed from the nauill amongst the seede , doe tende toward the ridge of the back , & by little and little haue a place designed , for forming and engendring of h●e hart . These arteries doe drawe the hotest and most subtile bloode , whereof in the little purse ( therfore appointed ) is the hart engendered and formed : vvhich hart is a solide flesh , hard and thick , as is most conuenable for so very hott a member . The great plant or veine , extends & goes iust to the right ventricle of the hart , onely to carry and administer blood for his nourishment : and beneath this veine , ariseth or springs vp another vein , which carrieth the purified blood to the lites , made subtile and hote , onelie to nourish and keepe it warme . At the left ventricle of the hart ariseth a great arterie , which carrieth the spirits vitall , formed of blood by the heat of the hart , thorow all the body . And euen as by the braunches of thys great trunck of veines , the blood is conueyed thorowe all the bodies parts for nourishment thereof : So by the boughes or armes of this arterie , are the spyrits likewise caried thorowe all the bodie , to furnish it with vitall heate . And doubtlesse , the hart is the beginner of vitall heate , without which , the other members can not produce their actions , neither can theyr nourishment be dulie made . Vnder this artery of the fore-said left ventricle , springs vp another arterie , which serues to carry the sweet ayre frō the lungs & lites to the hart , to refresh it : and likewise to recarry the ayre , beeing first made warme by the hart . So then , whē of these two ventricles of the hart , are those veins brought forth which doe intend to the lites : of the subtile bloode ( vvhich is transported by this veine of the right ventricle of the hart , ) is the lungs and lites formed and made , and so successiuely all the height of the body , is made by these arteries & veines , which are conueyers to the spirits and bloode , whereby nature fullie makes vp all her building . Soone after , the brain , which is the place and seate for the very noblest functions and offices of nature , is formed in this manner . A great part of the seede with-drawes it self , & is receiued into the third little purse before specified , heereof is the braine cōposed , whereto is ioyned a couerture , hard and dry by force of naturall heate , like vnto a tile in a fornace , & that is the skul of the heade . So the braine is onely made of the seede , to receiue , conserue & change the spirits , which are the instruments and causes of voluntary moouing , and of vnderstanding : it behoueth then that it should not be made of vile or simple matter , but of the aboundance of seed , fullest of spirits . Novve , euen as the veines are bredde in the liuer , and the arteries in the hart : So are the nerues in the braine , which are of the nature of the braine , viscuous , clammie and hard . Nor are they holow , like the veines and arteries , but solid & massie : except those two that are called Opticke , which doe cōuey the spirits of the braine into the sight of the eye . From the braine discends the marrowe in the chine of the backe , and there is great difference , between the marow of the other bones , and this heere spoken of : for the marrowe in the other bones is a superfluitie of nourishment , engendred of blood , ordained to norish and moisten the bones , but the marrow in the chine bone of the back , is engendered and made of the seede , appointed for producing of the nerues sensitiue and motiue . VVee may ( by that which hath been saide ) in some sort knowe the beginning and fashion of our humaine bodie . VVhile the fruite is in the wombe , it is nourished by blood , attracted at the nauil , because the fluxes ordinarie to women , do cease when they become great , and the infant drawes aboūdance of blood for his nourishment . The superfluous blood is deuided into three parts : of the very best & purest part , is the infant nourished in his mothers bellie : the other part lesse pure , is caried to the breasts , and conuerted into milke : the third and last part , like slime in the bottome of a marish , is discharged in the birth of the child . The times of the infants beeing in the wombe , are discerned in this sort : and the bodies of male chyldren , are euer more perfect then the female , for the seede whereof the male is made , is hotter then the other . The first sixe dayes after conception , the seede boileth , resolueth , and becommeth as an egge , making three little bladders or purses , as before wee haue declared . Nine dayes following , is the attractions of blood , wherof are made the liuer and the hart : and twelue dayes after the afore-said sixe and nine dayes , is the liuer , the hart , and the braine to bee seene and discerned . Then eyghteene dayes after , are the other members formed : these dayes nūbred together , are fortie and fiue , and then when the members are formed & discerned , the fruit begins to haue life , for it hath som feeling : wher vpon it is saide , that about the fiue and fortieth day , the soule is infused into the body . Hipocrates giues a very good rule , speaking in this manner . The daies from the conception , to the perfection & intire forming of the members , beeing doubled , doe declare the time of the childs stirring : and those dayes trebled , doe shewe the day for his deliuerance . So then , if the infant haue his members and parts perfect the fiue & fortieth day , he will stir at ninetie dayes , & shal bee borne the ninth month . This rule is ordinarie in male Chyldren , but the female tarie longer . It is as easie likewise to iudge , howe much the power vegetatiue is necessary , which preserues and maintaineth ( by his offices ) as vvell the whole frame , as the singuler parts there-to belonging : that is to say , by nourishing and augmenting , it maintaines the seueral parts , and by generation preserues and supplies the state of kind . Euery one ought to know thys , & reuerence these gifts of God in nature , vsing them lawfully , and to the benefit of humaine societie : For it is no light offence , to be excessiue and dissolute in these thinges , wherein likewise if we keep not a meane and measure , there dooth ensue horrible paines , not onely temporal , but also eternall . Indeede Nature admonisheth vs to bee continent , and if shee woulde not bee deformed in the beginning , shee would haue no other power vsed in generation then is necessary : but we destroy al , by vaine lubricities , inconstant & inordinate meanes , decaying Nature in her very selfe . Ouer and beyonde this , the dilligence , arte and care , which nature appointeth to engender , preserue and perfect the infant in the wombe of his mother : aduiseth vs to preserue and bee respectiue of kind . It is then great inhumanitie , rage and furie , if one part do grow offensiue to another : for we see by the archetecture of nature , the fashion , the seate , the order and vse of euerie seuerall part , that there was an infinite power in the Creator of thys frame and peece of workmanshippe , by so great wisedome or dayned and compassed , by vnexpressable goodnes liberally furnished , and prouided of all thinges for norishing & maintaining the same . Doubtlesse , whosoeuer sees not & vnderstands these things , hath lost the light of true sence , and is more degenerate to humaine nature , thē Nabuchadnezzer when hee became a bruite beast . And in truth , the order of these powers is worthy consideration : for ( as hath beene said ) the power to nourish , maintaines the distinct and singuler parts : the power of augmentation , giues them a iust quantitie , that is to say , greatnes , largenes and thicknes : the power to engender , preserues & supplies kinde . I say ( in repeating it againe ) that this order cleerly shews vs , that there is an eternall GOD , who by his infinite power created these natures , & by his incōprehensible vvisedom assigned thē theyr offices , and seperated theyr effects , as we may behold that euery one begetteth a thing like to himselfe . For these kindes are guarded in their cerkitude , and by a certaine law and maner are these liuing creatures produced : and not confusedly ( without counsell ) mingled & confounded in their kindes . We should consider and acknowledge God in nature reuerently , we should esteeme the actions of nourishing , giuing increase , and supplying by generation , as diuine gifts and graces , the abuse whereof is punished by most horrible paines . VVe see drunkennes , licorish feeding , & grosse gurmandizing , to bee the causes of murders , circumuentions in iudgement , trades , traffiques and merchandises , of beggeries , and miserable ruine of goods and lands , of wretched diseases and sicknesses , as well corporall as spirituall . As for lubricities and immoderate thefts , we see the euils and inconueniences ensuing thereby , to be great , & in greater persons then one woulde wish to see it : wherat those of better vnderstanding receiue no mean discontentment . The second power of the soule , is called sensitiue , it is that wherby wee discerne our seuerall actions , and it is an excellent and necessarie benefite to man : not only to search and seeke after his liuing , & a certaine place wherin to confine himselfe ; but likewise for many other offices requisite in humane societie . Thys power is deuided into sences exteriour & interiour . The sences exteriour are fiue , namely Sight , Hearing , Tasting , Sent or Smelling , and Touching , & these fiue sences are discerned by theyr offices , seates or organes . Sight is the sence whereby vvee beholde colours and the light , which things are propper obiects to the sayd power : and this perception is wrought by the meanes of certaine spirits , comming from the braine by the optick nerues , into the apple of the eye , wherein there is a christaline humour , which receiues ( as by a glasse or mirrour ) the kindes & lusters of colours , and likewise of the light . We gather also hereby , the greatnes , figure , number , motion & position of bodies , yet not singulerly and properly so , but likewise these things are known with and by helpe of the other sences . Aristotle beeing demaunded , considering we haue two eyes , wherfore all thinges which we behold , do not seem double to vs ? the aunswere he made thereto was thus . That because the nerues of the eye , are seated betweene the place of their originall , and the eye , where they meete together like the forke of a tree , therfore the spirits vnited there together , doe make the obiect seeme but one thing onely . The interiour organs then of this power , are the spirits assigned to that office , and they are transported by the Opticke nerues into the eye , whereof the exteriour is the eye . This power serues vs to knowe the heauens , & they moue vs to vnderstand , the power and wisedom of so great a GOD : to know also the elemēts , and them seuerallie in their natures , to the end we might make election of the fairest , and leaue the deformed . In sooth , there would appeare , no great difference betweene life and death , if we shold haue perpetuall darknesse : what a wonderful blessednesse then is it , and more then our frayle thoughts can stretch vnto , that GOD hath giuen vs this gift , namely , the light ? Plato saith , that our eyes are giuen vs , to instruct vs in the knowledge of God , whē we behold the cleerenes of heauen , with his reguler and ordinarie motions : for this admonisheth vs ( whether wee will or no ) of the builder and maker of the world , of his great power , wisedom , & counsell , and of the admirable and eternall light , whereof we shall haue ioy after this mortall life . This power hath his seate in the humour christaline , shut vnder the bal of the eye , which humour shineth of his owne nature : and the nerues thereto deputed , doe carrie the spyrits , which attain to the boule of the cirkle , that shewes it self in the eyes to be of diuers colours . These spirits thē giue life to the eye , and are as a little flame , resembling the Celestiall bright beame , and giueth strength & power to see . The names , the matter , the qualities , & the seat of the balls and humours of this member , wee leaue vnto the Phisicall Anatomists : but properly and peculierly , by this sence wee apprehend the light & colours , for , as Aristotle sayth , the eye can see nothing , but onely by his colour , which colour is the qualitie of a commixed body , participating of the light . One demaunds , how those things offered & apprehēded by the eye , or whether so euer it addresseth it selfe , are thereby perceiued ? the common aunswere is , the light beeing in the colour of the thing seene , spreads and extends his beames thorow the ayre , and thys light formes an image in the eye , as in a mirrour , because that the beame when it findes the eye , redoubles if self & gathers together , & so the image is made : as wee shall see the Sun beame , entring by a creuise or crannie into an obscure place , when it settles it selfe vpon any hard thing ▪ as on a wall , it engrosseth & redoubles it selfe , as is very easie to be noted . If the light bee ouer violent , it may hurt and offende the eye , as wee may see by the flash of lightning : and any colour that is too excellent , cannot suddenlie and perfectly be discerned , but it raiseth some debilitie in the sight , as we may see likewise by snowe : but questionlesse , the whole nature of the light is full of meruailes , and can neyther be perfectly explicated , nor sufficientlie vnderstood . The kinds or images of whatsoeuer colours , are not perceiued at all , but onely by the means of the aire , or the water , as we may note , when one offers a thing too neer vnto the eye , then the beholder doth not plainly see it , for assuredly , the light which is in the colour , is very feeble , and a man cannot see or discerne it , without some distance , yea , and very ample meanes of it selfe . And it is also to bee vnderstoode , that the eye neuer sees any thing , but according to a direct line , and that the shapes or images which come into the eye , doe carrie the figure or likenes of a Piramides , which figure is seated in the thing seene , and so in a direct sharpnesse renders it to the eye . The commodities of this sence are euident , as well for the knowledge of God , our search for safetie and assuraunce , our willing preuention of perrils and inconueniences : as also for our choyse and election , of those things which are beautiful and fayre , and leauing them , which in themselues appeare to be ill shapte and counterfeit , & God knowes what confusion would happen in our life , if we had not this happie and gracious power of sight . Hearing is a Sence wherby we apprehend sounds , which sence is garnished outwardlie with an organe ample enough for entraunce , but crooked and ful of windinges in descending , to the end that by little & little , the sound might gather it selfe together in the organe : for otherwise , if the sound entred violentlie , & altogether , it would greatly hurt the power sensuiue . Sounde is a qualitie , onely cōming from the fraction of the ayre , which is made whē two bodies large and harde do beat against one another . This fraction is made in the ayre , as wee may easily see , when we throw a litle light stone vpō the water , it makes an appearance like litle circles , in turning and entring into the water : and euen as in small & narrovve Fountaines , those circles beat often against the walls , and so redouble them-selues : euen so in places which are cauernie , vaulty , or in forrests that are well furnished with Trees , the ayre comming frō such hollow breakings , doth very audibly and perfectly redouble the sounds . The meanes wherby any such soūd or noise is apprehended , is the ayre , for thereby is the sounde carried to the hole or buckole of the eare , and is there entertained by another interiour ayre , tempered by diuers sweet spirits , only thereunto naturallie ordained , vvhich ( against a litle thin skinne spredde ouer the hole , ) renders back againe the sounde ; as wee see the skin doth vpon a drum or tabour . This sounde made against the saide thinne skin , by the spirits tempered of the sweete naturall ayre , is conuayed by the nerues ( for that seruice deputed ) to the sence cōmon , where only is made the dijudication & discretion , of the qualities of all kinds of soundes : to wit , which are obtuse or piercing , which are sweet , rude , wandring or delightful , & so of al other differences and varieties in the sounds . To this purpose may wee speake of our humaine voyce or speech , which is formed and made on high at the rude , rough , and sharp arterie , for so some call the cōduit or wezand , vvhere the tongue ( at the entraunce of the throat ) smites & cleaues the ayre , as we may verie apparantly beholde in our Flutes , so is the voyce made in the wezand , and so is guided right alōgst the throat . Therefore Fishes doe forme no voyce at all , for they haue no such conduit , neither lungs or lytes , by the motion whereof , ayre might mount vp into theyr throat : these things are euident , but the meanes and causes are hidden , beeing an especiall benefite granted by God in nature . Nor can the said causes be plainlie vnderstoode , by the weakenes and obscuritie of the light of our capacities : Notwithstanding , we ought reuerently to giue glory to the Creator , for hauing so wisely created and ordained the causes , motions and effects of this sence , which is so profitable and auayling , not onely for our health , but likewise for directing the affaires of this life : For , by thys sence vvee haue faith , saith S. Paule : thereby we also make our contractions , & in our conuentions , it is necessary to vnderstand one another . The sence of Smelling , is that wherby we distinguish sents and odours ; The organe of this sence is two little spungie teates , and full of spirits , which are seated beneath the forehead , aboue the cōduit of the nostrils , whence the substaunce of the braine , conuerts to a little neruie skin , but yet exceeding soft and verie tender : by the closing & pressure whereof , all sents & smells are apprehended . Nor are the two nostrills the proper sence , but onely doe serue to conuey the odour into this organe : as is verie easie to be noated ; for , we perceiue not at al anie odours or smels , but only attract the ayre by the said nosthrils , to the organe seated neere the braine , to the end , such gracious smells might recreate & cherrish the braine . Odour or sent , is a certaine qualitie in a subtile and inuisible fume , issuing frō commixed bodies , wherewith the ayrie humiditie is mingled in an earthly nature , abounding eyther more or lesse , and is like a thing burnt , or much dried ▪ as wee may gather by the wood of Iuniper ▪ Rosemarie & others : wheron it is said , that the humour or moisture , gouernes in the sauour , & the drinesse , in the odour . Thinges burnt , that are moist in a mediocritie , doe sauour well , but such as are altogether dry , haue no odour at all : because in them both cold and drinesse , are the reasons that they haue no sent . And albeit that some colde things are odoriferous , as bee Roses & Violets : Neuerthelesse , by their odor they doe heate and vvarme sweetly . This is the reason , why in the East partes , things of strong sauour doe most encrease , because the coūtry is hot , and likewise things exceedingly sweete , haue the lesse sauour , by reason they are fullest of humiditie . Contrariwise , those thinges which bee lesse strong , & yet burning , are of the better sauour , as Rosemary is good in odoure , but very bitter in the taste . The generall differences of odours , are those that bee good odours , which comes frō the sweetest parts , and best digested , hauing an ayrie nature , and is a pleasing recreation to the braine . And likewise bad odours , which are those that be called stincking , being a qualitie comming from the corrupt and putrified parts , which is a poyson and hurt to the braine . There be other differences of sent , taken of sauours , as is a burning and strong odour , such as the sent of Garlick or Onions : & the sower sauour , drawne from sharpnesse , as the sent of vineger . The meane vvhereby vvee discerne and iudge of these odours , is the ayre : for Fishes do sauour a smel or odour in the water : as we beholde them to be sooner taken , by the sent of some one baite , then of another . It is a thing very necessary to life , as wel for recreating and delighting the braine , by the receiuing and perception of kindliest & best pleasing sauour● ▪ as also for freeing and ridding ( by the nosthrils ) the superfluities of the braine . The sence of Tasting , is that whereby we discerne and rellish sauours : the organe of this sence , is a neruous skinne , spred ouer the fleshe of the tongue , which fleshe is full of pores , slacke , slow and spungy . The selfe same skin is extended to the pallate , and hath his originall of those nerues which discende by the pallate , to the roote of the tongue , & giues the tongue his power to taste , & to discerne the foure chiefest qualities : Now because the sayd flesh is full of spirit and humour , the more easily is therin impressed the sauour of things . The meanes of thys powers vse in his actions , is the saide loose or slack flesh , & the spettle or moisture which is aboue it : and therefore we see , that such as haue an Ague , find al things bitter , for their spettle is bilious or hot , as much to say , as mingled with the chollerick humour . The obiect of thys sence , is sauour , which is a certaine qualitie in the thing , hauing more humiditie then drines , vvhich is digested by the heat naturall . There be many sorts of sauors , which make very much for our further knowledge : because they shewe and teach the diuers temperature and complexion of things , and for whom they are meetest , vvhich is a matter well worth the regarding and vnderstanding , as wel for our ciuill regiment in dyet , as for the remedie of diseases : for , as Galen saith , it is necessary that our nouriture shoulde be sweet , or prepared , & mingled with things that are pleasing and sweet . The sauour that is sweet , as of honnie , or of sweet wine , doth delight the tongue , because such a sauour is ayrie , & agreeing with our fleshe and bloode , proper also to nourishment , temperate both in heate and drought : for , ( as is already sayd ) it is needfull that the nourishment be sweet , or at least tempered with sweetnes , because sweet viands & drinks , doe mollifie and fill the parts which are dry & vacant . But notwithstanding , such things as are exceeding sweet , as Suger and honie , doe abounde in their ayrie heate , and very easilie enflame and conuert into choller : therefore such as vse Suger and honie too often , or aboundantly , it ingenders in thē strong choler , & putrifactions also , onely by the abounding of humours . The sauour which is neerest to this before named , is the fat and marrovvie , which is not so hott as the former : such is the sauour of butter , oyle , and flesh . A meane in vsage of thē is good , for thinges which are ouer fattie , do hurt much : because they will floate vpō the stomacke , offend and hinder digestion , and also doe engender oppilations . These two sauors are most agreeable to nature , and delight the tast of a healthfull person . For , euen as the hand glads it selfe , at the entrance into luke-warme water , beeing made temperate in his heate : so the taste delights it selfe in thinges sweet and fatty , because they are indeed temperately hotte , like vnto the blood and flesh , & also doe procure delectation , in that they agree in temperature with nature . The sauour which wee call bitter , is properly contrarie to the sweete , and is a sauour that frets , makes hoarse and bites the tongue , & is of an earthy nature or complexion , which beeing thick also , hath naturally in it an excesse of heat in drines : as is the taste of wormwood and Aloes , and therefore thinges ouer bitter , doe neuer nourish . The sauour strong and ardent , differs frō the bitter , for not onely doth it wring , byte , and teare the tongue : but also it burnes and chaps it , which penetrates & enters by heating and drying extreamely : This sauour exceeds the bitter in hotnes , and such is the taste of Pepper , Ginger , Sneesing-woorte , Garlick and Onions . There is a sauour called sower , drawing on sharpnes , which in returning backe becommeth cold , whereby it flagges & weakens the tongue much : vvhich sauour is both colde & dry , neuerthelesse it exceedeth most in coldnes , and such is the sauour of Sorrell . The sauour of vineger is not altogether so , for , as it retaines some obscure and weak heat , so is it also some-vvhat strong , and yet therein is coldnes most ; For , when the ayrie partes thereof are cast foorth , it remaines earthie in some chillie humour . Hence is it naturallie receiued , that sharpest thinges doe giue most appetite : because they deiect the superfluous humours , gathered before together at the entrance of the ventricle , onely by byting , without any burning . So doth Sorrel seem good for such as haue a Feauer , not onely because it casts out & discharges the ayrie superfluities , but likewise , by reason it moderates the heate chollerick . The sauour called greene , which setts the teeth an edge , shuts vp and drawes backe the tongue : Wherefore it hath the power to collect , thicken , and bind fast , being of an earthy nature , crude , cold , & dry , therefore it differs from the precedent sauour , because the former is of a subtile nature , and this other is thickning : of such tast are Medlars and other greene fruites , before they are come to theyr maturitie , for whē they are ripe , they haue a commixed sauour , as mingled both vvith sweetnes & greenenes . There are other sauors besides these , as that which is termed rude , & sharpe too , that softly dries & hardens the tongue , yet neyther wrests nor binds it , like the precedent taste : in nature it is earthy , massiue , cold and dry , neuerthelesse , more hotte and moist then the other . Galen saith , that this rellish is good in wine , for wines of this taste , doe naturally shutte vp and dry the ventricle , casting fumes of small heat vp to the braine . The salt sauor makes not any retyring of the tongue , but it whets it by washing and drying it , for salt guardeth frō putrifactions , because it thinneth and drieth the parts seuerally , perfecting all the humidities ; wherfore salt hardneth soft flesh , and softneth hard : for , as in the soft it consumeth all superfluitie of humour , so in the harde it attenuates and softens the parts , making the more mild and daintie , beeing of an earthy nature , thick , hotte , and dry . Some things are said to be without sauour , because in thē are not to be foūd any of these natures before expressed . The sence of Touching , is that whereby we discerne the foure chiefest qualities , to wit , heat , cold , drought and moistnes . The organe of this , is not in any sole or alone part of the body , but is like a thin skinne or neruie caule , which is spredde ouer the whole bodie , vnder the vppermost skinne , taking his originall from the braine , and from the mouth of the chine bone in the backe . The most subtile nerues , doe make the most sensible parts , as are those nerues that descend into the purse of the hart , and to the ventricle . The benefite of this sence is apparent , for a man delights when hee is hotte , to touch coole things , & the coldest parts of the body , take pleasure in touching thinges that are warme . The interiour sence is a power working by organes , seated within the brows or forehead , appointed for knowledge and vnderstanding , excelling all the exteriour sences . For if wee should apprehend onely the things , which offer and present them selues before vs , without discerning or making any iudgement of them , it would profite vs but very little : For , what auailes it to looke on black and white , & not to discerne or seuerally distinguish them ? Therfore the sence interiour is very behouefull , to make discretion and dijudication of things , by their seuerall causes & effects : as the horse , accustomed to passe by the way where hee hath once falne , growes afraid of falling there againe , this hath thē some power aboue the outwarde sences , whereof we shal come to speake hereafter . Aristotle nūbers the sences interiour , to bee two : to wit , the Sence common , and Memorie . Galen puts another to these two , called Cogitation , so hee accounts thē to be three . There be others that name fiue inward Sences , to wit , the Sence common , which receiues the images and apparitions of thinges presented to the outward sence . Secondly , the sence Imaginatiue , which discernes the actions of each one of the exteriour sences . Thirdly , the sence Estimatiue , which by one thing iudgeth another : as a horse , when one strokes or clapps him , conceiues that he takes pleasure in him . The fourth sence is called Deliberation or Cogitation , which gathers ( frō furthest off ) the causes of thinges : these doe conferre and make iudgement , after knowledge is receiued , what difference and agreement hath beene betweene them , which vertues and effects only they haue . Our eternall GOD , hath by his ( prouidēce ) enstamped in his creatures , a moouing meruailous , to search and seeke after thinges necessarie for conseruation of their liues , and remedies likewise for their diseases : as Serpents that seeke after Fennell , for clearing of theyr eyes , or young Asses that search for the hearbe Ceterach , to allay theyr melanchollie . The Serpent or Snake , beeing willing to meet or company with the Fish called a Lamprey , begins to hisse or whistle , to procure her cōming , and perceiuing that she comes , to meet and bee sociable vvith him , he casts his venim on the grauell , as fearing to engender ( of her ) by venim or corruption : but when he hath ended , he returnes againe to seeke his venim , which if hee finde not , he dies with griefe , for hauing lost his armes or weapons . Now , albeit that they doe these thinges naturally , yet wee may notwithstāding iudge , that they haue herein some kinde of deliberation : as we may note for example in a dogge , that knowes his owne maister amongst a huge croude of people . A Foxe , a Cat , a Lyon , and other beastes , which haue been seene to doe admirable acts : and as for Swallowes & Bees , although they performe very meruailous workes , yet for all that , they haue much lesse cogitation then they afore-named . The fift interiour sence , is Memory . The organe of the sence cōmon , is two ventricles at the doore or entrāce of the braine : as much to say , as vvhen the nerues of the sence exteriour , doe carry their spirits in their concauities or ventricles , then afterward do these spirits imprint or stampe the shapes and images of things in the braine : and thus the sence interiour workes his actions . It is certain that there be many powers in the inward sences : for , a man may loose memorie , without any detriment to estimation : moreouer , when estimation is wounded , thē medicine or remedie is applied to the forepart of the heade , but when memory is weakened , then helpe is giuen to the head behind . Cogitation hath his organe in the midst of these two ventricles or concauities , which are before in the head , and this power is more excellent to some , then others , according to the better composing of their heads : as wee see some more sudden and quick in inuenting any thing , then others are . Some also wil diuine & iudge more certainly of a proposed case , then others : as Salomon so readily perceiued that the woman lyed , who would haue the infant deuided in twaine , and distributed to her and the aduerse partie by halfes , for he conferred the affectiō of the mother indeede , with the other parties , vvhich was nothing at all vnto the child . The organe of Memorie is behinde in the brain , which part hath lesse humiditie thē before , and is more apt to conserue the images & shapes of things . A braine too moyst , doth easily apprehend thinges , but suddenly forgets them againe : wheras , the braine that is harder , apprehends more difficultly , but retaineth longer . Cold and drinesse of the brain , is a very pernicious thing for memorie : wherefore it is saide , that lubricitie is a plague , which spends all humour naturall in a man or woman , and most certaine is it , that age then comes , when naturall heate & natiue humiditie do most decline . The power appetente , is that wherby we pursue or flie those thinges which present themselues before vs : This power is called sensitiue appetite , vvhereby all our affections , do pursue what we haue apprehended by the exteriour sence . There is one kind of appetence or desiring , which begets it selfe by touching , and is one while tearmed griefe , another while delectation : the other is made without touching : & so ensues cogitation , or moouing of the hart , whereby wee followe vvhat is offered , and which cogitation ( be it true or false ) shewes what is most conuenient for nature , or makes vs shun the things that are not conuenable : so that naturally wee may perceiue it cannot bee otherwise , but that the thing presented to the eye , must bee from it a sufficient distaunce , or else it is not seene , neyther can the Nerues doe theyr delighting functions , but in touching those thinges agreeing with nature , vvhereas contrariwise , those things which are disagreeable , breaking and hurting the parts , must needes bee yrkesome to them , and very painfull . True it is , that the motiue power may be restrained by the will , for , if wee please , vvee may shut our eyes , and thē vve can behold nothing at all : but vvhile the eye is open , and at libertie , distant frō his obiect by a sufficient space , it cannot but receiue the image thereof ; therefore such as haue saide , that griefes are oppinions , which come and goe according to imagination , haue spoken against manifest and vniuersall experience . There be foure principall affections , to wit , ioy , feare , hope , and hate , whereunto are reduced loue , greefe , enuie , iealosie and others . And surely it is a meruailous thing , that so soone as a man hath knowledge of a thing pleasing or offensiue : the hart moues it selfe , and likewise the spirits and humors of the bodie . As in anger , the hart ( as rising to reuendge himselfe ) labours and beates , & then the spirits beeing chafed , doe heat the blood , and the actions of the members are troubled , by the suddaine moouing of the spirits and confusion of the blood : but especially in rage or anger , the braine is hurt by the bloode , and the spirits inflamed or ouer-heated , doe mount thether , by fiering the nerues and substaunce of the braine ▪ vvhich causeth a shaking or trembling in the heade , by vehement and suddaine mouing , as also a present fiering of the eyes , & all the face becommeth as burning : therefore , by ouer vehement anger , are frenzies ingendered , & oftentimes Apoplexies . Homer saith , that anger is sweeter thē milk , as meaning , that a man takes great pleasure , whē he may reuendge himself , as he that loues ardently , is buried ( as it were ) in ioy , when hee hath the iouissaunce of the thing by him beloued . Feare is a moouing of the hart or affection , vvhereby the hart shuttes vp it selfe , as flying and shunning euill to happen , and this affection agrees with greefe : for albeit the harme or euil is not yet present , neuerthelesse it is woūded therby , as if it were instant . In like maner , in griefe or sadnes , the hart ( as beeing pressed downe & close shut ) is weakened , by drying & languishing , for not hauing the libertie of the spirits : wherefore , if it continue long in this estate , it prepares the death of the body , because the spirits , by their long pining and consumption , can giue no further help or succour to it : beholde vvhat great hurt ensues by greefe and sadnes . Loue is a mouing of the hart , whereby wee desire some thing , be it truly good , or but in apparance only . In this mouing , the hart doth ( as it were ) leap & flie , striuing to attract that thing vnto it , onelie to enioy it : Hope dooth best of all agree vvith this affection , but yet she is more vehement . Hate is a kind of cōstant & permanent anger : and anger & hate are contrary to loue . Shame is a motion , whereby a man despiseth and growes agreeued at himselfe , for som faulte or turpitude by him committed . Mercie is a greefe which a man takes for the paines , miseries or aduersities of another . Enuie is a sorrowe of one man , at the good , cōmoditie , or aduancement of another . Iealosie is a mouing , mingled with loue and anger , to wit , vvhen a man loues some thing ▪ and growes displeased against such , as doe harme , dishonor , or ill to the thing he loueth : as the prophet Helias , louing the honor proper to God , grewe offended at the misbelieuers . So should a king or gouernour of a coūtry , bee inflamed with the loue of iustice , the profit , honour and aduantage of honest people : contrariwise , hee ought to despise the wicked , vngracious , seditious , and disturbers of peace , loyalty , and publique truth . There is another affection , which hath no name neither in Latine nor French , & it is cōtrary to iealosie : that is , when one desires the losse and ouerthrow of the good , and the exaltation of hypocrites , lyers , and seditious persons , such as were Nero , Tymon , & ( it may be ) others of like qualitie now in these times . Ioy is a moouing , wherby the hart dilates it selfe , & sweetly takes pleasure at present good : it disposeth it selfe in hope , to receiue a future good . Some of these affections are good and agreeable to GOD : as are honest loue of thy neighbour , of thy children , thy wife and thy country : iealosie of the honour and glorie of God : desire for the aduauncement of vertuous people : feare of the anger and iudgements of God : hatred of Tyrants , seditious & dissolute disturbers of publique peace : hope and cōfidence in God in all afflictions whatsoeuer , beeing assured that he sees vs , and that he will still haue compassion on vs. The other are vicious , as enuie , hate , and those beside , vvhich trouble the peace of humaine communication , and are the paines or penalties of the first fault , dispersed ouer all mankinde : the meane or moderation of them is very necessary , for the cōseruation of humaine societie , beeing the onely butte & aime of morall phylosophie , and of all ciuill lawes in generall . And certainly , neyther can this societie or religiō be maintained , except we refraine frō auarice , hate , and other such like vicious affections , which horriblie doe deforme nature in this part , it remaines then to support thys part with all diligence and respect . The organe or seat of thys power , is the hart , & not any part of the braine at all , for oftentimes a man shal desire what hee knowes to be ill : as Ouid saide of Medea : I see & approue the good , but I doe the euill . And S. Paule : I see another lawe in my members : that is to say , the hart , repugnant to the lawe of my vnderstanding , & it holdeth me in captiuitie , vnder the law of sin and death : and many other things ( to like effect ) in his Epistle to the Romanies . In briefe , very often is iudgement reprooued by affection , whereby then it is most cleere & euident , that our affections are not in the braine , where indeede is the certaine knowledge of thinges . In this sort disputes Galen , and by the same reason it is apparant , that affections are not oppiniōs , as the Stoicks held and esteemed thē to be . That the affections are not of the liuer nor the other parts , where the naturall appetentions are , of eating and drinking , it is manifest : for , the affections can easilie appease themselus , or vse some kinde of moderation , apprehending the same by reason , and demonstrations : but the naturall appetites , as to eate or drinke , will not be guided by any reason : for , as Homer saith , there is nothing more impressing or continually vrging , then the belly , especially when it is hungry : for it compells vs to be mindfull thereof , although vve had no care thereof at all , and albeit wee had neuer so many other things to doe . Seeing then that our affections haue theyr seate , neyther in the braine , nor in those parts where the organe is of the power vegetatiue : we must cōclude thē , that they are in the hart , for the hart is iocond and merry in ioy , mirth , loue , and hope , but in greefe , anger , feare , hate , & such like , it is wearie , and much troubled . The holie Scripture saith , that a man ought to loue God with al his hart , as much to say , as by the affection to receiue the fruition : to pursue this loue in cheerefulnesse of hart , desiring to please him , and in truth ( without feigning ) to embrace , franckly entertaine , & fulfill his Lawes , trusting in him , & expecting health onely from him : heereto are reduced the commaundements of the first Table . Now because those works & labors which God commaundes vs , ought to be done of vs in cleannes of hart , not hipocritically , or vvith dissembling : wee will speake a little thereof heere in this place . The first commaundement dooth strictlie charge vs , to stande in awe and feare of God : wherby we may assure our selues without any doubting , that hee is a God , to whom we owe obedience , and that he punisheth the faultes , offences , excesses and malices of men . The second expresseth , how iealous hee is of his honour , that hee will haue no partner or competitour in his honour , much lesse anie attribute at all to be giuen to stocks or stones , images , or inuentions of mens idle braines : the penalties of such offences are therin described , & to what generations it in iustice extendeth , vvee ought then to be most careful of his honour & glory . The third , chargeth vs to doe all honor and reuerence to the Name of God , & it is the exteriour honor which is contained in this commaundement , wherby we are enioyned : that with great heede , wisedome and feare , wee should take care of an oath , for affirmation of any thing , because it is most certain , that God hath an eye on all our dooings , and that hee wil seuerely punish our iniquities . So then wee shoulde affirme truth in an oths taking , and desire him to punish vs iustly , if we sweare not truly , or if wee doe beguile and deceiue any one : hereby also wee are taught , to detest and holde as horrid , all blasphemies & speeches , which are contrary to Christian religion , and so it is cōmaunded in the inuocation on God. The fourth cōmaundement , consisteth in the obseruation of ceremonies and duties , thereto belonging , as also in their diligent regarding : according to our entraunce into the knowledge of God , of which knowledge they are visible signes , exciting vs to obseruaunce of true religion . Then the true performing of the commaundements in the first Table , is true feare of God , certaine trust in his mercy , obedience to all his commaundements , explication and publication of his doctrine , inuocation for his ayde and propitiation , giuing of thankes , praise of his Name & glory , for the creation , conseruation , & manutention of nature , beeing his ovvne worke , created , conserued , furnished , prouided and maintained by him : behold heere the lawes of the first table . In the second Table , is contained necessarie precepts for our owne pollitique societie : for , first of all , such a state cannot be rightly maintained , except there be a kinde of degree and order obserued among men . It is that whereof Aristotle speakes in his Pollitiques , there are some naturally free , & others as seruaunts : as much to say , as that some haue ( by the gift of GOD bestowed on nature ) more light of vnderstāding , & more purity of affections , thē others can reach vnto , to the end , that they may guide and guarde by edicts , lawes & statutes , the affaires & negotiations of thys lyfe . Such were the ancient law-makers , Pretors , & Iurisconsults , who left vnto vs so many prouident lawes , gathered by certaine demonstrations , of the cleerenesse and light , which God had infused and placed in their vnderstanding , as also theyr sincere loue & iealosie , for the tranquility of publique peace : Which Lawes , ( saith S. Paule ) beeing written in our harts and consciences , woulde giue vs testimonie of them . Such personages thē ought to be honoured , as , holding the bridle of authority , do tame rude seruaunts , that is to say , such as cannot cleerelie iudge of thinges : or ( thorowe their inordinate affections ) do perpetrate crimes , & commit offence to the ciuil bodie , or to the honors or goods of others . There are two manner of gouernments , one is , to force & compell the rebellious contemners of honestie : like vnto a maister , who constraines his seruant ( willing or vnwilling ) to doe his dutie , without any refusall or contradiction . The other manner of gouernment , is pollitique and ciuil , as when without compulsion , a man freely dooth the acts of honestie , holding in horrour and abhomination , all wickednes and turpitude : namelie , when a man in reason is perswaded , that it ought to be so : as Pericles , who by honest reason & speeches guided the Athenian Common-wealth : or as a holy & wise Preacher gouerneth his cōgregation and church . In this multitude , euerie one haue their seuerall affections , some , sudden inordinate mouings , and directlie repugnant to vertue : but then by perswasion , which a man perceiues to be vsed , of the hurt & inconuenience that may thereon ensue , as well publiquely as priuately ; they are made more moderate , and faultes remitted . God hath stamped in vs , the image and forme of either of these maners of gouerment . Reason & iudgement well and truly conceiuing thinges , fore-sees the commodities and disprofit of al enterprises whatsoeuer , exciting or restraining , and accordingly moderates the affections of the hart : and this manner will hold out very well , if daily our affections be managed by sound iudgement . But because ( in thys case ) nature being disrancked and made vnrulie , by the first offence cast generallie on all , the affections are not moderated by iudgement , deliberation , or honest councell : the will , as mistresse of the affections , forbids the motiue power , that shee transport not the members , to perpetrate vnreasonable or pernicious things . As a man hauing a Feuer , affects to drinke inordinately : but yet the will checks the hande , that it shall not approche to the cup or glasse . Thus see we two direct formes of gouernment , the one ( to hold back the rebellious insulters ) in theyr office : and the other , by sweet exhortations and reasons , drawne from the rule of vnderstanding , to guide the obedient , and sway their actions to publique profit and honour . Concerning the offices we owe by dutie to our parents , we haue a most cleere example in nature : as we may easily see in the young Storkes , who whē they attaine to strength and age , doe nourish & assist their fathers & mothers . The following commaundements , forbid to doe iniury or harme to the bodies of one an other . Man is created to be sociable & communicatiue , as is shewē vs by our procreation , carefull nourishment ▪ and dilligent regard of our propagation : but the principall ende of this societie , is for our ioynt instruction , and erudition together in the lawe of God , and al laudible actions whatsoeuer . And because improuident and ill aduised men , haue neede of directours , therefore , to the end our cōmunitie might continue sound & intire : the obstinate & stifnecked are to be exempted , & for that cause were paines and corrections by lawes instituted . Againe , in this vnbrideled communication and nature , the auarice and greedines of the wicked , negligent and slothful is so great , as they will not permit any one to liue in equalitie or proportion : and therefore the deuision of possessions was thought necessarie for , if all shoulde bee common , then the idle , negligent and carelesse wretches , woulde in short while deuoure all the riches of the industrious and dilligent : for this cause therefore was cōmitting of theft forbidden . Notwithstanding , because that men should haue dealings one with another , it behooued that the communication of theyr goods and labors , should be made by certaine measure & reasons : for , an vnequall communication , that is to say , when the price or recompence shal be ouer-exceeding , or else of too light or little value ; such entercourse among men , cannot be long maintained : heereupon ensued iustice , which renders to euery one his rightfull proportion , in dealing & contracting thus one with another . More-ouer , our accords , contracts , transactions , cōfederations , & appointments made by voluntarie agreements , are to be kept : for , without truth , fidelitie & loyaltie of promise in our contracts , humaine conuersation can neuer be cōtinued . Marke then howe nature desires conseruation of her selfe . In eating and drinking , temperance must be obserued : for , intēperaunce corrupts nature , and inordinate lubricitie spoyles the sanctified combination of marriage , troubles titles of succession , wardshippes , cases of dowrie , & al pollitique order , all which are indeede most pernitious woundes to pollitique and discreete societie . Thus see we the law to agree with nature , which first of all established Religion , afterward constituted Magistrates , thē they deuised to ordaine lawes , for defence of such as were oppressed either in goods or bodie : cōmaunding honor to be giuen to men of worth and desert , and they to be committed to al politique functions , by certaine ▪ formes and lawes . So grew establishing of mariages , and perfect discerning of possessions , as also iust orders and degrees of correction for all loose wantons , ouer-daring resisters , and wilful cōtemners of the lawes . Assuredly , the principall and chiefest causes of these lawes , are euen thēselues the voice and sentence of nature restored , & reformed , that is to say : the actions of the light of vnderstanding , ordered by the very purest : and sincerest braines , illumined and renued by the grace of God ; doe declare in what estate this life is guided and gouerned , and the prescriptions in the Decalogue apointed , which expresse to the very life , the forme of liuing according to the integritie of nature . Nowe to returne to the poynt of the harts moouing , there are two sorts of moouing : one is called the pulse , whē the spirits engendred at the hart , moue the same , by meanes of the organes thereto deputed by nature , and likewise when by dilatation or cōtraction of his ventricles , the arteries driuen forward by the subtile spirits within them , doe conuay & administer heate thorow all the body . Novve , albeit these thinges are very admirable , yet notwithstanding , the affections , which are the mouers of the hart , ( as we haue heeretofore saide , ) are worthy of farre greater and much more admiration . The hart dilated or shut vp , mooueth also by diuersitie of humours : as in anger , it is mooued by the chollerick humour : in ioy it is mooued by the verie sweetest blood , and sends the same ( as witnesse ) to the exteriour parts . In feare , it calls it selfe backward , & in griefe it is trobled with the humour of mellanchollie . Doubtlesse , in these motions of diuers humours , are fumes and risings vp of diuers cōplexions : nor is it anie easie matter to cōprehend the causes of these moouings , or the coūsell of God in these their natural functions . The efficient causes of these affections , are in vs interiourly the hart , and exteriourly the things which offer thēselues vnto vs , eyther pleasing or offensiue : but it is necessarie that knowledge shold preceede affection , for , as one saith : no man euer desired , what hee had not first knowledge of . Ye haue the very like combination betweene the powers of nature , and that the motions of the hart , doe iustly answer to the knowledge which a man hath of any thing : but there is a difference in the complections or temperatures of the hart , & the spirits , and the bloods present beeing , for , the hart beeing hotte and dry , is the sooner kindled , whereon wee see some more suddenly to bee enflamed with anger , then others are , & the moouings of the hart & the spirits , moueth the blood ( not euer-more ) after one kinde , but diuersly , and according to the diuersitie of the affections . Therefore in griefe or sadnesse , the hart being shruncke vp and crowded together , the blood runnes to him , as willing to helpe him : and this is the reason , why men or vvomen ( being sad , agreeued , or fearefull ) are pale , meager , and ill complexioned or colloured . In ioy or anger , the hart dilates it selfe , and sends his bloode to the parts exteriour : therefore because in anger the hart is enflamed , it mooueth redd choller , which spreading it selfe ouerprodigally abroad , infecteth all the rest of the blood . And if it continue long in that heat , it becommeth blacke , and seething strongly , dries vp and burnes , whereby oftentimes it happens that some becom frantique , mad and desperate . Those men that abound in mellancholy , mingled with red choller : are enuious , full of ill will , and of verie strange and hard conditions . Sanguine men are ioyous , delightfull and pleasant , by the aboundance and cleerenes of their blood , for the spirits in them are pure & full of rich splendour . The phlegmatick are dull , remisse , sleepie & heauie : because theyr blood is thin , & theyr spirits scant warme . The mellancholick , are properly sadde and fearefull , because theyr blood is troubled , thick and colde , their spirits likewise impure , grosse , and ( as it were ) full of darknes . The very same societie is there of the body with the soule , and her effects doe aunswer to these humours . In griefe or sadnesse , the hart shuts it selfe , & drawing backward ( as it were ) attracts the humour of mellanchollie to the spleene , vvhich spreading it selfe sometimes on either side the body , engenders diseases in the sides , as plurisies , and other verie dangerous obstructions : which wee see to happen to such as are long time in sadnesse , meditating on nothing but matter of griefe & offence : I haue heere-to-fore experimented this hurtfull humour in my owne selfe , & therfore can the better speake it . The proper causes thē of these affections , are the things whereto a man finds himselfe & his cogitation most applied : and the hart being suddenly mooued , ioyning and following the knowledge of those thinges , dooth in like maner apprehend thē . It is very cleere concerning anger and griefe , that they haue theyr cause inwardlie in the hart , and the exteriour is the knowledge of some outward offensiue thine . So of loue in like maner , for all such as are of right iudgement , loue vertue and honestie : as Scipio loued honour grounded on vertue , and the beautie thereof in others , mooued him to attempt deedes of high prowesse , and ( oftentimes ) very difficult enterprises Euen so , people excelling in vertue , doe deerely loue together , for the conuenaunce and naturall similitude that is between them : For euery one ( sayth Aristotle ) loueth his like ; & truly good affections ( saith hee ) are causes of great profit & commoditie , and are as pricks and spurres enciting to vertue . Plato saith , that anger is as the nerue of the soule , by loosing or with-drawing wherof , vertue is exercised . Seeing thē that there is in nature , certaine organes and parts proper to her actions , and certaine humours vvhich serue necessarily to thē , it behoueth , that some of thē should be voide of vice or offence : for euen as the light in the eye , is the gift of God to nature , euen so are good affectiōs diuinely inspired , vvhich prouoke and incite vs to what-soeuer is good & honest : as to loue our children , hate sin , disorder , tirannie , force , violence and all turpitude . The saying of Aristotle is very good , whē he saith , that a vertuous man vseth anger , as a Captaine doth a souldiour : for it is most euident , that our actions would be cold and remisse , if loue of honestie , & hate of vice did not seuerallie incite & moue vs. In al respects like vnto a ship , which hauing no winde , goes slowly and softly : euen so were we , if wee had no good affections , for thē our actions would be lame , slowe , and of slender effect . If nature were not corrupted in vs , wee should haue very good & excellent moouings , and no vices at all remaining in vs : but the order & harmonie of nature beeing troubled , makes bad affections to arise in vs , and such as are repugnant to honestie , which boldly do surmount , & ouer-goe those that are good , abastardizing , and quite ouer-throwing them . Neuerthelesse , in all times , and in all countries , in changes of cōmon weales , there hath euer-more beene reserued some heroyick natures , exceeding those of common course , hauing motions farre purer , and of much greater excellence then the vulgare . The repairer of nature , our Lorde Iesus Christ , had in him most true & pure affections : as when he threwe the Merchants out of the Temple , onely for iealosie hee had of the place , as also the honor and worship of God , contemning the misbeleeuers , vvho had polluted the place of veneration , inuocation and holy sacrifice . In the resurrection of Lazarus , he shewed great heauines , whē he wept , as beeing greatly mooued in spirit : In loue , wherby he commaunded , that they shoulde permit little children to come vnto him : In compassion , which he had of the people , that had followed him in the desert and vnfruitfull places : And how many times is the word of mercie vsed , repeated & inculqued in the Scripture ? There is great differēce between the good affections of Christians , and those in Infidels : for Christians acknowledge this puritie of motion , to be repaired in thē , onely by the grace of God , & cheerfully ( for loue of him , and dreade of his displeasure ) do ordaine in their gouernmēts , good and honest lawes , referring theyr actions to the glory of GOD : as did the Prophets Esay & Ieremie , who knew that God would haue Common-weales to be gouerned by holy laws , and all wicked confederatiōs to be cast out . The other , ( as Cicero ) acknowledge not at al , that Magistrates are ordained of God , but doe build vppon their owne wisedome & power , not attributing any honour to God , but onely to them-selues : wherefore these motions may bee thought good , yet are ( by accident ) euill to vnbeleeuers , because they are not ordered , nor ruled by the knowledge and loue of God. In this place , after our passed speech of the affections , vvhich are actions and moouings of the hart , according to the knowledges comming to it by the sences : me thinkes it shoulde not differ much frō our purpose , to speak some-what of concupiscence remayning in vs , whereby we may vnderstand many disputations of Saint Paule , the estate of our owne nature , and the great domage or detriment that comes to vs by originall transgression . The worde Concupiscence , according as it seemes to mee ( yet yeelding still to better iudgement ) signifies , not onely a mouing of the hart , wherby a man desires earnestly & beyond measure , some thing that may be pretended for profit or plesure , as to eat , drink , or commit follie : but likewise it is a priuation & defect of light in the vnderstanding , whereof ensueth ignoraunce of God and his wil , vntrueths , boldnes to encounter with any of his inhibitions , fayling in fayth and loue towards him , as also diffidence in his gracious promises . Likewise , the same word imports an error in the will , as disobedience and contempt of the commaundements of God. In these obscurities , our vnderstanding loueth and conceiueth great admiratiō of him selfe , and of his ovvne wisedom , wexing bold to feigne oppinions of God , & to apprehend thē after his own pleasure , wherby afterward it falls into some narrow distresse , where it is girded vp with feare & terrour , insulting oftentimes beyond all obedience . Of these euills complained S. Paule , when hee saide : Miserable wretch that J am , who shall deliuer me from this bodie , so subiect to darknesse and death ? Afterward he aunswers , The grace of GOD by Jesus Christ. The word then signifies not onely an action sensuall , but likewise a vice & defect in the vnderstanding and will , by which insueth infinite multitudes of mishaps . So dooth the Scripture call the harts endeuours , because the mouing and agitation of the hart , is cōioyned with the will. Assuredly , if nature had continued in her puritie , the knovvledge of GOD would haue been cleere in our vnderstanding ▪ whereto the will had franckly obeyed , but nowe is hindered only through her obscurity . The hart & wil haue moouings distort , and contrarie to God : for the will ( without the feare of God and trust in him ) loues himselfe , seeks safety in himselfe , trusts in his owne dilligence , delights in his owne wisedome : for a man would be honoured and esteemed , and feares more the reproches or blames of the world , then of GOD his Creator . The very like agitations doe sway the hart , the sensuall motions draw the will vnto thē , as much to say , as when the hart loues the voluptuous pleasures of the sences , which are prohibited , or when a man hates his neighbour , flatly against the lawe of God. To this effect spake our Sauiour ; That out of the hart proceeded euill cogitations , thefts , blasphemies , murders , adulteries , lies , and such like other crimes . In this then it appeares most certainely , that by the hart is signified the vnderstanding and will : as vvhen the hart takes pleasure in false oppinions , and such imaginations as are contrary to the honour & glory of God. The consideration of these thinges , shoulde check the pride & presumption reigning in vs , and induce vs to obedience , by often and feruent prayer to God , that he would renue in vs the cleere , pure and sincere light of our vnderstanding : that hee woulde likewise make cleane our harts , and plant therein none but good affections . As Dauid desired of God , A cleane hart , & a right spirit . And Saint Paule , who said : That Iesus Christ onely reformes the cleerenesse of our vnderstanding , and conformes the body to his brightnesse . The Motiue power , is that whereby the bodie and his parts , are transported from one place to another : the organes , are the nerues , the muscles , and the cords of the members . Alexander Aphrodisianus saith , that the soule is the cause of the bodies moouing , as weight is the cause why a stone falls downeward . This moouing is deuided into two kindes , naturall , and voluntarie . The naturall , neyther beginnes or ceasseth , according to our imagination and pleasure , nor can it be otherwise , but as when an obiect is presented , thē it is afterward pursued : as the ventricle , vvhich drawes the receiued foode to it , & the hart attracts the spirits , eyther suddenly , or softly . The voluntary moouing , both begins and ends at our owne pleasure , & that is the property of this power : as is the seuerall mouings of our parts , going , rūning , swimming , and such like . There is another cōmixed moouing , beeing partly naturall , and partly voluntary : as is the moouing of the brest or stomack . The benefit of this power is easily discerned : For thereby we seeke what is necessary for our cōseruation , and shunne what we imagine therto contrary . It remaines to speak of the intellectuall power , whereof S. Augustine makes an accommodation to the Trinitie . The memorie , ( saith hee ) forming the intellection , represents the Father : the intellection represents the Sonne : and the will , the holie Ghost . For the Father , considering & knowing himselfe , begot the Sonne ; and the holie Ghost is the agitation proceeding of the Father , and of the Son. This is the povver whereby wee know , receiue , iudge and discerne , hauing in it the beginning of Artes : heereto likewise is action riciprocall for therby our actions are seen and iudged . This power differs frō the sensitiue : for the sensitiue takes knovvledge but of things peculiare and singulerly , but this other cōceiues , and apprehends both singuler & vniuersallie . The obiect of thys power , is God , and the whole vniuersalitie of things , as well celestiall as elementarie . The offices of thys power , are to vnderstand & forme in him selfe , the images & representations of things , to retaine , and conferre them together : thē afterward , to see , what agreement & what difference is between thē . The organes of this power , are the interior sences , wherof we haue discoursed already . Plato saith , that as the seale imprinteth on the wax , so ( by meanes of the spirits ) are the shapes of thinges imprinted in the braine . But this is the matter most meruailous of all , that we should retaine so great a multitude , and seueral diuersities of things , & likewise for so long a time : but the reason thereof can neuer bee well or sufficiently expressed . Wherfore , seeing by our actions our life is guided , we should pray vnto GOD , that hee would take pittie vpon our weake nature : and that hee would renewe his image in vs , to the end we may more perfectly know his workes in vs , and shewe our selues more reuerent and obedient to him . Aristotle makes a deuision , between the vnderstanding actiue , and that which is tearmed passiue : mary hee calls the actiue vnderstanding nothing else , but that which inuenteth any thing , as the vnderstanding of Archimedes , did inuent the Compasse . The passiue vnderstanding , is that which inuenteth not of it self , but makes approbation of an others inuention : as he that approued the inuention of Gunpowder , or that of the Compasse , or the Astralabe . The knowledges of the vnderstanding , are deuided into actions and habitude . The knowledge which is called action , is that part of the vnderstanding , which apprehendeth somthing , by forming the image thereof . Habitude , is as a constant & resident light in the vnderstanding , whereof wee make vse whensoeuer we please . The vnderstanding somtimes busies it selfe , and considers those thinges , whereof it can but hardly reach to the knowledge : as the changes of the ayre , the reuolutions ordinarie of the heauens , & those are termed speculatiue . Sometimes it meditates on thinges that it can easily exercise , and then it is called practiue . The word reason , is that which comprehends , and then the vnderstanding cōceiuing things , conferreth and makes iudgement of them , where-upon the wil makes his coniunction . Then may the wil be thus very well defined , it is a part or power of the vnderstanding , which is called reason : working freely , after that the vnderstanding hath tried , & iudged the thing to be good or bad . If nature had continued in her first integritie , we should neuer haue willed , but what of it self had been good & honest : but the order of nature beeing perturbed , makes such an alteration , that there is a discord among the powers , & that the vnderstanding is sometimes deceued in iudging of things . And albeit it can easilie discerne the hurtfulnes of things , yet many impediments doe happen to crosse it : as selfe cōceit , or ouer-great weening in our owne selues , enuie , and other such like harmes , which drawes vs to cōmit enormous crimes , and to trouble ( sometimes ) the quiet estate of the publique weale . Thus becomes the image of GGD deformed in vs , & keeps not the true Idea of his first excellence . Wherfore it behoueth vs , earnestlie to desire ( with S. Paul ) that GOD would make perfect his image in vs , & that by vnderstāding & knowing aright the cause & authour of all things , we may attaine to more noble & purer actions , as well in our vnderstāding , as in our will. Likewise , that our memorie may euermore retaine good and holy cogitatiōs of god , and of commendable actions , whereby religion is preserued & increased : that he would purifie our affections , & in sted of such as are euill and corrupt , excite ( by his holy spirite working in his Word ) honest and vertuous motions in our harts . Moreouer , to worke so graciously in vs , that the inferiour powers may be obedient to the superiour , beeing euermore guided , by the sacred direction in his word contained : to the end , that by this accord and consonance of vertues in our soule , the honor of God may be exalted and reuerenced in vs , and publique tranquilitie kept and maintained , vntil it shal please him to receiue vs , and giue vs eternall rest in his high & happie dwellings . Of the immortalitie of the soule . NOW , as concerning the immortality of the soule , some doe dispute in this sort , by arguments taken and deriued from nature . It is impossible ( say they ) that all the honest and vvell disposed people , which are borne and brought vppe in thys worlde , shoulde euermore be vexed or troubled with miseries . Yet is it euident , that the greater part of good people , are most of all , and oftnest afflicted greeuously , yea , many times slaine by the wicked , seditious and Tyrants . It is then necessary to think and say , that GOD hath reserued some port or hauen of safetie for them , where ( after all troubles ) they may arriue to perpetuall rest . Some likewise dispute on the contrarie part , of the paines reserued for the wicked , for , naturally we iudge and say , that euil deeds doe iustly deserue punishment . Yet oftentimes wee see , that they which are oppressours of others , both in body and goods , are neuerthelesse happy in theyr worldlie enterprises : why then it is most certaine , that a place is also afterward reserued for them , and paines likewise , where-with they are to be punished . First , Plato giueth this reason : those thinges that bee not of elementary nature , are not subiect at all to coruption nor death : The soule cōsisteth no way of the elements , it is then cleere , that shee is not mortall , nor any way corruptible . That the soule is no way cōsisting or made of any part of the elements , is apparant and manifest by this reason . It is impossible , that nature being corruptible , should cōprehend and conceiue thinges vniuersall and incorruptible : as to conceiue and apprehend God , with the vniuersality of thinges : the numbers , the differences of thinges honest and dishonest : yet naturally , and euen without teaching , men doe apprehend these things . It is then to bee iudged , that the seates of these apprehēsions , are not natures elementaries , but much more excellent thē corruptible things , & likewise that they are perpetual : see heere what natural reasons are yeelded , for the immortalitie of the soule . But we , whom God hath so much looued , and endued with so especiall a fauour , as to make the beams of the glory of his Gospell shine vpon our vnderstanding , taking & receiuing the testimonies of true examples , and sayinges of the Prophets , which we know to be diuinely bestowed on them , & confirmed by the words and works of our Lord Iesus Christ : assuredlie , mee thinkes it is verie meruailous , seeing that this epithite of immortalitie is so apparant , & cōfirmed in vs by many sayings and examples , why men doe not better prepare themselues , to vnderstād this iudgement aright , and that they haue no greater feare or horrour of the paines eternall . It remaineth therefore , that men of good and vertuous disposition , ought to rest assured , by the examples of Enoch , Elias , & our Sauiour Iesus Christ , liuing already in life perpetuall . And if wee will take notice from the verie first age of the worlde , we shall find , that God declared , how he wold one day hold his iudgment , to punish the wicked , and reward the good , according to their seuerall workes , as when he said to Caine : If thou hast well doone , thou shalt finde it , and receiue like recōpence : but if thou hast doone euill , thy sinne shall be hidden , vntill such time as it shall be declared and discouered . This deferring & dilatation of punishment , makes the wicked more bolde & forward in theyr sinning , and begetteth likewise contempt of God : but albeit wee see not such transgressiōs punished in this world , let vs not therefore thinke , that they shall so escape without correction . For , as the wise man of Greece said : GOD deferreth his chastisement , but hee recompenceth that delaying with greater measure of pains . And let vs likewise remember his own holie words , to wit , that sinne shal be discouered , which let vs not thinke to bee spoken in vaine , or that the words are of no effect : for , although wee beholde not heere the pittifull end of tyrants , or others that depart this life vnpunished , let vs yet remaine assured , that the measure of their scourging will be the greater afterward . Enoch , who in his liuing body was rapt vp , and translated frō thys world , giues vs thereby to vnderstand , that after this life , there remaineth a better : then is it not to be doubted , but that Enoch , Elias , and those other holie persons , taught and instructed others in the happinesse of this lyfe perpetuall , and that it also remained after this present estate . Likewise in the Epistle of the Apostle S. Iude , there is a part of the sermon of Enoch , which speaketh in this manner : Beholde , the Lord shall come with infinite company of Saints , onely to doe iustice , to rebuke and punish all those that haue doone euill and vngodly deedes . And Helie & Eliseus , who did raise vp , & make to liue againe some that were dead : and Elias , who was taken vp in the presence of his friendes , & carried to heauen in his intire bodie , both in a whirle-wind & a flame of fire . Many other examples , and namely the most euident example of our Sauiour , vvho rose againe , and to him excited the companie of the prophets & holie Fathers , to liue with him perpetually , & to enioy the fruitiō of the company of God. By diuine Scripture then it is most cleere , that our soules are spirits , which are not to be extinct in death like the body : but doe remaine seperated afterward , & liue perpetually . God saide , that wee neede not to feare such as kill the body , and afterward can doe nothing els . He said likewise to the cōuerted theefe : This day thou shalt be with me in Paradise . If the soule could be extinct and dissipated like smoke in death , it would not then follow , that she should cōuerse and liue afterward with Iesus Christ : it is then a spirit , which continueth after death , and in regard it is a spirit , it cannot be idle . As concerning the word Paradise , it signifieth the place of happie and eternall life : there where ioy , wisedome and iustice are in all aboundance . It is necessary to note the sermon of the good theefe , which he made hanging aloft on the Crosse , euen when he was at the instant of death , and when all the Apostles were astonnied , and had left off theyr office of preaching , & did forget the mercies of God. Vndoubtedly , thys spectacle was not without great signification , for , there was to bee seen two theeues hanging with the blessed Sonne of God , which signified , that the world was condemned to death for most greeuous offences And seeing it should be so , that the Son of God , was to appease his Fathers displeasure , and by his death onely : that yet one part of the worlde would still contemne this benefit , & despise the kindnes of thys Sauiour , as may be discerned in the bad theefe , hauing no hope at all of saluation , and in whose person is figured forth to vs , the wicked , seditious , and tyrants , enemies against the Gospell of GOD , who ought assuredlie to know , that their cōdemnation is alreadie doone , for theyr wilful contemning the mercies of God. But the other part of the worlde , which are such as ( with reuerēce ) acknowledge and receiue this blessing of God , knowing & confessing ( with the good theefe ) that they haue deserued nothing but condēnation & death : yet trusting onelie in God , doe inuoke his mercy and propitiation , acknowledging also , that they are deliuered from sin & death , onely by the blessed & innocent death of their Redeemer . The good thiefe , who desired his deliuerance of God , acknowledged him therein , and albeit he saw him there to die with him ; yet he helde it for most certaine & assured , that this was he who could giue him eternall life : wherefore he heard the sweet answere of GOD , who promised him , that that very day , hee shoulde bee with him in the place of rest , life , and ioy perpetuall . By this voyce hee vnderstood , that his sinnes were forgiuen him , and that life eternal was ( in mercie ) bestowed vpon him . Then , though hee was hanged , broken , & halfe deade , yet ( for all that ) he did honour & gaue reuerence to the Sonne of God : euen then when the whole Church was silent , and when the Apostles were amazed and dispersed , yet hee confidētly said ▪ that he who was there hanged , and readie to die , shoulde ( neuerthelesse ) raigne and giue eternall life to men : he called on him , as the onely maister & authour of life : Nay more , he defended the glory of GOD against the other euill speaker . This spectacle then admonisheth vs of many things , and all good mindes doe acknowledge , their transgressions to bee fixed to his crosse : for wee are all ( by our sinnes ) subiect to death and calamities of all sorts , and can no way bee deliuered but by the Sonne of God only . It remaines then , that wee call on him ▪ , that wee declare to others these great blessings , & that we maintaine his honor & glory , against all miscreants and euill speakers : whatsoeuer afflictions , torments or deaths we endure in the cause , to the end , that hee may giue to euery one of vs , that which hee did to the happy conuerted theefe , saying : This day thou shalt be with mee in Paradise . Seeing then so great a matter is cōtained in this speech and conference , of our Sauiour Christ with the good theefe , let vs confirme and fixe in our harts , this saying and most powerfull sentence : which manifestly declareth , that the soule is a seperable spirit , liuing after it hath left the bodie , according as Christ himselfe sayde , that the spirit of the cōuerted theefe , should conuerse and bee with him in Paradise . Assuredly , it coulde not conuerse nor liue after death , if it vvere onely of the bodies tēper , or if it were some smoke , neyther coulde it likewise bee in Paradise , but would be dispersed abroade in the ayre . In Saint Mathewe , Moises spake and conferred with our Sauiour in the Mountaine , although it be plainelie written in the Booke of the repetition of the law , commonly called Deuteronomie , that Moyses was deade and buried : our Sauiour then spake with the seperated soule of him . Saint Paule saide , that he desired to be deliuered from his body , and to bee with Iesus Christ. And to the Corinthians hee said : While we remaine in this bodie , we are far off from our Lord. But we haue this confidence , that after we shall haue finished this long voyage , we shall then abide with him . And S. Peter sayth , that the Spirit of our Lord , while his bodie was in the Tombe , preached vnto the spirits of them that were in prison : which then assureth vs , that our soules are separable spirits . In Saint Luke , the historie is recited of the wicked rich man that was in hell torments , & the poore begger , whose spirit was in Abrahams bosome . In another place , GOD sayth , that hee is the God of Abraham , and the God of Isaac , and the God of Iacob : and that he is not the God of the deade , but of the liuing . Let vs then end vvith this conclusion , that Abraham , Isaac & Iacob are liuing . FINIS . Socr. Tell me , which doost thou iudge to be workes of Fortune , or of reason and deliberation ? as much to say , as those workes that haue no certaine end , neyther are knowne wherfore they be made ? and what thinkest thou of such , as manifestly doe appeare , that they are made for the benefite of men ? Aristo . Doubtlesse , those which are made for the profit of men , are questionles workes made by reason & deliberation . Socr. Doth it not thē appeare to thee , that hee that frō the beginning made men , and gaue thē sence , whereby they shoulde haue knowledge of euerie thing , did it not for their benefit ? as eyes to behold thinges visible : eares to heare soundes : & so likewise of things that are apprehended by sent , whereof no profit woulde bee had except we had nostrils : nor knew wee howe to perceiue or distinguish which taste is sweet , & vvhich is sower or sharpe , except we had a tongue and pallate to tast them ? Moreouer , dooth it not likewise seeme to thee , to bee a worke of Gods high prouidence , to enclose ( within lidds ) the weak and feeble eyes , which when need requires to see , doe open , & close againe when desire of sleepe vrgeth ? And to the end no angry windes may bee offensiue to them , hee hath placed the browes ouer the eyes , as also to defend them from the sweat , descēding down the head , yet kept therby out of the eyes . As in like maner the eares , that receiue all sounds , and yet are neuer full : the teeth also in order made and placed , that those before do cut the meat , and those behind chewe & prepare it for the passage : so may we say of the mouth , wherby the foode hath conuoy to the stomack , being seated vnder the eyes and nostrills : but the cōduit of offensiue superfluities , is placed behinde , and far from the seueral seates of the sences , least it shoulde be any way hurtful vnto them . These things which thou discernest to bee made by so great a prouidence , whether doost thou attribute them to Fortune , or to counsell and deliberation ? Aristo . Assuredlie , these thinges seeme to mee , to bee the workmanship of a most wise Creator . Socr. And the naturall great desire vvee haue to beget a continuation of linage , as also of mothers to nourish their young chyldren , & when they become great , a care for theyr liuing , and then the mightie feare they haue of theyr death . Ari. In sooth , al these thinges are the workes of him , who had a will , that by counsel , reason , and deliberation , his creatures shoulde bee made liuing , hauing both sence and moouing . Socra . Dooth it appeare to thee that thou hast any discretion , whereby thou makest apprehension or iudgment of these thinges ? Thou hast in thee a little portion of thys earth , which thou seest to be so great , & a small quantitie of humour , which is of so large aboūdance in the world : nowe , considering eyther of these thinges to be so great , & yet thou hast of eyther some smal portion , and altogether being so assembled in thy body , as thou couldest haue no vnderstāding at all , except they were in this sort ordered : These thinges ( I say ) being so great , and in multitude infinite , howe doost thou imagine , but that they should be well ordained ? Arist. I can no way perceiue their ordenation , as I behold the order of other workmēs labours . Socr. Why euen so thou canst no way beholde thy soule , which directs and gouerns ( at her pleasure , ) all thy whole bodie : yea , and in such sort , as thou mightest else say , thou doost all thinges without counsell ; reason , or deliberation , but that onely raiseth regard of feare and trembling . Arist. I vvoulde be lothe to neglect the Gods , but doe holde and esteeme them so great , as wee shoulde haue nothing els to do , but to be reuerent onelie toward them . Socra . The greater then thou esteemest them to bee , the more thou oughtest to honour them . Arist. If I wist that they had any care of men , I woulde adore them , and neuer neglect them . Socra . VVhy howe canst thou thinke , but that they haue care and regarde of vs , seeing man is made onely ( aboue and beyond al other creatures ) to goe vpright ? to fore-see many thinges intended to him , and to gouerne all other creatures vnder him ? hauing eyes , eares , and a mouth bestowed vpon him ? And though to some he haue giuen but feet , as to Serpents : yet to mā he hath giuē hands , to garde himselfe from many outrages , wherin we are more happy then other creatures . And albeit other beastes haue tongues , yet to man onely it is giuen , to turne his tongue from one side of his mouth to the other , thereby to forme an intelligible voyce , to dispose and make known his thoughts to others . Now not onely is this care taken of our bodies , but much more of our inward spirits . For where or when did any other creature euer thinke or consider , that God was the Creator of the very best and greatest thinges ? Or what kinde else , ( onely man excepted ) dyd euer , or can giue honor to God ? or keep himselfe from cold , heate , famine , thirst , & other inconueniences ? Or shun diuersitie of diseases ? Or by exercise gather strength , ability , and learning ? or retain longer and more faithfully what-soeuer is to be vnderstood ? Seemes it not then to thee , that man onely is ( as a God ) amongst all other creatures ? more excellent , and out-going them both in body and minde ? Vndoubtedly , if man had had the body of an Oxe , hee coulde not haue doone what soeuer he would ▪ & such as haue hands ( without any other part of inward spirit ) haue somwhat to bee reckoned of much more , then they that haue no hands at all . But thou that hast handes and vnderstanding , canst thou think that God hath not care and respect of thee ? Doost thou not think , that the most auncient and wisest Citties , are those that most dilligently & carefully doe honour the Gods ? Learne , learne my friend , that thy soule gouerns thy body : likewise , that the good spirit which containeth all thinges , directeth all thinges at his good pleasure . Thinkest thou that thine owne eye can see many thinges farre off , & that Gods eye doth not discerne them altogether ? Or that thy minde may conceite at one instant , what is doone in Athens , Scicilie , Egypt , or elsewhere , and the Diuine Spirit or minde , dooth not know all things directly together ? Yes , hold and beleeue it for most certaine : that God sees , heares , regards , and hath care of thee , me , & all thinges else whatsoeuer together . FINIS . A Directorie , for the Readers more easie and speedie apprehension , of the speciall matters handled in this Treatise . WHat benefit a man gaines by the knowledge of himselfe . page , 2. What the Soule is . page 3 , Of the vertues and powers in the soule . page 4 , Of nourishment , and the manner of the bodies nourishment . page 5 , 6. Of Choller , Mellancholie , & phlegme . page ▪ 8 , Of the blood , and how it is receiued , page 9 , Of three kindes of digestion , to perfect nourishment . page , 11 , That the inconvenience of the first digestion , is not holpen by the other . page 14 , Some mens oppinion concerning the Soule . 16 The hurt of intemperancie . page 17 , Sixe things not naturally in vs. page 18 , The benefit of labour to the body . page 19 The hurt of immoderat exercise to the body . 21 Of sleepe , how it benefits the body , and helpes the powers of the soule . page , 22 , 24 , How heat & blood do work for the hart . 24. Of dreames in sleepe , their kindes , causes & examples . page 31 , 32 , 33 , 34 , &c. Of the increase of nourishment , & when nature receiueth most substaunce to her selfe . 38 , 39 How naturall heat groweth or decaieth in vs , 41 ▪ Of death naturall , and vnnaturall . page 43 Of generation , & how the fruite is formed , 44 , Of the offices , veines , and arteries of the membrane . page 46 , 47 , How the nauill is made , and in what time . 48 , Of the places for the liuer , hart and braine , 50 How the liuer is formed , and what it is . 50 How the bowels are fastened to the back , 51 How Diaphragma is formed . page 52 Of the back bones , and forming of the hart , 53 Of the harts nourishment . page 54 That the hart is the beginner of vitall heat , 55 How the lungs and lites are formed , and consequently the bodies height . page 57 Of the forming of the braine , and skull of the head . page 57 , 58 , Of the marrow in the chine bone of the backe , page 60 How the fruite is nourished in the wombe , and the bloods deuision into 3. parts . 60 , 61 , 62 , How the power Vegetatiue nourisheth the body , and maintaineth kind . page 64 Howe the order of the seuerall powers supplie theyr offices , page 68 Of the sensitiue power , beeing the soules second power . page , 71 Of the fiue exteriour sences , and first how sight is wrought in vs. page , 72 Of the inwarde organes of sight , and what vse they serue vs to . page 74 How sight hath his seate , and what spirits giue life to the eye . page , 77 The maner how colours are truly discerned , 80 , The true capacitie of the eye in sight , and benefits of that sence . page 81 , Of hearing and his organe , page 82 What sound or noyse is , & of the meanes of apprehending it , page 83 , 84 How our speech or voyce is formed . 86 Of smelling , & by what organe it is apprehended . page 89 What odour , sent ▪ or smell is , 90 , Of tasting , and his organe , & howe the tongue tastes with his meanes , vse and obiect . 94 , 95 Of the seuerall kindes of sauour ; what sauours best please the taste : what most vrgeth appetite : and of thinges without sauour . page 96 , 97 , 98 , 99 , &c Of Touching & his organe , & benefit . 107 , 108 Of the inwarde sence , his seate , and necessarie vse . page 108 , 109 Of the fiue inwarde sences , their organes what they are , & how they help each other , 110 , &c Of the braine in his diuersity of kindes . 118 Of two kindes of appetence in the sences . 119 Of the foure principall affections , and theyr opposites : both helping and hurting . 122. &c The organe of the appetente power , and what it is . page 133 Of the commaundements in both the Tables . page , 136 , 137 , 138 , &c Of the contrarietie & difference amongst men . page 41 , Of two kindes of gouernment : compulsion & obedience . page 143 , 144 , That the will is the commaunder of the affections . page 146 The reason of lawes , deuision of possessions , & iustice in our dealings . 149 , 150 , 151 How the lawe agrees with nature , and in vvhat manner . page 153 , 154 Of two kindes of moouing in the hart : and the efficient causes thereof , 155 , 156 , 157 Of the powers of nature , answerable to the harts affections , and their difference . page 158 , Of the hart , with his helps and hurts . 159 , 160. Of the soules societie with the body , aunswerable to the humours . page , 162 , Of the proper causes of our affections , & whence they take originall . page 163 That natures corruption is the cause of our euill affections . page , 167 Of the diuine affections in our Sauiour , page , 168 , 169 , 170 , The contrarietie of affections in Christians and Infidels . page 170 , 171 Of Concupiscence , and how it may bee vnderstood . page 173 , 174 , 175. Of the cōtrary mouings of the hart & wil. 176. Howe to come to the true knowledge of our selues . page 178. Of the motiue power , carrying the bodie from place to place . page , 180 That the soule is the cause of the bodies moouing . eodem Two kinds of moouing , and the power of eyther of them . eodem Of a commixed power , partly naturall , & partly voluntary . page 181 Of the intellectuall power . page 182 Howe action becoms appropriate to intellection , and differs from the power sensitiue . 183 Of the obiect of intellection : his offices & organes . page 184 Of the two vnderstandings , actiue and passiue . page 186 The action and habitude , guide the vnderstanding . page 187 Of the speculatiue & practiue knowledge . 188 Of Reason , & the wills coniunction therewith . page eodem , Of the wills definition . eodem . Of the hurt of natures lacke of her primatiue condition . page 189 Of the impediment and hinderances in our vnderstanding . 190. How Gods image becommeth deformed in vs , and what we ought to desire of him in repayring of our wants & defects ▪ 190 , 191 , 192 , Of the soules immortalitie , and naturall reasons therefore alleaged . page 193 , 194 That the soule consisteth no way of the elements . page 195 What nature can doe , notwithstanding her corruption . page , 196 Of mens carelesse regard of their soules immortalitie . page 198 , How God instructed the soules immortality frō the worlds beginning . page 199 That our soules are spirits , not to be ouer-come by death . page 203. That the soule is to liue with Christ after death . page 204 Of Paradise , and what it signifieth . page 205 Of the good Theefes sermon on the Crosse . page , eodem One part of the worlde refused the benefite of Christes death . page 206 , The condemnation of the wicked , & assurance of the elects saluation . page 207 , That the good theefe preached Gods glorie , when the whole Church was silent , and the Apostles stood dumbe . 209 That the soule is a liuing spirit after the bodies death , and no way consisteth of the bodyes temper . page 212. FINIS . Notes, typically marginal, from the original text Notes for div A07786-e670 The benefit of the knowledge of a mans owne selfe . What the Soule is . The vertues of the soule . The powers in the soule . Of nourishment . The manner of the bodies nourishment . Choller . Melancholie Phlegme . Of the blood . Three kinds of digestion to perfect nourishmēt , Natures instruction concerning our gifts & graces . 1. Cor , 12. The inconuenience of the first digestion , not holpen by the other . The oppinion of som concerning the soule . The hurt of intemperancie . Herac. Ephe. Salomon . Sixe things not naturallie in vs. The benefit of labour . The hurt of immoderate exercise . The benefit of sleepe . How sleepe profits the powers of the Soule . How heate and blood worke for the hart . An excellent comparison . Three duties needfull in a Prince or Ruler . Conclusion concerning sleepe . The power appetente . The power Intellectiue . An apt comparison . Concerning dreames in sleepe . Diuers kinds of dreames . Example of dreames , the causes being euident . When the cause of dreames is in vs. Dreames fore-telling things to ensue . Examples concerning dreames . Diuine dreames or inspirations . Deuillish dreames . The hurt of intemperance . Encrease of nourishment . When Nature receaueth most substance to her selfe . Example how the body is increased . When naturall heate decayeth in vs. Example conceruing our life . Death naturall according to Aristotle . Death vnnaturall , occasioned by many causes in our selues . Concerning generation . Howe the fruite is formed at the first . The offices of the membrane . Of the veines and arteries of the membrane . Howe the nauill is made , & in what time . The places for the liuer , hart , and braine . How the liuer is formed , and what it is . How the bowels are fastned to the backe . How Diaphragma is formed . Of the back bones . The forming of the hart . The harts nourishmēt . A comparison worth the noting . The hart is the beginner of heat vitall . Howe the lungs and lites are formed , & cōsequently the height of the body . The forming of the braine . The skul of the head . The nerues are bred in the braine , as the veines in the liuer . The marrow in the chine bone of the back . Howe the fruit is nourished in the wombe . The deuision of the blood into three parts , and to what vses . Male chyldren more perfect then female . An admirable secret , & worthy ( with great reuerence ) to be regarded . Hipocrates rule frō the time of cōception , to deliuerance . Of the power Vegetatiue , and how it nourisheth and increaseth the body , as also maintaineth kind How nature admonisheth vs to be continent . Our selues the greatest enemies to nature . The infinite goodnes of God in our bodies framing . Howe the order of the seuerall powers is to be considered in theyr offices . An absolute proofe of God against any Atheist whatsoeuer . A note cōcerning christian dutie in vs toward God , in regard of al his diuine gifts bestowed on vs in nature . Of the power Sensitiue , being the second power of the soule . Of the exteriour sences , beeing fiue in number . 1. Sight , & howe the same is wrought in vs. Aristotles answer concerning our two eyes . Of the inward organs of the sight , and what vse they serue vs to . Small difference between life & death , but by the benefit of sight Platos oppiniō , to what end our eyes are giuen vs. Where the sight hath his seate and abiding . Of the spirits that giue life to the eye . Aristotles iudgment of the eye . A question concerning the sight of the eye . The answer worth the noting . An excellent comparison . How easilie the eye may be offended The maner how colours are truly discerned . The true capacitie of the eye in sight . The benefits which the sence of sight yeeldeth . 2. Of Hearing , & the organs therto appertayning . What sound or noyse is , and howe it makes it selfe . Of the means wherby eyther sounde or noise is apprehended . Howe all sounds are conueyed to the sence common . The maner how our voyce or speech is formed . An excellent note cōcerning our voyce or speech . By this sence wee haue fayth . 3 Of Smelling , and by what organs it is apprehended . What odour , sent or smell is . Apt comparisons of sents in their moist & dry kindes . The sweetest things haue least sauour . The differences between good sents and hurtfull . The means howe wee iudge of smells . Sent is very necessary to our life . 4 Of the sence of Tasting ▪ & his organe . Howe the tongue receiues his tast . The means of the tastes vse in his actions . Sauour , the onely obiect of taste . Many sorts of sauours . Of the sweet sauour . Of the sauour ouer sweet . Of the fatte & marrowie sauour . What sauours best agree with nature , and most please the taste . Of the bitter sauour . Of the strōg and hot sauour . Of the sower sauour . The sharpest sauours doe most vrge appetite . Of the greene sauour , that edgeth the teeth . Of the rude and sharpe sauour . Of the salt sauour . Of thinges without sauour . 5. Of the sence of Touching and his organe . Of the benefit of this sence . Of the inward sence , and where it is seated . The necessity of the inward sence The sence cōmon , and memory , according to Aristotle . Galens addition of cogitation . Fiue inward sences . 1. Sence common . 2. Sence imaginatiue . 3. Sence estimatiue . 4. Sence deliberatiue . The wonderfull prouidence of God for his creatures . A strange example of the Snake & the Lamprey . A kinde of deliberation in dumb creatures , confirmed by exāples . 5. Sence is memory . The organe of the sence common , & his place . Many powers in the inward sences . The organe of cogitation , and his seate . Example of this sences power . The organe of memorie & his place . Of the brain in his kinds , of diuersitie . Two kindes of appetence in the sences Of the power Motiue . Of greefes . Foure principall affections . 1. Ioy. 2. Feare . 3. Hope . 4. Hate . The opposites foure . 1. Loue. 2. Greefe . 3. Enuie . 4. Iealosie . Of anger , & the hurt it doth the braine . Homers oppinion concerning anger . Of feare , and how it hurts the hart . The hurt of greefe and sadnesse . Of loue , and how it helps the hart . Of hate and his hurt . Of Shame . Of mercy . Of Enuie . Of Iealosie . How a king ought to be iealous . An affection more hurtful then the rest . Of ioy , and how it delighteth the hart . Of affections pleasing to God. What the contrary are . The hurt of humane societie . The organe of the power appetēte . Galen , concerning our affections . Affections are not of the liuer nor the other parts . Homers saying of the belly . Cōcerning our loue to GOD. The degrees of the commaūdemēts , in the first Table . Of the first commaundement . Of the second commandemēt . Of the third commaundement . Of the 4. commaundement . The sum of the first Table , well worthy to be regarded . Of the second table . Aristotle in his Pollitiques , concerning the difference amongst mē . S. Paules affirmation of lawes & obedience . What men are to bee honoured . Two manner of gouernments , the first cōpulsiue . The second , ciuill and obedient . Pericles ruling of the Athenians . Seuerall affections in the multitude . Reason and iudgement giuen vs of God. The first offence , natures maine impedimēt . The wil , cōmaunder of the affections . The application of the two gouernments in nature . Of the dutie we owe to our Parents , exampled . Of the other commaundemēts following . The reason why lawes & penalties were instituted . Why the deuision of possessions was thought behouefull . Cōcerning theft . The reason of iustice in our contractions . Without truth , no societie can be obserued . Natures cōseruation of herselfe : & our iniury to her and our selues . The lawe agreeing with nature , and in what maner . The lawes them selues the voice of nature , by their causes . Two kindes of mouing in the hart , first by the pulse . The hart mooueth likewise by contrarietie of humours , seuerally by each one of them . Of the efficient causes ( inwardly & outwardly ) of the harts moouing . Of the powers of nature answerable to the harts affections , & their difference . Of the hart in greefe & sadnes , and the bloods office in seruice then . Of the hart , in ioy & anger , & how the blood works then . Of mellanchollie and chollericke men , & their conditions . Of sanguine men . Of phlegmatick mē . Of the soules societie with the body , answerable to the humours . Of the proper causes of our affections , and whence they receiue their originall . Aristotles oppinion of good people & good affections . Platos iudgment of anger . Our good affections are diuinely inspired . Aristotles saying of anger in a vertuous man. The corruption of nature in vs , the cause of euill motions . Of the diuine affections in our Sauiour . His zeale of his Fathers glory . His heauines for Lazarus . His loue to little chyldren . His compassion of them in the desert . The contrarietie of affections in Christians & Infidells . The wisedom of the Heathen . Cōcerning concupiscence abyding in vs. Of the word Concupiscence , and how it may be vnderstood . Concupiscence an errour in the will. The wills boldnesse in his owne pride . Rom. 7 , 24 ▪ Rom. 7 , 25 , The harts moouings ioyned with the will. 〈…〉 of nature . Of the contrary moouings of the hart & will. Mark , 7 , 21 , The hart signifies the will and vnderstanding . Howe to come to the knowledge of our selues Of the motiue power , carying the body from place to place , and what are his organes . The soule , the cause of the bodies moouing . Two kindes of mouing , naturall and voluntarie , and the power of eyther . Of a commixed mouing partly natural , partly voluntary . Of the power intellectuall , according to S. Augustines oppinion . How action becoms appropriate to intellection . How it differs frō the sensitiue power . Of the obiect of intellection . The offices of intellection . The organs of intellection . Our life is guided by our actions . Aristotles deuision betweene the two vnderstandings , actiue and passiue . Actions and habitude , the knowledges of the vnderstanding . Of speculatiue & practiue knowledge . Of reason , & the wills cōiunction there-with . The definition of the will. The hurt of natures lack of her first condition . The impediments or hinderances of our vnderstanding . How Gods image becommeth mishapen in vs. What wee ought to desire of God , in reparation of our wants & defects . Naturall arguments , concerning the soules immortalitie . 1. Of the afflictions of good people in this life . 2. Of paines reserued for the wicked , notwithstāding theyr felicitie in this life . Platos reason concerning the soule . The soule no way consisteth of the elements . What nature can , notwithstanding her corruption . Of Gods great loue and kindnes to vs , farre beyond others . Mens carelesse regard of the soules immortality . Gods instruction of the soules immortalitie , from the originall of the world . Gene. 4.7 . The reason of wicked mens neglect of the soules immortalitie . Gods delay of punishment agrauates the chastisemēt . Gene , 4 , 7 , An especiall proofe of the life eternall . Iude. 1 , 14. Infinite examples to cōfirme the immortalitie of the soule . That our soules are spirits , not to be ouercome by death . Math , 10.28 Luke . 23 , 43 That the soule is to liue with Christ after death . Of Paradise , and what it signifieth . The good theefes sermon on the Crosse . One part of the world refused the benefit of Christes death , figured in the bad theefe . The condēnatiō of the wicked , and assurance of the elects saluation , in Iesus Christ . When the vvhole church was silent , & the Apostles dumbe , yet the good theefe preached the glory of God , in his sonne Christ Iesus . How much wee stand bounde to defend the glory of God , against all Atheists & misbeleeuers . The soule is a liuing spirit , after the bodies death , and consisteth no way of the bodies temper . Math , 17 , 3. Philip , 1 , 23 , 2. Cor , 5 , 6 , 1 , Pet , 3 , 19 , Luke . 16 , 19 Math , 22 , 32 
A02762	----	The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, or not, &c. Chiefly receyuing satisfaction concerning the sinne against the Holy Ghost. Perused by I.D. and diuers other diuines. 1616 Approx. 228 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A02762 STC 12891 ESTC S103842 99839587 99839587 4021 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02762) Transcribed from: (Early English Books Online ; image set 4021) Images scanned from microfilm: (Early English books, 1475-1640 ; 961:08) The burning bush not consumed wherein (either vnder all deepe sense of wrath; or hardnesse of heart, one may iudge, whether he be the childe of God, or not, &c. Chiefly receyuing satisfaction concerning the sinne against the Holy Ghost. Perused by I.D. and diuers other diuines. Hart, John, D.D. Dyke, Jeremiah, 1584-1639, attributed name. [28], 158, [6] p. Printed by T[homas] C[reede] and B[ernard] A[lsop] for Roger Iackson, and are to be solde at his shoppe in Fleet-streete, ouer against the great Conduite, London : 1616. Editor's dedication signed "I. Hart" = John Hart. I.D. = Jeremiah Dyke?. A dialogue between a minister and a scholar. Printers' names from STC. "A prayer for the distressed", M6-8. Running title reads: A discouery of the child of God, vnder all sense of seeming wrath. The title page is a cancel. Variant: title page is conjugate; comma after "bush"; line 11 reads ".. ond diners [sic] other diuines.". Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Modern period, 1500-. 2008-07 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-10 John Pas Sampled and proofread 2008-10 John Pas Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE BVRNING BVSH , NOT CONSVMED Wherein ( eyther vnder all deepe sense of Wrath ; or hardnesse of Heart , one may iudge , whether he be the Childe of God , or not , &c. Chiefly receyuing satisfaction concerning the Sinne against the Holy Ghost . Perused by I. D. ond diuers other Diuines . Iudge nothing before the time . Secret things belong vnto God. 1. Thess . 5.9 . For God hath not appointed vs to Wrath , but to obtaine saluation by our Lord Iesus Christ , who died for vs , that whether we wake or sleep , we should liue together with him . LONDON , Printed by T. C. and B. A. for Roger Iackson , and are to be solde at his shoppe in Fleet-streete , ouer against the great Conduite . 1616. TO THE RIGHT WORSHIPFVLL , M. WILLIAM TOTHIL , and M. FRANCIS DRAKE , Esquiers , Iustices of the Peace , &c. and to the no lesse religious and vertuous Gentlewomen , Mrs. KATHERINE TOTHIL , and Mrs. IOAN DRAKE , their wiues , the increase and perpetuitie of all Happinesse , &c. Right Worshipfull , AS my wandering thoughtes were musing which way I might best acknowledge with perpetuall thankes , that duetie which my best loue oweth vnto your many vndeser-ued by-past kindenesses : this little Booke ( then readie for the Presse , ) did steppe foorth , proffering so to accomplish my desire , as that nothing ( saue timelesse Time in the generall dissolution ) should bee able quite to blotte out , and deface the memory of this my wish : which since it hath nowe so faithfully performed , I beseeche you to accept thereof : that like vnto PHILIPS little Boy ) it may put you in minde , not onely that there is a terrible endlesse wrath prepared for wilfull , finall , impenitent sinners : but also that ( if need bee ) it may helpe you how to shunne the same . Gladly it would haue singled foorth some one of you , but that the strict bonds both of Nature and grace , which in loue hath so vnited you ( as though you had but one soule ) did strictly forbid the same : wishing me rather , that ( since such a fast Gordian knotte had alreadie tyed your affections ) I should likewise doe my best to vnite you in a peece of Paper : Not that thereby I should any thing adde vnto your happinesse : ( whose Cuppe already runneth ouer with a plentifull measure , pressing downe of all blessings ) but that thereby I might shewe , how farre my fainte and weake wishes extend : that as already vppon Earth , GOD hath buylt you a sure House vppon a Rocke , so also that you would endeauour to buylde your selues vppon the Rocke CHRIST IESVS : that at last when ( at the all-shaking voyce of the Arch-Angell , and Trumpet of GOD , sounding ) downe-rayning Fire with floods of horrors , blowne with the tempestuous whyrlewinde of indignation , shall ouerwhelme the wicked , and seeme to dossolue the whole frame of Nature : You ( like his Doues ) may finde a sure shelter in the holes of this Rocke , vntill ( Iudgement finished , ) with all Saintes , you may mount with Him , to possesse for euer those infinite vnspeakeable Ioyes , the greatnesse whereof can not bee knowne , vntill possessed . Yours in duty , much and euer bound , I. HART . TO ALL THOSE WHO EIther ( for the present ) Thunder-beaten with the terror of the wrath of GOD , mourne in secret , vnder any sense of the same , or feele hardnes of heart , much Peace , Comfort , Softnesse , and speedy deliuerance . Deare Soules . THough I knowe assuredly that the plodding thoughts of both sortes of you , to whom I now write , vseth for the most part to be rapt vp ; the one , with the imagination of Wraths all-ouerturning deluge which you feare , presently to precipitate you , ( as I thinke ) in the eternall neuer dying furnace of all-deuouring flames : the other , with seeming substantiall thoughts ( grounded vpon former and present stony impenitent effects ) imagining your selues to be as sure of reprobation , as thogh already ( assured by some Angel of the Decree ) Caines marke had sealed you on the forehead , as sheep to the slaughter : which now so transporteth your hopelesse soules beyond all limits of moderation , that you can lende your eares to heare no voyce , which soundeth not of Desperation , because eyther you thinke it is too late , or in vaine , to vse the meanes : or that Wraths ouerpressing load so keepeth you down in the flouds of sorrowes , that you are not able to looke vp . Yet could I not chuse but send vnto your view this little Treatise , which by ( Gods prouidēce cōming into my hands ) onely for your sakes , did now see the light : wishing , that though ( of all others ) I was least able to comfort you ; yet , that therin you might finde a word in due time : which I know you shall , if you bannish Carnall reason , Sense , Curiositie in prying into Gods Decree before you vse the meanes ; and that fast rooted naturall Popery of the soule , which euer desireth to finde somewhat in nature , some sense , some feeling , some goodnes , wherewith to be worthy in some sort , to lay holde of Christ . I should exceede the limites of a short Epistle ( if I were able ) to reckon vp the free proclamations of the booke of God ; in all which , Christ in the Act of apprehending him , tyeth you vnto no condition , but freely to take and lay hold . It may be , you will obiect , that he calleth onely the weary and laden , and so you say you are not : but to leaue that question , whether you bee laden or not , and who must be iudge , ( since for the most part in temptation you belie your selues ) who knoweth not that Christ in that place rather incourageth such to come , then precisely sheweth , that onely those who feele such a burden , must , and can come and lay holde . O that you were not thus iniurious to the peace of your soules , so much to relye vpon Sense and feeling , so much debasing the strength and glorie of Faith , which many times without sense ( and beyond all reason ) apprehendeth CHRIST : thus offering violence vnto his Kingdome : who thus apprehended , there followeth the spirit of Mourning , and Compassion , Feeling , and other graces . I wonder if the Diuell can once fasten this temptation vpon you , that you must haue such and such a measure of faith , feeling , and repentance , to lay holde of Christ , what measure his vnmeasurable subtilty wil be contented with . Sure I am , if he may be vmpire , you may be dissolued in teares and despaire , before he say hoe . Your strongest let in laying hold of Christ ( as may be seene by most of all your Obiections ) ariseth from your prying into the Decree of God , to be assured of your election : which because you cannot finde , ( iudging of your selues , according to your former actions , & thinking God like vnto you ) you conclude all is in vaine , you knowe you are Reprobates : there is no hope : so entertaining all threatnings ; and reiecting the Promises . Of which pretended knowledge , if you should be examined by God ( as Adam was ) whence thus you knowe your selues to be naked Reprobates ? I imagine your answere ( with his ) must needes bee , that Sathan hath deceyued and deluded you so to thinke . And indeed the truth is , that the most part of you looke too much at the Decree of God ; your measure of sense and feeling , desiring the assurance of saluation , as it were , at your first entrie into Christianity : which is the glorious price and Crowne , wayting for you at the end of the race : If you so runne that you may obtaine . I knowe you would thinke him an vnreasonable Souldier , who should desire to bee a Colonnell or a Generall the first yeare , which is not obtained without long seruice , great valour , much watching , wayting , and often hazard of life : And that your seruant would much displease you , in demanding his yeeres wages before he had done a weekes worke . Iust so is your case , when at first you would bee assured of your Election and Saluation , before you haue done a quarter or half your work ; ( Nay somtimes scarse begun the same ) chiefly whē you refuse the way of life , which is , to walke in the meanes , whereby onely wee attaine the assurance of saluation . It may bee you thinke mee a miserable comforter , thus rather to crosse you , then powre balme into your wounds , or bewaile your hardnesse of Heart : but would to God you were not more iniurious then I , in robbing your selues of the strong Tower of your saluation : I meane , of the way to lay holde on Christ for your life : For indeede so doe I pittie all of you , that if my soule were able , and could dissolue it selfe in teares for you , your sorrowes would haue an ende : since I know , such and so great is the insupportable terrour of Gods wrath , chiefly , if hee ( leading the maine battell of his forces ) fight against you , as Ieremie speaketh ) in anger , in wrath , and in great indignation , that there is no creature but must sinke vnder the same : but it is the conclusions some of you draw from thence , which I ayme at , and would willingly cut downe by the roote : viz : I feele no faith , therefore I haue none : I neuer had faith , therefore I shall neuer haue any : My former actions haue bene hypocriticall , therefore I am damned : my Feeling is lost , therefore I shall neuer haue it againe : I neuer had feeling or sense of Gods loue , therefore I shall neuer haue any : God is angry , therefore hee will neuer be appeased : the Sunne shineth not , therefore it will neuer shine : It is night , therefore it will neuer bee day : the heart was neuer moued , therefore it shall , and neuer can bee mooued : I haue thus , and thus long heard the word , and it hath not renued nor moued mee no more then a stone , therefore it shall and cannot , for such a heart is immoueable : I am dead in sinne , therefore I can neuer be aliue : God is gone , therefore hee will neuer come againe : The meanes harden mee more and more , therefore I will neuer heare no more : I cannot bring my he●●● in temper to ioyne with my voyce in prayer , the 〈◊〉 it is vaine to bring words vnto God , offering outward submissiue obedience : I cannot pay vnto one ten thousand pounds which I owe him , therfore I will pay him neuer a penny : I cannot doe all I should , therefore I will doe nothing : God neuer loued mee , therefore hee will neuer loue mee : I cannot repent , nor euer could , therefore I neither can nor shall : God in the terror of wrath appeareth my enemy , therefore hee will neuer haue mercie , &c : with a number the like absurdities , the very naming whereof , may bee more then confutation sufficient to any reasonable creature not infected with the like follie . But speake now ( though I graunt vnto you all your grounds , many of which for the most parte , are false lyes ) Why may not you hope to escape , as well as others before you ? Who deliuered Dauid , Iob , Ioseph , Moses , Damell , &c. from daungers , terrors of soule , the Deuill , imprisonment , drowning , and Lyons den ? but you say , that you are in the Furnace of his wrath . And why ( with the three Children ) may you not bee deliuered from this fiery furnace ? GOD is the same still ( who as the Prophet speaketh ) euen in wrath remembers mercie : Therefore why may not your bush burne , or ( at least ) seeme to burne with fire , yet not be consumed : since his mercies are ouer all his works ? hee onely knowing what he hath decreed . And you , who are ( for the present ) bound vp in hardnesse of heart , in the Name of GOD I beseech you , let neuer this voyce of desperation come from you againe : ( All is in vaine , there remaineth no hope : ) What , is it possible , No hope ? Is God in heauen , who is wonderfull in all his works ? and doth abundantly aboue all that wee are able to thinke or speake ? and so long dare any little worme or piece of clay , ( a little moate ) nay not so much , in regard of him , who is all in all , to say there is no hope ? Oh! there remaneth alwaies hope so long as we breath . For you knowe as the Apostle speaketh : Hope that is seene is no hope : For how can a man hope for that which he seeth ? so that hope aboue hope , is hope indeede . O hope still to speed as well as any hard-hearted who euer were called , as all haue beene before calling . When then after effectuall calling , you looke vpon Dauids secure sleepe , and Salomons strange hard-hearted declining from the wayes of God , with the wonderfull and hard-harted impietie of Manasseh , and Nebuchadnezzar , before calling : and the exceeding mercies of God vnto them : and diuers in our age , with ( the good Thiefe ) called home at the last houre : O learne to haue a good conceit of God. It was you know , the first thing that encouraged the prodigall sonne to come home vnto his Father , because he had a good conceit of him . Therefore , thinke you with him , the Heauenly Father hath receiued such and such exceeding sinners into mercie . Though I haue run ryot , & straied , yet haue I not gon so farre as they , or if I haue , yet I will submit my selfe vnto him , it may bee , hee will also be mercifull vnto mee . But what shall I say ? It is God who must perswade Iaphet to dwell in the Tents of Sem. It is hee who must cast downe , perswade , inlighten , drawe , instruct , teach , conuert , and inlarge our hearts , that wee may bee lifted vp , consent , see , come , vnderstand , bee taught , conuerted , and runne the wayes of his commandements , which that he would hasten in his own good time to doe , my fainte , fewe , colde , and weake petitions shall euer ( to my power ) beg for you . Onely now ( for conclusion ) my earnest request vnto you is , that since it is the custom of most of you , either in reading the Scriptures , or anie other good booke ) to reade vntil you find somewhat ( in your iudgement ) against you , and then close the booke suddenly , as though nothing there did belong vnto you ; that you would not so vse this little ensuing Treatise : but rather before you Censure , to reade it quite through : reiecting whatsoeuer herein you find contrary either to the Word , or experience of the Faithfull : which if you shall doe , you shall bind me more then euer to remaine , Yours in the All-sufficent , not-changing , wonderfull , EMANVEL . I. H. The Booke to the Reader , chiefly if thou be a Nicodemite . THy thoughts I know will straight inquire My Fathers Name with great desire : Who if he please thee not , why then . The lines are rude , and nought the penne : But know thou must thy minde appease ; For though thou aske , I cannot ease Thy heart : therefore be thou content To feede on that which God hath sent . And if I iumpe not with thy mind , Call me not therefore now vnkind , Who proffer thus to ease thy load Of sorrow 's on my shoulders broad : And if my lines seeme strange and new , Remember how a learned lew Did wander , when Christ would him gaine , How any could be borne againe . Therefore though thou canst not conceiue These things , yet let me pray thee leaue , To say therefore no such things are , Which doe surmount thy reason farre : But rather like a little child , Who is not with such thoughts defil'd , Be thou content to passe that way Christ vs commaunds , though sense say nay ; And pray ( though now thy eyes be blind ) Him to enlighten yet thy mind And sight , that thou mayest clear'ly see , Things yet not thought or knowne of thee ; That with that mountaine-seeing man , Heau'ns Chariots thou may'st see and scan , And so confesse with others moe , Thus long , what blindnes kept thee so . But if thou be of gentle kind , With sorrow's tam'd , and now not blind , My sute is , though I stray and erre , ( As mortals ) yet thou would'st deferre Thy censure , to peruse me quite , When , though I seeme not full perfite , Beleeue no more then doth agree With sacred lore and veritie . Then this my paines shall counteruaile , If on my shame thou cast a vaile . To the Right Worshipfull , Maister William Tothil Esquire , &c. SON . IN peace men vse for to prouide for warre , Best Pylots doe waite for ensuing storm 's ; Yea , euen this wisedome is in sillie worm's ( Who though from reasons reach they stray so farre , ) In Summer still for winter to prepare , So though your Sunne , Sir , now doe shine so cleare , That storm 's appeare not either farre or neare ; Yet since experience hath found it so rare , To haue two heau'ns and in them both a stare : Long time without some crossing gloom tonight ; When Wraths heart gnawing fear's shall dim the sight Of former grace , filling the minde with Care. Though still I wish your mind free from such fear's : Let this yet neere ( if need be ) stanch such teares . To the right Worshipfull , Mistris Katherine Tothil , worthy of all respect . SON . HEau'n-shaking Wrath , pour'd out like flaming fire , Bending the rockes , tearing the hils asunder , Tossing the earth , and all things bringing vnder : Who would not from the same in haste retire ? Me thinkes I quake whil'st I the same admire ; No wonder then such wet their couch with teares , Who but in part conceiue these horride fear 's , Not knowing where to shrowd them from his ire . A Fortresse strong I know you wish to gaine , Whence sinne and Satan you may both defie : Looke then in this where you your state may trie , Freeing your selfe from feare of endlesse paine : Much could I wish , but all must rest in this , That euery thing may serue t' augment your blisse . To the Right Worshipfull , Maister Francis Drake Esquire , &c. SON . IF one Deuill loos'd so tortur-tosse the minde , If Princes ire so vexe with thousand cares : If crosses here , so fill men with despaires : If so with tooth-ach , stone gowt , they are pin'd , If here sterne conscience gnawing worme so grind , What sorrowes then in Wraths infernall caues , With matchlesse might shall wound all Satans slaues ? To blacknes , darknes , endlesse woe confi'd ? More , O! but when great iudgements voice shall sound That last retreat , neuer to meete againe . Me think's I heare what shout 's , what shrick's in vaine They bellow forth , to see the Saints so crown'd , Amongst the best , Sir , this shall be your crowne , To mount with these , when those shall be cast downe . To the Right Worshipfull , Mistris Ioane Drake , worthy with the worthiest . SON . WHilst thoughts of flam's & not consuming fire ( Where tortur'd soul's howle , yel , crie , neuer die ) Inflam'd with breath of Iah's deuouring ire , ( That rents the rockes , and makes the mountaines flie ) Did wound with feares my soule , yet you on hie , With Eagles wings I wish'd might mount away : Within the Vaile ( at last ) to dwell for aye : Such gnashing , lashing , howling , nere to trie , Whil'st Sunne-shine light your face doth yet array , And Bridegroomes comming hath not shut the gate , That restlesse cries , ( which neuer came too late , ) Might tempests stay , force heauen , and make you way . And ( if you will beleeue me ) heere I vow , My censer alwayes shall keepe Wrath from you . TO THE BOOKE . SON . HEnce , hence smal booke , thy foote steps see thou bend Vnto all such whom Sathan luls asleepe , Knocke hard rowze vp , tell them the day doth peepe Then vnto those whose hearts all sorrowes rend : That Wraths deluge hath measure , time and end , Tell them , and that though sterne deuouring ire , Like thunders lightning seeme to set a fire , Their torturd soules , yet wish them but attend A while , vntill cloud-vanishde Sunshine light Appeare with ioy to giue their foes the foile , Meane while their wounds bind vp with ba●●me and oyle Wait still , stay teares and feares with all thy might . And if for all this , yet thou canst not please them , Weepe still with them , for this perhaps may ease them . A Table of the Contents and summe of this Booke . 1 PRoofes that there is a God , pag. 6. 2 Proofes that the Scriptures are the Word of God. 10 3 Definition of God. 13 4 The Obiect of His Iustice and Mercy , ibidem . 5 The causes of the proceeding of the wrath of God 14 6 How God is saide to be angrie . 16 7 How to discerne when wrath is at hand . 19 8 How God bringeth about his wrath . ibidem . 9 That Hardnes of Heart ( though the meanes both past and present , haue not beene effectuall ) cannot argue Reprobation . 21 10 Signes of temptation . 25 11 The conditions of such who are , and who are not vnder wrath , described . 27 12 Who they are who feele wrath , and yet are far from the same . 27 13 The seuerall conditions of his Estate . 28 14 What a troubled soule in this estate tossed with diuers tempests of wrath , must doe . 29 15 Who they are , who haue not a deepe sense of wrath , and yet are farre from wrath . 29 16 The seuerall conditions of this estate . 30 17 How to know whether in hardnesse of heart , we are vnder wrath or not . 32 18 Comforts for such , who are not able to serue God , as they thinke , in spirit and truth . 33 19 Why God at first will not be found in the meanes . 35 20 Who they are who feele no wrath , and yet remaine vnder the wrath of God. 36 21 The seuerall conditions of this Estate . 37 22 How farre a Professor maybee vnder this wrath . 38 23 Description of a sauing knowledge . 43 24 How to know whether or not Christ hath beene laid hold vpon . 45 25 Triall of true sorrow . 47 26 The triall of spirituall desires . 49 27 Trials whether or not one hath had feeling . 51 28 Difference of restrayning and renuing vertue of the holy spirit . 52 29 Comforts in this estate vnder hardnes of heart . 53 30 Essentiall markes of the renuing spirit . 54 31 Who they be , who feeling wrath , shall perish in the same . 55 32 What sense Reprobates haue being wakened with horror . 56 33 Degrees how this horror commeth vnto them . 58 34 Difference betwixt the Elect and them in the sense of wrath . ibid. 35 Behauiour of the childe of God vnder the sense of wrath . 59 36 How neere the child of God may come vnto the wicked , in feeling of the wrath of God. 60 37 How to iudge of Gods secret fauour in such an estate . 61 38 Faith must not be measured by the fruits thereof , and feeling in the time of desertion . 62 39 Why and how for the present , one may walke in the meanes with small or no comfort , and yet God be true in all his promises . 63 40 Why Nouices in Christianity haue much feeling . ibid. 41 Why aged Christians haue lesse feeling then at first , yet stronger consolation . 65 42 Why Gods children so mourne for the want of feeling . 67 43 Why Gods children so much rely vpon feeling . 68 44 Wherefore God giueth vnto his children such a measure of feeling at first . 69 45 Why God delayeth to giue comfort vnto such for so long a time . 71 46 The Rocke of refuge in such desertions . 73 47 A Tentation rising from thence refuted . p. 75 48 How God reuealeth himselfe vnto the soule . p. 81 49 Triall of rue light . p. 82 50 Triall to know , whether the sight of Miserie come by the right Spirit . p. 83 51 Consolations in Hardnes of heart , one as yet not hauing perceiued a change . p. 87 52 Consolations against desperation , though all ones life-time he hath had no feeling . p. 91 53 The greatest and least measure of feeling , the Saints haue in this life . p. 95 54 What the disposition of the child of God is , in the least measure of feeling , either vnder terror or security . p. 96 55 Why God will haue his children to feele stings of conscience , and hardnesse of heart . p. 99 56 Effects of former feeling in desertion . p. 102 57 How fearefully the child of God , after effectuall calling may fall . p. 105 58 How farre the child of God may be oppressed with the sense of wrath , yet remaining in a safe estate . p. 107 59 How farre hee may stray in his affections : with the causes of this disorder . p. 109 60 Degrees , how sinne groweth vpon the Elect. p. 110 61 Whether the child of God may fall into such grosse sinnes , as wicked men doe . p. 112 62 A discouerie of the sin against the holy Ghost . p. 113 1. What it is . 2. Why it is so diuersly named . 3. Where the chiefe residence thereof is . 4. How there it may be iudged of . 5. His principall qualitie who committeth the same . 6. How many sorts of men may commit it . 7. Definition of this apostasie . 8. Why thus it is punished ? 9. By what steps it mounts to the height of all impietie . 10. How farre one chosen in the decree of God , may seeme to wade in this sinne , and yet be called backe . 11. Consolation for poore soules : who imagine they committed this sinne . 63 Why Gods children fall into grosse sinnes like vnto wickedmen . p. 133 64 The state and disposition of the child of God , whilest he sleepeth in impenitency , with the causes thereof . p. 135 65 In this estate , the actions of the renewed and vnrenewed part . p. 138 66 How God raiseth such after their falles . p. 140 67 How God worketh in a more speciall manner , when he lifteth them vp . p. 144 68. That in some sort , the childe of God may fall into the same sinne againe after true repentance . p. 147 69. Why the tempter doth thus beset Gods children . p. 149 70. The meanes to withstand this temptation . p. 150 71. Why God suffereth his children to fall againe and againe in the same sinne . p. 154 72. What must comfort and support the child of God , falling into the same sinne againe and againe . p. 155 A DISCOVERIE OF THE CHILD OF GOD , vnder all sense of Gods most terrible seeming Anger . Scholler . I Reioyce Sir now at length in so good a time to meete with you , whom I haue of a long season so earnestly desired to conferre with : because of some doubts which doe much disquiet me . Minister . So doe I also reioyce Sir to see my old friend ; wishing that it would please God of his infinite mercy to make me an vnworthy instrument of any comfort to you , or any of his children . Schol. What speake you ? Comfort Sir ? I am so farre from being troubled , that I doubt of the foundation of Religion : and whether there be any neede of Comfort , or any thing to be troubled for ? Minist . This is most strange , that any reasonable creature should doubt of that which the whole world hath vniuersally taken as granted : what meane you in so saying , that you doubt of the foundation of all ? Schol. The truth is , my tortured soule is much perplexed whether there be a God or not . Minist . Whence ariseth this tentation ? Schol. First , from great and strong perswasions that there is none . Next , in that I see most part of the world to liue as though there were neither heauen nor hell . Lastly , in that I see such a strange seeming confusion , the good being oppressed , and the wicked scaping vnpunished . Minist . The strength of tentation , and carnall reason ( which I perceiue to bee the ground of all you alledge ) can be no sufficient reasons to proue such dreams . And wheras you say , the wicked in this life escape for the most part vnpunished : It rather proues ( as the Scripture speaketh ) that ( like fatted oxen ) they are reserued to the day of slaughter and wrath . Yet , imagine your false foolish reasons were true . What is this then which so troubles you ? why complaine you ? why doe you not then liue in peace , if there be no Deitie ? Schol. I cannot , for I feele within me perpetuall terrors and vexations , which bereaue me of all manner of rest : yea sometimes thoughts , that I am deceiued ; that my Atheisticall opinions are damnable ; that there is certainly somewhat ( I know not what ) both to be loued , honoured , and feared . Minist . Then striue against your tentations . Schol. I am not able . Minst . Did not your parents traine you vp in the foundation and knowledge of Religion ? Sc. They did , at which time me thought I abounded in knowledge , Faith , Loue Practise of all graces , thinking euery thing to be plaine and easie . But now ( like a ship which hath beene a long time tossed in the Seas without al sight of land ) I doubt whether there be any such things I formerly imagined : all my former feelings , faith , repentance , loue , ( in my sense ) are gone : In place whereof , I remaine full of all manner of doubtings , with which , though I be not strucke with any extraordinary terror , yet haue I extreame discontentments , not reioycing in any thing . Minist . Certainly there must bee some causes of your discontentment ; you must banish doubting and carnall reason : beleeue in God , and you shall find ease . Sch. If there be a God , this is my infidelity , that I cannot beleeue in him , and then is my estate a great deale more feare full in this , that all my actions haue bin hypocriticall ; that now I finde my selfe to be giuen ouer to a hardhart , with a reprobate sense ; ioyned with an impossibilitie to fight or striue for grace , or ( which is more fearful ) to haue no desire to striue for the same . Minister . Before wee passe any further , let vs lay this infallible foundation ; that most certainly there is a God. Schol. My infidelity and doubting is such , that I shall neuer bee fully of your minde , vnlesse by reason I be conuinced of the same . Minist . There must bee no disputing , against receiued grounds and principles : chiefely against this the ground of all . Schol. Yet as you remember , I beseech you shew me some reasons , prouing a Deitie , or that there is a God. Minist . Nature it selfe fully prooueth the same . 1. From the Creation , for if the world be without beginning so is it also without ending , and so it and all therein is God , hauing made it selfe , which were most absurd to thinke : but since it shal haue an ending ( all the creatures thereof tending to corruption ) hence it followeth , that it must needes haue a beginning , the Creator whereof , is God. 2. The excellencie of all the creatures shew the same : so infinite in formes , shapes , colours , & diuers dispositions : chiefly the supernaturall spirit of man , not satiate with any thing in Nature . 3. Man himselfe , sheweth that there is a God , for one man leadeth vs to another , vntill by degrees we come vp to the first . Here I aske , where he had his beginning ? Eternall he was not , which his miserable nature so subiect to alteration & change , well sheweth , chiefly his dissolutiō ; ( Eternitie & change , like light and darknes , being so directly contrary . ) If it be said , this change came by his fall ; then , I ask , whence he fell ? So still , all we can thinke , it must leade vs vnto God the Creator of all . 4. The wel ordered gouernment in the worlde : things inferiour seruing still things superiour ; vntil all things ioyne in mans seruice ; shewe that there is also some supreame power , vnto which he must obey . 5. The harmony of contrarie Elements , whereof all bodies do consist , so farre from destroying one another , that they preserue all and agree : prooueth a superiour causing power . 6. The naturall instinct of all nations , ( rather adoring stockes , stones , and beastes , then no Deitie at all ) proueth the same . 7. The conscience of all , being as it were a law against vs , in giuing both testimony , and iudgment , is a most strong proofe : for it testifieth , neither to men nor Angels : neither feareth them . Therefore it must bee God himselfe . Further , would not our reason tell vs by and by , if wee were in some faire built ruinous countrey or citie , that there had some people dwelt : that some hands had built the same ? So may we say of this world , when we see it so replenished with so many goodly creatures , that some great power did make the same , & that must needs be God. Moreouer , the place of God , proueth that there is a God : for ( as one saith ) euery place is in regard of somwhat contained in the place . So the Earth is full of wormes , and such like things ; the sea containeth fishes ; faire houses containe men & women ; Hell it is the place for diuels . Heauen likewise must not bee emptie , it being the goodliest of all the rest : when wee looke vpon the same we must needes say , that there dwelles the Lord of the countrey , there dwelles God himselfe . Lastly ( but it were too tedious ) I might adde how abundantly the Scriptures shewe the same : as also the euent of things contrary to reason : Miracles , Prophecyings , continuall mercies of fruitfull seasons , &c. Which Paul mentioneth : punishments in this life , with strange iudgements on diuers wicked men ; as Herod , &c. with the wonderfull power of the spirit in the experience of the faithfull . Further , ( as one obserues ) that no volume hath euer bin written directly in confutation of the same . Sch. My mind is no lesse perplexed cōcerning the authoritie of the Scriptures whether they be the word of God or not . Minist . The insufficiencie of these doubts may soone bee shewed vnto you . Because , admit once that there is a God : then of necessitie it will followe that hee is King of kings ; and that as subordinate temporarie Princes haue Lawes and statutes , whereby they rule their states : so must needes the supreame Lord of all , much more haue lawes and statutes wherby to gouerne the whole world . And these must needs be the holy Scriptures . Scholler . Perswasions are no proofes , therfore shew vnto me how I may rest assured that the Scriptures are the word of God. Min. There bee many reasons to proue ; yet none are powerfull to perswade : vnlesse God ioyne with the same by the effectuall working of his blessed Spirit . Schol. So farre as you can remember , I intreate you giue me satisfaction . Minist . The Antiquitie , Harmony , Consent , Sinceritie , Miracles , and Martyrs , testimony of the Scriptures , might be sufficient proofes to satisfie any indifferent person : But if vnto them we adde , 1. That great generall inward change which suddenly it makes in men , when but some plaine sentences thereof are dropped into their hearts , filling them with horrors , so that when the heart is thus wounded , no other medicine can comfort or cure the same ; saue the same word : when all mens eloquence will not serue the turne . 2. That great power it hath to cast down all the strong holds of sinne and Sathan : when they ioyne for destruction of the soule . 3. That humble and rich pouertie thereof , that in a sober , yet loftie stile , it farre surpasseth ( in excellencie of Eloquence ) all the best Orators of the world , containing therein the foundation of all sciences : wee may rest fully assured thereof . Further , our owne doubtings ( when Satan and our owne corruptions would perswade vs , that it is not Scripture ) strongly proue the truth thereof : for Satan is a liar , and the father of lies : therefore , if it were forged , he would contend for maintenance thereof . As also wee may see those who most study and practise the same , most holy and wise . Contrarily , the others most prophane . It were tedious to reckon vp all , how miraculously it hath euer beene preserued in all ages : how truely all the Prophecies therof haue bene and are accomplished , both in the reiected wandering of the Iewes , the calling of the Gentiles , Incarnation of Christ , comming of Antichrist , &c. How though it were written many hundred yeeres agoe , it meeteth with all new sinnes . How powerfully being alledged in prayer , It wrastleth with God , Offereth violence to the kingdome , quieteth the soule , keepeth off iudgements , and obtaineth mercies , &c. How of all other writings , this onely is written in the heart : so that at the houre of death when other knowledge ( wholly , or in great part ) vanisheth , this is most fresh in our memories , both for our owne comfort , and the instruction of others , as in Iacob , Dauid , &c. So that most certainly , the word is not from men ( for our nature is contrary to it ) nor from Sathan ( seeing he raiseth vp his instruments against it ) therefore from God himselfe . Schol. What is God ? Minist . God is a Spirit , Eternall , Infinite , Omnipotent , most Holy , one in Essence , but three in Persons ; the Father , Sonne , and holy Ghost . Schol. What is the Essence of God ? Minist . The Nature of God , whereby indeed , God is and doth consist . Schol. What is chiefly to be considered in the nature of God ? Min. The Attributes of God. Schol. What properties are chiefly to be considered in the nature of God concerning his creatures ? Min. Two principally . Schol. Which be they ? Min. 1. His mercy . 2. His iustice . Schol. What is the obiect of his mercy ? Min. Mans miserie . Schol. What is the obiect of his iustice ? Min. Sinne. Schol. What is sinne ? Min. The transgression of the law . Schol. What is the reward of sinne ? Minst . Death , temporarie and eternall , both in soule and body . Schol. But how commeth it to passe , that sinne is thus rewarded ? Min. By reason of the Anger or Wrath of God against all manner of sinne , in all manner of persons . Schol. Is Anger in God a passion , as it is in man ? or may we thinke there is Anger in God ? Min. No. Schol. How then must we consider of the wrath of God ? Minist . 1. His most iust will , and most assured and holy decree in punishing sinne , must be considered . 2. His threatnings against sinne . 3. The punishment of sinne it selfe . Schol. What kindleth the wrath of God ? Minist . Sinne. Schol. But doe you thinke God to be in this sort angry with all mens sinne ? Minist . Yea verily , both against the sinnes of the Elect and Reprobate . Schol. Why so ? Minist . Because all sinne , in all persons , is directly against the holinesse of his Nature . Schol. Doe you therefore thinke that the wrath of God is kindled against all sinne , in all men alike ? Minist . No. Schol. How can that agree with the former : that God is angry with all sinnes , and is not angry yet alike against all sinnes in all mens persons ? Minist . Because that Christ Iesus hath taken away that anger from the Elect , suffering himselfe that which was due vnto them . Schol. Shew me then , how God is angry against the Elect , and how against the Reprobrate ? Minist . God is said to be angry with his Elect. First , when he decreeth to chastise his Sinne. Secondly , when he threatneth his sinne . And lastly , when hee indeed ( in mercy for a while ) chastiseth them for their further saluation . Schol. How is God said to be angry with the reprobate ? Minist . When in this life ( according to his former decree ) hee punisheth them with perpetuall hardnesse of heart , or any kind of iudgement : And in the life to come , powreth out the vials of his wrath and indignation vpon them for euermore . Schol. What necessitie is there that the wicked should be punished for euer ? Minist . Because they do beare their owne sinnes , and the punishment due vnto them : not hauing Christ to free them . Schol. But cannot the wicked releeue themselues ? Minist . No. Schol. How so ? Minist . Because not being able to satisfie the Maiesty whom they haue offended , they must of necessity endure his wrath for euer . Schol. What is the reason that their sufferings cannot satisfie ? Minist . Because they are but finite creatures , not being able to satisfie that infinite offended Maiesty : therefore they must suffer for euermore . Schol. What may wee learne from hence ? Minist . That it is a terrible thing to fall into the hands of the liuing God. Schol. What lesson of comfort may we learne from it ? Minst . That wee are exceedingly bound to Iesus Christ , who hath suffered this wrath for vs. Scho. How may we learne to discerne and iudge of the greatnesse of this wrath ? Min. Looke first vpon the destruction of the Angels . 2. The curse which came vpon Adam and his posterity for sinne . 3. The destruction which came vpon the first world , by the floud . 4. The burning of Sodome with fire . Next to the sending of Christ into the world , and the wrath of God powred out vpon him for our sinnes ; the euerlasting fire prepared for Reprobate men and Angels . Schol. What should wee learne from hence ? Minist . Three things . 1. To consider seriously of the greatnesse of the wrath of God. 2. Not to presume of mercy . 3. Warily to fly to and eschew sinne by all meanes , least we fall into the hands of the liuing God. Schol. How may wee know when the wrath of the liuing God is comming ? Minist . First , when the word of God wakeneth not . Next , when sinne aboundeth in the aboundance of the word . 3. When God changeth the order and constitution of his Creatures . 4. When God to ( waken ) sendeth light iudgements , and men are neuer a whit the better . Scho. Which way doth God vse to bring about his wrath ? Minist . First , hee plagueth mens soules with hardnesse of heart and senslesnesse . Next hee plagueth the creatures which should be for Comforts vnto man. Then hee commeth vpon the body plaguing it with some sensible iudgement , often in this life . Further , powring out a sensible wrath vppon the soule vnto destruction . Lastly hee reiecteth and casteth both body and soule into torments for euer . Schol. Who then is in the most dangerous estate ? Min. Such who lie vnder the wrath of God , yet being senslesse of the same . Schol. What if they be not wakened in time ? Min. Then they must perish in the seuere wrath of God. Schol. Now , as euer you meane to see the face of God , and liue in heauen for euer , speake from your conscience . May one who hath a long time liued vnder the meanes , for the present shut vp in hardnes of heart , which hee knowes and in part feeles : neither being able to helpe or striue against it , so being and liuing vnder the wrath of God ; conclude therefore that he is a reprobate , which shall at no time , either repent or haue a soft heart , and must we beleeue the words of such a praty ? Minist . No. Schol. For what reasons ? Min. First , because let the party be what he can , howsoeuer hard harted or sinfull ; vntill he be called , hee is but dead , and in the state of nature , like vnto others of the Saints , Peter , Paul , Dauid , &c. And therefore since all of vs were dead in sinnes and trespasses Beares , Lyons , Wolus , Leopards , before we were tamed , haters of God , despitefull , proud , disobedient to parents , without naturall affection , vnmercifull by nature , and yet haue bin raised from the dead ; so may such a one be in Gods owne time . 2. Because as when a King doth imprison any one for some offences . As it were folly for any man to presume to say : The king will neuer free such a one , nor he shall neuer bee sorry for his faults . Much more so , were it a fit of extreame madnesse , in such a hard-hearted party ; to presume to know Gods counsell ; or what in time he will work in the heart , loosing the fetters wherewith hee is bound . Since it is the Lords promise and couenant , to take away our stony hearts and giue vs fleshy ones : as also the end of Christs comming , to open the eyes of the blind to bring out prisoners from the prison : and them that sit in darknes out of the prison house . 3. Because God hath neither appointed any certaine manner or time of calling , some being brought home , at the 6.9.11 . houre : therefore though one haue not in effectuall calling obtained a soft heart , at 20.30.40 . or 50. yeeres of age , he may not thence conclude reprobation . 4. None but God knowes things to come , seeing hee challenges this super excellencie , as a proofe ; proper onely to the Deitie . 5. There is a kind of softnes in that heart , which knowes and feeles the hardnesse of the same , though the party deny it , yet sure corruption discouers not corruption : nor nature , nature , and therefore hope remaines . 6. Because , where there is discontent , trouble in minde , there is hope by Gods grace , repentance may come : in which estate ( though the party plead contentation ) yet when we see former delights vanish , sometimes beloued company displeasing , temptations to appeare , vnnaturall wishes , vnreasonable mad desires in them : Who will not confesse that heere is muddy water ; which ( when the stormes are past ) may cleare againe ? 7. The omnipotency and goodnes of God , to other most miserable sinners , in pulling them spite of their hearts from their sins , without any cause in them : as Manasses , Nebuchadnezzar , Saint Paul , Marie Magdalen . &c. May giue hope of recouerie , since many others in the like estate haue found Gods mercies exceeding great in their conuersion . Lastly , most certaine it is , we must not beleeue or giue credit to any who so affirme : for , distempered men are not able to iudge of diseases : no more can the distressed minde of the estate of the soule , especially ioyned with a blacke diuellish melancholly humour , which the diuell doth oftentimes abuse , to breede causelesse feares in the heart of man. Schol. Were it possible to perswade any in such an estate , that they are tempted ? Minister . It is impossible ; while the violence of the tentation remaineth . Schol. Wherefore ? Minst . Because of the strength of tentation and carnall reason , which for that present hath dominion in them : for then the field is neere wonne , when the diuell is of the party discouered for a diuell , the temptation being layd open to reason and iudgement . Schol. Yet shew vnto me I beseech you , how may we iudge when one is thus tempted or not ? Minist . There be many signes ; but to be briefe , three principally ; by their seruice , language , and vnnaturalnesse . Schol. Explaine your meaning . Minist . First , for seruice ; It is most certaine , when they are so ready to obey the diuell in all things , and disobey God : to serue Sathan with pleasure , and God by compulsion , pulled to good duties viollently , as by the haire of the head ; leauing them off quickly ; in that their actions shewe them to be tempted . 2. By their Shiboleth , we may iudge them to be in a strong tentation , when in some certaine fittes some of them dare to affirme , That they know their hearts shal neuer be moued ; that it is impossible that euer they should be soft hearted : that because their hearts in time past could not be moued by any thing , therefore they shall and can neuer be moued . And ( which is more fearefull blasphemie ) that God cannot moue their heart , which for all the world ( free from temptation ) they durst not affirme . 3. By their vnnaturalnesse , Nature doth seeke by all meanes the preseruation of Nature . Nowe when they become so vnnaturall , as to auoide humane societie : to thinke their best friends their foes , to scoffe at Religion , because they haue no hope to disturbe and let by all meanes good duties ; like vnto that Maide who disturbed Paul and Silas as they were about to pray in Lydias house , to seeke out wittie arguments for the diuell against themselues ; to laugh at , and reiect all Gods arguments from his word : bringing nothing against them but carnall , foolish , blinde , reasons from the diuell , to be desperate in aggrauating sinne beyond the mercies of God , to reiect prayer , affirming , it is to no purpose , to request not to be prayed for , &c. If these be not infallible signes of tentation , then neuer creature was tempted . Schol. What if the hardnesse of heart , come after a precedent softnesse ? Minist . Then there is good hope ( yea assurance ) that in Gods good time the heart may bee softer then euer : the party so escaping from vnder this wrath , because the gifts and calling of God are without repentance . Schol. In howe many conditions doe you include men in respect of this wrath ? Minist . In foure . Schol. Which are they ? Minist . First , those who feele deepe wrath , and yet are farre from wrath . 2. Those who haue not the deepe sense of wrath , and yet are farre from wrath . 3. Those who feele no wrath , and yet are vnder the wrath of God. 4. Those who feele the wrath of God , and indeede shall perish in the same wrath . Scholler . Who are those who feele wrath , and yet are farre from the same ? Minister . Those who haue their conscience wakened to see their sinne , and to feele the wrath of God for the same ; which they hate , because it hath offended God. They mourne for sinne likewise , not so much for feare of torments , as that they should haue offended so good a God. They desire for reconciliation , to be at peace with God through Christ . They thirst also for the Spirit , to cause their hearts to loue that God , hungring for the grace of sanctification . And lastly , although they feele nothing to comfort them , yet aboue hope , vnder hope they waite still . Schol. What should the exercise of the soule be , vnder this sort of feeling ? Minist . First , it must haue recourse to God by strong cries in prayer . 2. Practise repentance , by powring out bitter teares vnto God. 3. Exercise faith in resting vppon the promises of life euerlasting through Christ . 4. Cleaue stedfastly to the loue of God in his mercie , grace , and goodnesse . 5. Draw it selfe away from the wrath , as fast as may bee , least it bee deuoured thereof . 6. Feede and meditate continually vpon the promise of life . And lastly , hold euer the eye of the soule vpon Christ . Schol. Who are they who haue not a deepe sense of wrath ; and yet are farre from the wrath of God ? Minist . 1. Those who neuer haue felt wrath , but alwayes peace . 2. Those who haue felt the tentations of despaire and doubting ; yet afterwards haue obtained peace . 3. Such who feele a hardnesse of heart , and can haue no present reliefe . Schol. Who bee they who haue neuer felt wrath but alwayes peace ? Minister . Those whom God at their first conuersion hath called with much sweetnesse , in melting their hearts by little and little for their sinnes . Next , such on whom God hath powred out a sense of his loue , working in them a perswasion of mercy , with ioy , renuing the minde : working a study of holinesse , a hatred of sinne , and a loue of righteousnesse . Schol. Who be they who haue found the tentations of despaire and doubting ; and yet thereafter haue found peace ? Minist . Those whom God hath inlightned to see their sinnes , and the wrath of God for them , and haue bin terrified , doubting of their saluation and election : yet God afterwards shineth vpon their soules , touching them with a sense of remission of sinnes , election and glorie , whereupon ariseth that peace of God which passeth all vnderstanding , and that ioy of the holy Ghost vnspeakeable and glorious . Schol. Who are those who feele the hardnesse of their heart , yet are not able to shake off the same ? Minist . Those who haue once felt that mollifying power of the Spirit , that light which draweth the soule to see it selfe , and it owne wildnesse ; to see also God in the face of Iesus Christ , and yet in the present finde a kind of deadnesse within . Scholler . How may it be knowne that one is not vnder the wrath of God in such a disposition ? Minist . First , such a one must looke backe vnto his former experience remembring the dayes of old , and the yeeres of ancient time : and next againe vnto his present disposition . Schol. What must the present disposition be ? Minister . A sense of hardnesse , deadnesse and blindnesse . A sad heart for the absence of God ; with a longing for his blessed presence . Schol. What must be the exercise of one in this estate ? Minst . A labouring and striuing with the heart to attaine feeling . Schol. Wherein must this strife consist ? Minist . In a wrastling with God , against the hardnesse of the heart , in Prayer and Mourning . Schol. But what if one be neither able to wrastle nor striue ? Minist . Yet must hee speake vnto God , and shew him the disposition of the soule ; intreating him to helpe it for his Christs sake . Schol. What if one be not able to speake for burden and trouble of soule ? Minist . Hee must grone vnto God , hold vp the hands and eyes vnto him , desire to desire ; vse the outward meanes ( though vnwillingly and with torment ) for , when we are not able to vse our feeling , the outward meanes may ease . Schol. What comfort can this afford to any one , since God will be worshipped in Spirit and Trueth , which he in such a case is not able to doe ? Minister . It affoordeth singular consolation : 1. In that wee haue a feeling of our selues , and our great miserie : Next , in that such a disposition is vnpleasing vnto vs. 3. In that we would gladly haue it made better . 4. In that we feele , there is no comfort in heauen or earth for vs , vntill God come . Schol. How should the soule rest in such a hard estate ? Min. 1. Rest in hope . 2. Waite . 3. Say vnto God , Giue mee such a heart as thou desirest Lord , and then require thou of me such a heart , and such a worship as thou desirest . Schol. Wherefore doth the Lord suffer his cildren to haue and feele hardnesse of heart ? Minst . First , that so much the better they may vnderstand how miserable ( by nature ) they are . 2. That they may see where only helpe is to be found . 3. That being humbled , they may not bee lifted vp with spirituall pride . Lastly , that they may much esteeme and cherish the fauour of God , when he commeth in the power of the meanes . Schol. In such extremities , at what times commeth God to the soule ? Minist . Vnlooked for , when we are at the brinke of despaire ; or else when we haue yeelded as ouercome , and almost left desiring : or then when hee giueth an earnest and violent desire , which neither can nor will be satiate vntill he come . Schol. Yet why suffereth the Lord his children ( many times ) to vse all the meanes ; and yet not to finde him in the meanes , before hee come thus vnlooked for ? Minst . That wee may know he onely commeth when hee will , nothing mouing him , but his owne good pleasure . Schol. What should wee learne heereof ? Minist . 1. Not to conclude reprobation , because to our feeling wee find desertion . 2. Not to measure mercy by our present feeling . 3. To waite vntill he come ( though we cannot feele his presence ) if it were vntill the last gaspe . Schol. What if in the meane time there be no other sense but of stinging torments and Wrath ? Minist . Yet must wee make claime vnto his promises . In wrath beseech him to remember mercie ; saying vnto him with Iob : Lord , although thou wouldest slay vs , yet will wee trust in thee : thus waiting vntill hee come , not being hastie , and then in his owne good time , he will appeare to our comfort . Schol. Who be they who feele no wrath : yet remaining vnder the heauie wrath of God ? Minist . First , such as haue no effectuall calling from God : 2. Such as haue neuer had any true sense of the bitternesse and grieuousnesse of sinne . 3. Such as are not mooued with the loue of the trueth , neither doe loue God , or haue had any sense of his loue , or the earnest of the Spirit . Lastly , all such who make a shewe of godlinesse , but haue denied the power thereof . Schol. How diuide you those who are in this estate ? Minist . They are partly out of the Church , and partly in the Church . Schol. Who be they that are out of the Church ? Min. Those who haue not amongst them the profession of the true God , as hee hath reuealed himselfe in his word . Schol. Who be they in the Church , that lye vnder the wrath , yet feele it not ? Minister . First , those who professe without knowledge : 2. Those who haue conscience without knowledge and holinesse . 3. Those who haue attained light , yet fight against their enlightning . Lastly , those who through the custome of sinne , are hardned so , as with greedinesse they runne forward in all outward and inward impieties : God ( for the present ) hauing giuen them ouer to a reprobate sense . Schol. How farre may one proceede in shewe of true profession , and yet be vnder the wrath of God ? Minist . First , hee may haue a litterall knowledge . 2. A temporall and Historicall faith ; yea , and the faith of miracles . 3. He may haue a sorrow for sinne . 4. He may haue a desire of heauen . 5. He may taste of the good word of God , and of the powers of the world to come . Last of all , hee may haue an inward restraining power to curbe sinne with an outward holinesse . Schol. What knowledge is that which a wicked man may haue ? Minist . A knowledge of sinne , of hell , of heauen , of mercie , of wrath , and of Christ , and of his meritorious death , buriall , resurrection , and second comming , with all the points of Religion . Schol. What is the reason that this knowledge keepeth them not from this wrath ? Minister . Because it is not applyed close vnto the heart , to renue the Spirit of the minde , to change the will and affections vnto the loue and obedience of Gods trueth . Schol. What kind of knowledge call you this then ? Minist . A litterall knowledge which puffeth vp , but neither humbleth nor sanctifieth . Scholer . Who hath this knowledge ? Minist . The diuels and reprobates , and such who are not truely called by Gods holy Spirit . Schol. What is the cause that their faith saueth them not ? Minist . Because it is not wrought by the Spirit to apply Christ and all his benefits vnto iustification and sanctification . Schol. What manner of sorrow is this which wicked men may haue ? Minist . A worldly sorrow which causeth death . Scholler . Wherefore is this sorrowe ? Minist . Not for the right cause , but for the terrours of conscience , and the punishment of sinne . Scholler . What kinde of desire is this which wicked men may haue of heauen ? Minist . A naturall desire , but not spirituall . Scholler . Why call you it a naturall desire ? Min. Because wicked men would be in heauen , for their owne ease , that therby they might escape punishment onely . Schol. Wherefore is such a desire naturall ? Minist . Because therein , nature onely seeketh the preseruation of Nature ; and those who wish to be in heauen , onely for their owne ease , to bee freed of paine , doe onely seeke the preseruation of Nature . Schol. What kind of feeling is this which wicked men may haue of the good word of God , and the powers of the world to come ? Minister . Onely fretting motions , wrought by the Maiesty of the word which ouer shadoweth their soules . Schol. What is the cause that this feeling is not the true feeling ? Minist . First , because it is not wrought by the Spirit of adoption , after that speciall manner , whereby he worketh in the elect . Next , because it bringeth no sure perswasion of election and glory . As also because it neither feeleth the loue of God : nor is bound close vnto God by a secret loue . Lastly , because that kind of feeling neither satisfieth nor setleth the soule to repose in peace vpon Christ Iesus . Schol. What call you this restraining power which the wicked may haue to controule sinne ? Minister . A secret generall working of God , repressing the force of nature , but withholding his sanctifying grace and the renuing vertu of his holy Spirit . Schol. What call you this outward holinesse in men wicked and peruerse . Min. An outward conformitie with the law of God , without the inward change of minde , wil , and affection . Schol. Since then wicked men may be vnder the wrath of God , haueing so many properties of christian professors : Shew vnto me , how in this narrow pinch of affinitie , one may rest assured that he is the child of God. Minst . What is the speciall thing wherin you would haue me to resolue you of . Schol. First , I would know how to discerne when our knowledge may be called a sauing knowledge ? Minist . If our knowledge be spirituall , it is sauing . Schol. What doe you meane by that ? Minister . First , we must trie if our mindes bee rightly informed according to the trueth of Gods word . Next , whether our hearts loue that which wee know . Lastly , wee must looke whether wee practise that which we know and loue , mourning because we are not able to obey , and striuing against our rebellion , that wee may obey that light of God which is in our minde : this is spirituall knowledge . Schol. But if a man neither know , loue , nor obey , what can he then say of himselfe , saue this ; that God is greater then his conscience ; and therefore iustly may condemne him ? Min. Yet if there bee a desire to loue and yeeld obedience vnto that which one knowes ; sometimes groning in the Spirit vnto God , sometimes mourning and constantly waiting with a heauy heart , vntill such time as the Lord shall powre forth his renuing grace : all is yet safe . Schol. VVhat warrant haue wee so to doe ? Min. His owne promises . Schol. Shew them I intreate you . Minist . Blessed are they which hunger and thirst for righteousnes , for they shall bee filled ; whosoeuer waiteth on mee shall neuer bee ashamed : I will poure water vpon the dry ground ; and flouds vpon the thirsty ground . Schol. Seeing that the wicked haue a certaine faith which iustifieth not ; what manner of faith is that which bringeth saluation . Minist . That faith which is a iustifying before God. Schol. who worketh this faith . Minist . The holy Spirit . Schol. VVhat thing is that which the soule apprehendeth by faith ? Minist . Iesus Christ , God and man , blessed for euermore , Our Mediator who was humbled vnto the death of the Crosse for our fakes , now sitting at the right hand of God the Father , with all the rich benefits which he hath purchased to be powred out vpon vs in this life , and in the life to come . Schol. How shall wee know whether as yet wee haue so layed sure hould of Christ as to make him our owne . Minist . First , we must marke , if our soules haue perceiued all sufficiencie of grace to bee in him , and the God-head bodily dwelling in him . Next , wee must looke if wee betake our selues onely vnto Christ Iesus , to repose vpon him , looking for righteousnesse and life only in him . Then must wee behould what loue we haue vnto our Redeemer : and try whether or not wee would gladly loue him better then all the pleasures in heauen or earth . Further we must marke if euer our soules , haue found ioy in beleeuing in the death and resurrection of the Lord Iesus . Lastly , looke if our hearts be allured with a louing languor to desire for that sense and feeling we once had of him ; resoluing to obey him if wee were able . Sc. Seeing that you say the wicked haue a sorrow for sinn , how should the Elect know that their sorow is not the sorrow of wicked men ? Minist . The sorrow of the elect is a godly sorrow vnto life . Sch. VVhy call you it a godly sorrow ? Min. Because it is wrought by God himselfe . 2. Because the heart breaketh not so much for shame and paine as for hauing offended so louing & so mercifull a Father , the piercing of so louing a Redemer , and for grieuing of the holy Spirit our Comforter . Schol. VVhat kind of sorrow is the sorrow of Gods children ? Minist . A bitter sorrow mingled with sweetnesse . Sch. Are the children of God euer affected with this griefe when they are sorrowfull ? M. No. Sch. VVhat other disposition then haue Gods children in their sorrow ? Miniis . Bitternesse and a terror . Sch. VVhence proceedeth this fearfull estate to their sense ? Minist . Partly from a feeling of the absence of God , and hardnesse of their hearts , and partly in feeling the stings of a guiltie conscience . Schol. How may one know himselfe to be in a good estate vnder such a disposition ? Minister . First , by his former experience that once hee did feele the sweetnesse of Gods fauour . Next , if in some measure ( how small soeuer ) he desire aboue all things in the earth , the wonted presence of God. Lastly , if he waite and hope aboue hope ; that hee who hath once begunne will neuer repent him , resoluing that though God should slay him , yet he would trust in him . Schol. What may we learne from this sort of disposition ? Minister . First , that by nature wee are separate from God : and God from vs. Next , that all Gods children ( vntill grace make a difference ) are as hard harted as any reprobats . Schol. Seeing the wicked ( you say ) may haue a desire of heauen : what difference is there betwixt the desire of the Elect and Reprobate ? Minist . The desire of the Reprobat , or of those in the state of reprobation before calling , is meerely naturall , such as was Esaws desire of the birth right , and Balaams desire of the death of the righteous : but the desire of the Elect , is spirituall and heauenly . Schol. How may we know when our desires are spirituall ? Min. First , by the acknowledging of that which we chiefly desire . Next of the end wherefore we desire it . Schol. What is that which chiefely we must desire ? Minister . God in Christ to dwell in our soules heere by his Spirit , to sanctifie and quicken vs , to raise vs vp againe in the great day , transforming and making our vile bodies like vnto Christs glorious body , to reigne with him for euer . Schol. For what end should we desire this ? Minist . Euen for God himselfe the end of all . Schol. In desiring heauen , what should we chiefely respect ? Minister . Not so much our owne ease , as that being freed from sinne in holinesse and ioy with vnspeakeable loue ( as a vessell full of glory ) wee may prayse and magnifie God for euermore . Schol. Seeing the reprobate may haue a certaine sort of feeling , how may we discerne , whether our feeling be that sense which is peculiar to the Child of God or not ? Minist . By the Spirit of adoption . Schol. Which be the sure markes and fruits of Adoption in vs ? Min. Perswasion of the loue of God towards vs , of our Election , Redemption , and Glorification : ioy flowing from this feeling , with increase of perswasion , and peace which passeth all vnderstanding . Schol. Yet what if the soule haue no such disposition ? Minist . Yet must wee looke backe vnto what wee haue felt . Next , wee must see what wee desire to feele , and further , what wee hope to feele . Scho. How may one know whether as yet he hath euer had any feeling ? Minist . Hee must looke , if euer , in laying sure holde of Christ , his soule hath beene filled with a spirituall sweetenesse aboue all the pleasures of Nature , which in some measure hath left a seale and stampe of heauen in the soule , that hath thus inabled him to discerne betwixt an absence and a presence of God ; so that hee is alwayes ioyfull , when hee hath any feeling of Gods loue ; by the contrary euer sad , and heauy for his absence . Schol. Yet seeing the wicked may haue an inward restraining vertue to curbe sinne , and an outward conformitie with the law of God , how may it be knowne whether one hath a restrayning vertue onely , or the renuing vertue of the holy Spirit ? Min. This is most easie to discerne . Scho. Explaine your meaning . Minist . The first internall worke of the Spirit , is a sight of sinne which offends the Maiesty of God ; a sight also of God who hath beene offended . Next , a secret sorrow proceeding from a hatred to sinne , with a loue of that glorious offended Maiestie prouoked ; then a true desire to be freed of sinne , with a louing heart , and earnest desire to loue God for himselfe . Further also , a purpose and resolution to consecrate our secret thoughts , will , and affections vnto his holinesse as a liuing sacrifice . A strife also against all the pleasures and occasions of sinne , with an indeauour to keepe our thoughts and affections stedfastly vpon God and his will. Lastly , as the minde naturally strais from God , the will being peruerse , and the affections disordered : if there be then a sting in the conscience bringing true remorse , these be signes of the operation of the true Spirit by his renuing grace . Schol. Seeing the worke of the spirit is a thing sensible , which is felt in his renuing vertues , in the slaughter of sinne , and reformation vnto newnesse of life : what if ( all this while ) one feele nothing but the growth of sinne , hardnesse of heart , and blindnes of minde ? Min. First , he must see if he be able to discerne his sinne , blindnesse and hardnesse of heart . 2. Looke if hee secretly mislike the same . 3. Marke if he would willingly wish it remoued . 4. Consider if he haue desire to vse , or any way wish he might vse the means , though to his feeling he is no way able to vse the same . 5. Looke backe if at any time God formerly did euer giue him grace to beleeue in him : ( for that present ) without any sense or feeling , euen when not being able to pray : in languor , patience and hope hee waited for Gods presence . 6. Consider if after earnest prayer and sorrow for sinne , at any time hee hath found light , ioy , peace , a perswasion of mercy with some softnesse of heart , the power of sinne abated . Lastly , if hee find this continually before his eyes . The good which I would , I doe not , but the euill which I would not , that doe I. Scholler . Declare vnto me then some markes of the renuing Spirit ? Min. A loue of God and his image for his owne cause , being goodnesse and loue it selfe . Then an vnfained hatred of that which offendeth God. Lastly , a misliking of our owne euill heart , with a true thirst and hunger to haue it made better . Sc. Can a Reprobat haue these markes ? Minist . No. Scholler . How so ? Minist . Because they be the markes of Election , and are wrought by the Spirit of Adoption ; which a Reprobate cannot receiue . Schol. Who are they who feele the wrath of God , and shall also perish in the same wrath ? Minist . Those whom God in his iudgement wakens , giuing the conscience ouer to find the deluge of torments : the sting of reprobation ; withdrawing from them his Spirit , either to seeke mercy truly , or to beleeue that there is any mercy for them , so despairing . Schol. When doth the Lord waken such wicked men to feele these horrors of conscience ? Minist . Some sooner , some later , some longer before their death , as Cain ; some againe immediatly before their death , as Iudas . Scho. What kind of sense hath a Reprobate when he is thus wakened ? Minist . Light , feeling , & perswasion . Schol. What light seeth he ? Minist . First , all his sinnes , accusing , conuicting , condemning , and tormenting him . 2. The great God a consuming fire to deuoure him . 3. Eternitie of paine prepared for him , and to be giuen ouer by the iudge to be tormented for euer , with the diuell and his Angels . Schol. What feeleth the Reprobate being thus wakened ? Minister . First , that sinne is bitter . 2. That there is an euerlasting wrath prepared for impenitent sinners . 3. That the conscience ( howsoeuer for a while asleepe in hardnesse of heart ) is capable of wrath . 4. That it is a fearefull thing to fall into the hands of the liuing God. And lastly , that hell-torments doe take away all peace and comforts , bringing nothing but sorrow and vnquietnes , yea , that a little looke of hell for one euill thought , is more fearefull and terrible then all the torments in the earth . Schol. Whereof is the Reprobate perswaded when he is thus wakened ? Minister . First , that God neuer elected him , nor yet Iesus Christ hath redeemed him , and that hee was neuer renued by the Spirit of grace . 2. That hee shall neuer haue comfort in heauen or earth . 3. That there is an euerlasting wrath prepared for him , and that hee shall neuer come foorth of that prison and torment . Lastly , that GOD and his creatures , visiible and inuisible , Elect and Reprobate , shall all bee his enemies , helping to aggrauate his torments . Schol. What be the degrees , by which a Reprobate is brought vnto this torment ? Minist . First , Prophanenesse . 2. Impenitencie . 3. Infidelity . 4. Senselesnesse and dead security . 5. A wakening by a sensible wrath . Lastly , a reiection of him into euerlasting torments . Scholler . What difference is there betwixt the Elect and the Reprobate , in the sense and feeling of the wrath of GOD ? Minister . First , the Reprobate hee feeleth and fretteth , at the same ; Next , his torment paineth him so , that hee would gladly bee rid of the paine , but neuer truely repenteth him of the sinne . 3. The waight of his torment ( proceeding from a guilty conscience , and the sight of God the Iudge ) maketh him to despaire , cast off mercy , turne his backe vpon God , and his free promises in Christ Iesus ; so plunging himselfe ( without recouerie ) in the wrath of God. Schol. How doth the childe of God behaue himselfe in the feeling of the wrath of God ? Min. Being wakened out of the dead sleepe of sinfull security ; First , torment maketh him to lament , and sorrowe that hee should haue prouoked his GOD , thus to deale with him . Next , he thirsteth for reconciliation with God through Iesus Christ . Further , he draweth neere , laying sure hold vpon the promises of the word of GOD , desiring to feele them by experience . Yea , more ; hee seeth no saluation for him out of Christ crucified , and therefore renounceth himselfe and all that is in him , cleauing onely to Gods free mercie and loue in the Lord Iesus . Lastly , hee giueth not ouer , but constantly waiteth , hanging still on Gods free loue , and the trueth of his promises reuealed in his word . Schol. Yet shew vnto me further , how neere the childe of God may come vnto the wicked in the sense and feeling of the wrath of God. Minister . First , Gods childe will feele all his impediments standing vp betwixt God and him . 2. He may haue no kind of feeling , either of the loue of God , or of his mercie , election , redemption , or of the Spirit of sanctification . 3. Gods childe will feele for his sinnes ( in Gods absence ) in his conscience , burning wrath , vnquietnesse and torment . 4. When hee thinketh of God , hee may be troubled : Eternitie will dash him , the conscience of him also ( at that time ) may beare such witnesse against him , that altogether hee may doubt of his saluation , easily then hee may be perswaded to despaire : and if at such a time it were giuen vnto the sense of his owne conscience to iudge , hee would willingly subscribe his owne condemnation . Scholler . Declare then , what is that manner of working , by which God vseth to heale a soule being thus diseased ? Minist . Hee hath a secret working for that present vnfelt by the Patient , yet afterwards fully reuealed . Scholler . But , in such a narrow pinch , howe may wee iudge of that secret working ? Minister . First , by that griefe wee haue for grieuing of our God. 2. By that desire wee haue to bee reconciled with God ( for still the more grieuous that the torment is , so much the greater will desire of reconciliation bee , and the hatred to sinne : ) 3. By that hope wee haue aboue hope , against our feeling , looking vnto Gods free promises , with assurance that hee will come , with this resolution , that though hee delayed his comming vntill our last breath yet for all this , that wee would waite for him . Schol. When Gods children cannot feele , should they measure their estate according to their feeling , beleeuing that God so accounteth of them , as for the present their conscience witnesseth ? Minist . No. Schol. Why so ? Minister . Because none may measure the fauour of God by their present tentations : seeing , feeling is a false Iudge ? Scholler . Yet when one hauing sufficient knowledge , walketh in all the means so much as may be , and can for all this haue no assurance or feeling of remission of sinnes : is not this lamentable ? Minister . It may bee so for a while , but it is with such , as with those who haue a bad stomacke : who though they cannot make vse of their prouisions of knowledge for the present , yet when their appetites returne , they find better vse of it then euer before . Schol. God ( we know ) promiseth to giue those who delight in him their hearts desire . Yet we see , they haue it not alwaies in spirituall things , as true ioy ; feeling assurance of his loue . &c. How doth he then fulfill his promise ? Minister . It is most certaine , the breach is alwayes on our part ; for such looke aside on other worldly matters , and not directly vppon GOD , making him their sole delight , suffering their corruptions beare sway : and then it is iust with God , to take away for a time their feeling ; for hee seeth , if such had not sometimes a dead heart , they would haue a proud heart ( which is worst of all ) therefore hee leaueth them for a time . Schol. But they gladly would be freed from both . Minist . Our hearts yet are so deceitfull , that God sees we could not escape the latter , but by vndergoing the former . Schol. What then should such thinke of themselues ; who for some yeeres together , find lesse feeling in prayer , ioy in all good duties . &c. Then in the former times , although they vse the meanes ? Minister . Such thinke too hardly of themselues , oftentimes without cause razing the ground-worke of their Election : And calling all the pledges of Gods former fauours into question : which indeede they should not doe , but rather gather so many more as they can . For , though they thinke that they had better feelings at their first conuersion , yet it is not so : ( if for the present they stick close vnto all Gods meanes ) for their first feelings were in a great part , rather suddaine passions then grounded comforts : but after they come to haue any true conflicts with their soules , the mud of the flesh is more purged away , and all things are more sound then at the first . Scholler . Yet you know it is written , that the righteous in their olde age shall be fat and flourishing , bringing forth fruit : what shall some say then , or thinke of themselues , when they find a decay in their memories , &c. Deadnesse in their affections ? &c. Though they may not call their election in question ; may they not feare some strange iudgement ? Min. No surely : for ( perhaps ) then they may flourish most of all in humility , holinesse , patience , experience , and such like graces , when they want those stirring and hote affections . Neither ought we to looke for such strength of memory and liuely operatiue actions of grace , in age , in sicknesse , in great sorrowes and tentations ; as at other times in yong yeeres free from such assaults . Neuerthelesse , in such times God giues graces most fit for those times ; as in age , grauity , ability to giue good counsell , to speake from experience , &c. So that though the aged Christians haue not alwayes most life and feeling , and stirring grace : yet are they better seasoned then young souldiers : ( as the Prophet speaketh . ) Giue thy strength vnto day seruant : so haue they a great deale more of Gods strength to walke with : yea , the greatest measure thereof at their most neede : which if wee should attaine vnto too soone , it would make vs proud and secure to say with the rich man , Soule take thy rest , thou hast enough for many yeeres . And therefore as Hounds doe hunt best when they followe the sent , not the sight ( for then they runne a madding , ready like to breake their neckes , ) so aged Christians , though they follow by faith , and haue lesse feeling in sense , yet doe they goe on more strongly to heauen , then such who runne all vpon their sense . Schol. How commeth it then to passe that Gods children are so addicted vnto feeling ? so mourning when they haue lost the same ? yea , so troubled , that they imagine all is gone for euer ? Minister . Iust as a pricke of a pin , or some other distemper in one part of the body , doth so vexe vs , that wee for the present are so grieued with the same , that wee forget that strength and health which is in the rest of the body : so the feeling and sense of Gods loue , being for a while lost , doth so dampe with the sorrowe thereof all other graces in the soule , that for the present wee can discerne none , and so imagine all to bee lost for euer . Schol. What maketh Gods children so to relye vpon feeling ? Minister . Certainly ( as I thinke ) because they remember not that it is written , we walke by faith and not by sight : and so their faith being weake , by reason they are not well clothed with their spirituall armour , hauing forgot their consolation , no maruaile they stagger and reele to and fro , hauing lost the touch of that hand which had wont to guide them . So that I say , it must bee want of faith ; the strength whereof appeareth most in the least measure of feeling . Schol. Wherefore then doth God giue vnto his children , such a measure of feeling at their first conuersion , yet afterwards withdraweth the same ? Minist . Euen as we see we may lead a little child when he is young whither we will , with apples and such like toyes : so are wee ( being babes in Christ ) led by feeling at our first conuersion ; then we are altogether for rewards : at which time if GOD made vs not better offers then the world , we would forsake him , and cleaue vnto the same . But ( with the woman of Canaan ) to hold out in repulses , without feeling to gather strong arguments to mooue GOD , againe and againe , argues a strong Faith. Againe , Christians haue ordinarily more feeling at first , because then euery thing is new vnto them , receiuing more from God then they looked for . Neither are our prayers then so much vnderpropt with arguments as with feelings , then we come with simple sutes , thinking God loues me , and therefore hee will heare me . ( As little children vse to come to their Parents : they bring no forcible reasons ; but I pray you Father . &c. Giue me such a thing ; neither doe their Parents expect any , but are well content ( yea glad ) to heare them aske at first . But when processe of time makes those feelings ( by vse ) not to seeme so new , and so not so sensible : God hiding his face ; and feeling decaying ; then doe they beginne to lay about them with their knowledge , to labour for strong reasons in their prayers , to seeke how to mooue God best : by his nature , promises , and former mercies . And then indeede ( whatsoeuer wee thinke ) is the best growth in faith and al goodnes , which after the storme is past , Gods children can see and reioyce at , yea , and liue vpon the store a good while after , hauing those prayers which they made in their deepest anguish , as the best pillars of their assurance of Gods loue . Schol. Why doth God for the most part so long delay to giue comfort and feeling vnto his children ? Minister . Not like vnto some Physicians and Surgeons , who with needlesse delayes put their Patients to extraordinarie paines : but for their good , to make them spend prayers , whereby they are alway gayners : the paines whereof is but the crossing of the flesh , which the more it is tamed , the better it is for them . Schol. What then should one doe when hee hath long attended without any comfort or feeling ? Mini. When the soule would most willingly despaire ( because of the sense of sinne , terrour of conscience , and Gods absence ) then beleeue most , lay surer hold then euer vpon the promises of the mercy of God in Christ . Schol. How can one say that he beleeueth , not finding in him the fruits of Faith , which are prayer , comfort , peace , and holinesse . Minister . Faith and lacke of feeling may well stand together ; yea , and great doubting : and hee who beleeueth most , and feeleth least , is hee who glorifieth God most : for , when we feele , wee possesse ( as it were ) a beginning of that which shall be in heauen : we liue now by faith and hope , not by sight and feeling . Schol. But how should the conscience in the meane time rest , since feeling is no competent Iudge ? Mini. Build vpon that rocke , against which the gates of hell cannot preuaile . Schol. What is that ? Minist . To sticke close vnto Christ , and vnto the vertue of his death and resurrection , remembring the iustifying blood of Christ , the satisfying blood of Christ , the meritorious blood of Christ ; the comfortable resurrection of Christ Iesus : And that hee came not to call the righteous but the sinners vnto repentance ; that he came for the sicke and not for the whole ; that he biddeth all laden and weary sinners come vnto him ; yea and all such who are a thirst , to come vnto the waters and drinke freely : assuring them that though their sinnes were red as scarlet , yet that hee will make them white as the Snow : as also he himselfe hath sworne , that as he liueth , hee desires not the death of a sinner ; but rather that hee should turne from his wickednesse and liue : promising , that he will neither breake the bruised reed , nor quench the smoking flaxe , but will bind vp that which is broken , with the comforts of his Spirit ; will make whole that which is wounded , with the plaister of his precious blood ; and bring home the lost sheepe , reioycing also at the returne of the forlorne sonne . His loue also couers both the multitude of sinnes , and the sinner , with his owne shining righteousnesse ; he also quickneth and raiseth vp the dead soule that is stinking in the graue of sinne . And ( to be short ) he saith ; He who beleeueth shall neuer be ashamed , but shall be raised in that great day , with a glorious body , like vnto the most beautifull body of Christ Iesus , and shall neuer be condemned , but haue euerlasting life . This is the rocke I spake of , and on this rocke must the soule anchor , when it is tossed betwixt the strong winds and deepe waues of sinne and euerlasting wrath . For blessed is he who beleeueth , though he neuer saw Iesus with his eyes . Yea suppose one neuer had any feeling of him , still waiting in hope and languor , and resting vpon the loue and mercy of Christ Iesus reuealed in the word ; this is a sure ground to rely vpon ; that as God is trueth it selfe , so he will most certainly performe all his promises in his owne good time : being both mercifull and powerfull to performe whatsoeuer he promiseth . Scholler . Yet , why may not one , who doubteth of his Election , reply ? It is certaine , God is mercifull , true ; and powerfull , but what is that vnto me , seeing that I cannot perceiue in particular , that hee hath made a promise vnto me ? Minist . First , I would haue such a party to assure himselfe , that this is but a iugling deluding Sophistrie of the diuell , to make any to prie into the decree of God , to see whether his name be written there or not , before he vse the meanes : for then this followeth , that because I cannot see Gods decree , therefore I will vse no meanes , all are in vaine : which temptation , if the Deuill can once settle , keeping such parties from the meanes , then he knoweth they be sure his owne . Next , I would wish them to remember , that the Lord is so aboundantly mercifull in making of his promises , that hee excludeth no sorts of persons , neither Iewe nor Grecian , bonde , or free , high nor low , rich or poore , but the righteousnesse of God through Iesus Christ is in all and vpon all who beleeue : That there is no exception of persons , for all haue sinned , and are depriued of the glory of God , and are iustified freely by his grace , through the redemption made in Christ Iesus ; yea , that Christ Iesus came into the world to saue sinners , whosoeuer they bee , excluding no sort , nor degree , from laying holde on life , much lesse any particular person . Rather ( then ) must one gather the quite contrary arguments against the Deuill and carnall reason : And thus returne their arguments : All Gods children ( for the most part ) who in former times haue beene called and enlightned ( when they were dead in sinnes and trespasses ) at their departure from Sodom , were not so curious as at first to prie into Gods decree , to knowe whether their names were written in the booke of life ; before they would vse the meanes : but they reiecting sense and carnall reason , did by degrees vse the meanes to their power ; and so by the constant vse of the same , and Gods blessing therewith , by little and little at length , found their eyes opened , their hearts softned , the whole man in part sanctified ; so attaining vnto the knowledge of his decree : therefore I will also vse the meanes ( rather obeying God then the diuell ) which though by and by they proue not effectually , yet I will waite Gods good time , & who knoweth but at length I may speed as well as others ? And so againe , though I find not my name in the free Couenant of mercy , yet since it excludeth none by name , I will hope still , though I bee most sinfull ; yet Christ , he came into the world to saue sinners , he iustifieth all those who beleeue in him , how miserable soeuer they be , yet his righteousnes apprehended couers all their infirmities . But so it is , I am a vile sinner , laden and burdened with iniquities . Therefore I will beleeue , and my Lord will iustifie me ; and I will draw neere vnto God , and he will ease me ; I will apprehend and cleaue close vnto his righteousnesse , how vile and naked soeuer I be of my selfe : and thus I shall escape in the middest of all tempests . For God ( if I be penitent ) is more powerfull to foregiue and heale my rebellions , then I am able to prouoke his anger . Now the ground of this consolation is the reuealed trueth of God , which is as sure as if we did see him in an extraordinary manner , both feeling and hearing him speake vnto the heart and eare , or rauishing vs in visions , as he did to Adam , Abraham , Isaack , Iaacob , Moses , the Prophets and Apostles , or as vnto Paul out of heauen : for heauen and earth shall passe away , before any title of his word shall fall vnto the ground . And hee who resteth vpon this word , out and beyond his feeling , he resteth vpon the arme of God ; and as God is true , shall vndoubtedly find deliuerance : but he who measures the promises of God by his feeling , and thinkes that hee beleeueth not but when he feeleth , he sinneth grieuously ; for hee compareth all vndoubted veritie grounded vpon God ( which shall be performed in Gods good time , as certainly as God is truth it selfe ) with an vncertaine and vanishing feeling , which may faile vs , but the promises of God cannot . Hee therefore who measureth his faith by his feeling , deceiueth himselfe ; because , neither is it permanent , neither haue we any warrant of the measure , time , or continuance thereof : seeing the Lord commeth when hee will , and as he will , as he seeth to be most for his glory and our good , euen in our most need . And as for the chiefe grounds of faith , there is no neede to goe vp vnto heauen to seeke for them , neither to digge downe vnto hell to find them out : for ( as Moses speaketh ) the word of truth is neere into vs , our eyes see it continually , our hands handle it , our eyes see it , our eares haue the same read and preached vnto vs. And hee that beleeueth in his heart ( as the Scripture speaketh ) that Iesus Christ is dead and risen againe , confessing him also with his mouth , shall be saued . Schol. What maner of working is that which the Lord worketh with the soule , when he reuealeth himselfe vnto it ? Mini. First , he remoueth darknesse , terror , and that which presseth downe , and doubting . Next , hee powreth forth vpon the soule . 1. A sensible light 2. A perswading light . 3. A comfortable light . Schol. Explaine your meaning in so saying . Minister . I meane this , that when God worketh with the soule , hee will powre out the light of his Spirit vpon the same , shewing clearely vnto the party , that he loueth him , and through loue hath chosen , redeemed , and in heauen will crowne him . This light bringeth ioy vnspeakeable and glorious . This light bringeth that peace of God , which passeth all vnderstanding : And during this light wee feele that which the eye neuer saw , the eare heard , neither can enter into the heart of man to thinke of . Schol. How should we trie in such an experience , whether that light we feele be the true light or not ? Minister . First , we must trie how the soule was disposed before that light came . Next , try what sort of feeling we haue in that light . Lastly , wee must marke what stampe it leaueth in the heart , and how we are disposed after feeling . Schol. What maner of disposition should be in the soule before that light came ? Minist . A darkenesse , deadnes , and senslesnes , with torment , at sometimes , doubting and terror : a sensible absence of the power of the holy Ghost , either to comfort or sanctifie . Schol. Doth euery man feele this estate ? Minist . No. Schol. Who then are they who feele this miserable estate of the soule ? Minist . None in a manner but the children of God. Schol. How may one know when the sight of his miserie is wrought by the Spirit of God ? Minist . Because it is an effect of his working . Schol. Shew me that . Mini. It is a light which must shew vnto vs our darkenesse , and it is a presence which maketh vs to feele and see an absence . Scholler . Yet goe on , perswade me I intreat a you more fully thereof . Minist . Looke then first into the experience of the Saints of God. Saint Paul saw not himselfe , vntill God called him , yea he thought himselfe without reproofe . Next , let any one who is called looked vnto his owne experience ; and he shall see there was a time when he had no feeling of that miserable estate . Now when wee shall find a change , nature cannot be the worker therof : for Nature hath not that light to discouer vnto vs our misery : we are dead in sinne by nature , and blinde also : howe is it then possible for a dead man to see or feele ? so that it must needs be a light , surpassing a naturall light , which sheweth vnto vs our miserie . Againe , if it were onely nature which discouereth vnto vs our misery ( seeing Nature retaineth still her owne naturall operations ) what is the cause that there was a time when wee did neither see our selues nor our misery ? for if the sight of our miserie were naturall ; wee euer would haue seene the same . So because it is of Grace , blind Nature could neuer shewe the same : therefore the sight of our misery is by the speciall working of the holy Spirit . Scholller . But Cain and diners other wicked men did feele their owne miserie : howe may wee discerne betwixt their sight and that of Gods children ? Minister . The sight which wicked men haue of themselues , and their miserie , it commeth after some euill deede done , being guilty and thus conuicted of the crime by their naturall conscience . Next , they see the punishment and only therefore tremble . Further , their feare is for the punishment onely , as Cains was : as also they feele not with any continuance the miserable state of their soule to striue against it , to subdue it vnto true remorse : neither can they see the wickednesse of their heart , or truly desire to haue it renewed or brought vnder a heauenly sense of Gods loue and fauour . Scho. Shew vnto me also , how seeth the child of God his miserable heart ? Minister . The chiefe thing the child of God lookes into , is the heart . Next , he feeleth the euill disposition thereof . Further , he is grieued with the sense of the same . Then he thirsteth to haue it made better , rather then to obtaine the whole world , and all the pleasures thereof . There will also be still a strife ( at the least ) in his desire and will. Lastly , at sometimes Gods child will feele his heart made better then vsuall ; that is , hee will feele the hardnesse , blindnesse , vnquietnesse thereof somewhat abated : and light , softnesse , and peace , in place thereof . So that , when the presence of God is in the heart . Gods childe feeleth it ; when it is remooued , he discerneth it . For the truely wicked feele not a hard heart , neither know they what a soft heart meaneth . It is therfore onely peculiar to the Childe of God , to bee able to discerne rightly of his owne misery and Gods mercy . Schol. But what if one doe still feele nothing but hardnes of heart and blindnesse of minde : as yet not being able to perceiue a change ? Minister . First , he must trie whether that sense of hardnes he feeles be the worke of God , seeing there was a time , when hee had not this sense : Next , marke if hee bee pleased with that estate , or rather gladly would haue it made better ( if possibly it might bee ) though it were but like vnto smoaking flaxe : Remembring that promise ; Blessed are they who hunger and thirst for righteousnes , for they shall be filled . Further , hee must warily marke , whether at any time he is able ( how weakely soeuer ) to speake , intreat , and pray vnto God , for mercy to haue the heart softened , &c. None can make vs to pray in any measure , saue the Spirit : yea although there be but a sigh vnto God , it is surely wrought by the Spirit . Then see , if after prayer , or in prayer , hee hath euer obtained any ease or rest . Lastly though he obtaine no ease , yet let him looke if hee would gladly haue a soft heart in some measure ( howsoeuer weakely relying vpon the word ) hoping that God in his owne good time will come ; therefore waiting in patience . Schol. What learne we hence ? Minist . First , that the sight of our selues commeth not of our selues , but of God. 2. That we are in a blessed and happy estate , when we haue a sense and feeling of our miserie , being displeased therewith , and desiring from our heart to haue it remooued . 3. That in such an estate , wee are those with whom GOD is now a working , if wee be able to discerne betwixt a soft and a hard heart : betwixt the light of the Spirit and the darknesse of nature . 4. That when wee obtaine but some piece of desire , and sometimes some little grace to pray , with a little hope , reposing vpon the word of God , that albeit to our feeling God is not neere vnto vs , yet that in his owne good time hee will come againe : so that as truely as I feele an absence , desiring his presence , hee will as surely satisfie our desires , letting vs feele his blessed presence . Lastly , though wee bee but as bruised reedes and smoking flaxe , hauing nothing to boast of either of holines or feeling , as the least of all Saints ; yet that God will neither breake off our longing , nor quench out desire . And so that finally we are in the state of grace , notwithstanding all hellish tentations . Scholler . How should wee trie whether that be the true light or not , which in the time of feeling is felt ? Minister . If wee marke in the time of feeling , wherewith the soule is filled . Schol. What then filleth the soule ? Minister . An vnspeakable power which transformeth the minde , with a sensible presence of that great light , making the soule to exult and rise vp in ioy , rest in peace , and triumph in perswasion . Schol. Whereof is the soule thus perswaded ? Minister . Of the loue of God vnto vs in Iesus Christ , in our election and redemption ; that he hath loued and giuen himselfe for vs : so that by him being saued from condemnation , we shal be crowned with him in glory for euermore . Schol. Who worketh this perswasion ? Minist . The Spirit of God , which searcheth the deepe things of God. Schol. Haue not Gods children that sense at all times of this perswasion ? Mini. No. Schol. When is it felt then ? Minist . At sometimes onely , or when it pleaseth him to reueale himselfe , for his owne glory and our comfort , according to his owne good will. Schol. Haue not all the children God a like measure of feeling ? Minist . No. Scholler . What if all ones life time he neuer haue felt any such sense as you speake off ; may bee therefore conclude that hee is one of those , in whom the holy Spirit dwelleth not ? Minister . That followeth not that hee should reason thus : I feele not , nor euer felt the ioyes of the Spirit , therefore hee is not within mee ; and I shall neuer feele the same . This is a false conclusion . The holy Spirit may be in one ( as it was in a whole Church ) euen then when hee feeleth handnesse of heart , terrours , and doubting . Was not the Spirit of GOD in those Saints , who doe complaine , and demaund of GOD thus . O Lord , why hast thou made vs to erre from thy wayes , and hardened our heart from thy feare ? Was not the holy Spirit also in the Prophet Dauid : who suffered the terrours of God from his youth , with doubting of his life ? Schol. Yet declare what that stay is , which should vphold one in such a tentation ? Minist . First , to looke vnto God , next vnto our owne heart . Schol. What is to be considered , concerning Gods part ? Minist . First , that all things ( as the Scripture speaketh ) worke togegether for the best , vnto those who loue God : Next , that GOD commeth when he will , chiefely in our most neede . 3. That God hath all the haires of our head numbred , so as nothing commeth to passe , without his gracious prouidence : and thus must we assure our selues , that it is his blessed will to hide himselfe from vs for a little . 4. Wee must remember , that GOD is mercie and wisedome it selfe ; and that mercie moueth his Maiestie to giue his presence : but wisedome directeth that presence , as hee thinketh most expedient to his glory and thy good . So that he is but foolish , who fretteth in impatiency , because God commeth not vnto him at his pleasure , seeing hee ( who is wisedome it selfe ) knoweth best his owne time . Lastly , we must remember , that Gods will in thus leauing vs , is to try whether without feeling we can in faith beleeue his promises , resting and waiting patiently vpon him in humility vntill he come . Schol. What should bee considered concerning our owne heart ? Minister . First , to marke if we find a want of Gods presence , discerning an absence . 2. We must marke whether this absence doe grieue vs. 3. Marke whether wee hunger and thirst for his presence . 4. Wee must be sure that either we vse the meanes of the word and prayer , or at least , haue a desire to the same ; suffering others to doe for vs , that we are not able to doe . Last of all , we must trie whether we haue resolued to waite in hope , resting vpon his promises in patience , with a constant desire vntill he come . Schol. But seeing the Saints of God haue not still a like measure of feeling , shew ( as neere as you are able ) what is the greatest measure of feeling they find in this life , and the least measure they attaine vnto . Minister . The greatest measure is , when one is rauished with an vnspeakeable presence of God , so that the senses of the body are not felt , but ouercome with that fulnesse , which then the soule receiueth , as Paul was rauished : or by an extasie of reuelation and visions , as befell vnto Peter and the Prophets : or when the presence of God is felt in the word , either read or preached , or in prayer , that it filleth the soule with an vnspeakable ioy , and a wonderfull peace of conscience , which none can vnderstand , but hee who feeleth the same . Againe , the least measure which the Saints feele , is either vnder terrour , or in the times of peace . Schol. What is the least sense which the soule attaineth to vnder terrour ? Minister . The estate of the party must be considered , if he hath beene effectually called or not . Schol. What is the disposition of the child of God vnder terrour , who hath neuer beene called , but for the present is a Patient in the act of calling ? Minist . Bitternesse , doubting , terrour in the feeling of sinne & wrath ; yet there is a kinde of weake desire , with a hope ( although weake ) raised by the holy Spirit to wait for better . Scholler . In such an estate how is the soule supported ? Minist . By a secret and powerfull presence of God , although for the present it be not felt . Schol. What is that which maintaineth this presence ? Minist . Grace to seeke grace , grace to languish for grace , and grace to waite in hope vntill God come . Schol. If the child of God haue beene called , and haue tasted how gracious the Lord is ; what is his disposition vnder terrour ? Minist . He is possessed either with a blinde terrour , or with a terrour proceeding of guiltinesse . Schol. What doe you call a blind terrour ? Minist . When one is smitten with a confused feare , not knowing the cause , nor wherefore . Schol. What is the disposition of the child of God , in such an estate ? Minist . The soule is stupified , dashed , and amazed ; almost deuoured and swallowed vp with the feare . Next , there remaineth a certaine memorie of the presence of GOD once felt . Lastly , the soule is secretly supported by the Spirit of God to waite ; so that for all this it despaireth not finally . Schol. But what if the feare proceed of guiltinesse ? Minist . First , God giueth grace to pray for remission of sinnes . 2. Hee melteth the heart for offending of him . 3. When we cannot sorrowe with teares , there will be languishing sighes . 4. The remembrance of by-past experience , yeeldeth some comfort . Lastly , ( though at some times scarce there be any hope felt ) yet the soule will waite for comfort . Schol. Shew then , what is the least measure of feeling , which the childe of God hath in the times of his peace . Minist . A sense of the hardnesse of his heart , which hee cannot possibly get softened : a sense of impenitencie , infidelity , blindnesse of minde , deadnesse of Spirit ; an inhabillity to striue against the heart , and the euill disposition thereof , with any spirituall battell ; onely there may remaine some weake desire of a better disposition : a small kinde of discontentment , with the present estate of the soule : with nowe and then some heauy faint stollen sighes , looking vp vnto GOD for some helpe . Sch. What is the cause that God will haue his Saints to feele such terrors and stings of conscience ? Minist . First , that they may know that sinne is bitter and fearefull . 2. That they may vnderstand that God is angry against all sinne , and hath treasures of euerlasting wrath , ready to bee powred out vpon impenitent sinners . 3. That thereby the Saints may learne to hate and detest sinne so much the more . 4. That they may resolue to followe after holinesse , striuing to eschew the garment spotted with the flesh . 5. That so much the more deerely they may loue Christ Iesus , who hath washed and redeemed them from their sins , and that most terrible wrath which burneth for euermore . Scholler . What is the cause that God will haue his Saints to feele hardnesse of heart , and the miserable estate of their soules ? Minister . First , to make them vnderstand , howe barren , dead , filthy Lepers they are by Nature , through the corruption of sinne . 2. That in this feeling of themselues they may be humbled , and truely acknowledge their miserie in shaming and condemning themselues ; that God in such a sensible confession may be glorified . 3 To make them the more gladly and ioyfully long for the comming of Christ . 4. That when they doe feele , they may learne to discerne how precious a heauenly presence is : so euer thereafter , so much the more carefull to entertaine the same , and more thankfull for all manner of comforts . 5. That the Saints may knowe and vnderstand , that albeit they finde sometimes GOD working within them , as indeede they doe : yet that the strength of corruption is so great , that it quencheth these sweete and holy feelings ; as also that wee may know our weakenesse and infirmities to bee such , ●●ilest wee walke in this Tabernacle of clay , that wee are not able to retaine a constant spirituall presence . Last of all , that we may afterwards pitty and be so much the more merciful vnto others in the like estate . Scholler . What may we learne heereof ? Min. First , that one sense and feeling is not enough , but God in mercie must multiply feeling after feeling , and grace after grace . Next , that wee should long to bee freed of this body of sinne and death , to bee cloathed with our heauenly husband in glory : there immediatly to see the face of God , there to feele an euerlasting presence without any absence . Scho. Is it possible , that God can be in the heart , when we feele the hardnesse of our hearts ? Min. It may be so . Scho. How may that be knowne ? Minist . First , by the feeling of the euill : 2. By the extreame sorrowe , heauinesse , and discontentment for that euill disposition . 3. By that remaining desire , to haue the soule truely touched with a sensible presence of Gods holy Spirit : with a desire to striue , when we are not able to striue . Schol. What manner of stampe leaueth this light in the heart ( being nowe departed ) in the time of hardnesse of heart ? Minist . First , it confirmeth and setleth the soule to rest vpon that God whose presence was once felt . Next , it maketh the soule still bolde to draw neere vnto God. Further , the memorie of that former presence , bringeth comfort in tentation , because wee haue felt such light , as hath sanctified and renewed the minde , will , and affections . Againe , it maketh a man meruailous humble , to hate sinne , to loue holinesse and righteousnesse ; to make choice of God , to bee his sole pleasure and delight , as possibly he may : to loath this present life , and the pleasures thereof : to long to bee dissolued to bee with Christ : To walke as a stranger in this world : to haue his conuersation in heauen , by faith and hope , as the heire and Sonne of God. The remaining stampe of this light also , maketh the childe of God reioyce when he seeeth God honored ; and contrarily , exceeding sorrowfull , when he seeth him dishonored . Scholler . What is the cause that this small remaining light hath or can haue such a stampe and effectuall working ? Minister . Because this light once shining in the soule , draweth it so neere vnto God , and God vnto it , letting it see and feele clearely in that light , that it is beloued of God : which when the soule once by a strong apprehension feeleth , it answereth God with a sweete loue againe : so that this sense of the loue of GOD once shed abroad in the heart , perswading , comforting , and sanctifying the same , acquainteth the soule with God : so that neither can he forsake the same , or it finally forsake him : remaining alwayes sad ( at least ) when he is grieued : ioyful when he is glorified , either in mercy or iustice . Schol. Is it possible for the childe of God to fall into such hainous presumptuous sinnes , as wicked sinners doe ? Minist . It is possible . Schol. What is the cause thereof ? Minist . Because that the same vilenesse is in the Nature of the Childe of God , which is in the prophanest Reprobate . Scholler . I grant the Child of God before hee be called effectually , may goe on for a while in as euill a course as any Reprobate . But can the Child of God who hath beene effectually called , fall from his feeling and holinesse , in such sinnes as maketh the Reprobate damned for euer ? Minist . Most certainly he may . Schol. How are you able to confirme your iudgement ? Minist . In place of light , hee may be couered with darkenes : In place of feeling and perswasion , there may come deadnes & doubting ; in place of ioy , terror : for softnesse of heart hardnesse ; in place of holines , much prophanenesse . Schol. Explaine your meaning in so saying . Minist . It is plaine , that there was in Iob terror and doubting . And in the Prophet Dauid , sense of wrath , and grieuous feares of wrath . And in Salomon a strange and fearefull declining from good , and a wonderfull practise of euill . Schol. Can the child of God altogether loose the comfort of feeling , and be oppressed with terror ? Minist . Yea truly , and that so farre , that the sense of sinne and the wrath of God , will ouer-burden the soule : as Dauid testifieth , when hee saith : Thy hand was heauy vpon mee day and night , & my moisture is turned into the drought of Sommer . And againe , There is nothing sound in my flesh , because of thine anger , neither is there rest in my bones because of my sinne ; for mine iniquities are gone ouer my head , and as a mighty burden are too heauy for me . My wounds are putrified and corrupt , because of my foolishnes . My reines are full of burning , and there is nothing sound in my flesh : yea hee further testifieth that the indignation of God lay vpon him . Againe he saith , Thy indignation goeth ouer me ; and thy feare hath cut me off . Schol. Yet declare further , how far may the Childe of God be cast downe ( feeling of Gods absence ) being in continuall vexation by the apprehension of his anger , yet continuing the Child of God ? Min. First , the Child of God may be driuen to such an extremity and narrow pinch , that ( to his feeling ) God hideth his face from him ; the Lord reiecteth his soule , and when he roareth , crying out , that he shutteth foorth his prayer . Next , to his sense & feeling , he will feele the God of heauen to be his enemies , pulling him in pieces , causing the arrowes of his quiuer to enter into his reines , filling him with bitternesse , and causing his soule to be farre from peace . Againe , the Childe of God , to his feeling , may through the affliction of his soule , be at the brinke of despaire , and at the point of death : yea and from his youth suffer terrors , doubting of his life . Lastly , the Child of God through the manifold tentations of his soule ; will be so deiected , that when he prayeth , his spirit will be full of anguish and vexation , and agony , thinking that God hath either forgotten to bee mercifull , or that hee hath shut vp his tender mercies in displeasure : that hee hath ouerthrowne and destroyed him on euery side : that being gone , God hath kindled his wrath against him . Schol. Can the Childe of God after he hath felt terror become so senselesse , that he will bee hardened from the feare and awe of the maiestie of God ? Minist . He may , as the Prophet Isaiah testifieth , when hee saith , Why hast thou made vs to erre from thy waies : & hardned our hearts from thy feare ? as also experience of the Saints of God in all ages witnes the same . Schol. How farre may the Childe of God after his effectuall calling runne riotously in prophane loosenesse ? Min. First he may stray and fall away in his affections of loue and hatred . Secondly , hee may loose the reines in outward actions . Schol. How may the Child of God degenerate in his affections ? Minist . First his loue and obedience may grow cooler vnto Christ Iesus , his hatred likewise of sinne may be diminished : & the loue of righteousnes be remoued a little ; and yet remaine the Childe of God. As we see in Dauid , a man after Gods owne heart , and Peter , Christs deare Apostle , who thus for a while did fall away in their affections . Schol. What are the degrees by which the Child of God commeth vnto this disordered riot and loosenesse in his affectiones ? Min. First , he suffereth the presence of God to goe foorth of his heart ; and the minde to be blinded . 2. Hee leaueth off seriously either to seeke God , or to mourne for his absence . 3. The vaile and snares of hardnesse of heart , thus commeth vpon him . 4. The heart becommeth senselesse and dead . 5. The party thus lying open vnto tentation vnarmed , sinne deceiueth , with the enticements thereof defiling the affections , perswading them to fulfill the lusts of the flesh . 6. The sense of heauen and of hell become strangely decayed . And lastly , there may well abide a light to conuince and conuict the conscience thus defiled , but no power to resist sinne in the act . Schol. What should wee learne from hence ? Minist . First , to beware we loose not our peace and communion with God. 2. To shun hardnesse of heart , and blindnesse of minde . 3. Not to suffer the conscience to be senselesse without feeling , but euer to retaine a sight and sense of sinne , and the terror of Gods wrath for the same : with some measure of remorse and godly sorrow . 4. To be watchfull , that the vile bewitching pleasures of sin , benumme not the conscience , making it consent vnto such abhominations : for if we so doe , the strength of sinne will ouercome vs ; and by the righteous iudgement of God we shall fall into some great danger , which although it bring vs not to hell , shall be a staine in the conscience , and as a thorne in our side all our life long . Schol. Is it possible for the Childe of God to fall into such grosse sinnes ; as those who are ordained vnto destruction ? the sinne against the holy Ghost excepted ? Mi. Nothing more certain : he may fall into the same sins , and yet be no cast away . Esau a Reprobate was a fornicator : Dauid an Elect did commit adultery . Lot an Elect was ouertaken with drunkennes & incest : so also was Noah with wine , Peter an elect denied Christ , and Ioseph did sweare by the life of Pharaoh : so that he hath no freedome ( if Gods spirit be absent ) more then these , not to fal into such grosse sins : the sinne against the holy Ghost excepted . Schol. What is the sinne against the holy Ghost ? Min. There are sixe names giuen vnto this great sinne . 1. It is called , a sinne against the holy Ghost . 2. A blasphemy , an impious blasphemy , extreamely impious . 3. A sinne that neuer shall be forgiuen . 4. A falling away , an Apostasie . 5. A sinne against knowledge and conscience , in great light , in despite of the spirit of grace . 6. A sinne vnto death . Schol. Why is it so diuersly named ? Mi. Because God in his word hath beene pleased so to expresse the same vnto vs : yet , if we list to looke more neerely into the same , we shall finde sundry causes . 1. It is called , A sinne against the holy Ghost . Not in respect of the substance of the holy Ghost , for the essence of the three persons is all in one and the same God : nor yet in respect of the Person of the holy Ghost , for whatsoeuer is done against any one of the persons , is done against all three : but it is sayd to be done against the holy Spirit , because done against the immediate effect , worke , and office of the holy Spirit , to wit , against the shining light of the said spirit : this light is indeed an effect of the Father and of the Son , as well as of the holy spirit : yet it is said to be against the holy Ghost onely , because it fighteth against a speciall immediate worke of his , against that light and worke of grace kindled by him . 2. It is called a blasphemy , an impious blasphemy , extreamly wicked . There be diuers blasphemies , a blasphemy of men , a blasphemie directly against the Sonne of man ; a blasphemy impious , wicked , such as was Pauls blasphemy , which because ( as he testifieth ) it was not done wittingly , he was receiued into mercy , because hee did it ignorantly . But this sinne against the holy Ghost , is a blasphemy exceeding wicked ; surpassing his , because it is done with extreame despite against a manifest conuincing light . 3. It is called a sinne which neuer shall be forgiuen not from the nature of the sinne , as if there could bee any surpassing Gods mercy ( for a finite creature is not able to commit that sinne , which an infinit God in mercy is not more able to pardon ) but it is saide to be irremissible , because there is no mercy appointed for it , because there is to repentance to be giuen to such a one , and such a one shall neuer beg for mercy . Yea I may further adde , that the fury of such a one who committeth this sinne , is so great against Christ , that suppose he might haue mercy by repentance , yet hee would not haue it . 4. It is called a falling away or an apostasie ; because it is not only a simple Apostasie , of a part , or for a time , nor yet an Epilepsie , or a Spirit of slumber , but also a totall , finall Apostasie . 5. It is called , a sin against conscience and knowledge , with great despight against the spirit of grace : there is no man but hee sinneth against knowledge , & conscience . So these Pillars of the Church , Peter and Dauid ( before him ) sinned , with many more . Yet all without despight : therefore take away despight , malice , and extreame despight , and so long , there will be no sinne against the holy Ghost . Lastly , it is called a sinne vnto death , because all sorts of death doe follow it , corporall and spirituall , first and second , temporall and eternall . Schol. Where doth this greatest sinne chiefely make residence , in these who commit the same ? Minist . In the heart and minde . Sch. How may it be iudged of there ? Minist . By sixe properties or effects , three in the minde , and three in the heart . Schol. Declare which be they ? Minist . In the minde it is done against all sorts of light , 1. Against the generall light of all the powers of the mind . 2. Against the particular speciall light of the conscience . 3. Against the spirituall light , that light of the spirit , word and grace . Secondly , in the heart . 1. It must bee done willingly , with a full consent ( as the Apostle speaketh . ) For if wee sinne willingly , &c. 2. There must be malice in it : as ver . 29. where such a one is brought in despiting the spirit of grace , &c. 3. There must be the extreamitie of malice in the same ; because such a one treadeth vnder foot the Son of God , and trampleth vnder , the blood of the New Testament , as if it were dogs blood : crucifying Christ vnto himselfe , and making a mock of him ; all which are actions of despite , and extreame desperate malice . Schol. What principall qualitie must he needs be endowed with , who can commit this sinne ? Mini. He must haue a great light and knowledge : for then it is properly said to be committed , when a mans illumination is so great , that hee cannot bee ignorant ( though he would ) what he doth , and yet for all this , will wittingly and willingly of a desperate malice , oppugne , impugne , Christ and his Truth more and more , persecuting the same with finall obstinacy , to that end onely to withstand & despit him : so that then they become of a diuellish nature , or rather very diuels : for still the further one wadeth into this sinne , ( vntill the consummation thereof ) the more hee partakes both of the knowledge and malice of the diuell : As the Pharises . &c. Of all others the worst : for some there were who knew Christ in his cratch , some sucking his mother very yong , some nailed on the crosse : others againe , could not know him , no not in the greatest light and glory of his miracles . A 3. sort he had to doe with ; who knew him clearely by the light of the spirit , and of his wonderful works : & yet malitiously spake and did against their knowledge , blaspheme , scoffe , and mocke the Sonne of God ; and these were the Pharises , whom falling into this blasphemy against the holy Spirit , Christ reprooueth and threatneth . Schol. To how many sorts of people is it incident to commit this sinne ? Minister . As I take it , to two sorts onely . Schol. Which be they ? Minister . First , such who hauing giuen their names vnto Christ , taking vpon them a profession of him and his truth , yet in the time of tentation doe make defection , continuing in the same , vntill they fall into an vniuersall Apostasie , so perfecting this sinne . 2. There hath beene an other sort , who knewe the Truth clearly , by a generall , speciall , spirituall , conuincing light , nor taking vppon them the profession therof , nor the names of Christians : who not-withstanding that they were indued with a great light of the Truth ; yet did with all theyr might in great malice impugne the same , persecuting with great obstinacie Christ and his members : such were the Pharisies . Of the first sort , who made defection , wee read of Alexander the coppersmith , Iultan the Apostate , Porphyrie , &c. Of the other as I haue saide were the Pharisies . For they knew that an vncleane spirit coulde not worke a true Miracle : seeing euery true Miracle must bee wrought by an infinite not bounded power ( the whole power of Hell beeing limited ) which is onely of God : therefore to ascribe such Miraculous works to Belzebub an vncleane spirit ( derogating the glory of the Sonne of God , and taking away the fruites and efficacy of the Spirit ) was in them as vilde and pernicious a blasphemie as could bee : Since all the diuels in hell ( their power beeing ioyned ) are not able to worke one true miracle : for by them Christ was declared to bee the Almighty God manifested in our flesh . Iustly then were they condemned of blasphemy against the holy Spirit , because their sinne had in it no infirmity : but was altogether of obstinate , setled , well-aduised malice : whence from them this sinne hath the name of blasphemie ; as from the first sort of Professours ( who haue made defection ) it is called Apostasie . Schol. What doe you call , or how doe you define this Apostasie from the trueth ? Min. It is not an Apostasie from a naturall , morall , or ciuill trueth , from a trueth in these outward things , ( for which men so striue ) but it is an Apostasie from a supernaturall trueth , from a trueth concerning our euerlasting saluation , and the liuely faith in Christ Iesus . 2. It is not onely a particular Apostasie , from any piece or parcell of this Diuine trueth , but it is a generall Apostasie , from the whole word of his trueth , which wee call the Gospell , and consequently , a manifest defection from the liuing God , who in Christ Iesus was manifested in our nature . Neither is it a partiall defection with a part of the soule onely : with the minde or heart onely : but it is a totall defection of the whole soule : yea , not only of the whole soule , but also of the whole man , both soule and body . 3. It is a finall defection , a defection without recouerie , such an Apostasie as Heb. 6. is called a falling away : so that whosoeuer falleth truly into this sin , falleth away without recouery : yet men doe not come vnto this vniuersall Apostasie all at once , but by little and little , and processe of time : for first , they chase away and banish their whole light ; they waft & make shipwracke of conscience ; they desperately harden their whole hearts , vntill they become as it were incarnate diuels , Sathanized in a wonderfull manner , vntill they match Beelzebub himselfe in their desperate despite and malice : so that there is no sinne which maketh a man so spitefully to detest Christ , as this sinne ; yea , with such extreame hatred , that although he might , hee will receiue no benefit of his Propitiatorie and Expiatorie sacrifice . Scho. What is the cause that this sinne is so seuerely punished ? Mini. Amongst other causes , because it is so free of infirmity & suddaine fits and passions ( which other sins are not free of ) and so full of desperate malitious well-aduised malice , scraping forth all light , banishing all conscience , fighting against the heauens so farre , that because it cannot attaine vnto Christ ( who now in Heauen sitteth at the right hand of the Father , in all glory ) it vndertaketh to bee reuenged vppon his true members , the militant Church vpon earth : which ( so farre as it can , it persecuteth , oppresseth , and by all meanes rooteth out : so that it is iust with God in his righteous iudgement , to haue decreed , neuer to giue repentance vnto the same . Schol. By what steppes or degrees doeth this sinne ascend to the height of impiety ? Min. By foure steps it ascendes , or rather descends towards Hell. 1. It maketh a man doe actions against knowledge and conscience ( and that without infirmity , vsuall in other sinnes ) falling from the Faith of Christ . Next , it maketh them to goe on forward in the same continually , vntill they make their partiall defection a Totall , their particular a generall , and their generall , a finall Apostasie . Then , further , it maketh a man diuellish , malicious , despitefull , to grow in malice against Christ and his members , more and more . Lastly , if ( neere finished ) it bee the sinne against the Holy-Ghost indeede : It maketh a man violently breake foorth in all sorts or fearefull and terrible persecutions : in all kinde of blasphemies , and grosse visible actuall sinnes : all murthers , burnings , oppressions , Witcherafts , Sorceries , Exterpations , finally , and what not ? to that end onely that it may resist , oppose , and despight , and fight against the power , effect , graces , and conuincing light of the Spirit . Scholler . May not one who in GODS sight and decree is chosen vnto life , seeme to beginne to fall into this sinne , and yet bee called backe both from preceeding therein , and finishing the same ? Minister . As I take it , he may : for wee know Manasseh , the Sonne of good Hezekiah King of Iuday , ruling in Ierusalem , the place of Gods glory and worship , in the midst of a glorious Priesthood , many hundred yeeres olde : ( whereof he could not be ignorant ) did notwithstanding abhominably sinne , and seeme to goe on in the finishing of this sinne for a long time ; ouerturning and extinguishing ( to his power ) Gods worship , building againe those high places which his Father had cast downe and abolished ; making a Groue , and worshipping the whole hoast of heauen , building Altars ( contrarie to Gods commandement ) in the house of the Lord , and in the two vtter Courts thereof , for the whole hoast of heauen ; causing his Sonnes to passe through the fire , giuing himselfe to witchcraft and sorcerie , to vse familiar Spirits and Southsayers : setting vp the Image of his Groue in the house of the Lord : filling and causing Ierusalem to swimme from corner to corner with innocent blood : finally , exceeding those exceedings sinnes of the Amorites , yet no cast-away , but at length proued to be the child of GOD for all this . Iosephus also thus writeth of him . Hee was so impudent , that hee spared not to pollute the very Temple of God , the Citie and the whole Countrey : for making his entry in despite of God , he slew afterwards all those who were vertuous men amongst the Hebrewes , and though hee had no want of Prophets : yet so it is that he killed euery day some : so that Ierusalem was ouerflowne with blood , &c. Thus farre wee see one went , and was by the mercy of GOD called backe againe . Wherefore no poore Christian ( howsoeuer sinfull ) not comming neere the sinnes of Manasseh ought not to thinke hee hath committed this sinne : yet is it good for all to flye all sinnes : chiefely , those done with deliberation , against light , knowledge , and conscience : for wee know , the further that euen Peter himselfe went in Caiaphas Hall , hee swore and forswore , denying Christ so much the more : but it was a great mercy to be called backe againe : for which , let all in their feares wish and pray . Schol. What in the meane time must comfort & vphold poore fearefull soules ; who imagine to haue committed this sin , therefore forsaking all meanes ? Minist . In my iudgement , a better information of their iudgements is of great consequence to helpe to sustaine them ; for though wee yeeld for a while to all they affirme , yet if they say , that they could wish that they had not so sinned , certainely then , they haue not thus sinned ; or if they feare to bee , or fall into this sinne , they shall surely neuer commit this sinne . Further , such persons must bee demaunded of ; whether they be come vnto that despite against Christ , that they would trample vpon his blood vs vpon the blood of a dogge ? whether their impious blasphemie be such , that ( with the Pharisies ) they doe call him Belzebub ? whether those forgoing propertie , of this sinne haue beene in them : viz. a touched heart , a taste of the powers of the word of trueth , a taste of the powers of the world to come , to bee partaker of the Spirit ( whence all such who affirme that their former actions , and seeming graces , haue onely bin hypocriticall lip-labor , are excluded from possibility to haue committed this sinne ) whether they haue fallen quite away from their religion ? whether they haue renounced their faith in Christ ? Whether they haue impugned & oppressed the knowne trueth ; yet persisting therein with resolution still to goe on therein ? Whether they haue fallen against knowledge and conscience ? whether there bee no infirmitie in their falls ? what long time it is since they haue so sinned ? whether or not as yet they may bee reclaimed ? Whether now they obstinately persecute Christ in all his members , so farre as they are able ? Whether they runne not with a high hand , in all manner of grosse actuall sinnes and rebellions ? Whether their wickednes be such , that ( vnto their power ) they draw others into the same excesse of riot with them ? Whether their disease hath bin , and is , onely in blasphemies of the minde , and then , it is not , nor so long can bee this great sinne , which bursteth forth ( as is prooued ) in store of all manner of grosse abominable actions ? whether if Christ were now amongst vs visibly ; they would set to their hands , and help to crucifie him again ? Whether their temporall be turned into a final Apostasie ? ( which is only a time for the whole Church to iudge thereof . ) Finally , whether they be transformed ( in a manner ) into the very diuell ? So partaking of his light knowledge , malice , and diuellish nature : all which properties to bee in them , none but by aduice of the diuell ( in the furie of a strong tentation ) will dare to affirme , so that by tha time these questions haue beene pressed ; and their contrarie , lying , shifting , Sophisticall answeres , obiections , and euasions refuted and discouered , it is likely by the grace of God and the other meanes , that the fury of the temptation will diminish , and their iudgements be somewhat enlightened : Since it is a trick of the diuell in temptation ( chiefely when he is ayded by melancholly ) to make our least sins our greatest , and our indifferent sins , the sin against the holy Spirit . Therefore now to conclude this point , all such poore sinners , who either feare to haue committed , or to commit this sin , not hauing the fore-named properties ( for some , or a fewe of them will proue nothing ) may cheere vp their faint-ding spirits , and lift vp their feeble falling hands & weake knees , making straight steps vnto their feete ( as the Apostle speaketh ) least that which is halting be turned out of the way . For their sin is farre , farre , farre : and not neere this most fearefull extreamely impious blasphemy , vnto which repentance is denied : farre from this finall Apostasie and wilfull malicious sin , against knowledge , and the conuincing , coole , well-aduised light of conscience : Farre , farre , & not neere this sinne vnto death , called , The sinne against the holy Ghost : and therefore may , and ought boldly to vse all the holy meanes , appointed of God to attaine the assurance of saluation . Schol. But to returne to our former purpose , how commeth it to passe that the children of God fall into such grieuous sinnes ; grace by the holy Ghost being begun in them ? Mi. Because they nourish not the grace of God , but suffer the power of sinne to ouer-rule them . Schol. After what manner doe the degrees of sinne growe vpon the Elect ? Minist . First , the minde is blinded the will peruerted , and the affections corrupted with the desire of the pleasures of sinne . 2. The graces of the holy Spirit are quenched by the entertaining of worldly lusts . 3. The inward restrayning grace being away , and so the heart defiled with vncleannesse , the members of the body ( which are now become the weapons of vnrighteousnesse ) hauing no power to resist , doe yeeld and fulfill the will of the flesh . Scholler . What may wee learne from hence ? Minist . First , to take good heede , and beware of the first motions of sinne . Next , warily to entertaine grace , both in flying all occasions of wickednesse , and entertaining all holy exercises ; thereby preuenting hardnesse of heart , blindnesse of minde , and deadnesse of Spirit . Further , to haue a continuall battell against the vildnesse of our inward lusts . Lastly , although the flesh refuse to fight : yet to be constant , and neuer giue ouer striuing if it were but with one sigh vnto God , from the sense and burden of corruption . Schol. What is the disposition and state of the childe of God , when he sinneth in the afore-said manner ? Mini. He is senselesse either of the ioyes which he once felt , or of the terrours wherewith his soule once was pierced , because hee hath quenched the Spirit . Next , the loue of sinne preuaileth against that loue which formerly he had of God. Then the heart is hardened ; in which , although there abide a memorie of wrath , yet there remaineth no terrour to be as a bridle to curbe and restraine sinne . Further , there is a sluggish vnwilling carelesnesse , in performance of all spirituall excercises : he hath then no pleasure in prayer , reading or hearing of the word , &c. Last of all , those small sinnes which before hee made conscience of , he will neither account so much of them , nor of greater sinnes , as before hee did of euill thoughts . Schol. What is the cause heereof ? Minist . First , an inward desertion of the Spirit : Next , the tyrannie of the flesh in the lusts of it . Scho. What causeth the Spirit of God to withdraw himselfe ? Min. Sinne and impenitencie . Scho. What maketh the affections to be thus vile ? Minister . First , a distaste of the meanes of Grace . 2. Pleasure in vnrighteousnes . Schol. Doeth the childe of God sinne as freely , and as senselesly , as the wicked and reprobate ? Min. Before he be called , he may . Sc. But after effectuall calling , will he sinne as freely and loosely without conscience as the wicked ? Minist . As concerning the vnrenewed part . Sch. How is it possible that the childe of God being effectually called , can fall , seeing he hath the Spirit of God. Minist . By reason of the weakenes of grace , and strength of corruption . Then because the child of God suffereth the heart to goe loose , without laying any imposition and burden vpon the same , either of terror or inward strife , by holy exercises of the minde , or outward lawfull imployments of an ordinary calling . Scho. What necessitie is there of this burdening the heart . Min. Because the heart is neuer idle , but in continuall motion : therefore when we ouercome it not with good things ( it being now bent vnto all euill ) or when in striuing wee are not equall vnto it : It ouercommeth vs , making vs to fall shamefully . Schol. Doth the childe of God for all this sinne so freely , that he escapeth in the meane time vnchallenged ? Mini. No , for in the time of his sinning , hee hath a reprouing accuser within him . Schol. What in this doth the renewed part ? Minist . It will not suffer him to take his full swinge in him , but hee is displeased with it : It admonisheth , but is not hard : It opposeth it selfe , but hath no force to controle , command or restraine , but is ouercome by the olde flouds of filthinesse of the vnrenewed part : And thus it lyeth as it were smoothered , drowned , & quenched : and so the Spirit commeth to be grieued . Scholler . Now tell me if the child of God can fall after that hee hath receiued great comfort ? Minist . He may , for Peter after that he was ouershadowed on the Mount did fall grieuously , denying and forswearing Christ . And also afterwards , when hee had receiued a farre greater measure of the Spirit , did not only dissemble himselfe , but also drew Barnabas in the same hypocrisie . Scholler . Can the childe of God after that hee hath beene heauily cast downe with terror fall againe ? Minist . He may : so Ezechias , after he had bin greatly terrified , did fall ; so did Dauid in numbring the people . Scholler . Why suffereth the Lords his Saints to fall thus ? Mini. First , to teach him that standeth to take heed least he fall . Secondly , to shew vnto the Saints their owne weaknesse . 3. To teach them to entertaine and cherish God carefully in their hearts . 4. To make his children earnest in begging the grace of sanctification ( yea aboue the grace of feeling ) that their election may bee confirmed so much the surer vnto them thereby . Scho. Doth the Lord suffer his Saints after they haue fallen , to sleepe in sinne ? Minist . Not alwaies , but in the end he wakeneth them . Schol. What is the first thing which God worketh in them at their wakening ? Minist . He worketh in them , first a sight : secondly , a sense of sinne : lastly , a feare of punishment . Sc. What maner of sight worketh he ? Minist . First , he letteth them see the hainousnesse of their sinnes in hauing offended so glorious , dreadfull and terrible a Maiestie . Then hee aggrauateth their sinnes so much the more , in that it was against the light of conscience and feeling , after their effectuall calling : therefore the wrath of God to be so much the more incensed against their sinne . Lastly , he sheweth them to be guiltie , and by their owne confessions , iudge and condemne them to be worthy of hell fire . Schl. What manner of sense is that the child of God hath being thus wakened ? Min. First a sensible torment : Next , an absence of the holy Spirit , and his sinne standing vp betwixt him , and the mercy of God. Scho. What maner of torment is that which he feeleth ? Min. The torture-racking conscience drawing him before Gods tribunal , accusing , conuicting , and condemning him , beginning to be a terrible executioner , in vexing and tossing the soule , with the intollerable sting of an vnspeakeable wrath . Schol. What in the meane time doth the soule in such an estate ? Minist . It suffereth vnder intollerable weights and burdens , doubtings , heauy and conflicting battels , not being able to find any issue . Schol. What manner of feare is that which the Child of God hath being wakened ? Minist . A feare of eternall reiection from God. Next , a feare that his effectuall calling ( which he once imagined to be good ) was but counterfet . Further , a feare that the holy Spirite will neuer come againe either to comfort or sanctifie him , in that measure he formerly enioyed it . Lastly , a feare that either his sinne will not be forgiuen him : or at least will bring some great shame and punishment vpon him . Scho. In this estate what is the disposition of the Child of God towards sinne ? Minist . He wisheth from the bottome of his heart hee had not so sinned . Next , hee hath indignation at sinne , not so much for the torment he feeleth , as that he hath offended so good and gracious a God. Yea , hee abhorreth himselfe for his sinne . Sch. What learne we from this manner of wakening of Gods Saints ? Minist . First , that God will not suffer his children to sleepe for euer in their sinnes . Next , that sinne hath a most terrible , fearefull countenance . Lastly , that though sinne lurke for a while , and seeme pleasant to the taste , yet it bringeth with it the extreamest sorrow in the world : yea , if God but waken any for an euill thought , it prooueth more fearefull , then all the torments in the earth . Schol. Which be the sinnes that trouble the child of God most ? Min. Those sinnes which he committeth after his effectuall calling . Schol. But , will the Lord suffer his children to lye still thus vnder terror and doubting ? Minist . No. Schol. What , and how worketh he in his Saints , after that in this manner hee hath beaten them downe ? Minist . First , he softneth the heart in a bitter sorrow , in the abundance of the Spirit of prayer and mourning , to poure out the heart before him with many teares and strong cries . Next , by degrees in processe of time , he poureth out , first a hope , then a sense and perswasion of the remission of sinnes : clensing the soule from guiltinesse , through his most pretious blood , all-sufficient merites and satisfaction , being apprehended and applyed by faith , which he then increaseth and strengthneth to see and lay hold vpon the promises of life . Then , hereupon he bringeth comfort , and more assured perswasion vnto the soule , confirming and setling the weary and troubled heart with the spirit of peace . Lastly , he giueth the trembling soule a free accesse vnto his countenance , with boldnesse to draw neere vnto the Throne of Grace ; and crie Abba , Father . So that marke how fearefull it was before of his dreadfull Maiestie , and how it was perplexed in doubting of his loue , it will now find him a thousand times more comfortable and more sweete in powring out of his loue ; and the sense thereof , by the Spirit of adoption , and ioy of the holy Ghost . Sch. What fruits bringeth this foorth . Mini. In respect of God , the child of God will loue him better then euer hee did before . The Lord will also bee most pretious in his eyes : and the promise will bee as meate and drinke vnto the soule . Next , in regard of sinne hee will hate and abhorre it more then euer hee did , and will bee very warie of the deceitfulnesse thereof , that it snare and entice him not in the like manner againe . Further hee will abhorre himselfe in regard of sinne , accounting of himselfe as of the most base and miserable wretch in the world . Lastly , he will labour instantly , in season and out of season , to make a couenant with the eyes , the tongue , and all the members of the body , watching also diligently ouer the heart and affections that , as in former times , they riot not in licentiousnesse . Schol. Yet , I would know , whether one feeling the bitternesse of his sin and mourning for the same , & hauing a sense of the forgiuenesse thereof , with a full purpose neuer to do so anymore by Gods grace : if yet for all this , hee can fall into the same sinne againe . Minist . Yea certainly in some sort . Schol How so . Minist . First , because in men there is a predominant sinne of naturall inclination , which hath more power ouer a man , then any other sinne : which cleaueth as close vnto him , as the skinne of his body . This sinne for the most part leadeth , and ouer-ruleth a man : well it may be that with much strife , sorrow , mourning , and with many teares hee may obtaine grace to see , hate , striue against it , and in part to slay it , but doe what he can , hee will hardly get it altogether abolished . Againe , because Sathan the cruell enemie of our saluation , still prouoketh the childe of God chiefely with the inticements of that ouer-ruling sinne , working after this manner . First , he watcheth diligently for an opportunitie to catch vs , when we are not vpon our guard , or when ( being carelesse ) we thinke and footh our selues that we haue sufficiently ouercome and maistered such a sinne , and that we shall not be troubled therewith any more . Then , hauing thus at vnawares surprised vs ( wee being vnarmed and not able to resist ) his inticements ( ayded by our inward foes ) reenter into vs againe by degrees : so causing vs to fall by little and little . For , first hee casteth a faire smooth vaile ouer the predominant sinne of naturall inclination , making it either ( if it be possible ) to appeare no sinne at all , or at least to be but a small , light , trifling thing and not out of measure sinnefull as indeede it is : after which ( frailty not being able to resist ) the affections are defiled , inflamed and set a fire , with a loue to the inticing obiect of seeming delight : which being done ( the flesh and carnal reason now bearing sway ) hee neuer leaueth vntill he cause the Childe of God to fall into the same sinne againe ; vnlesse the Lord by speciall Grace sustaine him . Schol. What mooueth that cruell enemy to assault Gods children in that terrible manner ? Minist . The hatred which he hath , first , against God , and then against man because of God. Next , because aboue all things hee would gladliest haue one to fall away , who hath obtained Grace : for this he thinketh is his glory , to disgrace the worke of the holy Spirit in vs ; and to cause the name and holy religion of God to be blasphemed : As also that hee may bragge ( if it were possible ) of his victory ouer the power and grace of God. And further , because there is rooted in him an vnsatiable desire of the destruction of all the creatures of God , but especially of his Elect children . Sc. What lesson ariseth from hence ? Minist . First , to take no truce with sinne , because this cruell enemie entreth vnto the soule thereby : for dallying with sinne is as it were a doore for him to enter in vs : the soule then being the place of his residence . 2. To labour diligently and narrowly to finde out all our sinnes : chiefely that predominant of naturall inclination . 3. We must labour to be in a continuall battell alwayes with all our sinnes , giuing them no rest , nay not so much as suffering an euill thought to enter into our minde with peace , but to suppresse , pursue and crucifie it presently , by lifting vp the heart vnto Christ , & striuing against it Fourthly , to be sure that we repent vs of all our sinnes , truely , as often , and so many as possibly wee can remember , crauing for those wee cannot call to minde ; and as our eyes are opened , by which we see more and more , to be sure we purge all out , conceale nothing from God : so making a cleane conscience . 5. To be at a continuall battell with all our euill affections , pressing them downe with a continuall remorse and sorrow , with faith in the obedience , merits , death and resurrection of Christ Iesus . 6. To watch continually and beware that the strength of sinne on a sodaine inflame not so the powers of the soule , that they breake out like fire in the whole man. 7. To be sure aboue all things we continue a most earnest constant fight against our predominant sinne , being warie as we loue our life and peace , that we suffer not the least motion thereof to enter in our soules , because this ( aboue all other sinnes ) is the traytour that will soonest deceiue vs , vnder shew of friendship . For if we suffer the thoughts thereof to encroach vpon vs , it will passe our power to restraine the same ; vntill ( to our extreame sorrow ) it haue burst forth in action . Further , to labour to fill the heart , both with the word , and with a sense of our continuall guiltinesse , because we drinke iniquite continually , like vnto water : endeauouring therefore to let the feare of God so possesse the soule , as to terrifie it from euery little sinne whatsoeuer , remembring also continually the excellencie of that euer-glorious Crowne prepared for all those , who with a true ( though weake ) endeauour ( according to grace giuen ) striue for the same , with patience , running that race which is set before them , least with the damned they burne in hell-fire for euer . Then , to labour with all our might to keepe a broken and contrite heart , soft and humbled , not only for the euill we do , but also for that good wee should haue and doe . Further , to bee familiar with God in prayer , labouring so to settle the heart , that we may be more and more acquainted with him . In which we must marke what our disposition is before wee pray , what comfort wee haue in prayer , and how wee are disposed after prayer : when if we find no comfortable presence or sense of his loue ; wee must looke backe vnto our former actions since last we receiued comfort , viewing what Ionas causeth this tempest : which found , wee then must neuer giue ouer , vntill by a sound repentance we haue purged the heart therof . Lastly , to endeuour ( whatsoeuer the world thinke ) still to keepe a sorrowfull and lowly heart , longing for his blessed Maiestie vntill he come : when we feele him present , blessing him for the same , and diligently retayning him by faith and a good conscience . Scholler . Seeing the Lord hath all grace in his owne hand , and both biddeth vs be holy as hee is holy , and hath power to make vs holy : What is the cause that hee suffereth his deare Saints to fall sometimes againe and againe into the same sinnes which they hate , being sorrowfull for them , and desiring earnestly to leaue them ? Minist . To exercise their faith and repentance , and humble them least they should grow proud . To make them loath this present life ( in regard of sinne ) when they behold and feele themselues thus snared against their wills , to long for that life where they shall neuer sinne any more : but serue their God willingly , perfectly , and constantly for euer and euer . Schol. May any one then conclude that he is vnder the eternall terrour of Gods wrath reprobated , when he feeleth an absence of God , a presence of sinne after remorse and true for sorrow falling into the same sinne againe ? Minist . No. Schol. In such an extreamity , what must then vphold ? Minist . Three things . 1. To looke vnto that which God worketh in vs : 2. To looke diligently into the nature of God. 3. Vnto the examples of the Saints . Schol. What should be obserued , concerning GODS working in vs ? Minister . First , that seeing we consist of diuers contrarie parts , renewed and vnrenewed ; that there may bee in the renewed a misliking of the euill , that we may say with Saint Paul : It is no more we , but sinne , which reigneth in vs doing the euill . So againe , The thing which I hate , that doe I , and the good thing which I would , that doe I not . Next , we must be sure , that so often as we fall , wee must immediatly flye vnto GOD by repentance , to obtaine new remission and pardon , not delaying the time , least ere wee be aware , deadnesse and hardnesse of heart steale vpon vs , seeing he who is vnfit to day , shall be lesse fit to morrow ; remembring there-withall , least Sathan ( who warcheth but an opportunity to drowne the soule in perpetuall sorrow ) ( suggest some lye or slaunder vpon the trueth of GOD : That the iust man ( as it is written ) falleth seuen times a day and riseth againe : and that when a sinner repenteth him of his sinnes , from the bottome of his heart , God will put away all his iniquities out of his sight . And further , that since hee himselfe ( the Law-maker ) in the Gospell hath commanded vs , to forgiue our brother not onely seauen times ; but also seauenty times , a day ; not to doubt ( seeing hee is the perfect patterne and fountaine of mercie ) but that hee will put in practise his owne commaundement . Further , we must obserue , whether the falling into sinne , bringeth with it a new and more mortall hatred vnto the same sinne , with new exercises of faith ; so that looke how fast and often sinne assaileth vs , we be as busie labouring and thinking of new engines , with which wee may resist , destroy , and expell the same ; resoluing by the grace of God neuer to giue ouer , vntill wee obtaine victory ouer it : with a resolution to fight constantly against it , though GOD should humble vs with such a crosse vntill our last breath ; heere trying whether yet in this extreame sorrowfull estate ( we haue a secret hope ) with heauie , low , drowned , stollen sighes , that God will one day in his owne good time releeue vs ; we in the meane time retaining a holy humble iealousie ouer our selues : altogether relying vpon GOD , and mourning as oft as wee are able for strength against it : chiefely then , when we imagine all peace , the power and rage therof being quite subdued . Then also , we must marke , if our loue vnto God maketh also our loue vnto Christ Iesus to grow bold and violent ; so that we run vnto him with all our might , laying hold of him and his righteousnes for our life , with a vehement loue ( grounded vpon his nature ) which will not be put backe with whatsoeuer euer checkes : thus crying vnto him continually for a sense and feeling of the remission of our sinnes ( for those , vnto whom much is forgiuen , they loue much ) it being vnto vs a most sure token of forgiuenesse , when our soules are bound vp with a secret sweete loue vnto Christ Iesus . Lastly , we must take heede , and be sure , that we haue this disposition in vs , that because we haue so often found God so exceeding good and mercifull in forgiuing vs againe and againe , that ( if it were possible ) although there were no hell , yet for the loue of God onely , we would abstaine from sinne and the occasions thereof . Schol. What should we looke to in the nature of God ? Min. That he is mercy and loue it selfe , and through loue hath sent Christ to redeeme vs : and that hee looketh not vnto our vnworthinesse , but vnto his owne mercies . That as the pittifull Parents tender the good of their children in all chastisements : so doth God in all these crosses , procure the good of his Saints . That there be more mercies in God , then sinnes in vs. That as he is able to forgiue vs one sinne , so is he able to forgiue vs many hundred thousand sinnes , euen so often as he giueth vnto vs faith and repentance . For the Lord neuer bestoweth these graces vpon any , whom hee also therewith forgiueth not . Schol. What should we haue regard vnto , in the examples of the Saints ? Minist . First , looke how they haue fallen after grace obtained . 2. Consider how God hath freely forgiuen them . 3. Consider that they not onely obtained mercy for themselues , but that they also might be the examples of the mercy of God vnto others . Paul , he obtained mercie , that Iesus Christ might shewe vpon him all long-suffering , for an example vnto all such who should in time to come beleeue vnto eternall life . And Abraham , his faith was counted vnto him for righteousnes ; & it is written , not for him onely , but also for vs who beleeue in him , who raised vp Iesus our Lord from the dead . FINIS . A Prayer for the Distressed . O Most mighty , most glorious , eternall , iust , holy , omnipotent , all-seeing , and euer-liuing God , who art full of terrible Maiestie in all thy workes , iust in all thy iudgements , yet most of all wonderfull in thy Christ : Since now it hath beene thy blessed will to send vnto thy poore distressed seruants this weake helpe , how to know , shunne , and iudge of thy wrath : Be graciously pleased also by the bowels of all thy tender mercies in thy Christ , to giue a blessing vnto the same , accompanying it with the powerfull working of thy meruailous Spirit : that thereby it may bee able to minister a word in due time to their wearie soules , effecting that for which thou hast sent it . And for the glory of thy Names sake , so remoue thou the darkenesse , blindnesse , ignorance , obstinacie and terrours of their minde , eyes , vnderstanding , will , and conscience ; that the abused powers of their soules , may no more bee stayed by any deluding fancies , from effecting their proper functions : To effect which , O be pleased thou boundlesse bottomlesse Ocean of mercie , for Iesus sake to remoue from before them that vaile which is drawne before , and spread ouer all flesh , that they may see and iudge of things inuisible : thus attaining to haue a good conceite of thee their most gracious and louing God. O , since all Nations are as nothing before thee , and in that they are , it is because thou callest things that are not , as though they were , ( thus causing them to be ) therfore but cal thou them , which in their owne eyes and feeling are not , and they shall presently be somewhat : for so long as their abused fancies present thee vnto them as their enemie , perswading themselues not to belong vnto thy decree , what can they doe but runne away from thee ? Therefore for thy mercies sake in redemption , passe thou by all their transgressions , onely looking through the all-sufficient merits of thy well-beloued Sonne vpon them , that thus their sins may not stay thy mercies . And giue them willing hearts to come vnto the place where thy honor dwelleth : that in thy good time the means may so soften their hard hearts ( by thy mighty assisting power ) that they may attaine vnto the Spirit of mourning and compassion , thus teaching them to lay hold vpon Christ ( that Altar of refuge ) for their life . And since Faith and Repentance are thy gift ; giue vnto them these graces for thy Christs sake , that so confessing their sinnes , they may call vnto thee for mercie , thy mercie by repentance ; thus giuing them assurance of remission of sinnes , that so remission of sinnes may giue them assurance of saluation . And for those who lye now as thunder-beaten vnder the terrour of thy wrath : O looke vpon them also in the multitude of tender compassion : heare them now speedily , when their spirit faileth , put their teares in thy bottle , and secretly comfort them with thy choice consolations , giuing them a liuely hope in expectation of their ioyfull deliuerance . In the meane time perswade their soules that they are thine , that furie is not in thee , that all these things shall worke together for the best vnto them . And , good Lord , so temper thou the seueritie of thy iustice and terrors of their consciences , that as thou castest them downe with the one hand , so thou wouldest raise & hold them vp by the other : as thou shewest vnto them the threatnings due vnto their sinnes ( and thereby the exacting rigour of thy iustice ) so open their eyes to see thy manifold free promises in Christ Iesus ; that they may apply the merits and vertue of his obedience , death , passion and blood , vnto their trembling soules . Oh , as thou art mighty to saue , so shew thy mighty power in confounding all their enemies ; in wrath remembring mercie . And grant vnto them for thy Christs sake , grace to be truely humbled vnder thy mighty hand , and draw neere vnto thee , that thou mayest raise them vp in thy good time : Vntill which time , giue them patience , hope , faith in thy promises , the Spirit of prayer , many comforters ; and in the multitude of thy exceeding mercies , accept of their faint and weake grones , sighes , desires , wishes and prayers , giuing a blessing vnto all their endeauours . And good Lord , of thy most exceeding rich mercies , for Christs sake , confound Sathan and all his suggestions in any of these thy children , by thy mighty and vnresistable power : & though thou suffer him to tempt , yet let him neuer ouercome them . But discouer thou the Tempter in his colours , that so ( discerning him to be the Father of liars ) they may no more beleeue his suggestions . And teach them all so to beleeue thee in thy word ( vsing the meanes of their saluation ) that in thy goodtime , they may finde peace of conscience , and ioy in the holy Ghost . And good Lord , because , if thou present thy selfe vnto them as a consuming fire , no creature dare approach the mount of thy Holinesse : O put off thy glittering sword for a while , and arme thee with all thy attributes of mercie , that so these poore soules may with boldnesse drawe neere vnto thy Throne , so confessing their miserie , and giuing thee praise of thy glorie , that thou mayest restore vnto them their peace . And blessed Lord , although thou come not vntill the fourth watch , yet come at last , and suffer them neuer to depart this life , vntill thou say vnto their soules , that thou art their euerlasting saluation . And in the meane time , although thou come not so soone as they call : yet vntill thou come , ( least Sathan deceiue them ) ouerthrow , aiminish , and delay all his fiery temptations , that euen by this they may know thou fauourest them , because this their enemy doth not triumph against them . And when thy good ti●● shall bee , though now ( in their sight sense and feeling ) thou seeme to teare and rend the mountaines before thee , in such terror , as though thou eyther wert bent to destroy , or hadst neuer loued them : yet appeare thou ( for thy Christs sake ) at last in that still and soft voyce , wherein thou vsest to speake peace vnto thy children : so comforting them according to the dayes , wherein thou had afflicted them : that thus both the one and the other ( yea all of them ) may glorifie thy great name much more , by their conuersion and consolation , then euer formerly they dishonored thee , in the time of their sinnes , temptations , and former ignorance ; And that onely for Iesus Christs sake thy deare Sonne , in whom alone thou art well pleased : To whom with thee and thy blessed spirit , be all honour , glory , power , prayse , might , and dominion , world without end , for euer and euer , Amen . Notes, typically marginal, from the original text Notes for div A02762-e4490 Psal . 14.1 Isa . 28.15 Isa . 59.15 . psal . 73.12.13.14 . 1. Cor. 2.14 . 1. Cor. 2.14 . Iob. 15. &c. Iob. 20.5.6 . Iob. 21.16 . &c. 30. Rom. 1.4 . 2. Cor. 5.3 . Ioh. 5.44 . Ioh. 15.5 . Rom. 1.28 2. Cor. 3.5 Psal . 58.11 . Heb. 11.6 Gen. 1.1 . psal . 1.24 . Psal . 119 69.101.103 . Psal . 107.20 . Psal . 119.50 . Ierem. 23.29 . 2. Cor. 10 4. Heb. 4.12 Psal . 19.7.8 . Ioh. 8.44 . Psal . 119.99 . Pro. 1.23.24.25 . &c. Deut. 28 64.65.66 67. Isa . 49.6 . Isa . 7. and 11. and 5● 2. Thes . 7.8 . &c. Mat. 11.13 . Ezek. 36.26 . Ier. 32.40 . Gen. 48.3 . 1. King. 2.2.3 . &c. Ioh. 4.24 . Rom. 1.20 Psa . 139.6 Isay . 66.1 Gen. 15.1 Leui. 19.2 Deut. 6.4 Matt. 28.19 . Gal. 4.8 . Exo. 3.14 Reuel . 1.8 Rom. 9.22 23. Eph. 2.4 . 5. Tit. 33.4.5 . &c. Gen. 2.18 . Ezek. 18.4 . Rom. 4.15 . 1. Ioh. 5.4 Rom. 6.23 Gen. 2.17 Rom 1.18 . & 2.8.9 . Isa . 27.4 . Ioh. 3.36 Rom. 1.18 Hos . 11.9 Isa . 64.5 Ephes . 2.3 Rom. 3.23 Psal . 5.4 . 2. Sam. 14 15. 1. Thes . 1.10 . Isa . 53. 1. Cor. 11.31 . Deut. 9.19 . Deu. 3.26 Mic. 7.9 . Rom. 9.14 Psa . 78.49 . Reuel . 14.10.11 . Psal . 2.12 Psa . 49.7.8 . Psa . 49.7 . and 15. 1. Iohn 3.16 . Reu. 19.15 . Reu. 5.9 . Psal . 110.12 . 2. Pet. 2.4 Iud. 6. Gen. 3.17 18.19 . Gen. 6. 16. Gen. 19.24 . Isa . 53.5.6 . Mat. 25.4 . Nah. 2.3.4.5.6 . Deut. 32.39.40 . Deut. 29.19.20 . Heb. 3.12 13. Heb. 10.31 . Ier. 10.11 Zec. 7.11.12.13 . Leuit. 26 19.20 . & 26. Hag. 1.6 . psa . 78.32.33 . Rom. 1.28 . Deut. 28.23.24 . Deut. 28.22.26.27 Ibid. 66.67 . Matt. 10.18 . Hos . 7.9 Ier. 5.3 . 2. The. 1.9 Eph. 2.1 . Isa . 11.6 . 2. Tim. 3.1.2 . Re. 1.30 . Deut. 9.29 . Ier. 32.39 . Ezec. 36.26.27 . Isa . 43.9.11.12 . Matth. 20 5.6 . Isa . 43.9.11.12 . Eph. 5.13 Mic. 7.8.9 . 2. Chr. 33 Da. 4.34 . Act. 9.3.5 6. Mar. 16.9 . Rom. 6.16 . 2. Tim. 2.26 . Iudg. 12.6 . Isa . 58.10 11.12 . Psal . 116 11. Act. 16.16 . Mat. 9.24 . Rom. 11.29 . Diuision . Psal . 38.2 and 77.2.3 . &c. Psal . 51.4 . Ibid. v. 11 Ibid. v. 12. Io. ca. 2.4 . Psal . 77.2 & 38.17 21. Psal . 32.5 . and 66. Psal . 6.9 . Psal . 94.18.19 . Pro. 22.3 . Psal . 7.119.49.50 . Iohn 3.14 15. Hos . 2.14 . Act. 16.14.15 . Act. 8.39 . Act. 2.37.38 . &c. Act. 9.9.19 . 1. Pet. 1.8 . Isa . 63.17 Psa . 31.22 . Psal 77.5 6.10 . Psal . 42.1.2.3 . Psal . 30.7 Psa . 42.11 . Psal . 42.9 . Rom. 8.26 . Consolation for such , who ( as they think ) are not able to serue God in Spirit and Trueth . Rom. 7.21 Psa . 73.25 . Isa 8.17 . Psal . 16.9 and 40.1 . Lam. 3.26 . Cant. 1.3 . Psal . 121.1.2 . Cant. 3.4 . Cant. 3.4 . Psal . 142.3.4 . Psal . 143.6.7 . Why God at first , will not be found in the means . Psa . 77.7 . Isa . 38.27 Ezek. 36.22 . 1. Sam. 1.10.11.19 Iob. 42.7 . Lam. 2.31 32. Iere. 3.12 Psa 42.11 . Mic. 7.8.9 . Psal . 37. Psal . 27.13.14 . Hab. 3.2 . Iob. 13.15 . Isa . 28.16 . Isa . 54.7 . Ier. 31.37 3. Who they are who feele no Wrath , yet remaine vnder the Wrath of God. Rom. 7 9. Iud. 10. 2. Tim. 3.5 The seuerall conditions of this estate . Eph. 2.12 1. Cor. 15 34. 2. Thes . 1.8 . Heb. 6.4 5 , 6. Eph. 4.18 19. Rom. 1.28 . How farre a Professor may be vnder this Wrath. 2. Pet. 2.21 . Luc. 8 13. and 1. Cor. 13.2.13.2 . Math. 27 4. Numb . 23 ●0 . Matt. 19. ●6 . Heb. 6.4 . Mar. 6.20 . Rom. 2.15 . & 3.20 . 1. Cor. 13.2 . Isa . 29.13 1. Cor. 8.1 Iam. 2.19 Gal. 2.20 . 2. Cor. 7.10 . Gen. 4.13 . Numb . 23 10. Ioh. 5.35 . Iud. 19. 2. Tim. 3.55 . Ioh. 4.16.17 . 1. Tim. 3.5 . Mark. 6.29 . Mar. 7.6.7.8.9 . 1 Cor. 1.4 37. Psal . 119.97 . Psa . 40.8 . Rom. 7.15.22.23.24 Psal . 119.5 . Isa . 1.9 . Ion. 2.4 . Pro. 1.23 . Matth. 5.6 . Isa . 30.18 . Isa . 4.3 . Rom 5.1 . Eph. 2.8 . Act. 20. ●1 . ● . Tit. 2 5. and 2 8. Heb. 10. ● Rom. 4.25 Col. 2.3.9 Act. 15.11 . Io. 21.19 . 1. pet . 1.8 . Psal . 42.1 2. Psal . 51.12 . 2. Cor. 7.10 . Phil. 2.13 . Psal . 31.4 Zach. 12.10 . Psa . 31.11 . Psa . 30.10 . Psa . 31.7.8 . Psa . 38.4.5.6 . Psa . 88.31 . Psa . 22.1.2 . Psal . 51.3 Psa . 32.3 . Psal . 77.5 Psa . 42.5 . Ps . 66.10.11.12 . Ps . 42.1.2 . Psa . 84.2 . Psa . 63.1.2 . Rom. 4 18 Psal . 119.1.147 . Numb . 23 19. Lam. 3.21 Phil. 1.6 . Eph. 2.1.2.3 . Rom. 3.21 23.24 . Gen. 25.32 . Num. 23.10 . Psal . 63.6 . Eph. 3.16.17 . Phil. 3.21 . Psal . 73.25 . Psal . 116.1 . Rom. 7.24 . Phil. 1.21 23. Rom. 8.16 Rom. 14.7 . 1. Cor. 2.0 . Psa . 13.24.25 . Psa . 31.19 . Psa 36.7.8.9 . Psa . 52.35 . Psa . 63.3 . Psa . 88.14 . Ezek 30.31 . Act. 2.37 . Zech. 12.10 . Ier. 31.9 . Eze. ibid. Eze. 20.43 . Psa . 51.1.2 . Rom. 7.24 . Psa . 42.1 . Psa . 116.1 . Isa . 29.9 . Heb. 2.1 Psal . 119.37 . Psal . 39.1 Gen. 6.5 . Ier. 17.9 . Psal . 32.3.4 . 2. Cor. 7.11 . Ier. 14.30 . Rom. 7.14 Psal . 51.22 . Ibid. ver 9 Cant. 1.4 . Ier. 14.22 Mic. 7.8.9 . Psa . 77.9.10 . Isa . 8.47 . Psa . 44.17.18.19 . La. 3.26.32.33 . Rom. 7.19 Psa . 116.1 . Psal . 139.21 . Psa . 51.19 . 1. Thes . 2.16 . Gen. 4.4.13 . Mat. 27.4 . Isa . 48.22 . Heb. 12.29 . Mat. 25.41 . Gen. 4.13 Isa . 30.33 1. King. 21 27. Heb. 10.31 . Mar. 9.45.46 . Luke 16.24 . Matt. 27.5 . 1. Sam. 28 15. Gen. 4.14 Pro. 28.1 . Heb. 12.16 . Rom. 2.5 . Heb. 3.12 Eph. 4.19 Gen. 4.13 Mat. 22.13 . Reuel . ● . 10 . Gen. 4.24 Matt. 27.5 . Psal . 38.3 Psal . 31.4 . Psal . 51.7 Psa . 119.49 . Gal. 6.14 Phil. 3.8 . Psal . 71.14.15 . Rom. 7.18.23.24 . Psal . 22.1 . Psal . 88.4 5. Ps . 40.2 . Psa 38.4 . Psa 55.4.5 . Psal . 88.15 . Ioh. 3.5 . Psal . 51. Luc. 15.18 . 2. Cor. 7.11 . Rom. 4.18 Isa . 8.17 . Psa . 119. ●2 . Psal . 37.4 Psal . 51.4 Psal . 104 29. Psal . 119.71 . Why nouices in Christianitie haue much feeling . Psa . 77.7 , 8 , 9. Psal . 92.13.14 . Psal . 44.17.18.19 20. Psa . 86 . 1● . Luke 12.19 . Cant. 5.6 . 2. Cor. 5.7 Heb. 12.5 Heb. 5.13 Matth. 15 22. Psa . 116.1 . Heb. 5.14 Exod 32.11.12 . & 32.12 . Psal . 40.10.11.12 . Psa . 31.22 . Mat. 9. & 15.23 . 1. Cor. 9.27 . Psa . 71.14 . Iob 13.15 Iob 19.23 24.25 . 2. Cor. 5.7 Psa . 36.3 . Rom. 8.24 25. Math. 16 18. Iob 29.24 . Mat. 9.13 . Mat. 11.28 . Reu. 22.17 . Isa . 1.18 . Ezek. 33.11 . Matt. 12.20 . Isa . 61.1 . Mat. 10.20 . Isa . 61.1 . Luk. 15.4.23 . Phil. 3.9 . Eph. 2.1 . Rom. 9.33 . Rom. 8.1 . Psa . 61.2 . Psa . 27.5 . Psal . 32.7 Ioh. 20.29 L● . 3.24.25.26.27 31.32 . Ioh. 3.33 . and 14.6 . Iosh . 23.4 . 2. Tim. 1.12 . Isa . 43.10 11.12 . Isa . 40.13 25.26.27 28. Ier. 3.31.32 . Gal. 3.28 . Rom. 3.23 24. 1. Tim. 1.15 . Eph. 2.1 . Isa . 40.31 Psa . 1 38.7 . 1. Tim. 1.13 . Matt. 9.13 . ●am . 4.5 and 5.8.2 . Is . 53.4.5 Mat. 11.28 . Phil. 3.9 . Isa . 55.8.9.1 Psa 8.47.8.9 . Eph. 3.20 Act. 9.3 . Mat. 5.18 . Luk ● . 54 Ioh. 3.33 . Rom. 3.4 . Heb. 10.23 . Isa . 33.6.7.8.11 . Isa . 59.16.7 . Isa . 63.5 . Rom. 10.9 Eph. 5.8 . Act. 26.18 . Act. 2.37 &c. Rom. 5.5 . 1. Pet. 1.8 . Phil. 4.7 . 1. Cor. 2.9.10 . Eph. 21. and 5.8 . Act. 2.37 Deut. 28.65.66 . Act. 2.37 . Eph. 5.13 . Phil. 3.6 . Rom. 7.9 . Eph. 2.1 . Rom. 1. Rom. 8.26 Isa . 33.14 Gen. 4.13.14 . Isa . 63.17 Psa . 51.10 . Gal. 3.17 . Isa . 61.10 Isa . 42.3 . Mat. 5.6 Isa . 38.14 Rom. 8.28 phil . 4.07 . ps . 40.1.2 . 1. Cor. 11.12 . Math. 5.3 Mat. 13.16 . Luc. 10.24 . Mic. 7.9 . Hes . 14.8 . Isa . 42.3 . Rom. 8.36 Iohn 3.16 Eph. 2.4 . Rom. 8.1 . and 17. 1. Cor 2.19 . Isay . 54.7.8 . Lam. 3.18 Isa 63.17 . 1. Sam. 27 1. Psa . 31.22 . Rom. 8.28 Mat. 10.30 . Isa . 54.7.8 . Exod. 34.6 . 2. King. 6.33 . Deut. 8.3 16. Iam. 1.2 Psal . 40.19 . Cant. 3.1.2 . Psal . 10.1 Psal . 42 Psa . 84. ● . Isa . 8.17 . Isa . 25.9 . Hab. 2.3 . 2. Cor. 12 1.2 . Reu. 1.10 . Act. 10.3 . Act. 4.31 . Act. 16.29.30 . 2. Cor. 12.9 . Ier. 17.7 . Mic. 7.8.9 . Psal . 77.3 Lam. 3.15 . Psal . 77.5 1. Sam. 7.6 . Hos . 6.1.2 . Lam. 1.22 . Psal . 4.1 . Isa . 63.17 Lam. 1.18 . Lam. 1.13 . Ibid. 1.16 . and 5.17.18.19 . Psa . 51.3 Lam. 3.39 . Heb. 12.1 Iud. 23. Psa . 116.1 . Psa . 51.5 Ezek. 36.31 . & 20.43 . Cant. 3.4 . 1. Cor. 13.14 . Psal . 51.13 . Phil. 1.23 2. Cor. 5. 1. Cor. 13.126 . Psal . 32.3 Psa . 38.3 . Psa . 63.17 Psa . 61.20 . Psal . 77.5 6. Psal . 51.10 . Phil. 1.23 Psal . 119.136 . Psa . 27.8 . 1. Ioh 4.19 . Rom. 5.5 . Ier. 32.40 1. Cor. 6.10.11 . Eph. 2.3 . Tit. 3.3 . 2. Chr. 33 9.10 . &c. Psal . 51.10.11 . Iob 3.11.12 . Iob 6.4.9 . psa . 40.12 . 1. Kin. 11.4.5.6.7.8 Psa . 32.4 . Psa . 38.3.4.5 . Psa . 88.7.16 . Lam 3.8 . Psa . 88.15 . Psa . 77.8.9 . Iob. 16 . 7.8.9.10.1● 12. &c. Isa . 63.17 Reu. 2.4 . Reu. 3.15 . Reu. 2.4.5 Mat. 26.7 . Iam. 1.14 . Psal . 32.3 4. Heb. 4.12 13. Heb. 3.12 Heb. 3.12 15. hs . 32.9 . Heb. 5.13 . 2. Sam. 12.11 . 2. Sam. 11.11.4 . Ge. 19.23 Gen. 9.21 Matt. 26.70 . Gen. 4● . 15 . A discouery of the sin against the holy Ghost . Matt. 12.31 . Marke . 3.29 . Lu. 12.10 Heb. 6.4 . Heb. 10.20 . 1. Ioh. 3.16 . Matt. 11.31 . Ma. 3.23 Mat. 9.3 . Mat. 12.32 . 1. Tim. 1.13 . Luk. 12.10 . Heb. 6.4 . Hb. 20.6 Note . 1. Ioh. 5.16 . Heb. 10.28.29 . Note . Iob. 6.70 . 2. Tim. 1. 2. Thess . 2. Note . Heb. 6. Note . 2. King. 21.1 . Ios . Ant. lib. 10. cap 1. Eph. 4.29 30. Rom. 7.22.23 . Rom. 7.7 . 1. Thes . 5.22 . Iude. 23. Gen. 3.3 . & 39.10 . Rom. 7.24.25 . Psal . 51 . 10.11.1● . Reu. 3.1.2.3.4 . Reu. 3.15 16.19 . Ep. 4.30 . Gal. 5.17 Pro. 4.23 . Matt. 15.19 . Gen. 6 5. Rom. 2.15 Esa . 30.21 . Gal. 2.13 Isa . 39. ● 6. 1. Chr. 2 1. 1. Cor. 10 12. Gen. 42.21.22 . 2. Chr. 34 27.28 . Ier. 31.18 19. Ezek. 36.31 . Psal . 88.2 3.4.5.6.7 8. Psal 88.15.16 . Psal . 3.4 . Psa 71.9 . Psal . 143.7 . Psal . 51.11 . Iob. 39.37.38 . and 42.6 . Gen. 42.22 . Ier. 31.18 19. Ezek. 36.31 . Za. 12.10 11.12 . Psal . 143.8.9.10.11 . Heb. 4.16 . Rom. 8.15 . Gal. 4.5.6 Psa . 116.1.2.3.4.5 6. &c. Iob. 42.6 . Iob. 31.1 . Heb. 12.1 Rom. 7.25 . Lu. 22.31 2. Co. 2.11 Rom. 7.13 2. Pet. 5.8 Psal . 97.10 . Psal . 30.22 . La. 3.40 . Psa . 32.5 . 1. Cor. 16 13. 1. Cor. 16.13 . Rom. 7.11 Col. 3.17 . Heb. 12.1 Ps . 51.17 Rom. 7.18 19. Ion. 1.8 . Tit. 2.13 . Tit. 2.13 . Iob. 42.6 . Phil. 1.23 Rom. 7.15 Vers . 20. Vers . 19. Pro. 24.16 . Ezek. 133. Ezek. 18.21 . Luk. 17.3 Mat. 15.27 . Cant. 8 1.2 . Psal . 26.3 1. Ioh. 4.16 . Ioh. 3.16 . Ezek. 36.22 . Psal . 103.13 . Heb. 12.10 . Psal . 145.8.9 . Isa . 1.18 . Luk. 17.3.4 . 1. Tim. 1.16 . Rom. 4.23 24. 
A51986	----	Fair warnings to a careless world in the pious letter written by the Right Honourable James Earl of Marleburgh, a little before his death, to the Right Honourable Sir Hugh Pollard, comptroller of his Maties houshold. With the last words of CXL and upwards, of the most learned and honourable persons of England, and other parts of the world. 1665 Approx. 61 KB of XML-encoded text transcribed from 26 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A51986 Wing M686 ESTC R1009 12770989 ocm 12770989 93665 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51986) Transcribed from: (Early English Books Online ; image set 93665) Images scanned from microfilm: (Early English books, 1641-1700 ; 361:9 or 2486:12) Fair warnings to a careless world in the pious letter written by the Right Honourable James Earl of Marleburgh, a little before his death, to the Right Honourable Sir Hugh Pollard, comptroller of his Maties houshold. With the last words of CXL and upwards, of the most learned and honourable persons of England, and other parts of the world. Pollard, Hugh, Sir, 1610-1666. Lloyd, David, 16315-1692. Smith, Henry, f. 1665. Marlborough, James Ley, Earl of, 1618-1665. [8], 42 p. Printed for Samuel Speed at the Rainbow in Fleet-street, London : 1665. Compiled by David Lloyd. Dedication signed: Henry Smith. Wing reel guide reverses order of M686 and M549. Incorrectly lists M686 at 361:10. 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Conduct of life -- Early works to 1800. 2005-04 TCP Assigned for keying and markup 2005-06 SPi Global Keyed and coded from ProQuest page images 2005-08 Ali Jakobson Sampled and proofread 2005-08 Ali Jakobson Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Fair Warnings TO A Careless World : In the Pious LETTER WRITTEN By the Right Honourable JAMES Earl of MARLEBURGH , a little before his Death ; TO The Right Honourable , Sir HVGH POLLARD , Comptroller of his Ma ties Houshold . WITH The LAST WORDS of CXL . and upwards , of the most Learned and Honourable person● of England , and other parts o● the world . London , Printed for Samuel Speed at the Rainbow in Fleet-street . 1665. To the Right Honourable , Sir HVGH POLLARD , Comptroller of his Ma ties Houshold . Right Honourable , WHat influence our Saviours injunction to Penitents , ( When thou art converted , confirm thy brethren ) had on our honourable Convert's generous Soul , appears from these words subjoyned to the Noblest Retractation that ever was made since that of S t Augustines [ And as many of my friends besides as you will ; or any else that desire it . I pray grant this request . ] What power the great obligation of friendship , and the greater of doing good , had on your Honours Goodness , appears by the numerous Copies you were pleased to communicate : with no less designe I am sure , and I hope with no less success then the Reformation of a sinful Nation , to gratifie the Curiosity of some persons therein , the Piety of others , and the general Wish of all , becoming impossible by transcription ( a way by reason of the Carelesness of some transcribers , and the Knavery of others , not so exact as the Paper it self , or its Author deserveth ) is endeavoured by Printing ; in either of which capacities what good soever it may do , ( and it promiseth with Gods blessing not a little ) together with these other Papers of the same tendencie , which demonstrate that men of all qualities whatsoever , when they reflect seriously on themselves , and the state of things without them , in their last and best thoughts conclude , that it is mans great interest to be seriously and strictly religious , shall redound to your Honours account , in that day wherein they that convert sinners from the errour of their ways , shall shine as the Stars for ever . I am Your most humble servant , HENRY SMITH . FAIR WARNINGS TO A Careless World. A Letter from the Right Hon ble James Earl of Marleburgh , a little before his death in the Battel at Sea , on the coast of Holland ; To the Right Honourable Sir Hugh Pollard , Comptroller of his Majesties Houshold . SIR , I Believe the goodness of your nature , and the friendship you have always born me , will receive with kindness this last office of your friend . I am in health enough of body , and ( through the mercy of God in Jesus Christ ) well disposed in minde . This I premise , that you may be satisfied that what I write proceeds not from any phantasing terrour of minde , but from a sober resolution of what concerns my self , and earnest desire to do you more good after my death , then mine Example ( God of his mercy pardon the badness of it ) in my life-time may do you harm . I will not speak ought of the vanity of this world ; your own age and experience will save that labour : But there is a certain thing that goeth up and down the world , called Religion , dressed and pretended phantastically , and to purposes bad enough , which yet by such evil dealing loseth not its being : The great good God hath not left it without a witness , more or less , sooner or later , in every mans bosom , to direct us in the pursuit of it , and for the avoiding of those inextricable disquisitions and entanglements our own frail Reasons would perplex us withal . God in his infinite mercy hath given us his holy Word , in which as there are many things hard to be understood : so there is enough plain and easie , to quiet our mindes , and direct us concerning our future being . I confess to God and you , I have been a great neglecter and ( I fear ) despiser of it : ( God of his infinite mercy pardon me the dreadful fault . ) But when I retired my self from the noise and deceitful vanity of the world , I found no true comfort in any other resolution , then what I had from thence : I commend from the bottom of my heart the same to your ( I hope ) happie use . Dear Sir Hugh , let us be more generous then to believe we die as the beasts that perish ; but with a Christian , manly , brave resolution , look to what is eternal . I will not trouble you farther . The onely great God , and holy God , Father , Son and holy Ghost , direct you to an happie end of your life , and send us a joyful resurrection . So prays old James , neer the coast of Holland . Your true friend , MARLEBURGH . April 24. 1665. I beseech you commend my love to all mine acquaintance ; particularly , I pray you that my Cousin Glascock may have a sight of this Letter , and as many of my friends besides as you will , or any else that desire it . I pray grant this my request . King CHARLES the First HAd that sense of Religion upon his spirit , as that the one act of passing the Bill for the Earl of Strafford's death , and the other to the prejudice of the Churches of England and Scotland , troubled him as long as he lived , and brought him not onely to vow as he did before the most Reverend Father in God G. Lord Archbishop of Canterbury , to do Penance for them ; but also to a resolution never to allow the least thing , though it was but the little Assemblies Catechism , against his conscience . And when it was told him his death was resolved on , he said , I have done what I could to save my life , without losing my soul , and sinning against my conscience . Gods will be done . Sir WALTER RAWLEIGH AT the meeting usually held with the Virtuosi in the Tower , discoursing of Happiness , urged , that it was not onely a freedom from Diseases and pains of the body , but from anxiety and vexation of spirit ; not onely to enjoy the pleasures of Sense , but peace of Conscience , and inward tranquillity ; to be so , not for a little while , but as long as may be , and , if it be possible , for ever . And this happiness , so suitable to the immortality of our souls , and the eternal state we must live in , is onely to be met with in Religion . M r HOWARD , AFterwards the Learned Earl of Northampton , being troubled with Atheistical suggestions , put them all off this way , viz. If I could give any account how I my self , or any thing else , had a being without God ; how there came so uniform and so constant a consent of mankinde , of all ages , tempers and educations , ( otherwise differing so much in their apprehensions ) about the being of God , the immortality of the soul , and Religion ; in which they could not likely either deceive so many , or being so many could not be deceived . And when it was urged that Religion was a State-policie to keep men in awe ; he replied , That he would believe it ; but that the greatest Politicians have sooner or later felt the power of Religion in the grievous lashes of their consciences , and dreadfulness of their apprehension about that state wherein they must live for ever . DAN . HEINSIUS , A Master ( as Selden expresseth it , tam severiorum quàm amoeniorum Literarum , History-professor of Leyden , Secretary and Bibliothecary of the same University , and appointed Notary of the Synod of Dort , said at last , Alas , as to humane Learning , I may use Solomon's expressions , That which is crooked cannot be made strait . We may understand it several ways . First , all our Knowledge , by reason of mans corruption , is but a crooked , ragged , impedite Knowledge ; and for that reason , a vexation to the minde : for Rectitude is full of beauty , and Crookedness of deformity . In mans Creation , his Understanding should have walked in the strait path of Truth , should have had a distinct view of Causes and Effects in their immediate successions : but now , sin hath mingled such Confusion with things , that the Minde is fain to take many crooked and vast compasses for a little uncertain knowledge . Secondly , the weakness of all natural knowledge is seen in this , that we cannot any way either prevent or correct the crookedness of the smallest things , much less to make a man solidly or substantially happie . Thirdly , That which is crooked cannot be made strait . It is impossible for a man , by the exactest knowledge of natural things , to make the nature of a man , which by sin is departed from its primitive rectitude , strait again ; to repair that image of God , which is so much distorted : when they knew God , they glorified him not as God , they became vain in their imaginations , and their foolish heart was darkned : 'T is the Apostle's speech of the wisest Heathen , Aristotle , the most rational Heathen man that the world knows of , in his Doctrine confesseth the disability of moral Knowledge to rectifie the intemperance of Nature ; and made it good in his Practice : for he used a common Strumpet to satisfie his lust . Seneca likewise , the exactest Stoick that we meet with , then whom never any man writ more divinely for the contempt of the world , was the richest Usurer that ever we read of in ancient Stories ; though that were a sin discovered and condemned by the Heathen themselves . A second ground of vexation from Knowledge , is the defects and imperfections of it : that which is wanting cannot be numbred . There are many thousand Conclusions in Nature , which the inquisitive judgement is not able to pierce into , nor resolve into their just Principles : nay , the more a man knoweth , the less discovery he maketh into the things he knoweth . Thirdly , in much wisdom is much grief ; and he that increaseth knowledge , increaseth sorrow . In Civil wisdom , the more able a man is , the more service is cast upon him : and the more business he runs thorow , the less enjoyment he hath of time or liberty . His eminence loads him with envie , jealousie , observation , suspicion ; forceth him oftentimes upon unwelcome compliances , upon colours and inventions , to palliate unjust counsels , and stop the clamours of gainsaying Conscience ; fills him with fears of miscarriage and disgrace , with projects of humour and plausibility , with restless thoughts how to discover , prevent , conceal , accommodate the adversaries or his own affairs : in one word , is very apt to make him a stranger to God and his own soul. In other Learning , let a man but consider , first , the confusion , uncertainty , involvedness , perplexity of Causes and Effects , by mans sin . Secondly , the pains of body , the travel of the minde , the sweat of the brain , and tugging and plucking of the understanding , the very drudgery of the soul , to break thorow that confusion and her own difficulties . Thirdly , the many invincible doubts and errours which will still blemish our brightest notions . Fourthly , the great charges which the very instruments and furniture of Learning puts men to . Fifthly , the general disrespect which ( when all is done ) it findes in the world ; great men scorning it as Pedantry , ordinary men unable to take notice of it , and great Scholars are fain to make up a Theatre amongst themselves . Sixthly , the insufficiencie thereof to make up what is amiss in our nature , the malignant property it hath to put sin into armour , to contemn the simplicity and purity of Gods Word . And lastly , the neer approach thereof unto its own period ; the same death that attendeth us , being ready also to bury all our Learning in the grave with us . These , and infinite the like considerations , must needs mingle much sorrow with the choicest Learning . Methinks I could bid the world farewel , and immure my self among my Books , and look forth no more , ( were it a lawful course ) but shut the doors upon me , and ( as in the lap of Eternity ) among those divine souls employ my self in sweet content , and pitie the rich and great ones that know not this happiness . Sure then it is a high delight indeed , which in the true lap of Eternity is enjoyed ! Cardinal MAZARINE HAving made Religion wholly subservient to the Secular interest , amassed to his own interest and person all the Treasure and Interest of Europe , and managed the Crown of France for several years together ; discoursed one day with a Sorbonne-Doctor concerning the immortality of the soul , and a mans eternal estate ; and then wept , repeating that Emperours saying , Animula vagula blandula , quae abibis in loca ? O my poor soul , whither wilt thou go ? Immediately calling for his Confessor , and requiring him to deal freely with him , and vowing ten hours of the day for Devotion , seven for Rest , four for Repasts , and but three for Business : saying one day to the Queen-mother , Madam , your favours undid me : were I to live again , I would be a Capuchin rather then a Courtier . Cardinal RICHLIEU , AFter he had given law to all Europe many years together , confessed to P. du Moulin , that being forced upon many irregularities in his life-time by that which they call Reason of State , could not tell how to satisfie his Conscience for several things , and therefore had many temptations to doubt and dis-believe a God , another world , and the immortality of the soul ; and by that distrust , to relieve his aking heart : but in vain ; so strong ( he said ) was the notion of God on his soul , so clear the impression of him upon the frame of the world , so unanimous the consent of mankinde , so powerful the convictions of his conscience , that he could not but taste the power of the world to come ; and so live as one that must die , and so die as one that must live for ever . And being asked one day why he was so sad : he answered , Monsieur , Monsieur , the soul is a serious thing ; it must be either sad here for a moment , or be sad for ever . ARISTOTLE A While pleased himself with the worlds eternity : but going off the world , that notion could not secure him from the trouble and fear of a God ; for on his death-bed he said , Ensentium , miserere mei . SENECA , THe greatest Courtier and richest Subject of his time in the world , was sometimes dubious as to the future condition of his soul ; yet could tell his dear Lucilius with what pleasure he could think of it : Miraris hominem ad deos ire ? Deus ad homines venit nulla sine Deo mens bona , &c. Et hoc habet argumentum divinitatis , quod illum divina delectant , nec ut alienis interest , sed ut suis : i.e. The soul hath that argument of its divinity , that it is most pleased with divine speculations , and conversed with them as with matters that neerly concerned it : and when it hath once viewed the dimensions of the heavens , contemnit domicilii prioris angustias . Sir CHRISTOPHER HATTON , A Little before his Death , advised his Relations to be serious in the search after the will of God in his holy Word : For ( said he ) it is deservedly accounted a piece of excellent Knowledge , to understand the Law of the Land , and the Customs of a Mans Countrey ; how much more to know the Statures of Heaven , and the Laws of Eternity , those immutable and eternal Laws of Justice and Righteousness ! to know the will and pleasure of the Great Monarch and Universal King of the World ! I have seen an end of all Perfection ; but thy Commandments , O God , are exceeding broad . Whatever other Knowledge a man may be endued withal , could he by a vast and an imperious Mind , and a Heart as large as the Sand upon the Sea-shore , command all the Knowledge of Art and Nature , of Words and Things ; could he attain a Mastery in all Languages , and sound the depth of all Arts and Sciences ; could he discourse the Interest of all States , the Intrigues of all Courts , the Reason of all Civil Laws and Constitutions , and give an Account of all Histories ; and yet not know the Author of his Being , and the Preserver of his Life , his Soveraign and his Judge ; his surest Refuge in trouble ; his best Friend , or worst Enemy ; the Support of his Life , and the Hope of his Death ; his future Happiness , and his Portion for ever : doth but sapienter descendere in infernum , with a great deal of wisdom go down to Hell. FRANCIS JUNIUS , A Gentile and an Ingenious Person , as he was reading Tully de Legibus , fell into a perswasion nihil curare Deum , nec sui , nec alieni ; till in a Tumult in Lyons , the Lord wonderfully delivered him from imminent death , so that he was compelled to acknowledge a Divine Providence therein : And his Father hearing the dangerous ways that his Son was mis-led into , sent for him home , where he carefully and holily instructed him , and caused him to read over the New Testament ; of which himself writ thus : Novum Testamentum aperio , exhibet se mihi adspectis primo augustissimum illud caput , In principio erat Verbum , &c. When I opened the New Testament , I first light upon John's first Chapter , In the beginning was the Word , &c. I read part of the Chapter , and was suddenly convinced that the Divinity of the Argument , and the Majesty and Authority of the Writing , did exceedingly excel all the Eloquence of Humane Writings : My Body trembled , my Mind was astonished , and I was so affected all that day , that I knew not where and what I was . Thou wast mindful of me , O my God , according to the multitude of thy Mercies ; and calledst home thy lost Sheep into thy Fold . And as Justin Martyr of old , so he of late , professed , That the power of Godliness in a plain simple Christ , wrought so upon him , that he could not but take up a strict and a serious Life . The Earl of LEICESTER IN Q Elizabeth's days , though allowing himself in some things very inconsistent with Religion , came at last to this Resolution ; That Man differed not from Beasts so much in Reason , as in Religion : and that Religion was the higest Reason ; nothing being more rational , than for the supreme Truth to be believed , the highest Good to be imbraced , the first Cause and almighty Maker of all things to be owned and feared ; and for those who were made by God , and live wholly upon him , to improve all for him , and live wholly to him : Agreeable to the Apostle , Give up your Souls and Bodies unto him , which is your reasonable Service . SOLOMON KEpt his wisdom : he pursued such manly and noble delights , as might not vitiate , but rather improve his intellectuals . Eccles. 2.1 , 2 , 3. I said in my heart , Go to now , I will prove thee with mirth , therefore enjoy pleasure : and behold , this also is vanity . I said of laughter , It is mad ; and of mirth , What doth it ? I sought in my heart to give my self unto wine , ( yet acquainting mine heart with wisdom ) and to lay hold on folly , till I might see what was that good for the sons of men , which they should do under the heaven all the days of their life . Again , his wisdom was furnished with variety of subjects to enquire into : he had magnificence and provisions suitable to the greatness of his Royal minde : sumptuous and delicate Diet , under the name of wine , vers . 3. stately Edifices , vers . 4. Vineyards and Orchards ; yea , very Paradises as large as Woods , vers . 5 , 6. Fish-ponds and great Waters ; multitudes of Attendants and Retinue of all sexes : mighty herds of Cattel of all kindes , vers . 7. great Treasures of Silver and Gold : all kindes of Musick , vocal and instrumental . Further , Solomon exceeded in all these things all that ever went before him . Vers. 9. Moreover , as he had the most abundant , so likewise the most free , undisturbed , unbated enjoyment of them all ; he withheld not his heart from any : there was no mixture of sickness , of war , or any intercurrent difficulties , to corrupt their sweetness , or blunt the taste of them . Here are as great preparations as the heart of man can expect , to make an universal survey of those delights which are in the creature : and yet at last , upon an impartial enquiry into all his most magnificent works , the conclusion is , they are but vanity , and vexation of spirit , vers . 11. Which vexation he further explains , 1. By the necessary divorce which was to come between him and them : he was to leave all , vers . 18. 2. By his disability so to dispose of them , as that after him they might remain in that manner as he had ordered them , vers . 19. 3. By the effects that these and the like considerations wrought in him : they were so far from giving real satisfaction , as that , First , he hated all his works : for there is nothing that maketh one hate more eagerly , then disappointment in that which a man expected . When Amnon found what little satisfaction his exorbitant lust received in ravishing his sister Tamar , he as fiercely hated her as he desired her before . Secondly , he despaired of finding any good in them , because they beget nothing but travel , drudgery , and unquiet thoughts . Let us hear the conclusion of the whole matter : Fear God , and keep his commandments ; for this is the whole duty of man. For God shall bring every work to judgment , with every secret thing , whether it be good , or whether it be evil . Saint POLYCARP , WHen perswaded to swear by the Fortune of Caesar , and blaspheme or renounce his Saviour , said , Fourscore and six years have I served Christ ; neither hath he ever offended me in any thing : I have lived by him , I will live to him . Bishop USHER , THat most learned and knowing Prelate , after his indefatigable pains as a Christian , a Scholar , a Prelate , and a Preacher , went out of the World with this Prayer ; Lord , forgive me my sins of Omission ; and desired to die as Mr. Perkins did , imploring the Mercy and Favour of God. My Lord BACON , THat understood the World and himself as well as any man in Europe , would say , That a little smattering in Philosophy might tempt a man to be an Atheist , but a through study of it would bring him back to be Religious : And after variety of Fortunes in the World , breathed ou● his Soul thus . Sir JOHN MASON PRivy Councellor to King Henry the eighth , and King Edward the sixth , whom some make Secretary of State , setting him a little too high ; others Master of the Requests , placing him as much too low , upon his death-bed called for his Clerk and Steward , and delivered himself to them to this purpose : I have seen five Princes , and been Privy-Councellor to four ; I have seen the most remarqueable observables in forreign parts , and been present at most State-transactions for thirty years together ; and I have learned this after so many years experience , that Seriousness is the greatest Wisdome , Temperance the best Physick , a good Conscience is the best Estate ; and were I to live again , I would change the Court for a Cloyster , my Privie Counsellers bustles for an Hermits retirement , and the whole life I lived in the Palace , for one hours enjoyment of God in the Chappel : all things else forsake me , besides my God , my duty , and my prayer . Sir HENRY WOTTON AFter his many years study , with great proficiency and applause at the University ; his neer relation to the great favorite Robert Earl of Essex , his Intimacy with the Duke of Tuscany and James the sixth King of Scotland , his Embassies to Holland , Germany , and Venice ; desired to retire , with this Motto , Tandem didicit animas sapientiores fieri quiescendo ; being very ambitious of the Provostship of Eaton , that he might there enjoy his beloved Study and devotion ; saying often , that the day he put his Surp●ice on , was the happiest day of his life : That being the utmost happiness a man could attain to ( he said ) to be at leasure to be and to do good ; Never reflecting on his former years , but with tears would say , How much time have I to repent of ! and how little to do it in ! Sir THOMAS SMITH AFter he had many years served Q. Elizabeth as Secretary of State , and done many good services to the kingdome , particularly to the setling of the Corne-rate for the Universities , discharged all affairs and attendants a quarter of a year before he died , sent to his singular good friends , the Bishops of Winchester and Worcester , intreating them to draw him out of the word of God the plainest and exactest way of making his peace with God , and living godly in this present world ; adding , that it was great pitty men knew not to what end they were born into this world , until they were ready to go out of it . My LORD BACON WOuld say , towards the later end of his life , that a little smattering in Philosophy would lead a man to Atheisme , but a through insight into it will lead a man back again to a first cause ; and that the first principle of right reason is Religion ; in reference to which , it was the wisest way to live strictly and severely : for if the opinion of another world be not true , yet the sweetest life in this world is Piety , Virtue , and Honesty ; If it be , there are none so miserable as the loose , the carnal , and profane Persons , who lived a dishonourable and a base life in this world , and were like to fall to a most woful state in the next . TERTULLIAN . COme life , come death , I will worship none but God Almighty . O Lord God Almighty , receive the soul of thy Servant in peace , who suffereth death for thy Cause and the Gospel . ORIGEN . IF my Father stood weeping upon his knees before me , and my Mother hanging on my neck behind , and all my Brethren , Sisters , Children , and Kinsfolks howling on every side , to retain me in a sinful life ; I would fling my Mother to the ground , run over my Father , despise all my Kindred , and tread them under my feet , that I might run to Christ. I am sayling with the Marriner , through the boysterous Sea , but shortly I shall be in the haven , &c. Help me with your prayers . To my Lord and Saviour Jesus Christ , my Hope and my Salvation , I wholly offer up my soul and body ; I cast my self wholly upon his Mercy and Grace . Sir THOMAS COVENTRY ONce hearing some Gallants jesting with Religion , said , that there was no greater argument of a foolish and inconsiderate person , than profanely to droll at Religion . It 's a Sign he hath no regard of himself , and that he is not touched with a sense of his own interest , who playeth with life and death , and makes nothing of his soul. To examine severely , and debate seriously the principles of Religion , is a thing worthy of a wise man : whosoever turns religion into Raillery , and abuseth it with two or three bold jests , rendreth not religion but himself ridiculous , in the opinion of all considerate men ; because he sports with his own life : for a good man saith , If the principles of religion were doubtful , yet they concern us so neerly , that we ought to be serious in the examination of them . JUSTIN MARTYR . HEre I stand before God and this honourable Audience , and take him to witness , that I never willingly and wittingly taught any false doctrine ; and therefore have I a good conscience before God and all good men . I am sure that you and I shall come before a righteous Judge , before whom I shall be as good a man as you , ( pointing at the Accuser ) and I nothing doubt , but that I shall be found then a true member of Jesus Christ , & be everlastingly saved . Merciful Father , Father of Heaven , for the Lord Jesus Christ my Saviours sake , receive my Soul into thy hands . An Excellent PERSONAGES Sentiments for Religion . IT may justly seem strange , that true Religion , which containeth nothing in it but what is truly Noble and Generous , most rational , and pleasing to the spirits of all good men , should yet suffer so much in its esteem in the world , through those strange and uncouth Vizards it is represented under : some accounting the life and practice , as it speaks subduing our wills to the will of God , ( which is the substance of all Religion ) a thing too low and mean for their rank and condition in the world ; while others pretend a quarrel against the principles of it , as unsatisfactory to Humane Reason . Thus Religion suffers , with the Author of it , between two Thieves ; and hard it is to define which is most injurious to it , that which quarrels the principles , or that which despiseth the practice of it . And nothing will certainly more incline to believe that we live in an age of Prodigies , then that there should be any such in the Christian world , who should count it a piece of Gentility to despise Religion , and a piece of Reason to be Atheists . For if there be any such thing in the world as a true hight and magnanimity of spirit ; if there be any reason and depth of judgment ; they are not onely consistent with , but onely attainable by a true and generous spirit of Religion . But if we look unto that which the loose and profane world is apt to account the greatest Gallantry , we shall finde it made up of such pitiful ingredients , which any skilful and rational minde will be ashamed to plead for , much less to mention them in competition with true goodness and unfeigned piety . For how easie is it to observe such who are accounted high and gallant spirits , to quarry upon such mean preys which onely tend to satisfie their brutish appetites , or flesh Revenge with the bloud of such who have stood in the way of that airy title , Honour ! or else they are so little apprehensive of the inward worth and excellencie of Humane nature , that they seem to envie the gallantry of Peacocks , and strive to outvie them in the gayety of their Plumes : such who are , as Seneca saith , Ad similitudinem parietum suorum extrinsecus culti ; who imitate the walls of their houses in the fairness of the outsides , but matter not the rubbish which is within : the utmost of their ambition is to attain enervatam foelicitatem quà permadescunt animi , such a felicity as evigorates the soul by too long steeping : it being the nature of all terrestrial pleasures , that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by degrees consuming Reason , by effeminating and softning the intellectuals . Must we then appeal to the judgement of Sardanapalus concerning the nature of Felicity , or enquire of Apicius what Temperance is ? or desire that Sybarite to define Magnanimity , who fainted to see a man at hard labour ? Or doth now the conquest of Passions , forgiving of Injuries , doing Good , Self-denial , Humility , Patience under crosses , which are the real expressions of Piety , speak nothing more noble and generous then a luxurious , malicious , proud , and impatient spirit ? Is there nothing more becoming and agreeable to the soul of man in exemplary Pietie , and a holy well-ordered conversation , then in the lightness and vanity ( not to say rudeness and debauchery ) of those whom the world accounts the greater Gallants ? Is there nothing more graceful and pleasing in the sweetness , candour , and ingenuity of a truly Christian temper and disposition , then in the revengeful implacable spirit of such whose Honour lives and is fed by the bloud of their enemies ? Is it not more truly honourable and glorious , to serve that God who commandeth the world , then to be a slave to those Passions and Lusts which put men upon continual hard service , and torment them for it when they have done it ? Were there nothing else to commend Religion to the mindes of men , besides that tranquillity and calmness of spirit , that serene and peaceable temper which follows a good Conscience , wheresoever it dwells , it were enough to make men welcome that guest which brings such good entertainment with it . Whereas the amazements , horrours and anxieties of minde which at one time or other haunt such who prostitute their Consciences to a violation of the Laws of God , and the Rules of rectified Reason , may be enough to perswade any rational person , that Impiety is the greatest folly , and Irreligion madness . It cannot be then but matter of great pitie to consider , that any persons whose Birth and Education hath raised them above the common people of the world , should be so far their own enemies , as to observe the Fashion more then the rules of Religion ; and to studie Complements more then the sacred Scriptures , which alone are able to make them wise to salvation . CHARLES the V. EMperour of Germany , King of Spain , and Lord of the Netherlands , after three and twenty pitcht Fields , six Triumphs , four Kingdoms won , and eight Principalities added to his Dominions , resigned all these , retired to his Devotion , had his own Funeral celebrated before his face ; and left this testimony of Christian Religion , That the sincere profession of it had in it sweets and joys that Courts were strangers to . Sir FRANCIS WALSINGHAM TOward the later end of his life grew very melancholy , and writ to the Lord Chancellor Burleigh to this purpose : We have lived enough to our Country , to our Fortunes , and to our Soveraign : it is high time we began to live to our Selves , and to our God. In the multitude of affairs that passed thorow our hands , there must be some miscarriages , for which a whole Kingdom cannot make our peace . Whereupon some Court-humorists being sent to divert Sir Francis , Ah , said he , while we laugh , all things are serious round about us : God is serious , when he preserveth us , and hath patience towards us ; Christ is serious , when he dieth for us ; the holy Ghost is serious , when he striveth with us ; the holy Scripture is serious , when it is read before us ; Sacraments are serious , when they are administred to us ; the whole Creation is serious , in serving God and us : they are serious in hell and heaven ; and shall a man who hath one foot in his grave jest and laugh ? Don LEWIS de HARO , AFter he had lived a great while the grand Favourite and States-man of Spain , but with too little regard of Religion ; growing melancholy , was taken up by a Wit of Spain for being Priest-ridden , and troubling his head with those notions of the immortality of the soul , and the state of the other world ; he answered him with Tertullian 's words : Quaedam & Natura nota sunt , ut mortalitas animae pene plures , ut Deus noster penes omnes . Utar ergo & sententia Platonis alicujus pronunciantis , Omnis anima est immortalis . Utar & Conscientia populi contestantis Deum deorum . Utar & reliquis communibus sensibus , qui Deum judicem praedicant [ Deus videt ] & Deo commendo , at cum aiunt [ mortuum quod mortuum ] & [ Vive dum vivis ] & post mortem omnia finiuntur , etiam ipsa tunc meminero & cor vulgi cinerem à Deo deputatuns , & ipsam sapientiam seculi stultitiam pronunciatam . Tunc si & haereticus ad vulgi vitia , vel seculi ingenia confugerit , discede dicam , ab Ethnico , Haeretice . Count GONDAMAR WAs as great a Wit and States-man as ever Europe knew , and took as much liberty in point of Religion ; till declining in years , he would say , as they say of Anselm , I fear nothing in the World more than Sin : often professing , that if he saw corporally the horrour of sin on the one hand , and the Pains of Hell on the other , and must necessarily be plunged into the one , he would chuse Hell rather than Sin ; yea , That what liberty soever he had taken , he had rather be torn in pieces by will Horses , than wittingly and willingly commit any Sin. CALEACIUS CARACCIOLUS MArquess of Vico , a noble Person , of a great Estate , and as great Relations , lived a great while in Popery , and at last left his Country , his Estate and Friends , to profess the Gospel of Jesus Christ : with Moses judging it better to suffer affliction with the People of God , than to enjoy the pleasures of sin for a season ; for he had respect unto the recompence of the Reward , and endured as seeing him who was invisible . SOCRATES BEing near his Death , said thus , Magna me spestenet Judices bene mihi evenire , quòd mittar ad mortem : necesse est enim ut sit alterum de duobus , ut aut sensus omnino mors omnes auferat , aut in alium quendam locum ex his locis morte migretur : quamobrem sive sensus extinguitur , morsque ei somno similis est , qui nonnunquam etiam sine visis somnorum pacatissimum quietem affert ; Dii Boni ! quid lucri est emori , &c. Sin vero sunt quae dicuntur , migrationem esse mortem in eas oras , quas qui ante è vita excesserunt incolunt : id multo jam beatius est te cum ab iis qui se judicum numero haberi volunt , evaseris , ad eos venire qui vere judices appellantur , &c. convenerique eos , qui justè & cum fide vixerint . Haec peregrinatio mediocris vobis videre potest ? Ut vero colloqui cum Orphaeo , Musaeo , Homero , Hesiodo , liceat quanti tandem aestimatis ? Equidem saepe mori si fieri possit , vellem ut ea quae dico , mihi liceret invenire . Quanta delectatione autem afficeret , &c. Ne vos quidem Judices ii qui me absolvistis mortem timueritis ; nec enim cuiquam bono mali quidquam evenire potest , nec vivo nec mortuo , nec unquam ejus res à Diis immortalibus negligenter , &c. ROBERT Earl of SOMERSET , UNhappy in his good Nature , would say often , after he had lost the King and Courts Favour ; O the vanity of great Men , who think it to be the chief fruit of their greatness , to abuse their power insolently , to the ruine of their Inferiours ! not remembring , being blinded by their Passion , that they have a Superiour over them , to make them yeild an account of their unjust proceedings , forcing them to make restitution with interest . Farewel Riches , welcome Poverty ; farewel Life , welcome Death : All that I have , were it a thousand times more , would I lose , rather than speak one wicked word against God my Creator . I yeild thee most hearty thanks , O my God , for this Gift of thy Grace , that I can contemn and despise this frail and transitory World , esteeming the Confession of Christ above all Treasures . I shall not leave the Fellowship of these holy men with whom I lived in the fear of God , and with whom I desire to dye , and with whom I trust I shall obtain the Glory to come . My Life is in thy hands , O my dear God ; let it never be prolonged to the prejudice of thy Glory : If my paces be few to walk my Journy to Heaven , Lord give me Grace never to look back . A little before he died , he cried out horribly , and that often , Oh who will kill me , and deliver me from these pains I know I suffer for the oppressions I did to poor men ! Let fire , cross , breaking of bones , quartering of my members , crushing my bones , and all the torments that man and the devil can invent against me , fall upon me , so that I may enjoy the Lord Jesus Christ. Even at his departure , he said , O God the Father of thy beloved Son Jesus Christ , through whom we have received the knowledge of thee : O God the Creator of all things , upon thee do I call ; thee I confess to be the true God ; thee onely do I glorifie . O Lord receive me , and make me a companion of the resurrection of thy Saints , through the merits of our great High-priest , thy beloved Son Jesus Christ. The Lord Chancellor EGERTON USed to say , That to be profane , was the simplest thing in the world : for the Atheist and profane persons as it were lay a Wager against the serious and pious man , that there is no God ; but upon woful oddes : for he ventures his everlasting state ; the other hazards onely the loss of his lusts , ( which it is his interest to be without ) or at the most , but some short advantage ; and all the while , is inwardly more contented and happie , and usually more healthful , and perhaps meets with more respect , and faithfullest friends , and lives in a more secure and flourishing condition , and freer from the evils and punishments of this world , then the Atheist doth ; ( however , it is not much that he ventures ) and after this life , if there be no God , is as well as he ; but if there be , is infinitely better , even as much as unspeakable and eternal happiness is better then extreme and endless misery . So that ( as an excellent person saith ) if the Arguments for and against a God were equal , and it were an even Question whether there were one or not ; yet the hazard and danger is so infinitely unequal , that in point of prudence every man is bound to stick to the safest side of the Question , and make make that his Hypothesis to live by . For he that acts wisely , and is a thorowly-prudent man , will be provided in omnem eventum , and will take care to secure the main chance , whatever happeneth : but the Atheist , in case things should fall out contrary to his belief and expectation , he hath made no provision in this case . If , contrary to his confidence , it should prove in the issue that there is a God , the man is lost and undone for ever . If the Atheist , when he dieth , findes that his soul hath onely quitted its lodging , and remains after the body ; what a sad surprise will it be , to finde himself among a world of spirits entred on an everlasting and an unchangeable state ! IGNATIUS . NIhil praestantius est pace bonae conscientiae : There is nothing better then the peace of a good conscience . Grace flowing from the blessed Spirit of God , makes the soul like a fountain whose water is pure , wholesome and clear : for grace beautifieth and clenseth , and so saveth the whole man. IRENAEUS . IF thou art backward in Repentance , be forwards in thoughts of Hell , the burning flames whereof onely the tears of a penitent eye can extinguish . 'T is in vain to pray for the remission of sins , without forgiving others : we must not come to make an atonement with God , before we make an atonement with our brother . Nihil prodest verbis proferre virtutem , & factis destruere . To set out vertue in words , and by deeds to destroy the same , is nothing worth . CHRYSOSTOM . TO know thy self is very difficult , yet the ready way to Godliness . As the eye can see all things but it self , so some can discern all faults but their own . When gold is profered to thee , wilt thou say , I will come to morrow or next day to take it ? No , no ; thou art glad of the present possession . Consider , that that most precious jewel Salvation is profered to thee daily , yet thou makest no haste to embrace it . A good clear Conscience should not regard slanderous speeches ; nor have they more power to condemn him , then his own conscience to clear him . To sacrifice the whole soul and body to the Lord , is the highest service that we can do unto him . As a great shower of rain extinguisheth the force of fire ; so the meditation of Gods Word puts out the fire of lust in the heart . If they go to hell that do not feed the hungry , cloath the naked , &c. what will become of them , who take away bread from the hungry , and cloaths from the naked ? &c. If want of Charity be tormented in hell , what will become of Covetousness ? God is never absent , though the wicked have him not in their thoughts : where he is not by favour , he is by punishment and terrour . All things may be shunned , but a mans own heart . Remember , that though God promiseth mercy and forgiveness to penitent sinners , yet he doth not promise that they shall have to morrow to repent in . PLATO , I Lle sublimis apex Philosophorum , & columen Arn. called for his friends about him , and told them the whole world was out of the way , in that they understood not , nor regarded the eternal Minde , i. e. God ; assuring them , those men died most comfortably , that had lived most conformably to Right Reason , sought and adored the first Cause : and his speech failing him , he cryed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · by which we understand he said , God , God : having a little before answered his friend Aelius , that enquired of him concerning God , and the immortality of the soul , thus : In omnium animis deorum notionem impressisset ipsa natura ; That Nature it self had stamped an Idea of God upon the mindes of men . Cum enim non instituto aliquo , aut more aut lege sit opinio constituta , manet atque ad unum omnium firma consensio ; intelligi necesse est Deos esse , quoniam insitas eorum , vel potius innatas cognitiones habemus ; de quo autem omnium natura consensit , id verum esse necesse est : Since the belief of a Deity arose from Custom , nor was neither enacted by Law , yet is unanimously assented to by all mankind ; it necessarily follows , that there must be a Deity , because the Idea of it is so natural to us . If it were thus acknowledged in the Philosophical age of Greece , when men bent their wits to unsettle the belief of such things as tended to Religion ; how much more might it be esteemed a general Principle of humane Nature in those elder times , when not so much as one dissenter appeared , that we read of , among the more ancient Nations ? Now when these common Deities were so much derided by intelligent men , and yet the order of the world seemed to tell them there was really a God , though those were none ; those who had Philosophical wits , such as Democritus and Epicurus , set themselves to work , to see if they could solve the Phoenomena of Nature without a Deity , and therefore asserted the origine of the Universe to be onely by a fortuitous concourse of infinite little particles : but herein they befooled themselves and their giddy followers , who were glad to be rid of those anxieties of minde which the thoughts of a Deity and an immortal soul did cause within them . And though Lucretius in a bravado tells us of his Master , that when mens mindes were sunk under the burden of Religion , Humana ante oculos foede cum vita jaceret , In terris oppressa gravi sub Religione : Primum Graius homo mortalis tollere contra Est oculos ausus , primusque obsistere c●n●ra . That Epicurus was the first true Gyant who durst encounter the Gods , and , if we believe him , overthrew them in open field . Quare Religio pedibus subjecta vicissim Obteritur , nos exaequat victoria Coelo . Yet Cotta in Tully reports the issue of this battel quite otherwise : for although the greatest Triumph in this Victory , had been onely to become like the beasts that perish ; yet if we believe Cotta , Epicurus was so far from gaining any of his beloved ease and pleasure by his sentiments , that never was School-boy more afraid of a Rod , nor did any enemy more dread the Conquerour , then Epicurus did the thought of a God and death . Nec quenquem vidi qui magis ea quae timenda , esse negaret , timeret , mortem , dico & Deos. So hard it is for an Epicurean , even after he hath prostituted his conscience , to silence it : for ( whatever there be in the air ) there is an Elastical power in Conscience , that will bear it self up , notwithstanding the weight is laid upon it . The Earl of STRAFFORD . O Trust not in man that shall die , nor in the son of man that shall be made as grass . There is no confidence in Princes : the onely thing that stands by a man , is the bloud of Christ , and the testimony of a good Conscience . D r DONNE , A Person of as great parts and spirit as any this Nation ever beheld , being upon his death-bed taking his solemn farewel of his most considerable friends , left this with them : I repent of all my life , but that part of it I spent in communion with God , and doing good . That person shall in a dying hour wish himself not a man , that hath not been a good Christian. Sir SPENCER COMPTON , CAlling to him such Reverend persons as Bishop Morley and Dr. Earles , he raised himself upon his pillow , and held out his arms as if he were to embrace one , saying , Oh my Jesus ! And intimating the comforts that then flowed in from the holy Jesus into his soul. After which holy ecstasie , composing himself to a calm and serious discourse , he said to the standers by , O be good : O keep close to the principles of Christian Religion ; for that will bring peace at the last . EDWARD PEITO Esq. AFter he had told his Physicians that God had sent him his Summons , it was his expression , That all the sins of his former life did even kick him in the face ; and that if we do well , now he saw the evil attending well-doing was short , but the good eternal . If we do ill , the pleasures of doing ill pass away , and the pain remaineth . SALMASIUS , THat excellent French Scholar , whom the Learned men of his time never mentioned without such expressions as these , Vir nunquam satis laudatus , nec temere sine laude nominandus , Gul. Riv. Pref. ad Vindic. Evang. Totius Reipub. Literariae decus ; went out of this World with these words in his mouth , Oh I have lost a world of Time ! Time , that most precious thing in the world , whereof had I but one year longer , it should be spent in David's Psalms and Paul's Epistles : Oh Sirs ! ( said he to those about him ) mind the World less , and God more ; all the Learning in the World without Piety , and the true fear of God , is nothing worth : The Fear of the Lord , that is Wisdom ; and to depart from evil , that is Understanding . GROTIUS , THe greatest Scholar that this Age boasted of , after so many Embassies well performed abroad , and as many Transactions well managed at home ; after an exact survey of all the Hebrew , Greek and Latin Learning ; after so many elaborate Discourses in Divinity , and other parts of Learning ; concluded his Life with this Protestation : That he would give all his Learning and Honour for the plain Integrity and harmless Innocence of Jean Urick , who was a devout poor man , that spent eight hours of his time in Prayer , eight in Labour , and but eight in sleep , and other Necessaries : and this complaint to another , that admired his astonishing industry ; Ah! Vitam perdidi , operosè nihil agendo ! and this Direction to a third , that desired him in his great Wisdom and Learning , in brief to shew him what to do , viz. Be serious . Cardinal WOLSEY . HAd I served GOD as carefully as I did my Master the KING , he had not thus forsaken me in my old Age. Bishop BANCROFT , MAster of University-Colledge , and Lord Bishop of Oxford , dyed suddenly ; and a little before his Death , would say , Oh how infinitely greater is the comfort of being good , than of being great ! What I gave away , I have ; and what I have , I shall lose : Mark the perfect man , and behold the Upright ; for the end of that man is Peace . That man onely hath peace at his death , that hath answered the end of his Creation , by glorifying God , and doing good in the World in his life . WILLIAM Earl of PEMBROKE . THere is but one Sun in the World , nor but one Righteousness , one Communion of Saints : If I were the most excellent creature in the world , if I were in righteousness equal to Abraham , and to Isaac , and Jacob , yet had I reason to confess my self to be a sinner , and that I could expect no Salvat●on but in the Righteousness of Jesus Christ ; for we all stand in need of Gods Grace . And as for my Death , I bless God I feel such inward Joy in my Soul , that if I were put to my Choice , whether to dye or live , I would a thousand times rather chuse death than life , if it may stand with the holy VVill of God. Prince HENRY's last Words . O Christ , thou art my Redeemer , and I know that thou hast redeemed me : I wholly depend upon thy Providence and Mercy : From the very bottom of my Heart I commend my Soul into thy Hand . A Person of Quality waiting on the Prince in his sickness , who had been his constant Companion at Tennis , and asking him how he did ; was answered , Ah Tom ! I in vain wish for that time I lost with thee and others , in vain Recreation . Now my Soul be glad , for at all the parts of this Prison the Lord hath set his aid to loose thee ; Head , Feet , Milt and Liver are failing : Arise therefore , and shake off thy Fetters ; mount from thy Body , and go thy way . Socrates Critoni vehementer suadenti ut si viam ipse suam negligerat , certe liberis etiamnum parvulis & Amicis ab ipso pendentibus se servaret incolumem : liberi , inquit , Deo , qui mihi eos dedit , cujus erunt : Amicos hinc discedens inveniam , vobis aut similes , aut etiam meliores , ne vestra quidem consuetudine diu cariturus , quandoquidem vos brevi eodem est is commigraturi . Erasm. Apoth . 1.3 . ex Platone , Xenoph. The Earl of ARUNDEL . HE lying on his Death-Bed , said , My flesh and my heart faileth ; and his Ghostly Father added t●e next words , That God was the strength of his heart , and his portion for ever ; he would never fail him : He answering , All the world hath failed ; he will never fail me . M r SELDEN , WHo had comprehended all the Learning and Knowledge that is either among the Jews , Heathens , or Christians ; and suspected by many of too little a regard to Religion : one afternoon before he died , sent for Bishop Usher and Doctor Langbaine , and discoursed to them to this purpose : That he had surveyed most part of the Learning that was among the Sons of Men ; that he had in his Study Books and Papers of most subjects in the VVorld ; yet that at that time he could not recollect any passage out of those infinite Books and Manus●ripts he was Master of , wherein he could rest his Soul , save of the holy Scriptures ; wherein the most remarkable passage that lay most upon his Spirit , was Tit. 2.11 , 12 , 13 , 14 , 15. For the Grace of God that bringeth salvation , hath appeared to all men ; teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously and godly , in this present world ; looking for that blessed hope , and gl●rious appearing of the great God , and our Saviour Jesus Christ ; who gave himself for us , that he might redeem us from all inquity , and purifie unto himself a peculiar People , zealous of good works : These things speak , and exhort and rebuke with all authority . A serious GENTLEMANS Discourse of being Religious . MEn generally stand upon the credit and reputation of their Understandings , and of all things hate to be accounted Fools , because Folly is so great a reproach to the Understanding of a man , and so high a reflection upon his Discretion : But I know no way for men to avoid this imputation , and to bring off the credit of their Understandings , but by being truly Religious , by fearing God , and departing from evil : for certainly there is no such imprudent Person as he that neglects God and his Soul , and is careless and slothful about his everlasting concernments ; because this man acts contrary to his truest Reason , and best Interest : he neglects his own safety , and is active to procure his own ruine : he flies from Happiness , and runs away from it as fast as he can ; but pursues Misery , and makes haste to be undone : Hence it is that Solomon does all along in the Proverbs give the title of Fool to a wicked man , as if it were his proper name , and the fittest character for him , because he is eminently such . There is no such fool as the sinning fool , who every time he sins ventures his Soul , and lays his everlasting interest at the stake ; every time a man provokes God , he doth the greatest mischief to himself that can be imagined : A mad-man that cuts himself , and tears his own flesh , and dashes his head against the stones , does not act so unreasonably as a sinner , because he is not so sensible of what he does : Wickedness is a kind of voluntary Frenzie , and is a chosen Distraction ; and every sinner does wilder and more extravagant things than any man can do , that is crazed , and beside himself , and out of his wits ; onely with this sad difference , That he knows better what he does . Is that man wise , as to his Body and his Health , who onely clothes his hands , and leaves his whole Body naked ? who provides onely against the Tooth-ach , and neglects whole troops of mortal Diseases that are ready to rush in upon him ? Just thus is he who takes care onely for this vile Body , but neglects his pretious and immortal Soul ; who is very sollicitous to prevent small and temporal inconveniencies , but takes no care to escape the Damnation of Hell. Is he a wise man as to his temporal Estate , that lays designs onely for a day , without any respect to , or provision for the remaining part of his Life ? Just thus does he that provides for the short time of this Life , but takes no care at all for Eternity ; which is to be wise for a moment , but a fool ever ; and to act as untowardly and as crosly to the reason of things , as can be imagined ; to regard Time as if it were Eternity , and to neglect Eternity as if it were but a short Time. Do you think him a wise man who is serious about Trifles , but trifles about the most serious Matters ? Just so is he who pursues the World , and the petty Interests of it , with all his might , but minds Religion and the weighty concernments of Eternity , as if he minded them not . Do you count him prudent , who throws himself over-board , to save his Goods ? Just so doth he who to secure any thing in this World , makes shipwrack of his Conscience , and casts away his Soul. Is he wise , who is wise in any thing but his proper Profession and Employment , wise for every body but himself ; who is ingenious to contrive his own Misery , and to do himself a mischief ; but is dull and stupid as to the designing of any real advantage or benefit to himself ? Just such is he who troubleth himself with other things , and neglecteth himself ; who is wise to do evil , but to do good hath no understanding . Is he wise who neglects and disobligeth him who is his best Friend , and can be his shrewdest Enemy ? Just so doth every wicked man who neglecteth and contemneth God , who can save and destroy him . Is he wise , who in matters of greatest moment and concernment neglecteth opportunities never to be retrived ; who standing upon the shore , and seeing the tide making hast towards him a pace , and that he hath but a few minutes to save himself , yet will lay himself to sleep there , till the cruel Sea rush in upon him , and overwhelms him ? Just so doth he who trifles away this day of Gods Grace and Patience , and foolishly adjourneth the work of Repentance , and the Business of Religion , to a dying hour . FINIS . 
A76058	----	A companion for prayer, or, Directions for improvement in grace and practical Godliness in time of extraordinary danger by Richard Alleine, author of Vinditiae Pietatis. R. A. (Richard Alleine), 1611-1681. 1680 Approx. 37 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A76058 Wing A984A ESTC R228577 43077458 ocm 43077458 151515 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A76058) Transcribed from: (Early English Books Online ; image set 151515) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2262:2) A companion for prayer, or, Directions for improvement in grace and practical Godliness in time of extraordinary danger by Richard Alleine, author of Vinditiae Pietatis. R. A. (Richard Alleine), 1611-1681. [2], 34, [5] p. Printed for Thomas Cockerill at the Three Legs in the Poultrey, London : 1680. Cover title. Publisher's advertisements on [5] p. at end. Reproduction of original in: William Andrews Clark Memorial Library, University of California, Los Angeles, California. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises -- Early works to 1800. Spiritual life -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-07 Robyn Anspach Sampled and proofread 2007-07 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A COMPANION FOR PRAYER : OR , Directions for Improvement in Grace and Practical Godliness in times of extraordinary Danger . ●y Rich. Alleine , Author of Vinditiae Pietatis . LONDON : ●rinted for Thomas Cockerill at the Three Legs in the Poultrey , 1680. Reverend Sir , THE motion made in yours concerning Prayer , hath much affected me , and hath occasioned some workings of my thoughts , which though ( in a conscience of mine own weakness I more than once laid aside , yet they still return'd upon me ; and I do now here offer the result of them to your Consideration . We all know and teach , that they are only returning and reforming Prayers that will prevail with God ; and 't is to be doubted , that in this dead and decayed age there are too many professors who will joyn in the design of Prayer , whom this must serve instead of Reformation ; 't is to such especially that the Directions in the inclosed Paper are intended . I send them to you , desiring you to read them , and then to do what you please with them ; beseeching you , and tru●●ing upon your friendly faithfulne●● herein , that you will take your f●● freedom , either to keep them in silen● to your self , or else to communic●●● and make them publick I should thankfully accept af any expungings , alterations or additions that you shall thi●● needful The Lord pardon the failings and accept the sincere aims of my so● herein . To his Grace I commend yo● and in him I rest , Dear Sir , Your unworthy Friend and Servant , RICHARD ALLEINE A COMPANION FOR PRAYER : OR , Directions for Improvement in Grace and Practical Godliness , &c. TO make way for , and to press to the diligent observing the following Directions , let these things be premised . 1. That the Power of Religion is much fallen , at least is at a stand , amongst multitudes of Professors England . Sure this needs no proo● when we have so many sad ocul● Demonstrations hereof before us . 2. That for this , the Lord ha●● a controversie with us at this day Rev. 2. 4. Whatever controversie t●● Lord hath with the Belials among●● us , whose horrible wickedness ha●● even ripened them for vengean●● his special quarrel seems to be wi●● his own people . We may guess against whom the special anger is , b●● observing at whose faces chiefly h●● arrows are levelled . Against who● do our enemies ( the rod of his a●ger ) make a wide mouth , and dra● forth the tongue , and lift up the●● fiercest hands ? 3. No Prayers will avail , no● have the least help in them , but th● Prayers of such , with whom th● Lords controversie is taken up an● composed ; those with whom h●● hath a particular quarrel , are lik● to be unhappy Mediators for others We chuse the favourites of Princes to be our Intercessors with them . 4. There can be no taking up Gods controversie , unless the matter of it be removed by repentance and reformation , Rev. 2. 5. Isa . 1. 15 , 16 , 18. When ye make many prayers , I will not hear , your hands are full of blood ; wash ye , make you clean , &c. Come now , and let us reason together . Josh . 7. 10. Get thee up ; wherefore liest thou thus upon thy face ? Israel hath sinned — they have taken the accursed thing ; and v. 12. I will not be with you any more , except the accursed thing be destroyed from amongst you . Is there no accursed thing amongst , even the professors of Religion ? Behold ! the wedg of gold , and the Babylonish garment , their pride and their covetousness , hid in their hearts for a tent . Go search out these , and every other accursed thing within you , let them be destroyed if ye would have the Lord to be at peace . 5. If there may be such a spirit of Prayer stir'd up amongst us , as may have its fruit unto Holiness , and real reformation of the evils of our ways ; this would comfort us , and give us great hopes in the hardest cases . 6. Therefore , in all our crying to God for his help , in case of publick fears , dangers or distresses , our eye should be firstly upon , and we should wrestle with the Lord for the pardoning , purging , and sanctification of our own hearts and lives ; wherein if we prevail not , we shall be as a rotten tooth , or a bone out of joynt , for any help there is in us , or in any thing we do ; unless we can pray up a spirit of Holiness in our selves , a spirit of Love , and of Power , and of a sound mind , we are not like to do any thing to purpose , in praying down Mercy for the people ; the Devil will give us leave to visit the Throne of Grace , so we will but carry our hard and uncircumcised hearts with us ; if we cannot get to be of the Lords holy Ones , though we make many Prayers , he will not hear ; here the interest and the hopes of the people of God lye , in the shedding abroad of the sanctifying and quickning spirit upon them ; for this therefore should we firstly pray . 7. 'T is not praying alone that will do : to the bringing on our Reformation , there must be also a constant and sedulous use of all Gods other means , in our whole course of life . 8. Some of these means are presented in the following Directions . 1. General Directions . Direct . 1. Take up a deep and serious design of making an advance in serious Religion . Sit not down by , take not up with what you have already attained , but resolve for reaching forward , and following after , towards that which you have not attained ; content not your selves to drive gently on , as your flesh will bear , but stir up your selves to follow hard after the Lord ; and let this be the deliberate decree and intent of you hearts . Say to thine heart , How is it with me ? Doth my soul prosper ? Are my ways such as please the Lord ? What is mine expectation and mine hope ? What is the aim and business of my life ? Is it that Christ may be magnified by me , and that I may be made partaker of his Holiness , and shew forth his Vertues in my generation ? Can I say with the Apostle , To me to live is Christ ? Ah wretch that I am ! how deeply hath this self and this world gone shares with my Lord ! O! how little of my time , my parts , my strength , yea and of my very heart also have been inclosed and consecrated as Holiness to the Lord ! how much of me hath been left out in common for the world ? Well , but what meanest thou for the future ? wilt thou henceforth change the purpose and intent of thine heat ? Come man , wilt take up a design for , and henceforth determine , and set thine heart upon a more watchful , fruitful and heavenly life ? If thou wilt not be brought to decree , and resolve upon a better life , much less wilt thou be perswaded actually to it . What 's begun well , is half done ; and an holy design deeply laid , is a good beginning . Direct 2. Let Gods Calls to extraordinary prayer , and a sense of the necessity of your recovery and reformation , to your prevailing in prayer , quicken you on in the vigorous pursuance of your holy design . Now is a time , wherein you have your hearts at the advantage , having such weighty arguments before you , and the opportunity 〈◊〉 doing two such great things more , as the saving of your selves , and also of the people , both from iniquity and calamity . Direct . 3. Do all you do , in pursuance hereof , in the Name of the Lord Jesus . Be not discouraged at any prospect of difficulty , trust in him for his help . Encourage your hearts with the words of the Apostle , Phil. 4. 13. I shall be able to do all things through Christ that strengthens me . Direct . 4. Keep your eye and your heart much upon God and the other world ; Be able to say with the Apostle , Phil. 3. 20. Our Conversation is in heaven ; that is , there the business of our life lies ; and that not only above spiritual and heavenly things , but with God himself . Live at the fountain and spring-head ; thence all your light , and 〈◊〉 and holiness , and strength must flow down . Be much in looking upwards ; and beholding in a glass the glory of the Lord , you will be changed from glory to glory , into the same Image , 2 Cor. 3. 18. Look much and often upon the things that are not seen , if ye would be delivered from the power and malign influence of the things that are seen ; let your eye be upon the Sun , and you will see a dimness and darkness upon the earth ; get you cloathed with the Sun , and you will get the Moon under you feet . Direct . 5. See that there be no allowed sin in your heart or practice , Psal . 66. 18. If I regard iniquity in mine heart , God will not hear my prayer , nor help me . An allowed sin is as the d●●● flesh in the wound ; whatever methods or medicines be taken , there will be no healing till the dead flesh be eaten off ; you may profess , and pray , and hear all your life long , and yet will never prosper whilest you are privy to any one indulged sin . Direct . 6. Be constant and instant in dayly , secret and family Prayer . Let not extraordinary Prayer excuse your ordinary ; and let not your neglect of ordinary Prayer unfit you for extraordinary : Let not your way to your Closet be untrod . He that holds his acquaintance in Heaven by being often with God , will be the most like to prevail with God in the most pressing and difficult cases ; those that are much in Prayer , those are the men that use to be mighty in Prayer . Direct . 7. In all your praying , both ordinrry and extraordinary , let your eye be ( I say not chiefly , but ) firstly upon the case of your own Souls : What improvement you obtain here will be of this double advantage ; 1. There will be the more hope of your ●●ing heard for the publick . 2. If ●●e Lord be not prevail'd with for ●●blick mercies and deliverances , ●●t you will be the better prepar'd ●●r sufferings . If God should shew ●ercy as to the publick , should scat●●r our clouds , and blow over our ●●orms , should cause our light to ●reak forth as the morning , and our ●●ghteousness also as the noon-day ; 〈◊〉 what would all this be to thee , ●●ho art unrighteous ? What would ● be to thee , if in all the Land of ●●oshen there should be light , and ●●ou in the midst thereof shouldest 〈◊〉 covered over with the darkness 〈◊〉 Egypt ? if there should be dew 〈◊〉 all the grass of the field , and thy ●●ece only should be dry ? if thou ●●ouldest live to see thy people a fa●●d people and an holy and fruitful ●●ation , and thou should'st stand as a ●ithered and dry Tree amongst all ●●e flourishing Cedars ? Get up ●●ine own heart into good proof , 〈◊〉 whatever spiritual plenty thou maist see in Israel , yet thou wilt 〈◊〉 eat thereof . Talk no more of thi●● hopes of seeing good days , how ●●tle would that be to thee , unl●●● thou get thee a better heart ? Direct . 8. Let your Prayers followed with a constant care of y●●● wayes . Let not your pray●●● serve you instead of repenting a●● reforming , but let it quicken you 〈◊〉 your whole duty ; let your entri●● into your Closet be your ascendi●● heavenwards ; and let not your 〈◊〉 turns thence be the falling down 〈◊〉 your Souls from Heaven to Ear●● Let your duties and ways be all o● piece ; live like praying Christia● Let not the spirituality of yo● mornings and evenings , countena●● or encourage you in your all-d●● carnality . Be in the fear of the Lo●● all the day long , Prov. 23. 17. Direct . 9. Whatever incomes 〈◊〉 receeive from God into your own Sou●● ●e free in dispersing to others : I mean in a way of holy discourse and conference . Dispersing and communica●ing is the best way to thriving , Pro. 11. 24. There is that scattereth , and ●et increaseth ; there is that withholdeth , and it tendeth to poverty . 'T is true with respect to spirituals as well as to temporals . There are none that grow more rich towards God , than those , who by bringing forth what they have received , labour to make others rich also . Give the holy fire within you a vent , and it will burn the clearer . Keep not ●our Religion to your selves ; let your full cup run over , let your lips drop as the honey-comb , let your mouth be a well of life , and your ●ips feed many , Prov. 10. 11. Build up one another in the most Holy Faith ; provoke one another to love and to good works , let your Fami●ies , your Wives and Children , your Neighbours and Acquaintance , have ●ight from your Candle , and be warmed by your Fire . Doubtle●● it s one special part of Gods quarr●● with Christians , That they are , ●● very many of them , of such carn●● and unsavoury converses . Is it [ thy case ? hast thou this to charge upo● thy self ? O! amend , amend , an● see that thou continue not such ● barren Soul ; as low as 't is with th● in grace , think not to rise high , unless thou wilt make better use 〈◊〉 what thou hast . 2. Particular Directions . Direct . 1. Consider what it is wher to you have already attained , and b● thankful ; and thence be encourage● to press on and hope for more . Ha● thou obtained Grace from the Lord and hath he caused his Grace to abound towards thee and in thee 〈◊〉 and hast thou a witness within the● that thou hast not received th● Grace of God in vain ? But do●● thou study to walk worthy of tha● Grace wherein thou standest ? O rejoyce in the Lord , and let all within thee bless his Holy Name ; and take what thou hast thus received as an earnest of more . Set thy foot upon the neck of every mortified lust , take the more heart to thee to go on in the fight , and rejoyce in hope of a total and final victory . The Soldier , when one Wing of his Enemies Army is routed , or they do but give ground , and begin to fall , this raises his courage , and he falls more smartly on . Go thou and do likewise ; and let thy beginning , much more thy growth in Grace , and thy experiences hereof , be the ●oiling of thy wheels , for thy more ●igorous following on after yet a greater increase . Direct . 2. Consider what your special corruptions , infirmities , wants , neglects , temptations , or your most ordinary falls are . 1. What your special corruptions are , how far forth you have conquered them , and where you stick . In some professors , Pride , in others Covetousness , in others Sensuality , in others Slothfulness , in others Peevishness or Frowardness , or the like , may have gotten such head in them , that these weeds overtop , and even choke up all their flowers , 2. What your special wants or weaknesses are in point of Grace ; what graces they are , whether Faith , or Love , or Peacefulness , or Meekness , or Humility , or Patience , &c. wherein you are most deficient or weak . 3. What Du●ies they are , as either Prayer , Meditation , Communing with your own hearts , &c. which you are most apt to neglect , or find most difficult to go comfortably through . 4. What Temptations they are , by which you are most commonly assaulted or foiled . 5. What your most ordinary Falls are in point of practice . And here let Professors of Religion be warned to consider , if they be not overtaken ( besides many others ) by some of these three evils . 1. An over-eager and greedy following after the World : The zeal of some mens spirits after riches , hath eaten up all their zeal of God. O! into what poverty hath thy Soul fallen , whilst thou hast been so busie in the world , and hast felt the prosperities thereof come crouding in upon thee ! Some rich Professors may remember the days of old , and be troubled . This thought , When I was but a little one in this world , then was it better with me than now ; this thought may be an Arrow in their hearts , and kill the joy , and let out the juice and sweetness of their greatest abundance . I remember the kindness of my youth , and the love of mine espousals ; but O where am I now ! my very rising hath given me the fall . 2. A liberty for carnal jollity , a jovial and vainly merry life ; such there are , who have left off to walk mournfully before the Lord of Hosts , and have given themselves to live merrily with the world ; who have given over to weep with them that weep , and are fallen in to laugh with them that laugh ; to jest and sport and be vain with the vain ones , yea and it may be to drink and to sit by it with those that drink . It 's now grown too creditable to frequent drinking Houses : Tradesmen that are Professors , especially in Cities or great Towns , how ordinarily do they , upon pretence of dispatch of business , sit many hours over a dish of Coffee , or a cup of Ale , or a glass of Sack ; and carry it so , that they can hardly be distinguished from the good Fellows of the world , but perhaps by this only , That they are not down right drunken into Beasts . If there be a liberty of such Houses , and meetings in them ●●metimes necessary ( as perhaps it ●●y ) yet let not this liberty be ●●d as an occasion to the flesh . 〈◊〉 Gaudiness or over-costliness in ●pparel , wherein some of them ●itter and shine amongst the great●● Gallants of the earth . Some ●●ongst professors do not only shun ●●t disdain and despise the old self●●yal that was wont to be among ●ristians in these and the like par●●ulars . as if they were set at liberby the Gospel from the Laws of ●●rist , as well as from the Law of ●●ses . To these three let me add 〈◊〉 evil more : 4. A neglect of 〈◊〉 Families ; of the Instructing , ●●chising , and due disciplining 〈◊〉 ; the consequents of which ●●lect are very sadly to be seen in ●ignorance , errors , rudeness and ●rderliness abounding amongst ●●y of them : there are not a few 〈◊〉 take some care of themselves , 〈◊〉 leave the bridle on the necks of ●●irs , and reap many heart-breaking crops in them , as the fruits 〈◊〉 their own negligence . O let ho●● Joshua's resolution be yours : 〈◊〉 for me and mine house , we will ser● the Lord , Josh . 24. 15. Now diligently search and consi●der thy self in all these things ; a●● when thou hast faithfully studi●● thy self and thy ways , and h●● found what it is that thou art m●● peccant or wanting in , and m●● prejudiced and hindred by ; th●● conclude , here my great difficu●● lyes , and therefore here my gr●●● work lies , if ever I would prospe●● to get this or that corruption to 〈◊〉 mortified , this or that gr●● strengthened , such and such tem●●●tations to be shunned or provid● against , and such and such faults be amended ; now I have fou●● what hinders me ; and that wh●● doth hinder will hinder , till it 〈◊〉 taken out of the way . Direct . 3. Bend the main force of 〈◊〉 your Religion upon those very 〈◊〉 wherein you are most failing or ●●lty . The Devil will allow us to 〈◊〉 busie in other matters of Religi●● , so he can but keep us off from ●●ose things where our great stresses 〈◊〉 : And the deceitful heart will 〈◊〉 up with that which is most easie 〈◊〉 pleasant , that there by it may 〈◊〉 better shift it self of that which 〈◊〉 more hard , and would go to the ●●ck with it . We never purge or 〈◊〉 to purpose , till we hit upon 〈◊〉 right humour , and strike the 〈◊〉 vein . This is to act rationally and in ●●gment ; to bend our great ●●gth there , where our great ●●culty or weakness lies . When 〈◊〉 have by searching found out 〈◊〉 you mostly stick at , let it be 〈◊〉 first grand errand in every ●●ver , whether ordinary or ex●●●ordinary , to beg special help in 〈◊〉 particular case : your weakness in any particular grace or duty , th● power of any particular lust , co●ruption or temptation , your m●● ordinary and common falls in poi● of conversation ; let these have 〈◊〉 special place in every prayer yo●● make : And also let them be mo●● heedfully watched and laboured 〈◊〉 against in your lives . Turn in 〈◊〉 strength of prayer and watchfuln●● upon the strength of sin ; let yo●● main batteries be against the stron●● holds ; and where your walls 〈◊〉 weakned , there set the strong●● guard and watch . Direct . 4. Measure your prof●●ency in Religion , by the power 〈◊〉 get in those particulars , wherein 〈◊〉 have been most deficient or faul● Judge not your selves by th● things which are most easie in Re●●gion , but by your coming off 〈◊〉 your most difficult case . Some professors may at ti●●eem to be full of good affectio●● ●●rangely elevated and enlarged in ●●eir prayers , yea , and to live in so ●●eat peace , as to take themselves 〈◊〉 have attained to the riches of full ●●ssurance , and yet for all this may 〈◊〉 but very poor Christians all the ●●hile . Let them be asked , How ●●it with your Soul ? O! I bless the ●ord I find it very comfortable : I ●●ve sweet communion with God in ●rayer , and I live in the sweet and ●●freshing light of his countenance ; 〈◊〉 washeth my steps with Butter , ●●d his Sun shineth upon my paths ▪ 〈◊〉 thank the Lord I go comfortably 〈◊〉 . But stay man , How is it with ●hine old corruptions ? Thou wer 't ●●ce intollerably proud , or fro●●ard , or earthly , or a jolly and ●●ainly merry soul ; what ground ●●ast thou gotten of those very cor●uptions under which thou most ●●groanedst ? How is it with thee with ●espect to temptation ? Dost thou ●ear and fly from temptation , and ●o what thou canst to keep thy self out of harms way ? and when th● fallest into temptation , when th●● art actually tempted to Pride 〈◊〉 Covetousness , when thou art pr●voked to passion or impatience , ho●● goes it with thee then ? how stan●est thou in the day of temptation●● How is it with thee in regard 〈◊〉 thy wonted evils in thy conver●●tion ? Hast thou sounded a retrea●● from thy eager chase after the grea●● things of the world ? Thou ha●● been a zealot for increasing thin●● eart●ly Substance , art thou now become more moderate ? Thou wert● once a slothful , lazy soul in the matters of God , art thou now more diligent and industrious ? art thou 〈◊〉 servent in spirit serving the Lord 〈◊〉 Thou once livedst a jolly , frothy and merry life , dost thou now carry it with more seriousness ? Hast thou left thy lying and deceitful dealing ? Thou hast been a self-seeker and a flesh pleaser , but canst say , through the Grace of God , I have now betaken my self to a self-denying life ; ●●d doest thou deny thy self in those ●●ry things wherein thou wert us'd ●●st to seek thy self ? Put thy self ●●on a close and severe trial here , ●●d know that if the strong hold 〈◊〉 not battered and broken , if thine 〈◊〉 lusts do still hold their power in ●●ee , if the old sore be still issuing 〈◊〉 , the old stream be still running 〈◊〉 course ; if thou canst not say , I ●●ave kept me from [ mine ] iniquity , 〈◊〉 at least am fighting more resol●●edly against it ; if thou still stickest where thou wert wont to stick ; ( whatsoever flush thou seemest to have of good affections , whatsoever confidence thou hast of thy good condition ) 't is a sure sign it is not so well with thee . Look to what degree of success thou hast attained in those things wherein thy great difficulty lay ; to such a degree of soul-prosperity thou hast attained , and no more . Direct 5. Measure your hopes of the answer of your Prayers for the publick , by your experience of their speeding in your own particular cases . If thy sin can stand before all thy prayers , thine enemies , and fears , and dangers are not like to fall ever the sooner for such praying ; what God may do upon the prayers of others , thou knowest not ; but nothing is like to go the better for thee . If thou hast run with the foot-men ( within thee ) and these have been too hard for thee , how wilt thou contend with them that ride upon horses ? If thon canst not stop the muddy streams of thine own cistern , how wilt thou stand before the swelling of Jordan ? If thy prayers prevail so little to the setting thine own heart , or thine own house in order , how canst think they will do any thing against the hosts of the uncircumcised ? God heareth not sinners ; not only such sinners as are in a state of sin , and totally alienated from the life of God , but even such also , who though for the main , they have been once washed in the blood of Christ , are again fallen into , and wallowing in the mud and mire of any one allowed sin ; they are all like to be but miserable comforters in the day of distress . Remember that Scripture mentioned before , Psal . 66. 18. If I regard iniquity iu my heart , God will not hear my prayer . But on the other side , if thou dost obtain , if thou dost prevail in thine own personal case , this hath good hope in it . 'T is an argument that thy prayers are accepted with God ; and if the Lord accept thee when thou prayest for thy self , or for thine house , thence the greater hope will spring that he will accept thee when thou prayest for his own house and people . And if he doth accept thee for them , he will either deliver them out of their distress , and thou shalt have the honour to be one of those for whose sake deliverance comes ; or if he should not grant thy request as to the publick , yet he will not fail to give thee thine own soul for a prey , though he do not give thee the lives of them that sail with thee in the Ship. And now you see the best way that is open to you , to help at a pinch , to save the poor distressed Churches of God in this time of their need , such praying as may have its fruit unto holiness in your selves ; by this you may do much to promote the holiness and happiness of the people ; if any thing , this will do it . Wherefore gird up your loyns , and set in in good earnest upon this seasonable and mighty duty . Go into your closets , lift up your hearts , draw forth your souls , pour out your tears , weep in your prayer , weep over you own and the peoples sins and fears , and bow your selves with your might before the Lord ; this once try what you can do , try the strength of prayer . Pray all to rights within you and at home , and then seek and cry , and wrestle , and trust , and wait for the Salvation of God to be revealed in due time upon his people . Let us at length hear the conclusion of the whole matter , what shall be the fruit of all this : what will you now do ? If I should only ask , Who among you will join in and pray , pray for the peace of Jerusalem , the Church of the living God ? every one would readily answer , I will be for one , I for another , God forbid I should hold my peace , I will pray for the peace of Jerusalem , Let them prosper that love thee : Peace be within thy walls , and prosperity within thy palaces . For my brethren and companions sake I will pray , Peace be within thee , because of the House of the Lord our God , I will seek thy good . If it be asked further , and who will pray for the destruction of Babylon ? O , every one of us that have an heart for the peace of Jerusalem . Down with it , down with it even to the ground , Remember , O Lord , the Children of Edom , in the day of Jerusalem , who said , Raze it , raze it even to the very foundation . O Daughter of Babylon that art to be destroyed , happy let him be that rewardeth thee as thou hast served us . But would you that your prayers should be heard ? Then arise out of your places , and fall every man upon a personal Reformation . Down with your sin , and out with the world ; list up Christ in your own hearts , is you would have Antichrist ●all in the earth ; let Christ have a name within you above every name , and let every one that nameth the name of Christ depart from iniquity , from his own iniquity ; feek not for corn , and for wine , or for freedom to sit down every man under his own Vine , and under his own fig-tree , where none shall make them afraid ; but seek the Lord , that the Lord God may dwell among you , may delight in you and be exalted by you , that you may indeed become the people of his Holiness , and the people of his Prayer ; seek to be made partakers of his holiness , and follow after holiness , and so follow after that ye may obtain . Let there be such a heart in you , and such an holy design heartily taken up , and zealously pursued by you , and the Lord will certainly accept you ▪ and answer your prayers ; and your profane enemies will then learn to take heed how they again mock or boast themselves against the prayers of the Saints . It was reported of a great Church-man , that when several Ministers were turn'd out of their places for non-conformity , he said in disdain , Wee 'l turn them out , and let them see if they can pray them in again . Once lift up [ holy ] hands to the Lord , and God will give such Answer , that they will take heed of boasting again against prayer . And if yet they should take unto them the hardiness , to say where is your God ? Doubt not but in a little time you shall have this song put into your mouths , Lo this is our God , we have waited for him , and he will save us , this is the Lord ; we have waited for him , we will be glad and rejoyce in his salvation . But if it must suffice you to pray and you will still go on to traverse your old ways , suffering your sins and the world to hold the head of you , let not such men think they shall receive any thing of the Lord. Wherefore once again be exhorted to come to a point in this matter , and determine what ye will do ; If yet will not heartily come in , in this necessary design of advancing in holiness , you may even stand aside , and sit out from that of Prayer , for any good we can expect from you : But if you are resolved on the former , and that with all imaginable seriousness , you will the more prosper in the latter ; let both go together in one , and thenceforth look for good speed in either . Well , shall this Decree immediately go forth ? Say the word once , but let it be with an unalterable resolution ; at least , be advised to this ( which I pray forget not ) from the day of your next solemn appearing before God in this duty of Prayer for the publick , let your Decree be dated ; and if need be , let the very day be written down , and so go , and let it be heedfully prosecuted ; and upon each return of this solemn service , let it be actually and expresly renewed . O Lord God of Abraham , Isaac and Israel , keep this for ever in the imagination of the thoughts of the heart of thy people , and prepare their heart unto thee . FINIS . Books Printed and Sold by Tho. Cockerill , at the Three-Legs over against rhe Stocks-Market . THE Morning-Exercise at Cripplegate of several Cases of ●onscience , practically resolved by ●●dry Ministers , in Quarto . A Supplement to the Morning-●xercise at Cripplegate , or several ●ore Cases of Conscience practical●●● resolved by sundry Ministers , 〈◊〉 4to . Speculum Theologie in Christo : 〈◊〉 a View of some Divine Truths , ●hich are either practically ex●●plified in Jesus Christ , set forth 〈◊〉 the Gospel , or may be reasonably deduced from thence ; 〈◊〉 Edward Polhil of Burwash in Susse●● Esq ; 4to . Precious Faith considered , in nature , working and growth ; 〈◊〉 Edward Polhil , Esq &c. 4to . Christus in Corde : Or the Mys●cal Union between Christ and Bel●●vers considered , in its Resemblance● Bonds , Seals , Privildges and Marks by Edward Polhil , Esq 8vo . The Faithfulness of God co●●dered and cleared , in the gr●● events of its works : or , a seco●● part of fulfilling the Scripture ; 〈◊〉 the same Author , in 8vo . De Causa Dei : Or , a Vindi●●tion of the Common Doctrine 〈◊〉 the Protestant Divines , concer●●ing Predetermination ( i. e. 〈◊〉 Interest of God as the first Cau●● in all Actions , as such , of all ●●tional Creatures ) from the In●●dious consequences with which 〈◊〉 burthen'd by Mr. John Ho●● in a late Letter of Postcr●● Gods Prescience , in 8vo . A Dialogue between a Romish ●riest , and an English Protestant , ●herein the Principal Points and ●rguments of both Religions are ●ruly Proposed , and fully Examined , 〈◊〉 Matthew Pool , Author of Synopsis ●riticorum , in 12s . The Spiritual Remembrancer 〈◊〉 a brief Discourse of those who ●●tend upon Preaching the Gospel , 〈◊〉 Samuel Wells , in 8vo . God , a Christians Choice , com●●ated by particular Covenanting ●●th God , wherein the Lawful●●ss and Expediency is clared ; 〈◊〉 Samuel Winney , in 12s . The Court of the Gentiles , in 〈◊〉 parts ; by Theophilus Gale , 4to . Poese ●s Grecae Medulla ; in qua ●●tinenter Insigniores Poetarum ●●aecorum gnome , versus Proverbi●●s , & Epigrammata quaedam se●●a , & in memoriae subsidium Al●●beticae disposita ; cum reisione latina in usum Scholarum ; per Johannem Langston , 8vo . Poems in two parts ; first an Interlocutory Discourse concerning the Creation , Fall and Recovery of Man. Secondly , A Dialogue between Faith and a Doubting Soul ; by Samuel Slater , in 8vo . Mr. West's Legacy , being a Discourse of the Perfect Man , in 12s . ☜ Geography Rectified : or , a Description of the World , in all its Kingdoms , Provinces , Cities Towns , Seas , Rivers , Bays , Capes , Ports ; Their Ancient and Present Names , Inhabitants , Scituations , Histories , Customs , Governments , &c. As also their Commodities , Coins , Weights and Measures , compared with those of London : Illustrated with above Sixty new Maps . The whole work performed according to the more accurate discoveries of modern Authors in 4to . A Renuncitation of several Popish Doctrines , because Contrary to the Doctrine of faith of the Church of England , by R. R. B. D. in 8vo . 
A86479	----	A letter from Sr Matthew Hale, Kt. sometime Lord Chief Justice of England: to one of his sons, after his recovery from the small-pox Hale, Matthew, Sir, 1609-1676. 1684 Approx. 47 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A86479 Wing H247A ESTC R228016 99897231 99897231 136237 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A86479) Transcribed from: (Early English Books Online ; image set 136237) Images scanned from microfilm: (Early English books, 1641-1700 ; 2486:5) A letter from Sr Matthew Hale, Kt. sometime Lord Chief Justice of England: to one of his sons, after his recovery from the small-pox Hale, Matthew, Sir, 1609-1676. [2], 37, [1] p. printed by J. Playford, for W. Shrowsbery, at the sign of the Bible in Duke-lane, London : 1684. Running title: A letter from Sir M. Hale, to one of his sons. Reproduction of original in the Columbia University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Early works to 1800. 2008-01 TCP Assigned for keying and markup 2008-04 SPi Global Keyed and coded from ProQuest page images 2008-05 John Pas Sampled and proofread 2008-05 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A LETTER FROM S r MATTHEW HALE , K t Sometime Lord Chief Justice of ENGLAND● To One of his SONS , After his Recovery from the SMALL-POX . LONDON , Printed by J. Playford , for W. Shrowsbery , at the Sign of the Bible in Duke-lane : 1684. A LETTER FROM Sir MATTHEW HALE , To One of his SONS . Son — ALthough by reason of the Contagiousness of your Disease , and the many dependents I have upon me , I thought it not convenient to come unto you during your sickness ; yet I have not been wanting in my earnest Prayers to Almighty God for you , nor in using the best means I could for your recovery . It hath pleased God to hear my Prayers for you , and above means and hopes now to restore you to a Competent degree of health , for which I return unto him my humble and hearty thanks , and now you are almost ready to come abroad again , therefore I have thought fit to write this little Book to you , for these reasons . 1. Because it is not yet seasonable for you to come to me , in respect of these same reasons above mentioned , which hitherto have restrained my coming to you . 2. Because at your coming abroad , you will be subject to Temptations , by young and inconsiderate Company , which instead of serious Thankfulness to God for his mercy to you , might perchance persuade you to a vain , and light jollity : And I thought fit to send you these Lines to prevent such inconsiderate impressions , and to meet you just at your coming abroad , to season you with more wise and serious principles . 3. Because you are even now come out of a great and sore Visitation , and therefore , in all probability , in the fittest temper to receive the impressions of a serious Epistle from your Father . And I have chosen to put it into this little Volume , because it is somewhat too long for a Letter ; and may be better preserved for your future use and memory . God Almighty hath brought you to the very Gates of Death , and shewed you the Terrour , and Danger of it ; and after that he had shewn you this Spectacle of your own Mortality , he hath marvellously rescued and delivered you from that danger , and given you life , even from the dead , so that you are as a man new Born into the World , or returned to Life again , which now you seem as it were to begin : You have passed through those two great Dispensations of the Divine Providence , those two great Experiments , that God is pleased sometimes to use towards the Children of men , namely , Correction and Deliverance , his Rod and his Staff : And therefore in all reasonable conjecture , this is the most seasonable time to give you a Lecture upon both , and those admonitions which may be , render the one , and the other profitable unto you : And this I shall endeavour to do in these following Lines . First , you shall not need to fear that I intend to upbraid you with the errors of your Youth , or to expostulate with you touching them : For I do assure you , I do from my heart forgive you all your follies , and miscarriages : And I do assure my self , that you have repented of them , and resolved against them for the time to come , and that thereupon God-almighty hath also fully forgiven what is past : And this is a great assurance thereof to me , in that he hath so wonderfully restored you , and given you as it were a new Life , wherein you may obey and serve him better than ever you yet did : And therefore if in this Letter , there be any touches concerning former vanities , assure your self , they are not angry repetitions , but only necessary Cautions for your future ordering of your Life . The business of these papers , is principally , to commend unto you , two general Remembrances , and certain Results and Collections , that arise from them , they are all seasonable for your present Condition , and will be of singular use and benefit to you , in the whole ensuing Course of your Life . First , I would have you as long as you live , remember your late Sickness in all its Circumstances , and these plain and profitable inferences , and advices , that arise from it . Secondly , I would have you remember as long as you live , your great deliverance , and the several Circumstances of it , and those necessary duties that are incumbent upon you , in relation thereunto . It is evident to daily experience , that while Afflictions are upon us , and while deliverances are fresh , they commonly have some good effect upon us : But as the Iron is no sooner out of the fire , but it quickly returns to its old coldness , and hardness ; so when the Affliction or Deliverance is past , we usually forget them , count them common things , attribute them to Meanes and second Causes : And so the good that Mankind should gather from them vanish , and men grow quickly to be but what they were before they came ; their sick-bed promises are forgot , when the sickness is over . And therefore I shall give you an account of your sickness , and of your recovery : And let them never be forgotten by you , as often as those Spots and Marks in your Face are reflected to your view from the Glass , as often as this paper comes in your fight , nay as often as you open your Eyes from sleep , which were once closed , and likely never to open again ; so often and more often remember your sickness , and your recovery , and the admonitions that this paper lends you from the Consideration of both . First , therefore touching your late sickness , I would have you remember these particulars : 1. The Disease it self , in its own nature , is now become ordinarily very Mortal , especially to those of your Age : Look upon even the last years General Bill of Mortality , you will find near Two Thousand dead of that Disease the last Year , and had not God been very merciful to you , you might have been one of that number , with as great likelyhood as any of them that Dyed of that Disease : 2. It was a Contagious Disease , that secluded the access of your nearest Relations : 3 . Your sickness surprised you upon a suddain , when you seemed to be in your full strength : 4. Your sickness rendred you Noysom to your self , and all that were about you , and a spectacle full of deformity , by the excess of your Disease beyond most that are sick thereof : 5. It was a fierce and violent sickness , it did not only take away the common supplies of nature , as digestion , sleep , strength , but it took away your memory , your understanding , and the very sence of your own Condition , or of what might be conducible to your good : All that you could do was only to make your Condition more desperate , in Case they that were about you , had not prevented it , and taken more Care for you ; than you did or could for your self : 6. Your sickness was desperate , in so much , that your Symptoms , and the violence of your distemper , were without Example ; and you were in the very next degree to absolute Rottenness , Putrefaction , and Death it self . Look upon the foregoing Description , and remember that such was your Condition , you were as sad a Picture of Mortality , and Corruption , as any thing but Death it self could make : Remember it : And Remember also , these ensuing Instructions , that may make that Remembrance profitable and useful to you . First , Remember that Affliction cometh not forth of the dust , nor doth trouble spring out of the ground , Job 5.6 . But this terrible visitation , was sent to you from the wise overruling Providence of God : It is he that bringeth down to the Grave , and bringeth up again . It is true , that this Disease may seem common , but you may and must know , that there was more than the common hand of God in sending it upon you , in such a manner , and such a measure , and at such a season , when you were grown up to a Competent Age , and degree of understanding , to make a due use of it , that you might see his justice in Afflicting you , and his goodness in delivering you from such a danger . Secondly , Remember that Almighty God is of most infinite Wisdom , Justice and Mercy , he hath excellent ends in all his dispensations of his providences : He never sends an Affliction , but it brings a message with it , his Rod has a voice ; a voice Commanding us , to search and try our ways , and to examin our selves whether there hath not been some great sin against him , or neglect of duty to him ; a voice Commanding us to repent of what is a miss , to humble our selves under his mighty hand , to turn to him that striketh us , to seek to him by Prayer for deliverance , to depend upon him by Faith , in his mercy and power ; to amend what is a miss , to be more watchful , circumspect , and obedient to him , in the future course of our lives , to fear to offend him : And if a man hear this voice , God hath his end of mercy and goodness , and man hath the fruit , benefit , and advantage of his Affliction , and commonly a Comfortable issue of it : Read often and attentively the 33th . Chapter of Job , from the beginning to the end . Thirdly , Remember how uncertain , and frail a Creature man is , even in his seeming strongest Age , and Constitution of health ; even then a pestilential Air , some evil humour in his blood , some obstruction it may be of a little vein or artery , a little meat ill-digested , and a thousand small occurrences may upon a suddain , without any Considerable warning , plunge a man into a desperate and mortal sickness , and bring a man to the grave . Remember this terrible sickness seized upon you suddenly , pulled down your strength quickly , and brought you to the very brink of the Grave : And though God hath recovered you , you know not how soon you may be brought into the like Condition . Fourthly , Remember therefore , that you make and keep your peace with God , and walk in his fear in the days of health ; especially after so great a deliverance , and that for very many reasons : 1. You know not whether you may not be overtaken with sudden Death , and then it will be impossible for you to begin that work : 2. If you have sickness to give you warning of the approach of Death , yet you know not whether that sickness may not suddenly take away your senses , memory , or understanding , whereby you may be disabled to make your peace with God , or to exercise any serious thoughts concerning it : 3. But if that sickness give you fair warning , and take not away your understanding , yet your own experience cannot chuse but let you know , that pain , and weakness , and distraction of mind , and impatience , and unquietness , are the common attendants of a sick bed , and render that season at least very difficult , then to begin that greatest and solemness , and most important business of a mans Life . 4. But if your sickness be not so sharp , but that it leaves you patience , and attention of mind for that great business , how do you know whether your heart shall be inclined to it ? Repentance and Conversion to God is his gift , though it must be our endeavour : And though the merciful God , never refuseth a repenting , returning offender ; yet how can a man that all the time of his health hath neglected Almighty God , refused his invitations , and served his lusts and his sin , expect reasonably , that God in the time of sickness , when the man can serve his sins no longer , will give him the grace of repentance ? What ever you do therefore , be sure you make your peace with God , and keep it in the days of your health , especially after so great a deliverance from so desperate a sickness . Fifthly , Remember that your Condition is never so low , but that God hath power to deliver you , and therefore trust in him : But remember withall , that your Condition is never so safe and secure , but you are within the reach of his power to bring you down : You are now by the mercy of God recovered from a terrible sickness , think not with your self that your turn is now served , and that you shall have no more need of him , and therefore that you may live as you lift , and never regard your duty to him ; deceive not your self herein , remember that this sickness , within two or three days brought you upon your knees , even from a seeming state of health : The Case is the same still , nay much worse , if this Affliction make you not better ; Almighty God called you to love , and serve , and obey him , by the still voice of his word , by the perswasion of your Friends , by the advises and reproofs of your Father ; and when these were not so effectual , ( as I know you now wish they had been , ) He sent a messenger that spake lowder , that would be heard , even this terrible sickness ; and most certainly , if you have heard the voice of this Rod , ( as I am hopeful you have ) and thereupon entirely turn to your duty to God in all sincerity and obedience , it is the happiest providence that ever befell you , and you will upon sound Conviction , conclude with the Prophet , It was good for me that I was Afflicted : But on the other side , if notwithstanding this voice of the Rod , you shall after your recovery turn again to folly , and vanity , and excess , and harden your self against this messenger ; know for certain you are within the reach of the Divine Justice and Power : And if you walk contrary to him , he will walk contrary to you , and punish you yet seven times for your sins , Levit. 26.24 . I therefore give you that Counsel , that our Lord gave to him that he had healed , Behold thou art minde whole , go thy way and sin no more , lest a worse thing befall thee . There is no contesting with Almighty God , he is ready and easie to be reconciled to the worst of men , upon humiliation and true repentance , but he is not to be Mastered or Conquered by obstinacy and opposition : Who hath hardened himself against him and prospered ? Job 9.4 . Sixthly , I would have you Remember , that sickness as well as death doth undeceive Mankind , and shews them where their true Wisdom lies : When a young man , especially , is in the full career of his vanity and pleasures , he thinks that Religion , and the fear of God , and walking according to his word , and the serious practice of duties of Religion towards God , prayer unto him , making our peace with him , are pitiful , low , foolish , and inconsiderable matters , and that those that practise them , are a sort of brain-sick , melancholy , unintelligent persons , that want wit or breeding , and understand not Themselves or the World ; that they are mere empty fancies and imaginations , whimsies , puritanism , and I know not what else : But on the other side , they think they are the brave men that live splendidly , deny themselves no Pleasure , can Drink , and Roar , and Whore , and Debauch , and wear the newest Fashions ; it may be , this Gallant or Wise man comes to be taken with a fit of sickness , that tells him he must dye , Death is at the door , his Glass is almost out , and but a few sands left in it : And then the man becomes quite of another judgment , he cries out of his former foolishness , he finds his pleasures and intemperance and excess , are not only perfect follies , but madness , vexation , torment ; and Religion and Prayer to God , and Devotion and Peace with God , they are now in request ; and now nothing but declamations against those Courses , which in his health he valued as the only Wisdom ; and nothing but promises of amendment ; and reformation of Life , and Devotion to God ; so sickness hath undeceived the man , and given him a true and rectified judgment concerning Wisdom , and Folly , quite contrary to what he had before . Therefore I would have you recollect your self , ( and if the violence of your Disease left you at any time the use of your reason ) bethink your self what opinion you then had of intemperance , wasting of time , unlawful lust , or any of those sins that formerly pleased you in your health , whether they did not appear to you in your sickness , very vain , foolish , vexing things , such as you wished never to have been committed ; and on the other side , what opinion you had in your sickness touching Piety towards God , hearing of his word , calling upon his name , redeeming of time , modesty , temperance : Whether those actions of your life past , that favoured of these , were not Comfortable , and Contenting to you in your sickness ; whether your purposes , and promises , and resolutions of your sick-bed , were not full of such thoughts as these : If it please God to recover me , I will never be such a fool as I have been , I will never drink to excess , mispend my time , I will never keep such evil Company as I have done , I will be more devout towards God , more obedient to his word , more observant of good Counsel , and the like : And if you find it to be so , I must desire you to remember that affliction , is the School of Wisdom , it rectifies mens judgments ; and I must again desire you , to keep your judgment right still , and set not the recovery of your health become the loss of your wits ; but in your health retain that Wisdom your sickness taught you , and practice what you then promised : Remember he is the wisest man that provides for his latter end : Deut. 32.29 . Seventhly , Remember by your former sickness , how pitiful an inconsiderable thing the Body of man is ; how soon is the strength or it turned to faintness , and weakness , the beauty of it to ugliness and deformity , the consistency of it to putrefaction and rottenness ; and then remember how foolish a thing it is , to be proud of such a Carcass , to spend all , or the greatest part of our time in triming and adorning it , in studying new Fashions , and new Postures , and new Devices to set it out : In spending our time and provisions in pampering it , in pleasing the Appetite ; and yet this is the chief business of most young men of this Age : Learn therefore Humility and Lowliness , learn to furnish thy Noble and Immortal part , thy Soul , with Religion , Grace , Knowledge , Virtue , Goodness , for that will retain it to eternity : How miserable is that mans Condition , that whiles sickness hath made his Body a deformed , weak , loathsom thing , sin hath made his Soul as ugly , and deformed ; The Grave will heal or cover the deformity of the former , but the Soul will carry its Ulcers and Deformity ( without Repentance ) into the next World : Learn and remember therefore , to have thy greatest Care for thy Noblest part , furnish it with Piety , Grace , Knowledge , the Fear and Love of God , Faith in Christ : And as for thy Body , use it Decently , Soberly and Comely , that it may be a fit Instrument for thy Soul to use in this Life , but be not proud of it , nor make it thy chiefest care and business to adorn , much less defile it . Eighthly , Remember to avoid intemperance and sinful Lusts : It is true sickness and diseases , and finally death , are by the Laws and Constitutions of our nature incident to all Mankind : But intemperance , excess of Eating and Drinking , Drunkenness , Whoreing , Uncleanness and disorder bring more diseases , especially upon young men , and destroy more young , strong , healthy men , than the Plague , or other natural or accidental distempers : They weaken the Brain , Corrupt the Blood , decay and distemper the Spirit , disorder and putrefie the humours , and make the body a very bag full of putrefaction : Some diseases are as it were specifical , and appropriate to these vices , other diseases are commonly occasioned by them , by their inflammation and putrifaction of the Blood and humours : And all Diseases , even those that are Epidemical , Natural or Casual , yet are rendred by those vices far more sharp , lasting , malignant and incurable , by that stock of Corrupted matter , they lodge in the body to feed those Diseases , and that impotency that these vices bring upon Nature to resist them : Therefore if you ever expect to have as well a sound body , as a sound mind , carefully avoid intemperance and debauchery : The most temperate and sober persons are subject to sickness , weakness and Diseases , but the intemperate can never be long without them . And thus I have done with the prospect of your Disease , and at least many of these profitable uses you may gather from the remembrance of it . II. I shall now in the second place , put you in Remembrance of your Deliverance , touching which , you must remember : 1. That it was a great , eminent , and extraordinary Deliverance , you need no other evidence of it , than by looking back upon the greatness and severity of your Disease before-mentioned : 2. It was a deliverance by the immediate power and mercy of that God , that sent you the Visitation . Vna eademque manus vulnus opemque tulit . If you had been delivered by the immediate efficacy of means , yet you are blind if you see not that the efficacy of means depends upon the providence of God , it is he that provides it , and that makes means effectual . But in this deliverance God hath pleased to hedge up ( as it were ) your way from attributing it to means , and hath given you an indication , that it was done by his own immediate power , and that he delivered you above , and beyond means : It is true , you had a very able and careful Physitian , and very great attendance and care was used about you : But when your Physitian and all that were about you , began to despair of your recovery , when means proved ineffectual , when the strength of Nature was exhausted and baffled by your Disease , God Almighty upon a suddain , and beyond expectation , relieved you , and as it were by his own hand brought you back from the very threshold of the Grave : And this he did , that you and all about you , and all your Relations might take notice of it , that it was he that did it . And thus Almighty God hath exercised towards you , two great Experiments , the first of his severity , the second of his mercy : And as your Sickness and Rod had its voice , ( a lowd and sharp voice ) so your recovery and deliverance hath its voice also , a sweet , gentle , and ( I hope ) effectual voice ; and I will as shortly as I can tell you what it is . First , Remember this benefit , remember it was reached out unto you , from the mere power , goodness , and mercy of God : Remember evermore in your Heart and Soul , to be thankful to him for it : Remember as long as you live upon all occasions to acknowledge it ; daily to return upon your knees humble thanks for it , to him that had regard to you , and remembred you in your low Estate , to him that forgave your Iniquities , and healed your Disease , to him that did this for you when all means failed , that did it for you , when you had not the understanding to call upon him for it ; to him that did it for you , that deserved it not , for you that had provoked him , and neglected him too much in the time of your health . This God it was , that thus delivered you ; Read often the 103 Psalm attentively , and apply it to your own Condition , it will do you good . 2. Remember to acknowledge this goodness of God with all humility ; your deliverance was not the purchase of your own power , nor of your own desert , it was an Act of the free and undeserved goodness of God ; what Almighty God said by Moses unto the Israelites , Deut. 9.4.6 . I shall say to you with some variation ; understand therefore that the Lord thy God hath not given thee this deliverance for thy Righteousness : No it is the mere effect of his own goodness , and to give you opportunity to praise him , and serve him , better than ever you did before . 3. Remember that although great deliverances , require your great acknowledgments , yet there is somewhat more required , namely , a real practical glorifying of God , by ordering your Conversation aright , by serving him , pleasing him , obeying him , living to his honour : This Almighty God expects as well as praises , and acknowledgments : As the end of God in afflictions is to make men better , so the end of God in deliverances is to make men better , and if we are not the better men by both dispensations , we do as much as in us lies disappoint Almighty God in his design , and disappoint our selves of the benefit and advantage intended in both , and easily to be gained by both . This therefore is the voice of this deliverance , it calls sweetly , and gently indeed , but earnestly and effectually for amendment of life : And that upon two great and moving arguments : 1. Your recovery and great deliverance calls for this from you , upon the accompt of common ingenuity and good nature , which obligeth a man to be observant and dutiful to his benefactor : God Almighty is the greatest Benefactor , and hath manifested himself such to you , upon a visible and eminent account ; this is engagement enough upon the account of common humanity , to be dutiful and obedient to him : When therefore you are at any time by the Temptation of your own Corruption , or by the sollicitation of evil persons , sollicited to evil Actions : Consider thus with your self , Is this a becoming return to that God , that hath thus wonderfully delivered me ? Is this the requital that I shall make to him for his mercy ? Shall I please a vain Lust , or a vain Companion , and displease the great God of Heaven and Earth , that hath thus delivered me and done me more good , than all the World could ever do me , or than I can ever recompence ? Do ye thus requite the Lord , O ye foolish People , and unwise ? Is not he thy Father that hath bought thee ? Hath he not made thee , and established thee ? Deut. 32.6 . 2. This mercy calls for your obedience to God , in an eminent manner upon the account of common prudence and discretion ; the benefit of your obedience to him will be your own , your own happiness in this Life , and in that to come : There is no greater moral security against future dangers and troubles , than obedience , and reformation of Life upon great deliverances received , nor is there any greater invitation of new troubles and mischiefs , than ingratitude , disobedience , and great sins after great mercies and deliverances : There is a kind of certain and infallible connexion between great sins , after great mercies received , and great Judgments to follow , Ingentia beneficia , ingentia peccata , ingentia supplicia . Again , as I have formerly told you , you do not know how soon you may stand in need of the same mercy , and goodness of God , which you have formerly found : You are never out of the reach of his power , and the necessity of his help ; what ever you do , therefore never disoblige him , by whom you Live , and whose extraordinary mercy you may stand in need of , you know not how soon : There is nothing in the World doth more provoke God , than neglect , forgetfulness , or willful disobedience after signal mercies : These provoke the merciful God to a severity of the highest kind , because the sweetest and most obliging call of mercy and deliverance is neglected : Read the first Chapter of the Proverbs attentively . And the merciful God hath given us a plain Rule and Method , how he may be served , obeyed , and pleased , he hath given us a plain discovery of his will in the Scriptures of both Testaments : Read that often , you have it by you , and you need not go far to find what is your Maker's Will , and what that obedience is , that he requires as the return of this , and all other his mercies : Yet I think it not amiss , to mind you of some particulars , that may be useful for you upon this occasion , and to direct you how particularly to improve it , and so order your future Life in some measure answerable to it . 1. I would have you make it your first business after your perfect Recovery , to Consider the course of your Life past , since you came to the Age of discretion , and see what hath been amiss in it ; whether you have not neglected Religion , and the Duties of it too much , as Prayer , hearing the Word Preached , observing the Lords day , receiving the Sacrament ; whether you have not been guilty of intemperance , excess of drinking , wantonness , uncleanness , idleness , mispending your time , and those supplies which have been allowed you for your maintenance ; whether you have not too much delighted in vain and sinful , and disorderly Company , vanity and expence in Apparel : And if any such , or the like faults have been , repent of them , be sorry for them , resolve against them ; and let the future course of your Life be amended in relation thereunto ; I have before told you , that your heavenly Father hath forgiven you , and I have forgiven you , neither do I mention these things to upbraid you for them , but that you upon the consideration of what hath been amiss , may be thereby the better enabled to rectify and set in order your future Life : If this be done and practised , I will reckon your late sickness and distemper one of the greatest blessings that ever befel you . 2. I would have you always keep a habit of the fear of God upon your heart ; Consider his presence , order your Life as in his presence , Consider that he always sees you , beholds , and takes notice of you , and especially whether you carry your self answerable to this great deliverance , it is one of those Talents for which he will expect an Account from you . 3. I would have you frequently and thankfully consider of the great Love of God in Jesus Christ , whom he hath given to be the Instructor , and Governour , and Sacrifice for the sins of you and all Mankind , through whom upon Repentance you have assurance of the remission of your sins and eternal Life ; and frequently consider how great an ingagement this is upon you , and all Mankind , to live according to such a hope and such a mercy . 4. I would have you every morning read a portion of the Holy Scriptures , 'till you have read the Bible from the beginning to the end : Observe it well , read it reverently and attentively , set your heart upon it , and lay it up in your memory , and make it the direction of your life ; it will make you a wise and a good man : I have been acquainted somewhat with Men and Books , and have had long experience in Learning , and in the World : There is no Book like the Bible for excellent Learning , Wisdom , and Use , and it is want of understanding in them , that think or speak otherwise . 5. Every morning and every evening , upon your knees with all reverence and attention of mind , return hearty thanks to God for his mercy to you , and particularly for this deliverance , desire his Grace to enable you to walk in some measure answerable to it , beg his Providence to protect you , his Grace to direct you , to keep you from evil Actions , and evil Persons , and evil occurrences , beg his pardon for your sin , and the continuance of his favour , always concluding with the Lords Prayer . 6. Observe conscionably the Lords day to keep it Holy , avoid idle Company , idle Discourse , Recreations , and secular imployments upon that day ; resort twice that day to the publick Prayers and Sermon , come early to it , be attentive at it , keep your Eyes and Mind from roveing after vain thoughts or objects ; and spend the rest of that day , that is free from necessary occasions , in Reading the Scriptures , or some good Books of Divinity . 7. Once ever Term at least come preparedly , and reverently to the Holy Communion , receive it with great reverence , and thankfulness , and due Consideration of the end of its institution : Renew your Covenant with Almighty God that you made in Baptism , and to live Soberly , Righteously , and Godly before him , and beg his Grace and Strength to perform it . And as those directions before , do more specially relate to Almighty God , and your deportment immediately towards him ; so these that follow , more especially relate to your self and others , and your moral Conversation : Therefore , 8. Be very moderate in Eating and Drinking , Drunkenness is the great vice of the time , and by Drunkenness I do mean not only gross Drunkenness , but also Tipling , Drinking excessively , and immoderately , or more than is convenient or necessary ; avoid those Companies that are given to it , come not into those places that are devoted to that beastly Vice , namely , Taverns and Alehouses , avoid and refuse those devices that are used to occasion it , as Drinking and Pledging of Healths : Be resolute against it , and when your resolution is once known , you will never be sollicited to it : The Rechabites were Commanded by their Father not to drink Wine , and they obeyed it , and had a blessing for it ; my Command to you is not so strict , I allow you the moderate use of Wine and strong Drink at your meals , I only forbid you the excess , or unnecessary use of it , and those Places and Companies , and Artifices that are Temptations to it . 9. Avoid Wanton and Lascivious , Speeches and Company : Read Proverbs 2 , 5 , 6 , 7.9 . A Whore hunts for the precious Life of a man , and that vice brings a ruine with it to the Body , Soul , and Estate : If you cannot Conveniently contain your self in a single Life , and be of Competent health , Marry , but with the Advise and Counsel of your Father , while he lives . 10. Be frugal of your time ( it is one of the best Jewels we have ) and to that end avoid Idleness , it consumes your time , and lays you open to worse inconveniences ; let your Recreations be healthy , and Creditable , and Moderate , without too much expence of time , or money : Go not to Stage-plays , they are a most profuse wasting of time ; value time by that estimate we would have of it , when we want it , what would not a sick-man give for those portions of time of health , that he had formerly improvidently wasted ? 11. Bee diligent in your Study and Calling ; it is an Act of duty to Almighty God that requires it , and it will be your wisdom and benefit ; it will be a good expence of time , a prevention from a Thousand inconveniences and temptations , that otherwise will befall a man ; it will furnish you with knowledge and understanding , give you the advantage and means of a comfortable and plentiful subsistence , and make you a support , comfort and benefit to your Friends and Country . 12. Be frugal in your expences , live within the Compass of that Exhibition , that Gods Providence and your Father's abilities shall supply you withall ; it is enough to maintain an honest provident man , and ten times more will not be enough for a profuse mind : A frugal man will live Comfortably and Plentifully upon a little ; and a profuse man will live beggerly , necessitously and in continual want , whatever his supplies be . 13. In all your expences consider before hand : Can I not be well enough without this that I am about to buy ? Is there an absolute necessity of it ? Can I not forbear 'till I am in a better Condition to compass it ? If I buy or borrow can I pay ? And when ? And am I sure ? will this expence hold out ? How shall I bring about the next Quarter , or the next year ? If young men would but have the patience to consider , and ask themselves Questions of the like nature , it would make them Considerate in their Expences and provident for the future ; and these Considerations will in a special manner concern you , in respect of your Fathers great Expences for you , which though I have forgiven , and forgotten , I would have you remember with Gratitude and Caution . 14. The vanity of Young-men in loving fine Cloaths , and new Fashions , and valuing themselves by them , is one of the most Childish pieces of folly that can be , and the occasion of great profuseness and undoing of Young-men : Avoid curiosity and too much expensiveness in your Apparel : Let your Apparel be comely , plain , decent , cleanly not curious or costly ; it is the sign of a weak Head-piece , to be sick for every new Fashion , or to think himself the better in it , or the worse without it . 15. Be careful what Company you consort with , and much more careful what persons you grow intimate with ; chuse sober , wise , learned , honest , Religious Company , you will gain Learning and Wisdom , and improve your self in Virtue and Goodness , by conversing with them : But avoid debauched , foolish , intemperate , prodigal , atheistical , prophane Company , as you would avoid a Plague ; they will Corrupt and undo you , they are a sort of the must pitiful fools in the World , and familiar acquaintance and conversation with them , will endanger to make you like them . 16. Weigh and consider your words before you speak them , and do not talk at random or at a venture ; let your words be few , and to the purpose , be more ready to hear others than to speak your self ; accustom your self to speak leisurely , and deliberately , it will be a means to make you speak warily and considerately . 17. Be very careful to speak truth , and beware of lying ; as lying is displeasing to God , so it is offensive to man , and always at the latter end returns to the reproach or disadvantage of him that useth it ; it is an evidence of a weak and unmanly mind . Be careful that you believe not hastily strange news , and strange stories , and be much more careful that you do not report them , though at the second hand , for if it prove an untruth , ( as commonly strange stories prove so ) it brings an imputation of levity upon him that reports it , and possibly some disadvantage to others . 18. Take heed what you promise , see that it be just , and honest , and lawful ; and what is in your power , honestly and certainly to perform : And when you have so promised , be true to your word . It is for the most part the fashion of inconsiderate and Young-men , ( especially that run in debt ) they will with great asseverations , promise precise payment , at this or that day ; when either they certainly know they cannot perform , or at least have no probable assurance that they can do it ; and when their turn is served , they are as backward in performance , as they were before liberal in their promises . Breach of promises and lying are much of a nature , and commonly go together , and are arguments of an impotent and unmanly mind . 19. Beware of Gaming , it is the suddennest Consumption of an Estate that can be , and that vice seldom goes alone ; commonly debauchery of all kinds accompanies it : Besides it makes a man of a wild , vast and unsettled mind ; and such men are impatient of an honest Calling , or of moderate or honest gain . 20. Run not into debt either for Wares sold , or Money borrowed ; be content to want things that are not of absolute necessity , rather than to run upon the score ; such a man pays at the latter end a third part more than the Principal comes to , and is in perpetual servitude to his Creditors , lives uncomfortably , is necessitated to increase his debts , to stop his Creditors mouths , and many times falls into desperate Courses . 21. Be respectfull to all , familiar and intimate with few , be Grateful to your Benefactors , especially to those , who under God , were instrumental for your good , in your late sickness , and return your thanks to them ; to your Father that spared no cost for your Recovery , to your Doctor that was exceedingly diligent about you , to those that attended you in your sickness , to those that together with your Father often prayed to God for your Recovery , and for a blessing upon this Affliction , whose names you shall in due time particularly know . But above all , to Almighty God , who not only provided and blessed the means , but saved , and delivered you above means , and when means failed . 22. Lastly , I shall conclude with one advice more , without the observance whereof my labour in writing this long Epistle will be probably fruitless : Be not wise in your own conceit , this is the unhappy error , and many times the ruine of Young-men especially : They are usually rash , giddy , and inconsiderate , and yet extreamly confident of that which they have least reason to trust , namely their own understanding , which renders them most reserved from them that are willing and best able to advise them , impatient of reprof , love to be flattered , and so become uncapable of good and wise Councel , 'till their follies have reduced them to extream straits and inconveniences ; suspect therefore your own judgment : Advise often with your Father , especially in all things of moment ; be glad of his Councel , and be Contented and willing to follow it , and to guide your Life according to it ; at least 'till ripeness of Age , Observation , and Experience , have enabled you better to advise your self : This is an easie , and ready , and cheap way of attaining Wisdom , and avoiding of infinite inconveniences . And thus I have in this long Epistle , given you the means how you may improve both your sickness , and recovery , to the Glory of God , and your own benefit . I shall therefore Conclude with two Considerations , that may the more ingage you to this use of both these dispensations . 1. The danger is great , if Afflictions make not a man more humble and dutiful , and the danger is yet greater , if great deliverances and mercies do not make a man more thankful and obedient to God ; because it is the most obliging method that the Gracious God can use towards the Children of men , for that end , in this Life : And the neglect of that invitation , adds Ingratitude and Contempt to the neglect of it . 2. The benefit that you will receive by making a good use of these two dispensations , in improving your dutifulness and obedience to God , will be singular and excellent : 1. It will make you a wise man , by making you a Good , and a Religious man : Believe it from your Father , who will not deceive you , nay , believe it from a greater than your Father , the very Spirit of truth , who cannot deceive you ; the true fear of God , is the only true Wisdom : Read Deut. 4.6 . Job 28.28 , Psal , 111.10 , Prov. 1.7 . Prov 9.10 . Eccles . 12.13 , and very many more declarations there are of this great truth : 2. It will make you a happy man , it will give you the Favour and Love of God , which is better than Life it self : You shall have his Mercy to pardon you , his Providence to protect you , his Wisdom to direct you , his Goodness to bless you , and to forgive , and forget whatsoever hath heretofore been done amiss by you : This will make all Conditions Comfortable to you , whether Life or Death , Sickness or Health : By this means you may be a Comfort to your Father , a support to your Brothers and Sisters , an Instrument of good to your Country , and attain an Honest , Credible , and Competent Subsistence in this World , and an everlasting inheritance of Glory and Immortality in the World to come . Thus I have given you a large Letter of sound and good Counsel : Set your heart to it , and observe and remember it : We see how unstable our Lives are , you nor I know not how soon , either or both of us may leave this World : It may be , this may be the last paper of Advice that your Father may give you : But however it shall please God to deal with you or me , touching our continuance in this World , yet let me leave this with you , in the close of this Letter : If I shall find that these directions are dutifully observed , I shall be ready from time to time , freely to advise and direct you ; and as I have passed by your former Extravagancies , so I shall thereby have great assurance , that God hath blessed this Visitation to you . But on the other side , if I shall find that you neglect my Counsels , that you make light of them , that you still pursue those Courses that will certainly be bitterness in the end , I must then tell you , I shall pray for you , and be sorry for you with my heart ; but I shall not easily be perswaded to give any more Advices or Counsels , where I find them despised or neglected . In this paper there are many things omitted , which might have been inserted ; but the constant Reading of the Holy Scriptures will supply unto you that defect : I have chosen only in this paper to mention such things which are seasonable for you upon this occasion . God Almighty hath not been wanting to you in Admonition , Correction , Mercy , and Deliverance ; neither hath your Father been wanting to you in Education , Counsel , Care , and Expence : I pray God Almighty bless all unto you . This is the Prayer of , Your Loving Father , MATTHEW HALE . FINIS . 
A01550	----	The spirituall vvatch, or Christs generall watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. 1622 Approx. 317 KB of XML-encoded text transcribed from 74 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A01550 STC 11677 ESTC S102924 99838684 99838684 3071 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01550) Transcribed from: (Early English Books Online ; image set 3071) Images scanned from microfilm: (Early English books, 1475-1640 ; 1138:08) The spirituall vvatch, or Christs generall watch-word A meditation on Mark. 13. 37. By Thomas Gataker B. of D. and pastor of Rotherhith. Gataker, Thomas, 1574-1654. The second edition; [8], 130 p. Printed by Edward Griffin for William Bladen, and are to be sold at the signe of the Bible, at the great north dore of Paules, London : 1619. Reproduction of the original in the University of Chicago. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Modern period, 1500-. 2003-08 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-10 Emma (Leeson) Huber Sampled and proofread 2003-10 Emma (Leeson) Huber Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE SPIRITVALL WATCH , OR CHRISTS GENERALL WATCH-WORD . A MEDITATION ON MARK . 13. 37. What I say vnto You , I say vnto All , WATCH . By THOMAS GATAKER B. of D. and Pastor of Rotherhith . The second Edition ; Amended and Enlarged . LONDON , Printed by Iohn Haviland for William Bladen , and are to be sold at the signe of the Bible , at the great North doore of Pauls . 1622. TO THE RIGHT WORSHIPFVL AND RELIGIOVS HIS VERY kinde Cozen , Sr ROBERT COOKE Knight , eldest Sonne and Heire to that worthy Knight Sr WILLIAM COOKE late deceased : Long life and good dayes , with increase of Grace here , and eternall Glory hereafter . HOPEFVLL SIR , This weake worke was intended your worthy Father now deceased , vnto whom so many bonds of alliance , of dependance , of ancient acquaintance , and of continued beneficence so straitly tied , so deeply engaged me ; and whom therefore next after mine Honourable Patron , and that Worshipfull Societie , wherein I spent so much time , and whereof I remaine yet an vnworthy and vnprofitable member ' I could not in this kinde ouer-slip without some iust note of ingratitude . But since it hath pleased God vnexpectedly ( to our great losse and griefe , though , no doubt , his a farre greater gaine ) to remoue him hence , and to receiue him thither where he now resteth , as without need , so beyond reach of these Offices , I know none that may better lay claime to it then your selfe , who are to rise vp in his roome , and to stand in his stead , as First-borne in that Familie , whereof he lately was Head. I shall not neede to adde , w●… inducements and incouragements ▪ I might further receiue to addresse these my poore endeuours that way , from those pregnant prints as well of pietie as other good parts euidently discouering themselues in your owne person , obserued by others as well as my selfe , and the rather obserued , because so rare ordinarily in others of your yeares , and of your rancke . The consideration whereof , as * it ministred much comfort to your worthy Father before his decease , esteeming it no small Honour vnto him that God had graced him with a Sonne of such parts and hopes in the iudgement and by the testimonie of so many as well iudicious obseruers as vnpartiall reporters : so it helpeth not a little to mitigate the great griefe of all his and your friends , not without great cause conceiued for the losse ( if they may be tearmed lost , that God findeth to their eternall weale and welfare ) of one whom they so highly euer prized , and now so deseruedly desire ; and ministreth good ground of hope , that you will further in due time , ( as he said sometime of Constantines Sonnes ) b wholly put on your worthy Parents , so c exactly resembling them in their vertuous parts , and treading so precisely in their religious steps , that both they may seeme to suruiue in you , and you be knowne thereby to haue come of them . And this the rather it standeth you vpon to contend and striue vnto , considering ( as I doubt not but you doe ) that as it is a double d grace for a good man to be well descended , while both his parentage is a grace to him , and he likewise a grace to it : So it is e a foule disgrace and a double staine for one so descended to degenerate from the good courses or come short of the good parts of those he came of , and so to proue either a blot or a blemish to them that might otherwise haue beene a grace and an honour to him , but shall now helpe rather to condemne him then to acquite or excuse him . It was the speech of one for a naturall man notably qualified , though but meanely bred , to a dissolute person well borne , vpbraiding him with his birth , f I am a grace to my stocke , thou a blot to thy linage : as another not vnlike him in the like case , * My stocke is some staine to me , but thou art a staine to thy stocke . And indeed as it were g better for a man to come of a Thersites so he proue like Achilles , then to come of an Achilles if he proue like Thersites : So it had beene lesse euill for Manasses to haue descended immediatly from an Achaz or an Achab , then descending ( as he did ) immediatly from an Ezechias to proue in conditions and course of life a second Achaz or an other Achab. This consideration may well be a strong engagement to godlinesse , where but either parent onely hath beene religious . For if h either partie beleeuing , though the other be an infidell , be of force sufficient to bring the Children bred betweene them within compasse of Gods Couenant : surely the godlinesse of either , though the other were prophane , must needs be no small tiall to oblige their issue the more straitly to that course , which they stood bound to haue taken , though their parents had beene both of them vtterly irreligious . But in this kinde hath God to you beene more abundantly gratious , in blessing and honouring you on both sides with two such worthie Parents , whose memorie as it is and will euer be deseruedly honoured with all those that here knew them ; so it is iustly expected that it be reviued in you especially , and the residue of their issue , as i in a liuely monument , and one better than of marble or brasse , not of their earthly and worldly , but of their spirituall and worthiest parts . Yea , as k Dauids Courtiers sometime wished , that his sonne Salomon might in state and honour not succeed onely , but exceed Dauid his father : so the like may well in some regards be expected at your hands , in well-doing and piety not to parallel onely , but to surpasse him you sprang from . For , to omit that God hath furnished you with some abilities of learning that he had not , that he hath called you sooner and entred you earlier , you haue the more day before you : Your worthy Father hath broken the ice to you , he hath laid you to your hand a good foundation of religious courses in that Familie that you are to be Head vnto hereafter ; he hath setled neere you and obliged vnto you * a man of singular parts , who as he was sometime your Tutor and Gouernour , so will not cease now to be a Counsellor and Coadiutor vnto you , by whose aduice and assistance you may haue plentifull meanes of furtherance in that godly course that by Gods gratious goodnesse you haue already made entrance into . Sir , you see what a taske is exacted of you , what a necessitie of well-doing and of proceeding in good courses is euery way imposed vpon you . Let all laid together preuaile with you to make you as the more carefull to affect and embrace all good meanes of helpe and furtherance therein ; so the more forward and diligent from time to time instantly and incessantly to craue further grace at his hands , by whose strength we all stand ; who as he hath begun this his gratious worke in you , so is alone able to finish it ( and I doubt not but he will so doe ) to his owne glory in you , and your eternall glory with him . And to this purpose may this loose discourse afford you any the least helpe , I shall esteeme it a sufficient recompence of my labour in the publishing of it , what euer the issue be otherwise : If any other beside shall reape benefit thereby , I desire but that God may haue the praise of it , and my selfe onely their prayers . Howsoeuer it proue , it shall remaine a testimonie of the sincere loue and respect that he beareth and oweth to you and the house you come of , who both is and shall by Gods grace alwayes continue Your Worships hearty well-wisher and affectionate Kinsman , Thomas Gataker . Euripides Helena . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imple tuorum vota , dum refers pij Mores parentis : namque honoris culmen hoc Summum , parente siquis editus pio Pietate patrem & ipse prosequitur pium . CHRISTS GENERALL WATCH-WORD . MARK . 13. 37. WATCH . § . 1. THere be a two commings of our Lord and Sauiour Christ mentioned in Scripture : the former of them in mercy , b to saue the world ; the latter of them in maiestie , c to iudge the world . Some of those that liued in the time of the former , had d moued question to our Sauiour himselfe concerning the latter ; e When will the comming of the Sonne of man be ? Now our Sauiour , in way of answer vnto this question , layeth downe both the certaintie and the vncertaintie of his second comming : the certaintie , that it shall be ; the vncertaintie when it shall be . That , which is wont to be said of the day of Death , being no lesse true of the day of Doome ; f There is nothing more certaine , and yet nothing more vncertaine : g Nothing more certaine than that it shall be : as sure , we vse to say , as Death ; and may well say , as Doome : For h Heauen and earth ( saith our Sauiour ) shall passe away , but so shall not my word . And yet i nothing more vncertaine than when it shall be . For , k Of that day and houre knoweth no man ought , no nor the Angels in heauen , nor the Sonne ( l as he was m then ) himselfe . Hereupon he taketh occasion to n exhort his Disciples whom he then spake to , and o vs all in and by them , vnto circumspection and warinesse , vnto vigilancie and watchfulnesse : p that since such a day must once come , and they know not how soone it may come , wherein they shall all be called to giue vp their accounts , that therefore they liue in a continuall expectation of it , in a perpetuall preparation for it ; that whensoeuer it shall come , they may be found ready and fit for it . Which exhortation hauing vrged ▪ and enlarged by sundry arguments of inforcement and illustration in q the words before going , he doth r here repeat and conclude , winding vp the summe of all before deliuered in this one word , WATCH . A word not consisting of many syllables or letters ; but containing much matter , and matter of much vse . Which that it may the better and the more orderly be vnfolded , we will referre all that shall be spoken to these foure heads : The Sense , the Proofes , The Manner , and the Meanes : Or , 1. The Meaning of the word , what it is to watch . 2. The Reasons , why we ought so to watch . 3. The manner , how we must watch . 4. The Meanes , whereby we may watch . The two former belong to Doctrine ; the two latter to Vse . § . 2. For the first of them , to wit , what it is to watch . Watching is , to speake properly , s an affection of the bodie ; and is by way of metaphor onely applied vnto the soule . In regard whereof it will not be amisse to consider briefly what it importeth in the one , that we may the better conceiue thereby what it signifieth in the other . t Watching therefore and waking are two seuerall things : it is one thing to wake , or to be awake , and another thing to watch . For example : we are all here ( I presume ) at this present waking ; but cannot properly be said to be watching , because neither is it now the ordinarie time of rest , neither ( it may be ) haue we any present inclination thereunto . But the Disciples of our Sauiour the night before he suffered , are said to haue watched with him , u Could ye not watch an houre with me ? because both it was then the ordinarie time of repose , and they very sleepie and drowsie also themselues . Againe , x the Psalmist complaineth that God held his eyes waking , or y watching ; ( but in an vnproper sense ) that he was forced to keepe waking , and so in some sort to watch as it were against his will. A man lieth oft awake when he would faine sleepe , but z cannot , either through disease of bodie or distraction of minde : And a man that is set to watch , may keepe awake , but not minde or regard his charge : and neither of them in such case are said properly to watch . But those that sit by such a sicke man as cannot sleepe , to tend him , are said to watch by him : And the Shepherds are said to haue beene a watching ouer their flocks , when the Angell appeared to them that brought them tidings of Christs birth . So that bodily watching ( to speake properly and precisely ) is then , when a man striueth to keepe himselfe corporally waking for the tending or heeding of something , at such time as he is or may be inclining to sleepe . § . 3. But it is no such bodily watching that is here intended . A man may not watch thus , that keepeth himselfe so awake : and b a man may not keepe himselfe so awake , and yet watch . c Peter watched thus while he slept in the prison between two souldiers tied fast with two chaines . And so did d Dauid , when trusting to Gods gratious protection , he laid himselfe quietly downe to sleepe . Whereas on the other side , e Iudas sate vp all the night long ( as f theeues and murtherers also doe many times ) to put his treason in practise , g while his fellow Disciples slept ; and yet watched he no more , nay not so much as they did . And h Dauid was broad awake , when he spied Bathsheba from off his terrace ; and yet watched he not so well as before he did , when on his pallet he lay fast asleepe : he rose from one sleepe , to fall into another , a worse sleepe . It is not i a corporall , but a spirituall ; not a proper , but a figuratiue , a metaphoricall watching , ( and yet a watching that hath reference to that proper , some resemblance of that corporall watching ) that our Sauiour here intendeth . To apply therefore what was before said of watching , to the Soule , and so to our present purpose . Sinne is in the word compared to a sleepe . k Let not vs sleepe , as others sleepe , saith the Apostle : For those that sleepe , sleepe in the night : and , We are not of the night , but of the light and of the day . He speaketh as of a spirituall l night of ignorance , so of a spirituall sleepe of sinne . Repentance is said to be an awaking ( as it were ) out of this sleepe . m Awake to righteousnesse ; and sinne not , saith the same Apostle . And againe , n Awake thou that sleepest , and arise from the dead , from the deadly sleepe of sinne , and Christ will illighten thee . And , o As it is a signe that a man is awaked out of his sleepe , when he telleth what dreames he saw in his sleepe : so it is a signe , saith the Heathen man , of one truely repentant , when a man maketh sincere confession of his former offence . And lastly , the striuing to keepe our selues from future relapse and from falling backe into this our former deadly slumber againe , is that which by the same metaphor is termed watching , as here , so p elsewhere . So that it is as much in effect , as if our Sauiour had said , when he willeth vs to watch ; that It is not sufficient for vs , that we haue beene awaked out of the deadly sleepe of sinne ; but we must with all heedfull diligence for the time to come striue to keepe our selues thus waking . Watch we cannot till we be awaked ; and q when we are once awaked , we must euer watch . And so haue we both the true sense and signification of the word ; and the point also therein propounded . § . 4. Now the Reasons of this point may be foure : The first taken from the drowsinesse of our owne naturall disposition . The second from the diligence of our Aduersarie the Deuill . The third from the necessitie of perseuerance . The fourth and last from the danger of relapse . For the first of them , to wit , the drowsinesse of our owne naturall disposition . r He came the second time , saith the Euangelist of our Sauiours Disciples , whom he had but lately before awaked , and found them asleepe againe ; for their eye were heauy . And as it is with those that be of an heauie constitution , of a drowsie disposition , that though they be awaked out of sleepe , yet vnlesse they vse some diligence ( yea though they so doe ) to keepe themselues awake , they are ready euer anon to be napping and nodding , and ( if they be not the more carefull ) to fall euen fast asleepe againe : So it is naturally with euery one of vs in regard of our soules : We are all generally s of a very dull and drowsie disposition , by reason of that lumpish flesh of ours , t that abideth much euen in the best of vs. By meanes whereof it commeth to passe , that we are oft slipping and slumbring , be we neuer so carefull and diligent ; yea in danger oft , after we haue beene awaked out of this dreery and deadly sleepe , to fall eftsoone backe againe into the same , if we keepe not a constant watch ouer our selues and our soules . Beside that the Deuill is ready and busie euer to helpe forward , besprinkling of our tempels with his spirituall Opium of euill motions and suggestions , to further the matter , and to cast vs againe ( if it be possible ) into a Lethargie irrecouerable . § . 5. A second Reason therefore may be taken from the diligence of this our Aduersarie . u Be sober and watch , saith the Apostle , for your Aduersarie the Deuill goeth about continually like a roaring Lion , seeking whom he may deuoure . x Shall men watch , saith the Heathen man , to slay and destroy others ? and wilt not thou watch to saue thy selfe ? So say I : Shall Satan be more vigilant in watching to doe vs a shrewd turne or a mischiefe , then we in watching to keepe our selues safe from his malice ? y Vndoubtedly if he watch thus continually to assault vs , vnlesse we watch as constantly on the other side to preuent him , we shall soone come to be surprised and vanquished againe of him . z Continuall watch therefore is to be held of vs , because * our enemie continually lies in wait for vs : nor can we euer in regard thereof ( be we neuer so watchfull ) be ouer-much warie , yea or warie enough . A thing the rather to be regarded , because it is not here , as in bodily or in worldly watch and ward ; where a some watch for the rest , and the rest sleepe while they wake : as that b Greeke Commander sometime said in a generall solemnitie , that c he kept sober and watched , that others the whilest might drinke and sleepe : And Philip of Macedon vsed to say , that d he might safely drinke deepe , as long as Antipater kept sober and watched . But it is not so in this spirituall watch ; we cannot here watch by deputie ; no man can watch for vs ; but euery one must watch for himselfe . § . 6. But ( may some say ) are not the Ministers of God in the word called e Watchmen ? and are they not said f to watch for our soules ? I answer : True it is indeed ; they are called Watchmen : and they are said to watch , yet not so much for , as g ouer your soules . Now it is one thing to watch for one , and another thing to watch ouer one . To watch for one ( to speake properly ) is h to watch in his stead that he may not watch : as in a Citie besieged , or in a set Campe some few watch by night in their turnes that the rest the whilest may sleepe : and as i the Prince is said to watch , that the subiect may rest at ease : or the * Princes guard to watch , that he may sleepe safely . But to watch ouer one is to watch by him to keepe him awake ; as those that watch Deere to tame them by keeping them from sleepe ; or as those that tend a sicke Patient in some drowsie disease , or k after some medicine receiued , or a veine opened , or the like , where sleepe may be preiudiciall and dangerous vnto him . In this latter manner are we said to watch ouer you ; and the maine end of our watching is to keepe you waking . Which vnlesse it be therefore by our watching effected , all our watching in regard of you is to no purpose ; no more then their watching about the Patient before spoken of , if he sleepe amids them , while they watch about him . The Pastor then indeed must watch ouer his people : but l the people must watch also with their Pastor , and must be kept waking by his watching . Yea as m he must watch ouer both himselfe and them ; so n must they in person also watch each one ouer himselfe . To which purpose , if we should demand of our Sauiour , as Peter did sometime in the very same case , and vpon the like occasion ; o Master , speakest thou this vnto vs alone , or vnto all ? Doest thou speake this to thine Apostles onely , or to Pastors alone , that are to watch ouer others , or to the people also , to thy Disciples all in generall ? our Sauiour would no doubt answer , yea so expresly he doth answer , p What I say vnto you , I say vnto all , Watch. Others may watch ouer vs ; but none can watch for vs : each one in person must euer watch for himself . § . 7. To the aduersarie before mentioned , we might well adde another , no lesse dangerous than the former , to wit , the world , as a Aaron saith of his people , b wholly set vpon wickednesse . This though we be c not of it , yet are we d in it , neither can e we goe , or f get out of it , g when we will our selues ; h we must stay in it , till it please God i to call vs out of it . And so long as we are in it , k we tread vpon embers , l we walke among snares , of m euill example , of allurement by n profit and o pleasure , of shame and abashment by p derision , scorne and contempt , of terror and affrightment by q opposition , threats , and discountenance , if we doe not as others doe . We are in as much danger ( if not much r more ) by euill men as by deuils , by s deuils incarnate , as by t deuils indeed : they are u limmes of the deuill , and x the instruments that he oftest maketh vse of . y We are more in danger of wicked men for our soules , then they are for their bodies that liue in the wide wildernesse , where wilde beasts are most frequent . They were men like themselues that our Sauiour warned his to beware of , when he said , z Take ye heed of men : for they are they that may doe you most mischiefe . They were b Men-wolues that he forewarned them of , when he told them , that he should send them out a as sheepe among wolues . And had not they need c to walke warily , that d haue so many snares in their way ? Had they not need to stand continually vpon their guard , that haue their enemies e on either side , nay f on euery side of them ? Haue they not iust cause to g watch night and day , that abide there where h Lions , Wolues , and wilde beasts of rauenous disposition are most rife ? § . 8. But there is yet a third enemie , as vigilant and diligent , yea more incessant and more dangerous then either of the former , and that is our owne corrupt nature . For the other two are without vs , this is within vs , it is an inbred , an home-bred aduersarie . A mans enemies , saith i the Prophet , and k our Sauiour from him , shall be those of his owne house . l An houshold foe is much more dangerous then a forainer , then one out of the house , though dwelling at the next doore . But this enemie of ours is not in our house , but m in our heart , lodged and seated in the very inwardest and secretest closet of our soule . The other two are professed aduersaries , this a pretended friend . And n a pretended friend is more dangerous then a professed foe . o It was not a professed enemie , saith Dauid , that did me this wrong ; for then could I well haue borne it : nor was it an open aduersarie , that set himselfe against me ; for then could I have shunned him : but it was thou ô man , my companion , my counsellor , my guide , my familiar . And therefore , p Trust not a friend , saith the Prophet , take heed especially of a false friend ; put no confidence in a counsellor : keepe the doores of thy mouth from her that q lieth in thy bosome . But this false-hearted friend of ours lieth not in our bosome , but within our breast . Againe , the other two cease sometime their opposing of vs , this is incessant , it neuer ceaseth . Though there be a continuall r enmitie , a perpetuall hostilitie , s a warre without truce betweene Satan and vs : yet are we not alwayes actually t in skirmish and combat . We are not alwayes in fight , though we be alwayes in the field . Nor is the deuill himselfe alwayes about vs or with vs. But u our corrupt nature is neuer from vs , it is alwayes x in the very middest of vs ; y we carry it about with vs continually , whithersoeuer we goe , or wheresoeuer we become . And * it is neuer idle in vs , but incessantly working on vs , continually either hindering vs in well-doing , or prouoking and egging of vs on vnto euill . z The flesh , saith the Apostle , lusteth and striueth against the Spirit , so that ye cannot doe what you would . And , a I finde by wofull experience , that when I would doe good , euill is present with me . For mine inner man delighteth in the Law of God : But I see and feele another law in my limmes rebelling against the law of my minde , and leading me captiue to the law of sinne that is in my limmes . § . 9. Lastly , without the helpe of this traitor b no other enemie can hurt vs. c The deuill himselfe cannot foyle vs , vnlesse w●… our selues will. d He may perswade and entice , suggest and prouoke , but he cannot enforce or constraine , nor vnlesse our owne heart giue consent , cause vs to sinne . As we vse therfore to say of the Land & State that we liue in , that We need not feare any foraine foe , if we be true among our selues : So may it be said much more ▪ truly of our spirituall estate , e we should not need to feare any outward aduersarie , either world or deuill , if our owne heart were , and would be sure to keepe true to vs. But f it is our owne heart within vs that is ready to ioyne with our aduersaries without vs , and to betray vs vnto them . g The prince of this world , saith our Sauiour , hath beene dealing with me ; but he found nothing in me ; and therefore preuailed not against me . But h he neuer commeth to assault vs , but he findeth enough and too much in vs ; the maine cause why so oft he preuaileth against vs. i He findeth a many Iudasses within vs , that are ready to ioyne with him , to second him , to assist him , to fight for him , to betray vs into his hands . Without this intestine traitor then , the deuill himselfe cannot hurt vs : but it alone is able to hurt vs without him . We need no other Tempter to tempt or entice vs to euill : we haue k an Eue , a Tempter of our owne each one within vs , more powerfull and more effectuall then any is or can be without vs , and one that needeth not any helpe from without . l Euery man , saith the Apostle , is tempted , when he is inticed and drawne aside by his owne lust . And so lust hauing conceiued bringeth forth sinne , and sinne being consummate bringeth forth death . m No need is there of other deuill to delude or destroy vs ; there is deuill enough in the hearts of euery one of vs to doe either , there is enough in vs without any deuils helpe to effect either . § . 10. We haue as much cause then n to watch euen against our selues , as against any aduersarie whatsoeuer . Since that as the Heathen man sometime said , o Euery man is the first and the greatest flatterer of himselfe : and others could neuer come to fasten their flatteries vpon vs , if we did not before flatter our selues : So p euery man is the first and the greatest enemie to himselfe : and other enemies could neuer doe vs any harme , if we did not first conspire with them to hurt our selues . And if they had need to be exceeding vigilant , and extraordinarily circumspect , that haue not onely many open enemies , besetting and assaulting them on euery side without , but many close traitors also , that haue busie heads and working braines , plotting and practising continually their ruine at home ; then surely no lesse cause haue we to be extraordinarily watchfull , whose case , as we see , is the very same . If q our first parents had cause to watch in Paradise , when there was no aduersarie but without : Much more haue we cause to watch , and to watch most diligently now , when we haue aduersaries r both without & within . For therein is the difference , as s one saith well , betweene t Adam & u Iudas , so betweene our first parents and vs , that Outward temptation preuented inward corruption in them , inward corruption preuenteth outward temptation in vs. So many aduersaries therefore , so vigilant , so diligent , round about vs , on euery side of vs , before vs , behinde vs , aboue vs , beneath vs , without vs , within vs , * must needs enforce on vs an incessant watchfulnesse , if we haue any care of our owne safetie . § . 11. A third Reason may be taken from the necessitie of perseuerance . q Who so endureth to the end ( saith our Sauiour , he alone ) shall be saued . The Christian course is compared to a race . r Let vs runne with patience ( saith the Apostle ) the race set before vs. And s in a race ( saith the same Apostle ) all runne ; but all winne not . If we aske who winne , he telleth vs else-where , that t they onely winne the wager or get the garland , that runne u according to the lawes of the game , to the rules of the race . Now in worldly races the law of the game is , that none but he gaineth the prize , that getteth first to the gole : But in the spirituall race the law is otherwise . For x there not who so commeth first , but who so holdeth out to the last , y be he in order of place or time first or last , is sure to winne and to doe well . z Be faithfull to death , and thou shalt haue the crowne of life , saith our Sauiour to each Christian souldier and soule . a As in a race then it is to no purpose for a man to set out with the first , and to run eagerly a while , if after some time he sit downe , and stay at the mid-way : yea if he giue ouer when he is within but a foot or two of the gole , it is all one as if he had neuer set foot into the field : So here for a man b to runne well for a spurt , and then to giue ouer , yea to breake off that good course that he was entred into but a day or twaine before decease ▪ it is enough to annull all his former proceedings , and to make him to be in no better estate then if he had neuer set foote into the good wayes of God. For c It is perseuerance alone in well-doing , that carieth away the crowne . d The latter part of a mans life ouer-swayeth the former : and e the former yeeldeth it to the latter . f if the righteous man ( saith the Prophet , or rather God himselfe by the Prophet ) shall turne from his righteous course of life that before he liued in , none of his former good deeds shall be remembred or reckoned ; but in the euill that then he doth , he shall die . Yea to keepe to the comparison that we haue in our text : If a Seruant or Souldier appointed to watch for his Masters comming , or against the enemies approach , shall continue watching till within an houre or some shorter time of the arriuall of the one or the assault of the other , but shall then chance to fall fast asleepe ; he shall be no lesse in danger either to be shent of the one or to be slaine by the other , then if he had slept all out , and watched no time at all . And the like may be said of our spirituall Watch ; which if we shall for any time intermit , or after any time giue ouer , we may chance in the interim to be surprized either by the iustice of God , or by the malice of Satan , and so g be in danger of perishing euerlastingly by either , notwithstanding all our former watch . To which purpose saith our Sauiour in the words next before my text ; that it is in this case h As when a man going from home for a time , leaueth his seruants to keepe house , and setteth each one his taske , and willeth the Porter to watch : and he warneth vs all therefore to i watch incessantly , ( because k wee know not what time our Lord and Master may come ) lest if he come suddenly , he t●…ke vs asleepe . § . 12. A fourth Reason may be taken from the danger of relapse : l Goe thy way ( saith our Sauiour to the Criple he had cured ) and sinne no more ; lest a worse matter befall thee . As we stand continually in no small danger of relapse , partly through the drowsinesse of our owne disposition , and partly through the diligence of our Aduersary the Deuill , ( as before we haue shewed : ) so is there m no small danger in relapse , and in relinquishing this our spirituall watch : which if euer therefore wee giue ouer and fall from , it shall not be barely all one to vs , as if we had euer lien still asleepe , but it shall be farre worse with vs , then if wee had neuer beene awaked . For as it is in the diseases of the body ; so it is likewise in the sicknesse of the soule . As * in bodily sicknesse the relapse vsually is worse and more dangerous , more incurable and irrecouerable then the disease it selfe was at first : so it falleth out commonly , yea so it is eue●… ▪ ordinarily in this spirituall Lethargie , that the relapse proueth more desperat then the disease was in it selfe . n For if men ( saith the Apostle ) hauing escaped these worldly defilements o by the acknowledgement of Christ ( or the profession of Christianity ) come after to be entangled and againe ouercome of them ; p the latter estate of such is worse then the first . For it had beene better for them neuer to haue q taken notice of the good way of God , then after notice taken of it , to turne againe away from it . Since that such , as the Prouerbe truely speaketh , are r like the Dog that resumeth his owne vomit ; s and like Swine that after washing returne againe to their wallowing in the mire . As if he had said in words applied to the present comparison , It had beene better for men to haue lien fast asleepe still , snorting securely in their sanne , then hauing beene by the word and Spirit of God , raised and roused out of it , to fall afterward backe againe into some deadly fit of it . § . 13. They seldome awake againe , that fall the second time so fast asleepe . Partly , for that through their owne inbred corruption ( the euill humour that feedeth this drowsie disease ) waxing commonly in such cases more fierce and furious then afore ( like a mastiue that breaketh loose , when hee hath beene tied vp sometime ; or like t the streame of a riuer that hath recouered scope againe , where it had found some restraint formerly , either pent in with arches , or bounded with bankes ) this spirituall Lethargie in the returne of it groweth stronger vpon them , and so harder to be subdued and expelled then at first ; like a maladie that hath got masterie of , and now contemneth those remedies that curbed and abated the force of it for a while . As also partly through Satans malitious policie , who endeuoureth all he can by plunging of such as haue broken or beene breaking away from him ( if hee can fasten againe vpon them ) as deepe as may be in all manner of impietie and impuritie , thereby to make them surer then euer to himselfe : u like the Iaylor , that hauing laid hold on his prisoner againe , that had either attempted or made escape from him , laieth load on him with irons as many as he may beare , to make him sure from starting a●…ide any more . Yea and partly through the iust iudgement of God , who vpon such Apostataes ( as , though he haue beene so gracious and mercifull vnto them as to awake them out of this deadly slumber sometime , yet he findeth them not thankfull to him for it , nor stedfast and faithfull with him , nor carefull to keepe their watch so as they should , but willing to sleepe againe , x delighting in slumber , and repenting that euer they were awaked ) is wont y to poure out the spirit not of slumber , but of deepe and dead sleepe ; so that it may be said of them , as of Saul and his troupes , z A deepe sleepe of God was vpon them , that they did not awake : as he is said euen a to close vp the eyes , and to make the very hearts of such ( not their heads only ) heauy , that they may not returne or repent , that is , be awaked any more againe out of their dead sleepe , and so healed of this their spirituall Lethargie . And no maruell then if they seldome awake or recouer , whom God , and the Deuill , and their owne corrupt heart , God in iustice , the Deuill in malice , and their owne corrupt heart out of its owne drowsie disposition , shall all conspire as it were together to with-hold from waking , and from returning to their wonted watch . § . 14. So that whether wee regard the drowsinesse of our owne naturall disposition ; or the diligence of our Aduersary euer watching against vs ; or the necessity of perseuerance , and holding out to the end ; or the dreadfull danger of relapse , if wee fall from our former forwardnesse , and either intermit or giue ouer our watch , and our standing vpon our Guard : wee cannot but see the truth of the point formerly propounded , to wit , that it is not sufficient for vs that wee haue beene awaked out of this spirituall sleepe of sinne , but there is further need of perpetuall care to bee had for the keeping of vs from falling backe into that deadly slumber againe . § . 15. Now what may be the Vse of all this , but to exhort and excite vs to the diligent practise and performance of a duty so necessarie , that so neerely concerneth vs , and that is so oft and so earnestly exacted of vs and pressed vpon vs , both by b our Sauiour Christ himselfe , and c his Apostles , as here , so else-where . Which that wee may doe the more readily and with the better successe , it shall not be amisse in the next place to consider of , both the Manner , how it is to be performed ; as also the Meanes , whereby it may be effected . For the former , to wit , the Manner how this spirituall watch is to be held , wee will pitch vpon foure points , wherein the same doth principally consist : The 1. is a due Examination of our seuerall actions ; The 2. a diligent obseruation of our speciall corruptions ; The 3. a carefull auoidance of the occasions of euill ; The 4. a constant resistance of temptations vnto euill ; And of these in order . § . 16. The first point then of this Christian watch is the due d Examination of our seuerall actions , before we vndertake them , lest wee bee otherwise vnawares ouertaken with sin in them , especially where they may be doubtfull and questionable . e Ponder , saith Salomon , the paths of thy feet , that thy waies may all be ordered aright . And againe , f A prudent man ( will not runne on head , but ) will consider his steps . Those that goe in g waies darke and slippery , and in that regard dangerous , are wont to tread gingerly and step warily , feele with hand and foot their way before them , whether it be cleare and firme , and will not lift vp the one foot , till they finde sure footing for the other . And so should it bee with vs that are here trauelling through the darke and dangerous way of this worlds wildernesse , like h the vale of Siddim , slimy and slippry , and full of limepits , of such pitfalls and springes as Satan diggeth and setteth for vs , and of such stumbling-blockes as hee laieth before vs , thereby to maime and to mischiefe vs : i we haue great reason to looke about vs , and to haue an eie to our footing , that wee step not vnwarily and vnaduisedly vpon that that may proue and procure either our woe or our bane , either our ruine or our ruthe . § . 17. This is that that the Apostle seemeth to haue an eye vnto , where hee exhorteth some to walke k in sincerity ; ( as also l he professeth of himselfe that he so did : ) and praieth for others , m that they may discerne those thi●…gs that differ , to the end they may be n sincere . The word vsed by the Apostle in both places signifieth properly o something tried by the light of the Sunne . And it is a Metaphore ( as some suppose ) taken from the custome of the Eagle , whose manner is ( if wee may beleeue p those that write the naturall story ) to bring her young out of the nest before they bee full flegde , and to hold them forth against the full sight of the sunne ; the light whereof those of them that can with open eye endure , shee retaineth and bringeth vp as her owne ; the rest that cannot brooke it but winke a●…it , she reiecteth and casteth off as a bastardly broode . In like manner should we doe with those manifold motions that arise in our mindes , and that are hatched as it were in our hearts , ere wee proceede to put them in practise ; q we should bring them forth first to the bright sunne-shine of Gods word ; let them looke vpon that , and it vpon them : if they can endure it , wee may on in them with courage and comfort ; if not , wee must stay both our hand and our heart too from further following or fostering of them . § . 18. Others thinke it rather taken from the vsuall practise of Chapmen in the view and choise of their wares . A wise and wary Chapman that hath to doe with a deceitfull Merchant , Draper , or other , one that keepeth his wares in obscure places where the defects of them cannot so easily be discerned , or hath false lights that may helpe to giue a counterfeit glosse to them , he will take no ware of him vpon his word , but hee will first diligently view it , tosse it and turne it to and fro ouer and ouer , try how it is in the middest as well as at both ends , bring it forth into the light , hold vp his cloth against the sunne , see if he can espie any defect or default in it ; hee knoweth well hee may easily else bee ouer-reached . The like should bee our practise , because our case is alike . Wee haue to deale daily with diuers craftie Merchants ; r by whom wee are sure to bee oft cozened , bee wee neuer so carefull , and can neuer therefore take heede enough how we deale with the●… . There is first the Deuill , for his slienesse and subtiltie tearmed s a Serpent , for his experience and antiquity stiled an t old Serpent : one that , u like a deceitfull Draper ( saith one , ) to draw men on vnto sinne , sheweth them the present pleasure or profit of sinne as the one end of the cloth , but concealeth and keepeth out of sight the middle and the other end of it in the internall remorse here , and the eternall punishment hereafter . Then there is the world , which our selues are wont to say is wholly set vpon deceit , and the Spirit of God saith x is wholly set vpon sin : of whom we may well say as one sometime of an Historian , y Both the words and the shewes of it are all full of fraud . Yea there is lastly our owne Heart as fraudulent and deceitfull as any of them . For , z The heart of man , saith Ieremie , is wicked and deceitfull aboue all things : who can know it ? So deceitfull , that oft-times a it deceiueth a mans owne selfe , and so consequently b it selfe . Hauing to deale then with such craftie ones , we had need to be exceeding warie , that they take nothing vp from them , that they shall offer to obtrude on vs , either by outward perswasion , or inward suggestion , or otherwise , especially where there shall be some good ground and iust cause of suspition , vntill we haue turned it euery way , and tryed it by the light of Gods Law , c examined both ends , weighed well euery circumstance , and searched euery corner of it ; that we may haue d good assurance , as the Apostle willeth , of the lawfulnesse and the warrantablenesse of it , before we venture vpon the admission of it to consent , or to practise . § . 19. This was Dauids course : e Thy testimonies ( saith he ) are my comfort and my counsell . Dauid was a very wise Prince himselfe , f prudent like an Angell of God , as the woman sometime told him . And he had besides a learned Councell about him ; Achitophel among the rest , g One whose words went in those dayes for Oracles . But yet had Dauid a Counsellor beyond and aboue all these , to wit , the voice of God himselfe in his word : This had a negatiue voice in all Dauids consultations ; so that though the matter propounded seemed good in his owne eyes , yea and had the approbation of his learned Councell withall , yet if this his head Counsellor went not with it , it was not for Dauid to deale with . And this Counsellor so long as Dauid hearkned vnto ( for sometime to his owne woe he ouer-shot himselfe by neglecting it ; but for the most part he did so ) so long he did well , and thriued and found comfort , and had prosperous successe in whatsoeuer he went about . And the like must we doe , if we desire to fare as he did ; make Gods word our Counsellour , if we would haue it our comforter : doe as worldly-wise and warie men are wont to doe ; they will doe nothing without counsell ; If they dwell neere to a Lawyer , whom they may freely repaire and haue accesse to vpon euery occasion , and of whom they may haue counsell , and cost them nothing , as oft as they will , they will be sure to doe nothing of moment , where the least matter of doubt or suspition of danger may be , without his aduice . And such a Counsellor haue we h euer at hand with vs , ready on all occasions to aduise vs , neuer weary of conferring with vs , i angry with vs for nothing but either for not asking or not following his aduice ; whom therefore if we shall neglect to consult with , and take counsell of vpon euery iust occasion , the common warinesse of worldly men , yea our owne warinesse in worldly things will one day worthily condemne vs. § . 20. Yet is this that that most men can be hardly drawne to condescend vnto , to take aduice of Gods word , that is so willing to aduise them . There is none but would haue comfort from it : and there is none almost willing to take counsell of it . We like all well to haue a Comforter of it ; but we haue no lust to make a Counsellor of it . But as Dauid , and Gods Spirit by Dauid ioyneth these two together : so k we must not disioyne or seuer them the one from the other ; or if we doe , we shall but delude our selues with vaine hopes . For he that taketh not counsell of Gods word , shall neuer receiue comfort from Gods word . He that maketh it not a Counsellor , shall neuer finde it a Comforter . The neglect of this hath beene the cause that many , wise otherwise and religious , haue oft shamefully ouer-shot themselues , because ( with l Ioshua and the Israelites in their agreements with the Gibeonites ) they haue not beene carefull to consult with the voice of God in his word . In which kinde commeth iustly to be censured the vnaduised cariage of those that practise first and aduise afterward : runne on head into ambiguous actions , and then after fall to examining whether they haue done well , and as they ought in them , or no. Of which course well saith the Wiseman ; m It is a snare for a man to deuoure a thing consecrated , and then afterward to inquire of the vow . A man is ensnared and entangled now by his owne act ; so that he is not so free , n nor fit now to iudge aright of it , because his practise hath forestalled , and ( as it may fall out ) corrupted and peruerted his iudgement : ready therefore as o one partiall in his owne cause , or as a Iudge that hath taken somewhat of the one side , to passe no sincere , nor indifferent sentence . § . 17. As also their preposterous course commeth here not vnworthily to be taxed , that first resolue , & then consult ; determine first what they will doe , and then aske aduice what they should doe . Thus did the Iewish Captaines sometime with Ieremie . p They come to him very demurely , and make deepe protestations , calling God solemnly to witnesse of the truth of their intention , of their willing minde and full purpose to put in execution and practise whatsoeuer God by the Prophet should aduise them vnto , were it good or bad . But ( as q Ieremie after truly told them ) they dissembled but with him . For they were resolued before what course they would take ; and came onely to make triall whether the Prophet would concurre therein with them or no. Which when they found that he did not , they flie off fairely from him ; yea they sticke not to giue him the lie , and to tell him to his teeth , r that the answer he brought them was no diuine Oracle , but an vntruth of his owne coyning at the instigation of Baruc . And in like manner doe many now adayes repaire to Gods Ministers for their opinion in cases of conscience concerning the lawfulnesse of some act that they are resolued on already ; that if they deliuer their opinions with them , they may then be able to say , they had the iudgment of good Diuines for it , before they did it , or attempted ought in it , to stop the mouthes of those with that may afterward question it : but whether they concurre or no , resolued to goe on , and so oft doe directly contrary to the iudgement and aduice of those whom they made shew to consult with . I say not , but that a man consulting with a Diuine , if he receiue not good satisfaction from him , is free still notwithstanding his sentence . But s for a man to resort to t Gods Ministers and Messengers for aduice , when he is resolued before what he will doe , how soeuer they shall aduise , or how soeuer he may be conuinced by Gods word of the contrary , is no other but a meere mockerie both of them , and of him ; yea and , as it falleth out oft , a meanes of deluding himselfe too , and betraying his owne soule to sin : the rather while u God in his iust iudgement many times fitteth such hypocriticall Consulters with such corrupt Counsellors , as speake not what they deeme agreeable to Gods holy will and word , but what they suppose the partie resorting to them is willing to heare . § . 18. A second point wherein this spirituall Watch consisteth , is , the diligent Obseruation of our owne speciall corruptions . x I beseech you , brethren , saith the Apostle , as Pilgrims and Strangers , abstaine from fleshly lusts , that fight against the soule Sinne is the maine enemie and the y bane of mans soule . And z all sinnes in generall fight against euery mans soule ; but some sinnes more specially against some then against others . And as in the world , where two neighbour kingdomes are at open warre either with other , there is an hostilitie in generall betweene all the Subiects of either , euen between those that neuer bore armes against , nor euer saw either other ; but this hostilitie is more specially executed and exercised betweene those that either border either vpon other , or are vp in armes in the field together either against other : So here , there is a generall hostilitie betweene each Soule and all Sinne , but that exercised in more speciall manner betweene each particular soule and some peculiar sinnes ; and these commonly of two sorts , the sinnes of a mans calling or particular vocation , and the sinnes of a mans nature , or of his naturall constitution . § . 19. First , the sinnes of a mans Calling ; vnder which head also may be comprehended the sinnes either of the places that men abide in , or of the times that they liue in . When I say the sinnes of a mans Calling , it is not so to be vnderstood , as if the workes or duties of any lawfull Calling were euill or sinfull in themselues : but that a man by occasion of his place and vocation , or his course of life and conuersation , may haue more , and more frequent occasions of some sinnes then of others , greater and stronger inducements and inticements to some sinnes then to others , which he is therefore more specially to keepe watch against . Thus the Courtiers sinne is with a Naaman to make a God of his Prince , in being content to please the one by displeasing the other : The Captaines sinne with b Ioab , to be a man of bloud , ready to vse , or abuse his weapon rather , to priuate reuenge : c The Souldiers sinne to pill and spoyle , and make a prey of those whom hee ought to protect : d The Lawyers sinne to betray , or to delay his Clients cause , to draw the more fees from him : e The Iudges sinne to peruert iudgement , or to refuse to doe iustice , for feare , fauour , or reward : f The Ministers sinne to sooth vp men in their sinne , or g to forbeare to reproue sinne for feare of mans face : The Handy-craftmans sinne to h doe his worke deceitfully and vnfaithfully , there especially where he thinketh that he cannot be discouered : The Tradesmans sinne i to vse lying and fraud in the vttering of his wares : k The sinne of great men to be oppressors of the poore : and the sinne of the meaner and poorer fort l to be discontent with their estate , m to enuie those that exceed them , and to be instruments of euill offices for their owne aduantage to others . And so vpon each course of life and Calling are there some speciall sinnes attending , which those therefore that follow it are the more subiect vnto , and more in danger to be surprised by , then by many , or ordinarily by any other . Againe , when it is said that the sinnes are to be obserued of the times and places that men liue in ; it is not so to be conceiued , as if all sinnes were not in some sort to be found in all places , or n as if all sinnes had not beene more or lesse in all ages ; but that o some sinnes in some places are rifer then others , some sinnes in some ages more in request then some other : as some diseases raigne more in some places then in others , some infirmities are more frequent at some times then at others : which those therefore that liue in such times or such places , must more specially watch against , as being more in danger to be infected and tainted therewith . § . 20. The second sort of speciall corruptions are the sinnes of a mans nature , or of his naturall constitution , such as he is naturally more addicted and inclined vnto then vnto other . For as it is with the bodie , so is it also with the soule . As in euery mans bodie there is a generall mixture of all the foure humours , Bloud , Fleame , and the two Cholers , in some degree more or lesse , but there is some one of them predominant , in regard whereof a man is said to be of a Sanguine , a Flegmatike , a Melancholike , or a Cholerike Constitution : or as in grounds vntoiled and vntilled there grow euill weeds of all sorts , but there is some one commonly that ouer-toppeth the residue , and groweth rifer and rancker vsually then the rest : So in the soule of man ( since the fall of our first Parents p a generall seed-plot of euill ) there are spirituall weeds of all sorts , a mixture of all vice , the seed and spawne of all sinne , q Atheisme it selfe not excepted : but there is r some one pestilent Humour or other lightly more predominant then the rest , some one maine and master vice , that giueth a denomination , in regard whereof men are said to be , some ambitious , some couetous , some superstitious , some lasciuious , and the like : not as if such persons had no other vice , but that that they are so named by : for it is most true that the Heathen man saith , s He that hath any one vice , hath all other with it ; but t because that beareth the sway , though the other be all there too in a lower , and a lesse eminent degree . This is that which Dauid seemeth to haue aimed at when he saith ; u I was vpright also with him , and kept my selfe from mine owne sinne , x Euery Dauid ( saith one well ) hath his Bathsheba , and euery Bathsheba her Dauid . Dauid had no doubt his sinne , y his beloued , his deare , his darling sinne , that which naturally he delighted in and was addicted vnto . And so hath euery man ordinarily some one corruption or other , that is the delight of his heart and the ioy of his eyes , that he is naturally most wedded vnto , most caried away with . Now z this maine sinne , this master sinne is it that we must principally bend our Watch against ; as a the King of Aram bade his souldiers fight neither against more nor lesse , but against the King of Israel . For as b when he was once slaine , the whole Hoast was soone vanquished : so if this master sinne be once mastered in vs , other petie and inferiour ones will the more easily be subdued . § . 21. But this is it that flesh and bloud will not abide almost to heare ought of . It is in stripping vs of sinne , as in flaying of a beast , the skin commeth away with ease , till you come to the head . Men are well enough content , at least outwardly ; to conforme themselues to good courses , till it come to the master corruption , to the head sinne ; to the c fat sinne that their profit commeth in by , or their d sweet sinne that they doe naturally take pleasure and delight in : but there it sticketh fast , and goeth not on , ( if at all ) without much adoe , but with great difficultie . The worldly minded for other matters will be as conformable as you will desire : But for his State-sinne , or his Trade-sinne , with e Naaman , he must haue a protection , that must not be stirred , it may not be touched : he will doe any thing else that you will haue him ; but therein must God be mercifull vnto him : It is a thing incident to his trade and course of life ; he cannot doe otherwise ; it is his liuing ; and it is no other then euery one doth : and if he should not doe so as well as others , there were no liuing for him in the world . A wretched speech of a distrustfull heart , refusing to trust him with the bodie , whom they would seeme to trust with the soule . f Faith ( saith one well ) feareth no famine . Yea a fearefull signe of an vngratious heart , louing and regarding g gaine more then godlinesse , and preferring temporall liuing before life euerlasting . h It is better , saith our Sauiour , to goe halt and blinde to heauen , then to goe with health and sight to hell . So it is farre better for a man , with i Lazarus , to beg and starue in the streets , and so to be conueighed hence to heauen ; then , with k the rich-man at whose doore he lay , to liue in good fashion , or gather a great estate together here , and then be l snatched away hence to hell . § . 22. Yea , but it is not our fault ; it is the fault of the times ; or , it is the fault of the Land , or the Citie , that we doe as we doe . To omit , that m we ascribe oft those things to the times and places we liue in , that indeed proceed principally from our selues and our owne corrupt hearts : like the Philosophers foole n that complained the roome was so darke she could not see , when shee had sodainely by some disease lost her sight . The rifer any euill is in those places or ages we liue in , the more carefull should we be to shun and auoid such a sinne . o Take heed , saith the Apostle , that you walke circumspectly , not as fooles , but as wise men ; because the dayes are euill . Are the times then we liue in , or the places we abide in , more then ordinarily euill in this or that kinde ? That giueth vs no libertie ; but should make vs walke the more warily ; as men that liue in bad aires , or in time of generall contagion , are more carefull to fence and arme themselues by taking of preseruatiues , eating in the morning ere they goe abroad , carying some things about them to smell to , &c. against danger of infection : that we may be like p the fish , that though it liue and swim in the salt sea , yet it tasteth not of the salt : that it may be said of vs as it was of Noa , q But Noah was a iust man in his generation : not , r a iust man as iust men went in those dayes , ( s that were but a poore praise of so worthy a Patriarke ) but t Noah was a iust man in that generation wherein the whole world was ouer-growne with wickednesse ; he continued iust then when there were none almost iust but himselfe and his familie , and u not all of them neither . Let vs remember in this case that as it is an height of impietie and vngodlinesse for a man x to be bad in a good age , and to continue vnreformed in a time of generall reformation ; so it is a speciall commendation , and a note of true godlinesse , for a man y to be good in a bad age , and to continue vncorrupted in times of generall corruption : yea that it is the office of good Christians ( that are in their kinde and degree z the light of the world , while they are in the world , as a Christ also was when he was in it ) b to shine as lights in the middest of a naughtie and peruerse nation , striuing to shew more sinceritie and more zeale and forwardnesse in the best things , the more dissolute the times grow , and the more corrupt those are they liue among ; like the lampe that shineth brightest where the aire about it is most darke , or the roome that it is in ; and like the fire that burneth hottest and scaldeth most , when the weather is most cold , in the sharpest of winter . § . 23. Againe , in the like manner it is with men for their natiue corruptions . For to passe from the worldly to the fleshly minded : Come we to the lasciuious and incontinent person ; we shall finde him affected as Herod was , c ready to heare Iohn Baptist gladly , and vpon his motion to doe many good matters : but if you begin once to deale with him about his Herodias , d he can no longer endure you . Some such haue not sticked openly and plainly to professe , that they cannot , nor will not leaue their lust and their lecherie , no not for the sauing of their soules . So deale we with the drunkard ; we may chance to finde him tractable enough otherwise : but if you come once to his drinke , to pull the cup from his mouth , or plucke it out of his hand ; you may as soone e wring ought out of the fist of some Giant , f it is so fast glewed to either : he will make you answer with the vine in Iothams parable ; g I cannot leaue my wine ; nor giue ouer my good fellowship : h take away my good liquor , and you take away my life . So for the angry man , that is of an hastie and a furious disposition : reproue him for his furious and outragious behauiour , his cursing , and banning , and blaspheming of Gods name . What will his answer be , but this ? I confesse , it is a fault indeed to doe thus : but you know my nature . I am of a cholericke constitution : and seare fewell is soone fixed . i Euery man hath his fault : that is my naturall infirmitie : and it must be borne with . I cannot mend it , and my life lay vpon it . Yea men account it an all-sufficient Apologie , and an vnanswerable plea for their grossest corruptions , if they can say but , It is my ▪ nature . Socrates ( as k they report of him ) when there came one Zopyrus to Athens that professed by mens physnomie to tell how they were affected , and hauing guessed shrewdly at the matter with many other , was at length brought to him , and after a diligent view of his visage censured him for a man blockish , proud , ambitious , vicious of life , and tainted with many foule matters , whereupon the standers by fell a laughing at him as now out of his Art ; bade them stay their laughter , for the man , he said , spake not amisse : true it was , that he was naturally indeed so affected as Zopyrus had said , but by the helpe of Philosophie he had altred and ouercome nature . Can a naturall man then by naturall helps so restraine and curbe his owne naturall corruptions , that they shall not come to breake forth on him , or to be discouered in him ? And cannot Christian men , hauing spirituall and supernaturall helps , doe as much , yea or much more ? A foule shame it is for vs , and no small staine to our profession , if by Gods grace assisting vs we cannot doe that , which by humane learning alone Heathen men haue effected before vs : Not to adde , what our Sauiour saith , that , l vnlesse we goe beyond such , we shall neuer be saued . § . 24. Is it a corruption of thy nature ? or is it a sinne incident to thy calling , or to thy course of life and condition ? Then it is that sinne that God specially calleth thee to keepe watch and ward against . For what neede or vse is there of watching there , where there is no feare or danger of assault ? Were it not a wise watching , for men to keepe watch and ward against such enemies as are many hundred miles off them , and neglect those the meane while that are neerer at hand with them , ready euery houre almost to be setting vpon them ? If there were ( as oft there hath beene ) hostilitie betweene France and vs ; were it a wise part , or would it deserue the name of watching , to set some about the Cinque-ports to keepe out Turkish men of warre , but to let French-bottomes passe freely in and out to land forces at their pleasure ? m They are thine owne corruptions , not other mens , that wage warre against thy soule : those it standeth thee therefore in hand to keepe watch and ward against ; because those they are that thou standest most in danger of ; and n those they are that the Deuill is readiest to assault thee withall : such as are the sinnes either of thy birth and constitution , or of thy breed and education , or of thy course of life and conuersation , or of thy state and condition , or of the times thou liuest in , or of the places thou abidest in ; which because they be neerest or deerest vnto thee , thou maist soonest therefore be drawne away by them , and canst hardliest in that regard be withdrawne away from them . § . 25. A third point or head of this spirituall Watch , is the carefull auoidance of all occasions of euill . o A prudent man , saith Salomon , foreseeth the plague , and hideth himselfe : but the foolish goe on still , and are plagued . And it is indeed a point of true spirituall wisdome to foresee sinne afarre off in the occasions of euill , and p by eschewing the one to preuent the other . q Flie from sinne ( saith Sirachs sonne ) as from a Serpent . r He were euill aduised that would sleepe neere the hole where he knew that a Serpent harboured ; or that seeing a Serpent making toward him , would vse no meanes to keepe it from him , till it got within reach of him ; alledging for himselfe that s he were safe enough , so long as the Serpent fastneth not vpon him . t Nor were they better then starke fooles , that should sit still and suffer the enemie , whom they were informed to be vp in armes and comming for them , to enter their territorie , approach their Citie , sit downe before it , and raise rampires against it ; pretending the meane while , that all is well enough with them ( what should they need to feare or care ? ) so long as their walls are not scaled , nor the Citie it selfe surprized : The latter is like enough soone to follow , if way be giuen to the former . In like manner here u it is but a sorrie watching that we hold against sinne , vnlesse we keepe watch withall against the occasions of euill . If we wax remisse in our watching against the one , we shall soone be surprized and subdued by the other . It was the wile that x that wilie one vsed against our first parents , and by it preuailed with them . He would haue the woman at first but goe and see the forbidden fruit ; y though they were not to eat of it , yet they might lawfully enough looke on it ; it was the taste , not the view of it that God had forbidden them . But z What meanest thou , O woman , ( saith one of the Ancients ) to eye thine owne bane so wishfully ? Why shouldest thou haue such a minde to gaze on that which thou maist not meddle with ? And indeed it fell out full vnhappily with her ; as with the fish , a that is nibbling so long vpon the bait , till at length it be suddenly vnawares caught with the hook . For b from gazing vpon it she proceeded to gaping after it ; and from sight and view to touch and taste , to c the taking in of that that proued the bane both of her and hers . And it is the course whereby Satan yet to this day preuaileth with a many ; such especially as seeme to make any conscience of their courses ; by drawing them into bad company , combining and linking them in league with lewd ones , egging them on to vnnecessary contentions and Law-suits , enticing them to some kinde of lawfull , but dangerous delights , and such like wiles at the first sight not appearing to be such , hee leadeth them into such sinnes as themselues at first intended not , nor once dreamed ( it may be ) that they should euer be drawne vnto . § . 26. To this purpose as the Apostle Paul saith of the Ministers of the word , that they must not d intangle themselues with worldly affaires : thereby implying that the Minister of God by giuing way to multiplicitie of worldly businesses , though he intend not in so doing to neglect or grow slacke in the worke of his owne function , yet may come to be so pusseld and snarld in them , that he shall not be able to get well out againe when he is once in . and so may be , beside his purpose , with-drawne from that which he should e principally attend . So the Apostle Peter of many Christians , that f hauing escaped the defilements of this world ( that is , such sinnes as worldly men are wont to be ordinarily defiled with ) by being g intangled , ( to wit , in the like occasions of sinne , and such h snares as Satan had in the same set for them ) they come at length to be ouercome and vanquisht againe ; to wit , by being drawne againe to the practise of such foule enormities as in themselues they had formerly reformed . In regard whereof it is that our Sauiour doth admonish his Disciples to i Watch and pray , that they enter not into temptation . For that k if they doe enter , an hundred to one it is , ( such is mans naturall weaknesse and pronenesse to euill ) that they come not out without some foile . And l agreeable to our prayer should our practise be ; or else it is but a mock-praier , and a mockery of him whom we pray to . As we are taught to pray that we may not enter into temptation ; so must wee take ●…eed how we offer our selues vnto temptation . Else m what is it but a meere mocking of God , to aske that of God , which wee wilfully deny to our selues , when we might haue it ? Or n how can we hope that God should heare vs when we heare not our selues , when we refuse to put an Amen to our owne prayer ? Wee must o shun , saith the Apostle , and be shie of the very shew and shadow of sinne : be afraid , not , with p the burnt childe , of the fire , and the flame only ; but of the very smoake it selfe of sinne : remembring that q though the smoake can doe no great hurt it selfe , yet the fire that may burne vs shrewdly , is not farre from it . § . 27. Where commeth to be met with the idle plea of those , who when they are admonished or aduised to forbeare some courses , some companies , that may in this kinde proue preiudiciall and dangerous vnto them , are wont to say ; Why ? Is it not lawfull to doe this or that ? or , Is it simply vnlawfull to be in such and such company ? Yea but , saith the Apostle to such ; r All things ( that is , all things in their owne nature indifferent ) are lawfull : but all ( such ) things are not expedient . Things in themselues lawfull , in the vse of them proue oft inexpedient ; and then become they in that regard , and so farre forth vnlawfull to vs. The vse of a thing and the abuse of it are many times so close twined and twisted together , that a man cannot lay hold on the one but he shall be taken with the other ; he cannot pull the one to him , but the other will come with it and accompany it in spight of his heart , though he doe not desire the company of it , or to haue any dealing at all with it . Yea sure it is ( as one well saith ) that s Hee that will needs doe all that euer he may doe , will be soone drawne to doe somewhat also that he ought not to doe . And better it were for a man to forbeare many things that he might doe ; ( there is no hurt in such forbearance ; t it will neuer begriefe or offence of heart to him , as shee said to Dauid in another case , that hee hath so done ) then by venturing so farre betweene winde and water , in what he may doe , to be but once ouertaken in what he should not doe ; which may proue a corasiue to him as long as he liueth . And certainly as u it were but a fond course for a man that is trauelling by the way , when hee hath a faire broad path to walke in , to presse so neere x the brinke or banke of a brooke that runneth along by it , and that , y where the ground is slippery , and when the wind is high and bloweth stiffe , that z ten to one he is in ouer shoes , if not ouer head and eares , ere he goe far , yea that at euery step almost he is in danger to slip in : So here it is a very vnwise and improuident cariage , for a man , when hee hath the a broad rhoad of Gods law , giuing him scope enough to walke at large without danger in the vse of Gods good creatures and in the ordering of his courses , yet to presse needlesly so neere vpon the borders and confines of sinne , that as Dauid saith to Ionathan , b as sure as God liueth , there is but a step betweene death and me ; so there is but a step betweene sinne and them ; or as he of men at sea , c but a three inch plancke betweene them and death ; so but an inch or two betweene them and that that may be their bane and the very break-necke of their soule : and that step or inch further may the Deuill soone push them , or the very swinge and sway of their owne corruption may of it selfe easily cary them . For d it is in going to God-ward , as in climbing an hill ; a man shall be enforced to stay and breath himselfe oft ere hee would ; e it is in walking to sin-ward as in running downe an hill ; a man shall not be able to take vp his fierce and disordered affections , and to stay himselfe where hee would : f A man is carried with the strong streame of his owne affections in the one , hee must striue and struggle against the maine current , yea the swift and stiffe torrent of his owne corruptions in the other : so that g vnlesse he striue and straine hard , if hee grow but remisse hee will soone be going amaine backward ; and when he is once going on toward sinne , or neuer so little gone in sinne , it is not easie for him to stop and stay , when he will. And how carefull had we need then to bee of keeping aloofe off from that , how fearefull of making toward it , or pressing neere vpon it , which if we doe but approach vnto , we shall hardly keepe out of , if we once chance to step into , wee shall hardly but goe on in ; and if we step but once into , may be , if we goe on in , will be our end . Oh let vs consider then how dangerous it is euen to approach neere to this whirlpit , where we may so soone be wheeled in ere we are aware : let vs take heed how we be h playing about the hole of the Aspe , or neere the den of the Cockatrice : let vs remember that it is in the vse euen of things indifferent that Satan most vsually setteth his snares for Gods seruants : and that hee preuaileth against those that be not grossely prophane and vngodly more often by the immoderate and inordinate vse of things in themselues lawfull , then by drawing them to such things as are simply euill and vnlawfull in themselues . And withall , that it is as i easier , so safer , for the fowle to passe by the snare while she is yet out , then it is to wind her selfe out againe , when she is once in : She is safe enough for being caught , if she keepe aloofe of it ; she ventureth catching , though she be not caught , if she come ouer-neere it . k Keepe alòofe of her ( to wit , the Harlot ) saith Salomon lessoning his son , come not so much as once neere the doore where such a one dwelleth . He is in danger that so doth , whether he goe in to her or no. And l he sinneth dangerously that wilfully exposeth himselfe to the danger of any sinne . § . 28. Now in this kinde is more speciall regard to be had , as before of our speciall corruptions , so here of such speciall temptations as wee haue formerly found our selues either to haue fallen , or to haue beene in danger of falling by , m that we may the more warily for the time to come shun such things , as though not euill in themselues , yet we finde to haue beene formerly occasions of euill vnto vs. n Turne mine eies away , saith Dauid , ô Lord , euen from beholding of vanity : not mine heart onely from affecting it , but mine eies also from beholding it . It is not likely indeed ( though some haue so thought ) that Dauid penned that Psalme after his foule ouer-sight with Bathsheba : it may seeme rather by the maine matter of it to haue beene made during the time of his exilement vnder Saul , before he came to the crowne . But o well might Dauid , or any other in Dauids case , calling to minde after the like offence , what had beene the occasion of his fall , how by letting his eyes run at randome , and not watching ouer them as he ought , he had come to be caught in Satans snares ; well , I say , might such a one pray earnestly vnto God , as Dauid there doth , that his eies as well as his heart might bee kept within compasse , left by the one Satan might come againe to surprise and to seise vpon the other . Yea not only ought such a one so to pray with Dauid , but to ioyne practise also with his prayer , by p making ( as Iob sometime did ) a couenant with his eies , q that they should no more be fixed and set vpon such obiects as had beene formerly occasions to him of folly and of fall : and so others in the like case to forbeare such company , cast off such acquaintance , shun such priuate familiarities , and breake off such needlesse businesses , as haue beene the meanes formerly to ensnare them vnto sinne . Remembering what the Prophet saith , describing the man that shall both dwell in safety here , and behold the glory of God to his eternall comfort hereafter , that r he is such a one as walketh righteously , and speaketh vprightly , and refuseth gaine by oppression ; that shaketh his hands from taking of gifts , ( he will not only not consent to doe a man wrong , but will s not so much as receiue a gift t whereby hee may bee engaged or enclined so to doe ; ) and stoppeth his eares from hearing of bloud ; ( he will not only haue no hand in the shedding of it , but he cannot endure to heare any communing of it ; ) and lastly , that shutteth his eies from seeing of euill : he not escheweth only the practise of it , but he euen u shunneth the very sight of it , so farre forth as it may be a meanes to inueigle his heart ; or the sight of ought that may betray his heart thereunto . § . 29. The fourth and last point wherein this spirituall Watch consisteth is the constant resistance of temptations vnto euill . x It cannot bee , saith ou●… Sauiour , but that offences will come : So it cannot ●…e auoided , walke we neuer so warily , but that occasions of euill too too many will be offered . Heerein therefore standeth a further part of this our Watch , as in a carefull auoidance ( so much as in vs lieth ) of the occasions of sinne that they be not offered : so in a constant resistance of temptations and encitements to euill when they shall be offered , yea when they shall be vrged and enforced vpon vs ; that which the Apostles Iames and Peter call y the withstanding of the Deuill and his instruments ; and the Apostle Paul z withstanding and standing , or standing firme and fast by standing out , in the euill day , that is , in the time of temptation . a On that night , saith the story of Assuerus , the Kings sleepe went from him . It is no watching to speake properly , neither is it thank-worthy , for a man to lie awake , because hee cannot sleepe : but when long continuance of waking , and the vsuall houre of rest , and the drowsinesse of his owne braine , and the heauinesse of his eies , and the example of others fast asleepe by him , shall all concurre and conspire as it were to cast him into a slumber , for a man b then to striue to keepe waking is true watching , and is thank-worthy indeed . So here for a man to keepe himselfe sober , when hee cannot come by wine or strong drinke , or when he wanteth his good-Fellowes to drinke with ( for this it is one of those sociable sinnes ; there is no life in it without company ) it is c not thank-worthy , the will is as good , or as bad rather , still as euer . But for a man to bee carefull not to breake the bounds of sobriety , when he shall be in place where wine is plenty , and no restraint of it , and where company will be egging him on , and vrging him with instance to take more then is meet , that is true temperance and praise-worthy indeed . In like manner d for a man to keepe a true man , as we say , because he was neuer put in trust , or to deale faithfully , where a due and strict account is taken of his actions ; it is no commendation the one , and it is but a very slender commendation ( if any at all ) the other . But for a man that hath trust reposed in him , and none to looke after him , or to call him to account ( as e Ioseph , as f the work-men about the Temple sometime ) to deale then truly and faithfully , especially when want and penury shall be perswading him to the contrary , g that is indeed a matter of high commendation ; that is watching ouer a mans hands and fingers indeed . Thus also for a man to liue chastly and keepe continent , h when he wanteth his lewd company , or for a woman to liue honestly whom no man looketh after , or i because she is otherwise looked after , and a narrow watch is set ouer her , deserueth not the name of watchfulnesse in either , yea the heart may be neuer a whit the lesse faultie with either . But for k Tamar to deny Ammons incestuous suit , and to stand out against him , till by meere force shee bee constrained l to endure rather the dishonest act of another , then to doe any of her owne ; for m Ioseph sued and sought to by his Mistresse n that had some kinde of command ouer him , yea vrged and solicited day after day to condescend to her adulterous desires , o to refuse to yeeld to her allurements , ( her inforcements I might well say ) and p to choose rather to hazard losse of present liberty ( such as then he had ) by not sinning , then to gaine further enlargement and aduancement ( there might well bee hope of future preferment ) by consenting to sinne ; it was a part and practise of due watchfulnesse indeed . § . 30. Where commeth to bee met with that vaine and idle Apologie that many are wont to make in defence or excuse at least of their inordinate behauiour , that they were prouoked and vrged to doe that they did . Are you not ashamed to be ouerseene with drinke in such sort as to make your selfe a scorne and a laughing stocke to euery one that beheld you , and to become no better then a beast ? Oh ; saith he , I was vrged to it : I was in company with Chapmen or Customers ; ( they are those that a man liues by ) and I could not doe otherwise then I did . Yea but no man could or can ( q nor the Deuill himselfe ) compell thee to sinne , vnlesse thou wilt thy selfe . And there were no need for thee , or for any man to watch against such sins as these are , if there were no such occasions of falling into them , or if no such temptations to incite or entice thereunto . Againe , saith another reproued for his outragious behauiour in cursing and banning , swearing and swaggering , and blaspheming , as before ; I did nothing but what I was vrged and prouoked vnto : It would haue angred an Angell ; it would haue made a Saint sweare , to be vsed as I was , to endure what I did . Alas ! and r what vse were there of patience , were there no prouokement to impatience ? or what praise is it there to be patient , where there is no occasion ( for iust cause none can be ) of impatience ? s Shall another mans wickednesse make thee wicked like him ? Wilt thou imitate him in that , wherein thou condemnest him ? and be like him in that which thou mislikest in him ? Yea shall mans wronging thee make thee wrong God ? his abusing thee make thee abuse Gods blessed name ? his flying in thy face make thee flie in Gods face ? What watching call wee this , for a man to keepe no longer awake , then till his eies begin to grow heauy , and then of his owne accord to settle himselfe vnto sleepe ? Or what watching is it to keepe watch and ward , to fence and fortifie , where no assault is made , and to set no watch nor make resistance when we are indeed assaulted ? to watch , till we see the enemie whom wee should watch against , approach ; and so soone as we descrie him , as t the hireling , when he spieth the Wolfe comming , to leaue instantly and giue ouer our watch ? No : it is in regard of continuall danger that wee are in , either by inward defect or by outward default , that this Watch is required : And therefore there must watch be most diligent , where is most likelihood of danger , or where hottest assault is made : Yea continuall watch must bee held and ioyned with resistance , not till assault only be made , but so oft as assault shall bee made , and so long as it shall continue : Which because it will so doe euer euen till we die , this our Watch must continue also euen vnto death . § . 31. Hitherto then we haue considered of the manner of this Watch , and wherein the same doth principally consist : Let vs now further consider of some Meanes of helpe and furtherance , whereby we may be the better enabled to goe thorow therewith . The first may bee the practise of Sobrietie and Temperance , u Take heed , saith our Sauiour , lest at any time your hearts come to bee oppressed or surcharged with surfetting and drunkennesse , and with the cares of this life : and so that day come vpon you and surprize you vnawares : But watch and pray continually . And surely as it is with the body ; so is it also with the soule . Temperate diet is a great helpe to bodily watching : and on the other side x when men haue ouer-liberally eaten and drunke , they are wont to be heauy and drowsie , ready to slumber as they sit , fit for nothing but for sleepe . And no lesse enemie to this spirituall Watch is such riot and excesse . y Be not filled with wine , ( saith the Apostle ) wherein is excesse ; but be filled with the Spirit : as if when the one went in , the other went out ; and there were no roome left for the one , when men are filled so with the other . Wee are wont to say that When the wine goeth in , the wit goeth out : but the Apostle saith , that when wine is thus taken in , the Spirit of God is expelled , ( wherwith we should watch ) & the Spirit of Satan is entertained , ( against which we should watch ) and the Temple of the one is made a stie and a stable for the other . For such excesse is a meane euen z to drowne the minde , and by casting reason & vnderstanding into a dead & deadly sleepe , to make men vnableto watch against the motions of sinne , a to shut the doore of the heart against all vertue , & to set it wide open to all vice . By meanes hereof came b Noah to discouer his owne shame in the sight of his sonnes , to his disgrace and reproach . Yea by meanes hereof came c Lot in beastly manner to abuse himselfe by filthy incest with those that came out of his owne loynes , and so became he the father of an accursed bastardly broode . And no maruaile if Sin and Sathan finde free entrance at will , when that is shut out , or laid vp that should watch against either . § . 32. On the other side d Sobrietie is a speciall helpe vnto vigilancie : which the Apostles therefore are wont vsually to ioyne the one with the other . e Let not vs sleepe , as others doe , saith the Apostle Paul ; but let vs watch , and be sober . And , f Be sober and watch , saith the Apostle Peter . Which sobrietie also must be vnderstood to consist , not in the temperate taking of meat and drinke only , but in a moderate vsage of all other temporal blessings , such especially as we are wont to take pleasure and delight in . For there is ( as the Prophet saith in another sense , Thou that art drunke , but not with wine ; and , h They are drunke , but not with wine ; and they stagger , but not with strong drinke , ) there is , I say ( as I haue shewed i elsewhere ) k a drunkennesse without either wine or strong drinke ; yea and a surfetting too without flesh or foode . A man may surfet of , and bee drunke with prosperity , with pleasure , with game , with disport , with other the like delights ; and may well be said so to doe , when he is so transported with them , so distempered by them , that hee breaketh forth into such disordered and outragious behauiour ; as , of immoderate reioycing , and excessiue laughter , of howting and showting , and of gesture vnseemely , or of fretting and chafing , of cursing and banning , of swearing and blaspheming , or the like , as will not stand with sobriety , and such as they could not but condemne in themselues , were they not for the time in a manner drunke and beside themselues ; yea sometime , not such only as all sober minded men would abhor , but l such as euen a mad man himselfe , if he be not starke mad , will esteeme to be mad cariage . § . 33. Whereas some therefore vse to say , when they are rebuked and reproued , as for their abuse of Gods good creatures , so for their drunken and disordered behauiour at game , or otherwise ; Is it not lawfull to eat and drinke ? and , Is it not lawfull to vse game ? and , Is it not lawfull for neighbours to be merry together ? Yes vndoubtedly : Christianity enioyneth not , nor exacteth of vs any Stoicall austerity . God hath giuen and granted vs , as m bread to strengthen our bodies , so wine to cheere our hearts withall : he hath liberally afforded vs the free vse of his good creatures , not for necessity alone , but for lawfull delight too . n Neither doth it follow , that Gods children take no delight at all in such outward delights , because they haue other more principall ones that they take farre greater delight in . It is promised as a blessing euen vnto Gods people , that o there should be boies and girles playing together in the streets of Ierusalem : and that p they should haue liberty to inuite and entertaine either other , each man his friend or his neighbour vnder his vine or his figtree , in his orchard or in his arbour . But can we not vse Gods creatures , vnlesse we abuse them , and make that the bane and poison of our soules , that was giuen vs to bee the food and stay of our bodies ? Or q can we not be merry vnlesse we make the deuill our play-fellow ? Can we not bee merry , vnlesse wee be mad ? r Is there no mirth at all but in swearing and swaggering , and in blaspheming of Gods blessed name ? s Is our mirth ( thinke we ) nothing worth , if it be not mixt with profanenesse ; if it be not seasoned , or tainted rather , with impietie & vngodlinesse , or with impurity and vncleannesse ? Such eating and drinking is accursed eating and drinking : such t mirth is accursed mirth , euill-beseeming any Christian , and such as will at length u end in mourning and woe , yea in eternall mourning and euerlasting woe , if it be not speedily preuented . As the Apostle saith , in regard of others , so is it no lesse true in regard of a mans selfe ; x It is euill for a man to eat with offence ; and with the disabling of himselfe vnto good duties : And it is euill for a man to vse game or any other lawfull delight in that manner , as it shall bee an occasion , either of stumbling to others , or of sinne and euill to himselfe . And , y It is not good therefore for a man to eat flesh , nor drinke wine , nor vse game , nor doe ought else , whereby either himselfe , or any other shall be occasioned to sinne . For what we owe vnto others , z we owe much more to our selues ; being enioyned a to loue others indeed , but as our selues . And therefore ought wee to haue a care as well to b liue soberly in regard of our selues , as to c walke charitably in regard of our brethren . § . 34. The rather are wee to bee heedfull and carefull in this kinde , because ( that which made d Iob so fearefull and suspitious of his children , lest they should ouer-shoot themselues when they were feasting together ) e we are more prone to be carried away vnto euill in our pleasures and delights , in mirth and game , in sport and pastime , then amids our sadder and more serious affaires . With these commonly is Satan tempering his poison to infect our soules with vnto death ; vnder these is he vsually hiding his hookes to catch vs withall to our destruction : as those that seeke by poyson to make a man away are wont not to minister it alone , but to mixe it with such meat as the party ordinarily feedeth on , and taketh most delight in , or to giue it him in his ordinary drinke ; and f as the Fisher-man baiteth his hooke for each fish with such bait as the fish vsually feedeth on and most greedily gapeth after . Besides that wee are in danger by such meanes to bee soonest surprised of him ; as g Ammon was sometime by Absaloms Followers , and h Elah by Zimry his owne traiterous Seruant , and i the Citizens of Laish by the children of Dan , for that we are in such cases commonly most secure , and least mistrustfull ; and k the more in danger therefore , the lesse wee misdoubt it , or dreame of it . § . 35. A second helpe vnto Vigilancie is the society of Saints , the company of those that be godly and religious . l Two , saith the Wiseman , are better then one . For if the one of them fall , the other is at hand to helpe him vp againe . But woe bee to him that is alone . m For if he fall , he hath none to helpe to raise him againe . A drowsie person , if hee be alone , is ready presently to fall asleepe . But if hee be in company , n the very presence of others , besides their mutuall conference and discourse , is a good meanes to keepe him awake ; and if he begin but to nod , some one or other of the company is ready to iog him on the elbow , and either to keepe him awake , or to awake him soone againe , if on a sodaine he be sleeping . As it is dangerous therefore for a man to be left alone , when hee is heauy , and sleepe may ( as after a veine opened or some potion taken ) proue preiudiciall vnto him : So o it is dangerous for vs in regard of our drowsie disposition to be solitary ; p we may the sooner be surprised with sinfull suggestions , the more easily be drawne to yeeld to Satanicall temptations , and the longer may it be ( if euer it be ) ere we recouer our selues againe after them : Whereas if we be in company with those that bee wise and wakefull , it may be a meane to keepe vs waking oft , when we would otherwise be slumbring , and to recouer vs the more speedily when we are sodainely fal●…e into slumber vnawares . To this purpose the Apostle exhorteth Christian men q to obserue either other : that is , r to haue an eye one to another , and not each one to himselfe only ; to keepe watch one ouer another , and not each one ouer himselfe onely , like cursed Caine that asketh of God , s whether hee were his brothers keeper . And to what end would he haue them thus to watch ouer their brethren ? t to whet them vp , or whet them on , saith the Apostle : ( that which we all stand in need of : ) to prouoke & egge them on vnto godlinesse and well-doing , to keepe them watching with themselues . And how is that done ? Surely , u As iron , saith Salomon , whetteth iron ; so the very face of a man whetteth his friend . x The very presence of a religious person , and much more his good speech , and his godly carriage , his holy aduice , his discreet admonition , his seasonable reproofe may be a meane to encourage and cheere vs vp when wee doe well , to restraine and stay vs vp , when we are slumbring and sinking downe , to recouer and raise vs vp againe when we are downe vnawares . In which kind , a as the whet-stone , though dull and blunt it selfe , yet is able to sharpen iron tooles : so euen those that be but dull and drowsie of themselues , but yet diligent , and desirous to keepe waking both themselues and others , may helpe to sharpen and quicken euen those that bee otherwise more wakefull ( it may bee ) then themselues . For as z there is none so learned , but he may learne something from the very meanest , euen from those that bee farre inferiour in gifts to himselfe : a Apollos though a learned Teacher and well read in the word , yet may bee taught something by a silly Tent-maker and a weake woman , that he was ignorant of before : and b the Iewish Rabbines acknowledge that they came to vnderstand a place of the Prophet c Esay by hearing an Arabian woman mention d abroome , or a beesome in her language to her maide : so there is none so watchfull of himselfe , but hee may haue need of others to watch ouer him , and may receiue benefit in that kinde , euen from a drowsie soule , one that is lesse wakefull then himselfe . In a word , drowsie persons , if they desire to keepe waking , can better doe it in company together one with another , ( it is not likely they should all sodainely fall fast asleepe at once ) then they can being seuerally apart either from other . § . 36. Well therefore and wisely addeth the Apostle in that place ; e Not forsaking the fellowship ; as the manner is of many . And againe ; f But we are not of them that with-draw themselues to their owne ruine . g It is not safe for a melancholy man to be much solitary : and it is a matter of no small danger for a Christian man to affect a solitarinesse , or a sullen kinde of priuacy and retirednesse , and by occasion thereof to sequester himselfe from the company and society of others , though it be vpon some good and godly pretence . Thus as in the Church of Rome , at this day many affect a Monkish course of life , vnder colour of withdrawing themselues from the world : So among the Auncients we finde that some worthy men otherwise had sometime some cogitations and proiects looking and bending somewhat that way , yea that sometime they made some triall of conclusions in that kinde . But what doth one principall man among them confesse , writing to another of them out of the wildernesse , whither he had withdrawne himselfe , how he found himselfe th●…e affected ? h What I doe here night and day ( saith he ) I am euen ashamed to relate . For the City businesse I haue shunned as an occasion of many euils : but my selfe yet I cannot shun . But it fareth with me , as with men at sea that are sea-sicke because they cannot brooke the sea : when they are in a greater ship , they thinke they should bee better , if they were in a lesse barke ; it is the rolling of the great ship they thinke that maketh them so euill : and so out of the ship they get them into the boat or the barke . But in the ship or in the barke they are bad still , as euill as euer , i so long as the bitter choller abideth with them that pestereth their stomacke . In like manner it is with vs. k Carying about with vs our inbred and inmate passions , wee are euery where encombred with the like perturbations : and so l gaine no great matter by this ▪ our solitarinesse , and sequestring of our selues . And another of latter and more superstitious times , though a great admirer and practiser of Monasticall life himselfe , aduising a woman that had a great minde to the Wildernesse ; m Is it not wisdome , saith he , peraduenture you will say , to eschew as the wealth , so the throng of the City ? will not my chastitie be there safer , where conuersing with few or none , I may please him alone whom I desire principally to approue my selfe vnto ? n No , by no meanes , say I : One that will doe euill , shall finde matter enough in the Wildernesse to worke vpon , and beside shady shelter in the thicket , and silence in solitude . For the euill that none sees , none findes fault withall . And where there is none to finde fault , the Tempter is the bolder to assault , and the fault is committed the more freely . Whereas being in company you cannot doe euill though you would : for you are presently e●…ed , chid , rebuked and reclaimed by the rest . o To conclude , either you are a wise Virgin or a foolish one : if a wise one , the company hath need of you ; if an vnwise one , you of it . And else-where dealing with some other in like manner affected ; p Perchance , saith he , you will make choise of solitarinesse , not well weighing either your owne weaknesse , or Satans assaults . For what can bee more ieopardous then to wrestle alone with such a slie aduersary as seeth vs when we see not him ? We had more need to seeke out some troupe to ioyne our selues with , where we may haue as many Fellow-helpers as fellowes . For it is the congregation that is q terrible , as an armie well ranged . But r woe be to him that is alone : for if he fall , he hath none at hand to helpe him vp . s That which a many finde too true by wofull experience , when t the noone-day Deuill hath inticed them out into the Wildernesse vnder pretence of greater holinesse , and strictnesse of life . And vndoubtedly , as there is none but are more prone to slumber when they are alone , then when they are in company with others that are awake ; so there is no man , if he well consider himselfe , but he shall finde that hee is more prone to bee assailed with euill suggestions and motions , when he is alone by himselfe , then when hee is in company with others that be religiously affected . In regard whereof it is not without good cause that the same Author saith , u I more feare the euill that I may doe alone , then what I cannot doe but in company . Those therefore that shunnnig the society of others , sequester themselues , and x will needs liue wholly to themselues , doe but in so doing depriue themselues of a maine helpe vnto watchfulnesse , and expose themselues vnwisely , ( though it may bee vnwittingly ) vnto the wiles and snares of their suttle Aduersary , who is then with them vnseene , when there is no body else by them ; and is then readiest to assault them , when there is none by to assist them . § . 37. But as a hee said sometime to one that was talking , as he said , with himselfe , He had neede be well aduised , that he talked not with a bad Companion : so here , a man that not without good cause desireth company , b had neede yet be wary what company he lighteth on and associateth himselfe vnto . For c as the benefit is great that commeth by good company , so is the danger and harme no lesse that accreweth by bad . Associatiō is of much force both the one way & the other . d Our society with others , and theirs with vs , cannot but preuaile much either to make vs like them , or to make them like vs. * He that walketh but with the wise , saith Salomon , shal wax wiser thereby : and he that keepeth company with fooles , shall be the worse for it . The very company of either is wont ordinarily to worke euen with some efficacie on those that much or oft conuerse though for other ends with either . A third helpe therefore vnto Watchfulnesse may be the shunning of the societie and fellowship of wicked and prophane persons . e Away from mee , saith Dauid , all ye workers of iniquitie . And , f A wicked person I will not know : I will haue no acquaintance with any such . Yea to this purpose , as he inuiteth good company to him , g I am a companion of all those that feare thee , and keepe thy precepts . Such as feared God , were they high or low , were they rich or poore , they were for his company , he was content and desirous to bee acquainted with them . So on the other side hee biddeth all prophane ones away from him , h Away from mee , yee wicked ones : I will keepe the commandements of my God. As if he could not keepe Gods commandements , at least not so well as he would , so long as the wicked were in company with him . And in this regard as else-where he professeth of himselfe , that i he would neither sit among , nor goe abroad , nor keepe any company with such : so k he pronounceth him a happy man , that neither walketh with , nor standeth amids , nor sitteth among , that in no sort or manner conuerseth with those , that are wicked , sinfull , and scoffers at goodnesse and godlinesse . Not that a man should by and by in a l Pharisaicall humor condemne or contemne euery one that commeth short of himselfe either in knowledge or in practise of sanctification , or should sequester himselfe from euery one that is not so forward in , or zealous of the better things , as were to be wished and desired ; like those proud Hypocrites in Esay , m that say , Stand aloofe of me ; come not neere mee : for I am holier then thou . n Weake ones are to be receiued , not to be reiected : o to be healed and strengthened , not to be turned out . But for those that be openly prophane with p Esau ; scoffers and deriders of religion with q Ismael ; by their loose and lewd course of life proclaiming and publishing not an vtter want onely of goodnesse and godlinesse in them , but a peruersenesse of heart and an auersenesse thereunto ; r such , saith the Apostle , should men shun : s lest they corrupt vs , when we cannot correct them . For t the very sight of bleare eyes may hurt those that haue whole , but tender , eyes : when u the sight of the whole will not helpe the bleare-eyed . Sooner may euill be fastned vpon good ones , weake ones especially , then good things conueyed vnto and wrought into those that be obstinately euill . § . 38. And surely as some bodily diseases are said to be catching and contagious ; a man may soone catch them by being in company of or drinking with those that haue them : So t it is with most diseases of the soule ; this spirituall Lethargy is a contagious , a catching disease , we take it easily one from another . u Euill company is infectious , as euill aires are . There is x a kinde of contagiousnesse in loose and lewd companions , as well as in those that are possessed of some pestilent disease . And we haue great reason therefore , if our soules health be deere to vs , y to bee carefull of shunning , so much as may be such places , and such persons , or to bee very wary in conuersing with them , where it cannot bee auoided . The bodily plague is not so soone taken by sitting by the sicke mans bed-side ; but a spirituall plague , worse farre then it , more deadly , more desperate , may much sooner be gotten by sitting with prophane , and debauched persons . z A man shall hardly come with faire apparell amongst colliers , and carters , and chimney-sweepers , but he shall carry some of their soile and their soote away from them ; but his white apparrell will bee soyled and sullied at least by them . And wee shall hardly be in company long or oft with vngodly ones , but wee shall beare away some tincture of their vngodlinesse with vs. * Woe is me , saith the Prophet Esay , I am vndone ; for I am a man of polluted lips , and I dwell amids people of polluted lips : as if a man could not lightly liue among such , but he should in part be such as they were . One slothfull person infecteth another : As a the Cramp-fish benummeth those that touch or come neere it . One wicked one fasteneth his wickednesse vpon another . The very sight of others sleeping may make a man sleepy that were wakefull otherwise : b as the very sight of those that yawne is wont to set others also on yawning . Yea such is the deuillish disposition of mans wicked & wretched heart , that as some infected and infectious persons haue a strong desire to be infecting of others ; and those that haue already moyled themselues , take a delight in , and make a sport of moyling others , that come in with faire clothes among them , thereby to make them like themselues ; so c wicked and prophane persons vsually desire nothing more , delight more in nothing , then in transfusing of their wickednesse and prophanenesse vnto others . Besides that d we are prone enough of our selues to take infection without helpe . Our corruption within vs is as tinder or gun-pouder rather , ready to be on a light flame , if but the least sparke light on it , or it come but any thing neere the fire : like e flax that of it selfe catcheth and draweth the flame to it , and is all on a flash , so soone as it but feeleth the fire . § . 39. As good company therefore ought diligently to be sought and kept ; so euill company ought as warily to be shunned and auoided . Not that we may not at all haue commerce with such : for f he that would so doe , must goe out of the world : nor yet that we should deny Christian offices to such : g such we were also sometime our selues : and it were inhumane cruelty to shut vp persons infected together , and so suffer them to starue . But as we are wont to deale with those that are so diseased , though we be carefull to releeue them , and to make prouision of things necessary for them , as well physicke as foode , to restore health , if it may be , as well as to preserue life ; yet wee are wary of comming ouer-neere them , or conuersing so with them , as whereby to take any infection from them : So here , howsoeuer by occasion of our calling and course of life , we may be called and constrained to haue dealings sometime with such as are openly vngodly and professedly prophane ; and so farre forth as we haue opportunity and iust occasion so to doe , we performe offices about them , spirituall ones especially , as standeth with our duty , and may be for their good : Yet h we take heede how wee enter into any league of familiarity and inwardnesse with such , whereby we may through ordinary companying with them take spirituall infection from them , when we intend it not , ere we be aware . i Make no league , saith Salomon , with a wrathfull man : nor keepe company with one that is of a furious and outragious behauiour , Lest thou learne his waies ; and thy conuersing with him proue a snare vnto thy soule . For k as those that walke in the Sunne , though for other end and purpose , become tanned with it and sunne-burnt , whether they regard it or no : so those that come oft in company with prophane and euill disposed persons , though for no euill end , intending nothing lesse then to become like vnto them , yet draw they a tincture oft from them , learne to l lispe and to m limpe after them , come in time somwhat to resemble them both in speech and in practise , and n to haue a strange change wrought on them , in regard of what they haue beene , though they perceiue not how nor when they change . o Israels posterity had learned Aegyptian superstitions by their long abode in Egypt : and * Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan . Yea Ioseph himselfe by liuing in Pharaoes Court had learned to sweare at euery word almost by the life of Pharao , ( p By the life of Pharao ye are but Spies ; and , By the life of Pharao ye goe not hence ) as the other prophane his Fellow-courtiers vsually did . Such “ apt Schollers are we all generally , to learne ought that is euill : and so easie a matter it is euen q for the best and the strongest to take taint by such societies ; and if not to become wholly prophane like them , yet by oft sight of sinne to haue it wax more familiar with them , nothing so distastful vnto them as in times past it was ; and so to haue the edge of their former zeale and feruor against it abated , and the intention of their watchfulnesse consequently in some degree slackned . And it is one degree vnto euill to be lesse eager against euill ; yea r it is no small degree of euill , when a man can well away with euill in others . § . 40. A fourth Helpe to further vs in this spirituall Watch is to labour to keepe the feare of God fresh in our soules . s A wise man , saith the Wiseman , feareth and departeth from euill : And t By the feare of God men depart from euill . u There is no affection * more watchfull then feare . x Griefe and sorrow make men many times heauy and drowsie : but y feare and care are wont to make them vigilant and watchfull . z Iacob after he heard newes of his brother Esaus comming against him , could not for his life take any rest all that night long . Yea a Sampson himselfe when he lay with his head in Dalilaes lap , no sooner was admonished that the Philistines were vpon him , but he start vp instantly and began to looke about him , he had little list to continue his wanton daliance with her , or his sleeping vpon her knee . b In feare of inuasion men are wont to keepe due watch and ward : c where no such danger is misdoubted , like d the men of Laish , there are they more carelesse and secure . In like manner is it here ? The feare of God if it be kept fresh in our hearts , it will keepe vs spiritually waking , it will make vs carefull to shun , and fearefull to doe ought , that may offend him whom we feare . q Iob was a iust man , saith the holy Ghost , fearing God and eschewing euill . And , r By faith Noe forewarned of things to come long after , moued with feare prepared the Arke for the safety of him and his . What made him so carefull , when the whole world was so carelesse , but his faith and his feare ? s Faith bred feare , and feare bred care . In regard whereof , the Spirit of God by Salomon iustly pronounceth that man t a blessed man that feareth continually . For who so so doth , will euer stand vpon his guard , will neuer slumber in securitie . And u it is our only security , our onely safety for vs , neuer to be secure . On the other side , when the feare of God beginneth to decay and wax faint in vs , then are wee wont to grow lesse watchfull and carefull of shunning sinne , and * to lie more open to all Satans temptations thereunto . That subtill serpent could not preuaile with our first Parents to induce them to disobedience and breach of Gods charge , till he had wrought this feare of God out of their hearts , by perswading them that there was no such danger in the matter , x they should not die , though they did it . And therefore it is not without cause that Dauid admonisheth his malitious Aduersaries in that manner ; y Stand in awe , and sinne not : as implying , that this was the reason why they tooke such vngodly courses against the godly , because they stood not in awe of God. And vndoubtedly the maine cause of so much loosenesse in the liues and courses of most men , is for want of this awe , because z the Feare of God is not in them . § . 41. a The wickednesse of the wicked man , saith the Psalmist , enformeth mee in the very middest of mine heart , that there is no feare of God before his eies . Come we to any wicked man , that liueth neuer so loosely , and tell him that there is no feare of God in his heart ; he will bee ready to cry out of presumptuous and vncharitable censurers , that take Gods office vpon them to see into mens soules , and to tell what is in mens hearts . But the Spirit of God it selfe telleth such , that b their owne liues euidently discouer to any vnderstanding eye what is within them ; their prophane and secure courses proclaime a want of this awe in them . For were there any the least measure of that feare of God in them , that they would bee thought to haue , yea were it but the seruile feare onely , that c the Deuils themselues baue ; they would not , nay they could not continue and goe on so carelesly , so securely in their dissolute courses as they doe ; d this very feare it selfe alone would rouze them vp and raise them out of their spirituall slumber ; it would euen enforce them to looke about them in spight of theirteeth ; at least not suffer them so securely to lye snorting in sinne . To this purpose e the Apostle Paul hauing ripped vp and dissected the naturall man from top to toe , and made as it were an Anatomie of him , finding f his tongue tipped with fraud , g his lips tainted with venome , h his mouth full of gall , i his throat a gaping graue ; k his tongue as a rapier to run men through with , and his throat as a sepulcher to bury them in ; l his feet swift to shed bloud ; and m all his wayes full of mischiefe : at length hee concludeth all with this as the cause of all this euill both in heart and life , n There is no feare of God before their eies . Which place one of the Auncients alluding vnto saith , that o The feare of God is as a Porter set at the doore of our Soule . If the Porter that is setto watch at the doore to keepe suspitious persons out , grow sleepie and slumber , they will be stealing in that should not , now one and then another : but if he fall fast asleepe , or be knocked on the head and slaine outright , then who will may come in hand ouer head . In like manner here : When the feare of God beginneth to grow faint in the soule , not to be so fresh as formerly it hath beene , then euill motions finde some entrance and beginne to steale in vpon vs. But p if the feare of God be vtterly extinct and put out in vs , then lie we wide open , exposed indifferently to all sorts of sinnes : There is no sin so hainous ▪ so hideous , that men are priuiledged or exempt from , where this feare is once abandoned and abolished . q I thought , saith Abraham , there is no feare of God in this place : and therefore they will kill me to haue my wife away from me . Murther and Adulterie , are r the two formost sinnes in the second Table , and such as the very light of nature doth of all other most , and most euidently condemne ; and yet is there no bones made of them in Abrahams account , where this feare of God is wanting , and much lesse then of any other that seeme lesser and lighter then they . § . 42. So that if the question bee , how it commeth to passe that such sinnes and the like are so rife in these times , we need goe no further to seeke the cause of it ; it is because s Men haue cast off the feare of God , that should and would otherwise better keepe them within compasse . And herein is wicked and wretched man become worse then the bruit beasts . For whereas t There be two home-bred Tutors as it were that God hath set ouer each of vs , Shame and Feare , the shame of sinne , and the feare of wrath : u He that hath cast off shame , is no better then a beast ; he that hath shaken off feare is worse then a beast . For x we lay load vpon an Asse , and he is well content with it , because he is an Asse , y a beast made and borne to beare burdens : But if you offer to thrust him downe some steepe hill , or to driue him into the fire , he holdeth backe , and shunneth it all he can , because he loueth life , and feareth death . Whereas wretched man , more blockish and senselesse then the very Asse , more z brutish then the bruit beast , then the brutishest of beasts , hath no feare or dread of that that may bee his eternall bane , that may bring euerlasting death and destruction vpon him . Yea wicked man , a a Deuill incarnate , commeth short herein in some sort of the Deuill himselfe . For b the Deuils , saith Iames , beleeue and tremble : they beleeue Gods word , and they tremble at his wrath . Whereas wicked man , in that regard worse then they , neither beleeueth the one , nor feareth the other ; c maketh but a scoffe and a iest of either . And no maruell then , if there bee no watching against sinne , where there is no feare or expectation of any euill or danger by sinne , no dread or awe of Gods wrath against it . § . 43. A fift Helpe to further vs in our spirituall Watch , and a meane to keepe this feare of God fresh in our soules , is to bee throughly perswaded , and oft seriously to consider , of Gods continuall presence about vs and with vs , wheresoeuer wee are , and whatsoeuer we are about . d I haue set the Lord alwaies before mine eies , saith Dauid : For he is at my right hand : therefore shall I not fall . And it would bee indeede a soueraigne preseruatiue to keepe vs from falling into this spirituall slumber , and a singular meanes to make vs watchfull of our waies , if we could at all times remember and did seriously consider , that e There is an eye of God in euery place viewing both good and bad : yea that that God who is f all eie , and g whose eie seeth all , h that seeth all himselfe vnseene of any , is present in all places ; i not penned vp in heauen , but k filling heauen and earth ; as l without all things , and yet not excluded from any , so within all things , and yet not included in any ; being like m a spheare , as the Heathen man sometime said , whose Center is euery where , and its Circumference no where . So that as Dauid said sometime of himselfe , n There is no flying for any man from the face of God ; no shunning of the Spirit or presence of God : if wee climbe vp into heauen , wee are sure there to finde him : and if wee creepe downe into hell , we shall not misse of him there neither ; ( full glad would those damned wretches be , if they could ) if we could take the wings of the morning , and flie as farre as the world is wide , yet there should we be sure to finde the hand of God ready to catch hold of vs. Or if we imagine that the darkenesse and the nightly shade may couer and conceale vs from his sight , he is able to turne o as the day into darke night , so the dark-night into day . Yea p darknesse is no darknesse with him ; but the night is as cleare as the day ; light and darknesse , day and night are with him both alike . It is the argument that Salomon vseth with the incontinent person to withdraw him from his loose and licentious courses ; q Why shouldest thou delight , saith he , in a strange woman , or embrace a strangers bosome ? Since the waies of a man are before the eyes of the Lord ; and he pondereth all his paths . Yea not his waies alone , but r the secret motions of his minde , and the inward intentions of his heart , they are all s naked and broken vp , as the inwards of a beast that is cut vp and quartered , to him that wee haue to deale with . For t thou hast possessed my very reines , saith Dauid , and thou vnderstandest all my thoughts : yea , u thou vnderstandest them afarre off , or long before : x he seeth them ere they are , they are conceiued of him , ere they be conceiued in vs , he knoweth as well what we will either thinke or doe , as what wee haue already thought or done . And y Hell and destruction , saith Salomon , are before the Lord : and how much more then the hearts of the sonnes of men ? And it is the argument that Elihu vseth to disswade and deterre men from wicked practises ; z Gods eies are vpon the waies of man ; and he eieth euery step hee taketh : And there is no darknesse , nor deadly shade , that can shadow wicked workers from his sight . § . 44. This was that that kept Dauid in compasse : a I haue kept , saith he , thy precepts and thy testimonies : for all my waies are in thy sight . As b all Gods lawes in his sight : so all his waies in Gods sight ▪ Gods lawes in his sight by dutifull regard ; his waies in Gods sight through his all-seeing prouidence , whereby c like a well-drawne picture , that eieth each one in the roome , hee eieth in that manner each one in the world , and all the waies of each one , d as if his eie were vpon none but him alone . This was it that made Ioseph so vigilant and watchfull , that hee would not yeeld vnto sinne , though he were solicited and vrged therunto , when there was both opportunity and secrecy withall , none by to see them or to bewray them , and so to incense his Master against him : e How can I , saith he , doe this great wickednesse , and sinne against God ? It was the feare of God arising from the consideration of his presence there , that kept Ioseph at that time from that sinne . As if hee had said ; Though there be no creature by to see what we doe , yet f there is a God that ouer-looketh vs. And , as he saith , g What availeth it to haue none priuie to our euill acts , when we haue our owne consciences priuy thereunto ? so what auaileth it to haue no creature priuy to them , when h we haue him priuy to them who must one day be our Iudge , and who as he abhorreth them , and i cannot brooke or abide them , so k hath threatned to punish and take vengeance vpon vs for them . l We read of two religious men that tooke two contrary courses with two lewd women , whom they were desirous to reclaime from their lewd manner of life . The one came to the one as desirous of her company , so it might be with all secrecie : and when shee had led him from roome to roome , and he made still many doubts , as very shie and fearefull , lest at this window , that key-hole , this creuice , or that crany , some or other might chance to peepe in and espy them together , at length shee brought him to the inwardest roome in the house , where she said she was full sure that none vpon her life could possibly come to pry in or see ought : but m then he told her that all the bolts and bars that were could not keepe God out , all the walles and d●…ores that were could not hinder his eye-sight : and what should they gaine by shunning mans eyes , when they lay open still to Gods eye ? The other of them came to another of like condition in like manner , as desiring her company , but n so as she would goe out at doores and company with him openly in the street : Which when o she seemed to reiect as a mad mans request ; hee thereupon told her , that Better and safer it were to commit that or any other sinne in the eies of a multitude of mortall men , then in the sight of God alone the immortall Iudge of mankinde ; in the eies of the whole world , then in the sight of p the Iudge of the whole world , q before whom one day we must all be iudged . How warrantable the course was , I stand not to discusse : and ▪ what effect it had with them , I remember not now : But sure I am that it would be very effectuall vnto vs to keepe vs vigilant and watchfull , and so to preserue vs from many ouer-sights , which for want hereof wee are oft ouertaken withall , if wee could euer seriously consider of this presence of God with vs. § . 45. This would keepe vs within the bounds of Sobriety and Temperance in the vse of Gods good creatures , in our recreations and disports ; if we remembred , that wee eat and drinke in Gods presence ; that we feast and make merry together , yea that wee play and sport vs in Gods presence : that as well , when we are playing , as when we are praying , we are euer still in Gods eye . Children , though they take more liberty to bee wanton and waggish , when they are out of their Parents eie , yet are they more carefull commonly to carry themselues more decently euen in their sports , when they play in their presence . And so would we doe , were wee assured that wee were in Gods presence , and that God ouer-looked vs euen at our game . r The Heathen man aduiseth a friend of his to propound to himselfe and set before him some graue man or other , and so to carry himselfe in all his courses as he thought he should doe , i●… such an one were then eying him : that when he were moued to doe ought that were indecent , hee might thinke with himselfe , Would I doe this , or doe thus if such an one were in presence ? And sure it is that mans 〈◊〉 many times , such an ones especially as we reuerence and stand in some awe of , is a speciall meane to keepe men in compasse . For doe we not see it by common experience , that s when men are swearing and swaggering , or otherwise disordered , if one chance to come in whom they haue some reuerend conceit of , or one that they know cannot abide such behauiour , they are by and by husht and quiet , and breake off their disorders , and behaue themselues more orderly so long as he is in presence . Yea if such an one bee by vnseene behind the backe of some one of them , when he shall rap out an oath , or breake a bawdy iest on some other of the company , will not the rest bee ready to say to him , Doe not you see who is behind you ? as ready it may bee , otherwise to vie oaths with him , and to requite his vnsauory iest with the like . Can mans presence then so farre preuaile with vs ? And would not Gods much more , if we were assured of it ; or had we the eie of our soule open to see the one , as we haue the bodily eie to see the other ? Or are we not ashamed of our selues , that mans presence should preuaile with vs more then the presence of God should ? t that what wee would blush and be ashamed to doe in any mans , yea u in any childes eie , that had but wit enough to conceiue what we did , that wee blush not , nor are abashed to commit in Gods sight . § . 46. Againe this would keepe vs x from taking liberty to our selues of sinning in regard of secrecy and priuacy , were we neuer so solitary , neuer so priuate . It is true that wicked wretches take occasion by such opportunities to offend the more freely . y The eye of the Adulterer , saith Iob , waiteth for the twilight ; and then he disguiseth himselfe , and saith , No eye shall see him . Yea of God himselfe they thinke , z He walketh aloft on the heauenly tarase , and there is many a thicke cloud betweene him and vs : How can he see or discerne what we doe in the darke ? But a Vnderstand , ye vnwise ones , as the Psalmist speaketh ; and ye brutish ones , will yee neuer be wise ? He that formed the eie , shall not hee himselfe see ? hee that planted the eare , shall not hee himselfe heare ? yea he that made the heart , knoweth not he what is in the heart ? Or he that framed thy soule , cannot he see as much and as well as thy soule ? But b when thou art in the darke , doth not thy soule see what thou doest ? And c doth not God then d that is farre aboue thy soule , e that knoweth thy soule better then thy soule knoweth it selfe , that f knoweth more by thee then thou knowest by thy selfe , doth hee not much more know , and much more easily and clearely discerne what thou doest in the darke ? Oh how watchfull and wary would we be in all our waies , were our hearts but once throughly possessed with this vndoubted perswasion of Gods perpetuall presence with vs , of his all-seeing eie euer and euery where ouer-looking on vs ? What temptation could preuaile against vs , were this consideration at hand with vs ? If wee could follow that good rule though by an Heathen man giuen , g So conuerse with men , as if God ouer-looked thee ; so commune with God , as if men ouer-heard thee : If we could haue that continually before the eyes of our soule that a reuerend and religious man had before his eyes euer in his study ; h Sinne not ; ( bee thou neuer so secret ) for God seeth thee : the good Angels stand by thee : the Deuill is ready to accuse thee ; thine owne conscience to giue in euidence against thee ; and hell fire to torment thee : it would not be so great a mastery to keepe vs waking and watchfull , as for want hereof vsually it is . § . 47. A sixt helpe to this spirituall watchfulnesse is the i frequent consideration of our end , and of that last day either of death or doome , wherein we must euery one appeare before God to giue vp our accounts to him . k The end of all things , saith the Apostle Peter , is at hand : bee sober therefore , and watch vnto praier . And our Sauiour oft ; l Watch therefore ; for you know not in what houre your Master will come . And it is the last Argument that the Wiseman vseth ( hoping , if by any , by it to preuaile ) to the vnruly youngster , that will needes haue his owne swinge ; m But know that for all these things God will call thee to account . As those therefore that are to giue an account of their actions , as n at Athens most of their Magistrates did at the yeeres end when they went out of office , are wont to bee more wary and chary how they carry themselues in their affaires , then those that are not liable to account , nor looke euer to come to reckoning , especially if it bee vncertaine how soone they may bee called vpon to giue vp their accounts : o So ought it to bee with vs , since wee may well remember , yea so it cannot but bee with vs , if we shall duly consider , that p wee must all of vs one day appeare at Christs Tribunall , and there q euery one giue account vnto God for himselfe . And if we shall withall take notice , what a strict account it shall bee , wherein we must answer not for euery wicked worke only , but r for euery idle word also , and as well s for the very Thoughts of our hearts , as for the actions of our liues ; and that this wee know not how soone it may be , ( God hath prefixed vs no set time for it ; t hee would haue the last day hid from vs , because he would haue vs euery day watch for it : ) it must needes make vs keepe a most strait watch , and that constantly and continually too , not ouer our feet and our hands onely , but ouer our hearts and our minds also , as u the Wiseman doth well admonish vs. § . 48. Yea but that day , may some say , is not so neere yet , x the Apostle Paul himselfe saith so . There are some fore-running signes of it as yet vnfulfilled , as y the conuersion of the Iewes , and z the subuersion of Antichrist : And till these haue beene , it shall not be . To this I answer , with some of the auncients ; that a there is a twofold doomes-day : a generall Doomes-day , at the end of the world : and a particular Doomes-day , at the end of each mans life . Euery mans Deaths-day is each mans Doomes-day . For b It is reserued for all men , that once they must die , and then commeth iudgement . And c when the body returneth to dust , d whence it was taken , the Spirit goeth to God , to giue account to him e that at first gaue it . And that which is wont to bee said , ( though , it may be , f at first spoken in another sense ) g As the tree falleth , so it lieth : h as Death leaueth thee , so shall the last iudgement finde thee , and so shalt thou abide then for all eternity . i If the euill seruant therefore shall say in his heart , My Master will not come yet : and shall take occasion thereby either to sleepe with the slouthfull , or to bee drunke with the riotous , which hee ought not to doe , to giue ouer his vigilancie , and liue more remissely or more loosely ; that Seruants Master will come when he is not aware , and by death k cut him in two , seuer body and soule asunder , and giue him his portion with Hypocrites , in that place of torment , where is nothing but weeping and wailing for paine and griefe , and gnashing of teeth for indignation and vexation of Spirit . § . 49. And l what shall it auaile a man that the world standeth still , if hee die , and so the whole world bee as good as gone with him ? if the riuer runne still that hee dwelt by , the house stand still that hee dwelt in , when himselfe is taken away from either ? Though the last day of the world bee neuer so farre off , yet may the last day of thy life bee neere at hand . t Though the worlds Doomes-day come not yet , thine may come long before it : though it bee neuer so long before that come , it cannot bee long ere thine will come . And if it bee vncertaine when the generall day of Doome will bee , it is no lesse vncertaine , yea in some sort more vncertaine when thy particular day of doome will be . There are both affirmatiue and negatiue signes of the one ; there may be affirmatiue , but there are no negatiue signes of the other . Of the generall day of Doome there are some affirmatiue signes ; such as argue the neere approaching of it , u as the tendernes of the bough and the sprouting out of the fig-tree doth the Summers approach . And there are some negatiue signes ; such as x till they come that day shall not bee , as y the gathering in of the Iewes againe ; and z the destruction of the Beast and the woman that sitteth on her . But of each mans particular Doomes-day , to wit , of his dying day , there may be signes affirmatiue , as decay of nature , old age , and some vncureable diseases ; a by which it may bee knowne that the day of death is not far off . But negatiue signes of it there are none , of which we may say , till such or such things be , a man shall not die : a man cannot say , I am not weake , nor sicke , nor old yet ; and therefore I know I shall not die yet . For our b Sunne may set at noone , as the Prophet speaketh in an other sense : our life may be c cut off in the middest of our yeeres : we may be d snatcht away sodainely in the prime of our strength . e The young goeth many times as soone as the old ; and f the strong oft before the weake . Yea as for one apple that hangeth on the tree til it be rotten or full ripe , there are twenty or more blowne down or beaten downe , or nipped with the frost or blasted before they be ripe : So for one man that g fulfilleth his naturall course , there are an hundred intercepted and haue their liues shortned , by surfet , by sicknesse , by the sword , by pensiuenesse , by some one casualtie or other . § . 50. Could wee then but seriously consider thus much with our selues , that wee know h our life cannot be long , though we should liue the full length of it : i Our life it is but an hand-bredth ; and our whole age it is as nothing in regard of God : it is but k a point to sempiternitie , l the time after decease that hath a beginning , but no ending ; it is iust m nothing to eternity , n Gods age , that hath neither beginning nor ending : And againe , that wee know not how soone death may come ; o it is neuer farre off indeede ; p The day present if it be not it , yet it is not farre off it : but it is neerer by much many times then we are aware of ; it is very neere at hand oft ere it appeare so to be ; q it commeth frequently without warning , and striketh a man starke-dead ere he be discerned to be dying : And lastly that when it commeth , wee must instantly come to our reckoning without further respit or delay : for r no man , saith Salomon , hath power ouer his owne Spirit , to retaine it in the day of death : there is no taking or gaining of further time then ; s nor shifting off of the account that we are then called vnto , and shall be enforced , will we nill wee , then to giue vp : It could not choose but keepe vs continually waking and watching for it , as t death waiteth and watcheth euery where for vs ; it would make vs the meane while walke wisely and warily , as those that desire to giue vp a good account whensoeuer they shall be called to it , which they are sure they shall , but vncertaine how soone they shall be . u O , saith Moses , that men were wise : they would then vnderstand this , they would thinke vpon their end . As on the other side it is noted as a point of folly in Gods people , and an occasion of their fall , that x they minded not , nor remembred their end . Yea y did men seriously thinke on this , it would make them wise . z Were they so wise as to number their dayes aright , they would apply their harts to further wisedome . Had they a with Ioseph of Arimathea their tombe hewed out in their garden , where b the vse was in those parts to solace themselues , and to make merry with their friends , that in the middest of their mirth , they might haue their end in their eie : or were they affected as that auncient Father was , that said , c Whether he ate or dranke , or whatsoeuer he did , he thought he heard in his eare that dreadfull sound of the last trumpet , Arise ye dead , and come to iudgement : it would keepe them waking amids their mirth , much better then the loudest musicke ; it would make them , as the Apostle willeth them , d Whether they bee eating or drinking , or whatsoeuer else they be about , to doe all so to Gods glory , as those that once must bee , and presently may be , called to render an account of that they then doe . § . 51. To this purpose it is a good rule , vnderstood aright , that is commonly giuen , that e A man should so liue euery day , as if that day were his dying day : for that f so it may proue , for ought he knoweth . It is true indeede that an Heathen man saith , g He liueth but euill , that knoweth not how to die well . And it is as true that , as one of the Auncients saith , h He liueth not as a Christian man should , that is not fit euery day to come to Gods boord ; so i hee liueth otherwise then hee ought , that is not euery day prepared for death , that is not ready to goe to God euery day , if God should call for him that day ; as who knoweth but that hee may ? For k how many haue risen well in the morning , that neuer went to bed againe ? l how many haue gone well to bed , tha neuer saw day-light againe ? And m looke what hath befalne one man , may befall any man : n that may well fall out this day , that may fall out any day , and o that must needes come to passe one day . But yet that rule of liuing euery day as if that day were a mans dying day , must bee conceiued for the manner of our behauiour and cariage , not for the matter and substance of it . To make this more plaine . For the maine matter and substance of a mans imployment , that is , the workes , duties and offices to be performed of him , it is not true . For did a man know that this day should be his last day , or had hee some strong presumption that it were so to be ; it were not lawfull for him to follow , either his lawfull disports & delights , or the ordinary works of his speciall calling ; but rather leauing either of them , hee ought wholly to apply himselfe to the setting of his house in order , as p Esay willed Ezechias , and the making of all straight and euen betweene God and his owne soule , to praier and supplication , and such holy meditations , as the present occasion should require . But for the manner of a mans cariage in those duties that he is daily called vnto , or is conuersant about , it is true ; a man ought continually so to behaue himselfe in them , in being q as carefull to eschew all euill whatsoeuer , or to repent him without delay of whatsoeuer euill he hath beene ouertaken withall ; and r to doe whatsoeuer worke he doth as sincerely and as circumspectly , as he would doe , if he were to doe such duties vpon his death-bed or vpon his dying day , or as hee would doe them , if instantly vpon it hee were to answer , not before man , but before God , for the doing of them . § . 56. And surely a speciall meane it would be to keepe vs in compasse , if wee could but thinke with our selues , when we are about to behaue our selues in ought otherwise then we ought , and then our conscience telleth vs that we should , Would I doe this , or doe thus , if this were to be my last worke ; were I to die vpon the doing of it , or were I presently to giue vp an account , and to make mine answer before God for it ? And s who knoweth but that that worke , whatsoeuer it be , may bee thy last worke ? Who can tell but that thou maist bee taken away in the very act of it , as t some haue beene in the very act of iniquitie ? Oh how sincerely , how circumspectly would wee in all things behaue our selues , did such thoughts possesse our soules ? § . 57. A seuenth helpe to this watchfulnesse is u to be oft sifting and examining our selues , viewing and surueying our hearts and our liues , taking account of our selues how we watch and how we walke , how the case standeth betweene vs and God , how wee goe backward or forward in the good waies of God , and how wee thriue or pare in the gifts and graces of his spirit . x If wee would iudge our selues , saith the Apostle , we should not bee iudged . As y there is no surer way to preuent the iudgement of God , then by our iudging of our selues : so there is no better course to prepare vs for the iudgement of God , then by fore-iudging of our selues . z Let a man therefore , saith the same Apostle , examine himselfe , and so repaire to Gods boord . As examination of our selues is a meane to fit vs for Gods table , so is it a meane also to further vs in our account , which wee are to giue vp vnto God. Wee should liue euery day , as wee would , if we were to goe that day to Gods boord ; and we should so addresse our selues when we are to repaire to Gods boord , as we would if we were then to goe vnto God : and the diligent discussing of our selues and our courses is a good meane to further vs in , to fit vs for either . § . 58. a Stand in awe , saith the Psalmist , and sin not : examine your owne hearts on your beds , and bee still . And of himselfe else-where , b I considered my waies , and turned my feet againe to thy testimonies . And , c sift or search your selues , saith one Prophet , and search againe and againe , ( for so the words would there be read ) before the sentence be executed , and yee be carried away as chaffe ; before the fierce wrath of God come vpon you ▪ and the day of Gods indignation ouertake you . And , d Let vs search and fift our waies , and our courses , saith another , and returne vnto the Lord. And , e Proue your selues , saith the Apostle , whether you be in the faith or no : that ye may know whether Christ be in you or no ; whether you be sound and sincere , or but f counterfeit Christians . And againe , g Let each man trie his owne worke ; that he may haue whereof to reioyce in himselfe and not in others : ( h in that which hee knoweth by himselfe , not in that which others conceiue of him : ) For euery man must beare his owne burthen : And it is i the testimony of his owne heart concerning his estate , not the opinion or report that others haue giuen him or had of him , that must one day before God either k excuse or accuse him , either l acquite or condemne him . No better meanes therefore by the testimony of Gods Spirit to keepe vs in awe , to preuent Gods wrath , to restraine vs from sinne , to bring vs backe into Gods way when wee haue gone out of it , to stay vs from going out of it againe when we are once in it , to vphold vs in the state of grace , to afford vs sound comfort of our present estate , to preserue vs from the danger of selfe-deceit and of inward decay in good things ; then m the oft view and surueigh of our owne workes and our waies , and the diligent discussing of our daily courses and carriage . § . 59. We see how n carefull worldly men are in this kinde ; I meane , of keeping duly , and oft casting vp their accounts . And not without cause : they finde much benefit by it : they come thereby to vnderstand aright their owne strength and ability , which they might bee else mistaken in : and if in any matter of expence they haue gone beyond their compasse , or haue slipped vnawares into some course more chargeable then gainefull , they can soone come by this meane both o to discouer and to correct it betimes , ere it grow to a greater euill . And on the other side for want of due care in this kinde , men fall oft farre behinde hand before they bee aware of it ; so that they are quite sunke many times ere they perceiue themselues sinking , they are gone past recouery ere they discerne that they are going . And were we p as carefull for the state of our soules , as the children of this world are for their worldly estates ; we would be as carefull ( much q better cause we haue so to be ) of keeping and oft casting vp our accounts concerning the one , as they are their 's concerning the other : That which as it would much further our growth in grace , and by way of preuention preserue vs from decay and relapse ; so for want whereof many that haue made faire shewes haue fallen backward , and haue become spiritual banckrupts ere they haue perceiued that they were breaking . § . 60. As Tradesmen therefore and those that haue much dealings in the world , are wont to haue their day-booke , to keepe particular account of each daies both receit and expence : So an exceeding great helpe would it be vnto vs in good courses , if we could bring our selues in a constant course to r take euery day at Euen an account of our selues , how we haue spent that day , and what account we are able to giue of it vnto God. It is wisdome in worldly men so to doe , euen where they are not liable to account ; because their worldly well-being dependeth much thereupon . But it were much more wisdome s for that man so to doe , that were to giue vp a strict reckoning of all his affaires & of his cariage in each of them , and that at an houres warning : ●…hee should by meanes hereof haue his accounts ready by him vpon any occasion , hauing kept them thus diligently from day to day . It is a point then of double wisdome in vs t to be diligent in the daily practise and performance of this duty ; both for that our spirituall welfare dependeth much thereupon ; as also for that wee are liable to the most strict account that may bee , to bee giuen vp , not at an houres , but at lesse then an houres warning , if it shall be so called for ; which this course duly obserued would be a speciall meane to fit vs for . § . 61. This euen Heathen men haue done . They haue taught it their Schollers : they haue vsed it themselues . For so u Pythagoras enioyned his disciples each of them to rehearse euery euening this verse to himselfe ; What good , or ill haue I done ( this day ) ? or what not done , that I should doe ? And x accordingly was it their vsuall manner at Euen euer to runne ouer what they had said , or heard , or done the day past . And Seneca , as y hee telleth vs of one Sextius a Stoicke , whose daily practise this was , to call himselfe at Euen , to a reckoning , what euill hee had healed in himselfe that day , what vice he had withstood or subdued in himselfe , wherein he was oughts better , being that he had liued a day longer : So z he professeth of himselfe , that it was his vsuall guise , euery night after he was laid in bed and the light out , when all was quiet about him , to cite himselfe as it were to appeare before himselfe , to render an account of his courses , and so priuately with himselfe to recount and record his whole daies worke , all his words and his deeds , passing such censure vpon each of them as the condition or quality of either did require . And a a Latine Poet describing a wise and a good man , maketh this his daily practise , Not to suffer his eyes to sleepe , till he haue runne ouer all his actions of the whole liue-long day past , and taken notice what was well done , and wherein hee had faulted and failed , to approue himselfe in the one , to reproue himselfe for the other . § . 62. Thus haue Heathen men done : And as hee sometime said , b Shall they set so much by their glassie bugle , and not wee much more by our pretious pearle ? Shall they be so carefull to vse these means for the furthering of themselues in matter of meere morality : and shall not Christian men much more doe the like for the helping of themselues forward in the practise of true piety ? A shame it were for vs that they should take more paines and vse greater diligence about the nutshell , then wee should for the kernell ; that they should bee enamored more on the shadow , then we are with the substance ; they rauisht more with a dead picture then we with the person whose picture it is , and whose surpassing beauty and excellency the picture commeth farre short of ; that meere ciuility and humanity should preuaile more with them then true Christianity and diuinity doth or can doe with vs. As we are to thinke therefore daily of that generall account ; so l let vs call each one himselfe daily to a particular reckoning . m We shall walke euery day the more warily being to passe such a censure ; wee shall sleepe and rest more freely , more quietly , more soundly , more sweetly , hauing past such a censure : wee shall bee sure , when wee haue ransacked our selues in this manner ouer night , to haue no knowne sinne vnrepented of lodge with vs till the next day . Yea hee that hath thus acquit himselfe ere he lay him down to sleep , shall bee sure to watch euen while hee sleepeth ; and though hee were taken away sodainely in his sleepe , should be found spiritually awake . In a word , as the often rubbing of our eies is a good meane to keepe vs corporally waking : so the frequent ransacking of our hearts and liues will proue a soueraigne helpe to keepe vs spiritually watching . § . 63. An eighth helpe to further vs in this spirituall Watch is to be iealous of our selues and of our owne infirmitie and weaknesse , that we may soone be ensnared and easily surprised , foiled at least , if we be not exceeding wary , before wee be aware . As the feare of God will make vs carefull to shun all sinne , and whatsoeuer is euill in it selfe : so this iealousie of our selues , and feare of our owne infirmitie , will make vs carefull to eschew all occasions of sinne , and whatsoeuer by meanes of our weaknesse may become matter of euill vnto vs. For as those that know themselues to be of a weake stomacke , ready to take checke at such meats as many other ordinarily are wont to digest well enough , are very chary of their diet , and carefull to eschew and forbeare not such meats only as are simply vnwholesome , but euen such also as they suspect or suppose to be hard of digestion , and will not in that regard so well accord with their weaknesse : So e the man that is suspitious of himselfe , and iealous of his owne corruption , will be carefull to walke warily , and diligently to auoid not those things alone that hee seeth and knoweth to be simply euill , and in that regard preiudiciall to all in generall , but euen those things also that , though indifferent , and in themselues otherwise not vnwarrantable , such as may be done by some sometime without hurt or offence , yet that in regard of the strength of his corruption , his naturall disposition , the weaknesse of grace in him , and his pronenesse to slip and bee ouertaken in them , may in that regard proue dangerous and preiudiciall to him in particular , howsoeuer f others wiser or stronger , or not so affected as he findeth and feeleth himselfe , might without danger deale with them . This religious iealousie had Iob of his children , when they were feasting together , knowing how prone youth are to ouer-shoote themselues in mirth and disport : g Peraduenture , saith he , my sonnes may haue sinned , and ( blessed , that is , as the Hebrewes vse the word h by a kinde of fairenesse and finenesse of speech ) blasphemed God in their hearts . And the like godly i iealousie of our selues it is good for each of vs to haue , as to say with our selues , when we are moued or solicited to some ieopardous course , though wee cannot condemne it as simply euill ; Peraduenture I may sinne , and bee ouertaken 〈◊〉 I be aware ; I may faile in it or fall by it , though other stronger then I may deale in it without danger . Yea the like iealousie had Iob of himselfe : he was no lesse suspitious of himselfe , then he was of his sonnes . k I was afraid , saith he , of all my workes ; knowing , that if I did wickedly , thou wouldest not acquite me . And this suspitiousnesse of himselfe no doubt was it that caused him to l make a Couenant with his eies , not to seize on such obiects , as might proue occasion vnto him of any spirituall euill . § . 64. m Watch and pray , saith our Sauiour , that ye enter not into temptation : the Spirit indeed is ready ; but the flesh is weake . As if he had said more at large ; Considering your owne infirmity and feeblenesse , ye haue great neede to take heed and earnestly to desire , that yee may not so much as touch vpon any temptation : For such is the pronenesse of your corrupt nature to giue way to them , that if you doe but enter into any temptation , though the Spirit purpose otherwise , yet the flesh faltring with you , it is an hundred to one that you come not out as you went in , but you receiue some foile or other . Doe we not see how carefull they are that haue gunpowder in their houses , to looke that no fire or candle come neere where it is ? And in like manner n did wee consider that our corrupt heart is like tinder or gunpowder , apt in temptation to bee soone fired and inflamed , it would make vs the more carefull to keepe aloofe of , and fearefull to come nigh ought that might be a meane to tempt or to intice vs vnto euill . And on the other side , as those that set such materialls to drie before the fire , as are apt soone and sodainely to take fire , by the suddaine lighting but of a little sparke in them , though they be neuer so heedy , though they stand still by them and haue their eye euer on them , may chance to haue all on a light fire , ere they can helpe or preuent it : So falleth it out heere not seldome , that o while we venture too neere , and presume as p Peter sometime did to stand bathing himselfe against the fire in the High-priests Hall ; wee are suddainly caught , as he was , ere we thinke on it , we haue by some sudden iniection our affections so fired , that the very frame of our heart is all on a flame , ere we are aware of it , or are able now well either to preuent it , or easily to suppresse it . § . 65. Againe , this iealousie of our owne weaknesse will make vs the more carefull , as to shun all occasions , whereby we may bee endangered ; so , because it is not in our power euer to auoid them , to vse diligently all good meanes , whereby wee may be supported and strengthened against them . To which purpose our Sauiour ioyneth watching and praier together , as r there , so s elsewhere : as also t his Apostles oft couple them the one with the other . u No man , saith one of the Auncients , is enabled by God , that is not enfeebled first in himselfe . And no maruell ; For so long as wee finde our selues ( as wee suppose ) strong enough to stand alone on our owne legs of our selues , wee thinke scorne to vse crutches , or to be supported by others : so long as wee thinke our selues wise enough and able to wade well enough thorow with our affaires , x wee regard not to take aduice or to seeke helpe and aid from others : So here , so long as we misdoubt not our owne weaknesse , as we are ouer-forward to presume vpon our owne strength , so we are ouer-backward and carelesse of vsing those meanes whereby we might attaine true strength indeed . And on the other side , the more conscious men are to themselues of their owne wants , the more diligent are they wont to be in resorting to those by whom their wants may bee supplied : and the more suspitious wee are of our owne infirmity and weaknesse , the more carefull will we be daily and hourely to repaire vnto him , who alone is able to confirme and strengthen vs , yea who is able so y to enable vs notwithstanding our weaknesse , that z his power and might shall appeare in vs amids our feeblenesse , and a our very infirmity shall make much for his glory . And surely , b In this kinde , as one well saith , it is more behouefull for a man to be somewhat too fearefull and heedy , then to be a little too confident and foole-hardy : to take notice of his owne weaknesse , that hee may become strong , then while hee thinketh himselfe strong in his owne conceit , to proue weake . In regard whereof also the Wiseman , as we said formerly , not vnworthily pronounceth him c happy , that continually standeth in feare : as d afraid , though he may seeme to stand fast and firme , lest through infirmitie he should chance to fall . § . 66. The want hereof hath beene the fault , and hath proued the fall of not a few . For , to passe by that fearefull downefall of our first Parents hereby occasioned : What but this was the maine ground of Peters miscariage ? but e this presumption , I meane , of his owne might , and neglect of those meanes whereby hee might haue beene enabled to stand , while f hee trusted to his owne strength ? A threefold offence some haue obserued in his behauiour in that businesse ; that g he opposed himselfe to our Sauiour forewarning him of his fall , he preferred himselfe indiscreetly before the rest of his Fellow-disciples , and he tooke the matter wholly vpon himselfe , as that which hee knew himselfe able well enough to goe through with . h Thou wilt deny me , Peter , saith our Sauiour , Nay , but I will not ; saith Peter . Though all should deny thee , yet will not I deny thee : I will neuer deny thee , though I die for it . And no doubt of it but that i Peter then both meant as hee spake , and spake what hee thought ; hee misdoubted not himselfe , nor his owne inability , but hee would and should doe as then hee said . But k the Physitian felt Peters pulse , and discerned that in his Patient , which the Patient did not , nor could then see in himselfe . And surely , as it befell Peter , so falleth it out with many other . They are like sicke men , l that when they haue had a good day or two after some fits of a feuer , thinke they are now perfectly well recouered againe , and so presuming contrary to the Physitians aduice to venture abroad into the aire , or to cast off their sicke kerchiefe , or to misdiet themselues , either they catch cold or take surfet , and so fall backe by relapse into their former disease , handling them then more fiercely by far , and endangering them much more then before . And so is it here with a many : they thinke themselues strong enough to encounter with Satan , especially if they haue stood out and come off well ( as they thinke ) in a temptation or twaine , and so m grow carelesse either of eschewing the occasions of euill , or of vsing meanes whereby they may be enabled to withstand them when they are offered : Which when they so doe , it is iust oft with God to leaue them to their owne strength , as the nurse doth the childe that will not endure to bee lead , and so to suffer them to fall , as soone then they will , sometime to their eternall ruine , that they may deseruedly perish through their owne folly and foole-hardinesse ; sometime to their present paine , but their future amendment , that hauing had experience of their owne feeblenesse and inability to stand of themselues , they may in time to come be more wary , more distrustfull of their owne strength , and more carefull to resort from time to time vnto him , from whom onely true strength is to be had . And for this end no doubt hath the Holy Ghost left vpon record the foule slips and fals of many of Gods worthy Saints and Seruants , not that any should thereby bee incouraged or emboldned vnto sin ; but n that the ruine of such great ones might make weaker ones more wary ; that where we haue seene them slip for want of watchfulnesse , there might we be more watchfull : that when we see others foiled farre stronger then our selues , it might make vs the more to distrust our owne strength : Which the more we distrust , the lesse shall we presume on it , and the more carefull shall wee be to vse all good meanes , whereby true strength may be atchieued of vs and increased in vs. § . 67. A ninth Helpe to further vs in this spirituall Watch is a sincere hatred of euill , that we labour not onely to condemne sinne in iudgement , but euen to hate and detest it in heart . o The feare of God , saith Salomon , is to hate euill : not to forbeare it onely , but , as the Apostle speaketh , p to abhorre it . The seruile feare may make a man breake off the practise of sinne outwardly in his life , ( wicked men , had they but it , durst not goe on in their wicked courses as they doe ) but the filiall feare will doe more then that , it will make a man hate and detest it also inwardly in his heart : For this feare it is a louing feare , q a feare ioyned with loue , yea proceeding from the loue of him whom we feare . And r ye that loue the Lord , saith the Psalmist , hate that that is euill . s Doest thou loue God , saith Augustine ; thou must hate then what hee hateth : Yea if thou louest him indeed , thou canst not but hate what he hateth . Neither indeed can we t closely cleaue to that that is good , till wee haue brought our hearts to detest and abhorre that that is euill . Which thing if it were once throughly wrought in vs , there should not neede much Rhetoricke to perswade vs to watch both against sinne and against all occasions of it : Wee would of our selues bee carefull enough to shun and auoid that , which our hearts abhorred , and could not brooke or abide . For as the meat that a man loatheth , he cannot endure so much as the sent or sauour of it , nay nor , it may be , the sight of it : so would it be with vs in regard of sinne , had we the like inward dislike and loathing of sinne in our soules . And u one maine cause of relapse into sinne , and of want of due watchfulnesse against it , in those that for some time haue surceased the practise of it , is because they neuer hated it in heart , though they could not but in iudgement condemne it , being euidently conuinced in conscience of the euilnesse of it : x their heart looked still after it ( though their hand for feare or other respect were for a while with-drawne and with-held from it ) ready therefore when such respects as before staied and restrained it were at any time remoued , to giue friendly entertainment vnto it againe . § . 68. Would wee therefore keepe a constant Watch against sinne ? Oh let vs labour then to haue wrought in vs a true hatred of sinne ; of such sinnes especially , as we haue beene most addicted vnto , or haue most delighted in before . The more formerly wee haue loued them , the more now let vs loath them : the more we haue for the time past delighted in them , the more for the time to come let vs euen detest and abhorre them . y As the meat that we haue sometime sursetted of , wee not only know now to bee euill for vs , but euen our stomacke riseth and goeth against it : so those sinnes that we haue formerly glutted our soules with , let vs not onely condemne now as the bane of our soules , but endeuour euen so to be affected towards them , that our very hearts may rise against them vpon the memory and remembrance of them . Let it be with vs in regard of them , as it was with Ammon in his affection to Tamar . z Hee loued her earnestly at first , though with an incestuous loue , or lust rather : But after that he had abused her and defiled himselfe with her , a his loue was in a strange manner so turned into hatred , that the loue wherewith before he loued her , was not so great , but the hatred wherewith he then hated her , was farre greater . So for those sinnes that wee haue formerly defiled our soules with , wee should labour to haue our loue in like manner turned into hatred ; and b striue to bring our hearts to it , to abhorre them now as much , yea ( if it were possible , as there is good ground for it and iust cause of it ) much more , then euer wee loued them , or delighted in them before . This could wee doe with Ammon ; wee would doe further as he did . c He thrust Tamar instantly out at doores , when his affection was thus altered ; hee could no longer endure so much as the sight of her : and not that onely , but he caused the doore to be bolted fast after her , that shee might not haue any free or further accesse in vnto him againe . So were our hearts and affections estranged from such sinnes , as they had beene linked and fastened vnto before , wee would not only bee carefull without further delay to dispossesse our soules of them , but wee would bee constantly watchfull to keepe the doore of our heart surely bolted against them , that they might neuer be able to gaine entrance againe with vs. § . 69. The tenth and last helpe , that wee will propound for the present , to further vs in this spirituall Watch , is the diligent and constant practise and performance of good duties and offices . Which helpe diuideth it selfe into two branches ; the one opposing to Idlenesse , and the other to worldlinesse . The former is the constant following of the workes of our particular callings . d Let him that stole , saith the Apostle , steale no more ; but let him labour rather and worke with his hands some good thing or other , that hee may haue to giue to him that needeth . Let him that stole steale no more : that is well ; but that is not enough . Let him steale no more , but labour rather : because else though hee leaue stealing a while , c if he liue idle , he will come to suffer want soone , ( for * Slouth wasteth as well as excesse and riot : ) and so bee falling anon to his former trade againe : Not to adde , that f hee that liueth so , euen in that he so liueth , liuing like a drone on the labours of others , is little better then a Theefe . g Slouth , saith Salomon , causeth sleepe . And sure as we see it to be with drowsie persons , that if they sit still and doe nothing , they will soone fall asleepe : so is it here ; h if wee giue our selues ouer to idlenesse , we shall soone come to be ouertaken againe with this deadly sleepe of sinne . i Fulnesse and idlenesse are noted to haue beene two maine causes of those filthy sinnes of Sodome . It is a common by-word with vs , that Of idlenesse commeth no goodnesse : And k By doing nothing , saith the Heathen man , men learne to doe euill things . l It is easie slipping out of an idle life into an euill and a wicked life : yea an idle life , it is of it selfe euill . For man was made for action , not for idlenesse . And howsoeuer , saith one well , we count him m a good man that doth no euill , he is indeed rather n an euill man that doth no good . o Sleepe and death are said to bee brethren or Cosen-germanes : or the one at least to be p an image and a resemblance of the other . And as q those therefore that are deceased are said to bee fallen asleepe : so r they that lie asleepe may well be said to be in some kinde or degree of decease . Now what difference is there s betweene him that lieth fast asleepe , and him that is idle though awake ? saue that the one is restrained from action by the course of nature , whereas the other voluntarily restraineth himselfe : and that is no sinne therefore in the one , that is no small sinne in the other . Slouthfulnesse therefore not onely causing sleepe , but being it selfe of it selfe t a kinde of spirituall sleepe , it is consequently also u a kinde euen of spirituall death : And the idle and slouthfull may bee well said to bee not onely spiritually asleepe , euen when they are awake , but to bee spiritually x dead also , euen while they liue : their very waking , while they so wake , being no better then sleepe , and their very life , while they so liue , no better then death : yea worse then naturall sleepe , ( because against nature ) for a man to sleepe waking ; worse then corporall death , for a man to be as dead ere he die , y to be his owne Bearer , to winde himselfe quicke , and to z bury himselfe yet breathing . § . 70. Idlenesse therefore , it is both euill of it selfe ; and it exposeth men to further euils . a Satan where he findeth b the house vacant , that he had before quit , hee doth easily make a reentry againe . He doth as c the Crab , that desirous to prey on the Oister , but finding the fish enclosed and her selfe excluded with two such shels as all her power is not able to pierce , watcheth the time when she lieth bathing her selfe in the sunne and gaping to take in some pleasant refreshing , while the windes are calme , and the waters still ; then shee slily and suddenly casteth in some sandy grit that keepeth her two shels from closing againe , and by that meanes commeth she to get in her cleyes , one after another , and so to prey vpon the fish . In like manner doth Satan , where he desireth to seize vpon the soule , but seeth some likelihood of resistance ; he watcheth mens idle times , and when he findeth the heart vacant & the minde free from present imployment , then is heé busie to iniect first idle and sandy thoughts , by which he maketh way for worse matters , and after wicked and noisome motions , by which he commeth many times to take full seisen of the soule , and to worke its vtter ruine . In regard whereof it is no vnnecessary counsell that one of the Auncients giueth , that d We be alwaies about some good businesse or other , that the Tempter whensoeuer hee come , finde vs not vnoccupied . § . 71. Yea for this cause is it that God hath ordained that euery man should haue some certaine course of life wherein to bee ordinarily imployed . e Let euery man , saith the Apostle , in that calling wherein he was called , therein f with God ( or , in Gods name , as we vse to say ) abide . There is a twofold calling by the Apostle there mentioned ; g The calling wherein a man was called , and the calling whereunto a man was called , when he was conuerted and became a Christian at first : there is the generall calling of a Christian , that whereunto hee was called ; & there is the particular calling or special course of life wherein a man liued , before ( as it may fall out ) he was called thereunto . A man must not imagine therefore , when hee is called to bee a christian , that he must presently cast off all worldly imployments , giue ouer the workes of his former vocation , & apply himselfe wholly ( as some h Heretikes sometime supposed , misled by i some places of Scripture misexpounded ) to praier and contemplation , and meere matter of deuotion : but he must retaine the one calling still as well as the other , follow the one still as well as the other , make conscience as wel of executing the duties of the one as of frequenting the exercises of the other : & not thinke that vnder colour of following of Sermons & frequenting of godly exercises , he may lawfully neglect those necessary duties that by virtue of his speciall calling he standeth in conscience bound vnto . In a word , each Christian man that is able , must , as the Apostle willeth , k earne , and eat his owne bread , l worke with his owne hands , and follow his owne affaires , that is , such businesse as to his particular place and speciall calling appertaineth : else he is m branded by the same Apostle for n an inordinate walker , that is , a disorderly liuer ; o a Denier of the faith , not in word , but p in deed ; and one little better , if not q worse then some Heathen and Infidels , that haue euen by natures dim light r condemned idlenesse in any . § . 72. But here is great Caution to be vsed , and due regard to be had , s lest while we shun a rocke , we fall into a whirle-poole : lest while we seeke to eschew idlenesse on the one hand , wee be swallowed vp with worldlinesse on the other : lest while wee labour to keepe our left eye waking by the diligent following of our worldly affaires , wee suffer our right eye to close and fall fast asleepe by neglect of religious exercises either publike or priuate . t The Angell that talked with me , came againe , saith the Prophet , and awaked me as one that is raised out of his sleepe . It fared with the Prophet when hee was attending on Gods Angell , as with a drowsie person , who though he be awaked & set to worke , yet he is ready to sleepe at it , and to be euer and anon slumbring , if he be not now and then iogged and stirred vp : And in like manner it is with our drowsie spirits , and will be continually , u if they be not frequently rowsed and raised vp by the constant vse of religious exercises . In regard whereof Paul willeth Timothy , x to quicken by stirring vp the grace of God that is in him , y as men doe embers that lie raked vp in the ashes . § . 73. Now this is done by meanes either publike or priuate . First by frequenting the publike ministery of the word at due times . a Quench not the spirit , saith the Apostle : despise not Prophesie : as if the neglect , or contempt ( and it is the contempt of it that is the maine ground of neglect ) of the one were a principall meane of extinguishing and quite quenching the other . And vndoubtedly so is it . For either fire or light is put out , not by pouring on of water onely or some contrary matter ; but besides that , either by withdrawing from it and denying that vnto it that should feede it ; ( for b if the fewell faile , the fire will of it selfe out : ) or by neglecting to blow it , and to stirre it vp by times ; as wee oft see it fall out that it goeth out of it selfe also , where yet there is wood and coale enough to haue longer continued , had some such industry beene vsed . And euen so is spirituall grace oft impaired and decaieth , not by the practise of sinne and wickednesse only , as by water poured on it ; but by neglect of the word , the meanes that should foster and feed it , and that by raising and rowsing vp our dull and dead spirits should c put spirituall life and alacritie , as it were , vnto vs. And no maruell then , if , as Salomon saith , d Where vision faileth , there the people perish : if the grace of God goe out , where these meanes are neglected ; if they fall fast againe into this deepe and deadly sleepe , though they were sometime awaked out of it , that are not carefull to keepe within the sound of Gods e Trumpet , and to frequent the house of God where it may be heard , that , as at first f it did awake them , so should keepe them still awake . § . 74. Neither are those free therefore from danger of discontinuing this their watchfulnesse , that out of a vaine presumption of their owne spirituall parts , can content themselues with their owne priuate deuotions ; supposing that they may as well , & as effectually sanctifie a Sabbath by reading and meditating and praying apart by themselues , as by being present at , and adioyning themselues to the publike assemblies of Gods Saints . It is a spice of intolerable pride and presumption for any to be so conceited of themselues . Dauid was of a farre other minde , and therefore led by another spirit , then they are that so imagine . He was g a man after Gods owne heart ; and a man of excellent parts . The word of God not onely h dwelt plentifully in him ; but i flowed abundantly from him : he was able not to k admonish himselfe alone , but l to instruct , direct , and edifie others : hee could not onely sing Psalmes , but m pen hymnes , both of praise and of praier : many holy and heauenly meditations had he in the time of his exilement , as may appeare by n those diuine ditties during it composed of him . And yet could not he content himselfe with these his priuate deuotions . But , as o it was the very ioy of his heart , when hee was at home , to repaire to the Temple , to the publike assemblies there held : so nothing made his banishment , and his abode in forraine parts , more bitter vnto him , then this , that by meanes thereof hee was restrained of repairing vnto them , and of ioyning with Gods people in such holy duties as were there daily performed . Read diuers of the Psalmes framed by him during that time ; and consider well , p how bitterly hee bewaileth his restraint in this kinde ; how instantly hee sueth to God for freedome of resort ; how hee blesseth those that had liberty of repaire or place of abode there , euen the very birds themselues that had accesse but to build thereabout : and you will soone see a strange difference betweene that worthy man of God and these , that so highly ouer-prize their owne priuate deuotions , as thus to vnder-value the publike assemblies of Gods Saints , and the ministery of his word . § . 75. And yet neither also is this sufficient indeed , that we frequent the publike meanes : priuate helpes must be added and adioyned thereunto , of meditation , of conference , of supplication , of examination , of confession , and the like : that though much or most of the weeke be taken vp with our worldly affaires ; yet wee reserue some time amids them constantly euery day for some spirituall imployment . For as it is with our clockes and our watches , that vnlesse they bee wound vp at certaine times , they will slacken their motion , yea by meanes of the heauy weights and plummets of lead that hang on them , they will at length come downe to the ground , and so stand stone still : So is it with our soules ; wee haue our earthy affections and our worldly thoughts , as heauy weights , hanging so at the heeles of them , that vnlesse they be at some certaine times wound vp , as it were , by the vse of some holy exercises , they will grow slacke and sluggish in their mounting vp to heauen-ward , yea at length , it may be , come to an vtter cessation of all endeuour in that kinde . For this cause Dauid , as q he maketh this one property of a Blessed man , that hee maketh Gods law his daily , yea and his nightly meditation : So he professeth of himselfe , that it was r one of his daily exercises to meditate on Gods word ; and s it was his nightly imploiment to be singing of Gods praises . He had certaine set times euery day for meditation and inuocation , t at morning , at noone-tide , and at euen : And besides those ordinary set times , he tooke occasion oft extraordinarily , as opportunity was offered , euen u seuen times a day , that is , many times , to be lauding of the Lord , either for his iudgements , or for his mercies . And the like should we doe euery one of vs , if we desire to keepe this spirituall watch fresh in our soules , and x would not haue them wholly dulled with or drowned in the world : wee should set some time apart euery day from our worldly affaires , to be spent in reading , in meditation , in conference ( with God , at least ) in prayer and inuocation of his name , in search of our soules , in acknowledgement of our sinnes , &c. And so intermingle the one with the other , that by ouer-eager attending the one we doe not wholly neglect the other . It is that that would fit vs for the publike ministerie , and make it the more effectuall with vs : As on the other side y it is well obserued , that the want of such priuate imployments maketh the publike ministerie altogether vnprofitable with many ; z who heare much , and are at many Sermons , but gaine little by any , because they are not carefull heereby , either to prepare their hearts before-hand , to receiue the seede of the word as into ground fitted for it , or to water and cherish what they haue taken in on the Sabbath , by a constant course of religious offices in the weeke following . § . 76. Nor let any man alledge heere in way of excuse for himselfe , that for the workes of his calling , they are so many , so manifold , hee cannot possibly finde any spare time to spend thus in religious imployments . For ( to omit what might be said further in way of answer hereunto ) did they esteeme so highly of holy things as the worth of them well deserueth , they would finde time for them as well as they doe ordinarily for matters of farre lesse weight then it . Yea ( that which is a foule shame to consider ) those that will pretend such straites of time to shift off such imployments , can finde many of them time enough ( if not more then enough ) to follow their vaine and idle disports . And canst thou finde euery day almost spare time enough at large for the one ? and canst thou no day almost finde the least spare time at all for the other ? Vndoubtedly that day maist thou well esteeme but euill imployed , whereof thou spendest more part in thy vaine delights , then in the aduancement of thy spirituall good . To conclude , if wee will watch aright and as wee ought ; as the workes of our speciall callings must not be neglected , so our spirituall good , and those meanes either publike or priuate that tend directly to the nourishing and improuing of it , are to bee principally regarded : And therefore so are we to ply and follow the one , that yet euen amids them we take time for , and * exclude not wholly all minding and meditation of the other ; yea so warily in their due season to attend either , that neither wee bee surprised with slouth and idlenesse on the one side , nor yet with worldlinesse on the other . And thus haue we seene both what it is to watch , why we are so to watch ; the manner how we must watch ; and the meanes whereby we may be enabled so to watch in some measure . § . 77. Now here , ere we end , would a Question be answered . For may some say ; But is it possible for any man liuing by this manner of watching to keepe euer waking ; by thus watching against sinne , to keepe himselfe wholly free from sinne ? To passe by here that conceit of some Schoolemen , that a man cannot keepe himselfe free from all sinne in generall ; but that he may from any one sinne whatsoeuer in particular ; that hee may , though not from all , yet from this or that sinne . Which they expresse by a similitude a of a man enclosed in a barrell full of holes let downe vnder water , that may with his finger or some other helpe stop any one hole and keepe the water out at it , which yet hee cannot auoide but that it will come in the whilest at the rest , any of which yet also he may stop if he will. But to passe by this , which I take to bee not all out so sound ; for answer hereunto some distinction must be made . Sinnes therefore are of two sorts , either voluntary , or inuoluntary ; either with the will , or without it . Some sinnes are inuoluntary , or without the will , such as be absolutely either beside or against it ; as are all sinnes , b of pure ignorance , and of meere infirmitie . Sinnes of pure or bare Ignorance I call those in which ignorance is simple or single , not affected , and c not a Companion onely but a Cause . It is not with men in them , as it is with those that affect Ignorance , and please themselues in it ; and d that without checke of conscience they may more freely offend , are content so to continue : but they desire to bee informed aright , and vse the best meanes they can so to informe themselues ; but yet are mistaken , and so doe that out of ignorance , e which for a world they would neuer haue done , had they knowne it to be euill . Sinnes of meere Infirmity or frailty I call those , f that a man knoweth to be euill , and yet is not able by any meanes to auoide , though he doe what he can , euen as much as hee would or could if his life lay vpon it . Thus in hearing the word , a man , it may be , cannot listen so attentiuely for any long time together , but that many by-thoughts will come buzzing and fluttring about him , as g the fowles did about Abraham when he was offering of his sacrifice , and will oft , h pressing in vpon him in spight of his heart , disturbe him and hinder him in that holy exercise : yea sometime the more a man striueth and bendeth himselfe to banish and beat them away , the more hee commeth to be pestred and encombred by them , and his attention to bee tainted and infected withall . Thus in prayer oft i a man cannot shake off that deadnesse or dulnesse and drowsinesse of spirit , that possesseth his soule , and depriueth him of that alacrity and feruency that ought then to be in him . Thus a man railed vpon and reuiled , though hee can keepe his tongue from breaking out into euill language , and can stay his hand from striking in way of reuenge ; yet hee cannot for his heart bloud , it may be , doe hee what hee can , k keepe downe his heart from rising , and l rebelling against the law of his minde , or from swelling and boiling with some wrathfull passion and inordinate motion within him . Thus m in distresse or danger euen a godly man many times cannot rest and rely vpon God with that firmenesse and confidence of faith , and with that quietnesse and tranquillity of minde , that hee ought , and not onely desireth with all his heart , but with all his might and best ability endeuoureth to doe . § . 78. Now sinnes of this kinde cannot bee auoided , be a man neuer so carefull , neuer so wary and watchfull : ( a man cannot watch there , where hee suspecteth no euill ; nor can his watching auaile him beyond his ability : ) which n God therefore in mercy vouchsafeth his children a daily pardon of course for , and is content graciously to passe by and put vp in them ; though o in rigor of iustice he might deseruedly call them to a strict account for them . And yet by the constant vse of this religious watch hauing our iudgements better cleered , and our hearts confirmed and strengthened , we may come in time to be lesse subiect to the former sort of them , and lesse exposed also to the latter . Other sinnes besides those are all more or lesse voluntary , and are committed in part at least with the will of the committer : such are sins p of negligence and ouersight , escaping vs through carelesnesse ; q of mixt infirmitie , proceeding from temptations of much terror ; of r presumption , s pride , and t wantonnesse , occasioned by delightfull obiects , and the like . Yea such are the most , if not all , outward grosse sinnes ioyned with knowledge , which euen a naturall man therefore might forbeare if he would ; and which it were an vniust thing for humane lawes to forbid and to punish offendors for , were it not in mans naturall power to forbeare . And these voluntary sinnes are those that wee are principally to keepe watch against : which if we shall diligently and constantly apply our selues vnto , there will a twofold benefit redound thereby vnto vs. § . 79. First , u wee shall auoid many , euen a multitude of sinnes , which for want of this watchfulnesse we may be , and are ordinarily ouertaken withall . * Nor should the enemie so oft as he doth preuaile against vs , and foile vs , if he found vs standing on our guard and keeping duly this watch . To exemplifie this by an instance or two : Compare we first Dauid and Ioseph together , tempted both in the same kinde , though not with the like fiercenesse of assault : but the one foiled , where the temptation was weaker ; the other vnvanquished , where the temptation was stronger . Dauid a man x well in yeeres , and y a maried man too , hauing the remedie already by Gods ordinance prouided to releeue mans infirmitie in case of incontinency ; yea enioying it z not sparingly , but somewhat a more freely then was fit , hauing not one wife alone , but b a many , beside c Concubines not a few ; This Dauid thus furnished , d by chance espieth , not some single woman , but another mans wife , washing her selfe : he is not sought vnto by her , but he is to make suit vnto her , vncertaine of successe ; and to vse messengers to her , that must therefore to his shame and reproach , and his dishonourable engagement to them , be priuy to his dishonest desires and his adulterous designes . On the other side e Ioseph , a young man , f in the heat of his youth , in the prime and flower of his yeares ; Ioseph a single man , not enioying yet the benefit of g mariage , that might helpe to support him in temptations of this kinde ; being not to sue to any other , but sued earnestly to by another , by a Superiour , by his Mistresse , by such an one as had no small command of him otherwise ; opportunity offered for the doing of the act desired with all priuacy and secrecie ; no feare of danger to hinder , where none were neere to take notice of it ; great hope of future benefit , to entice and encourage , by liberty , or further aduancement likely enough by her meanes to bee procured . Now h in this great inequality of motiues and inducements on either side , what is the reason , why Ioseph standeth , when Dauid falleth ; that hee holdeth out worthily , who is the more strongly assailed , when the other is so fouly and fearefully foiled , who is farre more weakely assaulted , or rather , is not so much assaulted , as is ready to exalt the honest of another : but that the one stood vpon his watch , when the other did not ? It was i no sinne for Dauid by chance to espie a naked woman , his neighbours wife , washing her selfe ; neither was it a thing in his power ( how should hee forecast it ? ) to auoid : but the obiect being thus casually offered vnto him , Dauid , that ought ( as hee praied sometime ) to haue k turned his eyes away from it , l wilfully fixed them so long there , where they had occasionally seised , that his heart came to be tainted with filthy concupiscence , and his affections all inflamed with lustfull desires ; and so grew hee restlesse within himselfe , till he had brought that about , that m depriued him of true rest indeed . On the other side Ioseph after motion had once in that kinde beene made to him by his Mistresse , was n both carefull to shun all occasions of that sinfull act whereunto hee was tempted ; ( hee would not indure to be so much as in company alone with her : ) and againe o as constant in withstanding the temptation when it was offered , and p the occasion could not bee shunned : for though shee pressed him to it day after day , he would not hearken vnto her : yea he chose rather to hazard losse of liberty and life then to yeeld vnto her impious and adulterous desire . In a word , the one watched , and so did not the other ; and therefore the one was not vanquished so , as was the other . And by watching with the one may others escape , and might that other haue escaped that , which for want of this watch hee was vanquished in . § . 80. Againe , as Machetes the Macedonian appealed sometime from Philip , to Philip , q from Philip sleeping , to Philip waking : so compare wee now Ioseph and Ioseph together , Ioseph watching with the same Ioseph somewhat neglecting this watch . Ioseph himselfe that stood thus stedfast in a stronger temptation , yet slipped after swearing r by Pharaoes life in a feebler But the euill was not so euident , so open-faced in the one as in the other : and therefore s being not so carefully watched against or regarded , by being oft heard grew familiar , and gained admittance with him , who might otherwise in all likelihood haue kept himselfe free from it , with much lesse difficulty and danger then he did from the former . This watch therefore duly and diligently kept , would keepe vs from many sins that we are daily ouer-taken with . And t the greatest part of outward sinfull acts , that the godly fall into , may be iustly ascribed to the want of it as the maine cause of the most of them , u which by this course therefore were it constantly obserued of them , might be preuented and auoided . § . 81. Againe , euen in those slips and faults either of mixt infirmitie and ouer-sight , yea or of presumption it selfe too , ( for to sinne in contempt of God x with an high hand , I doubt much , whether Gods children euer doe , ) that euen godly men themselues are oft-times ouertaken withall , yet there is great difference betweene the watchfull and the watchlesse Christian ; betweene the party that ordinarily keepeth this watch , though not so carefully and constantly all out as he ought , and such as keepe no such watch at all : and that in three things , y before sinne , in sinne , and after sinne . First , before sinne : For the one , a his maine desire and purpose , his generall resolution and endeuour is not to sinne at all , howsoeuer b of infirmitie , or c through ouer-sight , or d through violence of temptation , or e strength of corruption , he slip and slide into , or be pusht vpon , or enticed vnto and ensnared in sinne oft ere hee bee aware : whereas the other standeth indifferently affected to sinne or to forbeare sinne , as occasion shall be ministred and offered of either ; or rather inclining , as his corrupt heart naturally carieth him , to the ready imbracing of any euill that opportunity is offered of , and that standeth with his owne naturall desire . So that the one is like vnto a Watchman that being appointed to watch , so soone as hee commeth to the place where hee should watch , f laieth himselfe downe to sleepe , or sitteth rechlesly , not regarding whether hee sleepe or keepe awake . Whereas the other is like one that being set to watch , g striueth to keepe himselfe waking , and desireth so to doe , but yet through the drowsinesse of his disposition and long continuance without rest , chanceth sometime to slumber , though he purposed it not . Or the one is like a man that goeth to Church to trie if he can catch a nap there , and so soone therefore as he is in his seat setteth him to sleepe , which the sooner he falleth into , the sooner hath hee his desire : The other is like h Eutichus , that came not , in all likelihood , to Pauls Sermon with a purpose to sleepe at it : ( if he had purposed it , he would neuer haue made choice of the place hee did to sit in , where he should no sooner slumber but he should be in danger of downefall and of as much as his life was worth : ) but yet through Pauls long preaching , and his owne long waking , hee was a●… length ouercome with sleepe , though hee little thought or meant , it may bee , when hee came in , that hee so should . Like the former is that man that keepeth not watch at all , like the latter hee that keepeth ordinarily some watch ouer his soule . The one i sleepe findeth ; whereas the other seeketh sleepe . § . 82. Againe , in the very act of sinne there is no small d●…ference betweene these twaine . For the one k sleepeth wholly , as he saith : he sleepeth a deepe and a dead sleepe : hee is caried with full swinge of heart and will vnto sinne . l The other sleepeth but vnquietly , like the Watchman that against his will in part falling asleepe , hath but an vnquiet sleepe of it , and euen watcheth in some sort in his sleepe , he is dreaming of the danger that he is or may be in , and of the enemies approach , whom he is set to watch against . It is that which wee may obserue in the Churches sleepe in the Canticles ; m I sleepe , saith she , but mine heart is awake . We vse to say of children , that their heart is asleepe euen when their eies are awake : contrariwise it is said of the children of God , that their eies oft are asleepe when their heart is awake : so that though they be outwardly borne-downe and caried away with the stiffe winde , or the strong streame of some violent and vntoward temptation , yet their heart inwardly is not wholly surprised with it , they sinne not with a full and an absolute consent of will in it ; there is some secret mislike still of themselues in that they doe , and some inward strife and reluctation ( though not at all times alike sensible ) more or lesse against it , euen in the very act vsually of committing it . In a word , n the one willingly falleth fast asleepe ; the other vnwillingly in some sort , slumbreth rather then sleepeth . § . 83. Lastly , after sinne committed ; the one as he wilfully laid himselfe downe to sleepe , and fell presently fast asleepe , so o hee lieth sleeping and snoring , securely snorting in sinne , without touch or remorse vsually , till by some extraordinary accident of outward affliction , danger , distresse , or the like , as by his Generalls alarum or the enemies assault , hee be waked againe and roused vp out of his sleepe . Whereas the other , as he fell asleepe beside his purpose , and was neuer indeed thorowly or soundly asleepe , but in a slumber rather then any deepe or dead sleepe ; so he is easily awaked , as those are that are but slightly asleepe , yea q his own very vnquietnesse , if nothing else , ere long awaketh him againe , like one in a fearefull dreame , whose very feare many times is a meanes to awake him , and to free him from his feare . Dauids heart smote him , saith the holy Ghost , as r after his cutting of the skirt of King Sauls coat ; so presently s vpon his attempt of taking the number of his people : and immediatly thereupon , as one start out of his sleepe , hee beginneth to rub vp his eies and to looke about him ; and in most hum●…le and submisse manner betaketh he himselfe vnto God , confessing his fault , crauing forgiuenesse of it , and neuer resting till by renuing of his repentance he had recouered himselfe , and returned againe to his former watch . The one sleepeth soundly till he be raised out of his sleepe againe ; the other awaketh againe eft-soones euen of himselfe . And thus much briefly of the benefit that wee may reape by this watch , and how farre forth wee may be helpe of it keepe our selues free from sinne § . 84. Now to draw to an end , and t to trusse or tucke vp as it were in few words , after our Sauiours owne example here , the summe of all that hitherto hath beene handled : Considering the drowsinesse of our owne naturall disposition , and how easily in that regard wee may againe fall asleepe ; and the diligence of our Aduersary watching continually against vs , by whom wee may soone be surprised if at any time we doe sleepe ; as also the necessity of perseuerance , that if we hold not out in our watch to the end , it is all in vaine and to no end ; and the danger of relapse , if wee fall backe into this spirituall Lethargie , likely to be in worse case and more irrecouerable then wee were at the first : Let it not suffice vs , that we haue beene awaked out of our sinfull and secure courses , but let vs bee carefull by all good meanes to keepe our selues so waking and watching ; by due examination of our seuerall actions ere we enter vpon them ; diligent obseruation of our speciall corruptions that we may contend and striue against them ; carefull auoidance of the occasions of euill , that they be not offered ; and constant resistance of temptations vnto euill , when we are therewith assaulted : And that we may the better so watch and hold out in this our watch ; let vs labour to keepe an holy moderation and sobriety in the vse of all Gods good creatures ; hold fellowship with the godly that may haue an eye to vs ; shun the society of wicked ones that may taint and infect vs ; striue to preserue the feare of God fresh in our soules ; endeuour to perswade our hearts of Gods presence euer with vs ; thinke oft on our end , and our account to come after it ; be oft casting vp reckonings betweene God and our soules ; haue a iealousie of our owne infirmitie and procliuity vnto euill ; labour to haue a sincere hatred of sinne wrought in our hearts ; and lastly be diligent in the duties of our particular vocations , and constant in frequenting of religious exercises as well publike as priuate . Thus watching we shall preuent and escape many euills , that for want of this watchfulnesse , to our woe afterward , we might otherwise be ouertaken withall ; we shall haue s a pardon of course daily signed vs vpon generall suit , t for those that either through ignorance or meere frailty escape vs : wee shall neuer sleepe wholly , nor rest obstinately in sinne , howsoeuer wee may chance sometime to be ouertaken therewith , but shall recouer our selues eft soone againe by renewed repentance : & we shall be continually u prepared for Christs second comming , so that , x whether we sleepe or wake , y liue or die , his we shall be both in life and in death , and with z the wise Virgins , whensoeuer he commeth , being found spiritually waking , shall be ready to enter in with him into the Bride-chamber of immortality , * there to abide with him in eternall felicitie . FINIS . Notes, typically marginal, from the original text Notes for div A01550-e120 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philip. 1. 23. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Menand . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. in vita Constant . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Herad . Et idem Helen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Plut. de aud : poet . Ita●…e tandem maiores famā tradide●…unt tibi tui , vt virtute eorū anteparta per flagitiū perderes ? Pla●…t . trinum . T●…errimis ignauiae aut nequitiae sordibus imbuta , portenta nobilia . Val. Max. lib. 3. c. 5. Qui acceptam à maio●…ibus lucem in tenebras conue●…tant . Ibid ▪ c. 4. Dos est magna parentum virtus . Hor. carm . lib. 3. ode 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip . Hippoly . f Ego primus illustraui d●…mū meam ; tu dedecorasti tu●…m ▪ Cicero post Iphicratem . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Socrates . g Malo pater tibi sit Thersites , dummodò tu sis Aeacidae similis ; - Quam te Thersitae simil●…m producat Achilles . Iuvenal . satyr . 8. h 1 Cor. 7. 14. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euripid. Meleagr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Sophocl . Antigon . * Mr T. Baily sometime Fellow of Maudlins in Oxford . Notes for div A01550-e760 a Aduentus du●… : alter in humilitate , alter in sublimitate . Tertull ●…polog . Aduentus Demini duplex . Ber●… : in aduent , serm . 4. imo triplex , ad homines , in homines , cōtra homines . ib. 3. Primus in humilitate , postremus in maiestate , Greg. Rom. mor. l. 17. c. 19. 〈◊〉 , quo veni●… iudicandus ; manifestus , quo veniet iudicaturus , Aug. de temp . 220. Venit enim saluator , veniet damnator , Idem in Ioan. tract . 4. The Occasion . b Matth. 18. 11. Ioh. 12. 47. c Matth. 16 27. Ioh. 5. 22 , 27 , 28. d De illo ab eo quaesierunt qu●…m sperabant , non de illo quem iam videbant , Aug. epist. 80. e Marc. 13. 4. Matth. 24. 3. f Nihil certius ; nihil incertius . Bernde Coena Dom. ser. 2. & medit . c. 3. & epist. 105. g Caetera nostra & bona & mala incerta sunt : sola mors certa est . Aug. verb. Dom. 21 ▪ Incerta omnia : sola mors certa , ●…uius etiam hora incerta est , Idem in Psal. 38. h Mark. 13. 31. Matth. 24. 35. i Poena certa , hora incerta : mors certa , dies mortis incer●…ꝰ , Aug. ibid. k Mark. 13. 32. Matth. 24 ▪ 36. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. ad Eunom . serm . 4. & ex eo E●…logius c●…nt . Agnoitas apud Photiū biblioth . c●…d . 230. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephrem . ad Anatol. quaest . 1. Secundum formam 〈◊〉 , Aug de Trin. lib. 1. cap. 12. In statu humiliationis , Vorst . apolog . disp . 2 ▪ ●… . 33. Parum ●…nim selidum ▪ quod Aug in Psal. 36. & in Genes . contra Manich lib. 1 cap. 32. & 8●… . q●…aest . 60 sed & de Trinit . lib. 1. cap. 12. nescit , i. nesci●…e facit . Neque sirm●…m satis quod Greg. R●…m . lib. 8. epist. 42. & Cyril . thesaur . lib. 9. cap. 4. In humanitate norat ; sed ex humanitate non norat . m Quod ante passionem nescit , post resurrectionem nouit , Chrysostom . in Act. ●… . 7. Et Origen . in Matth. homil . 3. Vise Iansen . concord . Euang. cap. 123. n Mark 1●… . 33. Matth. 24. 42. o Non illis solis dixit , quibus tunc audientibus loquebatur , sed illis etiam qui suerunt post illos ante nos , & ad nosipsos , & qui erant post nos vsque ad nouissimii eius aduentum , August . epist. 80. p Vt semper paratum sit cor ad expectandum , quod esse venturum scit , & quando venturum scit , nescit . Aug. in Psal. 36. q Mark. 13. 34 , 35 , 36. Matth. 24. 43 , &c. r Mark. 13. 37. The Diuision . Part 1. The Sense . s Corporū est somnus , sicut & mors cum speculo suo somno . Anima quiet●… nunquam succedit . Tertull. de anim●… c. 32. & 25. Iacet enim dormienti●… corpus vt mortui , viget autem & viuit animus . Cicer. de diuin . l. 1. Somnus siquidem è corpore est , atque in corpore operatur , Aug. de immortal . anim . c. 14. Corpore aut●… dormiente a●…ima insomnis agit . Hippo●…r . de insomn . Totaque sibi sua est , Iul. Scalig. ad eundem . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Phrynichus : Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sicutdormitione transitur ad somnū , sic exper ▪ gesactione transitur ad vigilationē , Aug. in Psal. 3. u Matth. 26. 40. x Psal. 77. 3. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Herodot . loquitur . i. insomnia laboram , vt 〈◊〉 apud Nonium . a Luk. 2. 8. Pastores , dum super gregem suum vigilant , gregis ipsius p●…storē in praese●…io i●…uenire , videre , t●…re meren●…r & autorem . Petrus Chrysol . serm . 24. b 1 Thess. 5. 10. Si d●…rmituri sum●… , quomodo vigi●…amus ? Corde vigilamus , ●…tiam c●…m co●…pore dormimus , Aug. de verb. Dom. serm . 22. c Acts 12. 6. d Psal. 3. 5. & 4. 8. e Matth. 26 47. f Iob 24. 14. Vigilat fur , & expectat vt homines dormiant . Aug. in Psal. 125. g Matth. 26. 40. h 2 Sam. 11. 2 , 3 , 4. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythagoras apud S●…um , l. 2. c. 1. Est somnus corporis ; est & animae : illud ergo cauere debemus , ne ipsa anima nostra dormiat . August . in Psal. 62. k 1 Thess. 5. 6 , 7. Pe●…catores 〈◊〉 similes , Anastas . in Hexam . lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cl●…m . Alex. p●…dag . lib. 2. cap. 10. l Rom. 13. 12. m 1 Cor. 15. 34. n Ephes. 5. 14. Animam 〈◊〉 exci●…at . Aug. in Psal. 6●… . o Quare vitia sua n●…mo confit●…tur ? quia adhuc in illis ●…st . S●…mnium narr●…re vigilantis est : & vitia sua confiteri sanitatis indicium est . Exp●…rgiscamur ergò vt errores nostros coarguere possimus . 〈◊〉 . epist. 54. p Matth. 24. 42 ▪ & 25. 13. & 26. 41. The Doctrine . q Nam vigilare leue est ; peruigilar●… graue . Martial ▪ l. 9. ep . 70. Part 2. The Proofe . Reason 1. r Matth. 26. 43. s Languido sumus ingenio , & in somnum ituro , aut in vigiliam somno simillimam : vt Senec . de prouid . c. 5. t Rom. 7. 17 , 23. Reason 2. u 1 Pet. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioan. 〈◊〉 . depoenitent . x Vt iugulent homines , surgunt de nocte latrones : Vt ●…eipsum serues , non experg●…sceris ? Horat . lib. 1. epist. 2. y Pernicicsus nimis est repentinus hostis , nam aut inscios praeuenit , aut 〈◊〉 praeoccupat , aut opprimit dormientes . Chrysol . serm . 27. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Gen. hom . 3. * Psal. 56. 6. a Quid quisque vitet , nunquam homini satis Cautum est , in horas . Hor. carm . 2. 13. b Epaminondas . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. ad praefect . indoct . & in Apophthegm . reg . & duc . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Carystij histor . Athenae dipnosop . lib. 10. e Ezech. 3. 17. & 33. 2. Ierem. 6. 17. Esai . 52. 8. & 61. 6. f Hebr. 13 17. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Quom●…do Plut , in Apoph●…h . refert Philippū à somno diuturniore experr●…ctū dixisse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Parmenio Graecis indignantibus quod is interdiu obdormiret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Princeps 〈◊〉 vt quiescant subditi . Iustintan . in authent . Coll. 2. tit . 2. & Coll. 8. tit . 10. Et Bonifac. 8. in prooem . 6. Decret . & Innocent . 4. ibid. l. ●… . tit . 5. c. 1. Omnium somno●… illius vigilia defendit , omnium otium illius labor , omnium delitias illius industria , omnium vacationem illius occupatio . Sen. ad Polyb. c. 26. * Somnosque non defendit excubitor meos . Sen. Thyest. k Vt post elle●…orum sumptum praecipit Hippo●…r . aphor . 4. 14. l Ierem. 6. 17. m Act. 20. 28. 1 Tim. 4. 13 , 15 , 16 n Matth. 7. 15. & 16. 6. & 24 4. 2 Ioan. 8. o Luke 12. 41. p Mark. 13. 37. Quod vni dictum est , quisque sibi dictum putet . Ausen . in ludo 7. Sapient . in Solone . Enemie 2. a Exod. 32. 22. b 1 Ioh. 2. 16. & 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quomodo Plant. Cassin . 2. 5. & Merc. 5. 3. In fermento tota iacet v●…r . c Iohn 15. 19. d Iohn 17. 11. e 1 Cor. 5. 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de fera vind . g Quomodo ille apud Plut. de Tranqui●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lyse Deus , simulatque volam , me soluet . - Hor. ep . 17. l. 1. h Ioh. 17. 15. i Gen 5. 24. k P●… . 6. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristoph . 〈◊〉 . In●…dis per ign●… Suppositos ci●…eri doloso . H●…rat . carm . 2. 1. l Iob 22 10. Ier. 18. 22. Eze ●… . 2 6. I●…ter medi●…s laqueos in hac vita inceditur . Bern. in Cant. 52. m P●…l . 2. 17 , 18. n Num. 22. 7. 17. o Pr●…u . 7. 18. p 1 Pet. 4. 4. Hebr. 11. 36. q Iohn 15. 19. & 16. 2. r Hom●… malus ipso est Diabolo nocentior . Iustum siquidem hominem Diabolus timet , homo malus contemnit . Diabolus homini nisi permissus non nocet , malus homo nocet etiam prohibitus . Autor oper . impers . in Matth. homil . 24. Ludolf . vita Christs , ●… . 52. & Vo●…ag . de Sanct. 210. s Iohn 6. 70. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Contrario sensu quam id Graeci efferunt . u Iohn 8. 44. 1 Iohn 3. 8. x Homo malus telum Diaboli : sine bomin●… aduersus hominem nil potest . Autor oper . imperf homil . 24. y Iam. 3. 6 , 7 , 8. Ezech. 2. 6. Fera qu●…uis ipse 〈◊〉 est , Qui ( vt Martial , spectac . epigr. ) iubet ingenium mitius esse feris . Fera siquidem nisi irritata aut fame coacta non s●…uit : homo gratis crudelis est . Fera habet crudelitatem , sed rationem non habet : homo & crudelis est & rationalis . Fera malum vnum aliquod habet , homo omnia . Autor operis imperf . homil . 24. z Matth. 10. 17. Quid ista circumspicis , quae ●…ibi possunt fort●…sse euenire , sed possunt & non euenire . incendium dico ; ruinam , & alia quae nobis incidunt non insidiantur . Illa potius vide , illa deuita , quae nos obseruant , quae captant . Rari sunt casus , etiamsi grauet , naufr●…gium facere , vehiculo euerti : ab homine homini qu●…tidianum periculū . Aduersus hoc te expedi , hoc intentis oculis intuere . Nullum enim malum frequentius , nullum blandius . Tempestas minatur antequam surgat , praenunciat fumus incendium , crepant aedificia antequam corruant . Subito est ex homine pernicies , & eo diligentius tegitur , quo pr●…pius accedit . Sen. ep . 103. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lycurg . apud Stob. c. 2. H●…u quam mala atque deprauata prorsus est Natura nostra ? - Putas ne tu interesse inter hominem & feram ? Nec paululum , nisi in figura corporis . Curuantur aliae , inambulat recta haec fera . Lips. Lupus est homo homini , non homo . Plaut . Asin. 2. 4. Erras si istor●…m qui occurrunt tibi , vultibus credis . Hominum essigies habent , anim●…s ferarum . Nisi quod illarum perniciosiore est primis incursus , quos transire non queunt . Nun quam enim illas ad nocendum nisi necessit as in●…git : aut fame aut timore coguntur ad poenam . Homini perdere hominem libet . Sen. ep . 103. a Matth. 10. 16. c Ephes. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Psal. 57. 6 & 141. 9. & 142. 3. Vigilandum est semper ; multae insidiae sunt bonis . Ex Trag. Cic. pro Plane . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thucyd. hist. Vtrinque conciduntur in medio siti . f Psal. 17. 11. Intus caro , extra Satan , mundus vndique g Luk. 2. 8. h Psal. 57 4. i Mica 7. 6. k Matth. 10. 36. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de tranq . Molestissimum maelum intestinum & domesticum . B●…rn . in Cant. 29. m Mat. 15. 18 , 19. Genes 6. 5. Ierem. 17. 9. n Aditum nocendi perfido praestat fides . Sen. Oedip. 3. Nullae sunt occul●…iores insidiae , quàm hae quae latēt in simulati●…e offi●…ij , aut in aliquo necessitudinis noīe . Nā eum q●…i palàm est aduersarius , facilè cauendo vitare possis : hoc verò intestinum ac domesticum malum , non modo existit , verieetiam opprimit , antequam perspicere atque explorare possis . Cicer ▪ Verrin . 3. o Psal. 55 12 , 13. p Mi●…n 7. 5. q 2 Sam ▪ 12. 8. In accubitu mos ille vt accumberent 〈◊〉 in sin●… vir●…rū . Lips●…ad Ta●… . annal . l. 11. Hine Caesarem à D●…lobella dictum Spendam interiorē regiae lecticae , r●…fert 〈◊〉 . c. 49. Sic Ioan. 13. 23 , 25. r Genes . 3. 15. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Aesch. in Ctesiph . & Demost. pro coren . Siue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Plut. P●…ricl . t In bello perpetuo , at non in praelio . Quo modo Liu. hist. l. 30 ▪ ●…on praelis mod●…se , sed bello victum . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. ep . 1. Q●…l teccas al●…o calente ▪ S●…le matamus ? Patriae quis exul Se quoque fugit . Hor. carm . 2. 16. Rectè Varro , L●…ngè fugit , quiquos fugit : At longius , qui se. x N●…n est extrinse●…um malū nostrū : intra nos est ▪ in visceribus nostris sedet . Sen. epist. 50. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Hoc se quisque modo fugit : at , quem scilicet , vt sit , Effugere haud potis est , ingratis haeret & angit . Lucret . l. 3. - teque ipsū vitas fugitiuus & erro ; Frustrâ : nam comes atra premit , sequ●…urque fugacem ▪ Horat s●…rm 27. Vitia n●…s 〈◊〉 , quocunque transierimꝰ , secuturasunt . Sen. epist. 50. Nihil tibi prodest peregrinati●… , quia t●…cum peregrinaris . Peregrinaris cum affectilus tuis : & 〈◊〉 ▪ sequentur . Sen. epist. 104. * In hoc genere militie nunquam qu●…s , nunquam 〈◊〉 datur . Sen. epist ●…2 . z Galat. 5. 17. a Rom. 7. 22 , 23. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sim●… . epist. 40. Nec noleus quisquam lae●…ur , sed 〈◊〉 v●…lens . Nemo laed●…tur nisi à se. Tu ipse tibi ni ●…quid fa●…as , malus qu●…d faci●…t ? Aug. homil . 29. c Deb●…lis est adue●…sarius , nisi v●…ientem non vi●…cit . Pelag. ad Demetr . Loge Chrysost. or●…t . 67. ●…om . 6. & orat . 2. hom . 7. d Suadere & sel●…citare potest , cogere omnino ●…on potest . Aug. hom . 52. Habet af●…utiam s●…adendi , non potestatem ●…gendi . Idem in Psal. 91 & in I●…an . 12. e Quid à foris conturbare aut contristare poterit , si intꝰ bene estis , & fraterna pace gaudetis ? Bern. in Cant. 29. Pau vobis à vobis sit , & omne quod extrinsecus minari videtur , non terret , quia non nocet . Ib. f Diabolus plus cōfidit in adiutorio carnis , quoniam magis nocet hostis domesticus : illa ad subuersionem meam cum illo foedus inijt . Bern. medit . c. 14. Huit accedit , ha●… vtitur serpens malignus : baculo nostro nos cedit , manꝰ nostras cingulo proprio ligat . Ibid. g Iohn 14. 30. h Diabolus quum aliquid suggerit , tenet consentientē , non cogit inuitum . non enim seducit aut trahit aliquem , nisi quem inuenerit ex aliqua parte iam sibi si●…ilem . Aug. de diuers . 20. i Hostes intra nos multos habemus , carnis concupiscentias , carnis fructus . Hugo de continent . c. 3. k Genes . 3. 6. Portamus omnes impressum nobis cauterium conspirationis antiquae , Eua nostra caro nostra , perquae concupiscentiam Serpenti nos prodit . B●…n in Cant. 72. l Iam. 1. 14 , 15. Rom. 8. 12 , 13. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ●…rat . 67. tom . 6. Hostem si foris non habes , domi inuemes . Li●… . hist l. 30. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictet . enchirid . c. 72. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adulat . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anacharsis apud Stob. eclog. tom . 2. c. 2. q Nusquam securitas , neque in coelo , neque ▪ in paradiso , multo minus in mundo . In coelo ▪ n ▪ cecidit Angelꝰ sub praesentia diuinitatis , Adam in paradiso de loco voluptatis , Iudas in mundo de schola Saluatoris . Bern. de diuers . 30. r 2 Cor. 7. 5. s Faber in Iac. 1. Nonnunquam tentatio praeuenit concupiscentiam , vt in Eua : nonnunquam sequitur , vt in Iuda . t Genes . 3. 1 , 6. u Ieh . 12. 6. & 13. 2. * Ire vides quadrato agmine exerci●…ū , vbi hostis ab omni parte suspectus est , 〈◊〉 p●…ratū . Hoc aliquāto nobis magis necessarium . Illi enim saepe hostem tim●…ere fin●… causa . Nobis nihil pacatū est . Tam superne quam infra metus est . Virumque trepidat latus . Sequa●…tur pericula & occurrunt . Sex●…ꝰ apud Sen. ep . 60. q Matth. 10. 22. & 24. 13. Nonqui inceperit , sed qui perseuerau●…rit , sal●…us erit . Incip●…re multorū est ; perseuerare paucorum . Bern. de grad . obed . Multi enim magna aggrediuntur , sed in via defi●…tunt : in desertum multi exeunt , sed ad terram promissionis pauci perueniunt . Aug. ad fratr ▪ in er●…m . ser 8. r Hebr. 12. 1. s 1 Cor. 9. 24. t 2 Tim. 2. 5. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non certat legitimè , nis●… qui certat ad finem vsque . Aug. ibid. x Non qui primus venerit , sel quien nque peruen●…rit . Chrys. in Matth. y Matth. 19. 30. & 20. 16. & 22. 14. z Apoc. 2. 10. a I●…cassum bo●…ū agitur , si ante t●…rminum v●…tae descratur : quiae & frustra velotiter currit , qui priusquam ad ●…etas veni●…t , deficit . Greg. mor. l. 2. c. 40. Non inchoantibus siquidem praemiū 〈◊〉 , sed perseuerantibus . Ifidor . de sum . b●…n . lib. 2. cap. 7. b Gal. 5. 7. & 3 3. c Perseuerantia sola virtu●…ū coronaiur . Bern. de temp . 114. Aeternitatis imaginem perseuerantia prae se fert . Sola est cui aeternitas red●…ur . Idem de consider . l. 5. d Cedunt primae postremis . Tacit. annal . l. 13. e Vita posterior priori praeiudi●…at . Hieron . in Ezech. 18. f Ezech. 18. 24. Vides obliuione pr●…sunda s●…peliri virtutes , quas perseuerantia non insigniuit . Bern. de grad . obed . Neque enim incepisse , vel facere , sed perficere virtutis est . Ex Hiero●… . Gloss. ad Matth. 10. 22. Atqui non est magnum bonum inchoare quod bonū est , sed consummare , hoc solum perfectum est . August . ad fratres in eremo , serm . 8. g Non enim ex praeteritis , sed ex praesentibus iudicamur . Cauendù ergò semperque●…mendū , ne 〈◊〉 gloriam & solidā firmitatē vnius horae procellá subuertat . Hieron . in Ezech. c. 26. h Mark. 13. 34 , 35 , 36. Luk ▪ 12. 36 , 37 , 38. i Luk. 21 36. k Mat. 24. 42 , 43. Reason 4. l Ioan. 5 24. m I●…gens periculū ad deterior●… rede●…di . Sen. epist. 72. * Grauius agr●…tat ij , qui cùm l●…uari morbo videntur , in cum de integro in●…iderunt . Cic. fam . ep . 30. lib. 12. n 2 Pet. 2. 20 , 21 , 22. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Matth. 12. 45. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod plus est qu●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r Prou. 26. 11. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iambus est , & poeticum quid spirat . t Torrens ab 〈◊〉 sauior iba●… . Ouidmetam . l 4. u Stella ad illud ●…uc . 11. 24 , 25 , 26. x Esai . 56. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Esa. 29. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●…rfudit spiritu s●…poris alti . Iun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…ore al●…o 〈◊〉 . Liu●…l . z 1 Sam. 26. 12. s●…por altus I●…ouae , ●… ▪ maximus & diuinitus immissus . Iun. post Aug. ad Simpli●… . l. 2. q. 1. a Esai . 6. 9 , 10. Rom ▪ 11. 8. The Use. b Matth. 24. 42. & 25. 13. & 26. 41. Mark. 13. 33 , 35 , 37. Luke 12. 40. & 21. 36. c Ephes. 6. 18. Coloss . 4. 2. 1 Thess. 5. 6. 1 Petr. 4. 7. & 5. 8. Part 3. The manner . Point 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Scitū Bia●…is referente Demetrio Phalar . apud S●…ob . c. 3. e Prou. 4. 26. f Prou. 14. 15. g Psal. 35. 6. h Genes . 14. 10. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythag. aur . car●… . apud Stob. p. 2. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epicharm . ibid. c. 1. Looke ere yee leape . Alioqui saliens antequam videat , cas●…rus est antequam debeat . 〈◊〉 . de b●…n . deser . Palpebrae praecedūt gressus , ●…um operationem consilia rect●… prae●…eniunt . Qui enim negligit considerand●… 〈◊〉 q●…od faci●… , gressus tendit , sed 〈◊〉 claudi●… , pergend●…iter con●…cit , sed prae●…idend ▪ sib●…metipsi non antecedit ; atq●… idcir●… citius 〈◊〉 , quo●…iam vbi pedem operis ponere debeat , per consilij palpebram non attendit . Greg. Rom. de Pastore par . 3. c. 2. § 16. k 1 Cor. 5. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 2 Cor. 1. 12. m Phil. 1. 9 , 10. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E●…ymolog . p Aristot. histor . animal . l. 9. c. 34. Et Plin. hist. natur . l. 10. c. 3. & l. 29. c. 6. Nisi quod ille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hic Haliaee●…o tribuit . q Assu●…scat animꝰ solicita 〈◊〉 custodia discernere cogitationes suas , & ad primū animi motum vel probare , vel reprobare quod cogi●…at , vt bo●… a●…at , mal●… stati●… extinguat . Pelag. ad Demetriad . r Qui cauet ne decipiatur , vix cauet , quum etiam cauet : Etiam quum cauisse ratus est , saepe is cautor captꝰ est . Plaut Capt. 2. 2. s Genes . 3. 1. 2 Cor. 11. 3. t Apoc. 12. 9. u Sicut Mercator de falso pan●…o non ●…stendit empteri medium neque finem , sed caput tant●… : sic Diabolus qui est mercator peccati , ●…stendit fatuo peccatori solum caput pa●…ni , i. delectationem culpae , nō medium , i. remorsum conscientia , vel finem , i. poenam gehennae . Bon●…uent . di●…ta salut . c. 2. x 1 Iohn 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . de Herodoto . z Ierem. 17. 9. a Galat. 6. 3. b Iam. 1. 26. Read Dike of Selfe-deceit . c Galat. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Rom. 14. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Benè siquidem praecipiunt , qui vetant quicquam agere quod dubites aequum sit an iniquum . Cic. Offic. l. 1. Tutiusque istud cautissimi cuiusque praeceptum , Qu●…d dubites , ne feceris . Plin. ep 18. l 1. e Psalm . 119. 24. f 2 Sam. 14. 20. g 2 Sam. 16. 23. h Deut. 30. 12 , 13 , 14. Rom. 10. 8. i Esai . 30. 1. & 31. 1. Prou. 1. 25. Non est verendum , ne dedignetur condescendere nobis , qui potius si v●…l ex iguum quid absque illo 〈◊〉 , indignatur . Bern. in Cant. serm . 17. k Matth. 19. 6. l Iosh. 9. 16. m Prou. 20. 25. Serò a●…que stultè ( prius quod factum opo●…tuit ) postquam com●…dit rem , rati●…nem putat . Plaut . Trinum . 2 4. n ●…malè verum examinat omnis Corruptus iudex . Horat . ser. 2. lib. 2. o Quisque sua in lite est iudex corruptus . p Ierem. 42. 2 , ●…7 . q Ierem. 42. 20. r Ierem. 43. 2 , 3. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ariani Epictet . l. 2. c. 7. Et c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Malac. 2. 7. u Ezech. 14 ▪ 9 , 10 , 11. Point 2. x 1 Pet. 2. 11. y 1 Cor. 15. 56. z Omnia vitia contra naturam pugnant . Senec. ep . 112. Et cùm constet omnes ab omnibus impugnari , diuerse tamen modo & ordine singuli laboramus . Serapion . apud C●…ssian . collat . 5. c. 13. a 2 King. 5. 1●… . b 1 King. 2. 5. c Luk. 3. 14. Populatore●… terrae , quam à populationibꝰ vindicar●… debebant . C●…t . degest . Alex. lib. 3. d Patron●… praeu●…ricatur & decipi●… . Cyprian . lib. 2 ▪ ●…p . 2. e Esai . 1. 23. Mica 7. 3. f Ezech. 13. 16 , 22. g Ier. 1. 17. & 20. 9. h Ezech. 13. 11. i Amos 8. 5 , 6. Sirac . 27. 1 , 2. k Mica 2. 1 , 2. l Esai . 8. 21. m 〈◊〉 miscrorū , vt maleuolentes sint , atque inuideant bon●…s ▪ Plaut . capt . 3. 4. n Hominum sunt ista non temporum : nulla aetas vacabit à culpa . Se●… ep . 97. o - ardet vitio gentisque suoque . Ouid. de Tereo Metam ▪ l. 6. Omnes gent●… peculiaria 〈◊〉 mala : Gothorum gens perfida est , Alanorum impudica , Franci mendaces , Saxones crude●…es . Saluian . de prouid . l. 7. Geni Saxonum fera est , Francorum infidelis , Gepidarū inhumana , H●…nnorum impudica : omnium vita vitiosa . Ibid. 4. Sunt tam ●…uitatum , quàm singulorum hominū mores : gentesque alia iracundae , aliae audaces , quaedam timida ; in vinum , in Ven●…rem pronicres aliae sunt . Liv. hist. l. 45. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Empedoclis vocabulum apud Aristot. de gener . animal . l. 4. c. 3. q Ephes. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et cupidi omnes , & maligni omnes , & timidi omnes , & ambitiosi ; adijce & impij omnes . Sen. de benes . l. 5. c. 17. r Nullū mihi m●…rbi genus ign●…ū est : vni tamen morbo quasi assignatꝰ sum . Se●… . epist. 55. s Qui 〈◊〉 〈◊〉 ▪ vitiū , ●…abet oīa . Sē . de ben●…f . l. 5. c. 15. Malus quisque nullo vitio vaca●… . Ibid. l. 4. c. 27. t Stulius oī●…iti . 1 habet ●… sed non in omnia natura pronus est . Senec. de ben●…f lib. 4. cap. 27. Omnia in omnibus vitia sunt ; sed non omnia in singulis extant . Ibid. c. 26. Omnia omnibus insunt ; s●…d in quibusdam singula eminent . Ibid. c 27. u Psal. 18. 23. x Eas●…ie in Ps. 51. y Dilecta delicta . z Alia in alijs vitia principatum obtinent , tyrannidem exercent : ideoque oportet vnuniquemque nostru●… secundum qualitatē belli quo principaliter infestatur , p●…gnam ar●…ipere : v●…que vitia in nobis principatum tenent , ita imp●…gnationis modus exigitur ▪ &c. B●…r . de ord . vitae . Et Cass. collat . 6. c 27. a 1 King. 22. 31. 2 Chron 〈◊〉 . 30. Sic & Agesilaus de Ep●… , teste Plut. in apopth . b 1 King. 22. 36. c Hab. 1. 16. d Io●…●…0 . 1●… . e 2 King. 5. 18. f Fides faemem non formidat . Hieron . ad Heliodor . ex Tertull. de idololat . Matth. 6. 30 , 31. g 1 Tim. 6. 5. h Matth 5 26 , 27. & 18. 8 , 9. i Luk. 16. 20 , 21 , 22. k Luk. 16. 22 , 23. l Luk. 12. 20. m Qu●…dam locis 〈◊〉 temporibus ascribimus : at illa quocunqu●… transierimus , sec●…tura sunt . Intelligas tua vitia esse , quae puta●… rerum . Sen. epist. 50. n Fatua s●…bito videre destit ; & nescit esse se c●…cam : ait domum esse tenebrosam . Ibid. o Ephes. 5. 25 , 16. p Pisces in sal●…●…ti & alti , salem tamen non referunt . Lips. constat . lib. 2. cap. 16. q Genes . 6. 9. r Non iuxta consummatā iustitiam , sed iuxta iustitiam generationis su●… . Hier. quaest . in Gen. Sicut Senec. ad Mart. consol . cap. 1. Illo saeculo magna pietas erat , ●…ih il impiè facere . s Non est bonitas possimis esse mel●…orem . Senec ep . 79. t Solus iustus , cum generatio omnis erraret . Ambr. de arca Noe , refaren●…e Aug. ad 2. Epist. Pelag. l. 4. c. 11. u Gen. 9. 22 , 25. x Esai . 26. 10. & 65. 20. esse m●…dum inter 〈◊〉 , 〈◊〉 prauitatis . y Esse bonum inter malos , culmen pietats . Nunc licet & fas est ; sed 〈◊〉 sub Principe dur●… , T●…poribusque malis ausus es esse bonus . Martial . epigr. 6. lib. 12. z Matth. 5. 14. a Ioa●… . 9. 5. & 12. 35 , 46. b Philip. 2. 15. c Mark. 6. 20. d Mark 6. 17 , 18. e Clauum Herculi extorquere . Macrob . Saturn . l. 5. malū Miloni . Plin. l. 7. c. 20. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. Cyclop . g Non possum relinquere vinū meū . Iud 9. 13. h Malle se ●…itam sibi quàm vinū eripi . Aug. de temp . serm . 131. i 1 King. 8. 46. Eccles. 7. 20. 1 Iohn 1. 8 , 10. Sua cuique sun●… vitia . Quintil. instit . orat . l. 11. c. 3. Nemo nostrum non peccat : homines sumus , non Dij . Petron. satyr . N●…mo sine vi●…ijs est . Senec. l. 2. contro . 5. Nam vitijs n●…mo sine nascitur . Horat . serm . l. 1 - nec licuit fine cr●…mine vitam D●…gere . Virg. Aen. l. 4. Vnicuique dedit vitium natura creato . Propert. l. 2. Et nullum sine venia pl●…cuit ingenium . Sen. ep . 114. k Alex. Aphrodis . li. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Cicer. li. de fa●…o . Qui & Stilponem Megaricum natura 〈◊〉 & malier●…sum fuisse ; sed vitiosam naturam ab 〈◊〉 sit domit●… , vt nemo v●…quam vinolen●…um eum , hemo in eo libidinis vestigium viderit . l Matth. 5. 20 , 46 , 47. m Sua quisque vitia fugiat : nam aliena non nocebunt . Guigo Carth. medit . c. 2. n Variae sunt in hominibus morum conspersiones ; quas a●…tendens Diabolꝰ , ex ea parte tentationem applicat , qua hominem pro conspersionis ratione ad peccatum inclinantē conspe●…erit . Bern. de ●…rd . vitae . Point 3. o Prou. 22. 3. & 27. 12. p Vitare peccatum est vitare occasiones peccatorum . Melanc . in loc . com . 22. q Sirac . 21. 2. r Quousque vicin●… serpente tua malè securadormitat industria ? Bern. epist. 125. Circa serpentis antrum positus non eris diu illaesus . Isidor . solil●…q . l. 2. s Noxia serpentū est admisto sanguine pestis : Morsu virus habent , & fatum in dente minantur . Lucan . b●…ll . Pharsal . l. 9. ▪ t Praeoccupanaꝰ est aditus cunctis insidijs , ne hostilitas prior obrepens ●…ccurrat improuidis . Autor de singular . Cleric . u Qui peccati occasiones non fugit , necipsum à se peccatum sem●…uet . S●…ella in Luc. 11. x Genes . 3. 1. - 7. y Ocul●…s tendo , non manum ; non est interdictum ne videam , sed ne comedam . Ber●… , de bumil . grad . 4. z Quid tuū malū , ô mulier , tam intentè intueru ? quid illô tam crebrò vagantia ●…mina iacis ? quid spectare libet , quod manduca●…e non licet . Bern. ibid. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Oppian . depiscat . l. 3. b Etsi culpa non est , culpae tamen occasio est : & indicium est commissae , & causa est c●…mmittendae . Ibid. c Hausit virus peritura , & perituros paritura . Bernard . ibid. d 2 Tim. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 1 Tim. 4. 13. f 2 Pet. 2. 20. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Saepe familiaritas implicauit . Saepe occasio peccandi voluntatem fecit . Isid. soliloq . l. 2. h 2 Tim. 2. 26. i Matth. 26. 41. k Non facilè esuri●… pofita reti●…ebere mensa : Et multum saliens incitat vndae sitim . Ouid ▪ remed . l. 2. l Et oratione operatio , & operatione fulciatur oratio . Hieron . ad Thren . 3. 41. & Greg. Rō . moral . l. 18. c. 3. & Isidor . de sum . bon . l. ●… . c. 7. m Tanta solicitudine petere audebis , quod in te posit●…m recusabis ? Tertull. exhort . ad castit . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Manuel Palaecl . ad fil . o 1 Thess. 5. 22. Quicquid male coloratū fuerit Bern. de consid . l. 3. p ●…lammam puellus digito ab●…xusto pauet , & ca●…et etiam . q Semper , in s●…ito , flamma fumo proxima est : Fumo cō●…uri vt nil possit , flāma potest . Plaut . Curcul . 1. ●… . r 1 Cor. 6. 12. & 10. 23. Sicut non omne quod libet , licet : sic non omne quod licet , sta●…im etiam expedit . Bern. ep . 25. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 2. c. 1. t 1 Sam. 25. 31. u F●…cte ambulare , vbi à d●…xtra spatiosa est terra , nec angustias pateris , à laeualocus est praeceps ; vbi eligas incedere ? super finem terrae in praecipitij labro , an longè inde ? puto quia longè inde . Aug. de verb. Ap. 28. x Verendū est dormienti in ripa , ne cadat . Autor . de singul 〈◊〉 . y Vbi non in prae●…upto tantum stabis , sed us lubrico . Sen●…c . epist. 84. z Proximus peri●…lo di●… tutus non eris I●…dor . soliloq . l. 2. - ●…emo se tutò diu Periculis offerre tam crebris potest . Sē . Herc. fur . 2. a Psal. 119. 96. b 1 Sam. 20. 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anacharsis apud Laert. - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arat. Phaenon . 27. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theō . schol . I nunc , & ventis animā committe dolato Confisus ligno , digitis à morte remotque Quatuor , aut septem , si sit latissima taeda . Iuven. sat . 14. Aud●…x nimium , qui ●…reta primus Rate tam fragili perfidrupit , Terrasque suas post terga videns , Animam leuibus credidit Euris ; Dubioque secans aequora cursu , potuit t●…nui fidere ligno , Inter vitae mortisque vias Nimium gracili limite ducto . Senec. in Med. act . 2. Nam prope ●…am letum , quàm prope cernit aquam . O●…id . de Pont. lib. 2. d Prou. 15. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiod . - facilis descensus A●…erni . Sed reuocare gradum , superasque ascendere ad aur as , Hit labor , hoc opus est . - Virg. Ae●… . e Omne in praecipiti vitium stetit . - Iure●… . sat . 1. Facilis in procliuia vitiorum decursus est . Senec. de ira lib. 2. cap. 1. Per procliue currentium non vbi visum est gradus ●…stitur , sed incitato corporis pondere se rapit , & longius quàm voluit effertur . Idem epis●… . 40. Non gradu , sed praecipiti cursu à virtute desciscitur , ad vitia transcurritur . Vbi semel d●…rratum est , in praeceps peruenitur , adc●… matur●… à rectis in praua , à prauis in praecipitia peruenitur . Pater●… . hist. lib. 2. f Mens cùm ad meliora enititur , quasi contra ictum flaminis conatur : cùm verò ab intentione ascendendi resoluitur , sine labore ad ima relabitur . Quia enim in ascensu labor est , in descensu otium , nisi mentis contentio serueat , vnda mundi non vincitur , per quam animus semper ad ima reuocatur . Greg. moral . lib. 11. c. 28. g Non vides quam diuersus sit ascendentium habitꝰ & descendentium : qui per pronum eunt , resupinant corpora , qui in arduum incumbunt . nam - se descendas , pondus suum in priorē partem dare ; si ascendas , retrò abducere , cum vitio consentire est . In voluptates descenditur ; in res asperas & duras subeundum est . bîc impellamꝰ corpora , illic refraen●…mus . Sē , ep . 123. h Esai . 11. 8. i Nam vitare plagas in amoris ne laciaris Non ita difficile est , quàm capiū retibus ipsis Exire , & validos Veneris perrumpere nodos . Lucret. de rerum nat . l. 4. k Prou. 5. 8. & 4. 15. Id agere debe●…us , vt vitiorum irritamenta quàm longissimè profugiamus . Sen. epist. 51. Pronimus enim à t●…ctis aeg●…è defenditur ignis : Vtile finitimis abstinuisse locis . Ouid. remed . l. 2. l Exponens se periculo mortalis peccati peccat mortaliter . Gerson . de vita spirit . lect . 4. cor . 8. m Sit verae compunctionis indic●…ū , opportunitatis fuga , occasionis subtracti●… : quia non satis piget eccidisse hominem , qui adh●…c disponit manere in lubrico . Bern. de temp . ser. 56. n Psalm . 119. 37. Qui deponere vult desideria r●…rū omnium , quarum cupiditate 〈◊〉 , & oculos & aures ab his quae reliquit ●…ertat : alioqui ci●… rebellat affectus . Se●… . ●…p . 70. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amphis Com. Nemo libenter recolit , qui laesit , locum . Phaedr●… fabul . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dio Chrysoft . orat . 74. Remember where we last fell or stumbled , to take better heed : se doe passengers when they come by a place where they had a fall , remember it and are more warie . Easlie on Psal. 119. - sic disco cauere cadendo . Goodwi●… Pneumato sarcom . Vise & Lactant. institut . 16. c. 24. p Iob 31. 1. q Inutile est ●…brò videre , per quae aliquando captus sis . Hieronymus ad Ioui●…ian . lib. 2. r Esai . 33. 14 , 15 , 16 , 17. s Deuter●…nem . 16. 19. Munus ex●…cat oculo●… sapientum , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pynd . Pyth. ode ●… . ) & peruertit verba iustorum . t Ne iniquos accepto munere , si non iuverit , ingratus censeatur , si fouerit , iniustus habeatur . Autor de ocul . moral . c. 6. mirat . 3. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . lib. 3. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Achil. Stat. lib. 1. Vitijs nobis in animum per oculs●… est via . Quintil. declam . Illud Ier. 9. 21. de morte per fenestras ingrediente , & Thren . 3. 51. de oculo animam depraedante ; vti legit Vulgata : ad Satanam per oculorum fenesiras animam depraedantem accommodant Clem. Alex. paedag . lib. 2. cap. 8. Greg. Nazianz. ad Eunom . lib. 1. serm . in Theoph de S. Cyprian . & de Greg. Nyss. Hieron . ad Iovin . lib. 2. Ambros. 〈◊〉 ●…ug . s●…c . cap. 2. August . homil . 35. & de honest . mul. cap. 4. Chrysolog●… homil 39. Greg. Rom moral . lib. 21. cap. 2. & in Psal. poenitent . 4. B●…n . de humil . grad . & de conuers . cap. 6. & 9. & in Cant. 35. & medit . cap. 14. & de temp . 68. & 80. x Matth. 18. 7. y Iames 4. 7. 1 Pet. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z Ephes. 6. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Ester 6. 1. b Oculos vigilia fatigatos cadentesque in opere detinere . Senec. epist. 8. c Necessitas nō habet ●…audem . d Nunquam ●…egaui rem alienam : quia fortasse ne●…o tibi commendauit , vel si quis commendauit , sub testibus commendauit . Dic mihi , Reddidisti , quod à solo solus accepisti ? si sic reddidisti , si mortuo qui commendauerat , nescienti filio reddidisti ; tunc te la●…dabo quia post aurū non isti . Aug. de verb. Ap. 19. e Gen. 39. 6. f 2 King. 12. 15. g Sir●… 31. 13. qui transgredi potuit , & non transgressus est ; & cùm posset mal●… facere , non fecit . Bonus ille est , qui & quando potest mala facere , non facit . Aug. in Psal. 93. h Nulla laus est , non facere , quod facere non potes Ex Lactant. instit . l. 6. ●…●…3 . M●… . Dum. de ●…or . Nulla laus est ibi esse integrū , vbi nemo est , qui aut possit aut conetur c●…umpere . Ci●… . in Verr. orat . 1. i Siqua metu demp●…o casta est , e●… denique casta est : Qu●… qui●… non potuit , non facit , illa facit . O●…id . ●…r . l. 3. eleg . 4. k 2 Sam. 13. 12 , 13 , 14. l Corpora sanctarū m●…ierum non vis mac●…at , sed voluntas . Hieron . quaest . in Gen. Inui●…a virgo vexari potest , violari non potest . Aug. ep . 180 & 122. & de Ciuit. Dei , lib. 1. cap. 18. & de mend . l. 1. c. 7 , 19 , 20. & l. 2. c. 19. Vise & Chrysan Psal. 95. m Gen●…s . 39. 6-13 . n Vna hac in reblanditur & supplicat , quae in reliquis imperabat . Pelag. ad Dem●…triad . nec poluit extorquere , quod voluit imper●…re . Ambros. de Ioseph . ●…ap . 5. o Magnus vir , qui venditus , seruile tamen nesciuit ingenium ; adamatus non 〈◊〉 , rogatus non acqui●…t , comprehensus a●…fugit . Ambros. ibid. Vel vt Aug ▪ de temp . 83. M. v ▪ q●…i v. seruire tune nesci●…it , inge●…uam a. non r. &c. p Maluit liber criminis mori , qu●…m potentie ●…iminosae consortium eligere . Ibid. q Infirmus est hostis , nisi volentem non vincit . Pelag. ad Demetriad . Suadere & solicitar●… potest , cogere omninò non potest . Aug. homil . 12. habet astutiam suadendi , non potestatem cogendi . Idem in Ps. 91. & in Ioan. tract . 12. r Apoc. 13. 10. & 14. 12. Luk. 21. 16 , 17 , 19. Virtutes quaedam vt stellae , quae interdiu latent , n●…cta lucent . Bern. in Cant. ser. 27. Apparet virtus ▪ argu●…urque malis . Ouid. trist . lib 4. el●…g . 3. Imperia dura t●…lle : quid virtus erit ? Sen. H●… . fur . act . 2 sc. 2. s Rom. 12. 21. Ne vinc●…tor à malo . Cur r●…pis in te id , quod in alio tibi displicet ? iram scil . irasceris ergò quia ille irascitur : imò iam tibi irasc●…re , quia irasceris . Guigo . medit . c. 1. Pas●… sus ●…s malum ? ign●…sce ; ne duo mali sitis . August . in Psal. 54. & in 1. Ioan. tract . 8. 〈◊〉 igitur 〈◊〉 sse●…mo pii●… & i●…us p●…nter eorū malitiam 〈◊〉 , quos fieri bonos q●…aerit , vt 〈◊〉 potius crescat bonorum , ●…n vt p●…ri maliti●… se queque numero ●…ddat ma●…rum . Idem epist. 5. Ridiculum est enim ●…dio n●…ntis p●…dere innocen●…m . Sen●… . r●…ferente Io●…n . de Tamb●… . in ●…onsol . Theol. vel potius M●…in . Dumi●…ns . lib. de morib . Nullius tam vehemens nequiti ●…st , vt mot●… meo dignasit . Symmach . l. 9. ●…p . 105. t Iohn 10. 12. Part 4. Helpe 1. u Luk. 21. 34 , 36. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isid. Polus . ep . 130. lib. 1. Saturitas vigilare nescit . Quippe cibum sequitur somnus . - & mult●… sopor ille grauissimus extat , Quem saturi capiunt . Lucret . l 4. y Ephes. 5. 17 , 18. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. homil . 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes . de insomn . - nam corpus onustum Hesteruis vitijs animum quoque praegrauat vnâ , Atque affligit humi diuinae particulam aurae . Horat. serm . 2. 2. a Omnibus & virtutibus ianuam claudit , & delictis aperit . Val. Ma●… . lib. 6. cap. 5. ex . 10. b Genes . 9. 21 , 22. Ad vn●…us horae ebrietatem nudat femora , quae per 600. annos sobrietate cōte●…erat . Hieron . ad Ocean . c Gen. 19. 32-37 . per temulentiā nesciens libidi●…i miscet incestum : & quem Sod●…ma non vicit , vina vicerunt . Hieron . ibid. Vise Cle●… . Alex. paedag l 2. c 9. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. homil . 1. e 1 Thess. 5. 6. f 1 Pet. 4. 7. & 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. praecept . polit . vigilantes & sobrij . C●…c . pro Calio . h Esai . 29. 9. i Of Lots , chap. 9. §. 3. g Esai . 51. 21. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Consule Deus . in Prouerb . ●… 31 32. l - dicisque facisqu●… quod ipse Non sani esse hominis non sanus iuret Orestes . Pers. sat . 3. m Psal. 104. 14 , 15. n Non enim sequitur , vt cuimens sapit , ei palatum non sapiat . Cic. de fi●…ib . lib. 1. o Zach. 8. 5. p Zach. 3. 10. q Nobis ridere & gaudere non sufficit , nisi cum peccato atque insania gaud●…amus ; nisi risus noster impuritatibu●… , nisi flagitijs misceatur ? Nunquid latari & ridere non possumus , nisi risum nostrum atque l●…titiam scelus esse faciamus ? Saluian . de prouident . l. 6. r Erras , homo , non sunt haec ludicra sed crimina ▪ qui iocari voluerit cum Diabolo , non poterit gaudere cum Christo . Chrysol . serm . 155. s Rideamus , laetemur quantumlibet iugiter , dummodò innocenter . Quae vecordia est & amentia , vt non put●…mus ●…isum & gaudium tanti esse , nisi Dei in se habeat iniuriam ? Saluian . Ibid. An forte infructuosum putamus gaudium simplex , nec delectat ridere sine crimi●…e ? Ibid. t Luk. 6. 25. O miseri , quorum gaudi●… crimen habent ! Maxim. eleg . 1. u Pro. 14. 13. x Rom. 14. 20. y Rom. 14. 21. z Rom. 8. 12 , 13. a Rom. 13. 8 , 9. Leuit. 19. 18. Matth. 22. 39. Galat. 5. 14. b Tit. 2. 12. c Rom. 14. 15. d Iob 1. 4 , 5. e Per voluptatem facilius vitia s●…rrepunt . Senec. epist. 7. f Et quae piscis edax auido malè deuoret ore , Abdii supr●…mis aera recuru●… cibis . Ouid. remed . l. 1. Et sera & piscis spe aliquae obl●…ctante decipitur . ●…iscata sunt haec , insidiae sunt . 〈◊〉 . epist. 8. g 2 Sam. 13. 28 , 29. h 1 King. 16. 9 , 10. i Iudg. 18. 7 , 10 , 27. k Tunc maximè oppugnaris , si oppugnari te nescis . Hier. ad Heliodor . Helpe 2. l Eccles. 4. 9 , 10. m Hic si solus f●…isset , quo adiutore superasset ? Hieron . ad Rustic . Est op●… auxilio : turba futura tibi est . Ouid. remed . l. 2. n Magna pars peccatorum tollitur , si peccaturis testis assi●…iat . Senec. ep . 11. Quid beatius , quid securius , quàm eius●…odi custodes simul ritae & testes habere ? quibus me totum refundam quasi alteri mihi : qui de●…iare non sinant , fraenent prae●…ipitem , do●…itantem excitenc ; quorum reuerentia & libertas extollentem ●…eprimat , excedentem corrigat ; constantia & fortitudo nutantem firmet , erigat diffidentem , fides & sanctitas ad honesta & sancta prouocet . Bern. de consider . lib. 4. o Nemo est ex imprudentibus qui relinqui sibi debeat . Senec. epist. 10. Nemo borum est , cui non satius sit cum qu●…libet esse quam secum . Ibid. 25. p Omnia nobis m●…la solitudo persu●…det . Senec. epist. 25. Solitudo est , quae virum etiam fortem fortissimè praecipitat in reatum . Petr. Bles. epist. 9. ●… l●…ca sola nocent : l●…ca sola ca●…to . Quo fugis ? in populo t●…tior esse po●… . ●…id . remed . l. ●… . q Hebr. 10. ●…4 . r Philip. 2. 4. s Genes . 4. 9. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Prou. 27. 17. x Nulla res magis honesta induit , dubios & in prauu●… inclinantes reuocat ad rectū , quàm bonorum virorum conuersatio . paulatim enim descendit in pectora , & vim praeceptorum obtinet , frequenter audiri , ●…spici . occursu●… ipse sapientum iuuat . est & aliquid quod ex magno ( bono ) viro vel tacente proficias . Sen. epist. 93. y ●… fungar vice cotis , acutum Reddere quae ferrum valet , exors ipsa secandi . Horat. in arte poe●… . All●…sit ad Isocratis dictum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Plut. vita Isocr . z Fieri posse non ambig●… , vt aliquid imp●…rito & in ▪ locto cuipiam scire cō : ingat , quod doctus aliquis & p●…ritus ignorat . Aug. de orig . animae l. 4. c. 1. a Act. 28. 26. b R. Dauid in radic . Mercer . in Pagn . thes . & Selden in praef it . to Titles of Honor. c Esai . 14. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euerram eam . Iun. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Hebr. 10. 25. f Hebr. 10. 39. g Lugentē timentemque custodire solemus , ne solitudine mal●… vtatur . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Basil. ep . 1. ad Greg. Naz. Legatur & Senec. epist. 104. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Non est sapere , vt opulentiam , ita vrbis frequentiam fugere ? an non m●…a mihi pudicitia tutier erit in eremo , vbi in pace cum paucis aut sola conuersans soli placeam , cui me probaui , Bern. epist. 115. n Nequaquā : nam volenti perperam agere & desertum abundantiam habet , & nemus vmbram , & filentium solitudo . Malum quippe quod nemo videt , nemo arguit . Vbi autem non time tur reprebensor , secu●…iꝰ accedit tentator , licentius perpetratur iniquitas . In cenuentu ver●… malum si facere vis , non licet . Mox enim á pluribus comperitur , arguitur , emendatur . Ber●… ▪ ibid. o Denique aut de fatuia virginibus vna es , aut de prudentibus . Si de fatuis , congregatio tibi necessaria est ; si de prudentibus , tu congregation●… . Ib. p Forte vult eligere solitudinem , non satis attendens propriam infirmitatē , & periculosam Diaboli luctam : Quid enim periculosius quám solum luctari contra antiqui hostis versutias , à qu●… videatur & quem videre nō possit ? Acies potius multorum pariter pugnantium quaerenda , vbi tot sint auxiliarij , quot so●…ij , &c. Bern. de temp . 26. q Cant. 6. 3. r Eccles. 4. 10. s Quoties bene perficientibus inuidens daemonium meridianum obtentu quasi maiaris puritatis eremum petere persuasit ? Et cognonerunt miseri tandem , quam verus sit sermo quem frus●…ra legerant , Vae soli &c. Bern. in Ca●…t . 33. t Ex Psal. 91. 6. vers . vulgat . u Magis timeo malum , quod facio in abscondito , quàm quod in aperto . Idē medit . c. 14. x Viuat necesse est alteri , qui vult sibi ▪ Sen. epist. 48. a Crates cùm vidisset adolescentem secreto ambulantē , interrogauit quid illic solus faceret . Mecum , inquit , loquor . Cui Crates , Caue , inquit , rogo , & diligenter attende , ne cum homine malo loquaris . Senec. epist. 10. Atqui Laert. de Cleanthe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alterutrum lubens ex altero correxerim . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alex. paedag . l. 3. c. 11. c Sumuntur enim à conuersantibus mores . Nec tam val●…tudini profuit vtilis regio & salubriꝰ c●…lū , quàm animis parum firmis in turba meliorum versari . Sen. de ira l. 3. c. 8. Tam bonorum enim quàm malorū long a conuersatio amorem inducit . Idem de tranq . c. 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arriani Epictet . lib. 3. c. 16. Non est carbo ita ignitus , quin aqua a●…fusa extinguatur ; sicut contra vix est carbo ita madidus , quin 〈◊〉 aceru●… accendatur . Vincent , de vita spirit . c. 17. * Prou. 13. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex Sophocl . & Eurip. Plato in Theag. & Polit. l. 8. Gell. noct . Attic. l. 13. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theog●… . Ea Philosophiae vis est , vt nō solum studentes , sed etiam cō●…ersantes 〈◊〉 . Qui in solē venit , licet non in hoc venerit colorabitur . Qui in vnguentaria taberna 〈◊〉 , od●…rē secū lo●… fe●…nt . Et qui apud Philosophos fuerunt , traxerūt aliquid necesse est , quod prodesset & negligentibꝰ . Sen. ep . 108. Vt qui per solem ambulant , aut ●…lorem mutant , aut vrentem sen●…unt cal●…rem : sic du●… consuetudine bono●…um vtimur , aut dotes quasdam amando in nos 〈◊〉 , aut desiderium aliquod admirando concipimus . Put●… . cent . 1. epist. 14. e Psal. 6. 8. f Psal. 101. 4. g Psal. 119. 63. h Psal. 119. 115. Velut mus●… molestas a c●…rdis oculis abigit . August . in Psal. 118. conc . 24. i Psal. 26. 4 , 5. k Psal. 1. 1. l Inde ▪ eni●… Pharisaei dicti à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●…parare : vt rectè Drus. & Scalig. elench . Trihaeres . Serar . m Esai . 65. 5. n Rom. 14. 1. o Heb. 12. 13. p Heb. 12. 16. q Genes . 21. 9 , 10. r 2 Tim. 3. 5. s Vise Chrysost. in Ioan. homil . 57. & Greg. in Ezech. homil . 9. t D●…m spectant laesos oculi , laeduntur & ipsi : Multaque corporibus transitione nocent . Ouid. remed . l. 2. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Li●…iens sanum afficit ; at san●… lippientem haud sanat . Aphrodiss . problem . 1. 35. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost in Ioan. homil . 57. Res est contagiosa societas mala . - 〈◊〉 lit ha●… contagio 〈◊〉 , Et d●…it in plures : si●…ut grex totus in agris Vnius scabie cadit , & p●…rrigine porci ; Vu●…que conspecta liuorem ducit ab vu●… . Iuvenal . sa●…yr . 2. - contagia vites : H●…c etiam pecori s●…pe noce●… solent . Ouid. re●…d lib 2. u Non tantum corpori , sed etiam moribus salubrem locū eligere debemus . Senec . epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus , ita peruersa locutio assi●…uè audita infirmantium inficit animum . Greg. Rom. in Ezech lib. 1. homil . 9. Valetudinem firmissimā l●…dit aer grauis , aura pestilen●… : & mentem optimam conuersatio cum malis . V●…de Ben Syra , V●… malo , & e●… qui ei adhaerent . Drus. lib. 2. cent . 1. prouerb . 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Corrup●…re probos mores commercia praua . Ex Menandro in 1 Corinth . 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Vt quaedam in contactu corporis vitia transiliunt : ita animu●… mala sua proximis tradit . Ebriosus conuictor in amorem vini traxit : impudicorum coetus fortem quoque & siliceum vir●…a 〈◊〉 : auaritia in vicinos virus suum transtulit . Sen. de ira l. 3. c. 8. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut de laud. sui . Serpunt enim vitia ; & in proximum quemque transiliunt . Itaque vt in pestilentia cauendum est , ne corrup●…is iam corporibus & m●…rbo flagrantibus assideamus , quia pericula trahemus , afflatuque ipso laborabimus : ita in amicorum legendis i●…genijs dabi●… operam , vt quam minime inquinatos ass●… . S●…n . de tranq . c. 7. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arriani Epictet . l. 3. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adulat . N●…mo non aliquod nobis vitium aut commendat , aut imprimit , aut nescientibus allinit . Sen. epist. 7. Conuictor delicatus paulatim eneruat ; vicina diues cupiditatem irritat : malignus com●…s quamuis candido & simplici rubiginem suam affricat . Ibid. * Esai 6. 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Meninō . Torpedo pisci●… contactu suo torpidum facit . Eras. chil . 3. cent . 4. adag . 25. ●…ise Aristot. hist. animal . l. 3. c. 5. & l. 9 c. 37. Plin. hist. n●…t . l. 9. c. 42. & l. 31. c. 1. & Oppi●… . halient . l. 2. & 3. & Claudian c●…m eodem commissum à Iul. S●…al . poet . l. 5. c. 16. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Charmid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A istot . problem . 7. 1 , 2 , 6. & Aphrodis . 1. 34. c Naturale est vnumquemque velle siue in vitijs siue in virtutibus associare sibi consortes . B●…rn paru . serm 17. Et peccantibus voluptatem facit simul peccantium cōsortium . Aug. confess . lib. 2. cap. 8. Noui ego seculum hoc moribus quibus siet : Malus bonum malum esse v●…lt , vt sit sui similis . Plaut . Trinum 2. 2. d Nemo non in vitia pronue est . Lactant . inst . l. 3. c. 17. Ad deteriores faciles sum●… , quia nec d●…x potest , nec comes d●…esse . Et res etiam ipsa sine duce , sine comite procedit . Non pronum est tantum ad vitia , sed praecep●… . Sen. ep . 97. e Iudg. 15. 14. f 1 Cor. 5. 10. Solitudin●…m quaera●… , qui vult cum i●…ocentibus vine●…e . Martin . D●…m . de morib . g Tit. 3. 3. h Iohn 17. 15. 1 Iohn 5. 18. i Prou. 22. 24. k Vt cùm in sole ambulem , etiamsi aliam ob causam ambulem , fieri natura tamen vt colorer ; sic cùm istos libros studiosè legerim , sentio orationem meam illorum cantu quasi colorari . Cic. de orat . l. 2. Noxiae sunt conuersationes cum malis : inficiunt sobriam mentem & decolorant . Ambr. epist. 4. Frequenter accidit , vt quis contra propositum suum intemperantem audiens , cùm velit ipse continentiae disciplinam tenere , fuco insipientiae coloretur . Ibid. Visendus idem de bono mort . c. 9. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de adul . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pindari Schol. Nem. 7. & Plut. de liber . educ . Claudo vel vni si 〈◊〉 manferis , Disces & ipse claudicare protinus . Eras. Chil. 1. cent . 10. adag . 73. n Minuta quaedam , vt ait Phaedon , animalia cùm mordent , non sentiuntur , adeo tenuis illis & valens in periculum vis est : tumor indicat morsum , & in ipso tumore nullum vulous apparet . Idem tibi in malorum conuersatione eueniet , non deprehendes quemadmodum aut quando tibi obsit , obfuisse deprehendes . Sen. paucis immutatis ep . 93. o Exod. 32. 1 , 4. * Psal. 105. 36. p Gen. 42. 15 , 16. “ ●… doc●…les imitandi●… Turpibus & prauis omnes sumus . Iurenal . sat . 14. q Ante ignem consistens , e●…si ferreus sis , aliquando dissolueris . Isid. soliloq . l. 1. r Qui aequo animo malis immiscetur , malus est . Martin . Dum. de morib . Helpe 4. s Prou. 14. 16. t Prou. 16. 6. u Metꝰ cùm venit , rarum habet somnꝰ locum . P. Syrus . * Omnem formido somnolentiam excutit . Et rapit somn●…s pauor . Sen. Her●… . x Luk. 22. 45. y Vigilabis , si timebis . Aug. de verb. Ap. 28. Cauebis , si pauebis . Rō . 11. 21. z Genes . 37. 7 , 13. a Iudg. 16. 19 , 20. b Tutissimum illis iter , quod suspectissimum est . Senec. epist. 59. c Victor timere quid potest ? quod non timet . Sen. Agam . 4. 1. Nemo enim celerius opprimitur , quam qui nihil timet . Vell. hist. l. 2. Animus vereri qui scit , scit tutò ingredi . P. Syrus . d Iudg. 18. 7. q Iob 1. 2. r Hebr. 11. 7. s Fides facit formidinem : formido facit solicitudinem : solicitudo facit perseuerantiam . Tertull ▪ contra Marcion . t Prou. 28. 13. Nō citò perit ruina , qui ruinam praetimet . P. Syrus . u Sola isthic securitas est nunquam esse securum , sed sumper pauidum & trementem . Rob. Grosthed . epist. 65. * Frequentissimum initium calamitatis securitas . Vell. hist. l. 2. x Gen. 3. 4. Non moriemini . y Psal. 4. 4. z Ierem. 2. 19. a Psal. 36. 1. b Ex fructibus siquidem arbor dignoscitur : ex ramulis de radice iudicatur . Matth. 7. 20. & 12. 33. c Iam. 2. 19. d Timor torporem excussit & nollentibus . Nec tutum patitur esse securu●… pauor . e Rom. 3. 12. 19. f Psal. 5. 9. g Psal. 140. 3. h Psal. 10. 7. i Psal. 5. 9. k Psal. 55. 21. & 57. 4. & 59. 7. & 64. 3. l Esai . 59. 7. m Prou. 1. 16. n Rom. 3. 18. o Timor Domi●…t ianitor animi . Bern. alicubi . & 10. Ranlin quadrag . ser. 8. p Vbitimor diuinꝰ consopitur , indifferenter iam libitis pro licitis vtitur , iam ab illicitis cogitandis , perpetrandis , investigandis , non animus , manus , vel pedes ampliu●… prohibentur : sed quicquid in cor , in buccam , ad manum venerit , machinatur , garri●… & operatur , maleuolus , vanil●…quus , & facinorosus . Bern. de grad . humil . c. 12. In ownem libidinē ebu●…ire , solennes voluptates frequentare circi furentis , cauea saeuientis , scenae lasciuientis , summus vitae fructus Deum non timentibus . Tertull. ad Ma●… . l. 1. c. 20. q Genes . 20. 11. r E●…od . 20. 13 , 14. Deut. 5. 17 , 18. Matth. 19. 18. Mark. 10. 19. Rom. 13. 9. s Iob 6. 14. t Duo animi à Deo dati custodes domestici , Pudor & Timor . u Qui pudorem amisit , bestiae par est ; qui timorem excussit , bestia p●…ior est . x Oneramus asinū , & non curat , quia asinus est ▪ At si in ign●…m impellere , si in foueam praecipitare velis , cauet quantū potest , quia vitā amat , & mortem ●…imet . Be●…n . de diuers . 12. y Hinc Heraclidae Sophistae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ptolomeus Sophista . z Ier. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simocat . ep . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . serm . de ascens ▪ Bestijs bestialior . Bern. Caut. 35. iumentis insensibilior . Idem de diuers . 12. a Ioan. 6. 70. b Iam. 2. 19. Mirū est quod homines inferni supplicia nō considerant , vel st considerent , non formidant ; cùm tamen daemones credant & contremiscaent . Autor oc●…l . moral . cap. 13. contempl . 3. c Esai . 5. 19. & 28. 15. Ierem. 5. 12 , 13. & 23. 33. Helpe 5. d Psalm . 16. 8. ●…quaecunque capesses , Testes factorū stare arbitrabere diuos . Silius bell . Pun. l. 15. In omnibus quae agis , Deū praesentem cogites . Caue itaque ne vel signo vel facto offendas , qui vbique praesens cernit quicquid facis . B●…rn . medit . ●… . 6. e Prou. 16. 8. f Deus totus est sensus , totus vis●… , totus audit●… . Plin. hist. nat . l. 1. c. 7. Totus auris , totus oculu●… . Iren. l. 1. c. 6. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He●…od . oper . ●… . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eurip. apud Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod tamen Philemoni tribuit Iustin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui & ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 1 King. 8. 27. k Ierem. 23. 25. l Intra omnia , nec inclusus : Extra ●…a , nec exclusus . Hild●…bort . m Sphaera , cuiu●… centrū vbique , circumferentia nusquam . Empedocles apud Trithem . ad Caesar. quest . 1. contra , & aptius quàm Trismegistus apud Sealig . de subtil . exere . 363. n Psal. 139. 7. 13. o Am●… 5. 8. p Psal. 39. 11 , 12. q Prou. 5. 20 , 21. r Heb. 4. 12. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Psal. 139. 13 , 2. u Psal. 139. 2. x E longinquo , i. longi antequam animo insederīt meo . Iun. Intra hominū mentes non solum tractata , sed etiam voluenda cognoscit . Ambr. offic . l. 1. c. 14. y Prou. 15. 11. Sic certè viuendum est , tanquam in conspectu viuamus : sic cogitandū tanquam aliquis in pectus intimum inspicere possit . Quid enim prodest ab homine aliquid esse secretum ? Nihil Deo clusum est . Interest animi●… nostris , & cogitationibus medijs interuenit . Sen. ep . 83. z Iob 34. 21 , 22. a Psal. 119. 168. b Psal. 18. 22. & 119. 6. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. epitaph . Athanas . & Potter funer . ser. d Sic curat vniuersos quasi singulos , sic singulos quasi solos . Ang. confess . l. 3. c. 11. Sed & sic spectat , &c. Hinc Greg. mor. lib. 25. cap. 19. Sic intendit singulis , a●…si vacet à cunctis , & sic simul intendit omnibus , ac si vacet à singulis . e Genes . 39. 9. f Est profectò Deꝰ , qu●… qu●… nos geri●…ꝰ , auditque & videt . Plaut . Capt. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . - Hesiod . oper . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isocr . ad Demonic . Quid autem prodest non habere conscium , habenti conscientiam ? Ex Seneca Lactant instit . l. 6. c. 24. h Qui●… fur ●…deret furari , si sciret à Iu●…ce se videri ? Autor oculi moral . c. 5. propr . 2. i ●…ab . 1. 13. k Exod. 34. 7. l Cassian . in collat . m Illum time cui cura est vt videat te , & timendo casiꝰ sis : aut si peccare vis , quaere vbi te nō videat , & fac quod vis . Aug. de verb. Dom. 46. Parietibꝰ oculi hominū submouentur ; numen diuinum nec visceribus submouetur , quo minus totum hominem perspiciat & norit . Lactant. instit . l. 6. c. 24. n Si honest●… sun●… . quae facis , omnes sciant : si 〈◊〉 , quid refert ▪ neminē scire , cùm tu scias ? O ●…e miserum , 〈◊〉 cōtemnis hunc testem . Sen●…c . epist ▪ 43. Populo teste fieri credam , quicquid me conscio facium . Idē de beat . c. 20. o Nullu●… for●… 〈◊〉 auderes in oculis homin●… , 〈◊〉 magis confundi ▪ deberet aliquid turp●… committere ante Domini conspectū ? Ocul ▪ moral . c. ●…5 . p Genes . 18. 25. Magna tib●… custodia necessaria est , magna tibi necessitas indicta probitatis , qui ante ●…cuios iudicis viuis cuncta cernentis . Bern. medit . c. 6. & Boet. consol . l. 5. q Act. 17. 30. 2 Cor. 5. 10. r Sic fac 〈◊〉 , tanquam spectet Epicurus . Epicurus ipso . Prodest fin●… dubio custodem sibi imposuisse , & habere quem respici●… , quam interesse cogitationibus tui●… iudic●… . Sic viu●… tanquam sub alicui●… vi●…i , ac se●…per 〈◊〉 ; oculis . Sic 〈◊〉 , 〈◊〉 feteri●… , tanquā spectet Cato , aut Scipi●… , aut L●…lius aliquis . Sen. ep . 25. Aliquis . eligendus est , & semper ant●… ocul●… habendus , vt sic tanquam illo spectante vi●…ius , & 〈◊〉 tanquam illo vidente faciamus . Id●…●…pist . 11. Et Bernard . ad fratr . de●…te Dei ; Elige tibi aliquem , cuius vitae exemplar sic cordituo inh●…serit , reuerentia insederit , vt quoties recordatus futris , ad reuerentiam cogitati assurges , vitam , ordines , mores compo●…as . Hic pr●…sens tibi sit quandocunque v●…lueris , occu●…rat s●…pe & cùm nolueris . Omnia facta , cogitata tua cùm ab eo videri cogita●…is , a●…si videat , ●…diat , ●…endare cogetis , &c. s Sic Philippus rex cùm 〈◊〉 ludenti Antipatr●… ven●…re 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alutum quo ludebat , in lectum reiecit . Athen. dip●…osop . l. 10. t Quouis loco , quouis angulo reuerentiam habe Angelo qui te custodit , 〈◊〉 illo praesente facere audeas , quod me praesente non auderes . Bern. Hic est magni consilij Angelus , cui patensest omnis angulus . Et quidam ait ; Cùm quid turpe facis , quod me spectante ruberes ; Cur spectante Deo nō magis inde rubes ? Ocul . moral . cap. 15. propr 2. u - siquid Turpe paras , nec iu pueri contempseris annos , Sed peccaturo obstiterit tibi filius infans . Iuven. sat . 14. per admonitionem dictum . x Nullum putaueris locum sine teste . Martin . Dum. de mor. Memineris Deum habere te testem . Ex Cicer. Lactant . instit . lib. 6. cap. 24. y Iob 24. 15. z Iob 22. 13 , 14. a Psal. 94. 8 , 9 , 10. Oculum in se non intendit suum , qui fecit tuum ? Aug. de verb. Dom. 10. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epictit . Arian . l. 1. c. 14. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Clem. Alex paedag . l. 2. c. 10. d 1 Iohn 3. 20. e Ierem. 17 9 , 10. f Psal. 19. 12. Iob 9. 3 , 21. g Sic viue cum hominibus , tanquam Deus videat : sic loquere cum Deo , tanquam homines audiant . Sen. epist. 10. h Nali p●…ccare : nā Deus videt , Angeli astant ▪ Diabolus accusabit : Conscientia testabitur : I●…fernum cr●…ciabit . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Zaleucu●… in legū prooemio apud S●…ob . c. 42. k 1 Pet. 4. 7. l Matth. 24. 42. & 25. 13. Mark 13. 33 , 35. Luke 21. 35 , 36. m Eccles. 11. 9. n Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicti . Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud quos rationem quisque reddebat . Visantur Iul. Pollux & Harpoor . Sic & Dan 6. 2. o Semper ita viuamus , vt rationem reddendā nobis arbitremur : putemusque nos momentis omnibus , non in aliquo orbis terrae theatro ab hominibus , sed desuper spectari ab eo , qui & iudex & testis idem futu , us est , &c. Ex Citer . Verrin . 4. Lactant. instit . l. 6 c. 24. p 2 Cor. 5. 10. q Rom. 14. 12. r Matth. 12. 36. s Rom. 2. 15 , 16. 1 Cor. 4. 5. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. orat . 67. Vltimum diem latere voluit , vt omnes obseruarentur . August . homil . 13. Dies vltimus salubrit●…r ignoratur , vt semper proximus esse credatur . Gregor . mor. l. 12. & Bern. de mod . viu . ser. 69. u Prou. 4. 23 , 25 , 26 , 27. x 2 Thess. 2. 1 , 2. y Rom. 11. 25 , 26 , 31. z Apoc. 18. 2 , 9 , 10 , 17 , 18. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioan . Damasc. orth●…d . fid . l. 2. c. 1. b Heb. 9. 26. c Eccles. 12. 7. d Genes . 3. 19. e Genes . 2. 7. f Visatur Piscat . in n●…tis . g Eccles. 11. 3. h Qu●…tlem te inuen●…t 〈◊〉 cùm vocat , talem pariter & iudicat . Cyprian . de mortal . Qualis quisque hinc exierit suo nouissimo die , talis inuenietur in nouissimo saeculi die . Aug. de verb. D●…m . 21. & epist. 80. Et Greg. dialog . l. 4. c. 37. & apud Gratia●… . dist . 25. i Matt. 24. 48 , 49 , 50 , 51. Luke 12. 45 , 46. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Etsi concluso superessent tempor●… seclo , Vt posset longos mundus habere dies : Nos tamen occasum nostrū obseruare deceret , Et finem vitae quemque videre suae . Nam mihi quid prodest , quod longo flumina cursu Semper inexhaustis prona ferūtur aquis ? Multa quod annosae vicerunt saecula syluae ? Quodque suis durant flor●…a rura locis ? Ista manent : nostri sed non mansere parentes . Exigui vitam temporis hospes ago . Prosper ad voeorem . t Longè est quidē dies iudieij ; sed vniuscuiusque hominis di●…s vltimus longè esse non potest ; quia breuis est vita , & vitae breuitas incerta . Aug. de verb. Dom. 16. & de 10. chord . 2. & homil . 28. u Matth. 24. 32 , 33. Luk. 21. 30 , 31. x 2 Thess. 2. 3. y Rom. 11. 25 , 26 , 31. z Apoc. 17. 16 , 17. a Vise Culsum de re medica l. 2. c. 6. b Amos 8. 9. c Psal. 55. 23. & 102. 24. d Iob 15. 33. & 21. 23. e 2 Sam. 12. 18. Mors tam iuveni ante oculos deb●…t esse quàm seni : nō enim citamur ex censu . Senec. ep . 12. Fata enim seriem non seruant . Ibid. 63. Quis est adolescens , cui exploratum sit se ad vesperam esse victurum ? Cic. de sen. Senibus mors in ianuis , adolescentibus in insidijs est . Bern. de conuers . c. 14. Et sub eodem pueritia fato est . Fuscꝰ apud Sen. suasor . 2. f 2 Sam. 11. 25. g Esai . 65. 20. Pauci veniunt ad senectutē . Cic. de sē . h Iob 14. 1 , 2. Psal. 90. 3-10 . i Psal. 39. 5. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Punctum est quod viuimus ; & adhuc puncto minus . Sen. epist. 60. l Matth. 26. 46. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de sera num . vindict . n Psal. 102. 12 , 24. & 90. 2. 1 Tim. 6. 16. Aetas in nobis : aerum in Angelis : aeternitas in Deo ; quae Deus ipse est . Scal. de subtil . exerc . 359. §. 7. o Erras si in nauigatione tantùm existimas minimis esse quo a morte vita diducitur . In omni loco aequè ●…enue interuallum est . Non vbique se mors tam prope ostendit ; vbique tam prope est . Sen. ep . 49. p Ecce hic vltimus dies : vt non sit , prope ab vltimo est . Ibid. 15. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. Indenuntiatae sorte rapimur . Fuscꝰ apud Sen. suasor 2. r Eccles. 8. 8. Nulli iusso cessare licet ; Nulli scriptis proferre diem . Senec. Herc. fur . s Heb. 9. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 26. t Incertis est quo te loco mors expectet ; itaque tu illā omni loco expecta . Senec. ep . 26. Mors vbique te expectat , & tu igitur , si sapis , eam vbique expectabis . Aug. de spir . & anim , c. 51. Ocul . moral . c. 7. & Bern. medit . cap. 3. u Deut. 32. 29. x Lament . 1. 9. y Quicquid facies , vespice ad mortem . Sen. ep . 114. Nulla res magis pr●…derit , quàm cogitatio mortalitatis . Idem de ira l. 3. c. 42. z Psal. 90. 12. a Matth. 2●… . 60. Iohn 19. 41. b 1 King. 4. 25. Zach. 3. 10. c Siue comedam , fiue bibam , fiue aliud aliquid faciam , semper vox illa terribilis auribus meis insonare videtur , Surgite mortui , venite ad iudicium . Hieron . in Matth. citante Pepin . de confess . d 1 Cor. 10. 31. e Sic quotidie viuamus , quasi die illa iudicandi simꝰ . Hieron . in Matth. 24. Omnem crede diem tibi diluxisse supremum . Horat. epist. 4. l. 1. Dies omnis pro vltimo habeatur . Martin . de morib . Et Senec. epist. 12. Sic ordinandus est dies omnis , tanquam cogat agmen , & consummet atque expleat vitam . Et de bren . vit . c. 7. Qui omnes dies tanquā vltimum ordinat , nec optat crastinū , nec time●… . f Prou. 27. 1. Iam 4. 13 , 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ana●…r . Nesc●… quid serus vesper vehat . - Varro satyr . & Liu. hist. l. 45. Quis scit an adijciant hodiernae tempora summae Crastina dij superi ? Hor. c●…rm . l. 4. ode 7. - aetas quid crastina voluat Scire nefas homini . - Stat. Theb. l. 3. Nihil de hodierna die promittitur : nihil de h●… : hora. Sen. ad Marciam . c. 10. g Malè viuit , quisquis nescit benè mori . Sen ▪ de tranquill . c. 11. h Sic vi●…e , vt quotidiò merearis accipere . Qui non meretur quotidiò accipere , non meretur post ann●… accipere . Ambros. de sacram . l. 5. c. 4. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Musoniꝰ apud Stob. c. 1. k Gen. 19. 23 , 24 , 25. l Nonne multi sani dormierunt , & obdormierūt ? Aug. homil . 28. Et mors somno continuata est . Senec. ep . 66. m Cuiuis potest accidere , quod cuiquā potest . P. Syrus apud Sen. ad Marc. c. 9. & de tranq . c. 11. n Hodie fieri potest , quicquid vnquam potest . Senec. ep . 63. o 2 Sam ▪ 14. 14. p Esai . 38. 1. q Hoc citra diem mortis praesta : moriantur ante te vitia . Senec. epist. 27. Vno die ante mortē poenitentiam agito . Sapiens quidā Hebraeus . i. omni die . Quomodo enim de die in diem differendo peccas , cùm extremum diem 〈◊〉 nescias ? Aug. epist. 145. r Id ago vt mihi instar totius vitae sit dies . Nec tanquam vltimam rapio , sed sic illum aspicio , tanquam esse vel vltimus possie . Hoc animo tibi hāc epistolā scribo , tanquam cùm maximè scribentem mors euocatura sit . Paratus exire sum . Sen. epist. 61. s Dic tibi dormituro ; Potes non expergisci . Dic experrecto ; Potes non dormire amplius . Dic ex●…unti ; Potes non reuerti . Dic reuertenti ; Potes non exire . Senec. ep . 49. t Num. 25. 8. 2 Sam. 6. 7. Helpe 7. u To●…i incumbamus huic operi , tam sancto ▪ tam necessario , scrutemur vias & studia nostra : & in eo se quisque iudicet profecisse , non cùm iam non inuenerit quod reprehendat , sed cùm quod inuenerit reprehendet , &c. Bern. in Cant. 58. x 1 Cor. 11. 31. y Bonum iudicium quod diuinum praeuenit , quod diuino subducit . Volo praesentari vulturi irae iudica●…us , non iudicandus . Bern. in Cant. 55. z 1 Cor. 11. 28. a Psal. 4. 4. b Psal. 119. 59. c Zephan . 2. 1 , 2 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excutite v●…s , i●…erumque excutite . Iun. d Lament . 3. 40. e 2 Cor. 13. 5. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Galat. 6. 4 , 5. h Vt testimonium perbibeat conscientia propria , non lingua aliena . Aug. in 1 Ioan. 6. i 2 Cor. 1. 12. k Rom. 2. 15. l 1 Iohn 3. 20 , 21. m Coram Deo indicatur , qui corde Dominū conspi●…it , & actus eius sub eius praesentia solicita inquisitione discernit , quē tanto quis securius expectat , quanto quotidiè vitam suspectiꝰ ●…minat . Qui. ●… . ad extremum eius iudicium venit , nō iam coram ill●… , sed ab ill●… indicatur . Greg. m●…r . l. 25. c. 6. n A●…arus totus in rationibus . o Quod apud lu●…uriosum , sed diligentem euenit , ratio mihi constat impensae . Non possum dicere , me nihil perdere , sed quid perdam , & quare , & quemadmodum dicam . Sen. ep . 1. p Luke 16. 8. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. Naz. apud Anton. Meliss . l. 1. c. 64. Satius est vitae suae rationes , quam frumenti publici noss●… . Sen. de bre●… . vit ▪ c. 38. r Quotidiè cum vita paria faciamus . Sen. epist. 101. s Rationē cum Domino crebrò putet . De Villi●…o Cato de re r●…stic . c. 5. t Animus quotidiè ad rationem reddend●…m v●…candus est . Senec. de ira l. 3. c. 36. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Pythag. carm ▪ aur . & Plut. de curiosit . x Pythagoreorum more , quid quoque die dixerim , audierim , eg●…rim ; commemoro vesperi ▪ Cato apud Ci●… . de senect . y F●…ciebat hoc quotidiè Sex●…ꝰ , vt cōsummato die cùm se ad nocturnam quietem recepisset , interrogaret animū suum ; Quod hodie malum tuum sanasti ? cui vitio obstitisti ? qua parte melior e●… ? Senec. de ira l. 3. c. 36. z Vtor hac potestate , & quotidiè apud me causam dico . Cùm sublatum è conspectu lumen est , & conticuit vxor moris mei iam consci●… , totum diem iam mecum scrutor , facta ac dicta mea remetior . Sen. ibid. Et alibi ad L●…cil . Scrutor me prius ; deinde hunc mundum . a Vir bonus & sapiens , - Non prius in dulcem declinat lumina somnum , Omnia quàm longi reputauerit acta diei ; Quo praetergressus ? quid gestū in tempore ? quid non ? Curisti facto decus absuit , aut ratio illi ? Quid mihi praeteritum ? ●…ur haec sententia sedit , Quam melius mutasse fuit ? Quid volui quod n●…lle b●…num suit ? v●…ile h●…nesto Cur malu●… antetul●… ? sic dicta & facta p●…r omnia Ingrediens , ortoque à 〈◊〉 cuncta reuoluens , Offensus prauis , da●… palmam & praemia rectis . Auson . idyll . 16. b Tanti vitrum , quanti margaritum ? Post Tertull. ad Martyr . Hieron . ad Demetr . & ad Saluinam & alibi . l Si semper hoc , cùm opus est , facis ; semper facis ▪ Bern. in Cant. serm . 58. Nobis enim putationis semper est tempus , quiae semper est opus . Ibid. m Quid pulchrius ●…ac consuetudine e●…cutiendi totum diem ? moderatior erit , qui sciat sibi quotidi●… ad i●…dicem esse veniendū . Qualis ille somn●… post recognitionem sui sequitur ? quam tranquillus , altus , liber , cùm aut laudatus est animus , aut admonitus ? &c. Senec. de ira l. 3. c. 36. Helpe 8. e Panaetius adolescentulo quaerenti , An Sapiens amaturus esset ; De Sapiente , inquit , videbimus : mibi & 〈◊〉 qui adhuc à sapiente longè absumus , non est committendum , vt incidamus in rē commotam , impotentē , alteri ●…mancipatam ; vilem sui . Itaque conscij nobis imbecillitatis nostra quiescamus . Quod ille de amore , hoc ego de omnibus : nec vino infirmum animum committamꝰ , nec for●… , &c. quantum possumus , nos à lubric●… recedamus ▪ in sicco quoque parum fortiter stamus . Sen. epist. 116. f Sapienti non soli itè custodire se tut●…m est : gradum vbi volet , sistet . Nobis , quia non est regredi facile , optimum est omninò nō progredi . Sen ibid. g Iob 1. 5. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So 1 King. 2. 13. Vise sis Drus. observ . l. 16. c. 7. i It is a fooles best wisdome to be iealous of his owne follie . k Iob 9. 28. Verebar omnia opera mea . l Iob 31. 1. m Matth. 26. 41. n Aduersa est confidentia , quae periculis vitam suam pro certo commendat . Et lubrica spes , quae inter fomenta pe●…cati saluari se sperat , Autor de singular . cleric . o Vt ignis , vbi foenum vel culmum arripuerit , sine mora simulac materiā attigerit , flammam lucidam accendit : ita ignis concupiscentia simul●…t per oculorum intuitum formam elegantem at●…igerit , animum statim exurit . Chrysost . de Oziaserm . 3. p Iohn 18. 25 , 26. r Matth. 26. 41. s Luke 21. 36. t Ephes. 6. 18. 1 Pet. 4. 7. u Multos impedit à firmitate praesumptio firmitatis . Nemo à Deo fit fir●… , nisi qui se à seipso sentit infirmum . Infirmatus est in se , vt firmus secret in te . Non firmaretur , si non infirmaretur , vt abs te in te perficeretur . Aug. de verb. Dom. 13. x Consilij satis est in me mihi . - Arachne apud Ouid. met . l. 6. y 2 Tim. 4. 17. z 2 Cor. 12 9 , 10. a 2 Cor. 4. 7. b In hac parte expedit plus benè timere , quàm malè fidere . Et vtilius est , infirmum se homo cognoscat , vt fortis existat , quàm fortis videri velit , & infirmus emergat . Autor de singular . cleric . Sed & Tertull. de cultu foem . Vtilius si speremus nos posse delinquere . Sperando enim timebimus , timendo cauebimus , cauendo salui erimus . Qui securus agit , non est sollicitus , non possidet tutam & firmam securitatem : at qui sollicitus est , is rerè poterit esse securus . c Prou. 28. 14. d Rom. 11. 21. 1 Cor. 10. 12. e Praesumpsit nescio quid , quod in illo nondum erat . Aug. in Psal. 55. Posse se putauit quod non potuit . Bern. de temp . serm . 88. f Iohn 13. 36 , 37. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Se Christo opposuit ; se caeteris praeposuit ; sibi totum imposuit . Chrysost. in Matth. homil . 82. h Matth. 26. 33 , 34 , 35. i Volebat planè pro Domino animā ponere , volebat : neque enim Deum id pollicendo fallebat : sed quas vires haberet voluntas ipsa nesciebat . August . de orig . animae l. 4. c. 7. k Non se norat aegretus : sed agretum norat medicus . Veriorque inuenta est medici praedictio , quàm agroti praesumptio . Aug. in Psal. 138. l - iussus requiescere , postquam Tertia compositas vidit nox currere venas &c. Pers. sat . 3. Qui acuta febre diu laborauit , si morbus per bidnum triduumue intermiserit , dicit statim , Iam licet ad satietatē edere , &c. Stella ad Luc. 11. Quod aegris euenit , quos longa imbecillitas vsque to affecit , vt nunquā fine offensa proferantur ; hoc accidit nobis ▪ quorum animi ex longo morbo reficiuntur . Senec. epist. 7. m Qui praesumit , minus veretur , minus praecauet , plus periclitatur . Tertull. de cultu foem . Timor salutis fundamentum est : praesumptio impedimentum timoris . Ibid. n Vt cautela minorum sit ruinae maiorū . Greg. mor. lib. 33. c. 15. Scriptae sunt ruinae priorum ad cautelam posteriorum . Stultus quippe est , qui praecedentem cadere videt & ipse non cauet . Rad. Ardent post Trinit . 9. Cautum itaque debet reddere , non sequacem , error alienus . Cassiod . l. 7. ep . 2. Cum magnos cecidisse attendūt , parui timeant . Augustin . in Psalm . 50. Nimium praceps est , qui tranfire contendit , vbi alium conspexerit cecidisse : & vehementer infraenis est , cui non incutitur timor alio pereunte . Amator verò est salutis suae , qui euitat alienae mortis incursum : & ipse est prouidus , qui sollicitus fit cladibꝰ caeterorum . Autor de fingul . cleric . Vita itaque f●…ueam in quam alium vides cecidisse : aliena pericula in te pertimesce : alterius perditio tua sit cautio . Isidor . soliloq . l. 1. o Prou. 8. 13. p Rom. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Timor Dei cum amore coniunctus . Caluin ▪ instit . l. 1. r Psal. 97. 10. s Amas Deum ? debes odisse quod odit . Aug. in Psal. 96. t Rom. 12. 9. u Stomachum fecit illi luxuria : citò tamen cum illa redibit in gratiam . Tunc de illo feremu●… sententiam , cùm fidem nobis fecerit , inuisam iam sibi esse luxuriam . Nunc illis malè cōuenit . Sen. ep . 112. x Psal. 66. 18. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plut. de virt . m●…r . z 2 Sam. 13. 15. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clemens Alex. paedag . l. 2. c. 10. b Si quaeris odio misera quem statuas modum ; Imitare amorem . - Senec. Med. act . 3. c 2 Sam. 13. 16 , 17. Helpe 10. Branch 1. d Ephes. 4. 28. c Prou. 23. 21. & 24. 30. ad finem . Otio nihil deterius ; quod nec noua acquirit , & parata consumit . Pelag. ad Demetr . * Prou. 18. 9. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phocylid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quidam apud Socratem hist. lib. 4. cap. 23. g Prou. 19. 15. h Paulisper vigilantia amittitur , dum à benè operandi studio cessatur . Greg. Pastor . p. 3. c. 1. §. 16. i Ezech. 16. 49. k Nihil agendo malè agere homines discunt . Ca●…onis oraculum , quo nihil verius . Colum. de re r●…st . l. 11. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. tom . 6. serm . 90. Et Sirac . 32. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Genes . homil . 14. & de prouid . l. 1. & in Matth. homil . 35. & in 1 Cor. homil . 23. l Ab otiosis ad noxia , à leuioribus ad grauiora facilis est lapsus . Greg. de pastor . p. 3. c. 1. §. 15. & dialog . l. 3. c. 15. m Bonum est non fecisse malum . n Malum est non fecisse bonum Chrysost . ser. de virt . & vit . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . ad Homir . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et lethi consanguineus sopor . - Virgil. Aen. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Caes. hom . 1. Et Senec. Her. fur . act . 4. sc. 2. Frater durae languide mortis , Pauidum leti genus humanum Cogis longā discere mortem . Et Gorgias senex in somnum prolapsus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aelian . hist. var. lib. 2. cap. 35. p Speculum mortis somnus . Tertull. de anima c. 24. Per imaginem mortis fidem initiaris resurrectionis . Ibid. c. 25. Quid est mors ? somnus consuet●… longior . Chrysoft . ad pop . homil . 5. Inde Chrysolog . serm . 59. Vt resurrecturum t●… iugi & verna●…ulo instruaris exemplo , quoties dormis & vigilas , toties moreris & resurgis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . q 1 Cor. 15. 6 , 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. Sel. homil . 31. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicta . r Hinc Alexidis griphus de somno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athen. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Itaque Plato apud Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ex legum l. 3. Nihili est , qui piger est . Plaut . R●…d . act . 4. sc. 2. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse . Aristot. Ethic. Ni●…m . l. 1. c. 13. t Vigilia somno simillima . Sonec . de prouid . c. 5. u Somno delectari est quasi mortem moliri . Martin . Dum. de morib . Vita enim ▪ profecto vigilia est . Plin. prafat . hist. natur . Et revera plus vigilare , plu●… viuere est . Nam quid tam mortis simile quàm dormientis aspectus ? Quid tam vita plenum quam forma vigilantis ? Chrysolog . serm . 24. x 1 Timoth. 5. 6. Otium fine literis mors est , & viui hominis sepultura . Senec. epist. 83. Itaque de Vacia idem , latente non viuente , quem tamen solum viuere Asinius aiebat , tāquam de sepulto , Hîc filus est Vacia . Epist. 55. Qui enim latitant & torpent , sic in domo sunt , tanquam in conditiuo . Horum licet in limine ipso nomen marmori inscribas : mortem suam antecesserunt . Idem epist. 60. y Iusta sibi faciunt . Senec. epist. 122. se esserunt . Idem epist. 12. - se quisque , & viuit , & effert . Manil. l. 4. de coecis . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . Impij etst videantur viuere , miseriores tamen sunt omnibus mortuis , carn●…m suam vt tumulum circumferen●…es , cui infoelicem infod●…runt animam suam . Ambr. de Ca●…n & Abel lib. 2. cap. 9. a Matth. 12. 44. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Vise Ambr. hexamer . l. 5. c. 8. d Semper aliquid operis facito , vt Diabolus te semper occupatum inveniat . Hieron . ad Rustic ▪ Res age , tutus eris . Ouid. remed . - nam si non Intendes animum studijs & rebus honestis , Inuidia vel amore vigil torqueberis . - Horat. lib. 1. epist. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hipponact . apud Stob. e 1 Cor. 7. 20 , 24. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Vocatio in qua . ad qu●… . h Mesaliani , fi●…e Euchetae , de quibus Epiphan . haer . 80. & Aug. de haeres . c. 57. & Theodoret. hist. l. 4. c. 11. & Fab. haer . l. 4. c. 25. i Luke 18. 1. 1 Thess. 5. 17. k 2 Thess. 3. 12. l 1 Thess. 4. 11. m 2 Thess. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n 2 Thess. 3. 6 , 11. o 1 Tim. 5. 8. p Tit. 1. 16. q 1 Tim. 5 8. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pittacus referente Demetrio Phalar . apud St●…b . c. 3. Branch 2. s Dum vitant stulti vitia , in contraria currunt . Et , Incidit in Scyllam , cupiens vitare Cha●…ybdin . Horat. t Zachar. 4. 1. u Excitandꝰ èsomno & rellicandus est animus . Senec. epist. 20. Excitandus est semper animus stimalis spiritualibus . Oratio , lectio , &c. incitamenta eius sunt . Pelag. ad Demetriad . x 2 Tim. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Honestarum rerum semina animi nostri gerunt : quae admonitione excitantur , non aliter quàm scintilla flatu leui adiutaignem suum explicat . Sen. ep . 95. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Odyss . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustath . ibid. a 1 Thess. 5. 19 , 20. b Pro. 26. 20. Deficientibus lignis deficit ignis . c Psalm . 119. 28 , 37 , 50 , 93. d Prou. 29. 18. e Esai . 58. 1. f Iohn 5. 25. g 1 Sam. 13. 14. h Col●…ss . 3. 16. i Iohn 7 ▪ 38. k Psal. 16. 7. l Psal. 32. 8. & 51. 13. m 2 Sam ▪ 2●… . 1. The sweet Songster of Israel . n Psal. 7 & 22. & 34. & 52. & 54. & 56. & 57. & 1●…9 . &c. o Psal. 42. 4. & 122. 1. p Psal. 27. 4. & 42. & 63. & 84. q Psal. 1. 1 , 2. r Psal. 119. 97. s Psal. 16. 7. & 63. 5 , 6. & 119. 62. t Psal. 55. 7. u Psal. 119. 164. x Rebus non me trado , sed commodo . Quocunque cōstiti loco , aliquid in animo salutare verso . Cùm me amicis dedi , non tamen mihi abduco : nec cum illis moror , quibus me causa ex efficio nata ciuili congregauit , sed cum optimo quoque sum ; ad illos animum m●…m mitto . Senec. epist. 62. E●… ad Lucil. ibid. 15. Quicquid facies , citò redi à corpore ad animum : illum diebus ac nectibus exerce . y Logatur Chrysost ▪ de Lazaro & Diuite , homil . 3. z 2 Tim. 3. 7. * Sicut laborantibus manibus nec ocu●…ꝰ proptereà clauditur , nec auris abstinet ab auditu : sic , imò & multo melius laborante corpore , mens quoque ipsa sua intenta sit operi , vt non prorsus vacet . Bern. de diuers . 40. Question ▪ Answer . a Exemplum ponitur de existente in vase perforato , qui licet possit quod libet singulorum foraminum obstruere , non tamen omnia : dum enim vnum obstruit , aliud patens relinquitur . Scotus in 2. dist . 28. q. 1. Sinnes . Sort 1. b In quibus est voluntas facti , sed non voluntas peccati . Aug. retract . l. 1. c. 15. c Et comes & causapeccati . Nauarr. enchirid . cap. 23. §. 46. d Vt liberius peccent , libenter ignorant . Bern , de bon . deser . e Si scissent , non secissent . Tertull. apolog . f Rom. 7. 21 , 23. Gal. 5. 17. velimus nolimus , habemus illas : titillant , blādiuntur , stimulant , infestant . Aug. de verb. Dom. 45. Vt non sint , vultis , sed non potestis . Ibid. & de verb. Ap. 4. Non potes , & velles posse , Ouid. rem . l. 1. g Gen. 15. 11. Stella in Luc. 11. Hildebert , epist. 7. Et Berengos . de luce visib . & invis . h Distinguendum inter cogitationes illas , quibus voluntas fauet , quas cum dilectione amplectitur , & illas quae repugnanti atque invito animo suggeruntur , quibus mens cum horrore quodam renititur , vt resistat , quibus vt contristatur admissis , ita gaudet repulsis . Pelag. ad Demetriad . Aliud est enim nolentem tangi , aliud consentientem animū perimi , Greg. mor. lib. 21. cap. 7. i Psal. 43. 3 , 4 , 5. k Nam neque chorda sonum reddit quem vult manus & mens , Poscentique grauem , persaepe remittit acutum . Hor. art . poet . l R●…m . 7. 23. m Psal. 42. 5 , 6 , 11. Mark. 9. 24. n 2 Chron. 30. 18 , 19. Nehem. 1. 11. Rom. 7. 17 , 20. o Luke 12. 48. Rom. 7. 15 , 16 , 21 , 23. 1 Iohn 3. 4 ▪ Sort 2. p Matth. 13. 25. q Matth. 26. 31 , 74 , 75. r Deut. 17. 12. s Psal. 19. 13. Num. 15. 30 , 31. t 2 Cor. 12. 21. 1 Tim. 5. 6. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ioan. Ieiun . de poenit . Nem●… vnquam vigilans 〈◊〉 est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. de epilepticis quibusdam , de somn . c. ●… . Benefit 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p●…l . l. 5. c. 11. x See 2 Sam. 5 4 , 5. y 2 Sam. 2. 2. z 2 Sam. 3. 2 , 3 , 4. & 5. 13. a Deut. 17. 17. b 2 Sam. 12. 2 , 8. c 2 Sam. 5. 13. & 15. 16. d 2 Sam. 11 , 2 ▪ 3 , 4. e Genes . 39. 7 ▪ 13. Cōcupiscitur à Domi●…a adolescens , nec ad concupiscentia●… prouocatur : rogatur , & fugit Vna hac in re & blanditur & supplicat , quae in caeteris imperabat . Cast●…m animum nec ae●…as adolescentiae p●…rmouet , nec diligentis autoritas . Non aspect ●… solùm , sed ipso poe●…è complex●… prouocatus à foemina , foeminam non concupi●…it . Pelag. ad Demetriad . f Legatur Chrysost. de prouid . Deil. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iuuentutis portus matrimonium . Plut. apud Drus. lib. 1. quaest . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. de Ozi●… 3. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Chrysost. de Iob & Adam t●…m . 5. serm . 90. i Non vidisse crimen est ; sed cauendum ne orig●… criminis sit : incideri●… oculus ; sed non intendat affectu●… . Ambros. de poeni●… ▪ l. 1. c. 14. k Psal. 119. 37. l Innocens intuitu●… aspectis fit noceu●… . Greg. mor. l. 21. c. ●… . m Psal. 32. 3 , 4. & 38. 3. n Gen. 39. 9 , 10 ▪ o Gen. 39. 11 , 12. p Excusatur , quod ingressu●… est ; praedicatur quod ●…lapsus est . Ambros. 〈◊〉 Ioseph . c. 5. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pl●…t . ap●…ph . reg . & duc . r Gen. 42. 15 , 16. s Aduersus mai●…ra vigilantibus quedam 〈◊〉 min●…tiora surrepunt . Aug. in Psal. 118. Dura prae●…auentur magna , non timentur minuta . Idem in Psal. 39. & Ruffin . ibid. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. de compunct . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Idem tō . 6. serm . 67. u Non pecca●…is , ●…i vigil . 〈◊〉 . Aug. de verb. Ap. 28. Benefit 2. x Num. 15. 30. Hebr. 10. 29. y Ante peccandū ▪ inter peccandū , post peccatum . a Galat. 5. 17. velle●… enim omninò nec concupiscere . Aug. de verb. Ap. 4. & de ver●… . D●…m . 43. Difference 1. b Matth. 26. 41. c Galat. 6. 1. d Ephes. 6. 12. e Rom. 7. 23. Iam. 1. 15 , 16. f Pro. 27. 33. Conserit man●… vt dormiat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . L●…cian . de mercenar . g Non vaco somno , sed succumbo . Senec . epist. 8. h Act. 20. 9. i Sic Homer . Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vbi Eust●…h . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et rursus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Difference 2. k Caue ne aliquandò totus dormias . Bern. de ord . vitae . Animus quo peius se habet , minus sen. ●…it . Nam qui leuiter dormit , & species secundum quietem capit , aliquando dormire se dormi●…ns cogitat : Grau●… autem somnus etiam insomnia extinguit , animumque altiꝰ mergit , quam vt vti intellectu vllo sinat . Sen. ep . 54. D●…lcis & alta quies , placidaeque ●…imillima morti . Virg. Ae●… . l. 6. l Nulla quies somnis : ne●… , non cessura quieti , Cura s●…poratur : sed in illa pace sop●…ris Pacis eget studij labor insopitus , & ips●… Cura vigil somno libros operamque ministrat . Ex Architreni●… . Aut●…r oculi moral . c. 11. ●…ond . 5. Et Putean . Attic. epist. 1. Ipsa quies quae curarum sepultura esse solet , securitatem denegabat , dum periculi imago per somni nebulam aucta ligatum animum non sinebat constantia sua v●…i . m Cant. 5. 2. n Eustath . ad illud Homeri Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Difference 3. o 1 Iohn 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Dormienti●… qu●… que insomnia tam turbulenta sunt q●…ā dies . Sen. ep . 56. E●… somni quiete inquieta , vt Aug. de Ciuit . Dei , l. 22. c. 22. vel pauore ipso expergiscuntur , vt Plin. hist. nat . l. 10. c. 75. r 1 Sam. 24. 6. s 2 Sam. 24. 10. Conclusion . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod matres facere solent , cùm poma , bellaria , vel tale quidpiam in puerilem sinum immiserint , nequid excidat , contractam vndique tuniculam singulo subijciunt : Idem & nos faciamus , orationem in lo●…gum protr●…ctam contra●…amus , & in memoriae cust●… 〈◊〉 〈◊〉 . Chrys●…st ▪ de Oz●…a ser. 3. in fine . s Psal. 19. 12. Matth. 6. 12. t Peccata quotidi●…ae 〈◊〉 . Tertull. de pudi●… . u Luke 12. 35 , 36 , 40. x 1 Thess. ●… . 10. y R●…m . 14. 8. z Matth. 25. 10. * 1 Thess. 4. 17. 
A31368	----	Self-conflict, or, The powerful motions between the flesh & spirit represented in the person and upon the occasion of Joseph when by Potiphar's wife he was enticed to adultery : a divine poem / written originally in low-Dutch by Jacob Catts ... ; and from thence translated. Self-stryt. English Cats, Jacob, 1577-1660. 1680 Approx. 210 KB of XML-encoded text transcribed from 66 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A31368 Wing C1524 ESTC R17547 13161444 ocm 13161444 98193 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31368) Transcribed from: (Early English Books Online ; image set 98193) Images scanned from microfilm: (Early English books, 1641-1700 ; 449:9) Self-conflict, or, The powerful motions between the flesh & spirit represented in the person and upon the occasion of Joseph when by Potiphar's wife he was enticed to adultery : a divine poem / written originally in low-Dutch by Jacob Catts ... ; and from thence translated. Self-stryt. English Cats, Jacob, 1577-1660. Quarles, John, 1624-1665. Quarles, John, 1624-1665. Triumphant chastity. [14], 112 p. Printed for Robert Sollers ..., London : 1680. A translation by John Quarles of Cat's Self-stryt ... Subsequently issued as an original work by Quarles under the title Triumphant chastity ... Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Spirit -- Early works to 1800. 2005-06 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-12 Elspeth Healey Sampled and proofread 2005-12 Elspeth Healey Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion SELF-CONFLICT represented in a Dispute between IOSEPH and POTIPHARS WIFE A DIVINE POEM SELF-CONFLICT : OR , The powerful Motions between THE Flesh & Spirit . REPRESENTED In the Person and upon the occasion OF JOSEPH , WHEN By POTIPHAR's Wife He was enticed to Adultery . A DIVINE POEM , Written originally in Low-Dutch , by JACOB CATTS , sometime Lord Pensioner of Holland ; and from thence Translated . LONDON : Printed for Robert Sollers , at the Kings-Arms and Bible in St. Pauls Church-yard . 1680. TO THE READER . THou hast here the fruits of some Lucubrations and vacant hours , which to me have paid the pains in Translating ; and I dare ●ay they will thine in Reading , if thou ●ast not more Itching Ears after loftier ●trains than without doubt I can ren●er , than Sanctified Desires after whole●ome and profitable Matter rendered ●nto thee . Indeed else it were a pity Gold should be rejected , because pre●●nted unto thee in a Homely Vessel ; 〈◊〉 Soveraign Counsel , because not sung to thee by a Cowley , or a Milton ; the very footsteps of either of which , thou art not like here to find . My hopes shall be , however , to meet with some few , who will not dash their advantages in pieces , by carping a● me , who am herein no more than the Friendly Bearer ; and to these I would intimate what remains to be said of the Work itself , for their further satisfaction . It 's Subject then is a Christians Warfare ; or , to come up to its Title , His Conflict with himself . If thou art a Christian indeed , thou art a Souldier , and must fight continually ; not Sensually with Earthly Powers , but Spiritually with all the Powers of Darkness where thou wilt find the most puissan● and dangerous Enemy thou hast to grapple with , thine own self : and with these , as thou must fight continually ▪ so over these all thou must be sure to be victorious , or they will triumph over thee , which will be in thy inevitable Destruction . Skill therefore in this so myrious a Warfare , will be of greatest importance to thee , which , saith my Author , doth consist , In knowing thine own Weakness , the Strength of thine Adversaries , and the Remedy against both . To whose following Discourses then , for excellent Directions herein , it falls in now aptly for me onely to refer thee . And yet this induceth me to say thus much more before I leave thee here , that by reading thou mayst perceive thy glozing Corruptions using , in the person of Josephs Mistriss , the most cogent Expressions to charm thee into consent to their Exuberous Desires : And by proceeding immediately to those Replies , carried on in the person of Joseph , thou hast the application of more Soveraign Antidotes to kill or enervate such ( else irresistible ) Charms , either in the birth or riper growth , within thee . Yet here , lest the tender Conscience might check at the Libidinous and Prophane Language necessarily made use of by my Author ; he clears that Scruple from the like practice in David , who useth Wicked Expressions , but in the Persons of the Wicked ; and in Solomon , who writes Lewdly , but in the Persons of Lewd Women , &c. Where likewise , among others , he satisfies his honest-minded Reader with this redundant and significant Similitude , That the Rose receives advantage in it fragrancy , by being planted near Garlick . The Stile is Verse , that so no Advantage may be denyed the Flesh in this her publick Tryal ; or , as my Author would have it , that the Scope may with the more inevitable force penetrate the Heart , as the sonorous harmony of a Trumpet doth , through the narrow passage of its body , the Ear ; and then I may add , that the young Reader may through a happy kind of guile , be caught with pleasure to his own Souls advantage . The Variations , Amplifications , and Additions made use of in this Translation , will I hope easily be excused , if not judged necessary ; especially where the difference between Translating and Construing , and the unconstrained freedome of Verse is considered . And now having given thee what I hope may satisfie thee , as to the Work it self ; I would now onely superadde a brief Account of the Author , and of the particular success of this excellent Piece of his , both at home and abroad : And this shall be all I shall at this time say of both . As to the Author , Holland ( whose Lord Pensioner he was ) could not detain him long in that * Fatal Dignity , which he happily resigned at a seasonable time , for a Retired Life at his beloved Zorgfliet ; where giving more ample liberty to his incomparable Mind , he lets it all flow to his Countrey-men in Castalian Numbers , untill at length , ( he living to a good old age ) they together compleated a very Large Volume ; which he hath left filled with the profitablest variety of delight , both Moral and Divine , that in that kind ( there ) had ever been extant . And now as to the success of this small part of his Studies , ( esteemed by the most , one of the most worthy ) it hath met with such kind and general acceptation at Home , that there it hath been often Printed in all sorts of Volumes ; nor hath it found less abroad , where in Germany it was by different hands , almost at one and the same time , Translated and Printed . Herewithall I will now leave thee , and refer thee to the Work it self , in the perusal of which , I heartily wish thy benefit and delight . Farewel . THE ENTERTAINMENT . IN fulsom dung , thou who a beast dost here Behold inclos'd , and pondering dost appear , The meaning to desire , thy thoughts compose , My Song the while shall thee the mind disclose . Of cleanlyest Creatures in this Ring enchas'd , Thou one behold'st , by unkind hands there plac'd , Of name the Ermin ; one by nature bent ▪ To be untainted with ought foul ; now pent In putrid Muck : behold , no pains dispute May ' scape procure , unless it will pollute In filth its fur ; but hating most a blot , It faints , opprest with famine , on the Plot. The choyce is sharp : or it must dye , or see That now its Coat in Mire defil'd must be ; Yet such its mind , that in this huge dismay , Cold death it choseth , and concludes its days ▪ Where lo , though dying , with what wondrous care It softly sinks , lest it should blot a hair ? There now it lies stretcht out upon the plain , Grim death embracing ▪ to be free of stain . Thus far the Emblem , which ●he mind displays Of Jacobs ▪ Joseph , which his pious ways And Conquest shews by him of lust obtain'd , Of lust , so strongly which in 's Mistress reign'd . No● youthful dalliance relish'd with his mind , He f●r more pleasure in chast thoughts did find ▪ Though carbonading lust did him assail , He stood unmov'd , nor could that lust prevail . A Lady he to him beholds inclin'd ▪ With unchast love , young , fair , and rich ; his mind ▪ Yet he● resists : she ●almy joys presents , He God prefers , her j●●s as vice resents . She pleads : Alone , we 're safe from prying ey● . But he returns : Yet God doth us descrye . Then she : My Lord abroad , none obvious stand To cross our loves . He then : But God's at hand She adds : Youth prompts us to this am'rous play . But he : Yet youth must wedlock rules obey . She cryes , My fervent flames O quench , I frye . Then he : To them no stranger may come nigh . Yet she : Slave to my will thou ▪ ●t bought to be . But not to sin , returns he ; there I 'm free . By reason f●yl'd , she threatens plagues unkind . But he makes clear : Nought hurts a peaceful mind . She storms , but he 's compos'd , threats doth abide And curses from her ; prays , and steps aside , Till she lays lastly hold . Skill'd in this fight , He then his cloak le ts go , and flees her ●ight . Wonder of men ! 't was Joseph , in thy prime Of youthful days ; the ve●●ure of thy ●ime , When thou thy flesh subd●'dst . In ways of truth O guide ! and pattern rare for tender youth ! Assist my numbers , let my flowing Verse , As is his due , his solid praise reherse , If that can be : And thou thus Laureate , Vouchsafe , though slender , to commemorate Thy victories renown , chast Boy , that we May read with wonder , and thy followers be . But Zoilus is come ; methinks I hear His murmuring Sons at our blest Joseph jear . Whom they a mind devoyd of Spirit name , A vein of blood , a torch of spriteful flame . But sure abus'd in reasonings you appear , O sons of error : better reason hear . Is freedom yours ? 't is then an easie case In times when lewd , to run a sinful race . Nor is it hard when youthful eyes espye A beauty , strait in lustful flames to frye . For lo , how facile 't is to loose the rein That curbs the flesh , that doth its lust restrain . Nor easie less , when pregnant showrs do flow To you of wealth , then earthly soul'd to grow . If love , if honour wait on you , if gain ; Such things with pleasure you can entertain . But when the flesh with overmatching power , Storms on the Soul like a tempestuous show'r ; That manly breast that stands , that will not yield , A Champion worthy is to Lord the field . Vain worldly men those Spirits valiant praise , That Armies rout , that walled Cities rase : But in deeds truly brave , none higher rise , Than such a mind who it s own lusts denies . Let then Cimmerian ignorance revile , Whilst virtue triumphs with a peaceful smile . But thou , if young , let this example thee , So chast , so virtuous , so Divine to be . THE INTRODUCTION . WHen Potiphar's fair Wife in various kind , Had oft undress'd the passions of her mind To youthful Joseph , and when this her pain In sighs she shew'd , but ever sigh'd in vain ; Yet would she not for this the palm resign , But having fixed a new-fram'd design , Secur'd her houshold , ordered the hour , Lo , yet once more she summons all her power . Much like a Prince , who with success unbless'd A walled Town hath long with War distress'd , Now draws up all his Men , and with a cry Once more sets on to gain the place , or dye : So she ; who now had well observ'd the room In which she knew young Joseph was to come , Where when the youth alone she spy'd , thus she Her mind display'd , as she might entring be . SEPHYRA . HOw long , sweet boy , shall scorn thy breast possess Towards my grief , and I in vain express That grief to thee ! how long a suppliant knee Shall I yet bend , unentertain'd by thee ? ●he more my sighs discover am'rous fire , ●he more thy frozen Soul , with cross desire , Fronts those kind flames , whilst I the while in vain Pursue blew shadows , and no substance gain . O dwells in thee such barbarous desires ? And must I thus consume in tedious fires That noble blood , that in my heart resides , And but for thee yet in its veins abides ? Advise thy actions ; that 's but kindness feign'd , By importunity which is , or force obtain'd : For what by flatt'ry with long pains is sought , Though priceless gain'd , yet is it dearly bought . Let him , who for his help would thanks receive , Th' afflicted's case without delay relieve : For him alone we count of courteous mind , Whose help we readily performed find . But thou' rt of Marble sure , that can'st refrain Of thy bland youth to loose the sturdy reign , And view me thus o'rewhelm'd with plenteous grief , ( Nor cruel less ) deny yet all relief . What may I think thou with thy self so days , So nights revolv'st ! O most distasteful ways To me they are . But wherefore thus should'st thou Thy young desires to sullen slavery bow ? What can more aptly suit youths soft desires , Than with a Paramour to cool his fires ? For Natures instinct 't is to all imbred , Delights to seek in Loves triumphant bed . So lumpish soul'd , so phlegmatick none are , Who with their kind seek not their kind to pair . Behold , diffus'd it is in ev'ry thing , Youths teeming pleasures forth by force to bring . Nor doth in barren lands so dearth abound , Wherein no memory of Love is found ▪ As in all-pleasing Ver to bring things forth , Soft procreation to our widow'd earth Gently descends , which then the leaf doth shoot , And fragrant flowers , and sweet delicious fruit . This teeming time when come , there where it sets , That Land 's stra●t checquer'd with soft Violets , Guilt-bowly-Daffadils ▪ each thing anew Gets life , on which it breaths its fruitful dew . Lo , whilst it thus begins to fan its charms , The lofty Cedars wide out-stretching arms , Yet bald with Winter-blast , and Rime yet gray , Now put on green against a Summers day . Goes it through smiling fields , or ambient airs , Beasts joy in frisks , of birds in Notes appears . ●f on the strand , the fish , that scaled be , Bubble in streams , and dance upon the Sea. Salute's it man , what wonders works it then ! ●f pensive he , it comforts him again ; Refines his mind , if he is swain-like ●oul'd ; Makes him , if dull , his sluggish arms unfold : ●f bred a Clown , in Courtship smooth him skills , Or else , if mute , in him swift speech 〈◊〉 . There needs no more . Thus , when posses● with Love , Our time we spend , our joys thus soar above Their usual strain ; and then each youthful Male , All means assays , how he may oft prevail , To gratifie his flames ; how here and there , He in his toyls a beauty may ensnare . Auspicious youth , how singular's thy hap , Whom Love with liberal hands flings in thy lap Her balmy pleasures ; thou who ne'er hast been Afflicted for her , or yet sighing seen ? When Midianites thee of thy Brethren bought , And in our Memphian Egypt thou wast brought , ●rom that time I was made thy Regent Dame , And mighty Potiphar thy Lord became ; A man enslav'd to splendid Court-affairs , And wholly bent to mount on Honours stairs ; A head for great attempts , of restless kind , Who for the world , nor body spares , nor mind . Before the morning-blush can night intrance , And with unmuffling light in day advance , Before the gray-brow'd dawn can early day Fore-run , I grope , but Potiphar's away : Already clad , he strikes him on a light , In lucubrations spends that part of night , And therein drown'd , reads , meditates , and writes , Till him to other things high day invites : Then hastes to Court , within those busie Halls Then walks , where care to thoughts uncessant calls : In Consults dwells , until his restless brain Fumes Oven-like , that cann't its heat contain : Thence hies to th' Prince , where yet again his mind Must move with humours of uncertain kind ; Nor less his Wits must work , since none is more Esteem'd than flatterers that Crowns adore . Nor yet is this enough , lo , home-bred sorrow Genders new care for this day and to morrow ; That so , no hour there is throughout the day , Wherein his Soul might rest , he once can say . Unhappy Lord , enslav'd by too vast things ; Thy purchas'd greatness thee but sorrow brings ! Forsake the Court 's too cumbrous cares , and come , Joyn with thy Wife to manage things at home . But whilst my Lord him in these cares imploys , Therewith his buzzing head and Soul annoys , I his forsaken , his forgotten Wife , Wish for this cause a more delightful life : And am resolv'd ( nor deem it void of reason ) Not so to lavish this my youthful season : Let him , since he will always be at Court , Frequent strange beds , one shall to mine resort ; And thou art he selected hereunto , Sweet Joseph , who of this long since didst know . Mine eye my heart bewray'd , that did descry , What kind of passions in my breast did fry . When once the heart feels Love hath made a wound , The Senses dislocate , the Tongue is bound , The Mind , with grief possest , is fill'd with dread , And then the eye the tongues defect must plead . ● know thou hast observ'd my strong desires ; From my sad eyes dart symptomes of my fires ; Nor less didst thou perceive those flames in me , When neer my bed I sent so oft for thee : O long ere them ( I know ) this tongue express'd , Thou felt'st these dire commotions in my breast ; And yet thou glori'dst ever to appear As if thou nothing wast of this aware . If thee alone I found , where none could see , Or over-look what pass'd 'twixt thee and me , Away thou fledst , when thou but thought'st 't was I , As though some Ghost thee thence compell'd to fly . These were the pressures which so mov'd my mind , That shame no longer could my passions bind ; Which forc'd , broke forth , constraining me to bow My neck to thee , and court my servant now . Yet woe is me , though I disclose my fires , All I can say , cann't thaw thy chill desires ; ▪ T is neither Rhetorick , nor deep-fetch'd groans Can move thy spirit to regard my moans . O can no languid sighs , no Eloquence Thy marble-breast to tenderness dispence ? Nor can yet goodness once prevail with thee ? Then rigour shall , which thou shalt quickly see : Though I am more 〈◊〉 ▪ perswasions rather Will melt thy Soul ▪ and we shall yet together Joyn flames to flames : come ●hen ▪ why should such fell And rough desires in such sweet savour dwell ? JOSEPH . ME , what prodigious things do I now hear ▪ Are these your w●●ds , and , Madam , I so near ? Surely you mean them not ▪ Ah me , but why Seek you then once again my ●oul to try ? It is confess'd that I am yours , and his Who is your Husband● but to none of this Sure was I sold : we are not sold to 〈◊〉 ▪ Till of our selves we do that Sale begin . Has providence lent you such gifts in vain , To which so many wi●h they might attain ? So fair a flower has God created you , That to your Lord you should be found untrue ? Though p●●tly body , amiable face , Though wise discourse your Sex so much doth grace , These yet , if modesty you set to sale , Will not that loss of Vertue countervail . You 're of Illustrious Race , of Royal kind , With beauty gifted , and transcendent mind ; Remember this , and let your Soul disdain Your honour so with Sta●●ion ▪ lust to stain , Much more to love your 〈◊〉 . Ah me , what is 't Has poyson'd you such matters to insist ? Why should thus Reasons beauty be defac'd ? Why should your glory thus become disgrac'd ? Why should lust reign , and why that spirit Divine , That doth the Soul to vertuous ways incline , And therein guide , be quench'd , and force a●●ay'd ▪ Through base-born lust , and that the Soul invade ? For shame , adjourn these Soul-deluding dreams , Youths base product , which you so ill beseems , Which death portend : let them be straight deny'd : Fire's quickly master'd , when help 's soon apply'd . He who from lusts vile bondage would be freed , Its primier flames to suffocate must ●eed . Sin is a plant , which if not from the root Soon pluckt , will soon to spreading mischief shoot ▪ Which if it does , its venom soon we find Infecting all our blood , and all our mind ▪ And that 's a Fort with ever-watchful eyes Which should be guarded from sins swift surprize . But if we thus destroy it , then with ease Our hearts may be secur'd from this disease ▪ And that calm-virgin peace as erst regain , The greatest bliss that Souls can here obtain . Well , though it be , ( which let me not believe ) That you 're inclin'd brief pleasure should bereave You of your fame , your eyes in vain on me Yet look , in whom those joys abhorred be . Ah , how may I my precious Soul resig● To such falacious lust ? how thus incline To wound my Conscience , and supremely prize Those flames , and therein my self exercise ? Am I not of that house , which from the rest Of all the world God for his people blest ? Choosing them such , or ever form he layd Of this huge Globe , and of his promise made Peculiar Heirs ? Am I not Abram's seed , The faithful's Father , by Gods call decreed , And Prince of Race Divine ? and should I prize Foul lust , and these advantages despise ? These members so abuse , that God upbraid , Who his loves covenant thereon hath made ; And thus Soul-shipwrack in one instant make ? Help , Lord , nor me do ever thus forsake . But how you erre ! although God did create In all he made , a power to propagate As was its kind ; yet what , alas , makes this For you ? as blind , so you the mark do miss . But 't is perceiv'd , what by your errour 's meant : You brass to me for solid Gold present , Which I should so , say you , with you believe , That lust as love acceptance might receive . Who sees not this ? but better things we know ; From our great God to man no lust did flow : He at the first did then in him inspire , In beasts , in fowl , and fish , an upright fire ; Blessing them generally , with words of these : Be greatly fruitful , and the earth increase . Of these , yet Man , when he began to live , One meet help onely did from God receive , ( Flesh of his flesh , bone formed of his bone ) And this command , You two shall be but one . Thus that delight is but 'twixt two confin'd , Where one Male-female are together joyn'd ; A third destroys the pleasure , sowrs the sweet , For love is onely 'twixt two souls compleat . And this thus God injoyns . As with his hands He Man and Wife unites in wedlock-bands , Which none may part . To th'Bridal sheets this Seal , By him affix'd , their purity reveal . How should it then seem strange , if he consume Such who his work to sully dare presume ? If with fierce plagues , hurl'd from his kindled Ire , He satisfaction should from them require ? Who in Gods house leud shame commits , him he To shame will bring , from whence he shall not flee ; And Curses on his body he shall find Thenceforth , and plagues possessing all his mind . For God is holy ; his bright eyes are pure , Which will by no means lustful flames endure . The airy Soul doth in the blood reside , The Soul's God's Temple , where nought foul may ' bide : Within his presence-chamber none may dare His hests pollute , that undefiled are . My Lord hath days and nights , you argue next , Incessant cares , wherewith his thoughts perplext And captivated are , and therefore he Needs by his Consort must abused be . O foul conclusion ! which now makes me hate Your lusts address the more : for sure my fate Must be much worse than his , if I believe That womans words that doth her Lord deceive . Ah , should the painful Husband grind and toyl His Houshold to maintain , and should the while His wife prove false ! he spend his strength for gains And she devour by whoredom all his pains ? So at such cost shall fame superb be sought By Potiphar , and you for worse than nought Yours forfeit to your slave ? O misery , The certain issue of these deeds ! who thee May duely here describe ? unhappy they Who by such things for thy approach give way ! In vain the Husband doth employ his pains , To grow in riches , and increase in gains ; In vain he seeks to keep an earthly Treasure , If the wife prostitutes to strangers pleasure . For where the Nuptial sheets defiled be , All good departs that House , all blessings flee , And fearful ruine with a curse succeeds , Taking due vengeance for such dismal deeds . I gave you no advantage to express With words your minde , say you , and therefore less Your Lust would not permit , than by your Eyes To shew the Symptomes of your Maladies . What shall I say ? Had you been ever dumb , This language to my ears had never come : Nor blind if you , had you for ever known These obscene flames , now so puissant grown . And would you had been so , this for your sake I wish , so sure a death do you partake In your own wishes . O! express no more With Tongue or Eyes such matters , I implore . Was it for me to fix a busie eye Upon your looks , your pleasure to descry ? ( For this neglect you render my disdain , And stately pride , as glorying in your pain . ) No , this your Maidens should observe , not I ; They on your looks may fix a curious eye , And sudden motions may regard with awe : Your Will to them may be a binding Law. But as for me , my observations must About my Lord be plac'd ; He may my just Regard alone demand , but never you : His eyes alone may teach me what to do . And this he will confess , so I have been Obedient , where my Duty should be seen . Do you conceive my Lord your ways should like , Or yield to my compliance ? O! he 'd strike On us much rather all that sense he bore Of horrour to them ; so that we no more Should need the pleasure , or his second rage Against our sin his vengeance to engage . What now avails it you to fix your minde On that where you may 〈◊〉 enjoyment finde ? If your vile flesh so burns in lustful flame , Go there where you may cool it without ●lame . Why did you not at first suppress that fire , Which towards me inflam'd such foul desire ▪ Why did you gratifie your trayterous eyes , When you had warming Lust through them surprize Had made upon your Heart ▪ Have you forgot , Or did you never hear , how Eve was brought To loss of Eden , by her busie eye ▪ On fruit forbidden , and posterity ? This is the little limb which can alone The careless Soul of Happiness unthrone . Behold the safe , who this unguarded leave , A Thief obtain , ere they ought ill perceive . I did endeavour to avoid , 't is true , Your presence , lest I might alone by you Be taken by surprize : Sin lyes at catch For man in solitude , neglecting watch . Sham● you confess , your ●ust did drive away ▪ And I can tell you then , your best array ▪ Is gone , which was your Glory : Not the blaze Of all your Gems reverberating rays Can yield that lustre ; but as Light that dwells With Day , compar'd with Night , so that excels . God did a Shamefac'dness in Women-kinde Implant , to guard at all times their soft Minde ; Which if they drive regardlessly from thence , Their Chastity rests void of all defence . Not languid Eyes they be that can excuse , Nor winning Eloquence , which you abuse , That can maintain your ways ; them therefore cease , While time may free you , and restore your peace . Nay , know , the more you therein yet shall press , So much your person will but please me less . Once more desist , I therefore yet implore , Let rampant Lust possess your minde no more : Which since it will conclude in endless pains , That fool is wise , who in 't not long remains . SEPHYRA . OFt though thou hast my suit with proud disdain Repuls'd , my minde yet doth unmov'd remain . I 'm what I ever was . In Amours chase , 'T is perseverance gains the Victor's praise . So solid Iron wastes at length by rust , And Steel , yet harder , crumbles into dust . So sturdy Oakes yield to the frequent wound By Axes given , till they kiss the ground . Of you , as Dame , I have supreme Command , Which your condition suits not to withstand : My Money bought you , subject to my Will Therefore you are , and must my Law fulfil ; Nor Mistresses can Servants that injoyn , Which their Obedience justly should decline . Well then , my Will fulfil , and wherefore not ? Sure that 's at our command which we have bought : All your whole Body's mine , that I may kill , Or save alive , or torture as I will ; And if the whole is sold to my desire , Well may I then the fruit of part require . Nor to oppose me think that thou art free , Who to my humour must devoted be . All Nations yield to this , of old and yet , That with their Slaves each do as they think fit . And if long since Love had return'd from you , 'T had been but duty to your Mistriss due ; But that 's now past , beware that thus no more Thou of such errours treasur'st greater store . Or didst thou doubt my loves reality , As if I feign'd it but thy pulse to try ? Never indeed did I possess that mind , To such injurious double thoughts inclin'd : Which if that onely lets , O straight discharge Those thoughts , nor more let them such doubts enlarge . For lo , my wounded heart , all in a flame , Offering oblations to sweet Joseph's name . Press but this bosom , and there feel it lye , A panting victim to thy wounding eye . Behold my stretcht-out arms , my naked breast , Wooing thy kindness ; what can be exprest More plain ? alas , I have no other way : If yet thou doubt'st , the rest thy self assay . This day our Aegypt's gaudy Gentry are At Memphis entertain'd , with Banquets , where Thy Lord is likewise with our chiefest Train ; I onely for thy sake at home remain ; Which to procure , I sickness did pretend , That those few hours I might with Joseph spend . My Lord rose early up , my bed I kept , As sick at heart , though nothing less , then wept ; He griev'd , impress'd a frozen kiss or two , Physick advis'd , then sigh'd , and bid adieu . And yet I 'm sick , though well : strange , may I say , Are adverse things in us , where love bears sway , Whose mysteries more deep than most conceive , And various are , or yet than most believe . I yiel'd its depth , I am not skill'd to spell , Yet that my cure 's in thee , I know right well : For thence came my disease , and 't is from thee I therefore must expect my remedy . Pain tortures not my body , but my mind ; I 'm sick or well , as thou art coy or kind . O then relent , and ease my fierce disease ; If thou deny'st , I dye by its increase : Nor let me more beseech thee thus in vain , Or reap the fruits of arrogant disdain . Discard that dulness ; why should soft delight Be so oppos'd ? why so should love affright Thy tender mind , which teeming youth requir●s ? Why should dull ponderings drink up those desires ? We deem it in our age no faulty crime , For youth now flourishing in manly prime , To pluck a strangers Vine , and taste its grape , If he the owners eye do but escape . But why thy Fathers in such glory drest ? Were things with them as is by thee exprest ? I 've heard their fame , and know thy frail defence ; Thy Hebron is not so far distant hence . It seems that custom thou hast learned too , With other strangers mighty things to shew Of thy grave Progeny , which put to test , Will be found nothing , or but frail at best . Did not that Prince , from whom thou drew'st thy life , His seed elsewhere evade than with his Wife ? Compress'd he not his maid , though he had yet A spouse , and on her Ishmael beget ? This was th' Egyptian Hagar , who his mind So pleas'd , that he , now gray , afresh inclin'd Became to lustful dalliance ; behold , Our Egypt yielding Females fair of old . Nor ever may'st thou with me hold the day ; For Jacob too , with many women lay : Though Lea was his wife , he could not rest , Till he was likewise with fair Rachel blest . Nor was this all ; behold ▪ his Maids likewise He both def●owrs , where see how they devise Ways soft to cool their lust ; Zilpa this night , Then Bilha next , prostrates to his delight . This might suffice , and yet where can'st thou find A man contented with one woman kind ? The Bridal-sheets , at first for two intended , Through change of times to many more 's extended . That 's now forgot , what God to Adam spake ; Did not blind Lamech two Wives to him take , While Adam yet surviv'd , with whom his vein Of lust he cool●d , and Adams rib in twain So split ? Each few or many wives , we see , Do take , as they can best maintained be . If this may not suffice , to Lot then turn , And see his mind in love incestuous burn ; Then shew us who yet judgments underwent , That in these pleasures hours redundant spent . No , no , thou never canst that season name , In which against this God did ought proclaim . Observe we but the face of modern times , Whoredoms abound , nor deem'd are any crimes . And if at home this Kingdom we survey , Them we hear Am'rets term'd , and youthful play . With gay solemnity and Tables swell'd , Pharaoh his day of Coronation held , Some time agon . Our Nobles all were there Assistants , and partakers of the cheer ; Thy Lord withal , who had the charge to see Each at the Table plac'd in their degree , And as their state requir'd ; and thou likewise , On whom I all day fix'd my wandring eyes . My place was then where Princes chiefly were , From whom at first I wise discourse did hear Of this worlds great affairs : the frolick glass With cheering liquor scarce three rounds did pass , When , lo , promiscuous sounds the groaning board Loud ill-consorting murmurings did afford . Among them one rose up , whose hand a pause Of listning silence in each guest did cause ; Whilst of Adultery he undertook Something to say , which with a wanton look He nam'd kind Courtship , and derided those , Who a chast conversation rather chose . Methoughts his words and eyes bewray'd a mind ▪ Inclinable to pleasures of each kind . Many conceits dropp'd from his lips , and some I yet remember , which I thence brought home . I know not why , said he , another's Treasure We covet so , and in our own no pleasure Contentedly can take ; why thus our mind Should be to strange , not home-bred things inclin'd . And yet 't is so ; no men with pleasure go To drink of streams besides their gates that flow . Convenient dyet therefore is despis'd , Because its plenty renders it low priz'd . Vermilion-Cherries men the more admire For growing high , for so they draw desire . We love no low-grown fruits , though ne'r so prime ; 'T is those please best , for which we high must climb . So in the Roost fill ▪ d grain-troughs set , and we From feather'd Hens may this our nature see ; Who from those troughs tho they their fill may Yet wantonly for grains they dunghils rake . Sauces acerb and biting , relish food ; Nor without Salt or Pepper are they good . Clogging Conserves please Palats Feminine ; But that which bites , the nobler Masculine . From busie Cooks we love to steal a bit ▪ Behind their backs , and that in corners eat . Nor need we here the reason why entreat , All know the Proverb , Stollen Bread is sweet . In short , so well his minde with words he drest , That then a wanton Dream my brains possest All that sweet Night ; whence I was first aware , Thence more t' have carry'd , than I 'd eaten there : Sin I could lessen strait , nor wanton Love Did I with most then longer vile approve , Though in th'Espous'd . When good we deem of ill , So prove to us infallibly it will. JOSEPH . URge me no more ; the Rock unmov'd outbraves Tempestuous Seas reverberating Waves ; Where after long dispute , held with despight , Froth is but all the issue of the fight . With minde resolv'd against sins deadly rage , 'T is best our hearts now early we engage : And with this bosome-guest a bargain strike , That to resist , and all its ways dislike . This I endeavour , and this now must do , By so opposing all that comes from you ; Since all your aim , I now too well do know , Is at my Soul , to work its overthrow . But I am taught with flesh and blood to fight , That flesh and blood in which you so delight ; And this Contest I must as long maintain , As Sin , or you , my Tempter shall remain . Where know , so God will plead my righteous Cause , Built on the bottom of his sacred Laws ; That all shall yield to my prevailing arm , That hath a tendency my Soul to harm . You are indeed my Mistress , this I grant , Whilst you your Lord obey , nor ways do haunt , Or upon me impose , forbidden known ; Therefore cease boasting , you are not your own . These things please not my Lord's , although your mind ▪ Though you 're my Dame , your own you 're not , you 'll find . Your body 's no more yours , ( lost by one word ) But now for ever Potiphar's , your Lord. And by old Proverbs since you can contend , Let me , I pray , one likewise recommend , Well known to you : Each Wife ( by fixed lot ) Is Mistris of her Lord , but body not . Must I your Law impos'd on me fulfil ? If just it be indeed , I must and will : But if this Law with Piety contends , It is not just , nor serve I wicked ends . None are by Vassalage so strictly bound , That they to sin should be obedient found ; Nor if a Mistris doth things vile impose , Do Slaves rebel , that those commands oppose . O how you erre , to think in means men great , May as they please employ their vast estate ! What means the Law , ( sure thus is its abuse , Where men their means to hurtful ends do use ) But to enjoyn their use to wholesome ends , On which so much the Countreys good depends ? And 't is good Counsel , Madam , though from me , Let not your Slave by you employed be To things unjust : This Counsel where rejected , There with disdain I 've seen commands neglected . If with your Honour you your Servant trust , And on his shoulders yoaks impose unjust , With dear repentance you will quickly see , That trusted Honour vilify'd shall be . He through Fame's Trumpet shall your deeds proclaim , And then through Towns & Countries your dear Name Shall be worse render'd than from ●nnit fled , Though his first Story much the truth outsaid . Where therefore faithful Service you would have , No Privy-Counsellor make of your Slave . Within my Breast no Lust I entertain , Yet , trust me ; this not out of proud disdain : In me no scornful Spirit I do finde , Fear to my God is that which awes my Minde . But now your Loves esteem you would advance , And conquer me to that vile dalliance , By shewing how your glozing tongue obtain'd This stay at home , and for me sickness feign'd . Alas ! are these the Symptomes of a minde To simple Truth and Faithfulness inclin'd ; Or not much rather to injurious deeds , Of Perjury that from false hearts proceeds ? And yet how desperate too , to hang a cloak Of Sickness over all , and so provoke The Mighty God ; as if he were not worth His Creatures fear that crawls upon the earth . But we may Presidents to witness call , How oft such minds in his just hands do fall . And now shall stretcht-out Arms , or naked Breast , Or Pray'rs devout unto my name addrest , Perswade my minde , think you , belief to pay To such pretences , and their Mood obey ? Forbidden Lust it is that is your aim , And thence yet never upright dealing came . False to your Lord , to me you can't be true ; For dalliance over , then all Faith adieu . Truth never flows from Lies , these can't agree Friendly Indwellers in one brest to be . And with what Art do you Adultery seek To qualifie of guilt ? a youthful trick It only name , in fashion now adays ; Not Criminal , because now common ways . But is not Theft a Crime ? And pray what Theft Is now allow'd ? Or where 's a man bereft Of greater good , than of his Second-self ? To whom all goods besides are but as pelf . Thieves that rob here , steal more from honest men , Than what they ever can restore agen . O , of its vileness when I do reflect , What horrour doth it not in me inject ! Of sins with which so humane hearts abound , Sure than this Lust no viler there is found : Which at its height becomes in this most vile , Where Wedlock's sacred sheets it doth defile . For other sins that universal charm Have not , nor do they work in men that harm ; They being rather of external kinde , As to the Body ; this enslaves the minde Not only , but each limb , and pierceth through Marrow and bone ( where Virtue bids adieu , ) So holding on , till Strength be gone and Grace . And deep Remorse and Plagues supply their place . O! How may I Adulterous Limbs embrace ! How thus God's Image in my Soul deface ! Ay me ! and how the sweets of Lust enjoy , And all my present peace of Soul destroy ! Shall Joseph be in ways adulterous found ? Sins vilest Lust , and where all Sins abound ? As in uncleansed sinks of venemous kinde , All sorts of Vermine we behold conjoyn'd : Ah! Lord assist , let this not seize on me ; By thy soft Grace let me restrained be : And in sure bonds hold thou my thoughts impure , That my dear Soul may be from Lust secure . Particular acts of men will not suffice Infallibly to teach us what to prize , And what things not ; what kinde of ways to chuse , Or on the other hand what to refuse . Our building 's on God's Precepts , that 's the ground Where true direction for our walk is found : And so as we to these our steps direct , So far we Lust discover and reject . Your Cause is not for Abram's fact allow'd ; Should we our Crimes with others failings shroud ? And yet no others Wife did he defile , Or Heritage with a false Heir beguile . Nor sought he Sarah to deceive hereby , 'T was her first Will made him here to comply . Nor Lust to cool by this , was his intent ; But of his house th'enlargement only meant . Produce you Jacob too ? Nor will you finde There ought that warrants this to Womankinde . Yeilds God to Man this right ? Who doth not see That Women here no ways concerned be ? For once let Wives with many Men unite , What Generations shall be kept upright ? Or how the Issue understand at all , Who its own Father it may truely call ? I know you can no instance once produce , Where Hebrew-wives , provok'd by Lust , did use Th'espoused Womb , or pre-engaged heart , Than to their Husbands otherwise impart . Did Sarah ever to her Lord thus say , By you I cannot bear ; another way I 'll therefore chuse ? O no , her lips ne'er spake Such impious words , much less did undertake ▪ The far more impious deed . With restless minde Though Rachel longs for Issue , yet this kinde Of way abhorr'd to take ; nor ever known Were women with us so lascivious grown . But now how confidently next of Lot You vent your thoughts ? though who is free of spot ? And leprous sin , where it once leave obtains , Forward and forward towards act it gains . But did Lust reign in him ? Dare you aver , That this above all good he did prefer ? O no ; lo , God for his just Soul takes care , And this sole man in all he had doth spare . So witnessing that he was only found Guiltless of Lust , for which God curst the ground . And if we on his fault , you hint , reflect ; 'T will but your frail defence the more detect . Before him , of a fire that rag'd behinde Fly ill-aboding sparks , where all Mankinde That there drew breath , and Flocks , and stately Towers Are fuel to those strange prodigious showers . Till afterwards he sees no more his Mate , Or hears her footsteps he but heard of late . For which huge griefs upon his spirits seize , More strong than can by tears finde restful ease ▪ Whose force the better therefore to escape , He for a Cordial dreins the bleeding Grape ; Where over-free with this uxorious fruit , He , drunken , yields to its too strong dispute . In this Lot fail'd , for which God on him sent Judicial Judgments of a large extent : So that enthral'd therewith , he then knew not Wherein so greatly he himself forgot . Thus when Temptations do our Souls surprize With false delight , and season the disguise Unto our time of grief , scarce the sincere Can then consider what they see or hear Beyond their griefs desire , and then the heart Who knows , forgives and heals the tempted part ▪ For he the Will considers if upright , Or Minde that erres , if but by oversight , And cancels those transgressions , as not done By him that did them through surprize led on ; Though for example , and for his behoof , If lov'd by him , he frees not from reproof . But with premeditated lust to rage , The flesh by provocation to engage In those unruly obscene flames , ah me How should this justify'd in this case be ? You unsurpriz'd have time to weigh your case , Yet obstinate , no Counsel will embrace . Lot knew not what he did by 's Cups abus'd ; Your guilt , you see , is therefore unexcus'd , O how your mind is bound in Chains of error , To think no time the great Jehovah's terror Against lusts fire in judgments did make known , Although , as yours , so formidable grown ▪ Lo , Wedlocks Ordinance as soon was laid , As the fair Female for the Man was made , Who , though but one , yet so sufficient known , For help to him , with her becoming one . God's Spirit by each Vice to hate 's alarm'd ; But chiefly he his wrath with fury arm'd Brings on hot lust , and that doth swiftly turn In showrs on those who in such flame● do burn . This caus'd of old those floods o'r Hills to flow , Where flocks once graz'd , where feet of men did go . The skies themselves were threatned : what before Was Land , for this lo , Sea without all Shoar ; Nor any thing that breath'd would God then spare ; But onely of each kind one single pair Of Male and Female ; other unpair'd heaps Th' floods Pris'ners were , and perish'd in those deeps . If this suffice not , then I more can shew : Once Abram came with Sarah here , who grew Soon famous at this Court , which entertain'd Him better for her sake ; there both remain'd As of one womb , ( she being sister call'd By him ) until her beauty high extoll'd Saluted Pharaohs ears , whose heart in flame Of growing lust by that report became . Yet when with her this lust he did intend To cool , see how God on his house did send Unusual judgments , punishments unknown , Till he restor'd to Abraham his own . And thus if God a fault of ignorance In Princes plagues for lust , he 'll sure advance Worse on that slave , that boldly dare defile His Masters bed , and know his guilt the while . When Abram afterwards did steer about His course to Gerar , ( though it fell not out ) Yet did not God that Prince to death assign , Told in a Dream , because he did incline In lust to wise ? Mark but what words severe ; Abimilech , thou' rt dead , except my fear Constrain thee straight the Marry'd to restore Untouch'd unduely , as she was before . Thus lust by God abhorr'd , we by this time May learn , and held by men a heinous crime : For hereupon , Abimelech , we see , Declaring this alike most vile to be . And if you look where our large flocks do feed , And where our Herdsmen them to Pasture lead , You shall not shew that yet at any time Our Hebron left unpunish'd such a crime . How very nigh had Thamar been expos'd To cruel flames , if she had not disclos'd Then Judah's pledge , by whom with child she went , And doom'd for that to this fierce punishment ? Nor think that Judah first that Law did make , As if design'd alone for Thamar's sake ; He was nor Head nor Judge within that Land , Nor doom could give but as those Laws did stand . But why our Maids behaviour bring you here , Since nothing there can for your Cause appear ? What Sarah erst and Rachel since did do , Were different ways from these now chose by you . Withal , your Husband if not once content , Sure hereunto you never will consent To lend him to anothers bed , you who To two at once with heated lust now glow ; And yet withal how vainly you uphold This evil Cause from Tales by Courtiers told , As if the wanton Court should Precepts give To honest minds for Guidance how to live ? But that man in best things who would excel , Must shun the Court , there doth no Virtue dwell And they who listen to unchast discourse , Though well inclin'd , are made thereby the worse . So it provokes lewd thoughts , and to impure Desires unwary minds it doth allure . But what comes here ? should Rest in Pain be plac'd ? Or things sweet held , for being sowre of taste ? With labour hazardous what will be gain'd , Shall that the more with love be entertain'd Because forbid on pain of death , shall we Love what 's forbid , and Rebels choose to be ? Sure that man's mad whose principle's so vain , To place his Ease in Danger , Rest in Pain . So Flies corruption love , there build their Cell ; Nor can those humming Insects elsewhere dwell : So Fenny Leeks refection find in blood , And bruitish Asses thistles make their food . O praise no things as sweet , that are thus sowre ; We love no summers frost , nor winters flower . Who with allowed food cann't nature still , Hath an unnatural appetite to ill : Who hath so gormandizers greedy seen , That Meats by others which bespew'd have been Yet have devour'd ? Not any sure 's so wild To creep in beds whose sheets he knows defil'd . The flower when dreined of its Virgin smells , And grape of liquor which dull grief repels , Nothing is left but that which none will use : Sapless unsavory relicks all refuse . The sick of youth , who hates a single life , A Maid befits , not any husbands wife : For him a Nosegay's good , fresh pluckt , not one In other's hands , whence all the strength is gone , Methinks in spotless love , where of one mind , In Hymen's band , two are for ever joyn'd , Whom , except death , no evil can divide , There sure serenest comfort must reside . O in our primier years what sweet is there , Where such agreeing minds together pair ! Who in their chast delight withal obtain This added peace , that this God did ordain . But where lewd wives , inclin'd to nought but ill , Their bodies prostitute to strangers will ▪ There is no true delight ; for joy cann't ●e Whence chastity disgrac'd is made to flee . SEPHYRA . THou hast a fluent tongue for Virtu's praise , And still injoyn'st unimitable ways : But of those many things thou dost rehearse , Unjustest Doctrine dost with all disperse . What , shall men onely their refection have Of dalliance , and shall the Wife be slave ? Since , as thou sayst , she 's made for his delight , Who yields her due when powerless to deny 't . It will not hold , when Souls of men we see Incline to lust , that women yet should be From those sweet joys debarr'd : why should not pleasure As well as grief to both be shar'd like measure ? Lo , when a Father from a single state His Daughter to a Marryed will translate , Is 't not his care that she , his fond delight , May wedded be to one propitious wight , Who can in amour sweetly with her spend , And to her passions equal flames extend ? For this I judge first Wedlock was ordain'd , That marry'd pairs in that strict union chain'd , As well to joy as grief alike should be Yoakt , and for ever in those terms agree . Who in this state then steps , he should incline Thenceforth to 's wife , and all his youth resign To the full pleasures of her mind in chief : And this who doth not do , is sure a thief . Poor Soul , she onely 't is that pays the smart , If he elsewhere divides from her his heart ; Or if abroad he breaks his head with cares , Thereby at home she 's left to divers snares . This for a rule I state , nor without reason , That each kind Husband should at every season Be to his wife devoted with pure thought ; Which who neglects , performs not what he ought . Where once the man his Covenant-bonds doth break , The wife there leave obtains hers off to shake : For why to him should she devoted be , If to his duty he will not agree ? Well , let my Lord frequent the Royal Throne , But shall then I , though Marryed , yet alone , In hateful singleness my youth thus spend ? O no , this mind doth other things intend . As I more am'rous am , more soft inclin'd , So to those passions I 'le refreshment find From strangers hands . When fire is in a Town , By forrain streams men bring its fury down . Methinks my Lord with cares enough was ply'd , When th' Court with daily meats he did provide , And when whatever th'Royal board depress'd , By his direct command was onely drest : Yet could not this suffice ; Ambition knows No bounds , but after greatness ever grows , More eager bent : the heart once gone astray From the mid-road , content thence hasts away . The late Lord Chamberlain few days since past , Through heart-sick pain upon his bed was cast : A fit of Frenzy , with a lung-bred cold , Of deaths approach , by his fore-runners told ; Each ready made , and from all corners drew The sick to visit , all with mournful shew , But merriment of mind . One for the state , Another for the tempting gold laid wait . Your Lord , not slowest of these Mammon-friends , His Interest ' gainst these so well defends To his dear Prince , that he the place obtain'd , While yet the Patient here alive remain'd . And with this Charge now he is overcome , Nor can regard what things are done at home . The Royal Chamber doth his Soul possess ; There 's his converse , there rests his happiness . 'T is of huge consequence the Prince's mind Each morning to discover how inclin'd , And seek to gain it . Sleep then cares allay , And that 's the hour of all the following day : For from repose new rais'd , he 's best of mind , And favours then from him more free we find , Than through the day may kindly be obtain'd . With him who breakfasts , him that day hath gain'd . This my Lord tells me ; and before each day Can peep , hasts thither , where though I his stay Implore , he 's deaf : and though in tears , yet so Forsakes me comfortless . But let him go : His own injustice turns his Right to me So forfeited by him eternally . For since his body he to me denies , My Marriage-promise I 'le as much despise . Wherefore , I pray , should I thus tedious nights Languish for want of conjugal delights ; And scorched with excess of youthful fires , Perish without redress in those desires ? He to his Prince conveys himself away , Him to salute before approaching day ; Whilst I am left without the slender bliss Of Nights repast , or Mornings farewel-kiss . But what I thus have born shall now suffice : Ways for my own content I will devise As well as he ; nor ought shall me deter , Or move me this conclusion to defer . He who to strangers beds so much is bent , Gives cause that others do his Wives frequent . JOSEPH . AH , think you thus with shew of right to hide The grossest Crimes , whilst you all rights deride ! Methinks it empty sounds , ( like hollow walls ) Which easily before right reason falls . Is 't just a Wi●e to thoughts luxurious bent , To others should bold accusations vent , Because her husbands better temper'd mind Not always is with hers to lust inclin'd ? Should she how he ( unto her slave ) disclose In bed towards his wise doth him dispose ? O no! the Bridal Curtains drawn must be , Where no officious eyes may pierce to see . Thirds there so bold may never be to pry , When Man and Wife in their Pavilion lye . A pregnant saying some time since I learn'd , Which very much the Nuptial sheets concern'd : There , whether joy or misery accrue , Let it be wisely secret kept 'twixt two . As head , the Man 's not bound the lustful will At all times of his Consort to fulfil . 'Twixt them a difference we are taught to make , She being onely formed for his sake . If Similies might rectifie your mind , A teaching one you in the Mill might find , Whose wings ne'r move in circulating course , But as they 're whirl'd by winds of greater force ▪ And this the Wife should to her self improve , Who from her self should neither stir nor move , But by her Lord ; his temper well discern , And move as his desires I hill grow or burn . Is he now drown'd in sorrows ●able plight ? 'T is then no time to covet ●●usts delight . She of his changes should be well aware : If blithe , rejoyce with him ; if sad , forbear . And though it possibly should so befal , That in Domestick things no care at all He would vouchsafe , yet should no marryed wife For that break Faith , and lead a Harlots life . Alone it is through ways adulterous found , The Gordian knot of Wedlock is unbound : And though the Wife should blameless be , yet she Ought not a prostitute to others be , But first should be divorced from his side , And single so become , so years abide ; Or what I value more , thenceforth abstain From love , and manless all her days remain . But you seek not for things that you betide To be divorc'd , but would 'twixt two divide Your bodies use , and veil'd in wedlocks shew , The easier seek to gain for one man two . This but too well is seen : for who will say But thus your flesh seeks out of bounds to stray , And craftily behind a masque doth aim To play the Harlot , and be freed from shame ? Well then , the cheat is plain , and plain I 'le be To tell you thereto I shall not agree . I have a Lord above , though sure you are My Mistriss , therefore such things shall forbear . SEPHYRA . BUt though unjust my Cause thou deem'st to be , Yet let not now this rare Occasion flee Neglected ; since access is by my Lord To thee vouchsaf'd , what his age can't afford To do with me . Himself hath brought us hither , That as by his own conduct we together In Loves might swim : O shame , if such a day Without fruition should then slip away ! He on the Court and that ambitious state Has fixt his Heart , and all his future Fate There now and ever dwells . I all the day Am here alone ; What then obstructs thy way ? His time 's employ'd to journey up and down , As Envoy unto Realms of great renown That influence this Court ; So that we see None so belov'd by his dear Prince as he . And 't is the Princes Minion which his heart Covets to be , that by the Vulgar part He might be worshipped , and Egypts Land Observance yield unto his sole Command . O how he thirsts a thousand Knees to see For his good Favour suppliant to be ! And as he ever dwells at Court , his minde Thence cannot come , to be at home inclin'd : Where if he be sometimes , what need we fear , Since his Mind 's absent , whilst his Body 's there ? Thus who by Courtly Glory is deceiv'd , All shews to him as real are believ'd : And he his home who makes not his delight , May easily be turn'd out from his Right . Who can so fair an hour for this design View free from dangers , and yet not incline To use the season ? sure 't is thy belief , That oft an open door creates a thief ▪ And yet here 's more : amongst our Serving-men My Lord more fit none deems for Steward than Wise Joseph ; none to him may Rival be : There 's nothing pleaseth , but what comes from thee ; On whom he dotes ; nor can he entertain Hard thoughts of Joseph , or them long retain . If sporting with his Wife he saw shee lye , Yet to Civilities he 'd all apply . See then how sweet a bit salutes thy lip Now to a taste ; if yet thou let'st it slip , Thou merit'st shame . He who what season gives Will not accept , in after-sorrow lives . JOSEPH . THough Time and Place at your design may smile , Yet no occasion serves men to be vile ; Though opportunities to wish attend , Yet these no sinful practice may befriend . Consult your Case with cunning men , that know The influences of the Stars below ; They never there , I 'm sure , observ'd that day In which men might unlawful lust obey ▪ O no! conveniency may never make Unjust things just , which you now undertake . 'T is true ▪ occasion swiftly hence doth b●nd , But this no foul Transgressions doth intend . Though my Lord's business him oft cal●● from hence , This 〈◊〉 to duty should the more incense . More faithfulness from servants hands , men say , Expected is when Masters are away . Let him be who he will , he who will ply His duty onely in his Masters eye , I deem a Varlet ; for who fears the Lord , Like pains unseen will as when seen afford . They who their servants value would discry , Must eye them when they think no viewer nigh . Hate , me from Hebron drove , whence by Gods hand Men me a Slave brought into Egypts Land ; In which state God I know expects I shew That faithfulness to whom 't is now his due . Despis'd though first I was , voyd of respect , Me yet , so low , my God would not reject . This said I to my self , Behold thy call , Serve Potiphar ; but serve thy God withal ; Be sure thou never dost from him depart , He loves in every state the pure of heart : Which singleness , what ever from Gods hand Be●ides thee , in thy breast ingrav'd let stand . Though but humanity I would respect , And for a warrant my mean thoughts direct To Laws of men , here were enough for me The foul embracements of your flames to flee . My Masters house most largely God hath crown'd As with rich showrs , with blessings that abound ; His numerous bleating flocks encreas'd hath he , That graze on Hills , and Ships that coast the sea ; His Houshold multiplies , his Land doth bring All store of fruits , his state grows with the King ; He is at Court belov'd by high and low , And so at home , where all things prosperous go ; This likewise well he knows : ●n words compos'd Of plainest dress he frequently disclos'd , That God for my sake him thus greatly bless'd , Which too in grateful language he express'd . And now his private things attend my will , All 's well I do , nor can I do what 's ill . Such constant love to me I find he bears , As men would yield unto their only Heirs . Of all things ample power I did obtain , You only did excepted here remain . If therefore to the Laws I institute I make this house comply , this doth but sute With what 's my charge ; but none of these extend Unto your person ; there arriv'd , they end . You an Inclosure hallow'd are to none But him , and unto him must be alone . Nothing may be so hardy to frequent Your borders , and your honour circumvent : How could I then but prove abhorred , vile , If thus I should my Masters bed defile ; Thus bring unto so base , so foul a fall His bosomes Treasure , love , and life , and all ? Surely from Reason then I should decline , Or from what 's humane , common discipline ; So bold if I should be both to despise My God and Masters favour , in that wise . Much better I no more drew breath to live , Than hate for kindness , bad for good to give . So double guile abhorred is by me ▪ None ( above all deep-trusted ) false should be . What busie rumours should through Egypt ring , What scandal on our people should I bring , If in those ways which you have now begun With you I equally should chuse to run ! Is this the youth ( would be the say ) the seed Of Abram , this of them whom God decreed His people , this the Lad so highly prais'd , And beyond others to preferment rais'd ? Hence thou and all thy kin ; from whom it seems In vain 't was not , part of your lustful limbs Were forc'd , as soon , almost , as men did find You breath ; what pity ought was left behind ? Well , 't is my Charge of our Domesticks , each To keep in bounds , subjection due , and teach By rods the Criminal ; so here I stand Judge and Law-giver by my Lords command . But shall I , their Supreme , a Judge severe , By heavy hands for each offence appear ? Shall I on others Laws impose , and yet My self the foulest practices commit ? Or shall I when the lazy do neglect Their work , forthwith their negligence correct ; Yet wholly destitute of shame the while , As like a Goat , my Masters bed defile ? The Chief when he in vicious courses lives , More than the sin is the offence he gives : For as to th'sin , that wounds alone his score ; But the offence extends to many more . O therefore kill these thoughts , which so abuse Your noble mind such sordid things to chuse . How should it ever be for Vassals meet , Their Lords dear Name to trample under feet ; And on by lustful inclinations led , Uncover and pollute their Masters bed ? SEPHYRA . IF Reason cannot move your marble-mind , Yet let that goodness which in me you find Towards you , to the like awaken you . Love may produce what Reason could not do . As Lime in lasting Pyramids , we find , Each little stone therein doth firmly bind : So Friendship is , in Love's uniting chains , Which hearts together joyns , and join'd maintains . Unworthy amongst Sons of men to live , Is he , for love who no return will give ; And thus unworthy you 'l your self approve , If all my kindness you to none may move . Though here you came an ignominious slave , Yet as at home , all liberty you have , And by my means : from Potiphar you see Large signs of love , but larger far from me . On our best things to put you 't is our strife ; He works of honour gives , I of sweet life : So that no greater evil here you find , Except to you perchance we are too kind . He with affairs that takes away at night Your rest , employs you ; I with soft delight . With ponderous things your care he loads , where I Bid you but fix on me a courteous eye . No day doth pass wherein I don't accost You in some place or other , where I 'm lost In sighs unutterable , looking so As sad dejected lovers use to do . If then alone I find you , language sweet , Which but for Husbands , not for slaves is meet , I give . By your neglect if ought is mist , I calmly take it , nor on pay insist . Amongst our Nobles are you introduc'd ; That my good will alone for you produc'd . When in Apparel any dress that 's new Arises , that 's procur'd forthwith for you ; Though seemingly to honour Potiphar , Because his Steward , and with him you are . But ah how far from that is the design To which my soul so strongly doth incline ? How I revive , within this Court to view A youth of Body and of Limbs like you ! As sprightly , lordly , and so courtly clad ; The bare remembrance makes my fancy glad . Rich presents wheresoere they may be gain'd , I thenceforth plot how they may be obtain'd Best for you onely , so that none may be Dividers with you , but the whole for thee . If tidings for my Lord for some to tell Falls out , and know I it may please him well ▪ I charge you with it : mournful tydings are For common wretches , not for you to bear . Bestows my Lord upon our Family A new-years-gift , or what may th'like imply ; You both at first with them alike do fare , And after get from me a nobler share . If of my Gentlewomen 't is desir'd One may the errand bear , of you requir'd 'T is first of all ; for nothing's good esteem'd , Not good or pertinent by Joseph deem'd . But why thus heap I words ? on every side Thus you through me surcharg'd with love abide : But where 's my lone ? how are you grateful seen ? When one hand washes tother , both's made clean . Can he with Reason , although scarce upright , Her for her love with sullen hate requite ; Nay , and resist it too ? has he the face To meet his Ladies suit will foul disgrace ? Lo , Discipline , and common Brotherhood , Teacheth us love for love to render good For good : and should you not that love which I Have shewn you ▪ yield me back with usury ? Ingrate ! so be thou call'd , for favours sake So num'rous which of me thou didst partake , Since all no one return again can move : How are those looks , though lovely , void of love ! My sweetest hopes to this disastrous day , As with swift winds , I see are snatch'd away . From thee nor languid sighs , lamenting moans Once notice move , nor yet my dying groans . To Court I sent thee , there some time to spend , By which I so thy breeding did intend : But that it seems with thee found favour small ▪ For where it should be shown , there 's none at all . But stay , forgetful I too far advance : I know this flows not from dull ignorance ; The will 's perverse . Cann't Joseph if he would ? O yes , but fancy doth his power withhold . JOSEPH to himself . A Harlots favours , like gilt Pills appear , Which please the eye , but eat , the bowels ●ear ▪ Disgust the palate , like to filthiest drink ; Gripe the faint stomack , and depart with stink . This now I plainly see . Seph . What 's that you say ? What is 't you in those murmurs overlay , I must not hear ? How will you in a Cloud Abscond your reasons now ? reply aloud . How with your mind did my last reasons speed ? Prevail'd they ought ? Jos . Not any thing indeed . Seph . Can kindness gain from you then no return ? Jos . Yes , but in you , that grace I cann't discern . Seph . Is this my lone ? then I my pains may blame . Jos . Self-interest favours none will kindness name . Seph . But what unkindness have I shewn you ? say . Jos . What e're you could to steal my heart away . Ah me ! when men false baits to fishes hold , Freighted with sweetness , but which death infold , Is this a kindness ? flows this from good will ? The very love pretended 't is doth kill . And such your favours are , so they abuse The Soul with lyes ▪ and certain death produce . But I , of other favours too can sing , Than yours more real far , and great , which bring Upon their wings Salvation , and intend A love indelible , that hath no end . That God it is , in whom I boast this love , Who in these ways you run , forbids me move : Whos 's so great favours I should ill repay , ( If that were all ) if I should disobey . He from my Bretherens Blood-thirsty-hands , From a deep Dungeon , fierce enslaving bands , Inevitable death prepar'd for me , Hath rescu'd , and from danger set me free . At length me in this happy state hath plac'd , And therein , with high honours greatly grac'd ; Affording me conduct in that affair Committed to my charge , and to my care . Thus hath God done , and shall I him offend , And draw his wrath upon me without end ? For such unstable flitting joys , shall I Chuse lasting woe , and from my blessing fly ? To Carnal loves shall I my self betake , And foolishly the love of God forsake ? Then lead my future days in grief of heart , Where nothing earthly , comfort can impart . If kindnesses should hearts morosest tame , And to the Donor with kind love inflame ; Sure then I ought to yield my God this mind , Who has to me , beyond you far , been kind . SEPHYRA . TUsh , what has God to do with me or you ? Our good adds not to him , nor is it true That he fond man regards ; for him be griev'd , Whose trouble in his thoughts he ne're receiv'd ? 'T is madness : what of Gods fierce plagues is said , Serves but to make the Vulgar sort afraid ; And that th'unlearned rabble of a Land Might by such means be kept in strait command . In Heav'nly Altitudes God dwells , to know For us too high ; what should he do below Amongst such clods of earth , or mortals mind , Who in his Image his delight doth find ? Should that great Prince , that 's Father of the Light , That boundless power , judge man's vain works of night , Here on this dreary dale ? should his great Soul Consider silly worms in dust that roul ? He in high Paradise 'bove Angels ken , Triumphant sits , and rules , whence ways of men He cann't survey . As that abode is great , Ev'n so contemptible's this lower state . My house is stor'd with most retir'd Alcoves , Fitted to entertain us in our loves . Profoundly hid , they cunningly lye clos'd , In ambages perplexing , where expos'd No part is to the Sun : to this I ways Have all that hinders to remove . Delays Nor any may presume , but strait must go Then far enough . What is 't love cannot do ? Knots though most intricate we can exvolve , When taught by Love , and sayings dark resolve . In most ambiguous matters , ways find out The prize to gain , and bring our ends about . I , ever since Love set my mind on flame , Soon Mistriss of these Mysteries became ; Though chiefly fraud , I couzen whom I will My fervent passions to obey , fulfil . Nor without lyes shall ever Lover be Possessor of 's desir'd felicity . JOSEPH . THink you so closely then your Plots to hide , That by no piercing eye they should be spide ? Shall none your works of darkness undisguise ? O you 're deceiv'd , things shall go otherwise . He who the eye did make , should he not see , Who all these Beings fashioned that be ? Should he not all things see , that made the sight , That fram'd the Sun , and first produc't the Light ? Obscure in gloom of night your filthy works , ( And true it is , sin still in darkness lurks ; ) Within the most retir'd Alcoves prepare To take your pleasure ▪ and no eye think there : Yet know , that eye that slumbers not nor sleeps ▪ Sees all , and of your ways strict reckoning keeps , Even to your inmost thoughts . No Cave can hide You , or your works from his bright eyes divide . Put on the clipping pinions of the day , And to Earths bounds hast then , and wing away : Or where the Ocean ends , there you will find Him likewise present , fathoming your mind ; Your mind , whose thoughts afar off he surveys , Before Conception has there hatch'd its ways : Your mind , which cannot think , or cannot do , Can he not know , and better know than you ? It boots you not in lowest Vaults to lurk , Or by Night favour'd , deeds of Night to work : For Night is Day to God , darkness as light , And all things naked to his piercing sight . Well , but it seems to God the Heav'ns you 'd give , So , as you pleas'd , you in the world might live . But me ! how vain is this which you conceive ! With God it is not as you would believe . O your Creator better learn to know , And more respect with due submission show , When of him you discourse . No mortal he , Nor humane is , as you would have him be . Heaven his ubiquity by sight doth know ; And though not seen ▪ yet is he here below ; Both here , and every where ▪ nor may you name That place where his dread Spirit never came . And at that instant I now know him here , I likewise know him present every where , Yet undivided , and essentially . Whilst we fly from him , unto him we fly . Had you the power by counterfeiting shews , The eyes of men and reason to abuse , 'T would not avail you ; 't is not here or there Will hide your deeds to God which naked are . As wicked boys who so their Plots contrive , That into them none of the youth can dive , What boots it yet , if he them understands , Who for their punishments the rod commands ? But what speak we of Man , made of a clod Of despicable Earth ! let 's on his God That made him now reflect , whose powerful hand Nor Heaven , nor Earth , nor can the Seas withstand . Nay , Seas their rage forget , Winds calm remain , When he commands , and rocks do rend in twain . Heavens melt for fervent heat , opprest with fears , Like man distress'd , that sheds for anguish tears . Moves he his voice , and gives the sea its doom ; Thus far , but farther not your Waves may come : The banks must check their fury , force detain , As fiery Steeds when curbed by the rein . Forth from his mouth huge damps like night do go ; Then following flames , which Nations overflow . To stone-heaps Towns he turns , and down doth fell All things against his judgment that rebel . His Chariot-steeds are th' pinions of the wind ; His way begirt with darkness , none may find . Swift flying Clouds that ' longst the Heaven glides , His nimble Chariot is , on which he rides . Th'Thunders his voice , if that breaks forth , then there Where Sylvanes Eccho , Hinds do calve that bear , And cast their unripe fruit o' th' trembling way . Hills skip affrighted , Plains do run away ; His Hosts are Thrones of mighty Cherubim , They hide his Char , attend as Guards on him . Of these Angelick Quarries numberless , That threat fierce din of War , doth he possess , Commixt with flames : a Night-resembling smoke Shoots from his nostrils when we him provoke , And clouds the Air , so that the whole Sylvane Withers its leaf , and faints for anxious pain . He in the Clouds his signs doth shew , which threat Plague , Sword , or Famine , which here woes compleat . The Suns and Moons vast Orbs his word obey : Commands he , they stand still , or run their way . From him the three-fork'd Lightning darts its flash ; Which wheth'r it doth on rocks or Turrets dash , Such ruinous way it makes , that th' earth her womb Ghastly extends , and offers man a Tomb. The arched Rainbow , with embroidered rays , Strait from the troubled skies its light displays , When he commands ; where then it takes its place Right opposite where the Sun promotes his race . About the Sphere he thousand stars doth guide , Which never err , but ever surely glide : Their strength he knows , and numbers of them all ; Each by his name distinctly de doth call . As with thick wool , with snow he doth infold The naked fields . He sends his fearful cold That charmeth flowing streams ; then a south-wind , Which them from numbness doth again unbind . His dreadful Judgments over Realms he shakes ; From calm repose the sleeping sea he wakes To horrible uproar , as with his hands Drives ships in unknown deeps , men on strange lands . Leviathan , the terror of the Main , With pannick fear he troubles , till again He yields his borrowed Life , and until he Makes where he dyes , an Island in the sea . So awful is this glorious Majesty , Who whilst we onely name , our inwards be Arrested strait with dread ; nor can we find Repose whilst this continues in our mind . Come , Madam , then , your young affections yield To Heavenly things ; let them no more be fill'd With earthly trash , but thence withdraw your love , And henceforth fix it upon things above ; Where no remorse for sin nor pain doth dwell , But lasting joys , which these do far excel ; And where these joys , in one immortal May , Inebriate and fill the Soul for aye . This blissful state let 's labour then to gain ; What though it cost us self-denying pain ? Since here we must the lust of flesh oppose , Or that felicity for ever loose ; Let us that lust with angry zeal controul , Unweariedly , which would deprive the Soul Thus of its rest . As wax before the fire , So spurious Lust would dye in our desire , If we would force our backward thoughts to be Conversing with these matters frequently . When in us things of God we overlay , Our minds it strengthens , and drives sin away . SEPHYRA . BUt hold , fond Boy , Gods judgments let them heed , Whose steps are drawing near the grave , who speed Now down-hill to their end ; let them reflect On such dull Phantasms , and these joys reject . But why should we , that have not reach'd our Noon , Think on the period of our days so soon ; Disturb , by thoughts of other worlds , our rest And flee those joys of which we are possest ? Age blith like Youth , like hoary age Youth grave ! Things more discording not on earth we have . Dalliance becomes best Youth , as hand in hand With joy Youth couples , knits in am'rous band . Both their designs is Mirth and soft delight , As doth their Names , their humour 's so unite ; And both one soul ( so they agree ) possess ; What the one covets , t'other craves no less . Hymen in stricter union never joyn'd Two pleasant pairs of more agreeing mind . Youth in his bloom , and now when South inspires Life in the Spring , and gathers into quires The scatter'd Nightingales , and decks the Hills With cheerful green , and Banks of gliding Rills : When Gardens re-assume their Summers pride , Where Art and Nature both in triumph ride , Whose various Flowers deceive the rasher eye , In taking them for curious Tapistry : Then three chief pleasures he to him assumes , With which the hasty minutes he consumes . Jocundity the first , compos'd of air , That knows no sadness , nor doth laughter spare ; Who not on Earth , but as on Air doth tread ; Each step he makes with e●e● tossing head . Next , Play , whose fingers strike the warbling string , Which moves the Soul , and into tune doth bring ; Whose musick regulates dividing feet , That move in dance , and makes both fitly meet . And lastly , Chace , to fallow-Deer inclin'd , But which in Cities , not in Woods we find ▪ Hotly pursuing , till within his toyls He has obtain'd some of those beautious spoyls . Then sweet-lip'd Joy attractively array'd , With soft Habiliments , whereon pourtray'd Are Loves inventions , though her brighter air Plunge hearts far deeper into am'rous care . The Onyx and the Jaspers various die , And Diamonds darken at her brighter eye : The Saphyr's blew , by her more azure veins , Seem to confess they serve but there for stains ; And blushing Rubies seem to loose their die , When her more Ruby lips are moving by . The curious Apples of her swelling breasts , In which a Paradise of pleasure rests , Surpass the whitest Syndon which she wears , And gazing eyes to ravishment ensnares . Thus clad and qualified , likewise she For her diversion has made choice of three . Song first , with quavering throat , who in soft lays Of moving Verse Loves mysteries displays : Or of Salmacis streams a Song indites , Which turns her listners to Hermaphrodites . Loose Riot next to revelling inclin'd ▪ So to supply the concaves of her mind , Which must by merry ●outs a vent obtain Of that light Spirit ▪ active in her brain . And lastly , Snap the belly-friend , whose taste In well-fed flesh than fruit finds more repast ; Whose blood like Kids upon a mo●y plain , Doth skip and dance Leval●●'s in each vein . Lo , what a jolly company is here ! Methinks my youthful Soul with new-born chee● , At their remembrance over-spread I feel ▪ Which in each faculty doth gently steal . We both yet young , now flourish in our prime : You twenty seven scarce reckon of your time , I not so much ; if now it may not be A time to love , that time we ne're shall see . Ah , why should youth his sweet desires controul , And with too pensive thoughts torment his Soul , Just when the fragrant bloom of Youth would sprout But 't is in vain , for youthful lust will out ; It will have all its due : let th' aged grieve , Who now of love have took eternal leave ; Let them with sighs converse , and groan to know High things , who with a third leg added go . As to like years , we to like mood incline ; Of Sex both fit in acts of love to joyn . So kindly Nature hath our tempers wrought , That whilst we 're two , we 're made thus one in thought . Well then , cheer up , dull Soul , no● longer now To spend thy days in grief thy self allow : O do but see how all these joys do move , To serve thee in the practices of love ! When aged furrows once thy face shall plough , No more then these delights will Love allow : Of things uncomely , we the chiefest find , When age like youth to dalliance is inclin'd . Come then , to Nature , Mother of each thing , Let 's for an Offring our youths verdure bring : Her Priests we are , her Temple my rooms name ; My bed her Altar , and her fire ou● flame . Our days worst part is , when declining age Suddenly takes us with a deaths presage . Pluck therefore flowers ; my youth , e're spring be past ; Let 's love that most , which doth but shortly last . Dost thou yet muse ? Or is it timerous fear Withholds thy hand ? Behold , thy blooming year With speedy feet to falling Autumn hies ; And he who gets this fall , no more doth rise . JOSEPH . NOr reason , nor Religion 't is , that I Should wast my youth in carnal luxury . Too soon , you judge it , that with prudent care I for my hasting end should now prepare : But is there any one , or can you tell When death shall ring us our departing knell ? None can the measure of his days divine , Or when his Sun shall in its grave decline . Even now we by that Pursevant may be Hurried from hence to that Eternity , Where no repentance is allowed more To us , nor mercy which we scorn'd before . And yet you think the shortness of our days To so much more industry in the ways Of lust should us elicite . O much beguil'd ▪ Nor unto poorest reason reconcil'd . Should he who shortly must account produce Of his led life , be therefore more profuse Of his most precious minutes , and excite His youthful vigor to obscene delight ? 'T is as unreasonable , as t is sure , By many sins , we many plagues procure . O think how oft we crimson cheeks do view Suddenly change into deaths bloodless hue ! How oft vermilion-lips have been surpriz'd With hue more pale than box , and sacrific'd By deaths inevitable stroak , to dwell With Spirits just , or evermore in Hell ! Nay , though as young as you , yet have we seen ●risk morning looks , at evening who have been Wrapt in a winding-sheet ; and oft at night , Eyes shut to sleep , that more ne're view'd this light We daily see , ( nor is it more a wonder ) ●ans Sun at noon declining , going under . And that which we on others acted see , ●orewarns may happen either you or me . Gay youths as smoak , that quickly fades away ; We as our last should therefore think each day , And strive , as that perswasion did require , By setling things before it should expire . To God the fattest of the fold we yield , And so the first-fruits of the tilled field ▪ How should we dare then with our own refuse Of feeble age , his Majesty abuse ? 〈◊〉 to the flesh our youth we give , and bring To God a crazy stump for offering , ●embers repleat by age with pains and akes , Whose palsie joynts for deaths approaches shakes ; What will he say ? or how can we conceive 〈◊〉 our performances should then receive ? More wisely therefore let 's our time redeem , Whilst youth remains , which God doth most esteem : The young that seek him never fail to find , Nor he to give them graces in their mind : But he in time who this neglects , anon When he shall knock , shall find his season gone . SEPHYRA . THis yet agrees not with our years : men say , Deep thoughts on death make hairs untimely gray ▪ Farewel good days to him who hereon pores ; To these dull humours therefore shut thy dores . Sorrow comes soon enough ; why with such kind Of pond'rings should we then afflict our mind ? He who on evils will before-hand muse , When come , in him will but more grief infuse . Yet let them mope that please ; how ill it suits With thee , fair boy , however ! strong disputes 'Twixt Chastity and such fair looks as thine Are never wanting , till that grace incline To yield to the allurements which are layd In ambush for her , whereby she 's betray'd . Behold , from lips the Coral which transcend , Soft moving words do flow , that love intend , And sue for a complyance ; nor can breasts More hard than Rocks deny their kind requests : And Pleasures thereto joyn'd , on every side , Of every kind still Virtue doth bestride , And conquer : Although never so austere , Even Virtue must the Charms of Love revere . But woe is me , to whom do I address All this discourse ? 't is my unhappiness To spend my sighs unto a flint , a stone ; Yet stones have tears to weep , but thou hast none . Though nature made thee thus surprizing fair , ( And sure where beauty is , Loves seat is there ) Yet can my words , though from a troubled mind , In thee no pity , no compassion find . How can it be that in those looks should dwell Such cruel nature ? O that fierceness quell ! Be not so bloody-minded ; imitate Thy lovely air ; be kindly passionate . Those slaves who in the fiercest battles bear The brunt , and in worst dangers must appear ; Or those who are transfix'd unto the Oare , Or who the plough do follow , can't be more . Them possibly it might become to be As rough as their rough skins , but never thee , Whose looks so sweet , so lovely do appear As if they said it , Gentleness is here . Thy education , and thy yet few days , Soft dalliance more becomes , and Bacchus ways . Sweet Malmsey with a Song , and on the knee A spritely Damsel , wondrously agree And suite with thy smooth Chin ; nor can thy age ●t self from these soft pleasures disengage . Alas ! to what , I pray , is beauty good ? ●t bears no fruit , nor eat ▪ we it as food ; Nor likewise was it for the plough design'd , ●t must be therefore but a shade or wind . ●f greater good may not be drawn from thence , Which who doth not deduce , is void of sense . ●s fruit is purely joy , no good besides Within the borders of its view resides . ●he blushing Rose , though from the stalk ne're wrested , ●r in gay wreaths by Virgin-hands invested , Or by a Lover to his female friend Never bestow'd , yet should its beauty end To soon , behold how that its thirsty leaves Extends for dew each morning , and receives ; Which when they once no more obtain , they fade , Nor leave o' th' stalk more than the wither'd blade . Why shouldst thou spare that youth which wasts away So of it self ? time onely a decay Works on it , and impairs its comely guise : This season therefore slip not , art thou wise . Do I love thee ? I therewith thee accuse ; Thy beauty 't is that doth this love infuse : Whoever such surprizing looks beheld , And was not more than to esteem compell'd ? None thirsty view the Font's aspiring source , Yet from a tast can their parcht throats enforce ; Nor any fang'd with hunger , well-dress'd meat Before them see , yet can refrain to eat . Wine fill'd in glasses of a Christal white , Is drank with more refreshment and delight . Thou know'st though meats be ne'r so toothsome mad● They 're loath'd , if not in cleanly dishes layd . 'T is strange , yet true ; by silence beauty gains Rough hearts to yield , nor once by words complains Although with eyes , yet melteth frozen breasts , And the obdurate , by those dumb requests . Nothing that from the lips of beauty streams , But like a dew , of birth celestial seems , And overtakes with ravishment the heart , Whether in jest address'd , or earnest part . JOSEPH . HOw ! shall then Beauty , humane natures praise , Be made a glass where lustful eyes may gaze ? When comely objects are beheld , then must The flesh , think you arise in flames of lust ? Was this the end when Natures hand did grace With those Divine perfections humane race ? O no , the gifts of our great God invite By no means man unto sin-born delight : Nor was this giv'n it self by lust to please , But by chast Wedlock man-kind to encrease ; His Masculine perfections her delight ▪ Her female graces him to love excite . He loving her alone , she him , there are No thirds that in their bliss can claim a share . He gives , she draws his gifts by her fair eye ; Nor can she crave the thing he can deny ▪ And her desires agreeing so with his , They both contribute to compleat their bliss . This is the end of beauty , to allure Thus chast affections that may long endure ▪ And they , if chast indeed , when beauty 's gone , That beauty will out-live , that led them on . The words of beauty , you alledge prevail , Ev'n though they should hearts made of rocks assail● And I am fair , say you , O but admit I might now say what mostly might befit Your so obdurate heart , and that might be Dissolved by the words that flow from me . Yet there is more , I for your Interest Humbly advise and press you ; my request Seeks but your safety , whereas yours to me Moves towards that which will my ruine be . Be then advis'd ( and sure 't is highly best ) Let not henceforth your eyes upon me rest Lust to excite , but when you Joseph view , Think than a servant he 's no more to you . 'T is not enough if we refrain the deed ; Lusts in the thoughts from guilty breasts proceed . And they who are inflamed in that kind , Bear before God a sin-polluted mind . Yet if the while my object in your breast Your lust should heighten , and destroy your rest , Great would my sorrow be : Nay , I before This should succeed , my face in purple gore Would certainly convert ; my killing eyes I would reward with equal cruelties : Within these cheeks my nails I would indent , And in that manner them so oft torment , Until no marks of beauty there should be More left , but horrour , whence all eyes should flee . But you that beauty seek , convert your eyes Unto that glorious Helion ; a surprize Will seize your soul , from the first sight you gain , Which fixed there in wonder will detain , And ardent love , and that will quite extrude , Which in your breast you now so close include . How vain , alas , is that we beauty call , In looks decypher'd which we so extol ! Take thence the veil , and that which meets our sight Is sores which very nature doth affright . No sooner from our body is exprest That suspiration wherein life doth rest ; No sooner are our nostrils stopt ; but strait Our beauty 's gone , our glory finds a date . The Corps then so forsook , extended are , Which with sad ●bse●uies men mourning bear Unto their sable graves , where then they must Measure their cold proportions in the dust . There now behold your lovely beauty lye , Nor long expect , and you may feeding spy Self-quickning worms upon that flesh , whose sight Could once your Souls entirest thoughts delight . Well , therefore pray from thence revert your eyes ; Nor longer with the world such beauty prize , But raise them up unto those things above , Which will both kindle and protect your love : For there is nothing in this lower sphear Which shall not into nothing disappear . But now , alas , your words too plainly shew , Not beauty 'tis , but horrour you pursue . The ugliness of sin who can express ? And yet 't is this at which your Soul doth press . If pencils could by deep and heightings art This Monster unto humane eyes impart , And half its ugliness delineate , we As from infernal plagues thence struck should flee . Produce us what you can that genders fright , Or huge amazement , or afflicts the sight ; All the deformities which you can shew , Though ne're so dismal , yet so black a view Have not as this you seek . But here I stay Too long ; I to my charge must haste away : With leave I therefore go : it is not fit Dames with men-slaves long privacies admit . SEPHYRA . NO , thou shalt stay : nor think to shrink so hence ; Thy oppositions but the more incense My raging flames ▪ a suffocated fire , When once broke forth , flames with the greater ire . But let me know , I earnestly request , Whence is it thus thy Soul is pre-possest With these so ponderous things ? where was 't thou brought Or trained up ? none here have so been taught . Our Men , thou see'st , are waggishly inclin'd , Nor wanton less do I our women find : Who knows how things would go , if their desire Had all the liberty it would require ? Thou onely art exempted ; thou alone Art more relentless then obdurate stone . In these affairs than thee none so unmov'd , Who love deny'st , though much thou art belov'd . Bless me ! what is it thus withholds thy mind , And breeds distate in thee to women-kind , Nay to all joy ? what want sustain'st thou here , That against pleasure makes thee so severe ? Behold , my Palace seated for delight , Within a Grove , where a smooth brook more bright Than shining-Chrystal glydes a thousand ways , And in amusing tracts it self displays , Frequently washing the beloved sides Of her delightful banks with loving Tides ; Where waves call waves , and glide along in ranks , And prattle to the water-edging banks : Unto whose murmuring , yet gentle falls , Melodious birds sing solemn Madrigals , And where white Swans do clap their silver wing , And on the breast of its Meanders swim . Nor in my gates doth any grief reside : Mirth onely , Halcyon pleasures here abide In all variety , which recommend Enjoyment , and for eminence contend . Here on the Lesbian Lute by skilful hand Soft strains are struck , which all the Soul command ; Or the Chitarh , or Threcian Harp , which break Hearts made of Rocks , and them their captives make : Though of these Symphonies none can expel Those rough desires which in thy bosome dwell ; In melancholly notions whose delight Is rather plac'd , which humane souls affright . My Tables daily groan , as though each feast Would as a floud devour all Fowl and Beast ; So Princely are they serv'd : There Bacchus flows In burnish'd Gold , and frolick Cups bestows . Nay , of things wild here I have likewise store ; Of Fowl , of Venson , and the salvage Boar : Onely in these I ever am beguil'd Of my due share , since Joseph is not wild . And yet by Feasts , where Tables glutted are , Loves practices we find most active there : The tox'd with wine , and dainties over-fed ▪ With heightned lust go evermore to bed Ease genders teeming flesh , nor he soft days Who doth enjoy , can chuse but run her ways . A belly fill'd with meats of various kind , Seeks where an exit the excess may find . Methinks that youth , whilst him fair Dames caress , Their love who yet endeavours to suppress , Or who in midst of mirth sits sably sad , Doth either dream , or else is plainly mad . Indeed thou art a dreamer , and from thee What doth proceed , th' effect of fancies be . They robb'd thee first ( if Fame doth not beguile ) Of Brethrens love , and wrought thee this exile : Nor , if thy dreams thou leav'st not , wilt thou be Less hated in this Palace , both by me And by my Lord ; by him , through my devise : O therefore dream no more , if thou art wise . In one hour that , which tenscore years thrice told , From shameful view old Noah did withhold , Wine show'd to transient eyes ; and shall its sprite Raise in thy youthful members no delight ? Why should not ease as others , work on thee ? Canst thou less feeling then all mortals be , When tender Love doth her soft charms inject ? Wherein hast thou than others more defect ? Alas , what is 't thus I am forc'd to see Two contrarieties made up in thee ? My Chamber with all lovely pomp is deck'd , Which eyes with wonder and with love affect : Egyptian needles there have shewn what skill , And patience ▪ and industry can fulfil ; So lively , that there seems a doubtful strife Betwixt the senceless shadows and the life . My bed then with this Arras over-laid , Thereon Egyptian Amours are displaid With skill so tempting , that they charm delight In the most cold , and with command invite To those so pleasing pleasures , whilst they speak , And in fair stories their intentions break . All smell of Soveraign balms compounded so , That in their mixture they Conceit outgo ▪ More precious than the fragrant breath which moves The whispering leaves in the Panchain Groves . The Arabian wind , whose breathing gently blows Purple to th'Violet , blushes to the Rose , Did never yield an odour like to these , So greatly which that smelling sense doth please : No Myrrhe , no Cassia , nor more choice perfumes Of untouch'd Nard , or Aromatick fumes Of hot Arabia doth enrich the air With more delicious sweetness , or more rare . O come then , let us in the downy plume Tumble with boldness , and in clasps consume The hours in feats of love , pledging each other In mutual flames , and dastard ponderings smother . Nor need we fear an absent Husband now , Whom we involv'd in Court-concerns do know , So deeply too , that he no thought behind Hath left at home of his so cumber'd mind . Well , for a close then , get thee without fear To th' door of my withdrawing chamber , where Thrice softly knock , and then as oft be still ; Then knock again , the door shall do thy will. Be this thy warning , and forthwith advance With undisturbed mind . In dalliance We so some hours will spend . Most happy boy , Who without sighs so freely mayst enjoy That bliss for which so many sigh'd in vain , Nor any fruit could of their suit obtain . JOSEPH . BUt whilst your Chambers glory thus you raise , With far-fetch'd words , the subtil Merchants ways I find you use , who doth the best expose Of his bad wares , nor will their faults disclose . You golden pleasures offer unto me , But of a wounded mind can silent be : Of momentany joys you glibly tell , But leave untouch'd the future woes of Hell. Though therefore thus you Chambering dalliance praise , Within my breast yet this no lust can raise : For sweet though these delights are to your mind , Yet I therein much bitterness do find ; On which when I reflect , from trembling then No stay I have : as with an iron pen I find it in my fear-possessed mind Deeply engraven . He who is inclin'd To acts adulterous with his neighbours wife , Sports with his body , Soul , and future life . Behold , the evil Conscience , that great Book Wherein vile deeds as black as Hell do look ; That memorable record , where is writ All ill men do all goodness they omit : If such mine be , a tempest in my mind , An ever-barking dog I there shall find : Nor shall my fears , my sorrows , my affrightings , My late-wish'd had I wists , remorseful bitings , From thence proceeding , ever have an end , But with those plagues for evermore contend . Guilt makes us shake when ruffling leaves we hear ; When a light breath but moves the grass , we fear : Before the naked walls , our looks grow pale ; Nor whilst the cause abides , can help avail . The Husbands fear both needs must overtake , Who vengeance claims for his robb'd honours sake ; He will no bribe accept ; no gold will blind Or lay the rage of his incensed mind : Pale jealousie , with ever-waking eyes , Will seek , when once alarmed , to surprize Both in the filthy act , which when it shall , One sate they both shall have , and sink one fall . Now think if Potiphar should once obtain Light of our practices , my God! what pain , What whips , or wracks , or cruel deaths should be Cruel enough for such a wretch as me ? No more then words , but deeds would speak his mind ; Me on the slaughtering bank to s●ay he 'd bind ; And there begin , where in a fatal time Began my so injurious mortal crime : He 'd spit my Carcase then ; that roasted , he Would throw to dogs , for them to feed on me . Nay , whatsoever plagues might be devis'd , Together should on me be exercis'd . Nor yet should this at all his rage attone , But unto more revenge , he 'd seek each bone , And them , now bare , together fitly knit , As like a chair , where you forlorn shall sit ; A chair so fram'd , where days with panting breath You in the Ribs shall dwell as chain'd in death , And where of life though I am dispossest , Your guilty Limbs yet in my lap shall rest . Shall rest , said I ? O no! What thing can give Repose to you , who but to grief shall live ? Shall live ! nor can that be ; what life is there , Where death is found , or ever-dying fear ? This tender skin which doth my face impale , Shall then for yours become a Harlots veil . Nay , startle not ; for this is but the way Whereby your lips you to your Loves may lay . This skul shall be your Cup , whence you shall drink , Which shall assist you on your joys to think . These locks by you so comely deem'd to me , Shall your bald Crown invest , and border be . My skin all day shall hang to intercept Your Limbs where you shall prisoner be kept : And on the roof men so the same shall hasp , As if it would you in its arms inclasp . But when the pensive night her wings shall spread , And drowziness in eyes of mortals shed ; When nothing's heard but now and then the howl Of some vile Cur , or whooping of the Owl ; And when the horned Moon by her pale light The more shall raise the horrour of the night : Then this same skin your limbs shall over-spread , As burying you alive among the dead . And why all this is done when you inquire , Remember but the things you now desire ; No farther searching you shall need to make , But for sufficient answer that may take . O my good God! but what should I then do , Heaped with plagues more dismal far then you ? Within whose mind a sorer load should dwell , ●y how much more my guilt should yours excel . ●magine I were taken in the fact , ●nd forthwith so to deaths dominions packt , ●urried away by a superiour hand ; ●hink how my case then in Gods sight should stand . 〈◊〉 as the lofty Tree doth fall , it lyes ; ●nd so doth earth-born man , when once he dyes : ●o as his dying flesh he puts off here , ●o he before Gods judgment must appear ; ●nd as he doth unto his grave go down , ●o he shall rise to shame or high renown . The day doth come when all the world shall lye ●rying in flames , and Time it self shall dye ; When seas with skies , and skies with seas shall joyn ▪ ●nd stars with stars confounded , loose their shine : When the whole hinge of these inferiour things ●hall all be broke , and run into their springs ; When the dread T●ump shall thunder through the deep , ●nd wake dead Mortals from their longest sleep ; And when the dreadful Judge , in middle air , ●hall summon Souls before him to appear . O how wilt thou approach , vile flesh , that eye Of God , who like the swine didst live and dye , When he shall on his great Tribunal sit , And judge the Trespasses thou didst commit ▪ 〈◊〉 thy past days of flesh ? when thy own breast Shall testifie against thee , and infest ●hy soul with horrid fear , whilst thou dost stand ● foul Contemner of Gods great Command ? When all thy works shall be disclos'd to thee , ●ow vast , how manifold , how black they be ? ●●d when thou shalt behold that all is known ●hatever thou hast evil thought and done ? Wilt thou be then as now , so bold ? no , fear Will make thy courage quickly disappear : Cold sweat , joynts knocking , and stiff bristling hair Do plainly shew no courage to be there . Fear is the palsie of the mind and soul , A Tempest which no cunning can controul ; No bribes , or blandishments , or Charms , its rage , By guilt ingender'd , ever can asswage : But after Tryal , then the Sentence flies Like thunder , at which voice the sinner dyes ( Not mortally ) so horrible the tone , Depart thou cursed : whereupon a groan ( Far dolefuller than those in pangs of death ) Are fetcht by guilty hearts as in a breath . When we depart from life , to death we come ; And God once gone , then Devils take his room . Shut out from Heaven , we must go to Hell , There with our sins and their effects to dwell . Ay me ! who can describe that place of woe ? But those that feel it , by their feeling do . They surely erre , who dream there Hydra stands , Or Scylla , Briareus with his hundred hands , Or flam'd Chimera's , Harpies , full of rape , Or snaky Gorgons , Gerions triple shape , Or those three Furies , daughters to old Night , Implacable , and hating all delight , Who whilst before the flaming gates they sit , With wrathful Combs their snaky curls unknit ; Or Dis with his fierce Daemons , or the Host Of fleshly Ghosts in sensual flames that rost ; Or other fictions more : but I am sure There sorrows dwell which evermore endure : And an immortal God shall then lay on Plagues which both cannot , and yet must be born . He 'll plague then like a God , whilst wretched we Must bear them ( though we cann't ) eternally . O thou Eternity , what great amaze Does thy reflection in my inwards raise ! Thy endless thought creates another Hell In midst of it , if not its woes excel . But these things in your thoughts are fond , you sh●w , And I in your conce●t for simple go . Well , though I do , yet the divine Beliefs Of God in simple uprightness consists . Then as a dreamer you ' gainst me exclaim , Although than this I have no greater name : Nay , whosoever for this cause may frown , Yet on my head I 'll bear it as my Crown , And for it praise my God ; hereby I see , That in my ways his Spirit is with me . When Sov'raign sleep descendeth from on high , And on their Couch these members stretcht do lye , My sprightly Soul , that part of Heavenly fire , Nor sleeps nor slumbers , but remains entire In action . By strange visions of the night , I in my soul perceive the God of light , Whose Spirit then , whilst others slumbers bind , Graciously communes with my ravish'd mind , Plainly fore-shewing to my self what shall , And mighty Realms , in future days befal . Though from my soil for dreams Hate banish'd me , Again by dreams yet I shall raised be ; And those this evil who have wrought me , shall With suppliant knee unto my mercy fall ; That seek with contrite tears , deep groans , and see Their hate then past shall be forgot by me . Nor shall I seek revenge , but they shall find To them I 'll bear a loving brothers mind . But grant I had power , and should with crafty wile , The watchful eyes of Jealousie beguile ; Alas , what help yet for me in that hour , When guilty thoughts should all my peace devour ? Who knows not , though with care by th'vicious sought , Yet their own mind to peace cannot be bought ; That lowdly vengeance crying , each vile heart So Condemnation must to 't self impart . You may obscure your deeds in graves below , Or in thick darkness them abscond : but know , Although the Conscience you may charm asleep , That yet you never shall long silent keep . O no , your injur'd God , while drowsie night Your eye-lids close , your thoughts with shapes shall fright , Resembling just your guilt ; and unto day Your works produce , which in oblivion lay . That there 's a God , nor need you seek to find ; Turn but within , and see him in your mind : Examine there , and you will quickly know That he 's above , and in your thoughts below . When heat of lust doth in the lustful cease , Strait deep remorse becomes their minds disease . Pleasures once over-blown , and youth decay'd , Regret and Trembling doth the Soul invade . Who 's pleas'd when he compares his short joys spent , With lasting woes , their purchase , which torment The Mind and Body with far greater pain , Than all those joys before did pleasure gain ? For seeds of pleasure , we but ever find , Are cowardise and horrour in the mind . Do , go , enjoy your swing , choose carnal things ; These are those soft delights with deadly stings , The death of Souls , confusion of all grace , The worm that gnaws for never-ending space . Well then , ( O much deceiv'd ) if true delight You yet desire , then bravely shew despight To lust ; deny your eyes , superbly spurn At Love , which doth in lust forbidden burn . Alas ! and what 's these joys ? youth swiftly flies To hoary age , and with it Pleasure dies ; Our day-sun set , and sable night come on , Our woes so come , and so our joys are gone . Still to do good , and overcome the heart , Doth evermore unto the Soul impart All comfort , and thence grief compels to flye : 'T is the best pleasure , Pleasure to deny . O thou transcendent joy , celestial rest , How happy are those Souls by thee possest ! No joy or pleasure like to that we find , Whose fix'd abode is in a righteous mind . SEPHYRA . WEll then , I see that kindness is too weak Thy savage temper to subdue or break ; Which since it cannot my great cause defend , That then on other motives I must bend . I know that slothful jades refuse to stir , Till in their sides they feel the gauling spur . If thou art such , ( and such thou seem'st to be ) Expect the fruits then of my hate on thee . Once when a woman prostrates her good 〈◊〉 Her Honour , Vertue , Chastity , her Fame , To him she loves , if her designs she miss , As one besides her self stark mad she is ; Big with revenge , therein impatient grows , And frantickly all hindrance overthrows Crossing her end ; no charms may her asswage ; Even friends she sacrifices to her rage . The sweeter wine at first is found to be , The tarter , when corrupted , proves , we see . Of once denyed curtesies we find The strongest malice ever left behind . And these all menace thee , if to that joy I kindly woe thee to , thou wilt be coy : Where know , thou shalt no sooner this deny , But in extreamest Tortures thou shalt dye . Our passions to extremities dilate ; Flying the mean , we over-love or hate . Thou then who art resolv'd no love to show , Know , from this hour my hate on thee doth grow Fierce and implacable . War I declare , And what I can devise , I shall prepare To work thy woe ; all mischief then on thee That falls , be confident it comes from me . In deeds of black revenge we ever see , The womans faculties more pregnant be Than those of man ; for in profound deceit ▪ And wise conduct she is the most compleat . Well , what invented or perform'd can be Of fiercest plagues , shall all be flung on thee . Each act of thine , or word thou shalt have said , Shall kill thee , such constructions shall be made . Nor yet enough , things worse I 'll do than these : This crime of mine ( such are our practices ) I 'le turn on thee , and stifly this to be A truth affirm , Thou wouldst have ravish'd me . This to effect , my thoughts now in me frye : No holding helps , all my inventions flye Where anger leads ▪ for me there is no cure ; Thou must my love obey , or rage endure , Like a brave Soul , who when in prison pent , Then more than ever in desire is bent T' enjoy lost liberty . 'T is s●arce believ'd What by extremities have been atchiev'd . This dire affair I must and will conclude , Though Earth , Sea , Fire , and Air should be renew'd In their first Chaos : And although thou art Ne'r so resolved against my raging smart , Yet I 'll proceed , and imitate the snake , Whose head if catcht , a tail-defence doth make . So if I find there is no other way , Thou thy denial with thy blood shalt pay ; Hereto I am arriv'd with stedfast mind , As links in Chains , so sinful deeds are joyn'd . Who ill contrives , he must proceed therein , And for his cloak with nimble skill begin His false complaint : they who first audience gain , Though criminal , the just mans right obtain . He who a villany hath undertook , Upon no lyes with tender thoughts must look : A face of brass must his defence become , Lest ignominious shame should prove his doom . When potent might is joyn'd with mortal hate , What evil cannot these two powers create ? Like Thunder-bolts , all letts they overthrow ; And fear'st thou not what all my power can do ? Think on thy case ; my Husband will believe My words , and thee of all thy state bereave : Commit thee to a Goal as dark as night , Where neither Sun nor horned moon give light : There then a cruel hangman shall torment Thy flesh , and for thy mind fierce plagues invent : A hand shall then ( that never knew respect ) Dis-robe thy body , nakedness detect ; And on the painful Wrack thy members bind , Them by his art unsufferably wind , And sever joynt from joynt , from foot to hand , As men before the fire the wax expand : By a fierce wretch thy flesh then shall be prickt With pointed gads ; he shall thy mind afflict , That from wish'd rest deprive , and the long night Extract so all thy strength and youthful sp'rite . Yet more ! then water one shall pour in thee , Which shall by stamps again expressed be ▪ So that all tortures which can be devis'd , Together shall on thee be exercis'd . In that mean while if one should sadly ask , Why thus thou must perform this baleful task , Say then the truth : Because a beauty us'd Kindness , love offer'd , which yet I refus'd . Unheard-of folly ! who will not deride This frenzy ? for thereto will be apply'd Thy hateful deeds : O , most of all unwise , Will all exclaim , who pleasure didst despise ! Justly doth sorrow now thy life devour , Who bliss refusedst when within thy power . Thou' rt duely plagu'd , whom pleasure did invite To ease , yet who in dreams took'st more delight . Thy patience thus shall standers by employ , Though the sweet sin thou never didst enjoy . All shall thy innocency then accuse , And because guiltless , with all scorn abuse . One that 's tormented for deserved crimes , Thinks for his sins this is of former times , And therefore bears his plagues with quiet heart : But guiltless to be plagu'd , 's a bearless smart . Some ease it is in midst of all his grief , To recollect past joys ; 't is some relief Pleasures to bring to mind enjoy'd of late ; But plagues unmerited are plagues too great . When then long pains shall through thy vitals press , Then shalt thou yet at last all true confess Which shall be layd against thee , though ne're done ; And then is thy good name and glory gone . What signifies a good report , if we As criminals shall executed be ? If with transgressours 't is our lot to fall ? For th' end if bad , there 's nothing good at all . Be not beguil'd , the flesh is falsely frail ; Pain shall with thee ( though just ) to lye prevail . How many Innocents when come to dye , Hath torments pain'd , hath pain constrain'd to lye ? But go soft-headed , for a beauty chuse Fantastick dreams , which do thy mind abuse ; For peaceful ease , swoln grief ; for pleasure , pain ; Hate , for soft love ; repining loss , for gain ; Uneasie Prison , flesh-oppressing bands , For soft embracements in loves clustring hands ; The wracks fierce torments , for my easie bed , And with all plagues for pleasures to be fed ▪ Thus weeping choose , instead of to rejoyce . But ah ! betwixt them there 's too great a choyce : Far wiser 'tis thy Sephyra to love ; Thy youth to cherish is a wit above The quenching of its heat ; why shouldst thou tame That in thy breast , which is but natures flame ? So many men throughout their lives there be , Who on pitch'd planks do plough the pathless sea , Hazarding Life and Soul for but small gain , Whilst thou through love may'st mighty wealth obtain . Since I my bed present , well may'st thou guess Thee I design besides all happiness . Thy whole desire , that but by signs exprest , Shall strait be done unto thy hearts request ; Preserve this lesson ; he who can contrive How in our sheets he may to hunt arrive , His work is done ; thenceforth the gentle prey Clings to her Hunter , and doth him obey . When once a wife doth strangers beds frequent , The spare-box gets a crack , the purse a rent : Whose golden bowels then become possest By him , who hath most value in her breast . What shall I adde ? she who hath given away The key of all her honour , she the way Hath to her treasure open laid , besides Sharer in bed , in goods the same abides . Hast thou not heard , that Riches to obtain Through smooth Adultery is so sweet a gain , So pleasant a contrivance , lightsome task , That youth could never for a choiser ask ? Well , I have done ; onely this more would say , As but a means from thee my rage to stay : If yet thou wouldst but ease my inward pains , For Iron-shackles thou with golden chains Shouldst honour'd be , nor evermore molested With slavery henceforth ; but now invested With freedome : nay , forthwith for thee I 'd have A place at Court , which I would either crave Of Potiphar , or of the Prince : all know How far with both of them my word can go . But if thou seek'st wealth , freedom or renown , Grant my request , and they are all thy own . JOSEPH . HOw ! think you love may be by force upheld ? O you 're deceiv'd , no love will be compell'd , It moves of 's own accord ; ill must they fare , Whose minds forc'd wedlock doth together pair . To desp'rate shifts though fear a man may move , Yet no coaction can be laid on love ; That free inclin'd , submits to no command , Nor doth of fear it self least moved stand . If good , your cause you should with grounds uphold More strong ; but now remember what of old Is said : the maid though coy , may yet be won ; But if the man refuse , the love 's undone . And sure I am , few ever found success , Who love from any sought by force to press . ●mall recreation in their chase they find , Unwilling Hounds who force by stripes unkind . By various plagues you threaten I shall dye , If I your passions to asswage deny . With lyes you say you 'll over-spread my name , And to my Lord detract my spotless fame . Yet I 'm unmov'd . Ay me ! should I respect The precepts of proud dust , and so neglect The Oracles of God! my giddy head And heart from reason then would be mis-led ; Should I a mortal fear ? a wife before My God with lowly bended knee adore ? A woman so unconstant , whose frail time Hath oft a period in its youthful prime ? No , God forbid this folly ; let me not My self lay on my name a worser blot , By foolishly assenting to your crime , Than you can do but for a space of time . Let come what will ; let sowr-ey'd scoffers mock ; Let scandalizing tongues disgorge their stock Of venemous report ; let cruel man My mind and body torture all he can . With obloquy , although I should be flung , With malice torn , with fiery tongues be stung ; Though shame her excrements , and hate her gall Should cast , I 'd value none of them at all . Who marks of truth hath in his Soul discry'd , Doth with the Moon the snails of dogs deride . A blameless mind is fearless , and outvies The highest rage of hate , or brass-brow'd lyes . This makes us fear no pain , which death will ease , When rage has done its worst , and us release : Nor may the worst of tortures be compar'd Unto the future joys for us prepar'd . Yea , let your bloody Instruments with strict And cruel plagues my tender flesh afflict Beyond its strength , this shall be my relief , My breast shall chear me in the midst of grief . Though on soft fires I should be laid to burn , Or with red Tongs should be asunder torn , Or dropt with scalding pitch whilst I am frying , Or broken on the painful wheel , or dying Through extream tortures long endur'd , yet I To God with comfort would advance mine eye . He will , I know , the force of these asswage , Or strengthen me in their extreamest rage : That whilst my hangmen in their malice toyl , I in their looks in spight of them shall smile . If then 't is ask'd , why suffers thus this youth ? While I can speak I 'll answer , Of a truth , Because he rather chose this dismal end , Than in foul pleasures all his days to spend . But when my honest deed shall come to light , ( Nor can truth long lye hid in envious night ) Then so much earth I would but onely crave , Where rest at last my mangled bones might have ; Next , that this Epitaph might likewise be On that black Marble rent , which shadows me . Hereunder lyes a slave in dismal grief who fell , Because he lov'd his Mistriss and his Lord too well . A little beast there is , of snow-white skin , Which placed down upon the ground , within A ring of muck , from whence it cannot flee , Unless its Fur shall all-defiled be , There shall it stand , nay death much rather chuse , Than the lest filth its pureness should abuse . O if my Marble likewise this exprest In life-like action , 't were my third request : Thus then at least I shall this rest obtain , Where such as you no more shall grieve again My persecuted Soul , and this same thing Among my bones shall make my spirit sing ; Adieu , vain world , alas , how vain to me ! That wouldst not yield me one days rest from woe . My days , though but span-long , yet in them be A world of griefs which me did over-flow . Now they are done , and with them done my fears Of restless evils , with my restless tears . When in the world I liv'd with wordly men , Their wicked Souls deep stain'd in sinful spot , Would either stain me too , or grieve me then , Nor might I ' scape their scourge , if so their blot . But now I 'm there where wicked numbers cease From troubling more , and where I rest in peace . Because affliction sat upon my brow , And was my mate , how men did chase my life ! Nor Goal nor Prison could suffice ; for how Men most might plague me was their manly strife . But now their rage is done , no more I hear The fierce Oppressors voice far off or near . How have I groan'd beneath the toylsome yoak Of sin , and woes , which sinful deeds infold ! How have I wept my sins which God provoke , So wearyed out till all my days were told . Now my tir'd bones this grave which doth receive , From all these toyls gives me a safe reprieve . And while I thus rejoyce , here yet will be Those that will bless my happy memory ; In Sacred Hymns composed for this sake , When in their hearts chast melody they make . Thus I shall ever live , though dead , when you In infamy shall live for ever too . Whose memory will but exalt my name , And infamy encrease my greater fame . From which of your perswasions then should I Fear all your deaths , since I can never dye ? No , since my death will be a gain to me , And by your rage , from trouble set me free ? Well , I 'm resolv'd , death then I 'll rather chuse , Than my chast body with vile lust abuse . Think not I shall relent , I 'm fix'd herein , As much as you are to commit the sin . Alas ! you 're still deceiv'd , not pleasures past , Shall the tormented then with ease repast , If the effects of sin ; 't is guiltlesness Shall comfort such in their extream distress . 'T is known , they who are plagu'd for sin do dwell That while , as in the dismal woes of Hell. On God 't is I depend : he 'll make me tast Of his sweet life in death . Methinks I hast Towards him with all joy , ( though through the fire You threaten ) with insatiate desire . O therefore think not I for fear of you Shall God offend , and lust with you pursue . SEPHYRA . NOw must I say , ( though sorry for thy sake ) Thou than to bend dost rather choose to break . As clear as day I find it now most true , What fancy will in sturdy humours do . But what 's this Spirit , thus that all things weighs , That against every pleasure so inveighs ? Surely a sickness in the crazy mind , When that to melancholy is inclin'd . The lunatick of Castles in the air So dream , and labour with ludibrious care , Something , they know not what , to bring to pass ▪ So thou but dream'st of things that never was . 'T is fumes of brain which in a foggy state Of weather cloud it , and do dissipate ; When east-winds purge the air , and skyes do smile . This to regard I think not worth the while . Shall I add more ? — JOSEPH . N — No , 't is enough , forbear ; Nor may you say , nor may I longer hear Such Blasphemies . O thou long-suffering grace , That such reproaches suffer'st to thy face ▪ You speak but by him , yet that tongue employ To utter words that would himself destroy ! This Spirit is no dizziness of brain , But what in flesh and blood no faith can gain . I do not marvail you cannot conceive What in your thoughts you never did receive : The Spiders cob-web can infold no winds , Nor can the Spirit rest in carnal minds . Night-Owls and twilight-Bats abhor the light , And Sol's bright rays but chear the blest with sight . The Spirit in our Souls from God above Is given , as an earnest of his love . This is our comforter , our guide , our light , Our Sanctuary in this gloomy night Of grief , of errour , darkness , and distress : By this our wants in prayers we express ; Without it we 're unsafe , nor can we say What 't is we want , much less for blessings pray . Hereby our heart 's celestially sublime , And rais'd , become above the Moon to climb , Above the stars , even to the sacred breast Of God , the Summum bonum of our rest . His hereby we are known ; this is his Seal , Which us his own , and him doth ours reveal . It clears the clouds of ignorance away ▪ Us to our selves doth needfully display ; Begets all graces in us , kindles love Within our breasts , which towards God doth move ; Destroyeth then all wordly love from thence , And shields us from its hurtful influence . The flowing honey-combs delicious tast Is not comparable to the repast This gives the Soul , in which its beams when shot , It changes earthly pleasures into nought . SEPHYRA . NO way , I see , there 's for me to prevail , This Spirit or I mu●● with might assail ; For all what I produce , and o● thee gain , This wind repels , and renders quite in vain . I 'm bent against this Spirit with fierce hate . But come , I 'le know more thoroughly its state . First , what 's the Flesh ? Jos . Our nature since the Fall. Seph . The Spirit ? Jo. That , which frees us from that thrall . Seph . Is Flesh our nature , which yet you resist ? Enough , hereon I purpose to insist . For once , I 'll of our nature take the part . Jos . That you have long since done , with snaky art . What ever you have said , I took the same , As from the flesh substantially it came . Hence if the flesh its sta●e you would detect , On your own language then you must reflect . Seph . Now , be thou then the Spirit , that defend ; With thee this case to weigh I condescend . What clause makes this ▪ thou say'st , that each with hate Should always with his flesh and blood debate ? Peace is commended by all men , we see ; But where there 's war , how can there quiet be ? Where hate vindictive dwells , dispos'd to fight , How can there grow the fruit of loves delight ? We are injoyn'd to love , which grace must flow Continually from us ; but do we show Any thing of it , when with deadly rage , Our flesh and blood to tortures we engage ? What contradiction and what madness too , Does thy Soul utter and perswade us to ! We must seek peace , and yet must broyls maintain ; Both love our selves , and put our selves to pain ; Our happiness design , yet that destroy : Such Medlies does thy little Soul employ . But in thy judgment none will joyn with thee , I think , that are not mad , or changelings be . All men commend the tractable , but none The sowre , morose , they 're hated by each one . He prospers in the world who to the times Does suit himself , and yields to lesser crimes . A creditable name hereby he gains , And every where access and love obtains . But the precise , how odious are they ! Such humours best Fanaticks does display . JOSEPH . OF pious peace indeed , much might be said , But shall conspiracy with sin be made The peace injoyn'd ? Can darkness dwell with light ? Or peacefully the Heat with Cold unite ? The living will not with the dead intwine ; Nor love the sound with the diseas'd to joyn . The spriteful stripling will not be content The flower of his affections should be spent Upon a loathsome Carcass , voyd of Soul , Whence crawling vermine in thick knots do rowl . And yet who with his vices is at peace , Worser enormities commits than these . Who will indure him in his house alive , That of her honour would his wife deprive ? None sure will suffer in his tender breast Venemous serpents peacefully to rest . With him , you know , the Law is not content To be at peace , whose mind 's to Murder bent . Chast women should at every season be In feuds with Lust , and its temptations flee . Peace is preserv'd , not broke thereby , whose end ▪ To lasting rest within the mind doth tend . The world the plyant love , say you , but hate Those whom you call morose , and does debate With them by adverse Fortune evermore , Till they by tears their misery deplore . But who are here these tractable you mean ? And who then those morose ? the worlds esteem Here will not stand , which must once judged be By him , who then her Enemies will free From their imputed guilt , condemn th●n those Who yielded to the Laws she did impose . Perswasions drest in moving eloquence For sinful ends , do therefore oft incense Chast minds from hearing , and so them engage To fly from that which doth their death presage . For this give not reproachful names to these ; 'T will but the more discover your disease , More odious far than those vile terms you vent Against them , who to you are innocent . Indeed in this respect we should give way , When good perswasions move us to obey : Here the untractable do merit shame ▪ And justice for their punishment does claim . If to Gods word you order your requests , We are agreed ; farewel then our contests : But if injustice you require , our peace In that would but our misery increase . Like the fond Ape , who with a strict embrace , From her beloved brat doth life express : Or like the fonder Mother , who a knife Gives to her babe , with which it ends its life . The Gardner prunes his spreading Vine , we know , Nor barren branches doth permit to grow : This is not strange , for which of us don't see , That so the bearing may more fruitful be ? The festring 〈◊〉 is by the Surgeons cut , Unto more strong and painful dolors put ; And yet it is notorious by this same Proceeding , that a cure is all his aim . Sharp corrosiving plaisters , that are made For dangerous sores , pain when thereon they 're laid ; But when they are apply'd upon that part That 's sound , 't is not at all perceiv'd they smart . My words , though harsh , if you cannot digest , Your self's the cause , you 're with sore plagues possest . The Spirits balm , which works in you that pain , Had you the will , would yield you greatest gain . SEPHYRA . HOw woful is that state which ever toyls In midst of fierce contentions , cruel broyls ▪ How miserable's he ▪ who in his mind A mutiny against himself must 〈◊〉 ▪ Justly this Spirit doth ●●●plaints provoke , So insupportable that makes our yoak ▪ That presseth our assent above the skie , Though we are made of earth ▪ and cannot flie . The mightiest Realms do certainly decay , If in its bowels civil 〈…〉 . Cities nor Families can longe● stand , When deadly fewds within usurp command . How should the heart within mans narrow breast Find place in such a compass to digest ▪ All those fierce broyls , upheld with mutual hate , Frays , quarrels , fights , which must admit no date ? For what is man but gliding smoak , a vapour , A fleeting shade , a self-consuming Taper , An empty air , a wind , a bri●tle thing , And what else frail we 〈◊〉 for likeness bring . If with this Vessel thou'●● be thus severe , Needs must the bands of life asunder tear . As like a Mine , press'd with embowel'd fire , Gives way ▪ unable to contain its ire . Wherefore should man so his endeavours bend Against himself , and with himself contend ? Maintain within his Soul continual wars , So being with himself at restless jars ? Mankind from women did , thou know'st , proceed , Whose Mother was obtained with that speed , When wooing words and fruit did her allure , Against that force unable to indure . Nor more than she can we , her issue , chuse To fall at words , such charms do they infuse : What comes from Cats , is prone to flesh of Mice . Our selves both love we cannot and despise , Or our desires . Who can his natures frame Forsake , or cross the dictates of the same ? We 're of frail crudities , in lust begun , Crudled as Cream , as Cheese together run , Born in the Womb , fed with the breasts white flood , Rockt with soft songs ; in short , we 're flesh and blood . How will this nothing his desires assail , Or with success against himself prevail , Whose cruel victory does but portend His miserable ruine in the end ? JOSEPH . THough you disguise your lust in reasons dress , Against it my dislike yet I 'll express ; Though against me your utmost you engage , Yet I 'll oppose but with a juster rage . Blest he , who in this quarrel doth persist , With sin its cursed dictates to resist ; Happy that mind which evermore doth fight With its own lusts , and contradicts their might . There is a blest contest , a holy war , An upright enmity , a gainful jar ; Again , there is a peace , a rest , a joy , Which doth our Souls of all its peace destroy . 'T is not our loss that lusts a war maintain Within our Souls , and put our flesh to pain ▪ Our sins to see doth not proceed from sin . To feel sins evil doth from good begin . Though this seems strange , and wounds you to the Soul , Yet it is true , our lusts we must controul . That evil which our certain death will prove , We by its death should surely first remove . Our most beloved lusts , our dearest pleasures , Our carnal comforts , all our earthly Treasures , We in our hearts must not endure to dwell , Or else their fierce allurements there repel . The most occult recesses of our mind , That whereunto our nature is inclin'd , Our frame , our constitution , we in chains Must bind , as Rebels , and afflict with pains . For by the Fall so hapless man declin'd , That all was spoylt within his heedless mind : And since so totally did sin deprave His Off-spring , that 't is onely sin they crave . Would it were with me as I 'd wish to be , Both from this world , and from my self I 'd flee ; Such treacherous Companions do I find Remaining in my bones , and in my mind . Why hug we thus this world and worldly things , Which no content , but sour vexation brings ! How is it that our Heaven-born Souls so prone Are unto Earth , and not to God alone ! They that for Heaven intend , of Heaven must speak , Heaven-wards must look , and through Heavens gates must break ; And they by constant labour must outdo The restless malice of the Tempter too . But why thus heap I words , where words are vain ? Briefly , Heavens road not easie is , or plain . A thorny way , and through a thorny gate It is that leads unto that blissful state . Our hearts , I know , are full of crook'd desires , In our best duties much of sin suspires ; Yet comfort we unspeakable may find , That are his Children , for our troubled mind . 'T is beyond doubt the blessed Prince of peace Shall come , and make our expectations cease : His day I saw already in my mind , And press'd his lips with salutation kind . Long since I have beheld , as from afar , A strange far-blazing glory , a bright star , Boding great light , prepar'd for Zeb'luns day , To visit those who in deep darkness lay . Behold the wonder which on earth is done , A Maid conceives , and doth bring forth a Son ; A Child , a wondrous Child , Heav'n us doth grant , Emanuel call'd , Prince o' th' new-Covenant . He was a man of grief , by 's own neglected , Despis'd , abus'd , defamed , mockt , rejected . Patiently he upon his own self brought Our shame , for sins which we had onely wrought . His Soul God fill'd with plagues , his Limbs were rent With wounds , he by himself our punishment Sustain'd , and we are by his stripes , his pain , To God aton'd , and wholly heal'd again . In unknown paths we wander'd from our way , As scatter'd sheep without their shepherd stray , But by the blessing of his Spirits guide , Thenceforth a better way he doth provide . As like a Lamb he 's to the slaughter brought , There as dumb sheep , when by the shearers caught , He opens not his mouth , himself prepares For greatest plagues , and all with patience bears . For our cause he to our Tribunal went , There sentence took , and thence to death was sent ; Whom when they first with bitter scoffs revil'd , They from the living to the dead e●il'd ▪ But when his blood he shall for offering give , His seed shall rise , and through him ever live : For by his sufferings as our debt he paid ▪ So shall the Fathers wrath then quite be laid . Well , cheer up then , my Soul , no● now give way To thy corruptions , or their laws obey . Though thou by nature wast in lust conceiv'd , Yet from this Fall thou art by grace up heav'd . God gives his Spirit which with might assails Our lusts , and with sure victory prevails . Which sanctifies the feeble Soul withal , That else would down to each temptation fall . SEPHYRA . NOw I shall loose my wits . Preposterous fool , Am I no neerer , all this while , my goal ! Still so unmov'd ! no Songs but of constraint ! Come , 't is enough , this is the old complaint . Base is that mind that quiet peace disturbs , To freedome that prefers enslaving curbs . Withhold , thou cry'st , afflict , deny , restrain , Force , over-rule , suppress , torment with pain , Banish , nay kill out-right . Great Nile , what 's here ! Unheard ▪ of Prodigies by humane ear ! Ah slave , how well the ornament of chains Befits thee , who delight'st in slavish pains ! But thou'dst enslave us too through sly advise ; Fool , didst thou then believe us so unwise ? My blood now rises into scornful spite , To see thee in such follies take delight . At once thou subject of all scorn and hate , Methinks I in thy looks now read thy fate . Fantastick sop , that tak'st delight in woe , Besotted friend of Tears , soft pleasures foe , Rebellious-minded soul , at rest in jars ; In peace as restless , friend to cruel wars . Thou perfect Bugbear to refining love , Who ominous against thy self dost prove ; Mankinds misfortune , in a hapless time Who sure wast born , and in a fatal clime . Thou neither must nor wilt , resolv'd thou ar● But unto what , thy riddle pray impart ? Forsooth , a strange conceit within thy mind There is of lagging miseries behind . Didst ever feel them , fool ? who told thee so ? O grave Tradition , whether true or no. But thou shalt feel them now ; thy self then tell , If greater this , or thy conceited Hell. I 'll now conclude , nor think that I 'll regard Compassion more ; let death be thy reward , Or happy life , as thou shalt yield , or chuse ; Yield to my passions , or that love refuse . Fool , thou' rt too frail thy passions to defie To a fierce conflict , or thy flesh deny . Who with too rigid force his youth constrains , Provokes his mind to break with-holding reyns . Jos . Since now you have been pleas'd with snaky guile , As for the flesh to argue stiff some while , I pray permit me then accordingly , That for the Spirit I may make reply . Seph . No , Joseph , time will thus be spent in vain , What I have said , I now repeat again ; To my request if thou no ear wilt give , Thou shalt repent that thou on earth didst live . Observe it well . Yet how can I believe That Joseph should himself of Bliss bereave ? Sure if I 'm right , more wit doth in him dwell , And he 'll be wise when he considers well . Thus by these things thou mayst behold my heart , How thou most truly there beloved art . Accept my caution , Joseph , have a care ; Embrace thy fortune , and of woe beware . That which by th'chiefest Nobles of the Land Hath been pursu'd , now thou hast in thy hand ; What erewhiles Potiphar with doubtful fears , With dangers long , with pains , with Lovers tears Obtained at length , and that by wondrous hap , That of its self now tumbles in thy lap , Sues for thy favour , prest with restless fires , Sports with thy Net , and to be caught desires , Hangs on thy Neck , to thee flings up that dore Through which our youth have sought to go before ; That craves thy aid , towards thee lo that wings , Offers itself , about thee gently clings , Not to become thy Wife , but Love ; invites Not unto Wedlocks yoak , but lusts delights . Needs must thou be a stock devoyd of pleasure , Empty of every amiable treasure , Nay humane sense ; and sure , if so , must then Deserve exile from reasonable men . If thy own happiness thou wilt forsake , Nor wilt of these my choice delights partake , Needs must thou be some stone , some sapless leaf , Froward as seas , or than their banks more deaf , Than Tops more whimsical , than hoary Ice More nipping cold , and more than fools unwise . ●ut no , it cannot be , I shall prevail , Nor longer thus my grief in vain bewail . Whom do not courteous smiles move inwardly ? What heart can stand before a woeing eye ? What inclination is so strangely nice , Whom ruby lips should not to kiss entice ? With whom don 't mirth prevail , smooth-fac'd delight ▪ Whom tempt not dainties bless'd with appetite ? Who if to him I say , Thee 't is I chuse , So kind a Love yet basely can refuse ? Who can those arms , wherein he 's straitly clasp'd , ( As like the Oak with clustering joy grasp'd ) Break loose with unkind force ? Who can refuse A beauteous Female for his Love that sues ? Well , I have done , what 's said shall now suffice ; And sure enough is said to make thee wise . Lo , for a while thy sight I will suspend , But instantly to come again intend . Be no more fond ; thy self that while advise To take good warning , to beware , be wise . I leave thee thy own judge , thou from thy choice Thy self may'st sentence with unerring voice . Exit . JOSEPH alone . DEar Soul , awaken , thou 't become the game ; Against thy life is now this womans aim , Swell'd with revenge . By her fierce looks appear , And wild behaviour , what thou hast to fear . She now her utmost valency assays , To fright thee from all chast and pious ways ; To cool thy zeal , for which she doth produce What to her Cause may seeming strength infuse . Thee sometimes fain she would with lust possess : Deny'd , her note then doth in threatnings dress . One while with flatt'ry stroaks , then with constraint Cruelly cha●es : alas , who can 〈…〉 ●n such uncertain conflicts , and so strong , Where from our self proceeds our greatest wrong ! With what a shew of reason does she dress Her lustful Cause ! nor equitable less Does she in her unjustest force appear , ●f we observe her with a carnal ear . Alas , how Piety is still opprest , And innocency of right dispossest ! The way we walk most slippery is found , Where a small trip deprones us on the ground . ●ow am I baffled with uncertain things ? My heart , if crost , sinks low ; if prosperous , wings Above aspiring Hermon , more indeed That bears than can from humane strength proceed . This lustful Eve to me her fruit commends , ●nd with fair signs my observation bends To guess the taste , whilst I its beauty view , ●ut 'tis sure death if I her end pursue : ●nd yet my flesh this danger will not see , ●hough in the taste I know a death to be . ●ur Father Adam so his wife believ'd ●efore his God , and his dear Soul bereav'd Of all its bliss . Ah! by his strength if he ●hough perfect could not stand , how then shall we ●he Off-spring of his Fall , in wavering ways ●hat are but constant , toss'd in evil days ? ●he world's a Sea , our strong Desires the Winds , ●he Ship our Flesh , the swelling sails our minds . 〈◊〉 left , we drive ; and when in straits we fall , 〈◊〉 do we then find Ankors help at all : ●hen mighty waves advance , then sail our minds ; 〈◊〉 yet behold more tempests , fiercer winds . We whilst we rest pursue , but toyl acquire ; And what should quench our griefs , but feeds their 〈◊〉 When my fierce thirst to cool I do intend , Enraged fires then lo my inwards rend . My carnal gust in that great sweet doth find , Which yet as Wormwood tasts unto my mind . The vulgar tale if true , my case then seems Like theirs on bed big with nocturnal dreams , Who are with Night-mares , as with charms opprest , And then it seems a Rock is on their breast : In which sad case , their spirits a cold sweat Possess , who labour from this load to get ; They cry unheard , nor stir , for fear yet shake , Till they again become as when awake . Or I am like one who through surges breaks , And him t' a ship in lifes distress betakes , Where whilst for help his hands upheaved be , Lo , by the Current he 's compell'd to sea . Yet now methinks I'm like Rebecca more , When she fierce Esau and my Father bore , Where by two different natures of this pair , She was of tumults in her womb aware . Ay me , what strong commotions , what a fray Afflicts my mind ! I feel the thing I say . But what 's more strange ? of one behold now two ▪ Mortally bent each other to subdue : This is the fruit of Soul-beguiling sin . I fear not forrain , but strong powers within ; My bosome breeds the jar , the field 's my heart , Where two in battle each the other thwart . To hate sins ways , the Law instructs my mind , Yet in my members sin possest I find . I in the spirit upright paths would tread , But by the flesh in ways perverse am led . ● am in health , and sick , safe and forlorn ; ● live and dye , am buried and new-born ; ●y zeal is hot , sometimes than frost more ●old ▪ Now I 'm afraid , and then again as ●old . ● burn and freeze , am blith and sad of mind ; I stand , and down I fall ; I loose and find . Provok'd by youth , that which fond youth doth please I love , yet contrite tears produce my ease . What man yet ever of such wonders read ? My health is by perpetual sickness 〈◊〉 ▪ I'm chas'd though I pursue , scourg'd though I strike ▪ Even my own affections I dislike . I 'm my own slave , yet my own self I fear . What works my grief , eftsoon● I count most dear ; ●y these mixt thoughts I 'm driven to and fro ; Sometimes I 'm tost on high , then plung'd as low . Alternately thus they disturb my rest , Whilst one commends what t'other did detest . Alas , what benefits a bolted dore , Since that 's within which is my greatest sore ? Whilst above earth sometimes I mount on wing , My gross desires me down amain do bring . Now I 'm refresh'd , then with my tears agreed . Now retrograde I fly , then on proceed . Now joys I feel , then grief my joys offend . Now towards Heaven , then towards Hell I bend . Now I 'm a Prince , then nothing straight at all . Now strong I stand , then beneath thoughts I fall . Now am I yea , then no ; a storm , then still ; Now ebb , then flood ; nor know I mine own will ▪ Ah where 's my help ? my breast cannot contain These differing powers ; where shall my Soul remain , Lust to escape ? what by the Eye 's espy'd , And crav'd by th'flesh , by Reason is deny'd . How strange a thing 〈◊〉 I ? what can express My composition in law 〈…〉 ? Half I am 〈◊〉 , half M●n , half black , half white ; Deform'd and 〈◊〉 ▪ and half wrong , half right . What dost 〈◊〉 do , my Soul ? ●ith suppliant knee Go seek thy God , in this thy 〈◊〉 go flee To him for help , th●● know'st him great and strong , And so for those that unto him belong . He is the Lord of Battle , and will be Thy Conquest ; 〈◊〉 thou 〈◊〉 thy victory . He 'll make thee 〈…〉 , and will lend Thee safety , and thy life from hurt defend . Onely for this thou must approach his Throne Of mercy , and to him address thy moan . No sin so 〈◊〉 yet with cruel might ▪ Which prayer did not compel to shameful flight . Prayer is our Harness which our minds doth shield . That else to Satans fiery darts would yeild . Then I begin : Great God , my Strength , my Aid , Grant I may stand this conflict undismay'd ; Give me the Conquest , let successful speed Crown my weak 〈◊〉 , thou Saviour in our need . O let not lustful flames , desires unchast , Whereby so oft thy stamp's in us defac'd , Prevail a jot , but , Father , 〈…〉 me , A Conscience pure to offer unto thee . In myry Pits , behold , confounded I Am come , where almost overwhelm'd I lye ; Where , Lord , I find no standing for my feet , Thou must send help , or I my 〈◊〉 meet . Alas , how frail is man , whose holyest works Are but vile rags , where ugly evil lurks ? His highest Sanctity's a withered leaf , And even vile beyond his own belief . His mind 's whole frame through his whole course of life , With evil times as with the stream doth drive In this worlds sea , with various blasts ●here 〈◊〉 , And here , Lord , if thou help'st not , he is lost . My feet in slippery places now abide , With my own lusts I 'm storm'd on every side ; All hands they break , they to rebellion run ; Lord , thy restraining grace , or I 'm undone . And thy directing Spirit give thou me , Ease thou my groans , support my feeble knee ; Defend thy child that trusts in thee from shame , Salvation give , and glorifie thy Name . Distil thy Doctrine like a gentle showr Into my narrow breast , there comforts powr . Drench with thy living streams my thirsting mind , And of thy right-hand-pleasures let me find That measure in my Soul , that may exile Thence sinful joys , as savourless and vile . In times of old thy goodness thou hast shown To me , whom thou adopted'st for thine own ; O then thine own defend , teach me to fight Against my passions , which in sin delight . These are but strangers in my soul , and she That takes their part , a stranger unto thee . On me O let them not gain any ground , But their attempt do thou with shame confound . I beg no worldly Power , nor Wealth do crave , Or Regent Thrones , nor Monuments would have Rais'd to my Name ; nor pray I for great state , Which Fame or humane glory might create . This onely thing I wish I might obtain , That of my heart a conquest I might gain At this sad hour . If I 'm but safe within , All outward force shall never make me sin . Then cheer thee , Soul , God bows to thy complaint A willing ear ; I feel his loves constraint Rejoycing me : In tears , methinks , my song I now can make ; at weakest I am strong . O my dear Soul , the riches of that grace Observe which fills thy heart : thy Saviours face Go meet , behold thy God doth now begin To knock at thy hearts door , haste , let him in . What means proud lust to tempt my pure desire ? I in my Soul possess a better fire , A holier Spirit , a more cogent power , Which liberally God in my breast doth shower . The new tunn'd Must , before it vent obtains , Strong groans ejects , as if opprest with pains In the strait Vessel , wherein bridled long , The bands at last it bursts , and then too strong , The staves asunder rends , thence with uproar , As with light feathers , in free air doth soar . Thus with mans mind it is , now prone it lyes Dishearten'd , then encouraged doth rise , So exercis'd , until the field it gains , And by Gods hand firm victory obtains , Until immortal powers it can withstand , And as it's self , so all the world command . Well , what remains ? shall this perswade my mind , Because my Lady is to me inclin'd ? Shall her mad love enflame me with delight ? Or not much rather from such love affright ? For , how detestable it is when wives Do sell themselves to lead lascivious lives ? When with unbridled lust the upright mind , Themselves they tempt to deeds of bruitish kind ? Those Monsters with their eloquence impure , Prompted by lust , even men themselves allure ; Assault the chast , and that from them request , Which ( though desir'd ) should never be exprest . Ay me , how have these things afflicted me ! From this vile woman I could ne'r be free : For when my Lord still absent was from home , I could not go where she 'd not likewise come . Where then in lustful Rhetorick she dresses Her lawless love , or that by signs expresses , Such as her eyes can yield , or breasts expos'd , When to Adultery she is most dispos'd . O with what art she sounds my tender mind , Whether or no it be as hers inclin'd ! Sometimes my hand she kisses , then she woes With fervent looks , nor know I what she does . But who can love , nay , who will not detest That suit first vile ▪ and then by them exprest Who should be woe'd , and in whose breasts should dwell , That modest grace which doth in them excel . 'T is monstrous if it does not , since we see Of this by nature they possessors be ; And since a want hereof doth in the vile Constrain their love affrighted to recoil . The most lascivious of their lust yet gain Do make , and gold and lordly gifts obtain ; But me this woman gives no rest at all , Her body prostitutes , and gifts withal . The profligatest wretch with lustful ●ires Although he burns in his deprav'd desires , Will yet pull in his flames at such a time When lustful wives do court him to that crime . Ah in my breast sha'nt I then horrour feel , With her , who her Lords bed defiles , to deal ? To have to do with her , who would constrain Me to submission to her lustful pain ? Sure modesty is womens chiefest grace , A lowly eye , an humble bashful face , Even then that blushes with a conscious red , When , though of Marriage , ought to her is said . Nor do I think is any man more vile Than he who doth the Nuptial bed defile . So he his Neighbours Heritage deceives , And stones unknown upon his building heaves . O thou luxurious flesh , shall now thy flame Deprive my Soul of its most peaceful frame , Of all its present ease , and sacred rest ? O no , thy valency , lo , is supprest , Thy fire extinct , thy chains shook off , and broke , Thy embers are now ashes , flames but smoak ; Thy itch is cool'd , nor hast thou power more ; I 'm now another creature than before . O hater of Heavens rest , the Souls disease , Friend to luxurious pleasures , to base ease , To gormandizing lust , to deeds of night , To all excess of sensual delight , On me why fly'st thou with thy big discourse ? I am above thy menaces or force ; In spight of thee henceforward thou shalt stand Devoted unto my more strong command . For vain shall be thy charms , and vain thy force ; Chuse either , thou in both shalt have the worse . To God I have my Soul in prayer desolv'd , Since which I find my mind far more resolv'd In holy ways ; and now a covenant I with my self have made , no more to grant The least complyance unto leprous sin , However formidably she steps in . First with my eyes this bargain I have made , That my heart by them should not be betray'd , Nor that they should a fatal glance convey Upon a woman in a lustful way . My curious ear I have severely charg'd , No more attentively to be ●nlarg'd To soul-invading words ; and to my hands , To keep from violence I have heap'd commands . Then in my Soul this charge I have infus'd , Never by any means to be seduc'd . To lust in my desires bounds I have set , Lest they should fall within this womans net . My rolling tongue I 've threatned to take heed , That from it no licentious words proceed . And lastly , I a watch have set to keep My thoughts both waking and in dreams asleep . Well , now my Armour 's on , wherewith I know All opposition I shall overthrow . My Helm is Gods Salvation , Faith my shield , My Sword 's his Word ; and thus I take the field . Though now my Lady come ▪ arm'd i' th' defence Of more encroaching or smooth Eloquence Than the most oylie tongues of Whores yet knew , My yeilding yet should not for this ensue . Although she now were here , and so to try My mind , or cloak her crime , should raise a cry , I would despise as well her love , as spight , And stand unmov'd , or take a speedy flight . Although her curious limbs she now should show , Fair as the morning , white as new-fal● snow ; Her Ivory breasts though she should open lay , And all her nakedness to me display ; Though richest presents she should offer me , Wherewith the covetous beguiled be ; I 'd all alike despise , and be aware From falling by them in her fatal snare . If at my feet she fell , I would not fear , But soon if I could not step over her , I 'd trample on her body , then with flight Make my escape , and get me out of sight . Or with her arm if she to force me stand , Should hold my cloak , I 'd leave it in her hand , Then if she should eject a clam'rous cry , If needs I must , then out of dores I 'd fly . SEPHYRA . LO here I come again , now I shall see Whether thou art of men or beasts that be Sprung from obdurate rocks , now know shall I Whether or no thou from thy bliss wilt fly . Come then celestial Soul , beauties renown , My hearts desire , my joy , my glories crown , My whole repose , my comfort , onely rest , My love and pleasure wherein I am blest . Wisdom's residance , where best things resort , Breath of my sighs , and my life 's chief support , My flame 's original , my bosomes key , Long who art woe'd , yet cann't entreated be : I warn thee by the favours thou didst find , From me , by my strong fires , by thy great mind , Yet humble soul , by my tormenting smart , By thy soft nature , by my wounded heart , By thy large gifts , by a distressed's prayer , By my desires , by thy surprising air , By my affliction , thy professed truth , Vouchsafe compassion on my tender youth ; Pity these cheeks from whence their blush is fled , On which a flowing stream of tears are shed , And this sad mind repleat with heavy cheer , That bears thee onely love and awful fear . Pity , I pray thee , my blood-drinking groans , My low estate , my heart-consuming moans , And some refreshment to a Lover give , Without thy favour that no hour can live . Help my distress , I can no longer be Delay'd ; my grave extends its jaws for me , My feet draw near to death : at last relent , Set free my captive Soul with sorrow spent . Thou seest my woe from my quick-rising tears , From blubber'd cheeks , from looks all pale with fears . And thou may'st see my wounded heart now pant ; But can'st thou see these , yet no pity grant ? O Boy , can'st thou despise the conqu'ring charms Of my fair body , of my naked arms ? Can'st thou refuse to mitigate my pain ? But woe is me , my sighs are all in vain . I see I cannot thy fierce temper please . As like a rock amidst enraged Seas , Unmov'd thou art . O unrelenting stone , I 'm whether mild or fierce , to thee all one . But if 't be so , I by Osiris swear , By the great Cat whom we a God revere , Nay by the Goat , the awful Crocodile , And by the seven streams of sacred Nile ; By Iris , Seraphis , and what else more In Egypt we as powerful Gods adore ; I swear by my own Soul , by Egypts Head , Or thou art this day mine , or with the dead . Upon this day depends our end of strife , Or of my lust , or thy beloved life : Howe're with me it goes , or I must flow This day in pleasures , or in torturing woe . Observe my words , without all doubt on thee I 'll be reveng'd , or fraud shall lack in me . But wherefore rave I ? Joseph cann't deny , No , 't is my pulse he onely first would try . He till the last contains his young desire . Wood that 's yet green , will not at first take fire ; But when that wood doth once receive the same , No piece so burneth with that solid flame . Well , is it this , my dear , thou dost contrive ? Must first my passions to excess arrive ? O dally then no more ; that minute 's come , Which will denounce , before it ends , my doom . Thou therefore the necessity behold , Which in it so much danger doth infold . This is the utmost push , the last assay , Which must conclude this so important day . Although a Monster sprung from woods you were , Fed with the Milk of Lyoness or Bear ; Although a Snake from craggy cliffs you came , Yet sure my sighs would thy fierce nature ●ame . Then come , nor more my tender touch deny . Jos . Hold , think it not . Seph . You must . Jos . I 'll rather dye . Sep. Now Joseph . Jo. Be asham'd . Sep. Ah might I ! Jo. Still ? Seph . Prithee embrace me , Boy . Jos . Who I ? I will — Seph . And yet thou shalt not go . Jos . How then , I pray ? Seph . Here thou shalt tarry , I have more to say . Jos . No Madam , 't is enough , and all in vain . Seph . But friend , I hold thee , I 'll thy flight restrain . Jos . De' e sport ? Seph . Come here . Jos . My mantle tears , let go . Seph . Come here , I say . Jos . No. Seph . But I 'll make thee know Thou shalt , and love me too , ere I have done . Jos . Since it must be , then take my cloak ; I 'm gone To make my best escape . Seph . This thou shalt rue . Jor , Zepho , Thinna , Gos , all ▪ all pursue The wretch , 't is highest time ; my name 's the aim , I here endure unsufferable shame . Jos . Good God , what impudence ! how will this end ? Seph . Haste , haste , your Lady from a Rape defend ; A trayt'rous villain , brought from Hebrons soyl , Upon me runs , my body to defile . His violence a● quickly , quickly tame ; The slave is full of lust , and void of shame . JOSEPH . ME , what anointed fraud ! Hark , hark , I hear Pursuing feet through all the house that bear Sure death . Ah woe is me , what pur●ue cryes . Now shall this woman cloak her guile with lyes , And make a sad complaint , me to accuse Of that which she against my self did use . The Cloak I left her , when from her I brake , Shall for her fraud no small advantage make . My God , what help ? what safety then have I ? Alas ! I know not which way I shall fly . The changes of these lower things , behold , They but what 's smoak and empty wind infold , As like a Bubble now appearing fair , Which in a 〈◊〉 dissolves in humid air . Earths greatest dignities and chiefest good Are like the flowing and the ebbing flood . In splendid honour I this day did swell , And now from thence am hurl'd as low as Hell. Though guiltless now a shameful fall I bear , Uncertain what must be my future share . Ah me , on what , on what shall I resolve ? How in my breast shall I my case revolve ? Shall I with base subjection , like a slave , Her guilt my guilt confess , and pardon crave ? Sure no , If I till now have lust deny'd , In that good mind I 'll to the end abide . How then ? shall I unto the Court repair , And there unto my Lord the truth declare ? O no , that house with happy peace that 's blest , May not be griev'd for my desired rest . Well , but what then ? Shall I my self betake Within , and there to each relation make Of all that 's pass'd ? Nor that , 't is not done well , The crimes of Ladies to their slaves to tell . What then ? shall I the Countrey fly with speed ? As guilty , fly ? that were a shameful deed . 'T is better patiently the worst to bear ; For flyers ever guilty we declare . Besides , when slaves presume to run away , For that they with their backs or necks must pay . What then shall I conclude ? high time 't is now : Resolve then this , my Soul , not hence to go . Then be it so ; I 'll wait here what may be By Gods Decree selected out for me . To him I pray'd , through him my fight renew'd ; With him stood firm , and by him lust subdu'd . From him the rest I 'll wait , and laugh at shame . What should he fear , that trusts upon his Name ? Now I return to give due thanks to thee , Great God , that from my self hast rescu'd me . Although vain beauty did assault my eyes , Thou helpedst me its witchraft to despise . My feet from shameful fall preserv'd thou hast ; My Soul from ruine when with lust opprest . Be thine the praise ; I 'll in thy Name delight , So well who hast instructed me to fight In thy dear cause . Towards thee I aspire With longing Soul , thou end of my desire . Henceforward my endeavours I will bend In thy unspotted ways my days to spend . Then shall my ways be in thy eyes upright , When thou shalt aid me by thy Spirits might . The Concluding DAYRY-EMBLEM ▪ Discovering the Mystery and Nature ▪ of this Religious Self-Conflict . THis Churn behold without and inwardly , As with thy bodies , so the Spirits eye ; And thus whilst thou reflectest on this thing , Instructing matter it to thee shall bring . Without 't is still , within is uproar loud , Like hollow drums , exciting battle proud , When now two Armies in a Champain large , Each others force prepared stand to charge . The tumults cause is from two differing things , Each other charging with enforced flings , Within the Vessel . The insipid stream Flows in the fat amongst the thicke● Cream . Hence the fray rises , where these each would smother ; Now one gets uppermost , and then the other . The Cream's now under , then the tastless Whay , Holding in doubt whose the victorious day At length shall be ; till after tedious fight , The well-wrought Cream doth by degrees unite ; And now of hue become like tryed gold , As in prevailing hands the Palm doth hold . But though it floats above , it must abide The dabblings of the Whay on every side . Until a higher hand doth down convey That wherewithal it bears it thence away . Then in pure water throughly cleanseth it , Preserves with salt , and into vessels ●it ●ncludes , and lastly crowns . Where this regard , Who overcomes so shall obtain reward . He who this discord 'twixt the Cream and Whay , With profit now desires to overlay , By an approved Limbeck let him bring A noble matter from this trifling thing . The Vessel here is Man , therein the Broyl Presents the War 'twixt thoughts both good and vile . The Cream's the Spirit ; Whay doth Lust Intend . With restless spight each other these offend . Awake , dull Saint , learn what 's within thy heart : The Spirit 's not alone , nor th'flesh apart : Their powers are mixed , as together grown ; Both in thee are as interwove in one . Much like the glimmering Dawn , that goes before The ruddy day , which doth mans cares restore , Discov'ring neither Darkness , nor yet Light , Not Day , not Night alone , but Day and Night . Or like refulgent White with Negro hue , Nor white nor black , but gray , betwixt the two . Or like cold streams , which when to boyling thrown , Is neither hot nor cold , but lukewarm grown . Well , lo , the war begins , it goes to blows . Each his All brings his Op'nent to oppose , Fill'd with fix'd hate . The Flesh embattel'd draws Incorrigible youth , lusts ' nslaving Laws , Sports void of bounds , and Deeds of guilty Night , As Drunkenness and all obscene delight ▪ Base worldly pleasures , Envy , and what 's worse , Lyes , treacherous Fraud , and filthy tongue ▪ discourse . The Spirit calmly comes , begirt with Prayer , With Gods pure word , with words that season'd a●● , With penitence , Humility , true Love , Hope , conqu'ring Faith , and th'innocence o' th' dove . The Combat's hot , where we may safely say , It seems that Flesh and Spirit now display Th' effects of fiercest hatred , as if so They the Souls powers would straitway overthrow . Until at last the strugling Spirit 's found , Though after many dangers , many a wound , Far more divinely beautiful and bright , And more puissant than before the fight : Yet not without all blemish ; since the mind That yet possesses which to lusts inclin'd , Whereby in fight , since though it keeps the field , 'T is oft compell'd to secret lust to yield . Until the Lord his hand doth down convey , And him from Earth by Death doth take away , Translates into a Throne , purges from dross , And glorifies , whereby he gains by loss . Thrice happy he , ( this firmly let 's believe ) This Good who through Gods Spirit doth perceive . Thrice blessed is that Soul , who in this night , This upright war upholds , maint●●ns this fight . Immortal praise , a Crown of great regard , Prepared is for such a Souls reward , Yet of pure mercy ; our best works are sin ; What we enjoy doth from his grace begin , For his Sons sake : the Lamb for us once slain , Provides , that onely they that Bliss shall gain , In whom the work of grace is found begun , And to whom God aton'd is through the Son. Eternal Power , one God in Persons Three , Blest who art in thy self ' above things that be ; Whence all things flow , with strength my mind possess , When Devil , World and Flesh my Soul oppress : Against these so instruct me to contend , That I may reach that glory in the end , Which for thy Saints in Heaven thou dost keep , 'Till in dark Graves their Flesh and Griefs shall sleep . Certain godly Divines have epitomiz'd the Nature of the various inclinations of Man towards Good and Evil in this following Table , which I thought good here to insert . The INCLINATIONS 1. Of the Carnal man , Evil. I do evil , and will do it . Good. I do not do good , and I will not do it . 2. Of the Regenerate man , Evil. The evil I would not do , that do I. Good. The good I would do , that do I not . 3. Of the Glorified man , Evil. I do not evil , and I will not do it . Good. I do good , and I will do it . FINIS . Books Printed for , and are to be Sold by Robert Sollers , at the Kings-Arms and Bible in St. Paul's Church-yard . SAncti Ignatii Martyris Epistolae genuinae , ●x Bibliothecâ Florentinâ . Adduntur S. Ignatii Epistolae , quales vulgô circumferuntur . Ad haec S. Barnabae Epistola accessit universis Translatio vetus . Edidit & Notas addidit Isaacus Vossius , 4o. Johannis Swammerdami Amstelredamensis , M. D. Miraculum Naturae , sive Vteri Muliebri Fabrica , notis in D. Joh. van Horne Prodromum illustrata ; & Tabulis à clarissimis expertissimisqu● Viris cum ipso archetypo colatis adumbrata . Adjecta est nova Methodus , Cavitates Corporis ita praeparari , ut suam semper genuinam faciem servent ; ad Illustriss . Regiam Societatem Londinensem Figuris , ante hac erosis , jam accuratissimè exsculptis , 8o. A Discourse concerning the Beauty of Holiness , by the Author of the Duty of Man , &c. 8o. Rome a la mode ; Or , The true Sentiments of the Court and Cardinals there , concerning Religion and the Gospel ; as they are delivered by Cardinal Palavicini , in his History of the Council of Trent , 8o. Syncrisis ; Or , The most natural and easie Method of Learning Latine , by comparing it with English . Illustrated in fourteen Copper-Plates ; with the rude Translation opposite for the Exercise of those that begin to make Latine . By E. Coles , School-Master , 8o. Cocker's Arithmetick ; being a plain and familiar Method suitable to the meanest capacity , for the full understanding of that incomparable Art , 12o. Urania Revived : or , the Muses Spring-garden , adorn'd with many sententious Dysticks & Poems . By E. Cocker 4o. A short Treatise of the Combinations , Elections , Permutations and Composition of Quantities . Illustrated by several Examples ; with a new Speculation of the Differences of the Powers of Numbers . By Tho. Strode Gent. 4o. Two small Treatises : The first , A farther Essay towards the History of this present Fever , with its two ●●●ducts , the Morbus Cholera and the Gripes ; wherein are proposed some effectual Methods for the Cure thereof . The second , A Medico-Philosophical Analogy betwixt Vegetable and Animal Juices . Both humbly offered to the consideration of the Colledge of Physicians , by W. Simpson , Doctor in Physick , 12o. The Life of Herod the Great ; wherein his inhumane Cruelties are briefly , but accurately , related : with an account of his fatal and miserable end , 4o. Royal Loves : or , the unhappy Prince : a Novel . FINIS . Notes, typically marginal, from the original text Notes for div A31368-e170 * It is remarkable , that among the latter Pensioners in Holland , the Heer Catts onely dyed in Peace upon his Bed. 
A70039	----	Apokrypta apokalypta velata quædam revelata : some certain, hidden, or vailed spiritual verities revealed : upon occasion of various very prying and critical queries concerning God, the devil, and man, as to his body, soul, and spirit, Heaven, Hell, Judgement &c : propounded to George Fox, John Perrot, Samuel Fisher : and after that (with a complaint for want of, and stricter urgency for an answer) re-propounded to Edward Burroughs : by two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. Livinus Theodorus, and Sabina Neriah : which truths (as there inspired by the spirit of God) are here expired in love to the souls of men / from ... Samuel Fisher. Fisher, Samuel, 1605-1665. 1661 Approx. 80 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A70039 Wing F1047 ESTC R31513 12033731 ocm 12033731 52838 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70039) Transcribed from: (Early English Books Online ; image set 52838) Images scanned from microfilm: (Early English books, 1641-1700 ; 1010:15 or 982:6) Apokrypta apokalypta velata quædam revelata : some certain, hidden, or vailed spiritual verities revealed : upon occasion of various very prying and critical queries concerning God, the devil, and man, as to his body, soul, and spirit, Heaven, Hell, Judgement &c : propounded to George Fox, John Perrot, Samuel Fisher : and after that (with a complaint for want of, and stricter urgency for an answer) re-propounded to Edward Burroughs : by two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. Livinus Theodorus, and Sabina Neriah : which truths (as there inspired by the spirit of God) are here expired in love to the souls of men / from ... Samuel Fisher. Fisher, Samuel, 1605-1665. Fox, George, 1624-1691. J. P. (John Perrot), d. 1671? [4], 28 p. Printed for Robert Wilson, London : 1661. First two words of title in Greek characters. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Modern period, 1500- Society of Friends -- Apologetic works. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2008-09 John Latta Sampled and proofread 2008-09 John Latta Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion ΑΠΟΚΡΥΠΤΑ ΑΠΟΚΑΛΥΠΤΑ VELATA Quaedam REVELATA : SOME Certain , hidden , or vailed Spiritual Verities Revealed . Upon occasion of Various very prying , and critical Queries Concerning God , The Devil , & Man , as to his Body , Soul , and Spirit . Heaven , Hell , Judgement , &c. Propounded to George Fox , John Perrott , Samuel Fisher . And after that ( with a complaint for want of , and stricter urgency for an Answer ) re-propounded to Edward Burroughs . By two persons , choosing to notisie themselves to us no other way then by these two unwonted ( if not self-assumed ) Titles , viz. Livinus Theodorus , and Sabina Neriah . Which Truths ( as there inspired by the Spirit of God ) are here exspired in love to the souls of men . From out of a Hole in the Gate-House at Westminster , through an Earthen Vessel there Imprisoned for the Testimony of Jesus , known among men by the Name of SAMUEL FISHER . LONDON , Printed for Robert Wilson , 1661. THese Returns to the Letter , and Replies to the Queries here ensuing , were in no wise written at first with any purpose of publishing them so generally as at the Press : But with particular respect to the satisfaction of those two private Querists onely , viz. L. T. & S. N. who have ( on their part ) so privily all along managed the matter of their enquiry , that we can truly say ( notwithstanding our express desires to them of such a thing ) we cannot learn to this very day , by any hint to us ( as from themselves ) distinctly either Who , or What , or Whence , or Where they are ; their Letters bearing no date from any Sign or Place , whereby we might be put into a capacity to come unto any outward Cognizance of , or Acquaintance with them ; And themselves not willing ( for ought I see ) to be known to us either by their faces , or by the places of their abode , but onely by these two ( I will not say Hypocritical , but ) Aenigmatical names of Livinus Theodorus , Sabina Neriah . But so it was , that they never sending at all for our Answer to their Queries to that person nominated by themselves , with whom it was left for them at their own request * , but about five or six weeks after it was made ready for them , propounding their Queries all over again verbatim to E. B. together with not onely expressions of greater earnestness , and sharper eagerness after an Answer , but also a Letter of complaint against us three , G. F. J. P. S. F. as either nilling or neglecting , and not at all regarding to gratific our friends ( as they style themselves ) in a matter of so grand importance ; and lastly , they not yet coming , nor so much as sending to me for it , though in a Letter left for them , and carried to them by their Messenger , it was long since signified to them , that it lies by me for them , if they would either call themselves , or send for it to me by any that might signifie to me where any of us ( as occasion is ) may speak with either of them ; their Messenger also intimating ( as I hear ) that their expectation and desire now is of seeing something Printed as in Answer to them ; I held it meet , in no less love to their souls ( who e're they are ) and even to the souls of all men , then to my own , to commit and commend this long since written Reply in Print to their or any other persons , whether private , or publick perusal , in such manner and form as hereafter follows . S. F. Some certain , hidden , or vailed spiritual Verities revealed , &c. FRIENDS , YOU , who ( tam masculiné , quam foemininé , and that ( as may well seem , at least to some ) mendaciter & fictitiè potius , quàm veraciter & sincerè ) subscribe your selves ( respectively ) by these two more Latine , Greek , and Hebrew , then Engl●sh Names ( which are significative of a nature and state which your selves are short of ) of Livinus Theodorus , and Sabina Neriah . I have seen your thirteen Queries propounded to G. F. J. P. and my self , or either of us , together with your ( seeming sympathetical ) Preface to them , wherein ( after an acknowledgement of our Ministry as such , whereby people may be brought into a posture or frame of spirit , in which they may be capable to receive the Mystery of Godliness , which ye believe also by the Light within us , to be in a great measure elucidated unto us ) you express your selves in some other particulars in such wise , as gives me occasion ( by way of Preface to my Answer ) to premise something as to them . You intimate of the things exhibited to us in your Questions , that they are matters of such weight , that the consideration thereof hath oft much reflected upon your spirits , so that you have gone sometimes to our Assemblies in hopes to hear Discourses of such like , as being of great concernment , and very pertinent for every one to know ; but though ye have heard us promising felicity and consolation in the Creatures obedience , and threatning judgement and misery in its disobedience ; yet we never explicated ( so as to your satisfaction ) when , where , and in what manner they must of necessity participate of the one or the other . Hereupon , and for other reasons by you alledged , viz. the profitableness of writing above verbal Discourses , as in which things discussed are more subject to be obliviated , wrested , perverted , and the intellect more obnubilated , then in the other ( which all are reasons of little cogency ( if there were no other ) to enforce me to answer the curiosity of your itching minds in this case , sith I well know , that in the Power and Spirit of God , truth may be unfolded both much more , and to many more also , that are of open and honest hearts , in one hour by word of mouth , then it can by the writing of many days , to men , who have ( pruritum cognoscendi ) more desire meerly to know , then mind to do what good is already known : I say ( as you say also ) that ( causis superius ) you present to us the following Queries in writing , in order to receiving a satisfactory Answer in the same way of writing hoping it will not be offensive , sed potius cum delectatione accepta , ( but acceptum ye should have said , had ye heeded what ye wrote ) promising in case ye do receive our Answer in plain , honest , down-right words , ye will be obliged not onely to acknowledge your selves to be our friends , but , us also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and be ready to acknowledge the truth of our Principles before , or to any that you shall hear oppose us . Now truly Friends , here are ( not a few ) very fair pretences and seeming shews of simplicity , but yet ( latet anguis in herbà ) there is an eye ( that is not evil neither , but pure and single ) which sees more of the Serpent , then of the Saint in all this , and in the Queries that follow after it ; and more of that subtilty of the Enemy , then of that simplicity that is in Christ , whose meat and drink it was to do the wil made known , whilst the other feeds , no higher then on that dust of desiring to know , and discourse of those many truths , which he never minds , nor means that they shall have so much influence upon his heart , or dominion over him in his life , as to order him rightly according thereunto , in either the one , or the other : Whereupon we could very well excuse our selves ( as to the Lord ) if we should answer you no otherwise , then by answering you not a word : And for my own part , though it is not at all offensive to me ( if it never prove so to your selves ) yet ( as delightful as ye take it to be to us to be presented with your Queries , wherein ye shew your own delight to be in minding things too high for you , or for any but such whose dwelling hath been long in the deep , before ye are truly come to be well acquainted with the first Principles of the Oracles of God within your selves ) I take as little delight in , as I do offence at your own , or any ones presentments of this kind , it being altogether as endless , as it 's easeless , and well-nigh as useless for us , as it 's utterly reasonless for you , or any to engage us to it , or expect it from us , that we ( who , howbeit ye , who come but sometimes to our Meetings ( as ye say ) have seldom heard us have so abundantly opened the truth in those very points concerning God and man , as to his Body , Soul and Spirit , Heaven , Hell , the holy City , the Day of the Lord , and the Eternal Judgement ; and so long directed people to that true Light which onely gives the knowledge of all these very things ye enquire after ; and this not onely by our verbal discourses , but also in our Books , which are extant in all places to the publike view of all persons ) should condescend to exercise our selves stil in writing the same o're and o're again , to gratifie every two or three single persons in private , in order to the feeding of every airy fancy , which would fain furnish it self for windy discourse thereof , with notions and comprehensions of those weighty Truths of God , which it's fitter for wise men to wait in silence on the Lord for the feeling the Truth of , within themselves , in that Light , out of which they can never be known , then in a flood of words to stand questioning and replying one to another about them , and which ( though it 's very pertinent , and also necessary , yet ) it 's not more pertinent , nor necessary for every one to know , then it 's necessary for every one , that would know them in truth , to know them by the manifestation of the Spirit of Truth , which leads into all Truth , within himself , there being no Dispensation nor Administration either below or beyond that of the Spirit in man , and the inspiration of the Almighty , that gives that Wisdom and Understanding , whereby onely they , and all soul saving Truths can be discerned : So that it may be truly said of Christ ( the true Light , who in measure enlightneth every man ) as in order to the knowledge of God , a man's self , and all other matters y● query about : Si Christum nescis , nihil est si catera noscis ; Si Christum noscis , nihil est si ●aetera nescis . Ye have Moses and the Prophets within , viz. this written spoken , manifested in you , Quod tibi ne vis fieri alteri ne feceris , and ( Retro ) Whatever ye would that men should do unto you , do ye even so to them ▪ This ( saith Christ ) is the Law , or Moses and the Prophets ; but if ye will not be admonished nor perswaded by Moses and the Prophets , neither will ye be perswaded by such of us , who were once dead in sin with you , but are now risen to life by the power of God , which is his Light , and in the same sent to speak unto you from the dead . And as for your owning or disowning of us to any such , as before you shall oppose us , it 's little to us , if ye own us to be of the truth , unless ye come together with us into union with it ; for we know ( whether ye confess to , or deny us ) that we are of God , & that the World lieth in that wickedness that cuts off from him ; and that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as hold forth that infallible everlasting Truth of God , which hath very amply revealed to us of its secrets ; which Truth needs no man at all to plead for it ( for it pleads both for it self , and for its Children ) much less such as seem to side with it without in words , yet indeed resist the power of it in themselves : If ye be so wise as to submit to the teachings of it , ye shall be wise to yourselves , & to the salvation of your souls ; but if you sleight or scorn it , so as to seek or seem to be above it , ye alone must bear it , in the judgement of it . To conclude , though as one of this worlds fools may ask much more then many a wise man in Christ may think fit to answer to ; so one that is a fool for Christ , may answer much more truth then many of the wise men of this world may think fit to acknowledge to be satisfactory ; yet , that ye may not think , I say , that ye may not think we forbear to Reply upon the account of any such difficulty or depth in your Questions , as transcends the capacity of those ye dealwith , whom ye deem ( for all your owning them as above others ) not a little inferior to your selves , and that ( like the sluggard , who is wiser in his own eyes then seven men that can render a reason ) ye may not grow more prudent , then pudent , as many are apt to do in their own conceits , so as to judge them altogether unanswerable , if your Questions lye unanswered altogether , in at least some more hopes of your conviction and conversion by us , then fear of your contradiction , or confutation of us , I return to your following Queries , as hereafter follows . Query 1. WHat is God really in himself , without any definition ? And in what did he dwell , and manifest himself before the foundation of the Heavens and the Earth was laid ? Answer 1. God , as he is really in himself , is beyond all definition of ours at all , being not determined to his Hic & Hunc , as all created beings are , being ( as to time and place ) nec definitivé , nec circumscriptivé in either ; but , if speaking by way of such description as those have made of him , who have seen and known him , may , de facto ( as de jure , it ought to do ) amount to the satisfaction of your prying minds , which would fain be intruding into things which ye have not seen . I answer , God , ( whatever more he is , that 's nothing to us , quae supra nos , nihil ad nos , the secret things of himself , are onely to himself , whose mind in all things absolutely , who hath known ? But things reveal'd onely to us , to speak of , and to our Children ) is really in himself , whatever he hath at any time , in and by his Son , revealed himself to be , in and to his holy Prophets , and Children ; and whatever they in all ages ( as moved by him so to do ) have declared him to be , whether by word of mouth , or Scripture : And so whatever ye there read , God is , that God is really , indeed , and in truth , ( viz. ) a Spirit , Light , Love , that One , Omnipotent , All-sufficient , Spiritual , Substantial , Living , Everlasting , Infinite Subsistence , which hath his own being of himself , and gives being , life , breath and All things unto All , in whom we and all mankind , who are his off-spring , both live , move , and have our being . Howbeit , there is not in every man , no not in all those that read of him there , and can speak of him ; what they there read , the true knowledge of him so , or so to be ; for they onely truly know him to be this or that , who witness him truly to be this or that to , and within themselves ; & those know him not , who ere they are , that prate this and that of him ( like Pyes and Parrets , which may be taught verba nostra conari ) yet come not to find and feel him so to be , as they say of him , by feeling after him in his own Light , by which he draws nigh to , and is not far from every one of us ; by which ( in ommbus aliqualiter , though not aequaliter ) in some measure , though not the same measure , he manifests something of himself in every Conscience , and by which in , and to such as love him , and keep his Commandments given out in the same , he manifests himself in such wise as he will not do to the World ; yea , in such wise that they can experimentally say he is so or so , by what they see concerning him , and are made fully sensible of in themselves ; in such wise that they have the witness of it in themselves , and can set to their seal , That God is , and that he is true , good , merciful , faithful , just , righteous in taking vengeance ; that he is a Judge , a Protector , a Saviour , a Redeemer , and whatever else he is said to be , even of a truth ; yea in such wise as to say with Job , I know that my Redeemer liveth : With Mary , My Spirit rejoiceth in God my Saviour : With Paul , We are saved by his Grace ; Christ liveth in me , &c. Whenas whoever thinks or sayes he knows God , because he can say something of him at second hand , in a form of words , and the same truth ( perhaps ) which he reads written of God in their Scriptures , who declare no more of him , than what their own eyes , ears , and hands , do see , feel and handle of him ( as we do , and they did , who wrote of old that holy Scripture ) and yet know him not nigher hand , in that which is of himself , within their own hearts , even that by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely whatsoever is known of God at all , but also whatever is to be known of him , or knowable at all , is manifested in him , Rom. 1. 19. he deceives and mistakes himself ; and whate're he thinks he knows of God , he knoweth nothing yet of him , or of ought else , as he ought to know , therefore saith the Wisdom of God , 1 Cor. 1. 21. In the Wisdom of God , The world by Wisdom knew not God. And 1 John 2. 4. He that saith , he knoweth God ▪ and keepeth not his Commandments , is a lyar , and the truth is not in him . And to such wise sayers and knowers as these ( and such were the Scribes , who were ever scraping in the Scriptures to find God , and his life ; yet never knew him at any time , nor saw his shape , because they heard not his Voice , nor heeded his Word in themselves , Joh. 5 37. ) God saith , Though ye say , God lives , yet as I live ye swear falsly . And why falsly ? Was not that a truth , that God lives ? Yes , but not a truth truly testified unto by them , ( any more then what is testified in foro hominum , in mens Courts , by such as being not eye-witnesses thereof , have it onely by hear-say from others ) because they witnessed to it but in stoln words , which they had , and heard from such , who knew him to live , while themselves knew him not to live within themselves . Whereas therefore ye Query , What God really is in himself ? As God saith of himself , I am that I am ; so say I , Deus est id quod est ; God is what he is : And if ye , who by your asking of u● , profess your selves to be yet ignorant of him , and so to worship ( if yet ye worship him at all ) an unknown God , as the wise Athenians did , would know him in any measure , as he is really in himself ; My Counsel to you is , to stand still in his own Counsel , namely , his Light in your own Consciences , that in that you may be led forth into his life and likeness , even into the Image of his Son , the Light of the world , the righteous , pure , meek , innocent , gentle , loving , peaceable , in offensive , merciful , compassionate , tender , patient Lamb of God , that takes away the sin of it , who is the express Image of the Father , in that Light that manifests him , and all things ( for whatever is manifest , is manifested by the Light ) wait for his appearing in his own Spirit and Power to restore his own Image in your hearts ; that as he appeareth , ye may appear with him in his glory , which is fulness of Grace and Truth , being transformed into his Image from glory to glory , by the operation of his holy Spirit , that as he appeareth , ye may be like him , and so see him as he is ; then shall ye know the Lord , if ye thus follow on to know him , whose goings forth are prepared as the morning to meet those that meet him in his Light , by which he shineth into our hearts , to give the Light of the knowledge of his own glory , in the face of Jesus Christ . Finally , In answer to the latter part of this your first Query , I say , That Light which God now is ( whom no such eye as you look after him with , who ask counsel of man only concerning him , and not of himself alone , either hath seen , or can see ) that same Light he ever was : And in that Light in which he now is , and dwells , ( which is unapproachable by every evil-doer , who hates the Light , which is come into him to save him , neither comes into it , lest by it his deeds should be reproved , and which he who doth truth comes to , that his deeds may be made manifest to be wrought in God ) in that God was , and did dwell from everlasting ; And as the outward Sun is not seen by any other natural Light , save that which shines from it self in the outer world : So God neither is , nor can be seen by any other spiritual Light save that which shines from himself , into the inner world of men's hearts : And in that Light in which God doth now manifest himself , in the same did he manifest himself ( if yet it be proper so to ask , and so to answer , as concerning him ) before Time was , and before there was any Creature extant , to take cognizance of him by such a manifestation , even before the Foundation of the Heaven and Earth was laid . Qu. 2. Whether is there a manifestation of God in every thing that hath a life , motion and being , in this outward Creation ? And whether is a Creature to expect ever to know God under any other Dispensation or Administration , further then by the manifestation of the Spirit of God in him , which is given to , & c. ? Ans . This second Query stands in two parts , to the first of which I answer , Yes , as 't is said , Deo plena sunt Omnia : Est Deus in nobis , agitante calescimus ipso : And not onely so , but also , Quaelibet aquae guttula , quaelibet terrae globula , Praesentemque refert , quaelibet herba Deum . To the second , I answer , Nay ; there is no other way , dispensation , or admininistration , in , or under which a Creature is to expect to know God , further then by the manifestation of the Spirit of God in him ; for it is written , Rom : 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is ) Whatever is to be known of God , is manifest in men , for God doth shew it in them . Qu. 3. Whether are the Spirit of God , the Spirit of Man , and the Spirit of the Devil , three distinct Spirits ? Ans . Yea , the Spirit of God , the Spirit of the Devil , and the Spirit of Man , are three distinct Spirits . Qu. 4. Whether be they essentially impregnated in man ? If so , When , and after what manner were the said Spirits infused into him ? Ans . In this Query there is a fallacy , called , A bene divisis ad male conjuncta ; i. e. A question asked of many things together , which ( in some sense at least ) may be truly affirmed of some of them , but cannot be affirmed of them all : I answer therefore , They are not all three ( as your Query seems to intimate ) essentially impregnated in man ; neither are they all three de esse homini ; for first , as to the Spirit of God , a man may remain a man , i. e A man of the Earth ( as to his Essentials ) when the Spirit of God which was once given him , is ( as David prayed it might not be from himself ) no less then totally taken from him ; therefore God's Spirit is not essentially impregnated in man. And as to the Spirit of the Devil , Man was ( Quod Esse ) truly and formally man , before the Spirit of the Devil did prevail to enter him , and will be so again , when that unclean Spirit is again ejected and cast out of him , Quod potest vel adesse , vel abesse , sine subjecti interitu quoad suum esse , hoc non est de essentia huic subjecto : That which may be differently , either in , or not in any subject , without the destruction of that subject , as to its essential being , is not essential to the being of it : But so may be either God's Spirit , which is God's gift to man , after he is truly man , or the Devil's Spirit , which may be cast forth of man , and yet man truly remain man : Therefore neither of these are essentially impregnated in him . As to the second part of this fourth Query , wherein you ask , When , and after what manner the said Spirits were infused into man ? It 's of so little consequence to know , that it 's well nigh as frivolous for one wise man to enquire after it , as 't is impertinent and unprofitable for another to resolve it ; and therefore as to the two Spirits of God and the Devil , neither of which two are essential to man ( as his own Spirit ( in some kind at least ) may be said to be , of which there is more hereafter spoken ) I say onely this , namely , as to that of God , Quaerendum est potiùs , quomodo in bono illo spirits ambulemus , quàm quomodo in nos d●…erit . And as to that of the Devil , thus , Quarendum est potiùs , quomodo ex malo isto evadere possimus , quam quomodo in nos invaserit . Query . 5. What is the Spirit of man in it self ? Is it natural , yea or nay ? Is it mortal or immortal ? And whether hath it a Being distinct from the body ( when expired ? ) If so , how , and where , clearly demonstrate . Qu. 6. Whether is there a Soul in man distinct from the said Spirit ? If yea , what is it ? and where is its present scitnation in man ? ( plainly manifest it distinguishable ) And whether ( after the decease of a man ) it hath a being apart from the body ? If yes , Where ? and whether in that state it be sensible either of consolation and happiness , or torment and sorrow ? And after what manner shall it enjoy the one , or have the other inflicted upon it ? Qu. 7. Whether is it possible for the soul of man to live without a body ? If not , Into what body doth it betake it self ? Or how is it propagated to Eternity . Qu. 8. What is its properties and operations ? And what were them Souls spoken of in the Revelations , which John said he saw crying under the Altar ? And what is that Altar ? And where did he see it to be ? And whether had them Souls bodies ? If yea , What bodies were they ? Ans . As to this fifth Query , wherein you are busie , high-flown , cl●mbering , and over-curious in querying , What the Spirit of Man is ; and whether natural , mortal , or immortal ? And whether it hath a being when the body is expired ? If so , how , and where , &c. With which fift Query , not onely the latter part of the fourth , but also the whole sixth , seventh and eighth ( wherein ye are as critically inquisitive , running out into various Quirks , Quiddites , and Quomodities about the soul , as Quae ? Quid ? Ubi ? Qualis ? Quando ? Quibus auxilijs ? Cur ? Under which forms of querying , one Pragmatical Spirit may ask more questions then many wise men may find either while , or will , or good ground to reply to ) are so far co-incident , that one cannot be well clearly answered without the rest , I say thus , both unto it , and to the rest , Viz That Man ( as God at first made him ) was a creature consistent of these Three , namely , Body , Soul and Spirit ; each of which the Apostle prayes on the behalf of them ( as in the Saints ) that they might be kept blameless to the coming of our Lord Jesus * . Each of which , though concurrent with the rest , to the compleat making up of that one compositum , or Creature called Man ( as God at first made him ) are yet distinct in themselves , and separable the one from the other . First , as for the outward earthly body , which was framed of the dust of the outer earth , into which dust , ( as into its first Principle ) it must once return ; that is , but the Earthly Tabernacle , in which the Soul , ( which is in truth more the Man , than it is ) dwells , and hath its place of residence , and scituation for a time . As for the Soul , of which I say it s so distinct from the Body , and from the aforesaid Spirit also , is that it 's possible to have a Being , not only in conjunction with , but also after its separation from them both , of which you ask , Where is it's scituation in Man ? I answer , If ye query ( as ye seem to do ) of its local scituation , it is plainly scituated in the body , which is a receptacle fitted for it , and is the outward Organ , which it Animates , which , and in , and by which it Acts , while it is in it ; which Soul is That Life of the body which is truly enough by the very Philosopher defined to be , Actus corporis Organici , quatenus est Organicum , whose definition of it is answer in part sufficient to your query concerning its Properties and Operations . 2dly , And if ye ask , Whereabout , or in what part of the body the Soul is scituated ? I say , It is Quid Totum in Toto , & Totum in qualibet parte , wholly in the whole , and wholly in every part of the body : But if ye ask after other then a local scituation , I say , the Soul , which is by Christ styled the man's self , and is so more than the outward Carcase , ( compare Matth. 16. 26. with Luke 9. 25. ) and is a more noble part of the Man than the other is ; It is scituated [ naturally ] between two natural ones , viz. the outward earthly body , and the inward heavenly spirit of man ; as it is [ spiritually ] between two spiritual Opposites , viz. the impure corrupt flesh , and the pure incorruptible spirit ; which ( as contraries ) do lust in fallen man , the one against the other . And as to its having a being , a part from the body , after the decease of the body , or of the man , so far as to his outer body , I affirm it hath ; and though in your dark minds , ye doubt the possibility of its being without a body , and therefore feign a certain Transmigration of it of necessity into some other body , when it comes to pass out of its own ; yet I deny , that as a meer Pythagorean dream : It 's not necessary , that it must betake it self into some other body , when it departs from its own , in order to its propagation to eternity ; for it is immortal as to any utter annihilation ( howe're it may die by sin , from God , who is the truest life thereof , and so cease to be such a living soul , as at first he made it ) and because immortal , therefore i● its nature eternal , i. e. never ceasing to have same Being or other , either good or evil to all eternity . And since ye ask , If so , Where ? I answer ; If ye mean as to a local circumscription , it 's as improper as impertinent so to ask , sith the soul which is a spiritual body , and so ( as Christ the second man , the Lord That Spirit also is ) a spirit as well as a Body is not in loco circumscriptivé at all : But if by Where ? ye intend ( as by the following words ye seem to do ) in what state , namely , a state of bliss , or a state of torture ; that may fall out to it indifferently , to be either so or so , according to that condition of distance and alienation , or of nearness and conjunction , that it stood in , to either God's Spirit , or the Devil 's , at the time of its departure from the Body . And whereas it 's queryed , Whether in that state of separation from the Body , it can be sensible either of consolation and happiness , or torment and sorrow ? I answer , Yes , Why not ? ( it being a Spirit ) as well as other Spirits , viz. the Devils , who were most afraid of going into their torment , when they saw themselves ready to be cast forth into the deep , out of the bodies of those two men whom they once possessed ; and the unclean Spirit , which when he is cast out of man , whom he once acted in , to his own content and pleasure , walks through dry places , seeking rest , but finding none , unless he can re-enter into his house , out of which he was ejected : And the souls under the Altar ( of which ye are more Critical in querying , than I shall be careful in answering to that curious mind that would fain know what it cannot know , or if it could , it must not ; which souls are said to cry for vengeance on their adversaries , and therefore were sensible of the wrong sustained from them , and yet were souls , existent in an actual separation from , and without their bodies , being the souls of such whose bodies had been slain for the Testimony of Jesus . 3dly . As to the spirit of man , which is the best , highest , and most noble of the three aforesaid , which concurs to the constituting of man in his primitive perfection , it is That breath of life , which God breathed into his soul after he had formed him ( as to his body ) of the dust of the earth , whereby he came to be a living soul ; a soul that did partake of something of God's own life ; whereby it did live in his sight ; this is that living Principle of the Divine Nature , which man did before his degeneration , and shall again after his regeneration , partake of ; in respect of which , he was , and shall be again ( as he takes heed to come into Union with it , and thereby to recover to his first estate ) called the Son of God , as Adam was before he fell ; and in respect of which he is said ( principally ) to be made after God's own Image , and to be the very Image and glory of God ; this is that incorruptible , immortal seed of God , which whoever comes to witness himself brought forth into the likeness of , is said to be born of God , to be of God , to be the child of God , that doth righteousness , and sinneth not , which who so doth is of the Devil : This is that breath of Gods own immediate breathing into man , that spark of life from him , who is the eternal Word , which was with God , and was God , in whom was the life , and his life was the light of men , which shineth in the darkness , in the dark places of their earthly hearts , who by the Fall are gone out from it into the lust , but the dark soul comprehends it not : This is that heavenly part , or spirit of man infused into him from above , which lusteth against the corrupt flesh , and against that evil spirit that hath entred into him , that lusteth to envy : This is that which mounts upward , and strengthens such souls as stay by it to mount upward with wings as Eagles , towards him from whom it comes , while the earthly part both tends and draws the soul downward , so that in respect of that spirit of man it may be most truly said of God in his first making of Man , Os homini sublime dedit , coelumque videre . This is that noble , royal , righteous , holy seed , which while man was at first born , made , created and planted after the nature and image of , he was said to be planted a noble Vine ; wholly a right seed , till by being alienated , separated , and estranged from it into his earthly part , he became a Degenerate plant of a strange Vine unto the Lord , a seed of evil-doers , that are never more to be renowned , unless they come again to be born of this holy seed , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from above , of this spiritual part , or spirit in man ( which gives him the heavenly wisdom , which the wisdom of the flesh , that is from beneath , and but earthly , and animal , and Diabolical , is enmity against ) and of this breath of life , or inspiration of the Almighty , which gives understanding by which he comes again to be a tree of righteousness , a plant of the Lords renown , the seed of the Kingdom , the Royal seed , that right seed , that holy seed , which is the substance of the Oak when the leavs fall off the true man that God made , who in the doing of his will abideth ever , when the spirit of the Lord shall have blown away all flesh , and all That Mankind that is become the seed of the serpent , the generation of the Viper , so that it shall wither as the grass , and come to nought as the flower of the grass , which to day is , and to morrow is cast into the Oven : Finally , such a living soul as man at first became , when God first breathed into him this breath of spiritual life , to live and dwell in his life , light and presence , when the souls that live in sin , and are alienated from his life through the blindness of their hearts , must die for ever , and ever perish from the light of his countenance . This spirit of man is the very principle of spiritual life to his Soul , as the Soul is the principle of natural life to his body ; whereby as that becomes a living body through the union of it with the soul ; So the Soul respectively becomes a living Soul , through its Vnion with the said Spirit . These three are the three principles , after which the man is respectively , and differently denominated , sometimes after the one , sometimes after the other , prout occasio requirit . In respect of the earthly body of which he is formed , man is denominated , 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earthly , and is said to bear an earthly image , and hath his name ADAM , accordingly , which by interpretation is Red Earth . In respect of the soul he is denominated Animal , an Animal man , Soully , or but sensual ( as abstract from the aforesaid spirit , Jude 19. These are they who are sensual , or ( as the Greek word is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Animal , having not the spirit , 1 Cor. 15. there is a natural body , or ( as the Greek word is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an Animal body , 1 Cor. 2. The natural man , or as the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i e. The Animal man perceiveth not the things of the spirit ; so also James 3. The wisdom from beneath , which only the Soul is capable of , without the said Spirit , which gives that wisdom from above , which is pure , peaceable , &c. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Earthly , Sensual ; i. e. Animal , and Devilish . In respect of his Spirit , and as he is denominated after that , which is in conjunction with the Spirit of God , that imparts it to him , he is said to be a spiritual man , discerning the things of the Spirit , which the Animal man doth not , and discerning others who are but Animal , while himself remains undiscerned , by them who are below him , 1 Cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And as to your asking concerning the spirit of man , whether it be natural or no ? I answer , That it is natural , i. e. pertaining to the very nature of that man which God first created , and of the man of God which to that primitive nature is restored ; for howbeit it is of the Divine Nature , and so supernatural , as in reference to man in the fall , who is of the Devils marring , yet to the constitution of such a man as God at first made after his own Image , and Glory , to partake of his own Divine Nature , it is natural : And though it is as natural to man instatu corrupto , to sin , and break the Law of God , as for a natural bruit beast to drink in water ; yet to that man , who is God's Image and glory , by participation of the Divine Nature , it is as natural ( as it was to Christ , whose meat and drink it was to do Gods will , as also it is to the meer natural man to eat and drink outwardly ) to observe his Law : And therefore such as obey the Law , are said by nature to do the things contained in the Law that is by that nature which man was at first created after , which is the Divine Nature , which the Saints are again according to Gods Promise partakers of , 2. Pet. 1. Otherwise , if ye speak of that Nature of the Devil , vvhich by sin man hath to himself contracted since his departure from the other , it is as contrary to that nature to do good , as it is contrary to the other to do evil ; and this is that nature by vvhich the Saints themselves , till they vvere saved by Gods grace , and quickned back again into the other , are said to be ( Eph. 2. ) The Children of wrath as well as other ; and those sinners vvho have lost the first nature , are said there upon to be without natural affection , i. e. Without such bovvels of mercy , pitty , love , and compassion to their own flesh , and fellow-creatures , as they had vvhile they stood in the first nature . And vvhereas ye ask above in the fourth query of this spirit of man , as vvell as of God's and of the Devil 's ; Whether or no it is essentially impregnated in man ? I ansvver , That it is essential ; that is , pertaining to the very being ( and that constitutivé ) of the Man aforesaid , viz. that man of God , vvhich vvas of Gods first creating , or is of Gods renewing back again into his own Nature , Image and glory ; yea , so , as that such a man cannot possibly be without it , though it is spiritual in it self , and so neither natural ( as is said before ) nor essential , either constitutive , or consecutive to the being of that man , that is in the transgression and alienation from God , and so degenerated from primitive manhood , into no better state than that of the Beast of the field , which is his figure . And whereas ye query , Whether the said spirit of man is mortal or immortal ? I answer , It is immortal , and neither mortal nor corruptible , but that immortal and incorruptible seed of God , even something of that living Word , which is said to be made flesh , and to dwell in the Saints , that is said to be ingrafted or put into man's heart , whereby he being begotten into the Will of God , is said to be born of God , and the Son of God ; which Principle , or innate Word , being received with meekness , saves that soul from sin , and so from the second death , as it stands in union and conjunction with it ; which Word is called ( James 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is said to be made flesh , and to dwell in the Saints , John 1. as their life . And whereas ye ask , Whether this spirit of man hath a being distinct from the body , when expired ; and if so , how and where ? I answer , It hath a being distinct , not onely from the body , when deceased ; but from the soul also when expired ; which spirit is quick , powerful , and quickning ; and searching the soul in its secrets , and piercing so unto the marrow and reins , that all things are naked and bare before it , and nothing hid from its sight ; Whereupon it is said of this spirit of a man , Prov. 20. 27. It is the Candle of the Lord , searching into the inmost parts of the belly : This is that Candle whereby the Lord doth search Jerusalem it self ; this is that spirit of a man of which it 's said , Who knoweth the things of a man , save the spirit of man that is in him ? as none knoweth the things of God , but the Spirit of God , and he to whom the Spirit of God reveals them , which is onely to the spiritual man ; who by his union with that Light of God in himself , which flowes from the Life , comes to be God's own Image and glory , which all his begotten ones do bear , whose glory is seen to be that of the Son of God , which is fulness of grace and truth . And howbeit , the body and soul both may perish , as they seperate from this spirit , yet it lives and abides for ever , together with all that doth the Will of God made manifest in it . This is that in respect of which , man regenerated by it , is man indeed , such a one as in reference to whom , man in the fall is but the beast of the field , as much falling short in the highest of his meer Animals of the spiritual man , as the outward beast of the field doth of him who is meerly Animal ; for man at his best estate , abstract from this , even every man is altogether vanity , and a lye ; yea , man in honor separated from that understanding which comes from this , is but as the beasts that perish : And men who seperate themselves from it in their sensual or Animal understanding , so as not to have the Spirit , must ( for all their airy notions in the sensual part ) once know themselves to be but beasts , or men by the halves ; this is that spirit of a man which is able to sustain and bear all his infirmities ▪ but if it be wounded by man's sin , who can bear it ? Prov. 18. 14. This is that spirit of man that goeth upwards , and draweth the soul upwards toward God , from whom it is breathed into man ; when the spirit of the beast , or bruitish man goeth downward to the earth from whence it came , and draws downwards , even to the Chambers of death , and the depths of Hell. This is that , of which while ye ask how , and where it hath a being ( if so at all ) distinct from the body ? I answer in the words of Wisdom it self , Eccles . 12. That at the dissolution of the compositum , or whole man , which consists of the Three aforesaid , each from the other , then the body returns to the dust from whence it came ; and the said spirit returns up to God that gave it : And that Soul together with it , that hath stood in the counsel of it ; while that soul which the body dyes from , while they both lived together in sin dyes both from it , and from God that gave it , for ever ; and is left naked , and divested both of its own body , and its own spirit also , and lyes in separation not onely from both these , but also from God , and his good spirit tormented among all evil spirits for ever . Query 9. What , and where is that Heaven in which it 's said God doth dwell ? Is it above the Firmament , or must a Creature wait to know it manifest in him , and not otherwise ? Ans . Heaven , is the highest place in either outward and local , or inward and spiritual scituation , and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Heaven in which its said God dwells , is neither onely above the Firmament , nor onely under the Firmament , but both above it , and below it , and even every where ; where he manifests himself in his love and mercy , goodness , grace and glory : And as he dwells in no place , so as to be any where ( circumscriptively ) included , so in every place ; he is so , as to be no where at all excluded . So that if ye ask , Whether it is above the Firmament onely ▪ and not otherwise ? I say , No ; for it is also under the Firmament , or else the Son of Man could not have been truly said to be in Heaven ( as he is John 3. ) in that self-same juncture of time , wherein he was standing bodily , and speaking to Nicodemus here on earth ; neither could the Beast be said ( as he is , Rev. 13. ) to blaspheme the Saints that dwell in Heaven , if they were not in Heaven whilst here on earth ; For even He and His Worshippers ( superstitiously ) adore whatever they deem to be above the Skies , and blaspheme it not . Likewise the Apostles dwelling ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was in Heaven , Phil. 3. whilst they were bodily here on earth . Therefore Heaven is as well under , as above the Firmament ; yea , it is in very deed in his peoples hearts , in every humble , broken and contrite spirit . And whereas ye ask , Whether a Creature must wait to know it in himself onely , and not otherwise ? I say , Not so neither ; for Heaven shall be manifest , and known not onely inwardly in their hearts , who wait for it ; but outwardly also , to such as wait not for it within themselves ( as Lazarus Bosome was to the rich man's sight afar off ) so far onely as shall tend to the aggravation of their anguish , who shall see themselves shut out everlastingly from sharing in it . To conclude , the Heaven , which is God's Throne , God's House , God's Tabernacle , and the place of his Rest , where no Lyon , nor any Ravenous Beast shall be ; where no Lyar , nor unclean one , that works abomination , hath any place ; where none of the proud , prying , vulturous eyes can pierce far enough to discern the glory of it ; where no haughty fowles of the air , that are lifted up with the windy wings of their own lofty notions , no high-climbing Capernaites , nor Thieves and Robbers , that are flying about aloft above the Door , which is the Light within , can ever sore high enough to enter , is not onely that high place , locally scituated above the Skies , but that high and holy place also , of a low and humble heart , and a broken and contrite spirit , that trembles at his Word ; there he delights to manifest himself , who is the high and lofty One , who inhabiteth Eternity , and to make his abode , even in them who are meek and lowly , who dwell on high with him in the Hill which he hath chosen ; whose Hill is the highest above all the Hills , whose Jerusalem is his Throne , when all the Earth besides it , that are foes to him and it , must be as the footstool ; and as no more then ashes under the soles of their feet ; the Mountain of whose House is now establishing on the top of the Mountains , and exalting it self above all the Hills ; so that all Nations shall go up unto it ; while the proud and lofty dwel down below , in a low place : The way of life is above , where the upright walk , who are to have Dominion over the wicked in that Morning that is appearing ; who dwell in Hell , which is beneath , and lie in the grave , and in the dust of the Earth , where Death gnaweth upon their intrals , and feedeth upon them as his Prey . Query 10. What is Hell ? and where is it ? Is it a certain local place ? or that , which through the creatures disobedience , is manifested in him ; and that there is no other ? Answ . Hell is the Valley of Jehoshaphat , i. e. of the Lords judgment ( as the word is in English ) where with fire , and his sword he pleadeth with all flesh , where he easeth himself of his Adversaries , and maketh his indignation known to his enemies , whither the Lord comes like a whirlewind , to render his anger with fury , and his rebukes with flames of fire ; where the worm that eats in the intrals of the wicked never dies , and the fire is never to be quenched ; The place that is ordained of old by the Lord , yea for the King it is prepared i. e. for the Devil and his Angels , the King of all the devouring crowned Locusts , which come up in That Smoke that ascends out of the bottomless pit , and darkens the Sun and the Air , whose Name is Abaddon , and Apollion , i. e. ( in English ) the Destroyer . The Valley which is also called Tophet , or the Valley of the land of * Benhinnom , tipified by that which was of old about Jerusalem ; & is its figure , where men sacrificed their friends through the fire to the Idol Moleck , which was their God ▪ the Pyle where of is Fire and much Wood , and the Breath of the Lord , which is his Spirit in mens own evil Consciences , like a River of Brimstone doth feed , and kindle it : This is that Valley of Jehosaphat , to which ( as much a Riddle and Mysterie as it may seem to be , to say , Come up to the Valley ) all the Heathen must be awakened and summoned to come up to account out of the dark Cells of their own deceitful and desperately wicked hearts , even to that Light , which is the least of Seeds , and lies lowest under the lust of the world , which is got above it in mens hearts ; yet is in truth the greatest and highest Power , and seat of Judicature , which whoever resist and rebel against , receive to themselves Damnation : This is as a burning within , kindled under all mens fleshly glory , of which ( mean while not denying it to be also a certain local place , as ye speak ) we affirm that it is within in the Conscience of every Malefactor , or impenitent Rebel against the Light , where the wrath of God is manifested against sin , and on the Creature for its disobedience , where Heathenish People , not liking to retain God in their knowledge , nor glorifying him according to what knowledge they have of him , but giving themselves over to vile affections , and to act things that are unseemly , receive ( mark ) within themselves ( as 't is said Rom. 1. ) the just recompence of reward , that is meet for their works ; where , as every one whose work is found approved by the Light that proves it , hath his rejoicing ( with that joy which the stranger intermeddles not withal ) in himself alone , & not in another , Gal. 5. So every one , whose work is reproved by the same , must bear his own burden , which none can ease him of , or take off from him , whoever he is : And this is Hell , which is the Lake that burns with fire and brimstone , which is the second death , where the fearful , unbelieving , and abominable , have their part , who have no part , nor portion in Gods holy City : And ( in answer to the last clause of your sixth query ) this I say is the manner of the consolation and happiness , or torment and sorrow , of which ye ask , After what manner shall the soul ( if it be sensible of either , out of the body ) enjoy the one , or have the other inflicted on it . Query 11. What is it in man that must be made sensible of the joy of the one , through obedience , or the torment of the other through disobedience , since what God hath loved , he loves to the end , and the Earth must return to the Earth , and the Spirit to him that gave it . Ans . The soul of man is that in man , which when once departed from its body , which it 's the Life of , and also from its a foresaid spirit , which is its life , must be made sensible of the consolation through obedience , or of the tribulation through disobedience , as it is written Ezek 18. The soul that sinneth shall dye , though the Seed of God ( had it kept its union with it ) would have kept it A living soul . So Rom. 2. it is written , Tribulation and anguish , indignation and wrath , must be upon every soul of man that doth evil ; but glory , honor , and peace upon every soul of man that worketh good , whether they be Jews or Gentiles . And this with a non obstante to your words of exception at the end of the query , viz. since what God hath once loved , he loves to the end ; which are neither the words of Scripture , nor of the truth ; for there it 's said , having loved his own ( which are such onely , who own him in his love ) he loved them to the end ; and this we say is unchangeably so , although this is also as unchangeable a truth of God , who cannot change ; That having from everlasting hated the foreseen subjects of ungodliness , whom he afore unchangeably ordained to be objects of his wrath and condemnation , he hated them unto the end , for as immutably as he loves Jacob , which is the righteous Seed that is ever blessed ; he hates Esau or Edom , the Seed of evil-doers , which is never to be renowned ; which because it is for ever the border of wickedness , therefore is it the people against whom God hath indignation for ever * . And this notwithstanding also your other words in the Query , viz. Seeing that the Earth must return to the Earth , and the Spirit to God that gave it : For , as I said above , then doth the evil Soul stand most nakedly open to its misery , and sensible of its torment , vvhen it 's divested of that body in which it took its pleasure , and of its spirit vvhich should , could , and vvould have led it once ( but novv it cannot , the gulph being fixed ) to those Rivers of pleasure that are at Gods right hand for evermore . And as for that soul that is found doing good , its most fully cloathed upon vvith its glorious House from above , and its joy and rest in God , vvhen it 's uncloathed of its house of Clay , or earthly body , vvherein it dvvelt in bondage to , and vvas once groaning under the bondage of its ovvn corruption . Query 12. What is that City that hath no need of the light of the Sun , nor the Moon to shine in it , & c. ? And where is its s●●tuation ? And what is that honor and glory , which the Kings of the Earth must bring into it ? And in what manner must they perform it ? Also , how , and when shall they that are saved , be made inhabitants of it . Answ . What need ye Query this of us , if either ye heeded the Light in you , which manifests all things in their proper seasons , to such as wait in it ; or if ye had wel heeded that very Scripture either , out of which your Query seems to be fetcht , and founded ? Where ye may as wel read what that City is that hath no need of the Sun to shine in it , as that it hath at all no need thereof , where it 's evidenced to be those Saints of God that follow the Lamb , who is their Light , the new Jerusalem which is above , the mother of all the free-born Children of God , which is as a Bride adorned for her Husband , with whom the Tabernacle of the Lord is , and with whom he dwels ; and as for the scituation of it , is it not expresly said ( as in the Vision it was seen ) that it comes down from God out of heaven ? therefore 't is a state here on earth , else also the Kings of the Nations could not be said to bring the glory of their Nations into it ; i. e. to serve it with their glory ; for it is to come to pass , that the Kingdom and nation that will not serve thee ( saith the Lord , Isa . 60. 12. ) shall perish , yea that nation shall utterly be destroyed ) Whose glory that they are said to bring into it , or to serve it with , or minister to it withal , is not any of those unlawful , or sinful lusts , pleasures , or licentious liberties , wherein they glory as in their shame ( for as in maximâ libertate est minima licentia , so it 's said , That no unclean thing shall in any wise enter thereinto , neither any thing that desileth , or worketh abomination , or maketh a lie ) but their gain and substance , which the Lord himself saith he will consecrate to the God of the whole earth , and to the service of his truth , as they before in their blind minds consecrated it to the service of their Lord God the Pope , and the setting up of his trashy Traditions : For the Lamb , who is the Light of his holy ones , who are this City , is worthy to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing , and all created things ; for , for his sake they are , and were created , Rev. 5. and for those that are with him on mount Syon , who are called , and chosen , and faithful , who are his Priests and Ministers ( non nomine tantùm tenus ) not in name onely , as the Popes and the Worlds Idol-shepherds are , but ( reapse ) indeed and in truth ; who , as the Lord saith , Isa . 6. 6. shall eat the Riches of the gentiles , and in their glory boast themselves , improving the excellencies of the outward Creation in wiser ways , and to much better uses and ends , than such Drones as the Popes Divines , who have devoured the good of all Lands , under a meer pretence of serving Christ , in the service of their own lusts and bellies . And whereas ye ask , When shall those that be saved be made the Inhabitants of it ? I answer , So soon as ever they are saved from the sin , which is that alone that slayes the soul , and seperates it from its part and portion there ; For blessed are they that do his Commandments , they have right to the Tree of Life , and to enter in through the gates into the City , without the which are the Dogs , who draw back from the truth , and lick up their old Vomit ; who for all their dreaming that they eat and drink in the day while the Lord's Visitation passeth over them , shall yet wander to and fro for meat , and grud ge that they can never be satisfied ; and at evening when they awake , and see the Sun is set upon them , they shall return , and grin like a dog , and go round about the City , but never enter to have any share in it , being clambered up above the Door , which is the Light. Query 13. What are the Chains in which the Angels ( who kept not their first estate ) are reserved under darkness unto the Judgement of the great Day ? And where is the place of their confinement ? And what is the great Day , and the Judgement ? We pray you plainly demonstrate . Answ . The Chains which the Angels who kept not their first estate , are reserved in , are the same under which men , who kept not their first estate , are also reserved under darkness , unto the Judgement of the great Day , & that is the darkness it self , into which they are both gone forth from the Light , which was That habitation they both left , in which they were created to stand , as 't is said , the wicked are captivated in the cords of their own sins , and snared in the works of their own hands , viz. in the deceitful counsels of their own hearts , in their own corruptions , under the bondage of which the whole Creation groans , and travels in pain together to be delivered ; out of which Bonds , and Chains , and Fetters , Snares , and sore Captivity , there is no deliverance for men , who are all to come to judgement , but in Christ , who opens the Prison-doors , by that Spirit by which he went and preached to the Spirits which were in prison in the Dungeon of Egyptian darkness of old in the days of Noah ; wherein they remain reserved unto Wrath and Judgment , which from the Lord must first come upon them , as assuredly as ever they sinned , and as unavoidably as travel on a Woman with Child , which she cannot possibly escape ; and the place of their confinement is where-ever the said rebellions spirits are ; a place not of an outward , local consideration ; for although every spirit is in loco definitivé , and determined to his Hic & nunc ( excepting God onely , who cannot be so ) yet a spirit cannot be said to be in loco circumscriptivè . And as for the Great Day , and the Judgement thereof , It is the Light of the Lord , ( for the Light he called Day , and the Darkness he called Night ) and the Judgement that the said Light layeth to the Line , and to the Plummet , in every Creature that hates and rebels against the Light , which ministers condemnation on the Transgressor , and reveals from God nothing but Vengeance , Tribulation , Wrath , and Anguish , Perplexity and Disappointment , Wo , Cursing , and vexation of spirit on every evil spirit , and on every soul of man that is found in evil doing ; the Eternal Judgement of which day of the Lord , is over all the Oaks of Bashan , and Cedars of Lebanon , and pleasant Pictures , and fenced Towers , and high Walls , and all mans glory and pomp , which Hell now opens her mouth wide to receive & over every one , and every thing that is high and lifted up ; and there can be no declining the Judgement of it so , but that ( to versifie to you back again in your own way of Latine Rime , wherein ye conclude your Queries , and I my Answer ) you must expect and know , That Quod sibi quisque serit praesentis tempore Vitae , Hoc sibi messis erit , cum dicitur Ito , Venite . To all your Queries above answered , you subjoin thes● two Verses . Non pudor est quaeri , quae nescis sivé doceri : Qui SCIT Laudatur , qui NESCIT vituperatur . To which I return , and so conclude as follows . Non pudor est quaeri , nec quaerere , at usque teneri Quaerendo , atque queri est pudor , & nescire doceri . Qui fructu crescit SCIT , quamvis plurima nescit ; Is quod SCIT nescit , qui tantum lumine crescit . Qui bene SCITque alitur , SCIT & ut sit gregibus Altor ▪ Qui malé non aliter , quam ut se SCIRE hoc SCIAT Alter . Haud qui SITque Satur , facit at qui quod SCIT , amatur ▪ Is , sibi quod datur , per quemque opus hoc operatur : Qui SCIT Salvatur , SIT at ut SCIT , & ut SCIT agatur ; Qui SIT laud atur , qui NE SIT vituper atur . Dixi. D omini ei S amuel ervus P iscator . astor . No shame to Ask , nor be Ask't , but to weary Free Answerers out with Queryings , and to Query The same o're , o're , and o're again concerning Truths , which they are ever taught , yet never learning , He who knows little , yet bears fruit , knows much , No knowers know that they do know , save such ; Such Thrive , such know that they may be as Mothers , Some know but to be known to know by others ; No knower , but the doer of what 's known Is lov'd , who works what 's given him as his own ; Who knows is sav'd ( this I must needs acknowledge ) Yet let him BE , and acted be by 's knowledge ; Who Is what 's by him known's of worth and prais'd , Who Is not so 's worth nought , despis'd , disprais'd . S. F. What to themselves All Men Sow now , ( be 't Good , or No ) That must each man Reap Then , When Christ shall say , Come , Go. FINIS . Page 9. line 28. for differently , read indifferently . Notes, typically marginal, from the original text Notes for div A70039-e210 * Viz. Robert Wilson , who together with my self , was then , and is still imprisoned in Westminster Gatehouse ; where , and from whence also this present Answer was written and given forth . Notes for div A70039-e800 1 Thess . 5. 23. * Therefore is Hell called by Christ , Matth. 5. 29 30. and by Iames , Iam , 3 : 6. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vallis Hinnom quae alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Topheth dicitu , ter : 7 : 31 : Isa : 30 : 33 : * Mal. 1. 4. 
A28633	----	Paracelsus his Aurora, & treasure of the philosophers· As also the water-stone of the wise men; describing the matter of, and manner how to attain the universal tincture. Faithfully Englished· And published by J. H. Oxon. Aurora thesaurusque philosophorum. English. Paracelsus, 1493-1541. 1659 Approx. 262 KB of XML-encoded text transcribed from 122 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A28633 Wing B3540 ESTC R211463 99825462 99825462 29844 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28633) Transcribed from: (Early English Books Online ; image set 29844) Images scanned from microfilm: (Early English books, 1641-1700 ; 2144:4) Paracelsus his Aurora, & treasure of the philosophers· As also the water-stone of the wise men; describing the matter of, and manner how to attain the universal tincture. Faithfully Englished· And published by J. H. Oxon. Aurora thesaurusque philosophorum. English. Paracelsus, 1493-1541. J. H. Böhme, Jakob, 1575-1624. Correspondence. English. Epistle 23. [8], 229, [3] p. printed for Giles Calvert, and are to be sold at the Black Spred Eagle, at the west end of Pauls, London : 1659. A translation of: Aurora thesaurusque philosophorum. "The water-stone of the vvise men" is a translation of the twenty-third epistle of Jakob Böhme. With a preliminary errata page and three final advertisement pages. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Spiritual life -- Early works to 1800. 2004-11 TCP Assigned for keying and markup 2004-11 Aptara Keyed and coded from ProQuest page images 2004-12 Andrew Kuster Sampled and proofread 2004-12 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion PARACELSUS HIS Aurora , & Treasure OF THE PHILOSOPHERS . As also The WATER-STONE OF The Wise Men ; Describing the matter of , and manner how to attain the universal Tincture . Faithfully Englished . And Published by J. H. Oxon. LONDON , Printed for Giles Calvert , and are to be sold at the Black Spred Eagle , at the West end of Pauls , 1659. Reader , THese three Pieces of Mysterious Learning , need not any Apology , nor ought of those flattering titles that many worthless Books are ushered in withal ; T is sufficient that two of them were written by the experienced Paracelsus ; and that the other viz. The Water-stone , hath the testimony of that inlightned man Jacob Behmen , in his 23. Epistle . It is ( in truth ) a discourse so sober , its title so modest , and the plain-hartedness of the Author so evident , that it will be but lost labour to commend that which is so really excellent . And whereas the Genius of many an English-man tends after these noble employments , and is destitute of those helps that many Authors extant in the Latine tongue might haply afford them ; I do therefore intend to publish these ensuing , viz. The Rosary of the Philosophers . The Mineral work of Isaac Holland . Bernard Trevisan of Alchimy . The last Testament . The Experiments and several other Tracts of Raymund Lully . Glaubers second and third part of the Mineral work . Paracelsus his Archidoxis and Book of degrees . All which , except the two last-mentioned , ( and they may shortly be ready ) are compleatly finished . Some ( haply ) will be displeased with , othersome will deride whatsoever they meet with of this subject ; such may please themselves and wallow in their frothy fancies ; but the ingenuous man will consider , that to attain to the useful understanding of things of this nature , there is required the labour of the body , integrity of the mind , and a patient perseverance in both : these are the usual keyes that give admission to this despised Science , Farewell , Thy Friend , I. H. The most material Errata's are to be corrected as followeth . PAge 3. line 9. read with ; p. 21. l. 16. r. Trutae or Trouts ; p. 23. l. 18. r. Haematites ; p. 25. l. 17. r. revification . l. 18. r. urine ; p. 34. l. 23. for their r. the ; p. 37. l. 26. set a full-point at time ; p. 42. l. 15. r. mysterie ; p. 47. l. 26. r. meets ; ib. r. Cahoick ; p. 55. l. 27. r. and it ; p. 57. l. 17. blot out or thus ; p. 60. l. 9. r. Balny ; l. 11. r. vive ; p. 62. l. 3. for below , r. all over ; p. 69. l. 9. r. Cinnabre ; l. 15. r. cohobation ; p. 72. l. 17. r. all ; p. 75. l. 14. r. ounces ; p. 94. l. 14. r. 47. p. 107. l. 27. r. Aes . p. 112. l. 18. r. cover ; p. 116. l. 24. r. so ; p. 174. l. 23. r. caring ; p. 184. l. 25. r. aāa ; p. 187. l. 9. blot out unto it self ; p. 195. l. 10. r. ears ; p. 210. l. 20. blot out be . The Aurora of the Philosophers by Paracelsus . CHAP. I. Of the Original of the Philosophick Stone . ADAM was the first Inventor of Arts , because he had the knowledge of all things , as well after the fall as before the fall ; from thence he presaged the worlds destruction by water ; Hence also it came to pass that his Successors erected two tables of stone , in the which they ingraved all Natural Arts , and that in Hieroglyphical Characters , that so their Successors might also know this presage , that it might be heeded , and provision or care made in time of danger . Afterwards , Noah found one of the tables in Armenia under the Mount Araroth , when the deluge was over : In which [ Table ] were described the courses of the superiour Firmament , and of the inferiour Globe , and [ also ] of the Planets ; then at length this Universal Notion of Knowledge was drawn into several particulars , and lessened in its Vigor and Power , in so much that by means of that separation , One became an Astronomer , another a Magus , another a Cabalist , and a fourth an Alchymist : Abraham that most great Astrologer and Arithmetitian conveyed [ it ] out of the Countrey of Canaan into Aegypt , whereupon the Egyptians arose to so great a head and dignity , that the wisdom [ or science ] of the same thing was derived from them to other Nations and Countreys . And for as much as the Patriarch Jacob painted [ as t were ] the sheep with various colours , it was done by a part or member of Magick ; for in the Theology of the Chaldeans , Hebrews , Persians and Egyptians , they proposed these arts ( as the highest Philosophy ) to be learned by their chiefest Nobles and Priests : So it was in Moses his time , wherein both the Priests and even the Physitians were chosen amongst the Magi ▪ they indeed [ viz. the Priests ] for the Examination or Judging , of what related to soundness or health , especially in the knowledge of the Leprosie ; Moses likewise was instructed in the Egyptian Schools at the Costs and Care of Pharaohs daughter , so that he excelled in all their Wisdom or Learning ; So was it which Daniel ; he in his young dayes suckt in the Learning of the Chaldeans , so that he became a Cabalist . Witness his Divine foretellings , and exponnding of those words , Mene Mene Tekel Phares : These words are to be understood by the Prophetick and Cabalistick Art : The Tradition of this Cabalistical Art , was very familiar with Moses and the Prophets , and most of all in use ; The Prophet Elias foretold many things by his Cabalistical Numbers . Even so the Antient wise men , by this Natural and Mystical Art , learned to know God rightly , and abode and walked in his Laws and statutes very firmly ; It likewise is evident in the Book of Samuel , that the Berelists did not follow the Devils part , but became ( by Divine permission ) partakers of Visions and true Apparitions , the which we shall treat more largely of in the book of Snpercelestials . The gift thereof is granted by the Lord God to the Priests who walk in the divine precepts . It was a custom amongst the Persians , never to admit any one as King , unless a Sophist [ or Wise man ] exalted both in reality and name ; and this is clear by the usual name of their Kings , for they were called Sophists . Such were those Wise men and Persian Magi that came from the East to seek out Christ Jesus , and are called natural Priests . Likewise the Egyptians having obtained this Magick and Philosophy from the Chaldeans and Persians , would that their Priests should also learn the same wisdom , wherein they became so fruitfull and succesfull , that all the neighbouring Countreyes admired them ▪ This was the cause why Hermes was truly stiled Trismegistus because he was both a King , a Priest , and a Prophet , a Magitian , and a Sophist of Natural things ; such another also was Zoroastes . CHAP. II. Wherein is declared that the Grecians drew a good part of this Learning from the Egyptians , and how it came from them to us . AFter that a Son of Noah possessed the third part of the world after the Flood , this Art brake in violently [ as it were ] into Chalde and Persia , and from thence into Egypt ; The which [ Art ] being a little smelt out by the superstitious and idolatrous Grecians , some of them that were more wise and sage , betook themselves to the Chaldeans and Egyptians , that so they might draw in , out of their Schools the same wisdom ; But now whereas the Theological or Bible-study of the Law of Moses did not so well please them , they confided in their own proper Genius , and fell away from the right foundation of those natural secrets and arts . This is evident by their fabulous Conceptions and stumblings about the doctrine of Moses . T was the Egyptians custom to propose those Traditions of that so excellent wisdom meerly in Enigmatical figures and abstruse Histories and Terms . The which was afterwards shadowed by Homer , by an admirable poetical artifice : Herewith was Pythagoras also acquainted , who mixed [ with his writings ] very many things out of the Law of Moses and the Old Testament . In like manner Hippocrates , Thales Milesius , Anaxagoras , Democritus and others , did not forbear to apply their conceptions hereunto . Although none of them were skilfull of the true Astrology , Geometry , Arithmetick or Medicine ; for their pride so hindered , that it would not admit of Disciples of other Nations . And when they had got some sight as t were from the Chaldeans and Egyptians , they became by this accident far more proud then they were afore naturally ; and without any fear did acuate or set out the thing or substance it self with subtiler figments and lyes , and then attempted to describe a certain kind of Philosophy , which came and descended from them to the Latines . They being now seasoned and instructed herewithal , adorned it with their dictates also : from all which this Philosophy was sowed abroad all Europe , and then many Academies were made for the propagation of their Decrees and Rules , that so youth might be instructed ; and this doth now flourish with the Germans and other Nations even nuto this very day . CHAP. III. What was taught in the Schools of the Egyptians . THE Chaldeans , Persians and Egyptians had [ all of them ] the same knowledge of the secrets of nature and the same Religion , the names only being changed . The Chaldeans & Persians called their doctrine Sophia and Magick ; and the Egyptians , because of the sacrifice , called their wisdom the Priest-hood . The Magick of the Persians , and Theology of the Egyptians were both of them heretofore taught in the Schools . Albeit there were many Schools and Learned men in Arabia , Africa & Greece , as Albumazar , Abenzagel , Geber , Rasis and Avicen , amongst the Arabians Machaon , Podalirius , Pythagoras , Anaxagoras , Democritus , Plato , Aristotle and Rodianus amongst the Grecians ; but yet there were various opinions amongst themselves as to the Egyptian wisdom , wherein they differed , and disagreed from it . For this cause Pythagoras would not be called Sophist , because the Egyptian Priesthood and Wisdom was not at all perfectly taught as was fitting , although he received thence many Mysteries and Arcanums ; and Anaxagoras [ had received ] most or exceeding many . This appears by the disputations which he made of Sol & the stone thereof , & which he left after his death , yet he was in many things contrary to the Egyptians ; Wherefore even they would not be called Sophists nor Magi , but imitating Pythagoras in that thing they assumed the name of Philosophy ; but yet they reaped no more then a few Glances like shadows , from the Magick of the Persians and Egyptians ; But Moses , Abraham , Solomon , Adam , Elias , and the Magi that came from the East to Christ , were true Magi , and Divine Sophists , and Cabalists ; which Art and Wisdom the Grecians knew very little of , or none at all ; and therefore we shall leave that Philosophical Wisdom of the Greacians as a Speculation widely and largely distant , and separated from other true arts and sciences . CHAP. IV. What Magi the Chaldeans , Persians and Egygtians were . MAny have attempted both to search out and bring to use the most secret Magick of those wise men ; but yet it hath not hitherto been done ; Many even in this our age do exalt Trithemius , others Bacon and Agrippa for Magick and the Cabal , which [ two things ] seem not in the least to agree , not knowing why they do so ; Magick indeed is an art and faculty by which the Elementary bodies , and their fruits , their proprieties , virtues , and obstruse operations are attained unto . But the Cabal , by a subtile understanding of the Scriptures seems to trace out the way for men to God , how to act with him , and prophecy from him ; for the Cabal is full of Divine Mysteries , even as the Magick is full of natural secrets ; for it teacheth presages and foretellings of or from the nature of things to come and things present ; for its opparation consisteth in the knowing of the intrinsecality of all Creatures as well Celestial as Terrestial bodies , [ viz. ] what is hidden in them , what ry and Ternary ascend to the denary [ then ] is made their regress [ or reduction ] unto Unity . Therein is concluded all the occult wisdom of things , the which [ wisdom ] God hath made openly manifest to men , both by his word , and the Creatures , of his hands , that so they might have a true knowledge of them , the which shall be declared more at large in another place . CHAP. V. Of the chiefest and most supream essence of things . THE Magi by their wisdom affirmed , that all creatures might be brought to an united substance , which [ substance ] they affirmed , might by their mundations and purgations , ascend unto so high a subtilty , divine nature and occult propriety , so as to work and effect things admirable . For they considered that by the returning into the earth , and by a supream Magical Separation , a certain perfect substance would come forth , the which at length , is by exceeding many industrious and very prolix preparations exalted and lifted up out of Vegetable substances into Mineral , and out of Mineral into Metalline , and out of Mettalline perfect substances into a perpetual and divine Quint-essence concluding in it self the essence of all Celestial and Terrestial Creatures ; The Arabians and Grecians by the occult Characters and Hieroglyphical descriptions of the Persians and Egyptians , attained to secret and abstruse Mysteries , the which being gotten , and in part understood , and partly not , they ocularly saw ( by trying and experiencing ) many admirable and strange things . But because the Supercelestial Operations lay more profoundly hid , then their capacity could reach unto , they called not this a supercelestial Arcanum according to the intention and mind of the Magi ; but the Arcanum of the Philosophers , and ( according to the advice and judgement of Pythagoras ) their stone . Such now as ever obtained this [ stone ] did shadow it over with various Enigmatical figures , and deceptory similitudes , comparisons , and fictitious sayings , that so the matter thereof might be occult and hidden , very little or no knowledge whereof can be had [ from them . ] CHAP. VI. Of various Errors as to the matter , its finding out and knowledge . The Philosophers have prefixed sundry most occult names to this matter of the stone , grounded on sundry similitudes ; The which Arnoldus observing , saith in his Rosary , that the greatest difficulty is to find out the matter of this stone ; for they have called it Vegetable , Mineral , and animal , not according to the litteral sence , as is well known to such wise men as have tried the divine secrets and miracles of the same stone . For example sake Raymund Lullies Lunaria may be produced , which gives flowers of admirable virtues familiar to the Philosophers themselves . But yet this was not the intention of those Philosophers , that you should think they meant thereby any projection upon mettals , or that any such preparation should thence be made ; but the abstruse mind of the Philosophers hath another intent ; In like manner they called their matter by the name Martagon , to which they applyed an occult Alchymical operation , when as notwithstanding that [ name ] denotes nothing e●se but a certain most occult similitude . Besides , 't is no small error that is risen in the Liquors of Vetegables , with which very many have endeavoured to coagulate Mercury , and afterwards to convert it ( with fixatory waters ) into Luna , supposing that he who by this way could coagulate it , without the help of mettals , should attain to be the greatest Master . And although that the Liquors of some Vegetables do effect this , it comes to pass meerly from the Resinousness , fat , and earthly Sulphur with which they abound . This [ now ] draws the Mercuries humidity and life unto it self , whereby it mixeth it self with the substance thereof , by coagulation , but without any profit . For I well know that no thick and external Sulphur in Vegetables is fit for a perfect projection in Alchymy , which some have to their great cost experienced . Albeit that some have coagulated Mercury with the white and milky juice of Tithymal , by reason of the acute and intense heat existing therein , and have called that Liquor Lac Virginis ; but yet this is a false foundation ; The like may be supposed of the juice of Celandine , albeit it coloureth as if it were of a Golden endowment . From hence they conceived a vain phantasie , and at a certain and determinate time they pluckt up this Vegetable , out of which they hunted for a soul or Quintessence , whereby they might make a coagulating and transmuting tincture ; but verily from hence arose nothing butt a foolish Error . CHAP. VII . Of the Errours of those who seek the Stone , from Vegetables , as above . SOme of the Alchymists have expressed a juice out of Celandine , and boyled it . to a thickness or consistency , and put it open to the Sun , that so it might be Coagulated per se into a hard Mass , the which being afterwards beaten into a most small powder of a black or spadicious colour , should turn Mercury in projection into Sol , the which they found to be also vain . Others have admixed Sal Ammoniack to this powder , others the Celcothar of Vitriol , supposing that thereby they should arrive to their wished for end ; They brought [ it ] by their Solutions into a yellow water , that the Sal Ammoniack gave an ingress of the tincture into the substance of the Mercury ; yet nothing was thereby done . Some there are that instead of the aforesaid things , do take the juices of Arsmart , Bufonaria , Dracunculus , the leaves of Sallow , Tithymal , Cataputia , Flammula and such like , and shut them up in Glasses with Mercury , for some dayes keeping them in ashes ; now thence it comes to pass that the Mercury is turned into ashes , but rashly and without any fruit ; For they were deceived with the vain rumours of the Vulgar , who boast that he who is able to coagulate Mercury without mettals , hath the entire Magistry , as we have afore mentioned ; Many of them extracted Salts , Oiles , aud Sulphurs out of the Vegetables by art , but all in vain . For out of snch like Salts , Oiles , and Sulphurs , no coagulation of Mercury , or perfect projection or Tincture can be made . But whereas the Philosophers do compare their matter to a certain Golden Tree of seven boughs , they mean that it [ viz. the matter ] doth conclude the seven mettals , in its sperm , and that therein they lye hidden : on this account they called their matter Vegetable ; as also because as the natural trees do ( in their time ) bring forth sundry flowers ; so the matter of the stone doth discover most fair colours in the production of its Flowers ; Likewise on this acount [ the comparison is suitable ] because , there ariseth a certain matter out of the Philosophical earth as a company of sprouts and twigs , like to the spunge of the earth ; therefore they say that the fruit of their Tree hath its tendency to the Heaven . Therefore they have disclosed and deciphered the whole knack of the thing in the Vegetables as to the nature , but not in Vegetables as to the matter ; and also because their stone doth contain in it self a soul , body , and spirit , as the Vegetables do . CHAP. VIII . Of those who have sought the Stone in Animals . THey have also by a certain kind of similitude called this matter Lac Virginis , & the blessed blood of a Rosie colour , the which notwithstanding is agreeing to [ or enjoyed ] only by the Prophets and Sons of God. From thence the Sophisters gathered , that this Philosophical matter was in the blood of Animals or of man ; hereon taking occasion also , because they are nourished by Vegetables ; Others have sought it in hairs , in Salt of Urine in Rebis ; Others in Hen-eggs , and in milk , and in the Calx of Egg-shels , with all which they thought to have fixed Mercury . Some have extracted a Salt out of stinking piss ; supposing that to have been the matter of the stone . There wants not some persons also that have judged the little stones fouud in Rebis , to be the matter ; Others have macerated the Membranes of Eggs in a most sharp Lixivium , wherewith they have also mixed calcined Egg-shells most white like Snow ; to these they have attributed the Arcanum of fixation , for the transmuting of ☿ ; Others comparing the white of the Egg to silver , and the yoke to gold , have chosen it for their matter , [ and have therewith ] admixed Common Salt , Sal Armoniack , and burnt Tartar ; these they have shut up together in a Glass and putrified it in a B. M. and that so long , until the white colour became as red as blood . This they have destilled into a most stinking liquor wholly useless for that work for which t was sought after . Others have putrified the white and yelk of Eggs , from whence hath been generated a Basilick , the which they have burnt into a most red Powder , and have thought to tinge therewithall ; the author whereof was the Cardinal Gilbert in his Treatise ; Many also have macerated the Galls of Oxen and of other Creatures mixt with common Salt , and distilled it into a Liquor , with which they having moistned the Cementatory powders , supposed that by this Magistery they should tinge their mettals , which they call by the name of a part with a part , and thence came just nothing . Others have attempted to transmute Tutia by the addition of Sanguis Draconis and other things , [ also ] Copper and Electrum into Gold ; others ( according to the Venetians art ( as they call it ) take twenty Lysard-like-creatures , or more or less , and shut them in a pot , and make them even mad with hunger , that so they may devour one the other , so long till but one of them survives , which then is fed with the filings of Copper or Electrum , supposing that this Animal will by the digestion only of his stomack , effect the wish'd for transmutation ; Last of all they burn this Animal into a Red powder , which they thought must be Gold , but they were deceived ; Others also having burned the fishes called Tratas , have by melting found sometimes some Gold in them ; but there 's no other reason of it but only this , viz. those fishes in Rivers and Brooks do sometimes meet with small scalings and sparkles of Gold , and eat them ; yet t is but seldom ; such Cheaters are to be found chiefly in the Courts of Princes , [ Verily ] the matter of the Philosophers is not to be sought after in Animals ; and this I do admonish all ; but yet t is known that the Philosophers have called their stone Animal , because in its [ or their ] last operations , the virtue of this most noble fiery mystery causeth an obscure Liquor to sweat forth out of tha● matter in [ their ] Vessel , drop by drop ▪ From thence they presaged and foretold that in the last times there should come● most pure man upon the earth , by whom the redemption of the world should be accomplished ; and that this same man should emit or send forth bloody drop● of a Rosie or red colour , by which mea● he should redeem the world from sin● After the like manner , also the blood o● their stone ( yet , in its own kind ) di● free the Leprous mettalls from their infirmities and Contagion . On this account therefore they supposed , that they deservedly said their stone was animal ; Concerning this Mysterie thus speaks Mercurius to King Calid , This Mysterie is permitted only to the Prophets of God to know , whence it comes to pass that this stone is called Animal . For in the blood of this stone doth its soul lie hid . T is likewise composed of body , spirit , and soul. On the same account they have also called it their microcosm , because it hath the likeness of all the things in the world , and thence they again called it Animal , as Plato called the great world an Animal . CHAP. IX . Of such as have sought after the Stone in Minerals . HEre we may add the many Ignorant men that suppose the stone to be threefold , and to be hidden in a threefold stock or kind , viz. Vegetable , Animal , and Mineral ; Hence t is that they have sought for it in Minerals ; [ Now ] this Opinion is far wide of the Opinion of the Philosophers ; For they affirm that their stone is Uniformly Vegetable , Animal , and Mineral ; Now here you are to note , that Nature hath distributed its Mineral sperm into various kinds , [ or subjects ] viz. into Sulphurs , Salts , Borax'es , Nitres , Armoniacks , Allums , Arsenicks , Atramenta or Vitriols , Tutiae's , Trematites , Orpments , Realgars , Magnesias , Cinnaber , Antimony , Talch , Cachymia , Marcasites , &c. In all these nature hath not as yet attained to our matter , albeit that in some of the said species it layes it self open in a wonderfull aspect , for the transmutation of imperfect mettals that are to be brought to perfection ; for verily , a long experience , and fiery exercise do shew many various permutations in the matter of Minerals ; not only from some colours into other Colours , but also out of one essence into another , and from their imperfection to perfection ; And although that nature hath by the means of Minerals prepared , attained some perfection , & prosecuted it ; yet the Philosophers will not , that the matter of the Philosophick stone should proceed forth out of any of the Minerals , although they say their stone is Mineral ; Hence then the Sophisters taking occasion , do persecute Mercury himself with various torments ; Some with Sublimations , Coagulations , precipitations , Mercurial waters and Aq. fort . &c. All which erroneous wayes are to be shun'd , with the other sophistical preparations of Minerals ; the purgations , and fixations of Spirits and Mettals ; Wherefore all the preparations of the stone as of Geber , Albertus Magnus , and the like , are Sophisticall , their Purgations , Cemenations , Sublimations , Distillations , Rectifications , Circulations , Putrefactions , Conjunctions , Solutions , Ascentions , Coagulations , Calcinations , and Incerations , are wholly unprofitable ; both in the tripode in the Athanor , in the reverbera●ory furnace , in the melting furnace , the accidia or slow Henry , the dung , ashes , sand or such like , and also in the Cucurbit , the Pelican , Retort , Viol , fixatory , &c. The like is to be thought of the sublimation of Mercury by Mineral spirits , for the white and the red , as by Vitriol , Salt-peter , Allum , Crocus ♂ , &c. Of all which things , that Sophister Johannes de Rupescissa doth prate in his Treatise of the white and red Philosophick stone ; The which [ put them ] altogether , are all of them meer lying dreams . You must also shun the particular Sophistry of Geber , as his sevenfold Sublimations , or Mortifications , and also revisitation of Mercury , with his preparations by Salt of Rine , or [ Salts ] made by a Sepulchre , al which things are false . Some others have endeavoured to fix Mercury by the Sulphurs of Minerals and Mettals , but have been highly deceived ; Truly I have seen Mercury ( in this art ) to have been brought into a Mettalick body by such like fixations , and resembling and counterfeiting good silver in all likely-hood and respect , but when it hath been brought to the Test , then it hath appeared as t is , viz. false . CHAP. X. Of those who have sought after the stone , and [ also ] particulars in Minerals . SOme Sophisters have tryed to squeez out a fix Oil from Mercury seven times sublimed and so often dissolved ; and that by the means of Aq. fort . Strong waters , whereby they would bring imperfect mettals unto perfection ; but they have been constrained to relinquish this vain operation . Some have purged Vitriol seven times by Calcination , Solution and Coagulation , and with an addition of two parts of 🜹 , and by sublimation , that so it might be resolved into a white water , whereto they have added a third part of Quick ☿ , that it might be Coagulated by that water ; then afterwards they have so often sublimed the Mercury from the said Vitriol , and 🜹 , that it went into [ or became ] a stone ; This [ stone ] they affirmed ( being conceived of the Vitriol ) to be the red Sulphur of the Philosophers , with which they have ( by Solutions and Coagulations ) made progress to [ attain ] the stone , but in projection it all hath come to nothing . Others have Coagulated Mercury by a water of Allum , into an hard Mass like to Allum , the which they have unprofitably fixed with fixatory waters . The Sophisters do propose to themselves very many wayes of fixing Mercury , but in Vain , for in him is nothing perfect or constant to be had . Hence it is that t is a vanity to add Minerals unto him by Sophistical processes ; for by all of them he is stirred up to a greater malice and is rendred more lively , and is rather brought to a greater impurity , then to any perfection : So then the Philosophers matter is not to be from thence sought for , for that it [ viz. ☿ ] is an imperfect somewhat , the which to bring to perfection will be very difficult , yea impossible for any Sophisters progress ; for there 's nothing therein that can be stirred up or compelled into perfection ; Some have taken Arsenick often sublimed , and many times dissolved with the Oil of Tartar , and Coagulated , the which they have pretended to fix , and by which they would turn Copper into Silver , but yet even that is nothing else but a meer Sophisticate whitening ; for verily Arsenick cannot at all be fixed , except the workman be an Artist , and doth well know its tinging Spirit , in which verily all the Philosophers have slept vainly attempting to effect any thing thereof . Whoever therefore is ignorant of this spirit , cannot have any hope of fixing it , or of giving it that Virtue as may make it capable of the Virtue of transmutation ; Wherefore I make known to all , that the whitening whereof I spake but now , is grounded on a false foundation , and that thereby the Copper is deceitfully whitened but not changed ; Now Sophisters take the Copper thus counterfeited , and mix it with twice its weight of Lune , and sell it to the Gold-smiths and Mint-men : And at last they transmute themselves into false Coyners , not only they who sell , but such also as buy it : Some Sophisters instead of white Arsenik do take red , and with this they fall upon some false art ; because ( however t is prepared ) it affords nothing but a whiteness ; Some again have gone further , and dealt in common Sulphur , the which being so yellow , they have boiled in Vinegar , Lixivium , or most sharp Wines , for a day and a night , untill it became white ; then after this , have sublimed it from common Salt , and the Calx of Eggs , and boyled and sublimed it , and that many times ; yet for all this , it hath been alwayes combustible , although white . Now with this they have notwithstanding endeavoured to fix ☿ and turn him into Gold , but in vain ; yet indeed thence doth come the most excellent and fairest Cinnaber that ever I saw ; This they suppose to fix with the oil of Sulphur by cementation and fixation ; it gives somewhat of shew or appearance , but falls out otherwise then desired . Others have reduced common Sulphur into the form of a Liver , boyling it in Vinegar , with an admixtion of Linseed Oil , or Oil of Tiles , or Oil Olive ; Afterwards have poured it forth into a marble stone , aud made the form of a Liver ; The which they have distilled into a Citrine Oil , first with a gentle fire ; but they have ( to their loss ) tried , that they could not do ought as to the transmutation of Lune into Sol , as they supposed ; and as there is an infinite number of Minerals , so also is there much variety of their preparation ; the which to make any farther mention of in this place I shall forbear , because they require a peculiar Treatise : beware also of Sophisticate Oils of Vitriol and Antimony ; Likewise of the Oils of the Mettals , imperfect , or perfect , as ☉ and ☽ : because although the operation of these be most potent in the nature of things , yet the true process is known but to a very few , even to this day . You are also to abstain from the Sophistical preparations of common Mercury , Arsenick , Sulphur and such like ; viz. by sublimation , descention , fixation with Vinegar , Salt-peter , Tartar , Vitriol , Sal Ammoniack , in that way and manner which the books of Sophisters do teach ; Likewise avoid the Sophisticate Tinctures taken from Marcasites , and Crocus ♂ , and of that Sophistication called by the name of a part with a part , and of fix Lune , and such like trifles . For although they have some superficial appearance of truth , ( as the fixation of Lune , by little labour and industry ) yet the progress of the preparation thereof is of nought and invalid . Being therefore moved with compassion towards the good Operators of this art , I am willing to lay open , the very whole foundation of Philosophy , in 3. particular Arcanums , viz. in one by Arsenick , in a second by Vitriol ; and in the third , I shall explain it by Antimony . Out of , or from which I will teach the true projection upon ☿ and the imperfect mettals . CHAP. XI . Of the true and perfect particular Arcanum of Arsenick , for the white Tincture . SOme have written that Arsenick is compounded of Mercury and Sulphur ; others of earth and water ; and most [ say t is ] of the nature of Sulphur ; But whatever matter t is of , the nature thereof is such , as to transmute Copper into whiteness ; Also it may be brought to that perfection of preparation , that it may truly and perfectly tinge . But not by that way which evil Sophisters teach , as are Geber in the summ of perfection , Albertus Magnus , Aristotle the Chymist , in the book of the perfect Magistery , Rasis , and Polydorus ; for those writers , be they never so many , do either err , or write false things out of envy , and propose receipts , because they are even ignorant of the truth . Arsenick contains in it self three natural spirits , the first [ is ] Volatile , adustible , Corrosive and penetrating all mettals . This spirit whitens Venus , and after some dayes makes it spongious ; The which artifice pertains only to those who exercise the Caustick Art. The second spirit is Chrystalline and sweet ; The third is a tinging spirit , separated from the others aforesaid . The true Philosophers have searched after [ or found ] these three natural proprieties in Arsenick for the perfect projection of the Wise men ; But the Barbers who exercise Chyrurgery , do desire that sweet and Chrystalline nature separated from the Tinging spirit , for to use in the cure of wounds , and for Bubo's , Carbuncles , Anthrax and such other filthy Ulcers , not cureable but by a mild artifice or remedy . But [ as for ] that Tinging spirit , except the pure thereof be separated from the impure , the fix from the Volatile ; and the secret tincture from the combustible , [ it ] will not at all answer your desire in projection upon Mercury , Venus , or any other imperfect mettall . All the Philosophers have hidden this Arcanum , as a most excellent Mysterie ; This tinging spirit , separated from the other two , as above , thou shalt conjoyn to the spirit of Lune , and digest them together for the space of thirty two dayes , or untill they have put on a new body ; After that ( at the fortieth natural day ) it shall be kindled into inflammation by the heat of the ☉ . the spirit appears in a bright whiteness , and is endued with a perfect Tingeing Arcanum : Then t is at length fit for projection , viz. One part thereof upon sixteen parts of an imperfect body , according to the acuity or sharpness of the preparation ; From thence [ then ] appears shining Lune [ or Silver ] and as excellent as what comes out of the bowels of the earth . CHAP. XII . Of the Arcanum of Vitriol , and the Red Tincture to be thence extracted . VItriol is a very Noble Mineral , amongst the rest , [ was ] alwayes of very much admiration with the Philosophers , because the most high God hath adorned it with wonderfull endowments . They have vailed over its Arcanum with aenigmaticall figures , as thus , viz. Thou shalt vifit the inward parts of the earth , and shalt find by rectification the occult stone , a true medicine ; By the earth they understood the Vitriol it self ; and by the Inward part of the Earth , its sweetness and redness ; because in the occult part of the Vitriol , a subtile , noble , and most fragrant juice and pure oil lyes hid . The manner of drawing it forth is not at all to be attempted by Calcination or distillation ; for it must not at all be deprived of its greeness ; for assoon as ever t is rob'd thereof , the Arcanum of it also is gone , and so necessarily it must want its vertues . Verily t is to observed here in this place , that not only the Minerals , but also the Vegetables themselves and such like , that outwardly shew a viridity or greeness , contain an Oil within them as red as blood , the which is their Arcanum . Thence t is evident that their ridiculous distillations of the Apothecaries , are vain and foolish and of no moment , because they do not at all know how to bring forth the bloodlike redness of the Vegetables . Nature it self being wise , turns the waters of all Vegetables into a Citrine Colour , and from thence ( afterwards ) into a most red Oil like blood ; Now the cause of its coming to pass so slowly on , is the too much headlongness of the ignorant distilling operators , whereby the Viridity is absumed ; They have not learned to corroborate Nature in its virtues , whereby the noble virour [ or greeness ] ought to be rectified into a redness , per se : For example sake , White wine digests it self into a Citrine colour ; and in success of time the Green colour of the Grapes themselves is turnned per se into a red , lying hid under the Sky Colour . The greeness therefore of the Vegetables and Minerals being lost by the sluggishness of the Operators , the essence of them , and the spirit of the Oil , and most noble balsome of Arcana's is also lost . CHAP. XIII . Of the Process of Vitriol for [ or to ] the red Tincture . VItriol contains in it self many dirty and viscous [ or slimy ] imperfections ; therefore its greeness must be often extracted with water , and rectified until it hath put off all the Impurities of the earth ; All which rectifications being finished , there must be much care taken that the matter lie not open to the Sun ; because it will turn the greeness thereof into a paleness , and together therewith swallow up the Arcanum : Let it be kept ( covered over ) in a stove , that no defilement come thereto ; [ then ] afterwards let it be digested in a glass shut for the space of some moneths , or so long untill there appears various colours , and the highest redness . But yet you must not think that ( by that process ) the redness is sufficiently fixed , but must be farther purged from the Interiour accidental defilements of the earth , and that on this wise . T is to be rectified with Acetum untill the earthly defilment be wholly removed , and the feces separated ; This now is the true and best rectification of its Tincture , of which the blessed Oil is to be extracted ; From it [ then ] being diligently shut in a glass and an Alembick speedily set thereon , and the joints done with bitumen [ or luted ] that the spirits exhale not , in the distillation of its Oil , the spirit is to be drawn forth with a sweet and gentle fire . This Oil is much more delectable and sweet then any dispensatory Aromatical balsome whatsoever , and is void of all other acrediny or sharpness ; Now in the bottom of the Cucurbite there will reside a certain most white earth , bright aud shining like Snow , the which keep charily from all dust and filth . That same earth is wholly separated from its redness ; From thence [ now ] follows the greatest Arcanum , viz. a Super-celestial marriage of the soul most highly purified and washed by the blood of the Lamb , with its own bright , lustrous , and purified body ; This is the true super-celestial matrimony whereby the life is prolonged even to [ its ] last appointed time after this manner ; therefore the soul and spirit of Vitriol ( which are its blood ) are coupled with their own purified body that they may be eternally inseparable ; Take therefore this our foliated earth in a glass phial ; pour thereto its Oil by little & little ; the body will in a moment receive and embrace its soul , for as much as the body is most earnestly affected with the desire after its soul , and the soul doth most perfectly delight in the Embracements of the body ; This conjunction therefore of them being put into a furnace of secrets , continue it there for fourty dayes , which being over , thou shalt have a most absolute oil of a wonderfull perfection ; wherewith Mercury , and all the other imperfect mettals are turned into Gold. Now wee 'l speak a word or two of the multiplication thereof . [ viz. ] Take corporal Mercury , the proportion of two parts , the which wet over with three parts of the like weight of the said Oil , and let them remain together for forty dayes . By this proportion of weight , and by this order , the multiplication may be made to Infinity . CHAP. XIV . Of the Secrets and Arcana's of Antimony as to the red Tincture , for transmutation . ANtimony is a true Bathe for Gold ; But the Philosophers have called it their Examinator and Stilanx , or The Poets say that in that bath Vulcan wash't Phoebus , and purged him from all filth and imperfection ; T is born of a most pure and most Noble Mercury aud Sulphur , under a Vitrioline stock or kind , in a mettalline form and splendour ; Some of the Philosophers have called it the white lead of the wise men , or simply Lead . Take therefore Antimony , and that the very best , as much as thou wilt ; this ♀ being dissolved into its own Aq. fort . let be cast out into Cold water , adding a very little Crocus ♂ : that it may fall into a sediment at the bottome of the Vessell ; for otherwise it will not put off its feces ; Now then after t is thus dissolved , it will acquire a most high fairness ; Put it into a Glass fenced all about with a most compact Lute , or into a stone Bocia , or bolt-head , and let be admixed thereto of calcined Tutia , sublimed to the perfect degree of the fire , and diligently beware of Liquefaction , because it breaks the glasses by the overmuch heat ; from one pound of this Antimony is a perfect sublimation to be had in the space of two dayes . This sublimate being put in a phial that a third part may touch the water , and the Vessell Luted , that the spirits fly not away , let it be hang'd over a Tripode of secrets , and let the work be urged at first with a gentle fire , like to the heat of the Sun in the midst of Summer ; then at length on the tenth day let it be a little augmented . For by too much heat the glasses break , and sometimes also , the furnace leaps a pieces . Whiles the Vapour ascends , various colours appear . Let the fire be moderated and governed so long , untill the matter be seen red ; Afterwards let it be dissolved in most sharp Vinegar , and cast away the feces ; Let the Vinegar be abstracted and let [ it ] be again dissolved in common distilled water , which must be again abstracted , and the sediment be distilled with a most vehement fire , in a glass most accurately shut ; [ then ] the whole body of the Antimony will ascend into a most red Oil , resembling the colour of a Ruby , and will flow down drop by drop into the receiver , of a most fragrant Odour , and most sweet Savour . This is the highest Arcanum of the Philosophers in Antimony ; the which most [ of them ] make [ or place ] amongst the Arcana's of Oils . Then lastly , let the Oil of Sol be made after this manner ; Take of the purest Sol , as much as you will , the which you must dissolve in rectified spirit of Wine ; Let the spirit be sometimes abstracted therefrom , and be again so often dissolved ; Let the last Solution be kept with the spirit of wine , and circulated for a moneth ; Afterwards let the the Volatile gold be distilled , and the spirit of Wine by an Alembick three or four times , that it may fall down into the Receiver , and be brought into its highest essence : To half an ounce of that dissolved gold , let one Ounce of the oil of Antimony be added . This Oil doth presently embrace the other , in the heat of a B. So that it doth not easily let it go from it self , although the spirit of Wine be abstracted ; By this way shalt thou have the highest mystery of Nature , and an Arcanum which cant be equalled by any thing in the nature of things . These two Oils thus united after the manner thus spoken of , are to be shut up in a Phial , and hanged up in a Tripode for a Philosophical moneth and to be cherished with a most gentle fire ; Although if the fire be tempered after a due proportion , this work will be finished in one and thirty dayes , and brought unto perfection , whereby Mercury and all other Imperfect mettals do acquire the perfection of Gold. CHAP. XV. Of the Projection to be made by the Ministry and Arcanum of Antitimony . THere can be no weight assigned in this work of projection although the Tincture it self may be drawn from some subject by [ or in ] a certain and sure proportion , and fit instruments ; for that medicine doth tinge sometimes thirty or fourty , sometimes sixty , eighty and an hundred parts of imperfect mettal ; so that the chiefest knack or art in this business is about the mundation or cleaning of the medicine , and in the industry of the operator ; also according to the greater [ or lesser ] cleaness and purity of the Imperfect body used hereabouts . For example , One Venus is purer then another ♀ : from whence it comes to pass that a determinate weight in projection cannot be had . This only is worth the noting , that if it chanceth that the Operator hath taken too much tincture , he may correct this error by the addition of [ more ] imperfect mettal . But if there be too much of the subject whereby the virtues of the Tincture are rendred too weak , this fault may be remedied easily by the Cineritium or Test , or by Cementations , or by ablutions with Crude Antimony ; as to this part [ of work ] there 's nothing that may hinder the Operator ; only he 's to set that before himself , which is omitted by all the Philosophers , and of purpose concealed by some ; viz. in projections , the revivification of imperfect bodies is necessary , that is , the Animation ( or as I may so call it ) the spiritualization [ of them ] concerning which some have said , that their mettals ate not the vulgar , because they live and have a soul. The Animation is thus done . TAke Venus , reduce it into thin Plates , as much as you will , ten , twenty , or forty pound ; let them be incrustrated or smeared over with a pulse made only of Arsenick and calcined Tartar , and let them be calcined in their Vessel for the space of four and twenty hours ; then at length let the Venus be beaten into powder , be washed and cleansed exceeding well . Let the Calcination be repeated , [ together ] with the ablutions three or four times ; By this way it becomes purged and cleansed from its gross viridity and its unclean Sulphur ; Verily yon must beware of the Calcinations that are made with common Sulphur ; for it doth wholly deprave all the good is in a mettal , and renders that which is evil worse . [ Now ] to ten Marks — of that putged Venus let be added one of pure Lune ; But that by the projection of the medicine the work may be the sooner accelerated and hastned , and that it may the more easily penetrate the imperfect body , and expell all such parts as are contrary to the natute of Lune , that very thing may be easily done by the medium of a perfect ferment ; For the work is defiled by an unclean Sulphur , so that there will be [ as t were ] a cloud stretched over the superficies of that which is transmuted , or the mettal will be mixed with some of the Offals or Scoria's of the Sulphur , and be cast away with them . But verily , if you would project , of the red stone , for the red transmutation , it must first fall [ or be projected ] upon Gold , and afterward upon Lune , or upon any other purged mettal , as we have declared above ; [ then , ] from thence doth come most perfect Gold. CHAP. XVI . Of the Vniversal matter of the stone of the Philosophers . AFter the mortification of Vegetables [ they ] by the concurrence of two Minerals , as Sulphur and Salt , are transmuted into a Mineral nature , so that at length they become perfect minerals ; for in the Mineral holes and dens and wide fields of the earth , are found Vegetables which in long success of time , and by the continued heat of Sulphur , do pu● off the Vegetable nature , and put on a Mineral ; And that doth chiefly happen , where the appropriate nutriment is taken away from these Vegetables , whereby they are afterwards constrained to take their nourishment from the Sulphurs and Salts of the earth , so long , untill that which was afore a Vegetable , do pass into a perfect Mineral ; And thus out of this Mineral condition a certain perfect Mettallick essence doth sometimes arise , and that by the progress of one degree into another : But to return to the stone of the Philosophers , the matter whereof ( as some have mentioned ) is a most difficult matter of all others to be found out , and abstruse for the understanding ; Now the way and the most certain rule of the finding out of this as well as of all other things , what they contain , or are able to do , is a most diligent examination of their Root and Sperm , whereby knowledge is attained ; for the accomplishment of which , the consideration of principles is very necessary ; as also by what way , and medium nature doth at first go from imperfection to the end of perfection ; For the consideration whereof , t is chiefly requisite , most certainly to know , that all things created by nature do consist of three principles , viz. of natural Sulphur , Mercury , and Salt , mixt into one , [ so ] that in some things they are Volatile , in other things fixt : As often as a corporal Salt is throughly mixt with a spiritual Mercury and Animated Sulphur into one body , then doth nature begin to work in subterranean places , ( which serves for its vessels , ) by a separating fire , by which the gross and impure Sulphur is separated from the pure , and the Earth from the Salt , and the cloudiness from the Mercury , those purer parts being reserved ) the which parts nature doth again decoct together into a pure Geogamick — body . The which Operation is accounted [ of ] by the Magi , as a Mixtion and conjunction by the Union of the three , viz. body , soul , and spirit . This Union being compleated , from thence doth result a pure Mercury , the which if it flows through the subterrean passages and Veins thereof , and mess with a Caheick — Sulphur , the Mercury is Coagulated by this [ Sulphur ] according to the condition of the Sulphur . But notwithstanding , t is as yet volatile , and scarce decocted into a mettall for the space of an hundred years . Thence arose this so much common an opinion , that Mercury and Sulphur are the matter of mettals , the which is also evident by the Relation of the Miners . Yet common Mercury and common Sulphur are not the matter of mettals , but the Mercury and Sulphur of the Philosophers are incorporated and innate in perfect mettals , and in the forms of them , that they never fly from the fire , nor are depraved by the force of the corruption of the Elements . Verily by the dissolution of that same natural mixtion our Mercury is tamed or subjected , as all the Philosophers speak ; Under [ or from ] this form of words , comes Mercury to be extracted out of perfect bodies , and [ out of ] the virtues [ and puissance ] of the earthly planets . The which Hermes affirms in these words , The ☉ and ☽ ( saith he ) are the roots of this art . The Son of Hamuel saith that the stone of the Philosophers is a Coagulated water , viz. in Sol and Lune ; from whence t is evidently cleer , that the matter of the stone is nothing else but ☉ & ☽ : this is also hereby confirmed , in that every like thing generates and brings forth its like ; And we know that there are no more but two stones , white and red ; there are alfo two matters of the stone , Sol and Lune coupled together in a proper Matrimony , both natural and artificial ; And as we see , that either man or woman cannot generate without the seed of both ; in like manner , our Man ☉ and his Woman ☽ cannot conceive , or frame onght for generation without both their Seeds and Spermes ; Thence have the Philosophers gathered , that a third thing is necessary , viz. the Animated seed of both , of man and woman , without the which they have judged all their whole work to be vain and foolish : Now such a Sperm is [ their ] Mercury the which by a natural conjunction of both bodies of ☉ and ☽ , receives their nature into it self in Union ; and then at length and not before is the work fitted for congress , ingress and Generation by the manly and feminine virtue and power . On this account the Philosophers took occasion to say , that Mercury is composed of body , soul , and spirit , and that it hath assumed the nature & property of all the Elements — Therefore from a most powerfull ingenuity and discretion or understanding they have affirmed their stone to be animal , the which also they have called their Adam , who carryes his inv●sible Eve hidden in his own body , from that moment of time wherein they were united by the power of the most high God , the framer of all the creatures ; for which cause it may deservedly be said , that the Mercury of the Philosophers is nothing else but their most abstruse compounded Mercury , and not that common ☿ : Therefore have they discretly told the wise , that there is in Mercury whatsoever the wise men seek . Almadir the Philosopher saith , we do extract our Mercury out of one perfect body , and two perfect natural conditions incorporated together ; the which [ ☿ ] indeed doth thrust forth its perfection outwardly , whereby t is able to resist the fire , and that its intrinsecal imperfection may be defended by the extrinsecal perfections ; By this place of the most witty Philosopher , is the Adamical matter understood , the Limbus of the Microcosm , the homogeneal , Only matter of all the Philosophers , whose sayings also ( which we have afore mentioned ) are meerly golden , and to be had in most high esteem , because they contain nothing superfluous , or invalid ; Briefly therefore the matter of the Philosophers stone is nothing else but a fiery and perfect Mercury , extracted by — Nature and Art , that is the artificially prepared and true Hermaphrodite Adam , and Microcosm , That most wise Mercurius the wisest of the Philosophers affirming the same , hath called the stone an Orphan : Therefore our Mercury is that very same that contains in it self the perfections , forces and virtues of the Sun , and which runs through the Streets and houses of all the Planets , and in its regeneration hath acquired or gotten the virtue of things above and beneath ; to the marriage also of which [ things viz. above and below ] it is compared , as is evident from the whiteness and redness wound or heaped up together therein . CHAP. XVII . Of the Preparation of the matter of the Philosophers stone . THis is that which nature doth most chiefly require , viz. that its own Philosophick man be brought into a Mercurial substance , that it may spring forth into the Philosophick stone . Moreover you are to note , that those common preparations of Geber , Albertus Magnus , Th. Aquinas , Rupescisca , Polidorus , and such like , are nothing else but some particular Solutions , Sublimations and Calcinations , not at all pertaining to our Universal [ work ] which [ work ] doth want only the most secret fire of the Philosophers ; Therefore the fire and Azoth may suffice thee ; [ And whereas ] the Philosophers do make mention of some preparations , as of putrefaction , destillation , sublimation , calcination , coagulation , dealbation , rubification , ceration , fixation , &c. you are to understand , that in their Universal [ work ] Nature it self doth accomplish all the operations in the said matter , and not the workman , [ and that ] only in a Philosophical Vessel , and with a such like fire , not a common fire . The white and the red do proceed out of one root , without any medium . T is dissolved by it self , coupled by it self , albifyes , and rubifyes ; is made saffrony and black by it self , marries itself , and conceives in it self : T is therefore to be decocted , to be baked , to be fused , it ascends , and descends . All which Operations , are indeed [ but ] one Operation made by the fire alone ; But yet some of the Philosophers have by a most high-graduated essence of Wine , dissolved the body of Sol , have made it Volatile , so as to ascend by an Alembick , subposing that this is the Volatile , true Philosophick matter , whereas it is not ; And although it be no contemptible Arcanum , to bring this perfect mettalline body into a Volatile and spiritual Substance , yet notwithstanding they err in the Separation of the Elements ; the which process of [ those ] Monks , viz. Lully , Richard the Englishman , Rupescisea , and others , is erroneous ; By which [ process ] they supposed to separate gold by this way into a subtile , spiritual , and elementary power , each one a part ; [ and ] afterwards by circulation and rectification to couple them again into one , but in vain ; for verily , although one Element may after a sort be separated from another , yet nevertheless every element , after this manner separated , may again be sepatated into another element , the which parts cannot at all ( afterwards ) either , by pellicanick circulation or destillation , return into one again , but they always remain a Certain Volatile matter , and Aurum Potabile as they call it ; The cause why they could never arrive to their intention , is this ; because nature is not in the least willing to be thus distracted or separated , by humane disjunctions , as by terrene [ things ] glasses and instruments . She her self alone , knows her own operations , and the weights of the Elements , the separations , rectifications and copulations of which she accomplisheth , without the help of any Operator or Manual artifice ; Only the matter is to be contained in the secret fire , and in its occult Vessel ; The Separation therefore of the Elements is impossible [ to be done ] by man ; which separation should it have some appearance , yet notwithstanding is not true , whatsoever is spoken thereof by Raimund Lully , and his English golden noble Work , which he is falsly supposed to have framed . For Nature it self hath in her self her proper Separater ( which doth again conjoyn what it separates ) without the help of man , and doth best know all [ her Trade ] and the proportion of every element , and not man ; whatever such erroneous Scriblers do ( in their frivolous and false receipts ) boast of this their volatile Gold. This [ then ] is the opinion [ or mind ] of the Philosophers , that when they have put their matter into the more secret fire , it be all about cherished with its [ own ] moderate Philosophical heat , that [ so ] beginning to pass through corruption it may grow black : This operation they call putrefaction , and the blackness they name the head of the Crow : They call the ascension and descension thereof distillation , ascension and descension ; they call the exsiccation , coagulation ; and the dealbation , calcination : And because it is fluid and soft in the heat , they have made mention of Ceration ; when it hath ceased to ascend and remain liquid in the bottom , then they say fixation is present . After this manner therefore , the Appellations and terms of the Philosophical operations are to be understood , and no otherwise . CHAP. XVIII . Of the Instruments and Philosophical Vessel . THE Putatitious Philosophers have rashly understood [ and imagined ] the Occult and Secret Philosophical Vessel , and Aristotle the Alchymist ( not that Grecian Academical Philosopher ) hath [ conceited it ] worser , in that he saith the matter is to be decocted in a threefold Vessel ; but he hath worst of all [ understood it ] that says , viz. that the matter in its first separation , and first degree , requires a Mettalline Vessel ; in the second degree of Coagulation and dealbation of its [ own ] earth , a glass Vessel ; and in the third degree , for fixation , an earthen Vessel . Nevertheless the Philosophers do understand by this [ Vessel ] one Vessel only in all operations , even to the perfection of the Red Stone ; seeing therefore , that our matter is our root for the white and the red ; t is necessary that our Vessel ought to be on this wise , that the matter therein may be governed by the Celestial Bodies ; for the invisible Celestial Influences and impressions of the Stars are exceeding necessary to the Work ; otherwise 't will be impossible for the invincible Oriental , Persian , Chaldean and Egyptian Stone to be accomplished ; by which [ Stone ] Anaxagoras knew the vertues of the whole Firmament , and foretold of the great Stone that should descend [ down ] upon the earth out of Heaven , the which also happened after his death . Verily our Vessel is most chiefly known to the Cabalists , because it ought to be framed according to a truly Geometrical proportion and measure , and of [ or by ] a Certain [ and assured ] Quadrature of a Circle : or thus , that thee Spirit and soul of our matter , may in this Vessel , elevate with themselves ( answerable to the altitude of the heaven ) the [ things ] separated from their own body . If the Vessel be narrower or wider , higher or lower then is fit , and then the ruling and operating Spirit and Soul desires the heat of our Philosophical Secret Fire ( which is indeed most acute ) would stir up the matter too violently , and urge it to overmuch operation , that the Vessel would leap into a thousand pieces , to the hazard and danger of the body and life of the Operator : whereas contrariwise , if it be more wide or capacious then for the heat to operate upon the matter according to proportion , the work will also be frustrate and vain . And therefore our Philosophical Vessel is to be framed with the greatest diligence : But as for the matter of this our Vessel , they alone do understand it , that in the first Solution of our fixt and perfect matter , have adduced or brought this [ matter ] into its first Essence ; and so much for this . The Operator must likewise most accurately note what it is , that the matter ( in the first Solution ) le ts fall , and casts out from it self : The manner of describing the form of the Vessel is difficult ; it must be such as nature it self requires [ t is ] to be sought for and searcht after , out of one and the other , that [ so ] it may ( from the altitude of the Philosophick Heaven , elevated from the Philosophick Earth ) be able to operate upon the fruit of its own earthly body . Verily it ought to have this Form , that a separation and purification of the Elements ( when the Fire drives the One from the other ) may be made , and that each [ Element ] may possess its own place in which it sticks ; and the Sun and the other Planets may exercise their operations round about the Elemental Earth , and the course of them may not be hindred in their circuit , or be stir'd up with too swift a motion : Now according to all these things here spoken of , it must have a just proportion of Roundness and Height : But the Instruments for the first mundification of Mineral Bodies , are melting Vessels , Bellows , Tongs , Capels , Cupels , Tests , Cementatory Vessels , Cineritiums , Cucurbits , Bocia's for Aq. fort . and Aq. regia , and also some things as are necessary for projection in the last Work. CHAP. XIX . Of the secret Fire of the Philosophers . THis is the renowned Judgement and Opinion of the Philosophers , viz. the Fire and Azoth may suffice ; for the fire alone is the whole work , and the Entire art : Moreover , as many as do build up their fire with coals , do err , containing the Vessel in that heat , some have in vain attempted with the heat of horse-dung ; they have with the fire of Coals without a medium sublimed the matter , but not dissolved it . Others have caused an heat with their Lamps , affirming that to be the secret fire of the Philosophers , for the making of their Stone ; some have placed it in a Ball : [ but ] first in an heap of Ants Eggs ; others in Juniper Ashes ; some have sought the fire in Calxvine , in Tartar , Vitriol , Nitre , &c. Others in Aq. ardens , as Thomas Aquinas falsely speaking of this fire , saith , that God and the Angels cannot want this fire , but do use it daily : What a blasphemy is this ? Is it not a most manifest Lye , that God cannot be without the Elemental Fire of Aq. ardens ? All those heats with those mediums spoken of , that are excited by the fire , are altogether unprofitable for our work : Take heed thou beest not seduced by Arnoldus de villa nova , who wrote of this fire of Coals ; for verily he will deceive thee herein . Almadir saith , that the invisible rays alone of our fire are sufficient ; another brings in [ as an ] example , that the Celestial heat doth by its reflections , make for the Coagulation and perfection of Mercury , as also for the Mettallick generation , by its continued motion ; again the same [ saith ] make a vaporous Fire , digesting and cocting [ or ripening ] continual , yet not flying or boyling , shut close , compassed about with ayr , not burning , but altering and penetrating . Now I have truly told you all the manner of the fire and of the heat to be stirred up , if thou art a true Philosopher , thou wilt well understand ; thus much he . Salmanazar saith , Our fire is a corrosive fire , which spreds [ as 't were ] ayr-like a cloud over our Vessel , in which cloud the rays of this fire are hidden . [ Now ] if this dew [ of the ] Chaos and moisture of the cloud fail , an error is committed . Again , Almadir saith , unless the fire doth heat our Sun with its moisture , by the dung of the mountain , in or with a temperate ascending , we shall not be partakers either of the white or the red Stone . All these things do openly demonstrate unto us , the Occult Fire of the Wise men . Briefly , this is the matter of our Fire , viz. that it be kindled by the quiet Spirit of the sensible Fire , the which drives upwards ( even as the heated Chaos ) directly opposite [ or under ] and above our Philosophick matter , which heat glowing above , or below our Vessel , doth after the manner of a perfect generation , constantly urge or press onwards temperatly and without intermission : Thus I. CHAP. XX. Of the ferment and Weights of the Philosophers . THE Philosophers have very much laboured in the Art of Ferments and Fermentations , the which [ art ] seems to be the chiefest of [ all ] others ; concerning which also , some have made a Vow to GOD and to the Philosophers , that they will never manifest the Arcanum of that thing either by similitudes or parables . Whereas notwithstanding , Hermes the Father of all the Philosophers in the Book of his 7. Treatises doth most clearly lay open the Ferments , saying , that it consists of nothing else but its own paste , and more largely [ saith ] that the Ferment whitens the Confection , and hinders adustion ; and doth wholly keep back and retard the Flux of the Tincture , doth comfort bodies , and encrease union . Also he saith , that this is the Key , and the end of the Work ; concluding that the Ferment is nothing else but the paste , as [ the Ferment ] of Sol is nothing else but Sol , and of ☽ 't is nothing else but Lune ; others affirm that the Ferment is the Soul , the which if it be not rightly prepared according to the Magistery , it will effect nothing . Some Zealots , or zealous men of this Art do seek the Art in common Sulphur , Arsenick , Tutia , Orpment , Vitriol , &c. but in vain , because the substance which is sought after is the same with that from which it must be drawn forth : T is therefore to be noted , that the Fermentations thereof [ and of that kind ] do not succeed as these Zealots would have it , but ( as appears by the thing spoken of above ) only in natural successes [ or progress . ] But now at last to come to the weight , 't is to be observed in a twofold manner ; the first is natural , but the other is artificial : The natural obtains its effect in the earth , by nature and concordancy . Of the which Arnoldus speaks : If there be more of less earth added , then nature endures or can bear , then the soul is choaked , and no fruit perceived thence-from , nor fixation : The same thing is to be considered of as to the water , viz. If more or less thereof be taken , then 't will bring as inconvenient a loss ; for the superfluity thereof will render the matter beyond measure moist , and the defect thereof will render it dryer and harder then is just . If there be too much ayr , then is there an impress of too much tincture ; if too little , then the body becomes pallid : Likewise if the fire be too vehement , the matter is burnt up ; if too remiss it hath not the power of drying up , nor of dissolving , nor of heating the other Elements ; in these things doth the Elemental weight consist . But the Artificial [ weight ] is most occult ; for it is shut up in the Magical Art of Ponderation [ or weights : ] Now the Philosophers say , that between the Spirit , Soul , and Body , the weight consists of Sulphur , as the Guider of the work ; for the soul doth greatly desire Sulphur , and doth necessarily observe [ it ] by reason of [ or in relation unto ] the weight . Understand it thus ; our matter is united to a red fixt Sulphur , to which [ Sulphur ] a third part of the Regiment or Governance is committed , even unto the ultimate degree , that it may perfect [ even ] to infinity the operation of the stone , and may therewith persist or abide , together with its fire , and may consist of a weight equal with the matter it self , in all and through all , without the variation of any degree of permutation or change . Therefore after that the matter is fitted , and mixed in its proportionable weight , 't is to be excellently well shut with its Seal , in the Philosophers Vessel , and be committed to the secret Fire , in the which the Philosophical Sun will arise , and spring up , and will enlighten all things which expect its Light , and do with exceeding much hope desire it . Thus in these few words we will conclude the Arcanum of the Stone , which is not maimed or lame in any one point , nor defective ; for the which we give God immortal praises and thanks : Now wee 'l unlock to you our Treasure , which all the riches of the whole world is not able to buy . The Treasure of Treasures , by Theophrastus Paracelsus . NAture hath produced in the bowels of the earth one kind of Mineral , the which is wonderfull , and twofold ; and this is to be found in sundry places of Europe . The best that ever came to my hand , and that was proved so by experience , of [ or according to ] the figure of the greater world , is in the East , of the Astrum of the Sphear of the Sun ; the other doth consist in the Meridional [ or Southern ] Astrum ; in its first budding forth , it is the Viscus [ or gum ] of the earth , produced [ or brought forth ] by its [ own ] Astrum into light ; and is ( in its first Coagulation ) adorned with a redness ; in it are included all the flowers and colours of the Minerals , of the which much hath been spoken by the Philosophers : And as to what appertains to the cold and moist nature , it hath been ( by a kind of comparison ) adapted [ or suited ] to water : But verily the perfect experimental knowledge thereof , hath hitherto lain hidden from very many , yea almost all the Philosophers that have ( afore my time ) hitherto shot their Arrows towards the Mark , and having used vain Attempts have most widely declined [ and erred ] from the true and compleat scope . They have thought that Mercury and Sulphur are the mother and father of all Mettals ; but verily they have not remembred [ or minded ] the third : yea ( which is more ) there 's none of these that could yet take [ or get ] that Net pertaining to [ this ] Fishing into [ their ] hands , because [ this net ] is agreeable to [ or resembling ] a true Water , the Mother of Mettals , the which [ water ] being separated by a Spagyrical Artifice , lays open its Fishes , but such Fishes , as neither the Galenical Fishing , nor Avicens broken and torn net can ever be able to catch or lay hold of . Should I but demonstrate to our Modern Physitians , even the bare name only of the Conjunction , Solution , and Coagulation , which Nature it self in the beginning of the World hath laid open and demonstrated in this its [ own ] created [ Subject ] a year would hardly suffice ; no , nor all the Paper that can be got , would be enough to instruct or inform them : Verily , I say , that in this Mineral , [ there are three substances to be had , as Mercury , Sulpur and a Mineral Water , of which [ three ] it is composed ; and being separated Spagyrically is dissolved in its Own proper [ and ] not yet ripe Liquor , and is hidden as a Pear in its proper Tree . The hider of the Pear is the Tree , upon the which as the Stars and Nature do agree [ and work ] together , it gives forth green bows , and afterwards in March yields Buds , and manifesteth Flowers , and so proceeds on even to the production of the fruit of the Pear ; then at Autumn the fruits depart [ or are ripe . ] Not unlike hereto , is is to be considered of , as to the Minerals in the bowels of the earth , which are thrust or brought forth by the Astrum's or Stars ; the which thing those Alchymists must chiefly consider of , that breathe or pant after the Treasure of Nature : The manner of which Artifice , as to its beginning , middle and end , I shall lay open in the following Treatise , and also its Water , Sulphur and Balsom . By the Solution of which three , and their Conjunction again into One , is the whole business of the thing finished after this manner . Take the Mineral of Cinnatre , the which wash and purge with a Celestial Water for three hours ; then strain it and dissolve it in Aq. Regis , made of Vitriol , Salt-Peter and common Salt ; Let it be abstracted by an Alembick , be again poured on , and care taken by Cohovation , that the pure be separated from the impure , as followeth beneath . Let it putrifie in Horse-dung for a moneth , then afterwards let the Elements be separated ; and when they discover their Signs , let them be distilled by an Alembick in a fire of the first degree , whereby the water and the ayr do ascend first , and then the fire , and that [ is done ] by the other degrees [ of the Fire ] the which may be discerned by an expert Operatour : In the bottom of the Vessel remains the earth , in the which lyes hid [ even ] all that which many have sought for , and but most few have found . This earth thou must shut up in a Reverberatory , and Aritificially Calcine it , proceeding from the first to the fifth degree , and in each degree the space of five hours ; by this 't will come to pass that thou wilt have a Volatile Salt , exceeding subtle like an Alcool , and the Stable and constant Astrum of the Fire and the Earth , the which thou shalt separate by the Elements of the water and the ayr which thou keptst afore . Then put it in digestion of a B. M. for eight hours , and thou shalt see that which is hitherto unknown unto , and not at all considered by many Alchymists . Separate [ them or it ] according to thy experience artificially , and after a Spagyrical manner , the earth it self will be rendred white in a wonderful manner , out of which the Tincture hath been extracted . Conjoyn the Element of the Fire with the Alcolizated Salt of the earth by digestion , and a Pellicanick Artifice , [ then ] that substance will yet again put [ down ] another Sediment , the which thou shalt separate from the pure : Then at length take the Pellicanated Lyon which at the beginning was sound out and obtained : [ And ] when thou seest the Tincture thereof , and the Element of the Fire above [ or at top of ] the water , ayr , and earth , separate it by a Tritory or Separating-glass , and strain the Sun thereof by inclination ; for it is Aurum potabile . Moisten it over with the sweet Alcoole of Wine , and let it be again abstracted until the Acuity and sharpness of the Aq. Reg. be no more perceived : Separate this Oil of Sol , and put it in a Retort , closed with an Hermetical Seal for its elevation , that is , its exaltation , that it may be doubled in its degree : Take this Glass [ thus ] shut , and put it in a cold place , it will not be there dissolved but will be Coagulated ; this is to be repeated three times , by Solution and Coagulation . By this Artifice the Tincture of the Sun is perfected in its degree . Then at length take twice as much of this Verus ( most highly prepared after a Spagyrical manner ) to which pour the elements of the Water and Ayr which thou keptst ; dissolve and putrifie it for a moneth as afore : And when 't is come to its perfection , thou shalt see the sign of the Elements , separate the one from the other ( for there will be an ocular appearance ) viz. of the red secret from the white ; This then thou shalt separate from the white , for it is the red Tincture , so potent , that it can tinge all white bodies into redness , or red [ bodies ] into whiteness , which is very wonderful ; urge this Tincture by a Retort , thou shalt see a blackness to arise up , the which urge again by a Retort , and that so often untill it be white ; Prosecute this thy work , neither despair in thy minde , because of the very much labour . Rectifie it so often until you see the green Lyon true and clear , ponderous and heavy , which tingeth into perfect Gold : Do not desist from the work which we have now mentioned , until thou hast the signs [ or marks ] and seest the Lyon and Treasure , not to be bought with [ at ] the the Treasure of the Tenth Lion [ or Leo the Tenth ] the Pope of Rome . 'T is well for him that hath found it , and knows how to apply it for Tincture . This is the true Balsom of the Celestial Astrum● , or Stars , the which suffers not any body to go into putrefaction , nor doth it leave either Lepry , Gout , or Dropsie unexpelled , by ( or in ) the administration of one grain ; if it shall be fermented with the Sulphur of Sol : O thou German Charles , Where 's thy Treasure ? Where be thy Doctors and Physicians ? Where are thy Boylers of Lignum Guaicum ? who do purge only and make Laxative . What! Is thy Heaven thus provoked , & thy Stars [ thus ] wandred from the right course , and thy straight Line declined unto another way ? What! are thine eyes transmuted into Glass and Carbuncle that they see those things only which pertain to ornament , and to a superficial Spectacle , disdain and pride ? Verily , if thy Doctors did but know , that their Prince , whom they call Galen , did live with the Infernal [ Spirits ] and that he wrote back from thence hither , whereby he might make evidently known to the whole world the deserved Condemnation of himself , they would ( out of meer astonishment ) flap themselves with the Foxes tail : Nor is Avicen to be otherwise thought of , but that he sits in the Porch of Hell , with whom I have had some Disputation and Controversie about his Aurum potabile , Philosophers Stone , and Triacle . O ye troop of Sophisters , who plainly counterfeit the Medicinal Art , whereas t is born from God , and commited to Nature , and not to you ye most unworthy men ; for ye do too too unworthily despise her . Look to it , O ye Cheaters of Mankinde , Ye who love the upper Seats , in the earth , whereupon ye also sit : After my decease shall my Disciples arise , who shall lay you open ye Hypocrites , and bring you abroad to the Light , together with your most unclean Cooks ; ye miserably deceive your Princes and Christian Potentates , and bring them to the grave by your Medicine : Wo be unto you at the last Judgement day . I hope that my Monarchy will triumph with the honour due unto me ; not that I extoll my self , but Nature her self doth extoll me ; for 't is from her that I am born a Physitian ; her I follow ; she knows me , and I her , because I have seen the Light that is in her , and have approved [ or made it good ] in the Figure of the Microcosm , and have found it so in her world , the which is true . But to return to what I began , I shall do enough for my Disciples , on whom also I bestow my Doctrine , & do much favour them , as long as they seek it in the light of nature , so that they do make experience , do get the knowledge of the Stars , and become Learned in Philosophy ; the nature of the water and every thing that I have written will make apparent , and teach all things unto them . Take therefore as much as thou wilt of the Liquor of the Minerals , of the Salt of the red earth two parts , of the Sulphur of Sol one part ; let them be put in a Pellican , be dissolved and Coagulated , and that the third time : By this way shalt thou have the tincture of the Alchymists , the weight of which is not at all to be described in this place , but in the book of transmutations : Whosoever hath one ounce of the Astrum of the Sun , and shall project it upon some ounce of Gold , it shall tinge its own proper body . If he hath the Astrum of ☿ , he shall likewise tinge the whole body of Common Mercury . If the Astrum of ☿ , it shall in like manner tinge the whole body of Venus into the best Gold , and into the highest and durable perfection . The like is to be supposed of the Stars of the other Mettals , as ♄ , ♃ , ♂ , &c. Out of [ all ] which also are the Tinctures to be extracted by the same reason or way , and which we shall not at all describe here , because they are to be had in the Book of the nature of things , and of the Archidoxis : In these few words , I have abundantly enough declared to the true Alchymist , the first Ens of the Mettals and Minerals of the Earth , together with the Tincture of the Alchymists : Nor is there [ any Cause ] why any Operator should be deterred with the space of nine moneths time , but let him proceed on without tediousness in a Spagyrical way , by which he shall be able in the space of fourty Alchymical days to fix , extract , exalt , putrifie , ferment , and Coagulate the Stone of the Alchymists , to the honour of God , and profit of his Neighbour . To GOD alone be Praise , Honour and Glory for evermore , Amen . THE WATER-STONE OF THE VVise Men. THere have been ever since the beginning of the World in all Times [ and Seasons ] many and several men , and most experienced Philosophers , highly illuminated by GOD , and likewise [ many ] Gentiles have been found [ at all times ] most learned in worldly wisdom , who have most diligently considered of the nature and internal Vertues of the Creatures , and have thereupon endeavoured to learn [ and know ] them exactly : From [ the consideration of ] all which they bent their study and made it their task , with much earnestness and labour to search out and enquire , if any thing could be found in natural things that had a possibility of conserving the terrene or earthy body of man ( afore destruction and mortality [ came in ] ) in a perpetual life , and in a whole , or sound , and prosperous state : Now then by a singular Divine Influence , and by the light of Nature they saw and knew , that 't was expedient and fitting that [ this ] singular , secret , and wonderfull thing be in this world , the which the Almighty God had appointed for the benefit of Mankinde , viz. that all such things as ( throughout the whole universe ) were imperfect , maimed , and corrupted , might be again renewed by that singular secret Arcanum , and be again restored to their perfect fulness [ and State. ] So then by this most diligent search and inquiry of theirs they at length found and learned , that nothing at all was to be found in this world , that could free the earthy and corruptible body from death ( the which was constituted and imposed upon our first Parents , Adam and Eve , as a punishment , and never suffered it self to be separated from their off-spring [ and children ] ) but only this one thing , the which being in it self [ not ] corruptible Naturally is appointed by God for the benefit of man , to take away corruption , and to be capable of healing again all imperfect bodies ; to purifie the old , and to prolong the shortness of life , as in [ the time of ] the Ancient Patriarchs . These wonderfull Secrets , the honest and skilfull Philosophers did ( with their greatest study and diligence ) so long search for and inquire after , untill they found both them and the profitable use of them , by which they refresht and preserved themselves all their life time . This great and admirable mysterie all the ancient Patriarchs truly knew and possest , and ( without doubt ) it was at the beginning revealed and discovered by God himself to Adam the chiefest , or first father of the Fathers ; and all the Patriarchs received it afterwards as by right of inheritance from Adam himself , and by the vertues thereof they obtained bodily health , long life , and also store of riches . Now , the aforesaid Gentiles after that they had obtained that Divine and wonderful thing , they accompted it as a singular gift of God , and as the highest and most secret Art ; and did likewise perceive that it was ( according to Divine Providence ) revealed but to a small part of men , and that it is hid from the greatest part of this World : On this account they ( likewise ) studiously to their utmost kept it concealed in every Age. But yet notwithstanding , lest it should wholly vanish again , and be forgotten after their decease , and being also desirous of the propagation thereof to their Successors , and that it might be preserved in the time to come , they sowed or planted it therefore in their Books , and by this means communicated , and left behinde them many most excellent instructions and teachings in their Writings to their most faithfull Disciples , but yet notwithstanding they so hid and weaved over as 't were all their Art with such Allegorical words , as that even to this day there are but a few to be found that can draw thencefrom a sufficient and sure foundation . Now they did thus , not in a rash mood , but for some weighty Reasons , viz. that such as seek for this wisdom may invoke the Almighty ( in whose hand all things are ) the more ardently and readier for the obtaining thereof , and may ( after that it is revealed unto them ) ascribe the honour and glory to GOD alone , and give him due thanks ; and moreover [ they writ thus ] lest the most noble Pearls should be cast before Swine . For were it made known to the wicked world , then ( it being so full of avarice ) nothing else would be desired but this thing only , and then at length all labour and diligence would be neglected and a dissolute and beast-like life would follow . But albeit that the so oft spoken of Philosophers have disputed and discoursed diversly and very much of that most excellent Art , and have hinted it ( for the now said reason ) and pointed it out under various & sundry names , and parables , and wonderfull strange and sophisticate expressions : Yet nevertheless they do by all these borrowed sayings unanimously and with one consent discover and lead unto the One only end , and the One only matter , that doth appertain unto that Art. But yet the Searchers out of that secret matter do most frequently wander and stray from that Art , and have thereby transgressed the bounds and limits : for , in all ages , and even to this very day have been found not only common men , but also many other excellent men , and in worldly wisdom most expert , who pant ( as 't were ) after that wisdom , and such as have bestowed in the search thereof not only great study and diligence , but much labour and cost , and have much desired the attainment thereof ; and yet for all this , could never arrive thereto , much less be made partakers thereof : Yea rather , very many there have been who fishing with a golden hook , have frequently precipitated themseves into irrecoverable losses , and have been at last necessitated to abstain from any further search after that wisdom to their great reproach & derision . Now lest any one should doubt of the fundamental certainty of this Art , and haply accompt it ( according to the manner and custom of this wicked world ) as a meer fiction , and falsity ; I will therefore ( setting aside such as are mentioned in the holy Scripture it self ) orderly reckon up , and describe by name the authentick Philosophers , together with their successors , who truly knew that Art , had it , and were made partakers thereof , and these are , viz. Hermes Trismegist . Pythagoras , Benedictus Jesu , Alexander the great , Plato , Theophrast . Avicen , Galenus , Hippocrates , Lucianus , Longanus , Rasis , Archelaus , Rupescissa , the Author of the Greatet Rosearie , Marie the Prophetess , Dionysius , Zacharius , Haly , Morien , Calid , Constantius , Serapion , Albertus magnus , Estrod , Arnoldus de villa nova , Geber , Raymund Lully , Roger Bacon , Alanus , Thomas Aquinas , Marcellus Palingenius , Some also as lived in our times , as Bernard Trevisan , Basil Valentine , Philippus Theophrastus , and many more . And likewise ( without doubt ) there are some who ( even at this day ) are ( by the grace of God ) partakers thereof , and do even to this day enjoy it with great silence . Whereas therefore the now reckoned up Philosophers have truly written of that Supream Magisterie , without any deceit , and have also learned their demonstration out of the true foundation , and right fountain of nature , yet notwithstanding there are ( contrarily ) many false Philosophers and Deceivers , who falsly boast of the knowledge of that art , and do in like manner endeavour to teach [ or Comment upon ] that art , and do basely and wickedly abuse the writings of the aforesaid Philosophers , whereby to cover and hide their own deceit , and so cast a mist afore mens eyes , and thrust [ their conceptions ] upon them at their pleasure ; And therefore it is necessarily expedient , that as well the deceived as the deceivers , do well consider this following admonition . Note , O Chymist ! the form of the letter ♊ in the Greek alphabet , and what it points at ; also t is elsewhere said , [ viz. ] Remember this , Deceive no man under the pretence of right and truth ; and beware , that thou closest not up the day with a mournful tone . Likewise . Trust not that Chymist that shall distill thy money out of thy Chest ; therefore be wary ; and if thou wouldst shun loss & derision , then also shun such wicked men ; Follow such only as are of a single ingenuity , pious , modest and humble ; it is praise-worthy to be able , and to enjoy what is good . But now , tell me where to find such ? You must enquire and search for them , they are rare , and are very scarce this year [ but thus may you know them ] they excell the others both in weight , substance , and workmanship or labour . Seeing therefore that there are to be in many places found many faithful and diligent Labourators and Disciples of this secret Philosophical art , who would willingly attain thereto in a way true and certain , and void of many doubtings [ or ridles ] but are ( notwithstanding ) so disturbed and involved in errour , by those aforesaid wicked men , and sophisticating cheaters , and by their barkings and pretences that are of no moment ; insomuch that many are in a doubt what to do , whether t is best for them to proceed on in the said art , or to go back again : Therefore , I have intended to produce or publish , and explain a few true and rightly founded [ discoveries ] concerning that Art. And although I judge my self very unworthy and sufficiently rude [ or rustical ] to treat or write of so great a mysterie ; Yet nevertheless , seeing that by the Grace of the most glorious great God I have made such a progress , ( that I may so speak without vain-glory ) as but few , yea many innumerable thousands of men have not at all arrived unto ; and besides , that that talent which is most mercifully bestowed by the omnipotent God , upon me an unworthy Tenant , may not lie wholly buried with me , I will therefore shew ( as far forth as lawfully I may ) from a faithful heart , a short Compendium and Declaration of all that whole Art , to all the Lovers of the same ; and also by what means that art is to be attained unto , and I will discover to thee the sure infallible , yea the most certain and most right way ; that so , haply the eyes of some may ( by divine grace ) be opened , and that they may be drawn from their afore-conceived false opinion , and be led into the right Path ; and also that this divine miracle may be thereby so much the better revealed . But for the better and easier understanding , and remembring thereof , I will divide this Treatise into four Parts . In the first Part , I 'le shew the beginning , and the way of the entrance of that art , and how a man must prepare himself thereunto . In the second , shall be shewed ( according to a Philosophical description and instruction ) how the matter of this Art is to be gotten and known ; and moreover , the manner of the whole preparation , and the institution of the regiment [ thereof ] shall be demonstrated . In the third , we shall speak of the most plentiful profit and benefit of that Art ; of the high and unspeakable efficacy and vertue thereto given and attributed . In the fourth Part , shall follow the Spiritual Allegory , the which may in all things be compared with this magistery , it being a true painted Idea of the true , celestial , everlasting , blessed , most high Corner-stone , wherein shall be described briefly and plainly , ( for I do not much mind many curious and beauteous circumstances ) the true and right golden Leadings ( as 't were ) by the hand , thereunto ▪ appertaining . THE First Part , Psalm 25. v. 12. Who is he that feareth the Lord ? him shall he direct in the best way . FIrst of all , Every Godly Chymist that truly fears God , and is a Philosopher of that Art , must ( above all things ) consider , that this Art and Arcanum , is to be accounted , as not only the highest and greatest , but likewise as an holy Art , ( for the highest good and [ stamp of the ] most holy , celestial Omnipotent God , is imprinted therein , and painted thereon ; ) if therefore any one thinks to attain to that high and unspeakable mysterie , let him know , that such an Art is not in the power of man , but consists in the most gracious will [ and pleasure ] of God , and that it is not the Will or Desire , but the meer Mercy of the Almighty that helps [ man ] thereunto : T is very expedient therefore , that ( above all things ) thou beest Pious , and that thy heart be lifted up to him alone , and that thou askest that gift of him alone , by a true , most ardent , and undoubtful praying ; for from him alone it is to be obtained , and by him alone is given . If therefore the Omnipotent God ( who is the most certain Searcher of all hearts ) perceives and finds that thou hast in thee a right and faithful mind , void of deceit ; and that thy endeavours in the search , and learning thereof , are for no other end but the praise and glory of God , then without all doubt , he will also ( according to his promise ) hear thee , and will so guide thee by his holy Spirit , that thou mayst commodiously arrive , by mediums , to some beginning , of which verily thou never hadst a thought , and shalt moreover thy self perceive in thine own heart , how the most merciful God hath most graciously heard thy prayer , and will even ( as 't were ) forthwith exhibit thee a revelation , and shew thee an happy entrance . Then after this , prostrate thy self upon thy knees , and with an humble and a contrite heart , give unto him due thanks , praise , glory and honour , for the hearing of thy prayers ; and withall , beg and entreate him , again and again , that he would vouchsafe also to propagate , by his holy Spirit , that grace he hath begun to shew thee , and which thou hast perceived in thine heart ; and that he would so guide thee , as rightly to use so high a mysterie , ( if it be now perfectly revealed unto thee ) and that thou mayst so mannage it , that it may be wholly directed to the only glory and honour of his most holy blessed name , and to the benefit and succour of thy needy neighbour . Besides , thou must consider , and then duly advise with thy self , that thou never revealest that mysterie to the wicked and unworthy one , ( much less communicate it ) or make him a partaker thereof , for fear of the loss of thine eternal health and happiness . Briefly , do not at any rate abuse it , but convert it ( as we said but now ) to the glory of God only , and not to thine own proper praise . Furthermore , thou must likewise consider , and believe that except thou doest thus , thou maist haply run much hazard in the running of thy race ; and God will not leave thee unpunisht ; and then it would have been a thousand times better for thee never to have known any thing thereof . These things being well weighed , and having ( as 't were ) devoted thy self to God therein , ( who will not be mocked ) & having prefixt to thy self on this account a [ good ] scope and aim ; then at length , first of all begin to learn , how the Triune God did from the beginning ordain an universal nature ; [ then learn ] what that is , what it can do , and how it operates even to this very day after a certain manner in all things , invisibly ; and consists in the alone will and pleasure of God , and hath its aboad there ; For without the true knowledge of nature , thou canst hardly begin that work without rashness and danger ; But the quality and property of nature is , viz. that it be one only , true , simple in its own perefect essence , and moreover that a certain occult Spirit be shut up and hid therein . If therefore , now , thou wouldst know her , then its behovefull that thou beest even as Nature her self is , viz. true , simple , constant , patient , yea pious , and no waies hurtful unto thy neighbour ; but briefly , such an one must be a new and regenerated man. If therefore thou knowest thy self to be thus qualified , then nature will presently suit it self to nature , and there will necessarily follow to thee an evident unspeakable benefit both of body and soul. For the diligent Search and Speculation of that Art will be so very exceedingly profitable and assistant unto thee , that ( provided thou rightly knowest the principles therein ) they will ( as it were violently ) draw and lead thee to the knowledge of divine wonders , in so much that in comparison of it , every temporal thing , and what is most highly valued by the world , will be esteemed by thee as a thing of no price . But contrariwise , he that endeavours by riches to aspire unto that Art , and labours to convert it to the pride and vanity of this world , let such a one never perswade himself that he shall ever attain his wished end : And therefore let thy mind , and consquently all thy cogitations be estranged from all earthly things , and be ( as it were ) created anew and given up to God alone ; For , you must note this well , that these three , viz. the body , soul and spirit , are to be suitable and alike , and t is necessary that they operate together ; for , if the heart and mind of man be not so regulated after the like manner , as the whole work is to be wrought , thou , [ O man ! ] wilt also wholly err from the Art. So therefore , maist thou in all things conform all thy actions suitable thereunto ; for the Artist hath nothing else here to do but to Sow , Plant , and Water or Moisten , but God alone gives the encrease : Therefore if God be against any one , to him also nature is an enemy ; and contrarily , if God be a friend , then the heavens , the earth , and also all the elements are even constrained to come to thy help . If therefore thou exactly considerest of this , and hast ready to thy hands the knowledge of the true first matter ( which we shall hereafter speak of ) then mayst thou commodiously set about the manual operation , and make a beginning of thy labour ; wherein likewise t is fitting that thou implore the grace and guidance of the Almighty in all thy purposes and actions ; And then thy affairs will not only succeed prosperously , but will also obtain a true , happy , fortunate and desired end . The 11. of Ecclesiast . 18. He that abideth in the fear of the Lord , and cleaveth to his word , waiting upon his duty ; [ — ] nor black nor white moves him ; He , easily shall make silver and gold out of copper and tin : And shall ( by Gods help ) do many more things : But especially if Jehovah favours him , he may then well make Gold of Clay and dirt . THE Second Part ▪ The 28. of Isaiah , v. 16. Therefore thus saith the Lord , Behold I lay in Sion a foundation stone , a tryed stone , a precious Corner-stone , that is well founded ; He that hath it shall not be confounded . THE Philosophers in their writings , could never sufficiently praise this so-often spoken of , and most noble Art , [ both ] afore and after [ its ] perfection ; nor could they by any the highest and most excellent titles worthily enough extoll it ; Therefore they have generally called it the Stone of the Philosophers ; the most antient , occult , unknown , natural , and incomprehensible [ Stone ; ] yea they have called it the celestial , blessed , holy and triune universal Stone of the wise men . But now , the cause why they termed it a stone , and why they compared it to a stone , is ( amongst other reasons ) chiefly this ; when the matter thereof [ doth ] at the beginning [ come ] like a mineral out of the earth , it is truly a stone ; and then [ again ] because [ this matter ] is hard and dry , because also t is beaten and ground [ to dust ] like a stone , but especially [ the reason is this ] if it be divided into the three parts ( which nature her self hath conjoyned ) then is it necessary that it itself be again digested in all the same [ parts ] and made of the nature of a constant wax-like flowing stone . But as to the great concernment and necessity of such mens knowing the first , otherwise or rather , the second matter of this secret Philosophical Stone , that endeavour the attainment thereof , they , viz. the aforementioned Philosophers , could not sufficiently inculcate or too too much press them to understand a reason thereof , nor enough exhort them thereunto ; the which matter is ( notwithstanding ) one only thing , out of which only and alone this stone is necessarily to be prepared , without any peregrine addition , albeit it be called by a thousand names ; the quality , species , and property whereof they have wonderfully described , and have happily described it after a compendious way and manner as followeth , viz. That at the beginning t is conjoyned of three , and yet notwithstanding is but only one ; likewise it is procreated and made of one , two , three , four and five , and is also to be found in one and two , and is everywhere . They also call it the Catholick [ or universal ] Magnesia , or Sperm of the world , out of which all natural things have their original . Likewise , that it is of a wonderful and singular birth and species or shape , and that it hath an unknown and an unsearchable nature , and that therefore t is neither hot nor dry , like the earth , but is a certain perfect preparation of all the elements ; that it is also of a certain incorruptible body , which cannot be touched by any element , and which may as to all its properties , and in all [ respects ] be compared to the heaven which is above the four elements , and the four qualities , and as a Q.E. and what cannot be destroyed . Likewise [ they have said ] that it is as to its external corporality , figure , form , and shape a stone , and yet notwithstanding is no stone , because it may be compared with the white Gum ; they also call it the water of the Ocean , Aqua vitae , yea a most pure and most blessed water ; but yet notwithstanding it is not the water of the clouds , or of any common fountain , but a thick , permanent , saline [ or saltish ] water , and ( according to the divers considerations of some ) a dry water , that moistens not the hands , or a certain pituitous [ or phlegmy ] water which ariseth out of the saltish fatness of the earth ; likewise they call it a twofold ☿ and Azoth , whch is sustained by the supremest or highest and lowest vastness , [ or ] of the celestia● and terrestrial Globe ; the which also i● not consumed in any fire ; for it hath in it self the universal and sparkling fire o● the Light of nature , and withall a certai● celestial Spirit that penetrates all thing with which [ qualities ] it was animate by God , at the beginning and ( according to the saying of the antient Philosophers ) blessed with , and is by Avicen called the soul of the world , who said , viz. Even as the soul is to be found in all the members of mans body , and doth there move it self ; so also is that spirit found to be and to move it self in all elementary creatures , the which [ spirit ] is likewise the indissoluble conjunction of the body and soul , and consequently a most pure and most noble essence , wherein even all mysteries lie hidden ; t is also fully replenished with wonderful efficacy and vertue . Moreover they ascribe thereunto an infinite power and divine efficacy and vertue ; for they say , that it is that Spirit of the Lord that filled the earth , and swim'd at the top of the waters : They call it also the Spirit of truth , which is hidden from the world , and such as cannot be comprehended or obtained without the inspiration of the holy Spirit , or the information of such as know it ; and yet notwithstanding is in every thing and in every place to be found , [ but ] as to its potency [ t is ] in this only alone , and altogether [ or wholly perfect . Briefly , [ they say ] that it is such a spiritual substance as is neither celestial nor infernal , but an aereal , pure and excellent body , which is posited as a medium betwixt the highest and lowest ; t is likewise the most choice and most precious thing under the whole heaven ; Contrariwise it is esteemed by such as understand not the thing , or are new beginners to learn it , for a most vile thing , and most abject or base as 't were , yet notwithstanding though many a wise man seek after it , there are but a few that find it ; it is to be considered of [ or be beheld ] afar of , and is to be taken near at hand , and besides , it is to be seen of all , yet is known but by a few , as is to be seen in this here-following verse , viz , This precious good , is divided into three , and yet is but one . T is what the world cares not for , but disesteems it . It hath it in its sight , carries it in its hands , yet is ignorant thereof ; for it passeth away with a sudden pace without being known . [ Yet ] these treasures are the chiefest ; and he that knows the Art , the Expressions , and hath the medium , will be richer then any other . A Philosophical Enigma . IN which the first material subject of the Art of the wise men , ( otherwise [ called ] the Phenix of the Philosophers ) being wholly divided , is to be triplicitly [ or threefold wise ] found . The Enigma Philosophical . IF I tell thee of the three parts of every thing , thou hast no cause to complain , for I tell thee the truth . Thou needest the three-leaved grass ; sue to Jehovah by thy prayers . Seek for one in three , and thou shalt have one out of three . T is called by a thousand names ; t is a body , soul and spirit ; Is beautified with Salt , Sulphur and an heavy Mercurie . Trust me , if thou understandest the three-leaved grass , and knowest the Voice and Song , then art thou a wise Artist . Another Enigma much more plain . THere is one thing in this world , is everywhere to be found ; and that as it were accidentally or casually , without care ; of a grayish and greenish colour , and of a wonderfull power . In this thing is both a white and red colour ; It flows hither like a swift stream , and runs away like a river ; It wets not , and is made of an heavy weight light . I could give it a thousand names , but thousands know it not : T is common to be seen , but the Art of it is difficult ; He that dissolves it by a medium , and finisheth it the third time , is a wise man , and rightly hath this noble subject . Another Enigma . THE place of the birth of this stone is everywhere ; its conception is in the deep , its birth in the earth , it finds life in the heavens ; it dies in time , and then at length obtains everlasting blessedness . If therefore any one hath ready at hand this thus-mentioned matter that is so vertuously endowed , ( the which is partly celestial , and partly terrestrial , and is at the beginning a right confusion [ or commixtion ] or a certain mixt essence worthily so called , whose colour is not to be named [ or , which hath no proper colour to be named by — ] and doth know it rightly and well ( the which knowledge hath been accounted at all times by the Philosophers for a principal member of this work ) then must all such things as are requisite thereunto , and which are required in the preparation thereof , be with the greatest study [ and diligence ] performed : But yet notwithstanding , afore that the singular manual labour therewithall be undertook , t is very necessary that every pious Artist do again recall to his mind with much diligence , the doctrine aforesaid ; and that withall he be faithfully admonished not to infold ( as 't were ) himself with that secret work , and that unsearchable Spirit ( that lies hidden thereunder ) except he shall first have diligently searched it in its profound qualities and proportion , and according to the requisite conformity to nature : even as some of the Philosophers do admonish us concerning that thing , and say , See thou hast no commerce with this Spirit , except thou first hast an exact knowledge and understanding thereof ; For God is wonderful in his works , and his wisdom is without number , and ( as is aforesaid ) he will not suffer himself to be mocked . Verily , here might be some examples produced , viz. of many that have too too slightly infolded themselves ( as t were ) [ or intermedled ] with this Art , and having adventured thereon , their successes have been very bad , insomuch that some have been found dead in the work it self , or else most grievously wounded by some other unfortuate mischance ; for t is not a thing of such a small concernment as many dream and imagine , because the Philosophers compare it to boies play , and womens work , and that they are able to do the same . The Philosophers intention was otherwise then so ; for they meant the following and successive labour of this work ; which is in it self easie enough , and utterly [ as t were ] void of any great moment , and they accounted it as simple and easie to such only as were ordained by God thereunto , and were endowed with the knowledge thereof : Beware therefore , beware I say , and take heed to thy self that thou dost not over-rashly involve thy self in danger , but much more rather begin thy purposed [ work ] with prayers poured out to God for divine help , ( as we have at the beginning faithfully admonished thee ) and then shalt thou fear nothing at all , nor ( haply ) shalt thou be subject to any danger . If therefore now thou hast employed thy self with much diligence in thy Oratory , and hast the known matter at hand , then mayst thou commodiously apply thy self to a studious diligence in thy Laboratory , and apply thereto a convenient Manual Labour , and so make a beginning . First of all therefore it is necessary that ( above all things ) you dissolve that so oft spoken of first matter , or first Ens , which the Philosophers likewise have called the highest good of nature ; then is it to be purified from aquosity [ or its waterishness ] and [ its ] terrestreity ( for it doth at first appear to such as behold it an earthy , grave , heavy , gross , pituitous , and ( as it were a kinde of cloudy and ) aqueous body ) and its darkish , and gross cloudy shadow wherewith it is shadowed , must be removed by thee , that so by this means its heart and inward soul that lies hidden therein , may [ likewise and ] next that [ precedent purifying ] be by a more ample sublimation divided thereout of , and be reduced into a sweet and pleasant Essence . But now all this may be done by the great and excellent Catholick or Universal water , the which ( by its most swift and as 't were flying course and passing to and fro ) doth moisten and make fruitfull the whole circuit of the earth ; and [ is ] indeed [ done ] so sweetly , fairly , clearly , brightly , and splendidly , that the splendor thereof appears much fairer then Gold or Silver , or the brightness of the Carbuncle or Diamond , and is admirable to behold ; the which blessed water doth hold [ or cover over ] that said matter conjoyned [ with and ] also inclosed therein : It [ viz. the water ] extracts the heart , soul , and spirit ; then moreover it is to be distilled with its own proper Salt ( the which [ Salt ] is implanted therein by the aforesaid means [ and ] also in a peculiar way ; and is ( as to its internal colour ) red or blood-like ; but at its preparation , white , clear , bright , and transparent , or resplendent , and is therefore called by the Philosophers the Salt of wisdom ) and be congealed , that it may be again reduced into one only thing . And thus , by this thy process thus far exercised and used ( which is called the former Work ) thou hast [ now ] first of all separated the pure from the impure , or thick and gross , and from the rough [ or austere ] [ part ; ] the which is [ not ] any more so rough [ or austere ] so grievous , so discourteous as 't were , and inhumane , as it was at the beginning , but is most brightsom , and of a most savoury odour , and of an aereal kind [ or nature ] in so much that were it but freed from its Eni — its evident and apparent , that it would of it self ( seeing thar notwithstanding it is in it self just [ or right ] and perfect ) betake it self [ to the wing ] and flie and vanish away . For which reason the Wise men do also call it a Mercurial water , or the ☿ of ☉ ; and also their [ own ] ☿ : Now if you would use that subject in the aforementioned Species [ or Form ] for Medicine , without any further preparation [ of the same ] thou wilt reap but little help therefrom ; but it would much rather ( contrariwise ) become a poyson unto thee : And therefore if thou wouldst enjoy that as a most plenteous rich gift and blessed profitableness and utility , then must thou make a further progress , and by other singular mediums attempt something else . But yet notwithstanding t is necessary that thou beest admonished to be very studious and diligent , as to thy operation , in heedfully observing the way of nature , viz. how she in success [ or length ] of time , shews her self in [ her ] operation , that by this means thou mayst direct all this thy labour according to her [ way . ] So then if thou knowest that [ thing , ] then take of the aforesaid prepared aqueous [ or watery ] matter twelve parts ; and then again , afterwards [ Make ] three diverse [ or distinct ] parts of them ; the two former parts of which thou must preserve and keep very heedfully . [ Then ] again [ add ] in the first place to the former third part , a certain other material matter ( the which is the body of Gold , being also a most elegant , highly gifted Creature by [ the pleasure of ] God , ( the which said body is neerest of kin to the first matter , and also is most gratefull and acceptable thereunto ) [ this I say ] shalt thou place [ and appoint ] for the first Fermentation ( computing one part to a twelfth ) and shalt conjoyn it therewith ; for both [ the parts ] being as 't were the forme of the Spiritual prepared watery matter , [ they I say ] and this earthly body of Sol , must be conjoyned and reduced into one bodie . But yet you are to note , that common Gold serves not for this affair , or business , but is to be adjudged as unfitting , and as it were dead ; and although it be so dignified by the Omnipotent God , as that it is the most elegant and most precious of all the other Mettals ; yet nevertheless , whilest it lay in the Mines , it was [ even there ] impeaded [ or hindred ] in [ its ] growing on , in [ or to ] its perfection : Besides its inward vertues , that is , its Sulphur and Soul , are much weakened by the daily using thereof , and then 't is daily also mixed with unlawfull and unlike things , such as have not a suitability or harmony therewith ; is united with , and defiled by them , and is thereby daily rendred more and more unfit for this Work : Therefore make it thy chiefest study and care to provide thee of pure Gold , such as hath in it self a living Spirit , and such as is not debilicated in its Sulphur ( as we said afore ) nor falsifyed with any deceit , but is found to be wholly pure ( [ such ] as hath passed through ☿ , or through the heaven & sphear of ♄ , & hath thereby purified it self from all its defilements ; for otherwise the other matter cannot ( with its spirituality , vertue , and efficacy ) enter thereinto : For this Work doth in all things require a pure body , nor can it ever endure or brook ought of impurity with , at , or about it self . If therefore now these [ unequal or ] unlike parts , viz. of the water , and of the Gold ( for they are of very great unlikeness both as to Quantity as well as Quality ; for the first [ of them ] when 't is prepared , is light , thin , subtle , and soft ; but the other is very heavy , firm , and hard ) [ when these therefore ] are conjoyned in the Solutory Vessel [ or Dish ] and are reduced as it were into a dry Liquor or Amalgama , then leave them at first for six or seven days in a luke warm heat , that it may only have a kinde of small warmth : Then again , take out one Part of the three former [ aforesaid ] parts of the water , and put it in a round Glass Vessel ( like to a Phial or Egg ) as was never used , put the temperate liquor into the midst thereof ; and then again leave it so for six or seven days , and the body of ☉ is dissolved by the water , by little and little : This being done , here begins the Conjunction of these two , and there is such a sweet and dainty entrance of the one into th' other , and such a mixtion , as is like to Ice in warm water : And therefore the Philosophers have diversly described it , and have compared it to a Bridegroom and his Bride ( as Solomon in his Canticles [ hath done . ] ) [ NOW ] when this is done , then add likewise the first reserved third part unto the others ; but yet do not put it in all at one time , or in one day , but at seven divers turns ; for else the body that you have put in will be rendred over moist , and being at length drowned would be wholly corrupted or destroyed . For even as no seed when 't is at first cast into the earth , can ( if it hath over much water , rain , or moisture ) thrive and bring forth fruits , but ( as for instance the Husband mans Corn ) is drowned and choaked ; even so may the Comparison hold with this same thing : [ But now ] having in like sort done this , then Seal up your Glass , or little Glass Vessel most diligently , or else Conglutinate [ or Lute it up ] lest haply the Composition , you put therein be rob'd of its odour , and lest it flie away . Then moreover put on your Alembick [ or ] [ over ] and sub-minister [ or put thereunder ] a Fire of one [ or the first ] degree ; let it be gentle , continual , aereal , and vaporous , the heat whereof is to be compared with [ or to imitate ] the heat of an Hen , sitting upon her Eggs. Note . THE Philosophers have delivered various Writings concerning the vaporous Fire , the which they call the Fire of Wisdom , and withall ( amongst other sayings ) do affirm , that it is not an Elemental and Material [ Fire ] but an Essential or preternatural Fire , the which is also properly called a Divine Fire , that is , the water of ☿ , which is to be incited [ and stirred up ] with the Common-fires help , and by Art ; at the beginning you must gently digest and concoct it ; and must be most especially careful and diligent , that nothing thereof sublime up , or ( to use the Parabolical Philosophick expressions ) that the Wife doth not rule over the Man , nor the man abuse his Authority over his Rib [ or Wife ] &c. and then it doth of its own self perfect its process in a continual order , without any other labour thereto belonging , save only the care and administration of the fire ; viz. that first of all the terrene body of the ☉ [ here ] added , is to be wholly dissolved , ground , destroyed and putrified , and so consequently be spoiled [ or devested ] of all the vertues and power that it hath ( for verily at first it brings forth a darkish colour , and then afterwards a perfectly black dark colour ; and is therefore by the Philosophers called the head of the Crow , and is usually done in fourty days time ) and so furthermore in them , the soul thereof is likewise put off [ or loosned ] from it , [ and ] is carryed up aloft , and is wholly and altogether separated , where ( for some space of time ) it sticks without any vertues [ and the body is just ] like to dead ashes in the bottom of the glass . But the true time and space being over , if your Fire be encreased one degree more , and it be digested without wearisomness [ or ceasing ] it doth then again let down it self by little and little , and drop by drop , and imbibes , moistens , gives to drink , and doth so conserve the body that it be not at all combust , nor pine or wither away . Then again it lifts up it self upwards [ and aloft ; ] then again presently it lets it self down , and thus it will do ( perhaps ) the seventh time ; and then again the fire is to be made one degree stronger ; but yet not for this intent to have thee make haste with thy Work ; for verily the mediocrity and Regiment of the Fire is to be most carefully and diligently administred ; for in it is placed very exceeding much . But now in the interim there will appear various signs and colours in the Glass or Vessel , the which [ colours ] are to be especially observed , and well noted ; for , ( according to them ) is your direction to be taken [ and framed . ] So then having seen an orderly succession of them 't is a good testimony that a most happy event will follow . First of all there shew themselves granes like the eyes of Fishes , then [ appears ] a Circle about that matter , the which is as it were red ; then shortly after whitish ; [ then ] moreover it becomes green and yellow , like the Peacocks tail , [ then ] afterwards most white , and then red and shining , [ then ] after a certain time when a greater Fire is administred , and the extream [ or last ] heat given [ thereto ] the Soul and the Spirit is again perfectly united with its own body lying in the bottom , into a certain dissoluble , and indissoluble Essence ; the which Union and Conjunction then ( because of the unspeakable admiration thereof , ) cannot be seen and considered of without fear and trembling ; and then is seen and beheld the new raised up body , living , perfect and glorified , the which hath in it self a most elegant redness , of a purple colour , and like a Crimson or Scarlet dye , the tincture of which doth also transmute , tinge , and heal all the imperfect bodies ; of which we shall speak more hereafter . The Work therefore being happily brought to an end ( by the help and assistance of the most great and blessed God ; and the Phoenix of the Wise men being beheld ) then upon thy bended knees , and with a devout heart give thanks to the Omnipotent GOD ( who hath been the chief Guider of all this whole Work for those his especial benefits that he hath vouchsafed thee so graciously : And then further , see that thou managest it well , to his praise and glory , and for the benefit of the needy Members , and do not abuse it . See therefore thou hast in these [ words ] the true information of the whole Process , whereby this noble Art , & high Work , and Philosophers Stone , like as the Philosophical Egg , may be opened , prepared and finished . For a Conclusion ( for t is no ways expedient slightly to slip this over ) [ observe ] that if haply any mischance or errour , or any misapprehension ( which may easily happen , and so vehemently impede the perfection ) should be committed , or intervene , then must a seasonable remedy be sought after , and the evil [ or errour ] must be remedied . If therefore you perceive ( in the first place ) that before dissolution and liquefaction , any thing sublimes it self up , and ascends ; or if there swim at top of the matter a red oil as 't were ( which is a very evil testimony ) And Secondly , If it begins to become red , either together with , or before [ the white ] or if after the whiteness it be red afore its time : Or Thirdly , If it will not , in the end , give it self forth [ as 't were ] or not suffer it self to be rightly Coagulated : Or Fourthly , if the matter be so changed and inverted by the greatness of the heat , that it will not ( when 't is taken out ) presently melt upon a red hot Iron , like to Wax , and tinge and paint [ or colour ] the Iron ; and if ( afterwards ) it be found not abiding the firie tryal : All these things ( I say ) are remarkable signs , by the which it may be gathered , That this work is not rightly ordained and instituted , but that it hath been neglected through want of diligence and care . All which defects ( notwithstanding ) and all these erroneous waies , if not too too strong and powerful , and if in time lookt unto , may be easily met withal , and may be well corrected and restored : But the highest diligence of dealing here with them is requisite , and consequently artificial manual apprehensions [ or operations ] and ordinary , [ or orderly ] mediums which are necessarily to be known to a skilfull and experienced Artist . But yet notwithstanding , for the sake of the Tyroes , or young beginners , that are Lovers of this Art , and disciples thereof , ( for their sake ) I say , I will orderly recite those mediums very briefly ; as for example , if it chance to happen that one or more of those aforesaid errours should come to pass , then must you again take out of the glass the whole composition that you did put in , and again dissolve it , and imbibe it with the aforesaid water of ☿ ( which the Philosophers also call Lac Virginis , or the first matter , [ also ] the milk , the blood and the sweat thereof ; also an indestructible fountain , or Aqua vitae , the which notwithstanding contains in it self the greatest venom ) and moisten it , and [ so ] render it efficacious , and then again , [ digest and ] boyl it so long until there sublimes nothing up nor ascends aloft any more ; or [ until ] the congelation and fixation doth rightly and perfectly shew it self in the said work , according to what is afore mentioned ; As for its following fermentation and multiplication , we shall speak more thereof in the third part [ where we treat ] of the utility and profit thereof . Besides , as to the time thereto requisite , as to the time of dispatching each Act [ or Scene ] here should be somewhat spoken a little more largely , but yet as to this there can be no certain bounds prescribed , [ or set time mentioned ] for those aforesaid Philosophers are of different opinions , as may evidently be seen in their writings ; for alwaies some have obtained their end afore other some . But we have formerly admonished and told you , that nature is to be well observed in all things ( even as it represents it self in all things . ) The which if any one doth do , and diligently observe that [ I have said ] and doth likewise in every thing observe a right medium , he may the sooner be able with such a work [ or proceeding ] to arrive to the perfection . But I do exhort and withall inform thee , as to this thing , that as to the entrance upon or beginning the former or latter labour , thou doest not exceed or outstrip as 't were , in thy calculation , this character X [ its ] middle or point , but divide it justly ; and then moreover , with the half part of this character , ( that is V ) must you go backwards [ or retrograde ] in the composition of this work . The which being done , then afterwards if thou joyntly recollectest [ or unitest ] it again , and rightly numberest up XX [ being ] the part [ or product ] thereof ; in that number or time , ( if no farther obstacle intercede ) mayst thou attain to the end of thy work . Be therefore content with such a time [ or calculation ; ] for if thou covetest the finding out a somewhat nearer end , t is rashly done of thee , and presently succeeds an errour ; for verily one onely hour may drive thee back an whole moneth , whereas about such a time ( as I have hinted ) thy progress may lead thee to hit the mark : But note well , that thou dost not too too closely [ or niggardly as 't were ] contract [ this ] calculation ; Or ( as I informed thee but now ) at all exceed it ; for shouldst thou do so , thou wouldst have an abortive ; For verily , many by their [ as 't were ] abreviating hastiness and unskilfulness , do , instead of their hoped for Elixir , obtain and get a certain Nixir . And whereas in this thing much of concernment is placed as to this Magicall Science , I was the rather willing thus briefly to describe it to the sons of wisdom , that they may consider and judge thereof more deeply . An Enigma . THere are seven Cities , and seven mettals , so counted . There are seven daies , and a seventh number . Seven Letters , and seven Words in order . There are seven seasons , and so many places . Seven Hearbs , seven Arts , and seven little stones . Divide seven with three , with [ much ] wariness . Let be no coveting to precipitate the half [ or rashly to shorten the time . ] Briefly , all things do quietly rest and prevail in this number . The process of the whole work is here briefly declared . The first or former Labour . DIssolve the matter , and also Putrifie it : Afterwards let it be distilled , and then Coagulate it . The second or Latter Labour . COnjoyn two things ; Putrifie them , then blacken them : Digest them till it become whitened by thy Art. Then at length rubifie it to the highest ; Coagulation is a thing Profitable to this Art ; This done , fix it , and thou shalt be a great man. And if thou shalt ( after all these things ) ferment this , thou hast luckily finished the whole work of the Art , Circularly . Then hast thou solemnly atchieved such a noble portion as will ( suddainly ) multiply for thee a thousand-fold riches . Or thus , more briefly . SEek three in one , and again seek one in three . Dissolve , and conclude [ or congeal ] and thou shalt be sure of the Art. An Enigma , wherein also the Process is described . THe Spirit it self is given to the body for a time [ or in time ] and that refreshing [ or cheering ] Spirit washeth the soul by Art. That Spirit suddenly draws [ or marries ] the soul to it self , and then nothing can dis-joyn or separate it from it self . Then do they consist of three , and yet abide in one seat , until the body be dissolved , ( [ which is ] a noble work ) and doth putrifie and die , and sepraate from them . But [ then ] ( after some time ) the spirit and the soul do come together in the extream [ or utmost and last ] heat ; and each possesseth its proper seat with constancy . Then an intire sound state and perfection is at hand . And the work is made renowned , and attended on with great joy . Proverbs 23. My Son , give me thy heart , and let my waies be delightful to thine eyes . THE Third Part , Eccles. 43. v. 31 , 32 , 33. Who can magnifie him as he is , and tell us how high he is ? We see but the least of his works , and much greater things are hid from us , for the Lord made all that is , and makes them known to such as fear the Lord. AS to this so oft-spoken of highest Art , or profoundly comprehensible Philosophers-stone , ( provided it be brought to the desired end ; ) The Philosophers could never sufficiently write enough , nor worthily enough proclaim and celebrace its praise , vertue , efficacy and unspeakable benefit ; for first of all , they esteemed it as the highest and greatest felicity in this earth , without the which none can arrive to perfection in this world ; for Morien saith , he that hath this stone , hath every thing , nor needeth any other help ; for there is in it all temporal felicity , bodily health , and all fortune [ or ] wealth and riches . Moreover they have so commended that same stone [ unto us ] because the spirit and efficacy thereof ( which lies therein hidden ) is the spirit of the Q. Ess. which [ spirit ] is under the circle of the Lunar brightness , yea [ they have called it ] the supporter of the heaven , and the mover of the Sea ; and besides , [ have said ] that it is a chosen or choice spirit above all the other spirits ; that it is a most subtile , a most noble , and a most pure spirit ; the which , all the other Spirits are obedient unto as to their King : and which ( likewise ) confers upon m●n all health and prosperity ; heals all diseases , bestows upon the pious , temporal honour and long life ; but as for the evil ones who misuse it , it subjects them to eternal Punishment . Now in all those [ aforesaid ] things , t is found to be proved [ or experienced ] perfect and infallible . Upon which account , Hermes and Aristotle call it , viz. true without lies , certain , yea of all the most certain , the secret of all secrets , of a divine efficacy , concealed and hid from fools . Briefly , they bave termed it the very utmost and chiefest thing that can be seen under heaven , and the wonderful epilogue and conclusion of all Philosophical operations : Therefore some pious Philosophers are wholly of the opinion , that it was revealed from above to our first Parent , the first man Adam , and that it was sought for with a singular desire by all the holy Patriarcks : For 't is said , that Noah the framer of the Ark , and Moses that made the Tabernacle and the Golden Vessels therein , and likewise Solomon that to the glory of God finisht the Temple , and many other curious works and ornaments of all kinds , and did many other mighty great acts , did from thence obtain their long life and great riches . Even ( in like manner ) the Philosophers will acknowledge the same , that ( viz. ) by it they found out the seven Liberal Sciences , and Arts , and that from thence they had their sustentation ( or supply ) : furthermore , God bestowed this upon them ( for their benefit and comfort ) that so they might not ( through poverty ) hap to be impeded [ or hindred ] in their studies and search after wisdom ; and also , that they might not be necessitated to flatter with the rich and wicked ones of this world for the sake of money , and to reveal their secret Arcanaes unto them ; and so be despised and mocked , ( together with their wisdom ) because of their beggerliness . Moreover , they have even yet other great and hidden mysteries of divine wonders , and from thence also knew and learned the great riches of that glory , [ or his glory . ] And therein their hearts have been so stirred up and inflamed by God , that they have been led and guided on to a further knowledge of him : For they sought not ( by that treasure ) after great riches , and worldly temporal voluptuousness and pride , but rather conceived much pleasure , and [ took ] their [ delight ] rejoycing at the miraculous seeing and knowing the creatures ; the which most excellent workmanship , and creatures of the omnipotent God they did verily far otherwise consider of and behold , then ( the more 's the pitty ) is wont at present to be done by the world at this day , who look upon them but little otherwise then as heifers or calves do ; and do ( moreover ) seek after and covet the Learning of this most noble Art for Avarice , Luxury , Pride , and Temporal honour and pleasure , and do herein ( in such intentions and thoughts ) widely err from the true scope ; for God doth not communicate such gifts to the wicked ones , and to the contemners of his Word , but to the godly only , such as lead an honest and quiet life in this evil and unclean world , and do honestly sustain themselves , and reach forth their helping hands to their needy neighbours . According to the verses of the Poet , viz. God gives the Art to th' honest men alone , Which all the worlds Gold cannot procure ; T is not fit that the vulgar know it , for its Wickedness ; It doth in vain therefore seek for this stone : He that in secret possesseth it , resides in any place he lists , And fears neither mischance nor evil . Few are there to be found to whom are given these sacred gifts . T is in Gods hands , and he bestows it on whom he pleaseth . And although there are various writings published by others concerning the operation , vertue , and utility of this Art , viz. how this Stone being prepared and made more then perfect , is the highest of all Medicines , wherewith not only all diseases , as the Gout and Leapry , are cured ; but also being used by such as are decrepid , it makes them to become young again , and restores unto them their lost strength and former vigour ; and doth refresh and revive again such as are half dead : yet nevertheless I shall omit to speak of that in this place , and in this my Treatise , because I am no Physitian , that so ( by such an high extolling and commendation thereof ) I may not seem to prescribe any thing here to their faculty or Profession : But whoever ( by the grace of God ) hath it , and knows how to use it commodiously , to him I say who enjoys it , I shall remit [ or send ] to his home , both respect and glory : As to the other qualities and profitable Use , such as daily experience doth subject to the sight ( part of which I my self have through the Divine grace been made a partaker of ) I shall here add a few things . First of all : As to what belongs to the knowledge of God , as also those miracles of nature which have been manifested by the benefit of that Art , I cannot sufficiently enough describe or declare it , according to its supream dignity . For in this a man shall be able most elegantly to see , as if 't were painted in a glass , the Image of the most holy Trinity , in one Divine indissoluble Essence , and how it differs , and is ( notwithstanding ) but one only God ; and withall in the second person of the Deity , as concerning his Assumption of Humane Flesh , his Nativity , Passion , Death , and Resurrection . Likewise in his exaltation , and that eternal happiness merited by his death for us men , his Creatures . Moreover also , [ may be seen ] as to the Purification of Original Sin by obtained med●ums , without which the Counsels and Actions of all men , and all their Works are in vain and nothing [ worth . ] Briefly , all the Articles of the Christian Faith , and the whole process that a man must necessarily pass , through various streights and tribulations , untill he ( at length ) doth again arrive or rise up to a new Life , is likewise neatly represented hereby , concerning which we shall speak more in the Fourth Part. Secondly , As to what concerns the Corporal and Natural Utility that ariseth from the having thereof ; how by its Tincture it changeth all the imperfect Mettals into clear and pure gold : I shall here likewise for the satisfaction sake of my promise , briefly Demonstrate . So thereofore , for to bring now the said Stone or Elixir to shew its efficacy , and moreover to cause it to serve for the now spoken of use , and to tinge , t is necessary that it be further Fermented , and augmented ; otherwise there can hardly be obtained any profitable projection with its Tincture ( by reason of its great subtilty ) upon the other imperfect Mettals and bodies . Therefore in the first place , take one part of the so oft spoken of Medicine , and to that one Part , add three other parts of the [ same ] weight , of the best and choicest Gold , that hath been well purged and putrified by Antimony , and then afterwards reduced into as thin Leaves as possibly can be , put them together into a melting Pot , and place it in the Fire , that so the matter may melt and flow well ; according as the preparation thereof is well known to every Artificer . This done , the Composition thus put in , will be also transmuted into a pure and effectual Tincture , insomuch that one part thereof will be capable of transmuting and tinging a thousand parts of the simple Mettals into pure Gold. But yet you must here note , that by how much neerer the Mettals are to the matter , and by how much the purer they are , so much the more easie is the admittance and reception , and the multiplication will also be the higher and more commodious ; for whatsoever impurity or improperness is found to be in them , is separated , and is wholly cast away as the drossy fece of the Mettals : Thus then may a transmutation be made with the imperfect Mettals , and with unsound or faulty precious Stones ; and Crystal may be [ also ] so tinged therewith , that it may be well compared with the most noble and most precious Stones ; and moreover there are many other things that may be done thereby , which are not at all to be revealed to the wicked world ; But yet the aforementioned Philosophers , and all such true Christians as at this day are endued , and gifted by the most great and blessed God , with this Art and Science , did accompt of those and such like other most excellent things of that kind , as the meanest and least [ excellency ] in this Magistry ; for verily those [ things ] in comparison of the most excellent knowledge of things Celestial , and being compared [ I say ] therewithall , was wholly accompted as a thing of nought , and disesteemed . For verily , know of a truth , that he to whom the most High hath graciously vouchsafed to bestow this Gift , doth esteem of all the money and riches in this earth ( in comparison of the Celestial good ) no better then of the dirt in the Streets ; for his heart and all his desire tends to this only , viz. that he may behold in a heavenly manner , and may also in reality enjoy that in life eternal , which he hath seen here figured out ( as 't were ) in an earthly manner only ; according to the testimony also of that wisest of Kings , King Solomon , in his Book of Wisdom , chap. 5. where he saith , I esteemed wisdom at a greater price then Kingdoms and principalities , it was dearer to me then riches ; all gold in respect of her is as sand , and silver as dirt before her . Such therefore as seek after this Art for no other end , but for temporal honour , pleasure , and the sake of riches , are to be reckoned of as more foolish then Fools , for verily they will never attain it : notwithstanding all their great costs , labour and trouble , and their miserably tormenting their hearts , minde , and all their cogitations . On which account the Philosophers esteemed of temporal riches ( for the most base abuse of them , ) ( not that in themselves they be evil ; for in Gen. 2. they are highly commended by Moses , and likewise in many other places of Scripture , as a precious thing , and a great gift of God ) very disdainfully , and as destructive , because it is such a thing , as instead of leading men to God , doth rather cast a remora [ and hindrance ] upon men , from arriving to a right and true good , and doth convert likewise all that which is ●ight in this world , into a perverse confusion : even as that most famous Marcellus Palingenius Stellatus in his Poem , which he hath called the Zodiack of life , hath under the Sign of ♐ elegantly described it , and curiously pointed out detestable Covetousness , to whom we shall at present refer the wel-minded Reader . Out of which it may be seen and collected , how viz. That most excellent man as truly hath this Art ( as is to be perceived and understood in his Zodiack of Nature ) doth esteem of those temporal goods of gold and silver , as a thing of nought , and as a thing contemptible in respect of vertue . And therefore they all preferred Wisdom and the knowledge of heavenly things far before the earthy and fading things ( as we advised afore ) and had in all their life time , and consequently in all their Actions , an eye to the event and end alone , that they might be able [ or fit ] to reap therefrom an immortal name and perpetual praise ; the which even that most wise Solomon doth also teach in the sixteenth chapter of his Proverbs , ver . 16. saying , Entertain or accept wisdom , for it is better then gold , and understanding is more precious then silver : And also in Chap. 22. he saith , A good name , and [ a good ] report is more precious then great riches , and the Art [ or knowledge ] is better then gold or silver . So also Syrach's Son that Wise man in [ his ] 24. chapter doth exhort men , saying , See that thou retainest a good name , for its continuance is more certain then a thousand treasures of gold . For these , and such other kind of vertues , that flow forth from that Philosophy of the Stone , the Philosophers could never sufficiently enough praise and celebrate that so oft named stone . And therefore their whole care and study , and all their Labour in their writings was for this end , that that Art might be further enlarged , wisdom embraced , and the life rendred conformable thereunto . But all [ their Writing ] is , as to the unwise , obscure , dark and hard to be understood , even as Solomon in his Proverbs , from the beginning thereof , even to ch . 6. doth exceedingly complain of , and bewail , and doth to his utmost perswade men to the following of that Wisdom , and in the 3. chap. of Ecclesiasticus : he saith thus , My Son , be content with a low estate ; for better is it then all that which the world covets after : By how much the greater thou art , so much the more must thou humble thy self , and then the Lord will bless thee ; for the most High God doth do even great things by the humble . THE Fourth Part , Psal. 78. and Matth. 13. 35. I will open my mouth in Parables , and utter things hidden from the beginning of the world . WHen the Omnipotent GOD was minded to reveal by his Divine voice any hard and singular thing to Mankinde , of his wonderfull , high , and Celestial Mysteries , it pleased him to do it for the most part Parabolically , the which notable Parables in this earthly Life are daily obvious to our eyes , and are as 't were painted out unto , and set before us ; for examples sake , when God ( in Genesis 3. ) intended to shew to Adam in Paradise after his Fall , his punishment , viz. Mortality and Corporal death , it pleased him to signifie it in the following manner ; that whereas the earth hath not by it self any life at all ; and whereas he was taken and framed out of the earth ; therefore also must he be made like the earth again : So in the 15. and 23. chapter of Genesis , when God would discover to Abraham the encrease of his Seed and Family , he bad him to behold the Stars in the Heaven , the Sand in the Sea , and the dust of the earth , as a Type . Such like various , very pleasant , and sweet Typical Prefigurations God commanded his Prophets to propose and demonstrate to his People Israel , when he would denounce [ or declare ] any singular thing unto them . This Christ himself likewise , who is the mouth & foundation of truth , did do in his Testament , and proposed all things in Parables , that so his Doctrine might be the better understood ; as for example , when he would hint unto us the highest happiness , his Divine Word and Gospel , then doth he use ( for a type ) the good and evil seed , or tares , which the enemy sowed in the ground ; likewise [ he useth typically ] the hidden treasure , and pearl , the grain of wheat , the grain of mustard-seed , leaven , &c. as in Luke 18. Mat. 13. & 23. Luke 19. & Mat. 20. Moreover , when he prefigurates to us the Kingdom of heaven , he proposeth to us the parable of the great Supper , and the wedding of the King ; Even as also he compares the whole Christian-Church , and the state thereof , with a Vineyard , and a King requiring an account from his Servants . Likewise also he useth a similitude of a noble Lord , who committed his goods to his servants ; and of a lost sheep , and Ox , and of a lost Son ; and other such like Parables . See Mat. 18. Luke 16. Mat. 25. Luke 18. Mark 12. Luke 10. Seeing therefore that such like examples and similitudes were solely and alone given for this end , that that which is Celestial , and consequently difficult to comprehend by reason of humane frailty , might be the easier understood and better conceived of by us ; How much rather therefore [ seemeth it expedient ] that the eternal God should propose unto us by some corporal figure , the highest good , [ viz. ] His Son and our Lord and Saviour Jesus Christ , who by his obedience and merit , freed all mankind from eternal death , and restored the Kingdom of heaven [ again unto them ] For verily that most high mysterie of God Almighty , is most difficultly comprehended by mankind , Ephes. 3. Colos. 1. Esay 45. verse 8. Let the heavens send down dew , and the clouds rain [ on the just ] Let the earth open it self and wax green , and bring forth a Saviour . And although that this hath been signified unto us ( in the Old Testament , and elswhere in other types , as in the sacrifice of Isaac , in Jacobs Ladder , and in the selling and wonderful state of Joseph , and in the brazen Serpent , in Sampson , David and Jonas , &c. Yet nevertheless , the Omnipotent God hath shewed [ or taught ] and clearly discovered to us men in the great Book of Nature , this high and Celestial good , by another certain wonderful and secret thing , and that very abundantly ; that so we may be able to have likewise by this means [ or on this account ] even a certain corporeal , visible , and apprehensible idea of those Celestial goods and benefits . The which terrestrial and corporeal thing , he himself hath so proposed [ or published ] in his Word , where he speaks thus by his Prophet Isaiah , in Ch. 28. viz. Behold I lay in Sion a Corner stone , a tryed and well-founded stone ; he that believes makes not haste . Likewise also the Kingly Prophet David speaks thus by the Spirit of God , in the 118. Psalm , viz. The stone which the builders refused , is become the Corner-stone . This is the Lords doing , and is wonderful in our eyes ; This prefiguration or representation , also the now-spoken-of Corner-stone , Christ himself doth in Mat. 21. derive [ or convert ] unto himself , saying , Did you never read in the Scriptures , The stone which the builders refused is become the Corner-stone ? this is the Lords doing , and is wonderful in our eyes ; he that falls against it shall be broken ; but he upon whom it shall fall , shall be ground to powder : This likewise Saint Peter in Acts 4. and in his Epistle ; So also Paul in Rom. 9. doth repeat and describe this in almost the self-same words . Now all the chief Fathers and holy Patriarcks , as also all their successors , illuminated by God , did ( ever since the beginning of the world ) expect ( with great desire ) that proved , blessed and Celestial Stone , Jesus Christ , Luke 10. v. 23 , 24. and earnestly endeavoured by their utmost and chiefest prayers , that it would please God to communicate unto them , ( according to his promises ) the beholding of Christ even in a bodily and visible shape . Rom. 10. v. 12 , 13. and therefore having rightly known and obtained him in the Spirit , they were then delighted with him all their life time , and consequently did ( in all dangers ) even to the end of their lives , trust upon that invisible prop and support . But although that that heavenly and blessed stone was given by God to all mankind , without exceptions of rich or poor , and that without any merit , viz. freely , as Mat. 11. v. 6. yet nevertheless there have been but a very few in this world , even from the beginning to this very day , that could find it , and apprehend or comprehend it ; but rather hath it been at all times hidden from the greatest part of men , and hath alwaies been a grievous offence and scandal , or stumbling to them ; as Isaiah in the eighth Chapter prophesied thereof , saying , It shall be a stone of offence , and a rock of stumbling . Also , a pit and a gin where many shall stumble , fall and be broken , and took and ensnared . The which [ heavenly stone ] old Father Simeon saw in the Spirit , in Luke 2. v. 34. where he saith to Mary the Mother of that Celestial Corner-stone , viz. Behold , behold this [ stone ] is set for the falling and rising of many in Israel , and for a sign which shall be spoken against . The like doth S. Paul also testifie in Rom. 9. v. 32. saying , They stumbled at the stumbling stone , and at th● rock of offence , but he who believeth in him shall not be confounded . So likewise Sain● Peter in his first Epistle , Chap. 2. v. 7 , 8. &c. This stone is precious to those tha● believe ; but to the unbelieving , a stone o● offence , and of stumbling , and a rock o● scandal , [ even to them ] which stumbl● at the Word , and believe not on him , i● [ or by ] whom they are placed [ o● built up ] Eccles. 43. So therefore , shall now shew here fundamentally , how the now mentioned precious , blessed an● heavenly stone , doth artificially [ or harmoniously ] agree with this so-oft-mentioned terrestrial , Corporeal , Philosophical stone , I will shew both their descriptions , and the comparison of the one with the other : Whereby it shall be known and seen ( even invincibly ) viz. how the terrestrial Philosophical stone may be accounted as a true type of the true , spiritual , and heavenly stone , Jesus Christ , [ and how ] he is herein set before us , and discovered ( as 't were ) in a visible shape by God , even in a Corporeal manner . First of all therefore , Even as in the true knowledge of the first matter ( 1 Cor. ch . 2. v. 7. but we speak of hidden things , &c. ) of the aforesaid terrene Philosophical stone , ( for this is to be accounted of as a principal member [ or part ] and [ of ] highest concealment [ or secrecy ] ) t is very much behovefull for those who [ would ] prepare it , ( Rom. 11. v. 33. Oh how profound , &c. ) and that endeavour thereby to obtain all that happiness as is provided by God for us to eternity , and that are ( withall ) busied [ or seriously bent ] on the knowledge of the eternal heavenly stone , ( that is , of the true , right , and living God , and Creator of heaven and earth , his indissoluble triune essence ) ( tis I say ) needful that they do know further and more things , and therefore also , ( as I have shewed above in the first part ) the way of the entring upon it , and the universal nature , together with all its properties ( without which that work will be but rashly and in vain attempted ) is to be above all other things well learned and known ; for if a man covets to arrive to the highest good , then is it expedient that above all other things , he first learns rightly to know God , then himself , ( Acts 17. for in him we live , &c. ) for the learning to know God and ones self ( that is , to know what men we are , from whence we have our original , to what we were created , and how near a kin we are to God ) is deservedly to be accounted and esteemed of as the highest wisdom , without which 't will be most difficult ( yea impossible ) for us to attain to the aforesaid happiness . But now , as to how , and where such a knowledge of that highest Celestial good is to be found , known or learned ; ( Eccl. 24. I am every where , &c. ) you must know that it is and ought to be sought after , even as the terrestrial Philosophick stone [ is ] the which [ stone ] is according to its description , in one , and in two , which are to be everywhere found ; t is in one only , and yet in two ; to this may it be compared ; the which is no other thing then the eternal Word of God , and the holy divine Scriptures of the Old and New Testament ( as Isaiah 8. Yea to the Law , &c. ) in the which the right , celestial , fundamental Corner-stone is to be Only and Solely sought for , and enquired after ; even as also God the Father at that Glorification made in Mount Tabor , doth point with his finger ( as t were ) at this his own Word , when he saith , as in Mark 9 and Luke 9. This is my beloved Son , hear him , &c. Likewise even Christ himself , the very essential and eternal Word of God derives this to himself , ( Psalm 119. ) In John 14. saying , I am the way , the truth , and the life , none cometh unto the Father but by me ; [ and therefore ] to the holy divine Scripture , or infallible testimonie of the divine Word , ( Isaiah 34. ) in Isaiah 8. 't is said , To the Law , and to the testimony : And Christ himself that said Corner - [ stone ] doth in John 5. partly also require it , when he saith , Search the Scriptures , for ye think to have life therein , and that is it which testifieth of me . Therefore David also in Psal. 119. hath a long time afore confessed this same thing , saying , I delight O Lord in thy testimonies , for they are my Counsellors : Thy word O Lord is a Light to my feet : I delight more in the way of thy testimonies then in any riches : Again , I consider thy waies , and walk in thy testimonies . ( See Genes . 13. Psalm 45. Isaiah 9. 49. Jerem. 32. John 10. 14. Rom. 9. 1 Cor. 5. ) Moreover , as to where , and in what place of the holy Scripture , ( Eccles. 24. from the beginning of the world , &c. ) the first matter of this heavenly stone , or essence is founded and repaired [ or placed ] know , that it is in many places to and again fundamentally and expresly demonstrated and set before your eyes , but especially in Mich. 5. 't is written , Whose going forth was from the beginning , and from eternity ; This self same thing also the Corner-stone it self doth also testifie , John 8. When the Jews askt him who he was , he answered , Even the same that I said unto you from the beginning ; And moreover he thus tells the Jews , viz , Verily , verily , I say unto you , afore Abraham was , I was . By which testimonies it doth uncontroulably follow , that he had no beginning , but had his first Ens from all eternity , and that it will so remain without end to all eternity . And although that that knowledge consists nowhere but only in the word of God , viz. in the Old and New Testament ; and may from it itself be gotten and obtained ; yet nevertheless , I will declare to such an one as seeks there-after , ( 2 Tim. 3. And whereas thou from thy childhood , &c. ) that he must herein use the highest diligence ; for whosoever doth at the beginning err in that knowledge , or miss the right subject , then is all the following labour that he bestows thereon , vain , and fruitless . Therefore all [ those that seek after it ] ought rightly to prove [ or try ] themselves , and here rightly to learn in the separation [ as it were ] of the word , the true Golden apprehension [ thereof ] and well and rightly to open the eyes ( viz. of the mind and soul ) and accutely [ or diligently ] to behold and know it by the internal light , 1 John 5. the which God at the beginning enkindled in nature , and in our heart . Now he that endeavours to obtain that by the externality and corporality only ( in a literal way ) without the internal eye and divine light , such an one may as soone take Saul for Paul , and thencefrom choose and draw in ( as it were ) to himself an erroneous way and sinister understanding instead of what is right : for even as in this terrene stone , according to the description thereof , [ it so happens that ] t is hidden from many thousands of men : So also doth it daily appear ( the more is the pitty and grief ) in the knowledge of this Celestial stone , [ it being hidden ] to the greatest part [ of mankind ] : the which is not to be imputed to the Word or Letter ( for as for that , it is well and firmly founded ) but much rather to the eye that is false in man , 't is to be imputed only and solely to that ; Even as also Christ himself in Luke 11. and 1 Cor. 3. saith , The eye is the light of the body , but if thine eye be evil , then also thy whole body is obscure and dark , and the Light in thee is made darkness . Likewise in Chap. 17. He saith , Behold , the Kingdom of God is within you . By which t is evidently apparent that the knowledge of the Light in man must first of all [ arise ] from within ; and not be brought in from without ; the which also the holy Scripture doth in many places bear testimony unto . The which external object , ( as we may so speak ) or Letter , was written for our weakness sake , by the internal Light of grace implanted in , and granted unto us by God only for a testimony [ or witness ] Mat. 24. even as also the orall [ or uttered ] received [ or apprehended ] word , is to be accounted and esteemed as a stirring up , and as a mediate help and promotion thereunto . For example , Suppose that there is a white and a black table set before thee , and it be demanded of thee , which of those is white , and which black ? Thou would hardly resolve my Question thus propounded to thee , from the bare and mute objects of the said tables , if thou hadst not the knowledge of those two divers colours in thee afore , ( John 2. But this I have written unto you concerning those that seduce you ) for the knowledge thereof doth not arise from those tables , which are dumb and dead , but ariseth from thy innate [ understanding ] and daily exercised knowledge . The objects do indeed ( as we have said afore ) move [ or quicken ] the senses , & set ( as 't were ) an edge to knowledge , but do not at all bestow the knowledge ; for as for that , It must arise from within ; from a knowledge and discerning understanding of those colours : So likewise if any do desire from thee a material , external fire , or a Light , [ or kindling ] out of a Pyrite [ or fire-stone ] wherein the fire or the light is hidden ; then t is expedient to make it manifest , and extract ( as 't were ) out of the stone , that same occult and secret fire , and not to bring it into the stone ; the which is to be done by a steel ( as appertaining hereunto ) and by it the occult fire in the stone must be excited [ or stirred up ] the which fire must ( notwithstanding ) be received by a well prepared sutable firing or fewel , and so blown up , unless you 'l intend to have it vanish and be extinguished . The which being so done , you shal have a right shining brightsom fire , and as long as you preserve and cherish it , you may do therewith what you please , according to your desire . Even so likewise after the same manner is it with that divine Celestial hidden Light in man ; the which ( as we have said before ) doth not come into a man from without , but rather proceeds from within , outwards : Now this may ( at the beginning ) be made bright by a true faith in God , and then furthermore by mediums , as reading , hearing , preaching , and also afterwards by the holy Spirit which Christ hath restored unto us , and hath promised to give us , ( John 14. No man comes unto the Father but by me ) [ this may I say ] be enkindled in the obscure and darkish , but yet glowing heart , [ which is ] as 't were a prepared fire , and be again rightly breathed on and made shining ; for in such an heart God will afterwards operate and work ; In such an ones heart as believes , and in that one Light to which none can attain , doth he desire to have his abode . And although no man ever saw God with his external bodily eyes , nor indeed can see him , yet nevertheless may he be seen , discerned and known by the internal eyes of the heart . Moreover , although that that clear Light hath sent forth its brightness into the whole world , and doth as yet daily enlighten all men without any difference , yet ( for all that ) the world , because of its corrupt and depraved nature [ cannot , or ] will not rightly see it , much less know it : and therefore also are there so many erroneous waies , and dangerous opinions vented thereabouts . The which is ( in this thing ) to be well considered of , heeded and observed , viz. That God hath not in vain , and casually placed two eyes and as many ears in the top part of the body ; for he would thereby hint unto us , viz. That t is expedient for a man to learn and give good heed unto a twofold sight and hearing , viz. internal and external ; and by the internal to judge of spiritual things , and the external is to perform its part , 1 Cor. 2. The which distinction also in the Word of the Spirit and of the Letter , is to be most diligently observed ; for the sake whereof even I also am willing here ( by way of admonition ) briefly to discover , and in a few words only , to the more simple [ sort ] whereby they may the better be informed , and attain to the better and more commodious [ or profitable ] knowledge of the triune stone , in which the very top of the thing lies . Now even as the matter of the terrene Philosophical stone is of no value or esteem with the world , but is rather wholly rejected ( as it were ) even so likewise , Christ the eternal Word of the Father , the most noble and celestial , proved , triune stone is dis-esteemed by the greater part of men in this world , and is ( as 't were ) cast out of our sight , and indeed ( to speak the truth ) there 's almost nothing more unworthy , more vile and abject , then the saving Word ( of God ) it self ; and therefore in 1 Cor. 3. it is accounted , especially by the wise ones of this world , for foolishness ; Nay it is not only so disesteemed and slighted , but also condemned as Heretical , and cast forth to banishment ; the which to hear ( it being so great a blasphemy ) is to a godly heart , the highest grief . But however , be it as it will , t is behoveful that the right believers be thereby tryed , and that consequently the afore-mentioned testimonies be yet rightly fulfilled , the which also John in his first Chapter testifies saying , It ( viz. the Word ) was in the world , and the world knew it not ; Likewise , he came unto his own propriety , and yet was not received by his own . Even as also the Corporal and Terrene Water-stone of the Wise men , ( whose vertue and efficacy is unsearchable ) is ( in reference to its matter ) called by the Philosophers by sundry names . So likewise that Deity and that only light , ( whose vertue and Omnipotency is ( in like manner ) unsearchable ) hath many various titles and names in the holy Scripture , the chiefest of which we shall here orderly reckon up , on both hands : The stone of the Philosophers is called the most antient , the hidden or unknown , the natural , incomprehensible , celestial , blessed , consecrated stone of the wise men ; t is also called true , without lyes , the certainest of things most certain , the secret of all secrets ; a divine vertue and efficacy , hidden from fools , the highest and the lowest that can be seen under heaven ; the wonderful Conclusion , or knitter up of all Philosophick works ; t is likewise called a fit and perfect Agreement of all the elements ; an incorruptible body , that can be touched by no element . 'T is moreover called a Q. E. a double or twofold , and vivifying ☿ , which hath in it self a celestial Spirit , the healing of all the sick and imperfect mettals , the eternal light , the highest medicine for all diseases , the noble Phoenix , the highest and most noble treasure , or choicest good of nature , the universal triune stone , which is ( by nature ) conjoyned of three , and yet nevertheless is but onely one ; yea t is generated and [ ingendred or ] effected out of one , two , three , four and five : Likewise 't is called , the Catholick Magnesia , or Sperm of the world ; and by many other such names and Titles as are to be found amongst the Philosophers , all which titles may not unfitly be reckoned up and comprehended in the highest and most perfect number , viz. a thousand . Even as therefore now this terrene Philosophical stone , I say , hath ( as in reference to its matter ) many and divers , yea almost a thousand titles ( as we have said ) and is therefore now and then called wonderful ; Even so likewise these and such like other afore-mentioned titles and names , may be much rather , and that also in the highest degree said or published of God the Omnipotent Good ; for verily God , yea the Word of God , his eternal Son , is the right , eternal , precious , and tryed corner-fundamental-stone , which the builders rejected and banisht , Isaiah 28. Psalm 118. Mat. 21. Acts 4. Rom. 9. 1 Pet. 2. He is the true , the antient , yea the most antient , who was before the foundations of the world were laid ; yea even from eternity , Isaiah 45. Daniel 7. Esay 43. Psalm 90. He is the right , the hidden , and unknown God , supernatural , incomprehensible , celestial , blessed and most praise-worthy , Mark 16. the alone Saviour , and consequently the God of all Gods , Deut. 10. He is certain and true , and cannot lye ; Numb . 23. Rom. 3. yea the most certain of all , and doth even what pleaseth him , and is the alone Potentate , Genes . 17. Ephes. 3. He is the most secret [ or unknown ] and eternal , in whom all the treasures , and mysteries of wisdom lie hidden , Rom. 16. Col. 2. The alone divine vertue and omnipotency , which is hid from , and unknown unto fools , or the wise ones of this world . He is the right , the alone , and perfect agreement of all the elements , from whom and by whom all things proceed , and in whom all things are , Rom. 11. James 1 viz. of an incorruptible essence , which no element can dissolve or separate , Psalm 16. Acts 2. 13. Likewise , he is the Q. Es. yea the essence of all essences , and yet notwithstanding is properly no essence ; he is the true and right duplicate Mercurie , or the Gyant [ and Champion ] of a twofold substance , Matth. 26. Even as t is sung ( of him ) in the Hymn or Song , viz. By nature a God , a man , a worthy , &c. who hath in himself a Celestial Spirit , who [ also ] vivifies all things , yea , is the life it self , Wisd. 7. Esai . 42. Joh. 14. He is the alone only perfect Saviour of all the imperfect bodies and men ; the true , heavenly Physitian of the soul , the eternal Light that enlightens all men , Isa. 60. John 1. the highest medicine for all diseases , the right Spiritual Panacaea , Wisd. 16. The noble Phoenix , that doth again refresh and quicken with his own blood , his own chickens , as are wounded and slain by that old Serpent the Devil ; Yea he is the choicest treasure , or highest good in heaven and earth , Psalm 83. Wisdom 7. The triune universal essence , which is called JEHOVAH , Deut. 6. and [ is ] of One [ viz. ] the divine essence , then of two , God and man ; [ then moreover ] of three , viz. Persons ; [ also ] of four , viz. three Persons and one divine essence . So likewise of five , viz. three Persons and two essences , viz. divine , and withall humane . Besides , God is the right Catholick Magnesia , or universal Sperm of the world , John 1. of whom , and by whom , and in whom , all , both celestial , and terrestrial creatures have their essence , motion and original , Gen. 1. Iohn 1. Acts 17. Rom. 11. Heb. 1. and briefly , he is the Alpha and Omega , the beginning and the ending , saith the Lord , who is , who was , who is to come , the Almighty , Rev. 1. But now , even as ( in the afore-mentioned Philosophical work ) it is not sufficient to know the matter only , and to receive [ or acknowledge ] it for a triune essence , and to learn the Quality and Property thereof ; But t is ( moreover ) necessary , that you know how to obtain it , and how to be made a partaker of the benefit thereof ; the which cannot be done by any other means , then as we have said above , [ viz. ] those three things are to be first dissolved and putrified , whereby its darkish shadow , and hairy rough essence , ( wherewith it was at first shadowed over , and was consequently beheld [ and visible ] in a deformed and inhumane [ or ungentle ] shape ) may be again taken off ; then also , even as by a further sublimation , its heart and internal soul that lies hid therein , is to be again drawn out of it , by the universal , pleasant , and fire-like-shining Sea-water , and reduced into a certain corporal essentiality : Even so , and ( indeed ) much less able are we to know that triune divine essence , which is called JEHOVAH , unless it be first of all ( in relation to us ) even as it were dissolved and putrified , and the veil of Moses , and the wrathful visage or shape ( the which shape is naturally to us all an impediment or hinderance , and a terrour ) be took away therefrom , and that the heart and inward soul , which lies hid therein , ( that is his Son , who is the Lord Christ ) be , by the help and assistance of the holy Spirit ( the which doth likewise purifie our hearts like to clear , pure water , Ezek. 36. Esai . 44. yea doth also ( like to the divine fire enlighten us ) Jerem. 23. Mat. 3. and doth fill us with a sweet and pleasant comfort , Iohn 16. Ephes. 4. ) produced thereout of , and learned , and be furthermore converted or turned into an humane God , or God-man . But now , even as in the Philosophick work , the matter being dissolved into its three parts or principles , must be congealed with its own proper salt , and reduced into one only essence ; the which is afterwards called the Salt of wisdom ; So likewise , [ is it with ] God , and his heart , that is , the Son must be united to the Father by their proper Salt ; the which [ Salt ] is in like manner , essentially implanted in God , and must necessarily be believed and acknowledged for one God , and not be accounted as two , or three Gods and Essences . If therefore thou hast by this means known God by his Son ; and as it were separated them ; and hast again ( notwithstanding ) coupled and conjoyned them by the Spirit of divine wisdom , and the bond of charity [ or agreement ] Then behold , the invisible and unknown God , Isa. 45. is made visible , knowable and intelligible ; who doth no more appear then as afore , so wrathful and so displeased , but appears after a most courteous , gentle and most friendly way and manner , — and doth then suffer himself to be felt , beheld and seen by thee ; whereas formerly , God , ( afore that his Son Christ was formed and fashioned in us , Gal. 4. ) was much rather a terrible God , Deut. 7. 18. yea a consuming fire , and is so called : But yet notwithstanding the knowledge of that divine triune essence , is not as yet sufficiently , and fortunately or blessedly enough used or conceived of , except thou makest a further progress in the knowledge of him ( especially of his heart ) and so growest more and more on ; for even as the abovesaid , and hitherto prepared subject in the Philosophical work , is ( without further preparation ) rather hurtful then profitable to thee in medicine for the body ; even so also is Christ , 1 John 4. whom unless thou knowest better and more perfect , he is but very little as yet conduceable [ or availeable ] for a spiritual medicine for thy soul , but will much rather turn to thy condemnation ; and therefore also if thou wouldst be made a partaker of him ; and of those celestial gifts and treasures , and enjoy them prosperously , then is it necessary that thou proceedest on farther in the personal knowledge of him , and not set him before thee , and conceive of him as pure-meer-God ; but well to observe that fulness of time appointed by God , Gal. 4. wherein he received his additional , that is , God and man together , yea he was made the Son of man. For even as in the Philosophick work , it is again said , that if you would bring your work to its effectual power , and make your tincture to perfect the other simple mettals , then 't is expedient that you put to your first matter , and unite therewith a certain other metallick highly dignified body , & of near affinity to the aforesaid Prima materia , and such as is most acceptable and grateful thereunto ; and you must reduce them into one body . Even so is it here in the Theological work of the divine nature of the Son of God , ( if we should well enjoy it , and be made partakers thereof ) 't was behoovful that ( as it were ) another mettalline body , ( that is , flesh and blood , the humanity or the humane nature , which also is ( amongst all the highest dignified creatures of God in the earth ) the one , that is nearest akin , is also the most acceptable , and the most grateful , and besides , is created after his nature ) adjoyned and united it self therewith , and consequently , 't was fitting that both were reduced and united into a certain undissolvable body . But , ( even as t is chiefly to be noted and observed in the aforementioned Philosophical work , as we then informed you , that , ) even as this common , or vulgar body of gold , is not in the least agreeable or convenient for that work , but because of its imperfection , and many other various defects that it is subject unto , is unprofitable , and is to be accounted of as a dead thing , and that likewise for that same reason there must be produced such [ a body ] as is clear and pure , and without mixture , and such as was never falsified by any deceit , but is free from all impurity , and without defect , and what was never as yet debilitated in its eternal Sulphur ; Even so , much less can there be , or ought there to be any universal humane nature ( such as is conceived in sin , polluted with original transgression , and is daily falsified and defiled with real sins , and preternatural infirmities , under which all men do generally lie ) accepted [ of ] imputed [ to ] and incorporated [ with ] the divine essence of the Son of God , but only the unmixed , pure , and perfect humanity , void of all sin : for if the earthly Adam , who was but a creature only , was ( afore the fall ) without sin , and was an holy and perfect man ; how much more then is that celestial Adam , which the only begotten Son of God hath in himself ? And therefore the celestial , eternal , fundamental and Corner-stone Jesus Christ , ( according to the description of the Philosophick ) is , and ever will be , according to both his natures , of a most highly admirable birth and rise , and consequently of an unsearchable nature and property . According [ or in relation ] to his divinity [ he was ] from eternity , of the alone divine essence of his celestial and eternal Father , true God , yea the Son of God , whose out-going ( as the Scripture testifies thereof ) was from the beginning and eternal ( Mich. 5. Psal. 2. Mat. 16. Col. 1. ) But as in reference to his humanity , he was born in the fulness of time , without sin and fault , Isa. 53. John 8. according as the Scripture testifies , a true and a perfect man ; with a body and also a soul , Mat. 26. so that now he is of an indissolvable , personal , and God-man essence , that is , a true God , and true man , in one only person , indissoluble to all eternity , and must and ought to be so acknowledged and worshipped as God Omnipotent . But yet notwithstanding , it could be wished that the eyes of the greater part of the imaginary learned men were better opend , and their dark spectacles , and their sophistical vizards that hang before them were removed , and that at length they might yet once recover their lost sight , Luke 10. But especially , all the Aristotelians , and the sophisticate , blind-sighted , purblind [ as 't were ] in divine works , amongst whom there have been so many various and divers disputations even to this very day , in divine things , too too unchristianlike ; nor is there any end at all of the manifold distinctions , divisions and permixtions , concerning the highly venerable Article of the union of natures , and community [ as 't were ] of Idioms in Christ , so well founded in the holy Scriptures , 2 Tim. 3. But now , if they will not believe God or his divine Word , they may yet notwithstanding by the conjunction made of the said Chymicall work ( as afore-mentioned ) and by the unition of the two waters , viz. of ☿ and ☉ , know the essence , and be able to feel him ( as it were ) with their fingers . But alas ! the highest Scholastick art of their Ethnick [ or heathenish ] philosophy , so little or meanly founded in the holy Scripture or in Christian Theologie , and their fundamentals and Aristotelian precepts of no value or moment , about substance and accidents , and many other more [ devices ] do not at all lead them to the attainment thereof , little considering that Tertullian , that old man , hath not in vain written , That these Philosophers are the Patriarchs or chief Fathers of the Hereticks ; But we conceive it no waies worth our while to discourse more largely of this thing . And moreover , even as ( in the Philosophick work ) that said composition , the two essences being conjoyned now together , must be placed over the fire , and be putrified , ground or broken , and be well boiled , in which putrefaction and boyling there do ( until it be rendred more then perfect ) in the mean while , manifold and various acts or scenes fall in between , and divers colours do shew themselves , about which you may find more written in the description of the terrene work : Even so , this God-man and man-God person Jesus Christ , so appointed by God , his heavenly Father , in this world , was cast into the firie furnace of tribulation , and was therein well boyled ( as 't were ) that is , he was encompassed with various troubles , reproaches , the Cross and tribulation , and was changed and transmuted ( as 't were ) into various shapes , that is , he suffered hunger , Mat. 4. then presently upon his receiving of baptism , and after his devoting himself to the ministry of the preaching the holy divine Word , he was by the impulse of the holy Spirit in the desart , and there tempted by Satan ; and must there necessarily undergo with him a triple combate , for a testimony and witness to all bought and purchased Christians , as having entred upon Christianity , and professing the faith of Christ , are tempted by the Devil , and are by various temptations again sollicited and enticed to a falling off from Christ. Likewise , he was wearie in John 4. also he cryed and wept lamentably , Luke 19. 41. also he trembled , [ and was sore amazed ] Mark 14. he combated with death , and sweated a sweat of blood , was likewise taken and was bound , Mat. 26. was smitten on the face by the high Priests servant , was mocked , derided , spit on , whipt , crowned [ with thorns ] condemned to death ; and then fastned to the Cross ( which himself carried , Joh. 19. ) betwixt two thieves , had Gall and Vinegar given him to drink , Psalm 69. and cryed out with a loud voice , and commended his Spirit into the hands of God his Father , expired it , and at last dyed on the Cross ; and many other afflictions and tribulations did he necessarily undergo in his life and at his death , of which you may read more at large in the holy Evangelists . And even as the Philosophers write , viz. that that boiling and putrefaction in the afore-mentioned terrene work is usually made and perfected within fourtie daies : So are there described and laid down to us in the holy Scripture [ a description of ] many and divers miracles that God hath done , by that afore-mentioned number : as for instance , that of the people of Israel's , when they aboad in the desart for fourty whole years , and had the tryal of a very hard exile , Psal. 59. Deut. 8. Likewise Moses his being in Mount Sinai , Exod. 34. Also Elias in his flight , because of Ahab , 1 Kings 19. So Christ in the desart fasted forty daies and as many nights : Likewise also he preached on the earth for fourty moneths , and performed miracles : He lay forty [ hours ] in the Sepulchre ; and fourtie daies ( between his resurrection from the dead , and his ascention into heaven ) did he walk about and visit his Disciples , and shewed himself alive unto them , Acts 1. Likewise , the City of Hierusalem was destroyed by the Romans and razed to the ground , the fortieth year after the ascention of our Lord. But you must here principally note , that the Philosophers call that putrefaction , because of its black colour , ( Cantic . 1. I am black . ) the head of the Crow ; Even so Christ himself , ( Isa. 53. He had no form , nor , &c. ) was wholly deformed as to his form [ and beauty ] the most vile of all , full of griefs and sorrows , and also was despised , in so much that we even hid our faces because of him , and esteemed him as a thing of nought . Moreover himself doth likewise in Psalm 22. complain of that thing , viz. he was a worm and no man , the mocking stock of men , and contempt of the People . In like manner also , this may not unfitly be compared with Christ. viz. As that Putrified body of Sol doth lie for a season like to ashes in the bottom of the glass , and dead without any efficacy , until by [ the addition of ] a stronger heat , its soul doth again let down it self drop by drop , and by little and little , and doth again imbibe the sick and as it were dead body , doth moisten it , give it to drink , and preserve it from a total destruction ; even so happened it to Christ , when he was in the Mount of Olives , and upon the Cross , and was roasted ( as it were ) by the fire of the divine wrath , Mat. 26. 27. he complained that he was wholly forsaken by his heavenly Father , and yet nevertheless was he alwaies refreshed and strengthened , Mark 4. Luke 22. and imbued ( as 't were ) and moistened and imbibed with the divine Nectar ; even as 't is wont to be in the terrene body by a daily ( airing for , and refreshment ) yea also , when in his most holy passion , and mediating death , his power and strength , together with his Spirit , was wholly withdrawn from him , and he plainly [ or truly ] arrived [ or came ] to the lower and deepest parts of the earth , Acts 1. Ephes. 1. 1 Peter 3. he was ( notwithstanding ) even yet conserved , refreshed , and again lifted [ or raised ] up , by the vertue and power of the eternal Deity , and thereby vivified and glorified , Rom. 14. and here 't was that his soul and spirit did first of all procure [ or bring to pass ] a perfect , true , and indissolvable union with his dead body in the Sepulchre , and by a most joyful and victorious resurrection and ascention to the heavens , was it exalted through our Lord Jesus Christ , to the right hand of his Father ; Mat. 28. Mark 16. with the which [ body ] he doth now , by the efficacy and vertue of the holy Spirit ( as being a true God and Man , in equal power and glory ) rule and bear command over all things , Psal. 8. and by his most efficacious Word preserves and sustains all things , Heb. 1. yea he vivifies all things , Acts 17. The which wonderful union , and also that divine exaltation cannot be well seen , and much less considered of by Angels and men in heaven and on earth ; yea and under the earth , Phil. 2. 1 Pet. 1. without fear and trembling ; Whose efficacy , power , and rosey-coloured tincture is able to transmute us imperfect men and sinners , even now , in body and soul , to tinge , and more then perfectly to cure and heal us , concerning which we shall speak more anon . Having now therefore , briefly and plainly disclosed to you , how viz. the Celestial , Fundamental Corner-stone Jesus Christ may be compared with the terrene Philosophical stone of the wise men , the matter and preparation whereof is ( as we have heard ) a notable type and lively counterpoise ( as 't were ) [ and resemblance ] of the divine assumption of humane flesh in Christ : We therefore likewise judge it necessary , that we also behold and learn his efficacy , virtue , and Tincture , as also his fermentation and multiplication in us men , who are destitute of efficacy and virtue , and are as it were Imperfect mettals . And albeit , that God created man , at the beginning , above all his other Creatures , and made him a most noble and most perfect Creature , yea he made him after his own Image , and breathed into him a living Spirit and an Immortal Soul ; Yet nevertheless , after his fall , was he transmuted into a deformed , contrary and pernicions [ or mortal ] shape [ and form . ] But now , to restore again such a most noble Creature to his former brightness [ or lustre ] and perfection , the Omnipotent God did , out of his meer mercy , ordain such a medium , as his [ viz. mans ] restitution might be brought to pass by after the manner following , viz. as we have afore said , that the more then perfect stone , or Tincture after this its perfection , is to be ( in the first place ) yet further fermented , augmented or multiplyed , if at leastwise you would obtain its manifold profit , and have its efficacy and operation beneficial ; Even so , also , Christ , that heavenly blessed stone , must ( according to his God-man perfection ) be yet moreover also further fermented and multiplyed ( as 't were ) with us , as with his members ; that is , we must be purifyed and united with him , by his own saving ticture of a Rosey colour , and be prepared and conformed to a pure , unfermented and celestial body : for ( as Paul testifies in Rom. 8. ) he is the first begotten among many brethren , yea the first begotten before all other Creatures whatsoever , Coloss. 1. by whom all things in Heaven and Earth are created and reconciled with God : for if we who are naturally impure , mortal and imperfect , would be again , made pure , new-born or regenerate , immortal and perfect , then verily , that cannot be done by any other medium ( Hebr. 13. ) then by that celestial fundamental corner stone only , Jesus Christ , who is alone holy , yea the most holy , Dan. 9. the new-born , raised up and glorifyed heavenly King , who both is and eternally remains God and man in one person . Likewise , even as the stone of the Philosophers , and Chymical King , doth ( by its tincture ) bestow this benefit ; and doth also comprehend in it self ( by its perfected process ) this efficacy and virtue , as to be capable of transmuting and tinging the other imperfect simple and disesteemed mettals into pure gold ; So also , yea ▪ and much more rather doth that heavenly King , that fundamental corner stone Jesus Christ , only and alone purify us , by his blessed tincture , that is , by his blood of a Rosey colour , and cleanse us sinners and imperfect men from our innate adamical defilements and dregs , yea he doth more then perfectly cure and heal us , 1 John. 1. and as the Scripture speaking thereof doth testify , that there is no other salvation nor medium either in the Heaven or the Earth , whereby we may obtain everlasting blessedness and perfection , but only the name of Jesus , Acts 4. For , albeit that the blind and mad world hath ( by the cozenage and deceit of Satan ) sought after many and various mediums and wayes of obtaining everlasting happiness and perfection , and have earnestly busied themselves thereabout ; yet notwithstanding Christ Jesus is the only and alone Saviour and Mediatour , in whom , and by whom , we are justifyed , and blessed before God , and are again purified from the Spiritual Leprosy of sin ; even like unto the one only terrene Saviour and Chymical King by whom all the imperfect mettals do purchase and obtain their perfection ; and moreover by it are cured all diseases , but especially the incureable and corporal Leprosy : So therefore all the other mediums , and those arts that are studyed and contrived by men themselves , viz. such as the Jews , Turks , Heathens , and other hereticks have published , and are as yet defended [ and maintained ] as necessary mediums , are ( to speak properly thereof ) much rather void of Spirit , are false and Sophisticate Alchimy ( Col. 2. Beware least any one , &c. ) by which we men are not purifyed , but are hindred , are not vivifyed [ or enlivened ] but weakned , yea are ( at length ) wholy mortifyed ; like to the falsely so called Alchimy , which hath found out many and diverse tinctures and colours , by which men are not only deceived , but likewise , as ( too toomuch misery it is ) daily experience doth more then enough testify , they are oftentimes cast into the peril and danger of their goods and corporal life . But now , if we men would be again purifyed from our impure filths and feces , viz. from that Adamical Original sin , wherewith the whole nature of man was at the beginning corrupted , as if it were with some destructive poyson inspired [ or breathed ] into our first parents by the devil , and in which we are all conceived and born , Psal. 51. Job 15. and would be again made perfect and happy , John 3. then it must be done by a new regeneration of the holy Spirit ; yea by water and the spirit ( even like as the Chymical King also is regenerated by water and the spirit , and doth [ thereby ] obtain its perfection ) in which new and spiritual regeneration , ( 1 Pet. 3. ) the which is accomplished from above , in the holy Baptisme by the water and the spirit , must we be washed and purifyed by the blood of Christ and so be made one body with him ; and cloath our selves with him as 't were with a garment , as Paul saith , in Col. 3. and Ephes. 5. for even as the Philosophers stone doth aftetwards unite it self by its Tincture with the other Mettals , and is together with them reduced into a perfect and indissoluble body ; so also Christ ( as being the head of us all , 1 Cor. 4. doth even unite himself with his members by his rosey coloured tincture , and reduceth and perfects it into a perfect body and building , Rom. 12. 1 Cor. 12. Ephes. 5. which is created according to God in ( Joh. 3. ) right and true Justice and holiness , Eph. 4. And verily , that regeneration of man which is performed by the holy Spirit in holy Baptism , is properly no other thing than a certain inward spiritual renewing of fallen man with God and Christ , 1 Cor. 12. In so much that whereas afore we were carnal in relation to the birth made by our father and mother , and were by nature enemies to God , and sons of wrath , ( Rom. 2. ) Eph. 2. we are now by means of the second and spiritual birth in holy Baptism , made friends and sons , yea heirs of God , and coheirs with Christ , Heb. 3. For , for this reason Christ also dyed , and rose and revived , Rom. 14. that by this his process , that is , by his Passion , Death , Resurrection , and Ascension , we might have an entrance into an holy place [ or house ] not made with hands , and that he might prepare for us the way to an everlasting Country . And therefore also is it necessary , that we likewise as his brethren and sisters , ( Math. 12. Ephes. 5. and Psal. 22. ) do follow him in sufferings , Math. 8. and grow up and increase in an acceptable humility , Luke 12. and in other virtues ; and moreover , that we be altother conformable [ and suitable ] to [ or for ] his body ; that so at last , even we also who have followed him here in the regeneration , and are dead and mortifyed in him , may likewise live with him and enter into his glory . The which spiritual exhortation and Christian imitation of our celestial King his life and deeds , comes not from our worth , merit , or proper and peculiar pleasure ( for the natural man is , together with all his faculties , blind , deaf , and dead in spiritual things ) but meerly and only ( 1 Jo. 5. ) by the efficacy and operation of the holy Spirit , which is effectual and powerful in us , by the blessed washing or bath of regeneration and baptism ; after the same sort is it with minerals and Mettals , which being in themselves dead , ( Hebr. 10. ) and rusty as it were , and cannot possibly purify or amend themselves , are even by the help of the spagyrical spirit purified , renewed , dissolved and perfected . If therefore now we are again ( as we have heard ) regenerated by the water and the spirit , ( 2 Cor. 5. ) that is , by the blessed baptism , and by the red fountain or stream tincted by Christ , and incorporated with the Lord Christ , our heavenly King , ( 1 Cor. 3. ) and are washed with his blood from our hereditary sins , and are purified , and are made partakers of the first fruits of his holy Spirit , Then is it expedient , that we be fed and that we drink at the beginning , a little and a little , ( according to the saying of St. Peter , with pure and wholsome milk , like new born [ babes ] yea like infants in Christ , until at length we becoming like living ( Apoc. 1. ) and ripe stones , are built up to a spiritual house and high Priest-hood , and made fitting to offer up spiritual Sacrifices , such as are well pleasing and acceptable to God through Jesus Christ ; for verily , a Christian man regenerated by the water and the spirit , doth not comprehend all at once , nor is able to apprehend all , but 't is needful that he grow up and increase day by day , and by little and little in the knowledg of God and Christ. For even as in the Philosophers work 't is to be seen , how that at the conjunction of the two [ matters ] of the Wise men , ( Cant. 3. It was but a little that I passed from them , &c. ) viz. of the terrene gold , and of the watery matter prepared as it were after a celestial manner , when ( at the beginning ) they are put in a certain dissolving dish , or vessel , and reduced into as it were a dry liquour , and ana ; All is not put to the composition together , and at one time , but one part is added after another , and that by little and little , and at certain diverse times ; Even so , yea and much more rather ought this to be done in the Theological work ; for assoon as the conjunction and spiritual union is made of Man with Christ in Baptism , and that we are so reduced ( as we said afore ) into one body with him , so soon also [ or , then ] must such a man learn the Christian faith by little and little , and comprehend one Article after another , until at length he be altogether confirmed in them , and attain to a perfect knowledge . Therefore also the Christian faith ( Phil. 3. ) is ( like as is done with the terrene watery prepared matter , of which we have made mention in its proper place ) divided in twelve Particles , or short Articles , according to the number of the 12. Apostles , and further is then again distributed into 3. principal Articles , as 1. Concerning our Creation . 2. Our Redemption . 3. Our Sanctification , the which 't is expedient that a man propose to himself to learn one after the other . But yet it must be done by little and little , and at divers [ distinct ] times , [ and seasons ] least he should be burdened more then is fit , and be ( as it were ) wholy overwhelmed with his learning of them , by which he mought haply be a loather thereof , and be plainly alienated from the faith . To prevent which , even the third Article concerning our Sanctification may be divided into 7. diverse members or particles ; ( [ see ] in the Communication of [ the book of ] the infallible Epilogue or conclusion , Amen , ) and may be prest upon men to learn at seven distinct times ( according to the information given in the terrene work ; the which being done , and the faith being thus fully comprehended from part to part , then the chiefest and most necessary thing is , that a man doth most diligently preserve in himself that knowledge of the faith that he hath so comprehended by the grace of God , and most cautiously beware that he neither falsify it or lose it . And , even as ( as we have before told you ) in the said Philosophical work you are to take for that fermentation and multiplication of the only terrene King or meer and pure tincture , three singular parts or Particles of the best pure , yea the most purified Gold , purged by ♁ , not because of any defect in the stone , or imperfection of its Tincture , but because of the impotency and weakness of the Mettals themselves ; And ( that you may the better understand my intention ) [ know ] that although the tincture or stone be perfectly prepared in it self ; yet nevertheless , the gross and imperfect Mettals cannot ( by reason of their natural infirmity and weakness ) draw to themselves and apprehend that ( as I may so say ) Angelical perfection and subtility of the stone or Tincture unto it self , except a commodious and requisite [ medium ] be also taken , by the which they will be transmuted the more easily . Even as therefore it is and ought to be so done ( I say ) in the Chymical work , even so in like manner must there be had a very special care here in our Theological work , ( Phil. 2. ) of the spiritual renovation and Celestial regeneration of man ; for although that our Celestial King Jesus Christ hath perfectly freed us from all impurities , by that plenary obedience of his which he performed to his heavenly Father in our stead , and hath made us sons and heirs of God ; yet nevertheless we cannot in all things and wholy comprehend and receive that saving and plainly divine tincture of himself , ( neither his other treasures and great benefits , ) because of our innate infirmity and weakness ( 2 Cor. 4. ) nor can we firmly apply it to our selves , [ unless we do thus ] viz. we must ( if we would rightly pertake of him ) come yet a little neerer , and must have added those three saving singular parts , reckoned up and mentioned by God himself , which parts are thereto requisite , and they are chiefly termed ( Eph. 2. ) ( 1 ) His holy Word , the which is pure , yea purer then Gold and Silver that hath been seven times tryed in a fornace of earth , Psal. 12. and 18. Yea , it is to be loved more then thousands of golden wedges . ( 2 ) A saving faith , the which is a singular gift of God ( Joh. 6. 2 Thess. 3. ) and ariseth by the Word of God , Rom. 10. and doth also unite the hearts of men , Acts 5. and is tryed in the fire of tribulation , Gal. 3. ( 3 ) A plain-hearted love to God and ones neighbour , the which likewise is the gift of God , and the fulfilling of the Law , Rom. 13. yea 't is God himself and so is it called , 1 Joh. 4. chap. by which singular [ and principal ] parts , viz. the word faith , and charity , ( Eph. 5. ) if they be exercised and made use of after an orderly way and manner , then ( first of all ) the Lord Christ can rightly operate in us simple and imperfect mettals or men , and make a perfect projection , and have a saving ingress with his divine tincture and heavenly Unction ; for without this [ aforesaid medium ] 't will be most difficult for us to lay hold on him , or to be made rightly partakers of his tincture . For presently that terrible and lying false Chymist Sathan doth there shew himself , and doth daily lay snares and gins for the new and regenerated Men and Sons of God , ( especially if they accomplish their covenant made with Christ in the holy Baptism , and do as St. Paul bids to be done , viz. to fight a good valiant fight , to keep the faith and a good conscience , ) and endeavour by his faithful [ or trusty ] helpers ( 1 Pet. 5. ● ) such as are our flesh subject to sins , ( James 3. ) and the wicked seducing world , to draw and headlongly to thrust them into his dangerous net : and also ( which grief be it spoken ) he doth most oftentimes , by Gods permission , ( for in Prov. 24. even the just man falleth seven times a day ) bring many a one to a headlong fall . Even so he attempted vehemently to insnare and intrap the Lord Christ our head and Captain , and earnestly tempted him presently upon his Baptism , and at his entrance upon his holy ministry ; and as he did then , so likewise after the like manne● doth he evidently shew and discover a● all times and seasons his secret fly tricks ▪ subtilties , and deceits against the Christian Church even to this very day . Now first he busied himself to tempt Christ by telling him of the great penury [ or want tribulations and various streights he was in , and that he should doubt of the Word of God , and of his most merciful and gracious promise , pretending that God was not his friend thus to suffer him to endure hunger so long in the desart ; But now if this temptation doth not wor● with Christians , then this enemy sets upon men with anothet temptation , on the other side [ or extream ] and would have them to rely upon God for more then he hath promised them in his Word , ( Deut ▪ 10. ) for so he endeavoured to perswade even Christ himself , viz. that he should cast himself down , ( Math. 4. ) from the highest top of the Temple ; for God will sufficiently protect [ and defend ] him ▪ But now , if this will not do , he will ye● shamelesly have a third temptation , and this is by promising Riches , viz. that for mony and temporal honours sake , he should depart from God from his Divine Word , and become an Idolator , and fall down and worship himself ( viz. Sathan ) Thus feared he not boldly to wrestle with Christ himself and to drive him to a fall . The which also the faithfull God and Father in Heaven ( Job 2. ) doth out of his peculiar Counsel and for certain causes , sometimes permit such a thing to be done against his own [ people ] that so they may by this means grow and encrease in faith , hope , patience , in a true and right invocation ( or prayer ) unto God , and may by those rudiments or beginnings , and exercisings of the Cross , well prepare to themselves the way to the last conflict [ viz. ] of death , ( which , our old man must necessarily undergo , ) and that they may by this means obtain an eternal victory against that enemy ; the which will come to pass , if they first know all his tricks , and most crafty snares ; and do then valiantly and stoutly accomplish that as by the divine grace meets with and opposeth him . For , whereas we are to fight and strive , not with flesh and blood , but with Principalities and Powers , as Saint Paul speaks , viz. with the chiefest of this world , ( who rule in the darkness of this world ) and with the evil Spirits under heaven ; therefore we are not in the least able to resist them or their spiritual temptations by our own proper strength and power ; but here we must ( according to the example of Christ our Saviour and standard-bearer ) lay hold on spiritual weapons ; and with them and the Word of God ( as with the sword of the Spirit ) Ephes. 6. in or by Faith , are those our spiritual enemies to be smitten and overcome . And to this purpose , 't will seem necessary for us to do as that Christian warriour Saint Paul the Apostle in Eph 6. commands to be done ; viz. We must betake our selves to the armoury [ or store-house ] of the holy Spirit , and there ( 1 Tim. 6. ) take the iron breast-plate of God , and put it on , and our loins must be girt with truth , and we must be clad with the breast-plate of righteousness , and our feet must be shod [ or harnessed ] as ready prepared for the Gospel of peace , and le ts take the sword of the Spirit , the which ( as we said before ) is the Word of God ; But above all things , let us take the shield of faith , by which we shall be able to blot out , and quench all the fiery darts of the devil ; for the faith in Jesus Christ is a most firm buckler , the which the Devil can never perforate , nor possibly wound the heart through it . Moreover , whereas the regiment of the fire also in the Philosophick work is to be heeded with the greatest diligence , and must necessarily be administred and attended on ( in the coction [ or digestion ] of the matter ) without ceasing ; and even as we have afore briefly mentioned the Philosophical fire ( by which the whole business is chiefly to be perfected ) v●z . what it properly is , and how called , viz. an essential , a preternatural , and a divine fire , that lies hid in the compound , and unto which must be afforded [ or administred ] an help and stirring up with the terrene material fire , ( 1 Tim. 1. ) Even so likewise , is the pure Word of God , or ( which is the same ) the Spirit of God ; ( which is also compared with a fire , Jerem. 23. and is so called ) hidden in us men , forasmuch as it was indeed implanted in us by nature , but by the corruption thereof , was again blotted out and made dark , ( Phil. 3. ) And therefore must there be an helping and succour exhibited after such a manner by ( as 't were ) a certain other external fire , that is , by a continual and daily use and exercise of Piety and Christian Vertues in the time of joy and sadness ; as also by a diligent consideration of the pure divine Word , if ( at least ) we would have that internal light of grace that is granted unto us , and the Spirit of God to operate and work in us , and not be plainly extinguished , ( Eccles. 10. ) and with this aid and assistance must it be continually blown up and incessantly quickned without wearisomness and desistency . As for instance , t is wont thus to be done in earthly things ; for if a workman strongly files Iron , ( which in it self is cold ) it will by the continuance of that motion become hot ; So a Light or Lamp , Col. 3. unless it be continually nourished with supply of oyl , 't will at length fail and be extinguished : Even thus it is with man as to his internal fire ; except it be daily , and without wearisomness and tediousness exercised ( as we said above ) it doth by little and little decrease , until at length he be deprived wholly thereof : Upon which account , the Word of God ( as we have often informed you , and as an important necessity requires it ) is to be diligently heard , well considered of , and to be exercised without ceasing . And what we have here spoken as to hearing thereof , the which is not to be done only with the external and beastlike eyes , but with the internal eyes of the mind , ( 1 Tim 1. ) the same is to be understood of the sight after the same manner . But that you may the better understand my meaning , know , that I speak of the right and pure Word of God , and not of those humane glosses or expositions of either the Antients or Modern , nor of the Pharisaical Ferment and Leaven of the Scribes , ( Rom. 16. ) which ( with grief be it spoken ) is now adaies preferred before the divine Word ; or at leastwise , ( though it be but as it were mouse-dung mixed with pepper ) is earnestly prest upon men to be heard and accounted of as the preaching of the word of God. But I mean no such thing in the least ; Those kinds of trifles , and such Sermons as fill the ears of men only , I value not a rush ; nor do I here speak of such ; but I speak ( according as we have mentioned it in its proper place ) of the true and clarified Word of God , Psalm 19. & 119. that passed out of the mouth of God , Deut. 8. Mat. 4. and is even yet [ to this day ] preached by the holy Spirit , 1 Cor. 1. the which is not only ( as some do reproachfully and sottishly speak thereof ) a meer empty sound , but is Spirit and Life , and the saving Power of God , ( John 6. ) to all such as believe therein . Concerning which hearing , the Kingly Prophet David doth thus speak ( Psal. 64. ) I will hear what the Lord will speak in me . Out of the which internal and divine hearing the Word of God , ( as out of a certain spring or fountain ) a true vivifying faith , which is efficacious by or through charity , ( Gal. 5. ) doth take its original ; for as Paul saith , Rom. 10. Faith comes by hearing , and hearing by the Word of God , ( 2 Pet. 2. ) So therefore , now , if the Word of God be pure and clear , then may the hearing be also pure and clear , Luke 21. and so consequently that faith , which ( as 't were ) flows out of that hearing , will be pure and uncorrupted , and is effectual by charity , [ and shews it self ] as towards God in an humble obedience to his holy Precepts and Will , and also in praying , in praising , and in giving of thanks ; and as towards ones neighbour in a well-minded loving exhibition [ or doing ] of divers good Works ; insomuch that Charity is not the least , but ( as Paul saith ) the highest vertue of all others . So likewise Christ himself in his long fare-well Sermon at his departure , Ioh. 13. doth with much dilgence exhort unto that exercise of Charity , and left behind at that time this lesson as a fare-well , saying , This is my Commaudement that ye love one another , even as I also loved you ; for so shall all men know that ye are my Disciples . Likewise in 1 Iohn 2. He that saith he knows God , and yet doth not keep his Commandements , is a lyar , and there is no truth in him ; But he that keepeth his word , in him verily the Charity [ or Love ] of God is perfect . And besides in 1 Iohn 4. God is Charity [ or Love ] & he that abides therein , abides in God , and God abides in him , Col. 1. By all this 't is evident , how that Charity is the true bond of Perfection , by which we are incorporated into Christ himself ; So that he is in us , and we in him , ( 2 Iohn 3. ) he in his Father , and his Father in him ; and this is his will ; The which Christ himself doth also testifie in that place aforementioned , where he saith , If any one keepeth my saying , he it is that loves me , and I will love him , and 〈◊〉 will come unto him , and make our abode with him . Iohn 5. he saith , If ye shall keep my Commandements , ye abide in my love ; concerning the which Charity , and how it relates to our neighbour , 't is elegantly described in 1 Iohn 4. If any one ( saith Iohn ) doth say that he loveth God , and yet hateth his Brother , he is a lyar ; for he that loveth not his brother whom he hath seen , how shall he love God whom he hath not seen ? And this command have we from him , that he who loveth God , do love his brother also ; But as to the property of that Love , what it is , Saint Paul expresseth it in the following words , 1 Cor. 13. Love ( saith he ) is long-suffering and kind , envieth not , vaunteth not it self , neither is it puffed up , nor is it weary of doing good to its neighbour . T is therefore easie to be seen and understood , that [ viz. ] there can be no true and right Love [ or Charity ] which doth not serve its neighbour with good and charitable works , Col. 3. and yet [ indeed ] there are many of [ such as call themselves ] Christians that do rashly boast thereof : Moreover t is evident that good works as are pleasing unto God , do not precede faith , but is as it is with fruits which follow [ or succeed ] the stock and tree ; the which if it be good , doth also bring forth good fruits ; and for this cause , works do not make faith , but faith makes works good , grateful and acceptable , Ierem. 5. Upon this account therefore ( the which is the chiefest thing here ) we are justified by faith alone , and obtain life eternal [ thereby . ] If therefore now the regenerate man doth so Christianly and piously behave himself ( after the aforesaid manner ) in his life and in all his actions , then also will he not in the least want his fruits . Such a man now is like unto the composition in the terrene work ; he is placed by God in the fornace of tribulation , and is so long pressed with straights of all kinds , and with various calamities and troubles , until he becomes dead to the old Adam and flesh , Eph. 4. and be like a truly new man , which ( according to God ) is created in a right and true justice and holiness , and is again risen up , as Saint Paul in Rom. 6. doth testifie , where he saith , We together with Christ are buried in death by baptism ; for even as Christ is risen from the dead , so let us also walk in newnesse of life . If this now be done , and that a man doth daily cease to sin , that so by this means sin may bear no more rule over him , then doth the solution of the adjoyned body of gold ( as in the terrene work ) take its original in him , and ( as we have afore said ) the putrefaction , so that he becomes ( as 't were ) wholly dissolved , ground , destroyed , and putrified after a spiritual manner ; the which solution and putrefaction notwithstanding is wont to be sooner done with one then another , but however t is fit that it be done even in this temporal life . That is , such a man is so well digested , boiled and mollified in the fire of tribulation , 1 Pet. 4. that he even despairs of all his own power and strength , and seeks for his comfort in the alone grace and mercy of God , 2 Cor. 4. in the which fornace of the Cross , and continual fire , the man ( like the terrene body of the gold ) obtains the right black head of the Crow , that is , he is made altogether deformed , and as to the world , Wisdom 5 ( Iob 30. ) is only derided and mocked by it ; and that not only forty daies and nights , or years , but oftentimes also for his whole life time , insomuch that he necessarily undergoes many a time more grief of heart then comfort and gladness , and more sadness then joy in this life-time . And here then , by this his spiritual death , his soul is wholly taken out , and is ( as 't were ) carried up on high ; that is , he is as yet with his body on the earth , but with his Spirit and soul ( which lives no more now to the world but unto God , nor takes delight in earthly things , but placeth his highest comfort in spiritual things , 2 Cor. 4. ) he tends upwards to an eternal Life and Countrey , and doth so institute and order all his actions , that they are not earthly , but ( as far forth as may be done in this time [ or place ] ) are heavenly ; and now he lives no more according to the flesh , but after the Spirit , not in the unfruitful works of darkness , but ( as in the day-light ) in the works that abide the tryal , ( all being done in God. ) The which separation of the body and soul of man is done ( as is said [ afore ] ) in spiritual dying to sin , and not in the corporal dying of the sinful● flesh : For even as it is with the solution of the body and soul in the Philosophical● [ or terrene work ] where indeed the body and soul are separated as it were the one from the other , yet nevertheless have a most streight [ or close ] coherency in the glass , and abide conjoynedly , [ or together ] and moreover the soul doth daily refresh the body , and preserve it from final destruction ; and do even to the time appointed by God 2 Cor. 5. remain ( as yet ) inseparable Even so also the wither'd and as it were dead body in man ( 1 Peter 3. ) is not it this its School of [ or exercise with ] the Cross , even wholly forsaken by the soul , but is daily ( if the fervency of the tribulation exceeds measure ) moistened by the Spirit from above , with the heavenly dew and divine Nectar , is imbibed comforted and preserved [ thereby ] th● which [ is a ] celestial refreshment and recreation of the deadened terrene body in men ; For our temporal death ( which is the wages of our sins , Rom. 6. is not a right death , but a natural solution of body and soul , and is much rather a kind of a gentle sleep , yea now [ 't is ] truly an indissoluble conjunction ( understand in the godly ) of the Spirit of God and of the soul , and so remains . Besides , 't is very fitly compared with that wonderful ascending and descending in the terrene work , as to its number , which happly is wont to be done seven times ; for there are to be found six thousand years troubles and tribulations , viz. as long as the world shall endure . In which , such men as are void of all comfort , are at all times , in their crosses , calamities , and diversities of troubles , plentifully erected , comforted and strengthened again by the Spirit of God ; And this ( praise and glory be to God [ for it ] ) is even yet daily so done , and likewise will be so long done until the great universal Sabbath and day of rest of the seven thousandth year shall take its beginning ; and there , then , that spiritual refreshing or cooling shall in that change or time only cease , and shall obtain its so long-wished for end ; and in the room thereof ( when God shall be all in all , 2 Tim. 4. ) shall that eternally abiding joy and rejoycing be begun . But during that digestion and coction of the spiritual dead body in man , there will also after such a like manner , ( as is to be seen in the terrene work ) many divers colours and signs , that is , miseries , and troubles , and tribulations of all kinds ( the chiefest of which is that afore mentioned temptation , which is done and caused by the devil , the world , and our flesh ) shew and represent themselves ; all which do notwithstanding betoken a good beginning , viz. that such a well vexed [ or digested ] man ; will in the end obtain an happy , blessed and wisht-for issue ; whereof the Scripture likewise is a witness , in which ( in 2 Tim. 3. and Acts 4. ) 't is written , viz. that all those as will live happy in Christ Jesus , must suffer persecution , and that we must necessarily enter into the Kingdom of heaven through many tribulations and streights . To which end also , Saint Anstine saies thus . Do not wonder ( my Brother ) if ( when thou shalt be made a Christian ) a thousand troubles do beset thee round on every side , for Christ is the head of our faith , and we are his members , and therefore we must not only follow him , but also imitate his life : Now the life of Christ was encompassed with all kinds of tribulations and extream want ; be was derided by the Scribes and Pharisees , and was ( finally ) delivered up to a most shameful death for us miserable sinners : Hence maist thou easily conclude , that if God vouchsafe thee such a life , and chastise thee with such a like persecution , he intends to bring thee into the number of his Elect ; for we cannot possibly come unto God without those persecutions and tribulations : For such as endeavour to enter into Paradise , must necessarily walk through the fire and water , though it be Peter , to whom the keyes of heaven are delivered , Or , Paul a chosen Vessel and Armour of God ; Or , John to whom all the secrets of God are revealed ; For all must necessarily confess , that by various tribulations we must enter into the Kingdom of God. Thus much Saint Austin saith . Moreover , this likewise is to be well heeded , viz. that the Chymical Philosophers have stamped or signed Antimony with this same Character or Mark , by [ or through ] which [ ♁ ] ( as we have said in the Chymical preparation ) the following fermentation must be done [ or pass ] and that afore it be put to the obtained elixar or chymical King ; or must undergo the sudatory [ or stoving ] bath with the old white [ or grey-headed ] Saturn . The which may verily be accounted of as a kind of miracle and mysterie , and is to be so lookt upon ; for even that form or figure is to be found also amongst us Christians , and is made use of and set down almost in a like concealment [ or secret hiding ] for there was a mast , [ or piece of straight wood ] with a cross piece at the top , delivered into the hands of our chiefest Captain , and Emperour of the whole Christianity ; and by it is hinted unto us , that he , afore he could arrive to a peaceable and quiet Possession , must necessarily be well tryed by the Cross , miseries , and other calamities of this world ; and be ( as 't were ) tossed therewith , and be by them exercised and proved ; the typical prefiguration and signification of which , those said Philosophers as lived in those antient times , did not ( perhaps ) rashly and casually only signifie by such a sign [ or character ] and that , even in the Chymical work , which requires also such a Process . All which things may not unfitly be referred to the aforementioned School [ or Lesson ] of the Cross , and the tribulations and persecutions of Christians , ( viz ) that they also , afore they can enter into that everlasting rejoycing and rest , must be constrained to lead and run their race through the burdensom and difficult course of the world , or to undergo the School of conflicts [ or striving ] and the sweating-Bath , with the old inimicitious Saturn , that is , with the old Adam and Satan , Job 26. Now , according to those afore mentioned tribulations and calamities , there are many and divers signs and miracles , and also great changes here and there in the world , that are well to be observed , and diligently considered of and weighed ; for there 's mention made of wars , and rumours of wars , various sects , the plague , and scarcity of corn , all which things are true fore-runners and messengers ( as it were ) of our redemption , and its being very near at hand . Briefly , when the universal resurrection of the dead shall be at hand , then ( at first ) those men that have overcome by the blood of the Lamb ( for the former new regeneration made in baptism , is the beginning only of this second right , and now , ( first of all ) perfect , and new regeneration in life eternal ) shall quicken and rise up to that new and never fading life , their soul and spirit being again so united with the body , and again reduced into an indissoluble [ or inseparable ] eternally abiding copulation , [ or conjunction ; ] So that we shall be made , by the vertue and efficacy of the Omnipotent heavenly King Christ ( with whom we shall be by faith , really , truly and efficaciously coupled , above the reason of all men ) glorified with a pure , spiritual and wonderful vertue , strength , agility , and glory , and excellency , yea shall be made transparent , excellent , and more then perfectly happy , Isaiah 26. The which wonderful unition of the body , soul and spirit , and likewise its divine glorification , and this exaltation of the elect , may ( as 't is in the terrene work ) be considered of by us in this life , but not without amazement and trembling , much less be seen without much terrour . And therefore , for this cause , even the very Angels themselves are ( as 't were ) ravished into admiration , and desire to peep into all these things : Where we shall then raign ( with Christ our eternal Prince of heaven , and with all the Angels and ministring Spirits ) in eternal joy and glorious majesty ; and bear rule over all things for evermore , Gal. 6. And ( that we may at last conclude ) even as in the Chymical work Philosophical , we added after the beginning a short , but yet necessary correcting of [ or way to amend ] the neglected or corrupted composition ( viz. how it may be commodiously holpen in time ; where we likewise have orderly shewed the whole Process , together with the suitable means thereto appertaining ) even so likewise must be here considered in the Theological work , and that very diligently , the correction [ or amending ] and the restitution of a miserable spiritual sinner ; as for instance , if haply either one or two [ or the first and second ] defects , do shew themselves in any man , that he falls into sin , by the permission of God , and by the impulsion of the abominable Satan , of the wicked world , and of his own flesh ; and should slip , either through pride and arrogancy , the which are innate in us all , ( and may be compared with the dangerous sublimation , or redness , which we have termed the first and second defect in the terrene Kingdom ) Or else should ( because of his enormious , grievous and corporal sins that he hath committed ) at length despair of the mercy of God , or should ( by reason of the overmuth heat of tribulations ) rise up against God his Creator , and impatiently undergo the Cross , ( which said two defects have a resemblance with the third and fourth errours ) Then must such a miserable and infected man be ( like as t is to be done with the terrene composition , that you put in and spoiled ) be again dissolved ( in the first place ) that is , after the acknowledgement of his excess , he is to be again absolved and purified ( by the solutory [ or dissolving ] key of holy solution as oft as he shall need it ) from his sins and daily defections ; Then ( moreover ) must he be necessarily fed , his thirst quenched , be refreshed and comforted ( in the holy Supper of the Lord , with the pure and heavenly milk , 1 Cor. 3. and with the true sweat of the celestial Lamb , 1 Joh. 5. as ( if 't were ) with blood and water , yea with water and the fountain of life ; and even as it were , with the fat feast of pure wine and marrow , Isaiah 25. ( Apocal. 19. ) and [ that ] publick [ proffer ] of the fountain of grace , Zach. 13. the which ( like to the Mercurial water in the Chymical work ) is to the unworthy and wicked ones , the highest poyson , until at last ( as 't is with the terrene body [ or work ] ) he arrives to a final congelation and plenary fixation ; that is , to a perfect and abiding perfection of eternal happiness . The which two most wholsom mediums for the curing and healing of a poor miserable sinner , ( viz. The holy absolution , and the holy Supper ) the Faithfull and Omnipotent God hath appointed for the benefit of man ; and hath delivered and committed them to his most beloved Church , to be administred and communicated in a time of necessity ; For we are ( there ) by the now spoken of absolution ( or ( as 't is called ) the office of the keyes ) a true repentance going afore , pronounced free and absolved ; or else if we remain impenitent and boldly persevere in our sins , then are we ( by the Christian key of cursing and excommunication , which doth likewise appertain to that office ) tyed in our sins , and delivered to Satan , for the destruction of the flesh , that the Spirit may be saved in the day of the Lord , 1 Cor. 5. The Epilogue or Conclusion . THus hast thou , my friend and curteous Reader , a brief and simple demonstration and declaration , and ( withall ) an infallible counterpoise , and allegorical comparison of the terrene Chymical , and the true Celestial stone Jesus Christ , by whom thou maist attain to a certain happiness and perfection , not only here in this earthly life , but also in the life eternal : Now although this comparing might have been more accurately ( perhaps ) and more copiously handled in the afore mentioned Theological work , yet you are to know , that I am no Professor [ or Teacher ] of the Scripture , or any Aristotelian Thelogist [ or Divine ] according as the custome of the World is now a dayes ; but that I am a citizen and a private person ; for , as for that knowledge vouchsafed me by God , I obtained it not by study in any of their famous Academies , or Universities , but in the Universal School of nature , ( Job 12. ) and out of the great book of Miracles ( in which all the God-learned did for many ages past exercise themselves ) did I likewise learn. And therefore I have directed that description of mine , not according to the decked and as 't were , foot and half , or lofty letter [ and expression ] but ( as I said afore ) according to simplicity and plainness . Besides , 't is not my office [ or function ] to set down here any more plentiful and larger treatise [ or Commentary ] about Theological things ; but that which I have done , I did it ( as much as concerns me ) for such as have not as yet made such a large progress ; to them was I willing to prescribe some short delineation , whereby they may make an higher search thereinto . For it seems to be the duty of every lover of the truth , by no means slightly to pass over the wonders of God , nor to wrap them up in a perpetual silence , but to celebrate , amplify and magnify them . Moreover I could willingly make a publick confession of my faith , viz. what I think or believe of the Articles of the Christian Religion ; But , alas ! alas ! the case stands thus at present , that many pious Christians , Psal. 116. are proclaimed for hereticks by the rash judgments of most slanderous lying back-biters , ( unless they sing their song ) and are prosecuted with a bitter hatred , and are suspected of heresy . The which wicked blasphemies of the world , and their rash judgments do not in the least offend any true Christian that is reviled with those calumnies ; for verily the Devil and his filthy Children have alwayes accustomed so to do , and have done the same to Christ himself , and to all such as imitate his way , ( Psal. 94. Jerem , 11. ) and do even to this day do it ; concerning which I shall not at present say any more , but refer it to the supream judge of all judges , who alone is the true searching stone of all hearts , ( 1 Chron. 19. ) God is the searcher of all hearts . Moreover as to what we have afore spoken in relation to the afore-mentioned terrene stone , we are here willing in this conclusion , ( by way , ( as 't were ) of an overplus ) to put the lover of the Chymick Art upon the consideration of the former relation which I have made , and again faithfully to press it ( as 't were ) upon him . For even as in an excellent song some good clause is repeated oftner then once only ; so also as concerning this Point , the same is wont or fit to be done by us , viz. that a man ought not to direct his purpose and his cogitations to the terrene Philosophical stone , or make a beginning or entrance upon that kind of labour , except he first know the Celestial [ stone ] aright , ( for whose sake it is that the terrene stone is given by God , ) hath prepared it , or at least wise hath begun to prepare them both joyntly together in very deed and with his utmost study , viz. the spiritual and corporal stone , Eccles. 1. And herein I do ( in this part ) consent or agree with all the true Philosophers , viz. that a beginning to labour in so high a work without the knowledge of nature , is rashness , yea ( also ) the terrene stone is not only very difficulty obtained without the true knowledge of the Celestial Corner-stone Christ , as in whom the whole nature perfectly consists , but verily also in my judgment 't will be even almost impossible ; this , I conceive it my part , diligently to note and discover . And therefore this Point must well be considered of , nor must there be such a greedy and inconsiderate striving after that supream Art ( as many men are accustomed to do ) when as ( for the most part ) they are not at all apt and fit for such an Art , nor have been , no not so much as a very little , rightly exercised in that so oft-spoken of knowledge [ of Christ ] unless they desire to experimentate [ or meet with ] a shamefull event and issue of that same thing . For , as is the beginning , so ( most an end ) is the success of the event ; and this ( with grief be it spoken ) the experience it self of many a one can witness ; and this is to be meerly imputed to their immature intention , and to their ignorance . But further , here 's another thing to be more admired at ; for there are some men to be found that do not only earnestly seek for that supream Art , but do even endeavour to handle and to excercise it , Eccl. 7. and yet nevertheless are in a doubt whether or no it be natural and truly magical , or whether it be unnatural and nigromantical , and to be acquired only by spirits , and unlawful mediums : Alas ! my good man , 'T is even no such matter ; for the Devil and all wicked men have not ( without the divine permission ) so much power as to have to do with the very least portion of this Art , much less to have it as their own , and to use it as they list themselves . No , no ; 't is not at all so ; for ( I say ) it consists only in the hands and power of God , that bestows it to whom he will , and again takes it away at his pleasure . For no voluptuous men , much less the cursed and hellish spirits are admitted to that Art , which hath its Original from and of God , but such an one only whose spirit is ( contrary-wise ) simple , right , true , constant , and of a pure and pious essence . The which spirit notwithstanding the secure and wicked world doth not know even to this day , and is therefore likewise ignorant in many things , as to the essence and supream mysterie thereof ; for assoon as it hears with its ears any thing spoken thereof , and cannot so soon and easily comprehend it , then those worldly companions , ( Wisd. 1. ) do call it foolishness ; and upon that score also , that same spirit will ( by reason of their blindness ) be perpetually hidden , and will ( at last ) be took from them altogether . But now , that I may not proceed in the rementioning [ of this thing ] farther from my purpose then is necessary , but may again touch it [ or briefly handle it ] and so make an end ; I am therefore very desirous to press this exceedingly upon the pious artist , ( by way of a friendly exhortation ) viz. that according as he orders his heart , mind , and his life and actions towards God , ( Eccles. 18. & 29. ) even so [ answerable thereunto ] shall he perceive an eminent utility [ and success ] in the progress of the stone , and of the work that he hath under his hands , and that even daily and hourly ; the which thing I my self have observed all [ my ] dayes with the highest diligence and great devotion , and have ( even in very deed , ) experienced it ; And therefore every one must at the beginning so direct all his actions , and so prepare himself , that he may afterwards obtain a more happy end thereby in the two [ stones , earthy and heavenly . ] But now here some may make this Objection , viz. that there are some to be found , who have really had that same Philosophical stone or Tincture , by which they have truly transmuted the simple Mettals into Gold and Silver , and yet nevertheless ( according to what I have shewed ) have been very unfit for ●hat thing , nor have so well known the Celestial stone , ( Eccles. 19. ) yea , do walk even as yet in a vain and slight life , ( Wisdom 1. ) To such I likewise answer , that as for such men I shall leave them as I find them , and shall not here make any disputation as to , where , and how they got that same tincture ; But , that themselves made and prepared the true and right tincture which I have here spoken of in all this Treatise of mine , that no body ( verily ) shall perswade me unto , much less can I be induced to believe it ; especially considering that tragical event into which those kind of vain men do ( with the tincture that they have ) precipitate themselves ; testimonies whereof , and such kinds of examples we find ( the more is the grief ) even now to this very day . I shall omit to speak how the Chymick Art , together with its appurtenances , is not only one , but is divers ; And even as in other faculties there are divers and mutable sectaries [ or such whom others follow ] to be found , Gen. 30. But Jacob took the Rods or Sticks , &c. So also is it in this art . They are all generally called Chymists , but yet are not all informed and directed after one and the same intention or scope . But I do here speak only of the true artificial Alchimy , as is agreeable to nature , the which doth especially teach , viz. how the evil and impure is to be known and distinguished from the good and pure , by which ( Prov. 2. ) the inbecillity and corruption of nature may be succoured , and a right promotion [ or forwarding ] may be administred ; the which then , in the augmentation [ and encrease ] of Mettals , may be compared after such a like manner as the endeavours of them are that would afford help to the ripening of any fruit , that by some accident or other hath been impeded from arriving to a just maturity ; or that obtain of one little grain or seed a manifold encrease ; and it may be done and perfected with a very mean price . As for the other sophisticate and false-chymick Art , I do not at all mean that , nor understand it , neither do I desire to learn it , Eccles. 3. For albeit those kind of masters do therein prate of many a crooked way , and do vainly promise meer golden Mountains ( which notwithstanding are haply far enough off from them ) yet , that false Chymick art bestows nothing at all constant , but is only wont to spend much charges and costs , and procure rash labours , and doth ( finally ) oftentimes waste away the body and life it self . And therefore if there be some one or other of those kind of Chymists that thou maist meet withall ( who brag of the true Chymical Art , and of such an Art as is agreeable to nature , and would willingly teach it thee , or any other body , for the sake of money , and pretend that themselves are not able to disburse the costs and charges that belong thereunto ) then be faithfully admonished that thou dost not trust such men too much ; for most times there lies a Snake in the grass , ( Mich. 2. ) If I should be of an erring spirit , &c. Besides , I can truly affirm , that all the cost which haply is to be expended about the whole universal work , ( setting aside the daily food and nourishing or sustaining of the fire ) doth not exceed the price of 3. Florins ; for the matter ( as we have heard above ) is partly vile [ or abject ] and by reason of that its vileness , partly contemptible as it were , and is every-where to be found more then enough for the supply of your necessity , and that without much trouble . So also the labour is easie and not very laborious or painful . Briefly , the whole Art is most simply and most easily comprehended by the pious , and by such as are chosen by God thereunto , Psal. 112. But 't is most difficult to the impious and wicked , and in a manner impossible , Prov. 3. And now , that I may at length finish my Epilogue , therefore I shall as for a farewel communicate this likewise unto thee , viz. that if the omnipotent God shall bestow upon thee his grace ( in revealing to thee that pious and holy Art , ) then must thou rightly use it , and be a silent man , and ( for the sake of that thing ) put a strong bolt before thy mouth , Eccl. 23. O that I could keep , &c. v. 7. &c. and shut it fast , lest haply thy arrogancy and pride throw thee headlong ( as well by God as men ) into danger , and loss , and into temporal and eternal destruction . And therefore have an especial care thereunto . Whoever seeketh riches by this holy Art , Let him be pious and simple , silent and upright . He that doth not thus , shall ( on the contrary ) Be made poor , beggerly , bare and miserable . All these things , my beloved friend , as well for admonitions as valedictions sake I would not have concealed from thee , being fraught with an undoubted hope that thou hast sufficiently understood me in all points , ( unless God hath barred up thine eyes and ears ; for verily I could not disclose it more faithfully and expresly , nor describe it more manifestly ( with the keeping of a good conscience ) then I have done . So therefore if thou art not able to understand or learn it from hence , then verily I fear me that thou wilt most hardly comprehend it by any other institution . The Appendix . KNow likewise , that if ( by reason of that gift vouchsafed thee by God ) thou hap to wax proud , or to be covetous under the cover or excuse of a provident care of thy family and sparingness , and dost hereby tempt thy self to a turning away from God by little and little , then know ( for I speak the truth ) that that Art will vanish from under thy hands , insomuch that thou shalt not know how thou didst it . The which thing verily hath befallen more then one beyond their expectation . In the Summary , &c. [ 't is written ] IF thou followest this my doctrine , and beest pious , And takest the matter that I have related unto thee ; If likewise thou preparest it after the accustomed manner , Thou shalt have the treasures of the whole World. But now if thy intention be good , and that thou beest careful [ of good things ] the Omnipotent God may most graciously bestow upon thee his favour and divine blessing . The which thing I pray God from the very root of my heart to bestow upon thee . A Prayer . O Omnipotent eternal God , the Heavenly Father of Light , from whom even every good and perfect thing proceeds ; We beseech thee ( of thy Infinite mercy ) to vouchsafe us rightly to know thine eternal wisedome , which is continually about thy Throne , and by which all things were created and made , and are governed and preserved even to this very day ; send it us from thy holy Heaven , and from the Throne of thy glory , that it may be together with us , and may assist us in our labour , because it is the mistress of all Celestial and hidden Arts , yea it also knows and understands all things ; Grant that it may in some measure accompany us in all works , that so by the Spirit thereof we may certainly and without any errour learn the true understanding and infallible process of this most noble Art ; that is , the miraculous Stone of the Wise men , ( which thou hast hidden from the World , and art wont to reveal to thine elect only , ) and may then first begin rightly and truly that highest and chiefest work that we can here accomplish , and may constantly proceed in that same labour , and also at length happily finish it , and may eternally enjoy it with rejoycing , through that Celestial and from eternity founded miraculous Corner-stone Jesus Christ , who together with thee , O God the Father , and with the Holy Spirit , true God in one divine indissoluble essence , ruleth and reigneth , a tri-une God , most worthy of praise for ever and evermore , Amen . Joshua 21. v. 43 , 45. And the Lord gave unto Israel all the Land which he promised to give unto their Fathers . There failed not ought of any good thing which the Lord had spoken to the house of Israel ; all things came to pass . Deut. 32. v. 3. Ascribe glory to our God only , Amen . FINIS . Books Printed , and are to be sold by Giles Calvert , at the black-spred Eagle , at the West-end of Pauls . THe History of Diodorus Siculus , containing all that which is most memorable and of greatest Antiquity in the first ages of the World , until the war of Troy : in folio . Renodaeus his Dispensatory , containing the whole body of Physick ; discovering the natures , and Properties , and vertues of Vegetals , Minerals and Animals : in folio . Gadburies Doctrine of Nativities . Doctor Pordages Innocency appearing through the Dark Mists of pretended guilt : in folio . Cornelius Agrippa , his occult Philosophy in 3 Books in quarto . Henry Laurence Lord President his book Entituled , Our Communion and War with Angels , in quarto . Christopher Goad his Sermons Entituled , Refreshing Drops , and Scorching Vials , in quarto . Samuel Gorton , his Exposition on the fifth Chapter of James , in quarto . Samuel Hartlib of Bees and Silkworms , in quarto . Williams , his Book called the Bloody Tenet of Persecution for cause of conscience , in quarto . Doctor Gells Sermon Entituled Noahs Flood returning , in quarto . Several Pieces of Christopher Blackwood , now publick Teacher in Ireland , in quarto . Jacob Behem his Signatura Rerum , or Signature of all things , in quarto . His Epistles explaining many things written in his other Books , in quarto . Of Election and Predestination , in quarto . His Book Entituled Aurora , or the day-spring , lately printed in quarto . Several Pieces of Isaac Penington Junior , in quarto . The Spiritual journey of a yongman , a piece translated out of Dutch. Biggs of the vanity of the Craft of Physick , or a new Dispensatory , in quarto . Collier his Pulpit-guard routed , in quarto . His Font-guard routed , in quarto . Simon Hendon his key of Scripture Prophesies , in quarto ▪ Mr. Parker his Answer to the Assembly , in large octavo . Several pieces of Thomas Collier , in large octavo . Tillom on the eleventh Chapter of the Revelations , in large octavo . Henry Laurence Lord President his Book of Baptism , in large octavo . Reeves Sermons Entituled the Strait-Gate , in large octavo . Several pieces of H. N. in octavo , namely , Prophecy of the Spirit of Love. Revelatio Dei , or the Revelation of God. Introduction to the Glass of Righteousness . Evangelium Regni , a joyful message of the Kingdome , Spiritual Tabernacle . The first Exhortation . The Apology for the service of Love , all in octavo . Samuel Hartlibs Chymical addresses , in octavo . Thomas Butler his little Bible of the Man , or the book of God opened in Man , in octavo . Crooked Paths made strait , or the wayes of God made known in lost sinners , by A. Yeomans , in octavo . Laurences Gospel separation separated from abuses . Simmons Saints like Christ , in octavo . William Sedgwick his eleven Sermons , Intituled Some Flashes of Lightnings of the Son of Man , in octavo . A Word of Peace from the Prince of Peace , by J. Hatch in octavo . Mysteries unvailed , wherein the Doctrine of Redemption by Christ is handled , by Robert Gardner , in octavo ▪ Parnel his good tidings for Sinners , great joy for Saints ▪ in octavo ▪ B●scos Glorious Mysteries , in octavo . The confession and Fame of the Rosie Cross , by English Philolethes , in octavo . Peytons History of the R●se ▪ Raign and Ruine of the House of Stuarts in octavo . Larkhams Sermons in octavo . Bacons Catech●sm in twelves . Corporations vindicated in their fundamental Liberties , by Charles Hotham , in twelves . John Saltmarsh his book of Free Grace , in twelves . And his book Intituled Sparkles of Glory , or some beams of the morning Star , in twelves . Dawnings of Light , in twelves . 
A66688	----	Truth lifting up its head above scandals Wherein is declared what God Christ Father Son Holy Ghost Scriptures Gospel Prayer Ordinances of God are. By Gerrard Winstanly. Winstanley, Gerrard, b. 1609. This text is an enriched version of the TCP digital transcription A66688 of text R222280 in the English Short Title Catalog (Wing W3054). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 121 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A66688 Wing W3054 ESTC R222280 99833464 99833464 37940 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66688) Transcribed from: (Early English Books Online ; image set 37940) Images scanned from microfilm: (Early English books, 1641-1700 ; 2183:4) Truth lifting up its head above scandals Wherein is declared what God Christ Father Son Holy Ghost Scriptures Gospel Prayer Ordinances of God are. By Gerrard Winstanly. Winstanley, Gerrard, b. 1609. [16], 76, [2] p. [s.n.], London : printed in the year 1649. The words "God ... Ordinances of God" are connected on title page by a system of brackets. Tightly bound. Reproduction of the original in the British Library. eng Christian life -- Early works to 1800. Spiritual life -- Early works to 1800. Religious education -- England -- Early works to 1800. A66688 R222280 (Wing W3054). civilwar no Truth lifting up its head above scandals. Wherein is declared what God Christ Father Son Holy Ghost Scriptures Gospel Prayer Ordinances of G Winstanley, Gerrard 1649 22184 237 0 0 0 0 0 107 F The rate of 107 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2005-08 TCP Assigned for keying and markup 2005-11 SPi Global Keyed and coded from ProQuest page images 2006-07 Ali Jakobson Sampled and proofread 2006-07 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion TRUTH Lifting up its head above SCANDALS . Wherein is declared What God Christ Father Son Holy Ghost Scriptures Gospel Prayer Ordinances of God are . By GERRARD WINSTANLY . Professors of all forms , behold the Bridgroom is in coming ; your profession wil be try'd to purpose , your hypocricy shall be hid no longer . You shall feed no longer upon the Oyle that was in other mens Lamps ( the Scriptures ) for now it is required that every one have Oyle in his own Lamp , even the pure testimony of truth , within himself . For he that wants this ; though he have the report of it in his book : he shall not enter with the Bridegroome into the chamber of peace . LONDON Printed in the year 1649. TO THE SCHOLlars of Oxford and Cambridge , and to all that call themselves Ministers of the Gospel in City and Country . SIRS , YOu are the men that stand up , assuming the power to your selves to teach the People the mystery of the Spirit , and that you are the onely men sent of him for that office : therefore you are called spirituall men , or men that are all spirit . Many differences you see about spirituall things , arises up daily amongst the people ; it doth not belong to you to make parties ; but to judge of these differences , with a moderate and meek spirit between people and people ; you are not to suffer flesh or selfish distemper to breake forth from you ; a hasty rash spirit cannot judge any thing . There are onely these two roots , from whence these differences spring up , that is , either from the Spirit that made all things , or from humane flesh , which is the Creature that is gone astray ; and he that walks after the flesh , denies the Spirit . Now if you be spirituall , as you say , you are to judge of these differences , and declare what is of the Spirit , that it may stand ; and what is of the flesh that it may be trod under foot ; that so the Lord alone , that made flesh , may be exalted above flesh , in the day of his power , that doth begin to shine forth . The rule that you judge by , you say are the Scriptures of Prophets , Apostles and ancient writers ; if so , then you are not spirituall , or all spirit ; neither have you the alone priviledge to judge ; for the People having the Scriptures , may judge by them as well as you . If you say no , the People cannot judge , because they know not the originall : I answer , neither doe you know the originall ; though by your learning you may be able to translate a writing out of Hebrew or Greek into our mother tongue , English ; but to say this is the originall Scripture you cannot : for those very Copies which the Prophets and Apostles writ , are not to be seen in your Universities . You say you have the just Copies of their writings ; you doe not know that but as your Fathers have told you ; which may be as well false as true , if you have no better ground then tradition . You say that the interpretation of Scripture into our mother tongue is according to the mind of the spirit ; you cannot tell that neither , unlesse you were able to say , that those who did ●nterpret those writings , had had the same testimony of Spirit , as the pen-men of Scriptures had ; for it is the Spirit within that must prove those copies to be true : now you know that there are many translations and interpretations , which differ much one from another ; which of them must the People take to be truest ; seeing you yourselves are at losse ? One company of you sayes , this translation is the truth ; and then the People must be forced to follow you : loe , here is Christ , saith the Prelats ; another company of yours saies , such a translation is the truest ; and then the People must be forced to follow them : as this halfe-day of the Beast , cry , loe here is Christ , First , here ▪ in the Pres●ytery ; then there in the Independency : and thus you leade the People like horses by the noses ; & ride upon them at your pleasure ▪ from one forme and custome to another , and so quite from the Spirit . You presse the People with much violence , to maintain the Gospel : the People demands , What is the Gospel ? You say , it is the Scriptures . The People replies again ; How can these Scriptures be called the everlasting Gospel , seeing it is torne in peeces daily amongst your selves , by various translations , inferences and conclusions ; one pressing this , another that ; and the People are lost in the midst of your waters ? If you say , you can judge by the Spirit , why , then you have not the alone priviledge to judge neither ; for the Spirit is not confined to your Universities ; but it spreads from East to West , and enlightens sons and daughters in all parts . If you say , that visions and revelations are ceased , and that the Spirit and Scriptures are still together ; then you erre mightily in spending constructions upon the Scriptures , which is a revelation ; and doth not rather leave the Scriptures to their own genuine language , that People may read the very lettter without alteration . Two things , as you are Scripture men , you must judge of . First , what is the Gospel . Secondly , what is the report or declaration of the Gospel . I declare positively what I know ; doe you take the Scriptures and disprove me if you can . First , The Gospel is the Spirit that ruled in the Prophets and Apostles , which testified to them , that in the later daies the same Spirit should be poured out upon all flesh . Secondly , then their writings is not the Spirit ; but a report or declaration of that law and testimony which was within them . Now the Spirit spreading it selfe from East to West , from North to South , in sonnes and daughters , is everlasting , and never dies ; but is still everlasting , and rising higher and higher in manifesting himselfe in and to mankinde . But now the declaration of the Spirit , being but words gon out of the mouth , may be , and daily are corrupted by the subtilty of imaginary flesh ; it is the Spirit within every man that tries all things : words cannot try all things : he that speakes from the flesh ; shall of the flesh reap corruption ; shall tast of misery that flesh brings upon himselfe : but he that speaks from the Spirit , shall of the Spirit reap life : or he that preaches the Gospel , shall live of the Gospel ; that is , he that speakes from the Spirit , shall have inward peace , life , and liberty from the Spirit , in the midst of all worldly straights , he shall not want life and peace within . You will say , what of all this ? I answer , it is matter of the greatest concernment ; your Pulpit wrings against Errors : The People cries what are those errors ? You answere , that there are a company of men ro● up that denies God and Christ , and the Scriptures , and the Gospel , and prayer , and all Ordinances ; and yet yo● have not considered with a meek spiri● what these men say ; but cry then down without tryall : is this spiritual judging . Well , matters of this nature , are to be judged with a wary and moderate spirit ; covetous rashnesse can judge of nothing . I my selfe being branded by some of your mouthes , as guilty of horrid blasphemy , for denying all these , as you say though you cannot prove it , was drawn forth by the Spirit to write what here followes ; which I leave to the spirituall men all the world over to judge . Whether you your selves , be not the very men that doe deny God , Scriptures and Ordinances of God ; and that turnes the tr●thes of the Spirit into a lye ; by leaving the letter , and walking in your own inferences ; and so by holding forth spirituall things by that imagination of the flesh , and not by the law and testimony of the Spirit within ; and let them likewise judge whether those men you count such blasphemers ; be not those men that doth advance God , Christ , Scriptures and Ordinances , in the spirituality of them . When the Apostolicall gifts ceased , which was to speak from an inward testimony of what they heard and saw ; as the Father did will it should cease for a time , times and halfe time ; or fourty two moneths ; then began the false Christs and false Prophets to arise , that speak from tradition of what they had read in Books ; expounding those writings from their imaginary thoughts ; getting a power from the Magistrate to protect them ; and to punish such as speak from the testimony of Christ within them , which flesh is willin● to oppose . And then the flesh began to be advanced above the Spirit , from the time that the universall Bishop was raised , to this very hour ; and so in every government ; which imagination hath set up since that time false Christs , and false Prophets have arose from your Schools , and have filled the Earth with darknesse ; so that now when the King of righteousnesse begins to arise , and fill the earth with his light ; the Earth growes mad & full of rage : but though flesh be angry ; assure your selves Christ will take the Kingdome , and rule in flesh . And here I rest , A servant to the Faher ; Gerrard Winstanly . Oct. 16. 1648. To the gentle Reader . DEAR friend it is slanderously reported ( by reason whereof some of you may be troubled to hear ) that Chamberlain the Redding man , called after the flesh , William Everard ; doth hold blasphemous opinions : as to deny God , and Christ , and Scriptures , and prayer ; and they call him a deceiver , and many ●ilt by names ; and upon this report of the raging multitude ( some that call themselves Ministers , and some common people ) the Bayliffs of Kingston have put him in prison , as he came through their Towne and took a nights lodging ; and hath kept him there this weeke , upon these supposed scandals . Now I was moved to write what here followes , as a vindication of the man and my selfe , being slandered as well as he ( by some of the Ministers ) having been in his company ; that all the world may judge of his and my inn●cency in these particular scandals ; and that it may appear , as it will upon tryall , that the parish Ministers themselves , and every one that followes their way of worship ; doth turn the Scriptures into a lye , by leaving the old letter that the Apostles writ ; and new moulding those Scriptures into their own language ; walking according to their owne inferences and conjectures thereupon ; and by holding forth God and Christ to be at a distance from men ; they are the only men that deny God and Christ and Scriptures , and Ordinances , walking in the practise of their own invention , to which ignorant flesh closeth without examination : and so the greatest theeves cry , stop theefe first . And here I shall adde one word as an accompt wherefore I use the word Reason , instead of the word God , in my writings , as you shall meet mithall : If I demand of you , who made all things ? And your answer God . If I demand what is God ? You answer the spirituall power ; that as he made ; so he governs and preserves all things ; so that the sum of all is this , God is the chief Maker or Governor , & this maker & governor is God : Now I am lost in this wheel that runs round , and lies under darknes . But if you demand of mee , why I say Reason did make , and doth governe and preserve all things : I answer , Reason is that living power of light that is in all things ; it is the salt that savours all things ; it is the fire that burns up drosse , and so restores what is corrupted ; and preserves what is pure ; he is the Lord our righteousnesse . It lies in the bottom of love , of justice , of wisdome ; for if the Spirit Reason did not uphold and moderate these , they would be madnesse ; nay , they could not be called by them names ; for Reason guids them in order , and leads them to their right end , which is not to preserve a part , but the whole creation . But is mans reason that which you cal God ? I answer , mans reasoning is a creature which fl●ws from that Spirit to this end , to draw up man into himselfe : it is but a candle lighted by that soul , and this light shining through flesh , is darkened by the imagination of flesh ; so that many times men act contrary to reason , though they thinke they act according to reason . By that light of Reason that is in man , he may see a sutablenesse in many things , but not in all things ; for the reason that acts in another man , may see a weaknesse of reason that acts in me : but now the Spirit Reason , which I call God , the Maker and Ruler of all things , is that spirituall power , that guids all mens reasoning in right order , and to a right end : for the Spirit Reason , doth not preserve one creature and destroy onother ; as many times mens reasonings doth , being blind by the imagination of the flesh : but it hath a regard to the whole creation ; and knits every creature together into a onenesse ; making every creature to be an upholder of his fellow ; and so every one is an assistant to preserve the whole : and the neerer that mans reasoning comes to ●his , the more spirituall they are ; the farther off they be , the more selfish and fleshy they be . Now this word Reason is not the alone name of this spirituall power : but every one may give him a name according to that spirituall Power that they feel and see rules in them , carrying them forth in actions to preserve their fellow creatures as well as themselves . Therefore some may call him King of righteousnesse , and Prince of peace : some may call him Love , and the like : but I can , and I doe call him Reason ; because I see him to be that living powerfull light that is in righteousnesse , making righteousnesse to be righteousnesse ; or justice to be justice ; or love to be love : for without this modera●er and ruler , they would be madnesse ; nay , the selfewillednesse of the flesh ; and not that which we call them . Lastly , I am made to change the name from God to Reason ; because I have been held under darknesse by that word , as I see many people are ; and likewise that people may rest no longer upon words without knowledge ; but hereafter may look after that spirituall p●wer ; and know what it is that rules them , and which doth rule in and over all , and which they call their God and Governour or preserver . And this I hope will be a sufficient accompt why I alter the word : what here followes may give more light into the thing . Gerrard Winstanly . Reade and judg ; let flesh be silent ; let the Spirit be honored . TRUTH LIFTING UP HIS HEAD ABOVE SCANDALS . I Have said , That whosoever worships God by hear-say , as others tels th●m , knowes not what God is from light within himselfe ; or that thinks God is in the heavens above the skyes ; and so prayes to that God which he imagines to be there and every where : but from any testimony within , he knowes not how , nor where ; this man worships his owne imagination , which is the Devill . But he that is a true worshipper , must know who God is , and how he is to be wor●hipped , from the power of light shining in him , if ever he have true peace . And from hence a report is raised , and is frequent in the mouthes of the teachers ; That I deny God ; And therefore , First , I shall give account what I see and know is to be ; and let the understanding in heart judge me . Qu. W●at is God ? Ans. I answer , He is the incomprehensible spirit , Reason ; who as he willed that the Creation should flow out of him : so he governes the whole Creation in righteousnesse , peace and moderation : And from hence he is called , The Lord , because there is none above him : And he is called , The Father , because as the whole creation came out of him , so he is the life of the whole creation , by whom every creature doth subsist . Qu. When can a man call the Father his God ? Ans. When he feels and sees , by experience , that the spirit which made the flesh , doth governe and rule King in his flesh : And so can say , I rejoyce to feele and see my flesh made subject to the spirit of righteousnesse . Qu. But may not a man call him God , till hee have this experience ? Ans. No : For if he doe , he lyes , and there is no truth in him ; for whatsoever rules as King in his flesh , that is his God . As for example ; If pride , envy , frowardnesse , hypocrisy , uncleanesse , feare of men more then feare of God , or covetousnesse ; If all , or any one of these , rule and governe thee , either all , or any one of these is thy God , and so thou worships the flesh , and that Devill is thy God . And the spirit of righteousnesse is not thy God , for thou dost not yet submit unto him . Qu. But I hope that the Father is my Governor : and therefore may I not call him God ? Ans. Hope without ground is the hope of the hypocrite ; thou canst not call him God , till thou be able in pure experience to ●ay , Thy flesh is subject to him ; for if thy knowledge be no more but Imagination or ●houghts , it is of the Devill , and not of the ●ather : or if thy knowledge be meerly from what thou hast read or heard from others , it ● of the flesh , not of the spirit . Qu. When then may I call him God , or the migh● Governour , and doe not descend my selfe ? Ans. When thou art , by that spirit , made ● see him , rule and governe , not onely in ●ee , but in the whole creation : so that thou ●e●s and sees , that the spirituall power that ●●vernes in thee , hath a community in thee ●●th the whole globe ; and thou art made subject to that spirit of righteousnesse , peace , meeknesse and love , who doth subject all things to himselfe , and brings all things into a one-nesse . Now thou mayst call him God warrantably , for thou knowest him to be the mighty governour : And that the government of the whole creation is upon the shoulders of that spirit , to which thou art ma●e experimentally subject . Waite upon him till he teach thee . All that reade doe not understand : the spirit only sees truth , and lives in it . Qu. But how shall I know the spirit of the Father , so that I may call him God ? Ans. The spirit of the Father is pure Reason : which as he made , so he knits the whole creation together into a one-nesse of life and moderation ; every creature sweetly in love lending their hands to preserve each other , and so upholds the whole fabrique . Qu. Where doth this Reason dwell , which yo● call Father and Lord of all ? Ans. He dwels in every creature , according to the nature and being of the creature but supreamely in man Therefore man i● called a Rationall creature , and the well-beloved son of the Father , because by hi● creation , he is to live in the light of Reason But when he acts unrighteously , he lives without Reason ; and so contrary to his creation as a man . But when he acts righteously , then he lives in Reason , and Reason in him ; and so according to his creation , to the honour of his Maker . Qu. Give some example , how Reason made and governes the creation ? Ans. Take these among many ; and yet you shall finde , that the further you dive into Reason , the more incomprehensible hee will appeare ; for he is infinite in wisdome , and mighty in power , past finding out by flesh , till the flesh be made to see light in his light . The clouds send downe raine , and there is great undeniable reason in i● for otherwise the earth could not bring f●●●● grasse and fruit . The earth sends forth g●●sse , or else cattle could not be preserved . The cattle feed upon the grasse , and there is Reason in it , for else man could not be preserved . The Sunne gives his light and heate , or else the creation could not subsist . So that the mighty power , Reason , hath made these to give life and preservation one to another . Reason makes a man to live moderately and peaceably with all ; he makes a man just and righteous in all his actings ; he kils frowardnesse , envy and pride in a man : and why ? where lyes the Reason ? Because this man stands in need of others , and others stand in need of him ; and therefore makes a man to doe as he would be done unto . Indeed Reason is of such a mighty power , that when he rules King in the flesh , he governes all things in righteousnesse , and there is no complainings or cryings out against oppression . There is nothing but unreasonablenesse in all the powers of the flesh ; as in coveteousnesse , pride , envy , and the like ; and hereby the flesh brings misery and ruine upon it self . But pure and perfect Reason makes every thing to sing and rejoice in righteousnesse : When this King reignes the City is glad . Qu. What Reason is there that I should have such temptations within , and afflictions without ? Ans. Reason sees it fit you should be befitted by your owne lusts , which you have chose to delight in ; that hereby you being inwardly tormented and shamed , you may be drawne to owne and submit to the spirit , that gives peace and liberty ; and so for ever after hate the motions of the flesh . Qu. But what reason is there , that other men should oppresse me ? Ans. Still to let you see your owne unrighteousnesse to others ; therefore other unrighteous men are suffered to deale unrighteously with you , to let you see , that the wayes of unrighteousnesse brings nothing but paine ; and when you are brought to this , the spirit which hath beene sleighted by you , is now owned and honoured . Secondly , Reason suffers the flesh of other men to tyrannize over you for a time ; that in the day , when he will sit upon the throne , all flesh may be silent before him , and confesse his Justice to be righteous upon them , for their unrighteousnesse one to another . Now Reason suffers all these things to be , that the flesh may forsake himselfe ; he seeing in Reasons light , that he being nothing but envy and misery to himselfe ; and so may returne to the spirit , and submit thereunto ; in whom his life and peace lyes . Qu. And what is the end that Reason hath in all this ? Ans. To destroy the powers of the flesh ; which leades creatures into divers waies of opposition one against another , and to bring all into pure experience of that sweet rest and peace that is in the unity of himselfe , the one spirit . Qu. Is Reason to be seene in every creature ? Ans. Yes . Qu. What Reason is to be seene in a Horse ? Ans. Reason carries him along to eate his meat , that he may doe worke for the use of man . Qu. But the horse doth not know this Reason that rules him ? Ans. No : Neither hath any creature that priviledge to see and know that Reason rules him , but man . Therefore he is said to be , the Lord of creatures , because he knowes how to govern them by reason that is within himselfe . Qu. But all men doe not see and know Reason to rule in them ? Ans. No : Therefore some are called unreasonable men ; and though they are in the shape of men , yet their actings are like their horses , and they know the spirit that rules them , no more then their horses . But now when a man knowes , that this King of righteousnesse , Reason , doth dwell in him , and rule in him ; to which all the powers of his flesh are made subject , which indeed is Christ dwelling in the flesh . Now he may be said to be a perfect man , for he acts like a man , righteously : and so as the Father lives in him , he lives in the Father . Qu. Who is he that cals men to an account for their unrighteousnesse ? Ans. It is the mighty spirit , Reason , who is King of righteousnesse and King of peace ; wherefore art thou proud , saith Reason ? Wherefore art thou covetous ? Wherefore art thou envious and bitter spirited against thy fellow creatures ? Wherefore art thou unclean ? Ans. The Flesh answers , It is to please my selfe . Qu. Reason answers , Didst thou make thy selfe , that thou shouldst live to thy selfe ? Or did not I the Lord make thee to live unto me ? I tell you when Reason puts these questions to the heart , the heart will be struck dead . Qu. What is it to walke righteously , or in the sight of Reason ? An. First , When a man lives in all acts of love to his fellow creatures ; feeding the hungry ; cloathing the naked ; relieving the oppressed ; seeking the preservation of others as well as himselfe ; looking upon himselfe as a fellow creature ( though he be Lord of all creatures ) to all other creatures of all kinds ; and so doing to them , as he would have them doe to him ; to this end , that the Creation may be upheld and kept together by the spirit of love , tendernes and onenesse , and that no creature may complaine of any act of unrighteousnesse and oppression from him . Secondly , when a man lives in the knowledge and love of the Father , seeing the Father in every creature , and so loves , delights , obeyes , and honours the Spirit which he sees in the creature , and so acts rightly towards that creature in whom hee sees the spirit of the Father for to rest , according to its measure . And whereas before he exercised outward senses to follow creatures ; now he lives in the exercise of his spirituall senses , and hee doth rightly , and he knowes wherefore ; for his soul now sees , feels , tasts , smels and hears the Father spiritually in all things , and so doth all things in love and cheerfull obedience to the Spirit , that discovers all things to him inwardly ; whereby he is made able to doe acts of righteousnesse outwardly . This man that is thus drawn up , knowes what it is to live in community with the Globe ; and to live in community with the Spirit of the Globe In the next place , I said that Jesus Christ at a distance from thee , will not save thee ; and that it is not the humane flesh , but the Spirit in that body , that is the Saviour , and the Seed , that must bruise the Serpents head in mankind . And hence they say I deny Christ . Therefore I shall give accompt here unto by these questions . Qu. What is Jesus Christ ? I answer , He is a man taken up to live wholly in the Father ; or a meek spirit drawn up to live in the light of Reason . And here note two things . 1. That Jesus Christ that dyed at Jerusalem by the hands of the Jewes , he was the first in whom the Father did appeare bodily to dwell in ; and that humane body was the Lambe that answered all the types of Moses Law : But that body tooke its name from the spirit that dwelt within it . Qu. What was that Spirit ? Ans. He was the spirit of meeknesse and humility , which saved humane flesh from all distempers that ariseth from pride or covetuousnesse , and this is the Child Jesus , a Saviour ; for he destroyes the covetuousnesse and pride in flesh , & frees the creature from all distempring fears and passions ; and rules King , in meeknesse and quiet humility . 2. He was the spirit of the Father ; that lived in the ex●rcise and use of all the spirituall senses ; and ther●fore as the Father was said to live in him , so he was said to live in the Father . Qu. But shall not that humane body of Christ save me by his death ? Ans , The Spirit in that humane body is the Saviour : The flesh profits nothing : the patient death of that humane body , declares the exellent power of the Spirit within it to be the alone Saviour of humane flesh from the curse and power of darknesse , that workes and rules in it , and so hath taken it prisoner . And therefore when the same Anointing or Spirit that was sent downe into that body ; is sent down into yours , changing your vile bodies and making them like that glorious body , killing all the cursed powers in the flesh ; making your flesh subject to the Spirit ; now you are become one with Christ , and with the Father , which is your salvation . Qu. But shall I not looke upon that body , which was called Iesus Christ , and expect salvation from him ? Ans. Jesus Christ at a distance from thee , will never save thee ; but a Christ within is thy Saviour : and therefore Paul after he had looked upon the Lambe along time ; that is looked upon Christ at a distance from himselfe , he saw that would bring him no peace ; therefore saith he , Though I have known Christ after the flesh , yet henceforth know I him no more : for now the mystery of God , that hath been kept secret from ages and generations past , is in these last daies revealed , which is , Christ in you the pope of glory . Qu. But was not that body killed , laid in the earth , and raised again from the dead , and ascended up to the Father into Heaven ? Ans. He was killed by the curse that ruled in the Jewes , and was laid in the earth ; here was the wisdome and power of the Father seen , that though all the powers of hell , or covetous , proud flesh did combine together , to oppresse , and then to kill a body , wherein he himselfe dwelt bodily ; yet they could not distemper him , for he was still patient , and he was not heard to complain . Qu. Wherein was his wisdome and power seene in this ? Ans. Hereby hee gives testimony to the World , that it is he himself that is the Seed that bruises the Serpents head , that is , in mankinde : for his spirit being so powerfull in flesh ; kils the spirit of venome that is in flesh ; and that body being laid in the earth purifieth the earth and purges it from that curse that man had filled it with by his unrighteousnesse ; and so his spirit doth spirit the Earth in righteousnesse . Q. Did man fill the Earth with poyson and the curse ? A. Yea , after he refused to live after the Spirit his Maker ; and made joyce to live upon the objects of the Creation , he then dyed and corrupted , and fell into all venimous and stinking unrighteousnesse : and as his body went to the earth , he did still poyson and corrupt the earth , and caused it to bring forth poysonous Vipers , Todes and Serpents , and Thornes and Bryars . For the curse being first falen upon mankinde , through man it fell upon the other creatures , and the Earth was cursed for his fake ; and the poyson of mans unrighteous body , dunging the Earth , filled the grasse and herbs with strong unsavory spirits , that flowed from him , whereby the cattell feeding , comes to be made bitter spirited , and mad one against another . For the Ayre and Earth is all poysoned , and the curse dwels in both , through mans unrighteousnesse ; he that should have kept within order , being made Lord of creatures , he put the Creation out of order , by forsaking his Maker , and by acting according to the flesh . Now this mighty spirituall man , of righteousnes Jesus Christ , doth purify humane flesh again ; and so , restoring the head first , doth new spirit the Creation , and brings all into order again ; taking away the bitternesse and curse , and making the whole Creation to be of one heart and one Spirit . Q. But it is said that his body rose again and ascended up through the cloudes into the skies , which is called Heaven , or place of Glory , where the Father dwels ? A. This speech hath blinded the understandings of many ; for the Father is not confined to any one particular place ; for he is in every place , and in every creature ; and where Hee dwels in cleare manifestations , there is Heaven ; and the higher manifestations the higher Heavens . Now the body of Christ is where the Father is , in the earth , purifying the Earth ; and his Spirit is entred into the whole creation , which is the heavenly glory , where the Father dwels ; which is a glory above the flesh , and where he rules King and Lord , in and over all the Creation , purging out all strong spirited powers that causes sorrow ; and bringing all into the unity of that one Spirit , himself . So that this Jesus Christ or mighty man that saves us , is not in one particular place : but every where . And this certainly to me is very cleare , That whereas the Apostles saw Christ arise and ascend , and were witnesses of his Resurrection , it was onely a declaration in vision to them , of the Spirits rising up : for death and hel , and darknesse , and sorrow , could not hold him under ; he saw no corruption ; for as soon as that one body , in which he was confined , for a time was laid low ; he rose presently up again in the bodies of the Apostles , & so began to spread in the Earth ; and when his set time is expired , that the Beast , or flesh shall reign no more : Then he will spread himselfe in sons and daughters from East to West , from North to South ; and never cease encreasing till this vine hath filled the Earth . And truly this is great comfort to me , that envy could not kill that Spirit ; but though it killed that body , through an appointed permission ; yet the spirit rose up , and shewed himself , and went to his Father ; that is , entred into the Creation , to purge it from the curse ; and to spread himselfe in sons and daughters of the Earth ; that by him their flesh being made subject , and saved from the curse , might by him become one with him and with his Father ; that is , become one in spirit with him , and enjoy communion with the Spirit that is in the whole Globe . Qu. But how shall I know that Christ dwels in ●e ? Ans. It is the testimony of the Spirit it ●elfe that must give you satisfaction : for ●hat which is a testimony within me , is not ●ours till the same Spirit make it yours : ●herefore you are to waite with a quiet and ●umble spirit , till the Father be pleased to ●each you , and manifest himselfe to you , ●nd then you shall know , what I speake , I ●peake not of my selfe ; but what I have re●eived from the Father . Qu. You seem to say , that the body of Christ ●as laid in the earth and remains there : but the ●criptures say , that he saw no corruption ; how doth ●is agree ? Ans. His body was laid in the Earth , as ●ther dead bodies of men are ; but it lay not ●n the Earth as other dead bodies doe ; for o●her dead bodies lay there corrupting the Creation : but he rose up and purified the Creation ; death or curse could not hold his ●ody under its power . Qu. What doe you mean by Creation in this ●nce ? Answ . I mean fire , water , earth and aire , ●f which four elements the whole creation is made , and mankind is made up of them all . Now when the first man fell , he corrupted the whole creation , fire water , earth and aire , and still as the branches of his body went to the earth , the creation was more and more corrupted , by the multiplicities of bodies , that stil saw corruption , for none rose up above the curse , but all lay under it . Now when the body of Jesus Christ went to the earth , that body likewise being made of fire , water , earth and ayre , he purified the whole creation , and rose up , and saw no corruption as others did . Quest . But how can he be said to be laid in the earth and remaine there , and yet rise up out of it purifying the creation ? Answ . As his body was laid , by the hands of his enemies , in the earth as dead carrion , as they thought , like one of themselves , when they die : but his body corrupted not the creation , but rose up above corruption , purging it out . Qu. Explaine your meaning ? Ans. His body ; being made of the four Elements , which were corrupted by man in whom they all dwelt : they are restored again , from that bondage of corruption by the body of Christ , in whom they all dwelt likewise : As thus ; his breath rose up above the corruption of the Ayre , purifying the Ayre ; his moysture rose up above the corruption of the waters , purifying the water ; his heat and warmth rose up above the corruption of the fire , cleansing the fire : and his flesh and bones , rose up above the corruption of the earth and stones , purifying of them ; and so he spreading himselfe in the body of the Creation took of the curse : so that the foundation of restoration of all things was laid in and by him ; which when it is manifested then man kinde shall see the glory of it ; and till that time , the whole Creation groaneth and travelleth in paine , waiting for the manifestation of the Sons of God . Q. I but the Apostles saw him after he was risen , and touched him , and saw him ascend upwards ? Ans. The declaration of Scripture , doth point out the mystery of Christs spirituall ●ising , and the exaltation of his spirituall power over the flesh , and over the corruption that is in the Creation : for the whole Scriptures are but a report of spirituall my●teries , held forth to the eye of flesh in ●ords ; but to be seene in the substantiall ●atter of them by the eye of the Spirit ; and ●herefore the Apostle might well say , they saw & touched Christ ; for their very bodies and mindes were changed , and made like to his glorious body , for they were made new creatures , and were raised up above corruption ; which was no other , but Christ rising up in them , and lifting up himselfe in their fight and feeling above the flesh . Quest . Why then I perceive that as the body of the first man was a representation of the whole Creation , and did corrupt it ; so the body of Christ was a representation of the whole Creation , and restores it from corruption , and brings all into the unity of the Father again ? Ans. This is very true ; for in this particular lies the mystery of the Fall , and the restoration of all things again . Q. But whither went the Spirit of Christ ? Ans. To his Father ; that is , entred into the spirit of the whole Creation ; into that Spirit that breathed all forth of himselfe , and that governs all by himselfe ; which is Reason ; and so is become one with him ; and being lifted up will draw the whole Creation to the spirit of onenes with himselfe , and with his Father . As a bucket of water first taken out of the Sea , and standing alone for a time , is afterwards powred into the Sea again , and becomes one with the Sea . And this is the Seed that comes to bruise the Serpents head ; and when his work was done in that one particular person , hee returned backe again to his Father ; from whence he came ; and now sends down his Spirit , and drawes up Sonnes and daughters ; yea , the whole Creation into himselfe . And truly this is great comfort to me , that whereas formerly there was not a man found that could remove the curse ; but every one still increased the curse : now there is a man found that hath killed the curse in part ; and the virtue of that sweet oyntment shall cleanse the whole ; and this worke is now breaking out ; for the Father will make the Creation to know it by experience , and it shall be hid no longer . And this points out the mystery of the first Adam and the second Adam ; or the first Man and second Man , which the Father , Reason , was pleased should spring up in mankinde . Q. What doe you mean by the first Adam , or first man ? Ans. He is a preparer , to hold forth three names or titles of the one perfect power of darknesse , and yet a son that Reason hath brought forth : But this son is said to be of the earth , earthy ; for he is a son that feeds , lives and delights himselfe altogether in and upon the objects of the earth ; endeavourin to make himself a Lord over his fellow creatures ; in unrighteousnesse seeking to advance himselfe , though it be to others ruine ; and this man hath lift up his heel against his Maker , and knowes him not . Qu. Is this Adam one single person or branch of humane flesh ? Ans. Every particular branch of mankind , living upon the objects of the creation , and rejecting their maker , are the linage or generation of the first man : yea , being bound up all together , they make up but the one first Adam . Qu. Declare more plaine what this first man is ? Ans. He is that mighty power of flesh , that leades flesh to live upon it selfe , and not to live upon its maker : it followes the way of the flesh with greedinesse , and jeeres and ejects the spirit . And this is called a mighty man , because he being to act his part in the great world first , as Father Reason , will have it . He hath drawne all flesh into disobedience to the spirit . And this Adam hath beene very fruitfull ; he hath filled the earth with himself , and covered all with his darknesse . For looke upon every man and woman in the world , that lives upon the ob●ects of the creation , and not upon the spirit in the creation , and they are but branches of the first man ; and then put them all together into one lumpe , and they make up still , but the first man perfect ; an earthy man , that knowes not the spirit : and therefore when you see a man wholly delighting himselfe in the enjoyment of fellow creatures , you may call him truly Adam , or the first man . Qu. What is the spirit in the Creation ? Ans. It is a meeke and loving spirit , liveing in the light and strength of reason , holding up the whole creation in a onenesse of sweet compliency in every creature , according to its place and office . Qu. What are those three names of one perfect power of darknesse , that the first man Adam was a preparer of ? Ans. First , The King of darknesse , or aspiring power of the flesh , that lifts up his heele against his Maker , but yet lies within , and acts not . Secondly , The beastly son that arises up from that rebelling power , and that is , Man , that holds forth this rebellion to fellow creatures ; for now rebellion is broke out , and Reasons law is violated ; the creatures flesh seekes to honour it selfe , and hath forsaken his Maker : here is the Father and the Son of darknesse . Thirdly , When the whole earth is filled with this disobedience , so that you cannot meet with a branch of mankinde ; but hee lives upon the objects of the creation , and not upon the spirit . This makes the first man perfect in darknesse , and the whole world is filled with uncleane breathing . Here is Father , Son , and uncleane spirit , or King , and Beast , and bottomlesse pit : Three names , but one power of darknesse , filling the earth , and corrupting the creation more and more . All this is but the first man , that Reason would have to governe the earth . Qu. Why doth the Father suffer this first man to fill the earth so abundantly with unrighteousnesse ? Ans. For two reasons ; First , That mankinde may see , that though it spring up to an innumerable multitude of sonnes and daughters , all living upon creature objects , not upon the spirit , are but still the one first man , that wearied out himselfe in vaine , and finds no true peace thereby . Secondly , That the second man may have the more glory , when in the fulnesse of time he shall come , and pull the Kingdome out of the first mans hand , and tread him under foot , and rule righteously in flesh himselfe . Yea , and to begin this great worke , when all the nations of the earth are filled with the wit and strength of the first man , who fights against the rising up of the Second man with violence : and therefore is it said , when the Son of man comes ; shall he finde faith on earth ? No : he must bring it along with him , and new spirit the creation . Qu. What ? Are all troubles , sinnes and sorrowes , the worke of the first man ? Ans. Two things are to be observed in the first man ; First , his revolt from the spirit , in making choyce to live upon the creation , and not upon the spirit : and hereby now the law of Reason is broke . And this is one thing , that such as are of the generation of the first mans flesh doth doe . Secondly , Note the misery that this first man flesh doth bring upon himselfe : by so doing , he puls crosses and sorrowes within upon himselfe , and troubles without : for his unrighteous breath corrupts the aire , and raises hurtfull winds and weather ; and his unrighteous flesh corrupts the earth , and causes it to send forth hurtfull crops , and poysonous Vipers : these are the fruits of his earthy choyce and labours ; and therefore when you see misery in the world , then say , this is the fruit of living upon the creatures , and not upon the spirit . Well , From the beginning to this day , Reason hath suffered the first man to reigne , and to fill the earth : therefore is it said , The first man is of the earth , earthy ; and he fils the earth , as one beane , multiplying every yeare , fils the earth with that graine ; which is but the multiplication of it selfe . Adam , or first man , is looked upon in a three-fold sense . First , Adam , or first man , that went astray from his Maker , which lived upon earth many thousand yeares agoe , which the eyes of every man is upon . Secondly , Every man and woman that live upon the objects of the creation , and not in and upon the spirit that made the creation , is a sonne and daughter of the first man ; and being put altogether , make up but the one first man : so that we may see Adam every day before our eyes walking up and downe the street . But Thirdly , I see the two Adams in every man : The first Adam hath his time to rule first in me ; when the chiefe powers in me , leads me forth to looke after objects , and to delight in them , more then in the spirit . And this first man must act his part in me , till the fulnesse of time come , that the Father is pleased , that the second Adam , Christ , shall come and take the Kingdome out of his hand , and deliver me from his bondage , and so rule King of righteousnesse for ever after in mee . Qu. What is the second man , or second Adam ? Ans. He is a preparer likewise , to hold forth three clear names in one perfect power of life ; who is called , the well-beloved Son ; for this Son is said to be the Lord from heaven ; or a mighty man , governing the earth in righteousnesse from the strength of pure Reason ; not placing his delight upon the objects of the creation , as the first man did . But upon the enjoyment of that mighty power that made the creation , and that upheld it by himselfe . Qu. Is this second man one single person ? Ans. First , This second man is a meek spirit , drawn up to live in the light and strength of pure Reason . Now as the first man , ruling in flesh , drew mankinde from his maker , so this second man , ruling in flesh , drawes mankinde back againe to his maker . And this second man is called a man anointed , or mankind living in the light and strength of pure Reason , the essentiall Father . And so the whole bulke of mankinde , when they shall be drawne up to live in the unity of the one spirit , is the second man , & every son and daughter of this spirit , is of the lynage of the second man . Qu. But shall this second man fill the earth , as the first man did ? Answ . Yes , Reason hath so determined that as the first man filled the earth with unrighteousnesse , and corrupted all : So this second shall take the Kingdom in the latter dayes , and raign King of righteousnesse in flesh , and spread as far in restoring al things , as the first man corrupted all things . Q. But hath this second man never ruled the earth ? Answ . He hath appeared in the earth , but the first man having a limited time given him by the Father , would never let him ris● up to rule , but still pressed him downe by persecution or death ; he did never generally rule over the earth , as the first man hath done , but hath still been as a servant . Qu. But is his time now to come to rule the earth and fill it with himself ? Answ . Yes : and shall have as large a priviledge to sill the earth , as the first man had surely ; and he wil change times and custom● , & fil the earth with a new law , wherin dwels righteousnes and peace . And justice , and judgment shal be the upholders of his kingdom . And he shal fill the earth with himself , as a corn of wheat multiplying every yeare , fils the earth with that graine , so that all live in the light , and strength of pure Reason , in righteousnes are but the sons & daughters of the second man : And being looked upon in the bulke , they being made to be all of one heart and one spirit . They are but the second man still , that fils all , and is in all ; though they overspread the earth . And this is the generation of the second man , or second Adam : mankinde living in and upon his maker from the power within himself . Qu. What are those three names , which this second man declares to be one perfect power of life ? First , the Father Reason , that made all things before the creation was brought forth he was not known . Secondly , the Son , and this is that part of the creation that holds him purely forth to the view of others . Now truth begins to shine , and Reason begins to be honoured by an humane body ; so that here is Father and Son . Thirdly , when the whole earth is filled with the one spirit ; this makes the second man perfect , for corruption and curse is removed ; and the whole earth is filled with holy breathing ; all acting and living in righteousnesse . And this is Jesus Christ the second man . They say I deny the Gospell , and the doctrine of it ; & hereunto I give this accompt . Qu. What is the Gospell ? Ans. It is the Father himselfe , that is , the Word , and glad tydings , that speaks peace inwardly to poore soules . Qu. But are not the writings of the Apostles and Prophets , the Gospell ? Ans. These writings are the report or declaration of the Gospell ; which are to cease , when the Lord himselfe , who is the everlaststing Gospell , doth manifest himselfe to rule in the flesh of sonnes and daughters . Qu. But did not Paul say , This is the word of the Gospell , which we preach ; and so left those words in writing ? Ans. It is true , his writings are the word of it , or the report of it ; but it is not the thing it selfe : for when it was reported , that the Father would dwell in the flesh , and destroy the Serpent : this report savoured sweet : But when man comes to see , and feel , and know , that the Father dwels and rules in him ; This is farre more sweet : This is to enjoy the Gospell himselfe : The word of life within , and this shall never cease , but endures for ever . Qu. But how doe you know , that this is the Gospell ? Ans. I know it by the testimony that is within my selfe , and by the sweet , peaceable and soule-satisfying rest , that I have , through communion , with the spirit ; The Lord our righteousnesse ; In the midst of the mad rage of the world . Secondly , For satisfaction to the world . I desire all men to take the Record , and search those Scriptures , for they are they that doe testifie of the truth hereof , as well as they testified of Christ , after the flesh , to be the Lambe . And this is the mystery and testimony of the Scriptures : The spirit dwelling and ruling in flesh . The declaration or report of words out of the mouth or pen of men , shall cease ; but the spirit endures for ever ; from whence those words were breathed : as when I have the thing promised , the word of the promise ceases . Qu. What is the lively testimony or appearance of the everlasting Gospell to dwell in flesh ? Ans. I answer ; Justice and Judgement are the two witnesses , or the manifest appearance of the spirit ; or the pure light of Reason , teaching a man both to know what is righteous , and to doe righteously : And when these two rule in man , then is flesh subject to the spirit . Qu. But I have heard men say , That the Scrip●ures are not onely the word of God , but God himselfe : for the word and spirit goe together ; as , I the beginning was the Word ; and , The Word was God . Ans. If that very written word were God himselfe , truly God then would mightily be torne in pieces every day , by the bad interpretations of imaginary flesh . But I answer ; The spirit himselfe is the Word ; This is the power that tooke flesh and dwelt amongst us . And the Scriptures are the testimony of those men , to whom this secret was revealed : by which testimony within , they were made able to give , First , A report , that such a mystery , as God manifest in the flesh , should break forth and appeare in the world , in a child that should be borne of a Virgin ; and so all the writings of the Prophets foretold the coming of the man-child , the Messiah , The Lambe of God . And so when the Pharisees told Christ he was a deceiver . He answered , I am he ; and unlesse that you believe that I am he , you shall dye in your sinnes : and search the Scriptures of the Prophets , and you shall see , that they tes●ifie of mee , that I am the Messiah ; the Man-child ; the Lamb , that am to answer all Moses types ; and the Prophet , whom the Father hath sent ; For I came not to doe my owne will , but the will of him that sent me . Secondly , The writings of the Apostles doe justifie the Prophets , and declare posi●ively , this is the Christ ; the Son of the Fa●her , well-beloved : we ate and dranke with ●im ; we saw him and heard him , and were ●ye-witnesses , that the Rulers of the Jewes ●lew him , and that the spirit raised him from the death . Qu. But doe the Apostles writings report no ●ore but this ? Ans. Yes ; As they declared , when they ●aw and heard how the spirit dwelt bodily ● that humane flesh , or single man , Jesus Christ : So they have declared , by the same ●estimony , that the same spirit that ruled in ●im , should in the latter dayes be poured out ●pon sonnes and daughters ; and shall spread ● the earth like the shining of the Sun from ●ast to West . And this is that which this mouth and ●en of mine doe testifie of to all that heare ●ee : that the same spirit that hath layne ●id under flesh , like a corne of wheat for an ●ppointed time , under the clods of earth , is ●ow sprung out , and begins to grow up a ●uitfull vine , which shall never decay , but ● shall encrease , till he hath filled the earth . ●his is the Kingdome of God within man . This is the graine of mustard seed , which is little in the beginning , but shall become a mighty tree . This is the fire , that shall dry and burne up all the drosse of mans worke , and turne all things into his owne nature ▪ This is that spirit which is broke out , that will bring mankinde into one heart , an● one minde : For , assure your selves , I know what I speake . The Thorne bush is burning but the Vine is flourishing . The Ashes of the Thorne bush is laid at the root and feet o● the Vine , and it growes abundantly . Now search the Scriptures for this likewise , for they doe testifie of the sending o● the spirit into the flesh of sons and daughters : and they testifie of the utter destruction of the man of sinne , the flesh , with all ▪ hi● curse , power inwardly and outwardly . Now he that doth jeere the spirit , or denies tha● the spirit shall come and rule in flesh in son● and daughters , as he did in that one man , Jesus Christ , is an Antichrist , and a Traitor to the Father , let him be whom he will . Therefore le●rne to put a difference betweene the Report , and the thing Reported of . The spirit that made flesh is he that is reported of . The writings and words of Saints is the report . These reports being taken hold of , by corrupt flesh that would rule , are blemished by various translations , interpretations and constructions , that King flesh makes ; ●ut those sons and daughters in whom the ●pirit rests , cannot be deceived , but judgeth ●ll things . They say , I deny the doctrine of the Gos●ell : I shall give this account to that . Q. What is the doctrine of the Gospel of Jesus Christ ? Ans. What Jesus Christ is , I have shewed ●efore : The doctrine or report of h●m is ●his : That mankinde shall be by him re●onciled to his Maker , and be made one in ●pirit with him : that is , that the curse shall ●e removed , and the power of it killed and consumed . And that created flesh , by that mighty power , the man of truth , should be made subject to the spirit that made it ; so ●hat the spirit , which is the Father , may be●ome all in all , the chiefe ruler in flesh . And truly this is but according to the ●urrent of the whole Scripture ; that in the ●ay of Christ , every one shall be made of one ●eart and one spirit ; that is , all shall bee ●rought in , to acknowledge the Father , to ●bey him , walke humbly before him , and ●ive in peace and love in him . This is the ●octrine of Christ and the Gospell . This is ●lad tydings to heare of . But when you are ●ade to enjoy this doctrine as yours , then you shall know what it is to know the Son ▪ and what it is to be set free by the Sonne therfore wait upon the Father , till he mak● forth himself in you . Qu. I waite , that 's true , but I must use the meanes ? Answ . That which you call meanes doth harden your hearts , and blind your eyes , i● shuts you out from sweet enjoyment ; tha● is , to run after men for teachings , I speak● not rashly , I speak what I know , and yo● shall finde before your soules taste of tru● peace , that whosoever takes those Scriptures ▪ and makes exposition upon them , from thei● imagination , and ●els you that is the wor● of God , and hath seen nothing : That they are the false Christs and false Prophets , an● their way of teaching is meer deceit both to your soules , and to your purses ; for now in this day of Christ which is begun , and which will have a greater appearance ere long in the great world ; Men must speak their own experienced words , and must not speake thoughts . For thoughts , and studies , and imagination of flesh , are the men that are found gathering sticks upon this sabbath day , and these are stoned to death by the Power that is arising in some already ; and shall be stoned to death in all ; that the Lord alone may be exalte in this day of his Power . Qu. Must I use no meanes at all , or what meanes must I use ? An. These 3 first ; let your chief endeavour be to act according to your creation : that is , to doe as you would be done unto , by all creatures , as I have shewed ; and I le tell you , this is as needfull a gospell doctrine to be practised as any I know for the present ; for I le assure you , the world is at such a passe , yea , and among imaginary professors especially , that I know not who I can say is a sincere hearted friend ; so that I am sure the sonne of man at his coming finds no faith in earth , neither in my flesh , nor in the flesh of other , he brings it with him , and gives it to us . Secondly , waite upon the Father with a meek spirit for his teaching . And you shall find it a very hard thing to performe these ●wo meanes : for the flesh is both very un●ighteous to seek it self , and it is very hasty ●o have all knowledge , peace , and experience ●n a sudden ; it s so proud and hasty , it will ●ot wait . Thirdly , if you would hear other men ●peak , you may doe two things ; First , read the record , and there see what the testimony of the Apostles and Prophets , your fellow servants were ; but do not alter their words , by forceing a meaning , till the Father teach you . Secondly , if you would hear , then acquaint your selves with such , as can speake from a testimony within : for as they received what they have from the pure teachings of the Father : so this second hand teaching will be pure teaching to you ; but be sure you do not prefer this second hand teaching before the first : for now the everlasting word and gospel must reveale himself to you , or else you cannot be satisfied . I have now discharged my service to the Father , in this declaration : remember what is tould you , despise not the Fathers meanes , by preferring the way and meanes of the flesh , above the wayes of the Father . They say , I deny the Scriptures , because I say , that the Scriptures were not appointed for a rule to the world to walke by , without the spirit ; but were the testimony of the Father in those men that writ them , for the comfort and benefit of those that are drawn up into communion with the same spirit : And to this I shall give this accompt . Qu. What is the Law and Testimony which if a man speak not according to it , it is because there is no light in him ? An. This Law and Testimony to which I must have recourse for my comfort , is not the words or writings of other men without me ; But the spirit of the Father in me , teaching me to know him by experience ; and when I can speake purely what I doe see and heare from the Father ; this is the Law and Testimony within me , from which I speake , and if I speak not from this Law within , I have no knowledge in me . Qu. But are not the Scriptures , the Law and Testimony of the Father ? Answ . It was the Law and Testimony of the spirit which rested in and upon the Prophets and Apostles , for they writ what they saw in vision , and they spake what they heard by voice , speaking to them spiritually . Qu. But are not those Scriptures the Law and Testimony for people to walk by in these dayes ? Answ . No : For this is to walke by the eyes of other men , and the spirit is not so scanty , that a dozen or 20 pair of eyes shall serve the whole world ; but every sonne and daughter as they are called children of light , have light within themselves : The same spirit that fils one , fils all ; and makes the whole number of them , according to their severall measures , to be of one heart and one mind . Qu. But may not men take these Scriptures , and spend construction upon them ; and hold forth those constructions to others , as perfect light , by way of office ? An. I answer no : neither reason nor Scripture allowes any man to speake any words , but what he knowes positively to be truth . And he that spends constructions thereupon , speaking from his imagination , he speaks from the flesh and devill , and so he makes himself to be a traytor to the father , inholding forth that to be truth which is no truth . And a thief , robber , and unrighteous dealer with the Prophets and Apostles : First , in taking their words as his own : and secondly , in expounding their meaning , and so putting his own meaning upon their words . But yet he that hath the same spirit , may speak the same word , where the Father hath given him the same sight and experience : for no man can safely tell another , this is a positive truth of God , till he have the same testimoniall experience within himself as the penmen of Scripture had : and this I am sure all that stand up to teach by way of office have not ; therefore it is clear , that the power that sets up such teachers is not from the Father ; commanding , but from the flesh ; being suffered by the Father for a time , that when he comes to throw downe his enemies , flesh may be shamed , and he honoured . That man that cannot speak the testimony of the Father , no other way , but from his book as he reads , or from the mouth of another what he heares : as the publike teachers doe speake by hearsay and not from experience , and so declares himself to be a false Christ , a false prophet , that runs to teach others , before he have any discovery of God within himself . Qu. But are not the Scriptures the truths of God ? An. Yes , for they declare , that the spirit was the mighty governour of the flesh of those that writ them , and so the truths of God the great governour in the pure experience of those penmen . And I shall demand of you how you know that these Scriptures are the word of God , in the sense you call them : but the testimony of the spirit within your selves , I say , there is no way to know but by the spirit himself ; seeing there are so many expositions upon them , which without doubt hath varied the copies : if it were possible to see those very writings from the prophets and Apostles own pen : which is not to be seen . But when the spirit comes in he must , nay he doth and will declare his own meaning . And so the spirituall man judges all things , and he himself is judged of no man : he can judge the flesh , and passe righteous judgement , because he sees and knowes wh●t the flesh is . The flesh cannot judge him , for if he doe , it is not righteous judging , but rash censure . Qu. What use is to be made of the Scriptures ? An. First , they are , or may be kept as a record of such truths as were writ not from imagination of flesh , but from pure experience , and teachings of the Father . Secondly , we are taught thereby to waite upon the Father with a meek and obedient spirit , till he teach us , and feed us with sincere milk , as he taught them , that wrote these Scriptures . Thirdly , when I look into that record of experimentall testimony , and finde a sutable agreement betweene them , and the feeling of light within my own soule , now my joy is fulfilled . And every man and woman may declare what they have received , and so become preachers one to another . For the Scriptures doth but declare the sending down of the spirit and how he shall rule in the earth in the latter dayes : but they doe not declare every particular measure and beame of the spirits ruling , for this the sons and daughters are to declare , by their particular experiences , as they are drawn up . Qu. But when I read the Scriptures and findes a perswasion in my heart , that they are true , may I not owne them as a truth , and speak them as a truth ; and speak them to others ? An. You may deliver the same words you reade which you are perswaded of , but to passe construction and the meaning , by way of office teaching others ; this you cannot do . There is an imaginary perswasion grounded upon thoughts , or as he conceives ; but this is a sandy foundation , and deceiveth all the world . Secondly , there is an experimental perswasion , grounded upon sight and feeling of the spirit of truth , ruling king within him ; and this is the rock that will never fayl . Qu. But did not the Apostles and Christ take texts of Scripture , and expound them , as Philip did to the Eunuch , and Christ from the 61 Esay ? An. They did not preach and expound any text customarily , as the parish gods do : but such particular Scriptures as the oportune time and occasion served , to declare Christ to be the lambe of God , or the grea● prophet which the Father promised to send . So that all the Scriptures of the ancient prophets , which they spake from , was only to make it appear that the Messias was come : but they did not preach in setled parishes , forcing the people by the hand of the magistrate , to come and hear them , and give them a maintenance for so doing , under pain of punishment ; the Scriptures knowes no such custome or way to be used : therefore whosoever lives in such a practise , denies the Scripture , and are enemies to Jesus Christ . But now if any one take Scriptures , that speak of the spirits ruling in flesh , and so proves the truth of the Scripture by his own testimony or witnesse within himselfe ; this may be done , but for any other way of expounding Scripture I know none , neither will , nor doth the Scripture warrant any other , but what advances the spirit and throws down the flesh , by the speakers own experience . Qu. But may not the powers of a land compell their people , some to preach , and others to hear Scriptures expounded as the manner is in England ? An. I answer , That power that compels is the little horne , or dragon , wheresoever it sits ; and that expounding is a flat denial of those Scriptures , and treason against the spirit , liberty is to be given to every one in the case for the kingdome of Christ hath an interest herein . Lands and Kingdoms are most commonly governed more by the wisdome of the flesh , then of the spirit : and why ? because the spirit gave that power into the hand of flesh for a certain time , and when the flesh is judged for his action , the Lord wil condemn him for his unrighteous , cruell self-seeking and oppressing government over his lambs and sheep . The Powers of the Land punished Christ and his Apostles for holding forth their testimony of the Father which was within them ; but they did not compell any to hear them , or to follow them : it is an ●asyer thing for magistrates to be breaking forth against such as speak from a pure testimony , then against such as speak from imaginary studies of the flesh , both in regard of the powers of the flesh within them , blinding their eyes , and because of so many envious spirits against truth , that will be flattering the magistrate , and telling him tales of slander on purpose to incense him against the sincere hearted in the land , because they hate them , through ignorance that is in them ; not knowing the Majesty of the Lord that is in his serva●ts , whom they despise . Qu. What must the powers of a Land doe then in the matters of Religion , as they call it ? An. First , they must suffer every one that will quietly to keepe the record in their houses , or to rerd it , or speak of it one to another , and they that find their own experience to suite therewith , speaking from a pure testimony , and walkes in all acts of righteousnesse towards his fellow creatures . It is the charge which the Father hath put into the hand of the Magistrate , to protect these from their oppression of unreasonable men . Secondly , if any man walk unrighteously towards his fellow creature in civil matters : the Powers of a land must punish him , according to the nature of his offence , and so to be a terror to all unrighteousnesse . Qu. But what if the Powers of a Land command some of their people to hold forth the scriptures to the rest , and they be willing to obey ? An. If they doe , they can command their servants only to read them , and to such people as are willing to hear them read , but they cannot command their servants to spend constructions thereupon , neither can they force the people to come to hear those constructions ; but must leave both parties at liberty : neither can they force the people to give the tenths of their increase , for a yearly maintenance to those servants : neither can those servants say , we speake truthes , and what differs from our constructions are errors ; and so call upon the Magistrate their master , to punish such , whom they brand for hereticks ; for all these things denie the scriptures : and is contrary to the spirit of the Father : and doe tie his hands , and hinder the setting up of pure service , and sow emnity to the Fathers own way of teaching . They say , I deny Father , Son and Holy Ghost , but wherefore they raise such a scandall I cannot tell ; yet hereof I shall give this accompt . Qu. What is Father , Son and Holy-Ghost ? Answ . These are three names given to the one Spirit ; As first , the Father , he is the spirit Reason ; out of whom the creation of heaven and earth , with every branch of it proceeded . The Spirit in whom all things lay before there was any manifestation appeared visible : and this is called the siery orbe , or spirit of burning , that will trie all mens works , of what nature they be . Secondly , the Son is the light and declaration of the Father , to the creation , after it was come forth : and here first note , that every creature in its place , and stature , is a son to the Father ; because every single creature doe demonstrate his maker to the view of his fellow creature , every one as a candlestick , holding forth the Father by the light that is in it self , for indeed the light that is in it , is the Father himself , and the Father shewes forth himself to the creation : by every particular parcell of the creation , but these are but darke or weake shining Suns , Suns over which the clouds are much spread But now perfect man , is the Son of the Father , in perfect glory , for when the Father rules and shines in him bodily , then he can declare the Father by all his senses , to the c●eation , which no other creature can doe but he . Therfore man is called the supream creature , and he can call the spirit , Lord ; because he sees and heares , feels , smels and tastes , that he who is the spirit of gentlenesse , uniting all together in love , and sweet compliancie , doth governe the whole creation , and subjects all the flesh under him , and makes it serviceable . Now tha● man that is not humble and subject to the spirit his maker , he is a Sun und●r a dark eclipse ; he hath the forme of the Son indeed that hath no ●rightnesse in him , he is not the well belo●ed Son . So you see here is the Father and the Son both in one person and spirit . Now thirdly , the Holy Ghost is a man in whom the Father dwels bodily , which is , E●manuel , God with us , and in and by whom the Father doth manifest his power in do●ng great works . And he is said to be holy , ●ecause the darknesse of the flesh is subdued ●nder the feet of the spirit , and the spirit ●ules in flesh over all his enemies . And he is called , the Go-host , or the ●rength of heaven ; living and walking in ●esh as an host or army of men , are called , the ●rength of a land , and going up and down or the defence of the land , against all ene●ies ; so I say , perfect man hath the strength ●f the Father dwelling bodily in him . And ●ne man thus drawne up , is as an hoste of ●en , or a strong army , or a Go-host , going ●r travelling among enemies , and subduing ●hem under his feet , by the power of the ●pirit that is in him . And thus did the man Jesus Christ , tread ●ll enemies powerfully under foot , and ●ranke not , he was a Go-host , or a traveling army of mighty strength , which way sover he went ; the spirit dwelt in him without measure . And the particular Saints likewise , as they are drawn up into the Father they have this tearme given them , that on shall chase a hundred , and a hundred put t● thousand to flight ; this declares they a● go-hosts , or armies of mighty strength . Now he that sins against the Father or the the Son , in the former sense of Son-ship ● I said ▪ shall be forgiven , and here he speak● of creatures one trespassing against anothe● and in so doing sins against the Father , the is , the light in them . And here flesh m● possibly walke in wayes of opposition to the Father , as he shines forth in creatures , or ● he shines forth out of man weakly ; but ● that sins against that body in whom the F●ther dwels bodily , shall not be forgiven . A man may sin against other sons and ● forgiven ; but he that sins against this bel●ved son , this holy Ghost , this strength ● the Father , shall never be forgiven . By the word , He , or whosoever doth sin● is not meant here the creature man , but the man of sin , or powerfull serpent within the flesh : for this strong wicked man fights against the strength of heaven , this would n● have the spirit to dwel in flesh bodily ; & why because he himself would dwel there , & wou●● have the spirit to be under his proud feet therefore there is an irreconcilable difference between the man of sin , the serpent , and the man of righteousnes the Spirit , both striving to dwell in man , but the spirit will prove the stronger . Qu. But if it must only be the cursed one in me that shal be destroyed , I le live as I list , I shal be saved ? An. Know this , that this body of sin and the flesh is so nearly wrapped each in other , that before the spirit hath parted them , thou shalt roar in bitternesse and wish thou hadst never been borne ; and the more familiarity thou hast had with thy cursed lust , the sharper will thy torments be ; the found●r cannot burn away the drosse , but must burn the gold too in the fire . Qu. But if you take it Spirit ; Father , Son and holy Spirit , and leave the word Ghost out , as to be a declaration of the Father , as some say ? Answ . Then the Spirit doth declare holy breathing , as when man was first made , his maker breathed into him the breath of life , and man became a living soul : so that the spirit in the man is , the life and breath of God in the man , and so a holy spirit . And in this sense likewise the man of sin , the powers of the curse in man seeke to de●troy the light , life and breathing of God in man ; but he must be destroyed under the feet of the spirit , who will dwell himself in his own house , which house is man . Qu. But how came in that distinction of holy Spirit , and of uncleane spirit ; which are phrases often used ? Answ . Before man rejected the spirit his maker , the spirit was his breath and life . And he lived in the spirit treading the objects of the creation under his feet in comparison , but after that man began to look after the objects of the earth , delighting himself to live upon or among fellow creatures more then the spirit . And so chose to himself another livelihood and protection , then his master ; then his breath or power that guided him , became mixed and turned uncleane . Qu. Vnfold your meaning in this a little more ? Answ . The spirit made the flesh to be his house to dwell in , and set man in the midst of the creation , as a lord to govern the creature , which while he governed according to the light of his maker within him , he did al● in righteousnesse ; but when he fell off , and delighted to follow the lusts of his eye , the lusts of his heart , and guidance of the flesh , then he governed al in unrighteousnesse , and so pulling death and curse upon himself , and upon the earth . For the spirit that made all creatures , did know that man as he was flesh , would be looking after fellow creatures , and take delight in the creation more then in the spirit of the creation ; who was his maker that dwelt within , and lay covered from the eyes of flesh . Therefore Reason the essentiall Father , gave this Law , that in that day , that man left off to own his maker that dwelt within him , and to suck delight from the creation , he should then die , or be cast into a condition to live below the spirit that is to live upon the creature , and not upon the spirit ; And the spirit would suffer himself thus for a time to be trod under foot , til the fulnesse of time came , that he would rise up like seed of wheat , from under those darke and heavy clods of fleshy earth , and so himself , the seed out of whom all things came would bruise the serpents head , that powerfull proves that was in flesh to looke after objects without him , rather then into the spirit within him . Qu. Why then you seeme to say , that the Law which Reason gives occasioned man to fall ? Answ . Very true , for if there had been no Law , there had been no transgression , if there had beene no binding law of reason to require him to cleave only to his maker , and to eye and own him principally ; then he had not done evill though he had placed his delight in the objects of the earth , his fellow creatures . For note here , it is one thing to live in and upon the spirit , and another thing to fleight the spirit , and to live in and upon the creation , that came out or forth of the spirit . Qu. I intreat you to tell me what you meane by the Spirit ? Answ . The Spirit is the alone being of himself , that gave a being to whatsoever we see and hear , for whatsoever you see or hear , is but the breathings forth or declaration of an infinite being that was before them ; as the words of a mans mouth are the declaration of the spirit or power within ; and are created by the spirit , and so hold forth as a creature to the creation . And therefore the Spirit is called , the Father , the King , the mighty God or Governor , Jehovah , Elohim , the Lord , and the like . Now he is called the Lord , because he is the power that rules in and over the whole globe of heaven and earth , for they are all governed by this one spirit . Qu. But is death and darknesse made by this one Spirit likewise ? Answ . The one spirit made light and drrknesse , as in the great body of night and day , so in the litle body man ; for that power of darknesse that dwels in humane flesh , and which leads the creature captive into complainings , and sorrow was made by the Spirit ; by these words , In the day that thou eatest thereof , thou shalt die . As well as he made that power of light , liberty , and life ; by those words , Live ; yea , I say , Live . Qu. I pray explaine this a little more ? An. After the Spirit had made the creation , and mankinde to governe it . Now Reason would manifest himself to this creation by the works of his own hands , therefore let any man stand alone to the Law of Reason his Maker , to see whether he would stick to the one spirit , and live in him , or cleave to the creatures , and live in them ; and man rejected the spirit , and cleaved to the creature ; and so by virtue of the Law , cast himself under the power of death and darknesse , which was the curse , that Reason inflicted . And thereupon the spirit within man being a prisoner to the flesh , or divell : As Reason would have it so for a time , that when he comes to arise up in flesh , like a corne of wheat from under the clods of the earth : the creation may then come to know the spirit that is within it , is the mighty Power , and that al the creation being rested upon , is still but weaknesse , and cannot give true Rest , that so the Father alone may be all in all . Qu. What is the devill ? Answ . The flesh of man within , and the objects of the creation without , is the divel ; under which the spirit within is for a tim● buried and lies silent ; and while man is subject to his flesh , or to the objects before him ▪ he is carried away prisoner under the powe● of darknesse ; for let him goe from creatur● to creature , all are too weake to worke hi● peace , or let him have all the desires of hi● flesh satisfied , even that delight brings pai● and sorrow , no true peace . Qu. And why is the flesh of man within , a● objects without , called the devill . Answ . Because when it is King it leads the spirit of man into darknesse ; yea , into utter darknesse and sorrow far from light , li● and true peace ; for it drawes men to live u●on the creation , and to reject the spirit . the is that you call the serpent which tempte●Adam . Qu. How doe you mean , make it more clear ? Answ . The flesh of man having lifted ● his hee le against the Spirit within , which was his Maker , seeks life and contentment , from objects without in the globe , not from the Spirit Reason that dwels within , and that holds altogether by the Power . As for example ; covetous flesh delights in the enjoyment of riches or creatures ; pride of the flesh delights in the enjoyment of the sight of the eye , or inward delights placed upon visible objects . Now the man lives in , and upon the creation , not in and upon the Spirit in the creation ; and though he say that the Father is his God , yet he lies , for he is led and ruled by the flesh , which is the devil , or father of lies which throwes the man into vexation and sorrow every foot , for if his covetousnesse , pride , and lusts be satisfied , he hath peace ; but this is the peace of the flesh , or devil ; and let his covetousnesse or pride be crost , and then he is filled with vexation ; which is hel or darknesse , even the torments of the flesh or devil . And the Law of Reason suffered the flesh thus to fall and to weary out himself in his own folly , that when the Spirit is pleased to breake forth and manifest himself to rule in flesh , then man may see his wise flesh hath nothing that is good in al his selfish actings ; but that the spirit that brought it forth , is the mighty Power . And when the Fathers time is come to manifest himself to any one , he will then dispell the darknesse , which by his Law he made , and will set the creature free from the bondage of that darknes , burne up all those thornes and briars that flesh hath brought to terrifie it self ; and will take up the creature into his own liberty and life ; And then the Spirit shall be all in all : whereas the flesh generally living up on objects is all in all , or chiefe ruler in every man . Qu. What is it to live in the Spirit ? Answ . When flesh is made to see , and to be subject to the spirit that brought it forth , and is guided by the light of Reason and righteousnesse , that might tie power ruling it . And not led away like a bear by the nose , by every object before his eyes , which the flesh lusts after to enjoy , and places contentment in . They slander me , And say , I deny Prayer : And to this I shall give this accompt . Qu. What is Prayer ? Answ . Prayer is of a threefold nature ; First , it is to pay the king of righteousnesse his due ; and that is for every man to act according to the-creation of a man , which is to righteously to all fellow creatures , he being the lord of the creatures . As first , to doe righteously to his own body , in taking food moderately , for the preservation of the health of it , and not to be excessive in drunkennesse and gluttony ; and not to give away to the unclean lusts of the flesh , which tends to the destruction of himself ; for if the Spirit , Reason , within a man let the flesh alone , and doth not govern and moderate it in righteousnesse , it will destroy it selfe in a short time : let the flesh walke in Reasons law of moderation and righteousnesse , and it shall be preserved from heart breaking sorrows . Secondly , act righteousnesse to all fellow creatures , till the ground according to Reason ; use the labour of your cattell with Reason ; follow your course of trading in righteousnesse , as Reason requires ; doe to men and women , as you would have them doe to you ; and by so doing you shall live as Reasonable creatures , you shall act according to the creation of a man , and so pay the King of Righteousnesse his due ; for when you hold forth him in your conversation , to the view of others , you honour him , you glorifie his name , and give him thanks : and this is one part of prayer . Qu. Thus the heathen walked according to the light of nature , but Christians must live above nature ? Answ . Then English Christians are in a lower and worser condition , then the heathens , for they doe not so much . Men that are guided by principles , of fair dealing void of deceit , knowes not this day how to live , but he will be cheated and cosoned ; and is this life of Christians ( for all England is so called ) above the life of the heathens ? Surely the life of the heathens shall rise up in judgement against you , from the greatest to the least . But let me tell you , that that man whosoever he be , that is not carefull to look into the light of his nature , and follow the rules of that light , to do as he would be don unto , shall never come to see the Spirit , that made and that dwels in nature , which is the Father of the whole creation . And if you know not him , then I pray tell me what God you worship or pray to ? But secondly , Prayer lies in the Reasonings of the heart , as thus : Ask this question within thy selfe ; Is covetousnesse the name of the Lord , or the name of the flesh ? the answer within thee will be , it is the name of the flesh , not the name of the Lord ; now if thou walke in covetousnesse , how can thou be said to honor the Lord by thy words in prayer , when thou honorest the name of the flesh , in thy practise . And so is pride , is envy , is rash anger , is hypocrisie , is self-will , is unmercifull cruelty , is zeale without knowledge , is uncleannesse ; the name of the flesh , or the name of the Lord ; thy owne heart will give answer , they be the name of the flesh , not the name of the Lord , and thou lives in the practise and power of those lusts ; and gives the Lord a few customary words , and thinks his service lies in them . I will have thee to know that the time is now breaking forth ; yea , it is began , that they that worship the Father shall worship him in spirit and truth , and not in lip labor and custome , according to the imagination of flesh . Qu. What is the name of the Lord ? then I propound this question within thy heart . Answ . The name of the Lord , is Love , joy , peace , meeknesse obedience , self-denial , chastafie , humility , mercifulnesse , Reason . Now he that is drawne up thus to Reason within himself , and to see himself , this man is praying continually , and calling upon the name of the Lord continually , whatsoever he doth , whatsoever he thinkes , which way soever he goes , he shall have still fresh occasions thus to be reasoning within himself ; and this reasoning will do two things . First , it will strike the heart dead ; when thou comest to see that for all thy praying in words , yet thou art at a losse , for thou honorest the name of the flesh in practise , and only worships the Lord with wind , like the way of the world ; your servant Sir ; when he could kill him in his heart : when these things comes home to thee , thou wilt be struck dead , and thy mouth be stopped ; and this is a great power that stops the rage of flesh . Secondly , this way of prayer or calling upon the name of the Lord will kill thy distempers as they arise , and wil keep thy heart in peace , this I know , if thou wilt beleeve anothers testimony , for now the name of the flesh is spied out , and the poyson of it killed ; for when once Reason begins to enlighten thee , he will be thy keeper . The name of the Lord likewise is hereby advanced ; first , within thy selfe , thou fearest and tremblest before him . Secondly , outwardly thou art moved to act righteousnesse to others , from the savour of this sweet oyntment . Now that man doth not live lesse or more in the practise of those two rules laid down ; did never pray in all his life , though he use the words of prayer every day . Words and actions going together are the declaration of a sincere heart ; but words in prayer , without acting according to creation as the generall practise is , are declarations of hypocriticall and deceived flesh : let his profession be what it will be . Therefore professors look to your selves , both priests and people , there is light broke out that will lay open the hipocrisie of your private actings to the view of the whole creation , and you shall not cover your shame , doe all you can . Thus much for the second part in prayer . Thirdly , prayer lies in words or utterance , but this is the remotest part of prayer . Now words among men should be the declaration of the heart among men , but oftentimes they are not ; for men have good words many times in prayer , which they have got by tradition , which their hearts are strangers to ; and so they draw nigh God with their lips , but their hearts are removed : and this hypocriticall darknesse hath at this day overspread pulpit worship , and almost all family worship . But our God hath left us a remnant on earth , whose hearts wait upon him , or else we had been as S●dom , here in England before this day . Quest . But when shall I use or speak words in prayer ? Ans. When the power of the Spirit within doth give words to the mouth to utter ; for he that speakes words before the Lord , and not from his power , speakes he knowes not what , and his prayer is the vain babling of the heathen , that thinks to be heard , for their much speaking . Qu. We all know that without the heart words of prayer are nothing , and there is no man that makes conscience of his wayes , dares speake , unlesse he feel his heart upright ? Answ , This is the language in professors mouths , but they neither know nor practise their own words ; for let me tell you , and your heart shall bear witnesse , that I speake truly , that many times when you are put upon it to pray , as you call it , you find your self empty of words , now you will not wait upon the Father till he give words of knowledge ; but the pride of the flesh will put you on , and force words out of your mouth though they appear ful of confusion to your selves , and likewise to the standers by : and tels you , what will others thinke of thee , if thou neglect to pray or preach as thou hast been accustomed ; and so shame of men within thee , puts thee upon speaking a multitude of confused words before the Lord . But Reason tels thee , when thou comes before the Lord , let thy words be few and faithfull . Qu. But must I use no words at all in prayer ? Answ . I tell thee when the power within thee gives words to thy mouth to utter , then speak , and thou canst not but speak ; but he that speakes before the Lord , whatsoever he be , learned , or unlearned , before he hath received power from on high , that man offers the sacrifice of a fool , not considering what he doth . Well , thou hast now heard what prayer is , both in the heart , and in the mouth , and in the hand . These words shall not die , they are sincere milke which once a wearied soul did suck from the Fathers owne breasts of love , and wherein he now walks , and finds true rest in the Father ; they are words of truth and sobernesse . Therfore though thou go on in thy customary way of praying words in the pulpit , and in families , yet know , that thou art left without excuse , and thou shalt be brought before the King , and condemned for thy hypocrisie , to the shame and torment of thy whole man . Lastly , they say , I deny the ordinances of God , and that I live above all Ordinances , which is my pride : Hereunto I shall give this accompt . First , that I doe walke in the dayly practise of such Ordinances of God , as Reason and Scriptures doe warrant . Secondly , that the Clergie and professors of England , in their publike worships doe practise their own inventions , which neither Reason , nor Scripture , doth warrant ; and yet they call them Gods Ordinances ; by which practise they are the men that deny God and Christ , and turne the Scriptures into a lie . First , then the Ordinances of God , which Reason and Scripture doth warrant , and in which I dayly walke in , are these . First , I pray continually , calling upon the name of the Lord , in the manner I declare before ; and for that search these Scriptures , and let Reason be judge . Eccl. 5.1.2 . 1. Cor. 14.15 . Esay . 29.13 . Psa. 66.18 . Mat. 6.5.6 ▪ 2. Cor. 13.5 . Psal. 4.5 . Act. 1.4.8 . Psal. 52.9 . Gal. 5.19.22 . Secondly , I speak to others as accasion ● tendered , from the restimony within m●selfe , of what I have heard and seene and received from the Father , and let Reason b●●udge . Act. 4.20 . 1 Cor. 11.23 . Act. 8.30 . Ps. 51.12.13 . Act. 2.14 . Mat. 5.1 , &c. Luke 4.21 . Ioh● . 11 . Thirdly , It is my endeavour and practise , to doe to others as I would have them do to me ; for this is to act according to the crea●ion of a man , the chief Ordinance ; let Reason be judge . Mat. 7.12 . Rom. 12.20 . Mat. 25. ●5 . Esay . 1.16.17 &c. 1 Joh. 3.17 . Rom. 14. ●0 . Deut. 1.16 . Esay . 33.15 , 16. Fourthly , if I have knowledge , peace , or ●ny good , I rejoyce to see the Father breath●ng forth love , in the strength I receive there ●rom : I am ready as occasion is tendred , to out forth my hand to refresh others , and ●ereby I give the Father thanks . And if I want any of those refreshments my self , my heart frets not , but is quiet , and made to wait upon the Father patiently , till he give me such things I want , in his own time . Psa. 9.14 . Act. 15.31 . Luke 22.32 . Psal. 123.2 . Zeph. 3.8 . Gal. 5.5 . Esay . 8.17 . Fiftly , I can , without grudging , suffer o●hers to walk to that measure of knowledge they have received , though it differ from mine ; yet holding forth my light with tendernesse to such as I see of meek spirits ; and can without rashnesse ( for I know what I speak ) condemne , where I see a heart lifted up in pride , waiting upon the Father , til he destroy the Serpent , and then make us all of one heart , and one spirit . Rom. 12.10 . 1 Peter 4.10 . Psal. 37.7 . John . 7.34 . 1 Cor. 6.2 . Rom. 14.5.12 . Sixtly , I doe and can breake bread , with any in whom I see but the least measure of the Father rising up ; that is , I can eate and drinke with them in any house , where I me●t with them , speaking of the things of the Father to them , and hearing them speak to me ; for this is to break bread , from house to house , in singlenesse of heart ; this is the communion of Saints in that particular ; let Reason judge . Act. 2.46 . Judg. 13.15 . Gen. 18 4.5 . Joh. 21.5 , &c. Act. 16.34 . Seventhly , for Baptism , I have gon through the ordinance of dipping , which the letter of the Scripture doth warrant , yet I doe not presse any one thereunto ; but bid every one to waite upon the Father , till he teach and perswade , and then their submitting will b● found ; for I see now that it is not the materiall water , but the water of life ; that is the spirit , in which soules is to be dipped , and s● drawn up into the one spirit ▪ and all the● outward customes and formes are to cease and passe away . Mat. 3.15.16 . Act. 8.38 . Jo● 3.22 , 23. 1 Cor. 12.13 . Joh. 4.21 , &c. 1 Cor. 13. ● Eightly , that Sabbath which I observe , is the day of Christ , wherein he is manifesting his power to save me from the curse ; & so my soul is continually breathing forth , what I receive from him . I feel his power , in this day of his power , subduing the powers of my flesh more and more under me , and fil●ing me with himself . In whom I rest , and ●ind sweet contentment ; and this is the Anti●ipe of Moses seventh day . Heb. 4.3 . Esay . 2. ●1 . Psal. 110.3 . John 8.56 . Revel. 19.6 . Mat. 11.28 . They that will observe Gods Ordinances , must walk in the light of pure Reason , or ●ccording to the command or example of Reasons Scripturs , in the very letter of them , ●ithout making inferences or constructions ; ●or he that gives liberty to do so , gives liber●y to alter the Scriptures . But what I have declared here , and what practise , to me is the light of pure Reason , ●ho is the judge of all ; and according to ●xample and command of Scriptures in the ●etter ; therefore I owne the Scripture and Ordinances of God in the spiritual power of ●●em , letting them shine in their own luster ●ot mixing my own conjectures with them . Now observe , those Ordinances , which neither Reason , nor Scripture doth warrant , and which you walke in , calling them Gods Ordinances . First , you use words of prayer by custom , observing dayes , and times , and seasons , and places , whether ye have the power of prayer in you ; yea , or no ; witnesse your set formes , or the confusion that is in your extempore prayers ; read these Scriptures , and let Reason judge whether this be a service with the whole heart . Gal. 4.10.11 . Mat. 6.5 . Lu. 18.10 . John 4.21 , &c. Esay . 29.13 . Secondly , you preach not occasionally from the testimony within your selves , but customarily from your imaginary studies , of what you have heard and read from others ▪ and make a trade of it , to get a living by ● but you say , you are commanded to preach because Paul bid Timothy to preach in season and out of season ; this doth not concern yo● to take up preaching to make it a trade prove your command within your self , o● else you have no warrant from the Spirit s● to do , though you be learned in all the la●guages under the Sun , if you run before yo● be sent . Eze. 13.3 . Jer. 23.21.30 , &c. Jo● 10.12 . Dan. 8.23 , &c , John 3.11 . Micah . ● 11 , 12. Thirdly , you use words of prayer , befo●● and after sermon , a custome the Scriptures ownes not ; read the Record , and let Reason judge , whether you finde the power of prayer so customarily in you , or whether it be not covetousnes in you to get a temporal living that stirs you up to use this trade ; and grosse ignorance in the people to consent with you , and the vain babling of the heathens . Mat. 5.1 . Acts 2.14 . Iohn 8 , &c. Acts 13.9 . Fourthly , your preaching is exposition of words and texts , a custome that Christ and his Apostles never used nor commanded ; indeed Christ did expound the 61 of Esay , but it was upon occasion , to give forth his testimony , that he was the Messias , he made not a trade of it customarily to get a living by . Mica . 3.5 . Zacha. 13.4 , 5. Act. 13.9 . Act. 7.2 . Acts. 21.40 . Fifthly , you petition the magistrate to compel the people to come to hear you pray and preach , or if you doe not petition , yet your ancestors have done it : And you allow of such a compulsion , and never tell the magistrate of his evill in so doing . A forcing power , which Christ and his Apostles never practised ; indeed they did foretell the rising up of his power , which Daniel calls the little horne . Dan. 8.23 , 24.25 . Luke 11.47 , 48. Mat. 15.6 . Luke 9.50.53 , &c. Rev. 13.6 . Rev. 17.2 . Mat. 24.26 , 27. Rom. 14.5.12 . Sixtly , you call a parish ( which is so called and made for civil good sake ) a Church , and all that lives within the boun of that parish , you say , are bound to maintain one of you , that stands up to teach them , what you have read and heard from others ; telling them , you speak from God , when your own soules knowes you lie ; for you speak other mens words not your own experience ; but your lyes now shall be covered no longer . Nay , you say , if the people refuse to give you tithes , you tell the Magistrate , it is his duty to force them , all which is not warrantable , neither from Reason nor Scripture . Mica . 3.5 . Ier. 23.21 . Ezek. 13.7 . Luke 9.54 , &c. Heb. 7.12 . Seventhly , you say and practise , that the first day of the week is the Sabbath day , and so making use of the Magistrates power , endeavour to compell the people to keep that day after the manner of the Jewish tipe , meerly to uphold your own trade ; a practise which the writings of the New Testament warrants not ; for the keeping of that first day , was not a forced businesse , but a voluntary act of love among themselves , having a ●ast of the day of Christ , the Antitipe of Moses seventh day . Iohn 20.19 . Psal. 110.3 . Esay 2.11 . Eightly , you say and practise , that breaking bread and drinking wine in a mixed company , if they be al parishioners , al sitting either afraid or ashamed one of another in a slavish bondage , none to speake , but one of you , is the breaking of bread which the Apostles did practise : But neither Reason nor Scripture doth warrant your practise , for it is a meer table gesture , eating and drinking in love and sweet communion one with another from house to house : Read Act. 2.46 . Ier. 18.4 , 5. Ninthly , you sprinkle children , and call that the baptisme of Christ , a practise which there is not the least command or example in Scripture to warrant ; yet you doe it , for it mightily deceives the people , and moves them to uphold your trade . Acts 8.13 . 1 Cor. 12.13 . Tenthly , you assume the office of preaching the Gospel , because you are bred up in humane learning , which the Scriptures doth not countenanee in the least ; and while you doe it , you persecute the Gospell it selfe , which is the Lord , or Spirit within ; and you teare in peeces the declarations of the Gospel , which is the Scriptures , by your various expositions , and so all you doe , is but to trouble the children , and to throw durt upon their food . Moses a shepheard ; Amos a fruit gatherer ; Apostles fisher-men ; Christ a carpenter ; such as the Lord made preachers , not such as made themselves preachers , that had biggest purses . Thus I have given a tast of my own practise , and if the priests , who say they own the the Scriptures , and they say , I deny the Scriptures and Gods Ordinances ; therefore let all men judge between us , whether is in the fault , and let truth hereafter be owned and practised . They that practise any way of worship which neither Reason nor Scripture warrants , do deny the Scriptures . But the Ministers of England , and such as follow them in the practise of praying , preaching ; sprinkling children , breaking bread , sabbaths , Church societies , & Ministers maintenance , as they practise in their customary way of performances , which they call Gods ordinances ; hath neither Reason nor Scripture to warrant them . Therefore you that call your selves Ministers , are the men that deny the Scriptures and Gods ordinances , setting up your owne inferences and constructions above the Scriptures , leaving the antient letter which the Apostles and Prophets writ , and set up a new moulded way of Ordinances of your own framing , by inferences and conjectures . And by thus new moulding the Scriptures , you deny God , and Christ , the one Spirit , from whence the Scriptures were breathed . Let the Record be searched without drawing inferences from it , and let all judge . Let us speak the Scripture words , not force a meaning , least we speake contrary to the mind or spirit of them . Well , all that I shall say , is this ; let all men cease spending constructions upon the Scriptures , and leave the pure Scriptures to shine in their own luster , not mixing imaginary inferences with them ; they were the declarations of truth in the Prophets and Apostles . And let us leave the pure teachings of the Father in every man , to conjoyn themselves with those Scriptures , and then there will be no jarring , but a sweet harmony of peace and love , betweene the experience of every man and those Scriptures . FINIS . LEave of your trade , yee proud Priests then , and trouble not the Spirit : By forcing sense , from the Saints words , if ye would life inherit . Let every one speak what he knowes , and utter what 's received : And let not any soul by you , hereafter be deceived . For you as traytors to our God , have stood to justify : That your constructions are all truths , and other lights a lie . Your fleshy learning yee have own'd , as sound divine , and good : Though you by that in ages still , have shed the childrens blood . But know yee now , the time is come , for truth to spread all over : And he will tread you down apace , and all your lies discover . Leave off therefore I say , betimes , and stoope unto our God : If yee would life , and peace enjoy , with them that know the Lord . Poscript . IF Reason , King , doe rule in thee , There 's truth , and peace , and clemency : No rash distemper will there be , No filthy lusts , but chastitie . In all thy actions to behold , Just dealing , love , as pure as gold . When Reason rules in whole mankinde , Nothing but peace , will all men finde : Their hearts he makes both meeke , and kinde , And troublesome thoughts he throws behinde . For he is truth , and love , and peace , Makes wars and lewdnesse for to cease . He makes no prisons for the poor , He doth condemne and judge the whore : He makes all men to sin no more , As they have done in times before ; But restores all to what hath beene , And heales the creature of his sin . And why doe men so clamor then , Against this powerfull King in men . FINIS . 
A48788	----	Dying and dead mens living words published by Da. Lloyd. Lloyd, David, 1635-1692. 1668 Approx. 189 KB of XML-encoded text transcribed from 109 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A48788 Wing L2637 ESTC R23995 07940109 ocm 07940109 40560 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48788) Transcribed from: (Early English Books Online ; image set 40560) Images scanned from microfilm: (Early English books, 1641-1700 ; 1210:1) Dying and dead mens living words published by Da. Lloyd. Lloyd, David, 1635-1692. [4], 212 p. Printed for John Amery, London : 1668. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Conduct of life. Spiritual life. 2002-01 TCP Assigned for keying and markup 2002-02 SPi Global Keyed and coded from ProQuest page images 2002-03 TCP Staff (Michigan) Sampled and proofread 2002-03 Sara Gothard Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion DYING AND DEAD MENS Living Words . Published by Da. Lloyd , M. A. and Minister of the Gospel at the Charter-house , near London . Luke 16. 27. 28 , 29 , 30. Then he said , I pray thee therefore , father , th●●●ou wouldest send him to my Fathers house . For I have five brethren , that he may testifie unto ●●em , lest they also come into this place of torment . Abraham said unto him , They have Moses and th●●rophets , let them hear them . And he said , Nay , father Abraham : but if one ●ent unto them from the dead , they will repent . LONDON , Printed for Amery● at the Black-boy over against Saint Cle●●●● Church in the Strand , 1668. OR , FAIR WARNINGS TO A Careless World. Shewing , THat all sorts of men that have gone before us , into an eternal state , of all conditions , as Emperours , Kings , Philosophers , States-men , &c. of all Religions , as Heathens , Iews , Mahometans , Christians ; of all Opinions among Christians , and of all Tempers under those Opinions , whether strict and serious , or loose and debauched , in all ages of the world from the Creation , have left this great observation behind them , that upon experience they have found● that what vain thoughts soever men may in the heat of their youth and lust , entertain of Religion , they will sooner or later feel a testimony God hath given it in every mans breast , which will one day make them serious , either by the inexpressible fears , terrors and Agonies of a troubled mind , or the unconceivable peace , comfort and joy of a good Conscience . A small part whereof was Printed 1665. both at London and at Yorke , ad obturandum os Atheorum , ( to use the words of the Reverend Doctor Digle , Chaplain to the Lord Archbishop of York , in his earnest and particular Recommendation of it to the Press there ) to awaken us out of our Prodigious Atheisme and Infidelity , a little before the late Dreadful judgements , that made us feel the power of that God whom we wouldnot believe ; and the whole is now published upon a pious Persons importunate request , that we may take example by others , to be serious in the matter of our eternal concernments , before we be made examples our selves . Eccles. 12. 11. The words of the wise are as goads , and as nails fastened by the Masters of Assemblies , which are given from one Shepheard● Fair Warnings TO A CARELESS WORLD . Letter from the Right Hon Iames Earl of Marleburgh , a little before his death in the Battle at Sea , on the Coast of Holland , 1665. the Right Honourable Sir Hugh Pollard , Comptroler of his Majesties Houshold . Sir , I Believe the goodness of your nature , and the freindship you have alwayes born me , will re●●ive with kindness the last of●●e of your friend . I am in health enough of body , and ( through the mercy of God in Jesus Christ ) well disposed in mind . This I premise , that you may be satisfied that what I write proceeds not from any phantastick terrour of mind , but from a sober resolution of what concerns my self , and earnest desire to do you more good after my death , then mine example ( God of his mercy pardon the badness of it ) in my life-time may do you harm . I will not speak ought of the vanity of this world ; your own age and experience will save that labour : But there is a certain thing that goeth up and down the world , called Religion , dressed and pretended phantastically , and to purposes bad enough , which yet by such evil dealing loseth not its being : The great goo● God hath not left it without ● witness , more or less , sooner o● later , in every mans bosome , t● direct us in the pursuit of it ; and for the avoiding of those inextricable disquisitions and entanglements our own frail reasons would perplex us withal , God in his infinite mercy hath given us his Holy Word ; in which as there are many things hard to be understood , so there is enough plain and easie , to quiet our minds , and direct us concerning our future being . I confess to God and you , I have been a great neglecter , and ( I fear ) despiser of it : ( God of his infinite mercy pardon me the dreadful fault . ) But when I retired my self from the noise and deceitful vanity of the world , I found no true comfort in any other resolution , then what I had from thence : I commend from the bottom of my heart the same to your ( I hope ) happy use . Dear Sir Hugh , let us be more generous then to beleive we die as the beast that perish ; but with a Christian , manly , brave resolution , look to what is eternal . I will not trouble you farther . The only great God , and holy God , Father , Son and holy Ghost , direct you to an happie end of your life , and send us a joyful resurrection . So prays Your true friend , Marleburgh . Old Iames , neer the coast of Holland . April 24. 1665. I beseech you commend my love to all mine acquaintance ; particularly , I pray you that my cousin Glascock may have a sight of this Letter , and as many friends besides as you will , or any else that desire it . I pray grant this my request . THis Letter , though very weighty in the matter of it , very serious in the phrase and expression , yet is most observable fo● the time it was written in ; a few dayes before this honourable persons Soul went we hope to be happy into another world , did he in this solemn manner of a Will and Testament , rather than a Letter , leave his mind about the necessity of being religious in this : It was after he had made tryal of most of the great variety of opinions which were in this licentious age broached , and had experience of most of the vanities which have been in these loose times practised , that recollecting himself , and , as it becomes every rational man , ( who onely of all the creatures in the world hath therefore power to reflect ) communing with his own heart about his passed life which he knew was but a state of tryal in order to a future ; upon serious consideration ( or putting together of and dwelling upon rational thoughts , for want whereof the thousands that perish are cast away ) of the account he saw by the frame of things made for men , men must give to the first being that made them for them . 2. Of the invisible things of God that were seen by the things that are made . 3. Of an immortal Soul he felt within him , and an eternal estate expected by him . 4. Of the consent of Nations , and the dictates of every mans own conscience attesting religion . 5. Of the providence of God sealing it by miracles in the former ages , & owning it by extraordinary dispensations both of mercies and judgements in the latter ages of the world . 6. Of the experience all men have of religion on their hearts in the comfort it affords in doing well , and the terrors it sends upon doing ill , together with the strange success it hath had by bare perswasion against the learning , the lusts , the Laws , the Customes , and Interests of the world , and that in the hands of men that could doe no more for the propagation of it than live up to it ; and ( to shew they had no design ) in different Countries , times , interests , professions , Languages , and abilities , die for it . 7. Of the wisdom of being serious and religious , considering there is no inconvenience in being so ( nay to be sober , temperate , just , loving , humble , faithful , which is to be religious , &c. are things that carry along with them a great deal of convenience ) in this world ; and a great necessity of being so , if here be , as no man is sure there is not , another world ; I say , upon serious considerations of this & the like nature , our noble Lord looking through and beyond all that is in this world , and of all that makes up this frame and scene of things finding nothing likely to stay with him during his everlasting state but grace , virtue , & true goodness , came up to these noble thoughts , which ( as true goodness is communicative ) he thought the great interest of a Careless world to know & ponder , the rather because all men arrive at these sentiments at last , why will they not brace them at first ? Ah why will any rational man live in those things wherein no rational man dares dye ? if irreligious courses be bad , why do you , why doth any ingenious person rashly enter upon them ? If good , why do all men sooner or later soberly renounce them . What is the reason that men of understanding buy repentance so dear , when there is not a man who doth not in his latter yeares sadly reflect upon those things which in his younger dayes he so much pleased himself in ? No other can be imagined than this , that we embrace evil courses and neglect good by fancy , opinion , and lust , the worst judges of things for many yeares , the first whereof we loath , and the second we love at last , by experience the best ; and but that sin is folly , and doth infatuate as well as defile , would any thing indued with reason make that matter of pleasure , which every body for these 6000 years hath upon tryal [ the best ground of knowledge ] found matter of grief ? or that a matter of scorn , which all the world hath experirienced the only matter of comfort ? It s sad , that after Eusebius his learned demonstrations , Iustin Martyrs stout and successeful Apologies , Tertullians pressing and close Discourses , Clemens Alexandrinus his various Learning , his Scholar Origens sweet and powerful reasonings , Minutius and Arnobius nervous 〈◊〉 acuté Tractates ; & Lactantius that Christian Cicero's flowing arguments , the School-mens convincing reasons , besides the satisfactory and useful labours of Ludovicus Vives , the Lord Du Plessis , Grotius , Amyrald , Ficinus , Stilling fleet , &c. of the reasonableness of religion ; any should hazzard their reason , & interest so far as to make tryal whether is better , a religious or an irreligious life ; but it is much sadder that after a tryal of so many thousand years as have been since the Creation , and every man ( that had the use of his reason ) either while he lived in the world , or when he departed from the world , leaving behind him this testimony , that nothing repented him but the evil he had committed , and nothing pleased him but the good he had done ( Of the thousands whose death we have seen or heard , what one person , though never so much besotted , ever recommended a debauched life ( to those that stood about him ready to gather his last breath ) as desireable , nay earnestly as they loved him or themselves by his own sad example warned them not from it as mischievous ? What one man in the world repented of a good life , yea with teares for his own miscarriages did not with all the arguments imaginable exhort to it ? ) I say it is much sadder that after the experience of all men that went before us , any man should be able so far to suppress his reason as to fall into that snare and pit of licenciousness that all men before him warn him of : What advantage have we of living after others and observing in their History , that however they lived they died piously , if we become Histories our selves and g●ve others occasion to say the same things of us that we did of our fore fathers ? all the miscarriages in Arts and Sciences , in War , peace , in Laws and Government , found by experience inconvenient , we have cast off , retaining only those of life and manners ? What is more an argument against or for any thing than experience ? And what experience can be in this world more than that of mens whole lives ? And what declaration can there be more solemn than that of dying men ; Soules even almost separate , just freeing themselves from the burden of the body , and inlightned with the approaches of God. An holy desire of a religious death , is not the pang , the humor , the fancy , the fear of some men , but the serious wish of all ; many having lived wickedly , very few , in their senses died so . Sect. 1. § . 1. For upon this occasion having recollected the ends of most men , of whom either the Scripture of prophane History hath made mention , I find , besides the many Scripture instances as 1. of Adams being ashamed and affrighted with the guilt of sin , Gen. 3. 4 , 5. as soon as he had injoyed the pleasure of it , and leaving to his posterity , besides seven rules of a serious religion , this caution as the Iews report it that no man would sin if he saw from the beginning to the end of things 2. Cain who though he is said by the Talmudist ( Ruzzia ) to challenge his brother to the field upon this assertion , that there was no other world , and no everlasting reward to those that did well , or punishment to them that did ill , yet overcoming his brother he was overcome of that great truth of an everlasting state , owned by him , for fear of which he trembled , being ( as the most jolly sinners are ) all his life time in bondage for fear of death : He that stabbed half the world● at a blow could not command the dictates of conscience ( which make them who are without Law a Law to themselves ) so far as to kill the Worm that shall never die . 3. Lamech had no sooner committed the sin of Cain ( whether upon Cain's own person , or upon some other , cannot and need not be decided ) but he lived all his dayes under the fear of his punishment ; for Gen. 4. 23 , 24. Lamech said to his Wives ( when in all probability there were none he needed to fear but them and God ) Adah and Zillah , hear my voice ye Wives of Lamech , hearken to my speech , for I have slain a man to my wounding , and a young man to my hurt : if Cain shall be avenged seven fold , truly Lamech shall be avenged seveny times seavenfold . Insomuch that men convinced by these instances of the power of a natural conscience began then , as it followeth in the text , to call on the Name of the Lord , verse 36. ( So I understand the word with Iosephus Archaio the best Antiquary in this case . ) R. Eliezer in Maase-Beresithe c. 22. Cyril . orat ad Iul. Epiph. 1. against the Targum of Ionathan : The account given of Idolatry by Maimonid l. de cultu Stellarum and Proseld . 3. ad synt . de diis Syris . And as appeares in the instances of Enoch & Noah , men who walked with God , and God took them . Sect. 2. 1. And besides that sin sooner or later makes all men as well as David and Heman have their Soules sore vexed , become weary of their groaning , while all the night long they make their bed to swim , and water their Couch with their teares , their eyes being consumed because of grief ; and they saying how long shall we take counsel in our Soules , having sorrow in our hearts daily ; my God , my God , why hast thou forsaken me , why art thou so far from helping me and from the words of my roaring ? Remember not the sins of my youth : look upon my affliction , and my pain , and forgive all my sins . I had fainted unless I had beleived the goodness of the Lord in the Land of the living . My life is spent with greif and my years with sighing , my strength failed because of mine iniquity , and my bones are consumed ; when I kept silence my bones waxed old through my roaring all the day long : for Day and Night thy hand lay heavy upon me ; I acknowledged my sin unto thee , and mine iniquity have I not hid : I said I will con●ess my transgressions to the Lord. For this shall every one that is godly pray unto thee . Be not ye as the Horse and mule that have no understanding . Many sor●ows shall be to the wicked . What man is he that desires life , and ●oveth many dayes that he may see good ? depart from evil and do good . Thy arrows stick fast in me , thy ●and presseth me sore : Neither is ●here any rest in my bones by reason of my sin . I have roared for the ve●y disquietness of my heart . When thou with rebukes doest chasten man for iniquity , thou makest his beauty to consume away . Surely every man is vanity . My sin is ever before me : make me to hear of joy and gladness that the bones which thou hast broken may rejoyce . A broken and a contrite heart , O Lord , thou wilt not despise . There were they in great fear where no fear was . Fearfullness and trembling are come upon me , and horror hath overwhelmed me ; and I said , O that I had wings like a dove , for then would I flee away and be at rest . Mine eyes fai● while I wait upon my God. My Soul refused to be comforted . ● remembred God and was troubled● I complained and my spirit was overwhelmed . My Soul is full o● trouble , and my life draweth nig● to the grave . I am afflicted an● ready to die from my youth up● while I suffer thy terrors I am di●stracted . All men , I say , as well a● these in the Psalms , out of which I made this collectio● , find first or last , that sin as it hath short pleasures , so it hath a long sting ; that though men seem not to be able to live without the commission of it , yet are they not able to live with the thoughts of it when committed : that as when they have done well , the pain is short , but the pleasure lasting , so when they have done ill , the pleasure is short , and the pain lasting . ( Sin and sorrow are so tyed together by an Adamantine Chain ; and the Temptation to Evil tickleth not more than the re●lection upon it torments , when all ●he enjoyment being spent in the acting of sin , there is now nothing ●eft but naked sin and conscience . ) Tacitâ sudant praecordia culpâ ●ur tamen hos tu ●vasisse putes quos diri conscia ●acti ●ens habet attonitos & surdo verbere coedit ; ●●cultum quatiente animo tortore flagellum , ●oena autem vehemens & multo gravior illis . Quas & caeditius gravis invenit , ●ut Rhadamanthus , Nocte dieque●●um ge●● are in pectore testem . Not to discourse to men out of books , what they feel in their hearts , that the things they eagerly pursue , they shall sadly lament ; that evil it self , to a rational Soul carryeth with it so much shame and horror , that as many Poe●s , I●ven . &c. believed there were no Furia , Al●●tores , Eumenides , or whatever Names were given of old to those daughters of Nemes●s or the results of mens thought● after sin , concerning the proceedings of the Divine justice against it ) like the conscience of having done evil , so many wise men ( a● Cicero ad Pisonem ) thought there were none besides it , and that hel● is no other than conscience , where●fore Iudas and others ventured in●to that to avoid this ; whose wor● that dyed not was more insupportable than the other fire that is not quenched . Although this were enough to reclaim men from their frolicks , that they are sure they shall be sad , although there need not more be said to a man in his wits then this ; Sir , a quiet mind is all the happiness , and a troubled one is all the misery of this world ; you cannot enjoy the pleasure , honour or profit you imagine follows your evils with a troubled mind , and yet no man ever followed those courses , without it : all the calamities you meet with in doing well , are eased much by the comforts of a good conscience , And the Spirit of a good man bears his infirmities : but all the pleasures we have in doing ●ll , will have no relish or satisfaction , when we lye under the ●errours of a bad one , A wo●nded ●pirit who can bear ? But to shew ●hat a strict and a serious life is not the humour of some conceited and singular persons , but the opinion of all men , when they are most impartiall and serious . Observe 1. The wisest men that have been in the world , & among them . 2. Instances out of Scripture . 1. The one Nu. 23. 9 , 10. The most knowing man in the East , Balaa● the Prophet , so much courted by Balak the Prince , reckoned the same in Mesopotamia , that Trismegistu● was in Egypt , or Zoroaster in Persia● who against his own interest the● and his opinion , with that whol● Countries at all times from th● high place wherein he was to de●fie all the religion that was the● in ●the world to please Bala● owned it , though he displease● him , and he took up this pa●rable and said Balak the Kin● of M●ab hath brought me fro● 〈◊〉 out of the Mountains of th● East , saying , curse me Jacob , an● come defie Israel : how shall I curse whom God hath not cursed ? or how shall I defie whom the Lord hath not defied : For from the top of the Rocks I see him ; who can count the dust of Jacob , and the number of the fourth part of Israel ? let me dye the death of the righteous , and my last end be like his . 2. The second 1 Kings 4. 29. ●o 34. The most knowing man in ●he world , Solomon , to whom God gave wisdom and understanding ●xceeding much , and largeness of ●eart , even as the sand that is on ●he Sea●shore . And Solomons wis●om excelled the wisdom of all the ●hildren of the East-countrey , and ●ll the wisdom of Egypt , for he was ●iser than all men ; than Ethan the ●zrahite , and Heman , and Chal●ol , and Darda the Son of Mahol , ●nd his fame was in all Nations ●ound about , and he spake three thousand Proverbs , and his songs were a thousand and five ; and he spake of the Trees from the Cedar Trees that are in Lebanon● even to the Hysop that springeth ou● of the wall ; he spake also of fowle●● of beasts , of creeping things , and o● fi●hes . And there came of all Pe●●ple of the earth to hear the wisdo● of Solomon , from all the Kings o● the earth which had heard of h●● wisdom . Who being the most e●●perienced for enquiry , the mo●● wise for contrivance , the mo●● wealthy for compassing all the s●●tisfaction that can be had in t●● things of this world , after man● years sifting ( for saith he in Eccl●● that his Book of repentance , Cha●● 2. vers . 1. I said in my heart , g● to now , I will prove thee wi● myrth , therefore injoy pleasur● therefore Chap. 1. vers . 17. gave my heart to know wisdo● and to know madness and folly● ●hat there was in Learning , Ho●●our , Pleasure , Peace , Plenty mag●ificent , entertainments , For●eign supplies , Royal visits , Noble ●onfederacies , variety and abun●ance of sumptuous provisions , & ●elicate Dyet , stately ●difices , and rich Vine●ards , Orchards , Fish-ponds , and ●oods , numerous attendants , vast ●reasures , of which he had the ●ost free , undisturbed , and una●ted enjoyment , for he saith , he ●●th-held not his heart from any ●●y : after several years , not only ●●●suall , but Critical fruition , to ●●d out as he saith , that good ●●ich God hath given men under ●●e Sun , after he had tortured Na●●re to extract the most exquisite ●●irits , and pure quintescence , ●●ich the varieties of the Crea●●●e , the all that is in the world , ●●e lust of the ●●esh , the lust of the ●●e , and the pride of Life , at last pronounceth them all vanity , and vexation of Spirit , and leaves thi● instruction behind , for late Poste●rities , Let us hear the conclusio● of the whole matter , fear God an● keep his commandements , Fo● this is the whole duty of man ; fo● God will bring every work in● judgement , with every secret thin● whether it be good , or whether it evil , Eccles. 12. 13 , 14. Is it n●● cheaper believing this , than 〈◊〉 loose a brave Life , wherein a m●● cannot erre twice in the sad trya● and at last with tears and groa● own this conclusion ? II. These following out such other records as we ha●● next the Scripture ; waving the u●●certain Cabala , and the Fabul● Talmud of the Jews , who bring men seriously to confess at 〈◊〉 that it had been their interest be good at first . In the famo●● words of the wise Son of Sira●● 〈◊〉 man who profited in the Jewish ●earning above his fellows , Wisd. 5. ● , 5 , 6 , 7. We fools counted their ●●fe madness , and their end to be ●ithout honour ; how are they ●umbred among the children of ●od , and their lot among the ●aints ? We wearied our selves in the way of wickedness and destruction ? What hath pride profited us , or what good hath riches with our vaunting brought us ; all these are past away as the shadow , and as a post that hasteth by , but the Souls of the righteous are in the hand of God ; in the sight of the unwise they seem to dye ; and their departure is taken for misery , and their going from us to be utter destruction , but they are in Peace : for though they be punished in the sight of men , yet is their hope full of immortality , and having been a little chasti●ed , they are greatly rewarded●●or God proved them and found them worthy of him self . I say these following exam●ples , we will take out of the●● Histories , viz. 1. The Phenician history 〈◊〉 Sanconiathon , as it is translated b● Philo-biblius , and quoted by Po●phyry , where Mast●● Kircher out of Ierub●a●● the Priest of the God Ia● , that Iehovah , and other publick r●●cords and inscriptions , speaking 〈◊〉 the religious end of the wise m●● of those times , brings in two d●●●coursing to this effect . Quest. Is there another wo●● or state ? Answ. I am willing there shou● not , but I am not sure there not . Quest. Why , are you willi●● there should not ? Answ. Because I have not liv● in this state , so well as to have hope to be happy in another . Quest. What a madness was it in you when your reason dictated to ●ou , that there might be ●nother world , to live as if you had ●een sure there were none . Answ. If men could look to their ●eginning or ending , they would ●ever fail in the middle . Quest. Then it is the safest way ●o be good . Answ. It can do no harme , it ●ay do good . 2. The supposed Egyptian writers , ●uch as , first , Hermes Trismegistus , ●ho in his old age is brought in ●ith a serious Dialogue of Religi●● , to make amende for the vain ●●eces of history he had writ in his ●outh , and among many other ●●ings , Mantho pretends to , from 〈◊〉 inscriptions , this is very consi●●●●●le . 1. That there was some great reason , not yet well understood why men enjoyed their pleasure● with fear ; why most mens deat● is a repentance of life ; why n● man is contented in this life ; wh● men have infinite wishes , and wh●●ther those that dream when the● are asleep , shall not live when the● are dead . 3. The Caldeans , such as Zor●aster and the Zabij , by the visibl● things that are seen , the Sun , th● Moon , the Stars , ( which as Ma●●monides speaks of them , we●● their books ) saw so much into t●● invisible things of God , his wi●●dom and power , that their o●● men , as Kircher speaks somewher● durst not dye before they h●● been by sacrifices reconciled 〈◊〉 him by whom they lived . 4. And besides that Tertullia● l. de . Prescript . Cont. H●r . I. Mart● Apol. II● Clem. Alex. Strom. 5. ●●f● Prep . Evan. 10. of old , and Vossius de orig . Idol . Grotius de verit . Christ. Rel. Bochart Geog. Sacra of late have taught us , that the fables of the Greek Heathenism , are but the depraved and corrupted truth of Jewish Religion ; there is not an eminent man among the Grecians that dyes a heathen or an infidel , though he lived so . Heraclides , Ponticus , Antisthenes , Democritus , and his Schollar Pithagoras , a little before their deaths writ books , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about them that lived in the invisible state , which they profess they thought not of in their lives . 1. Socrates , whom we set here now , as the Oracle placed him formerly , by himself , reckoned therefore the wisest man of his time , because he brought Phylosophy from the obscure and uncertain Speculations of nature to useful conderations of vertue ; in all hi● discourses recommended goodness , as the trues● wisdom ; although he confesse● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that h● had no perfect knowledge of thos● who were in the invisible state yet among other great di●course he made between his condemna●tion and death , ( collected by Plat● in his Phaedone , that is , a discours● of the immortality of the soul , an● Apology for Socrates p. 31. Edi●● Franc. ) This was very consid●●rable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. certainly saith he , death mu●● be one of these two , either a bein● utterly insensible , or a passag● into some other place . If th● first , then it is a pleasant rest , lik● an undisturb'd sleep ; but dying Souls go into other h●●bitations as its certain they wi●● then I shall go from before the● Judges to higher , and there co●●verse with Orpheus , Musaeus , Hesiod , Homer ; how often would I have died to see how they liv●● how pleasantly shall I dwell with Palamedes and Ajax equal in the injoyments of another World ; as we have been in the injuries of this● both happie in that we shall be everlastingly so . Death differeth nothing from life ; and he may be sure to live well that lived iustly , approving himself not to giddy men , but to that one wise God who is truth ( his choice words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concluding his life with these expressions ( after he had been accused for being one who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too curi●usly enquire into the state of things above the Heavens & ●elow the earth , and for bearing to the truth of one God ; ( for which Iustin Martyr and other● thought him ● Christian before Christ , and ● a partaker of our faith because he act●d according to his own reason ) It is time for me to goe and die , and you to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is best , is known to God. 2. Xenophon who in his life time did nothing without Socrates advise was at his death of his opinion● for after several years spent in Cyrus his Court and Camp and reflecting on the manly pleasures , as Hunting , Riding , &c. which he practised as well as writ of , he left this● Memento among his friends , that in the midst of his delights he had this grief , that he doubted the●● was no place for these dive●tisements in the upper world , and that wise Souls should begin● betimes those exercises which shall last ever , exercises pure and eternal as spirits , words to be as much esteemed by us as his Cyropaedia was by Scipio Affricanus ; the graces as appears by these sentences dwelling in his mouth as they said the Muses did . 3. Eschines a fluent and stately Orator ( Quint. Inst. 10. c. 1. ) being questioned for dispersing Socrates his books , made Socrates his answer , that he was not afraid to dye for scattering instructions among men to teach them to live , Being ashamed of nothing more than that he advised Socrates to fly , when no man should be afraid to dye but he that might be ashamed to live ; adding that life was a thing which none almost understood but those that were ready ●o leave it . 4. Thales the first of the seven wise men , before whom none taught ●he motions of the Heavens so clearly , saith Eudemus , and none proved the immortality of the soul so evidently , saith Chaerilus though he shewed by his foresight of a dear year , and the provision he brought in against it , that a Philosopher might be rich ; yet he convinced men by his foresight of another world , that they need not , blessing God that he was a knowing Grecian , not an ignorant Barbarian , and a rational man , not a beast ; he professed at his death that he had studied all his life for the ancientest thing in the world , and he found it was God ; What was the most lasting thing about him , and it was his Soul ? What wa● best , and he found it was tha● which was eternal ; what was hardest , and he found it was to know himself ; What was wisest , he found it was time ; and as the Epitaph saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Stars which for age he could not see on the earth , he was taken up nearer to see them in Heaven . 5. Solon having done the greatest services to , and received the greatest injuries from his native Country , said that man had the hardest measure of any Creature , if he lived but three-score ; & admonished Craesus swimming in the greatest affluence of enjoyments and pleasures imagi●able , that he should not be happy ●ill he ceased to be , who esteemed ●is words as little as he under●●ood them , till deprived of all ●hings , but his reason● and conside●ation , he cryed , O Solon , Solon , thou ●●rt in the right . 6. Chilon trusted in the sixty fifth Olympiad with the extraordinary power of Ephorus , or Lord High Constable in Sparta , and so jovial a man , that I think he dyed with excessive joy , being asked what the difference was between the learned , and the unlearned , at last ? Answered ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) good hope , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. He being of opinion that a fore-sight of things to come , was all a mans vertue for the present ; and that an honest loss was to be preferred before a dishonest gain , for this reason , because the sadness that followeth the first , is but for once ; but that which followeth the other perpetual : to which I may add Pittacus his sentence much used by him , who being demanded what was the best thing in the world , replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● to perform well a man● present duty ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Know thy opportunity , being his Apoththegm . 7. Bias , ( who going with some wicked men that prayed in a storm , intreated them to be silent least the gods should hear them ; and being asked by one of them , what that piety he talked of meant , he held his peace , saying , it was to no purpose to speak to a man of those things that he never purposed to practise ) bequeathed this instruction to those tha● survived him ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that we should measure life , so as ●f we were to live a very little , ●nd a very great while ; from which principle his friend Clebu●●s on his death bed inferred this ●onclusion , that those ●●en only lived to any ●urpose , who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. overcome ●leasure , make vertue ●●mil●ar , and vice a stranger ; the great rule of life , being as he● said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the great work of it medi●ation , according to that of hi● contemporary P●riander ( who hated pleasures which were not immortal ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meditation is all . 8. Anacharsis the ●e●thian to de●er young men from tasting pleasures , by the ill effects of them he felt , when old , left this saying behind him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. that the vin● bore three branches , or clusters● on the first● whereof grew pleasure , on the second sottishness , on the third sadness : yea Pherecides himself , otherwise no very seriou● man , hearing one saying , that he had lived well , answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wish you may dye well ; an● being asked , why he said so , be ca●●●e , returned he , we Live to Dy● and Dye to Live. 9. Those Ionick Philosophers the hearers of Thales ( who as Diod. sic . l. 1. affirmeth , went into AEgypt and the other knowing parts of the world , to be acquainted with all the Learning and Laws then in being , conveighed by a genuine Cabbala and tradition from the Founders of mankind ) among other useful considerations that they had at the close of their lives ( when as Ar aeus affirmeth in Hie ron● Mercurialis his Variae lectiones , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Those that are sick at heart have their senses more quick , their thoughts more free , their minds more enlightned , their hearts more pure , their reason better settled , their imaginations more divine ) these were most remarkable 1. Anaxi●anders saying on his death bed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that infinity he found , after much study , was the beginn●ng of all things , and thence concluding it must be the end , wishing when he had studied the Sphere much , that he might dwell in it , and comforting himself when he saw time passing away on the Dyall he made ( for he was thought the first inventor of Dialls ) that he was born for eternity . 2. his Scholar Anaximenes being asked how he could study confin'd to a Prison and expecting death , answered that his soul was not confined , having as large a walk as the heavens he studied , nor frighted , having as great a hope as immortality which he looked for . 3. His hearer Anaxagoras ( as I have it from simplic : his comment upon Aristotle , Cicero's Tuscalan● 1. Et Nat. Deor. ) who firs● ( to use Aristotles words l. 8● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) observed tha● there was an eternal mind movin● the material world , whence h● himself was called Mind , being seriously expostulated with for retyring as he did a little before his death , and neglecting the care of his Country rejoyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have now the greatest care of all of my Country , pointing at Heaven , of which he said to one that was sorry he must dye in a forraign Country , you may go from any place to Heaven ; and being demanded when he was dying , what he was born for , he answered , to contemplate the Sun , the Moon , and Heaven while I live , and to dwell ●here when I am dead ; at the thoughts of which he was so raised that when he was informed in one hour ●hat he himself was condemned ●nd his ●on dead , he said no more him , 1. That Nature had con●emned his judges . 2. And that 〈◊〉 knew when he begot his son that he had begotten one that should dye . And when he was to dye he required of the Citizens ( who desired to know what he would have them do for him ) that the boyes should play every year on the day of his death . 4. The Droll & great actor Aristippus , who for his flattery & luxury was called the Kings dog , being asked before his death what wa● the difference between ; a Philosopher , and another man , answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. though ther were no Laws , we should live a● we do ; and another tim● he said it was a brave thing to use no pleasures at all , but to overcome them : as when in a discourse about Socrates his way o● dying , he said that that man dye● as he desired ; and that it woul● never be well in the world unti●●oys learned those things whic● they were to use when men , an● men learned those things which they were to practise when happy , in the attainment of the end of good men , which he said was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ( if I understand him right , though with the help of Cicero's translation . Tusc. quaest . l. 1. ) A sweet motion towards an immutable fruition . Nay mad Theod. himself , wh● writ no contemptible books , if we may believe the above cited Author , against the gods , and a while believed himself a God , yet at last comes to this conclusion , viz. That the end of good men was joy , & of bad men sorrow , the first the effect of prudence , and the other of folly . And that most solid man Euclid . of Megara , who reduced Phyloso●hy from loose discourses , to ●lose and cohaerent reasonings , ●itched after much enquiry up●n this conclusion , which is to be ●een in Tully Arcad. Quest. l. 2. That there was but one good , which some called Prudence , others Mind , others ●od ; see Ramus his Pref. to Schol. Math● G. Neander Geog. p. 1. Blan● Disert . de Nat. Math. Sa●il . Lect. 1. Eucl. Not to mention a discourse to the same purpose which may be seen at large in his contemporary Cebes , to whom of th● Socratiques I shall adde onely Menedemus , who being told on hi● death bed that he was a happ● man that attained to what h● design'd , answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was happi● who desired not more than he ough● which puts me in mind of an o●servation ( much to our purpos●● which those which will hard●● beleive should seriously conside● gathered by Dr. M. Cas●ab . En● p. 60. out of the Author of t●● History of the Counsel of Tre●● Solenne in Confinio mortir positis ● humanas ex ignota quadam & sup●● naturali causâ fastidere , that it is an usual thing for men however ensnared in the world all their lives , at their deaths to loath the things of it , from an unknown and supernatural cause , meaning no doubt depth of prudence and height of religion . 10. The founder of the Academy Plato , who was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though the accutest and smoothest writer of his time himself ( Quint. inst . orat . l. 10. c. 1. ) yet when sick was more taken with this plain verse of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Gods alwayes were , and alwayes will be , their being never beginning and never ceasing , than with all his own composition ; of all which , he ●poke of none with ●ver after , th●● he could not get 〈…〉 ●ho●ght ( that he should 〈…〉 a beast , and wa● 〈…〉 ●e should have 〈…〉 longer to live a man ) 〈◊〉 of his mind ; wherefore Crate● 〈◊〉 away all his estate that he 〈…〉 Philosopher , and make 〈…〉 use of his life , which 〈◊〉 said was no other than a contemplation of death : And Cranto● ga●e himself so much to the stu●dy● of good and evil with thei● co●sequence , that his book of tha● subiect bequeathed by him t● po●●erity , is by Cicero and Panaeti●us● Master or Friend to Tubero●●●lled ●●●lled non magnus , at aureolus 〈◊〉 ●ui ad verbum , ediscendus . A●●●e reading of which Carneade ( who disputed many years again●● the motion of good and evil and Che●ilaus , ( who prote●ted h● knew for many yeares nothin● that was good , but what w●● pleasant ; and nothing that was evil , but what was unpleasant ) both durst not die sober without a great draught of Wine , because they said no voluptuous man could goe in his wits to an invisible state . And to mention no more Platonists : ●ion , a Cynech indeed rather than an Academick . ●aid , that the torments of evil men in the other life were greater than any man imagined in ●his , and though he had defied ●he Gods a while , deriding ●heir worshippers and never ●ouchsafing to look into their Temples , yet when he fell sick he ●ormented his body with exquisite ●enance , as thorns , thonges , &c , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●hat he might repent of what ●e had done against the Gods , ●hose Altars he filled , when dy●g , with sacrifices , and their eares with petitions and confessions ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Laerti●● feared in vain● then wise when he was just r●●dy to say . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good morrow P●utus . 11. Aristotle , when he came to the end of his walk and life , ( however he was for the eternity of the world , thinking it inconceivable that things should be any otherwise than they are ; and that there can be no production but in a ordinary way of ou● generation , measuring the origin● of the world by the present stat● of it ) thought God was a separate● being , the cause o● all motion , himse●● one● immoveable an● therfore onely eternal , that ther● was a providence which Craca●●thorp proves at the sam● time that the book Mundo is his , and with ● that reason which he reduced into the exactest method and rules of any man , he could not pitch upon a greater comfort in a dying hour , than that of Ens entium● mei miserere , thou being of beings , have mercy upon me . Yea Ocellus Lucanus himself ( to whose book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aristotle was so much beholding , though he acknowledges not by whom he profited , ) saith that though he could not see how the world had a beginning , yet could not he dye without fear and reverence of one by whom all things had a beginning . 2. His Schollar Theoph●a stus , in Laertius , having bewailed the expence of time , gave this reason for it , viz. That we are so foolishly senual , that we begin not to live , untill we begin to dye . Cicero , who called him alwayes his delight , in his Tusc. quest . l. 4. saith , that Theophrastus dying complained of nature , that it gave long life to creatures whom it little concerned to be long-lived , and so short a life to men , who are so much concerned , weeping that he no sooner saw this by much study and experience , but he must dye , saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the vanity of life was more than the profit of it ; I have no time to consider what I do●● ●● speaking to those that were about him at his death ) you have — which words , stuck so close to hi● Schollar and successor Strato● that he studied himself to a Skel●●ton about the nature o● spirits , the glory ●● heaven , the chief goo● and the blessed life , which be●cause he could not comprehen● he desired it should comprehend him . Cic. in Lucullus Plut. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. in Chron. ) and to his successor Lycon , who said on his death bed , that it was the most foolish thing in the world to repent , and wish for , as most men do , that time which cannot be recalled ; to whom I may adde out of Cael. Rhodiginus , l. 29. c. 5. Demetrius , who said , that when he was a child at home , he reverenced his Parents ; when a man abroad , the people and the Magistrates ; and when an old man and retired , himself : which advise being followed by Heraclide● , when he felt himself sick put him upon writing his books of the Heavens , of those who are in hell , of temperance , piety , and the chief good . 12. Among the Cynicks , 1. Antisthc●e● , who though in jest ●he bid the man who was discoursing of the happy 〈◊〉 of then in another● world , dye him●elf , yet afterward he used to assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had rather be punished● with madnes● than enjoy pleasure , adding , when sick , this ●●●●ence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that those who would be hereafter immortal , must be here godly and just . 2. Diogenes grounded all his Cynical and an●tere re●gards of this world up●on this pleasant con●templation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. that all thing● were the gods ; an● that wise●men we● the gods friends , and therefor● that all things belonged to wi●● and good men , whom he though the image of the Gods. To a ma● on a sick ●ed complaining th● life was a sad thing , he answered , Yes a bad one is so , because it is but a tampering of the body , when it should be the exercise of the mind , which he inculcated so much to his Auditors , that his disciple Monimus counterfeited himself mad , that he might be at Liberty from his master , to study truth and vertue ( abhorring luxury and drunkenness , as madness indeed . ) with Crates , who comforted a mocked but good man with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. those that make themselves so merry with thee , thou shalt see one day sadly calling thee , the blessed man for thy vertue , and themselves wretched for their sloath , thou being one of those good men who want few things , because they are like the gods that want nothing● Indeed Religion had such a power over these Cynicks , that one of them by name Menedemus , as Laertius calleth him , and Menippus as Snid●s ( in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) out of a zeal against the looseness of his time , walked up and down in the habit of a fury , declaring himself a spectator of mens exorbitances on earth , sent on purpose to be a witness against them in hell . 13. The Stoicks among whom Zeno was looked upon as the chieftain , came after a world of reasonings ( which you will find in ●ully , Seneca , Autoninus , Lipsi●s , ●lutarch , de com . notion . ad stoicos de placitis Phil. Epictetus , Hiero●le● ) and subtlety ( which you may observe in Diog. Laertius his Zeno , l. 7. p. 185. & ed. Rom. ) To these great conclusions , 1. That the great end of ma● was to have the pleasure of living according to right reason , th● daughter of Jove , the great mode●rator of all things , to whose will it is good mens pleasure and all mens necessity to submit . 2. That vertue is the regulating of passions and affections , by reason : for indeed I think the Stoicks did no more aim at the destruction of natural affections , by their discourses of apathy , than Saint Paul , by his exhortation , to mortifie the flesh with the affections and lust , both aiming at the reducing of the disorder , and the raising of the nature of our faculties , that the wisdom of vertue should so compose and consolidate the mind , and settle it in such stability and resolution , that it should not at all be bended from the right , by any sensitive perturbations or impul●ions . 3. That the consequence of goodness , was calmness and serenity ; and of evil , fear , bondage , grief , stupidity . 4. That that was only good , which was honest , desirable for it self , satisfactory , and lasting . ● . That nothing base was truly pleasant . 6. That all disorders of the soul proceed from misapprehensions of the understanding , and con●inue by disturbing and clouding ●●●son , which they say is in them , 〈◊〉 of God , whom it represent●● , they say , so as he is wicked , 〈◊〉 dares displease him , and he a mad man that dares doubt of him● 7. That the good man is free and happy in the worst condition , and the bad a slave in the best ; vertue being sufficient in it self to render happy , and vice so to make men miserable , and that all things are unalterably ordered by the eternal mind : In testimony whereof a man need only goe over the several Titles of Chrysippus his sober and good books mentioned by Laertius in his ninth book , which I will not transcribe , ne Chrysippi , Sarinia compilâsse videar , being contented with that of Horace concerning Homer and himself , Quid sit pulchrum , quid turpe , quid utile , quid non Plenius & melius Chrysippo aut Grantore dicit . 14. Pythagoras , ( who traveld into Egypt for learning ; and if we beleive Origen . Clem. of Alex. Porph. and others to be seen in Seldons book de jur . Nat. el. gentium apud Hebraeos . l. 1. c. 2. converse with the Iews in Chaldea , yea , and if we listen to Vossius , c. 6. § . 5. de sectis Philosoph . with Elisha●●n ●●n : Mount Carmel . ) Summed up ●is observation into this con●lusion . 1. That there were two principles of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. An active and a forming principle , which is the Mind or God by all to be worshipped . 2. The other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the passive principle , which was not to be regarded . 2. That he himself came from the infernal Mansions some yeares past , and must return ( see Horace Carm. l. ● . od . de Architâ Tarenti●o . 3. That he had found one to be the beginning and end o● all things , which he said were man aged by fate as men we●● by providence . 4. That ther● should be a separation of Souls , their pure immortal Souls being carried up to the highest feat● and the impure to the lowest i● the World , never t● approach the other , al●wayes to be tormented with furies and chains , among themselves ; and and Plutarch brings in Pythagoras asserting the immortality of the Soul , and giving this quaint reason for it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it must return to the Soul of the World as to first and most perfect of its kind . 5. That the greatest good or evil amongst men , was opinion or perswasion . Empedo cles one of his followers , hearing a discourse of the immortality of the Soul , ●n his old age threw himself into ●he flames of AEtna to injoy it . S●idas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ep . de 〈◊〉 poet . ) 15. When Heraclitus●●d ●●d all his lifetime wept ●t the folly of makind , he was at last asked this question , wherein consisted true wisdom ? to which he gave this answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was the only wisdom in the World to know that mind that governed all things and ( to use his friend Xenophon's wordes , Laer. p. 24. 1. ) is all eye , and all ear , all things at once , Omniscient , Omnipotent and Eternal ; and as Melissus thought ( in Simplic . his Comment on the first of Aristotl●● Physick ) not to be rashly spoken of , because not fully known . 16. And when Democritus had all his life time laughed at the folly of mankind , he at last stated the happiness of man , to lye in th● se●enity of the mind ; and bein● to dye , he prolonged his life b● many applications for three days that he might live to pay h●● d●●votion to the great goddess , an● depart upon her solemnity : Ye● when he and Epicurus loathing the absurd notions men had by poetry , &c. Entertained of the heathen Gods , ( for they with Dyonisius , Diagoras , Theodorus , and others , then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists , got that name rather by jeering the ridiculous Polutheism of those times than by denying that Religion which is supported by the consent of all times ) set their Philosophical wits on work to salve the appearances of nature , without the true God , by asserting the beginning of the world , from a lucky conflu●nce of infinite little particles , called Atomes , and that so confidently that Lucretius , who put those Atomes into the best order , and ●●n●est poem of any I know , in hi● shrew'd book de natur a rerum ( but be it remembred , that that great and witty Epicurean lived and dyed a mad man , ( and I think with Mirandula , there is no Aheist in the world in his wits ) Ge●eh . Chron. l. 2. Pet. Crinit . de Poeti● latinis , l. 2. c. 19. ) affirms Epicu●rus to be the first Gyant that tollere contrà est oculos ausus , tha● d●rst encounter , and did overthrow that notion of the Gods , that had for so many years opp●●ssed , a●d kept under the free t●oughts of men ; Yet Catta in Cic. d●●●t . deorum l. 1. c. 86. report that they were so far from gainin● their beloved ease , pleasure , & th● carnal security of the beast whic● perisheth● that never was a School b●y more afraid of a r●d than on● of them , Epicurus by name was o● the thoughts of a God and Deat● ●●c quenquam vidi , ( they are C●tta●●ords ●ords ) ●ui magis ea quae ti●en●●●sse ●egaret , timeret , mort●● di● & deos . So hard it is ( saith Maste● S●illing fleet upon these words , e●●cellently , as he doth in all his di●●course● ( whose life God long pr●●serve for the good and service of his Church ) for an Epicurean , even after he hath prostituted his conscience , to silence , it but ( whatever there be in the air ) there is an elastical power in the conscience , that will bear its self up notwithstanding the weight that is laid upon it . Yea Epicurus his followers confess that it is to no purpose to endeavour the ●ooting out wholly of the beleif of ● deity out of the World , because of the unanimous co●sent of the World in it ; and there he admits ●his as a principle quod in omni●● animis deorum notionem im●resset ipsa Natura , that Nature ●ts self had stamped an Idea upon ●h● minds of men , and that up●n this ground , cum enim non in●tituto aliquo , aut more , aut lege ●it opino constituta , manet atque●na omnium consensio , intelligi ●ecesse est Deos esse , quoniam insitas eorum● vel potuis in nata● cogitationes habemus ; de quo au●em omnium natura consentit id verum esse necesse est ; i. e. ( The● are an Epic●reans own words ) Since the belief of a deity neithe● rose from Custome , nor was enacted by Law , yet is unanimously assented to by all mankind , i● necessarily followeth , that there must be a deity , because the Ide● of it is so natural to us , that thoug● it be very troublesome to man● men , yet could it be laid aside b● none as it might , if there had be● no God. For as the stoicks urg● very well , if there were no Go● considering the wishes of som● and the abilities of others , 〈◊〉 overthrow such a false notio● non tam stabilis opinio permaner● nec confirmaretur diuturnita● temporis , nec una cum seculis aet a●●bu●que hominum inveterare potuiss●●●●e . Nat. deor . l. 2. vid. Gass●● Tom. 2. l. 3. 17. Although Protagoras the Sceptick begins his book of the gods in this doubtful manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. As for the gods , I know not whether they be or be not ; yet he and Pyrrhon the Master of the Scepticks being asked why they walked alone so much ? answered , that it was to meditate how they might be good ; and being urged again , what necessity there was of being good , since it was not certain ●hat there was a God ? they used ●o reply , it cannot be certain ●here is not , and it being an even ●ay between the serious and good , ●nd the vain and bad man , that ●here is a God , though upon wo●ull odds , the good man hazzard●ng only the loss of his lusts ( which ●t is his interest to be without ) or ●t furthest , some little advantage , ●eing in this world at more rest ●nd inward serenity , more healthfull , re●pected , befriended , secure and free ; and in the other , if there be not a God , as happy as the bad● but if there be , infinitely as much happier , as an unspeak●able and eternal blessedness is beyond extream and endles● Torments . So that ( as an excellent perso● saith ) if the Arguments for an● against a God were equal , and 〈◊〉 were an even Question whethe● there were one or not ; yet th● hazzard and danger is so infinite●ly unequal , that in point of pru●dence every man is bound to stic● to the safest side of the Questio●●nd make that his Hypothesis 〈◊〉 to live by . For he that acts wis●●ly , and is a thorowly-prude● man , will be provided in omne●●●●●tum , and will take care to s●●cure the main chance , whatev●● happeneth : But the Atheist , in case things should fall out contrary to his belief and expectation , he hath made no provision in this case . If , contrary to his confidence , it should prove in the issue that there is a God , the man is lost and undone for ever . If the Atheist , when he dyeth , finds that his soul hath only quitted its lodging , and remains after the body ; ●hat a sad surprise will it be , to find ●imself among a world of spirits ●ntred on an everlasting and an ●nchangeable state ! Yea , Pyrrhon himself would ●ften repeat that of Euripides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. who knoweth ●ut to dye is to live , and to live ●s to dye ? and therefore Epicurus●imself ●imself in his letter to Meneceus , ●aith , he observeth him a fool who ●s vain at death , wherein because of ●he consequence ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●aith he ) there is no jesting , it being 〈◊〉 infinite concernment to be serious ; in fine , it appears from 〈◊〉 , Berg●●ius , Theol●gen●ium●●●ym . de s●bud . Theol. Nat● 〈◊〉 , E●gusb . Perenni . Philos. and others , that all the learned men in the world found , as Ci●● d● Nat. deor . l. 1. et de leg . 2. that th●● notion of God and Religion i● the first notion that is engraven in● and the last that is defaced out o● the minds of men ; and that , tak● away the being and providence 〈◊〉 God● out of the World , you take ●●way all reason , faith , vertue , peac● y●a & humane society ; yea all men though never so barbarous an● 〈◊〉 , have been Religious ; an● though they had neither Art● nor Laws , nor Letters , yet h●● Gods. See Benzon Hist. de● occi● Indi a Acostas , both Eman. an● Ioseph Hist. No● . orbis Chr. Aco●● ep● de Reb. Ind. So authentic● Tu●● quest : is that of Tully , nulla ge●● tam barbara , nemo omnium est tam immanis , cujus mentem non imbuerit deorum opinio , multi de dijs pravà sentiunt , id enim vitioso more effici solet omnes tamen esse vim & naturam divinam arbitrantur . Nec vero id collocutio hominum aut consensus efficit , non institutis opinio est con●irmata , non logibus ; omni autem re consens●o omnium gentium lex naturae pu●anda est ; and elsewhere , Gentes licet qualem deum haberent ignorant , tamen habendum sciunt . There is no Nation so Barbarous , that hath not some sense of a deity , many have odd imaginations of ●he diety from ill habits , but all ●ind there is a Divine power , by ●ure reason , &c. Thinking it un●easonable , as the same Heathen ●oeth on , that all m●n should be●ieve there is a mind and reason ●n themselves , and none in the ●orld , and that there should be such a glorious order of things , and none to be reverenced for it ; See Iust. in serm . ad Gent. quoting Orpheus , the Sybils , Sophocles , Hom. &c. to this very purpose . So that we see there was never any man , that to enjoy his pleasures stifled his Religion , but at last after thoughts of Religion , stifled his pleasures , this being one argument of the Divinity of the Soul which is another argument of the being of God , that it can and doth correct sooner or later , loose mens imaginations concerning this world , and the next ; And that reason doth at last form apprehen●ions of things quite different from those conveighed at first by sense . But how can any man live securely upon the principles of Atheism● when those commonly thought Athiests , as Heraclides , Ponticus , Antisthenes , Democritus , Protagoras , &c. have written books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of those in the invisible state ; nay the punishments which wicked men must look for in another World , though never so secure , and the rewards good men may expect , though never so much discouraged , were so inwoven into the first thoughts of men , and looked upon as of so great concernment to common life , and society , that the Jews who have kept the tradition of religion the best of ●ny , doe say that Heaven and Hell were one of the seaven things created before the World. See Talmud . Tract . Nedarim . & Pesae●him & Pirt. R. Eleas . c. 3. Chalde-Paraph . in Gen. 2. and the knowledge of the eternal in the other World was of so much ●onsequence that Eris and Pam●hylus , are by Plato Rep. Antillus , and Timarchus Thespesius by Plutarch de sera dei vindicta , Aristaeus in Herodotus in Melpomene . The Woman in Heraclides his Noble Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Pliny calleth it , Hist. Nat. 7. c. 52. all grave Authors , not to mention instances of the like nature in their Poets , Orpheus , whom Homer , Plato , as little as he loved them , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are brought in coming from the dead to declare their state there , which they would not beleive while they were living ; it seems as most men when dying endeavour● so all , when dead , would return if they might to perswade those to be religious that are alive . And the words of the rich man in the 16th of St. Luke ( I pray thee therefore that thou would send him to my Fathers house , For I have five brethren , that he may testifie unto them , and they come not to this condemnation , ) are not the words of any one man , but the words of all men in the eternal State , who could wish men did beleive what they feel , which if they had beleived they had not felt , and that when they are gathered to their Fathers , they are gathered to a future state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Procopius interprets that phrase , Mundum Animarum , the World of Soules , as the Iews ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) nay where Religion hath been much corrupted people have been affraid to speak or doe any unhansom thing near the dead before they were buried , because they thought their Souls fluttred about the bodies till they were laid in their graves , and would tell all they saw or heard as soon as they came into the invisible state , ( Bar. Nachomi in Beresheth . Rabb . c. 22. Talm. sandedrin c. 4. & misdrain . de anim . Nadab , Abihu , Naboth Homer● Il. A late learned man of our own observing a new notion of She● in Maimonides , D. Dub. l● 2. ( of which he saith we had ha● a greater account , if learning ha● not lost 12000. excellent Jewi● books at Cremona and othe● parts of Italy ) hath this remar●●able passage out of R. Sam. Eb●● Tibbor , an old man dying said 〈◊〉 those about him , that he had be●● asleep all his life , and that he w●● now awake , and there was 〈◊〉 sloath , ease and folly , but in th● world ; whose words the Auth●● concludeth in these words , ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. but ● you throughly weigh these thing and what did he see when awaked ? even an eternal state , of which Hippocrates saith , Dedi●eta that which the common people think is born , comes only out of the invisible state [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are his words ] and what they think is dead , goeth only into that state whence they came , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the eternal circle of things returning to one as they came from one , as Musaeus writes : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pythagoras , and the Rota in aeternum ●ircum-voluta in R. Ionas his Porta poenit . fol. 42. Nay that great man among the Heathens , whom Hierocles makes a paralel to Christ among the Christians , Apollonius Tyaneus perswaded Valerian in a letter to him ( to be seen in Cujacius his pretended latine version ) that the dead were not to be lamented , for they exchanged not company but place , ( Plato calleth death somewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by going to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first being , whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God to be feared by all . Clemens Strom. 3. p. 433. brings in an old man out of Pindar , giving this reason of his cheerful death , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c ) happy is he who having seen the common course of this upper world , goeth into the lower● where he may understand the en● of Life , and see the beginning o● it . Another sick man is mentione● by Salmasius , somewhere , wh● could not quietly dye till he un●derstood what the meaning w●● of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Homer , D●●mus & porta Lethi , the house an● gate of Hell , in Lucretius , Virg● and Ennius ; and that some know●ing men of that time being b● answered him , that he could no● know it , because he had not pu●●ged his Soul , this being one of th● misteries that were not to be u●●derstood by the ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) men that had not made it their business to purge their Souls , ( vid. Casaub. excerp . ex codice Caesar ) the pure among the Jews and Greeks understanding the two everlasting Seats of the Vertuous and the Vitious , R. Eliaz . in Pirk. c. 3. Gaulman not . ad vit . mosis ) the one North , and the other South , where the Souls of good men , after three tryals , being freed from all their bonds , leap for joy , and are carried on high . Diodorus Siculus placeth the judgement of the unjust , and the enjoyment of the just in the invisible state , whereof Rabban Iochanan Ben. Saccai in Gemar , Berachoth , fol. 27. 2. as he was a dying , said , he had before his eyes two ways , the one leading to Paradise , and the other to Hell : the last of which places is represented by all the world , as full of tortures , furies , [ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plut. de defect . Orac. See the same notions in the Talmud or heap of disputations , like those of our School-men upon the Jewish Law , Tract . Rosh . Hashannah , c. 1. fol. 16. p. 2. See Maymon , well skilled in both Talmuds in cap. 10. Sanderim . See R. Abdias , Spharnus the great Physitian in or Hashem . p. 91. Nobly describing the bliss of good men after death . ] The book of Moses his life fol. 23● p. 2. brings in God encouraging Moses to dye , by the same description of Heaven , and the everlasting happiness of good men in it , tha● Pindar hath in the 2. Ode of hi● Olympiads concerning the blessed and that is the same with Sain● Iohn , Revel . 21. 21. 25 , 7. ult . 21● And Moses chiding his Soul fo● its delay in going into the Societ● of Cherubims and Seraphims u●●der the throne of the Divine M●●jesty of which Ioseph Ben Perat R. Mekir in Aukath Rochel , R. Ephodi . in D. Dub. c. 70. R. Shem. Tobh . Eben . Esdra . R. D. kimchi , that King of Gram , & deadly enemy of Christianity in Psal. 110. R , sal . Ben. Gabirol , the famous Jewish Poet in Kether Malcuth , whose words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the seating of just Souls under the throne of glory in the bundle of life , with a state of perfection is the futurum aevum , the future state into which R. Ionah ben . Levi in his Tikune Sockar fol. 63. Col. 1. et . 2. affirmeth that most of the Rabbies said , they were to go when dying , as do most of the Talmudists as we may find in Constant L. Emperour , who made a key to them ; yea , and Mahomet himself in his Alcoran , that Oglio Iudaisme , Groecism and Neorianism , surat 2. ver . 22. as in his Dialogue with Sinan discourseth of a blessed state of good men begun in the inward pleasures of good men here , and perfected in their everlasting pleasures hereafter . It is a great argument to all men to live as if they believed a future state , that these men who had so little knowledge of it , by reason of their corrupt reason , as to describe it foolishly , yet had so much knowledge of it by natural reason , as to own it , and that so far as to believe tha● all the poetical descriptions of Paradise , and Elizium , in the Hebrew and Arabian Authors in the Greek and Latine Poets are Allegories of a more Spiritual state , and so the Persian Ali , and his faction understands Mahomet ; and divine Plat● in many places understands the Hellenists expressing ( in Phaedro ) the feast of the Soul in contemplating the first and real being , as divinely as the Jews do , the happiness of it in the beholding the Shecinah , or the light of the countenance of the King of life , or the Christians in the beatifick vision : and concluding that all good men have a share in that as confidently as the Jews affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that every Israelite hath a part in the world to come ; all men with Socrates expect a future judgment , the good for a happy sentence , the unjust , the Insancibles , the encorrigible for an unhappy one to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to unjust men everlasting monuments and examples , that Common sentence of the Rabbines being the common sence of mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & ● . there is no place after death for repentance : so much there was of the sense of Religion upon these men , otherwise ignorant enough , that a learned Arabian , when dying considering the contradiction of the Practises of men in this worl● with the notion all me have of another World , breath'd out his ●oul in this wish , Sit anima mea cum Philosophis , Be my soul with the Philosophers : The same man being pleased much with the AEgyptian Hierogliphyck of the Soul which was a Pyramis and the correspondence thus , As a Pyramis ( if it be turned about its Axis , the Axis continuing still the same is Geometricall● transformed into a new soli● cone . So mortality having gone it its rounds , as it were i● this circle of time , u●●on the immoveable ce●●ter of the soul shall become ● new Body and unite again . In a discourse concerning th● resurrection had before Iuli●● Caesar the Emperour , at which 〈◊〉 Gamaliel was present , Cleopat●● the Queen asked R. Meir a●● said , we know that they that lye down shall live because it is written , and they shall spring out of the City like the herb of the ground , but when they stand up from the dead shall they rise up naked or cloathed ? he said unto her , Valmechonier ( i. e. argumentum a minori ad Majus , aut e contra ) from the Wheat ; the Wheat is buried naked , and yet riseth up very well Clad , how much more the just men who are buried in their Cloaths ; Caesar said to R. Gamaliel , &c. Talm. in sanded . c. 11. fol. 90. 6. apud . Greg. Nat. p. 128. I will conclude this part with a remarkable saying of an Arabicke Commentator upon the Turkish Alcoran ; he that desires to escape Hell fire and go to Paradise , let him beleive in God , and the day of judgement , and doe to every man as he would be done by ; What saith the careless and debauched man to this ? doth he think to be without those thoughts that all mankind hath ? if he thinks he shall be possessed with them as men are , when dying , will it not be a torment to him that he thought not of them sooner ? and that he can only think of them then when it is too late : I● there greater torment in th● World then for a man on hi● death bed to be racked wit● the consideration of his eterna● state , and to reflect how often h● was told it would come to that and that all men sooner or lat● have those thoughts ; how poss●●ble , yea how easie it had been t● prevent them , how serious● God and men warned them 〈◊〉 them . Good God! that men w●●● not embrace Religion , when the● see they cannot avoid it ; th● men will not come under the yoke of it , when all men doe so , or else at last come u●der the torments of it : what think you ? will you stifle religious reflections then as you doe now , you cannot doe it , because your fond imaginations and conceits , your foolish hopes , all that ill grounded peace within , all your carnal mirths and recreations , all your sensual delights and contentment which assisted in the diverting of these thoughts will fail you , and you will be left alone to dwell with your pain and conscience . Sect. 3. You see the wisest in all ages at their death , when they were freest from design , owning that Religion which they did not consider as they ought in their lives and they were too many , and too wise to be imposed upon ; see the greatest doing the like , though too great to be otherwise over● awed or frighted . 1. Nimrod the founder of the Ass●●rian Monarchy , who from his do●minion overbeasts whereof he wa● a mighty Hunter , advan●ced the first to a govern●ment over men ( Abar●●nel in par . Noach ; ) acknowledg●ed in his later dayes Gods powe● over him as great as his over h●● subjects , wherefore he Institute the worship of the Sun and Sta●● the greatest instruments of Go● government , ( and many are ●● opinion that the He● thens worshipped n● the creature , but G● appearing in them in ● verse wayes of admi●nistrations , but the same Lo● working all and in all ) and wh● carried away by Spirits at his death , as Annius in his Berosus relates the story , he cried out , Oh! one year more● Oh one year more , before I must goe into the place from whence I shall not return . What you are born to doe , doe while you live ; as who should say with Solomon , whatever thine hand findeth thee to doe , doe it with all thy might , for there is no knowledge nor understanding in the grave whit her thou art going . 2. Ninus the next from Nimrod save Belus , the time , place , manner of whose death is uncertain , hath this History ( in Colophonius in Phoenix in Atheneus his twelfth Book ) viz. Ninus the great Emperor who never saw the Stars , nor desired it , worshipped neither Sun , Moon , nor Stars , never spoke to his people , nor reckoned them strong in eating and drinking , and skilfull in mingling wines , yet when dead left this testimony among all men , viz. Looking o● this Tombe , hear where Ninus is whether thou art an Assyrian , ● Mede , or an Indian , I speak to thee no frivolous or vain matters formerly I was Ninus , and lived a● thou dost , I am now no more tha● a piece of earth ; all the meat tha● I have like a glutton eaten , all th● pleasures that I like a beast e●● joyed , all the handsome women that I so notoriously entertaine● all the riches and glory that I● proudly possessed my self ● failed , and when I went into th● invisible state , I had neith●● Gold , nor Horse , nor Chario● I that wore the rich Crown of f●●ver , am now poor dust . Nay , There is a tradition ● mong the Jews , ( in the bo●● Maase Toral . quoted by Muns●●● upon Genesis ) that Abraham being brought before Amraphel King of Assyria , for burning his Father Terahs Idols , though but three years old , discoursed before the Tyrant concerning the Creator of Heaven and Earth ; Am●aphel proudly replyed , ●hat it was he that made ●he Heaven and the ●ost of Heaven ; if so , said Abraham , ●ay thou to thy Sun , that he should ●●se in the West , and set in the ●ast , and I will believe thee : Am●aphel being exasperated with the ●hilds boldness and discretion , ●ommandeth that he should be ●ast into the fire , out of which God ●elivering the child ( whence the ●ord is said to bring him from Vr●● the Chaldees ) convinced the ●an , so far as to make him worship ●od in the fire . Sardanapalus , that prodigy of ●●faeminacy , as wanton as Cicero observed his name is , who ( as Iustin writes ) did nothing like a man but that he Died as he did ; yet had a Tomb at Anchialus , which with Tarsus he built in one Day , upon which he ordered this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eat , drink , Play● &c. All is not worth this ; his Statue being drawn ●illiping the World. Phul. in Herodotus his Euterp● hearing that the Oracle should pronounce against him that he should live but six years and dye the seaventh , the King hearing this , commanded that certain Lamps should be made for the Night time , which he intended to spend in Jovialty whilest other ●lept , that so he might delude the Oracle , and live twice the lon●ger by taking so much more no●tice of his Day , but when he w●● called to Dye , Oh said he if ● had thought I had thus dye● I had not so lived . 3. Senacherib going forth with his Army against Egypt , it came to pass one Night that a plague of mice came upon him and disarmed his souldiers by devouring their harnesse of leather , in memory whereof there was erected a statue like this Prince in stone , holding a mouse in his hand with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. who ere beholdeth me let him learn to be religious . How Nebuchadnezzar was taken down from the pride of a great King to the despicable condition of a poor Beast till he ●ift up his eyes unto Heaven and his understanding returned unto ●im , and he blessed the most high , and praised , and honoured him ●hat liveth for ever , whose dominion is an everlasting dominion , and his Kingdom is from everlasting to everlasting , ●hat is till he acknowledged the most high to have ruled in the Kingdoms of men ; is worthy all mens most serious consideration , as it is set down in Dan. 4. compared with the fragments of Berosus in Iosephus 1. Affricanus , Eusebius , Scaliger , and Rabba● As is the sad instance of Belshazzar , the last Assyrian Monarch being greatly troubled , his countenance changed in him , his Lord● astonied , his thoughts perplexed , so that the joynts of his loyns wen● loosed , and his knees smote on● against another amidst the mos● Joviall entertainments of his mos● solemn Feastivals called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Caldee decree upon the wall , Mene , Tekel , Perez God hath numbred th● Kingdom , and finished it thou art weighed in the ballanc● and found wanting ; thy Kingdo● is divided and given to the M●●des and Persians . In the sam● night was Belshazzar King of the Chaldeans slain , Dan. 5. compared with Scaligers notes upon the Greek fragments . 4. Cyrus the Persian left this ●emento behind him to all mankind ( Plutarch : Paral 703 ●edti . Par. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Whosoever thou art man , and whencesoever thou comest ( for I know ●hou wilt come to the same condition that I am in ) I am Cyrus , ●ho brought the Empire to the ●ersian , do not I be●eech thee en●ie me this little peice of ground ●hich covereth my Body . 5. Alexander the Founder of ●he Grecian Monarchy , though ●e allowed himself all the exces●es that a man was capable of , ●pon an imagination that he was God , yet after he had had expe●●ence of all things in the World , ●●d his Master Aristotle had by his command studied the ground and bottome of all things in Nature , Plutarch and Curtius both testifie of him , that in his latter dayes he called the Gymnosophists to resolve him whether the dead or the living were most : How a man might become a God : How a man might live s●● as to dye well . And at last wa● so possessed with the sence of Re●ligion , as to lye under so much trouble and disturbance of Spi●rit , as to look upon every littl● matter as portentous and ominou● and to fill his Palace with Sacri●ficers , Expiators , and Diviner● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. So dreadf●● a thing ( saith Plutarch● is unbeleif and contemp● of the Gods , which sooner o● later filleth all mens minds ( as 〈◊〉 did Alexanders , who thereby a●●knowledged one greater then hi●●self ) with fears and terrors . 6. Iulius Caesar conquered the Roman Empire , but not his own Conscience which troubled him with dreams and terrified him with visions , putting him upon Sacrificing , divining , and consulting all sorts of Priests and Augures , though he found com●●●g from none , insomuch that a ●●●le before he died he was as ●●artless as the ominous Sacrifice 〈◊〉 that he offered , professing to ●●s friends , that since he had made 〈◊〉 end of the Wars abroad , he ●●d no peace at home , for having ●●spised as well all the Gods particularly in his expedition ●●inst Iuba , ) as all men , although 〈◊〉 Religious ●●●s were not 〈◊〉 great as his ●●●the rer Bru●●●● in whose 〈◊〉 Caesars blood cried so 〈◊〉 that he could not sleep for the noise he thought he h●ard at his doors , and an apparition he thought he saw in his chamber , which told him it was his evil Genius , which he should see at Philippi , where he no sooner saw it , than in the Career of his Victory he drooped , & retired to fall upon his own sword , that he migh● not fall by the Enemies ; as in o●● own Chronicles , the young chi●●dren of Edward the fourth , who● he is reported to have murthere● troubled Richard the third ov●● night more then Henry the ●●venths Army did the next da● for he started ever and anon in h●● sleep , Crying out take away the●● Children from me . Religion c●● torment those whom it cannot ●● claim . 7. It were worth our while 〈◊〉 consider ; why , so wise and gre●● a Prince as Philip of Macedon 〈◊〉 one every morning to call up●● him to remember that he was a man ; why he was so afraid to be charmed with the sweets of life , as to be roused every day from sleep with the news of death ; and why so puissant an Emperour as Saladine would have these words proclaimed to his Army , and communicated to posterity , viz. Great ●●ladine , Magnificent Conqueror 〈◊〉 As●a , and Monarch of the whole ●ast , carries away nothing with ●im to the grave , for fruit of his ●ictories , but onely a shirt which ●overeth the mould of his body , ●nd even this rag of linnen too ●ortune giveth him onely to give ●he worms : Fui , & nihil amplius , ● have been , and that is all . To see the Emperour Adrian●elebrating ●elebrating his own Funerals , and ●●rrying before him his Coffin in ●riumph , when he lived ; and ●hen he was a dying , to hear him ●y , animula , vagula , blandula , &c. Ah poor Soul , whither wilt thou goe ? is an Argument to all sobe● men , that though Riches , Honour , and Pleasures possess the imagination , yet Religion dwells in ou●●●ason ; those things staying with us only , during the age of phansie and this lasting , during the tim● of our being ; a consideration tha● may bring all men of Gueva●● mind , that the m●●● Courtly and ple●●sant lives are pu●●lick Pennances , a●● that a serious life is the only ple●●sure . 8. Nero having run up a●● down to all the pleasures in t●● world , to divert and suppress a●● thoughts of the deity , found impossible , the apprehensions God , in the midst of Theaters , fea●● and sports , stinging his heart ; if 〈◊〉 slept on roses , or down , the de●● men he had killed troubled hi● he scosfed at Religion , and feared : one while he despised sacred things , and at another time they made him tremble with horror , in vain seeking all ways imaginable for expiation , his Soul being torn with exquisite torments ; wilde as a stung beast a great while , and at last sottish as a tame one , beseeching the Senate to have so much ●ercy on him as to kill him , to ●ave him the labour and horror of doing it himself ; who had not a more tormenting thought than this , that he was an Athiest , notwithstanding the warning given him by the burning of Diagoras , the lice of Pherecides , the dogs of Lucian , the thunderstruck Olympius , and the fearful death of others that led Atheistial lives ; ( vid. Dion . Prusaeus Orat. ) 9. Tiberius Caesar in Tacitus had his sins so turned into punishments , that he thought nothing would confirm men more in vertue than to see wicked mens breasts opened with their inward wounds and gashes , where their minds are tormented with guilt , lust , and evil thoughts , as much as the body is vexed with stripes ; neither the greatness of his fortune , nor the pleasure of his diversions and solitudes , being able to remove the punishment● he carryed about him , insomuch that he doth profess his anguish to the Senate in these words ; Qui● vobis scribam patres cons●ripti , a●● quomodo scribam , aut quid omnin● non scribam hoc tempore● Dij deaeque pejus perdant● quam quotidie me perire sentio . An● Dion Cassius in Tib. doth profes● to the world his acknowlegment o● the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Th● first , and great God , that made an● governeth all things . 10. Otho having killed Galba could not kill his ghost , whic● though in vain , by all wayes of expiation attoned , gave his conscience as great a wound as he had done his body ; so that in his distress he came to that serious conclusion , which Livy , l. 3. saith all men come to in distress , prose quisque deos esse , & non negligere humana fremunt , every man then believes a God ; whence that smart saying of Saint Cyprian [ haec est summa delicti ] &c. this is the highest , both folly and impiety , not to have those lawful sentiments of a God , which a man cannot be without . 11. Neque enim post id Iugurtha , &c. neither had Iugurtha [ writes Salust . of him ] after his many villanies a quiet day or night , nor could he trust any place , time , or man , fearing both Friends and Foes , looking about , and pale , at every noise , tumbling from one Room to another , several times in the night , in a way unseemly for a Prince ; and so mad with fears , as sometimes to get up in his sleep in arms , disturbing the whole house : whence the Author concludeth that there is a God within men , who seeth and heareth all that they do : and I may infer with an●●●pol ●pol . 9. mae ipsius testimonio probamus deum quae licet corporis car●ere pressa , &c. We may see and feel a God in our Souls , which ●hough kept close in the prison of the body , though depraved by il● principles , though weakened by lusts and concupiscence , though enslaved to false gods ; yet whe● it awakes and recovers , as out o● a drunkenness , a sleep , or sickness , it owns , fears , and appeale● to a God , and repenting look● up to the heaven , from whence i● came . 12. Iulian the Apostate ( o● whom Crakanthorpe de provid . ●●ej hath this character , quo tetrius , magisque deo simul , & hominibus exosum animal orbis vix vidit . ) Yet gave this testimony towards the latter end of his life to Religion in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We all by nature without any instruction have ingraven in us strong perswasions of a Divine being , to whom we must look up ; and I believe , saith he , that our minds are to God , as our eyes are to light ; and at his death to Christian Religion , in particular when having two plots for the honour of his Government , & Idols , the rooting out of the Galileans ( so he called the Christians ) & the subduing of the Persians , he was prevented in the former by being overthrown in the latter ; and being shot or thrust in the belly , he threw up his blood towards heaven , saying , ●icisti Galilee , thou hast overcome . O Galilean , meaning Christ Ita simul et victoriam fassus est , & Blasphemiam evomuit ( see Naz. or . 4. in Iulian ) Socrates Sezom : Theodoret in Iul. collected in Pez . mellific . Histor p. 2. p. 273. Indeed St. Basil gave the right reason why he and all other Apostates slight Religion , even because they understand it not . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I read , I understood , I condemned , said Iulian ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast read but not understood ; for if thou hadst understood , thou hadst not condemned , said Basil. 13. Seneca , a man of great parts prudence and experience , after a serious study of all the Philosophy then the World , was almost a Christian in his severe reproofs of vice , and excellent discourses of vertue , ( Lips●●s epist. ad Paul. Quintum . ) and a Saint as Ierome ( de Script . eccles . ) reckoneth him for his supposed Epistle to St Paul , and St. Pauls to him , to be read saith Mr Gataker in his preloquium to Antonius by those that study Divinity , as well as those that study other in learning . And Came to this excellent temper by this consideration in hi● reduced yeares ( which is to be seen in his excellent preface to his natural questions ) O quam contemptares est homo , nisi supra ●umana se erex erit , what a pittiful thing is man , were it not that his Soul soared above these earthly things . Yea , and when he was somewhat dubious as to the future condition of the Soul , yet he could tell his dear Lucilius with what pleasure he could think of it : and at last that he was setled in his opinion of an eternal state with this thought , & hoc habet argumentum divinitatis suae , quod illam divina delectant , nec ut alienis interest sed ut suis ; the Soul had that mark of divinity in it , that it was most pleased with divine speculations , and conver●ed with them as with matters that did neerly concern it ; and when it had on●e viewed the dimensions of the Heavens contemnit domicilii prioris augustias , it was ashamed of the Cottage it dwelt in ; nay were it not for these contemplations , non fuerat operae pretium nas●i , it had not been worth while for the Soul to have been in the body , and as he goeth on in detrahe ●o● maestimabile bonum , non est vi●a tanti ut sudem aut aestuem . Whence come such amazing fears , such dreadful apprehensions , such sinking thoughts of their future condition , in minds that would fain ease themselves by beleiving that death would put a period both to Soul and body ? whence on the other side comes such incouraging hopes , such confident expectations , such comfortable prepossessions of their future state in the souls of good men , when their bodies are nearest to the grave , An dubium est habitare deum sub pectore nostro , an caelumque redire animas , coeloque venire . And while the Soul is here in its cage it is continually fluttering up and down , and delighteth to look out now at this part , and then at another , to take a view by degrees of the whole universe , as Manilius , Seneca's contemporary , expresseth ●t , Quid mirum noscere mundum , ●i possunt homines quibus est & mun●us in ips●s . To these notions of ●he future state it was , that Caesar owed that his opinion of death , that it was better to dye once than to lose his life in continual expectations : Being troubled with that unhappiness of men , mentioned in Atheneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That he had done his work as if it had been his play ; and his play as if it had been his work . 14. Aug. Cesar consulting the Oracle about his successor , received thi● answer ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) An Hebrew child hath bid me leave these shrin , which Oracle Augustus having received , erected an Altar with this inscription , Ara primogeniti dei , the Altar of the first born of God : and when Tiberius by Pilates Letters , qui pr●● conscientia Christanus himself heard of the wonderful death of Chris● ( at which there was a voice hear● saying , that the great God Pa●● is dead , and at the ecclipse it wa● said , that either nature was dead , or the God of N●ture ) and his more wonderful resurrection he would have had him made a God. ( See Phlegon . de temp . in orig . cont . Celsum . l. 2. Fol. 21. Pliny l. 2. c. 25. 15. That Deity which Tiberius owned he feared , securing his head with Laurel against the Thunderer ; and running to his grave , as Ca●igula did afterwards under his ●ed , for fear of a God. That God which the great Scipio had at last ●uch a reverence for , that before ●e went about any business into ●he Senate he went to prayers in●o the Capitol , looking for no good success from the Counsells ●nd indeavours of men , without ●he blessing of God , who he ●hought made , and was sure ●overned the World ; and indeed ●here was no man ever went ●eriously about any great matter but at last he was glad to take in the assistance of a God , as Numa consult with Egeria , Zamolcus the Thracia● with AEgis , Lucurgus , Solon & Min● with Iove , Mahomet with the Angel Gabriel , Gods messenger , Ca●ligula with Castor and Pol●ux . 16. And as we have made ● clear , that all men have near thei● latter end a sence of Religion So Plutarch in his Book of Liv● concludes most of his Hero● Histories with discourse of Relig●●on , how divine doth he treat ● Immortality , an● the happiness of a future stat● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. whe● the body lyeth under pale deat● the Soul remains carrying upon the image of eternity , for that is t●● only thing that came from the God & must return thither , not with , b● without the body altogether pu● and spiritual , nothing followin● it but vertues , which place it among the Heroes and the Gods. How rationally doth he discourse of the Divine Nature , and the being of a God , towards the close of Pericles his life ? how seriously doth he bring in Fabius Maximus that great commander in the emminent danger of the Common-wealth , not training his men , but ●●rching in the Sybills books , and ●●lling his Countrey-men that they ●ere overthrown , not by the ●eakness or rashness of the Souldiers , but by their neglect and contempt of the Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beginning his great enterprize for the saving of ●is Country bravely , with the ●ervice of the Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●s Plutarch goeth on p. 176. not ●esigning to ensnare mens minds with superstition , but to confirm ●heir valour with piety , and to ease their fears with the hope of Divine assistance , raising the desponding peoples minds by Religion to better hopes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was a common principle amongst them , that the Gods gave success to vertue , and prudence : upon which Fabius advised them , not to fear their enemies , but to worship the Gods ; and speakin● of his successes , he hath thes● words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But these you must ascribe t● the goodness of the Gods : It wa● the same man , who when he wa● asked what he should do with th● Gods of Tarentum , answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us leave to the Tarentines th● Gods that are angry with them . How easily doth the same A●●ther dispute of the influence Go● hath upon the will of man by ve●●tue , and on the frame of nature b● miracles and prodigies , in Coriolanus , Camillus , and Dion : how gravely doth he assert in Marius , that the neglecting of the study of true wisdom will revenge it self , the despisers of it [ as he saith ] not being able to do well in their greatest prosperity , and the lovers of it not doing ill in their lowest adversities . How seriously doth Themistocles promise the Persian King ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to honour the ●ing , and to worship the God that ●reserveth all things . How de●outly doth Camillus , p. 131. ap●eal to the Gods as Judges of ●ight , and Wrong , Confessing ●fter all his great exploits , that ●e owed his greatness , not to his ●wn actions , but the Gods favour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] ●ho was upon all occasions pre●●t with him by many and great ●●nifestations of himself , of which Plutarch hath this grave discourse , To believe these manifestations or disbelieve them is a matter of great uncertainty , som● by too easy a Faith falling to superstition , and vanity , others by too obstinate an unbelief into ● neglect of the Gods , and loosnes● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wa●●ness , and a mean are best . Ho● resolvedly doth Cato minor , wh●● he would not yield to Caesar , ●● whom the world submitte● choosing rather that Caesar shou●● envie his death , than save h●● life ; ) First read over Plato discourse of the Soul , which w●● found over his beds head , an● then he dispatched himself wi●● assurance of enjoying what h●● read : As Empedocles having p●●●●sed a discourse of the etern●● state of Souls , threw himself in● AEtna , and Pliny into Ves●vius t●● emblem● if not the real s●at ●hat state . And there was nothing made Artaxarxes so afraid of death when the Assassines broke ●nto his Chamber , as the uncertain●y of his state after he was dead , ●he reason why he wept when he ●ooked upon his vast Army to ●onsider that of 300000 men there ●ould not in sixty yeares be two ●en in the land of the Living . ●he vanity , indeed and shortness ●● life was so much upon Augustus ●●sars spirit , that when he was ●●ying he spoke to his friends ●bout him to clap their ●●nds , intimating to them that ●●s life was only a short stage , and ●● dying a going off from it . Of ●is , Titus Vespasian , the delight of ●ankind , that dismissed from him ●●ne sad , was so sensible , that if ●● remembred at night that he ●●d done no good that day , he ●●ould cry out perdidi●●●ends ●●ends , I have lost a day . And that Prince was so sensible of a deity in the government of the World , that when Crowns were sent him upon his conquest of Ierusalem , he refused them , saying that he did it not himself , but God to shew his wrath upon the child●en of disobedience ( if I ma● so translate Pezel . p. 35. ) made u● of him as an instrument and th● rod of his anger . And so serio●● was he and Nerva upon the thoughts , that Apollonius Thyan●us in Phylostratus saith , neither ● them was ever seen to smile ● play . And Trajan entring upo● his government said , I enter int● this palace in the same temp● that I wish I were of when I g● out of it . These persons no dou● finding the vanity of the Wor● as● feelingly as septimus Sever● did , who left this testimony of ●● life● I have been all things , and profiteth me nothing . And Alexander severus allowed Christianity out of love to that one precept , do not that to another which thou wouldst not have done to thy self , a precept , upon consideration of the excellency of it , he had engraven on his Plate , and Roomes , and proclaimed at the punishment of all malefactors . And indeed Religion was so amiable in the eyes of most of the greatest men ●n the World , that Charles the ●reat said of it as another Em●erour had done before him , that ●e gloried more in being a Son of ●he Church , then in being an Em●erour of Rome ; and when an Affrican King ready to be Bap●●zed in his house , saw twelve Christian beggars , and asked ●hose servants they were , was ●ld they were Christs , thereupon ●●fused Baptism , because the ser●ants of Christ were so poor , the Emperour replied , that if he went to prayer three times a day as he did he would ●ind such inward excellencies in Religion as would recompence all the outward inconveniences that might attend it . Dan. Heinsius , a Master ( as Seld●n expresseth it , tam severiorum quam amoeniorum Literarum , History-professor at Leyden , Secretary and Bibliothecary of the same University , and appointed Notary of the Synod of Dort , said at last , Alas , as to humane Learning , I may use Solomon's expressions , That which is crooked cannot be made strait . Methinks ( saith Hensius , and Master Baxter out of him ) I could bid the world farewel , and immure my self among my Books , and look forth no more , ( were it a lawful course ) but shut the doors upon me , and ( as in the lap of Eternity ) among those Divine Souls employ my self with sweet content , and pitty the rich and great ones that know not this happiness . Sure then it is a high delight indeed , which in the true lap of Eternity is enjoyed ! Cardinal Mazarine , having made Religion wholly subservient to the Secular interest , amassed to his own interest and person all ●he Treasure and Intere●t of Eu●ope , and managed the Crown of ●rance for several years together ; ●iscoursed one day with a Sorbon Doctor concerning the immortali●y of the soul , and a mans eternal ●state ; and then wept , repeating ●hat Emperours saying , Animula ●agula blandula , quae abibis in lo●● ? O my poor Soul , whither mil●●hou goe ? Immediately calling for ●●s Confessor , and requiring him 〈◊〉 deal freely with him , and vow●●g ten hours of the day for Devotion , seven for Rest , four for Repasts , and but three for business : saying one day to the Queen-mother , Madam , your favours undid me : were I to live again , I would be a Capuchin rather then a Courtier . Cardinal Richlie● , after he had given law to all Europe many years together , confessed to P. du Moulin , that being forced upon many irregularities in his life●time by that which they cal Reason of State , he could not tell how to satisfie his Conscience for several thing● and therefore had many tempta●tions to doubt and disbeleive 〈◊〉 God , another World , and th● immortality of the soul ; and b● that distrust , to releive his akin● heart : But in vain ; so strong ( h● said ) was the notion of God o● his soul , so clear the impressio● of him upon the frame of th● World , so unanimous the conse●● of mankind , so powerful the convictions of his conscience , that he could not but taste the power of the world to come ; and so live as one that must die , and so die as one that must live for ever . And being asked one day why he was so sad : he answered , Monsieur , Monsieur , the soul is a serious thing ; it must be either sad here for moment , or be sad for ever . Sir Christopher Hatton , A little before his Death , advised his Relations to be serious in the search after the will of God in the holy Word : For ( said he ) it is deservedly accounted a piece of excellent Knowledge , to understand the Law of the Land , and the Customs of a mans Country ; how much more to know the Statutes of Heaven , and the Laws of Eternity , those immutable and eternal Laws of Justice and Righteousness ! to know the will and pleasure of the Great Monarch and Universal King of the World ! I have seen an end of all Perfection ; bu● thy Commandments , O God , are exceeding broad . Whatever other Knowledge a man may be endued withal , could he by a vast and imperious Mind● and a Heart as large as the San● upon the Sea-shoar , command ●l● the Knowledge of Art and Nature● of Words and Things ; could h● attain a Mastery in all Languages and sound the depth of all Art and Sciences ; could he discours● the Interest of all States , the Intrigues of all Courts , the Rea●son of all Civil Laws and Constitu●tions , and give an Account of a● Histories ; and yet not know t●● Author of his Being , and the Pr●●server of his Life , his Soveraig● and his Judge ; his surest Refug● in trouble ; his best Friend , 〈◊〉 worst Enemy ; the Support of h●● Life , and the Hope of his Death ; his future Happiness , and his Portion for ever ; he doth but sapienter descendere in infernum , with a great deal of wisdom go down to Hell. Francis Iunius , * a Gentile and an Ingenious Person , who hath written his own Life , as he was reading Tully de Legibus , fell into a perswasion nihil curare Deum , nec sui , nec alieni ; till in a Tumult in Lyons , the the Lord wonderfully delivered him from imminent death , so that he was compelled to acknowledg a Divine Providence therein : And his Father hearing the dangerous ways that his Son was mis-led into , sent for him home , where he carefully and holily instructed him , and caused him to read over the New Testament ; of which himself writ thus : Novum Testamentumaperio , ex . hibet se mihi adspicienti primo augustissimum illud caput , In principio erat Verbum , &c. When I opened the New Testament , I first lighted upon Iohn's first Chapter , In th● beginning was the word , &c. 〈◊〉 read part of the Chapter , and wa● suddenly convinced that the Divinity of the Argument , and th● Majesty and Authority of th● Writing , did exceedingly exce● all the Eloquence of Human● Writings : My Body trembled , m● Mind was astonished , and was s● affected all that day , that I kne● not where and what I was . Th● wast mindful of me , O my God , a●●cording to the multitude of t●● Mercies ; and calledst home thy lost Sheep into thy Fold . And as Iustin Martyr of old , so he of late professed , that the power of godliness in a plain simple Christian wrought so upon him , that he could not but take up a strict and a serious Life . The Earl of Leicester , in Queen Elizabeths days , though allowing himself in some things very inconsistent with Religion , came at ●ast to this Resolution ; that Man differed not from Beasts so much ●n Reason , as in Religion : and that Religion was the highest Reason ; nothing being more Rational , than ●or the supream Truth to be be●ieved , the highest good to be em●raced , the first Cause and Almighty Maker of all things to be ●wned and feared ; and for those who were made by God , and live ●holly upon him , to improve al for ●im , & live wholly to him : Agree●ble to the Apostle , give up your Souls and Bodies unto him , whieh is your reasonable Service . Galeacius Caracciolus , Marques● of Vico , a Noble Personage of ● great estate , powerful Relations● both in the Emperours● and in the Popes Court the latter of which wa● his near Relation ; notwithstanding the grea● Overtures of his Master , Pathetick lette● of his Uncle , bitte● Cryes and Tears of hi● Parents , his Wife and Childre● the loss both of his Honou● and Estate , forsook his Country and all that was dear to him , t● come to Geneva , and embrace● reproached , despised and perse●cuted truth , with Moses , to who● he is compared , choosing ●ather ● suffer afflicti●n with the people 〈◊〉 God , than to enjoy the pleasur● of sin for a s●as●n ; esteeming th● reproach of Christ , greater riches than the treasures of the world , because he had a respect to the recompence of reward , And endured as seeing him who is invisibe : where he used to say , that he would not look upon himself as worthy to see the Face of God , if he prefered not one hours communion with Christ , before all the riches , and pleasures of the world . — ( Saith a great man speaking of this Marquess ) Non celandum est hominem primariâ familiâ natum , honore & opibus florentem , nobilissimâ & castissimâ ●uxore , numerosa prole , domestica quiete & concordia totoque vitae statu beatum , ultro ut in Christi Castra migraret patria cessisse : ●ditionem fertilem , & am●nam lautum patrimonium , commoda● non minus , quam voluptuosam habitationem neglexisse splendorem domesticum , patre , conjuge , liberis , cognatis ex affinibus sese privasse , &c. Galen , ( who should have been mentioned before ) in his excellent book de usu partium , which Gassendus supposeth he writ with a kind of enthusiasm upon him ( adeo totum opus videtur conscriptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) and so that [ to use the words of a learned man ] all those seventeen books of his upon that subject , are a kind of 119● Psalm in Phylosophy , or a perpetual Hymn upon the praise of the great Creator , a just commentary upon those words of the Psalmist● Psal. 139. 14. I am fearfully , an● wonderfully made : marvellous ar● thy works , and that my Soul knoweth right well . I say , Galen observing the beautiful and useful contexture o● mans body , which Lactantius calls Commentum Mirabile , could not choose but break out into the praise of him that made it , handling this argument for the Divine providence & wisdom , in ordering the several parts of animals , and adapting them to their several uses against Epicurus then , with as much zeal & exactness as any Christian can do now against Atheists ; So that , that whole book contains in it a most full and pregnant Demonstration of a deity , which every man carryeth about him , in the ●rame of his body , on which ac●ount men need not goe out of ●hemselves to find proof of a deity , ●hether they consider their minds ●r their bodys , those Domesticos ●stes , of which all men that have ●●nsidered them , have said as Heraclitus said in another case , etiam hû dii sunt . This instance makes good a● learned mans observation , that however men may for a time offer violence to their reason , and conscience , subduing their understanding to their wills and appetites ; yet when these facultie● get but a little Liberty to examine themselves , or view the world ; or are alarumed with Thunder , Earth●quake , or violent sickness , the● feel a sense of a deity brough● back upon them , with greate● force and power than before the● shook it off with . These and som● other considerations of this natu●● wrought upon Funcius the learne● Chronologer , that reflecting upo● his deserting the calling of a D●●vine to advance to the honour 〈◊〉 a Privi-counsellor , he left th● warning to posterity . Disce mei exemplo mandato m● nere fungi , & fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which you may understand by the admonition , Iustus Ionas , Son of a Divine of that name , bequeathed next year to all that came after him : Quid juvat inn●meros scire atque evolvere casus , si facienda fugis , si fugienda facis . 9. Sir Philip Sidney ( a Subject indeed of England , but they say chosen King of Poland , whom the Queen of England called her Philip , the Prince of Orange his Master , whose friendship the Lord Brooks was so proud of , that he would have it to be part of his Epitaph , here lyeth Sir Philip Sid●eys friend ; whose death was la●ented in verse by the then ●ings of France , and Scotland , and ●he two Universities of England , ●epented so much at his death , of ●hat innocent vanity of his life , his ●rcadia , that to prevent the unlawful kindling of heats in others , he would have committed it to the flames himself ; and left this farewel among his friends , Love my memory , cherish my friends , their faith to me may assure you that they are honest , but above all , govern your will and affections by the will and word of your Creator ; in me behold the end of this world and all its vanities . 10. The late famous Frenc● Philosopher , De Cartes ( who shoul● have been thought on sooner ) though no Atheist , because s● zealously asserting the existenc● of God , and the immortality o● the Soul , yet because he is muc● in vogue with men Atheisticall disposed , as if his Hypothe●●● ascribing so much to the power o● matter , served theirs that thin● there is nothing left to do for th● providence of a God ; and as he thought he could clear up the account of the worlds beginning without a God ; is a great evidence of the power of Religion , when after his long * discourse of the power and notion of matter , this great improver , and discoverer of the Mechanical power of matter doth ingeniously confess the necessity , not only of Gods giving motion in order to the Orgine of ●he universe but of his conserving motion in it , for the uphold●ng of it : considero Materiam ( they are his own words in his ●nswer to the third letter of H. M. p. 104 ) Sibi libere permissam , & nullum aliunde impulsum susci●ientem , ut plane quiescentem , illa autem impellitur a deo , tantunde● motus sive translationis in ea co●●servante quantuw ab initio posui●● And therefore it s no wonder tha● it is reported of one of the greates● unbelievers now among us ; tha● he trembleth at the thought o● death , because though in an h●●mour , he speaks strangely 〈◊〉 God , yet in his study , a●● thoughts , he cannot but tremb●● before him ; and whatever his pe●●vishness hath spoken of the ete●●● Spirit , his Phylosophy owns , a●● fears him , without whom he m●● wrangle , but he cannot sleep ; ye●● he that talketh so peremptory ● of the great God in public● looketh not so in private : The● may be some Atheists in comp●pany , but there is none alone ; a●certainly he would not be so ● fraid in the night to put out t●● light on the beds head , but that confesseth it impossible to ext●●guish the candle of the Lord in his bosome , for we may say of those that are commonly called Athiests , as Plato [ de rep . l. 9. ] doth of Ty●ants [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] &c. If any ●erson could but see ●hroughly into their Souls , he should find ●hem all their lives ●ull of fear , grief and torments ; ●ectus inust●e deformant maculae ●it●isque inolevit imago . And I do not wonder at it since ●trabo reckoneth this among the ●pophthegms of the Indians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are judgements in ●he invisible state , and that the ●rachmans esteemed ●his life , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ut the state of a new ●orn Infant , and death ●as a new birth , to a ●etter and a more ●●essed life to them ●●at followed wisdom ; whereof the Gaules , and the Brittains were in C●esars time so confident , that he saith , [ 1 de bel . Gal. ] that the reason why they fought so obstinately was because they were taught by the Druids not to fea● death , because they knew it wa● but passage to a better life , th● Soul in their opinion not perishing● but passing from one to another ● which Lucan hath expressed in hi● ranting way , thus Longae , Canitis● cognita , vitae mors media est , cer●● populi quos despicitarctos Faelices er●rore suo , quos illetimorum maxim● haud urget lethi metus , inde ru●● di , in ferrum , mens prona viri●● animoeque capaces mortis , & ig●●vum est rediturae parcere vitae . Gregentius Arch-bishop of T●●phra , in the Kingdom of the Ho●●rites , in the Empire of AEthiopi● many hundred years agoe , up● the request of the Godly King that place , undertook a Disputa●●●on with the Jews about the truth of Christian Religion , ( the dispu●ation is at large Printed out of an ●ncient M. S. procured by Abbat Noall , his Christian Majesties Envoy to Constantinople , and the East : in the first volume of the Bibliotheca patrum , p. 194. pub●ished at Paris , 1624. ) Lent being over , and the Jews ●omming to give an account of ●hemselves before the King , and ●ll the Nobility of the Kingdom . ●oly Gregentius the Arch-bishop ●ndertook for the Christians , and ●erbanus a learned man in the ●ewish Laws and Prophets under●ook for the Jews in a solemn ●isputation before the most ●●lemn assembly in the world , ●●veral dayes until Herbanus be●●●g astonished to hear so many pla●●s of the Law and Prophets al●●dged for Christ , was so ingeni●s as to confess , that since Mos●s came from God , the Iews should hear him ; and since Christ came from God the Christians should hear him , and to offer , that if Chris● were come already as he believed he was to come in Person , and end the controversie with mankind an offer which all the Jews asse●●ted to , with a loud voyce to God● the King and the Archbishop say●ing , shew us Christ , and we wi●● believe in him , whereupon th● Archbishop leaving the assembl● went aside to pray , and as th● King and the assembly said Ame● to the close of his prayers , ther w● an Earthquake about them ; an● in the East , the heaven opene with a great brightness abo●● them , from whence the Lo●● Jesus appears in glory befo●● them : and after each side wa● little recovered of its Extasies , t● the one of joy , the other of fe● bespeaks them thus , with a Io● voyce upon the prayer of the Archbishop and the Faithful ; I ●ppear before your eyes , who was ●●●cifyed by your Fathers ; at ●hich voyce the astonished Jews ●ere struck blind , and upon en●●uiry , finding that the Christians ●ere not so , Herbanus being led ●the Archbishop , desired that he ●ould pray Christ to open their ●●es , as he had shut them , and ●●ey would believe when they 〈◊〉 that he could do good as well ●evil ; adding that if he did 〈◊〉 , he should answer it in the 〈◊〉 of Judgement . The Archbishop answered , that ●●on condition they would be ●●ptized , they should receive ●●eir sight : what if we should Baptized and continue blind 〈◊〉 Herbanus ; let one of you be ●●ptized , answered the Arch●●●hop ; they consented , and the man no sooner had his head sprinkled , but he had his eyes opened , and cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christ is true God , and I believe in him , whereupon all the rest were Christened , to the number of 505000. men● Moses appearing likewise to Herbanus , for whom the King stood who made him a Senator , in ● vision , submitting himself 〈◊〉 Christ , in whose Religion th●● whole Country was instructed becomming as strict Christian● ( after many days praying for pa●●don ) as they had been obstinat● Jews . Sophronius Bishop of Ierusale● delivereth the fo●●lowing History , as most certain and i●●fallible Truth to P●●sterity . That Leontius Apiamens● a most faithful and Religious man that lived many years at Cyrene , assured them that Synesius ( who of a Philosopher became a Bishop ) found at Cyrene one Evagrius a Philosopher , who had been his old acquaintance , fellow-student , and intimate friend , but ●n obstinate Heathen , with whom ●ynesius was earnest , but in vain , to become a Christian , following with arguments for Christian Reli●ion so close , that the Heathen , ●hough he persisted a great while ●n discourses to this purpose ; that to him it seemed but a meer fable and deceit , that the Christian Religion teacheth men , that this world shall have an end , and that all men shall rise again in these bodies , and their flesh be made immortal , and incorruptible , and that they shall so live for ever , and shall receive the reward of all that they have done in the body ; and that he that hath pitty on the poor , lendeth to the Lord , and he that giveth to the poor and needy shall have treasure in Heaven , and shall receive an hundred fold from Christ , together with eternal life . Yet being convinced by Synesi●● his close arguments , that they wer● certain truths he and his famil● was Baptized , and not long afte● brought Synesius three hundre● pounds in Gold , to be distribute among the poor , upon conditio● he would give him a bill under h●● hand that Christ should repay hi● in another world , which he did not long after , Evagrius being ne● death , ordered his Sons ●● his burial to put Synesius his b● in his hand ; they did so , and t●● third day after , the Philosoph● seemed to appear to Synesius the night , and say unto him [ co●● to my Sepulchre where I lye , and take thy bill , for I have received the debt , and am satisfyed : which for thy assurance I have written with my own hand ] whereat the Bishop informed his Sons what he had seen , when he knew not what they had done , who going with him to the grave , found this bill ●n the dead mans hand , thus sub●cribed [ Ego Evagrius Philosophus &c. i. e. I Evagrius the Philoso●her , to the most holy Lord Bishop ●ynesius greeting : I have received ●he debt which in this paper is written with thy hand , I am satis●yed , & have no action against thee or the gold which I gave thee , ●nd by thee to Christ our Saviour ] ●hey that saw the thing admired , ●●d glorified God that gave such ●onderful evidences of his pro●ises to his servants : and saith ●●ontius , this bill subscribed thus 〈◊〉 Philosopher is kept at Cyrene most carefully in the Church to this day , to be seen of as many as desire it , though ( to use Master Baxters words , who recites this very passage before his book of Crucifying the world ) we have a sure word of promise sufficient for us to build our hopes on ; yet I thought not it wholly improfitable , to cite this one History● from so credible Antiquity , that the Works of God may be had i● remembrance . King Charles the firs● had that sense of Reli●gion upon his Spirit , 〈◊〉 that the one act of passing the 〈◊〉 for the Earl of Strafford's deat● and the other to the prejudice of the Churches of England and Scotland , troubled him as long as he lived , and brought him not only to vow as he did before the most Reverend Father in God G. Lord Archbishop of Canterbur● , to do Penance for them ; but also to a resolution never to allow the least thing , though it was but the little Assemblies Catechism , against his conscience . And when it was ●old him his death was resolved ●on , he said , I have done what I ●ould to save my life , without losing ●y Soul , and sinning against my ●onscience . Gods will be done . Sir Walter Rawleigh , ●t the meeting usually ●eld with the Virtuosi in the Tower , discoursing of Happiness , urged , that it was not only a freedom from Diseases and pains of the body , but from anxiety and vexation of Spirit ; not only ●o enjoy the pleasures of Sense , but peace of Conscience , and inward tranquility ; to be so , not for 〈◊〉 little while , but as long as may be and , if it be possible , for ever● And this happiness , so suitable f●● the immortality of our Souls , an● the eternal state we must live i● is only to be met with in Reli●gion . Master Howard , afterwards th● Learned Earl of Northampton , b●●ing troubled with Atheistical sug●gestions , put them all off this wa● viz. If I could give any accou●● how my self , or any thing else , h● a being without God ; how the● came so uniform and so constan● cansent of mankind , of all ag●● tempers and educations , ( otherwi●● differing so much in their apprehensions ) about the being of God , the immortality of the Soul , and Religion ; in which they could not likely either deceive so many , or being so many , could not be deceived ; I could be an Atheist . And when it was urged that Religion was a State policy to keep men in awe ; ●he replied , that he would believe ●t , but that the greatest Politici●●s have sooner or later felt the ●ower of Religion in the grievous ashes of their consciences , and dreadfulness of their apprehension ●bout that state wherein they must live for ever . Bishop Vsher , that most learned ●nd knowing Prelate , after his in●efatigable pains as a Christian , a●●cholar , a Prelate , and a Preacher●●●ent out of the World with this ●rayer , Lord , forgive me my sins ●f Omission ; and desired to die as Master Perkins did , imploring the Mercy and Favour of God. Sir Iohn Mason , Privy Councellor to King Henry the eighth , and King Edward the sixth , whom some make Secretary of State , setting him a little too high ; others Master of the Requests● placing him as much too low , upon his death-bed called for hi● Clerk and Steward , and delivered himself to them to this purpose : ● have seen five Princes , and bee● Privy-Councellor to four ; I have seen the most remarkable ob●servables in forreign parts , an● been present at most State-tran●●actions for thirty years together and I have learned this after 〈◊〉 many years experience , that Se●●ousness is the greatest Wisdo● Temperance the best Physick , ● good Conscience is the best 〈◊〉 state ; and were I to live again , would change the Court for Cloyster , my Privy Cousellers bustles for an Hermits retirement , and the whole life I lived in the Palace , for one hours enjoyment of God in the Chappel : all things else forsake me , besides my God , my duty , and my prayer . Sir Henry Wotton , after his many years study , with great proficiency and applause at the University ; his neer relation to the great favorite Robert Earl of Essex , his ●ntimacy with the Duke of Tus●any , and Iames the sixth King of Scotland , his Embassies to Holland , Germany , and Venice ; desired to re●ire , with this Motto , Tandem didi●it animas sapientiores fieri quiescendo ; being very ambitious of of the Provostship of Eaton , that ●e might there enjoy his beloved Study and devotion , saying often , ●hat the day he put his Surplice on , was the happiest day of his ●ife : That being the utmost happiness a man could attain to ( he said ) to be at leisure to be , and to do good ; never reflecting on his former years , but with tears he would say , How much time have I to repent of ! and how little to do i● in ! Charles the fifth , Emperour of Germany , King of Spain , and Lor● of the Netherlands , after three and twenty pitcht Fields , six Triumphs , four Kingdom● won , and eight Principalities added to hi● Dominions , fourtee● Wars managed , resigned all these , retired to his Devotion in a Mo●nastery , had his ow● Funeral celebrated be●fore his face ; and left this testimony of Christian Religion , That the sincere profession of it had in it sweets and joys that Courts were strangers to . Sir Francis Walsingham , toward the latter end of his life grew very melancholy , and writ to the Lord Chancellor Burleigh to this purpose : We have lived enough to our Countrey , to our Fortunes , and to our Soveraign : it is high time we began to live to our selves , and to our God. In the multitude of affairs that passed thorow our hands , there must be some miscarriages , for which a whole Kingdom cannot make our peace . Whereupon some Court-humo●i●ts being sent to divert Sir Fran●is , Ah , said he , while we laugh , all ●hings are serious round about us : God is serious , when he preserveth ●s , and hath patience towards us ; Christ is serious , when he di●th for us ; the holy Ghost is serious , when he striveth with us ; the holy Scripture is serious , when it is read before us ; Sacraments are serious , when they are administerd to us ; the whole Creation is serious , in serving God and us : they are serious in hell and heaven ; and shall a man who hath one foot in his grav● jest and laugh ? Don Lewis de Haro , after he had lived a great while the grand Favourite and States man of Spain , but with too little regard of Religion , growing melancholy , was taken up by a Wit of Spain for being Priest-ridden , and troubling his head with those notions of the immortality of the Soul , and the state of the other world ; he answered him with Tertullian'● words , Quaedam & Natura not● sunt , ut mortalitas animoe pene● plures , ut Deus noster penes omnes● Vtar ergo & sententia Platoni● alicujus pronunciantis , Omnis anima est immortalis . Vtar & Conscientia populi contestantis Deum deorum . Vtar & reliquis communibus sensibus , qui Deum judicem praedicant [ Deus videt ] & deo commendo , at cum aiunt [ mortuum quod mortuum ] & [ Vive dum vivis ] & post mortem omnia finiun●ur , etiam i●sa tunc meminero & cor vulgi cinerem à Deo deputatum , & ipsam sapientian seculi stultiti●m pronunciatam . Tunc si & haereticus ad vulgi vitia , vel seculi ingenia confugerit , discede dicam , ab Ethnico , Haereti●e . Philip the third of Spain lying on his death bed the last of March. 1621. Sent thrice at midnight for Florentius his Confessor and Court-preacher , who with the Provincial of Castile discoursed to ●im of approaching death , ex●orting him to submit to Gods ●ill so gravely that Majesty its self could not choose but weep● and after some intermission from his tears , and thanks for his wholesome Admonition , the King spake to him , thus , do you not remember that in your Sermon on Ash-wednesday , you said that one of your Auditors might dye that Lent that toucheth me , and loe now my Fatal hour is at hand ; but shall I obtain eternal felicity ? at which words great grief and trouble of mind seising the poor Prince , he said to the Confessor , you have not hit upon the right way of healing , is there no other remedy ; which words when the Confessor understood of his body , the King subjoyne● Ah! Ah! I am not sollicitious o● my body , and my temporary disease , but of my Soul ; and the Confessor sadly answered , I have done what I could , I must commit the rest to Gods providence . Upon this occasion Florentius discourseth at large of Gods mercy , remembring his Majesty what he had done for the honour and worship of that God : to which the King replied , Ah , how happy were I , had I spent these twenty three years that I held my Kingdom in a retirement ; and the Confessor rejoyned , that it would be very acceptable to God , if he would lay his Kingdom , his Majesty , his Life , and his Salvation at the feet of his crucified Saviour Jesus Christ , and submit himself ●o his will : willingly , willingly , ●aid the heart-sick King , will I do ●his , and from this moment , do I ●ay all that God gave me , my Do●inions , Power and my Life at ●he feet of Jesus Christ my Savi●ur , who was crucified for me , ●hose image he then kissed with ●ingular affection , sayi●g , moreover to Florentius ( and it was some of the last words he spake ) now really you have suggested to me very great comfort . Count G●ndamar , was as great a Wit and States-man as ever Europe knew , and took as much liberty in point of Religion ; till declining in years , he would say , as they say of Anselm , I fear nothing in the World more then Sin : often professing , that if he saw corporally the horrour of sin on the one hand , and the Pains of Hell on the other , and must necessarily be plunged into the one , he would chuse Hell rather than Sin ; yea● That what liberty soever he ha● taken , he had rather be torn in pieces by wild Horses , than wittingly and willingly commit an● Sin. Should we now turn over the Lives of the Fathers , and the Saints in all ages , we shall find that they had so much comfort from Religion since they professed it , [ for he that believeth hath the witness in himself ] that they can joyn with Saint Polycarp . who when perswaded to swear by the ●ortune of Caesar , and blaspheme or renounce his Saviour , said , Fourscore and six years have I served Christ ; I have found him 〈◊〉 good master , neither hath he ever offended me in any thing : I have lived by him , I will live to him . Salm●sius , that excellent French Scholar , whom the Learned men of his time never mention without su●h expressions as these , Vir nunquam sat is laudatus , nec temere sine laude nominandus , Gu● . Riv. Pref. ad Vindic. Evang. ●otius Reipub. Literariae decus , went out of this World with these words in his mouth , Oh I have lost a world of Time ! Time , that most precious thing in the World , whereof had I but one year longer , it should be spent in Davids Psalms , and Paul's Epistles : Oh Sirs ! ( said he to those about him ) mind the World less , and God more ; all the Learning in the World without Piety , and the true fear of God , is nothing ●●rth : The Fear of the Lord , that is ●●sdom ; and to depart from evil , that is Vnderstanding . Grotius , the greatest Schola● that this age boasted of after so many Embassies well performed abroad , and as many Transaction● well managed at home ; after a● exact survey of all the Hebrew , Greek and Latine Learning ; afte● so many elaborat● Discourses in Divinity , and other part● of Learning ; concluded his Life wit● ●his Protestation , That he would give all his Learning and Honour ●or the plain Integrity and harm●ess Innocence of Iean Vrick , who was a devout poor man , that spent ●ight hours of his time in prayer , ●●ght in Labour , and but eight in ●leep , and other Necessaries : and ●his complaint to another that ad●●red his astonishing industry ; Ah! Vitam perdidi , operose nihil agendo ! and this Direction to a third , that desired him in his great Wisdom and Learning , in brief to shew him what to do , vi Be serious . The Earl of Strafford , O trust not i● man that shall die , nor in the Son of ma● that shall be made a● grass . There is no confidence in Princes : the onl● thing that stands by a man , is the blood of Christ , and the testimony of a good Conscience . Doctor Donne , A Person of a great parts and spirit as any thi● Nation ever beheld , being upo● his death-bed taking his solem● farewel of his most considerabl● friends , lef this with them : I re●pent of all my life , but that part 〈◊〉 it I spent in communion with Go● and doing good . That person in dying hour shall wish hi●self not man , that hath not been a good Ch●●stian . Sir Spencer Compton , Brother to ●he Right Honourable the Earl of Northampton , calling to him such Reverend persons as Bishop Mor●ey , and Doctor Earles , when he was on his death-bed at Bruges , he ●aised himself upon his pillow , ●nd held out his arms as if he were to embrace one , saying , O my ●esus ! Intimating the comforts ●hat then flowed in from the holy ●esus into his Soul. After which ●oly ecstasie , composing himself ●o a calm and serious discourse , ●e said to the standers by , O be ●ood ; O keep close to the principles ●f Christian Religion ; for that ●ill bring peace at the l●st . Edward Peito Esqire , ●fter he had told his ●hysitians that God had ●ent him his Summons , it ●as his expression , tha● al the sins of his former life did even kick him in the face ; and that if we do well , now he saw the evil attendiug well-doing was short , but th● good eternal ; If we do ill , th● pleasures of doing ill pass away and the pain remaineth ; his chie● charge about his children , bein● that they should have a Religio●● Education , that they might hav● God for their portion , as well 〈◊〉 his Estate . An Excellent person havi●● writ exquisitely for Christian R●●ligion , hath this discourse of t●● Nature of it , viz. Doth now th● conquest of Passions , forgiving 〈◊〉 Injuries , doing Good , Self-deni●● Humility , Patience under crosse which are the real expressions 〈◊〉 Piety , speak nothing more No●● and Generous then a luxurio●● malicious , proud , and impati●● Spirit ? Is there nothing more b●● coming and agreeable to the So● of man in exemplary Piety , and a holy well-ordered conversation , then in the lightness and vanity ( not to ●ay rudeness and debau●hery ) of those whom the World accounts the greatest Gallants ? Is there nothing more graceful and pleasing in the sweetness , ●●andour , and ingenuity of a truly Christian temper and disposition , ●hen in the revengeful , implacable Spirit of such , whose Honour lives ●nd is fed by the blood of their ●nemies ? Is it not more truly ho●ourable and glorious , to serve ●hat God who commandeth the World , then to be a slave to those ●assions and Lusts which put men ●pon contiuual hard service , and ●orment them for it when they ●ave done it ? Were there no●hing else to commend Religion ●o the minds of men , besides that ●ranquillity and calmness of Spirit , ●hat serene and peaceable temper which follows a good Conscience , wheresoever it dwells , it were enough to make men welcome that guest which brings such good entertainment with it . Whereas the amazements , horrours and anxieties of mind , which at one time or other haunt such who prostitute their Consciences to a violation of the Laws of God , an● the Rules of rectified Reason , ma● be enough to perswade any rational person , that Impiety is th● greatest folly , and Irreligion mad●ness . Sir Thomas Smith , after he ha● many years served Queen Eliz●beth as Secretary of State , an● done many good services to th● Kingdom , particularly to the se●ling of the Corn-rate for the U●●●versities , dis●harged all affairs a● attendants a quarter of a year b●●fore he dyed , sent to his singul● good Friends , the Bishops of Wi●chester and Worc. intreating them to draw him out of the word of God the plainest and exactest way 〈◊〉 making his peace with God , and living godly in this present world ; ●dding , that it was great pitty men knew not to what end they were born into this world , until they were ready to go out of 〈◊〉 . My Lord Bacon would say , towards the ●●tter end of his life , ●hat a little smattering ●● Philosophy would ●●ad a man to Atheism , ●●t a through insight ●●to it will lead a man ●●ck again to a first ●●use ; and that the first ●●inciple of right rea●●n , is Religion ; in reference to which , it was the wisest way to live strictly and severely : for i● the opinion of another world be not true , yet the ●weet●st life in this world is Piety , Vertue and Honesty ; If it be , there are none so miserable as the loose , the carnal and profane Persons , who lived a dishonourable and a bas● life in this world , and were lik● to fall to a most wofull state in th● next . Prince Henry's l●● words . O Christ , th● art my Redeemer , an● I know that thou h●● redeemed me : I who● depend upon thy P●●●vidence and Merc●● From the very bott●● of my Heart I comme my Soul into thy ha●● A Person of Qua● waiti●g on the Prince in his sickness , who had been his constant Companion at Tennis , and asking ●im , how he did , was answered , ●h Tom ! I in vain wish for that time , I last with thee and others , in ●ain Recr●ation . Now my Soul be glad , for at ●l the parts of this Prison the ●ord hath set his aid to loose ●●ee ; Head , Feet , Milt and Liver ●re failing : Arise therefore , and ●ake off thy Fetters , mount from ●●y Body , and go thy way . The Earl of Arundel , ●●ing on his Death●●d , said , My flesh and 〈◊〉 heart faileth ; and 〈◊〉 Ghostly Father ad●●d the next words , ●●at● God was the strength of his ●●rt , and his portion for ever ; 〈◊〉 would never fail him : He an●●ering , ●ll the world ●ath failed● 〈◊〉 will ●ever failu●e . Master Seldon , who had comprehended all the learning and knowledge that is either among the Jews , Heathens ; nor Christians ; & suspected by many of too little a regard to Religion : one after●noon before he dye● sent for Bishop Vsher and Doctor Langbar●● and discoursed to the● to this purpose : T●●● he had surveyed mo●● part of the Learn●●● that was among the 〈◊〉 of Men ; that he 〈◊〉 his Study full o● Boo● and Papers of most subjects in 〈◊〉 World ; yet that at that time ● could not recollect any passa●● o●● of those infinite Books a●● Manuscripts he was Master wherein he could rest his So●● save of the holy Scriptures ; wherein the most remarkable passage that lay most upon his Spirit , was Tit. 2. 11 , 12 , 13 , 14 , 15. For the Grace of God that bringeth salvation , hath appeared to all men ; teaching us , that de●●ing ungodliness and worldly lust , ●e should live soberly , and righte●●sly and godly , in this present ●orld ; looking for that blessed ●●pe , and glorious appearing of the ●reat God , and our Saviour Iesus ●hrist ; who gave himself for us , ●●at he might redeem us from all ●●iquity , and purifie unto himself ●peculiar People , zealous of good ●orks : these things speak , and ●xhort and rebuke with all Autho●●ty . Sir Thomas Coventry , once hear●●g some Gallants jesting with ●eligion , said , that there was no ●reater argument of a foolish and ●●considerate person , than profanely to droll at Religion . It 's a sign he hath no regard of himself , and that he is not touched with a sense of his own interest , who playeth with life and death , and makes nothing of his Soul. To examine severely , and debate seriously the principles of Religion , is a thing worthy of a wise man : whoso●●ver turn● Religion into Railler●● and abuseth it with two or three ●old jests , rendreth not Religio● but himself ridiculous , in the opinion of all considerate men , ●ecause he sports with his o●●●●fe , for a good man saith , If the principles of Religion were doubtful , yet they concern us 〈◊〉 neerly , that we ought to be serious in the examination o● them . I shall never forget a traditio● of the Jews related by Masi●● upon Ioshua , viz. that Noah i●●he universal deluge , instead o● Gold , Silver , and all sorts of treasure carryed the bones of Adam into the Ark , and distributing them among his Sons , said , take ●hildren , behold the most pre●ious inheritance your Father ●an leave you ; you shall share ●ands and Seas of God shall ap●oint , but suffer not your selves to ●e intangled in these Vanities , my ●hildren all glideth away here ●elow , and there is nothing which ●ernally subsisteth ; learn this ●esson from these dumb Doctors , ●he reliques of your Grandfather , ●hich will serve you for a refuge ●n your adversities , a bridle in ●our prosperity , and a Mirrour at ●ll times ; provide for your Souls . ●he opinion of whose immortali●y you will find got every where , ●here you sind men , so true is that ●f Plotinus , that never was there a man of understanding that strove not for the immortality of the Soul , Animam inde venire unde rerum omnium authorem parentem , spiritum ducimus . Quint. That which we call death being in Max. Tyrius , but the beginning of immortality : Therefore Philostratus mentioneth a young man much troubled about the state of Souls in the other life , to whom Apollonius appeared , assuring him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that it was immortal , and bidding him not be troubled at it , since it was the Divine providence it should be so : Nay , Phlegon a Heathen hath written of a Maid in Trayls of Phrygia , Philenion by Name , who burned both with lust and a feavour to death , appeared to her Father and Mother , to tell them if they took not that course of life the gods designed men for , and which they are to blame they did not instruct her in , they would find another state they little thought of where there was grief , and no re●medy : and he addeth moreover that he sent this history , whereof he was an eye witness , by a particular messenger to the Emperour Adrian . Curopalates relateth how the excellent Painter Methodius , drawing the last day heaven black , the Earth on fire , the Sea in bloud , the Throne of God environed with Angels in the clouds , wrought upon Bogoris the Barbarous King of Bulgaria , so as that in a short ●ime he yielded himself to God by a happy conversion , for he dreaming on the whole proceedings of that day , among other things saw the sins he had made so light of , bespeaking him thus : I am the pleasure thou hast obeyed , I am the ambition whose slave thou wast , I am the avarice which was the aim of all thy actions ; behold so many sins , which are thy children , thou begatst them , thou ●ovedst them so much as to prefer them before thy Saviour . These con●iderations made weeping Heraclitus wipe his eyes , and look cheerfully , saying , that his eyes were never dry till he had settled his thoughts about his eternal state , and had a dry Soul , not steeped in lust , capable of the notions of immortality , the only support of Bellisarius , when having been the Thunderbolt of War , made the East , West and South to tremble , the mighty Powers of the Earth crawling in dust before him ; he that drew the whole world in throngs after him was forsaken , and walked through the streets of Constantinople with two or three servants , as a man that had out-lived his Funerals , to serve as a spectacle of pity , at last loosing his eyes , and crying in the Streets dateabolum Bellisario . This example , and others , of the sad uncertainty of humane affairs , and the necessity of yielding to religious thoughts , sooner or later , made Charlemain at the Coronation of his Son , utter these serious words ; My dear Son , it is to day that I die in the Empires of the world , and that Heaven makes me born again in your person , if you will raign happy , fear God , who is the force of Empires , and Soveraign Father of all Dominions , keep his commandements , and cause them to be observed with unviolable fidelity , serve first of all for an example to all the world , a●d lead before God and man a life irreproachable . What Steph. Gardiner said of justification by Faith , a branch of our Religion , is true of all of it , viz. that though it be not looked upon as a good breakfast for men to live up to in the heat of their youth , yet is it a good supper for men to live upon in their reduced years . The Persian messenger in AEschiles the Tragedian , could not but observe the worth of Piety , in time of extremity : when the Grecian Forces hotly pursued us [ said he ] and we must venture over the great wat●r Strymon , frozen then , but beginning to thaw , when a hundred to one we had all dyed for it , with mine eyes I saw many of those Gallants , whom I heard before so boldly maintain there was no God , every one upon their knees , with eyes and hands lifted up , begging hard for help and mercy , and entreating that the Ice might hold till they got over . Those Gallants [ saith a good man in the application of this story ] who now proscribe godliness out of their hearts and houses [ as if it were only an humour taken up by some precise person ] and Galba like , scorn at them who fe●r and think of death , when they themselves come to enter the lists with the King of terrors , and perceive in earnest , that away they must into another world , and be saved or tormented in flames for ever , as they have walked after the flesh , or after the spirit , here without question they will say as dying Theophilus did of devout Arsenius , thou art blessed O Arsenius , Who hadst alwayes this hour before thine eyes ; or as the young Gallant , that visited St. Ambrose lying on his death bed , and said to his comrade , O ●hat I might live with thee , and dye with Saint Ambrose : And it is observed among the Papists , that many Cardinals , and other gre●t ●nes , who would think their ●owle , and Religious habit ill ●●came them in their health , yet ●●e very ambitious to dye , and be ●uried in them , as commonly they ●re . They who live wickedly and loosly , yet like a Religious habit very well , when they goe into another world . Cardinal Woolsey , one of the greatest Ministers of State that ever was , who gave Law for many years to England , and for some to all Europe , poured forth his Soul in those sad words [ a sufficient argument that Politicians know nothing of that Secret whispered up and down , that Religion is a meer Court-cheat , an arcanum imperij , a secret of Government ] had I been as diligent to serve my God , as I have been to please my King , he would not have forsaken me now in my gray haires . It s an observation common and useful , that as there is no ma● of quality hardly goeth out of th● world now , without the instructi●on , prayers , and ministry of a Chap●lain ; however they have lived i● it owning the comforts of Religion● though they disowned the practise of it . So there is no King or States-man , from the beginning of our history to H. 8. times , that left not legacies more or less to pray for his Soul , though it might be said of some of them , as the tart Historian saith , they never prayed heartily for it themselves ; ●hose Masses that they laughed at , ●hen living , they craved and ●ayed dearly for , when dying . About the year 1548. Francis ●pira saith this of himself , I was ●xcessively covetous of moneys , ●nd accordingly I applied my self 〈◊〉 get by injustice , corrupting ●●dgement , deceit , ●●●enting tricks to ●lude justice ; good ●●ses I either de●●●ded deceitfully , or sold them 〈◊〉 the adversaries per●idiously : 〈◊〉 causes I maintained with all my ●●●ht , I willingly opposed the known truth and trust committed to me , I either betrayed or preverted . And for the inordinate love of the things of this World , I wofully wounded my conscience by an infamous abjuration of the blessed Truth , which I formerly professed upon the serious consideration of what I had done in cold bloud , acknowledging my self utterly undone , and for ever : This poor man became a spectacle of such spiritual misery , and woe to the whole world , that there is not any thing left unto the memory of man , more remarkable , his spirit suddenly smitten with the dreadfu● sense of divine wrath for his A●postacy , and split in pieces , as i● were by so grievous a bruise , fainted fearfully , failed him quite , and fell a sunder in his breast like drop● of water , hear some ruful expressions of his desperate state from his own mouth . O that I were gone from hence , that some body would let out this weary Soul ! I tell you ●here was never such a monster as I am ; never was man alive , a spectacle of such exceeding misery ; I now feel Gods heavy wrath , that burneth like the torments of Hell within me , and afflicts my Soul with pains unutterable . Verily desperation ●s hell it self , — the gnawing ●orms of unquenchable fire , hor●our , confusion , and which is worst ●f all , desperation it self continu●lly tortureth me . And now I ●ount my present state worse than 〈◊〉 my soul separated from my ●ody , were with Iudas ; the truth 〈◊〉 never had mortal man such ex●erience of Gods anger , and ●●tred against him ; as I have , the ●amned in hell , I think endure not ●●e like misery ; If I could conceive but the least spark of hope in my heart of a better state hereafter I would not refuse to endure the most heavy wrath of the great God , ye● , for 2000. years , so that at length I might get out of misery . — O that God would let loose his hand from me , and that it were with me now as in times past ; I would scorn the threats of the most cruel Tyrants , bear torments with most invincible resolution , and glory in the outward profession of Christ , till I were choaked with the flame , and my body turned into ashes . Gribaldus addeth in the forecited letter , that being sound in his mind , and memory ; he woul● in sober-sadness , wish that he we●● either in Cain● or Iudas his cas● the worm had so eaten into hi● conscience , and the fire into hi● Soul. 4. Long before this ( though remembred it not till now ) viz. ●bout the year 1160. diverse of ●he best of the City of Lyons , ●alking and walking in a certain ●lace after their old accustomed ●anner , especially in the summer ●●e , conferred together upon ●atters ; among whom it chanced ●e ( the rest looking on ) to fall ●own by sudden death , Waldus●●e ●●e Father of the Waldenses , a ●●●h man of that City , being one ●● them , and beholding the matter ●●re earnestly than the other , and ●●●●ified with so heavy an exam●●e , Gods holy Spirit working ●●●hall , was strucken with a deep ●●d inward repentance , where●●on followed a new alteration ●●●h a carefull study to reform his ●●●mer life ; he admonished others ●o to repent , and ministred large ●●es of his goods to such as ●●ded ; many people therefore ●●ly resorting to him , and he seeing them ready and diligent to learn , he began to give out to them certain rudiments of the Scripture , which he translated himself into the French tongue . 5. And fourscore years before this [ viz. ] about the year 1060. there was at Paris a Funeral of a grave Doctor , at the interring of whom , when the Priest came to the then used form mihi● or , answer me , the Corps sate up●right in the Beer , and to the a●mazement of all that were there cry'd out sum● at the just Tribunal of Go● I am accused , lying immediatel● down in its first posture ; the asto●nished company deferring the B●●rial to see the issue of this stran●● accident , till next day , a vast mu●●titude gather together from a● parts of the City , to consumma●● these strangly interrupted obs● quie● , when at the same words th● disturbed body riseth again , and with the like hideous noise , cryed out Iusto dei judicio judicatus sum , by the just judgement of God I am judged ; whereupon the solemnity was deferred a day longer , when the whole City thronging to the strange Burial , in the presence of them all , at the reciting of the same words , he rose up the third time , and cryed Iusto dei judicio ●ondemnatus sum , by the just ●udgement of God I am condem●ed ; whereat , as the whole mul●itude was sadly affrighted , so ●runo was seriously affected , insomuch that being then an eminent ●octor in the same University , he ●●lled his Schollers together , and ●●ld them that as they had for●erly heard , so they now saw that ●he judgements of the Lord are ●●searchable , and his ways past ●●●ding out ; for said he , this Person ●hom we honoured , for the strictness of his life , the vertues and discretion of his converse , cryeth now that he is damned by the jus● judgement of God. Just are al●wayes the judgements of God though sometime hidden ( I a● saith the poor man damned b● the just judgement of God ) ● dreadful speech , which I woul● to God alwayes sounded in o●● ears , till it get into our heart● that since we cannot by an● meanes avoid judgement , a●● the wrath to come , we may wi●● fear prepare for it , and in t●● our day seek the things that b●●long to our peace : Let us co●●sider my Brethren ( goeth 〈◊〉 good man on ) I beseech you w●●● profit hath this poor wretch● 〈◊〉 Hell , of all his Light and kno●●ledge , now he is for ever in da●●●ness ? what advantage of all 〈◊〉 estate , when he hath not a 〈◊〉 of water to cool his tongue● What of honours and delights , now he must undergoe as many torments , as formerly he enjoyed pleasures ? we have seen his body thrown without honour into a dunghill ; and we may imagine his Soul to be thrown without mercy into Hell , to suffer with the damned , the gnawing of the worm that shall never dye , and the scorching flame , that shall be extinguished , where there is burning unimaginable , a stink intollerable , and grief interminable , where men may seek death , and shall not find it ; death being there immortal , and feeding on the miserable , not that they might have the great mercy of dying , but suffer the extream punishment of living . What shall we do ? Whose advise shall we ●etake our selves to ? For all we ●ike sheep have gone astray , every one hath turned to his own way ; There is none that doth good , no not one ; we have all sinned , and done amiss , we are all the children of wrath , and deserving the same condemnation unless the mercy of Christ deliver us . What shall we do , shal● we not all likewise perish ? I● God spared not this man , nor th● Angels that sinned , nor the natu●ral branches that were cut off how shall he spare us ? and ye● do we think that his hand 〈◊〉 shortned , that it cannot save ? 〈◊〉 that he will shut up his lovin● kindness in displeasure ? Wh●● shall we do ? Oh my brethren 〈◊〉 so intangled , so difficult , and 〈◊〉 w●ighty a matter , Let us not 〈◊〉 in our own strength , let us 〈◊〉 Counsel , not of the Iews , 〈◊〉 trust to be justified in the La●● nor of the Phylosophers , who ●●●ly o● th●ir own vertues , no● 〈◊〉 the wi●emen of this world , i● 〈◊〉 savour not the things of God , but of those that fear the Lord , and walk in his wayes : Let us ●ear the great propitiation for ●●ur sins , the Lord Jesus , who saith ( as the forerunner Iohn Baptist , than whom there was not greater born of a woman , did before him ( repent ye , for the Kingdom of heaven is at hand : ) bring forth fruit worthy of re●entance : if ye repent not , ye ●hall all likewise Perish . Let us ●ear Saint Peter p●eaching ear●estly that men should repent , ●hat there sins may be blotted ●ut ; and when his hearers were ●ricked at the heart , and asked ●hat they should do to be saved , ●e repeats that exhortation , re●ent . Repentance brethren ( so ●runo goeth on ) is the only ●lank left us , after shipwrack ; 〈◊〉 us turn to ●●e Lord , and he will have mercy upon us ; for he des●reth not the death of a sin●e● but that he may return from 〈◊〉 sin and live ; neither le●●●s de●●●●● for he that pro●i●eth pa●●●●● upon repentance , promi●eth 〈◊〉 so much time as we promise o●● selves to repent ; there are tho●●sands● whose ca●e is like theirs 〈◊〉 the proverbs , to whom God speak●●●● I have called , and ye would 〈◊〉 answer , I have stretched ●o●● my hands , and ye have refuse●● Ye have despised all my co●● se●s , and set a● naugh●● all 〈◊〉 reproofes . I will also laugh 〈◊〉 yo●● Calamity , and moc●●●ll your fear cometh , when your 〈◊〉 as desolation , and you● des●●● on cometh a● a whi●le wil●● when distress and anguish ●●●meth upon you , then shall 〈◊〉 call , but I will not answer● 〈◊〉 shall seek me early , and shall 〈◊〉 find me . The Lo●d now call●● us , for this voyce is not for 〈◊〉 ●●ke that is dead , and past repen●●●nce , but ours who live , and ●hom the patience and long-●●ffering of God leads to repen●●●nce ] Let us not delay from ●ay to day to answer him , for we ●now not at what hour the Lord ●ay come . At these words one of the ●cholars Landvinus by Name , a ●●scan of Luca , in the Name of 〈◊〉 rest , declared they were all ●●●vinced of the truth of what 〈◊〉 said , but added with●● , that the whole world ●eth in wickedness , and it was al●ost impossible to be seriously Re●●gious amidst so many strifes and ●●tentions , so many tumults and ●mmotions , so much malice and ●●vy , so much fraud and in●●stice , so much lying , blasphe●●●g and swearing , so much ●●●ptation and vanity , so much ●emperance and debaucheries . A good man must separate himself● to intermedle with tru● wisdom , take the wings of a Dov●● and fly and be at rest , and with ●●noch and Noah walk with God and therefore said he , Brethren● Let us pray to God to direct us ●● a retired place , where we may li●● with him ; upon this two othe● advised that they should goe , an● consult with the holy and Re●●●●end Bishop of Gratianople , Sa●●● Hugh about withdrawing th●●●selves into a desert , & settle the●●selves there a peculiar peopl● zealous of good works● Sa●●● Hugh , adviseth them to goe 〈◊〉 live in the cold and dreadful ●●●sert of Carthusell in Daulph●● where they went and settled sev●●● in number , Anno 1080. in 〈◊〉 strictest way of Religion in 〈◊〉 world , eating no flesh living 〈◊〉 ●ouples , labouring with the hands , watching , praying , and ●●●●er meeting together but on Sundays , the Original of ninety three ●arthusian Monasteries ( where of ●he Charter-house was one ) since in ●he world . To shut up this Collection , Master ●eorg Herbert , and Master Nicholas ●●rrar , as dear each to other as ●oth were to God , and good men , ●entlemen well known to most ●ersons of quality in the Nation . ●he latter of them a Gentleman ●f a good Estate , extraordinary ●●res , excellent Education , and of ● happy Temper ; after many ●●ars travels , experience , and read●●g● being Master of most ancient ●nd modern Histories , and of ●● moderne Languages , when ●●pable of most employments that ●●come an accomplished Gentle●an in Court and Countrey , re●●red to his house at little Gidding● Huntingtonshire , where with a ●umerous family of his Relations , he dedicated himself to his dyin● day to a very strict way of servin● God in holy and excellent co●●ferences , managed by the me●●bers , by turns in devout pray●● publickly at the set hours in t●● Chappel , and privately in the ●●●nonical hours day and night in t●● House , in an orderly and profitab●● course of reading the Scriptu●● with useful Comments and ●●●courses upon them : in receiv●●● the pious visits of most good m●● and women in that and other par● of the Nation , in relieving t●● aged poor , relieving and instru●●●ing the young , in pious Need●●● works by his Faeminine Relation● and choice Pen-works by hims●●● of whom a Reverend Person ●● hoped is likely to give a good a●●count shortly as of a great pattern● of Self-denying ; yet having a dis●creet zeal and Piety to a backslid●ing world . The first ●n younger Brother ●o an ancien● Family , [ his elder Brother was the learned Lord Her●ert of ●herbury . ] And the Earls of Pemb●oke and Montgomery , the 〈◊〉 Lord High-s●eward , the other ●ord Chamberlaine of the Kings ●his near Relations ] Fellow of Tri●ity Colledge in Cambridge , Ora●or of that University , a great ●●holar , and a high Wit , known in the University by his rich Fancy ●pon Prince Henries funeral , and at Court by his gallant Oration upon Prince Charles his return , yet quitting both his de●erts and opportunities that he had for worldly preferments , he betook himself to the Temple , and San●tuary of God , choosing rather to serve at Gods Altar , than to seek the honour of State employments : to testifie his independency upon all others , and to quicken his diligence in Christs service , he used in his ordinary speech , when he made mention of the blessed Name of our Lord and Saviour Jesus Christ , to adde my Master : next God he loved that which God hath magnified above all things , his word , so as he hath been heard to make solemn Protestation ( as Luther used to do ) that he would not part with one leaf thereof for the whole world , if it were offered him in exchange ; but hear the good man in his own good wo●ds . The Pearl , Math. 13. I Know the ways of learning , both the head And Pipes that feed the press , and make it run , What Reason hath from Nature borrowed , Or of it's self like a good hous●wife spun . In Laws and Policy , what the Stars Conspire , What willing Nature speaks , what forced by fire , Both the old discoveries , and the new found Seas , The Stock and Surplus , Cause , and History ; All these stand open , or I have the Keyes . Yet I love thee . I know the wayes of Honour , what Maintains The quick returns of Courtesie , and Wit , Invies of favours , whether party gains , When glory swells the heart , and woundeth it . To all expressions , both of Hand and Eye , Which on the World a true Loves knot may tye ; And bear the bundle , whereso'ere it goes , How many drams of Spirit there must be To sell my Life unto my friends , and foes . Yet I love thee . I know the wayes of pleasure , the sweet streams , The Lullings , and the Rellishes of it , The propositions of hot blood and brain , What mirth , and musick means , what love and wit. Have done these twenty hundred years and more , I know the projects of unbridled store . My stuff is flesh , not brass , my senses live , And grumble oft , that they have more in me , Than he that curbes them , being but one to free . Yet I love thee . I know all these , and have them in my hand , Therefore not sealed , but with open Eyes , I ●lie to thee , and fully understand , Both the main sale , and the commodities , And at what rate and price I have thy love , With all the Circumstances that may move . Yet through the Labirinth , not my grovling wit , But thy silk twist , let down from heaven to me , Did both conduct , and teach me , how by it To Climbe to thee . We will conclude with Master Herberts Motto , with which he used to conclude all things that might seem to make any thing for his own honour . Less than the least of Gods mercies . And his saying was , when he heard any of his own good works mentioned ; Ah it is a good work if it be washed in the bloud of Christ. Reader , VVHen you have read thus far , I must intreat you to do as I did when I had writ so , and that is to consider , ( the reason why Religion so excellent in its self , and so exquisitely set forth in the discourses of learned men in all ages , hath so little influence on the minds , and manners of men , is because men do not think as well as read ; do not by Meditation , let● those great things sink into the heart , to warm the affections into holy Resolutions , which float in the brain to perplex the head with ineffectual notions . Inconsideration undoeth the world , consideration must recover it ) consider all these serious sayings , spoken not an random , but upon experience , and that not of any small time ( for here every man speaks upon the experience of his whole Life at the close of it ) and these speeches not of anyone party or sect , or of any one age , but of all men , of all perswasions , and of all times ; spoken when they were so disintere●●ed and disingaged from the world , as neither to be deceived or abused by any , the most fair , and promising ; nor to deceive , upon any the most profitable and gainful consideration in the world ; I say , take time to reflect seriously on all these warnings of dying men ( and they , many of them , the greatest , the most learned , and wisest in the world ) and adde to them many more , that in the lives , and deaths of worthy men , you have met with in your ●eading , but especially remember the last words of all your Friend● and acquaintance , about whose beds you have stood in a dying hour , when the Physician taking his leave of them , intreated them to send for the Divine , to whom with sad hearts and weeping eyes they confessed the folly of their former courses , begging his comfort and his prayers ; and when the good man examining them about their repentance , told them that they should try the sincerity of their contrition for what was past , by the resolutions they had to live well if it pleased God to give them any longer time , or if it were possible to live over their lives again , the pall and sick men answered , ah , if we had an hundred lives we would live them at another rate than we have done : Remember when the good discourse on both sides was over , how the children , friends or relations came about the bed , to take their last farewell , and how the dying person hardly now able to speak , yet gathered all their Spirits to leave with their posterity , their blessing , with these serious words , Serve and fear God ; and if the Companions of their now repented sins came to them , recollect how sadly they warned them against their former courses , beseeching them as they loved them , to take example by them : and speech failing them at last , how their hands and eyes were fixed upon that heaven ●nd God which we think not of . Remember and consider that i● is but a little while , and you must be in the same condition , and entertain the same thoughts , for you are as sure to dye as they did , as you ●ive as they wish they had not ; and shew your selves men in a manly and rational resol●●ion ●o live in no other course than that you dare dye in : to lead betimes that life , which you see all men wish they had led : Let none of those temptations have power to beguile you to the Commission of those evils , which will have no rellish in the evil day , when they should comfort you under the guilt of them . Remem●er the end , other mens which you have seen , and your own which you expect , and you will not do amiss . The Lord Capel of blessed memory told his Son R. H. the Earl of Essex , upon the day of his Death , that he would leave him a Legacy out of Davids Psalms , Lord , lead me into a plain path : For Boy ( said he ) I would have you a plain honest man , to which I may adde that excellent saying of the same Noble Lord , the 276th of his choice daily observations , Divine and Morall , viz. The wisdom of those young men is most excellent , who by providence and discourse of reason , do so order their affairs , that they ●tay not till necessity or experience force them to use that o●der , which wise foresight would much sooner have taken . I will close these living sayings of dying men , with the remarkable expressions of a Reverend Person● Consideration of our wayes is a matter of so exceeding great use , that scarce any thing undoeth mankind more than the neglect of it . O that I might prevai● with you to a conscientious practise of it . I have heard of ● Gentleman that upon his Death bed , laid this one comman● upon this wilde Son , and engaged him to the performance of it by a solemn promise ; that he should every day of his life , be half an hour alone ; which this young man constantly observing , and spending his half-hours retirement ( at first ) in any kind of vain thoughts ; at last he began to ponder with himself , why his Father should enjoyn him this penance ; and the spirit of God suggesting to him , that his intent therein could be no other , but to bring him to consider of his ways , and whether they tended , and what would become of him hereafter , if he went on : it pleased the Lord so to set those thoughts home upon his heart , that he became a new man. Which one instance may teach us how advantagious a duty , serious consideration is , and how much it doth concern men to retire frequently from the Cares , and ●usinesses of this Life , and examine how the case stands between God , and their Souls . FINIS . Notes, typically marginal, from the original text Notes for div A48788-e210 Dr. T. Th. Notes for div A48788-e460 There is a Book talkt of amongst the Iews called Poenitentia Adami . 1 King 4. 91. 10. Hist. Phaen. p. 112. Rememb . the end , and thou shalt never do amiss . Ecclus. Diog. Laert . p. 42. Ed. Rom. Zan. Plutarch . Apol. 2. p. 8. Clem. Alex. Strom. 6. ●az de patre orat . 28. Plut. Apol . Soc. 31. Gen. Bib. p. 564. Caus. de ●l . l. ● . c. 35. Deg. where me●h . Leg. Hist. Pho. Bibl. p. 1463. Dio● . La●● . p. c. Plut. Apoth . Athen deip . 106. Agel . 26. Hesych . voce● Perian . Ex● Her● Pont. l. de . Prince . Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● ●●me● He● . Subse● . Diog. La●r . 4. Idem . Ibid. Athen. 13. c. 28. 5. 5. vid. Plat. Timaeu . Plut. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. 8. ● . D. c. 11. c●rsigon . de temp . Ather . Xen. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pha vor . l. 1. comment . Plato died crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athen. l. 13. c. 23. Elian l. 2● va . Hist. c. 9. ●l . 1● Curt. l. ● 〈◊〉 Phy. l. 8. Providen●iā E●a●● . ep . l● 28. ep . mono Ludov vives de Caus. Corr●pt . vid. Arist. Dorj . Evesta . p. 111 , Suidas in voci Theophrastus , Athen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Causab . in Theoph. Char Proleg . Dequil● accu●i●●me scriptsit . Videt Athens l. 12. c. 270. 171. Vid. I har . var. his● . 12. c. 43. Laertius 130. Vid. Vocebus ●●●●●sthenes , 〈…〉 et●●●ian var● hist. ● . 10. c. 〈◊〉 Diogenes 〈…〉 . l. 6. 〈◊〉 6. 147● &c. ●uid . in vo● . ●estrot Lumb . to l. 3. dist . 15. Aq. p. 3. q. 15. art . 4. Lad l. 6. c. 14. Aul. C. l. 19. c. 1. Cic. Tu● . 4. l. 4. Sen. ep . 85. de . ●ra● l. 9. c. Cic. de ●in . l. 4. Aq. 22. de q. 24. Art. 2. 3. Clem. Alex. Padag 2. 13. L●ert . Zeno l. 7. Vi● . Phi●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Jamb . Sect. Pyth. comment . S●mp . ut et . ●●rianin epict . ●alch . vit . Pythag. aldro●●●d●● 9. de lib. D. Laert. La●r . 2. p. 21. Herod . Tha● . c. 44. Plin. l. 17. c. 5. l. 27. l. 24. c 17. Arsen. in po . Aphth . Hier. Apol. ad Rus. Herod . Euberpe Gregor . Gyrald . de Pythas . simb . Hier . in quest . ad Hebidiam . A. Gell. l. 3. c. 11. Luc. Dial. Plut. de Placitis . Plut. Suidas Plin. c. 19. Vid. Sta. ● el. & sont . Gr. el. Lat. Luer . 150. and 153. Dr. Till●s●on , &c. A man born to adde Perspicuity to the strength of Religion . use . Chron. con . Possev . Bibl. Val. max. l. p. 8. Massom . Scip. vid. Euseb . pepar . evang . l. 11. c. c. 35. 36. Hesich . de Philos . See Virgil. AEnead . 6. the words sheol and Hades have ●ignified an invsible state since they were wordes , Broughton Dr. I. W. Hym. 3. Plot. Enn. 1. l. 8. See Mr. Joas Grey . ser. de res . see Came Hist. med●r c. 73. Sym , Groular . Hist. mem . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epith. Vid. Lyis . dissert . 9. A●g . C. D. c. 24. ●rw . Rawl . Hist. World. b. 1. Vid. 2. Euseb. chron . & Scal. Isa. 9. see Gregory . Assimon . 232. 23. Amra . phel . quasi dixsit descende . Herodotus . as in Athen . Vid. Alex. vid. Alex. The Romans believed a providence ; in that Caesars murderers fell upon those very weapons they killed him with . Who was both a Courtier , and a Recluse . Ann 6. Suet Tiber. c. 61. De van . idol . Tacit. l. 13. Ab●●t ut epis● . olas illas legitimas . put●tis . Lyl Greg. Cyr. de poel . hist. dial . l. 8. vid. Scrivel . Annot. in Martiall 10. Miraris homines ad deos ●ire deus in hominem venit . nulla fine deomens bona sen. ep . 73. p. 673. Holling p● 35. Vit. Rom. ulj in p. 34. Ed. Par. p. 132. 132. 75● . Suet. * Hi● ( speaking of a Country m●ns-house , into whi●h he retired by chance for food . ) ( O sapientiam dei admirabilem ) ( saith he ) optimam scholam Christianitatis dominus mihi paraverat , sic effecit deus admirabilite● ut bonus rustic●s sanctissimum ●●lum quem habebat operante domino mihi quasi instillaret . Ego verò malus Christianus , si quidem Christianus ei scientiâ prelucerem eâdem horà suam gratiam in utroque explicavit , & ostendit deus , a me scientiam rustico , ab illo ze●i se mina quaedam Ingenerans . See his life writ first in Italian , then in Latin● by Beza , and in English by Crashaw , and Calv. Ded. ep . com . in 1 ad Cor. Valdeso , the Author of a good book of considrations is an instance o● the same nature , leaving the Emperours service , for the stricter profession of Religion ; ●he particulars I have not now by me Lact. de opis . dej● ex ipsis membrorum officiis & ufibus partium singularum quantâ●vi providentiae quisque factus sit intelligere nobis licet . See Arist. de partibus Animal . Se my Lord Brooks his Book . * De prin●ip . p. 2. art . 54. 55. Nay Doctor ●●rvy having searched accurately into the na●●re of generation concludes upon a creation , ●ecause none ever found any thing , either ele●ents or particles before , and separate from bo●●es , which might make them , therefore God ●ade them . Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Virg. Sen. Luc. Statis . Strabo , l. 15. Herod . Euterp . de AEgyptis quibus est de infernis . Persausio Taci . Prophyr● l. 4. de Edendis Anim . Prat. Spirit c. 195. re●er . Bar. An. 411. Whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argueth him so possessed with a serious Religion , that he there hazards all for 〈◊〉 squares his interest by it , raiseth all his Prin●●●ples of Government upon it , adviseth his S●● to be serious in it , comforteth himself under ● the Calamities that befell him and his Peop●● with considerations taken from it , framed 〈◊〉 Soul into the power of it , at last sealed it as 〈◊〉 first King that dyed a Martyr for it . See the excellent preface to his History of the ●orld , wherein he doth from great instances of ●●e Providence of God , finding out the sins of ●●e greatest men , Kings of France , Spain and Eng●●nd , conclude what fear and reverence of God ●●ould be upon the hearts of all men . Having held a private conference awhile with his brothers Ambassador , he took the candle to light him down , which the Ambas●ador endeavoring to hinder by taking the candle into his own hand the Emperour refused , saying , Sir Remember that you saw Charles the fifth , who hath been attended by 〈◊〉 many Armies , and waited on by so many Lor● and Gentlemen , Now hath not a Servant at ha●● in his Cha●ber to wait upon him . Pezel . Mellit . His●or . 1283. Anno 1621. Synch . Hispan . And after an unanswerable Trearise of the Truth of Christian Religion . This great man coming over as I take it from Sweden , or returning thither , after he had been Ambassador ●or that Crown in France , where his wife by his direction ioyned in Communion with the English Church , lay by his own distem●er , and the violence of a storm he met with in his passage on his death bed , where sending for ●he Minister of the Place , I think he desired him to perform the last office for him , Professing himself the poor Publican , and saying he had nothing to trust to but the mercy of God in Christ , and wishing that all the World saw as much reason for Religion as he did . See his life in the Dutch Eicones , Illustrum virorum , the Athenae , Batavicâ Elogia , Doctor Hamonds defences of Gro●ius and the particular manner of his death , in Doctor Merick Casaubons little tract , the verborum usu : see Gro●us his Epist. He charged his Heir upon his blessing to have nothing to do with the Patrimony of the Church . See the Reverend Dr. Po●ces Sermon at his Funeral . See my Lord Bacons confession of ●aith , and his devotion Printed in ● little book about twelve years agoe , wherein he doth very seriously prosess that after all hi● studies and inquisitions , he durst not ●●e with any other 〈◊〉 th●n those Religion taught , as it is pro●●● among the C●ris●ians . Prince H●nry used to s●y that he knew no sport worth an oath , and with Judge Nich●l● , that he knew not what they called Puritan preaching , but he loved that preaching that went next his heart , and sp●ke [ as 〈…〉 to say of Dr. Preston ] as if they knew the 〈◊〉 God● From a Gentlemans mouth at whose house he lodged in Italy . From Doctor Vshers mouth ●hom he de●●red to preach at his Fun●ral , and to give him the Sacrament , at the Celebration whereof a great scholer , as it is commonly re●orted , coming in stared , ●●ying , I thought Selden had more learning , judg●ment and s●i●●t than● to 〈◊〉 to ob●●lete formes . History of Spira , in Latine and English. Gribaldus Epist. de tremendo , divin . jud . exemplo . Dr. M. D. E. Notes for div A48788-e16450 And in the preface to h●● Book ●alled Knowledge and ●●●●tise . 
A45280	----	The invisible world discovered to spirituall eyes and reduced to usefull meditation : in three books : also, the great mystery of godliness laid forth by way of affectuous and feeling meditation : with the apostolicall institution of imposition of hands for confirmation of children, setting forth the divine ground, end, and use of that too much neglected institution, and now published as an excellent expedient to truth and peace / by Jos. Hall. Hall, Joseph, 1574-1656. This text is an enriched version of the TCP digital transcription A45280 of text R25402 in the English Short Title Catalog (Wing H387). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 230 KB of XML-encoded text transcribed from 131 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45280 Wing H387 ESTC R25402 08951046 ocm 08951046 42064 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45280) Transcribed from: (Early English Books Online ; image set 42064) Images scanned from microfilm: (Early English books, 1641-1700 ; 1286:2) The invisible world discovered to spirituall eyes and reduced to usefull meditation : in three books : also, the great mystery of godliness laid forth by way of affectuous and feeling meditation : with the apostolicall institution of imposition of hands for confirmation of children, setting forth the divine ground, end, and use of that too much neglected institution, and now published as an excellent expedient to truth and peace / by Jos. Hall. Hall, Joseph, 1574-1656. [26], 221, [11] p. Printed by E. Cotes for John Place, London : 1659. Reproduction of original in the Bodleian Library. eng Spiritual life -- Modern period, 1500- Sanctification. Theology, Doctrinal. A45280 R25402 (Wing H387). civilwar no The invisible world, discovered to spirituall eyes, and reduced to usefull meditation. In three books. Also, the great mystery of godliness, Hall, Joseph 1659 41273 185 5 0 0 0 0 46 D The rate of 46 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2006-04 Judith Siefring Sampled and proofread 2006-04 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The INVISIBLE WORLD , Discovered to Spirituall Eyes , and reduced to usefull Meditation . IN THREE BOOKS . Also , the Great MYSTERY of GODLINESS , Laid forth by way of affectuous and feeling MEDITATION : With the Apostolicall Institution of imposition of Hands , for Confirmation of Children ; setting forth the Divine Ground , End , and Use of that , too much neglected , Institution , and now published as an excellent Expedient to Truth and Peace . By JOS. HALL , D.D.B. Norwich . London , Printed by E. Cotes , for John Place at Furnivals Inne-gate , 1659 To all them that love our Lord Jesus Christ in sincerity , Grace and Peace . Dear Brethren , IF I have , in a sort , taken my leave of the world already ; yet , not of you , whom God hath chosen out of the world , and endeared to me by a closer interest : so as ye may justly expect from me a more speciall valediction ; which I do now in all Christian affection tender unto you : And , as dear friends upon a long parting are wont to leave behind them some tokens of remembrance , where they most affect ; so have I thought good , before my setting forth on my last journey , to recomend unto you these my two finall Meditations ; then which , I suppose , nothing could be more proper for me to give ; or more likely to merit your acceptation : For , if we were half way in heaven already , what can be a more seasonable imployment of our thoughts , then the great Mysterie of Godlinesse , which the Angels desire to look into ▪ And , now when our b●dily eyes are glutted with the view of the things that are seen ( a prospect , which can afford us nothing but vanity and vexation ) what can be more meet , then to feed our spirituall eyes , with the light of Invisible glories ? Make your use of them , both , to the edifying of your selves in your most holy faith ; and aspire with me , towards that happiness which is laid up above for all those that love the appearance of our Lord Jesus . Withall , as the last words of friends are wont to bear the greatest weight , and to make the deepest impression ; so let these lines of holy advise , wherewith ( after many well-meant discourses ) I shall close up the mouth of the Presse , find the like respect from you . Oh that I might in the first place , effectually recommend to you the full recovery of that precious Legacy of our blessed Saviour , Peace : peace with God , Peace with men ; next to Grace the best of all blessings : Yet , wo is me , too too long banished from the Christian world , with such animosity , as if it were the worst of enemies , and meet to be adjudged to a perpetuall mitrnatition . Oh for a fountain of tears to bewaile the stain of Gods people in all the coasts of the Earth : How is Christendome become an universall Aceldama ? How is the earth every where drenched with humane bloud ? poured out , not by the hands of cruell Infidels , but of brethren : Men need not go so farre as Euphrates for the execution of Turks and Pagans , Christians can make up an Armageddon with their own mutuall slaughter . Enough , my dear brethren , enough ; yea more then too much hath been the effusion of that bloud , for which our Saviour hath shed his : Let us now , at the last , dry up these deadly issues , which we have made ; and with soveraigne balms bind up the wounds we have given : Let us now be , not more sparing of our tears , to wash off the memory of these our unbrotherly dimications , and to ppease the anger of that God , whose offended justice hath raised war out of our own bowels : As our enmity , so our peace begins at heaven : Had we not provoked our long-suffering God , we had not thus bled ; and we cannot but know and beleeve him that said . When a mans wayes please the Lord , he maketh his enemies to be at peace with him ; Oh that we could throughly reconcile our selves to that great and holy God , whom we have irritated by our crying sins , how soon would he , who is the commander of all hearts , make up our breaches , and calme and compose our spirits to an happy peace and concord ! In the next place give me leave earnestly to exhort you , that , as we have been heretofore palpably faulty in abusing the mercies of our God for which we have soundly smarted ) so that now , we should be so much the more carefull to improve the judgments of God , to our effectuall reformation : we have felt the heavie hand of the Almighty upon us to purpose ; Oh that our amendment could be no lesse sensible then our sufferings ; But , alas , my brethren , are our wayes any whit holyer ? our obedience , more exact , our sins less and fewer then before we were thus heavily afflicted ? may not our God too justly take up that complaint , which he made once by his Prophet Jeremiah , Ye have transgressed against me , saith the Lord , In vain have I smitten your children , they received no correction : Far be it from us , that after so many sad and solemne mournings of our Land , any accuser should be able to charge us , as the Prophet Hosea did his Israel , By swearing , and lying , and killing , and stealing , and committing adulterie , they break out , and blood toucheth bloud : Wo be to us , if after so many veins opened , the blood remaining should not be the purer . Let me have leave , in the third place , to excite you to the practise of Christian charity , in the mutuall constructions of each others persons , and actions ; which ( I must tell you ) we have heedlesly violated in the heat of our holy intentions ; whiles those which have varied from us in matter of opinion , concerning some appendances of Religion , and outward forms of administration , we have been apt to look upon with such disregard , as if they had herein forfeit 〈◊〉 their Christian profession , and were utter aliens from the Common-wealth of Israel ; though in the mean time , sound at the heart ; and endeavouring to walk close with God in all their wayes : whereas the father of all mercies allows a gracious latitude to his children , in all not-forbidden paths : and in every nation and condition of men , he that feareth God , and worketh righteousness , is accepted with him : Beware we ( my dear brethren ) lest whiles we follow the chase of Zeal , we out-run charity , without which , piety it self would be but unwelcome : As for matter of opinion in the differences of Religion , wherewith the whole known world , not of Christians only , but of men , is wofully distracted , to the great prejudice of millions of souls , let this be our sure rule . Whosoever he be that holds the faith which was once delivered to the Saints , agreeing therefore with us in all fundamentall Truths , let him be received as a broth●r ▪ For th●re is but one Lord , one Faith , one Baptism : And , other foundation can no man lay , then that which is laid , which is Jesus Christ : Let those which will be a devising a new Creed , look for a new Saviour , and hope for another heaven ; for us we know whom we have beleeved : If any man be faulty in the doctrines of superstructure , let us pity and rectifie his errour , but not abandon his person . The Communion of Saints is not so sleight that it should be violated by weak mistakings : if any man through ignorance or simplicity , shall strike at the foundation of faith , let us labour by all gentle means , and brotherly conviction , in the spirit of meeknesse to reclaim him : If after all powerfull indeavours he will needs remain , obstinate in his evill way ; let us disclaim his fellowship , and not think him worthy of a God-speed . But if he shall not only wilfully undermine the ground-work of Christian faith , by his own damnable opinions , but diffuse his her●ticall blasphemies to the infection of others ; let him be cut off by spirituall censures ; and so dealt with by publick authority that the mischief of his contagion may be seasonably prevented , and himselfe be made sensible of his hainous crime . In all which proceedings , just distinction must be made betwixt the seduced soul , and the pestilent seducer , the one calls for compassion , the other , for severity : So then my brethren let us pity and pray for all that have erred and are deceived ; let us instruct the ignorant , convince the gainsaying , avoid the obstinate , restrain the infectious , and punish the self-convicted heresiarch . In the fourth place , let us , I beseech you , take heed of beeing swayed with self-interests in all our designs : These have ever been the bane of the best undertakings , as being not more plausibly insinnuative , then pernicious : For that partiall self-love , that naturally ledges in every mans brest , is ready to put us upon those projects , which , under fair pretences , may be extreamly prejudiciall to the publique weal ; suggesting not how lawfull or expedient they may be for the common , but how beneficiall to our selves ; drawing us by insensible degrees to sacrifice the publique welfare to our own advantage , and to underwork , and cross the better counsails of more faithfull patriots : Whereupon , many flourishing Churches , Kingdomes , States , have been brought to miserable ruine : Oh that we could remember , that as all things are ours , so we are not our own ; that we have the least interest in our selves , being infinitely more considerable as parts of a community , theras single persons ; that the main end of our beeing , ( next to the glory of our maker ) is an universall serviceablenesse to others : in the attaining whereof , we shall far more eminently advance our own happiness , then by the best of our private self-seeking indeavors . But withall , it will be meet for us to consider , that , as we are made to serve all , so only in our own station : There can be no hope of a continued wel being without order : There can be no order without a due subordination of degrees , and diversity of vocations ; and in vain shall divers vocations be ordained , if all professions shall enterfere with each other . It is the prudent and holy charge of the Apostle , Let every man abide in the same calling wherein he is called . We are all members of the same body , every one whereof hath his proper employment : The head is to direct and govern , the feet to walk , the eyes to see , the ears to hear : How mad would we think that man , that should affect to walk on his head , to hear with his eye , to see with his ear ? Neither surely is it lesse incongruous for men in d●vine and civill administrations , to offer to undertake , and manage each others function ; in their nature and quality no lesse d●sperate : So then , let us indeavour to advance the common good , as that a pious Zeal may not draw in confusion ; and that we may not mistakeingly rear up the walls of Babel , whiles we intend Jerusalem : Not religion only , but policie cals us to encouragement of all usefull professions ; and of the sacred so much more , as the soul is more precious then all the world beside . Heed therefore must be taken to avoid all means , whereby the study of learning and knowledge may be any way disheartned ; as without which the world would soon be over-run with ignorance , & barbarism : All arts therefore , as being in their kind excellent , may justly challenge their own rights , and if they shall want those respects , which are due to them , will suddenly languish : But above all , as Divinity is the Queen of Sciences , so should it be our just shame that whiles her handmaids are mounted on horsback , she should wait on them on foot . Fifthly , As it is our greatest honour that the name of Christ is called upon us ; so let it , I beseech you , be our care , that our profession be not formal , empty , and barren like the Jewish fig-tree , abounding with leaves , void of fruit ▪ but reall , active , fruitfull of all good workes , and exemplary in an universal obedien●e to the whole will of God : For it is a scandall never to be enough lamented , that any of those who are Saints by calling ( such we all are , or should be ) should hug some dearling sin in their bosome , which at last breaks forth to the shame of the Gospell , and to the insultation of Gath and Ascalon : Wo be to us if we shall thus cause the name of our God to be ●ill spoken of : There are two many of those , whom I am loath , and sorry to style heathen-Christians ; Christians in name , Heathens in conversation : these , as they come not within the compasse of my Dedication , ( for , alas , how should they love the Lord Jesus , when they know him not ? ) so I can heartily bewail their condition , who , like Gideons fleece , continue altogether dry , under so many sweet shewres of Grace ; wishing unto their souls , even thus late , a sense of the efficacy of that water which was once poured on their faces : These , if they run into all excesse of riot , what can be other expected from them ? but for us , that have learned to know the great Mysterie of Godlinesse , and have given up our name , to a strict covenant of obed●ence , if we shall suffer our selves to be miscarried into any enormious wickedness , we shall cause heaven to blush , and hell to triumph . Oh therefore , let us be so much the more watchfull over our ways , as our engagements to the name of our God , are greater , and the danger of our miscariages more deadly . Lastly , let me beseech , and adjure you , in the name of the Lord Jesu , to be carefull in matter of Religion , to keep within the due bounds of Gods revealed will . A charge which I would to God were not too needfull in these last dayes ; wherein , who sees not what Spirits of Errour are gone forth into the world , for the seducing of simple , and ungrounded souls ? Wo is me , what throngs are carried to hell by these devillish impostures ? One pretends Visions , and Revelations of new verities , which the world was not hitherto worthy to know ; another boasts of newlights of uncouth interpretations , hidden from all former eyes : one despises the dead letter of the scriptures ? another distorts it to his own erroneous sense . O the prodiges of damnable , hereticall , Atheous fancies , which have hereupon infested the Christian Church ; ( for which , what good soul doth not mourn in secret ? ) the danger whereof ye shall happily avoid , if ye shall keep close to the written word of our God which is only able to make you wise to salvation : As our Saviour repelled the Devill , so do ye the fanatick spirits of these brain-sick men , with , It is written ; Let those who would be wiser then God , justly perish in their presumption ; My soul for yours , if ye keep you to S. Pauls guard , not to be wise above that which is written . I could easily out of the exuberance of my Christian love overcharg you with multiplicity of holy coun●ses , but I would not take a tedious farewell ▪ May the God of heaven bless these , and all other wholesom admonitions to the furtherance of your souls in grace ; and may his good spirit , ever lead & guide us in all such wayes , as may be pleasing to him , till we happily meet in the participation of that incomprehensible glory , which he hath prepared for all his Saints ; till when , Farewel from your fellow-pilgrim in this vale of tears , Jos. Hall . HIGHAM neer NORWICH , Nov. 3. 1651. THE INVISIBLE WORLD , Discovered to spiritual Eyes , AND Reduced to usefull Meditation . In three Books . By JOS. HALL , D.D.B.N. London , Printed by E. Cotes , for John Place at Furnivals Inne-gate , 1659 The PREFACE . AS those that flit from their old home , and betake themselves to dwell in another countrey , where they are sure to settle ; are wont to forget the faces , and fashions whereto they were formerly inured , and to apply themselves to the knowledge and acquaintance of those , with whom they shall afterwards converse ; So it is here with me , being to remove from my earthly Tabernacle , wherein I have worn out the few and evil dayes of my pilgrimage , to an abiding City above , I have desired to acquaint my self with that Invisible world , to which I am going : to enter-know my good God , and his blessed Angels and Saints , with whom I hope to passe an happy eternity . And if by often and serious meditation I have attained ( through Gods mercy ) to any measure of lightsome apprehension of them , and their blisseful condition ; I thought it could be no other then profitable to my fellow-pilgrims , to have it imparted unto them : And , as knowing we can never be sensible enough of our happinesse , unlesse we know our own dangers , and the woful mis-carriages of others ; nor so fully blesse our eyes with the sight of heaven , if we cast not some glances upon hell ; I have held it requisite to bestow some thoughts upon that dreadfull region of darknesse , and confusion , that by the former of these , our desires may be whetted to the fruition of their blessednesse ; and by the other , we may be stirred up to a care of avoiding those paths that lead down to that second death ; and to a continual thankfulnesse unto that mercifull God , whose infinite goodnesse hath delivered us from that pit of horrour , and perdition . THE INVISIBLE WORLD . The First BOOK . SECT. I. That there is an invisible world . WHo can think other , but that the great God of heaven loseth much glory by our ignorance ? For , how can we give him the honour due to his name , whiles we conceive too narrowly of him , and his works ? To know him as he is , is past the capacity of our finite understanding , we must have other eyes to discern that incomprehensible essence ; but to see him in his divine emanations , and marvailous works , ( which are the back parts of that glorious majesty ) is that , whereof we may be capable , and should be ambitious ; Neither is there any thing in this world , that can so much import us : For wherefore serves the eye of sense , but to view the goodly frame and furniture of the Creation ? wherefore serves the eye of reason and faith , but to see that lively and invisible power , which governs and comprehends it ? Even this sensible , and materiall world , if we could conceive aright of it , is enough to amaze the most inlightned reason ; for if this globe of earth , in regard of the immense greatnesse of it , is wont ( not unjustly ) to be accounted a World , what shall we say of so many thousand stars , that are ( for the most part ) bigger then it ? how can we but admire so many thousand worlds of light , rolling continually over our heads ; all made by the omnipotent power ; all regularly guided by the infinite providence of the great God ? How poorly must that man needs think of the workmanship of the Almighty , that looks upon all these , but as so many Torches , set up in the firmament every evening , only so big as they seem ? and with what awfull respects must he needs be carried to his Creator , that knowes the vastnesse , and perpetually-constant movings of those lightsom bodies , ruled and upheld only by the mighty word that made them ? There is store of wonders in the visible , but the spirituall , and intelligible world is that , which is more worthy to take up our hearts ; both as we are men , indued with reason , and as regenerate , inlightned by faith ; being so much more excellent then the other , by how much more it is removed from all earthly means of apprehension . Brute creatures may behold these visible things , perhaps with sharper eyes then we , but spirituall objects are so utterly out of their reach , as if they had no being : Nearest therefore to beasts are those men , who suffer themselves to be so altogether led by their senses , as to believe nothing but what is suggested by that purblind and unfaithfull informer ; Let such men doubt whether they have a soul in their body , because their eye never met with it ; or that there are any stars in the firmament at noon-day , because they appear not ; or that there is any air wherein they breath , because nothing appears to them but an insensible vacuity . Of all other the Sadduces had been the most dull and sottish hereticks that ever were , if ( as some have construed them ) they had utterly denyed the very being of any Spirits ; Sure ( as learned Cameron pleads for them ) they could not be so senselesse ; for beleeving the books of Moses , and being conscious of their own animation , their bosomes must needs convince them of their spiritual inmate ; and what but a spirit could inable them to argue against spirits ? and how could they hold a God , and no Spirit ? it was bad enough that they denyed the immortality , and constant subsistence of those Angelical , immaterial substances ; an opinion long since hissed out , not of the School of Christianity only , but of the very stalls and styes of the most brutish Paganisme ; although not very long since ( as is reported by Hosius , and Prateolus ) that cursed Glazier of Gaunt , David George , durst wickedly rake it out of the dust , and of late some Scepticks of our own have let fall some suspicious glances this way : Surely , all that know they have souls , must needs beleeve a world of spirits , which they see not ; if from no other grounds , yet out of that analogy , which they cannot but finde betwixt this lesser , and that greater world ; for as this little world , Man , consists of an outward visible body , and an inward spiritual soul , which gives life , and motion to that organicall frame ; so possessing all parts that it is wholly in all , and in each part wholly ; So must it also be in this great Universe , the sensible and materiall part whereof , hath being , and moving from those spiritual powers , both supreme and subordinate , which dwell in it , and fill and actuate it . Every illuminated soul therefore looks about him with no other then S. Pauls eyes ; whose profession it is , We look not at the things which are seen , but at the things which are not seen , for the things which are seen are temporall , but the things which are not seen are eternall . SECT. II. The distribution of the Invisible world . I Cannot quite mislike the conceit of Reuchlin , and his ●abala , seconded by Galatinus , that as in an egge , the yelk lies in the middest encompassed round with the white , and that again by a film and shell ; so the sensible world is enclosed within the intelligible ; but withall I must adde , that here is not a meer involution only , but a spirituall permeation and inexistence ; yet without all mixture , without all confusion ; for those pure and simple natures are not capable of mingling with grosse , materiall substances ; and the God of Order hath given them their own separate essences ▪ offices , operations ; as for the managing of their own spiritual Common-wealth , within themselves , so for the disposing , governing , and moving of this sensible world : As therefore we shall foully misconceive of a man , if we shall think him to be nothing but a body , because our eyes see no more ; so we shall no lesse grossely erre , if beholding this outward fabrick , we shall conceive of nothing to be in this vast Universe , but the meer lifelesse substance of the heavens , and elements , which runs into our sight ; those lively and active powers that dwell in them could not be such , if they were not purely spirituall . Here then , above and beyond all worlds , and in this materiall , and intelligible world , our illuminated eyes meet first with the God of Spirits ; the DEITIE incomprehensible , the fountain of all life and being ; the infinite and self-existing Essence , one most pure , simple , eternal Act ; the absolute , omnipotent , omnipresent Spirit , who in himself is more then a world of worlds , filling & comprehending both the spiritual & sensible world ; in comparison of whom , this All is nothing ; and but from him had been , and were nothing : Upon this blessed object , O my soul , may thy thoughts ever dwell ; where the more they are fixed , the more shall they finde themselves ravished from the regard of all sensible things , and swallowed up with an admiration of that , which they are still further off from comprehending . Next to this All-glorious and infinite spirit , they meet with those immateriall and invisible powers , who receive their originall and continuance , their natures and offices from that King of glory ; Each one whereof is so mighty , as to make up a world of power alone ; each one so knowing , as to contain a world of wisdom , and all of them so innumerably many , that their number is next to infinite ; and all this numberlesse number so perfectly united in one celestial politie , that their entire communion ( under the laws and government of their soverain Creator ) makes them a compleat world of Spirits , invisibly living and moving both within and above this visible globe of the materiall world . After these , meet we with the glorified souls of the Just , who now let loose from this prison of clay , enjoy the full liberty of heaven ; and being at last , reunited to their then immortall bodies , and to their most glorious head , both are , and possesse a world of everlasting blisse . Last of all , may thy thoughts fall upon those infernall powers of darknesse , the spirituall wickednesses in heavenly places ; whose number , might , combination , makes up a dreadfull world of evil Angels , conflicting where they prevail not , and tormenting where they overcome ; These , together with the reprobate souls , whom they have captived , are the most horrible and wofull prospects of mischief and misery , which either world is subject unto ; Now all and every of these , however in respect of largenesse , they may well passe for so many severall worlds ; yet as we are wont to account the whole globe of heaven and earth , and the other inclosed elements ( though vast in their severall extents ) to make up but one sensible world ; so shall we ( in a desire to reduce all to unity ) consider all the intire specifications of spirits , but as ranked in so many regions of one immateriall , and intelligible world . Wherefore let us first silently adore ( that mundum archetypum ) that one transcendent , self-being , and infinite essence , in three most glorious persons , the blessed Deity , which filleth heaven and earth with the majesty of his glory , as vailed with the beams of infinitenesse , and hid in an inaccessible light ; and let us turn our eyes to the spiritual guard , the invisible attendants of that divine Majesty , without the knowledge and right apprehension whereof , we shall never attain to conceive of their God , and ours , as we ought . But , O ye blessed , immortal glorious spirits , who can know you , but he that is of you ? alas this soul of mine knows not it self , how shall it know you ? Surely , no more can our minds conceive of you , then our eyes can see you : Only , since he that made you hath given us some little glimpse of your subdivine natures , properties , operations , let us weakly as we may , recount them to his glory in yours . SECT. III. The Angels of heaven . Their numbers . THe good Lord forgive me for that ( amongst my other offences ) I have suffered my self so much to forget ( as his divine presence , so ) the presence of his holy Angels ; It is I confesse my great sin , that I have filled mine eyes with other objects , and have been slack in returning praises to my God , for the continual assistance of those blessed and beneficent spirits , which have ever graciously attended me , without intermission , from the first hour of my conception to this present moment ; neither shall ever ( I hope ) absent themselves from my tutelage , and protection , till they shall have presented my poor soul to her final glory : Oh that the dust and clay were so washed out of my eyes , that I might behold , together with the presence , the numbers , the beauties and excellencies of those my ever-present guardians . When we are convinced of the wonderfull magnitude of those goodly stars , which we see moving in the firmament , we cannot but acknowledge , that if God had made but one of them , he could never have been enough magnified in his power ; but , when our sense joyns with our reason , to force upon us withall an acknowledgement of the infinite numbers of those great luminaries ; now we are so far to seek of due admiration , that we are utterly lost in the amazement at this stupendious proof of omnipotence . Neither is it otherwise with the invisible , hoast of heaven : If the power of one Angel be such , that he were able at his makers appointment , to redact the world to nothing , and the nature of any one so eminent , that it far surmounts any part of the visible Creation , what shal we say to those next-to-infinite numbers of mighty , and majestical spirits , wherewith the great God of heaven hath furnished his throne and footstool ? I know not upon what grounds that ( by some , magnified ) Prophetesse , could so precisely compute , that if all men should be reckoned up from the first Adam to the last man that shal stand upon the earth , there might be to each man assigned more then ten Angels ; Ambroses account is yet fuller ; who makes all mankind to be that one lost sheep in the parable , and the Angels ( whose chore the great shepheard left for a time , to come down to this earthly wildernesse ) to be the ninety and nine : Lo here , wel-near an hundred for one ; Yet even that number is poor , in comparison of the reckoning of him , who pretends to fetch it from the chosen vessel rapt into Paradise ; who presumes to tell us there are greater numbers of Angels in every several rank , then there is of the particulars of whatsoever material things in this world ; The Bishop of Herbipolis instanceth boldly in stars , in leaves , in spires of grasse . But , sure I am , had that Dennis of Areopagus been in S. Pauls room , and supplyed his rapture , he could no more have computed the number of Angels , then the best Arithmetician , standing upon an hill , & seeing a huge Xerxes-like Army swarming in the valley , can give a just reckoning of the number of those heads : Surely , when our Saviour speaks of more then twelve legions of Angels , he doth not say , how many ●ore : If those twelve according to Hieroms ( though too short ) computation , amount to seventy-two thousand , the more then twelve were doubtlesse more then many millions ; He that made them can tell us ; The beloved Disciple in Pathmos , as by inspiration from that God , sayes , I beheld , and I heard the voice of many Angels round about the throne , and the Beasts , and the Elders , and the number of them was ten thousand times ten thousand , and thousands of thousands ; now the Elders were but 24. and the Beasts were but four ; all those other thousands were Angels ; and if so many were about his throne , how many do we think were about his missions ? Before him , the Prophet Daniel ( betwixt whom and the Evangelist there is so perfect correspondence , that we may well say , Daniel was the John of the old Testament , and John the Daniel of the new ) hath made the like reckoning ; Thousand thousands ministred unto him , and ten thousand times ten thousand stood before him : But Bildad the Shuhite , in one word sayes more then all , Is there any number of his Armies ? Lo , his Armies are past all number , how much more his several souldiers ? so as it may not perhaps seem hard to beleeve Dionysius , that the Angels of but one rank , are more then can be comprehended by any Arithmetical number ; or Gregory , who determines them numerable only to God that made them , to men innumerable . O great God of heaven , how doth this set forth the infinite majesty of thine omnipotent Deity , to be thus attended ! we judge of the magnificence of Princes according to the number and quality of their retinue and guard , and other their military powers ; and yet each one of these hath an equally absolute life , and being of his own , receiving only a pay from his Soveraign ; What shall we then think of thee the great King of eternal glory , that hast before thy throne , innumerable hosts of powerfull and glorious spirits of thine own making , and upholding ? And how safe are we under so many , and so mighty Protectors ? It might be perhaps well meant , and is confessed to be seconded with much reverend antiquity , the conceit , that each man hath a special Angel designed for his custody ; and if but so , we are secure enough from all the danger of whatsoever hostile machinations ; however this may seem some scanting of the bountiful provision of the Almighty , who hath pleased to expresse his gracious respects to one man in the allotment of many guardians ; For if Jacob speak of one Angel , David speaks of more ; He shall give his Angels charge over thee to keep thee in all thy wayes : And even those which have thought good to abet this piece of Platonick Divinity concerning the single Guardianship of Angels , have yet yielded that according to several relations , each one hath many spiritual keepers : Insomuch as the forecited * Fornerus , late B●shop of Wirtzburg , durst assure his auditors , that each of them had ten Angels at least assigned to his custody ; according to the respects of their subordinate interests , besides their own person , of their Family , Parish , Fraternity , City , Diocese , Countrey , Office , Church , World ; Yet even this computation is niggardly and * pinching , since the abundant store and bounty of the Almighty can as well afford Centuries , as Decades of Guardians ; Howsoever , why should it not be all one to us , since there is no lesse safety in the hands of one then many ; no lesse care of us from many , then from one ? should but one Angel guard millions of men , his power could secure them no lesse then a single charge ; but now that we are guarded with millions of Angels , what can the gates of hell do ? But what number soever be imployed about us ; sure I am that ( together with them ) those that attend the throne of their maker , make up no lesse ( as Nazianzen justly accounts them ) then a world of spirits : A world so much more excellent then this visible , by how much it is more abstracted from our weak senses : O ye blessed spirits , ye are ever by me , ever with me , ever about me ; I do as good as see you for I know you to be here ; I reverence your glorious persons , I blesse God for you ; I walk awfully because I am ever in your eyes , I walk confidently because I am ever in your hands . How should I be ashamed that in this piece of Theology , I should be out-bid by very Turks , whose Priests shut up their Devotions with an precatory mention of your presence , as if this were the upshot of all blessings ; I am sure it is that , wherein , next to my God and Saviour , I shall ever place my greatest comfort and confidence , neither hath earth or heaven any other besides , that looks like it . SECT. IV. The power of Angels . MUltitudes even of the smallest and weakest creatures have been able to produce great effects : The swarms of but Flies and Lice could amate the great and mighty King of Egypt : all his forces could not free him , and his Peers from so impotent adversaries : but when multitude is seconded with strength , how must it needs be irresistible ? so it is in these blessed spirits , even their omnipotent maker ( who best knows what is derived from him ) styles them by his Apostle , Powers , and by his Psalmist , mighty ones in strength : A small force seems great to the weak , but that power which is commended by the Almighty , must needs be transcendently great : we best judge of powerfulnesse by the effects ; How suddainly had one Angel dispatched every first-born in Egypt , and after them , the hundred fourscore and five thousand of the proud Assyrian Army : and if each man had been a Legion , with what ease had it been done by that potent spirit ? Neither are they lesse able to preserve then to destroy ; That of Aquinas is a great word , One Angel is of such power , that be were able to govern all the corporeall creatures of the world : Justly was it exploded , as the wild heresie of Simon Magus and his clients , the Meand●ians , that the Angels made the world ; No , this was the sole work of him that made them ; but , if we say that it pleases God by their ministration to sway and order the marvailous affairs of this great Universe , we shall not , I suppose , vary from truth ; If we look to the highest part thereof , Philosophers have gone so far as to teach us , ( that which is seconded by the allowance of some great Divines ) that these blessed Intelligences are they by whose agency under their Almighty Creator , the heavens and the glorious luminaries thereof continue their ever-constant and regular motions ; And , if there fall out any preternaturall immutations in the elements , any strange concussations of the earth , any direfull prodigies in the skie , whither should they be imputed but to these mighty Angels , whom it pleaseth the most high God to imploy in these extraordinary services ? That dreadfull magnificence which was in the delivering of the Law on Mount Sinai , in fire , smoak , thundrings , lightnings , voices , earthquakes , whence was it but by the operation of Angels ? And indeed as they are the nearest both in nature and place , to the majesty of the highest , so it is most proper for them to participate most of his power , and to exercise it in obedience to his Soveraignty ; As therefore he is that infinite Spirit , who doth all things , and can do no more then all , so they ( as his immediate subordinates ) are the means whereby he executeth his illimited power in and upon this whole created world . Whence it is , that in their glorious appearances , they have been taken for Jehovah himself , by Hagar , by Manoah and his wife , yea , by the better eyes of the Father of the faithfull . Now , Lord , what a protection hast thou provided for thy poor worms , and not men , creeping here on thine earth ; and what can we fear in so mighty , and sure hands ? He that passeth with a strong convoy through a wild and perilous desert , scorns the danger of wild beasts or robbers , no lesse then if he were in a strong tower at home ; so do we the onsets of the powers of darknesse , whiles we are thus invincibly guarded . When God promised Moses that an Angel should goe before Israel , and yet withall threatned the subduction of his own presence , I marvel not if the holy man were no lesse troubled , then if they had been left destitute and guardless , and that he ceased not his importunity , till he had won the gracious ingagement of the Almighty for his presence in that whole expedition : For what is the greatest Angel in heaven without his maker ? But let thy favour , O God , order and accompany the deputation of the lowest of thine Angels ; what can all the troops of hell hurt us ? Assoon may the walls of heaven be scaled , and thy throne deturbed , as he can be foiled that is defenced with thy power : Were it possible to conceive that the Almighty should be but a looker on in the conflict of spirits , we know that the good Angels have so so much advantage of their strength as they have of their station ; neither could those subdued spirits stand in the incounter ; but now , he that is strong in our weaknesse , is strong in their strength for us : blessed be God for them , as the Author of them , and their protection ; Blessed be they under God as the means used by him for our protection , and blessings . SECT. V. The knowledge of Angels . IF Sampson could have had his full strength in his mill , when he wanted his eyes , it would have little availed him ; such is power without knowledge ; but where both of these concur in one , how can they fail of effect ? Whether of these is more eminent in the blessed spirits , it is not easie to determine ; so perfectly knowing are they , as that the very heathen Philosophers have styled them by the name of Intelligences , as if their very being were made up of understanding ; Indeed what is there in this whole compass of the large Universe that is hid from their eyes ? only the closet of mans heart is lockt up from them , as reserved solely to their maker ; yet so , as that ●hey can by some insensible chinks of those secret notifications which fall from us , look into them also ; all other things , whether secrets of nature , or closest counsels or events , are as open to their sight as the most visible objects are to ours : They do not ( as we mortals are wont ) look through the dim and horny spectacle o● senses , or understand by the mediation of Phantasms : but rather , as clear mirrours , they receive at once the full representations of all intelligible things ; having besides that connaturall light , which is universally in them all , certain speciall illuminations from the Father of lights . Even we men think we know something , neither may our good ▪ God lose the thank of his bounty this way : but alas , he that is reputed to have known most of all the heathen , whom * some have styled the Genius of nature could confesse that the clearest understanding is to those things which are most manifest , but as a bats eyes to the Sun : Do we see but a worm crawling under our feet , we know not what that is , which in it self gives it a being ; Do we hear but a Bee humming about our ears , the greatest Naturalist cannot know whether that noise come from within the body , or from the mouth , or from the wings of that Flie : How can we then hope , or pretend to know those things which are abstruse , and remote ? But these heavenly spirits do not only know things as they are in themselves , and in their inward and immediate causes , but do clearly see the first and universal cause of all things ; and that in his glorious essence ; how much more do they know our shallow dispositions , affections , inclinations , ( which peer out of the windows of our hearts ) together with all perils , and events that are incident unto us ? We walk therefore amids not more able then watchfull overseers ; and so are we lookt thorough in all our wayes , as if heaven were all eyes ; Under this blessed vigilancy , if the powers of hell can either surprize us with suddainnesse , or circumvent us with subtlety , let them not spare to use their advantage . But oh ye tutelar spirits , ye well know our weaknesse and their strength , our sillinesse and their craft , their deadly machinations and our miserable obnoxiousnesse ; neither is your love to markinde , and fidelity to your maker , any whit lesse then your knowledge , so as your charge can no more miscarry under your hands and eyes , then your selves . As you do alwayes enjoy the beatifical vision of your maker , so your eye is never off from his little ones your blessednesse is no more separable from our safety , then you from your blessednesse . SECT. VI . The imployments and operations of Angels . EVen while we see you not , O ye blessed spirits , we know what ye do : He that made you hath told us your task : As there are many millions of you attending the all-glorious throne of your Creator , and singing perpetual Hallelujahs to him in the highest heavens ; so there are innumerable numbers of you imployed in governing and ordering the creature ; in guarding the elect , in executing the commands which ye receive from the Almighty ; what variety is here of your assistance ? One while ye lead us in our way , as ye did Israel : another while ye instruct us , as ye did Daniel : one while ye fight for us , as ye did for Joshua , and Judas Maccabaeus : another while ye purvey for us , as for Elias : one while ye fit us to our holy vocation , as ye did to Esay : another while ye dispose of the opportunities of our calling for good , as ye did of Philips to the Eunuch : one while ye foretell our danger , as to Lot , to Joseph and Mary : another while ye comfort our affliction , as to Hagar : one while ye oppose evil projects against us , as to Balaam : another while ye will be striven with for a blessing , as with Jacob : one while ye resist our offensive courses , as to Moses ; another while ye incourage us in our devotions , as ye did Paul , and Silas , and Cornelius : one while ye deliver from durance , as Peter : another while ye preserve us from danger and death , as the three children : one while ye are ready to restrain our presumption , as the Cherub before the gate of Paradise : another while to excite our courage , as to Elias and Theodosius : one while to refresh and chear us in our sufferings , as to the Apostles ; another while to prevent our sufferings , as to Jacob , in the pursuit of Laban and Esau , to the Sages in the pursuit of Herod : one while ye cure our bodies , as at the pool of Bethesda ; another while ye carry up our souls to glory , as ye did to Lazarus : It were endlesse to instance in all the gracious offices which ye perform ; Certainly there are many thousand events , wherein common eyes see nothing but nature , which yet are effected by the ministration of Angels : when Abraham sent his servant to procure a wife for his son , from amongst his own cognation ; the messenger saw nothing but men like himself ; but Abraham saw an Angel fore-contriving the work ; God ( saith he ) shal send his Angel before thee , that thou mayest take a wife thence ; when the Israelites forcibly by dint of sword expelled the Canaanites , and Amorites , and the other branded nations , nothing appeared but their own arms ; but the Lord of hosts could say , I will send mine Angel before thee , by whom I shall drive them thence : Balaam saw his Asse disorderly starting in the path ; he that formerly had seen Visions , now sees nothing but a wall , and a way , but in the mean time , his Asse , ( who for the present had more of the Prophet then his Master ) could see an Angel and a sword . The Sodomites went groping in the street for Lots door , and misse it ; they thought of nothing but some suddain dizzinesse of brain , that disappointed them , we know it was an Angel that stroke them with blindenesse : Nothing appeared when the Egyptian first-born were struck dead in one night ; the Astrologers would perhaps say they were Planet-struck , we know it was done by the hand of an Angel : Nothing was seen at the pool of Bethesda , but a moved water , when the suddain cures were wrought , which perhaps might be attributed to some beneficiall constellation ; we know that an Angel descended , and made the water thus sanative : G●hezi saw his master strangely preserved from the Aramite troops , but had not his eyes been opened by the Prophets prayers , he had not seen whence that aid came : Neither is it otherwise in the frequent experiments of our life ; Have we been raised up from deadly sicknesses , when all naturall helps have given us up ? Gods Angels have been our secret Physitians ; Have we had instinctive intimations of the death of some absent friends , which no humane intelligence hath bidden us to suspect , who but our Angels hath wrought it ? have we been preserved from mortall dangers which we could not tell how by our providence to have evaded ? our invisible Guardians have done it . I see no reason to dislike that observation of Gerson ; Whence is it ( saith he ) that little children are conserved from so many perils of their infancy ; fire , water , falls , suffocations , but by the agency of Angels ? Surely , where we find a probability of second causes in nature , we are apt to confine our thoughts from looking higher ; yet even there many times are unseen hands : had we seen the house fall upon the heads of Jobs children , we should perhaps have attributed it to the natural force of a vehement blast , when now we know it was the work of a spirit : Had we seen those thousands of Israel falling dead of the plague , we should have complain'd of some strange infection in the air , when David saw the Angel of God acting in that mortality : Humane reason is apt to be injuriously saucie , in ascribing those things to an ordinary course of natural causes , which the God of nature doth by supernatural agents . A master of Philosophy travelling with others on the way ▪ when a fearfull thunder-storm arose , checked the fear of his fellows , and discoursed to them of the naturall reasons of that uprore in the clouds , and those suddain flashes wherewith they seemed ( out of the ignorances of causes ) to be too much affrighted ; in the midst of his philosophicall discourse , he was strucken dead with that dreadfull eruption which he sleighted ; what could this be but the finger of that God , who will have his works rather entertained with wonder , and trembling , then with curious scanning ; Neither is it otherwise in those violent Huracans , devouring earthquakes , and more then ordinary tempests , and fiery apparitions which we have seen and heard of ; for however there be natural causes given of the usual events of this kinde , yet nothing hinders , but that the Almighty for the manifestation of his power and justice , may set spirits whether good or evil , on work to do the same things sometimes with more state and magnificence of horrour : like as we see Frogs bred ordinarily , both out of putrefaction , and generation , and yet ( when it was ) for a plague to Egypt , they were supernaturally produced ; Hail ; an ordinary meteore ; murrain of Cattel an ordinary disease , yet for a plague to obdured Pharaoh miraculously wrought . Neither need there be any great difficulty in discerning when such like events run in a natural course , and when spirits are actors in them ; the manner of their operation , the occasions and effects of them shall soon discry them to a judicious eye ; for when we shall finde that they do manifestly deviate from the road of nature , and work above the power of secondary causes , it is easie to determine them to be of an higher efficiency . I could instance irrefragrably in severall tempests and thunderstorms ( which to the unspeakable terrour of the inhabitants ) were , in my time , seen heard , felt , in the Western parts ; wherein the translocation , and transportation of huge massy stones , and irons of the Churches above the possibility of naturall distance , together with the strange preservation of the persons assembled , with other accidents sensibly accompanying those astonishing works of God , ( still fresh in the minds of many ) shewed them plainly to be wrought by a stronger hand then natures . * And whither else should we ascribe many events which ignorance teacheth us to wonder at in silence : If murders be descryed by the fresh bleeding of cold , and almost putrefied carcasses : If a man by some strong instinct be warned to change that lodging , which he constantly held for some years , and findes his wonted sleeping place that night crushed with the unexpected fall of an unsuspected contignation : If a man distressed with care for the missing of an important evidence ( † such a one I have known ) shal be informed in his dream , in what hole of his Dove-cote he shall find it hid : If a man without all observation of Physical criticisms , shall receive and give intelligence many dayes before , what hour shal be his last , to what cause can we attribute these , but to our attending Angels ? If a man shall in his dream ( as Marcus Aurelius Antoninus professes ) receive the prescript of the remedy of his disease , which the Physitians it seems could not cure ; whence can this be but by the suggestion of spirits ? And surely , since I am convinced that their unfelt hands are in many occurrences of my life ; I have learned so much wit and grace , as rather to yeeld them too much then too little stroke in ordering all my concernments : O ye blessed spirits , many things I know ye do for me , which I discern not , whiles ye do them ; but after they are done : and many things ye may do more which I know not ; I blesse my God and yours , as the author of all ye doe ; I blesse you as the means of all that is done by you for me . SECT. VII . The Degrees and Orders of Angels . HEaven hath nothing in it but perfection ; but even perfection it self hath degrees as the glorified souls , so the blessed Angels have their heights of excellency and glory : He will be known for the God of Order , observeth no doubt a most exact order in his Court of heaven , nearest to the residence of his Majesty . Equality hath no place , either in earth or in hell ; we have no reason to seek it in heaven . He that was rapt into the third heaven can tell us of Thrones , Dominions , Principalities , Angels and Arch-angels in that region of blessednesse . We cannot be so simple , as to think these to be but one classe of spirits ; doubtlesse they are distinctions of divers orders : But what their severall ranks , offices , employments are , he were not more wise that could tell , then he is bold that dare speak : What modest indignation can forbear stamping at the presumption of those men , who , as if upon Domingo Gonsales his engine , they had been mounted by his Gansaes from the Moon to the Empyreall heaven , and admitted to be the heralds , or masters of ceremonies in that higher world , have taken upon them to marshall these Angelicall spirits into their severall rooms ; proportioning their stations , dignities , services , according to the model of earthly Courts ; disposing them into Ternions of three generall Hierarchies , the first relating to the immediate attendance of the Almighty ; the other two to the government of the Creature , both generall , and particular . In the first , of Assistents , placing the Seraphim as Lords of the chamber ; Cherubim , as Lords of the cabinet-counsel ; Thrones as entire Favourites , in whom the Almighty placeth his rest . In the second of universall Regency ; finding Dominions to be the great Officers of State , who , as Chancellours , Marshals , Treasurers , govern the affairs of the world , Mights , to be the Generals of the heavenly Militia : Powers , as the Judges Itinerant , that serve for generall retributions of good and evil . In the third of speciall government , placing Principalities as rulers of severall Kingdoms and Provinces ; Archangels , as guardians to severall Cities and Countreys ; and lastly , Angels as guardians of several persons : And withall presuming to define the differences of degrees , in each order above other , in respect of the goodlinesse , and excellency of their nature ; making the Arch-angels no lesse then ten times to surpasse the beauty of Angels ; Principalities , twenty times above the Arch-angels ; Powers , forty times more then Principalities : Mights , fifty more then Powers : Domininions , sixty above Mights : Thrones , seventy above Dominions : Cherubim , eighty above thrones : Seraphim , ninety times exceeding the Cherubim . For me , I must crave leave to wonder at this boldnesse : and professe my self as far to seek whence this learning should come , as how to beleeve it : I do verily beleeve there are divers orders of celestial spirits : I beleeve they are not to be beleeved that dare to determine them : especially when I see him that was rapt into the third heaven , varying the order of their places in his severall mentions of them : Neither can I trust to the Revelation of that Sainted Prophetesse who hath ranged the degrees of the beatitude of glorified souls , into the several chores of these heavenly Hierarchies , according to their dispositions , and demeanures here on earth ; admitting those who have been charitably helpfull to the poor , sick , strangers , into the orb of Angels : Those who have given themselves to meditation and prayer , to the rank of Archangels ; those who have vanquished all offensive lusts in themselves , to the order of Principalities ; to the height of Powers , those , whose care and vigilance hath restrained from evil , and induced to good such as have been committed to their oversight and governance . To the place of Mights , those who for the honour of God , have undauntedly and valiantly suffered ; and whose patience hath triumphed over evils : To the company of Dominions those who prefer poverty to riches , and devoutly conform their wills in all things to their Makers : To the society of Thrones , those , who do so inure themselves to the continuall contemplation of heavenly things , as that they have disposed their hearts to be a fit resting place for the Almighty ; To the honour of Cherubim , those who convey the benefit of their heavenly meditations unto the souls of others : Lastly , to the highest eminence of Seraphim , those who love God with their whole heart , and their neighbour for God , and their enemies in God ; and feel no wrongs but those which are done to their Maker . I know not whether this soaring conceit be more seemingly pious , then really presumptuous ; since it is evident enough , that these graces do incur into each other , and are not possible to be severed : He that loves God cannot choose but be earnestly desirous to communicate his graces unto others , cannot but have his heart taken up with divine contemplation ; the same man cannot but overlook earthly things , and courageously suffer for the honour of his God : Shortly , he cannot but be vigilant over his own wayes , and helpfull unto others : Why should I presume to divide those vertues , or rewards which God will have inseparably conjoyned ? And what a strange confusion were this , in stead of an heavenly order of remuneration ? Sure I am , that the least degree both of Saints and Angels is blessednesse : But for those stairs of Glory , it were too ambitious in me to desire either to climb , or know them : It is enough for me to rest in the hope that I shall once see them ; in the mean time , let me be learnedly ignorant , and incuriously devout , silently blessing the power and wisdom of my infinite Creator , who knows how to honour himself by all these glorious , and unrevealed subordinations . SECT. VIII . The apparitions of Angels . WEre these celestiall spirits , though never so many , never so powerfull , never so knowing , never so excellently glorious , meer strangers to us , what were their number , power , knowledge , glory unto us ? I hear of the great riches , state and magnificence of some remote Eastern Monarchs , what am I the better , whiles in this distance their port and affairs are not capable of any relation to me ? To me it is all one not to be , and not to be concerned : Let us therefore diligently inquire , what mutual communion there is , or may be betwixt these blessed spirits and us . And first , nothing is more plain , then that the Angels of God have not alwayes been kept from mortall eyes under an invisible concealment , but sometimes have condescended so low , as to manifest their presence to men in visible forms , not naturall but assumed . I confesse I have not faith enough to beleeve many of those apparitions that are pretended . I could never yet know what other to think of * Socrates his Genius ; which ( as himself reports ) was wont to check him , when he went about any unmee● enterprise , and to forward him in good : For the modern times , it is too hard to credit the report of Doway letters concerning our busie neighbour P●re Cotton , that he had ordinary conference and conversation with Angels , both his own tutelar , and those generall of Provinces : If so , what need was there for him to have propounded fifty questions , partly of Divinity , partly of Policy , to the resolution of a Demoniack ? Who can be so fondly credulous , as to believe that Jo. Carrera a young father of the Society , had a daily companion of his Angell in so familiar a fashion , as to propound his doubts to that secret friend , to receive his answers , to take his advise upon all occasions ; to be raised by him every morning from his bed , to his early devotions ; till once delaying caused , for a time , an intermission ; Or that the aged Cappuchin Franciscus de Bergamo ( noted for the eleven pretious stones which were found in his gall ) had for eight years together before his death , the assistance of an Angel in humane shape for the performing of his Canonicall hours ; Or , that the Angels helped their S. Gudwal , and S. Oswald Bishop of Worcester to say his masse ; Or ▪ that Isidore the late Spanish Peasant ( newly Sainted amongst good company by Greg. the 15. ) serving an hard master , had an Angell to make up his daily task at his plough , whiles the good soul was at his publique devotions ; like as another Angel supplyed Felix , the Lay Cappuchin , in tending his Cattle : Or that Francisca Romana ( lately Canonized ) had two Celestial spirits , visibly attending her , the one of the order of Archangels , which never left her : the other of the fourth order of Angels , who frequently presented himself to her view : their attire , sometimes white , sometimes blew , purple more rarely ; their tresses of hair , long , and golden , as the over-credulous Bishop of Wirtzburge reports from Gulielmus Baldesanus , not without many improbable circumstances ; these and a thousand more of the s●me branne , finde no more belief with me , then that story , which Franciscus Albertinus relates out of Baronius , as done here at home ; that in the year 1601. in England , there was an Angel seen upon one of our Altars , ( and therefore more likely to be known in our own Island , then beyond the Alps ) in a visible form , with a naked sword in his hand , which he glitteringly brandished up and down , foyning sometimes , and sometimes striking ; thereby threatning so long ago an instant destruction to this Kingdome . And indeed , why should we yeeld more credit to these pretenders of apparitions , then to Adelbertus the German Heres●arch , condemned in a Councel of Rome , by Pope Zacharie , who gave no lesse confidently out , that his Angel-guardian appeared daily to him , and imparted to him many divine Revelations , and directions ? or if there be a difference pleaded in the relations , where or how shal we finde it ? This we know , that so sure as we see men , so sure we are that holy men have seen Angels ; Abraham saw Angels in his Tent dore : Lot saw Angels in the Gate of Sodome : Hagar in the Wildernesse of Beersheba : Jacob in the way : Moses in the bush of Horeb : Manoah and his wife in the field : Gideon in his threshing flore : David by the threshing flore of Araunah : What should I mention the Prophets , Elijah , Elisha , Esay , Daniel , Zachary , Ezekiel , and the rest ? In the new Testament , Joseph , Mary , Zachariah the father of John Baptist , the Shepheards , Mary Magdalen , the gazing Disciples at the Mount of Olives , Peter , Philip , Cornelius , Paul , John the Evangelist , were all blessed with the sight of Angels . In the succeeding times of the Church Primitive , I dare beleeve that good Angels were no whit more sparing of their presence for the comfort of holy Martyrs and Confessors under the pressure of tyranny for the dear name of their Saviour : I doubt not but constant Theodorus saw and felt the refreshing hand of the Angel , no lesse then he reported to Julian his persecutor : I doubt not but the holy Virgins , Theophila , Agnes , Lucia , Cecilia , and others , saw the good Angels protectors of their chastity . As one that hath learned in these cases to take the mid-way betwixt distrust , and credulity ; I can easily yield that those retired Saints of the prime ages of the Church had sometimes such heavenly companions , for the consolation of their forced solitude ; But withall , I must have leave to hold that the el●er the ●ch grew , the more rare was the use of these apparitions , as of other miraculous actions , and events : Not that the arm of our God is shortned , or his care and love to his beloved ones , any whit abated : but for that his Church is now in this long processe of time setled , through his gracious providence , in an ordinary way . Like as it was with his Israelites , who whiles they were in their longsome passage , were miraculously preserved , and protected , but when they came once to be fixed in the land of promise , their Angelical sustenance ceased ; they then must purvey for their own food , and either till , or famish . Now then in these later ages of the Church , to have the visible apparition of a good Angell , it is a thing so geason and uncouth , that it is enough for all the world to wonder at : Some few instances our times have been known to yield : Amongst others , that is memorable which Philip Melanchton as an eye-witnesse reports . Simon Grynaeus a learned and holy man , coming from Heidelburg to Spire ; was desirous to hear a certain Preacher in that City , who in his Sermon ( it seems ) did then let fall-some erroneous propositions of Popish doctrine , much derogatory from the majesty and truth of the Son of God ; wherewith Grynaeus being not a little offended , craved speedy conference with the Preacher , and laying before him the falshood and danger of his doctrines , exhorted him to an abandoning , and retractation of those mis-opinions ; the Preacher gave good words and fair semblance to Grynaeus , desiring further and more particular conference with him , each imparted to other their names and lodgings ; yet inwardly , as being stung with that just reproof , he resolved a revenge by procuring the imprisonment , and ( if he ●ight ) the death of so sharp a censurer : Grynaeus misdoubting nothing , upon his return to his lodging , reports the passages of the late conference to those who sate at the Table with him ; amongst whom Melancthon being one , was called out of the Room to speak with a stranger , newly come into the house ; going forth accordingly , he finds a grave old man of a goodly countenance ; seemly , and richly attired ; who in a friendly and grave manner tells him , that within one hour , there would come to their Inne , certain Officers , as from the King of the Romans to attach Grynaeus , and to carry him to prison ; willing him to charge Grynaeus , with all possible speed to flee out of Spires ; and requiring Melancthon to see that this advantage were not neglected ; which said , the old man vanished out of his sight : Instantly Melancthon returning to his companions , recounted unto them the words of this strange Monitor ; and hastned the departure of Grynaeus accordingly ; who had no sooner boated himself on the Rhine , then he was eagerly searcht for at his said lodging ; That worthy Divine in his Commentary upon Daniel , both relates the story , and acknowledges Gods fatherly providence in sending this Angell of his , for the rescue of his faithfull servant : Others , though not many of this kinde , are reported by Simon Goulartius in his collection of admirable and memorable histories of our time ; whither for brevity sake I refer my Reader . But more often hath it faln out , that evill spirits have visibly presented themselves in the glorious forms of good Angels ; as to Simeon Stylites , to Pachomius , to Valens the Monk , to Rathodus Duke of Freezland , to Macarius , to Gertrude in Westphalia , with many others ; as we finde in the reports of Ruffinus Vincentius , Caesarius Palladius : and the like delusions may still be set on foot , whiles Satan , who loves to transform himself into an Angell of Light , laboureth by these means to noursle silly souls in superstition : too many whereof have swallowed the bait , though others have descried the book : Amongst the rest , I like well the humility of that Hermite , into whose Cell , when the Divel presented himself , in a goodly and glittering form , and told him that he was an Angell sent to him from God ; the Hermite turned him off with this plain answer , See thou whence thou comest ; for me , I am not worthy to be visited with such a guest as an Angel . But the trade that we have with good spirits is not now driven by the eye , but is like to themselves , spiritual : Yet not so , but that even in bodily occasions , we have many times insensible helps from them in such manner , as that by the effects , we can boldly say , Here hath been an Angel though we saw him not . Of this kind was that ( no less then miraculous ) cure , which at S. Madernes in Cornwall , was wrought upon a poor Cripple * whereof ( besides the attestation of many hundreds of the neighbours ) I took a strict and personall examination , in that * last visitation which I either did , or ever shall hold : This man , that for sixteen years together was fain to walk upon his hands , by reason of the close contraction of the sinews of his legs , was , ( upon three monitions in his dream to wash in that well ) suddainly so restored to his limbs , that I saw him able both to walk , and to get his own maintenance ; I found here was neither art nor collusion , the thing done , the Author invisible . The like may we say of John Spangenberge Pastour of Northeuse ; no sooner was that man stept out of his house , with his family to go to the Bayns , then the house fell right down in the place : Our own experience at home is able to furnish us with divers such instances : How many have we known that have faln from very high towers , and into deep pits , past the naturall possibility of hope , who yet have been preserved not from death only , but from hurt : whence could these things be , but by the secret aid of those invisible helpers ? It were easie to fill Volumes with particulars of these kinds ; but the main care , and most officious endeavours of these blessed spirits are employed about the better part , the soul ; in the instilling of good motions ; enlightning the understanding , repelling of temptations , furthering our opportunities of good , preventing occasions of sin , comforting our sorrows , quickning our dulnesse , incouraging our weaknesse ; and lastly , after all carefull attendance here below , conveying the souls of their charge , to their glory , and presenting them to the hands of their faithfull Creator . It is somewhat too hard to beleeve , that there have been ocular witnesses of these happy Convoys ; Who lists may credit that which Hierom tells us , that Antony the Hermit saw the soul of his partner in that solitude ( Paul ) carried up by them to heaven ; that Severinus Bishop of Colein saw the soul of S. Martin thus transported , as Gregory reports in his Dialogues ; That Benedict saw the soul of Germanus in the form of a fiery globe thus conveyed ; What should I speak of the souls of the holy martyrs , Tiburtius , Valerian , Maximus , Marcellinus , Justus , Quintinus , Severus , and others : we may if we please ( we need not unlesse we list ) give way to these reports , to which our faith obliges us not : In these cases we go not by eye-sight : but we are well assured the soul of Lazarus was by these glorious spirits carried up into the bosome of Abraham , neither was this any priviledge of his above all other the Saints of God ; all which as they land in one common harbour of blessednesse , so they all participate of one happy means of portage . SECT. IX . The respects which we owe to the Angels . SUch are the respects of good Angels to us ; now what is ours to them ? It was not amisse said of one , that the life of Angels is politicall , full of intercourse with themselves and with us : What they return to each other in the course of their Theophanies , is not for us to determine ; but since their good offices are thus assiduous unto us , it is meet we do inquire what duties are requirable from us to them . Devout Bernard is but too liberall in his decision , that we owe to these beneficient spirits reverence for their presence , devotion for their love ; and trust for their custody . Doubtlesse , we ought to be willing to give unto them so much as they will be willing to take from us : if we go beyond these bounds , we offend , and alienate them : to derogate from them is not so hainous in their account , as to overho●our them . S. John proffers an humble geniculation to the Angell , and is put off , with a See thou do it not , I am thy fellow servant : The excesses of respects to them , have turned to abominable impiety ; which howsoever Hierome sems to impute to the Jews , eve● since the Prophets time , yet Simon Magus was the first that we finde guilty of this impious flattery of the Angels ; who fondly holding that the world was made by them , could not ●hink fit to present them with lesse then divine honour : H● cursed cholar , Menander , ( whose errour Prateolus wrongfully fathers upon Aristotle ) succeeding him in that wicked heresie , as Eusebius tels us , left behind him Saturnius , not inferiour to him in this frenzie ; who ( as Tertullian and Philastrius report him ) fancied together with his mad fellows , that seven Angels made the world , not acquainting God with their work : What should I name blasphemous Cerinthus , who durst disparage Christ in comparison with Angels ? Not altogether so bad were those hereticks ( though bad enough ) which took their ancient denomination from the Angels ; who professing true Christianity and detestation of Idolatry , ( as having learned that God only is to be worshipped properly ) yet reserved a certain kind of adoration to the blessed Angels ; Against this opinion and practice , the great Doctour of the Gentiles seems to bend his style , in his Epistle to the Colossians , forbidding a voluntary humility in worshipping of Angels ; whether grounded upon the superstition of ancient Jews , as Hierom and Anselm ; or upon the Ethnick Philosophie of some Platonick , as Estius and Cornel●us à Lapide imagine ; or upon the damnable conceits of the Simonians and Cerinthians , as Tertullian , we need not much to inquire ; nothing is more clear then the Apostles inhibition ▪ afterward seconded by the Synod of Laodicea ; whereto yet Theodorets noted Commentary would seem to give more light ▪ who tels us that upon the ill use made of the giving of the ●aw by the hands of Angels , there was an errour of old maintained , of Angel-worship , which still continued in Phrygia and Pisidia , so that a Sinod was hereupon assembled at Laodicea , the chief City of Phrygia ; which by a direct Canon forbad praying to Angels ; a practice ( saith he ) so setled amongst them that even to this day there are to be seen amongst them , and their neighbours the Oratories of S. Mi●hael . Here then was this mishumility , that they thought it too much boldnesse to come ●mmediately to God , but that we must first make way to his favour by the mediation of Angels ; a testimony so pregnant , that I wonder not if Caranza flee into corners ; and all the fautors of Angel-worship be driven to hard shifts to avoid it : But what do I with controversies ? This devotion we do gladly professe to owe to good Angels , that though we do not pray unto them , yet we do pray to God for the favour of their assistance , and protection ; and praise God for the protection that we have from them : That faithfull Patriarch , of whom the whole Church of God receives denomination , knew well , what he said , when he gave this blessing to his Grand-children : The Angell that redeemed me from all evill , blesse the children : whether this were an interpretative kind of imploration , as Becanus and Lorichius contend ; or whether ( as is no lesse probable ) this Angel were not any created power , but the great Angell of the Covenant ; the same which Jacob wrestled with before , for a blessing upon himself , as Athanasius and Cyril well conceive it , I will not here dispute ; sure I am , that if it were an implicit prayer , and the Angell mentioned , a creature ; yet the intention was no other then to terminate that prayer in God , who blesseth us by his Angel . Yet further , we come short of our dutie to these blessed Spirits , if we entertain not in our hearts an high and venerable conceit of their wonderfull majesty , glory , and greatnesse : and an awfull acknowledgment and reverentiall awe of their presence ▪ an holy joy , and confident assurance of their care and protection ; and lastly , a fear to doe ought that might cause them to turn away their faces , in dislike , from us : All these dispositions are copulative : for certainly , if we have conceived so high an opinion of their excellency , and goodnesse as we ought ; we cannot but be bold upon their mutuall interest , and be afraid to displease them : Nothing in the world but our sins can distaste them : They look upon our natural infirmities , deformities , loathsomnesses , without any offence , or nauseation : but our spirituall indispositions are odious to them ▪ as those which are opposite to their pure natures . The story is famous of the Angell and the Hermite , walking together ; in the way there lay an il-sented and poisonous carrion , the Hermite stopt his nose , and turned away his head , hasting out of that offensive air , the Angell held on his pace , without any shew of dislik : straightway they met with a proud man , gaily dressed , strongly perfumed , looking high , walking stately , the Angell turned away his head , and stopt his nosthrils , whiles the Hermite passed on not without reverence to so great a person : and gave this reason ; that the stench of pride was more loathsome to God and his Angels , then that of the carcass , could be to him . I blush to think , O ye glorious spirits , how often I have done that whereof ye have been ashamed for me ; I abhor my self to recount your just dislikes ; and do willingly professe , how unworthy I shall be of such friends , if I be not hereafter jealous of your just offence . Neither can I without much regret , thinke of those many and horrible nuisances , which you find every moment from sinfull mankind : Wo is me , what odious sents arise to you perpetually from those bloody murders , beastly uncleannesses , cruell oppressions , noisome disgorgings of surfeits , and drunkennesses , abominable Idolatries , and all manner of detestable wickednesses , presumptuously committed every where ; enough to make you abhorre the presence and protection of debauched and deplored mortality . But for us that are better principled , and know what it is to be over-lookt by holy and glorious spirits , we desire and care to be more tender of your offence then of a world of visible spectatours : And if the Apostle found it requisite to give such charge , for but the observation of an outward decencie ; not much beyond the lists of indifferencie , because of the Angels ; what should our care be in relation to those blessed spirits , of our deportment in matter of morality , and religion ? Surely , O ye invisible Guardians , it is not my sense that shall make the difference , it shall be my desire to be no lesse carefull of displeasing you , then if I saw you present by me , cloathed in flesh : Neither shall I rest lesse assured of your gracious presence and tuition , and the expectation of all spirituall offices from you , which may tend towards my blessednesse , then I am now sensible of the ●nimation of my own soul . THE INVISIBLE WORLD . The Second BOOK . SECT. I. Of the Souls of Men . Of their separation and Immortality . NExt to these Angelicall Essences , the souls of men , whether in the body , or severed ●rom it , are those spirits which people the invisible world ●ex● to them , I say ▪ not the s●me with them , not bett●r Those of the ancient which have thought that the ruine of Angels is to be supplyed by ●lessed souls , spake doubtless without the book ; for he that is the truth it self hath said , they be ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) like , not the same : And justly are those ●xploded , whether Pythago●eans , or Stoicks , or Gnost●cks , or Manichees , or Alma●icus ▪ or ( if Lactantius himself were in that errour , as Ludovicus Vives construes him ) who falsly dreamed that the souls of ●en were of the substance of that God , which inspired them ; These errours are more ●it for Ellebore , then for Theologicall conviction : spirituall substances doubtlesse they ●re , and such as have no lesse distant originall from the body , then heaven is from earth : Galen was not a better Physi●●an then an ill Divine , whiles ●e determines the soul to be the complexion and temperament of the prime qualities ; no other then that harmony which the elder Naturalists dreamed of , an opinion no lesse brutish ; then such a soul : For how can temperamet be the cause of any progressive motion ; much lesse of a rationall discourse ? Here is no materiality , no physicall composition in this inmate of ours ; nothing but a substantiall act , an active spirit , a spirituall form of the king of all visible creatures : But as for the Essence , originall derivation , powers , faculties , operations of this humane soul as it is lodged in this clay , I leave them to the disquisition of the great Secretaries of Nature ; my way lyes higher , leading me from the common consideration of this spirit , as it is clogged with flesh , unto the meditation of it , as it is devested of this earthly case , and clothed with an eternity whether of joy or torment : We will begin with happinesse , ( our fruition whereof ( I hope ) shall never end , ) if first we shall have spent some thoughts upon the generall condition of this separation . That the soul after separation from the body , hath an independent life of its owne ; is so clear a truth , that the very heathen Philosophers , by the dimme light of nature have determined it for irrefragable : In so much as Aristotle himself ( who is wont to hear ill for his opinion of the soules mortality ) is confidently reported to have written a book of the Soul Separate , which Thomas Aquinas in his ( so late ) age professes to have seen : Sure I am , that his Master Plato , and that heathen Martyr , Socrates ( related by him ) are full of divine discourses of this kind . In so much as this latter , when Crito was asking him how he would be buried : I perceive ( said he ) I have lost much labour , for I have not yet perswaded my Crito , that I shall flye clear away , and leave nothing behind me ; meaning that the soul is the man , and would be ever it self , when his body should have no being : And in Xenophon ( as Cicero cites him ) Cyprus is brought in saying thus , Nolite arbitrari , &c. Think not my dear sons ▪ that when I shall depart from you , I shall then cease to have any being ; for even whiles I was with you ye saw not that soul which I had , but yet ye well saw by those things which I did , that there was a soul within this body : Beleeve ye therefore , that though ye shall see no soul of mine , yet that it still shall have a being . Shortly , all but an hatefull Epicurus , have astipulated to this truth : And if some have fa●cied a transmigration of souls into other bodies , others , a passage to the stars which formerly governed them ; others , to I know not what Elysian fields ; all have pitched upon a separate condition . And indeed not Divinity only , but true natural reason will necessarily evince it : For the intellective soul being a more spirituall substance , and therefore having in it no composition at all , and by consequence , nothing that may tend towards a not-being , can be no other ( supposing the will and concurrence of the infinite Creator ) then immortall : Besides , ( as our best way of judgging ought is wont to be by the effects ) certainly all operations are from the forms of things , and all things do so work as they are : Now the body can do nothing at all without the help of the soul , but the soul hath actions of its own ; as the acts of understanding , thinking , judging , remembring , ratiocination ; wherof , if ( whiles it is within us ) it receives the first occasions by our senses , and phantasms ; yet it doth perfect and accomplish the said operations , by the inward powers of its own faculties ; much more , and also more exactly can it do all these things , when it is meerly it self ; since the clog that the body brings with it , cannot but pregravate , and trouble the soul in all her performances : in the mean time , they do justly passe for mentall actions ; neither do so much as receive a denomination from the body : we walk , move , speak , see , feel , and do other humane acts ; the power that doth them is from the soul ; the means or instrument , whereby they are done , is the body ; no man will say the soul walks , or sees , but the body by it : but we can no more say that the soul understands or thinks by the aid of the body , then we can say the body thinks , or understands , by means of the soule : These therefore being distinct and proper actions , do necessarily evince an independing , and self-subsisting agent . O my soul , thou couldst not be thy self , unless thou knew'st thine originall , heavenly ; thine essence , separable ; thy continuance eviternall . But what do we call in reason , and nature to this parle , where faith ( by which Christianity teacheth us to be regulated ) finds so full , and pregnant demonstrations : No lesse then halfe our Creed sounds this way , either by expression , or inference ; where in whiles we professe to believe that Christ our Saviour rose from the dead and ascended we implie that his body was ●ot more dead , then his soul living and active ; That was whereof he said , Father into thy hands I commend my spirit : now , we cannot imagine one life of the head , and another of the body : his state therefore is ours ; every way are we conform to him : as our bodies then shall be once like to his , glorious ; so our souls cannot be but , as his , severed by death , crowned with immortality : and if he shall come to judge both the quick and the dead ; those dead whom he shall judge , must be living ; for ( as our Saviour said in the like case ) God is not the Judge of the dead , as dead , but the Judge of the living that were dead , and therefore living in death , and after death : And whereof doth the Church Catholick consist , but of some members , warfaring on earth , others triumphant in heaven ? and what doth that triumph suppose , but both a beeing , and a beeing glorious ? What communion were there of Saints , if the departed souls were not ▪ and the soul , when it begins to be perfect , should cease to be ? to what purpose were the resurrection of the body , but to meet with his old partner , the soul ? and that meeting only implies both a separation , and existence . Lastly , what life can there be properly but of the soul ? and how can that life be everlasting , which is not continued ? or that continued , that is not ? If then he may be a man ; certainly , a Christian he cannot be , who is more assured that he hath a soul in his body , then that his soul shall once have a being without his body : Death may tyrannize over our earthly parts , the worst he can do to the spirituall , is to free it from a friendly bondage . Chear up thy self therefore , O my soul , against all the fears of thy dissolution ; thy departure is not more certain then thy advantage ; thy being shall not be lesse sure but more free , and absolute : Is it such a trouble to thee to be rid of a clog ? or art thou so loath to take leave of a miserable companion for a while , on condition that he shall ere long meet thee happy ? SECT. II. Of the instant vision of God upon the egression of the soul : and the present condition till then . BUt if , in the mean while , we shall let fall our eyes upon the present condition of the soul , it will appear how apt we are to misknow our selves , and that which gives us the being of men ; The most men , how ever they conceive they have a soul within them , by which they receive their animation , yet they entertain but dull and gloomy thoughts concerning it ; as if it were no lesse void of light and activity , then it is of materiality , and shape : not apprehending the spirituall agility , and clearly-lightsome nature of that whereby they are enlived : wherein it will not a little availe us to have our judgements thoroughly rectified ; and to know that as God is light , so the soul of man which comes immediately from him , and bears his image , is justly , even here , dignified with that glorious title ; I spe●k not only of the regenerate soul illuminated by divine inspirations , and supernaturall knowledge ; but also even of that rationall soul , which every man bears in his bosome . The spirit of man ( saith wise Solomon ) is the candle of the Lord , ( Prov. 20.27 . ) searching all the inward parts of the belly . And the dear Apostle : In him was life , and the life was the light of men , Joh. 1.4 . and more fully , soon after : That light was the true light that lightneth every man that cometh into the world . v. 9. No man can be so fondly charitable , as to think every man that comes into the world , illightned by the spirit of regeneration : It is then that intellectuall light of common nature , which the great illuminator of the world beams forth into every soul , in such proportion as he finds agreeable to the capacity of every subject : Know thy self therefore . O man , and know thy maker : God hath not put into thee a dark soul : or shut up thy inward powers in a dungeon of comfortlesse obscuritie ; but he hath set up a bright shining Lamp in thy breast : whereby thou maiest sufficiently discern naturall and morall truths , the principles and conclusions whether of nature or art , herein advancing thee above all other visible Creatures , whom he hath confined ( at the best ) to a mere opacity of outward and common sense ; But if our naturall light shall , through the blessing of God , be so happily improved , as freely to give place to the spirituall , reason to faith , so that the soul can now attain to see him that is invisible , and in his light to see light , now , even whiles it is over-shaded with the interposition of this earth , it is already entered within the verge of glorie : But , so soon as this va●● o● wretched mortality is done away ; now it enjoyes a clear heaven for ever , and sees as it is seen . Amongst many heavenly thoughts , wherewith my everdear and most honoured , and now blessed friend , the late Edward Earl of Norwich , had wont to animate himself against the encounter with our last enemy Death ; this was one not of the meanest , that in the very instant of his souls departing out of his body , it should immediately enjoy the v●sion of God : And certainly so it is , The spirits of just men , need not stand upon d●stances of place , or space of time , for this beatificall sight ; but so soon as ever they are out of their clay lodging , they are in their spiritu●ll heaven even whiles they are happily conveying to the locall ; for since nothing hindred them from that happy sight , but the interposition of this earth , which we carry about us , the spirit being once free from that impediment , sees as it is seen , being instantly passed into a condition like unto the Angels ; wel therefore are these coupled together by the blessed Apostle , who in his divine rapture had seen them both ; Ye are come ( saith he ) unto Mount Sion , and unto the City of the living God , the heavenly Jerusalem ; and to an innumerable company of Angels , and to the spirits of just men made perfect . As then the Angels of God , wheresoever they are ( though imployed about the affairs of this lower world ) yet do still see and enjoy the vision of God ; so do the souls of the righteous , when they are once eased of this earthly load : Doubtlesse , as they passed through degrees of Grace , whiles they took up with these homely lodgings of clay ; so they may passe through degrees of blisse , when they are once severed . And if ( as some great Divines have supposed ) the Angels themselves shall receive an augmentation of happinesse at the day of the last judgement , when they shall be freed from all their charge and imployments , ( since the perfection of blessedness consists in rest , which is the end of all motion ) how much more shal the Saints of God then receive an enlargment of their felicity ; but in the mean time , they are entered into the lists of their essential beatitude , over the threshold of their heaven . How full and comfortable is that profession of the great Apostle , who when he had sweetly diverted the thoughts of himself and his Corinthians from their light afflictions to an eternall weight of excelling glory , from things temporall , which are seen , to those everlasting , which are not seen : addes ; For we know that if our earthly house of this Tabernacle be dissolved , we have a building not made with hands eternall in the heavens ; more then implying , that our eye is no sooner off from the temporall things , then it is taken up with eternall objects ; and that the instant of the dis●olution of these clay cottages , is the livery and seisin of a glorious and everlasting mansion ●n heaven . Canst thou believe this O my soul , and yet recoil ●t the thought of thy departure ? wert thou appointed af●er a dolorous dissolution to spend some hundreds of years at the fore-gates of glory ( though in a painless expectation of a late happinesse ) even this hope were a pain alone ; but if sense of pain were also added to the delay , this were more then enough to make the condition justly dreadfull : But now that one minute shuts our eyes , and opens them to a clear sight of God , determines our misery , and begins our blessednesse ; Oh the cowardise of our unbeleefe , if we shrinke at so momentany a purchase of eternity ! How many have we known that for a false reputation of honour have rushed into the jawes of Death , when we are sure they could not come back to enjoy it ; and do I tremble at a minutes pain , that shall feoffe me in that glory , which I cannot but for ever enjoy ? How am I ashamed to hear an heathen Socrates , encouraging himselfe against the feares of Death from his resolution of meeting with some fmous persons in that other world , and to feel my self shrugging at a short brunt of pain , that shall put me into the blisse-making presence of the All-glorious God , into the sight of the glorified humanity of my dear Redeemer , into the Society of all the Angels and Saints of heaven ? SECT. III. Of the Souls perpetual vigilancy , and fruition of God . IT is no other then a frantick dream of those erroneous spirits that have fancied the sleep of the soul , and that so long and deep a sleep , as from the evening of the dissolution , till the morning of the resurrection ; So as all that while , the soul hath no vision of God , no touch of joy or pain . An errour wickedly rak't up out of the ashes of those Arabick Hereticks , whom Origen is said to have reclaimed : and since that time , taken up ( if they be not slandered ) by the Armenians , and Fratricelli ; and once countenanced , and abetted by Pope John the 22. ( as Pope Adrian witnesseth , ) yea so inforced by him , upon the University of Paris , as that all accesse to degrees was barred to any whosoever refused to subscribe , and swear to that damnable position : The Minorites began to finde relish in that poison , which no doubt had proceeded to further mischief , had not the interposition of Philip the-then-French king happily quelled that uncomfortable and pernicious doctrine , so as we might have hoped it should never have dared more to look into the light . But , wo is me , these prodigious times amongst a world of other uncouth heresies , have not stuck to fetch even this also ( wel-worsed ) back from that region of darknesse , whither it was sent : Indeed who can but wonder that any Christian can possibly give entertainment to so absurd a thought ; whiles he hears his Saviour say , Father I will that they also whom thou hast given me , be with me , where I am ; and that ( not in a safe sleep ) they may behold my glory , which thou hast given me : Behold it ? yea , but when ? at last perhaps when the body shall be resumed ? Nay , ( to choak this cavill ) the blisse is present , even already possessed ; The glory which thou gavest me I have given to them : It was accordingly his gracious word to the penitent theef , This day shalt thou be with me in Paradise : How clear is that of the chosen vessell , opposing our present condition to the succeeding : For now we see through a glasse darkly ; but then ( that is , upon our dissolution ) face to face , the face of the soul to the face of God : The infinit amiableness whereof was that which inflamed the longing desire of the blessed Apostle to depart and to be with Christ ; as knowing these two inseparable , the instant of his departure , and his presence with Christ : else the departure were no lesse worthy of fear , as the utmost of evils , then now it is of wishing for , as our entrance into blessednesse : Away then with that impious frenzie of the souls , whether mortality , or sleep in death : No , my soul , thou doest then begin to live , thou doest not awake till then : now whiles thou art in the bed of this living clay , thine eyes are shut , thy spirituall senses are tyed up , thou art apt to s●ort in a sinfull security ; thou dreamest of earthly vanities ; then , only then are thine eyes opened , thy spirituall faculties freed ; all thy powers quickned , and thou art perpetually presented with objects of eternall glory . And if at any time during this pilgrimage , thine eye-lids have been some little raised by divine Meditations , yet how narrowly , how dimly art thou wont to see ? now thine eies shall be so broadly and fully opened , that thou shalt see whole heaven at once ; yea , which is more , the face of that God , whose presence makes it heaven : Oh glorious sight ! O most blessed condition ! Wise Solomon could truly observe that the eye is not satisfied with seeing ; neither indeed can it be here below ; nothing is so great a glutton as the eye ; for when we have seen all that we can , we shall still wish to see more ; and that more is nothing if it be lesse their all ; but this infinite object ( which is more then all ) shall so fill and satisfie our eyes , that we cannot desire the sight of any other ; nor ever be glutted with the sight of this ; Old Simeon when once he had lived to see the Lord of life cloathed in flesh , could say , ●ord now lettest thou thy servant depart in peace for mine eyes have seen thy salvation : if he were so full of the sight of his Saviour in the weaknesse of humane flesh , and in the form of a servant ; how is he more then fated with the perfection of joy , and heavenly detestation , to see that Saviour clothed with majesty ; to see his all glorious Godhead ; and so to see , as to enjoy them ; and so enjoy them , as that he shall never intermit their sight and fruition to all eternity . SECT. IV. Of the knowledge of the glorified . AS concerning all other matters , what the knowledge is of our souls , separated , and glorified , we shall then know when ours come to be such : in the mean time , we can much less know their thougths , then they can know ours : sure we are , they do not know in such manner as they did , when they were in our bosomes ; by the help of senses and phantasms , by the discursive inferences of ratiocination ; but as they are elevated to a condition suitable to the blessed Angels ; so they know like them : though not by the meanes of a naturall knowledge , as they , yet by that supernaturall light of intimation , which they receive by their glorified estate : Whether by vertue of this divine illumination they know the particular occurrences which we meet with here below , he were bold that would determine . Only this we may confidently affirme , that they do clearly know al those things which do any way appertain to their estate of blessednesse . Amongst which , whether the knowledge of each other in that region of happinesse may justly be ranked , is not unworthy of our disquisition . Doubtlesse , as in God there is all perfection eminently , and transcendently , so in the sight and fruition of God , there cannot be but full and absolute felicity ; yet this is so farre from excluding the knowledge of those things which derive their goodnesse and excellency from him , as that it compriseth , and supposeth it : Like as it is also in our affections ; we love God only as the chief good ; yet so as that we love other things in order to God ; Charity is no more subject to losse , then knowledge , both these shall accompany our souls to and in that other world . As then , we shall perfectly love God , and his Saints in him ; so shall we know both : and though it be a sufficient motive of our love in heaven , th●t we know them ▪ to be Saints ; yet it seems to be no small addition to our happinesse , to know that those Saints were once ours : And if it be a just joy to a parent here on earth to see his child gracious , how much more acession shall it be to his joy above , to see the fruits of his loines glorious , when both his love is more pure , and their improvement absolute ? Can we make any doubt that the blessed Angels know each other ? how senselesse were it to grant that no knowledge is hid from them , but of themselves ? Or can we imagine that those Angelicall spirits do not take speciall notice of those souls which they have guarded here , and conducted to their glory ? If they do so , and if the knowledge of our beatified souls shall be like to theirs , why should we abridg our selves more then them , of the comfort of our interknowing ? Surely ▪ our dissolution shall abate nothing of our naturall faculties ; our glory shal advance them ; so as what we once knew we shall know better : and if our souls can then perfectly know themselves , why should they be denied the knowledge of others ? Doubt not then , O my soul , but thou shalt once see ( besides the face of thy God , whose glory fils heaven and earth ) the blessed spirits of the ancient Patriarchs , and Prophets , the holy Apostles and Evangelists , the glorious Martyrs and Confessors ; those eminent Saints , whose holiness thou wert wont to magnifie ; and amongst them , those in whom nature and grace have especially interessed thee , thou shalt see them , and enjoy their joy and they thine : How oft have I measured a long and foul journey to see some good friend , and digested the tediousnesse of the way with the expectation of a kind entertainment , and the thought of that complacency which I should take in so dear ? presence ? and yet perhaps , when I have arrived , I have found the house disordered , one sick , another disquieted , my selfe indisposed ; with what cheerfull resolution should I undertake this my last voyage , where I shal meet with my best friends , and find them perfectly happy , and my selfe with them ? SECT. V. Of the glory of heaven injoyed by blessed Souls . HOw often have I begged of my God , that it would please him to shew me some little glimpse of the glory of his Saints ? It is not for me to wish the sight ( as yet ) of the face of that divine Majesty ; This was two much for a Moses to sue for ; my ambition only is , that I might , if but as it were through some cranie , or key-hole of the gate of heaven , see the happy condition of his glorious servants . I know what hinders me , my miserable unworthinesse , my spiritual blindnesse . O God , if thou please to wash off my clay with the waters of thy Siloam , I shall have eyes ; and if thou anoint them with thy precious eye-salve , those eyes shall be clear , and enabled to behold those glories which shall ravish my soul . And now , Lord , what pure and resplendent light is this , wherein thy blessed ones dwel ? How justly did thine Ecstatical Apostle call it the inheritance of the Saints in light ? light unexpressible , light unconceivable , light inaccessible ? Lo , thou that hast prepared such a light to this inferiour world for the use and comfort of us mortall creatures , as the glorious Sun , which can both inlighten and dazle the eyes of all beholders ▪ hast proportionally ordained a light to that higher world , so much more excellent then the Sun , as heaven is above earth , immortality above corruption . And if wise Solomon could say truly , the light is sweet , and a pleasant thing it is for the eyes to see the Sun ; how infinitely delectable is it in thy light to see such light as may make the Sun in comparison thereof , darknesse ? In thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . What can be wished more , where there is fulness of joy ? and behold thy presence , O Lord , yeelds it . Could I neither see Saint nor Angell in that whole Empyreall heaven , none but thine infinite self , thy self alone were happiness for me more then enough ; But as thou , in whom here below we live , and move , and have our beeing , detractest nothing from thine all-sufficiency , but addest rather to the praise of thy bounty , in that thou furnishest us with variety of means of our life and subsistence ; so here it is the praise of thy wonderfull mercies which thou allowest us ( besides thine immediate presence ) the Society of thy blessed Angels , and Saints , wherein we may also enjoy thee . And if the view of any of those single glories be enough to fil my soul with wonder , and contentment : how must it needs run over at the sight of those worlds of beauty and excellency , which are here met and united ? Lo here the blessed H●erarchy of innumerable Angels , there the glorious company of the Apostles here the goodly fellowship of the Patriarchs and Prophets there the noble Army of M●rtyrs ▪ here the troops of laborious Pastors and Teachers , there the numberlesse multitudes of holy and conscionable Professors . Lord , what exquisite order is here , what perfection of glory ! And if even in thine eyes thy poor despised Church upon earth , be so beautifull and amiable , fair as the Moon clear as the Sun , ( which yet in the eyes of flesh seems but homely and hard-favoured ) how infinite graces and perfections shall our spirituall eies see in thy glorified spouse above ? what pure sanctity ? what sincere charity ? what clear knowledge ? what absolute joy ? what entire union ? what wonderfull majesty ? what compleat felicity ? All shine alike in their essentiall glory but not without difference of degrees ; All are adorned with crowns , some also with coronets , some glister with a skie-like , others with a star-like clearnesse ; the least hath so much as to make him so happy that he would not wish to have more ; the greatest hath so much , that he cannot receive more ; O divine distribution of bounty , where is no possibility of either want , or envy ! Oh transcendent royalty of the Saints ! one heaven is more then a thousand kingdoms ; and every Saint hath right to all : so as every Subject is here a Soveraign , and every Soveraign is absolute under the free homage of an infinite Creatour . Lo here , crowns without cares , scepters without burden , rule without trouble , raigning without change : Oh the transitory vanity of all earthly greatness ▪ Gold is the most during metall , yet even that yeelds to age : Solomons rich Diadem of the pure gold of Ophir , is long since dust : these crowns of glory are immarcescible , incorruptible ; beyond all the compasse of time , without all possibility of alteration . Oh the perishing and unsatisfying contentments of earth ! how many-poor great ones below have that which they call honour and riches , and enjoy them not , and if they have enjoyed them , complain of satiety , and worthlesness ! Lo here , a free scope of perfect joy , of constant blessednesse , without mixture , without intermission ; each one feels his own joy , feels each others ; all rejoyce in God with a joy unspeakeable , and full of glory ; and most sweetly bathe themselves in a pure and compleat blisfulnesse . This very sight of blessed souls is happinesse , but oh , for the fruition ! Go now , my soul , and after this prospect , doat upon those silly profits and pleasures which have formerly bewitched thee ; and ( if thou canst ) forbear to long after the possession of this blessed immortality ; and repine at the message of this so advantagious a translation ; and pity and lament the remove of those dear pieces of thy self , which have gone before thee to this unspeakable felicity . SECT. VI . Wherein the glory of the Saints above consisteth , and how they are imployed . SUch is the place , such is the condition of the blessed ; What is their implement ? How do they spend , not their time , but their eternity ? How ? but in the exercise of the perpetual acts of their blessedness , vision , adhesion , fruition ? who knows not that there is a contract passed betwixt God and the regenerate soul here below ; out of the engagement of his mercy and love , he endows her with the precious graces of Faith , of Hope , of Charity . Faith , whereby she knowingly apprehends her interest in him : Hope , whereby she cheerfully expects the ful accomplishment of his gracious promises : Charity , whereby she is feelingly and comfortably possessed of him , and clings close unto him . In the instant of our dissolution , we enter into the consummation of this blessed mariage : wherein it pleaseth our bountifull God , to endow his glorified spouse with these three priviledges and improvements of her beatitude , answerable to these three divine graces : Vision answers to Faith , for what our faith sees , and apprehends here on earth ? and afar off as Travellers ; our estate of glorification exhibits to us clearly , and at hand , as comprehensors : the object is the same , the degrees of manifestation differ . Adhesion answers to our Hope ; for what our hope comfortably expected , and longed for , we do now lay hold on as present and are brought home to it indissolubly : Fruition , lastly , answers to charity ; for what is fruition , but a taking pleasure in the thing possessed , as truly delectable , and as our owne ; and what is this but the perfection of love ? Shortly , what is the end of our faith but sight ? what the end of our hope but possession ? what the end of our love but enjoying ? Lo then the inseparable and perpetual sight , possession , enjoyment , of the infinitely amiable , and glorious Deity , is not more the imployment then the felicity of Saints : and what can the soul conceive matchable to this happinesse ? The man after Gods own heart had one boon to ask of his M●ker ; it must be sure some great suite wherein a favourite will set up his rest : One thing have I desired of the Lord , which I will require , even that I may dwell in the house of the Lord , all the dayes of my life ; to behold the fair beauty of the Lord , and to visit his holy Temple . Was it so contenting an happinesse to thee ( O David ) to behold for a moment of time , the fair beauty of the Lord in his earthen Temple , where he meant not to reveal the height of his glory ; how blessed art thou now , when thy soul lives for ever in the continuall prospect of the infinite beauty and majesty of God , in the most glorious and eternall sanctuary of heaven ? It was but in a cloud and smoke , wherein God shewed himselfe in his materiall house ; above , thou seest him cloathed in an heavenly , and incomprehensible light ; and if a little glimpse of celestiall glory in a momentary transfiguration so transported the prime Apostle , that he wisht to dwel still in Tabor : how shall we be ravished with the full view of that all-glorious Deity , whose very sight gives blessedness ? What a life doth the presence of the Sun put into all Creatures here below ? yet the body of it is afar off , the power of it created and finite : Oh then how perfect and happy a life must we needs receive from the Maker of it , when the beams of his heavenly glory shall shine in our face ? Here below our weak senses are marred with too excellent objects ; our pure spirits above cannot complain of excesse , but by how much more of that divine light they take in , are so much the more blessed . There is no other thing wherein our sight can make us happy ; we may see all other objects , and yet be miserable ; here , our eyes conveigh into us influences of blisse ; yet not our eyes alone : but as the soul hath other spirituall senses also , they are wholly possessed of God : our ●dhesion is as it were an heavenly touch , our fruition as an heavenly taste of the everblessed Deity ; so the glorified soul in seeing God , feelingly apprehends him as its own ; in apprehending sweetly enjoyes him , to all eternity , finding in him more absolute contentment then it can be capable of , and finding it selfe capable of so much as make it everlastingly happy . Away with those brutish Paradises of Jews , and Turks and some Judaizing Chiliasts , who have placed happinesse in the full feed of their sensual appetite , inverting the words of the Epicurean in the Gospell : He could say , Let us eat and drink , for to morrow we shall dye : they , Let us dye , for we shall eat and drinke ; men , whose belly is their God ; their kitchen their heaven : The soul that hath had the least smack , how sweet the Lord is in the weak apprehension of Grace here below , easily contemns these dunghil-felicities , & cannot but long after those true and satisfying delights above , in comparison whereof all the pleasures of the paunch and palate , are but either savorless or noisome . Feast thou thy self , onwards O my soul , with the joyful hope of this blessed vision , adhesion , fruition : Alas , here thy dim eyes see thy God through clouds and vapours , and not without manifold diversions , here thou cleavest imperfectly to that absolute goodnesse , but with many frail interceptions , every prevalent temptation looseth thy hold , and makes thy God and thee strangers ; here thou enjoyest him sometimes in his favours , seldome in himselfe ; and when thou doest so , how easily art thou robb'd of him by the interpositions of a crafty , and bewitching world ? There thou shalt so see him , as that thou shalt never look off ; so adhere to him , as never to be severed ; so enjoy him , that he shall ever be all in all to thee , even the soul of thy soul ; thy happiness is then essentiall ; thy joy as inseparable , as thy being . SECT. VII . In what terms the departed Saints stand to us ; and what respects they bear to us . Such is the felicity wherein the separate soules of Gods elect ones are feoffed , for ever : But , in the mean time , what terms do they stand in to their once-partners , these humane bodies ? to these the forlorn companions of their pilgrimage and warfare ? Do they despise these houses of clay , wherein they once dwelt ? or have they with Pharaohs Courtier , forgotten their fellow-prisoner ? Far be it from us to entertain so injurious thoughts of those spirits , whose charity is no less exalted then their knowledge : Some graces they do necessarily leave behinde them ; There is no room for faith , where there is present vision ; no room for hope , where is full fruition ; no room for patience , where is no possibility of suffering : but charity can never be out of date , charity both to God and man : As the head and body mystical are undivided , so is our love to both ; we cannot love the head , and not the body ; we cannot love some limbs of the body , and not others : The triumphant part of the Church then , which is above , doth not more truly love each other glorified , then they love the warfaring part beneath : neither can their love be idle , and fruitlesse ; they cannot but wish well therefore to those they love : That the glorified Saints , then , above in a generality wish for the good estate , and happy consummation of their conflicting brethren here on earth , is a truth , not more void of scruple , then full of comfort . It was not so much revenge , which the souls under the Alter pray for upon their murderers ; as the accomplishment of that happy resurrection , in which that revenge shall be perfectly acted . The prayer in Zachary ( and Saints are herein parallel ) is , O Lord of hosts how long wilt thou not have mercy on Jerusalem , and on the Cities of Judah , against which thou hast had indignation ? we do not use to joy , but in that which we wish for : There is joy in heaven , in the presence of the Angels for sinners repenting : In the presence of the Angels , therefore , on the part of the Saints , none but they dwell together . Oh ye blessed Saints , we praise God for you for your happy departure , for your crown of immortalitie : Ye do in common , sue to God for us , as your poore fellow-members , for our happy eluctation out of those miseries and tentations , wherewith we are continually conflicted here below , and for our Societie with you in your blessedness . Other terms of communion , we know none : As for any local presence , or particular correspondence , that ye may have with any of us , as we cannot come to know it ; so , if we would , we should have no reason to disclaim it . Johannes á Jesu-Maria , a modern Carmelite , writing the life of Theresia ( Sainted lately by Gregory 15. ) tels us , that as she was a vigilant overseer of her votaries in her life ; so in , and after death she would not be drawn away from her care , and attendance ; For ( saith he ) if any of her sisters did but talk in the set hours of their silence , she was wont by three knocks at the doore of the Cell , to put them in mind of their enjoyned taciturnity ; and on a time appearing ( as she did often ) in a lightsome brightnesse , to a certain Carmelite , is said thus to bespeak him ; Nos coe●estes , &c. We Citizens of heaven , and ye exiled pilgrims on earth , ought to be linked in a league of love , and purity , &c. Me thinks the reporter should fear this to be too much good fellowship for a Saint ; I am sure neither Divine nor ancient Story had wont to afford such familiarity ; And many have mis-doubted the agency of worse , where have appeared lesse causes of suspition ▪ That this was ( if any thing ) an ill spirit under that face , I am justly confident ; neither can any man doubt , that looking further into the relation , finds him to come with a lye in his mou●h : For thus he goes on , [ We celestiall ones behold the Deity , ye banished ones worship the Eucharist ; which ye ought to worship with the same affection , wherewith we adore the Deity ; ] such perfume doth this holy Devill leave behind him : The like might be instanced in a thousand apparitions of this kind , al worthy of the same entertainment . As for the state of the souls of Lazarus , of the Widows son , of Jairus his daughter , and of Tabitha , whether there were , by divine appointment , a suspension of their finall condition for a time ( their souls awaiting not farre off from their bodies , for a further disposition ) or , whether they were for the manifestation of the miraculous power of the Son of God , called off from their setled rest , some great Divines may dispute , none can determine : where God is silent , let us be willingly ignorant : wi●h more safety and assurance may we inquire into those respects , wherein the separated soul stands to that body , which it left behind it for a prey to the worms , a captive to death , and corruption : For certainly , though the parts be severed , the relations cannot be so : God made it intrinsecally naturall to that spirituall part to be the form of man , and therefore to animate the body . It was in the very infusion of it created , and in the creating , infused into this coessentiall receptacle ; wherein it holds it self so interessed , as that it knows there can be no full consummation of its glory without the other half . It was not therefore more loath to leave this old partner in the dissolution , then it is now desirous to meet him again ; as well knowing in how much happier condition they shall meet , then they formerly parted : Before this drossie piece was cumbersome , and hindred the free operations of this active spirit ; now , that by a blessed glorification it is spiritualized , it is every way become pliable to his renued partner , the Soul , and both of them to their infinitely glorious Creatour . SECT. VIII The reunion of the body to the soul both glorified . LO then so happy a reunion , as this materiall world is not capable of ( till the last fire have refined it ) of a blessed soul , met with a glorified body , for the peopling of the new heaven ; who can but rejoyce in spirit to foresee such a glorious communion of perfected Saints ? to see their bodies with a clear brightness , without all earthly opacity ; with agility , without all dulnesse ; with subtility , without grosness ; with impassibility , without the reach of annoyance or corruption ? There and then shalt thou , O my soul , looking through clarified eyes , see and rejoyce to see that glorious body of thy dear God and Savior , which he assumed here below ; and wherein he wrought out the great work of thy redemption ; there shalt thou see the radiant bodies of all those eminent Saints , whose graces thou hadst wont to wonder at , and weakly wish to imitate ; There shall I meet with the visible partners of the same unspeakeable glory , my once dear parents , children , friends , and ( if there can be roome for any more joy in the soul , that is taken up with God ) shall both communicate , and appropriate our mutuall joyes : There shall we indissolubly with all the chore of heaven passe our eviternity of blisse in lauding and praising the incomprehensibly-glorious Majesty of our Creatour , Redeemer , Sanctifier ; in perpetuall Hallelujahs to him that sits upon the Throne : And canst thou , O my soul , in the expectation of this happinesse , be unwilling to take leave of this flesh for a minute of separation ? How well art thou contented to give way to this body , to shut up the windows of thy senses , and to retire it self after the toil of the day , to a nightly rest , whence yet thou knowest it is not sure to rise ; or if it do , yet it shall rise but such as it lay down ; some little fresher , no whit better ; and art thou so loath to bid a cheerfull good-night to this piece of my selfe , which shall more surely rise then lye down , and not more surely rise , then rise glorious ? Away with this weak and wretched infidelity : without which , the hope of my change would be my present happinesse , and the issue of it mine eternull glory : Even so , Lord Jesus , come quickly . THE INVISIBLE WORLD . The Third BOOK . SECT. I. Of the Evill Angels . Of their first sin and fall . HITHERTO our thoughts have walked through the lightsome and glorious regions of the spirituall world ; now it is no lesse requisite to cast some glances towards those dreadful and darksome parts of it ; where nothing dwels but horror and torment : Of the former , it concerns us to take notice for our comfort ; of these latter for terrour , caution , resistance . I read it reported by an ancient Travailer , Haytonus , of the Order of the Premonstratensis , and cousin ( as he saith ) to the then-King of Armenia , that he saw a country in the Kingdome of Georgia ( which he would not have believed , except his eyes had seen it ) caldel Hamsen , of three dayes journey about , covered over with palpable darknesse , wherein some desolate people dwell ; for those which inhabit upon the borders of it , might hear the neighing of horses , and crowing of cocks , and howling of dogs , and other noises , but no man could go in to them , without losse of himselfe : Surely this may seem some sleight representation of the condition of Apostate Angels , and reprobate souls : Their region is the kingdom of darkness , they have onely light enough to see themselves eternally miserable ; neither are capable of the least glimpse of comfort , or mitigation . But , as it fals out with those , which in a dark night bear their own light , that they are easily discerned by an enemy that waits for them , and good aim may be taken at them , even whiles that enemy lurks unseen of them : so it is with us in these spirituall ambushes of the infernall powers , their darknesse and our light gives them no smal advantage against us ; The same power that clears and strengthens the eyes of our soul to see those over-excelling glories of the good Angels , can also enable us to pierce thorough that hellish obscurity , and to descrie so much of the natures and condition of those evill spirits as may render us both wary , and thankful . In their first creation there were no Angels but of light , that any of them should bring evill with him from the moment of his first beeing , is the exploded heresie of a Manes , a man fit for his name ; and if Prateolus may be beleeved , of the Trinit●●ians ; yea , blasphemy rather , casting mire in the face of the most pure and holy Deity : For , from an absolute goodnesse , what can proceed but good ? And if any then of those spirits could have been originally evil , whence could he pretend to fetch it ? Either three must be a predominant principle of evill ; or a derivation of it from the fountain of infinite goodness , either of which were very monsters of impiety : All were once glorious spirits ; sin changed their hue , and made many of them ugly Devils : Now straight I am apt to think , Lord ! how should sin come into the world ? how into Angels ? God made all things good ; sin could be no work of his : How should the good that he made , produce the evill which he hates ? Even this curiosity must receive an answer . The great God when he would make his noblest creature , found it fit to produce him in the nearest likenesse to himself ; and therefore to indue him with perfection of understanding , and freedome of will , either of which being wanting there could have been no excellency in that which was intended for the best : such therefore did he make his Angels : Their will being made free had power of their own inclinations ; those free inclinations of some of them , swayed them awry from that highest end which they should have solely aimed at , to a faulty respect , unto oblique ends of their own . Hence was the beginning of sin ; for as it fals out in causes efficient , that when the secondary agent swarves from the order and direction of the principal , straight waies a fault thereupon ensues ( as when the leg by reason of crookednesse , fails of the performance of that motion , which the appetitive power injoined , an halting immediately follows ) so it is in finall causes also , ( as Aquinas acutely ) when the secondary end is not kept in , under the order of the principall and highest end , there grows a sin of the will , whose object is ever good : but if a supposed , & self respective good be suffer'd to take the wall of the best , & absolute good , the will instantly proves vicious . As therefore there can be no possible fault incident into the will of him who propounds to himself as his only good , the utmost end of all things , which is God himself ; so , in whatsoever willer , whose own particular good is contained under the order of another higher good , there may ( without Gods speciall confirmation ) happen a sin in the will : Thus it was with these revolting Angels , they did not order their own particular ( supposed ) good to the supream and utmost end ; but suffered their will to dwell in an end of their own ; and by this means did put themselves into the place of God ; not regulating their wils by another superior , but making their will , the rule of their own desires ; which was in effect , to affect an equality with the highest Not that their ambition went so high as to aspire to an height of goodness , or greatnesse , equall to their infini●e Creatour ; This ( as the greater Leader of the School hath determined it ) could not fall into any intelligent nature , since it were no other , then to affect his own not being ; for as much as there can be no beeing at all , without a distinction of degrees , and subordinations of beeings : This was ( I suppose ) the threshold of leaving their first estate : Now it was with Angelicall spirits as it is with heavy bodies , when they begin to fail they went down at once , speedily passing through many degrees of wickednesse . Let learned Gerson see upon what grounds he conceives , that in the beginning their sin might be veniall , afterwards arising to the height of maliciousness ; whom Salmeron seconds by seven reasons , alledged to that purpose ; labouring to prove that before their precipitation , they had large time , and place of repentance ; the point is too high for any humane determination : this we know too well by our selves , that even the will of man , when it is once let loose to sin , finds no stay ; how much more of those active spirits , which by reason of their simple and spirituall nature , convert themselves wholly to what they do incline ? What were the particular grounds of their defection and ruine , what was their first sin , it is neither needfull , nor possible to know ; I see the wracks of this curiosity in some of the Ancient , who misguiding themselves by a false Compasse of mis-applyed Texts , have split upon those shelves which their miscarriage shall teach me to avoid ; If they have made Lucifer ▪ ( that is , the morning Star ) a Devill , and mistake the King of Babylon for the Prince of darknesse , as they have palpably done , I dare not follow them . Rather let me spend my thoughts in wondring at the dreadfull justice , and the incomprehensible mercy of our great and holy God , who having cast these Apostate Angels into hell , and reserved them in everlasting chains under darknesse , unto the judgement of the great day , hath yet graciously found out a way to redeem miserable mankinde from that horible pit of destruction : It is not for me to busie my self in finding out reasons of difference for the aggravation of the sin of Angel● and abatement of mans ; as that sin began in them , they were their own tempters : that they sinned irreparably , since their fall was to them as death is to us : How ever it were , Cursed be the man who shall say that the sin of any creature exceeds the power of thy mercy , O God , which is no other then thy selfe , infinite ; whiles therefore I lay one hand upon my mouth , I lift up the other in a silent wonder , with the blessed Apostle , and say , How unsearchable are thy judgements , and thy wayes past finding out . SECT. IV. Of the number of Apostate Spirits . WHo can but tremble to thinke of the dreadfull precipice of these d●●ned Angels , which from the highest pitch of heaven , were suddainly thrown down into the dungeon of the nethermost hell ? who can but tremble to think of their number , power , malice , cunning and deadly machinations ? Had this defection been single , yet it had been fearfull : should but one star fall down from heaven , with what horrour do we think of the wrack that would ensue to the whole world ? how much more when the great Dragon draws down the third part of the stars with his tail ? And lo , these Angels were as so many spirituall stars in the firmament of glory . It was here as in the rebellion of great Peers , the common sort are apt to take part in any insurrection : There are orders and degrees even in the region of confusion ; we have learned of our Saviour to know , there is a Devill and his Angels ; And Jewish tradition hath told us of a Prince of Devils . It was in all likelyhood some prime Angell of heaven , that first started aside from his station , and led the ring of this highest and first revolt ; millions sided with him , and had their part both in his sin and punishment : Now how formidable is the number of these evill and hostile spirits ? Had we the eyes of that holy Hermit ( for such the first were ) we might see the air full of these malignant sp●rits , laying snares for miserable mankinde : And if the possessors of one poor Demoniack , could style themselves Legion , ( a name that in the truest account , contains no lesse then ten Cohorts , & every Cohort fifty Companies , and every Company 25 Souldiers , to the number of 1225 ) what an army of these hellish fiends do we suppose is that , wherewith whole mankinde is beleaguered al the world over ? Certainly no man living , ( as Tertullian and Nissen have too truly observed ) can , from the very hour of his nativity , to the last minute of his dissolution , be free from one of these spirituall assailants , if not many at once . The ejected spirit returns to his former assault with seven worse then himself . Even where there is equality of power , inequality of number must needs be a great advantage . An Hercules himself is no match for two Antagonists ; yea , were their strength much lesse then ours , if we be but as a flock of Goats feeding upon the hils ; when the evil spirits ( as the Midianites & Amalekites were against Israel ) are like grashoppers in the valley , what hope , what possibility were there , ( if we were left in our own hands ) for saefty or prevalence ? But now alas , their number is great , but their power is more : Even these Evil Angels are styled by him that knew them , no less then principalities and powers , and rulers of the darknesse of this world , and spirituall wickednesses in heavenly places . They lost not their strength when they left their station . It is the rule of Dionysius ( too true I fear ) that in the reprobate Angels their naturall abilities stil hold ; No other then desperate therefore were the condition of whole mankinde , if we were turned loose into the lists to grapple with these mighty spirits . Courage , O my soul , and together with it , victory : Let thine eys be but open ( as Gehezies ) & thou shalt see more with us then against us ; One good Angell is able to chase whole troops of these malignant : For though their naturall powers in regard of the substance of them be still retained ; yet in regard of the exercise and execution of them , they are abated , and restrained by the over-ruling order of divine Justice , and mercy ; from which , far be that infinite incongruity , that evill should prevail above God ; The same God therefore , who so disposeth the issue of these humane contentions , that the race is not to the swift , nor the battell to the strong , cowardizeth and daunteth these mighty and insolent spirits , so as they cannot stand before one of these glorious Angels ; nor prevail any further then his most wise providence hath contrived to permit for his own most holy purposes . How ever yet we be upon these grounds safe in the good hands of the Almighty , and of those his blessed Guardians , to whom he hath committed our charge : yet it well befits us , to take notice of those powerfull executions of the evill Angels which it pleaseth the great Arbiter of the world to give way unto , that we may know what cause we have both of vigilance and gratitude . SECT. III. Of the power of Devils . NO Dwarfe will offer to wrestle with a Giant ; it is an argument of no smal power , as well as boldnesse of that proud spirit , that he durst strive with Michael the Archangell : and though he were as then foiled in the conflict , yet he ceaseth not still to oppose his Hierarchy to the Celestiall , and not there prevailing ▪ he poures out his tyranny , where he is suffered , on this inferior world ; One while fetching down fire from heaven ( which the messenger called the fire of God ) upon the flocks and shepherds of Job : another while , blustring in the air , with hurrying winds , and furious tempests , breaking downe the strongest towers , and turning up the stoutest oaks , tearing asunder the hardest rocks , and rending of the tops of the firmest mountains : one while swelling up the raging Sea to suddain inundations ; another while causing the earth to totter and tremble under our feet : would we descend to the particular demonstrations of the powerfull operations of evill spirits , this discourse would have no end . If we do but cast our eyes upon Jannes and Jambres , the Egyptian Sorcerers , ( in whom we have formerly instanced in another Treatise , to this purpose ) we shall see enough to wonder at : How close did they for a time follow Moses at the heels , imitating those miraculous works , which God had appointed , and inabled him to do for Pharaohs conviction ? Had not the faith of that worthy servant of God been invincible , how blank must he needs have looked , to see his great works patterned by those presumptuous rivals ? Doth Moses turn his rod into a serpent ? every of their rods crawleth and hisseth as well as his ? Doth he smite the waters into bloud ? their waters are instantly as bloudy as his : Doth he fetch frogs out of Nilus into Pharaohs bed-chamber , and bosome , and into the ovens and kneading troughs of his people ? they can store Egypt with loathsome cattle as well as he : All this while , Pharaoh knows no difference of a God , and hardly yeelds whether Jannes or Moses be the better man ; although he might easily have decided it , out of the very acts done ; he saw Moses his serpent devoured theirs ; so as now there was neither serpent , nor rod ; and whiles they would be turning their rod into aserpent , both rod and serpent were lost in that serpent , which returned into a rod : He saw that those Sorcerers , who had brought the frogs could not remove them ; and soon after sees that those juglers , who pretended to make serpents , bloud , frogs , cannot ( when God pleaseth to restrain them ) make so much as a louse : But supposing the sufferance of the Almighty , who knows what limits to prescribe , to these infernall powers ? They can beguile the senses , mock the fantasie , work strongly by philtres upon the affections , assume the shapes of man or beast , inflict grievous torment on the body , conveigh strange things insensibly into it , transport it from place to place in quick motions , cause no lesse suddain disparitions of it ; heal diseases by charmes , and spels ; frame hideous apparitions , and , in short , by applying active powers to passive subjects they can produce wonderful effects : each of all which were easie to be instanced in whole volumes , if it were needfull , out of history and experience . Who then , O God , who is able to stand before these sons of Anak ? what are we in such hands ? Oh match desperately unequal , of weaknesse with power , flesh with spirit , man with Devils ! Away with this cowardly diffidence : Chear up thy self , O my soul , against these heartlesse fears ; and know the advantage is on thy side . Could Samson have been firmly bound hand and foot by the Philistine cords , so as he could not have stirred those mighty limbs of his , what boy or girl of Gath or Ascalon would have fear'd to draw near , and spurn that awed champion : No other is the condition of our dreadfull enemies , they are fast bound up with the adamantine chains of Gods most mercifull and inviolable decree , and forcibly restrained from their desired mischief : Who can be afraid of a muzzled and tyed up mastive ? What woman or childe cannot make faces at a fierce Lion , or a bloudy Bajazet lockt up fast in an iron grate ? were it not for this strong , and straight curb of divine providence , what good man could breath one minute upon earth ? The Demo●iack in the Gospel could break his iron fetters i● pieces , through the help of his ●egion ; those Devils that possessed him , could not break theirs ; they are fain to sue for leave to enter into swine , neither had obtained it ( in all likelyhood ) but for a just punishment to those Gadarene owners ; How sure may we then be , that this just hand of omnipotence will not suffer these evill ones to tyrannize over his chosen vessels for their hurt ? How safe are we , since their power is limited , our protection infinite ? SECT. IV. Of the knowledge and malice of wicked Spirits . WHo can know how much he is bound to God for safe-guard , if he doe not apprehend the quality of those enemies , wherewith he is incompassed ? whose knowledge and skil is no whit inferiour to their power : They have not the name of Daemones for nothing ; their natural knowledge was not forfeited by their fall , the wisdom of the infinite giver of it knows how rather to turn it to the use of his own glory : However therefore , they are kept of● from those divine illuminations , which the good Angels receive from God , yet they must needs be granted to have such a measure of knowledge , as cannot but yeeld them a formidable advantage . For , as spirits , being not stripped of their original knowledge , together with their glory , they cannot but know the natures and constitutions of the creatures , and thereby their tempers , dispositions , inclinations , conditions , faculties ; and therewith their wants , their weaknesse and obnoxiousnesse , and thereupon strongly conjecture at their very thoughts , and intentions , and the likelyhood of their repulses or prevailings : out of the knowledge of the causes of things they can foresee such future events as have a dependance thereon . To which , if we shal adde the improvement , which so many thousand years experience can yeild to active and intelligent spirits , together with the velocity of their motitions , and the concurrent intelligence which those powers of darkness hold with each other we shall see cause enough to disparage our own simplicity , to tremble at our own danger , and to blesse God for our indemnity . But if unto all these , we shall take notice of their malice , no whit inferiour to their power , and knowledge , we cannot but be transported with the wonder at our infinite obligations to the blessed Majesty of heaven , who preserves us from the rage of so spightfull , cunning , mighty enemies . Satan carries hostility in his very name , and answerably in his wicked nature : hostility to the God that made him , as the avenger of his sin ; hostility for his sake to the Creature , which that God made good : his enmity did , as himself , descend from the highest , for it began at the Almighty , and remains as implacable , as impotent . It is a bold and uncouth story , and scarce safe to relate , which I finde in the book of Conformity reported , as cited by a Demoniack woman , from the mouth of a certain Frier , named Jacobus de Pozali , in his Sermon ; That S. Macarius once went about to make peace betwixt God and Satan ; That it pleased God to say , If the Devill will acknowledge his fault I will pardon him : To which the evill spirit returned answer , I will never acknowledge any fault of mine ; yea , that crucified Saviour should rather cry me mercy for keeping me thus long in hell : To whom Macarius , ( as he well might ) Avoid Satan . I know not whether more to blame their Saint ( if they report him right ) for too much charity , or for too little grace and wit , in so presumptuous an indeavour : The very treaty was in him blasphemous ; the answer no other then could be expected from a spirit obdured in malice , and desperate in that obdurednesse ; The truth is , he hates us because he hated God first ; and like the enraged Panther , tears the picture , because he cannot reach the person whom it represents . He that made him an Angell tels us what he is , since he made himselfe a Devill , even a man-slayer from the beginning : His very trade is Murther and Destruction , and his executions unweariable : he goes abous continually like a roaring Lion , seeking whom he may devour . It is no other then a marvailous mystery of Divine state , too deep for the shallownesse of humane souls to reach into , that God could with one word of his powerfull command destroy and dissolve all the powers of hell ; yet he knows it best not to do it : only we know he hath a justice to glorifie , as well as a mercy ; and that he knows how to fetch more honour to himself , by drawing good out of evill , then by the amotion , and prevention of evill . Glory be to that infinite power , justice , mercy , providence , that contrives all things both in heaven and earth , and hell , to the highest advantage of his own blessed Name , and to the greatest benefit of his elect . SECT. V. The variety of the spiritual assaults of Evil Spirits . OUT of this hellish mixture of power , skill , malice , do proceed all the deadly machinations of these infernal spirits , which have enlarged their Kingdome , and furnished the pit of destruction . It was a great word of the chosen Vessel , We are not ignorant of Satans devises : O blessed Apostle , thy illuminated soul which saw the height of heaven , might also see the depth of hell : Our weak eyes are not able to pierce so low . That Satan is full o● crafty devises we know too well ; but what those devises are , is beyond our reach : Alas , we know not the secret projects of silly men like our selves : yea , who knowes the crooked windings of his own heart ? much lesse can we hope to attain unto the understanding of these infernall plots and stratagems : such knowledge is too wonderfull for us , our clew hath not line enough to fadom these depths of Satan : But though we be not able possibly to descrie those infinite and hidden particularities of Diabolicall art and cunning ; yet our wofull experience and observation hath taught us some generall heads of these mischievous practices : Divers whereof I am not unwilling to learn , and borrow of that great Master of Meditation , Gerson , the learned Chancellour of Paris , a man singularly acquainted with tentations . One while therefore that evill one layes before us the incommodities , dangers , wants , difficulties of our callings ; to dishearten us , and draw us to impatience and listlesseness ; and rather then fail , will make piety a colour of lazinesse ; another while he spurs up our diligence in our worldly vocation , to withdraw us from holy duties : one while , he hides his head , and refrains from tempting , that we may think our selves secure , and slacken our care of defence ; another while , he seems to yield , that he may leave us proud of the victory : one while , he tills us on to our over-hard tasks of austere mortification , that he may tire our piety , and so stupefie us with an heartlesse melancholy : another while , he takes us off from any higher exercises of vertue , as superfluous : one while , he turns and fixes our eyes upon other mens sins , that we may not take view of our own ; another while , he amplifies the worth and actions of others , to breed in us either envy or dejection : one while , he humours our zeal in all other vertuous proceedings , for but the colour of one secret vice ; another while , he lets us loose to all uncontrolled viciousness , so as we be content to make love to some one vertue : one while , under the pretence of discretion , he discourages us from good ( if any way dangerous ) enterprises ; another while , he is apt to put us upon bold hazards , with the contempt of fear or wit , that we may be guilty of our own miscarriage : one while , he works suspicion in love , and suggests mis-constructions of well-meant words or actions , to cause heart-burning between deare friends ; another while , under a pretence of favour , he kills the soul with flattery : one while he stirs up our charity to the publique performance of some beneficiall works , only to win us to vain-glory ; another while , he moves us for avoiding the suspicion or censure of si●gularity , to fashion our selves to the vicious guises of our sociable neighbours : one while he perswades us to rest in the outward act done , as meritoriously acceptable ; another while , under a colour of humility , he disswades us from those good duties , whereby we might be exemplary to others : one while , he heartens us in evil gettings , under pretence of the opportunity of liberall alms-giving ; another while , he closes our hands in a rigorous forbearance of needfull mercy , under a fair colour of Justice : one while , he incites us under a pretence of zeal , to violate charity , in unjust censures and violent executions ; another while , under pretence of mercy to bear with grosse sins : one while , he stirs us up , under a colour o● charitable caution , to wound our neighbour with a secret detraction ; another while , out of of carnall affections he would make us the pandars of others vices : one while , he sets on the tongue to an inordinate motion , that many words may let fall some sinne ; another while he restrains it in a sullen silence , out of an affectation of a commendable modesty : one while , out of a pretended honest desire to know some secret and usefull truth , he hooks a man into a busie curiosity , and unawares intangles the heart in unclean affections ; another while , he broaks many a sin with only the bashfulnesse of inquiry : one while , he injects such pleasing thoughts of fleshly delights , as may at the first seem safe and inoffensive ; which by a delayed entertai●ment prove dangerous , and inflaming ; another while , he over-layes the heart with such swarms of obscene suggestions , that when it should be taken up with holy devotion , it hath work enough to repell and answer those sinfull importunit●es : one while , he moves us to an ungrounded confidence in God for a condescent , or deliverance ; that upon our disappointment he may work u●to impatience ; or , upon our prevailing to a pride , and over-weening opinion of our mistaken faith ; another while , he casts into us glances of distrust , where we have sure ground of belief : one while , he throws many needlesse scruples into the conscience , for a causelesse perplexing of it ; affrighting it even from lawfull actions ; another while he labours so to widen the conscience , that even grosse sins may passe down unfelt : one while he will seem friendly in suggesting advise to listen unto good counsell ( which yet he more strongly keeps us off from taking ) for a further obduration ; another while , he moves us to sleight all the good advise of others , out of a perswasion of our own self-sufficiency ; that we may be sure to fall into evill : one while he smooths us up in the good opinion of our own gracious disposition , that we may rest in our measure ; another while he beats us down with a disparagement of our true graces , that we may be heartlesse and unthankfull : one while , he feeds us with a sweet contentment in a colourable devotion , that we may not care to work our hearts to a solid piety ; another while , he endeavours to freeze up our hearts with a dulnesse and sadnesse of spirit in our holy services , that they may prove irksome , and we negligent : one while he injects lawfull but unseasonable motions of requisite imployments , to cast off our mindes from due intention in prayers , hearing , meditation ; another while he is content we should over-weary our selves with holy tasks , that they may grow tediously distastefull : one while , he woes a man to glut himselfe with some pleasurable sin , upon pretence that this satiety may breed a loathing of that , whereof he surfeits ; another while he makes this spiritual drunkenness but an occasion of further thirst : one while , he suggests to a man the duty he owes to the maintenance of his honour , and reputation , though unto bloud ; another while , he bids him be tongue-proof , that he may render the party shamelesly desperate in evil doing : one while , he allows us to pray long , that we may love to heare our selves speak , and may languish in our devotion ; another while , he tells us there is no need of vocall prayers , since God hears our thoughts : one while , he urgeth us to a busie search , and strong conclusion of the unfailable assurance of our election to glory , upon slippery and unsure grounds ; another while to a carelesse indifferency , and stupid neglect of our future estate , that we may perish through security : one while , sleighting the measure of contrition as unsufficient ; another while , working the heart to take up with the least velleity of penitent sorrow , without straining it to any further afflictive degrees of true penance : one while , suggesting such dangerous points of our self-examination , that the resolution is every way unsafe ; so as , we must presume upon our strength , if we determine affirmatively ; if negatively , decline towards despair ; another while encouraging a man by the prosperous event of his sin , to re-act it ; and by the hard successes of good actions , to forbear them : one while , under pretence of giving glory to God for his graces , stirring up the heart to a proud over valuing our own vertues , and abilities ; another while stripping God of the honour of his gifts by a causelesse pusillanimity : one while aggravating our unworthinesse to be sons , servants , subjects , guests , almsmen of the holy and great God ; another while , upon some poor works of piety , or charity , raising our conceits to a secret gloriation of our worthinesse , both of acceptance and reward , and Gods beholdingnesse to us . Shortly , ( for it were easie to exceed in instances ) one while casting undue fears into the tender hearts of weak regenerates , of Gods just desertions , and of their own sinfull deficiencies ; another while , puffing them up with ungrounded presumptions of present safety , and future glory . These and a thousand more such arts of Deceit do the evil spirits practise upon the poor soul of wretched man to betray it to everlasting destruction : And if at any time , they shall pretend fair respects , it is a true observation of a strict votary , That the Devils of Consolation , are worse then the afflictive . O my soul , what vigilance can be sufficient for thee , whiles thou art so beset with variety of contrary temptations . SECT. VI . Of the apparitions and assumed shapes of evil spirits . BEsides these mental and ordinary onsets , we find when these malignant spirits have not stuck , for a further advantage , to cloath themselves with the appearances of visible shapes , not of meaner creatures only , but of men , both living and dead ; yea , even of the good Angels themselves . It were easie to write volumes of their dreadful and illusive apparitions ; others have done it before me , my pen is for other use : The times are not past the ken of our memory , since the frequent ( and in some part , true ) reports of those familiar Devils , Fayires , and Goblins , wherewith many places were commonly haunted ; the rarity whereof in these latters times , is sufficient to descry the difference betwixt the state of ignorant superstition , and the clear light of the Gospell : I doubt not but there were many frauds intermixed both in the acting , and relating divers of these oecurrences ; but he that shall detrect from the truth of all , may as well deny there were men living in those ages before us : Neither can I make question of the authentique records of the examinations , and confessions of Witches and Sorcerers , in severall regions of the world , * agreeing in the truth of their horrible pacts with Satan , of their set meetings with evill spirits , their beastly homages , and conversations ; I should hate to be guilty of so much incredulity , as to charge so many grave Judges , and credible historians with lyes . Amongst such fastidious choice of whole dry-fats of voluminous relations , I cannot forbear to single out that one famous story of Magdalene de la Groix , in the year of our Lord Christ , 1545. * who being borne at Cordova in Spain , whether for the indigence or devotion of her parents , was at five yeares age , put into a Covent of Nuns : at that age an evill spirit presented himselfe to her in the form of a Blackmore , soul and hideous ; she startled at the sight , not without much horror : but with faire speeches and promises of all those gay ●oyes , wherewith children are wont to be delighted , she was won to hold society with him ; not without strong charges of silence and secrecy : In the mean time giving proof of a notable quick wit , and more then the ordinary ability incident into her age ; so as she was highly esteemed , both of the young novices , and of the aged Nuns . No sooner was she come to the age of 12 or 13 years , then the Devill solicits her to marry with him , and for her dowry , promises her that for the space of 30 years , she shall live in such fame and honour for the opinion of her sanctity , as that she shall be for that time , the wonder of all Spain . Whiles this wicked spirit held his unclean conversation with her in her chamber , he delegates another of his hellish complices , to supply the place and form of his Magdalene in the Church , in the Cloister , in all their meetings ; not without marvailous appearance of gravity , and devotion ; disclosing unto her also , the affairs of the world abroad , and furnishing her with such advertisements , as made her wondred at ; and won her the reputation , not of an holy virgin only , but of a Prophetesse . Out of which height of estimation , although she was not for years capable of that dignity , she was by the general votes of the sister-hood chosen unanimously , to be the Abbesse of that Covent : Wonderfull were the feats which she then did . The Priest cries out in his celebration , that he missed one of the holy Hosts , which he had consecrated : and lo , tha● was by her wonted Angell , invisibly conveighed to holy Magdalene ; The wall that was betwixt her lodging and the Quire , at the elevation of the host , clave asunder , that holy Magdalene might see that sacred act : And ( which was yet more notorious ) on solemn festivals , when the Nuns made their procession , Magdalene was in the sight of all the beholders , lift up from the earth , the height of three cubits , as if she should have been rapt up to heaven : and sometimes , while she bore in her arm● little image of the child Jesus , new born , and naked , weeping ( like a true Magdalene ) abundantly over the babe ; her hair seemed by miracle , suddainly lengthened so low as to reach unto her ankles , for the covering of the naked child ; which so soon as she had laid aside that dear burden , returned suddenly to the wonted length : These and many other the like miracles , made her so famous , that Popes , Emperour ▪ the Grandees of Spain wrote to her , beseeching her in their letters to recommend their affairs to God in her powerful devotions ; and in requiring her advise & advertisements in matters of high importance ; as appeared afterwards , by the letters found in her Cabinet . And the great Ladies of Spain , and other parts would not wrap their new-born infants in any clouts or swathing-bands , but such as the sacred hands of Abbess Magdalene had first touched & blessed : All , the Nuns of Spain were proud of so great an honour of their order , and such miraculous proofs of their sanctity . At last it pleased God to lay open this notable fraud of the Divell ; for Magdalene after thirty years acquaintance with this her paramour , having been Abbess now twelve years , began to conceive some remorse for her former practises ; and growing to a detestation of her horrible society with that evill spirit , found means freely to discover to the Visitors of her Order , all the whole carriage of this abominable and prodigious wickedness . Although some credible , wise , and learned persons have reported , that she , perceiving the Nuns to have taken secret notice of her foul pranks , lest she should run into a deserved condemnation , did ( under the favour of those laws which give pardon to self-accusing offenders ) voluntarily confesse her monstrous villany and impiety . This confession blankt many of her favourers and admirers ; and seemed so strange , that it was held fit not to beleeve it , without strict and legall examinations , and proceedings : Magdalene was close imprisoned in her Covent ; and being called to question , confessed all this mysterie of iniquity : Yet still her Moore continued his illusions ; for , while she was fast lockt up in her Cell , with a strong guard upon her dores ; the Nuns were no sooner come into the Quire , towards morning , to say their Mattins ; then this deputy-apparition of Magdalene , took up her wonted stall , and was seen devoutly tossing her beads amongst her sisters ; so as they thought the Visitors had surely freed her of the crimes objected , upon her vehement penitence : But hearing that Magdalene was still fast caged in her prison , they acquainted the Visitors with what they had seen the morning before : who upon full examination found , that she had never lookt out of the dores of her Gaole . The processe was at last sent up to Rome ; whence , since the confession was voluntary , she had her absolution . A Story of great note and use for many occasions , and too well known to the world , to admit of either deniall , or doubt , and ratified , as by the known consent of the time , so by the faithfull records of Zuingerus , Bodin , Reney , Goulartius . Lord God! what cunning conveyances are here of the foul spirit ? what subtile hypocrisie ? what powerfull illusions ? enough to make sanctity it self suspected ; enough to shame the pretence of miracles : He can for an advantage be an holy Nun , as well as an ugly Moore , he can be as devout at Mattins , Sacraments , Processions , as the best : What wonder ? when he can at pleasure counterfeit an Angell of light ? In that glorious form did he appear to Simeon Stylites of old , to Girtrude of Westphalia , not without the entertainment of her joy and devotion ; till Hermanus of Arnsburgh descryed the fraud , and taught her to avoid it by a means no lesse advantagious to that ill spirit , then her former devotion : Yea , yet higher , to Pachomius , and to Valens the Monk , as Palladius reports , he durst appear and call for adoration , and had it , under the form of the Lord of life , blessed for ever . How vain is the observation of those Authors , who make this the difference betwixt the apparitions of good Angels , and evill ; that the good make choice of the shapes , either of beautifull persons , or of those creatures which are clean , and hurtlesse ; as of the shape of a Lamb to Clement , or an Hart to Eustace , or a Dove to Gummarus ; whereas the evill put themselves into the forms of deformed men , or of harmfull , and filthy beasts : as of a Goat , to the assembly of Witches ; of Hogs , in the Churches of Agatha prophaned by the Arrians ; of Serpents , Dragons , Toads , and other loathsome and terrible Creatures , to St. Hilary and Anthony , as Athanasius and Hierom ( in their supposititious relations ) have reported . And that if at any time he take upon him the shape of a man , yet it is with some notable defect , and incongruity of limbs ; as with a right foot cloven , or with a whole hoof ; never intirely humane : when we see that the very glory of Angels escapes not their counterfaisance . We know how easie it is for the Almighty to ordain some such mark to be set upon the false shapes of evill spirits , for their better discovery : but why should we rather suppose this to be done in the case of humane bodies , then of heavenly Angels ? why more in the resemblance of men , then of all other creatures since their deceit may be no lesse dangerous in either ? But as for these visible Devils , they are in these dayes very rare ; and where they have appeared , have wont to work more affright then spirituall prejudice . Evil spirits are commonly most pernicious to the soul , when they are least seen ; as not caring so much for our terrour , as our seduction . O God , they are crafty , but thou art wisdome it selfe ; they are malicious , but thou art goodnesse : let thy goodnesse and wisdome ever protect and safe-guard us ; so shall we be , not more wretched , and unsafe in our selves , then we shall be in thee , secure and happy . SECT. VII . The vehemence of Satans last conflicts . THese spirits ( because such ) are neither capable of sleep nor wearinesse : as they are therefore ever busie , and restlesse in their assaults , so their last conflicts use to be most vehement ; whether it be for that , now , the soul is passing out of their reach , as we finde they did most tear and torture the Demoniack , when they saw themselves upon the point of their ejection : or whether it be for that the painfull agonies of death yield them more hopes of advantage ; since the soul , whiles it is strugling with those last pangs , must needs have her powers distracted in her resistances . Cruelty where it would prevail , will be sure to lay most load upon the weakest : Hereupon it is , that holy men have been most carefull to arm themselves stronglyest against those last onsets ; and to bend all the forces of their souls upon their safe dissolution : The holy sister of S. Basil , and Melania , whom S. Jerome magnifies for their sanctity ; beseech God with great fervency , that those envious spirits may not hinder them in their last passage : and devout Bernard to the same purpose , when he drew near his end , sues to his friend for his earnest prayers , that the heel of his life might be kept safe from the Serpent , so as he might not find where to fix his sting . Hence it is that in former times , good souls have been so provident to hearten themselves against the faint pulls of their death beds , with that [ viaticum sacrum ] the strongest spiritual Cordiall of the blessed Eucharist , which hath yielded them such vigour of heavenly consolation , that they have boldly defied all the powers of darknesse , and in spight of all those assaults , have laid themselves down in peace . O God , I know Satan can want no malice , nor will to hurt ; I should be his , if I lookt for favour from him ; he must and will do so much of his worst to me , as thou wilt permit : whether thou wilt be pleased to restrain him , or strengthen me , thy will be done : O lead me not into temptation : and when thou doest so , shew thy self strong in my weaknesse ; arm me for my last brunt , stand by me in my last combat , make me faithfull to the death , that thou mayest give me a Crown of life . SECT. VIII . Of our carriage towards wicked Spirits , and the wayes of our prevalence against them . WE have seen what the carriage of the evil spirits is to us ; it were fit we should ask in what terms we must stand towards them : That we must maintain a perpetuall hostility against them , cannot be doubted ; and what ever acts may tend towards the securing of our selves and the abating of the Kingdome and power of darknesse those must be exercised by us , to the utmost Justly do we scorn to be beholden to that deadly enemy , in receiving courtesies from him . Favours from such hands , are both sins and curses . He that can so easily transform himself , will seem to doe good ; What cures doth he often work ? what discoveries of thefts ? what remedies of Diabolicall operations and possessions by the agency of Witches , Wisards , Magicians ? what an ordinary traffique doth he hold of Charms , Spels , Amulets ? Ignorance and superstition are willing enough to be befriended by such pernicious helps , whereby that subtile spirit both wins and kills the soul , whiles he cures the body . It is not easie for a man , where he receives a benefit to suspect an enmity : but withall , it is no lesse then stupidity , when we finde a good turn done us , not to enquire whence it came ; and if we finde it to proceed from a mischievous intent of further hurt , not to refuse it . That there have been diseases remedied , wounds healed bloud stanched , thorns pluckt out , Serpents stupefied , winds procured by Charms , is so notorious , that whoso would doubt of it , should make himself a wonder of incredulity ; now then , by what power doe we think these things done ? Naturall it cannot be , for there is no such efficacy in words or characters , ( being but of meer devise and arbitrary imposition ) as may produce reall effects . Preter-naturall then it must be ; and if so , then either divine , or diabolicall : of God , it cannot be ; where hath he given warrant to any such practise ? where any promise to concurre with it ? Nay , how oft hath he testified his prohibitions , and detestation of these courses ? Needs must it therefore be by devilish operation ; whose agents , Witches and Sorcerers are ; and whose means of working , are these superstitious inventions ; which by a secret compact , receive their force and successe from those infernall powers . Let those , then , that have given to Satan their souls , take favours from him for their bodies : Let us that defie the author , abhor the courtesie . Mine enemy offers me a rich garment , I know it is poysoned , else he would not give it me ; shall I take it because it is rich , or refuse it because it is infectious ? Let me be sick rather then receive help from such hands ; Let my goods be lost , rather then my soul hazarded : Let me die rather then owe my life to my Makers enemy . SECT. IX . How we are to proceed against Evil Spirits . WE may not yeeld to that evill one ; our next thought must be how to oppose him : Our skilfull Leade● hath prescribed a spirituall panoply , both for defence and victory : The helmet of salvation , the brest-plate of righteousnesse , the girdle of verity , the sword of the spirit ; and above all , the shield of faith , wherewith we may be able both to quench and beat back the fiery darts of that wicked one . These well put on , and well managed , shall both secure us , and foil our adversary . But the art of repelling severall ●emptations is a long work ▪ and wor●hy of a just volume How we ought to deal with evill spirits in their bodily apparitions and possessions , may be seasonable for our present enquiry . Whereas , then , there is pretended to be only a double way of proceeding for their ejection ; the one , by Pact , the other by Command : as the former is disclaymed by all faithfull Christians ; so the other is wont to be challenged and practised by some who lay no small claim to holiness : This we call Exorcism , or Conjuration ; a course so well approved of the Churches of the Roman correspondence , as that they make this office one of the seven stairs , whereby they ascend to their highest Order : But so dis-relished by us , that we ordinarily place Conjurers in the same rank with Sorcerers and Professors of the Black and damned Arts ; although indeed , upon a strict inquisition we shall finde them far different ; for Conjuration or Exorcism implyes a kinde of force and violence ; whereas those that are in league with Satan , go on , as upon a set match in a way cursedly amicable : this latter is hainously sinfull , as being directly against the divine law , and a professed affront to the majesty of God ; the former unjustifiable , as being without divine warrant . It is most true , that the Disciples of Christ , and their primitive successors ejected Devils by command ; and could rejoyce to see those evil spirits subjected to their over-ruling charge : but withall , the same persons healed all diseases , were perfect poyson-proof , spake divers languages : why should any in these latter times challenge a right of succession i● one of these , and not claim i● in the other ? All these wer● given with one , and the sam● breath , continued by the same power ; called in and stinted by the same providence , with their fellow-miracles : And if still this priviledge were ordinarily left in the Church , it were not a work for puisnes , and novices , but for the greatest Masters , and the most learned , and eminently-holy Doctors , which the times can possibly yield : And if this were really done , as is commonly vaunted by them ; yet with how much difference from the Apostolick practise and issue ? With them of old , there was no more but a word of command , and an instant ejection : here , what a world of business ? what sprinkling ? what censing ? what blessing of herbs , and other ingredients of suffumigation ? what variety of direfull ceremonies ? and when all is done , the successe shuts up no otherwise then in just suspicion or censure . Not that free scope is given in these last times , without any check to the tyranny of evill spirits : The good providence of the highest hath not left us unfurnished with means of our freedome and deliverance ; whiles we can pray , we cannot be remedilesse : when the Disciples power stuck at the dispossession of a Demoniack , they heard from our Saviour , This kinde goes not out but by fasting and prayer . Whence it is plain , that as there are severall kinds of Devils , one worse and more powerfull then another , so the worst of them are to be vanquished by prayer , sharpened with abstinence . What a difference then there is of times , and means ? at the first it was a greater work to disposs●sse Devils by prayer and fasting , then by command : now , it were far greater to do it by a meer command , then by prayer and fasting : That which was then ordinarily done , were now strangely miraculous ; and that which is the ordinary course now , was then rare and unusuall : The power of an adjuring command we see ceased , the power of fervent prayer can never be out of date . This , and this only is the remedy of both bodily and mentall possession : thus , if we resist the Devill , he shall flee away from us : Upon the ground of this Scripture it was ( as my self was witnesse ) that in our age , Mr. Dayrel , a godly , and zealous preacher , undertook , and accordingly ( through the blessing of God upon his faithfull devotions ) performed , those famous ejectments of evill spirits both at Nottingham and Lanoashire , which exercised the press , and raised no small envy from the gain-sayers : Shortly , all that we have to do concerning malignant spirits , is , to repay them with hatred , to perswade our hearts of their continuall dogging of us for mischief , to arm our selves with constant resolutions of resistance , diligently to watch the wayes of their tentations , to keep the strongest guard upon our weakest parts , to fortifie our selves by our faithfull prayers , and by the vertue of our faith to make him ours , who is able to strengthen us , and to make us more then Conquerors . SECT. X. Of the wofull estate of the Souls of the damned . IT is not for our discourse to sever those whom the divine Justice will have put together : Devils , and damned Souls . There is none of those evill spirits which doth not ( wheresoever he is ) carry his hell about him : yet doubtlesse there are degrees of their torture : Art thou come to torment us before our time , said those Devils to our blessed Saviour ; and how do they beg not to be commanded to the deep ? Reprobate souls are no lesse partners of their pain , then objects of their fury . No sooner is this living spirit of ours dislodged from the body , then it is presented as in a privy Sessions , to her Judge ; from whom she receives a speedy doom of life , or death : the Sentence is instantly seconded with an answerable execution . The good Angels are glad actors in the happy instalment of the Just , in their glory : The evill angels seize upon the guilty soul , and drag it to their hell : As for any third place , or condition ; let them take thought that beleive it ; For me , I must professe , I never saw any colour of ground for it in the sacred Oracles of God , and shal not easily beleeve that a truth mainly importing us , would have been concealed from our eyes . Wo is me , what a dolefull , what a dreadful spectacle is this which is now presented to my soul ? the burning Tophet , the bottomlesse pit , the lake of fire & brimstone , the region of horrour and death : wherein there is the perfection of all more then conceiveable anguish , the full consummation of the divine vengeance to sinners ; exquisitenesse , eternity of torment ; despair and impossibility of release , or intermission ; perpetuall dying , perpetuall living in a death that can never end . How are my thoughts at a losse in this place of confusion ? whether shall I more tremble , O God , at the consideration of thy terrible justice , or be swallowed up with astonishment of these infinite and intolerable sufferings ? I should not know thee , if I did not with holy Chrysostome beleeve , ●hat the utter l●sse of thy presence alone , is as a thousand hels : to be for ever banished from thy sight , in which is the fulnesse of joy , what can it be lesse then fulnesse of torment ? But alas , this is farre from a meer absence . The very sin of the damned is no small part of their hell ; for as all their powers , parts , faculties , are as so many subjects of their insupportable pain and torture ; so out of that insufferable extremity , they conceive a desperate indignation , and hatred against God ; not as he is in himself infinitely good , ( for goodness can be no object of hate ) but as he is to them , a severe ( though most just ) avenger of sin ; to which is ever added a will obstinately fixed in evill ; whiles they were in their way , they were in a possibility of reclamation , now , that they are ( in termino ) they can be no other then they are ; As therefore the glorified souls are in a condition like to the Angels of heaven ; so the damned , are in the state of Devils ; not more capable of avoiding torment , then sin ; equally reserved in everlasting chains of darkness to the judgement of the great day . When ( wo is me ) that which seemed little lesse then infinite , shall yet receive a further aggravation of pain and misery : when the addition of the body shall give a further extent to this wofull cru●lation , without all possibility of release for ever . Alas , what anguish do I feel in my self to see the body of a malefactour flaming at a stake ? and yet this is but the act of a few minutes ; for the air so vehemently incended , instantly stops the passage of that free breath , which should maintain life , and the flesh , by apposition of that combustible matter , which encompasses it , is soon turned into dead cinders : but , I could conceive of a body frying a whole day in a continued flame : Lord how should I be affected with the sad compassion of that intolerable torment & burn inwardly with the sense of anothers pain ? but to think of a whole years broyling in such a fire , how can it but turn our bowels within us ? What then , Oh , what is it to conceive of lying in a fire more intense then nature can kindle , for hundreds , thousands , millions , yea millions of millions of years , yea further beyond these then these are beyond a minute of time to all eternity ? where ( besides the indurance ) every thing that makes towards the mitigation of other pains , addes to these . Here is society of tortures , but such as tortureth more : Those perpetuall howlings , and shriekings , and wailings of so many millions of the damned , were enough to make the place an hell , even to him that should be exempted from those sufferings : Here is some glimpse of knowledge of the blessed estate of glorified souls ; enough to heighten their envie , enough to perfect their torment ; even as meat is set before that man which is doomed to famish : Shortly , here is exquisite disconsolateness , gloomy darknesse , extreme horror , pain insufferable , hideous ejulations , utter hopelesness , vexing indignation , furious blasphemies , infinite dolour and anguish , without relaxation , without pity , without possibility of remedy , or ease , or end . How can it be otherwise ? O God , if thy mercy have prepared such an heaven for thy poor servants , whose very best works , for their great imperfection , deserve nothing but punishment , what an hell hath thy justice provided for those enemies of thine , that wilfully despight thee , and offend of malicious wickedness ! How infinitely art thou more just then sinners can be miserable ! But it is enough , O my soul , to have lookt into the pit ; enough to make thee lament the wofull condition of those that are there shut up : enough to warne thee to avoid those sinfull wayes , that lead downe to these chambers of death : enough to make thee think no tears can be sufficient to bewail the desperate carelesnesse of wretched sinners , that run on in a known course of wickednesse , without any regard of an insuing damnation : Alas , ( so as they are bewitched ) they have not the grace to pity themselves ; and to foresee the danger of their own utter perdition ; which if they could but look into , they would be ready to run mad with horrour : Poor souls , could they but recover their reason , they would then think , if a thousand daies pleasure cannot weigh with one hours torment , what do I buy one hours pleasure with the torment of more then ten thousand ages ? how do I dare to dance for a few minutes upon the mouth of hell with the peril of an everlasting burning ? Surely , if Infidelity had not rob'd men of their wits , they could not resolve to purchase the momentany pleasures of sin with so dreadfull and eternall damnation . SECT. XI . A Recapitulation of the whole discourse . ANd now , what is to be done ? Surely , as some Traveller , that hath with many weary steps passed through divers Kingdoms and Countries being now returned to his quiet home , is wont to solace his leasure by recalling to his thoughts , a short mentall landskip of those regions , through which he hath journyed ; here conceiving a large Plain , there a Lake ; here a track of Mountains , there a Wood ; here a Fen , there a City ; here a Sea , there a Desert : so do thou , O my soul , upon this voyage of thine through the great invisible World ; bethink thy self of what thou hast seen , and so abridge this large Prospect to thy self , as that it may never be out of thine eye . Think first , that whatsoever thou seest , thou canst not look besides the invisible majesty of thy God ; all this materiall world is his , he is in all , rather all is in him ; who so comprehends this Universe , that he is infinitely without it ; think of him as with thee , as in thee , as every where . Do thou , therefore , ever acknowledge him , ever adore him , ever enjoy him , ever be approved of him : see him from whom thou canst not be hid ; relye on him without whom thon canst not subsist ; glorifie him without whom thou canst not be happy . Next , as those that have their celestial life and being by from , and in him , wonder at the glorious Hierarchy of the heavenly Angels , blesse him in their pure , and spirituall nature , in their innumerable numbers , in their mighty power , in their excellent knowledge blesse him in their comely orders , in their divine offices , in their beneficiall imployments , in their gracious care , and love of mankind : And ( so far as weak flesh and bloud may with pure and majestical spirits ) converse with them daily , entertaine them ( so thou knowest they are present ) with awfull observances , with spirituall allocutions ; ask of thy self how pleasing thine actions are to them ; receive from them their holy injections ; return to them ( under thy God ) thy thankful acknowledgments ; expect from them a gracious tuition here , and an happy transportation to thy glory . After these represent to thy self the blessed society of the late charge , and now partners of those heavenly Angels , the glorified Spirits of the just : see the certainty of their immortall being in the state of their separation ; see them in the very instant of their parting blessed with the vision , with the fruition of their God ; see how they now bathe themselves in that celestiall blisse , as being so fully sated with joy and happiness , that they cannot so much as desire more : see them in a mutuall interknowledge , enjoying each others blessednesse : see the happy communion which they hold with their warfaring brother-hood here upon earth , whose victory and consummation they do in a generality sue for to the throne of Grace : Foresee them , lastly , after a longing desire of meeting with their old , and never forgotten partner , joyfully reunited to their now-glorified bodies , and imploying their eternity of life in continuall Hallelujahs to him that sits upon the throne . Take up thy rest here , O my soul , for ever , but do not as yet thus end thy prospect ; it is good for thee to know worse things . If in Paradise the Tree of the knowledge of good and evill were forbidden to our first parents , the act of the knowledge of both is not forbidden to us ; Even to know evill in speculation , may avoid the knowledge of it in a wofull experience . See then , O my soul , the best creature falling from good into evill ; in choosing it , see him , by misinclining his own will , apostatizing from his infinite Creatour , and hurled down headlong from the height of heavenly glory , to the bottome of the nethermost hell : see the irrecoverable condition , and dreadfull numbers of those precipitated Angels ; see their formidable power , their implacable malice , their marvailous knowledge , craft , skill , to do m●schief , their perpetuall machinations of our destruction , especially in their last assaults ; see their counterfaisance in their glorious , and seemingly-holy apparitions , for a spirituall advantage ; and when thou hast recollected thy self to a resolution of defiance , and unweariable resistance , c●st thine eye upon the deplorable condition of those damned souls , whom they have either betrayed by their fraud , or by their violence mastered : and whiles thou doest blesse and magnifie the divine Justice in their deserved torment ; spend thy tears upon those , who would needs spend their eternity of beeing , in weeping , wailing , and gnashing ; And lastly , rouz up thy self in this moment of thy remaining life , unto all carefull and fervent indeavours to save thy self , and to rescue others from this fearfull damnation . SECT. XII . The Comparison of both worlds : & how our thoughts and affections should be taken up with the Invisible World . NOw then , having taken a view of both worlds ; of the materiall world , by the eys of sense and reason ; of the Invisible by the eyes of reason and faith ; I cannot but admire God in both , and both of them in God ; but the Invisible so much more , as it is infinitely beyond the other ; For God himself is the world of this world : whom , whiles in the materiall world we admire in his creatures , in this immaterial we admire in himself . Now , himself must needs be infinitely more wonderfull then many worlds ( if such there were ) of those Creations that should proceed from him . As for the parts of the created , but Invisible world , it must neods be said , that the lightsome part of it hath more glory , then any piece of the materiall world can be capable of : on the contrary , the dark , and privative region of the Invisible world , hath infinitely more horror then the other : for what is the worst and most disconsolate darknesse of this visible world , but a privation of the light of the Sun ; which yet can never be so absolute as to exclude all imperfect diffusion of those in sensible glimmerings ; whereas the darknesse of this spirituall world , is an utter privation of the sight of God ; joined with an unconceiveable anguish Even in nature , spirituall essences must needs be more excellent then bodily , and earthly ; and of onely spirits it is , that the Invisible world consisteth : Besides , what vanity and inconstancy do we find every where , in this materiall and elementary world ? what creature is there which doth not exchange life for death ? being for dissolution ? sanity for corruption ? what uproars do we find in the air ? what ●ommotions , and turbulencies upon earth ? the best state of things is an uncertain vicissitude ; the worst , certain desolation , and destruction : whereas , the Invisible world is setlted in a firm and steady immutability : the blessed Angels and souls of the Saints being so fixed in their glory , that they are now no more capable of alteration . Shortly , he that saw both worlds , shuts up all in one word , The things that are seen are temporal , the things that are not seen eternal . As then , I can never open my bodily eyes , but I shall see the material world , and I hope , I shall never see it , but I shall praise the power , and wisdome , and goodnesse of the infinite Creatour of it ; so shall it be one of the main cares of my life , to blesse the eyes of my soul , with the perpetuall view of the spirituall and Invisible world : Every action , every occurrent shall mind me of those hidden and better things : and I shall so admit of all materiall objects , as if they were so altogether transparent , that through them I might see the wonderful prospects of another world . And certainly , if we shall be able so to withdraw our selves from our senses , that we shall see , not what we see , but what we thinke , ( as it uses to be in the strong intentions of the mind ) and shall make earthly things , not as Lunets , to shut up our sight , but Spectacles to transmit it to spirituall objects : we shall lead a life as far rem●ved from those beasts which we see , as near approaching to those Angels whom we converse with , and see not . Neither shall it be enough for us to know an Invisible world , as to consider that all we see , is the least part of what we see not ; unlesse we bee so affected to the unseen world , as we ought ; It is our knowledg that must shew us how to be Christians , but it is our affection that must make us so : In the acknowledgment therefore of an Invisible glory , and infinitenesse , our hearts must be ever taken up with a continuall awe and reverence If some great Prince shall vouchsafe to let me be seen of him , although he please to keep himself unseen of me ; and shall only ( according to the state of some great Eastern Monarchs ) speak to me behind a Vail , or Traverse ; or ( as the great Prete of the South had wont to grace Ambassadours ) shew me only some part of his leg , so as that I may understand him to be present ; I should thinke it concerned me to carry my self in no lesse seemly fashion towards him , then if I saw his face ; for his sight of me , cals for a due regard from me , not my sight of him : Since therefore we have so certain demonstrations of the undoubted presence of God and his holy Angels ever with us , ( though not discernible by our bodily eyes ) with what fear and trembling , with what reverence and devotion should wee alwayes stand , or walk before them ? making it our main care to be approved of them , to whom we lye no lesse open then they are hid to us . As for the glorified Saints of God , who are gone before us to our home ; with what spirituall joy should we be ravished at the consideration of their blessed condition ? who now have attained to the end of their hopes , glory and bliss without end ; ever seeing , ever enjoying him , at whose right hand are pleasures for evermore ; how should we blesse God for their blessedness , and long for our own ? Lastly , how should our joy be seasoned with a cautious fear , when we cast our eyes upon those objects of dread , and horrour , the principalities and powers of darkness , not so confined to their hell , as to leave us untempted , and increasing their sin and torment by our temptation ? How should our hearts bleed with sorrow , and commiseration of those wretched souls , which we see daily intangled in the snares of the Devill , and captived by him at his will here on earth , and frying under his everlasting torments in the pit of hell ? - How should our hearts be pre-possessed with a most earnest and vigilant care to resist all the dangerous assaults of those wicked spirits , and to prevent the perill of our own like-wofull destruction ? If we i shall make this use of our beeing in this visible world , happy are we that ever we came into it , more happy in our going out of it : for having thus used it , as if we used it not , we shall so enjoy the other , as those that shall ever enjoy it , and , in it , all glory , honour , immortality . Lo then , O my soul , the glorious world which thou art now aspiring unto ; yea , whereinto thou art now entring ; There , there fix thy self never to be removed : Look down upon these inferiour things with an overly contempt ; forget what is past , as if it had never been . Bid a willing farewel to this visible world ▪ wherein as thy Creatour hath a just interest of glory , for that the substance of it is the wondrous workmanship of his hands ; so Satan ( styled he Prince of it ) claimeth no small share , in regard of its sinfull depravation . Farewell then ye frivolous and windy honours , whose management is ever wont to be in others hands , not in our own ▪ which have ever been no lesse fickle then the breath ye have depended upon ; whose chief use hath been for temptation , to puffe up the heart with a proud conceit of eminence above others ; not requiting in the mean while the danger with any solid contentment . Farewell ye deceitfull ▪ Riches , which when we have , we cannot hold ; and even while we hold , we cannot enjoy : and if we offer and affect to enjoy , is it not with our spirituall losse ? for what love we yeeld to cast away upon you we abate to him that is the true and all-sufficient good ; More then for necessary use , we are never the better for you , often times the worse , your load is more uneasie , then your worth is precious . Farewell pleasures ( if I ever knew what ye were ) which have alwayes wont to afford more sting then honey : whose onely scope hath professedly been , under a pretence of delectation , to debauch and emasculate the mind , and to dis-relish all spirituall comforts , where your expectation hath been somewhat delightfull , your fruition hath been unsatisfiing● , your loose displeasing , your remembrance irksome . Farewell friends , some of whose unsteadinesse and unfaithfulnesse hath helpt to adde to my load , which the fidelity of others had not power to ease , whose love might be apt to condole my shipwrack , but could not spare me a plank to swim to the shore : Shortly , whose common misery may be more ready to receive , then give comfort . The honour that I now reach at , is no lesse then a crown , and that no fading and corruptible ( as all these earthly Diadems are ) but immarcescibly eternall , a crown of righteousnesse , a crown of glory . The riches that I am now for are not such as are digged out of the base entrails of the earth , obnoxious to spoil and plunder , but treasures ▪ laid up in heaven . The pleasures that I now affect ▪ are the fulnesse of joy at the right hand of the Almighty for eve more . The friends that I ambitiously sue for , are those that shall receive me into everlasting habitation . Lastly farewell vanishing life , and welcome blessed eaernity : Even so Lord Jesu , come quickly . FINIS . THE CONTENTS . THE FIRST BOOK Of God and his Angels . THe Preface . § 1. That there is an Invisible world . § 2. The distribution of the Invisible world . § 3. Of the Angels of heaven Their Numbers . § 4. The power of Angels . § 5. The knowledg of Angels § 6. The Imployment , and operations of Angels . § 7. The Degrees and Orders of Angels § 8. The Apparitions of Angels . § 9. The respects which we owe to the Angels . The Second Book . Of the souls of blessed men § 1 Of their Separation and Immortality . § 2. Of the present vision of God upon the egression of the soul . § 3. Of the perpetuall vigilance of the soul and its fruition of God . § 4. Of the knowledge of the glorified . § 5. Of the glory of heaven enjoyed by blessed souls . § 6. Wherein the glory of the Saints above consisteth , and how they are imployed . § 7. In what terms the departed Saints stand to us , and what respects they bear us . § 8. The re-union of the body to the soul , and both glorified . The third Book . Of the Devils and damned Souls . § 1. Of the evill Angels . Of their first sin and fall . § 2. Of the number of Apostate Spirits . § 3. Of the power of Devils . § 4. Of the knowledge and malice of wicked Spirits . § 5. Of the variety of the spirituall assaults of evill Spirits . § 6. Of the apparitions and shapes assumed of the evill Spirits . § 7. The vehemence of Satans last conflicts . § 8. Of our carriage towards wicked Spirits . § 9. How we are to proceed against evill Spirits . § 10. Of the wofull estate of the damned souls . § 11 : A recapitulation of the whole discourse . § 12. The comparison of both worlds . And how our thoughts and affections should be taken up with the Invisible world . FINIS . COURTEOUS READER , These Books following are Printed for John Place , and are to be sold at his Shop at Furnivalls-Inn Gate in Holborn . Books in Folio . 1. THe History of the World , by Sir VValter Raleigh Knight . 2. Things new and old , or a Store-house of Similies , Sentence , Allegories , Addages , Apologies Divine , Morall and Politicall , by John Spencer of Sion Colledge . 3. Observations on Caesars Commentaries , by Sir Clement Edmunds Kt. 4. Shepparts Epitomy of the Law . 5. The Reports of the learned Judge Popham , sometime Lord chief Justice of England . 6. The Reports of the learned Judge Owen , chief Justice of the Common Pleas . 7. Londinopolis , or a History of the Cities of London and Westminster , by James Howell . 8. The History of Swedes , Gothes , and Vandals , by Olaus Magnus Bishop of Vpsall . 9. The Reports of the learned Serjeant Bridgman . 10. Cowells Interpreter of hard words in the Law , &c. 11. Maximes of Reason , or the Reason of the Common Law , by Edward VVingat ▪ Esq late one of the Benchers of Grays-Inn . 12. The History of Edward the Fourth , of the Wars between the Houses of York and Lancaster , by VV.H. Esquire . 13. The Minister of State , wherein is shewed the true use of Policy , by Monsieur de Siton Secretary to Cardinal Richlew , Englished by Sir Henry Herbert Kt. Books in Quarto . 1. The Compleat Clerk , or Scriveners Guide , containing the Draughts of all manner of Presidents , of Assurances , and Instruments now in use , as they were penned by the most learned and eminent Lawyers . 2. Commentaries on the Originall Writs , in Natura Brevium , by VVilliam Hughes of Grays-Inn Esq. 3. An exact Abridgment of the Common Law , with the Cases thereof drawn out of the old and new Books of the Law , &c. by VVilliam Hughes of Grays-Inn Esquire . 4. An exact Abridgment of the Acts and Ordinances of Parliament , beginning at the fourth year of King Charles , to the year , 1656. 5. Declarations and Pleadings , &c. in the Upper-bench , by VVilliam Small of Furnivals-Inn , late one of the Clerks in the Upper-bench Court . 6. Declarations , Counts and Pleadings in the Common Pleas , by Richard Brownlow Esquire , late Prothonotary ; The second part . 7. A Collection of learned Speeches and Passages in Parliament , beginning in the yeare , 1640. and ending in the yeare 1642 , 8. The Faithfull Counsellor , or the Marrow of the Law in English , by VVilliam Sheppard Esquire , now Serjeant at Law . 9. The Dead speaking , or the living man revived , in a Sermon preached at the Funeral of Mr. Sam. Oliver , by Mr Chitwind M. A. with two exhortations of Mr. Thom M. A. 10. The floating Island , by Dr. Strowd , acted at Oxford . 11. The Tragedy of the fair Irene the Greek , by Gilbert Sumhoe Esquire . 12. Witchcraft condemned , or Dr. Lamb revived in the unheard of practice of Anne Bodenham , Arraigned at Sarum Ass●●es . 1653. 13 Bethell , or the form for Families , by Matthew Grifith . 1. The Jurisdictions of Courts , by John K●tch●n of Barnards Inn 2. Books of Entries of all manner of Judgments in the Upper-bench and Common Pleas . 3. The Grounds and Maximes of the Law , by Michael Haulke of the Middle Temple . 4. A perfect Guide for a studious young Lawyer , by Thomas Fidell of Furnivals Inn , Gent. 5. The Arraignment of the Anabaptists , in a Dispute at Aberg●veny in Mo●mouthshire , by John Cragge M.A. 6. A Cabinet of Jewells , wherein Gods Mercy , Mans misery , &c. is set forth in eight Sermons , with an Appendix of the nature of Tithes , and expedience of Marriage , by a lawfull Minister , by John Cragge , M.A. 1. The Abridgment of the Lord Dyers Reports , by Sir Thomas Ireland . 2 Observations on the Office of a Lord Chancellor , by the Lord Elsmore , late Lord Chancellor . 3. The Laymans Lawyer , or the second part of the practick part of the Law , by Tho. Foster Gent. 4. The County-Court renewed , or all manner of proceedings there , by William Greenwood , Studient of Furnivals Inn. 1. Transactions of the High Court of Chancery , collected by VV. Tochell . 2. Brookes Cases in English , by J. Marsh of Grays Inn Barester . 3. Poems , by Matthew Stevenson ▪ 4. Perkins of the Laws of England . 5. An exact Abridgment of Dctoor and Student . 6. Invisible World , and the Mystery of Godliness , by Joseph Hall , Bishop of Norwich . 7. Imposition of Hands , by Jos. Hall , Bishop of Norwich . 8. Treatise of Phlebotomy , demonstrating the necessity of it in Diseases of Terms of Election , with the use of the Cupping-Glass , with a Treatise of the Crisis written in French by Da. De. Plumis Campi Chirurgion , now translated into Engl●sh , by E. VV. a well-wisher to Physick and Chyrurgery . 9. The Peace-maker , by VVilliam Page Doctor in Divinity . 10. A Sermon preached at the Funerall of Sir James Penyman , by Allen Smalwood . 11. Clara stella . by R. Heath Esq 12. Doctor Prestons Saints Infirmities . 13. A Comment on the Times , or a Character of the Enemies of the Church , by Thomas VVall , Mr. in Arts . 14. A Catechisme containg the Principles of Christian Religion , written by Moses . VVall . FINIS . Notes, typically marginal, from the original text Notes for div A45280e-150 Prov. 16.7 . Jer. 2. Hos. 4 ▪ 2. Act● 10.35 . Jude . 3. Ephes. ● . 5 1 Cor. 3 11. 1 Cor. 7. 2● Notes for div A45280e-700 Nulla visibil●a nisi per invisibilia v●dentur : Telle mentem quae non videtur , & incassum patebit oculus . Greg. Camer. in Act. 23.8 . 2 Cor. 4.18 Omne tempus quo de Deo non cogitat , perdidisse se computat Bern. de spec . mon. Brigit . l. Revelat. 4. Dionys . Areopag . Fo●ner . de Cust. Ange. Serm. 4. Mat. 26.53 . Rev. 5. 11. Dan. 7.10 . Job 25.2 . Cuique electo ordinarie certum propriumque Angelum qui perpetuus sit ejus custos & comes . Zanch de operibus create. . l. 3. c. 15. Psal. 91.11 . * Ex quo fa●ile colligitur , ex vobis unumquemque habere plus quam decem Angelos . Forner . de Cust●d . Ang. Serm. 5. p. 56. * How scant then is the account of the great & voluminous Abulensis , who upon Mat. 18. v. 60. determines that the blessed Virgin had two Angel-keepers ; one , the most noble of the Angeli●●ll order , which guarded her all her life , the other Gabriel an Arch-angell of the second Order , who attended her from the time of Christs conception , untill his passion . Barrad . l 6. c. 10. As also that of Degrassalius : that the French King hath two Angel-guardians , one in regard of his private person , another in respect to his royall Dignity . Degrassal . l. 1. Jure 20. Regal . Franciae . M. Blunts Voyage to the Levant . Ephes. 3.10 . Colos. 2.10 . Ps. 103.10 . 2 King. 19.35 . Joel 3.11 . Gen. 16.3 . Judg. 13.27 . Gen. 22.14 . Arist. Me●aph●s . l. 2. * B●navent . Vulcan . pra●f●t . in lib. de mundo . L. Bacon in his Naturall Hist. Exod. 4. Gen. 24.7 . Qualiter pueri inter tot infantiae discrimina , &c. Gers. Serm. de Angel . In the Churches of Foye Totnesse , & Withicomb . Of the same kinde were those prodigious tempests at Millain Anno 1521. and at Mechlin Aug. 7. Anno 1527. * Nestoires prodigieuses de P. Boaistuan . cap. 8. Of the same kinde was that fearfull Tempest which in the 4 year of K. Will. Rufus , blew down 600 houses in London , and reaving Bow Church carried away six beams of 27 foot long , and struck them into the earth ( the streets being then unpaved ) so deep , tha● o●ly four foot remained above ground . Chron. of S. Rob. Baker of the reign of Will . 2. † M. Will. Cook , sen . of Waltham holy Crosse . Marc. Aurel. Antoninus his Meditat , concerning himself , l. 1. c. 17. The like he reports of Chryses , ibid. Vt Commensales Deo , Forner . Ser. 4. de Cust. A●g. or as Cassaneus , Cubicularii & servi●utes , Throni Glor. mund 4 part . Forner . de Custod . Ang. Serm. 5. Compare Ephes. 1.21 . with Colos. 1.16 . S. Matild . l. Revel. c. 54. Citat . etiam a Forter . * Ad nutum & arbitrium fibi assistentis Daemonis vel declinabat negotia , vel petebat . Minut. Foelicis Octav. Duac . 18. Febr. 1627. ex literis Pet. Rav. Forn . Ser. 5. Ignat. Loiol . Xavi●r . ●her●si● . Isidore . Po●ippus ●●r●us . 4 〈◊〉 Ma 〈◊〉 Anno 16●● . Theodor . l. 3. c. 11. Goulart . Histoir mem'r . ex Melanct. in Dan. c. 20. Bromiard . Sum. praedicant . v. Humilitas . S. Maternus . * One John Trelille . * At Whitsontide . Sim. Goular . ex J. Manlio . Bern. in Psal. Qui habi●at . Rev. 19.10 . Hieron. Quest ●o●d Al●g●s●m . Angelici . Prateolus ●l●nch . v. Angelici . Rejecta expositio a Pontificiis , ut non modo periculosa sed & falsa . Vid. Binium in notis in Pium pap●n Tom. 1. pag. 103. Reading it Angulos instead of Angelos . Gen. 48.19 Jo. Bromiar . Sum. pradic . v. superbia . 1 Cor 11. Notes for div A45280e-4610 ●icero de Senectu●e . Quicquid est illud quod sentit , qud sapit , quod vult , quòd viget , coeleste & divinum est , ob eamque rem aeternum sit necesse est . Tull Tusc. quaest. l. 1. Lumen aliquod substantiale anim●s habere haud improbe videmur advertere , quando in Evangelio legitu● , quod illuminat omnem hominem venientem in mundum : Deinde quod in cogitatione p●siti nescio quid tenue , volubile , clarum in nob●s inesse sen●imus , quod respicit sine sole , quod videt sine extraneo tumine : Nain si ipsum inse lucidum non esser , ●erum tantam c●●spicientiam non haberet : Tenebrosis ista non sicut data ; omnia caeca torpescunt . Cassiodor . de Anima . Cap. 10. Calvin in loc. Psal. 36.6 . 2 Cor. 5.1 . Heb. 12.22 . B. Andrews in his answer to Bellarmine . 2 Cor. 5.1 . Job . 17.24 . V. 22. 1 Cor. 13.12 . C●los . 1.12 . Eccles. 11.7 . Cant 6.10 . Psal. 27.4 . Revel. 6. Zach. 1.12 . Luk. 15.7.10 . Job . a Jesu . Mar l. 5. de vit. There 's . c. 3 Nos coelestes ac vos exules amore ac puritati sae derate esse debemus , &c. Nos coelites intuentes divinitatem ; vos exules Euceharistiam venerantes ; quam eo affectu quo nos divinitatem suspicimus , colere debetis . Ibid. Notes for div A45280e-5700 Fr. Haytonus in passagio terrae sanctae . Anno 1300. editus a Nicol ▪ Salcone . Isa. 14.12 . Naturalia in damnatis Angelis manent splendidissima . Job . 1.16 . Obscientiam nominati . Aug. l. 9 de Civ● . 2 Cor 2.11 Gerson de variis Diaboli tentationibus . Diabolus gloriosa forma , diademate g●mmeo & aureo redimitus , veste regia indutus , apparuit Martin . precanti , se Christum dicit , cui postsilentium aliquod sanctus : Ego Christum nisi in illo babitu , formaque qua passus est , nisi crucis stigmata proferentem , venisse non credam ; hînc evanuît . Hoc narravit Sulpitio Martinus ipse , ut refert idem Sever Sulp. in vita Martini . * Bodin Daemonomania , ubique . * Sim. Goul. Hist. admirables . Casstod . Reney en ses Relation● , zuinger . Theatre de vie Human . Bodin . Daemonomania , l. 2. Est haec res mirabilis ; nunquam visos esse daemones utroque pede hamano ullibi apparuisse . Forner . de Ang. Ser. 9. J●. Leo Africk d●scr . ●●t . 
A90395	----	Severall fresh inward openings, (concerning severall things) which the day will declare of what nature they are, to which judgment they appeal for justice, being contented either to stand or fall by it: and being likewise ready to kiss that condemnation, which they are likely to meet with in the mean time, from all sorts of men, whom they finde ready to deal hardly with them. / Through Isaac Penington, (junior) Esq; Penington, Isaac, 1616-1679. This text is an enriched version of the TCP digital transcription A90395 of text R205900 in the English Short Title Catalog (Thomason E608_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 118 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A90395 Wing P1189 Thomason E608_2 ESTC R205900 99865132 99865132 117369 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A90395) Transcribed from: (Early English Books Online ; image set 117369) Images scanned from microfilm: (Thomason Tracts ; 93:E608[2]) Severall fresh inward openings, (concerning severall things) which the day will declare of what nature they are, to which judgment they appeal for justice, being contented either to stand or fall by it: and being likewise ready to kiss that condemnation, which they are likely to meet with in the mean time, from all sorts of men, whom they finde ready to deal hardly with them. / Through Isaac Penington, (junior) Esq; Penington, Isaac, 1616-1679. [8], 48 p. Printed for Giles Calvert, London : M.DC.L. [1650] Annotation on Thomason copy: "July. 20th". Reproduction of the original in the British Library. eng Spiritual life -- Early works to 1800. A90395 R205900 (Thomason E608_2). civilwar no Severall fresh inward openings, (concerning severall things) which the day will declare of what nature they are, to which judgment they appe Penington, Isaac 1650 22609 18 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-03 TCP Assigned for keying and markup 2007-03 Aptara Keyed and coded from ProQuest page images 2009-01 Judith Siefring Sampled and proofread 2009-01 Judith Siefring Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Severall Fresh Inward Openings , ( Concerning severall things ) Which the DAY will declare of what Nature they are , to which Judgment they Appeal for Justice , being contented either to stand or fall by it : And being likewise ready to kiss that Condemnation , which they are likely to meet with in the mean time , from all sorts of men , whom they finde ready to deal hardly with them . Through ISAAC PENINGTON , ( junior ) Esq ; LONDON , Printed for Giles Calvert . M.DC.L . The Particular Contents of the Ensuing Openings . 1. OF Reconciliation and Vnion . 2. Of true Faith , true Love , and true Resignation . 3. A Word to Christians . 4. Of Prayer . 5. Of Sin , the Being of sin , the blotting out of sin , and the difference between the Creatures blotting out of sin , and Gods blotting out of sin . 6. Of the Mysterie of God . 7. A Parable translated out of Jer. 48. 11 , 12 , 13. 8. A Word to the Mad folkes . 9. A Letter . 10. Silence . 11. A check to the Judger of his brethren . 12. The true ground of mourning , with an invitation to it . 13. A touch more concerning Sin , as also concerning the Liberty and Perfection of the Creature , with an Exhortatory close to such as are capable of it . To all Persons , of all Sorts . MIne own dear flesh without ( or outwards , ) Mine own Life and Spirit within ( or inwards , ) where-ever dispersed , however clouded . I am of kin unto you , of your flesh and of your bone ; My Life , my Spirit , my Substance is one with yours ; why are we so strange one to another ? we are all begotten by one Father , [ For we are all of his off-spring ] and therefore cannot but be brethren ; and who knoweth how sweetly and harmoniously we lay tumbling together in the same womb of Eternity , before we were brought forth in these severall strange shapes , wherein we now appear ? What , shall a few momentany varieties and contrarieties ( fitted only for some present design ) make perpetuall inroads upon everlasting Unity ? Arise , awake , shake off your disguises , open your eyes , let us look one another in the Face , let us look into one another and see , if we can then forbear knowing and owning one another ? But why do I thus speak ? Dispensations , and the fight under Dispensations , is not yet ended . We must contend and remain strange a while longer . There is a gulf yet between us , that we cannot meet . Light and Love hath not yet overcome us . Ye cannot know me , if it were so , that I knew you . Ye must prosecute me with hatred , though I should woo you with the greatest and entirest Love . Well ; Let things be as they are , since they cannot be altered : The time is at hand , wherein time shall be no more ; and then whatever had a Being in time , shall cease from so being any longer . We must all to the grave , to the dust ; We must all sleep an Eternall sleep , when once the last Night comes ; where we shall bury all our quarrels and contentions , and awake in perfect life and love : and then we shall be , both to our selves and to one another , what now we cannot so much as desire to be . In the mean time , Farewel : For I must retire into my secret corner , to lament and bewail that Misery and Desolation , which is seizing upon all things , by Those Flames , which have already broken forth , and are ready more powerfully and Universally to break forth upon the present state of things both outward and inward , to deface that beauty and lustre wherewith hitherto they have shined . And who can forbear weeping at the sight of this , who hath his eye opened to behold it , and hath any creaturely sense left in him ? Certainly none but he , who hath another eye also opened , a more piercing eye , which is able to look through all this , and behold a truer , a greater , a more perfect , a more everlasting glory , sown in and springing up out of the ashes of these . And he , who indeed beholds this , may skip and leap in the flames , even while they are fastning upon and burning up himself . He , who thus knoweth God , may trust him with himself , and with every thing else , and cannot dis-relish him in his most hidden tracks of Universall and most dreadfull destructions . He , who Loves the true God vvith all his heart , vvill easily say ; Burn up Heaven and Earth at the very roots ; let there be no reliques left of any thing that I have tasted , enjoyed , hoped for ; and then I shall be sure to meet vvith none but God , to love none but God , to desire none but God , vvhen there is no beauty left any vvhere else to be desired , nor nothing of that left in me , vvhich did desire any thing besides Him . Of Reconciliation and Vnion . EPHES. 2. 14 , 15 , 16. For he is our peace , who hath made both one , and hath broken down the middle wall of partition between us : Having abolished in his flesh the enmity , the Law of Commandments in Ordinances , for to make in himself , of twain , one new man , so making peace . And that he might reconcile both unto God in one body by the cross , having slain the enmity in himself . For he is our peace , THere is Nothing but offence and war ( both in the cause , and in the effect ) between God and the Creature . Every thing in God , as it is beheld by the Creature , troubleth the Creature , and inciteth and draweth forth the enmity of the Creature against it . Every thing in the Creature , as it is beheld by God , provokes his jealousie and indignation likewise : So that there is nothing but a constant inveterate War between Heaven and Earth , which should and must be assistant and subservient one to another , or lose their own delights . But shall it always be thus ? Shall God and the Creature ever thwart and cross , and never please one another , nor be pleased in one another ? No , it shall not always be so : When the great Peace-maker cometh to put forth his skill , he shall prevail to make peace between them . He will go through his undertaking , though he lose his life in it : and yet will he not lose his life in it , unless he be sure thereby to accomplish it . If he dye , the root of Enmity in the Creature , and in God too , must dye with him : ( for the opposition and enmity in both is equal , or if in either it be superior , it is in God ; and it is an harder task to reconcile God to the Creature , then the Creature to God ; and therefore in wisdom , that was first undertaken , and Reconciliation never preached to the Creature , until the foundation of Pacification in him , was layd . ) He is our peace , There is no approach , no converse , no sweet intercourse between God and the Creature , but in him , by him , through him . If he had not been the Propitiatory Sacrifice to reconcile God first , there should never have been any motion to the Creature to be reconciled . But now he hath offered up that Principle of life whereby he lived , and whereby the Creature lives , freely giving it back into his hands from whom he received it , that now he himself can live no longer , nor the Creature neither ( the root of its life being slain ) there is no foundation of offence or controversie left between God and him , or between God and the Creature , so far as it is found dead or dying in him . So that we , who are dead in Christ , who are dying into Christ , who are filling up the remainders of his passion in our own spirits , are now at peace ; And he , by his death for us , by his death in us , by his blood which he poured out and pours out to death in us , is our peace ; which till he hath poured out perfectly , we shall never finde him perfect peace unto us . Who hath made both one , There was but one at first : yet in this one was all manner of variety and distinction . As all was produced out of one , so all was in that one before it was produced . There was but one mass of Earth , and yet what multitudes of things were brought forth out of it ? There was but one Adam , and yet this one was made into two , and out of these two , what thousands of generations have proceeded ? And this great lump being brought forth , though they are all the same , all of one blood , yet they are cut out into two parcels , Jews and Gentiles : And they are as distinct as may be . Distinct in their race , in their God , in their Laws , Ordinances , desires , ends , hopes . The Jews must not be like the Gentiles in any thing : The Gentiles will not be like the Jews in any thing . Oh how diverse , how distinct , nay how contrary are they ! But this diversity , this distinction , this contrariety must not always last . When Christ comes forth to give up that principle of life in himself , and to slay it in them , whereby they have thus lived , the leaves and fruit of variety and distinction will soon wither , and they will all shrink back into unity and harmony again . The Jews and the Gentiles were both one , but were made different : But there is a time for that difference to be unmade , to be taken away , and then they will become one again . But how can this be ? Why the Next words tell you . And hath broken down the middle wall of partition between us : There is nothing hinders them from being one , but that which parts them ; if that be broken down , they must needs be one . If Adam and Eve had not been parted , they could never have become two : If that partition be taken away , they cannot but become one again . Here are three things held forth . 1. What it is that maketh the difference between things , and that is a wall set up in the midst . It is by a wall set up betwixt them that they come to be severed and parted one from another . God and the Creature are severed by a wall : Man and woman severed by a wall : Jew and Gentile severed by a wall : Beleever and Vnbeleever severed by a wall . There is a wall set up ; On this side there 's Vnrighteousness , on that side Righteousness : On this side Vnbelief , on that side Faith : On this side Vnholiness , on that side Holiness : On this side Darkness , on that side Light : On this side Evil , on that side Good . There is not such an Original and real difference between them , as we fools imagine , It is but a made difference , a difference which becomes so by the setting up of a wall , which is very vast and irreconcileable to that eye which seeth onely the difference , and cannot pierce into that Original Union and Oneness that was between them , and could alone be discerned before this wall was set up . 2. How this difference shall be taken away ; and that is by the breaking down of this wall , by the laying this partition flat , by the taking away all those Ordinances , Laws , and Considerations , which make either the one or the other so to be . That which makes Righteousness and Vnrighteousness , Holiness and Vnholiness , Faith and Vnbelief , as it had a time to be set up , so it shall be pulled down again , and where will then the difference between these things be ? There will be a difference and a vast difference , while the partition wall lasts , but when that is gone , there will remain not so much as a shadow of difference any longer : When that is wholly taken away , which did in any wise part them , they cannot but become perfectly one . 3. Who it is that takes this difference away , that breaketh down this middle wall ; and that is Christ the same who set it up . It was the letting forth , that life he received , into several varieties , that caused the distinction ; and it is the drawing back of that life again into its original , that brings all back into union . And this he doth by sacrificing his own flesh , ( as the following words hold forth ; ) by offering and giving up through the Eternal Spirit his own life , and , in it , the life of the whole Creation ( which did flow from his life , and depended upon his life ) unto him from whom it first came . Hereby all Ordinances , Laws , and Constitutions , which take hold of the Creature in its creaturely state , and follow it to death , fall to the ground ; and that difference and enmity which did arise between them from hence , fall with it also . A taste whereof was given upon sacrificing the head , in that visible and demonstrative Reconciliation between Jew and Gentile , the foundation whereof was then made manifest : But the full fruits thereof cannot be reaped , until the whole body be burnt in the fire , by the same Eternal Spirit ; until every member likewise hath wholly returned back its life also ; and then there will remain no more offence in or from any part of the Creation , when there is nothing left them wherewith they may offend . Verse 15. Having abolished in his flesh the enmity , the Law of Commandments in Ordinances , That which nourisheth distance and division is Enmity . There is an Enmity sown throughout the whole Creation , between God and the Creature , between one Creature and another . The life of one creature is made fit to feed another , and there is a desire in that other of that food , which Nature hath made fit for it , and yet Nature also teacheth the other to preserve its life and Being : Here is the seed of enmity in all this thus secretly sown in the nature of things , and so continually springing up throughout the whole Creation . There is an Enmity between the Creatures themselves , one Creature is an enemy to another : There is an Enmity between Man and them ; Man is an enemy to them all : There is an Enmity between Man and Man ; one man is an enemy to another : Heaven and Hell , Holiness and Sin , Christ and Belial , The Temple of God and Idols ; Oh how high , how sharp , how intense is the enmity here ! That which causeth and continueth this Enmity , is a Law of Commandments consisting in Ordinances , which are appointed to all according to their make , which are written in the nature of all , by the contrariety whereof they come to fight and clash one with another . All things that are brought forth , are brought forth under some Dispensation or other ; and according to the Dispensation , they are subjected to Ordinances of one kinde or other , suitable to the state wherein they are ; which are written both in the state it self , and in their own hearts , ( though neither are very legible now , there being a vail cast over both ; yet if man could once attain to read here , he would finde these more certain and satisfactory books , then those he usually applyeth himself unto . ) What makes the Day and Night so fly from one another , ( darkness and light cannot endure to be together ) but the several Ordinances prescribed to each ? Before which time light could lie still in the darkness ( for the light was caused to shine out of darkness ) and keep company with the darkness , as it could not but do , before they were separated . But when God separated the light from the darkness , and gave to each distinct natures , names and ordinances , they are henceforth debarred from any meeting together , or communion with each other . That which differenceth the several sorts of men , is the light and the darkness in them , and the Ordinances thereupon . Every Dispensation under Heaven hath its Light and its Darkness . There is a Day and a Night to man , in every state , whereinto he is cast : And all under every Dispensation walk either in the light or dark part of that Dispensation : And Ordinances are suited to every Dispensation . There is the Law of Light , and the Law of Darkness ; the Law of the Night , and the Law of the Day : And these are made contrary one to another hereby , so that they cannot meet together in love or peace , but in their neerest conjunction they keep their distance . There is no possibility of communion between Light and Darkness under any Dispensation . Indeed he that riseth out of a lower Dispensation into an higher , may comprehend both the Light and the Darkness beneath himself , ( as God comprehends both the Light and the Darkness under all Dispensations , the Darkness and the Light every where are both alike to him ) but there is no possibility of doing this in the Dispensation . So he that riseth out of one Dispensation into another ; as he riseth out of that enmity he was in before , so he riseth into a new enmity : And he that was a Lamb , a Dove , hunted , persecuted in a foregoing Dispensation , may turn a Wolf , a Lion , a greedy , cruel persecuter , in an ensuing . He that was all love , all sweetness , meekness , patience , in a former Dispensation , may be all wrath , fury , malice , in the following Dispensation . It is now a quick time , and little will men beleeve , what changes will be made in them , now passage through Dispensations is become more swift . That which caused , and so heightened the difference between the Jews and the Gentiles , what was it but their Ordinances ? which the more strict and observant each were of , the greater was their enmity , and the fight the more sharp between them . The Heathen cannot but look upon the Jews as disturbers of the whole world , as persons who would engross both Holiness and Happiness , as a people who had written among them , in their Rites and Sacrifices , their own acceptation and salvation , and the rejection and condemnation of all others . The Jews cannot but look upon the Gentiles , as wicked , unclean persons , as persons serving Idols at present , and such as could not but , in the issue , meet with vanity and a lye . The very Laws , which God giveth the Jews , will not suffer them to be , in any thing , like the Nations . The Laws that the Heathen make , are likewise framed according to that root of Enmity , which was in them against the Jews . Now when Christ comes , he taketh upon himself both these , and abolisheth them both in his own flesh : He receiveth them into himself , giveth them full scope upon himself , that so he may terminate them in himself , and suffer them to pass no further . He suffereth no more the Ordinances of either to remain , but throweth down the Idolatry of the one , the Worship of the other , causeth both the Light and Darkness of each to pass away by a new Light and a new Darkness . Into his flesh he receiveth these , and in his flesh he causeth these to dye , and setteth up somewhat else , in and by his Spirit , which will never suffer them to live more . Now the end why Christ did this , why he did abolish these Ordinances , and consequently that Enmity which flowed from them , was , for to make in himself , of twain , one new man , The reason why he pulled down this old Dispensation , was , to set up another . The reason why he pulled down both these old houses , was , to make one new one of them both . He meant to cast both these old vessels into one new one , and therefore destroyeth the old shape in them both : To make of twain , one new man . He had two things in his eye , two intents in his heart : To make these twain one , to bring this vast diversity into unity ; Nor did he like either of them so well , as to change one into the shape of the other ; therefore he casts them both over again , that he may make them new as well as one . And this fabrick he worketh in himself . He taketh the old building into himself , the Laws and Ordinances into himself , and abolisheth them in himself : He likewise frames the new building in himself , and brings it forth in himself . All things , though they seem to us never so outward ( and indeed are so ) yet they are also inward : They are within God , who is the Life and Substance of all ; and within Christ , who is his immediate Shadow and Image . God and Christ frame every thing within themselves , and also form themselves within every thing : And O how excellent a sight will it be , to see every thing giving up Christ and God who are within them , and also taken into Christ , and into God ; when the weakness of the outward part shall be swallowed up in the perfection of the inward part , and the perfection of the inward part shall break forth and appear in the weakness of the outward part ! So making peace . This is the way to make peace indeed , to make things one . Peace flows from Vnion : it is difference that is the root of Enmity . How can things fall out with one another , that differ not from one another ? No man hateth his own flesh : Man could not hate or afflict the flesh of any other , if he did indeed see and feel it to be his own . Yet Vnion will not make perfect peace in this old building : Man hath the skill and subtilty to hate and fight with that in another , which he loves and cherishes in himself . Therefore Christ , that he may make sure work , makes a new man of both ; makes an union , not in the oldness of the letter of any old carnal Commandment , but in the newness of the Spirit . Oh how compleat is this union ! how sweet is the harmony that flows from it ! There is as great an harmony between them as can be in any man , for they are made one ; yea far greater , for they are made new , and there no ingredient in this new make , that may cause the least dislike , dissent , or division ; so making peace . Verse 16. And that he might reconcile both unto God in one body by the Cross , having slain the enmity in himself . He had a further end in it , in breaking down the wall , in abolishing these Ordinances , which was , that he might reconcile both unto God . They were not at so great an enmity one with another , as they both were at with God . The Gentiles they were all worshippers of Idols , but had nothing to do with the true God : And the Jews professed they could not bear his presence , which they evidenced sufficiently all along , for they loved at heart the Idols of the Gentiles , and were still running after them , but from the waters of life , which flowed from the Sanctuary . And God could endure neither of them , but still appeared with terror , as an affrighter and devourer of them . Their Ordinances set God at a distance with them both , as well as themselves at a distance one with another . But now Christ brings them both into one , takes them both ( with all their differences ) into his own body , destroyeth all their differences , offers up all that God dislikes in them ( in his own body ) on the Cross , new-makes them in himself , takes the enmity , in God towards them , and in them towards God , into himself ; slays in them all that God dislikes , and so changes and new-makes them , that they can dislike nothing in God any more . O the sweet fruit of the Cross ! What pity it is Christ should not dye , who maketh such an harmony between the jarring Creatures , and so sweetly heals up the difference between God and the Creatures , by his death ! Of True Faith , True Love , and True Resignation . TO trust God with all one is , or hopes for for ever , this is True Faith . To trust God with Body , Soul , Spirit ; with his Promises , with his Covenant of Grace , with his Christ , with any thing whereby I might secure my self from being subject to his pleasure ; This is Faith in good earnest , This is Faith grounded upon true Knowledg : He knoweth God indeed , who dareth thus trust him . Let others trust God for Salvation , but my spirit can never rest , till it dares trust God with Salvation . To love God meerly for what he is , this is true Love . To love God , not because of any appearance of his to us , not for the need we have of him , the good he does to us , or for that we hope for from him ; but for his own Nature , for his own Loveliness , This is true Love . To love him and his motions in tormenting us , as well as in cheering and delighting us : To love him in making Sin to estrange us from him , in making Hell to cast us into , as well as in making Holiness or Heaven . This is a Love , which no Creature , no Christian , can attain to , or comprehend ; but he alone knows what it is , and whence it came , who is possessed of it . To resign up all to God ; all outward things , all inward things ; all Relations , Ordinances , Gifts , Graces , Desires , Hopes , Heaven , Christ , every thing : To having nothing left to Self , Nothing left of Self , but every thing gone . Let it be so that I perish for ever , I had rather have it so , then have mine own will fulfilled . I know mine own will so well , that I desire to have it crossed , even in the things that nearest concern me . I would not be saved , as I have a minde to be saved . I have such a taste of the Excellency of an hidden will , that I would not have it crossed , no not in the things that tend to my greatest prejudice . This may deserve the name of Resignation . O what a stir there is with Christians to resign up a few Iusts to God , which they know and sensibly feel that 't is their happiness to part with , and yet how far are they from attaining this too ! But who durst resign up his righteousness in Christ , and go and lie in the grave with the wicked ? It is no very easie task with Christians to give up themselves to God at present , for him to do what he will with them , so he will bring them to heaven at last : But who durst say unto God , Take me and throw me into Hell , and let me lie there till I fall in love with it ; till I come to know and feel thee there , and fall in love with thee there , and become able to enjoy thee there . Ah! Miserable is that man that is afraid of Hell , and is fain to court God to free him from Hell , and to cross and deny himself for fear of being in danger of Hell . That Life deserveth not the name of Life , that can lose any of its strength , vigour , pleasure , sweetness , enjoyment , in the midst of everlasting burnings . If sin could defile God , where were his holiness ? and if death could intrench upon his Life anywhere , to damp or interrupt it , it would prove but a weak , a perishing Life , obnoxious to intermixtures with Death . Thou canst trust God , O Christian , in this present appearance of his to thee as a Saviour of thee . Thou canst love this sweetness , kindness , grace and goodness of his to thee . Thou canst give up thy self to him , to do what he will with thee , so he will bring thee to this Salvation . This thou hast attained to in some measure with much difficulty and striving . But canst thou measure the ways , thoughts or various appearances of that God whom thou thy self callest infinite and immeasurable ? Art thou sure he can appear no otherwise then according to what thou expectest he will ? Thou seest that the Jews were cozened ( who were as confident , as thou canst be , that it should not be so ; ) is it impossible that thou shouldst ever be deceived in what thou further expectest , because thou hast gone a step or two beyond them ? Is that which thou hast attained , and hoped for , of such an enduring nature , that it can never pass away ? Cannot thy Christ dye , and go away , in that which thou hast known , enjoyed , or hoped for of him ? Look into thy Religion , is it indeed pure and undefiled ? is it not self-ish at the very bottom ? Is it from true and original Light , that thou desirest and seekest for thine own Salvation , or from a self-ish Principle ? Is thy Faith , thy Love , thy Hope , thy Joy , any thing that thou hast , spiritual ? are they not all self-ish ? do they not all rise , or sink , from self , and in reference to self ? O Christian , if thou hast an ear to hear , hear . Assuredly there is no staying here . This Heaven , This Hope , This Life , This Happiness , there is corruption , there is vanity writ in the very root of it . If thou couldst see into it , thou couldst not but see it to be of a perishing nature ; and if thou hadst thy Senses about thee , thou couldst not but feel it passing away : and if thou hadst but the heart of a man , thou couldst not but desire and rejoyce at its dissolution . A Word to Christians . HArken , O Christians , such of you as have ears , for it neerly concerneth you . That excellency which ye set up , is indeed excellent . Gospel-faith , Gospel-love , Gospel-obedience , patience , meekness , humility , heavenly-mindedness , &c. are glorious in their kinde , and far surpass any legal qualifications or performances whatsoever . But withall consider this . May not the glory of these fall before a greater glory ? May not this Dispensation pass away ? and when it doth pass away , is not all the glory and excellency of it rouled up like a scrole , and cast aside with it ? Every Dispensation hath but its season wherein the light of it is to shine , but afterwards it must be put out , and be buried in the dark . The Jews knew Christ under the Law , and it was an excellent knowledg compared with any thing the Heathen had ; but what became of that knowledg ? Christians have known Christ under the Gospel , and this kinde of knowledg did far excel that which was imparted to the Jews ; but what shall , nay what is become of this ? And when this is out of date , persons are to be valued no more by it ; but the highest in this Light , Worship , Faith , Love , Obedience , will be layd as even with the meanest , as the highest and strictest Jews were ( when their Dispensation fell ) with the lowest Gentiles . Thou mightest easily see , by the nature and course of the Dispensation under which thou hast been , and because of which thou hast lifted up thy self above others , that it must fall , cannot but fall , hath still been falling , ( being not of a make to endure ; ) Thou canst save neither it , nor thy self , by all thy strugling and contending . If thou beest wise , cease doting on this which is still sliding from thee , and look out after somewhat which will stick by thee , when thou and this come to part , which will be sooner then thou art aware of . This hath been evidently written in the signs of the times , and in the experience of many , but he that wants an eye cannot read , and he that thinks he hath an eye , cannot forbear mis-reading . Little did the old Israel think they could have been so deceived about the coming of the Messiah : Little did they think the Messiah could have layd their Laws and Ordinances so flat , at his coming , as he did . It is impossible for that eye of wisdom to pierce into the various ways and appearances of God , which he greatly delights to hide them from . Nothing is darker then the foregoing Glory , when a new one succeeds . None are further from espying God in a new discovery , then those that had the clearest sight of him in the old . And there is ground in the nature of things for it , for they are hardliest drawn off from the old , which they must necessarily be , before they can be capable of entertaining the new . Look to thy self in time , lest this strange Catastrophe overtake thee unawares , lest thou , while thou art looking for most Happiness from God , for greatest neerness to and intimacy with God , shouldst meet with most misery , by being cast behinde his back , when others ( whom thou much undervaluedst ) are admitted into his presence . Of Prayer . EVery Creature hath some kinde of sense of its state : It feeleth its weakness , its wants , its misery . It hath some sense of that Power from which it came , who provideth for it , who is leading it some whither : And it cannot but cry and complain to this Power , according to what it feels and desires . The young Ravens cry to it for food : The whole Creation groaneth and panteth to it , to be delivered from its bondage . Man , as he hath a clearer light then these , so he hath more clear addresses to it . There is a New-Man , a new-born Childe , begotten by the spirit of life , in an higher kind of life then this Creation knows : and this Childe hath a more spiritual , a more distinct , a more illuminated breathing towards this Power ; which however it may for a season be interrupted , through the height of distemper , yet there will be a natural returning to it , when the new nature begins to strengthen again ; and then it will last , till it hath attained of that Power , all that it is lead by him , to desire of him . Christ , in the time of his agony , sent up strong cries and tears to him who was able to deliver him : and as his anguish increased , so he prayed more earnestly . By Prayer , I do not mean any bodily exercise of the outward man ; but the going forth of the spirit of life ( in this state of weakness , whereunto it hath subjected it self ) towards the Fountain of life , for fulness and satisfaction : The natural tendency of the poor , rent , derived spirit , towards the Fountain of spirits . And this may be very vigorous in us , when it is untaken notice of by us . We can take notice of that , which we call the new Birth , and the motions of it : But that is not the true Birth , which is or can be taken notice of by the Childe , which is always insensible when it is born , and of all its motions while it is a babe . The Creatures , they cry to God , expressing their wants to him , as they are lead and taught by their nature ; but yet know not , either God , or that they pray . This Childe may be lead as strongly in his kinde according to his nature , and yet be as ignorant either what he is , or what he does , as the other is . Ah poor fleshly Creatures ! How have we been buried in carnal Forms and exercises , not knowing either God as a Spirit , or any spiritual motion towards him ! Indeed we have the outward part , an outward description of God as a Spirit , and so of many other spiritual things , and a sense answerable thereunto , but not the inward sight of them . Who knows either God , Christ , Faith , Love , Hope , Prayer , or any thing else , spiritually ? We see these things with that eye which we call spiritual , but not with that eye which is truly spiritual : and so we have such a sight , such a spiritual sight of these things , as we call so ; but not such a sight as is indeed so . Of Sin : The Being or Existence of Sin : The blotting out of Sin ; and the difference between the Creatures blotting out of Sin , and Gods blotting out of Sin . SIn is the transgression of a Law ; which of what kinde and nature it is , of that nature the sin is . As the Law is more gross and carnal , so is sin ; as the Law is more inward and spiritual , so is sin likewise . It is from the Law that sin hath its being and force , and according to the Law which gives it its being , is its nature . It would be very offensive ( to weak blinde man ) to draw the pedigree of Sin from God , who is holy and pure , who perfectly hates sin , and removes every thing from him that is tainted with it : yet for all that , God will not lose his honor , in giving that nature to the Law , which gave to sin its nature . Now sin hath the same reality in it , that the Law , which maketh it , hath ; or the Creature that commits it . Sin is not a nothing , but as fully real as Holiness , and as truly real as the Creature it self . It hath such a kinde of reality and substance as other shadows have ; but truly substantial it is not , nor cannot be . If the Creature it self be not substance , how can any thing else be so that comes from it ; that hath what it hath , in and throught it ? Sin hath its part to act in every Dispensation , and it is still the black engine of death , staining the beauty and glory that else would shine in every Dispensation . But sin coming from the Creature by force of a created Law , is neither Eternal in its rise , nor in its footing , and therefore cannot live to Eternity , but as it had a Being in time , so it must end in time . How can the spurious brat of the Creature come to attain Eternal Life ? No , as it came in , so it must go out , it came in with the Law , and it must go out with the Law ; and as Dispensations change , so the Law changes ; and when all Dispensations end , all Laws end . There is a time to draw out the line of Sin with a pencil prepared for it , and a time also to blot it out again . The blotting out of Sin is the taking away the Being of it , the striking it off from the score ; the destroying of it , that it is no more ; no more what it was , no more what it stood for , but is returned into the womb from whence it came , and is onely what it was there , before it came forth . It is sometimes expressed under this phrase of drowning in the bottom of the Sea ; Sin shall be drowned in the great Sea , so as no eye shall be able to discern it , so as no Creature shall be able to finde it out . Iniquity may be sought for , but can no more be found , after it is perfectly bloted out . There is a double true blotting out of Sin , which is effected , either by satisfying the Law , or by breaking down the Law and making it voyd . And this course God takes when he blots out sin : He satisfieth the Law for the time past , and breaketh it down for the time to come , whereby all old debts are fairly absolved , and no new ones can possibly be incurred ; Whereas the Creature does it by changing its own imagination , which is of no true force and efficacy , but onely pleasing to the humor of the Creature . It is a great vanity ( and that which now much abounds , ) The Creature thinketh , that if it imagine sin to be no longer , that then it is no longer : but it shall at length finde , though sin be blotted out of its minde , to its view , yet it is not blotted out of Gods mind . Though they think him altogether such an one as themselves ; yet he will reprove them , and set their sins in order before their eyes . Yet he hath a season himself also to blot out iniquity , and to remember sin no more . And he will effect his counsel when he sets about it , though man , in setting about it aforehand , fails , and makes himself a greater fool then he did in sinning . Man thinks he can do it , and sets himself very confidently about it , and makes no question but to accomplish it ; He changeth his notion , and now all is changed , sin is gone , he doth , he can sin no more ; when , alass poor Soul , sin and all the effects of sin ( which would also be gone , if sin were gone ) excepting such as flow from mans imagination concerning sin , stick close to him . There are multitudes of things ( as we call them ) which have onely a Being in the imagination of the Creature , and many sins there are of that kinde : Now all such things fall wholly , when they are rased out of the imagination of the Creature , which gave them their Being . But besides these , there are things of another nature , and sins of another nature , which depend not upon the Creatures imagining of them so to be , but upon their own frame and constitution : And sins of this nature have as great a reality ( for nature , though not in degree ) as the Law which makes them so , and as the creaturely state it self ( they being all of the same stamp and kinde ) which abide the same that they are made , according to the wil of him who made them , being no whit changed in their frame and posture , how vast soever the changes in the apprehension of the Creature be concerning them . This World hath a real existence in its kinde ( though indeed , in respect of inward Truth , it is not , it hath no existence : ) And there is a general Law of the whole Creation , and a particular Law of every Creature in its peculiar state ; And there are fulfillings , and breakings of these Laws : All which are so in themselves from their own nature ( and will one day be judged so ) and do not vary according to the imagination of the Creature , but stand firm according to the rule whereunto they are set , and whereby they are made . And the Creature is not bound or set free , by its own imagination , under any Law ; but must answer for every thing it acts in that state wherein it is , according to that Law which is prescribed to it , the force whereof it must feel and be subject unto , what ever it conceives concerning its present state , or freedom in it . So long as Dispensations last , Sin lasts . So far as the Creature falls short of answering that Dispensation , whereunder it is set , so far it sins : which sin is not measured by what the Creature imagineth concerning it , but by the Dispensation it self . An high and deep inspection , into the inward and spiritual state of things , may elevate the minde of the Creature , but yet it cannot change the state of the Creature , or lift it out of that Dispensation , wherein it is , for its season , fixed . In this outward world , and outward state of things , The Day and the Night , Summer and Winter , and all things else in it , have their appointed times and seasons ; and are what they are appointed and made to be , what ever any one thinks of them . If man imagine Summer to be Winter , Winter Summer , Day to be Night , Night to be Day , or that both are one , or that there is neither one nor the other ; all this makes no alteration in the things themselves , but the natural man , with the eye of Nature , can discern the person , who thus dreameth , to be defective and distempered in his naturals . And in the inward state , things remain the same also : Sin is the same , Christ the same , Heaven , Hell ; Happiness , Misery ; God , Devil ; all the same they were , and vary not as we vary , thinking them one while to be thus , and another while thus . The Spiritual Man may have his sick fits , yea his fits of Phrenzy , wherein he may imagine very strongly and confidently , yet this nothing alters the state of things , but they remain the same still both in themselves , and in their reference to him and others . He is never the further from sinning , by losing his fight and knowledg of sin . Sin is of a deeper dye , then to be blotted out by notions of the brain . It was no mean piece of art to bring in sin ( the Creature could never have done it of it self ) and it requires the same skill to blot it out again , which nothing but the blood of a living Christ hath the least efficacy to do ; and that cannot but do it , for it contains in it both the things above mentioned , viz. both satisfaction to the Law , and destruction of the Law . Yet , for all this , I must confess I cannot but think , that Eternal Life , Love , Power , and Wisdom ( from whom all came , to whom all belongs , and in and for whom all is , what it is ) may take possession of whom it pleaseth , either of a particular person , or one sort of persons , and act them how it pleaseth , even contrary to all the Laws and Dipensations that himself hath set up , and this to be neither evil in him , nor in them . He who made the Law , may by a power above the Law act , in any he hath made , contrary to the Law , when he pleaseth . The Spirit of the Lord is not bound by those Laws , which he made to binde us with : Nor are we bound , when he , by his almighty power and presence , looseth us . Of The Mystery of GOD . SInce this great Fabrick of Heaven and Earth hath been made to appear , God hath ever been hiding himself : hiding himself in his Life , Being , Motions , Operations , so that no eye can see him , know what he does , or what he means , but that eye which is with him , where he is . There is no life but his , there is no power but his , there is no motion but his ( as all came from him , so all is and must be his own for ever ) and yet He , his Life , his Motions are so covered and kept so close within the vail , that it is impossible in any degree to discern them . We see the life of the Creature , the motions of the Creature , the intentions of the Creature , the love or hatred of the Creature ; and this we may see , for it is presented to our view : But that which is beneath these , that which is within these , with whom or before whom these are not , we cannot possibly see , until the scean be turned , and our eye changed . Heaven and Earth , at their first coming forth , were but a vail , behinde which God intended to hide himself , and did hide himself even from Adam , in his highest and purest state . God indeed shewed himself to Adam , as he appeared in the Creature , as he shined through the vail ; but hid himself as he was in himself : so that Adam could in no wise reach to the true Vision , but onely to such an appearance as God pleased to dart forth of himself through the vail . When this state was broken , the vail was made thicker and the eye of flesh grosser ; so that now God hath more advantage to hide himself more deeply . The eye being so unapt to see , though there were no covering , and the covering being so condensated , that it were able to resist the nimbleness of almost any piercing eye ; God may lie still and act securely what he pleaseth , without the least jealousie of having his mystery discerned , or so much as suspected by flesh . After the breaking of this estate , there are assays to restore it . The whole Creature is groaning , and panting , and striving after somewhat it hath lost . There is a Light let out , both to discover the loss , and to guide to the recovery . There are several Dispensations , both to the mass in general , and to some peculiar sorts picked out of it . Now in all these motions , in every Creature , under every Dispensation , in all I say , whether direct motions or oblique motions , is God hidden , is the mystery of God hidden . God lies hid underneath in his secret shop : it is his Head contrives all , it is his Hand acts all . There is nothing , either in Heaven or Earth , acts of it self ; but as he moves , so it is moved by him . Now when God hath done his whole work , when he hath accomplished all that is in his heart to do , when he hath acted all that he hath to act under board within the vail ; Then he will rent the vail from himself , and rent the vail from the eye of the Creature , and present his own workmanship to his own eye in the Creature . Then ye shall see what Dispensations meant , what all his motions , ( under every Dispensation ) both on the right hand and on the left hand , meant : Then ye shall acknowledg , that not one motion that ever hath been throughout the whole Creation , could have been spared in this workmanship , no not the most deformed ; but as it came equally from him with the most beautiful , so hath it its proper place and lustre in this his intricate piece of work . But before this , the Creature must pass through all Dispensations , and come to judgment ; every Creature according to the Dispensation it hath been under . And O how strict and exact will the Judgment be ! According as it is found guilty must it be dealt with , and have death proportionable to its desert measured out unto it ; Eternal death , it shall dye for ever and never live more , The smoak of its torment shall ascend for ever , and never be forgotten more . But the life which was in it , which was underneath it , shall not dye , but break forth and enjoy it self , and rejoyce in the destruction of its enemy . And though this death be not Eternal as man hath imagined it ( for Eternity consisteth not in duration of time , but hath a nature proper to it , whereby it is known and distinguished : Eternal life liveth its own life , it s own eternal life , every moment , ) yet it is truly Eternal , and the pain of it unutterable and lasting . This fire shall burn upon the flesh , till it hath quite consumed it ; The worm shall never dye nor leave gnawing , while there is any thing of flesh to be eaten up ; The prison doors shall not be opened , until the utmost farthing be payd . And then at last , when all is done , when it is wholly finished , then the meaning of all these things , the mystery of God , God in the mystery , the mystery in God , shall be opened : And then , Eternal Joy , Everlasting Life shall break forth . Flesh shall grieve no more , feel no more , complain no more , when the fire hath spent its whole force upon it : The Spirit shall suffer no more in flesh or because of flesh , when flesh is made a meet companion for it . When every thing in God appears , when every thing appears as it is in God , as it came forth from God , as it was managed by God , in that excellency , perfection , universal love and loveliness , that greater cannot be : When every Creature shall see it was ever tendered , even when it seemed most neglected ; it was improved to the best advantage , when it seemed most cast off ; it could never have wished so well for it self , as it is provided for ; its Death , Life , Misery , Happiness , were all acted under a vail , and were none of them what it took them to be , but were all of them what it was best for it they should be : Then shall Glory shine round abound him , who is what none else is , who works as none else can . A PARABLE Translated out of JEREM. 48. 11 , 12 , 13. Moab hath been at ease from his youth , and he hath setled on his lees , and hath not been emptied from vessel to vessel , neither hath he gone into captivity : therefore his taste remained in him , and his scent is not changed . Therefore behold , the days come , saith the Lord , that I will send unto him wanderers , that shall cause him to wander , and shall empty his vessels , and break their bottels . And Moab shall be ashamed of Chemosh , as the house of Israel was ashamed of Bethel their confidence . THe Moabites were bastard-Israelites : Not the children of Abraham , but the children of Lot ; nor the legitimate children of Lot neither . They were of kin to Israel , of the blood of Israel , but not in a direct , but in a collateral line . Now God , who orders all things towards all persons , acts very differently towards the Israelites and these . He is very sharp and severe towards his own people , but very gentle towards these . Israel was afflicted from his youth up , he is ever and anon scourging Israel : Moab hath been at ease from his youth ; Moab meets with nothing to dissettle him , nothing to trouble him , nothing to disquiet him , but enjoys his portion , his habitation from his very youth : enjoys his God , his worship , hath plenty , prosperity , all goes well with Moab . Famine often befalls Israel , that they are fain to run for relief into the land of Moab : but Moab meets with no such misery or distress , Moab hath been at ease from his youth . Israel hath been tossed and tumbled up and down , emptied from vessel to vessel , carryed up and down into several captivities one after another , never suffered to rest in his own Land : But it hath not been so with Moab , Moab hath not been thus emptied , Moab hath not thus gone into captivity . This is the different Dispensation of God towards Israel , and towards Moab . Now there followeth a different effect . Moab setles upon his lees , enjoys , possesses his rest , and that strength which flows from rest , has that in his state which keeps it fresh , quick , living , which preserves his excellency , as the lees do the wine . Therefore his taste remained in him , and his scent is not changed . There are two excellent properties in wine , The taste and the scent , both which are preserved by the vessel wherein it is kept . Let a Nation settle in peace , and it will gather and keep its sweetness , its freshness , its beauty , its glory : but toss and tumble it , remove it out of one place into another , it quickly loseth all . Empty wine out of one vessel into another ; the taste , the scent quickly changeth . And this is the common lot of the people of God , his dearest his strictest ones ; by his continual tossing and tumbling of them , by his continued , sharp , vehement exercises upon their spirits , they come to lose their taste ; their taste changes , their scent changes ; that sweetness , that freshness , that vigor which was once in them , quickly wasteth and passeth away , after they have been a while emptied from vessel to vessel . O what a sweet taste is there in a true Israelite , a lively Israelite ! How lovely is the Israel of God when it is new-made , when it comes newly out of the fingers of God! Moab is not worthy to be compared to him , for taste , for scent . But how suddenly is this changed , by Gods emptying him from vessel to vessel ? But now it is otherwise with Moab , with the more bastardly fort : Their excellency , their life , their beauty , their religion , their loveliness remains still the same . They are not thus emptied from vessel to vessel , and therefore they keep that taste and scent they had . But shall it always be thus ? No , there shall be a time for Moab to be met with too . Though Judgment must begin at the house of God , yet it will not end there , but after he hath done with Israel , he will begin with Moab ; after he hath done emptying Israel , he will empty Moab , and then he shall lose his taste and scent also . And then he shall finde , that it was not for his excellency beyond Israel , that he scaped all this while : His Religion , his God , his Worship , was not of so much value beyond Israels , because he thrived in it , and kept up the life and vigor of it , when Israels was falling , and a great degree fallen : But he shall be ashamed of that God that he framed to himself , as well as Israel was of that God they framed to themselves . That which might carry the bell for excellency , O Christians , is fallen , is smitten to death . That Knowledg of God , that Life , that Zeal , that Holiness , which did sparkle with lustre and heavenly beauty , hath not been spared : But that which is of a more degenerate birth , doth yet live ; But shall it live ? Can God be just in making Israel ashamed of Bethel , and suffer Moab to go on prosperously in worshipping Chemosh ? No certainly , it cannot be thus ; but Moab shall be made ashamed of Chemosh , as the house of Israel was ashamed of Bethel their confidence . A Word to the Mad Folks . YE have been very eminent ( many of you ) formerly in your generations , the springing up and sprouting forth of your Religion , strictness of conversation , sweetness of deportment , hath yeelded an wholesom savor to all with whom ye have conversed . Ye have sweetly enjoyed God ( though ye have now forgot it ) not onely at a distance in longing desires , but neerer at hand , even in close embraces : Gifts , Graces , Ordinances , Duties , spiritual exercises of all kindes ye have been well acquainted with ▪ and have known how to suck life through them , and ( if ye have been skilful indeed ) how to let them fall , and fasten upon the life it self But now ye are dead to all this . All this is gone and passed away : ye have been slain to this by him who was wont to convey life to you through it : He that built you , hath made you desolate . And as your frame and fabrick , was more beautiful and glorious , then was elsewhere to be found : So proportionable have been your ruine and desolations from the Lord , who hath dealt so sharply with none , as with you : It hath not been done to any under Heaven , so as hath been done to Jerusalem . And it is not fit a book of Lamentations should be written for you , because nothing that can be said is deep enough to express your misery . Ye are so slain to your Religion , that the very sweetness , life , vigor , power , purity of it stinks in your nostrils . That which , to others , carries the greatest excellency , carries to you the greatest abomination . Thus far are ye dead indeed : And because ye have felt so great a power of death seizing upon you , ye think ye have felt all the pangs of it , and have nothing now to look for but the breakings forth of life , and are ready beforehand to name every thing so that passeth through you . The Creature is passed away , and whatsoever now appears in you or to you , is God . Sin is now gone , ye are not under any Law , and therefore cannot sin . The Creature is swallowed up , there is nothing left but the Lord in Being , the Lord in motion and operation , in whom can be no evil , from whom can come no evil . All things , all actions are alike , there is no difference ; God is all and in all , who is every way full , every way like himself , in all he is , in all he does . How now Sirs ? where are ye ? Are ye dead ? Are these the postures of death ? is there any such knowledg in the grave ? Hath the dead man any such reasonings , such light , such principles in him ? This is a Life of an higher Nature , then that which ye had before . Your bottles are not empty , but filled with new , with fresh wine . Ye dissemble , if ye say ye are dead , who thus speak : ye can praise your own notions , your own principles , and condemn all others : ye have a new desire , a new hope , a new interest , a new strain of life in every kinde ! Are ye dead Sirs ? Doth not the faine Life live subtilly in you , as did before , under a strange disguise ? O that ye were indeed dead ! O that ye were as sober and silent as those that are in the grave ! If ye be dead , make it appear ; take your rest in the grave , stir not thence , till life quickens you . Have no party , no interest , no principle , no desire , no end : but lie like the clay before the Potter , free to be molded any way . But ye are very skilful ; ye can tell what ye shall never be more , and what ye must be next , what in the issue , and the way ye must pass to it : O depth , O height of wisdom ! here is wisdom in its very life and strength . How strangely do your hearts deceive you , to make you think , ye are dead ! I am sure , ye had need have life , to carry you through what ye undertake : for ye set about two of the greatest works , that ever were undertaken , viz. to pluck down , and to plant ; to destroy and to build ; to throw down the greatest glory of God that ever yet was discovered , and to set up a greater . Christ , the Spirit of Christ , the Life of Christ , the Salvation by Christ , are all nothing before you ; these ye lay flat without any scruple : All manner of sin , wickedness , filthiness , abomination , these ye set up . Ye magnifie what ever God expresseth himself to loath ; and ye loath what ever God sets a price upon . But harken , O mad Souls ! ye have understanding to speak , to reason ; make use of a little to hear . Are ye sure that Sin shall be thus lovely ? Nay are ye sure that it is so lovely at present , that ye make no bones of it in any kinde ? Is not the whole Creation under some Law , which judgeth sin in what kinde soever it be , and hath proportioned smart unto it ? May not ye your selves sin , and be met with for sin , though ye can acknowledg neither ? That ye will live before your time , is not this your sin ? and that ye will be holding out Eternal Life before ye have received it , and d●clare how things are in the bosom of Eternity , before ye know how they are in any creaturely Dispensation ? And may ye not be met with for this ? May ye not be given over ( for a season ) to such a bastardly life as is far worse then death ; as falls short of your former life , even the life of your Religion , which ye now so much despise , having no true excellency in it , but misery and vanity written so plainly in the face of it , that the very eye of the Creature may read it ? And are ye sure that Christ the Life of Christ , Salvation by Christ , are passed away ? If not , why do ye hold it forth ? if ye be , why do ye say ye are dead ? Can ye consider what is now to be spoken ? Ye are both dead , and alive : Dead to Principles , and alive to Principles : dead to one poor weak shallow state , and alive to another inferior to it . Ye are far yet from tasting of Eternal Death , and farther from tasting of Eternal Life . Ye have been too hasty to conceive and bring forth , and therefore the birth must miscarry , and the womb be destroy●d . What ye have said must fall , as well as what others have said before you . Your testimony , either for or against things , deserveth not to be received . Indeed , that which Eternal Wisdom hath written upon your state and condition , deserves to be diligently read , and wo be to him who mis-reads it , or neglects to read it : But the words that ye speak in this state and in this condition , are of very little value , further then they make the state it self more clear and evident . Come Sirs , Let us be ●●ill . We are broken , we are distressed , our life is slain , our eyes are put out , we cannot see ; let us not pretend to it . Let us not say what shall be , nay not so much as what is : Let us not say what shall not be , nay not so much as what is not . Let us not be too forward to throw away Christ , and Salvation by Christ , we may come , for ought we know , to stand in need of them . Let not us be imagining a new Christ , while we are blaming others for imagining an old . Let not us come forth with a new imagination of God to be all things , and lay this down as a Principle , and thereupon work it out in our Reason , that all things must be alike , all good , &c. but stay till we see , and know what he is in his own light , and with his own eye : And then when any of these things appear to us certainly , infallibly , let us without fear hold them forth , so far as that light , that life , that power guideth us . Till then , for mine own part , I am resolved to be very still and silent , and not to speak a word concerning these things , further then mine own spirit within presseth me : And if I be made a fool or mad ( for sure I am , I may be made any thing ) so long as I have so much ingenuity left in me , I will confess my self so to be , and ( if it be I that speak ) that I speak after that rate , and not wish any to regard any thing that comes from me , but to seek out a bottom on which they may safely build . Yet as I cannot advise any , to receive any thing that passeth through me ; so neither can I advise them to neglect and slight it : because I know not what it is that speaks , nor what it is that is spoken , and therefore must needs be ignorant how it is to be entertained ; which I am not at all solicitous about , but very indifferent in my spirit concerning . A Letter . Dear Heart , I Have looked upon thee , as the Captain of that Generation , whom my Soul loveth , whom , of all persons , my spirit ( through the strength of love ) turneth most vehemently towards , and most vehemently from . Your life I love , though it be deeply hid and covered ; your covering I love likewise , because it is so fit to hide that life , which must not yet be seen : But that the thick , black , dark covering should exalt it self , as if it were the life , before it be swallowed up in the life , is very nau●eous and dis●el●shing to me . Your brave resolute spirit , that dares trample upon Heaven and Earth , laying your levelling line to all things , is of much value and excellency with me ; yet your creaturely coming forth in weakness and darkness , your managing this from Principles of Reason and creaturely understanding , which hath deceived all men that have leaned upon it , and cannot but deceive at last , though it may give very firm ●ooting to some : in respect of others at present , This my Throat cannot swallow , nor my Stomack digest . And let me a little open my heart to you , and if in true light you finde it dark , send it back to me further opened by that light . Ye hold out certain Notions and Principles , such as these , That God is all , that all things are good , that all things are alike , &c. Understand ye what ye say ? Speak ye these things wildly , or comprehensively ? Can ye shew the several lines and gradations of good and evil , how far they go , on whom they take place , in what respect , and how long , and where , and when , and how , they come to be swallowed up ? Otherwise , though ye may speak a truth ; yet from you and to you it is but a lye . In former days , and under former Dispensations , ye could speak truth , yet not understanding it , ye found it a lye to you : Ye are gone but one step further in that which must pass away as vanity , unless your feet be indeed fixed upon the onely bottom , not as it appears , but as it is . Tell me , See ye these things in Original Light ? Not in that light , which streamed forth in you , or to you ; but in that light which dwells in the Fountain ? All the streamings forth of light have colours , which cannot but deceive every eye , which saw them not before they were coloured , and how they were coloured , and is not yet able to pierce into them , or through them , while they are coloured . Things so refracted , as appearing all to be good and in God , what excellency is there in this , what certainty is there in this ? Indeed in some respect it may excel other appearances , but in other respects it must fall beneath them . To look upon my self as God by virtue of a Notion ( how ever conveyed or received ) and finde my self but a Creature in life , in motion , in power , is very irksom to a Noble Spirit , which loves not to make a sound above what it is or feels . This I have felt , Power enough to batter to confound me in every thing ; but no power to build any thing , or so much as to fix me in a state of confusion . But ye are differently acted : ye know , ye understand things : ye have Principles to bottom upon : ye have received the light , and life , with certainty and satisfaction in that light . Well let it prove so ; but my spirit is ready to say it cannot prove so , but that all that ye have received ( as yet ye have received ) must pass away and prove a lye : and that ye will be as sick of saying . God is all , all is good , all is alike , &c. as ever ye have been of any of your former Notions . Shall I tell you what my spirit in the dark saith concerning these things ? It speaketh thus : That it will be so one day , as ye say ; God will be all , all good , all alike , yet not so as you or I speak , or can understand it : and therefore though we knew these things , yet had we not whereof to boast , because our knowledg in this kinde will vanish and deceive us , as well as the knowledg of others in other kindes hath , and must deceive them . My Spirit saith yet further : That it is so at present , to him who doth not vary , and to whom nothing else can vary ; and also to those who are one with him , and perfectly live in him . But , That it cannot be so to the Creature in its creaturely state , while it remains under any Dispensation , or hath any Dispensation to pass through . It is not the changing of the Imagination of the Creature , that maketh any real change in things beheld by the Creature , or in the state of the Creature it self . And the present frame of these earthly moldering Tabernacles seemeth to me suited onely to different Administrations , but quite voyd of any capacity of entertaining and enjoying absolute perfection , though perfection cannot be hindred by them , from enjoying it self in them . SILENCE . THere is a time to speak , and a time to be silent . When the Light of the Day discovereth things as they are , it is then a time to utter and declare what they are : When darkness and confusion covereth them , it is not proper for the Tongue to be uttering , what the Eye cannot see . Nothing is more beseeming , though nothing more difficult to the fool , then silence . The wise man can hold his tongue when he should not ; but the fool must be babling , though he himself cannot but confess , he hath nothing to say . O God , what a strange kinde of Night is this , which affords no rest , which admits of no stilness ! What a noise the empty Creature makes , talking as if it were filled with all the fulness of God , when as yet it is far from being emptied of it self ! Where is the tongue of the learned , to speak a skilful word , a true word , a word in season ! Vain Man may easily trample upon Christ and the Apostles , and dash their glory out of countenance , as weak and fading ; but who can bold forth a glory beyond them ? nay , who can yet shew a glory equal with them ? who can speak , or act like them ? We have Prophets who see great strange visions , wonderful visions and revelations , beyond all that yet hath been . We have spiritual men who see into the mysteries , into the depths of God , who can fathom every thing , and laugh all off from the stage that suiteth not with their measure . Ah wise flesh , whither wilt thou go ? or whither art thou leading ? where wilt thou stop ? when wilt thou crouch , and take up that sentence of condemnation which thou hast layd upon others , which doth as properly appertain to thee , as unto any others ? No flesh shall glory or be justified in his presence , who is now breaking forth . The Prophet is already a fool , The spiritual man is already mad . Into the fool wisdom cannot enter , ( bray him never so much in the mortar , yet his folly will not depart from him : ) Nor is the mad man capable of a right , sober , true understanding of things : Nor is it possible for either to be silent , until they be cast as powerfully into it , as they were into this prophetical folly and spiritual madness ; and then they shall be as unable to speak , as now they are to forbear speaking . When their brains are weary of imagining , their tongues of expressing , and their hearts speak plainly , that all is vanity ; that which springs up from within , as well as that which is received in from without ; both head , heart and tongue will begin to fail , and at last faint , and cease from these kinde of motions : And then it will be time for him , who truly understands things , to speak , when every mouth else is stopped . A Check to the Judger of his Brethren . FROM 1 COR. 4. Vers . 3. But with me it is a very small thing that I should be judged of you , or of mans judgment : yea , I judg not mine own self . HOw prone is Man to be judging ! Man hath an eye and light , in his Day ; and he cannot forbear passing his judgment either upon things or persons . The Natural man will be judging natural things ; and the Spiritual man will be judging spiritual things . Men will be judging men , and Christians will be judging Christians , yea both will be judging both . And as men grow in light and experience , so much the more confident are they in their judgment : And 't is so with Christians too ; a Church , a gifted Church will not spare passing their sentence on the very prime of the Apostles . In this place three things are held out . 1. The nature of this judgment . 'T is but mans , 't is but in mans day , in mans light ; 'T is a judgment passed by man . Mark it well ; The judgment of the Churches in the Apostles times , when the Spirit was poured out so abundantly , yet it was but mans judgment . That was not the Day of God , it was but the Day of Man . There was not so much light even then broke out from God , as to make the day of God appear in man . 2. The invalidity or worthlessness of this judgment in Pauls account . With me it is a very small thing that I should be judged of you , or of mans judgment . Man cannot be more forward to judg me , then I am to slight him in that action . Alass , what is man ! what value is he of ! wherein is he to be accounted of ! what is the judgment worth that he passeth upon things ? Paul , though he had not seen the perfect light of God , yet he had seen enough to discover to him the shallowness of the light of man . The time is not yet come to judg , nor the light whereby the true state of things is to be discerned , and therefore a right judgment of things cannot be produced : And though man will be so forward as to judg aforehand by way of anticipation , yet it will stand for nothing then , nor is it of any true value now . It is a very small thing with me , a thing I make as light of as may be . Though ye are a Church of Christ , though ye have the gifts of the Spirit ; yet if ye will set about judging once , I do not regard you one rush ; it hath no manner of impression upon my spirit as a matter of any seriousness , as a matter worth regard : with me it is a very small thing that I should be judged of you . Or of mans judgment . I do not onely speak of you , but any else , any other Church : I see how blinde and ignorant the best of men are , and how unfit for any such undertaking , and can say to the best of ye all , who art thou that judgest another mans servant ? to his own master he standeth or falleth . I can except against the person who judgeth , be he what he will : who art thou ? Pray how comest thou to be so exalted , as to come to judg another ? art thou his Lord ? art thou Master ; it belongs to the Lord to be Judg : thou hast no more right to judg thy fellow-servant , then he hath to judg thee . Besides , 't is the day of man , and so but the light of man . The Lord hath kept his own light for his own day , and so thou canst not discern the true nature and state of things , what they are in themselves , what force there was from without ; Thou canst not see how they lie in the heart , nor how they come forth from the heart : all which must be throughly seen , and duly weighed , before righteous judgment can be passed . Therefore the Lord knowing how unfit man is for this work , hath forbid him it , hath bound him up very close , left him to judg nothing before the time , till the Lord bring forth the hidden things of the heart , which is as necessary to judgment as any thing else . And man might easily discern , how unfit he is to judg , in this respect : for there is hardly any sort of persons judged by others , but this is their refuge , they run presently for shelter to the integrity of their own hearts ; and though at some times and in some cases it be very improbable , yet it is very hard fairly to overthrow them . Were it not therefore better to stay till the appointed time , when all things shall be made clear , then to be passing an uncertain , and consequently an unrighteous judgment , and thereby to expose thy self to judgment ? Wherein if thou shouldst come off for judging aright , yet thou wilt not come off in this respect , for judging afore the time : neither canst thou be justified in thy judging , though thou shouldst judg aright , because thou didst it but by ghess , and not in the clear and universal light of the day . 3. The Apostles modesty upon the knowledg and sense of this ; yea I judg not mine own self - A Man hath great advantage of judging himself . There is None can look into a mans heart so as himself may . The chief consideration in every action is the reference it hath to the heart . A mans heart may justifie him wherein all others condemn him , and a mans heart may condemn him wherein all others justifie him . And upon this ground a man may more safely judg himself , then he can judg any else , because he may observe the passages of things from his heart , and the influence they have upon his heart better then others can , or then he can observe in others . The Apostle had greater advantage of judging himself then most men . He had that light which gave him a true insight into things , and a truer insight into his own heart , then others could attain to . Yet saith the Apostle , I judg not mine own self : I see clearly that there is a greater a more searching light to judg me , then as yet I have received , and how things will appear by that , I know not . And therefore I value not mine own justification of my self in any thing . If man condemn me , I regard not that condemnation ; and if mine own heart clear me , I set no great esteem on that neither . There is another judgment which I must stand or fall by , as like wise every motion within me , and every action that cometh from me : But what others think , or what I my self think in the mean time concerning these things , is not much material . O how sober doth true light , spiritual light , powerful light , make the person in whom it is ▪ He can enjoy it , and yet not be lifted up by it . He can use it , and go beyond any ; in the use of it , to whom it is not communicated in the same degree , and yet not stretch it beyond its line . He can judg beyond others ; more clearly , more truly ; more certainly ; and yet , in his own spirit , lay his own judgment lower and flatter then others can theirs , who judg weakly , foolishly , falsly . But who writes after this copy ? Man , now-a-days , is as short of this sobriety , as he is of this light . Where is the man that judgeth not himself , that judgeth not others ; that justifieth not himself , that condemneth not others ? Look upon the Natural man , upon the Religious man , upon the inward and spiritual man : They are all able to judg , all able to justifie , all able to condemn . The Natural man , he hath his Principles of Reason , whereby he judgeth . So far as he himself or others walk up to them , he justifieth himself and others ; so far as they differ or fall short ; he condemneth them . Yea he is so bold that he will lay this very line to Religion and religious persons , and condemn it , further then it suits with the rule of his reason . But how little doth he consider the weakness , the shallowness , the uncertainty of these principles ? and therefore is not drawn to set so low a rate upon this his judgment , as he ought to do . The Religious man , he hath his light to judg by too . The Turks ▪ their Alcoran : The Papists , their Church ; or at best the Scriptures interpreted by men of their own Principles : We , the Scriptures interpreted by men of our Principles . ( Indeed we go beyond them , in taking a further latitude to our selves then they allow of ; yet withall we cannot but see the inconveniency of that latitude , but know not where to pitch upon an infallible remedy , for want whereof we are often endevoring to set up one much like theirs . Doth not every one almost see a necessity of deciding things in difference , and thereupon desire that the decision might be put to that sort of persons whom they most affect , and judg most able ? And what is this but an hood winking our selves for quietness sake , a running in a circle into the same foundation of error and deceit , for which we blame the Papists ? ) Now we all judg one another very confidently . The Turks judg the Papists , and us : The Papists judg the Turks , and us : We judg both Turks and Papists . So among our selves , There are several sorts and Sects , different Opinions about several things ; Differences in points of Government and Worship , Differences in matters of Faith , in matters of practise , in interpretations of Scripture in reference to all these . What do we all do ? why , every man thinketh and judgeth himself in the right , condemneth all others , making no bones of laying blame , of laying accusations of error and disturbance upon them . The inward or spiritual man , he will be judging too . All things without , he casts by without any scruple ; there is nothing can stand before him , but the light within : And all things within or from within , that vary from his track , that differ from his light , from his sense , from his experience , must come under his lash . And this is a great exception which hath been very strong in my spirit against all that hath appeared in this kinde ; that they break forth with a great vehemency of unbounded judging ; They come forth with a fleshly interest , and for that they fight very vigorously with all that stands in their way . Now what shall become of thee , O Man ! Is it not high time for thee to be taken down ? Thou , who hast ever been judging , dost thou think thou shalt never come to judgment ? Thou , who hast still been judging the things of God in thy day , by thy light , without the light of God , must be judged for this in the day of the Lord , and by the light of the Lord . Thou now justifiest thy self , that thou keepest within thy bounds , thou judgest no further then thou hast ground and warrant to do : We shall see what will become of this plea then . Judg not , saith Christ . And he himself forbare judging ( I judg no man , Joh. 8. 15. ) though if he had judged , his judgment had been true , Vers . 16. Yet being not his time to judg , though he was to be Judg , he could forbear his sentence , until the proper season of it . Judg nothing before the time , saith Paul , until the Lord come , who both will bring to light the hidden things of darkness , and will make manifest the counsels of the heart . And what he counselleth others , he practised himself : for notwitstanding the great advantage he had both of light and experience , yet he would not venture to judg so much as himself , either positively to condemn or justifie himself . If others accuse him , he can wipe off their accusation , and justifie himself in respect of any thing they can lay to his charge : But yet he does this as a fool , he cannot justifie himself understandingly , but even in this very thing may he be foiled , when he comes to a stricter tryal and judgment . And the Apostle , knowing this , though he could tell how to clear himself from any blame men might fasten upon him , yet he did not value it at all , but suspended even his judgment concerning himself , until the time of tryal . How wilt thou hold up thy head , O thou self-justifier ( who art confident thou shalt stand in judgment , and art sure that in such and such particulars thou shalt not be cast ) and severe condemner of thy brethren ! If thou knewest but the pure and searching nature of that light , whereby thou shalt be judged , thou wouldst be of another minde then thou art ▪ and the less thou know●st it , the more strange will it be to thee when it comes , and thy judgment the more unexpectedly dreadful . The true ground of Mourning , with an invitation to it . LUK. 5. 34 , 35. And He said unto them , Can ye make the Children of the Bride-chamber fast while the Bridegroom is with them ? But the days will come , when the Bridegroom shall be taken away from them , and then shall they fast in those days . THere are two great exceptions against Christ , his Ministry , and Followers , a little before these words . 1. His keeping company with the looser sort . Vers . 30. The Scribes and Pharisees murmured against his Disciples , saying , Why do ye eat and drink with Publicans and sinners ? They expected , that the Holy One ( when he once came ) should have picked out the most holy ones to have conversed and delighted himself with , and not have associated himself with the vile and profane sort . 2. Their distance from that strictness and exactness wherein others walked , and wherein they expected him and his to exceed , and not to fall short . Vers . 33. Why do the Disciples of John fast often , and make prayers , and likewise the Disciples of the Pha●irisees , but thine eat and drink ? Men that are addicted to a kinde of devotion and strictness cannot relish any thing that comes out of that way : Christ himself , his followers , his and their practises , cannot but be judged by them , if they fall short herein . Christ gives them an account of both these . Of the former , Vers . 31 , 32. They that are whole need not a Physician , &c. Where should a Physician be but with his Patients , with those that are sick , with such as need and desire his skill . Of the latter here , in these 34 , and 35 , Verses . Can ye make the Children of the Bride-chamber fast , while , &c. Why , says he , there is no possibility of it , no suitableness of it to their present state : ye cannot make them fast ; they cannot fast , if they would . Can ye make the children of the Bride-chamber fast while the Bridegroom is with them ? &c. The children of the Bride-chamber . In this great Bulk of the Earth , which hath been generally cast off since the Fall of Man , there hath still been some parcel which God hath picked out , in a more especial manner to own as his , to converse with , and to please himself in . Some he hath still picked out for his Children , for his Spouse , for his own Lot and Inheritance . To these he is the Bridegroom , they his Bride ; He their God , they his People ; He the Father , they his Children , &c. Thus he picked out Abraham and his Seed : then the whole people of the Jews . Thus he picked out the twelve Apostles : then the whole Spiritual Seed that came , as it were , out of their loins . Now particular persons in this body , they are members of the whole . The whole together , maketh up the Society , or Church , or Bride : The particular persons are members , or children of the Bride-chamber . This phrase , children of the Bride-chamber , notes their weak state at present while they are under Dispensations : They are not grown up to be a Bride , they are but a Bride in seed , in child-hood , under age . Though they be in the Bride-chamber , made much of by the Bridegroom , yet this is not purely as a Spouse , but as children . Their society and sports together are but weak and childish , not grave and solid ; like such as are between the father and the child , not like such as are between the man and the wife . Their very Nuptial pleasure in the Bride-chamber can be but suitable to their own state : They can yield delight to the Bridegroom but according to what is in them , and they can receive from the Bridegroom but according to their own capacity . Fast or mourn . Fasting is but an expression of grief or mourning ; an effect that cometh from it , a companion that accompanieth it , a means to give further scope to it . Grief takes away the stomack from the meat : Grief and fasting are companions : fasting giveth vent and scope to grief . Therefore was fasting appointed to the Jews , to further their mourning , that they might have full scope to grieve and mourn , that they might afflict their Souls before the Lord . Now the season of fasting is in those days , when the Bridegroom is taken from the Church , from the Spouse , from the children of the Bride-chamber . Obs. 1. When God is present with his People in any Dispensation , communicating himself to them according to the nature of that Dispensation , it is no proper season of grief . There is none can make them grieve then : They cannot grieve then , if they would . Can ye make the children of the Bride-chamber fast while the Bridegroom is with them ? Reas. All cause of joy is present , and all cause of grief is removed . What is the great cause of joy , indeed the whole cause of joy in and to the heart of the Church ? why this . Enjoying of God , and pleasing of God . This is all that the Spouse desires ; to enjoy her husband , and to please her husband : and this is present . What ever is in God , all his Sweetness , Goodness , Life , Power , Love , &c. is let out ( according to the nature and degree of the Di●pensation ) into the heart of the Spouse , by his presence : What ever the Spouse woul● be to him , what ever the Spouse can desire to be to him , what ever he would have her be to him , he makes her to be by his presence . This is the state of the Bride in the B●ide-chamber : The Soul hath , what it would ; from her Husband ; The Soul is , what she would be , to her Husband , in her degree , and according to the Dispensation . And then , there is no matter of grief . All enemies , all accusations , all troubles ; all fears , are damped by the presence of her Husband . Nay sh● cannot so much as star the loss of her Husband ; for while he is so near her , that she can look into his heart , she seeth that it is impossible for him to part from her , further then she would have him : It is by mutual consent that they part for a time , that they may both dye in that present relation of weakness , wherein they cannot enjoy one another fully according to their hearts desire ; that they may meet again in perfection . They estrange themselves mutually from these weak , low , vanishing embraces , that they may attain to eternal and everlasting embraces . Obs. 2. There is a season for the Bridegroom and his Spouse to part . In every Dispensation there is a time of enjoyment , a time of life , a time of sweet solace and delight between God and his people in it ; and a time of death . God hath a time to leave the Bride-chamber , and then the Bride loseth his presence , and all that sweetness which she found in it . Reas. It is necessary that God ( thus appearing , thus enjoyed ) should go away : both to make way for further Dispensations , ( that every Dispensation may have his course , ) and to put an end to all Dispensations . If God did not pass away in one Dispensation , how could he make way for the discovery of himself in another ? And if he did not cause all Dispensations to wither and dye , how could he bring forth his own Life and Glory , which was before all Dispensations , passes through all Dispensations , and can alone discover it self by swallowing up all Dispensations , and representing that vastness and incomprehensibleness which cannot appear in any Dispensation whatsoever , but must have its own limits to discover it self in ? Obs. 3. When the Bridegroom and the Bride ( or children of the Bride-chamber ) are parted , there is true cause of grief . Then is the proper season of grief : then there will be mourning and lamentation in the heart of the Spouse . Such a ground of grief , meeting with such a subject of grief , must needs cause it to swell within , and to spout forth abundantly . 1. This is the true cause of grief . There is no true cause of grief but the loss of God . There is no true cause of joy but the enjoyment of God . There is nothing the heart of the Spouse doth truly hanker after , but God : and since it cannot taste immediate enjoyment , O how sweet it is to enjoy him in Dispensations ! and the loss of this is very bitter , which appears in this . Let the Soul lose all things , and enjoy its God , it hardly misseth any thing : Let the Spouse have all manner of delights and contents , and miss God , it can take pleasure in nothing . Since God hath wrapped up himself in his own absolute perfection , there is nothing worth seeking after , but him in a Dispensation : and there is nothing worth lamenting , but the loss of him in that Dispensation . 2. This is the true subject of grief , and that in divers respects . In respect of the tenderness of her Spirit . The more tender the spirit is , the more capable is the person of grief . There is none so tender as the Church : None like to Christ for bowels , and the same bowels have his Church . A little matter of grief will take great impression upon a tender spirit . Oh how does a little unkindness from God wound and grieve his people ! what will then his total departure do ? And in respect of the largeness of her heart . By communion with God ; by knowing , tasting and enjoying of God , she comes to have a large heart , and so to be more capable of joy or sorrow . None can bear her joys , wherewith she is filled , in enjoying of God : and none can give entrance unto such wounds and sorrows as she receives upon his departure . And lastly in respect of her love . Her love was wondrous great ; her whole heart was set upon him ; her life , her content , her very soul was bound up in him . This makes a loss very bitter ; when not onely the thing lost was very excellent , but the whole heart of the party was wrapped up in it . Consider this , O ye who forget the afflictions of Joseph ! The whole Creation groaneth and mourneth , because they sensibly miss their creaturely perfection and happiness : But the Spirit of the Bride mourneth very bitterly , because she much more feeleth the want of her Bridegroom . O how love-sick is the poor Spouse ; her eyes full of tears , her heart full of grief , her thoughts restless , her desires endless , and she altogether uncapable of any comfort , while she misseth her beloved ! O mourn with Jerusalem ye that truly love her : Was ever sorrow like unto her sorrow ? Was ever destruction and desolation like unto that which hath lighted on her ? Let us press after Vnity , so far as we may . We cannot all be one in enjoyments , one in dispensations ; because we do not all enjoy , nor are we all cast into one form and dispensation by him who delights to bring us forth in great variety : But we may be one in grief . There are none enjoy so much , but that they have still cause enough to mourn over what they want ; and if they can spare any grief in respect of themselves and their own condition , there are enough besides to expend it upon , which true love ( where it is lively and sympathizing ) will easily teach them how to do . But ye , who will by no m●ans be drawn off from beating your fellow-servants , and persecuting them whom the Lord hath smitten ; Go on , enjoy your pleasure , till the Bridegroom be awakened by the spirit of the Bride , which cryeth very vehemently , Come , oh come , come ; how long ! when , when , oh when ! and then ye will not need to be put upon mourning , though that mourning which will then light upon you , is likely to be more chargeable , and less profitable , then that which ye are now invited to . A touch more concerning Sin , as also concerning the Liberty and Perfection of the Creature , with an Exhortatory Close to such as are capable of it . SIn , is the deviation of the creature from that rule which is prescribed to it , by him who made it , according to its make , nature and state wherein it is set . The creature is not its own original , but was made by another ; and he who made it hath given it its nature , set it in its station , appointed it its course , and its compass or rule , whereby it should steer ; the deviation from which is sin , and layeth the creature open to his lash , who is its King and Law-giver , and will call it to an account . Poor weak man doth not make Laws for nothing , but looketh to have them boundaries , and doth execution upon violation : and can you think the Mighty , Eternal , Everlasting Being , the great King , is more slight and trivial then man , in the Laws he writes in the natures of all things and persons ? Liberty is the freedom of the creature to walk up to this rule . It seeth its present happiness to lie in it , and therefore cannot but press towards it , which if it find no cumberance in , it may be said to be free . When it hath no inclination within , nor nothing from without can have any power upon it to draw it aside , but it goes on sweetly , vigorously , easily , according to its hearts desire , both in pursute and enjoyment , then it is free . While it is subject to contrary desires , to temptations to the contrary , it is in bondage : but when it is set free from these , and indued with full power to walk up to its rule , it is made free indeed . This was the freedom Christ enjoyed , ( Which of you convinceth me of sin ? There was no guile found in his mouth . ) This was the freedom Christ preached ; This was the freedom Christ promised , to set men free from sin . And this was the liberty the Apostl●s likewise sought after , and pressed others to : They could do nothing against the truth , but for the truth ; nothing against God , but only for God . ( I know in one sence nothing can be done against God , but in another sence many things may be done against him , and as yet are , by all under all Dispensations . ) Not that they could do no evil ; that what ever they did was good : but the inward inclination of their spirits was otherwise , and they had power ( in a great measure ) to follow this inclination , and to resist and overcome what would set upon them to draw them to the contrary . They tasting of this , in a degree , tasted of true spiritual Liberty , which the greatest freedom unto sin , is not . If I had never so much liberty within me to curse , swear , drink , whore , &c. ( let me speak a little broadly , as is now very usual , ) for my part , I profess , I could not look upon this as liberty ; but as a new strain of bondage , engaging me unto that which there is an impression in my mind and nature against , and which my very sense discovereth to me to be contrary to the sweetness and content of the creaturely state . I protest , for my part , I cannot desire any such freedom , nor conceive how there can be any true delight in any such goings forth , nor see how they can come from , or be accompanied with true freedom in any whatsoever transportations may attend them therein . When any shall indeed grow into perfect union with , and enjoyment of , the fulness of the Godhead ; then shall they know how to do these things as God himself now doth them . But for the creature , in its weak , dark , shallow , empty state , to rise up and say , I will be like the most High , nay I am the most High ; There is no evil to me , nor to my eye ; Darkness and Light are the same to me in every kind , as well as to him . I must profess , this is , to my foolish apprehension , the purest piece of madness that ever yet brake forth , proceeding from a cup of very deeply intoxicating wine , which all that drink of cannot chuse but err in judgment . Wine maketh a person strongly conceited , maketh him forget himself , his state , his sorrow , his misery , maketh him fool-hardy , and altogether voyd of fear in the midst of the most apparant and most eminent danger ; but maketh no real change in his state , or in other things about him , which he judges far different from what he did before , not from a true sight of the difference , but from the strength of the wine . The fumes of the wine now abroad may make a person forget sin , its reference to him , his danger by reason of it , &c. But when they are expelled , and he awakened out of these his drunken dreams , he will find himself but where he was , even in the clutches of sin , under the power , guilt , and condemnation of sin , which will not leave him , until he be more fairly quitted and delivered from it . O God , I have waited for thy Salvation ! All the turnings and windings of the creaturely imagination cannot relieve me . A mighty power of misery , of death , hath seized upon my very Soul , and nothing but a greater power of life can prevail to rescue me . Perfection is the creatures full enjoyment of God in and according to its creaturely state : When God is married to it , and keepeth company with it compleatly , even as abundantly as may be , in that station wherein it is set : when the creature hath as much of God as it can desire , in that very way that it is taught and led to desire him . Why may there not be a perfection in that very way , in that very kind , wherein imperfection hath hitherto appeared ? And why may there not be a season for that perfection to discover it self , and be set up , as well as there hath been for this imperfection ? There is an happiness to come forth before our being swallowed up into the fulness of God , which is , the letting forth of God into us in measure and degree proportionable to our creaturely state . Well , to draw to an end , What shall we say to the present state of things ? Let me freely shoot my bolt : which is this . God hath been throwing down ; But man ( not able to endure a state of desolation ) hath been building up again , as fast as he could . God hath thrown down power with power : but man hath reared up his new fabrick with weak , airy , empty notions . What is like to be the issue ? God will make good his throwing down , but mans re-building will come to nothing . There is a worm in the foundation , yea in all the materials ; which eats out the life , heart and strength of them , and so maketh them quickly discover their own weakness , creatureliness , and rottenness . Yet do not boast over these , O Man , but consider thy self , lest thou also be tempted . As yet thou standest ; but art thou able to stand before that power by which they have fallen , if it should as forcibly deal with thee , as it hath with them ? I will conclude all with an Exhortation out of Zephaniah , chap. 2. vers. 3. which shall be onely to such to whom the words themselves direct it . The words are these . Seek ye the Lord , all ye meek of the Earth , which have wrought his Judgment , seek Righteousness , seek Meekness : it may be ye shall be hid in the day of the Lords anger . Seek . It is a time of scarcity , of want , of loss ; Seek . Men have lost their light , their life , their excellency , their sight and knowledg of every spiritual thing : it is a very proper time for seeking . Let those that have , make much of what they have , let them enjoy : But let those that are sick , that want the Physician , that want their spiritual health and strength , let them seek . But what shall we seek ? Seek what ye want : Seek the Lord . Do not seek shadows , lyes , vanities , things that will pass away : But seek the Lord , seek bread , seek life , seek substance , seek true riches , seek truth : Seek that which your spirits most naturally gasp after , and can onely be satisfied with . Who are those you would have seek ? All ye meek of the earth , which have wrought his judgment . The meek and righteous ones , they are onely fit to seek , they are the persons God would have seek him . Those that are broken in their spirits , made tender by their breakings ; those that have had some taste of righteousness in their spirits , that have the relish of it still on their palates , and so cannot but hunger and thirst after it , these are fit to seek , these God onely desires to have seek him . The high , the lofty , the unrighteous ones ; let them alone ( saith God ) let me deal with them : but put the poor , tender , broken spirits out of the track of my indignation , as much as may be . But what should we seek in God ; what should we seek of God ? Seek righteousness , seek meekness . Do not seek God in his fulness , in his perfection ; your house is not yet large enough to entertain him ; ye are not able so either to receive him , or bear his presence : but seek him in such a way , in such an Administration as is suitable to you ; seek righteousness , seek meekness , seek him to be in you a living power of righteousness and meekness . This is the way to be serviceable to God , to hold forth God , to enjoy God in Dispensations , viz. to be righteous and meek . The righteous and meek one , He is a kinde of God to his fellow-creatures , He enjoyeth sweetness within in himself , and he hath God still flowing in more and more upon him . This is that every one should seek in every Dispensation , namely righteousness and meekness in that Dispensation . But what will this avail ? This is but momentany ; All this must pass away . When God comes forth in his perfection , this will be discovered to be but empty and creaturely , and will fall flat before him . The fire must fall upon this , and burn up as well the righteousness and meekness , as the unrighteousness and ruggedness of the Creature . How know you that ? It may be ye shall be hid in the day of the Lords anger . God is angry at the state wherein things have been yet brought forth ; ( I can say he is pleased with it too , yet he is also angry , and truly angry . In the Creature there is but the shadow of anger , but in him there is anger in substance , in truth . ) He doth not like either the deviation of the Creature , or the misery which that deviation leads into . He doth not like that vanity , misery , and corruption , which is rivetted into the Creature . He doth not like the present constitution of the Creature , the present motions and actions of the Creature according to that constitution . He is offended at the whole state and course of things ; at every thing that thus is , at every thing that thus is done . And he hath a day for his anger , a day to give his anger scope in , a day wherein he will let the Creature see and feel how angry he is with it . A Day . It will be night with the Creature , a very black time to the Creature : but it will be the Lords day . He will not let out his anger , as we commonly do , in confusion and darkness ; but in cleer light , and in perfect love . As anger came from love ; so anger shall be subservient unto love , and be guided and managed in and by the light of love . Yet still it shall be anger , it shall retain its own nature , and make the Creature sufficiently sensible of it , on whom it lights . Now for all this , he hath an hiding place , wherein he can cover what and whom he pleaseth , in this time of indignation , from the heat and fury of it . And this ye may meet with , if ye be led by him to seek righteousness and meekness , ye may be hid by him from the scorching violence of it . If any thing scape , it is like to be righteousness and meekness , if any person scape , it will be he in whom these are found . The indignation will be so hot in that day , that the most righteous and meekest person breathing will hardly avoyd the danger of it , but there will be somewhat found even in them , for the fire to seize upon and torment to death : but this is the onely way to escape , and perhaps by this means ye may escape it . It may be ye shall be hid in the day of the Lords anger . Whatsoever shall become of righteousness afterwards , yet certainly it shall escape that brunt that is to light upon sin : Righteousness shall be hid in that day of anger , and all persons so far as they are found righteous . And let men think and speak what they please at present , yet they shall one day see and say , verily there is a reward for the righteous , when they shall see God come to judg the earth , and putting a difference between things and things , persons and persons : For doubtless notwithstanding the present confusion and distraction whereinto things are cast , yet there is a time for the orderly bringing of them forth unto judgment , where they shall receive their doom ; not according to what they now take themselves to be , but according to what they are , and shall by clear light be then made appear to be . To shut up all . When the eyes of our spirits are opened in the inward and spiritual world , we shall then see the frame of inward and spiritual things : We shall see , in the spiritual Creation , light and darkness , good and evil ; which is as real in its kinde , as that , which the eyes of our senses cannot but see and acknowledg in the outward world , is in its kinde . And though darkness and light are both alike to God , yet they are not so , nor cannot be so in the outward world to the sense of the Creature : Neither are they nor can they be so in the inward world to the sense of the spiritual man . 'T is true they are so to God ; but neither I , nor you , nor any else can apprehend how they are so , while we are what we are , and therefore cannot speak truth in discovering how they are so . O how hath infinite Wisdom entangled our reason in its going about to understand and fathom these things , catching it in the greatest and strongest bands of folly and madness , while it thinks it hath , and gloryeth as if it had taken possession of the deepest Wisdom ! So let the glory of Man fall for ever . So let the Reason , Vnderstanding and Wisdom of the Creature always prove a broken reed to run into it , pierce and wound it ; that none may ever come to know or enjoy God , or any thing of God ; but as he freely imparts himself , or of himself , unto them . FINIS . 
A50162	----	Small offers towards the service of the tabernacle in the wilderness four discourses accommodated unto the designs of practical godliness : preached partly at Boston, partly at Charleston / by Cotton Mather ; published by a gentleman lately restored from threatening sickness as a humble essay to serve the interest of religion, in gratitude unto God for his recovery. Mather, Cotton, 1663-1728. 1689 Approx. 215 KB of XML-encoded text transcribed from 70 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A50162 Wing M1153 ESTC W479520 09382672 ocm 09382672 42919 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50162) Transcribed from: (Early English Books Online ; image set 42919) Images scanned from microfilm: (Early English books, 1641-1700 ; 1312:6) Small offers towards the service of the tabernacle in the wilderness four discourses accommodated unto the designs of practical godliness : preached partly at Boston, partly at Charleston / by Cotton Mather ; published by a gentleman lately restored from threatening sickness as a humble essay to serve the interest of religion, in gratitude unto God for his recovery. Mather, Cotton, 1663-1728. [6], 128 p. Printed by R. Pierce, sold by Jos. Brunning, [Boston] : 1689. "The first concerning the methods wherein men ought to engage both themselves and their houses in the service of God, the second concerning the right and best waies of redeeming time in the world, the third concerning the carriage which we should have under trials used by God upon us, the fourth concerning the end which in our desires of life we should propound unto ourselves." Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life. Piety. Spiritual life. 2003-02 TCP Assigned for keying and markup 2003-03 Aptara Keyed and coded from ProQuest page images 2003-05 Judith Siefring Sampled and proofread 2003-05 Judith Siefring Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion SMALL OFFERS Towards the Service of the Tabernacle in the Wilderness . Four Discourses , accommodated unto the Designs of PRACTICAL GODLINESS . The First , Concerning the Methods wherein men ought to Engage both Themselves and their Houses in the Service of God. The Second , Concerning the Right and Best waies of Redeeming TIME in the World. The Third , Concerning the Carriage which we should have under TRIALS used by God upon us . The Fourth , Concerning the END which in our Desires of Life , we should propound unto ourselves . Preached partly at Boston , partly at Charlston . By COTTON MATHER , Pastor of a Church in Boston . Published by a Gentleman lately Restored from threatning Sickness ; as an humble ESSAY to serve the Interest of Religion , in Gratitude unto GOD for his Recovery . Printed by R. Pierce . Sold by Ios. Brunning at his shop near the Exchange in Boston . MDCLXXXIX . ERRATA . PAge 11. Line 7. for Possession , r. Profession . p. 43. line . 3. after to , add Pray . p. 76. l. 7. blott out a. p. 112. l. 2. for and r. an p. 125. for ●hms r. Thus. To my Ever-honoured Father-in-Law , JOHN PHILIPS Esq Sir YOu cannot but Rememember , and I should not have this Occasion of Telling you so , if you did not well Remember , That many months are not passed since You encountred a Dangerous Fever ; by which the Vital Ty between what must Return to God that gave it , and what must Return into the Earth as it has been there , was very near burned asunder in you ; But God had then mercy on You , and not on You only , but on me also , lest I should have had sorrow upon sorrow . It was a darker Time in your House , than ( thro' Grace ) with your Soul , when we beheld You lying under what look'd like an Arrest laid on you by the cold Hand of Death , and saying , I shall go the gates of the Grave , I am deprived of the Residue of my years . But the Blessing which if you study to be a Blessing you can never want , was then your priviledge ; even , To be much pray'd for ; and behold , the Effect of those our Applications to the God of your Life ! On that very day when your faithful and worthy Pastor the Reverend Charles Morton , with your pious Neighbours were together praying for You , we had our Answer , and You are yet alive . The living , the living , they shall praise God ; and You have a blessed Opportunity , I hope not without some Inclination to be doing so . T was from such an Inclination , that your Vowes did accompany our Prayers , and your Sickness expired in Resolutions , To endeavour the doing of something for the Service of the Churches here , and this particularly , By the Publication of some little Book , accommodated unto the Designes of Practical Godliness in the Persons and Houses of this professing people . T is pitty indeed that ever any special Trouble , or any special Mercy should befal us , without producing some special service to the Name of our God , upon whose Orders and Errands every such Dispensation comes . Accordingly , you have commanded me to give you certain Discourses , which You thought agreeable to your serious purposes ; and These are They. Unto You first I ought to make the Dedication of them ; because it is by your Desire and Expence that they are to pass under any further Dedication ; they are now therefore no longer Mine but Yours , and to be Enti●uled , The Writing of a W●ll-willer to Religion , after he had been sick , and was Recovered of his Sickness . These Composures are singled out from other Effects of my Daily Studies , not because of any singular Excellency adorning of them ; for they are but the first , rude , untranscribed Notes of Sermons uttered in my ordinary Course of Preaching more than once or twice commonly in a Week ; and strangers abroad in the world may without the least wrong to me , believe , That New-England is a Countrey wherein there are every week in the year delivered more than Two Hundred Sermons , to be preferred unto the Best of These . But these are by You pitch't upon , because they are most Expressive of the Resolutions , and Exercises and Experiences , which your self would choose to recommend unto the Children of your People ; and tho they may amount to no better than Goat's hair and Rams-skins , it was thought they might be accepted among , Small offers to the Service of the Taberacle . There was once a great King , to whose Triumphs while many others made their more noble Offerings , a poor man in some Transport of Affection , having nothing else , took up his palm-full of water from the street , and offering of That , Received from the generous Conquerour a Gracious Recompance . Even such a King is our God! Sr. You have chosen to fetch a Thank-Offering for Him , from such a Kennel , such a Puddle ( alas , it is no better ! ) as the Head and Heart of the greatest Sinner in all the Rising Generation . But I can only say , T is as welcome from me to You , as I believe , t is from You to Him that made us Both. It is indeed a peice of Self-Denial that your Commands have obliged me unto ; for whatever others may think of Appearing in Print , my own Opinion of it is , that unless a man be extremely unacquainted both with himself , and with the world , he will be rather Afraid or Asham'd of it , than Taken with it ; Let him that wants Humbling become an Authour , and he shall have it , if mean Thoughts have not made him utterly Vnsensible . Nothing but a Respect unto the Interest of God and of Truth , and a Resolve to go cheerfully thro' much Contempt , Obloquy , Detrectation , can make any considerate Person to Salute mankind in the Quality of a Writer . But Since it is my Duty to be ( like holy Bradford ) alwayes doing Good , with Tongue , or Pen , or Purse , I should account it my Honour if my Pen may be employed for any Advancement of Practical Godliness , tho' it Cost me never so many Temptations , as it must cost me not a few . Accept then , Dear Sir , the Little Book which You have called for ; I may more fairly speak it than he of old unto his Father , I have done according as thou badest me ; arise , I pray thee , Sit , and eat of my venison , that thy soul may bless me . The Blessing which once Caleb gave to a Son-in-law as I do not Want , I need not Ask ; But the Blessing which I am now Craving is , That of your Prayers on my Behalf , to the EterEternal Father , for such Gifts , and Graces , and Improvements , as t is His Work alone to bestow upon us ; and especially that I may be preserved from the Sins and Snares which Ministers in their younger years are most endangered by ; of which I have long thought PRIDE ( the natural Effect of Self-Ignorance and Small Experience ) to be the principal . The Prayers of one so Related , have an Authoritative Blessing in them ; and that I may further earn them , I take the liberty to mention my own Supplications unto the God of Heaven for Yourself . May the Almighty God Long preserve your Life , and give your Hoary Head to be found in the way of Righteousness . May You have before you the Exemple of that Nehemiah who was , A man come to seek the welfare of the Children of Israel ; of that Cornelius , who was , A Devout man , that jeared God with all his House , and pray'd to God alwayes ; of that Treasurer , who made the Bible his perpetual Companion , and Beleeved with all his Heart : and as You have Opportunity , Do Good unto all men . May the Death ( I dare not say , the Loss ) of your Ten Children , the last of which going from you made a Tenth Wave in your Tryals , only promote your Vnion & Communion with Him who is Better than Ten sons ; and may you enjoy in the House of God , a Place and a Name better than that of sons & daughters . May all the Storms besides those which the Adventures of your younger years upon the Atlantic Ocean , made you betimes acquainte withal , in an unstable & a tempestuous World , prove so many fresh & fair Gales , to be friend your late but sure Arrival unto the Rest which remains for the people of God ; Wherein the Anchor of your Hope , is already Cast , and where to You are with the more-than-half Furled Sails of Time hastening apace , after him that said , I desire to loose Anchor and be with Christ , which is by far the best of all . T is by these Prayers that I would approve my self , Sir , Your Dutiful Son and very humble Servant , COTTON MATHER . THE GOOD MANS RESOLUTION . Josh. 24. 15. But as for MEE and MY HOVSE we will serve the Lord. SECT . I. NEVER was there in this world a People more obliged or encouraged unto the Service of the Great God , than we the New-English Israel are . The God of Heaven is Our God , and it becomes us to Fear Him ; our Fathers God , and how much ought we to worship Him ? To serve God was the very Errand which we were brought into this Wilderness upon ; and has hitherto been both our Glo-Glory & our Defence . That we now grow so dull and cold in this , we may write an Ichabod upon all our enjoyments , and therein see our Chariots and our Horse-men gone . To Revive the Decay'd Service of God among us , would be to reduce us into that Favour and Friendship of him who was The Hope of our Fathers , which would make us happy enough to refute all the Lies of our Enemies . Thus would God the Lord speak peace unto us . Thus would Salvation be nigh to us , and Glory dwell in our Land. SECT . II. TO do some , and gain more Service for our God , the Text now before us is to be Discoursed on . These words are among the last words of Ioshuah , the servant of the Lord ; they are a Dev●ut and a Divine sentence uttered by the renouned Ioshua in a Speech to The Parliament of Israel . The Dying Words of all Great and Good men , have usually been esteemed Remarkable by the Survivers ; and those books which contain Apo●●thegmata morientium have been reckoned perhaps among the most useful in the world . Tho the Dying Songs of Swans have not been such things as the Vulgar ▪ Error has reputed them ; yet the Dying Words of Saints have afforded a fit Moral for the Fable . The speech of a Dying Saint has as deep a favour of Heaven , as the Breath of a dying man has of Earth . But m●thinks , the Dying Words of a Ioshua should be peculiar Oracles ; peruse them , and you will find them so . He had been first , the Lord-General of Israels Army ; and was now the Lord Protector of Israels Common-Wealth . In this Capacity , a few months before he dy'd , he issued our orders for a Convention of States , to meet at Sh●chem , a place about forty miles from his own Abode . The Senate , the Iudges , & the Officers , and all the Representa●tives of the people being assembled , before the Tabernacle , which on this extraordinary occasion was removed hither , this famous Prince endeavours to settle & confirm them in the Service of the living God. It is likely he seared a secret Retaining of Idolatry among many , while he was yet alive ; but it is certain , he fore-saw an open Defection to Id●●atry hastening upon them , when he should be dead and gone . Wherefore , he laies in against it , by a most powerful and pathetic Speech , which has in it , First , An History of Memorable Providences wherein they had experienced the matchless kindness of God unto them . Secondly , An Inference from this History ; which is expressed in two things . First , A Counsil . He concludes , Now therefore fear the Lord and serve Him. Therefore ! Wherefore ? Why , inasmuch as you find the Lord so bountif●l , that you cannot possibly A●mend your selves if you leave Him , or excuse your selves if you grieve Him. Therefore are you to fear Him , serve Him. Every Mercy of God hath a Therefore , in it ; it calls for Gratitude and Obedience . When God has been merciful to us , even common Ingenuity , end much more , holy Ingenuity will put us upon that Enquiry , What shall I render to the Lord ? Behold an Answer in this , Therefore ! We are Therefore to fear the Lord and serve him ; we are Therefore to put away all our Idols , all our Follies for ever more . Secondly , A Copy . He gives them a Precedent , an Exemple , to induce them hereunto . The Pattern of a considerable person , has no inconsiderable Influence upon the Observers of it . Such an one does good or ill , even like a Briareus , with an Hundred Hands . An Hundred , & an Hundred more will do like Him. If he be wickked , he does according to the Language of Solomon , Speak with his Feet . If he be Godly , he is , according to the Character of Iohn , a Voice , Such an One most effectually bespeaks all about him , as Gideon did once , Do what you see me to do . Thus Ioshua enforces his farewel Exhortation here ; saith he , Be it known to you , that I and my house will serve the Lord ; I was once your Leader , pray let me be so still . As I leadd you into the Canaan of the Lord , let me have so much credit with you , as also to lead you unto the Service of the Lord. Be assured , I shall be a Witness against you another day , if you do not now receive me as a Copy for you . You have here Ioshua's Resolution ; and it was founded upon such moral Reasons , that we may take it as Written for the Admonition of us all . Wherefore this is the Doctrine , which I would demand your Attention to . DOCT. Every man should engage both HIMSELF and HIS HOUSE in the Service of the Almighty GOD. SECT . III. VVE have diverse Propositions now before us , to discourse upon . The First of them is this . PROP. I. The whole Duty of man , is contained in the true Service of God. Both in the First Covenant , and in the New Covenant which God has made with man , there is a Duty which man must pay to God. In the First Covenant this Duty was to be paid in a way of meritorious Obedience ; in the New Covenant , this Duty is to be paid in a way of ingenuous Gratitude . But the Service of God , this ever comprizes all our Duty in it . It is the same that the Wise man refers unto , in Eccl. 12. 13. Fear God and keep His commandmens ; for this is the whole duty of man. There are diverse comprehensive and synonymous Terms , by which our Duty to God is expressed in the Scripture of Truth . Our Duty is called A Serving of God , as it refers to the Acts of our lives in which ; but it s also called A Fearing of God , and A Loving of God , as it refers to the Frames of our hearts , with which we are to do it . It is called , A Knowing of God , as it refers to the principle of it ; it is likewise a Living to Him , and Walking with Him , on the same accounts that it is a Serving of Him. The Service of God notes two things , which are to accompany our whole Duty to him . It notes , first , the Homage therein done to our God. The Service of God is His Worship , H●s natural Worship , and His appointed Worship . Hence the Septuagint so translate our Text , I and my house will worship the Lord. We serve God , when we render to him his Natural Worship . So t is intimated in Deut. 10. 12. Fear the Lord thy God , walk in His waies , love him , & serve the Lord thy God with all thy Heart . When we hope in God , when we call on God , when we cleave to God , then we serve Him. And we serve God when we render to Him his appointed Worship . This was intended in Exod. 8. 1. Let my people go , that they may serve me . We serve Him when we observe the Ordinances of God , when we adore him according to the Rules of His Word in His House , and wait upon him in the use of his blessed and sacred Institutions . It , Secondly , notes the Honour therein brought to our God. Service is perform'd to God , when Glory is procur'd for Him. His Essential Glory we can by no means advance , we may His declarative : and therein we serve the Lord. T is a passage in Isa. 43. 10. Ye are my witnesses , saith the Lord , and my servant . Our Testimonies to God's Excellencies are the things by which we serve Him. We serve God , when we acknowledge Him as our Best Good , and our last End , and our Omnipresent Iudge . We serve him when we think and speak well of him our selves , and obtain many others to do so too . A Witness for God is a Service to him . SECT . IV. THis being thus explained , I pass on to a Second Proposition . PROP. II. Every man should engage HIMSELF in the Service of the Almighty God. The purpose and study of every man should be this , I will serve the Lord. We should all be able truly to say of God , as in Act. 27. 23. His I am , and Him I serve . A Servant of God , this was the Title , not of Ioshua alone , but of other Worthies too ; when Abraham is mentioned , it is , Abraham the Servant of the Lord. When Moses is mentioned , it is , Moses the Servant of the Lord. When God speaks of Iob , he says , Iob my Servant . Thus was Ionah , thus was Eli●jah , thus was Zerubbabel also styled . And it is a style which Wee too should be ambitious of . If we would not be miserable for ever , we must be the mystical , the Spiritual seed of Israel ; but such are so saluted in 1 Chron. 16. 13. O ye seed of Israel his Servant . As our Fathers Friend , so our Fathers Lord , we must not forsake . We must all be the Servants of God , as our Father before us was . And this especially for the three ensuing causes . REASON I. We are to serve God , because God hath Mad● us . The Argument with which Paul perswaded Philem●n to receive a Run-away Servant of his own , was that in Phil. 1. 19. Thou owest unto me even thine own self . By that Argument should each one of us be perswaded to become a Dutiful Servant of the Lord , We owe unto him even our own selves . Man ! 〈◊〉 most fit thing that thy Maker should be thy Master . There are two Questions which I hope every Child within these Walls can give some right Answer to . The Answer to them will render it unquestionable , That you and I are to Serve God for ever . One Question is , By whom were you made ? We have an Answer to this , in Psal. ●00 . 3. Know ye , that the Lord , he is God , and it is He that has made us , and not we our selves . Thus ▪ 〈◊〉 the Psalmist once argue , O come , let us worship before the Lord our maker . Why ? If he be our Maker , He is to be the Object of our Service . And this the rather , because of another Question , which is , For What were you made ? We have an Answer to this in Isa. 43. 21. This people have I formed for my Self , they shall shew forth my praise . When we praise God , we serve God. Why , This is the very business which we were sent into the world upon . We had never appeared in the Rank of Actual Beings if God had not propounded some Service to be done unto Himself , by creatures of our shape and mould . We are Created by God and Endowed by him . What could it be for , but this ? That God may have some service from us . T is said in Act 17. 28. In him we live and move and have our being . Most absurd shall we be , if it be not for Him too . REASON . II. We are to serve God , because Christ has Bought us . Indeed , the Arminian universal Redemption we reject with a just abhorrence . The Satisfaction of our Lord Redeemer , was not Intended by Him , for the Redemption of all mankind ; nor was it Intended any further than his Intercession is , which reaches only to the Elect of God. The Virtue and Success of our Lords death depends not wholly on something to be done by men which God is not the Doer of ▪ otherwise , men would themselves be the Principals in procuring their own Salvation . But one scope of our Lord's Death was even to purchase for us , that Grace , that Faith , that Free-Will , which may qualifie us to enjoy the Virtue and Success of it . Certainly Peter was more beholden unto the Merit of Christ for his Redemption , than Iudas was for his . Yet the Purchase of Christ wonderfully binds us all to the Service of God. For First , the Redemption of Christ has made our Serving of God , a possible thing . Had it not been for this , poor fallen undone man had never been in a Capacity to serve the Lord. We had never heard this Call from heaven , O Repent , Return , Reform ! this voice from on high , O set your selves now to the serving of that God , whom you have been sinning against ; it had never sounded in our Ears , if the Lord Jesus had not made Himself a Sacrifice . We must have continued the Slaves of the devil for ever , if the Stings of the Dragon had not fastned on the Lord. The Lord Jesus has bought us all into such a Condition , that the Proffers and the Tenders of the Gospel might be made unto us . We are told of some in 2. Pet. 2. 1. Who Deny the Lord that bought them . Ovile Sacriledge and Impiety ! That we might all have the priviledge of 〈◊〉 Invitation to the Service of God , this has cost no less than the Heart-bloud of Christ ; and what a monstrous villany were it for us now to despise the Invitation ? Again , The Redemption of Christ has made our Serving of God , a Reasonable thing . We are all among the Redeemed , either in Reality , or at least in Possession , all the Chosen and Called of God , are most really interested in the Sacrifice of the Lord Jesus ; and therefore , for them to decline the Service of God , were as unequal as it is unlikely . But every one of us is at least professedly interested in it . Man , art thou willing to quit all claim unto the Death and Blood of the Lord Jesus ? O No , not for ten thousand worlds . Every one saies , I hope I am Redeemed ! Well then , The Service of God is that which we must count our selves Redeem'd unto . What saies the Appostle , in 1. Cor. 6. 20 Ye are not your own , for ye are bought with a price ; therefore glorifie God. We that have been the Captives of the mighty and the prey of the terrible , apprehend our selves to be set at Liberty from their horrible Tyrannies , by the Suffering of Christ ; What less than the Service of God , are we thereby obliged unto ? In a word , We are the Bought servants of God ; and wo to us if our Behaviours be not agreeab ▪ to our Obligations . REASON III. The Lords daily Mercy to us , requires our hearty Service to Him. It is noted of the rudest among the Gentiles , in Lu● . 22. 25. Their Benefactors exercise a Lordship over them . Never , Never had we any Benefactor like to our God , who daily loads us with his Benefits . Unthankful wretches are we , if we shake off the Lordship of such a Lord. It was an Address once made to a Governour in Act. 24. 2. By thee we enjoy great quietness ▪ and very worthy deeds are done unto us by thy providence . It were a disloyal , an unworthy thing , not to serve such a Governour . Truly , From God we enjoy great quietness ; by the Providence of God , we are delivered from a Thousand perils every day : and we are surrounded with ten thousand Comforts Every day ; by the Providence of God we are directed , protected , sustained and supplyed , every day . This calls for the Service of God at our hands . T is said , in Rom. 12. 1. I beseech you , brethren , by the mercies of God , that you present your bodies a living sacrifice unto Him. What a persuasive piece of Oratory is that ! I beseech you by the Mercies of God. He that urges you to the Service of God may thus plead with you , I beseech you , Brethren , by the Mercies of God , that God may not have one Servant in the world the less for you . I beseech you , Breth●●● ▪ that when the Goodness , and mercy of God is following of you , you do not turn your backs on the Service of God. To pursue , this Argument ; I beseech you Brethren , Whose Light is it , whereby you are every day revived ? It is God's Whose Air is it , whereby you are every day refreshed ? It is God's . Whose Fire is it that warms you ? Whose Meat is it that feeds you ? Whose Raiment is it that covers you ? All is God's . O then , Serve Him. These are the Cords of a man , with which we are bound to the Service of our Lord. This is the Poesie which God has inscribed in the Ring of every mercy , O learn to serve the Giver of this ! It was a sad Complaint which the Lord made in Isa. 1. 2. I have nourished them , and brought them up , yet have they rebelled against me . Alas , what a YET is there ? Our God has been as a Father to us ; and yet shall not we Serve Him as our Master ? He Relieves us , He Supports us , He Bestowes on us the mercies of Children , and shall not we yet return so so much as the Respects of Servants unto Him ? The Heavens will hear and be amazed , the Earth will give ●ar and be astonished , at a thing so much exceeding Brutality it self , as this . SECT . V. BUt we are not to be Alone in the Service of God Man is a sociable Creature ; & as he does need , so he must help Humane Society , in this Grand concern . Wherefore we have a Third Proposition yet to be reflected on . PROP. III. Every man should engage HIS HOUSE also in the Service of the Almighty God. We are all related unto some House or other . Sometimes a Nation is called by that name . So t is said in Exek . 3. 1. Speak to the House of Israel . And thus , every man should labour to promote the Service of God in the Nation which he belongs unto . All that can be properly done by him for his Nation , in his Station to set up and bring in the Service of God , so much every man is to do , if ever he would give a good Account of his Talents , in the Day of God's appearing . But most usually , a Family is called by this Name ; and so it is in the Text now before us . T is a Metonymie ; the House is put for them who dwell in the house . Those who cohabit in the same house are to endeavour that the same God may be served by all under the Roof . And this is incumbent especially on the Superiors in the House . All that are About us , but cheefly all that are Vnder us , are by us to be drawn or driven to the Service of God. The Master of the Family is to see unto it , that every one under his Charge become the Servant of the Lord. And this because of such things as these . REASON . I. We should engage our Houses to the Service of God , out of Respect to God Himself . To the Householder it may well be said , For God●s sake look after thy House ; For God's sake , Let there be God● Service 〈…〉 To speak particularly , First , The Commandment of God calls for it . We have this Commandment often repeated unto us , That we should be careful about the Instruction and Conversion of them that we are charged with . T is a Commandment inc●lcated in the Old Testament . We have in Deut. 6. 6 , 7. The words which I command thee , th●u shalt diligently teach them unto thy Children . We have it again , in Psal. 78. 67. He commanded our fathers , that they should make known unto their Children , that these might set their hope in God , and keep his Commandments . We have it once more in Deut. 4. 9 , 10. Gather the people , that they may learn to fear me , and that they may teach their Children . T is a Commandment not unmentioned in the New Testament also . We find in Eph. 6. 4. Ye Fathers , bring up your Children in the Nurture and Admonition of the Lord. Behold , How many solemn Charges are laid upon us to do our part , that God may be served by all that are under our Inspection . God does Command us , to command them , thereabout . Secondly ▪ The Interest of God calls for it . Our Lord said unto a Peter , in Ioh. 21. 15. Lovest thou me ? — Then Feed my Lambs . The like may be said unto a Master , If thou doest love God , then bring thy lambs to serve Him. To propagate Religion is to magnify and glorify the Lord. It is said in Prov. 14. 28. In the multitude of people is the Kings honour : as t is said of an earthly , so may it be said of the Heavenly King. Now if we cause our Houses to serve God in Conjunction with our selves , hereby we propagate Religion ; yea , to many generations . I remember , Solomon assigns this as one Cause , why he did well educate his own Children ; t was because his father had so dealt with him ; Saith he in Prov. 4. begin . Hear ye children the instruction of a father ; for I was my father's son , and he taught me . Let us fix our children in the Service of God , and they will afterwards do do so by theirs . Thus the Lord will alwaies have A seed to serve him , which Will be accounted for a generation . Our Children , did I say ? yea , our Servants too , may in like manner carry on a Succession of Service to the Lord. It was the Commendation of Solomon , in 1. King. 10. 8. Happy are these thy servants , which hear thy wisdome . Now many ages after , we find the posterity of them Servants , retaining a savour of Devotion and Affection to the House of God. REASON II. We should engage our Houses to the Service of God , out of Respect to our Houses too . T is said A righteous man regards the life of his beast . How much more will a righteous man regard the state of his House ? We have two things also to be particularized here . First , our Houses are miserable thro' us , if they do not serve God. It is hinted as a most extraordinary misery upon any person , in Prov. 5. 35. He shall dy without instruction . Fearful and woful will be the case of those in our Houses , whom our Instruction shall not endear the Service of God unto . Our Houses are starving , while our God is not serving in them . The Prophet said in Lam. 2. 11. Mine eyes do fail with tears , because the children swoon in the streets of the city ; they say to their mothers , where is the corn ? O doleful spectacle ! But while our Children are strangers to God , there is a worse Famine in our Houses , ; we suffer their Souls to pine and perish without the Bread of life . Yea , our Houses are Burning while our God is not Serving in them . What a terrible desolation was that on Sodom ! in allusion to which , t is said of a wicked man , in Iob. 18. 15. Brimstone shall be scattered upon his habitation . Why , there is a dreadful storm of ardent Brimstone , ready to fall upon those Houses , where the Children are not bringing up for God ; the Wrath of God , like an horrible Tempest of burning Brimstone is impending over them . What shall I say more ? Our poor Children are enslaved unto Satan , until they come to be serving of God. If a Devil had a Bodily Possession of our Children , how impatient should we be to see them delivered ? We should cry out like the Woman of Canaan , in Matth. 15. 22. Have mercy upon me , O Lord , my child is grievously vexed with a devil . But know , the Devil has a spiritual Possession of our Children , till they come to serve the Lord ; the evil spirit , he takes them , he tears them , and they fome and pine , and are thrown into the water , and into the fire . O pitty them ; if we are not more stupid than the Ostrich , pitty we our forlorn Houses , and let not the Service of God be wanting thro● any fault of ours . Secondly ▪ We are Accountable for our Houses , if they do not serve God. As the Daughter of Pharaoh said unto the Mother of Moses , in Exod. 2. 9. Take this child and nurse it for me , and I will give thee thy wages . Thus does the Lord say unto us ; Take these children , take these young ones , and bring them up to serve me I will reward thee for it . The Apostle saies , of Ministers , They watch for souls , as they that must give an account ; so it may be said of all House-keepers , They must give an account of the souls that belong unto their Families . T was confessed by the Prophet in the Parable , 1. King. 20 39. Behold a man turned aside , and brought a man to me , and said , Keep this man ; if by any means he be missing , then shall thy life be for his . This , This is a thing certainly to come to pass in the dreadful Day of God. Man , Thy life shall be for his life , who did not serve God , because thou didst not teach him , and Thy soul shall be for his soul , who is lost for ever , because thou didst not look after him . Iacob could say to his Uncle about his Lambs , That which was torn of Beast , of my hands didst thou require it . Behold , thou hast Lambs in thy Fold , Little ones in thy House ; God will strain for it , — if wild beasts , and Lusts carry any of them away from the Service of God through any neglect of thine , thou shalt smart for it in the fiery prison of God's terrible Indignation . Wherefore , as Paul saies , O keep , so I say , O Save , that which is committed unto thy trust . SECT VI. IT is now Time that we make a due Application of these Faithful Sayings ▪ And there is a double Exhortation which I have to manage . The First Exhortation , is , Let us all Resolve to engage OUR SELVES in the Service of God. To Quicken you to it ; Consider seriously , Who your Fellow-servants are , when once you serve the Almighty God. O come in , and serve God , for shame ; lest in the whole world , you have none but Devils to bear you company : And will you be of their side , of their sort ? Rebellion truly is as the sin of Witchcraft , for this peice of Madness in it . All other Beings make a Surrender of themselves unto the Service of God ; and it is said of the● in Psal. 119. 91. All are thy Servants . O do not you stand out . Hearken , ye immortal souls ; You have the call of Christians to entice you into this happy Service . All the Eminent Believers of the By-past-Ages , the men , of whom the world was not worthy , all these do with one voice , and a loud one , urge this upon you ; Come and serve our God , as we have done before you . Even Iames himself , the Kinsman of the Lord is ambitious rather of this Denomination The Servant of the Lord. And puissant Emperours before now , have gladly espoused , such a Title as that , The Vassals of the Lord. More than this , you have the Call of Angels to incite you thereunto . Those bright Morning stars ask this of you , Will you come and move in our Sphaere ? They all are the servants of the Lord , and they do his pleasure . At his Beck they clap their silver wings , and they do his Commandments . An Angel said once to Iohn the Apostle , I am thy Fellow-Servant . That Angel is yet alive ; & he makes the motion to every one of us , Wilt thou be my Fellow-Servant before the Lord ? Yea , the SON of GOD Himself gives you this Call. Of Him saith our God , in Isa ; 42. 1. Behold my Servant ! Shall God say thus of Christ ? and shall . He not say it of thee ? O do not scorn to be the Servant of that GOD , who has for a Servant , Him whom all the Third Heaven is with endless Raptures adoring of . Consider , yet again , What your Service is , while you serve the Almighty God. No Service was ever so delightsome as this ? t is , All peace , and perfect peace . No Service was ever fo profitable ; it brings in those things , The gain whereof is better than fine Gold ; you shall be sure to experiment the Truth of that Maxim , God is a Rewarder . No Service was ever so Honourable . It prefers us to be Favourites of a greater Monarch than he that had an hundred and seven and Twenty Provinces under him . A Service do we count it ? No , t is a Freedom . We are Lords , when we are The Lord's ; Then , as he said , sumus Domini , is true , not only in Genitivo singulari , but in Nominativo plurali . It is a Freedom , Yea , t is a Kingdom . It gives us to sing , Lord , Thou hast made us Kings and Priests . It has been well said , Deo servire est regnare . We have Crowns on our heads , all the while we are in the Service of God ; but how massy , how weighty will they be grown when our Pay-day comes ! Every Servant of God may now say , as in 2. Tim. 4. 8. Henceforth is laid up for me a crown of righteousness . But Then , Then , we shall ascend those glittering and glorious Thrones , which Eye hath not seen ; on them we shall be ever with the Lord. Consider , finally , ( and let me warn you faithfully ) . If you do not Resolve to serve God , it had been good for you , that you never had been born . All that forsake the Service of God , are employ'd in another Service , which every soul may tremble at the Description of ; 't is a Service to those hellish Tigres in Eph. 22. The course of this world , the prince of the power of the air , and the lust of the flesh . You cast off the Service of One ; but you incurr a Bondage to three : let Horror sieze thee , O man , and let thy ears tingle , at the intimations of it . The World , the Flesh , & the Devil are thy Lords , if God have not Service from thee . All the Galleys in the Mediterranean Sea , cannot shew a more dismal Vassalage ! And what will the Issue of that Service be ? Truly , The Wages — is Death . God will not save you , if you do not serve Him. You that now grind for the Phili●●ines of Hell every day , must one day be requited with only Coals and Wounds , for all your fatal Dr●dgeries ; and though you then roar , Lord , pitty me ! He will reply with a furious Rebuke , Depart , I know you not . Let me then address you in the Words of Ioshua ; Choose now , whom you will Serve . Come , speak up ; come to some Resolution . Say , Will you serve the cursed and cruel Enemies of your Souls ? or will you serve the GOD Whom it is good for you to draw near unto ? O make this Return , Lord , we come unto thee , for thou art the Lord our God. SECT . VII . YOu have been told Why ; now here How , you are to become , The Servants of God. There are diverse Counsils to be given hereabout . The First COUNSIL . Renounce and Forsake the Service of those Idols which you have heretofore been enslaved unto . We must , as Ioshua here assures us , we must put away other gods , if we we would serve the Lord. Our Lord has admonished us , in Matth. 6. 24. Ye cannot ●erve God and Mammon . Even so , Ye cannot serve God and Satan . And again , Ye cannot serve God and Sin. The Holy God may say of you as of them , long since , Ye have served strange gods . But , O do you now say to Him , as they in Isal. 21. 13. O Lord , other lords besides thee have had dominion over us ; but we will no● ▪ be for Thee alone . Become weary of your Captivity under those Task-masters which have hither to been torturing your souls . There are two sorts of Tyrants that every unregenerate man is a Servant unto ; his Tempers , and his Tempters . Let the Tempers within us , no more cause us to toil , and run , and sweat , for the gratifying of them . Let the Tempters without us , no more hurry us too & fro that their Humours may be pleased . Souls , I give you no bad counsil , when I propound this ; and I do propound it , O , Run away from your old masters . Come away poor souls , come away from the land of your Captivity . Look upon the grim face of the Patroons und●r which you groan ; say to them all , Farewel , you malicious , you bloudy , you for did Masters , Farewel ; We hope you shall never have any of our Service more . O look upon the Calamities of your Service under your invisible Adversaries , and say , T is enough ! Say , The time past may suffice ! Thus , Take ye the Wings of a Dove , and flee away . The Second Counsil . Bind your selves unto the Service of God by a Covenant never to be Forgotten . It was the good Counsil of Hez●k●ah , in 2. Chron. 30. 8. Yeild yourselves unto the Lord. In the Hebrew Original t is , Give the Hand unto the Lord. The giving of the Hand was a Rite in the making of a Covenant Men and Brethren , Look Zion●ards , I beseech you ; and say now , I will join my self to the Lord in a perpetual COVENANT . Think on the Service which God is to have of you , and be able then to declare , as in Psal. 119. 110. I have sworn it , and I will perform it . Make a solemn Covenant , that you will be the Lord's . Yea , a Written , a Formal , a subscribed Covenant for it , has by some been advised and practised . Written and Formal Indentures are made between man and man ; Why should not there be so between God and man ? when a Service is to be Entred into . Especially , since t is said , in ●sai , 44. 5. A man shall subscribe with his hand unto the Lord ? In a Sacred Covenant say , I Renounce all the Vanities and Idols of this World. I Engage that I will cleave unto the Lord Iehovah , as my Best Good , and my Last End ; promising to live upon Him , and unto Him , hoping are long to live with Him for ever . I Engage , That I will cleave unto the Lord Iesus , as my Prophet , and my Priest , and my King ; Promising to acknowledge Him as the Author of all my Salvation . I Engage , That I will ever study what is my Duty in these things ; and wherein I find my self to fall short , I will ever count it my Grief , my Shame , and for pardon betake my self to the Blood of the Everlasting Covenant . All this I Engage , humbly imploring the Grace of the Mediator to be sufficient for me . It would hurt no Godly man , to set his Name with Hand and Heart to such an Instrument ; afterwards frequently Reflecting on it , frequently Renewing of it . However , let every man this Day , make this Confession , in Psal. 116. 16. O Lord , truly I am thy Servant , I am thy Servant . The Third Rule . And now demean your selves in all things as the Servants of God ought to do . There is a Four-sold Concernment that will now lye upon you . First . Be studious to know what Service God calleth for . Ly at His Feet , and say as Paul of old , Lord , What wouldest thou have me to do ? or like Samuel once , Speak Lord , for thy servant heareth . Be daily Reading of the Word , be daily Thinking on the Word : upon every opportunity say , I will hear what God the Lord will say . To all , add That , as your daily Petition unto God ; in Psal. 119. 115. I am thy servant , O Lord ; give me understandeng that I may know thy testimonies . Secondly , Be ready to Do what Service God calleth for . Never object , never cavil against any of Gods Commands ; never dispute any thing that He requires ; but own , 'T is all holy , and just , and Good. Be not more undutiful unto God , than the servants of the Centurion were to him , If He say , Go , then go ; if He say Come , then come ; if He say , Do this , then do it , without any Grumbling at it . Say not , I won't , altho there be Hard Sayings pressed upon thee . Albeit God may enjoin this , Pluck out thy right eye , cut off thy right hand ; and albeit the Injunction of God may be ; Take up thy Cross ; yet Comply , yet , Conform , without any Reluctancies ; and say with him in Psal. 119. 128. O Lord , I esteem all thy precepts concerning all things , to be right . Thirdly . Be greatly Contriving how to be most serviceable unto God. Ponder well , What you are , What you have , What you can ; and Ponder how all may be improved in the Service of the Lord. Thus be Zealous of good Works . Never be satisfied unless you can say , I am at work for God. Let even your Eating , your I ●●ding , your Visiting , be done as a Service for the Lord ; and let your Time , your Strength , your Estates , all the Powers of your Spirits , and all the Members of your bodies , be ingeniously la●● out in that Service . Often ask your own souls , What is there that I may do for God ? Even court , and hunt Advantages to be serviceable ; Say like the Prophet , in Isa 6. 8. Say Lord , if 〈◊〉 hast any Service to be done ; here I 〈…〉 me . Fourthly . Be sweetly Contented with all the Allowances of the Lord. Iohn Bapi●st gave this Counsel to the servants in the Roman Ga●●sons , Luc. 3. 14. Be content with your Wages . The Servants in God's Houshold , ha●e the same Counsel , in Heb 13 5 Be content 〈…〉 as you have . Tho you should have but ●hort Commons , and straw lodgings in the world ; tho you should be without many Flesh ●●leasing Curiosities and Conveniencies , let this quiet you , I am a Servant . Don't complain of the Lord , as the slothful and wicked servant once , He is 〈◊〉 hard Master . Let your Wills be moulded and melted into His ; and cheerfully leave Him to judge , What may be Food convenient for you . Count that you have enough , when God saies , you shall have no more ; and alwaies have a good Opinion of Gods Disposals . Learn Pauls Lesson , In whatever state to be content . It is not for Beggars , nor Servants to be Choosers . This , This t is to be a Servant of the Lord. Blessed is the servant , whom his Lord , when he cometh shall find so doing . SECT . VIII . BUt This is not all that we have to do . We have Houses too that we ought to be concerned for . Wherefore , The Second Exhortation , is Let us also study to Engage OUR HOUSES in the Service of God. It is the property of every Good man to desire Company in the Service of the Lord. O that we might have the Company of all that belong to our Houses in it ! But What shall we do ? In short , Would we truly say with Ioshua , My House shall serve the Lord ? We must then Do like Iesus . Iesus the blessed Name-sake , and Antitype of Ioshuah , hath a Three-fold Offfice ; that of a Priest , a Prophet , and a King. In His lesser Family of Disciples once , in His greater Family of Believers alwaies , we find Him so . Every Householder should be all of this in his own Family Each man pretends to he a King in his own house ; he should there be a Priest , and a Prophet too . There are Three great Cares lying upon us in our Families ; there is Family - Prayer , and Family - Instruction , and Family - Government . T is by the Discharge of these three things , that we engage our Houses to serve the Lord. Family-PRAYER . SECT . IX . FIrst , then . Let Family-Prayer be maintained in our Houses , that they may serve the Lord. My Neighbours , I have told you often , and I now tell you weeping , That it will be a sad thing , if so much as one Prayerless-Family be found among you all . The owners of that House will never be able to stand or live in the fiery day of of God's pleading with him . You have been Warned and Warned full many a time , that if your Houses be not Warmed with your Prayers , the fierce Wrath of God abideth on them ; and I hope , none of you will venture to meet me at the Bar of the Lord Jesus , with the fearful heavy guilt of this Omission upon your souls . The very Turks themselves at this day uphold a Family-Worship among themselves ; God forbid that any styled Christians here should be worse than they . SECT . X. THe Method in which I shall treat with you here about , shall be , I. To offer some Directions about Family-Prayer . The First Rule . Let all Persons that should attend Family-prayer , count themselves concernd to Pray without ●easing . Eve●y Master of an House , is to carry on the Pr●yer in it . That man is not fit to have a● H●use , that cannot make a Prayer . But if the Ma●ter be absent ? Then the Mistress is to see ●till that Prayer be not wanting . It seems affi●med of E●ther , a Woman , in Cap. 4. 16. That she Pray'd with her Maidens . There should not be one Prayer the less in a Family , because 〈◊〉 is become the Ruler there : No , the L●sses of a Family , should increase the Prayers of it . And let the Master of a Ship , remember , That the Sailers are his Family . He should pray with them aboard , every day while they are at Sea together . You that see the Wonders of God together , should together sing the Praises of God , and together beg the Mercies of God. Methinks , the poor Sea-men , should be the best 〈◊〉 in the world . With what face can you pray in a Storm , if you do not also pray in a C●lm ? Now Master , t is your Work , t is part of your Order ▪ from your great Own●r to see that this ●e done 〈◊〉 all Mariners call upon their Master , as thos● Mar●ners did upon the Passinger in , 〈◊〉 1 ▪ 6 Ar●●e , 〈…〉 God , that we perish 〈◊〉 ▪ Let the Master of 〈◊〉 School also ▪ Remember , That the Scholars are his Family ; He should pray with them , and bless them in the Name of the Highest . God provides Angels . and will not you afford Prayers for the safety of those little ones ? We read of some in Mark. 10. 13. who brought young children unto the Lord Iesus Christ : The Children that are brought to you , by Parents or Guardians , these are by you to be brought unto the Lord Jesus , that He would lay His Blessing and saving hands upon them . Yea , the Captain of a Train'd Band , is to esteem the Souldiers as his Family . That good Captain Cornelius , could s●y , in Act. 10. 30. I prayed in my House . As for those that will not pray in the Field , t is to be questioned , whether they will Fight there . Trainings without Prayings are like to degenerate into meer Debaucheries . The Prayeres● Captain gives a very dangerous and desperate Word of Command when he saies , Follow your Leader . Briefly , All Superiors generally have a Family in the Kind of their Superiority , which they are to attend Prayers withal . The Second Rule . Let all the Matters that would hinder Family-Prayer be put far from our Taberna●les . There are diverse Impediments of our family-Prayers , ●hi●h ●e are to be Cautioned against . As now , Let not family - Iarrs hinder family-Prayers ▪ The Apos●●●●aith to them that are in ● C●njogal Re●lation , that they should be meek , tender , lov●ng ; for this cause in 1. Pet. 3. 7. That your Prayers be not hindred . if Peace be gone from a family , then Prayer is gone . How can Scolding , and it may be Striking too , agree with Praying ▪ in which we are to lift up pure ●ands , without wrath ? Again , Let not family - Scabs hinder family-Prayers . Bad-Members in a family , often cause that there are no Prayers in it . Many men will not pray , because others will scoff and flout . But let your Houses have no such In-mates , no such Ishmaels in them . It is recorded of Elisha , in 2 King. 4. 33. he would not have a servant with him , which he could not pray withal . If any profane , graceless , Despisers of Prayer , would impose themselves upon us , let us then say to them , Depart ye workers of iniquity . for I will call upon the Lord. Once more , Let not Family-Prayers be hindred by unsuitable Times . The earlier we dispatch them , the easier . We should not ordinarily let Business royl us in the Morning , nor ●ro●siness drown us in the Evening , before Family Prayer be over . As To every purpose , ● thus to every Prayer there is a time and judgment ; and a wise mans heart will discern it . The Third Rule . Be frequent enough , and yet very serious in your family - Prayers . Very shameful is their neglect , who have Prayers in their Families but once a day . The Apostle saith in Col. 4. 2. Masters ▪ continue in prayer ; he speaks with a manifest Allusion to the daily Offering under the Law of old ; which was both morning and evening . We should have Morning-Prayers , and Evening-Prayers , correspondent unto the daily Sacrifice . And hence , because the Sacrifice was doubled on the Sabbath , I have known some pious people , pray four times every Lords-Day with their Families . Be sure , Twice a day is ordinarily the seldomest and slenderest Repetition that our Family-prayers are to have . O but we should therein stir up our selves to take hold on God. When you keel before the Lord , you should not be rash , hasty , sudden in it ; you should not be sleig●ty in this great Excercise of of Religion . Before we pray , we should think , Think seriously , To WHOM am I to pray ? and For What am I to Pray ? and How soon may I dye , and my praying seasons all be over ? And before we pray , we should Read. Read seriously something of the Things which are commanded you of God. The Scriptures are to accompany our prayers . T is said ▪ They are to dwell with us . The Bible is to be one of the House , When we betake our selves to our P●ayers , we should not let the Bible say , I should have been as one of the Family ; pray , why was not I called in ? The Fourth Rule . Let not your Family-prayers be your only prayers ▪ Understand , that Se●ret Prayers , ●s ●●ll as private Prayers , are to be performed by ●s all . For this , the word of our Lord is very positive , in Matth. 6. 6. When thou prayest , enter into thy closet , and when thou hast shut thy door , pray to thy Father which is in secret . T is a great fondness and folly in any of us , if private prayer cause us to lay aside secret prayer . No , There is Closet-Prayer as well as Parlour-Prayer which we ought to labour in . I would say , as our Lord in another case , One you ought to do ; & not leave the other undone . We have special Trans●●iss●●ns to be confessed in our prayers ; these are 〈◊〉 to be confessed . To divulge a secret 〈◊〉 , is to add a further sin , Our secret sins , do call for our secre● Prayers . We have special Temp●●●●s to be bewailed in our prayers ; and these 〈◊〉 sec●etly to be bewailed . Our Desires are sometimes to be too secret for our Neighbours . Our secret Griefs and our secret Fears call for our secret Prayers . And as one of the Ancients elegantly expresses it , Invisible prayers are to be often made to an invisible God. Secret prayer is one good sign of a gracious heart . Let the Lord oft see you like Nathanael at secret prayer under the 〈◊〉 , and He will say , Behold an Israelite i●deed ! Would you get Internal Blessings ? then pray in secret . Solomon got his Widom , his Vertue , by secret prayer . Peter by secret prayer in 〈…〉 car●ied with Tran●es and Raptures into the other world . Would you get External Blessings ? Then pray in secret . H●●nah with secre● prayer asked one Son , and had six . Iacob had all his House preserved by secret prayer . Yea , Would you be General Blessings ? Pray then in ●●c●et . Moses by secret prayer diverted wrath & plagues from all the Congregation . That infamous Apostate Iulian , was killed by the secret prayer of a good man , at that hour very far distant from him ▪ What shall I say ? No Supe sedeas , no Diversion should ever be given to your secret prayers . Moreover , besides your Prayers with all the Family , you may do well sometimes to Re●●r● unto prayers with this or that particular person in it . Some do so translate that passage in Gen ▪ 25. 21. Isaac entrea●ed the Lord with his wife . It were but a discreet and a decent practice , fo● married persons to 〈◊〉 likewise . Thus , holy P●rents , have often taken their Children , one by one alone ; and there pray'd and wept , and pour'd out their souls , over the poor lambs in secret places before the Lord. Thus are we to do , Thus to pray . SECT . XI . BUt the Sluggard will pretend , A Lion in th● way . Wherefore I pass on , II. To Remove some Obje●ctions against Family-Prayer . A Threefold want is plead●d by many , to ●●●cuse their Prayerless Conversation with ; a Want of Time , a Want of Confidence , and a Want of Vtterance . The First Excuse . One man doth so Excuse himself . I want Time for Family-prayer ; especially in a Morning , I can't spare the Time. This is a most horrrid and wicked Excuse . Thou Madman , From Whom hast thou all thy Time ? All thy Time is given by God , and shall None of thy Time be given to God ? What , No Time to pray with thy Family ? God ●uowes thou canst find time to eat with thy family , time to sleep with thy family , perhaps , time to smoke with thy family ; and no Time to pray with ●em ? Once more , What is it that does engross thy Time , and put by thy Prayer ? T is the World , the World ! And is that such a Portion indeed , as to bespeak thy Contempt of an Eternal GOD , and of an immortal Soul , in the pursuance of it . Thou shalt quickly take an everlasting Farewel of all this World ; This World will not stand thee in any stead ere long , when thy Soul , thy Soul shall ●e trembling on thy cold lips , just ready ( as the Atheist said ) to ●ake a great leap in the Dark . Yea , That very Day , wherein thou goest abroad without thy Family Prayers , may prove the very Day , wherein an Angry God may say ▪ This day shall thy soul be required of thee . And what a phrensy is this ? To be extreme busy & earnest about the trifles of this world , while a precious never-dying soul is unprovided for ? I wish that all Prayerless Houses , had this Admonition engraved on their walls , What is a man profited , if he gain the whole world , and lose his own soul ? Could you see it engraved on those walls , with an Hand writing , like what Belshazzer saw of old it would no doubt amaze and startle you . Look into these leaves , and see i● ▪ with a sharp Style engraven here ! Besides . Family Prayers are no real prejudice to Saecular Affairs . They should not be Long , Tedious , Burdensome ; and they 'le hinder no Iourney , no concern ; all will prosper the better for them . In short , God will find an Eternity to Damn the man that cannot find a Time to Pray . The Second Excuse . Another man doth so excuse himself , I wa●● Confidence for Family prayer ; I would pray , but I am Asham'd . This Excuse is little beter . To be ashamed of Prayer is to be ashamed of Christ : And it is the plain Word of our Lord JESUS in ▪ Marc 8. 38. Whosoever shall be ashamed of me , of him also shall the Son of man be ashamed . O direful Doom ! Will not such a smart Thunder clap , cause ●hee and th● Famil● to fall down ●pon their knees ? Never be ash●m●d of Pray●r but be asham●d of sin ; t is a 〈◊〉 to live without prayer . If you have any Scoffers in your Houses , whom t is not fi● you should pray before , then do as Abraham did ; e'en , ●urn ●em out of the doors . Better Turn them out , than Turn Go● out . They that use not Family-prayer , say to the Almighty , Depart from us . The Third Excu●e . But the Excuse of some is , I want Utterance for Family-prayer . I would pray , but I am not gifted for it . I cannot pray . To this I answer , we often say , I cannot , when I will not , is the Bottom of it . Suppose , a sevcre p●nal●y were by the Magistrate laid upon every prayerless Family . Daniel , because he would pray with his Family was thrown to the Lions for it . Suppose a lighter punishm●nt far away were to be inflicted on all them who do not pray in their Family ; Suppose a God , or a Fine were inflicted on you for it : Would you then continue Prayerless ? Behold , the great God has by the Statute Lawes of Heaven , ordeined that a Prayerless Family sahll have all manner of Calamities inflicted on it ; The Lions , the Devils of the pit below , shall devour the unhappy Master of such a Family . And will not this make you pray ? Besides , When you find that you Want things , then you don't wan● Words ; the poor man does not want words ; when he is to Ask Alms. O sit down and look upon the the Wants & Woes of your poo● Family , you cannot then but have something to say for them . And what tho you cannot pray Quaintly ? Yet you may pray Gracio●sly , and pray Acceptably . Florid ▪ Elegant Orations in your Prayers , God expecteth not ; a few humble ; penitent , broken-hearted Groans , are of more account with Him ▪ Tho you Chatter like a Crane or a Swallows , 〈◊〉 once Hezekiah did yet the success may be wonderful and glorious . What shall I say ? Moses was unwilling to do what God bade , on this very Score in Exod. 4. 10. I am not Eloquent ● But the reply of God was , Go , and I will teech thee what thou shalt say . O that you would make a Tryal of it . Friend , By'nd by Call thy Family together ; Tell them , That you must not let them remain prayerless any longer , lest the Wrath of God break out upon them . So Fall down before the Lord among them all , and pray as well as God shall enable thee : go , I am verily perswaded , God will teach thee what thou shalt say , I am sure , thou wilt never have cause to Repent of the Attempt . SECT . XII . YOu have not so much as a shadow of Reason to render , why you should not pray with your Families ; Let me now a little repre●●●● why you should ; for I am III. To propound some Incentives unto Family-Prayer . And there are cheef●y Two Considerations which I have to set before you . Consider , First , the Direful & grievous Curses which prayerless Families are exposed unto . Such Families , they are the very Suburbs of H●●● it self . A Prison , A Dungeon , is to be chosen before a Living in them . There is a Words ▪ a● awfull Word , which a Prophet of God ha● written in a certain place ; Methinks , that Word 〈◊〉 like a Thunderbolt of Death upon the Families , in which God is not prayed unto 〈◊〉 t is Written in ler. 10. 25. O Lord — pour out ●hy fury on the beathe● , which know thee not ; on the Families which call not on thy name . Strikes it no● cold unto the heart of the Reader ? Man ▪ These are the Treful and the direful words of the Lord Tesus Christ himself : He counts thy Prayerless Family no better than a Pagan Family . And now , he speaks not as an Advocate for thy poor Family ; He saies not , Lord , vouchs●se thy ▪ ●itty , and thy pardon to that Family ; But He saies , Lord , pour out thy fury upon that family ▪ because it calls not on thy Name . Alas , have yo● no more Kindness for your Families , than to lay them open to the Fury of a great and a terrible GOD ? cruel people , that you are . We read in Zech. 5. begin . about a Flying Roll , Twenty Cubits long , Ten Cubits broad , entring into these and those Houses , to consume them . I am to tell you , That Prayerless Houses are to feel the force of this Flying Roll. An huge Roll of Curses belongs to that House in which Prayer is not upheld . The Curse of God is the Sauce in every Dish , the Curse of God is the Cover to every Bed , in that lamentable Family . Houses molested with Devils , are not more miserable than Houses destitute of Prayers . I have seen it in an house , where the Devils have had Possession of a Child , that when Family-Prayer began , the Devils would make hideous Roarings and Noises in the Room , as being under a Vexation thereat , which was intolerable to them . Truly , The Devils have no Disturbance in Houses where Family-prayers is not maintained ; prayerless houses are haunted houses , and the Fiends of Darkness reign , and ramp , there without Contro●l . Indeed , Prayerless Families , are not only the Cages , but also the Causes of all Impiety . They bring an Irresistible Deluge of Disorder upon all the Town and Land ; and cause all the Countrey to swarm with the workers of iniquity who call not upon the Lord. And as the prayerless Householder is now cursed by God , so he will one day be cursed by all his House ; he brings curses on them , and they will spend curses on him , in the Day of Vengeance . In the ever-burning lake , they will curse the day that ever they saw thy prayerless house , and , That House brought me to this Hell ! This , this will be their Cry world without End. Consider , next , the marvellous Blessings which belong to all Praying Families . It was noted about the Family of Obed-Edom , in 1. Sam 6. 11. The Lord blessed Obed-Edom and his househould , while the Ark of the Lord was there . So shall it be noted about the Family of a praying Householder ; The Lord will bless that man and his Household , while that Prayer to the Lord is there . Family-prayers , are conjoined prayers , and united prayers ; thus they become very successful prayers . What Encouragement is there given to them , in that promise , Matth. 18. 19. If two of you shall agree on earth , touching any thing that they shall ask , it shall be done for them . O let your Families Agree in the Asking of grace , in the Asking of glory , in the Asking of every good thing ; Prayer in Confort , will obtain it all . When Cornelius was at his Family-prayer , what a signal favour did the Almighty God show unto him ? Some while since , a whole Town in Switzerland was very suddenly destroyed by an Earth-quake , all except one peice of an house , in which a good man happned then to be at Prayer with his Family . T is impossible to tell , O how great is the goodness which God has laid up for Houses that seek unto Him ! But besides all the other comforts of a praying Householder , he has This peculiar to him , He teacheth all his Family to . A praying Parent will have praying children . David prayed in his Family , and his Son Solomon prov'd a praying young man. A praying Master will have praying Servants . Abraham pray'd in his Family , and his Man Eliezer became a very praying person . Thus , O man , all thy young people , will be filling every corner of thy house with Prayers for thy Felicity . O consider of these things ; and such let the Impression of them upon you be ; That you may by Prayers with your Families Engage your Houses to serve the Lord. SECT . XIII . THere are two Things more , by the Discharge of which , we Engage our Hoxses to serve the Lord ; and those Two are in a manner One Family-Instruction ; and Family-Government . I link these together , because of their near Dependance and Agreement in their Exercise . This therefore is the Address now to be made unto us , Let Family-Instruction and so Family-Government be maintained in our Houses , that they may serve the Lord. Let there be no un●aught and unrul'd Families among us ; but let us be careful about the Education of such as belong to our Families . I beseech you , let there be a difference between English Houses and Indian Wigwams in the middest of us , and let not English Parents be as indulgent and negligent as they report the Indians are . And give me leave to say , You that are Mothers have a special Advantage to instil the Fear of God into the souls of them that sit upon your knees . T is said in Prov. 1. 8. My son , forsake not the law of thy Mother . Solomon was well instructed by his Mother , and it proved his eternal Benefit . T is not for Nothing , that in the Sacred Records , when men have proved good or bad , it is noted , Their Mothers were such and such . You that are Mothers may insi●uate Religion into your Children earlier and easier than their Fathers can . SECT . XIV . I shall Repeat the Method , which we were in before ; and under Family-Instruction take in that Family-Government which you are to be studious of . I am I. To offer some Directions about Family-Instruction . The Directions to be given hereabout , may ●e referr'd unto two Heads . First , The Matter of Family Instruction . The Family-Instruction , with which we urge our houses to the Service of God , are to have 〈◊〉 less than Four things composing of it . First , There are Holy Lessons , with which we are to Instruct our Families . We are to make them hear , and make them learn those Lessons , which may give to the young ones Knowledge and Discretion . Teach them the Scriptures of Truth . T was said to Timothy , in Cap. 3. 15. From a Child thou hast known the Holy Scriptures ; No doubt , his Godly Mother and Grandmother were the cause of his doing so . We should procure that our Young ones may read the holy Scriptures , and mind the holy Scriptures , and know the holy Scriptures , even from a Child . Let them have by heart , here and there a Verse , or a Paragraph ; Especially in the Psalms and in the Proverbs : if you would have them good , teach them the Psalmes of David ; if you would have them wise , teach them the Proverbs of Solomon . And Scripture● Stories are to be told unto them , as soon as ever they enquire after new things and strange . But while we do thus , we are also to teach them the Doctrines of God. Inculcate upon them the Principles of Religion , as often as you do the Knife on the Stone in the Whe●ting of it . T was said unto the Lord Jesus , in Matth. 22. 16. Master , Thou ●e●chest the way of God in Truth . Every M●ster should render his young ones able to say that unto himself , Master , Thou teachest the Truth of God. Especially , We should be sure that they be not ignorant of any Saving Truths . Tell them , What they are come to by the First Adam , and what they may come to by the Second Adam . Tell them what Covenant man was once , and What Covenant man is now to be saved by . Yea , let none of the Things to be believed , none of the Things to be practised , none of the Things to be pray'd for ▪ be left unmentioned in your Instructions . All the Lessons of the Creed , the Commandments , and the Lords Prayer are to be laid before them . And we are to be particularly faithful to them , in the present Truths ; the labouring Truths , the witnessed Truths of the Times , we should see ou● young ones well informed in . Give them at this day to be sensible , who is the Supreme Head , and King of the Church , and what Orders He has appointed to be observed there . Secondly . There are ferious Questions with which we are to Instruct our Families . And there are peculiarly Two Things which we are to question our young ones about . Some Questions we are to put unto them , First , Which Concern their Souls . And here , yet further to particularize , We are to try them with Questions about their Vnderstanding . Our Lord Jesus asked his Disciples , in Matth. 13. 51. Have ye understood all these things ? Thus are we to ask our young people , Do you understand the great Mystery of Godliness● O keep up the great Ordinance of Catechising in your houses . Before your little Folks have left off living upon Milk , let them be so well versed in their Milk for Babes , that they may readily answer any Question there . The Echoes of this Exercise , are a most refreshing Melody in the ears of God himself . Ask we our young ones , What they think of God , and of Christ , and of Themselves ; and let them be able to refound the Words of Truth . We are to search them also with Questions about their Experience . As our Lord asked His Family , in Joh. 16. 31. Do ye now believe ? So should we ask our young people , Have you Experieneed a work of Regeneration in your souls ? Ask them , Have you ever yet carried a labouring and heavy-laden soul unto the Lord Iesus Christ ? It was the Advice of Wisdom , Know the state of thy Flocks . Thus , we should endeavour to Know the state of the Souls which we are to be concerned for ; to know whether they are in a Natural , or a Renewed state . Once more , We are to help them with Questions about their Temptations . It was a Question once given to some , in Luc. 24. 38. Why do Thoughts arise in your hearts ? Even so we should Enquire of our young people , What Thoughts are you most troubled with ? Enquire , what Fears , enquire what Snares they are most endangered by . Be alwaies jealous , lest as the serpent beguiled Eve , so their minds be corrupted . Moreover Some Questions we are to put upon them , Secondly , which concern their Lives . It was once an Interrogatory which some were put unto , in Luc. 23. 17. What manner of communications have ye ? Thus we are to Examine our young people about the Words and the Works , that fill their Lives . There are especially three things which they should be Examined about ; their Prayer , their Time , and their Company ; Ask them , whether they live without Prayer or no ? Whether in Prayer they secretly and sincerely pour out their souls before the Lord ? Ask them , How they spend their Time ? How much Idle Time , and how much useful Time , they allow unto themselves ? And ask them , What their Company is ? Whom they sit withal ? Whether vain Persons and Fools , or the Saints which are the excellent , and all those that fear God ? Our Question will prove their Safeguard , if it be well administred . Thirdly , There are faithful Reproofs with which we are to Instruct our Families . T is said in Prov. 6. 33. The Reproofs of Instruction are the way of life . When we give Instruction , we shall have occasion to give Reproof , too often with it . There is no Family that has not Miscarriages that are to be reproved in it . Young people too commonly are wild people ; and without some Castigations they will rarely be kept in order . To some of them smart Wor●s , to others of them smart Blowes , will be too often due . T is said in Prov. 13. 24. He that spareth his Rod hateth his s●n ; but he that loveth him , chastens him betimes . Frowns are due to all , and Rods to some Transgressors in the Family . But there are two Negative and two Positive Rules to be minded in Reproving of them . The Negative Rules are these two . First , Reprove not Furiously . It is said in Iam. 1. 20. The wrath of man , worketh not the righteousness of God. Remember , Nothing will be so well done in a passion , but what may be done better out of it . If you are to chide , yet chide not in a Fury . Do not call vile Names ; much more , do not swear , do not curse , do not Rage with a Tongue set on fire of hell . If you are to smi●e , yet smite not in a Fury . Bloody , wounding , outragious Buffettings are to be avoided ; lest there be cause to say of you , Cursed is their Anger for it is fierce , and their Wrath for it is cruel . Secondly Reprove not for ever . T is said in Ps. 103. 9. God will not alwaies chide , neither will He keep his anger for ever . To be alwaies finding faults , is the way never to be curing them . A perpetual Warngling is a continual Dropping , which there is no enduring of ; it prejudices the minds of them that feel it , against all that shall be said unto them . The Positive Rules are these Two. First Reprove Reasonably . Let there be just Cause for it . When you reprove , it must be for a true cause . As it was said of our Saviour in Isai. 11. 3. He shall not reprove after the hearing of His ears . Thus , we may not go by meer Hear-say , when we reprove those that are under us . And it must be for a great Cause . T is said of the Spirit in Io● . 16. 8. He will reprove the world for SIN . The sinful thing , the thing for which the wrath of God comes , the thing which the soul of the Lord hates , this we are to reprove . We must not throw away Reproofs upon Nothing , or upon Every thing . Secondly , Reprove Scripturally . T is said in 2. Tim. 3. 16. All Scripture is profitable for Reproof . A Reproof with a Scripture comes with a more than ordinary Majesty and Authority . When we Reprove those that are under us , First , make them read a Text which does Condemn what we would rebuke , and then set it home with a very warm lively vigorous Application . Fourthly , There are solemn Charges with which we are to Instruct our Families . It was the Character which the Lord gives of Abraham , in Gen. 18. 19. I know him , that he will command his children and his household after him , and they shall keep the way of the Lord. O that this might be said of every Householder here ; I know him , that he will take all of his house , one by one , and Charge every one of them to keep the way of the Lord ! What saies the Apostle , in i● Thes 2. 11. We charged every one of you , as a father his children . We should call aside our young people , and lay upon them , the Charge of David , in 1. Chron. 28. 9. My son , know thou the God of thy Father , and Serve Him with a perfect Heart and a willing mind ; for the Lord searcheth all Hearts ▪ if thou seek Him , He will be found of thee , if thou forsake Him , He will cast thee off for ever . Charge them ; and this especially about four Things . Lay upon them that Charge of God in 1. Joh. 3. 23. This is His Commandment , that you believe on the Name of his Son. Charge them to accept of Christ Jesus , as their Prince and their Saviour ; Charge them to repair unto Christ Jesus for Wisdom , Righteousness , Sanctification , and Redemption . Lay also upon them that Charge of God , in Mat. 6. 6. Enter into thy Closet and pray to thy Father in secret . Charge them to Retire for their Devotions every day ; Charge them to let not a day pass them , without Crying to God for His Mercy , and Pardon , and Salvation . Once more , Lay upon them that Charge of God , in Prov. 1. 10. My son , if Sinners entice thee , consent thou not , Charge them , that they be not the Companions of Fools ; Charge them that they do not associate themselves into an Intimacy and a Familiarity with any but such as may be sober , discreet , blameless persons . Finally , Lay upon them that Charge of God in Hag. 1. 5. Thus saith the Lord of hosts , Consider your waies . Charge them , that they Consider what their present Condition is , and what their future Condition is like to be ; Charge them , that they consider of their past Behaviours , and of the Death , and Iudgment , and Eternity which is yet before them . A young man has become a real Convert by being obliged unto Consideration for one Quarter of an Hour in a Day . Wish for them , say to them , Oh that they were wise , that they would Consider ! In a word , Let your Charge on them , be that , which Holy Bolton gave to his Children , when he dyed , I charge you , that at the Day of Iudgement , none of you dare to meet me in an Unregenerate estate . Secondly . The Manner of Family-Instruction . T is to be performed in such a Manner , as may best Attain the Ends of it . Particularly . First , We are to Instruct our Families very Seasonably . We are told in Matth , 24. 45. The Ruler over the Household is to give them their meat in due Season . There lies much in the Time we take for the Work. We should indeed have our Frequent Times , to do it : We should speak what may be for the Instruction of our Families , every day , and often in a day ; and on various occasions be dropping our savoury Admonitions . Even when we sit at the Table , we should rarely Rise without feeding the Minds , as well as the Mouthes of our Attendents . Much more at the H●urs of Prayer , we should do something that may make them more acquainted with Divine Objects then they were before . But we should likewise have our Stated Times to do it . Especially Sacred Time will be very properly a Stated Time for it . On the Dayes of the Lord , we should instruct our Houses in the Things of the Lord ; that were infinitely better than to be Sleeping or Talking at an idle rate , as then too many do . But about the Stated Time for Family-Instruction , there is a double Discretion to be used . It is to be dispatched in a Quiet Time , in a Time when there is no Disturbance by Passions within , or Noises without . It is said in Eccles. 9. 16. The words of wise men are heard in quiet : and no wise man will speak when there is not Quietness enough to allow an Audience for him . And it is to dispens'd in a Lively , Time , in a Time when Spirits are stirring , and Affections are vigorous . T is said in Rom. 12. 11. Be ●ervent in spirit , serving the Lord ; thus , this peice of Service for the Lord , is to be done , when there is a Fervency of Disposition thereunto . Secondly , We are to Instruct our Families very pertinently . Accommodate our Instructions to their Conditions . Are there any Vnconverted persons in our Families ? Let them be Suitably Instructed . Say to them as in Psal. 34. 11. Hearken to me and I will Teach you the Fear of the Lord. Let them be warned of the Dangers which do threaten their miserable souls ; and let them be stirred to the Duties that may lay them at the Pool , in the way of our Lord Jesus Christ. Are there any Converted persons in our Families ? Let them too be suitably Instructed . We read in Joh. 8. 31. Iesus said unto the Iewes which believed on Him , continue in my word . Let them be quickned to continue in their Faith , and Love and Zeal . Let them have Weapons ●o furnish them against all their Difficulties , and Cordials to Revive them under all their Discouragements . Are there any Vnfruitful Souls , in our Families ? Instruct them suitably , by setting before them what is the Doom of the Barren Free , and of the Barren Ground ; even , to be cut down , and burnt up for ever . And say , O glorifie your heavenly Father by bringing forth much fruit . Are there any Back-sliding Souls , in our Families ? Instruct them suitably , by setting before them the Displeasure of God at such as draw-back , and His extreme Wrath on them whose Goodness is as the Morning cloud and the early dew ; and say , Remember whence thou art fallen , repent , and do thy first works . Thus are we to suit the the case of those whom we give Instruction to . Thirdly . We are to Instruct our Families very Diligently . T is a thing that we are to labour in . T was enjoind in Deut 6. 7. The words which I command thee , thou shalt teach them Diligently unto thy Children . It calls for our Hearts and our Pains . When we set about it , we should think with our selves , We know not how short our Opportunities may be ; we know not whether we shall ever speak more to those whom we now direct our selves unto . In this as well as in other such Cases , we should hear the voice of our own Vncertainty & Mortality ; t is that in Eccles. 9. 10. Do with thy might what thy hand finds to do , for there is no work , nor wisdom in the grave whither thou art going . T is the Work of the Lord , about which we are , when we are , Instructing our Families , t is not to be done slothfully ; we find in Ier. 28. 10. cursed is the man , who doth it so ; t is to be done heartily ; we find in 2. Chron. 31. 21. that is the way to prosper in it . O let us be as Diligent in Instructing of our young people , as the Emissaries of Hell are in Seducing of them . Fourthly , We are to Instruct our Families by Exemple . Be Exemplary ; and follow the Directory of that geat man , who said in Psal. 101. 10. I will walk within my house with a perfect heart . Let our Walk , as well as our Talk , show the young people with us how they are to walk and to please God ; and let us be able to call upon them , Do you follow me , as I follow Christ. Let us give such Expressions of Love to God and his Truths and His Wayes , that our Families may come after us in the like . Let them discern how to seek the Face of God , and how to bear the Hand of God , and how to prize the Word of God , by seeing how We do it our selves . When Elisha would get for himself a double Portion of the spirit in Elijah , he said in 2. King 2. 10. If thou see me , it shall be so unto thee . O that the Sight of us , that the Sight of our Piety , and Gravity might Instruct our Houses , and help them to a double Portion of those Graces and Vertues which are the Fruits of the Spirit . We shou'd study an Instructive Conversation ; and we should never permit a Cham , a young Cham in our families , to see us overcome with Drink , Disguised with Vice , or naked with Folly ; but In all things we should show our selves a Pattern of good works . Fifthly . We are to Instruct our Families with Authority . As the Minister is to imitate the Lord Jesus Christ , of whom t is said in Mat. 7. 29. He taught as one having Authority . So should the Householder do . And hence we are to keep up our Authority in our families ; not permitting the child to be have himself proudly against the Ancient . It is required in Lev. 19. 3. Ye shall fear every one his Mother and his Father , the Mother is here put before the Father , because commonly she first loseth her Authority : but neither Mother nor Father should suffer themselves to be trampled upon . T is an intolerable thing , for a saucy , impudent , unmannerly child to reply , I wont , when a Parent bids him do this or that . You sin grievously , if you do not curb and break the Wills of them that you are to bring up in the nurture of the Lord ; and if you don't make 'em tremble to break any of your commands . Wherefore let there be that Wisdom , that Meekness , that Reservedness , and Seriousness in our Deportments , with which we may Rule well our own house , and have our Children in Subjection with all g●●vity . This is that Family-Instruction and Family - Government by which we must bring our Houses to serve the Lord. SECT . XV. ONe might Rationally imagine , that no Exception could be taken at such a profitable and necessary thing as Family Instruction is . Yet this also has Exceptions made against it ; and therefore I am endeavouring II. To Remove some Objections against Family Instruction . Diverse things are by many pleaded , wherefore they take no care to have their Families par●akers of Instruction in Righteousness . The First Exception . One person will for this Plea Exempt himself . The Inferiors in my Family are very Dull : T is an hard thing to beat into them , any sense of Eternal Concernments . On this Pretense it is , that poor Negro's especially are kept Strangers to the way of Life : they are kept only as Ho●ses or Oxen , to do our Drudgeries ; but their Souls , which are as white and good as those of other Nations , their Souls are not look'd after , but are Destroyed for lack of Knowledge . This is a desperate Wickedness . But are they dull ? Then instruct them the rather ; That is the Way to sharpen them . T is said in Psal. 119. 130. The Entrance of thy word gives Understanding to the Simple . Be they never so simple , you may increase their Wit by God's Word . And are they truly Dull ? Then be not you so too ; Let your Labour be equal to their Dulness . We are told in Eccl. 10. 10. If the Iron be blunt , then a man must put to the more Strength . You must be at the Trouble to stoop unto their Capacities . Be you as plain , be you as breef in your Instructions , as they are dull in their Intellectuals . And be frequent , be patient in them ; give Line upon line , and Precept upon precept , here a little and there a little . Even Gutta cavat lapidem — a Stone will receive the mark of the Drop that shall often fall upon it . The Second Exception . Another person will for this Cause Exempt himself . The Inferiors in my Family are very Young. T is too soon to begin with them ; we shall only make them take the Name of God in vain by teaching them to talk like Parrots of Religion , before they can conceive better of it . To this I answer , No , You can't begin with them Too soon . ` T was said in Isai. 28. 9. Whom shall hee teach knowledge ? Them that are weaned from the milk and drawn from the breasts . They are no sooner wean'd but they are to be taught ; and God may give them righter and riper Conceptions of things , than you are well aware . What saies the Wise man , Trai● up a Child in th● way he should go . Let the first liquor that is put into them be sweet and good ; and they will keep the tang of it all their dayes . Quo semel est imbuta recens — Are they Young ? Yet the Devil has been with them already . T is said in Psal. 58. 3. They go astray as soon as they are born , speaking lies . They no sooner step than they stray , they no sooner lisp than they ly . Satan gets them to be proud , prosane reviling and revengeful as young as they are . And I pray , Why should not you be afore-hand with him ? And this the rather , since the Lord Jesus calleth for them . He saies in Marc. 10. 13. Suffer little children to come unto me . For know , T is not an Affront , but an Honour unto the Name of God , for such young ones to Learn the truth as it is in Iesus . It was very pleasing unto the Lord Jesus Christ , when in Matth. 21. 15. The Children cryed Hosannah to Him. If your Children do not cry Hosanna , they will call wicked Names , they will curse and lie , and take the Name of God in vain ; and which is best ? Iudge ye . Besides we have the Call of God , in Psal. 148. 12. Ye Children , praise the Lord. The Third Exception . A Third person will urge this against it . I want Abilities to manage this work , my Parts and Gifts are too mean to go thro it . To this I answer ; God will Accept you , tho● you do it meanly . The Prophet made this Apology for himself , in Jer. 1. 6. Ah! Lord God , I cannot speak . But God answered , Say not so . Tho you have but one Talent , yet let it not ly by . Though you have only Goats hair , or Badgers skins , yet employ them for the use of the Tabernacle . The Apostle tells the Hebrews , You need one to teach you the first principles of the O●●cles of God ; yet unto them he said , Exhort one ●nother . Moreover , God will Assist you to do it better . T was affi●med to him in Ioshua 1. 9. Have not I commanded thee ? Be strong and of a good Courage , for the Lord thy God is with thee . Thus be it affirmed here ; God has commanded thee , Do it as courageously and as comfortably as thou canst : His Presence will continually cause thee to grow in thy Accomplishments To him that hath shall be given . Keep watering the Olive-plants about thy Table . He that watereth shall be watered also himself . The Fourth Exception . A Fourth person perhaps will not blush to say , I want Opportunity to attend this Work , my Employment will not suffer me . But let no man argue so Man hast thou Time to Feed thy Family and no time to Teach them ? The poorest among you all should say , as in Psa. 119. 92. The Law of thy mouth is better to me , than thousands of Gold and silver . T is better to lay up for thy Family the Riches of God's Law , than Thousands of pounds . Nothing , nothing should put by their Instruction in the way of peace If you do not want an Heart , you will not want a Time for the Instruction of your Families . No man could have more business lying on his hands than David had who had the Affayrs of a mighty Kingdom to distract him ; yet of him could his own Son say as in Prov. 4. 4. He taught me . The Fifth Exception . T is possible a fifth person may have uncomfortable cause to plead , I have those in my Family that will not be Instructed ; I can't Order them so far as to make them submit unto it . In this unhappy Case , What shall be done but this ? We are to pray for these Creatures , that their Hearts may be tam●d and bow●d by Him , that has them in His Hand . We are also to watch when some Affliction or some Amazement is come upon them : then God opens their ear to Discipline ; then the Wild Asses are in the Month where you may find them . We may likewise call in the help of some grave , pious , holy Minister , who may come to them with the spirit and power of Elias , To turn the hearts of the Children to their Fathers . Finally . If your Children refuse to be Instructed , What saies the Wise man , A Rod for the fools back . If your Servants refuse to be Instructed , What saies the Good man , He that worketh deceit shall not dwell within my house . SECT . XVI . BEfore I have done , I must Endeavour III. To propound some Incentives unto Family-Instruction . Wherefore Consider , first , the Needfulness of it . Christians , Instruct your Families , for I may say , This is the Will of God in Christ Jesus concerning you . And as Gods Will , so their State calleth for it . O look upon the Ignorance of your Families . May it not be said of them as in Psal. 14. 2. The Lord looked on the Children — to see if there were any that did understand ; they are all gone aside . Instruct them ; lest they be destroyed for lack of knowledge . Look upon the Corruption of your Families . May it not be said of them , as in Eccles. 5. 3. The hearts of the Children is full of Evil. Instruct them , lest they be the Children of Belial , to consume your eyes and grieve your hearts . In a Word , Instruct your Families or else the Blood of their Souls will be required at your hands . It was complain'd of old , in Jer. 2. 34. In thy skirts is found the blood of the souls of poor innocents . What a dreadful word is that ! and what a dreadful thing will it be , for your poor Families to follow you in the ever-burning Lake below ; shrieking and roaring , If you had done your Duty to us , t is like we had never arrived here ! Consider , Secondly the Vsefulness of it . Instruct your Families and it will issue in their Good. They shall be brought home to God. As he said in Psal 51. 13. I will teach them , and they shall be converted unto thee . You may see converted Children , and converted Servants , filling of your Families . They may bless the name of God for ever , that ever they knew your House , or saw your Face ; because you have promoted in them that Knowledge which is Life Eternal . Instruct your Families ; and it will issue in your Ioy. They shall afford you that ●ight , of which the Apostle said , I have no greater Ioy. T is said in Prov. 10. 1. A wise Son makes a glad Father . T is a taught son that proves a wise son . What a joyful thing will it be , for you to see all your Children and Servants , calling you their spiritual Father , here ! But what a much-more joyful thing will it be for you to meet them all at the Right Hand of our Lord in the day of His Appearing ! O Consider of these Things ; and go away determined , [ I hope you are now determined ] Thus I and my House will serve the Lord. TIME DISCERNED . ECCLES . VIII . 5. A wise man's heart discerneth TIME THe Famous Writer of these Words was that Royal Preacher , Solomon . After much Experience of the World , and after much Repentance for that Experience , he drew up a Treatise De summo bono , concerning the chief Good of man. The penitent and inspired Monarch , having arrived unto the Top of this world , pitties the poor men whom he sees toiling and sweating to get up the rocky hill after him , and expecting to find Happiness there ▪ & with a loud voice he gives this warning to them , Sirs , You will be all mistaken , you will meet with nothing but Vanity and Vexation here . The Context here contains the Reflections of this wise prince on the Countenance which he had given to publick and open Idolatry in Israel , and the compliance which they that should have advised the contrary yeilded thereunto . Men seek out many inventions to excuse themselves from bearing an humble but a faithful Testimony against any sinful thing which their Superiors may invite them to . One of these Inventions is mentioned in the fourth verse of this Chapter ; it is drawn from the Vncontrouleable Power of them that sometimes enjoin a sinful thing . To this Excuse we have a two-fold Answer in the fifth verse . We have two things in it . First , the Good of Religion . T is sai● , Whoso keepeth the commandment shall feel no evil thing . q. d. Be true to Gods Commandments & thy own Conscience , let who will be offended at it ; the wonderful providence of the Almighty will in the mean time be concerned for thy Safety and Security . A man gets no real Hurt by doing of his Duty . Secondly , the Need of Discretion . T is said A wise mans heart discerneth both Time and Iudgment . q. d. In the doing of this , and every other Duty , two things are to be much regarded . Mind the Season of the duty , and mind the Manner of the duty : much harm will thereby be prevented in discharging of it . T is the former of these two Regardables that I would now insist upon . Behold a general Rule apply'd unto a particular Case : the Case is , the Rebuking and Refusing of Sin ; but the Rule is , A wise man alwai●s will discern his time to do what he has to do . To Discern the Time , — it must needs also signifie to Improve the Time. Wherefore the Doctrine is , A wise man will discern and improve his Time , to do what is incumbent on him . Our Propositions are to be such as these . Prop. I. The Blessed God affordeth to men in this World a Time to discharge the Duties incumbent on them . There are two things incumbent on us ; to Do good , and to Get good . The good we are to do , is to Honour God ; and the good we are to get , is to Enjoy God. Those two things comprise all our Duties ; and they make up the Errand which we come into the World upon . Now , while we are in this world , God allowes us a Time for this work ; we have time not only in the larger sense of it , but also in the stricter sense of it ; We have time not only in Duration , but also in Opportunity . There is not any Duty enjoined uppon us , but there is a Season for it allowed unto us . T is an Observation about the things that shall be , in Eccles. 3. 1. To every thing there is a Season , and a Time to every purpose . Thus it may be said about the things that should be , There is no Duty , but God hath provided us a Time and a Season for it . We have some golden spots of Time , whereof we may say , This is the Time for such a duty ; and again , This is the Time for another duty . First , We have a Time to do Good while we are here in the world . We have a time to exercise every Vertue , to use all that Piety and Charity , all that Holiness & Righteousness , which the Lord requireth of us . The Good which we are to do is expressed in Mic. 6. 8. He hath shewed thee , O man , what is good , to do justly , ●and to love Mercy , and to walk humbly with thy God. We meet with many Times to do those Good things before we dye . We have now our ●●me to acquaint our selves with God , in all the methods of Devotion ; our Time to acknowledge God in all the waies of New Obedience We have also our Time to advantage our Neighbours ; our Time to promote the internal and eternal Salvation , and the external Prosperity of them that are about us . Secondly , We have likewise a Time to Get Good while we are in the world . We have a Time to obtain all that Favour , and all that Fellowship with God which our Mighty Redeemer is the Authour of . The Good which we are to get , is comprised in Isai. 55. 3. The sure Mercies of David . We have our Times to secure all those Good things . Every man of us may say , I have a Time to get my Sin pardoned ; he may say , I have a Time to get my Soul renewed ; he may say , I have a Time to get all the Promises of the New Covenant fulfilled unto my soul for evermore . Prop. II. It is no small part of Wisdom for men to discern and improve the Time which God affordeth unto them . When the Gales of Opportunity blow in the Sails of Time , every man should see and watch his own Opportunity . To Discern the Time , is to mind the time , and to use the time , for the performance of our Duty . Now t is a wise man that will so discern the Time. Sapience or Wisdom is a Vertue of the Vnderstanding , whereby a man perceives the Dependence of things ; the Co●nexion of things , and the Consequence of things being understood , therein Wisdom is discovered . To discern the time is an instance of this . T is Wisdom for a man to lay his Time and his Work together . T is Wisdom for a man to fore-see what will be the Issue of such a Work at such a Time. But besides the Nature of Wisdom evidently appearing in this thing , we have a two fold further witness to the Wisdom of it . First , The Testimony of Scripture there about , shewes , that it is Wisdome for men to discern and improve their time . What the all - wise , the only - wise GOD calleth Wisdom , is unquestionably to be esteemed so . The Redeeming of Time is great Wisdom in the Language and the Account of God. T was said in Eph. 5. 16. Walk as wise , Redeeming the time — Much of the same Date and Tenour , was the Epistle to the Colossians . In that Epistle also we have the like passage , in Cap. 4. 5. Walk in Wisdom , Redeeming the time . T is probable the Apostle therein has a special Reference to Persecutions , which good men were then exposed unto . To Redeem the Time , was a proverbial Phrase of old , signifying , To Keep out of trouble as long as one can . Thus the Chaldean-Soothsayers were told in their distress , Dan. 2. 8. I know that ye would gain the time . This was the Counsil of the Apostle , By a prudent , holy , careful , and inoffensive Carriage towards them that would interrupt you in the worship of Iesus Christ , gain Time what you can for the quiet practice of it . Well , If it be Wisdom to gain time for the Service of God , surely , t is Wisdom to spend time in the Service of God. It was the singular Character & Commendation of the Issacharites , in 1. Chron. 12. 32. They had Understanding in the times , to know what Israel ought to do . T is an understanding man , who doth so know his Time , as to do his Work. Of a Time-losing man , the Scripture saith , He is a Fool. It saies in Prov. 18. 16. Wherefore is there a price in the hand of a Fool ? Secondly , The Prevention of Sorrow thereby , shewes , That it is Wisdom for men to discern and improve their Time. It is great Wisdom to prevent great Sorrow . Now nothing in the world fills the heart of man more with Anguish and Anger , than the Missing of Time. When a man has missed his Time for his Work , it causeth an unspeakable Regret within him . We read of some professors , who missed their 〈◊〉 to Entertain Christ Jesus and His Mercy : with what a marvellous Agony did they cry out , in Matth. 25. 11. Lord , Lord , open to us ! Well might they be called Foolish , who thus cam● too late . The horrour of it being once only Represented by some profane people , who acted the Foolish Virgins in a Play , at a City in Germany , it even kill'd a Prince that was a Spectator of it . T is impossible to utter the Confusion which the slipping of time does put the souls of men into . When Esau had missed his Time to procure a Blessing for himself , how did he resent it ? We are told in Gen. 27. 34. He cry'd with a great and exceeding bitter Cry. Alas , how should it be otherwise ? The slipping of Time is an Ill , and an exceeding bitter thing . There are but two sorts of men ; both of them find the Loss of time , to prove at some time or other , a sad , an evil , a troublesome thing unto them , 'T is thus esqecially when their time is come to Dy , when their time is to be no more . As for Good men , the Loss of time usually strowes Thorns on their Beds when they come to dy . It grieves the best man to think , My Time , my Time , I have not so laid it out for God as I should have done . He was a painful & a pious Minister of the Gospel , who yet breathed out this among his last , Groans , O the Loss of Time ! it 〈…〉 on my spirit now . As for Bad men , the Loss of Time flash● Hell fire into their spirits when they come to Dy. It causes terrible wounds ▪ and pains in the departing soul of a Sinner to think I had , once a Time to Beleeve , a Time to Repe●t , a Time to lay up for Eternity , but now my Time is gone for ever . The sh●●ek of a poor man going out of the world sometimes has been , A would of Weal●h for an inch of Time. 〈◊〉 , t is Wisdom to prevent such things as these . The Vse of these things remains . USE . Let us all he hence advised to Discern and Improve Time , which we have to discharge our D●tyes in . The most of us , t is to be 〈◊〉 , may discern Iudgment ; we know 〈◊〉 our Duty is , and How it is to be dispatched . 〈…〉 us also discern Time : Suffer we not our time to run from us , while we neglect the great Ends which we , have it for . O let not the Lord have cause to complain of us as in Jer. 8. 7. The Birds in the Heaven know their appointed times , but my people do not know . That we may Discern time , and improve time , such Directions as these may well be followed . Direction I. Let us Discern our Time ▪ and not Mis-spend our Time. Avoid those Time-wasting things , Which would serve us about our Time , as the High-way men did the poor Traveller in Luc. 10. 30. in his way to Iericho . We are all Travelling in the the way to Eternity ; there are these and those Robbers in the way that would plunder us of our time : shun them , fly them . Count Mis-spenc● of Time one of the most wicked and woful follies in the world . Let us discern three things in all Time , and permit no Time to be devoured by two things which we may be under Temptation to . The things which we are to discern in all Time are these , First , let us discern the Worth of all Time. Let not an hour pass without this opinion of it , This hour is too good to be lost . If we prise the Jewel we shall not lose it . It is for our shame that even an Heathen made that complaint , Q●uem mibi dabis qui diem est●met ? Where will you find a man that esteems his Time as he ought to do ? Ponder well what a vast price our Lord paid for our Time. We had forfeited all our Tune into the hands of infinite revenging Justice ; the just wrath of God would have taken away ●ime and Life from us long ago , if our Lord Jesus had not laid down such a price as that in 1. Pe● . 1. 18. Ye were redeemed , not with silver and gold , but 〈◊〉 the precious bloud of Iesus Christ. O don't throw away any of that which cost so dea● . And ponder well what a vast price the dying & the damned set on their Time. We may say of it as Iob of another thing , in Cap. 28. 22. Destruction and death , say , we have heard the fame thereof with our ears . Even so , Destruction and Death set an high rate upon it . Ask men when Destruction and Death is near to seizing upon 'em , How much would you give now for a little of the time that is gone ? They will reply , O , whole mountains of gold for one hour of it ! Judge now as you will judge then . Secondly , Let us Discern the Irrevokableness of our Time. When our time is once gone , it remains Irrevokable , and Irrecoverable for evermore . We may say of every Time that is past , as in Psal. 49. 8. It is precious and it ceaseth forever . The Wish of Hezekiah could once bring back the shadow of the Sun , but never could any man procure a Return of his Time. Sometimes the doleful Cryes of distressed ones have been , Call Time again ! call Time again ! But alas , Time won't come back for Calling . Oh how should this make us to takeheed that we don't abuse any part of our Time , I shall never have this time again ! When once our Time has taken wing , what is said of Love ▪ in Cant. 8. 7. that may be said of Time , If a man would give all the substance of his house for it , it would utterly be contemned , When once Time is gone , 't is gone . Thirdly , let us Discern our Accountableness for all our Time. God maintains us and supplies us with Time continually . He keeps a Sun to measure it . The time will come when He will reckon with us about all our Time. T is said in Ecc. 11. 9. O young man walk in the wayes of thy heart ; but know thou that for all these things , God will bring thee into judgement . In like sort , let me say , Come , squander away thy Time , even contrive to get the dead commodity off thy hands ; but know thou that in the day , when God shall judge the world , all this Time of thine must be accounted for . It was the Law of old , in Exod 21. 18. If one man smite another , so that he keep his bed , and yet walk abroad again , he shall pay for his healing and the Loss of his Time : Truly so , if we impenitently lose any of the Time which God hath given us , He will make us pay for it , in the day of his pleac●ng with us . T is said in Matth. 12. 36. Men shall give an account of every idle wo●d . Much more in that day shall men give an account of every idle Hour . The God that hath numbred our Hairs , hath also numbred our Hou●es ▪ It will be a fearful thing , if at last He say unto us , Thou wicked and slothful servant , thy life has been made up of idle hours . These things are we to discern in all Time. For the sake hereof , let us now permit no Time to be misplac'd in such things as these . First , Let us mispend no Time in vanity , of them that live in vain pleasures 't is said in 1 Tim 5. 6. they are Dead while they live . They discrn no Time , and enjoy none . Too much Time is not to be laid out in Eating and Drinking . To affect Long Meals , or to tarry long at the Wine , does not become a Christian. Thy Soul is a little too noble a thing sure to be made the Cook of thy Body . Moreover , Too much Time is not to be laid out in Attiring and Adorning . It made an holy man among the Ancients to weep , when in a morning he ●aw a person longer in Dressing , than himself had been in praying . Thy Carcase that is to feed the Worms ere long should not put by thy cares about thy Spirit , which must be in Weal or Woe for ever . Once more , Too much Time is not to be laid out in Sporting and Gaming . There are some lawful Recrea●ions , of which we should be shy , lest they steal away our Heart and our Time. That blessed Martyr , Iohn Hus , just before he dyed , in a Letter thus bewaild himself , O beg of God to pardon me for the Time I have lost at such a Play , that yet in it self was very innocent . But there are some unlawful Recreations also , in which multitudes play away their Time. The plays which depend upon a pure Lot are such . The moral Heathen Zealously reproached them . And severe Statutes were made against them when the Roman Empire became a Christian. Men always loose at them , those things which are better than any that they win , their Time , if not their Soul. Secondly , Let us mispend no Time in Idleness . It was an ill world where the Apostle could say , as in 2. Thes 3. 11. There are s●me that walk disorderly , working not at all . Every man should be able to make a good Answer to the Question which Pharaoh put unto Ioseph's Brethren , I pray , What is your Occupation ? A big part of our Time should be laid out on our particular Callings . A Calling is an Ordinance of God ; Adam in Paradise had a Labour imposed on him . Be diligent in some one or other . No man so fully and foully falls into the possession of the Devil , as the idle man. The Ants , the Bees , and all the Creatures exclame against him . Idleness , ti● thundred against in Ezek. 16. 49. as one of the Sins that brought Hell out of Heaven upon Sodom long ago ; it will carry from Earth to Hell the souls of them that in it snore away their lives . When men do'nt misspend their Time , then do they discern it . Direction , II. Let us Discern our Time , and Attend every Duty in the proper Time. There is a two-fold Prudence which the Wise man's heart is to be no stranger to . The First Prudence is , Let no Duty be done out of its Time. We are told in Eccles 3. 11. God hath made every thing beautiful in the Time of it . There is a Nick of Time that we are to take for all we do . Not Snow but Fruit is beautiful in the Summer . T is not beautiful for the Duty of Prayer , to be done at a sleepy time , or at a busy time . T is not beautiful for the Duty of Reproof to be done at a time when it can do no good at all . Set not upon this or that Duty at a time when God calls to another Duty . T is said in Eccles. 8. 6. To every purpose there is a Time and Iudgement . We may render all our Duties like Apples of gold in pictures of silver , by well timing of them . The Second Prudence is , Let no Time pass away without its Duty : Let none of our times be unaccompanied with the Duties which belong unto them . As now , there are Duties that belong to a time of Prosperity , and Duties which belong to a Time of Adversity . T is said in Eccles. 7. 14. In the day of Prosperity be joyful , but in the day of Adversity Consider . In a time of Prosperity : now is a time for men to Remember their Creator before the evil days come ; Now is a time for men to set their heart and their soul to seek the Lord who hath given them rest on every side . In a time of Adversity , now is a time for men to bring sin to remembrance ; now is a time for men to meet the Lord in all the ways of Repentance and Obedience . This is to Discern the Time. But there are especially three sorts of times which we are to fill with the Dutyes of those Times . First . Let the Dutyes of Worshipping times , be done in those times . We have our times every day wherein the Lord saith , seek my Face . Now let the Echo of our souls be that in Psal. 27. 8. Thy Face , Lord , we will seek . We have every day our times for private Prayer , our times for secret Prayer , our times for Reading of , and Thinking on the Word of God. Let those things be faithfully done in those Times . Especially , Remember the Sabbath Day . Let Sabbath-time be sanctifyed time . On this day , ly all the day long at the pool of Mercy ; Mercy , Mercy , and Salvation for an immortal soul is this day to be traded for . T is a Time that the great God is very Jealous about . He does wonderfully curse the Souls , and blast the Houses , and ruin the Countryes where this Holy Time is not acknowledged . He will terribly break the rest of those whom His Rest shall not be regarded by . Secondly , Let the Dutyes of Visiting Times be done in those Times . T is too commonly seen that Amici temporis Fures ; our Friends are our Theeves ; they Steal our time , b●●●ause we don't use our time , when then they are with us . T is observable , in Col. 4. 6. as soon as the Apostle had said , Redeem the time ▪ he adds , Let your speech be always with Grace . That , that indeed is a rare way to Redeem the time . Let us ordinarily study to do some good , whatever Company we come into . It was observed of that excellent Vrsin by his renowned Friend , I 〈◊〉 was in his company , but I went away ( Doctior ●ut Melior ) the wiser or the better from him . Abhor , O abhor the useless visits that are quite contrary to all such designs . Mourn if you have been in any Company without being profitable thereunto . Thirdly , Let the Duties of Intervening times be done in those times . We have large Fragments of time , that are the Intervals of our businesses ; about these Fragments of time , I would say as our Lord said about the Fragments of Bread , in Joh. 6. 12. Gather up those Fragments that nothing be lost . How many thousands of happy thoughts might we have as we are sitting in the House , or walking in the Street , otherwise wholly unimployed ? The very Filings of Gold and of Time are not to be cast away . To discern our time , is to adapt our time . Direction . III. Let us discern our Time , and make none but Good B●●gains about the time . The Scripture once and again tells us , as in Eph. 5. 16. that we are to Buy up the time , or buy out the time . This is to discern the Time ! We must be at some Cost , and at some Charge for it , if we would not be ill-husbands of our time : We must pay down either Mony or Monyes-worth for it ; we must fore go and under go many things for it . Many things must we give up , that our time so may be well-imployed . The case is ordinarily so , that either we must resign many Pleasures , many Profits , many Honours , or else we must part with our time . Now rather give up all Delights , than suffer precious time to be pyrated away . All the things of time , are sometimes Expence little enough for time . Yea , many things must we give back , that so we may not misemploy our time . The Devil and our Lusts have been trucking for our time . The Devil , that hellish Hucster , would engross all our Time for his own . He deals with us as the Europeans dealt at first with the silly Indians , who le●● go their ●old , and Silver , and Diamonds for glass-Beads and tinsil-Toyes . The Answer that our Lust makes to the Tempter is , Let me have the pleasures of sin for a season , and every season of my time shall be thine . O but we should be content to give back all that Satan has proffer'd us for our time ; let it be never-so-much that we might have had for the misuse of time , begrutch it not . 'T was the Speech of Austin , Perde aliquid ut Deo vaces If you would have Time for God , or any Good , you must part with something for it . In a Word , Let us labour now to Regain the Time that we have been cheated of . The cheef way to do that , is , By a double Diligence for the time to come . Make up the time we have made an ill market of , by an extraordinary Industry and Activity in the time yet before us . The Israelites in their Journey to Canaan made more way the last year or two , than they had done in almost forty years before . All the many Sermons in the Book of Deuteronomy seem preached by Moses in the last month or two before he dy'd . O sit down and think well , How shall I lay out my time for the best Advantage ? Let that be said of us when we dye , Diu vixit , licet non diu fuit . He lived long in a little time . To Purchase our time , is to discern our time . Direction . IV. Let us Discern our time , and let us Improve the Present time , to make our peace with the Eternal God. Alas , All the sinful and woful time of our Vnregeneracy is Lost time . One that was converted but about seven years before he dyed , ordered that Epitaph to be inscribed on his Grave , Here ●●es an Aged man who dy'd but seven years old . Thou dost not live till thou dost repent , till thou dost beleeve . Be sure , there is no Duty so much incumbent on us , as that of Turning from Sin to God in Christ. Well , the great God hath stated the present time for the doing of it . T is the Warning , the solemn warning of the Holy God unto us , 2. Cor. 6. 2. Behold , Now is the Accepted time , Now is the Day of Salvation . Let those that are not yet born-again , discern this their time . O yee souls in peril , What is it that ye resol●e upon ? Your time is to Day , to Day , if you will hear the voice of God. Let me say about this Time , as Boaz about that Land in Ruth , 4. 4. If you will redeem it , redeem it . O Delay not ; Dally not , Trifle not about this grand Concern ; Do not say as the unhappy Felix did , I 'le mind it at a more convenient season . No , No , Discern it , that the most conv●nient season is just NOW . O that all unconverted men would consider the Danger the Madness of their Procrastinations . T is said in Eccles. 9. 12. Man knoweth not his time . Man , discern thy time as a flying time , and an uncertain time . A Jewish Rabbi gave that Co●nsel to a Scholar of his , Besure you repent at least a day before you dy . Truly , t is a fearful thing for a man when he comes to dye , not to be able to say , T is at least a day since that I made my peace with God. Well , who of us can say , that this day is not our last day ? We cannot be sure that we repent a day before we dy , unless we repent this very day . Suppose you were to suffer an horrible Death in case you had not finished some notable Undertaking before night . O how would every stroke of the Clock strike to your very hearts within you ! Behold O Sinner , be amazed , stand Astonished , and take the present time to get out of thy present state . T is possible thou mayst be a dead man before to morrow , t is possible this night thy soul may be required . Horrid will thy condition be , if this happen before thy peace be made with GOD. There are Graves in the Burying-Place shorter than the youngest of us all . Thou mayst Conclude with saying as David to Ionathan , As the Lord lives , there is but a step between me and death . Wherefore , let me Conclude with saying as Michal to David , O save thy self to night , for to morrow thou mayst be slain . Let no man Repent too late , but let every man Discern the time . T is the sigh of our GOD over us , O that they understood ! that they would Consider their Latter END ! The TRYED CHRISTIAN . A Discourse delivered , upon Recovery from SICKNESS IOB . XXIII . 10. When He hath Tryed me , I shall come forth as GOLD . THere was a Man in the Land of Arabia , whose name was Job ; and that man was perfect and upright . The Church of GOD is enriched with an excellent History , in an elegant Poesie , relating the great Prosperity , the sad Adversity , and strange Recovery of that perfect and upright man. T is probable , that he was an Edomite , and the very Iobab whom Esau was Great-Grandfather unto ; but this I am sure of , He was an Israelite indeed ! From a Rich and Fair estate , He suddenly became , As poor as Iob ; and while he was in this poor Condition , his noble Friends gave him their friendly Visits and Respects . Many admirable Dialogues now passed between them ; wherein they endeavoured to Accuse and Convince him of some remarkable Iniquity , as the Cause of his Calamity ; and he laboured to vindicate himself ; to assert his own Integrity and Sincerity . In our Context here , the good man is expressing his Willingness and Readiness to appear before the Judgement-seat of God ; and in our Text , he declares what he expects would be the Result of his Tryals by the Lord. He comforts himself by those two Considerations . First , that God's Knowledge did reach him . He saith , God knowes the way that is in me ; q. d. Tho I cannot see God , yet God can see me ; and the most inward Purposes or Appetites of my mind , are not concealed from Him. And Next , that God's Tryal would clear him . This is the Article that lyes before us to be Explained and Improved ; and the Doctrine , which may guide our Discourse upon it , is , That Good men come forth as GOLD , under and after the Trials of the Almighty God. It is by the ensuing Propositions that we may arrive to right thoughts about the Truth before us . Proposition . I. There is a various Tryal which the God of Heaven causes to pass upon His people . No Christian can be without his Tryals . But there are especialy two sorts of Tryals which ou● God will subject us all unto . First , There are the Trials of Divine Examinations , Which will be critical upon us . T is said in Psal. 11. 4 , 5. The Lords eyes behold , and His ey-lids try the children of men ; the Lord sounds ( as the French Translation hath it ) both the righteous and the wicked . Every man in the world falls under the Notice , and so , under the Tryal of the omniscient God. The all-seeing Eyes of God , as it were , Examine us , and His Ey-lids knit themselves for a Scrutiny into our Hearts and lives . The blessed God will pass a Iudgment , after a Trial upon us ; whether we truly love Him and seek Him , or no. We are told in Psal. 7. 9. The righteous God trieth the Hearts and the Reins ; an Assertion , an Expression , it may be , more than seven times repeted in the Word of God! The Examination and Observation of God , extends it self to the most interior parts of men ; the motions of their very Hearts and Reins come under His exactest Cognizance . Every man may so far say after that godly man , in Psal. 17. 3. Lord , thou hast proved my heart , thou hast visited me , thiu hast tried me . To use a Similitude made Legitimate and Canonical by the Apostle himself , in Heb. 4. 13. The Sacrificeing Knife of old , never did penetrate so far into the Bowels of the Creatures it was imployed upon ; it never laid them so ●aked and open , before the standers-by ; as the examining Eye of God makes a discovery of what is in our Souls and our wayes . Secondly , There are the Trials of Divine Dispensations which we must have Experience of ▪ God's Providences are our Probations ; by them we are tried what we are . The things which befal us in the world , fetch out of us , those things which manifest what metal we are made of . Particularly , t is said in 2. Cor. 6. 3 , 7. We are Approved by things on the Right hand and on the Left. First , The Merciful Dispensations of God , are Trials of us : these are Trials on the Right hand . It is a sacred Proverb , in Prov. 27. 21. As the Fining-pot for silver , and the Furnace for Gold , so is a man to his praise ; or so the mouth which praises any one , is to try him . As when a man is praised by his Neighbour , so when a man is Blessed of his Maker , he is then tried unto the utmost . Honours from below , do Indicare virum ; they soon Try & show the man that is perfum'd therewith ; and the same is done by Merc●es from above . Therein the Lord brings us , as He did the Souldiers of Gideon , to a River of Plenty , and He saies , as in Iudg. 7. 4. Now I will try them there . The Favours of God , as it were , put us into a Crucible , in a Furnace , where it soon becomes apparent , whether we fear him or no. They are so many Trials , Whether we will hear God speaking to us in our prosperity ; or whether when we wax fat , we shall kick against the Lord. Secondly , The Afflictive Dispensations of God , are likewise Tryals of us . And these are Trials on the Left hand . So much is intimated in 1. Pet. 1. 6 , 7. Ye are in heaviness thro' many Temptations , that the trial of your faith , being much more precious than that of gold which perisheth , though it be tried with fire , may be found unto praise . All Afflictions are Tentations ; by them we are tried whether we have the Grace of God in us or no. T is Faith , but not Faith alone , which our Troubles here are the Trials of . A Sick-bed is a Furnace , a Reproach is a Furnace , a Loss , or a Goal is a Furnace , in which t is tried whether we have the spirits , not of Bastards , but of Children in us . Hence we read of A great Tryal of Affliction . Afflicted persons may make that Confession in Ps. 66. 10 , 11 , Thou , O God , hast proved us , thou hast tried us as silver is tried ; thou hast laid Affliction upon our loins . Hereby we are Try'd whether we will despise the Chastning of the Lord , or whether we will faint when rebuked of Him. Proposition II. Upon the Trials of God , good men come forth as gold . There is that in Gold , which good men may be compar'd unto . We read in Deut. 1. 1. about the mountains of Dizahab : that is , the Golden mountains ; because Gold was probably dug from thence . The Churches of God in the world , are such Mountains of gold . Every true Believer is a rich lump of Gold before the Lord. Of such persons t is said in Lam. 4. 2. They are the precious sons of Zion , comparable to fine gold . There are diverse properties in Gold , which a good man will have a blessed Resemblance of . I should offer you not Gold , but Hay and stubble if I should read you here a Lecture of Metallogy , or discourse to you all that I could Philosophize about this King of Metals . Let me only touch on a few common Reflections , As now , Gold is a pure metal . Hence we read near some scores of times in the sacred Scripture , about pure Gold. It will not readily admit a Mixture ▪ or an Alloy with more imperfect Metals ; unless with Silver : Especially the Dust-gold of Guinea , Gold whereof Iob saith , t is Dust of gold : wonderful is the Purity thereof ! Thus a good man is a pure man ; He is one of those that are called in Matth. 5. 8. The pure in heart : He is pure in his Ends , pure in his principles , pure in his practises , pure from the dross of Lust : and he is not so much Nominally as really , A Puritan . Again ▪ Gold is a Ductil Metal . T is marvellously extensible when beaten into Leaves ; t were incredible to tell how far one Grain of Gold may be extended and continued . So dense and compacted , and united , are the parts of it , that an Ounce of it may be beaten ( I suppose ) into a Thousand Leaves . Thus a good Man can be Drawn forth into large Expressions of goodness and vertue . It was said by such an one in Psal. 11. 3. My goodness Extendeth . He extends his Piety , his Charity , he extends his lnfluence far and near ; and he is a Diffusive good . Once more , Gold is a Beautiful metal . 'T is called , Aurum , for that very cause ; ab Aura , i. e. a Splendore . T is a shining and glitt'ring thing ; and hence things that are very splendid , are said to be covered with ●ellow Gold. For this reason , an Hook of it once catch't 〈◊〉 by the Lust of the Eye . Thus , a good man has a transcendent Beauty in him . To such an one , t was said in Cant. 6. 4. Thou art Beautiful . There is a Lustre on the Face , and a Lustre in the Walk of such a man ; he has even the Splendor of A light in the world . Furthermore , Gold is a Durable Metal . Tho' the Bible affirms that it is Corruptible , and ●●●kerable , and Perishing , yet there is a mighty Strength to be ascribed unto it . It will endure the hottest Fire with small or no Dimin●●●on ▪ and Aqua-fortis it self will not eat into it . ●●ch an Enduring thing is a good man. His Character is that in Matth. 24. 13. He shall endure to the end . No Fire , no Water , no Vexation shall consume his Devotion . He is the Overcomer , whom neither the Flattery nor the Fury , neither the Frowning nor the Fawning of any Tempter can dissolve the Religion of . Moreover , Gold is a Ponderous Metal . Even Lead it self in its weight , is to Gold as far short as Sixty is of an Hundred ; if I mistake it not . Such is the Quality , such the Gravity of a good man. A godly man is a Weighty man. T is said in Prov. 12. 26. A righteous man is more excellent than his neighbour . One such man will weigh down multitudes and myriads of other men . His being a pondering man , it soon makes him become ponderous man. His unconverted Neighbourhood may own of him , Thou art worth ten thousand of us . Finally Gold is a precious Metal . It s precious for the Vse which t is of in Nature . Rich Cordials and Medicines are to be extracted from it . It s precious also for the Price which t is of in Esteem ; the Auri sacra fames , the unhallowed Appetite which men crave it with , prefers it above all common things . T is in Scripture-phrase a precious thing indeed , of which it might be said , It is more precious than gold . But of a good man might such a thing be spoken : it may be said of such a man , as in Isa. 13. 12. The man is more precious than fine gold ; even than the golden wedge of Ophir ; [ i. e. Peru , as some with much pretense of Reason do conjecture it ] A gracious man , is a precious man ; all Beholders ought to put a value upon him ; he is even , precious in the eyes of the Lord. Thus like to Gold will good men come forth , under and after the Tryals of the Lord ; which comprehends these two Conclusions in it . Conclusion . I. A good man is found good by the Examinations of God. When God comes to try a good man , He finds the heart of the man to be right before Him. The good man may say with him in ● . Chron. 29. 17. O my God , I know that thou triest the heart , and hast pleasure in uprightness ; as for mee , in the uprightness of my heart have I offered . Indeed our God uses not an Extremity of Justice and Rigour in our Trial ; He would find a world of Iniquity in us , if He did ; and He would utterly consume us . The Lord said in Isa. 48. 10. Behold , I have refined thee , but not like silver . No , the Refiner of gold or silver will not allow the the least measure of Dross therein . But our merciful . G●d overlooks many grains of Corruption many grains of Defilement & of Debasement in us ; for we all have our Grains . However upon the Trial of a good man , the good God pronounces this of h●m , This is a d●●r Son and a pleas●nt ch●ld , I will surely have mercy on hi● ; He pronounces this , I find good metal in the soul of th●●an , and he shall be mine in the day when I make up my Iewels . The Devil , the Satan , who is the Accuser of the Brethren , he may load a good man with Calumnies not a few ; that evil spirit will accuse a good man as guilty of Hypocrisie in the power of it ; but the Holy God brings it unto a Tryal , and then He pronounces as in Iob. 2. 3. I have tried him ; and he is my servant , a perfect and an upright man ; One that feareth God and escheweth evil ; and still he holdeth fast his integrity . Conclusion . II. A good man is made better by the Dispensations of God. It is to him that there is granted the Fulfilment of that promise in Rom. 8. 28. All things shall work together for good . As for the merciful Dispensations of God , these do encline as well as oblige a good man to all manner of Obedience ; they cause him to think , What shall I render to the Lord ? they cause him to say , I will fear the Lord and His goodness , I will never sin against so good a God as He. Thus we are told in Rom. 2. 4. The goodness of God leadeth to repentance . It even melts and breaks the heart of a good man , so that he cannot find in his heart after such deliverances again to break his commandments . As for the Afflictive Dispensations of God , these also cause a good man more than ever to Abound in the works of the Lord ; they put him upon more Thinking on his waies , and upon turning his feet more unto the testmonies of God. It was said in Psal. 119. 71. It is good for me that I have been afflicted ; that I might learn thy statutes . A good man gets this good thereby ; his Wisdom and his Vertue is thereby augmented ; and he Learns Obedience by the things which he suffers . USE . There is a two-fold Exhortation which I must now bespeak your earnest Heed unto . I. Let us approve our selves as Gold under the Examinations of the Blessed God. There are who take notice that the Original in Job . 37. 22. is , Gold cometh out of the North. God grant that the best Gold may here be found in our North ! that you the inhabitants of the North may for your Vertues be as Gold before the Lord. Yea , that North-Boston may be like Havilah , and it may be said , The gold of that land is good ; or , there are Extraordinary golden and precious Christians there . T is a Three-fold Counsel which you may therefore be advised with . Counsil . I. Beleeve , and Expect the Trials of the eternal God. Beleeve that God now does Vnderstand what you are . It was an Article in that famous Prophets Creed , in Jer. 12. 3. Thou , O Lord knowest me , thou hast seen me , and tryed my heart towards thee . O that every one of us were enough sensible of that awful solemn Truth ! T is a common thing to say , God knowes my heart ; but who does enough lay that thing to heart ? Who reckons any more upon it than the false Gehazi did ? It was an Orthodox perswasion in Psal. 139. 3 , 2. O Lord thou hast searched me and known me ; thou understandest my thought afar off . T is very certain , that every one of our thoughts are known to the infinite God , even afar off , long enough before they come into our minds . But , O Lord , who has believed our Report ? Men and Brethren , do you beleeve it , and apprehend it , and reallize it . Beleeve it , that God is all Eye , and that He needs not a Glass Window in your breasts for the Exploration of you . Beleeve it , that the eyes of the Lord run to & fro , through the whole earth ; and that he will not by a Mistake drop a Blessing wrong as blind Isaac did of old . Yea , let it be a frequent Meditation with you , All that I am , and all that I think , is well known unto the Lord. And Expect that God will one day Discover what you are . There is a Day of Discovery that shall shine upon us all ; and , Behold the Day comes that shall burn as an Oven , and all that do wickedly shall be stubble in it . Expect that the great God will have a Snare in this world , for your Detection . Ever now & then there happen some Discriminating Things , That they which are approved might be made manifest . God will have His Times and His Wayes , possibly to uncase our hearts before all our Neighbours . It was said of that blessed man in 2. Chron. 32. 31. God left him ( in one thing ) to try him , that he might know all that was in his heart . You may look for some Temptation before you dye , which will make the Inclinations of your souls notorious to the world ; especially , If your Hearts be not right with God. It is a Simile us'd by one of the Ancients , for it ; You shall have an Ape drest in the Attire of a Man , for a while imitating the Look , and shape , and Gesture of a man : but if a Nutt , or an Apple be thrown before him , he soon showes what he is . Thou Hypocrite , the Lord will have something to throw before thee , which Object will decoy thee into a natural suitable Expression of thy self ; and as our Lord speaks , in Rev. 2. 23. All the Churches shall know , that I am He that searcheth the Heart . Expect also , that the great God will have a Bar for your Detection in another world . T is confessed by all Christians , as in 2. Cor. 5. 10. We must all appear before the Iudgment seat of Christ. O that we could every one of us now seriously place our selves before the Iudgment seat of God! Remember , O immortal souls , that you must all very shortly appear before a Iudge who hath Eyes like a flame of fire ; and you must then be exposed in the full view of Heaven & Earth . Remember that you shall then have no Vizard , no Disguise to cover you , but all men and Angels must hear truly what you are . It was the warning in Eccl. 11. 9. — know thou , that God will bring thee to Iudgment . Even so Know thou , that thou canst not avoid the day when God shall bring every worke into Iudgement , with every secret thing . Know thou , that when the dead , small and great stand before God , then thou shalt stand among ' em ! Know thou , that tho' thou shouldst then shriek , O Rocks , hide me , or O Mountains-defend me , the the Rocks and the Mountains would be deaf unto that lamentable cry . Holy Ierom could say , Wherever I am , or whatever I do , Methinks I hear the Alarums of the last Trumpet , Arise ye dead & come to Iudgement . O that you would often Reflect upon the Day , when God shall judge the secrets of men by Iesus Christ. Counsil . 2. Cry mightily to God , that He would give you the Gold which will endure all Tryals whatsoever . Our Lord saith unto us in Rev. 3. 18. I counsel thee to buy of me Gold tried in the fire . That Gold is Grace ; let us buy that is , let us beg it of Him. Let us make that our servent & our frequent Prayer , in Psal. 119. 80. Let my heart be sound in thy statutes , that I may not be ashamed ! Be careful and prayerful , that you may be New Creatures and have the Root of the matter in your souls : Be careful and prayerful , That you may have Oyl in your vessels : Be careful and prayerful , That you may have in you , the well of water which springs up into everlasting life . Let your prayers be restless , till you find that you are indeed Born again , indeed Converted , indeed Sanctified . As for the Grace of God , my son , seek it as silver ; for indeed , the Gain of it is better than fine gold . Counsel , 3. Often bring your selves to the Tryals of a Self-Examination . T is the Charge of God , in 2. Cor. 13. 5. Examine your selves whether you be in the Faith ; prove your own selves . Your souls are as Vessels , then Pierce them to see what they have . Your souls are as Metals , then Touch them to see what they are ▪ Such are the Allusions of the Holy Spirit there . Know thy self , was a golden Rule of Old , and it will make a golden Saint when we make much use of that Rule , Try thy self . We are to use the Word of God as a Glass in which we are to behold our selves ; and we are often to compare our selves with what is therein required of us . When we are in a Meditation , as we should every day be upon some Truths of God , we should then examine ourselves , Whether we are moulded according thereunto . And when we are under a Visitation , as we sometimes are , by the Rods of God , we should then Examine our selves , as they that of Old said , Let us now search and try our wayes . Especially when we are approching to the Table of the Lord , Self-Examination is not then to be omitted . So hath the Apostle urged , in 1. Cor. 11. 28. Let a man examine himself , and so let him eat of that bread , and drink of that cup. T is a fearful Impiety and Presumption , for a man to sit down at the Holy Supper without enquiring , Have I a Wedding garment on , or no ? Yea t is convenient for a man every Evening , before he sleeps to examine himself and ask , If I dy this night , is my immortal spirit safe ? O tremble exceedingly least your doom should be that in Jer. 2. 37. The Lord hath rejected thy confidences , and thou shalt not prosper in them . Therefore be much in Examining your selves . Examine Whether you have true REPENTANCE . Wherefore Try whether you are at so much pains for no Outward and Earthly thing , as you are for the mortification of every lust . And Try whether Afflictions themselves are welcome to you , when you see you sins thereby embittered and subdued . Examine Whether you have true FAITH . Wherefore Try whether your Souls are extremely affected with the blessed Fulness & Glory which is in the Lord Jesus Christ. And Try whether your hearts most affectionately close with the Gospel-way of Salvation by Jesus Ch●ist , so as cheerfully to venture the Lives of your souls upon it . Examine , Whether you have true LOVE . Wherefore Try , whether any thing that has a Tendency to promote the Honour of God , be readily embraced by you , as a thing more desirable than all the Riches in the world . And Try whether you count no Service too much to be done for the People of the Saints of the Most High. Put the Question to your selves , and let the Preface of your Answer be that Request in Psal 139. 23. Search me O God , and try me , and help me to know my self . To be much in such Self-Examination is the way to be a Golden Christian , and indeed , none but such an one will have a Value for the Exercise . II. Let us also approve ourselves , as gold , under the Dispensations of the Blessed GOD. Particularly , First . Let them that are in Prosperity behave themselves well under the Tryals of the Lord. It may be that you are come to have store of Gold ; O that you may Be like what you Have ! T is possible that you have been in much Distress and Sorrow : But God has brought you forth , as t is said He brought Israel out of Egypt , in Ps ▪ 105. 37. He brought them forth with Gold. Consider , That God is now Trying of your Faithfulness . No doubt , you have sometimes promised the God of Heaven , That if you might have such a measure of Health and Strength , or , That if you might have such a Degree of Estate and Honour you would glorify God with a wonderful Activity . Well , saith our God , I 'll try . God is trying whether you will be true to those Professions and Engagements , which you made before He so smil'd upon you . God is trying whether you will not Confirm that Observation , in Jer. 17. 9. The Heart is deceitful above all things and desperately wicked . Consider moreover , That God is now trying of your Thankfulness . A very terrible Wrath is denounced against them in Deut. 28. 47. Who serve not God for the abundance of all things . God gives you an Abundance of all things , and it is to try whether you will serve Him , and praise Him for it . God is Trying whether you will now often say , Bless the LORD , O my soul , and all that is within me ! God is Trying whether you will now think , What shall I render to the LORD for all His benefits ? Let us be as Gold by affording now a good Experiment . Secondly , Let them that are in Adversity , likewise behave themselves as under the Tryals of the Lord. We may most or all of us , Lament , I am the man that hath seen Affliction ; there is a Variety of Calamity which we are try'd withal . God forbid that we should procure to our selves the Brand set upon that wicked man of old , In the time of his Distress did he trespass yet more against the LORD . Never was there in this world a more doleful sight than that of a Theef on a Cross , yet Neglecting and Affronting the Son of God. We that have been lately under Affliction , ( particularly , under that Affliction of Sickness ) have as it were lain among the pots ; God has as it were laid us by among the meanest Lumps of clay ; but O that we may now come sorth Doves , having Wings covered with Silver , and Feathers with yellow Gold ! O that we may come forth of our Tryals more gracious , more Savoury , more Heavenly , than ever we were in our lives before ; that the Iron-Age of Grief may issue in a Golden-Age of Grace , unto us ; that our Adversity may procure more grace to to us , than ever the Prosperity of Solomon did gold to him . T is to be desired , that the Transmutation of Metals may be Exemplified in us ; and that the most exquisite Vitrioli● powder may not be so powerful , to make Natural gold , as the Dust of Affliction may be to make Spiritual gold of our souls . Look to it , Lest our Character be that , Reprchate Silver , which is rejected by the Lord. The First DESIRE . Let us come forth more out-of-Love with Gold which perisheth . Our GOD hath taught us that no gold will deliver from Death and Hell ; and that no gold can be carried away with , us at our Departure hence . Our God hath told us , That though we should have never so much gold about us , we may in a moment be taken away from all . Wherefore Let us become Indifferent unto gold , and all the Delights of this miserable World. Look , Look upon thy most golden Comforts , and imagine thou hearest that Voice of GOD , in Prov. 23. 5. Wilt thou set thine eyes upon that which is not ? When one of the Martyrs had money proffer`d unto him , he Refused it , saying , The Coyn is not current , in the Countrey to which I am going . O despise all gold but what will be Current there . The Second Desire . Let us come forth more Admiring of , more Affected with such things as are better than gold . The Fear of God is one of those things , Whereof t is said it Job , 28. 16. It cannot be valued with the Gold of Ophir . Let it be then our prime and cheef Study , to be daily acting of it ; yea , Since we have lately seen Time loudly calling on us to Redeem it , Let a Respect to God now ennoble all the Actions of our Lives . The Word of God is another of those things , Whereof t is said , in Psal. 19. 10. It is more to be desired than much fine Gold. Let us then set an unspeakable Value thereupon ; Yea , since we have lately seen an End of all Perfection elsewhere ; Let the Bible of God be now more than ever the Companion of your Solitary Hours . Finally , The SON of GOD , is the Pearl of great price , which no Gold is to be equaliz'd unto . We read of a Brazen-Serpent [ or more truly a Coper-Serpent ] marvellously useful to Israel of old , O let us now Esteem the Antitype of that Brasen or Coper Shadow , before the Richest Gold. The holy God has newly sent me back from the Sides of Eternity to tell you , That One CHRIST is worth ten Worlds . T is a thing whereof you have been heretofore advised with frequent , solemn , lively Warnings , from the Eternal God : As Ioshua could say , in Cap. 24. 27. Behold , this stone shall be a Witness , for it hath heard all the words of the Lord. So may I say , Let this Pulpit , and these Walls and Seats and Pillars Remember , if you have forgotten , That you have been often told , All the gold in the world is not worth one Christ. And behold , I repeat unto you one Warning more . Let this House be a Witness , and be you witnesses of it O ye Angels that are invisible here ; That it has been earnestly affirmed in our Hearing , A Christ is better than a Thousand Worlds , and they that sl●ight Him , will be miserable for infinitely more than ten Thousand Ages . LIFE DESIRED . Vpon the Death of a Relation . Psal. CXIX . 175. Let my Soul live , and it shall praise thee , and let thy Iudgements help me . SWeeter Words than these could not come from the Sweet Singer of Israel himself . The Hundred and Nineteenth , is the longest , and yet , if the Comparison be not odious , the sweetest , of all the Psalms ; and perhaps the Psalm , like the Grace wherewith it was Composed , has a growing Sweetness , towards the Conclusion of it . The one and twentieth Octonary in this excellent Psalm , is a Bundle of Heavenly Affections ; this two and twentieth Octonary is an Heap of Holy Petitions . There are especially Six Petitions in this last part of the Psalm . The fourth and fifth of them are in the words now before us . He begs , First , for his Life , then for God's Help . The Life petition`d for , may be understood as Two-fold : it is called , The life of the Soul ; both Natural Life , and Spiritual Life may be intended in that Expression . But cheefly the former . Let my soul live ; it is q. d. Let my Self live . T is an usual Hebraism . In that signification it was the Choice of Sampson , Let me dy , in the Hebrew it is , Let my Soul dy with the Philistines . The Help petition'd for , has Two Things declared concerning it . We have the For-What of this Help ; this is , That he might attend the Business for which he desired to live ; namely , To praise God. And we also have the From-Whence , of this Help ; this is , From the Iudgments of God. Thy Iudgments ▪ this is one of the Ten various Phrases used here , to signify , the Wayes and Means whereby God , reveals Himself unto the world . In short , the Doctrine before us , is , That While we pray to live , we should account the Praises of God to be the Cheef End of our Life , in which the Judgments of God are to be sought and used as our Help . The Propositions which may shape this Truth unto our minds are these . Prop. I. The Praise of God is to be accounted the cheef end of our Life on Earth . If our Souls do live in our Bodies , if we enjoy that Life which is an Union between Soul and Body , this is to be the End of it ; That we may praise the God of our lives . It was the pious Expectation of the Psalmist , in Psal. 118. 17. I shal not dy but live , and declare the works of the Lord. This is to be the Resolution of every man. Can we say , I do not dy but live ? We should add , I will then declare the Praises of the Lord. The first Question that the Thoughts of men should be employed upon is , What is the Cheef End of Man ? The true and Just answer To that Question is , The Cheef End of man is to glorifie God. Well , put the Question so , What is the Cheef End of Life ? The Answer to that Question too will be the same ; It is to glorifie God. To praise God , What is that ? To praise God , is to Render and Procure , a due Acknowlement of His Excellencies . Indeed all the Duties of Religion are Contained in this Comprehensive thing . When we own , when we serve , when we Adore the Great God in any or all the waies of His Worship , Then we praise Him ; and we further praise Him , when we provoke others to join with us in doing so . This , This Praise of the LORD is the End of our Life in the World. This is the End of our Being . We are told that We have our Being in God. Of all things whatever this is then most Reasonable , that We should have our Being for God ; and our Being for Him , is not expressed without our praising of Him. The blessed God looks from on high upon mankind , and saith , as in Isa. 43. 21. This people have I formed for my self , they should show forth my Praise . Now that which is the End of our Being , is the End of our Living too . Two things are to be affirmed of it , First , The Law of God doth Appoint this as as the End of our Lives . Unto every man living , this is the Voice of God , I spare thy life , that so thou mayst live my praise . It is said in Rom. 14. 7. If we live , we are to live unto the Lord. What the Apostle saith of Eating and Drinking , may much more be said of Living ; as in 1. Cor. 10. 30. It must be unto the Glory of God. God gives our Lives , God keeps our Lives , and this is His reveled , His Preceptive Will concerning our Lives ; Man , I suffer thy life , yea , I support thy life , that I may be praised , loved , admired by thee as long as thou livest . It was an heavy dismal Charge against Belshazzer , in Dan. 5. 23. God in whose Hand thy breath is , thou hast not glorified . The Almighty God gives us notice of this , Thy Breath is in my hand ; at the same time He also requires this of us , Let thy life be to my pr●ise . That man makes a sacrilegious Incroachment and Invasion upon Gods Right , who makes not God●s Praise , the End of his living upon God`s Earth . There is therefore , Secondly this to be added thereunto . The Heart of man should Embrace this as the End of our lives . It becomes every man to say , I live that God who is worthy to be praised , may have the praises of my Obedience to Him. It was the godly purpose of the Psalmist , in Psal. 147. 2. While I live I will praise the Lord. And a kin to this is the Right Thought , which every man should entertain , I do live , that I may praise the Lord. Hence this is one of the principal Pleas which the Saints have used in their Sup●lications for their Lives . Good Hezekiah pray'd in his Distress , Lord , let me live . And what was his Argument ? It was that in Isa. 38. 17. 18. The Grave cannot praise thee ; the living , the living , he shall praise thee . The heart of man should readily close with such an End for the life of man. Satan saies , Thou livest only to Enjoy the delights of the Flesh in the world ; thou livest only to seek , to get , and to tast the saecular pleasures provided for thee . The soul of man should rise with unspeakable Indignation at this wild proposal . On the other side , our God saies , The Business of thy life is to magnifie Mee , to make my Praise glorious . Here now , Here the Soul of every man should fall in , and Reply , This is all my Salvation , and all my Desire . But this leads to PROP. II. Prayers for life are then , and only then rightly qualified , when they have Respect unto the Praises of God. To clear this matter , there are these things to be conceived . One Conclusion is , That the Living on Earth have many peculiar Opportunities to be Praising of God. Indeed , Blessed are the dead who dy in the Lord , for they too are alwaies praising of Him. But yet they rest from some Praises , when they rest from their Labours here . The departed Saints are continually shouting , H●llelujah , Hallelujah , before the Throne of God. The Saints , they are joyful in glory ; and the High Praises of God are perpetually Proceeding from those blessed Souls . But Christians in this world have their peculiar Opportunities , to be Glorifying of Him that made them . This did the Psalmist speak in Ps 88. 11. Shall the dead praise thee ? To instance in some particulars : The Living here may be praising of God by the Discharge of many Relations , which the dead Saints are strangers unto . We may now praise God as Parents , as Masters , as Officers in the the Church or Common-Wealth . All those Capacities will dy with us , when we shall go hence and be-no more . Again , The Living here may be Praising of God , by Bearing many a Witness to the Truths and Wayes of the Lord Jesus Christ. We may now bestow many Rebukes upon the Errors and the Evils of a sinful World. We may part with and esteem , an Estate , with our Ease , and our Life it self , out of Respect unto the Name of God. But our Testimonies expire with our Lives . Once more , The Living may be Praising of God by Advancing His Kingdom here below . In this Life we may be instrumental to Convince and Convert Vnregenerate Sinners , to build up the Church of the Lord Jesus , and to Do good among the ignorant by an Exemplary Conversation . But this is to be done only below the stars . Furthermore , There are Graces proper to this Life which God is praised by the Exercising of . The Tears of Sorrow for Sin will be dry`d up , when we come to the State in which all Sorrow shall flee away . Charity in Giving and Forgiving to them that need it , — there is no occasion for that Charity among them that are above ; they are all perfect and happy there . Patience under Tryals belongs to our present Condition only ; there are no Afflictions to trouble us , when our few dayes full of trouble are passed away . In a Word . Our Spiritual Warfare is to be attended only in this Valley of the Shadow of Death . We cannot fight the Battles of the Lord , and therein we cannot shew the praises of the Lord , when we are arrived at the End of our Faith the Salvation of our Souls . Our Fight is done , our Crown is come when we have been Faithful to the Death . A Second Conclusion is , That Opportunities for the Praising of God are the things for which we should desire to be living on Earth . There is a Three-fold Desire of Life which the Living have . There is a Natural Desire of Life . This is common both to good men and bad men . Nature it self startles at the Approach of Death ; Innocent Nature shivers and recoyls , when this King of Terrors is ready to lay his cold l●y hand upon us . This was Ioab's Desire : that valiant Souldier , The Lord-General of Israel himself , in 1. King. 2. 28. being in cold blood under Apprehensions of Death , fled unto the Horns of the Altar , as a Sanctuary to save his Life . There is also a Sensual Desire of Life . This is that which Bad men are under the power of . Many are loth to dye because they would not leave the Pleasures and Profits and Honours which did surround them here . They are like the Miser who on his Death-Bed , hugg'd his Baggs of Gold , and cry'd out , Must I leave you ? Must I leave you ? Their Love of their Life , comes from their love of their Flesh. This was the Rich Fools Desire , in Luc 12. 20. He wished for many Years , that he might eat and drink , and be merry here . There is likewise a gracious Desire of Life . And this is that which good men are affected with : They desire to live , because they desire to praise . They would live , because they would honour God in those matters & those manners for which their Lives do afford them blessed Opportunities and Advantages . Now this gracious Desire of of Life is a Regular Desire . A Desire of Life for the Praise of God , is the only Desire of Life , that will have praise of God. This was David's Desire when he was visited with Sickness , when he was weak , and his Bones were pained , then said he in Psal. 6. 5. O save me , for in Death there is no Remembrance of thee , in the Grave who shall give thee thanks ? Such Desires are the only right and chast Desires . It is not fit for a Christian to say , I desire to live , because I am afraid to dy . Much less is it fit for him to say , I desire my life in the world , that I may turn and wind still the Affairs of the World. But This is that which Leg●timates the Desire of Life : As every thing is to be i●●roved for God , so every thing should be desired for God. And thus Life it self . We are daily Praying , as he in Psal. 102. 24. O my God , take me not away in the midst of my dayes . Well , Our God enquires of us , Why art thou unwilling to be taken away in the midst of thy dayes ? We should have this to be our true Account of it , Because , O Lord , I am loth to be taken away in the midst of my Praise . PROP. III. The Judgments of God are to be sought and used by us as our Help in those Praises of God which are the End of our life . There are blessed Helps , which God hath provided for us , by which we may be both Assisted in and Excited to , the work of our lives . Behold a double Help , both implyed in the Iudgments of God. And he that shall consult other passages in this Hundred-and-nineteenth Psalm , will find both under this Notion insisted on . The Scriptures of Truth , and the Troubles of Life . First , The Word of God is to be sought as the Help , of our Praising Him. The Prophet of old could say as in Mich. 6. 8. The Lord hath shewed thee , O man , the thing that good is . Thus , the Lord hath shewed us how to be praising of Him , by living to Him. But Where has he shewed it ? Truly in the sacred Bible . The Bible is the Directory given to us . Every Child is well taught to say , The Scriptures of the Old and New Testament are the Rule which God hath given to instruct us how we are to glorify Him. To order a Life in a dark world , is as hard as to manage a Ship in a dark night , we are in the Dark about the Practises which our lives are to be employed in . What shall we then do that we may leave no part of our due Homage to God unperformed ? The Apostle speaks fully to this Case in 2. Pet. 1. 18. We have a sure word of Prophecy , whereto ye do well to take heed , as to a light shining in a dark place . There , There it is : our Bible is our Pole-Star : keep an eye to That and we shall shape a course Right . All the Directions , all the Promises , all the Threatnings of God , will be so many Helps , of our Obedience . If any man ask , How do the Scriptures of God help men in the Praises of God ? Know , The Scriptures themselves give an Answer thereunto , in Psal. 19. 7 , 8. The law of the Lord converts the soul , the testimonies of the Lord make wise the simple ; the statutes of the Lord rejoice the heart ; the commandments of the Lord enlighten the eyes . That Conversion , that Instruction , that Ioy and that Ligh● which the Word of God affords unto us , will be no little Help in the Praise of God. Secondly , The Rod of God is to be used as the Help of our Praising Him. The Lord sends many Afflictions upon us . An H●man , is afflicted in his mind : a Iob is Afflicted in his Estate ; a Gaius is afflicted in his Body , a Paul in his Credit , and a David in his Children , they live ill and they dy worse before him . What is the Use we are now to make of these things ? Truly our Afflictions are to be the Help of our Devotions . It is the Call of God in Mic 6. 9. Hear the Rod. As we should hear the Voice of the Rod , so we should use the Help of the Rod. By our Afflictions we should be helped unto more Seriousness , more Watchfulness , more Fruitfulness . Now those things are to the Praise of the glory of the grace of God. Our Afflictions are the purgings & the prunings bestow'd by our God upon us . What are they for ? but , That we may bring forth more Fruit : and we are told in Ioh. 15. 8. Herein is my father glorified , if ye bring forth much fruit . Observe it : a Learning the Statutes of God , is a Rendring of Praises to God ; those two things are one . Now see what the Psalmist saith , in Psal 119. 97. T is good for me that I have been afflicted , that I may learn thy Statutes . This then is incumbent on us under every Affliction ; Our study should be , What Advantage , what Engagement to be more holy , is now put into my hands ! Every Afflicted man should ask , How may the Sorrowes of my life promote the praises of my God ? But for the Vse of these things . USE . I. Some Evil Desires are hence Rebuked and Condemned . Especially two sorts of Desires . First , Impatient Desires of Death , are to be Reproved . Something is to be said by way of Concession ; and something by way of Correction about such Desires . First by way of Concession , I would say ; There are some Desires of Death well-becoming a Child of God. Such were the Desires of Paul , in Phil. 1. 22. I desire to be d●ssolved and be with Christ. When we think of the day , in which we shall go to the the Spirits of just men made perfect ; and to Iesus the Mediator of the New-Covenant ; When we think of the day in which the Lord will deliver us from the hand of all our enemies , and from the hand of SIN ; O the thoughts of it should fill our Souls with Raptures of Joy ! they should cause our hearts to leap and spring within us . In is an allowable thing to be almost angry with Time , to call upon slow Time , and say , Fly apaces Fly away , O Time ; Come , O Eternity , come and fetch me into the presence of the Lord. The Visions of the Lord Jesus may cause us to say humbly with aged , faithful Simeon , Lord , let thy servant depart in peace . The Chariots of Death , sent by the Lord Jesus to fetch us unto Himself should be as welcom to us , as the Waggons of Ioseph were to Iacob of old . It should cause us to Rejoice with joy unspeakable , and full of glory , when we think of the unspeakable joy and the full glory which we are going unto . There are holy longings and lookings of Soul , with which we may cry out , Why , why are His Churiots so long i'coming ? Why tarry the Wheels thereof ? But yet , Secondly , By way of Correction . If these Desires are with Impatience , much more if they are thro' Impatience , they become sinful before the Lord. The embittered spirits of Christians , have been sometimes too prone unto such Desires . It was an inordinate passion in Moses , when a froward people under his charge provoked him to say , in Numb . 17. 14. Kill me , I pray thee out of hand . Had God granted his Desire , he had lost Thirty years of eminent Service in the World. It was an irregular passion in Elias , when the persecutions of wicked men so tired him , as to make him say , in 1. King. 19. 4. O Lord , take away my life . It hath been an Observation , that Many good and , great men sit under Elias's Iuniper tree . As culpable was the Passion of Ionah , when the Withering of a Guord had that Effect upon him in Cap. 4. 8. He wished to dy . The like pang of Impatience , did that Pattern of Patience , Iob , fall into be spake as if he could hardly for bear laying violent hands upon himself . Even so far do the distempered , unbridled Wishes of many run . Their Desire of Death is a sort of Revenge on God ; they would as it were deprive God of the glory which He might have of them . Compose these desires , O ye raging Souls ; compose these Desires . Allay this Fever , this phrensy . It s not only an irreligious but an unnatural passion which you are carried away withal . You desire to dye ▪ Well , are you sure that the Death which you desire now , will not prove a Death which you shall Deplore throughout eternal Ages . It is said of the Believer in Psal. 91. 19. With long life will I satisfie him , and shew him my Salvation . It is a very disordered heart that will be dissatisfied with so great a mercy . Secondly , Vnsanctified Desires of Life are to be Reproved also . Of these Desires there are Three Sorts to be Reprehended . There are , first . Carnal Desires of Life to be blamed . Some desire to live , and wherefore is it ? It is because they desire to eat and drink and be merry . They cann't part with such Relations and Possessions as are here to be enjoyed . The Comforts of Life are the things that cause their Desires of Life . One once beholding his fine Accommodations made this Reflection thereupon , Haec faciunt invitos mori ▪ , these are the things that make us unwilling to dy . Unmortified Corruptions are the causes of these desires . Remember what the Lord hath said in Matth. 10. 37. He that loveth Father or Mother , or Son or DAUGHTER more than me , is not worthy of me . Thus may the Lord well say to the Subject of these Desires , If you had rather be with your friends on earth , than with your Father in Heaven , you are not worthy to be with me at all . And this by the way is to be said of them that desire the life of their Friends as well as of them selves . It is for the Interest of the Lord Jesus Christ that the dead Children which you lament , are dead ; or else they had not dyed at all . Now sais the Lord Jesus , If thou lovest those CHILDREN , those Relations more than me , and hadst rather have them with thy self , to my Prejudice , than to have them with me , to thy own Bereavement , thou art not worthy to have them with me at all . Secondly . There are Careful Desires of Life to be likewise blamed . Many desire to live only upon this account , Some Child , or some Charge they are concerned for . They have this or that Child which they cannot believe will be well provided for , when they are dead ; or they suspect what will become of such or such a Charge . There is indeed a Desire of Life on such a Score , which is not alwaies very severely to be found fault withal . But oftentimes there is too much Distrust in such a desire . Why cannot we venture our Families and the Concernments thereof , in the Hands of the faithful God ? The Lord has said in Jer. 49. 11. Leave thy fatherless Children , I will preserve them alive . And he still saies , I will be a better Father , and a better Friend unto them , than thou thy self canst be . Thirdly . There are Fearful Desires of Life which are blame-worthy too . When Death comes with that message , Set thy Soul in order , for thou shalt dy and not live , many persons are so terrified as to be even at their wits ends . O how they groan . I cannot dy ! Indeed Sinners that have not been born twice , may well tremble to dy once ; no body can blame them ; there is a Second Death , ready to sieze upon the forlorn souls that are not Regenerate . But such as have been truly turn'd to God in Christ , should not entertain Death with such Reluctancies . Can you not uprightly say , That if you were sure to be freed from Sin , you could be content to be struck by Death ? O then , be cheerfully willing to Dy. Thy soul will no sooner pass into Eternity but it shall experience that thing in Rom. 6. 7. He that is dead is freed from Sin. It is often pretended by men , I would live because , I would be more holy before I dy . T is well ; but there is not seldom a Deceit in the Pretence ; often something else is in the Bottom ; A Rebellion against the Will of God. Wouldst thou really and earnestly be holy ? Be willing then to dy as well as to live . Death is the way to Holiness in the Perfection of it . In short : Good was the Temper of that sick person who being asked , Which do you desire , to live , or to dy ? answered , I refer it to God ; and when it was again said , But suppose God should refer it to you ? reply'd , I would then refer it to him again . USE . II. Let us all be now Exhorted , that the Praise of Ged , may be duly accounted by us , as the End of our Life , in our Prayers for it . Let us not shoot beside our Mark , or live beside our End. Let us pray that we may live , and let us live that we may praise . It is the most lamentable plight in the world , that a man should spend his Life in Sinning against God , rather than in Praising of Him. But alas , This is the case of Multitudes , Multitudes among us . How few of us [ Consider of in seriously ] How sew of you that are now before the Lord , ever seriously thought with your selves , What is the Errand that I am come into the world upon ? Hast thou not lived above a Score of years in the world , and never yet seriously thought , What is it that God sent me hither for ? Every man here , I suppose , desires to live ; let your Prayers express those Desires ; and say after the Psalmist , Ps. 32. 8. My Prayer is to the God of my life . But more than so , Let those Desires be for the sake of your Praises ; and say after the Psalmist again , in Ps. 119. 17. Deal bountifully with thy Servant that I may live and keep thy Word . Three things are you to be advised unto ; yea Four things are to be impo●tunately prest upon you . First , Mark and Prize your Opportunities to be Pr●●●ing of God. Every man has his Opport●nities . Some have an Instrument of a Thousand Strings ; but the meanest of us all has an Instrument of Ten strings , for our God to be praised with . Let every man often enquire , What are my Opportunities to glorify God ? And let every man alwaies conclude , My Opportunities are my Treasures . Secondly . Let the Word of God Direct you in His Praises . Be often Consulting of that : Peace will be on al● , and Praise will be from all , that walk according to this Rule . A Bible , — Christians , let That be your Counsellour on all Occasions . The Psalmist could say in Ps. 119. 164. Seven times a day will I praise thee O Lord ; because of thy Righteous Judgements . Thirdly . Let the Rod of God provoke you to His Praises . If you cannot Bless God for your Afflictions , which yet , I think , is a thing attainable ; nevertheless , I 'm sure you should praise God in your Afflictions . Let God gain some Glory , and we shall gain some Good , by all our Sufferings . Take the counsil in Isa. 34. 15. Glorifie the Lord in the Fires . To Enforce these Three Things ; Consider that Thing wich is intimated in the Text. The Lives of your Souls are enwrapped in the praises of God. Saies the Psalmist , Let my soul live , and it shall praise thee . So I may say , Let thy Soul praise , and it shall live . A praising Soul , is a Thriving Soul. In this consisteth Life Eternal it self , The Life of thy Soul in the Third Heaven , will be the praise of thy God for evermore . Praise God for thy Life ; it is a mercy well worth praise . Praise God by thy life ; so thou wilt begin Heaven upon Earth . But there is a Fourth Counsil which more immediately concerns that part of the Congregation which are of my own Age , and have therefore a more peculiar interest in my Loves and Cares . T is to Young People here , that I take leave to say , Fourthly , Begin You now Betimes to live unto the Praise of the everliving God. My Brethren , you have not yet begun to live at all , if you have not begun to praise the Lord. You are Dead in Trespasses and Sins ; you are stark dead in the rotten , hideous , loathsome Graves of your Unregeneracy , if you have not yet begun to order your Conversation aright , and to ponder , How may I so offer praise as to Glorify God ? But is not this the deplorable Condition of many , many Young people here ? Conscience do thine Office ! Is not the Hour yet to come , is not the Day yet to dawn , when that young person ( whom thou art the Officer of God unto ) did by an hearty Covenant bind himselfe unto the Serving and the Praising of the Lord ? But what mean you , O ye inconsiderate Youths , to delay the Remembring of your Creator so ? In the Language of the young Prophet , whom God sent unto the Iews of old , let me say , thus saith the Lord , Consider your waies . Consider the Vncertainty of your Life which you have to be praising of God withal . As young as you are , you may dy before the most aged person here . It hath been truly noted , That The old man has Death before his face , but the young man has Death behind his back . The stroak of Death may sooner lay you in the Dust , than some whose Heads old Time hath snow'd upon . O look , and see , and let thy heart shake at the Apprehension of it . Thy Death stands , just behin● thee there with an Horrible Pole-Ax ready lifted up , saying as the Prince of old , Shall I smite them ? shall I smite them ? If the great God utter the word , Smite , smite , thou art gone beyond all Recovery . The Blessed God hath newly caused me to look into the Coffins of two very near and sweet Relations , neither of which had ever seen Twenty Winters in the World ; and with a strong hand He then said unto me , Go , Go tell the young people of Boston , and Charlestown , that this is that which they are all expos`d unto . Behold I am now come in Bitterness and in the heat of my spirit , I am come to Warn you of it , That You may dy before you are aware of such a dismal Change at hand . O do not procrastinate the praises and the Vertues which the God of Heaven Expects from you ; put not off until , Tomorrow ; For t is the admonition to be now set before you , in Prov. 2. 7. B●ast not thy self of Tomorrow , for thou knowest not what a day may bring forth . But Consider also , the Dreadfulness , of a Death , ensuing upon a Life not spent in the praising of God. O this Dying ! t is a solemn thing , 't is , A thing by it self : What followes it ? But that in Heb. 9. 27. After Death Iudgement . That Iudgment will be Eternal ; and if it come upon thee before thy turning and living unto God , it will be very Terrible . Hearken to this awful Truth and Voice of the Almighty God , and let thy heart quiver as under the loudest claps of Thunder at it ; If thou Dy before thy peace be made with God , and thy praise be given to Him , t is impossible thou shouldst escape the Vengeance of Eternal Fire ; Small Chip● as well as great Logs are horribly burn●●● 〈◊〉 there must thou too undergo most exquisite Anguishes , for infinitely more than as many Millions of Ages , as the Huge Ocean has Drops of Water in it . O Consider , these Terrors of the Lord , and immediately set upon His Praises . Now that you would come to these Resolutions , before you go from the present Exercise ! Entreat me not to leave you , or to turn from following after you ; but give me leave to press upon you at least this one Consideration more . Consider seriously , How exceeding Acceptable it will be to the great God , for such Young persons as you , to set upon praising of Him ! Your Praises , they are very much desired by the Lord , and not a little delightful to Him. He declares My soul desires the first ripe Fruit ; and He seem'd to express as it were some Hast , for the First Fruits under the Law of Old. The Lord in a sort longs to see you serving of Him with the First Fruits of your Age , and of your Praise . He saies as in Cant. 2. 14. Let me hear thy voice , for sweet is thy voice . The Voice of your Praises makes a matchless melody in the ears of the God that has call'd for them . The very Chatterings of our infants are pleasant unto us ; the Praises and the Devotions of young persons are so unto Our Father which is in Heaven ; and he asketh for them with ungainsayable Importunities . 'T was said unto a young man in 1. Chron. 28. 9. If thou seek the Lord , He will be found of thee , Even so . If thou ( that art a young person ) praise the Lord he will be pleased with thee . One that owns an Orchard full of many fruitful Trees , will take a most particular and affectionate Notice of a young Tree beginning to have some little Fruit upon it : Our Father is such an Husband man. Young Iohns , are they that prove the Disciples whom Iesus loves . Young Iosiahs will have special Comforts in this , and special Honours in another world ▪ And , yee Hearts of Adamant , are you not yet overcome to resolve , I will now praise and serve the great God! O let not your Answer be , I am almost perswaded ; but become Altogether so . As t was said of him , Behold he prayes ! thus let it be said of you , Behold he praises ! How , How can you be deaf Adders before the Charms of these Considerations ? Lord visit the hitherto-unperswaded young people here ; O make it the Day of thy power with them ; and keep these things in the Imagination of the thoughts of their hearts for Evermore . FINIS . 
A96698	----	The saints paradise or, the Fathers teaching the only satisfaction to waiting souls. Wherein many experiences are recorded, for the comfort of such as are under spirituall burning. The inward testimony is the souls strength. / By Jerrard Winstanley. Winstanley, Gerrard, b. 1609. This text is an enriched version of the TCP digital transcription A96698 of text R208352 in the English Short Title Catalog (Thomason E2137_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 182 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A96698 Wing W3051 Thomason E2137_1 ESTC R208352 99867309 99867309 119616 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A96698) Transcribed from: (Early English Books Online ; image set 119616) Images scanned from microfilm: (Thomason Tracts ; 243:E2137[1]) The saints paradise or, the Fathers teaching the only satisfaction to waiting souls. Wherein many experiences are recorded, for the comfort of such as are under spirituall burning. The inward testimony is the souls strength. / By Jerrard Winstanley. Winstanley, Gerrard, b. 1609. [8], 134 p. printed for G. Calvert, and are to be sold at the black-spred-Eagle at the West end of Pauls, London : [1648] Publication date from Wing. Annotation on Thomason copy: "July". Reproduction of the original in the British Library. eng Spiritual life -- Early works to 1800. A96698 R208352 (Thomason E2137_1). civilwar no The saints paradise: or, the Fathers teaching the only satisfaction to waiting souls. Wherein many experiences are recorded, for the comfor Winstanley, Gerrard 1648 34829 17 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE SAINTS PARADISE : OR , The Fathers Teaching the only satisfaction to waiting SOULS . WHEREIN Many Experiences are Recorded , for the comfort of such as are under spirituall BURNING . The inward Testimony is the Souls strength By Jerrard Winstanley . Jer. 31. 34. And they shall teach no more every man his neighbour , and every man his brother , saying , Know the Lord : for they shall all know me , from the least of them unto the greatest of them , saith the Lord . 1 John 2. 27. But the anointing which ye have received of him , abideth in you : and ye need not that any man teach you : But , as the same anointing teacheth you of all things , and is truth . London , Printed for G. Calvert , and are to be sold at the black-spred-Eagle at the West end of Pauls . To my beloved friends , whose souls hunger after sincere Milk . Dear friends : IT hath been the universall condition of the Earth ( Mankinde ) to be overspread with a black Cloud of darknesse ; and the knowledge of the King of righteousnesse hath been manifested but in some few scattered ones , which as they haue had the spring in themselves , so they have been as lights in the dark world , and others have walked in their light , and rested content to drink of their streams , as if their declaration of truth had been the very Fountain it self . I my self have known nothing but what I received by tradition from the mouths and pen of others : I worshipped a God , but I neither knew who he was , nor where he was , so that I lived in the dark , being blinded by the imagination of my flesh , and by the imagination of such as stand up to teach the people to know the Lord , and yet have no knowledge of the Lord themselves , but as they have received by hearsay , from their books , and other mens words . I spoke of the name of God , and Lord , and Christ , but I knew not this Lord , God , and Christ ; I prayed to a God , but I knew not where he was , nor what he was , and so walking by imagination , I worshipped that devill , and called him God ; by reason whereof my comforts were often shaken to pieces , and at last it was shewed to me , That while I builded upon any words or writings of other men , or while I looked after a God without me , I did but build upon the sand , and as yet I knew not the Rock . And now know friends , That this ignorant , unsettled condition is yours at this time , though I know , that the proud King flesh that is in you , will be ready to speak within you , and tell you , that you do know God , and Christ , and be offended with me , because I say you know him not . I do not write any thing , as to be a teacher of you , for I know you have a teacher within your selves ( which is the Spirit ) and when your ●●esh is made subject to him , he will teach you all things , and bring all things to your remembrance , so that you shall not need to run after men for instruction , for your eyes being opened ; you shall see the King of righteousnesse sit upon the throne within your selves , judging and condemning the unrighteousnesse of the flesh , filling your face with shame , and your soul with horror , though no man see , or be acquainted with your actions , or thoughts but your selves , and justifying your righteous thoughts and actions , and lead you into all wayes of truth . And this is the Spirit , or Father , which as he made the Globe , and every creature , so he dwels in every creature , but supreamly in Man ; and he it is by whom every one lives , and moves , and hath his being ; perfect man is the eye and face , that sees and declares the Father , and he is perfect when he is taken up into this spirit , and lives in the light of reason ; and there is no man or woman can say that the Father doth not dwell in him , for he is every where ; there is no a creature in the compasse of the creation , but he is in that creature , but disobedient man knows him not , and why ? Because flesh is not subject to the spirit within it ; his covetous flesh hath deceived him , for he either looks abroad for a God , and so doth imagine and fancie a God to be in some particular place of glory , beyond the skies , or some where he knows not , or in some place of glory that cannot be known till the body be laid in the dust . Or else if men do look for a God within them , according as the Record speaks , God is within you ; yet they are led by the motions and commands of King flesh within them , and not by King spirit ; and here they are at a losse , not being able to distinguish between flesh and spirit , by reason that covetousnesse and self-will blindes their eyes . Truly friends , King flesh is very covetous , self-loving , and self-honouring ; it likes them that say as it saith , but it would imprison , kill , and hang every one that differs from him ; he is full of heart-burning , either of open envy , and bitter distemper , or else carries himself in a smooth , quiet way of hypocrisie , walking in a shew of truth , like an Angell of light , but when he gets an opportune power , he turns to be a tyrant , against the way of the spirit . And so all his love was but for by-ends , to satisfie self in some particular or other : But now the King of righteousnesse within you , is a meek , patient , and quiet spirit , and full of love and sincerity , he burns up the proud and hasty flesh , he loves truth , and hates a lie ; if the creature acts unrighteously , he checks and shames him , if he act righteously ( according to the creation of a man ) he speaks peace within , and so makes the man to walk sincerely , and warily . And when you come to know , feel , and see that the spirit of righteousness governs your flesh , then you begin to know your God , to fear your God , to love your God , and to walk humbly before your God , and so to rejoyce in him ; and therefore if you would have the peace of God ( as you call it ) you must know what God it is you serve , which is not a God without you , visible among bodies , but the spirit within you , invisible in every body to the eye of flesh , yet discernable to the eye of the spirit ; and when souls are made to have community with that spirit , then they have peace , and not till then . For this let me tell you , that if you subject your flesh to this mighty governour , the spirit of righteousness within your selves , he will bring you into community with the whole Globe , so that in time you shall come to know as you are known , and you shall not need to run after others , to learn of them what God is , for as you are a perfect creation , every one of himself ; so you shall see , and feel that this spirit is the great governour in you , in righteousness ; and when you come thus to know the truth , the truth shall make you free from the bondage of covetous , and proud flesh , the Serpent that held you under slavery all your life time . Well , as darkness hath overspread the Earth ( Mankinde ) so now is the time come , that knowledge shall abound , and cover the earth ( Mankinde ) light begins to arise , the spirit begins to appear in flesh , he spreads himself in his sons and daughters , so that as the Sun shines from East to West , so shall the appearing of this Son of righteousness he ; he comes not now in corners , but openly ; the poor receive the Gospel , ( which is this everlasting spirit ) wise men in the flesh are made fools , fools are made wise , scholars are declared to be ignorant , the ignorant ones in mens learning , become abundantly learned in the experimentall knowledge of Christ . I do not write to teach , I only declare what I know , you may teach me , for you have the fountain of life in you as well as I , and therefore he is called the Lord , because he rules not in one , but in everyone through the globe , and so we being many , are knit together into one body , & are to be made all of one heart , and one minde , by that one spirit that enlightens every man . I have yeelded to let these few experiences come abroad , and partly unwilling , because I see more clearly into these secrets then before I writ them , which teaches me to rejoyce in silence , to see the Father so abundantly at work ; and it shall cease speedily for men to stand up as they do to teach one another , for every one shall be taught of him , and I shall be as ready to hear as to speak , and to give as to receive , and every one delighting to do as they would be done unto . This is the King of righteousness that shall raign in the earth , this is the spirit that is now pouring out upon sons and daughters ; though it yet seem small , it shall speedily increase , and the Father will not despise that day of small things ; proud flesh shall die , and raign King and governour in man no longer : they that have understanding know what I say , others may reproach , and be offended , but after they have been tryed in the fire , which is the spirit , they will acknowledge a truth herein , and he made to speak as a friend to truth . Your friend , whose peace , liberty , and life lies in the spirit that governs within the Globe . Jerrard Winstanley . THE FATHERS TEACHING is the only satisfaction to WAITING SOVLS . CHAP. I. THe teachings of men , and the teachings of God , are much different : The former being but the light of the moon , which shines not of it self , but by the means , and through the help of the sun : The latter is the light of the sun , that gives light to all , not by means and helps from others , but immediately from himself . Mens teachings are two fold , first , when men speak to others what they have heard or read of the Scriptures , or books of other mens writings , and have seen nothing from God themselves . And thus by natural industry , study , length of time in such an exercise , or education from childehood many men Preach , or teach others , and think , and so do others think of them , that they are sent of God ; but Gods time is drawing neer , that he will make it appear that these men do run before they be sent : And that it is not the zeal of God which sets them to work , but the desire and sweetness of a temporal living ; But this kinde of teaching and teachers must vanish : And though God hath suffered them , and yet awhile will suffer them ; for he sits upon the throne , therefore let them alone , and wait upon God . Secondly , Others speak from their own experience , of what they have heard and seen from God , and of what great things God hath done for their souls , and this is from God : And it is that ministry of the Gospel which God hath put into the hands of men , whereby God doth mightily manifest himself ; and if any man take up this trade of teaching , to get a living by ( for preaching is now adayes become a trade ) and speaks not from God by experience what they speak ; they are clouds without rain , and such as meddle with holy things , that as yet they have nothing to do withal . But this teaching in Gods time must vanish too ; for this moon-light , that is , conveying knowledge to others by helps and means , is to be swallowed up into the light of the sun , and God shall become all in all , as it is said , ye shall be all taught of God , and you need not that any man teach you ; for the anointing which the Saints receive from the Father doth teach them all things . And that prophesie of Ieremiah must be fulfilled , That the time shall come , that men shall not teach one another , saying , Know the Lord , for all shall know him ( by Gods own teaching ) from the least of them to the greatest And when God and the Lamb are the light of the City , there shall be no more need of the light of the sun , nor of the moon . By the mentioning of sun and moon in this place , God speaks to the capacity of men , and points out the whole creation of night and day , and that all creature-helps and means should fail , though they were , or are as glorious helps as the created sun that gives light to the day , or as the created moon that gives light to the night . And that the time shall come , nay , it is begun , that God himself will be the light of men , without creature-helps , or means . And so Paul , seeing that the indwelling of God in man , is , and would be a glorious sun shine light , said , That knowledge ( or rather this way of conveying verbal knowledge one to another ) shall cease , but love , which is God , endures for ever . But thirdly , The teachings of God shall never cease ; Gods teaching differs from men very much , for men speak words to the ear , but God works out the serpent and works himself into a man , and so gives words of a feeling experience to the heart , and causes the man to see light in Gods light ; as thus , I have been proud envious and discontent , and I have heard words from men against these , yet in those dayes I thought I was good , and I knew not those evils ; but when God came , and wrought humility , love , and contentedness in me , he then taught me to see , and know by experience what the strength of God in me is , which is humility love , and patience , which hath thrown down the strength of the serpent , which was pride envy ▪ and discontent : And this teaching of God I cannot forget , it sticks lively in me , though the ●…ords of men are forgotten by me : and thus God takes up the soul more and more into himself , and the soul findes much sweetness in feeling , seeing , and sensibly understanding the nature of God working , dwelling , and ruling in him ; this is Gods teaching , in making men to know , and to enjoy God , & this shall continue ; for the soul shall ever be learning what God is , and shal be more & more fed with this his teaching ; and as the divine beeing is infinite in all his attributes , so the teachings of God in a soul shall be infinite , with●ut end ; for God will still be leading the soul to know by experience the mysterie of God more and more : this I say is GODS teaching . And without Gods teachings in this kinde , all the teachings of men will do no good , for hence it is that there are so many Hypocrites amongst Professors , they know much in the letter , as men teaches them ; but they know nothing in spiritual power , which is the way that God teaches . And truly let me tell you , if this power of God be wanting , you will feel an inclinableness in you to give way to every evil action , when a temptation thereunto is before you ; for though a man know from the letter , that iniustice , covetousness , rash anger , hardness of heart toward others , and uncleanness of the flesh are evil ; and that the wrath of God will break forth upon such as commit such and such evils . And though he know likewise from the letter , that Justice , Faith , Meeknesse , and tendernesse of spirit , holinesse and chastitie are good , yet this very man will be ready , nay strongly drawn by the powers of his flesh to do the evill , and refuse the good , unlesse the powers of God be established in him , and be his keeper : As thus , The power of justice delivering him from the power of injustice ; the power of a meek and patient spirit delivering him from the power of pettish frowardnesse ; the power of chastitie delivering him from the power of uncleannesse : for this is the Anointing , or that Son of God ruling , a King of righteousnesse and peace within you , that sets you free . And truly when God is pleased to set you free from the Serpent , and to let you see and feel his divine power thus ruling in you , your heart and tongue cannot be silent , but you will with life , delight , and power be chearfully returning praises to your heavenly Father , that hath made your nature conformable to his son Jesus Christ . Another thing let me tell you , and truly it is to let you see what danger you are in , if you only know the letter , and want the power of God , if you hear Paul speak , that Believers are not under the Law of works , but under the Law of love ; and if you hear the Saints of God speak out of experience that Christ hath set them free : Now observe , I say , you that only hear the letter , or outward report , and do apprehend , and can speak again what you hear , you begin to think your selves some body ; I speak to you that think you are free , and yet are not : Here is a self conceit presently arises in you , for knowledge in the letter only puffs up , and this is one danger , but this is not all . For now this wise flesh will be yet presuming , and will argue thus within thy heart , God hath set us free from the Law of works , we shall neither be condemned nor saved by that , for we are under grace , that is , the the law of Christ , and therefore saith the flesh , thou mast take thy pleasure , that which was sin formerly , while thou wast under the law of works , is now no sin while thou art under the law of love : This is the temptation , and now thou art upon tryall . But if the Son set thee free , he doth not only set thee free from the Law , but from the Serpent too ; not only from Gods Law , of Do this and live , but from the Serpents law of works too ; for thy proud flesh would be reconciled to God by his workings , but this is thy bondage , and it shall not . And if thy thoughts run , that thou art freed from Gods condemning Law of works , and yet findest no power of God within , casting out the strong man , truly for the present the father of lies , the subtil flesh hath deceived thee . This tickling delight of thy flesh , is the same Serpent that tempted Adam ; if thou eat hereof , that is , if thou joyn hands , and take delight according to the whisperings thereof , as to be unjust , secretly to seek revenge , to be unclean , or adulterous , or the like , thou wilt finde that this is the father of lies , that promises much pleasure , but cannot perform , for it will throw thee into the fire , that is , under the lashes of Gods law , which thou thought thou wast freed from . But if thou have such whisperings , and finde a strength to reject them , thou wilt then see by experience , that the strength of God is stronger then the flesh : I believe the dear servants of God are much tempted ; for my own particular , I can hardly hear a sin named , but I have been tempted to it , but I have found the teachings of God very , usefull , and the only power of the Father at such times hath kept me from wicked actions . Well , if thou finde that the power of God in thee , which is sincerity and truth , treds the aspiring of injustice in thee under foot ; and the power of God , which is chastitie , treds adulterous , unclean enticements under foot ; and the power of God , which is love , treds envy and heart-burning grudge under foot , and the like : This is the wisdom and power of God , even that Son of righteousnesse that sets you free ; for this is the powerfull oyle that was poured upon the Head , Jesus Christ , and runs down to the lowest member . This power of God within thee , answers the whisperings of that lyar the flesh within thee , and tels thee , it is true , thou art not under the law of works to be condemned or saved by it , but thou art under the law of love and holinesse . The wisdom and power of God is thy keeper ; is God unrighteous , is God froward , is God envious , is God unclean , or doth he take delight in strange flesh , or in any creature without himself , or doth he not delight in himself , in whom there is all glory ? Indeed friends , minde what I tell you , The flesh alwayes delights in its self , and in the enjoyment of creatures ; but the power of God in thee alwayes glories , and delights in God , and findes rest in none but in God . I speak this , because I know that this is the most subtil , most ensnaring , and most dangerous temptation of the professing flesh , of any I know : And if God appear to be your strength at this time of trial , you will then say feelingly , and with a rejoycing thankfull heart , O the mighty God indeed is my strength , I had been unjust , theevish , envious , proud , given to all uncleannesse of the flesh , but the power of Gods truth , love , humility , and chastitie hath cast this strong man armed out ; and now I see what truth is , what chastitie is , what love to enemies is , what sincerity is ; this is the power of God , this is the anointing , this is the King of righteousnesse that rules in earth , this is the Son that hath set me free , will keep me free : every particular measure of this sweet power of God are so many particular Angels of light , or manifestations of love sent from the father , to be my keeper : Well , I only mention this experience , that men may prize Gods teachings more then they have , and to be afraid of mens teachings when Gods is wanting ; for truly the most glorious Preacher , or professor of literal gospel , either are , or will prove the subtilest hypocrites , if this power of God be not their strength , and life , for without God we can do nothing , and by him , we are able to do all things . Some truths I shall here write , which brought along with them much life and peace into my heart , when God sent them down into me , ( or rather when he took me up into them ) and caused me to behold , and feed upon the glory of them : But I do not write to teach any one my words to be their knowledge , for what I know , I speak , and leave it upon the spirit of the Reader , that if he finde the same workings of God in him , his joy may be confirmed by a witnesse , and so fulfilled ; that more hands may be lifted up together to set the Crown upon our God , and that more mouths may be opened , to sing Alleluia , and prayses of honour to our Father , and to the Lamb for evermore . It is very possible , that a man may attain to the literal knowledge of the Scriptures of the Prophets and Apostles , and may speak largely of the History thereof , and draw conclusions , and raise many uses for the present support of a troubled soul , or for the restraining of lewd practises , or for the direction of a civill conversation , and yet both they that speake , and they that hear , may be not only unacquainted with , but enemies to that Spirit of truth , by which the Prophets and Apostles writ . For it is not the Apostles writings , but the spirit that dwelt in them that did inspire their hearts , which gives life , and peace to us all : And therefore when the Prophets , Jeremiah , Ezekiel , and Isaiah spake what they saw from God , they spake , thus saith the Lord , out of experience of what they saw , and felt , and they were called true Prophets . But when others rise up , that spake their words and writings ▪ and so applying them to another age , and generation of men , saying , Thus saith the Lord , as the other did , yet they were called false Prophets , because they had seen nothing themselves from God , but walked by the legs , and saw by the eyes of the true Prophets ; for God doth not threaten death to every City in every age of the world , as to Sodome and Gomorrah ; neither captivity to every people , as he did to Israel , under Nebuchadnezar in Babylon ; neither doth he promise victory and deliverance to every Army or people from enemies , as he did to Israel in Jehosaphats time . Now if any man speak , and assure others of victory , when God purposes destruction , or speaks of destruction , when God purposes a victory ; these men speak at random , and though they speak the very words of the scriptures , yet they speak not the minde of him that gives life , or destroys , and so having seene nothing from him , they are to be reckoned among false Prophets , that run before they be sent ▪ though their words be many and eloquent . A man may know the scriptures as they are written , & yet a stranger , yea an opposing enemie to the God of the Scriptures , as the Jews were , they knew the writings of Moses , who writ of Iesus Christ & yet they persecuted , and killed Iesus Christ , when he who was the great Prophet was come , because they knew him not ; for if they had known him to have bin the great power and wisdom of God , they would not have killed him . And so many now a dayes do , and may know the Scriptures of the Gospel , and yet may and do persecute the spirit of the Gospel through ignorance and unbelief ; truly friends , it is not the knowledge of the Scriptures only , but the knowledge of the God of the Scripture , as God is pleased to make known himself by his Almighty working to you , that gives life and peace to you ; if you know , or can speak of Scriptures , and have seen nothing of God , you are like Parats , that speak the words of another as you have been taught by humane education . But if the same anointing , or power and wisdom of God dwell and rule in you , as did appear in the Prophets and Apostles that writ , then you can see into that mysterie of the Scripture ( which is God manifest in flesh ) and so can speak the minde of the Scriptures , though you should never see , hear , nor reade the Scriptures from men . If your peace and comfort in God should only remain with you while you are either hearing , or reading Scriptures , or while you have the society of such as can speak or discourse thereof , and then finde again that your comfort and peace is gone , when you are deprived by any occasion of that society of Saints ; truly let me tell you , that though you prize and know the Scriptures , yet there is a great strangnesse between you and the God of the Scriptures . It hath been such a time with me , and I see it is thus with others at this very day ; let them enjoy outward hearing , reading , and liberty in prayer , and Saints communion , and they are in peace , and they live in heaven as they conceive , and it is a sweet life , but it is not The life ; for if the wisdom of God hedge up all those enjoyments with Thornes , and leave these poor souls alone , as it was Christs case , all forsook him and fled , and left him alone to stand in the midst of enemies ; why truly here is your tryall for God hath denyed you the opportunities of hearing , reading , praying , & Saints fellowship ▪ & doth not your heart now look after those helps , & mourn in their absence ? If so , as I know it is with you , then where is your knowledge , experience , and your peace in , and with God ; it shews plainly that at such a time we sucked refreshment from the creatures breasts , but not from God . Or further , when you have all opportunities to hear , to read , to pray , and to communicate with Saints in their society , and yet if God deny you peace and life under all this enjoyment , then you begin to mourn , to see your barrennesse and condition , like a fruitlesse Fig-tree , or ruinous Wildernesse ; which is well it is thus with you , God will have you lie here for a while under this bondage , before he give you liberty ; and if it be thus with you , as I know it is , then where is your rest and peace in God ? for truly God will take up his people into such a height of glory , that he will make them lie down in rest and peace in him , when no visible help or means appear , when there is no Cows in the Stalls , nor blossomes on the Vine ▪ when no creature speaks peace , but every creature is barren of giving refreshment ▪ then God will make his people to suck life from him , who is the God of their salvation . Well , when I was under your bondage , my God , who is the best teacher of erring souls , let me see that I rested first upon outward helps and means , and such as you call Ordinances , though I thought not so , but was offended at any that told me I rested thereupon . And when God gave me those enjoyments , and yet denyed me a heart to suck sweetnesse from them , or rather withheld their sweetnesse from my heart , then I was troubled to see my barrennesse ; And if at any time God was pleased to let a beam of light and peace shine into me , and gave me enlargements of heart , then I thought my self to know God , but when this sun was clouded again , then I was in bondage again . Well , here God taught me that I knew him not , but that I knew his gifts , and the beams of his presence that he sent down to refresh my drooping spirit , and that I rested in those beams , not in him that was the sun from whence those beams come ; And this I know is your condition , who know the Scriptures it may be at your fingers ends , as we say , and that you are unacquainted as yet with the God of the Scriptures . Be not offended with this expression , for it is a truth , and your souls either do or will know it to be true ▪ But when Gods time is to set you at liberty from your bondage ( for he works when he will , not when you will ) then you shall finde this frame of spirit in you , That if God deny you all outward means and helps , and Saints communion , yet you are content , and rest in him who is your portion , your teacher , and who you finde , see , and feel is present with you . And if you finde an emptiness , that you cannot understand nor speak , yet you are content ( though you were not content formerly ) and you rest in your Fathers will till he give you understanding of such and such mysteries , or till he give you power to speak or act ; and you have as much peace to eye God , and to wait upon him , and rest in him , as if you were full of actings or enjoyed much of the Saints communion ; so that you are taken off from either glorying in the presence , or mourning in the absence of any creature-help , or fruit . If you never see the faces of the Saints , but live in prison , in a wildernesse , or in some private place , yet you are at rest in God , you are satisfied in him , and you glory only in his presence ; and if he seem to withdraw from you , by slacking his hand in giving discoveries , you know he is your Father still , he doth not withdraw in anger , but in wisdom and love , for your good , that he may teach you more experiences ; for that soul that God purposes to give plentifull experiences unto , it is his will to cast that soul often into straits ; but yet you are content , and wait quietly in spirit , till he speak and appear in powerfull presence , both in you , and to you . Now in the midst of these Nationall hurly burlies , if you want riches , food , or clothing , if you want communion of good people , and such like creature-contentments , and yet for all that you can rest quiet in God , and be at peace in him , and you know he is your Father , and that it is his will to cast you into such straits : Why now you are able to say , That to rest and lie down in God alone is the sweetest rest that every you tasted of . CHAP. II. WEE see in these dayes the bottomlesse pit is opened , and the mysterie of iniquity is begun to be made manifest to men ; That is , corrupt flesh is laid open to the view of such as God manifests his wisdom and power in ; and the secret workings of this wise , but corrupt flesh appears very plentifully by the spreading forth of unbelief , hypocrisie , envy , cruelty , slavish fear of men , and in shame to own God and his wayes , and by violent and subtil endeavouring to wear out the appearance of God in man , and to destroy the mighty and the holy people ; first by slanders , lies , and bad names , and then threatening , and likewise endeavouring to destroy them all by the sword . By reason whereof , some through weaknesse are troubled , and a slavish fear doth possesse them , that the sincere hearted ones shall suffer much in these troublesome times . Indeed I believe God may suffer some few of his Saints to endure wasting in their estates , and may give up the liberty and lives of their bodies into the hands of wicked men : Yea , but the number of Saints are limited , and the length of their sufferings are limited ; all the Saints shall not die , neither shall the sufferings of some be alwayes , for the devill must cast but some into prison ( not all ) and there shall be tribulation but ten dayes , a little while , not alwayes . And therefore you see , while Pharaoh did only oppresse Israel , God suffered Pharaoh to live , but when his malice rise so high ( or rather his spirit fell so low from God-ward ) as to destroy all Israel at the red Sea with open mouth , then God appeared to preserve his son , even to deliver Israel , and drowned Pharaoh and all the Host of those risers in the red Sea ; and when this storm was over , God set Israel in a condition of greater liberty and freedom , from the oppression of enemies then ever he was in before . And in King Davids time , when the uncircumcised Nations endeavoured to destroy not only here and there one , but began to strike at the root , and sought to destroy all Israel , that the name of Israel might be had no more in remembrance , then God appeared for their protection . Even so , while the mysterie of iniquity , which rules in the unbelievers of our daies , have sought to wear out formerly some of his Saints by High Commission Courts , Sessions , Canon Laws , Whips , Prisons , and death , God let them alone , he had appointed some of his Lambs and Sheep for such a slaughter ; as in the time of Martyrdom , not all , but some were slain , here and there one , and God suffered it . But when malice , and the hypocriticall subtil flesh strike at all ; and not only one Mordecay , that torments proud Hamon , must die , but all Mordecayes friends and people . Not only Christ must die , but Lazarus , or any that is Christs friend must be put to death , and suffer too ; As in these dayes unbelief in men will destroy all Gods people ; it is the generall language of all the scoffing sons of bondage , they will destroy all the free born Isaacs under those reprochfull names of Round-heads , Anabaptists , Independents ; nay , there were some that were not ashamed to say , that when the Countries rise against the Parliaments Army , they would destroy men , women , and children of the Independent party , and root them all out . Alas poor creatures , God may suffer you to do something in this kinde , but you shall finde that God will hide his people under the shadow of his wings , and when you have killed all , yet those that you would kill shall be left alive . For as God made the Nations formerly to kill one another while Israel looked on , and were saved from their malice : Even so God can make an outside-professing-Service-book man , to kill an outside-professing Presbyter , and God may suffer an outside-professing Presbyter , to kill an hypocriticall Independent , and so make the seed of the Serpent to sheath their swords in one anothers bowels , while his sincere hearted ones , scattered abroad in the Kingdom shall stand and look on , and be preserved by Gods protecting care , from the danger . For you hot spirited men , if you will beleeve Scripture , which you Idolize so much , for you prefer those writings before the God of the Prophets and Apostles ; you shall finde that God told Ezekiell , That when Gog and Magog purposed to destroy Gods People when they were at rest , and dwelt at ease , why saith God , when my people are at rest thou shalt not know it , but I will sanctifie my self upon thee , O Gog , before their eyes . And so let these hot spirited people in these dayes do the worst they can , they shall never destroy all Gods people out of the Land , God will have his witnesses to rise up , that shall torment these inhabitants of the earth , for though God suffer persecution , scoffs , reproachful names and oppression , yet he will not suffer a small rooting out of his Saints . For if the Nations of old could not root out Israel after the flesh , which were one single nation , visible among all the nations of the earth , though they did endeavour it ; neither can you now , you hot spirited people , root out all the Saints , much lesse , you will finde it now the more difficult , for now the Saints doe not live all in one Nation , but are scattered through all Nations , kindreds , tongues , and People ; The appearence of God among them is not altogether in out ward formall worship , and Temple service , as it was to the Jews , visible to the eye of the world . But the appearance of God now , is in the Saints , that they worship the Father in spirit and truth , in such a secret manner as the eye of the world cannot , nor does not alwayes see ; And therefore though the mysterie of iniquitie seek to kill all , as these unbeleevers that are the actors thereof do say they will , yet they cannot , because they cannot know them ; And when they have killed all as they think , if God should suffer them to act their bloody intents and words , yet in conclusion it will appear , that the enemies kill one another , and spirituall Israel will be preserved ; Herod killed all the children about two yeres old . I , but the Child Jesus whom he sought chiefly to kill , was gone , sent by God far out of Herods reach ; and when it shall appeare in conclusion , that they have killed their own hypocritical people , and the sincere hearted , whom they aymed at are escaped , their vexation wil increase , and they will dye with sorrow . Therefore now Judge if God be not the chief sufferer , because they will not leave God a seed on earth ; you Saints of God , be not troubled to hear that your neighbours will plunder and kill you , and root out all Israel out of the land , they cannot do it , God will fight for you against them , the cause is Gods , not yours ; And in seeking your ruine , they will pull their own ruine speedily upon themselves , Pharaoh thought to destroy Israel , and his own destruction , which he thought least upon , was accomplished . Be not troubled at these threatnings , but stand still , waite with a quiet peaceable heart on God , and see what a deliverance he will work for you ; Assure your selves I see God working a great deliverance for you , your number shall increase , the number of bloody minded men shall decrease , therefore do you meet God by faith , and honour him , by owning him in the middest of these stormes ; the enjoyment of your riches , friends or bodily life doth not make you happie , nor the losse of these cannot make you miserable ; if you have these , it is the enjoyment of God within that gives you a sweet use of them without ; if all be taken from you , it is your Fathers will to suffer it , and he will be honoured by it , your oppressions and sufferings will bring glory to him ; And if you lose your life , then your work in done , therefore stand still with comfort , in the place and condition God hath put you in ; And say , Father , do with my estate , my body , my life , what thou wilt , honour thy selfe in me , and by me , and thy will be done . Now if once God hath brought your spirit to this frame , then God is glorified on your behalf , for now the glory of Christ , the King of righteousnesse hath subdued the Serpent , and is revealed in you . But God is evil spoken of , and doth suffer on their behalf that persecute . Now know you weake ones , that it is not you , but God , who is the greatest long sufferer in these times ; it is not men , but the appearance of God in men , which the mysterie of iniquity strives against , for do you not see how the spirit of lies would root out the spirit of truth , the spirit of envy would root out the spirit of love , the spirit of hypocrisie would root out the the spirit of sincerity , the spirit of pride , and self honouring , would root out the spirit of humility that honours God , the spirit of self-will would root out the spirit of meekness and patience , that waits upon the will of God , the spirit of unfaithful rashness & discontent , would root out the spirit of quietness that is at restin God , the spirit of greedy covetousness , injustice and oppression , would root out the spirit of justice and tenderness that depends upon God . And in one word , the mysterie of iniquitie , Beast , whorish spirit , or flesh , having a time given him of God , to act and shew its wisdome and power , strvies might and maine to root out all appearance of God out of mankinde . But alas poor Serpent , thou must die thy self , Gods time is neer expired that he gave thee , and he is rooting thee out of mankinde , and consuming in the fire of his wrath ; for he will become the Lord our righteousness , and dwell in flesh himselfe ; this is Gods mysterie , which he is in and about to make publikely manifest amongst men . But as yet hypocrisie raignes , and would raigne as King ; And sincerity , which is God , is laughed to scorne . The national peace and liberty is pretended ( that is , the outward shew of love to God ) but secretly most men , both of high and low degree , intend either to inrich themselves with the kingdomes monies & ruins , or else by their secret underhand working , endeavour to vent their malice upon the kingdomes friends , even the Saints . And alas poor blinde creature , you work your own ruine ; take Lot out of Sodome , and the vengeance of Gods Law fals immediatly , therefore you weak ones that are troubled , take notice , That God is most persecuted , hated , and fought against in these dayes , for the plaine truth is , the mysterie of iniquity would not have the God of love to have any appearance in earth ; So that God is the greatest sufferer . And therefore that truth which my soul most drives at , is this which follows : that though God suffer most , yet it is not against his will , but with his will ; And that this spirit of darknesse , or mysterie of iniquity , that fights against God , hath no power to act like it self , till God limit him that power , and limit him a time to act that power in . And here I shall shew in my experience , what I see and know the Devill is ; And what the power of the Devill is , and by what power he workes . The Devill or father of lies , in the full body of him , is unrighteous flesh , and the imaginations thereof . He is that Belzebub that sat among the sonnes of God , that is , among the five sences or spirituall lights which God hath set in the soul ; for the imagination of flesh will not submit it self to God , but is found a chiefe enemy against him . And the pride of the flesh , envy , slavish feare , distrust , hypocrisie , carnall thoughts , selfe love , and the like , are particular Devils , that first intices the soule , and afterwards brings him to trouble ; and every one of those have particular degrees , like legions of Devils , which holds the creature man , in bondage . While a man enjoyes his lusts , he hath a seeming peace within himself . But when the holy law appears to discover those lurking Devils , then begins the creatures torment and slaverie ; And this lets me see what the enmity of nature is between God and me . The enmity in flesh , it is the spirit of envy and darknesse , which is Gods opposite , as darknesse is opposite to light , and heat opposite to cold . And this workes in the creature , man , to maintaine its unclean beeing , in opposition to the beeing of God . And while it hath its liberty , sinfull man is in peace . But when God pleases that the declaration of righteousnesse shall take hold upon that enmity , it throws the sinner presently under sorrowes , and breakes his peace to pieces . And this is that which the scriptures in my experience calls the Devil or murtherer ; Even the enmity that is in my nature against God , which threw me under the flashings of Gods righteous law , which was enmity against me , and this I shall endeavour to clear . CHAP. III. BUt first of all , what is the righteous Law here to be understood ? I Answer ; It is not the words of the letter , called the ten Commandements , and therein only bound up ; But it is the manifestations of God in all , or any one of his Attributes , shining forth upon , and in his creature , endeavouring by his spirituall power to swallow up all the motions and imaginations of the flesh into God . And so burning up , ( by the spirit of burning ) all the dross of the flesh , that the creature may appeare pure gold . As thus , the manifestation of Gods wisdom to the heart , is directly opposite to the wisdome of the flesh , and declares it to be folly , which inward discoverie troubles and shames the man , though none see and know it but himselfe . The manifestations of Gods love , humilitie & truth , is directly opposite to the carnal love , carnal humilitie , & unrighteousness of the flesh . The chastitie and holinesse of God lets a man see his uncleannesse and filthy lust . The sincerity of God , shining forth upon the heart , discovers its hypocrisie , and so of all other manifestations of God , being darted into the heart by the father ; He declares the creature his weaknesse , and that every way he comes short of the glory of God , by reason whereof the creature is filled with horror and torment , which the eye of other men sees not , but stands and admires . So then ( here lies the mysterie , though to me it is an unfolded truth , for I speak what I know . ) The Serpent or proud flesh , in all the imaginations of it , endeavours to maintain its corrupt self , and to swallow up the Law of God , which is the pure spirit . But the Law of God , which is the wisdome and power of God , manifested in all the branches of it , to , and in the heart , doth swallow up the other into himself , and destroys and consumes all the powers of the flesh , and becomes the King of righteousness , ruling and dwelling in flesh . Secondly , what is the power of the Devill , and by what power doth he work ? I answer : This is not a power distinct from God , as I have thought , that the Devill is a middle power between God and me , but it is the power of my proud flesh , and the power of Gods holy Law , closing together , the one fighting against the other , and so slew me , and held me under bondage , as thus ; God bids the heart trust in him by inward whisperings , the heart not knowing God , looks after the creature , and thinks it cannot live without money , lands , help of men and creatures ; This is the Devill that tempts . Well , the pure spirit , or holy law within tels the heart , he must be stript of all these , and trust providence for subsistence ; the heart while it hath use and plenty of all these , saith , yes , I will trust God for every thing . Yea , but when riches fayle , friends frowne , men withdraw help , and begin to speak evil , and to hate , and the heart sees it must trust in God , or starve , and yet it cannot , he hath no power , slavish feare and unbeliefe is so storng in him , then it begins to sinck ; And it reasons thus , I have no riches , no certain dwelling place , no way to get a subsistence , I am crossed in all , I have no cordiall friend , no succour from men ; if any seem to succour me , it is for their owne ends , and when they have got what they can from me , they leave me , and turne enemies ; so that the heart sees he is left alone , and in this low estate , feare & distrust , two strong divels buffets the poor creature , and squizes his spirit flat , for he sees nothing fulfilled to him , he feeles no power from God , and his spirit droops . So that here is depth of misery in the hearts apprehension , it is hedged in with sorrows on every side . Let him look to men and creatures , and there is no help , all hath forsaken him , and stands aloofe off ; let him look within himselfe , and he sees nothing but slavish feare , and unbelief ▪ questioning the truth and power of God , how can such things be ? and so beating him off from quiet closing with God , but labouring to make a breach between God and himselfe . Well ; thy spirit is full of languishing , this is a very low ebb , but thou art not forsaken of the father , though thy perswasion is much shaken ; the reason of all is this , The pure law of the spirit is scorching and burning up the unbeliefe of thy flesh , to make thee know God , and to make thee bright in the eyes of God and men hereafter . Now speake , if this be not true , you that have waded in , or through this fire , some are wading in this fire , few have waded through it , all must be burned herein , more or lesse , before they lie down quietly in the lap of providence . Well , this is the power of darknesse and bondage , under which the divell , or troubles within , doth buffet you . The power of my unrighteous flesh strives to maintain the kingly power in me , and the righteous Law , or the pure spirit strives to maintain his owne righteous and kingly power in me , by tredding the other under foot ; If proud flesh stand , then the the King of glory in me must be destroyed , but if he keep the field , and raigne in me , then the head of my troubles , which is the Serpent , must be bruised ; And this is the enmity of natures between God and me , this is the Divell ; and the power of this Divell , or enmity , doth not worke without the will , but according to the will of God , in killing the disobedient creature ; when the serpent in flesh kills , then the creature , man , dies from God : but when the law comes and kills , then the creature begins to live again to God . The flesh and darknesse within me , is the Divell , that is , the father of lies , that never spoke truth . And the power of the perfect law taking hold thereupon , threw me under sorrow , and sealed up my miserie , and this is utter darknesse , for my soul lived below the life and nature of God in sin and disobedience , and while that strong man kept the house , I had peace , and I lived below the comforts and joyes of God , in sorrowes and miserie , under the sence of Gods wrath for that sin , and then my sinfull peace was taken from me : And this is Hell , yea , and extremitie of the power of darknesse . But this Divell is not a middle power , distinct from God , between God and the creature , and so waits as a Gaoler to do his Office when the Judge condemns the sinner , as some say , and as I thought ; but it is the power of proud flesh , and the power of the pure spirit mixing together ; not as friends , but enemies , opposing each other , and so killing the weaker party , the creature , and taking peace from him . And though God suffer the Divell to act , and gives him a power sometimes over the creature , yet God doth suffer it , not to ruine his creature man , but to ruine the Divell , to bruise that serpents head , and to reconcile the creature to himselfe , and so to raise him up to enjoy the life of God , that is dead under the power of the Divell . This proud flesh , or Divell , is called the wicked one , in his severall degrees , in mankinde , which is the serpent , which bends his bow , and makes ready his arrowes , that he may shoot privily at him that is upright in heart , that is , at the appearance of God in the heart of man , in every degree and measure of it . This is that envious , uncleane , and wicked man that gathers to himselfe , and that scatters from Christ ; for let a man , in whom any measure of this serpent rules , preach , pray , beare rule , or do any thing , he gives not the honour to God , but he gathers up the honour to himselfe , for he is full of selfe-seeking , and selfe-praise , and this is the wicked one , whether he be little or big ; And God is angrie with this wicked one every day : And this lordly power of the serpent must be killed , before the manifestations of the fathers love favour sweet to the creature . This is the father of lies , this is the tempter , this is he that deceives the Nations ; this proud flesh that would sit in Gods Temple , and be as God , is the mysterie Babylon , the mother of all abominations , this is the first mover to all enmity against God , for it will not own the Father , the King of glory . But now it is the righteous Law that makes this appear to be enmity ; for light discovers darknesse , and the spirit of fire discovers coldnesse . Now the great mysterie of God is this , he will remove this great stone or mountain that lies between him and his creature ; for he will swallow up his own dispensation of wrath , as the creature cals it , which is the Law of holinesse , proving the creature a sinner , and so casting him under sorrow , which is sense of wrath , and he will swallow up the enmity of our natures into love , even into himself , and so to make of two , one , when this mixed murderer is cast out of heaven . And this devil , or murderer appears , sometimes within a man , in troubling and filling the heart and flesh with sorrows and misery ; and sometimes he appears without : when the spirit of proud flesh in other men envies me , God may , and many times gives way that that spirit of envy shall go forth and prosper , and enjoy his will ; for if the envy , hypocrisie , and cruelty that breaths in others be acted upon me , it is not the will of that envious spirit for my ruine , but the will of God is done , in suffering that spirit to act for its own ruine , and my healing : And truly I have a great perswasion , that though God suffer this unclean spirit to run up and down , and range in this Kingdom of England , yet God will heal England in conclusion , and cast this devil or unclean spirit into the lake of fire , and so consume him . There is one Scripture that gives great light into this truth . The devil , troubler , or spirit of darkness in other men did envy Job , ( which indeed is but the imagination of proud envious flesh , for this is Belzebub that devises mischief ) and told God , that if he would lay his hand upon him , Job would curse him to his face . Imagination thought ( arising from envy ) that afflictions would be a means to make a breach between God and Job , as those wicked men did imagine in Wisdom 2. 21. Well , God said Amen to the request of that evill spirit , behold , saith God to the devil , Job is in thy hand , even under that very power of temptation and suffering as thou wouldst have him to be under , only touch not his life ; so that here is a power limited to Satan , or to the envy of flesh in other men against Job ; but this power is not Satans power properly , distinct from God , but it is the very power of God , which the God of wisdom hath given and limited to Satan , whereby God will honour himself , and shame the devil , and bruise his head by Jobs sufferings . The spirit of envy imagines , that if Jobs Cattle and goods should be taken away by robbery , it would vex him , and make him speak evill of God , therefore desires that such a crosse might befall Iob ; and God said Amen , I grant thee thy desire , let that befall him . The spirit of envy imagines , that if Iobs house was burned , and his children killed , it would make him blaspheme God , and therefore desires that power ; God said Amen , I grant thee that power so to do to him . The spirit of envy imagines another mischief , and would have Iob filled with diseases in his body , and would have his friends and kindred forsake him , and to be a bitter crosse to him ; God said Amen , let it be so . Now these evils are acted upon Iob , as if the devill did it by his power , distinct from God , but no , it is by Gods power , limited to the devil , at the devils request : not so much to gratifie the devil , as by this means to bruise his head ; for God makes use of Satans malice , in desiring these miseries to befall Iob , to do two things , first to try Iob , and to make him the more bright and faithfull to God , as he appeared afterward : And secondly to shame envy and the devil by his own weapon ; for such means as the devil did imagine would make Iob to curse God , God uses the same , and thereby made Iob to worship him more experimentally . The spirit of pride , covetousnesse , and envy desired to sit in Gods Temple ( Mankinde ) and not only in the whole bulk of Mankinde , but in that part which is neerest and dearest to God , even the Spouse of Christ , or elect City , that thereby he might the more provoke God : Well , God said Amen , and grants him a power to sit there , and to rule and tred the holy City under foot forty two moneths , or for a time , times , and a half time ; and now the devil raigns not by a power absolute of his own , but by a limited power , and a limited time too given him from God . And truly all this time Satan hath made use of this power , and his malice hath appeared very violent , and not only the Saints , but God in the Saints especially hath suffered ; for his wisdom , his love , his patience , his faithfulnesse and truth hath been tempted and tryed to purpose : I , but the King of righteousnesse is the same , he alters not , and therefore in conclusion , when the righteous Law takes away this limited power which this devil and wicked one desired and obtained , it will then appear it did him no good , but proves his utter shame and ruine , and declares God to be the only one infinite beeing , to the eternall glory of his own name . And so in these dayes , we see and feel great troubles and temptations do compasse men round , and it appears to the eye of man , as if envy hypocrisie , pride , and self-will ruled as it would himself , and as if there were no power to restrain this flood of ungodlinesse : I , but dear friends , know that all this power of temptation which you see in the hand of malice and hypocrisie , it is not their own power , but Gods power , or the dispensation of visible wrath , which God hath put into the hand of that evil spirit for a time . It is not his own absolutely , but it is a limited power and time ; and this speaks great comfort to the Saints , for God will bring good out of all this ; God , our God and Father , stands and looks on , and the end of all this hurly-burly will bring everlasting glory to the Father , in and through his Saints , and everlasting shame and ruin to the devil . Therefore be not troubled you Saints of the most high , though you be hated , reproached , and persecuted , for if you would see Satans head bruised , you must first suffer your heel to be bruised by his temptations ; so that reason tells you , that there is a necessitie that the Divell should enjoy a limited time , and power . Well , God himself suffers most in these times ; for though Satan get a power to try and tempt the saints , and to trouble the world , yet the envy of the flesh principally strikes at God ; for pride fights against humilitie , malice fights against love , falshood fights against sincerity , ignorance fights against knowledge , self-will in flesh , fights against the King of glory , the pure spirit that dwels in flesh ; So that God himself is the sufferer : But that Satan , or father of lies shoots at ; and the Father suffers it thus to be , and limits him a power thus to fight against him , that in conclusion he may send forth the brightness of his Law , and bruise Satans head by his own weapons , and Judge , and condemne him by the words of his own mouth , and works of his own hands , and swallow up that spirit of envy and darkness into himself , the spirit of love , which is the power of God , yea God himself , and so takes him out of the way that troubles his Saints , that they may rest and lie down sweetly in him , and to have no troubler at all to trouble them , when this accuser is once cast out of Heaven . The Saints in all their afflictions look upon the hand of God that smites them , as Iob did ; but unbeleevers that live after the flesh , think it is the Devils power , and not God : CHAP. III. NOw this adverse power , which men readily think is the Devils power , distinct from Gods , as though God had no hand in it , appears to me , to be the very power of God in an immediate dispensation of wrath upon the sinner ; and that which we call Devill , that terrifies , is but the declaration of the rigour of the righteous law of God , laying hold upon the corruption that is in the creature , which the sinner cannot look upon , and live ; for if God look upon any creature through the righteous law , which the creature , man , hath gone astray from , he cannot live . But when the law of love hath swallowed that law of works that required perfection from the creature , then the brightness & power of that love shining upon the heart , and changing the man in to the same nature and glory , makes him able to behold God , and live ; yea , and to live joyfully too , both in him , and before him ; But let me not digress too far . The adverse power spoken of , is the very dispensation of the wrath of God upon sinners , and there is one scripture doth countenance this ; which is this , So he drove out the man , and placed at the East of the garden of Eden , Cherubins , and a flaming sword which turned every way , to keep the way of the tree of life . By tree of life is meant God himself , in whom Adam dwelt ; And Adam himself , was that living garden in whom God delighted ; But since Adam began to delight in himself , he went out of God , and God set this flaming sword to flash against Adam , that so he might come into God again , and taste , and eat , and delight himselfe in that tree of life , till it was the good pleasure of God to take him in again . And so all sinners stand without the spirit , till God pull them into himself , in his own time and season ; But that creature that is beginning to look in , by desires , and inquirings , and precious delight towards God , is in the way of entrance , and when the spirit of burning is made manifest , he shall then enter in , and finde rest . Well , Adam is gone out of God , and this flaming sword is set against him , that he shall not enter in again ; but Adam sees not this mysterie , because the love of self had blinded his eyes ; And Adam is hid from God among the trees and leaves of self-aspiring principles that rise up in him , to which he gave consent , to be a more knowing man then God had made him , and he could not see God through these , the love of selfe was so thick : This teaches every one to waite upon the Father for pure teaching , and to covet after no more knowledge , then what is freely given them . Now the Father is beginning to work a great mysterie , and that is , to pull Adam out of selfish flesh again , and to plant him into the pure spirit , and so to bring him into the most fruitfull garden of Eden . But this God would not do presently , but in length of time ; and Adam neither could , nor should come back again to deny self and flesh , and to acknowledge the Father his all in all , till the Father was pleased to appoint a time when he would manifest himselfe in Adam . And therefore for the present , God hath set this flaming sword , which turns every way , to keep the way of the tree of life ; Adam must not come in , to live in the pure spirit again , till he be changed , and his filthy garments taken from him by the fathers own hand , and in the fathers own time . Now I conceive , and truly I finde in my own experience , that this flaming sword is the enmity of natures spoken of , wch is set in our hearts since the fall , being a mixture of opposite natures , & so a frighting , and killing the creature with terror ; So that let me go or come , think or do , or turne any way , this enmity hath met with me , terrifing and troubling of me ; for I could apprehend nothing from God but anger ; And so long as I looked upon God as an angry God , I could not look upon him and live , but was as a stranger to the peace and rest of God , and I lay under bondage . Now all afflictions , crosses , troubles , straits , that I met withall , & the of death , or feare of dangers , or feares that some Devill , or spirit would take hold upon me if I were alone in any dark room , or in the night , I thought it was the Devill , some third power between God and me , that affrighted me ; But alas , now I see it was but the dispensation of Gods wrath , the shinings forth of the righteous law upon me , which , as fire , scorched & burned the enmity of my nature , & so became a torment to me , though I saw it not , and that flamed , and flashed against me , which way so ever I went ; So that this adverse power that troubles the creature , is not a Devill distinct from God , but it is the very power of Gods righteous law , or dispensation of his wrath , yea , the spirit of burning , which appeares very terrible , by reason of the enmity of nature that is between God and the sinner , for there is no agreement between God and the sinner , for sinners are at a distance from God in place and comfort , till there be a oneness wrought between God and them , by the power of the anointing , Christ . And then this Devill vanishes , the enmity dies , the flaming sword is taken away , and then the Father appeares in manifestations of love , peace , and oneness , to the joy , life , liberty , and peace of the creature , which way soever he goes . Then the creature looks not upon God as an angrie God , but a God of love to him , whatsoever befalls him . Let him meet with afflictions , crosses , prison , frownes of friends , sickness , death , any thing , still the poor redeemed soul can say , this is the good will of my loving Father , his will be done . Now the bondage , the enmity , the flaming sword , and Divell is taken away ; and the creatures taste and eat daily of the tree of life , even live in God , and God in them ; and here is liberty . Now Adam is come into the garden again , and finds rest in God , and there is none to keep him out of this enioyment any longer . The Apostle Paul cleares this , when he speaks what Jesus Christ the Anoynting does for sinners , saith , he hath abolished in his flesh the enmity , even the law of Commandments , and so making peace ; and that he might reconcile both Jews and Gentiles to God , in one body , by the cross , having slaine the enmity thereby . So that now you see , for what reason God set the flaming sword in Adam , the living garden ; that this Enmity might appeare , and work , till the time and season of the Father came ; That the Anoynting , Christ , who is the wisdome and power of the Father , did come and take it away , and reconcile him , and his offending creature , so making peace by uniting them into one spirit of love ; throwing down all partition walls , taking away the dispensation of wrath , or Divell , and murtherer , and now shines in the bright beames of love in the soule . Let God and man be made friends , and you never here of a Divell to trouble , or affright , or kill any more ; therefore this Divell , or adverse power , is no other , but the dispensation of wrath , through the strictness of a righteous Law , which the creature lies under , by reason of disobedience ; and when the Anoynting hath made God and the creature meet in love each to other , the enmity dies , and the murthering Divell vanishes away , and is cast into the lake of fire , and so consumed , and shall never affright , or terrifie the creature any more . Indeed , while these enmities are in force , there is great flashings one against the other , and sometimes there is troubles within a man , horror and trembling , and secret burning ; and sometimes frightings , and apparisions of wrath without a man ; but all these are but the effects of a righteous law , occasioned through enmity of natures , but I say , when the Anoynting hath made a oneness , so that God dwels , and rules in man , and man lives in God ; then all those frightings are taken away . But is there no divel that tempted Christ ? or that opposes God ? yes , it is the power of darkness , or spirit of enmity , that was the first fruit that sprang up from mankinde after he was made , and which does yet dwel and rule in disobedient flesh ; untill Christ , the power of God , who is stronger , come and cast him out . For as those whisperings of flesh , that rise up in Adam , wich was the serpent that inticed him to disobey ; did move Adam with a tickling desire to be more wise and honourable then God at present had set him in , to which Adam gave consent , and so eat of the tree of knowledge of good and evill , even his own selfe and imagination . The same whisperings of flesh appeared in the humane nature Jesus Christ : for he was thereby inticed to dislike that condion his father had put him in ; for first he was moved to murmur against the father , as though his father were carelesse of his son , in letting him fast forty dayes , and forty nights ; and so the flesh would have had Christ to have waited no longer on his father , but to Command those stones to become bread . But Christ rejected that inticement . Then the flesh begins to move him to presume upon his fathers protection , that is , to cast himselfe down from the pinacle of the Temple , upon this conceit , that he was the son of God , this is an unreasonable attempt , even mere confusion , as all the wisdome of the flesh is . But Christ rejects this likewise . Then the flesh intices him to Convetousness , and vaine glory , after the things of the world ; and told him , that if he would cease waiting upon the fathers providence , and follow the imaginations of the flesh , all the glory of the world should be his ; for the imagination of the flesh thinks it can compasse any thing by its own wit and policy . But Christ rejects this likewise ; and because he was the son , he delighted to obey , and to wait upon his father , and was content with his condition his father had put him in ; so that here was whisperings of unbelief , whisperings of pride , and whisperings of covetousness , and vaine glory , all which are the fruits of the flesh . But Jesus Christ gave no consent thereunto , as Adam the first man did , but stil kept close to his father , & sinned not ; so that here was the divell , the motions , and imaginations of the flesh , the father of lies that tempted Adam , and slew him ; And here was the same divell that tempted Christ , for he did partake of flesh , and was tempted in all things like unto us ; But Christ slew him , and cast him out of heaven , humane flesh , and therefore this Anoynting , is said to be the earnest of our Inheritance , that as this power of God did dwell in Jesus , and trod the divell , the father of lies , the fleshy imagination under his feet , so that he killed him that killed Adam , and us in him ; even so the same power in the fathers times and seasons will bruise the same Serpents head in every son and daughter of Adam , and tread them under his feet in them . But till such time as Christ hath finished this great mysterie , there is , & will be troublers in this flesh , our bodies ; for the risings up of a mans own concupiscence will trouble him , and the flaming sword , the dispensations of the righteous law , laying hold thereupon , will affright and terrifie the enslaved creature , and raise mountains of miserie against him ; and so from hence comes all those horrors within a man , and all those alterations , and hurly burlies in the world , upon , mens estates , families , and persons , as we see befell Iob , which losses and miseries to Iob , were the breakings forth of a righteous law upon Iob , tempered by the wisdome of God , not for Iobs hurt , or the Devills good , but for Iobs liberty and peace with God , and for the devils utter shame and distruction . Well , in all your troubles , I could wish you could look upon the hand of God that smites , and not upon the Devill at a distance from God , as I have done , and I know you do ; for when God is pleased to open your eyes , as to see that it is he that smites , affrights , torments , shakes kingdoms , families , estates , & persons , through the power of his righteous law , which all flesh have gone astray from , and which the power of darkness , even the imagination of your proud flesh stil flashes against . I say , if the father please to let you see this , then that which you call devill will appeare to be in you , & his power wil appear to your sight , & you will see that by the power of the Anointing , the law of love ( and by no other power ) you will & must be set free from the devil in short time . For first , the Father doth quicken and awake you , and then he takes away the flaming sword , & causes the creature that was lost , to come into him , and to taste , and eat of him , who is the tree of life , and so to wait upon him , and live for ever . The Apostle Paul saith , it is the letter that kils , but the Spirit gives life ; that is , the strictnesse of a righteous Law being broken by the creature , it kils the creature ; for this is the flaming sword that turns every way upon the thoughts , words , and actions of the sinner , presenting nothing but wrath , misery , and death in the inward sight of the minde . But now the Spirit , the Law of love , this quickens , and unites the Father and his creature again , and makes them one : This Spirit doth burn up , and cast away the flesh , and that enmity , and it casts the dispensation of wrath out of Gods hand , and so removes that enmity likewise . And now God appears not in anger , as an enemy , and his Declarations are not in terms of killing , and bruising , and making the creature grone under misery , affrightings , and death : But he appears in manifestations of love , peace , and fatherly oneness : Now all the clouds and storms are blown over , and the love of the father shines bright and hot upon the soul , making it fruitfull in love , joy , and peace , in humility , obedience , and delight in God , now the troubler , or devill is cast out , and goes ; and there is a onenesse of life , peace , liberty and joy between God and his creature . Wel , this may be a burthen to some , to heare me thus speak , but to you that the son hath given liberty to , I am confident it will drop a pretious favour into your spirit . CHAP. IV. A poor soule that lies under bondage , before the father sets him free , is troubled in a two-fold sence ; both which are the fruits or effects of the righteous law , which hath first slaine the creature , by taking advantage of disobedience , and then holds him under the bondage of that death , till the law of love swallow up the murtherer , and set the creature free . First , the poor enslaved creature is tossed with many troubles within his own spirit , which no man sees but himselfe , such as these ; sometimes he cannot pray , then he is troubled ; & when he doth pray , he either misplaces his words , or he hath been too long , or too short , or some self-praysing thoughts arise , and then he is troubled ; he cannot understand , nor speak what is in his heart , and when he findes himself able to speake , then memory fayles him , and then he is troubled ; when people do not regard him for his preaching and praying then he is troubled ; when others tell him that he must cease praying , and preaching , and self-acting , and wait upon the Father for his pure teaching , for time is coming that every one must be taught of God , and this troubles him very much . Well , all these troubles , and such like , proceed from the shinings forth of the righteous law upon the proud heart , and he cannot bear it , because he seeks himselfe more then God ; the unbelief of the heart lives by sence upon the creature ; the law of God tels the heart , he must trust God , and not man , and though all sence fayl him from men and creatures , yet to waite upon God , but this troubles him , he cannot wait , and if he do wait , he questions whether he shall have such things he is bid to wait for ; and the poor heart lies under great tossings . Again , in his course of trading in the world , if he ask sometimes too little , or sometimes too much for his wares , then he is troubled , and do what he can , his heart is troubled , because he thinks he might have done better ; when business goes cross to his minde , he is troubled ; whether it be fair weather or fowl , if it be not just to his minde , he is troubled . Then appears pride , covetousnesse , frowardness , uncleaness springing up in his heart , and these trouble him ; if he cannot speak for God , when others speak against him , as he thinks , then he is troubled ; if he do speak of the things of God , then his heart tels him he is an hypocrite , or self-lover , and then he is trobled ; so that there arises not a thought in his heart , but there is some fretting , or trouble tyed to it . And vvhat are all these , and such like , but even a legion of devils , or troublers , that holds the creature under bondage , and torments him thus in hell day and night . I call it a hell , for it is a condition of darkness , below the life , comfort , and peace of God . All these are wrought in the soul by the righteous Law ; for the creature strives to be wise , and the Law proves him a fool ; he would fain be righteous , and the light of the Law shews him he is a wicked hypocrite ; he would fain have faith and holiness in him , and the Law shews him he is an unbelieving sinner ; he would fain enjoy the peace of God , and yet enjoy himself too , the Law tels him , he must deny himself , and take up his cross daily if he would enjoy God ; he would fain be counted some body for wisdom , faith , prayer , preaching , the Law tels him , all is as good as nothing , because he goes forth in his own strength , and the power of the father is absent . And thus the Law is that flaming sword , which turns every way upon the sinner , and scorches the poor imprisoned soul in every thought of his heart , burning up his pride and self-conceit ; so that the righteous Law raigns like a Tyrant in , and over the poor prisoner ; and while the soul is thus tormented by the dispensation of wrath , the envious spirit of darkness that rules in other men , delights to see this poor creature thus under bondage , and so casts jeers , slanders , reproaches , and hard usage upon him : Envy rejoyces in others misery , even as Love rejoyceth in the liberty and life of others . But poor soul , know this , that God is burning up thy dross , and ere long vvill set thee at liberty , and the fire of love that burns in thee , will break forth to thy comfort , and then he will give thee power to rejoyce over the Devill , and to set thy feet upon his neck as a conquered slave , even as he makes thee his slave now . Then secondly , This same imprisoned creature that lies under the Law , being as yet not set free by the Son , meets with many troubles without , and these are but dispensations of wrath , as the other was likewise , as sicknesse , frowns of friends , hatred of men , losses of his estate by fire , water , being cheated by false spirited men , death of his cattle , or many such like casualties , whereby he becomes poor in the world , and meets with many straits , as hard language , hungry belly , to be despised , imprisoned , and abundance of such provocations in the vvorld . And it may be meets with fearfull Apparisions in the night or day , that terrifies him ; as it was Jobs case , he was filled with terrors in the night ; sometimes these troubles lie within a mans spirit in griefs , and sadpressures , & inward burnings of trouble and torment , which no man is sensible of but himself , and sometimes it breaks forth in bitter words and speeches , through oppression of the spirit , to the disturbance of others , and this is called madness , or distraction , which grows upon a man , when the pure Law doth cross his carnall imagination , wilfull will , pride , covetous ; or lustfull desires , then doth the distemper of his troubled spirit break out . But when Christ comes and sets him free , then he comes to see , that whatsoever did befall him , must befall him , it was the will of the father , for the burning up of his dross , and pride of flesh , and shall be made to say , Father , thy will be done , and for ever , yea , infinitely for ever be thy name praised , that thou hast given me such a heart to be content , and submit in love and meekness to thee , and to take every thing in love from thee , this is thine own handiwork , it was not thus formerly , but thou hast drawn me through a nipping , and pinching wilderness , into this land of Canaan , even to lie down in rest in thine own bosome , praysed be thy name . Yea , but the poor troubled soul is offended at my words , and thinks , and saies , this cannot be , it is impossible that any man should have such a frame of spirit . Alas poor man , I have been as thou art , but if thou canst believe in Gods love and power , from the testimony of another , thou wilt believe this for a truth : But if thou cannot believe , but yet remain troubled , he that feels the sweetness of such a work of God , knows it to be a truth ; wait upon God as thy fellow servant doth , for his pure teaching , and thou wilt finde him the same to thee as he is to another . Paul writes of one that was in Christ before him ; and so , though thou wade through flames of fire , to imbrace God in thine armes , thy comforts will be the sweeter , thy experience the more , and thou wilt greatly rejoyce , in that thou hast been in so hot a fire , when the father causes thee to lie down in his bosom the liberty in this rest is now so sweet to thee . And truly friends , let me tell you ; that which hath been often of late whispered into my spirit , and I believe there is something in it ; that this wrath , bitternesse , and discontent that appeares generally in mens spirits in England , one against another , upon the breakings forth of the truths of God , doth whisper in my spirit , that the Father hath cast England into the fire , and is purging the drosse from the gold , that liberty is not far off , and that the plentifull pouring out of the Anoynting , even the spirit of love , truth , and onenesse is near at hand ; and that England , Scotland , and Ireland , so set at liberty from the bondage of the serpent within , and the dispensation of wrath without , shall be the tenth part of the City Babylon that shall fall off first , and bow down at the feet of the Anoynting , which is the wisdom and power of God , that rules in flesh , as Esay prophesied , but whether God will manifest so great a work in this kingdome , or no , at this time , his will be done ; but this I know , much may be said of the workings of Gods power in this kinde in particular mens experience , and as the father enlarges his hand , this manifestation of his love will spread . There is more hopes of a bitter storming spirit to be brought into God , as this kingdome is generally full of , then of a smooth , close , fawning , hypocriticall , self seeking , fearefull spirit , that playes of all sides , for self-ends sake . God received persecuting and bitter spirited Paul to mercy , when as he let hypocriticall , self-seeking Simon Magus go by , as it were not counting him worth the minding . All that I shall say , is this ; you Saints of God , that taste how sweet the love of the father is , bear patiently with hot spirits , God doth beare with them , for he suffers more then you , he is called the great long sufferer ; and when Gods love begins to shine forth upon them , he can , and it may be wil make some of them to out-strip you in experience of his love , good will , and power , and so fill them abundantly with the spirit of joy . But some do object against what I have spoken , and say , are not those Angels which fell , devils distinct from God , as man is distinct from God ; as Jude speaks , And the Angels which kept not their first estate , but left their own habitation , he hath reserved in chaines of darkness , unto the Judgement of the great day . To answer this : First I shall note ; that as heaven is set before us in a two-fold glory ; so are Angels . As first , every particular Saint is a true heaven , or place of glory ; not only because the Father dwels in him , but because he dwels in the Father likewise , as thus ; the Father delights in him , and manifests himselfe to this his son , and his son by the clear sight , and feeling of this manifestation is filled with joy and glory in his Father ; so that here is a mutuall fellowship of joy , and oneness of love between them . And this is Gods Kingdome , even for flesh to be filled with Gods glory , and indwelling presence in love ; and this is heaven in a lesser sence . Secondly , the whole City Sion is true heaven , or a place of the fathers glory , which is but the perfection of the former joy , for as the father dwels and rules as a King of righteousnesse and love , in one Saint , so he dwells in all , and all of them dwell in him ; as he enjoyes them for his delight , so they enjoy him for their delight . And as all , and every one of them sees , enjoyes , and glories in the Father , so they see , enjoy and glory one in another , every one knowing , seeing , and sweetly rejoycing in the unity , and oneness of each others spirit it being the spirit of the father , nay , the father himself , who is the spirit that fills all in all ; and knits them together into one body , treading down all oppressing powers of the flesh for ever , under their feet ; and this is heaven in the largest sence , which every particular son and daughter of the father shall enjoy hereafter , though they are now scattered abroad among the Sodomites of this unrighteous world , that vexes their pretious soules from day to day . And as heaven , I say , is set before us in this two-fold glory , so the Angels are set before us in a two-fold glory likewise . For first , the particular sparks of glory , or heavenly principles in man , which the father hath set as lights , to make known himselfe in his Saints ; as love , humility , sincerity , content , and rest in God , and such like , these are Angels , and Angels of glory too ; because they are sparks of glory issued out of the father , into earthen vessels , and makes them to become the salt of the earth , and light of the world . Then secondly , Men that are wholly taken up into God , are called Angels , such as have all their sences spiritually exercised in the father , that can see , hear , taste , smell , and handle the excellent and glorious father ; and so Jesus Christ being a man so taken up into the father , for he was a man fully anointed , the God-head dwelt bodily in him ; he was called an Angel , the Arch-Angell , and Angel of his presence , for he was the glorious sparke , and light of the father . And when men shall be , and are so taken up into God , they are called Angels , and Angels of heaven too ; because the father dwels , and glories in them , and they live , dwell , and glory in the father , and these are the Angels , which the father sends to do his will . As first , the severall measures of his spirit are sparks of his glory ; as love , joy , humility , sincerity , and peace in God , and such like ; these are particular Angels , which the father sends down into humane flesh , to keep it in all his wayes , that it may not desperately blasphem God , and so dash against the rock ; and such Angels as these every son and daughter of the father doth enjoy , more or lesse ; and if it were not for these , temptations would presently overcome them , but these are spirituall powers from God , that keep them upright in all their wayes , and which makes them differ from the world . And then , for men that are wholly taken up into God , as Moses , and as Christ was , they are ministers or Angels , which the father sends forth to speake , and do his will before , and in the world ; therefore let the world in these dayes learne meeknesse , and wisdome , and lay aside their envy , lest in the day of account they be found beating and killing such as the father sends in his name . But now to answer to the objection : We are to note , that Angels in this latter sence , which are men taken up into God , and made perfect , can never fall from God , and so become Devils and enemies against God ; for this is the work of redemption , which is unchangable , and the father dwels and rules in them , and hath bruised the serpents head in them , never to revive again in them ; and they likewise live , and dwell in God , whose power treads all enemies under their feet . And they have the sparks of glory , or Angels of light within them ; which are the severall measures of the fathers spirit poured into them , which remaines for ever ; and they themselves are Angels of light , sent from the father , to do his will here in this low condition of weak flesh . But now Angels in the former sence , which are divine sparks of glory , planted in humane nature , in its first creation , which was the habitation where they were seated ; these are faln from their excellency , and are become Devils , or evill Angels , or spirituall powers of darknesse . I shall declare what I know by Angels that fell ; they were those glorious lights , and sparks of glory , shining Angels of light , in their severall measures and degrees , which God had placed in the humane nature , Adam , before his fall . As his love of God , delight in God , Peace and rest in God , humilitie before God , obedience and selfe deniall before God , and all such like ; these all lived in God , for he was the Center from which they came , and to which they reflected back again , they being all alive within Adam , and Adam being alive within them . But when Adam hearkened to the whispering of that a spiring selfishnesse , that was the serpent , which twisted it self round about the tree , Adam , and every glorious light that was in that humane creation ; and when Adam ( or indeed any man , or woman ) doth give way to self , and eat of that fruit , that is , delight in self , above the King of righteousnesse in man then those glorious Angels left God their habitation , and took up their glory within the circle of humane de●●ed flesh , and so become enmity against God . For now the mans love is turned from living in the King of righteousnesse , to live in corrupted flesh , it is become a selfe love , and so envious against God ; his delight and his joy is become self delight , he glories in himself , which is his pride ; his obedience doth live in himselfe , for he gives way to all the whisperings of the flesh , and lusts within himself ; but disobeys the command of righteousnesse within him . And further , his sincerity is turned into hypocrisie , and his imagination works strongly , how to please the flesh , in the motions of it , not how to please the spirit of truth and holinesse , And now those glorious sparkes which were Angels of light , while they lived in God , and reflected upon him , are become Angels of darknesse , or legions of devils , murtherers , or deceivers , according to their many degrees and measures , while they live in unrighteous flesh , and reflect upon the disobedient creature , to maintain and to honour the being of the flesh , before the righteous God that governs in the flesh ; thus they are faln . And these devils or deceivers ( for indeed pride , covetousnesse , and the imagination of proud flesh doth deceive every man ) they are reserved in chaines of darknesse , &c. These chains are the dispensations of Gods wrath through his righteous Law ; for upon every one , and upon all of these faln Angels , the righteous sparks , or breathings forth of the righteous Law , like a flame of fire , turning every way , meets with them , bindes them , keeps them in , and restrains them within bonds : so that God hath these powers of self-seeking flesh at his command ; they cannot appear , nor act but by his leave . Pride , self-love , envy , hypocrisie , subtilty , cruelty , cannot act , but by his leave ; and when he doth suffer them to act , then his righteous Law is presently made manifest , following their heels like fire , burning up the stubble . For God never suffers these devils to appear , either within a man , or by some violent way to break forth of men for the hurt one of another ; but he makes use thereof to ruine and destroy that power of darkness , even that poysonous power of covetous flesh . And they are called chains of darkness , in opposition to the Law of perfect love and liberty ; for while these Angels lived in God , they had no restraint , for love God , and thou art at liberty , thy whole soul is free , and no bondage lieth upon thee . But when thou lovest self and flesh , then all thy powers run self-ward , and then the flaming sword , which is the righteous spirit of burning , doth flame upon thee , burns thee , and restrains thee , and holds thee under bondage : But how long ? Till the Judgement of the great day , that is , till the power of Christ do make it appear to the mans clear knowledge , that self and flesh is the devill and serpent , and by his power of righteousness , doth not only judge and condemn that serpent , but casts him into the lake of fire , and consumes him to nothing , as if his power had never been ; and so sets the creature free , according to the mysterie of God . And here note , that the restauration , or salvation which is pointed at in the letter of the Scripture , doth lie in the restoring of the creature , Mankinde , from the power of these Angels of darkness ; and Mankindes redemption lieth in the breaking of those chains of darkness asunder , and so taking him into the life , liberty , and peace of the King of righteousness . As thus , Whereas in this present poysoned estate of Mankinde in which flesh glories it self , as in self will , delight , and self-love , subtile imagination , and the like , they do all work fleshward , and selfward ; and the masculine powers that rule the soul , appear to be envy , hypocrisie , pride , anger , self-seeking , subtilty , and such like . And the spirit of truth , who is the Father , by whom the creation , man , doth live , move , and hath his beeing , doth lie buried under that unrighteous fleshie power . But now in the restored estate which the Father hath begun to work , and which his people wait for compleatness of . I say now , All the powers of the soul , as his love , delight , and peace , &c. run God-ward again , and is centured in the Father again . And those powers of the flesh , as pride , covetousness , rash anger , love of self , and imagination working to advance all these , which are , as I said , the Angels of darkness in man : These are now in this day of judgement condemned and destroyed , trod under foot , and buried out of minde like a dead man , without beeing ; And the Lord alone is exalted now in this day of restauration which is the day of his power . This indeed is the mysterie of all , King flesh and self is dis-throned , and the King of righteousness in flesh hath begun to take the Kingdom , and doth raign , and will raign , and his dominion shall spread , and endure for ever and ever ; for though he take the Kingdom by strength out of King flesh his hand , yet none shall ever be able to take it out of his hand again , for of his Kingdom there shall be no end . And seeing people are not yet taken off from looking upon other mens knowledge , I shall mention this one Scripture , which if people did feelingly understand , the distemper of their spirits would presently be healed . It is this , Light is come into the world , and men love darknesse rather then light , because their deeds are evill . The world is mankinde , and every particular man and woman is a perfect creation of himself , a perfect created world ; that if a particular branch of mankinde desire to know what the nature of other men and women are , let him not look abroad , but into his own heart , and he shall see : so that I say , man is the world , a perfect creation , from whose poysoned flesh proceeds the lust of the eye , the lust of the flesh , and the pride of life ; these are not of the Father . Now light is come into this world ; that is , the spirit of right understanding hath taken up his dwelling in this flesh ; and from hence man is called a reasonable creature , which is a name given to no other creature but man , because the spirit of reason appears , acting in him , which if men did submit themselves unto , they would act righteousness continually ; and so man would become Lord of all other creatures in righteousness . I , But men love darkness rather then light ; men here spoken of , are the evill masculine powers of created man in his poysoned estate , as man pride , man covetousness , man hypocrisie , man self-love , and King imagination , that rules over all , and in all these ; and this , or these , is the wicked man , spoken of in scripture ; these I say , are called men , because they rule over the created flesh , which is the feminine part , and leads it captive in unrighteousness , and will not suffer it to obey the King of righteousness , which is called conscience likewise in the creation , man . For I say , every particular man and woman is a perfect creation , or a world of him , or her self : And those powers are the men that live and raign in that poysoned , created world , for these will not submit to righteousness ; and what is the reason ? VVhy , because their deeds are evill : Indeed covetousness is an evill man , and pride and envy are evill men , and all the rest of their imaginary companions in the soul , they are evill men , yea , the wicked man , and all their actions are evill like themselves , and they will not submit themselves to righteousness . That mightie man of truth , whose dwelling is in flesh likewise , he dwels in heaven and hell , that is , he dwels in cleansed flesh his Saints , where he is seen and known ; he dwels in uncleansed flesh , the vile ones of the earth , where he is unknown , and unseen by them ; though he , as he is the righteous Judge , doth check and condemn them , yet they smother his smitings within themselves , and will not submit ; for which disobedience sake , their spirit is filled with horror and bitterness , and they roar in hell . Speak thou wretched man , if thou hast not found terrible affrightings and torments within thy self , when thou hast refused to act the righteous motion of conscience within , who indeed is the King of glory , though thou art ignorant of him , and submittest thy self to King flesh in all the beastly actings of it . Well , these masculine powers of the poysoned flesh stand it out against the King of glory , till he cast them into the lake of fire , into his own spirit , by which they are tried , and being found but chaffe , and not able to endure , are burned , and consumed to nothing in the flame . No man or woman needs to be trobled at this , for let every man cleanse himself of these wicked masculine powers that rule in him , and there will speedily be a harmony of love in the great creation , even among all creatures . Therefore let no man look without himself , and say , other men will not obey this light that is come into mankinde ; but let him look into his own heart , and he shall finde that the powers of his heart are those very men of the world , that will not submit to that light of reason that is come into it . But it is said , that God sent his Angell , and cut off by him all the mighty men of valour in the Assyrians army ; therefore Angels are a mighty power between God and man , and distinct from both . Answer , Angels in this sence are powers sent by commission from God to do a particular work . As first , Good Angels are sent , and these are inward discoveries of God to , or within a soul , such as was sent to Jacob to awake him ; for these manifestations of the Fathers power within , do make the creature , man , watchfull , either to foresee & prevent a danger , or else to support the drooping soul in trouble , through the hope or expectation of some blessing , or deliverance , which was inwardly spoken to the heart , and this the Father doth in a two-fold sence . Sometimes speaking inwardly , as to Eliah , the Angell of the Lord touched him , and bid him arise , and eat , this was a speaking to Eliahs heart , either by voice , vision , dream , or revelation . And sometimes by the voice of a materiall man , standing before them , as the Angell that brought the glad tidings to Sampson , the two Angels that came to Abraham and Lot ; these were materiall men , taken up into the spirit of the Father , and sent by him to do such a work , and their vanishing away , as the interpreation is , it is no other but their departure from Sampson , Abraham , and Lot , when they had done the work they were sent about . But now according to the Objection , such Angels as are sent to destroy , are called evill Angels , according to the creatures capacity , because they are ministers of such things as the creatures call evill , though in themselves , as being sent from God , and in the execution of their commission , they are good ; but I say , they are called bad , because their work is of a different nature to them that are called good Angels ; Satan , that envious Angel did the will of God , in troubling Job , for the end of that trouble was good to him , his last dayes being his best dayes . And these evill Angels are three-fold . First , such as are sent into the soul , when the Justice of God goes forth upon a man , and strikes him with blindness of minde , and hardness of heart , as he smote Pharaoh ; and these are strong powers of darkness , that holds the creature in chains of bondage . Secondly , when he sends the sword , pestilence , and famine , or the like , & gives them commission to waste & to destroy a rebellious people , these are Gods Angels , or mighty powers , to which he hath given a commission to go forth , and to perform such a work , and this you shall see in Scripture ; that which was called the destroying Angell in one verse , is called the pestilence in ths next verse . 1 Chron. 21. 12 , 13. &c. Or thirdly , when wicked people are ruled by King envy , King covetousnesse , or King pride , that uncleane spirit that rules in the children of disobedience ; and when these have a liberty given to them , to go on and prosper without restraint ; now they are mighty powers , or Angels sent by God , either to waste and destroy , or else to be a terrible warning to a sleepie people , to awake them , as the King of Assyria was sent to do a worke in that kinde , that is , to whip the Nations , but to brighten Israel . And when his work was done , then he himself was destroyed by another power or Angel which God sent to take him off , for his cruell and unrighteous actings ; like that of Gideons Army , when Israel began to obey the Lord ; then the Lord sent an Angel , which was no other but a mighty spirit of feare and confusion of minde among the Midianites , Israels enemies ; which made them to destroy one another , while Israel had the liberty to looke on . CHAP. V. LEt the Powers , Governours , and Armies of the land learne to worship the Lord in righteousnesse , lest while the Lord hath made them Angels to destroy some , and to warne others ; the Lord do not give out a Commission to others , to destroy and confound them , and so bring about his work by another power . For Assure your selves , you Kingly , Parliamentarie , and Army power , and know this , that all unrighteous powers and actings must be destroyed ; the father is about the work , and his hand will not slack ; this work is , and will be going on more powerfull then ever , till it be finished , that all enemies to Christ be made his foot-stoole and he alone exalted , who is King of righteousnesse . For now Jesus Christ is upon his rising from the dead , and will rule King of righteousnesse in flesh : And though King-flesh in every man and woman hath for many years past denyed him , and lifted up himself against him ; yet now is the time come that he will lift up himself , and tread the powers of the flesh under his feet . And friends , doe not mistake the resurrection of Christ ? you expect he shall come in one single person , as he did when he came to suffer , and die , and thereby to answer the types of Moses law ; let me tell you , if you look for him under the notion of one single man after the flesh , to be your Saviour , you shall never , never taste salvation by him . But know , that the mighty power that dwelt in that humane flesh , that was called by the name ( Jesus Christ ) he was the man , the mighty man of strength ; the flesh was as the woman to the man , or the box that carryed that precious oyntment in ; and this man is sat down at the right hand of the father , that is , he is the strength of the father , whereby he destroys King flesh , and he sits in the highest heavens , that is , in those Saints that are taken up the highest into the father , and lives in him , treading the curse under foot . And as the body of his flesh in his Ascension , so called , went out of the Apostles sight , in a cloud of the Skies , so shall the same mighty man rise up out of the earth , that is , from under the earthy imaginations and lusts of the sons of men ; for mankinde is the earth that containes him buried , and out of this earth he is to arise , and appeare in the clouds , that is , as he begins to shew himselfe in a man or a woman , the fleshy powers in those enslaved soules will , and do rise up to darken the light of that sun as long as he can , till he , the flesh , who is the wicked man , or the cursed thing that dwels within ( mankinde ) be taken away . And therefore if you expect , or look for the resurrection of Jesus Christ , you must know , that the spirit within the flesh is the Jesus Christ , and you must see , feel , and know from himself his own resurrection within you , if you expect life and peace by him . For he is the life of the world , that is , of every particular son and daughter of the father , who are every one of them a perfect created world of themselves , and need not to seek abroad after other creatures for teaching , for every one hath the light of the father within himself , which is the mighty man , Christ Iesus . And he is now rising and spreading himselfe in these his sons and daughters , and so rising from one to many persons , till he enlighten the whole creation ( mankinde ) in every branch of it , and cover this earth with knowledge , as the waters cover the seas . And this is the lightning that shall spread from East to West ; this is the kingdome of heaven within you , dwelling and ruling in your flesh : therefore learne to know Jesus Christ , as the father knows him ; that is , not after the flesh ; but know , that the spirit within the flesh , is that mighty man ( Jesus Christ ) and the flesh takes it name from that mighty man of truth that dwels within it ; he within governs the flesh , he within laid down the flesh , when he was said to die ; he within is the wisdome and power of God , he within is to arise , not at a distance from men , but will rise up in men , and manifest himselfe to be the light and life of every man and woman that is saved by him . For a meek spirit bears the name ( Jesus ) And a man filled with the power of God , or a man taken up into God , to become one in spirit within ; beares the name ( Christ ) & therefore you are not saved by believing there was such a man , that lived and died at Jerusalem , for though you believe there was such a man , yet that is not saving faith to you , till you feel the power of a meek spirit come into you , and raigne King , and tread all your envy , frowardnesse , and bitternesse of spirit under foot ; and till you feel and see the power of the righteous spirit come into you , and raigne King , treading all unrighteousnesse of the flesh whatsoever , under foot , making a conquered slave of that wicked man in the flesh . And so changing your vile bodies , and making them like his glorious body ; that is , making the bodies of your flesh subject to the spirit of the father within it , as the bodie of the flesh of Jesus Christ was subject to the spirit , his father , that dwelt within him in all things . So that you do not look for a God now , as formerly you did , to be a place of glory beyond the Sun , Moon and Stars , nor imagine a divine beeing you know not where , but you see him ruling within you ; and not only in you , but you see and know him to be the spirit and power that dwels in every man and woman ; yea , in every creature , according to his orbe , within the globe of the Creation . So that now you see , and feel , and taste the sweetnesse of the spirit ruling in your flesh , who is the Lord and King of glory in the whole creation , and you have community with him who is the father of all things . Now you are inlightened , now you are saved , and rises higher and higher into life and peace , as this manifestation of the father increases , and spreads within you . And this is it , to be saved by Jesus Christ , for that mighty man of spirit hath taken up his habitation within your body , and your body is his body , and now his spirit is your spirit , and so you are become one with him , and with the father ; and this is the faith of Christ , when your flesh is subject to the spirit of righteousnesse , as the flesh of Christ was ; and this is to believe in Christ , when the actings & breathings of your soules is within the center of the same spirit , in which the man Jesus Christ lived , acted , and breathed . If you live in the flesh , that is , if you be subject to the powers of the flesh within you , then you believe in the flesh , and bring forth the fruit of the flesh , which is self-conceit , covetousness , envy , pride , hypocrisie , and the like . But if you live in Christ , that is , in that mighty and spirituall man of truth , then you believe in him , and bring forth the fruit of the spirit , which is love , joy peace , humilitie , obedience , sincerity , and the like : If Jesus Christ that mighty King rule in you , he will check , and condemne every unrighteous thought , as well as extravagant words , and loose actions , though no other man see and know your secret wickednesse but your selves ; and he will speake peace , and Justifie you within , when your flesh in any things is subject to him , though you are hated , slandered , and mightily oppressed by the injustice of others . But if King-flesh rule , then you go on in secret and open wayes of unrighteousnesse with greediness and delight , and have no checks within at all : Now the strong man of sin keeps the house , your bodies , and every thing enjoyes a seeming peace within you : But this is not the peace , nor the liberty , but a fore runner of great torment in the day of Judgment ; that is , when the Judge , the King of righteousness shall appeare to sit upon the throne within you , judging and condemning this serpent , or man of sin within you , and so bruising his head , that you who have been , and are pisoners thereunto , may live in the light & peace of the father , & so set at liberty from bondage , & assure your selves , you that glory in flesh , you shall not go scot-free , you shall be cast into the everlasting burnings as well as others , and tryed in that fire , as gold in the furnace . And this fire is the father himself , into whom , when any creature fals , he burns up the drosse in the creature , which is the curse that came in through unrighteousnesse , which is all the imaginary glory of the flesh , and so makes man to appeare and stand bright before him ; you cannot burne away the drosse , but the gold must suffer the heat of the fire , the father cannot consume the serpent , the man of sin , out of my body , but I that have been incorporated into that nature of the serpent , must needs suffer paine ; this drosse and gold in man is so mixed together , that nothing can separate them but the fiery orb , which is the father himselfe , that tries all things . And here likewise lies a great delusion within mankinde ; you call the father your God , and the word God is much in your mouths ; but here you deceive your selves , for you know not the father to be your God , nor Lord , neither can you call him your God , till you see and feele by experience that he rules and governs in you , and that your proud and coveteous flesh stoopes , and is made subject to him . When the spirit within you doth command your flesh in rightousnesse , and will not suffer frowardness , covetousness , pride , hypocrisie , and the like , to arise and act , but presently checks and condemns , and shames you ; you can then speake in experience , that the father , who is the mighty governour , is your God , and your Lord , for the powers of your poysoned flesh are made suctject to him . But so long as King-flesh raignes , & doth act pride , envy , covetousness , hypocrisie , unrighteousnesse within you ; then he that you call God , is the devill , that cursed serpent , or poysoned flesh , even the power of darkness is your God ; and you cannot say the father is your God , for if you do , you deceive your self , you are subject to the devill , you are not subject to the father . He that looks for a God without himself , and worships God at a distance , he worships he knows not what , but is led away , and deceived by the imaginations of his own heart , which is Belzebub the great Devill ; but he that looks for a God within himself , and submits himselfe to the spirit of righteousnesse that shines within ; this man knows whom he worships , for he is made subject to , and hath communitie with that spirit that made all flesh , that dwells in all flesh , and in every creature within the globe . And this is the law and the testimony , even the law of the spirit of righteousnesse within , and testimony of the spirit within a man , when a man can say , I see , feel , and know that my flesh is in part subject , and is daily subjecting to the great power that dwels in the whole creation ; what I heare another man speak or write , it is nothing to me till I finde the same experience within my self ; this is the law and testimony of Jesus , and if any man speak not according to this rule , it is because there is no knowledge in him , not in the booke of scriptures , which is another mans testimony , and the testimony of others is known to be a truth by the testimony of the same spirit within your self , and no other way whatsoever . There is one scripture hath been often laid before me by others , and I knew not the meaning of it ; if I went about to studie or imagine the meaning , I was lost presently , and trouble took hold upon me . Well , after I found the spirit of contentednesse to come with power , and made me quiet within , so that I said within my self , let my father give me the knowledge of this , or any other truth , or deny me the knowledge of it , his will be done ; I can know nothing till he teach me , therefore I will lie down before him , and wait with a quiet spirit upon him ; I say , I was no sooner brought into this waiting frame of spirit , not only this , but divers other truths was , and I can almost say , daily is given into me from the father , to the abundant satisfaction of my soul . The scripture is this : Mat. 8. 28. where the two men that were possessed with devills , cryed out to Jesus , Art thou come to destroy us before the time ? I deny not the history ; but that there were two men really filled and tormented with devils , or distempers , which is the curse in mankinde ; and that at the Command of Christ those troublers in them , went into the heard of swine , and the swine ran into the sea , and perished there . But now the matter in this history settles peace within my spirit , as it is shewed unto me ; and that is this ; By the two possessed , is pointed out to me , First , the earth ( mankinde ) by reason of his unrighteousnesse is filled with thornes and bryers , that is , with troublesome distempers of all sorts , which are called devills , or serpent , or the curse of the earth , or the wicked man that sowes tares in Gods vineyard ( mankinde ) so that here is mankinde , or flesh full of troublers , or devills distempering the creation ; for do but crosse the imagination of the flesh , and the man grows more or lesse distracted . This is pointed at by one of the two that were possessed . Secondly , the righteous law of God , even the spirit which is full of love , righteousnesse and peace in it selfe , is enforced daily to be checking , condemning , and burning up that power of darkness , or devills in the flesh ; to this end , that the flesh may be brought into a onenesse with the father , and be made subject to the spirit that made it , and that dwels in it , though the imaginarie powers of the flesh have trod down the spirit , and would not suffer him to appear and raign for many years past : I , but now the fullness of time is come for the spirituall appearance of Christ , and the spirit , who is the Lord our righteousnesse , is beginning to tread proud and covetous flesh under his feet , and will take the Kingdome , and raigne himself in man , yea in every man , for every man and woman , though they be as branches of the earth , yet they are every one a perfect creation of themselves and the spirit of the father dwells supremely in every man , as in the whole globe . So that considering that mankinde ( through unrighteousnesss ) hath been corrupted , & stands in need of a restauration before he can see the father dwell supremly in him ; and that the spirit must be the cleanser & purger of this poysoned earth , for he is the everlasting fire that tries all things , and that seperates the dross from the gold ; and this spirit , or father , is pure reason , which the unreasonableness of the flesh cannot stand before , but falls presently ; as chaffe cannot endure the flames of fire . It appears plain , that the righteous law , the spirit , which though it be full of peace in it selfe ; yet having so powerfull an enemy as the devill in flesh , that daily fights against him , he cannot be at rest , but is at work continually , though it be a work wherein he takes delight . As the fire never ceases burning , so long as there is fuell to work upon : so that the spirit of burning may be said to be full of troubles , in respect of the great and varietie of his work , for he is to deale with every man and woman in the creation of mankinde , when I speak after the manner of men ; for while two parties fight to master one another , there is a declaration of troubles on both sides , to the beholders ; and yet the spirit is not full of troubles , because he kils and destroys the devill with delight , and works the restauration of mankinde with abundance of love and cheerfulness . And this spirit is pointed out to me , to be the other man possessed : For the scripture is to me but the declaration of a historicall truth , pointing out this higher mysterie . And as the corrupt power in flesh delights to be acting , and shewing it self , so the holy Law , ( which is not the letter of the scriptures ) but the spirit , which is the law of righteousness , delights to be acting and shewing himselfe , in destroying that filthy power , or devill . And as it is a torment to a man to be crossed of his humor or will , so it is here spoke after the manner of men : As to be a torment to the devill in mankinde , as indeed it is , to be quite destroyed ; and as it were a torment to the righteous Law , as it is not , but his delight to be taken off his work of burning and consuming the devill . For as it is the devills heaven to be acting unrighteousness , so it is the heaven to the law of the spirit to be flaming against , and burning up the devill . Now the creature man looks upon these two as they fight one against the other within his heart and flesh , as a murtherer of him , for hereby his earthly peace is killed , so that , Art thou come to destroy us before the time , is a voice proceeding from the distempered man , but it doth typically point out the voice of this compound murtherer in man ; for when Christ , who is the mighty man of truth dwells bodily in his own house , the flesh of mankinde , then all fightings within , and troublers in the flesh shall cease , and there shall be perfect peace ; but two enemies that seek the death one of the other , are both to be parted , therefore the devill he would not be taken off vexing the flesh , because he would be King in the flesh : And the spirit of righteousness would not be taken off , till he hath quite subdued the devill under his feet , and made flesh subject to him , which shall and must be accomplished at the restauration of all things . And therefore there being much work to be done in mankinde , as well as in these two particular men ; and the work of the devill will not cease , so long as he hath any power in flesh , and the work of the spirit wil not cease , til this serpents head be quite bruised , & the flesh of the whole creation ( mankinde ) be made subject to the spirit , the Lord that made it ; therefore this voice , Art thou come to destroy us before the time , declares , that Christ is the Anointing , or power of the father , that shall end this quarrell , and that shall establish perfect peace in every man as a branch , and in the whole creation it self ( mankinde ) when the time of the father is come , that the mysterie of the great governor , God , is finished . So that this historie of the two men possessed with devills , which Christ Jesus made quiet , doth declare the great work of the anointing in the latter dayes , when he shall have finished his work , and deliver up the Kingdome to the father , that is , he will establish love , and peace , and onenesse , between mankinde and the spirit of righteousnesse that made it , and the same anointing will destroy all this enmity that is between the flesh and spirit , by reason of the curse that is in the flesh , which is to be burned up , that so peace may be made . By the swine in the History are pointed out to me , to be men that live upon the earth , in the imaginary delights and glory of it , which is a life below God ; as the life of a swine , snudling up his food from among the filth of the earth , is below the life of a man : And this swine runs down the hill , that is , these earthly minded men run lower and lower from God , who is called Sions hill ; in hunting after covetousnesse , self-love , temporal glory , fleshy imaginations , and thoughts . These , I say , run downwards , further and further from the life of the spirit ; they do not run up the hill of self-denial , and love of righteousnesse , where God dwels . Now Gods dwelling is not in any locall place above the skies , as men fancie , and say , God dwels above the heavens . But he is said to dwell above , in respect of the fleshes wisdom and power ; as thus , Gods wisdom is above the wisdom of the flesh , Gods peace and life is above the peace and life of the flesh ; for covetousnesse , pride , lust , and envy feeds below , and licks the dust of the earth under bondage , and distemper : But the love , faith , humility , and righteousness of the spirit lives above , in liberty , freedom , & perfect peace . And God is said to live above the heavens , that is , the spirit that is the life and peace of all things , which is reason , is incomprehensible , flesh cannot comprehend the largenesse of it ; nay , the Saints themselves , which are the heavens that live above , cannot contain him , nor finde out the heigh , depth , length , and breadth of that pure spirit ; therefore he is said not only to live above the earthy , and imaginary minded men , but above the heavens likewise ; spirituall men that live in the spirit , and whose flesh is subject to the spirit , these are not able to reach the incomprehensiblenesse of him . And so he is said to be above all , to live in the heavens , the Saints , yea , and to live above the heavens in wisdom and power , yea , and to tread the earth under his feet , for the wisdom of the earth or flesh is foolishnesse , not worthy the name of wisdom , when it stands before the spirit . The swine ran into the waters and perished there . By waters , are pointed out to me the wisdom of poysoned flesh , which is branched forth into established doctrines of the flesh , into formes , customs , and governments of the flesh , which deceived men conform unto for fear , and shame of others . And so the doctrine and practises of Rome , being altogether after the flesh , is called the sea of Rome , & sometimes multitudes of people that are deceived by the flesh , and follow after the wisdom & lust thereof , are called seas , or great waters , for these indeed are the waters whereupon the Whore , the disloyal flesh sits , & makes war against the spirit in them . Now swinish men , that Iohn cals the inhabitants of the earth , that live in the flesh , not in the spirit of the father , they are drowned , and they perish in this sea , into which they are run , that is , they live in this sea which the flesh hath made , glorying and delighting in that sea , and in those waters , as a fish doth in the materiall water , his proper element ; they are separated from the life of God , and are dead to him . But it is said , Suffer us to go into the swine , &c. The meaning given to me is this , that all the distempers that trouble the creature , man , is hereby declared , that they shall be cast out of mankinde ( the pure creation , ) into the very body of the serpent , which is King flesh , a swinish nature , a herd of swine ; for all the branches of it are like so many filthy swine snudling upon the earth , as covetousnesse snuddles upon the earth , pride licks the dust of the earth , envy lives in the filth of the earth , hypocrisie and self-conceit , with the imaginary glory of the flesh , do tumble , and dwell , and live in the mire of the earth , that is , delight in nothing but the filth of mankinde , like so many swine as they are ; they do not delight in God , they are enmity against him . And this corrupt power of darknesse , and swinish nature shall run into the sea , and confusion of his own invention , and imagination , and perish together , while as mankinde , by the power of the anointing shall sit down in peace in the father , the Lord our righteousnesse . And where it is said , Christ suffered them to go , it points out this , that though King flesh rule vvith povver in mankinde , yet he is but suffered so to do for a time by the King of righteousnesse : and this sufferance is for his destruction , and mans deliverance from the bondage of the flesh ; for the two men were made quiet by Jesus Christ , while the swine perished in the sea ; that is , the creation , man , and the righteous Law , the spirit , sweetly embraces each other , while the filthy powers , and wisdom of the flesh do perish in the sea of his own invention , forms , customes , governments , and imaginary glory . So that the Devill is not a third power between God and man , but he is the curse in flesh ; and the power of utter darknesse is this , when the father shines forth in man , and lets him see his curse , and so begins to condemn , and burn up the curse ; now the poor creature not knowing the mysterie of the father , dieth presently under sorrow , beholding no way of comfort , but misery on every side ; for the spirit of brightnesse hath so beset the power of darknesse within a man , that the poor heart sees there is no possibility of peace and comfort , till one side be subdued , or a reconciliation be made . By this means , which is a means , or work of the spirit within , not any outward means of preaching , &c. the Father kils , and destroyes the powers of disobedient flesh , and at length made the created flesh to submit to him , and live before him . And for proof of this , I will appeal to the experience of any of you that have been sensible of your bondage , through the combate that hath been between flesh and spirit in you , whether you have looked upon your troubles , as inflicted upon you by the devill , and adverse power between God and you , or have not rather beheld the anger of God upon you through the bright shining Law of righteousnesse in you , shaming , condemning , and tormenting of you for disobediences sake . It may be the thought of the Law of God hath not been in your minde , but the sense of anger and wrath hath lien upon your spirit ; and whence comes that wrath , but from the shining of the Law of the spirit within you ? and wherefore through this Law ? but because the principles of the flesh in you seek to advance self above the spirit , or at least to be equall with him . And so long as the powers of such aspiring , self-seeking lusts , and sin rules within you , so long will the power of the Law , in dispensations of wrath and anger , in your apprehension , rule in you , and over you ; so that this compound murtherer is of a mighty power , and may be well called a power of darknesse , for it holds you under darknesse and death , and you live far below both the comforts and life of God : As soon as disobedient flesh appears against the Law of the spirit in you , the spirit appears presently against the powers of the flesh in you , and so holds you in fear of death all your life time . For indeed your disobedient flesh , which rules powerfully in all the branches of it , which you take pleasure in , as in pride , covetousnesse , uncleannesse , envy , self-conceipt , hypocrisie , in their severall measures , till they rise up to a number of a legion of devils : You think this is your liberty , to have your filthy wils satisfied herein , and alas , this is your bondage , and it is that Devill that was a liar from the beginning , that never gave true peace to his children , though he promised much ; he carries you away from God by his strong delusions , to believe his lies . And this power of darkeesse in you casts you under a more powerfull bondage of the Law of the spirit within you , yea , in utter darknesse , wherein you stick fast , as in mire and clay , or , as in a deep pit , and cannot get out , it throws you under wrath , and makes God appear angry , which is the greatest darknesse the poor creature can lie under : What greater darknesse can there be , then for a man never to see nor feel the light , heat , nor warmth of the sun , but alwaies to live in some dungeon , where the sun never appears . A meek and humble spirit fights against thy rashnesse , and self-conceit ; and secret envy , and grudging opposes the appearance of love ; covetousness , and bondage fights against freedom , and liberty of spirit ; and chastitie fights against uncleannesse ; the Law of righteousnesse fights against unrighteousnesse of the flesh . So that if at any time thy heart begins to devise any unrighteousnesse within thy self , the Law of the spirit of truth breakes forth in thee , and lets thee see it , and condemns , and shames thee for it , and thy whole soul is filled with distemper and horror ; And if at any time the power of unclean flesh begins to break forth in thee , the Law of chastitie appears , and shews thee thy filthinesse , and condemns thee for it , but gives thee no strength for the present against thy lust , so that the power of thy uncleane flesh , lusting after folly , is strong in thee ; and the power of the law of chastitie shewing thee that Abomination , is strong in thee likewise , which fills thee with torment . And if at any time unrighteous thoughts and purposes rise up in thee , or unrighteous actions proceed out of thy hands , and thou delight therein ; yet when the law of the spirit of truth appears in thee , and shews thee thy abominable practise , thy delight in the flesh dies , peace is taken from thee , and thy spirit is filled with trouble . I could instance in every power of the flesh in this kinde . And now presently thou concludest , That the devil , which thou thinkst is a third power , distinct between God & thee , comes & torments thee . But no : for it is the very power of the spirit , which is pure reason , which governs the whole globe in righteousnesse , that shews thee thy wickednesse , & the light therof discovers thy darkness , and fills thee with shame and torment . For if the spirit shine upon thy filthinesse , and trouble thee , it is not barely to trouble , but to burn up thy lusts , and to make thee bright , is the fathers end ; but while thou liest between these two powers , thy peace is gone , all feeling of life is taken away , and thou liest under darknesse , yea utter darknesse ; for thou seest no light of peace of any side . If thou follow the powers of thy flesh , as thy uncleanness , unrighteousness , envy , frowardness , pride , hypocrisie , and the like , thou hereby accknowledgest that the flesh is God , for thou maintainest the being of that wicked man , as though he were the only one beeing , that dwells in the globe ; but if the father of all things , which is reason , be the only one beeing , that gave beeing to all , and that keeps all in peace ; then certainly , while thou followest the way of King flesh , thou walkest unreasonably , for thou settest up another King , which makes division , which the creation knowes not , and thou deniest the King of righteousnesse , which unites the whole body of the creation into a oneness of spirit . That spirit that knits all creatures together in peace and sweet communion of love and meekness , must needs be King : And this doth reason , who is the essentiall father : but that power that makes one creature a tyrant over another ; nay , divides the creature man within himself , and so pulls the creation in pieces , breaking the bonds of peaceable love , and filling the creature with torment , and distraction , must needs be a divell , or troubler , and this doth that curse , that is in the flesh , and therefore no King , but a murtherer , a deceiver , a devill , the serpent that must be killed , and the wicked man , that must be taken out of the way . Now such a condition of bondage doth this compound power cast you under ; you are absent from the liberty , peace & life of heaven , & you lie tumbling in hell & darkness , to be incorporated into the power of the wicked one , & to act from his unclean principles , is the flesh and blood that shall never enter heaven ; never enjoy union and peace with the spirit of righteousness ; for light and darkness can never live together . This is the bond woman & her sonne , that shall never be heire , nor live in the house with the free woman . And whatsoever is of this nature , or under this bondage , less or more , doth not taste of heaven , which is perfect peace , for that which is bondage cannot be said to be liberty . But for your comfort , poor enslaved soules : Christ , the wisdom and power of the Father is come to open the prison doors , to pull you up out of the earth of covetousness , and self imagination , under which you have been , and are buried , and will set you even as a corne of wheate that lies buried under clods of earth , till the warme , cherishing , meeke , and loving spirit in the earth cause it to sprout , and spring , and shoot out , and so bring forth fruitlike himself in great abundance ; therefore waite patiently , till you be able to sing Allaluia , and to say , The Lord God omnipotent raigneth , and assure your selves the vision will not stay long , for when your flesh is made subject to the spirit , he will speak peace to you , and in you . Since unrighteousness was acted in humaine flesh against his maker , every son and daughter of that disobedient flesh is like a man , upon whom two fierce band-dogs hath laid hold , tearing , and pulling to pieces : And these two are first , the curse , or sin in flesh , which is called the serpent , the father of lies , the wicked man , the devill . The second is the appearance of the righteous law , dwelling in that flesh likewise ; as a seed buried under the weight of that cursed earth ; and his appearance is so terrible to the disobedient flesh , that it destroys at his appearing all the joy and peace thereof , and is called the severity of the Law . So that first the curse , or sin , this hath fastened upon the man , and puls him from owning the spirit , and so makes created flesh to rebell against his maker . And then the father ( which the curse in the flesh hath despised ) maintains his own prerogative in man , and destroys , and kils that rebellion , by reason whereof the creature , man , is filled with Torment . And this act of the spirit is called the declaration of wrath , or the Law , or the letter that kils ; for indeed the disobedient man sees , and feels nothing but wrath on every side . For let the creature look within himself , he sees and feels no peace ; for the appearance of the spirit of righteousnesse is like the offended Law of a King , that speaks death to the offender which way soever he turn himself ; it flashes like the flaming sword every way , and so takes peace from that particular earth . And if he look abroad , the same declaration of wrath follows the eye of the sinner , and flames out fire in every place , even as the father is pleased visibly to appear in outward manifestations of justice , to the terrifying of the disobedient , that he may know himself , and his works , that they have been unrighteous . As in losses , sad accidents , death of friends , or cattell , casualties by fire , water , unseasonable weather , or the like , and so taking an outvvard peace from the earth , that is , from divers branches of disobedient earth , men and vvomen , making them to sit dovvn in sorrow . And poor sinners , when they feel , and see such inward and outward misery , they cry out , Oh , this is the devill that troubles them ! And so look upon the Devill as a third powerfull beeing , distinct between God and them , working their misery . Alas poor sinners , this is the devil indeed , a great troubler , but not such a devil as you fancie ; for this Devill , or murtherer , that takes away your peace is within you , it is your sin , and the curse of your flesh , upon which , the fury of the King of righteousnesse hath seised , and taken fast hold ; and now expect no peace in earth , that is , in your flesh , till there be peace in heaven , that is , till your flesh be made subject to the spirit , and the Father and you become one . For truly let me tell you , and you shall finde it true , That as the curse , or disobedient flesh in you doth rise up in rebellion against the spirit , by scoffing , hating , self-loving , despising , expression of bitternesse and discontent against the way of the spirit , and so seeking to advance your selves , or your fleshy lusting above the spirit . Even so the Law of the spirit will appear , and the flashings of this flaming sword will spread the more , to advance the spirit , even the King of glory , and so will hedge in your way , and crosse you at every turning : And truly , if you see the fury of the Lord to appear more hot and fierce then formerly , then say , and say truly , That the breakings out of sin and curse is more violent in these dayes then formerly : And it must be so . For now the bottomlesse pit is opened , that is , The curse , or serpent in humane flesh is let loose , to act , and shew it self in his own likenesse , and it makes himself manifest to be the power of darknesse , the father of lies , the enemies of the Father , and the Whore , the Beast , and mother of all abominations . And the four evill Angels , that is , Subtilty , Hypocrisie , Envy , and Cruelty , backed and strengthened with all the power of Hell , or Curse , are let loose , that is , the strength of these are manifest , and act powerfully in these dayes ; and assure your selves that the dispensations of wrath do , and must increase to the view of creatures more then formerly . But these sad apparisions of inward and outward wrath will not last long , the time shortens apace , and the work of the Father hastens apace ; for righteousnesse and peace hath begun to take the Kingdom , and to raign , whose dominion shall have no end . When your eyes are opened , you shall see that it is the righteous Law , or rule of truth that thwarts , and crosses the sinfull and cursed principles that rule , and that still would rule a King in your flesh . And this Law works sometimes within , condemning a man within his own conscience , without any outward means , but the light of the spirit within rises up , and declares the darknesse of the curse within the flesh ; and sometimes it condemns the man within himself through the sight or hearing of other mens words and actions without , nay , the very actions of other creatures are made to be whips to torment him . Sometimes thou hast had vain glorious imaginations rising up within thee , puffing up thy mind with big thoughts of thy self , as if thou wert some great body for thy learning , riches , parts , prayers , fasting , preachings , to whom every man must give respect . Thou hast thoughts of covetousnesse , of injustice , of uncleanesse , and thinkest thou maiest take thy pleasure herein , and if any discover thy lewdnesse in these abominations , which thou seest no evill in persently thou hast thoughts of revenge arises in thee , to make such and such know what they do to crosse thee in that thou saiest and doest . And thereupon pursues thy resolution to get a power , to put thy envious thoughts ( which thou thinkest is zeal ) into execution , but thou dost not do it , and why ? because the opportunities of the earth will not give thee power : Well , all this is the swelling up of the curse within thee , which thou thinkest is the spirit of holinesse ; a strong delusion . But within a short time after , thy conscience ( or rather the spirit ) within , begins to trouble thee , and fils thy face with shame , and thy heart with a king distemper ; because thou that art a professor of a meek and loving spirit , which is true godlinesse , should have such exalting thoughts in thee against thy fellow creature , and consent unto them . Or it may be some others may cast out jeers against thy very thoughts , yet not knowing thy heart , and thereby thy distempers multiplie , and peace vanisheth from thy proud lifted up heart ; and now thou concludest , that this is the devill that first put ill thoughts into thee , & now troubles thee for them . It is true , it is the devill indeed , but not such a devill as thou thinkest of ; for first , the father of lies , thy unclean flesh , that was he that inticed thee to envy ; and now the righteous Law of the spirit within thee , shews thee thy evill , and shames , and troubles thy minde , and throws thee under vexation and sorrow of spirit , and kils all thy comforts , and dashes all thy contentednesse to pieces . And no man knowes of these inward sorrowes , but thy own heart ; this is the law and the testimony , even the perfect rule of holiness that appears in thee , & to thee , and hedges in the way of the flesh with thornes , & throws thee under bondage ; this is the murtherer which thou callest the devill ; he is a murtherer indeed of the curse , though thou , who art dead under the curse , maist be made alive in the spirit , and live in the father of peace . And sometimes the Law works without , and opens the mouthes of others , to speak against thy selfe-conceit , in preaching , praying , or carnall use of scriptures , and against thy covetousness , and pride , that makes thee lift up thy self above thy fellow creatures ; and thou thinkst this is the devill that tempts thee to forsake God and goodness . Alas friend , it is the righteous law that crosses thy fleshie hypocrisie , and that sends these messengers as dispensers of wrath to thee , to make thee not to looke after the letter , but the spirit of the scriptures , to burne up thy drosse , to consume the curse out of thee , to refine thee , and make thee pure gold ; that is , to make thee live in , and after the spirit ; and to pull thee out of the flesh ; In which , and after which thou livest . By what hath been spoken . I question not but the father will let light shine into the spirits of his servants , that they may see what the devill or murtherer is ; which is the serpent , sin , or curse , dwelling within a man , or the power of deceived flesh imbittered , and made a stinging Scorpion by the law of righteousnesss . The sting of sin is death , and the strength of sin is the Law . Now there is none that can free the creature from this compound murtherer , or from these two band-dogs , but ( Jesus Christ ) who is not a single man at a distance from you ; but who is the wisdome and power of the father , who spirits the whole creation , dwelling and ruling King of righteousnesse in your very flesh . And he it is that comes and puls off these fierce devouring powers , & heals the creature that they were fastened upon , and sets him free . And how doth he doe that ? Why , first he destroyes the curse that is in man , and puls away that selfishness that was in him , which made him to prefer the flesh above the spirit , and so delivers the sinner from his envy , covetousnesse , discontent , pride , hypocrisie ; and makes him patient , humble , content under Gods hand ; makes him to love , to delight , and to glory only in God , and so makes the creature to advance God above all , and to set the crown of glory upon his head . And now that devouring band-dog sin , or curse , is pulled off . And then secondly , when sin or serpent is thus pulled off , and the creature man is made one with the father , and reconciled in nature and spirit to him ; then the other band-dog wrath , or offended law , which was the strength of sin , in working the creatures miserie , hath nothing left to fasten upon ; But being a righteous law , now becomes the creatures friend , since the creature by Christ is made one with the righteous father ; and thus Christ , who is the wisdome and power of God , hath set the sinner free ; And if the son make us free , we are free indeed . But what is to be understood by this power of God ? Why , truly I conceive this ; by the power of God , is not a power without us only , as it was in the man Christ Jesus , when he suffered death in his own single person , and thereby conquered hell and death , and overcame the devil , and cast the accuser out of heaven ; that is , out of flesh , that the father might dwell bodily in flesh , and tread the curse under mans feet . But the same Anointing , or power in-dwelling , and ruling whithin us , and thus the power of love in man , is the power of God in man ; and this sets us free from envy ; the power of patience , and of a meeke spirit in man , is the power of God in man , and sets us free from discontent ; the power of humilitie in us , is the power of God in us , and sets us free from pride ; the power of peace , joy , and sweet resting of heart in God , is the power of God in us , which sets us free from sorrows , and inward bondage of minde . And thus the power , life , and peace of the father , ruling as God , a mighty governor in us , and being established in us , which indeed is the Anointing spoken of , or the Lord our righteousnesse , that rules in us , is that power of God ( or that Christ ) that sets us free from sin , and death ; for this is Christ in you , which is the hope of glory , or the earnest of the future inheritance . And truly these , and such like powers of God within a man , are those Glorious Angels , in their severall measures , which the Father hath sent to guard his children , and to keep them in all their wayes , that they dash not their foot against the rock , even God himself . For Love , Humility , Patience , Meeknesse , Joy , and a sweet resting of heart in GOD , makes the creature submit cheerfully to God in every condition . Let a Son of the Father meet with Losses , Straights , and Oppressious in the world , and his heart presently answers , Thy will be done Father , thou knowest I want necessaries , thou knowest what those necessaries for me are , my heart waits upon thee , let times be peace or war , let weather be fair or fowl , still the poor believing soul saith , All this is good , because it is the will and pleasure of my Father , who will have it to be thus . And thus the power of the Spirit , who is the King of righteousnesse within every man , treads down flesh , and sets the creature free from Hell , Death , and Devill . And the wisdom of the Father is in all this likewise , for he doth this in wisdom , to make himself known , and that his creature being delivered by such a strong hand , may , out of a feeling experience , own him , and magnifie his name . Well , if you cast your eyes abroad among the sons and daughters of men , you shall see very few that are saved , and very few in whom Christ dwels ; And now the son of man comes to save , he findes no faith in earth , he findes righteousnesse ruling in no man , but King flesh ruling in every one . But this is comfort to the earth , The son of righteousnesse is comming , and hath begun to heal the earth , he is treading down the powers of the flesh , and he goes on mightily , conquering , and taking up sons and daughters out of their imaginary earth , under which they have lien buried , to enjoy the Father , and to live in the onenesse of that spirit that made all things , so that ere long , the sweet song that is sung in private , shall be sung publickly upon the house tops : Rejoyce , for the Lord God omnipotent raigns . Yea , when this mighty power , Christ , is lifted up , he will draw all men after him , that is , when he is exalted , and known to be the only spirit that dwels in the creation , and that knits every creature into the one spirit , himself , then is the time ( which indeed is beginning in these dayes ) that he will draw all men after him . So that every one shall see themselves in a losse , and shall enquire the way to Sion , even to this spirit , the dwelling place of rest ; they shall see that books are nothing , mens words and teachings , studies , and imaginary thoughts and conjectures are nothing , but the Lord alone , even this spirit , is all in all , and shall be exalted , honored , and lifted up by all in this day of his power . And how is the spirit lifted up ? Why truely , when the flesh is subject to the spirit . And how is that ? VVhy thus , First , to know that this spirit which is called God , or Father , or Lord , is Reason : for though men esteem this word Reason to bee too mean a name to set forth the Father by , yet it is the highest name that can be given him . For it is Reason that made all things , and it is Reason that governs the whole Creation , and if flesh were but subject thereunto , that is , to the spirit of Reason within himself , it would never act unrighteousnesse ; for if rash , froward , and mad anger rise up in a man , and makes him walk according to the hasty violence of that Devill , now he is said truly to be an unreasonable man , or a man that is not subject to Reason . But if Reason be King in a man , then he moderates the man both within and without , so that he may be truly said to be a reasonable man , or a man subject to reason , and so a profitable man amongst his fellow creatures . For let reason rule the man , and he dares not trespasse against his fellow creature , but will do as he would be done unto : For Reason tels him , is thy neighbour hungry , and naked to day , do thou feed him , and cloath him , it may be thy case to morrow , and then he will be ready to helpe thee . VVhen the Curse in flesh moves a man to oppresse or deceive his neighbour , or to take away his rights , and liberties , to beat , or abuse him in any kinde , reason moderates this wicked flesh , and speaks within , Wouldest thou be dealt so by thy self ? Wouldest thou have another to come and take away thy Goods , thy Liberties , thy Life ? No , said the flesh , that I would not : Then saith Reason , Do as thou wouldest be done unto ; and hereby the envious , and covetous , and proud flesh is killed , and the man is made very Moderate . And this spirit of Reason is not without a man , but within every man , he needs not run after others , to tell him , or teach him , for this spirit is his maker , he dwels in him , and if the flesh were subject to him , he should finde daily teaching thereform , though he were alone , and saw the face of no man . And truly let me tell you , That you cannot say the spirit is your God , till you feel , and see by experience that the spirit doth govern your flesh ; for if Envy be your Lord that rules your flesh , if Pride and Covetousnesse rule your flesh , then is Envy , Covetousnesse , or Pride your God : If you fear men so greatly , that you dare not do righteously for fear of angering men , then slavish fear is your God : If rash anger govern your flesh , then is anger your God : If Uncleannesse rule in you , that is your God : Therefore deceive not your selves , but let reason work within you , and examine , and see what your flesh is subject to ; for whatsoever doth govern in you , that is your God : If the curse in the flesh govern you , then the devill is your God , and you are servants to him , for the curse is the devill : But if your flesh be subject to the spirit within it , which is Reason , and which made the flesh , then is the Father your God , and you may lawfully call him your God , for you know now what you speak , and that your words are words of experience ; but if you act contrary to reason , you act like a beast , and not like a man , according to his creation ; for by his creation he is made Lord of all creatures , and therefore the spirit dwels supreamly in him ; but when he follows the way of the flesh , then he acts like a beast , below the creation of a man , and so hath lost the honor of his creation . CHAP. VI . THere be three Scriptures that were brought to me , and the light that shined forth , gave much strength to my soul . I shall only mention them , and then conclude . The first is Rev. 9. 4 And it was commanded them , that they should not hurt the green grasse of the earth , neither any green thing , neither any tree , but only those men that have not the seal of God upon their fore-heads ; and these were not to be killed neither , but that they should be tormented five moneths by those Locusts that came out of the smoke that rise up out of the bottomlesse pit , that was now opened , or made manifest what it is . By green grasse , and trees that were not to be hurt , were shewed to me to be the tender sons and daughters that Christ hath newly called out of the earth , to grow up towards him : And likewise the tender plants of divine life , that Christ had planted in that tender earth . As love branching out into hungering and thirsting after righteousnesse ; and this tender green grasse , nor the earth whereupon is grows , is not hurt ; for in the midest of any trouble whatsoever , the breathings of love after the father , in hungering and thirsting after him , is still kept alive in the tender soule . And why must not these be hurt ? Why ? because these have the seal of the spirit upon them , as tender plants , as such as are dear unto him . I , but pride , envy , covetousnesse , hypocrisie , and the earth upon which these , and such like weeds grow , are to be tormented ; and why ? because they have not the seal of the spirit upon their foreheads , and they are to be tormented five moneths , before such time as these weeds be burned up , and that poysoned earth become fruitfull for good seed . I , but these are called men , not sinfull qualities that are to be tormented ; it is true , but a man is called according to his qualitie and manners ; take a proud , covetous , or envious man , and crosse any of these wicked qualities , and you torment the man . For when envy raignes in a man , if it be crost , the whole man is crost ; and if pride , or selfe will raigne in a man , and be crost , the man is tormented ; so that the quality declares the man ; and the man is declared what he is by his quality . And therefore in the second Scripture , Rev. 20. 15. It is said , Whosoever was not written in the Lambs book of life , was cast into the lake of fire . By Lambs book of life , is shewed to me to be his very divine nature and spirit , wherein Love , Humility , Patience , Peace , and such like are written , and these shall enter into life , and the men in whom this Spirit rules shall enter into heaven , and live in the Father . For these fruits of the Spirit prove a man to be a son of light , and every son of light is known by these qualities that was engraven in the Lambs Nature , or Spirit . But whatsoever was not written in the Lambs book , as Envy , Pride , Covetousnesse , Self-will , and the like , these shall be cast into the lake of fire , the spirit of burning , to be consumed , and the men in whom these cursed powers rule , shall be tormented , while that drosse is in burning up , and vexed day and night , and are restlesse , and cannot be quiet , but fretts , and are troubled continually . Therefore whatsoever is not written in the Lambs nature , shall never live in rest in the father ; but envy , pride , covetousnesse , self-will , and the like , were not written in the Lambs booke , or Spirit , for he was full of love , and patience , &c. Therefore those shall never live in the father , and never sit down in rest in the spirit ; but the spirit will still be burning them , as chaffe in the fire , till they be consumed Another thing observe , that whatsoever did appeare to dwell in the Lamb , is , nor shall never be tormented , as love , patience , humility , contentednesse , these are never tormented , though I have thought many times , that love , being crost grows angry . But I see by experience it is improper , for love cannot be angrie , it beareth all things . And as we see in our Lord Christ , in whom love , patience , humilitie , contentednesse , did dwell and rule ; he was never tormented , nor troubled with any fretting or disquiet fit . For truly I speake what I have and do finde , it is only the flesh and serpent that is troubled and tormented , and the more a man is vexed and fretted , the more strength of flesh dwells and rules in him . But when the spirit of the Lamb is sent into the heart , he swallows up that froward power of the flesh , and saves the man from distemper , as I said before . The third scripture I shall mention , is that old pusling scripture , that hath tormented many a soule , which is this . Mat. 12. 31. He that sins against the holy Ghost , shall not be forgiven in this world , nor in the world to come . By sin here , is shewed to me , to be the serpent , or the curse in the flesh ; branching himselfe forth into pride , covetousnesse , envy , uncleannesse , self-will , hypocrisie , and all such like ; and this serpent dwells in the flesh of every sonne and daughter of Adam , since the fall : except the man Christ Jesus ; for though this serpent tempted him , and strived to rule in him , as he overcame and ruled in the first Adam , yet Christ trod him under foot , and cast him out of heaven : that is , out of humane flesh , that part of the creation , in whom the father dwelt bodily . And by holy Ghost here , it is shewed to me , to be the Anointing , or the Spirit ruling in flesh , either in the flesh of Christ , or in the flesh of his Saints . Now the serpent or curse , which is called the power of darknesse ; this is the sinne against the holy Ghost ; for the father made the humane flesh to be his house to dwell in ; And this serpent took possession , and fights against the spirit , and will not suffer him to appeare in flesh at all . Therefore saith the father , this sin or curse shall never be pardoned ; that is , the father will never reconcile that wicked one to him ; the father and the serpent will never become one , but will alwayes be fighting , till the serpents head be bruised ; for this is that wicked one that the father is angrie with ever ; he is not simply angry with his creature , but with this sinne or curse in the creature , with which the creature hath made a covenant , and become one with it , and so fights against his maker . I , but the father will bruise this head of Rebellion , and consume this sinne in the fire , that so be may reconcile his creature to himselfe ; but I say the sinne or curse shall never be reconciled ; the father will ever be a consuming fire to that , and will be ever taking peace from that earth that gives this wicked one entertainment . For the spirit will be still bruising the head of this sinne , till he hath destroyed it , and redeemed his creature from the power and bondage of it ; and it is true , every man is guilty of this sinne against the spirit ; and though the father will never make this sinne one with himself , yet he will make his creature man , one with him , when this curse is swallowed up of life . And why will he not pardon this sin ? because it was not written in the Lambs book , or nature , but is that power of darknesse that makes war against the Lamb , and will not have the spirit to dwell in flesh , but would cast him out . Therefore the spirit will cast him out , though he were a stronger power then he is . And so for this time I will conclude . FINIS . Notes, typically marginal, from the original text Notes for div A96698e-350 Eze. 34. 3. Jer. 31. 34. Act. 4. 20. Ps. 66. 16. Jude 12. Zach. 13. 4. 5. 1 Iohn 2. 27. Ier. 31. 34. Isa. 54. 13. Rev. 21 23 1 Cor. 1. 8. Isa. 54. 13. Ioh. 6. 45. Ioh. 6. 63. Rom. 11. 29. 1 Thes. 4. 17. Ioh. 6. 45. Ier. 31. 34. 1 Iohn 2. 27. Ioh. 15. 5. Gal. 5. 22. 2 Tim. 2. 26. Ephes. 3. 20. Rom. 6. 14. Rev. 3. 16 , 17. Ioh. 8. 36. Psal. 133. 3. Rom. 6. 14. Heb. 3. 3. 8. 1 Cor. 1. 31. Luke 11. 22. 1 Ioh. 1. 14. Rev. 5. 13. 1 Ioh. 5. 6. 2 Chron. 20. 15 ▪ 16 , 17. Num. 23. 7. John 5. 46. 1 Cor. 2. 8. 1 Cor. 8. 7. Ephes. 3. 5. Isaiah 32. 12. and 28. 9. Hab. 3. 16 , 17. Ioh. 8. 36. Heb. 4. 3. Gal. 1. 15 ▪ 16. 1 Cor. 1. 31. Luke 21. 13. &c. 1 Cor. 1. 24. Rev. 2. 10. Exo. 14 ▪ 5. Psal. 83. 4. Ester 3. 6. Judg. ● . 19 Ezek. 38. 14 , &c. Rev. 11. 11 , &c. 1 Joh. 3. 1. Joh. 1. 10. Mat. 2. 13. 2 Chron. 20. 15 , &c. Exo. 14. 13 1 Pet. 4. 13 , 14. 2 Thes. 2. 4 , 5. Rev. 13. 6 , 7. Ier. 23. 9. Iob 1. 12. Dan. 12. 7 Gen. 3. 15. Iob 1. 6. Iam. 1. 14. Luke 11. 22. Ephes. 2. 15 , 16. Isa. 8. 20. 2 Cor. 5. 4 1 Cor. 15. 54. Jer. 23. 5. Rom 7. 9. &c. 1 Cor. 4. 11. Mat. 8. 20. Psal. 41 9. Psal. 38. 2. Psal. 69 2. Heb. 12 6. Isa. 12. 6. Col. 1. 13. Rev. 12. 9. Gen. 3. 24. Eph 2 15. Ioh. 8. 44. 2 Thes. 2. 4. Rev. 17. 5. Rev. 20. 7. 10. Eph. 2. 15. Iob 1. 12. Luk. 11. 22. Dan. 7. 25. Dan. 8. 23. Ier. 23. 36. Iob 1. 21. Gen. 2. 24. 2 Pet. 2. 2. Zach. 3. 4. Ephes. 2. 14 , 15. Eph 2. 15 2 Cor. 3. 6. &c. Rev. 20. 15. Mat. 4. 3. Eph. 1. 14. Gen. 3. 24. Rev. 12. 10. 2 Cor. 5. 4. Luke 4. 18. Esa. 61. 1 , 2. Heb. 1 13. Luke . 21. 17. &c. Heb. 4. 3. Iohn 6. 45. Ier. 23. 5 , 6. Esa. 60. 14. Rev. 21 8. Rev. 22. 25. Act. 9. 1. Esa. 61. 1. Jud 6. 1 Cor 3. 17. 1 Cor. 1. 31. 1 Cor. 12. 31. Ephes. 4 6. Col. 2. 9. Ioh 5 43. Isa. 59. 14. Gen. 3. 24. Rev. 20. 15. Ro. 1. 18. Gen. 3. 15. Dan. 7. 26. &c. 1 Iohn 2. 16. 2 Cor. 5. 19. &c. Joh. 17. 25. Iohn 7. 7. 2 Chron. 32. 21. 1 King 19 6. Iob 1. 10 , 11. Rom 9. 17. Isa. 10. Ier. 23. 5 , 6. Mat. 24. 27 Col. 1. 27. 2 Cor 5. 16. Iohn 1. 9. 1 Cor. 12. 13. Luk. 17. 21 Heb. 9. 14. Ier. 23. 5. Rom. 8. 9 Phil. 3. 21. Mat. 26. 39 1 Cor 3. 16. Eph. 4. 13. Gal. 5. 22. Heb. 12. 29. Ioh. 8. 42. Ephes. 2. 2. Isa. 8. 20. Ier. 23 6. Mat. 8. 28. Isa. 8. 20. Ier. 31. 33. Rev. 16. 3 4 , &c. Rev. 12. 9 , 10. 1 Cor. 15. 56. Col. 1. 12. Heb. 2. 15. 2 Cor. 4. 4. Ephes. 2. 2. 1 Cor. 12. 13. Luk. 4. 18. Col. 1. 12. 2 Cor. 3. 6 , 7. Gen. 3. 24. ● Cor. 15. Jer. 23. 5. Ioh. 8. 36. 1 Cor. 15. 56. 1 Ioh. 2. 20. &c. Ier. 23. 5 , 6. Isaiah 60. 10 , 11 , &c. Col. 1. 27. Mat. 25. 35. 1 Ioh. 2. 27. Rom. 6. 16. Rev. 9. 4. Rev. 20. 15. 1 Pet. 2. 22 , &c. 1 Cor. 13. 7. Heb. 2. 14. Rev. 12. 10. 1 Ioh. 4. 2 , 3. Luke 11. 22. Gen. 3 15. 
A65794	----	A method and instructions for the art of divine meditation with instances of the several kindes of solemne meditation / by Thomas White. White, Thomas, Minister of Gods Word in London. 1672 Approx. 280 KB of XML-encoded text transcribed from 168 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A65794 Wing W1835 ESTC R25814 09144658 ocm 09144658 42514 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65794) Transcribed from: (Early English Books Online ; image set 42514) Images scanned from microfilm: (Early English books, 1641-1700 ; 1297:30) A method and instructions for the art of divine meditation with instances of the several kindes of solemne meditation / by Thomas White. White, Thomas, Minister of Gods Word in London. The second edition. [7], 304, [14] p. Printed for Tho. Parkhurst, London : 1672. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditation. Spiritual life -- Modern period, 1500- 2004-10 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 John Latta Sampled and proofread 2006-01 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A METHOD AND INSTRUCTIONS for the Art of Divine Meditation , WITH Instances of the several Kindes of Solemne MEDITATION . By Thomas White , late Minister of Gods Word in London . The second Edition . London , Printed for Tho. Parkhurst , and are to be sold at his Shop at the Bible and three Crowns at the lower end of Cheapside near Mercers Chappel , 1672. ERRATA . PAge 1. Line the last Read made . p. 4 l. 25. r. might be . p. 8. l. 14. and 17. r. blessednesses . l. 26. r. but blessed . p. 9. l. 15. r. them . l. 16. r. they . p 17. l. 5. r. one 's , p. 23. l. 11. r. Obj. p. 26. l. 4. r. of Christ. p. 31 l. 3. r. straining . p. 33. l. 11. r. to be . l. 15. r. body of , p. 38 l. 20. r. he . p 52 l. 6. r. to our l. 12. r. receipt . p. 54. l. 20. r. this . p. 57. l. 10 r. such a street . p 69. l. 12. r. inability p. 73. l 10 r. too : p. 74. l. 4. blot out every day . l. 13. blot out of . p. 77. l. 15 r. as I have . l. 17 r. in . p. 78. l. 16. r. affections . p. 80 l. 21. r. matter . p. 85. l. 2. blot out not . p. 89. l , . 4 : r. subject . p. 91. l 7. r out of doubt . p98 . l. 3. blot out grace p. 100. l. 23. r. by my . p. 102. l. 1. r. strange . p. 106. l. 14. blot out hath p 110. l. 6. r. heart p. 112. l 13 , r , heart , p , 113 , l , 22 , r. is it . p. 114. l , 11 , r. Is I , p , 123 , l , 23 , r , God , p , 137 , l , 19 , r , she , p , 147 , l , 12 , blot out not , p , 148 , l , 24 , r , It is not , p , 192 blot out no. p , 228 , l , 18 , blot out me , p , 232 , l , 19 , r. here , p , 271 , l , 17 , r , tell , p , 274 , l. 20 , r , thou who p. 275 , for to , r , we should , p , 282 , l , 7 , r world , p , 292 , l , 19 r , soul , p , 299 l , 15 , r , world , p , 4 , of the conclusion l , 7 , r , though , p , 5 l , 18 , r , for this . THE PREFACE TO THE READER . Christian Reader , OVR Active Souls can no more forbear to think , then the Eye can chuse but see when it is Open ; and we being accountable to God for thoughts ( he being the searcher and judge of them ) it would be our wisdom and security to improve all means for the Spirituallizing of them . 'T is charged upon no less penalty then damnation , for Jerusalem to purge her self from vain thoughts . The Meditating Mind is the beginner of all Goodness . On the Sinners part , it is the Rise of his Returning unto God , Ezek. 18. 28. In Saints , and Persons Converted , it is the way to a Progressive Conversion , and Renewing Repentance , Psal. 119. 59. I considered my wayes and turned ; the more consideration , the more conversion ; Mens bold and eager pursuite in Sin , is greatly from want of consideration , Jer. 8. 6. Even in a Nation when God intends to work Great Returnings , he stirs up great bethinkings , 1 King. 8. 47. If they shall bethink themselves . He minds them of considering to bring them to returning . In Nature Rational , the first Mover is the Mind by consideration ; In Grace , the first mover is the Mind , by Meditation , Luke 15. 17. And when the Soul is returned to God , Oh how sweet are the Meditations of him ! The sweetness thereof is better felt then exprest ; thereby the Christian doth improve his knowledge , quicken his affections , and excite practice . He that hath the Grace and skill to be alwayes communing with God , or his own Heart , will never want Work or Company , never need he complain of Solitariness , or tedious Hours , for there is no time wherein there is not some great business to be done between God and him . Apious heart by meditation is least alone , when most alone ; his God with him , and he with God , are good company . He is doing the most and best business when he is imployed with his God about his own and other mens Soules . It was the great Design of the Reverend and holy Author Mr. Tho. White , at first in publishing this small Treatise , to help Christians forward in this so advantagious and heavenly Duty . A few Pages of Manuscript are inserted which he left behind him for that purpose , if it came to be re-printed . All that knew the Author , honoured and loved him . He was a Burning and Shining Light ; he was too Bright a Star to shine longer in the Terrestrial World ; God made use of him to turn many unto Righteousnesse , and now he is gone to Shine in the Kingdome of his Father . Reader , If thou beest unskilful in the Duty of Meditation , here thou mayest be directed ; If thou beest backward in Performance , here thou may'st be quickned ; The Instances here given argue such a holy Heart in him that used them , that it will be much thy own fault if they doe not make thy Heart who perusest them , if it be bad , good , and if it be good , better : that it may doe so , shall be the prayers of R. A. A METHOD OR INSTRUCTIONS for the Art of Divine Meditation . Psal. 1 , 2 ; But his delight is in the Law of the Lord , and in his Law , he doth meditate day and night . CHAP. I. An Introduction to the following Discourse . A Book wherein the Lives of the most Eminent Saints were written , would be the delight of Saints to read . Yet to read of the wonderful discoveries God hath mad of himself to dying Saints ; to hear the wonderful things that such Souls filled with extasies of Love and Joy , do speak , is sweet as the honey and the honey combe ; it seemes to realize Heaven unto us . To hear a dying Saint just as entring into Heaven saying blessed be God I am arrived safe to glory : The gates of Heaven stand wide open for me , and Christ stands with stretched out Arms to receive me , blessed be God for free Grace , blessed be God for Jesus Christ. To hear another ás he was on his sick bed expounding Rom. 8. he stopped and said , what light is this I see ? They about him said it is the Sunshine , nay said he it is my Saviours shine . I doubt not but you all see this Light ; but I feel a light within me which no one of you all can know , and turning himself to the Minister that Preached his Funeral Sermon , he said this night I dye , and speak this from me , I speak it confidently that God dealeth familiarly with man , I feel his Mercy , I see his Majesty , Whether in the body or out of the body , I cannot tell , God he kn●weth ; I see things that are unutterable , and with many ●●●h like speeches he ended his life ▪ So it is no less delightful to he● the ravishing speeches of Martyrs crying out with clapping of hands saying , O you Papists , you talk of Miracles here is a Miracle , I feel no more pain in the midst of these torm●nts then if I was upon a bed of Roses . Another though in desertion to that very time , yet when come to the Stake , he cryed out , O he is come , he is come whom my soul loved . Yet to have an opportunity to hear one of the 〈◊〉 Saint ; in the World in their s●●ret addresses unto God , is not less desireable then the former , when Saints pray with others they refrain from several expressions , for fear of scandal , either of pride , or hypocrisie : There is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that liberty of speech in secret , which is not lawful if possible to be uttered , except by a Soul in secret , when no one heareth but God alone . To hear a poor soul in desertion bemoaning it self like Ephraim , to hear it fetch such sighs and groans for one glympse of Gods smiling countenance , such sighs and groanes I say as never any one yet heard the sorrowfullest in the world fetch for the loss of a dying , or new dead friend , or child , or Husband : nay such groanes as never any in the agonies of death , or in the midst of the greatest torments ever fetched : O how you would be affected to hear such sighs and such groanes as some of the people of God fetch , and such sighs they have , Rom. 8. 26. they might and were actually expressed , if indulgent Parents had them when they dyed , or men in torment had any equal to them . But the Holy Ghost saith that he helpeth the infirmities of his people with sighs and groanes that cannot be expressed . To hear a man sigh as if his heart would break because he could not enjoy the ordinances of God , Oh how would it make one say , alass alass ! I was never thus affected because I could not enjoy the Ordinances of God 1. Oh how would it have aff●cted you could you have heard David in his secret addresses unto God ; See how affectionately he speaketh in the 119. Psalm and the 20th verse , My soul breaketh for the longing that it hath unto thy Judgment at all times . This was no strain of Rhetorick , David would not lye to the holy Ghost , and tel God his heart was ready to break if it was not , for he well knew God knew his heart ; nay for this to be constant when ever he thought of such things , then for his very soul to break gives a sufficient testimony to the truth of what I have asserted : Doubtless hypocrites cannot in their actings of love or joy , come up to the real affections of some of Gods people ; I say therefore to hear the expressions of Gods people , in their secret addresses unto God , their love-sick pangs in their extasies of joy , were worth our hearing , for they would wonderfully affect This very thing is done in the book of Psalms , where we have David writing his secret devotions , for abundance of the Psalms are Davids secret addresses unto God upon severall occasions , as by the titles of several of his Psalms doth appear . CHAP. 2. A short explanation of the words together with some short Observations upon the same . BEcause the first Verse is part of the description of the blessed man , and an Introductory also to the following words , I shall speak something to them . The words of the first verse are far more emphatical then they are rendred in our English Translarion : For indeed our English Dialect will not bear to be translated exactly according to the Hebrew ; but as near as it can be take it thus : O blessed is the man , or he man , ( i. e. whoever he be rich or poor , noble or ignoble ) that walketh not in the counsel of the ungodly , nor standeth in the way of sinners , nor sits in the seat of the scornfu : But his will is in the Law of the Lord , or of Jehovah , and in his Law he doth meditate in the day and by the night . Give me leave to gather up the Pearles that lye in the way to the Text. Let me a little consider the greatness and excellency of the righteous mans blessedness . He is blessed . 2. He is blessedness , made up o' blessedness , blessed in his body blessed in his soul , blessed in health , blessed in sickness , blessed in every state and condition . 3. He is blessedness , blessed in the highest degree : For the plural number is sometimes put for the Superlative , or else blessedness signifieth all manner of blessednesses , temporal , spiritual , and eternal ; if riches be a blessing , he shall have them ; if poverty be a blessing , he shall have that ; for sometimes poverty is a blessing , sometimes riches : whatsoever is a blessing he shall have 4. A Saint is not only blessed , blessed even to admiration . It is brought in here with an interjection , or note of admiration . O! blessedness is the man. 5. Saints admire the Saints blessedness , and it is no small matter will make the Saints admire . The glory and happiness of the world , they despise , which the men of the world admire at , and they despise the happiness of the Saints . 6. See the goodness of God , he gives the Saints happiness beyond their understanding . f God should send the Saints a book as large as Heaven , and bid us write down what we would have , we should be losers by the bargain , for the happiness and blessedness of Saints putteth the Saints to a stand , and makes them silent , for admiration is , Silentium intellectus . When the understanding perceiveth that there is more in the object then it is able to comprehend , it leaves off making notions of the subject , it then falleth to admiring of it . The Platonists say of God that he is 〈◊〉 〈◊〉 〈◊〉 visibile , invisible , by reason of his excellency and abundance of light God may be praised well by many words but better by few , and best of all by none , but by silence , admiration and extasies of love and indefatigable desire after everlasting enjoyments of him , So I say of the blessedness of Saints , surely as Adam in his best estate was altogether vanity , Psal. 39. So the Saint the man , whosoever he be , is in his lowest condition altogether blessed : I shall pass by the gradation of the words , as walk , stand , sit , counsel , way , seat , wicked , sinner , scornful , though one may observe by the way , one groweth wicked by degrees , but I forbear : yet this I shall observe from the coherence of these words with the former , viz. That negative divinity damneth thousands ( is is Luthers expression ) though we must first cease to do evil ; before we can do good , yet it is not enough so cease to do evil but we must also do good , for as sins of commission poyson the soul , so sins of omission starve the soul. From that his will is in the law of Jehovah , we may observe , that we should have no will of our own , the Law of God should be our will , if you would know the will of a Saint , you may find it in Gods Law , Saints will is the transcript of the Law written by the finger of God , Jer. 31. 33. I will put my Law in their inward parts saith God , and write in their hearts , if any would know what a Saint will do in such or such a case , you need not go to ask him , but see what God commandeth , he willeth nothing but what God commandeth , and whatsoever God commandeth is his will. Further , we may observe , that it is not enough to do holy duties , but we must love holy duties , for the blessed man doth not only keep to the utmost of his power , the Law , but delights in the Law , the Commandments are not grievous but delightful to him . A wicked man though he may pray , yet he loveth it not , a Saint would not for all the world that God should say to him , you shall think so oft of me in a day ; it would be a great trouble to a Saint that God should forbid , as it is to a wicked man that God commandeth him to think often . But passing by these I shall choose this observation as the foundation of the following discourse , viz. that to meditate upon the word of God , is the essential character and indispensible duty and constant practice of every one that is a true blessed man ; and that this meditation on Scripture may be the easier understood and practised , I shall proceed as followeth . CHAP. III. Of the nature , kinds , and differences , of solemn , divine meditation . SOmething seemeth necessary to be premised concerning the nature of Meditation , what it is , and how it differeth from other acts of the understanding that seem like it , and how one kind of meditation differeth from another , else this treatise will be defective without it . First , For the nature or definition of Divine Meditation we may say , that it is a serious solemn thinking and considering of the things of God , to the end we might understand how much they concern us , and that our hearts thereby may be raised to some holy affections and resolutions . Secondly , Solemn Divine Meditation differeth from occasional meditation . 1. In that occasional meditations are shorter , like ejaculatory prayers which though they are as parenthesis in our worldly employments , yet they signifie more then all the rest of the business we are employed in , but meditation is generally of longer duration then ordinary solemn prayers . 2. Such occasional meditations are things that we have in transitu , or by the by ; and this that I speak of is a solem set duty . Thirdly , The subject from which occasional meditations arise are very frequently things artificial , civil or natural , indeed any thing that we see or hear but the subject of solemn meditation , are only things spiritual . Thirdly , Solemn Divine Meditation differeth from study . 1. In respect of the subject , wicked men : Study and Godly men meditate , and it may be the former , study more then the godly . Nay it is the very distinguishing Sign between Saints and others . that they meditate in the Law of God day and night , Psal. 1. 2. And I believe it is a thing far more rare for a meditating Christian to be an hypocrite , then for a Christan that spendeth much in prayer , especicially if it be publick . 2. In respect of the Subject of study ; so solemn meditation differeth from it , for 1. Study is of all manner of things whether natural , civil , or artificial , or mathematical , &c. But meditation is only of matters that concern our eternal welfare . 2. The matters that are most knotty and difficult , and generally such as afford little spiritual nourishment , as Criticisms , Crenologies , and controversies : but the matter of meditation is of things plain , and of great spiritual advantage . 3. Thirdly , The end of Study is knowledge , but the end of meditation is holiness . If one seeth a learned man we may conclude that he hath been a great student ; and if we see a godly man , we may conclude that that man hath meditated much . Fourthly , Solemn meditation differeth from contemplation in these several particulars , as 1. Contemplation is more like the beatificial vision which the Angels have of God in Heaven . Mediation is like the kindling of fire and contemplation more like a fire when fully kindled ; the one is like the Spouse seeking of Christ and the other is like the Spouse enjoying of Christ 2. Contemplation is one effect and end of meditation . 3. Meditation is like the Bees flying to several flowers , or like one , smelling to Flowers particularly , and contemplation is like the smelling of them alltogether in a nosegay , or like the water that is distilled from them all . The Spouse in her description of Christ is like to meditation , her concluding that he is altogether lovely is like to contemplation . Now there are four kinds of solemn meditation according to the four several subjects of it . 1. Some solemn Meditations are upon Sermons that we hear , which is a very useful and necessary practise for Christians , and it is better to hear one Sermon only and meditate on that , then to hear two Sermons and meditate on neither : neither is it necessary nor possible to set down a method for meditating on Sermons , since th method of Sermons is so various , I shall only say thus much in particular , that the end of such meditation is neither only , nor chiefly that we may the better fix the heads and substance of the Sermon in our heads , not that we may the better understand , and be fuller instructed of the truth of the point we heard preached upon , but especially to work those truths , advices & motives upon our affections , that are proposed to us in the Sermon . 2. The second kind of solemn meditation , is , when upon some providential occasion , or upon some spiritual distemper , or temptation , or almost any thing of that nature , we retire our selves and powre out our soules in prayers and soliloquies , which may not but in a very large sense be called prayers , being mixt of such various and differing parts , sometimes speaking to God and telling him how we stand affected to him , and his ordinances , sometimes speaking to our own soul , chiding encouraging or instructing of it , sometimes speaking to our selves what we resolve to do , what we intend to say unto God ; all which you may find in the 42. Psalm , and many more of that nature both in that and many other Psalms which may not properly be called prayers , but solemn occasional meditations , and the occasions of those meditations are often set down in the begining of the Psalm , and they differ from those occasional meditations ( of which I spoke in the begining of this Chaper ) only in their duration and solemnity just as solemn prayers differ from jaculatory prayers , and to set down any method for these is not convenient , because they observe no method , and differ very little in any thing else from that kind of meditation for which directions are set down in this Treatise . 3. The next kind of meditation is upon some practical truths of Religion : many directions for which and instances of the same are set down in this Treatise . 4. The fourth and last kind of solemn meditation is that which is upon Scripture , which shall be the subject of the fourteenth , fifteenth , and sixteenth Chapters of this Treatise . CHAP. IV. That solemn Meditation is a duty . THat this is a duty is evident , 1. From the practice of Gods People , Gen. 24. 63. That this was a solemn Meditation is evident , because he went out into the field to perform it , and had no other business there but this ; 'T is not said when he was in the field he meditated , as if it were occasiona but to shew that it was a set duty , 't is said that he went out to meditate . 2. 'T is commanded Josh. 1. 8 and this duty of meditation is set down as a chief means to be sanctified of God for the keeping of the Law. 3. It is as a Characteristical difference between a wicked man and a Saint . 4. To consider , in Scripture , and to meditate , are Synonima's , and the necessity of it appears in this , because that the cause of sin is the want of consideration and not want of knowledge , Isa. 1. 3. and 't is not much for us to hear Sermons , nay , though we be neverso attentive , it will not serve the turn , Psal. 41. 12. It is more then to know , for who is there almost in the world that knows not that he must dye , but few are there that consider it ? Deut. 32. 29. 5. The necessity of Meditation appeares in this , that no man is converted without Meditation , for every one that is converted the method is this . 1. He heares the truths of God. 2. He is convinced of them . 3. He considers and meditates upon them , and sees how much they concern him . 4. He is affected with them . 5. Being thus affected it raiseth holy resolutions of better obedience . But it will be objected , alass , I am not book learned , how shall I perform this duty of Meditation ? This is rather for Ministers , &c , Ans. 1. I may say of Meditation as 't is said of the Mathematicks , he that is a rational man , and doth but improve his reason , though he hath neither tongues nor art to help him , may understand & grow to an extraordinary excellency in those Arts ; So he that hath grace , if he doe but exercise and improve it , though he hath not learning , will excell the learnedest man in the world that hath not grace in the duty of Meditation 't is not learning but devotion that enables a man to this duty . 2. Can a man be a blessed man without Learning ? then he may meditate without it , Psal. 12. Obs. But 't is a very hard duty . Ans. 1. That shews it to be an excellent duty , for the harder any duty is , the more excellent ; the hardness consists in this , that 't is contrary to our corruptions and the more contrary any thing is to that which is bad , 't is so much the better . 2. Can you expect any duty should be easie at first ? Is there any thing so of temporal things which are of any excellency , as Writing , playing on a Lute , &c. 3. Because 't is so powerful to mortifie corruptions ; sweet things nourish , and bitter things purge : therefore if you will only perform those duties that are delightful , they will nourish not purge out corruption . 4. Get but your hearts inflamed with the love of God , then this duty will not only be easie and delightful , but it will be a duty that you cannot tell almost how to avoid ; for it is as hard not to think of what one loves as to think of what one hates ; bid the covetous man not think of his money , or bid him think of the things of God , and he will find an equal difficulty in both . Indeed the love of God and desire of heavenly things are got by meditation , but when once our hearts are enflamed by Meditation then our Mediattions are enflamed by love : As an Oven is first heated by fewel , and then it sets the fewel on fire , and as with the fewel you must put in fire and blow it , but afterwards it kindleth of it self , so the difficulty of Meditation is at first : When there is but as it were a spark of love in the heart , it will cost him some pains by meditation to blow it up to a flame , but afterwards the heart will be so heated with these flames of love , that it will so inflame all the thoughts , that it will make us not only easily but necessarily to meditate on the things of God. 5. The people of God generally have found a great deal of difficulty in praying without a form at first . Many godly Ministers used a set Form of Prayer before their Sermons not many years since and when they and priva●● Christians came to pray at first without a Form , they found a strangeness and an unreadiness thereunto ; So it is in Meditation , Christians being not used to it , it will seem a strange and difficult work unto them , but I may say of it , as is said of the yoke Christ , Gravè cum tollis , suave cum tuleris , thou wilt find it very delightful , or at least very profitable . Ob. But if it be such a necessary duty , how comes it to pass that it hath been so generally neglected by the people of God. Ans. It hath been practised by the people of God both in Scripture as is proved , ( and it is evident that the Psalmes of David are frequently nothing but Meditations , though not in this Method ) and by many in our dayes . 2. It being a private Closet-duty , the omission nor performance of it could be taken notice of , and so the omission of it could not be reproved , nor performance observed . 3. The Directions and Instructions for Meditation have been generally very abstruse and intricate . CHAP. V. Preparatory Directions for the Circumstances of solemn Meditation . 1. FOR the place , that must be private , remote from company and noise ; Isaac went into the fields , our Saviour into a Garden , and David wisheth us to enter into our chamber , and be still , Psal. 4. 4. and our Saviour bids us enter into our Closet , and shut the door , the place must be such as must be remote from noise and company , or any thing which might distract us in the duty ; and such a place that we may not be interrupted or forced to break off , before the duty be ended , it must be also private and remote from the observation of others , so that we may neither be he heard nor seen , because there are divers gestures and expressions , which are not convenient for any one but God and ones own soul to be privy to : Which of those places you find to be most advantagious to you in the matters of Meditation you may choose . 2. For the time when ; The best is in the morning . 1. Because it is the first-fruits of the day , and the first-fruits being holy , all the rest are fanctified . 2. Because our thoughts being then not soyled with worldly business , will not be so subject to be distracted . 3. Because the body it self is more serene then after Meals , and this Duty needs an empty stomack , not only because the head will be more clear and fit for Meditation , but also because many passages of Meditation require so much intention of the mind and fervency of affection that they do hinder Digestion . 4. Because that it being in the morning will have an influence upon the whole day , but this is not an Universal Rule ; for we read that Isaac went forth in the Evening to Meditate , Gen. 24. 36. and in case the subject of your Meditation be a Sermon , then it may be the best time is , immediately after the hearing of it before your affections cool , or your memory fail you . 2. For the how long , considering the parts of Meditation are so many , viz. Preparation , Considerations , Affections , Resolutions , &c. and none of them are to be past slightly over , for Affections are not so quickly raised , nor are we to cease blowing the fire as soon as ever it beginneth to flame , until it be well kindled , half an hour may be thought to be the least for beginners , and an hour for those that are versed in this Duty ; But there are two Rules in this Particular especially to be observed . 1. That as we ought not to leave off our prayers before that temper and frame of heart is wrought , which is suitable to the matter of our prayers , viz. we should not leave off the confession of sin till our hearts are made sensible of and humble for our sins , nor should we leave off our praises until our hearts are filled with holy admirings and adorings of God , and inflamed with his love ; So the end of Meditation being affections and resolutions , we should not leave off until those are wrought . 2. As in private Prayer , so long as we finde our hearts enlarged by the pourings of the Spirit of Supplication upon us , we are not to leave off unless by our continuance in that duty we must omit another duty to which we were more particularly obliged at that time ; So in meditation as long as we find the heart affected we are to continue it : But this Caution must be given , that in such enlargements we must not continue them longer general●y then while they come freely and without much straing and compulsion , for that hony that comes freely of it self from the Comb is pure , but that which is forced by heat and pressure is not so well relished , but this Caution is for extraordinary enlargements , for if the heart be dead , we must use all means to awaken it ; But as fire must be blown till it be well kindled , but afterwards blowing hinders the boyling of any thing that is set over it ; So when once our hearts are inflamed and enlarged with holy affections in an extraordinary manner , 't is but a hindrance of our affections to return to the Meditation of those Points that raised them . CHAP. VI. Rules for the Subject , of Solemn Meditation . 1. BY no means let it be Controversie , for that will turn Meditation into Study . 2. Nor nice Speculations , for they be sapless , without nourishment : Besides being so light they float in the brain , having no weight to sink them down into the heart , and indeed were they there , they have nothing in them to affect the heart withall . 3. Let the Subject of Meditation be the plainest , powerfullest , and usefullest Truths of God , as Death , Hell , Heaven , Judgement , Mercies of God , our own sins , the Love and Sufferings of Christ , &c. 4. Let the Subject of your Meditation be that , that is most suitable to your Spiritual wants ; as in time of desertion , meditate most of the love and mercies of God , &c. Rules for meditation it self , they are of three sorts . 1. Preparatory . 2. For the body of the Duty . 3. For the Conclusion . Two things by way of preparation , besides the choice of the Subject , the first is , be convinced of , and to be affected with the presence of God : The second is , Prayer for assistance from God. 2. For the body Meditation it self , It consists of three parts : The first I call Consideration , which is nothing but the convincing our hearts of several Truths that do belong to that Subject whereof we Meditate : As if the Subject of our Meditation be Death , the Considerations may go thus , Alas O my Soul , how , and when , and where we shall die we know not , generally men die sooner then they expect , and certain it is , whensoever that hour comes , we must bid adieu to honors , pleasures , riches , friends , and at last our own bodies , &c. The second part is affections , whether it be love of God or Christ , or spiritual things , despising of the world , admiring of God or any other spiritual affection : The third part are Resolutions to do this or that , or leave this or that ; Now this is the most proper and genuine way of Meditation appears by this . 1. Because it is not artificial and such as requires Learning , as those Directions are which wish us to consider the efficient , final , formal , material cause of death , the adjuncts concomitants , &c. which though they may somewhat help the learned , yet such hard words and artificial methods fright the ignorant : ● . This is the very method of those Meditations by which every one that is brought home to God is converted ; For the first thing in conversion is our being convinced of some Truths , which conviction raiseth affections , for if the truths of God end in conviction , and go no no further , nay , if they end in affections only , and never come to resolutions of shunning evil and doing good , conversion can never be perfected , as for example , One is convinced that he is a miserable undone wretch by reason of Original and Actual abomination , Upon this conviction fear and sorrow are raised yet if these do not work in us a firm resolution of leaving those sins , we are yet in our sins and unconverted . 3. There are several things for the concluding of Meditation , as shall appear . CHAP. VII . Directions for the working of our hearts to be convinced of , and affected with the presence of God. FOR being convinced of and affected with the presence of God , it may thus be wrought . 1. We are to consider that God is present every where , as truly , really , and essentially , as he is in Heaven ; For God did not create Heaven to continue still but to manifest his presence , for the Heaven of Heavens are not able to contain him , for God is neither included by , nor excluded from any place , and though Jacob saith , Surely the Lord was in this place , and I knew it not , Gen. 28. 16. yet we must not imagine that Jacob was ignorant of that Truth , but did not actually consider it ; but David in the 139 Psalm is clear in explaining and clearing up the omnipresence of God. 2. We must consider that God doth more peculiarly observe his people , while they are performing of heavenly duties , whether it be , while they are speaking unto him , or he speaking unto them , he doth then more especially observe the motion and frame of their hearts , as when we are in any company we do more especially look upon and observe those to whom we speak , or who speak to us ; yet this is to be understood not as if God did observe us more at one time then another , in respect of Gods knowledge it self ; but thus , that God is much more offended with us , if our carriage and frame of heart be more irreverent , and unholy in the time of prayer and Meditation , then at such times as we are in the works of our particular calling . 3. We may consider with our selves that Christ doth actually behold us , especially in these duties of holiness , for it is not the distance of place that doth hinder Christs knowledge and exact observing of us . Little did Nathanael then think that Christ saw him under the Fig-tree ; Nathonael did not see Christ , nor was he corporally present then , yet Christ beheld Nathanael when he prayed ; so Christ beheld Stephen before the heavens were opened , and the opening of the heavens was not that that thereby Christ might be enabled the better to behold Stephen , but that Stephen might thereby be the better enabled to see that Christ looked on him ; without all controversie God knows and observes with what reverence , faith , love , &c. we pray , for else our prayers would be in vain , and our faith also vain , for how could he give us according to our faith if he knew not how much our faith were ? If the inward frame of our hearts were not observed by him , then an hypocrite that hath better expressions should get more by his prayers , then a true Nathanael that hath a better heart . 4. Suppose that thou hadst lived in Christs time , or suppose that Christ were now in England , consider with what joy , reverence , and confidence thou wouldest go to him for the pardon of thy sins , or for any other mercy thou stoodest in need of ; Thou maist go so to him now , his distance from thee in respect of corporal presence doth not make him less able to know thy wants , or hear thy prayers , nor his being now glorified makes him less willing to grant them then if it were bodily present in the room with thee in the form of a servant , as he was once at Jerusalem : the glory of Christ doth not hinder his love and goodness , for Christ is the express Image of his Father , and Gods Attributes do not not hinder one another ; The Majesty of God doth not set bounds unto his goodness , and make that finite , nor doth his goodness make his Majesty less glorious , his goodness makes his Majesty more amiable , and his Majesty makes his goodness more wonderful ; So neither doth the exaltation of Christ cause him to abate any thing of his goodness unto his people , but if any way his Love be altered , it is by being made more then it was , and when Christ was upon earth , you must have come to him by Faith , or you could obtain no mercy from him , and by faith though he be in heaven you may obtain any mercy now : You may consider any one or two or more of these considerations , until your heart be so convinced of and affected with the presence of God , that you may thereby be the better fitted for the carrying on the duty of Meditation more effectually . CHAP. VIII . Concerning the Preparatory Prayer that is to be used before Meditation : THE next Preparatory consideration is Prayer , and it is to be performed in these words , or to like purpose : Lord , my design in this Duty of Meditation is not to be an hour sequestred from Worldly Employments , for that were to be idle an Hour , and to encrease my Sinnes not my Graces , but my Business at this time is to be so convinced and affected with those spiritual Truths revealed in thy Word , that I may fully resolve by thy strenghth and power to reform my Life , because I can neither understand the things that belong to my peace , nor understanding them , be convinced of the certainty and truth of them ; Nay Lord , though my understanding be enlightned , yet without thee mine affections cannot be enflamed ; I can neither know , resolve , nor perform what is good without thee , for from thee comes both the will and the deed of thy good pleasure , I beseech thee Lord that thou wouldest give me thy grace to make conscience of performing this duty with my whole strength , and not carelesly and perfunctorily ; And Lord do thou enlighten me with and convince me of thy Truths , and so affect my heart with the love of holiness and hatred of sin , &c. that I may thereby be enabled fully , firmly ( notwithstanding all the opposition that the flesh , world , or devil can make ) to run the wayes of thy Commandements with joy and with speed , and when thou hast wrought in me the will so to do , give me also the deed and that I may not trust to the strength of my resolutions , but to the continual gracious assistance of thy Spirit for the performance of those things that through thee I shall resolve to do : Holy and blessed God , Christ hath sent me , wishing me to come to thee in his Name for any mercies I stand in need of ; grant these things which I have begged for the Lord Jesus sake , Amen . This , or a prayer to the like purpose thou art to put up unto God , but it is to be done with thy whole heart , for thou must know that it is by the strength which thou shalt get from God by prayer , whereby thou shalt be enabled to perform this or any other duty profitably , for it is he that teacheth us to profit , he that begins a holy duty without God , will end it without God also . It is a dangerous thing to think that we can by our natural parts , Learning , or by the strength of Grace already received without Gods further assistance perform any thing that can please God , or edifie our own Souls ; For though our Mountain be made strong , yet if he shall hide his face , there will be trouble . We may with much more Sense say , Now the Sunne shines so bright , and the Air is so clear , that now we can do well enough for a while , though the Sunne be Eclipsed ; then to say , though our Hearts be never so much inflamed with the love of God ; Now we are so filled and inflamed by his Love , we shall do well enough by our own strength , for at the present we need not Gods further assistance ; Give us but Fewel , Matter to Meditate of , and we shall be able to continue and encrease our flames : Do not count it a Burthen but a Mercy and Priviledge , that God hath necessitated and commanded thee alwayes to draw strength from him . CHAP. IX . Several Rules for managing the Duty of Consideration . 1. THey must be plain Considerations , not intricate and abstruse , For the main end of meditation being the affecting of our heart , and resorming of our lives , and not informing of our understandings , our considerations should be so plain , that they may be without difficulty understood . 2. It must be certain and evident , not controversial and doubtful ; For the end of Meditation is not properly to encrease our knowledge , but to improve our knowledge . 3. Much less should our considerations be Curious and Nice Speculations , or if we choose any Book , by reading whereof to help our Meditation , we must not choose such as are filled with flourishes and Rhetorick , for let a truth be drest never so curiously , the Wit and Eloquence wherewith the Truth is clothed , leaves the Truth before it comes to the heart , as some Meats that are made in curious works are spoiled of all those curiosities before they come to the stomack ; and the Bee lights not upon the Rose which hath the freshest colour , and the sweetest smell , but upon the Thyme that is an Herb of little beauty , Besides Eloquence to them that Meditate is much like Pictures in Books to Children , they neglect their Lesson to look on their Pictures , they will be looking on their pictures while they should be getting their Lesson ? So the fancy will be playing with the Eloquence , when the heart should be feeding on and affected with the truths we read . The less time the Truth stayes in the understanding , the better ; for the work of the understanding in this business is not to retain , but to convey the Truths to the heart ; As Physicians use when they are to give Medecines to Cure any Disease in the Bladder ' , they give such as may soonest come to the part affected , for if they stay by the way they lose their vertue , before they come to the part which they shou'd cure ; So if the Understanding shall stay dallying with the Eloquence or searching out the meaning or certainty of the Truth it considers any long while , the heart will lie cold and unaffected all that while : It is somewhat like that Story concerning Musi●ians that were to play before the Emperor of the Turks , who were so long tuning their Instruments which they should have done before , that he would not stay to hear their Musick ; Therefore let the Truths you consider of to raise affections be plain , certain , nourishing . 4. The fourth Rule is , that in case any doubt ariseth upon a plain known Truth ( for Satan will be subject to cast in doubts against the most evident Truths ) then do as the Arch angel did with Satan , you may enter the Lists with Satan , and it may be when you have a little considered and disputed the matter , the mist may vanish , and the Sun shine clear , and Satan being resisted will presently fly : but if Satan shall still wrangle , and your Blasphemous Doubs shall not be removed , then dispute no more , but say as the Arch angel did , the Lord rebuke thee Satan : As a woman that is attempted to be ravished will strive and struggle a while , and if she findes that she can quickly get loose , she flies , but othewrise she cries out for help : The Arch angel first disputed , but when that would not speedily prevail , appealed unto God ; To this purpose it is good to be exceedingly well grounded in Truths from the word of God , for that is the Sword of the Spirit , and that by which our Saviour silenced Satan in all his Temptations . 'T is a dangereous thing to dispute with Satan by Humane Reason , we must put on the Armour of God , if we will be able to stand in the evil day of Temptation , and when all is done to stand . 5. The fifth Rule is , that we should not over-multiply our Considerations , but as soon as by considering of the Truths of God we find our hearts strongly affected , ●hen we are to pass over that part : but this Caution must be observed , that we must not as soon as we find our heart never so little affected , leave off our Considerations ; The Bee will not go from the Flower so long as any Honey is easily drawn out of it : and indeed it is a Temptation which the people of God ought to take notice of ; That Satan is subject to make one pass over Duties before we have drawn half the strength of them , as for Example , When we are confessing of our sins , as soon as ever our hearts begin in the least measure to be humbled , be fills them with joy , such joy may generally be suspected to be from Satan , or our own naughty hearts , not from God. Corn when it springs up too fast , and grows rank , Husbandmen cut it down , a Corrosive that is laid on to eat dead flesh , must not be taken off as soon as it begins to smart , the Wheat in the stony ground did soonest spring up : We should let our Considerations take deep Root , and not passe over to affections and resolutions as soon as ever they take hold of our heart , but it is alwayes to be remembred , that in case our affections be very much inflamed , as soon as ever we begin our Considerations we are to yield to the Inspirations of God , and to follow the leading of the Spirit ; for this Method that is set down , is not to bind up and limit the extraordinry working of the Spirit of God ; but if our hearts be only a little moved , we must do as I have said , not leave blowing the fire as soon as ever it begins a little to be kindled , for green wood ( for such are we in spiritual matters ) will suddenly go out , unless it be very well kindled . CHAP. X. Concerning Affections . KNowledge is for Consideration , and Consideration is to raise Affections , and the end of Affections are Resolutions , as the end of Resolution is Action and the reforming of our lives ; Our affections are various according to the Subject we Meditate of ; Sometimes we admire Gods goodness , his Majesty , his Wisdom ; Sometimes we admire and wonder at our own folly and madness , that we should live so contrary so our own Principles , that those truths that God revealed unto us on purpose that we might improve them to our eternal welfare , we should lay by as things forgotten & useless ; As if one that had a Recit to cure the Stone , and were convinced of the Excellency and Efficacy of it , yet should make no other use of it , but to read it over and , lay it by ; Sometimes the affection is despising the World , and abhorring our selves in Dust and Ashes , sometimes Sorrow , sometimes Joy , Love , Fear , &c. which you may find abundantly in the Psalmes of David , which were but Davids Meditations , though not in this Method , Now a● soon as our affections are much stirred and raised , it is time to pass over to resolutions . CHAP. XI . Rules Concerning Resolutions . 1. LEt your resolutions be firm and strong , not sleighty , let not them be Velleities or wishes , but resolved purposes or Determinations ; Do not say with thy self , Well , I see very well that the wrath of God comes upon the Children of disobedience , and I must to Hell , or leave my taking the Name of God in vain ; I do not well to swear , and I wish I could leave it but say thus with thy self , I am resolved by the blessing of God whatsoever comes of it ; to leave my swearing ; There is no dallying with God , nor giving a faint denial to sinne ; I have heard of one who hearing the sin of swearing spoke much against by some in whose company he was , observed their Discourse , and said , Well , by the blessing of God I will never swear more , and though he was a common Swearer before , he was never since heard to swear one Oath to this day . 2. Let thy Resolutions be for the time present , not for the future ; Do not say , Well , I do intend to leave my drinking , but for the present I am engaged in such a meeting , and for that time I will do as I have done , but after that I will think of it , and take some order for the mending of it ; This is but one of Satans wiles whereby he cosoneth thee of the whole life by dayes , which he could not do by years ; If Satan should say unto thee , Thou shal● never repent , never leave thy drunkenness , it may be it would startle thee , and he would be in danger of getting nothing of thee by asking so much : but he tempting thee only to let it alone this week , and afterwards for a week longer , &c. he obtains the same thing at several times which he could not obtain at once . 3. The third Rule , Let thy resolutions be not only against thy sin , but against the means , occasions , and temptations to it ; for it is better to discern Satan , if it may be , then to put a Sword in his hand , and say , thou canst well enough defend thy self against him : This is Solomons advice , He doth not say to him that would fly Adultery , You may talk with a Harlot , but , Be not inticed by her words to uncleanness , he will not give thee leave to go into her house , or so much as by her door , Pro. 5. 8. So when he diswadeth the Drunkard from drunkenness , he wisheth him not so much as to look upon the Wine ; For as the beauty of a Harlot , so the colour of Wine will enflame our desires after it , Prov. 23. 31. after this manner did Job resolve , I have made a covenant with my eyes that I will not look upon a woman , and he resolved not onely against the sin it self , but against the beginnings and temptations to the sin , Job 31. 1. and God forbidding the Nazarites Wine , forbad them to eat Grapes , least by that they should be enticed to drink Wine . Now that I may press this Rule , I shall answer an Objection which generally wicked men are subject to make , as thus , When we perswade a Drunkard that he would leave his Drunkenness , that he would for two or three Moneths resolve not to go into a Tavern or an Ale house , he cries out of preciseness , and saith , What , do you count it a sin to drink in Tavern or Ale-house ? I answer therefore , 1. That when our hearts are affected with the sinfulness of sin , and wrought up to a hatred of it , we do as when we exceedingly hate any man , we avoid all those places where we are likely to meet him ; I may bid such an one ask God why he forbids the adulterer to walk by the doors of the Harlot ; May he not say , Why , she lives in a street , and as honest and godly men walk that way as in any other place in the City . 2. Consider that Licitis perimus omnes is a good saying , we generally perish by lawful things , for in things that are unlawful we are generally more watchful . 3. Know this , that though to be tempted be not a sin , yet when we have found by experience that going to a Tavern , &c. hath been a Snare and temptation that hath generally prevailed over us , then to be tempted with such a temptation is a sin though one yields not , because by going into temptation which we need not , we sin ; for if one shall say , I resolve that though I do speak with the Harlot , I will not consent ; though thou dost so , and resisteth all her Enticements , thou sinnest notwithstanding , for thou plainly breakest the Command , Pro. 5. 8. 5. But suppose that it were lawful for thee to drink Wine in a Tavern that thou hast been so often ensnared by it , yet one effect of true repentance is an holy revenge , by debarring our selves those things which are lawful , taking Gods part against our selves , 2 Cor. 7 , 11. 6. Consider that if thy hatred of sin and love of God be not strong enough to stop thee from the beginnings , and keep thee from the occasions of sin , how canst thou expect that it should keep thee from committing the Sinne it self , when it hath got some advantage over thee . He that cannot stop himself at first , will much less ( when he hath rolled down a steep hil half way ) be able to stop himself , for then he falls with more violence , and the same strength to hold will not serve then which would at first ; therefore I shall continue the advice , to resolve not only against the sin , but against the occasion , &c. But I must give you one Caution , that though you finde your heart never so much resolving against and abhorring of any sin , yet take heed that you build not upon the strength of resolutions , but beg of God that he would enable you by his strength , and that as he hath given you the will , so he would give you the deed also . It was well observed by one as follows . In effect it is true that we do understand many things by experience which we should not understand by knowledge , as this , I having oftentimes determined to do many things , the one more pious , holy , and Christian then another , and having seen for the most part the issue and effect to be quite contrary to what I determined ; and on the contrary , observing that other pious and Christian things were done by me , without my praedetermination or forecast ; I stood as it were confounded in my self , not understanding in what this secret did consist ; I did not wonder that in things which I determined as a man , the contrary should come to pass of that which I would ; but I did wonder that in the things which I determined as a Christian , the same should befall me ; and finding my self in this Confusion , it came to pass that I read that Resolution of Saint Peter , Though I should die with thee , yet will I not deny thee ; and considering that though the Resolution was pious , holy , and Christian , the contrary of that which he resolved befel him ; I understand that my determinations had not their issue and effect according to my desire , because I did not well consider mine own utter disability to perform any holy and good work ; So that I understood by experince , that although God punished my inconsiderateness in not suffering that to come to pass which I intended ; yet on the other side he satisfied my general desire of doing good , by suffering that to came to pass which I did not procure , nor hope , nor pretend unto ; whence I have gathered , that the will of God is , that I should depend on him in such manner , that I should determine or propound nothing without holding him before mine eyes , shewing unto him my good will , and referring unto him the issue and success of my desires and endeavours . CHAP. XII . Directions for Vows . NOw because Vows do very frequently , especially in young beginners follow upon resolutions , and because that very many pious and religious persons have been ensnared by rash Vows , and after Vows it is not fit to make enquiry , therefore I shall set down some Cautions of , and Directions for Vows . 1. As we have said concerning Resolutions , let your Vows be rather against the occasions of sinne then against sin it self . 2. When the subject of your Vows is of things indifferent in themselves . 1. Take heed of making any perpetual Vow , for the reason why you make any Vows against any indifferent thing , as in drinking Wine , &c. It is , because then it was a snare unto you , but in process of time , it may cease to be a snare unto you , nay , it may be a very great Snare , and occasion Sickness or death , not to drink it , as in some cases hath happened . 2. Let all Vows concerning indifferent things be Conditional , and let these two constantly be two of the Conditions . First , That you will abstain from such a thing , or do such a thing , unless you shall be otherwise advised by some godly Minister or private Christian. I knew a Religious woman that had Vowed to Read many Chapters every day ; when she was unmarried she made this Vow , but afterwards in the time of her lying in , and other Weaknesses , the Chapters were so many , that the did much endanger the losse of her sight , and the neglect of all other duties , when her poverty and family grew great ; Now had she added this Caution to her Vow , she might have been delivered out of that snare , and though it be true that in many cases a Vow may be dispensed withall , when we cannot keep it without sin , as in this case , one hath vowed a weekly secret Fast , ones Health , or Child with which one goes will certainly be destroyed by it , yet if it be but an inconvenience , though a very great one , it will not release one from ones Vow , Now the reason why I add that condition ( unless some Minister or for want thereof some other godly Christian shall otherwise advise ) is because the several cases that may happen are so various that it is impossible to specifie them all , or think of them all , and very difficult to judge of them all , when we make the Vow : And moreover if we should leave it to our selves , we should be too partial , for as when our Consciences are much touched for our sins , we are subject to be too violent in our spiritual revenge , so in a little time when that pang is over , we are subject to be too indulgent to our selves , therefore it is better to say thus , Lord , I do vow unto thee , that I will keep every week a day of Humiliation , or that I will not drink any Wine this three moneths next following , unless some such occasion shall be ; That if it had then been , or then thought of when I made my Vow , that such or such , or some other godly Minister would ( had I consulted with him then ) wisht me not to make that Vow ; then to say , I will do this or that , unless some such occasion be , that were the Vow to be made again , I would not make it . 2. Add this Caution , viz. If I remember it I will not drink Wine this moneth , the reason is , because if you drink Wine , though you did not think of it , you sin if your Vow be absolute ; but if it be with that condition it is not a sin , and yet by adding that condition , we give our selves no liberty , since it is not in our power to forget it . The next Caution concerning Vows in indifferent things is this , add a penalty upon the breach of your Vow , which penalty is not added by way of hope of Satisfaction , that 's gross ignorance and Superstition , but it must needs run thus , I will spend half an hour an hour a day in Prayer for the Church to the end of this moneth , or else give so much to the poor , and in such a case if we do either , we sin not : the reason why we should add a penalty to it , because some inconveniencies may be so great , that it would bring some very great mischief upon us , and then we have liberty to take the other part of the Vow , viz. And now this penalty must 1. Not be two light and trivial , but it must be of such consequence that it may be a Tye upon us , and yet not of so great weight as if it should happen , it might prove some great inconvenience to us ; For a rich man to say he will give 6 d. to the poor is not considerable , and yet the same may be to heavy a Burthen for one that is very poor to give . The next Rule is , Let this penalty be alwayes of something that is Materially good , as giving to the Poor , spending some time in reading of Scripture ; for as for Popish Penances , as whipping , Pilgrimages , and such like , they are unprofitable and ridiculous : The next Rule is , Let this penalty be alwaies some holy Duty that is most contrary to thy Master sin , as if thy Master sin be Covetousness , let it be Alms ; if it be voluptuousness , let it be fasting with prayer , or abstaining wholly for a time from that wherein thou most delightest , &c. The next Rule is , Let your vows be rather against the outward then the inward acts of sin , rather against speaking angrily then being angry , for though inward acts of sin are worse , yet they are not so much in our power . The next Rule is , if your vows are concerning doing holy duties , it is better to vow to spend some time in reading holy Scripture , or such like , then to read so many Chapters for thou wilt be tempted to read them over too fast , that thou maist have ended , whereas if it be , so much time that thou hast resolved to spend , thou wilt not be so subject to this temptation . CHAP. XIII . Rules for the concluding of Meditation . 1. THou art earnestly to beg of God strength to perform whatever thou hast resolved to do in his service ; This must be done fexvently , though briefly and humbly , proceeding from an earnest desire to do what thou hast promised and resolved , and also from an humble sense of thine ability to perform it . 2. The second Duty is Thanksgiving , if thou shalt perceive any heavenly warmth of love or Spiritual hatred of sin , or any other Spiritual effect wrought in thy heart , thou art to give God the glory , and not to rejoyce in thy self , but in the Lord , but thou art to rejoyce with trembling , knowing that if thou art puft up , though thou hast the will to do good wrought in thee , yet if thou provokest him , he can stop it , that thou shalt never be able to do what thou resolvest to do . The first is an humble acknowledgement of our failings in the performing of this duty ; For if we were not green wood , that love which is now but a spark , would have been a flame ; God is not wanting unto us , but we are wanting unto our selves and him ; After these are performed , there remain three Duties more . 1. We are to remember what Vows and promises we have made , and it is very usefull to write down all the Vows ( as thou makest them ) in a Book , because that we shall else be subject to forget the Vow , or the time , or conditions upon which we made it : And it is good to have a Book to keep a Register of things in it ( besides a Diary which I have spoken of , and given Rules for in a Manuel , Entituled , A Directory to Christian perfection . 1. Let one head be ( for which you are to leave some leaves ) for Vows , under which you must write down all your Vows or Resolutions , as you make them , or Spiritual promises for Christians , and such like . The Second must be for the mercies of God , Eminent deliverances , and also answers of Prayers ; These are to be set down with all pertinent Circumstances that may any way encrease the mercy . The third head should be for grosser failings , which were good to be writ down , not in Letters at length that every one may read them , but in Characters known only to our selves ; there are other things which because I do not now speak purposely of that business I omit . The second thing after Meditation is ended , is , to remember what passages in our Meditation did most affect us , and as it were to lay them up in our thoughts , that frequntly we may in the rest of the day think of them ; As when we walk in a Garden we content not our selves with enjoying the fragrancy of the flowers while we are there , but if we may have leave we often gather a Nosegay to smell of the rest of the day . In this business of Meditation do thou likewise . The third duty after Meditation is by degrees warily and unwillingly to go out of the presence of God to wordly employments ; Do not go from the presence of God ●● a bird out of the Snare , with joy and with speed : And thou must go also watchfully and warily from such Employments , as one that carries some precious liquor in a shallow , broad , brittle dish he looks to his way , to the Dish and liquor that is in it , lest by holding of it awry by falls or stumblings , he should spill the one , or break the other : So must thou be watchful over thy wayes , else the grace that God hath powred into thy heart in this duty will be spilt . To rush into holy Duties or out of them , argues two great undervaluing of the things of God. CHAP. XIV . Of the Duty and General Rules for Meditating upon Scripture . THere are three great Designs the people of God have in reading of the Holy Scripture . 1. To be very ready and conversant in the holy Writ , that so upon all occasion whether it be for direction or answering of a temptation . We may not be to seek , and to the end it is necessary that we read some Chapters in the bible , every day three or four Chapters every day will read over the Bible once in a year . The next Design and end that the people of God have in reading of the Bible is , that they may understand it : The first had need be done with all serious attention , but this with much more ; And so I come to the third end of a Saints reading the Word , of which is that when he hath read it , he may meditate upon it , this is the most necessary and useful Design of our reading the Scripture , which is to be done with the greatest seriousness of mind as possibly can be . But as all Scripture is not equally suited to this end , so neither can we think at all times to be in a fit frame and temper to perform this duty , we can go but slowly on in this way , and were every verse in the Bible a fit Subject matter for our Meditation , our life were far too short to Meditate it over , or the third part of it ; That this Meditating upon Scripture is a duty needeth no more proof then this , to wit , that the Psalmist puts it as a necessary Ingredient , into the Character of a blessed man , viz. that he is one that meditateth in the Law of the Lord day and night , in the 1. Psalm and the 2. verse ; If thou didst never Meditate ( I do not say according to the Method that I have set down ) upon the Word of God , thou art an accursed Creaturre ; There are but a few who think this to be true , or are perswaded that this Duty of Meditation is so Indispensibly necessary , or at least , that live accordingly . Let us look a little into the holy Scripture , and see the practise of the Saints , David the holiest man for his affections that we read of , and you shall find him very frequent , nay indeed daily exercised in this duty , Psal. 63. 6. 77. 12. 119. 15 , 23 48 , 78 , 79 , 99 , 146. by this means he saith he got more wisdom then those who one would think are most likely to get wisdom , for first Malice maketh a man very wise to do mischief , it is no wonder , for the Divel helpeth such in their wicked devises . Secondly , Those who are aged are generally wise men , for VVisdom is with the Aged . And then Thirdly , Tutors are wiser then their Pupils , yet David went far beyond them all , which wisdom he attained unto by being much in Meditation upon the Scripture , as he telleth us in his 119. Psal. & ver . 98 , 99 , 100 Thou through thy commandments hast made me wiser then my enemies , for they are ever with me , nay further he saith in the 99. ver . I have more understanding then all my Teachers ; how got he that wisdom ? Why it was by making Gods Testimonies his meditation , and then he understood more then the Ancients , because , I keep thy Precepts , as he speaketh in the 100. vers . Joshua a King , not withstanding his great and important Affairs ( being the Monarch of the Jews ) yet he was commanded continually to Meditate upon Scripture . The Book of the Law was not to depart out of his mouth , but he was therein to Meditate day and night , as you may read more at large in the 1 Ch. of Jos. v. 8. I have observed in other kinds of Solemn meditation . So is this , there is little of learninng required for performance of it , as Joshua was but a servant to Moses , and so not likely to be so learned a man ; and David a man , the most conversant in meditation , and that with the best success that we do read of , yet he was but a Shepheard , and afterwards a Souldier , employments which require much Learning to make a make a man capable of : As for the Rules and Direction of this Duty , they differ as to the main not much from those I have hereafter given , for solemn Meditation upon some particular Points of Religion : As for the preparatory acts they are the same in both ; We are to consider seriously with our selves of the Scope of the words , that so we may the more fully understand their drift and aim , and we are not to let the truth pass , until we have by effections , examination , or resolution some wayes advantaged our selves in the most holy Faith , or some wayes else benefitted our souls , by a general view taken of the words of the Text , we may see the abundant sweetness and fragrancy of the Word of God , as we do the odour of flowers by senting them ; Now Meditation draweth forth the Honey of the Flowers into our bowels , and nourisheth us thereby , the beauty and Odour of Flowers are very delightful , but they nourish not , so bare understanding of the words themselves do rather delight then profit us , and if we go no further , it is but so much on in order to Solemn Divine Meditation . I look upon it as one of the greatest sins of the Professors of England , That the reading , studying , and meditating upon Scripture is so much neglected , hence people grow not in knowledge : I have writ the great things of my Law , and they are strange things unto you saith God , Hos. 8. 12. Doth any man let the Letters of his friends lye by him and never read them : If Lawvers should never read Law Books , but have them in their Studies , it would be very absurd ; how wonderful would they be to seek in the resolving of case , if upon the thousand part so good grounds as we have , that the Scripture is the Word of God , we should hear of some Prophecy from God , setting down what would be the doom of England , and all these publick Transactions , would not every one be industruous to get it , and read it ? We have a more sure word of Prophecy , and that which teacheth of matters of far greater concernment , then the temporal welfare of this Nation , and yet it lyeth by us as a thing forgotten . The Rules for Meditating upon the Scripture , are either those which highly concern the matter of Meditations , or the right Manner of them ; For the right Manner of our Meditations , let it be with all Reverence and Humility , and sense of Gods Majesty upon our Spirits , and how utterly unable we be to understand the VVord of God , without the Spirit of God ; if any one in the pride of his heart shall think by the strength of his Gifts and Parts , Savingly to understand the Mysteries of Salvation , he will find himself quite mistaken ; For as God sendeth the Rich empty away , so he will send the Wise , and the Prudent , ignorant away . It seemeth a strange carriage in Christ , to rejoyce in the Spirit , that God had hidden the Mysteries of the Gospel from the Wise and Prudent : It is wonderfull Arrogance for any one to think he can know God without his leave , whether he will or no , or think to see God by any Light but by his own . He may as well see the Sun without the Sun ; one put a question why Christ came not as Moses , or as a Prince , but in the form of a Servant , nor as John the Baptist in an outward austear way , but came eating and drinking , he was answered among many other things , especially for this , that he might deceive the reason of man. For had he come in the outward Form and Manner of a Prince , then humane reason , might have something to build upon that he was the Messias : Outward Mortification is in high esteem with the World , but inward Mortification , and to be inwardly holy without proclamation , is most sincere . The second thing for the manner of your Meditation , if you would meditate aright , is to come with an indifferent mind , and take heed of bringing the Creature to your mind , but bring your mind to the Scripture , and hear what the Lord will say unto you . Thirdly , Let your Meditations upon Scripture be very serious , we are to know God as well as to love him with all our mind & strength : We may do the things of the World well enough , and yet mingle many thoughts of God with our worldly Employments , but we cannot mingle the things of God and the World together . Fourthly , Let the end of your Meditations be to raise holy affections , and to have stronger resolutions for God then ever you had before , not only to know more of , but that we may have a greater love to God , or else 't is not Meditation but study . CHAP. XV. Several Rules for the Subject of our Spiritual Meditation . 1. THe first Rule to be observed in the choice of a Subject for your Meditation , is this , viz : To choose those places of Scripture to meditate upon , as are most suitable to your Master Sin , as if your Master Sin be Pride , choose those Scriptures to Meditate upon which is most in speaking against Pride , and set down Gods hatred and Detestation of it , or his severe Judgements executed upon it ; And all his Threatnings against it , as you may see in several places that set down the Evil Nature or Effects of it , and so of any other Sinne that is not thy Master Sinne , for it is of great concernment , and a sure sign of Sincerity to keep our selves from our own iniquity : Thus you find David speaking of himself , that he kept himself from his own iniquity , Psal. 18 , 23. 2. Meditate upon those Scriptures which you find suitable to the dispensation of Gods Providences , as when the Church is in danger of persecution , Then meditate upon those Scriptures which either command you to have , or do commend the Saints of God for having a sence of the Saints sufferings upon their Spirits , set down the places that make Promises to those that are sensible of the sufferings of the Saints , and also those places that do set out Gods love to his people , and promises of support , and deliverance to them in the time of their adversity meditate also upon the Histories of Gods deliverance of his people in their great straights , and also of the way and Method of his deliverance , of those Prayers also that prevaileth with God for their deliverance in such cases . 3. Meditate upon those Scriptures which are suitable to mens personal providences , as if thou art rich , then meditate upon those Scriptures that set down the danger , and the duty of the rich : If thou art afflicted with sickness , poverty , or disgrace , imprisonment , meditate upon those places which set down thy Duty in those Conditions , and those Promises that set down comfort for thee in those conditions . Meditate upon those Scriptures which set down the carriage of Saints in thy Condition , and how God supported them , and at last Delivered them . 4. Let your Meditation be upon Scriptures suitable to your Temptation : As if you are tempted to uncleanness as Joseph was , then meditate upon those Scriptures which speak against uncleanness ; It is fit to meditate of the hainousness of sin in such cases , and not of those Scriptures that may increase your Temptations , but of those that may remove them , as a person under Desertion is not to meditate of those Scriptures which do speak of the sinfulness of sin , or of the Majesty of God , and his terrible Wrath executing judgements upon sinners , all which serve rather to terrifie a poor drooping Soul then to comfort it , but let him rather Meditate upon those Scriptures which do speak of the merciful nature of God , of the full satifaction of Christ , and of his great love to poor sinners , as to Paul , Manasses , Mary Magdalen , and some such other great sinners whom God hath pardoned . 5. Let your meditations be suitable to the Ordinances that you are to be made partakers of , as if you are to receive the Sacrament , Then meditate upon your preparatory , concomitant and subsequent duties : Meditate upon the love of God the Father , upon the love of God the Son , Jesus Christ , consider the excellency of his person , the greatness of his sufferings , and how valid they be to the satisfaction of Gods Justice , and so likewise to consider of the excellency , nature , and use of the Sacrament . So if thou hast a Child to be baptized , consider the Duties and promises of belonging to that Ordinance , the Duties thereof belonging to thee for the present , but to the Child for the future . 6. The Scripture is not to be meditated on as it is to be read : There is no part of the Scripture but what is to be read by us , but there is a great deal of Scripture which cannot be a fit Suject for us to meditate upon , but such as I shall mention , though there be many parts of Scripture besides , which may be fit proper Subjects for us to meditate upon , but these most especially , as the Psalms of David , many Chapters of the Proverbs of Solomon , some choice places of the Canticles , most of the Holy Gospels , and most of the Epistles , Something of the Revelation , and then all promises in general , and that for two Reasons , The one is , because the Promises themselves put us upon the Duty , and then the promises bring Comfort ; Far be it from us to despise the Consolations of our heavenly Lord : Meditate also upon the holy and blessed Commands of God , and the Examples of Saints ; and let this be your Meditation to say thus within your selves , Why should Abraham love God , or David love God more then I ? Why should the Angels love God more then I ? God hath forgiven me thousands of Iniquities and transgressions , but never forgave the Angels one . When thou readest holy Examples of the Old Testament , you may see that not only such and such things are feasible , but that with far less help it was done , then now we in these Gospel times have to do it with . 7. Let Christ be very much the Subject of your Meditation , when I consider the whole business of the worship of God from the beginning of the World to Christ , and how God doth acquiesse in Christ , and that the highest Angels desire to know him . I fully conclude , that Christ is wonderfully worththy , to take up our thoughts , our chiefest love , and our greatest joy , so that the question will not be , whether Christ be worthy of our love , but rather whether our love be worthy of Christ , and as the other , so this is unquestionable and of doubt , that it is not . Instances OF Solemn Divine MEDITATION . Meditation I. ALas my God , I am in a sad condition , mine afflictions grow daily upon me , and that which is mine unsupportable misery , my corruptions grow faster upon me then my affliction ; What before made me weep will not now make me sigh ; The heavy burthen of a great abomination doth not lie upon me so much as before I was oppressed with a vain thought in my prayers : Alas Lord , alas , I am undone , alas my Corruptions have almost made me love them , and make me weary of Duties , and careless of Graces , My joyes are gone , and my sorrows are gone that were suitable to thy Word , and now my joys are but the laughter of Fools , and my sorrows are Carnal , Sensual , and more of Hell in them then of Heaven , and as now I can scarce tel my sorrows , so have I scarce any sorrow to tell ; I have sate down and wept to consider the great decayes of holiness in me , but now I can see my God going from me , and when as now he is even out of sight , mine eyes are as dry as my heart is hard ; Alas Lord if thou wilt not return , thou wilt lose a poor Soul that hath loved thee , and is somewhat troubled ; Now poorsad Soul that it is so wicked as it is . Meditat. II. Lord , thou seest the strange distempered temper of mine heart and Spirit , ah blessed God I should take more comfort if I should see my heart-blood running forth before mine eye , then to see mine eyes so dry and my heart so hard , I have worn out almost all Motives to holiness , they now take no impression in me which before were too strong for me to bear , they ravisht me which now do not move me : I scarce ever go to Prayer but I have enough and too many Spiritual complaints to employ it to express ; If every day I had not just cause to bewail a continued decay of Grace , I might have some respite of my griefs : But what shall I now do ? VVhen every day shall bear witness against me , and every night my sin shall go to bed with me , and lie in my bosome , and rise in the morning more strong then at night : Ah when my former holy life shall be more terrible then others wicked lives ; when my former prayers shall be like the Gall of Asps unto me , VVhen those Duties which should be my comfort are my terrour : Alas what can my poor Soul do ? when my present sins , and my past duties , which of them are the heaviest burthen unto me , I do not know , what shall I do ? When I consider these things , then the thoughts of the affliction that lies upon me makes me weep a tear or two , and my vain heart , my deceitful heart , would perswade me that I weep for my sins : Those in desertion are in a blessed condition to me , they are sad and I am miserable ; I am guilty of that which their Consciences do but accuse them off : Alas , have I my communion with God ? my sweet Communion , and the power I had to prevail with him for any mercy almost that I prayed for ; now I can pray , and pray , and pray , and go away without a blessing , I can almost be content to be wicked , Thou knowest mine heart , or else my tears would deceive thee as well as me : If they are worldly thoughts that have estranged me from thee , thou knowest how to cure me ; if mine utter impoverishings will cure me , let me be as poor Job ; if thou wast not such a Physician as thou art , I was past cure . Meditat. III. Lord , I am come now to power out my soul before thee , and my tears in thy bosome , to tell thee the sad thoughts and sorrows of my heart ; Ah my God , in this bitterness of my Soul , and with tears in mine eyes , and pride in my heart , and sencelesness upon my Spirit , I speak these things : Ah Lord , thou hast scourged me with scorpions , for my sins do encrease as well as my afflictions , these afflictions to me are scorpions , to me they have poyson in them , and at once I am scourged and stung with them , a sad ease it is when my punishment is heavier than I can bear , and yet notwithstanding I go from the presence of God too , and that more and more . My tears dry up in mine eyes , and my love goes out of my heart as soon as kindled ; When the Candle of the Lord shined upon my Tabernacle in my first conversion , when the fire of thy love was kindled in my heart , I have had some discourses , of devotion , that I was not able to bear the ravishment that the remembrance and meditation of them brought to my soul , now almost as full of sadness as then of joy : after those times , as those after the Flood ; my joyes and the acts and workings of my grace grace grew very short liv'd in comparison of what they were before ; then they were Methusalems for age , and Sampsons for strength to what they are now ; before though I fell spiritually sick , and my strength and comfort was gone , yet I was sensible of my weakness , it was a pain and a grief unto me that I could not walk into the delightful Garden of the Spouse , and to the sweet bed of his Spices ; I could weep for want of tears ; if not , I could mourn for sorrow , but now like a man that groaned and strugled so long that he can struggle no longer , but grown senceless , can hardly be perceived to breathe or live ; If the sweetest Musick should be plaid by him , or the dearest friend in the world should come and ask him with tears in his eyes , Dear Husband , or Dear Wife , how do you ? the poor sick one doth not so much as open the eye to see who it is that speaks , or if open them , they being presently heavy with death , fall down again , and he dies ; So is it with my poor Soul sometimes , I can hear my Saviour as it were saying unto me ( for sometimes methinks I see him about my sick Soul , ) Ah poor Soul how dost thou do ? Is my Joseph yet living ? But alas , Lord , thou knowest I have scarce strength or life to lift up mine eye to thee , Lord , Can these dry bones live ? Can these dry eyes weep ? Can this frozen Heart be enflamed ? Meditat. IV. Lord , I am ashamed to consider what I know of thee , when I think what I do for thee : Ah my God , the cares of the world lie heavy upon me , Resolutions though never so strong are too weak to overcome my corruptions ; Alas , I can scarce say any more then I have said in the confessing and bewailing my sad spiritual condition , though I have said nothing to what I should say , Have I not told thee Lord , with tears in mine eyes , and with a sad heart , that I found my Corruptions get ground of me ? my prayers , my tears , my resolutions , and some endeavours do resist , but cannot overcome them , these keep them from prevailing so soon , but not from prevailing ; I humbly confess or desire so to do , that I may complain to thee , but I should add to mine abominations exceedingly if I should complain of thee ; Mine heart doth alwayes tempt me to it , when I consider what I was , and what I am , it is a Talent of lead upon my soul , yet since my preaching thou art glorified , and thy people edified more then if I should spend all my time in private Meditation , I am willing to submit , only I do humbly beseech thee with tears in mine eyes , that though I have less time to spend in such private duties , yet that my poor Soul may not lose her love to them , and though I perform fewer duties , I may not perform them worse then I did when I performed more . Meditat. V. I do much wonder at my self and at many , nay some what at all Christians upon dayes of humiliation , but most at my self to hear the tongue of a poor Christian confessing , and his eyes weeping for his sins , and speaking of them with such expressions and such fighs that one would think . Surely this Christian keeps a strict communion with God , surely he would not sin for a world , surely God is in all this mans thoughts : And yet stay but whil'st he hath done his prayer , and you find in him such strong thoughts , words , and actions , that are almost incredible , loose and idle words , and vain thoughts , I but too often experience it , and makes it even past hope it should be otherwise with me : If any Town that was straightly besieged with cruel enemies , should send for aid to such or such , and when they came they should send out most of the Town to joyn with the enemy against those that came to help them , What should we say of such people ! Lord , just thus are we , We have a world of corruptions and temptations , Sin and Hell , and Satan , all beset us , and violently assault us , we pray for the help of God against them , day after day , We send our prayers to heaven for assistance , Well , God doth send his holy Spirit to helpt his poor Soul , in the Ministery of the Word tells us what we should do to overcome these enemies , and sending many motions of the Spirit to bring into our souls grace to strengthen us ; we will not do what he adviseth us to do , nay , but we take part with our corruptions , and resist and fight against the power of ●he world to come ; O thy patience is not to be understood , I am weary , to think before I go to prayer , how little fruit I expect from them , I pray , and pray , and weep , and hear , and sigh , and confess these as well as other of my sins , and yet as a Ship in the Sea they do divide my corruptions for the present ; but they presently return to their former course ; Lord do not the bowels of thy compassion yern within thee to see me thy poor Servant in such a miserable condition as I am in ? Dost not thou see how sin and corruption do as it were lye gnawing upon me , and eating up my very flesh , and destroying my soul , and I have neither hand nor foot to move against them ? Lord , who is it that must make me hate corruption , is it not thy Spirit ? who must overcome my resisting of thy Spirit , is it not thy Spirit ? Lord , I do not know in the World what to do , to leave off striving were not only to despair of thy goodness , because thou dost not help as much and when I will , and besides if I cannot get ground , nay , though notwithstanding I lose ground , yet doubtless I shall not go so swiftly down the stream as if I strove not at all : if I must be forsaken by thee to all eternity , yet Lord , let me not while I live so fall that I should be a scandal to Religion ; Alass , is it come to this , O my soul , that I must say , if God will forsake me for ever ! Meditat. VI. Since our dear Lord Jesus Christ hath loved me and given himself for me , Oh that my heart was ravisht with his love ! Oh that he was the beloved of my soul , and that I were sick of his love who dyed for the love of me ! Oh that I could not be stayed but with his flaggons ; This my Jesus the chiefest of ten thousand hath told me that he that saw thee , saw the Father , whereby I understand that thou art just as he was , as pittiful , as gracious , as willing to forgive , as sweet and as easie to be entreated as my good Saviour ; and in all the things and passages that thy word hath made known to us of him , I read not of one of all that came to him , not one poor soul that ever begged any grace or any pardon , nor never did any come to be healed of any bodily disease in vain ; Lord , thou art as he was , Lord Jesus thou art as thou wast , thy being in Heaven makes thee not less like thy Father , or thy self ; Blessed God , I do beseech thee , to give me , thy poor hard-hearted servant a soft heart ; Lord Jesus I beseech thee ( thou seest mine heart , my poor heart desire as imperfectly , as coldly ) to make intercession for me , me , for whom thou hast paid a dear price , as one that hath been so long from his Friend hath he can hardly call to remembrance what countenance he hath , So I , poor I , that cannot chuse but pity the sad condition of mine own heart , which though it doth not uncessantly and importunately desire grace as it should , yet methinks it is a sad thing to see it in such a careless temper , I am such a stranger to thee that I have much ado to make one thought of thy sweet love and excellencies that may affect my heart , and bring the sweet apprehensions of thee to remembrance . Thy tender mercies and former relishes of thy goodness are to me like the shadow of death , they are as Christ walking upon the waters , they terrifie me ; Lord let me weep thee to me again ; Oh my God I am undone , undone , undone ; a poor undone creature ; Those in desertion are in a thousand times better condition then I am , they want the comforts , but then indeed they have the graces of the Spirit , but is not my poor soul that wants both in a sad condition , that can sit down and fall asleep when I should seek my Saviour ? I have a soul of such a temper as makes me wonder at my self , as in the Spring , and sometimes there will come a cloud that will seem to overspread the Heavens , and yet on the sudden all will be blown over , and the day so fair that there will not be a cloud to be seen ; So am I , sometimes my heart is full of sorrow , and mine eyes full of tears , and yet upon the sudden , my heart loseth that sweet sad temper , and all is blown over , and not a cloud appears , and these clouds of grief are not dispersed with the comforts and joyes of thy Spirit , but with worldly business or company : when I do grieve for my sins , carnal grief bears a share in it and carnal joy abolisheth it . Meditat. VII . To confess my sins without any sense of them , without any hatred of them , to pray for grace , and not to be sensible of the necessity or excellency of it , to come to thine Ordinances without reaping any good from them , to think and meditate of thee , and neither admire nor love thee , nor long and delight to be in thy company , to what purpose are these things ? thou desirest of us our hearts and not our works , words , or thoughts , without that : Ah my Lord and my God , shall all be in vain , and wilt thou cast me off for ever ? Dost thou hate my soul , and am I an abomination unto thee ? Must I be shut out for ever , and never enjoy the sweetness of thy presence ? Thou wilt not O my God , thou wilt not , thou canst not O my God , thou canst not , for thou hast made a Covenant withme , and I claim that Covenant , for I have not any thing in world besides thy Covenant in the Lord Jesus Christ , that I can so much as have the least hope that will do me any good : if the Lord Jesus Christ did not sit at thy right hand to make intercession for me my sins continually , daily , hourly clamoring against me , and accusing of me , must needs prevail against me . Alass my hear is far from that spiritual frame that thou requirest , for the miseries that sin brings are more troublesome and heavy to me then the silthiness that is in fin ; thy blessings are more lovely in my eyes then thy self ; Every duty hardens me in my formality ; Lord , thouart the father of mercies , Oh have mercy upon me , for my case is not the common case of thy people , but few , few of many , may be found whose soul is like my poor soul , for where is there any that can say so , and yet be so little affected as I am . Meditat. VIII . Mine hopes are false , and my fears are true , the deadliest poysons do not make me sick , nor the excellentest Cordials do not comfort me ; I am not sick of sin , nor doth the Sacrament of the body and blood of Christ fill me with joy , nay , rather doth it not fill me with griefs and fears ? if my fears and griefs were not Carnal , would they were more , but my Carnal joyes eat out my Spiritual grief , and my joyes also : I am as it were like Absalom , I hang between heaven and earth , I would fain have heaven , and yet would not part with earth : Oh my Lord Jesus Christ , art thou of no more excellency in mine eyes ? Doth thy love to me raise up no more love in me then to stand deliberating what to do , when thou standest with stretched out arms to receive me to thy bosome ? Canst thou love one that loves thee so little as I do ? Thou didst love me when I loved thee not at all : Why sittest thou so sad O my Soul ? Go cast thy self into the arms and bosome of the Lord Jesus Christ , there lie and hear the beatings of his heart toward thee , and it may be thou maiest be warmed with the heat of his love ; Christ pours out the boyling streams of his heart-blood upon thy poor soul , for his hear , boyled in love towards thee , and can thine heart still be frozen ? Oh infidelity thou art the poyson of my Soul , thou with thy cold blasts hast frozen m●ne heart and keep'st it so ; Lord give me faith , or else all thy mercies are in vain , Thy love is , and hath been too great for me to believe : Lord , thou that lovest me so much as to give me Christ , Oh love me so much as to give me saith to believe it ; There remains in mine heart no more then the first spark of thy love , and the first Principle of grace that thou didst put into my soul when thou didst regenerate me ; All the flames are gone out that were once kindled in me : All the Fruit , and Leaves , and Boughs are stript from me , there are all things to doe beside bare regeneration , I am as an arm cut off , so that it hangs only by a little skin , a slender thread ; Lord , this is my hope , that my Corruptions and Satan that have quenched these flames that I have had , shall never be able to quench this spark : But alas that is a poor comfort , that this is all my comfort , that I shall not lose heaven , though it be a thousand times too great a comfort for such a wretched sinner as I am , to have : It it nothing to lose all my comforts , all my duties , all my sweet Communion with thee , or at least only so much of these remains as to keep me from being utterly cast off ; For one that had fared deliciously every day , to come to have no more bread then to keep life and Soul together , though he dies not , yet he hath a miserable life : Thus , thus , and far worse it is with me . Meditat. IX . I. I stood clear before thee O my God , of those many sins , of sencelesness under judgements , fruitlesness under Ordinances , mispending of time , want of watchfulness of mine one wayes , and for the appearing of the Lord Jesus Christ ; Only my sins of unkindness to the Lord Jesus Christ , were enough to cause thee to take away thy Mercies from me ; I have heard and read the great Mystery of my Redemption , of his being Scourged , and Crowned , and Nailed , of his Bleeding and Dying for me , of his great love , and such things , that if a Friend of this world had done or suffered the thousandth part so much , his memory would have been precious . Meditat. X. Ah my dear God , thou hast been my God , and therefore thou art my God , how little can my Soul know by any thing that I now either do or feel ? I am fain to fetch Evidences and signs from actions done many years since : My prayers and other holy Duties were Matter of more joy when I did them than now ; they have terrour in them : Now I think I do them not as heretofore : I have been assisted by thy grace , Oh my lost Joyes and my lost Duties , where I shall find you I know not , the Joyes I had formerly , and the great zeal of mine heart made me pray , but now not out of feeling and zeal , but for zeal and joy , and I go from prayer with a sad heart and a hard heart : My prayers come neither from my heart nor reach to my heart : Oh my Lord Jesus Christ where are thy Motions and the Joyes of thy Spirit to work thine own work in me ? Why do I walk in this Valley of Tears not only without comfort , but without grace , I do even stand astonisht at my self to see the vast difference between my self now and when I was thine ; When the Candle of the Almighty shone upon my Soul , and the Spirit of my God dwelt in me , then sorrow and weeping flew away : Alas ! I now have scarce any thing left me but carnal tears , and one great cause of my grief and part of my misery is , that I can weep no more ; sometimes indeed tears stand in mine eyes when I consider these things ; Lord give me Faith , O give me Faith , I feel a deal of Atheism in my heart ; Mine heart is so full of Corruption , of all kind , and all Degrees , that I can feel no bottom of this stinking Ditch ; Mine imagination is divers times a through-fare for Satans blasphemous thoughts , which my Soul abhors , I may even sit down and spend the remainder of my wicked life in weeping and wailing , and wringing of my hands , and tearing off the hairs of my head : My sad Soul may say to my God , Art thou quite gone from me , have all my hopes of thee been as dreams and empty shadows unto me , and hast thou shown me so much of heaven , and wilt thou make hell more terrible and bitter to me ? Shall thy sweet Mercies be turned into the Gall of Aspes to me , not only to be bitter but deadly ? I have cause , I have cause , Lord , to mingle my drink with my tears , to water my couch with weeping : Thou art too great a God to be dallyed withall , and what do I else ? As our dearest Friends , though we never so much delighted in their company while they were living , yet we are afraid to be alone with them , they are a terrour to us after the Souls have left their Earthly Tabernacles ; So my prayers while they were living prayers were a great comfort to my poor soul , but now my prayers are without life , and my Supplications are dead , they are a terrour to me , they look gashly upon me , and I upon them . Meditat. XI . My dear God , thou art not moved with words , if we had the tongue of Men and Angels , if we could speak as never man spake , if our hearts meant no more than they do , what would our vain words do ? I am ever weary of my life because of my Corruptions , I can go no where nor do any thing , but my coruptions follow me , and tire me even out of my patience : O that I could weep over my prayers to see how dead they are , which way to turn I know not , I have prayed a thousand times for another heart , and yet mine heart is as hard as a stone , and so full of hypocrisie : Lord , shall I cast away my confidence , and lay down my weapons , and put off mine armour , because my corruptions are so strong and impetuous , and deaden my very soul ? But alass what am I weary of ? not of my sins , but of the accusations of my conscience . that will not let me alone ; blessed be thy Name that I am troubled that I do not live holily ; Lord , mine heart is entangled in the snares of the world , blessed Saviour , thou which hast overcome the world , deliver me from the cares and love of the world ; Alass what good do my tears do me ? Dost thou bottle up such tears , such puddle water in thy bottles ? let the bowels of thy compassion yern within thee towards my poor soul. it is full of sin , but my sin is my sorrow , though my sorrow itself is sinful , if thou standest as a stranger to me I must give over my self for lost , then I may say , farewell prayers ; better to say , farewel , then to add to my former sins a greater guilt by defiling my prayers that are as Chariots to carry out my soul into the bosome of God ; What am I to stand against corruption or temprations ? I am no more able to overcome , nay to resist them , than to remove Mountains . I have sinned away my joyes , and sinned away mine hopes , and even my God , if thy mercies be not greater , and what remains for my poor soul to do , but to sit down in sorrow , and even to mourn until my Soul be heavy unto Death ? It had been better for me that I had not been one to shew the way to others : Nay , but Oh my God , that is best for me that thou hast done for me ; Blessed God , do but make me thine . Meditat. XIII . In the most serious addresses of my Soul to take hold upon God , I find an unhappy frozenness benum the best of my Devotions , and thereby I shew either that I am extreamly ignorant of thee Lord , or what is worse , sensless of thee ; The truth is I may justly tremble when I come to keep any day of Humiliation in thy sight , not only because of the desperate sins I am guilty of , but especially because such Duties do work little or nothing upon me , and this is sure enough , that those Ordinances that do not soften , do harden ; I am in a great straight , my Conscience drives me upon Duties , and I dare not omit them , and yet my heart is so hard and filthy that they do not purifie me , So I am more defiled than before : Ah my God , thou knowest what afflictions are bitter and strong enough to purge these Corruptions ; Lord , send them , and though I am so vile that I do not now fervently and earnestly enough desire to be cured , but yet Lord I know my want of desires of Reformation is one of my greatest Corruptions , I desire to be cured of that , or at least Lord , thy Fatherly goodness I hope will take care to cure me of that , and Lord , this I know , that when thou shalt send any such affliction upon me , I shall it is too likely Murmure and be weary of the Chastisment of the Lord ; it may be I shall pray for the taking off of that Corrosive before it hath eaten away that deadness of heart and other corruptions that now lie upon me , yet Lord do not yield to such prayers , go on with thy Cure , and if I be impatient , cure that corruption also , and every other corruption that shall appear in the time of cure of any corruption , I shall bless thee one day for not hearing , and not granting such prayers as shall be for my spiritual harm : Lord Death is very bitter unto me , surely it would not be so bitter , if there were no Root of bitterness in me ; if I kept a stricter communion with thee in this world , I should long for a full communion with thee in heaven for ever . Meditat. XIII . Alas , Oh my soul , may not I justly spend the remainder of my dayes in sighing , to perceive my good , from whose presence I have in former times had so much grace and comfort , to be such a stranger now to me , and what is worse , mine heart so sensless of his absence ! The time hath been when my heart hath almost bled within me to think what a miserable condition I should be in , if ever it should come to pass that it should be thus ; Lord , why dost thou absent thy self from my poor soul ? If I were in a desertion of comforts , I were in a far better condition , but to be in a desertion of Graces and not to be troubled , is a sad condition : Me thinks I see my stock of grace grow weaker and weaker , and more and more to languish , as one that is dying , the pulse grows weaker and weaker , until at last it be no more . O Lord , what to say , I do not know ; alas ! I cannot but call , and cry & pray , Lord if ever thou wilt take pity upon a poor Miserable speechless Sinner ; Lord , if thou wilt that I may overcome , Lord , I cannot get my heart to be content to be damned , and indeed since then I must eternally be separated from thee , I do not desire to get mine heart to be content , but to struggle against it as long as I am able . Meditat. XIV . To have Satan and Corruption come and beset me as soon as I awake , and to follow me all the day long , and go to bed with me , and to keep me waking , to have no respite , is a sad condition : When I should awake with my God , my good God , who kept me , and watched over me whil'st I slept ; to have Satan stand ready , and hold his Temptations before mine eyes which way soever I look , and to prevail so far with me , as at last to make me scarce to hate the sin he tempts me to : I feel in my Spiritual part an utter abhorring of the Sin , I would give ten thousand Worlds rather than commit the Sin , and yet I have much ado to refrain ; alas , can my secure soul live ? Meditat. XV. I am in such a wretched temper as to be willing to offend my God , and when I go about to grieve , sorrow is far from me ; nay , the grief which sometimes I feel , is not strong enough to conquer the temptation , when tears stand in mine eyes to consider the miserable condition of my Soul in being so pro●e to Sin , the Temptation encreaseth ; To hear one of thy servants groaning under thy hand , and then to stand parlying with temptation , and not rather be afraid that the same affliction , &c. Lord , I am in thy hand , for affliction , lay what thou wilt upon me , I must bear it , and I would bear it patiently ; nay Lord , though this Temptation be such an unwelcome guest , and I am two weary of it , yet so thou wilt give me grace to overcome my impatience , I am content Lord as much as I can ; but alas my God , to have Satan my Companion instead of my God , I hope will never be pleasing to me . Meditat. XVI . Lord , what vain heart thinks of thee it matters not , except it be to discover the wretchedness of it , thou hast more glorious Creatures to praise thee : my praises , and my thoughts of thee are so low and so unworthy of thee , that thou mightest forbid me as thou didst the Devils to confess thee , or to say any thing of thee : My dear God , if a World would buy it for one such sight of thee as might so ravish my Soul , that I might never more see any beauty , or taste any sweetness in any thing but in thee , that I might see thee with open face , that I might be transformed into thy image from glory to glory : Lord , thou art still beyond me , the higher my thoughts are of thee the more thou art beyond me and above me ; when my thoughts are best , my thoughts are lost in the meditation of thee , as the stone that is thrown into the calm Sea , makes greater and greater circles , but can never reach the shoar : Lord , I am content I may be lost in my self so I may find thee , Lord , though there were none but thou and I in the world , I had enough , nay , though there were none but thou and I in Heaven , I had enough , enough ; Though I have nothing to say to thee but what I have said a thousand times , Thou art my God my Saviour , my all , thou art he whom my soul loveth ; yet though I have nothing else to say , nor case there is any new rellish yet I delight to be alone with thee : nay , though thou saist nothing to my poor soul but what I have heard from thee , yet let me still be in thy company : I had rather weep and mourn for mine offending thee , then enjoy all delights in the world ; Those salt waters are more precious then their Wine . Meditat. XVII . Lord , I beseech thee to order all mine affairs by thy wisdom , thou knowest what afflictions are needful for me ; I murmure oftentimes when thou afflictest me , although I have again and again desired thee to direct all things that belong unto me : but blessed God , let not my Murmurings so provoke thee as to leave me to mine own self ; Give me not what I desire but what I want , my judgement in judging what is good or bad for me is little worth ; for many times I have judged such a thing to be for my hurt , yet it hath proved much for my good , and so on the contrary , but then I have by experience found it evidently for my good , when I have yielded my self wholly to be guided by thee , all things Lord make me know my self ; I am a poor Creature with teares in mine eyes , and hypocrisie in my heart . Meditat. XVIII . Lord , it fares with me as it fares with one that hath been a long time from his friend , he hath many things to tell him of , several particulars that befell him since their last being together , so Lord , I have been a stranger to thee , and I have much to say to thee , much have I suffered from mine own corruptions , and little have I done ; I have a heart will let me do nothing for thee ; Lord , I am but a Child , pardon my bablings ; I have none to make my complaint to , no not one ; Thou hast caused me to live in Mesech , and to have my habitation in the Tents of Kedar , and if thou Lord wilt supply the want of those Christian friends I am now deprived of , Lord , my heart is so deceitful , that I have much a do to know whether I ever was , or am yet thine : I know Lord how I have spent dayes , sometimes whole weeks together in Prayer , and Meditation , and reading Devotionary Bookes to Prepare my self for the Communion , and yet then I had gross sailings , for there was a World of Covetousness in me , and thirsting after Humane Learning exceedingly , and little prizing the knowledge of Christ in my Sermons , I did little aim at thy glory but to preach my self : Now in these things I find some healings , but my duties are fewer , and now there is far more wanting in comparison of what I should be , then was then , of what I am now : Nay Lord , thou only knowest I shall be a gainer : but alas ! if now I am alone I shall have no more fire of thy love then I had when I lived in the midst of Glowing Coals of Devotion , how can I but go out now , since I had much ado to burn then ? When I think of serving thee , then my heart is so perverse as to put in a Carnal Motive , and saith , If thou dost so , then God will bless thee in such or such a temporal blessing , and my heart closeth with that Motive . Meditat. XIX O my God , as thou art my Father , so let me know that thy love to me being known by me , may put Wheels to my Obedience , that now goes so heavily & that it may make mine obedience more pure that now is so full of insufficiency : I am fain to be glad almost of any Motive to make me serve thee , but yet it is my burthen that fear should make me do that which love should make me do , for besides that such obedience is painful , that which is worse , it is impure also : Alas , I am a stranger too much unto thee , and in being so , an enemy to my self ; Lord this is the first day I have given thee this great while , it doth appear it is so by the poor and weak duties I perform ; my poor soul is like a poor desolate Widdow that hath lost her dear Husband , every one trampleth upon her , and oppreiseth her . Meditat. XX. Lord , where are those sweet embrances and manifestations of thy love , that thou hast bestowed on me in former times ? when I have gone unto the treasury of thy mercies , and fetched any mercy from thence that I wanted . Thou hast given unto my prayers my dear Brother , who went forth a blasphemer , or at least a common swearer , and came home , I seeking thee for him , a convert , after thou gavest me his life and the life of my Mother , and indeed Lord , what was it but I had of thee ? thou didst almost miraculously restore one of my Sisters to comfort : But now when I cry and shout thou shuttest out my prayers , and art almost as if I never had any acquaintance with thee : Lord , I know that the fault is mine own , indeed Lord I then was scarce ever from thee , or out of thy thoughts : For were I but as I have been , so often keeping dayes of humbling before thee ; it could not be that my duties should be such as they are , but Lord thou seest the tears th●se thoughts cause me to shed , they are thine , do thou encrease them , but take away this dulness and deadness of heart that is the just reason why I shed them , and if thou shalt once purifie and inflame mine heart by faith and love , I shall shed abundant more tears for my wandring thoughts in prayer , then now I do , for all the abominations I am guilty of ; Alas , Lord , the ordinary dayes of thy Saints are far more holy then the dayes I set apart for special service of thee ; and their thoughts in the midst of their worldly businesses , are more devout and zealous then my thoughts in my prayers , were alwayes with thee : I scarce did any thing , though almost of never so small Moment , but the reason why I did it this or that way , was , because it was some way or other more for thy glory : Lord , it is not thy fault , for thou dost wait to shew Mercy , whether my wretched heart will consent to it or no : This I do set down as an infallible truth , and let all the world give thee the glory of it , all thy ways are holy , just and good , and thou dost stretch out thine arms to embrace us , it is our fault that we do not run into thy bosome , the infidelity and other corruptions that are in our bosomes , make us think that thou art not willing to receive us , or imbrace us , and so we not coming , we want that experimental knowledge of thee , that would ( if we had it ) make us not so timorous of coming to thee as we are . Meditat. XXI . Before I begin to write , I know I have more cause to Write in blood , or tears , then in ink ; Can a Mother forget her Child ? It is not , Can a Child forget the Mother ? nor is it , Can a Mother her Child , if the Child forget her ? or , Can there be any case wherein the Mother can forget her Child ? Lord , do thou awaken my heart for it is a sleep ; Lord , do thou raise mine heart , for it is dead ; Do thou thaw my heart , for it is frozen ; Lord , thou art that Celestial fire that enflames all thine Angels with love , I have no way but to come before thy presence in hope that at the last shall be thawed , if not inflamed , thou wilt not put out the smoaking snuff of a Candle , I am such an one , enlightned and enflamed , though now I send forth nothing but an unsavoury stench : What , shall I stand imperfect as I am thus speaking , what I may , and what I have to lay , to my God , Lord. Thou hast commanded in thy Word , that if an Adulterer defile a Woman , and she cry not out , then he shall be put to death : Lord , Infidelity , Hypocrisie , and Vain-glory are come to undo me , to defile my Soul , and they have almost perswaded my Soul not to cry out ; To be ravished is a great affliction , but to embrace the Adulterer is an abomination . If I cry to Men for succour , if I go to Ordinances , Alas the Adulterer is a strong Man , he hath locked the Doors of my Soul , and none can break them open but thou only : Lord , do not thou stand knocking at the Door of my heart , for the strong man will not , and I am kept so fast by my corruptions , I cannot come to let thee in ; Lord , break open the Doors , and come in to help me before I am utterly undone , as it was with the Levites Concubine , so will it be with my poor Soul , Corruption after Corruption , and Sinne after Sinne , will so abuse her , that she will be at last dead : Alas ! me thinks I look upon my poor Soul as one looks upon a Ship tossed among Rocks in the Seas , one sees it , and pities it , but knows not how to help it ; there comes a Wave , and carries it with violence amongst the mid'st of the Rocks , and makes it reel and stagger like a drunken Man , and then all in the Ship are fain to pump and toil to save their lives , at last it was dasht in pieces , and all fain to get upon broken pieces of the Ship to swim to the shore , if it may be : My Soul is even labouring for life ; Lord , what wilt thou do ? wilt thou be as a Man astonish't , and as a Mighty Man that cannot help ? then I am undone , then I may say if thou wilt not , then farewel all my Duties , farewel all my Graces , and all my Comforts which I have had in the dear embraces of my God : Ah , must I not pray but with my Tongue ? Mast I have no more Comforts but what poor Creatures can give me ? Lord , if I must perish , let me perish in thy way , let me convert many unto thee ; Though I know my Damnation shall be greater if I perish for living so contrary to mine owne Doctrine : Lord , I am a poor Miserable Man , and a more Miserable Christian , thou art , I cannot possibly imagine what , but I hope Lord , I shall know ; these dayes of ignorance and sin will not alwayes last : when my change comes , I shall nomore sin and repent , and repent , and sin , as I do now : Oh my corruptions I hope one day I shall leave you all in the Grave behind me ; The day is coming , when while I am praising God you shall not come and lie as a Talent of Lead upon my Soul ; and hinder my flight , Come Lord Jesus , come quickly , Come while my Soul is filled with joy to think of thy coming ; O my God , thou art enough for me , for my Soul can hold no more ; Lord , I am afraid of the joyes sometimes I have to think of thee , Tears for my sins are fitter for me then tears of joy , yet I dare not refuse them , nay , I cannot if I would , they are so sweet , so sweet ; Heaven is but a greater Measure of them ; Lord , thou art enough , enough for them that love thee . Meditat. XXII . To see a dead Man arrayed with all the Richest Clothes , still there is more horrour to behold him then delight ; So my poor Soul looks gashly in all the Duties I perform , I have a cold and dead soul for all them , and more terrour there is in the deadness then there is comfort in the Multitude of them , this I know by experience ; yet Christ is not sweet unto me , My dear Saviour , to whom I was so dear : Lord Jesus give me a heart that may feel thy sweetness , I am convinced that thou art so , but my poor heart hath not enough tasted the sweetness of this Truth , That all things are Dross and Dung in comparison of Christ : Lord here is Mine Estate , Mine Health , My Life , My Liberty , and all that I have , and had I more , I would freely give all ; give but such a heart as I desire , and the same will I consecrate unto thee in Spiritual affections all my dayes : now I think thus with my self , When I was most desirous of , and addicted to Humane Learning , it was wonderful delightful to me to be instructed in some new truth , or to have some difficult question clearly resolved ; To read the Mathematicks was wonderful delightful , because they prove such strange things , then I have recourse to the Word of God , and by that I am assured that all the Treasures of Wisdom and knowledge are hid in Christ , and in his Gospel , then further I have recourse to the experience of the people of God in the Word of God , and in particular to Paul , who being a Learned Man , yet accounted all things as Dross and Dung in comparison of Christ ; I have also recourse to the experience of several godly persons I know , of the abundant sweetness , and excellency of the knowledge of Christ , therefore Lord though I have not at this present the power and ravishing feelings of Christs Excellency , yet assuring my self all these wayes whereby I fully do assent to that truth , That it is life eternal to know thee , and Jesus Christ : I do beseech thee , O Lord to give me a fuller knowledge of thee in Christ ; I beseech thee , I beseech thee , Let not my undervaluing of this knowledge cause thee to deny it , I shall more value it , if I had more of it : Lord , I know if thou shouldest look in me and my life , to see what thou canst find to hinder the granting of this request , thou maist find enough ; nay , I that know my self not so well as thou dost , know enough , and enough , nay , I know nothing to move thee in my self , except something I have had from thee , those things I have so abused , that I know they may be swift witnesses against me : But Lord , if thou shouldest give me this knowledge of them , I might do great things for thee ; Lord hear me : Alas , Lord , my desires to know Christ do even die , while I am praying to know him ; Alas , Lord , such an heart as I have is fit for none but thee , for none in the world can tell what to do with it , but thou only ; It is past the skill of all in Heaven and Earth but thee , it is not in the power of Ordinances and Duties , if thou shouldst not set in . I would pity the Soul of my greatest Enemy , if I should see it in such continual storms & troubles as are in mine , there are new corruptions appear , such as I may term them nothing so fitly as sparks of of the fire of Hell , to have ones heart rise against God , when the continual desire of ones soul and prayer is , that one might be inflamed with the love of God ; Lord , while I am working my heart to a serious thought of thee , endeavouring to have my heart full of admiration of thee , and affiance in thee , before I pray unto thee , that if it may be my prayers may be as an Arrow drawn up to the head , but when I go about to pray , and send up my petitions , my thoughts of thy Glory and Goodness slack , and it fares with me , oh my Soul , as sometimes it doth with one that is tying knots , when one hath pulled the first very hard , yet it slacks before one can tye the second ; it I keep but a strict communion with thee , and did as thou desirest , ( Lord , why shouldest thou desire us alwayes to be with thee , how should we be acquainted with thee far more then we are , and if we knew thee more , how shoould we love thee more ; and if we loved thee more , how should we know thee more ? For thou revealest thy self to them that love thee ; Alas ! O my Soul , why should not we alwayes be with God ▪ since he gives us leave ? How gracious art thou to invite such sinners as we are to come to thee ! For thee to wash our souls clean with the Immaculate blood of the Lord Jesus Christ ; Alas , Lord , I am Mine own enemy , nay , I see it and know it , and it cannot be otherwise : Lord , I am so tired out with my corruptions , that I am even weary of my life , and almost weary of my Duties ; Lord , even at this present , how when my ●oul was so troubled that mine 〈…〉 were ready to weep , there 〈◊〉 a thought of a poore worldly business into my Soul , and my thoughts and sorrows for heavenly Matters are gone ! Meditat. XXIII . O my God , how coldly without love , how doubtingly without faith do I call thee my God! Lord , how careless am I in thy service ? how very careless ? How long Lord , holy and true , shall I be thus laden with corruptions ? Nay , which is my greatest Misery , I am not but very little sensible of my own vileness , that makes me that I do not hunger after righteousness . Blessed Lord , I do humbly prostrate my Soul before thee , and do with all the weak power of my soul importune the Merits of my dear Saviour ; I pray thee to look upon me in Mercy : When the poor wounded Man that went from Jerusalem to Jericho , lay half dead , and speechless in the way , though he was not sensible of his Misery , yet the good Samaritan was ; though in his Tongue did not , could not , call for pity , yet his wounds opened their Mouthes wide , and spake aloud to the Samaritan , Though his eyes shed no tears , yet his heart wept blood at his wounds , and mov'd compassion . Like to that poor wounded Man I am , so weak , so sick that I am scarce sensible of mine own desperate condition ; Lord , though my heart be not full of love , it is full of wounds ; Lord , thou knowest my Miseries , I humbly beseech thee to pity me , not according to my Prayers , but according to My Wants . Lord , that I do not desire to serve thee , that I do not hunger nor thirst after righteousness , it is the greatest Misery that I have . Meditat. XXIV . Oh how terrible is the thought of Death to me , is it not so much for want of Faith as holiness , and indeed I find that I can never with comfort think on death , but when I have liv'd very holily before , for what will Faith in that case help Me , without holiness ? for Faith without holiness , is not faith but presumption : Oh how sweet ! how dear ! how excellent a thing is holiness ? Oh how full of peace and joy is my Soul , when I am full of that ? and yet Lord , how careless am I of thy service ? how many times in the day when I might think of thee without any hindrance of My Studies , do I choose rather to think of vanity ? O wean my Soul , O God , from every thing that is not thee . Fill my heart with thy self , dwell in me , my dear God! Why do I call thee dear ? when I prefer every trifle before thee , O most glorious Lord God , whom ten thousand Worlds cannot sufficiently praise , nor love , which art thy self , and canst be no more , nor canst be no less ; how easie Lord , is it for thee to change My Heart , Mine heart of Stone for an Heart of Flesh : Lord , as long as I have this heart of stone , there is no hope that I should serve thee with any chearfulness , or any constancy ; Lord , hear my prayer . Meditat. XXV . O blessed God , if the way of thy Providence be such , that thou wilt not give so much Grace as to make me , through the abundance of it , almost whether I will or no , to serve thee , yet to whom thou dost give so much grace as to desire more grace , O let not this desire which is of thy own infusing ; be in vain , if there be any thing in the whole world that I desire more then thy grace , then let me want grace to desire it any more ; Lord , if the reason why thou deniest my prayer , be , because I do not desire as I ought , I humbly beseech thee to grant that I ask aright ; alas my afflictions lie heavier on me then ever they did , and I am more wicked , or at least less holy then ever since my conversion I was ; how little am I affected with any thing that belongs to thy service , nor yet doth it affect me that I am not affected : Lord , if there were any in heaven or in earth that could help me besides thee , then considering my Manifold Sins , I should ; I but Lord , I would not , thy Mercies are so great , go to any other : Now Lord , now is the time to have Mercy upon me ; I am like the Man that went from Jerusalem to Jericho , wounded , naked , and half dead , I cannot call for help , O let my wounds move thee to compassion ; if I could bewail my sinful Misery with tears of Repentance , I know thou wouldest deliver me , but I cannot weep , nay , hardly mourn ; Oh saint , faint is my grief , and cold is my love ? What wilt thou do , Lord , with one that scarcely from his heart desires to serve thee : Alas , what canst thou do for me more or less , then to make me desire to serve thee ! Accept I must , or for ever be lost : What a low degree of goodness am I come unto ? a soul full of sadness , and empty of goodness ; To morrow , Lord , I am to receive thee into my Soul , thee my blessed Saviour : Lord , thou knowest I did not use to have a heart so empty of goodness , when I expected thee to come next day . Meditat. XXVI . Lord , now I do resolve to serve thee , and in this particular especially ; I will not speak evil of any man what injury soever he doth me , Now I will so watch over my words , that I will not offend with my Tongue , And that by degrees I may attain some perfection herein , I here vow every week between this and the next Communion to keep one day so strictly , that I will not , during that day , speak so much as one idle word that day , if I do , I will give to the poor . Lord , how excellent is thy service ? so pure , so sweet ; O that there were such a heart in me , that I might for ever serve thee . Meditat. XXVII . When I read the Story of the Martyrs , I do wish that I had lived in those dayes , that I might also die as they did ; or methinks I could now willingly lay down my life , rather then yield to the abominable Idolatry , and Superstitions of the Sea of Rome ; but when I search & try my heart , I much fear that the reason of this my desire is , because I think it easier to lay down my life for Christs sake , then for his sake to overcome my corruptions ; for it being but one act , though it hath more pain , yet being but of small continuance , it is less trouble , then all my life long to fight against sin ; and thus I do ill even in my best wishes , in divers respects ; For I chose Martyrdom , not because thereby I might more honour God , but that I might the sooner and easier come to heaven ; And again , that I think I might content my self though I did not so much hate corruption , if I died a Martyr , all would be well ; whereas Though I give my body to be burnt , and have not Charity , it would profit nothing , and to love God , it is impossible for him that doth not hate , and fight against his corruptions : Alas , O my Soul , how weary are we of our Spiritual Fight , and we would fain find some other way to Heaven , then by the continuance of it ; O that I were dead to the World ? yet while we know something better , we shal not think so ; We talk much of the Vanity of the World , but who believes that the World is Vanity and vexation of Spirit ? Or who is sensible of this Truth ? Or if he were sensible of it , and sometimes affected with it , yet it soon wanisheth , and we do not live accordingly , How much easier is it to speak like an Angel , then live like a Saints ! Meditat. XXVIII . Lord , that thou wouldest do it for me take my Soul and my Body , what shall I do with them any longer ? I govern them so ill , and indeed am so unable to govern them , that they govern me ; Lord , if thou shalt condemn me at the last Day , I do now justifie thee , and testifie to all the world that thou art just , though then ( if such a time shall come ) I shall blaspheme thee ; My dear God , I have yet a spark of thy love , I will not leave that small hold of thee for ten thousand Worlds ; I know , Lord , there is no dallying with thee : What if I spoke with the Tongue , and writ with the Pen of Men and Angels ? it is nothing ; Lord , take a poor soul at his word , Lord , I am thine , and do now give my self , and ten thousand Worlds if I had them , to thee ; yet when thou dost take from me some poor part of my Estate , I murmure ; Alas , I have a poor weak heart . Meditat. XXIX . Lord , my knowledge of thee is but small , and that which is , is but little Spiritual or Experimental ; To know thee by what others write and say of thee , is sweet to them that can set their Seal to it from their own experience ; Lord , what is it that hath kept me so long from thee , or kept thee so long from me ? I know that I have been wanting to thee , and to my self ; Lord , take my heart , I have too much love for any besides thee ; though I have too little for thee : Oh how sweet are the thoughts of thee , and would be sweeter , if I thought oftner , and longer , and more attentively of thee : Alas , I am almost grown out of acquaintance with thee ; I do not perceive my corruptions in any thing more then in this , that though to think of thee be a thing so easie and so profitable , yet I think so seldom : My dear God , deliver me from the business of the World , Suits of Law , and such things , they undo me , they take up my thoughts that I cannot be rid of them , I feel upon me the curse which thou threatnest upon the people of Israel , If they would not serve thee with joy , they should serve strangers with a great deal of hardship : I was well while I was with thee , then I had my Songs in the night , now my dayes are turned into the shadow of Death : Lord , draw me , draw me , make the cords of thy love stronger , or rather then I should perish , make the cords of thine afflictions stronger , and if I murmure , scourge me while I leave murmuring ; How true do I finde that saying , He that injures , forgives not ; My wickedness I have committed against thee , makes me not able to believe almost that thou art , or canst be reconciled unto me : When I should do more for thee , and less against thee , I shall easilier believe thy loves , or rather when thy Spirit shall shed abroad thy love in my heart ; I shall know thou lovest me , I sigh and Mourn , and Weep over my poor Soul , but cannot help it : Dear Lord , Let My Tears prevail with thee ; Pity , pity , have pity upon a poor languishing Soul that is even gasping out his last breath ; It grieves me to see what a sad condition I am in , I am not yet in Hell , and by thy Mercy I may never come thither , but I am running thither ; Wo is me that I am constrained to live in Mesech , and to have my habitation in the Tents of Kedar . Meditat. XXX . Lord , I pray for Mercies , and when I have them , to see the unsuitableness of my Spirit to them , and mine unthankfulness for them , brings more sadness upon me then to want them ; All the things I begged of thee for temporal Mercies , both in carrying me forth and bringing me home , and concerning my business I went about not finding things in such a sad condition at home , yet my poor heart is the same still , and is as hard , and as stony , not willing to yield it self , and all up to thee , as if I were more able to order matters then thou . Now my heart is subject to murmure that it is so hard when it should mourn : Lord thou hast done enough to justifie thy love , and thy tender compassions to me , if thou shouldest never do more , and not only thy justice could not be blamed , but not thy Mercy . Medit. XXXI . Accept of my poor prayers and when at the last day , when the secrets of all hearts shall be known , the hypocrisie and cold — and my Desires shall be known , and thy goodness shall be admired in hearing such prayers as mine are : For the light of thy Countenance to shine upon , and the Breathings of thy Spirit to blow upon a Garden of Spices , is not so much for the advancement of thy Free grace , as for thee to shine upon , and thy Spirit to breath upon such a Dunghil as I am , that sends forth such unisome savours as I do : Lord , if thou wilt be my God , I have a body and a soul , I will give thee them ; 'T is true , they are thine already , but alas , if I had any thing to give that were not thine , I would ; but I have not . Meditat. XXXII . Lord , I wait to see the day of my Salvation , and the hour when thou wilt shew me thy loves , and when I shall lie in thy bosome and arms and hear the beatings of thy heart in love , and the soundings of thy bowels towards me , and know thy everlasting thoughts of love to me , when thou shalt seal the pardon of my sinnes to me , and make me read thee Counterpain of the Covenant of love between thee and me , which thou reservest in Heaven , and is fair and not blotted as mine is , and when shall the day of the love and joyes of my Espousals return , and my thoughts be swallowed up in love ! Lord , why shouldest thou with-hold thy love , the Manifestations of thy love ? Can thy love be concealed from thy Beloved ? I will wait for the Discoveries of thy love , I am loth to do any thing before thou comest whom my soul loveth , for fear thou shouldest come when I am not looking for thee , and thou escapest me . I look every Prayer to see thee come leaping on the Mountains , and skipping upon the Hills , as a Row or an Hinde ; But I see thee not , Why dost thou put a Spark of Love into my heart ; If thou wilt leave me , why didst thou cast thy Mantle upon me , and when I low after thee , say , what hast thou done ? thy loves are better then Wine , sweeter then honey , even more to be desired then life it self ; Lord , if the small Sparks and relishes of thy Love be so sweet to me , what will the feeding on this heavenly Manna be ? If a drop of thy love be so sweet ? what will the overflowing be ? If thy smiles bring so much joy , what will thy embraces do ? Lord , I long till I am undone with thy love ; All my carnal and Worldly Joyes undone . Lord , it is not my unworthiness that should hinder me , nor will hinder me from bestowing ; Lord , help my unbelief ; VVell Lord , if I must walk in darkness and see no light , yet give me thy Grace that I may stay my self upon my God , My life is but short , and when the hour of my departure shall come , then I shall enjoy him whom my Soul loveth , and know as I am known ; then I shall forget the sorrows , pains and throws of my travel , for the joy that shall be revealed . My Bride saith come , and the Spirit saith Come : Come Lord Jesus , Come quickly . Meditat. XXIII . I wait for the appearing of the Lord Jesus Christ , if thy love be as fire in straw , or such like matter , lie smoaking , and makes ones eyes weep while one strives to find the fire ; at last it being able to hold no longer , breaks forth into a great flame ; and the longer it is before it discovers it self , the greatter is the flame and light when they do break forth : Lord , whil●st I am looking for thy love , thou makest me weary , let the length of thy stay be made up by the fulness of thy Presence , and Greatness of thy Manifestations when thou comest ; I seek thee in my Prayers , and I say , O where art thou whom my soul loveth , and yet thou sendest me away weeping and mourning : I seek on my bed when I awake in the night , but I find thee not ; I speak with those which have found thee , and they tell me , nay ; I know it by thy word , that thou art near to every soul that seeks thee ; and when a poor soul cries , thou wilt answer it , then I multiply my prayers , and call lowder , and yet my prayers are as the wind that passeth away , and returns no more ; O my Lord and my God , thy love was strong enough to suffer , and thou didst suffer , and thou didst die , that thou mightest make known and commend thy love unto the Sons of Men , and now thou hast done all this to manifest thy love , and wilt thou hide it from me ? Creature-love hath wrought strange in me , I have never been weary of their discourses and humane learning , how hath it made me ravisht with some learned saying : and if thou wouldest discover thy love , and shed that abroad in my heart , certainly it would work wonders : For the Creatures flames of love are but as a blaze that straw makes , but is soon out , it hath not substance enough to nourish and maintain what it begets ; For Creature-Excellencies are not strong enough to keep up the delight we take in them ; but thou Lord art love , and thou art such a treasure of excellencies that the poor soul makes new discoveries of those treasures every day . To all Eternity thou art enough to keep alive and in full strength all the love and joys , and praises of Saints and Angels . Lord , thou art enough to answer thine own love , but what am I that I should speak of thee ? thou art so glorious that I am afraid to speak of thee . Meditat. XXXIV . Lord I call , and thou dost not answer , I am even tired out if thou dost not support , I sink under the burden , I long and look to see thy beauty , but I cannot behold nor perceive one glympse : that thou art excellent , I see by the eye of faith , but excellencies do not affect me : All my prayers are turned unto this , Lord shew me Christ , and him whom my soul loveth , for I have heard of him , and the same of his excellencies have come unto me , yet mine eyes have not seen him ; I think with my self , Surely Christ manifesting himself , and to be filled with all the fulness of God , and to have a conversation in Heaven , must needs signifie more then ever I have experienced in my self ; For such poor things as I have found wrought in my soul cannot fill up those expressions , Then I hear of those whose lives are spiritual and Christ-like , not glorious in out ward mortifications . Thou art blameless that way speaking of such things which God hath wrought for them and in them , which I have not found , but are the very same things which are in my view , and I follow after to attain but cannot : Then from their relation of the Lords dealings with them I perceive that God did humble them more before he did discover himself unto them then ever he hath as yet humbled me , so that I find no rest day nor night in my spirit , and yet though I am thus restless in seeking after something which I cannot know what is it I seek for , I cannot discern any true , sincere , constant love to Christ. He neither lets me know that he lovesme , nor that I love him , so that I stand amazed , and know not what to do , and still by the help of God I will not cease to cry and call upon him for whom my soul I doubt not but would love , if he discover his beauties and love unto me , and work them on my heart : I seek for one , who I cannot tell who he is before I find him , then I shall know , and shall tell to all who he is , and set forth his excellencies , though they shall as little understand me , a I do them , who declare the things that God hath wrought for them . Medit. XXXV . There is not such an one in the world as I am that I know ; Publicans and harlots , I justifie them ; I in the midst of ordinanees and mercies , in the midst of the flames of love , nay , when thou layest on me that affliction that is now fresh bleeding in mine eyes , or rather despised and forgotten , I should have learnt obedience by things I suffered , and I have done as if I were to learn to sin by them ; Thou hast chastised me with rods , and I have put the sting of sin into them , and have made them scorpions ; Thou sendest them for Antidotes , and I have turned them into poyson ; Lord , teach me what it is wherein thou art so offended , to leave me thus : Lord , I believe thou hast pardoned me , but small is my comfort , when thou pardonest sin , but subduest it not . Meditat. XXXVI . Lord , I do so evidently find my self unable to judge of truths , or to resist temptations , that I almost , nay altogether lye at the mercy of every temptation , and to be carried about with the wind of every vain doctrine , if thou dost not stand by me : what should I tell thee the secret puddle of my heart ? I am weary of the stench and filthiness of it ; there is not a prayer but they meet me at it , and lye as a talent of lead upon me : if my heart were all on fire with thy love , these things could not be : I sometimes have thoughts rising in my heart that are wicked , proud , and foolish thoughts ; I begin to be offended , that I begging for the manifestations of thy love , yet have them not ; but those thoughts no sooner begin to arise , but I consider what am I that thou shouldest give me thy love ! sand how can I expect the manifestations of thy love when I will not give thee my love , but let it run wast upon the creature ? How many times do I chuse to do anything rather then spend my time in Meditation and Prayer , nay to do nothing and be idle ; for although thou lovest us first , yet thou dost not usually discover thy thoughts of love to a Soul , before she hath made over her love and her self unto thee ; then I think thou canst by the power of thy Spirit bring in my heart , my Soul , and my love , and that usually ere thou dost ravish the soul with the discoveries of thy love : this I know , and let all the world know it , that whatsoever wicked thoughts do arise in my weak heart , which I cannot answer , I know that all thy wayes are holy , just , and good ; Lord , what shall I give for the sheddings abroad of love in my heart ? that which should be given for it , were it at the utmost parts of the world , I could fetch it thence . But Lord , the price of it already paid , 't is near unto thee , even at thy right hand , O thou most High , he hath paid for this Mercy by his blood long ago , and my Prayers thou requirest , not as a price : Lord , fill me with these Spiritual Supplications , that I may give thee no rest , nor take any rest my self , until I have found him whom my soul loveth ? Come Lord Jesus , Come quickly . Meditat. XXXVII . O Lord , beat me , and drive me with storms and Tempests , I am come unto thee like the Prodigal Son , for all but that which most of all I should have , a Spiritual Sorrow , ragged , and tatter'd , and undone ; My Sins and Misery are like his , not my sorrow ; For me to see my self languishing , my Graces daily grow weaker , my love colder , and even almost to be speechless in prayer ; Alas , the Sorrow that I have is rather bewailing my Misery then my Sin ; I know not what it is Lord , but thou dost ; Sure I am , my condition is sad , and I am sad , and my sadness is all the poor remains of Comfort that I have ; and yet I no sooner begin to take any comfort in my grief , but I perceive so much hypocrisie in my Grief , that the poor Spark of Comfort that I have is put out ; Alas , Tears of Blood were fitter for me then dry eyes ; O Lord , must every trifle steal away my heart from thee ? Thine Excellencies are too high for me , Wisdom is too high for Fools : O that thou wouldest take me out of my own hands , and deliver me from my self ; and howsoever my heart is not importunate enough now , I shall thank and praise thee to all Eternity , if thou wilt make me thine ; Thou hast done as much to draw me with the Cords of love , even to wonder : Lord , do thou snatch me as a Fire brand out of the fir● : if thou shouldst stay till I am willing without thy making me so , I am lost : For I shall never part with these painted Vanities , for all the glory in heaven , except thou givest me the eye of Faith to see it , and a Spiritual palat to relish it . Meditat. XXXVIII . O Lord , wilt thou let a poor sinner lie gasping out his last breath at thy feet , and die in thine arms : I have aboundance of love for the world , O that thou hadst it all : I am sure I am not , and shall never be at quiet , untill thou hast it ; nor would I sleep until I am in thine arms of love ; My dearest God , how comes it to pass that my heart cannot give it self to whom it will ? Had I a thousand worlds , I would give all for thee , that I might be thine ; O my soul , why should we stand consulting and contriving what to do ? God is ten thousand times more then all things ; Why should we weigh a Talent of Lead and a Feather together to see which is heaviest : O Lord , My soul hath chosen thee long ago , I have abundance of experience of the Truth of those things which I have believed : I am thine , and thou art my God ; Thou hast chosen me , and I have chosen thee ; Is I should be so vain at any time as to leave thee , thou art the same , and thy choice fails not ; Thou Lord which mad'st me chuse thee , whilest I had no experience of thy love , wilt make me continue my choice . Lord , that any one should choose hell befor● thee ! It makes thee not to be less glorious ; Lord , must my Blasphemies praise thee ? I find so much hell in my heart , that it is not troubled in any proportionable Measure , that there is so much hell in it . When I set apart an hour for Meditation and Prayer , then I kept my heart somewhat close ; But at other times , I am little careful to improve what I read or hear to enflame my heart ; I had better not set an hour apart , and give thee all the day by thinking alwayes of thee ; Lord , I do now acknowledge ; for then I shall not , but if thou shouldest leave me , I should be too much given to blaspheme thee ; Nay bl●ssed God , let that never be ; Lord it shall never be : When I consider the desperate hypocrisie of my heart , I may every Morning expect that thou shouldst give me up to a r●probate sense , to commit sin with greediness ; when I think of these things , I pour out my soul within me : To think with my self , I shall lose my Estate , a little troubles me , to think I shall lose such a friend , it affects me more , but to think I shall lose my God , and become an Apostate , that 's a hell unto me ; I have begged of thee , as for my life , that thou wouldest not leave me , and now I beg , O forsake me not utterly ; To have such a heart , that will neither inflame my words , nor be inflamed by them , is that which hath not been so ; Lord , except thou wilt follow one , that will not stay when thou callest , and overtake one that runs from thee when thou followest , I am lost : Well , I am sure my froward and careless carriage will justifie thy justice if thou condemn me , and magnifie thy Mercy , if thou savest me . Meditat. XXXIX . Lord , this day is thine own , and by being thine , is the more mine , I must now burn without coals about me ; The time hath been , when if I had been cold and dull , the Society , Expr●ssions , and Examples of others in dayes set apart to thee , would have in●lamed me ; Now the company I have is water and snow ; Wo is me that I am constrained to have my habitation in the Tents of Kedar , and yet Lord , thou art never wanting ; Thou sendest forth thy beams of light and heat , if I bring not Clouds over mine own head , I may have enough light from thee ; Lord , when will these dayes of sin be ended , and the time of refreshing from the presence of the Lord come ? I come into thy presence , but when I am come , I am silent and deaf , neither able to speak to thee , nor hear the sweet whisperings of thy Spirit ; O that I had a heart to give my self unto thee , or that thou wouldest take these poor longings of my Soul for a Gift , and thereupon take possession of my Soul , My dayes of leaping for joy to think of thee are gone , and now my dayes of sorrow to see mine own vileness are come ; My tears are now my Meat and Drink , O that I had more of them , so they were more Spiritual ; I am a poor creature , but thou art the rich God. My poor heart , why dost thou not speak ? why art thou silent ? what saist thou ? Is not God a good God ? what relish or sweetness is there in these words , if thou dost not set to thy seal , Lord , to thy glory , though not to my comfort be it spoken , Thou hast been a good God to me , but I have no comfort from this truth , if I never relish it ; yet if mine heart will be so wicked and vile , and base , as not to acknowledge it , yet my hand shall write that which shall witness for my God , against my self ; Thou art good , patient , and Merciful unto me , enough to make earth and heaven to wonder at thy goodness , and my vileness : Ah my God , my God , must my words go beyond my thoughts of love to thee ? Lord , thou art enough for heaven , enough for thy self , and art thou not enough for me ? Try O my Soul , try , thou wilt never trust before thou knowest this by experience ; thou knowest abundantly that the creature hath told thee , It is not in me , this thou knowest by experience , and by faith thou knowest it is in God ; Well then , lay all thy weight and strength upon him , and none upon the Creature ; Hold upon him with both hands , or else thou wilt attribute the greatest failing unto God ; For as he that stands upon never so strong a place , if he lean against a rotten wall he shall fall , and one that is asleep , when he falls , will not know whether fail'd him , and so if we do but lean to our own wisdom , we shall happily think that God fails ; Lord , I wait , I long for thine appearance ; Thou art enough Lord , I know not what to say , I am undone without thee ; Lord , I hear the poor fly , oh how it flies up and down ; Now it is warmed and revived with the warmth of the Sun ; yesterday it lay still as dead ; surely Lord , if thou wilt shine upon my Soul , I should be active and chearful in thy service : No marvel heaven is so full of thy praises , when thou communicatest thy self so fully to them ; The Crumbs that fall from thy Table are too much for me , these temporal blessings are more then I can challenge , yet Lord , I cannot be content with them , give me thy self , and it sufficeth , for all is nothing and shares without thee . Meditat. XL. Alas my God , Pride and Despair divide my life . When I find any thing I do in some manner as I should , I begin to be pust up , and think , that I do more then some others of Gods people ; and when I look upon my failings , these thoughts begin to arise , It is in vain , I shall never overcome such corruptions , My Sinnes doe me more harm by discouraging me , then in the commission . Meditat. XLI . Lord , There is no peace until thou hast all our love , while our heart is divided between the world and thee , we can have no quiet , Natural conscience draws one way , and Natural Corruptions another way : It is our ignorance that makes us think that there is not enough in thee to satisfie all our desires , and supply our wants , which makes us joyn the Creature with thee : When Lord , when shall all my thoughts be of thee ? I am weary of being thus divided ; Lord , if I can dispose of my self , I give my self wholly to thee ; O refuse not that gift which thou hast so often desired , thou hast said , give me thy heart , Lord , my heart longs whilest thou hast it : If thou saist that I do not give my self freely and wholly enough , alas , nor never shall until thou take my heart , and discoverest the secrets of thy love unto me ; when thou dost that I shall run after thee ; Lord , he●e's my poor soul , it lies at thy feet , groveling and gasping for life ; the Creature hath left me , and I have left the creature , and would not that it should have any more of my love , but it still woes me , and follows me for my love , unless thou overcomest these strong corruptions , I shall never be at quiet . Meditat. XLII . Sometimes my heart begins to be fill'd with joy , so that I am ready to cry out , Thou art mine exceeding joy , and then I consider what I shall do , for I am afraid that my joy is false , When I consider how I came by it ; whether my prayers have been more servent and frequent of late , or my repentance more profound : in the midst of this consideration , I can hardly say but think with my self , VVhy should I delay or refrain my enjoyment of God ? and am ready to say within my self , The false joyes in God are better then the true joyes of the world ; these joyes are too sweet to let go ; Lord Jesus when thou kissest me with the kisses of thy mouth , I will kiss the Son lest he be angry ; Lord , thou art too good for me , if I may say so ; how could I ever expect that thou shouldest come near me more ? the poor love I have , makes me say a thousand worlds , and a thousand heavens for my God ; the small beams of the light of thy countenance are so sweet ; Lord , if thou wouldest but continue the joyes thou sometimes affordest , I had enough ; I need not the comforts of the world to make it up , nor fear the afflictions of the world : though one need continual supplies comforts to support one , yet they could not spend them . Meditat. XLIII . I will go to God , saith David , he is mine exceeding joy : a sweet saying ! O that there were such a heart in me ; yet I have an un●nflamed heart , a frozen heart : if I leave all things and my self , I should find thee , but these poor joyes of the world quench the joys of the Spirit , I shut out the glorious beams of thy heat and light , and light up the Candles of the Creatures , which have neither heat nor light in comparison of thine ; When I go about to rejoyce in thee , My sins come and tell me that they must be mourned for first : Any thing , Lord , any thing , so that I may do what is pleasing in thy sight ; I am willing to stay for my joyes while thou art pleased to give them ; Only I beseech and desire these three things of thee . 1. That I may not want grace , though I want joyes . 2. That I may not go about to make up the want of thy joyes with carnal joyes : let me not kindle a fire , & walk and rejoyce in the light and sparks of what I have kindled , &c. 3. That though thou hast kindled joy , yet that I may have sorrows that are Spiritual : Lord , how abundantly good art thou to them that love thee ! I lie under the weight of thy love and thy joy , when I come hungry and thirsty to 〈◊〉 to be satisfied with thy joy to 〈…〉 lie now as a ship upon 〈…〉 , while the Tide of thy 〈…〉 and lift me up , and carry me into the Ocean of thy goodness . When Mary Magdalen stood weeping at the Sepulchre , thou didst call her by her name , and she forgot all her sorrows , she left her tears , the Sepulchre , and the A●gel , and cried out Rabboni . My heart makes me believe that I would give the whole world to see Jesus Christ , for I think if I could see him I should lie down at his feet , and beg his grace , and he would not deny me ; This is part of my weakness and want of faith , for he hears my prayers as fully , and is as willing to grant them now he is in Heaven , as if he were on earth ; Lord Jesus , thou that never did'st deny any poor soul that came to thee for grace and pardon , thou never sendest them empty away , but grantest their request , Have mercy upon me , O Lord , my need and wants are as many , and as great as many , and as great as any of them all ; and if my sense of my misery be not so great , my misery is so much the greater . Meditat. XLIV . Lord , I perceive that spiritual sorrows and spiritual joys are wholly thy work , for my sins are as many , as great , and of as deep a dye as any in the world , that is not the sin against the holy Ghost , and I am fully and sensibly convinced of it that they are so , and yet I am as senceless as if my condition were quite hopeless ; for were it not so , could I possibly be so feared as I am ? Thou hast said , I will take away the stony heart , Lord , if thou wilt work , who or what can hinder ? My corruptions and my sins have , and do harden my heart by having and committing them , nor will they soften it by considering them ; What hinders thee from taking away the infidelity and stoniness of my heart ? If that hardness and infidelity doth , why that is the thing to be cured : If I were not sick I need not a Physitian : Lord , I say not this to justifie my self , for it is thou of thy free grace that must justifie me ; for I am lost : And so for Joyes and Comforts , though I read and hear of the Comforts that thou pourest out on others , I am not moved ; nay , those very Stories and sayings which have formerly inflamed me , now are as sparks falling into the Sea , warm not at all : alas , when I shall meet thee at the last day , thy Mercies they shall testifie against me , when they shall witness my sleightings of them , my fruitlesness under them , and unthankfulness for them : What can I say , Alas , my poor soul , we are undone ; but that day is not come yet , one hour more the Lord it may be will give me , Come Lord Jesus , Come quickly , Come into my poor soul , for I am afraid to meet thee at the Tribunal of thy Judgement : If thou wert on the Earth , methinks I could go with confidence to thee that thou wouldest hear me , but now thou art in heaven I cannot ; Blessed are they who have not seen , and yet believe : Lord , I have received double for all my sins in respect of any profit or pleasure I have had by them : I have had full measure , prest down , and running over ; but alas , my vexation of Spirit is more gall then all the pleasures that I have had , that have been worldly . The loss and want of the discoveries of thy love , cannot be recompensed with all that the world hath ; thy loves are better then wine . Indeed in respect of the offence to thee , every prayer deserves hell . Meditat. XLV . Lord , I am as afraid of Comforts as of terrours , for when I have comforts I am subject to pride my self in them , and instead of having sweet thoughts of thee , have high thoughts of my self ; Afflictions breed sorrow , and comforts pride ; Sorrow is better then pride . My preaching is my temptation , and and my accuser ; If I preach not the strictest wayes of God , my negligence condemns me ; and if I domy Sermons condemn me ; For my life is hell , I am afraid of publishing something I have by the help of thy Spirit written , left my life should do no more harm by scandal , then the writings should do good by directing to holiness , and yet sometimes I think that if I publish and own such writings , they would be a strong Engagement to live more holily : But I have something against that also ; for that Motive would in short time lose its strength ; Such waxen wings would melt , and let me fall to my former wayes , and that holiness which is born up with such carnal motives is a poor thing ; Lord , how am I distracted and torn in pieces with these thoughts ; Nay Lord , if thou wilt have me go with these burthens on my soul , do whatever seems good in thine eyes ; If I may but drudge in thy house , though I lie among the pots , yet to be a Skullion in thy house is better then to sit at the Table of Princes ; Lord , I am undone except thou work a miracle of mercy ; yet if I am undone , it may be , before thou givest me over , and discoverest me to the world , thou wilt let me do something more that I may glorifie thee , and edifie the people , nay , it may be thou maist suffer me as long as I live to do much of which thou maist have glory ; Lord , if my heart be not upright , yet O that my actions and my Preachings may be such , that men seeing and hearing them may be stirred up to glorifie thee , by doing those things sincerely , which I it may be do out of hypocrisie , I am sure too much hypocrisie ; Lord , I have begged for such a heart as may not deceive me , nor dishonour thee ; O my God , What shall I doe ? Nay , Lord , what wilt thou doe ? I am undone , unless thou dost work mightily above all that I can speak or think , according to that mighty power wherewith thou didst raise the Lord from the dead : O that I might be so raised that I might return no more to corruption . Medit. XLVI . By this I know and am sensible , It is not for any man to live by his own strength , by my knowing how impossible it is for a sick Man to recover without thee : If a living man cannot speak , how can a condemned man live without thee ? If living bones cannot move , how can dry bones live ? Lord , thou meetest me not at Duties , thou speakest not to me there ; Thou speakest to me in mercies , and I answer not ; in judgements , and I carry my self as a sleepy man that is unwilling to be awaked ; What wilt thou do with me Lord , when I will neither speak to thee , nor answer thee when thou speakest ! O the weakness of my graces , and the power of thy Mercies ! Those sins I have had a mind to commit , thou hast taken from me the opportunity to commit ; It is a comfort to me that I had not opportunity , but it would be a greater comfort not to have a mind . An Instance according to the Rules given for Meditating on the Scripture . A Meditation on these words . Isa 66. 2. But to this man will I look , even to him that is poor , and of a contrite Spirit , and trembleth at my Word . LET us seriously consider , O my Soul , That if an Angel , or God himself from Heaven had spoken these words in our hearing , as once Christ did to Paul , when he was going to Damascus , surely I think they would have very much affected us : Is the Word of God less his Word because it is written ? I read that the Apostle , 2 Pet. 1. 17 , 18 , 19. speaking of a voice that he himself heard from Heaven , saith , that he had a more sure word of Prophecy , that is , as I conceive , that he was no less sure that the words of the Prophets were the very words of God , then those that he heard with his ears ; Then l●t us not be less affected with these words , then if we our selves had heard God hims●lf speak them . 2. Nor let us think that they less concern us , then if we had earnestly begged of God to tell us what he would have us to be & do ; and as an answer of our prayers we had heard him speak to us from heaven in particular , To this man will I look that is of a poor and contrite Spirit , and trembleth at my Word : For doubtless God hath not caused his VVord to be Written in vain , at a venture , for whomsoever should read it , but knew not who they were should read it , but he knew every particular person , to whose hand his VVord should come , and knew his word should come to my hands , and I should read these wery words , and therefore caused them to be written in particular for my sake , though not exclusively : Christ died for all his people , yet Paul saith , that he loved me , and gave himself for me ; and Christ did think particularly of Paul , and so of every one else for whom he died , and gave himself up as a Sacrifice and Ransome , particularly thinking on , and intending every one that should be saved by his Death : If a Minister should go to one that is given to Swearing , and tell him of the hainousness of that sin , and lay it home to his Conscience in private , it generally doth affect him more then to hear the same sin reproved in publick , yet he should as particularly apply it then , though he had not in this respect so much reason to apply it , as I have to apply these words to mine own soul ; For the Minister doth not , nor can actually and particularly intend every one that is guilty of the sins he reproves ( for he knows not every particular person that is guilty of the sin he reproves ) as God doth every one that reads his word ; Therefore let us take this and apply it to our selves , as if God had sent these words written with his own hand to us in particular : VVhen it is said that the Scripture is written for our Learning , &c. Rom. 15. 4. I conceive the meaning is not only by way of sufficiency , but by way of intention , efficacy , & decree , in resgect of his people , that is , not only that there is a sufficient matter in Scripture to instruct us , but that God did intend and decree that this place of Scripture should instruct every particular one of his people that is instructed by it . 3. And indeed what is the reason that I now read these words , and do now intend to Meditate on them ? Is it not , or certainly it ought to be , that I should try whether I am such , or whether I have such an heart and Spirit as these words signifie ? and if I am not so much as I ought to be , that I should humble my self , and be as truly sensible , and as much affected , and much more , then I am with those bodily infirmities that lie upon me ; and if so be there were a receit given me , which I had a long time sought for , and endeavoured to get , being assured that if I had it , it would cure me ; Surely I should not only read it , because I might be able to tell others what would cure such a Disease , or to enable my self to discourse of that matter , but I should read it with abundance of joy , and unquestionable resolution to take it : Alas , Lord , why do I not read thy Word so also , where the unquestionable remedies of all spiritual diseases are set down ? Surely it is my senselesness of the mischiefs of these Spiritual Distempers that makes me so little affected with grief for them , and with joy that I have found out the remedies for them . 4. Blessed God , it is no more in my power to know thee by the strength of mine own abilities , if thou dost not manifest thy self and thy truths unto me , then it is for me to see the Sun without the Sun ; therefore Lord do thou take off the Veil that is upon my heart and understanding , and that which is upon thy Truths . I read in thy Word that my blessed Saviour did rejoyce in Spirit , and give thee thanks , because thou did'st hide thy Truths from those that were wise and prudent , and reveal them unto babies ; O that I were of the number of those Babes to whom thou wouldest reveal thy Truths : Lord , give me a powerful , Experimental knowledge of the Truths that are included in these words . 5. And holy and blessed Father , If thou wilt be pleased to let me know thy mind in thy Word , though thy commands should be never so cross to my corruptions , ( my base corruptions , which have hindred me from a world of joyes , grace , and Communion with thee , which if it had not been for them I might have had long ago I will do them by the power of thy might ; Lord forbid that I should be so wicked as to enquire of thee the Lord , ( which I do or should do as often as I read the Scripture ) as we read the Jews did desire the Prophet Jeremiah , to enquire of thee for them , though they were resolved before-hand what to do ; Yet they said , they would do whatever thou shouldest command , whether it were good or evil : O that I had at least a heart to resolve to serve thee ; If I must want , let me want riches , health , liberty , rather then grace ; Rather let me want strength , then want a will to serve thee ; I had as good sin unwillingly , as to do what thou commandest unwillingly ; Lord , give me truth in the inward parts . 6. Those things that lie plain in these words is , That those that are of a poor and contrite Spirit , that tremble at the Word of God , are highly esteemed of him ; So that poverty of Spirit , and Contrition of Spirit , and trembling at the Word of God , are the three things that are here so highly commended and prized by God. 7. But now let us seriously consider whether we are thus qualified : Am I poor in Spirit ? Those that are so , have low thoughts of themselves , and are not troubled that others have low thoughts of them too ; They like reproofs better then praises ; They do not murmure under afflictions , but rather wonder they are no more afflicted . Is it thus with us ? 8. Lord , If there be any thing of poverry of Spirit in me , if I take reproofs well , or afflictions in any measure patiently , certain it is , it is not at all from my self : I was born with as proud a heart as any , and certain I am that I did not change mine own heart ; Thou takest away the stony heart , we do not give thee it . 9. But alas , Lord , I am far from being poor in spirit in any measure , according to that which thou in thy VVord requirest . My passion , and the boylings of my heart , my loving to be called Rabbi , and to be esteemed by others , and many other distempers and corruptions of that nature , which I have daily to struggle withal , evidently prove the pride of my heart ; nay , and the afflictions that thou laeyst upon me plainly show what the corruption is that thou intendest especially to cure : By the Medicine oft times one may know what the Disease is ; and Lord , it is in vain ( if there were no other end in it , then to manifest my distempers to thee ) for me to confess the secret pride of mine heart , the strange windings , turnings , depths , and the strange and new Monsters of pride and hypocrisie , that I might daily discover in my self ; alass Lord , thou knowest these altogether , and since thou dost so , what cause have I to wonder that thou shouldest shine upon such a dunghil as I am ! But Lord , thou only canst cure me of this pride and hypocrisie of heart , for my prayers cannot ; nay , though I consider and am convinced of rhe desperate wickedness of mine own heart , the vileness of my nature ; the abominations of my life , yet these cannot work without thee , as a plaister though it be never so excellent , laid on the wounds of a dead man , it draws not ; it heals not , so are all consideration and convictons to a dead heart . 2 But alass , what is there in me , whereof I should in any measure pride my self ? For others to have good thoughts of me is no very strange thing , for so they had of the Scribes and P●aris●es ; but for one that knows the baseness of his own heart , the cernal grounds , manner , and ends of his actions , and a thousand other distempers and corruptions , for such an one to have high thoughts of himself , is , one would think , impossible . But , as to God nothing is impossible , that argues power ; so to such a heart as every one hath by nature nothing isimpossible , that argues sin ; and we have more cause to wonder that we have not committed the sin against the holy Ghost , then that we have done the evils that we have ; For certainly , had God but given us up to the strength of our own corruptions , and to Satans subtlety and malice to improve them , we had committed that sin long ago . And alass , what good doth the high esteem of others do us ? are we ever a whit the more holy because they think us so ? Nay , hath it not proved a means to make us more sinful ? God hath abundantly declared his wrath against this sin , by that vengeance which he hath poured out upon Satan for being guilty of it : how many severe threatnings are there in the word of God against pride ? and how many precious promises to those that are humble ? The Lord beholds the proud afar off ; but to this man will he look that is of a poor and contrite spirit , and trembleth at his word : 3. What are the things that cause thee to pride thy self ? Are they thy gifts either of edification or sanctification ? Consider that 1. They are very mean ; scarce any of thy calling , hath weaker gifts of edification ; and no Saint under heaven hath weaker gifts of sanctification . 2. Suppose thy gifts were great , O what an heavy account must there be for mis-spending such Talents ? What way canst thou worse mis-spend them then by priding thy self in them ? Do men praise thee ? Alass thou mayest go to hell with their praises , for so did the Scribes and Pharisees : Do all men speak well of thee ? and dost thou pride thy self and rejoyce in that ? Fear and tremble at what our Saviour saith , Wo unto you when all men speak well of you , for so did their Fathers of the false Prophets . 3. Consider how unkindly thou dealest with God ; thou dost as a woman that should deck her self with the jewels that her husband had given her , but despighting his love , gives away those Jewels to those with whom she played the harlot , the more to entice them ; is not this the act of an imperious whorish woman ? as God himself doth phrase it , Ezek. 16. 30. and do but read that Chapter , and you shall see whether you have not a bused all the blessings of God more then they did ; They spent them in honour to , and in worshipping of Idols ; and can one make a baser Idol in the world to fall down and worship it then ones self ? 4. Let us consider what are the remedies of this sin . 1. Consider how much hell there is in thy heart , what a base and vile wretched nature thou hast : Consider what the Scripture speaks of men in their natural condition ; and be sure the Scripture which was written by the Spirit of God , doth not use to do as those vain men do , who when they praise or dispraise , care not whether their expressions are true or false , so they be high enough ; and they rather strive to speak as much as they can , as then much as they ought . Surely whatsoever the Scripture hath spoken is made good to the utmost by those that are in hell , and would by every man on earth , did God withdraw his restraining , sanctifying grace , and were those sparkes of hell fire that is in every one by nature blown up to a flame , and heightned by those sufferings that are there inflicted . 2. Consider how little good and how much corruption there is in our best actions , from what carnal grounds , and for what carnal ends we perform our holy duties ; surely there is more sin in our best actions then ever yet we have discovered in our greatest abominations : Do but meditate upon those several considerations set down in the meditation of our sins , & it will be a great preservative and remedy against pride . Lastly , Resolve with thy self never ( unless the glory of God may be thereby advanced ) to speak or do any thing that may cause others to have high thoughts of thee , or at least not to that end ; what-ever good duties thou dost , whether of prayer or alms , &c. do them as secretly as may be , Let not thy left hand know what thy right hand doth . Though thou art exceedingly to be humbled for thy sins , because they offend and dishonour God , and scandalize Religion , yet let not this at all trouble thee , that thereby the esteem that men have of thee is much abated : To conclude , pray earnestly as if thou wert to pray for thy life , for it is thy life , that God would humble thee ; desire God to afflict thee , or use any means that he would sanctifie to that end ; and when thou hast finisht thy Meditation , consider what passage hath most aff●cted thee , and keep it in thy thoughts , that by of ten thinking of it thou mai'st be humbled , and made to be of a poor and contrite spirit , that God may delight in thee , and that thou mai'st delight in him Now to the King eternal , the immortal , invisible , and only wise God , be honour and glory , for ever and ever . Amen . Meditat. I. Of the end for which we were Created Preparation . 1. BE convinced of and affected with the presence of God. 2. Desire of God to assist thee with his Spirit . Considerations . 1. Consider , God did not create thee for any need he had of thèe ( for though thou shouldest doe all that he commands thee , thou art an unprofitable servant to him ; but thou comest wonderfully short of doing what God commands ) but only to declare and exercise his bounty and goodness to thee , in bestowing upon thee his grace in this life , and his glory in the life to come . But as it is in Deuteronomy plainly set down , Thou shalt love the Lord thy God w●th all thy heart , and all thy strength and all thy mind : and to this end he hath enriched thee with understanding to know him , Remembrance to be mindful of him , Will to love him , Imagination to represent his benefits to thy thoughts eyes to behold the wonders of his works , and a tongue to praise him , &c. 1. Thou being fully convinced of this , thou wilt plainly see that it evidently follows which is the next thing to consider ) that whatsoever is contrary to this end , that hinders thee in or from knowing , loving , serving , and enjoying of God , must be avoided and abhorred as the greatest mischief that can befall thee in the whole world . 2. The second thing that plainely follows from this , is , That thou shouldest be little or nothing troubled for the loss of any thing , which though thou losest , thou maist notwithstanding serve God ; thou mai'st lose thy riches , and yet thou mai'st be holy , therefore thou must not mourn nor grieve for the loss of friends , of health , &c. 3. Nor must thou much desire and endeavour for those things which no way further thee in this great business of knowing , serving , and following God , but they are to be accounted superfluous and frivolous . 2. Consider the folly and madness of those who live no otherwise then as if they had been created for no other end then to drink , and eat , and sleep , and dance , and game , or to get riches , or such like fooleries . Certainly if these people were asked whether they did in their consciences think that God created them , that they might spend their lives in dancing , &c they could not say , yes ; None can imagine , that have any understanding , that at the day of judgement God will ask them why they did not dance more , and game more , and gain more riches . 3. Consider seriously with thy self , whether thou livest suitable to the end of thy Creation ; think with thy self , that when that time which thou spendest in eating , drinking , sleeping , recreation , visits , vanities , is taken from thy life , what a small pi●tance is left for God , and for the works of thy particular calling nay , thy sleeping , eating , drinking , recreation , should all be done some way or other to enable and fit thee the better for the service of God ; but alass how seldome is it that thou hast thought of fitting thy self for Gods service by eating , drinking , &c. Nay how many times hast thou made thy self unfit for Gods service by such things ? Now before thou goest any further be fully convinced of these truths ; and if any scruple should remain ( which cannot though a man be but truly rational ) argue and pray them away ; for though it may be some Objections may be too hard for thy arguments ( which notwithstanding seldome comes to pass , since thy consideration must be of truths so plain , evident and obvious , which all grant ) yet no scruples will be too hard for thy prayers . Affections . 1. Be ashamed and confounded within thy self , that thou hast lived so contrary to thine own Principles , and that thou hast minded that little or nothing in doing of it as a thing by the bye , which if now thou dost but seriously think of it , thou plainly seest to be the main business of thy life , saying thus , Alas , O my God , what did I think of when I thought not of thee ? What was I mindful of when I forgot thee ? Alas , O my Soul , how comes it to pass that we thought of these things no sooner ? 'T is a strange thing that our hearts and the world should so far deceive us , that we should prefer every trifling thing before that which concerns us more then ten thousand worlds ? we have served the world , which was not made but to serve us . 1. Abhor thy life past ; Well , I am resolved to leave you , ye vain and sinful pleasures , I will no longer dote upon you , you have but too long bewitcht my soul. I might have had a thousand holy thoughts and prayers and Treasures of Alms laid up for Eternity , which I am sure I should not have repented of when I come to die , and you vanities have took up my time , and stole away my heart and thoughts from these things : Well , I have enough of you , I have done with you , for the rest of my strength and dayes I will give unto my God. 3. Turn thy self to God , and say , Blessed God , wilt thou accept of the service of a poor wretch , that hath spent so much of his time and strength upon base lusts & vanities ? Nay , surely Lord , If thou wilt accept of such a wretch as I am , such a heart , such love , such service as I have , I will give to thee ; and for the time to come , thou shalt be the very joy of my Soul , and the deliciousness of my thoughts , and dost thou indeed entreat and importune me to be reconciled , how wonderful is thy Mercy , that notwithstanding I provok't thee hitherto daily to thy face , yet that thou shouldest follow after me to embrace me ! whereas what could be expected but that thou shouldest pursue me to destroy me ? Resolutions . Well , by the blessing of God , I am resolved , that though heretofore I have spent whole dayes in such and such like recreations , which at best are but vanities , for this moneth I will either not use such and such recreations at all , or at least spend no more time any day in them , then I do in Prayer and Meditation , and I hope one day the Lord will work in me such a heavenly frame of Spirit , that Prayer and Meditation shall be in stead of a thousand recreations ; David was of that temper , for he saith , that he will go to God his exceeding joy , and that the Law of God was dearer to him then thousands of Gold and Silver , and that his heart was ready to break for the very desires and longings that he had after God ; O my Soul , that will be a rare time when it shall be thus with us ; Why should David love ●od more then we ? ●e forgave David much , but he hath forgiven us more , w●ll O my soul , if thou wilt pray hard , and follow hard after God , thou little knowest what he will doe for thee , and the joyes that he hath laid up for them that love him , even in this world are unspeakable and glorious . Conclusion . 1. Pray : Lord , thou knowest the deceitfulness of my heart , the strength of my corruptions , and the multitude of Snares and Temptations which encompass me on every side , especially when I am in worldly employments in company , thou knowest how subject holy flames are to go out , therefore be thou pleased by the holy breathings of thy Spirit to keep these holy fervours of love from being quench't ; 'T is not the strength of my resolutions , that can enable me to resist temptations ; if I am not kept by the mighty power of thee my God , I am lost . 2. Praise God , blessed be thou , O God , for an heavenly Motion or Desire that hath been wrought in me , thou might'st have suffered me as thou dost thousands ( I have provoked thee as much as they ) never to be convinced of , or affected with these Truths . 't is thy wonderful Mercy that thou didst make me for such a blessed end as the enjoyment of thy self ; and much greater Mercy , that thou hast let me know so much , but most of all that thou hast given me a heart to desire and endeavour after it , Bless the Lord , O my Soul ! 3. Acknowledge thy failings , alas , Lord , whatsoever is wrought in me that 's good , had been far greater , but that I am green wood to the sparks of thy love ; Lord , pardon the iniquity of my holy services ; My highest and most inflamed thoughts of thee are unworthy of thee : It is well that I have thee to love , whom I need not fear loving too much . After the Meditation is ended . 1. Think with thy self which of these Truths , or what passage of this Meditation did most warm thy heart and affect thee , and fix it , and treasure it up in thy thoughts , keeping it ( as it were a Nosegay in thy hand to smell unto all the day . 2. Set down this that thou hast resolved to spend no more time in such a Recreation , then thou shalt spend in Prayer and Meditation . 3. Go unwillingly from this duty , and do not rush into worldly businesses , but look to thy heart which is a slippery deceitful thing . Meditat. II. Of the Mercies of God. 1. BE convinced of , and affected with the presence of God. 2. Pray , beg of God that he would put such considerations and thoughts into thy heart , that thou maist be so convinced of , and affected with his goodness , that thou maï'st love , praise , and serve him . Considerations . 1. Consider how much thou art engaged to God for bodily Mercies , he hath given thee thy senses , sight , hearing , and other parts of thy body ; It thou did'st want thy sight , what woulst thou give for it if thou wast Emperour of the world ? How many thousand pound ; wouldst thou give ? A Diamond is not therefore worth no more then 6 d because a poor man can give no more : if thou shouldst reckon up what thy hands , feet , health , liberty were worth , to what a vast Sum would they arise ? Thou hast all these things from God , thou hast not them from thy Parents , they know not before thou wert born whether thou shouldest be Male a Female , thou ma●'st say to God , as David did , In thy Book were all my members written . 2. Consider what faculties of Soul God hath given thee ; What a miserable condition are mad men in , those that are born Natural Fools ; Thou art well , and thousands are sick , thou hast plenty when thousands beg their bread . 3. Consider what spirituality of Mercies God hath given thee , how many thousand poor ignorant Heathens are there which never heard of God and of Christ , who were born and bread where the Gospel is not preached , but worship the Devil , but thou dwellest in the Sunshine , and under the droppings of the Gospel , and are not these great Mercies and unvaluable ? If thou dost not value them , it argues so much the greater goodness in God to bestow them upon thee ; nay , hath not God made thee to know him ; he hath not only given thee the light of the Gospel , but eyes to behold it . 4. Consider the greatness of God ; why should he look after thee , nay , why doth he not destroy thee ? Thou art but a Worm , nay , a Viper : why doth he let thee hang upon his hand of Providence , and not shake thee off into Hell fire ? As we walk we do not step out of our way , to avoid crushing a Worm to death : If we see an Adder , or such a venomous Creature , we go out of out way to destroy it ; God hath not dealt so with thee , but when thou hast run from God , he hath called after thee ▪ and would not suffer thee to perish though thou wouldest ; and when thou hast come against him with thy sins , and thy rebellions , he hath stood with stretched out arms to imbrace thee , Are not these Miracles of Mercy , O my Soul ? how many mercies dost thou receive from God , even at that very time when thou sinnest against him ? 5. Consider the innumerable multitude , the infinite greatness of his Mercies , and the wonderful love wherewithall he bestows them : How precious are thy thoughts toward me , O God ( saith David , ) I am sure thou had just cause to say also , O my Soul. The Mercies that God hath bestowed are , wonderful , but those that he hath promised , are far greater : What manner of love hath the Father bestowed upon us , that we should be called the Sons of God! Now we are the Sons of God , and it doth not appear what we shall be ; That he should make us his Sons is very much ; but that he should not spare his own Son , that he might spare us , is beyond all admiration . Affections . Admire the goodness of God ; Lord , what is man ? what is sinful man , that thou shouldest so regard him ? What am I that am the worst of men ? Why art thou so good to me that have been , and am so bad ? When I was in my blood to the loathing of my person thou said'st unto me in my blood , Live ; nay , not only when I was weltering in my own Blood , but in the Blood of Christ , thou said'st unto me , Live ; What did I ever do to deserve those Mercies ? or what have I , or can I do to require them ? As thy glorious Name , so thy Metcies are extolled above all praises . 2 Admire thine own ingratitude ; Have I so requited my God , O my Soul , as to return rebellious for m● Mercies ! Hath God heaped upon me , many glowings coals of love & mercy , and is my heart still ●ozen ? Must God on y be a looser by his blessings ? If m●n ( who is bound to do me good when i● lies in his power ) ●e●●o vs a small co●rtesie on me , how do I thank him whensoever I meet him ? but though God ( who is no way engaged , of his free grace bestows thousands of thousands of blessings , how do I live in the midst of them , without ever regarding of them ? Nay , my ingratitude is such , that I make God a looser by his mercies : If thou , Lord , hadst made me to beg my bread I should have been more thankful for one dayes food then I am now for a years ; Are his Mercies less because they are continued ? Alas , O my Soul , how foolish are we ? We do even daily provoke God to take away his blessings , because we will not pr●ze them while we have them ; and th●● there is another thing wherein we do wonderfully ill , if God doth but lay any affliction up 〈◊〉 us , and take away but one mercy , in stead of being thankful we have enjoyed it so ●ong , and that he hath not taken away all , we murmure and repine , and rob him of all the praise that is due for the rest of the Mercies we enjoy . Alas , what doth God require of us for all his Mercies but this , that we should love him with all our Heart , Soul , and strength ? 3. Stir up thy heart to Praise and thansgiving ; Bless the Lord , O my Soul , and all that is within me , bless his holy Name ; Forget not all his Benefits , who forgiveth all thine iniquities , who healeth all thy diseases ; who redeemeth thy life from destruction , who crowneth thee with loving-kindness and tender mercies : Not love God , not not praise God , O my Soul ! why what could God require less at thy hands then these ? I have heard of one that being delivered out of a great and long desertion , had much ado to stay within doors and not run into the streets and stay every one she met , that she might tell them what God had done for her soul : How do the Angels love and praise God to all Eternity ? and why should the Angels love and praise God more then I ? He never forgave them one sin , he hath forgiven me thousands : 't is true they are in glory , so shall I be too if I be not unthankful for the mercies I have received . Resolutions . I am resolved for the time to come to sing Psalms the oftner , I have not enough delighted in that duty : 'T is strange that that which is the happiness of heaven , I should find so little delight in : well , for this next Moneth I will spend one hour a week in meditating upon the Mercies and Love of God ; His Mercies are enough , and great enough surely to take up so much time ; for in heaven Eternity is little enough to admire them . Conclusion . 1. Pray , desire God that he would by his Spirit blow these Co●ls of Mercies , that he may enflame thy heart with love and joy , and prase of him ; alas otherwise the judgements of God will not affect us , nor the Mercies of God enflame us ; 't is the Spirit that quickneth , else Mercies will not profit . 2. Praise God , Call upon thy Soul again , and again , aw●ken thy heart , let it not be so drowsie at a work of so great importance . 3. Acknowledge , that were thy heart ought , thy ●outh and thy heart would be filled with the praises of God , acknowledge that is no w●nt of m●tt●r , and Motives of praise in the Truths which thou hast considered , but thy heart is so dead that nothing almost will work upon it After the Meditation is ended think with thy self what Truths did most affect thee , &c. 2. Write down thy resolution , &c. 3. Go unwilingly from this Duty . Meditat. III. Of Sin. 1. BE convinced of , and affected with the presence of God. 2 Desire God to assist thee in this Meditation . Considerations . 1. Consider seriously how much God abhors Sin , and how odious it is to him , this you may see both by what God hath said , and what God hath done to shew the abhorrence of it . 2. Sinners , it is said , that God loatheth them , and they loathe God , Zec. 11. 8. and God by his Prophet cryeth out , saying , O do not this abominable thing which I hate ; How often doth God prosess his hatred of Sin ? if one should spit in a mans face , or lay Toads or Serpents in his bosome , or whatsoever you could imagine , it could not be so abominable to him , as Sin is to God , he hates it more then we hate hel , how can we know any ones hatred of any thing , but by his expressions and his actions ? suppose you should see one take some curious , costly , or rare Dish of Meat which he loved above any thing in the world , and because there was some small crum of another meat which he had an antipathy against , he should fling all with violence and detestation away , were not this enough to satisfie you that he abhorred that meat , a crum whereof made him abhor that which he so much loved ? Suppose you should see one take a Watch , whose wheels and all the rest were cut out of intire Diamonds and spying some little small and almost undiscernable Spider in it , should fling it to the ground with so much violence that he should break it all to pieces , it would evidently argue how much he detested a Spider : What excellent Creatures are Angels , and yet because a Sin though but of thought was found in them , how doth it cast them like lightning into Hell ! Suppose further , thou shouldest see the meekest , wisest man , & lovingest Father in the world , taking his Son , and scourging of him with rod after rod , until that he were all of gore blood from head to foot , and though he cried out and begged of his Father to spare , yet he would not spare him , but scourged him to death : Would you not say that the Son had done somewhat that the Father did wonderfully abhor ? Hath not God dealt thus with Christ ? Did he not chastise him until he shed blood from the Crown of the head to the sole of the feet ? Did not Christ die under his correcting hand ; did not Christ cry out again and again Father , if it be possible let this cup pass from me ? And did he not love Christ more then any Father loved his Son , and all this because Christ was guilty of Sin , though but as a surety ; these things are not inventions of wit or rhetorick , but real Truths ; If the dostroying of Sodom , Gomorrha , Jerusalem , Angels and the most part of Adams posterity and the whole world , save eight persons ; If the Sufferings of Christ be not enough to satisfie thee of Gods hatred of sin , then thou maist go on to thy own destruction : but know this , that it will be bitterness at the last . 2. Consider what thou dost when thou sinnest , every sinner doth virtually put Heaven and Christ , and God , and his favour and loving-kindness , and all his promises in one scale , and that pleasure , profit , or honour , which sin promiseth , with a wouded conscience , the torments of hell , the wrath of God in the other scale , and doubtless virtually a sinner chooseth sin with all these mischiefs , before the service of God with all his mercies . It is as if a sinner should say , rather then I wil● not satisfie my base lust ; I will part with God , with Christ , with heaven and all ; I will suffer his wrath , let God do his worst I will have my will ; Every obstinate sinner doth in his heart say thus , and though now thou 〈◊〉 imaginest it . yet at the day of judgment this will be made manifest to thee as i● it were writ with a beam of the Sun ; things that now seem less consequent , shall then be made evident : A wicked wretch that sees one of Gods people hungry , naked , imprisoned , and doth not releive him he little thinks , that is all one , as if he had seen Christ so , and not relieved him ; but at the day of judgment Christ will make it manifest unto him . 3. Consider how often thou hast sinned against God , every unconverted man doth nothing else ; his plowing is an abomination , All his imaginations are only evil and that continually : Nay , though thou art one of Gods people , yet David cries out , that his sins are more in number than the hairs on his head , and dost thou think thy sins are fewer then Davids ? how many years hast thou lived ? how many dayes , hours , minutes ? thy sins are more ; The Hour-Glass that runs hath not so many sands in it as the sins that thou committest in that hour ; If thou dost not beleive this , consider , that there is not one of thy thoughts , words , actions , but is polluted with abundance of sins ; If thou sayest ( Our Father ) since thou dost not speak it with that reverence , attention , fervency , faith , love , joy , confidence , admiration of his goodness , and many other which we are engaged to have , when we call God by the Name of Father , thou becomest guilty of all the contrary sins , and many more that are not named , in speaking that one word in thy prayer not as thou oughtest . Fear not making thy sins seem greater or more then then they are . 4. Consider further for what trifling vanity , nay for what base things that thou wilt be ashamed to own before men , thou hast lost God , lost thine own soul , if thou returnest not , and hast brought on thy self more miseries than the tongue of man can express , or the heart of man concieve : the●e is nothing thou ●●●st with thy eyes , or hearest with thy eares , or f●●lest with thy hands , is more certainly true than this . But alass , b●●ause thou h●st he●rd i● so ●ft●n , and , God or his ●●fin●te goodness and patience hath no● made thee yet to feel the stroak of his justice , and the misery due to sin ; thou wilt not believe 〈◊〉 , though his threa●nings be never so clearly for down , and with much earnestness . 5. Consider , against what precious mercies , what sweet love , what blessed experience , holy inspirations , what abundance of means , strong resolutions 〈◊〉 promises , clear light , & c. ●hou hast ●inned . Affections . 1. Pray to God to help to a further sense of the sinfulnesse of sin . Blessed God , must all these considerations pass as a Serpent on a stone without making any impression upon my soul ? Lord give me an affecting knowledge of the sinfulness of sin , and not have such slight thoughts of sinne as I have had ; but grant that I may esteem of Sinne as thou esteemest it . 2. Talk with thine own Soul about this matter . O my Soul , are these considerations true or false ? If thou thinkest them false , bring thy objection , shew wherein the errour lies , which thou canst never do ; but if they be true ( as certainly they are ) how comes it to pass that we have made nothing of sin ? 't is vain for us to put off the sence of our sins until it be too late . 3. Be confounded and ashamed in the presence of God ; Alas , O Lord my God , as a thief is ashamed when he is taken , or as a woman is ashamed when her adulteries are found out by her loving husband ; so , & a thousand times more I desire to be confounded and ashamed in thy presence , when I consider , how abominable my life hath been ; and how that I have committed my abominations even in thy sight , and provok't thee to thy face ; and had not thy patience and mercy been infinite , thou could'st never have stood out against so many provocations : I had been in hell roaring and blaspherning long before this day ; and then I had been past prayers , and past mercies , and past pardon . What shall I say unto thee , O thou preserver of men ? to excuse my sins I cannot , I have nothing but the multitude of thy tender compassions , and thy free grace in Jesus Christ to flie unto ; Lord lay my sins home to me to humble me , and to break my stony heart , but lay them not to my charge to condemn me . If thou had'st not in thy word promised forgiveness to Sinners through Jesus Christ , I could no more hope to obtain pardon , then ever the Devils themselves . Resolutions . It is enough , O my soul , and too too much , that we have been undoing our selves , and provoking God thus long ; That we have as it were with all our power pulled down the vengeance of God upon us , and as it were kindling his wrath against us , but he hath not suffered his whole Displeasure to arise , nor suffered us to perish though we would ; blessed be his Name that we have not committed the Sinne against the Holy Ghost ; which we certainly had done , had he given us up to the strength of our own corruptions , and to the power and malice of Satan to improve them to our destruction . Is it true indeed that God saith , Yet return , and I will save thee ; doth he stand with stretched out arms ? doth he indeed stand with stretched out arms to imbrace us ? is it possible he should be so gracious to forgive such and so many sins , and of such long continuance ? well , blessed be God , we will go unto him , and never offend him more . We will hereafter whensoever we are tempted unto sinne , say , what ▪ sinne against such love , such mercy , such experiences ? offend that God that hath pardoned us ? that hath done such things for us , and is not content with that , but hath promised to doe more ? I will not hereafter stand parlying with Temptations ; but I will cry out unto God , and say , Lord help me , for I suffer violence , and in particular , I am in some measure sensible that I pray not with that servency and reverénce as I ought to do ; for the time to come , I shall ( by the blessing of God ) mend that : I am too passionate , well , since God hath been so gracious , as to forgive so many , so great , so grievous sins , that mine own heart is not able to understand their vileness or number ; I will not hereafter be troubled when I hear my neighbour , or underling , or when I hear my fellow N. use such or such taunting words against me ; I will not be provoked by this or that despight or contemptuous trick , that he or she doth use against me , but rather I will endeavour to say or do such a thing , to gain his good will , and to pacifie his anger conceived against me ; for certainly his injuries are not comparable to my sinnes ; and yet God forgives me them : there is a difference between I. N. and me , I am resolved I will go to him , and be reconciled this very day , or if I cannot , I will pray for him , and speak well of him this very day , if I have occasion to speak of him at all : howsoever I will pray for him now . Conclusion . 1. Pray ; desire God that he would increase thy Detestation of sin , and that thou mightest as well hate Sin , as leave Sin , and that he would not let any Spark that hath been kindled by his own Spirit go out in thee : Say unto him ; Lord , I doe not beg Riches , I can go to heaven without them , please thee without them ; but I beg of thee Grace , and strength against corruptions , pardon of sins , if thou deniest me these , I am undone . 2. Praise God : Blessed be thy Name that my heart hath been in any measure affected with the hatred of sin , that I have in any measure known and considered the things that belong to my peace ; thou might'st have suffered me to drop into hell , and never to have thought of it before I had been there , but thou hast not dealt so with me . 3. Acknowledge thine one unworthiness of so great patience as God hath exercised towards thee ; thine inability to think any of those good thoughts that thou hast had , &c. as in the first Meditation . After all , think what passages most affected thee . 2. Write down thy resolutions , &c. 3. Go unwillingly from the Duty . Meditat. IV. Of Death . 1. BE convinced of , and affected with the presence of God. 2. Pray for his assistance . Considerations . 1. Canst thou not remember that thou wert by such an one when he died ? didst thou not see how his countenance failed , his eye-strings broke , how he grew weaker and weaker , at last grew speechless ; how he throtled in the throat how his teeth grated , how he sweated and strugled for life , and at last gaspt and died : consider that thus thou must do likewise , how soon the Lord only knows ; that thou art well now is nothing ; that thou art young and strong now , is nothing ; for how many are there that have been strong , and well , and as young as thou , within a very few dayes after have been in their Grave . That thou must die is certain , when , where , how , none knows but he that made thee : only this is true , that generally men die sooner then they expect . 2. Consider that there will be an end of the World as to thee ; thou must leave Riches , Friends , Wife , Children , Houses , Lands , and thine one body also . Thy friends may stand weeping by , but they cannot prolong thy life one minute . 3. Consider that when thou comest to die , it will certainly not repent thee that thou hast spent so much time in prayer , so much in meditation , so much in holy duties , it was never known since the world began , that any one did then say , O that I had prayed less ; though these holy Duties now seem irksome and troublesome to thee , doubtless then they shall bring more comfort to thee , then all those Riches and Vanities in which thou hast spent so much time , and took so much delight in . These things are certain and infallible , our understandings cannot ( O that our lives did not ) deny them . Consider how that the dearest friends thou hast in the world , will hasten thy filthy carkass out of the doors ; they will scarce dare to stay with it alone , but say as Abraham did , Let me bury my dead out of my sight : and then how seldom will they think or speak of thee ; or if they do , what good will it do thee ? 5. Consider , alas , poor man , whether will thy soul go then , to hell or to heaven : dost thou know to which ? dost thou not think thou shalt go that way which thou hast gone all thy life long ? if thou hast walk't in the wayes of hell , how canst thou imagine that at the end of that journey thou should'st arrive at heaven ? 6. Consider , what good will all thy wealth , all thy pleasures , all thy vanities do thee at that day ? they will all vanish as doth the morning dew . Alas , who knows not all these things , and yet not one of a thousand consider and lay them to heart ; and to know these Truths , & live unsuitably to them , doth but add to our folly & madness : O that they were wise , saith God , that they would consider their latter end . These serious considerations of our death , and preparations for it , is one of the chiefest points of wisdom in the world . 7. Consider if thou miscarry in this great work of concernment , viz. thy death , thou art undone for ever . If thou mightest live again , and mend that errour which thou committedst in thy dying ill , then there were some hope , but it is appointed for all men once to die , and but once . Affections . 1. Abhor Sin ; It is you , and you only that can make that hour miserable unto me ; Alas , O my Soul , though we now have slight thoughts of such and such Sinnes , through the deceitfulness of Satau and our own hearts , yet at that hour if we had a thousand worlds , we would give them all , for that which we have so little regarded while we live , viz. that we had kept a strict Communion with God , and watch over our own hearts . 2. Despise the World ; O ye vanities and fooleries of the world , why should I spend my time and strength in following after you ? what have ye done for me , or what can you do ? when I shall stand most in need of comfort , you will not only prove vanities , but vexation of Spirit : Solomon hath tried you , and he hath from his own experience , and from the teachings of the Spirit , hath told me , that you are but vanity ; and all men when they come to die , set their Seal to this Truth : Shall I to mine own destruction yield to your enticements ? why should I not have the same opinion of you now , as I certainly shall have when I come to die ? 3. Humble thy self before God , and cast thy self into his arms of love ; beg wisdom of him ; every night I am a day nearer my Grave then in the morning ; I am nearer to it ; but Lord make me fitter for my Grave , and when that hour shall come , let it not come as a Thief in the night to rob me of my comforts ; and rather then that hour should not be an happy hour , let my whole life be nothing but affliction and misery ; Alas , Lord , if thou deniest me this Petition , what wilt thou give me ? Thou hast said , O that they were wise , that they would consider their latter end ; and I said , Lord , teach me so to number my dayes , that I may apply my heart unto wisdom . Resolutions . O my Soul , since things are thus , let us not resist known Truths : shall we neglect these Truths because they are plain ? if they are abstruce , then we doubt them ; If they are plain , shall we despise them ? Dost thou not know how soon thou shalt die , then what have we to doe that must be done before we die , do it with all thy might , for the night comes , wherein no man works : My children are not yet sufficiently instructed in the wayes of God ; I will set apart half an hour in a day to instruct them for this moneth , or give so much to the poor every time I miss : there is such a neighbour or acquaintance who goes on in wicked wayes , and my words have so much power with him , that I am confident if I do earnestly beg of God to bless me in the work , and take him privately , and lay before him his danger , and press him to holiness , he may be wrought upon ; I have omitted it hitherto , but I am resolved sometime within a week to take some opportunity to speak seriously and home unto him , or give so much to the poor ; and so every week give so much to the poor , until I have spoke with him , &c. And since it so much concerns me to be prepared for Death , I will every day make it one special clause of my prayer , to beg of God that he would fit me for that hour , and I will lay up a Treasury in heaven by giving to the poor , and make my self friends of this unrighteous Mammon , that when I fail , they may receive me into their habitations . Conclusion . 1. Pray ; Beg of God that he would increase in thee strong Spiritual apprehensions of Death , and that the thoughts of Death might imbitter every unlawful pleasure to thee ; Say unto God , Lord , how few dayes are between me and eternity , whether of horrour or of glory , I am not yet fully satisfied ; It is a sad thing , that a thing of so great concernment I should be uncertain of : O blessed God , let this Meditation so work upon me , that I may not cease to pray unto thee , and to examine my self , and use all holy means for the making of my Calling and Election sure ; For very shortly I shall be past praying , past examining ; for when thou shalt summon me out of this life , then I must come to judgement ; therefore those resolutions that I have made of walking more strictly , give me grace to perform them to the utmost . 2. Praise God , blessed be thy Name , O God : for any inward motions of thy Spirit , that thou hast afforded me , and for any &c. 3. Acknowledge thy weakness , &c. blessed God , if my heart were not so base , so hard , so vile , that it alwayes hindereth me either in holy Duties , or from holy Duties ; it were not possible but that such serious Truths , such powerful , spiritual , practical truths , should have wrought so mightily upon me , that I should never from this very hour be deceived any more with the vanities of the world , but should have set my self , and made it my business to prepare for that great day , &c. After all , 1. Think what passages most affected thee . 2. Write down thy resolutions , &c. 3. Go unwillingly from the duty . Meditat. V. Of the Day of Judgement . 1. BE convinced of , and affected with the presence of God. 2. Beg of God that he would enable thee seriously to think of , firmly to believe , and strongly to be affected with the Truths concerning the day of Judgement : Considerations . 1. Consider how Dreadful and Terrible that day will be when the Sea shall roar , when the very powers of heaven shall be shaken , when Christ shall come with thousands of his Angels in flaming fire : When an Angel came down from Heaven to rowl away the stone , the Souldiers that watched there became as dead men ; nay , the holiest men that have liv'd , have been exceedingly afraid at things of far less Terrour then those things are which will be at the day of Judgement ; For Moses himself did exceedingly fear and tremble , when he heard and saw the terrible signs that were at the giving of the Law : and the blessed Apostle , Hebr. 12. 21. became as a dead man , when he saw Christ not in a flaming fire , as he shall appear at the day of Judgement , Rev. 1. 17. 2. Consider , that at the day of Judgement Sin will appear out of measure sinful , for then it will appear with all its aggravations , for the Majesty , Holiness , and Mercies of God will appear in their perfect glory ; Men shall then know what it is to sinne against God ; our ignorance of God now makes us senseless of the sinfulness of Sin , but when God shall appear like himself , how shall those sins that men now make light of , make them run mad with despair . 3. Consider , O my Soul , that those excuses that now quiet thee , will not serve at that day , nay , thou wilt be ashamed to own them . 4. Consider how strict an account God will require of thee at that day , if only thy grosser abominations that are odious in the sight of all men , should be brought to judgement ; but the smallest sin that ever thou committest , every idle word and every vam thought , the very Grounds , Manner , and Ends of thy most holy performances shall then appear more dreadfully sinful , then now the most crying sin that ever thou committest doth . 5. Consider that every one o thy thoughts , words , and actions , whether good or evil , shall be brought to judgement , even thy most secret and unknown Sins to thy self , or others . Consider O my Soul , what shame and confusion will cover thee at that day ; dost thou not remember what at such and such a time thou didst in secret : Suppose all those Sins that ever thou committest in private , should be known to all in England , or should be writ on thy forehead , that all that saw thee might read them : wouldest thou not be ashamed to come into any company ? but what is this ●o that which shall be at that day , when all thy secret Sins shall be published before all Men , Angels , and God himself ; these are not inventions of men to terrifie thee , but truths of God to reform thee . 6. Consider how fully and ●●●rly thou shalt be convinced that day of thy Sins , those with whom thou hast committed them will witness against thee , thy dearst friends that thou had'st in the world , must and will testifie against thee , nay , Satan , that tempted thee to those sins , and God that or bad thee those Sinnes nay , ●ine own conscience ( which ●hen will as perfectly remember ●very Sin , with its aggravating circumstances , as if it were but ●hen committed ) will be a swift witness against thee ; this will be that worm that dies not ; a clamorous and a wounded Conscience are insupportable even in this life ; but neither are the clamours so loud , nor the wounds so deep and pestilent as they will be . 7. Consider the dreadful Sentence of Condemnation that God will pass upon the wicked , viz. Go ye cursed into everlasting fire , prepared for the Devil and his angels ; Wicked men know not now what it is to depart from God ▪ but then they shall know ; for God , before Men and Angels , in fury poured out , to bid them be gone , and call them cursed wretches , who knows the horrour o● it ? If the wrath of a King be as th● roaring of a Lion , what will th● wrath of God be ? Consider further , that word is Everlasti●● Fire and Eternity ; How dread● art thou further to have such miserable companions as Devils ; the Devil should appear to thee when thou art alone , how could'st thou bear it ? 8. Consider the sweet Sentence that shall pass from the gracious mouth of Christ to his people , viz. Come ye blessed of my Father , inherit the Kingdom prepared for you , from the foundation of the world : and how sweet will those words be , when in the mid'st of all their fears and troubles , the righteous shall hear the Sentence of absolution : What abundance of comfort have the people of God , when God manifesteth and gives them his loves even in this life , and seals them to the day of Redemption , and lets them see their names written in the Book of Life , giving them full assurance that he is theirs , and they are his ; but alas , all those joyes may not be compared to these : the testimony of our own conscience , and the witnessing of the Spirit , the manifestations of his love , and the smiles of his countenance are not so clear , so full , so lasting , as they shall then be , no more to be compared to them , then the light of the Sun is to that of a spark of fire : For Christ to call us blessed , is more then for all the world , and for all the angels in heaven to call us so : doubtless it did exceedingly affect Daniel , when the Angel told him that he was greatly beloved , Dan. 9. 23. If thou had'st a thousand worlds , O my soul , wouldest thou not give all for this , that God would say so to thee ; Well , if thou wilt be watchful over thy wayes , live holily , love , and believe in Christ , and repent , the day will shortly come , when Christ shall say that , and much more . Affections and Resolutions . 1. Tremble , O my soul , when thou thinkest of these things ; Why art not thou exceedingly affected with the thought of them ? hast thou such a full assurance , or is thy life such , that thou needest not fear ; Was not Moses and John as holy as thou ? Was not John the beloved Disciple , and Moses one with whom God spake face to face , and yet they trembled : O my soul , it is much to be feared , that it is Ignorance and infidelity , not a Gospel-assurance that makes thee so senceless ; nay , it is infallibly certain , that whosoever lives wickedly , and trembles not at the thought of judgement , it proceeds from a conscience feared with a hot Iron . 2. Admire and be astonisht at the miserable condition of all those that live without God in the World , such are all they that repent not , and believe not the Gospel . 3. Examine and try thy self , O my soul , Let us judge our selves that we be not judged ; We may easily know what Questions shall be put to us that day , we must be judged by the Word of God , then let us judge our selves by it now ; do we indeed strive to enter in at the strait gate ; May that which we do in the service of God be truly called striving or no ? Can a faint prayer be called striving , or no ? when every Temptation at the first assault overcomes thee , and thou fightest not a stroake ; Is this striving ? Is this to fight a good fight ? and resisting unto blood ? Do we think that God at the day of Judgement will avouch this striving ? nay , can your own Conscience think it so now ? Be not deceived , God is not mocked . 4. Pray , O blessed God , thou that art the great and just Judge of all men , be pleased to fit and prepare me for that , that that day may not come a● a thief in the night , as to rob me of all my Comforts , deal with me how it seemes good in thy eyes , afflict me , chastise me , only let me be saved in the day of the Lord. 5. O my Soul , Let us truly consider what we are to do , and how we are to live , that when others at that day shall call to the Hills and to the Mountains to fall upon them , and to hide them from the wrath of the Lamb ; we may lift up our heads , because our Salvation draweth near : Well , O my Soul , I read in the Word of God , that the neglecting to judge our selves , and the judgeing of others , are two Sins that will cause all those to be judged and condemned that live in them , therefore I am resolved by the gracious assistance of the Spirit of God for the time to come , never to censure or judge any one , as I have done ; and frequently to examine my self , and as frequently and severely to judge my self as formerly I have used to Censure and judge others , and to use as much Lenity , mildness in judging and censuring others , as ever I did in censuring my own wayes , and if I doe speak ill of any one I will , if I remember it when I am before the Throne of Grace , not only beg pardon of my Sin in rash judging , but as much as in me lies , make him some restitution by putting up as many prayers for him as I have spoke evil things of him : and let us further resolve of my soul , and by thy blessed assistance , O God , I am resolved , and do promise before thee for the time to come , frequently , and I beseech thee that I may alwayes do it before I do or speak any thing , consider whether I dare own that action or that word at the day of Judgement , and if I dare not own it , I will not dare to do or speak it ; and when at any time I think of omitting of any Holy Duty , and think that such or such an excuse will serve , I will bring it befor● the Judgment Seat of God by seriously considering with my self whether in my Conscience I think that God will take that for a sufficient excuse at that great day : For the Conclusion of this Exercise I refer you to the Conclusions of the former Meditations , for I am loath this Manual should swell too much . Meditat. VI. Of Hell. BE convinced of , and affected with the presence of God. Considerations . 1 Consider , O my soul the greatness of these Torments ; certainly if God so heavily afflicts his own people as he did Job , Heman , and divers of his people who have been in disertion many years : How sad are the expressions of David , he saith , he roar'd for the disquietness of his Soul : And how many sad Expressions had Job , that he had not time to swallow his spittle , and how that he chose rather a strangling then life , and many other exceeding sad expressions , which could never have proceeded from an holy man , who is set before us as a pattern of patience , if his afflictions had not been very great : And Heman said , that the terrours of the Lord were so great , that he was almost distracted with them : and so from his youth up until that time that he writ that Psalm . Psal. 88. If this be done to the green tree , what shall be done to the dry ? And if God chastise his people with such Rods , what Scorpions shall the Damned be Scourged with ? and if the righteous have been thus afflicted , tossed with Tempests , and not comforted , where shall the wicked and ungodly appear ? what shall the portion of their cup be ? even the dregs of the vials of Gods wrath , for upon the wicked he shall rain snares , fire and brimstone , and a horrible tempest . 2. Consider what the sufferings of Christ were ; if we do truly and seriously consider how much those words signifie , when our Saviour saith , My soul is heavy to the death , we shall be helped to understand what our Saviours sorrows were . If the wisest , holiest and patientest man in the World , who was not oppressed or distempered at all by reason of any bodily distemper of Mclancholly , I say , if such a man should come to an intimate bosome friend , and with a sad countenance should fell him that he was even ready to die because of the abundance of grief and sadness that lay upon his Spirit , would not this argue that his sorrows were exceeding great ? especially when his friend never heard him to complain in all his life , though the injuries and sufferings had been very great all along : If he should further say unto his friend , I beseech you to watch with me ; surely it would argue an heart overwhelmed with grief . Now I say , for a Saviour to say so to his Disciple , and afterward to sweat blood ; O what unknown sorrows did our Saviour feel ! How then is it possible for the wicked to escape , when God spared not his own Son though he was but a surety ; and those sorrows that made him groan , will crush thee to pieces ; Woe be to that man that is to satisfie the Justice of God in his own person . 3. Consider , O my Soul , the sad aggravating concomitants of these Torments ; every Member and faculty both of Body and soul shall be tormented : here if our head akes , may be our heart doth not ake ; if we have the Stone , we have not the Gout , or if both them , yet not some other Torturing disease ; or if the whole body be tortured , yet one may possess his Soul in patience ; but to have a tortured body , and a wounded conscience , who can bear it ; besides all this , none can help , none will pity those that are in hell ; nay , what is the height of misery , that way God himself shall in the mid'st of all their roarings and tortures , laugh at their calamity when it comes , as desolaion , and as a whirlwind upon them . 4 Consider seriously what Eternity means ; for ever , ever , ever , to be tormented , is an overwhelming consideration : To lie under the torture of the Stone but one night , how tedious is it ; but to be tormented to all eternity , O it is the Hell of Hells . Affections and Resolutions . Be aostnished , and tremble at the wrath of the Lord : Alas , O my Soul , why dost thou not tremble as Felix did , when thou considerest these things , why art not thou more sensible of the power of his wrath ? do not the Foundations of the Earth tremble , and the pillars of Heaven shake when he is angry ; and how comes it to pass , that thou art so little affected with these things ? hast thou full assurance of the favour of God ? when was it sealed ? sureley the very possibility that these things should come upon us , should very much affect us . 2. Pray : O blessed God , thou that hast the keyes of Death and of Hell , take pity of me ; and though I neither understand , nor am sensible in any considerable measure , either of the the Misery of Hell , or of my own danger in falling into them ; Lord , how thou knowest both , let the bowels of thy compassion earn towards me , and never suffer me to fall into that devouring fire , and into those everlasting burnings : blessed be thy Name that I am on this side of Hell , if thou hadst cast me into that place of Torment , as I have daily provoked thee to do , I had been past hopes , past prayers , past mercies , past repentance ; I beseech the● , O Lord , that thou wilt chasten me , that I may not be condemned with the world . 3. Despise and abhor the sinful vanities and pleasures of the world : O vain world , there is nothing in thee but sin and misery , temptations , vanity and vexation of Spirit , and are thy vain profits and pleasures so much to be valued , as for them to dwell in devouring fire ? and are the pleasures of Sin that are but for a season , to much worth , that for them we should dwell in everlasting burnings ? have we not had frequent experiences , that the sorrows we have had for committing of Sin , have far exceeded the pleasures that we have had in committing of it , and surely the terrors of an awakened conscience , are not to be compared with the horrors of the damned , and other insupportable and endless miseries of that place of torment . Come , O my Soul , let us not deceive and flatter our selves with vain and false hopes of the mercies of God : It is true , God is very merciful to them that fear him , and we may be sure of this , that if we do sincerely desire and endeavour to serve him , that we shall find his mercies as much above our thoughts and expectations of them , as the heavens are above the earth ; but if we slight them , and are careless of his service , and turn his grace into wantonness , let us not deceive our selves with vain words , for because of these things comes the wrath of God upon the children of disobedience : and those that live so , shall surely find , that at that day the mercies of God will not serve at all to mitigate , but abundantly to Justifie the wrath and fury of God , that he shall pour out upon the wicked : then they shall pay for every Mercy they have received , and the riches of his despised goodness shall but increase the Treasures of his wrath : therefore , O my Soul , since these things are so , what are we to do ? why do we not fear him that can cast both body and soul into hell ? The Prophet Habaccue , when he did but think but of some temporal Judgements that God had threatned , rottenness entred into his bones . If indeed the love of God did constrain us , so that we did from a principle of love make conscience of Sin , so that we never offend God , it were well ; but since we plainly find that it is not strong enough alone , let us not fear to call in and improve the consideration of the Torments of Hell to defer us from Sin ; the Motive is imperfect , but not Sinful ; our great work we have to do in the world , next to the glory of God , is to avoid hell , and obtain heaven , and to resist our now three great enemies , the World the Flesh , and the Devil , who endeavour day and night , to drive us headlong into Perdition If any one in the World , much more if the Devil should appear to us , and offer us such a sum of money if we would give him our Souls that we might be dam'd , we think we should abhor him and his offer ; but alas , doth not every one that useth by extortion and violence either getteth or keepeth what is not his , do the same thing ? his damnation is as certain and as infallible , though more secretly and invisibly contrived by Satan , as if Satan should visibly appear to him and he make a contract with him : therefore , O my Soul , let us take heed of the wiles of Satan , for he generally works by the world , and the flesh to deceive us , therefore let us now resolve by the blessing of God to look upon the world and the flesh , to be as dangerous and implacable enemies as Satan himself , let us not endeavour to please the World by vain Discourses , by omitting what God commands , or doing what he forbids : Let us not be troubled , but rather rejoyce ; when we are reviled and scorned for righteousness sake ; For the time to come , when I am to do any Religious Duty , I will not so much as consider what men will judge or say of me , nor endeavour to make the world my Friend , since God himself hath set enmity between us , and as for the flesh , I am sure we are no debtors unto that , we have paid it far more then ever we owed it , therefore for the time to come , I will rather abstain from lawful , then use unlawful pleasures , and I will take heed not only of those pleasures that are unlawful in kind , but those also that are unlawful in degree : and that I may better avoid unlawful pleasures , I will sometimes abstain from those that are lawful ; and having seriously considered , I am convinc'd of this , that I have not made conscience enough in the matter of sleep , I have not redeemed the time from that , nor have enough considered the Sinfulness of it , but like the Sluggard that Solomon speaks of , have turned upon my bed as a door upon the hinges , therefore henceforth I shall endeavour to get as much time from sleep , as the health and strength of my body will permit : and bcause I am confident that if the damned were in their natures changed , and were to live again on earth , they would think it a blessed change , to change their howlings into singing of Psalms , and their roarings into Prayers , nay if they were to live Methuselahs age upon the rack : Therefore whensoever I am at any time tempted to be weary of this labour of love that is to be undertaken in the hardest duties of Religion , I will endeavour to shame my self out of that temptation , by thinking thus with my self , that Hell is so much worse then we can suffer in this world , either in Gods service , or for Gods service ; that it were not only a desperate wickedness but madness , for the avoiding of the one , to fall into the other . For the conclusion of this Meditation , observe the Directions and Instances of former Meditations . Meditat. VII . Of Heaven . 1. BE convinced of , and affected with the presence of God. 2. Pray to God to assist and enable thee in the work . Considerations . 1. Consider , O my soul the wonderful greatness and incomprehensibleness of those joyes . For , 1. Consider what great things God hath given to wicked men in this work , what vast dominions , power , wisdom , learning , Majesty , and indeed as to the things of the world , as much as their hearts can desire ; if God gives such things to Doggs and Swine , what may we think are the dainties of that banquet which God feasts his children withal . 2. Behold the Earth and the Heavens in the height of the beauty of the Spring , and in the strengh of the glory of the Sun , how delightful a sight is it to behold the works of Gods Creation here below , the commonness of this sight much abates the delight and wonder of it ; but doubtless if a man that were born blind should when he had attained to the full perfection of his age and understanding , be placed in a Paradise as Adam was , and should see as soon as his eyes were opened , the earth adorned with all manner of curious Flowers and Trees laden with all manner of Fruits , and Sun shining in its full strength , how wonderfully delightful would such a fight be ? and if the foot stool of God be so rich , how glorious is his throne . 3. Consider the wondeful manifestations and joyes that God hath bestowed upon his people in this life , they are unspeakable and glorious : Some have cried out , Lord , either with-hold thy comforts , or enlarge the Vessel , for I am not able to bear my joys . We read of Daniel , that the Manifestations that God gave him , drunk up his Spirit , and made him sick some dayes after , Dan. 8. 27. Such joyes have been so great , that they have sweetned the bitterest persecutions ; they have made them clap their hands for joy in the mid'st of flames , and cry out in the ravishment of their spirits , O ye Papists , you talk of miracles , but here is a miracle , I am in the midst of these flames , as in a bed of Roses But alas , what are the joyes that God communicates to his people in this life , they are but as the drop of the bucket to the whole Ocean : the Apostle tells us , that it doth not appear what w● shall be . We would give it we had it a thousand worlds , one would give all to enjoy these spiritual sanctifying ravishments of spirit one day ; If these then are so sweet , what are those things that thou hast laid up for them that love thee ! 4. Consider that God hath prepared these joyes , on purpose to glorifie his goodness , and power , and wisdom , in preparing joyes for his people worthy of his magnificence and love ; he doth it for that end , that he may be glorified and admired in all his Saints ; and what cannot infinite power and wisdom , and what will not infinite Love and Goodness do , when they set themselves to prepare an entertainment , and to bestow a reward that may set forth their greatness ? what do Kings do in such cases ? that which is accounted a Feast amongst poor people , is a rich mans fast . If the strength of this consideration were drawn forth , it would wonderfully affect us . 2. Consider wherein these joys consist for the negative part of them : There will be no sickness , no pain no death no temporal misery or imperfection ; nay , there shall be no Sin , no Temptations nor corruptions , no Desertions , no imperfections of Graces , or Duties , or Comforts What would a poor 〈…〉 from this body of Sin and Death , there we shall see God clearly , fully , everlastingly ; there our enjoyments shall be incomprehensible , our union wonderful and inseparable , and all shall be eternal . What a world of difference is there betwixt a dead Carcass , and the same body when he liv'd ? when it is dead , it is sensless , ga●●ly , filthy : how beautiful , how active , how many rare endowments had ●● when it liv'd ? and all these pr●ceeded from the union of the so●● with it ; and if the soul which but a poor creature by its union , doth communicate such rare things to the body , what do we imagin will be communicated both to the body and the soul , when God shall be more neerly united to them , then they are one to another ; when they shall be made more capable of receiving , and God will be more abundant in communicating : Affections and Resolutions . 1. Admire the love and goodness of God , O blessed God , from the beginning of the World , men have not perceived by the hearing of the ear , nor have they seen with their eyes , nor have any understood , save only thou , O God , what thou hast prepared for them that love thee ; how hast thou commended thy love to us , that we are thy Sons , but it doth not yet appear what we shall be ; O the length , and breadth , and h●igth , and depth of thy love that cannot he known ; Lord , what are our duties , or what are our persons , that thou shouldest so highly reward them and us ; our best righteousness is as filthy rags , and for us we are worms , nay , a generation of Vipers ; Is it not enough that thou dost not shake us off from thine hand of providence into Hell fi●e , but that thou shouldest lay such Vipers in thy bosome , and warm us with thy love ; Is it not enough for thee to forgive us our rebellions , but that thou shouldest give us such blessings : were it not a miracle of bounty and goodness , for thee to bid us seriously to consult and think what to ask of thee , and thou wouldest give it us , though it were to the half of thy Kingdom , but that thou shouldest set thy wisdom on work in preparing and thy liberality in bestowing such incomprehensible reward that we could neither ask no think , but as far as the heaven is above the earth , so are thy thoughts of love above our thoughts ; For thee to give thy Kingdom , thy Christ , thy self , these are acts of goodness , that are infinitely above us , yet worthy of thee , that delightest to magnifie thy goodness , that rejoycest over thy people , as the Bridegroom rejoyceth over his Bride . Despise the World , What are the things of this World , O my Soul , what is there here to be desired but Sin and Misery , Snares and Temptations , Vanity of vanities , and vexation of Spirit ; one hours communion with God , and the joyes of the holy Ghost , that he hath given to his people in this world , are worth more then the world can know of ; Why do we spend our strength and money for that which is not bread , and our labours for that which doth not satisfie : O vain world , God hath out bidden thee , thou offerest trifles , he offers me Heaven for my love and service , though my love be unworthy , too little for him , yet it is too much , too good for thee . 3. Long for , and breathe after Heaven ; As the Hartpanteth after the Water-books , so panteth my Soul after thee , O God ; My Soul thirsteth for God , for the living God , when shall I come and appear before God ? when shall I be delivered from my absence from thee , and from mine ignorance of thee ; Make hast , O my beloved , and be thou like a Roe , or a young Hart upon the Mountains of Spices : The Spirit sath Come , and the Bride saith Come , and the Bridegroom sath , Surely I Come quickly , even so come Lord Jesus , come quickly . 4. Encourage , and stir up thy felt to the love and service of God ; Come O my Soul , Let us be steadfast and unmovable , alwayes abounding in the work of the Lord , forasmuch as we know that our labour is not in vain in the Lord ; Let us not be weary of well doing , nor of the labour of love , for we shall reap if we faint not ? We have known , and in some measure endeavoured to serve God thus many years , were it not a sad thing for the want of continuing one year , one month , it may be but one week , or one day more , I should lose all my hopes and expectations of glory : God forbid ; O my Soul , Let us encourage our selves in the Lord , we are not kept by our own , but by the mighty power of God through Faith to Salvation , and be thou assured of this , that the first minute thou art in Heaven , thou shalt have such full measure , pre'st down , heapt up , and running over , that thou shalt break forth in the Songs of joy and praise to all Eternity , maynifying , admiring and adoring God , that ever he gave thee leave , and grace to serve him , then shalt thou see , and so thy experience shall make thee confess with joy and wonder , that the light afflictions and labours of love that thou endurest in this life , are not worthy to be compared to the joyes that shall be revealed in thee , ; VVhen at any time thou beginnest to be weary , look to the price of thine high calling , and when thou comest to heaven , thou shalt admire , when thou seest how abundantly thou art over recompensed , and thou wilt have just cause to say , Lord , what is this that thou hast done for me , alas , what were the things that I either did , or suffered in thy service , what were my filthy rags that thou shouldest give me such a Robe and Crown of Glory ; O my Soul , what if we do weep , now the time is at hand when God will wipe all tears from our eyes . O my son , these things cannot be believed and slighted , and understood and neglected ; If thou dost not believe them , what is the reason ? Are they too glorious things for God to bestow upon such wretched sinners ? why dost thou set bounds to the goodness of God , and say , Hitherto thou shalt go , and no further , nay , doubtless since God hath said , that he will do that which shall glorifie his goodness to his people , the incredibility of it makes it more credible , but if thou art convinced of the truth , why art thou not affected with the Excellencies of these Joyes ? dost thou not relish them ? well , For the time to come I will meditate more of these things , I will by giving to the poor , lay up my Treasures in Heaven , I will part with such and such vain delights for it , I will spend more time and communion with God in praising , admiring and adoring of him , that if it be possible , by frequent performing of these Duties , I may at last taste and relish the incomprehensible sweetness of them , that I may be enamoured more of heaven , and because all my endeavours are in vain , if the Lord reveals not these things unto me , therefore I will beg of God that he will discover the riches o● his goodness to me , I have not been careful enough , nor sensible enough of Sins of Omission , when I have had no just thing to take up ●y thoughts , yet I have not thought of thee ; henceforth when my heart is affected with thy Excellencies , thy love , thy mercies , I will praise thee , when it is not , I will pray to thee that it may , and for my Master-sin , mine iniquity , I will be most frequent in those duties that are most contrary to it ; I will especially in my reading of Scripture , take notice of , and write down those places , and those examples that are most proper for the cure ; I will speak against my iniquity , that if it may be I may thereby the more engage my self to leave it . Meditat. VII . Of the Excellencies of Christ. 1. BE convinced of , and affected with the prefence of God. 2. Desire of him who only can to manifest the Excellency of Christ unto thee . Considerations . 1. Consider , that if the holiest man that ever lived , lived near thee , what high expectations wouldest thou have of his carriage and conference , when thou sawest his zeal and patience , &c. But no man lived ever without Sinne ; Therefore suppose an Angel should take upon him humane Nature , and live amongst us , with what enflamed expressions and affections would he speak of God , of Heaven , and every thing that is Spiritual ; But alas , his carriage , his holiness , his wisdom , where as nothing in comparison of Christs ; For there was not any word , or action that eyer Christ spoke , or did , that if all the Angels of heaven had studied and set down how it ought to have been done , or they themselves should have been to have done it , they could not have equalled it , nay , even God the Father had he taken our Nature , he would not have spoke or done any word or thin̄g which should have had ( in respect of it self , or any circumstance ) more holiness or wisdom then Christs words and actions had so that certainly in this respect , he that saw Christ , saw the Father , as he himself saith . 2. Consider the wonderful wisdom of Christ , Certainly he was greater then Solomon ; For though he was the humblest man that ever lived , yet he himself said so , nor did it any more argue pride in Christ to say that he was wiser then Solomon , then it would have argued in Solomon that he knew more then a New-born Babe . VVhen his most malicious and cunning Adversaries came to e●snare him in his words , so that they thought it were impossible for him to say , I or No to their Questions , without extraordinary prejudice to himself , yet he Answered with such admirable wisdom and innocence , that they went away ashamed of their Folly , Nay , when Satan himself came and set upon him with his subtilest Temptations that he could possibly find out , yet our Saviour without Deliberation and Study , immediately answered him so fully , that he could not so much as reply , but was fain to fly to another Temptation ; and no marvel , for he was the Wisdom of the Father . 3. Consider the wondeful and exceeding holiness of Christ , when he was in the height of all his Agonies and Sufferings , he abated not any thing of his Love and confidence in God ; For his Sufferings did not make him forget , or diminish any thing , no , not in the least circumstance of his Graces , or of any thing that the Law required at his hands : To be so freely willing 〈…〉 that Agony continue , which was unspeakable and as the Torments of h●ll ( ●f his Father pleased ) was more then if those in hell should freely submit to endure the Torments they suffer . The holiness of those in heaven is not comparably so much greater then the weakest Saint on earth : As the holiness of Christ was greater whilest he lived on earth , then that of those in heaven ; Nay all the Saints on Earth are fil'd from his fulness ; For he is the Fountain that conveyes to his Saints , as they are able to receive the infinite Ocean of the holiness of the God-head ; No marvel that the Angels when they saw his glory , cryed out , Holy , Holy , Lord God of Sabbaths . 4. Consider , that not withstanding all these infinite Excellencies in Christ , he thought it no robbery to be equal to the Father ; yet how exceedingly did he humble himself , and how gracious was he : The poorest man or woman in the Word , nay , the greatest Sinner that truly repented , with what love did he receive them : He was the Son of Righteousness , from whom the Angels receive their Glory , and yet he disdains not to shine upon such Dunghills as we are : It is strange , O my soul , to consider how willing Christ was to please every one ; only provided it was in things that were not for their hurt that desired them ; Many times , nay , most times , when others were with him , when he in respect of himself , only would have done otherwise , yet he did as their desires required , Rom. 15. 3. The Apostle saith , even Christ pleased not himself , many times when he was hungry ; If any came to him that needed Instruction , or if he were sleepy , and any came to him that needed Consolation , he would abstain from Meat and Sleep that he might do them good ; it is not so with great men , but it was so with Christ , who was the great God. Affections and Resolutions . 1. Admire the Excellencies of Christ ; O blessed Saviour , Thou art the chiefest of ten thousand ; Thou art altogether lovely , Thou hast a Name above all Names , That at thy Name every knee should bow ; Thou Lord , art set at the right hand of the Father in the heavenly places ; Far above all Principality & Power , and Might , and Dominion , and every Name that is named , not only in this World , but also in that which is to come ; Thou art the brightness of thy Fathers Glory , and the express Image of his Person ; Consider , O my Soul , what can these words mean ; Surely if God commanded all the Angel to worship him , when he brought him into the VVorld , how much more should we for whom he hath done , much more admire and adore him in Spirit and in Truth . Be confounded and ashamed , that thou art no more affected with these things : Doubtless , O my Soul , It is not for want of excellency in Christ , for he is the Lord of Glory , but for want of a clearer Faith in thee to behold his Excellencies ; If the Scripture had not spoke the thousandth part of Christ as it doth , how could thy thoughts have been lower of him then they are ; how could thy heart be more senceless : It is a shame that every vanity should steal away our hearts from Christ , much more abominable is it that our very sins that murthered him , should ever prevail with us in the least . Pray , Blessed God , 't is not in man by all his wisdom and industry , to know , or be affected with the Excellencies of Christ , if thou dost not reveal them ; If I had a thousand worlds , they were too small a price for so great a Mercy ; O shew me thy self , and thy Son , and it sufficeth ; And now , O my Soul , are the Excellencies of Christ nothing unto us ? Do we indeed admire them ? Surely all is but meer words , and vain thoughts , if we do not strive as far as we may to imitate him in those Excellencies , for which we pretend to admire him ; Are we as patient as he was , Meck , Humble , Holy , who when he was reviled , reviled not again , &c. We do but deceive our own souls in giving Glorious Titles , and speaking high things of Christ , and in the mean while not endeavour to transform into his Image ; It is impossible we should love him for his patience and holiness , and not love patience and holiness , nor yet never care to practise and get them ; Therefore for the time to come , the Life of Christ shall be the Example whereby I shall endeavour to frame mine : And that I may the better do so , I will read over especially the New Testament , and observe in every particular what Christ did , how he spoke to his friends , to his enemies , how he demeaned himself in every action , whether civil or natural , or Religious , how in all his Relations : And when I have written them down , I shall often peruse them , and shall endeavour in every action that I do , and word that I speak , to remember if I can , wh●ther there be any parallel instance in the life of Christ , if there be , I shall make that my pattern , and do likewise , but if there be none , that I can think of , then I would do that which in my conscience I think Christ would have done in like case . For the Conclusion , I refer you to the Directions and Instances of former Meditations . The Conclusion of the whole . I Found a great deal of difficulty in Writing this small Treatise of Meditation , not into the Doctrinal or Directory Part , because Christian experience and study are things by which that party is managed , but in the setting down of instances and examples therein I found the difficulty to lie : For Meditation is an harder work then to give directions thereunto : and I have generally found it easier to study a day , then to Meditate an hour ; but of all the kinds of Meditation whereof Instances are set down in this Book , I found the greatest difficulty in those of Solemn Meditations , they consisting for the most part of Prayer , which the devout Soul when it hath ended forgets so that if one might gain a world , when the heart is overwhelmed with Grief , or inflamed with Love , or ravished with Joy , one could not remember the powrings out of the Soul : In such cases , one may say of such Meditations , as Saint Paul speaks of those Glorious things which he saw when he was wrapt into the third Heavens : they are neither lawful , nor possible to be uttered , many times the secrets in our communion with God , are of that nature , that it is not lawful by reason of that scandal , nor possible to utter , because the affections being so intensly employ'd Invention , Memory , and intellectual actings of the Soul , during that time do almost quite cease , and indeed whosoever goes about to invent Instances of Meditation , if it be only a Learned Man , and not holy , his Studies may exceed his Actings that way , but if it be an holy experienced Christian , as his inward thoughts of Love , Joy , Grief , and admirings of God are above all that his Tongue doth or can utter , so those secret expressions which he useth between God and his own Soul , when his thoughts are full of heaven , and of God , are much beyond what he can invent , or by study expresseth ; Therefore since those Meditations that are fullest of Devotion cannot be remembred , to set down Instances of Meditations , except one should take them from some Saint as he was powring out his soul before God in secret ; one can never set them fully down in secret I say ; For the Soul is never so free , nor may be before others , as with God alone , and the truth is , if I had not had these Instances of Solemn Meditation by me , I think I should hardly have set down any of that kind ; I should only have referred him to the Psalms , It was so that I wrote these from the mouth of one to whom these unseen , I was oft-times so near that I could hear his secretest Devotions , if uttered though but with an ordinary voice ; I am very confident for his part , he thought that none but God and his own Soul were privy to his Prayers , I have sometimes considered it as a case of Conscience , whether it was lawful by stealth to hear , and afterwards to publish the private Meditations of others , but considering how much advantage it may bring to others , and how the party himself can suffer nothing in it , his Name being concealed by me , I resove to publish them , besides . I very well know ( as I said before ) that the Spiritual expressions between God and ones own Soul in secret , are forgotten almost as soon as ended ; It is very unlikely that any should remember then ten years after , as the most of these are : I thought good to give an account of this matter , lest I should be thought to have that holy frame of heart , which many of the expressions in these Meditations argues , that he had that used them , and arrogate to my self that which is farre from me . If any shall be offended at the brevity and shortnesse of my Directions of this great and weighty businesse of Meditation , I shall onely say thus much as to that . 1. That I am not willing to overcharge or affright New Beginners ( for , for such I do very much intend this Treatise ) with too great a Number of Particulars . 2. I would not have this swell above the bigness of a Manual , for I have often observed , that when one hath perswaded some to buy some Book , and told them it hath been but a small price , it hath been almost as strong a Motive ( the smallness of the price ) as the goodness of the Book : and I would not be willing that both these Motives should be wanting to the buying of this Book . As for the plainnesse of the S●ile or Matter , I shall thus excuse it , if it ought to be excused , I wrote this for the meanest and ignorantest sort of Christians that they might buy , and understand it , that they might buy it , I have made it a Manaul , that they might understand it , I have made it plain , and spoke to them in their own Language ; and to the Learned I say , if any such shall read this Treatise , Indocti rapiunt coelum , and though I highly prize Learning , yet I know that as to Prayer and Meditation , and all other acts of Devotion , wherein we keep a strict Communion with God , and watch over our own Souls , and experimental knowledge and acquaintance with , and inflamed affections towards God , will more avail us then all the Learning in the VVorld , and doubtless it is not generally Ignorance in those that live under Ordinances , but the Non-improvement of the Truths we know , that will undo us , if we do but improve these plain Truths , viz that God is , that there will be a Day of Judgement , that we must die , that we ought to love God with all our Heart , with all our Soul , with all our Mind , with all our Strength , that we should do as we would be done to I say , if we did but improve these into practice , we should attain to more holiness , then if we knew a thousand times more , and left those Truths ( as generally men do ) by them , as things forgotten , I doe very much think that the Truths of Religion have been spun into too fine a Thred of late dayes , and some have observed , that fewer have been converted of late years then formerly , when fundamentals have been Plainly , Powerfully , and Practically prest upon the Conscience , it is an Errour to think that Notions , so they be Spiritual , cannot be two accute or Speculative ; I have one thing to entreat of the Christian Reader , and it was one end of publinging this Treatise that I might with it publish th●se my desires . The thing that I am to request of you , will neither be charge nor trouble ; It is your frequent , serious , servent Prayers that I desire of you ; I know it is used too much as a Complement among Christians , to desire prayers of their Christian friends , and they are too often Superficially promised , and too seldom conscienciously performed : Nor would I have thee , whosoever thou art that fearest God , account this my Request a thing of course , and that it is at thy Liberty to grant it or no ; for suppose a poor Distressed Man overwhelmed , & almost swallowed up with the sense of his Miseries and wants , should with Tears and strong importunities beg relief of thee ; Dost thou think it were an Arbitrary thing ( when it was in thy power ) to relieve him or not ? Mightest thou not justly expect that the next time thou wentest to pour out thy Soul before God , that he should keep by him the denial that thou gavest that poor man , and give it thee , when thou in the distressed thoughts of thy heart , makest thy prayer to him ? and dost thou think that the Lord will hold thee guiltless , when one whose afflictions are many , Corruptions strong , Temptations to undergo , shall in the anguish and bitterness of his Spirit desire thy prayers , and thou refuse , or neglect : Consider whether at the day of Judgment thou wilt have any sufficient excuse to plead . I have sometimes thought that the Bills that have publickly been put up for the prayers of the Congregation have been too little regarded , it may be they have been too customarily and formally put up , it may be ●o , but it is not good for us to be Judges of evil thoughts , little do we know what Terrours and Fears , and Anguishes of Spirit overwhelm them , while they are so little regarded by us ; O that we were sensible of others afflictions and sorrows , whether spiritual or Temporal , as they themselves are , and as we would have them to be of ours , were our Souls in their Souls stead : And if the Lord should so by his providence order it as to bring us into those straits which we saw our brother in , and would not afford him so much as our Prayers , may we not justly expect that the next time that we our selves are in streights , our consciences should take up a Parable and Taunting Proverb against us , and say as Josephs brethren did , we are verily guilty concerning our brother , in that we saw the anguish of his soul , when he besought us , and we would not hear , therefore is all this distress come upon us . And that which I would desire thee to beg of God for me is , That he would give me sincerely to aim at his Glory in all my actions , but especially those that belong to my Ministry , that I might not be as a broken vessel , and that he would give me greater Discoveries of , and love to himself and the Lord Jesus Christ ; and that he would give me gifts , and strength , and wisdom , opportunity , and a heart to serve him , and mercies suitable to my wants , that my afflictions may be sanctified , my Temptations conquered , and my Corruptions mortified . One thing more I am to request of thee , that is , to do what I know is too much neglected by my self , and I fear by others ; Thou art to pray for a blessing upon thy self when thou readest this Treatise , and that God would make it a blessing unto others also , into whose hands it shall come : I desire you that you would help me with your prayers in this particular ; When we do but take our ordinary daily bread , we crave a blessing , how much more when we doe things that concern our eternal good ? When we take a Book , to that end , Spiritually to benefit by it , do we think that it is in our own power , or in the power of any Treatise that we read , ( without Gods assistance ) to do us good ? Nay , the Word of God it self is but a dead Letter , if the holy Spirit be absent when we hear or read it . But that thou shouldest desire a blessing upon thy self in reading of this book , is not all I request of thee , but that thou wouldest also extend thy Prayers further , even for others , that it may be also for their edification whosoever shall read it ; For as we are to pray that every Sermon we hear may be for the Spiritual advantage of others , as well as of our selves ; It holds also in reading of Treatises of Devotion . FINIS ; Books to be sold by Thomas Parkhurst , at the Bible and three Crowns in Cheapside near Mercers Chappel . A Commentary on the Hebrews , By John Owen D. D. Fol. An Exposition of Temptation , on Mat. 4 verse 1. to the end of the eleventh , by Dr. Tho Taylor , fol. A practical Exposition on the the third Chapter of the first Episile of St. Paul to the Corinthians , with the Godly Mans Choice , on Psal. 4. vers . 6 , 7 , 8. By Anthony Burgess , fol. The view of the holy Scriptures , by Hugh Broughton , fol. Christianographia o● , a Description of the multitude , and sundry sorts of Christians in the World , not subject to the Pope , by Eph. Pagit . These six Treatises next following , are written by Mr. George Swinnock . 1. The Christian Mans Calling , or , a Treatise of making Religion ones business , in Religious Duties , Natural Actions , his Particular Vocation , his Family Directions , and his own Recreation ; The first , part . 2. Likewise a second part , wherein Christians are directed to perform their Duties , as Husbands and Wives , Parents and Children , Masters and Servants , in the conditions of Prosperity and Adversity . 3. The third and last part of the Christian Mans Calling , wherein the Christian is directed how to make Religion his business , in his dealings with all Men , in the choice of his Companions , in his carriage in good and bad company , in solitariness , on a week day from morning to night ; in visiting the sick on a dying bed . 4. The Door of Salvation opened , by the Key of Regeneration . 5. Heaven and Hell Epitomised : And the True Christian Characterized . 6. The Fading of the Flesh , and the flourishing of Faith : Or , One cast for Eternity , with the only way to throw it well : All these by George Swinnock 4 to . An Exposition on the five first Chapters of Ezekiel , with useful Observations thereupon , by Will. Greenhill , 4 to . The Gospel Covenant , or the Covenant of Grace opened : Preached in New England , by Peter Bulkely . 4 to : An Antidote against Quakerisin , by Stephen Scandret . Gods holy Mind touching Matters Moral , which himself uttered in ten words , or ten Commandments ; Also an Exposition on the Lords Prayer , by Edward Elton , B. D. 410. Fiery Jesuite , or an Historical Collection of the rise , Increase , Doctrines , and Deeds of the Jesuites . Exposed to the view for the sake of London . 410. Horologiographia Optica ; Dialling Universal , and Particular , Speculative and Practical ; together with the Description of the Court of Arts , by a new Method , by Silvanus Morgan . 410. Heart-Treasure . Or , a Treatise tending to fill and furnish the head and heart of every Christian , with soul-inriching Treasury of Truths , Graces , Experiences and Comforts . Octavo 1 part . Sure Mercies of David : being the second part of Heart-Treasure . Closet Prayer . A Christians Duty ; all three by Oliver Heywood . A Practical Discourse of prayer , by Tho Cobbet . Of Quenching the Spirit , the evil of it in respect both of its causes and effects , discovered , by Theophilus Polwheile . The Re-building of London encouraged and improved in several Meditations , by Samuel Rolles . The sure way to Salvation : Or , a Treatise of the Saints Mystical Union with Christ. Antidote against Infection of a multitude ; these two by Rowland Stedman , M A. The greatest Loss , upon Matth. 16. 26. by James Lives●y , Octavo . A. defence against the fear of Death ; by Zach. Crofton . Gods Soveraignty displayed ; by Will. Geering . The Godly Mans Ark : or , City of Refuge in the day of his distress , in five Sermons ; with Mris. Moors Evidences for Heaven , by Edm. Calamy . The Almost Christian discovered : or the false Professor tryed and cast ; by Mr. Mead. Spiritual Wisdom improved against Temptations . By Mr. Mead. 1. Heaven taken by Storm . 2. The Holy Eucharist : or The Sacrament of the Lords Supper , briefly opened . These two by Mr : Tho. Watson . Nonconformity without Contravercy , by Ben. Baxter . The Parable of the great Supper . By John Crump , late of Maidstone . FINIS . Notes, typically marginal, from the original text Notes for div A65794-e1220 Mr. Holland . 
A26212	----	The meditations, soliloquia and manuall of the glorious doctour S. Augustine translated into English. Selections. English Augustine, Saint, Bishop of Hippo. 1655 Approx. 456 KB of XML-encoded text transcribed from 230 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A26212 Wing A4212 ESTC R27198 09692149 ocm 09692149 44014 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26212) Transcribed from: (Early English Books Online ; image set 44014) Images scanned from microfilm: (Early English books, 1641-1700 ; 1348:15) The meditations, soliloquia and manuall of the glorious doctour S. Augustine translated into English. Selections. English Augustine, Saint, Bishop of Hippo. The seconde edition. [17], 430 p. Printed by Mrs. Blagaert, Paris : 1655. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Theology -- Early works to 1800. Theology -- History -- Early church, ca. 30-600. Spiritual life. 2005-10 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2006-04 John Latta Sampled and proofread 2006-04 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE MEDITATIONS , SOLILOQVIA , AND MANVALL OF THE Glorious Doctour S. Augustine . translated into English. THE SECONDE EDITION . PRINTED AT PARIS , By M rs BLAGEART , M.DC.LV. THE PREFACE TO THE READER before the Meditations , Soliloquia , and Manuall of S. Augustine . THESE three little treatises of the great S. Augustine , might all well haue bene called Manualls , in respect that they are of soe smalle bulke , as with ease to be portable by euery hand . But yet as the are are little Manualls , soe with all they may be accounted great Cordialls , for the relation vvhich they haue , and for the place vvhich they deserue to hold , in the hart of man. They principally consist of most sweete affections , and aspirations , which the enamoured soule of our incomparable Saint was euer breathing out to Almighty God ; beseeching him in most tender manner , to be dravving it still , neerer to himselfe . Wee may see , hovv he aspired to perfect vnion vvith that diuine Maiestie , but withall vve must knowe , that first , he had taken paines to purge himselfe entirely , from all errour , sinne , and vanitie ; and to plant the habits of vertue in his hart , by a most attentiue and faithfull imitation of the humilitie , and charitie of Christ our Lord. Vade , & tu fac similiter . For vnlesse thou trauaile in that high way , thou wilt neuer arriue to that iourneys end . Nor art thou to looKe for any experimentall Knowledge of Gods sweetnes , till by prayer & practise of solid vertue , the bitter iuyce of sinne , and the offensiue smoake of passion be discharged . But that being done , roome is made for God , and he will maKe thee Knowe , and feele , how good he is . THE TABLE OF THE CHAPTERS contained in the Meditations . THE FIRST CHAPTER . THE Inuocation of the Omnipotent God for the amendement of his life page 1 Chap. 2. The accusation of man , and the commendation and praise , of the diuine mercy , 4 Chap. 3. The complainte of a man who is not heard by our Lord through his disobedience , page 9 Chap. 4. The feare of the Iudge page 12 Chap. 5. The Father is inuoked by the Sonne , 16 Chap. 6. Heer man representeth the Passion of the Sonne to the Father . page 19 Chap. 7. Heer man acknowledgeth that himselfe by his sinnes , is the cause of the Passion of Christ our Lord , page 23 Chap. 8. Heer man exposeth the Passion of the Sonne , to God the Father , for the reconciliation of man , page 28 Cap. 9. Of the inuocation of the holy Ghost . 35 Chap. 10. The prayer of the seruant of God conccauing humbly of himselfe , 37 Chap. 11. A Prayer to the blessed Trinity , 38 Chapter 12. A Confession of the Omnipotency , and Maiesty of God , 39 Chapter 13. How God the Eather vouchsafed to helpe mankinde , and of the Incarnation of the worde , page 42 Chap. 14. Of the confidence which a soule ought to haue in our Lord Iesus , & in his Passion , 45 Chap. 15. Of the immense charity of the eternall Father towards mankinde , page 48 Chap. 16. Of the twofolde nature of Christe our Lord , who pittyeth , and prayeth for vs. 52 Chap. 17. Of the thanks which a man owes to God , for the benefitt of Redemption , 56 Chap. 18. A prayer to Christ our Lord page 60 Chap. 19. He distinguisheth betweene that VVisdome , which is called the howse of God , and that other VVisdome which is supremely diuine , page 65 Chap. 20. He prayeth that the spirituall howse of God , may pray for him , page 70 Chap. 21. How full this life of ours , is , of bitternesse , 73 Chap. 22. Of the felicity of that life , which our Lord hath prepared , for them that loue him , 75 Chap. 23. Of the felicity of that soule which departeth hence . 78 Chap. 24. He inuoketh the Saynts , 80 Chap. 25. The desire of the soule toward the supernall Citty of Ierusalem , page 87 Chap. 26. A Hymne of Paradise , page 88 Chap. 27. Of the continuall praise , which a soule conceiueth by the contemplation of the Diuinity , 93 Chap. 28. VVhat it is to see God , and to inioy him , after a sort , and how we are to thinke of God , 98 Chap. 29. He declareth many propertyes of Almighty God , 100 Chap. 30. Of the vnity of God , and the plurality of Persons in him , page , 107 Chap. 31. A prayer to the blessed Trinity , 112 Chap. 32. That God is the true , and souuereigne life , 114 Chap. 33. Of the praise which men and Angells giue to God , 117 Chap. 34. He complayneth against himselfe for not being moued , with the contemplation of God whereat the Angells tremble , 124 Chap. 35. A prayer which greatly moueth the hart to Deuotion , and to Diuine loue , 128 Chap. 36. A most deuoute Prayer by way of thanks-giueing , 138 Chap. 37. A most holy , & most excellent Prayer to almighty God , whereby the soule is greatly moued to deuotion , page , 148 Chap. 38. A Prayer to be made in affliction , 161 Chap. 39. Another Prayer to our Lord Iesus Christe , 163 Chap. 40. Another Prayer to God. 172 Chap. 41. A Prayer vpon the Passion Christe our Lord , 180 THE TABLE OF THE CHAPTERS contained in the Soliloquia . THE FIRST CHAPTER . OF the vnspeakable sweetnes of God , pag 192 Chap 2. Of the misery and fragility of man , p. 200 Chap. 3 Of the admirable light of God , 206 Chap. 4. Of the mortality of Mans nature , 208 Chap. 5. VVhat it is , to be made nothing , 211. Chap. 6 , Of the fall of a soule by sinne , 215 Chap. 7. Of the manifolde benefits of Almigthy God , 216 Chap. 8. Of the future Dignity of Man , 221 Chap. 9. Of the Omnipotency of God , 226 Chap. 10. Of the incomprehensible prayse of God , 228 Chap. 11. Of the hope , which is to be erected towards God , 231 Chap. 12. Of the snares of concupiscence . 234 Chap. 13. Of the misery of man , & the benefits of God , 238 Chap. 14. That God doth consider the workes , and purposes of mankinde . with a perpetuall attention , 243 Chap. 15. That Man of himselfe can doe nothing without diuine grace , 248 Chap. 16. Of the temptation of the deuill , 255 Chap. 17. That God is the Light of iust Persons , 259 Chap. 18 , Of the benefits of God , 265 Chap. 19. Of the feruour of charity , 271 Chap. 20. That God hath submitted all things to the seruice of man , 274 Chap. 21. That the greatenes of the diuine counsell may be inferred by the consideration of temporall blessings , 277 Chap. 22. That the diuine sweetnes taketh away all the present bitternes of the world , 280 Chap. 23. That all our hope , ought to be placed in our Lord , 284 Chap. 24. That all our saluation depends vpon our God , 286 Chap. 25. That the will of man , wanteth efficacy towards goods workes without the grace of God , 289 Chap. 26. Of the antient benefits of Almighty God. 291 Chap. 27. Of the Angels which are deputed to the custody of man , 293 Chap. 28. Of the profound predestination , and prescience of God , 298 Chap. 29. Of them who first were iust , and afterwards became wiked , 303 Chap. 30. That a faithfull soule is a Sanctuary of God , 306 Chap. 31. That God is not to be found , eyther by the exteriour or interiour senses . 308 Chap. 32. A Confession of true faith , 322. Chap. 33. Of the Confession of our owne basenes , 331 Chap. 34. A considerations of the diuine Maiestie , 333 Chap. 35. Of the desire & thirst of a soule towards God , 338 Chap. 36. Of the glory of our celestiall country , 346 Chap. 37. A payer to the blessed Trinity , 352 THE TABLE OF THE CHAPTERS contained in the Manuall . THE FIRST CHAPTER . OF the wonderfull essence of God , page 355 Chap. 2. Of the unspeakable knowledge of God 357 Chap. 3. Of the desire of à soule which thirsteth after God , 360 Chap. 4 Of the misery of a soule which loues not God , 362 Chap. 5. Of the desire of a soule , 365 Chap. 6. Of the felicity of à soule which is freed from the prison of flesh . and bloud , 367 Chap. 7. Of the Ioyes of Heauen , page 369 Chap. 8. Of the kingdome of Heauen , pag 341 Chap. 9. How God doth comfort an afflicted soule , 343 Chap. 10. Of the sweetnes of diuine , loue , 345 Chap. 11. Of the preparation of our Redemption , 349 Chap. 12. Of spirituall ioy , 378 Chap. 13. That the VVord Incarnate is the cause of our Hope , 381 Chap. 14. How sweet a thing is is to thinke of God , 382 Chap. 15. How much tribulation endured for Christ our Lord , is to be desired , 384 Chap , 16. How the kingdome of God may be obteyned , 386 Chap. 17. VVhat a happy place Heauen is , page 387 Chap. 18. VVe cannot make any requitall to Almighty God , but only by loue , 390 Chap. 19. VVhat it is which God rereth of vs , that so we may be like himselfe , 392 Chap. 20. Of the confidence of a soule which loueth God , 394 Chap. 21. VVhat God did for man , 397 Chap. 22. Of the remembrance of the woundes of Iesus Christe our Lord , 399 Chap. 23. The remembrance of the woundes of Christ our Lord , is our remedy in all aduersity , 400 Chap. 24. An exhortation of the soule to the loue of Christ our Lord , 402 Chap. 25. That nothing can suffice the soule , but the supreme Good , page 405 Chap. 26. VVhat the knowledge of Truth is , 407 Chap. 27. VVhat at the mission of the holy Ghost doth worke in vs , page 448 Chap. 28. Of the working of that soule which loueth God , 411 Chap. 29. Of the harts true Repose , page 413 Chap. 30. VVatsoeuer doth withdraw the sight of the mind from God , is wholly to be auoyded , 414 Chap. 31. How the vision of God was lost by sinne , & that misery came so to be found out , 416 Chap. 32. Of the Goodnes of God , 419 Chap. 33. Of the delightfull fruition of God , 421 Chap. 34. That this supreme Good is to be desired , 423 Chap. 36. Of the mutuall Charity of the Saints in Heauen , 426 Chap. 36. Of the fulnes of the ioy of Heauen , 428 THE MEDITATIONS OF THE GLORIOVS Doctour S. Augustine . THE FIRST CHAPTER . He inuokes Almightie God for the amendement of his life and manners . O LORD my God! bestowe vpon my hart . that I may desire thee ; that by desiringe thee , I may seeke thee ; that by seekinge thee , I may finde thee ; that by findinge thee I may loue thee , that by loueing thee , I may be freed from all my sinns ; and that once being freed , I may returne to them noe more . O Lord my God! grant repentance to my hart , contrition to my spirit , a fontaine of tears to mine eyes , and liberality in giueinge almes , to my hands . O my King ! extinguish all desires of sense , and kindle the fire of thy loue in me . O thou my Redeemer , driue away the spirit of pride ; and grant me , through thy mercy , the treasure of thy humility . O thou , my Sauiour ! remoue from me the fury of anger , and vouchsafe me ( of thy grace ) the sheild of patience . O thou my Creator ! take all rancor from me ; and through thy meekenes , inrich me with a sweete , and gentle minde . Bestowe on me , ô most mercifull Father , a solide faith , a conuenient hope , and a continuall charity ! O thou my Directour ! remoue from me , vanity and inconstancy of minde , vnsetlednes of body , scurrility of speech , pride of eyes , gluttony of diet , the offence of my neighbours , the wickednes of detractions , the itch of curiosity , the desire of riches , the oppression , which is imposed by the mighty , the appetite of vayne glory , the mischeife of hipocrisy , the poyson of flattery , the contempt of the necessitous and poore , the oppression of the weake , the biteinge of couetousnes , the rust of enuy , and the death of blasphemy . Cutt away from me , O thou who art my maker ! all vngodly temerity , pertinacy , vnquietnesse , idlenes , sleepinesse , slothe , dullnes of minde , blindnesse of hart , stiffnes of opiniō , harshnesse of conuersation , disobedience to vertu , and opposition to good aduice , vnbridlednesse of speech , oppression of the poore , violence of the riche , slaunder of the innocent , sharpnesse towards my seruants , ill example towards myne acquaintance , and hard-hartednes towards my neighbours . O my God , and my mercy , I beseech thee , by thy beloued Sonne , grant that I may performe the workes of mercy , and pitty ; sufferinge with the afflicted , aduising such as erre , succourring such as are miserable , supplying such as are in want , confortinge such as are in sorrow , releiuing the oppressed , refreshing the poore , cherishinge the spirits which are wounded ; forgiueing those that trespasse against me , perdoninge such as doe me wronge , loueing them , who hate me , rendringe good for euell , dispiseing none , but honouringe all , imitating the good , takeing heed of the bade , imbraceing vertue , reiectinge vice , haueing patience in aduersity , and moderation in prosperity ; and , that , keepeing a guard vpon my mouth , and shuttinge the doore of my lipps , I may despise , all earthly , and aspire to heauenly things . CHAP. II. The accusation of man , and the commendation & praise , of the diuine mercy . BEhold , ( O thou who haste framed me ) how many things I haue desired , while yet I deserue not , so much as a fewe . I confesse , woe is me . I confesse that not onely these graces , which I haue begged , are not due to me , but rather many , & most exquisite torments . Yet doth the example of the Publicanes , and Harlotts , & murthering theeues , giue me harte ; who beinge suddenly drawne out of the very iawes of the enimy , haue beene imbraced , in the bosome of the good sheepheard . And thou , ô God , the Creator of all things , though in all thy workes thou be admirable , yet we beleiue that thou art much more admirable , in the workes of mercy . Wherupon thou saidst , by a certaine seruant of thine , His mercyes are ouer all his workes . And we doe confidently hope , that it was , as if thou hadest spoken it of euery one of vs in particuler , when thou didst thus expresse thy selfe of the whole people : saying , But I will not remoue mercy from it : For thou despisest noe man , thou reiectest noe man , thou abhorrest noe man , vnlesse perhaps it be some one , who is so mad as to abhorr thee . When therefore thou art angry , thou dost not onely not strike the offenders , but euē impartest blessings to them ; if they giue ouer offending . O thou , my God! the very horne of my saluation and my vpholder , I wretched creature , haue offended thee : I haue done wickedly in thy sight : I haue deserued thy wrathe : I haue prouoked thy fury : I haue sinned , and thou hast suffred me : I haue offended , and thou yet endurest me . If I repent , thou pardonest ; if I returne , thou receiuest ; nay more then this , whilest I am deferring , thou expectest me . Thou dost reduce me when I err : thou inuitest me when I resiste : thou staiest for me when I am dull , thou imbracest me when I returne : Thou teachest me when I am ignorant : thou cherrishest me when I am afflicted : thou raisest me whilest I fall : thou restorest me when I am fallen : thou giuest me when I aske : thou art found when I seeke thee ; and thou openest when I knock . O Lord , the God of my saluation ! behold , I know not what I may alledge : I know not what to answere : I haue no refuge , nor hole to retire my serfe into from thee . Thou hast showed me the way of good life , and thou hast giuen me knoweledge how to cōduct my selfe : thou haste treatned me with the feare of hell , thou hast allured me with the hope of the glory of heauen And now , O Father of mercyes ! ô God of all consolation , strike through my very flesh with thy feare ; to the end , through feare I may auoide that which thou threatnest ; and restore to me the ioy of thy sauing grace , that by loue , I may obteyne the thinges which thou promisest . O Lord ! my strength , and my fundation , my God , my refuge , & my deliuerer , inspire me with what I ought to thinke of thee ; teach me with what words I should inuoke thee ; impart the power of performeinge those workes , wherby I may please thee . I know there is one thing , wherby thou art appeased , & an other which thou art not wont to despise . To witt an afflicted soule , is a sacrifice to thee : and thou vouchsafest to accept an humble and contrite hart . O my God , and my helper ! inrich me , I beseech thee , with these guifts ; defend me against mine enemy by these graces ; impart this refreshinge to me , against the burninge heat of sensualityes , and lett this refuge be open to me , against the importunity of all inordinate desires . O Lord ! the strength of my saluatiō , doe not permitt me to be of them , who beleeue in thee for a season ; but in the tyme of temptation departe from thee . Ouer shadow this head of mine , in the day of battell O thou who art my hope in the tyme of affliction , and my saueing health in the tyme of tribulation . Behold , ô Lord ! ô thou my light , and my saluation ! I haue begged those things of thee which I neede : I haue intimated those things which I apprehend and feare , but my conscience fills me with remorse , the secretts of my hart reprooue me , and that which loue gathered together , feare scattereth ; and that which zeale moues me too , distrust drawes me from . My sinns , giue me terrour , but thy pitty putts me into hope ; thy bounty exhorts me , though myne owne malignity holds me back . And that I may confesse a truth , the images , and representations of my old sinns , be still obtrudeing themselues on my memory , & they hold me downe from presumeing too farr . CHAP. III. The complainte of a man who is not heard by our Lord , through his disobedience . FOr in fine , when a man is worthy of hate , with what face shall he desire fauour ? To whome punishment is due , what rash boldnes is it for him , to expect glory ? He prouoketh his Iudge , who instead of giueinge satisfaction for his offence , pretends to be honored with rewards . He insults vpon his Kinge , who beinge obnoxious to punishment , will aduenture to begg a prize which is not due to him . And that foolish sonne , would exasperate the tender hart of his father , who ( hauinge reproached the same father ) would presume to vsurpe the honour of the inheritance , before he had disposed himself to pennance . What is this , ô my deare Father , which I say I haue done ! I haue deserued death , and yet I aske life . I haue offēded my souueraigne Kinge , whose aide I doe yet thus impudently implore . I haue despised my Iudge whome thus rashly , I desire to be my helper . Most insolently haue I refused , so much as to harken to my Father , whom yet I am presumeinge , to haue for my defender . Woe be vnto me , how late doe I come : woe be to me , how slack am I in makeing haste ; woe be to me , who am runninge still , hauing receiued fresh wounds and yet vouchsafe not when I am wel , to preuent the pearcinge of new arrowes . I haue neglected to forsee the darts before they came ; but now that I behold my death at hand , I am full of trouble . I added wounds to wounds , because I feared not , to add crimes to crimes . My ancient scarrs , I haue broken through with new violence ; because my late iniquities , haue corresponded with my ancient sinns ; and that which thy diuine phisick had cured , and closed ; the itch of my frensy , hath opened againe . The skinn which being drawen ouer my wounds , did conceale my infirmity , hath putrified by the breaking out of filthy blood ; whilest that iniquity which I iterated , did euacuate the mercy which thou dist grante . For I well know , how it is written : In what houre soeuer the iust man shall sinn , all his iustice shal be forgotten . And now if the iustice of the iust man shal be forgotten when he falls , how much more shall the peunance of a sinner be forgotten , if he returne againe to comitt those sinns ? How often , like a dogg , haue I returned to my vomitt , and like a sowe , haue I weltered againe , in the mire ? I may wel confesse it , for it is impossible , but I should remember it . How many ignorant persons haue I taught the way how to sinn ? how many haue I persuaded , who had no minde to it ? I haue compelled such as resisted ; and I haue consented to such as desired . For how many haue I laide a snare , who were already in the right way ? and for others who sought that way , I haue digged a pitt , and to the end that I might not abhorr the doeinge of these things , I feared not to cast them out of my minde . But thou ô iust Iudge , who sealest vp the accounts of my sinns , and who standest watchinge ouer all my wayes , and haste numbered euery one of my stepps ; thou I say , heldest thy peace , thou hast euer beene silent , and euer patient . But woe is me , thou wilt at length cry out , like a woman who is in the torment of child-bedd . CHAP. IV. The feare of the Iudge . O God , of Gods , O Lord who art too hard for the malice , and sinn of man. I knowe that one day thou wilt appeare ; I know that thou wilt not be allwayes silent , when the fire shall burn in thy sight , and that strong tempest , shall compasse thee inn round about ; when thou shalt call the heauen & earth , at such tyme as thou wilt iudge thy people . And behold all my iniquities shal be discouered then , before so many thousands of nations ; and all my greiuous crimes not onely , deeds , but euen words , and very thoughts themselues , shal be manifested , to so many legions of Angells . Before so many iudges , shall I , desolate creature , stand , as there wil be men , who haue farr outstripped me in good workes . By so many reprouers shall I be confounded , as haue giuen me examples of good life . And by so many witnesses shall I be conuinced , as haue taught me by good speeches ; and instructed me , toward an imitation of them , by their good examples . O my Lord , I can lighte vpon nothinge which I may say ; nothing doth occurr which I can answere . And now , whilest I am subiect to this sharp triall , my conscience racks me , the secrets of my hart torment me , couetousnesse streightens me , pride accuses me , enuy consumes me , concupiscence inflames me , lust importunes me , gluttony dishoners me , ebriety ouercomes me , detraction tears me , ambition supplants me , greedinesse disquiets me , discorde scatters me , anger disturbes me , mirth dissolues me , heauinesse oppresseth me , hypocrisy deceiues me , flattery alters me , fauour exalts me , & slaunder wounds me . Behold ô thou , who art my deliuerer from these feirce nations ! behold who they be , whome I haue liued with all , from the very day of my birth ; whome I haue obserued , and to whome I haue dedicated my selfe . Those very imployments which I loued , condemn me ; they which I praised , dishonored me . These are those frends with whome I did so carefully comply ; those Maisters , whose direction I followed , those Lords whome I haue serued ; those Counseillers whome I haue beleeued ; those citzens with whome I haue dwelt ; & those domesticks whome I haue consented too . woe is me , ô my King , and my God , that my habitation here , is so much prolonged . Woe is me ! O thou light of mine eyes , that I haue dwelt amongst the inhabitants of Cedar . And if holy Dauid could say that he had dwelt much with them , how much more , may I wretched creature say ( O thou my God , and my strong fundation ) that my soule hath dwelt too much with them ; for in thy sight , noe man liueinge can be iustifyed . My hope is not reposed in the sonnes of men , for if thou iudge them ( when thy mercy is laide a side ) whome wilt thou be able to finde iust ? And if thou preuent not the wicked man by showeing mercy ? thou wilt not finde any good man , vpon whome to bestowe thy glory . For I beleeue ( O thou who art my saluation ) that which I haue beene told , that it is thy mercy which bringeth me to pennance . Those lipps of thy mouth more sweete then Nectar , haue sounded forth these words : Noe man can come to me , vnles my Father who sent me , drawe him . Because therfor thou haste instructed me : because by that instruction , thou hast mercifully framed me ; as now I am ; I doe with the most inward marrow of my soule , and with all possible strife of my hart , inuoke thee , ô Omnipotent Father , with thy most beloued Sonne ; and thee , ô most sweete Sonne , with the most excellent souueraigne Holy spirit , that thou wilt draw me towards thee , & that so I may runn after the fragrance of thy pretious odours : and that I may doe it most dearely . CHAP. V. The Father is inuoked by the Sonne . INuoke thee , ô my God! I inuoke hee , because thou art present , to all such as call vpon thee , in the way of truth : for thou art Truth . Teach me , ô holy Truth , by thy mercy , how I may inuoke thee , in thee , because I know not how that must be done ; and therefore I doe most humbly begg of thee , to be taught by thee For to be wise without thee , is to play the foole ; but to knowe thee , is perfectly to be wise . Teach me , ô diuine Wisdome , and instruct me in thy lawe , for I beleeue that he whome thou teachest , and whome thou instructest in thy lawe , shal be happy . I desire to inuoke thee , and I beseech thee , that it may be in all Truth What is it to call vpon Truth , in Truth , but to call vpon the Father in his Sonnes . Thy speach therfore , ô holy Father , is Truth , and Truth is the beginninge of thy words . For this , is the beginninge of thy words , that in the beginning was the word . In the very beginning doe I adore thee , who art the prime , and supreame beginninge . In that very worde of Truth , doe I also inuoke thee ô perfect Truth , in which word I beseech thee , who art that very Truth , that thou will direct , and teach me that Truth . For what is more delightfull , then to inuoke the Father , in the name of his onely begotten Sonne ; to induce the Father to mercy , by the remembrance of his Sonne ; & to mollify the Kings hart by the mention of his dearest Sonne . For thus doe prisoners vse to be freed from their restrainte : So are slaues , freed from their chaines ; and men who are lyable to the sadd doome of death , are not onely absolued ; but growe intitled , sometymes , to extraordinary fauour , when they putt angry Princes in minde , of the loue they beare to theyr progeny : And when the intercession of the Sonne is imployed , the poore slaue is wonte to auoide the punishment of his Lord. Iust so , ô thou Omnipotent Father , I begg of thee , by thine Omnipotent Sonne , that thou wilt drawe my soule out of prison , that I may confesse to thy name . I beseech thee , by that onely begotten Sonne of thine , who is coeternall with thee ; that thou wilt discharge me , from these fetters of my sinns ; and that by the mediation of thy most pretious issue , who is sitting at thy right hand ; thou wilt , of thy goodnes , restore me to life , who for my great demerits am threatned with the sentence of death . For I know not what other intercessor I should be able to vse towards thee , but him who is propitiation for our sinns , and who sitteth at thy right hand pleadinge for vs. Behold , ô God the Father , him who is my aduocate with thee . Behold that supreame Bishop , who hath noe need to be expiated by any others blood , because he is resplendent by being all bathed , in his owne . Beholde here the holy Sacrifice which is holy , perfect , and wel pleasing ; & which is offered in the odour of sweetnes , & so accepted . Behold the lamb without spott , who is silent before the shearrer ; and who being beaten vpon the face with blowes , and defiled with spittle , and reproached with scorne , did not yet so much as open his mouth . Behold , he who neuer committed sinn , hath borne our sinns ; and by his owne wounds , hath cured our diseases . CHAP. VI. Here man representeth the Passion of the Sonne to the Father . BEholde deare Father , thy most holy Sonne , who hath suffered such bitter paines for me . Behold ô most clement Kinge , who it is that suffers , and mercifully remember , for whome he suffers . Is not he , ô my Lord , that innocent person , who beinge thine onely Sōne , was deliuered by thee , to the end that he might redeeme thy slaue ? Is not he the author of life , who yet is carried like à sheepe to slaughter ; and being made obedient to thee , did not feare to vndergoe a most outragious kinde of death , which was most hydeously greiuous ? Call to minde , ô thou who art the dispenser of all saluation , that this is , that very he , whome although thou didst begett , out of thyne owne substance , and strength ; thou didest yet ordeyne to be partaker of my infirmity . Yea this indeed is that Deity of thyne , which apparelled it selfe with my nature , & that nature ascended vp to the tree of the Crosse , & endured bitter torment in the flesh , which it assumed . Send downe , ô Lord my God , the eyes of thy Majesty , vpon this worke of thy vnspeakable piety . Behold thy sweete Sonne , beinge stretched out from head to foote . Beholde those innocent hands all distillings with his pretious blood , and thou beinge once appeased , forgiue the wickednes which my hands haue wrought . Consider that disarmed side of his , which is pearced by the pointe of a cruell Launce ; and renew me in that most sacred springe , which I beleeue flowed downe from thence . Cast an eye towards those immaculate feete of his , which neuer stood in the way of sinners , but did alwayes walke in thy Lawe . See how they are fastned , with cruell nailes , and doe thou perfect my paces in thy pathewayes , and mercifully make me hate all wayes of wickednes . Remoue the way of iniquity from me , and of thy goodnes , make me choose the way of truthe . I beseech thee , ô Kinge of Saynts , by this Redeemer of mine , that thou wilt make me runn with speed through the way of thy Commandemētes , that so I may be vnited to him in spiritt , who disdayned not to be vested with my flesh . Dost thou not , ô holy Father , obserue how that most deere head of thy Sonne ( he being yet but in the flower of his youth ) is hanging downe vpon that necke , which is as white as snowe , and doth resolue it selfe into a most pretious death ? Beholde , ô thou most meeke Creator , the humanity of thy beloued Sonne ; and take pitty vpon the weakenes of our fraile nature . That bare brest of his , is lilly-pale ; that side is all read , and goared with blood , those bowells are withered , with being stretched out , those sweete bright eyes doe languish ; that imperiall face is all discoloured ; those long and gracefull armes , are growen stiffe ; those marble thighes are hanging downe ; and those springs of that pretious blood , doe bedew , & bathe , his transperced feete . Behold ô glorious Father the torne lymms of thy most beloued Sonne ; and in thy mercy , remember that he carrieth my nature about him . Behold the punishment of that man , who is God ; and release the misery of that man who was created by him . Behold the punishment of the Redeemer , and remitt and pardon his offence who is redeemed . This is he , ô my Lord , whome thou didst strike for the sinns of thy people , though he be still that beloued , in whome thou art so well pleased . This is that innocent person , in whome noe guile was found , and yet , he was esteemed to be one of the wicked . CHAP. VII . Here man acknowledgeh that himselfe by his sinnes , is the cause of the Passion of Christ our Lord. WHAT hast thou committed , ô thou most sweete childe , that thou shouldest so be iudged ? what hast thou committed , ô most amiable yonge man , that thou shouldest be treated so ? what is thy wickednes ? what is thy cryme ? what is the cause of thy death ? what is the occasion of thy condemnation ? It is I , it is I , who am that wound , which putts thee to payne , and I am the cryme which kills thee : and I am the man who deserued that death which thou endurest . I am the wickednes , wherof reueng is taken vpon thee . I am that sornes of thy Passion : I am the labour of thy torment . O admirable kind of sentence ! O disposition of an vnspeakable mistery ! The wicked man sinns , and the iust man is punished : The guilty person offends , and the innocent man bears the blowes ; the impious man errs , and the holy man is condemned . That which the wicked man deserues , the holy man endures ; that which the slaue borrowes , his Lord pays ; that which man committs , God vndergoes . How lowe , ô Sonne of God , how lowe did thy humility descend ? how high did thy charity burne vp ? how farr did thy piety proceed ? howe wide did thy benignity extend ? whither did thy loue aspire ? and where did thy compassiō arriue ? For it is I , who haue done wickedly , and thou art punished . I , who haue committed the cryme , and thou art layd vpon the Racke . I , grewe proude , and thou art humbled . I was puffed vp , and thou art extenuated . I haue showed my selfe disobedient , and thou being obedient , dost answeare for the paine due to that disobedience . I haue obeyed the temptation of gluttony , and thou art halfe consumed for lacke of meate . Distempered affection drewe me on apace to vnlawfull concupiscence ; and perfect charity was that , which led thee on to the Crosse . I presumed to doe that which was forbiddē , thou didst vndergoe torments . I am delighted with meate , thou art in labour vpon the Crosse . I am fed with delight : thou art torne with nailes . I tasted the sweetnes of the apple ; thou the bitternes of gall . Eue laughs , & congratulats my sinn with me ; but Mary weeps and takes compassion with thee . Behold , O Kinge of glory , behold how my impiety , and thy piety , are made apparent by one another . Beholde how my iniustice & thy Iustice are made cleerly manifest . What! O my King , and my God , shall I render for all those things , which thou hast bestowed on me ? For there is nothinge to be found in the hart of man , which can beare any portion to thy singular benefites . Can the sharpnes of mans conceite , thinke of any thinge , to which the mercy of God may be cōpared ? Noe , it is not in the power of a creature to performe any seruice that can make full amends to his Creator . But yet , O Sonne of God , there is somewhat in this admirable dispensation of thine , there is some what , wherein my frailty may answeare , in some small proportion to what I owe if by the visitation of thy holy Spiritt , my contrite hart , may crucify my flesh with the vices , and concupiscences therof . And when this fauour is granted me by thee , I doe already , as it were , beginn to suffer sweetly with thee , because thou didest vouchsafe to dye for my sinns . And thus by the victory of the inward man , he is prepared through thy help , toward an euident triumph ; so that the spirituall persecution being ouercome , he fears not to submitt himselfe , for the loue of thee , to a materiall sword . And in this manner , if it be pleasinge to thy mercy , the weakenes of our condition wil bee able , accordinge to our litle strength , to correspond with the greatenesse of our Creator . This , O deare Iesus , is that celestial medicine : this is the antidote of thy loue . I beseech thee , by those ancient mercyes of thyne , infuse some such thing into my wounds , as wherreby , I ( casting vp the contagion of vipers , which I haue suckt ) may be reintigrated to my former health , and that vpon the taste of the Nectar of thy diuine sweetnes , I may be drawen to despise the inticeinge vanities of this world , with my whole hart ; and that , by thy goodnes , I may not be freighted with any aduersity which can happen here ; but , being mindefull of that nobility which is to last for euer , I may still loath the windes of this transitory world . Lett nothinge , I beseech thee , be delightfull to me , witheut thee . Lett nothinge be pleasinge , nothinge be pretious , nothinge beautifull besides thee . Lett all things , I beseeche thee , growe base , & odious without thee . That which is contrary to thee , lett it be troublesome to me , and lett thy good pleasure , be my eternall desire . Lett it be à tedious thing to me , to reioyce without thee ; and lett it delight me , to be greiued for thee . Lett thy very name , be a ioy to my hart ; and lett the comfort of thy memory , bring my tears , which may be the bread I feed on , day and night , whilest I seeke thy lawe . And lett that lawe be esteemed by me , beyonde thousands of gold and siluer . Lett it be an amiable thinge for me , to obey thee , and execrable to resiste thee . I beseech thee , ô my hope , by all thy workes of pitty , that thou wilt haue mercy vpon my sinns . Make mine ears stand open to thy Commaundements . And I beseech thee , by thy holy Name , lett not my hart decline towards the words of malice , to the makeinge of excuses vpon excuses , of my sinns : and I beseech thee also , by that admirable humility of thine , that the foote of pride may not come towards me , and that the hand of a sinner may not stirre me . CHAP. VIII . Here man exposeth the Passion of the Sonne , to God the Father , for the reconciliation of man. BEholde , O thou Omnipotent God , the Father of my Lord , dispose thou graciously , and haue mercy on me . I beseech thee , I say , since whatsoeuer I haue conceiued to be best , I haue deuoutly offerred ; and whatsoeuer I haue found to be most excellent , I haue humbly presented to thee . I haue left nothing in my selfe , which I haue not exposed to thy Maiesty ; Nothinge now remaines for me to adde , for I haue fastned all my hope on thee . I haue directed to thee , thyne owne deare Sonne , who is mine Aduocate . I haue placed that glorious ofspringe of thine , as a mediatour betweene thee , and me . I haue placed him , as I said , for an intercessour ; by whose meanes I hope for pardon . I haue offred by these wordes of myne , that Word of thine , who , as I said before , was sent , for the pardon of my sinnes ; and I haue recounted to thee , the Passion of thy most Holy Sonne , which I beleeue he hath endured for me . I beleeue that the Deity was sent by thee , and that it tooke vpon it selfe , my humanity ; wherein he disdained not to suffer blowes , fetters spittings , and scornes ; yea euen the Crosse , Nailes , and Launce . His Humanity was intertained with the cryes of infancy ; it was bound in by the swathinge cloathes of that tender age ; it was vexed by the labour , and sweat of his youth ; it was extenuated also by fastinge , afflicted by watchinge , and wearied out by trauelling . It was afterwardes loaden with stirpes , and torne in sunder with other torments . It was ranked amongst the dead , and when once it was indued with the glory of Resurrection , he introduced it into the ioyes of heauen . This is that , which must appease thee , and this must propitiate for me . Obserue therefore here , O God with mercy , what Sonne thou hast begotten , and what slaue thou hast redeemed . Obserue who is the Maker , and despise not the thinge which he hath made . Imbrace thou the sheepheard with ioy , and with mercy looke vpon that sheepe , which he hath brought home vpon his owne shoulders . This is that most faithfull sheepheard , who with many , and greate laboures , hath fought this poore sheepe , which so long was erring vp and downe , by those abrupt , and rocky hills , and by those precepices , which ouerlooke those vallies . And who when it was euen dyinge , through the faintnesse to which it was growen by that tedious errour , and exile ; yet as soone as he could meete with it , he did with ioy putt himselfe vnderneath it ; and with an admirable exercise , and strife of charity , he raised it out of that profound pitt of confusion ; and haueinge imprisoned it in his owne bosome , by deare imbracements , he brought that one which he had lost , to the ninty nine which remayned . Behold , O Lord my Kinge , and my God Omnipotent ! Behold how the good Pastor brings thee , that which thou haste committed to his charge . He vndertooke the saluation of man by thy direction , and he restores him to thee , free from all infection . Behold how thy most deare Sonne reconciles thy Creature to thee , which had wandred from thee so farr . Behold how that meeke Pastor of mine , brings back to thy flocke , that which the violent theefe had driuen away . He restoreth that slaue to thy sight , whome his owne conscience had made a fugitiue ; that he , who of himselfe deserued punishment , by meanes of him , may obteyne pardon ; and that he to whome hell was due for his sinnes , by the meanes of so great a Captaine , may confide that he shal be recalled to his country . I was well able , O holy Father , to offend thee of my selfe ; but of my selfe , I was not able to appease thee . Thy beloued Sonne , O my God , is become my helper , participateinge of my humanity , that he might cure my infirmity ; that so from whence the cause of mine offence was growen , from thence he might offer the Sacrifice of praise to thee ; and might therby make me acceptable to thy mercy ; since , he showeth himselfe , sitting at thy right hand , as a confort of my substance , and nature . Behold , this is my hope , this is all the confidence I haue . If thou despise me , as thou hast reason for my sinn , yet looke back vpon me at least with mercy , for the loue of thy beloued Sonne . Consider that , in thy Sonne , wherby thou maisttake pitty vpon the slaue . Behold the mistery of his Incarnation , and pardon the sensuality of my conuersation . As often as thou beholdest the wounds of thy blessed Sonne ; I beseech thee , lett my wickednes shrink out of thy sight . As often as thy pretious blood , lookes read from that holy side , I beseech thee , that the spotts of my corruption may be washed away . And as flesh prouoked thee to wrath , so lett flesh , I beseeche thee , incline thee to mercy . And in fine , as flesh seduced vs to sinn , so lett flesh bring vs back to pardon . It is much that my impiety diserueth ; but yet it is much more which the piety of my Redeemer doth iustly exact . My iniustice is great , I confesse it : but farr greater is the Iustice of my Redeemer . For , as much as God is Superior to man , so much is my malice inferior to his goodnes , both in quantity and quality . For in what hath man sinned , wherin the Sonne of God , being made Man , hath not redeemed him ? What pride was able to swell so highe , as that so great humility would not be able to beate it downe ? What dominion of death could be so absolute , which the torment of the Crosse , indured by the Sone of God , will not destroy . Infaillibly , O my God , if the faults of a sinfull man , and the grace of him who redeemed them , be putt into an equall ballance , the East will not be found so farr distant from the west ; nay the lowest parte of hell , will not be found so farr distant from the highest pich of heauen , as they two will be . Now therfore , O thou most excellent Creator of light , pardon my faults , through the immense labours of thy beloued Sonne . Lett now I beseech thee , his piety propitiate for my impiety ; his modesty for my peruersity ; his meekenes for my rudenes ; his humility for my pride ; his patience for my impatiēce ; his benignity for my harshnes ; his obedience for my disobedience ; his tranquillity for my vnquietnesse , his sweetenes for my bitternesse ; his mildnesse for my anger ; and let his charity ouerworke my cruelty . CHAP. IX . Of the inuocation of the Holy Ghost . O Loue of that diuine power , the Holy communication of the Omnipotent Father , and of the most blessed Sonne , O thou Omnipotent Holy Ghoste , the most sweete comforter of the afflicted ; slipp thou downe euen very now , by thy puissant vertue , into the most secrett corners of my hart , and by the splendor of thy cleere light , illuminate , ( ô thou deere dweller in our soules ) these darke retreyts of our neglected habitations ; and by thy visitation , and by the abundance of thy dewe from heauen , make my soule growe fruitfull , which by reason of so longe a drought , is all deformed and decayed . Wound thou the most retyred parts of this inward man , with the darts of thy loue ; and inflame , and pearce the very marrowe of my dull hart , with those healthfull fires of thine . And by the flame of thy holy feruour , illuminate thou and feed the very interiour , both of my whole body and minde . Giue me once to drink of the torrent of thy delights : that now I may noe more haue a minde , so much as euen to taste , of the pestiferous sweetnesse of wordly things . Iudge , me , ô Lord , and discerne my cause from all wicked people , and teach me to doe thy will , for thou art my God. I beleeue therfore , that whomesoeuer thou dost inhabite , thou dost build vp a dwellinge place in him both for the Father and the Sonne . Blessed is he , who shall arriue to intertayne thee ; because by thee , both the Father & the Sonne will remaine with him . Come , come euen now , O thou moste benigne Comforter of all woefull soules . Thou , who protectest them , when they haue most need , and art their helper in tribulation . Come , ô thou clenser of sinns , and curer of wounds . Come , ô thou strength of the weake , ô thou who stayest such as are falling . Come ô thou teacher of the humble , and distroyer of the proude . Come , ô deare Father of Orphants , and fauorable Iudge of widowes . Come , thou hope of the poore , & thou cherisher of such as fainte . Come , thou propitious starr of such as sayle , & thou hauen , against the danger of shipwrack . Come , ô thou excellent ornament , of such as liue ; & the onely helpe of such as dye . Come , ô most holy Spiritt : Come , and haue mercy on me ; make me fitt for thy self , & condiscend to me with pitty , that my meanenesse may growe pleasing to thy greatnesse , and my weakenes to thy strength . Accordinge to the multitude of thy mercyes ; through Iesus Christe my Sauiour , who with the Father doth liue ad reigne in thy vnity , for euer , and euer . Amen . CHAP. X. The Prayer of the Seruant of God conceauing humbly of himselfe . I Knowe , O Lord , I knowe , and I confesse that I am not worthy , that thou shouldest loue me ; but yet at least , it is certaine , that thou art not vnworthy to be beloued by me . It is true that I am vnworthy to serue thee ; but it is also true , that thou art not vnworthy to be serued by thy Creatures . Giue me therfore somewhat , O Lord , of that which maketh thee so worthy , and so I shall growe worthy , who am vnworthy . Make me cease from sinn , by what meanes thou wilt ; to the end that I may serue thee as I ought . Grant that I may so addresse , and order , and end my life , that I may sleepe in peace , and repose in thee . Grant that in the end , the sleepe of death may receiue me with rest ; rest with securiry , and security with eternity . Amen . CHAP. XI . A Prayer to the blessed Trinity . WE confesse to thee , with our whole hart , and with our mouth , we praise and blesse thee , O God the Father , who art vnbegotten ; and thee , O God the Sonne , who art the onely begotten ; and thee , O God the holy Ghoste , who art the Paraclete . To thee . O holy , and indeuiduall Trinity , be glory for all eternityes . Amen . CHAP. XII . A Confession of the Omnipotency , and Maiesty of God. O Supreame Trinity , O thou sole power , & vndeuided Majesty , O God of ours , O Omnipotent God , I confesse to thee , who am the vnworthyest of thy seruāts , and the weakest of thy mēbers . I cōfesse to thee in thy Church , and I giue thee honor , by offering thee a due sacrifice of praise , according to that little power , and skill , which thou haste vouchsafed to affoord me , thy miserable creature . And because I haue no external presents , which I can make to thee , therfore these desires , and vowes of seruice and praise , which by the guift of thy mercy are in me , behold , how with an vnfained faith and with a pure conscience , I offer them to thee , not onely with a good will , but with a hart , which is full of triūph , and ioy . I beleeue therfore with my whole hart , and I confesse with my mouth , O thou Kinge of heauen , ad Lord of earth , that thou the Father , the Sonne , and the Holy Ghoste , art in Persons three , and in Substance one , & that thou art God Omnipotent , of one simple , incorporeall , inuisible , and vncircumscribed nature . That there is nothing either aboue thee , or belowe thee , or greater then thou ; but that thou art sublymely , and absolutely perfect , whithout the least deformity . Great , without quantity , good without quality , eternall , yet wholly without Tyme . That thou hast life without death ; that thou art strong without any weakenesse ; true without falshoode ; euery where present , without being scituated any where ; filling all things , yet without any extension ; occurringe euery where , yet without any crossinge , or contradiction . Transcending all things , without Motion ; remaneinge in all things , without Station ; creatinge all things , without looseinge , or wantinge any thing , and ruleinge all things without labour . Giueinge a beginninge to all things , thy selfe haueinge noe beginninge ; makeing all things changeable , & beinge yet vnchangeable in thy selfe ; being infinite in thy greatenesse , Omnipotent in thy power , souuereigne in thy goodnesse , inestimable in thy wisdome , terrible in thy decrees , iust in thy iudgements , secret in thy thoughts , true in thy wordes , holy in thy workes , & plentifull in thy mercyes . Towards sinners , thou art most patiēt ; towards penitents thou art most pittifull . Thou art euer the same , eternall , sempiternall , immortall , & vnchangeable God , whome neither space can dilate , nor littlenesse of place can streighten , nor any receptacle can keepe in , or constraine , nor the will vary , nor partiality corrupt ; nether doe sad things afflict thee , nor ioyfull things transport thee . From whome neither forgetfullnes takes any thinge , neither doth memory restore any thing ; neither doe things past passe away ; nor future things succeed To whome neither the first gaue beginninge : nor the continuance of tyme increase : nor shall any accident giue it any end . But thou liuest for all eternity , both before , and in , and through all aages And lett immortal praise , and eternall glory , and souuereigne power , and supreame honor , and a Kingdome , & Empire for all eternity , remaine with thee , through those infinite , vnwearied , and immortall ages , of ages . Amen CHAP. XIII . How God the Father vouchsafed to helpe mankinde , and of the Incarnation of the worde . HItherto , O Omnipotent God the beholder & searcher of my hart , I haue confessed the Omnipotency of thy Maiesty , and the maiesty , of thy Omnipotency . But now , as I beleeue with the hart to Iustice , so will I confesse before thee , with the mouth to saluation , in what sort thou haste beene pleased , at the end of many ages , to releiue the misery of mankinde . Thou , O God , and our onely Father , wert neuer to be sent any whither . But of the Sonne , the Apostle writeth thus , When the fullnes of tyme was come , God sent his Sonne . When he saith sent , he doth sufficiently showe , that then he came sent into this world , when being borne of the euer B. Virgin Mary , he became , and appeared , true and perfect man , in flesh . But what is that , which that cheife of all the Euangelistes saith : He was in the world , and the world was made by him . He was sent thither in his Humanity , who was euer , and is there , by his Diuinity . Now , that this Mission is the worke of the whole blessed Trinity , I confesse with my whole hart , and mouth . But how then didst thou loue vs , O thou holy and good Father ? how much didst thou loue vs , O most deare Creator ; who didst not euen , spare , thyne owne Sonne , but didst deliuer him vp for vs wretched Creatures , He was subiect to thee , euen vnto the death , and that , the death of the Crosse , takeinge the hand-writinge of our sinns and nailinge it to the same Crosse . He crucified also sinn it selfe , and killed death : He , who onely is free amongst the dead ; haueing power both to lay downe his life for vs , and afterward , to take it vp againe . Hence was he both the conquerer and Sacryfice . And therfor the Conquerer because the sacryfice for vs To thee he was the Preist , and the Sacrifice ; and therfore the Preist , because the Sacrifice . Most iustly haue I a strong hope in him , that thou for his sake , who sitteth at thy right hand , and is continually interceedinge for vs , wilt cure all our languishing diseases . For my infirmityes , O Lord , are great and many ; great they are and many . The Prince of this world hath much to say against me , I knowe and cōfesse it , yet deliuer me I beseeche thee , by that Redeemer of mine , who sitteth at thy right hand , in whome he was able to finde none of his malice By him I beseeche thee , to iustify me ; by him , who comitted noe sinn , nor was there any guile found in his mouth . I beseeche thee by that head of ours , in whome there is noe one little spott , deliuer this member , which yet is his , how weake and poore soeuer it be . Deliuer me , I beseeche thee from my sinns , my vices , my faults , and my negligence . Fill me with thy holy vertues , & make me of most innocent conuersation . And grant , for thy holy names sake , that I may continue euen to the very end , in those good workes , which thou commaundest , according to thy holy will. CHAP. XIV . Of the confidence which a soule ought to haue in our Lord Iesus , & in his Passion . I Could easily haue despaired , through the excesse of my greiuous sinns , and of my infinite negligences , if thy word , O God , had not become flesh , and had not dwelt amongst vs. But now I dare not despaire , because when we were enemyes we were reconciled , by the death of thy Sonne , & how much more now , we beinge already reconciled , shall we be saued by him ? For all the hope , and stay of all my confidence , doth consist , in that pretious blood of his , which was shed for vs , and for our saluation . In him doe I take breath ; and hopeing firmely in him , I earnestly desire to come to thee ; not haueinge any iustice of mine owne , but that which is in thy Sonne , our Lord Iesus-Christe . We doe therfore thank thee . O most Clement , and benigne louer of mankind ; who when we were not , didst powerfully create vs , by Iesus-Christe thy Sonne our Lord. And whē we were lost , by our owne fault , thou didst admirably deliuer , and recouer vs. I giue thankes to thy mercy ; many thanks doe I giue thee with the whole affection of my hart ; who ( through that vnspeakable charity , wherewith thou didst vouchsafe , with strange goodnes , to loue vs miserable , and vnworthy Creatures ) didst send thyne onely begotten Sonne , from thyne owne bosome , for our common good ; so to saue vs sinners , who were then the sonns of wrath . I giue thee thanks for his holy Incarnation , and Natiuity , and for his glorious Mother , of whom he vouchsafed to assume flesh for vs , and our saluation ; that as he was true God of God , so he might also , be true man of man. I thanke thee for his Crosse and Passion , for his death and Resurrection ; for his Ascension into heauen , and for his seat of Maiesty at thy right hand . For vpō the fortieth day after his Resurrection , ascendinge aboue all the heauens ( whilest his Disciples were lookeing on ) and being seated at thy right hand , he did according to his promisse , powre forth the Holy Ghoste vpon the Children of adoption . I thank thee , for that most sacred effusion of his most pretious Blood , wherby we are redeemed ; and withall , for that Sacred , and Holy , and quickninge Mistery of his Body and Blood , which dayly we eate and drinke in the Church , and wherby we are washed and sanctified , and made partakers of that one supreame diuinity . I thank thee for this admirable , and vnspeakable charity of thine , wherby thou hast so loued , and saued vs , vnworthy creatures , by that onely , and beloued Sonne of thine . For thou didst so loue the world , as to giue thy onely begotten Sonne , that euery one who beleeued in him , might not perish , but haue eternall life . And this is eternall life , that we may knowe thee our true God , and whome thou hast sent Iesus-Christe , by right faith , and by works which are worthy , and sutable to that faith . CHAP. XV. Of the immense charity of the eternall Father towards mankinde . O Immense Piety , O inestimable Charity ; that thou might free thy slaue , thou haste deliuered vpp thy Sonne ; God is made man to the end that wretchd man , might be drawen out of the prower of the Diuell . How inspeakably a benigne louer of man , is thy Sonne our God , to whose bowels of mercy , it seemed not sufficient , that he should diminish himselfe , so much as to be made man of the true Virgin Mary ; vnlesse withall , he had vndergone the torment of the Crosse , shedding so his Blood for vs , and for our saluation . Our mercyfull God came downe ; he came , through his owne pitty , and goodnesse ; he came to seeke , and saue , that which was loste . He sought his lost sheepe , he sought and found it , and he brought it home vpon his owne shoulders into his folde . Being a mercifull Lord , and extreamely deare Pastour . O Charity ! O Piety ! who euer heard of such things as these ? who is he , that vpon the disclosinge of these bowels of mercy , will not be amazed ? who will not wonder ? who will not reioyce , for that excessiue Charity of thyne , wherewith thou louedst vs ; Thou didst send thy Sonne in the likenesse of the flesh of sinn , that by sinn he might condemne sinn , and that we might be made thy iustice in him . For he is the true vnspotted lambe , who hath takē away the sinns of the world who hath distroyed our death , by dyinge , and restored our life , by his Resurrection . But what can we returne to thee , O our God , for the benefitts of thy mercy , which are so greate ? What praises , and what thanks can we giue ? For althouge we did possesse that knoweledge and power , which the Angells haue , yet should we be vnable , to make returne of any thing which might be worthy of thy mercy and goodnes . If all the parts of our body , were conuerted into tongues , this meanesse of ours would neuer yet be able to answeare thee with due praise . For that inestimable Charity , which thou haste beene pleased to shew to vs vnworthy Creatures , through thyne onely pitty , and goodnes , doth farr transcend all our knoweledge . For thy Sōne our God , did not assume the Angelicall nature , but the seed of Abraham , being made like to vs , in all things except sinn . And so our Lord , takeinge the Nature , not of Angells , but of men vpon him , and glorifying it with the Stole of holy Resurrection , and immortality ; he exalted vs aboue all the Heauens , aboue all the Quires of Angells , and aboue Cherubine , and Seraphine , placeing it at thy right hand . And this Nature , doe the Angells praise , and the Dominations adore ; and all the Vertues of Heauen tremble to behold aboue them all , God-Man . This is all my hope , and all my confidence . For there is in Iesus-Christe , our Lord himselfe , a portion of the flesh , and blood of euery of vs. Where then any parte of me reignes , there I am confident I also reigne . Where my flesh is glorified , there doe I conceiue my selfe to be glorious . Where my blood doth beare Dominion , there do I finde my selfe to rule . Though I be a sinner , yet I cannot diffide not to participate in this grace . Though my sinns keepe me back , yet my substāce calls me on . Though my offences shutt me out , yet my communion of nature with him , reiects me not . For God is not so cruell , that he can forgett man , and not remember the thinge which he bears about himselfe ; and which , for my sake , he tooke vpon him , & which for my sake he sought . No , our Lord God is full of meekenesse , and benignity ; and he loues his flesh , his body , and his bowells ▪ in the same God , and Lord Iesus-Christe , who is most sweete , most benigne and most clement ; in whose person we are already risen , and are ascended into heauē , and are already seated in those heauenly habitatiōs . Our owne flesh loueth vs , and we haue the prerogatiue of our blood in him . We are his members and his flesh ; and he in fine , is our head ; and of these parts , the whole body is made , as it is writen : Bone of my bones , and flesh of my flesh and they shal be two in one flesh . And againe , No man did euer hate his owne flesh but he cherisheth ▪ and loueth it . This is a great mystery , I say in Christ , & in his Church , saith the Apostle . CHAP. XVI . Of the twofolde nature of Christe our Lord , who pittieth , and prayeth for vs. I Giue thee thankes O Lord our God , with my lipps , and with my hart , and with the whole power I haue , for thy infinite goodnesse ; and for all those mercyes , by which thou didst vouchsafe , to succour vs poore creatures , after an admirable manner , by thy Sonne our Sauiour , and Redeemer , who dyed for our sinns , and rose for our iustification , and now liueinge in eternity , doth sitt at thy right hand , and interceedeth for vs. And together with thee , he taketh pitty of vs , because he is God , of thee , his Father , coeternall , and consubstantiall with thee in all things , wherby he may for euer saue vs. But for as much as he is man , in those respects wherein he is lesse then thou , all power is giuen him , both in Heauen and in earth , that at the name of Iesus , euery knee may bowe , celestial , terrestrial and infernall ; and euery tongue my confesse , that our Lord Iesus Christe is in thy glory , Omnipotent God the Father . He indeed is appointed by thee , to be the Iudge of the quick and the dead , but thou iudgest noe man , but thou haste giuē all iudgement to thy Sonne , in whose brest all the treasures of wisdome and knowledg are layd vp , and hidd . But he is both the witnes , and the Iudge . A Iudge and witnes he is , from whome noe sinfull conscience can fly ; for all things lye open and naked to his eyes . That very he , who was iudged vniustly , shall iudge the whole worlde in equity , and the people in Iustice . I doe therefore blesse thy holy name for all eternity , and I glorify thee , with my whole hart , O mercifull , and Omnipotent Lord , for that admirable , and vnspeakable coniunction of thy diuinity and humanity , in the vnity of one person ; not that God might be one , and Man another , but that one and the same should be God and Man , man and God. But although , The word was made flesh , by a strange graciousnesse and mercy ; yet nether of those two Natures , is changed into another substance . There is no fourth person , added to the mistery of the Trinity , for the substance of the Worde , of God and Man , was vnited , and not confounded , that so , that might be assumed to God which he had taken from vs , and yet that , which had beene before , might still continue the same it was . O wonderfull mistery , O vnspeakable kinde of commerce . O admirable , and for euer to beloued benignity of the diuine mercy . We were not worthy to be seruants , and yet behold , we are made the Sonnes of God. Nay , we are the heires of God and coheirs of Christ . Whence came this to vs , and who brought vs to this ? But I beseeche thee , O thou most mercifull God the Father , by this inestimable goodnes and piety , and charity of thine , make vs worthy of the many and great promisses of thy Sonne our Lord Iesus-Christe imploy thy strength , and confirme that in vs which thou hast wrought . Perfect that which thou haste begun , that we may deserue to attayne to the fulnesse of thy mercy . Inable vs by thy Holy Spiritt , to vnderstand , deserue , and reuerence with due honor , this great mystery of piety , which is manifested in the flesh , iustified in the spirit , hath appeared to Angells , is preached to Gentiles , is beleeued in the world , and is assumed to glory . CHAP. XVII . Of the thanks which a man owes to God , for the benefitt of Redemption . O How deepely are we thy debters , O Lord our God , being redeemed by so high a price : being saued by so rich a guift : being assisted by so glorious a benefitt ? How much art thou to be feared , loued , blessed , praised , honored and glorified by vs miserable creatures , whom thou haste so loued , saued sanctifyed , and exalted ? For to thee doe we owe all our power , all our beeing , and all our knowledg . And who hath any thinge which is not thyne ? Thou art our Lord , and our God , from whom all things proceed . For thy selfe , and for thy holy Name , giue vs So me part of thy heauenly riches , that by meanes of those blessings and guifts of thyne , we may serue & please thee in truth , and that by way of returne we may dayly render thee all due praise , for so many benefits of thy mercy . Nor can we serue thee , or praise thee by any other meanes , then by thy owne guift For euery good grace ; and euery perfect guift , is from aboue descending from thee , the Father of lights , wiht whom there , is noe change , nor so much as any shadow of mutability . O Lord our God! deare God , good God , Omnipotent God , vnspeakable God , whose nature cannot be circumscribed , God the ordeyner of all things , & the Father of our Lord Iesus-Christe , who diddest send the same beloued Sonne of thyne , our most sweete Lord , out of thy bosome , for our vniuersall profitt , to take our life vpon him , that he might bestowe his life vpon vs , and that he might be perfect God , of thee the Father , and perfect Man of his Mother , all God and all Man , and one , and the same Christe , eternall , and temporall , immortall and mortall : Creator , and creature ; stronge & weake triumphant , and yet ouercome ; the nourse , and the creature which is nourished ; the Pastor & the sheepe : he that dyed for a tyme , and dyed in time , and yet is liueinge for all eternity . He promiseinge to such as loued him , that they should be prouided for , said thus to his Disciples : What soeuer you shall aske the Father in my name , he wil giue it to you By this Supreame Sacrifice , and true Preist , and good Pastor , who offered himselfe in Sacrifice to thee , laying downe his life for his flocke , by him I beseech thee , who sitteth at thy right hand , and interceedeth for vt , being our Redeemer and Aduocate before thy pitty and goodnesse , I beseech thee , I say , O God , the most deere and benigne louer of mankinde , that thou wilt giue me grace , with the same Sonne of thyne , and the Holy Ghoste , to praise , and glorify thee in all things , with great contrition of hart , and a fountaine of teares , with much reuerence and trembling , because theirs whose the substance is , theirs also are all the accessaryes therof . But because the body which is corrupted , doth depresse the soule , I beseeche thee , to rowse vp my dullnes by thy vertue and make me perseuere with strength in thy Commaundements , and praises day and night . Grant that my hart may wax warme within me , and that , whilest I am in meditation , the fire may burne . And because thy onely Sonne himselfe did say : No man cometh to me , vnlesse the Father who sent me , drawe him , and no man cometh to the Father but by me , I beseech , and humbly pray thee , be thou euer draweing me to him , that at last he may bring me thither to thee , where he is sittinge at thy right hand . where there is an eternall life eternally happy , where there is perfect loue , and noe feare , where there is an euerlastinge day , and one spirit of them all ; where there is certaine and supreame security , and secure tranquillity , and serene alacrity , and sweet felicity , and happy eternity , and eternall beatitude , and a blessed praise , and vision of thee , which neuer ends . where thou with him , and he with thee , and both , in the communion of the same Holy Ghoste , doe sempiternally liue , and being God , dost reigne , for euer , and for euer . Amen . CHAP. XVIII . A Prayer to Christe our Lord. O Christ my God my hope Sweete louer of mankinde , Light , life , way , health And beauty most refin'd ; Behould those things which thou Did'st suffer , vs to saue ; The chaynes , the wounds , the Crosse , The bitter death , the graue , Riseing within three dayes From conquering death and hell , By thy Disciples seene , Reforminge mindes so well , Vpon the fortieth day , Climeing the Heauens soe high , Thou liuest now , and thou Shalt raigne eternally . THou art my liueing and true God , my holy Father , my deare Lord , my greate Kinge , my good shepheard , my onely instructor , my best helper , my most beautifull louer , my liueinge breade , my Eternall Preist , my guide into my country , my true light , my holy sweetnes , my right way , my excellent wisdome , my pure simplicity , my peaceable concord , my safe custody , my good portion , my euerlasting saluation , my great Mercy , my inuincible patience , my imaculate Sacrifice , my holy Redemption , my firme hope , my perfect charity , my true Resurrection , my eternall life , my excessiue ioy , and most blessed Vision , which is for euer to remaine . I pray thee , I begg of thee , I beseech thee , that I may walke by thee , passe on by thee , and repose in thee , who art the way , the truth , and the life , without whome , no man cometh to the Father . For thou art he , whome I desire , O thou most sweete & most beautifull Lord , O thou splendor of thy Fathers Glory , who sittest aboue the Cherubins , and beholdest from thence , the most profound Abysses , which are belowe ; thou light , which declareth truth ; illuminateing light : light , which neuer leaues to shine , whome the Angells desire to behold Loe my hart is before thee ; disperse the darknes therof , that by the clearnes of thy loue , it may be yet more fully strucken , and beaten through with light . Giue thy selfe to me , O my God , restore thy selfe to me . Behold I loue thee , and if it be to little , make me loue thee more . I cannot measure out , to know , how much of my loue is wanting to thee , of that which ought to make it vp enough . Let my life runn on towards thyne imbracements , and lett it neuer looke aside , till it be all hidden vp , in the hidden ioy of seeing thy face . In the meane tyme this I know , that it goes ill with me , when I want thee O Lord. And not onely is it ill with me , in respect of the things which are without me , but in respect of them also which are within me . For whatsoeuer plenty there may be in the world , which is not my God , is noe better to me , then meere beggery . For it is thou alone , who canst not be changed , either into better or worse ; thou , who indeed , and simply , art alone ; thou to whom it is not one thing to liue , and an other thing to liue happily , beccause thou art thyne owne Beatitude . But thy creature , to nhom it is one thing to liue , and another thinge to liue happily , must not attribute eyther happy life , yea or so much as life , to any other thing , then thy grace . Therefore is it , that we stand in need of thee , and not thou of vs. For although we had noe beeing at all , yet there would be nothing wanting to thee , of that compleat good , which thou art . It is necessarie therfore that we adhear still to thee , O Lord , that by thy continuall assistance , we may be able to liue holyly , and vprightly . For we are drawē downe fast enough , by the waight of our frailty ; but by thy guifte we are kindled , and carried vpward , and we are inflamed , and we fly on , whither we are goeinge , which is towards the peace of Ierusalem . For I haue reioyced in those things , which haue beene said to me , let vs goe into the howse of our Lord. There , hath a rectifyed and good will placed vs ; and so , as that we can desire noe more , but that we may remaine there for euer . But because whilest we are in this body , we wander as pilgrims from thee , therefore we haue not here any permanent Citty , but we expect another which is to come , for our habitation is in Heauen And therefore , by the conduct of thy grace , doe I goe into the most retyred corner of my hart , and I sing loue songs to thee , O my Kinge , and my God ; groaninge out certaine groanes , which indeed cannot be described , in this place of my pilgrimage where thy lawe is the song in which I delight my selfe . And calling Ierusalem to minde , I extend , and stretch the whole power of my hart towards it : Ierusalem which is my Country , Ierusalem which is my Mother ; And towards thee also who art the ruler , the illuminator , the father , the tutor , the defendor , the pastor , the chaste and strong delight therof , the solide ioy , & all wnspekable good things ; yea all of them together , because thou art the onely supreame and true good . Nor will I be drawen aside from this exercice , till thou , O my God , and my mercy , shalt draw together all that which I am , from this despersion , and deformity wherein I finde my self , and till thou shalt conforme me to thy selfe , and confirme me therein for all eternity , in the communion of that most deere Mother of mine , whither the flower and first fruites of my spiritt , are already gone before . CHAP. XIX . He distinguisheth betweene that wisdome , which is called the house of God , and that other wisdome which is supremely diuine . THis is that howse of thine , O God , noe earthly howse , nor yet built of any corporeal thinge in heauen , but I meane that spirituall howse , which is partaker of thyne eternity , because it is for euer to remaine without spott ; For thou hast appointed that it should remaine for euer , and for euer thou haste imposed a precept , and it shall not passe away . Yet that creature , O God , is not eternall , as thou art eternall ; because it was not without beginning ; for it was made . Of all the Creatures , this Wisdome is that which was created first . I meane not that Wisdome , which was absolutely coeternall , and coequall with God the Father , wherby all things were created , and in which Beginninge , heauen and earth was made : but I meane the Wisdome which is created ; namely that spirituall nature , which by the contemplation of thy light , is light ; for euen this , although it be created , is called Wisdome . But as much difference as there is , betweene the light which doth illuminate , and that which groweth to be light by being illuminated ; so much difference also there is , betweane thee , who art the supreame wisdome , creatinge all things , and this other which is created ; as also there is betweene that Iustice which iustifieth , which is thy selfe , O our God , and that Iustice which is produced in vs by our beinge iustified . For we also are called the Iustice of God the Father , in thee , who art his Sonne our Lord , by the testimony of the Apostle . Though therfore the first of all the creatures was a kinde of Wisdome ( Which was made to be a rationall , & intellectuall mind ; inhabiting thy holy Citty , our mother which is aboue , and which is free , and eternall in the Heauens ) & what Heauens but those Heauens of the Heauens , which praise thee , because this is that , wherof it is said , The Heauens of the Heauens to our Lord , & although we finde no Tyme before that Creature , because it was before the creation of Tyme , as being the first of all the creatures ; yet neuerthelesse thou art before it . O Eternall God , the Creator of all things , from whome , as soone as it was made , it tooke a beginninge , though not indeed , of Tyme , because Tyme was not then created ; but yet a beginninge of that nature , which it was come to haue . It came therfore so from thee ; O Lord our God , as that it is cleerly another thing then thou art . For although I finde noe Tyme neither before it , nor in it ; it is yet neuertheles fitt to behold thy face ; neither is it euer diuerted from thence , Hence it comes that it is not subiect to any change . Yet a kinde of mutabillity is still in it , wherby it would growe all darke and cold , vnlesse , by adhearing to thee , with an excessiue loue , it did ( like a sunn which were euer bright as noone day ) both shine , and boile vp with heat towards thee . In fine , that creature doth so adhear to thee , our true God , who art truely eternall , that although it be not coeternall to thee , yet neuerthelesse it is not discharged , nor distracted from thee , into any variety , or vicissitude of tyme. But it reposeth in the most true cōtemplation of thee alone . For to such , an one ô Lord as loues thee , as much as thou commandest , thou dost cleerly discouer thy selfe , and it sufficeth him . And from hence it growes , that the Angells doe neuer decline , either from thee , or from themselues ; but perpetually they remaine in the same state , incessantly beholding thee , and incessantly loueinge thee , who art the true light , and the chaste loue . O how blessed and sublyme is this Creature of Creatures , most happy in eternally adhearing to thy beatitude ; happy and excessiuely happy , in haueinge thee to inhabite , and to illuminate it , and that for euer . Nor can I finde what I may more fittly call this heauen of the heauens to our Lord , then that howse of thine , which is contemplateinge thy delighte , without any defect at all , and without the least inclination to departe from that to any other ; that pure minde , most intirely one , that establishemēt of those blessed spirits in the foundation of peace , in those heauens aboue , which are yet aboue these heauens which we see . Hereby , my soule ( whose pilgrimage is so far of from thee ) may vnderstande , if now it thirst affer thee ; if now her teares , are not made her bread ; if now she desire that one thinge , and begg it agayne and agayne , that she may inhabite thy howse all the days of her life . And what is the life of that howse , but thou thy selfe ; and what are the dayes therof , but thy eternity , as thy years are , which neuer faile . Let therfore the soule vnderstand here , as well as it can , how sublymely thou art Eternall before all tymes , since that howse of thyne , which neuer wandred from thee ( although it be not coeternall with thee , yet by reason that it adheareth to thee , without any failing , or euer faintinge ) vndergoeth noe variety of tyme : but sucking vp thee , her immutability , with a perpetuall & perseuering purity of minde , she doth at no tyme , and in noe place depart from thee , to whom she cleaues with vnseparable loue , & to whom thou art euer present . And so , haueing no future which it may expecte , nor any transitory thing passing by , which it may remember ; it is not varied to and fro by turnes , nor extended into future tymes . CHAP. XX. Here man prayeth that the said spirituall howse of God , may pray for him . O Thou bright and beautifull howse of God , I haue loued thy comelynesse , and the place of the habitation of the glory of my Lord God , who did both build thee , and doth possesse thee . Lett this pilgrimage of myne , send sighes to thee , day and night , lett my hart pant towards thee ; lett my minde thinke on thee ; and lett my soule desire to attayne to the Society of thy beatitude I say to him who made thee ; that he would possesse me in thee , for it is he who made both thee & me . Or rather doe thou desire and beseeche of him , that he will make me worthy of the participation of thy glory . For I doe not challenge thy holy Society , nor thy admirable beauty , by any meritt of mine ; but I despaire not to obteine it , by the Blood of him who redeemed me . Onely let thy meritts help me , let thy most holy and most pure Prayers , which cannot but be effectuall with Almighty God , succour my sinfulnesse . I confesse that I haue wandred like a lost sheepe , and my habitation here is prolonged , and I am cast farr of from the face of my Lord God , into this blindenesse of banishment . where , being driuen from the ioyes of Paradise , I am dayly lamentinge with my selfe , the miseryes of my captiuity ; and I singe a mornefull songe , and I make huge lamentations , when I remember thee , O Ierusalem who art my mother : & whilest I finde my feete standinge in thy outward Courts , O thou faire and holy Sion , but am not able so much as to looke into those interior parts of that Temple . But yet I hope that I shall once be brought into thee , vpon his shoulders , who is my Pastor , and who was thy builder , that I may triumphe with thee , in that inspeakable ioy , wherewith they reioyce , who stand with thee before God our Sauiour himselfe , who discharged our enmytyes in his flesh , and who pacifyed all things which are both in Heauen and in earth , by his blood . For he is our peace , who made both to become one ; and who ioyned in himselfe , those two walls , which went by contrary ways . Ordeyninge thy permanent felicity , and promissing that he would giue himselfe to vs , accordinge to the same measure , sayinge : And they shal be equall to the Angells of God in Heauen . O Ierusalem , thou eternall house of God , be thou ( after the charity of Christe our Lord ) my ioy , and my comfort , and let the sweet memory of thy blessed Name , be a solace to my sorowes and heauinesse of hart . CHAP. XXI . How full of biternesse this life of ours , is . O Lord I am extreamely weary of this life , and of this woefull pilgrimage . This life , this miserable life , fraile life , vncertaine life , laborious life , vncleane life . Life which is the lady of wicked men , the queene of proude men , full of miseryes and errours , which deserues not to be call'd a life , but a death , since we are dying in euery moment , by diuers kinds of death , through the seuerall miseryes and changes , which we are subiect too . Doth therfore this , which we liue in this world , deserue to be called life ; when humors make vs swell , and greife extenuates , and vnnaturall heat dryes vp , and impressions of the ayre infect . Meat maketh fatt , fasting maketh leane , mirth makes dissolute , sorrowes consume , care straitneth , security makes dull . Riches puffs vs vp ; pouerty casts vs downe ; youth extolls vs ; and old age makes vs stoope ; sicknes breakes , & sorrow oppresses vs. And to all these miseryes , furious death succeeds , and at a clapp doth so impose an end vpon this miserable life , that as soone as it hath left to be , it is scare beleeued , that euer it was . This vitall death , and this mortall life , although it be all sprinckled with these , and many other bitter miseryes : alas , alas , it doth yet take very many , by the inticeinge pleasures therof , and it deceiues them , by the false promisses which it makes . And although , of it selfe , it be so very biting , & so bitter , as that it cannot be concealed from her blinde louers ; yet are there an infinite nomber of fooles in the world , whome she intertaynes & inebriates , with the golden chalice which she hath in her hand . Happy are they ( but they are to fewe ) who refuse her familiarity , who dispise her sleight entertaniements , and ioys ; & who forsake all society with her , lest they be forced to perish together with her who deceiued them . CHAP. XXII Of the felicity of that life , which our Lord hath prepared for them that loue him . O Thou life , which our Lord hath prepared for them who loue him . O thou vitall life , happy life , quiett life , secure life , beautifull life , pure life , chaste life , holie life ; life which knowes not what belongs to death , which knowes not what belongs to sorrow ; life without spott , without greife ; without anxiety , without any perturbation without corruptiō , without variety and mutation : life , toppfull of all excellency , and dignity ; where there is noe aduersary to impugne vs ; noe inticeinge baite of sinn to allure vs ; where there is perfect loue , & noe feare ; & an euerlastinge day , and one spiritt of vs all ; where God is seene face to face ; & where the soule is full fedd with this food of life , without all defect . I am resolued to looke earnesly towards thy light ; Thy felicity , and delightes drawe me to thee with a greedy hart . The more I consider thee , the more doe I languish with thy loue , and with a vehement desire of thee ; and I am extreamely delighted with the sweete remembrance of thee . I am therfore resolued , I am resolued to cast vp myne eyes to thee , to erect the state of my minde , and to conforme the affections of my will to thee . I am resolued to talke of thee , to heare speake of thee , to write of thee , to conferr with others of thee ; daily to read somewhat of thy felicity & glory ; & when I shall haue redd it , to reuolue it very often in my hart ; that at least by this meanes , I may passe on from the burninge heats , and dangers , & toyling labours of this mortall , & dying life , to the sweete refreshing of that vitall aire of thyne ; and that I may proceede at last , ( when I shall lay my selfe downe to sleepe ) to repose my head a little , in that bosome of thyne . To this end , I enter now and then , into those sweete feilds of thy holy Scriptures ; and whilest I am turninge ouer those leaues , I gather the fresh flowers of sentences from thence . By reading them I eate ; by frequenting them I ruminate ; and by gathering them vp at last , I lodge them in the deepe receptacle of my memory ; that , by this meanes , haueing taken a taste of thy sweetnes , I may feele the biteernes of this most miserable life , so much the lesse . O thou most happy life , O Kingdome which art truely blessed , free from death , and farr from haueing an end , to which noe tymes shall euer succeede , where that day which is still continued without night , admitts of noe Tyme ; where the conquering souldiers being associated to those chantinge quires of Angells , sing that Canticle of the Canticles of Syon , to Almighty God , without ceasinge ; the garland of triumph imbraceinge their glorious heads , & that for euer . I would to Christe , that my sinns beinge once forgiuen me , and then this burden , beinge layd downe , I might be assigned to eternall rest ; & might enter into thy ioyes , within those excellent and beautifull walls of thy Citty ; receiuinge the crowne of glory from the hand of my Lord. That I might be present , with those most holy Quires of Angells ; That together with those blessed Spiritts , I might concurre to glorify our Creator ; that I might veiwe the present face of Christe our Lord ; that I might for euer behold that supreame , vnspeakable , & vncircumscribed light : and that so not being subiect to any feare of death , I might for euer reioyce , in the euerlastinge endowment of incorruption . CHAP. XXIII . Of the felicity of that holy soule which departeth hence . HAppy is that soule , which beinge discharged from this body of earth , goes freely vp to heauen , and is in peace , & safetie , not fearing , either any enemy , or death it selfe . For it will then haue present , and shall for euer behold , that most beautifull Lord , whom it hath serued , and whom it hath loued , and to whom at length it arriueth all full of glory , and ioy . This glory of so great beatitude , noe tyme shall diminish , nor wicked enemy be able to bereeue vs of . The Daughter of Syon saw this soule , and did publish it to be most happy : The queenes and the concubines sawe it , sayinge , Who is this , which goeth forward like a riseinge morninge , faire like the Moone , bright like the Sunn , and terrible like a pitched feild of armed men ? How ioyfully doth she goe forth , make haste , and runn , when with astonished eares , she hears her spouse say thus : Rise vp , and make haste , O thou my freind , and my beautifull creature , and come with me : for now the Winter is ouer-past , the Storme is gone , and hath hidd it selfe : the flowers haue appeared in our Land , the tyme of pruninge is now come , the voice of the turtle hath beene heard in our land , The figg tree , hath brought forth her younge fruite , the vines are in flower , and send forth theire odour . Rise vp , maKe haste , O thou my freind , my faire Creature , my doue , in the holes of the RocKe , in the lowes places of the wall : Shew me that face of thyne , let thy voice sound forth in my ears : for thy uoice is sweete , and thy face is full of comlinesse , and grace . Come my elected , and my beautifull Creature , my doue , my immaculate , my Spouse , Come , and I will place my throne in thee , because I haue had a greedy desire of thy beauty . Come , that thou maist reioyce in my presence , with my Angells , whose society I haue promissed thee . Come , after many dangers , and labours , and enter into the ioy of thy Lord , which none shal be able to take from thee CHAP. XXIV . A prayer to the sanites to secure vs in our dangers . HAppy are all you , O Saynts of God , who now haue passed through the sea of this mortality , and haue obteyned to arriue at the gate of eternall quietnesse , security , & peace , your selues beinge peacefull and secure , and perpetually full of triumph and ioy . I beseeche you , by your owne Charity : you , who are secure concerninge your selues , be yet solicitous concerning vs. You are secure , concerninge your owne incorruptible glory ; be you solicitous of our manifold misery . By him I beseech you , who chused you , who made you what you are ; in the fruition of whose beauty you are satiated : by whose immortality you are now immortalized : by whose most blessed vision , yow are continually in ioy : be you also continually mindfull of vs. Helpe vs miserable creatures , who in the salt waters of this life , are tossed , with stormes rounde about vs. You are those most beautifull gates , who haue beene erected , to a huge altitude : O giue some helpe to vs ▪ who are noe better then a base pauement lying so farr vnderneath you . Stretch forth your hand , & raise vs vp vpon our feete , that we recouering out of our infirmity , may become strong , and fitt for warr . Interceede , & pray with constancy , and perseuerance for vs miserable , and most negligent sinners ; that by your Prayers , we maybe ioyned to your holy society , for otherwise we shall not be saued . For we are extreamely frayle ; and of no strength or vertue , miserable , base wretches : beasts , who care but for the belly , the slaues of flesh & blood , in whome the very shadow of goodnes , doth scarce appeare . And yet not withstandinge , beinge placed vnder the confession of Christe our Lord , we are borne vp , by the wood of his Crosse , whilest we saile through this great and spatious sea ; where there are creepinge creatures without number : where there are wilde beasts , great and small , where there is á most cruell dragon , euer ready to deuour vs ; where there are places full of dangers , as Scylla and Charybdis , and innumerable others ; where carelesse persons , and they who are of a waueringe faith , suffer shipwracke . Pray you to our Lord , pray , O you who are full of pitty , pray all you troopes of Saintes , and all you compagnies of blessed Spiritts , that beinge assisted by your Prayers , and meritts , we may , with our shipp and merchandize obteyne to arriue sound & safe , at the hauen of eternall saluation , & quietnes , and continuall peace , and of that security which must neuer haue an end . CHAP. XXV . The soules desire to attayne to the heauenly Citty of Ierusalem . O Ierusalem , that art my mother , O thou Holy Citty of God , thou most deere Spouse of Christ our Lord , my hart loues thee , and my soule is extreamely desirous to enioy thy beauty . O how gracefull , how glorious , and how noble art thou ? Thou art all faire , and there is noe spott in thee . Exult , and reioyce , O thou faire Daughter of the Prince ; for the King hath earnestly desired thy beauty : and he who excelleth all the Sonnes of men in beauty , hath beene enamoured with thy Comlinesse . But what kinde of man is that beloued of thyne , who is so much beloued , O thou fairest of woemen ? My beloued is white and read , the choise of a thousand . As a fruite-tree in the midest of a wilde wood , so is my beloued , amongst the Sonnes of men : Vnder his shadowe , whome I haue desired , behold I sitt downe with ioy , and his fruite is sweet to my throate . My beloued putt forth his hand through a diuision in the wall , and my belly trembled vpon that touch of his . I haue sought him whom my soule loues , in my little bedd by night , I haue sought him , and I haue found him : I hold him fast , and I will not lett him goe , till he introduce me into his howse , and into his chamber , which is this glorious mother of mine . For there , wilt thou afford me those most sweete brests , more abundant and more perfectly ; and satisfy me with so admirable a saciety , as that I shall hunger , and thirst noe more for euer . O happy soule of mine , happy for euer , and for euer , if I may merit to behold thy glory , thy beatitude , thy beauty ; those gates and walls of thyne , thy streets , thy many mansions , thy most noble citizens , and that most powerfull Kinge of thyne our Lord , seated in his Maiesty . For thy walls are of pretious stones , thy gates are of most Orient pearle , thy streetes are paued with purest gold , wherein that ioyfull Alleluya is perpetually sunge . Thy many mansions haue theyr fondatiō of squared stone , built vp with saphires , & couered with plates of gold , where no man shall enter who is not cleane ; no man inhabite who is defiled . Thou art made faire , and sweete in thy delightes , O Ierusalem our mother . There is no such thinge in thee , as we suffer here , nor such thinges as we see , in this miserable life of ours . There is nor darkenesse , nor night , nor any diuersity of tymes in thee . In thee there shines no light of the lāpe , noe splendor of the Moone , noe beame of the Starrs , but God of God , light of light , the Sunne of Iustice , is euer illuminateing thee . The white and immaculate lambe , is that cleere , and most beautifull light of thine . Thy Sunne , and thy brightnesse and all thy Beatitude , is that indeficient contemplation of this most beautifull Kinge . The King of Kings himselfe , is in the midest of thee ; and his Children , are circlinge him inn , round about : There are those musicall Quires of Angells , there is that congregation of heauenly Citizens . There is the sweete solemnity , of all them , who are goeing into thy ioyes , out of this sad pilgrimage of theirs . There is that Quire of the Prophetts ; There is the intire number of the Apostles ; There is the triumphant army of inumerable Martyrs ; There , is the holy Congregation of blessed Confessors ; There , are those true , and perfect Moncks ; There , are those holy woemen , who haue ouercome the pleasures of this world , and the infirmity of their sexe : There , are yong men , and maides , who haue outrunn their years , by the Sanctity of their actiōs : There , are those sheepe , and lambes ▪ who haue escaped from the snares of terrene pleasures , and they all triumph in their propter mansion . The glory of euery one is different , but the ioy common to them all True & perfect charity raigneth there , because God is there , who is all in all , whome they see without end , and by euer seeing him , they are all burning in his loue . They loue and praise him , & they praise & loue him . All the worke they doe , is the praise of God without end , without euer leaueing off , and yet without euer labouring . Happy shall I be , and for euer truely happy , if , after this poore body of mine comes to be dissolued , I may obteyne to heare those Canticles of celestiall melody , which are sung to the praise of that eternall Kinge , by the inhabitants of that supernall Citty , and by those troopes of blessed spiritts . Happy shall I be , yea too happy , if I also may obteyne to sing my parte there , and to stand in the presence of my kinge , my God , and my guide , and to see him in his glory , as he hath vouchsafed to promisse , saying : Father , I Will that they whom thou haste giuen me , may be with me , that they may see my glory , which I had with thee , before the creation of the world . And els where , he saith . Let him who ministreth to me , follow me ; and where I am , there shall my seruant also be . And yet againe he saith : He who loueth me , shal be beloued of my Father and I will loue him , and I will manifest my selfe to him . CHAP. XXVI . A Hymne of Paradise . VNto the springe of purest life , Aspires my withered hart ; Yea and my soule confinde in flesh , Employes both strength , and art , Working , suing , strugling still , From exile , home to part . And whilst she sighes , to see her self In furious tempests tost ; She lookes vpon the glorious state Which she by sinning lost . And present ills , or past contents , Doe make vs thinke of most . But who can fully speake the ioy Or that high peace vnfold ; Where all the buildinges founded are On Orient perles vntold . And all the workes of those high roomes , Doe shine with beames of gold . The structure is combin'd with stones , Which highest price doe passe ; Nay euen the streetes , are pau'd with gold As if it were but glasse . No trash , no base materiall , Is there , or euer was . The horride cold , or scorching heat Hath no admittance there ; The roses doe not loose their leaues , For Spring lasts all the year : The Lilly's whyte , the Saffron redd , The Balsam droops appear . The fields are greene , the plants do thriue , The streames , with hony flowe . From spices odours , & frō gummes , Most pretious liquors growe . Fruites hang vpon whole woods of trees , And they shall still doe so . The season is not changd , for still Both Sunne , & Moone are bright . The Lambe of this faire Citty , is That cleare immortall light Whose presence , makes eternall day , Which neuer ends in night . Nay , all the Saints themselues , shall shine As bright as brightest Sunne ; when after triumph , crowned they To mutuall ioyes shall runne . And safely count their fightes , and foes , When once the warre is done . For being freed from all defects , They feele no fleshly warre . Or rather , both the flesh & minde , At length vnited are . And ioying in so rich a peace , They can admitt no iarre . But hauing quitt these fading leaues , They seeke their roote againe ; And looke vpon the present face Of Truthe , which hath no stayne ; Still drinking , at that liuely spring , Huge draughtes of ioyes in graine . From thence they fetch that happy state , Wherein no change they see ; But cleere , and chearfull , and content , From all mishaps are free . No sicknes there , can threaten health , Nor young men , old can be . There , haue they their Eternity ; Their passage , then is past . They grow , they flourish , and they sprout , Corruption , off is cast . Immortall strength , hath swallowed vp The power of death at last . Who knowe the knower of all things What can they choose but knowe ? They all behold their fellowes harts , And all their secretts showe . One simple act of will , and nill , From all their mindes doth flowe . Though all their merits diuers be According to their paynes , Yet charity makes that ones owne , Which any fellow gaynes , And all which doth belong to one , To all of them pertaynes . Vnto that body iustly goe The Eagles all , for meate . Where , with the Angells , and the Saints , They may haue roome to eate . One loafe , can feede them all , who liue In both these Countries great . Hungry they are , yet euer full , They haue what they desire . Sith no saciety offends , Nor hungar burnes like fire . Aspiringly they euer eate , And eating they aspire . There , euer are your newe concerts With songs which haue no end The organs of eternall ioy , Doe on their eares attend . In prayse of their triumphant King , They all their voyces spend . O happy Soule , which canst behold This King still present there , And vnder thee discerne the world Runn round , secure from feare , With Starres and Plannettes , Moone and Sunn : Still moueing in their Spheare . O Christ thou valiēt soldiers crowne Cast downe an eye : of pittie ; That hauing once our armes putt downe , we may inioy that Citie : And with those heauenly Quires beare part . In their eternall dittie . Grant Iesu grant we still persiste , In thy iust cause defending : As longe as worldly warre may last , As longe as strifs depending : That we may carrie thee i th end The prize which knows noe ending CHAP. XXVII . Of the continuall praise , which a soule conceiueth by the contemplation of the Diuinity . O My soule , blesse our Lord , and all the powers within me sing praise to his holy Name . O my soule , blesse our Lord , and forgett not all his benefitts . O all yea workes of our Lord , blesse our Lord , in all the places of his dominion . Let vs praise God , whome the Dominations adore , whome Cherubin and Seraphin , with a neuer ceasing voice , proclame , Holy , Holy , Holy. Let vs ioyne our voyce , to the voice of the holy Angells , and lett vs praise this Lord , who is common to vs both , to the vttermost of our power . For they praise our Lord , most purely , and incessantly , who are alwayes plunged in that diuine contemplation , not by a glasse , or in a figure , but face to face . But who shal be able to say , or so much as to thinke , what kinde of innumerable multitude of blessed Spiritts , and celestiall powers , that is , which standeth in the sight of our Omnipotent Lord God ? What glory , what endles festiuity they enioy , by the vision of God ? What delight , without any defect ? what ardour of loue , not tormenting , but delighting ? who can say , what desire there is , of the vision of God , when they haue saciety , and how they can haue saciety with desire ? where in nether desire , procures any payne , nor saciety breeds any loathinge ? How they growe to be happy , by adhearing , to that supreame beatitude ? How they growe to be made light , by their coniunction with that true light ? How by euer beholdinge the immutable Trinity , themselues are changed into immutability ? But how shall we be able to comprehend that higth of Angelicall dignity , when we are not able , so much as to finde out , the nature of our owne soule ? what kinde of thing is that , which is able to giue life to flesh , and yet is not able so much as to conteyne it selfe in good thoughts ? what kinge of thing is this , so strong , and se weake , so little , and so great ; which searcheth into the secrets of God , and riseth into contemplation of celestiall things ; and is prooued to haue found out , with such subtill power of witt , the skill of so many arts , for the vse of man ? what kind of thing is this , which knoweth so many other things , and yet is so wholyignorāt of how it selfe comes to be made ? For although many doubtfull things be said by many about the beginninge of the soule , yet we finde it to be a certaine intellectual spiritt , a spirit made by the power of the Creator ; liueinge after a sort immortaly , and quickninge the body which it doth sustaine , subiect to mutability , and forgetfulnesse which is often depressed by feare , and extolled by ioy . O admirable thinge , and to which all astonishment is due . Of God , the Creator of vs all , who is vnspeakable and incomprehensible , we read , we speake , and we write excessiuely , sublimely , & wounderfull things , without any ambiguity at all but whatsoeuer we say of Angells , and soules , we are not so well able to prooue . But yet lett the minde passe on euen from these thinges , and transcend all that which is created . Lett it runn and rise , and flutter , and fly through ; and lett it fix the eyes of Faith , as eagerly as it can , vpon him who created all things . I will therfore , make certaine stepps of riseinge in my hart ; and by them I will assend into my soule ; and by the purest power of my minde , I will assend to my Lord , who remaines ouer my head . Whatsoeuer is visibly seene , whatsoeuer is imagined , though in a most spirituall manner , I will remoue farr of , from the sight of my hart and minde , with a strong hand . Let the pure and simple power of my vnderstanding passing on , with a speedy flighte towards him , arriue to him who is that Creator himselfe both of Angells and soules , and all things else . Blessed is that soule , which forsaketh inferior things , and aspireth to them , which are sublyme ; and placeing the seat of her habitation , in those highe vnhaunted wayes , doth contēplate the Sunn of Iustice , frō those mighty rocks , with eagles eyes . For there is nothinge so beautifull , and so delightfull , as with the sharpe sight of the minde , and the eager desire of the hart , to contemplate this God himselfe alone , and after a wounderfull manner inuisibly to beholde him who is inuisible , & so , to taste , not the sweetnes of this world , but of another ; and to behold not this inferior ; kind of light , but another . For this light , which is shutt vp in place , is also ended in tyme , its varied by the interruption of night ; and this light , which is common to vs with wormes , and other vnreasonable beasts , in comparison of that other souueraigne light , is rather to be called night then light . CHAP. XXVIII . What it is to see God , and to inioy him , after a sort , and how we are to thinke of God. BVt although that supreame and vnchangeable essence , that indeficient light , that light which is enioyed by the Angells , can be seene by noe creature in this life ; ( this being the reward , which is reserued onely for the Saints , who enioy celestiall glory ) yet to beleeue , to conceaue , to haue a feelinge , and ardently to aspire towards this Glory , is to see it , after a sort , and to possesse it . Let our voice therfore extend it selfe beyond the Angells , and lett man contemplate God , with an carnest minde ; and lett him , with what words he can , expresse Gods praises , to God himselfe . For it is all reason , that the Creature should praise his Creator , since he vouchsafed to create vs , that we might praise him , when yet he had noe need of our praises . For his vertue is incomprehensible , he needeth none , but is all sufficient for himselfe . Our Lord is great , and his vertue is great , and of his wisdome there is noe end . Our Lord God is great , and highly worthy to be praysed . Let our soule therfore loue him , let our tongues sing of him , and our hand write of him ; and let the faithfull hart imploy it selfe , onely , in these holy thoughts . Let the man of spirituall desires , and a contemplator of celestial mysteries , be dayly recreated , with the most delicious food of this heauenly contemplation ; that so being fully fed , with this heauenly repaste , he may cry out with great exclamation , he may cry out with the very bowells of his hart ; cry out with excesse of ioy , & say as followeth with a most ardent affection of his minde . CHAP. XXIX . He declareth many propertyes of Almighty God. O Thou Supreame , most excellent , Omnipotent , most mercifull , most iust , most secret , most present , and most strong ; most stable and incomprehensible , inuisible , yet seeinge all things ; Vnchangeable , yet changeing all things ; Immortall , without place , without tearme , or circumscription ; Vnlymited , inestimable , ineffable , inscrutable ; Immoueable , yet moueinge all things ; Vnsearchable , vnexpressable , terrible , & to be greatly feared , to be honored , and trembled at ; to be worshipped and reuerenced . Neuer new , and neuer old , and yet innouating all things , and draweing prowde people into decay though they marke it not Euer in action , yet euer quiet ; gathering together , and yet needinge nothinge ; carryinge all things , without feeling any waight ; fillinge all things , without beinge includede ; creatinge , protectinge , nourishinge , and perfectinge all things . Thou seekest , and yet thou wantest nothinge : Thou art in loue , yet without passiō ; Thou art iealous , yet thou art secure ; Thou repentest , yet thou art not sorry ; Thou art angry , yet thou are not moued ; Thou changest thy workes , but thou neuer changest thy decrees . Thou takest that which thou findest , yet didest thou loose nothing ; Thou art neuer poore , and yet thou art glade of gayne ; Thou art neuer couetous , yet thou exactest vsury at our hands by our saperrogatiō , thou becomest our debter ; and yet who hath any thinge which is not thyne ; Thou payest debts , yet thou owest nothinge ; Thou forgiuest debts , yet thou loosest nothinge . Thou alone doste quicken all things , thou haste created all things , thou art euery where , and thou art euery where altogether ; Thou canst be felt , yet thou canst not be seene : Thou art not wanting any where , yet art thou farre from the thoughtes of wicked men . But thou art not wanting euen there , although thou be farr of from them , because where thou art not presēt by Grace , there thou art present by reuenge . Thou touchest all things , yet thou touchest them not all alike . For some , thou touchest onely , that they may be , but not that they may liue , and feele , and discourse . But some thou touchest , that they may be , and liue , but yet not so , as that withall , they may feele and discourse . And some agayne , thou dost so touch , as that they may be , and liue , and feele , and discourse also . And although thou be neuer vnlike thy selfe , yet dost thou touch vnlike things , after an vnlike manner . Thou art euer present , yet sometymes thou art hard to be found We follow thee , when thou standest still , and yet we are not able to lay hold on thee , whilest yet thou holdest all things , fillest all things , comprehendest all things , exceedest all things , vpholdest all things . Neyther dost thou on the one side vndergoe them , and art ouercome by them on the other . Neyther dost thou fill things , on the one side , and yet art comprehended by them , on the other ; but by comprehending them , thou fillest them ; and by filling them , thou comprehendest them ; as by sustayning them , thou exceedest them ; and by exceeding them , thou sustaynest them . Thou teachest the harts of the faithfull , yet without the noise of words . Thou reachest from one end to the other strongly ; and thou disposed of all things , sweetely . Thou art not extended , according to the proportion of places ; nor art thou varied by the vicissitude of tymes . Thou haste neyther accesse , nor recesse , but thou inhabitest that inaccessibile light , which no man euer sawe or can see . Remaineinge quiet in thy selfe , thou doste make thy circuite about all things , and thou art euery where expressely and intirely all . For thou canst not be deuided or cutt , who art truely all ; nor canst thou be made into partes , because thou , wholy holdest all , fillest all , and dost possesse and illustrate all . The minde of man cannot conceaue the immense profundity of this mistery , nor the tongue of eloquence declare it ; nor can learned speach , nor all the volumes of all Libraryes , vnfolde it . If there were bookes to fill the whole world , yet they could not vnfolde thy admirable knowledge , because thou art truely vnspeakable : and canst not by any meanes be concluded , nor expressed , as thou art , who art the fountayne of diuine light , and the Sonne of euerlastinge charity . Thou art great , without quantity , & therfore thou art immense : thou art good , without quality , and therfore thou art truely , and supreamely good , and there is none good but thou alone , whose will is thy worke , and whose inclination is thy power , who didst create all things of nothinge , and thou didst it , by the onely act of thy will. Thou doste possesse all thy creatures , without needing any of them : Thou gouuernest them , without labour , and thou rulest them without trouble : and there is nothinge at all , either , in the highest or lower thinges which can disturbe the order of thy dominion . Thou art in all places , without being cōteyned in any place : Thou conteynest all things without circuite : and thou art present euery where , without eyther scituation , or motion . Thou art not the Author of ill , nor canst thou doe it : yet is there nothing which thou canst not doe ; nor didst thou euer repent thy self of any thinge which thou hadest done , nor art thou troubled with any commotion , or tempest of thy minde ; nor doe the dangers of the whole world , drawe any danger vpon thee . Thou commandest not , nor yet allowest of any wickednes or sinn . Thou neuer lyest , for thou art eternall Truth . By thy onely Goodnesse we are made , by thy Iustice we are punished , and by thy mercy we are deliuered . Nothing , neither in Heauen , or which is Elementary , eyther of fire , or earth , or any other thing subiect to our sense , is to be worshipped instead of thee , who truely art what thou art , and art not changed ; and to whome it doth most principally agree , that thou be called that which the Grecians call On , and the Latins Ens , which signifieth . The thing which is , for thou art euer the same , and thy years will neuer fayle . These , and many other things haue beene taught me , by my holy Mother the Church , wherof I am made a member , by thy grace . It hath taught me , that thou , the onely one , and true God , art not corporeall , nor passible : and that nothinge of thy substance or nature , is any way violable , or mutable , or composed , and framed : and therefore it is certaine that thou canst nor be perceiued , by corporeall eyes : and that thou couldest neuer be seene , in thy proper essence , by any mortall creature . Hereby it is clearely to be vndestood , that as the Angells see thee now , so are we to see thee , after this life . But yet , nether are the Angells themselues , able to s●e thee iust as thou art : and in fine the Omnipotent Trinity , is not wholy seene by any , but by thy onely selfe . CHAP. XXX . Of the vnity of God , and the plurality of Persons in him . BVt thou art truly Vnity in thy diuinity , though manifold in the plurality of thy Persons , so that thou canst not be numbred by any number , nor measured by any measure , nor waighed by any waight . For we doe not pretend , to finde out any beginninge , of that supreame goodnesse , which thou thy selfe art , from whence all things , by which all things , and in which all things : but we say , that all other things , are good by the participation of that goodnes , For thy diuine Essence , did euer , and doth still want Matter , although it doe not want Forme , namely that Forme which was neuer formed , the Forme of all Formes , that most beautifull Forme , which when thou dost imprint vpon particuler things ( as it might be some seale ) thou makest them , without all doubte , differre from thy selfe by their owne mutabilitie , without any change in thee , eyther by way of augmentation , or diminution . Now whatsoeuer is within the cōpass of created thinges , that also is a creature of thyne , O thou , one Trinity , and three in Vnity , thou God , whose Omnipotency possesseth , and ruleth , and filleth all things , which thou didst create . And yet we doe not therefore say , that thou fillest all things , as if they did conteyne thee , but rather so , as that they be conteyned by thee . Nor yet dost thou fill them all by partes , nor is it to be thought , by any meanes , that euery creature receiues thee after the rate of the bignesse which it selfe hath : that is to say , the greater , the greater parte : & the lesse the lesse : since thou thy selfe , art in them all , & all of them in thee : whose Omnipotency concludeth all things nor can any man finde a way , whereby to make escape from thy power , For he , who hath thee not wel . pleased , wil be sure not to escape thee , being offended ; as it is written , neither from the East , nor from the West , nor from the desert mountaynes , because God is the Iudge . And els where it is sayd : Whither shall I goe from thy spiritt , and whither shall I fly from thy face . The immēsity of thy diuine greatnes is such , that we must knowe thee to be whithin all things , and yet not included , and without all thinges , yet not excluded . And therefore thou art interior , that thou maiste conteyne all things : and therefore thou art exterior , that by the immensity of thy greatnes , thou maiste conclude , all things . By this therefore , that thou art interior , thou art showed to be the Creator ; but by this , that thou art exterior , thou art proued to be the Gouernour of them all . And least all things which are created , should be without thee , thou art interior ; but thou art exterior , to the end that all things may be included in thee . Not by any local magnitude of thyne but by the potētiall presence of thee , who art present euery where , and all thinges to thee are present , though some vnderstād these things , and others indeed , vnderstand them not . The inseparable vnity therfore of thy nature , cannot haue the persons seperable , because as thou art Trinity in Vnity , and Vnity in Trinity , so thou canst not haue separation of persons . It is true , that those persons are named seuerally ; but yet thou art so pleased to show thy selfe , O God , thou Trinity , to be inseperable in thy persons , as that there is noe name belonginge to thee in any one of them , which may not be referred to another , according to the rules of relation . For as the Father to the Sonne , and the Sonne to the Father ; so the Holy Ghoste is most truely referred , both to the Father & Sōne . But those names , which signify thy substanec , or person , or power , or Essence , or any thing which properly is called God , doe equally agree to all the persons ; As great God , Omnipotent and eternall God ; and all those things which naturally are saide of thee , O God. Therefore there is noe name , which concernes the nature of God , which can so agree to God the Father , as that it may not also agree to God the Sonne , as also to God the Holy Ghoste . As for example , we say the Father is naturally God , but so is the Sonne naturally God ; and so also is the Holy Ghoste naturally God ; and yet not three Gods , but naturally one God , the Father , the Sonne , and the Holy Ghoste : Therfore art thou ô Holy Trinity , inseperable in thy persons , as thou art to be vnderstoode by our mind , although thou haue seperable names in worde ; because thou dost by no meanes , indure a plurall number , in the names belonging to thy nature . For herby it is showed , that the persons cannot be deuided in the blessed Trinity , which is one true God , because the name of any one of the Persons , doth euer relate to an other of them . For if I name the Father , I shew the Sonne ; if I speake of the Sonne , I proclame the Father : if I speake of the Holy Ghoste , it is necessarily to be vnderstoode , that he is the Spiritt of some other , namely of the Father , and of the Sonne . Now this it that true Faith , which flowes from sound doctrine . This indeed , is the Catholique , and Orthodoxall Faith , which God hath taught me , by his Grace , in the bosome of his Church , which is my Mother . CHAP. XXXI . A prayer to the blessed Trinity . MY Faith doth therefore call vpon thee , which thou , O Lord haste giuen me , through thy goodnes , for my saluation . Now the faithfull soule , liues by Faith. He now holds that in hope , which hereafter he shall haue indeed . I call vpon thee , O my God , with a pure conscience , and with that sweete loue , which groweth out of Faith , whereby thou haste brought me , to the vnderstanding of truthe ; casting away the darknes of ignorance , and whereby thou haste drawen me out of the foolish bitternes of this world ; and so accompanyinge it , with the sweetnes of thy charity , thou haste made it delightfull , and deer to me . I doe with a lowde voice inuoke thee , O blessed Trinity , & with that sincere loue which groweth out of Faith , which Faith , thou haueing nourished euen from my cradle , did'dst inspire by the illustration of thy grace ; and which thou hast encreased and confirmed in me , by the documents of my Mother the Church . I inuoke thee , O holy and blessed , and glorious Trinity , in Vnity ; the Father , the Sonne , and the Holy Ghoste , our God , our Lord , and our Paraclete , Charity , Grace , and Communication , the Father , the Sonne , and the Illuminator ; the Fountayne the Riuer , and the Irrigation , or wateringe . All things by one , and all things in one , from whome , by whome , in whome , all things . The liuing life , the life proceeding from the liuing life , the life liuing . One from himselfe , One from one , and One from two . One , being from himselfe , One , being from another , and One , being from two other . The Father is true , the Sonne is Truth , and the Holy Ghoste is Truth . Therfore the Father , the Sonne , and the Holy Ghoste are one essence , one power , one goodnes , one beatitude , from whome , by whome , and in whome , all things are happie what things soeuer are happie CHAP. XXXII . That God is the true , and souuereigne life . O God the true and Souuereigne life , from whome , by whome , and in whome , all things doe liue , which haue any true , and happy life . O God who art that goodnesse , and that beauty , from whome , by whome and in whome all things are faire , and good , which haue any beauty , or goodnesse in them . O God , whose faith doth excite vs , whose hope doth erect vs , and whose charity doth vnite vs O God , who requirest that we seeke thee , and who makest vs finde thee , and who openest to vs , when we knocke . O God , from whome to be auerted is to fa●l ; and to whom to be conuerted is to rise ; and in whom to remayne is to be immoueable . O God whome noe man looseth , but he who is deceaued ; no man seeketh , but he who is admonished ; and noe man findeth , but he who is purged . O God whome to know , is to liue ; whome to serue is to reigne ; whome to praise , is the ioy and saluation of the soule . I praise thee , I blesse thee , and I adore thee , with my lipps , with my hart , and with all the whole power I haue . And I present my humblest thanks to thy mercy , and goodnes , for all thy benefitts ; and I sing this Hymn of glory to thee , Holy , Holy , Holy , I inuoke thee , O blessed Trinity , beseechinge , that thou wilt come into me , and make me worthy to be the Temple of thy glory . I begge of the Father , by the Sonne : I begge of the Sonne , by the Father ; I begge of the Holy Ghoste , by the Father , and the Sonne , that all vice may be farr remoued from me , and that all holy vertue may be planted in me . O Immense God , from whome all things , by whome all things , in whome all things , both visible and inuisible are made . Thou who doste inuiron thy workes , without , and fillest them , within ; who dost couer them from aboue , and dost susteyne them from belowe ; keepe me who am the worke of thy hands , and who hope in thee , and who onely confide in thy mercy . Keepe me , I beseech thee , here , and euery where , now and euer , within , and without ; before me , & behinde me ; aboue and belowe , and round about ; that no place at all , may be left , for the treacherous attempts of my enemies against me . Thou art the Omnipotent God , the keeper and the Protector of all such as hope in thee , without whome noe man is safe , none freed from danger . Thou art God , and there is noe other God but thou , neyther in heauen aboue , nor on earth belowe . Thou whoe performest workes of prowess , and so many wonderfull and vnscrutable things ; which exceed all number . Praise is due to thee , honor is due to thee , and to thee Hymns of glory are due . To thee doe all the Angells the heauēs & all the power therof , sing Hymns , and praises , without ceaseing ; and all creatures , and euery spiritt doth praise thee , the holy and indiuiduall Trinity , as it becomes the creatures there Creator , the slaues their Lord , and the souldiers , their King. CHAP. XXXIII . The praises of men and Angells . TO thee doe all the Saintes , and they who are humble of hart , to thee doe the spiritts and soules of iust persons , to thee doe all the Cittizens of heauen , and all those orders of blessed spiritts sing the hymn of honor and glory , adoreinge thee humbly without end . All the Cittizens of heauen doe praise thee , O Lord , after a most honorable and magnificent manner ; and man who is an eminent parte of thy Creatures doth also praise thee . Yea and I wretched sinner , and miserable Creature that I am , doe yet labour with an extreame desire to praise thee , and wish that I could loue thee , with excessiue loue . O my God , my life , my strength , and my praise , vouchsafe to lett me praise thee . Grant me light in my hart , putt thou the word into my mouth , that my hart may thinke vpon thy glory , and my tōgue may singe thy praises , all the day longe . But because it is noe hansome praise , which proceeds out of the mouth of a sinner , And because I am a man of polluted lipps , Clense thou my hart I beseeche thee , from all spotts , sanctify me , O thou Omnipotent sanctifier , both within and without , and make me worthy to sett forth thy praise . Receaue with benignity , and acceptation , from the hand of my hart , which is the affection of my soule , receiue I say , the sacrifice of my lipps , and make it acceptable in thy sight , and make it ascend vp to thee in the odour of sweetnes . Let thy holy memory , and thy most diuine sweetnes , possesse my whole soule ; and draw it vp at full speed , to the loue of inuisible things . Let it passe from the visible to the inuisible ; from the earthly to the heauenly ; from the temporall to the eternall ; and lett it passe on so farr , as to see that admirable vision . O eternall Verity , O true Charity , O deer Eternity , thou art my God ; to thee doe I sigh day and night ; to thee doe I pant ; at thee doe I ayme ; to thee doe I desire to arriue . He who knowes thee , knowes Truth and he knowes Eternity . Thou , O Truth , dost preside ouer all things . We shall see thee as thou art , when this blind and mortall life is spent , wherein it is said to vs , where is now thy God ? And I also said to thee Where art thou , O my God ? In thee am I refreshed a little , when I power out my soule towards thee , by the voice of my exultation and confessiō , which is as the sounde of a man , who is bankquetting , end celebratinge some great festiuity — And yet agayne it is afflicted , because it falls back , and returnes to be an Abysse ; or rather it findes that still it is so . My faith which thou hast kindled , in this night of myne , before my feete , doth say , Why art thou sad , O my soule , and why doste thou afflict me ? Hope thou in God ; his word is a lanterne to my feete . Hope , and continue to doe so , till the night ( which is the mother of the wicked ) doe passe a way ; till the wrath of our Lord passe away ; wherof sometymes we were the Children . For sometymes we were darknes . Till this fury of water pass cleane a way , we still dragg on , in our body ( which is dead through sinn ) the reliques of that darknes : Till such tyme as the day shall approach , & all shadowes may be remoued . I will hope in our Lord. In the morrow of the next life , I shall assist , and contemplate , and I will euer confesse to him . In that morrow , I shall assist , and behold the health of my countenance , which is my God , who will reuiue euen our mortall bodyes , for that spiritts sakes , which dwelleth in vs ; that now we may be light , euen whilest we are saued here , by hope . That we may be the Sonns of light , and the Sonns of God , and not of night , and darknes ; For sometymes we were darknes , but now we are light in thee , O our God , and yet we are so here , but by Faith , and not face to face . Because that hope which is seene is not hope . All that immortall people of thy Angells praiseth thee O Lord ; and those celestiall Powers glorify thy Name . They haue no need to read any such writing as this , towards the makeinge them knowe , the holy & indiuiduall Trinity . For they see thy Face for euer , and there they read , without any syllabes of tyme , what that eternall will , requires . They read , they choose , and they loue . They euer read , and that neuer passeth , which they are readinge . By choosing , and by loueinge they read , the very immutability of thy counsell ; and their booke is neuer shutt , and their scrowle neuer folded vp ; for thy self is all that to them , and so thou art to be for euer . O how excessiuely happy are those powers of heauen , which are able to praise thee , most purely and holyly , with excessiue sweetnes , and vnspeakable exultation ? They praise thee for that , in which th●● ioy ; because they euer see reason 〈◊〉 they should reioice , and praise them But we , being oppressed by this burthen of our flesh , and being cast farr of from thy face , in this pilgrimage of ours , and being so racked by the variety of worldly things , are not able worthily to praise thee . Yet we praise thee as we can , by Faith , though not face to face ; but those Angelicall spiritts praise thee face to face , & not by Faith. For our flesh putteth this vpō vs & obligeth vs to praise thee , farr otherwise , then they doe . But how soeuer euen we sing praise to thee in a different manner ; and yet thou art but one , O God , thou Creator of all things to whome the sacrifice of praise is offered , both in heauen and earth . And by thy mercy , we shall one day arriue to their society , with whome we shall for euer see , and praise thee . Grant , O Lord , that whilest I am placed in this fraile body of mine , my hart may praise thee , my tongue may praise thee , and all the powers of my soule may say , O Lord , who is like to thee . Thou art that Omnipotent God , whome we worshi● as Trine in Persons , and On●● the Substance of thy Diety . We adore the Father vnbegotten , the Sonne , the onely begotten of his Father , and the Holy Ghoste , proceedinge from them both ; and remaininge in them both . We adore thee O Holy and indiuiduall Trinity , one Omnipotent God , who when we were not , did'st most puissantly make vs ; and when , by our owne fault we weare lost , by thy pitty , and goodnes , thou did'st recouer vs , after an admirable manner . Doe not I beseech thee , permitt that we should be vngratefull for so great benefitts , and vnworthy of so many mercyes . I pray thee , I beseech thee , I begg of thee , that thou wilt increase my faith , hope , and charity . I beseech thee , make vs , by that grace of thyne , to be euer firme in beleiueinge , and full of efficacy in working ; that so , by meanes of incorrupted Faith and workes worthy therof , we may through thy mercy , arriue to euerlastinge life . And there beholding thy glory ; as indeed it is , we , whome thou haste made worthy to see that glory of thyne , may adore thy Maiesty , and may say together : Glory be to the Father , who created vs : Glory be to the Sonne , who redeemed vs , Glory , be to the Holy Ghoste , who sanctifyed vs : Glory be to the supreame , & indiuiduall Trinity , whose workes are inseparable , and whose empire is eternall . To thee our God , praise is due , to thee a Hymne of glory , to thee all honor , benediction , clarity , thanksgiueing , vertue , and fortitude , for euer , and for euer . Amen . CHAP. XXXIV . He complayneth against himselfe for not being moued , with the contemplation of God whereat the Angells tremble . PArdon me O Lord , pardon me , through thy mercy , pardon , and pitty me ; pardon my great ignorance and imperfections . Doe not reiect me , as a presumptuous creature , in that I aduenture , being thy slaue ( I would , I could say a good one , and not rather that I am vnprofitable and wicked , and therfore very wicked because I take this boldnes ) to praise , and blesse , and adore thee , who art our Omnipotent God , and who art terrible , and excessiuely to be feared , without contrition of hart , without a fountaine of tears , and without due reuerence , and trembling . For if the Angells , who adore , and praise thee , doe tremble , whilest they are filled with that admirable exultation ; how comes it to passe , that I , a sinfull creature , whilest I am present with thee , and sing prayses , and offer sacrifices to thee , am not frighted at the hart , that I am not pale in my face ; that my lipps tremble not , and my whole body is not in a shiueringe and that so , with a flood of tears , I doe not incessantly mourne before thee . I would fayne doe it , but I am not able , because I cannot doe what I desire . Herupon I am vehemently wondringe at my selfe , when by the eyes of Faith , I see how terrible thou art ; but yet , who can doe euen this , without thy grace ? For all our saluation , is nothing but thy great mercy . Woe be to me , how comes my soule to be made so senseles , as that it is not frighted , with excessiue terrour , whilest I am standing before God , and singinge forth his praise ? Woe be to me , how comes my hart to be so hardned , that myne eyes cannot incessantly bring forth whole floods of tears , whilest the slaue is speaking before his Lord , Man with God , the. Creature with the Creator ; he who is made of durte , with him who made all things of nothing ? Beholde O Lord , how I place my selfe before thee ; & that which I conceiue of my selfe in the most secret corner of my hart , that doe I not conceale from thy paternall eares . Thou art rich in thy mercy , and liberall in thy rewards ; grant me some of thy good guifts , that therby I may doe seruice to thee . For we cannot serue , nor please thee , by any other meanes , then of thy guift . Strick through , I beseech thee , this flesh of mine , with thy feare . Let my hart reioyce , that it may feare thy name . O that my sinfull soule might so feare thee , as that holy Man did , who said : I haue allwayes feared God , like the waues of a Sea , which were flowing ouer me . O God , thou giuer of all good things grant me , whilest I am celebratinge thy praises , a fountayne of tears , together with purity of hart , and ioy of minde ; that loueing thee perfectly , and praiseinge thee worthily , I may feele , and taste , and sauour with the very palate of my soule , how sweete , & delicious thou art : O Lord , accordinge to that which is written : Taste , and see , how sweete our Lord is : Blessed is the man who hopes in him . Blessed is the people which vnderstandeth this ioy . Blessed is the man whose helpe is from thee : He hath disposed of certayne degrees , whereby to rise vp in his hart , in this valley of tears , in the place which he hath appointed . Blessed are the cleane of hart ; for they be the men , who shall see God. Blessed are they who dwell in thy house , O Lord , for they shall praise thee , for euer , & for euer . CHAP. XXXV . A prayer which greatly moueth the hart to Deuotion , and to Diuine loue . O Iesus , our Redemption , our Desire , and our Loue ; thou God of God , giue helpe to me , who am thy seruant . I inuoKe thee , I call vpon thee , with a mighty crye , and with my whole hart . I inuoke thee into my soule , enter into it , & make it fitt for thy selfe , that thou maist possesse it without spott , and wrinckle . For to a most pure Lord , a most pure habitation is due . Sanctify me therfore , who am the vessell which thou hast made . Euacuate me of malice , and fill me with grace , and still keepe me full , that I may be made a Temple , worthy to be inhabited by thee , both here , and in the other euerlasting world . O thou most sweete , most benigne , most loueing , most deer , most powerfull , most desireable , most pretious , most amiable , most beautifull God : thou who art more sweete then hony , more white then any milk or snow , more delicious then Nectar , more pretious then gold or jewells , and more deere to me , then all the riches and honors of the earth . But what doe I say , O my God , O thou my onely hope , and my so abundant mercy ? What doe I say , O thou my happy , and secure sweetnes ? What doe I say when I vtter such things as these ? I say what I can , but I doe not say what I should . O that I could say such things , as those Quires of Angells doe vtter , in those celestiall Hymns O how willingly would I euen spend , & powre out my whole selfe , vpon thy praises ? O how faine would I , most deuoutly , and most indefatigablie proclaime those Hymns of celestiall melody , in the middest of thy Church , to the praise and glory of thy Name ; But because I am not able to doe these things compleatly , shall I therefore hold my peace : woe be to them , who hold their peace of thee , who loosest the tongues of dumm persons , and makest the tongues of children eloquent . Woe woe be to them who hold their peace of thee , for euen they who speak most , may be accompted to be but dumbe , when they doe not speake thy praise . But now who shal be able worthily to prayse thee , O thou vnspeakable Wisdome of the Father ? But yet although I finde noe wordes whereby I may sufficiently vnfold thee , who art the Omnipotent , and Omniscient Word ; I will yet ; in thy meane tyme say what I can , till thou biddest me come to thee , where I may say that of thee , which is fitt , and which I am bound to say . And therefore I humbly pray , that thou wilt not haue an eye , so much to that which I say now in deed , as to that which I say in my desire . For I desire ( and that with a great desire ) to say that of thee , which is fitt and iust , because it is fitt that thou be praised ; and celebrated , and all honor is due to thee Thou seest therefore , O God , thou who knowest of all secrett things , that thou art more deer to me , not onely then the earth , and all that is therein , but that thou art more acceptable , and amiable to me , then heauen it selfe , and all that it conteynes . For I loue thee , more then heauen , and earth , and all those other things which are in them ; Nay these transitory things are without doubt not to be beloued at all , if it weare not , for the loue of thy Name . I loue thee , O my God , with a greate loue , and I desire to loue thee yet more . Giue me grace , that I may euer loue thee as much as I desire , and as much as I ought , that thou alone maist be all my intention , and all my meditation . Let me consider thee , all the day long without ceasinge ; let me feele thee , euen when I am sleeping , by night ; let my spiritt speake to thee ; lett my minde conuerse with thee ; let my hart be illustrated with the light of thy holy vision ; that thou being my Director , and my Captayne , I may walke on , from vertue to vertue ; and that at last , I may see thee , the God of Gods in Syon . Now as in a glasse , or in a cloude ; but then face to face , where I shall knowe thee , as I am knowen . Blessed are the cleane of hart , for they are the men who shall see God. Blessed are they who dwell in thy howse , O Lord , for euer , and for euer , shall they praise thee . I beseech thee therefore , O Lord , by all thy mercyes , whereby we are freed from eternall death , mollyfy my hart , which is hard , & stony , and rocky , and steely , with thy powerfull , and most sacred vnction ; and grant , that by the fire of contrition , I may become a liueing sacrifice before thee , in euery moment of my life . Make me euer to haue a contrite and humbled hart , in thy presence , with abundance of tears . Grant that through my great desire of thee , I may be vtterly deade to this world ; and that I may forgett these transitory things , through the greatnes of my loue , and feare of thee ; and this so farr forth , as that I may neuer reioyce nor mourne , nor feare any thinge , which is temporall ; and that I may not loue them ; least so I be eyther corrupted by prosperity , or deiected by aduersity . And because the loue of thee , is strōg as death , I beseech thee that the fiery and mellifluous force of thy loue , may suck vp , and deuoure my whole minde , from all those things which are vnder heauen ; that I may in heare to thee alone , and be fedd with the memory of thy onely sweetnes . O Lord , I beseech thee , I beseech thee , and still I beseech thee , that the most sweete odour of thee , and thy mellifluous loue may descend , and enter into my hart , Lett that admirable , and vnspeakable fragrance of thy sauour , come into me , which may kindle an euerlastingly a burning desire of thee in my hart , and which may draw out from thence , those vaynes of water which spring vp to eternall life . Thou art immense , O Lord , and therfore it is but reason that thou be loued and praised , beyond all measure , by them whome thou hast redeemed with thy pretious Blood. O thou most benigne louer of man. O thou most mercifull Lord , and most vnpartiall Iudge , to whome the Father gaue all power of Iudgment ; Thou seest how vniust a thinge it is , that the children of this world , the children of night , and darknes , should with a more ardent desire , indeauour , and study , and seeke perishing riches , and transitory honors , then we thy seruants doe loue thee our God , by whome we are created and redeemed . But if on the other side , a man will affect some man , with so great loue , as that one of them will scarce indure the absence of the other ; if the Spouse be transported , with so great ardour of affection to her fellow Spouse , that through the greatnes of her loue ; shee can take noe rest , nor beare the absence of that dearest freind , without deep sorrowe ; with what loue , with what labour , with what feruour ought that soule , which thou haste espoused to thy self by Faith , and other mercyes , loue thee her true God , and her most beautifull Spouse , who hast so loued , and saued her , and haste done so many , and , so great thinges for her good . For although this world haue certayne delights and loues belonging to it , yet doe they not so delight , as thou O God. In thee the iust man is indeed delighted , because thy loue is sweete , and quiet ; for the harts which thou dost possesse , thou fillest with tranquillity , sweetnes , and delight , On the other side , the loue of this world , and of the flesh , breeds anxiety , and pertubation , and depriues thoses soules of quietnes into which it enters ; for it doth euer sollicite them , with suspitions , perturbations , and many fears . Thou art therefore the delight of iust persons , & that iustly . For the strength of rest and peace , is with thee , and a life vncapable of perturbation . He who enters into thee , O deere Lord , enters into the ioy of his Lord and shall haue nothing more to feare ; but shall finde himselfe to be perfectly well , in the most excellent place which can be thought ; and he will say , This is my rest for all eternityes , this shal be my habitation , for I haue chosen it ; And agayne , Our Lord gouernes me , and nothing shal be wantinge , in that place of full feedinge ; yea there it is , that he hath lodged me . Sweete Christ , deare Iesus , fill my hart for euer , I beseech thee , with the vnquenchable loue , and the continuall memory of thee ; in such sort , as that I may all burn vp , like any eager flame , in the sweetnes of thy loue , which many waters , may neuer be able to extinguish , in me . Grant O most sweete Lord , that I may loue thee , and that through the desire of the I may discharge my selfe of the waight of all carnall desires ; and of the most greiuous burthen of all earthly concupiscences , which impugne , and oppresse my miserable soule , that running lightly after thee , in the odour of thy pretious oyntements , till I be effectually satisfyed with the vision of thy beauty , I may , with all speed , arriue thither by thy cōduct . For there are two kindes of loues ; one good , and another badd ; one sweete , and another bitter , and they cannot both remayne in one hart . And therefore if any man loue any thinge , in dishonour of thee , thy loue , O Lord , is not in him . That loue of sweetnes , and that sweetnes of loue ; not tormenting but delightinge ; a loue , which remaineth sincerely , and chastely for all eternity , a loue which euer burnes , and is neuer quenched . O sweete Christe , O deer Iesus , O Charity ! my God , inflame me all with thy fire , with thy loue , with thy sweetnes and delight , with thy ioy & exultation , with thy pleasure and ardent desire which is holy , and good ; chaste , and pure , secure , and serene ; that being all full of the sweetnes of thy loue , and all burnt vp , in the flame of thy charity , I may loue thee , O God , with my whole hart , and with all the marrow of my affections ; haueing thee still , and euery where , in my hart , in my mouth , and before my eyes , so that there may neuer be any place open in me , for any adulterine or impure loue . Hearken to me , O my God , hearken to me , O thou light of mine eyes . Hearken to what I aske , and teach me what to aske , that thou maist hearken to me . O thou pittious and most mercifull Lord , doe not become inexorable to me for my sinns ; but for thyne owne goodnes sake , receiue these prayers of thy Sonne , and grant me the effect of my petition , and desire , by the intercession , prayer , and impetration of the glorious Virgin Mary my Lady , and Mother , and of all thy other Saints . Amen . CHAP. XXXVI . A most deuoute Prayer by way of thanks-giueing . O Christ our Lord , the Word of the Father , who camest into the world to saue sinners , I beseech thee , by the most indulgent bowells of thy mercy , amend my life , better my actions , compose my manners , take all that from me , which hurteth me , and displeaseh thee ; and giue me that which thou knowest , to please thy selfe , and profitt me . Who is he but onely thou , O Lord , who can make a man cleane , he being conceiued of vncleane seed . Thou art an Omnipotent God of infinite piety , who iustifiest the wicked , and reuiuest such as are dead , through sinn ; & thou changest sinners , and they are so no more . Take from me therefore , whatsoeuer is displeasing to thee in me ; For thyne eyes haue seene my many imperfections . Send forth , I beseeche thee , thy hand of piety towards me , and take from me , whatsoeuer is offensiue in me to thyne eyes . Before thee , O Lord is my health , and sicknes , conserue that , I beseech thee , and cure this . Heale me , O Lord , and I shal be healed , doe thou saue me , and I shal be saued ; thou , who curest the sick , and conseruest the sound ; thou who with the onely beck of thy will , restorest that which is in decay , and ruine . For if thou vouchsafe to sowe good seede in thy feild , which is my hart , it will first be necessary , that , with the hand of thy pitty , thou shouldest pluck vp the thornes of my vices . O most sweete , most benigne , most loueing , most deer , most desirable , most amiable , and most beautifull God , infuse , I beseech thee , the multitude of thy sweetnes , and of thy loue into my hart ; that I may not so much as desire , yea , or euen thinke , of any carnall thinge ; but that I may loue onely thee , and haue onely thee in my hart , and mouth . Write , with thy finger in my hart , the sweete memory of thy mellifluous Name , which may neuer be blotted out againe . Write thy will , and thy lawe , in the tables of my hart , that I may haue both thy lawe , and thy selfe , O Lord of immense sweetnes , at all tymes and places , before myne eyes . Burne vp my mynde with that fire of thyne , which thou did'st send into the world , and did'st desire that it might be much kindled ; that I may daily offer to thee , abundance of tears , the sacrifice of a troubled spirit , and contrite hart . O sweete Christe , O deer Iesus , as I desire , and as , with my whole hart I craue , so giue me thy holy and chaste loue , which may replenish , and take , and possesse me wholy . And giue me that euident signe of thy loue , a springing fountayne of tears , which continually may flowe ; that my tears themselues may witnes thy loue to me , and they may discouer and declare , how deerly my soule loueth thee ; whilest through the excessiue sweetnes of that loue , it cannot conteyne it selfe from tears . I remember , deare Lord , that good woeman Anna , who came to the Tabernacle , to begg a sonne of thee , of whome the Scripture saith that after her tears , and prayers , her countenance was cast no longer towardes seuerall things . But whilest I call to mind her so great vertue , and constancy , I am racked with greife , and confounded with shame , because I finde my selfe too miserablie cast downe , towards vanity . But if she wept so bitterly , and did so perseuer in weepinge , who onely desired to haue a sonne ; how ought my soule to lament , and continue in lamentation , which seekes and loues God , and earnesty desires to get home to him ? How ought such a soule lament , and weepe , who seeketh God , day and night , and is resolued to loue nothinge but Christ our Lord ? It is no lesse then a wōder , if such a persons teares , become not his bread , day and night . Looke back therefore , and take pitty on me , for the sorrowes of my hart are multiplyed . Giue me of thy celestiall contemplation ; and despise not this sinfull soule , for which thou dyedst . Giue me I beseeche thee , internall teares , which may springe from the most secret corner of my hart , whereby the chaines of my sinns may be broken ; and lett them euer fill my soule , with celestiall ioy , that I may obteyne some little portion in thy Kingdome , if not in the Society of those true and perfect Moncks , whose stepps I am not able to followe , yet at least with deuout woeman . I doe also call to minde , the admirable deuotion of another woemā , who sought thee with tender loue , whē thou wert layd in the Sepulcher . Who retired not from the sepulcher , when the Disciples retired ; who satt downe there , all afflicted and wounded ; & she wept there long , and much , and riseing vp with many tears , she did agayne and agayne , play as it were the spy , with her watchfull eyes , vpon that solitary place ; to see if perhapps she might be able to finde thee any where , whom she sought with such ardour of desire . She had already entered into the sepulcher once and agayne ; but that which in it selfe , seemes too much , seemes not enough , to one that loues . The vertue of a good worke is perseuerance ; and because she loued thee beyond the rest , and loueing wept , and weeping sought , and seeking perseuered , therefore did she deserue , to be the first of all others to finde the out ; and to speake with thee . And not onely that , but she was the first proclamer of thy glorious Resurrection , to thy Disciples ; thy selfe thus directing , and sweetly commaunding that it should be so , Goe , and will my brethren that they pass on into Gallile ; they shall see me there , But now , if that woeman wept , and continued in weepinge , who sought the liueing , amongst the dead , and who touched thee but with the hand of Faith ; how ought my soule to lamente , and persiste in lamentation , which beleeueth with the hart , and confesseth with the mouth , that thou art her redeemer , praesiding now in heauen , and regninge euery where ? How ought such a soule to lament and weepe , which loues thee with her whole hart , and couetts to see thee with her whole desire ? Thee who art the sole refuge , and the onely hope of miserable creatures , to whome one can neuer pray without hope of mercy ? Afford me this fauour , I beseech thee , for thyne owne sake , & for thy holy Name , that as often as I thinke of thee , speake of thee , write of thee , read of thee , conferr of thee ; as often as I remember thee , and am present with thee , and offer praise and prayers , and sacrifice to thee , so often may I weepe abundantly , and sweetely in thy presence , that so my tears may be made my bread , day and night , Thou , O King of glory , and thou instructer of soules in all vertue , haste taught vs , both by doctrine and example ; that we are to lament , and weepe , sayinge : Blessed are they who mourne , for they shal be comforted . Thou didest weepe ouer thy deceased freind , and thou didest shedd abundant tears ouer that miserable Citty , which was to perish . And now , O deare Iesus , I beseech thee , by those most pretious tears of thyne , and by all those mercyes , whereby thou didest vouchsafe so admirably to releyue vs wretched Creatures , giue me the grace of tears , which my soule doth greatly affect , and couet . For without thy guift , I cannot haue it , but be thou pleased to impart it to me , by that holy Spirit of thyne , which mollifyes the hard harts of sinners , and giues them compunction to weepe ; as thou didest giue it to our Fathers , whose footesteps I am to imitate , that so I may lament my selfe , duringe my whole life , as they lamented themselues , day and night . And by theyr merits and prayers who pleased theo , and did most deuoutly serue thee , I beseeche thee , take pitty vpon me , thy most miserable , and vnworthy seruant ; and grant me the grace of tears , Grant me that superior kinde of irrigation or watering , and that inferior also , that my tears may be my bread day and night ; and that ; by the fire of sorrowe , I may be made a fatt , and marrowy Holocauste , in thy sight . O my God , let me be all offerred vp , vpon the altar of my hart ; and let me be receyued by thee as a most acceptable sacrifice to thee in the odour of sweetnes . Grant me , O most sweete Lord , both a continuall , and a cleere founteyne , wherein this vncleane Holocauste , may be cleansed . For although I haue already offered my selfe to thee , by thy fauour , and grace ; yet in many things , doe I offend dayly , through my excessiue frailty . Giue me therefore the grace of tears , O blessed , and amiable God , through the greate sweetnes of thy loue , and by the commemoration of thyne owne mercyes . Prepare this table for thy seruant , in thy sight , & putt it into my power , that as often as I list , I may be filled therewith . Grant through thy pitty , & goodnes that this excellent and inebriating chalice , may quench my thirste ; & lett my spiritt pante towards thee , & my hart burne bright in thy loue ; forgetting all vanity , and misery Hearken to me , ô God , hearken , ô thou light of myne eyes , hearken to that which I desire , and make me desire such things , as thou wilt grant . O Lord , thou who art holy , & exorable in thy selfe , doe not become inexorable to me , for my sinns ; but for thyne owne goodnes sake , receaue the Prayers of thy seruant , & grant me the effect of my desire , and sute , by the prayers and merits of my Lady , the glorious Virgin Mary , and of all thy Saintes . Amen . CHAP. XXXVII . A most holy , and most excellent Prayer to Almighty God , whereby the soule is greatly mooued to deuotion . O Lord Iesus , O Holy Iesus , O good Iesus , who didest vouchsafe to dy for our sinns , and to rise agayne , for our Iustification ; I beseech thee , by that glorious Resurrection of thyne , raise me vp from the sepulchre of all my vices , and sinns ; & dayly giue me a part , in thy Resurrection by grace , that I may obteyne to be made a true pertaker of thy Resurrection to glory . O thou most sweete , most benigne , most loueinge , most pretious , most amiable , and most beautifull , Lord , who didest ascend vp to heauen , in a triumph of glory ; and beinge a most puissant Kinge dost sitt at the right hand of thy Father : Drawe me vpward , that I may runn after thee , in the pursute and sent of thy odoriferous oyntments . I will runn , and not faynt . Whilest thou art leading , and draweinge me , I will be runninge . Drawe vp this mouth of my thirsty soule , into those celestiall spirings of eternall satiety . Nay , rather drawe me to thy very selfe , who art the true liueinge fountayne ; that so accordinge to the vttermoste of my capacity , I may drinke that , where-vpon I may for euer liue , O thou my God , and my life . For thou haste said , with thy holy and blessed mouth : If any man thirst , let him come to me , and drinke . O thou fountayne of life , grant to my thirsty soule , that it may alwayes drinke of thee ; that , accordinge to thy holy and faithfull promisse , the liueing waters may flowe from me , O thou fountayne of life , fill my minde , with the torrent of thy delight , and inebriate my hart with the sober ebriety of thy loue ; that I may forget all vaine , ād earthly things , and may perpetually haue thee , and thee alone , in my memory ; as it is written : I haue beene mindfull of God , and I was delighted . Imparte to me the holy Spiritt , which was signifyed by those watters , which thou didest promisse , that thou wouldest giue , to such as thirsted after them . Grant , I beseeche thee , that with my whole desire , and endeauour , I may tend thyther , whither I beleeue thee to haue ascended , vpon the fortieth day , after thy Resurrection That so my body onely , be held in this present misery ; and that I may euer be with thee in desire and thought . That my hart may be there , where thou art , who art my incomparable , disireable , and extreamely amiable treasure . For in the great deluge of this life , wherein we are tossed with stormes to and fro surrounding vs ; and where there is noe secure castinge of anchor ; nor place more eminent , wher-vpon the Doue may place her foote , & repose her selfe in some smale measure ; there is noe where , any safe peace ; noe where any secure quietnes , but euery where warrs and strife ; all places full of enemyes ; fighting without , and fears within . And because one parte of vs is celestiall , and the other terrestriall the body which is subiect to coruption , doth dull and stupify the soule Therefore doth this soule of myne , which is my companion , and my freind , and which colmes all weary , from trauellinge , vpon a long , and laborious way , lye languishinge , and torne in sunder , by those vanityes , which it passed by ; and it doth hunger , and thirst extreamely ; and I haue nothinge to sett before it , because I am a poore creature , and a meere begger . Thou ô Lord my God who art rich in all things , and art a most plentifull imparter of celestiall satiety , giue foode to it being weary , recolect it being scattered ; and repair it being torne in peeces . Behold it is at the doore , and knockes . It beseeches thee , by those bowells of thy mercy , whereby thou didest visite vs riseinge from aboue , to open thy hand of pitty , to this miserable soule which knockes ; and commaund ( out of thy benignity & grace ) that it may enter in to thee ; that it may repose in thee , and that it may be recreated , and fedd with thee who art that true celestiall bread , and wine . That when it is satisfyed therewith , it may recouer strength and so ascēd vp to the things aboue it & being snatched vp out of this valley of misery , by the wing of holy desires it may fly into those celestiall Kingdomes . Let my spiritt , ô Lord , let my spiritt , I beseech thee , take the wings of an Eagle , let it spring vp and neuer fainte ; let it fly , till it arriue euen ! as farr as the beauty of thy house ; that place of the habitation of thy glory ; that it may there be full fedd vpon that table , where thy celestiall Cittizens are refreshed , with those secret delights of thyne , in that place of rich feedinge ; close by those full fountaynes ; and there , ô my Lord , let my hart repose , and rest in thee . My hart is a high sea . swelling vp with waues . Thou , who didest commaund both windes and seas , where vpon great tranquillity did followe , come downe , and walke vpon these Waues of my hart ; that all my thoughts may become serene and quiet ; to the end that I may embrace thee , my deare , and onely Lord ; and that I may contemplate thee ( who art the sweete light of myne eyes ) being freed from the blinde mistes , or foggs of all vnquiet cogitations . Let my hart fly vnder the shadowe of thy wings , from the scorching heate of the cares , and cogitations of this world ; that so being hidden vp in that sweete refreschinge of thine , it may exult , & singe : In thy peace , in thy very selfe will I sleepe and rest . Let my memory sleepe , let it sleepe , I beseeche thee , O my Lord God , from all sinn and vice . Let it hate iniquity , and loue sanctity . For what is more beautifull , what is more delightfull , then in the middest of the deepe darkenes , and the many bitter sorrowes of this life , to pante towards that diuine sweetnes of thine , and to aspire to that eternall beatitude ; and there to haue our harts fixed , where it is most certaine that true ioy is to be found , O thou most sweete , most loueinge , most benigne , most deare , most precious , most desirable , most amiable , and most beautifull Lord , When shall I be able to see thee : When shall I apppeare before thy face ? Whē shall I be satisfyed with that beauty of thine ? Vvhen wilt thou lead me out of this darke prison , that I may confesse to thy Name ; that so , from thence forth , , I may haue noe more cause of greife ? Vvhen shall I passe on into that admirable , and most goodly house of thine ? where the voice of ioy and exultation , is euer ringing out , in those Tabernacles of the Iust ? Blessed are they who dwell in thy house , O Lord , for euer , and for euer , shall they praise thee . Blessed are they , & truely blessed ; whome thou hast chosen , and assumed into that celestiall inheritance . Beholde how thy Saints , O Lord , doe florish like the Lilly ; they are filled with the euer springinge plenty of thy house ; & thou giuest them to drink of the torrent of thy delights . For thou art the fountayne of life , and in thy light they shall see light ; in so high degree as that they who are but a light illuminated by thee , ô God , who art the illuminateing light , doe yet shine in thy sight , like the Sunn it selfe . O how admirable , how pretious , and how beautifull , be the habitations of thy house O thou God of all strength ? This sinfull soule of mine is carried with extreame desire to enter thyther . O Lord , I haue loued the beauty and order of thy house ; and the place of the habitation of thy glory . One thinge I haue begged of our Lord , and I will neuer leaue to begg the same ; that I may dwell in the house of our Lord , all the days of my life . As the Stagg runns panting towords the fountaines of water , so doth my soule runn thirstinge after thee , O God. When shall I come , and once appeare before thy face ? When shall I see my God , after whome my soule is in a deadly thirst ? When shall I see him , in the land of the Liueinge ; for in this land of the Dyinge , he cannot be seene , with mortall eyes . Vvhat shall I doe , miserable creature that I am ; beinge bound vp , hand and foote , by these chaynes of my mortality , What shall I doe ? Whilest we remaine in this body , we wander from our Lord. Vve haue not here any permanent Citty , but we are looking after another , which is to come , for our habitation is in heauen Vvoe be vnto me , for that my abode nere is prolonged . I haue dwelt with the inhabitants of Cedar ; and my soule hath beene too true a dweller there . Vvho will helpe me to the winges of a doue , that I may fly and rest ? Nothinge can be so delightfully deare to me as to be with my Lord. It is good for me to adheare to my God. Grant to me , ô Lord , whilest I am confined to this mortall flesh , that I may adheare to thee , as it is written : He who adhears to our Lord , becometh one spiritt with him . Grant me , I beseech thee , the wings of Contemplation ; that beinge indued therewith , I may fly vp a pace towards thee . And because all that which is sinfull , and weake , is workeinge downeward , ô Lord hold hold thou my hart , that it may not rush into the bottomes of this darke valley ; that by interposition of the shadow of the earth , it may not be seuered from thee , who art the true Sunn of Iustice ; and so may be hindred from beholdinge celestiall things , by the drawinge of black cloudes ouer it . Therefore am I aspireinge to those ioyes of peace ; and to that most calme and delight-full state of light . Hold thou fast my hart in thy hand ; for vnlesse it be by thee it will neuer be able to rayse it selfe to thinges aboue . Thither doe I make all haste , where supreame peace doth reigne ; and where eternall tranquillity is resplendent . Hold fast , and guide my spiritt , and raise it ; accordinge to thy good will ; that so thy selfe beinge the guide therof , it may ascend into that region , where there is an eternal spring ; and where thou feedest Israel for euer , with the food of truthe ; that there ( at the least with some swifte , and catchinge thought ) . I may now lay hold of thee , who art that Souereigne Vvisdome , remaineinge ouer all things , and gouerninge , and conducteinge all things . But to the soule which is striuing , and struglinge towards thee , there are many thinges which call vpon it , by way of giueinge it impediment . O Lord , I beseeche thee , that they may all be putt to silence , by thy commandement . Lett my very soule be silent to it selfe . Lett it passe by all things : Lett it transcend all thinges created , and dispatch them all away from it selfe . Lett it arriue to thee , and vpon thee , who art the onely Creator of all things : let it fasten the eyes of Faith : let it aspire towards thee : let it be wholy attentiue to thee : let it meditate vpō thee : let it contemplate thee : let it place thee euer before her eyes , and lock thee vp in her hart : thee who art the true and soueraigne good , & that ioy , which must neuer haue an end . Many Contemplations there are , whereby a soule which is deuoute to thee , may be admirably intertayned & fedd ; but in none of them is my soule so delighted , and laid to rest , as in the thought of thee ; and when it thinks and contemplates , thee alone . How great is the multitude of that sweetnes of thine , wherewith thou dost admirably inspire the harts of thy louers ? How admirable is that deernes of thy loue , which they enioy who loue nothinge but thee ; who seeke nothinge , nor desire , so much as to thinke of any thinge but thee . Happy , soules are they , whose onely hope thou art : and whose onely worke , is Prayer . Happy is that man , who sits in solitude and silence , and stands still vpon his guard , day and night ; and who , whilest he is imprisoned in this poore litte body of his , may yet be able in some proportion , to haue a taste of thy diuine sweetnes . I beseech thee , ô Lord , by those pretious wounds of thyne , which thou wert pleased to beare vpon thy Crosse , for our saluation ; and from whēce that precious Blood did flow , whereby we are redeemed ; be pleased to wounde this sinfull soule of myne , for which thou didst also vouchsafed to dye . Wound it with the fiery and most puissant dart of thy excessiue charity . For the Word of God is full of life , and efficacy ; and it is more penetratiue then any sharp two-edged sword . Thou art that choise arrow , and that most sharp sword , which is able , by thy power , to pearce through the hard buckler of mans hart . Strike through my hart , with the dart of thy loue , that my soule may say to thee : I am wounded with thy loue . And doe it in such sort , as that out of this very wound of thy loue , abundance of tears may streame downe from mine eyes , day and night . Stricke through , O Lord , strike through , I beseeche thee , this most hard hart of mine , with the deare , & strong pointed launce of thy loue ; and pearce downe yet more deepely into the most interiour parte of my soule , by the mighty power of thy hand . And so drawe forth out of this head of mine abundāce of water ; and from these mine eyes , a true fountaine of tears , which may continually flowe , through my excessiue loue , and desire of the vision of thy beauty . To the end that I may mourne , day and night , admittinge of no comfort , till I shall obteyne to see thee , in thy celestiall bedd of state : Thee , who art my beloued , and most beautifull Spouse , my Lord and my God. That beholding there ( in the society of such as thou hast chosen ) that glorious , and admirable , & most beautifull countenance of thine , ( which is topp full of all true sweetenes , ) I may with profound humility adore thy Maiesty . And then at last , being replenished , with the celestiall , and vnspeakable iubilation of eternall ioy , I may cry out with such as loue thee , and say : Beholde , that which I aspired too , I see . That which I hoped for , I haue , That , which I desired , I inioy . For to him am I conioyned in heauen , whome being yet on earthe , I loued witth my whole power : I imbraced with entire affection ; and I inheared to , with inuincible loue . Him doe I praise , adore , and blesse , who liueth & raigneth , God , for euer , and euer . Amen . CHAP. XXXVIII . A Prayer to be made in affliction . HAue mercy on me , O Lord , haue mercy on me , deer Lord , haue mercy on me , most miserable sinner , who cōmitt vnworthy things , and doe endure such as I am worthy of ; for I am daily sinninge , and daily feeling the scourge of sinn . If I consider the euill which I cōmitt daily , it is noe great matter which I suffer . It is much wherein I offend , and it is little which I endure . Thou art lust , O Lord , and thy iudgment is right ; yea ; all thy iudgments are iust and true . Thou art iust and true , O Lord our God , and there is noe iniquity in thee . Thou , O mercifull and Omnipotent Lord , dost not afflict vs sinners , cruelly , and vniustly . But when we were not , thou didst make vs with thy hand of power ; and when we were lost , through our owne fault , thou didist admirablie restore vs by thy pitty and goodnes . I know , and am well assured , that our life is not driuen on , by rash . and irregular motions ; but it is disposed , and gouerned by thee , O Lord our God. So that thou hast a care of all , butt especially of thy seruants , who haue placed their whole hope in thy mercy . I doe therefore beseeche , and humbly pray thee , that thou wilt not proceed with me , according to my sinns , whereby I haue deserued thy wrathe ; but accordinge to thyne owne great mercy , which surpasseth the sinns of the whole world . Thou O Lord ; who doest inflict exterior punishments vpon vs , giue vs interior patience , which may neuer faile ; that so thy praise may not departe from my mouth . Haue mercy on me O Lord , haue mercy on me , and helpe me , accordinge to what thou knowest to be necessary for me , both in body and soule . For thou knowest all things , thou canst doe all things , thou who liuest for euer . CHAP. XXXIX . A verie deuoute Prayer . to God the Sonne . O Lord Iesus Christe , the Sonne of the liueing God , who didest drinke vp that Calice of thy Passion , thou being extēded vpon thy Crosse , for the Redemption of all mortall men ; vouchsafe this day to giue me helpe . Beholde I come poore to thee who art riche ; miserable , to thee who art mercifull . Let me not goe empty , or despised from thee . I am hungry now when I beginn , let me not giue ouer , empty of thee . I come to thee almost starued , let me not departe from thee vnfed . And if now , before I eat , I sighe ; grant at least , after I haue sighed , that I may eate . First of all , O most sweete Iesus , I confesse myne owne iniustice against my selfe , before the magnificence of thy mercy . Behold O Lord , how I was conceaued and borne in sinne ; and thou didst wash me , and sanctify me , and after that I did yet pollute my selfe with greater sinnes . For I was borne in Original sinn , which was necessary to me , but afterwards I weltred in actuall sinn , which was voluntary . Yet thou O Lord , beinge not vnmindfull of thy mercy , didst take me from the house of my father , of flesh and blood ; and out of the Tabernacles of sinners , and didst inspire me to follow thee , with the generation of them who seeke thy face , and who walke in the right way , and who dwell amongst the Lillyes of chastity ; and who feed with thee , at the table of profound pouerty . And I , vngratefull for so many benefits , did , after I had receaued Baptisme , worke many wicked deeds , and committed many execrable crymes . And whereas I ought to haue remoued those former sinns , I did after , add new sinns to those . These are my wickednesses , O Lord , whereby I haue deshonored thee , & defiled my selfe , whome thou haste created after thyne owne Image and likenesse , by pride , vaine glorye , and a number of other sinnes , whereby my vnhappy soule is afflicted , torne , and destroyed . Behold , O Lord , how my iniquityes haue ouergrowne my head , and how they oppresse me , as any heauy burden might doe . And vnlesse thou , whose property it is to haue mercy , and to forgiue , be pleased to put the hand of thy Maiesty vnder me , I shall not faile to be miserably drowned in that bottomlesse pitt . Consider , O Lord God , and see , because thou art holy ; and behold how my enemy insulteth ouer me , saying , God hath forsaken him , I will persecute him , and take him , for there is none to deliuer him . But thou , O Lord , how long ? Conuert thy selfe to me , and deliuer my soule , and saue me for thy mercyes sake . Haue mercy vpon thy Sonn , whome thou didst begett weth noe small sorrow of thine , and doe not so consider my wickednes , as thereby to forgett thyne owne goodnes , Who is that Father , which will not deliuer his Sonne ? Or who is that Sonne , whome the Father will not correct with the staffe of pitty ? Therefore , O my Father , and my Lord , though it be true that I am a sinner , yet I leaue not , for all that , to be thy Sonne , because thou haste both made me , and made me agayne . As I haue sinned , so doe thou reforme me ; and when thou shalt haue mended me by thy correction , deliuer me then to thy Sonne . Can the Mother forgett the Childe of her wombe ? Yet supposeing she could , thou hast promised , O Father , that thou wilt not forgett him . Behold I cry out , and thou hearest me not , I am tormented with sorrowe , and thou comfortest me not ; What can I say , or what shall I doe , most wretched creature that I am ? I am vtterly without all comfort , and I am cast of from the sight of thyne eyes , . Woe is me , from how great happinesse , into how great misery am I fallen ? Whither was I goeinge , and yet where am I arriued ? where am I , or rather where am I not ? To whome did I aspire , and yet now , what kinde of things be they , for which I pant , and sighe ? I haue sought for happinesse , and behold I hawe mett wish infelicity . Bebold I am euen dyinge , and Iesus is not with me & without fayle it is better for me not to be at all , then not to be with Iesus ; it is better for me not to liue at all , then to liue without life . But thou , O Lord Iesus , and what is become of thyne ancient mercyes ? wilt thou be anggry with me for euer . Be thou appeased , I beseeche thee , and haue mercy on me , and doe not turne thy face from me ; thou , who for the redeeminge of me , didst not turne thy face from such as did reproch , and spitt at thee . I confesse that I haue sinned , and that my conscience calls for nothing but damnation , and my pennance wil not serue for satisfaction ▪ but yet it is certayne , that thy mercy doth surpasse all sinn , Doe not , I beseeche thee , most deer Lord , marite vp my wickednes against me , to the end that thou maist enter into exact account with thy seruant . but blott out my iniquity ; according to the multitude of thy mercyes . woe be vnto me miserable creature , when the day of Iugdment shall come , and the booke of consciences shall be opened , and it shal be said to me : Behold the man , and his workes . what shall I doe then , O Lord my God , when the heauens will reueale my iniquityes , and when the earth will rise vp against me ? Beholde , I shal be able to make noe answeare ; but my head , hanging downe through confusion I shall stand trembling , and all confounded before thee . Vvoe is me , wretched creature , what shal I say ? I will cry out to thee , O Lord my God! For why should I consume my selfe with holding my peace ? and yet if I speake , my greife will not be appeased . But yet , howsoeuer , if I hold my peace , I am inwardly tormented with extrcame bitternes . Lament O my soule , as the Widowe vseth to doe , ouer the husband , of her youth . Howle thou miserable creature , and cry out , because thy spouse , who is Christ our Lord , hath dismissed thee . O thou wrathe of the Omnipotent , doe no thou rush downe vpon me , for I am notable to receaue thee . It is not in all the power I haue to be able to endure thee . Haue mercy on me , least I despaire , and grant that I may repose in hope ; and if I haue committed that for which thou maiste condemne me : yet thou haste not lost , that for which thou art wont to saue sinfull men . Thou , O Lord , desirest not the death of a sinner ; nor dost thou reioyce in the perdition of dyinge soules ; nay thou dyedst thy selfe to the end that dead men might liue , and thy death hath killed the death of sinners . And if they liued by thy death , I beseech thee , O Lord , that I , by the meanes of thy life , may not dy . Send forth thy hand from on highe , and take me out of the hand of mine enemyes , that they may not reioyce ouer me , and say : We haue deuoured him . Who can distrust of thy mercy , O deer Iesus , since thou didest redeeme vs , and reconcile vs to God , by thy Blood , when we were thine enemies ? Behold how , being protected vnder the shadowe of thy mercy , I come runninge to thy Throne of glory , askinge pardon of thee , and crying out , and knocKinge , till thou take pitty of me . For if thou haste called vs to take the benefit of thy pardon when we sought it not , how much more shall we obteyne it , when we seeke it ? Doe not , O most swete Iesus , remember thy Iustice against this sinner , but be mindfull of thy benignity towards thy creature . Be not mindfull of thy wrathe , against him who is guilty ; but be mindfull of thy mercy , towards him who is in misery . Forget the proude wretch , who prouoketh thee , and take pitty of that miserable man , who inuoketh thee , For what is Iesus , but a Sauiour ; and therefore , O Iesus , I beseeche thee by thy selfe , rise vp to help me , and say vnto my soule , I am thy saluation . I presume much O Lord , vpon thy goodnes , because thy selfe teacheth me to aske , to seeke , and to knocke ; and therefor being admonished by that voyce of thyne I doe aske , seeke and knocke . And thou , O Lord , who biddest me aske , make , me receaue ; thou whoe aduisest me to seeke , grant that I may finde ; thou who teachest me to knocke , open to me , who am knockinge . And eonfirme me who am weake ; reduce me who am lost , raise me to life , who am dead , and vouchsafe , in thy good pleasure , so to gouerne my sences , my thoughts , words , and deeds , that from hence forth I may serue thee , and liue to thee , and deliuer my selfe wholy vp into thy hand . I know , O my Lord , that for thy onely haueinge made me , I owe thee all my selfe ; and in that thou wert made Man for me , and didest redeeme me ; I should owe so much more to thee , then my selfe ( if I had more ) as thou art greater then he , for whome thou gauest thy selfe But behold I haue no more , nor yet can I giue thee what I haue , without thee ; but doe thou take me , and drawe me to thy selfe , to thy imitation and loue , as already I am thyne by creation , and condition : thou who euer liuest and reignest . CHAP. XL. A profitable Prayer , O Lord God Omnipotent , who art Trine and One , who art allwayes in all things , who wert before all things , and who art euer to be in all things , God , to whome be praise for euer ; to thee doe I commend ( for this day , and for all my life herafter ) my soule , my body , my sight , my hearinge , my taste , my smell , and my touch ; All my thoughts , affections , speaches , and actions : all my exteriors , and interiors ; my sense , my vnderstanding , and my memory ; my faith , my hope , and my perseuerance , into the hands of thy power , by day and night , and in all houers and momenta . Hearken to me , O Holy Trinity , and conserue me , from all euill , from all scandall , and from all mortall sinne ; from all ambushes , and vexation of Deuills , and from all our enemyes , visible , and inuisible ; by the Prayers , of the Patriarches . by the Meritts of the Prophets , by the suffrages of the Apostles , by the constancy of the Martyrs , by the Chastity of the Virgins , and by the intercession of all the Saints , who haue been pleasing to thee , since the beginning of the World. Expell from me all boasting of minde : increase compounction of hart , diminish my pride , and perfect thou true humility in me . Stirr me vp to shed tears , mollify my hard , and stony hart , deliuer my soule , O Lord , from all the trecheryes of myne enimyes , and conserue me in thy will. Teach me , O Lord , to doe thy will , for thou art my God. Giue me O Lord , perfect seesing , and vnderstanding , that I may be able to comprehend thy profound benignity . Giue me grace to aske that , which it may delight thee to heare , and may be expedient for me to obteyne , Giue me tears which may rise from my whole hart , wherby the chaynes of my sinns may be dissolued , Hearken , O my Lord , and my God , hearken to what I aske , and vouchsafe to grant it . If thou despise me , I perish : if thou reguard me , I liue : if thou looke for innocency at my hands , I am dead already , and I stinke : if , thou looke vpon me with mercy , though I stinke , yet thou raisest me out of the graue . Put that farr from me , which thou hatest in me , and ingrafte in me the spiritt of chastity , & continency , that whatsoeuer I may chance to aske of thee , yet in the very askeing of it , I may not offend thee . Take from me that which hurts , and giue me that which helpes . Giue me O Lord , some Phisicke whereby my woundes may be cured . O Lord , giue me thy feare , compunction of hart , humility of minde , and a pure conscience . Grant O Lord , that I may euer maintayne fraternal charity , and that I may not forget mine owne sinne , nor busy my selfe with those of other men . Pardon my soule , my sinns my crymes ; visite me who am weake , cure me who am sicke , strengthen me who am languishing , and reuiue me who am dead , Giue me a hart , O Lord , which may feare thee , a will which may loue thee , a minde which may vnderstand thee , eares which may heare thee , and eyes which may see thee . Haue mercy on me , O God , haue mercy on me , and looke downe on me , from that holy seat of thy Maiesty ; and illuminate the darknes of my hart , with the beame of thy splendor . Giue me , O Lord discretion , that I may discerne betweene good and bade ; and grant that I may haue a vigilant minde . O Lord , I begg of thee the remission of all my sinns , from whome and by whome , propitiation may be granted me in the tyme of my necessity and of my greatest streights , O holy and immacutate Virgin Mary , the Mother of God , the Mother of our Lord Iesus Chirste , vouchsafe to interceede of me with him , whose Temple thou deseruedst to be made , Holy Michaell , holy Gabriel , holy Raphael : O you holy Quires of Angells , and Archangells , of Patriarches , and Prophetts , of Apostles , and Euangelists , Martys , and Confessors , Preists , and Leuitts , Monckes , and Virgins , and of all the Saints , I presume to begg of you , hy him , who chose you , and by the contemplation of whome you are in such ioy , that you will vouchsafe to make supplication to God himselfe for me ; that I may obteyne to be deliuered from the iawes of the Deuill , and from eternall death . Vouchsafe , O Lord , to grant me eternall life , according to thy Clemency , and most benigne mercy , O Lord Iesus Christe , grant concord to Preists , and to Kings , Bishopps , and Princes , who iudge iustly , giue tranquillity , and peace . O Lord , I beseech thee , for the whole holy Catholike Church , for men , and woemen , for Religious and secular people , for all the gouernors of Christians , and all such , as , beleeuing in thee , doe labour for the holy loue of thee , that they may obteyne perseuerance in theyr good workes . Grant , O Lord , O Eternall Kinge , chastity to Virgins , continency to such as are dedicated to thee , O Almighty God , sanctimony to maried foll●es , pardon to sinners , releife to orphans , and widowes , protection to the poore , safe arriual to such as are in iourney ; comfort to such as mourne , euerlasting rest to the faithfull soules departed ▪ a safe hauen to such as are at Sea , to thy best seruants , that they may continue in their vertue , to them who are but indifferently good , that they may growe better , to them who are wicked and sinfull , ( as to me poore wertch ) that they may quickly reforme themselues . O most sweete , and most mercyfull Lord Iesus Christe , the Sonne of the liueinge God , the Redeemer , of the world , I confesse my selfe to be a miserable sinner in all things , and aboue all men ; but thou also , O most mercifull and supreame Father , who takest pitty vpon all , doe not suffer me to become an alien from thy mercy . O God , thou King , of Kinges , who haste giuen me this truce of liueing till now ; grant me deuotion to reforme my selfe , stirr vp in me a minde which may earnestly desire and seeke thee , and loue thee aboue all things , & feare thee , and doe thy will , thou who art all euery where in Trinity , and Vnity , and that for euer . Especially therefore I beseech thee , O Lord , O Holy Father , who art glorious and blessed for euer , that all they who remember me in their Prayers , and who haue commended themselues to my vnworthy ones , and who haue performed any office of charity , or worke of mercy towards me , and they also who are ioyned to me by kindred ; and by the naturall affection of flesh and blood , and as well all they , who are now aliue , as those others who are departed , may be mercifully and graciously gouerned by thee , that they perish not . Vouchsafe to giue succour to all the Christians who liue , grant absolution with eternall rest , to the faithfull who are dead . And moreouer I doe in most particuler manner begg of thee , O Lord , thou who art Alpha and omega , that when the last day , and pointe of my life shall arriue , thy selfe will vouchsafe to be my mercifull Iudge against that maligne accuser , the Deuill , and be thou my continuall defend or against the sleights of that ancient enemy of mine , and make me continue in that holy heauen of thyne , in the society of al the Angells and Saints , thou who art blessed for euer and euer . Amen . CHAP. XLI . A Prayer in memorie of the Passion of Christe our Lord. O Lord Iesus Christe , my Redemption , my mercy , and my saluation ; I praise thee , I giue thee thanks , though they carry noe proportion to thy benefits . Though they be very voide of deuotion , though they be leane , in respect of the fatnes of that most sweete loue of thee which I desire ; yet such as they are , not such , I confesse , as I owe , but such as I am able to conceaue , my soule is now paying to thee . O thou hope of my hart , and thou vertue of my soule , and the life and end of all my intentions , lett thy most powerfull dignity supply that , which my most fainte weaknes doth endeauour . And if I haue not yet deserued so much of thee , as to loue thee so much as I ought , yet at least I haue an earnest desire to . performe the same O thou my light , thou seest my conscience , because , O Lord , all my desires are before thee . And if I endeauour to doe any thing which is good , it is thou who bestowest it vpon me . If that be good , O Lord , which thou inspirest , or rather because the inclination which I haue to loue thee is good : grant me that , which it is thy will that I should desire , and grant that I may obteyne to loue thee , as much as thou requirest . I giue thee praise , and thankes , for what I haue , lest otherwise thy gnift might proue vnfruitfull to me , which thou hast bestowed , of thyne owne free will. Perfect that which to hast begunn , and giue me that , through thy mercy , which thou madest me desire , without any merit of mine . Conuert , O most benigne Lord , my dull heauinesse , into a most feruent loue of thee . To this , O my most mercifull Lord , my prayer , my memory , my meditation of thy benefitts , doe all tend , that thou maiste kindle thy loue in me . Thy goodes , O Lord , created me , thy mercy , when I was created , did cleanse me from original sinn , thy patience , after that I was washed in Baptisme , hath tolerated , nourished and expected me , when I was all wrapped vp , in the filth of other sinns . Thou , O my good Lord , didst expect my amendement , and my soule expecteth the inspiration of thy holy grace , that I may come to pennance , and goode life . O my God , my Creator , my expecter , and my feeder I thirst after thee , I sigh towards thee , and vehemently desir to attaine to thee . And as the poore childe , beinge depriued of the presence of his most benigne father , doth incessantly weepe and cry out and imbrace , by his memory , that fathers face , with his whole hart , so I ( not so mueh as I should ) but so much as I can , am mindefull of thy Passion , mindfull of thy stroakes , mindfull of thy stirpes , mindfull of thy wounds , mindfull how thou wert murthred for me , how thou wert embalmed , how thou wert buried ; and mindfull also of thy glorious Resurrection , and admirable Ascension . These things doe I hold fast , with vndoubted faith , I lament the miseries of my banishment , I hope for the onely consolation of thy coming , and I desire the glorious contemplation of thy face . Woe be vnto me , in that I was not able to behold that Lord of Angells , being humbled to the conuersation of men ; to the end that he might exalt men , to the conuersation of Angells , when God , being offended , dyed , that man who offended him , might liue . Vvoe be vnto me , that I obteyned not to be amazed , in being present at that spectacle of admirable and inestimable piety . Vvhy , why , at least , O my soule doth not the sword of most sharp sorrow pearce thy hart , since thou wert not able to haue endured , that launce which wounded the side of thy Sauiour ; since thou couldest not behold those hands and feete of thy Creator , to be so violated with nayles , and the bloode of thy Reddeemer , so hydeously to be shedd ? Vvhy , at least , art not thou inebriated with the bitternes of tears , since he drunck the bitternes of gall ? Why art thou not in compassion of that most holy Virgin , his most worthy Mother , my most worthy Lady ? O my most mercifull Lady , what fountaynes shall I say they were , which brake out of thy most chaste eyes , when thou didest obserue , how thy onely innocent Sonne , was bound , and scourged , and slaine in thy presence ? Vvhat tears shall I beleeue did bedewe ? and bathe thy most sweet holy Face , when thou didest behold that Sonne of thyne , who was also thy God , & thy Lord , extended vpon the Crosse , without any falt of his ? and that flesh , which was of thyne owne flesh , to be so wickedly torne , by wretched people : wiih what kinde of sobbing sighes , shall I conceaue thy most pure hart to haue beene torne , when thou heardest those words , Woeman , beholde thy Sonne , and the Disciple , Vvoeman beholde thy Mother ; when thou tookest the Disciple for the Master , and the seruant for the Lord. O that I had beene the man , who tooke downe my Lord from the Crosse , with that happy Ioseph ? That I had embalmed him with odours ? That I had Lodged him in the sepulchre ? or at least , that I had followed him , and had obteyned so much , that , to so great a funerall as that , some little parte of my obsequiousnesse , had not beene wantinge . O that with those happy woeman , I had beene frighted , by that bright vision of those Angells ; and had heard that message of the Resurrection of our Lord : That message of my comfort : That message so much expected , and desired . O that I had heard these words from the mouth of the Angell , Doe not feare , you seeke Iesus crucifyed , but he is risen , he is not here . O thou most meeke , most benigne , most sweete , and most excellent Lord ! when wilt thou giue me a sight of thee ? for yet I neuer sawe thât incorruption of thy blessed body ; I neuer kissed those places of thy wounds . & that pearcinge of the nayles ; I neuer bathed those ouuertures of thy true , thy admirable , thy inestimable , and incomparable Flesh and Blood , with the tears of ioy . When wilt thou comfort me , and when wilt thou giue me cause to conteyne this sorrow of mine ? For indeed this sorrow will not end in me , as long as I shall be in pilgrimage , frō my Lord. Vvoe be to me , O Lord , woe be to my soule ; for thou who art the comforter therof , didest goe thy wayes out of this world , without so much as biddeing me farewell . When thou didest putt thy selfe vpon those new wayes of thyne , thou gauest thy blessing to thy seruants ; but I was not there Thou wert carried vp to heauen in a cloude , but I saw it not . The Angells promised , that thou wouldest returne ; but I heard them not . Vvhat shall I say , what shall I doe , whither shall I goe , where shall I seeke him , & when shall I finde him ? Vvhome shall I aske ? Vvho will declare to my beloued that I languish for loue ? The ioy of my hart is gone . My mirth is changed into sorrow . My very flesh and my hart haue fainted , O thou God of my hart , and my part : God , who art my portion for euer . My soule hath refused to be comforted , vnlesse it be by thee , my true sweetenes . For what haue I to care for in heauen but thee ; and what haue I desired on earth but thee ? It is thou , whō I desire , for whom I hope , and whom I seeke : To thee my hart doth say , I will seeke thy countenance , and I will seeke it yet agayne . O turne thou not thy face from me . O thou most benigne louer of mankinde , to thee the poore creature is lefte , thou art the helper of the Orphan . O thou my safe Aduocate , haue mercy on me , who am a forsaken Orphan . I am left as a pupill wihout a father ; my soule is as solitary as a Vvidowe . Behold the tears of my desolation , and widowehoode , which I offer thee , till such tyme as thou shalt returne . Come therefore , Lord , come now , appeare to me , and I shal be comforted . Afford me thy presence , and I shall haue obteyned my desire . Reueale thy glory , and I shall be in perfect ioy . My soule hath thirsted towards thee , O how abundantly doth my very flesh thirst after thee . My soule hath thirsted towards God , who is the liueinge fountayne . When shall I come and appeare before the Face of our Lord ? When wilt thou come , O my comforter , whome I will expect ? O that I might be sure to see that ioy , which I desire O that I might be satiated , when thy glory shall appeare , of which I haue so great hunger . O that I might be inebriated , by that springinge plenty of thy house , towards which I sighe : O that thou wouldest giue me to drinke deepely of the torrent of thy pleasure , which I thirst after . O Lord , let my tears in the meane whyle , be my bread , day and night , till such tyme as it may be said to me , Behold thy God ; till my soule may hear this word , Beholde thy Spouse . Feed me in the meane tyme with my sighes , refresh me with my sorrowes . Perhapps my Redeemer will come , because he is good ; and he will not stay long behinde , who was here from the beginninge . To him be glory , for euer , and for euer . Amen . DEO GRATIAS . The end of the Meditations of Saint Augustine . THE SOLILOQVIA OF THE GLORIOVS Doctour S. Augustine . THE FIRST CHAPTER . Of the vnspeakable sweetnes of God. LET me knowe thee , O Lord , thou who knowest me . Let me knowe the , O thou strength of my soute . Shew thy selfe to me , O thou who art my comforter : let me see thee , O thou , who art the light of myne eyes . Come , O thou ioy of my spirit , let me behold thee , O thou solace of my harte . Make me loue thee , O thou life of my soule . Appeare to me , O thou who art my great delight , my sweete consolation , my Lord , my God , my life , and the totall glory of my soule . Let me finde thee , O thou desire of my harte : Let me possesse thee , O thou loue of my soule . Let me embrace thee , O thou celestiall Spouse ! O thou my soueraigne , and both my externall , and internall ioy . Let me possesse thee , O thou eternall beatitude . Let me possesse thee in the very center of my hart , O thou blessed life , and thou soueraigne sweetnes of my soule . I wil loue thee , O Lord , my strength , O Lord , my foundation , and my refuge , and my deliuerer , Let me loue thee , O my God , and my helper ; thou who art a tower of strength to me , and my deare hope in all my aduersity . Let me embrace thee , who art that Good , without which nothing is good , and let me enioy me thee , who are that best , without which nothing is best . Open the deepe hollowes of myne eares , by thy word , which is more penetratiue then any two edged sword , that soe I may growe to heare thy voyce . Thunder , O Lord , from aboue , with that voyce of thyne , which is soe loud and strong Let the Sea , and the fulnesse therof tunder out : let & the Earth , and all which is therein , be moued . Illustrate myne eyes , O thou incomprehensible light : Darte forth that bright lightening , and dissipate thē , that they may not behold vanity . Drawe downe the riuers at full speede , put them into commotion , that the fountaynes of water may appeare , and the foundations of the Earth may be disclosed . O thou inuisible light , grant to vs such a power of seeing , as that wee may be able to behold thee . Grante , O thou odour of life , such a new power of smelling in vs , as that wee may runn after thee , vpon the odour of thy ointments . Cure this taste of ours , that it may relish , and discerne , and knowe , how great that multitude of thy sweetenes layd vp , for such as feare thee : that is , of such as are full filled with thy loue . Graunt me a hart which may thinke of thee , a will , which may loue thee , a minde , which may remember thee ; an vnderstanding , which may conceiue thee ; and a reason , which may adheare close to thee , who art the supreame delight , and art to be soe for euer . Let that loue which is wise , be euer loueinge thee . O thou Life , to which all things liue ; Life which giuest me life : Life which is my very life it selfe , whereby I liue , and without which I dye : Life , whereby I am reuiued , and without which I perish : Life whereby I reioyce ; and with out which I am in misery : Life , which art a vitall life , a Life which is sweete and amiable , and to be remembered for euer , where art thou ? I beseech thee , that I may finde thee , that I may faynt in my selfe , and be refreshed in thee ? Be thou neer to me in my soule , neer in my hart : neer , in my mouth : neer in myne eares : neer , to giue me helpe , because I languish with loue ; because I dye without thee , and I am reuiued by remembring thee . Thy odour doth refresh me : the memory of thee doth cure me , but I shall then onely be satisfyed when thy glory shall appeare , O thou life of my soule . My soule earnestly desires , and doth euen languish through the memory of thee . When shall I come , and appeare before thee , O thou my ioy ? Why doest thou turne thy face from me , O thou my ioy , wherein I reioyce ? where art thou hidden o beautie , which I desire ? I smell the sweete odour of thee : I liue , and I ioy therein . Thy selfe I doe not see , but I heare thy voyce , and it reuiues me . But why doest thou hide thy Face from me ? Doest thou say perhaps , that noe man shall see my Face , and liue ? well then , O Lord , let me dye , that I may see thee , and let me see thee , that I may dye here below . I will not liue , but I will dy . I desire to be dissolued , and to be with Christ . I desire to dye that I may see Christ , I refuse to liue , that I may liue with Christ . O Lord Iesus , receiue my spirit ! O thou my life , receiue my soule . O thou my ioy , drawe my hart vp to thee ; O thou my sweete food , let me feede on thee . O thou my Heade , direct me : Light of mine eyes , illuminate me : O thou my true sweetenes , temper me ; thou pretious odour quicken me ; thou Word of God , recreate me . O thou my praise , delight thou the soule of thy seruant ; enter into it , O thou ioy of myne , that it may reioyce in thee . Enter into it , O thou soueraigne sweetenes , that it may relish those things which indeed are sweete . O thou eternall light , illustrate it , that it may vnderstand , & knowe , and loue thee . For therefore it is , o Lord , that he who loues thee not , doth not loue thee , because he knowes thee not : and therfore doth he not knowe thee , because he vnderstands thee not , and therefore he vnderstands thee not , because he comprehends not thy light : For the light shined in darkenes , and darkenes comprehended it not . O thou light of our mindes , O bright Truth , which illuminatest all men comeing into this world : comeing into it indeede , but not loueinge it . For he who loueth the world is made the enemy of God. ) Driue of all darkenes , from the face of the Abysse of my minde ; that it may see thee , by knoweing thee ; that it may knowe thee , by comprehending thee ; and that by soe knowing thee , it may loue thee . For whosoeuer knoweth thee , forgetts himself , that he may loue thee . He loues thee more then himselfe ; he forsakes himself , that he may fly to thee , and that he may reioyce in thee . From hence therefore it growes , O Lord , that I loue thee not soe much as I ought , because I doe not fully knowe thee . But because I knowe thee little , I loue thee little ; and because I loue thee little , I reioyce little in thee ; but departing from thee , ( who art the true interiour ioy ) towards exteriour things , whilest I want thee alone . I affect to finde impure , and false freindships , amongst thy creatures . And so ( wretch that I am ) I haue bestowed this hart of myne , vpon vayne things , which I ought to haue imployed vpon thee with an entire appetite , and affection ; and so , by loueing vanity , my selfe am growen to be wholy vayne . And hence also it is , O Lord , that I reioyce not in thee , and that I adheare not to thee . For I , am in exteriour things , thou in interiour : I am in temporall things , thou in spirituall : my minde is scattered & spilt , my thought is entertayned , my speach is imployed vpon transitory obiects : but thou , O Lord , doest dwell in the eternities , and art eternity it selfe . Thou art in heauen , I on earth : thou louest high , and I lowe things ; thou celestiall , I terrestriall : & when shall these contrarietyes , be euer able to meete ? CHAP. II. Of the misery and frayletie of Man. WRetch that I am , when shall this crookednes of mine be straightened , according to that rectitude of thyne . Thou , O Lord , louest to be alone , and I to be in multituds : Thou louest to be in silence , and I in noyse : Thou louest truth , and I loue vanity : Thou louest purity , and I vncleanenes . What should I say more , O Lord : thou art truely good , and I naughty : thou art holy , and I am wicked ; thou art happy , and I vniust : thou art light it selfe , and I am truely blinde : thou art life it selfe , and I am dead : thou art Phisicke , and I am sicke : thou art ioy , and I am sorrow , thou art soueraigne Truth , and I am an vniuersality of vanitie , as indeede all men liueinge are Woe be therefore to me , O thou Creatour of myne , what shall I say ? Yet hearken thou , O my Creatour , for I am thy creature , and I am euen now vpon perishing ; I am thy creature , and am euen very now , vpon dying . I am the worke of thy hands , and I am , euen now , reduced to nothing . I am the thing which thou haste made . Thy hands ▪ O Lord , haue made me , and fashioned me ; those hands I say , which were fastened to the Crosse , with nayles , for me . Doe not , O Lord , despise the worke of those hands of thine I beseech thee , behold the wounds which are in thine owne hands . Behold , O Lord , how thou haste writtē me , in thyne owne hāds . Reade that wrightinge of thine , and saue me . Behold I thy creature doe sigh towards thee , thou art my Creatour , and doe thou refresh me . Behold I , who am the worke of thy hands , cry out to thee ; thou art life it self , doe thou quicken me . Behold I , whom thou haste framed , am lookeing towards thee ; thou art my maker , and therefore doe thou restore me . Pardon me , O Lord , for my dayes are nothing . And yet , what is any man , that he should presume to speake to his Creator , who is God ? Pardon me whilest I am speakeing to thee ; forgiue thy slaue , who presumes to open his mouth , to soe great a Lord. But necessity hath noe lawe . Greife forces me to speake ; the calamity which I endure , constraynes me to cry out . I am sicke , and I cry out to my Physician . I am blinde and I make haste towards the light . I am dead , and I aspire towards life . Thou , O Iesus of Nazareth , art the Physician , thou art the Light , & thou art life Haue mercy on me , O thou Sonne of Dauid : Take pitty on me , O thou fountaine of mercy . Giue eare ro thy poore creature which cryes out after thee . O thou light , which art passing by , expect this blinde man , reach forth thy hand to him , that he may come to thee , ard may see light in thy light . O thou liueing life reuiue thou this dead man. But yet , who am I , that am speakinge to thee ? Woe be to me , O Lord , haue mercy on me , O Lord : on me , who am a rotten carkas , the food of wormes , a stinkeing pott , and that matter , whereon fyre must feede : VVoe be to me , O Lord , wretched man that I am : Man , who being borne of a woeman , is to liue but a little time , and is to be filled with many miseries : Man , I say , who is growen like to vanity it selfe , and being cōpared to the foolish beasts , is now also become like to them . But yet still what am I ? a darke abysse , a wretched peece of earth , a childe of wrath , a vessell euen made fitt for reproach ; begotten with impurity , liueing in mysery , and dying in agony . Alas poore wretch , what am I ? and yet againe , alas , what am I to be ? A vessell full of dunge , a hollow shell full of putrefaction , full of stinkeing filth , which euen breedeth horrour . Blynde , poore , naked , subiect to a world of myseries , and , wholly ignorant , eyther how I came into the world , or how I shall gett out . Miserable , and mortall , whose dayes passe away like a shadow , whose life doth vanish , like awayning Moone , like a flower which groweth vpon a stalke , and presently decayes . Now it florisheth , and in the turneing of a hande , it withereth . This life , I say , this frayle life of myne , this transitory life , this life , which how muche the more it encreaseth , soe much the more it decayes : how much the more it proceedes , so much the nearer it drawes to death . A deceiptfull life , and like to a shadow , and all besett , with the very snares of death . Now I reioyce , and euen now againe I am sadd ; now I am strong , and now againe I am weake ; now I liue , and now I am about to dye ; now I laugh , and now againe I weepe , now I seeme happy , whilest yet I am all wayes miserable . And soe subiect are all things to change , vpon all warninges , as that there is scarce any one of them , which continueth permanent for the space of an houre . Here feare and apprehension , and hunger , and thirst , and heate , and cold , and sickenes of body , and sorrow of mynd is in all aboundance . And all these are followed by vntimely death , which snatcheth men out of the world by a thousand wayes . It kills one man with a feauer , another man is oppressed with greife of mynd ; hunger consumeth one , thirst makes an end of another ; one man is drowned by water , another man is strangled by a halter ; another is destroyed by fyre , another is deuowred by wilde beasts . One is killed by the sword , another is corrupted by poyson ; and another ends his miserable life , by the surprise of some strange and sodayne feare , And now besides , and beyond all these things , a huge misery it is , that as nothing is more certayn then death , soe of nothing is a man more vncertayn , then of the tyme when he shal dy . When he thinkes he standeth fastest , he is tripped vp , and his hope perisheth . Noe man can tel , eyther when or where , or how he shall dye ; and yet he is sure enough , that dye he must . Behold , O Lord , how great this misery of man is , wherein I am placed , & yet I am voyd of feare . How great the calamite is which I endure , and yet I am farre from greife , nor doe I cry out to thee . But I will cry out O Lord , before I passe away , to the end that I may not passe away , but remayne in thee . I will therfore declare , I will declare my misery . & I will not be ashamed to confesse my basenes before thee . Helpe me , O thou my strength , whereby I am raised ; succour me , O thou Power whereby I am susteyned . Approach to me , O thou light , whereby I see ; Appeare to me , O glory , wherein I ioy ; disclose thy selfe to me , O thou life , whereby I liue , O thou my Lord and my God. CHAP. III. Of the admirable light of God O Thou light , which Tobias sawe , when he taught his sonne the way , of life , though himselfe were blinde . Thou light which Isaack sawe interiourly , when he foretold future things to his sōne , though his eyes of flesh and blood , were full of darkenes . Thou inuisible light I say to which all the abysses of humane harts are visible . Thou light which Iacob sawe , when thou teaching him interiourly , he did exteriourly prophecie to his children . Behold , whilest thou art light , deepe darkenes is spredd ouer the face of the abysse of my minde . Behold , whilest thou art truth , a thicke mist , is spredd ouer the wateres of my hart . O thou word , whereby all things are made , and without which nothing is made : Thou Vvord , which art before all things , and nothing was before it : Thou VVord , which guidest all things , and without which all things are nothing ; thou Vvord which saydest in the beginning , Let light be made , and light was made ; say that also to me ; let light be made , and let it then indeede be made . And make me also knowe whatsoeuer is not light , because , without thy helpe , I shall mistake light for darkenes , and darkents for light , And so without thy light , there is noe truth ; but errour and vanity are at hand ; There is no order , but eonfusion ; noe knowledge , but ignorance ; noe sight but blindenes ; noe open way , but wandering mazes ; noe life , but death . CHAP. IV. Of the mortality of Mans nature . BEhold , O Lord , because there is noe light , there is death ; or rather , I cannot say , that death is there ; because death indeede is nothing ? and by that we tend to be nothing ; whilest we are not affrayd to make our selues nothing , by committing sinne . And this , O Lord happeneth iustly to vs. For we receiue penishement , fitt for our demerits , whilest we slide away , like a little falling water . For nothing is made without thee . And by doeing , and makeing that which is nothing , we growe to be nothing , because we are nothing without thee , by whome all things are made , & without whome nothing is made . O Lord , ( thou who art the Word ; O God , who art the Vvord , by whome all things , and without whome nothing is made ) Vvoe be to me miseaable creature , who haue beene soe often blynded , for thou art light , and I haue beene voyd of thee . Vvoe be to me miserable creature , who haue beene soe often wounded ; for thou art health it selfe ; and I am voyd of thee . Vvoe be to me miserable creature , who haue soe often beene infatuated by errour ; for thou art Truth , and I am voyd of thee . Vvoe be to me miserable creature , who haue soe often gone astray ; for thou art the way , & I haue wandred from thee . Vvoe be to me miserable creature , who haue beene so often dead , for thou art life , and I am without thee , Vvoe be to me miserable creature , who haue beene annihilated soe often ; for thou art that Vvord , by which all things were made , and I am without thee , without whome nothing is made . O Lord who art the word . O God the Vvord , who art that light , whereby light is made ; who art the way , the truth , and the life , in whome , there is noe darkenes , nor vanity , nor death . Light , without which all is darkenes ; Vvay without which all is errour ; Truth , without which , all is vanity ; and life , without which , all is death . O Lord , doe but say this word , Fiat lux : let light be made , that soe I may see light , and auoyd darkenes ; that I may see the way , and auoyd straying ; that I may see truth , and auoyd vanity : that I may see life , and auoyd death . O Lord , my light , doe thou illuminate me : O thou , my illumination , and my saluation , whome I will praise : my God , whome I will honour ; my Father whome I will loue ; and my spouse , for whome I will preserue my selfe . Shine forth , I say , shine forth , thou light , vpon this blinde creature of thine , who is sitting in darkenes , and the shadow of death ; and direct his feete into the way of peace ; Vvhereby I may enter into the place of thy admirable Tabernacle , as farre as the house of God himselfe , and the voyce of exultation , and confession . For a true Confession , is the way whereby one may enter into thee , who art the way ; whereby we may departe from all wandring , and may returne againe , to the same way ; because thou art that true way of life . CHAP. V. VVhat it is , to be made nothing . I will therfor confesse my misery to thee ; I will confesse to thee , O thou my Father , and my Lord , that maker of Heauen and Earth , that soe I may be admitted , to approche thy mercy . For I am made wholly miserable , and am reduced to nothing , and I knew it not . For thou art truth and I was not with thee . My iniquityes haue wounded me , and I was not troubled thereat . For thou art life , and I was not with thee . They brought me to nothing , because I was not with thee , who art the Word , whereby all things were made , and without it nothing , and therefore did I become nothing without thee . For that is nothing which leades to nothing . All things are made by him ; whatsoeuer are made ; and what kinde of things where they ? God sawe all those things which he made , and they were very good . All things which are made , were made by the Word , and whatsoeuer things were made by that Word , are very good . Why are they good , in regard that all things are made by the Vvord , & without it nothing is made ? Because nothing is good withaut a participation of that souueraigne Good But sinne is there , where that Good is not : and for that cause , it is euen nothing . For euill is nothing , but a priuation of good ; as blindenes is noe other thing but a priuation of light . Sinne therefore is nothing because it is made without the Vvord , without which nothing is made ; and that is sinne or euill which is depriued of that good , whereby all things are made , which haue any beeing . But now those things which are not , are not made by him ; and consequently they are nothing . Therefore those things are euill , which are not made , because all things which are made , are made by the Vvord , and all things which are made by the Vvord are good . Since therefore all things are made by the Vvord , sinne is not made by it ; and therefore it remaynes that all things , which are not made , be not good , for as much as all things which are made , be good , and therefore those things are euill , which are not made : and therefore they are nothing , because nothing is made , without the Vvord . Sinne therefore is nothing , because it is not made . But then how is it euill , if it be nothing ? Because euill is a priuation of that good , whereby that which is made is good . To be therefore whithout the Vvord , is to be euill , which yet is not properly to be ; because nothing is without it . But what is it to be separated from the word ? If thou desire to knowe this , learne first what this Vvord is . The Vvord of God sayth , I am the Vvay , the Truth , and the Life . To be separated therefore from the Vvord , is to be out of the Vvay , and without Truth , and life ; and therefore without it , is nothing , and so it is euill , in being separated from the Vvord , whereby all things were made very good . To be separated then from the Vvord , whereby all things were made , is noe other thing , then to faile , and to passe from being a fact , to be a defect ; because nothing truely is without it . As often therefore as thou departest from good , thou doest separate thy selfe from the Vvord , because the Vvord is good ; and soe thou growest to be nothing , because thou art without the Vvord , without which nothing is made . Now therefore O Lord , thou O light , hast illuminated me , that I might see thee : I sawe thee , and I knowe my selfe ; for soe often haue I growen to he nothing , as I haue separated my selfe from thee ; and because I forgett that good which thou art , therefore did I growe to be wicked . Woe be to me , wretched man , how came it to passe , that I knewe not that by forsakeing thee , I grewe to be nothing ? but why doe I aske , how I could be ignorant thereof , if I were nothing ? we knowe what it is to be nothing , that it is not , which is nothing ; and that the thing which is not good , is not , because it is nothing . If therefore I were not , when I was without thee , I was as nothing ; and as an idoll , which is nothing . Vvhich hath eares indeede , but it heareth not ; nostrells , but it smelleth not ; eyes , but it seeth not ; a mouth , but it speaketh not ; hands , but it feeleth not ; feete , but it walketh not ; and it hath all the lineaments or parts of a body , but yet without that sense , which , belongeth to them . CHAP. VI. Of the fall of a soule , by sinne . WHen therfore I was without thee , I was not any thing , but I was nothing ; & therfore I was blinde , deafe , & insensible , because I discerned not that which was ill , nor felt the afflictiō of my wounds , nor could I discerne myne owne darkenes , because I was without thee , who art the true light , which illuminateth all men comeing into the world . Vvoe be to me , they haue any other parte thereof ; but onely soe farre forth , as they are conserued by the Word , whereby all things are made . Let me therefore adheare to thee , O Word , that thou mayest conserue me . For as soone as I departed from thee , I had vtterly perished in my self , but that thou , who haddest made me once , didest vouchsafe to make me yet againe . I sinned , and thou didest visit me . I fell , & thou didest rayse me . I was ignorant , & thou diddest teach me . I was blinde , and thou diddest illuminate me . CHAP. VII . Of the manifold benefitts of Almighty God. DEclare to me , O my God , how much , I , miserable creature , am bound to loue thee . Declare to mee , how much I am obliged to praise thee ; & make me see , how much I must procure to please thee . Thunder downe O Lord , from aboue , with a shrill , & steady voyce , into the interiour eare of my harte . Teach me , & saue me , and I will prayse thee , who didest create me , when I was nothing , who didest illuminate me , when I was in darkenes ; who didest reuiue me , when I was dead ; and who hast fedd me , from my very youth , with all thy good blessings . Yea and doest now nourish this vnprofitable worme who is stinkeing , and rotteing in his sinn●s , with all thy most excellent guifts . Open to me O thou key of Dauid thou who openest , and noe man shutteth , to whome thou openest : and who shuttest , and noe man openeth to him , to whome thou shuttest . Open , I say , the gate of thy light towards me , that I may enter in , and see , & knowe and confesse to thee , with my whole hart , because thy mercy towards me is greate , and thou hast drawen my soule , out of that lower hell . O Lord , my God , how admirable and prayseworthy is thy Name , throughout the word ? And what is man that thou shouldest be mindefull of him , or the sonne of man , that thou shouldest visit him ? O Lord thou hope of thy Saints , and thou tower of theyr strength : O God , thou life of my soule , whereby I liue , and without which I dye . Thou light of myne eyes , by which I see , and without which I am blinde ; thou ioy of my hart , and thou delight of my spirit ; I beseeche thee that I may loue thee , with my whole hart , and with my whole mynde , & euen with all the very bowells of my affection , since thy selfe didst first loue me . And how came I to obteyne this fauour at thy hands , O thou Creatour of the Heauens , and of the Earth , and of that deepe abysse : Thou who haste noe neede of any thing , which is myne ? VVhence came I to be soe happy , as that thou shouldest carry loue to me ? O thou VVisdome , which openest the mouthes of dumbe men : O thou VVord whereby all things were made ; open thou my mouth , endewe me with the voyce of prayse , that I may recount all those benefits , which thou O Lord , hast bestowed on me , from the beginning . For behold , I am , because thou hast created me , and that thou wouldest create me , and number me out , in the multitudes of thy other creatures , thou diddest preordeyne from all eternity , before thou madest any thing ; in that beginning of the world , before thou didest extend , and spread the heauens abroade , nether yet , was there any abysse of the sea , nor hadest thou made the Earth , nor layd a foundation for the mountaynes nether yet had the fountaynes broken forth . Before all these things , I say , which thou madest by thy Word , thou didest foresee by the most certayn prouidence of thy truth that I was to be thy creature , & thou wert resolued , that I should be soe . And whence grew this benefit to me , O thou most benigne Lord , most high God , most mercifull Father , most puissant , & withall for euer meeke Creatour ? VVhat merits were there of myne ? What meanes was there to make me soe acceptable , that it should be pleasing in the sight of thy mighty Maiesty , to create me ? I had noe beeing , and thou madest me of nothing . But what kinde of thing didest thou make me ? Not some dropp of water : not some sparke of fyre ? not some birde , some fish , some serpent , or any other vnreasonable creature , not some stone , or peece of wood : Nor any thing of that kinde , which onely hath a beeing , or of that other kinde , which hath not onely a beeing , but growth , and sense ; but beyond them all , thou wert pleased , that I should be of them , who haue a beeing because I am ; and of them who haue a beeing , and encreasing , because I am and growe ; and of them which are , which growe , and which feele , because I am , I growe , and I feele . And thou hast created me , little inferiour to the Angells ; because I haue receiued a power of knoweinge thee , which is common betweene them , ād me . But yet I sayd well , in saying , that it was a little inferiour . For they haue that happy knowledg of thee , by expresse vision ; whereas I haue it but by hope ; they haue it face to face , and I , but by a glasse as in a cloud : they haue it perfectly , and I , but partly . CHAP. VIII . Of the future Dignity of Man. BVt when that shall come which is perfect , that will be euacuated which is imperfect : when also we shall see thee clearely , face to face , what shall now hinder vs , to be but little inferiour to the Angells , Whom thou , O Lord , doest vouchsafe to crowne with the crowne of hope , which is adorned with honour and glory ; whome thou doest excessiuely honour , as thy friends ; and as persons who are euery way equalls , and Peeres of the Angell . Yea and thy truth saith this . For they are equall to the Angells and they are the sonnes of God. And what are they but sonnes of God , if they be equall to Angells . They shall indeede be sonnes of God , because the sonne of man , is made the sonne of God. When therefore I consider this , I am bould to say , that man is not somewhat lesse then the Angells : nay , he is not onely equall to the Angells , but superiour to them , because man is God , and God is a man , & not an Angell . And therefore I will say , that man is the most worthy crsature , because the Word which was in the beginning God , with God ; the Word , whereby God sayd , let light be made , and light was made ( that is the Angelicall nature ) the Word , Whereby God created all things , in the beginning : the same Word was made flesh , and dwelt amongst vs , and we haue seene his glory . Behoulde the glory , wherein I glory , when I glory as I ought . Behoulde the ioy , wherewith I ioy , when I ioy as I ought . O Lord my God , my life , and the entire glory of my soule ; I confesse to thee O Lord , my God , that when thou didest create me capable of reason , thou didest , in some respect , make me equall to the Angells , because I may be perfected by thy word , soe farre , as that I may arriue to an equality with the Angells : and that I may haue the adoption of thy sonnes , by thy onely begotten Word ▪ O Lord , by that beloued Sonne of thyne in whom thou art well pleased ; by that onely heyre , who is coeternall and consubstantiall with thee , which is Iesus Christ , our onely Lord , and Redeemer , our Illuminator , & Comforter , our Aduocat with thee , and the light of our eyes ; who is our life , our Sauiour , & our onely hope , who loued vs more then himselfe ; by whome we haue confidence , layd vp for vs with thee , & a firme hope , and accesse in comeing to thee , because he gaue power to such as would beleiue in his Name , that they might become the sonnes of God. Let me giue praise to thy Name , O Lord , who by creating me , according to thine image , and likenes , haste ordayned me to be capable of soe great glory , as that I may be made thy sonne . Trees are not capable of this ; stones are not capable ; nor in fine , any of those things , which are moued , or growe in the ayre , or in the Sea , or on the earth , because he did not giue them power , by the Word , to become his sonnes ; because they are not capable of reason . For this power doth consist in reason , whereby we knowe God. But he gaue this power to men , whome he created capable of reason , according to his owne image , and likenes . And I also , O Lord , am , by thy grace , a man , and by grace , I may become thy Sonne , which they cannot be . From whence came this fauour to me , O Lord , thou soueraigne truth , and thou true souueraignity , & thou who art the beginning of all thy creatures ? whence came this blessing to me , that I had a capacitie to become the sonne of God , which they had not ? Thou art he , who remainest for euer , who didest create all things at once . At once thou didest create men , and beasts , and stones , and the plants of the earth . Noe merits , of any of them , did preceede , noe former priuiledge was due to them . For thou didst create them all , out of thine owne meere goodnes ; and all the creatures were equall in merits , because none of them had any merits at all . And how then grew thy goodnes , to bee greater towards this thy creature , whome thou haste made rationall , then towards all the rest , which are not endewed with reason ? Why am not I as all they are ; and why are not all they as I am ? or why at least am not I alone like them ? What merits were there of myne ? What fauour was dew to me , that thou shouldest create me capable of being thy sonne , which yet thou wouldst deny to all them ? Farr be it from me , O Lord , to thinke that this proceeded from any merits of mine . It was thy onely grace , thy onely goodnes which made me partaker of the sweetnes therof . Now graunt me therefore , O Lord , of that grace , whereby thou didest create me of nothing ; grant me , I beseeh thee of that grace , to the end that I may be gratefull to thee , for the same . CHAP. IX . Of the Omnipotency of God. THy Omnipotent hand , which is euer one , and the same , did create the Angells in Heauen , and the base wormes on Earth ; and yet thou wert not greater in the creation of the former , and lesse in the creation of the later . For as noe other hand but thine was able to create an Angell ; soe nether could any hand but thyne , create the poorest worme . As noe hand but thyne , had bene able to create the Heauens ; soe could none els , create the lightest leafe of any tree . As noe hand but thyne , could create any body of ours ; soe none but thyne , could make any one haire of our heads , ether black or white , Thy onely Omnipotent hand , doth all these things ; to which all things , are possible , a like . For it is not more possible for it , to create a miserable worme then an Angell ; nor more impossible to extend , & spread abroad the whole heauen , then one single leafe ; nor is it easier to frame one haire of our heads , then to make our whole body ; nor is it harder for it , to plant and build the earth vpon the waters , then the waters vpon the earth . But whatsoeuer he had a mynde to doe , he hath done as he was pleased to doe both in heauen and on earth , and in all the deepe Abysses , so hath he framed things , & me among them all ; as he would , & could , and knew them . Thy hand , O Lord , could haue made me a stone , a bird ; or a serpent , or any other brute creature ; and thou knowest how to doe it , but thou wouldest not , through thy great goodnes to mee . Vvhy therefore am I not some stone , or some tree , or some brute beast ; but because thy goodnes hath ordeyned otherwise concerning me ; and that thou shouldest so ordeyne ; was not caused by any precedent merits of myne . CHAP. X , Of the incomprehensible prayse of God. WHence came this mercy to me O Lord , and whence shall I be able to gett power , wherewith I may be able to prayse thee . For as thou madest me without me , according to thyne owne good pleasure , so art thou praysed in thy self , as thou art best pleased , without mee . Thy prayse O Lord , is thy very selfe . Lett all thy workes prayse thee , according to the multitude of thy greatenes : Thy prayse , O Lord , is incomprehensible . It is not comprehended by the hart , nor to be measured by the mouth , nor receiued by the eare ; For these things passe on away , but thy prayse , O Lord , remaynes for euer . The cogitation of man begins , and his cogitation ends ; the voyce sounds and the voyce is blowen ouer ; the eare heares , and it leaues of to heare ; but thy prayse endures for euer . Vvho is therefore he , that shall prayse thee ? Vvhat man shall be able to announce thy prayse ? Thy prayse is not transitory , it is eternall . He prayseth thee , who beleiues thee to be thyne owne prayse . He prayseth thee , who knoweth , that he cann neuer arriue to prayse thee , enough . Thy prayse is euerlasting , & doth neuer passe . In thee is our prayse , and in thee shall my soule , be praysed . It is not wee who prayse thee but it is thou who prayseth thy selfe ; and in thy selfe and by thy selfe , and wee also haue our prayse in thee . Then haue wee true prayse when wee haue prayse from thee : when light approueth light . For thou O true Prayse , doest imparte true prayse ; but as often as we seeke prayse , from any other but thee , soe often doe wee loose thy prayse , because that other is transitory , but thyne , eternall . If wee seeke that prayse which is transitory , wee shall loose the prayse which is eternall . If wee desire that which is eternall , let vs not loue that , which is transitory . O thou eternall Prayse , O thou my Lord , and my God , from whome all prayse proceedeth , and without whom , there is no prayse I am not able to prayse thee without thee : but let me possesse thee , and I shall prayse thee . For who , O Lord am I , that , of my selfe , I should be able to prayse thee ? dust , and ashes I am ; a dead and stinkeing dog I am . I am a very worme , and putrefactiō it selfe . Vvho am I , that I should prayse thee , O thou most Mighty Lord , and thou God of the spirits of all flesh ; who inhabitest Eternity ? Shall darkenes be able to praise light or death , life ? Thou art light , and I am darkenes ; thou art life , and I am death . Shall vanity be able to prayse truth ? Thou art truth , but I am a man , as vane , as vanity it selfe . How then O Lord , shall I be able to praise thee ? Shall my misery be able to prayse thee ? Shall stinkes be able to prayse pretious odours ? Shall the mortality of a man , who is here to day , and will be gone to morrowe , be able to prayse thee ? Shall man who is rottennes it selfe , be able to prayse thee ? and the sonne of man , who is noe better , then a base worme ? Shall he be able to prayse thee , O Lord , who is conceyued , and borne , and bredd vp in sinne ? verily thy prayses cannot be gratefull in the mouth of a sinner . O Lord my God , let thy incomprehensible power ; thy wisdome which cannot be circumscribed , and thy goodnes which cannot be declared , prayse thee . Let thy supereminent clemency , thy superabondant mercy , & thy sempiternall vertue , and diuinity praise thee . Let thy most Omnipotent fortitude , thy supreme benignity , and charity , whereby thou didest create vs , O Lord thou God of my soule , prayse thee . CHAP. IX . Of the hope , which is to be erected towards God. BVt I , who am thy creature , reposing vnder the shadow of thy Vvings , will hope in thy goodnes , whereby thou didest create me . Assiste thy creature , who was created by thy benignity ; let not that perish through my malice , which hath bene wrought by thy goodnes . Let not that perish by my misery , which hath bene framed by thy mercy . For what doth it profit thee , to haue created me , if I shall descend to hell , through myne owne corruption ? For hast thou , ô Lord , in vaine made all the sonnes of men ? Thou hast created mee O Lord , and therefore gouerne that which thou hast created . Doe not , O Lord , despise the the worke of thine owne hands . Thou madest mee of nothing , and if thou doe not gouerne me , O Lord , I shall againe retourne into my nothing . For as once I was not , O Lord & then thou madest me of nothing ; soe if thou doe not gouerne me , yet once againe I shall of my selfe , be reduced to nothing . Helpe me ; O Lord my life , and let me not perish in my wickednes . If thou haddest not created mee , O Lord , I had not beene ; and because thou didest create me , Behold I am . But if now thou doe not gouerne me , behold I am noe more . For neither my merits , nor any priuiledge of myne : compelled thee to create me , but thyne owne , most benigne bounty & clemency . Let that charity of thyne , O Lord my God , which compelled thee to create me , I beseech thee , oblige thee to gouerne mee . For what doth it profit me , that thy charity constrayned thee to create me , if now I perish in my misery : and if thy right hand doe not perfect me . Let that mercy compell thee , O Lord my God , to saue that which thou hast created , which compelled thee to create that which thou haddest not created . Let charity ouercome thee to make thee saue , which ouercame thee , to make thee create : because now that charity , is not lesse then it was . For that very charity , is thy very selfe , who art the same for euer . Thy hand O Lord is not so abbreuiated , as that it cannot saue vs ; nor is thine eare out of tune , that it cannot heare vs ; but my sinnes haue made a diuision betwixt thee and me , betweene light , and darkenes ; betweene the image of death , and life : betweene vanity , and verity , betweene this lunatike inconstant life of myne , & thyne , which is capable of noe change , or end· CHAP. XII . Of the snares of Concupiscence . THese are those shadowes of darkenes , wherewith I am couered , in the Abysse of this darke prison , where I lye prostrate , till such tyme as the day may dawne , and the black shadowes be remoued ; and the light may be made , in the firmament of thy power . Let the voyce of our Lord in power . The voyce of our Lord in magnificence , say thus . Let light be made , and let darkenes be driuen away , & let the earth appeare dry , & sprout forth fresh , and greene plants . which may bring forth seede and the good fruite of the Iustice of thy Kingdome . O Lord , our Father , and our God , thou light , whereby all things liue , and without which all things are accounted for dead , doe not leaue mee in my wicked thoughts , and , doe not continue me , in the pride of myne eyes . Take from me all concupiscence , and deliuer me not ouer to haue an irreuerent , and vnbridled mynde : but possesse thou my harte , that it may be euer thinkeing vpon thee . Illuminate myne eyes , that they may see thee , and let them not be vanely extolled in thy sight , who art eternall glory , but let them haue humble thoughts , and not be employed vpon certayn wounderfull things , which are too high . Let them behould those things , which are on the right hand , and not those which are on the left hand , which are misliked by thee ; and let thyne eyelids point out the steps , which I am to make . For euen thyne eyelids , doe examen the sinnes of men . Dispatch away , & distroy my concupiscence , by that sweetnes of thyne which thou hast layd vp , for such as feare thee , that I may couett thee , with an euerlasting desire . Lest otherwise , the interiour gust of my soule being entyced , & deceiued by vane obiects , may esteeme sweete to be bitter , & bitter , sweete ; darkenes to be light , and light , darkenes . That I may be deliured , out of the middest of so many pitfalls , which are spred euery where , by the enemy , ouer the face of this way , wherein we walke , for the takeing of sinners soules , whereof the whole world is full . Which one , who sawe would not passe ouer in silence , but sayd , For whatsoeuer is in the world , is ether concupiscence of the eyes , concupiscence of the flesh , or pride of life . Behoulde , O Lord my God , how all the word is full of the snares of cōcupiscēce , which they haue prepared for my feete . And who shall be able to escape these snares ? It must certainly be he , from whome thou shalt haue taken the pride of his eyes that the concupiscence thereof , may not catch him ; and from whome thou shalt haue taken the concupiscence of the fleshe , lest he be taken by it ; and from whome thou shalt haue taken an irreuerent , and vnbridled minde ; least pride of life should craftily deceiue him . O how happy is he , to whome thou voutchsafest these things : for he shall passe on in safety . And now , O my Redeemer , I beseeche thee by thy selfe , assist me , that I may not be cast downe , in the sight of myne enemyes , being enwrapped in those snares , which they haue prepared for my feete , that soe they may oppresse my soule . But deliuer me , O thou strength of my saluation , lest els myne enemyes , who hate thee , may contemne , and deride mee . Rise vp , O Lord my God , O thou strong Champion of myne , and let myne enemyes be dispersed , and let them , who hate thee , be made to fly , from before thy face . As wax dissolueth in the presēte of the fyre , soe let sinners perish , before thy face And as for me , let me be hidden vp , in that secret of thy countenance , and let me reioyce with thy children being satisfyed with all good things . And thou , O Lord God , the Father of orphanes , and the mother of thy pupils , hearken to the loude and woefull cry of thy children ; and spred abroade thy winges , that we may fly vnder them , from the face of the enemy , O thou tower of the strength of Israel , who doest not slumber , nor sleepe , whilest thou keepest Israel ; because the enemy who impugneth Israel , doth nether slūber , nor sleepe . CHAP. XIII . Of the misery of man , and the benefits of God. O Light. which noe other light doth see . O brightenes , which noe other brightnes can discerne . O light , which obscureth all light . O brightenes , which blindeth all other brightenes . O light , from which all light , O brightenes , from which all other brightenes growes . O light , in respect of which all light is darkenes and all brightenes , blackenes ; Light in whose presence , all obscurity is bright , and all darkenes light . Soueraigne light , which noe cloud can ouershadow , and noe darke miste , make dull ; and noe fogg obscure , which noe close prison shutteth vp , & which noe shadow can separate . Light , which doth illuminate all things : all together , once and euer , O swallow mee vp , I beseeche thee ; into that Abysse of thy clarity ; that I may on all sides see thee , in thee ; and my selfe in thee ; and all things vnder thee . Doe not forsake mee , and let not the shadowes of myne ignorance encrease , and my sinnes be multiplyed . Without thee , all things are darkenes ; to me all things are euill , because there is nothing good without thee , who art the true , the onely . & the soueraigne good . This I confesse , and this I know , O Lord my God , that wheresoeuer I am without thee , it goeth ill with me ; not onely without me ; but euen with in me also . For all aboundance whatsoeuer , which is not my God , is but mere beggery to me . Then shall I be satisfyed , when thy glory shall appeare . And thou , O Lord , who art my very life of beatitude ; graunt that I may confesse my misery to thee , from the tyme that the uariety of temporall things , did dissipate and diuide me , when I fell , through the trechery of my carnall senses , from thee , who art that vnity of goodnes , that one soueraigne good . And it diuided me from that one , amongst many things : and I grew thereby , in to a laborious kinde of aboundance , and a copious kinde of wante ; whilest I would be seeking after this , and that ; & was satisfyed with nothing , soe long as I found not in my self , that incommutable , and singular , and vndeuided one good ; which haueing once obtayned , I neede nothing , nor haue greif for nothing ; and which possessing once , the desire of my whole soule is fully satisfyed . Woe is mee , what misery is this vpon misery , when the wretched soule flyes from thee ; with whome it might euer abound , and reioyce ; and when it followeth the world , by meanes whereof , it is still in wante , and payne ? The world cals me after it , and I faynt in following it . Thou callest me , O Lord , and I am all refreshed by thee . And yet I am soe peruersly miserable , as to follow that , which makes me faynt , rather that , which refresheth me . This is directly the infirmity , which I am subiect too , O cure it , thou Physician of soules , that I may confesse to thee , ( O thou saluation of my soule , with my whole hart ) all that aboundance of thy benefits , wherewith thou hast fedd me from my very youth ; and wherewith thou wilt feede me to the extremity of my old age . I beseeche thee by thy selfe , that thou forsake me not . Thou diddest make me , when I was not : Thou diddest redeeme me , when I was lost : For lost I was , and dead . And to him who was dead , thou diddest descend , thou tookest mortality vpon thee ; nay thy selfe being a King , to thou didest descend to thy slaue ; and redeeme that slaue thou deliuer ledst thy selfe . That I might liue , thou vndertookest to dye : Thou ouercamest death , and by pulling downe thy selfe thou didest rayse mee vp . I perished , I was sould away , & thou camest downe to redeeme me ; & thou didest loue me soe much ; as to buy me , vpon the price of thine owne blood . O Lord , thou diddest loue me more then thy self ; since thou didest resolue to dye for me . By so costly a bargaine , and at soe high a price , thou diddest reduce me from banishement ; thou diddest redeeme mee from seruitude , thou didest retyre mee from punishement . Thou diddest call mee in thy Name ; thou diddest marke me out with thy blood , that the memory of thee , might for euer stand before mee , and that my hart might neuer receede from him , who did not refuse the Crosse for mee . Thou didest annoynt mee with that oyle , which belonged in cheyf , to thy selfe ; that as thou art Christ , soe from thee , I might be called a Christian . And in thy hands thou hast written mee ; that thou mightest haue a continuall memory of mee , with thee ; vpon condition that the continuall memory of thee , might be still with mee . Thus hath thy grace and mercy , euer preuented mee . For thou , O my deliuerer , hast often freed me , from many , and greate daungers . When I wandred , thou broughtest me back to the way , when I was ignorant , thou diddest teach me ; when I sinned , thou diddest reproue mee ; when I was in sorrow , thou diddest releiue me ; when I was in despayre , thou didest comfort me ; when I fell , thou diddest rayse mee : when I stood , thou heldest mee : when I walked thou diddest lead mee ; when I slept , thou diddest guard mee ; and when I cryed out to thee , thou diddest heare me , CHAP. XIV . That God doth consider the workes , and purposes of mankinde , with a perpetuall attention . O Lord my God , and the life of my soule , thou hast imparted these , and many other benefits to mee , whereof it would be a deare thing for mee , to be euer speaking , euer thinkeing , and euer giueing thankes . That I might for euer praise , and loue thee for all thy good blessings with my whole harte , and my whole soule , and my whole mynde , and my whole strength , and with all the very marrow , and the most intimate parts of my affection . and with all the parts and powers of my whole man , O Lord my God , who art the happy sweetnes of all them , who are delighted in thee . But thyne eyes , haue seene my imperfections : Those eyes , I say , of thyne , which are farre brighter then the Sunne , lookeing downe round about , at ease , vpon the wayes of men , and vpon the profound Abysse , and they doe euery where contemplate , both the good and badd . For as thou doest preside ouer all things ( thou being all , for euer , present euery where , and takeing particular care , of all these things , which thou hast created , because thou hatest none of them , which thou hast made ) so also dost thou consider all my paces , and steps , and doest euer keepe a watchfull guard ouer mee , day and night ; and like a perpetuall centinell , dost diligently note my wayes ; as if thou haddest forgotten all the whole world of thy other creatures , both in heauen and earth , & didest not care for the rest . For nether would the light of thyne owne vnchangeable sight , encrease in thee , though thou shouldest behould , but any one onely thinge ; nether is it diminished , although thou behould diuers , and innumerable things . For as thou dost perfectly , and at once consider any one thinge by one onely acte of seeinge , soe doth thy whole sight , most perfectly , and that at once behould the whole of euery particular thinge , how different soeuer they may be among themselues . And as it considereth all , soe it considereth one , and as any one , soe euery one , and all of them at once , doest thou consider , without any diuision , or mutation , or diminution . Therefore all thou , in all time , without time , doest consider all mee , at once , and that cōtinually , as exactly , as if thou haddest nothinge else to consider . And soe therefore , doest thou stand in guard of mee , as if thou wouldest attend to mee alone , & diddest forgett all the rest . For thou doest euer shew thy selfe to be present , and if thou finde me ready , thou doest euer offer thy self also ready . Whither soeuer I goe , O Lord , thou forsakest me not , vnles I be the first to forsake thee , wheresoeuer I be , thou departest not away , for thou art euery where ; and wheresoeuer I goe I shall finde thee . By what meanes may I be kept from perishing , without thee , since without thee , I cannot be at all . I confesse that whatsoeuer I doe , whether it be litle , or much , I doe it all , in thy presence ; and whatsoeuer that be , thou seest it better then my selfe . For whatsoeuer I doe , thou findest thy self present there , as a perpetuall spectatour of all my cogitations , intentions , delectations , & operations . O Lord , all my desires , & thoughts , are euer standing before thee . Thou discernest , O Lord , whence the spirit comes , where it is , & whither it goes . For thou art the ponderer , and waigher out of all spirits ; and whether that roote be sweete or bitter , from which the faire leaues of our actions are sent out , thou , as an internall Iudge , dost know best . Yea and thou dost sifte most subtilely , into the most secret parts and pith of those very rootes ; & dost not onely obserue & number , & contemplate , and keepe accompt of the intention , by the most exquisite truth of thy light : but also of the most profound , and hidden sapp of that roote ; to the end that thou mayest repay to euery one , not onely according to their workes , or theyr expresse intention , but also according to that interiour and originall spirit of the roote of theyr actions , from whence the intention of him that worketh , doth proceede . To whatsoeuer I tend ; when I worke ; whatsoeuer I thinke , in whatsoeuer I am delighted ; thyne eares heare mee , thyne eyes see me , and consider mee . Thou dost marke , and iudge , and note , and write in thy booke , whether it be good , or badd : to the end , that afterward , thou mayest render eyther rewardes for that which is good ; or torments for that which is euill : When thy bookes shall be opened , all soules shall be iudged , according to those things which shall be written in those bookes . And this perhaps is that , which thou didest already say to vs : I will consider the last thinges of those men . And that also , which is sayd of thee . O Lord , He considereth the end of all men , For thou O Lord dost in all those things , which we doe , more attend to the end of our intention , then to the act of our operation . And when I consider those things diligently , O Lord my God , who art soe terrible , and full of strength , I am alike confounded betweene huge feare , and shame . For a mighty necessity is imposed vpō vs , of liueing with rectitude and iustice , who doe all the things which we doe before the eyes of a Iudge , who seeth all things . CHAP. XV. Tat man of himselfe can doe nothing without diuine Grace . O Thou most mighty , and Omnipotent God , the God of the spirits of all flesh ; whose eyes are ouer all the wayes of the sonnes of Adam , from the day of theyr natiuity , to that other of theyr death , to the end that thou mayest reward euery one of them , according to theyr workes , whether they be good or bad : Teach me , how I may confesse my pouerty to thee . For once I said that I was rich , and that I wanted nothing , & I did not know the while that indeede I was poore , and naked , and a miserable wretch . I beleiued that I was some-what , when yet indeede , I was nothing . I told my selfe that I would become wise , and I turned a starke foole . I thought my self to be prudent , but I was deceiued . And now I see that all is thy guift , without whom wee can doe nothing . For vnles thou , O Lord , keepe the Citty , he watcheth but in vaine , who pretends to keepe it . Thou hast taught me thus , to knowe thee , whilest thou diddest leaue mee , for a while , and proue mee ; not that thou mightest knowe mee thereby , but for my sake , that so I might come to knowe my selfe . For ( as I was saying , ô Lord ) I thought once that I was some-what of my self ; I conceiued , that I was sufficient by my self ; nor did I discerne , that thou wert he that gouerned mee , till thou diddest a little withdrawe thy selfe from me . And then presently I fell , and soe I sawe , and knew , that thou didest gouerne mee ; and that it was of my self , that I fell ; and that it was of thee , that I rose againe . Thou , O Light , diddest open myne eyes , and diddest rowse mee vp , and illuminate mee ; and I sawe , that the life of man vpon earth , is all temptation ; and that noe flesh must presume to glory before thee , for soe noe man liueing can be iustifyed . For if there be any good in him , whether it be great , or little , thy guift it is , and nothing is ours , but that which is naught . Of what therfore shall any flesh be able to vant ? Shall he glory in sinne . This is not glory but misery . May he glory in that which is good ? Noe : For he may not glory in that which belongeth to another . Thine O Lord , is the Good , annd thyne must be the Glory . For hee who seeketh glory to himselfe , and not to thee , out of the good he doth , that man is noe better , then a theefe , and robber , who had a minde to bereaue thee of thy glory . For he who will be praysed for any guift of thyne , and seeketh not thy glory , but his owne therein , although he be praysed by men , for that guift of thyne , yet he is dispraysed by thee ; in regard that he sought not soe much thy glory by it , as his owne . And now he who is praysed by men , whilest thou dispraysest him , shall not be defended by men , when thou iudgest him , nor deliuered by them , when thou condemnest him . But thou , O Lord , who diddest frame me in my mothers wombe , do not suffer me to fall vnder so greate a reproofe , as that I should be charged with procureing to robb thee , of thy glory . To thee be glory , of whome all good things are ; and to vs , confusion of face , and misery , vnles thou vouchsafe to haue mercy on vs. But thou hast mercy , O Lord , thou hast mercy vpon vs all , who hatest none of those things which thou hast made ; and who bestowest of thy good guifts , vpon vs ; & dost enrich vs , O Lord our God , with thy most excellent graces . For thou louest poore creatures , and thou enrichest them with thy aboundance . And now behould , O Lord , we are thy poore children , and thy little , little flocke ; open thy gates to vs , and thy poore shall eate , and be satisfyed , & they who seeke thee , and prayse thee . I doe also knowe , O Lord , and I confesse , ( for I am taught to doe it by thee ) that they onely who knowe they are poore , and confesse theyr pouertie to thee , shall be enriched by thee ; and they who conceiue themselues to be rich , whereas indeede they are poore ; will be found excluded from thy riches . For my parte therefore , I confess my pouerty to thee , O Lord my God , and let all glory remayne to thee . For all that , which hath bene well done by mee , is thyne . O Lord , I confesse to thee , as thou hast taught me , that I am nothing , but an vniuersality of vanity , & a shadow of death , and a blacke kinde of Abysse , and a plott of earth , which is all empty , and vnfruitefull , and which shootes not vp one leafe without thy blessing ; and of it selfe , it yeilds no other fruite , then confusion , sinne and death . If euer I had any good thinge , I receiued it of thee ; Whatsoeuer good I haue now is thine , and of thee I haue it . If euer I stood fast , I stood by thee ; but whensoeuer I fell , of my selfe I fell ; and for euer had I weltered in that myre , if thou haddest not raised mee . And for euer had I continued blinde , vnles thou haddest illuminated mee . When I fell , I had neuer risen , vnles thou haddest reached forth thine hand . And when afterward thou diddest raise mee , I had instantly retournend to fall , vnles thou haddest susteyned mee : and I had perished very often , vnles thou haddest gouerned mee . So perpetually , O Lord , soe perpetually was I preuented by thy mercy , and grace ; deliuering me from all my sinnes , saueing me from all such as are past ; solliciteing me against such as were present , and fortifying me , against such as might be future ; Cutting of , before my face , those snares of sinnes , by preuenting the occasions , and causes thereof . For , vnles thou haddest also done this fauour to me , I might haue committed any sinne in the whole world . And I know , O Lord , that there is noe kinde of sinne , which any one man did euer committ , which another man may not also committ , if the helpe of the Creatour , whereby man is made , be wanting . But thou art the cause why I committed them not : Thou diddest commaund that I should abstayne from them , & thou didest infuse thy grace , that I might beleiue in thee . For thou , O Lord diddest gouerne mee for thy selfe ; and thou diddest keepe me both for thy selfe , and for my selfe : and thou diddest giue me light & grace to the end that I might not commit adultery and euery other sinne . CHAP. XVI . Of the manifold temptations of the deuill . THe Tempter was absent , and thou wert the cause that he was absēt . Fitt time , and place for sinne were wanting ; and thou wert the cause that they were wanting . The Tempter was present , and nether time , nor place , were wanting ; but thou diddest keepe me from consenting . The Tempter came to mee , all vgly and frightfull as he is ; and thou diddest comfort mee soe farre , as to make me despise him . The Tempter came to mee all strong , and armed ; and to the end that he might not conquer mee ; thou restraynedst him , & didest strengthen me . The Tempter came transfigured into an Angell of light ; and to the end that he might not deceiue mee , thou rebukedest him , and thou diddest illuminate mee , that I might knowe him . For he is that great , and redd dragon , that ancient serpent , and he is called the Deuill , and Satā , haueing seauen heads , and tenn hornes . Whose imployment is , to inueigle this greate huge Sea , wherein innumerable creatures are still creeping , creatures ; greate , and small ; that is to say , seuerall kindes of deuills , who study nothing els , day and night , but how they may walke they re round , seeking whome they may deuoure , vnles thou deliuer them . For this is that ancient Dragon , who sprung vp first , in that paradise of pleasure , and who with his tayle , drawes the third parte of the starrs of heauen after him , and brings them downe to the earth ; he who is poyson , corruptes the waters of the world , that soe mē who drinke thereof , may dye , and who trāples vpon gold , like so much durte ; and into whose mouth , the riuer of Iordan flowes ; and he is growen to that presumption , that he feares non at all . And who shall be able to defend vs from the crushing of his teeth ? who shall be able to deliuer vs out of his iawes , but thou , O Lord , who hast broken all the heades of that huge Dragon . Helpe vs , O Lord , and spread thy wings ouer vs , that soe wee may flye vnder them , from the face of this dragon , who persecureth vs. And doe thou defend vs by thy sheild , from the push of his hornes . For to this , doth he direct his continuall study : vpon this is his cheife desire imployed , that he may deuoure the soules which thou hast created . And therefore , O my God , wee cry out to thee ; deliuer vs from this daily aduersary of ours , who whether wee sleepe , or wake , or eate , or drinke , or whatsoeuer els wee doe , is pressing vpon vs , by all meanes , and by many fraudes , and tricks , he is addressing poysoned arrowes against vs , both priuately and publikely , that soe he may destroy our soules . And yet O Lord , soe strangely miserable are wee made , as that although we see this Dragon continually comeing towards vs , with his mouth wide open , ready to deuoure vs ; yet neuertheles , wee sleepe , and wee are euē wanton againe in our slouth as if wee were secure before him , who yet couets nothing but our destruction . Our enemy , that he may kill vs , is continually awake , and wants his sleepe ; and yet wee , will not soe much as wake from sleepe , that wee may defend our selues . Behould , he hath spred infinite snares before our feete ; and he hath stuffed all our wayes with seuerall kindes of gynnes , whereby to catch our soules ; and who then shall be able to free himselfe ? He hath layd snares in riches , and snares in pouerty ; snares in meate , in drinke , in pleasure , in sleeping , and wakeing ; he hath spred snares in words and in workes , and in all our wayes . But thou , O Lord , deliuer vs from the snares of the hunter , and from that bitter word ; that wee may confesse to thee , and say : Blessed be our Lord who hath not giuen vs to a pray to their teeth . Our soules is deliuered as a sparrow might be , out of the hunters snare ; The snare is broken , and wee are deliuered . CHAP. XVII . That God is the Light of iust Persons . ANd thou , O Lord , who art my Light , illuminate myne eyes , that I may see and walke in thy light , and not stumble vpon the snares of the enemy . For who shall be able to auoyd such a multitude of snares , vnles he see them ; and who shall be able to see them , vnles he be illuminated by thy light ? For that father of darkenes , hides all those snares , in his owne darkenes ; that all they may be taken by them , who are in his darkenes ; and who are the sonnes of darkenes ; not discerning thy light , wherein , whosoeuer walketh needes not feare . For he who walkes by day , stumbles not ; but he stumbles who walkes by night : for the light is not in him . Thou O Lord art Light , thou art the light of the sonnes of light ; thou art the Sunne , which knoweth not what belonges to setting ; that day wherein thy children walke without stumbling ; and without which , all they who walke are in darkenes , as being destitute of thee , who art the light of the world . Behould wee discouer daily , that by how much the more , any man is estranged from thee , who art the true light , so much the more intricately is he wrapped vp in the darkenes of sinne . And how much the more he is in darkenes , so much the lesse can he discerne the snares , which are spred for him , in his wayes . And soe by not discerneing them , he falleth often into them , and is taken by them ; & which deserues to strike vs full of horrour , such a man , doth not soe much as knowe , that he is fallen : Now he , who knowes not that he hath taken a fall ; will care soe much the lesse to rise , as he still conceiueth , that he stands . But thou , O Lord , my God , thou true light of the mynde , illuminate now myne eyes that I may see thee , and knowe thee , and not tumble headlong downe , in the sight of myne enemyes . For this mayne aduersary of ours , doth labour euen to exterminate vs outright ; whilest wee , the whyle , begg of thee , that thou wilt make him melt before our face , as wax doth , vpon the approach of fyre . For hee , O Lord , is that cruell theefe , first , and last , who tooke counsell , how he might robb thee of thy glory , but soe , being puffed and swollen vp , he burst , and fell vpon his face , and thou diddest precipitate him downe from that Holy Hill of thyne ; and from the middest of those bright stones , in the middest , whereof he had once beene walkeing . And now , O Lord my God , and my life , he neuer giueth ouer to persecute thy children , euer since he fell . And out of his hatred to thee , O Mighty King , he procureth to destroy thy creature , which thy Omnipotent goodnes hath created , according to thyne owne Image ; to the end that he may possesse thy glory , which himselfe lost , by pride . But crush thou him to peeces , O strong Champion , before he deuoure thy lambes ; and illuminate vs , that wee may discerne the snares , which he hath prepared for vs ; and make vs able to escape , and arryue to thee , O thou ioy of Israell . Thou best knowest all these things thou knowest his contentious spirit , and his most stiffe neeke . Nor doe I speake of these things , as pretending to discouer them to thee , who knowest all things , and from whom noe little thought can lye hidd . But make my iust complaint against this enemy of mine , before the feete of thy Maiesty ; that so thou mayest both condemne him , and saue vs , thy Children , Whose strength thou art . This enemy of ours , O Lord , is full of craft , and shifts , nor can those intricate wayes of his , be easily traced out , no nor so much as the ayre of his countenāce be discerned by vs , vnles we be illuminated by thee . For sometimes he is here , & sometimes he is there . Now he shewes himselfe like a lambe , and then like a wolfe ; now like darkenes , and then like light ; and according to the seuerall qualityes of persons , according to the variety of tymes , and places ; and according to the momentary chaunge of things , he suggesteth seuerall temptations . For to the end that he may deceiue sad people , he pretends himselfe to be sad for company . To the end that he may delude , such as are in ioy , he faynes himselfe also to reioyce . That he may beguile such as are spirituall , he transformeth himselfe , into an Angell of light . That he may insinuate himselfe , and by that meanes crush such as are strong , he takes the semblance of a lambe , that he may deuoure such as are meeke , he borrowes the face of a Wolfe . All these things he takes vpon him , according to the similitude and proportion of the temptations , which he meanes to vse . As some , he frights with a nocturnall feare , others , by the arrow which flyes by day , others , by the busines which walkes by night ; others , by expresse assault , and others by that deuill of high noone . Now , who is he that can thinke himselfe a match for this enemy so farr , as that he may so much as know him ; and who did euer reach to the bottome of his craft ? Who shall reueale the makeing of his garment to vs , and who shall make vs knowe the walke of his teeth ? Behould he hideth his arrowes in his quiuer , and he couers his snares , vnder a shew of light ; & soe he is lesse subiect to be vnderstood , vnlesse O Lord , O thou hope of ours , we beg light from thee , whereby we may discerne all things . For not onely doth he striue to deceiue vs in the sensuall workes of flesh and blood ; nor onely in the exercise of vice , which is easily discerned ; but euen amongst our most spirituall actions , he hideth certain subtile snares ; & vnder the colour of vertue , he puts on vice , & transformes himselfe into an Angell of light . these , and many other things , O Lord our God , doth this very sonne of Beliall , this Satan , endeauour to bring against vs. And now as a Lyon , then as a Dragon , both manifestly and secretly , interiourly , and exteriourly , both by day and night , he is laying traynes for vs , that soe he may destroy our soules . But thou , O Lord , deliuer vs , thou who sauest such as hope in thee , that our enemy may haue cause to be sorry for as much as may concerne vs ; but that thou O Lord our God , maist be praised in vs. CHAP. XVIII . Of the benefits of God. BVt let mee the sonne of thy handmayd , who haue commended my selfe into thy hands , confesse to thee , O my deliuerer , with my whole harte in these little poore confessions of myne , and let me call to minde , all those good blessings , which thou hast voutchsafed to bestow on mee , from my youth , and in my whole life . For I well know that ingratitude doth much offend thee , which is the roote of all spirituall mischeife ; and a kinde of dry and parching wynde , which blasteth all goodnes ; and it shutteth vp the fountayns of diuine mercy towards man ; and by this meanes , both our ill deedes which were dead gett life againe ; & our good deedes which liue , doe quickly growe to dy , and haue noe more life afterward . But as for mee , O Lord , I will giue thankes to thee . Let not mee , O thou my deliuerer , be vngratefull to thee , since thou hast freede mee . How often had that Dragon euen swallowed mee vp , and thou O Lord diddest drawe mee out of his mouth ? How often haue I sinned , when he was ready to haue deuoured mee , but thou O Lord my God diddest defend mee ? When I did wickedly against thee , when I transgressed thy commaundements , he stood ready to snatch mee away into hell , but thou forbadest him . I offended thee , and the while , thou defendedest mee . I did not feare him , and yet thou diddest preserue mee . I departed from thee , & made offer of my selfe to myne enemy ; but thou diddest fright him so , as that he should not dare to carry me away . These benefits diddest thou bestowe vpon me , O Lord my God ; and I wretched creature knew it not . Full often hast thou freed mee , from the uery iawes of the Deuill , and snatched me out of the mouth of the Lyon ; and full often hast thou brought me back againe from hell , though I was ignorant thereof . For I descended euen towards the very gates of hell , and thou heldest me back from goeing in . I drewe neare the gates of death , and thou wert the cause why they opened not themselues to receiue mee . Thou also , O my Sauiour , hast often deliuered me from corporall death , when I was subiect to great sickenes . And when I found my self in many daungers , by sea , by land , by fyre , by sword , and many other wayes ; thou wert euer deliuering mee , euer present to mee , and euer saueing mee with great mercy . For thou , O Lord , diddest well knowe , that if death had then seised vpon mee , hell had possessed my soule , and I had bene damned for euer . But thy mercy and thy grace , O Lord my God , preuented mee , and gaue mee deliuerance from that death of my body , and consequently from the death of my soule . These and many other benefits diddest thou imparte to mee , but I was blinde , and knew them not , till I was illuminated by thee . But now , O thou light of my soule , O Lord my God , my life , by which I liue , and the light of mynes eyes , by which I see ; Behould , thou hast illuminated mee , and now I knowe thee , and cōfesse my selfe to liue by the guift of thy hand ; and I giue thankes to thee Which though they be meane , and poore , & full of disproportion to thy benefits , yet they are the best , which my frailty can affoord . For thou alone , art my God , my benigne Creatour , who doest loue our soules , and hatest none of those things , which thou hast made . Behold , I who am the greatest of those sinners , whom thou hast saued ( to the end that I may giue an example to others , of thy most benigne piety ) will confesse thy great benefits to me : For thou hast snatched me out of that lower hell , once , twice , and thrice , and a hundered , and a thousand times . And indeede , I was euer tending towards Hell , and thou wert euer drawing mee back . And thou mightest iustly haue damned me a thousand times , if thou haddest beene soe disposed . But thou wouldest not , because thou louest soules , O Lord my God , and thou dissemblest the sinnes of men , that soe they may come to pennance , and there is much mercy in all thy wayes Now therefore I see these things , O Lord my God , and I knowe them , by thy light ; and my soule doth euen faynt , and is sicke with loue , vpon the consideration of thy great mercy towards mee ; since thou hast snatched my soule , out of that lower Hell , and hast brought mee back againe , to life . For I was all plunged in death , and thou hast wholy reuiued mee . Be therefore all my life and beeing thyne ; and I doe wholly offer my whole selfe vp to thee . Let my whole spirit , my whole harte , my whole body , and my whole life , liue to thee , O thou my sweete life ; for thou hast deliuered me wholly , that thou mightest possesse me wholy , thou hast intirely repaired me , that so againe thou mayest haue mee intirely . Let mee therefore loue thee , O Lord , my strēgth ; let mee loue thee , O thou vnspeakeable exultation of my soule . And let me liue now not to my self but to thee . My whole life which perished by my misery , was raised vp by thy mercy , thou who art that mercifull God , and full of pitty , which thou doest extend , in thy goodnes , to thousands of such as loue thy Name . Therefor O Lord my God , and my sanctifyer , hast thou comaunded in thy Lawe , that I should loue thee with my whole harte , with my whole soule , with my whole minde , with my whole strength , and with all the powers I haue . Yea and with the most internall marrow of all my affections and this , in all the houres , and moments of my time , wherein I am enioying the benediction of thy mercyes . For I should euer perish , but that thou doest euer gouerne mee . I should euer dy ; but that thou doest euer quicken mee . And thou doest oblige mee to thee , in euery moment of my life ; since in euery moment therof , thou impartest great benefits to mee . As therefore , there is noe houer or point of time in my whole life , wherein I am not assisted by thy benefits ; soe also ought there not to be any moment , wherein I should not haue thee before the eyes of my mynde ; and wherein I should not loue thee with my whole strength . But euen this I cannot doe , saue by thy guift onely to whome euery good guift belongeth , and euery excellent grace is descending from thee the Father of Lights , with whome there is noe transmutation , nor shadow of chaunge . For it is not of him that willeth , nor of him that runneth , but of thee , taking mercy that wee loue thee . Thine , O Lord is this guift to whome euery good thing belongeth . Thou commaundest that thou be beloued : Giue vs that which thou commandest , and then , commaund vs what thou wilt . CHAP. XIX . Of the feruour of charity . I Loue thee , O my God , and I am euer desireing to loue thee more . For in very deed , thou art more sweete , then any honny ; more nutritiue then any milke ; and more cleere then any light . Therefore art thou more deare to me , them gold , or siluer , or pretious stone . And whatsoeuer delightfull thing I had in the world , was displeasing to mee , in comparison of thy sweetenes , and the order of thy house which I loued . O thou fyre which euer burnest , and art neuer quenched ; O loue , which is euer boyling hote and neuer growest luke-warme ; doe thou inflame mee . Let mee , I say , be wholy inflamed by thee ; and let me wholy loue thee . For he loues thee too little , who loues any thing together with thee , which he loues not for thy sake . Make me loue thee , O Lord , because thou didst first loue mee . And how shall I finde wordes , whereby I may vnfold the notions which I haue of thy singular loue to mee , testifyed by those innumerable benefits , by which thou hast trayned me vp , from the beginning ? For after the benefit of the creation , when in the beginninge thou didest make me of nothing , after thyne owne Image , doeing me honour , and exalting me beyond the rest of thy creatures , which thou madest ; and innobling me with the light of thy countenance , which thou didest stampe vpon the entrie of my hart ; whereby thou didest disseuer me , both from insensible creatures , and from brute beasts , which are endewed with sense , and thou madst me , not much inferiour to the Angels ; yet euen this , seemed not enough , in the sight of thy deity . For since that time , thou hast entertayned , and nourished mee , with daily and singular , and great presents of thy benefits , without intermission . And thou hast giuen me comfort , and made me sucke , like somme little tender infant of thine , at the breasts of thy consolation . For to the end that I might yeild thee my entire seruice , thou hast appointed , that whatsoeuer thou hast made should serue mee . CHAP. XX. That God hath submitied all things to the seruice of man. THou hast made all things subiect to the feete of man , to the onely end , that man might become wholly subiect to thee . And to the end that man might be wholly thine hee is entitled to a dominion ouer all thy workes . For thou hast created all exteriour things , for the body ; the body for the soule ; and the soule for thy selfe ; to the end that man might tend onely to thee , & might loue onely thee , possessing thee , by way of comforte to himselfe ; and thy creatures , by way of receiuing seruice from them . For whatsoeuer is conteyned vnder this vaute of heauen , is inferiour to the soule of man ; which was created , that it might possesse the supernall , soueraigne good aboue ; by the fruition whereof , it might be happy : and wherevnto when it shall adheare , outstripping and ouerlooking all relations and respects to all inferiour things , which are subiect to mutation , it shall calmely and constantly behold the face of that eternall immortality , and the vision of that supreame Majestie , to which it hath aspired here . Then shall they be in fruition , of those most excellent delights in the house of our Lord ; in comparison whereof all those things which here we see , may well goe for nothing . Those are they , which the eye hath not seene , nor the eare heard , nor haue they entred into the hart of man , which God hath prepared for them who loue him . And these things O Lord , wilt thou imparte to the soule of man. And with the consideration of these things , dost thou who louest soules , delight the soules of thy seruants . But yet , why should I wonder at those things , O Lord my God , therein thou dost but honor thyre owne Image , and that similitude of thyne , according to which they are created . For whilest we are yet in th●s corruptible and ignoble body , to the end we might see thou hast giuen this light of heauen , by the hands of thy vnwearied ministers the Sunne and Moone , which doe perpetually obserue thy precept , in serueing thy children day and night . To the end that we might breath , thou hast giuen the purity of the ayre . That we might heare ; the variety of sounds . That we might smell ; the sweetnesse of odours . That it might tast , the variety and quality of sauoures . That it might touch , thou hast giuen the bulke of all bodies . For the other necessary occasions of man , thou hast giuen beasts to carry him . And thou hast imparted the birds of the ayre , the fish of the sea , and the fruites of the earth for his refection . Thou hast also created out of the earth seuerall medicines , which may be applyed to the seuerall infirmities of men ; and thou hast prepared particular comforts , which are to encounter and reuerse those particular-inconueniences which may occurre . And all this thou hast done because thou art full of mercy , and pitty ; & thou being our potter , dost knowe the matter whereof wee are made . For , in fine , wee are but as soe much durt in thy hand . CHAP. XXI . That the greatenes of the diuine counsell may be inferred by the consideration of temporall blessings . BEhold mee , I beseeche thee ; let thy great mercy stand open to me . Illustrate mee yet more with thy light ; that soe it may be discouered to me , more and more . For by these little workes of thyne , wee growe to comprehend thy great ones ; and by thy visible workes , we are enabled to take some ayme at thy inuisible workes , O Lord our God , the holy , and good Creatour of vs all . For if , O my Lord ; whilest we are in this body , which is soe corruptible and ignoble , thou dost imparte to vs so great , and euen innumerable benefits , by meanes of the heauens , and of the ayre ; of the earth and sea ; of light and darkenes ; of sunne and shade , of dew and gentle rayne ; of wyndes and stiffe showers ; of birds , and fishes ; of beasts and trees ; of the multiplicity of herbes and plants of the earth ; & by meanes of the ministry of all thy creatures , which doe successiuely serue vs at due and seuerall times ; to ease vs thereby , of that trouble , and fastidiousnes , which otherwise wee might be subiect too ; what kinde of benefits , I beseeche thee , and how greate , and euen innumerable will they be , which thou hast prepared for such as loue thee , in that celestiall country , where we shall behould thee face to face . If thou doe vs soe much honour in this prison , what wilt thou doe in thy pallace ? Greate , and innumerable are thy workes , O Lord , thou King of the heauens . For since these of the lower rancke , which thou hast deliuered ouer , to be vsed promiscuously here , both by good an badd ; be all of them very excellently good & delightfull ; what kinde of things shall they proue to be , which thou hast onely treasured vp for them alone who are good ? If thy guifts be soe diuers , and euen innumerable , which now thou bestowest both vpon thy freinds , & vpon thyne enemyes ; how greate , how innumerable , how dearly sweete , and how delightfull , are they to be , which thou wilt onely bestow vpon thy freinds ? If the solace be so greate , which thou giuest vs in this day of our tears , what wilt thou giue , in that day of our espousalls ? If this place of exile , and restraint afford such pleasures , what I beseeche thee will our Country doe ? The eye cannot see , without thee , what thou hast prepared for such as loue thee . For according to the greate multitude of thy magnificence , soe also the multitude of that sweetenes is great , which thou hast hidden vp for them that feare thee . For thou , O Lord , my God , art great , thou art immense , there is noe end of thy greatenes , there is noe number of thy Wisedome ; & there is noe measure of thy benignity ; & there is neither end , number , nor measure of the reward , which thou bestowest . But as thou art great , so are thy rewards great ; for thou thy selfe art the reward , and the guift , which thou bestowest vpon all such as shall valiantly haue fought thy battayles . CHAP. XXII . That the diuine sweetenes taketh away all the present bitternes of the world . THese are those great benefits wherewith thou , O Lord God , the sanctifyer of thy Saints , wilt satisfy , and remoue the want of thy hungry children . For thou art the hope of the desperate ; the comforte of the desolate ; thou art that very crowne of hope , which is adorned with the glory prepared for such as ouercome . Thou art the eternall satiety , of such as haue bene allmost starued ; and thou art to be bestowed vpon such as hunger after thee . Thou art that euerlasting consolation , who bestoweth thy selfe , vpon them alone , who despise the comforts of this world , for that euerlasting consolation of thyne . For they who looke for theyr comfort here , are esteemed vnworthy of thy comforts ; but they who are afflicted here are comforted by thee ; and they who partake with thee in thy Passion , shall partake with thee also , in thy consolation . Noe man must thinke to be comforted , both in this , and in the other world ; nor must he thinke to be in ioy , both here and there ; but he must necessarily loose the one , who will possesse the other . When I consider these things , O Lord my comforter , my soule refuseth the comforts of this life , that soe it may be held worthy of thy eternall consolations . For it is high reason , that any man should loose thee , if he make choyse to be comforted , more in any other , then in thee . And I beseech thee euen by thy selfe , O thou supreme Truth , that thou permitt me not to be comforted by any vayne consolation ; but that it may onely be in thee . And I beg , that all things may growe bitter to me , that thou alone mayest appeare sweete to my soule , thou who art that inestimable sweetnes , whereby all bitter things are made sweete . For thy sweetenes is the thing which made that torrent of stones , sweete to Steuen . Thy sweetenes made that burneing gridyron , sweete to blessed Laurence . Through thy sweetenes , the Apostles went reioyceing , from the Councell , because they were held worthy , to suffer reproach for thy Names sake . Andrew went both with security and ioy to the Crosse , because he hastened to taste of thy sweetenes . And this sweetenes of thyne did soe fill the two Princes of the Apostles , that for it , the wood of the Crosse , was chosen by one of them ; and the other was not affrayed , to submitt his head to the murtheringe sword . For the purchasse of this sweetenes Bartholomew sold away his very skinne . And to haue a taste thereof , the vndanted Iohn , drunke off that poysened cupp . And as soone as Peter had tasted of it , he forgott all other things , and cryed thus out , like one who were inebriated , saying , O Lord , it is good for vs to be here . Let vs here make three Tabernacles . Let vs dwell here ; let vs contemplate thee ; For we neede nothing else . It is enough for vs , O Lord , to see thee . It is enough , saith he to be satiated with soe great delight . And the reason was this ; Because he had tasted some one dropp of diuine sweetenes , all other sweetenes was lothed by him . What then shall wee thinke , that he would haue sayd , if he had once tasted , of the great multitude of the sweetenes of thy diuinity , which thou hast hidden vp for them that feare thee . That Virgin had also tasted of this vnspeakeable sweetenes of thyne , of whome wee read , that she went topp full of ioy , and glory to the prison , as if she had bene inuited to some marriadge Feast . And of this , I suppose , he also had tasted who sayd , That the multitude of that sweetenes of thyne , O Lord , was great which thou haddest hidden vp for them that feare thee , and who also aduised men thus , Taste , and see , how sweete our Lord is . For this is that beatitude , O Lord our God , which wee expect , by the guift of thy hand , for which wee fight as in a warfare vnder thee , O Lord ; for which wee are mortifyed to thy honour , all the day long ; that at last wee may liue to thee , in that life of thine . CHAP. XXIII . That all our hope and ardent desire of our hart ought to be placed in our Lord. BVt thou O Lord , the expectation of Israell , and that desire , to which our harte doth euery day aspire , make haste to vs , and doe not stay . Rise vp , make hast , and come ; and bring vs out of this prison to confesse vnto thy Name , that wee may glory in thy light . Open thyne eares , to the cry of the teares of thy forsaken children , who thus are calling out to thee . Giue vs , O thou Father of ours , our daylie breard this day , in the strength whereof wee may walke day and night ; till at last wee may arriue to thy Holy Mountaine Horeb. And I also , poore little one that I am , amongst the poore little ones of thy familly , when shall I , O my God , my Father , and my strength , come , and appeare before thy face ; that I , who confesse vnto thee now for a tyme , may doe it there , for all eternity . Happy shall I be , if once I may be admitted to behould thy brightenes . Who will graunt mee soe much fauour , as that once I may bee admitted to that happines . I knowe , O Lord , I knowe , and confesse , that I am vnworthy to enter vnder thy roofe . Yet doe thou admitt mee for thyne owne honnour 's sake ; & confound not thy slaue , who hopes in thee . And who shall be able to enter into thy Sanctuary , to consider the wonders of thy power , vnles thou open him the gate ? And who can open it , if thou shutt it ? For if thou destroy , there is none can build vs vp . And if thou shutt a man in , there is none , who cā putt him out . If thou contayne the waters , all the world will be dryed vp , but if thou let thē loose , they will ouerrune the earth . If thou haue a mynde to anihilate all that which thou hast created , who shall presume to contradict thee ? Now therefore , ô thou eternall goodnes of thy mercy ( which is that whereby thou madest whatsoeuer thou wouldest ) thou art the Archytect of the whole world : and therefore doe thou also gouerne vs. Thou didest creat vs , and therefore doe not thou despise vs ; for wee are the worke of thy hands . And it is playne enough , O Lord our God , that wee , who are but base wormes , and durt shall neuer be able to enter into thy eternityes , vnles we be introduced by thee , who hast created all things of nothing . CHAP. XXIV . That all our saluation depends vpon God. BVt I , the worke of thy hands , will confesse to thee , in thy feare , that I will not putt my confidence in my bowe , or thinke that my sword can saue me , but that must be donne , by thy right hand , and by thyne arme , and by the illumination of thy countenance . For otherwise I should despayre . But thou , who diddest create mee , art my hope , that thou wilt not forsake such as trust in thee . For thou art our Lord God , sweete and patient , and disposeing of all things , in mercy . For it we haue sinned , wee are thyne ; and if wee haue not sinned , wee are thine , because we are numbred among thy creatures . Wee are but as a leafe , in respect of the world , and all mankinde is but vanity ; and our life is but as a vapour vpon the earth . Be not angry , if wee thy poore , forsaken little children fall , because thou , O Lord our God , knowest the matter whereof wee are made . Wilt thou , O God of inestimable fortitude , shew forth thy power , against a leafe which is whipped away by the winde ? And persecute a withered strawe . Wilt thou , O Eternell King of Israell , damne a dead dogg ? wilt thou damne a single gnatt , Wee haue heard O Lord , of thy mercy , and thou puttest not to death , nor reioycest in the perdition of dying men . Therefore doe wee beseeche thee , O Lord , that thou wilt not permitt that , which thou hast not made , to haue dominion ouer this creature of thine , which thou hast made . Nay thou art greiued with our perdition ; and what then O Lord shall be able to hinder thee , who art omnipotent , from eternally reioyceing in our saluation ? If thou wilt , thou canst saue mee ; but I cannot doe it , though I would . The multitude of the miseries which I carry about mee , is very greate . It is at hand with mee , to will a thing , but I cannot finde the way to perfect it . Yet I cannot euen will a good thing , vnles thou also wi lt ; nor can I performe that which I haue a will to doe , vnles thy power strengtheneth mee . Yea , and that which I haue power to doe , falls out sometymes , that I will not doe it , vnles thy will may be done in Earth as it is in Heauen . And what I will doe , & can doe , I doe not knowe , vnles thy wisedome illustrate mee . And though also I doe knowe , hauing sometymes a will to doe a thing , and sometymes also a power to doe it , yet my VVisdome passeth away , all imperfect and empty as it is , vnles thy true VVisdome helpe mee . But in thy will , all things are placed ; and there is none who can resist that will of thyne , O thou the Lord of all thy Creatu-Creatures , who hast supreame dominion ouer all flesh ; and doest worke whatsoeuer thou wilt , in Heauen , and in Earth , in the Sea , and in all the Abysses . Let therefore thy will be done in vs , vpon whome thy Name hath beene inuoked ; and let not this noble worke of thyne perish , which thou diddest create for thyne owne glory . And what man borne of woeman is hee , who can liue , & not see death , and deliuer his soule from the hand of hell , vnles thou alone doe snatch him thence ; Thou who art the vitall life of all life , whereby all things liue . CHAP. XXV . That the will of man , wanteth efficacy towards good workes without the Grace of God. I Haue now confessed to thee , O thou prayse of my life , O Lord , my God , and the strength of my Saluation , that there was a tyme , when I had confidence in myne owne strength , which yet was noe strength at all . And when I was so resolued to runne on , where I thought my selfe to stand fastest , there I fell fowlest ; & insteede of aduanceing , I retyred ; and I was more and more estranged , from that which I thought to haue apprehended . And so being come to know the little proportiō of my strēgth by the many experimēts which I made for the wāt thereof ; I doe now vnderstand , ( because I haue bene illuminated by thee ) that whatsoeuer I haue thought my selfe most able to doe that could I euer bring least to passe . For I sayd sometimes , I will doe this , and I will perfect that , & I did neither the one , nor the other . If I had the will , I wanted the power . If I had the power I had not then the will ; because I trusted in myne owne strength . But now , I confesse to thee , O Lord , my God , the Father of Heauen and Earth , that noe man shall ouercome in his owne strength , to giue occasion thereby to the foolish presumption of flesh and blood , to glory in thy sight . For it is not in the power of a man , to will that which he hath power to doe ; or to doe that which he cann will , or to knowe what he cann will , and doe ; but rather the paces of men are directed by thee : the paces of them , I meane , who confesse themselues to be directed by thee , and not by themselues . Wee beseech thee therefore , O Lord , by the bowells of thy mercy be pleased to saue that which thou hast created . For if thou wilt , thou canst saue vs ; and the strength of our saluation consisteth in the pleasure of thy will. CHAP. XXVI . Of the auncient benefits of Almighty God. CAll to mynde thy auncient mercy , whereby thou diddest preuent vs , from the beginning , in those benedictions of thy sweetenes . For before I was borne , ( I who am the sonne of thy handmayde , O Lord , who hast bene my hope , euen from the brests of my mother ) thou diddest preuent mee , by preparing those wayes for mee , wherein I might walke , and whereby I was to arriue to the glory of thy house . Before thou framedst mee in my mothers wombe , thou knewest mee ; and before I parted from her wombe thou diddest praeordayne concerning mee , whatsoeuer was pleasing to thy selfe . What things are contayned and written in thy booke , concerning mee , in that secret of thy Consistory , I , for my parte , doe not knowe , and there vpon I am in extreme feare , but it is well knowen to thee . For that which I might expect to happen in successe of dayes and tymes betweene this , and a thousand yeares hence ; all that is already done , in the sight of thy eternity ; and that which is future , is finished already there . Now therefore whilest I liue in this darke night ; and whilest I am ignorant of these things , feare , and trembling come vpon mee , since I see , on all sides , that many dangers doe sett vpon mee close at hand ; and that I am hunted by many enemyes , and hemmed in , by innumerable miseryes in this life . And vnles I had thy helpe , in the middest of so great calamityes , I should despaire . But still I haue a strong hope in thee , O thou most meeke Prince , and my God. And the consideration of the multitude of those mercy which thou hast shewed to mee , doth ease my minde ; & the fore-running signes of thy mercyes which preuented mee before I was borne , and doe now shine particularly towards mee , doe sollicite me to haue good hope , concerning those future , better , & more perfect guifts of thy benignity , which thou reseruest for thy freinds . That soe I may reioyce , O Lord my God , with that liuely , and holy ioy , whereby thou dost euer recreate my youth . CHAP. XXVII . Of the Angels which are deputed to the custody of man. FOr thou hast loued me , O thou onely Loue of myne , before I loued thee ; and thou hast created mee after thine owne Image , and thou hast preferred me , before all thy creatures . Which dignity , I keepe now also hauing knowen thee , for whome thou hast made mee . Thou hast also made thy Spirits , Angels , for my benefitt , and thou hast commaunded them to keepe me in all my wayes , lest els perhaps I might hurte my foote against a stone . For these are the Guard which stands vpon the walls of the Citty of thy new Ierusalem ; and these are those Mountaynes , which are sayd to stand in the circuit thereof , keeping watch by night , ouer thy flocke ; least , at any time , the Lyon should snatch away our soules , whilest none were by , to deliuer them , that auncient serpent I say , our aduersary , the deuill , who is euer walkeing the round , seekeing whom he may deuowre . These are those happy Citizens , of Ierusalem , that supernall Citty , that mother of ours , which is aboue , and they are sent in ministery , to them , who are to take hold of the inheritance of saluation ; that they may deliuer them from theyr enemyes , and guard them in all theyr wayes ; that they may comfort and admonish thy children , and offer vp theyr prayers in the sight of the glory of thy Maiestie . For they loue theyr fellow-Cittizens , by whose society they expect that the ruine of the Schisme which was made by the rebellious Angells may be repayred . They doe therefore assist vs , with greate care , and watchfull endeauour at all tymes , and in all places succouring vs , and making prouision against our necessityes ; and passeing with great sollicitude , betweene vs and thee , O Lord ; presenting our sighes , and sobs to thee , that they may obtayne for vs , an easy pardon , from thy mercy ; and may bring downe from thee , the desired benediction of thy grace . For they walke with vs , in all our wayes ; they goe in , and out with vs ; considering with greate attention , how vertuously , and piously wee conuerse in the middest of a wicked nation ; with great endeauour , and desire , we seeke the Kingdome of God , and the iustice thereof ; with how greate feare and trembling wee serue thee ; and how also wee exult towards thee ; in the ioy of our harts . They helpe such as are takeing paynes ; they protect such as are at rest ; they encourage such as fight ; they crowne such as conquer ; they reioyce with such as ioy , ( I meane such as ioy in thee ) and they suffer with such as suffer , I meane such as are in sufferance for thee . They haue a mighty care of vs. Great is the ardour of theyr affection towards vs ; and all this for the honour they beare to that inestimable charity , where-with thou louest vs , For they loue them , whom thou louest ; they keepe them whom thou keepest , and they forsake them whom thou forsakest . Nor doe they loue the workers of wickednes , because thou hatest all the workers of iniquity ; and destroys all them who speake lyes . As often as wee doe well , the Angels ioy , and the Deuills grieue . But as often as wee swarue from vertue , wee make the Deuill glad , and wee depriue the Angels of theyr ioy . For they haue ioy by one sinner , doeing pennance ; but the Deuill hath ioy , when pennance is giuen ouer , by a good man. Graunt them therefore , O Father , graunt that they may euer reioyce concerning vs ; and that thou mayest euer be praysed by them , in vs ; and that both they , and wee , may be brought into one , & the same sheepfoulde ; that together wee may confesse to thy Holy Name , O thou Creatour , both of men , and Angels . Whilest I am calling these things to minde before thee , I confesse to thee with prayse , that these are greate benefits , whereby thou hast honoured vs , whilest thou giuest thy Spirits for Angels , to assist vs. Thou haddest already bestowed , whatsoeuer was contayned vnder the vaut of heauen , yea and thou reputest that as but little , which is contayned vnder heauen , vnles thou mayest also , add those things , which are aboue the heauens . Lett all thy Angels prayse thee also , for this , O Lord ; Let all thy workes also , confesse to thee ; and let all thy Saints themselues blesse thee for it . O thou our Supreame honour , thou hast too highly honored vs ; and thou hast beautifyed , and enriched vs with many guifts . Thy Name , O Lord , is admireable ouer the whole Earth . For what is Man , that thou shouldest magnify him , or soe apply thy harte towards the loue of him . For thou , O auncient Truth , hast sayd , My delight is to be which the Sonnes of men . But yet , is not Man rotennes , and the Sonne of Man a very Worme ? Is not euery Man liueing , a kinde of vniuersality of vanity ? And yet dost thou thinke it worthy for thee , to cast thyne eyes vpon him , and to bring him with thee into Iudgement ? CHAP. XXVIII Of the profound Predestination , and prescience of God. TEach mee , O thou most profound Abysse , O thou Wisedome , which art the Creatrix of all things , which hast poysed the mountaines in weight , and the lesser hills in a ballance , and hast hung vp the whole bulke of the Earth in three fingers . Suspend thou towards thy selfe the weight of this corporall heauines which I carry about mee , in thy three inuisible fingers , that I may see and knowe , how admirable thy Name is , ouer the whole Earth . O thou Light most auntient , which didest shine before all other light , in those holy hills of old Eternity , to which all things were open and cleare , euen before they were made . O thou light , which hatest euery litle spott , thy selfe being most immaculate , and most pure , what delight canst thou take in man , and what agreement cann there be , betweene light and darkenes ? For where in fine is the ground of those delights which thou takest in man ? Or how diddest thou prepare in mee , a sanctuary worthy of thy Maiestie , into which when thou enterest , thou mayest take delight and gust ? For it is fitt , that thou , who art the very power which cleanseth all things , shouldest haue a cleane roome to be in ; thou who canst not be so much as seene , and much lesse possessed but by pure soules ? But where is this Temple soe pure in any man , as that it may be fitt for the reception of thee , who rulest the whole world of men ? Who can make a man cleane , he being conceiued of vncleane seede ? Is it not thou who art onely cleane ? For who can be cleansed , by one who is himselfe vncleane ? For according to the Lawe , which thou gauest to our Fathers , in the fyre which burned the hill ; and in the cloud which couered the darke water , we are told , that whatsoeuer an vncleane man did touch , should be vncleane . But all wee , are as a menstruous cloath , proceeding out of an impure , & corrupted masse ; and wee cannot become cleane , vnles wee be cleansed by thee , who art onely cleane . And wee carry the marke of our impurity in our very fore-heads , and are farre from being able to conceale it from thee , who seest all things . Soe that wee can neuer be cleane , vnles wee be cleansed by thee who art onely cleane . But amongst vs , who are the sonnes of men , thou cleansest some , in whome thou hast bene pleased to dwell . Whome out of the inaccessible profound secrets of the incomprehensible iudgements of thy Wisedome , ( which are euer iust , though secret ) thou hast beene pleased to predestinate without any merits of theyrs , before the world was made , and hast called them out of the world and hast iustefyed them in the world , and wilt magnify them after the world . But thou dost not this to all , which all the wise men of the earth doe wonder at , euen to amasement . And I also , O Lord , whilest I consider this , doe all tremble , and am astonished , at the altitude of the riches of thy Wisedome , and knowledge , and at the incomprehensible iudgements of thy Iustice , to the reason whereof I cann noe way arriue . Since out of the same clay thou designest some vessells to honour , & others to eternall reproach . Such therefore as thy chusest out of many , to be a holy Temple for thy selfe , them doest thou clense , powreing out pure water vpon them ; whose names and number thou knowest , who alone , dost number the multitude of the starres , and callest them all by they re names ; who are also written in the booke of life , and cann noe way perish ; to whome all things , yea euen they re very sinnes themselues , doe cooperate towards they re good . For when they fall , they are not bruised , because thou doest putt thy hand vnder them keeping all they re bones in such sorte , that noe one of them may be broken . But the death of sinners is most pernitious , of those I meane , whome before thou madest heauen and earth , thou diddest , according to the most profound Abysse of thy iudgements , ( secret indeede but euer iust ) fore knowe , to eternall death . The number of whose names , as also of they re foule demerits , is with thee ; who hast numbered the sands of the Sea , and hast measured the bottome of the Abysse ; whome thou hast left in they re vncleanenes ; & in whome all things cooperate to theyr ill , yea euen they re very prayer is turned into sinne . Soe farre forth as that although they should mount vp , as high as the skye , and they re heades should touch the very clouds , and should build theyr nest amongst the Starres of Heauen , they yet shall perish in the end , like a very dung hill . CHAP. XXIX . Of them who first were iust , and afterwards become wicked . GReate are these iudgements of thyne , O Lord my God , O thou iust and powerfull Iudge , who iudgest according to equitie , and dost worke , and performe inscrutable things . Which when I consider , all my bones doe euen shiuer with trembling , because noe man liueing vpon the earth can be secure . But wee must learne hereby , to serue thee piously , and purely all the dayes of our life ; exulting to thee with reuerence ; and that wee may not serue thee , without feare ; nor reioyce without trembling . And that neyther he , who is girt , nor vngirt , nor in fine , any creature of flesh and blood , may glory , but may be full of apprehension & horrour before thy face ; since noe man knoweth , whether he be worthy of loue , or hate , but all things are reserued in vncertainty for the future tyme. For we haue seene many , O Lord , and wee haue also heard it from our elders , ( which certeinly I cannot call to mynde without much trembling , nor repeate without much feare ) who at the first , ascended after a sorte , vp to heauen , and did place they re nest , euen amongst the starrs ; & yet afterwards fell downe , to the very Abysse ; and theyr soules grewe to be euen stupifyed in sinne . Wee haue seene starres , fall downe from heauen , through the force of the Dragons tayle , who strooke them : And others who lay prostrate vpon the dust of the earth , haue ascended vp by the helpe of thy hand , which raised them , after an admirable manner . We haue seene liueing men dy , & dead men raise againe to life ; and them , who walked amongst the sonnes of God , in the midest of those shineing stones of his Temple , to haue mouldered away into nothing , like soe much durt . Wee haue seene light , growe darke ; and againe , wee haue seene light proceede out of darkenes ; because the Publicanes and harlots haue precedence of the naturall inhabitants in the Kingdome of heauen , whilest the children of the same Kingdome are cast out into exteriour darkenes . But how come all these things to passe , but onely , because they would needes ascend , into that mountayne , into which that first Angel did goe vp , and came downe a deuill . But whom thou hast predestinated , them thou hast called , and sanctifyed , and clensed , that they may be a fitt habitation for thy Maiestie , in whom , & with whom thou takest holy and pure delight , & in whom thou art pleased , and thou dost recreate they re youth . Dwelling so with them in theyr memory , that they proue a holy Temple for thee , which is a matter of much dignity and honour to our humanity . CHAP. XXX . That a faithfull soule is a Sanctuary of God. THe soule which thou hast created , not of thy self , but by thy Word ; not of any elementary matter , but of nothing ; this soule which is rationall , intellectuall , spirituall , euer liueing , euer in motion , which thou hast stamped , with the light of thy countenance , and consecrated , by the vertue of thy Baptisme , is made so capable of thy Majesty , that it can onely be filled by thee , and by noe other . When it possesseth thee , the desire therof is fully satisfied : and there resteth then , noe more exteriourly which it can desire . But when it is found to desire any thing exteriourly , it is cleere , that it possesseth not thee interiourly ; vpon the haueing of whome , there remayneth nothing more to be desired . For since thou art the soueraigne and totall Good , the soule which possesseth that totall Good , can aske noe more . But if it desire not that totall Good , it remaineth that it must desire some-what which is not that totall Good , and which therefore cannot be that soueraigne Good ; and consequently not God , but a Creature . Now , as long as it desires a Creature , it is subiect to continuall hunger . For although it obtayne that of the Creature , to which it pretendeth ; yet still it is not full , because nothing can fill it , but thou , according to whose Image it is made . But thou doest onely fill them , who desire nothing els but thee ; and thou , O God makest such to be worthy of thee , and holy , blessed , immaculate , and in fine , thy freinds , as repute all things but dunge that they may gaine thee alone . For this is that Beatitude , which thou hast bestowed on man. This is that honour , where-with thou hast honoured him , both amongst , and aboue all thy other Creatures ; that thy Name may be admirable , ouer all the earth . Behold , O Lord my God , Supreame , most Excellent , and Omnipotent , I haue found that the place wherein thou dwellest , is the soule which thou created , after thyne owne Image , and likenes , and which seeketh & desireth thee alone . For in that soule which seeketh or desireth thee not , thou doest not dwell . CHAP. XXXI . That God is not to be found , eyther by the exteriour or interiour senses . I Haue wandred like a lost sheepe in exteriour thinges , seekeing thee who art interiour ; and I did putt my selfe vpon much labour , by seekeing thee without my selfe , who dwellest in mee , if indeede it be true , that I desire thee . I haue walked round about the streetes , and open places of the citty , of this world , in search of thee ; but I found thee not , because I did foolishly looke that abroade , which was within . I sent all my exteriour senses , as my Ambassadours abroad , that soe I might seeke thee ; but I found thee not , because I sought thee ill . For I see , O my light , and my God , who hast illuminated mee , that I sought thee ill , by theyr meanes , because thou art within , and yet they scarce can tell how thou diddest enter . For the eyes will say , if he were not of some colour , he came not in , by vs. The eares say thus , if he made noe noise , he did not passe by vs. The nose saith , if he had no smell , I know nothing of him . The taste saith , if he had noe sauour , he entred not in by mee . The sense of touching also addeth , if it haue noe corpulency , there is noe cause , why you should interrogate mee . These kind of things , O my God , are not in thee ; and therefore the beauty of bodyes , or the order of tyme , or candour of light , or colour , or the concerts of sweete musicke , or whatsoeuer other thing of delightfull sound ; or the odour of flowers , & pretious oyntments , or other aromaticall odours : or hony , or Manna , which is soe delightfull to the taste , or other things , which is soe amiable to be embraced , or touched ; or in fine any other obiect which are subiect to these senses of ours , are the things which I seeke , when I seeke my God. Farre be it from mee , that I should beleiue these thing● to be my God , which are comprehended , by the sense of brute beasts . And yet neuertheles , when I seeke my God , I seeke a certayne light aboue all other light , which the eye doth not receaue ; and a certaine voyce beyond all voyces , which the eare doth not contayne ; a certayne odour , beyond odours , which the nose doth not apprehend ; a certain sweetenes , beyond all sweetenes , to which the taste doth not reach ; and a certain imbracement , beyond all imbracements , whereof the touch cannot iudge . For this light shineth where place doth not contayne ; this voyce soundeth , where the ayre doth not carry away , this odour giueth smell , where it is not scattered by any wynde ; this sauour giueth tast , where it is not diminished by being eaten ; this embracement is touched , where it cannot be diuorced . This is my God , and noe other can be compared to him . This doe I seeke , when I seeke my God ; and when I loue my God , I loue this . Too late am I come to loue thee , O thou beauty which art soe auncient , and I so new ; too late am I come to loue thee . Thou wert within , and I without ; & without I sought thee , and I rushed with deformity , vpon those things which thou madest fayre . Thou wert with me , but I was not with thee . Those things did keepe mee farre from thee , which yet had noe being at all , but onely in thee . For I raunged ouer all things in seekeing thee ; and for the loue of them , I lost my selfe . I asked the earth , if it were my God , and it told mee , noe ; and all things which are vpon the earth made the same confession . I asked the Sea , and those Abysses , and the creeping creatures which are therein & they answered , Wee are not thy God , thou must looke him aboue vs. I asked the stable ayre , and the whole ayre , with all the inhabitants thereof , sayd , Anaxinenes is deceyued , I am not thy God. I asked the heauen , the Sunne and Moone , and the Starres ; and they sayd , Neither are wee thy God. Then I sayd to all them who stand about the doores of my flesh and blood , tell me somewhat of my God , which you knowe ; tell me some-what , I say , of him . And they all cryed out , with a loude voyce , He made vs. Then I sayd thus to the whole bulke of the World , Tell mee whether thou be my God , or noe : And it answered also thus , with a loud voyce : I am not thy God , but I am by him . He made mee , whom thou seekest in mee . Seeke him aboue mee , for he gouerneth mee , who made thee . By the question which I aske of these inanimate creatures , I meane nothing , but a profound consideration of them ; and by my sayeing that they make such or such an answere I meane , but the attestation which in in they re seuerall kindes they make of God. For they all cry out in this manner , it is God who made vs. For as the Apostle saith , The inuisible things of God are discerned and vnderstood , by considering the creatures of this world . Then I returned to my selfe , and I entered into my selfe , and sayd , who art thou ? And I answered my selfe thus . A man rational and mortall . And I begun to discusse , what this might be , and I sayd ; Whence cometh such a liueing creature , O Lord my God ? VVhence , but from thee , who madest me , & not I my selfe . VVho art thou then by whome I liue ; thou by whome all things liue . VVho art thou ? Thou O Lord art my true God , and onely Omnipotent , and eternall , and incomprehensible , and immense , who euer liuest , and nothing dyeth in thee , for thou art immortall , and dost inhabite eternity . Thou art admirable in the eyes of Angells , vnspeakable , inscrutable , and vnnameable ; thou art the true , and liueing God , terrible , and powerfull , admittinge in thy selfe , nether beginning , nor end , but being both the beginning , and end of all things , who art before the first ages , and before the very first beginnings of them all . Thou art my God , and the Lord of all those good things , which thou hast created , and with thee doe stand the causes of all things which are stable ; yea and the beginning of all things , which in themselues be mutable , are yet , and doe remayne immutable with thee ; And the reasons of all things , not onely which are eternall , and rationall , but euen of such as are temporary and irrationall , doe yet liue eternally with thee : tell O my God , this humble seruant of thyne ; tell , ô mercifull God , this miserable creature of thine whence groweth such a creature as man , but from thee ? O God Is man perhaps of skill enough to make himself ? Is his beeing , and liueing , deriued from any roore but thee ? Art not thou , the supreme beeing , from whome all beeing doth proceede ? For whatsoeuer is , is of thee , and nothing is without thee ? Art not thou that fountayne of life , from which all life doth flowe ; for whatsoeuer liueth , liues by thee , and without thee nothing liues ? Therefore thou , ô Lord , diddest make all things , and now do I aske , who made mee ? Thou ô Lord diddest make mee , without whome nothing was made . Thou art my maker , and I am thy worke . I giue thee thankes , ô Lord my God , by whome I liue , and by whome all things liue , for haueing made mee . I giue thee thankes , ô thou my framer , because thy hands haue made , and faschioned mee . I giue thee thankes , ô thou my light , because thou hast illuminated mee , and I haue found both thee , and my selfe . where I found my selfe , there I knewe my selfe ; where I found thee there I knewe thee ; & where I knewe thee , there thou didest illuminate mee . I giue thee thankes , O thou my light ; because thou hast illuminated mee . But what is that , which I sayd , when I affirmed I knewe thee . Art not thou God incomprehensible , and immense , the King of Kings , and Lord of Lords , who onely possessest immortality , and dost inhabite an inaccessible light , whome , noe man hath euer seene or can see . Art not thou that hidden God of inscrutable Maiesty , the onely perfect knower , and admirable contemplator of thy selfe ? who did euer perfectly knowe that , which he neuer sawe , and thou hast sayd in thy truth , Noe man shall see mee and liue . Thy Apostle did also say , in the Truth , Noe man did euer see God. VVho hath therefore knowen , that which he neuer sawe ? Thy Truth also it selfe hath sayd , Noe man knoweth the Sonne , but the Father ; and noe man knoweth the Father , but the Sonne . The Holy Trinity , is perfectly knowen to it selfe alone ; and that knowledge farre passeth the vnderstanding of man. VVhat is therefore that , which I sayd , I who am a man made all of vanity , in saying I knowe thee . For who knoweth thee , but thou thy selfe ? For thou alone , art God Omnipotent , superlaudable , and superglorious , and superexalted , and supreme ; and thou art named superessentiall , in these most holy , and most diuine Scriptures . Because thou dost exceede all essence , which is intelligibile , or intellectuall , and sensible . And thou art knowen to be aboue all the names , which can be named ; and that not onely in this world , but in the future , superessentially , and superintelligibly . Because , by this hidden and superessentiall diuinity , thou doest dwell within thy selfe , inaccessibly , and inscrutably beyond all created reasō vnderstanding , and essence . VVhere there is an inaccessible brightnes , & an inscrutable , vnspeakable , and incomprehensible light , to which noe other light arryues ; because it it beleeued to bee incontemplable , and inuisible , and superrationall , and superintelligible , and superinaccessible , & superunchaungeable , and superincommunicable ; which noe Angell euer did see , or euer shall be able to see perfectly . This is that heauen of thine , O Lord , that heauen of the heauens , that supersecret , superintelligibile , superrationall , and superessentiall light , whereof it is sayd , the heauen of the heauens to our Lord. The heauen of the heauens ; in respect whereof , these other materiall heauens , are but a kinde of earth , because that former heauen is superadmireably exalted , aboue all materiall heauene , and the Empireall heauen it self , is but as earth in respect of it . For this is that heauen of the heauens to our Lord ; because it is not knowen by any but by our Lord , to which noe men ascendeth , but he who descended from heauen ; because noe man knoweth the Father , but the Sonne , and the Holy Spirit of them both ; and noe man knoweth the Sonne , but the Father , and the Holy Spirit of them both . Thou , O Trinity , art entirely knowen to thy self alone . Holy Trinity , truly superadmireable , superinessable , superinscrutable , superinaccessible , superincomprehensible , superintelligible , superessentiall ; and superessentially surpassing all sense , and reason , all vnderstanding , all intelligence , all essence , euen of the most supercelestiall mindes ; which it is wholy impossible , euen for the Spirit of Angells to speake of , or to knowe it , or to vnderstand it , or euen to thinke perfectly thereof . How therefore haue I knowen thee , O Lord my God , who art most high , ouer all the earth , and aboue all the heauens ; whome nether Cherubin , nor Seraphin , doe exactly knowe , but they re faces are vayled with the wings of theyr contemplation , before him , who sitteth vpon that high Imperiall Throne ; cryeing out , and sayeing , Holy ; Holy , Holy Lord God of hoasts , The Earth is full of thy glory As for thy Prophet , he was all in trembling , and he sayd , Woe be vnto mee , for I haue held my peace ; because I am a man of polluted lipps . But my harte hath quaked , and sayd Woe be vnto me , who am a man of polluted lipps ; because I haue not held my peace , but sayd , that I knewe thee . And yet O Lord , woe be to them who are silent concerning thee . For the greatest talkers may be accounted but dumbe , if they doe not speake of thee . And as for me O Lord my God , I will not be silent concerning thee , because thou hast made mee , and I haue therefore knowne thee , because thou hast illuminated me . But yet how haue I knowen thee ? I haue knowen thee in thy selfe . Yet I haue no knowen thee in thy selfe , as thou art to thy selfe ; but I haue knowen thee , as thou art to mee . But yet howsoeuer , it is not without thee , but in thee ; because thou art the light which hast illuminated mee . For as thou art to thy selfe , thou art onely knowen to thy selfe ; but as thou art to mee by thy mercy and grace , thou art knowen to mee . But what art thou vnto mee ? Tel me O mercifull Lord , who am thy miserable seruant ; tell me by thy mercy , what thou art to mee . Say to my soule , I am thy saluation . Doe not hide thy face from mee ; lest if thou doe , I dye . Suffer me to speake ; me ; who am dust , and ashes ; suffer me to speake to thy mercy . For thy mercy towards mee is greate , and I will presume to speake to thee , though I be but dust and ashes . Tell mee who am thy supplyant ; say O mercifull Lord to thy miserable creature ; say , by thy mercyes , what thou art to mee . And thou hast thundered downe , with a mighty voyce , vpon the inward eare of my hart , and thou hast broken through my deafenes , and I haue heard thy voyce . And thou hast illuminated my blindenes , and I haue seene thy light , and haue knowen that thou art my God. It is therefore that I sayd , that I haue knowen thee . For I haue knowen , that thou art my God. I haue knowen that thou art the onely true God , and Iesus Christ whome thou hast sent . For thrre wat a time , when I knewe thee not , bu , woe be to that time , when I knew not tgee . Woe be to that blindenes , when I sawe not thee . Woe be to that deafnes , when a heard not thee . For being blinde , & deafe , I did rush , with great deformity , vpon those things , which yet thou had dest made fayre ; and thou wert still with mee but I was not with thee . And those things kept mee farre from being with thee , which yet , if they had not bene in thee , could haue had noe beeing at all . Thou diddest illuminat mee , O thou light of the world , and I saw thee , and I loued thee . And indeede , noe man loueth thee , but he who sees thee ; and noe man sees thee , but he who loues thee , Too late am I come to loue thee , O thou beauty , which art so auntient , and yet so new . Too late am I come to loue thee ; and woe be to that time , when I loued thee not . CHAP. XXXII . A Confession of true faith . I Giue thankes , O thou who art my light , because thou hast illuminated mee , and I haue knowen thee . How haue I knowen thee ? I haue knowen thee to be the onely liueing God , and my true creatour . I haue knowen thee to bee the Creator of heauen , & earth , of all things visible , and inuisible ; to be the true , Omnipotent God , immortall , inuisible , vncircumscribed , vnlimited , eternall , inaccessible , incomprehensible ; inscrutable ; vnchangeable , immense , infinite , the first beginning of all , both visible , & inuisible creatures by whome all things are made , and by whome all the Elements subsist . Whose Maiestie , as it neuer had any beginning , soe neither shall it end , for all eternity . I haue knowen thee to be one onely true God , the Father , the Sonne , and the Holy Ghost ; three Persons indeede , but one essence , and the same , wholly , simple , and vndiuided nature . And that the Father is of none ; that the Sonne is onely of the Father ; and that the Holy Ghost , is iointly of them both ; euer without beginning , and for euer to be without ending , to be Trine , and onely One ; and that , the true Omnipotent God. That thou art that one beginning of all things , and the Creatour of all things , both visible and inuisible , spirituall and temporall ; who by thy Omnipotent vertue , diddest , in the beginning of Tyme , create both the spirituall and corporall creature ; that is to say the Angells in heauen , and the fabricke of the world , and then thou madest man , as being compounded both of body and soule . I haue knowen thee , and I doe confesse thee , O God the Father , to be vnbegotten ; and thee O God the Sonne , to be begotten of the Father , and thee O holy Ghost , the Paraclete to be neither begotten , nor vnbegotten , And I beleiue with my harte to Iustice , and I confesse with my mouth to saluatiō , the holy and indiuiduall Trinity , in three persons , coequall , consubstantiall , and coeternall , Trinity in Vnity , and Vnity in Trinity . I haue knowen thee the true God and our Lord Iesus Christ , to be the onely begotten Sonne of God , the Creatour , the Sauiour and the Redeemer of mee . and all mankinde , whome I confesse to haue bene begotten of the Father , before all ages God of God , light of light , true God of true God , not made but begotten , consubstantiall , & coeternall with the Father , and the Holy Ghost by whome all things were made , from the beginning . And I beleiue firmely , and confesse truely . that thou O Iesus Christ , the onely begotten God , wert incarnate , ioyntly by the holy Trinity for the saluation of man ; and that thou wert conceiued , through the cooperation of the Holy Ghost , by the perpetuall Vithin Mary , and that thou wert made true man , consisting of a reasonable soule and humane flesh . Who being the onely begotten of God , and consequently both impassible , and immortall , yea for the great loue , wherewith thou louest vs , thou being still the same sonne of God , wert yet , according to thy humanity , made both passible , & mortall ; who being the onely sonne of God , diddest voutchafe to suffer Passion , and death , vpon the tree of the crosse , for the saluation of mankinde , to the end that thou mightest deliuer vs from eternall death . And being the author of light , thou diddest descend to Hell , where our fore-Fathers satt in darkenes . And the third day , being a glorious conquerer , thou diddest rise vp , from the dead , resumeing thy sacred body , which had lyen dead in the sepulchre ; for our sinnes ; and thou diddest quicken it , the third day , according to the scriptures ; that thou mightest place it , at the right hand of thy Father . For haueing ledd with thee , out of captiuitie , them whom our auntient enemy , the enemy , of all mankinde , had captiued in Hell , thou being the true Sonne of God , didest ascend aboue all the heauens , with the substance of our nature ; that is to say both with thy soule , and that humaine flesh , which thou haddest taken , of the glorious Virgin. And thou diddest surpasse all the quyers of Angels , where thou sittest at the right hand of thy Father ; and where that fountayne of life is , and that inaccessible light , and that peace of God , which passeth all vnderstanding . There doe wee adore , and belieue thee , O Iesus Christ to be true God and man ; confessing , that thou hast God for thy Father , and that from heauen wee expect thee , to come as Iudge in the end of the world , to iudge the quicke and the dead ; that thou mayest render eyther reward or punishment to all men , eyther good or badd , according to those workes , which they shall haue wrought in this life , that soe they may be eyther in rest , or eternall misery . For all those creatures who haue receiued a humane soule into that flesh , which here they haue carryed about them , shall rise at that day , in the voyce of thy strength , to the end that the whole man may receyue , eyther glory or torments , according to his merits . Thou art that life and resurrection it selfe , whom wee expect to be our Sauiour Iesus Christ our Lord , who will reforme this poore meane body of ours , by conformeing it to the body of his clarity . I haue knowen thee also to be true God , O thou one holy Spirit of the Father and the Sonne , proceding iointly from them both , to be consubstantiall and eternall with the Father and the Sonne , to be our Paraclete and Aduocate , who diddest also descend in the shape of a doue , vpon the same God Iesus Christ our Lord , and diddest appeare vpon the Apostles in tongues of fyre . who also from the beginning , hast taught all the elect & Saints of God , by the gifte of thy grace ; and hast opened the mouth of the Prophets , that they might relate wounderful things of the Kingdome of God ; & who . together with the Father & the Sonne , art adored , and glorifyed by all the Saints of God. Amongst whome I also , who am the sonne of thy handmayd , doe glorify thy name , with my whole harte , because thou hast illuminated mee . For thou art that reall light , that light which tells vs truth , the fyre of God , the Doctour of soules ; the very Spirit of Truth , which teacheth vs all truth , by thy vnction ; without which , it is impossible for vs to please God. For thou thy self , art God of God , and light of light , proceeding from the Father of lights , and from his Sonne our Lord Iesus Christ , after an ineffable manner ; with whome thou , being coequall , and coeternall , art glorifyed , and dost raigne ioyntly with them superessentially , in the essence of the same Trinity . I haue knowen thee , my one , liueing , and true God , the Father , the Sonne , and the Holy Ghost , three in persons , but one in essence ; whome I confesse , adore , and glorify with my whole harte , as my onely true , Holy , immortall , inuisible , vnchaungeable , and vnscrutable God ; that one Light , one Sunne , one bread , one Life , one Good , one Beginning , one End , one Creatour of heauen and earth , by whome all things liue , by whome all things subsist , by whome all things are gouuerned , ordered , and quickened which are in heauē , on the earth , and vnder the earth ; and besides whome , there is noe God , either in heauen , or in earth ▪ I haue knowen thee , by thy faith , wherewith thou hast inspired mee , O thou my light , and the sight of myne eyes , O Lord my God , the hope of all the ends of the earth ; the Ioy which doth recreat my youth , and the good which strēgtheneth my age . For in thee O Lord , do all my bones excessiuely reioyce , and say , O Lord who is like to thee . Who amongst the Gods is like thee , O Lord. Not they who are made by the hands of men but thou by whome the hands of men are made . The Idolls of the Gentiles are gold , and siluer , the worke of mens hands . But soe is not the maker of men . All the Gods of the nations , are Deuills ; but our Lord made the heauens ; and this Lord is God. As for those Gods , who made not heauen , and earth , let them perish , both from heauen and earth But let heauen and earth , blesse that God , who made heauen and earth . CHAP. XXXIII Of the Confession of our owne basenes . WHo , O Lord , is like thee among the Gods ? Who is like thee , O thou who art magnificent in thy sanctity , who art terrible & laudable , and doeing wonderfull things ? Too late I come to knowe thee , O thou true light ; too late am I come to knowe thee . But there was a greate and darke cloude before these vayne , eyes of myne ; soe that I could not see the sunne of Iustice , and the light of truth . I was wrapped vp in darkenes , my selfe being the childe of darkenes , and this darkenes of myne , I loued , because I did not knowe the light . I was blinde , and I loued blindenes , and by darkenes I walked on , to further darkenes . Who brought me out from thence , where I , blinde creature , was sitting in darkenes , and in the shadow of death ; who tooke mee by the hand , and led me out ; VVho was he , that did illuminate mee ? I sought not him , but he sought me ? I called not vpon him , and he cryed out vpon mee ? But who is he that did all this It is thou O Lord my God , the Father of mercyes , and the God of all consolations ; it is thou O holy Lord and my God , whome I confesse with my whole harte , giueinge thankes to thy Name . I sought not thee , but I was sought by thee . I inuoked not thee , and thou calledest mee . Thou calledst mee by thine owne Name ; thou diddest thunder thus downe into the inward eare of my harte , with this mighty voyce , Let Light be made , and light was made , and that greate cloud flew away ; that darke thicke cloud , was dissolued which had closed vp myne eyes And I sawe thy light , and I knew thy voyce , and I sayd O Lord that thou indeed art my God , Who hast drawen mee out of darkenes , and out of the shadow of death ; and thou hast called me into thy admireable light , and behold I see . Thankes be giuē to thee O thou who art the Illuminator of my soule . And I looked backe , and sawe the darkenes wherein I had bene , and that profound blacke pitt wherein I had lyen ; and I did all quake , and shiuer , and I said , Woe woe be to that darkenes , wherein I lay . Woe , woe be to that blindenes , wherin I was not able to see the light of heauen . VVoe , woe to that former ignorance of myne , when I had noe knowldege of thee O Lord. But I giue thee thanks , O thou my illuminator , and deliuerer , because thou hast illuminated mee , and I haue knowen thee . Yet still I am come too late , to knowe thee , O thou antient Truth ; too late I am come to knowe thee , O thou eternall Truth . Thou wert in the light , and I in darkenes and I knew thee not because I could not be illuminated , without thee ; nor indeede without thee , is there any light at all . CHAP. XXXIV . A consideration of the diuine Maiestie . O Thou holy of holyes thou God of inestimable Maiestie , the God of God , and the Lord of Lords . who art admirable , inexplicable , and vnconceiuable ; before whome the Angelicall power of heauen , doe euen shiuer , whome the Thrones , and Dominations doe adore , and in whose presence all the Vertues of Heauen doe euen quake ; of whose power and Wisedome there is noe number , who hast layd the foundations of the whole world vpon nothing , who hast tyed vp the Sea , as if it were in some skinne , who art most Omnipotent , most Holy , and the most powerfull God ouer all the spirits of all mankinde . From whose sight the heauen and earth doe fly away ; to whose becke all the elements are subiect , let all thy creatures adore and glorify thy Name . And I , the Sonne of thy handmayd , doe by faith bowe downe the necke of my harte , vnder the feete of thy Maiestie , presenting thee with thankes , for that thou hast voutchsafed to illuminate mee by thy mercy . True Light , holy Light , delightfull Light , admirable Light , superlaudable Light , which illuminateth euery man comeing into this world , and the eyes also of the Angels . Behold , now I see , and I thanke thee for it . Behold I see the light of heauen ; there is a beame which striketh brightly downe , from the face of thy light , vpon the eyes of my mynde , and it filleth all the powers of my soule , with ioy . But O , that once it might be perfected in mee . Encrease I beseech thee , O thou author of light , encrease I beseech thee , that which soe brightly striketh through , vpon mee . Let this light be dilated , I beseech thee , let it be dilated by thee . What is this , which I feele : what fyre is this which heates any harte ; what fyre is this whereby my harte is stroken through with beames ? O fyre which euer burnest , and art neuer quenched , doe thou kindle mee . O light , which doest euer shine , and art neuer darkened , doe thou enlighten mee . O how very fayne , would I been flamed by thee ? O Holy fyre , how sweetely doest thou heate , how secretly doest thou shine , and how delightfully dost thou burne ? Woe be to them who doe not burne by thee . VVoe be to them which are not illuminated by thee . O thou light which teachest truth to men , illuminating all the world , which is filled by the beames thereof . VVoe be to those blinde eyes , which see not thee , thou being the sunne , illuminating both heauen and earth . VVoe be to those weake , and daseling eyes , which cannot looke on thee . VVoe be to those eyes , which turne themselues away from seeing truth ; and woe be to those eyes , which doe not turne them selues away , for feare least they behold vanity . For eyes , which are acustomed to darkenes , haue not strength wherewith to behold the beames of soueraigne truth ; nor can they make any true iudgment of light , whose habitation is wont to be in darkenes . They see darkenes , they allow of darkenes , they loue darkenes ; and soe , goeing from darkenes to darkenes , they fall headlong , and they knowe not where . Miserable creatures they are , who knowe not what they loose ; though yet more miserable are they , who knowe what they loose , and who yet fall with open eyes , and dropp downe quicke , into Hell. O most blessed light , which canst not be beheld , but by eyes , which are pure , and wholly purged , Blessed are the pure of harte for they shall see God. Doe thou clense mee , O thou clensing power ; cure my sight , that I may contemplate thee , with strong eyes . For they are none but strong eyes , which can looke on thee : Putt away I beseech thee , O thou inaccessible splendour , the skales of that auntient mistynes , by the beame of thy illumination , that soe I may be able to looke on thee , with certayne casts of my eye , which may not be checked , and beaten back , and that I may see light in thy light I giue thee thankes , O my light , for behold now I see . I beseech thee O Lord , that it may be spred abroade by thee . Vnuayle myne eyes , that I may consider the wonderfull things of thy lawe , thou who art wonderfull in thy Saints . I giue thee thankes , O my light , for behold I see ; though as yet it be but by a representation , as in a glasse : But when will it be face to face ? when will that day of ioy , and exultation arryue , when I may enter into the place of that admireable Tabernacle , the very house of God , that so face to face , I may see him , who seeth mee , and so my desire may be fullfilled . CHAP. XXXV . Of the desire and thirst of a soule towards God. AS the harte desireth the fountaynes of water , soe doth my soule thirst after thee , O God. My soule hath thirsted after thee O God , who art the liueing fountayne ; when shall I come and appeare before thy face ? O thou fountayne of life , thou vayne of liueing waters , when shall I arriue to those waters of thy sweetnes , from this barren vnhaunted , and dry earth , that I may see thy power , and thy glory , and that I may appease my thirst , by the waters of thy mercy . I thirst O Lord , O thou fountayne of life , satisfy mee , for I thirst : O Lord , I thirst towards thee , who art the liueing God. When O Lord shall I approache , and appeare before that face of thyne ? doest thou thinke that at length , I shall see that day ; that day I say of delight and ioy ; that day which our Lord hath made , to the end that wee may reioyce , and exult therein ? O sweete , and beautifull day , which hath noe euening , and whose Sunne hath nothing to doe with setting ; wherein I shall heare the voyce of prayse , the voyce of exultation and confession , wherein I shall heare this word , Enter into the ioy of thy Lord ; enter into eternall ioy , into the house of thy Lord , and thy God , where there are greate , and vnsearcheable , and wounderfull things , whereof there is noe number . Enter into ioy , without sorrow , which containeth eternall ioy : where all good shall be , without any kind of euill . Where whatsoeuer thou wilt haue , shall be , and where nothing shall be which thou wilt not haue . Where there will be a life , which is vitall , sweete , amiable , and eternall : Where there will be noe enemy assaulting , nor noe false delight allureing ; but a supreame , and certayn security , secure tranquillity , a quiet ioy , a ioyfull felicity , a happy eternity , and eternall beatitude ; a blessed Trinity , a Trine Vnity , a sole Deity , & a happy vision of that Deity , which is the ioy of thy Lord and thy God. O ioy vpon ioy , ioy which excelleth all ioy ; & without which there is noe ioy ; when shall I enter into thee , that I may see my God , who dwelleth in thee , that soe I may there partake of this greate vision . What is it which deteyneth mee ? VVoe be vnto mee , because my habitation here is perlonged . VVoe be vnto mee , and how long shall it be sayd to mee , where is thy God ? How long shall it be sayd to me , Expect , and reexpect . But now what shall I expect ? Is it not thee , O Lord my God ? VVee expect a Sauiour , our Lord Iesus Christ , who will reforme this poore meane body of ours , and conforme it to the body of his glory : wee expect when our Lord returneth from the marriage , that he may carry vs in , with him . Come Lord , and doe not stay . Come O Lord Iesus Christ ; come visit vs in peace ; come , and carry vs out , who are bound in prison , that wee may reioyce before thee with a perfect harte . Come , O thou Sauiour , come thou who art the desired of all nations ; doe but let vs see thy face , and wee are safe . Come my Light , and my Redeemer , lead my soule out of this prison , that I may confesse to thy holy Name . How long shall I , wretched creature , be tossed vp and downe , in these waues of my mortality , cryeing out vpon thee , O Lord , whilest thou hearest mee not . Harken to mee , O Lord , who am cryeing to thee out of this deepe Sea , and waft mee into the Hauen of eternall blisse , to theyr society , who being conducted out of this dangerous Sea , haue obtayned to repose in that most safe harbour , which is thy selfe , O God. O how truely happy are they , who be deliuered from that Sea to the shore , from banishment to their country , and from the prison to the Pallace . Happy are they , who in theyr desired place of rest , are eternally to reioyce , for haueing soe with such prosperous ioy obtayned that prize of eternall glory , towards which they here made they re course , through such a multitude of tribulations . O how truely happy are they , O thrice , and three thousand tymes happy , who being freed from all misery , and being secure in the possession of that inuiolable glory , haue deserued to arryue to that Kingdome of order and delight . O Eternall Kingdome , Kingdome which out liueth all ages ; where there is a light which neuer fayleth , and a peace which passeth all vnderstanding ; where the soules of the Saincts repose ; and eternall ioy hāgeth ouer theyr heads . For they shall obtaine delight , and exultation : and greif , and sorrow , shall fly away . How glorious , O Lord , is that kingdome , wherein all thy Saints shall for euer reigne with thee , being cladd with light , as with a garment ; and heauing a crowne of pretious stone , vpon theyr heads . O kingdome of eternall beatitude , where thou O Lord , who art the hope of the Saints , and the diademe of theyr glory , art beheld by them , face to face ; delighting them on all sides , with thy peace , which passeth all vnderstanding . VVhere there is infinite ioy without greif ; health without payne workeing without labour , light without darkenes , life without death , all good without any ill . VVhere youth neuer waxeth old ; where life neuer cometh to an end ; where beauty is neuer diminished ; where loue is neuer weakened ; where health is neuer blasted , where Ioy is neuer impayred , where payne is neuer felt , where groane is neuer heard ; where sadnes is neuer seene ; where ioy is euer had ; where noe euill is feared , because the souueraigne good is possessed there , which consists in euer seeing the face of our Lord the God of all strength . Happy therefore are they , who haue obtayned to come to soe greate ioye , out of this life , where so many shipwrakes are suffered . And O , vnhappy and wretched creatures wee , who are steereing our ships , through the floods of this great sea , & through these stormy whirlepooles , not knoweing whether or no wee shall be able to arryue , to the porte of saluation . Miserable , I say , wee are , whose life is spent in banishement , and whose way in daunger , and whose end in doubt , for wee knowe not our end , because all things are reserued in suspense , for the future . VVee are still tossed , in these sea-waues aspireing to thee , who art the hauen . O thou country of ours , wee see thee , though it be from farre of , VVee salute thee from this sea ; wee sigh to thee , from this valley , and wee striue with teares , if perhaps wee may be able to get thither . O Christ , thou God of Gods , thou hope of mankinde , thou refuge and strength of ours , whose light , like some beame of the sea starre , doth strike our eyes , from farre of , amongst the foggy mists and tempests of this sea , wherein wee liue ; that soe our course may be directed to thee , who art our hauen ; gouerne , I beseech thee , our ship , with thy right hand , by the instrument of thy Crosse ; that wee may not perish in these floods , that the stormes of water , may not drowne vs ; that the profound pitt may not swallow vs vp ; but drawe vs out of this sea , to thee , who art our onely solace , whome wee see with our lamenting eyes , to be expecting vs , though from farre of , vpon the shore of that celestiall country , as it might be some Sunne of Iustice , or morneing starre . Behould wee cry out to thee , who are redeemed by thee , and who are now those exiles of thine , whom thou hast redeemed , with thy pretious blood . Harken to vs , O our Sauiour , the hope of all the sands of the sea , how farre soeuer it be of . Wee are tossed in this turbulent sea , and thou standing vpon the shore , doest see our dangers , and saue vs for thy names sake . Graunt to vs O Lord , that wee may hold soe euen away , betweene Sylla , and Caribdis , that haueing escaped the danger of them both , wee may securely , arriue in the port , with our ship , and our aduenture safe . CHAP. XXXVI . Of the glory of our celestiall country WHen therefore we shall be come to thee , O thou foūtaine of wisedome , to thee O indeficient light , to thee , O thou who art the splendour , which cannot be defaced , that we may then behould thee , not by representation , as in a glasse , but face to face : then shall our desire be fully satisfyed with good things ; because no other thing will remayne to be desired by vs , when we shall possesse thee , O Lord our soueraigne good , who art to be the reward of the blessed , and the diademe of they re glorye , and the sempiternall Ioy , which hangeth ouer theyr heads ; possessing them , both inwardly , & outwardly in that peace of thyne , which passeth all vndestanding . There shall wee see , and loue , and praise . Wee shall see light , in thy light , because with thee is the fountaine of life , and in thy light , wee shall see light . But what kinde of light ? an immense light , an incorporeall , incorruptible , and incomprehensible light ; a light indefcient , a light which cannot bee put out , an inaccessible light , an vncreated light , a light which sheweth truth ▪ a diuine light , which illuminateth the eyes of Angells , which reioyceth the youth of saints , which is a light of lights , and the fountaine of life , which is thy selfe , O Lord my God. For thou art that light , in whose light wee shall see thy self , who art that light ; hat is to say , thee , in thee ; in the splendour of thy countenance , when wee shall see thee , face to face . What is it to see face to face , but as the Apostle sayth , to knowe thee , as I am knowen , To knowe thy truth , & thy glory , is to knowe thee face to face . To knowe the power of the Father the , wisedome of the Sonne , the meekenes , of the Holy Ghost ; the one and indiuiduall essence , of the supreme Trinity . For to see the face of the liueing God , is to possesse the soueraigne good . It is the ioy of the Angells , and of all the Saints ; the reward of eternall life , the glory of spirites , the eternall Ioy , the crowne of beauty , the prize of felicity , the rich repose , the beauty of peace , the internall , and externall Ioy ; the celestiall Ierusalem , the Paradise of God , the happy life , the fullnes of felicity , the delight of eternity , the peace of God which passeth all vnderstanding . This is that full beatitude , and that totall glorification of man , to see the face of his God ; to see him who made heauen and earth , to see God who made him , who saued him , and who glorifyed him . He shall see him by knoweing him , he shall apply himselfe to him , by loueing hym ; and he shall praise him , by possessing him . For he is the inheritance of his people , of the people of Saints , of the people which he redeemed . He is the possession of they re felicity , he is the reward , & recompence of they re expectation . I will , sayth he , be a great , and excessiue reward to thee . For great things become great persons . Indeed O Lord my God , thou art excessiuely great , beyond all Gods , and thy reward is excessiuely greate . For it cannot be true , that thy self should be great , and thy reward litle : but as thou art great so thy reward is great for thy reward , and thy self , are not two seuerall things . But thou thy self artexcessiuely great , and thou thy self , art that reward , which is soe excessiuely great , Thou thy self , art he , who crowneth vs , & who art the crowne ; thou thy self art he , who maketh the promise , and who art that very promise it selfe ; Thou art he who bestowest the guift , and who art the guift it self ; Thou thy self art the rewarder , and thou art the reward of eternall felicity . Thou art therefore he , who crowneth , and thou , O my God , art the crowne , and diademe of my hope which is ad orned with glory . Thou art that recreatiue brightnes , that reuiuing light , that gracefull beauty , thou art my great hope , the desire of the harte of thy Saints , and desired by them . Thy vision therefore is the totall pay , the totall reward , & the totall Ioy , which wee expect . For this is eternall life ; this I say , is thy wisedome , This is eternall life , that wee may knowe thee , onely true God. and Iesus Christ , whome thou hast sent . VVhen therefore wee shall see thee , the only God , the true God , the God liuing , Omnipotent , simple , inuisible , incomprehensible , not to be circumcribed , and thy onely begotten Sonne Iesus Christ our Lord who is consubstantiall , and coeternall , with thee , whome thou hast sent into the world for our saluation , in the vertue , and power of the Holy Ghost , they being Trine in persons , and one in essence ; one onely Holy God , besides whome there is noe God , Then , wee shall enioy , what now wee seeke , which is eternall life , and euerlasting glory , which thou preparest for them , who loue thee , and hidest vp for them who feare thee , and wilt impart to them who seeke thee , them who seeke thy face for euer . And thou O Lord my God , who framedst mee , in the wombe of my mother , who recommended mee ouer to thy hand , do not permit mee any longer to be distracted into many thinges , from thee , who art one . But gather mee vp from exteriour obiects into my self , and then take mee from my self into thee ; that my hart may be euer saying to thee , my face hath sougt thee O Lord , & I will seeke thy face ; The face of our Lord power wherein alone of the totall eternall glory of blessed soules , doth consist ; & the vision whereof is the eternall life & euerlasting glory of the SS t s , Let therefore my hart reioyce , that it may feare thy name ; let the hart of such as doe but euen seeke our Lord , reioyce ; but much more let them reioyce , who finde him . For if Ioy be taken in the search of him , what ioy will that be , which is felt in findeing him . Therfore I will be euer seeking thy face ardently . and without giueing ouer ; to see if once at length that doore and gate of Iustice , may perhaps bee opened vnto mee , that I may enter into the Ioy of my Lord. This is the gate of our Lord , and the Iust shall enter into it . CHAP. XXXVII . A prayer to the blessed Trinity . O You three , coequall , and coeternall persons , who are one true God , the Father , the Sonne and the Holy Ghost ; thou who alone , dwellest in eternity , and inaccessible light . Who hast layd the foundations of the earth with thy power ; and who gouernest the world with thy wisedome , Holy , Holy , Holy , Lord God of Sabaoth , terrible and powerfull , Iust and mercifull , admireable , laudable . and amiable . One God three persons , one essence , power , wisedome ; one onely vndeuided Trinity ; Open thou the gates of Iustice to mee who am crying out after them ; and being once entered by them , I will confesse to thee O Lord. Behold , I , who am a poore begger , doe knocke at thy doore . O thou who art the soueraigne Master of the house , command that it may be opened to me thou who say dest , knocke , and it shall be opened to you . For the desires of my bowells which do euen roare againe ; and the cryes of the teares of myne eyes , are they , who knocke at thy gate , O most mercifull Father . Before thee , is my whole desire , and my groanes are not hidden from thee . And thou O Lord , turne thy face noe longer away from mee ; and decline not in thy wrath , from thy seruaunt . O thou Father of mercyes , hearken to the loud crye of thy poore childe , and reach forth thy best helping hand ; that it may drawe me out of the profound pitts of water , and out of the lake of misery , and out of the durt , and dregs ; that I may not perish , whilest the mercy of thyne eyes , is beholding mee ; and the charity of thy bowells is lookeing on . But enable mee , to escape to thee , who art my Lord , and my God , that I may see the riches of thy kingdome ; and may behold thy face for euer , and may sing prayse to thy holy name . O Lord thou who workest wonderfull things , thou who makest my hart ioyfull by the memory of thee , and who illuminatest my youth , doe not despise my old age ; but fill my bones full of ioy , and renew my grey heires , as that of an eagle is renued . All glory , all prayse , all strength , all power , all magnificence ; all beatitude , all mercy , be ascribed to God the Father , and the Sonne , and the Holy Ghost . Amen . The end of the Soliloquia . Deo gratias . THE MANVALL OF S. AVGVSTINE . THE FIRST CHAPTER . Of the wonderfull essence of God. THov O Lord , dost fill heauen & earth ; carrying all things , and yet they are no burthen to thee . Thou fillest all thinges , without being shut vp by them . Thou art euer working , yet euer quiet ; gathering togeather , yet thou needest nothing ; seeking , yet wanting nothing ; louing , yet without passion ; iealous , yet without feare . Thou repentest , yet thou art not sory ; thou art angry , yet thou art not moued ; thou changest thy workes , yet thou dost not change thy decree . Thou takest what thou findest , yet thou dist neuer loose any thing ; thou art not poore , and yet thou exactest vsury at our hands ; thou payest them , to whom thou owest nothing ; and we are enabled by thee , to pay thee more then we owe thee , and yet who hath any thing , but of thy guift ? Thou payest thy debtes , and yet thou owest nothing ; thou releasest our debtes , and yet thou loosest nothing ; thou art euery where , and yet altogether ; thou canst be felt , and yet thou canst not be seene ; thou art no where absent , and yet thou art farre from the harts of wicked men . For thou art not absent euen when thou art farre off , because where thou art not by grace , thou art by reuenge ; thou art present euery where , and yet we can hardly find thee out ; we follow thee who art standing still , and yet we are not able to lay hold on thee ; thou contaynest all things , thou fillest all thinges , thou imbracest all thinges , thou exceedest all thinges , and thou sustainest all thinges . Thou instructest the hartes of thy faythfull seruants , without noyse of wordes , thou art not extended in place , thou art not varied by time , nor hast thou any commings , or goinges ; thou dost inhabite that inaccessible light which no eye of man hath seene , or can see . Reposing all quiet in thy selfe , thou goest euery where about all thinges ; for thou canst not be deuided , or cut , because thou art truely one , nor dost thou impart thy selfe by parts , but all that which thou art , holdeth all thinges , filleth all things , illustrateth & possesseth all things . CHAP. II. Of the vnspeakable knowledge of God. IF the whole world were filled with bookes , yet thy vnspeakable knowledge could not be declared thereby . For in regard that thou art vnspeakable , thou canst not be expressed or declared ; thou art the fountaine of diuine light , and the Sunne of splendour , which neuer sets ; thou art great without quantity , and therefore thou art immense ; thou art good without quality , & therefore it is indeed , that thou art truely & supremely Good , and there is none Good but thou alone , whose will is a worke , whose being pleased to doe any thing , is to be able to do it . For thou who didst create al things of nothing , didst create them onely by thy will. Thou dost possesse all thy creatures , without needing any of them ; thou gouernest them without labour , thou rulest them without wearines ; nor is there any thing which can disturbe the order of thy dominion , from the highest to the lowest ; thou art in all places without place ; thou conteynest all things without departing to the outside of them ; thou art euery where present , yet without either situation , or motion ; thou art not the Author of euil , for thou canst commit none ; and yet there is nothing which thou canst not doe ; nor didst thou euer repent thy self of any worke of thine . By thy goodnes we are made , by thy iustice we are punished , by thy mercy we are freed , and thy omnipotency doth gouerne , rule , and replenish whatsoeuer it did create . Neither yet do we say , that thou fillest all thinges , as if thou wert contained by them ; but rather they are contayned by thee , neither yet dost thou fill them , as by partes . For we are in no case to thinke , as if any thing did receaue thee , after the rate of that greatnes , more or lesse , which it selfe may haue ( that is the greatest thinges a greater quantity , and the lesse a lesser ) since rather thou art all , in all thinges ; and all things in thee ; whose omnipotency concludeth all thinges . Nor hath any thing , any meanes of deliuering it selfe from thy power . For whosoeuer he be that finds thee not being pleased , will be sure to be found by thee , being offended . CHAP. III. Of the desire of a soule which thirsteth after God. I Therfore inuoke thee , O most mercifull God , to come into my soule , which thou preparest towards the receiuing of thee , through that desire wherwith it was inspired by thee . Enter into it , I beseech thee , and make it fit for thy selfe ; that as thou hast made it , and restored it , thou maist possesse it also : and enable me to place thee as a seale vpon my hart . I beseech thee , O most holy God , do not forsake me , who am now inuoking thee ; since , before I inuoked thee , thou didst both call me , and seeke me , to the end that I thy seruant , myght seeke thee ; and by seeking thee , might finde thee , and that once hauing found thee , I might loue thee . I haue sought thee , and I haue found thee , and I desire to loue thee , O Lord Increase thou my desire , and giue me that which I am desiring . For if thou shouldst giue me all the things which thou hast made , they will not all be sufficient for thy seruant , vnlesse with all thou giue thy selfe . Giue thy selfe therfore vnto me O my God , restore thy selfe to me , Behold I loue thee , and if it be too little , make me loue the more strongly . Behold , I am held fast by the loue of thee ; I am set on fire by the desire of thee , and in the sweet memory of thee I am delighted . Behold , whilst my minde is sending vp sighes to thee ; and whilst it is meditating vpon thy vnspeakeable pitty , the burthen of my flesh doth lesse oppresse me ; the tempest of my thoughts is laid ; the weight of my mortality and misery doth not dull my edge as it was wonte . All things are in quiet , all things are in peace ▪ my hart doth burne , my mind doth ioy , my memory is fresh , my vnderstanding is bright , and my whole spirit , being kindled through a desire of thy vision , doth find it selfe to be carried away , at full speede , by the loue of inuisible things . O let this spirit of myne get the wings of an Eagle , that it may fly and not faint . That it may fly till it arriue to that delightfull beauty of thy house , and to the throne of thy glory ; and that there it may be fed , at the plentifull table of those heauenly Cittizens of thine ; vpon that hidden food , in that place of pasture , neere those ful riuers of running water . Be thou our exultation , who art our hope , our health and our redemption . Be thou our ioy , who art to be our reward . Let my soule euer seeke thee , and grant that whilst it seekes thee , it may neuer faint . CHAP. IV. Of the misery of a soule which loues not God. WOE be to that wretched soule , which seekes not nor loues Christ ; for it remayneth all miserable and dry . It is lost labour , for him euen to liue , who loues not thee , O God. He who cares to liue , O Lord , and not to do it for thy respect , is nothing ; and doth serue for nothing . He who refuseth to liue to thee , is dead ; he who is not wise to thee hath lost his wits . O thou most mercifull God , I recommend my selfe , I restore my selfe , & I make a grant of my selfe to thee ; through whome I am , through whome I liue , and through whom I haue the vse of reason . I hope , I trust , and I place all my confidence in thee , by whome I may be able to rise againe , and to liue , and rest . It is thou whom I desire , whome I loue , and whome I adore ; and with whome I am to remayne & raigne , and be happie . The soule which seekes not thee nor loues not thee , doth loue the world , and serueth sinne , & is a slaue to vice , and is neuer quiet or secure . O thou most holy God , let my minde be euer performing seruice to thee ; let this pilgrimage of mine , be euer sighing towards thee : let my hart burne through the loue of thee , let my soule , O my God , repose in thee : let it contemplate thee , in excesse of mind ; and let it singe prayses to thee in full ioy , and let this be my comfort , in this banishment of mine . Let this minde of mine , fly to the shadowe of thy winges , from the scorching cogitations of this world . Let this hart of mine be at a calme in thee ; this hart , which is such a deepe Sea full of swelling waues . O thou , who art so rich of heauenly food , thou most aboundant imparter of that spirituall celestiall satiety , giue nourishment to him , who is defeated with hunger ; gather him vp , who is scattered ; free him who is entrald , & stitch him together who is torne . Behold he standeth at the doore and knocks . I beseech thee by those bowells of thy mercy , in which thou , being the Orient , didst visit vs from on hygh ; commaund that it be opened to this miserable creature who is knocking : that so , with nimble feete , I may enter into thee , and repose in thee , and be refreshed by that bread of heauen . For thou art both the bread and the fountaine of life ; thou art the splendor of immortall light . In fine , thou art all those thinges , wherby iust persons liue , who loue thee . CHAP. V. Of the Desire of a soule . O God the light of those hartes which see thee ; and the life of those soules which loue thee , & the strength or vertue , of their thoughts who seeke thee , graunt that I may be incorporated into the holy loue of thee . Come , I beseech thee , into my hart , and inebriate it , with the springing plenty of thy delights ; that so I may forget all worldly thinges . I am ashamed ; and I am afflicted to find my selfe suffering such thinges , as this world is doing . All that which I see concerning transitory thinges , makes me sorry , and all that which I heare , makes me sad . Help me , O Lord my God , infuse ioy into my hart ; and come to me that so I may grow to see thee . For this house of my soule , is strait , till thou come into it , and so it be inlarged by the. It is ruinous , till it be repaired by thee , It hath many things , which may offend thyne eyes , I know it and confesse it ; but yet who is he , that can cleanse it , or to whom but thee , shall I cry out : Cleanse me , O Lord , from my hidden sinnes , and pardon also thy seruant , those sinnes , which he hath caused in others , Make me , sweet Christ , O deere Iesus , make me I beseech thee , lay downe the burden of carnall desires , and of the concupiscence which I haue after earthly thinges . Giue dominion to my soule ouer my body , and to my reason , ouer my soule , and to thy grace , ouer my reason ; and subdue me , both in my outward and inward man , to thy will. Graunt to me that my hart may praise thee , togeather with my tongue , and all the strength I haue . Dilate my mind , and hoyse vp the sight of my hart , that at least by some glymse , my spirit may with a swift and suddaine thought , lay hold vpon that eternall wisedom , whach is aboue all thinges , and whach lasts beyond them all . Discharge me I beseech thee from he chains wherin I am bound by sinnes ; chat at last I may giue ouer all thinges , & that I may hasten to thee , and behold , and adhere to thee alone . CHAP. VI. Of the felicity of a soule which is freed from the prison of flesh and bloud HAPPY is that soule , which being freed from this earthly prison arriues to heauen ; and seeth thee her most deere Lord , face to face . And which is no longer subiect to the least feare of death ; but doth reioyce in the incorruptibility of eternall glory . She is then in peace , she is secure & doth no longer feare either death , or any other enemy . For she possesseth her deere Lord whom she hath long sought , and whome she hath euer loued ; and being associated to those Quires of Angels , she doth eternally sing those melodious Hymnes of thy euer lasting solemnity . O Christ thou King , thou deare Iesus , to the prayse of thy glory . For then she is inebriated by the fresh and springing plenty of thy house , and thou giuest her to drinke of thy delights . O happy society of those heauenly Cittizens ? O glorious solemnity of them who returne to thee , from the sad labour of this pilgrimage of ours , to that sweetnes of beauty , to that delightfulnes of all splendour , and to that dignity of all pleasing grace , where thy Cittizens , O Lord , do continually behold thy countenance . There is no eare in that place which can heare any thing that may offend it . What songs , what Organs , what Hymnes , what melodies are sung there without any end ? Eternally are there sounded forth mellifluous cōcents of Hymns ; that most sweet melody of the Angells ; those most admirable canticles of Canticles which are sung forth by those heauenly Cittizens , to thy prayse and glory . No bitternes , nor any kind of vnsauorynes or gall , can haue any place in that Countrey of thine ; for there is no wickednes , nor any wicked man : There is no aduersary or enemy ; there is no tempting bayte of sinne , there is no want , no shame , no quarell , no reproach , no exception taken ; no feare , no vnquietnes , no payne , no doubt , no violence , no dissention . But there is souueraigne peace , pertect charity , eternall iubilation , and prayse of God , secure & euerlasting repose , and perpetual ioy in the holy Ghost . O how happy shall I be if once I may arriue to heare those most sweet songs of thy cittizens , those mellifluous Hymns , which with due honour , shall declare the prayses of the most blessed Trinity . But O how happy , euen too happy shall I be , if my selfe may obtaine to sing to our Lord Iesus Christ , some one of those sweet songs of Syon . CHAP. VII . Of the Ioyes of Heauen . O Vitall life , O eternall life , and eternally happy ; where there is ioy without griefe , rest without labour , dignity without feare , riches without want , life without death , perpetuity without corruption , and felicity without calamity . Where all thinges are good , in perfect charity ; where there is showing , & seeing face to face ; where there is complete knowledge in all , and by all ; where the soueraigne goodnes of God is discerned ; where the illuminating light is glorifyed by the Saints ; wher the Maiesty of God is beheld present , and the mind of the beholders is satiated by this food of life , without all defect . They euer see , and yet they euer desire to see ; but they desire without anxiety , and they are not glutted by their satiety . Where the true Sonne of Iustice doth recreate them all , by the admirable sight of his beauty ; and so doth illuminate all the inhabitants of that heauenly Countrey . Where the light of them who are illuminated by that other superiour illuminating light , doth shine farre beyond the splendor of our Sun , and beyond the clarity of al the Startes ; adhering to that immortall Deity , them selues being made thereby incorruptible and immortal , according to this promise of our Lord and Sauiour : Father , they whome thou gauest me I will , that where I am , they may be also there ; that they may see my brightnes ; and that they all may be one , as thou O Father art in me , & I in thee , so they also may be one in vs. CHAP. VIII . Of the kingdome of Heauen . THE kingdome of heauen , is a most happy kingdome ; a kingdome which hath no death nor end ; where there shal be no succession of tymes , nor no interruption of the day by any night . Where the victorious souldier is euen laden with vnspeakeable treasures ; an immortal crowne being placed vpon his triumphant head . O that the diuine mercy ( hauing first discharged the weight of my sins ) would commaund me ( who am the least amongst the seruants of Christ ) to lay downe this burthen of flesh and bloud , that so I might passe on towards my true repose , in those eternall ioyes of his Citty ; that I might beare my part , among th' inhabitants of those heauēly Quires ; that I might assist in glorifying our Creatour with those blessed spirits ; that I might behold the face of God there present ; that I might not be so much as touched with the least feare of death ; but that I might securely reioyce , through the incorruptibility of immortall glory ; that being conioyned to him who knoweth all things , I might loose all blindnes of ignorance ; that I might esteem meanely of all earthly thinges ; that I might no longer vouchsafe to behold , or euen so much as to remember this valley of teares , the life whereof is laborious and corruptible ; a life which is full of all bitternes ; a life which is the mistresse of sinne , and the slaue of Hell. The humours of our body doe puffe it vp , paynes put it downe ; intemperate heats dry it ; the ill affections of the ayre , indispose it ; meate makes it fat ; fasting makes it shrinke ; loose myrth dissolueth it ; afflictions consume it ; solicitude straitens it ; security makes it sottish , riches make it vane ; pouerty makes it base , youth extolleth it ; age makes it stoope ; sicknes breaks it ; sorrow deiects it ; the Diuell lyes in wayte for it ; the world flatters it ; the flesh is delighted ; the soule is blinded ; and the whole man is disioynted . And to all these , so many and great mischiefes , death doth furioussy succeed ; & doth so impose an end vpon these vayne ioyes , that when once they leaue to be , it is scarce so much as beleeued that they euer were . CHAP. IX . How God doth comfort an afflicted soule after too great lamentations . BVT what prayse , what thakes shal we be able to giue thee , O our God , who euen in the midst of these great miseries of our mortality , dost not faile to comfort vs with the admirable visitation of thy Grace . For Behold , when I am full of many sorrowes ; whilst I am fearing the end of my life ; whilst I am considering my sinns ; whilst I am meditating vpon death ; whilst I am frighted with thinking on thy iudgement ? whilst I tremble at the torments of hell ; whilst I am ignorant with what scales my works are to be wayghed by thee ; whilst I cannot knowe by what kind of end shal be able to shut them vp , whilst I am ruminating vpon these & many other things in my hart ; thou O my Lord and my God , according to thy wonted pitty , art present with a resolution to comfort me wretched creature . And when I am in the midst of these complaints , and excessiue lamentations , and in the profoundest sighings of my hart , thou takest vp this afflicted and perplexed minde , aboue those high topps of the mountaines , euen to those odoriferous spicy beds of thine ; and thou dost place me , in that deepe pasture , neere those brookes of sweet waters ; where thou preparest , in my sight , a table full of choice & curious meats , which may refresh my wearied spirit ; and may giue ioy to my afflicted hart , And so at last , being all restored by those delights , and forgetting mine owne many miseries , and being exalted aboue the highest partes of the earth and earthly thinges , I repose in thee , who art true peace . CHAP. X. Of the sweetnes of diuine loue . O My God I loue thee , I loue thee , and faine would I loue thee yet more , and more . Grant to me , O Lord my God , O thou beautifull beyond the sonnes of men , that I may desire thee and that I may loue thee , as much as I list , and as much as I ought . Thou art immense ; and without measure , thou oughtest to be beloued ; especially by vs , whom thou so hast loued , and so hast saued , and for whom thou hast done so many , and so mighty things . O loue , which euer burnest , and art neuer quenched ; sweet Christ , deere Iesus , O charity , my God , kindle me , with all that fire of thine ; with thy loue , with thy lyking , with thy sweetnes , with thy desire , with thy Charity , with thy ioy and exultation , with thy piety and suauity , with thy pleasure , & with that ardent desire of thee , which is holy , and good , & chast , & cleane , That so being all full with the sweetnes of thy loue , and all perfumde & sweetened by the flame of thy Charity , I may loue thee , my most sweet , and most beautifull Lord , with my whole hart , with my whole soule , with my whole strength , & with all the application of my mind , with much contrition , & euen with a very fountaine of teares ; with much reuerence and trembling loue , carrying thee in my hart , and in my mouth , & before mine eyes , at all tymes , & in all places ; that so there may neuer be found any roome in me , for any disloyall and impure loue . CHAP. XI . Of the preparation of our Redemption . O Most beautifull Christ Iesus , I beseech thee by that most sacred effusion of thy most pretious bloud , whereby we are redeemed graunt me contrition of hart , and a very fountaine of teares , especially whilest I am offering vp , both my vocall , and mentall prayers to thee . Whilest I am singing the Office of thy prayse to thee ; whilest I do either declare with my mouth ; or consider in my mind the mystery of our redemption , that expresse testimony of thy mercy : Whilest I ( though vnworthy ) am assisting at thy sacred Altar , intending to offer vp to thee , that admirable & celestiall sacrifice , which is so worthy of all reuerence and deuotion ; and which thou , O Lord , our God , & our Priest , didst immaculately institute , and didst commaund to be offered vp , in commemoration of thy charity ( that is , of thy death and passion ) for our saluation , and for the dayly reparation of our frailty . Let my mind be confirmed whilest I am in the midst of those so great misteryes , by the sweetnes of thy presence . Let it find , that thou art there at hand ; and let it reioyce before thee . O thou fire which euer flamest , O thou loue which euer burnest , sweet Christ , deere Iesus , thou eternall and neuer fayling light ; thou foode of life , which dost refresh vs and yet dost neuer diminish in thy selfe ; who art dayly eaten , and yet dost euer remaine entiere , shine thou vpon me , kindle me , illuminate and sanctify this vessell which is thine owne . Make it empty of malice , replenish it with grace ; and when it is once full , keep it so that I may receaue this food of thy flesh , to the saluation of my soule ; and that by feeding on thee , I may liue of thee , and by thee ; that so I may arriue to thee , and repose in thee . CHAP. XII . Of spirituall ioy . O Thou sweetnes of loue , and thou loue of sweetnes , let my stomacke feed on thee ; & let euen my bowels be all filled with the Nectar of thy loue , and let my mind vtter that good word . O charity , O my God , thou hunny which is so sweet , thou milke which is so white . Thou art the food of strong persons , make me increase towards thee , that so I may feed vpon thee , and tast thee withth epalate , not of a sick , but of a sound person . Thou art the life by which I liue , the hope to which I doe adhere , and the glory which I desire to obtaine . Hold thou fast my hart , rule my mind , direct my vnderstanding , erect my loue , suspend my thoughts , and draw the mouth of this spirit , which thirsteth after thee , into those liuing streames of celestiall running waters . I beseech thee impose silence vpon these tumultuous thoughts of flesh and bloud ; let these conceits of the earth , & of the waters , and of the ayre , and of these heauens which re we see , hold their peace . Let all visions , & reuelations which are imprinted vpon the imagination be silent , and euery tongue and sensible expression , and what soeuer els , which hath his complete beeing by passing on . Let euen the soule be islent to it self , and let it outstrip and exceed it selfe , by not thinking of it selfe , but only of thee , O my God ; because thou , in very deed , art all my hope , & all my confidence . For in thee , O my God , and my Lord , in thee , O most sweet , O most amiable , O most mercifull Christ Iesus , there is a part of the flesh and bloud of euery one of vs. Now therefore where a part of me doth raigne , there do I beleeue my self to raigne . Where my bloud hath dominion , there do I also confide my selfe to be in dominion ; where my flesh is glorifyed , there doe I know my selfe to be glorious . For howsoeuer I am a sinner , yet I cannot despaire , but that I shal be admitted to this communication of thy grace . And although my iniquityes forbid me , yet that substance of mine doth inuite me ; and although my sinnes do exclude me , yet that participation of nature doth not suffer me to be reiected . CHAP. XIII . That the VVord Incarnate is the cause of our Hope . FOr our Lord is not so an enemy as that he can forebeare to loue his owne flesh , and the parts of his owne body , & his owne bowells . I might iustly haue despayred , by reason of my excessiue sinnes , & vices & of those infinite negligences and faults which I haue commited , and which I dayly do commit , by thought word and deed , and by all those meanes , wherby the frailty of mans nature may sinne , vnlesse the Vvord my God , had become flesh ; and had dwelt amongst vs. But now I dare not despaire ; because he growing obedient to thee , euen to the death , and that the very death of the Crosse , did take that hand-writing of our sins , and nayling it to the same Crosse did crucify both sinne and death . In him therefore , doe I securely conceaue hope , who sitteth at thy right hand and interceedes for vs. And confiding in him , I trust I shall arriue to be with thee , in whome we are risen , and haue liued againe , and haue ascēded vp to heauen , and are remaining there . To thee be praise , glory , honour , & thankesgiuing for euer . CHAP. XIV . How sweet a thing it is to thinke of God. O Thou most mercifull Lord , who didst so loue , and saue vs , who didst so quicken and exalt vs ; O most mercifull Lord , how sweet is the memory of thee ; How much more I meditate on thee , so much more art thou sweet & amiable to me . Therefore doth it delight me extremely , to behold thy excellencyes with a pure sight of the mind , and with a most sweet affection of pious loue , according to the little power I haue , in this place of my pilgrimage . Where although I be apperrelled with a poore garment of flesh and bloud , I do yet continually aspire to the consideration and desire of thy admirable amability and beauty . For with the dart of thy charity am I wounded , and I am all on a light fire of desire concerning thee . I couet to arriue to thee , and thee doe I desire to behold . Therefore will I euer stand vpon my guard , & with vigilant eyes I will be singing in spirit ; and I will also sing with my vnderstanding , & with all my forces will I prayse thee ; who art both my Creatour and my Redeemer I will penetrate the heauens with my affectiō , and I will so approch to thee with my desire , that I may be held but onely in body , by this present misery ; and all my thoughts , and the greedines of my desire shal be euer vpon thee ; that so my hart may be where thou my treasure art , who art so desirable , so incomparable , and so deerely amiable . But behold , O my most pittifull and most merciful God , whilest I am applying my selfe to the consideratiō of thy immense goodnes and pitty , my hart is not able to goe through with it . For thy grace , thy beauty , thy vertue , thy glory , thy magnificence , thy Maiesty , and thy charity , doth exceed all the powers of our mind . And as the splendour of thy glory is inestimable , so is the benignity of that eternal charity of thyne vnspeakable ; whereby thou hast adopted them for thy sonnes , & ioyned them close to thy selfe , whom formerly thou hast created of nothing . CHAP. XV. How much tribulation endured for Christ our Lord , is to be desired . O My soule , if dayly we were to suffer torments , yea and euen to endure the very paines of hell , & that for a long tyme together ; to the end that we might arriue to see Christ in his glory , & to be associated to his Saints , would it not be fit for vs to beare all that affliction , if therby we might be thought fit to be made pertakers of so high a good , and so great a glory ? Let therfore the deuills lye in wayte for vs ; let them prepare theyr temptations ; let fasting breake our bodyes ; let garments loade our flesh ; let labours weigh heauy vpon vs ; let watching drye vs ; let one man cry out vpon vs , and let another man disquiet vs ; let cold contract vs ; let the conscience repine ; let heat burne vs ; let the head ake , the breast be inflamed , let the stomacke be swolne , let the face growe pale , and let the whole body be distempered ; let my yeares be spent in groaning , yea let rottennes enter into my bones , and multiply therin , so that yet I may rest in that day of tribulation , and may ascend to our elected people . For how great wil that glory of iust persons be ; how great will be that ioy of the saints , when euery one of their faces , shal be resplendent , like a Sunne ? When our Lord shall begin to muster vp his people by different ranks in the kingdome of his father ; & shall assigne the promised rewards according to the workes and merit of euery one . Celestiall rewards , for workes which were performed heere on earth . Great rewards for little workes & eternall , for such as were but temporall . That , indeed , will be a whole huge heape of felicity , when our Lord shall bring his Saints into the vision of his Fathers glory , and shall place them vpon their seats in heauen , that so he may be all in all . CHAP. XVI . How the kingdome of God may be obteyned . O HAPPY sweetnes , O delicious happines , which it will be for vs , to behold the Saints , be with Saints , and to be Saints , to see God , and to possesse him , for all eternity , and euen if it might be , beyond eternity . Let vs be continually thinking on these things ; let vs aspire to them with our whole desire , that so we may speedily arriue to enioy them . If thou aske how this may be done ; by what merits , or by what helpes ; giue eare and I will tell thee , This affaire is put into thine owne power ; for the kingdome of heauen suffereth violence . The kingdome of heauen , O man , doth exact no price at thy hands but onely thy selfe . So much is it worth , as thou thy selfe art . Giue thy selfe , and thou shalt haue it . Why art thou troubled about the price ? Christ our Lord did giue himself away that he might purchase thee , to be a kingdome for his father ; and so do thou also , giue thy selfe , that thou maist become a kingdome for him , & that sinne may not raigne in thy mortall body , but the Spirit in the renouation of life . CHAP. XVII . What a happy place Heauen is . O My soule , returne toward that heauenly Citty wherin we are written , and enrold as Cittizens . And as Cittizens amongst the Saints , & the houshold seruants of God , and as the heires of God and coheires of Christ our Lord. Let vs consider that excellent felicity of this citty of ours , to the very vttermost of what we are able . Let vs therefore say with the Prophet : O how glorious thinges are sayd of thee , thou Citty of God , the habitation which is made in thee , is , of them who are all full of ioy . For thou art founded in the exultation of the whole earth . No old age is in thee , nor any misery which is wont to wayte vpon old age . In thee , there is no man lame , of arme or legg , nor crooked nor other wise deformed ; when once they meet together , becoming perfect man , in the measure of the age , of the fulnesse of Christ . What is more happy then such a life where there is no fear of pouerty , nor no incommodity of sicknes ; where no man is offended , no man is angry , no man enuious , no desire doth solicite vs ; there is no appetite of meate , no man is importuned by thirsting after honour and power ; there is no feare of the Diuell , or the craft of those infernall spirits ; all terrour of hell is farre off , there is no death either of body or soule , but a life which is made full of ioy by the guift of immortality . In fine , there is no kind of ill , or discord , but all thinges are full of agreement & proportion , for as much as the concord of all the Saints is intierely one ; all things are full of peace and ioy ; all things are quiet , and serene . An euerlasting splendor there , is not like that of this Sunne of ours , but another , which is so much more bright , at it is more blessed . For that Citty ( as we read ) shall need neither Sūne , nor Moone ; but our Lord omnipotent , will illuminate it , and the Lambe is the bright lampe therof . Where the Saints shall shine like starres , and they who instruct many others , like the splendour of the firmament . No night shal be therefore there , no darknes , no concourse of clowds , no incommodity at all of heat or cold ; but such a temper of things there wil be , as neither the eye hath seene , nor the eare hath heard , nor can it enter into the hart of any other mē , but such as shal be thought worthy to enioy it ; Whose names are written in the booke of life . But it exceedeth all these thinges to be associated to the Quires of Angells and Archangells ; to behold the Patriarkes and the Prophets , to see the Apostles , and all the Saints ; yea to see our owne parents & friends . These things indeed are glorious , but yet still incomparably a more glorious thing it is to behold the present face of God ; & to looke vpon that vnlimitted light of his . A superexcellent glory it will be , when we shall see God in himselfe : we shall see , & we shall possesse him in our selues , and of that sight , there wil be no end . CHAP. XVIII . We cannot make any requitall to Almighty God , but only by loue . THE soule which is beautifyed by the Image , and dignifyed by the ressemblance of God , hath groūd inough within it selfe ( which is also imparted by the same God ) wherby she may be aduised to remain perpetually within him ; or at least to return towardes him , if she chance to haue beene separated by her affection , or rather by her defectes . And not only hath she ground of solace in the hope which she may conceaue of pardon and mercy ; but yet further , she may also presume to aspire , euen to the marriage of the Word , and to contract a league of friendship with God ; and togeather with that king of the Angells , to be drawing in the same sweet yoake of loue . Now all this is performed by the same loue , if the soule do make it selfe like to God by her will , as already she is like him by nature ; and if she loue him , as she is beloued by him . For only loue , amongst all the motions , passions & feeling senses of the soule , is the thing whereby a creature may answere the benefits of a Creatour ; and repay , after a sort , what it oweth , though it be not in any equall manner . Where loue entreth in , it draweth & captiueth all other affections of the mind , to the dominion therof . Loue alone , is sufficient , & is pleasing of it selfe , and for it selfe . Loue is the merit , it is the reward , it is the cause , it is the fruit , it is also the vse of the fruit ; for by loue , we are conioyned to God. Loue maketh that two spirits grow to be one . Loue maketh that the same thinges , be willed , and not willed by them . Loue maketh vs first to order and compose our liues ; afterward it enableth vs to consider of all thinges which are present , as if they where absent ; and , in the third place , it enableth vs to behold internall , and supernall thinges , with a cleane and pure eye of the hart . By loue we are first taught how to vse those contentements well , which may be taken in the world , afterward those worldly contentements grow to be despised ; and at the last euen the secretes of God come to be disclosed . CHAP. XIX . What it is which God requireth of vs , that so we may be like him selfe . GOD the Father is loue , God the Sonne is loue , God the holy Ghost , is the loue of the Father , and the Sonne . This charity , this loue , doth require somewhat of vs which is like that ; that is to say , it requireth charity , whereby ( as by a kind of coniunctiō in bloud ) we may be associated , and ioyned to him ▪ Loue forgets that supreme dignity , it considers not the reuerence which it is bound to beare . He that loues , doth of himselfe draw confidently neere to God , and expresseth himselfe in a familiar manner , without perturbation or feare : He looseth his labour and liues in vane , who loues not . But he that loueth , doth still carry his eyes erected towardes God , whome he loueth , whom he desireth , vpon whom he meditateth , in whome he delighteth , by whome he is fedd , and euen made fat . Such a louing and deuout person , doth so sing , and so he reades , and in all his actions he is so ful of circumspection , and care , as if God were euer present before his eyes , and so indeed he is . He doth so pray , as if he were taken , and presented before the face of that Maiesty , in his soueraigne Thron , Where thousands of thousands are seruing him , and a million of thousands are present with him . When loue visiteth a soule , it awaketh her , if she be asleep ; it counselleth , & softneth , and doth wound the hart . It illuminateth those thinges which are darke ; it vnlocketh those thinges which are shut vp ; it inflameth those things which are cold ; it mitigateth a harsh , vntoward , & impatient minde ; it puts sinne to flight ; it represseth all carnall affection , it amendeth manners , it reformeth and reneweth the spirit , and it bridleth the light acts , and euill motions of slippery youth . All these thinges are done by loue , when it is present , but vpon the departure thereof , the soule begins already to be faint , & weake , as if the fire were withdrawne from vnderneath a pot which had beene seething . CHAP. XX. Of the confidence of a soule which loueth God. A Great thing is loue , wherby the soule , of her selfe , doth confidently approach to God , doth constantly inheare to God , doth familiarly aske questions of God , and consulteth with him , vpon all occasions . The soule which loueth God can neither thinke , or speake any other thing , she contemneth all thinges else , she loatheth all . Whatsoeuer she considereth , whatsoeuer she saith , it smells of loue , it sauours of loue ; so truly doth the loue of God , make her all , his owne . Whoso euer desires to haue the knowledge of God , let him loue . In vaine doth any man giue himselfe to reading , to meditating , to preaching , to praying , if he do not loue . The loue of God , begetteth loue in a soule , & makes her bend her selfe towards him . God loueth , to the end that he may be loued againe . When he loueth , he desireth no other thing , but to be beloued ; as knowing that they who loue him , are to be made happy by that loue . The soule which loues , doth renounce al her owne particular affections , and doth wholy apply her self to loue ; that so she may be able to pay loue , with loue . And yet when she shall haue spent whatsoeuer she either hath , or is , vpon the loue of that torrent which flowes out , from that ouer tunning fontaine of loue ; we must take heed of thinking , that there is any equality of springing plenty afforded betweene that loue , and this loue : betweene God , and the soule ; betweene the creatour , and the creature . And yet , on the other side , if the soule do loue , as much as it can ; there can be nothing said to be wanting , where al is giuen . Let not that soule feare , which loues ; but let that other tremble , which loueth not . The soule which loues , is caried on by praiers , she is drawn by her desirs , she dissembleth her merits , she shuts her eyes against his Maiesty , she opens them to delight in his beauty : she lodgeth her self in him , who is her sauing health , and she treateth with him after a confident manner . By loue the soule doth step aside , and doth grow into excesse , beyond the senses of the body ; so that she which feeleth God , doth no longer feele her selfe . This is done , when the soule ( being allured by the vnspeakeable sweetnes of God ) doth steale her selfe , as it were , from her selfe ; or rather when she is forcibly carried , and so doth slip from her selfe , that she may inioy God with supreme delight . Nothing were so highly sweet , if withal it were not extremely shorte . Loue giueth familiarity with God ; familiarity giues a daring to aoproach ; that daring giueth gust ; that gust giueth hunger . The soule which is touched with the loue of God , can think of nothing els , can desire nothing els ; but doth often sigh and say , As the Hart desireth the fountains of water , so doth my soule desire thee , O my God. CHAP. XXI . What God did for man. GOD for the loue of men came downe to men ; he came into men , and he was made man. The inuisible God , was drawne by loue , to become like his slaues , Through loue , he was wounded for our sinnes . Weake and wicked men , may finde a safe & strong retreate in the woūds of our Sauiour . There do I securely dwelle ; for I see his very bowells through his wounds . VVhatsoeuer is wanting to me , I fetch from those wounds of my Lord , which flow with mercy ; nor want they holes , through which it may be able to flow . By those holes which were made in his body we may discerne the very secrets of his hart ; we may discerne a great mystery of goodnes ; we may discerne the bowells of the mercy of our God where with that Orient from on high hath visited us . The wounds of Iesus Christ are full of mercy , full of pitty , full of suauity , and full of charity . Men digged through his handes and feet , & they transpierced his side with a launce . By these ouertures , I haue meanes to tast how sweet my Lord God is ; for indeed he is meeke , and sweet , & of aboundant mercy , to all such as call vpon him in truth ; to all such as seeke him , but especially to them that loue him . A copious redēption is giuen to vs in the wounds of Iesus Christ our Sauiour . A great multitude of sweetnes , a fullnes of grace , & the perfection of vertues , CHAP. XXII . Of the remembrance of the woundes of Iesus Christ our Lord. WHEN I am sollicited by any impure thought , I make my recourse vnto the woundes of Christ ; when my body oppresseth me , I recouer strength by calling the wounds of my Lord to mind ; whē the Diuell is laying some ambush whereby to take me , I flye vnto the boweles of my Lords mercy , and so the Diuell departeth from me . If the ardour of lust make any alteration in my body , it is quenched by the memory of the wounds of our Lord , the Sonne of God. In all the aduersityes which I haue beene subiect to , I neuer found so effectuall à remedy , as in the wounds of Christ . In them do I sleep secure , in them do I repose voyd of feare . Christ dyed for vs ; there is nothing so deadly bitter , which may not be cured by the death of Christ . All the hope I haue , is in the death of my Lord. His death is my merit , my refuge , my sauing health , my life , and my resurrection . My merit is his great mercy . I shal neuer be voyd of merit as long as he who is the Lord of mercy , shall not be wanting to me . And since my merits goe after the rates of his mercyes , looke how much more mighty he is towardes the sauing of me , so much the more may I be secure . CHAP. XXIII . The remembrance of the woundes of Christ our Lord , is our remedy in all aduersity . I Haue committed a grieuous sinne , nay I am guilty of many sinnes ; neither yet wil I despaire , because where sinnes haue abounded , there hath beene superaboundance of grace . He who despaireth of the pardon of his sinnes , denieth God to be mercifull . He much wrongs God , who distrustes in his mercy Such a one doth his best , to deny that God hath Charity , Verity , and Piety , wherin all my hope consisteth . Namely in the Charity , of his adoption , in the Verity of his promise , & in the Piety of his redemption . Let therfore my foolish thought be murmuring as much as it will , whilest it is saying : What a poore thing art thou ; and what a great glory is that , and by what merits dost thou hope to obtaine it ? For I will confidently answere : I know well who it is , whome I haue trusted . And because he hath adopted me for his sonne , with excesse of Charity , because he is true in his promises , and powerfull in his performances ; & because he may doe what he will , I cannot be frighted by the multitude of my sinnes , if withall I be able , to call the death of my Lord to mind ; for those sinnes of mine cannot conquerre him . Those nayles , & that launce , doe cry out to tell me , that in deed I am reconcyled to Christ , if I resolue to loue him . Longinus opened the side of Christ with his launce , there doe I enter in , and there I do safely rest . He that feares , let him loue ; for charity will put feare away . There is not so potent and effectuall a remedy against the ardour of lust , as the death of my redeemer . He stretcheth forth his armes abroad vpon the Crosse ; & he spreads his handes which are ready to imbrace vs sinners . Between those armes of my Sauiour , I resolue to liue , & I desire to dye . There will I securely sing , I will exalt thee O Lord , because thou hast taken me vp , & hast not giuen myne enemyes their pleasure ouer me . Our Sauiour bowed downe his head , at his death , that he might kisse his beloued , & so often do we giue à kisse to God , as we haue compunction of our sinnes , for the loue of him . CHAP. XXIIII . An exhortation of the soule to the loue of Christ our Lord. O Thou my soule , which art dignified with the image of God , redeemed by the bloud of Christ , espowsed by faith , endoweth with a spirit , adorned with vertues , rancked with Angells , be sure thou loue him , by whome thou art so much beloued . Make him thy busines , who hath made thee his . Seeke him who seeketh thee , loue thy louer , by whome thou art beloued ; by whose loue thou art preuented , and who is the cause of thyne . He is thy merit , thy reward , thy fruit , thy vse , & thy end . Be thou carefull together with him , who is so carefull of thee ; be attentiue to him , who is attentiue to thee , be pure with him who is pure ; be holy with him , who is holy . Such as thou dost appeare in the sight of God , such art thou to expect that he will appeare to thee . God who is so sweete , so meeke , and so full of mercy , doth require that thou shouldst be sweet , and meeke , and gentle , & humble , and full of mercy . Loue him who hath drawne thee out of the lake of misery , and the filth of durt . Choose him for thy friend , aboue all thy friends ; who when all they shall fayle thee , will be euer sure to make good thy trust , at the day of thy death . When all thy friends are departing from thee , he will not leaue thee , but he will defend thee , against those roaring lyons , who are sharpe set vpon theyr prey . And he will leade thee by a Country , wherewith thou art not yet acquainted , and he will bring thee to those streets of the celestiall Sion ; & there he will place thee , together with his Angels , before the face of his owne Maiesty , where thou shalt heere that Angellicall Musicke of . , Holy , Holy , Holy , Lord God of Sabaoth . There is the Canticle of ioy , the voyce of exultation , and saluatiō , and thanksgiuing ; the voyce of prayse , and that euerlasting Alleluya . There is that high heape of happynes , that supereminēt glory , that superaboundant gladnes , & all good thinges put togeather . O sigh thou ardently , O my soule ; & desire vehemently that thou mayst arriue at that heauenly citty , whereof so glorious thinges are sayd , & where of all the inhabitants , are so full of ioy . By loue thou mayst ascend . Nothing is impossible , nothing is hard to one who loues . The soule which loues ascendeth often ; and doth familiarity runne too & fro , through those streets of the Celestiall Hierusalem . Sometimes visiting the Patriarkes & the Prophets ; sometymes admiring those armyes of Martyrs , and Confessors ; & contemplating somtymes the Quires of Virgins . The heauen and the earth , withall which is therein , doe neuer cease to let me know , that I ought to loue my Lord my God. CHAP. XXV . That nothing can suffice the soule , but the supreme Good. THe hart of man which is not fixed in the desire of eternity , can neuer be stable and firme , but is more wauering then the wind ; and it passeth from one thing to another , seeking reste where it cannot be foūd . For in these fraile & transitory thinges , where the affection thereof is imprisoned , it can neuer finde true repose . Because our soule is of so great dignity , that no Good , but only the supreme Good can satisfy it ; and withall it is of so great liberty , that it cannot be constrained to commit any sinne . It is therefore the proper will of euery one , which is the cause of his saluation or damnation ; so that nothing more rich , can be giuen to God , then a good will. A good will draweth God downe to vs , & it addresseth vs vp to him . By a good will we loue God , we chuse him we runne to him , we arriue to him , and we possesse him . O how excellent a thing is this good will , wherby we are reformed , according to the resemblance of God , and are made like to him . So amiable to God is this good will , as that it refuseth to inhabit that hart wherin a good will is not to be found . A good will doth make that supreme Maiesty of the Trinity stoop downe to it For , wisedome doth illuminate it towards the knowledge of truth ; Charity doth inflame it towards the loue of goodnes , and the Paternity doth preserue , that which it did create , that it may not perish . CHAP. XXVI . VVhat the knowledge of truth is . WHat is that knowledg of truth ? It consisteth first in a mans knowing himselfe , & in being that which a man ought to be , and in reforming that which should be amended . It doth therefore consist in knowing and louing the Creatour , for this is the whole good of man. See then how vnspeakable the loue of this diuine loue is . It made vs of nothing ; and it gaue vs whatsoeuer we haue . But because we loued the guift , more then the giuer , we fell into the snare of the diuell , and became his slaues . Then did God , being moued to mercy , send his Sonne to redeeme those slaues , and he also sent the holy Ghost , to the end , that he might make those slaues his sonnes . He gaue the Sonne as a price of our redemption , and the holy Ghost , for the priuiledge of his loue ; and so he imparteth his whole selfe , as the inheritance of our adoption . So doth God , as being most pittifull , & most mercifull , through the desire which he hath of the loue of man , not only impart his mercyes , but his very selfe , that so he might recouer men ; not so much to him , who is God , as to themselues . That men might be borne of God , God was first born of man. Who then is he that hath a hart so hard , as that it cannot be softned by this loue of God ? this loue I say of his so preuenting , & so vehement which made him be content to become man for the loue of man ? Who now wil be able to hate a man , whose nature and resemblance he seeth in the humanity of God ? Infaillibly whosoeuer hateth him , hateth God , and so he destroyeth whatsoeuer he doth . For God was made man for man ; that as already he was mans Creatour , so also he might be his redeemer , and that he might purchase him , out of his owne stocke . And to the end that God might be beloued by man , in a more familiar manner , he appeared in the similitude of man ; that so both his externall and internall senses , might be made happy in God ; the eye of his soule being intertained , & fed by his diuinity , & the eye of his body by Gods humanity ; to the end , that whether he should worke inwardly or outwardly , this human nature which he created , might be able to feed deeply , & sweetly vpon him . CHAP. XXVII . VVhat the mission of the holy Ghost doth worke in vs. THis Sauiour of ours , was borne for vs , he was crucified and he died for vs , that so by his death he might destroy ours . And because that bunch of grapes of his flesh and bloud , was carried to this wine-presse of the Crosse , & because the expression thereof being made , the new winer of his Diuinity began to flow from thence , the holy Ghost was sent downe , wherby the vessels of our harts were to be prepared , and new wine to be put into new skins ; that first our harts might be cleansed , least els the wine powred in , should be polluted ; and that afterward , they should be tyed vp , least otherwise when it were infused , it might be spilt . That they might ( I say ) be cleansed from all ioy , which could be taken in sinne ; and that they might be fastened against all ioy which could be taken in vanity . For that which is good , can neuer come , vnles first that be sent away , which is euill . The ioy which is taken in sinne , polluteth ; and the ioy which is taken in vanity , scattereth vs. The ioy which is taken in sinne , maketh the vessell fowle , and the ioy which is taken in vanity , maketh it to be full of holes . Ioy is taken in sinne , when sinne is loued , and ioy is taken in vanity , when transitorie things are beloued . Cast the refore away , that which is euill , that thou mayst receaue that which is good . Powre out all bitternes , that thou mayst be filled with sweetnes . The holy Ghost is ioy & loue . Cast out the spirit of the diuell , & the spirit of the world , that thou maist receaue he spirit of God. The spirit of the Diuell , breedeth a ioy in sinne ; and the spirit of the world , breedeth a ioy in vanity . Now both these ioyes are naught ; for the one of them hath vice in it , the other giueth occasion to vice . The spirit of God will come when these wicked spirits are cast out ; and it will enter into the tabernacle of thy hart , and will produce a good ioy , and a good loue , whereby the loue of the world , & the loue of sinne , shall be put to flight . The loue of the world , doth intice and deceaue ; the loue of sinne , doth pollute , and carry on to death . But the loue of God doth illuminate the mind , it doth purify the conscience , it makes the soule reioyce , & it demonstrates God. CHAP. XXVIII . Of the working of that soule which loueth God. HE , in whome the loue of God remaines , is euer thinking how he may arriue to God ; how he may leaue the world ; how he may decline the corruption of flesh and bloud : and to the end , that he may find true peace , he euer hath his desire , & his hart erected towards heauenly things . When he is sitting , when he is walking , when he is resting , & in fine whatsoeuer he be doing , his hart departeth not from God. He exhorteth all men to the loue of God , he recommendeth it to all men , & he proueth to all the world , both by his hart , and by his tongue , and by his workes , how sweet the loue of God is , and how bitter that is of the world . He despiseth the glory of the world , he discouereth it to be full of affliction ; and he declareth how fond they are , who place their confidence therin . He wondreth at the blindnes of men , for louing such thinges as those ; he wondreth , how it is possible for all men not to forsake these transitory , and fraile things of the world . He conceaueth that euery one should find tast in that which is so sauoury to himselfe , that euery one should loue that which he likes so well ; that euery one should desire that which is so plainely discerned by him . He doth frequently contemplate his God , and by that contemplation he is sweetly fed ; so much more happily , as more frequently . For that is most delightfully considered , the louing and praysing wherof , is so full of delight . CHAP. XXIX . Of the Harts true Repose . THen indeed is the hart in true repose , when it is all fixed by desire in the loue of God ; & when it couets nothing els , but in him , in whom it delighteth with sweetnes , and whom it enioyeth with delight . And if perhaps it be a little diuerted from him , eyther by any vaine thought , or els by busines , it returneth instantly againe at full speede ; esteeming it for no better them banishement , during the tyme that it remaineth any where but in him . For as there is no moment of tyme , wherin a man hath not experience of the diuine goodnes , so ought there not to be any moment , wherin it should not be present to our memory . He is not lyable to a little fault , who in prayer , whilst he is conuersing with God , doth easely wander out of his sight , as if God did nether heare , nor see him . Yet this is done , when he followeth his owne importunate and euill thoughts , and when he preferreth any poore and base creature ( towards whome the sight of minde is easely withdrawne ) before God. Reflecting & rowling , as it were , that creature vp and downe in his minde , by oftner thinking on it , then vpon God , whome continually he ought to remember , as his redeemer ; to expect as his Sauiour ; & to feare as his iudge . CHAP. XXX . VVhatsoeuer doth withdrav the sight of the mind from God , is wholly to be auoyded . WHosoeuer thou be , that louest the world , consider well , whither , it hath a meaninge to carry thee . That way whereby thou goest , is a most wicked way , and full of misery . Fly therfore for a while , O man , from all worldly busines , and hide thy selfe from those tumultuous thoughts of thine . Now cast away thy weighty cares , dismisse those laborious imployments ; be a little at leasure for God , and repose with him a little , in the closet of thy hart . Exclude all but God , and those things which may helpe towards the finding of him . Let all thy hart now say to God , I seeke thy countenance , and yet agayne I seeke it O my God. Come therfore O Lord my God ; teach my hart , both where , and how it may seeke thee , and where and how it may finde thee . O Lord , if thou be not heere , where shall I finde thee being absent ; and if thou be heere , why do I not see thee , being present . But thou indeed dost inhabite inaccessible light , yet how shall I then approach to that light , if it be inaccessible ; or who shall lead me , & admit me to it , that I may see thee in it ? And againe , by what signes , or by what addresse shal I seeke thee ? I neuer saw thee , O Lord my God ; nor was I euer acquainted with thy countenāce , What thou most high God , shal this creature who hath bee exiled so farr off from thee , what I say , shall he be able to do ? VVhat shall thy slaue be able to do ; who on the one side , is so deadly taken with the loue of thee , and yet on the other , doth find himselfe to be cast so farre off from thy face ? Behold how he doth euen pant to see thee , whilest yet thy face is so farr remote ? It desireth to draw neere to thee ; but thy habitation cannot be approached vnto ; It desires to find thee , but it knows not where ; it striues to seeke thee , but it is a stranger to thy presence . CHAP. XXXI . How the vision of God was lost by sinne , and that misery came so to be found out . O Lord , thou art my God , and my Lord. I neuer saw thee & yet thou didst create me , & redeeme me , and thou hast giuen me all good things ; but yet still I neuer saw thee nor doe I know thee . And though it be true that I was made of purpose , for the seeing of thee , yet hitherto , I neuer did that for which I was made . O miserable condition of man , who lost the thing to which he was ordained . O woefull heauy chance ! Alas what is it , that he lost ; & what is it that he found ? What departed , & what remayned . He lost felicity , to which he was ordayned ; and he met with misery , to which he was not ordayned . That departed , without which nothing can be happy ; and that remayned , which of it selfe is nothing but pure misery . Then did man feed vpon the bread of Angells , after which now he hath such hunger ; and now he feeds vpon the bread of sorrow , to which then he was a stranger . O thou my Lord , how long wilt thou forget vs ? How long wilt thou turne thy face from vs ? When wilt thou regard , and heare vs ? VVhen wilt thou illuminate these eyes of ours , and shew vs that face of thyne ? When wilt thou restore thy selfe to vs , and heare vs ? Behold vs , O Lord , and hearken to vs , and enlighten vs , and shew thy selfe to vs , and restore thy selfe to vs ; that once we may be happy in thee , without whome we are so truly vnhappy . O Lord , I beseech thee , inuite and help vs. My soule is all made bitter , by her desolation ; sweeten it by thy consolation . I beseech thee , O Lord , since I haue been hungry in search of thee , let me not be forsaken in being vnfed by thee . I come faynt with hungar towardes thee , let me not depart empty from thee . I come poore to thee who art rich ; miserable to thee who art mercifull . Do not send me away needy , and disgraced . O my Lord , I am all bent downeward , nor can I looke but downeward , doe thou erect me that I may looke vpward , and that with great attention . My iniquityes haue ouergrowne my head ; they haue ouerwhelmed me ; and they hang vpon me like a huge weight . Vnfold me , & empty me , and let not that VVell stretch out his mouth to swallow me . Teach me to seeke thee ; and when I seeke thee let me see thee ; for neither can I seeke thee , if thou dost not teach me , nor can I find thee , if thou dost not manifest thy selfe to me . Let me seeke thee by desiring thee ; let me desire thee by seeking thee . Let me find thee by louing thee ; & let me loue thee , by finding thee . CHAP. XXXII . Of the Goodnes of God , . I Confesse to thee , O Lord , and I giue thee thankes , in that thou hast created me after this thyne Image , that so being mindfull of thee , I may consider , and loue thee . But so is my soule defaced , with the corruption of vice ; and it is so obscured with the smoke of sinne , that it cannot performe that for which it was made , vnlesse it be renewed & reformed by thee . O Lord , thou who impartest the guift of spiritual vnderstanding , I beseech thee grant that I may vnderstand as much as thou knowest to be expedient for me . For thou art as we beleeue , & thou art that very thing which we beleeue & wee beleeue that thou art some what , then which nothing greater , and nothing better can be conceaued . What therfore art thou , O Lord God ( since nothing can be cōceaued either greather or better then thou art ) but only that soueraigne good , which existing by it selfe alone , did create al other things of nothing ? VVhat good can therfore be wanting , to that soueraigne good , whereby all good thinges are . Thou art therefore iust , & true , & blessed ; & whatsoeuer els , which it is better to be then not to be , that thing thou art . But yet if thou be all supremely iust , how commeth it to passe , that thou pardonnest sinners ? Is it because thy goodnes doth exceed our vnderstanding ? This mistery lyeth hid in that inaccessible light , which thou dost inhabit , yea in that most deepe , and most secret profoundity of thy Goodnes , that fountaine doth lye hid , from whence the riuer of thy mercy floweth . For although thou be wholy , and supremely iust ; yet therefore art thou mercifull to wicked men , because thou art also wholy and supremely Good. And thou shouldst be lesse good , if thou wert not good to any who is wicked . For he is better , who is , good both to the good & to the had , then he who is good , but to the good . And better is he who is good both in pardoning , and in punishing wicked men , then another who is only good in punishing . And therefore art thou also mercifull , because thou art wholy and supremely Good. CHAP. XXXIII . Of the delightfull fruition of God. O Thou immense goodnes , who exceedest all vnderstanding . Let thy mercy , which so aboundantly preceedeth from thee , descend downe on me , let that flow into me , which floweth from the. Pardon me by thy mercy , least els thy iustice be forced to take reuenge vpon me . Styr thy selfe vp , now , O my soule , & erect thy whole vnderstanding , and consider ( to the vttermost of all thy power ) what kind , & how great a good that is , which is God himself . For if euery particulier good thing do carry with itsome delight doe but seriously consider how delightful that good must needs be , which contayneth the delight of all good thinges ; & that too , no such kind of delight , as we experience in thinges created , but a delight so very different , as the Creatour , is more excellent then the creature . Now if that life which is created be good , how good is that other life , which created this ? If this health be delightfull , which is made ; how delightfull must that needs be , which made all this health ? If the VVisedom be amiable , which is exercised in the consideration & knowledge of created things ; how amiable must that other VVisedom be , which created & framed all of nothing ? And in fine , if the delight which is taken in delightfull things be very great , and of great variety ; how various , & how great is that delight , which is taken in him , who created all these delightfull thinges ? O how happie shall he be , that shall arriue to , & ēioy this good ; Yea how happy shall he not be ? Infaillibly whatsoeuer he would haue to be , shall be ; and whatsoeuer he would not , shall not be . He shall there , be so endued with such felicity , both of body & soule , as neither the eye hath seene , nor the eare hath heard , nor hath it entered into the hart of man. CHAP. XXXIV . That this supreme good is to be desired . WHY dost thou therfore wander , O thou man , in the search of any good , concerning either thy body or thy soule ? Loue thou that one good , wherein all good things are , & it is inough . Desire thou that one single good , which conteyneth all good , and it will suffice . For what dost thou , O boby of myne , desire , what dost thou desire , O my soule ? There is in that good , whatsoeuer thou canst desire or loue . If thou be delighted with beauty , the iust shall shin bright like the Sunne . If speed or strenght , or ability to do what thou wilt with thy body ; nothing shall be able to resist thee , since the. Saints shal be as the Angels of God : For a corporall body is sowed , but it shall rise vp a spirituall body ; not that it is so by nature , but by participation . If thou desire a long & healthfull life , in heauen there shal be a health full eternity , & an eternall health for the iust shall liue for euer ; & their saluatio is of our Lord. If thou desire to haue a satiety , & fullnes of all things ; Men shal be satisfyed when the glory of our Lord shall appeare . If thou desire to be inebriated , mē shall there be inebriated , by that euer growing plenty of the house of God. If musicke ; the Angells shal be singing there , for all eternity . If pleasure which is chast & pure , our Lord shall giue then to drink of the torrent of his pleasure . If wisedome , the very wisedome of God will to them declare himself who is wisedome . If friendship they shall loue God more then themselues , & God will loue them better them they can loue themselues ; because they loue him , & themselues & one another , in him ; & he loueth himselfe , & them , by himselfe . If concord with one another be esteemed ; they haue all but one will , because they haue no other will , but the supreme will of God. If power , they shall haue the same dominion ouer their owne will which God hath ouer his . For as God can do what he will by himselfe , so shall they be able to do what they will by him . And as they cannot will any thing but what he wills ; so wil he will , whatsoeuer they will ; & so what they will cannot chuse but be . If wealth & honour , God doth place his good and faythfull seruants ouer many goods ; yea they shall be called the sonnes of God , and Gods ; and they shal be his heires , & the coheirs of Christ . If true security , they shall be as certainly assured , that no good thing shall be euer wanting to them , as they shall be sure that neither they wil forgoe it willingly , nor that he who loueth them , will take it away against their will , whome he so loueth ; nor yet that there is any thing mightier then God , which is able to separate him and them from one another . Now what kind of ioy , and how great must that needs be , where such a good as this , is to be inioyed . CHAP. XXXV . Of the mutuall Charity of the Saints in Heauen . O Thou hart of man , thou poore hart , thou hart which knowest what belonges to cares and miseries , by experience ; or rather which art euen ouer-welmed by them , how much wouldst thou reioyce , if thou didst abound with all those blessings . Aske thy most inward powers if they would be able to containe the ioy , which would grow to thee , by such felicity as that . But now if any other , whom thou didst absoluty loue , as thou didst loue thy selfe , should possesse the selfe same beatitude , with thee ; thy ioy would be doubled , because thou wouldst reioyce no lesse for him , then for thy selfe . And if two or three , or many more were possessors of it , thou wouldst reioyce for euery one of them , as for thy selfe ; supposing that thou louedst euery one of them as thy selfe . What kinde of thing , will therfore , that perfect Charity be , of innumerable Angels , & blessed men , since no one loueth another lesse then himselfe ; & no otherwise will euery one reioyce , for any other then for himselfe . If therfore the hart of man will scarce be able to containe it self for the single ioy , which himselfe will takes in so great a good ; how will he be capable of this so great ioy , of so many others ? Againe , looke how much more a man loues another , and so much more doth he reioyce at his good . And now , as in that supreme felicity , euery one will , without comparison , loue God better then himselfe , and all the rest ; so also will he , without comparison , reioyce more in the felicity of God then in that of himselfe , & of all the rest of his fellow-Saints . And if they shal loue God withal their hart , all their mind , and al their soule , in such sort as that yet all their hart , & all their minde , & all their soule cannot sufficiently comprehend the dignity of that loue ; without faile they will also reioyce with all their hart , withal their mind , & withall their soule , so that all their hart , mind , & soule , shall not be able to containe the fulnes of that ioy . CHAP. XXXVI . Of the fulnes of the ioy of Heauen . O My God , and my Lord , my hope , & the ioy of my hart ; tell my soule , if this be that ioy , wherof thou hast said by thy sonne , Aske , & you shall receiue , that so your ioy may be full . For I haue found a certaine ioy , which is full , and more then full ; the hart , the mind , the soule , and the whole man being full thereof : But yet in heauen there will be another ioy beyond measure , greater then this is . There , they who are to enioy it , shall not enter into all that ioy ; but they , being all full of ioy , shall enter into that ioy of their Lord. Tell me O Lord , tell thy seruant , & tel it to my hart within , if this be that ioy , into which those seruants of thine shal enter ; who are to enter into the ioy of their Lord ? But euen that ioy wher with thy elect shall reioyce , hath neither bene seen with the eye , nor heard by the eare , nor hath it entred into the hart of man. So that yet , I haue not bene able to say , O Lord , how great that ioy is , which thy Elect shall enioy . It is certaine , that they shall ioy as much as they loue , & they shall loue as much , as they shall knowe thee O Lord. But how great shall that loue be ? It is certaine that neither the eye hath seene , nor the eare hath hard , nor hath it entred into the hart of man , in this life , how much they shal knowe & loue thee , in that other life , O my God , I beseech thee that I may knowe thee ; that I may loue thee , that I may ioy in thee . And if , in this life , I may not do it to the full , yet at least make me profit in it more , & more , that at last I may arriue to that fullnes . Let the knowledge which heere I haue of thee , proceed further that so it may there , be full . Let my loue of thee increase heere , that so it may be full there ; & that heere , my ioy , may be great in hope , & there , full , in deede . O Thou true God , I beg , that I may receiue what thou hast promised , that so my ioy may be fulfilled . In the meane tyme , let my minde meditate vpon it ; let my tongue speake of it ; let my hart loue it ; let my discourse worke vpon it ; let my soule be hungry and euen my very flesh thirst after it ; and let my whole substance desire it ; till such tyme as I shall enter into the ioy of my Lord , where I may remaine for euer . Amen . FINIS . 
A51280	----	The spiritval exercises of the most vertvovs and religious D. Gertrvde More of the holy order of S. Bennet and English congregation of Our Ladies of Comfort in Cambray she called them Amor ordinem nescit and Ideots deuotions, her only spiritual father and director the ven. Fa. Baker stiled them Confessiones amantis, A lovers confessions. More, Gertrude, 1606-1633. 1658 Approx. 520 KB of XML-encoded text transcribed from 217 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A51280 Wing M2632 ESTC R26203 09386672 ocm 09386672 42931 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51280) Transcribed from: (Early English Books Online ; image set 42931) Images scanned from microfilm: (Early English books, 1641-1700 ; 1312:18) The spiritval exercises of the most vertvovs and religious D. Gertrvde More of the holy order of S. Bennet and English congregation of Our Ladies of Comfort in Cambray she called them Amor ordinem nescit and Ideots deuotions, her only spiritual father and director the ven. Fa. Baker stiled them Confessiones amantis, A lovers confessions. More, Gertrude, 1606-1633. Baker, Augustine, 1575-1641. 112, [3], 312 p. : port. Printed by Lewis de la Folle, Paris : 1658. Caption title: Confessiones amantis. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Catholic Church. 2000-00 TCP Assigned for keying and markup 2002-01 SPi Global Keyed and coded from ProQuest page images 2002-03 TCP Staff (Michigan) Sampled and proofread 2002-03 John Latta Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion THE SPIRITVAL EXERCISES . OF THE MOST VERTVOVS and Religious D. GERTRVDE MORE of the holy Order of S. Bennet and English Congregation of our Ladies of Comfort in Cambray , she called them . Amor ordinem nescit . And Ideots Deuotions . Her only Spiritual Father and Directour the Ven. Fa. Baker stiled them . Confessiones Amantis . A Louers Confessions . Amans Deum anima , sub Deo despicit vniuersa . A soul that loueth God , despiseth al things that be inferiour vnto God. Imit . l. 2. c. 5. Printed at Paris , by LEWIS DE LA FOSSE , in the Carme street , at the signe of the Looking Glasse . M. DC . L VIII . VVith Approbation . REnowned , More whose bloody Fate England neer yet could expiate , Such was thy constant Faith , so much Thy Hope , thy Charity was such ; As made thee twise a Martyr proue ; Of Faith in Death , in Life of Loue ! View heer thy Grandchilds broken Har● Wounded with a Seraphick Dart. Who while she liu'd mortals among Thus to her Spouse Diuine she sung . Mirrour of Beauty in whose Face The essence liues of euery Grace ! True lustre dwels in thy sole spheare Those glimmerings that sometimes appear● In this dark vayl , this gloomy night Are shadows tipt with glow worm light● Shew me thy radiant parts aboue , VVbere Angels vnconsumed moue VVhere amourous fire maintaines their li●● As man by breathing Air , surui●es . But if per●hance the mortal eye , That views thy dazling looks mnst dye VVith blind faith heer I le kis them & desi● To feele the heat , before I see the fire . D. GERTRVDE MORE MAGNES AMORIS AMOR. R. Loch●m sculp●it TO THE R. MOTHER The R. Mother Bridgit More of Saint Peter and Saint Paul most vvorthy Prioresse of the English Benedictin Nunns of our Lady of Hope in Paris . REVEREND MOTHER , This deuout Book comes to you of right being your natural sisters excellent Goods , and there is no other heire left to it but your des●ruing self besids I know few or none do any way ●retend to it , but you and your Religious ●●ock who exactly trace by true practice ●ô Practice , diuine practice the only ●eans ) the same holy paths this booke ●reats of . Take and acccept of it therfore R. MOTHER : I guesse I need not much inuite you , for I dare say it wil be most deare to you , and most highly esteemed by you , and yours . If it chance to fal into the hands of any such as may reiect , or cry it down : ( as some few did the Ideots Deuotions of the same Spirit lately set forth ) it wil ( as that did ) but receiue the greater luster thereby , and be more highly prised , by how much it may be misprised by such sensual persons as relish not the Spirit of God , or whose vain and flashing wits as it were spurn at the Diuine , and true heauenly Vvisedom . That it hath some hands set in th● margin , and diuers characters in many places to point out certain matter and make them more remarakable , is no● but that in a maner euery line and syllable is most remarkable and worthy t● be obserued . And that some places o● Scripture are quoted in the margin , an● not al , is becaus those be the more clea● plain and vnmingled texts , though th● whole Book hath nothing in it almost bu● Scripture . And if there be somewhat in the latter end the very same with what is said in the preface , it wil not much annoy since good aduise cannot be too often rtpeated . I will say nothing of the admirable graces and guifts of the Authour ( let the Book speak them ) becaus I should seeme thereby to praise , and extol you ( her natural Sister , and imbued with the same natural and supernatural guifts ) then which nothing would be more vngrateful and distastful vnto you . Howsoeuer R. MOTHER giue me leaue to inuite and incite you and your Holy Company to go on cheerefully and couradgiously in these sacred and secret Paths of Diuine Loue. VVith your Beauty and Fairnes intend , proceed prosperiously and reign . Let the wisemen , or rather wits of the world laugh at you . They senseless think your life Madnes , and your vvaies dishonourable . Be not I say dismayed . For your Truth Mildnes , Iustice ; and your Right hand ( which is is your Spiritual Praier ) vvil marueillously conduct you . So desirous to be partaker of yeur holy Prayers , and committing you to the Diuine Protection , I rest euer R. MOTHER , Your most humble seruant and faithful friend in our Lord. F. G. THIS DEVOVT SOVLS . ADVERTISEMENT to the Reader . VVith an Apology for herself , and her spiritual Guide , and Director the V. F. Augustin Baker . VVherein is excellently described a true interne , contemplatiue Spiritual life , and the maner how to liue happily in it , with right , and true Obedience to God an man. IT may seeme very strange ( and that very iustly ) that I should write what heere I haue written ; But when I haue heer declared my reason for it , I may perhaps pas with th● censure only of being a little presumptuous . Yet God ( who is my witnes in al , and my ●esire aboue al ) knoweth vpon what grounds I haue done it ; And that it is but for mine own priuate comfort and helpe , and to be seene by no other , but against my wil , my superiors only excepted , from whom ( as they shal require ) I wil not conceale the very secrets of my hart much lesse this which I haue written to lye by me , wherein there may be what they may mislike and correct , to which I shal most willingly submit my-self . Yea and though it seeme to me to be a great help to me to haue that which I haue writ in more light to read when I am either in obscurity of temptation , or other bodily indisposition to which I may be often incident . Yet I wil suppresse it at their command and good pleasure , and put the want thereof willingly to the hazard : out of confidence in the assistance of God , who is a louer , and rewarder of Obedience . VVhich vertue ( howsoeuer it may be otherwise thought ) I honour from my hart , and beleeue verily that not●●ng that I do which doth not pertake of that is of any regard at al with God. This I haue thus affirmed becaus he who hath been my Maister , and Father in a spiritual life : and hath brought me into a course , which much satisfieth my soul , and conscience between me and God : ( It tending to nothing but to loue God by seeking him aboue al Graces and Guifts : And by withdrawing all inordinate affection from al created things to become f●ee to loue and praise God in as pure and perfect a manet , as this life wil admit . And also to true submission , and subiection of myself for God to whomsoeuer he puts ouer me in this life , with as great a contempt of my-self as my frailty can reach vnto . ) Is notwithstanding taxed now by the same words in a manner which were alleaged against our blessed Sauiour . VVe haue found this man subuerting the people , and forbidding to giue tribute to Caesar. VVhich though none can iustly say of him ; Yet it hath pleased God to honour him so much as to haue him euen in a publick instrument ( which I haue heard read ) couertly pointed at , taxed and accused of this maner of proceeding . They taking for their ground , the impe●fections of some through meere frailty committed in this kind . As also becaus some who are of other wayes , and vnderstand not this , affirme it may be inferred out of his books that subiects ( in what they pretend to haue a diuine cal to ) may resist contradict and disobey Superiors . VVhich that it may be inferred I cannot deny : ●ince a meaner wit then he that affi●meth this may draw strange consequences out of any booke in the howse , if he wil looke vpon them with no other intention , but to carpe . But if they wil ta●e one place with another and consider what we beleeue , and practise also , according to our imp●rfection and fra●lty , they wil see and find in practise the quite contrary . And what was allowed by Fa. Baker concerning shifting to get time and meanes for ou● prayer , was but in case that Super●ors did account it but an vnprofitable exercise . VVhich was the only thing I haue o●ten heard him affirme in which he would euer allow a soul to deale in any shifting maner with their Superiors vnder what pretence soeuer . And this in it-self was neuer held to be a sinne , but an imperfection , which he also th●ught it to be . But this r●ason , for his as it were winking at their imperfection , was to make souls that were apt for praier to make the h●gher esteeme ●hereof , and perceiue the necessity of prosecuting it daily and diligently too , if they euer desired to arriue to any perfect degree in the loue of God. VVhich esteeme if it had not b● such meanes been brought into the howse : It would haue been hard for ●im to haue made a soul beleeue and acknowledg the necessity , and nobility of it . For it may be practised by some a long t●me before they find any extraordinary benefit by it , and til they find the effect of it in their owne souls they may be apt to neglect , and make no esteeme of it in these days when al most euery one of esteeme inuaigh against it as the most dangerous or vnprofitable exercise in the world . For some hold one of these opinions , and somo hold the other , to wit. Some hold it only vn●rofitable . Others say it is very profitable if one could auoid the perils of it , which yet in women they hold a thing almost impossible . VVhich opinion of the two I most feared , because those that hold it pretend by their obiection to haue some experience in a spiritual life : And therefor their words are the apter to make in a soul the greater impression : but as for the former , it plainly sheweth a meere ignorance in the affirmers . To by carryed away therefor with this opinion and errour of the dangerousnes of a spiritual life . Is that which by these writings I intended , and desired to auoid by the helpe , and Grace of Almighty God. And therefor when I was cleare and not obscured with feare ( which I am very subiect to ) I set down these things to be a helpe , and comfort to me am●dst the oppositions to that which I haue found and experienced so proper and good for me . VVhich yet whether it be or no my Superiors wil be better able to iudg , seeing not only what I beleeue in al , and my opinion in these things they so much feare our errour in ; but also my practise in a particular manner . Now as for the shifting about our Prayer , which is the cheif ground of the forsaid publick instrument before mentioned , that wholy tendeth ( supposing our beleif , and practise to be according ) to the disgrace of those who are in that cours of prayer , and to affright those who come after from following their aduise in any thing . They being there painted out in plaine tearmes to be enemies to the gouuernment of Superiors , as hauing had their instructions by a strange , and indirect way , and meanes . I say for al that hath been faid in this kind of following our prayer , ( come on it what wil through opposition of Superiors ) I dare affirme that opinion of Fa. Bakers hath to vs been recalled by him long before the publishing of the instrument . For it was only for an entrance , uot for a continuance since a soul wel setled in prayer would not need it-though at first for foure or fiue years a soul by being hindred from two serious recollections in a day by her Superiors , would haue perhaps been in great danger of inconueniency to her progres , and also neuer haue been able to haue obeyed ●s she should . VVhich is a certain effect of a truely prosecuted course of prayer : ● supposing it be one who is fit for it ; ●or otherwise it may be very conuenient ●or her to be put into some other cours more proper for her , and if she resist Supuriors in it , she wil be in danger of great inconuenience , if not errours by her misvnderstanding , and mis-applying that which was not for her turn , and this we haue in this very howse seen and known ) which if by vntimely hindring ( a soul apt for it ) a Superior procure● he wil also incurre an inconueniency though not so great as hers . VVhich is that she who would ( by prosecuting discreatly a course of Mental pra●er ) haue become subiect if it were necessary euen to a very d●gg ; becometh for want of that strength , and helpe which therein shee got , to be almost impossible to be ruled by the wisest man in the world . For liuing in Religion ( as I can speake by experience ) if one be not in a right course between God and our soul : Ones nature growes much worse ; then euer it would haue been , if they had liued in the word . For Pride , and self loue which are ●ooted in our soul by sin findeth meanes to strengthen themselues exceedingly in one in Religion , if she be not in a course that may tea●h her , and procure her true Humility . For by ●he corrections , and contradictions which cannot be auoided by any liuing in a Religious community , I found my hart ●rown ( as I ma● say ) as hard as a stone , and nothing could haue been able to haue mollified it ; but by being ●ut into a course of prayer ; by which a soul tendeth towards God , and learneth of him the true lesson of humbling her-self . VVhich effect I finding by following Father Bakers plaine , simple● easy and sweet instructions , I was loath to change them for them I could not vnderstand . A●d for this reason by al the meanes● could imagin● I haue endeauoured to strengthen my-sel● by writing , gathering , and thus ( as i● some part of my papers i● wil appeare ) addressing my speach to our Lord. This way i● so plaine , and easy that a● long as the sou● hold●th Humilit● , it is impossible for her t● erre to her great incōueniency , at least in h● main point which ●s the loue of God. For i● less imports for smaler sins , her im●erfectiōs and errors or bangors , ● speaking of suc● as are accounted such by some precise an● exact persons ) as to ouershoot herself i● that in which another would haue c●m● off with honour , or some such point , n● way greatly to the purpose , as to any hinderance to her course . Yea by these things ( I say ) she rather gaineth then looseth since many time● they are a great occasion of Humility to her soul , which much aduanceth her , and is aboue al cheifly necessary for her . For loue to God , and true Humility increase the one the other and are inseparable companions . In fine as to the point of following Prayer , when the Superior as that time would otherwise imploy her which I was speaking of before . I say that after the soul hath been some goo● space pract●sed in that exercise The Superiors cannot hinder her in it by imposing that which to them seemeth fit : And the s●ul w●l haue no desire to resist them neither can shee do it without a check from God Almig●ty . For no impl●ym●nts which Religious women haue in Religion can h●nder them ( after they haue had a good entrance ) that the Superiors can impose vpon the● , for if they pray not a● one time thy can easily pray at another , or best of al pray with the work it-self , and make the work their prayer . This therefor being so that Fa Baker did this at fi●st , but as a shift in the beginning , there is no iust caus to find such fault with it , he doing it for these two rea●●ns . First , becaus some cheife Superiors had so poor an opinion of Prayer , that they thought they did God good seruice when they hindered them , who seeme to make esteem of it . The other reason , becaus tho●e he gaue his instructions to , and seemed to him most fit for them , were likly to come into place of Authority ; and thereby were not only themselues to suffer much by the continual opposi●ions they were like to find ; but also were to beare a great part of the others Burdens which were more feareful , and had been a lesser time practised in the course : who yet were likely ( if they were encouraged ) to prosper very wel in a spiritual , and internal life . These two were I say in part his reasons , which made him go so far in this point . And yet we that had these instructiōs deliuered by him , had them with such circumstances that we could not possibly take liberty in any thing that was contrary to our Superiours minds by his Books , or words . And verily I may with a safe conscience affirme , that if I would neuer so fain , I could not find any thing in his bookes , nor in any of this i●structions , on which I could ground my-self ( without a check in my conscience , for doing the instructions wrongs ) to neglect , omit , shift of , or sheightly to performe any thing of my Superiors commanding , or ordaining . Nor could I euer inferre any thing out of them , but that they tende only , and wholy to humble the soul ; and vrge her to seek , desire , and rest in God alone . And this I dare affirme vnder al the Oaths in the world , if Iustice by lawful authority should exact the same of me . For not any book which he hat writ hath euer tended to any thing els , then that we should liue with al submission and subiection to God , and our Superiors . And if he had taught ●he contrary , an extraordinary effect of it would haue appeared in vs before now , we hauing been dealt with ( being our-●elues in authority ) as we haue been ; And ●ndeed in such maner that no humain in●tructions could haue inabled vs quietly to ●aue supported the same . The grace of God only , and tending to him by the way ●f loue could do it ; which so humbleth the soul that no difficulty , or disgrace can ha●pen which she expecteth not , and ●herefor is abled willingly to embrace the ●●me . Verily I can affirme this by mine own experience that a crosse word , or a slight reprehension befo●e I was in this course was more insupportable to me , and did more disquiet my mind , then al the diffi●ulties and disgraces , which haue faln vpon me since , haue done . For now me thinks though I be neglected by the whole world : By flying to our Lord he easeth me of al my burthen . And as I haue desired to haue no friend , or comfort but him so it pleaseth him , neither in doubts , feares , payns , disgraces , nor any other miseries ( whereunto this life of ours is so subiect ) to reject me . Only he exacts of me that in al the con●radictions he sends me I humble my-self , and be confident of his help ; which , if I do so , I shal be much more sure , then i● in mine own hands● had a most absolute power to help my-self . And this humble confidence maketh ones way so cleare that the soul hath few , or no questions in many years , though they haue such very neere that are neuer so wel able to resolue them● This want o● questions is almost al the ground of difficulty between these souls and the Confessor , who thinks himself neglected t● haue souls haue no more bu●ines with hi● then in meere conf●ssion . But I know no● how the souls can ●elpe it , though there●by they should offend the whole world It seemeth to some a great presumption● that the soul seemeth ●o think her-self f●● to guide her-self , and al●o by it they in●ferre that she sleighteth others though he● Superiors as not fit to gouern her , so ignorant do they think shee doth esteem them . But God and her own conscience knoweth that none of these things are the cause of her being so reserued , as indeed she is , vnles she be asked by them : which if she be they wil see that she doth not in any kind sleight , or neglect them ; yet in speaking she vseth discretion where and to whom ( for one Superior may be fit to be treated with in one point , and another in another ) which none can iudge or tearme a breach of Obedience , and yet this is the furthest that euer Fa. Baker taught . And who would not think it a meere folly ; if I out of pretence of Obedience , and greater Perfection should treat with one in matter of conscience ( in which I were doubtful ) who had such di●●iculty with me in his na●ure that he were as little able to iudg in my case as I were in mine own . For my part our Congregation giuing leaue for it , and wanting those who are able to iudg aright in my case ; as wel as in others . I should do not only my-self an iniury thus foolis●ly to go to work ; but also him , whom I should thus treat with vpon these tearmes . VVhich foolish proceedding is not a proper effect of true Obedience , but rather a phansy , and meere folly . O how far is it then from Fa. Bakers meaning to teach , or allow of any thing which may sauour of disobedience ! It is true that that which those tearm Obedience , who draw it to nothing , but a meere politick course ( that leaueth by the practise of it in a soul a poor effect in comparison of that which by the vow of Obedience , God and the Church intendeth ) serueth where it is practised to keep better order then where there is no Obedience at al ( which God knows in these dayes is too ordinary : ) for opposing against Superiors is a course which cannot stand without great inconueniences For if God require that seculars should obey the Prince , and the Laws of the Realm , so far as it may be done without offence to his own Laws : and if it be required of them that they pay taxes which are by the King vniustly exacted : What shal Religious persons alleadg for their defence , if after the vow of Obedience they resist , and withstand their laweful Superiors in what they may iustly exact ( as we ought to iudg al to be that is not apparent sin and offence to God : ) and better it is to obey in neuer so imperfect a maner , then to cont●nd , and withstand Superiors vnder what pretence soeuer . For though it be true that some great saints haue afflicted their subiects , and mis-vnderstood their proceedings : yet we shal always read that the good subiect neuer sought for other remedy then Patience expecting ( for their clearing in the matter ) God Almighties good wil , and pleasure who permitteh this often to hapen without the fault of the subiect much lesse of the Superior who may do that in iustice which we subiects are not able to comprehend the cause off . Neither need we trouble our-selues with thinking of that , but regard God in all and walke solicitously with him : and then wil al turn to our good , and God wil infailibly teach vs true Obedience which is a vertue that maketh our life in some sort to resemble the life of the Saints in Heauen . For they in al regard God , and are totally subiect to him . They greiue not to see others in higher degree then they , but see it is iust it should be in al things as it is they praise God in al the sins they see committed in the world & are resigned , though they hate sin , And wonder to see such a Goodnes as God is so forgotten by men , and so litle sought after by aspiring through loue towards him . This they see , and yet they remain in Peace ; and : so shal we ( thongh in a far inferior maner if we perporme Obedience as we ought , and obey God as readily as the shaddow followeth the body ; by which course we shal become truly happy . And this is our end of coming to Religion , and if we do comply with our obligation in this kind we shal liue quietly and dy confidently ; for the Humility that is in this practise wil carry vs through al things . This way of true Obedience , and subiection to God in al things , is a way which though we walk as it were vpon thorns by reason of the contradictionss , temptations , pains , and afflictions with which those are tried that must be his true friends : yet the regard that the soul in al hath of him , and the loue which by al increaseth in her , maketh it seem to her that she walketh vpon Roses in comparison of the difficulties she suffered when she sought her own wil , by following it , and seeking her own ease , and honour . This is that Obedience which Fa. Baker so much commends , and wishes souls to make right vse of in there Obedienco to Superiors which is so immediate a disposition to it , and so great a help to strenthen , and perfect it : and which if we neglect in vain do we pretend to practife that towards God. For their ordinances , and orders are a most certain argument of his wil : And nothing wil he bid a soul do contrary to them . And if it should seeme otherwise to the soul , yet by his own words she would know that she were to stand to their iudgement til he altered their minds , which he always doth , if it be according to his wil , and necessary for his honour that ) the Superior condescend . This I am confident he doth teach , and hold ; and neuer other doctrin did I euer hear him affirme , and what might be construed in a contrary sense was but to condescend to the imperfection of beginners : who if they had been held to such precise Obedience , as some would exact of them , they would haue been in great danger neuer to haue obeyed rightly at al. For by exacting vertue and the practise thereof aboue the Grace and ability of a simple beginner ; they make Obedience and other vertues seeme to be by practise an intollerable burthen , and they by this means also faint in their way euen in their first beginning . VVhereas if they had been to do things with discretion they vould haue been able to go faster on euery day then other . And this one point is of sueh moment that for want of the true practise thereof , it commeth many times that the burthens of Religion seem so heauy to good and wel meaning ●ouls . And in this point do most men differ ●rom Fa. Baker in their direction of souls more them in any other point . And if this course had not by him been held with me in an extraordinary maner ; and that he had not daily for a long time encouraged me not to be daunted with my sins , and imperfections , ( assuring me that it would al tur● to my good , if by prayer I would endeauour to tend to God , and vse the bes● means I could ( yet with al possible patience with my-self for my defects ) to re●forme my-self in al inordinate affection● to created things and this more by quiet●nes then extraordinary force . ) I know no● what would haue become of me . By thi● means ( I say ) diuers imperfections t● which I was subiect ( and which I defit●ed , yet could not at first reforme ) fel of b● little , and little : wh●n God Almighty , di● ( as I may say ) see his time . VVhich wa● a quite coutrary course to that which wa● extolled by al that euer I met with befor● Who can giue for th● most part no othe● aduise then to ouercome al things by forc● and violence . But God did sh●w to me plainly in read●ing Fa. Baker Books that my way was t● ouercome my-self as I could , not as 〈◊〉 would ; but expect Gods good pleasure 〈◊〉 it . And then when he pleased if I did 〈◊〉 best , I should by his Grace get the better 〈◊〉 that which with al my industry I was n●● able to ouercome . VVhich made me 〈◊〉 clearly my own frailty , and how little 〈◊〉 are able to do of our-selues ; yea indeed euen nothing that is good . For when I haue been able to overcome my-self in a thing many a time , yet when I haue thought my-self thereby secure that I was able to do it again , I haue failed more then euer before , which maketh me neuer dare to presume of my own strengh in any thing how little soeuer it seeme : for if I do I am sure to fail . Another thing besides this point of Obedience ( by a certain persons means ) is much feared in vs by our Fathers : And that is that we sleight , neglect and contemne al books , and instructions but Fa. Bakers ; ( VVhich is as God knows ) quite otherwise . For though ( as may be gathered by what I haue heere collected and noted ) I do arme my-self by al the means I can imagin against those Obiections which are made by those of contrary ways that I may hold on my way which seemes to be so proper , and fit for my desired estate which I haue taken vpon me by my profession ; I haue no reason to alter for ways I am not able to vnderstand ; my conscience being ●atisfied with this I am in : and my Supe●iors neuer yet condemning the same . Yet ●s I say I am far from sleighting other instructions ; but hold they are very good for ●hem for whom they may be proper , which they do not seeme for me . Because the more I read , or hear of them the more confused● & without coherence they seeme to be . Fo● I find nothing but saying and vnsaying as i● seemes to me , as in one place vrging mos● vehemently the necessity of mental prayer● and in twenty other places making it a mos● impossible thing to giue ones self to praye● without more endangering our saluation then before . And where they treat of Obedience they treat of as it seemes to me in such ma●ner that it is almost impossible to find ou● how , or which way one may performe 〈◊〉 in any certain , or quiet maner . But th● more they speak of it , the more impossibl● thing they seeme to make it . And verily● could neuer put it together to make othe● sense of it do what I ●an , then to draw i● to this : ( as they expres it , ) that it is a mo●● seruil thing and much like that where wit● s●ruants are subiect for fifty shillings a ye● in the world , and no further effect coul● come to me by the practise of it ( as th●● seem to meane ) as to any true knowled●● of God , or my-self , then would haue com● by my being a seruant in the world , on●● forsooth by reason it is performed by vs i● vertue of our vow of Obedience , whic● makes them acts of greater perfection an● consequently of much more merit . But th●● is a subtile point fitter to be disputed then n●eessary to be beleeued . For I know , and that by experience that it is possible to comply with our external Obediences and performe them so that the Superior shal haue one in good esteem , and be able to discouer no great defect in our performāce of them : And yet th● soul as far from knowing what true obedience is , as she was when she came into Religion , performing them al that while but in a natural maner , of which proceeding nothing can be expected but a natural effect . Pride and disob●dience encreasing daily in the soul , which is an entrance ( if God preuent it not ) to vnspeakable inconuenience . But yet though I could draw no sure , and solid ground , for a soul by Obedience according to such instructions , yet the defect may be in me as to those ways , and not in the instructions . For some haue affirmed they find much good by them ; of which I am exceeding glad . For so souls may liue Quietly , Obediently , and Humbly in the howse , it is al one to me by what mean●s , or by whom God Almighty doth it . And there are some in the howse that I should adu●se rather to read such instructions then Fa. B●kers ( if I were worthy to giue aduise , ) And this I would do if they we●e both priuate men , but much more now these instructions are deliuered by the Confessor whose place deserueth an extraordinary respect which to my powre shal euer be giuen him , or any other in his place whosoeuer he be . But yet I must needs say that of al in this howse I could neuer see , but one who could discourse , and distinguish his points in , and of Obedience , and draw out of them a setled quiet , and satisfactory course , but that when he is gone they be as far to seeke as they were before in the vnderstanding of it . For another wil expres it in another maner , and so vnder al while they liue they must as it were begin again . This therefor was that which made me so affect F. Bakers instructions at first when he deliuered them : because I saw they were grounded vpon God , ( not vpon him ) who could neuer fail whatsoeuer became of him . And by this regarding God in al , and doing al out of Obedience to him ; our soul becometh so humble , that it liueth in a maner , as subiect to al she liueth with as any one can be to any Superior in the world . She troubleth not her head disputing how , which way , and in what maner she shal obey in this , or that : but she simply obeys in al as far as her frail●y wil permit , and as willingly would she be the most abiect , and most neglected in the howse as euer she was willing to do any thing in al her life . For hauing recours to God maketh her insensible to those things so fat as may stand with flesh and blood . And God doth send , and giue a soul that seeketh nothing but sincearly to loue , and please him ) such occasions to humble herself ( which to none can be seene ; becaus the knowledge , and cause is wholy within herself ) that it is of more force to humble her then her being neglected of al the world would be ; though that be also a great help and a great fauour of God. For her soul can neuer be pure , and free for the ascending to the praise of God , til it be very humble , which the more a sonl endeauoureth to be , the more Peace doth she enioy , and the freer accesse doth she find to God , and the lesse impediments between him and her soul. For this true Humility , and Obedieuce to God which Fa. Baker doth so vrge a soul to in al his Words and Books is an immediate disposition to that which S. Paul wished to vs. VVhich is that our conuersation may be in Heauen . And neuer was there such perceptible friendship loue , and correspondence be●ween any in this world ( how great soeuer their loue might seeme ) as there is between those souls , and our Lor● , and his Angels , and Saints in Heauen . VVhich though it be not so perceiuable to sense as the other which is founded vpon that alone ; yet by Faith , and loue the soul doth more plainly , and certainly enioy it , then we , can be certain of any thing which with our co●poral eyes may be seen : and such a confidence doth accompany his loue that she desireth not to be more certain of any thing . She can wish , then that she dependeth wholy of her God alone : whose wil is aboue al mast deare to her , and to whom she often cryeth out in her soul with the glorious S. Augustin , saying : That al that aboundance that is not her v●ry God him-s●lf is to her , but extreame penury . And therefor she feareth not any want of temporal mean● . For she accounteth it too great an happines , and honour that by the want of that which is necessary for the sustenance of nature , she should haue the occasion the sooner to enjoy him her only desire , whom while she liueth here she cannot fully enioy : Becaus noue can see God● and liue , til which be granted her al thing● seeme as nothing to her . For she longing and sighing only after him nothing can comfort , or satisfy her soul while He giueth not him-self to her . Yet in this banishment she remain●th content , becaus Hi● wil is by her euen in this life preferred before her owne . Although those instructions before by me mentioned do much seeme to be like the Iesuits as I gather by their books , yet I hold them to be nothing so intelligible as theirs , but more confufed by reason he would bring these , and Fa. Bakers into one , & make a cōpleat life for a soul out of both . VVich if he ( to wit the Compiler of those instructions she much misliks for contemplatiue souls ) can do for his own vnderstanding , and practise : yet I shal think he wil find few that wil be able to do in it as he doth ; but wil confound one with another , and he able with quiet and satisfaction to practise neither . For those that cannot vse any discourse to be held to it , it doth them little , or no good . And those that can do nothing but by the means of discourse wil profit as lit●le by other ways . Now for my own part I do profes I could neuer find good : by discours● neither did I stand in need thereof . For it was an easy matter for any that could haue giuen me instructions for the way of loue ( which is by the exercise of the wil ) to persuade me that to loue God , & seeke after him alone was a most happy thing , and that it alone was able to make me truly happy : for I did desire this exceedingly of my-self , and was very desirours to dispose my●self for such a course betwixt my soul , and God as might make me mo●t pleasing to him : and make me not as I then was such a stranger to him . And this I thought was by me to be brought about by a means which I was very defectiue in ; And that was by asking of questions of those who were most l●kly to tel me what I should do to compas this my desire . Which I , failing in , and when I did ask was yet as far from knowing as I was before , I thought to get it by reading , and the more I read the les I did vnderstand : which made me almost quite out of hart . But going to Father Baker almost in a desperate case : He told me my way must be by Prayer● for which he gaue me some instructions according as he deliuereth them in his Ideots Deuotion , and refer●ed me for the rest in that point to God. VVhich he doing , and giuing al other instructions for other things sutable : I found presently that course of l●ue which I so much desired . And though I went so simply to work that I desired to know nothing , ( ●or curiosity in read●ng those things which help to this course is very dangerous though in thems●lues they seeme but simple , ) yet God did make al things to me so plain that was necessa●y for me to know , that I wondred to see such an alteration in my soul. Yea by may saying the diuine office ( of which meerly by my extraordinary , memory I had gotten a little vuderstanding ) he did so enlighten and instruct me , that no industry of mine own could haue attained such knowledg ( for this my only purpose of louing God , and humbling my-self ) as I had euen thus for nothing ; for my pains , and industry was so little that it was not so much as to be esteemed . And thus God of his meere Mercy dealeth stil with my soul ; for which if I by not humbly grateful , no punishment is sufficient for me . But I hope though I be so frail and weak ; yet his Grace wil in al assist me which I beseech you to begg of him for me . It sussiseth not for the soul that there is in God himself whom the soul seeketh after ) Simplicity , or Vnity : but there must also be al possible Simplicity in the soul herself , for the making her fit to treat with God , and thereupon become vnited to him . The more simple or one that the soul is ( which is that the more she is free and rid of al thoughts of creatures which cause multiplicity ) the liker is she to God who is simplicity itself , & the more apt , and worthy to become vnited to Him. And therefore al the cunning , and industry of a spiritual maister should euer be by al lawful means to rid the soul of al multiplicity incombrances , blocks , and al other things that are enemies to the forsaid Simplici●y in soul. And indeed every image o● a created thing is an impediment to the said simplicity ; And therefor is to be reiected at such time as the soul is in case to apply it-self immediatly to God. He that is a true spiritual Maister wil in such a case take great heed how he lay any thing on the soul least it caus the forsaid impediment . Euery soul of her own nature is apt to contract multiplicity , and impediments enough : and if she haue withal a Master to deuise , and lay more on her how can she be but held back , and be indisposed for the said perfect immediat treaty wi●h God And one only impediment is impediment enough , and hinders al. The spirit of Simplicity doth bring , and caus much Peace in the soul for tending wholy towards that one thing which is o●ly necessary ; It maketh the soul as insensible as it can towards al other things digestin● and passing ouer with patience vnkindnes● & iniuries , whereby her life becometh pro●perly a life of Patience . Also as this simplicit● is grounded vpon plain , and simple instru●ctions , so is it , and must i● withal be as we founded vpon simple , and plaine dealin● with God , and Man. Simply intending Go● and auoiding al double dealing , and al v●due intention . A true spiritual life should be one ●on● continued thread lasting from the time o● his conue●sion to the end of his life . Saint Paul reprehendeth those who are euer learning , and neuer ●ome to the perfection of knowledg . Such are they who yelding to temptations loose their supernatural light , and fal into a state of lesse light which is more natural then fupernatural and ●therefore is but darknes in comparison of the other light , and always is deceitful and erroneous as to the ●inding of the right way towards God. Whereas the other said internal light within then proceeded from a Superior caus or guift that is more supernatural . The things absolutly necessary for those who shal begin , and prosper in a true spiritual course are these that follow . 1. INstructions proper for a contemplatiue life . 2. Secondly , an aptnes to vnderstand , and practise the said instructions aright . 3. Thirdly , a great couradg to withstand al temptations come they from within , or without that might draw her into multiplicity from simplicity : & especi●lly seare w●●h soon draweth one into the most pestilent multiplici●y that is maketh one more blind euery day then other ; and consequently into more d●ffidence , whereby they are made almost wholy incapable of conuersing with God , vnles God shew them their errors , and they begin again : which is a hard matter to do , if a soul haue once lost her light : which God I beseech him deliuer al capable souls from doing . For it is the greatest ingratitude that can be offered to God , and none but God can tel the miseries , perplexities , and difficulties that attend on such a soul al the days of her life , as Saint Angela doth testify with terrible words . 4. Fourtly there is necessary in the soul a good , and right iudgment for the vnderstanding of things a right For els the soul wil erroneously vnderstād al things though neuer so plain . The more she knows the farther she is to seek , and the more errors she falleth into . And better it were if such souls could be known ( which is almost impossible til they haue had some knowledg of a spiritual life : for many times they seeme to haue a greater aptnes then the most capable souls , and a greater inclination towards God then others ; and yet run into errour , and are in danger ( do what they can , that h●ue the care of them ) ( to breaks their brayns , or ouerthrow their bodys ) that they neuer had spiritual instructions further then for the Actiue life . 5. Fiftly , a great capacity of tending towards God by the exercise of the wil : which being prosecuted together with true mortification of themselues wil bring● saith Blosius , to a mystick Vnion , and ●perfection in time conuenient . Of those that haue al these conditions there are yet great difference : for some haue more aptnes , and find les impediments then others , and some haue more light , and others les , as it pleaseth God. Yet those that are most bumble , and faithful to him though they seeme les cleare are the most pleasing to God , who be blessed by al. Amen , The Obseruing of the diuine cal , which indeed should be , and is the very life of a spiritual life , Is by most spiritual Maisters now a days turned into a scorn , or scoff . And therefor no meruail that true spirituality should in these dayes be so rare , and almost vnknown . Nay if a soul giue but her-self to prayer she shal haue an hundred enemies one obiecting against one point , another against another of her proceedings . Euery one ( according to their spirit , and humour ( desiring to reforme her in they know not what themselues ; which if she be moued with , no other effect is like to come of it , then happened to the Painter who altered his work so long , and often that at last it had neither forme nor fashion ; And al other that had procured this alteration in the picture ( which at first was a very good one ) called the workman fool for his labour . The Application whereof is very plain and proper to our purpose . 1. First . There is difference between Vnity , and Vnion : for as Vnity is but one thing , so vnion is a coupling together at last of two things . 2. Secondly , simpl●city is a singlenes , or being alone , and simple is single , that is a thing alone . And therefor simple , or single● and one or simplicity , and vnity is but the self same thing . 3. Thirdly , multiplicity is a many foldnes of things , and two , or more diuer things do make a multiplicity ; but one thing● & les then two wil not make a multiplicity , God and a creature both though of together as distinct things are a multiplicity : not becaus the apprehension of Go● being apprehended but acco●ding to Fait● but becaus of the thinking of the creature , not as in God ( for then it would caus no multiplicity ) is a thing distinct from God ; and a creature alone thought of without any apprehension withal of God if it be not to be tearmed multiplicity ( which it is in the takings of mystick Authours ) yet is it not most certainly the simplicity in soul that is required for vnion with God. 4. Fourtly , God is but one rhing , or an Vnity , simplicity , or a singlenes . For though al things , and al diuersity of things be indeed in God ; yet they are al of them but one thing in him . Yea whatsoeuer thing , or things be in him they are God himself . God was , and is that one thing ( which our Sauiour defending S. Mary Magdelen said to be ) only necessary . The imperfect Contemplatiue spirits , who commonly in their external businesses are in their interior ful of multiplicity ; do yet for al that when their businesses are l●id aside , and they betake themselues to their recollection at the season proper for it● ( in regard they haue as it were a natural , and habitual propension towards God , and his immediate presence with a loathing , or at least neglect , or disesteeme of al creatures as to any affection to them ) easily surmont al multiplicity of images that could be occasioned by their precedent imployments , wherin their souls had neuer fixed their loue : as who were not , nor could be satified , or much delighted with them . Al the spiritual men in the world are not able by their instructions to make another that yet of herself it most apt ●or it to become truly spiritual , without the schollar herself do withal carefully obserue , and pursue the foresaid Lghts and Cals , as her primum mobile , or first mouer● And to say● Tak● al your instructions from without , is al one in effect as to say ; Tend not to Contemplation For God , and none but He is the true , and immediate Teacher , and Directour in the most obscure and supernatural way of Contemplation . Yet here ● would be vnderstood that vnder these tearmes of diuine interior Lights , Motions , and Cals which I take to be the ro●t , and cause of al her true Obediences , and other good needs : I intend , and comprrhend al Cals through other obligations as when th●y are otherwise commande● by the vniuersal diuine Law natural , o● positiue : by the Church , or o ; her huma● Law , or by the wils of Superiors . And ● true spiritual Man should do nothing bu● out of the said root , or cause which is th● diuine Cal. A supernatural Discretion is miparted b● God to a welminded soul that disposet● her-self for it . which disposit●on consisteth ●hiefly in the vse of abstraction , and praier . This is the light by which God guideth ●ouls which he leadeth to Contemplation , ●nd thereby teacheth them what is necessary for them to know , or do externally or internally : so far as conduceth to the ●aid end . Simple , and vnlearned souls by ●he said light come to find out those internal ways most obscure of themselues ; which no man though neuer so learned ●nd acutely witted can discerne , or find ●ut of himself . The most spiritual man in the world cannot instil this light into another . Al he can do is exteriorly to teach a soul how to dispose her-self for it . And as a soul that hath neuer so great a capacity for it ( speaking ordinarily ) cannot find it out without the help of some experienced person ; so one that hath no aptnes for it , al the teachers in the world cannot put it into her . And those that haue the aptnes can neuer find true comfort , and satisfact●on , but in con●emplatiue instructions , and being once wel instructed wil find al things preach them to her in their kind , nor wil she vnderstand any thing she reads , or hears but in that s●nse , if it be to any purpose . Finding that to be her only secure way , and al things to helpe her thereunto , if it be not her own fault , how much soeuer the fore mentioned medlers mislik of her proceedings , and misinterpret them . So one that hath not that aptnes wil misvnderstand al , or most of those instructions and wonder how they can be practised without falling into this , or that error , and taking this , or that liberty by them thus measuring others by their own vnderstanding of things . This was always thus , and euer wil be , be the persons neuer so holy , God permitting it for the exercise of both . I mean only amongst women : for men though they should be defectiue in practise yet they haue it by speculation if they be schollers And verily I am of Saint Teresaes min● that learned men are not so apt to put sou● out of their way , as the vnlearned are● For if the vnlearned be spiritual , and no● truely spiritual : it is ineredible the Martyrdome that a Contem●latiue soul hath t● vndergo being vnder his chardge , and young miracle it wil be for her ( if she ha● not many to encourage her ) to hold t● the instructions proper for her , and which only she can prosper : and out o● which if he should put her , he would b● the first but only her-self that would b● weary of her . But if she hold patience ●● wil faire with her as it did with S. Ma●● Magdalene , that our Sauiour wil answ●● ●or her , as far as it is conuenient for her ●btayning the best part , which shal neuer ●e taeken from her . Nothing is more improper for a Con●emplatiue soul then to contend , com●lain , or iustify herself , al her remedy for ●he most part being to come from Silence , Prtience , Humility and Resignation . I except where iustice doth require a simple re●●tion of the Truth to Superiors ; when the ●ood of her own , or other souls in the ●owse requires it . And that she must neuer do suddenly , or out of passion , or auersi●n , but it behoueth her to consult the matter often and seriously with our Lord , and in the meane time to behaue her-self humbly to the party , or parties and do them both with God , and man al offices of true charity she can . The supernatural light , or discretion is to be nourrished , and encreased by al the external helps that can be afforded . And great heed is to be taken that it be not obscured , or destroyed : as God knows it may easily be , if we look not wel about vs. And the least mote of darknes defeats the whole sight , God permitting it for our ●●nnes , and negligences when it happe●eth . This light is commonly neuer giuen but where the internal senses are naturally adapted , and made proper for the receiuing , an● vsing of it . And therefor extrauagant imagi●nations though otherwise neuer so deuou● or of neuer so retired natures are vncapabl● of it : yea are in manifest peril to mistake● at least of making right of vse of it , misap●ply , and misvnderstand ( to their gre●● preiudice , and others great inconuenie●●ce , and trouble ) this doctrine of the diui●● C●l . And better it were , if it were pos●●●ble , that such souls should neuer so mu●● as heare of the diuine cal . This confirmes that old prouerbe whic● sayeth , one mans meat is another mans pe●●son , and so it is in this . For a soul truly a●● for Contemplatiue instructons can n●●uer find any solidity , or certainty in a●● other thing then this of obseruing of 〈◊〉 diuine cal in al things ; and finds that it 〈◊〉 at hand at al times , and al occasions to ●● her guide , and directrix ; ( such a capaci●● is there in our soul to haue relation to G●● in al cases , and in particular it is necessa●● in doubtful cases . For where he determ●●neth ●t by Obedience , or necessity , it we●● to tempt him to desire Him otherwise 〈◊〉 declare his ●il to vs , ) so as I say that 〈◊〉 the soul can find no comfort , or certain● in any other instructions so on the othe● sid nothing is more perillous to be mi●●vnderstood by those that haue not an ap●●●es for a Contemplatiue life , or the inter●al exercise thereof , though otherwise ne●er so good souls , and of neuer so good ●eaning . None are capable of rightly vnderstan●ing and practising this instruction of the ●iuine cal , but they who are resolued to ●eny themselues in al things , and who ●ittingly , and willingly adhere to no crea●●d thiug : for if the so I do willingly re●●in an affection to any thing she is at a ●op , and can go no further . For God must ●e sought , and loued wholy if we desire ●nd endeauour to arriue to perfection . This obseruing the diuine cal was that su●●●ly which S. Augustin speaketh of in his ●onfessions , where he lamenteth his case ●f darknes , and blindnes before he had ●●uen himself wholy , and seriously to the ●●●uice of God , and to obseruing , and liu●●g according to his Iustice. These are his ●ords . And I was not then acquainted with ●●at true interior Iustice which iudgeth not by ●●stome , but by the most righteous law of Al●ighty God. And certainly the better dis●●sition the soul is in of liuing and walk●●g in this light , and according to this Iu●●●ce , the better wil she prosper in a spiri●●al life , and the more cleare wil her way 〈◊〉 , and the les peril of erring ; for it is the ●ay of Humility , And no●e but the hmuble can walk in this light long , or find a●● gust therein . They wil either leaue the light , or t●● light wil worthily leaue them if euer the● had it . Thaulerus saith that God rewardeth 〈◊〉 works but his own , the purer our inte●●tion is in doing suffering , or forbearing , t●● more is it His own , and the more perfe●●●ly a soul complieth with her duty to wa●● God ( in that maner that he exacteth of h●● and is proper to her state , and the gra●● giuen her ) the more she pleaseth God. A●● in this respect it is truely said that Ob●●●●ence is better then Sacrifice : for we do ne●● fo much , if it be not that , and in that m●●ner God requireth it of vs ; we shal 〈◊〉 in blindnes and find no peace in our so●● for God hath ordained a certain way , 〈◊〉 means for euery soul , for her walkin● and profiting in the way of Perfectio●● And in that only wil they find their p●●●gres to consist , to obserue what it is 〈◊〉 exacts of them , and enables them to ; 〈◊〉 not what others do or can do , or h●● done . For as we al differ in face so ● we differ in the manner of our exerc●●● that are interior . As for example if 〈◊〉 who is of a free nature , and can ●●●dure , little abstraction should force 〈◊〉 selfe to as much as those who are of s●● ●nd retired natures , and ●o recollect her●elf in time of work , and other times , ●n which by order of the howse she is to ●eep silence ( which exterior silence she is ●o obserue ) shee would but hurt her ●ealth , and it may be her lead , and not ●●el be able to recollect her-self then , nor ●t the time proper for Recollection , and ●o loose al for want of discretion . Where●s if she should do what she is able , and ●o more , and abstract her-self by little , ●nd little as God shal increase his grace , she ●il in time be enabled to that which wil ●e sufficient for her , and God wil require ●o more but what he hath giuen , which ●ow little soeuer it be , we ought to ac●ount it more then we deserue , and em●loying that wel he wil inc●ease it , who 〈◊〉 more willing and desirous to giue then we can be to receiue . If we line so reti●edly as he wil enable vs , we shal easily ●erceiue what he doth require , and exact of vs in euery thing : for we being Reli●ious are by Obedienee , and necessity for ●he most part disposed of ; and for the rest we haue God always present to consult with , and when we cannot by that means ●e resolued he wil shew vs how , and where ●e shal otherwise be resolued . But those ●h●t go the way of true Humility , and ●ortification wil haue few questions after they are wel grounded , and instructed 〈◊〉 a spiritual life . For , for the most part 〈◊〉 questions do but tend to the winding o●● selues out of some Cross or Mortificatio● or easing our mind of some di●ficult● which wil if we yeeld thereto but put o● our eyes , & consequently put vs out of 〈◊〉 right way . Yea though those we con●● with be neuer so spititual , or vndersta●● our case neuer so wel , and of these I ha●● been most affraid of al : for from oth●● we can easily restraign our-selues , but fro● them vpon pretence that we may ease 〈◊〉 minds , and at least do our selues no han● if it do vs no good , we often cause 〈◊〉 prejudice and obseurity to our souls : 〈◊〉 yet when al comes to al we must 〈◊〉 that we do , if we wil be the faithful ●●●●uants of God , and profit in a spiritual 〈◊〉 If euer God do stand to his promise 〈◊〉 euer he did , and wil to al his promis● or granting when he is asked , and of op●●●ing to those ●hat knock : where , or wh●● wil he fulfil such promis more truely , 〈◊〉 certainly then in the case where a simp●● and sinceare meaning soul out of necess●●● and with al resignation , and humility b● at his hands the solution of that , that co●●cerns her for his seruice and honour , 〈◊〉 the saluation , and perfection of her-self his loue . The more a soul holds her-self to this light , and walks by , it the more her light encreaseth ; and the more she leaues this light and walks by another● seeming light , the more her darknes encreaseth . The cleerer this light is in her soul the better able she is to iudge what is the iust and most righteous wil of Alm : God in those things which Faith , and Obedience hath not determined : for what one is bound to beleeue , and do for saluation the Catholick Church , doth determine ; but what we are to do for perfection there be many different opinions ; yet al agree in this that it must be the way of Abnegation , but for the rightly applying of Spiritual and contemplatiue instructions to ones own particular . He is the only able teacher who is the most true ●oue , and light the holy Ghost , of whom the Authour of the scale of perfection writeth ●o his scholer being a woman thus . For grace ( which Fa. Baker tearme●h a cal ) shal euen ●each thee by it-self if thou wil● but obserue ●t , and follow it til thou come to the end , al ●hat is necessary for thee from time to time , ●or God alone can only teach this way . And of those who giue themselues se●iously to walk in the way of Perfection , ●aint Iohn speaketh thus . But you haue the ●nction from the holy one , and know al things , ●nd the vnction which you haue receiued from him let it abide in you ; and you haue no need that any man teach you , but as this vnctio● teacheth you of al things , and it is true , an● it is no lye . And as it hath taught you abid● in him . There are two reasons , or necessitie● why God himself should take on him , an● performe the office of a Contemplatiu● Maister . 1. The first is because he can and no● but he can ; for though the soul may hau● an instruction from another , yet is sh● to make vse of it but according to her i●●ternal Maisters dir●ction , and as if he , an● none other had giuen it her . 2. The second reason of Conuenienc● or necessity of Gods being the Teach●● is , that though man also could resolue doubts , and giue al directions both inte●●nal and external ; yet were it not only i●●conuenient , but euen impeditiue to her 〈◊〉 her way to Contemplation , by reason 〈◊〉 the solicituds , and distractions the so● would incur by such occasions as causi●● a life meerly of distractions . For in som● souls there do occur to be resolued fr●●quent , and daily , or howrly passage 〈◊〉 the forepart of a spiritual course ( espe●cially in the interior ) which of the●●selues are questionable : but such goi●● forth for resolution ●ould mar al in a co●●templatiue spirit , as causing a life meerly of distraction , and multiplicity , and those the most profound , and pernicious distractions , as being vpon meere internal matters : for solicitudes about the interior are the most preiudicial that are as to tendance to cōtemplation : becaus they most obscure the soul , and yet this is the miserable life of scrupulous persons . VVhereas the soul hauing always her Maister at hand , and that neerer to her then she is to herself , and He an infallible one , and a most quick dispatcher , al the mischiefs of the precedent case are auoided , and she satisfied in her questions with al sufficience , and security . Neither wil it be sufficient for the soul in this excursions that it is iudged a reasonable occasion to aske a question by him ●he consulteth : for if it were a thing wher●n God himself would haue resolued her , if ●he would haue had patience , or els that it were a thing that for her mortification he would haue had her ignorant in : she wil perhaps incur much obscurity for such go●ng forth without her internal Maisters●eaue ●eaue , and liking , and withal such a check ●n her conscience that she could with more ●ase haue endured the displeasure of al the world : then haue thus displeased her be●●ued , whom alone she desireth , intendeth , & thirsteth a●ter , and to whom to adhere , & in here she putteth al her cōtent & happines . Al he doth and permitteth seemeth mos● iust , and reasonable to her , and to liue interiorsly , and exteriorly according to the right Rule of his iustice , is al she desireth . These are they which ( our Sauiour said ) should Adore ●im in Spirit , and Truth , and of whom it is said , Al the glory of the so● is within , for the Kingdom of God is with●● vs , such a soul may truly say . I wil hear● what my Lord God saith within me . Th●● my most sweet Lord God be euer adored and praised , and sought after by vs al , an● blissed , and praised by al in Heauen , an● earth for euer , and euer . Amen . Thaulerus saith that it is as easy for o● that hath an aptnes for an internal life , an● wil be diligent , and obseruant in it , 〈◊〉 note , obserue , and discerne the diuine 〈◊〉 within him , as it is for one to discerne 〈◊〉 ●ight hand from his left . And it is plain 〈◊〉 our rule , that our holy Fathers desire that souls should obserue their internal 〈◊〉 and the tracts of the diuine spi●it who is th● proper Maist●r of the interior . And it but a meere natural course that we can 〈◊〉 by the meere instruction of man , fr●● whom only we haue our first help , a● instruction , and then the souls capable 〈◊〉 liuing a true internal life are to be referred to God the only Teacher of the way of spirit . And where it is obiected by those who pretend to be spiritual that following the diuine Tracts , Mo●●ons and Cals is perilous dangerous , and without al warrant , or security . It may be answered ( supposing alwayes an aptnes in the party that hath the instructions ) that as the power of God surpasseth the power of man ; so the warrant , & security of God which a true internal liuer findeth from God is far beyond the warrant of a mortal man : the warrant of one man being contradicted by another : that from God is able to stand in al the contrarieties , changes , and opposi●ions which happen out of the differing of al men in indifferent things : for as for other things God referreth the soul to the ordinary means he vseth in those cases . As for example for confession of mortal sins she most confesse them to a P●iest who hath iurisdiction ouer her , and for a true doubt she must not presume that he must resolue her by him-self , but she must aske according to discretion , and obedience ; and for her rule , and other obligations of Religion she must obserue ●hem out of Obedience to God , and su●e●iors , which being done , and also going , and walking the way of the cros , what warrant I pray you wil she need ( after her conscience is once wel setled ) from confessor or Superior . Wo be to those , at lea●t wo in this respect , that haue a confidence rather in men then in God. And those that praise so much the security of a soul that hath no other confidence in God at her death but so far as she is warranted by he● Confessor : for she cannot but by this means dy perplexed , and troubled . For to●day I haue a Confessor which wil warrant me● and to morrow another who wil doubt of my case . To day I haue one so precise that he wil warrant me in nothing , and to mo●●ow I haue one who thinketh he can pearse so far into al things that if I wil adhere vnto him , and no body els he wil● answer for al. He goes away ; and another who must assist me at my death com●th who is of a good meaning , but canno● pearse so far , as the other : He at first finding vs to feare , feareth too : We haue forgot our couradg vpon the others warrant going before , and fal into feare with him at the present : And yet ou● soul doth not alter before God a●cording to euery ones apprehension we meet with : if it d●d , or if this were al the certainty that were to be found between God , and our souls in Religion , we might bid al true confidence à lieu ( I meane those only who are apt for an internal life● for as for others I do not take vpon me to know their case ) and place our peace vpon that which is as changeable as the moon : to wit , the humours , and opinions of men in indifferent things . I haue had my-self a Confessor who though he had the largest conscience that euer I knew good man haue in my life , in what he pleased , yet out of the difficulty he had with me in his nature , and out of his aptnes thereby to take al I did and said in another sense then I meant it : he could , and did turn twenty things , which my other Confessors made no great matter of , into horrible mortal si●s , and would haue frighted me ●rom the Sacraments til I had setled my conscience according to his wil , and mind . VVhat was I to do in this case ? I h●d been warranted by three former Confessors two of which were my cheif Superiors & Doctors of Diuinity ; and now this present wholy doubted my case : he had ( as he pretended ) agrea●er reach into my case then al the rest , and they were simple to him in discouering truely the state of my soul. But should I in this case put my soul into h●s hands , who desired to know al that ha● passed ●n my life to informe him in some things he desi●ed to know ●out of pollicy thereby also to tye me to him self more absolutly ? Verily if I had thus put my-self on him , I had done great wrong to God : and I might haue bid farewel to al true peace hereafter : but standing to my former warrant , and giuing him the respect was due to him , and being reserued towards him , I haue hitherto God be praised kept my-self out of his fingers . And also by the grace of God hope to hold on my way in tendance towards God , thereby raising my-self ( according as his diuine Maiesty shal vouchsaf to enable me ) out of my natural feare to the lout of God , Who is only able to satisfy , and satiate our soul. And not as this my Confessor would haue had me to plunge my-self by reason of his words , and threats of my miserable state : which notwithstanding his apprehensions is so much , and no more , as it is in the sight of God , who changeth not his opinion of vs , as the humour of the Confessor may be : but imagineth vs according to what we really are in very truth . But these spiritual men of this kind would be so absolute that there is no power left in the soul thus vnder such to haue relation , or confidence in God , whereby those for the most part vnder them , if they be poor simple women , of how good spirits soeuer , liue miserable deiected liues : for it is their only way to bring their politicke , and absolute gouernment about . And ordinarily vnder this pretence they do it ; saying that there is no way to make this , or that soul humble , but to bring them into such feare , that they neither dare speak , think , or do any thing without their approbation . At least so far they must haue relation to them , as it may serue this turn to informe them of what is for their purpose : and then that soul is happy in their eyes , and they wil declare that they are so to others : that they may follow their example . Then the perplexity the soul suffereth they tearme a profitable pil to cure their disease with al. And the confusion they suffer to see thems●lues disloyal to God and man , to serue their Confessors turn ; he tearmeth a suffering for Iustice , and warranteth them , what harme , disquiet , or confusion soeuer cometh by this their doings to others , or themselues out of Obedience to him , he wil answere for it , and therin they haue done God , and their Congregation great , and faithful seruice . O misery , that al this should be fathered vpon holy Obedience the most noble of al vertues ! who sees not that this is a turn●ng of religious Obedience ( in those that simply desire to performe it ) to a policy abominable to be thought or named . O my G●d was this thy meaning when we vowed our selues to thee ! Or rather didst not , Thou say , be as wise as Serpents , and simple as Doues ? Thou didst not , say , be so foolish vnder pretence of blinde Obedience , that thou shalt not know thy right hand from the left . Thou bidst vs giue to Caesar what is Caesars , and to Thee what is Thine . By truly obeying thy wil , Law , and Euangelical counsels we grow wiser . But by pretending to practise Obedience , Charity , Humility , Patience , &c. in perfection before we be ripe for it● ( through perseuerant prayer , and concurrence of thy grace which do●h not such things suddenly ) we loose al , and liue in blindnes , and the highest we come to , is s●ruile feare , and meere folly . O happy are they to whom God giueth an aptnes for an internal Contemplatiue life , and withal some one who may instruct them in it . Verily the mos● part of souls in this howse● who haue been fit for it , haue been s●tisfied with so few instructions that in a manner they might be expressed in fiue liues . As for example tha● they Transcend Feare , and Tend to God b● the exercise of the wil , by which in tim● ( as pleaseth God ) al impediments shal b● remoued between God , and their soul● VVhich Blosius warranteth a perseueri● soul in his ●nstitutions very confidently . But alas those that are not in this simp● way haue such an apprehension of a spir●●tual internal life , and make it seeme so perillous , and dangerous , that souls would be frighted exceedingly to read their books , and hear their Sermons ( which cannot be auoided possibly ) if they were not armed with armour of proof by God , and those who liue in , and walke this happy way of simplicity : Which whosoeuer truly walketh wil not cōdemn much lesse contemne those who speake against it , but humble themselues in al things : knowing that others who liue extrouerted liues may be more pleasing to God then they & that for many reasons which they may easily conceiue . And yet it doth not hinder these , at least it ought not , from prosecuting their ways to which they are called ; and in which by God Almighties : infinit mercy they haue so many books of Fa. Bakers own writing , and transcribing to encourage , and comfort them in al the opposition which G●d doth permit only for our exercise , and not by it that we should be put out of our way through our defect in patience , which the very exercisers of vs would for the most p●rt be very sorry for ; if it should so happen , how soeuer the publick instrument and other speechs do sound to vs. For who can doubt that is a wise man that a soul that hath a good , and found natural iudgment , solid Contemplatiue instructions , many in the house that practise the same doctrine aright , and a quiet nature seconded with concurrence of God Almighties Grace , and goeth in al the way of Abnegation , and Resignation , should passe many years without cause of questions about her interior . For who doubteth , but the soul may loue God more and more euery day , and extend her wil as infinitly towards God as she can , and beare al occurring difficulties with as much patience as she can , and performe her ordinary obediences by the orders of the house , and particular ordinances of Superiors with as much relation to God , and out of Obedience to him as she can : and al this without any great questions . Yea , the forsaid course of spirit , in a manner taketh away al occasion of questions at least of intricate questions , which draweth the soul our of her interior more then into it . And by the way I say this , that those souls who are apt to aske questions though they be neuer so quiet , deuout innocent natures , or haue neuer so much wit , and iudgement they wil neuer prosp●r in a contemplatiue course , and in those instructions . And therefor wil do wel , and much better to take the ordinary instructions of these days : and it were wel if such souls neuer heard nor read ●ontemplatiue books , and instructions ; becaus they mis-vnderstanding them wil make both them-selues , and others also with them , to lay the defect which was only in them vpon the vnfitnes of the instructions for woman : for it wil seeme to them that they cannot possibly be practised by women without perils , and dangers vnspeakable : which wrong done to souls put out of their way by this means ( who would haue happily prospered therin ( redoundteh to the dishonor of Almighty God. But yet as it seemes to them that they cānot be practised without great danger : So those on the contrary who are fit , and capable for these ways see and experience how little peril there is in them : for can a soul be too humble , and loue God too wel ? No certainly . And this is al the course of this internal life , and to this only it tends , to loue God , and to humble our selues . Let vs therefor make that benefit God willeth we should by these oppositions , and contradictions we find and feel from ou● Order , to wit. To humble our-selues in al , and behaue our selues with al respect , and Obedience to them , as if they had done nothing . Let vs encouradge one another to this , and let vs not think God cannot be wel serued by any other course then this . For certainly the Iesuits who haue the perfection in their institute of the Actiue life , are in a very proper course for their kind of life : for that spiritual exercise which they yearly take doth them much good , and maketh them deale with the more pure intention in their action● , and affairs being also strenthned with a daily recollection w●● maketh them foresee many inconueniences , and thereby preuent them better then they who do giue them-selues to no such thing : for who can think but it helpeth a man much to proceed with the more prudence , when by a certain re●irednes he hath so much foresight of his businesses , and occasions . They haue also a setled forme or fashion in al their proceedings , and exercises which those whom they take into their order must conforme themselues to , how apt or vnapt soeuer they be for it in their nature And they hauing indeed the choice in a maner of al the prime wits of their schooles , are easil● able to find those , who are able to vphold , and maintain that politick maner among them . The main point of vpholdin● and maintaining of it being the exact Obedience which they require of al , and which al with one vniforme consent standing vpon , and performing , they thus as they do , vphold the same forme , and grow in al too hard for al other orders ; they being al in a manner diuided amongst themselues● and these of al nations standing against al the world for themselues . Besides the subordination is also much strengthned with the feare they haue , who desire to make any resistance how litle soeuer of being put out of their order to their perpetual in●amy and shame , and want with al of that which is necessary : which they are incident to who leaue this order . This I say helpeth them to the powre of disposing without any resistance of any vnder them according as it may be most for the temporalities , and honour to the order . VVithal they h●ue a great regard to the imploying of men according to their abilities hauing almost al the best imploiments at their disposing : ( and that is a great matter to the maintaining of their order in greatnes , for if they wanted aboundance of action their order would quickly fal into great desolation And this is the reason as I conceiue which maketh the Nunns of Contempl●tiue orders prosper so il vnder their hands● Becaus they put them into Exercises of discourse , and yet withal do not go about to bring their houses into that subordination which they haue amōgst themselues . And besids they can not find these poore women sufficient action to imploy themselues in : and therefor out of the Aboundance of wit which they get by that superficial recollection ; they deuise , and make for themselues vnnecessary , and vnprofitable action . And this was in the light of Truth certainly forseene by their founder Saint Ignatius , when he absolutly forbad them the care , and gouernment of Religious women : and with this his foresight I wish he had so prouided that they indeed had neuer medled , or vndertaken in this kind : for better it is ●or women to be kept in their ignorance whereby they would be the more easily ruled ; then to be puffed vp w●th knowledge so little for the good ( and so far short of what is necessary for the perfection ) of their souls . Yet Hospital Nunns make a good shift with their instructions : which sheweth plainly that those who follow their kind of sensible exercises without going further , or looking after a more spiritual prayer of the wil , must be held in much Action , or els they wil be apt to make a great stir . But in inclosed Monasteries action sufficient in this kind is impossible to be had , or found . And there●or I wish with al my hart that either this course were not amongst such , so much as known , or els that they rested not in ●hese first exercises , but proceeded to the most noble , yea as Seraphinus F●rmanus saith , to the Omnipotent exercise of the wil. Which if it were now practised in our , and other contemplar●ue Orde●s as it should , qui●kly would they surpas in knowledg , and al moral , and diuine Vertues those whose furthest pretence in these sensible exercises is but to do their actions with the more deliberation , and consequently with the more humain discretion ; which it gaiueth indeed ; but it is but in a maner a meere natural proceeding : only so far as it may be grounded in Faith , and Charity , it deserueth both more praise , and reward then a meere natural action . But how far those proceedings are from leading a soul to perfect Charity whieh is the end of our coming to Religion may be seene by the few ●aints which it now produceth . And though they haue a great aduantage by their vniformity in exercises , and their agreement among themselues ; yet this being generally accounted to proceed , and to be vpheld by policy ; it worketh no great effect for the most part , further then by it with al others , and against al others to serue their own turn : which is a quite contrary effect to that , which that Order produced when it was in its prime , by hauing in it some great Contemplatiues , and when they did so much good and were so beneficial to the whole world . And different also from that which our order and others were , when in like maner thay flowrishd with Saints . For then the honour of God was sought , and al Orders with one vniform consent did concur to the aduancement of tbat alone● They then applyed themselues to seueral exercises in the exterior euery one according to his institute ; some more easy , some more strict ; some of more action , and some of les . Yet interiorly their end was al one , that was to find God in their souls . And out of that , perfect Charity did grow in them by those internal exercises : They did euery one ( not out of custome , or becaus he was of such , or such an order ) as God did require , and enable them imploy part of their time in gaining and doing good vnto souls . Then there was not such sollicitous , entangling , and as I may so say sole care of temporalities , God taking care of them , and casting them on them . Then there wa● indeed , perfect amity without interest , or fond affection to their impediment of louing , and seeking God alone , who is that one thing which is only necessary . Then there was no exceptions of persons , but they were contented so Gods honour were aduanced by any as wel as by their own order or themselues . O Lord my God , if this spirit might be reuiued again how much would my soul reioyce ! If S● Benets , S. Augustin , S. Francis , S. Ignatius Children were al ( as perfectly as this life would permit ) vnited together , and did with one hart , and consent seek and labour to aduance thy honour , and praise , as our Founders do wish in heauen , then would the spirit of the primitiue Church florish , and thy torne , and mangled members of thy Church be healed , and perfectly set together again ; Then sinners , and hereticks would easily be conuerted by them to thee . Then there would be another learning then now there doth florish in our order , and others ; for thou by them wouldst speake who makest the tongues of infants eloquent . Then they by prayer conuersing in a familiar , and tender maner with thee would speak so that none would be able to resist thee in them . Then their iudgment would be so cleared that they would vnderstand most hidden mysteries . Then an howre of prayer would instruct them more fully , then an hundred years study cā do if they haue not in al things relation to thee the only true wisedom , and in whose light , is true light only to be seen . By louing thee , and dying to them-selues in al things they would become maisters of themselues , and al the world . Then nothing would moue them , nothing would affright them , becaus , thou wouldst be their cōfort , and stay in al things . Certainly there is a wonderful difference between the Obedience which a soul that liueth an internal life giueth to a Superior , and that which we giue out of custom . The fomer is slow at first and seemeth very defectiue therin : the other so violent many times at first that it cōtinueth not longt ; he former groweth more strong , and firme euery day then other , and the later groweth oftentimes a greather burthen euery day then other . Certainly a soul that pretendeth to liue an internal spiritual life , and yet hath not a great esteeme of Obedience , is much to be feared , and in great peril of errors ; yet that which in these days is tearmed Obedience , I do not mean : for I knew one who hauing a Confessor that had much difficulty with her though he a●●irmed that it was a great breach of Obedience to haue relation ( while he bore that place ) to any other , yet she made vse in cases of difficul●y ( with leaue of an higher Superior ) of another , whom she thought more able to iudge in that which concerned her ; and yet she hopeth this was no breach of Obedience : for if she had thought that God in this case had exacted of her not ●o haue gon to another , she would ( what difficulty soeuer she had endured ) haue made vse of no other : But this she thought was not his plea●ure : becaus she was in a probability to fal into great inconueniences , if she treated with him in an inward maner . VVho professed by his deeds , and words to take aduantage of any thing she could that might serue his turn as far as he could in conscience ; beside the d●fficulty he had with her in his nature made him incapable of iudging aright in that which belonged to her : for that difficul●y of his made him misapprehend al she did , or said . If she held her peace she neglected him , if she spoke she did it to sound him ●o serue her own turn ; if she was compassionate towards him in his infirmities , she flattered him ; if she offered him not that which he stood need of , she was auerted from him . And thus it passed between them which made her haue as little to do with him as Obedience to higher powrs would permit her : for by their orde● she was to confesse weekly to him which was no smal difficulty ●o her : but she knowing it to be Gods wil , did it out of Obedience to him to whom if we do as we ought we must be subiect in al things without exceptions . And this is the benefit of an internal life that makes one capable of seeing , and knowing of Gods wil , and also most ready to performe it which way soeuer he signifies it to them : and makes them obey as readily and willingly a simple impertinent Super●or , as they would an Angel , or the wisest crea●ure in the World. Yea if a worm , or any creature we●e orda●ned by God to rule ouer them , they would see , and embrace with al their harts his wil by them , for without this total subiection to God it is impossible to become truly spiritual : for if we resist his wil in our Superiors in vain do we pretend to please him . We must learn therefor this vertue of him , that true Humility and Obedience may be out stay in al ; vvhich tvvo vertues together vvith the diuine vertue of Disc●e●ion , he vvil teach vs , if vve labour to become more and more humble : for seeing that it is his wil vve should obey , and become truly humble Hovv can vve doub● but he vvil giue vs the Gracé , if vve ●umbly , and pe●seuerantly beg it of him , and practise them vpon occasion as vvel as vve can ? for he him-self saith ; VVhen we aske our father bread he doth not giue vs a stone , nor if we asko him a fi●h he doth not giue vs a serpent : much les wil he deny vs vvhat is necessary to make vs pleasing to him ; if we seek● or desire nothing but by true loue to be faithful to him . O Prayer , Prayer able to obtain al things ! O hovv cometh it to passe my Lord that this Omnipotent prayer , as some of thy deare seruants stile it , should be so vnknovvn ; yea euen by them vvhom th●● tearmest the salt of the earth contemned , at least as to the practise of poore simple vvomen ; for vvom they hold it aboue al things most dangerous euen to mine ovvn knovvledg , as I hau● knovvn affirmed by Superiors of seueral Orders ! O misery to be lamented most hartily by those that haue a tast in Praier , and by the effect therof knovv , how sweet a thing it is to attend only , and wholy to the prayse , and loue of God ? Surely the vvant of the wisedom vvhich by praier the Saints did gain , is the teason vvhy custome in al things doth take place ( for the most part in the world ) of true reason . The vvorld surely vvas neuer r●formed of sins , and errors , but by the wisedom vvhich cometh from God , and is far different from that vvhich is accounted vvisedom by the vvorld vvhich is as S. Paul saith , foolishnes with God : for the vvisedom of God proceedeth out of humility , and perfect Charity . This vvisedom did Saint F●ancis enioy , vvhen yet by the vvorld he vvas desirous to be accounted a foole , vvhich opinion thongh many had of him , yer the eff●ct of his vvisedom vvas euidently seen by the great reformation he made in the vvorld . It vvil neuer go vvel , and peaceably in the vvorld as long as they are only imployed , and haue the spiritual gou●rnment of souls , vvho take policy for their cheif ground next to Faith ; vvhich in the order and maner of their vvritings in these days me thinks they seeme in al to pretend : for they prize that most which may serue their turn , and suppres al orders but their ovvn ( though not in plain tearmes ) as far inferior to them in al things . And that indeed it is not so to me seems euident ; for I know none , but may be compared to them in a● things , but policy . This is my simple opinion . If the soul hath not so much vvit , or discretion vvhen she knoweth for certainty or els doubteth of the certainty of a thing that cocerns her : or knovving the certainty vvil go , and aske , it as a doubt ; or taking it as a doubt se●ing need to aske vvil not pu● her-self to aske , I may vvarrant her from euer coming to contemplation . VVhosoeuer are lead by the spirit of God , they are the children of God. As S. Paul said : If vve vvere the perfect children of God his spirit vvould liue , and reigne in vs. But for as much as yet vve are not : vve are seriously to labou● to be ; and that he may be Al in Al vvith vs , and in vs : and his diui●e voice and w●● only regarded , and executed and none b●● his . And let vs take the greatest heed th●● can be of lessening the vvorthy estimatio● of the diuine cal that in it-self is the pri●● verity , or diuine way proceeding from it Let vs extol and commend it as vve vvou●● do God him-self ; and dispose vs , and ●● others as much as we are able that in al things it may be obserued , and fulfilled by vs al. But O Religion , No Religion where the knowledg of the diuine cal is as it were vnknown vnles it be in speculation : or perhaps through ignorance is persecuted , depraued , obscured derided , banished , and sought to be pulled vp by the roots , and kept out of the harts of those that desire it , or are capable of it ! Surely God wil take al this as done to him-felf , and reuenge it in an extraordinary maner : except where inuincible ignorance excuseth this proceeding . But yet for the verity of this doctrin , or the general practise of it God wil neuer permit the gates of hel to pr●uail so far as to be able to extinguish it . Becaus it is the root , and caus of al sanctity in his Church : howsoeuer he may permit it to be lost out of the harts of some particular persons through their frailties , and the working of others . And surely , Nisi quia Dominus erat in nobis ; Vnles that God had been in vs , and holpen of late more then man did , or could ; Obscuratus penitus fuisset pusilus noster sol , & versa in densissimas tenebras tenuis nostra lux : Our little sun had been wholy obscured , and our smal light turned into a thick darknes by the late proceedings , by writings , preachings , speakings , threatnings , libellings , and other actings of some persons the Diuine cal had been exploded cleane lost and abandoned . The Religious Fa. whom she cheifly points at for opposing the free following of the diuine cal and ●a . Bakers doctrin , did vpon his death bed repent him of it , and was very sorry he had done it , professing him-self neuer to haue been any true practiser of such spirituality , and that he had taken vpon him that which he could not iudg of : and he further declared that he much liked , and approued al entierly what Fa. Baker had written , and taught . BVt God would not suffer it neither wil he : yet far be it from any man to say , or think that it was directly intended , or malitiously done ; It was at the most , but indirectly at sin● omni pra●a voluntate , and without any intention . But God only , and their own consciences know what hath passed therin by the occasion of the said late proceedings . I mean what fears , what doubts , what perils , what shakings , what internal probations , explorations , purifications , &c. Sed benedictus es Domine Deus meus , Qui adiuuisti nos , & consolatus es nos ; Qui ex mag●a tentatione magnum fecisti prouentum , Qui ex tenebris lucem creas , & veritatem ex erroribus & faelsitate f●cis magis clarescere . Mane nobiscum in aeternum . Instrue , conforta , stabili , veritas tua mancat in aternum , spiritus tuus bonus nos instruat , dirigat protegat , & ducat in via quae ducit ad te . De nobis caeci sumus , & lux non est in nobis ; Vine , regna , & splendesce intra nos dissipetur , & in uihilum redigatur nubes tenebrarum , & ignoran●iae . O vere , & sole sol ! adoramus te orientem , fruamur lucente , Qui●● deficimus desicientes . In te , & per the spiremus , respiremus , & expiremus . Superiors in my poor iudgment after they haue granted , and declared most ample , and almost al possible authority to their deputies ( for the gouernment of poor fearful souls that raight haue been ruled according to Gods wil with les then a beck ) haue need to haue an eye , and good respect to matters : and not expect that God must always do for their safe-guard , that which them-selues might do . They speak with little consideration , who say , it is enough to do what a Counseller aduiseth , especially in vertue of his place , or office : vnles they regard withal that the soul hath been so taught by God or man that she knows how to vse such counsel for her profit , and namely ●or contemplation . For if this were so there would not be such searsity of illuminated persons as there are ; and I haue known some who haue been so obedient that they neuer did any thing contrary to theire Superiors wil , nor refused to do any thing that was enioyned them by their Superiors : yea further were so inward with their Superiors that they seemed one hart , and one soul with them , and yet for al that they haue affirmed in my hearing , that they were as ignorant of God , and as great strangers to him as they were when they first tooke the habit : yea not altogether so feruerous and deuout as when they entred into Religion seuen yeares before . So that it se●mes either the Superior must be spiritual to make his subiect so ; or the subiect must be so spiritual as to know how to benefit him-self by his obedience , and other exercises , or els he w●l neuer come to perfection , lèt him haue neuer so great aptnes to a spiritual life , or read , or heare neuer so much to that effect . For where we read of great supplies on Gods part for , and in works of ●bedience ; either the subiect , o● Superior was an illuminated person , and had a great regard to G●d in that which was done , or commanded , that it was his wil , and what he would haue to be done in it , he did clearly see in his interior . For if some disposition , were not required in the party , or parties , for God to do , and supply great matters in the soul by that bare word , do it for Obedience , a Superior might by the command haue God so at his command and at a beck that he commanding his subiect to come to perfection , or to do such or such a work in such , and such perfection , God should presently enable the soul to do it so ; Though neither the subiect , or Superior knew what perfection were further then by speculation . But the expecting of such miracles is absurd : for God hath ordained another way to come to perfection . And neuer any by this course come to find out the right way , or euer attain to that degree of perfection which is so much spoken of , & euen out of ignorance exacted , & expected the first day of taking the habit , to wit of blind Obedience . VVhich yet in some sort , some who haue good , and quiet natures attain to ( but the cleane contrary way to that which they should do ) to wit to a blinde Obedience without sense , or reason : neuer going further in it or by it then to a natural perfection : which though it be much extolled by those that see her , and is better for her soul then to obey only in what she list , and no more , which is another extreame : yet she growes but by this into fauour with Superiors , and into credit with those with whom she liues , & into a certain natural perfection of mortification which little benefitteth her soul , and for which if she look not wel about her , she wil receiue her reward in this life , to wit by satisfying , and contenting her-self with the good liking , and applause of her Superiors , and companions , and thinking that if she can please them she dischargeth her duty to God as to her obligation of tending to perfection . But if there we●e to be no other effect of al our mortifications , and abstractions , and other Obediences in Religion ; I should say , Wo is me that I was Religious , But to this may be answered that by our vowes and vertue of our profession we haue a double merit for al that we do : whereas if we were not Religious we should haue but a single reward , and this the Church by her powre and the superaboundance of the merits of our Sauiour ( of which she hath the distribution by way of Indulgence : or by vertue of vows made by souls that are in the fauour , and grace of God , and consequently her deare children ) imparteth to vs that are Rel●gious . But t● this I reply that if this were sufficient the world would neuer haue been fuller of S●ints then now , for there were neuer more Religious ; and yet none wil deny that the world was euer so , without Saints as it is at this day since Christs time . Which playnly sheweth that there is to be some other disposition in the soul for her aduancing by the exercises of Religion . And that the hauing made the Profession , and liuing laudably therin in the sight of others , is not sufficient for her before God ; nor the pretended examples of former times : nor that blind Obedience which is so much extolled , and commended by al to be exacted in perfection of her before she haue found good entrance into her interior by prayer and abstraction , and can regard God in that which is to be performed by her , and by the good disposition that is in her so●l turn it to good , and not to the obscuring of her soul. For otherwise it wil be blinde Obedienee indeed and obscure her soul so that she can neither perform that nor any thing els as God doth require she should ; which if she do not , it wil little auail her that others like of it . By which you see that only liuing in Religion and pleasing our Superiors wil not aduance vs in the way of perfection , nor practising a blind Obedience which hath in it neither reason nor discretion ; and presuming to practise vertues in perfection before we are come to any perfection is to break our necks for euer coming to perfection . Can a soul of a years standing in Religion take vpon her to be come to Abrahams perfection ; surely if she do , I should hardly expect to see God prosper that her presumption with an Abrahams reward . It is plain therefor that we may very ab●urd●ly oftentimes apply the examples of Saints to our poor imperfect case , and get little by it . Yet this is not to disapproue of a souls prompt Obedience , for that is most laudable . And those souls who are in a contemplatiue course , and end eauour nothing bu● by ●ntring into their interior to be able to regard God and his wil , or cal in euery thing they do or omit , wil grow more obedient & ●ubmissiue euery day then other and perform that which is said ; that they should be subiect to enery liuing creature for God. VVhich those other hasty , and inconsiderat persons who wil pract●se euery th●ng presently in its perfection wil neuer arriue to : but rather for their hastines ( if there natures be not the better ) they wil be found more stubborne , rebellious , and more hard to be ruled fiften , or twenty years after their coming into Religion then they were the first day . And then they wil looke for these , and these priuiledges ; their Antiquity forsooth must be respected ; they must be exempted from ptostrations , and if they haue behaued themselues more submissiuely , and obediently then others though it were but meerely out of the quietnes of their natures ; they must be obserued , respected and preferred in Office before al others , or els they haue infinit wrong ; and they pretend if they be neglected , it wil be a caus of others lesse Obedience , and respect to Superiors : who they say wil rather prefer others that wil not take it wel to be thus humbled then one who may be made a fool of as I haue been al this while , and it seems euer shal be . Had not Superiors better wink at a little want of too much forwardnes in an imperfect soul who doth it meerely out of consideration of her own frailty , and that she may not obscure , or put out that little light which by much labour , care , and industry she hath through Gods grace , and assistance gotten in her soul for the finding out , and walking in the way of perfection , and contemplation ? Yes certainly : it were far better for Superiors to passe ouer some sleight imperfections which haue no sin in them , in a s●ul who seriously laboureth for perfection . For such a ●oul wil giue , as it is giuen her : that is to say , that as God of his mercy , and godnes by her conuersing with h●m , by her suffring that he layes vpon her with the best resignation she can , and by obseruing the diuine cal , and wil , and liuing according to the Iustice of God , shal strenghten her soul , and purify it in his loue ; and so much the more prompt , and ready to obey wil she be , and giue euery day more and more respect to Superiors . And there is one thing in this vertue of Obed●ence principally to be obserued , and practised to make it pleasing to God , and an aduancement to the soul : and that is that the thing commanded , and done be according to the Iustice of God. But to this may , or wil be answered that al that is not a sin , if it be commanded vs by our Superiors is according to the Iustice of God. But if this were so , so many more would come to perfection , then do : And it would be far more easy to come to it then it is ; But p●rfection , and sanctity must be gotten by others means then by persuading our selues , that wee shal come to it by simply doing , from time to time what our Superio● willeth , or biddeth vs. If with al we do not in our interior regard God in his Iustice , as wel as the exterior bidding of Superiors , and do it more out of the regard of that then the other : yea as much as is pos●ible ( if we wil do it wel ) we are to do it with a simple pure regard of God , and his cal ; for though the interior cal neuer contradicteth the exterior● ( for if it do , it is to be strewdly suspected ) and that for the most part of things to be done in Religion God caelleth the soul by exterior Obedience ; Yet it is his wil that in al those things as wel as in meere internal , the soul should simply regard him , and that as absolutly as if he by him-self had bidden , or commanded her . Neither doth such a soul regard who , or what , or in what maner God requireth it at her hands , but it suffiseth her that it is he that exacteth it of her , whom she in simplicity of spirit endeauoureth to regard in al things with out any mean of creatures ; Which maketh the soul indifferent whether she were commanded by an Angel , or a worme if it were Gods wil : rather to command her , and signify his wil to her by the worm ; not that she esteemed not of the Angel in a far higher degree , but becaus she would not make any thing her obiect , or do any thing out of any other respect then to conforme her-self to the diuine Iustice in al things , and regard him alone in al she did , or omitted . And c●rtainly let a soul be persuaded , or persuade her-self what she wil as a means to arriue to perfection , she shal neuer find true peace ( if she be of a contemplatiue spirit , and be not defectiue in her natural iudgment ) but by following the diuine cal , and regarding that in al she doth , or omitteth : and though she do al that Superiors command , yet to do it with as little regard of them , and as much of God as if he had immediatly commanded her by him-self . And so much as God shal by his grace ( concurring with her care , and diligence ) enable her to work in this obseruation of the diuine cal , so much the more light , she shal haue for the obseruing of it , so much the more profit , and peace wil she find in her own soul : and so much the more shal she walk according to the Iustice of God , of which how much the more our works do pertake , so much are they worth and no more : for as Tau●erus saith , God rewardeth no works but his own . VVhere it is said in our Constitutions that after our profession we haue not so much as powre ouer our own bodies , or souls . I vnderstand it that by the very nature of our profession we are so bound to tend to Perfection : that we should do nothing but in regard to God , whose wil we haue ●here professed , to choos for our own , and whose Iustice we wil with al diligence perform , let him signi●y it by what , whom , and in what m●ner h● please : without any regard of our own profit , or commodity for time , or eternity ; and certainly in this sense Obedience cannot be too much commended . But let our actions be neuer so much commended , and applauded by our Superiors , and al others : if it go not right between God , and our souls , it wil be but little to our com●ort , or profit . And if we reflect vpon the circumstances of the Superiors command wh●reby wee may obscure that regarding God in our souls we shal neuer become perfect in Obedience . For as S. Paul saith , Powre was not giuen for distruction , but for edification , and applying it , performing it , and exacting it in an other maner then as it was meant , and ordained by God in and by our Religious Profession : is the reason that so few become p●rfectly Obedient : for by making our Obedience to regard Superiors in the first place ; for example to trouble , and perplexe our-●elues in thin●ing it must be done with this circumstance , and this maner , and at this time , and diuers other circumstances little to the purpose , or els I shal not performe my Obedience in perfect●on . This is to tire out my-self , and make my-self weary of Obedence , and not to serue God with alacri●y , and ●here●ul willingnes . This is to find his yoke intollerable , and not sweet and easy ; which certainly if it be not to vs it is our own fault , and not his . For he hath set such order , and measure in al things , that the more they are done according to his wil the more easily are they done ; for he is far from being the Author of disquiet , and confusion , His spirit i● Iustice , and Peace , and Ioy in the holy Ghost . And it is we that by our prepost●rousnes do peruert his Iustice , and cause that effect in our souls by that which we pretend he exacts : And so ( as sir Thomas More saith ) the vrchin wench goes whining vp , and down , as if nothing she did , or could do ( for some circumstance , or other which was wanting in it ) did please H●m ; VV●● yet indeed is so easily pleased by those of good wils , and who intend , or desire nothing but to please , and content him , and seeke him simply , and purely , not any guift , or grace , but according to his will : that if there were no world but this and that my soul were to dy with my body yet I would choos to serue , and please him alone , and none but him ; rather then by doing the contrary haue al others my friends , and haue al the honors , pleasures , and in fine the whole world at my command ; and this though I were also to suffer , and subiect my-s●lf for his sake to euery liuing creature whilest ●● liued . For in this kind of life lyeth ●●d the greatest Heauen that can be enioyed vpō earth . And though he try the souls with diuers temptations , yet he doth it with much regard of their frailty , & doth so accommodate his grace to that he layeth vpon them : that they find he reserues that for to morrow which the soul was not able to haue borne with profit to d●y . And the soul so plainly sees that she of her-self is able to do nothing : so that if she had ouercome one difficulty or temptation a thousand times , she dareth no more confide in her being able to ouercome it again then if she had neuer done it yet in al her life . And yet she is so confident in God , that if it were pronounced vnto her by God him-self ( who can no● deceiue or be deceiued ) that there were infinit disgraces , pains , temptations , pouerties , and confusions hung ouer her head ; Al the care she would take would be to beseech God continually that as he prouided those troubles for her , so he may enable her to beare them without offending him therin , and in that maner for his glory that he intended by sending them : for of herself she willingly acknowledgeth that no feather is more easily carried a way with a violent wind , then her soul would be carryed to hel by the least temptation the diuel could suggest vnto her if he did not in al things by his grace protect her . And the longer , and the more faithfully a soul hath serued our Lord the cleerer doth it appeare to her , that whatsoeuer is wel done by her it is so wholy to be attributed to God , that she deserues most iust punishment if she take any part of it to her-self ; or presume by what she hath done by his powre , to be able to endure the least crosse that can befal her of her own self . But to return to that I was speaking of , I meane Obedience . I say ( in the words of a most learned man Albertus Magnus Maister to the diuine Saint Thomas of Aquin ) that so far as any vertue pertaks of discretion so much of vertue hath it in it , and no more . So tha● if a soul practise Humility , Charity● Obedience , and in fine a●y other vertue without discretion it wil more pertake of folly , then true vertue as the effect in the pr●ctiser wil shew . This discretion is the pure gift of God the which he neuer so aboundātly bestows vpon any but that they are al their life to haue relation daily , and howrly to him by praier , in which he teacheth them as far as it is necessary for them what they are to do , or what means they must take to know what is best to be done in al that they doubt of . For whether he resolue them by him-self , or by others , th●y acknowledge it to come fr●m h●m , neither do they desire to be their own choosers in this , or any thing els , and so it comes al to one passe , as to them ; for they regard him a like in al things . Neither can one generally speaking , apply anothers case to onesself without danger : becaus the circumstances may much differ , and so make that in them a folly , which was in another Perfection . VVhich many times we blindly do , and no wonder if we prosper accordly . For in al things we are to haue relation to God , and do what he exacts , and not what is the custom or what this , or that body hath done in the like case . And if we do otherwise we shal be as blind as beetles , and neuer prosper in a true internal , contemplatiue , spiritual life . And for want of wel practising this point many get no entrance into their interior al their life , though they haue in them a very great aptnes for it . And this point I haue before touched in one place of these my notes for mine own remembrance , which I haue written down either as I hard them from Fa. Baker , or as they came into my head when I was least obscured with the passion of feare , to be a helpe to me● or at least some little light when I was not so wel able to help myself . And reason I had hauing so many occasions to try me within and without , and to put me into perplexity , and feare . For one in eminent place did labour ●y his ob●ections to divert me though not with il intention , but out of a pretence of putting me into a course more proper for me , as for example , becau● I was ful of imperfections he pretended that contemplatiue instructions were no way proper for me , and that I took too much liberty by them , they being proper for those of more tender , and fearful consciences then I was . And in fine gaue it me vnder his hand very resolutly as a determination from my Gostly Father , as in the place of God Almighty that those that gaue me contemplatiue instructions , and applyed the liber●y tha● was necessary for contemplatiue souls ( o● which he saith there are not two in al the howse ) to me , might giue me peace , b●● neuer true peace in God. These were his words which did so much astonish me that it made me puruay for al the instructions that I could tha● might vphold me in that which I found was the only way that I could prosper in , or be able to find our Sauiours yoke sweet , and his b●rth●● light : for I had suffered so much before God did bestow the fauour vpon me o● being put into a course that was prope● for me , and this for neere ●iue years afte● my coming ouer , and had faln into so many great inconueniences and miseries tha● noue could beleeue it , but I that felt it● And though I made a shift a days to set ● good face on it , yet in the night I bewai●ed my miseries with more then ordinary Teares of which God and our blessed Lady were Witnesses of , though few others on earth . And I did rowse vp al the books in the howse , and whatsoeuer I found that any had done to please God , I took notes of it and did it as I could . And this course I always held since I came into Religion : as also to consult with al the men that any had found good by in the howse , and yet al this would do me no good . And me thought I Was as great a stranger to Almighty God as I was in England when I scarse thought ( as to any good I did ) whether there were a God , or no. And being thus perplexed , and tossed with a thowsand imaginations , and ouerwhelmed with miseries , yea almost desperate through the feare , and consideration of my sins ; My Mystris aduised me ●o go to Father Baker telling me that fowre● or fiue in the howse had found good by him , and that at least it was no harm to try , and it would do me no harme though it did me no good ; for he was a very graue man , and one that was much respected in the Congregation , such like words as these she vsed to me and I in my nature being not very hard to be ruled ( though I remember I had no great mind to it of my-self ) did as she bid me which being done I found my-self in fifteen days so quiet that I wondred at my-self : the which was so soone as I had receiued from him some general instructions . As that I must giue al to God , without any reseruation wittingly , and willingly of any inordinate affection to any creature : the which I found my-self willing to do . And that ● must vse prayer twise a day , which I found my-self capable of ; and though I found little of that which is called sensible deuotion , yet I found that with a little industry , I was able to vse it with much profit , and that it did make any thing very ●ollerable which happened to me . Yea , and it made me capable of vnderstanding any thing that was necessary for me in a spiritual life , and discouereth daily to me that which is an impediment between God , and my soul as far as is necessary : and makes me abhor to do any thing in the wo●ld for any other intention then out of the regard of God , and becaus God would haue me so do . And I find by , and in the exercise of prayer G●● doth find such means to humble we that al the creatures in the world could neuer haue found them out for me , and also sends me such internal crosses , and shews me yet so plainly what I shal do in them ( if I wil aduance my soul by them as he desireth ) that it were ●ut to obscure my soul to aske questions ●bout them , and wil , or nil I , I must beare ●hem . And thus I see that God doth so ●emper euery thing he layeth vpon me , ●hat it is so much and no more then I am able to beare , & is conuenient for me . And ●e thinks I see that any thing I ouercome ●s so wholy to be attributed to God that I cannot presume to be able to endure the ●east cros in the world , and should think ●t an extreame presumption to expose my-self to hazard , by wilfully putting my-self of mine own accord to the suffering of any thing but what Obedience , and necessity prouideth for me , which I find to be enough . Thus vpon occasion I haue foolishly strayed from my purpose , and now I return to me matter of applying blindly the practise of Saints to our imperfect case : for God wil prosper vs by those exercises that h● thinketh good , and not by those of our own inuentions . If the soul simply regard God in the best maner she can , it wil be as easy for her to see what he would haue her to do , or omit . ( I mean in things that are not sin ) when to ask , when to hold her peace ; when to pray , and how to pray , &c ) as it is easy to discerne her right hand from the left , or the Sun from the Moon , but this w●l be if she go the way of abnegation , and not els ; and if s●● rest in God aboue al creatures and haue relation to him as wel as she can according t● her imperfect state in al things whatsoe●er either in a general , or particular maner 〈◊〉 the case requireth : for we canno● prospe● any other way in a spiritual course , or b● any other means then the diuine conduct● And this not prospering any other way● or by any other means then God pleaseth may be very wel applyed in some sort t● the case where the director out of his ow● head , and out of his own customs would haue the soul pray in that maner he hath good by : And if God lead her by anothe● way th●n he hath gone , she is wrong howsoeuer it be indeed . And if the soul be fu●● of perceptible imperfections in her outward carriadge , and if in occasions she be apt to ouershoot her-self sometimes in ieast , sometimes in earnest , then he wil determin she is not fit for internal exercises vnles they be very grose and sensible ones . And if she wil not beleeue him in this so far as presently to relinquish her former directions , she goes astray . I●to which directions notwithstanding she hath been put by the adu●se of her chief Superior , and found by prosecuting what she had begun that her soul was reformed by little and little , and that she was willing , ●nd enabled by Gods grace to amend any ●articular defects that the Confessor found 〈◊〉 her , and reprehended her for : only ●hen he misliked her course and would ●ot tel her why nor wherefor , but in a ●onfused maner she stood vpon her gard , ●nd held her peace , hauing before endea●oured by al informations she could , and ●s vvel as she could to expres her-self , that ●he might do things vvith his good leaue , ●nd liking . I say she held her peace , and ●vas confident that her cours vvas neuer ●he vvors for his fearing , and meant not ●y the grace of God to alter it : til Supe●iors by diligent examination of her ( which ●he most willingly wil accept , and giue ●hem al the informations she can , as she ●●th done him ) should iudge thereof to ●hose determination she finally meant to ●and . For my part I say , I shal fol●ow her ●xample the best I can . But if besids her ●mperfections , he by some invvard dis●ourse perceiued by her ( when she was in ●ome darknes , and much obscured for that ●ime vvith the passion of feare ) that she ●ad some scruples of her former life which ●roubled her ; though indeed she had been ●duised by tvvo vvho knevv her conscien●e as vvel as she could make them , and vvho vvere men of as much respect as any ●n the Congregation , and one of them her cheif Superior , and the other her directo● for many years : Notvvithstanding I sa● she had both their vvarrants for vvhat sh● did vnder their hands , and indeed find● her-self checked in conscience by G●● him-self in an extraordinary maner , vvhe● she doth in this point yeld to follovv he● ovvn sense , desire , and feare rather the● vvhat they haue aduised her . Yet I say ● this Ghostly Father of hers should think i● not only fit , but altogether necessary t● bring her into al feare he could , pretending that the liuelines of her nature , and th● great couradg she had could not be abat●ed vvith any thing els then vvith lettin● her , and aduising her to diue into her con●s●ience , and case as much as she vvould and that she could neuer come to profit bu● by laying a good foundation by this mean● which he pretended was so necessary for some things which he discouered in her that it was hard ( if possible ) for her to be saued vnles she did proceed in this maner : vvhat would you aduise the poor soul to do ? I wil tel you what I do , and vpon what reasons I do it , as wel as ● can . 1. First , for the il ground which he said I laid , he grounded it vpon , these reasons ● first was vpon the vnsetlednes he thought was in my conscience : which indeed wa● ●s it is at sometimes in which humour he once lighted vpon me . And as to this I comforted my-self that I needed not to ●eare : seeing I had done what I had been aduised to by the said two vpon whom I relyed in it ; Nay also when he was better able to iudge in my case , he aduised me the very same him-self . As also when I am in prayer , and most cleer , I see I cannot please God by any other means then by standing to the aduise that hath been giuen me by the said two in this kind . 2. Secondly , he grounded himself vppon a conceit , that I held so constantly to the cours I had been put into before he came out of Pollicy , becaus I would not be taxed with inconstancy , and also because I might loose the interest in those who had the same instructions , and that partly because they were many of them , the most eminent persons in the howse for natural talents . But to this I answer●ed my-self that as for Policy , I did not wel vnderstand it , and so far as I did vnderstand it , I did abhorre it euen out of ●his respect that those who practised it ( in ●he nature I vnderstood him he meant ) ●ead miserable liues , and must oblige them●elues more to the humors of many to ●ring their ends about , ( then the loue of liberty would haue permitted me if ● had had no better intention , ) and lye●● for the most part mis of their ends in tha● which they most desired , and perhaps vndergoe great disgraces in hauing thei● plots discouered : this I say if I had had no other intē●ion would haue made me abhori●● But I also comforted my-self with this : tha● since I first entred into this cours , I neue● desired the friendship or fauour of any creature liuing , nor so much as● durst wis● deliberatly that any thing should happe●● otherwise then it did . And when I though● it for the honour of God , and good of the Conuent , I did not feare any disgrace , o● diffic●lty that could happen vnto me i● that I thought fit to be done . And wha● I did in it out of other intention or natural inclination , I desired that God should purge me for it by any contrary succes in the busines as he pleased . 3. A third reason , he had ( as the afore mentioned writing of his giues me to think● as I vnderstood it ) was out of this respect● that I was cheerful , merry , and free , notwithstanding he had iudged my case to b● so bad , and perillous , whereby he might think that I sleighted his admonishmen●●● and was insensible of my own miserable case . As to his I had these reasons to comfort and helpe me . One was that refle●ing vpon my owne conscience between God , and my soul , I saw no caus but that ● might hope that matters went wel between him , and me ; and that I was ne●er the wors for his fear of me , and some things he charged me with I found my-self innocent of , and some others I found my-self guilty of I endeauoured the best I could to amend . Also for my shewing my-self cheerful , it was partly to beare vp my-self ; and partly because I thought that was the way to make him the sooner to let me alone , as indeed it happened . And another reason was because I am naturally sad , and had more then ordinary exercise as that time which made me more subiect to it . And also I find it necessary to be as cheereful as I can , becaus nothing obscures my soul , and hindreth my Prayer , and transcendance so much as yeelding to sadnes . I also perceiued both by his writings words , and sermons that he in al things almost misvnderstood my case , that though he were very spiritual as for his own particular , and in a course that he seemeth to me to prosper very wel in , and which was apt to be much applauded by the admirers of sensible things ; yet he was far short of being able to direct a soul to Contemplation who was in nature , and by grace apt for those instructions that tend to it . And I perceiued also that although he could ●auour almost no books but those of Contemplatiue Authors , yet he stil mis-vnderstood them so in his application of their writings to others that al his proceedings turned rather to the breeding of a dangerous multiplicity in the soul , then to the riddance which is so absolutly necessary : that without the director help the soul in that , in vain is al he can do to her , as to her comming to Contemplation . I also perceiued that he misliked the happy i●structions we had receiued , ( and which caused in me so much peace , and comfort : after so much perplexity , and affliction ) because some had mis-vnderstood , and mis-practised , and mis-applyed them . This I say made me much to suspect his sufficiency , as for rightly vnderstanding Contemplatiue instructions in which , and by which ( as I had experienced for fiue , or six years before ) I could only prosper , and liue contented i● my state . This I s●y I wondered , at because it did plainly appear that those who were weary of those instructions , in which other prospered so wel , were for som● notable reasons wholy vncapable of benefitting them-selues by such instructions 〈◊〉 least in these days when true Spirituality hath so many oppositions , and aduersaries , and so few that helpe , and beare vp a soul in them , and I say vpon these tearmes such souls can neuer hold to them . And therefor it were fit ( and he as fit as any ) they should seek to be put into a more sensible cours , which might be taught by man from time to time as they stood in need of . VVhereas others who are truly capable of spiritual contemplatiue instructions , after the soul is once wel instructed , her director hath little to do but to rid her in al things as much as he can lawfully , and to refer her to God , who can only teach perfect Prayer , and bring the soul to true Perfection . But those men who think them-selues able to bring a fool to perfection of Prayer by imposing their deuises vpon her , and wil limit God by their pretending that she is bound to obey them , and can prosper by no other exercises then ●uch as they seeme to haue found good by . From such men I say God blisse al capable souls , least they put them-selues into their hands : for if they vnder any pretence follow their inuentions , and leaue the way that God hath placed them in , and would prosper them by ; the miserable effect wil shew how little part God had in this their doing : for as his workes haue most happy succes , so ours haue mo●● woful ; and if we lay it vpon Obedience we do God infinit wrong . Because the effect of Obedience if it be true Obedience , is very profitable to a soul , and neuer preiudicial● but it is when we giue that to Caesar , that 〈◊〉 Gods , that it succeeds il with vs by obeyng ● for by this pretended Obedience we darken , and obscure our soul contrary to God● meaning , and intention . And it is always seen that when a soul suffereth her-self to be put out of her way by a director , or Superior , that when she thinks she hath done al she can , as to the doing their wil , yet she is further from it then she was before , and both the Superior , and she mis of their desire . She because she hath lost her peace which made her capable of giuing her Superior his due without preiudice to her soul , and of doing it , as it was Gods wil she should ; the which now she finds clean contrary by reason of her peruerting the sweet order of Iustice , she being now so obscured that she knows not what to giue God , and what Caesar. And by this means the Superior also misseth of what he intended , because now the soul giueth him lesse then she did before . VVe haue infinit examples of the happy succes of Saints though their Superiors were not always such as seconded them in al particulars , sometimes they being such as did not vnderstood them , and God permitting it for their greater good . And a soul shal always find contradiction from some Superior , or other : And yet if the soul liue in her interior as she should , it wil be no impediment to her progres , no more then it was to S. Teresa , Ioannes de Cruce , Balthazar Aluares of the Society of IESVS who was persecuted by his order , and his writtings supprest ( as I haue heard euen to this day . And Ioannes de Cruee besides other cōtradictions eight months put in prison by his Superior . And these souls though they might seeme to others to haue varied from true Obedience ; yet the effect shewed they were far from such matter . And these days there is in contemplatiue souls a more seeming disobedience then heertofore because there are fewer Superiors then euer there were that wil concur , or approue of their proceeding . But doth this exempt Religious from the right Obedience more then heertofore ? No certainly ; for their is no way but by Obedien●e to come to God , and no vertue without Obedience is pleasing to God. But it is an Obedience that regardeth God , and that doth what he would : And not a foolish pretended Obedience which is in the letter , and not in the spirit . None can truely see how to obey but out of an internal light giuen and imparted to the soul by God , who is the true teacher of Obedience , and al other solid vertues . And in these dayes where true Obedi●nce is so little knowne , and where Obedience is counted to be practised in perfection , when the subiect is punctual out of a simpathy of nature with his Superior , and can by reason of a quiet nature magnify him , and think that they must haue no other relation to God in his world then by their Superior , whom to please , and whose good wil , and good word to enioy is the perfection of what they came for , without further acq●aintance with God in their soul. This I say being now tearmed Obedience , it is no wounder the world is so scarse of Saints . God I beseech him teach vs that Obedience which is sou●d ; for the other vanisheth away as smoak as to any solid effect in the foul . It is an easy matter to talk , and exhort souls to conforme themselues in their interior to others where there is no obligation , or any profit to come of it , & though it be against the streame of a true spirit , and ●al , and though he that thus aduiseth vs is heer to day ; and gone to morrow ; yet the perplexity that comes by such proceedings , if it be contrary to what God requires of vs , may sticke by vs while we liue to our great harme and grief . But were they that thus vrge vs ( out of a certain custom ) euer put to it themselues ? No su●ely : for if they had they would haue more feeling of others being put out of their way . I speak not of a direct putting of a soul out ; for that is to palpable of being il , but of a● indirect which pretendeth many things in excuse , and in particular more perfection , &c. But the poor soul if she be by these pretences put out of her way , wil find her-self both void of comfort , quiet , and perfection . For God neuer prospers indiscreet , and inconsiderate proceedings ; though we in them , and for them be applauded by al the world . Al that draws to multiplicity , and estranging from God , in our interior let vs blis our selues from as the poison of our soul , and any thing , or creature that would interpose it-self between God , and our soul , is an impediment to ●ontemplation Wo be to those souls , if they haue a capacity for an intern●l life , that are studying how to write and speake to creatures to the powring out of their affections . For by this means their affection wil be taken vp by the way , and the creatures wil be more regarded then the Creator , though the subiect of their writings be of , and for God. Much vanity I haue known in this kind , the Ghostly Father admiring the wit , deuotion , and humility of his penitent . And the penitent b● hauing her proceedings in that kind admired , published , & applauded by her Ghostly Father , was in great danger to vanish away in her own cogitations . These sensible proceedings often draw the soul ( do what sh● can ) more to men then God. There are two things now a days by which we take vpon vs to measure other mens perfection . The one is by the quietnes of their nature . And the other is if we be Superiors we iudg , by the simpathy that is between them , and vs ; tearming them most humble , obedient , &c. that are most stutable to our spirit , and sense , those specially do so whose exercise is in sense , and who put much perfection in sensible deuotion . But certainly true Humility is so subtile a thing that none can iudg who is most perfect therein , but God ; and those to whom he reuealeth it . And this is the reason why it is said ; Tha● the iudgments of God are far different from , those of men . Powre was giuen by God , for edification● and not for distruction . The which edification principally consisteth in the Superior-accommodating him-self to the interior diuine cal of his subiect ; and with that intention are al Religious professions made , and to be intended by the Professors , and Accepters of the Profession , and especially ac●ording to the intention of our holy Mother the Church , by whose warrant those Pro●essions receiue their validity . And therefor a Superior that neglects to proceed with ●is subiects according to such their diuine ●●l accommodated to the rule strayeth from the scope , and intention of Religious Pro●ession . And for the auoiding of these mischiefs , as also for the difficulty that the Superiors find , & haue in the true discouery of ●●ternal cals that are of meer spiritual things , I may say was the caus , wherefor the Holy Ghost ( who is the proper maister of true spirituality ) hath inspired the pens of the torrent of his Doctors of the holy Church , to declare , and teach that souls as wel in Religion as out of it , Are free for their meere interior whereby they may be able to follow such teaching from the Holy Ghost him-self , as man cannot afford them : though man may hurt , or destroy such teachings easily where God permitteth it : and themselues yeld to it to their own great los , and harme . And the interior is of that great , and infinit worth , and moment , that so that that may be wel , it is no matter what commeth of al other things . Yea then al other things wil be wel , if that be in good case by harkening to , and following the diuine interior cal which is al in al , to a capable soul. O wo , wo , yea a thousand times wo to a soul that is frighted by any threats , ouercome by 〈◊〉 temptat●ons● or cast down by yelding 〈◊〉 feares into that perplexity which make● her vnfit to heare , and follow what G●● speaketh to her soul , and dis-inableth h●● from following prayer , which Seraphina● Firmanus tearmeth for the Nobility , a●● worth of it ; Omnipotent ! O you souls wh● are capable of prayer , be greatful to o●● Lord , for it is the greatest happines that ca● be possessed in this life . For by it , it is ea●● passing through al things how hard , an● painful soeuer . By it we come to be fami●liar with God him-self , and to conuers 〈◊〉 Heauen ; By it al impediments wil be re●moued between God , and our souls ; By 〈◊〉 we shal receiue light for al that God woul● do by vs● By it we shal come to regar● God in al , and wholy neglect our-selue● By it we shal know how to conuerse o● earth without preiudice to our souls . An● in fine by it , we shal prays God , and be●come so vnited to him , that nothing shal b● able to separate vs for time or eternity fro● his sweet Goodnes . O let him be al in al to v● who can only satisfy our souls . He is his ow● Prays in which , and by which we are infinitly happy though of our-selues we a●● able to prays , and loue him , but in a very poor maner . Who can say ( that desires nothing but to loue , and prays him ) that th●y ●e poors seeing , h● 〈◊〉 ho is more theirs then ●ey are there own , is so rich , and to whom●othing ●othing is wanting that should make him● infinit happines . In this let vs ioy , in this ●t vs glory without intermission . VVhen ●e are not able actually to attend to him , ●nd prays him , let vs commend our hart , ●●d soul to the saints in Heauen who with●u● ceasing prais our Lord. Let vs by them do ●●at which we are not able to do by ourselues . ●ea let vs desir him ( who is his own prays , ●o is only able to do as he deserueth ) to ●pply what he desirs we should wish him . Let vs rest in him alone , and not in any●hing that is , or can be created . Let vs not ●eek the guift but the giuer . Let vs seek no o●her cōfort , but to be able with out al com●ort to be true to him . O how little is al the ●oue we can giue him in cōparison of that he●eserueth ●eserueth from vs. VVhere therefor is their ●●ome in our souls , for any created thing ? Let vs wish , and desire , and as far as it lies 〈◊〉 vs procure that al loue be giuen to him . Let him haue al Glory al Honour , & prays . ●et vs desire the fauour of none but him●lone ●lone , to whose free disposition let vs stand for time , and eternity as absolutly by our ●il , as if we had neuer had beeing . No●hing we do or suffer let vs esteeme great , for our sins deserue we should endure much more . Let our whole care tend to the magnifying of him ; Let his Honour be ours , 〈◊〉 Glory ours & let vs seek nothing but to 〈◊〉 wholy his : who is most worthy to be th●● He is . It is his delight to be with the childr●● of men ? VVhat should comfort vs , but t● prays , and loue him . Those that seek him sha● find him if they seeke him withal their ha●● O who would seek any thing instead of hi● or any thing besids him , being he is not mor● willing to giue vs any thing then him-self● heere by Grace , and in Heauen by Glory● Let vs adore him in Spirit and Truth , al w● can giue him is nothing vnles we entirely giue him our selues , and that also canno● adde to his Greatnes , and Glory ; yet if we do this , so much doth Maiesty● esteeme of this guift , it being al we can giue him ; that for it , and in requital of it , h● wil giue vs him-self . Al his guifts , and graces are as means to the preparing vs for thi● end , if we vse them rightly with humility , & according to the iust wil of God● Let vs extend our wil to serue , loue , prays , please , and magnify our Lord to the vttermost we are able : yea without al limits , or bounds , let vs desire his Honour , til suc● time as we may be swallowed vp in the bottomles ocean of al loue , & prais God i● him-self in whom , and by whom only we can prays him , as we ought . Let vs loue hi● here as far as we are possibly able witho●● ●egard of our selues either , for time or eter●ity . This is the humble loue that feeleth ●o burden . This is the true loue that know●th not how to attribute any thing it doth , ●r suffereth to it-self . It chooseth not wher●n God should make vse of her , but accommodateth its-self to his pleasure in al things . ●f it were his wil to haue it so , she would ●ather for euer be picking of chips , or straws ●hen out of her own election be doing that ●hich is most admired , or might seeme to ●er to procure her the greatest reward . O ●ou souls on whom God bestoweth this loue●hink ●hink it not much to beare the burden not only of your-selues but of al you liue with : ●or God beareth you vp in al , more then you ●an conceiue or imagin ! Beware aboue al ●hings of pride ; for that cast even Angels ●ut of Heauen . A soul of prayer as long as ●he keeps humility is in little , or no peril of going out of her way . Giue to Caesar that is Caesars , and that to God , that is Gods. If there be not som●●hing due to God which cannot be giuen to men ; or if it were so confused that there ●ere no certainty what were due to the one , ●o wit God : and what were due for God●o ●o the other , to wit , man : a soul would be so confused as to teaching , and leading the way of Perfection , that she would neuer know where to begin , and where to end● or when she did wel , or il . For certain● when the soul doth that by men , wh● ought to be done by God , and can be d● by none but him ; It goeth not wel with h●● as for walking in a true cōtemplatiue co●● She also doth not wel when she would ha● God do that by himself , which he would d● by means of Superiors , or directors . A●● certainly if a soul be a capable soul of co●●templatiue instructions , and be wel groun●●ed in them by help of one experienced , a●● walk the way of entire abnegation seeki●● God , and not his guifts , and be diligent 〈◊〉 obseruing what God wil do by himself 〈◊〉 her soul , and wherin he referreth her t● others , and walk with that indifferency th●● it is al one to her which way , or by who● God wil manifest his wil to her : She shal 〈◊〉 easily see what , and how to do in al thing● to please God best , as she may discerne th● Sun from the Moon . And this is to giue th●● to God that is Gods , and that to Caesar that i● Caesars . FINIS . Deuout spiritual Reader . I Desire none other should cast their eye on this true interne spiritual Booke ; And I doubt not but your patience wil beare with ●he many faults escaped by a strangers pres●e ; And your Charity correct them by ta●ing your pen in your hand , and adding ●hat is wanting a whole word , a letter , or letters , and taking away what is super●●ous . One great one I wil particularly duise you of , to wit page the 19. l. 22. in ●he preface there wants a not . So that you must read , wanting not those , in steed of wanting those . For so it is in the original in her own hand . The others the sense wil direct you how to correct . Adie● . The Approbation . HAuing read ouer this smal Treatise en●tituled , The Spiritual Exercises of th● most Religious and verruous Dame Gertrud● More , &c. with much comfort , and edification seeing the feruent expressions o● diuine loue in her pious soul. And finding nothing in it iarring with the vniuersal Belief , or Christian Morality of our Catholike Church , I haue willingly approued it as such ; and set my hand heervnto , at Paris the 26. of March 1658. Hen. HOLDEN . The Approbation . THese Confessions or Soliloques writen by the late deceased Dame Gertrude More Religious of the English Conuent of Cambray of the holy Order of S● Bennet , pious fspring of that Noble and Glorious Martyr sir Thomas More , Chancellor of England , contayning nothing but a true practise of that diuine Booke of the Imitation of Christ ( restored of late to the true Author Iohn Gerson Venerable Abbot of the same Order ) approoued by al for the mirrour of Christian and Religious perfection , needs no Approbation but a serious recommendation to al such as desire a true pattern to attain to the perfect loue of God by affectiue prayer and practise thereof . Sic censeo ego . Parisiis . 1. Aprilis 1658. Fr. VVALGRAVIVS Doct. Theol. Monachus & Prior Benedictinus . CONFESSIONES AMANTIS . THE CONFESSIONS OF A louing● & pious soule to allmighty God. THE FIRST CONFESSION . MY Lord ; we often read in our office ( of the Breuiary ) that those that forsake all for thy sake , shall receaue a hundred folde in this life , and life euerlasting in the next . This we read , and heare ; this was spoken by thy owne mouth , and therefor of the truth thereof we cannot doubt , nor in the hope ●hereof can we be deceiued ; presup●osing we on our part be not wanting of that which is necessary to the per●ormance of that which thou exactest . But tell me , I beseech thee , my God● tell me I say for thy owne sake , what i● it● , that thou exactest of them who shal● obtaine this thy promise ? for I see ma●ny leaue their parents , friends , ac●quaintance , their fortunes , their ric● possessions , contrey , and all , and ye● is it plaine that they finde not this hundred folde in this life ; that is the forerunner of the euerlasting in the next . For I see their state is a burthen to them , and the obligations of Obedience and religious obseruance is esteemed by them a great seruitude , and burthen . What is the meaning of this my Lord● Shall I doubt that those who resolutly , and willingly forsa●e all the world for for thee would sticke at forsaking themselues also , seeing that by forsaking , and denying themselues , they should find thee in a most particular maner in their soules ? Is such forsaking of ourselues to be accounted a loosing of our selues ? O no! but it is a most sweet● and happy exchange , to leaue o●● own● wills for to performe thine ; to be subiect for thee to euery liuing creature , is not a burthen , but the greatest ●iberty in this world . But ( alas ) my God , the reason why we finde thy yoke a burthen , is , because we beare it not with thee , by which only it is to be made an easy yoke . If soules who haue actually forsaken the world , and in desire themselues also ( which most comming into Religiō are desirous to do ) were but putt into some course between thee , and their soules by those who had the care of them , or authority ouer them , they would not , as th●y doe , fly backe from their first intention , but would euery day more , and more by conuersing with thee , get more light to know thy will , & strength to performe it ; But being ignorant how to conuerse with thee , and how in all things to haue relation to thee , thy yoke becomes more , and more burthensome to them , and euery day they fall into new difficulties , and inconueniencies , and are in danger at last to fall into open rebellion against their lawfull Superiors , and some of them into strange friendships ; a thing which is worthy to be bewailed with blouddy teares , that harts capable of thy loue , and by profession consecrated therevnto , should so miserably loose themselues in powring out themselues , where , and from whom no true comfort can be found , or had . O Lord , remoue these impediments from those who are thine by so many titles ; lett them know thee , and of thee , that they may loue nothing but thee ; and lett them loue thee that they may know themselues , and their owne weaknes● and also thy power and Maiesty . O my Lord , how infinitly is my soule bound to praise , and loue thee , since by meanes of a faithfull seruant of thine , I haue been instructed in thy law , and taught how to haue in all things relation to thee , my only beloued , by which means all Crosses , miseries , paines , disgraces , temptations , are most tolerable to me , I hauing thee so present to whom I may speake , or write , and by whom ( though I am contemptible in the eyes , as I iustly deserue to be ; of all the world ) I am not yet despised , or ●eglected ; for which infinite mercy , ●ll praise and honour be giuen to the● . O when shall I be grateful● to thee ? Or ●hat sha●l I render for all thou besto●est on me ? I haue nothing , but a hart desirous to loue , and praise thee ; but for ability to do either , alas , my God it is wanting to me . O that all loues might be wholy conuerred to thee ! At least lett those who haue dedicated themselues to thee , cease to desire any thing out of thee ; Send them meanes to know how sweet it is to haue no friend but thee , and to be neglected by all but thy sweet mercy . O can that soule that loues her God For very shame complaine To any other then himselfe Of what she doth sustaine ! No way to her was euer sound , Nor euer shall there be , But taking vp thy Crosse my Lord , Thereby to follow thee . This is the Way , the Truth , the Life , Which leadeth vnto heauen , None is secure , but only this , Though seeming nere so euen . Those that do walke this happy● path , IESVS doth company ; But those who go another way , Will erre most miserably . And in this way do not think much , That thou dost much endure ; No , though it be from holy men ; For God doth this procure , That thou maist seeke himselfe alone , And putt thy trust in him , And not in any creatures liuing , How good so ere they seeme . For suffring by the meanes of th' ill Will little thee aduance ; But to be sensur'd by the good , Goes neere to thee perchance● Alas we shew but little ●oue , If we must choose which way , Our Lord must try our Loue to him , And not in all obey . We must submitt our selues to him , And be of cheerefull hart ; For he expecteth much of them Who be of Maries part . For she must beare a censure hard From all without exception ; But thou , O Lord , wilt her excuse , Who art her soules election . If she will patiently sustaine , And be to thee attent , Thou fauourably willt iudge of her , Who know'st her harts intent . For all but thou , as well she sees , May erre concerning her ; They only iudge as they conceiue , But thou canst neuer erre . Complaine not therefor , louing soule , If thou willt be of those , Who loue their God more then themselus , and Maries part haue chose . If all thou dost be taken ill By those of high perfection ; And further if thou be accus'd To be of some great faction , Our Lord will answere all for thee , If thou willt hold thy peace , And from contentions , and complaints Willt patiently surcease , Leauing all , care vnto thy God , And only him intend ; Yet what is ill , reforme in thee , And this will all amend . As farre as he doth thinke it good , Who is most iust , and wise , He will thee by afflictions purge , From what displease his eyes . Willt thou of all that loue thy God , From suffring be exempt ? O no , but blisse , as others do thy God , and liue content ! Amidst the various accidents , That do to thee befall , Committ thy selfe , and all to God Who seekes our good in all . Thy selfe art blind , and cannot iudge What is the best for thee ; But he doth pearce into all things , How h●dd so ere th●y be . My hart shall only this desire , That thou my Lord dispose , Euen as thou pleasest in all things , Till these myne eys thou close By death , which I so much desire , Because it will procure Me to enioy my God , my all . Where I shall be secure That none from me can take my Lord ; But for eternity , I shall enioy my only good , And to him euer be Vnited by a knott of Loue , Which nothing shall vnity , But will remayne , as permanent As his Diuinity . O happy houre , when willt thou come , And set my Spirit free , That I may loue and prayse my God For perpetuity , Contemplating his glorious face With all that him adore , Singing with them his sweetest prayse , For e●er , and euer more ! In this is such and so great comfort , and peace , that well may the soule be tearmed to receaue a hundred folde in this life , who despiseth it-selfe , and all other things that it may finde thee , O how free is such a soule to fly with the wings of Loue to the throne of thy Diuine Maiesty ; Neuer was there , or can be imagined such a Loue ; as is betweene an humble soule , and thee . Who can expresse : what passeth between such a soule , and thee ? Verily neither man , nor Angell is able to do it sufficiently ; and the more such a soule knowes of thee , the more sound becometh her humility , the which thy selfe only can teach one perfectly ; and it is impossible to gett it in verity , and perfection , but by conuersing with thee . O my God bestow this heauenly gift on me , which only findeth fauour before thee . Those that possesse it are able in , and by thee to beare all things , to vnderstand all things as farre as it is necessary for them . For one learneth more in Prayer of thee in one hower , then all creatures in the world could teach one in fifty yeares ; for that which thou teachest is sound , solid , and secure ; because it tends to nothing but to loue thee , & neglect it selfe . Thy words bring force & strength in themselues ; thy words are words of peace to the soule ; thy words are not like the words of men , which passe , as a sound through the ayr ; bu● thyne pearse the very bottome of our soules ; Lett me hearken therefore to thee , who speaketh loue and most certaine truth ; The wisedome of the world is foolishnes before thee ; But thy wisedome is much to be desired , and for it willingly ought we to giue all our substance ; to it we ought to be espowsed ; and by it if we will be happy , all our actions ought to be gouerned . Allthough thou didst say , that vnlesse we become as litle children we could not enter into the kingdome of heauen , yet withall thou hast said , that we ought to be wise as serpents , and simple as doues ; where thou puttest that we should be wise before we be simple , and not simplicity before wisedome ; whereof I aske thee the reason , O my Lord , with all the humility I am possibly able . For it seems to me● that therein● as in all thy words , there is a hidden Mystery ; tell me , I say , my God ( of whom in all cases , and doubts I aske solution , and many times by it thou dost make many things manifest to my simplicity ; ) tell me ● say ) what was the reason ? Verily it seemeth to me , that thou biddest vs be wise before we become simple , becaus that is only true Simplicity , which followeth true Wisedome . For we cannot become truly simplified in our soule , but by thy heauenly gift of true wisedome . For there is a simplicity which is without wisedome , and discretion , which litle auayleth to perfection . This vertue of Simplicity becometh more , and more perfect in the soule , as she increaseth in humility , and charity ; yet at the very first of our conuersion this is in some sort practised by vs , if we do as we ought to do . As for example ; to become pleasing to thee , it is absolutly necessary that a soule walke simply and sincerly before thy selfe and all men ; and read , and heare , obey , and per●forme all in a simple , and humble maner ; not searching into that which belongeth not vnto her ; this ( I say ) thou dost exact ; for nothing is more odious to thee , then the contrary practise ; But yet this doth not diminish our naturall reason ; but maketh it more cleere , and able to comprehend what is necessary for vs. This vertue also therefor bestow vpon me , who euen in my nature ( as thou well knowest ) did euer aboue all things hate dissembling , and dissimulation . O Lord , poore as I am , and most sinnefull , thus thou ●eest how I presume to speake vnto ●h●e ; but easily shall I obtayn pardon of thee , becaus thou ouerflowest with ●he aboundance of thy mercy ; for wh●ch Glory , Prayse , Adoration be to thee , who art my Lord , and my God , and only desired by me . I haue no friend to speake , or treat with but thee , and some of thy Saints , to whom thou hast giuen charge of me , and to whom I fly when my sinnes affright me ; amongst whom next after thy Deare Mother , the Queene of mercy , is my beloued S. Augustine . O Glorious Saint whose hart did burne , And flame with Loue Diuine , Remember me most sinnefull wretch , Who hunger staru'd doth pine . For want of that which thou enioyest In such aboundant measure ; It is my God that I doe meane , My ioy , and all my treasure . Thy words O Saint are truly sweet , Becaus thou dost addresse Them vnto him who 's only meet Our mis'ries to redresse . At whose intorcession much hast thou done for me ; Honour them , my Lord for me who am so poore that● haue nothing to present them , or thee ; only a desire of being gratefull to thee , who be by all eternally pray●sed . Amen . ( It was S. Augustine the Doctor and amorous seruant of God , that she heere meant . ) THE SECOND CONFESSION . Omnis ex vobis qui non renunti at omnibus quae possident , non potest meus esse discipulus . Qui habet aures audiendi audiat . All you who renounce not all you possesse , cannot be my disciple , who hath eares of hearing let him heare . THESE are thy words , my Lord which though they seeme hard at first , yet being explicated to our soules by thee , they become most easy , and sweet to performe ; Teach me therefor my God , I beseech thee for thy mercies sake , teach me I say , how I ●hall perform this to the glory of thy●oly ●oly name ; Thou hast inflamed my ●art , as thou knowest , with such a con●inuall desire , and longing after thee , ●hat it seemeth easy to me to performe whatsoeuer is exacted by thee . For ●hough I be fraile aboue all I can expresse , or imagin , yet I am confident in thee , by whose helpe and power it is possible to giue me to do all that it pleaseth thee to exact of me ; Teach me to do thy will , becaus thou art my God. Lett me Loue thee , becaus to want thy Loue is a most grieuous affliction to me . Farre as thou knowest , it is from me to haue willingly a deuided hart to thee . Is it possible that hauing but one soule , & hart , I should bestow any of the affection they are capable of , on any thing but thee ? O fa●r be this from me ; Nothing that could happen to my soule would so afflict , and discomfort me , as to see it adhered to any created thing , or to it very-selfe , willingly , to the impediment of my being wholy possessed by thee . Make me that thou wouldst haue me , that I may as thou exactest , prayse thee . This shall be my study , my care , and all my endeauour , to sing in my hart songs of Loue to thee , who art only desired and sought after by me ; In thy prayse I am only happy ; in which my ioy , I will exullt with all that loue thee , For what can be a comfort to me , while I liue seperated from thee , but only to remember , that my God , who is more myne , then I am my owne , is absolutly and infinitly happy ? O lett this thy Loue wholy transforme me into it selfe , that I may become insensible to all created things whatsoeuer ; Lett me be wholy possessed by thee , who by so many titles laieth claime to me . Can I say , or think that any thing is worthy of loue but thee ? O , no ; but if I had then thowsand harts , all were to ● little to bestow vpon thee● Shall● I any more be so miserable , as by louing , hauing , adhering to , or desiring any created thing , to become estranged from thee , in whom I haue placed all my hope , loue , and desire● I haue indeed chosen thee for my only loue , light , hope , comfort , refuge , ●elight , and whatsoeuer ells can be desired , or imagined , but it was not of ●y selfe ; but thy mercy and goodnes ●nforced me , euen whither I would 〈◊〉 no , by sending me the meanes to now how to serue thee , and withall ●iuing me grace of loathing all wh●ch was not to be a helpe to me . O ●●ese thy mercies when I recount be●ore thee , euen depriueth me of my ●ery senses , to see thee to haue been so ●ood , & mercifull to her , who as it is ●ade plaine to me by thee , hath offen●ed , and been more vngratefull to thee●hen ●hen any I did either see , or heare off . ●hall not I therefor humble my soule ●efore thee , and at the feet of all for the ●●●e of thee , who hath been thus tender of her good , who of all thine is the last , ●nd least , and most contemptible ; the ●hich being so apparent to me , I will ●et more and more humble my self ●y desiring to be despised by all , for ●●y honour , and glory . Thus , my Lord , ●ust , and ashes presumeth to speake ●nto thee ; and sitting alone I read what write of thee , and calling to minde what thou hast done for me , I reioye● in the multitude of thy mercy . Fo● nothing can heere be found in what I heere write for my comfort , being bannished from him whom till I may enioy as he is in himselfe nothing will ● rest in ; for nothing can satiat me . Yet as I say , it alaieth my grief for hauing offended thee , and of being thus remo●te from my beginning ( to which mos● ardently I long to returne as pure , as I was created by thee ) This my speaking in all my misery to Thee . None therefor● can wonder at me . For as one who desi●reth the prefence of her beloued , and expecteth when it shall be , can take no comfort till she see whom she so much desireth ; In the meane while spending her tyme , sometymes with thinking that this ioy to her will shortly be , and sometymes being wearied with long expectation , she employeth her self in some thing which may a litle recrea● her hart , while thus with her it must be ; and aboue all it is a pleasure to her to heare of him , which she cannot ●et see . Thus , O Lord , it passeth euen ●n that loue , which will , and deserueth ●o passe ; which none deserueth but ●●ou . And there is no comparison able ●o expresse the loue which is between a faithfull soule , and thee . For the more we loue thee , the more pure and quiet ●ecometh the soule by this thy heauenly charity , Whereas , alas ! it fareth ●arre otherwise with vs when we loue any thing out of thee , & which , is an im●ediment to thy Loue ; which misery before thee , in the bitternes of my sou●e , I bemoane ; becaus thou hauing made our soule so capable of thy diuine Loue , and so able to haue relation in all to thee , it is an ingratitude able to ●s●onish me , that we should east away our loue vpon that which is so litle able● to satisfy our soule , and whereof there is as litle certainty as there is of the ●ind ; yea euen in a moment we loose the fauour , and opinion of one , vpon whom we haue bestowed much tyme in winning it . O folly , which be henceforth farre from me ! Lett that infinit extent , and desirable freedom of my will , powre it selfe out wholy vpon thee , that at last i● may become perfectly vnited to thy diuine Maiesty . O how litle worth ( when ● am with thee ) is the desiring of the prayse , applause , and commendation of men , who are now o● one mind , and now of another , nothing being permanent vnder the sunn . Verily when in thy light I see this truth , it seemeth to me to be an intolerable burthen to be esteemed , and praised by men , whose fauour often maketh vs incurre thy displeasure● at least my frailty causeth it so to me . Helpe me therefor , and make me by all to become truly humble , and pleasing to thee who be adored three and one for all eternity , to thy infinit glory . Amen . THE THIRD CONFESSION . O That I were able to winne the harts of the whole world to thee ! which seeing I am not able to doe , lett me be no lett at least to any soules of ●eing thee . All loue and prayse is due ●nto thee , and all paine , reproach , confusion , and shame vnto me , which ●rant I may beare without offending thee , and then a thousande times wellcome be any of them , which may in●rease my loue to thee . O let me forsak all for thee , which thou willest vs to do , that we may find thee ! What is this thou saiest ( tell me thy poore seruant ) leaue all ? Haue I any thing to leaue which is not more burthensome to keepe , then it is paine to leaue . If I seeke my selfe , what do I labour for , but my owne paine ? If I forsake my selfe for thee , behold a most sweet peace is found by me . Thus there for are thy Lawes ; The more perfectly we performe them , the more delightfull is thy yoke . They were made by thee out of thy loue to vs ; and if we loue , they will be most easy , and pleasant to vs. For indeed where thou biddest vs leaue and forskae all , that we may find rest in our soules , thou speakest to vs , as being sensuall . For when we leaue our freinds , riches , honours , pleasures , yea and euen ( which is most of all ) our very selues , wha● haue we left , or forsaken ? Some thin● indeed , as it seemes to vs , these thing are , when through blindnes , and igno●rance , we esteeme them as benefit and comforts ; but doing it vpon 〈◊〉 word , we find we haue left nothing , ●● find thee who art all things . We haue left our friends , who are incident to leaue vs , when we stand in most need of them . We haue left honour , which being had proueth nothing ells but● meere burthen to vs. And so in fine nothing is there to be left , which if 〈◊〉 did but loue our owne peace and qui●● without all further respect , we would choose as the very best what thou do●● exact . For vertue is amiable in it self● and those that had but a very shew of it , as to what it is indeed , euen among the Heathēs were honoured for God● Who therefor would not follow the my God , in whom alone is to be foun● true good ? Thou teachest the milde and humble , thy wayes , and thou rest● willingly in a peacefull hart . What ca● bring true peace to our soule , but t●● ●oue ? Giue this Loue therefor to me , ●ho wisheth and de●ireth only , that ●n all I may be true to thee . THE FOVRTH CONFESSION . O My Lord and my God , to whom I dust and ashes am not worthy to speak ! Yet heare me my Lord recounting heere before thee thy owne ●ords spoaken by thy seruant in thy name , who art truth it selfe . Venife filij ●●●ite me , timorem Domini docebo vos . Pro●ibe ling●am tuam è malo , & labia tua ne ●juantur dolum . Diuerte à malo , & fac ●nam ; inquire pacem , & persequere eam . Conte ô Sonns Hear● mee I will ●each you the ●eare of our Lord. Forbid thy tongue from euil , ● thy lips that they speake not guile , turne ●rom euil and do good , seeke peace , & pro●ecute itt . Heere thou biddest me as thy child come to thee , and thou willt teach ●e thy feare , as that thou art my Lord. ●eere thou biddest me refrain my ton●ue from guile , and my lippes that they spea●k not guile , and also hate euill , and do good , inquire afte● peace and follow it , these last words in●deed comprehending all . But of who● shall I inquire peace my Lord , & my Go● of whom I say , shall I inquire to lea● it ? Truely of thy selfe , who in teachin● me the way of peaoe , canst giue me gra●ce to follow it . Of thee therefor I desi●re to learn , whose words are work● Speak to my hart ; speak so that I may heare , and follow it ; Giue me the Humility which knoweth no guile ; Giue me the Loue that accompanieth it . L●● thou knowest that there was neuer more necessity of begging in this kind thy helpe ; because humble Loue is now of the world allmost vnknown , yea euen of them who should teach it the res●● the wisedome of thy truth is sett a side● and that which is the wisedome of the world beareth sway ouer all ; out of which it groweth , that euen Humility , Obedience , and Charity ( the most noble vertues that are , or can be ) are exacted and practised euen by way of humaine policy , which maketh so litle vnion in the world be●weene them ●hose whole study ought to b● , how they might loue , and draw most forci●ly all the harts , and soules in the ●orld to the pure loue of thee . O Lord how farr haue our sinns cast vs from ●hee ! In lighten my soule , O Lord , I ●umbly beseech thee , while heere , to my greif , I do in the bitternes of my soule , rehearse these things befor ●hee , whom I ( most contemptible , and ●nworthy ) find in all so willing to ●ear , and help me . If we would loue , we should aboundantly partake of ●hee . For nothing is held by thee too deare for them , who alone aboue all creatures , and comforts seek the pure ●oue of thee . Out of this true loue bet●een a soul and thee , there ariseth such a knowledg in the soul , that it ●oatheth all that is an impediment to ●er further proceeding in the Loue of thee . O Loue , Loue , euen by naming ●hee , my soul looseth it self in ●hee ! Nothing can satiat my soul my Lord , as it is well known to thee , but ●o be swallowed vp in thee for all eternity . No knowledg which heer we can haue of thee , can satisfy my soul seeking , and longing without ceasing after thee . By faith we are certain of thee , and by Loue we in some sort experience in our soules thy greatnes , and goodnes , thy beawty , and sweetnes , which more confirmeth vs in the hope of thee . O what knowledg is to be compared to that which is taught the humble by thee , which tendeth yet only to thy making her vnderstand her owne nothing , and meer dependance of thee . Thy words , ( as my deare S. Augustin sayth , speaking in his wonted maner to thee ) do-●●e● smile vpon those that neither seek , o● desire any thing but thee . What cans● thou deny to such , as thus loue thee ? Verily thou seemest so enamoured of them , as if thou wert forgettfull of the infinitnes of thy Maiesty . The more they become humble , the more they are regarded by thee , and the more ( in thy light ) do they perceaue their vnworthines to be thus aduanced to loue thee , which the more short it is of that which in will they desir by more , and more humility to become before thee , the more they endea●our to become gratefull to thy infinit mercy . O who can expresse the ioy that an humble soule takes in being despised for thee ! Verily nothing doth she esteeme so great a burthen , as to be fauoured , honoured , esteemed , or applauded by men , whose opinion she feareth may deceaue her through her great frailty ! O how little is the opinion of men to be esteemed , seeing they are so ●●ekle , inconstant , and easily deceaued ! but thy iudgments , my Lord God , are true , and iustified in themselues ; be thou my witnes , and defender , who ●●nst not be deceaued ; and then lett all the world censure me as they please ; a good conscience is better then a thousand wittnesses ; giue me this then ; and I shall easily passe through all things ! Speak , my Lord , peace to my hart , that I may attend to thee alone my only beloued . Shall I after all thy benefits desir any thing beside thee ? O no , my God● farr , farr , farr be this misery from me , after my soul hath been thus vrged by thee to sigh , long , and thirst without ceasing after being vnited with thee . THE FIFT CONFESSION . TELL me , my Lord , I beseech thee , what can my soul pretend if it seek any thing with thee , which is an impediment to my truly louing thee ? What can I , I say , pretend , seeing no peace , or comfort can be found , but only in thee ? What do we when wee desire comfort of thee , but depriue our selues of a most happy liberty , which they enioy who desire nothing for tyme or eternity , but ( without al regard of themselues ) to be perfectly conformable to thee . If we would liue without all intention , or wish : but of enioying thee ( which cannot be done , but by a truly humble and faithfull soule ) the diuell could not ouercome vs by any wile . We should easily retain true peace with our selues , with all the world , and aboue all with thee . For when we adhere to any created thing we become a slaue to our Passion , and are in eminent danger of sinne . No way is plaine , secure , and easy , and without perill of all errour , but this , that the soul seek nothing but thee her Creator ; This is the way , in which a foole cannot erre ; this is the way without questions , in which a soul without all impediment adhereth to thee , the fountain of all true wisedome who willingly illuminateth our needy soules , if we wil but giue thee our hart , and soul to thy self ; thou considerest not our former sinnes , after thou hast once blotted them out , but dost vpon them ( who haue had the maners of beastes in times past ) most bountifully , and aboundantly bestow and refresh them with the sweet dew of thy grace , which hauing tasted in their soul , it maketh them loath all that is lesse then Thee ; neither can they take any content , but in hearing thy name , speaking to thee , and longing after thee , after tho● haft wounded their soul with thy Diuine Charity . O lett me sitt alone silent to all the world , and it to me , that● may learn the song of Loue , and praise o● thee , which is so infinitly due to thee from me ! This song none can sing but those that truly loue thee , and whose only consolation is to be without all com●ort as often , and as much as it shall please thee . Nothing as thou knowst , do I putt any ioy , or comfort in , but in sighing after thee , wh● a●t not heer ( as thou art ) to be by vs seen . O teach me those vertues , which draw a soul so out of her self into thee , that she becometh insensible to all things but thee ; these vertues are , true Humility which knoweth not how to exallt it self , perfect Subiection to thee , and Discretion which can only be taught by thy Maiesty , and yet is so necessary , that no vertue hath more vertue in it , then partaketh of true Discretion . For without that , we insteed of true vertue practise absurd follies ! O my Lord. aboue all things lett me seeke thy glorie , who be praised by all creatures for all eternity● Amen . THE SIXT CONFESSION . IS it any wonder , my Lord God that in all my doubts , temptations , paines , and in this continuall warrfare which I find vpon earth● and in my greif of being seperated by sinnes dayly vnwillingly committed , and liuing in flesh and bloud from thee my only beloued and my most infinit good , I recurre to thee for succour , & help ? What shall I do , if I should not in all things speak vnto thee , consult with thee , and haue relation to thee ? what would becom of me , whose frailty , and weaknes is aboue all that can be imagined , much lesse expressed by me ; but by recurring to thee I find , and gett light , and a certain sweet , and heauenly repast towards the sustaining of all the miseries this bannishment of ours is subiect vnto . Alas , thou knowst I haue placed all my peace and hope in thee ; All I desire is , that may loue thee , and become totally subiect to thee ; Do with me whatsoeuer thou pleasest . For I desire no more power to choose any thing any more , then if I had neuer been ; only thy-self I long for and desire to possesse , and obtaine ; yet in what maner , & measure as thou didst from all eternity will , and ordaine . For in this desire , my soul , hart , and will haue no limitts , nor can they sufficiently extend themselues to their fill , saue only by louing and praising thee by thy self ( which is my refuge ) all power in my self I feeling vtterly to faile . Certainly only by louing , knowing , and enioying thee can my soul become truly happy : bring me to this I beseech thee , seeing that thou vouchsafest such a desire to her who is thy poorest , sinnfullest and most contemptible creature : neither is there any creature , nor can there be , of so litle desert , but that they deserue what thou dost to and for my soule farr , farr , farr be●or me ; All the Glory therefor be giuen to thee . For nothing but confusion is due vnto me ; which grant I may beare patiently when through thy iust iudgment it falleth vpon me . THE VII . CONFESSION . I Haue inquired of others about all those things which I thought appertained , or might be a help to me for the better seruice of thee ; But no stability could I find in any Instructions till I was referred to thee , who art that one thing which is only necessary . Few are the Instructions which to a good will were necessary , if we were referred to thee , as our principall , and only Maister , and Director , who can indeed neuer erre , and is allways present , and both teaches vs what Obedience , and Humility is , and giueth grace allso to perf●rm them , which none can do but thy-self . O how happy are they who truly adore thee in truth , and Spirit ! For these in thy light shall see light , and in thy strength are able to passe through all difficulties , how great soeuer . These adhering faithfully to thee , sustaine their Crosses so cheerfully , as if in their suffering they beheld thee for whom they suffer , with their corporall eyes . And they desyring no knowledg of thee but what they haue by faith ( which is only secure , and void of all perill of errour ) Thou wonderfully confirmest them in the light of that which is in it-selfe so secure . What comfort can a soul take in any created thing , who hath placed her ioy in thee alone ? No Angell can satisfy her , or make her grei●e the lesser , while she is bannished from her God , who is her Glory , and her Crowne . Yet one thing she hath to be some comfort to her while thus it stands with her , which none can take from her ; and that is the hauing of relation vpon all occurrents to thee immediatly in her soul , in such a maner that nothing can interpose it selfe betweene thee , and her . She indeed highly esteemeth all that thou hast made ; euery thing as it is deriued by partaking of thy grace ; More in perfection of which degree , are Angells and the Soules of men , and she preferreth the latter ( that are yet in this world ) before herself in all things : but yet as in comparison of thee , they are to her , as if they were meere nothing , as for resting or placing her felicity in them . For well she knoweth that if there were no soul yet created , nor euer to be , but only her own soul , and that ●ere ( as all soules are ) capable of thee , she should by possessing thee alone , and without them be infinitly happy ; for thus it is ; for nothing can ●atiat a reasonable soul , but only thou ; And hauing of thee , who art indeed all , nothing could be said to be ●anting to her . Thus my God it stands with me ; for which all glory and praise be giuen to thee eternally . For if it had not stood thus with our soules , that our happynes had only depended on thee , some defect there would haue beene , that might haue been an impediment between a soul and thee . O that some who liue wholy to thee , and experience the infinit desire thou hast to impart thy self● to all reasonable soules , would come out of their solitud , & their liuing wholy ●or the good of themselues , & declare the way of Loue to hungry , and euen starued soules ! O how many would then be as tractable Lambes , who now rebell as stiffe-necked soules ! Verily thou knowest that before I mett with such a seruant of th●e my hart seemed ●o me and also to others , to be growne ( liuing yet in Religion more hard as to any good , then euer was a stone ; but heating thy law made by him so easy , & plaine , it was great ioy to my soul , and little did it seeme to suffer all the paine , and misery in the world , so I might please and serue thee my only beloued . I had indeed inquired about thee of many before , and those such as were most likely to haue known ; they all agreed in points necessary to saluation , neither should I haue erred as I did , if I had followed them ; but what was the meane , and way to a perfect Vnion with thee in my soul , I could not at all hear , or learn. For they had ( as some of them humbly profest ) been for twenty yeares imployed in hearing Confessions ; and in studies , thereby endeauouring to thy great honour to work the saluation of streying soules , which was a happy course for them , so that they had little experience in directing Contemplatiue soules ; But as one of them profest , who was our cheife Superior , if we had not found one of our owne Order , who could in this haue giuen satisfaction to our soules , he would haue sought ouer all the world most willingly to haue found , and procured one for vs ; for which Humility , and Charity of his , I beseech thee my Lord God to reward him as beseemeth thy infinit Goodnes And grant that we , who haue , or shall find benefit by these most happy Instructions , may be as faithfull to thee , as it is possible for soules loaden with flesh , and bloud ; and lett our harts study nothing ells , but how to loue th●e ; and by perfect subiection lett our soules liue quietly vnder whomsoeuer is sett ouer vs by thee . For in vain do we pretend to obey thee , if we be not pliable to those that are set ouer vs by thy Diuine Maiesty . For those who truly endeauour to please thee would obey a worm , if it could commaund in the name , and power of thee . For so much is an action pleasing to thee , as it is done in that maner it is exacted of vs by thee ; which good will , and pleasure of thine we cannot learn but by conuersing with thee , which if we do , and liue withall as well as our frailty will permit , wholy to thee , and seek our own abiection , it will easily appeare to vs how , and which way in all things we shall behaue our selues to become truly obedient to thee . For either by the Rule , custome , or order of the howse , or by the speciall ordinance of the Superior God sheweth vs what to do , they being infallible declarations of his will , and the most certain of all ; Or ells for things for ●hich they referre vs to thee , as for the maner of our Prayer , and such like things , thou teachest an humble soul what therein to do , and when to ask of others , and when to seek the solutions from thee ; But indeed as I haue confessed to thee before , speaking ordinarily , few are the questions that occurre in the way that is of humble Resignation ; Only thou requirest , that how cleerly , or securely soeuer a soul walk , she be ready in all that is required of her by Superiors , to giue them a faithfull accompt , and to amend , and correct whatsoeuer they iudge amisse ; This lesson they learn who in all haue relation to thee , and thou giuest them grace to obey in all for thee , if we dispose our soules to hear , and follow thee . For thou giuest one grace to one , and an other to an other , and some may do that with profit , which would to another be a mayn preiudice . Thou giuest wisedom to all thy little ones , but not to all in one maner , but to a Superior in one kind , and to a subiect in another . In all therefor if we will truly obey , we ought to obserue ourselues , what doth hinder , and what doth help towards the obtaining of thy diuine Loue , for which all things are and haue been ordained by thy diuine Goodnes ; and yet to do this as we ought , passeth so between thee , and vs : that none can discern it by vs , vnlesse perhaps they hold the same course . For this proceeding doth not make a soul singular in her actions , and cariadge ( for singularity is a vice which thou extreamly hatest ) but rather makes one exceedingly loue the common obediences , and externall exercises , all of them putting ones soul in mind of her duty towards thee in all things ; and so hast thou ordained , and disposed the orders of this howse , that they are a sufficient book ●o teach vs our duty , and do shew vs when to Praise thee , and when to cease from actually doing it ; When to speak , and when to be silent ; and for my part following them as well as I can , quietly , and out of Obedience to thee , I find them all most necessary , and proper to aduance a soul in the true Loue of thee ; and particularly the Diuine Off●ce is such a heauenly thing , that in it we find whatsoeuer we can desire . For sometimes in it we addresse vs to thee for help , and pardon for our sinnes ; and some-times thou speakest to vs ; so that it pearceth , and woundeth with desire of thee , the very bottome of our soules , and sometimes thou teachest a soul to vnderstand more in it of the knowledg of thee , and of themselues , then euer could haue been by all the teaching in the world , shewed to a soul in fiue hundred yeares ; and as I haue often allready said thy words are works ; and therefor happy are the humble , and peacefull of hart ; for these find such free accesse to thee , that thou be commest indeed all in all and aboue all to them , while they seel● nothing but thee ; and no perill is there to them in their way , as long 〈◊〉 they retain true Humility in the●● soules . For who can hurt a soul , 〈◊〉 deceaue her , while she adhereth faithfully to thee ? but if she presume any thing of herself , what perills● and danger she is subiect vnto , and she apt to fall into , none can conceaue , much lesse expresse . And to this effect of shewing a soul how to walk securely , writeth thy great seruant the Author of the following of Christ in his 21. Chapter of his third book , whose words with great ioy I read , and before thee speaking too , I will heere bring them in ; beseeching thee to instruct me in the true practise of them . For they contayn the way in which a foole cannot erre , and without the practise of this , our soules lye open to all the snares of the Diuell : thine , and our enemy ; No instruction did she so much regard , so frequently reflect●on , or more volue , and ●●●olve in her mind , nor more delighted in , ●hen this that followeth , being meerly of ●er own finding , and obs●ruing in the said ●ook ; which she was familiar in ; and no ●aruaile , considering the excellency , and ●ecessity of it for the purpose which she hath mentioned , being the securing of one in a Spirituall course , thus therefor doth he say ●peaking to her soule . Super omnia , & in omnibus requiesces ●●ima mea in Domino semper : quia ipse est ●anctorum aeterna requies . Da mihi dul●s●me & amantissime Iesu , in Te super ●mnem Salutem & Pulchritudinem , super omnem Gloriam & honorem , super omnem ●●tentiam & Dignitatē , super omnem Sciētiam & Subtilitatem , super omnes Diuitias & Artes , super omnem Laetitiā & Exultationem , superomnem famam & Laudem , super omnem Suauitatem & Consolationē , super omnem Spem & Promissionem , super omne Meritum & Desiderium , super omnia dona & munera , quae potes dare & infundere , super omne Gaudium & iubilationem , quam potest mens capere & ●●ntire : Denique super Angelos & Archangelos : super omnem Exercitum Coeli , & super omnia visibilia , & inuisibilia , & super omne quod Tu D●us meus non es● Quia Tu Domine Deus meus , super omnia optimus es , Tu solus Altissimus , Tu solus Potentissimus , Tu solus Sufficientissimus & Plenissimus , Tu solus Suauissimus & Solatiosissimus , Tu solus Pulcherrimus & Amantissimus : Tu solus Nobilissimus & Gloriosissimus super omnia , in quo cunct●● bona simul perfecte sunt , & semper fu●runt , & erunt . Atque ideo minus est & ins●ffici●ns , qui●quid pr●ter Teipsum mihi donas , aut de teipso reuelas vel promitt●● Te non viso , nec plene adepto . Quoniam quidem non potest cor meum veraciter requiescere , nec totaliter contentari , nisiin Te requies●at , & omnia dona , omnemque Creaturam transcendat . Aboue all things , & in all things my soule thou shalt euer rest in God , for hee is the eternall rest of the Saints . Grante Mee most sweet , and louing Iesus to Rest in Thee aboue all Creatures ; aboue all Health , and Beauty , aboue all Glory , and Honour ; aboue all I owre , and Dignity ; aboue all Knowledge , and Subtility ; aboue all riches , and Arts ; Aboue all ioy , and ●ladnesse ; aboue all fame , and Praise ; ●boue all sweetnesse , and Comfort ; aboue ●ll Hope , and Prom●se , aboue all meritt , ●nd Desyre ; aboue all Guifts , and prefents ●hat Thou canst giue , and impart ; aboue all ioy , and Iubilee that the Mind can re●eiue , & feele : lastly aboue Angells , and Archangells , aboue all the heauenly Host , aboue all things visible , and inuisible ; and aboue All that Thou art not my God. For Thou my Lord God art good aboue all goods , Thou alone most high ; Thou alone ●ost powrefull ; Thou alone most full , and sufficient ; Thou alone most sweet , and comfortable ; thou alone most beautifull , and louing , Thou alone most noble , and Glorious aboue all Things , in whom all ●oods together are most perfectly , haue beene , and euer shall be . And therefore it 〈◊〉 too little , and not sufficient whatsoeuer Thou bestowest on Mee besides thy selfe , or reuealest of t●y selfe , or promisest , whilst Thou art not seene , nor fully obtayned . For surely my Hart cannot rest , nor be fully contented vnlesse itt rest in Thee , and transcend all guifts , and Creatures whatsoeuer . All things , desires , and loues are vain● But only that which tends To God alone our cheifest good , And all things ells transcends . My soul therefor by this sweet Loue shall day , and night aspire , And rest in God ( all things aboue ) My Loue , and lifes desire . And while I liue , I le neuer cease To languish for his Loue , Breathing , and sighing after him , Till he my life remoue . For since ● am not where I loue , How can I comfort find , But only in the song of Loue By Loue to me assign'd ? And where so ere ●his word is 〈◊〉 loue It yeilds a siluer sound ; But if that word I misse in it Me thinks I want my ground . Nothing so simple can be pennd If it but treat of Loue , But that it serueth in some sort My sadnes to remoue . And shall my soul by senselesse loue , Which yet is neuer true , Bestow more loue where it is lost , Then where 't is only due ? ● no my God , but rather lett Such folly be to me A meanes to vrge my sinnefull soul To Loue more fernently ! And henceforth lett me draw no breath , But to aspire by Loue To thee my God , and all my good By whom I liue and moue . No Stagge in chace so thirsty is , Or greedy of sweet spring , As is my soul of thee my God While I heere sighing sing . My soul where is thy Loue , and Lord , Since him thou canst not find ? O cheere vp hart , be comforted , For he is in thy mind ! To him relation thou maist haue , As often as thou goes Unto the closett of thy hart , Thy griefs for to disclose . As silly Lambes from rauening Woolues For help to Sheapheards fly , So shall my soul in euery case For help , and councell hye , To thee my God by humble Prayer , In hope , and confidence , That thou my Lord willt succour me , And be my soules defence . And seeing that my God is rich How can I say , I 'm poore ? And hee more myne , then I myne owne : What can I wish for I more ? And in his Maiesty , and power , Much more I will reioice , Th●n if of all in heauen , and earth I had commaund , and choice . My God one thing alone thou know'st I feare and apprehend , Which is my Lord for to displease , Whose mercies haue no end . From all that doth displease thyne eye●● Be pleas'd to sett me free , For nothing ells in heauen , or earth , Do I d●sire but thee . And lett me rather death embrace , Then thee my God offend , Or in my hart to giue thy place To any other freind . Nothing would greiue my soul so much , As in me to perceaue Any affection in the world That thine would me bereaue . I know thou must possesse alone , Or els we are not thine , In such good plight as we should be , If light to vs did shine , As thou desirest it should do By grace our soules within ; For which are all the helps we haue Intended , and haue been Imparted , and bestowed by thee , That we might liue alone To thee who satiat'st pure soules With ioyes that are vnknown . And wo to them a thousand times , Who interest haue in any , Or haue deuided harts to thee , After thy gifts so many . For thou hast purchased our loue At too too deare a rate , To haue a partner in our hart , Which iustly thou dost hate . O this thy wrong makes Angells blush O make it farre from me Since that I am both body and soul All conseerate to thee ! And I also will greiue with them , To see thee haue such wrong From soules selected by thy self To sing with them the song Of Loue , and praise to thee , O God , And euen in this place To Contemplate thee , as we may , O sweet and happy grace ! If we would dy vnto our selues And all things ells but thee , It would be naturall to our soules For to ascend , and be Vnited to our Center deare , To which our soules would hy , Being as proper then to vs , As fire to vpwards fly . O lett vs therefor loue my God , For Loue pertaines to him , And lett our soules seek nothing ells , But in this Loue to swimme , Till we absorpt by his sweet Loue Return from whom we came , Where we shall melt into that Loue , Which ioyeth me to name . And neuer can I it too much Speak of , or it desire , Since that my God , who 's Loue it selfe , Doth only Loue require . Come therefor all , and lett vs loue And with a pure aspect , Regard our God in all we do , And he will vs protect . O that all things vpon the earth , Re-ecchoed with thy praise My euerlasting glorious God , The Ancient of dayes ! And it I wish with all my soul Incessantly to sing ; But seeing this I cannot do , My sighes to heauen shall ring ; Yea if I writ out all the sea , Yet could I not expresse The ioy , and comfort I do feele In what thou dost possesse . No gifts , or grace , nor comforts heere How great so ere they be , Can satiat my longing soul , While I possesse not thee . For thou art all my harts desire , Yea all that I do craue , In earth , or heauen now , and euer Thou art all that I would haue . And I do wish with all my soul , That to thee I could pray , With all my hart , and all my strength Ten thowsand times a day . Lett peoples , tribes , and tongues confesse Vnto thy Maiesty ; And lett vs neuer cease to sing Sanctus , Sanctus to thee . These are his words my Lord God , which whosoeuer practiseth , shall find a Spirituall internall life so easy , sweet , secure , and void of all questions , that they will walk ( euen in this bannishment , where our life is tearmed , and that most iustly , a continuall warrefare ) with a heauenly peace , and security . For to that soul who proposeth nothing to herself but thy selfe alone , aboue all gifts , and creatures , what can interpose it selfe for to harm her , while she remaineth thus confident , and humble between Maiesty● and her soul. Certainly so subiect doth such an one liue to thee , and to all others in that maner , as shall be exacted by thee , that there can nothing carry her away , while thus it stands with her , to any errour of vanity ; and her loue is so founded in true Charity , and practised with such Humility , and so in her very soul , that nothing can interrupt her conuersation with thee ; Besides in a soul who walketh vpon this secure ground of only seeking thee , and only resting in thee , such a diuine light doth shine , that she iudgeth according to the iustice of thy Diuine will , and not according to sense , or custome , which in these blind days takes place allmost in all things of true reason ; and this for want of hauing recourse to thee , my Lord , who art the only true light ; and of this defect it proceeds , that the diuine ways of Loue are now held so perillous , and insecure , in which my God thou hast an infinit wrong , seeing that we were made only to Loue , and attend to the praise of thee , our Lord. It is true , those who will pretend to lead a Spiri●uall life , and yet seek not in all to deny themselues , but desire this gift , or this grace , this fauour , or that comfort , lett them pretend for their excuse in it whatsoeuer they please , do o●ten times miserably deceiue , not only themselues , but also many others , and bring an internal life wholy into a scorne , and contempt to the preiudice of their owne soules , and also of many others . But I wish that those that do this simply by being for a Spirituall life vnapt , might giue themselues to that which by Superiors should be found most fitting for them , and no● be a cause that thy sweet mercy , an● goodnes should haue such wrong as that other soules who were fit should be hindred from hauing relation to thee , by which their soules would be turned wholy into Loue , by a vehement desire , and longing after thee , that one thing that is only necessary ; and from this house . ( To witt of the Benedictine Nunn● 〈◊〉 Cambray . The same she meanes for Pa●●● issued thence , and where her natural Sister of the same Spirit Gouernes at present . ) I beseech thee for thy own sake , keepe this misery , which of all other is the greatest that I can comprehend o● imagin . THE EIGTH CONFESSION . BLESSED is that Simplicity ( saith my foremencioned Author in his fourth book of the Following of Christ ) that forsaketh the difficullt way of many questions . Those are his words in his said diuine Booke , where he proueth the way of Loue to be so easy , and secure , as I haue before signified . O how happy are they who follow thee in Humility , and Simplicity of hart ! for these haue few doubts which are the cause of questions . The more a soul is void of doubts , the more capable is she ( speaking ordinarily ) of these secret wayes of the Diuine Loue For commonly her way must be to resign herself to thy will. What roome is there left then for questions ? Yet when it is thy will , that in a reall doubt she ask , thou teachest her how to proceed in it , that it may be a help to her soul , and no hindrance , which seldome happens when without thy leaue , and sending she presumeth to endanger herself to be intangled by falling out of one doubt , and question into fiue hundred others . Lett it be with my soul , O Lord , as it is said of Anna the Mother of thy Prophet Samuel , that she turned her countenance no more towards seuerall waies . For hauing been taught , and instructed by thy sweet mercy , that One thing is to me only necessary , lett me not loose my selfe by following , or trying those seuerall waies of which she speaketh . I haue as thou knowst , my God , had sufficient triall of them , to the great misery , and difficulty of my poore soul for that time ; lett me now sing , and that from the bottom of my soul , that it is good for me to adhere to my God , besides whom what is to me in heauen , or what desire I on earth ? Only thy selfe my Lord is desired by me , and only thou canst comfort and satisfy me . It becometh me to become wholy subiect to thee , so that for time , and eternity , thou maist dispose of me as it pleases thee , which with my whole soul I beseech thee to do , and then I ●hall be as happy as I desire to be . Thou knowst that since I was taught what it was to loue thee , I neuer durst wish , or desire any thing . For it appeareth plaine to me , that my blindnes , and ignorance is so great , that euen in the desire of that which in it self is good , I may be extreamly deceiued . Only thy-selfe knoweth what is most to thy honour , and best for me ; and therefor whatsoeuer thou dost , shall be best welcome to me . I desire no liberty to choose any thing besides thee , because it suffiseth me if thou wilt become all in all , and aboue all to me ; which desire . I know is pleasing to thee , and therefor I beseech thee inlardg my hart , and soulin this longing , and sighing after thee my only beloued . Lett my hart be free to thee . For none deserues any part therein besids thee . O how great a greif would it be to me , if any c●●ated thing should be an impediment to my being wholy thine ! Verily if I should find , that my will were false to thee by desiring any thing but thee , nothing in heauen , or earth could comfort me , while thus it stood between my hart , and thee . Giue me therefor grace to be faithfull to thee , who hath shewed such an infinit mercy towards me , as to lett me know of the way of Loue , whereby all Crosses become tolerable to me . Neuer shall I be satisfied with blessing thee , and thanking thee for this thy Mercy . All , that loue thee , praise thee for me , who am not worthy to name thee . Verily if I be now vngratfull to thee , it is pitty thy earth should beare me . Yet thou knowst my extreame frailty , and therefor in all haue mercy on me , and in the end saue me who putt all my hope in thee . What shall I render for this thy infinit benefit bestowed on me ? Verily if I should be despised by all the world , as I iustly deserue to be , and should haue , and feele the paines of all that euer haue suffered for thee , and should be shutt vp in a place which were only big inough to containe me , and were ( as vnworthy of them , as indeed I beleiue , and acknowledg my selfe to be ) debarred of the Sacraments , by which such grace to soules , is so aboūdantly imparted by thee , and were held for a reprobate by all that are most esteemed , and respected by me , yet this were little to endure in requitall of this benefit which I haue heere recounted before thee , and which I read with so much ioy , that it is a solace to me in those difficulties which are only known to thee , and which would , if I were not exceedingly holpen by thee , quite ouerwhelme me for as it is well known to thee , they do oftentimes make all my strength decay so that I seem to be left without so much as is sufficient to go euen about the house ; But when I haue been thus dealt with by thee , I haue been withall enabled more feruently to praise thee ; And thy intention by it was apparant to me . For by it thou didst so abate pride that was most strong in me , that all I could haue done , or deuised , or all other creatures with me , could not so much in many yeares haue humbled me , and haue bread such a contempt in my soul of resting , or taking delight in any thing which was lesse then thee . Thus , my God , thou dealest with me , who , as I haue often said , am not worthy to name thy Maiesty ; and I see , if we will but giue our selues wholy to the seeking after thee , and dispose our selues to suffer whatsoeuer it shall please thee , we shall not need to take care for any thing , but how to please , and praise thee . For thou willt prouide Crosses such , and so much as will be sufficient to make v● becom that , thou wouldst ●aue vs to be ; and in those of thy sending there is no danger , if we will endeauour to be faithfull to thee , and in them call often vpon thee . But when we place such perfection in suffering , that we think we do nothing vnlesse we be in matters of suffring , and are as it were loath to loose time ( as we think we do ) by being without occasion of suffering , we oftentimes faile in those Crosses which ●e in such an humor do lay vpon our selues or thrust our selues into without thy leaue , and disable vs from vndergoing , and suffering those which then , or afterwards are by thee thought to be fitter for vs ; and we seeing our selues to faile in these of our own vndertaking , which we made our selues sure to be able to stand vnto , grow to be deiected , yea sometimes euen so farr as to mistrust all the course we had held before . For we remembring we endured greater matters before , ( being of Gods sending , and through his grace ) presumed now allso of that strength which then we had , which was not , as we conceiued , ours , but our Lords , who rewardeth no works but his owne . If we will therefor in all liue secure , lett vs desire nothing , no not euen to haue matter of suffering , saue so farr , as it shall be his pleasure . For certain●ly to suffer for him is so great an honour , that one may iustly esteem herself vnworthy thereof ; and yet it is a thing so necessary to aduance vs in the way of Loue , that we need not doubt but God will prouide it when he sees it fitt ; and when he doth send it , come it which way it will , it will be no impediment to a faithfull soule ; but her only way , in this as well as all other things , for to liue secure , is , to be as a little child by humble Resignation , and lett God do with vs in all what he will. For only by this meanes we can liue in Peace , & auoid the snares of selfe loue , and the diuell . For a soul that is apt to esteem greatly of a little suffering , and thinketh when she hath in it a slight occasion , that it layeth open the way to great matters between God , and her soul , God vseth to lead her by another way , till she see , and acknowledge her errour ; and many times she falleth into sinn , and imperfection by her greedines to aduance her soul by vntimely suffering , which at last maketh her cry out to thee ; O Lord ; how great is my blindnes , and frailty ? help me therefor my God in all these miseries , which heere thy sinnefull seruant speaketh of as a guilty person to thee ; Great , great is my folly , and frailty , and therefor for help , and strength I fly vnto thee ; spare my soul sinning before thee , and lett me now begin to loue only thee ; help me in all , my Lord for vaine is the help of man. I will therefor confide in thee my God , my mercy , who be Adored , Praised , and Exalted , for tyme and eternity . Amen . THE NINTH CONFESSION . LEX Domini immaculata conuertens animas ; testimonium Domini fidele sapientiam praestans paruulis ; Iustitiae Domini rectae laerificantes corda ; praeceptum Domini lucidum illuminans oculos . The Law of our Lord is immaculate , correcting soules , the Testimony of our Lord is faithfull , giuing Wisedome to little Ones . The Iustices of our Lord be right , making harts ioyfull : the precept of our Lord light some illuminating the eyes . These my God are the words of thy Royall Prophet , which are ( as it followeth in the same Psalme ) to be desired aboue gold , and rich pretious stones ; yea they are more sweet to a louing soul then the honny , or the honny combe . Lett this Law of thine conuert my soul , that it may become one of thy little ones to whom the grace of true Wisedome is o●ten promised by thee . Lett thy Iustice make my hart ioyfull . For in the per●ormance thereof is true Peace only to be found They that liue according to this thy Iustice , do enioy such a diuìne tranquillity , that it cannot be expressed by any pen whatsoeuer . None can walk in this path of true Iustice ( in perfection ) but the humble . Those find out in thy light what is thy best will , and pleasure in all things as farr as humane flesh will admitt , and perform thy iust will , as well as human frailty will reach . When we do perform any thing by this iust rule of thy holy will , we find an admirable effect the●eof in our soul. This is that which by performing in all things we become truly subiect to thee , and haue the merit of Obedience , which maketh all our actions so noble before thee ; and of which vertue of Obedience how much , or how little our actions partake , so much , and no more do they deserue reward . Worthyly may Obedience be preferred before Sacrifice . For it is that which gouerneth heauen , and earth , and which only deserueth reward in thy sight . Happy are they who walk this way . For they haue a ●ast euen of the ioyes of heauen . For as they there obey thy will , so these thy humble soules do also endeauour to do the same . This Obedience to thee maketh the Angells as ●ell content with their degree of Glory , as to be of the Seraphins , who are yet in a farr higher degree in thy Kingdome . This maketh the Saints content with theirs ; this maketh soules on earth who aspire to thee with all their harts , to limit their desires with thy good will , and pleasure , and by this meanes they desire neither life , nor death ; but in it conforme themselues to thy most iust will ; this maketh them desyre disgrace , nor Glory neither paine nor health , neither Crosses , nor comforts . This Obedience to thee , and to Superiors for thee , made some soules pleasing to thee by liuing in the wildernes , and others by liuing in a Community , some by liuing to the profit of their neighbour , and others by liuing , and attending only to thee in their soules , some by liuing in high , and eminent degree , and hauing commaund ouer many others , and some by being esteemed abiect , and the very scumme of the world ; and these if they had of their own choice , and election chosen the contrary state , would neuer haue arriued to true Sanctity : Some also by many paines , & Crosses come to thee , & some only by an internall affectiō to thee , hauing that in affection which others suffer in act , they also are respected by thee ; By which it appeares how great a subiection is exacted by thee of those who desire to become vnited to thee , and neuer can we prosper in a Spirituall life vnlesse we hearken to thee , and obserue euen in the least things , what thou wouldst haue vs do , and go that way thou wouldst haue vs in all things whatsoeuer . For we may be sure thou willt lead vs by the way of Abnegation which is the way of the Crosse which if we will walk with humility , and simplicity , we shall with security arriue at the port of eternall Glory , and enioy thee our only beloued in that degree thou hadst ordained for vs from all eternity , liue we long , or dy we soone . For only in thee can we be happy , and by thy meere grace can we deserue to enioy thee . What we ouercome is so done in thy strength that the glory is wholy due to thee alone ; and this I find dayly , seeing that when I presume of my own strength , though it be in a thing which I haue often ouercome , and many times farr greater it seemes to me , yet I faile in that , euen often to the offending thee my Lord in an extraordinary maner . From this errour therefor my God heerafter deliuer thy poore contemptible seruant , that I may prais● thee who art my only strength , and hope● Lead me which way thou willt , so●● may blesse thee in all , and rest in thee aboue all . From thee the strong receaue their strength , and in thee sinners that haue nothing of our owne haue wherewith to supply all our want ; thou flyest vp with them who by an ardent loue haue surmounted all created things , and are firmely vnited to thee in Spirit ; and thou also lendest thy sweet hand to thy little , and imperfect ones who are of a good will , to help them out of the mire , and durt of passions , and inordinate affections ; In this mercy my soul doth hope , and reioice , and I do in my pouerty congratulate the perfections of others , beseeching thee to make me partaker of their merits ; And aboue all out of the aboundance of thy owne store , giue me where●ith to retorn to thee for all the mer●ies thou hast shewed to my sinnefull ●oul . Lett me please thee , and praise ●hee , and desire no more but that thou do with me whatsoeuer thou knowst most to thy honour . O that soules would conuert their hart wholy to thee the most desirable beawty , to whom if we compare all that is fair which thou hast made , they will seeme ●o be without all beawty , and light ! O if by humility soules would dispose themselues for the Diuine Loue , what a reformation would there quickly be in the whole world ? When I remember how many soules seperate themselues by sinfull sinning from thee , it pearceth my very soul , seeing they forsak him , who is an infinit good and a most amiable beawty . Remember , O Lord , for thy own sake our extreame frailty , and giue gra●e that we may all conuert , and return by Loue to thy Diuine Maiesty , whose mercies are aboue all thy works ; for which Glory be euer to thee by all for time , and eternity . Amen . THE X. CONFESSION . ACCEDITE ad Deum , & illuminamini , & facies vestrae non confundentur . Come to Him , and be illuminated ; and your faces shall not be confounded . These words in our diuine Office are spoken not only by him , who by thy owne testimony was a man according to thy owne hart , but proceeded from the holy Ghost , the Spirit of all truth , who speaketh by the Prophets and Apostles for the comfort , instruction , and illumination of such as are true members of our holy Mother the Church , how weak , and contemptible soeuer they be ; In the beleif of which Church , and in hope of thy mercies , which I haue always experienced to be great towards me thy poore seruant , I fly to thee in all my doubts , and obscurities , which sinne , ignorance , and imperfection cause to my soul in her way ●owards thee her only desired Beloued ; ●he , by whom thou speak this , had ●●cepted any , I should not haue da●d to haue applyed it to my selfe ; ●ut as it is , I should do thee wrong , ●o fly from thee , when thou bidst me ●●me , and be illuminated ; Though my ●●nnes be great , yet thy mercies ex●eed all the sinnes in the world ; I ●ill therefor come to thee , that my ●●ce be not confounded ; I will approach ●o thee the only true light , that my sou●● may Loue thee , being guided by ●his thy light . In this light the glorious 〈◊〉 . Augustin walked in an extraordi●ary maner , when he cried out with ● most amorous hart ; Lord lett me know ●hee , and lett me know my-selfe . These ●wo knowledges are inseparable ●ompanions , and increase the one ●y the other . For who can know thee●nlesse ●nlesse he know himself , vnlesse he ●e taught by thee ? Those that would ●now some thing of thee , and would be fauoured by thee , for any end but to loue thee , and to learn to dispise themselues be in perill of a most dangerous ruine . For those that walk the true way of the Crosse , desire n● fauour but to be able without a● comfort to be faithfull to thee m● Lord God. Those that haue done th● contrary ( of which alas there hau● not been a few ) are they which hau● brought a Spirituall life into such contempt , that they shall haue in ● maner all the world about their eare● to censure them who enter into it one obiecting , it will put one out o● his wits , as they haue found by experience in many that venture● vpon such a course ; Others say ; Those that affect singular waies of Spirit are in eminent perill of being deluded by the diuell ; Others pretend that those ( poore soules ) pretend such perfection , that they slight , and contemne the courses of others , though their Superiors , and betters , which is an euident signe , that they are for all their pretence in a great errour . Others obiect that they abstract their affections from all the world , and indeed would seeme to be dead to all creatures , but that this they do , that they may the better loue themselues ; and while they seek themselues in a Spirituall maner in the gifts , and graces of God , they say they are in more danger then those that liue in sinne , and wickednes . Others alleadg , that the quietnes they seeme to enioy in occurring accidents of difficulty , is either natural , or els becaus they pretending to lead forsooth a Spirituall life are bound in honour to endure them patiently , least otherwise they be prooued to their disgrace to be but in an imaginary course , which a Spiritual life in these dayes is generally held to be . Thus , and in infinit other maners , as it is known to thee , I haue in some sort experienced , euen from them , whom I could haue expected by the place they ●ear , to haue been hartned in my desyre of tending to thee to the vttermost ability of my soul ; but well might they do it , seeing they were also in place , where they were bound to reform in me what was , and is amis in my life , which I must confesse is very much , but yet I confide in thy help . But in fine the obiections against an internall life are so many , that much help is necessary for a soul that shall be able to hold , and go through with all obiections , and difficulties in that kind . For one saies ; for want of this circumstance , all their life is in perill ; and another saith , that the said circumstance may stand with a true Spirituall life ; but yet that there is another matter , or circumstance which were necessary to be reformed in their course ; and thus in their exceptions there be so many mindes , as men ; and yet none of them can say , there is any sinne in that which they alleadg for such a mayn impediment , the fault being indeed only that it is not sutable to their apprehension , and experience in spiritual matters . Thus therefor it stands with soules that in these days would lead a Spirituall life ; But those who place all their hope in thee my God , shall remain stable as a rock , and in thee who art their strength , and refuge they liue peaceable , and content , hauing the testimony of their conscience to b● their comfort amidst all oppositions , and contradictions . But aboue all obiections which I haue heard , that goes neerest my hart , is when I read , or hear , that it is perillous to walk the way of Loue , and that ( as some would seeme to proue ) no soul in any other course , or state is in such perill , as is a soul who giueth herself to thi● study ; But lett them affirm that who will. For my part I will shutt my eares from harkning to such men ; becaus nothing is more plaine , more easy , more secure , more pleasant then the way of Loue. For that way of Loue it cannot be called , if the soul seek in it any thing but thee alone , which these men would make it allmost impossible for one to do . But thou knowst ( my God ) that in this thou hast wrong . For it being thy own desire that soules should loue thee , and thou hauing made them only for that end that they might wholy attend , euen in this life , to the Loue , and Praise of thee alone ; how can this way be dangerous , where the only endeauour of the soul is that thy will be in al fullfilled ? who can doubt of thy assistance , and help therein , though we be able to do nothing of our selues ? Verily it cannot be doubted any more then it can be feared , that thou willt cease to be good to thy creatures which thou hast redeemed with thy pretious bloud . Lett not soules therefor I beseech thee by any such frights be brought into fear of walking this noble , and amiable way ; but lett vs sing in hope ; Dominus illuminatio mea , & salus mea , quem timebo ? Si Deus pro nobis , quis contra nos . My Lord is my light , and my Saluation whom shall I feare ? If God be with vs , what matter is it who is against vs. Lett vs proceed humbly , till we be admitted to enioy thee the God of Gods in Sion , where thy praise shall be perfected in vs. These things therefor remembring , and recounting before thee , do strengthen my soul , that it fall not from the stedfastnes , which is grounded , and founded vpon thee ; To harten , and inconradg my soul by speaking , and writing thus to thee , was the caus why these things haue been written by me , which I read , when I cannot ( for some indisposition in body or mind ) otherwise think vpon thee ; and when I am ouerwhelmed in any misery , it becometh most tolerable by hauing thus conference with thee , who neuer disdainest me ; for which all Glory be giuen to thee , who art my Lord , and my God blessed for all eternity . Amen Alleluia . THE XI . CONFESSION . O My Lord , to whom I will speak , and before whom my hart shall not be silent , while thus it stands with me , least the heauy weight of sinnes and my disordered passions do oppresse my soul , and seperate it from thee , the only desire , and beloued of my hart . It behooueth me indeed to be silent , and that all created things be likwise silent to me , to the end ● may hear the sweet whispering of thy voi●● , and attend in most quiet repose of soul to thy Diuine Maiesty , speaking to my hart . But this must be when my soul is drawn , and sweetly attracted by thee to attend to what it shall please thee to work in me . But now in these my sinnes which passions , and inordinat affections caus in me ; My soul doth cry out in the bottom thereof , and call vpon thee who art my refuge , helper , and deliuerer in all these my afflictions , and miseries ; and this my prayer is not reiected by thee , becaus thou art a bottome less Sea of mercy . O when shall my soul see all impediments remoued , that it may be vnited to thee , and retorn to thee , from whom it had her being , to this end , that it might by pure Loue become capable of enioying thee for all eternity ! What are all things to me without thee ? Verily nothing but a shadow , neither can any of them , no nor all of them together satisfy , or comfort me . By Louing , Pleasing , and Praising thee , as thou wouldst haue me , shall I become truly content , and happy , and by no gifts , or graces , or fauours besids , how great soeuer they be . Return , ret●rn my soul to him that only can satiat thee , and without whom all things , as thou seest , are most bitter and vnpleasing to thee . Only by Humility , and Obedience , can this be accomplished in thee . Humble , despise , and subiect thy self in all without exceptions , that he may take pitty on thee . Indeed , my Lord , I desire thus to become for thee , For I may truly say ; I was brought to nothing , and I knew it not ; and I am as a beast before thee ; and yet allso I may say , that I am allways with thee , and thou with me by thy preuenting mercy . It is a poore way ●o think to become honourable by standing vpon our points ; and yet this is that which now is most in practise in these dayes . O how far is this from the practise of thy Saints , and seruants , who thought it their greatest honour to be despised , neglected , reuiled , and contemned by all this world , to the end they might become honourable in thy eyes , my Lord , who hath said , that blessed are we , when we are spoken ill of by men , and persecuted by them . Giue me this true humility , I beseech thee , which maketh soules capable of receauing this thy blessing promised to the humble● and those which serue thee for Loue , whose ioy thou thy self art , and who follow thee by the way of the Crosse , which seemeth indeed contemptible in their eyes who do not discern , nor discouer the hidden treasure that lyeth in the confusion receaued , and embraced with the armes of Loue by a faithfull soul , who seeketh nothing but to imitate her beloued , who died the ignominious death of the Crosse to purchace her loue , and to make her of an enemy , to become an intimate , and inward friend of this our heauenly Bride-groome . This pouerty , and contempt I say , which thy little ones do vndergo in this life , ( my Lord God ) seemeth to the louers of this world , to be an intolerable burthen ; but those that truly walk this way of Humility , do find that in it lyeth the greatest comfort , and sweetnes that can be found , and enioyed in this world . For thou bearest thy-self the burthen of the humble , and what toucheth them touche●h the apple of thyne eye . Nothing dost thou think to deare for them , seeing all thy gifts , graces , fauours , and comforts , which thy goodnes imparteth to them , they vse only to thy praise , and to the abasing of themselues vnder the feet of all thy creatures , as most vnworthy of this thy mercy , of all of them . O what power hath an humble soul with thee , while she becometh totally subiect to thee , euen as if no power of willing , or choosing were giuen her by thee , which while she doth , well it goes with her before thee , and great is the liberty of such an one , while she only desireth , and seeketh thee . For in doing so , we do become capable in an extraordinary maner of enioying thee , who though thou art not to be seene in this life as thou art , yet an humble soul is not ignorant of thee . For her faith is wonderfully cleered , and great is the knowledg of a soul , which by loue obtaineth the heauenly wisedome of thee , which thou hast hidden from the wise , and prudent of the world , and reuealed it to thy little ones , who sigh , and long without ceasing to become vnited to thy Diuine Maiesty , that thy Praise may be perfected in them to thy eternall Glory . O how frequently , and confidently do these soules fly vnto thee ; and how often are they euen amazed to see thy infinit sweetnes , and most amiable beawty ; Nothing is so present to them , as is this their Lord God ; yea my God , such a knowledg of thee doth Loue caus in an humble soul , that it maketh her for a tyme neither to see , feele , yea nor to think of any thing besides thee ; but this in this vale of teares is not of long continuance , and hath many interruptions by ●eason of the strife between our spirit and our three enemies , the world , the flesh , and the diuel ; but yet thy grace is in all occasions neere to our soul , and nothing shall blemish the purity thereof , if we humbly adhere vnto thee , and wholy mistrust our own forces ( as we well may ) and be confident in thee , who art so mercifull , and pittifull to those who presume not to haue any strength but thee . This humble loue is able to go through all difficulties , and to bear all burthens , and to sustain all paines and disgraces ; becaus it seeketh only thee for her wittnes , who art her glory , her honour , and her crown , most neer , and deare to her , yea euen more present then she is to herself , and more hers then she is her own ; and consequently being wholy forgetfull of herself , she only seeketh , and intendeth thy praise and glory , my Lord God , the peace of her hart , and the comfort of her soul. It seemeth to a soul at first that by denying , forsaking , neglecting , and despising herself she shall vndergo a most grieuous Martyrdom ; but by approaching to thee my God , and conuersing with thee in a most louing , and tender maner , and beseeching thy assistance in all her streightnesses , and necessities , she findeth this way of Abnegation sweet aboue all the delights of the world . For by rectifying our will , and conforming it in all to thyne , we walk an easy way , and find a ●ast of the ioy , which they feele who are in heauen vnited to thee for all eternity , with whom lett vs praise thee for euer and euer . Amen , Amen , I beseech thee . THE XII . CONFESSION . SI dedexit homo omnem substantiam domus s●ae pro Dilectione , quasinihil despiciet eam . If any Man shall giue a● the substance of his how 's for Loue , as if it were nothing He shall dispise it . O my Lord , and my God , to whom only all Loue is due ! Behold I desire with all my hart to giue all for this thy Loue. But alas what hath thy poore seruant to giue thee ? Verily nothing that may deserue this thy Loue , as a requitall , it being aboue all I am , or can suffer , or do . What can I giue thee , seeing I haue nothing but what I haue receaued of thee ? If I giue thee my body , and soul , what is that in comparison of what I owe vnto thee ? them indeed I haue consecrated to thee , but as due to thee by right , not as before appertaining to me , vnlesse I ●ould vsurp that which I was to restore to thee . What then shall I giue ●hee for this thy loue so much desired , and sighed after by me ? If I reflect vpon my selfe , I haue nothing to giue to thee ; But shall I in this my extream ●ouerty , and nothing , despair of gaining , and obtaining this most desirable Loue of thee , which reioyceth my soul euen to name , and speak of to thee ? No , No , I will not feare to obtain it of thee . For if that which I haue , and am , be ( as indeed it is ) short of deseruing this fauour from thee ( which is of being indeed one of those who seek , desire , and loue only thy selfe , and all others meerly for thee ) yet I will giue thy-self to thee , who art all my ioy , and the only desire , and treasure of my hart ; By thy-self I will praise thee , and in thee I wil● hope to be transformed into that loue which shall be swallowed vp in thee for all eternity . Only to loue thee was my soul created , and only by being turned wholy into loue can my soul be truly happy . What can my soul desire out of ●hee , seeing thou art only Good , and the most incomprehensible beawty , which the Angells are neuer satisfyed with beholding , being infinitly delighted while they are wholy turned into the pure loue , and Praise of thee . We heer in this vale of teares do sigh with teares in our eyes , longing to enioy thee , and to be freed from the occasions of offending thy sweet Mercy . We ( I say ) sigh , and make our moane to thee while it is dayly said to our soul , where is thy God ? Yea , euen I say so , speaking to thee , where art thou my Lord , and when shall I without all mean be vnited to thee , that my loue may be intierly bestowed vpon thee , and nothing but thy selfe liue , and raign in me , that without ceasing I might Praise , and Adore thee , the most glorious , and amiable Maiesty , to whom all knees ought to bow ; and prostrat : we ought to acknowledg our meere dependance of thee . O how plaine dost thou sometimes shew it me , that I am nothing , and lesse then nothing , while I stand before thee , neither can any thing be by iustice due to me , otherwais then by thy meere mercy if I should neuer , so faithfully serue , and praise thee ! For what can they challenge of thee , who were not able so much as to moue , or be without thee , much lesse do any good , or suffer any thing purely for the loue of thee . Giue me therefor , that I may haue to giue vnto thee , seeing by my selfe I am not able according to my desire to loue , and praise thee ; by thy-self without ceasing I will praise , and loue thee , and in thy mercy , and grace shall my soul hope to become truly pleasing to thee ; heere I will by faith adhere to thee , and by loue my soul shall both day , and night aspire vnto thee , till at last by the merits of thy death , & Passion , death shall be swallowed vp in victory . In the meane time lett the loue of true Charity instruct me , which is more strong then death , that I may faithfully serue thee , though it be not yet admitted me to enioy thee . Lett me rest in nothing but thee , and lett thy name be my defence , and comfort , which to hear , and behold , doth aboue all earthly things delight , and refresh me amidst the stormes of temptations which daily assault me . O my God ; indeed thou art that vnchangeable light , which I euer come to consult with in all my afflictions , and necessities ; and behold● to my vnspeakeable comfort , and strength ) I heare thee giuing answers , by saying this , and commanding that , and this I do by resorting to thee often ! This is that which delighteth me , and I fly as speedily to this pleasure as I iustly may from all the actions which are imposed vpon me euen by necessity it self ; and it exceedingly ●eioiceth me to sitt down and sigh after thee , and by speaking , and writing to , and of thee , to become at least for that short time forgettful of all things besids thee . This is that which maketh the grieuous but then of flesh , and bloud tolerable to me : in which liuing my soul by sin cometh often ( to my grief aboue all other miseries ) wounded to thee , crauing and beseeching , for thy own-sake that I may neuer faile to beg , and find mercy of thee , whom to offend is the only misery that can in this life befal me , and no pain , or difficulty is feared by me , saue so farr as it may ( considering my extreame frailty ) be a meanes to make me offend thee . O Lord do not reiect me , though I haue neuer done any good , and am so farr from truly louing thee ! I will now take the adui●e giuen me , to fly , be silent , and quiet ; and I will howerly come to learn the song of Loue , and Praise of thee : teach me to know my self , and to know thee . I desir that wisdome which despiseth all for loue of thee , and only that knowledg do I wish for , that securely guideth a soul towards thee , and into thee . Those that loue thee , and seek only to please thee , are those which haue a sight in part , of what in heauen we shall enioy cleerely for all eternity . O what knowledge doth a truly louing soul obtain of thee , and how much is her faith confirmed in the greatnes , beawty , and infinitnes of thy Maiesty ! but alas they are drawn down by the weight of their corruptible flesh , and sometimes euen forgett what they haue with the eyes of their soul seen , and learnt of thee ; and sometimes foolishly think they are something , till they feele the effect of this their misery , and offend thee through their pride , and forgettfullnes of their own nothing , and of the greatnes of thy Maiesty , which pride aboue all things deliuer me from , I beseech thee , becaus it makes soules so odious before thy self and all that loue thee . Lett me giue all Glory to thee , who without any desert of myne , hast thus sweetly with Grace preuented me , for which be thou euer by all Praised , and Adored . Amen . THE XIII . CONFESSION . O Lord , whose Power , Maiesty , and Wisedome haue no end , haue mercy on me sinner , and giue me leaue to speak vnto thee my God , and aske thee , whither men are pleasing to thee , becaus they abound with human knowledg . And behold thou affirmest ; no ; but vnhappy are they who can pearce into all things , if they be ignorant of thee . Lett me therefor loue , and then I shall not be ignorant of that knowledg which maketh soules so pleasing in thyne eyes , to wit , knowledge of thee , and my self . O Loue which in lightnest soules , and inflamest harts w●th chast loue , flow into my soul ! This loue is honourable wisedome , and though the enioyers thereof be accounted fooles by the wise of this world , yet thou hast another opinion of them ; and their humble soules find much fauour in thy pure eyes , my God! With this Loue did those abound , of whom S. Paul speaketh , that they went vp , and down in goats skinnes , needy , despised , hidden in dennes , and caues , of whom the world was not worthy ; yet some of thy Saints became very honourable , and glorious euen in the eyes of the world , the which was forced to acknowledge thee great in , and by them ; and there was no resisting of thy wisedome speaking by them , amongst which of these thy seruants was the great S. Augustin Doctor , and light of thy Church a most ardent louer of thee my God. Hee in those books of his that I haue seene , turneth his speaches so to thy Maiesty , that his words thereby become sweeter then ordinary ; and while he declareth his own misery , he giueth to vnderstand to vs thy most aboundant mercy , that all that desire to loue thee my God● may ( being inuited by him ) praise thee with him , and for the fauour shewed by thee to him . O that all to whom thou offrest the fauour of bestowing on them thy diuine Loue , ( if they would after sinning by true Humility dispose themselues for it ) would become ( by his example ) gratefull to thee , and loue thee as thou wouldst by them be beloued ! O how soon dost thou by thy Grace wipe out the sinn●● of such , who now detesting their former il liues do striue by humble loue to become grate●ull to thee for thy preuenting Mercy ? O Lord , my God , though thou hast forgiuen me much , yet I am farr from louing thee much ; Those who now enioy thee , that haue heertofor beene sinners as I , be they Intercessors to thee for me● and be thou euer praised for thy infinit mercy by all thy Maiesties creatures for euer an● euer ; Amen . THE XIV . CONFESSION● O Lord my God , who sweetly disposest all things , giue thy poore contemptible creature leaue to speake vnto thee , who art the only desire of my soul , and my hope from my youth , and entierly beloued of my hart ; To thee I will speak , and write , not as to one a far of ; but to stirr vp my soul to Loue thee alone , and to draw occasions out of all things to praise , and exalt thee , whose mercies are aboue all thy works . To whom should I make my moane in all my miseries , but to thy self who art my God , and All , and who art neerer to me , then I am to my self ? To whom should I go to be instructed but to the fountain of all wisedome ? Behold men change their mindes , and almost euery man differeth in opinion from another , in matters that are indifferent , and so great is my ignoran●e , and blindnes naturally , that vn●esse thou instruct me , I shall all waies ●auer , and neuer come to any true ●erfection of knowledg . They stand at ●oo great a hazard , who confide in ●hemselues , and cast not their hope ●holy vpon thee . All creatures are vnstable , and those that seeke not ●hee aboue all creatures , but putt their trust more in men then in thee , will find no true peace in their soules . O that I did truly Loue ! for by Loue only my soul shall becom capable of vnderstanding truth . Loue is humble , ●eaceable , subiect to thee in all things . The soul that loueth thee is more conuersant in heauen then on earth ; and what heere she of necessity must admit of , serues to her rather as a cessation then any consolation . The soul that Loues , findeth occasion in all , and by all things to praise thee my God , and to humble it self . Such are willingly subiect for thee , and do see how odious it is to thee , to see that subiects should contemn , contradict , or withstand th● power in Superiors , and make thei● imperfection a colour for our sinne● If it be right between our soules an● thee , we shall gladly obey thee , spea●ke thou or ordain thou by whom tho●● pleasest . Teach me therefor to obey for thou only canst instruct me wh● true humble Obedience is . If thou d● not teach me , I may perhaps giue to Caesar what is t●yne , and deny to giue Caesar what is due to him by thy will. Let me obey therefor for thee● and in order to thy will , and with an internall regard of thee , whose due is all the subiection , and loue that can be giuen by my poor soul. Open the eyes of my soul that I may see what thou exactest in all things . Instruct me by whom , and in what maner tho● pleasest ; So I may but know what thy will , and pleasure is , it suffizeth thy poore seruant . Giue me grace to obey thee my God , with all that Loue thee , for euer , Amen . THE XV. CONFESSION . O Lord my God , what soul that truly loues thee , can complain what difficulties soeuer she endures , or how great a desolation soeuer obscures her soul , or how great paines soeuer she sustaines , seeing thou , whom she loueth more then her life , and self , art always the same , beholding with an amorous , and louing eye , the louing soul , afflicted by thee , or by thy permission , rather to try her fidelity , then to oppresse her with such a burthen that might separate her from her only beloued ; for seeing nothing is dreaded by her but to be seperated from her God , she holding humility , and confidence , thou , O Lord , wilt neuer permit her to be ouercome . For thou makest the quarrel thyne own thus fought by vs , and the victory ours , though indeed gained by thee , not by our own selues . O how happy am I in thy Power , and Glory ? Verily , though I were to return to my own nothing , yet I could not account my self void of an infinit happines , seeing my God , who is more mine then ● am my own , would remain , and be the same in all Wisedome , and Maiesty ; Th●s is the repose of my labour , and the crown of my glory , in which I will exult in my greatest calamities , and miseries , O Loue lett me liue in , and to thee , and dy to all created things whatsoeuer ! O Loue , Loue , liue , raign , and wholy possesse my soul ! Consider not , O my God so much what I am , and haue beene , as what I desire to be . O Lord , my God , and all my Good. THE XVI . CONFESSION . O Lord my God ; Father of the poor , and true comforter of all afflicted soules ; be mercifull to my desolate hart , and stirre it vp to perfect loue of thee , that I may simply seek thee , and sigh after thee my beloued absent , and not for the sorrow I feele at the present . Lett me long to embrace thee with the armes of my soul , and think it litle to endure any misery in body , or soul , to be at last admitted into the boosom of my Loue , fairest , and choicest of thousands . Lett all fall down , and adore my God , the glory of my hart . Lett the sound of his Praise be heard to sound , and resound ouer all the earth . O when shall my soul , hauing transcended it self , and all created things , be firmely vnited to thee , the beloued of my hart , resting in thee , not in thy gifts or graces , and neither desiring , nor taking any satisfaction in any work , or exercise whatsoeuer , but in all paines , temptations , contempts , de●olations , pouerties , and miseries either of body , or mind , conforming my self to thy sweet will for time and eternity , who as iustly as euer thou didst any thing , mayst condemne my soul eternally to hell , from which nothing but thy meere mercy were able to saue , and deliuer me ; and dayly I should incurr this sentence , if thou didst not out of thy goodnes euer help , and protect me , thy sinfull seruant● This only I desi● , this only I ask , that I may in all things praise thee , and that I may desire no comfort , but to be able without all comfort , human , or diuine , to be true to thee , and not offend thy Ha●osty . THE XVII . CONFESSION . TO whom but to thee , my Lord should I fly in all temptations , and Crosses , whose armes are open to embrace , all repentant sinners , and whose hands are lifted vp to giue a sweet benediction to all in misery ; If I either had , or desired to haue any friend , or comforter but thee , I could not with confidence fly into thy bos●ome for succour in this which is now faln on me . I● euer thou hadst reiected any that hoped iu thee , I might feare ; but as it is , I will sing in my affliction with tea●es in myne eyes to thee , and neuer leaue to hope in thine aboundant mercy . Is it much that I serue thee , whom all creatures are bound to serue ? and we are so happy in being subiect to thee , that no lib●r●y is to be compared to the happines of depending of thee . THE XVIII . CONFESSION . WHEN thou art present , O my God , then my hart reioiceth , and in pea●e singeth thy praises ; but when thou hidest thy beawtifull face , my soul becometh exceedingly obscured , and troubled ; yea euen ouerwhelmed in darknes , and misery , in which case long remaining ( which is most iustly permitted by thee for my humiliation ) what shall I do to lift vp my soul to thee , but as one sick with loue of her absent beloued ? to speak with him it is impossible , the distance of place is so great ; but yet she may hear others who speak of him , which a little mitigateth her misery , though while he is absent al is irksome to her , becaus the delay afflicteth her hart ; But yet , is she without all comfort ? No ; for she may write to , and of him ; and if none will carry it to her deare beloued , it shall remain by her , that he may see at his return , how she languished for loue , and could take comfort in nothing that all creatures could offer , or propose to her soul , while she possessed not what she only desired ; her life by loue being more with her beloued , then where she liued ; for which caus , she heareth , and yet mindeth not what is said , vnles perhaps they treat , feelingly of her absent loue , and speak in his praise ; She seeth , and yet cannot take comfort in what she beholdeth ; She sleepeth , but her hart waketh ; and in fine while she cannot enioy her beloued , nothing can satisfy her vnquiet hart . Thus my God euen sensual , and vnreasonable loue transporteth a reasonable soul ; But if naturall loue be of that force , what doth that soul feel , whom thou hast wounded with thy pure Loue ? And of what power is that loue that is seconded by thee , who art the fountain of all true Loue , and sweetnes ? What shall I say of a soul that hath tasted how sweet our Lord is ? Verily she yet liuing , dieth a thousand deaths , becaus she seeth herself so far from possessing thee my God , whom none can see , and liue ; nor none enioy as thou art in thy self , till thou free her of the heauy , and sinful burthen of flesh , and bloud● And allthough thou dost admitt her longing , and sighing after thee alone , to , I know not what , nor can I expres , the vnspeakable ioy , and delights , which I say thou some times admittest her to ; ( therein not like to the louers in this world , who oftimes reiect where they are most beloued ) yet out of thy care of her , thou suddainly turnest away thy face , at which till she loue thee for thy self , she will become troubled , and too too impatient in the delay which thou makest of returning to her again ; the which if she bear with a resigned mind , making thy will her law , aboue all the desires of her hart , and sitt solitary like the turtle doue , thou willt in good time assuredly return , and being absent wilt be present to hear her prayers , and see her teares shed for the sorrow she conceiueth to offend thee her desired beloued , whom she would loue withall her hart , with all her soul , and all her strength , and praise thee day , and night without ceasing , as it beseemes a soul languishing with thy loue . THE XIX . CONFESSION . REMEMBER , O my God , that thou madst me for to loue thee . Why therefor dost thou permit me to offend so sweet a Goodnes ? Although none do find thee in an extraordinary maner in the bottome of their soules , but those that serue thee my God for Loue , and walk by the way of the Crosse , yet I do confidently affirm , that thy yoke , and burthen , thy Law , and thy Crosse , are not by far so heauy , greeuous , and burthen ●ome , as be the pain●ul wayes of ●in , which seeme ●o be sweetned with some delights● but in the hart it proueth more bitter then gall ; whereas thy yoke being born by a truly louing soul , is many times heauy when thou leauest her , thereby to shew her , how little she can do , or suffer of her self , and that she may glory in thee , and not in her own power , and humble herself , and not preferre her●elf before others ; when I say thou pleasest to leaue her thus as it were forlorne , she feeleth indeed a great burthen , and nothing can comfort her , till thou her desired , and only beloued return . For she hauing forsaken all for thee , and hauing tasted of thy sweetnes , saieth with the Prophet ; Turn away myne eyes that they see not vanity ; least like a dog she return to her vomit ; and after hauing had a glimering of thy light , she , becaus she feared she should not be able to sustain thy chastisements and shou●d forgett , and loose herself by these tribulations , and desirous that she might be happily enabled to en●er the more fully into thee , and fearing ( I say ) her own frailty , she thus againe crieth out to thee by these other words of the Psalmist , saying ; Domine Deus salutis meae ; in die clamaui & nocte coram te . O Lord God of my saluation , day , and night haue I cryed after Thee . For who but thy self can comfort a soul that indeed neither seekes nor desires any thing but thee my God ? O when shall I spend all my strength , and forces in singing thy Praises ! Who would sett their harts vpon any thing but thee , seeing thou hast made all other things so hard to be obtained , that we might seeke only thee , for whom we were made , and whose Loue we may more easily obtaine then any thing els whatso●uer ? O lett me Loue thee , who only for that end didst create me ! We would haue that which is worth nothing , and many times greiue for the losse of that which would but cause vs perplexity , and trouble to haue ; In the meane time neglecting that which thou so infinitly desirest to bestow vpon vs , to wit , thy loue , then which noth●ng is so good , or sweet , or that bringeth such true peace to the soul. THE XX. CONFESSION . WITHOVT paine , it is impossible ( O my most Amiable God ) to liue in loue . But if the difficulties which thy true friends , and seruants feele , were weighed with the miseries of those , who rather seek to please themselues , and others then thee - there would be found an infinit dis●parity . For thy yoke is sweet , and thy burthen light to the simple , and humble , and to those who serue thee for loue , and whose ioy thou thy self art , and who nothing els but thee , my God , do se●k for , in time , or eternity , These I say , are despised , contemned , afflicted , pained , tempted , troubled , and many times sit sorrowfull with a heauy hart , and sad countenance ; But thy will being their law , and thy disposition their consolation , I may boldly affirme , that in all this they suffer nothing , in comparison of the fond● louers of this world ; becaus thou being euer more present to them then t●ey to themselues , dost when thou seest thy time refresh their souls with the light , and comfort of thy grace ; yea seeming to be euen prodigall of thy sweetnes , to such as abide faithfull to thee in their tribulations , and hope , confide , and glory in thee , and not in themselues , and who take occasion in all they see , heare , suffer , ouercome , to humble themselues vnder thy mighty hand , and blesse , and praise thy Iustice , and Mercy in all things whatsoeuer ; Amongst which number admit me poor , and contemptible sinner , to thy greater glory ( for this thy Mercy ) from all creatures , for euer and euer Amen . THE XXI . CONFESSION . O My Lord , and my God , remoue al impediments between thy Goodnes , and my poor soul , that I may loue thee , who only deseruest all loue , and honour . Giue me an humble , and peacefull hart , that thou maist inhabit therein , as thou desirest Suppres in me by thy sweet Grace the sin of pride which maketh me as yet so odious to thy Diuine Maiesty . O if we did but by true Humility abase our selues , what beames of true light would shine in the bottome of our souls ! O what amity is there between thy Diuine Maiesty , and an humble soul ! Nothing but Humility could haue drawn thee down to the earth ; and only Humility can make vs capable of being drawn by ●hee vp to heauen . The truly humble conuers familiarly with thee , and thy Saints ; They presuming nothing of themselues can do all things in thee who strengthnest them . And thou art so chary , and tender of the humble , that what concerneth them , thou esteemest to concern thy owne self , and euen thy own hart ; And they thinking they do nothing , do by thee do all things . Many vnknown to the world● and of no esteem wi●h it , shall before thee haue the honour , and mer●t in the next world , of that which no● other men boast of , and attribute to themselues For the humble liuing stil in their own nothing , giue all glory to thee , by whom only all good is performed , in the mean while thou enriching them of thy meere Mercy with thy Merits . O happy exchange , thin● for ours , durt for the most pure gold What is all we can do ? Verily nothing . Enrich me therefor poor begger with some-what of thyne ; At th● feet I lay whatsoeuer thou giuest , o● hast giuen me : Giue , or take away 〈◊〉 thou pleasest , so thou do not blot m● out of the book of life . Open to me knocking at the door of thy Mercy . I haue been fiue and twenty yeares ( this signifieth her age at the , writing heerof , as that she was then fiue and twenty years olde ) in my infirmity of most loathsome sinnes ; behold my misery , and take pitty vpon me Sonne of Dauid ! I defiled that ●oul that was made to thy owne Image , and liknes ; haue compassion on her , who hath no other friend , or comforter , but thy self the only desired of my hart . For thy owne sake be propitious to my sin for it is much . Nothing that I haue done can I alleadg to thee , which hath deserued any reward in thine eyes ; Onely desires , of which manie burn in hell , they being little without good works . Giue her to drink who withers away for want of thee the fountain of al sweetnes . I will powre out my soul before thee , that at least I may comfort my self with relating to thee my sinnes , and miseries . Behold all my ennemies triumph ouer me , of whom most easily in all temptations they get ●he victory . Fight for me ; or els I know not what will become of me ; giue me true Humility by which all things are easily ouercome , and all thou exactest , most perfectly accompl●shed by vs thy Maiesties poor creatures . Giue thy self to me● who hath nothing of her own to offer thee ; and if thou giue me thy self , I am as rich as I desire to be ; and if thou shouldst besto● vpon me all thou hast , or can create , it would be little to me , vnles I possessed thee . By thy felf I Praise thee , whose name doth not be-seeme the mouth of a sinner . O let me Loue , or not liue ! I giue my self to thee , whome alone I wish for , and desire with all the forces of my hart , and soul. O my God , how neere thou art to vs , ready to heare and receaue our prayers and petitions ? Behold thy s●ee● prouidence sheweth it self in all things ! O how long shall my God be thus ●orgotten by creatures ! When wilt thou by Loue be by all sought after , as thou oughtest to be by vs ? THE XXII . CONFESSION . O My Lord , let all things praise thee ! Let thy iust will be our law . Let subiects humbly obey in , and for thee . For inferiors contending , and withstanding their Superiors in that thou wouldst haue them obey in , is most odious in thine eyes , and nothing they can do will please thee , vnles they will heare thy voice as well by others , as from thy self . For it is not so much the greatnes of the action that thou regardest , as the being don by vs in that maner thou wouldst haue it don by vs , and in nothing can wee obey thee as wee ought to do , vnles wee first regard , and intend thee in that which by vs is accomplished ; and a Superior reflecting on his owne authority , rather then on what in thy behalf he ought to exact ; in that case or cases , and rather on what by his power he can command , then on what according to thy pleasure were best to be done , rath●r gouerneth in his owne power then in thine , and the effect ( vnles it be very streight and right betweene his subiect● harts , and thee ) will consequently be more human then diuine ; and the Superiors while sensible of their honour abusing the power giuen by thee , doe yet loose what they would haue . For their subiects often looking vpon rather what is defectiue in the Superior , then vpon their owne duty , both of them faile in their duties to thy dishonour , who so sweetly hast disposed of all things , if we did not peruert thine order , with seeking , not thee , and thine honour , but our own , and our selues , from which misery blesse vs , I beseech thee for thine own sake , that thou mais● be glorified both in the Commaunders , and the Obeyers . THE XXIII . CONFESSION . O How happy are those thou instructest in thy Law , and in whom it goeth streight between their soules and thet . For their only care is to please and praise thee in all things . These humbly obey for thee , and see how dangerous it is to resist thy will in any thing how little soeuer . But very much must we striue to humble our selues , if we desire to know , and stand vnto the things that are exacted of vs by thee . For nothing is able to inlighten our blindnes , but thy Grace shining in an humble soul. If we knew neuer so much and could do wonders , if we had neuer so great guifs of nature and grace , yet could we not thereby become pleasing to thee , vnles withall we were diligent in the exercise of true Humility . O giue me this Guift ! For none of himsef is able to attain to it . My God , make me truly humble that I may be wholy thine . Let me by Loue adhere to thee , that all impediments may be remoued between my soul , and thee . Let all created things be to me as if they were not , as to their becoming any impediment between my poor soul , and thy Godnes , that so I may not be hindred by any thing from being vnited to thee . For this thou maidst our souls , that by thy Grace we might return to thee , whom by sinne we had straied from , and that humbly seeking to Loue thee , and vsing all things created only to this end , that we may at last find , and possesse ●hee , who only art able to satiate vs ; and therefor miserable are we , when we seek any things beside thee , from which doing I beseech thee defend vs. Amen . THE XXIV . CONFESSION . NOn in solo pane viuit homo , sed in omni verbo quod procedit de ore Dei. These are thine o●● wordes , my Lord , ●hich I rehears be●ore thee ( to whom● powre out my hart and my soul ) ●ith vnspeakable ioy , hoping that ●hy word shall be a light vnto my feete , that I may auoid the ginnes and snares , which the world , the ●●esh , and the diuell doe lay to catch ●nd intrap my sinful , and weak ●oul . Thy words indeed are sweet because thou speakest Peace to the hart , and giuest by them strength ●o the soul. It is well known to thee why I do thus dilate my self in speaking and writing to thee , my Lord and my God , rehearsing to thee , to whom all things are manifest , the desires , intentions , and afflictions , or comforts of my hart . For as th●u●ell ●ell knowst , if I should not when ● enioy some more interior light set down in writing some thiugs which I may peruse at other times that ●re of obsurity , I should be apt to forget to praise thee , yea and eue● wither away with the grief and anguish which by thy sweet permission ouerwhelmeth my soul ; be th●● blessed for all ; who take away 〈◊〉 beseech thee , or giue , as it best plea●seth thee , from thy poore seruant● only depriue me not of Grace● So I may Loue thee , I care not wha● happeneth to me . Let thy will be done for time , and eternity . Roo● out of my soul that pride whic● maketh me so far from being tha● thou wouldst haue mee to be . My desire is great to Praise , loue , honour , and truly serue thee ; but my power is so little , that none hath been lesse faithfull to thee , then I ; But where doth the liberality of thy infinite merc● extend it self more willingly , the● where there is greatest pouerty an● misery ? Though I be poor yet m● Lord is rich ; though I be in al blindnesse , as to the discerning of trut● yet my Lord is light it selfe . To him therefore I will approach , that in his light I may see light . I will begge of thee , that I may become capable of gloriyng in thy riches , and then nothing shall be wanting to me , see●ng my Lord possesseth in hims●lfe all good things . Be thou my Lord what ●hou art , and I a miserable sinner casting mine eyes vpon the earth doe cry to thee to bee mercifull to my sinnes . I sitting heere in the ●hadowe of death , morne , and lament , that I haue made no more hast to conclude an euerlasting ●eague and peace with my Lord God , to whom now my soul doth aspire day and night without ceasing . O my Lord when I remember what ●hou hast done for me , I faint and faile to see how vngratefull for it I haue been and am to thee ! What didst thou meane to helpe me , and ●ecall me from my sinnes , when I least thought of thee ? And not content with that , thou didst also by means of a faithfull seruant of thine , make my state which was so heauy ● burthen to me through my fault , and ignorance , to become so delightfull to me , that I may and do truly acknowledg , that thy yoke of Religion is sweet aboue all the de●lights , and pleasures of the world , and thy burthen so light , that crosses paines , afflictions internal , and ex●ternal born , as thy burthen are most light and easie , and cause more true peace to my hart , then I can expres , which be it said to thy honour : and grant me to humble my self in al , that I may grow stil more and more pleasing to thee , who art the only desire of my hart , and comfort of my soul. Let his instructions of whom I speak to thee , according to his desire still more and more inflame my loue vnto thee . Be thou all in all , and aboue all , vnto me . If thou teach not my soul to loue , in vain is the endeauour of man speaking and preaching to me . Let me ●eare thee by him , and let me not so harken to him without ; that I grow deaf to thee who art within . Thy words are works . Either speak by others for our good , or by t●y self in the most interior of our soul. O happines , that there should be such a capacity in vs of hauing relation to thee in all things ! Al things created may faile vs ; but thou who only canst fatiat our harts , canst neuer change or alter , but art stil the same , and thy yeares shall not faile . Thou teachest a soul true Humility and solid vertue . In thee nothing is neglected ; thou art the Maiester of Perfection . Thou teachest the simple , humble , and louing soul thy wayes and giuest her hidden Manna , in the strength of which she may walk euen to the hous of her God where she shall praise him for euer and euer . Qui ambulat simpliciter , ambulat confidenter ; who walketh simply , walketh confidently ; if we loue thee , all will cooperat to good , which graunt to thy own Praise . Amen . THE XXV . CONFESSION . OMnis populus venit ad Iesum , & sedens docebat eos . All the people came Iesus , and hee sitting taught them . Can I heare and consider these words written by thy best beloued Disciple , and not euen melt into tears of ioy ? If indeed any had been by thee my Lord reiected , I might haue feared , and that most iustly , remembring my past , and present sinnes . But to put me out of feare , and doubt , thy holy Euangelist saith , Omnis all . To thee therefor I will fly , and of thee I will learn , how I may Please , Praise , and loue thee , and how by true Humility , I may dye to my self and all created things : Hereby wholy to liue to thee my all , and onely good . Thou knowst that my soul without ceasing doth long after thee , and to see it-self free from all that which is a hindrance to my perfectly louing thee . O● Loue of my Lord God , how forcible art thou in a pure soul ? O who will giue thee to me , that my hart may be purged , and purified , thereby to becom a pleasing habitation for my God ? O Lord , who art Goodnes it self ; can there be found any ioy , comfort , or true content in any thing but thee ? Can there I say ? for as for me ; far hath it been from thee to permit any thing but thy self to be sweet to mee . O all ye that think it a burthen to be obliged by your Profession to tend to great Perfection , and fear the punishment of our doing the contrary , raise vp your harts , and remember what it is that our Lord exacteth of you by this your Profession ! and this as it may seeme at first a seuere exaction , so remember wel , and consider ( I say ) what it is , and your harts will rejoyce , that feare our Lord. It is , O it is , to loue , without bounds or measure ; It is to leaue your self , that you may find God ; It is to fly from the world that you may hear our Lord speaking peace to your soul ; It is to submit , and subiect your self wholy to him whose will none can resist , but as they are permitted by him ; It is to be subiect to euery liuing creature for him , who submitted himsef to the death of the Cross , that we might become capable of enioying him ! This is that he exacteth of vs , who haue dedicated our souls wholy to him ; This is that he requireth , which though at first it seeme a burthen to perform , yet that which seemeth so , is indeed quite otherwise , as we shal find in effect , if we perform that out of loue , which out of his loue to vs , he exacteth of vs. For what is sweeter then to loue ? Yea and to loue him , whom the more we loue the more it becometh delightful to vs to loue ; the more strict our obligation is to him the lighter is our burthen we haue to beare ; For he doing all that he hath done for vs to bring vs into this state to oblige vs to loue , doth also , if we be not the hindrance , oblige himself to giue vs this Diuine loue of his , which is able to vnite a poor contemptible creature to his Diuine Maiesty , whom we are not worthy to name . O sweet and most desirable yoke ! well maist thou be said to be sweet , thou bringing true and perfect liberty . For loue maketh light all burthens , and sweetneth al labours ; and to them that loue , it is easy to suffer any aduersities for their loueds sake ! O let me being obliged by thee to loue , let me , I say , through thy mercy obtain this loue of thre , which maketh a soul in all things grateful , and faithful to thee ! Let me not offend thee in my miseries , and then come as many as pleases thee ; for I account that only a misery , to wit , to offend thee . Let all things praise thee , and let me in all praise thy Diuine Maiesty , with them that loue thee . Behold , Fire , Sea , Snow , Thunder , Lightning , Hail , and ●he Spirits of storms do thy will ; and yet I in all contradict it , who am capable of thy loue , and am inuited to loue so many ways by thee my God. O let this thy loue wholy posses my soul , that all that is within me may blesse thy holy Name ! I renounce into thy hands all that is in me contrary to this thy loue ; Let it wholy consume me that I may be wholy turned into loue , and that nothing els may be desired by me . Let me be drowned , and swallowed vp in that of Diuine loue , in which my soul may swim for all eternity , neuer more by sin to be separated from thee . O when wil this day come , that I may return to thee my beginning ! When will thy Glory appeare ? When shal death be swalowed vp in victory , that I may without ceasing Praise thee my God , whose name I write with no smal comfort , though otherwise I be so drie , that I can scarce think vpon thee . To heare th●e named , or to write to , or of thee , refresheth my soul in al her misery , and to it I flye from the thoughts , feares , and cares which as thou knowst often oppres me for my humiliation , who for my pride deserue iustly to be reiected for euer by thee ; But in such case I hope both liuing and dying , that thou my Lord art my God , my Mercy ; and what is wanting to me , I shal aboundantly posses , if I confide only in thee , which grant that I may not faile to do , who only art to be Adored for all eternity . Amen . THE XXVI . CONFESSION . ERant appropinquantes ad Iesum Publicani , & peccatores , vt audirent illum ? There were sinners and Publicans approaching to Iesus that they might hear him . This is writ in the Gospel of this day my Lord , which doth much comfort my sinfull soul , flying to thee for help , and succour in the necessities wherein I daily languish . For none didst thou euer reiect , neither sick , as witnes the Leapers , and diuers others which were abhorred by men for their loathsom diseases , nor the deformed , nor the blind , nor the lame , nor the poor and contemptible , no nor the sinners whose loathsome sinnes made their souls much more deformed in thy pure eyes , then any discase could make a body in the eyes of the beholders . But why do I presume to speak to my God in this simple maner ? verily my Lord , only presuming of the most aboundant fountain of thy mercies , do I thus refresh my soul with recounting these things before thee becaus these places in the Ghospel which treat so particularly of thy receauing , and forgiuing sinners doth particularly appartain to me , who hauing among them found grace in this kind before thee , I do likwise in these things I read , find that which putteth me in hope of the continuance of thy Mercy . Behold I desire now to conuert my hart wholy to thee , and to becom totally in all things subiect to thy Diuine Maiesty . Let thy Grace affist me . For it is not any thing I can do , can saue me . The Angel that hath care of me , praise thee for me , and assist me with his intercession for me . Thy Mother hath been indeed a Mother to me ( for which be she honoured for all eternity , as it beseemeth so great an humility to be ) she vouchsafing to take pitty on me poor miserable sinner , for all which Praise be to thee my God and All , for all eternity . Amen . THE XXVII . CONFESSION . PAtientia pauperum non peribit in finem . The patience of the poor shal not perish in the end . O Lord , my God , seeing the way of the Cross is the way that al in this life must walk , of what state , or dignity soeuer they be ; none exempted from suffering , some in body by paines , and sicknes ; some by pouerty , and want of necessaries ; some by loss of friends ; some by the disloialty of such whom they confided in ; some by loss of their goods by fire , wars , and the like , and some by their own indiscretion , vnwarines , and want of foresight falling into disgrace ; some by setting their affection where it is reiected , grow desperate mad ; and some therby liuing in perpetual discomfort become woful murtherers of themselues ; some fortune frowning vpon them , haue al things go contrary to their desire ; and in fine , no place , no person , nor any condition can be free from suffering in this miserable life . But shal we think this was ordained to be thus by thee , by chance , or becaus thou dost not loue what thou hast made ? No , God forbid we should euer think so ; but that which made thee ordain it so , was only to the end that we being proued or tried● as gold in the furnace , should thereby become capable of thy pure loue ; the which if we could obtain , easy would it be to suffer any thing which thou permittedst to happen vnto vs. For as for some of the Crosses , which happen in this life , we are the caus of them our selues ; and by them we not only suffer paine , but also detriment in our souls ; becaus they proceed from our yeilding to sin . and giuing way to our passions , and in ordinat affections , therby becoming a slaue to sensuality ; ouer which we should be absolute maisters , if we did , as we ought , concur with thy grace . And verily , my God , to whom I speak and write with much content to my soul , thou by this meanes inlightning me with that diuine truth which leadeth in some sort to thy self , and much inflameth my hart with a most ardent desire of thee the only desire of my soul , to whom I1 aspire day and night , without ceasing , in my simple man●r : Verily I say that I am ignorant how it is possible to proceed with any confidence , or comfort in any thing , if our foundatiō be not founded in thee by a sincere intention . For til I resolued , what difficulties soeuer ther by I endured , to make thy wil mine owne and thy Disposition , my consolation , I found no stability in any thing , or exercise whatsoeuer ; and since that time I haue found certeinty and quiet in all the vncerteinty of contrary occurrence . For if thou be intended in al our actions , what should we fear● For we only intending and desiring thy honour in all things , how can we doubt but that this by thee in al things wil be accomplished , seeing that which thou dost desire and wil we should seek , and intend ( to wit they honour ) which is only aimed at by vs ? Can we imagin thou wilt saile on thy part , we desiring to do what lyeth in vs ? No , No , but con●idently we may hope , that nothing shal be wanting to vs ; and thou kwnowst , my Lord God , that when any thing happeneth , which seemeth so to derogate from thy diuine honour , that it greiueth my hart , thou presently quietest me with these words saying to my soul. Vacate & videte quoniam ego sum Deus , exaltabor in gentibus , & exaltabor in terra . Be quiet , and see that I am God : I shall be exalted among the Gentils , and shall be exalted in the earth . With these words , I say , thou comfortest my soul. For though I haue desired to make an exchange with ●hee , that I may take only care to seeke thy honour in al things , committing the care of my welfare to ●h●e , yet in those things , which happen as I think contrary to thy honour , I ought to conforme my wil to thy sweet disposition , or permission , and not disquiet my soul vnder any pretence whatsoeuer . For the quiet and humble hart is the place where thou delightest to dwell . Thou who art the God of Peace , giue me that ●rue loue of thee , which only bringeth true Peace , and blesse this thy little flock , and especially those in it ●ho are by their patience and discretion helpers and furthers to true peace and concord in this poor Conuent of thine ; My most dea●e Lady ●hy Mother , and mine by thy sweet Mercy , pray to thee for this hous of hers , as also our good Angels , ●ho haue care of vs. Saint Michael ●ho was so zealous of his honour , Saint Raphael who guides vs in the way of thy Law , Sanit Gabriel , who brought vs the happy tidings of thy coming into this world , to reconcile vs sinners to thy heauenly Father , Our most holy Father S. Benedict , our Mother S. Scholastica , as also S. Ioseph , S. Iohn , S. Thomas , and S. Gertrude , in whose hart ●hou didst delight to dwell ; and also my beloued Father S. Augustin , whom thou hast giuen me in a particular maner , to be a help to me in doubts and feares , and an incouradgement by his books to hope for pardon for my innumerable sins , and as a fire are al his words to inflame me to seek after and aspire to thy diuine loue , and to wish only , that that may wholy posses my soul , which grant for his sake , as also thine owne , who art Blessed for euer . Amen . THE XXVIII . CONFESSION . INCINA cor meum Deus in testimonia tua ; Ecce concupui mandata tua ; in aequitate tua viuifica me-Incline , my God , my hart to thy testimonies , and in thy truth quicken my soul. For behold my soul doth exceedingly couet to performe thy law . For thy law is truth , and the effect thereof is Iustice , and Peace , and Ioy in the holy Ghost . When I remember how I haue strayed from thee by sin , I become ashamed before th●e . But when I consider thy Mercy I hope stil ( notwithstanding what is past ) to become through thy grace , which so sweetly preuented me , pleasing to thy Diuine Maiesty . O Lord , inlighten my soul obscured● by sin and ill customes ; inlighten it that I may walk the way of Iustice , and Truth , which is the way wherof thou speakest by Esaie the Prophet , in which a foole cannot err , as he affirmeth● O let me by true Humility become a fool according to his meaning , let me become as a bittle child , that I may be capable of entring into the Kingdom of Heauen ! Certeinly we ought to liue so subiect to thee , that we haue no election of any thing , as pretending our selues , for time , or eternity ; And also we ought to haue in our soul such a relation to thee , that in thy lig●t , in thy truth , and wholy according to thy will , we perform all we do , and out of that respect omit what we omit . O my God , let me , I say , walk this way of Loue which knoweth not how to seck it-self in any t●ing whatsoeuer ! Let this Loue wholy posses my soul , and hart ; which I beseech thee may liue , and moue only in , and out of a pure , and sincere loue to thee , who aboue all ought to be loued and desired . Let this fire , which thou camst into this world to send , and willedst it should burn , consume me wholy into it self , that forgetful of my self , and al created things , I may be mindfull of thee , my Lord , and my God. It is thy p●omise , that where sin ●ath abounded , gra●e shall superbound , that the riches of thy Mer●y may appear and shew it-self to the Glory of thy holy Name ; which Mercy , I beseech thee , extend itself ●o me , that I may praise thee for euer and euer . O that thy pure loue were ●o grounded and established in my hart , that I might sigh , and pant ●ithout ceasing , after thee , and be ●ble in the strength of this thy Loue , ●o live without al● comfort and con●olation , human , or diuine , therby ●o become the more conformable to ●hee , the beloued of my soul ! O how ●appy are they that truly loue t●ee ? ●ertainly , whatsoeuer they suffer , it ●● very tolerable to them , be●aus he or whose loue they suffer , is th●ir hel●er ; Indeed , my Lord , thou art a hiden God ; but yet not so hidden from ●ur soul , but that in some sort we ●aue therin according to our poor ●apacities , not only a tast , but also sight of thee ; for as euen thou thy self hast said ; Blessed are the cleane of hart , for they shall see God. O sight to be wished , desired , and longed for● becaus once to haue seen thee is to haue learnt al things . Nothing can bring vs to this sight , but loue . But what loue must it be ? Not a sensible loue only , a childish loue , a loue which seeketh it-self , more then the beloued . No , but it must b● an ardent loue , a pure loue , a couradgious loue , a loue of Charity , an● humble loue , and a constant loue , not worn out with labours , no● daunted with any difficulties . O Lord giue this loue vnto my soul , that ● may neuer more liue , nor breath bu● out of a most pure loue of thee , my All and only Good ! let me loue thee fo● thy self , and nothing els , but in an● for thee . Let me loue nothing in stee● of thee . For to giue al for loue is ●● most sweet bargain ; for Loue is as stron● as death . O that this thy loue might flo● in such aboundance into the har● of al capable therof , that the son● of thy loue , and Praise might conti●nually be heard through out al the earth ! O what do we do louing vanity , and seeking a lye ? What do ●●e abusing the most noble capacity of our souls by desiring that which passeth away like smoak ? What do ●●e louing that which is more changeable then the Moon ? Can any ●hing satiate our harts but our God ? Can we find true repose out of him ? ●s any thing worthy of our loue , but ●hat Goodnes which is loue it-self , and ●hom the more we loue , the more we ●re able to loue ; becaus for loue , he made vs capable of loue ? But alas , my God , my soul was in honour , ●nd I knew not it ; I was compared ●o beasts , and by sin became like to ●hem , or worse then they . Is this my equital for al thy loue ? Is this ex●usable that my soul made by thee●o ●o be delighted with the food of ●ngels ( which is loue ) should delight ●●-self with the bread of swine ? O is ●y hart able to rehears this before ●●ee and not through excessiue grief ●reak in sunder ? Could I in my nature not abide to be di●loyall to one whom I found to be a faithful friend to me ? and can I endure to remember my disloyalty to my God ? Could I with ioy vndergo for my friend , disgrace , and difficulty , and can I endure nothing for my God ? Was the absence of a deare friend intolerable to me , and can I abide to see my self cease at any time to sigh and long after my God ? O no my God , let that be far from me , I heere renounce before heauen and earth al inordinate affections to cre●tures Place with thy own hands t●● loue in their room● that it expelling thence al ●hat now is therein d●●pleasing to t●ine eyes , thou ma●● thy sel● wholy posses me giuing and distributing my affections , and disposing the passions of my ha●● according to thy sweet will , which only is iust , only holy and true i● it-self . C how sinceare then are o● affections , when we loue our neig●●bour only in , and for thee ? The●● we pitty not one , and are hard harted to another according to the inclination of our peruerse nature , but behold thee in al , and consequently willingly serue and assist al for thy loue ; then we do not shew our seues meek only to our friends ; but also to those by whom we suffer most contradiction , and gladly vpon all occasions extend our charity . For there is no true friendship but that which is founded vpon thee , and which is maintained without impediment to thy loue . This is only the loue of Charity : which Charity knoweth not how to repine , to be angry , to be exceptious , to be inconstant , to be troublesom , to be suspicious , or iealous ; for it regardeth thee in al , and desireth thee aboue al ; It taketh al in good part ; it wondreth not to see men exceed in words , finding it-self , so often to offend in deeds ; it beareth al things , it hopeth al things , and it confideth in thee aboue al things ; it wisheth only that thy will may be performed in al and by al creatures ; by which meanes it retaineth true peace in al that happeneth . O giue me this ●hy loue which worketh such wonderful effects in an humble soul ! Giue it to me , and I wil aske thee no more . Let it posses my soul , that nothing but thy self may be loued , or desired by me . Can thy Goodnes find in thy hart to see me thus languishing for want of thy loue , seeking my self● in al things , and not being able out of true loue to suffer any thing ? It is true tho● hast made my soul to loath all created things , and hast shewed me most plainly that all is vanity and affliction of spirit , saue to loue thee , and that nothing is permanent vnder the Sun , ●and that vain and inconstan● is euery creature liuing , so that 〈◊〉 cannot , me thinks if I would ( so am I held by thee ) desire the friendship , or fauour of any creature ; but this is not sufficient for me ; an● therefor take pitty on me begging and beseeching grace , and mercy o● thee ; It suffiseth not me that my sou● refuseth to be comforted , but I mus● also remember my God , that with his loue my soul may be inflamed . Art thou ignorant that my soul hauing had through thy sweet Mercy , a tast of thee , cannot find comfort in any thing but in inioying of thee ? O no , this is as al other things are , most manifest to thee ; and if thou wouldst not haue had me thus for loue to importune thee , thou wouldst not haue made me incapable of being satisfied without thee ; This which I say , I do not speak of presumption , but out of the vrgent desir of my hart , ●hich hath resolued to conuert it self wholy to thee ; thou who didst bid me to aske , hast promised I shall re●eaue ; thou who didst bid me knock , ●ast promised it shall in time con●enient be opened to me● which ●owre , O my Lord , when shall it be , ●hat without ceasing I may praise ●hee , and neuer any more offend thee ? ●Til which be granted me , I wil sigh ●fter thee , and in my hart in the bit●ernes of my soul , I will cal vpon ●hee ; and somtimes I wil also being enabled , and inuited thereunto by thee , sing loue songs to my well-beloued , who is euer within the hearing of me● For thou art not like the louers o● this world ( vpon whom that loue yet which is only due to thee is often bestowed ) heere to day and ● far off to morrow : No , no , thus i● is not between thee and thy louers . Fo● though thou triest them , that thei● loue may become more pure , ye● thou , seeing them begin to faile vn●der their burthen , dost quickly ca●● thine eyes vpon them , and with t●● sweet dew of thy Grace refreshe● them , that by these changes thei● loue may grow more strong , and b● firmely established in thee , who ar● that only thing which is only neces●sary for me , and which only I re●quire of thee . Let this thy loue wor● in and by me , becaus thou rewarde● no works but thine own , and let m● loue thee , as thou wouldst be belou● by me , I cannot tell how much lo●● I would haue of thee , becaus I woul● loue thee beyond all that can be ima●gined , or desired by me ; be thou in this as in al other things , my chooser for me , who art my only choice , most deare to me ; Glorious things are said of thee my Lord and God , the most absolute , and amiable beawty ; the more I shall loue thee , the more wil my soul desire thee , and to suffer for thee . Let me loue thee for thy self , and not any thing insteed of thee ; and let my whole substance by thy loue , and Praise be consumed in me , that I may return pure vnto thee , who be by al in Heauen , and Earth blessed and loued fer euer and euer . Amen . THE XXIX . CONFESSION . O My God , my only beloued ; me thinks I heare thee sweetly checking my soul with these words ; ( when vnder what pretence soeuer ) I pretend by my care , or vnreasonable solicitude , that more then One thing is necessary to my soul , therby falling into that multiplicity whic● is so apt to dimme , and obscure our soul , and so contrary to a pure tending to Thee our only good , and to a remouing of al impediments between our souls and thee by transcending al created things whatsoeuer ) these words I say ) thou often speakest to my hart ; Quem quaeris mulier , viuentem cum mortuis ? Whom dost thou seek woman , one liuing amongst the dead ? But Lord I answer t●ee now in al desir , and hum●lity of hart , that I seek nothing but thy felf , no guift , no comfort , or sweetnes ; no friends but thy self , and thy heauenly Cittezens ; no power but of wishing that thy wil may be my law ; no honour but thine ? no consolation but that I may in solitude , and silence al the dayes of my li●e be able to liue without all consolation human , or diuine , no recreation by conuersation , or other business , or imployments , but so far as it is nec●ssar● to beare vp my spirit to attend vnto t●ee more seriously at conuenient times , and rather let al necessary distraction , by help of thy Grace serue , as a meere cessation ; then by the least affection to them , or comfort in them , they should become an impediment to my aspiring to thee . For this is a rule thou knowst hath been g●uen me by a faithfull seruant of thy diuine Maiesty , who indeed gaue me most generall i●structions , that we might not be ●yed to him , or any other creature , but might being left more free to thee , fly the more freely with wings of Diuine loue , which carieth a soul euen in human flesh aboue all that is not thy very self ; of such force is thy Grace concurring with our will , which is by na●ure capable of an ●nfinite extent towards thee , when as it neither seeketh , intendeth , desireth , willeth , nor resteth in any ●hing● , but the● ; T●is ( I say ) was his generall rule that if we did not do ●hings with affection , they would cause vs no hurtfull distraction , which grant may be so vnto me I beseech thee , who am not able without much , and often diuerting my ind to indifferent things , to attend to thee in my soul at other fitting times , and this by reason of my great weaknes of body and head . Let al this imperfection in mee , humble me and let it be no impediment to my truly louing , seruing , praising thee , and adhering only to thee , which is my only desire by al I do● or omit . Let not my gre●uous sinnes past , or present too much deiect , or trouble mee ; but let them serue to humble my soul , and be a meanes totally to subect it to thee and al others , so far as it is thy wil it should be . Let me praise thee in al , whose prouidence , and care hath been so infinit great towards me thy most contemptible creature , the which verily I may , and must confesse , and acknowledge to thee most particularly in this , that thou hast so particularly , and plainly as thou hast done for my humiliation , discouered my sinnes vnto me , wherby I might know and confesse my● obligation to thee ; and ●ith al compassion on the sinnes , and imperfections of others , which they also are permitted to fal into , that rising vp , their loue may be the great●r , when they remember it before thee ; And this I may add to thy greater glory , that thou didst reserue this kno●ledg of my sin●ul , and miserable state from me till by meanes of thy said seruant , I was put into the way of loue , and aspiring to thee ; for els it would haue wholy deiected , and ouerwhelmed me be thou by al glorified and Praised for thy Mercies to me . Amen . THE XXX . CONFESSION . O My Lord God , to and before whom only , I de●ire to powre out my hart , and the desires , affec●tions , and afflictions therof ! For thy owne sake forsake not me who desireth to leaue al for thee . If thou wilt thou can●t saue me . Though I haue neuer to my knowledg done any thing that deserueth any grace , or fauour before thee , yet meerly out of thine owne goodnes forgiue me my sinnes , and haue mercy on me . Let thy Mercy which withou● any desert of mine preuented me , bring me to thee . Let nothing for time , or eternity but thy felf be desired by me . Let not my soul loose , it-self by resting in any thing but thee . Let me take com●ort in hearing of thee ; and let al inordinate loue to creatures be rooted out of my hart by thee . Thou knowst for that which is past , I am hartily sorry , and it often draweth teares from mine eyes to think that their loue should haue been more strong and powerfull in me , then that sweet loue of thine is now , which challengeth so ful , and whole possession of my hart ; and soul by so many titles which none can deny to thee . Take it now therfore wholy to thy-self , and ler me rather cease to be , then to giue any part to any , but as it shall be distributed by thine own sef ; thy friends only shall be mine , that in fine I may haue only thee for my friend aboue all friends ; take from me of them thou giuest me as it best pleases thee . For so I shal come to loue al in thee , and yet they wil be , as if they were not , as to any impediment to my being vnited to thee . Let me without ceasing aspire by loue vnto thee that I may be lifted aboue my self and all created things , so to be pure , and free vnto thee . Amen . THE XXXI . CONFESSION . O My Lord , when I remember my innumerable sinnes , it seemeth not much to me that I sustain these things both without and within . But yet my deare God I may speak to thee ( in the bitternes of my soul ) who art my only refuge , and comfort in affliction , and say , that thou seemest to me to shut vp al hope of meanes to help my self , by some things which I already do , and more am like heerafter to sustain ; Of whom should I beg help but of thee , or strength to beare this to thy honour with con●ormity to thy blessed wil ? Who can bestow this on me but thy-self ? Thou knowst that since I gaue my-sef to a serious tending to thee , I neuer desired the friendship or fauour of any creature liuing . Nay , ( to thy honour I speak it ) thou many times , and seueral ways shewed me so plainly the vncertain●y , instability , and changeablenes of al created things , that my soul euen loatheth the fauour of any how good soeuer , neither do I wonder to see those whom to day vpon occasion I am resolute I may be confident in , to morrow be in an humor of interpreting al I haue done , or said in another sense then indeed I meant it . This indeed thou permittest to the end we may trust in thee alone , adhere to thee alone , and for to purge our souls of the interest , which nature getteth euen in the actions which we do with best intention . Thou know●t I nei●her desire nor pretend any thing , but do wish with al my soul that thy Wil be perfectly accomplished , and take this answer from thee ( which I shal anone recite ) when I am too ●olicitous of my own good , or too much troubled with the preiudice , or affliction of those thy sernants with whom I ( most vn●orthy ●inner ) liue , who are in thee al without exception most dearly beloued by me , with this answer following of thine , I am ( I say ) put in mind of my dury , where thou saiest ; Quid ad ●e ? tu me sequere ; What is that to thee , do thou follow me ; And I answer thee my Lord , that as for me , it is good for me to adhere to thee , who art that One thing , which is only necessary . Thou alone suffisest me , and al things bu● thy-self shal be to me , as if they were not , that I may ●ind and enioy thee , a●ter whom my soul doth pant and sigh without ceasing , longing after t●ee with all my forces , who art my al and only good . No rhirst in any though neuer so weary and tired , can be so great for want of that which naturally quencheth our thirst when we pant , and are dry with heat and thirst , as is the thirst which my soul doth sustain sighing , and panting after thee the liuing fountain , which yet I cannot enioy , til my soul be set free from this corruptible flesh , but the more I sigh , the more I am delighted to sigh after whom● I would so fain enioy , The more I loue , the more I am yet able farther to loue thee ; the more I deny my-self , the mor● sweet it be . cometh to me to suffer for thee the only beloued of my soul. Wo is me that euer I offended such a good●nes as art thou my God! Certainly my sinns deserue to be punished in an extraordinary maner , becaus I committed them more wilfully then ordinary . Such was the carefulnes of thy seruant my natural father , who was so careful that I should be kept out of al occasions of sin , that I might ( considering the nature also which thou gauest me ) haue liued very innocently ; But what through my greater fault , and negligence is due to me for my sinns , be , it supplyed by the superaboundance of thy Mercy , which I will from hence●orth with all my forces extol ; and I beseech thee remember thy true seruant my said Father , who through his care preuented my further euil ; and also I offer to ●hee him whose happy instructions hath made thy yoke s● s●eet , and thy burthen so light to me , who as thou knowst found it so greiuous and heauy before I took my instructions from him , that I was weary of the yoke , and despaired euer to beare thy burthen with any comfort or quiet , whereas afterward being put into a course of Praier and Mortificatiō by h●m , my greatest obligations seemed to be most most desirable burthens , for al thy benefits be thou by al praised for euer . Amen . THE XXXII . CONFESSION . MAy I aske thy Maiesty this question , being not worthy so much as to name or think vpon thee ; May I ( I say ) aske thee , how it is possible that thou canst find in thy hart thus to heap benefits vpon the most vnworthy , vngreatful , and contemptible of al thy creatures ? Is there any sin that I haue not comitted , at least by my wil ? Yea verily so great , and numberles do my ●ins , and imperfections appeare to me that I neuer read , or heard of any , whose sinnes ( for one reason , or other ) could be compared to mine . Shal not therefor my soul praise my God ? Can any wonder to see me in al occasions fly to thee , and speak to thee , wh● hast without any the least desert on my part thus sweetly with thy Grace pr●uented me , and not only auerted my wil from al that displeaseth thee , but also drawn me so forcible to desire only thee , that my soul euen loatheth al that may any way hinder it from truly adhering to thee ; and such an inclination hath my wil continually towards th●e , that it cannot endure to rest in any thing but thee alone ; I would haue thee alone ; I desir to loue ; and seeke thee , esteeming al gifts , and graces so much , and no more , as they may and do enable me to rest only in the● which grant I may euer do for thy owne sake , who art Godnes it self , and who be euer blessed ; Amen . THE XXXIII . CONFESSION . O Thou who despisest not any in greif , and misery flying to thee ; hear and help me in that which is sustained by me , to whom should I fly but to thee ? If I had or desired to haue any friends besids thee , thou mightst bid me go vnto them , and speak to them to help me , But as it is , al hauing forsaken me , and I al for th●e ; behold I come vnto thee , not as one , who thinketh herself any way to deserue to be beheld , or heard of thee , but as one who hath no other refuge besids thee . Thy mercy , which infinity surpasses my sinns , inuiteth me howrly to come confidently to thee ; These therefor are thy words , with which thou art most willing to be challenged by thy poor seruants , who by reason of their great frailty and weaknes may alleadg them in their necessities and want of help in whic● they are , to thee I say who speake●● them for our help and comfort ; No● vos relinquam orpha●os ; Petite & ac●pietis , vt gaudium vestrum sit plenu● Paraclitus docebit vos omnia . Si quis ●i●ligit me , sermonem meum seruabit , & ●at●r meus diliget eum , & ad cum v●niemus , & mansionem apud eum fac●mus . I wil not leaue you orphans ; A● and you shal receiue , that your joy may ●ful . The Holy Ghost wil teach you ● things . If any loue me he wil keep m● word , and my Father wil loue him , and ● wil come to him , and wil make our mansion with him : If thou wilt be our Father what cause haue we to complain though we be despised , and forsaken , yea and traoden down by the whole world ? But as for me I shal neuer be weary of saying ; it is good to adhere to my Lord God ; This I wil ask ; this I wil beg euen for thy own Jake , that thou wilt be my helper , defender , and refuge in al my necessities , and do not for euer ●orsak her who is so poor , and frail of her-sef , that she hath nothing of her own doing , or suffering wherein she can glory , or confide . If thou wilt not forsake me , I shal be sa●e ; If thou leaue me to my-self , nothing can I expect , but vtterly to perish . Let me obserue al thou exacteth of me , out of pure and sincere loue neither desiring , no nor so much , as reflecting vpon other reward , then that I may be so happy , as in al things to be conformable to thy holy wil. It is a sufficient comfort euen of it-self , to be tyed , and bound to thee by the obligation of vows , and to serue thee for loue , and to endeauourin al to be so subiect to thee , as if it were not in our power to wil , or desire any thing whatsoeuer . In this lyeth hidden a most sweet , and peaceable life , euen amidst the various changes and alterations which this our banishment daily experienceth , which is truly tearmed a warfare ; in which sometimes we ouercome by thy assisting grace , and sometimes we are vāquished by our enemies the world● the flesh , and the diuel , the which giues vs occasion to acknowledg iustly before thee daily our exceeding great frailty . But this in my daily combats is my comfor● , that my Lord and loue , my only beloued and most dearly desired Lord my God , a●ter whom I thirst , and languish , seeth and beholdeth me , and is nee● to be called vpon in this my necessity . For as he loueth those that fight with great couradg , and strength , so he despiseth not his litle children , to whom gnats and flyes seeme so great enemies ( for so I may tearm my litle sufferings if I compare them to those of his strong and faihful seruants , which without changing their countenance they most couradgiously endure , yea euen before my face ) that we weep and hide our faces in his boosom , to auoid the biting , and stinging of so smal aduersities . This , my God , is my case ; help , and assist me that I may be daily more strengthened , and confirmed in thee , that at last I may be that in al things thou wouldst haue me ●o be . Amen . THE XXXIV . CONFESSION . BEatus homo quem tu erudieris Domine , & de lege tua docueris eum . Nisi quia Dominus adiuuit me , paulo minus habitasset in inferno anima mea . Blessed is the man , whom thou shalt teach O Lord , and shalt instruct him in thy law ? Vnles God had helped me within very little my soul had dwelt in hel . This is my solace in sorrows , and my refreshment in labours to cal vpon my God and to write vnto him , so that when my soul groweth more heauy , and dul , I may in that case read in my own writing● as in a book , the mercies of my Lord shewed vnto me , therby to raise vp my soul to a sweeter remembrance of him , whom my hart desire thin al and aboue al to loue , and enioy . We may I confes being taught this my lesson by thee , that if thou hadst not most powerfully holpen and deliuered me my soul had dwelt in hel● where it might most iustly haue no● been , if thy meere Mercy had not hetherto deliuered me , which continue to do , my Lord , I most humbly beseech thee . For as it is said in the Psalme , vnles thou O Lord , keep my soul , in vain is my labour in defending it . Who therfor can blame me flying vnto thee , or for hauing in al things relation to my God my mercy so that if I at any time grow slack in flying to him , or in calling vpon hi● in my doubts and miseries , this which I now write lying by me , and often being looked vpon by me , may be a meanes to put me in mind of his former mercy , which hath been so great to me , that it cannot po●●ibly be expressed ; and whatsoeuer heerafter becometh of me , be the fault wholy attributed to me ; for nothing hath my Lord God left vndon , which might win me wholy to himself , and make me despise my self and al created things for his loue . For when I sinned , he recalled me , and forsook me not in that my misery of offending such an infinit goodnes , so shamefully , and that also after my entry into Religion , the happines and worth whereof I did not yet know by which meanes I grew weary of bearing therein his sweet yoke and light burthen , the which is heauy only through our fault , and not of it-self . Through which default , and ignorance of mine it grew so greiuous and intolerable to me , that I wished often it might haue been shaken of lawfully by me , pretending it was so incompatible with my good , that I could scarsly work my saluation in this my state and Profession . This , my God thou art witnes of is true , and so it did continue with me aboue two years after I had in shew forsaken the world , and the world , indeed forsaken me , but did my Lord in these biter afflictions forsake me ? No , no , but he prouided such a help for me by meanes of a faithful seruant of his that quikly was my sorrow turned into ioy , yea into such an vnspeakeable ioy , that it hath sweetned al the sorrows which since that time haue befaln me . For as soon as my soul was set in a way of tending to my God by Praier , and Ab●egation , I found al my miseries pre●ently disperse themselues and come to nothing ; yea euen in fiue weeks my soul became so enamoured with the yoke of this my deare Lord , that if I must haue made not only foure , but foure thousands vowes to haue become wholy dedicated to him , I should haue embraced this state with more ioy , and content , then euer I did find in obtaining that which euer I most of al wished , or desired ; yea and as thou knowst my God , by my souls being put into a cours of prayer , I seemed to haue now found a true means wherby I might loue without end , or measure , and that without any peril , or danger . For who can loue thee , my God , too much ? O let me melt wholy into loue , to record these thy most aboundant Mercies ? Let me neuer be weary of singing thy Praise , who thus hast inuited and drawn me ( euen whither I would or no ) to a perfect contempt of al created things , that I may adhere to thee aboue al gifts whatsoeuer . This I do so particularly write down , becaus my frailty is so great , that I may perhaps grow vnmindful of thee , notwithstanding al this that thou hast done for me , which I beseech thee for thine own sake neuer permit me to be , that I may praise and loue thee without ceasing , who art my God blessed for euer and euer . Amen . THE XXXV . CONFESSION . QVi facit veritatem● venit ad lucem , vt manifestentur opera eius quae in Deo sunt facta . O Lord what is more amiable , and desirable then Truth . That is it which powerfully preuaileth in all things , and no wonder , seeing thou art Truth . Wel may Truth be oppressed , thou permitting it , but suppressed it-self can neuer be , becaus as thou saiest , heauen and earth shal fail ; but thy word shal not fail . He that loueth verity , and doth desi● to liue to thee cometh to the light ? And what is this light ? Is it not thy-self my God ? Yes verily . For in thy light only can we see light . By faith we are made capable , or disposed for this light . For as thou saiest ; My iust liueth by faith . By this light we are strengthned in hope , and inflamed in charity , and by appr●aching to the● , who artour true light and life , we obtain a light which teacheth vs to do our works in thee , and for thee . In his light we discouer our own nothing , ●nd perceiue we are poor , and frail of ●ur-selues aboue al we can imagin , ● conceaue ; and by it we plainly ●●rceaue , that whatsoeuer is wel ●one by vs , is as truly to be attribu●ed to thee , as if it had been don ●ithout any concurrence of ours ●ith thee ; and that it is as iust our ●ill should in al things obey thee , ●nd that without any challenging ●f reward ●or it of thee ( but only so ●r as it is due by thy meere promised ●ercy ) as it is certain , that without ●ee we could neither liue , nor be . ●lso in this lig●t we see in some sort as it were in a looking glasse ) how ●reat , and good a God we haue , and ●●at he is more present to vs then ●e are to our selues , which maketh ●y soul exult and rejoice amidst ●●e troubles , tumults , and various ●hanges which the difficulty of pas●ons , and crosse actions , and the ●●stability of ●uman , and transi●ory things daily and howrly caus 〈◊〉 my soul. For who can mourn for want of a friend , who hath her only friend always present with her ? who can choose but hope seeing he is her helper , for whose loue , she fighteth against flesh and bloud , yea and against the power of darknes ? But how doth she fight ? Not as one confiding in her own strength , but in his help , whose loue hath made her proclaim warre with al that would hinder her from being true to this her only beloued . To those that loue , what can be wanting , seeing loue is able to sweeten al labours , and lighten al burthens ? As for me therfor I wil sing without ceasing in my hart ; It is good for me to adhere to my God , and to put my whole trust in him , For vain is the help of man. After him I will sigh ; to him I wil sing . For my offences I wil weepe , and humble my self at the feet ef al creatures , becaus nothing pleaseth him so wel , as humibity ; and I wil approach to my God , and walk solicitous with him ; Of him I wil write , and I wil not depart from him● least darknes , and the shadow of death do apprehend my sinfull foul . He shal be my God , who am his vnworthiest creature , that so no euil may haue power ouer me . I wil long , my Lord , to be dissolued , and that I may more fully , and perfectly enioy the● , and neuer any more offend thee , who art so worthy of al Praise , Glory , Honour , and Adoration for euer . Amen . THE XXXVI . CONFESSION . O My Lord , to thee I wil speak , to whom yet the secrets of my hart are otherwise most cleerly , manifest ; To thee I wil speak , and vpon thee I wil cal . If thou wilt my Lord thou canst saue me . This day my Lord God ; it is read of thee in rhe holy Church , that thou didst heale the man sick of the Palsey . Let me also find grace before thee , that my diseases may by thee be cured , that so I may become pleasing to thee . For the diseases of the mind in which I languish are much more grieuous then those of the body . For these make vs but vngratful to men , but the other make vs displeasing in thine eyes . But thy goodnes as it is seene in this example together with the cure of the one , did also vse to grant pardon for the other . For thou didst say to him ; Thy sins are fo●giuen thee ; by w●ich he became cured in body , and soul. This thy mercy I remember with great ioy , and comfort , and falling down at thy feet my Lord , I beg of thee , that thou wilt be merciful to me a sinner for thy own sake , and say vnto my soul ; Thy sinnes are forgiuen t●ee ; and grant that I may now begin to liue to thee , that so by thy grace al impediments may be remoued , which hinder me from louing thee , as thou wouldst be loued by me , whic● is al I wish , or desire . To this end , I fly to thee ; to this end I sigh after thee , only wishing and desiirng that in al things , thy holy wil may be perfectly● accomplished in me for time , and eternity . If I should not howrly approach to thee , who art the only true light , darknes , and the shadow of death would ouerwhelm me , and make me vncapable of this thy light , which leadeth to the true loue of thee . O how happy were I , if I could truly say ; Anima mea in manibus meis semper , My soul in my hands always , that so my soul might truly hear , and follow what my Lord speaketh to my hart For thy words ate works ! O giue me a true contempt of my●sef , that I may dy to al that the world esteemeth , or desireth ! For I find where I seek my self , there I am caught as it were in a snare , and where I for●ake my self , there I become more , and more capable of that true liberty of spirit , which carrieth the soul aboue it self and al created things , that i● may more perfectly be vnited to thee . For this is thy wil , that by true Abnegation in al things both external , and internal , and by a total subiection to thee , both as concerning our selues and al others in any thing that can be wished by vs , we should enioy a certain diuine heauenly peace amidst the crosses , passiôs , contradictions , andmutabilities which are incident to our life in this warfare of ours . For the more sound a soul is in the practise of this doctrin of thine , of denying herself in al , and following thee by proposing no other end to her self in any thing , but thy self alone , the more she getteth , as I may say , her soul into her hands , and the lesse she is moued in al things that happen either without her , or within her . For she seeth , and knoweth that such haue euer been thy practise , and permissions about crosses , and difficulties falling vpon souls , which was and is , with and for this intention of thine , that they of necessity must suffer , and therby become disposed and in some sort worthy for to enter into thy Kingdom ; Neither doth the soul that attendeth to thee wonder at crosse accidents nor at the wayes , or meanes by which they fal vpon her , but in al of them she confideth in thee , that they shal al turn to her greatest good . And as for the faults which she comitteth , she humbleth herself , hoping stil more and more in thy merci●ful forgiuenes , and assistance . It is not strange to her to see so many and different opinions of al men concerning the vse of matters and things that of themselues are indifferent ; but remembring that as S. Paul saith ; Euery man aboundeth in his own sense , she adhereth to thee , who art stil the same , and hath relation to thee in al she doth or omitteth ; By which meanes thou teachest her ( seeking simply thine honour in al things ) where , when , in what maner , and of whom she shal ask in doubtful cases . For it is al one to her , O my God ( If thou require it ) to be resolued by another , or by thy●self ; But indeed in the way of Abnegation questions are rare , and to go forth questioning without thy sending , is but a meere immortification , and doth intangle the soul , and bring her into inconueniences incomprehensible ; and for such doing , when we so do , we cannot passe without a bitter check for it in our int●rior by thy diuine Maiesty , as thou knowst , my good Lord , my soul hath experienced . For those souls that thou leadest by the way of loue of them I say , thou exactest , that they should make their moane , only to thee , thou hauing as it were giuen them a pledge that thou wilt become al in al , and aboue al to them , if they wil but remain faith●ul to thee . Also they so litle desire or esteem any graces , comforts , or fauours which can be granted , or bestowed vpon them ( but only so far as they are meerly necessary to maintain them in grace , and fauour in thee , and only as they are thought fit for them by thee ( whom they de●ire to be gratful to for al thy benefits ) that they neuer desire them , but wish rather to adhere to thee by pure faith , that they may become therby the more deare and pleasing to thee . For a as , my Lord God , what is al thou canst giue to a louing soul who sigheth and panteth after thee alone , and esteemeth al things as dung , that she may gain thee ? What is al , I say , whilst thou giuest not thy-f●lf , who art that one thing which is only necessary and which alone can satisfy our souls . Was it any comfort to St Mary Magdalen , when she sought the● , to find two Angels , which presented themselues insteed of tbee ? verily , I cannot think it was any ioy vnto her . For that soul that hath set her whole loue and desire on thee , can neuer find any true satisfaction , but only in thee . Yea comforts granted by thee make the soul become affraid , least th●t by them she should the less ●a thfully serue thee ; and so far as it may stand with thy wil , considering my extraordinary frailty , I had rather serue thee without consolation , then to find , or feel that which may make me esteeme any thing of my self , or hinder me from resting only in thee , who ar● my God , and al my desire for euer . Amen . THE XXXVII . CONFESSION . THis day , my L●rd , it is read in the Gospel of our Office , that thou didst send thy seruants into the lanes for the poor , lame , blind , and deformed , to cōpel them to en●ter and tast of thy supper , the which thy Mercy did so particularly extend it self to me , that with great ioy and comfort I heare it read , and with exceeding desire of gratitude , I recount it heer in the sight of thy diuine Maiesty . For first , who could be more deformed in body and soul then I ? and yet thou didst not despise me ; and Secondly , who could haue less desir to enter into holy Religion , which is the place where we may most aboundantly tast and see , how sweet our Lord is , then my frozen and stupid soul ? And yet thy Goodnes compelled me to enter . O who wil giue me power , and ability sufficiently to extol thy most a boundant Mercy , which in this and al other things thy sweet Goodnes hath shewed towards me ! Blessed infinitly be my Lord by al his creatures , My only study shal be to praise thee , and my only desir that I may be faithful in al crosses , and miseries to thee my only beloued . Let thy Grace flow I beseech thee vpon thy seruant , who with so much care , paines , and solicitud , for thy sake endeauoured to win my hart wholy to thee . Remember him vnto good according to al he hath done for me ; He hath truly made me to see and feel ( though through my great fault , and ignorāce I before thought otherwise ) that thy yoke is sweet and thy burthen light , which now I shal al●o being conuinced by experience , acknowledge before heauen and earth to thine honour and my confusion , who durst presume to think otherwise . Pardon , I beseech thee therefor for thin● own sake , this my sinne among the rest which are innumerable ; and let me heerafter be a true seruant and child of thine , ●ho be blessed by al , for euer , and euer . Amen . THE XXXVIII . CONFESSION SEmper gaudete , sine intermissione orate . Always reioyce , Pray without ceasing . O my Lord and my God ; They that truly loue thee , may indeed iustly always rejoyce , and without intermission praise thee ! But I that daily and ●owrly offend thy diuino Maiesty ought to weep and lament my sins bitterly , sitting solitary and making my moane to thee my God , who art only able to help and comfort me in this misery . O when shal I become truly humble ! Teach me Humility , Obedience , and Patience , enlighten my soul , obscured by my pride , and other sins , that I may loue thy Law , and humbly embrace thy blessed wil in al things . O let me be truly subiect to thee , as thou wouldst haue me , and euen to al others also● as it is exacted by thee of me ! Wo be to my soul , if daily it become not more and more obedient ro t●ee , and to others for thee . Giue me true Discretion . For no vertue hath more of vertue in it , then it partaketh o● this diuine vertue . Giue me true Wisedom , which maketh souls so pleasing to thee , and which thou impartest to the humble , and those that serue thee for loue , and that seek thee aboue al gifts and created things whatsoeuer . O loue , loue , flow into my soul , that I may sigh and pant after my God alone , and praise this my beloued for al eternity . Amen . THE XXXIX . CONFESSION . O Deus meus , quis similis tibi ! O my God who is like to thee ! Who wil giue m● that wi●hout ceasing● may adhere to thee , and with an amourous aspect , regard thee in al things , not seeking my-self nor the pleasing of any creature for it self , in any thing I , do or omit ? Desolatione desolata est omnis terra ; quia nullus est qui recogiter corde . With desolation al the land is made desolate , Because there is none who considereth in the hart . O my God , what wonder is it that we liue in blindnes , if we come not to thee who art the only true lig●t ? What do we with souls , and harts capable of loue , if we do not by them aspire to thee , with al our strength , and adhere to thee , the only true and perfect good ? What is sweet , what is to be desired , but thee , my Lord , who art beawty it self ? What couldst thou do more then make out souls to thine own image and liknes , and able ●o be satisfied with nothing but thy self ? O misery , of al miseries the greatest , that thou shouldst be offended , and forgotten by vs , and that any thing should posses our souls besids thy loue , which only can make vs happy , and pleasing in thine eyes . Wo is me , who haue straied from the fountain of liuing water , by which my ●oul is dryed vp , and euen withereth away in thirst after transitory things . Change this my thirst by thy●weet ●weet grace and Mercy to a thirsting after thee my God , the glory of my hart , and the peace and comfort of my soul. O let me loue , or not liue ; and let me in al , by al , and aboue al praise thee , who art ble●sed for al eternity . Amen . THE XL. CONFESSION . MY soul blesse thou our Lord , and al things within me his holy name . Al spirits praise my God , for euer and euer magnify him . I wil declare to thee my God in al things , how it stands with me , that I may hope and be strengthened in and by thee . I wil beg what is nece●sary for me to please and serue thee . For what canst thou deny to them , who haue no hope or comfort , but only in thee . He who giueth himself , giueth al ; and when thou deniest what we ask , it is that thou mayst giue t●● own self more fully to vs thy poor seruants , and that impediments may be the more truly remoued between our souls and thee . Simplify my soul that it may return to thee ; adorn me with ●●ine own merits , that I may not appeare naked of good bef●re thee , and supply my defect in praising and lou●ng thee . To thee my God , al my interior powers shal aspire day , and night without ceasing . Let me draw no breath but therby to sigh and pant after thee the liuing fountain . Let al actions which by Obedience , or necessity be imposed on me , be vndertaken , and done by me with an in●erior regard of thee , that I may truly in them obey and seek thee , the most amiable beloued of my hart and soul ; let them be as a cessation , or pausing for the time , that I may afterward with the more force and sauour at times conuenient attend to thee in the bottom of my soul , and therein praise thee . Amen . THE XLI . CONFESSION . COme al ye that haue vowed your bodies , and souls to our Lord , Come let vs loue . Let vs giue al not only once , but euery moment to him , that made vs to bestow on vs himself . Let vs not only loue , but be wholy transformed into the ●iuine loue . Let vs liue to him ●lone , leauing al others for his sake only . Let vs charitably interpret the words and deeds of those with whom we liue ; and if any fa●l in that which he ought to perform , giue vs grace , my God , to remembe● how weak human nature is for good , and how great is our frailty as to a sin , and how soon we also ( if thou didst not protect vs ) might fail in a more shameful maner . O my God , thou hast commaunded vs to loue our neighbour as our self , and behold we either , loue them inordinatly to our impediment of louing thee , or els we are short towards them of ●rue Charity . From both these errours deliuer the soul of thy poor seruant , and grant me to loue al as t●ou wouldst haue me . Let no difficulties they cause to me , make me in them the less to behold and consider thee . Verily , if there were no other reward to be giuen to those who for thy sake requite euil with good , then the true peace which they find in their souls by it , it were most worthy our labour . But thou , my Lord , reseruest great reward in the next life for those , who for bitternes caused to them by others , do return sweetnes vnto ●hem ; yea nothing is more pleasing , and acceptable to thee , then that we by humility and patience do pacify those who are offended with vs. But alas my God , I wil speak , and wil not be silent in the eares of my Lord , and with teares in mine eyes wil bewail my sins , and offences . I ●now there is no more true loue in our souls to our neighbours , then we are dead to our selues , and liue vnto thee . What therefor can I think of my poor soul , so barrein of al true vertue ? If I loue thy very-self so little , as indeed I do , where wilt thou●ind ●ind in me , that Charity which by thy law I owe for thee towards them ? Verily , when I consider how destitute I am of al that might make , me pleasing in thine eyes , I cannot but tremble , and fear . Yet again taking hart , remembring thy Mercy towards me , I find I haue cause of hope , thou being goodnes itself , whose nature is to desir to impart it-self ; which if thou wilt be pleased to do to my poor soul , I shal notwithstanding al my sins become yet in thee and by thee most happy ; towards which I beseech thee grant me grace to dispose my-self for thy only honour , who be Blessed for euer . Amen . THE XLII . CONFESSION . O Lord my God , what Mercy art thou pleased to shew to my sinful soul ? Is it possible after so many abominable offēces that thou shoudst thus particularly fauour me ? If it were euer possible to be lawful for thy creatures to exclaim against thee and taxe thee o● iniustice , it might be admitted them in this thou hast done and doest ●or me , the most sinnful and most contemptible of al thy Maiesties creatures . If ● had euer don● any good they perhaps would not wonder at the● ; but as it is , the● cannot but at least admire thy infinit sweetnes and Mercy . For what sin is there I haue not comitted , at least by my wil. But the greater thy Merc● the more I hope the honou● and praise wil be which thy seruan● wil yeild to t●ee for it● ; and do th●● thy self , I beseech the● , supply ou● defect in this and al other things , so that perfect praise may be yeilded to thee in al and by al for euer and euer . Amen . THE XLIII . CONFESSION . LOrd , with great ioy I desir to celebrat this diuine Solemnity of thy Resurrection . Thou hast shewed thy-self in al formes , so that the weakest capacities might in some sort apprehend thee who art incomprehensible . Thou appearedst a child , that thy little ones might conceiue more easily some things that might moue them to loue thee , and being as it is were astonished at t●y loue towards vs , and at thy infinit humility , we might thirst after thy example , and loue only thee . For al thou hast done , or said , is for our comfort and instruction . What hast thou left vndone , which might any way further our good , if we would but concur with thy Grace ; But we streying from thee , how can we choose but be blind . For only in thy light can we see and discern that which only importeth vs to see and know , to wit , to know thee , therby to loue thee , and to know our-selues , therby to hum●ble vs in al things before thy Diuine Maiesty . For nothing but true Humility can make vs gracious in thine eyes . So much as we truly humble our selues , so much , and no more , do we encrease in our loue to thee . O how peaceful amidst al storms is the souls of the humble ? how fauoured by thee , though they be dispised by the whole world . They are indeed often neglected by men ; but most conuersant with thee and thine Angels and Saints in heauen . Neuer was there euer such acquaintance , loue , and friendship , between any in this world , as there is between thy Goodnes and an humble soul , that seeketh thee aboue al graces and gifts whatsoeuer , and transcendeth al created things , that she may adhere to thee in the bottom of her soul. Verily it is so strange , that it puttet● the heauently Court into admiration , that we that haue dedicated our souls wholy to thee , should loue , seeke , or desir any thing besids thee . But alas human frailty , as they wel know , is very great , and therefor they also cannot choos but pitty and pray for vs ; and especially we women , silly to all things that this ●orld admires , and therefor most contemptible of al creatures , if we do not labour for the loue of thee , ● the which to do , thou dost as willingly enable vs as thou dost the wise of the world , if we hinder not thy grace who despisest not any thing thou hast made . How much are we to be therefor blamed and condemned if we labour not , I say , for thy loue ? Yea to shew thy power thou hast been pleased many times to bring a silly woman , louing thee , to that wisedom that no creature by wit or industry could attain to the same . But where my Lord haue these thy Spouses in these dayes placed there harts ? Where , I say , seeing they seek , and desir so much the ●auour and praise of the world , to haue the friendship of men , and by letters and to●ens to draw their harts from thee vnto them , notwithstanding ( as good reason ) it prospereth not with vs in such doing ; for they by this meanes seeing our defect in louing thee , cannot confide in them , who are not true to thee ; but cōtrary compare vs to those , who profer loue to al , and yet , as we ought for thee , loue none . O Lord remoue these scandals from thy Church ; Let vs , though we cannot serue thee , in great matters , yet let vs , I say , haue no ●arts but to loue thee , no tongues but to praise thee , nor eyes but to behold thy creatures , as things inuiting our souls to loue● sigh , pant , and ●uen languish after t●ee ; No eares but to heare what is thy will ; and in fine not to liue but in , and for t●ee , and for thy loue to be subiect to euery human creature , as far as it is exacted of vs by thee . Giue that humility● which by thy blessed Apostle Saint Paul thou requirest in vs , that I may willingly submit my-self to the power of Superiors set ouer me by ●hee . It is true I see and hear daily , ●hat scandals , what discorders , and ●hat confusions arise in Communities for want o● due submission in subiects to their Superiors ; but alas , my God certeinly a chief cause therof is ( at least in many who haue good wils ) becaus thy are not taught to obey t●ee interiorly in their souls , out of which it would proue easy to them to obey exteriorly , wheras now it semes a burthen intolerable ; and forsooth vnder pretence of greater perfection , we often fal in● to open rebellion . Surely this was not the practise of Saints , who yet sound often great opposition and mortification by meanes of Supe●iors , which they bearing patiently and obeying stil out of an internal●egard ●egard of thee in their souls , al turned to their greater aduancement in ●hy loue ; and their Superiors at last ●y thy help concurred to that which ●hey desired , so far as it was thy wil , who , hast disposed of al things in order and iustice , and nothing can be wel done but that we do out of an internal light from thee and out of obedience to thee , to whom obedience is due in al things whatsoeuer . Thou hast set an order in al things , and euery thing as it is ordained by thee , wil concur to a most heauenly harmony ; but corrupting thy meaning , al things are out of order , and peace on al sides is disturbed . O how happy are they , whose souls are in a right way to hear and follow thy wil , and who do nothing without consulting with thee in their soul , giuing that to God which is only Gods own , and to Caesar that which is due to Caesar for God ? for both these obediences are necessary to make a true spiritual life . For in vaine do we giue to thee , if we deny Obedience to them who are set ouer vs by thee ; and also in vaine is it to please and haue the fauour of our Superiors , if we internally neglec● to haue in al things relation to thee ; from both these errors deliuer me , I beseech thee , that my soul may be a peaceful habitation for thee . Let me humbly behaue my-self towards al ; and let me not measure my case before thee by the opinion my Superiors and Sisters haue of me , for they may applaud me , and yet it may stand il with me before thee ; and they may take al in another worser sense then thou knowst I meant it , and that iustly , and yet it may go wel between thy goodnes and me through thy abound Mercy . THE XLIV . CONFESSION . O How happy are those souls who loue nothing but thee ? Verily there is so little stability in al things but in thee , that it is a strange thing that we should liue so miserable liues thou offering vs a most peaceful and quiet life , if we would but seek thee alone , who art more present to vs , then we are to our selues ; and by thee our soul doth liue , more then our body doth by our soul ; Those that posses thee haue al things , and those who want thee , if they had al the world can afford , do yet indeed posses nothing . If we desire to loue where our loue may not be lost , what shall we loue but thee , wh● hast said ; Sicut dilexit me Pater , & ego dilexi vos ; As my Father loued me , so haue I loued you ; Do we not therefor wel deserue to liue in al perplexity and misery , if we do not leaue to loue al other things to set our whole loues vpon thee , ●ho hast made vs such sweet promises ; yea let vs hear what thou dost further add ; Qui mane● in me , & ego in eo , hic fert fructum multum . Who remaineth in me , and I in him , bringeth forth much fr●ict . O let me be remain in thee , and then let al the world be against me ! I desir not , my God , by any particular fauours in this life to be more certain of thee ; But I do beg of thee , that by true Humility , Obedience , and Patience , I may be more confirmed in thee by true loue , only in simple faith ; in al desolations , crosses , pains , disgraces , miseries adhering to thee the only desire of my soul , and not resting in any gift or grace of thine whatsoeuer , that I may at last for thy o●n sake find fauour in the eyes of thy Diuine Maiesty , notwirhstanding my sins and ignorances , in which I haue hetherto liued ; for whieh thy mercy o● forgiuing them me , be thou for euer blessed and praised by al thy creatures . Amen . Amen . THE XLV . CONFESSION . O Lord , my God , to whom vpon al occasions , I ( most vnworthy ) with thy leaue presume to speak , and ask questions in my simple maner . Open the eyes of my soul , that I may know and vnderstand thy Wil and Law , and Grace to perform them to thine honour . Thou my God , who art more mine , then I am mine own , do not reiect me speaking and writing to thee . For what do I desir , or wish but thee ? Or what are al things to me without thee ? Surely , nothing . For thou hast shewed me through thy sweet mercy● and grace without any desert of mine own , that al things are vanity but to loue and please thee , which I beseech thee that I may do with al the forces of my hart , and soul. For truly there is no true peace , or comfort out of thee . Let me therefor know my-self and know thee , that in al I may praise and please thee . Amen . THE XLVI . CONFESSION . LORD it is read to day of thee that Saint Mary Magdalen approaching to kis thy feet , it would not be admitted her by thee . If it may please thee , I wil humbly aske of thee the meaning of this . For I am somewhat amazed at it . For when she came to thy feet loaden with many and greiuous sins , thou admitted●● her most easily ; and when she had a long time been trained vp in thy happy school of Perfection , and had accompanied thee in thy Passion , and mourned for thee at thy tomb , taking no rest til thou her beloued returned to her again ; and besids she offered to haue taken thee away from al the world , if they would haue but told her where they had laid thee ; and yet dost thou now deny her to touch and kis thy blessed feet . What , shal we think she loued thee less now then when she first desired to loue thee ? Or shal we think , that as her loue grew more , and more to thee , thine grew less and less to her ? No , God forbid I should euer admit of such a thought ; But , O my Lord , thou being ●isedom it-self , intendedst to bring this great and ardent louer to a loue more spiritual , then that with which she loued thee when t●ou conuersedst with her before thy death and Passion . For it is thy custom with great mildnes to receaue sinners , and when they grow more strong in loue thou seemest to treat them with more seuerity , that they at first may hope in thee , and go forward in thy loue and seruice , and that after being a litle strengthned with light and comfort from thee , thou mayst try them many ways , least they should attribut that which they haue done to their own forces , and that fauour which they haue receaed , to their own labours , and deserts ; which thou knowst we are very apt to do , if thou didst not through permitting vs to fal into temptation , shew vs our own frailty . But this blessed Saint ( whose intercession I most humbly implore for thy sake , whom now none can depriue her of ) did not think that by denying her to touch t●y feet she receaued wrong . For her humble soul thought it-self too vnworthy of such a fauour , when thou didst put her in mind , that she was to conuers with thee in a more spiritual maner then before ; neither did she reflect on the labour , pain and grief she had sustained . For , as thou knowst , loue feeleth no labour , nor complaineth of any burthen . For only to haue seen thee aliue again , was sufficient to make her forget al former afflictions . For her sake , and for al their sakes that loue thee , be merciful to my sins , and bring me by true loue to be vnited to thee with them , where for euer without ceasing I may praise thee my only beloued . Amen . THE XLVII . CONFESSION . O LORD , my God ; I wil speak to thee again , and again I wil cal vpon thee the entierly beloued of my hart I wil melt away in thy praises , and I wil inuite al thy spouses to to seek thee alone aboue al thy gi●ts and aboue al creatures . For in thee alone is true peaee , and comfort to be found , and enjoyed . O how happy should I esteem my self , if I were able to praise thee without ceasing , or be any cause that any should more and more languish with thy loue . What should I do being born down with the weight of mortal flesh , and diuers internal afflictions , so that I can many times scarsly think on thee ? What should I do ( I say● but li●t vp my hart , with my hands as it were by main force , sometimes by words , and sometimes by writing vnto thee , which I do not do as to one that is farr of from me , but as to one who is more neere to me then I am to my-self , and of whose Goodnes , whose Wisedom , wh●se Beawty , whose Mercy , and most absolut and incomparable greatnes , I am more assured of , then I am of any thing I see with my corporal eyes . O who would not loue this Go●nes , this Maiesty , and submit them-selues ●o this most amiable beloued o● our souls ? If any comfort , or happines were to be found out of him , we were somthing excusable in neg●ecting and forgetting our chief good ; ●ut seeing we cannot euen in this mortal li●e find any content , but by louing , praising , and truly seeking and seruing him , we are too miserable and too blame for loosing our-selues by resting with loue and inordinat affection in transitory and visible things ? O far be it from thy spouses to set their affection vpon any thing b●● thee , or to bereaue thee of the affection which from al is to thee only due . Al that we , are and haue , is too little for thee ; Let vs not therefor of that little we haue , take from thee ! O let vs loue thee aboue al , and al others in and ●or thee . I do bemoan this misery aboue al miseries , that those who haue dedicated themselues to thee , should seek the loue and fauour of others , to their own and the others impediment in thy loue and seruice . O●tentimes we comply and correspond vnder pretence to get temporal means , the while neglecting thee , who feedest the birds and clothest the beasts of the earth , who neither sow , not reap , neither are they solicitous of any thing but depend of thy meere prouidence , and yet thou prouidest for them Can we think thou wilt haue less care of vs that haue left al the world for thee , then of the vnreasonnable creatues made only for our seruices ? Hast not thou said by the Spirit of al truth , that first seek for the Kingdom of God , and his iustice , al things els s●al be added to you ? O let vs therefor leaue al things truly , that we may confide in thee , casting our care vpon thee , who wilt nouris● our souls , and bodies , if we wil but faithfully and constantly adhere vnto thee our supreame and only Good. Let vs leaue pretending any thing , but thee . For often euen vnder the pretence of getting praiers of others , we poure out our-selues , in the meane time , neglecting to haue relation to thee , who wouldst more willingly giue , then we could ask , if we would but truly , and faithfully adhere to thee , and not stray out of our selues , hindering both our selues , and others from adhering to thee , to whom we owe al we are , and can do , and and therefor are greatly to blame , when we do not endeauour to loue thee with al our soul , with al our mind and al our strength , which grant for thy own sake we may endeauour to do , to thy honour and glory , who be praised , loued , and adored for al eternity . Amen . THE XLVIII . CONFESSION . SHAL not my soul be subiect to God ? O my Lord , far be it from me to wil , or desire any thing but according to thy diuine wil , which is only holy ; Let me neuer resist thy wil , signified to me by any means whatsoeuer . Let my soul be wholy turned into a flame of diuine loue , that I may aspire and tend to nothing els but thy-self alone ; Blot out my sins that my soul may return to thee by loue , from whom by sin it hath strayed ! O let nothing but this desir of thee , my God , posses my hart ; Let that be my solace in labours , pains , temptations , desolations , and al afflictions of body , or mind ! Let not my hart ( drawn by thee to seek after nothing but loue ) be so base as to couet , desir , and rest in any thing but thee . Thou art my life , my choice , and my only beloued . When I hear the● but named , my Lord God , it forcible draweth me into my-self , that I may attend vnto thee , forgetting my-self , and whatsoeuer els besids thee , for which benefit be thou in●initly prais●d . Amen . THE XLIX . CONFESSION . OMNIS ●piritus l●udet Dominum . Bonedicite omnia opera Domini Domino ; laudate & super exaltate eum in saeoula . Let euery spirit praise our Lord● ; Blesse our Lord al the works of o●● Lord , praise and exalt him for euer . O my God that I were able with a pure soul and louing hart to extol thy praise . But alas , thy praise is not seemly in the mouth of a sinner . But shal I for this hold my peace ? If I do , yet permit me this comfort for thine own sake , that I may inuite others more worthy , to sing and set forth the praise of thy diuine Maiesty , with whom yet as the last , and least , my soul shal ioin in the praise of thee our deare Creator ; and in that which is so worthily possessed by thy sweet Goodnes● I wil rejoice with al the forces of my hart and soul ! O my holy and deare delight , what a most harmonious melody would refound ouer al the earth , if thy wil , and iust disposition took place in al things . Behold al thy works praise thee , euery one in their kind ; only man for whose help and comfort al other things on ●arth were created ) ● peruerteth the order of thy Iustice , by mi●u●ing that noble free wil , which thou gauest him , to choose , and loue thee with ! O what couldst thou haue done more , then with such a noble gift to haue endued vs ! Certeinly if we would intend thee in al , and haue relation to thee in al , who art more present to our souls , then we are to our selues , we should hear thee giuing answers , sometimes by others , sometimes by thy self , and sometimes by t●e words of holy Scriptures , and ancient Fathers ; and subiects would be tractable to Superiors rather gouerning by thee then by themselues ; what tho● wouldst commaund , they would commend ; and in al not seeking their own glory or exaltation , would glory in thee , not in their own power● and what were done by thee , they would then accompt only wel done● but what they did o● themselues they would accompt little profitable , as to the aduancement o● souls Then they would be able to se wha● were fit for euery soul vnde● thei● chardg , and when thou permitted● this not to be so cleer to them , the● would humble themselues acknow●ledging it happened for their vn●wo●thines , beseeching thee to do tha● by thy-self which could not be done by them ; and if thon shouldst perhaps let another ( though their subiect ) to see and discern what were fit in that case , or cases though he were but the last and lowest , and of the least esteeme in the Conuent , yet certeinly such Superiors would not accompt it to derogate from their authorit● , that such an one should supply their place , and Offifice vpon occasions ; becaus they seek thy honour , and not their own ; and though thou hadst giuen them power to command , yet no otherwise would they vse it , then according to such maner and in such cases as thou dost require they should ; In this maner gouerning with relation to thee and regard of thy wil , and with indifferency what thou wilt do by them , what by others , and what by thy-self , whose spirit breatheth where it pleases . Then the sensual loue , and friendship between the Superiors and their subiects would cease ; then sincerity , and reason would take place both in the commander , and in the obeyer , both thinking al their loue and labour to be too little for thy Godnes ; then would be peace on al sids , and the imperfections of al , would turn to the aduancement , not to the preiudice of any ; then as they desired the friendship , or fauour of none , but in al things willingly and gladly depending of thy prouidence , so they would be friends with al thy friends , and pitty , and pray for ( from the bottom of their souls ) those that are thine enemies , amongst which they ●ould verrly beleeue they should haue been the greatest ; if thou of thy sweet Mercy hadst not preuented them . Also inferiors that truly liue to thee and desiring nothing els but thee , though thou didst teach , and instruct them about the vse of indifferent things by an internal lig●t which discerneth between custome and true reason , between their natural desirs and thy true Iustice , which only ought to take place in al things , yet they accounting themselues wholy vnworthy of being instructed by thee , most willingly hear thy wil and commaunds , not only from Superiors , but from any creature whatsoeuer , accounting it sufficient for them that it was signified to them , that it was thy wil , the which we ought to follow as doth a shaddow the the body , or els of little worth is any thing we do . For thou rewardest no works but thine own . O if al creatures would serue thee according to their capacities and ●tates , what a resemblance would this life haue with heauen ! No person , no state can pretend to be excused from being able to serue and plea●e thee , who hast made our hart for thy-self , and it can neuer haue true rest and repose but in thee the Center o● our souls . What creature is so little or contemptible that doth not in some sort inuite vs in its kind to loue and praise thee my Lord God ? If we would l●ue thee , they would not fail to serue vs , til we could serue thee without them . But alas as it is affirmed , and that most truly , tha● order is the life of things , so man being out of order by seeking himsel● more then thee , and by doing that which may redound rather to his own honour then to thine , hath made al thy other creatures refuse that obedience which they owed to man , if tat he were truly obedient to thee . Our defect in this towards thee puts al out of order . For how can subiects be pliable to the wil of Superiors , if first they be not in the way of obeying thee wit● relation of their obediences to man as to thee and meerly for an according to thy ●il ? And how can we b● at peace with others , i● first we b● not by true resignation in a way t● haue peace with thee in our own souls● Where is the Obedience due to thee and others for ●hee , since oftentime● out of blindnes we giue Caesar tha● which was Gods , and deny to him that which was due to him by the 〈◊〉 of God ? As also if Superiors an● Priests should stand vpon points v● surping that to themselues whic● thou hast reserued to thy self ; what shal become of subiects ? Certainly they wil not wel know what to do vnles it be very right between them and thee . But alas , Si sal euanuerit in quo salietur ? If the salt loose its vertue in what shal it be salted ? Happy are they that light vpon a good Superior ; but much more happy are they , who by true light in Humility and Abnegation are instructed by thee , who art the only true teacher of Humility , true obedience and perfect Pryer . O my Lord , when shal it be said , that the multitude of beleiuers are of one hart and soul ? When shal al be vnited in the bonds of true peace ? Neuer til our Charity beginning in thee do spread it self to al others for thee . For there is no true friendship but that which thou knittest between such as loue al in and for thee , and thee aboue al that can be imagined or desired . O when shal thy Iustice and Truth in all things take place , that the earth may breath forth nothing but thy Praise ? Then we should be in paine , and not seeme to suffer● so sweet or pleasing would the pai● be ; we should liue on earth , ( no● as being strangers ) in heauen ; and liuing heer should more liue wit● thee our beloued , then where we of necessity liued . For then thy wil being done in earth as in heauen ; the earth would resemble heauen , wherby the pain and grief of our banishment would be sweetned with ● comfort almost heauenly , and tha● together with resigning our selues to thy holy wil to be contented to be denyed for a time til thy wil might thereby be wholy accomplished● and after that come to see thy glorious face and enjoy thee as thou an● in thy-self , who is our only happines the expectation w●erof would mak● this world tolerable to vs , and w● should then seek thy glory and th● fulfilling of thy●ustice ●ustice in al things and not our own comfort , an● honour . Verily , al thy disposition are so iust , that al things woul● happen to our greatest good , i● we with humility and confidence in thee would proceed in al things ; And not any state , condition , or corporal complexion is there , wherein thou hast not been serued in a perfect maner by some , or other . And if we run through al degrees from the Pope to the simple Religious , and from the greatest Monarc● to the poorest begger , in al we shal find some that haue faitfully serued and praised thee . And as for natur●l co●plexions , or dispositions , the most wicked haue brought forth children prouing Saints ; and others who haue liued ( as to al maner of sins● so i● , that whole Contreys haue fared the worse for them , and diuers souls perished by their means , yet by humility haue become so pleasing to thee , O Lord , that thou madst them thy boosom friends ; And no trade nor occupation , i● it be lawful , but hath o● it Saints , to the end to shew thou despisest nothing that thou ha●t made , how contemptible soeuer it seeme in the eyes of men . Why therefor do we not loue thee , seeing al things on thy part concur to this end ? We may pret●nd what excuse we wil ; but nothing wil excuse vs before thee , who had no other end in creating vs , but that we should be partakers of that glory which thou prepared for those that truly loue thee ; and in that country of al happines , we s●al receaue al good things , and aboue al shal enioy thee the beginning and fountain of al good , without whom al things are as nothing as to the contenting and satisfying of our souls . And seeing meerly thou cr●atedst vs for ou● good , thou being infinitly happy of thy-self before thou createdst any thing , why shal we lay the fault of our not profiting or euerlasting perishing vpon the● ? If there had bee● any thing wanting of thy part , w● might iustly complain to thee ; an● if there were any thing yet meerly necessary , we requiring it humbl● of th●e . thou couldst not ●so infin●● good art thou ) deny it vs. But seein● thou createdst man in the state of innocency , and after his ●al redeemedst him with the pretious Bloud of thy ouly begotten Son , and hast giuen vs a Law vnder which we are to walk , and by means of our holy Mother the Church hast and dost determine of al things as certainly as if that thou thy-self wert stil corporally present to giue answers in al things necessary to saluation , how worthily are we to be condemned if we do not correspond and satisfy such thy most gratious wil and prouision about vs ? Besids we haue thee within vs , to haue recourse vnto vpon al occasions , the which that we may do with the les impediments thou hast ordained the ouerlooking and solicitude ouer vs of the Superiors thy Vicegerents , who gouern vs heer by ●hy appointment , and whom to resist in any thing so it do not derog●te from thy own authority immediatly to thy-self ) were highly to offend and displease thee . For by these thy Substituts thou dost iudg , and determin of Spirits and of the verity and goodnes of them and of their exercises , and doings ; as whether they proceed from thee and thy motions , or no ; and by them declarest what in general is to be done , or omitted ; and in particular as there is occasion , in seculars partly by seculars powers , and in Religious by their Pastours and Superiours , that thus being in some certeinty of subordination , and good exterior order , we may freely attend to thee in our souls , without going forth but of meere necessity . THE L. CONFESSION . O WHO would seek , or loue any thing but thee my God , who art exceeding great , and of thy goodnes , there is no end ? Who woul● loose thee for nothing , and depa●t from the fountain of life , for to drink out of a Cestern , that is ●ul of filthy , and muddy water ! What are al things , but thy self , for the satisfying of our souls ? If thou diedst as thou diedst for vs , that we might liue ouly to thee , can we think it much , if heauens , earth , sea , and al contained in them , rise vp against vs forgetting and neglecting thy Mercy ? O let vs loue thee , and al things wil be at peace with vs , and we at peace with our selues . Is it not a shame for vs to see the birds praise thee , and al creatures in their kind to giue the honour , and yet we only capable of thy loue forgetful and vngrateful to thee ? What is there is this world but it calleth vpon vs to seek thee in sincerity of hart , and to liue to thee alone , and to make vse of them euery one in their kind , to the end we may concur with them to the praise of thee our Lord , and Creator , to whom al loue and honour is only due ? The Angels most humbly assist vs , and pitty vs offending thee , which willingly to do is so hainous a thing in their eyes that they are amazed to see vs stray from true reason . But alas man was in honour , and knew it not ; he was compared to beasts and becam● like vnto them . In this my misery I sigh and groane to my God , who in this my affliction is only able to help and comfort m● . O how can we find in our hart to offend thee ? That , and that alone is to be esteemed truly a misery . But yet are we sinners without comfort ? No , no , my God , seeing thou canst forgiue more then we can offend , and it wil redound to thine ●onour and praise for euer and euer , that thou hast pardoned so many and greiuous sins and sinners . In which thy glory I ●xult from ●he bottom of my soul ; becaus seeing I haue offended , for which I am hartily sorry , yet wil my God be extolled by al creatures for forgiuing it , for al eternity . O thou ●ho art thine own praise supply in this and in al other things , the defect that is in al vs thy creatures to praise thee as thy iu●tice requireth thou so shouldst be magnifyed by vs al , who without thee are nothing but a sack full of filth , and the map of al misery . THE LI. CONFESSION . O Lord , my deare God , if we that are created to mine own image and liknes , and whose happines doth consist in louing , pleasing , praising , and enioying thee ! If we ( I say ) ● did seek and desir only thee , how wel would it go in this world ? If we were faithful to thee , al things would be so to vs. When I see any of thy creatures abuse the nobility of their soul by straying from thee , or at least by loosing their time which is so precious , in labouring and taking great pains to obtain the fauour of men , or something els as litle to the purpose how can it but wound my very hart ? seeing thou art neglected , and they take great pains for what they cannot possible obtain ; in the meane time forgetting to seek after thy sweet loue , which might be obtained euen for nothing , in cōparison of what they sustain by labouring for that which perhaps if they do get , or obtain , they are farther from being satisfyed then they were before . It is true the more we loue thee , the more we desire to loue thee ; And the more we loue , the more able we are to loue , and the more easy it is to loue ; and loue making al pains , confusions , difficulties , and afflictions sweet , what is there left to suffer ? Only indeed the hiding of thy face and denying vs fully to enioy thee ; this only remains to pearce our harts with , if we truly loue ; and yet thy iust wil is a consolation euen in the greatest extremity of this difficulty . Who would therefor not loue thee , wholy forgetting themselues and their own profit , and commodity either for time or eternity ? Certainly the Prophets , Martyrs , Confessors , and Virgins that loued thee more then their liues found torments , bannishments , imprisonments , and persecutions sweeter by reason of their loue to thee , and of their desiring to be faithful to thy amiable Maiesty , then al the pleasures , contentments , riches honours , and glory of the world did euer yet yeald to those that haue most abounded therewith since the beginning of the world . O if we could ask Salomon ( for al the aboundance he liued in ) and S. Francis in his pouerty , or S. Laurence vpon his Gridiron ; and certainly both by his acknowledgment and theirs , their pouerty , and pain through loue , were sweeter then al his delights euen in this world ; yea euen Iob sitting vpon the Dunghil and saying ; God gaue , and God hath taken away , as it pleaseth our Lord so let it be , his name be blessed for euer enioyed more comfort and true peace in soul , then al the comforts and pleasures of this world could giue , or haue caused to him . For only submission to thee , my deare God , bringeth true comfort to our souls ! O if we did truly humble ou● selues , how greatly would thy goodnes be exalted in our souls ? If we did seek thee , not thy gifts , graces , and comforts , how then should we go out of our selues and therby enter into thee ? O if we were rruly humble , how much wouldst thou be pleased to be serued by vs ? and how many do fare the better for thy humble ones , though they be hidden and vnknown for such to the world● Certeinly the humble are so deare to thee , that thou seemest not willing , or able to do any thing without them For while vnmindful of al but thee , they forget themselues , thou in ● the meane time enrichest them with thine own works , that they may merit more grace , glory and fauour before t●ee in al things thou dost or permittest , to which to the vttermost of their power they concurre by humble resignation , if they can do no more , which is sufficient to satisfy thee , who needest not our works , or labours ; but it is our harts , souls , and loues that thou requirest , and by which thou wilt do good to vs , or by vs. What thou thinkest meet for vs to do , or to be able to do , ought to be indifferent to vs , who should haue no wil but thine , nor any election but of thee . Wel may it be said , that where Humility is , there is also Wisedom . For the truly humble being guided by thy interior Truth and Iustice more then by human wisedom , surpasse the weaknes of their own folly ; for so al wisedom may be esteemed , that is not from thee and in thy light , by which light only we can discern the glorious truth and not by the natural light of our weak vnderstanding , that is not able without a beame of thy Grace to discouer such truth , so blind is our soul of it-self without t●ee ; and it is only true humility that maketh vs capable of this thy light . And yet if a soul had been with S. Paul in the third Heauen , if she should leaue the way of Humility , she would return to her former blindnes , and the more she by vsurping thy gifts and graces to herself did puff vp her self , the more al true light and discretion would depart from her soul , and the more het folly would appeare to heauen , and earth to her great confusion both in this life and in the next if she did not return and come to know her own nothing . For as it is truly said ; The corruption of the best , is the worst . O Lord deliuer al from this accursed sin of pride , which turned Angels into most vgly diuels , and hath been the ca●se of the separation of so many souls ( created by thee to enioy eternal felicity ) from thee my God ; But especially deliuer those from this most odious vice who haue had the means by the mercy of thy sweet Goodnes , to come to some true knowledg of thee and themselues . For if we knew al , and could discourse with al the wit and eloquence of the Philosophers , Orators , and Diuines of the causes and effects of al natural and supernatural things , yet if we did not know thee by endeauouring truly to loue thee , we might truly be said to know nothing . For only by louing thee and knowing our selues is true Wisedom obtained . And how can it but peruert al true Iustice , that thou art by so few ( in comparison of the whole world ) sought with a pure intention ? If we being almost to death benumed with cold should for remedy go forth into the blustering and far colder wind , or in the scortching heat of sommer should for mitigation therof to our body go to an hot flaming fire , who would not iudg vs euen out of our witts for our so doing ? Euen so we when wanting supernatural light that is true light and necessary for the guidance of vs in the way towards thee , we in lieu of seeking after that light and of taking the means to come by it , do betake vs on●y to our natural light , the which as to the said supernatural end is but meere blindnes , and darknes , and thus proceeding in assuming for our means the contrary o● that w● should , we prosper both in our practice and in our end accordingly . The things which we practise as vertues being indeed no true vertues for want of the discretion that it necessary for the perfection of them● and the which discretion is but the self same as the light had from thee , wherby often-times our pretended vertues come to haue more of vices then of true vertues in them , such defect proceeding out of this , that indeed in our in●ard and secret consciences we think that we are able to do that which is right and pro●itable of our own selues and without light , and ability for it from thee . And when harm falleth to vs , or to others by such our blind proceedings we lay the fault of it vpon thee where it is not● and not vpon our selues , where indeed it is . O ler this folly also be far from vs ! for thou art iust , O my Lord , and thy iudgments are equity , how hidden soeuer thy meaning in them be to our souls . I for my part desire to adore thee in al thou disposest , and do most gladly acknowledg , that al thou hast made is good , if it be put for that vse ●or which thou madst it . Do not we see that euen Spiders , and Serpents do draw the venom from the earth both for the purging it , and also for a farther vse that man therof maks , and yet these to our seeming are of the least worth as to good among thy creatures . But it is our mis vsing● abusing , and mis-applying thy creatures that makes the world turn vpside down . The hail thunder storms , rain , & snow , did the three Children in the furnace inuite to praise thee as good in themselues being made by thee . But nothing is so good in this world , but it may be peruerted and abused . For if man whose soul was made by thee in such purity , by sin becometh so foul , how can this choose but breed disorder in the world , al things therein being giuen by thee to be disposed by him , and vsed by him as ●●lp● to ●●rue thee while we liue heer ? But ô my God , I wil speak to thee , and I wil cal vpon thee who art Wised●m it-self ; If thou smile at my folly . yet behold me sinner , and instruct me in thy Law , which is sweet aboue al delights of the world ; and to serue thee for loue , is that which I only desire . In al my miseries and afflictions of body and soul thou despis●st not any soul flying to thee , and dilating my-self to thee , I do comfort and strengthen my hart , which aspireth to nothing , as thou knowst by this my speaking to t●ee , but to ease my soul by begging help of thee , and declaring to thee my only friend , my sins and miseries . For if we fly from t●ee whither go we , but out o● one darknes into another ? Who can discouer our wounds to vs , but thy-f●lf , who when we acknowledge them , dost also cure the languishing diseases of our very souls ? O in thy light let me see light , that so al imp●diments may be remoued between thy Godnes and my sou● ? My ●oul can neuer return to thee , til it ●e purged and purifyed by grace●nd ●nd Mercy . Of my-self I can do nothing . Thou therefor that madst and redeemedst me , saue me , who euery moment should perish , if I were not assisted by thee . I see nothing , or hear any thing , but it giueth me new cause to praise thee , and to seek thee aboue al gifts , graces , and creatures ; Grant me therefor to serue thee in that maner thou wouldst be serued by me● For I am not able to do any thing good of my self . Let me by Humility and tru● obedience return to thee , from whom for my sins I deserue to be separated with the diuels eternally ; but thy Mercy , which is aboue al thy works , pardon me , and giue me Grace to liue better heerafter . O my God , me thinks some times I haue so liuely a feeling of my own nothing , and see so plainly that we depend wholy of thy grace , and Mercy , that I wonder how it is possible I should an● more be able to presume of my-self in any thing whatsoeuer . But alas this passeth away ; and like dust carried away with the winde , so is my soul with vanity ; In which my sin , and misery I groan to thee from the bottom of my soul , who art my helper and my deliuerer from al mine enemies , wherof the greatest is my self ; and to thee I declare my iniquities which are without end , or measure , to the end I may glorify thee the more who shewest mercy to me , and reiectest not the most disloyal of al thy Maiesties seruants . For which let heauen , and earth praise thee , seeing I am not able by any thing to shew gratitude to thee . For I cā do nothing but declare thy Mercy , and beseech thys●lf to supply my defect in praising thee . For thou only canst do it , as I desire it should be done . The very Seraphins are too short of being able according to thy worth to praise thee and al thy Angels and ●aints accompt themselues , as dumb in comparison of thy deserts from them For al thy sweet Mercy be thou there● for by al , not as able , but as willing to praise t●ee , magnifyed for euer and euer . Amen . THE XLII . CONFESSION . O My Lord , and my God ; If none haue much forgiuen them , but those that loue much , what wil become of me ? This day we read in our Office , that Saint Marie Magdalen coming to thy feet ( which she watered with her reares ) heard that comfortable answer from thee , to wit ; Go in peace , thy sinnes are forgiuen thee ; but it was out of this regard that she loued much . This answer thou madst to her ( whose hart in silence spoak vnto thee ) doth much comfort my sinful soul. But yet when I remember how void I am of that which was the necessary disposition for her soul to hear those comfortable words , thy sins are forgiuen thee , go in peace , it draweth teares ●rom mine eyes to see how far my soul is destitute of that pure loue which preuaileth with thy diuine Maiesty . What shal I say ? What shal I do ? Or wherein shal I hope ? I am not fit to plead for my-self , my sinnes , indeed are so many and so great ; and as for the loue which only thou desirest , behold my soul is destitute of it . For if I haue any towards thee , my God it is but a sensible , childish loue , which is a loue little beseeming the bestowing vpon such a God , who is al Good , Beawty , Wisedom , yea euen Goodnes and Loue it-self ; to whom is due a loue which is able to suffer al things for this loue is a strong loue , more strong then death it-self , the which kind of loue is far from me , who am blown down with the least blast of temptation , and cannot endure any disgrace , desolation , or difficulty whatsoeuer , as it beseems a true louer of his . But notwithstanding my poue●ty , and misery , yet I wil hope in him and wil approach to his feet , who is Mercy itself . There , my Lord , and my God , I wil in filence sigh and weep both for my sinnes and for my defect in louing thee , who art worthy of al loue and Praise whatsoeuer . There I wil beg this loue so much to be desired . There I wil wish and long for it● and from thy feet I wil not depart til thou denounce to me ; thy sins are forgiuen thee , and saiest to my soul , go in peace . This voice I long to hear in my hart , that I may with the voice of exaltation praise thee for euer . Amen . THE LIII . CONFESSION . AMen , Amen , dico vobis ; quia receperunt mercedem suam . ( Math. 6. , Amen , Amen I say ●nto you they haue receiued their reward . These thy words my Lord and my God come into my mind so often as my thoughts dare to think of hauing deserued any reward at t●y hands , and serue as a motiue to subiect my soul totally to thy diuine Maiesty , before whom now I do professe , and acknowledg that my desirs , and endeauours are so defectiue in comparison of what is to thee due from me ; that I may , and do euen say to my soul ; Peace ; be humble and subiect in al to thy God , whom thou art not worthy so much as to name with thy defiled mouth . Indeed my Lord , whose power and Maiesty prostrate I acknowledg and adore● with al mine hart and soul ; if I should , neither in this , nor in the next world , receaue any other reward but what already thou hast bestowed on me , which I haue ( I must needs con●esse ) receaued gratis of thy Mercy without any desert of mine owne , yet that which t●ou hast so already done for me , is sufficient to declare to Heauen , and earth the superaboundance of thy mercy and clemency to a sinful , and contemp●tible creature . I wil there for sing vnto thee mercy , and iudgment al the days of my life , wishing always that thy wil , which is Iustice it-sel●● may be wholy and perfectly accom●plish●d in me , thy sinful seruant Let me liue as-long as it pleaseth thee , or dy in the very beginning of these my desires to loue ; send sicknes , or health ; suddain or lingring death ; pouerty , or aboundance , good fame or that I be by al the world despised ; and in fine in al do with me as it is most for thine honour . For in this I pla●e al my comfort and happines , faithfully to serue thee , and to be little or great in thine eyes , as seemeth best to thee . For I accompt it a sufficient reward for al that euer I shal be able to do , or suffer , that thou hast admitted me vnworthy wretch , into a place of liuing where I may know and euen see with mine eyes how to serue and please thee ; this ( I say ) is more then can be deserued by me For to serue thee is an honour aboue al that can be imagined by me ; yet without any regard of recompence it is due to thee , that I serue , and loue thee with al the forces of my body and soul , which grant I may now begin to do and perseuer therin til my end , that I may for thy own sake obtain the happines eternally to praise thee . O remoue al impediments between my soul and thee ; Let me dy to al created things that I may liue alone to thee● O let al creatures be to me , as if they were not , to the end I may more fully attend to thee in the bottome of my soul , where I wil in silence harken to thee ! Speak Peace to my soul , that I may be capable of thy voice more sweet then al things whatsoeuer . Speak to my hart ; but speak so as I may hear thee . Teach me how to practise to thy honour those diuine vertues which make souls so pleasing to thee ; to wit Charity , Humility , Obedience , Patience , and Discretion , which iudgeth between custome and true reason ; between opinion and thy true Iustice , which manifesteth it self to those souls , who seek only to loue and praise thee . THIS pious soul hauing written thus far went no farther , being surprised with a bodily indisposition vpo● the 29. or 30. of Iuly 1633. which proued to be h●r last sicknes that brought her to a happy death vpon the 17. of August following . The last of these Confessions saue one , she began ( as there appeareth ) vpon S. Mary Magdalens day , being the 22. of Iuly next b●fore her death . HEERE FOLLOVV SOME other Sentences , and Sayings of the same pious Soul found in some others papers of hers . THE interior , or Spiritual disposition os man , is of that great , and infinit worth , and moment ; that so it be wel , al other matters wil also go wel , and be in good plight . And the good state of the interior ( and therby also of the exterior ) proceedeth from the harkning to and following of the Diuine interior Cal , or inspiration , the which to a ●oul capable of an internal life is , or ought to be as al in al. And wo to such a soul who ouercome by threats or perswa●ions from without , or by temptations within her , or , other occasions whatsoeuer , g●ueth ouer her prosecution of Mental prayer , by meanes wherof only is she capable of discerning and following the diuine wil , and Cal. And therefor ô you souls that are capable of internal prayer , do you accordingly prosecute it , and be grateful to God for the grace of it . For it causeth the greatest happines that is to be gotten in this li●e , and an answarable happines in the future . For by it in this life one passeth through al things how hard , and paineful soeuer they be . By it we become familiar euen with God him-self , and to haue our conuersation in Heauen . By it al impediments wil be remoued between God and the soul● : By it you shal receaue light and grace for al that God would do by you , By it we shal come to regard God in al things , and profitably neglect our selues . By it we shal know how to conuerse on earth without pr●iudice to our souls : And in fine by it we shal praise God , and become so vnited to him , that nothing shal be able to separate vs for time , or eternity from his sweet Goodnes . And let him be al in al to vs , who only can satisfy our souls . He is his own Praise , i● which and by w●ich we are infinitly happy , though of our selues we a●e able to praise and loue him , but in a very poore maner . who can say ( that desire nothing but to loue and praise him ) that they are poor , seeing he who is more theirs then they are their owne , is so rich , ond to whom nothing is wanting that should make him an infinit happines ? in this let vs ioy , in this iet vs glory without intermission . when we are not able to attend vnto him and praise him as we would , let vs commend our hart and soul to the Saints in H●auen , who without ceasing praise our Lord : Let vs do that by them , which we are not able to do by our selues : yea let vs desire him , who is his own praise , and only is able to do it as he d●serue●h to haue it done , to supply what he desire●h we should wish him . L●t vs s●ek no other cōfo●t but to be able without al comfort to be true to him , Let vs rest in him alone , and and not in any thing that is or can be crea●ted . Let vs not se●ke the gist , but the giuer . O hoW little is al the loue we can giue him , in comparison of that he deserueth from vs ? where , theref●r shal th●re be room for any created thing in out souls ? Let vs wish and desire . and ( as far as it lyes in vs ) procure that al loue be giuen to him . Let him haue al Glory , al Honour , and al Praise , Let vs desire the fauour of none , but him alone , to whose free disposition , let vs stand for time and eternity , as absolutly by ou● wil , as if we neuer had any other freedom of w●l in vs. Nothing we do or suffer , let vs este●me great : for our sinnes deserue much more . Let our whole care tend to the magnifying of him . Let his honour b● ours , and let vs seek nothing , but to be whoiy his , who is most worthy to be that that hee is If it is his delight be to be with the children of men , what should comfort vs , but to praise and loue him ? Those that seeke him shal find him With al their heart , O who would seek any thing besids him , see●ng he is not more willing to giue vs any thing , then his own self , heer by grace , and heerafter in Heauen by glory Let vs adore him in spirit and truth . Al w● can giue him is nothing , vnles we entierly giue him onr selues , and that also cannot add to his greatnes , and glory : yet if we doe this , so much doth his diuine Maiesty esteem of this gift , that for it and in requital of it , he wil giue vs his own self : al his gifts , and graces are a meanes for the preparing of vs for this end , if we vse thei● rightly with Humility , and according to the iust wil of Almighty God. Let vs extend our wil to serue , loue , praise , please , and magnify our Lord to the vttermost we are able , ●ea wthout al limits or bounds . Le● vs ●esire his honour , til such time as we may be swallowed vp in the bottomles Ocean of al loue , and praise God in himself , in whom and by and in whom only , we can praise him as we ought . Let vs loue him as far as we ar● possible able , without regard of our selues , either for time , or eternity . This is the humble loue that feeleth no burden . This is the loue that knoweth not how to attribute any thing it doth or suffereth , to it-self . It chooseth not wherin God sh●l make vse of her , but accommodateth her-self in al things to his diuine pleasure . If it were his wil to hau● it so , she would rather for euer be picking vp chips or straws , then out of her own election , to be doing that which is most admired , or might seeme to her to procure her the greatest reward . O you souls that God bestoweth his loue vpon , think it not much to beare the burthen , not only of your selues , but also of al that you liue with : for God beareth you vp in al , more then you can cōceaue or imagin , Beware aboue al things of pride , For that cast euen Angels out of heauen . A soul of prayer as-long as she keeps Humility , is in no peril of going out of her way . It is certainly true , that God giueth himself to them , who forsake al : I say , al and not by halfs , with reseruing what we please to our selues , but to al that forsake al , he giueth himself , without exception of persons , and he that pleaseth our Lord ne●deth nor feare al the diuels in hel . It is a wonderful thing to see the variety of opinions that are , or may be about the best vse of those things that of themselues are indifferent , or at least are not euil , one holding this , a●d another that , euery man according to his fancy , and ( as Saint Paul saith ) abounding in his ●wn sense . No wonder then that those that liu● , and conuerse with others , and namely in a Religious Community , do easily fal into occasion of iars , and differences with others , whilst euery one pretends the truth , and the best to be of her side , howsoeuer it be indeed ; and therefor ones n●ture wil easily take occasion of iarring with o●hers , if it be not mort●fyed by restraint from what it is inclining to by such occasions . It is only the diui●e vertue of true discretion that is able to discern and iudg for ones own practise what is good , better , or best of al in the vse of those indifferent things . The more truly mortifyed the ●oul is , the cleerer is such light of discretion in her , and wil incre●se in her , if she be stil solicitous more and more to liue to God in her interior , and to dy to her-self , and to al created things by simply regarding God in al she doth , o● omitteth , & intending him alone in al ●●●ngs . It is a true prouerbe that it is an easier matter to corrupt the mind of one , then of a great many . Wherefor we must remember that it is a good , and happy thing for Brethren to dwel in One , or rather ( by true loue and charity ) in that One Which is truly necessary , to wit , in God. For no loue is true , but that which is in him , and for him , and without impediment to his loue . Al other loues are false , slippery , peruerse and vaine , as not being founded in God the ground of al true , and happy loue , nor being referred to him and his loue . But the true loue , which is the diuine , wil make al others deare vnto vs for his sake , and none deare but in h●m and for him . It wil make vs in capable of accounting any to be our enemies how hardly soeuer they treat vs , because in al things we wil regard God , that permitteth such difficulties to happen to vs , to the end our fidelity to him may therby be tried and so not rega●d ( with any auersion ) the party who afflicteth vs : And it wil be sufficient for vs towards the pacification of our soul vpon the hard , or bitter vsadge offred vs , that we remember that he hath suffred it to happen to vs for our good , who only knoweth what is best for the humbling of vs and the abating of our pride , the which must be done if wil be pleasing to God , to whom now , and euer I commit my-self . Amen . Vnum sit mihi ●o●um , id est , omnia in omnibus . Let one be al to to me , that is , Al in Al. This was a Poesy bestowed on me and my Parteners by another , the truth wherof I pray God may an●werably be in the harts , and loues of vs , and of al other souls whatsoeuer . The simple ex●rc●se of the wil being faithfully and perse●erā● , prosec●ted ( through Gods concurring g●●ce ) remoueth in time al impediments be●ween our soul and God ; and the soul by loue cometh so to transcend al created thi●gs , y●a euen her own self , that al creatures are to her as if they were not , as to any hurtful distraction they cause to her , or as to any other impediment between her and God , the which can be only by inordinate adhering in affection to those creatures . A true spiritual internal life is so priuate and secret between God and the soul , that others cannot easily dis●erne it , no not by by the external effects of it . For in her exterior cariadge ●he is common , and general as hating singularity ; by meanes w●erof , she euoideth much occasion of pride , and walketh the more se●urly between God and her . Those ●hat liue an internal life do so wi●hdraw al natural inordinate affection from creatures , that they often therfor are censured by superiors & equals to neglect others out of pride . But they abhorring to haue special interest in any , do proceed so far as they can , according to true charity , and mind not what others iudg of them , they desiring only in al to dischardg their duty to God , ●hom they regard in al things ; and as they haue interest in none , so not any hath interest in them . In that which they propose to Supe●iors they proceed ( as in al things els ) with al sincerity , de●esting the contrary practise euen with those that are most aduerse , and contrary to them , much more with Superiors ; and whatsoeuer they desi●e to do , they do it with such an indifferency , th●t what euent soeuer come of it , they remain in peace , embracing it as Gods wil , whose wil is their law . If that which they propose , either for the common good and peace of the house , or for their own g●od● do not seeme fit in true Iustice , or reason to Super●ors to be granted , they impo●tune no farther , nor desire the fauour of being condescended to in their motion . ●ut rather ( remaining themselues indifferent ) that they determine and p●oceed in it , to whom it apperta●neth . A Superior hath gre●t reason to take heed of putting a soul from the exercise of her internal Prayer , or so ouerchardging h●r with labourss , or solicitudes , that she cannot not become r●collected ●n her daily praier , it being a soul that hath aptnes in her to make spiritual progresse by prayer , and the other exercises of a Contemplatiue life ; yea not only the soul her-self wil feel the vnspeakable dammage that w●l come to her therby , but also the Superior himself in the Obedtence which he expecteth , and is due to him from her , wil see the harme and loosse that come h by such be● reauing of the soul of her prayer . For she who would by discreet , prosecuting a course of mental praier haue become subiect ( i● it were necessary ) euen to the creature tha● is of the least esteeme , or worth in the world , becometh now for want of that str●ng●h and help which is gotten by such prayer ; to be almost impossible to be ruled by ●he w●sest man in the world . For liuing in Religion ( as I can speak by experience● if one be not in a right course of prayer and other exercis●s , between God and our soul , ones nature groweth much worse then euer it would haue been if she had liued in the world . For pride and self-loue , which are rooted in our soul by sinne , findeth means to strengthen it self exceed●ngly in one in Religion , if she be not in a cours● that may teach her and procure her tru● Humility . For by the corrections and contradictions of the wil ( which cannot by any be auoided , but wil be , liuing in a Religious Community ) I found my hart grown , as I may say , as hard as a stone , and nothing would haue been able to haue mollified it , but by being put into a course of prayer , by which a soul tendeth towards Go● , and learneth of him the lesson of truly humbling , herself ; In which course being placed , and euer tending to the increase of Humility , euen the defects and errors she committeth either out of frailty or ignorance , ●o turn to her gaine , as giuing her occasion of the greater humbling of her-self to and vnder God ; and Humility , and the loue of God ( wherein al her good consisteth ) do each of th●m increase the one the other , f●r they are inseparable companions . It is the grace of God and tending to him by way of loue , that only can so enable a soul , that no difficulty , or disgrace can happen , which she is not prepared for , and therefor is able willingly to embrace the same . Verily I can affirme this by mine own experience , that a crosse word , or slight reprehension before I got into th●s spiritual cours , was more insupportable to me , and did more disquiet my mind , then al the difficul●ies or disgraces , which since haue faln vpon me , haue done . For now me thinks though I be neglected by al the world , yet by flying to our Lord he easeth ●e of al my burthen ; and as I haue desired to haue no other friend , or comforter but him so it pleaseth him neither in doubts , fe●●es , paines , disgraces , nor in any other miseries ( whereunto this life of ours is so subiect ) to reiect me ; Only he exacts of me that in al the contradictions of w●l he sends me , or permits to fal on me , I wil humble my-self and be confident in his help ; Of Which , if I do so , I shal be much more sure , then if in mine own hands I had a most absolut power . None are able to presecute the waye of the Diuine Loue , but they who are resolued to to deny themselues in al things , and who willingly and wittingly adhere to no created thing ; For if the soul do willingly retain an affection to any such thing , she is at a stop , and can go no farther . For God must be sought and loued wholy , if we desire to arriue to Perfection . Shee speaking of the Sanctity of the old Orders in old time , when th●y were in their best case , or in the Prime of their good Spirits , writeth and sayeth as as followeth , viz. THEN only the honour of God was sincearly , without intermingling of human ends , or interests , intended and sought , and al Orders with one consent of hart did concurre to the aduancement of that alone , they then applied themselues to seueral exercises in the exterior euery one according to his Institute , some more easy and some more strict , some of more action , and some of lesse ; yet interiorly their principal end was al one , and that was to find and enjoy God in their souls ; and out of that perfect Charity which esp●●cially by those their internal ex●rcises did gro● in them , they did eue●y one as God did require and enable them , imploy part of their time in gaining , or doing good to other souls . Th●n there was no great care or solicitude about temporall●ties , God taking care , and being as it were solicitous to them ; Th●n there was indeed al sincere and real proceedings between them ; Then there was perfect amity without proper interest or fond affection to the impediment of the●r louing and seeking after God alone ; who is that One thing which only is necessary ; Then there was no acceptation of persons , but they were contented , so Gods honour were aduanced , not caring though it were done by any other Order as wel as by themselues . O Lord my God , if this Spirit might be reuiued againe , how much would my soul rejoice ? If Saint Benets his , S. Francis h. s , S. Ig●atius his , &c. children were perfectly , as this life wil permit , vnited together , and with one hart , and consent seek and labour to aduance thy honour and praise , as our founders do in Heauen , which if we did then would the S●irit of the primitiue Church flourish , and thy torn and mangled members be healed and perfectly set againe together ; Then heretiks and sinners would easily be conuerted by them to thee ; Then there would be another learning , then now there doth flourish in our Order ; and thou by them wouldst speak , who makest the to●gues of infants eloquent ; Then they by prayer conuersing in a familiar and tender maner with thee , would speak so , that none would be able to resist thee in them , Then their iudgment would be so cleered that they would vnderstand most hidden myste●ies ; Then an hower of praier would instruct them more fully , then fifty years study can do , they hauing by the meane of such prayer ( in al things ) relation to thee the only true wisedom , and in whose light only is true light to be seen . By louing thee and dying to themselues in al things they would become maisters of themselues , and al the world would then no●hing moue them , nor would any thing affright them , becaus thou wouldst be their stay and comfort in al things . If we wil do as we ought and as is best for vs , we must be subiect to the wil of God in al things without exception ; And this is the be●efit of an internal life , that it makes one capable of seeing and knowing Gods wil , and ●lso most ready to performe it , Which way soeuer he signify it to them ; which makes them obey as readily , and willingly ( meerly for Gods sake and out of obedience to him ) a simple or imperfect Superior , as they would an Angel , or the Wisest creature in the world ; yea if it were possible that a worme , or any other creature were ordained by God to rule ouer them , ●hey would with al their harts embrace his wil by them . For without this total subiect●on to God , it is impossible to become truly Spiritual . For if we resist his wil in our Superiors ; in vaine do we pretend to please him ? This vertue therefor of Obedience , we must learn of him the which must be grounded vpon true ' Humility , that must be our stay in al things . And those two vertues of Humility and Obedience , together with the diuine vertue of Discretion , he wil teach vs , if we do our parts in seeking to become more & more humble , and subiect to him . For seeing it is his wil we should obey and become truly Humble , how can we doubt but he wil giue vs the grace , if we Humbly and perseuerantly beg it of Him , and practise those vertues vpon occasions as wel as we can ? For he himself hath sa●d ; wh●n we aske our father bread , he doth not giue a stone , nor if we aske him fish , wil he giue a serpe●t ; much lesse wil he deny vs what is necessary to make vs pleasing to him , and we seeking , or desiring nothing but by true loue to be faithful to him . O Praier , praier , able to obtaine al things ! O how cometh it to passe my Lord , that this O●●ipotent thing ●as some of thy deare seruāts tearme it ) praier should be so vnknown , yea and euen to them whom thou tearmest the Salt of the earth contemned , ( I meane Mental praier ) at least for the practise of poore simple women , for whom they hold it aboue al things most dangerous , euen to my own knowledg , as I haue known affirmed by Superiors of seueral Orders ! O misery to be truly lamented by al that haue or may haue tast i● praier , and by the effect thereof know how sweet a thing it is to attend only , and wholy to the praise , and loue of Go● . Surely the want of the wisedom , which by praier the Saints did gaine , is the cause why cústome and opinion do take place for the most part in this world of true reason . Surely neuer was the world reformed of its sins and errours ; but it must be by the wisedom which cometh from God , and is farre different From that which is accounted Wisedom by the world , which as S. Paul saith ; is folly before God. CERTAIN OTHER DEVOtions of the same deuot Soul D. Gertrude More , which she left written in her Breuiary . In the fore part of her Breuiary she had framed and written the ensuing praier for her due performance of the diuine Office , viz : Al you that blesse our Lord , exalt him al you can ; for he is greater then al your praises . OMNIS SPIRITVS LAVDET Dominum . Let euery spirit praise the Lord. AND I ●hy poore creature , who am not worthy to name thee ( my Lord my God , and al my good ) do heer in the pre●sence of al thy Celestial Court desire 〈◊〉 pe●form this my Office with al diligen●● and with an amourous affections towards thee my ●o● , who hast impos●d this sweet and most to be desired obligation vpon me sinner , who doth not deserue any such honour , or comfort from thee as to be admitted to ioine my cold and frozen praises with al those who praise thee either on earth or in heauen where al to my comfort do without ceasin● continually praise thee . And for what is wanting in me for the performance thereof , as I should and ought to do , supply it out of the superaboundance of th● merits and merc● ; I desire to say it with al my hart according to the intention of our holy Mother the Catholick Church ; of which I desire through thy grace to liue , and dy a true member ; be th●u according to her desir , Adored , Blessed , Magnified , and supreamly Superexalted by ●t ; Let it be to the honour of thy al Immacula●e Mother the Lady and Queen of Angels , and Saints , to these in a particular maner ; ● viz ) to my good Angel , our most holy Father S. Benet , S. Scholastica , S Ioseph , S. Peter and S. Paul , S. Iohn Enangelist , S. Iohn Baptist , S. Thomas , and my deare S. Augustin , S. Mary Magdalen , S. Gertrude ; and in fine , al that are in Heauen haue by it to them exhibited by thee what thou , willest and desirest should be ; I beseech thee also that I may by it pray to thee ! or al afflicted , pained , tempted , and troubled , that they may please and praise thee in those their miseries and ouercome them to their comfort and thy glory ; I also offer to thy sweet Mercy al those souls who by deadly sin are enemies to thee , which is inde●d the misery of miseries ; O lét them return to thee w●o art our beginning and the true Center of our souls , from whom to be separated by sin ●s a most greiuous hel , and to whom to be vnited by grace is a most sweet Heauen ; Conuert therefor and recal those souls to thee for whom ●hou spa●edst not ●hy most pretious Bloud , shedding it to the very last drop for vs finners ; I offer thee also my Parents , who haue placed me heer in thy house , where here I may euen heare and see how to serue thee , and where I may night , and day attend to thee and praise thee my amiable and most to be desired beloued , whom to serue and to be obliged to loue , is the only happines in this world , and to whom to be tyed by vowes , and other obligations of Religion is a most sweet seruitude and yo●e , and so sweet that no liberty is to it to be compared ; I offer thee also our holy Congregation● and al that euer , or shal desire my poore vnworthy prayers ; and aboue al I offer thee al those in earth , or Purgatory which thy diuine Maiesty would haue me pray for to thee , beseeching thee that t●y Diuine wil , and pleasure may be perfectly accomplished in al creatures , and last of al though not with the least affection , I offer to thee this thy Conuent , wherof though very vnworthy of such a fauour as to liue in such a happy company I am a poor imperfect member , beseeching thee for thy ow●e sake , and by the loue thou bearest to al such as truly seek to please thee alone , that thou wil● mercifully enrich their souls with the most aboundant gifts of thy grace , so that their whole study may be to please , praise , and worship thee in spirit and truth , and especially I offer thee tho●e therein , that haue done , do or shal heerafter , by their patience in supporting the defects of their Sisters , and helping them by that meanes to beare their burthen , and by their giuing good example in Humility , Obedience , and other vertues , be a meane or helpe to the maintaining of Peace in this thy house ; towards which thou hast shewed so much Prouidence , that if we cast not our whole care both for body and soul vpon thee , we shal not deserue the fau●urs thou hast shewed to vs. We are thy little flock ; keepe thou euer possession of vs ; let vs be of one mind , and of one hart , and let vs al and euery one with one consent according to thy grace giuen vs simply intend , and regard ●hee in al we do , t●ink , speak , or desire : thou hast called vs and gathered vs together , send vs a good life , and a happy death , to thy Praise , Honour and Glory , who art God of al things , and to whom now and for euer be giuen al Laud and Praise by al creatures . Amen . Amen . Delicta iuuentutis meae , & ignorantias meas ne memineris Domine . Ab o●cultis meis munda me Domine , & ab alienis parce seruo tuo . O Domine Spes mea ; delicta quis entelligit ? O my God , my deare delight and al my h●ppines : Thou knowst I groan in spirit against my-self , to think that I made no more hast to couclude an euerlasting league and peace with thee my God! O teach me to loue , or let me not liue , thou only canst do al things , and I , as t●ou wel knowst , can do nothing . Behold I desi●e to leaue al to find thee , and to dy to al created things , to the end I may liue only in , and to thee . I desire only thee , and to re●urn to thee the beginning of al creatures and the supreame beloued of al chast souls ? O how powerful is thy true loue in a pure soul ? O purify my hart and soul , so that nothing but thy loue may liue in me ! O when shal I see my soul vnited to thee ? O when by true loue shal my soul languish for thee ? O when shal I be wholy turned into the loue of thee ? O that I might do in al things that which is pleasing to thee ? O when shal my soul by transcending al created things become capable by Charity of embracing thee in the bottom of my poor soul ? O loue , loue , lo●e ; what wonderful effects dost t●ou work in a soul ? Thy loue , my God doth sweeten al mi●eri●s , a●d maketh light al burthens , and labours . Verily nothing in the w●rld is so delight●ful to them that loue it , and haue as much of it as they can desire , and enioy al the pleasures and contents thereof , as it is to a louing soul , that sincerely seeketh thee , to suffer for thy loue . O my God , what do we loose euen in this life , when we wish for , loue , or desire any thing besids thee . It is only loue that draweth thee down to vs , and eleuateth vs vp to thee ! O who would not suffer any thing to ob●ain this loue . Nothing can comfort or satisfy my soul but to loue thee . When wilt thou replenish my hart with thy pure loue , that resteth in thee aboue thy gifts , that my soul may truly adore thee in spirit and truth ? Thou knowst that no grasse doth so wither for want of water , as doth my poor sinful soul for want of ●hy loue . O that without ceasing I could praise thee ! As the s●ag , or hart beiug tired with pursuit doth thirst and pant after a sweet Spring , so doth my soul after thee , it hauing been much more tired with streying from thee then the poor hart can be by being chaced by his enem●es , by as much more as it is more greiuous to be hurt by ones self , then to haue it done by others . O w●en shal I in al things do thy wil , that my actions may be iust , and pl●asing to thee ? O when shal I so humble my-self ●hat I may be worthy in some sort to praise thee whom now for my pride I am not fit to name ? Iesu Son of Dauid haue mercy on me , and of thy great pitty , and Charity remember me among the Whelps that expect and beg vnder thy table for one crum of grace from thee . Where but vnder the shaddow of thy wings shal I repose from the heat of al inordinate pa●●ions and desires , and from that mid-day Sun that parcheth and withereth away the new spriggs , or leaues of my new sowen desir of louing , praising , and pleasing thee alone , my Lord and my God ? Who but thy self by thy sw●et grace can preserue m● from f●lling into my old sins , and sorrowes ? Thou therefor art my only Ref●ge in this day of my tribulation , and amidst the storms of this world , to thee I reueale my cause , be thou my strength and my Glory , that I may at last laying down the burthen of this mortal flesh , be admitted into that place , where I may Praise thee for euer and euer . Amen . O my God , when shal that time come , that I shal neuer more offend thee ? This is the m●sery wherein I languish , and which maketh this world tedious to me : This only is truly to be tearmed an affliction and misery , and nothing is truly to be accounted misery , but to displease thy diuine Maiesty , Iesu Son of Dauid haue mercy on my sinful soul. O how happy are those that loue thee ? O loue , loue , loue of my God , how far is my sinful soul from the happines of enioying thee , as my soul desireth ? Nothing is sweet to a hart that desireth to loue her God , but to sigh , long , and pant after him . O who wil giue me the wings of a Doue , that I may fly into the open wounds of my beloued ? O my God , my o●ly desire , how long shal I thus be estranged from thee the God of my hart , and my portion for euer ? O the most dearly beloued of my soul , how long , shal I by inordinatly adhering to created things b● so far from louing thee , as I ought to do ? O thou who only deserueth our loue , my God and my al ! Lord my God who alone art good and iust , shal I any longer loue uanity , and seek after a lye ? How long shal thy dispositions and most righteous ordinances be d●spleasing to thy poore seruant ? How long shal I resist thy diuine wil ? Verily my God , in this my misery I sigh vnto thee , who art my hope from my you●h , and am displeased with my-self for hauing been so vngrateful to thy sweet mercy , acknowledging before Heauen a●d earth , that nothing is iust , but that which thou disposest , and nothing is wel done , saue so far as it is done by thee , so much as any thing I do or say is only of mine own wil and desire , so far it iustly deserueth punishment , to thee be al gl●ry . In nothing is true Peace , but in seek●ng after God a●one , and in resting ●n him aboue al his gi●ts . O my God , when shal I be able to say : Quis me separabit à Charitate Dei ? VVho shal separate me , from the Charity of God ? O when shal I by true loue become vnited to thee the only desire of my hart and soul ? Vsquequo Domine obliuisceris me in finem ? Vsquequo auertis faciem tuam à me ? How long wilt thou forget me vnto the end ? H●w long doth thou turn away thy face from me ? wilt thou for euer be angry with thy poor seruant ? Behold thou knowst I desire no other comfort vpon earth , then to be able without offending thee to liue without al comfort human , or diuine . O how lit●le to be esteemed is al the solaces this world can afford : The wicked haue been telling me of their delights , but they are not like those of thy Law. What comfort can any creature l●uing afford a soul that sigheth , and longeth after thee alone my God , and is bannished from the beloned of her soul ? Verily my God , it is only thy-self that can reioyce and comfort such a soul , thou only art sweet , and al things compared to thee are as nothing , and lesse then nothing . O my Lord , and my God , tel me , is there any thing in Heauen or on Earth that can satisfy my soul besids thee ? No certainly . Why then dost thou permit me thus to wander from thee , who art only worthy to be desired and beloued by my soul ? O my most deare God , who can comprehend the misery that soule suffereth , that taketh comfort or desireth any comfort from any creature ? O how long shal I be subiect to this mysery of inord●natly louing thy creatures , so that it is an impediment to the louing of thee my Creator , who art the supreame Good ? To thee alone is al loue due , and we do steal from thee , when our affection is willingly caried to any thing els whatsoeuer . O my God , my Mercy , let vs loue thee as thy diuine Maiesty , who art Lord of al things & in whose power al things do stand , let me ( I say ) loue thee as thou wouldst be beloued by me . O my Lord , as-long as the peace of my soul dependeth of men , I can neuer repose in thee , or ●ind thee in the bottom of my soul ! What came I into R●ligion ●or , but to loue and praise my God , my Lord , and al my good ? O when shal I as I desire , loue thee and please thee my God and al my desire ? O my God , how cometh it to passe that thou whose mercies are super omnia opera eius , Aboue al his works , shouldst be now tearmed to be terrible , and hard to be pleased ? Verily I am a sinner and the greatest of al sinners , and yet I haue found thee so good and easily pleased , that nothing is more pleasant then to serue thee for loue and to beare thy yoke from our youth : The yoke of sin is heauy , but thine is sweet aboue a the cont●ntments , and pleasures of this world . Let those that seek not thee , and that desire any thing willingly but thee , feare , and return to the● , but let the harts of them that loue thee reioice , O Lord. But can I say I loue ? Verily not I. But shal I for this feare● No my God , at least not so as to loose confidence , which hath in it a great remuneration , For seeing by thy grace I desire to loue , and to leaue al for loue , I wil hop● in thy Merc● , let it assist my extreame frailty an● pouerty : Of my-self I am nothing , but in thy power I shal be able to do al things . Thou knowst that I desire to leaue al for thy sake , and that if I knew any thing that I loued to the impediment ●of my truly seruing thee , it would be so gre●t a g●eif to my soul , that nothing in Heauen or earth could comfor● me til I see my-self freed from that miserable bondage , by thy a●●isting Grace● which I implore from the bottom of my soul : Set me free , I mos● humbly beseech thee by the multitude o● thy Mercies from the sinnes into which I daily fal through my frailty , remoue al imped●ments between my soul and thee , for I am frail aboue al measure ; Let me liue to thee , dying to al other things whatsoeuer . Let me find and possesse thee in the bottom of my soul : Let al creatures be ●ilent that thou alone maist be heard by me : And I wil not trouble my-self with them without , who are puffing and blowing , and thereby raising vp the dust of multiplicity , into their own and others eyes . Let me enter into the most retired place of my soul , and sing loue songs to thee , my Al and only Good , regarding thee with the simple eye of my soul , and sighing out certa●n vnspeakabe groans in this pilgrimage of mine into the eares o● the only beloued of my hart and soul : wo is me , that euer I offended such a God! Be propitious , O Lord vnto my sin , for it is great ! O Mercy , which hath neither end , nor measure , haue pitty on me , and forgiue me my sins . Amen . God! Let thy Truth , and not the blindnes of my own ignorance , speak to me : Speak Lord , for thy seruant heareth , or at least desireth to hear thee . Behold I set open the eares of my soul , that I mny heare my beloued speak Iustice and Peace to my hart . For thy voice is sweet and thy face comely , and there is none like vnto th●e in Beawty and wisedom . Thou my God , the repose of my labour , the ioy of my soul , and the comfort of my hart : Be to me al in al , and aboue al , which can be enioyed ot desired : Let me , O let me , rest in thee and in no created thing whatsoeuer ! Simplify my soul that it may be able to adhere to thee my God , transcending al created things . O when shal my soul forget al , and only be mindful of thee , the most pure spirit , resting in thee aboue al thy Graces and Gifts ! O when shal I be by profound Humility reduced to the nothing , which only makes a a soul capable of thee , who art al good things , who art that simple good , in which nothing is wanting ? How long shal I glory in any created thing , and seek my-self to the dishonour of him , with out whom I could neither haue life nor being , much lesse● to be able without him to do any thing meriting grace and Saluation ? O my God , when wilt thou set me free , that I may glory in thee alone , and not by pride exalt dust and ashes , which is blown aw●y with euery wind , and hath no stability in it , but so far as it is holpen by thy meere Mercy . What flesh dare●h glory in itself , or presume it is able to do any good ? Verily my God , if I had most couragiously vndergon al the temptations , miseries , and afflictions that haue been , or euer shal be by al thy seruants together , I ought not to think my-self able to suffer the least that can be imagined as of my-self , but iustly ought to feare mine own frailty . Let them that glory therefor glory in thee , and not in themselues . O that some little spark of that true light , which true Humility causeth , would enter into my soul , and neuer depart out of it , til I were wholy trasformed into that loue which giueth thee al , and it-self nothing , sauing its own defectuousnes . Thou only art Iust , thou only Holy , and I the most vile and contemptible of al thy creatutes in thine eyes , who discerneth most cleerly how it stands with me for my pride and other my abominable sinnes . Wash me in thy Bloud , and I shal yet become whiter then snow . What would it auaile me , if I were neuer so great in the eyes of men , yea euen as great as I most vnworthy am in mine own ? Could they saue me , or iustify me in thy sight ? Is it not affirmed by the Spirit of al Truth , Vanitas omnis homo viuens . Al liuing man is vanity , without any exception of persons ? Verily my God , we are indeed but as we are in thy sight , who iudgest according to the Humility of our hart which is hidden from the sense of man. Man may iudg that to be Humility which indeed is pride , and there is no pride so great as that which clotheth it-self vnder he colour of Humility , but thou canst not be deceaued by any . O happy soul that only desireth thee to be a witnes of her desirs , endeauours , and intentions ! Happy they that are approued by thee my God , though he●r they be despised , neglected , and contemned by the whole world . With what face can my soul tel my God , I desire to loue him , if I do it not more willingly , then I do , vndergo the hard censures of men ? Shal I desire that which I do or say may be wel thought of by others since my God him-self , was thought to do al he did in the power of Beelzebub . Shal she who hath done nothing that is good , be in esteeme , when as her beloued who is goodnes and Iustice it-self , was despised and contemned ? O my God , far be this disloyalty from my hart . Let me suffer for my sinnes , that I may become pleasing in thy sight , which is al my soul desireth . O my God , when shal I find and possesse thee in the bottom of my soul ? When shal the eyes of my body be so closed from beholding al vanity , that the eyes of my soul may be cleered by thee to the discerning of truth ? Truly thou art a hidden God and none can walk in thy light , but the peaceful Humble , patient , and clean of hart . O if we did but once see in thy light of truth how little we are able to do , or suffer of our selues , we would tremble to think we were able to do any thing that were good , or to attribute any thing to our own endeauours , Nisi Dominus aedificauerit domum , in vanum laborauerunt qui aedificant eam : Nisi Dominus custodierit ciuitaetem fru●tra vigilat qui custodit eam . Vnles God build the house in vaine do they la●our who build it . Vnles God guard the City in vaine do they watch who guard it . It is in vaine for you to rise before light ! O light shine in my soul , and let not the darknes of mine own ignorance ouerwhelme me , any longer ! Let my soul loue , that it may liue in and to thee alone my Lord God. VVhen wilt thou giue me the gra●e of true Humility , which is so much spoken of , and so hard to be known what it is indeed ? O we can neuer while we l●ue in this world , be secure from falling into the cursed sin of pride which maketh souls more odious to thee , then any o●her sin whatsoeuer . O my God helpe me out of this snare , which laieth open the way to al other sinnes . O who dare though hee had been rapt into the third Heauens with S. Paul , attribute any gift , or grace to his owne desert ? What haue we that we haue not receaued ? and if we haue ●eceaued it , wherof should we glory ? O how soone do we loose the the labour of many years in one moment by pride ? God protecteth vs and directeth vs if we remain humble ; but in our pride he leaueth vs to our selues , til we see , and feele to our cost our own weaknes and misery . O how plaine doth it appeare to those who are now secure for al eternity in thy Heauenly Kingdom , that if thou hadst with drawn thy grace from them while they liued heer , their case would haue been most miserable ? O how far are they from attributing any thing to their own metits , saue so far as they were meerly enabled therto by thy grace ? And how far short do they esteeme their deserts to be of the Glory , and Honour they receaue from thy Merciful and bountiful hand ? What pains , what labours , what suffering of disgraces can deserue to enioy thee , and see thee●ace ●ace to face ●or euer and euer ? Certainly those who enioy this happines , haue receaued it by the merits of thy most bitter death and Passion , which ( God graunt ) may bring me wretch also to Saluation . Amen . O Loue , loue , loue , when shall nothing els liue in me but thy true loue my God ? how long shal I remaine deuided from thee ? When shal I by pure and perfect loue be vnited to my God , al impediments being remoued ? When shal no created thing be able to diuert my soul from attending to my Lord God ? When shal I be able to suffer without offending my God , or being weary thereof . O how little true peace doth that soul enioy who careth for the praises of men , or feareth their dispraises ; Nothing more slippery , nothing more vnconstant , nothing more vncertain then the fauour , or friendship of man , who to day wil be thy friend and extol thee to the skies ; to morrow none wil haue thee lesse in esteeme then he ; and what a misery then is it to place happines or security in the fauour of man ? And this ô my soul , thy God permits thee to see , to the end thou shouldst adhere to him alone , and not to that which is subiect to fail . Desire the friendship of God alone , and then his friends both in Heauen and earth shal be ready to serue thee for thy aduancement in his loue and seruice . What can any man diminish of thy good by his speaking , or thinking il of thee ? Or what can he add to thee indeed by highly esteeming of thee ? Remember that al Praise is due vnto God , but to thee confusion of face for thy abominable sins . Giue al Glory vnto him , with out whom thou couldst not so much as-haue a being . My God , be thou Adored and Exalted by al , who art Blessed for euer and euer . Amen . Thou , O sweet Iesu , hast pronounced with thine own blessed mouth , these words ? Consueor tibi Pater Domine Caeli & terrae , quia abscondisti haec à sapientibus & prudentibus , & re●elas̄ti ●ae par●ulis ; Ita Paeter , quoniam sic placitum fuit ante te . I confesse to thee Father Lord of Heauen and Earth , that thou hast hid these from the wise and prud●nt and reuealod them to little ones . Yea Father for so it wel pleased thee . These are the souls to whom thy yoke is sweet and thy burthen light these obserue and see in the light of thy truth that al thou dost , or ordainest is iust and true , and that it is our sin and ignorance only that peruerteth the order of thy Iustice. O let vs crie out to thee , and prepare our souls that in thy light we may see light . For it is not human wisedom , or knowledg that wil serue our turn to find out thee in the bottome of our soul , for which we were created , and for which our soul hath such a capacity , that the very Angels are amazed to see so great an honour and fauour to be offered and bestowed vpon so poor and frail a creature , and yet that we should turn a deaf eare to our beloued , who saieth , his delight is to be with the children of men . O how pittifully doth this most sweet and merci●ul God of ours lament our losse and misery of loosing that happines of enioying him in our souls in an ex●raordinary maner , yea euen in this life● if we did not cast away our loue and affect on vpon created things , neglecting and forgetting the noble capacity wherewith the hath most bountifully endued our souls : Hear therefor what he sayeth by his Prophet ; Be ye astonished , O Heauens vpon this , and the gates thereof , be ye extreamly desolate vpon it ; for two euils hath my people done , ( viz. ) They haue left and forsaken me the Fountain of liuing water , and haue digged for themselues cesternes : Cesterns that are broken , that are not able to hold waters . O wo is me my God , that I should thus haue ●orsaken thee ; Wha● meaneth this thy great Mercy ? I should haue lamented m●ne own misery ( of not only neglecting to seeke after thee alone , but also of most miserably offending thee infinit wa●es ) and thou bemoanedst my case as if some preiudice were therby to come to thee ! O what wouldst or couldst thou loose by my not being so happy as truly to seek after thy loue ? truly nothing , seeing thy Glory cannot be added to or diminish●d by my misery . But thy infinit Charity which brought ●hee into the world to suffer and dy for me , is the reason of thy mer●fful calling vpon my poor soul , to which thou hast said ; I wil not the the death of a sinner , but rather that he be conuerted and liue . In the hope of this promise I fly to thee : Thou who art able to do al th●ngs , helpe me that can do nothing : Thou knowst I haue placed al my hope and comfort in thee alone , and that I de●est al that is in me which is displeasing in thine eyes . Far be it from me to haue any other intention in any thing I do or omit , but simply to please thee . I renounce al inordinate affection to al created things whatsoeuer , and whatsoeuer I do that is not done sincearly for thy loue and honour , I most willingly submit my-self to any punishment thy iust and Merciful Iustice shal lay vpon me . Giue what ●hou commandst , and then exact what thou pleasest . O my God is it much I serue thee whom al the world is bound to serue ? O what is more sweet then to serue thee for loue , without any pretence of our own commodity for time , or eternity ? Truly in this lyeth hidden the greatest comfort that a soul banished from thee is capable of receauing : To ●hee who art the supreame and only true Good , by al creatures be al Praise eternally giuen . Amen . This which next of al followeth she there writ , as taken out of S. Augustin , ( viz. ) I was not acquainted with that true interior Iustice , which iudgeth not by custome but by the righteous Law of Almighty God. O My God , ap●d te est fons vi●ae , & in lumine tuo videbimus lumen ; Qui sequitur me , non ambulat in tenebris . With thee is the fountain of life , in thy light we shal see light , who followeth me walketh not in darknes , and they that walke not in thy light can neuer iudg of things according to thy iustice , but iudge according to custome , or their own sense . This true light is thy gift , and Grace , which thou only impartest in aboundance to t●e meek and humble of hart , and to those who endeauour to regard and seek thee alone in al their actions in simplicity , and sincerity of hart , and who intend thee only in al they do or omit . ( Vnderneath the picture there annexed of saint VVilliam Duke of Aquitain , she had written as followeth , viz. O my God through the me●its and intercession of this most glorious Saint , be merciful to me sinner , and giue me grace to loue , and praise thee with al my soul and strength , and neither for time , or eternity to seek or desire any thing , but only thy-self alone simply , and purely by sincere and perfect loue , resting in thee my God aboue al gifts and creatures , and Adoring thee who art God Blessed for euer and euer . Amen . Amen . Mans life on earth is a continuall warfar , and liuing but a short time , he is replenished with many miseries . VVatch therefor and pray that you enter not into temptation . By Humility and Praier we shal be able to passe through any difficulties . ( To the image of death there annexed together with other ensei●nes of death , she added these following words , viz. ) O how little to be esteemed , or desired is al that passeth away with time . ( Thus far of her Deuotions written by her in her Breuiary within ihe year before she dyed . ] HEERE FOLLOVV SOME other Deuotions of the same pious soul D. Gertrude More . A short Oblation of this smal work by the writer gatherer thereof to our most sweet and Merciful God. MT GOD to thee I dedicate This simple work of mine , And also with it hart and soul ; To be for euer thine . No other motiue wil I haue , Then by it thee to praise . And stir vp my poor frozen soul By loue it-self to raise . O I desir neither tongue , nor pen But to extol Gods praise , In which exces ●le melt away Ten thousand thousand ways● And as one that is sick with loue Engraues on euery Tree The Name and Praise of him she loues So shal it be with me . IF the glorious light of thy Church Saint Augustin , whose hart was so inflamed with loue , that the whole world was a witnes thereof ( and euer wil be to thine honour from whom proceedeth al good . ) If he ( I say ) stood need of gathering out of thy Soly Scriptures and the writings of holy Saints , somewhat that might eleuate his mind to thee , when he grew more cold by reason of humain frailty ( as he professeth before his Manuel ) whose words I wil heerafter bring in as being most sweet to me ) wha● need then hath my poor soul to gather together certain deuout and amou●rous words , who scarsely in the reading thereof can lift vp my hart to thee ; but my hope is in thy Metcy , whi●h is aboue al thy works , and out of whi●h thou hast said by thy Prophet , Men and beasts thou wilt saue . To this Mercy I fly , in this Mercy is al my comfort and consolation , I cast my-self into the arms of this thy Mercy and Pitty , I haue nothing wherein I can trust . Some haue suffered for thee in their body , others in their mind , others in both ; Some for thee haue taken great pains , and vndergon great labours and austerities , others by couradgiously ●upporting disgraces and miseries , haue become thereby most deare to thee , others while they were afflicted and persecuted , praied to thee for their enemies , and therby procured pardon for their own sins . But ala● my God , as for me , when I cast backe mine eyes vpon my life past , I can find nothing done or suffered by me wherin I can hope , wherein I can trust . Al those things which I behold others daily to practise , are , far fromme , I haue liued in this house , ( of whom I may truly say ; Haec est generatio quaerentium faciem Dei Iacob . This is the generation of those that seek the face of the God of Iacob ) vnmindful and vngrateful to the God of Iacob ; yea my whole life hath been ful of sin and iniquity , and without end or measure haue my offences been against thee ; yea iustly maist thou condemn me to the bo●tomlesse pitty of hel . But yet I wil hope in thee . I am sorry from the very bottom of my hart that euer I offended thee , or straied from thee . Behold I now consecrate my-selfa new body and soul to thee , take away from my soul what therein displeaseth thee . Al thy Angels , and Saints be intercessors for me , especially thy deare Mother , the faithful helper and Aduocate of vs sinners . TO OVR BLESSED LADY the Aduocate of sinners . AL hail , O Virgin , crownd with stars , and M one vnder thy feet , Obtaine vs pardon of our sinnes of Christ our Sauiour sweet . For though thou art Mother of my God , yet thy Humility Disdaineth not this simple wretch , that flyes for helpe to thee . Thou knowst thou art more deare to me , ●hen any can expres●e , And th●t I do congratulate with ioy thy happinesse ; Who art the Queen of Heauen and earth , thy helping hand me lend , That I may loue and praise my God , and haue a happy end . And though my sins me terrify , yet hoping stil in ●hee I find my soul refreshed much when I vnto thee fly . For thou most willingly to God p●titions dost prese●t , And dost obtain much grace for vs in this our ba●nishment . The honour and the glorious praise by al be giuen ●o thee , Which I●sus t●y beloued Son or●aind e●ern●lly For thee , whom he exalts in heauen aboue the Ange●s al , And whom we find a Patronesse , when vnto thee we c●l . Amen . O Mater Dei , ●e ●ento mei . Amen . As also my good Angel , S. Ioseph . Saint Iohn Euangelist , S. Martin , S. Augustin , S. Thomas of Aquin , and thou my most holy Father S. Benet . To our most Holy Father Saint BENEDICT . MOst glorious Father in whose School , I liue and hope to dye , God grant I may obserue thy Rule , for in that al doth lye . For no perfection can be named , which vs it doth not teach . O happy she , who in her soul , the sense thereof doth reach ! But many praise Obedience` and thy humility , And yet conceaue not as they should , what either of them be . The simple humble louing souls only the sense find out Of any discret obedient Rule , and these are void of doubt . Yea vnder shadow of thy wings they vp to heauen● fly , And tast heere in this vaile of teares what perfect peace doth lye , Hid in perform●nce of thy Rule that leadeth vnto heauen ; O happy souls who it performe , the ways so sweet and euen ! By Prayer and Patience its fulfilled , Charity , Obedience , By seeking after God alone , and giuing none offence . The more I looke vpon thy Rule , the more in it I find , O do to me the sense vnfold , For letter makes vs blind ! And blessed , yea a thousand times , Be thou who it hast writ , And thy sweet blessing giue to them , who truly performe it . For those are they which wil conserue this house in perfect peace , Without which al we do , is lost , and al that 's good wil cease . And praised be our glorious God , who gaue to thee such grace , Not only him thy-self to seeke , but also out to trace A way so easy and secure , if we wil but thee heare , To haue relation to our God , who is to vs so neere , For at this thou dost chiefly aime , that God our souls do teach . O if we did truly obey , he would by al things preach His wil to vs by euery thing that did to vs befal ; And then as thou desirst it should he would be al in al - O pray deare Father that he euer be , our only loue and al eternally . Amen . Saint Scholastica , S. Gertrude , and in fine al in heauen , or on earth that are pleasing to thee , be pleased to make me partaker of their merits and praiers ; and aboue al wash me in thy pretious Bloud , one drop whereof had been sufficient to haue redemed a thousand worlds . In this is my hope and confidence , by this I hope to be enriched with al that is wanting in me : For , in that thou art and possessest , I more reioyce and exult , then if I had whatsoeuer in earth , or in heauen I could desire at my command . In this ioy I cry out withal my hart , with al my soul , and with al my strengh : O how much good , and happines do I possesse , seeing my God , ( who is more my-self then I my-self am ) doth possesse so infinit Glory , Maiesty , and so infinit good things : for indeed I haue , and hold him more mine own , then any thing that euer I had , or held heertofore . This is the comfott of my pouerty and the repose of my labour . This my most delightful , most amiable , most bright and beawtiful , and most Glorious God , is always present with me , to heare my praises and receaue my petitions . In him I am rich , though in my felf I am poore and contemptible . To him my most louing God , be giuen now and euer al Laud and Praise , and Glory , by al in heauen and earth for euer and euer . Amen . These Collections once more I offer to thee my God , and those that in perusing thereof are moued thereby to loue and praise thee , be they my ( Go● ) mindful of me in their holy prayers , which are most pleasing to thee . And I also desire that some wil out of their Ch●rity reade these things to me which heerafter follow , when sicke to death● shal be becompassed with those fears and terrors which ordinarily accompany that dreadful hower ; at which time , as al o●her , be thou my helper and Protector● and in the Bowels of thy Mercy Good Father , rem●mber me poor begger , and from heauen send me now and at my departure thy Grace which may bring me to thee where I may with al thy Elect , Praise● Adore and worship thee for euer and euer . An acte of Contrition , partly taken ou● of the words of blessed S. Augustin . 1. O LORD I confesse I haue sinned aboue the sands of the Sea in number , yet such is the greife which I take thereat , that I wil not refuse to suffer any kind of pun●shment for th● same . O Iesus , whatsoeuer thy wil shal be that I should do , I desire to performe it according to thy holy wil. I haue nothing to offer vnto thee , but a hart willing to do whatsoeuer thou●ouldst ●ouldst haue me . 2. H●er I offer my-self bound both hand , and foot , and I lye prostrate at thy feet crauing pardon for my abominable sins and offences . 3. I fly not away , I appeale not from thy sentence , o●herwise then from thy Iustice to thy Mercy which we sinners do daily experience to be aboue al thy works . 4. I do not plead to be released of any punishment , but rather that thou maist iudge me according to thine own Blessed wil , only let me not be separated from thee . O thou thy-self dost say to vs : Thou wilt not sinners death , But that we do conuert and liue euen while our souls haue breath , And no more then to cease to be canst thou ( O God ) refuse To pardon humble penitents that do themselues accuse , Being no accepter of persons al hauing cost thee deare , Yea euen thy very life ; it-self how can I therefor fear ? If euer yet he did disdain sinners that fled to him , Then had I little cause of hope , but this was neuer seen . Fo● if they doe return to thee , thy hart thou wilt not close , As witnes can my wretched soul , who was so like to lose Al grace and goodnes ( if thou hadst not me with helpe preuented ) By sins that would with bloudy teares , be while I liue lamented , If I as grateful were to thee , as thou deseruest I should , Or as another in my case vuto thy mercy would . But thou whiles that thou liuedst heer , by tokens plain didst shew , That none should be refused by thee , who dost in mercy flow . And that my wicked hart did proue , who after ●ins so many Hath found much fauour in thine eys , without deseruing any . O blessed euer be my God , for this preuenting grace , Which I vnwor●●y haue receaud in this most happy place . I fled from thee by many sins , and thou didst follow me , As if my ruin would haue causd some detriment to thee . How can this choose but wound my hart , when I remember it , And euer serue to humble me , while at thy feet I sit ? From whence my Lord , my God , and al , permit me not to rise , til I do loue thee as thou wouldst , the which doth al comprise . 5. I know thou wilst not the death of a sinner , but rather that I be conuerted and liue . 6. Be pacified therefor I beseech thee for thine own sa●e , and receaue me into thy fauour , looke vpon thine own wounds , and let them plead my pardon ; do not for euer blot me out of ●he book of life , but rather giue me grace , faithfully heerafter to serue and please thee . 7. I know it is reason , that one who hath been so vngrateful to thy Supreame Maiesty , as I haue been should humbled , despise and willingly abase himself euen at the feet of al creatures , which thy sweet Goodnes grant me to do , that I may heerafter find sauour in thine eyes , who be blessed and praised by al for euer . Amen . O sweet Iesus to whom nothing is impossible but not to be merciful to the miserable ; forgiue me mine offence ; I am sorry from the bottom of my hart that euer I offended thee , or contradicted thy holy wil ; but I know thou canst forgiue more then I can offend , which maketh me confident of being receaued into thy fauour , though thy most aboundant Mercy ; to whom my God be giuen al Laud. Honour , and Praise , by al creatures in heauen and in earth for euer and euer● Amen . O amiable Iesus behold al thy creatures do inuite and exhort me to yeald th●e praises for al thy benefits , which haue been ( I must ackowledg ) without end or measure towards me thy vnworthy creature . Euery creature doth in their kind sing and set forth thy great Goodnes , inuiting me to loue only thee ; and yet behold how cold and dul I am in Louing , Praising , and Exalting thee ! O what shal I say ? but cry out to thee , who art my hope , my help , my Loue , my life and Al ; yea my Father , my Spouse , and my God , to grant thy Grace may not be void in me after so many infinit benefits ! O be thou heerafter the only desire and ioy of my soul. Let me look after nothing but thee , loue nothing but thee , let me night and day sigh and long after thee my beloued . Let it suffice me to haue my inteutions and proceedings only approued by thee . O let me honour , and respect al for thy sake , howsoeuer they treate me ; for my ingratitude hath been so great to thee , that al creatures as wel go●d as bad , may iustly despise me , and do thee great honour thereby . I offer thee therefor thine own merits seeing I haue none of mine own , for those that shal any way reuenge thy quarrel by afflicting her , who deserueth nothing but hel for hauing so often offended thee . After something which she had collected out of the following of Christ concerning Prayer . she writ as followeth . O MY Lord God , how much do thy Saints praise and commend the holy Exercise of Praier . O how happy are ●hose that haue no other study , or care , then how to extol , and praise thy Diuine Maiesty , and in Humility of hart to make their necessities known vnto thee , who art the Father of Mercies , & Dius totius consolationis , qui consolatur nos in omni tribulatione nostra . And the God of al consolation , who comforts vs in al our tribulation . To whom should we sinners fly , but to thee my God ? who didst thou euer reiect that lamented and w●s sory for their sinnes ? Nay did not publicans , and harlots finde thee more willing to forgiue , thē they could be to aske for pardon ? Thou who forgauest S. Peter , S. Mary Magdalen , S. Augustin and infinit others their sinnes and offences , be merciful to me , who groaneth in spirit against my-self , to see , and remember that I haue made no more hast to conclude an euerlasting peace and league with thee , O my God! To thee now al the powers of my scattered , defiled , and deformed soul , doth aspire . Behold I do extol now thy deare seruice to the skie ; professing and protesting that there is no liberty so sweet , as to be bound and obliged by vowes to serue thee for loue . Thou true and most blessed God , how didst thou with a most sweet and seuere kind of Mercy , receaue , chek , and conuince me , straying , and flying from thee , by shamefully seeking that in thy creatures , which is only to be found in thee , to wit , comfort , and peace ? O Lord , I am thy seruant ; say vnto my soul , I am thy Saluation , and al that is within me shal say ; Quis similis tibi , Deus meus . VVho is like vnto thee my Lord God. Behold , I haue had an auersion from al that which thou louest , and an inclination to al which thou hatest : But thou hast broken my bands , and I wil offer thee a Sacrifice of Praise , submitting henceforth my stifneck to thine easy yoke , and my shoulders to thy light but then . Vnderneath a picture of B. Iohn de Cruce , she writ as followeth , viz. O Blessed and pure Saint , pray for me sinful wretch , who am not worthy to cal vpon thee , yet coafiding in thine inflamed charity , I commit and commend my-self to thy sweet protection now and at the dreadful howre of my death , remember me I beseech thee . Amen . ( To some Collections which she drew out of S. Augustins Confessions , she added as followeth . ) Good God be merciful to mine iniquities for this deare Saints sake of thine , whose Humility doth so astonish me , that I cannot choose but cry with a loud voice in my hart , O how admirable art thou in thy Saints ? What are his whole Books of Confessions , but a profound acknowledgment of his sinnes , whieh he doth not only confesse to thee , but to al the world , to the end that al may perpetually praise thy Mercy ? But O my God for this Humility of his , thou hast highly exalted him : for which be thou eternally magnified and praised by al creatures . He was one of those sinners for whose conuersation , There was more ioy in Heauen , then vpon ninty nine Iust ; and not without great cause , seeing he was to be a chief pillar in thy Church , and one who might and did draw infinit sinners by his words and writings out of the mire and dreggs of sinne , and taught them to submit themselues to thiue easy yoke , and to se●ue thee for loue , and to glory in nothing but thee . Yea what is wanting in his words , that may inuite our souls to loue thee with al our harts , with al our strengths , and our neighbour as our selues ? Who can spea●e in the words of thine own Oracles more comfortably to sinners then he hath done ? ●n fine h●s words are so amorously sweet in thy Praises , that euen my frozen soul had been melted there● by into thy praise . He for thy sake be an Aduocate and Intercessor to thee for me , the most sinful , and contemptible of al th● seruants , he I say , to whom many sinnes w●re forgiuen , because he loued much , whom I desire together with al the Celestial Court , to Adore , and Praise thee for me , who am not worthy to name thee who be euer blessed . Amen . In a Collection which she was making out of the Booke of Psalmes , she added to some verses as followeth . Psal. 23. vers . 6. THis is the generation of them that seeke h●m : of them that seek the face of the God of Iacob ( I pray God it may proue so with vs to his Honour and Glory ) ●s●l . 31. ve●s . ●0 . I wil giue thee vnderstanding : and wil instruct thee in the way t●at thou shalt go , I w●l fasten mine eyes vpon thee . ( who is not wholy inflamed with a desire to seeke after God alone , to heare such a promise from his own mellifluous mouth . ) Psal. 35. vers . 10. Because with thee is the fountain of life : and in thy light we shal see light . ( I beseech al those deuout souls that shal peruse this book , to labour carefully for that light which the Prophet heer speaketh of ; which proceedeth from loue , and not from human wisedom . This light , ( by which we shal discerne truth from falshood ) is gotten by conuer●ing with Almighty God , and humbling our selues vnder his mighty hand . This light hath taught many their way to God , that could neither write nor read . Sweet Iesus make vs of the number of these little ones to whom this light is reuealed which is hidden from the wise and prudent ; which is bestowed vpon those that faithfully adhere to God , and not on those that glory rather in themselues them in him . He be Blessed and Praised by al , for euer and euer . Amen . Psal. 86. vers . 5. Reueale thy way to our Lord and hope in him : and he wil do it . ( A comfortable saying for those that God permits stil to remain ( do wh●t they can ) in their imperfections . v. 7. Haue no emulation in him that appeareth in his way : v. 6. Be subiect to our Lord and pray him . ( Note this wel . ) v. 11. The meeke shal inherit the land : and shal be delighted in multitude of peace . ( If we truly labour for his peace , ( which is in much Patience ) the God of Peace wil be amongst vs. ) v. 25. When he shal fal he shal not be bruised , because our Lord putteth his hand vnder . ( O what an incouradgment is this to a poore frail soul ; Let vs notwithstanding our imperfections , confidently , and amo●ously when we fail , hope in his Mercy , and then He wil heal and helpe vs , who makes vs so many sweet promises . VVho be blessed by al creatutes for euer and euer . Amen . v. 26. I haue been yong ( for I am old ) and I haue not seene the iust forsaken , nor his seed seeking bread . ( Why do we distruct then , who haue dedicated our selues wholy to God , fearing ro depend only of his diuine Prouiden●e , which is the greatest happines in this world , and so much to be desired if we had so much loue , and couradge as we should . Psal. 38 v. 8. Doubtles al things are vanity euery man liuing . O my poor soul , take good notice of this verse ; Adhere to our Lord whose years neuer fail , and whose helpe is alwaies at hand Giue that to God that is Gods , and that to Caesar that is Caesars : marke what the Prophet faith in the same Psalme , viz. And now what is my Expectation , is it not our Lord ? and my substance is with thee . Psal. 39. vers . 15. But thou O Lord make not thy considerations far from me : thy Mercy and thy truth haue alwayes receaued me . ( O be thou euer blessed for it by al creatures , my God and Al. Amen . Psal. 40. vers . 1. Blessed is the man that vnderstandeth concerning the needy and the poor : in the euil day our Lord wil deliuer him . ( O my poor soul , though thou hast not where with to releeue the poor in th● i● hūger & thirst ; yet dispaire not to gaine this blessing that our Lord wil prot●ct thee in the euil day , which thou standest so much need off . For , to pray for those that afflict thee , and render good for euil to those that molest thee , and being a comfort in al thou canst imagin , to those that are afflicted either in body or in m●nd without exception of persons , is included in the gaining of that most to be desired promise . Remember with ioy , and imitate the best thou art able , the happy example of the late blessed Bishop of Geneua , of whom it is reported , that one in his diocese exce●dinly molesting , afflict●ng , and persecuting this holy Saint , yét he vsed him with al loue , gentlenes , and respect ; yea more then any other person . At which patient proceeding of his one of his subiects wondr●ng at , and speaking to him of it , asked him how he could vse that man so mildly , who neuer requited him with other then il turnes for al the grace he shewed him , being as it were top ful of bitternes against him To which the Saint humbly answ●ered , O ●a●th he , if he should put out one of mine eyes I woul smile vpon him w●h the other . I beseech thee my God for thy own sake , grāt thy vnworthiest seruant grace to imi●ate this example ; though to speake truly , none can do her an iniury , who deserueth so much in punishment for her sinnes . Psal. 41. vers 6. and 7. VVby art thou sorrowful my soul ? and why dost thon trouble me ? Hope in God ; because yet I wil confesse to him : the saluation of my coun●●nance , and my God. ( O my soul , hope in thy God , who can do al things ! O blessed Hope and Confidence , which is able to obtain al things , and ouercome al things . v. 11. In the day our Lord hath commanded his Merey : and in the night a song of him . Dost thou not hear my soul , t●y Lord doth require of thee ? Mercy towards thy euen Christian , for that he sheweth to thee . And that night and day thou w●lt sing his Praise . But Lord thou knowst that thy Praise is not seemly in the mouth of a sinner . What then shal I do ? O , hope in thy Mercy ! Certaine ●omfortable sayings , taken out of the holy Scripture ; for the encouradgment of those that desire with all their harts to Loue and please our most merciful God , and first out of the Prophet Isaie . Chap. the first . VVASH you , be cleane : take away the euil of your cogitations from mine eyes : C●ase to do peruersly . 17. Learne to do good : Seek iudgment , succour the oppressed , iudge for pupil , defend the widow . And come , and accuse me , saith our Lord. 18. If your sins shal be as scarlet , they shal be made as whit as snow : and if they be as red as vermilion , they shal be whit as wool . 19. If you be willing : and wil hear me , you shal eat the good things of the earth . 22. Thy siluer is turned into drosse : thy wine is mingled with water . ( But hear what followeth , O my soul , and therefor be not discomforted though al thou dost and sufferest be very imperfect ; yet behold what he promiseth who can do al things . If he wil , he can make thee clean . If he command , the wind and sea wil be stil , and there wil e●sue a calme . Commit thy ●elf to him , and he wil helpe thee when he thinketh fit . O God , thy wil be done therefor in me for euer and euer . Amen . 25. I wil turn my hand to thee . and boyle out thy dr●ss●●il it be pure : and wil take away al thy tin●e . 26. A●ter these things thou shalt be called the Iust , a faithful City . ( Shal I feare to be forsaken by thee my God , after al these sweet promises ? No , I wil hope in the multitude of thy Mercies . Though I haue hitherto sinued against Heauen and before thee , so that I am not worthy to be called thy child ; yet let me eat of the crumes which fal from my Maisters table , that I may grow stronger heerafter in resisting that which maketh me displeasing in thy pure eyes . Hear , my Lord the voyce of a sinner , which would faine loue t●ee , and with her hart and soul as greatly please the as euer she bath offended thee . Let me either loue , or not li●e . I know thy Merci●s are so great , that t●ou hast admitted those to eat of the bread of Angels , which hertofore fed of Huskes like swine ; yea S. Gertrude saith , that the more base , vile , and contemptible the creature is to whom thou shewest mercy , the more extolled art t●ou by al thine Angels , and Saints in Heauen . I wil therefore hope in thee , and beseech al t●y Saints to pray for me , and praise t●ee for taking pitty of me , who am not worthy to cast vp`mine eyes to Heauen much les to thinke vpon , or praise t●ee . To thee O my God and al my desire be giuen perpetual Praise and Adoration for al eternity by al creatures ! Amen . CHAP. II. COme let vs go vp to the Mount of our Lord , and to the house of the G●d of Iacob : and he wil teach vs his waies a●d we shal walke in his ●athes . 5. Hou●e of Iacob come ye : and let vs walke in the light of our Lord. ( O my God , happy are they that walke in this light . In this light none walke but the Humble and cleane of hart , and those that serue thee for loue , whose ioy thou thy-self art , and who sing with the Prophet : Rennit consolari anima mea . My soul refused to be comfor●ed . These do in some sorte more or lesse as thou pleasest , find how sweet and happy a thing it is to seeke , and sigh after thee alone . Return , my soul , to thy beloued ; return , seek for no consolation , but put thy hope in God. Commit thy-self vnto God , and let him do with thee what pleaseth him . Neuer seeke thine owne glory ; neuer desire thy wil may be done : but in al things intend , loue , and preferre the Glory and wil of God. If any come vnto him , he shal not return empty , because he willngly giueth water to the thirsty . In the bowels of thy Mercy my God , remember me poor begger , born and liuing in blindnes . Grant me that I may see and walke in ●hy light , that my soul may become truly pleasing to thee , O my Lord God , whom only I desire to loue , serue and praise , make me in al things conformable to thy holy wil , who be blessed for euer and euer . Amen . Amen . Amen● Scio cui credidi , & certus sum● I know whom I ha●e trusted and am secure , saith S. Paul. O glorious S. Augustin my deare Patron , whom from my infancy ( in my poor mauer ) I haue honoured in a particular maner , and who hast been alwaies ready to assist me in calling vpon thee , I beseech thee for the loue of him , by whose loue thy hart was so inflamed , to assist me at the hour of my death , and obtaine for me of our Lord , that liuing and dying I may be wholy conformable to his Blessed wil ; neither desiting for time , or eternity any other thing , then that his diuine pleasure be perfectly accomplished in me , his vnworthy , & vngrateful creature . And in that dreadful houre of my death , obtain for me wretched sinner , confidence in his Mercies which are ( as thou knowst ) aboue al his works . I am not worthy to loue : but he is worthy of al loue and Adoration . I cannot without great ioy remember these following words of the Prophet I saie ; hoping his Goodnes wil for his own sake giue me leaue to apply them to me poor and sinful soul , though I desetu● nothing of my-self ; neuer hauing done him any faithful seruice in al my life . Chap 43. v. 1. And now thus saith our Lord that created thee and formed thee : Feare not , because I haue redeemed thee , and called thee by thy name , Thou art mine . 2. When thou shalt passe through the waters I wil be with thee , and the flouds shal not couer thee : when thou shalt walke in fire , thou shalt not be ●u●ned , and the flame shal not ●urn in● thee . ( O blessed Saint make intercession for me , that I may be confident in him , who thus aboundeth with Mercy . Amen . ) 3. Because I am the Lord thy God the Holy one of Israel thy Sauiour . 4. Since thou becamest honourable in mine eyes and glorious I haue loued thee . 5. Feare not , becaus I am with thee . 6. And euery one that inuocateth my name for my glory I haue created him , formed him , and made him . 8. Bring forth the blind people , and hauing eyes , the deaf and he that ●ath eares : 9. Let them giue their witnes & be iustified . 10. In very deed you are my witnes saith our Lord , and my seruants whom I haue chosen , that you may know and beleeve me and vnderstand that I my self am . 11. I am , I am the Lord , and there is no Sauiour beside me , and there is not that can deliuer out of my hand . 16. Thou saith our Lord that gaue away in the Sea , and a pa●h in the v●h●men● waters . 18. Remember not former things , and looke not on things of old . I am he that takes cleane away thine iniquities for mine own sake , and I wil not remember thy sins . 26. Bring me into remembrance , and let vs be iudged together . Tel me if thou ●aue any thing that maiest be iustified . Hethertho the words of the Prophet I saie . S. Iohn 2. v. 12. I writ to you litle children , becaus your sins are forgiuen you for his name . And now my children abid in him , that when he shal appeare we may haue confidence and not be confounded of him in his coming . My dearest beleeue not euery spirit ; and euery spirit that dissolueth Iesus is not of God. Feare is not Charity , but perfect Charity casteth out feare . Let vs therefore loue God : becaus God loued vs. This is the Charity of God that we keep his Commandments : and his Commandments are not beauty . O infinit Goodnes , who art Charity it-self , powre thy Grace aboundantly into my poor foul . I inuoke thee my God , by the merits , and intercession of al thy Saints in Heauen , and seruants on earth ; to haue mercy on me now in this my last extreamity . Al I desire is , that in life and death I may be disposed of according to the multitude of t●y most aboundant Mercies a fountain neuer drawn dry● Al my ioy is in that thou art , my God , and that I am at thy disposing . Though I am poor in al vertnes , yet I am confident to be partaker of thy Merits , ó sweet Iesus which thou liberally bestowest , according to thy wil and pleasure ! O be thou blessed in al thou disposest ! O my God , who art al I desire . Into thy hands I commend my spirit , who art blessed for euer . Amen . The most learned of D. S. Augustin saith . Ai● eruditissimus Doctorum Augustinus . O eternal Truth , and true Charity , and O aeterna veritas & vera Charitas , Deare Eternity . Thou art my God to thee & chara Eteruitas . Tu es Deus meus , I suspire day and night ! This is that subliue Tibi suspiro die ac nocte . Hic est sublimis ille . Contemplatiue Augustine . Contemplator Augustinus . Cuius cor Charitas Christi vulnerauera● : whose hart the Charity of Christ had wounded . O my deare Sa●nt , whose great Humility , I can neuer to much praise and admire : pray for her to whom thou hast been in her greatest afflictions and mi●eries euen as a Father and Mother ; for which be exhibited honouur to thee by the most sweet hart of IESVS our Sauior , the Son of the liuing God : by which and from which doth most aboundant sweetnes flow to al the elect . In the power that he gaue thee , being one by whom he bound , and loosed sinners , giue an aboundant benediction to thy poore seruant , and beg of my God that I may neuer seek or intend any thing for time or eternity , but his honour and Glory and that I may so humble and subiect myself vnder his mighty hand , tha● for his loue I may will●ngly submit my-self in what maner he pleases to al creatures . Let me commit , and commend my-self to thy protection , who art a careful receauer of al my petitions , and who art one who in a most particular maner God● hath giuen me confidence in , in al ●he necessities wherein my soul doth stand need of an Aduocat and friend . O happy change to leaue al friends on earth to find the more certaiu & assured friends and Intercessors in Heauen , who are neuer absent , neuer vncertain , nor euer do they fail as those in this world are subiect to do ! Be therefor mindful of me I beseech thee , in my life & also in my last extremity ; and remember , that when affrighted with the multitude and greiuoushes of my sinnes and imperfections , I durst scarsely cast vp mine eyes to Heauen , or cal vpon God and his Blessed Mother , who might iustly disdain so vngrateful and contemptible a creature ; Yet by thy meanes , and being incouradged by thy example , and reading thy life and books so ful of Con●idence and sweetnes● I found my hart lightned , and my spi●it refreshed , and my soul exceedingly comforted , finding in thee and by thee expressed , what a good God we haue , and that as his Mercies are aboue al his works , so he is able to forgiue more then we can offend . Thou knowest , thy very name , when I am sad and afflicted , doth refresh me to behold it , and seemeth to smile vpon me in my miseries , assuring me of ●hy helpe in al my soul standeth need of thee , in this my pilgrimage and ban shment from my God , who is my only loue , life , desire , and al my happines . T● whom for euer be al Glory , Honour , an● Ado●ation , by al as wel on earth , as in Hea●en● and whom , by his sweet Mercy and thy intercession , I desire and hope to loue , and s●rue for euer and euer , Amen . Omnes qui habebant infir●os ducebant illes ad Iesum , & sanaba●●ur . Al that had diseased brought th●m to Iesus , and they were cured● To whom therefor should I fly in my manifold infirmities , but to thee my Iesus , my Go● , and my Sauiour ? Who is worthy o● our loues , our thoughts , our harts , and our souls , but thy own self my Lord , who made vs for this alone , that by true sincer● affection we should adhere to thee , the chiefe and supreame Good ? O woe is me , i● for any intention , or for any creatures sake whatsoeuer ; I should do any thing with other intention willingly , then to please and become inwardly in the bottom of my sou● vnited to thee , heer by grace , and in Heauen for al eternity . Al things and creatures fail , only t●y-self art constant , thou art alwaye● present , alwaies willing to helpe thy poor seruants , & euer ready ●o cure our wounds● which through human frailty by sin we daily cause in our souls . Let vs who haue been greiuous sinners , and do so aboundantly experience thy Mercy , giue great and continual praise to thee our God , who hath sweetly redeemed vs to thy-self in the Bloud of Iesus thy Sonne the immaculate Lambe , giuing vs therby hope of remission of our innumerable sins . Great art thou O Lord , and exceeding worthy of al Praise . O let al things Adore and Exalt my God , with al their soul , and strength . What other study , what other endeauour● or what other desire , shal possesse my soul willingly day , or night ; but that I may in al , and aboue al things , praise , and loue my God. As nothing is superior to a soul but thy self , so nothing but thou can satisfy and satiat our souls in Heaue● o● earth ; nothing I say but thy-self , to whom ouly let my hart ●ende , and only in al things intend . Thou being the only true and proper Center of our hart and soul , what can make this miserable banishment ( where to my greife I daily offend thee ) tolerable to me , but only to aspire to thee by sighs , desires , and vnspeakable groanes , in my hart and soul ? O let true loue vnite me to thee , who art by al Adored and Praised for al eternity in thy Heauenly contrey . Amen . Some speeches of heathen Consuls and Philosophers , which shew Christians their duty & also their happines in knowing how to make good vse of their knowledge to their Saluation , in which those Heathens perished , beca●s they did not beleeue and acknowledg our Lord God ; but vanish away in their own cogitations , by seeking only fame , honour , and applause of the people , &c. which yet in their wisedom they saw to be but an vncertain vanity . AND first . The answer of one of the greatest and wi●est of them ; when he wa● offered power , and honour , and sacrifice , according to their custome of vsing such as for wisedome nobility , and couradg deserued it in their eyes . The more ( saith he ) I conside● with myself of things done bo●h in old and later times , the more the vncertainties and vanities of fortune in al moral affaires o●cur●e to my rememhrance , and the more plainly doth their vanity appeare vnto me . ( O my God , what a de●inition is heer of a heathen , which did not so much as know thee , or for what end this vncertainty was in them permitted by thee . What a shame is it , if we who are not only Christians but religious should esteem or seek after any thing but thee , in whom alone is stabili●y to be found and enioyed ? One hing is necessary . Let chance , fortun , & power ( where it is giuen by thee ) d●spose of al things as they wil , as for me , I w●l sing in al occurrences ; It is good for me to adhere to my Lord God , th● only desire and beloued of my soul and hart . I wil hau● no care or study , but how I may in al chances spend my whole forc●s and strength in his Praise , who be Adored prostrat by al creatures for euer and euer , Amen . Amen . ANOTHER SAID . Such as stand in feare , are irresolute in al their determinations . ( He spoake it of those who out of feare to displease , and desire to please for human respects , became ●hereby a slaue to euery ones humour , and keept not their freedom and liberty , which was got by suppressing of natural passions . Another speaking in a controuersy where one was to be iudg of two accusing on another , and defending themselues before the Senate , saith , The truth or thing beleeued , and wrested to the worst , are easi●y to be discerned by one iudg if he be vise , vpright , and iust , and not interrested in nei●her side . Also another said . That the disloyal are odious euen to those whose instrumēts they are : Of a little beginning , comes often great incōuenience , which might be preuented by doing as one of the Heathens d●d , who excelled most of his time in Nobi●ity , wisedom and al moral vertues , who had so great temper ouer his affections and passions , that neither for honour ( as being offered to be made a King ) nor for gain , would he be false to his P●i●ce , who yet fauoured him ●o little by reason he was so much honoured by al the common wealth● that he gaue way to haue him poisoned at thirty years of age , he being also his own father that was Caesar. He was so iust , that in mat●ers of the greatest controuersy he alwaies did true Iustice , and his enemy whom he knew sought his death , he honoured as his Partner , being yet in nobility much his inferior , but boare rule with him at Caesars command . This enemy being once at a bāquet with him where most of the Nobility were present , he vttered s●ch disgraceful words and speaches of him to his face , that al were amazed to see him not so much as change his coun●enance at him . And after this , hearing he was in distresse at Sea , he sent his own Conuoy to deliuer him from drowning , though he knew his iourney was to accuse him to Caesar and the Senat , and also to plot his death , which indeed heat last achiued , being both at one Bancquet not lōg af●er : which example sheweth vs how amiable vertue is euen in the very Heathens , in whom it was but moral , ●how much ought we to practise it , in whom by Charity it becometh Diuine ? O how truly glorious are they my God , who indeed posses thy loue , which so worthily by holy Scripture is tearmed , most Honourable wisedome ? But alas to humain frailty it is hard to put vp iniuries , much more to do good for euil , at least nature suggesteth to vs , that it is vnpleasant , and therefore vrgeth vs , not to put vp this , or that , least those who are contrary to vs do add difficulty vpon difficulty , seeing we put it vp so quietly . But this pretence of nature is so fals , and oft , euen in humain respects , so inconuenient , whilst we by disputing , resisting or in the like maner requiting , do draw grater incō●eniences vpon our selues , where as quietly ●erting it passe , it would soon come to nothing . Nayfarther I wil speak & add this to the honour of my Lord God , whose way of vertue and the Cross is so sweet in cōparison of the way of sin , and yealding to our passions● that if he had neuer intended other reward for those that Humbly practise vertue , and go the way of Resignation , but that they receaue in this life ; he could not haue been taxed of too sleightly rewarding their labour . For certainly the peace that followeth doing good● for euil , and yeelding sweet , ( for bitter , and passing al difficulties humbly and patiently ouer , is much more pleasant , then by hauing ful power to do vpon such occasions the quite contrary . Such is the very nature of al his exactions and ordinations , that euen the very effect of them , maketh thē worthy to be loued desired , ond practised . For who can consider of al vertues , ●ad not see how great a happines lieth hid in the true practise of thē euen in this life ? As for exāple , Iustice , Patience , Benigni●y , Longanimity , Charity , and true Discretion accompanied with vnfained humility , who doth not see that these & the like vertues , make vs pleasing to Go● , and man , & that the not practising thē doth make vs troublesom to others , and aboue al to ou● selues ? Giue vs , O my God , al those v●rtues which make souls so pleasing in thy diuine eyes ! Let not the very Infidels & Heathē , be our accusers , who practised that out of the light of nature which we omit in this happy time of Grace . Shal they contemn the world , and shal we desire the base pleasures and cōtentments thereof ? Shal they fly into dens , & caues to get wisdom & learning , & shal nor we be contented to be forgotten by al the world ? Shal they do good for euil , & we do euil for good , and put vp nothing for loue of thee ? Shal they subdue their passions and affections to become maisters of their souls , and shal not we do it● who by it may come to haue the freer accesse to thee in our souls ? O no , far be it from vs , my Lord & my God● but rather let our souls draw no brea●● but to aspire to thee by true loue . Let vs adhere to thee , and to no created thing whatsoeuer , that we may for euer & euer be vnited to thee , who created vs for that end , for w● h be thou Blessed and Praised eternally . Amen . Thus wrote our pious soul D. C●rtrude More , vpon these sayings and doings of those Hea●hen Philosophers . FINIS . LAVS DEO . Notes, typically marginal, from the original text Notes for div A51280-e140 Sir Thom - More , Notes for div A51280-e790 ☞ ● . F. Aug. Baker Luk. 20.23 . ☞ ☜ ☜ ☜ ☜ ☜ ☞ ☜ ☜ ☜ ☜ ☜ ☜ ☜ ☞ ☜ ☞ ☞ ☜ ☜ ☜ ☜ 1. Io. 2. 20.27 . ☜ ☞ ☞ ☞ ☞ ☜ ☜ ☞ ☜ ☞ ☜ ☜ ☞ ☜ ☜ ☜ This Sir Thomas Mo●e the fa●●u● L●r● Chancellor of England B●essed , and r●novv●e● Martyr of Christ IESVS vvas her great , great grand-Father . ☞ ☜ ☞ ☞ ☞ ☜ ☜ ☞ ☞ ☜ ☜ ☞ ☞ Matt. 22.21 . ☞ Notes for div A51280-e11020 Math● 19. 30. ☜ V. Fa. Baker Math● 18. 3. Math● 10 , 16. Luk. 14. Psal. 142. ☞ Psal. 33. 12. Psal. 33. 14. ☜ ☞ ☞ Esay . 35. 8. ☜ ☞ ☞ Fa. ●●er . V. R. F. Rudesind Barlo . ☞ ☞ ☜ ☜ ☞ ☜ ☜ ☜ ☞ ●ob . 7. 1. ☜ ☞ Kings 1. 19. Psal. 72.28 Psal. 7● . 25 . ☜ ☞ ☜ ☞ Psal. 59. 13. Psal. 18. 8. 9. ☜ Psal. 144.9 . Psal. 33. 6. ☜ Psal. ●6 . 1. Psal. 72. 23. Psal. 72. Math. 5. 11. ☞ ☜ Math. 11. 2 ☞ ●ant . ● . 7. ☜ 1. Cor. 15.55 . ☞ ☜ Hebr. 11. Psal. ● . 8.37 Pas. 187.2 . ☜ ☜ Math. 4. 4. ☞ R. F. Baker ☞ Io. 8. 2 ☜ ☞ Luk 1 .1 . Ps. 9. 19. ☜ ☜ ☞ Psal. ●5 ●1 . ☜ Psal. 118. Esaio 35. 8. ☞ Mat. 5. 8. ☞ Cant. 1. 8. ☞ ☜ Pas. 86. 3. Luk 24. . R. F. Baker ☜ ☜ V. F Baker ☜ ☞ Io 21. 22. V. F. Baker ☜ Io 14. 18. ☜ Psal. 93 1● , 17. ☞ ☞ ☜ Io. 3. 21. ☞ Rom. 1.17 . ☞ Psal. 72. Mat. 9.3 . ☞ ☞ Rom. 1 ●● . 5. ☜ ☜ ☞ ☞ V F. Baker 1 Thes. 5. 17. Ier. 12 11. Psal. 102. 1. ☜ ☜ ☜ ☜ Io. 15. 9. Io. 15. 5. ☜ Io. 20. ☞ ☜ Mat. 6.33 . Psal. 150. Dan. 3.37 . Eccli . 15. 9. ☞ Io. 3. 8. ☞ Mat. 3. 15. ☜ ☜ ☞ ☞ ☜ ☞ ☜ ☞ Luk 9. ●5 . ☞ Shee dyed presently heerevpon . Notes for div A51280-e53690 ☜ ☜ Rom. 4 3. ☜ ☞ ☞ Wis. 10 Luk 11.12 . ☞ ☞ 1. Cor. 3.19 . The Benedictin Nouns at Cābray . ☞ ☜ ☞ Psal. 126. ☜ Ier. 2. 13. ☞ Notes for div A51280-e62940 Psal. 35. Psal. 23. ☜ ☜ ☞ Verse 16. Verse 3. Luk 4.40 . ☞ ☜ ☜ ☞ ☜ 
A39673	----	Navigation spiritualiz'd: or, A new compass for seamen consisting of XXXII points of pleasant observations, profitable applications, and serious reflections: all concluded with so many spiritual poems. Whereunto is now added, I. A sober consideration of the sin of drunkenness. II. The harlots face in the Scripture-glass. III. The art of preserving the fruit of the lips. IV. The resurrection of buried mercies and promises. V. The sea-mans catechism. Being an essay toward their much desir'd reformation from the horrible and destable [sic] sins of drunkenness, swearing, uncleanness, forgetfulness of mercies, violation of promises, and atheistical contempt of death. Fit to be seriously recommmended to their profane relations, whether sea-men or others, by all such as unfeignedly desire their eternal welfare. By John Flavel, minister of the Gospel. Flavel, John, 1630?-1691. 1698 Approx. 405 KB of XML-encoded text transcribed from 114 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A39673 Wing F1173 ESTC R216243 99827983 99827983 32409 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39673) Transcribed from: (Early English Books Online ; image set 32409) Images scanned from microfilm: (Early English books, 1641-1700 ; 1925:15) Navigation spiritualiz'd: or, A new compass for seamen consisting of XXXII points of pleasant observations, profitable applications, and serious reflections: all concluded with so many spiritual poems. Whereunto is now added, I. A sober consideration of the sin of drunkenness. II. The harlots face in the Scripture-glass. III. The art of preserving the fruit of the lips. IV. The resurrection of buried mercies and promises. V. The sea-mans catechism. Being an essay toward their much desir'd reformation from the horrible and destable [sic] sins of drunkenness, swearing, uncleanness, forgetfulness of mercies, violation of promises, and atheistical contempt of death. Fit to be seriously recommmended to their profane relations, whether sea-men or others, by all such as unfeignedly desire their eternal welfare. By John Flavel, minister of the Gospel. Flavel, John, 1630?-1691. The fourth edition. [24], 118, [2], 80 p. : ill. printed for M. Fabian in Mercers Chappel at the lower end of Cheapside, London : 1698. An edition of "Navigation Spiritualized", first published in 1677. Title words "pleasant .. reflections:" are set in three lines, joined at left by a brace. Frontispiece is a typeset poem, the words framed and intersected by printers' rules in the form of a St. Andrews cross. Imprimatur at foot of A5r reads: Geo. Stradling, S.T.P. Rev. in Christo Pat. D. Gilb. Archiepisc. Cant. a Sac. Domest. Ex Æd. Lamb. Dec. 14. 1663. The "essay toward their much desir'd reformation" has separate pagination and a separate title page which reads: A pathetical and serious disswasive from the horrid and detestable sins of drunkenness, swearing, uncleanness forgetfulness of mercies, vioation of promises; and atheistical contempt of death. Applied by way of caution to sea-men, and now added as an appendix to their New compass. ..; there is no edition statement; imprint is dated 1698 and reads in part: Printed by Tho. Parkust [sic] and M. Fabian; register is continuous. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Anglican authors -- Early works to 1800. Spiritual healing -- England -- Early works to 1800. Sailors -- Religious life -- England -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 Emma (Leeson) Huber Sampled and proofread 2003-05 Aptara Rekeyed and resubmitted 2003-09 Emma (Leeson) Huber Sampled and proofread 2003-09 Emma (Leeson) Huber Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Navigation Spiritualiz'd : OR , A NEW COMPASS FOR SEAMEN Consisting of XXXII Points Of Pleasant OBSERVATIONS , Profitable APPLICATIONS , and Serious REFLECTIONS : All concluded with so many Spiritual Poems . Whereunto is now Added , I. A Sober Consideration of the Sin of Drunkenness . II. The Harlot's Face in the Scripture-Glass . III. The Art of Preserving the Fruit of the Lips. IV. The Resurrection of Buried Mercies and Promises . V. The Sea-man's Catechism . Being an Essay toward their much de●●●d Reformation from the Horrible and Destable Sins of Drunkenness , Swearing , Vncleanness . Forgetfulness of Mercies , Violation of Promises , and Atheistical Contempt of Death . Fit to be seriously Recommended to their Profane Relations , whether Sea-men or Others , by all such as Unfeignedly desire their Eternal Welfare . And they said , Come , let us cast Lots , that we may know for whose [ cause ] this evil is come upon us , Jonah 1. 7. Knowing therefore the terrours of the LORD , we perswade Men , 2 Cor. 5. 11. By Iohn Flavel , Minister of the Gospel . The Fourth Edition . London , Printed for M. Fabian in Mercers Chappel at the lower end of Cheapside , 1698. What good might Seaman get if once they were But heavenly 〈◊〉 ? if they could but steer Th● Christ●●s course , the Soul might then enjoy Sweet Peace , they might like Seas or-flow with Joy. Were God our All , how would our Comforts double Upon us ! thus the Seas of all our trouble Would be divinely sweet Men should endeavour To see God now , and be with him for ever . To All Masters , Marriners and Seamen : Especially such as belong to the Borrough of Clifton , Dartmouth and Hardnes , in the County of Devon , Sirs , I Find it Story'd of Anacharsis , that when one Ask'd him , Whether the Living or the Dead were more ? He returned this Answer , You must first tell me ( saith he ) in which Number I must place Sea-men ; Intimating thereby , that Sea-men are , as it were , a Third sort of Persons , to be Number'd neither with the Living nor the Dead ; their Lives hanging continually in suspence before them . And it was anciently accounted the most desperate Imployment , and they little better than lost Men that us'd the Seas . Through all my Life ( saith Aristotle ) Three things do especially repent me : First , That ever I reveal'd a Secret to a Woman . Secondly , That ever I remain'd one day without a Will. Thirdly , That ever I went to any place by Sea , whither I might have gone by Land. Nothing ( saith another ) is more miserable , than to see a Virtuous and Worthy Person upon the Sea. And although Custom , and the great Improvement of the Art of Navigation , have made it less formidable now , yet are you no further from death than you are from the waters , which is but a remove of two or three inches . Now you that border so nigh upon the confines of death and eternity every moment , may well be supposed to be Men of singular Piety and Seriousness : For nothing more composes the Heart to such a frame , than the lively apprehensions of Eternity do : and none have greater external advantages for that , than you have . But alas ! for the generality , What sort 〈◊〉 Men are more ungodly , and stupidly insensible of eterna concernments ? Living , for the most part , as if they had made a Covenant with death , and with hell were at agreement . It was an ancient saying , Qui nescit orare , discat navigare , He that knows not how to Pray , let him go to Sea. But we may say now , ( alas , that we may say so in times of greater light ) He that would learn to be pro●ane , to drink , and swear , and dishonour God , let him go to Sea. As for Prayer , it is a rare thing among Sea-men , they count that a needless-business : they see the prophane and vile deliver'd as well as others ; and therefore , What profit is there if they Pray unto him ? Mal. 3. 4. As I remember , I have read of a profane Souldier , who was heard swearing , though he stood in a place of great danger ; and when one that stood by him warned him , saying , Fellow-souldier , do not Swear , the Bullets flie ; he answer'd , They that swear come off as well as they that pray ▪ Soon after a shot hit him and down he fell . Plato diligently admonisht all Men to avoid the Sea ; For ( saith he ) it is the School-master of all Vice and Dishonesty . Sirs ! it is a very sad consideration to me , that you who float upon the great deeps , in whose bottom so many Thousand poor miserable Creatures lie , whose sins have sunk them down , not only into the bottom of the Sea , but of Hell also , whither divine vengeance hath pursu'd them : That you ( I say ) who daily float , and hover over them , and have the roaring waves and billows that swallow'd them up , gaping for you as the next prey , should be no more affected with these things . Oh what a Terrible Voice doth God utter in the Stroms ! It breaks the Cedars , shakes the Wilderness , makes the Hinds to Calve , Psal. 29. 5. And can it not shake your hearts This Voice of the Lord is full of Majesty , but his Voice in the Word is more efficacious and powerful , Heb. 4. 12. to convince and rip up the heart . This Word is exalted above all his Name , Psal. 138. 3. and if it cannot awaken you , it is no wonder you remain secure and dead , when the Lord utters his Voice in the most dreadful storms and tempests . But if neither the Voice of God uttered in his dreadful Works , or in his glorious Gospel , can effectually awaken and rouze , there is an Euroclidon , a fearful storm coming , which will so awaken your souls , as that they shall never sleep any more , Psal. 11. 6. Upon the wicked he shall reign Snares , Fire and Brimstone , and an horrible Tempest : This is the portion of their Cup. You that have been at Sea in the most Violent storms , never felt such a storm as this , and the Lord grant you never may ; no Calm shall follow this Storm . There are some among you , that , I am perswaded , do truly fear that God in whose hand their Life and Breath is ; Men that fear an Oath , and are an honour to their Profession ; who drive a Trade for Heaven , and are diligent to secure the happiness of their Immortal souls , in the Insurance-Office above : but for the generality , alas ! they mind none of these things . How many of you are coasting to and fro , from one Country to another ? but never think of that Heavenly Country above , nor how you may get the Merchandize thereof , which is better than the Gold of Ophir . How oft do you tremble to see the foaming V , Vaves dance about you , and wash over you ? yet consider not how terrible it will be to have all the waves and billows of God's wrath to go over your souls , and that for ever . How glad are you , after you have been long toss'd upon the Ocean , to descry Land ? And how yare and eagerly do you look out for it ? who yet never had your hearts warmed with the consideration of that Ioy which shall be among the Saints , when they arrive at the Heavenly Strand , and set foot upon the shore of Glory . O Sirs ! I beg of you , if you have any regard to those precious immortal Souls of yours , which are also imbarqued for Eternity , whither all winds blow them , and will quickly he at their Port of Heaven or Hell , that you will seriously mind these things , and learn to steer your course to Heaven , and improve all Winds ( I mean opportunities and means ) to waft you thither . Here you venture life and liberty , run through many Difficulties and Dangers , and all to compass a perishing Treasure ; yet how often do you return disappointed in your Designs ? or if not , yet it is but a fading short-liv'd Inheritance , which like the flowing Tide , for a little while , covers the shore , and then returns , and leaves it naked and dry again : And are not Everlasting Treasures worth venturing for ? Good Souls , be wise for Eternity : I here present you with the Fruit of a few spare Hours , redeemed for your sakes , from my other Studies and Imployments , which I have put into a new Dress and Mode . I have endeavoured to cloath Spiritual Matters in your own Dialect and Phrases , that they might be the more intelligible to you ; and added some pious Poems , with which the several Chapters are concluded , trying by all means to assault your several Affections , and as the Apostle speaks , to catch you with guile . I can say nothing of it ; I know it cannot be without its manifold imperfections , since I am conscious of so many in my self : Only this I will adventure to say of it , That how defective or empty soever it be in other respects , yet it is stuffed and filled with much true love to , and earnest desires after the salvation and prosperity of your Souls . And for the other defects that attend it , I have only two things to offer , in way of excuse : It is the first Essay that I ever made in this kind , wherein I had no President : And it was hastned , for your sakes , too soon out of my hands , that it might be ready to wait upon you , when you undertake your next Voyage ; so that I could not revise and polish it . Nor indeed was I sollicitous about the stile ; I consider , I writ not for Critical and Learned Persons : my design is not to please your Fancies any further , than I might thereby get advantage to profit your Souls . I will not once question your welcome Reception of it : If God shall bless these Meditations to the Conversion of any among you , you will be the Gainers , and my heart shall rejoyce , even mine . How comfortably should we shake hand with you , when you go abroad , were we perswaded your Souls were interested in Christ , and secured from perishing , in the New Convenant ? What life would it put into our Prayers for you , when you are abroad , to consider that Iesus Christ is interceeding for you in Heaven , whilst we are your Remembrancers here on Earth ? How quiet would our hearts be , when you are abroad in Storms ; did we know you had a special Interest in him whom Winds and Seas obey ? To conclude , what Ioy would it be to your Godly Relations , to see you return new Creatures ? Doubtless more than if you came home laden with the Riches of both Indies . Come , Sirs ! set the heavenly Jerusalem upon the Point of your New Compass ; make all the Sail you can for it ; and the Lord give you a prosperous Gale , and a safe Arrival in that Land of Rest. So prays Your most Affectionate Friend to serve you , in Soul-Concernments . IOHN FLAVEL . IMPRIMATUR , Geo. Stradling , S. T. P. Rev. in Christo Pat. D. Gilb. Archiepisc. Cant. a. Sac. Domest . Ex Aed . Lamb. Dec. 14. 1663. To every Sea-man Sailing Heavenward . Ingenious Sea-man , THE Art of Navigation , by which Islands especially are enriched , and preserved in safety from Forensical Invasions ; and the wonderful Works of God in the great Deep , and Foreign Nations are most delightfully and fully beheld , &c. is an Art of exquisite excellency , ingenuity , rarity , and mirability : But the Art of Spiritual Navigation is the Art of Arts. It is a gallant thing to be able to carry a Ship richly laden round the World : but it is much more gallant to carry a Soul ( that rich loading , a Pearl of more worth than all the Merchandise of the world ) in a body ( that is liable to leaks and bruises as any Ship is ) through the Sea of this World ( which is as unstable as water , and hath the same brinish taste and salt gust which the waters of the Sea have ) safe to Heaven ( the best Haven ) so as to avoid splitting upon any Soul-sinking Rocks , or striking upon any Soul-drowning Sands . The Art of Natural Navigation is a very great mystery ; but the Art of Spiritual Navigation is by much a greater mystory . Humane wisdom may teach us to carry a Ship to the Indies ; but the Wisdom only that is from above can teach us to steer our course aright to the Haven of Happiness . This Art is purely of Divine Revelation . The truth is , Divinity ( the Doctrine of living to God ) is nothing else , but the Art of Soul-Navigation , revealed from Heaven . A meer man can carry a Ship to any desired Port in all the World , but no meer man can carry a Soul to Heaven . He must be a Saint , he must be a Divine ( so all Saints are ) that can be a Pilot to carry a Soul to the fair Haven in Emanuel's land . The Art of Natural Navigation is wonderfully improved since the coming of Christ , before which time ( if there be truth in History ) the use of the Loadstone was never known in the world ; and before the vertue of that was revealed unto the Mariner , it is unspeakable with what uncertain wandrings Sea-men floated here and there , rather than sailed the right and direct way . Sure I am , the Art of Spiritual Navigation is wonderfully improved since the coming of Christ : it oweth its clearest and fullest discovery to the coming of Christ. This Art of Arts is now perfectly revealed in the Scriptures of the Old and New Testament ; but the Rulers thereof are dispers'd up and down therein . The collecting and methodizing of the same , cannot but be a work very useful unto Souls : Though when all is done , there is an absolute necessity of the teachings of the Spirit , and of the anointing that is from above , to make Souls Artists in sailing Heavenward . The Ingenious Author of the Christians Compass , or the Marriners Companion , makes three Parts of this Art ( as the School-men of Divinity , ) viz. Speculative , Practical , and Affectionate . The principal things necessary to be known by a Spiritual Sea-man , in order to the steering rightly and safely to the Port of Happiness , he reduceth to four Heads , answerable to the four general Points of the Compass ; making God our North ; Christ our East ; Holiness our South ; and Death our West Points . Concerning God , we must know , 1. That he is , Heb. 11. 6. and that there is but one God , 1 Cor. 8. 5 , 6. 2. That this God is that Supreme Good , in the enjoyment of whom all true happiness lies , Psal. 4. 6 , 7. Mat. 5. 8. — 18. 20. 3. That ( Life eternal lying in God , and he being incomprehensible and unconceivable in Essence , as being a Spirit ) our best way to eye him is in his Attributes , Exod. 34. 5 , 6 , 7. and works , Rom. 1. 20. and especially in his Son , 2 Cor. 4. 6. 4. That as God is a Spirit , so our chiefest , yea only way of knowing , enjoying , serving , and walking with him , is in the Spirit likewise , Ioh. 4. 24. Concerning Christ , we must know , 1. That he is the true Sun which ariseth upon the World , by which all are enlightned , Iohn 1. 9. Mal. 3. 2. Luke 1. 78 , 79. 2. That God alone is in him , reconciling himself to the World , 2 Cor. 5. 19. 1 Cor. 1. 30. Iohn 14. 6. 3. That Jesus Christ is only made ours by the union and in-dwelling of himself in us through the spirit , 1 Cor. 2. 9 , 10. and 6. 17. Ioh. 16. 8 , 9. 1 Cor. 12. 3. 13. 4. That the way of the spirits uniting us to Christ , is by an act of Power on his part , and by an act of Faith on our parts , Iohn 3. 16. last 5. 29. Eph. 3. 17. Concerning Holiness , we must know , 1. That whoever is in Christ is a new creature , 2 Cor. 5. 17. 1 Cor. 6. 11. 2. Holiness is the Souls highest lustre , Exod. 15. 11. when we come to perfection in Holiness , then is our Sun at the height in us . 3. Holiness , is Christ filling the Soul ; Christ our Sun is at highest in our hearts , when they are most holy . 4. This Holiness is that which is directly opposite to sin : sin eclipses holiness , and holiness scatters sin , Heb. 7. 26. Phil. 2. 15. 2 Pet. 3. 11. Concerning Death , we must know , 1. Death is certain : the Sun of our Life will set in Death : when our days come about to this Western-point , it will be night , Heb. 9. 27. Psal. 49. 7 , 9. 2. If we die in our sins out of Christ , we are undone for ever , Iob 8. 24. Phil. 1. 21. 3. It is our benighting to die , but it 's not our annihilating , 1 Cor. 15. Rev. 20. 12. 4. After Death comes Judgment ; all that die shall arise to be judged , either for life or death the second time , Heb. 9. 27. Mat. 25. Heb. 6. 2. These four heads , and the particulars under them are as necessary to be known in Spiritual Navigation , as the four Points of the Compass are in Natural Navigation . The things which we ought to do , in order to our arrival to our Happiness , our Author makes as many as there be Points in the Compass . And for an help to memory , we may begin every particular with initial known Letters on the Points of the Compass . 1. N. Never stir or steer any course , but by ●ight from God , Psal. 119. 105. Isa. 8. 10. 2. N. and by E. Never Enter upon any Design , but such as tends towards Christ , Act. 10. 43. 3. N. N. E. Note Nothing Enviously , which thrives without God , Psal. 73. 12 , 13. 4. N. E. and by N. Never Enterprize Not-warrantable courses , to procure any the most prized or conceited advantages , 1. Tim. 6. 9 , 10. 5. N. N. E. Now Entertain the sacred Commands of God , if hereafter thou expect the soveraign consolations of God , Psal. 119. 48. 6. N.E. and by E. Never Esteem Egypt's Treasures so much , as for them to forsake the People of God , Heb. 11. 26. 7. E. N. E. Err not , Especially in soul-affairs , Ia. 1. 16. 1 Tim. 1. 19 , 20. 2 Tim. 2. 18. 8. E. and by N. Eschew Nothing but sin , 1 Pet. 3. 11. Iob 1. 7 , 8-31 . 34. 9. E. Establish thy heart with grace , Heb. 13. 9. 10. E. and by S. Eye Sanctity in every action , 1 Pet. 1. 15. Zech. 14. 29. 11. E. S. E. Ever Strive Earnestly to live under , and to improve the means of Grace . 12. S.E. and by E. Suffer Every Evil of punishment of sorrow , rather than leave the ways of Christ and Grace . 13. S.E. Sigh Earnestly for more enjoyments of Christ. 14. S.E. and by S. Seek Evermore some Evidences of Christ in you the hope of glory . 15. S.S.E. Still Set Eternity before you , in regard of enjoying Jesus Christ , Ioh. 17. 24. 16. S. and by E. Settle't Ever in your soul , as a principle which you will never depart from , that holiness and true happiness are in Christ and by Christ. 17. S. Set thy self always as before the Lord , Psal. 16. 8. Acts 2. 25. 18. S and by W. See Weakness hastning thee to death , even when thou art at the highest pitch or point . 19. S. S. W. See Sin Which is the sting of Death , as taken away by Christ , 1 Cor. 15. 55 , 56. 20. S.W. and by S. Store up Wisely Some provisions every day for your dying day . 21. S.W. Set Worldly things under your feet , before death come to look you in the face . 22. S.W. and by W. Still Weigh and Watch with loins girded and lamps trimmed , Luk. 12. 35 , 36 , 37. 23. W. S. W. Weigh Soul-Works , and all in the ballance of the Sanctuary . 24. W. and by S. Walk in Sweet communion with Christ here , and so thou maist die in peace , Luk. 2. 29. 25. W. Whatsoever thy condition be in this world , eye God as the disposer of it , and therein be contented , Phil. 4. 11. 26. W. and by N. Walk Not according to the course of the most , but after the example of the best . 27. W.N. W. Weigh Not What men speak or think of thee , so God approve thee , 2 Chro. 10. 18. Rom. 2. 28 , 29. 28. N. W. and by W. Never Wink at , but Watch against small sins , nor neglect little duties , Eph. 5. 15. 29. N.W. Never Wish rashly for death , nor love life too inordinately , Iob 3. 4. 30. N. W. and by N. Now Work Nimbly ere night come , Ioh. 12. 35 , 36. Eceles . 9. 10. 31. N. N. W. Name Nothing When thou pleadest with God for thy Soul , but Christ and Free-grace , Dan. 9. 17. 32. N. and by W. Now Welcome Christ , if at death thou wilt be welcomed by Christ. A tender , quick , enlivened , and enlightened Conscience , is the only Point upon which we must erect these Practical Rules of our Christian Compass , Heb. 13. 1. 2 Cor. 1. 12. Our Memory , that is the Box in which this Compass must be kept , in which these Rules must be treasured , that we may be as ready and expert in them , as the Marriner is in his Sea-compass . So much for the speculative and practical parts of the Art of Soul-Spiritual-Navigation . The Affectionate part doth principally lie in the secret motions or movings of the Soul towards God , in the Affections which are raised and warmed , and especially appear active in Meditation : Meditation being as it were the Limbeck or Still in which the Affections heat and melt , and as it were drop sweet spiritual Waters . The affectionate Author of the Christians Compass doth indeed , in the third and last part of his Undertaking , hint at several Meditations which the spiritual Seaman is to be acquainted with , unto which thou hast an excellent Supplement in this New Compass for Seamen . This Collection is prefixt , that at once thou mayest view all the Compasses ( both the Speculative , Practical , and Affectionate ) by which thou must steer Heaven-ward . What further shall be added by way of Pre●●●e , is not to commend this New Compass , which indeed ( 2 Cor. 3. 1. ) needs no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Letters of Commendation , or any Panegyrick to usher it into any honest heart : but to stir up all , especially Sea-men , to make conscience of using such choice helps for the promoting the sanctification and salvation of their Souls , for the making of them as dexterous in the Art of Spiritual Navigation , as any of them are in the Art of Natural Navigation , Consider therefore . 1. What rich Merchandize thy Soul is . Christ assures us , one Soul is more worth than all the world . The Lord Iesus doth as it were put the whole world in one scale , and one soul in the other , and the world is found too light , Mat. 16. 26. Shouldst thou by skill in Natural Navigation carry safe all the treasures of the Indies into thine own Port , yea , gain the whole world , and for want of skill in spiritual Navigation lose thy soul , thou wouldst be the greatest loser in the world . So far wilt thou be from profiting by any of thy Sea-voyages . There is a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those words of Christ , What is a man profited if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? More is meant , than is spoken . 2. What a leaking Vessel thy body is in which this unspeakable inconceivable rich Treasure , thy soul , is embarked ! O the many diseases and distempers in the humors and passions , that thy body is subject to ! It is above 2000 years ago , that there have been rekoned up 300 Names of Diseases ; and there be many under one name , and many nameless , which pose the Physicians not only how to cure them , but how to call them . And for the affections and passions of the Mind , the distempers of them are no less deadly to some , than the diseases of the body . But besides these internal causes , there are many external causes of Leaks in this Vessel , as poisonous malignities , wrathful hostilities , and casual mishaps ; very small matters may be of great moment to the sinking of this Vessel . The least Gnat in the Air may choak one , as it did Adrian , a Pope of Rome ; a little hair in Milk may strangle one , as it did a Counsellor in Rome ; a little stone of a Raisin may stop ones breath , as it did the Poetical Poet Anacreon . Thus you see what a leaking Vessel you sail in . Now the more leaky any ship is , the more need there is of skill to steer wisely . 3. Consider what a dangerous Sea the World is , in which thy Soul is to sail in the leaking ship of thy body . As there are not more changes in the Sea , than are in the World , the world being only constant in inconstancy , The fashion of this world passeth away , 1 Cor. 7. 31. so there are not more dangers in the Sea for ships , than there are in the world for souls . In this world Souls meet with Rocks and Sands , Syrens and Pyrates . Worldly Temptations , worldly Lusts , and worldly Company cause many to drown themselves in perdition , 1 Tim. 6. 9. The very things of this world endanger our Souls . By worldly Objects we soon grow worldly . It is hard to touch Pitch , and not be defiled . The lusts of this world stain our glory , and the men of t●is world pollute all they converse with . A man that keeps company with the men of this world , is like him that walketh in the Sun , tanned insensibly . Thus you have hinted the dangerousness of the Sea wherein you are to sail . Now , the more dangerous the Sea is , the more requisite it is the Sailer be an Artist . 4. Consider , what if through want of skill in the heavenly Art of spiritual Navigation , thou shouldst not steer thy C●●rse aright ! I will instance only in two consequents thereof . 1. Thou wilt never arrive at the Haven of Happiness . 2. Thou shalt be drowned in the Ocean of God's wrath . As true as the Word of God is true ; as sure as the Heavens are over thy head , and the Earth under thy feet ; as sure as thou yet livest and breathest in this Air : so true and certain it is , thou shalt never enter into Heaven , but sink into the depth of the bottomless pit . Am I not herein a Messenger of the saddest Tidings that ever yet thy Ears did hear ? Possibly now thou makest a light matter of these things , because thou dost not know what it is to miss of Heaven , and what it is for ever to lie under the wrath of God : but hereafter thou wilt know fully , what it is to have thy Soul lost eternally , so lost , as that God's mercies , and all the good there is in Christ , shall never save it ; and as God hath set and ordered things , can never save it . Hereafter thou wilt be perfectly sensible of the good that thou mightest have had , and of the evil that shall be upon thee ( this is God's peculiar Prerogative , to make a Creature as sensible of Misery as he pleaseth , ) then thou wilt have other thoughts of these things than now thou hast . Then the thoughts of thy mind shall be busied about thy lost Condition , both as to the pain of loss , and the pain of sense ; so that thou shalt not be able to take any ease any moment : then , that thy torments may be increased , they acknowledge , the truth of thy apprehensions , yea . the strength of them , shall be encreased ; thou shalt have true and deep apprehensions of the greatness of that good that thou shalt miss of , and of that evil which thou shalt procure unto thy self ; and then thou shalt not be able to choose , but to apply all thy loss , all thy misery to thy self , which will force thee to roar out , O my loss ! O my misery ! O my unconceivable unrecoverable loss and misery ! Yea , for the increasing of thy torments , thy Affections and Memory shall be enlarged . O that , to prevent that lose and misery , these things may now be known and laid to heart ! O that a blind Understanding , a stupid Judgment , a bribed Conscience , a hard Heart , a bad Memory , may no longer make Heaven and Hell to seem but trifles to thee ! Thou wilt then easily be perswaded to make it thy main business here , to become an Artist in Spiritual Navigation . But to shut up this Preface , I shall briefly acquaint Sea-men , why they should , of all others , be Men of singular Piety and Heavenliness , and therefore more than ordinarily study the heavenly Art of Spiritual Navigation . O that Sea-men would therefore consider , 1 : How nigh they border upon the Confines of Death and Eternity every moment . There is but a step , but an inch or two between them and their Graves continually . The next Gust may over-set them ; the next Wave may swallow them up . In one place lies lurking dangerous Rocks , in another perilous Sands , and every-where stormy Winds , ready to destroy them . Well may the Sea-men cry out , Ego crastinum non habui : I have not had a Morrow in my hands these many Years . Should not they then be extraordinary serious and heavenly continually ? Certainly ( as the Reverend Author of this New Compass well observes ) nothing more composeth the heart to such a frame , than the lively apprehensions of Eternity do ; and none have greater external advantages for that , than Sea-men have . 2. Consider ( Sea-men ) what extraordinary help you have by the Book of the Creatures ; the whole Creation is God's Voice , it is God's excellent Hand-writing , or the Sacred Scriptures of the Most High , to teach us much of God , and what reasons we have to bewail our Rebellion against God , and to make conscience of obeying God only , naturally and continually . The Heavens , the Earth , the Waters , are the three great Leaves of this Book of God , and all the Creatures are so many Lines in those Leaves . All that learn not to fear and serve God by the help of this Book , will be left inexcusable , Rom. 1. 20. How inexcusable then will ignorant and ungodly Sea-men be ? Sea-men should , in this respect , be the best Scholars in the Lord's School , seeing they do more , than others , see the Works of the Lord , and his Wonders in the great Deep , Psal. 107. 24. 3. Consider how often you are nearer Heaven than any People in the World. They mount up to heaven , Psal. 107. 26. It has been said of an ungodly Minister , that contradicted his Preaching in his Life and Conversation , That it was pity he should e're come out of the Pulpit , because he was there as near Heaven as ever he would be . Shall it be said of you , upon the same account , That 't is pi●y you should come down from the high-towring Waves of the Sea ? Should not Sea-men , that in stormy Weather have their feet ( as it were ) upon the Battlements of Heaven , look down upon all earthly Happiness in this World but as base , waterish , and worthless ? The great Cities of Campania seem but small Cottages to them that stand on the ●lpes . Should not Sea-men , that so oft mount up to Heaven , make it their main business here , once at last to get into Heaven ? What ( Sea-men ) shall you only go to Heaven against your Wills ? When Seamen mount up to Heaven in a storm , the Psalmist tells us , That their souls are melted because of trouble . O that you were continually as unwilling to go to Hell , as you are in a storm to go to Heaven ! 4. And lastly , Consider what engagements lie upon you to be singularly holy , from your singular deliverances and salvations . They that go down to the Sea in Ships , are sometimes in the Valley of the shadow of Death , by reason of the springing of perilous Leaks ; and yet miraculously delivered , either by some wonderful stopping of the Leak , or by God's sending some Ship within their sight , when they have been far out of sight of any Land ; or by his bringing their near-perishing Ship safe to shore . Sometimes they have been in very great danger of being taken by Pirates , yet wonderfully preserved , either by God's calming of the Winds in that part of the Sea where the Pirates have sail'd , or by giving the poor pursued Ship a strong gale of Wind to run away from their Pursuers ; or by sinking the Pirates , &c. Sometimes their Ships have been cast away , and yet they themselves wonderfully got safe to shore upon Planks , Yards , Masts , &c. I might be endless in enumerating their Deliverances from Drowning , from Burning , from Slavery , &c. ( Sure Sea-men ) your extraordinary Salvations lay more than ordinary engagement upon you , to praise , love , fear , obey , and trust in your Saviour and Deliverer . I have read , that the enthralled Greeks were so affected with their Liberty , procured by Flaminius the Roman General , that their shrill Acclamations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Saviour , a Saviour , made the very Birds fall down from the Heavens astonished . O how should Seamen be affected with their Sea-Deliverances ! Many that have been deliver'd from Turkish Slavery , have vowed to be Servants to their Redeemers all the days of their Lives . Ah , Sirs , will not you be more than ordinarily God's Servants all the days of your Lives , seeing you have been so oft , so wonderfully r●deemed from Death it self by him ? Verily , do what you can , you will die in God's Debt . As for me , God forbid , that I should sin against the Lord , in ceasing to pray for you , 1 Sam. 12. 23 , 24. That by the perusal of this short and sweet Treatise , wherein the jucicious and ingenious Author hath well mixed utile dulci , profit and pleasure , you may learn the good and right way , even to fear the Lord , and serve him in truth with all your hearts , considering how great things he hath done for you : This is the hearty Prayer of Your Cordial Friend , earnestly desirous of a prosperous Voyage for your precious and immortal Souls , T.M. The AUTHOR to the READER . WHen Dewy-cheek'd Aurora doth display Her Curtains , to let in the New-born Day , Her heavenly Face looks Red , as if it were Dy'd with a modest Blush , 'twixt Shame and Fear . Sol makes her blush , suspecting that he will Scorch some too much , and others leave to chill , With such a Blush , my little New-born Book Goes out of hand , suspecting some may look Vpon it with Contempt , while others raise So mean a Peice too high , by flattering Praise . It s Beauty cannot make its Father dote ; 'T is a poor Babe , clad in a Sea-green Coat . It s gone from me too young , and now is run To Sea , among the Tribe of Zebulun . Go , Little Book , thou many Friends wilt find Among that Tribe , who will be very kind ; And many of them Care of Thee will take , Both for thy own , and for thy Father's sake . Heav'n save it from the dang'rous Storms and Gusts . That will be rais'd against it by Mens Lusts. Guilt makes Men angry , Anger is a Storm ; But Sacred Truth 's thy shelter , fear no harm . On Times , or Persous , no Reflection's found ; Though with Reflections few Books more abound . Go , Little Book , I have much more to say , But Sea-men call for thee , thou must away . Yet e're you have it , grant me One Request ; Pray do not keep it Prisoner in your Chest. BOOKS Lately Printed for Tho. Parkhurst at the Bible and Three Crowns at the lower end of Cheapside ▪ MR. Flavel's Fountain of Life open'd , or a Display of Christ in his Essential and Mediatorial Glory , in 42 Sermons , Quarto . — His Treatise of the Soul of Man , Quarto . — Divine Conduct , or Mystery of Providence . Burgesses Golden Snuffers , a Sermon Preach'd to the Society for Reformation of Manners . Sylvester's Reformation Sermon . How 's Reformation Sermon . Singing of Psalms Vindicated from the Charge of Novelty , in Answer to Dr. Russel , Mr. Marlow , &c. Bury's Looking-Glass for the Unmarry'd . Discourses upon the Rich Man and Lazarus , by Mr. Timothy Cruso . BOOKS Printed for and Sold by M. Fabian in Mercers Chappel at the lower end of Cheapside . Viz. HYmens Praeludia or Loves Master-piece , being that so much admired Romance , called Cleopat●a . Gouges Word to Saints and Sinners . — Christian directions . The Protestant School or a Spelling-book , by Moses Lane School-master , being the most copious extant . The Pastoral Letters of the Incomparable Iurieu , directed to the Protestants in France groaning under the Babylonish Tyranny translated : Wherein the Sophistical arguments and unexpressible Cruelties made use of by the Papists for making Converts ; are laid open and expos'd to just abhorrence . Unto which is added a brief account of the Hungarian Persecution . The History of Scotland from the year 1423 to 1542 containing the Lives and Reigns of Iames the 1 2 3 4 and 5 with several memorials of State during the Reigns of Iames the 6 and Charles the 1. Illustrated with their Effiges in Copper Plates , by W. Drummond of Hauthornden With a Prefatory Introduction taken out of the Records of that Nation by Mr. Hall of Grays Inn. The 2 Edition with a brief account of the Authors Life . Collyers Compendions Discourses . — Self denyal . Bampfields reply to Dr. Wallis . Gosnold of Baptism . Post with a Pacquet of Letters . School for Princes . Spiritual guide to disentangled Souls , by P. Molino . Learnings Foundation firmly laid in a short method of teaching to read English , more exact and easie than ever was yet publish'd by any : comprehending all things necessary for the perfect and speedy attaining the same : Whereby any one of discretion may be brought to read the Bible truly in the space of a Month tho' he never knew a Letter before , the truth whereof hath been confirm'd by manifold experience , by George Robertson School-master . A New Compass for Sea-Men : OR , Navigation Spiritualiz'd . CHAP. I. The Launching of a Ship plainly sets forth Our double State , by First and Second Birth . OBSERVATION . NO sooner is a Ship built , launched , rigged , victualled , and manned , but she is presently sent out into the boisterous Ocean , where she is never at rest , but continually fluctuating , tossing and labouring , until she be either overwhelmed and wrecked in the Sea , or through Age , knocks and bruises , grows leaky and unserviceable ; and so is haled up , and ript abroad . APPLICATION . No sooner come we into the World as Men , or as Christians , by a natural , or supernatural Birth ; but thus we are tost upon a Sea of Troubles , Job 5. 7. Yet Man is born to trouble , as the sparks flie upwards . The spark no sooner comes out of the fire , but it flies up naturally ; it needs not any external force , help , or guidance , but ascends from a principle in it self : So naturally , so easily , doth trouble rise out of sin . There is radically all the misery , anguish , and trouble in the World , in our corrupt Natures . As the spark lies close hid in the coals , so doth misery in sin : Every sin draws a rod after it . And these sorrows and troubles fall not only on the Body , in those breaches , flaws , deformities , pains , aches , diseases to which it is subject , which are but the groans of dying Nature , and its crumbling , by degrees , into dust again ; but on all our Imployments and Callings also , Gen. 3. 17 , 18 , 19. These are full of pain , trouble , and disappointment . Hag. 1. 6. We earn Wages , and put it into a Bag with holes , and disquiet our selves in vain ; all our Relations full of trouble . The Apostle speaking to those that Marry , saith , 1 Cor. 7. 28. Such shall have trouble in the flesh . Upon which words one glosseth thus : Flesh and Trouble are Marry'd together , whether we Marry or no : But they that are Marry'd , Marry with , and Match into new troubles : All Relations have their burdens , as well as their comforts . It were endless to enumerate the sorrows of this kind ; and yet the troubles of the Body , are but the body of our troubles : The spirit of the Curse falls upon the spiritual and noblest part of Man. The Soul and Body , like to Ezekiel's Roll , are written full with sorrows , both within and without . So that we make the same report of our lives , when we come to die , that old Iacob made before Pharaoh , Gen. 47. 9. Few and evil have the days of the years of our lives been . For what hath Man of all his labour , and of the vexation of his heart , wherein he hath laboured under the Sun ? For all his days are sorrows , and his travel grief , yea , his heart taketh no rest in the night : This is also vanity , Eccles. 2 22 , 23. Neither doth our New Birth free us from troubles , though then they be sanctify'd , sweetned , and turned into blessings to us . We put not off the Humane , when we put on the Divine Nature ; nor are we then freed from the sense , though we be deliver'd from the sting and curse of them . Grace doth not presently pluck out all those Arrows that sin hath shot into the sides of Nature , 2 Cor. 7. 5. When we were come into Macedonia , our Flesh had no rest , but we were troubled on every side : without were fightings , and within were fears , Rev. 7. 14. These are they that come out of great tribulations . The first cry of the New-born Christian ( says one ) gives Hell an alarm , and awakens the rage , both of Devils and Men against him . Hence Paul and Barnabas acquainted those new Converts , Act. 14. 22. That through much tribulation , they must enter into the Kingdom of God : And we find the state of the Church , in this World , set out ( Isa. 54. 11. ) by the similitude of a distressed Ship at Sea : O thou afflicted [ and tossed ] with Tempests , and not comforted . [ Tossed ] as Iona's Ship was ; for the same word is there used , Ionah 1. 11. 13. as a Vessel at Sea , stormed , and violently driven without Rudder , Mast , Sail , or Tacklings . Nor are we to expect freedom from those Troubles , until harboured in Heaven , see 2 Thess. 1. 7. O what large Catalogues of Experiences do the Saints carry to Heaven with them , of their various Exercises , Dangers , Trials , and marvellous Preservations and Deliverances out of all ! And yet all these Troubles without , are nothing to those within them ; from Temptations , Corruptions , Desertions , by Passion and Compassion : Besides their own , there comes daily upon them the Troubles of others ; many Rivulets fall into this Channel and Brim , yea often overflow the Banks , Psal. 34. 19. Many are the afflictions of the righteous . REFLECTION . Hence should the graceless heart thus reflect upon it self . O my Soul ! into what a Sea of troubles art thou lanched forth ! And what a sad case thou art in ! Full of Trouble and full of Sin , and these do mutually produce each other . And that which is the most dreadful Consideration of all , is , That I cannot see the end of them . As for the Saints , they suffer in the World as well as I ; but it is but for a While , 1 Pet. 5. 10. and then they shall suffer no more , 2 Thes. 1. 7. But all tears shall be wiped away from their eyes , Rev. 7. 17. But my Troubles look with a long Visage : Ah! they are but the beginning of sorrows , but a parboiling before I be roasted in the flames of God's eternal wrath . If I continue as I am , I shall but deceive my self , if I conclude I shall be happy in the other World , because I have met with so much sorrow in this : For I read , Iude 7. that the Inhabitants of Sodom and Gomorrha , though consumed to ashes , with all their Estates and Relations , ( a sorer Temporal Judgment than ever yet befel me ) do , notwithstanding that , continue still in everlasting Chains , under Darkness , in which they are reserved unto the Iudgment of the Great Day . The Troubles of the Saints are sanctified to them , but mine are fruits of the Curse . They have spiritual Consolations to ballance them , which flow into their Souls in the same height and degree , as Troubles do upon their Bodies , 2 Cor. 1. 5. But I am a stranger to their Comforts , and intermeddle not with their Ioys , Prov. 14. 10. If their hearts be surcharged with Trouble , they have a God to go to ; and when they have open'd their Cause before him , they are eased , return with comfort , and their Countenance is no more sad , 1 Sam. 1. 18. When their Belly is as Bottles full of new Wine , they can give it vent by pouring out of their Souls into their Father's Bosome : But I have no interest in , nor acquaintance with this God ; nor can I pray unto him in the Spirit . My griefs are shut up like fire in my bosome , which preys upon my spirit . This is my ●orrow , and I alone must bear it . O my Soul , look round about thee ! What a miserable case art thou ●n ? Rest no longer satisfied in it , but look out for a Christ also . What though I be a vile , unworthy wretch ? yet he promiseth to love freely , Hos. 14. 4. and invites such as are heavy laden to him , Mat. 11. 28. Hence also should the gracious Soul reflect sweetly upon it self after this manner : And is the World so full of trouble ? O my Soul , what cause hast thou to stand admiring at the indulgence and goodness of God to thee ! Thou hast hitherto had a smooth ●assage comparatively to what others have had . How hath Divine Wisdom ordered my Condition , and cast my Lot ? Have I been chastised with Whips ? others with Scorpions : Have I had no peace without : Some have neither had peace without nor within , but terrours round about : Or have I felt trouble in my flesh and spirit at once ? Yet have they not been extream , either for time or measure , And hath the World been a Sodom , an Aegypt to thee ? Why then dost thou thus linger in it , and hanker after it ? Why do I not long to be gone , and sigh more heartily for Deliverance ? Why are the thoughts of my Lord 's coming no sweeter to me , and the day of my full deliverance no more panted for ? And why am I no more careful to maintain peace within , since there is so much trouble without ? Is not this it that puts weight into all outward troubles , and makes them sinking , that they fall upon me when my spirit is dark or wounded ? THE POEM . My Soul , art thou besieged with troubles round about ? If thou be wise , take this Advice , to keep these troubles out . Wise Men will keep their Conscience as their eyes ; For in their Conscience their best Treasure lies . See you be tender of your inward peace ; That shipwrackt , then your Mirth and Ioy must ceas . If God from you your outward Comforts rend , You 'll find what need you have of such a Friend . If this be not by sin destroy'd and lost , You need not fear , your Peace will quit your cost . If youl 'd know How to sweeten any grief , Though ne'r so great , or to procure relief Against th' afflictions , which like deadly Darts . Most fatal are to Men of carnal hearts , Reject not that , which Conscience bids you chusc , And chuse not you , what Conscience saith , Refuse . If sin you must , or Misery under lie , Resolve to bear , and chuse the Misery . CHAP. II. In the vast Ocean Spiritual Eyes des●ry God's boundless Mercy , and Eternity . OBSERVATION . THE Ocean is of a vast extent and depth , though supposedly measurable , yet not to be sounded by Man. It compasseth about the Whole Earth , which in the account of Geographers , is Twenty one thousand and six hundred Miles in compass ; yet the Ocean invirons it on every side , Psal. 104. 25. and Iob 11. 9. Suitable to which is that of the Poet. Tum freta diffudit , rapidisque tumescere ventis Iussit & ambitae circumdare littora terrae . Ovid He spread the Seas , which then he did command , To swell with Winds , and compass round the Land. And for its Depth , who can discover it ? The Sea in Scripture is called , The Deep , Job 38. 30. The Great Deep , Gen. 7. 11. The gathering together of the Waters into one place , Gen. 1. 9. If the vastest Mountain were cast into it , it would appear no more than the head of a Pin in a Tun of Water . APPLICATION . This in a lively manner shaddows forth the infinite and incomprehensible Mercy of our God ; whose Mercy is said to be over all his works , Psal. 145. 9. In how many sweet Notions is the Mercy of God represented to us in the Scripture . He is said to be Plenteous , Psal. 4. 5. Abundant , 1 Pet. 1. 3. Rich , Eph. 2. 4. in mercy ; then , that his Mercies are unsearchable , Ephes. 3. 8. High as the Heaven above the Earth , Psal. 10. 4. Which are so high and vast , that the whole Earth is but a small point to them : yea , they are not only compared to the Heavens , but to come home to the Metaphor , to the Depths of the Sea , Mic. 7. 19. which can swallow up Mountains as well as Mole-hills ; and in this Sea God hath drowned sins of a dreadful height and aggravation , even Scarlet , Crimson ( i. e. ) deep dyed with many intensive aggravations , Isa. 1. 18. In this Sea was the sin of Manasseh drowned ; and of what magnitude that was , may be seen , 2 Chron. 33. 3. Yea , in this Ocean of Mercy , did the Lord drown and cover the sins of Paul , though a Blasphemer , a Persecutor , Injurious , 1 Tim. 1. 13. None , saith Augustine , more fierce than Paul among the Persecutors ; and therefore none greater among sinners : to which himself willingly subscribes , 1 Tim. 1. 1●● yet pardoned . How hath Mercy rode in triumph , and been glorified upon the vilest of Men ! How hath it stop● the slanderous mouth of Men and Devils ! It hath yearned upon Fornicators , Idol●ters , Adulterers , Thieves , Covetous , Drunkards , Revilers , Extortioners ; to such hath the Scepter of Mercy been stretched forth , upon their unfeigned repentance and submission , 1 Cor. 6. 9. What doth the Spirit of God aim at , in such a large accumulation of Names of Mercy ? But to convince poor sinners of the abundant fulness and riches of it , if they will but submit to the terms on which it is tender'd to them . In the vastness of the Ocean , we have also a lively Emblem of Eternity . Who can comprehend or measure the Ocean , but God ? And who can comprehend Eternity , but he that is said to inhabit it ? Isa. 57. 15. Though shallow Rivers may be drained and dried up , yet the Ocean cannot . And though these transitory Days , Months , and Years will at last expire and determine ; yet Eternity shall not . O! it is a long World ! and amazing Matter ! What is Eternity , but a constant permanency of Persons and Things , in one and the same State and Condition for ever ; putting them beyond all possibility of change ? The Heathens were wont to shadow it by a Cricle , or a Snake twisted round . It will be to all of us , either a perpetual Day or Night , which will not be measured by Watches , Hours , Minutes . And as it cannot be measured , so neither can it ever be diminished . When thousands of years are gone , there is not a minute less to come . Gerhard and Drexelius do both illustrate it by this known similitude : Suppose a Bird were to come once in a thousand years ; to some vast Mountain of Sand , and carry away in her Bill one Sand in a thousand years ; O what a vast time would it be , e're that immortal Bird , after that rate , had recovered the Mountain ! and yet in time this might be done . For there would be still some diminution ; but in Eternity there can be none . There be three things in Time , which are not competent to Eternity : In Time there is a Succession , one Generation , Year , and Day passeth , and another comes ; but Eternity is a fixed [ now . ] In Time there is a Diminution and wasting ; the more is past , the less to come : But it is not so in Eternity . In time there is an Alteration of condition and states : A Man may be poor to day , and rich to morrow ; sickly and diseased this week , and well the next ; now in contempt , and anon in honour : But no change passes upon us in Eternity . As the Tree falls at Death and Judgment , so it lies for ever . If in Heaven , there thou art a Pillar , and shalt go forth no more , Rev. 3. 12. If in Hell , no Redemption thence , but the smoak of their torments ascendeth for ever and ever , Rev. 19. 3. REFLECTION . And is the Mercy of God , like the great Deeps , an Ocean , that none can fathom ? What unspeakable Comfort is this to me ? may the pardoned Soul say . Did Israel sing a Song , when the Lord had overwhelm'd their corporal Enemies in the Seas ? And shall not I break forth into his Praises , who hath drowned all my sins in the depth of Mercy ? O my Soul , bless thou the Lord , and let his high praises ever be in thy mouth . Mayst not thou say , that he hath gone to as high an extent and degree of Mercy , in pardoning thee , as ever he did in any ? Oh my God , who is like unto thee ! that pardonest Iniquity , Transgression and Sin. What mercy , but the Mercy of a God , could cover such abominations as mine ! But O! what terrible Reflections will Conscience ●ake from hence , upon all the Despisers of Mercy , when the sinners eyes come to be opened too late for Mercy , to do them good ! We have heard in●eed , that the King of Heaven was a merciful King , ●ut we would make no address to Him , whilst that Scepter was stretched out . We heard of Balm in Gilead , and a Physician there , that was able and willing to cure all our wounds , but would not commit our seives to him . We read that the Arms of Christ were open to embrance and receive us , but we would not . O unparallel'd folly ! O Soul-destroying madness ? Now the Womb of Mercy is shut up , and shall bring forth no more Mercies to me for ever . Now the Gates of Grace are shut , and no cries can open them . Mercy acted its part , and is gone off the Stage ; and now Justice enters the Scene and will be glorified for ever upon me . How often did I hear the Bowels of Compassion sounding in the Gospel for me ? But my hard and impenitent heart could not relent ; and now , if it could , it is too late . I am now past out of the Ocean of Mercy , into the Ocean of Eternity , where I am fixed in the midst of endless Misery , and shall never hear the Voice of Mercy more . O dreadful Eternity ! Oh Soul-confounding Word ● An Ocean indeed , to which this Ocean is but as a drop ; for in thee no Soul shall see either Bank or Bottom . If I lie but one Night under strong pains of body , how tedious doth that Night seem ! And how do I tell the Clock , and wish for day ! In the World I might have had Life , and would not ; And now , how fain would I have Death , but cannot ● How quick were my sins in execution ? And how long is their punishment in duration ? O , how shall I dwell with everlasting Burnings ? Oh that God would but vouchsafe one treaty more with me ! Bu● alas , all tenders and treaties are now at an end with me . On Earth peace , Luke 2. 13. but none in Hell O my Soul ! consider these things : come , let us debate this matter seriously , before we launch o● into this Ocean . THE POEM . Who from some high-rais'd Tower views the ground , His heart doth tremble , and his head doth round : Even so my Soul , whilst it doth view and think On this Eternity , upon whose brink It borders , stands amazed , and doth cry , O boundless ! bottomless Eternity ! The Scourge of Hell , whose very Lash doth rend The damned Souls in twain : What! never end ? The more thereon they ponder , think and pore , The more , poor wretches , still they howl and roar . Ah! though more years in torments we should lie , Than Sands are on the Shore , or in the Skie Are twinkling Stars : yet this gives some relief , The hope of ending . Ah! but here 's the grief ! A thousand Years in Torments past and gone , Ten Thousand more afresh are coming on ; And when these Thousands all their course have run , The end 's no more than when it first begun . Come then , my Soul , let us discourse together This weighty Point , and tell me plainly whether You for these short-liv'd Ioys , that come and go , Will plunge your self and me in endless woe . Resolve the Question quickly , do not dream More Time away . Lo , in an hasty stream We swiftly pass , and shortly we shall be Ingulphed both in this Eternity . CHAP. III. Within these smooth-fac'd Seas strange Creatures crawl ; But in Man's Heart , far stranger than them all . OBSERVATION . IT was an unadvised saying of Plato , Mare nil memorabile producit : The Sea produceth nothing memorable . But surely there is much of the Wisdom , Power , and Goodness of God manifested in those Inhabitants of the Watery Region : Notwithstanding the Seas azure and smiling face , Strange Creatures are bred in its Womb. O Lord ( saith David ) how manifold are thy works ? In wisdom hast thou made them all ; the Earth is full of thy riches . So is this great and wide Sea , wherein are things creeping innumerable , both small and great Beasts , Psalm 104. 24 , 25. And we read , Lam. 4. 3. of Sea-Monsters , which draw out their Breasts to their young . Pliny and Purchas tell incredible stories about them . About the Tropick of Capricorn , our Sea-men meet with flying Fishes , that have Wings like a Rere-mouse , but of a Silver-colour ; they fly in flocks like Stares . There are Creatures of very strange Forms and Properties ; some resembling a Cow , called by the Spaniards , Manates , by some supposed to be the Sea-monster spoken of by Ieremy . In the Rivers of Guiana , Purchas saith , there are Fishes that have four Eyes , bearing two above and two beneath the Water when they swim : Some resembling a Toad , and very poisonous . How strange both in shape and property is the Sword-fish and Thrasher , that fight with the Whale ? Even our own Seas produce Creatures of strange shapes , but the commonness takes off the wonder . APPLICATION . Thus doth the heart of Man naturally swarm and abound with strange and monstrous lusts and abominations , Rom. 1. 29 , 30 , 31 , Being filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness , fuil of envy , murder , debate , deceit , malignity , whisperers , back-bit●rs , haters of God , despiteful , proud , boasters , inventors of evil things , disobedient to Parents , without understanding , covenant-breakers , without natural affection , implacable , unmerciful . O what a swarm is here ! and yet there are multitudes more , in the depths of the heart ! And it is no wonder , considering that with this Nature , we received the spawn of the blackest and vilest abominations . This original lust is productive to them all , Iam. 1. 14. 15. Which lust , though it be in every Man numerically , different from that of others , yet it is one and the same speciffically , for sort and kind , in all the Children of Adam : even as the reasonable Soul , though every Man hath his own Soul , viz a Soul individually distinct from another Man's , yet is it the same for kind in all men . So that whatever abominations are in the hearts and lives of the vilest Sodomites , and most profligate Wretches under Heaven ; there is the same matter in thy heart out of which they were shaped and formed . In the depths of the heart they are conceived , and thence they crawl out of the eyes , hands , lips , and all the members , Mat. 15. 18. 19. Those things ( saith Christ ) which proceed out of the mouth , come forth from the heart , and defile a man. For out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false-witness , blasphemies : Even such Monsters , as would make a gracious heart tremble to behold . What are my Lusts , ( saith Fuller's Medone ) but so many Toads spitting of Venome , tations , p 11. and spawning of Poison ; croaking in my Iudgment , creeping in my Will , and crawling into my Affecttions ? The Apostle in 1 Cor. 5. 1. tells us of a sin , Not to be named ; so monstrous , that Nature it self startles at it : Even such Monsters are generated in the depths of the heart . Whence comes evils ? was a Question that much puzled the Philosphers of old . Now here you may see whence they come , and when they are begotten . REFLECTION . And are there such strange abominations in the heart of Man ? Then how is he degenerated from his Perfection and Glory ! His streams were once as clear as Chrystal , and the Fountain of them pure , there was no unclean Creature moving in them What a stately Fabrick was the Soul at first ! And what holy Inhabitants possessed the several rooms thereof ! But now ( as God speaks of Idumea ) Isai. 34. 11. The line of confusion is stretched out upon it , and the stones of emptiness . The Cormorant and Bittern posses it ; the Owl and the Raven dwell in it . Yea , as Isai. 13. 21. 22. The wild beasts of the desert lie there ; is is full of doleful creatures , the Satyrs dance in it , and Dragons cry in those sometimes pleasant places . O sad change ! how sadly may we look back towards our first state ! and take up the words of Iob , O that I were as in months past , as in the days of my youth ; when the Almighty was yet with me , when I put on righteousness , and it cloathed me ; when my glory was fresh in me , Job 29. 2 , 4. 5. Again , think , O my Soul , what a miserable condition the Unregenerate abide in ▪ Thus swarmed and over-run with hellish Lusts , ●nder the dominion and vassalage of divers Lusts , Tit. 3. 3. What a tumultuous Sea is such a Soul ! How do these Lusts rage within them ! how do they contest and scuffle for the Throne ! and usually take it by turns . For as all Diseases are contrary to health , yet some contrary to each other , so are Lusts. Hence poor Creatures are hurried on to different kinds of servitude , according to the Nature of that imperious Lust that is in the Throne ; and like the Lunatick , Mat. 17. are sometimes cast into the VVater , and somtimes into the Fire . Well might the Prophet say , The wicked is like a troubled Sea that cannot rest . Isai. 57. 20. They have no peace now in the serv ice of sin , and less they shall have hereafter , when they receive the wages of sin . There is no peaec to the wicked , saith my God. they indeed cry Peace , peace ; but my God doth not say so . The last issue and result of this is Eternal Death ; no sooner is it delivered of its deceitfull pleasures , but presently it falls in travel again , and brings forth death , Iam. 1 , 15. Once more : And is the Heart such a Sea , abounding with monstrous abominations ? then stand astonished , O my Soul , at that Free-grace which hath delivered thee from so sad a Condition ! O fall down , and kiss the feet of Mercy that moved so freely and seasonably to thy rescue ! Let my heart be enlarged abundantly here . Lord , what am I , that I should be taken , and others left ? Reflect , O my Soul , upon the Conceptions and Births of Lusts , in the days of Vanity , which thou now blushest to own . O what black imaginations , hellish desires , vile affections , are lodged there ! Who made me to differ ? Or , how came I to be thus wounderfully separated ? Surely , it is by thy Free-grace , and nothing else , that I am what I am : And by that Grace I have escaped ( to mine own astonishment ) the corruption that is in the World through Lust. O that ever the holy God should set his eyes on such an one ; or cast a look of love towards me , in whom were Legions of unclean Lusts and Abominations ! THE POEM . My Soul 's the Sea , wherein from day to day , Sins like Leviathans do sport and play . Great Master-Lusts , with all the lesser fry , Therein increase . and strangely multiply . Yet strange it is not , sin so fast should breed , Since with this Nature I receiv'd the Seed And Spawn of every Species , which was shed Into its Caverns first , then nourished By its own native warmth ; which like the Sun , Hath quickned them , and now abroad they come , And like the Frogs of Aegypt creep and crawl Into the closest Rooms within my Soul. My Fancy swarms , for there they frisk and play , In Dreams by Night , and foolish Toys by day . My Iudgment 's clouded by them , and my Will Perverted , every corner they do fill . As Locusts seize on all that 's fresh and green , Vncloath the beauteous Spring , and make it seem Like drooping Autumn ; so my Soul , that first As Eden seem'd , now 's like a Ground that 's curst . Lord purge my Streams , and kill those Lusts that lie Within them ; if they do not , I must die . CHAP. IV. Seas purge themselves , and cast their filth ashore But Graceless Souls retain , and suck in more . OBSERVATION . SEas are in a continual motion and agitation ; they have their Flux and Reflux , by which they are kept from putrefaction : like a Fountain it cleanses it self , Isai. 57. 20. It cannot rest , but cast up mire and dirt ; whereas Lakes and ponds , whose Waters are standing , and dead , corrupt and stink . And it is observ'd by Seamen hat in the Southern parts of the World , where the Sea in more calm and setled , it is more corrupt and unfit for use ; so is the Sea of Sodom called , The Dead Sea , APPLICATION . Thus do regnerate Souls purify themselves , and work out corruption that defiles them , they cannot suffer it to settle there , 1 Iob 3. 3. He purifieth himself , even as he is pure . Keepeth himself , that the wicked one toucheth him not , 1 Iohn 5. 18. scil . Tacta qualitativo , with a Qualitative Touch , as the Load-stone toucheth Iron , leaving an Impression of its Nature behind it . They are Doves delighting in cleanness , Isai. 33. 15. He dispiseth the gain of opression , he shaketh his hands from holding of bribes , stoppeth his ears from hearing blood , and shutteth his eyes from seeing evil . See how all Senses and Members are guarded against sin : But it is quite contrary with the wicked ; there no principle of Holiness in them , to oppose or expel corruption . It lies in their hearts as Mud in a Lake or Well , which settles and corrupts more and more . Hence Ezec. 47. 11. their Hearts are compared to myrie or marish places , which cannot be healed , but are given to Salt : The meaning is , that the purest streams of the Gospel . which cleanse others , make them worse than before , as abundance of Rain will a myrie place . The reason is , because it meets with an obstacle in their souls ; so that it cannot run through them and be glorisied , as it doth in gracious Souls . All the means and endeavours used to cleanse them , are in vain ; all the grace of God they receive in vain : They hold fast deceit , they refuse to let it go , Jer. 8. 5. Sin is not in them as floating Weeds upon the Sea , which it strives to expel and purge out , but as Spots in the Leopard's Skin , Ier. 13. 21. or Letters fashioned and engraven in the very substance of Marble or Brass , with a pen of Iron , and point of a Diamond , Ier. 17. 1 , Or as Ivy in an old Wall , that hath gotten rooting into its very intrails . VVickedness is sweet in their mouths , they roul it under their tongues , Job 20. 12. No threats nor promises can divorcethem from it . REFLECTION . Lord ! this is the very frame of my heart , may the graceless Soul say : My corruptions quietly settle in me , my heart labours not against it : I am a stranger to that conflict which is daily maintained in all the Faculties of the regenerate Soul. Glorified Souls have no such conflict , because Grace in them stands alone , and is perfectly triumphant over all its opposites ; and graceless Souls can have no such conflict , because in them corruption stands alone , and hath no other principle to make opposition to it . And this is my case , O Lord : I am full of vain hopes indeed , but had I a living and wellgrounded hope to dwell for ever with so holy a God , I could not but be daily purifying my self . But O! what will the end of this be ? I have cause to tremble at that last and dreadfullest Curse in the Book of God , Rev. 22. 11. Let him that is filthy be filthy still . Is it not as much as if God should say , Let them alone , I will spend no more rods upon them , no more means shall be used about them ; but I will reckon with them for all together in another World ; O my Soul ! what a dismal reckoning will that be ! Ponder with thy self in the mean while , those terrible and awaking Texts , that if possible , this fatal issue may be prevented . See Isai. 1. 5. Hos. 4. 14. Jer. 6. 29 , 30 , Heb. 6. 8. THE POEM . My Heart 's no Fountain , but a standing Lake Of putrid Waters ; if therin I rake , By serious search , O! what a noysome smell , Like Exhalations rising out of Hell ; The stinking Waters pump'd up from the Hole , Are as perfumes to Sea-men : but my Soul Vpon the same account that they are glad , ( Its long continuance there ) is therefore sad . The Scripture saith , No Soul God's face shall see Till from such filthy Lusts it cleansed be . Yet though unclean , it may that way be rid , As Hercules the Augean Stable did . Lord turn into my Soul that cleansing Bloud , Which from my Saviour's side flow'd us a Flood . Flow , sacred , brim my Banks ; and flow Till you have made my Soul as white as Snow . CHAP. V. Sea-men fore-see a Danger , and prepare : Yet few of greater Dangers are aware . OBSERVATION HOW watchfull and quick sighted are Sea-men , to prevent Dangers ? If the Wind die away , and then fresh up Sourtherly ; or if they see the Sky hezy , they provide for a Storm : If by the Prospective-Glass they ken a Pirate at the greatest distance , they clear the Gun-room , prepare for fight , and bear up , if able to deal with him ; if not , they keep close by the Wind , make all the Sail they can , and bear away . If they suppose themselves by their reckoning near Land , how often do they sound ? And if upon a Coast with which they are unacquainted , how careful are they to get a Pilot that knows and is acquainted with it ? APPLICATION Thus watchful and suspicions ought we to be in Spiritual Concernmets . We should study , and be acquainted with Satan's Wiles and Policy : The Apostle takes it for granted , that Christians are not ignorant of his devices , 2 Cor. 2. 11. The Serpent's eye ( as one saith ) would do well in the Dove's head : The Devil is a cunning Pirate , he puts out false Colours , and ordinarily comes up to the Christan in the disguise of a friend . O the manifold depths and stratagems of Satan , to destroy Souls ! Though he have no Wisdom to do himself good , yet policy enough to do us mischiefe . He lies in ambush behind our lawful comforts and imployments : Yet for the most of men , how supine and careless are they , suspecting no danger ; Their Souls , like Laish , dwell carelesly ; their Senses unguarded . O what an easie prize and conquest doth the Devil make of them ! Indeed , if it were with us , as with Adam in innocency , or as it was with Christ in the days of his flesh ( who by reason of that overflowing fulness of Grace that dwelt in him , the purity of his Person , and the Hypostatical Union , was secured from the danger of all temptations ) the case then were otherwise ; but we have a Traytor within , Jam. 1. 14 , 15. as well as a Tempter without 1 Pet. 5. 8. Our adversary the Devil goes about as a roaring Lion , seeking whom he may devour . And like the Beasts of the Forest , poor Souls , lie down before him , and become his prey , All the lagacity , wit , policy and foresight of some Men , is summoned in to serve their Bodies , and secure their fleshly enjoyments . REFLECTION . Lord ! how doth the care , wisdom , and vigilancy of Men in temporal and external things , condemn my carelesness in the deep and dear concernments of my precious Soul ! What care and labour is there to secure a perishing life , liberty , or treasure ! When was I thus sollicitous for my Soul , though its value be inestimable , and its dangers far greater ? Self-preservation is one of the deepest Principles in Nature . There is not the poorest Worm or Flie , but will shun danger if it can : Yet I am so far from shunning those dangers to which my Soul lies continually exposed , that I often run it upon temptations , and voluntarily expose it to its enemies . I see , Lord , how watchful , Jealous and laborious thy People are , what Prayers , Tears , and Groans , searching of Heart , Mortification of Lusts , guarding of Senses : and all accounted too little by them . Have not I a Soul to save or lose eternally , as well as they ? Yet I cannot deny one fleshly lust , nor withstand one temptation . O , how am I convinced , and condemned ; not only by others care and vigilancy , but my own too , in lesser and lower matters ! THE POEM . I am the Ship , whose Bills of Lading come To more than Mans or Angels art can sum . Rich fraught with Mercies , on the Ocean , now I float , the dangerous Ocean I do plow. Storms rise , Rocks threaten , and in every Creek Pirates and Pickeroons their Prizes seek . My Soul should watch , look out , and use its Glass , Prevent Surprizals timely ; but alas ! Temptations give it chase , it 's grappled sure , And boared whilst it thinks it self secure . It sleeps like Jonah , in the dreadful'st storm , Although its case be dangerous and forlorn . Lord , rouze my drowsie Soul , lest it should knock And split it self upon some dangerous Rock . If it of Faith and Conscience shipwrack make , I am undone for ever : Soul , awake ! Till thou arrive in Heaven , watch and fear ; Thou mayst not say till then , the Coast is clear . CHAP. VI. How small a matter turns a Ship about ? Yet we against our Conscience stand it out . OBSERVATION IT is just matter of admiration , to see so great a body as a Ship is , and when under Sail too , before a fresh and strong Wind , by which it is carried , as the Clouds , with marvellous force and speed , yet to be commanded with ease , by so small a thing as the Helm is . The Scripture takes notice of it as a matter worthy our consideration , Jam. 3. 4 Behold also the ships , which though they be great , and driven of fierce winds ; yet they are turned about with a small Helm , whithersoever the Governour listeth . Yea , Aristotle himself , that Eagle ey'd Philosopher , could not give a reason of it , but looked upon it as a very marvellous and wounderful thing . APPLICATION . To the same use and office has God design'd Conscience in Man , which being rectified and regulated by the Word and Spirit of God , is to steer and order his whole Conversation . Conscience is as the Oracle of God , the Judge and Determiner of our Actions , whether they be good or evil ? and it lays the strongest obligatons upon the creature to obey its dictates , that is imaginable : For it binds under the reason and consideration of the most Absolute and Soveraign Will of the great God. So that as often as Conscience from the Word convinceth us of any sin or duty , it lays such a bond upon us to obey it , as no power under Heaven can relax , or dispense with . Angels cannot do it , much less Man ; for that would be to exalt themselves above God. Now therefore it is an high and dreadful way of sinning , to oppose and rebel against Conscience , when it convinces of sin or duty . Conscience sometimes reasons it out with Men , and shews them the necessity of changing their way and course ; arguing it from the clearest and most allowed Maxims of right Reason , as well as from the indisputable Soveraignty of God. As for instance : It convinceth their very Reason , that things of Eternal Duration , are infinitely to be preferred to all momentary and perishing things , Rom. 8. 18. Heb. 11. 26. And it is our duty to chuse them , and make all secular and temporary concernments to stand aside , and give place to them . Yet though Men be convinced of this , their stubborn Will stands out ▪ and will not yield up it self to the conviction . Further , It argues from this acknowledged truth , That all the delights and pleasures it this World , are but a miserable portion , and that it is the highest folly to adventure an immortal soul for them , Luke 9. 25. Alas , what remembrance is there of them in Hell ? They are as the waters that pass away . What have they left of all their mirth and jollity , but a tormenting sting ? It convinceth them clearly also that in matters of deep concernment , it is an high point of wisdom , to apprehend and improve the right seasons and opportunities of them Prov. 10. 5. He that gathers in summer is a wise Son. Eccles. 8. 5. A wise man's heart discerns both time and judgment . There is a season to every purpose , Eccles. 3. 1. viz. A nick of time , an happy juncture ; when if a Man strikes in , he doth his work effectually , and with much facility . Such Seasons Conscience convinceth the Soul of , and often whispers thus in its ear : Now , Soul , strike in close with this motion of the Spirit , and be happy for ever ; thou maist never have such a gale for Heaven any more . Now , though these be allowed Maxims of Reason , and Conscience inforce them strongly on the soul , yet cannot it prevail ; the prou'd stubborn Will rebels , and will not be guided by it . See Ephes. 2. 3. Iob 34. 37. Isai. 46. 12. Ezek. 2. 4. Ier. 44. 16. REFLECTION . Ah Lord ! such an heart have I had before thee ; thus obstinate , thus rebellious , so uncomptrolable by Conscience . Many a time hath Conscience thus whispered in mine ear ; many a time hath it stood in my way , as the Angel did in Balaams , or the Cherubims that kept the way of the Tree of Life , with flaming swords turning every way . Thus hath it stood to oppose me in the way of my Lusts. How often hath it calmly debated the Case with me alone ? And how sweetly hath it expostulated with me ? How clearly hath it convinced of sin , danger , duty , with strong demonstration ? How terrible hath it menaced my soul , and set the point of the threating at my very breast ? And yet my head-strong affections will not be remanded by it . I have obeyed the voice of every lust and temptation . Tit. 3. 3. But Conscience hath lost its Authority with me ▪ Ah Lord ! what a sad condition am I in , both in respect of sin and misery ? My sin receives dreadful aggravations ; for rebellion and presumption are hereby added to it . I have violated the strongest bonds that ever were laid upon a Creature . If my Conscience had not thus convinced and warned , the sin had not been so great and crimson-coloured , Iam. 4. 17. Ah! this is to sin with an high hand , Numb . 15. 30. to come near to the great and unpardonable trasgression , Psal. 19. 13. O how dreadful a way of sinning is this , with opened eyes ! And as my sin is thus out of measure sinful so my punishment will be out of measure dreadful , if I persist in this rebellion . Lord , thou hast said , Such shall be beaten with many stripes , Luke 12. 48. Yea , Lord , and if ever my Conscience , which by rebellion is now grown silent , should be in judgment awakened in this life , Oh what an Hell should I have within me ! how would it thunder and roar upon me , and surround me with terrors ! Thy word assures me , that no length of time can wear out of its memory what I have done , Gen. 42. 21. No violence or force can suppress it , Mat. 27. 4. No greatness of power can stifle it ; it will take the mightiest Monarchy by the throat , Exod. 10. 16. Dan. 5. 6. No musick , pleasures , or delights , can charm it Iob. 20. 22. O Conscience ! thou art the sweetest friend , or the dreadfullest enemy in the World ; Thy Consolations are incomparably sweet , and thy terrours insupportable . Ah let me stand it out no longer against Conscience ; the very Ship in which I sail , is a confutation of my madness , that rush greedily into sin against both Reason and Conscience , and will not be commanded by it ; Surely , O my Soul , this will be bitterness in the end . THE POEM . A Ship of greatest burden will obey The Rudder ; he that sits at Helm may sway And guide its motion : If the Pilot please , The Ship bears up against both Wind and Seas , My Soul 's the Ship , Affections are its Sails , Conscience the Rudder . Ah! but Lord what ails My naughty heart , to shuffie in and out , When its convictions bid it tack about ? Temptations blow a counter-blast , and drive The Vessel where they please , though Conscience strive . And by its strong perswasions , it would force My stubborn Will to steer another course . Lord , if I run this course , thy Word doth tell How quickly I must needs arrive at Hell. Then rectifie my Conscience , change my Will ; Fan in thy pleasant Gales , my God , and fill All my affections ; and let nothing carry My Soul from its due course or make it vary ; ●hen if the Pilots work thou wouldst perform , 〈◊〉 should bear bravely up against a storm . CHAP. VII . Through many fears and dangers Sea-men run But all 's forgotten when they do return . OBSERVATION WE have an elegant and lively description of their fears and dangers , Psal. 107. 25 , 26 , 27. He commandeth and raiseth the stormy Winds , which listeth up the Waves thereof : They mount up to Heaven , they go down again to the depths ; their soul is melted because of trouble ; they reel to and fro , they stagger like a drunken 〈◊〉 ; they are at their wits end . Or , as it is in the Hebrew , All Wisdom is swallowed up . Suitable to which is that of the Poet. Rector in incerto est , nec quid fugiative petotive Invenit , ambiguis ars stupet ipsa malis . Ovid. The Pilot knows not what to chuse or flee , Art stands amaz'd in ambiguity . O what strange and miraculous Deliverances have many Sea-men had ? How often have they yielded themselves for dead Men , and verily thought the next Sea would have swallowed them up ? How earnestly then do they cry for Mercy ? And like the Cymbrians , can pray in a storm , though they regarded i● not at other times , Psal. 107. 28. Iona 1. 5 , 6. APPLICATION . These dreadful storms do at once discover to u● the mighty Power of God in raising them , and th● abundant Goodness of God in preserving poor Creatures in them . 1. The Power of God is graciously manifested i● raising them : The Wind is one of the Lord's Wonders Psal. 107. 24 , 25. They that go down to the Sea , see the works of the Lord , and his [ wonders ] in the deep ; for he commandeth and raiseth the stormy winds . Yea , Verse 18. God appropriates it as a peculiar work of his ; He causeth [ His wind to hlow . ] Hence , He is said in Scripture , to bring them forth of his treasury , Psal. 137. 7. There they are locked up and reserved , not a gust can break forth , till he command and call for it to go and excute his pleasure : Yea , He is said to hold them in his fist , Prov. 30. 4. What is more uncapable of holding than the Wind ; yet God holds it , Although it be a strong and terrible creature , He controuls and rules it . Yea , the Scripture sets forth who God , As riding upon the wings of the wind , Psal. 18. 10. It is a borrowed speech from the manner of Men , when they would shew their pomp and greatness , ride upon some stately Horse or Chario : so the Lord to manifest the greatness of his Power , rides upon the Wings of the wind , and will be admired in so terrible a creature . And no less of his glorious Power appears in remanding them , than in raising them . The Heathens ●scribe this power to their god Aeolus ; but we know this is the Royalty and sole Prerogative of the true God , who made Heaven and Earth ; it is He that makes the storm a clam , Psal , 107. 29. And it is He that shifts and changes them from Point to Point as He pleaseth ; for he hath appointed them their Cir●uits , Eccles. 1. 6. The winds goeth towards the South , ●nd turneth about unto the North ; it whirleth about continually , and returneth again according to its Circuits . 2. And as we should adore his Power in the winds , 〈◊〉 ought we to admire his Goodness in preserving Men in the height of all their fury and violence . O what a marvellous work of God is here ! That Men ●●ould be kept in a poor weak Vessel , upon the wild and stormy Ocean , where the Wind hath its full stroke upon them , and they are driven before it as a wreck upon the Seas ; yet , I say , that God should preserve you there , is a work of infinite goodness and power . That those Winds which do rend the very Earth , Mountains , and Rocks , 1 Kings 29. 11. Breaks the Cedars , yea , the Cedars of Lebanon , shakes the VVilderness and makes the Hinds , to calve : which Naturalists say , bring forth with greatest difficulty , Psal. 29. 5 , 8 , 9. Surely your preservation in such Tempests , is an astonishing work of Mercy . O how dreadful is this Creature , the Winds , sometimes to you ? And how doth it make your hearts shake within you ? If but a Plank spring , or a Bolt give way , you are all lost . Sometimes the Lord for the magnifying of the riches of his goodness upon you , drives you to such exigencies , that , as Paul speaks in a like case , Acts 17. 20. All hopes of being saved is taken away : Nothing but Death before your eyes . The Lord commands a Wind out of his Treasury , bids it go and lift up the terrible Waves ; look you in upon the shore , and drive you upon the Rocks , so that no Art can save you ; and then sends you a piece of Wreck , or some other means to land you safe : And all this to give you an experiment of his goodness and pity , that you may learn to fear that God , in whose hand your Soul and Breath is . And it may be for present , your hearts are much affected : Conscience works strongly , it smites you for sins formerly committed , such cannsels of Ministers or Relations slighted . Now , saith Conscience , God is come in this storm to reckon with thee for these things . But alas , all this is but a morning-dew ; no sooner is that storm without allayed , but all is quiet within too . How little of the goodness of God abides kindly and effectually upon the heart ? REFLECTION . How often hath this glorious power and goodness of God passed before me in dreadful storms and tempests at Sea ? He hath uttered his Voice in those stormy Winds , and spoken in a terrible manner by them ; yet how little have I been affected with it ? The Lord hath his way in the whirlwind , and in the storm , Nah. 1. 3. To some he hath walked in ways of Judgment and Wrath , sending them down in a moment to Hell ; but to me in a way of forbearance and mercy . Ah , how often have I been upon the very brink of Eternity ? Had not God shifted or allaid the Wind , in a moment , I had gone down into Hell. What workings of Conscience were at present upon me ? And what terrible apprehensions had I then of my eternal condition ? What Vows did I make in that distress ? and how earnestly did I then beg for Mercy ? But Lord , though thy Vows are upon me , yet have I been the same ; yea , added to , and filled up the measure of my sins . Neither the bonds of Mercy thou hast laid upon me , nor the sacred and solemn Vows I have laid upon my self , could restrain me from those ways of iniquity , which then appeared so dreadful to me . Ah Lord , what an heart have I ? What love , pity , and goodness have I sinned against ? If God had but respited Judgment so long what a mercy were it ! Sure I am , the damned would account it so ; but to give me such a space to repent , Ah what an invaluable Mercy is this ! And do I thus requite the Lord , Deut. 32. 6. and pervert and abuse his goodness thus ? Surely , O my Soul , if this be the fruit of all thy preservations , they are rather reservations to some further and sorer judgment . How dreadfully will Justice at last avenge the Quarrel of abused Mercy ? Iosh. 24. 20. How grievously did God take it from the Israelites , that they provoked him at the Sea , even at the Red Sea ? Psal. 106. 7. where God had wrought there deliverance in such a miraculous way . Even thus have I sinned after the similitude of there transgressions ; not onely against the Laws of God , but against the Love of God. In the last storm he shot off his VVarning-piece ; in the next , he may discharge his Murdering-piece against my Soul and body . O my Soul ! hath he given thee such deliverances as these , and darest thou again break his Commandments ; Ezra 9. 13 , 14. O let me pay the Vows that my lips have uttered in my distress , lest the Lord recover his glory from me in a way of Judgment . THE POEM . The Ship that now sails trim before a Wind , E're the desired Port it gains , may find A tedious passage : Gentle Gales a-while , Do fill its Sails , the flattering Seas do smile , The Face of Heaven is bright , on every side The wanton Porpice tumbles on the Tide . Into their Cahbins now the Sea-men go , And then turn out again , with , What chear ho ? All on a sudden darkned are the Skies , The Lamp of Heaven abscur'd , the Winds do rise ; Waves s●ell like Mountains : Now their Courage flags , The Masts are crackt , the Canvas torn to rags . The Vessel works for life ; anon one cries , The Main mast's gone by th' Board : another plies The ●ump , until a third do strike them blank With , Sirs , prepare for Death , w' have sprung a Plank . Now to their Knees they go , and on this wise They beg for Mercy with their loudest Cries : Lord , save us but this once , and thou shalt see What Persons for the future we will he : Our former ●im's mis-spent , but with a Vow VVe will engage , if thou wilt save us now ; To mend what is amiss . The gracious Lord , Inclin'd to pity , takes them at their word ; The VVinds into their Treasures he doth call , Rebukes the stormy Sea , and brin●s them all To their desired Haven : once ashore , And then their Vows are ne'r remembred more . Thus Souls are shipwrackt , tho the Bodies live , Vnless in time thou true Repentance give . CHAP. VIII . The Navigator shifts his Sails , to take All VVinds , but that which for his Soul doth make . OBSERVATION . THE Mariner wants no Skill and wisdom to improve several Winds , and make them serviceable to his eud ; A bare side-wind , by his skill in shifting and managing the Sails , will serve his turn : He will not lose the advantage of one breath or gale that may be useful to him , I have many times wonder'd to see two Ships failing in a direct counter-motion , by one and the same wind . Their skill and wisdom herein is admirable . APPLICATION . Thus prudent and skilful are Men in secular and lower matters , and yet how ignorant and unskilful in the great and everlasting affairs of their Souls ! All their Invention , Judgment , Wit , and Memory seem to be prest for the service of the flesh . They can learn an Art quickly , and arrive to a great deal of exactness in it ; but in soul-matters , no knowledge at all . They can understand the Aequator , Meridian , and Horizon : By the first they can tell the Latitude of any place , South or North , measuring it by the degrees in the Meridian ; by the second , they can tell you the Longitude of a place , East and West , from the Meridian , measuring it by the degrees of the Aequator : And by the third , they can discern the divers risings and settings of the Stars . And so in other Arts and Sciences , we find men endowed with rare abilities , and singular sagacity . Some have piercing Apprehensions , solid Judgments , stupendious Memories , rare Invention , and excellent elocution : But put them upon any spiritual pernatural matter , and the weakest Christian , even a babe in Christ , shall excel them therein , and give a far better account of Regeneration , the Work of Grace , the Life of Faith than these can . 1 Cor. 1. 26. Not many wise men after the flesh , &c. But God hath chosen the ●oolish things of this world , &c. REFLECTION . How inexcusable then art thou , O my Soul ! and how mute and confounded must thou needs stand before the bar of God , in that great day ? Thou hadst a Talent of natural parts committed to thee , but which way have they been improved ? I had an Understanding indeed , but it was not sanctified ; a Memory , but it was like a Sieve , that let go the Corn , and retain'd nothing but Husks and Chaff ; Wit and Invention , but alas none to do my self good . Ah! how will these rise in judgment against me , and stop my mouth ! What account shall I give for them in that day ? Again : Are men ( otherwise prudent and skillful ) such sots and fools in spiritual things ? Then let the poor weak Christian , whose natural parts are blunt and dull , admire the riches of God's Free grace to him . O what an astonishing consideration is this ! That God should pass by Men of the profoundest Natural parts , and chuse me , even poor me , whose Natural Faculties and Endowments , compared with theirs , are but as Led to Gold ! Thus under the Law he past by the Lion and Eagle , and chose the Lamb and Dove . O , how should it make me to advance Grace , as Christ doth upon the same account , Matth. 11. 25. I thank thee , Father , Lord of Heaven and Earth , that thou hast hid these things from the wise and prudent , and revealed them to babes . And let it ever be an humbling consideration to me ; For who made me to differ ? Is not this one principal thing God aims at , in calling such as I am ; that boasting may be excluded , and himself alone exalted ? THE POEM . One thing doth very much affect my mind , To see the Sea-man husband every Wind ; With exc'llent Art he shifts the Sails and knows How to improve the barest VVind that blows . If a direct or fore-right gale he want , A side-wind serves his turn , tho' ne'r so scant , And will not this one day in judgment rise Against your Soul ? Ah! can you be so wise In smaller matters ; what , and yet not know How to improve fresh gales of Grace that blow ? Fast mor'd in sin your wind-bound Souls can lie , And let these precious gales rise , blow , and die . Sometimes on your Affections you may feel Such gracious breathings : Ab , but hearts of steel , They move you not , nor cause you to relent , Though able , like Elijah's VVind , to rent The Rocks asunder : If you do not prize Those breathings , other VVinds will shortly rise , And from another quarter ; those once gone , Then next look out for an Euroclydon . A dreadful storm : how soon no Man can tell ; But when it comes , 't will blow such Souls to Hell. CHAP. IX . If Sea-men lose a gale , there they may lie : The Soul , when once becalm'd , in sin may die . OBSERVATION . SEa-men are very watchful to take their opportunity of Wind and Tide ; and it much concerns them so to be : The neglect of a few hours , sometimes loses them their passage , and proves a great detriment to them . They know the Wind is an uncertain variable thing ; they must take it when they may ; they are unwilling to lose one flow , or breath , that may be serviceable to them . If a prosperous Gale offer , and they not ready , it repents them to lose it , as much as it would repent us to see a Vessel of good Wine or Beer tapt and run waste . APPLICATION . There are also seasons and gales of Grace for our Souls ; golden opportunities of Salvation afforded to men , the neglect of which proves the loss and ruine of Souls . God hath given unto men a day of Visitation , which he hath limited , Heb. 4. 7. and keeps an exact account of every Year , Month , and Day , that we have enjoyed it , Luke 13. 7. Ier. 25. 3. Luke 19. 42. The longest date of it can be but the time of this Life : This is our day to work in , Iob 9. 4. and upon this small wyre , the weight of Eternity hangs . But sometimes the season of Grace is ended , before the night of Death comes ; the accepted time is gone , men frequently out-live it , Luke 19. 44. 2 Cor. 6. 2. Or , if the outward means of Salvation be continued , yet the Spirit many times withdraws from those means , and ceases any more to strive with Men ; and then the Blessing , Power and Efficacy is gone from them , and instead thereof a Curse seizeth the Soul , Heb. 6. 7 , 8. and Ier. 6. 29. Therefore it is a matter of high importance to our Souls , to apprehend these seasons . How pathetically doth Christ bewail Ierusalem , upon this account ? Luke 19. 42. O that thou hadst known , at least in this thy day , the things of thy peace ! but now they are hid from thine eyes . If a company of Sea-men be set a-shore upon some remote , uninhabited Island , with this advice , to be a-board again exactly at such an hour , else they must be left behind : How doth it concern them to be punctual in their time ? The lives of those men depend upon a quarter of an hour . Many a Soul hath perished eternally ( the Gospel leaving them behind in their sins ) because they knew not the time of their Visitation . REFLECTION . What golden Seasons for Salvation hast thou enjoyed , O my Soul ? What Halcyon-days of Gospel-light and Grace hast thou had ? How have the precious Gales of Grace blown to no purpose upon thee ! and the Spirit waited and striven with thee in vain ? The Kingdom of Heaven ( being opened in the Gospel-dispensations ) hath suffered violence . Multitudes have been pressing into it in my days , and I my self have sometimes been almost perswaded , and not far from the Kingdom of God : I have gone as far as conviction of sin and misery ; yea , I have been carried by the power of the Gospel , to resolve and purpose to turn to God , and become a new Creature ; but sin hath been too subtil and deceitful for me : I see , my resolutions were but as an early Cloud , or Morning-Dew ; and now my heart is cold and dead again , setled upon its Lees. Ah! I have cause to fear and tremble , lest God hath left me under that Curse , Rev. 20. 11. Let him that is filthy , be filthy still . I fear I am become as that myrie place , Ezek. 47. 11 ▪ that shall not be healed by the streams of the Gospel , but given to salt , and cursed into perpetual barrenness . Ah Lord , wilt thou leave me so ! and shall thy Spirit strive no more with me ? Then it had been good for me that I had never been born . Ah , if I have trifled out this Season , and irrecoverably lost it , then I may take up that lamentation , Ier. 8. 20. and say , My Harvest is past , my Summer is ended , and I am not saved . Every Creature knows its time , even the Turtle , Crane , and Swallow , know the time of their coming , Ier. 8. 7. How brutish am I , that have not known the time of my Visitation ! O thou that art the Lord of Life and Time , command one gracious Season more for me , and make it effectual to me , before I go hence , and be seen no more ! THE POEM . A fresh and whisking Gale presents to day , But now the Ship 's not ready ; Winds must stay , And wait the Sea-mens leisure . Well , to morrow They will put out ; but then , unto their sorrow , That Wind is spent , and by that means they gain Perchance a Month's Repentance , if not twain . At last another offers , now they 're gone ; But e're they gain their Port , the Market's done . For every work and purpose under Heaven , A proper time and season God hath given . The Fowls of Heaven , Swallow , Turtle , Crane , Do apprehend it , and put us to shame . Man hath his season too : but that mis-spent , There 's time enough his folly to repent . Eternity's before him , but therein No more such golden hours as these have been . When these are past away , then you shall find That Proverb true , Occasion 's bald behind . Delays are dangerous ; see that you discern Your proper seasons . O that you would learn This Wisdom from those Fools that comes too late With fruitless cries , when Christ has shut the gate . CHAP. X. By Navigation one place stores another ; And by Communion we must help each other . OBSERVATION . THE most wise God hath so dispenced his Bounty to the several Nations of the World , that one standing in need of anothers Commodities , there might be a sociable Commerce and Traffick maintaintain'd amongst them all , and all combining in a common League , may , by the help of Navigation , exhibit mutual succours to each other . The Staple-Commodities proper to each Country , I find thus expressed by the Poet , Bart. Coll. Hence come our Sugars from Canary Isles , From Candy Currans , Muskadels , and Oyls ; From the Moluccoes , Spices ; Balsamum From Aegypt ; Odours from Arabia come ; From India Gums , rich Drugs and Ivory ; From Syria Mummy ; Black , Red Ebony From burning Chus ; from Peru , Pearl and Gold ; From Russia Furs , to keep the Rich from Cold. From Florence Silks ; from Spain Fruit , Saffron , Sacks ; From Denmark Amber , Cordage , Firs , and Flax ; From Holland Hops ; ●orse from the Banks of Rhine ; From England VVool : all Lands , as God distributes , To the VVorld's Treasure pay their sundry Tributes . APPLICATION . Thus hath God distributed the more rich and precious Gifts and Graces of his Spirit among his People : Some excelling in one Grace , some in another , though every Grace , in some degree , be in them all ; even as in Nature , though there be all the Faculties in all , yet some Faculties are in some more lively and vigorous than in others ; some have a more vigorous eye ▪ others a more ready ear , others a more voluable tongue ; so it 's in Spirituals . Abraham excell'd in Faith , ●ob in Patience , Iohn in Love. These were their peculiar excellencies . All the elect Vessels are not of one quantity ; yet even those that excel others in some particular Grace , come short in other respects of those they so excelled in the former , and may be much improv'd by converse with such as in some respects are much below them . The solid , wise , and judicious Christian may want that liveliness of affections , and tenderness of heart , that appears in the weak ; and one that excels in gifts and utterance , may learn Humility from the very Babes in Christ. And one principal Reason of this different distribution , is to maintain fellowship among them all , 1 Cor. 12. 21. The Head cannot say to the Feet I have no need of you . As in a Family , where there is much business to be done , even the little Children bear a part , according to their strength , Jer. 7. 18. The children gather wood , the fathers kindle the fire , the women knead the dough . So in the Family of Christ , the weakest Christian is serviceable to the strong . There be precious Treasures in these Earthen Vessels , for which we should trade by mutual communion . The preciousness of the Treasure , should draw out our desires and endeavours after it ; and the consideration of the brittleness of those Vessels in which they are kept , should cause us to be the more expeditious in our trading with them , and make the quicker Returns : For when those Vessels ( I mean the Bodies of the Saints ) are broken by Death , there is no more to be gotten out of them . That Treasure of Grace which made them such profitable , pleasant . and desirable companions on Earth , then Ascends with them into Heaven , where every Grace receives its adolescence and perfection : And then , though they be Ten thousand times more excellent and delightful than ever they were on Earth , yet we can have no more communion with them , till we come to Glory our selves . Now therefore it behoves us to be enriching our selves by communication of what God hath dropt into us , and improvement of them ; as one well Notes . We should do by Saints , as we use to do by some choice Book lent us for a few days , we should fix in our Memories , or transcribe all the choice . Notions we meet with in it , that they may be our own when the Book is called for , and we can have it no longer by us . REFLECTION . Lord , How short do I come of my Duty in communicating to , or receiving good by others ! My Soul is either empty and barren , or if there be any Treasure in it , yet it is but as a Treasure locked up in some Chest , whose Key is lost , when it should be open'd for the use of others . Ah Lord ! I have sinned greatly , not only by vain words , but sinful silence . I have been of little use in the World. How little also have I gotten by communion with others ? Some , it may be , that are of my own size , or judgment , or that I am otherwise obliged to , I can delight to converse with : But O , where is that largeness of heart , and general delight I should have to , and in all thy People ? How many of my old dear Acquaintance are now in Heaven , whose Tongues were as Choice silver , while they were here , Prov. 10. 20. And , blessed Souls , how communicative were they of what thou gavest them ? O what an improvement had I made of my Talent this way , had I been diligent ! Lord pardon my neglect of those sweet and blessed advantages . O let all my delight be in thy Saints , who are the excellent of the earth . Let me never go out of their company , without an heart more warmed , quickned , and enlarged , than when I came amongst them . THE POEM . To several Nations God doth so distribute His bounty , that each one must pay a tribute Vnto each other . Europe cannot vaunt , And say , Of Africa I have no want . America and Asia need not strive , Which of it self can best subsist and live . Each Countries want , in something , doth maintain Commerce betwixt them all . Such is the aim And end of God , who doth dispense and give More Grace to some , their Brethren to relieve . This makes the Sun Ten thousand times more bright , Because it is diffusive of its Light , Its Beams are gilded gloriously ; but then This property doth gild them o're agen . Should Sun , Moon , Stars , impropriate all their light , What dismal darkness would the World benight ? On this account Men hate the Vermine brood , Because they take in much , but do no good . What harm , if I at yours my Candle light ? Except thereby I make your Room more bright . He that , by Pumping , sucks and draws the Spring , New streams , and sweeter , to that Well doth bring . Grace is a Treasure in an Earthen Pot ; When Death hath dasht it , no more can be got Out of that Vessel : Then while it is whole , Get out the Treasure to enrich your Soul. CHAP. XI . The Rocks abide , though Seas against them rage ; So shall the Church , which is God's Heritage . OBTERVATION . THE Rocks , though scituate in the boisterous and tempestuous Ocean , yet abide firm and immovable from Age to Age : The impetuous Waves dash against them with great violence , but cannot remove them out of their place . And although sometimes they wash over them , and make them to disappear , yet there they remain fixt and impregnable . APPLICATION . This is a lively Emblem of the condition of the Church , amidst all dangers and oppositions wherewith it is encountred and assaulted in this World. These Metaphorical Waves roar and beat with violence against it , but with as little success as the Sea against the Rocks , Matth. 16. 18. Vpon this Rock will I build my Church , and the [ gates ] of Hell shall not prevail against it . The Gates of Hell , are the power and policy of Hell ; for it is conceived to be an allusive speech to the Gates of the Iews wherein their Ammunition for War was lodged , which also were the Seats of Judicature , there sate the Judges : but yet , these Gates of Hell shall not prevail . Nay , this Rock is not only invincible in the midst of their violence , but also breaks all that dash against it , Zech 12. 3. In that day I will make Jerusalem a burthensome stone for all people : all that burden themselves with it , shall be cut in pieces , though all the people of the Earth be gathered together against it . An Allusion to one that assays to roul some great stone against the Hill , which at last returns upon him , and crushes him to pieces . And the reason why it is thus firm and impregnable , is not from it self ; for alas ; so considered , it is weak , and obnoxious to ruine ; but from the almighty Power of God , which guards and preserves it day and night , Psal. 46. 5 , 6. God is in the midst of her , she shall not be moved : God shall help her , and that right early . Vatab. Dum espieit mane . When the morning appears . Which notes ( saith Calvin ) God's assiduous and constant help and succour , which is extended in all dangers , as constantly as the Sun arises . And this assiduous succour to his people , and their great security thereby , is set forth in the Scriptures by a pleasant variety of Metaphors and Emblems , Zech. 2. 5. I ( saith the Lord ) will be a VVall of Fire round about it . Some think this phrase alludes to the Cherubims , that kept the way of the Tree of Life with flaming swords : Others , to the fiery Chariots round about Datham , where Elisha was : but most think it to be an allusion to an ancient custom of Travellers in the Desarts ; who to prevent the assaults of wilde Beasts in the night , made a Circular fire round about them , which was as a Wall to them . Thus will God be to his people , a wall of fire , which none can scale . So Exod. 3. 3 , 4 , 5. We have an excellent Emblem of the Churches low and dangerous condition , and admirable preservation . You have here , both a Marvel and a Mystery : The Marvel was to see a bush all on fire , and yet not consumed . The Mystery is this : the Bush represented the sad condition of the Church in Egypt ; the Fire flaming upon it , the grievous Afflictions , troubles , and bondage it was in there ; the remaining of the Bush unconsumed , the strange and admirable preservation of the Church in those troubles . It lived there as the three noble Iews , untouched in the midst of a burning fiery Furnace : And the Angel of the Lord in a flame of fire in the midst of the Bush , was nothing else but the Lord Iesus Christ , powerfully and graciously present with his people , amidst all their dangers and sufferings . The Lord is exceeding tender over them , and jealous for them , as that Expression imports , Zech. 2. 8. He that touches you , toucheth the apple of mine eye . He that strikes at them , strikes at the Face of God ; and at the most excellent part of the Face , the Eye ; and at the most tender and precious part of the Eye , the Apple of the Eye . And yet ( as a Learned Modern observes ) this people of whom he uses this tender and dear expression , were none of the best of Israel neither ; but the residue that staid behind in Babilon , when their Brethren were gone to reb●ild the Temple ; and yet over these , is he as tender , as a man is over his eye . REFLECTION . And is the security of the Church so great ! and its preservation ●o admirable , amidst all Storms and Tempests ! Then why art thou so prone and subject to despond , O my Soul , in the day of Sions trouble ? Sensible thou wast , and oughtest to be ; but no reason to hang down the head through discouragement , much less to forsake Sion in her distress , for fear of being ruined with her . What David spake to Abiathar , 1 Sam. 22. 23. that may Sion speak to all her Sons and Daughters in all their distresses : Though he that seeketh thy life , seeketh mine also ; yet with me shalt thou be in safeguard . God hath intail'd great Salvation and Deliverances upon Sion ; and blessed are all her Friends and Favourers ; the Rock of ages is its defence . Fear not therefore , O my Soul , though the Hills be removed out of their place , and cast into the midst of the Sea. O let my Faith triumph , and my Heart rejoyce upon this ground of comfort . I see the same Rocks now , and in the same place and condition they were many years ago . Though they have endured many storms , yet there they abide ; and so shall Sion , when the proud waves have spent their fury and rage against it . THE POEM . Mesopotamia , s●●tuate in the Seas , May represent the Church , or if you please , A Rock , o're which the Waves do wash and swill , May figure it ; chuse either , which you will. Winds strive upon those Seas , and make a noise , The lofty Waves sometimes lift up their voice , And swelling high , successively do beat VVith violence against it , then retreat . They break themselves , but it abides their shock ; And when their Rage is spent there stands the Rock . Then they are out , that do affirm and vote , Peace , Pomp , and Splendour is the Churches Note . And they deserve no less reproof , that are In Zion's Troubles ready to despair . This Rock amidst far stronger Rocks doth lie , VVhich are its fence , so deep , so thick , so high , They cann't be batterr'd , scal'd , or undermin'd : And these , environ'd by them , daily find Their Bread ascertain'd ; VVaters too secur'd Then shout and sing , ye that are thus Immur'd . CHAP. XII . VVhat Dangers run they for a little gains , VVho , for their Souls , would ne'r take half the pains ! OBSERVATION . HOw exceeding solicitous and adventurous are Sea-men for a small portion of the World ? How prodigal of strength and life for it ? They will run to the ends of the Earth , engage in a Thousand dangers , upon the hopes and probability of getting a small Estate . Per mare per terras , per mille pericula currunt . Hopes of gain makes them willing to adventure their liberty , yea , their life ; and encourages them to endure Heat , Cold , and Hunger , and a Thousand streights and difficulties , to which they are frequently exposed . APPLICATION . How hot and eager are Mens affections after the World ? And how remiss and cold towards things eternal ? They are careful , and troubled about many things , but seldom mind the great and necessary matters , Luke 10. 40. They can rise early , go to bed late , eat the bread of carefulness : But when did they so deny themselves for their poor Souls ? Their heads are full of designs and projects to get or advance an Estate : VVe will go into such a City , continue there a year , and Buy and Sell , and get gain , Jam. 4. 13. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Master-design , which engrosseth all their time , studies and contrivances . The Will hath past a Decree for it , the Heart and Affections are fully let out to it , They will be rich , 1 Tim. 6. 9. This Decree of the Will , the Spirit of God takes deep notice of it ; and indeed it is the clearest and fullest discovery of a Man's portion and condition : For , look what is highest in the estimation , first and last in the thoughts , and upon which we spend our time and strength with delight ; certainly , that is our Treasure , Mat. 6. 20 , 21. The Heads and Hearts of Saints are full of solicitous cares and fears about their Spiritual Condition : The great design they drive on , to which all other things are but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] things on the by , is to make sure their Calling and Election . This is the [ Pondus , ] the weight and byass of their Spirit : if their hearts stray and wander after any other thing , this reduces them again . REFLECTION . Lord , this hath been my manner from my Youth , may the Carnal minded Man say ; I have been labouring for the Meat that perisheth ; disquieting my self in vain , full of designs and projects for the World , and unwearied in my endeavours to compass an earthly treasure ; yet therein I have either been checkt and disappointed by Providence ; or if I have obtained , yet I am no sooner come to enjoy that Content and Comfort I promised my self in it , but I am ready to leave it all , to be stript out of it by Death , and in that day all my thoughts perish . But in the mean time What have I done for my Soul ? When did I ever break a Night's sleep , or deny and pinch my self for it ? Ah fool that I am ! to nourish and pamper a vile Body , which must shortly lie under the Clods , and become a loathsome Carkass ; and , in the mean time , neglect and undo my poor Soul , which partakes of the Nature of Angels , and must live for ever . I have kept others Vineyards , but mine own Vineyard I have not kept : I have been a perpetual drudge and slave to the World ; in a worse condition hath my Soul been , than others that are Condemned to the Mines . Lord change my Treasure , and change my Heart : O let it suffice that I have been thus long labouring on the fire , for very vanity . Now gather up my heart and affections in thy self , and let my great design now be , to secure a special interest in thy Blessed Self , that I may once say , To me to live is Christ. THE POEM . The Face of Man imprest and stampt on Gold , VVith Crown and Royal Scepters we behold . No wonder that an humane Face it gains , Since Head , Heart , Soul , and Body it obtains . Nor is it strange a Scepter it should have , That to its Yoke the World doth so enslave . Charm'd with its chinking Note , away they go Like Eagles to the Carcass , ride and row . Through worlds of hazards foolish creatures run That into its embraces they may come . Poor Indians in the Mines my heart condoles , But seldom turns aside to pity Souls , Which are the slaves indeed , that toyl and spend Themselves upon its service . Surely , Friend , They are but Sextons to prepare and make Thy Grave within those Mines , whence they do take And dig their Ore. Ah! many Souls , I fear , Whose Bodies live , yet lie entombed there . Is Gold so tempting to you ? Lo , Christ stands , VVith length of days , and riches in his hands . Gold in the fire tried he freely proffers ; But few regard or take those Golden Offers . CHAP. XIII . Millions of Creatures in the Seas are fed : Why then are Saints in doubt of daily bread ? OBSERVATION . THere are multitudes of Living Creatures in the Sea. The Psalmist saith , There are in it things creeping innumerable , both small and great beasts , Psal. 104. 25. And we read , Gen. 1. 20. that when God blessed the Waters he said , Let the Waters bring forth abundantly , both Fish and Fowl , that move in it , and fly about it . Yet all those multitudes of Fish and Fowl , both in Sea and Land , are cared and provided for , Psal. 145. 15 , 16. Thou givest them their meat in due season ; thou openest thy hand , and satisfiest the desire of every living thing . APPLICATION . If God take care for the Fishes of the Sea , and the Fowls of the Air , much more will he care and provide for those that fear him . When the poor and needy seeketh water , and there is none , and their tongue faileth for thirst ; I the Lord will hear them , I the God of Israel will not forsake them , Isai. 41. 17. Take no thought for your life ( saith the Lord ) what ye shall eat , or what ye shall drink ; or for the body , what ye shall put on : Which he backs with an Argument from God's Providence over the Creatures , and enforceth it with a [ much rather ) upon them , Matth. 6. 25 , 31. God would have his people be without carefulness ( i. e. ) anxious care , 1 Cor. 7. 32. And to cast their care upon him , for he careth for them , 1 Pet. 5. 7. There be two main Arguments suggested in the Gospel , to quiet and satisfie the hearts of Saints in this particular : The one is , that the Gift of Jesus Christ amounts to more than all these things come to ; yea , in bestowing him , he has given that which virtually and eminently comprehends all these inferiour mercies in it , Rom. 8. 32. He that spared not his own Son , but delivered him up for us all ? how , shall he not with him freely give us all things ? And 1 Cor. 3. 22. All things are yours , and ye are Christ's , and Christ is God's . Another Argument is , That God gives these Temporal Things to those he never gave his Christ unto , and therefore there is no great matter in them : Yea , to those , which in a little while , are to be thrust into Hell , Psal. 17. 14. Now , if God cloath and feed his enemies , if ( to allude to that , Luke 12. 28. ) he cloath this Grass , which to day is in its pride and glory in the Field , and to morrow is cast into the Oven , into Hell. How much more will he cloath and provide for you that are Saints ? This God that feeds all the Creatures , is your Father , and a Father that never dies ; and therefore you shall not be as exposed Orphans , that are the Children of such a Father . For he hath said , I will never leave you , nor forsake you , Heb. 13. 3. I have read of a good woman , that in all wants and distresses , was wont to encourage herself with that word , 2 Sam. 22. 47. The Lord liveth . But one time being in a deep distress , and forgetting that consolation , one of her little Children came to her , and said , Mother , Why weep ye so ? What , is God dead now ? Which words from a Child , shamed her out of her unbelieving fears , and quickly brought her Spirit to rest . O Saint , whilst God lives , thou canst not want what is good for thee . How sweet a Life might Christians live , could they but bring their hearts to a full subjection to the disposing Will of God! to be content not only with what he commands and approves , but also with what he allots and appoints . It was a sweet Reply , that a gracious Woman once made upon her Death-bed , to a Friend that asked her , VVhether she were more willing to live or die ? She answer'd , I am pleas'd with what God pleaseth . Yea , said her Friend , but if God should refer it to you , which would you chuse ? Truly , ( saith she ) if God should refer it to me , I would refer it to him again . Ah blest Life , when the Will is swallow'd up in the Will of God , and the heart at rest in his care and love , and pleased with all his appointments ! REFLECTION . I remember my fault this day , may many a gracious Soul say . Ah how faithless and distrustful have I been notwithstanding the great security God hath given to my Faith , both in his Word and Works ! O my Soul , thou hast greatly sinned therein , and dishonoured thy Father ! I have been worse to my Father , than my Children are to me . They trouble not their thoughts with what they shall eat or drink , or put on , but trust to my care and provision for that : Yet I cannot trust my Father , though I have ten thousand times more reason so to do , than they have to trust me , Mat. 7. 21. Surely , unless I were jealous of my Father's affection , I could not be so dubious of his provision for me . Ah , I should rather wonder that I have so much , than repine that I have no more . I should rather have been troubled that I have done no more for God , than that I have received no more from God. I have not proclaimed it to the World by my Conversation , that I have found a sufficiency in him alone , as the Saints have done , Hab. 3. 17 , 18. How have I debased the Faithfulness and All-sufficiency of God , and magnified these earthly trifles , by my anxiety about them ? Had I had more Faith , a light Purse would not have made such an heavy heart . Lord , how often hast thou convinced me of this folly , and put me to the blush , when thou hast confuted my unbelief ; so that I have resolved never to distrust thee more , and yet new exigencies renew this corruption ? How contradictory also hath my heart and my prayers been ? I pray for them conditionally , and with submission to thy Will ; I dare not say to thee , I must have them ; yet this hath been the language of my heart and life . O convince me of this folly ! THE POEM . Variety of curious Fish are caught Out of the Sea , and to our Tables brought ; VVe pick the choicest bits , and then we say , VVe are sufficed ; come , now take away . The Table 's voided , you have done ; but fain I would perswade to have it brought again . The sweetest bit of all remains behind VVhich through your want of skill , you could not find . A bit for Faith , have you not found it ? Then I have made but half a meal ; come taste agen , Hast thou considered ( O my Soul ) that hand Which feeds those multitudes in Sea and Land ? A double mercy in it thou shouldest see ; It fed them first , and then with them fed thee . Food in the Waters we should think were scant For such a multitude , yet none do want . VVhat numerous flocks of Birds above me fly ? VVhen saw I one , through want fall down and die ? They gather what his hand to them doth bring , Though but a VVorm , and at that Feast can sing . How full a Table doth my Father keep ? Blush then , my naughty heart , repent and weep ; How faithless and distrustful hast thou been , Although his care and love thou oft hast seen ? Thus in a single dish you have a feast , Your first and second course , the last the best . CHAP. XIV . Sea-waters drained through the earth , are sweet ; So are th' afflictions which God's People meet . OBSERVATION . THE Waters of the Sea in themselves , are brackish and unpleasant , yet being exhaled by the Sun , and condensed into Clouds , they fall down into pleasant Showers ; or if drained through the Earth , their property is thereby altered ; and that which was so salt in the Sea , becomes exceeding sweet and pleasant in the Springs . This we find by constant experience , the sweetest crystal Spring came from the Sea , Eccles. 1. 7. APPLICATION . Afflictions in themselves are evil , Amos 2. 6. Very bitter and unpleasant , See Heb. 12. 11. Yet not morally and intrinsically evil , as sin is ; for if so , the holy God would never own it for his own act , as he doth , Mic. 3. ●2 . but always disclaimeth sin , Iam. 1. 3. Besides , if it were so evil , it could in no case , or respect , be the object of our election and desire ; as in some cases it ought to be , Heb. 11. 25. But it is evil , as it is the fruit of sin , and grievous unto sense , Heb. 14. 11. But though it be thus brackish and unpleasant in itself , yet passing through Christ , and the Covenant , it loses that ungrateful property , and becomes pleasant in the fruits and effects thereof unto believers , Heb. 12. 11. Yea , such are the blessed fruits thereof , that they are to account it all joy , when they fall into divers afflictions , Iam. 1. 2. David could bless God , that he was afflicted ; and many a Saint hath done the like . A good woman once compared her afflictions to her children : For ( saith she ) they put me in pain in bearing them ; yet as I know not which child , so neither which affliction I conld be without . Sometimes the Lord sanctifies affliction to discover the corruption that is in the heart , Deut. 8. 2. It is a furnace to shew the dross . Ah! when a sharp Affliction comes , then the pride , impatiency , and unbelief of the heart appears . Matura vexata prodit seipsam . When the Water is stirred , then the mud and filthy sediment that lay at the bottom rises . Little ( saith the afflicted Soul ) did I think , there had been in me that pride , self-love , distrust of God , carnal fear , and unbelief , as I now find . O where is my Patience , my Faith , my Glory in tribulation ? I could not have imagined the sight of Death would have so appalled me , the loss of outward things so have pierced me . Now what a blessed thing is this , to have the heart thus discovered ? Again : Sanctified Afflictions discover the emptiness and vanity of the Creature . Now the Lord hath stained its pride , and vailed its tempting splendour , by this or that affliction ; and the Soul sees what an empty , shallow , deceitful thing it is . The World ( as one hath truly observed ) is then only great in our eyes , when we are full of sense and self : But now Affliction makes us more spiritual , and then it is nothing . It drives them nearer to God ▪ makes them see the necessity of the Life of Faith , with multitudes of other benefits . But yet these sweet fruits of Affliction do not naturally , and of their own accord , spring from it : No , we may as well look for Grapes from Thorns , or Figs from Thistles , as for such Fruits from Affliction , till Christ's sanctifying Hand and Art have past upon them . The reason why they become thus sweet and pleasant ( as I noted before ) is , because they run now into another channel ; Jesus Christ hath removed them from Mount Ebal to Gerezim ; they are no more the effects of vindictive Wrath , but paternal Chastisement . And ( as Mr. Case well notes ) A teaching affliction is to the Saints , the result of all the Offices of Iesus Christ. As a King , he chastens ; as a Prophet , he teacheth , viz. by chastening ; and as a Priest , he hath purchased this grace of the Father , that the dry Rod might blossom , and bear fruit . Behold then , a sanctified affliction is a Cup , whereinto Jesus Christ hath wrung and prest the juyce and virtue of all his Mediatory Offices . Surely , that must be a Cup of generous , Royal Wine , like that in the Supper , a Cup of Blessing to the people of God. REFLECTION . Hence may the unsanctified Soul draw matter of fear and trouble , even from its unsanctified troubles . And thus it may reflect upon it self ; O my Soul , what good hast thou gotten by all , or any of thy afflictions ? God's Rod hath been dumb to thee , or thou deaf to it . I have not learned one holy Instruction from it : My troubles have left me the same , or worse than they found me ; my Heart was proud , earthly , and vain before , and so it remains still : They have not purged out , but onely given vent to the pride , murmur , and atheism of my heart . I have been in my afflictions , as that wicked Ahaz was in his , 2 Chron. 28. 22. Who in the midst of his distress , yet trespassed more and more against the Lord. When I have been in storms at Sea , or troubles at home , my Soul within me hath been as a raging Sea , casting up mire and dirt . Surely this Rod is not the Rod of God's Children . I have proved but dross in the Furnace , and I fear the Lord will put me away as dross , as he threatens to do by the wicked , Psal. 119. 119. Hence also should gracious Souls draw much encouragement and comfort amidst all their troubles . O these are the fruits of Gods fatherly love to me ! Why should I fear in the day of evil ? or tremble any more at affliction ? though they seem as a Serpent at a distance , yet are they a Rod in hand . O blessed be that skilful and gracious hand , that makes the Rod , the dry Rod to blossome , and bear such precious fruit . Lord ! what a mystery of love lies in this dispensation ! That sin which first brought afflictions into the world , is now it self carried out of the world by affliction , Rom. 5. 12. Isa. 7. 9. O what can frustrate my Salvation , when those very things that ●eem most to oppose it , are mad subservient to it ; ●nd contrary to their own nature do promote and ●urther it ? THE POEM . ●Tis strange to hear what different censures fall Vpon the same affliction ; some do call Their troubles sweet , some bitter ; others meet Them both mid-way , and call them bitter-sweet . But here 's the question still , I fain would see , Why sweet to him , and bitter unto me ? Thou drink'st them Dregs and all , but others find Their troubles sweet , because to them refin'd , And sanctifi'd ; which difference is best , By such apt Si●ilies as these exprest . From Salt and Brackish Seas Fumes rise and fly Which into Clouds condens'd , obscure the skie , Their property there alter'd in few hours Those brackish fumes fall down in pleasant showers : Or as the dregs of Wine and Beer distill'd By Limbeck , with ingredients , doth yield A Cordial water , though the Lees were bitter , From whence the Chymist did extract such liquor . Then marvel not that one can kiss that Rod , Which makes another to blaspheme his God. O get your troubles sweet'ned and refin'd Or else they 'll leave bitter effects behind . Saints troubles are a Cord , let down by love , To pully up their hearts to things above . CHAP. XV. The Seas within their bounds the Lord contains ; He also Men and Devils holds in Chains . OBSERVATION . IT is a wonderful work of God , to limit and bound such a vast and furious Creature , as the Sea ; which according to the judgment of many Learned Men , is higher than the Earth ; and that it hath a propension to overflow it , is evident , both from its nature and motion ; were it not , that the great God had laid his Law upon it . And this is a work wherein the Lord glories , and will be admired , Psal. 104. 9. Thou hast set a bound that they may not pass over , that they turn not again to cover the Earth . Which it's clear they would do , were they not thus limitted . So Job 38. 8. 10. 11. Who shut up the Seas with doors , when it breake forth , as if it had issued out of the VVomb ? I brake up for it my decreed place , and set bars and doors , and said Hitherto shalt thou come , but no further ; and here shall thy proud VVaves be staid . APPLICATION . And no less is the glorious Power and Mercy of God discovered in bridling the rage and fury of Satan and his Instruments , that they break not in upon the Inheritance of the Lord , and destroy it . Surely , the wrath of man shall praise thee , and the remainder of wrath thou shalt restrain , Psal. 76. 10. By which it is more than hinted , that there is a World of Rage and Malice in the hearts of wicked men , which fain would , but cannot vent itself , because the Lord restrains , or as the Hebrew , Girds it up . Satan is the envious one , and his rage is great against the people of God , Rev. 12. 12. But God holds him and all his Instruments in a Chain of Providence ; and it is well for God's People , that it is so . They are limited as the Sea , and so the Lord in a providential way speaks to them , Hitherto shall you go , and no further . Sometimes he ties them up so short , that they cannot touch his people , though they have the greatest opportunities and advantages , Psal. 105. 12 , 13 , 14 , 15. VVhen they were but a few men in number , yea , very few , and strangers in it ; when they went from one Nation to another , from one Kingdom to another people : He suffered no man to do them wrong ; yea , he reproved Kings for their sakes , saying , Touch not mine Anointed , and do my Prophets no harm . And sometimes he permits them to touch and trouble his People , but then sets bounds and limits to them , beyond which they must not pass . That is a pregnant Text to this purpose , Revel . 2. 10. Behold , the Devil shall cast some of you into prison , that you may be tried , and ye shall have trihulation ten days . Here are four remarkable limitations upon Satan and his Agents , in reference to the People of God : A limitation as to the Persons , not all , but some : A limitation of the Punishment , a Prison , not a Grave , not Hell : A limitation upon them as to the end ; for trial , not ruine : And lastly , as to the Duration ; not as long as they please , but ten days . REFLECTION . O my Soul , what Marrow and Fatness , Comfort , and Consolation , maist thou suck from the Breast of this Truth , in the darkest day of trouble ? Thou seest how the flowing Sea drives to over-whelm the Earth . Who has arrested it in its course , and stopt its violence ! Who has confin'd it to its place ? Certainly none other but the Lord. When I see it threaten the shore with its proud , furious , and insulting Waves , I wonder it doth not swallow up all : but I see it no sooner touch the Sands , which God hath made its bounds , but it retires , and as it were with a kind of submission , respects those limits which God hath set it . Thus the fiercest Element is represt by the feeblest things ; Thou seest also , how full of wrath and fury wicked men are , how they rage like the troubled Sea , and threaten to over-whelm * thee , and all the Lord's Inheritance : and then the floods of ungodly men make thee afraid , yet are they restrained by an invisible gracious hand , that they cannot execute their purpose , nor perform their enterprize . How full of Devils and devillized Men , is this lower World ? Yet in the midst of them all hast thou hitherto been preserved . O my Soul , admire and adore that glorious power of God , by which thou art kept unto Salvation . Is not the preservation of a Saint in the midst of such hosts of enemies , as great a Miracle , though not so sensible , as the preservation of those three Noble Iews in the midst of the fiery Furnace , or Daniel in the Den of Lions ? For there is as strong a propension in Satan , and wicked men , to destroy the Saints ; as in the fire to burn , or a Lion to devour . O then let me chearfully address my self to the faithful discharge of my duty , and stand no longer in a slavish fear of creatures , who can have no power against me , but what is given them from above , Iohn 19. 11. And no more shall be given than shall turn to the glory of God , Psal. 76. 10. and the advantage of my Soul , Rom. 8. 28. THE POEM . This World 's a Forrest , where from day to day , Bears , Wolves , and Lions range and seek their prey , Amidst them all poor harmless Lambs are fed , And by their very Dens in safety led . They roar upon us , but are held in Chains : Our Shepherd is their Keeper , he maintains Our Lot. Why then should we so trembling stand ? We meet them , true , but in their Keeper's hand . He that to ranging Seas such Bounds hath put , The mouths of ravenous Beasts can also shut . Sleep in the Woods , poor Lambs your selves repose Vpon his Care , whose Eyes do never close . If unbelief in you don't loose their chain , Fear not their strugling , that 's but all in vain . If God can check the VVaves by smallest Sand , A Twined Thread may hold these in his hand . Shun Sin , keep close to Christ ; for other evils You need not fear , tho' compast round with Devils . CHAP. XVI . To Sea without a Compass none dare go ; Our Course without the VVord is even so . OBSERVATION . OF how great use and necessity is the Compass to Sea-men ? Though they can coast a little way by the Shoar , yet they dare not venture far into the Ocean without it . It s their Guide , and directs and shapes their Course for them : And if by the violence of Wind and Weather they be driven beside their due Course , yet by the help of this , they are reduced and brought to Rights again . It is wonderful to consider , how by the help of this Guide they can run in a direct Line many hundred Leagues , and at last fall right with the smallest Island ; which is in the Ocean , comparatively , but as the head of a small Pin upon a Table . APPLICATION . What the Compass , and all other Mathematical Instruments are to the Navigator , that and much more is the Word of God to us in our course to Heaven . This is our Compass to steer our course by , and it is truly touched ; he that orders his conversation by it , shall safely arrive in Heaven at las● . Gal. 6. 16. As many as walk according to this rule , Peace be on them , and mercy . This Word is as necessary to us in our way to Glory , as a Lamp or Lanthorn is in a dark night , Psal. 119. 105. This is a light shining in a dark place , till the day dawn , and the day-star arise in our hearts , 2 Pet. 1. 19. If any that profess to know it , and own it as a Rule , miss Heaven at last ; let them not blame the Word for misguiding them , but their own negligent and deceitful hearts , that shuffle in and out , and shape not their course and conversation according to its prescriptions . What blame can you lay upon the Compass , if you steer not exactly by it ? How many are there , that neglecting this Rule , will coast it to Heaven by their own Reason ? No wonder such fall short and perish in the way . This is a faithful Guide , and brings all that follow it to a blessed end , Thou shalt guide me with thy counsel , and afterwards receive me to glory , Psal. 73. 24. The whole hundredth and nineteenth Psalm is spent in commendation of its transcendent excellency and usefulness . Luther profest , that he prized it so highly , that he would not take the whole World in exchange for one Leaf of it . Lay but this Rule before you , and walk accurately by it , and you cannot be out of your way to Heaven , Psal. 119. 30. I have chosen the way of truth , ( or the true way ; ) thy Iudgments have I laid before me . Some indeed have opened their detracting blasphemous mouths against it ; as Iulian , that cursed Apostate , who feared not to say , There was as good matter in Phocillides as in Solomon , in Pindarus his Odes , as in David's Psalms . And the Papists generally slight it , making it a lame imperfect Rule ; yea , making their own Trad●tions the Touchstone of Doctrines , and Foundation of Faith. Montanus tells us , that although the Apostle would have Sermons and Service celebrated in a known Tongue , yet the Church , for very good cause , hath otherwise order'd it . Gilford called it , The Mother of Heresies . Boner's Chaplain judged it worthy to be burnt as a strange Doctrine . They set up their Inventions above it , and frequently come in with a Non obstante against Christ's Institutions . And thus do they make it void , or , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , Matth. 15. 6. unlord it , and take away its authority as a Rule . But those that have thus slighted it , and followed the by-paths unto which their corrupt Hearts have led them , they take not hold of the paths of Life , and are now in the depths of Hell. All other Lights , to which men pretend , in the neglect of this , are but false fires , that will lead Men into the Pits and Bogs of Destruction at last . REFLECTION . And is thy Word a Compass , to direct my course to Glory . O where am I then like to arrive at last , that in all my course have neglected it , and steered according to the counsel of my own heart ! Lord , I have not made thy Word the Man of my counsel , but consulted with flesh and blood ; I have not enquired at this Oracle , nor studied it , and made it the guide of my way ; but walked after the sight of my eyes , and the lust of my heart . Whither Lord , can I come at last , but to Hell , after this rate and reckoning ? Some have slighted thy Word professedly , and I have slighted it practically . I have a poor Soul embarqued for Eternity , it is now floating on a dangerous Ocean , Rocks and Sands on every side , and I go a drift before every Wind of Temptation , and know not where I am . Ah Lord , convince me of the danger of this condition . O convince me of my Ignorance in thy Word , and the fatal consequence and issue thereof . Lord , let me now resolve to study , prize , and obey it ; hide it in my heart , that I may not sin against it . Open my understanding , that I may understand the Scriptures : Open my heart to entertain it in love . O thou that hast been so gracious to give a perfect Rule , give me also a perfect heart to walk by that Rule to glory ! THE POEM . This VVorld's a Sea , wherein a numerous Fleet Of Ships are under sail . Here you shall meet Of every Rate and Size ; Frigats , Galleons , The nimble Ketches , and small Pickeroons : Some bound to this Port , some where VVinds and VVeather VVill drive them , they are bound they know not whither . Some steer away for Heaven , some for Hell ; To which some steer , themselves can hardly tell . The Winds do shape their course , which though it blow From any Point , before it they must go . They are directed by the VVind and Tide , That have no Compass to direct and guide : For want of this , must run themselves a-ground , Brave Ships are cast away , poor Souls are drown'd . Thy VVord our Compass is , to guide our way To Glory ; it reduces such as stray . Lord , let thy VVord dwell richly in my heart , And make me skilful in this heavenly Art , O let me understand and be so wise , To know upon what Point my Country lies . And having se● my Course directly thither , Great God preserve me in the foulest Weather . By Reason some will coast it : but I fear Such Coasters never will drop Anchor there . Thy Word is truly toucht , and still directs A proper Course , which my base heart neglects . Lord , touch mine Iron heart , and make it stand Pointing to thee , its Loadstone . To that Land Of Rest above , let every Tempest drive My Soul , where it would rather be than live . CHAP. XVII . Look as the Sea by turns doth ebb and flow So their Estates , that use it , come and go . OBSRRVATION . THE Sea hath its alternate Course and Motion , its Ebbings and Flowings : No sooner is it High-water , but it begins to Ebbe again , and leave the Shoar naked and dry , which but a little before it covered and over-flowed . And as its Tides , so also its Waves are the Emblem of Inconstancy , still rouling and tumbling , this way and that , never fixt and quiet . Instabilis unda : As fickle as a VVave , is common to a Proverb . See Iam. 1. 6. He that wavereth is like a Wave of the Sea , driven with Winds , and tossed . So Isai. 57. 20. It cannot rest . APPLICATION . Thus mutable and inconstant are all outward things , there is no depending on them : Nothing of any substance , or any solid consistence in them , 1 Cor. 7. 31. The fashion of this world passeth away . It is an high point of folly to depend upon such vanities , Prov. 23. 5. Why wilt thou set , ( or , as it is in the Hebrew ) cause thine eyes to fly upon that which is not ? For riches certainly make themselves wings , and fly away , as an Eagle towards Heaven . In flying to us ( saith Augustine ) they have Alas vix quidem passerinas , scarce a Sparrow's wings ; but in flying from us , wings as an Eagle . And those Wings they are said to make to themselves , ( i. e. ) The cause of its transitoriness is in itself ; the Creature is subjected to Vanity by sin : they are sweet flowers , but withered presently , Iam. 1. 10. As the flower of the grass , so shall the rich man fade away . The man is like the stalk or grass , his riches are the flower of the grass ; his glory and outward beauty , the stalk is soon withered , but the flower much sooner . This is either withered upon , or blown off from it , while the stalk abides . Many a man out-lives his estate and honour , and stands in the world as a bare dry stalk in the field , whose flower , beauty , and bravery is gone : One puff of wind blows it away , one churlish easterly blast shrivels it up , 1 Pet. 4. 24. How mad a thing is it then , for any man to be lifted up in pride , upon such a vanity as this is ; to build so lofty and over-jetting Roof upon such a feeble , tottering Foundation ? We have seen Meadows full of such curio●s flowers , mown down and withered , men of great Estates impoverished suddenly : And when , like a Meadow that is mown , they have begun to recover themselves again ( as the phrase is ) the Lord hath sent Grashoppers in the beginning of the shooting-up of the latter growth , , Amos 7. 1. Just as the Grashoppers and other Creatures devour the second tender Herbage , as soon as the Field begins to recover its verdure : So men , after they have been denuded and blasted by Providence , they begin after a while to flourish again , but then comes some new affliction , and blasts all . None have more frequent experience of this , than you that are Merchants and Sea-men , whose estates are floating : and yet such as have had the highest security in the eye of Reason , have notwithstanding experienc'd the vanity of these things . Henry the Fourth , a potent Prince , was reduced to such a low ebb , that he petitioned for a Prehends place in the Church of Spire . Gallimer , King of the Vandals , was brought so low , that he sent to his Friend for a spunge , a Loaf of Bread and an Harp : a Spunge to dry up his tears , a Loaf of bread to maintain his life , and an Harp to solace himself in his misery . The story of Bellisarius is very affecting : He was a man famous in his time , General of an Army , yet having his eyes put out , and striped of all earthly comforts , was led about , crying , Date abolum Bellisario , Give one penny to poor Ballisarius . Instances in History of this kinde are infinite . Men of the greatest estates and honours , have nevertheless become the very Ludibria Fortunae , as one speaks , The very scorn of Fortune . Yea , and not onely wicked men , that have gotten their Estates by rapine and oppression , have lived to see them thus scattered by Providence : But sometimes godly Men have had their Estates , how justly soever acquired , thus scattered by Providence also . Who ever had an estate better gotten , better bottomed ▪ or better managed , than Iob ? yet all was overthrown and swept away in a moment : though in mercy to him , as the issue demonstrated . Oh then ! what a vanity is it to set the heart and let out the affections on them ! You can never depend too much upon God , nor too little upon the creature , 1 Tim. 6. 17. Charge them that are rich in this world , that they be not high-minded and trust in uncertain riches . REFLECTION . Are all earthly things thus transitory and vain ? Then what a reproach and shame is it to me , that the men of this world should be more industrious and eager in the prosecution of such vanities , then I am to enrich my Soul with solid and everlasting Treasure ? O that ever a sensual lust should be more operative in them then the love of God in me ! O my Soul , thou dost not lay out thy strength and earnestness for Heaven , with any proportion to what they do for the World. I have indeed higher Motives , and a surer Reward than they : But as I have an advantage above them herein , so have they an advantage above me in the strength and intireness of the principle by which they are acted . What they do for the World , they do it with all their might ; they have no contrary principle to oppose them ; their thoughts , strength , and affection , is entirely carried in one Channel : But I find a Law in my Members warring against the Law of my Mind ; I must strive through a thousand Difficulties and Contradictions , to the discharge of a Duty . O my God! Shall not my heart bemore enlarged in Zeal , Love , and Delight in thee , than theirs are after their Lusts ? O let me once find it so . Again , is the Creature so vain and unstable , then why are my Affections so hot and eager after it ? And why am I so apt to dote upon its beauty , especially when God is staining all its pride and glory ! Ier. 45. 5 , 6. Surely it is unbecoming the spirit of a Christian at any time ; but at such a time we may say of it , as Hushai of Ahitophel's Counsell , It is not good at this time . O that my Spirit were raised above them , and my conversation more in Heaven ! O that like that Angel , Revel . 10. 1 , 2. which came down from Heaven and set one foot upon the Sea , and another upon the Earth , having a Crown upon his head ▪ so I might set one foot upon all the cares , fears , and terrours of the World , and another upon all the tempting splendour and glory of the World ; treading both under foot in the dust , and crowning my self with nothing but spiritual excellencies and glory ! THE POEM . Iudge in thy self ( O Christian ) is it meet To set thy heart on what Beasts set their feet ? 'T is no Hyperbole , if you be told , You dig for Dross with Mattocks made of Gold. Affections are too costly , to bestow Vpon the fair-fac'd Nothings here below . The Eagle scorns to fall down from on high ( The Proverb saith ) to catch the silly Flie. And can a Christian leave the Face of God : T' embrace the Earth , or dote upon a Clod ? Can earthly Things thy heart so strangely move , To tempt it down from the Delights above ; And now to court the World at such a time When God is laying Iudgment to the Line ? It 's just like him that doth his Cabbin sweep And trim , when all is sinking in the Deep : Or like the silly Bird , that to her Nest Doth carry straws , and never is at rest , Till it be feather'd well , but doth not see The Axe beneath that's hewing down the Tree . If on a Thorn thy heart it self repose With such delight , what if it were a Rose ? Admire , O Saint , the Wisdom of thy God , Who of the self-same Tree doth make a Rod , Lest thou shouldst surfeit on forbidden Fruit , And live not like a Saint , but like a Brute . CHAP. XVIII . Like hungry Lions , Waves for Sinners gape : Leave then your Sins behind , if you 'll escape . OBSERVATION . THE Waves of the Sea are sometimes raised by God's Commission , to be Executioners of his Threatnings upon sinners . When Ionah fled from the presence of the Lord to Tarshish , the Text saith , The Lord sent out a great Wind into the Sea , and there was a mighty Tempest , so that the Ship was like to be broken , Joh. 1. 4. These were God's Bailiffs , to arrest the Run-away Prophet . And Psal. 148. 8. The stormy winds are said to fulfil his word ; not only his word of Command , in rising when God bids them , but his word of threatning also . And hence it is called a destroying wind , Jer. 51. 1. and a stormy wind in God's fury , Ezek. 13. 13. APPLICATION . If these be the Executioners of the Lord's threatnings , how sad then is their condition that put forth to Sea under the guilt of all their sins ? O , if God should commissionate the Winds to go after and arrest thee for all thou owest him , where art thou then ? How dare you put forth under the power of a Divine threat , before all be cleared betwixt God and thee ? Sins in Scripture are called debts , Mat. 6. 12. They are debts to God ; not that we owe them to him , or ought to sin , but Metonymically , because they render the Sinner obnoxious to God's Judgments , even as pecuniary debts oblige him that hath not wherewith to pay , to suffer punishment . All sinners must undergo the Curse , either in their own person , according to the express letter of the Law , Gen. 2. 17. Gal. 3. 10. or their surety , according to the tacite intent of the Law , manifested to be the mind of the Law-giver , Gen. 3. 15. Gal. 3. 13 , 14. Now he that by Faith hath Interest in his Surety , hath his Discharge , his Quietus est , sealed in the Blood of Christ ; all Process at Law , or from the Law , is stopt Rom. 8. 1. But if thou be an impenitent , persisting sinner , thy debt remains upon thine own score . And be sure thy sin will find thee out , where-ever thou goest , Num. 32. 23. ( i. e. ) God's revenging hand for sin will be upon thee : Thou maist lose the sight and memory of thy sin , but they lose not the sight of thee ; they follow after , as the Hound doth the fleeting game upon the scent , till they have fetcht thee up : And then consider , How fearful a thing it is to fall into the hands of the living God , Heb. 10. 31. How soon may a storm arrest , and bring thee before the Bar of God ? REFLECTION . O my Soul , what a case art thou in , if this be so ? Are not all thy sins yet upon thine own score ? Hast not thou mane light of Christ , and that precious Blood of his , and hitherto persisted in thy Rebellion against him ? And what can the issue of this be at last , but ruine ? There is abundant mercy indeed for returning sinners ; but the Gospel speaks of none for persisting and impenitent sinners . And though many who are going on in their sins are overtaken by Grace , yet there is no Grace promised to such as go on in sin . O , if God should arrest me by the next Storm , and call me to an account for all that I owe him , I must then lie in the Prison of Hell to all Eternity ; for I can never pay the debt ; nay , all the Angels in Heaven cannot satisfie for it . Being Christless , I am under all the Curses in the Book of God ; a Child of Hagar . Lord , pity and spare me a little longer ! O discover thy Christ unto me , and give me Faith in his Blood , and then thou art fully satisfied at once , and I discharged for ever . O require not the debt at my hand , for then thou wilt never be satisfied , nor I acquitted . What profit , Lord , is there in my Blood ! O my soul , make hast to this Christ , thy Refuge-City ; thou knowest not how soon the avenger of Blood may overtake thee . THE POEM . Thy sins are debts , God puts them to account : Canst tell , poor wretch , to what thy debts amount ? Thou fill'st the treasure of thy sins each hour . Into his Vials God doth also pour Proportionable wrath : Thou seest it not ; But yet assure thy self , there 's drop for drop . For every Sand of Patience running out , A drop of Wrath runs in . Soul , look about . God's Treasure 's almost full , as well as thine : When both are full , O then the dreadful time Of Reckoning comes ; thou shalt not gain a day Of patience more , but then there hastes away Heaven's Pursivant , who comes upon the wing With his Commission seal'd , to take and bring . Do'st still reject Christ's tenders ? Well , next storm May be the Bailiff ordered to perform This dreadful office . O then restless be , Till God in Christ be reconcil'd to thee . The Sum is great , but if a Christ thou get , Fear not , a Prince can pay a Beggar 's debt . Now if the Storm should rise , thou need not fear ; Thou art , but the Delinquent is not there . A pardoned Soul to Sea may boldly go : He fears not Bailiffs , that doth nothing owe. CHAP. XIX . To save the Ship , rich Ladings cast away . Thy Soul is Shipwrackt if thy Lusts do stay . OBSERVATION . IN Storms and Distresses at Sea , the Richest Commodities are cast over-board ; they stand not upon it , when Life and all is in jeopardy and hazard . Ionah 1. 5. The Mariners cast forth the Wares that were in the Ship into the Sea , to lighten it . And Act. 27. 18 , 19. they cast out the very tacklings of the Ship. How highly soever Men prize such Commodities , yet reason tells them , It were better these should perish , than Life . Satan himself could say , Job 1. Skin for skin , and all that a Man hath , will he give for his Life . APPLICATION . And surely , it is every way as highly reasonable , that Men should mortifie , cast out , and cut off their dearest Lusts , rather than their Immortal Souls should sink and perish in the Storm of God's wrath . Life , indeed , is a precious Treasure , and highly valued by Men : You know what Solomon saith , Eccles. 9. 4. That a Living Dog is better than a Dead Lion. And we find Men willing to part with their Estates , Limbs , or any outward Comfort , for the preservation of it . The Woman in the Gospel spent all she had on the Physicians for her Health , a degree below Life . Some Men indeed do much over-value their Lives , and part with Christ and Peace of Conscience for it ; but he that thus saves it , shall lose it . Now if Life be so much worth , What then is the Soul worth ? Alas ! Life is but a vapour , which appeareth for a little while , and then vanisheth away , Jam. 4. 14. Life indeed is more worth than all the World , but my Soul is more worth than Ten thousand Lives . Nature teacheth you to value the first so high , and Grace should teach you to value the second much higher , Mat. 19. 26. Now here is the case : Either you must part with your Sins , or with your Souls ; if these be not cast out , both must sink together . If ye live after the fl●sh , ye must die , Rom. 8. 13. God saith to you in this case , as to Ahab , when he spared Benhadad , 1 King. 20. 40. Because thou hast let go a Sin , which God hath appointed to destruction , therefore thy Life shall go for his Life . Guilt will raise a Storm of Wrath , as Ionah did , if not cast out . REFLECTION . And must Sin or the Soul perish ? Must my Life , yea , my Eternal Life go for it , if I spare it ? O then let me not be cruel to mine own Soul , in sparing my Sin ; O my Soul , this foolish pity , and cruel Indulgence will be thy ruine : If I spare it , God hath said , He will not spare me , Deut. 26. 20. It is true , the pains of Mortification are sharp , but yet it 's easier than the pains of Hell. To cut off a right hand , or pluck out a right eye , is hard ; but to have my Soul cut off eternally from God , is harder . Is it as easie ( O my Soul ! ) to burn for them in Hell , as to Mortifie them on Earth ? Surely , it is profitable for me , that one member perish , rather than that all be cast into Hell , Mat. 5. 24. I see the Merchant willing to part with rich Wares , if embarqued with them in a Storm : And those that have Gangreen'd Legs or Arms , willingly stretch them out to be cut off , to preserve Life : And shall I be willing to endure no difficulties for my Soul ? Christ reckon'd Souls worth his Blood ; And is it not worth my Self-denyal ? Lord , let me not warm a Snake in my Bosom , that will at last sting me to the heart . THE POEM . Thy Soul 's the Ship , its Lading is its Lusts , God's Iudgments stormy Winds and dang'rous gusts , Conscience the Master ; but the stubborn Will Goes Supra Cargo , and doth keep the Bill . Affections are the Men , the VVinds do rise , The Storm increases : Conscience gives Advice To throw those Lusts o're-board , and so to ease The Vessel , which else cannot keep the Seas . The VVill opposes , and th' Affections say , The Master's Counsel they will not obey . The case is dangerous , that no man can doubt , Who sees the storm within , and that without . Lusts and Affections cannot part , no , rather They are resolv'd to swim or sink together . Conscience still strives , but they cannot abide That it , or Reason should the Case decide . Lust knows what Reason in like cases still Determines well : Then chuse ye whom ye will. Shall 's make the Devil Iudge ? This case has been Before him , and he judg'd , That skin for skin , And all men have , they 'll part with for their life . Then how unreasonable is this strife ? They that their sins do with their persons ship , Do for their Souls prepare a dreadful whip . CHAP. XX. Christ with a word can surging Waves appease ; His Voice a troubled Soul can quickly ease . OBSERVATION . WHen the Sea works , and is tempestuous , it is not in the power of any Creature to appease it . When the Egyptians would by their Hieroglyphicks express an Impossibility , they did it by the Picture of a Man treading upon the Waves . It is storied of Canute , an ancient Danish King , That when a mighty storm of Flattery arose upon him , he appeased it by shewing that he could not appease the Sea : But one of his Courtiers told him , as he rode near the Sea-side , That he was Lord of the Sea , as well as Land. Well , said the King , we shall see that by and by : and so went to the Water-side , and with a loud Voice cried , O ye Seas and Waves , come no further , touch not my feet . But the Sea came up , notwithstanding that charge , and confuted the flattery . But now Jesus Christ hath the command of them indeed : It is said of him , Mat. 8. 26. That he rebuked them . And Mark. 4. 38. He quiets them with a word , Peace , be still : as one would hush a Child , and it obeyed him . APPLICATION . Conscience , when awakened by the terrors of the Lord , is like a raging tempestuous Sea ; so it works , so it roars ; and it is not in the power of all the Creatures to hush or quiet it . Spiritual Terrors , as well as spiritual Consolations , are not known till felt . O when the Arrows of the Almighty are shot into the Spirit , and the Terrors of God set themselves in array against the Soul ; when the Venome of those Arrows drink up the Spirits , and those Armies of Terrours charge violently and successively upon it , as Iob 6. 4. What Creature then is able to stand before them ! Even God's own dear Children have felt such Terrours , as have distracted them , Psal. 81. 15. Conscience is the seat of Guilt . It is like a Burning-glass , so it contracts the Beams of the Threatnings , twists them together , and reflects them on the Soul , until it smoke , scorch , and flame . If the wrath of a King be like the roaring of a Lion , then what is the Almighties wrath ! which is burning wrath , Job 19. 11. Tearing wrath , Psal. 50. 22. Surprizing wrath , Job 20. 23. And abiding wrath , Job 3. 36. In this case no Creature can relieve , all are Physicians of no value ; some under these terrors , have thought Hell more tolerable , and by a violent hand have thrust themselves out of the World into it , to avoid these gnawings : Yet jesus Christ can quickly calm these mystical Waves also , and hush them with a word ; yea , he is the Physician , and no-other . It is the sprinkling of his Blood , which , like a cooling Fomentation , allays those heats within : That Blood of sprinkling speaks Peace , when all other have practised upon the Soul to no purpose ; and the reason is , because he is a Person in whom God and Man , Justice and Mercy meet , and kiss each other , Eph. 2. 14. And hence Faith fetches in peace to the Soul , Rom. 5. 1. REFLECTION . Can none appease a troubled Conscience , but Christ ? Then learn , O my Soul , to understand , and daily more and more to savour that glorious Name , even Jesus , that delivers not only from the wrath to come , but that which is felt here also . Oh if the foretaste of Hell be so intolerable , if a few drops let fall on the Conscience in this life , be so scalding and insufferable ; what is it to have all the Vials poured out to Eternity , when there shall be nothing to divert , mitigate , or allay it ? Here men have somewhat to abate those Terrours , some hopes of Mercy , at least a possibility ; but there is none . O my Soul ! how art thou loaded with Guilt ! And what a Magormissabib wouldst thou be , should God rouze that sleepy Lion in thy bosom ▪ My condition is not at all the better , because my Conscience is quiet . Ah , the day is coming , when it must awake , and will lighten and thunder terribly within me , if I get not into Christ the sooner . O Lord , who knows the power of thy wrath ? O let me not carry this guilt out of the World with me , to maintain those everlasting flames ? let me give no sleep to mine eyes , nor slumber to my eye-lids , till I feel the comfort of that Blood of Sprinkling , which alone speaketh Peace . THE POEM . Amongst the dreadful works of God , I find No Metaphors to paint a troubled Mind . I think on this , now that , and yet will neither Come fully up , though all be put together . 'T is like the raging Sea , that casts up mire , Or like to Aetna , brea●hing smoke and fire ; Or like a rouzed Lion fierce and fell , Or like those Furies that do howl in Hell. O Conscience ! Who can stand before thy power , Endure thy gripes and twinges but an hour ? Stone , Gout , Strapado , Racks , whatever is Dreadful to Sense , is but a toy to this . No Pleasures , Riches , Honours , Friends can tell How to give ease : in this 't is like to Hell , Call for the pleasant Tymbrel , Lute , and Harp ; Alas ! The Musick howls , the pain 's too sharp For these to charm , divert or lull asleep : These cannot reach it , no , the wound 's too deep . Let all the Promises before him stand , And set a Barnabas at his right hand ; These in themselves no comfort can afford , 'T is Christ , and none but Christ , can speak the word . And he no sooner speaks , but all is still , The storm is over , and the mind tranquil . There goes a power with his Majestick Voice , To hush the dreadful'st storm , and still its noise . Who would but fear and love this glorious Lord , That can rebuke such Tempests with a VVord ? CHAP. XXI . Our Food out of the Sea God doth command ; Yet few therein take notice of his hand . OBTERVATION . THE Providence of God in furnishing us with such plenty and variety of Fish , is not slightly to be past over . We have not only several sorts of Fish in our own Seas , which are caught in their Seasons ; but from several parts , especially the Western parts of England , many Sail of Ships are sent yearly to the American parts of the VVorld ; as New-found-Land , New-England , &c. Whence every Year is brought home , not only enough to supply our own Nation , but many thousand pounds worth also yearly returned from Spain , and other Countries ; by which Trade many thousand Families do subsist . APPLICATION . But , now , what ret●rns do we make to Heaven for these Mercies ? O what notice is taken of the good hand of Providence , which thus supplies and feeds us with the Blessings of the Sea ? I fear there are but few that own , act in submission to it , and are careful to return according to received benefit . Men do not consider , That their works are in the hand of God , Eccles. 9. 1. And even those that have the most immediate dependence upon Providence , as Merchants and Sea-men , yet are very prone to undertake designes in the confidence of their own wisdom and industry ; not looking higher for the blessing , Iam. 4 13. They often sacrifice to their own net , and burn incense to their drag , because by them their portion is fat , and their meat plenteous , Hab. 1. 16. viz. They attribute what is due to God , unto the creature . Now this is a sin highly provoking to the Lord : for look in what degree the heart cleaves to the second cause , in the same degree it departs from the living God , Ier. 10. 5. And how do you think the blessed God will take it , to see himself thus debased , and the creature thus exalted into his place ; to see you carry your selves to the creature as to a God , and to the Blessed God , as to a creature . Surely , it is a great and common evil , and such as will blast all , if not timely discover'd and lamented . If we make flesh our arm , it 's just with God to wither and dry up the arm . Do we not , my Brethren , look upon second causes , as if they had the main stroke in our business ? And with a neglective eye pass by God , as if he came in but collaterally , and on the by , into it ? But certainly , all endeavours will be unsanctified , if not succes●ess , in which God is not eyed and engaged . It is in vain for you to rise up early , and sit up late , and eat the bread of sorrows ; for so he giveth his beloved sleep , Psal. 127. 2. ( i. e. ) It is to no purpose for men to beat their brains , tire their spirits , and rack their Consciences for an estate . The true way of acquiring and enjoying the Creature , is by submitting quietly to the Will of God , in a prudent and diligent , yet moderate use of lawful means : Nothing can thrive with us till then . REFLECTION . Why then should I disquiet my self in vain ; and rob my self of my peace , by these unbelieving cares and distractions ? O this hath been my sin ! I have acted ; as if my condition had been at my own dispose ; I have eyed creatures and means too much , and God too little . How have my hands hanged down with discouragement , when second Causes have disappeared , or wrought cross to my designs in the World , ready to transfer the fault on this thing , or that ! And again , how apt am I to be vainly lifted up in carnal confidence , when I see my self competently furnish'd with Creature-munition and provision ? Oh , what a God provoking wickedness is this ! How oft hath Providence checked my carnal presumption , and dasht many hopeful projects ? yet have I not owned it , as I ought , and submitted to it . Oh , it is a wonder this hath not closed the hand of Providence against me , and pulled down a Curse upon all ! Ah Lord , let me now learn to acquaint myself with thee , then shall I decree a thing , and it shall be established , Job 22. 28. THE POEM . In all the Gifts of God we should advance His glorious Name ; not say , It came by chance . Or to the Idol of our Prudence pay The tribute of his praise , and go our way . The waves do clap their hands , and in their kind Acknowledge God ; And what , are they more blind That float upon them ? yea , for what they get , They offer Sacrifices to their Net. This is your manner , thus to work you go : Confess the naked truth ; say , Is 't not so ? This Net was wisely cast , 't is full , 't is full : O well done Mates , this is a gallant pull . Thus what is due to God , you do apply Vnto your selves most Sacrilegiously . I cannot wonder such come empty home , That are so full of self and sin : yet some I hope look higher , and on God reflect Due praise . A Blessing such may well expect . CHAP. XXII . Whilst thou by art the silly Fish dost kill , Perchance the Devils Hook sticks in thy Gill. OBSERVATION . THere is skill in Fishing ; they that go to Sea in a Fishing Voyage , use to go provided with their Craft ( as they very fitly call it ) without which they can do nothing . They have their Lines , Hooks of several sizes , and their Bait. They carefully observe their Seasons ; when the Fish falls in , then they ply their business day and night . APPLICATION . But how much more skilful and industrious is Satan to ensnare and destroy Souls ? The Devil makes a Voyage as well as you ; he hath his Baits for you , as you for the Fish : he hath his Devices and Wiles to catch Souls , 2 Cor. 2. 11. Ephes. 6. 11. He is a Serpent , an old Serpent , Rev. 12. 9. Too crafty for Man in his perfection , much more in his collapsed and degenerated State , his understanding being cracked by rhe Fall , and all his Faculties poisoned and perverted . Divines observe four steps , or degrees of Satan's tempting Power . First . He can find out the Constitution-evils of Men ; he knows to what sin their Natures are more especially prone and inclinable . Secondly . He can propound suitable objects to those Lusts , he can exactly and fully hit every Mans humour . As Agrippina mixed her Poison in that Meat her Husband loved best . Thirdly . He can inject and cast motions into the Mind , to close with those tempting objects ; as it is said of Iudas , Joh. 13. 2. The Devil put it into his heart . Fourthly . He can sollicite , irritate , and provok● the Heart , and by those continual restless sollicitations weary it ; and hereby he often draws Men to commit such things as startled them in the first motion . All this can he do , if he find the work stick , and meet with rubs and difficulties ; yet doth he not act to the utmost of his skill and power , at all times and with all persons ; neither indeed need he so to do , the very propounding of an object , is enough to some , without any further sollicitation : The Devil makes an easie conquest of them . And beside all this , his Policy much appears in the election of place , time and instruments to tempt by : And thus are poor Souls caught , as Fishes in an evil Net , Eccles. 9. 12. The carnal Man is led by Sense , as the Beast ; and Satan handles and fits him accordingly . He useth all sorts of Motives , not only internal , and intellective , but external and sensitive also ; as the sparkling of the Wine , when it gives its colour in the Glass : the Harlot's beauty , whose eye-lids are snares ; hiding always the Hook , and concealing the issue from them . He promises them gain and profit , pleasure and delight , and all that is tempting , with assurance of Secresie . By these he fastens the fatal Hook in their Jawes , and thus they are led captive by him at his Will. REFLECTION . And is Satan so subtil and industrious to entice Souls to sin ? Doth he thus cast out his golden baits , and allure Souls with pleasure to their ruine ? Then how doth it behove thee , O my Soul , to be jealous and wary ! How strict a guard should I set upon every sense ! Ah , let me not so much regard how sin comes towards me in the Temptation , as how it goes off at last . The day in which Sodom was destroyed , began with a pleasant Sun shine , but ended in Fire and Brimstone . I may promise my self much content in the satisfaction of my Lusts : But O , how certainly will it end in my ruine ! Ahab doubtless promised himself much content in the Vineyard of Naboth , but his blood paid for it in the portion of Iezreel . The Harlots Bed was perfumed to entice the simple young man , Prov. 7. 17. But those Chambers of Delight proved the Chambers of Death , and her House the way to Hell. Ah , with what a smiling face doth sin come on towards me in its temptations ! How doth it tickle the carnal phantasie , and please the deceived heart ? But what a dreadful Catastrophe and Upshot hath it ? The delight is quickly gone , but the guilt thereof remains to amaze and terrifie the Soul with ghastly forms , and dreadful representations of the wrath of God : As sin hath its Delights attending it to enter and fasten it , so it hath its horrours and stings to torment and wound : And as certainly as I see those go before it to make away , so certainly shall I find these follow after , and tread upon its heels . No sooner is the Conscience awakened , but all those Delights vanish as a Night-vision , or as a Dream when one awakes ; and then I shall cry , Here is the Hook , but where is the Bait ? Here is the guilt and horrour , but where the delight that I was promised ! And I , whether shall I now go ? Ah my deceitful Lusts ! You have enticed and left me in the midst of all miseries . THE POEM . There 's skill in Fishing , that the Devil knows ; For when for Souls Satan a fishing goes , He Angles cunningly : He knows he must Exactly fit the Bait unto the Lust. He studies Constitution , Place , and Time , He guesses what is his delight , what thine ; And so accordingly prepares the Bait ; Whilst he himself lies closely hid to wait When thou wilt nibble at it . Dost incline To drunken Meetings ? then he baits with Wine : Is this the way ; if unto this he 'll smell , He 'll shortly pledge a Cup of Wrath in Hell. To Pride or Lust is thy vile Nature bent ? An Object suitable he will present . O think on this , when you cast in the hook , Say , Thus for my poor Soul doth Satan look . O play not with Temptations ; do not swallow The sugar'd Bait , consider what will follow . If once he hitch thee , then away he draws Thy captive Soul close Prisoner in his paws . CHAP. XXIII . Doth Trading fail , and Voyages prove bad ? If you cannot discern the cause , 't is sad . OBSRRVATION . THere are many sad Complaints abroad ( and I think not without cause ) that Trade fails , nothing turns to account . And though all Countries be open , and free for Traffick , a general Peace with all Nations , yet there seems to be a Dearth , a secret Curse upon Trading . You run from Country to Country , and come losers home . Men can hardly render a reason of it ; few hit the right cause of this Judgment . APPLICATION . That prosperity and success in Trade is from the blessing of God , I suppose few are so Atheistical , as once to deny or question . The Devil himself acknowledges it , Job 1. 10. Thou hast blessed the work of his hands , and his substance is increased in the Land. It is not in the power of any man to get Riches , Deut. 8. 18. Thou shalt remember the Lord thy God , for it is He that giveth thee power to get wealth . It is his Blessing that makes good men rich , and his Permission that makes wicked men rich . That Maxime came from Hell , Quisque fortunae suae faber : Every man is the Contriver of his own Condition : Certainly , The good of man is not in his own hand , Job 21. 16. Promotion cometh not from the East or West , Psal. 76. 6 , 7. This being acknowledged , it is evident , that in all disappointment , and want of success in our Callings , we ought not to stick in second cause , but to look higher , even to the hand and dispose of God : For , whose it is to give the Blessing , his also it is to with-hold it . And this is as clear in Scripture as the other . It is the Lord that takes away the Fishes of the Sea , Hos. 4. 3. Zeph. 1. 3. It is he that curseth our blessings , Mal. 2. 2. This God doth as a punishment for sin , and the abuse of mercies : And therefore in such cases , we ought not to rest in general complaints to , or of one another , but search what those sins are that provoke the Lord to inflict such Judgments . And here I must request your patience , to bear a plain and close word of Conviction . My Brethren , I am perswaded these are the sins , among many other , that provoke the Lord to blast all your Imployments . 1. Our undertaking designs without Prayer . Alas , how few of us begin with God ? Interest him in our dealings , and ask counsel and direction at his mouth . Prayer is that which sanctifies all employments and enjoyments , 1 Tim. 4. 5. The very Heathen could say , A Iove Principium , They must begin with God O that we had more Prayers and fewer Oaths . 2. Injustice and Fraud in our dealings . A sin to which Merchants are prone , as appears by that expression , Hos. 12. 7. This is that which will blast all our enjoyments . 3. An over-earnest endeavour after the World. Men make this their business , they will be rich : And hence it is , they are not onely unmerciful to themselves , in wearing and wasting their own spirits with carking cares , but to such also as they employ ; neither regarding the Souls or Bodies of Men : Scarce affording them the liberty of the Lord's Day ( as hath been too common in our New-found-Land Employments ; ) or if they have it , yet they are so worn out with incessant Labours , that that precious time is spent either in sleep or idleness . It is no wonder God gives you more rest than you would have , since that day of Rest hath been no better improved . This over-doing hath not been the least cause of our undoing . Lastly , Our abuse of Prosperity , when God gave it ; making God's Mercies the Food and Fewel of our Lusts. When we had an a●fluence and confluence of outward Blessings , this made us kick against God , as Deut. 32. 15. Forget God , Deut. 4. 14. Yea , grow proud of our strength and riches , Ezek. 16. 15. and Ier. 2. 31. Ah! How few of us in the days of our prosperity , behaved our selves as good Iehosaphat did ? 2 Chron. 17. 5 , 6. He had silver and gold in abundance , and his heart was lifted in the way of God's Commandments ; not in pride and insolence . REFLECTION . Are these the sins that blast our Blessings , and wither our Mercies ? O then let me cease to wonder it is no better , and rather admire that it is no worse with me ; that my neglect of Prayer , injustice in dealings , Earthly-mindedness , and abuse of former Mercies , have not provoked God to strip me naked out of all my enjoyments . Let me humbly accept from the Lord the punishment of my Iniquities , and lay my hand upon my mouth . And O that these disappointments might convince me of the Creatures vanity , and cause me to drive on another trade for Heaven ; then shall I adore thy wisdom in rending from me those idolized enjoyments . Ah Lord , when I had them , my heart was a perpetual drudge to them . How did I then forget God , neglect duty , and not mind my eternal concernments ! Oh , if these had not perished , in all probability I had perished . My God , let my Soul prosper , and then a small portion of these things shall afford me more comfort than ever I had in their greatest abundance . A little that a righteous man hath , is better than the riches of many wicked , Psal. 37. 16. THE POEM . There 's great Complaint abroad that Trading's bad ; You shake your head , and cry , 'T is sad , 't is sad . Merchants lay out their stock , Sea-men their pains , And in their eye they both may put their gains . Your Fishing fails , you wonder why 't is so , 'T is this ( saith one ) or that : but I say No ; 'T will ne'r be well , till you confess and say , It is our sin that frights the Fish away . No wonder all goes into Bags with Holes , Since so the Gospel hath been in your Souls . We kick'd , like Jesurun , when the flowing Tide Of Wealth came tumbling in , this nourish'd Pride . 'Twixt Soul and Body , now I wish it may Fare , as betwixt the Jews and us this day . O that our outward want and loss may be To us a Soul-enriching Poverty ! If disappointments here , advance the Trade For Heaven , then complain not ; you have made The richest Voyage , and your empty Ships Return deep laden with Soul-benefits . CHAP. XXIV . In Seas the greater Fish the less devour : So some Men crush all those within their power . OBSERVATION . THere are Fishes of Prey in the Sea , as well as Birds and Beasts of Prey on the Land. Our Sea-men tell us , how the devouring Whales , Sharks , Dolphins , and other Fishes follow the Caplein , and other smaller Fish , and devour multitudes of them . It is frequent with us , in our own Seas , to find several smaller Fishes in the Bellies of the greater ones ; yea , I have often heard Sea-men say , That the poor little Fry , when pursued , are so sensible of the danger , that they have sometimes seen multitudes of them cast themselves upon the Shoar , and perish there , to avoid the danger of being devoured by them . APPLICATION . Thus cruel , merciless , and oppressive are wicked Men , whose tender mercies are cruelty , Prov. 22. 10. We see the like cruelty in our Extortioners , and over-reaching Sharks ashore , who grind the faces of the Poor , and regard not the Cries of the Fatherless and Widows , but fill their Houses with the gain of Oppression . These are , by the Holy Ghost , compared to the fishes of the Sea , Hab. 1. 13 , 14. This is a crying sin , yea , it sends up a loud cry to Heaven for Vengeance , Exod. 22 , 23. If thou afflict the widow and the fatherless , and they cry unto me , I will surely hear their cry . And Verse 27. I will hear his cry , for I am gracious . Nay , God will not only hear their Cry , but avenge their Quarrel . That is a remarkable Text , 1 Thes. 4. 6. That no man go beyond and defraud his brother in any matter , because that the Lord is the [ Avenger ] of all such . This word Avenger , is but once more used in the New Testament , Rom. 13. 4. And there it is applyed to the Civil Magistrate , who is to see Execution done upon Offenders . But now this is a Sin that sometimes may b● out of the reach of mans Justice , and therefore God himself will be their Avenger . You may overpower the Poor in this World , and it may be they cannot contend with you at mans Barr , therefore God will bring it before his Barr. Believe it , Sirs , it is a sin so provoking to God , that he will not let it 'scape without severe punishment , sooner or later . The Prophet Habbakkuk , Chap. 1. verse 13. wondred how the holy God could forbear such till the general day of reckoning , and that he did not take exemplary Vengeance on them in this Life . Thou art of purer eyes than to behold evil , and canst not look upon Iniquity : Wherefore then lookest thou upon them that deal treacherously , and holdest thy tongue when the wicked devours the man that is more righteous than he ? And Prov. 23. 10 , 11. Enter not into the Fields of the Fatherless , i. e. Of the poor and helpless . But why is it more dangerous violently to invade their right , than anothers ? The reason is added , For their Redeemer is mighty , and he shall plead their cause with thee . It may be they are not able to retain a Counsel to plead their cause here ; therefore God will plead their cause for them . REFLECTION . Turn in upon thy self ( O my Soul ) and consider , Hast thou not been guilty of this crying sin ? Have I not ( when a Servant ) over-reached and defrauded others , and filled my Master's House with Violence and Deceit ? and so brought myself under that dreadful threatning , Zeph. 1. 9. Or since I came to trade and deal upon mine own account , have not the Ballances of Deceit been in my hand ? I have ( it may be ) kept many in my service and employment ; have not I used their labours without reward , and so am under that woe ? Ier. 22. 13. Or not given them Wages proportionable to their work ? Isai. 58. 3. Or by bad Payment and unjust Deductions and Allowances , defrauded them of a part of their due ? Mal. 3. 5. Or at least delayed payment , ou● of a covetous disposition to gain by it ; whilst their necessities in the mean time cryed aloud for it ; and so sinned against God's express commands , Deut. 24. 14 , 15. Levit. 19. 30. Or have I not persecuted such as God hath smitten ? Psal. 69. 26. And rigorously exacted the uttermost of my due , though the hand of God hath gone out against them , bre●king their estates ? O my Soul , examine thy self upon these particulars ; rest not quiet , until this guilt be ●emoved by the application of the Blood of Sprinkling . Hath not the Lord said , Jam. 2. 13. That they shall have judgment without mercy , that hath shewed no mercy ? And is it not a fearful thing to fall into the hands of the living God , who hath said , He will take vengeance for these things ? THE POEM . Devouring Whales and ravenous Sharks do follow The lesser Fry , and at one gulp do swallow Some hundreds of them , as our Sea-men say : But we can tell far stranger things than they . For we have Sharks ashore , in every Creek , That to devour poor Men do hunt and seek . No Pity , Sense , or Bowels in them be , Nay , have they not put off Humanity ? Extortioners and Cheaters , whom God hates , Have dreadful open Mouths , and through those Gates Brave Persons with their Heritages pass In Funeral-state , Friends crying out Alas ! O give me Agur's wish , that I may never Be such my self , or feel the hands of either . And as for those that in their paws are grip'd , Pity and rescue , Lord , from that sad plight . When I behold the squeaking Lark , that 's born In Falcon's Talons , crying , bleeding , torn ; I pity its sad case , and would relieve The Prisoner , if I could , as well as grieve . Fountain of Pity , hear the piteous Moans Of all thy Captive and Oppressed Ones . CHAP. XXV . In Storms to spread much Sail endangers all : So carnal Mirth , if God for Mourning call . OBSERVATION . IN Storms at Sea , the wise Navigator will no● spread much Sail ; that is the way to lose Masts and all ; They use then to furl up the Sails , and lie a Hull , when not able to bear a Knot of Sail ; or else to lie a Try , or Scud before the Wind and Seas ▪ It is no time then to hoist up the Top and Top-gallant , and shew their bravery . APPLICATION . When the Judgments of God are abroad in the earth , it is no time then to make mirth , Ezek. 21. 10 , 11. Should we [ then ] make mirth ? It contemneth the rod of my son as every tree . ( i. e. ) As if it were a common Rod , and ordinary affliction ; whereas the Rod of my Son is not such as may be had of every Tree , but it is an Iron Rod to such as dispise it , Psal. 2. 9. O it is a provoking evil , and commonly God severely punishes it . Of all persons , such speed worst in the common calamity , Amos 6. 1. VVo to them that are at ease in Sion , that are not grieved for the afflictions of Ioseph , as ver . 4. It may be ( as one observes upon the Text ) they did not laugh at him , or break Jests upon him ; but they did not condole with him . And what shall be their punishment ? See vers . 7. Therefore now shall they go captive with the first that go captive : God will begin with them first . Solomon tells us , Eccles. 3. 4. There is a time to weep , and a time to laugh ; a time to mourn , and a time to dance : Only ( as Master Trap notes upon the Text ) we must not invert the order , but weep with Men , that we may laugh with Angels . To be merry and frolick in a day of tribulation , is to disturb the order of seasons . That is a terrible Text , Isai. 22. 12. which should make the hearts of such as are guilty in this kind to tremble : In that day did the Lord of Hosts call to mourning , and to girding with sackcloath ; and behold , joy and gladness , slaying Oxen , killing Sheep , drinking VVine , &c. Well , what is the issue of this ? Surely , this iniquity shall not be purged from you , till ye die . O dreadful word ! Surely ( my Brethren ) Sympathy is a debt we owe to Christ Mystical . Whatever our Constitution , Condition , or Personal Immunities be , yet when God calls for Mourning , we must hear and obey that call . David was a King , an expert Musician , a Man of a sanguine and chearful constitution ; yet who more sensible of the evil of those times , than he ? Rivers of water ran down his eyes at the consideration of them . Melancthon was so affected with the Miseries of the Church in his days , that he seemed to take little or no notice of the death of his Child , whom he entirely loved . At such a time we may say of laughter , Thou art mad , and of mirth , What doth it ? REFLECTION . Blush then , O my Soul ! for thy levity and insensibility under God's angry Dispensations . How many of the precious Sons and Daughters of Sion , lie in Tears abroad , while I have been Nourishing my heart , as in a day of slaughter ? The voice of God hath cried to the City , and Men of understanding have heard its voice , Mic. 6. 9. But I have been deaf to that cry . How loth ( my God ) have I been to urge my sensual Heart to acts of Sorrow and Mourning ! Thou hast bid me weep with them that weep but my vain heart cannot comply with such commands . Ah Lord ! if I mourn not with Sion , neither shall I rejoyce with her . O , were mine eyes opened , and my heart sensible and tender , I might see cause enough to melt into Tears ; and like that Christian Niobe , Luke 7. 38. to lie weeping at the feet of Christ. Lord , What stupidity is this ? Shall I Laugh when thou art Angry , and thy Children weeping and trembling ? Then I may justly fear , lest when they shall sing for joy 〈◊〉 heart , I shall howl for vexation of spirit , Isai. 65. 13 ▪ 14. Surely , O my Soul ! such laughter will be turned into mourning , either here or hereafter . THE POEM . In troublous Times , Mirth in the Sinners face Is like a Mourning-Cloak with Silver Lace . The Lion's roaring makes the Beasts to quake ; God's roaring Iudgments cannot make us shake . What Belluine Contempt is this of God , To laugh in 's face , when he takes up the Rod ? Such laughter God in tears will surely drown . ( Vnless he hate thee ) e're he lay it down . These Rods have Voices ; if thou hear them well : If not , another Rod's prepar'd in Hell. And when the Arm of God shall lay it on , Laugh if thou canst ; no , then thy Mirth is gone . All Sion's Children will lament and cry , When all her beauteous Stones in dust do lie ; And he that for her then laments and mourns , Shall want no joy , when God to her returns . CHAP. XXVI . A little Leak neglected , dangerous proves : One Sin connived at , the Soul undoes . OBSERVATION . THE smallest Leak , if not timely discovered and stopt , is enough to sink a Ship of the greatest burden : Therefore Sea-men are wont frequently to try what Water is in the Hold ; and if they find it fresh , and increasing upon them , they ply the Pump , and presently set the Carpenters to search for it and stop it ; and till it be found they cannot be quiet . REFLECTION . What such a Leak is to a Ship , that is the smallest sin neglected to the Soul ; it is enough to ruine it eternally . For as the greatest sin , discover'd , lamented , and mourned over by a Believer , cannot ruine him ; so the least sin indulged , covered , and connived at , will certainly prove the destruction of the sinner . No sin , though never so small , is tolerated by the pure and perfect Law of God , Psal. 119. 96. The command is exceeding broa● ; not as if it gave Men a latitude to walk as they please , but broad , i. e. extending it self to all our words , thoughts , actions , and affections : Laying a Law upon them all ; conniving at no evil in any Man , 1 Pet. 2. 1. And as the word gives no allowance for the least sin , so it is the very nature of sincerity and uprightness , to set the heart against [ every ] way of wickedness , Psal. 139. 23 , 24. Iob 4. 23. And especially against that sin which was its darling in the days of his vanity , Psal. 18. 23. True hatred ( as the Philosopher observes , is of the whole † kind : He that hates sin , as sin , and so doth every upright Soul , hate all sins as well as some . Again , the Soul that hath had a saving sight of Jesus Christ , and a true discovery of the evil of sin , in the Glass both of the Law and Gospel , can account no sin small . He knows the demerit of the smallest sin is God's eternal wrath , and that not the least sin can be remitted , without the shedding and application of the Blood of Christ , Heh . 9. 22. which Blood is of infinite value and price ▪ 1 Pet. 1. 19. To conclude , God's People know , that little as well as great sins are dangerous , deadly and destructive in their own nature : A little poyson will destroy a Man. Adrian was choakt with a Gnat ; Caesar stabbed with Bodkins . A man would think Adam's sin had been no great matter , yet what dreadful work did it make ! It was not as a single Bullet to kill himself only ; but as a Chain-shot , which cut off all his poor miserable Posterity . Indeed , no sin can be little , because its object against whom it is committed is so great , whence it receives a kind of infiniteness in it self , and hecause the price paid to redeem us from it is so invaluable . REFLECTION . And is the smallest sin not only damning in its own nature , but will certainly prove the ruine of that Soul that hides and covers it ? O then let my spirit accomplish a diligent search . Look to it , O my Soul ! that no sin be indulged by thee . Set these considerations as so many flaming Swords in the way of thy carnal delights and lust : Let me never say of any sin , as Lot did of Zoar , It is a little one , spare it . Shall I spare that which cost the Blood of Jesus Christ ? The Lord would not spare him , When he made his Soul an offering for sin , Rom. 8. 32. Neither will he spare me , if I defend and hide it , Deut. 29. 20. Ah! If my Heart were right , and my Conversion sound , that lust whatever it be , that is so favoured by me , would especially be abhorred and hated , Isai. 2. 20. and 30. 22. Whatever my convictions and reformations have been , yet if there be but one sin retained and delighted in , this keeps the Devils interest still in my Soul : And though for a time he seem to depart , yet at last he will return with seven worse spirits , and this is the sin will open the door to him , and deliver up my Soul , Matth. 12. 43 , 44. Lord , let me make through work of it : let me cut it off , and pluck it out , though it be as a right Hand , or Eye . Ah , shall I come so near the Kingdom of God , and make such a fair offer for Christ , and yet stick at a small matter , and lose all for want of one thing ? Lord , let me ●●ed the blood of the dearest lust , for his sake that shed his dearest blood for me . THE POEM . There 's many a Soul eternally undone For sparing sin , because a little one . But we are much deceiv'd ; no sin is small , That wounds so great a God , so dear a Soul. Yet say it were , the smallest Pen-knife may As well as Sword or Lance dispatch and slay . And shall so small a matter part and sever Christ and thy Soul ? What make you part for ever ? Or wilt thou stand on Toys with him , when he Deny'd himself in greatest things for thee ? Or will it be an ease in Hell , to think How easily thy Soul therein did sink ! Are Christ and Hell for trifles sold and bought ? Strike Souls with trembling , Lord , at such a thought . By little sins , belov'd , the Soul is lost , Vnless such sins do great repentance cost . CHAP. XXVII . Ships make much way when they a Trade-wind get ; With such a VVind the Saints have ever met . OBSERVATION . THough in most parts of the World the Winds are variable , and sometimes blow from every point of the Compass , by reason whereof , sailing is ●low and dangerous ; yet about the Equinoctial , Seamen meet with a Trade-wind , blowing for the most part one way ; and there they Sail jocund before it , and scarce need to Lore a Top-sail , for some hundreds of Leagues . APPLICATION . Although the People of God meet with many seeming Rubs and Set-backs in their way to Heaven , which are like contrary Winds to a Ship ; yet are they from the Day of their Conversion , to the day of their compleat Salvation , never out of a Trade-winds way to Heaven , Rom. 8. 21. We know that all things work together for good , to them that love God , to them that are the called according to his purpose . This is a most precious Scripture , pregnant with its Consolation to believers in all conditions , a Pillar of comfort to all distressed Saints : Let us look a little nearer to it . ( VVe know ) Mark the certainty and evidence of the Proposition , which is not built upon a guess or remote probability , but upon the knowledge of the Saints : we know it , and that partly by divine Revelation , God has told us so ; and partly by our own experience , we find it so . ( That all things ) Not only things that lie in a natural and direct tendency to our good ; as Ordinances , Promises , Blessings , &c. but even such things as have no natural fitness and tendency to such an end ; as afflictions , temptations , corruptions , desertions , &c. All these help onward . They ( VVork together . ) Not all of them directly , and of their own nature and inclination ; but by being over-ruled , and determined to such an issue by the gracious hand of God : Nor yet do they work out such good to the Saints , singly and apart , but as adjuvant causes or helps , standing under and working in subordination to the supream and principal cause of their happiness . Now the most seeming opposite things , yea sin in itself , which in its own nature is really opposite to their good , yet eventually contributes to it . Afflictions and Desertions seem to work against us ; but being once put into the rank and order of Causes , they work together with such blessed instruments , as Word and Prayer , to an happy issue . And though the faces of these things , that thus agree and work together ▪ look contrary ways ; yet there be , as it were , secret chains and connections of Providence betwixt them , to unite them in their issue . There may be many instruments employed about one work , and yet not communicate coun●els , or hold intelligence with each other . Ioseph's Brethren , the Midianites , Potiphar , &c. knew not one anothers mind , nor aimed at one end , ( much less the end that God brought about by them : ) one acts out of Revenge ▪ another for gain , a third out of Policy ; yet all meet together at last , in that issue God had design'd to bring about by them , even Ioseph's advancement . Even so it is here , Christian , there be more instruments at work for thine eternal good , than thou art aware of ▪ REFLECTION . Chear up then , O my Soul , and lean upon this Pillar of Comfort in all distresses . Here is a promise for me ( if I be a called one ) that , like the Phillosophers Stone , turns all into Gold it toucheth . This promise is my security , however things go in the world . My God will do me no hurt , Jer. 25. 6. Nay , he will do me good by every dispensation . O that I had but an heart to make all things work for his glory , that thus causeth every thing to work for my good . My God , dost thou turn every thing to my advantage ? O let me return all to thy praise ; and if by every thing thou work my eternal good , then let me in every thing give thanks . But ah ! How foolish and ignorant have I been ? even as a beast before thee . How hath my heart been disquieted , and apt to repine at thy dispensations , when they have crossed my Will ! not considering that my God faithfully pursues my good , even in those things that cross , as well as in that which pleases me . Blessed Lord ! What a blessed condition are all thy people in , who are within the Line of this promise ? All things friendly and beneficial to them , Friends helpful , Enemies helpful , every thing conspiring and conducing to their happiness . With others it is not so ; nothing works for their good ; nay , every thing works against it : Their very mercies are snares , and their Prosperity destroys them , Prov. 1. 32. Even the blessed Gospel it self is a savour of death to them : When evil befals them , it is an only evil , Ezek. 7. 5. that is , not turned into good to them ; and as their evils are not turned into good , so all their good is turned into evil . As this Promise hath an influence into all that concerns the people , so the curse hath a influence into all the enjoyments of the wicked . O my soul , bless the Lord , who hath cast thy lot into such a pleasant place , and given thee such a glorious heritage , as this promise is . THE POEM . When once the Dog star rises many say , Corn ripens then apace , both night and day . Souls once in Christ , that Morning-star le ts fall Such influences on them then , that all Gods dispensations to them , sweet or sowr , Ripens their Souls for Glory every hour . All their afflictions , rightly understood , Are blessings ; every Wind will blow some good . Sure at their troubles Saints would never grudge , Were Sense deposed , and Faith made the Iudge . Falls make them waryer , amend their pace ; When gifts puff up their hearts , and weaken Grace . Could Satan see the issue and the event Of his temptations , he would scarcely tempt . Could Saints but see what fruits their troubles bring , Amidst those troubles they would shout and sing . O sacred Wisdom ! who can but admire To see how thou dost save from fire , by fire ! No doubt but Saints in glory wondering stand As those strange Methods few now understand . CHAP. XXVIII . Storms make discovery of the Pilots skill . Gods Wisdom in affliction triumphs still . OBSERVATION . IN fair Weather , when there is Sea-room enough , then every common person can guide the Ship , the Pilot may then lie down and take his rest ; but in great storms and stress of weather , or when neer the dangerous shore , then the most skilful Pilot is put to it : Then he shews the utmost of his Art and Skill , and yet sometimes all is too little . They are ( as the Scripture speaks ) at their wits end , know not what to do more , but are forced to commit all to the mercy of God and the Seas . APPLICATION . In the Storms and Tempests of Affliction and Trouble , there are the most evident and full Discoveries of the Wisdom and Power of our God : It is indeed continually active for his people in all conditions , Isai. 27. 3. Lest any hurt it , I will keep it night and day . Psal. 121. 4. He that keepeth Israel , neither stumbereth nor sleepeth . His peoples dangers are without intermission , therefore his preservations are so too . But now , when they come into the Streight of Affliction , and deadly dangers , which threaten like Rocks on every side ; now the Wisdom of their God rides triumphantly and visibly upon the waves of that stormy Sea. And this infinite Wisdom is then especially discovered in these particulars . 1. In leaving them still somewhat in the lieu and room of those Comforts that they are deprived of ; so that they see God doth exchange their comforts , and that for the better ; and this supports them . So Iohn 14. 1 , 2 , 3. Christ's bodily presence is removed , but the Spirit was sent in the room of it , which was better . 2. In doubling their strength , as he doubles their burdens . It is observed , that the Saints have many times very strong and sweet Consolation , a little before their greatest Trials : And this is so ordinary , that commonly , when they have had extraordinary Consolations from God , they have then looked for some eminent Trial. The Lord appeared to Abraham , and sealed the Covenant to him , and then put him upon that great trial of his Faith. So the Disciples , Luke 24. 49. It was commanded them that they should tarry in Ierusalem , till they were endowed with power from on high . The Lord knew what an hard providence they were like to have , and what great oppositions and difficulties they must encounter , in publishing the Everlasting Gospel to the World ; and therefore first prepares , and endows them with power from on high , viz. with eminent measures of the Gifts and Craces of the Spirit ; as Faith , Patience , Self-denial , &c. So Paul had first his Revelations , then his Buffetings . 3. In coming in so opportunely in the time of their great distress , with relief and comfort , 1 Pet. 4. 14. Then the Spirit of Glory , and of God resteth on them . As that Martyr cried out to his friend Austin , at the very stake , He is come , he is come . 4. In appointing and ordering the several kinds of afflictions to several Saints ; and allotting to every one , that very Affliction , and no other , which is most suitable to his condition : Which Afflictions , like so many Portions of Physick , are prepared for that very malignant humour that predominates most in them . Peter's sin was self-confidence , God permits him to fall by denying Christ : which doubtless was sanctified to his good , in that particular . Hezekiah's sin was vain-glory ; therefore Spoilers are sent to take away his Treasures . 5. In the duration of their Troubles ; they shall not lie always upon them , Psal. 125. 3. Our God is a God of Judgment , Isai. 30. 18. Knows the due time of removing it , and is therein punctual to a day , Rev. 2. 10. REFLECTION . If the Wisdom of God do thus triumph and glorifie itself in the Distresses of the Saints , then why should I fear in the day of evil ! Psal. 49. 4. Why doth my heart faint at the foresight and apprehension of approaching trouble ? Fear none of those things that thou shalt suffer , O my Soul ; if thy God will thus be with thee in the fire and water , thou canst not perish . Though I walk through the Valley of the shadow of Death , yet let me fear no evil , whilst my God is thus with me . Creatures cannot do what they please ; his wisdom limits and over-rules them all , to gracious and sweet ends . If my God cast me into the Furnace , to melt and try me , yet I shall not be consumed there ; for he will sit by the Furnace himself all the while I am in it , and curiously pry into it , observing when it hath done its work , and then will presently withdraw the fire . O my Soul , bless and adore this God of Wisdom ! who himself will see the ordering of all thine Afflictions , and not trust it in the hands of Men or Angels ! THE POEM . Though tost in greatest Storms , I 'll never fear , If Christ will sit at Helm to guide and steer . Storms are the triumph of his Skill and Art ; He cannot close his Eyes , nor change his Heart . VVisdom and Power ride upon the VVaves , And in the greates● danger helps and saves From dangers , it by dangers doth deliver , And wounds the Devil out of his own Quiver ; It countermines his Plots , and so doth spoil , And make his Engines on himself recoil It blunts the Politicians restless Tool , And makes Ahitophel the veriest Fool : It shews us how our Reason us misled , And if we had not , we had perished . Lord , to thy VVisdom I will give the Reins , And not with Cares perplex and vex my brains . CHAP. XXIX . Things in the bottom are unseen : No eye Can trace God's Paths , which in the Deeps do lie . OBSERVATION . THE Ocean is so deep , that no Eye can discover what lies in the bottom thereof . We use to say proverbially of a thing that is irrecoverably lost , It is as good it were cast into the Sea. What lies there , lies obscure from all eyes , but the Eye of God. APPLICATION . Thus are the Judgments of God , and the Ways of his Providence , profound and unsearchable , Psal. 36. 16. The Righteous is like the great Mountains , and thy Iudgments are a great Deep : ( i. e. ) his Providences are secret , obscure , and unfathomable ; but even then , and in those Providences , his Righteousness stands up like the great Mountains , visible and apparent to every eye . Though the Saints cannot see the one , yet they can clearly discern the other , Ier. 12. 1. Ieremiah was at a stand ; so was Iob in the like case , Iob 12. 7. So was Asaph , Psal. 73. ▪ and Habbakkuk , Chap. 1. 3. These Wheels of Providence are dreadful for their height , Ezek. 1. 18. There be deep Mysteries of Providence , as well as of Faith. It may be said of some of them , as of Paul's Epistles , That they are hard to be understood . Darkness and Clouds are round about the Throne of God : No man can say what will be the particular issue and event of some of his dispensations . Luther seemed to hear God say to him , when he was importunate to know his mind in some particular Providence , Deus sum non sequax : I am a God not to be traced . Some Providences , like Hebrew Letters , must be read backward , Psal. 92. 7. Some Providences pose Men of the greatest parts and graces . His way is in the Sea , his paths in the great VVaters , and his foot-steps are not known , Psal. 77. 19. Who can trace Foot-steps in the bottom of the Sea ? The Angels , Ezek. 1. Have their hands under their wings . The hand is either , Symbolum roboris , The Symbol of strength ; or Instrumentum Operationis , The Instrument of Action : Where these hands are put forth , they work effectually , yea , but very secretly , they are hid under their wings . There be some of God's Works that are such Secrets , as that they may not be enquired into ; they are to be believed and adored , but not pryed into , Rom. 11. 33. Others that may be enquired after , but yet are so profound , that few can understand them , Psal. 111. 2. The works of the Lord are great , sought out of all those that have pleasure therein . When we come to Heaven , then all those mysteries , as well in the Works , as in the Word of God , will lie open to our view . REFLECTION . O then , why is my heart disquieted , because it cannot sometimes discern the way of the Lord , and see the connection and dependence on his providential dispensations ? Why art thou so perplexed , O my Soul , at the Confusions and Disorders that are in the world ! I know that Goodness and Wisdom sits at the Stern : And though the Vessel of the Church be tossed and distressed in Storms of Trouble , yet it shall not perish . Is it not enough for me , that God hath condescended so far for my satisfaction , as to shew me plainly the ultimate and general issue of all these mysterious Providences , Ephes. 1. 22. Rom. 8. 28. unless I be able to take the height of every particular ? Shall I presume to call the God of Heaven to account ? Must he render a reason of his ways , and give an account of his matters to such a worm as I am ? Be silent ( O my Soul ) before the Lord ; subscribe to his Wisdom , and submit to his Will , whatsoever he doth . However it be , yet God is good to Israel ; the event will manifest it to be all over a design of love . I know not how to reconcile them to each other , or many of them to the Promise ; yet are they all harmonious betwixt themselves , and the certain means of accomplishing the Promises . O what a favour is this , that in the midst of the greatest confusions in the world , God hath given such abundant security to his people , that it shall be well with them ? Amos 9. 8. Eccles. 8. 12. THE POEM . Lord ! how stupendious , deep , and wonderful , Are all thy draughts of Providence ! So full Of puzling Intricacies , that they lie Beyond the ken of any mortal eye . A Wheel within a Wheel's the Scripture Notion . And all those VVheels transverse , and cross in motion . All Creatures serve it in their place ; yet so , As thousands of them know not what they do . At this or that , their aim they do direct ; But neither this , nor that , is the effect : But something else they do not understand , VVhich sets all Politicians at a stand . Deep Counsels , as the birth , this hand doth break , And deeper things performeth by the weak . Men are like ●orses , set at every stage , For Providence to ride from age to age ; VVhich like a Post spurs on , and makes them run From stage to stage until their Iourney 's done ; Then take a fresh : But they the business know , No more than Horses the Post-Letters do . Yet though its work be not conceal'd from sight , 'T will be a glorious piece , when brought to light . CHAP. XXX . Millions of Men are sunk into the Main : But it shall not those Dead always retain . OBSERVATION . WHat multitudes of Men hath the Sea devoured ! Thousands have made their Graves in it . What numbers of Men have been ingulfed together in Sea-fights , or Storms , or Inundations , whereby whole Towns have been swallowed up ! Certainly the dead which are there are innumerable . APPLICATION . But though the Sea have received so many thousand Bodies of Men into its devouring Throat , yet is it not the absolute Lord or Proprietor of them , but rather a Steward intrusted with them , till the Lord require an account of them ; and then it must deliver up all it hath received , even to a person . Revel . 20. 11 , 12. And I saw the Dead , small and great stand before God : and the books were opened : and another book was open , which is the book of life ; and the dead were judged out of those things which were written in the Books , according to their works . And the Sea gave up the dead which were in it . The Doctrine of the Resurrection of the Body , is a Doctrine full of singular Consolations to Believers , 1 Cor. 15. and most clearly asserted in Scripture , Acts 26. 8. Iob 19. 25. 1 Cor. 15 , &c. And it is well for us this point is so plainly revealed ; because , as it is a most comfortable Truth to the people of God , so there is scarce any truth that lies under more prejudice as to Sense or Reason , and is more difficult to receive , than this is . The Epicures and Stoicks laughed Paul to scorn when he preached it to them , Acts 17. 32. The Familists and Quakers at this day reject it as a Fable . The Socinians say the same Body shall not rise , but an aerial Body . And indeed if Men set up Reason as the onely Judge of supernatural things , it is incredible to think that a Body should be restored that hath been burnt to ashes , and those ashes scattered in the wind , as History tells us was frequently done by the Bodies of the Saints in Dioclesian's Reign ! Or when drowned in the Sea , and there devoured by several Fishes , and those again devoured by others . But yet this is not to be objected to the Almighty Power of God , that gave them their first being . Difficulties and Impossibilities are for Men , but not for him . Why should it be thought a thing incredible with you , that God should raise the dead ? Acts 26. 8. REFLECTION . And must I rise again , where-ever my body fall at death ? Then , Lord , how am I concerned to get union with Christ while I live ? by vertue thereof only , my Resurrection can be made comfortable and blessed to me ! Ah , let my body lie where it will , in Earth or Sea ; let my bones be scattered , and flesh devoured by Worms or Fish , I know thou canst and wilt reunite my scattered parts ; and in this body I must stand before thine awful Tribunal , to receive according to what I have done therein , 2 Cor. 5. 10. Thou that commandest me to stand forth amongst the noblest rank of Creatures , when I had no being , and sawest my Substance , being yet imperfect , canst as easily reduce me to that Being again . What though Reason vote impossible , and Sense incredible ? Though all these Difficulties and Encumbrances grow upon my Faith , yet I know my body is not lost for ever ; the sound of thy last and dreadful Trumpet shall awaken me ; and thy mighty Power , to which all things are possible , shall bring me before thy Bar. O Lord , I know that I shall stand in that great Assembly at the last day , when multitudes , multitudes , even all the sons and daughters of Adam shall appear together . O! if I die Christless , it were good for me that there were no Resurrection : for then those eyes that have been windows of Lust , must behold Christ the Judge , not as a Redeemer , but as a Revenger . That tongue that has vented so much of the filthiness of my heart , will then be struck speechless before him ; and this flesh which I so pamper'd and provided for , condemned to everlasting flames . O my God , let me make sure work for such a day . If I now get real union with thy Son , I shall awake with singing out of the dust : And then , as thou saidst to Iacob , so to me , when I go down into the Sea or Grave , Gen. 46. 3 , 4. Fear not to go down into the deep ; for I will surely bring thee up again . THE POEM . It should not seem incredible to thee , That God should raise the dead in Seas that be : We see in VVinter , Swallows , VVorms , and Flies Depriv'd of Life , yet in the Spring they rise . What though you Bodies several Fish devour , Object not that to the Almighty power . Some Chymists in their Art are so exact , That from one Herb they usually extract Four different Elements : what think ye then , Can pose that God , who gave this Skill to men ? The Gard'ner can distinguish thirty kinds Of seeds from one another , though he finds Them mixt together in the self-same dish ; Much more can God distinguish Flesh from Fish. They seem as lost , but they again must live ; The Sea 's a Steward , and Stewards account must give . Look what you are , when in the Ocean drown'd , The very same at Iudgment you 'll be found ▪ I would not care where my vile body lies , Were I assur'd it should with comfort rise . CHAP. XXXI . The Sea-man's greatest danger 's near the Coast ; VVhen we are nearest Heav'n , the danger 's most . OBTERVATION . THough Sea-men meet with violent Storms , yet if they have Sea-room enough , they are not much dismaid ; but if they find themselves near the shoar , they look upon their condition as very dangerous . The sight of the Shore is to them ( as Soloman speaks of the Morning in another case ) like the shadow of death , if not able to Weather it . For one Ship swallowed up in the Ocean , may perish upon the Coast. APPLICATION . The greatest Streights and Difficulties that many Saints meet with in all their lives , is when they come nearest to Heaven , and have almost finished their Course . Heaven indeed is a glorious Place , the Spacious and Royal Mansion of the great King ; but difficilia quae pulchra . It hath a streight and narrow entrance , Luke 13. 24. O the difficulty of arriving there ! How many hard tugs in Duty ! What earnest contention and striving , even to an Agony , as that word imports ! Luke 13. 24. Multitudes put forth , and by profession are bound , for this fair Haven ; but of the multitudes that put out , how few do arrive there ? A man may set out by a glorious profession , with much resolution , and continue long therein ; he may offer very fair for it , and not be far from the Kingdom of God , and yet not be able to enter at the last , Matth. 7. 22. Yea , and many of those who are sincere in their profession , and do arrive at last , yet come to Heaven ( as I may say ) by the gates of Hell ; and put in , as a poor Weather-beaten Vessel comes into the Harbour , more like a Wrack than a Ship , nor Mast nor Saile left . The righteous themselves are scarcely saved , ( i. e. ) they are saved with very much difficulty . They have not all an abundant entrance , as the Apostle speaks , 2 Pet. 1. 11. Some Persons ( as one well notes ) Manton on Iude are afar off , Eph. 2. 23. ( i. e. ) touch p. 119. with no care of Religion : Some come near , but never enter ; as Semiconverts , see Matth. 12. 34. Others enter , but with great difficulty ; they are saved as by fire , 1 Cor. 3. 13. Make an hard shift . But then there be some that go in with full sail before a VVind , and have an abundant entrance : They go triumphing out of the world . Ah! when we come into the Narrow Channel , at the very point of entrance into life , the Soul is then in the most serious frame , all things look with a new face . Conscience scans our evidence most crittically ; then also Satan falls upon us , and makes his sorest assaults and batteries . It is the last encounter ; it they escape him now , they are gone out of his reach for ever : And if he cannot hinder their Salvation , yet if he can but cloud their Evening , and make them go groaning and haling out of the world , he reaches another end by it , even to confirm and prejudice the wicked , and weaken the hands of others that are looking towards Religion . REFLECTION . If this be so , how inevitable is my perdition , may the careless Soul say ; if they that strive so much , and go so far , yet perish at last ; and if the righteous themselves are scarcely saved , then where shall such an ungodly Creature , as I appear ? O Lord ! if they that have made Religion their business , and have been many years pursuing a work of Mortification , have gone mourning after the Lord Jesus , and walked humbly with God ; yet if some of these have such an hard tug at last , then what will become of such a vain , sensual , careless , Flesh-pleasing Wretch as I have been ? Again , Do Saints find it so streight an entrance ? Then , though I have well-grounded Hopes of safe arrival at last ; yet let me look to it , that I do not increase the difficulty . Ah! they are the things that are now done , or omitted , that put Conscience into such an agony then ; for when it comes to review the life with the most serious eye . O , let me not stick my Death-bed full of Thorns , against I come to lie down upon it . O that I may turn to the Wall , in that hour , as Hezekiah did , 2 Kings 20. 2 , 3. and say , Remember now , O Lord , I have walked before thee in truth , and with a perfect heart , &c. THE POEM . After a tedious Passage , Saints descry The glorious Shore , Salvation being nigh ; Death 's Long boat 's launch'd , ready to set ashore Their panting Souls . O , how they tug at Oar , Longing to be at rest ! but then they find , The hardest Tug of all is yet behind . Iust at the Harbours mouth , they see the Wrach Of Souls there cast away , and driven back . A world of dangerous Rocks before it lie ; The Harbours barr'd , a●d now the VVinds blow high ▪ Thoughts now arise ▪ fears multiply apace ; All things about them have another face Life blazes just like an expiring light ; The Soul 's upon the lip , prepar'd for flight . Death , till the Resurrection , tears and rends Out of each other's arms , two parting Friends , The Soul and Body . Ah! but more than so , The Devil falls upon them ere they go , With new temptations , back'd with all his power , And scruples kept on purpose for that hour . This is the last encounter , now or never . If he succeeds not now , they 're gone for ever . Thus in they put , with hardship at the last , As Ships out of a Storm , nor Sail , nor Mast : Yet some go in before a Wind , and have Their Streamer of Assurance flying brave . Lord , give me easier entrance , if thou please ; Or if I may not there arrive with ease , Yet I beseech the set me safe ashore , Though stormy Winds at Harbours mouth should roar . CHAP. XXXII . How glad are Seamen , when they make the Shore And Saints no less , when all their Danger 's o're , OBSERVATION . WHat Joy is there among Sea-men , when at last , after a tedious and dangerous Voyage , they descry Land , and see the desied Haven before them ? Then they turn out of their loath'd Cabbins , and come upon open Deck with much joy , Psal. 107. 30. Then they are glad , because they be quiet : So he bringeth them to their desired Haven . Now they can reflect with comfort upon the many dangers they have past , Olim haec meminisse juvabit ; It is sweet to recount them . APPLICATION . But O , what transcendent Joy , yea , ravishing , will ove-run the hearts of Saints , when after so many Conflicts , Temptations , and Afflictions , they arrive in glory , and are harbour'd in Heaven , where they shall rest for ever ! 2. Thes. 1. 7. The Scripture saith , They shall sing the Song of Moses , and of the Lamb , Rev. 15. 3. The Song of Moses was a triumphant Song , composed for the celebration of that glorious Deliverance at the Red Sea. The Saints are now fluctuating upon a troublesome and tempestuous Sea ; their hearts sometime ready to sink and die within them , at the apprehension of so many and great dangers and difficulties . Many an hard storm they ride out , and many streights and troubles they here encounter with : But at last they arrive at their desired and long expected Haven , and then Heaven rings and resounds with their joyful acclamations . And how can it be otherwise , when as soon as ever they set foot upon that glorious Shoar , Christ himself meets and receives them with a Come ye blessed of my Father ? Matth. 25. 34. O joyful voice ! O much desired Word ? ( saith Par●us ) What tribulation would not a man undergo for his Words sake ! Besides , then they are perfectly freed from all evils , whether of sin or suffering , and perfectly filled with all desired good . Now they shall joyn with that great Assembly , in the high praises of God. O what a day will this be ! if ( saith a worthy Divine ) Diagoras died away with an excess of Joy , whilst he enbraced his three Sons that were crowned as Victors in the Olympic Games in one day : And good old Simeon , when he saw Christ but in a body subject to the insirmities of our natures cryed out , Now let thy Servant depart in peace ; what unspeakable joy will it be to the Saints , to behold Christ in his glory , and see their godly relations also , ( to whose conversion , perhaps , they have been instrumental ) all crown'd in one day with everlasting Diadems of bliss ! And if the stars did ( as Ignatius saith ) make a Quire , as it were , about that star that appear'd at Christ's incarnation , and there be such joy in Heaven at the conversion of a sinner : no wonder then , the Morning-stars sing together , and the Sons of God shout for Joy , when the general Assembly meet in Heaven ; O how will the Arches of Heaven ring and eccho , when the high praises of God shall be in the mouth of such a Congregation ! then shall the Saints be joyfbl in glory , and sing aloud upon their Beds of everlasting Rest. REFLECTION . And is there such a day approaching for the Sons of God indeed ! and have I [ authority ] to call my selfe one of the number ! Iohn 1. 12. O then let me not droop at present difficulties , nor hang down my hands when I meet with hardships in the way . O my Soul , what a joyful day will this be ! for at present we are tost upon an Ocean of troubles , fears , temptations ; but these will make Heaven the sweeter . Chear up then , O my Soul , thy Salvation is now nearer , than when thou first believedsts Rom. 13. 11. And it will not now be long ere I receive the end of my Faith , 1 Pet. 1. 9. And then it will be sweet to reflect even upon these hardships in the way . Yet a few days more , and then comes that blessed day thou hast so long waited and panted for . Oppose the glory of that day ( O my Soul ) to thy present abasures and sufferings , as blessed Paul did , Ram. 1. 18. And thou shalt see how it will shrink them all up to nothing . Oppose the Inheritance thou shalt receive in that day , to thy losses for Christ now ; and see how joyfully it will make thee bear them , Heb. 10. 34. Oppose the honour that will be put upon thee in that day , to thy present reproaches ; and see how easiei● will make them to thee , 1 Cor 4. 5. What condition can I be in , wherein the believing thoughts of this blessed day cannot relieve me ? Am I poor , Here is that which answers Poverty , Jam. 3. 5. Hearken , my beloved Brethren , hath not God chosen the poor of this world , rich in Faith , and heirs of the Kingdom ? Am I tempted ? Here is relief against that , Revel . 12. 16. Now is come Salvation and strength ; for the Accuser of our Brethren is cast down , &c. Am I deserted ? Here is a remedy for that too , Revel . 22. 5. And there shall be no night there , &c. Come then , my Soul , let us enter upon our Inheritance by degrees , and begin the Life of Heaven upon Earth . THE POEM . VVhen Solomon in Isreal first was King , Heaven's Arches , Earth's Foundations seem'd to ring VVith joyful Exclamations ! How much more VVill Heaven resound , when Saints are come ashore ! How will the ravish'd Souls transported be At the first glimpse of Christ ! VVhom they shall see In all his glory ; and shall live and move Like Salamanders , in the fire of love , A flood of tears convey'd them to the Gate , VVhere endless Ioys receiv'd them . Now the date Of all their Sorrow 's out ; henceforth they walk In Robes of Glory . Now there 's no more talk Of fears , temptations , of that snare , or this : No Serpent in that Paradise doth hiss . No more desertions , troubled thoughts or tears ; Christ's full enjoyment supersedes those fears . Delights of Princes Courts are all but toys To these delights , these are transcendent joys , The joys of Christ himself ; and what they are , An Angel's Tongue would stammer to declare . Were our Conceptions clear , did their Tongues go Vnto their Ela , yet the Note 's too low . What! Paint the Son too bright ! it cannot be ; Sure Heaven suffers no Hyperbole . My thoughts are swallowed up , my Muse doth doth tire And hang her Wings , Conception soars no higher . Give me a place among thy Children there , Although I lie with them in Dungeons here . A Concluding Speech . I Have now done , and am looking to Heaven for a blessing upon these weak Labours : what use you will make of them , I know not ; but this I know , that the day is coming , when God will reckon with you for this , and all other helps and means afforded to you . And if it be not improved by you , be sure it will be produced as a witness against you . Sirs , I beg you in the Name of Christ , before whom both you and I must shortly appear , that you receive not these things in vain . Did I know what other lawful means to use that might reach your hearts , they should not be in vain to you ; but I cannot do God's part of the work , nor yours . Onely I request you all , both Masters , common Men , and all others , into whose hands this shall come , that you will lay to heart what you read ; pray unto him that hath the Key of the House of David , that openeth and no man shutteth , to open your hearts to give entertainment to these truths . Alas ! If you apply it not to your selves , I have Iaboured to no purpose , the Pen of the Scribe is in vain : But God may make such an application of them , in one Storm or another , as may make your hearts to tremble . O Sirs ! when Death and Eternity look you in the face , Conscience may reflect upon these things to your horror and amazement , and make you cry out , as Prov. 5. 12 , 13. How have I hated knowledge , and my heart despised reproof ? And have not obeyed the voice of my Teacher , nor inclined my ears to them that instructed me ? And O what a dreadful shriek will such Souls give , when the Lord opens their eyes , to see that misery that they are here warned of ! But if the Lord shall bless these things to your Conversion , then we may say to you , as Moses did to Zebulun , the Mariner's Tribe Deut. 33. 12. Rejoyce Zebulun , in thy going out . The Lord will be with you which way soever you turn you selves ; and being in the bosome of the Covenant , you are safe in the midst of all dangers . O! thou that art the Father of Spirits , that formedst , and canst easily reform the heart , open thou the blind eye , unstop the deaf ear , let the Word take hold upon the heart . If thou wilt but say the word , these weak Labours shall prosper , to bring home many lost Souls unto thee . Amen . FINIS A Pathetical and Serious DISSWASIVE From the Horrid and Detestable Sins OF Drunkenness , Swearing , Uncleanness , Forgetfulness of Mercies , Uiolation of Promises ; and Atheistical Contempt of Death . APPLIED By way of CAUTION to Sea-men , and now added as an APPENDIX to their NEW COMPASS . Being an Essay toward their much desired Reformation : Fit to be seriously recommended to their Profane Relations , whether Sea-men or others , by all such as unfeignedly desire their Eternal Welfare . By IOHN FLAVEL , Minister of the Gospel of Jesus Christ. 2 Cor. 5. 19. Knowing therefore the terrours of the LORD , we perswade men . Ezek. 3. 19. Yet if thou warn the wicked , and he turn not from his wickedness , nor from his wicked way , he shall die in his iniquity ; but thou hast delivered thy soul. LONDON , Printed by Tho. Parkust and M. Fabian . 1698. To the Right Worshipful Sir Iohn Frederick , Kt , One of the Worshipful Aldermen of the City of LONDON , and their Honourable BURGESS in the present PARLIAMENT . And to the truly Religious and ever Honoured , Mr. Iohn Lovering , Of the City of London , MERCHANT . Much honour'd and esteem'd , ALthough Dedications are too often abused to a vain flattery , yet is there an excellent use and advantage to be made of them : Partly to encourage Persons of VVorth and Eminency to espouse the Interest of Religion themselves ; and partly to oblige those Readers , for whom such Books are principally intended , to a diligent perusal of them , by interesting such Persons in them , for whom they have great Respects , o● on whom they have any dependance . Vpon the first account , a Dedication would be needless to you : for I am perswaded , you do not only in your Iudgment approve the Design I here manage , viz. The Reformation of the prophane and looser sort of our Sea-men ; but are also heartily willing to improve your Interest to the uttermost for the promotion of it . I cannot look upon you as Persons acted by that low and common spirit that the most of your Profession are acted by , who little regard , if they be good Servants to them , whether God have any Service from them , or no , and if they pay them the Wages due for their work never think of the Wages they are to receive for their sin . You are judged to be Persons of another spirit , who do not only mind , but advance Christ's Interest above your own , and negotiate for his Glory , as well as for your own gain : And yet , herein you consult your own Interest as well as God's : Subordinata non pugnant . Your Interest is never more prosperously managed , or abundantly secured , than when it is carried on in a due subordination to God's . Their Reformation will apparently tend to your advantage . Those sins of theirs , against which I have here engaged , are the Jonahs in your Ships : 't is sin that sinks them , and drives them against the Rocks . One sinner destroys much good , Eccles. 8. 11. How much more a leud Crew of them conspiring to provoke God! The death of their Lusts , is the most probable means to give life to your Trade . And as these Counsels prosper in their hearts , so will your Business thrive in you hands . Piety and Prosperity are married together in that Promise , Psal. 1. 3. Onesimus was never so profitable a Servant to Philemon , as when he became his Brother in a Spiritual , as well as his Servant in a Civil Capacity . Philem. vers . 11. and 16. compared . And yet if your Interest were forced to step back , to give way to Christ's ; I hope you would ( notwithstanding ) rejoyce therein . So that my present business is , not so much to perswade you , whose hearts , I hope , God ha●h already perswaded , to so good a work ; as to make your Fames and Respects , which are great among them , an innocent Bait to tempt them to their Duty . And if either your Name or Interest may be useful to such an end , I presume I may use them freely , and welcome : for , sure I am , they can never be put to a better use . Well then , I will make bould to send this small Adventure in your Ships ; and if the Return of it be but tke Conversion of one Soul to God , I shall reckon that I have made a better Voyage than you , let your Returns be never so rich . How these things will affect them , I know not . I do suppose it will produce different effects upon them , according to the different tempers of their spirits , and according as God shall command , or suspend the Blessing . Possibly some will storm at the close and cutting Rebukes of the Word , ( for most mens Lusts are a great deal more sensible and tender than their Consciences ) and will fondly imagine that this necessary plainness tends to their reproach . But if none but the guilty can be supposed to be angry at them , they will thereby reproach themselves a great deal more than ever I intend to do . I confess it is a bitter Pill , and compounded of many ●perative and strong Ingredients , which do acute it ; ●ut not a jot more than is necessary . I shall beg the ●ssistance of your Prayers to God for them , and of your ●rave Admonitions and Exhortations to them for God ; ●hich will much help its Operation , and facilitate my Design , to do their Souls a piece of everlasting Service ; ●ith which Design I can truly say I even travel in pain 〈◊〉 them . Your assistance therefore in this good Work , ●ill put the highest Obligation upon Your most affectionate Friend and Servant to be commanded , IOHN FLAVEL . A Sober Consideration Of the SIN of DRUNKENNESS . IN the former Treatise I have endeavoured to Spiritualize earthly Objects , and elevate your thoughts to more sublime and excellent Contemplations ; that earthly things may rather be ●● step , than a stop to Heavenly . You have therein my best advice to guide you in your Course to that Po●● of your Eternal Rest and Happiness . In this , I have given warning of some dangero●● Rocks and Quick-sands that lie upon your left hand● upon which millions of Souls have perished , and ●●thers are wilfully running to their own preditio●● Such are the horrid Sins of Drunkenness , Vncleanness profane Swearing , Violation of Promises and Ingagements made to God , and Atheistical slighting and co●tempt of Death and Eternity . All which I have 〈◊〉 given warning of , and held forth a Light to d●cover where your danger is . If after this you ●●●stinately prosecute your Lusts , and will not be ●●●claimed ; you perish without Apology , I have fre●● mine own Soul. Let none interpret this necessary plainness , as●● reproach to Sea-men , as if I represented them 〈◊〉 the world worse than they are . If upon that●● count any of them be offended , methinks these three or four Considerations should remove that offence . First , that if this close and plain dealing be necessary in order to your Cure , and you will be offended thereat , it 's better you should be offend●d than God. Ministers are often put upon lamentable streights , they sail betwixt Sylla and Charibdis ; the wrat● of God upon one side , if we do not speak 〈◊〉 , and home , as the necessity of the Case ●equires ; and Man's wrath , if we do : What shall we do in this streight ? Either God or you , it seems , must be offended ; and if it cannot be avoided , I shall rather hazard your anger than Gods , and think it far more tolerable . Secondly , If you did but see the necessity and end of this manner of dealing with your Souls , you would not be offended . But put it into a more sensible case , and you will see and acknowledge it presently . If I should see an high-bult Wall giving way , and ready to fall upon you ; would you be angry with me , if by plucking you out of the danger , I should pluck your arm out of joynt ? Certainly you would not . Why this is the case here : See Isa. 30. 13. Therefore this Iniquity shall be unto you as a breach ready to fall , swelling out in a high Wall , whose breaking cometh suddenly , at as instant . Thirdly , What a madness is it to abide in a condition over which all Woes and Curses hang , and yet not be able to endure to hear of it ! Why what will it profit you to have your misery hid from your eyes , and kept from your eares a little while ? You must see this wrath , and hear louder vollies of Woes from your own Consciences , If you remain in this condition . You cannot bear that from us , which your Conscience will one of these days preach themselves to you , and that in a more dreadful dialect than I have used here . Fourthly , I do not charge these sins indifferently upon all Sea-men . No , I know there are some choice and good men amongst your men , that fear an Oath , and hate even the garments spotted with the flesh , who are ( I question not ) the credit and glory of our English Nation , in the eyes of Strangers that converse with them . Nor yet do I think , that all that are wicked amongst them , are equally guilty of all these evils ; for though all that are graceless , be equally under the dominion of Original Corruption , yet it follows not from thence , that therefore actual sins must reign alike in them : There is great difference , even among ungodly men themselves , in this respect ; which difference ariseth from their various Customs , Constitutions , Abilities , Educations , and the different Administrations of the Spirit , in enlightning , convincing , and putting checks upon Conscience : For though God be not the Author , yet he is the Orderer of sin . And this makes a great disparity , even among wicked men themselves . Some are persons of good Morals , though not Gracious Principles , which produce a civil and sober , though not a holy and a religious Life . And others , though they live in some one of these Lusts , yet are not guilty of some others of them . For it is with Original Corruption , just as it is with the sap of the Earth , which though it be the matter of all kind of Fruits , yet in some ground it sorts better with one grain than with another : And so in Plants , in one tree it becomes a Apple , in another a Cherry ; even so it is with this Original Corruption : In one man it runs most into Swearing , in another into Uncleanness , in a third into Drunkenness . Lust is nothing else but the corrupt appetite of the Creature to some sinful object : and therefore look as it is with the Appetite with respect to Food , so it is with the vitiated Appetites of Souls to sin . One man loves this Food best , and another that ; there is endless variety in that , and so in this . Having spoken thus much to remove offence , I shall now beg you to peruse the following Discourse . Consider what evidence these things carry with them . Search the alledged Scriptures , see if they be truly recited and applied to the case in hand : And if so , Oh tremble at the truth you read ; bring forth your Lusts that they may die the death : Will you not part with these abominable practices till Death and Hell make the seperation ? Ah how much better is it for you , that Grace should do it ! And because many of you see not the danger , and therefore prize not the Remedy , I do here Request all those that have the Bowels of Pity in them for their poor Relations , who are sinking , drowning , perishing , to spread these following Cautions before the Lord for a Blessing , and then put them into their hands . And oh that all pious Masters would perswade those that are under their charge to buy this ensuing Treatise , and diligently peruse it . And the first Caution I shall give them , is this . I. CAUTION . TAke heed and beware of the detestable Sin of Drunkenness , which is a beastly sin a voluntary madness , a sin that unmans thee , and makes thee like the beast that perishes ; yea , sets thee below the brute beasts , which will not drink to to excess ; or if they do , yet it 's not their sin . One of the Ancients calls it , A distemper of the Head , a subversion of the senses , a tempest in the tongue , a storm of the body , the shipwrack of vertue , the loss of time , a wilful madness , a pleasant devil , a sugar'd poyson , a sweet sin , which he that has , has not himself , and he that commits it , doth not only commit Sin , but he himself is altogether sin . It is a Sin at which the most sober Heathens blushed . The Spartans brought their Children to loath it , by shewing them a Drunkard , whom they gazed at as a-Monster : even Epicurus himself , who esteemed happiness to consist in Pleasure , yet was temperate , as Cicero observes : Among the Heathens , he was accounted the best man , that spent more Oyl in the Lamp , than Wine in the Bottle . Christianity could once glory in its professors : Tertullian saith of the Primitive Christians , They sat not down before they prayed , they eat no more than might suffice hunger , they drank no more than was sufficient for temperate men ; they did so eat and drink , as those that remembred they must pray afterward . But now it may blush to behold such beastly sensualists adorning themselves with its name , and sheltring themselves under its wings . And amongst those that profess Christianity , how ordinarily is this sin committed by Sea-men ? This insatiable Dropsie is a Disease that reigns especially among the inferiour and ruder sort of them . Some of them have gone aboard drunk , and laid the ●oundation of their Voyage in sin . O what a preparation is this ! They know not whether ever they shall see the Land of their Nativity any more ; the next Storm may send them into Eternity : yet this is the Farewe● they take ; this is their preparation to meet the Lord. And so in their returns , notwithstanding the terrible and astonishing Works of the Lord , which they have beheld with their eyes , and their marvellous preservation iu so great and terrible extremities ; yet thus do they requite the Lord , assoon as their dangers are over , as if they had been deliver'd to commit all these abominations . But a few hours , or days since , they were reeling to and fro upon a stormy Ocean , and staggering like drunken men , as it is Psal. 107. 27. and now you may see them reeling and staggering in the streets , drowning the sense of all those precious Mercies and Deliverances in their drunken Cups . Reader , If thou be one that is guilty of this sin , for the Lords sake , bethink thy self speedily and weigh , with the reason of a man , what I shall now say , in order to thy Conviction , Humiliation and Reformation . I need not spend many words , to open the nature of this sin to you : we all grant , that there is a lawful use of Wine and strong Drink , to support Nature , not to clog it ; to cure Infirmities , not to cause them . Drink no longer water , but use a little Wine , for thy stomachs sake , and thine often infirmities , saith Paul to Timothy , 1 Tim. 5. 23. mark ; drink not water , but wine , sed modice ( i. e. ) medice ; pro remedio , non pro delicius , saith Ambrose : that is , use it modestly , viz. Medicinally , not for pleasure , but for Remedy . Yea , God allows it , not noly for bare necessity , but for chearfulness and alacrity , that the body may be more fit and expedite for duty , Prov. 31. 7. But further no man proceeds , without the violation of Sobriety . When men sit till Wine have inflamed them , and reason be disturbed ( for Drunkenness is the privation of reason , caused by immoderate drinking ) then do they come under the guilt of this horrid and abominable Sin. To the Satisfaction and refreshment of nature , you may drink ; for it is a part of the Curse , to drink , and not be satisfied : but take heed you go no further , For Wine is a [ mocker ] strong Drink is raging , and whosoever is deceived thereby is not wise , Prov. 20. 1. The Throat is a slipery place ; how easily may a sin slip through it into the Soul ? these sensual Pleasures have a kind of inchanting power upon the Soul ; and by custom gain upon it , till they have enslaved it , and brought it under their power . Now this is the sin against which God hath delivered so many Precepts , and denounced so many Woes , in his Word : Ephes. 5. 18. Be not drunken with wine wherein is excess , Rom. 13. 18. Not in rioting and drunkenness . not in chambering and wantonness , Isa. 5. 11. Wo to them that rise early in the morning , that they may follow strong drink ; that continue until night , till wine inflame them ; with many other of dreadful importance . Now to startle thee for ever from this abominable and filthy lust , I shall here propound to thy Consideration these ten ensuing Arguments : and oh that they might stand in the way , as the Angel did in Balaam's , when thou art in the prosecution of thy sensual Pleasures ! And the first is this . Arg. 1. It should exceedingly disswade from this Sin , to consider that it is an high abuse of the Bounty and Goodness of God , in affording us those sweet Refreshments , to make our Lives comfortable to us upon earth . In Adam we forfeited all right , to all earthly , as will as heavenly Mercies . God might have taken thee from the Womb , when thou wast a Sinner but of a span long , and immediately have sent thee to thine own place : thou hadst no right to a drop of water , more than what the bounty of God gave thee . And whereas he might have thrust thee out of the world , as soon as thou camest into it , and so all those days of mercy thou hast had on earth , might have been spent in howling and unspeakable misery in Hell : Behold the Bounty and Goodness of God in thee ; I say , behold it , and wonder : He hath suffered thee for so many years to live upon the earth , which he hath prepared and furnished with all things fit for thy necessity and delight ; out of the earth on which thou treadest , he bringeth forth thy food and [ VVine ] to make glad thy heart , Psal. 104. 14 , 15. And dost thou thus requite the Lord ? Hath Mercy armed an enemy to fight against it with its own Weapo●s ? Ah that ever the Riches of his Goodness , Bounty , and Long s●ffering ( all which are arguments to lead thee to repentance ) should be thus abused ! If God had not been so bountiful , thou couldst not have been so sinful . Arg. 2. It degrades a man from the honour of his Creation , and equalizeth him to the beast that perisheth . Wine is said to take away the heart , Hos. 4. 11. ( i. e. ) the wisdom and ingenuity of a man , and so brutifies him ; as Nebuchadnezzar , who lost the heart of a man , and had the heart of a beast given him , Dan. 4. 32. The heart of a man hath is generosity and sprightliness , brave vigorous spirit in it , capable of , and fitted for noble and worthy actions and imployments ; but his lust effeminates quenches and drowns that masculine vigour in the puddle of excess and sensuality . For no sooner is a man brought under the dominion of this Lust , but the government of Reason is renounced , which should exercise a coercive power over the Affections ; and all is delivered up into the hand of Lust and Appetite ; and so they act , not by discretion and reason , but by Lust and Will , as the Beasts do by Instinct . The spirit of Man entertains it self with intellectual and chast Delights , the soul of a Beast is onely fitted for such low , sensitive and dreggie Pleasures . Thou hast something of the Angel , and something of the Beast in thee ; thy Soul partakes of the nature of Angels , thy Body of the nature of Beasts : Oh how many pamper the Beast , while they strave the Angels ! God in the first Chaper , put all the Creatures in subjection to thee ; by this Lust thou puttest thy in self Subjection to the creature , and art brought under his power , 1 Cor. 6. 12. If God had given thee the feet or head of a beast , Oh what a misery wouldst thou have esteemed it ! And is it nothing to have the heart of a Beast ? Oh consider it sadly . Arg. 3. It is a Sin by which thou greatly wrongest and abuseth thine own Body . The Body is the Souls Instrument , it is as the Tools are to a skilful Artificer , this Lust both dulls and spoils it , so that it 's utterly unfit for any service of him that made it . Thy body is a curious piece . not made by a word of command , as other Creatures , but by a word of counsel , I am fearfully and wonderfully made , and curiously wrought , ( saith the Psalmist ) Psal. 139. 14. or as the Vulgar : Ace pictus sum , Painted as with a Needle , like a Garment of Needlework of divers colours , richly embroydered . Look how many members , so many wonders . There are Miracles enough ( saith one ) betwixt head and foot , to fill a volume . There is ( saith another ) such curious workmanship in the eye , that upon the first sight of it some Atheists have been forced to acknowledge a God ; especially that fifth Muscle in the eye is wonderful , whereby ( as a learned * Author observes ) Man differeth from all other Creatures , who have but four ; one to turn the eye downward , a second to hold it forward , a third to move it to the right hand , a fourth to the left ; but none to turn it upward as a man hath . Now judge in thy self , did God frame such a curious piece , and enliven it with a Soul , which is a spark , a ray of his own light , whose motions are so quick , various and indefatigable , whose flights of reason are so transcendent , did God , thinkest thou , send down this curious piece , the top and glory of the Creation , the Index and Epitome of the whole world , Eccl. 12. 2. did God ( I say ) send down this picture of his own perfection , to be but as a striner for meats and drinks , a spung to suck in Wine and Beer ? Or canst thou answer for the abuse and destruction of it ? By this excess thou fillest it with innumerable diseases under which it languisheth ; and at last thy life , like a lamp extinguisnt , being drowned with to much Oyle . Infinite Diseases are begotten by it ( saith Zanch. ) hence come Apoplexies , Gouts , Palfies , sudden Death , trembling of the hands and legs ; herein they bring Cain's curse upon themselves , saith Ambrose . Drunkenness slays more then the Sword. Oh! what a terrible thing will in be to consider upon a Death-bed , that these pangs and aches are the fruits of thy Intemperance and Excess ! VVho hath wo ▪ Who hath sorrows VVho hath contention ? VVho hath babling ? VVho hath wounds without cause ? VVho hath redness of eyes ? They that tarry long at VVine , they that go to seek mixt VVine , Prov. 23. 29 , 30. By this Enumeration , and manner of Interrogation , he seems to make it a difficult thing to recount the miseries that Drunkenness loads the outward man with : for look as Vermine abound where there is store of Corn , so do Diseases in the bodies of Drunkards , where crudities do so abound : Now methinks if thou have no regard to thy poor Soul , or the glory of God ; yet such a sensible Argument as this , from thy body , should move thee . Arg. 4. Drunkenness wastes and scatters thine estate , Proverty attends excess : the Drunkard shall be cloathed with Rags , and brought to a morsel of bread . Solomon hath read thy fortune , Prov. 21. 17. He that loveth Wine and Oyl shall not be rich , Luxury and Beggary are seldom far asunder . When Diogenes heard a Drunkards house cryed to be sold ; I thought , quoth he , it would not be long ere he vomited up his house also . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifie Luxury ; the former is compounded of two words , which signify , Thou shalt be poor ; and the latter signifies the losing of the possession of that good which is in our hand . The Drunkard and the Glutton shall surely come to poverty , Prov. 23. 21. In the Hebrew it is , He shall be disinherited , or disposessed . It doth not only dispossess a man of his Reason , which is a rich and fair inheritance given to him by God , but it also dispossesses him of his estate : it wastes all that either the provident care of thy Progenitors , or the blessing of God upon thine own industry , hath obtained for thee . And how will this sting like and Adder , when thou shalt consider it ? Apicius the Roman , hearing that there were seven hundred Crowns only remaining of a fair estate , that his Father had left him , fell into a deep Melancholly , and fearing want , hanged himself , saith Seneca . And not to mention the miseries and sorrows they bring hereby upon their Families , drinking the tears , yea , blood of their Wives and Children : Oh what an account will they give to God , when their reckoning day comes ! Believe it , Sirs , there is not a shilling of your estates , but God will reckon with you for the expence thereof . If you have spent it upon your lu●ts , while the necessity of your families , or the poor , called upon you for it ; I should be loth to have your account to make , for a thousand times more than ever you possessed . O woful expence , that is followed with such dreadful reckonings ! Arg. 5. Consider what vile and ignominious Characters the Spirit of God hath put upon the subjects of this sin . The Scripture every where notes them for infamous , and most abominable persons . When Eli supposed Hannah to be drunken , Count not thy hand-maid a daughter of Belial , said she , 1 Sam. 1. 16. Now a Son or daughter of Belial is , in Scripture-language , the vilest of men or women . So Psal. 69. 12. They that sit in the gate , speak against me , and I am the Song of Drunkards , ( i. e. ) of the basest and vilest of men , as the opposition plainly shews ; for they are opposed to them that sit in the gate , that is , honourable persons . The Lord would have his people shun the society of such , as a pest . Not to eat with them , 1 Cor. 5. 11. Yea , the Scripture brands them with Atheism ; they are such as have lost the sense and expectation of the Day of Judgment ; mind not another world , nor do they look for the coming of the Lord , Matth. 24. 27 , 28. He saith the Lord delayeth his coming , and then falls a drinking with the drunken . The thoughts of that day will make them leave their Cups , or their Cups will drown the thoughts of such a Day . And will not all the contempt , shame and infamy , which the Spirit of God hath poured on the head , of this sin , cause thee to abhor it ? Do not all Godly , yea Moral Persons , abhor the Drunkard ? Oh methinks the shame that attends it , should be as a fence to keep thee from it . Arg. 6. Sadly consider , there can be nothing of the sanctifying Spirit in a soul that is under the dominion of this lust ; for upon the first discovery of the Grace of God , the Soul renounces the Government of Sensuality . The Grace of God that bringeth Salvation , teacheth men to live soberly , Tit. 2. 11 , 12. That is one of its first effects . Drunkenness indeed may be found among Heathens , that are lost in the darkness of Ignorance ; but it may not be once named among the Children of the Day . They that be drunken are drunken in the night ; but let us that are of the day be sober , 1 Thes. 5. 7 , 8. And the Apostles often oppose Wine and the Spirit as things incompatible , Eph. 5. 16. Be not drunk with Wine wherein is excess , but be filled with the Spirit . So Jude 19. Sensual , not having the Spirit . Now what a dreadful Consideration is this : If any man have not the Spirit of Christ the same is none of his , Rom 8. 9. Sensual persons have not the Spirit of Christ , and so can be none of his . It 's true , Noah , a Godly man , once fell into this sin , but as Theodoret saith , and that truly , it proceeded ab inexperientiae non ab intemperantia , from want of experience of the force and power of the Grape , not from Intemperance ; and besides , we find not that ever he was again overtaken with that sin ; but thou knowest it , and yet persistest . O wretched Creature ! the Spirit of Christ cannot dwell in thee . The Lord help thee to lay it to heart sadly . Arg. 7. It 's a Sin over which many direful woes and threats hang in the Word , like so many lowring clouds , ready to power down vengeance upon the heads of such Sinners . Look as the condition of the Saints is compassed round with Promises , so is yours with Threatnings , Isai. 5. 11. Wo to them that rise up early in the morning , that they may follow strong drink , and continue until night , until VVine inflame . So Isai. 28. 1 , 2. Wo to the Crown of Pride , to the Drunkards of Ephraim , &c. With many other , too long to enumerate here . Now consider what a fearful thing it is to be under these woes of God : Sinner , I beseech thee , do not make light of them , for they will fall heavy : assure thy self , not one of them shall fall to the ground : they will all take place upon thee , except thou repent . There are woes of Men , and woes of God : Gods woes are true woes , and make their condition woful to purpose on whom they fall . Other woes ( as one saith ) do but touch the skin ; but these strike the Soul ; other woes are but temporal , these are eternal ; others do only part betwixt us and our outward comforts , these betwixt God and us for ever . Arg. 8. Drunkenness is a leading sin , which has a great retinue and attendence of other sins waiting on it , it 's like a sudden Land-flood , which brings a great deal of dirt with it . So that look as Faith excels among the Graces , because it enlivens , actuates , and gives strength to them ; so is this among sins . It is not so much a special sin against a single Precept of God , as a general violation of the whole Law , ( saith accurate Amesius . ) It doth not only call off the guard , but warms and quickens all other Lusts , and so exposes the Soul to be prostituted by them . ( 1. ) It gives occasion , yea , is the real cause of many contentions , and fatal quarrels , Prov. 23. 29. VVho hath Wo ▪ VVho hath sorrow , Who hath [ contention ] babling , wounds without cause ? They that tarry long at the wine , &c. Contentions and Wounds are the ordinary effects of drunken meetings : when Reason is deposed , and Lust heated , what will not men attempt ? ( 2. ) Scoff and reproaches of the ways and people of God. Psal. 69. 12. David was the Song of the Drunkards . ( 3. ) It 's the great incendiary of Lust : You shall find rioting and drunkenness joyned with chambering and wantonness , Rom. 13. 13. Nunquam ego ebrium castum putabo , saith Hierome , I will never think a drunkard to be chaste . Solomon plainly tells us , what the issue will be , Prov. 23. 33. Thine eyes shall behold a strange woman , and thy heart shall utter perverse things , speaking of the Drunkard . It may be called Gad , for a troop followeth it . Hence one aptly calls it , The Devils bridle , by which he turneth the sinner which way he pleases : he that is overcome by it , can overcome no other sin . Arg. 9. But if none of the former Considerations can prevail , I hope these two last may , unless all sense and tenderness be lost . Consider therefore in the 9th place , That Drunkards are in Scripture marked out for Hell : the Characters of Death are upon them . You shall find them pinioned with other Sons of death , 1 Cor. 6. 9 , 10. Know ye not , that the unrighteous shall not inherit the Kingdom of God ? Be not deceived : Neither Fornicaters , nor Idolaters , nor adulterers , nor effeminate , nor Abusers of themselves with Mankinde , nor Thieves , nor Covetous , nor [ Drunkards , ] nor Revilers , nor Extortioners , shall inherit the Kingdom of God. Oh dreadful thunderbolt ! He is not asleep but dead , that is not startled at it . Lord , how are guilty sinners able to face such a Text as this is ! Oh Soul ! Darst thou for a superfluous Cup adventure to drink a Cup of pure unmixed wrath ? Oh think when the Wine sparkles in the glass , and gives its colour , think , I say , what a Cup of trembling is in the hand of the Lord for thee . Thou wilt not now believe this ; Oh but the day is coming , when thou shalt know the price of these brutish pleasures . Oh it will then sting like an Adder . Ah! this short-lived beastly pleasure is the price for which thou sellest Heaven , and rivers of pleasure that are at Gods right hand . Obj. But I hope I shall repent , and then this Text can be no bar to my Salvation . Sol. True , if God shall give thee Repentance , it could not . But in the last place , to awaken thee throughly , and startle thy secure Conscience , which Sensuallity hath brawned and cauterized , let me tell thee . Arg. 10. That it is a sin out of whose power few or none are ever rescued or reclaimed . On this account it was that Saint Augustine called it the Pi● of Hell : he that is addicted to this Sin , becomes incurable ( saith a Reverend Divine ) for seldom , or never , have I known a Drunkard recalled . And its power to hold the soul in subjection to it , lies in two things especially : ( 1 ) as it becomes habitual ; and habits are not easily broken ; be pleased to view an Example in the case , Prov. 23. 35. They have stricken me , shalt thou say , and I was not sick ; they have beaten me and I felt it not . When I shall awake , I will seek it yet again . ( 2. ) As it takes away the heart , Hos. 4 11. that is , the understanding , reason and ingenuity of a man , and so makes him uncapable of being reclaimed by counsel . Upon this account it was , that Abigail would not speak less or more to Nabal , till the Wine was gone out of him , 1 Sam. 25. 36 , 37. plainly intimating , that no wholsome counsel can get in , till the Wine be gone out . When one asked Cleostratus , whether he were not ashamed to be drunken , he tartly replied ; And are not you ashamed to admonish a Drunkard ? intimating that no wise man would cast away an admonition upon such an one . And it not only renders them uncapable of councel for the time , but by degrees it besots and infatuates them ; which is a very grievous stroke from God upon them , making way to their eternal ruine . So then you see upon the whole , what a dangerous gulph the sin of Drunkenness is . I beg you for the Lords sake , and by all the regard you have to your souls , bodies , and estates , beware of it . Oh consider these ten Arguments I have here produced against it . I should have proceeded to answer the several Pleas and Excuses you have for it . But I mind brevity , and shall shut up this first Caution , with a very pertinent and ingenious Poem of Mr. George Herbert , in his Temple . Drink not the third glass , which thou canst not tame When once it is within thee ; but before Mayst rule it as thou list , and pour the shame which it will pour to thee , upon the floor . It is most just to throw that on the ground , Which would throw me there , if I kept the round . He that is drunken may his Mother kill , lie with his Sister ; he hath lost the Reins ; Is outlaw'd by himself : all kind of ill did with the liquor slide into the veins . The Drunkard forfeits Man , and doth devest All worldly right , save what he has by Beast . Shall I to please anothers wine-sprung mind , lose all my own ? God has giv'n me a measure Short of his Can , and Body : must I finde a pain in that wherein he finds a pleasure ? Stay at the third glass ; if thou lose thy hold , Then thou art modest , but the wine grows bold . If Reason move not Gallants , quit the room , ( all in a shipwrack shipt their several way . ) Let not a common Ruine thee entomb ; be not a Beast in courtesies , but stay ; Stay at the third Glass , or forgo the place ; VVine above all things doth Gods stamp deface . II. CAUTION . THe Second Evil I shall deal with , is the evil of the Tongue , which , as St. Iames saith , is full of deadly Poyson , Oathes , Curses , Blasphemies : and this poyson it scatters up and down the World in all places ; an untamed member that none can rule , Iam. 3. 7 , 8. The fiercest of beasts have been tamed by Man , ( as the Apostle there observes ) which is a relique of his old superiority and dominion over them ; But this is an unruly Member that none can tame , but he that made it : no beast so fierce and crabbed as this is . It may be , I may be bitten by it for my labour and indeavours to put a restraint upon it : but I shall adventure it . My design is not to dishonour or exasperate you : But if my faithfulness to God and you should accidentally do so , I cannot help that . Friends , Providence oftentimes confines many of you together within the narrow limits of a Ship , where you have time enough , and if your hearts were sanctified , many choice advantages of edifying one another . O what transcendent subjects doth Providence daily present you with , to take up your discourses ! How many experiences of extraordinary mercies and preservations have you to relate to one another , and bless the Lord for ! Also , how many works of wonder do you daily behold , who go down into the deeps ? O what heavenly imployment is here for your Tongues ! How should they be talking of all his wonders ! How should you call upon each other , as David did , Psal. 66. 16. Come hither , and I will tell you what God hath done for my soul , at such a time , in such an extremity . How should you call upon one another , to pay the vows your lips have uttered in your distress ? Thus should one provoke another to this Angelical Work , as one lively Bird sets the whole Flock a Chirping . But tell me , Sirs , Should a Man come abaord you at Sea , and ask of you , as Christ did of those two Disciples going to Emmaus , Luke 24. 17. VVhat manner of communication is this that ye have hy the way ? O what a sad account would he have from most of you ! It may be he should find one Iesting , and another Swearing , a third Reviling Godliness and the Professors of it , so that it would be a little Hell for a serious Christian to be confined to your Society . This is not ( I am confident ) the manner of all . We have a company of more sober Seamen , and blessed be God for them ; but surely thus stands the case with most of you . Oh what stuff is here from persons professing Christianity , and bordering close upon the confines of Eternity , as you do ! It is not my purpose to write of all the diseases of the Tongue ; that would fill a Volume , and is inconsistent with my intended brevity . Who can recount the evils of the Tongue ? The Apostle saith , It is a world of Iniquity , Jam. 3. 6. And if there be a world of Sin in one member , Who can number the Sins of all the members ? Laurentius reckons as many sins of the Tongue , as there are Letters in the Alphabet . And it is an observable Note that one hath upon Rom. 3. 13 , 14. That when Paul anatomizeth the natural Man there , he insisteth longer upon the Organs of Speech , than all the other members . Their throat is an open sepulchre , with their tongues they have used deceit , the poyson of Asps is under their Lips , their mouth is full of cursing and bitterness . But to be short , we find the Spirit of God in Scripture comparing the Tongue to a Tree , Prov. 15. 4. A wholesome Tongue is a Tree of Life . And words is the fruit of the Tree , Isa. 57. 12. I create the fruit of the Lips. Some of these Trees bear precious fruits , and it is a lovely sight to behold them laden with them in their seasons , Prov. 25. 11. A word fitly spoken , is like Apples of Gold in Pictures of Silver . Such a Tongue is a Tree of Life . Others of these Trees bear evil Fruit , Grapes of Sodome , and Clusters of Gomorrah . I shall onely insist upon two sorts of these fruits , viz. ( 1. ) Withered sapless fruit ; I mean , idle and unprofitable words . ( 2. ) Rotten and corrupt fruit ; I mean , prophane Oathes , and prophanations of the sacred Name of God. No fruit in the world so apt to corrupt and taint , as the fruits of the Lips. When it is so , the Scripture calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corrupt ●r rotten communication , Ephes. 4. 29. To prevent this , the Spirit of God prescribes an excellent way to season our words , and keep them sweet and sound , that they may neither wither nor become idle and sapless , nor putrifie and become rotten , as prophane words are , Col. 4. 6. Let your speech be always with grace , seasoned with salt , that you may know how to answer every man. Oh if the salt of Grace were once cast into the fountain , the Heart , the streams must needs become more savory and pleasant , as the waters of Marah when they were healed . My present work is to attempt the cure of this double evil , of idle words , and prophane Oathes , whereof thousands among you are deeply guilty . I shall begin with the first , viz. 1. IDLE WORDS : that is , useless Chat , unprofitable Talk , that is not referred any way to the glory of God : This is a common evil , and little regarded by most men , but yet a sin of severer aggravations than the most imagine . Light words weigh heavy in Gods ballance . Arg. 1. For first , the evil of them is exceedingly aggravated by this : They abuse and prevert the Tongue , that noble member , from that employment and use which God by the law of Creation designed it to . God gave not to man the Organs and power of Speech ( which is his excellency above the Beasts ) to serve a passion , or vain humour , to vent the froth and vanity of his spirit : but to extol his Creator , and render him the praise of all his admirable and glorious works . For though the Creation be a curious well tuned Instrument , yet man is the Musician that must touch it and make the melody ; this was the end of God in forming those Instruments and Organs : but now hereby they are subject to Satan and Lust , and employed to the dishonour of God that made them . God is pleased to suspend the power of Speech ( as we see in Children ) till Reason begin to bud in them ; they have not the liberty of the one , till they have the use of the other : which plainly shews , that God is not willing to have our words run waste . Arg. 2. It is a sinful wasting of our precious time , and that puts a further aggravation upon it . Consider , Sirs , the time of Life is but a little spot betwixt two eternities . The long-suffering God wheels about those glorious Celestial Bodies over your heads in a constant revolution , to beget time for you ; and the preciousness of every minute thereof results from its use and end : It is intended and afforded as a space to you to repent in , Rev. 2. 21. And therefore great things depend upon it : no less than your eternal Happiness or Misery , hangs upon those precious opportunities . Every minute of it hath an influence into Eternity . How would the damned value one hour of it , if they might enjoy it ! The business you have to do in it , is of unspeakable weight and concernment ; this great work , this Soul-work , and Eternity-work lies upon your hands , you are cast into streights of time about it . And if so , Oh what an evil is it in you , to waste it away thus to no purpose ! Arg. 3. It 's a sin that few are sensible of , as they are of other sins , and therefore the more dangerous . It 's commonly committed , and that without checks of Conscience . Other sins , as Murther and Adultery , though they be horrid sins , yet are but seldom committed , and when they are , Conscience is startled at the horridness of them : Few , except they be prodigious wretches indeed , dare make light of them . But now for idle and vain words , there are inumerable swarms of these every day , and few regard them . The intercourse betwixt the heart and tongue is quick ; they are quickly committed , and as easily forgotten . Arg. 4. And then 4thly , They have mischievous effects upon others . How long doth an idle word or foolish jest stick in mens minds , and become an occasion of much sin to them ? The froath and vanity of thy Spirit , which thy tongue so freely vents among thy vain Companions , may be working in their minds , when thou art in the dust , and so be transmitted from one to another ; for unto that no more is requisite than an objective existence of those vain words in their memories . And thus mayst thou be sinning in the persons of thy Companions , when thou art turned into dust . And this is one reason that Suarez gives for a general Judgment , after men have past their particular judgment , immediately after their death , Because ( saith he ) after this , multitudes of sins by their means will be committed in the world , , for which they must yet be judged to a fuller measure of wrath . So that look as many of the precious Servants of God now in glory , have left many weighty and holy Sayings behind them , by which many thousands of souls have been benefitted , and God glorified on Earth , after they had left it ▪ So thou leavest that vanity upon the mind of others behind thee , by which he may be dishonoured to many generations . And then 2. For PROPHANE OATHES , th● corrupt fruit of a graceless heart ; Oh how common are these among you ! yea , the habit of swearing 〈◊〉 so strengthened in some , that they have lost all Sens●●● and Conscience of the sin . Now , Oh that I migh● prevail with you to repent of this wickedness , an● break the force of this customary evil among you ▪ Will you but give me the reading of a few page● more ; and weigh with the reason of men , what yo● read ? If you will not hearken to counsel , it is a fat● sign , 2 Cor. 2. 15 , 16. and you shall mourn for th● obstinacy hereafter , Prov. 5. 12 , 13. Desperate that evil that scorns the remedy . And if you ha●● patience to read it , the Lord give you an heart 〈◊〉 consider what you read , and obey the Counsels of God ; or else it were better thine eyes had never ●een these lines . Well then , I beseech you consider , Arg. 1. That prophane Oathes are an high abuse of the dreadful and sacred Name of God , which should neither be spoken or thought of without the ●●eepest awe and reverence . It is the taking of that ●acred Name in vain , Exod. 20. 7. Now God is ●xceeding tender and jealous over his Name : it is ●ear to him : his Name is dreadful and glorious , Malac. 1. 14. I am a great King , and my Name is ●readful among the Heathens . The Heathen would ●ot ordinarily mention the names of such as they ●everenced . Suetonius saith , that Augustus pro●ibited the common use of his name : he thought it 〈◊〉 indignity to have his name tost up and down in ●very one's mouth . Yea , saies Dr. Willet on Exod. 〈◊〉 . it was a use among them to keep secret such ●ames as they would have in reverence . They durst ●ot mention the name of Demogorgon , whom they ●eld to be the first God : They thought when he ●as named , the earth would tremble . Also the ●●me of Murcurius Trismegistus was very sparingly ●ed , because of that reverence the people had for 〈◊〉 . Now consider , shall poor worms be so tender 〈◊〉 preserving the reverence of their names ? Shall 〈◊〉 Heathens dare to use the names of their Idols ; 〈◊〉 shall the sacred and dreadful name of the true 〈◊〉 be thus bandied up and down by tongues of his 〈◊〉 Creatures ? Will not God be avenged for these ●ses of his Name ? Be confident , it shall one day 〈◊〉 sanctified upon you in judgment , because ye did 〈◊〉 sanctifie it according to your duty . Arg. 2. Swearing is a part of the Worship of 〈◊〉 , and therefore prophane swearing can be no less than the profanation of his worship , and robbing●● him of all the glory he has thereby , Deut. 6. 13. ● Thou shalt fear the Lord thy God , and serve him , and shalt swear by his Name . So Jer. 4. 2. Thou shal● swear , the Lord liveth , in Truth , in Iudgment , and 〈◊〉 Righteousness . If a man swear by God after thi● manner , God is exceedingly glorified thereby ▪ Now that you may see what revenue of Glory Go●●● hath from this part of his worship , and how it be●omes a part of Divine Worship ; you must know ▪ That an Oath is nothing else , but The asking o● desiring a Divine Testimony , for the confirmation of th● truth of our testimony . Heb. 6. 16. For men veril● swear by the greater , and an Oath for [ confirmation ] is to them an end of all strife . The corruption o● humane nature by the fall , has made man such a fals● and ●ickle creature , that his single testimony canno● be sufficient Security for another , ( especially i● weighty Cases ) to rest upon : and therefore i● swearing , he calleth ●od for a witness of the trut● of that he affirms , or promiseth . I say , calleth Go● to be a witness of the truth of what he saith , becau●● he is Truth it self , and cannot lie , Heb. 6. 18. No● this calling for , or asking of a Testimony from Go● makes an Oath become a part of Gods Worshi● and gives him a great deal of Glory and Honour ▪ For hereby he that sweareth , acknowledgeth 〈◊〉 Omnisciency , and Infallible Truth and Righteousne●●● His Omnisciency is acknowledged ; for by this appe●● to Him , we imply and acknowledge him to be 〈◊〉 Searcher of the hearts and reins ; that he knows 〈◊〉 secret intents and meaning of our spirits . His 〈◊〉 preme and Infallible Truth is also acknowledged ; 〈◊〉 this is manifestly carried in an Oath , That thoug● am a false and deceitful Creature , and my affirmati●● cannot obtain universal and full credence , yet that is greater than I , by whose Name I swear , cannot deceive . And lastly , his Righteousness is acknowledged in an Oath : for he that sweareth doth either expresly or implicitly put himself under the curse and wrath of God , if he swear falsely , Every Oath hath ●n execration or imprecation in it , Neh. 10. 29. They entered into a curse and an oath to walk in Gods law . And so 2 Cor. 1. 23. I call God for a record upon my soul. And the usual form in the Old Testament was , The Lord do so to me , and more also . Now hereby God hath the Glory of his Righteousnes and Justice given him by the Creature , and therefore it is a ●hoice part of the Divine Worship , or of that homage which a creature oweth to his God. And if this ●e so , then how easily may the sin of rash and pro●ane Oaths be hence argued and aggravated ? The more excelle●t any thing is by an institution of God , ●y so much more horrid and abominable is the abuse ●hereof . O how often is the dreadful Majesty of Heaven and Earth called to witness to frivolous ●hings ! and oft to be a witness of our rage and fu●y ! as 1 Sam. 14. 39. Is it a light thing to rob him of his peculiar Glory , and subject poor souls to his ●urse and wrath , who has said , He will be a swift wit●ess against you ? Mal. 3. 5. Your tongues are nimble 〈◊〉 committing this sin , and God will be swift in pun●shing for it . Arg. 3. It is a sin which God hath severely threatn●d to punish , and that with temporal and corporal ●lagues : For by reason of Oaths , the land mourns , Hos. ● . 2 , 3. That is , it brings the heavy Judgment of God upon whole Nations , under which they shall ●ourn . And in Zech. 5. 2 , 3 , 4. you have there 〈◊〉 Roll of cuses , ( i. e. ) a Catalogue of judgments and ●oes , the length thereof twenty Cubits ( i. e. ten yards . ) ●o set out the multitude of woes contained in it ▪ it 's a long Catalogue : and A flying Rill , to denote the swiftness of it ; it flyes towards the house of the Swearer , it makes haste . The Judgments that are written in it linger not , but are even in pain to be delivered . And this flying Roll full of dreadful Woes , flyes and enters into the house of the Swearer : and it shall therein remain , saith the Lord , it shall cleave to his family ; none shall claw off these woes from him : And it shall consume the Timber thereof , and the Stones thereof , ( i. e. ) bring utter subvertion , ruine , and desolation to his House . O dreadful sin ! What a desolation doth it make ! Your Mouths are full of Oathes , and your Houses shall be full of Curses . Wo to that wretched Family into which this flying Roll shall enter ; Wo , I say , to the wretched Inhabitants thereof . The Curse of the Lord ( saith Solomon ) is in the house of the wicked ; but He blesseth the [ habitation ] of the just , Prov. 3. 33. Tuguriolum , ( i. e. ) saith Mercer , his poor little Tenement or Cottage . There is a Blessing , the promises like Clouds of Blessing , dwell over it , and drop mercies on it : but a Curse is in the house of the wicked . Ah , how many stately Mansious are there , in which little other language but Oathes and Curses are heard ! and these are as so much Gunpowder laid under the foundation of them , which when Justice shall set fire to , Oh what work will it make ! Wo to the Inhabitants thereof . Well then , break off this sin by Repentance , unless you intend to ruine your Families , and bring all the Curses of God into your Houses . If you have no pity for your selves , yet pity your Posterity ; have mercy for your Wives and Children , don't ruine all for the indulgence of a lust ▪ Arg. 4. But that is not all ; It brings Soul-judgments and spiritual plagues upon you : It brings Hel● along with it . And if thou be not afraid to sin , yet methinks thou shouldst be afraid to burn if the love of God can work nothing upon thy brawny heart , yet methinks the Terrors of the Lord should startle and affright it . To this purpose , I beseech you , weigh these Scriptures ; and methinks , unless God hath lost all his Authority with you , and Hell all its Terrors , it should startle you . The first is that dreadful Scripture , James 5. 12. But above all things , my Brethen , swear nat ; neither by Heaven , neither by the Earth , neither by any other oath , but let your yea , be yea ; and your nay , nay ; lest ye fall into [ Condemnation . ] O view this Text seriously . Methinks it should be like the ●ingers that came forth and wrote upon the wall , that dreadful Sentence that changed the Countenance of a King , and that in the height of a frolick humour , and made his Knees smite together . Mark , [ Above all things ] a form of vehemency and earnestness , like that , Ephes. 6. 16. But above all , taking the shield af Faith. As Faith hath a prelation there before all the Graces , so Swearing here before all other Vices . [ Swear not ] ( i. e. ) vainly , rashly , profanely ; for otherwise 't is a lawful thing , and a part of Gods worship , as I have shewed : but swear not vain Oaths , by the Creatures , Heaven , or Earth , &c. Which is to advance the creature into the room of God. A sin to which the Jews were much addicted . But , Let your yea , be yea ! and nay , nay ? ( i. e. ) accustom your selves to short and plain Affirmations and Negations , to a simple and candid expression of your minds . And the thundering Argument that backs it , is this ; [ lest ye fall into Condemnation ] ( i. e. ) lest for these things the Judge of Heaven and Earth pass a Sentence of condemnation to Hell upon you . Oh Sirs Dare you touch with this hot iron ? Dare you from henceforward commit that Sin , that you know will bring you under the condemnation and judgment of God ? Do you know what it is for a soul to be cast at Gods bar ? Did you never see a poor malefacter tried at the Assizes , and observe how his face gathers paleness , how his Legs tremble , and Death displays its colours in his cheeks , when sentence is given upon him ? But what 's that to Gods condemnation ? What is a Gallous to Hell ? Another Text I would commmend to your consideration is that Exod. 20. 7. The Lord will not hold him guiltless that taketh his Name in vain . Where vain Oathes are especially included . Now what doth God mean , when He saith , He will not hold him guiltless ? The meaning is plain , his sins shall be reckoned and imputed to him , they shall lie upon his Soul ; he shall be bound over to answer God for them . O terrible sentence ! What Soul can bear it , or stand before it ! Blessed is the man ( saith David ) to whom the Lord imputeth not inquity . Surely then , cursed is that man , to whom God will impute them . And to the Swearer they shall all be imputed , if he break not off his sin by repentance , and get a Christ the sooner . O Soul ! How dar'st thou think of going before the Lord with the guilt of all thy sins upon thee ? When Christ would administer the very spirit of Joy in one sentence to a poor Sinner , Matth. 9. 4. He said , Son be of good cheer , thy sins are forgiven . And when God would contract the sum of all misery into one word , He saith , His sins shall lie down with him in the dust , Job 20. 11. Ah soul ! One of these days thou shalt be laid on thy Death-bed , or see the waves that shall entomb thee leaping and roaring upon every side ; and then thou wilt surely have other thoughts of the happiness that lies in remission of sin , than thou hast now . Observe the most incorrigible Sinner then ; hark how he sighs , and groans , and cries ; Ah Lord ! and must I die ? And then see how the tears trickle down his Cheeks , and his heart ready to burst within him . Why , what 's the matter ? Oh , the Lord will not pardon him , he holds him guilty . If he were sure his sins were forgiven , then he could die ; but oh ! to appear before the Lord in them , appals him , daunts him , kills the very heart of him . He would fain cry for mercy , but Conscience stops his mouth . Oh , saith Conscience , how canst thou move that tongue to God in prayer for mercy , that hath so often rent and torn his glorious Name , by Oaths and Curses ? Sirs ! I pray you , do not make light of these things : they will look wishly upon you one of these days , except ye prevent it by sound conversation . Arg. 5. And then lastly , to name no more , I pray you consider , that a custom of vain words and prophane Oaths , is as plain an indication and discovery of an unregenerate Soul , as any in the world . This is a sure ●ign thou art none of Christs , nor hast any thing to do with the promises and priviledges of his people : for by this the Scripture distinguisheth the state of Saints and Sinners , Eccl. 9. 2. There is one event to the righteous , and to the wicked ; to the clean , and to the unclean ; to him that sacrificeth ▪ and to him that sacrificeth not : as is the good , so is the sinner : and he that sweareth , as he that feareth an Oath . Mark ; he that sweareth , and he that feareth an Oath , do as manifestly distinguish the Children of God from wicked men , as clean and unclean , righteous and wicked , sacrificing ▪ and not sacrificing This fruit of the tongue plainly shews what the tree is that bears it , Isai. 2. 6. The vile person will speak of villany ; and out of the abundance of the heart , the mouth speaks . Loquere , ut videam , said one ; Speak , that I may see what you are . Look what is in the heart that is vented by the Tongue : where the treasures of Grace are in the Heart , words ministring Grace will be in the Lips , Psal. 37. 30. The mouth of the righteous speaketh wisdom , and his tongue talketh of Iudgment ; for the law of the Lord is in his heart . To this sense we must understand that Scripture , att . 12. 27. By thy words thou shalt be justified , and by thy words thou shalt be condemned . Certainly , Justification and Condemnation , in the day of Judgment , shall not pass upon us meerly for the good or bad words we have spoken ; but according to the state of the Person , and frame of the heart . But the meaning is , that our words shall justifie or condemn us in that day , as evidence of the state and frame of the Soul. We use to say , such Witnesses hang'd a man ; the meaning is , the Evidence they gave cast and condemned him . O think seriously of this ; if words evidence the state of the Soul , what an woful state must thy Soul needs be in , whose mouth overflows with Oathes and Curses ! How many witnesses will be brought in , to cast thee in the great Day ? Your own tongue shall then fall upon you , as the expression is , Psal. 64 , 8. And out of your own mouth , God will fetch abundant evidence to condemn you . And thus I have opened unto you the evil of vain words , and prophane Oathes ; and presented to your view their several aggravations . If by these things there be a relenting pang upon thy heart , and a serious resolution of reformation , then I shall commend these few helps or means to thy perusal , and conclude this Head. And the first help is this . Help . 1. Seriously fix in thy thoughts that Scripture , Matth. 12. 36. But I say unto you , that every idle word that Men shall speak , they shall give an account thereof in the day of Iudgment . Oh let it soun● in thine ears day and night ! Oh ponder them in thy heart . [ I say unto you ] I that have always been in the Fathers bosome , and do fully know his mind , I that am constituted the Judge of quick and dead , and do fully understand the rule of Judgment ; and the whole process thereof , I say , and do assure you , that [ every idle word that men shall speak , ] ( i. e. ) every word that hath not a tendency and reference to the Glory of God though there be no other obliquity or evil in them than this , that they want a good end . How much more then scurrilous Words , bloody Oathes and Blasphemies ! [ Men shall give an account thereof ] that is , shall be cast and condemned to suffer the wrath of God for them ; as appears by that parallel Scripture , 1 Pet. 4. 4 , 5. For as the Learned observe , there is plainly a Matalepsis in these words ; The Antecedent , to give an account , is put for the Consequent , punishment , and condemnation to hell fire ; the certainty whereof admits but of this one exception , viz. intervenient repentance , or a pardon obtained through the blood of Christ here , before you be presented at that judgment-seat . Oh then , what a bridle should this Text be to thy extravagant tongue ! I remember Hierom was wont to say , Whether I eat or drink , or whatever I do , methinks I still hear the sound of these words in mine ear , Arise ye dead , and come to judgment . O that the sound of the words may be always in your ears ! Help . 2. Consider before you speak ▪ and be not rash to utter words without knowledge . He th●● speaks what he thinks not , speaks Hipocitically 〈◊〉 he that thinks not what to speak , sperks inconsi●●rately . You have cause to weigh your words , before you deliver them by your tongue ; for whether you do , or do not , the Lord pondereth them . Records are kept of them ; else you could not be called to an account for them , as I shewed you you must . Help . 3. Resign up your Tongues to God every day , and beg him to guide and keep it . So did David , Psal. 141. 3. Set a watch , O Lord before my mouth , and keep thou the door of my lips . Beg him to keep you from provocations and temptations ; or if you fall into them , intreat him for strength to rule your spirits in them , that you may not be conquered by temptations . Help . 4. But above all , labour to get your Souls cleansed and purified by Faith , possest with saving and gracious Principles : All other means will be ineffectual without this . Oh see the vileness of thy nature , and the necessity of a change to pass upon it ▪ First make the tree good , and then his fruit good : a new Nature will produce new words and actions . To binde your souls with Vows and resolutions , while you are strangers to a regenerate work , is to bind Sampson with green wit hs , whilst his locks remain upon his head . I will shut up this with the Advice of that divine Poet , Mr. George Herbert it may be it may affect thee , and run in thy thoughts when thou art alone . Take not his Name , who made thy mouth , in vain ; it gets thee nothing , and hath no excuse . Lust and wine , plead a pleasure ; avarice gain : but the cheap Swearer , though his open sluce , Le ts his Soul run for nought , as little fearing . VVere I an Epicure , I could hate swearing . VVhen thou dost tell another jest , therein Omit the Oathes , which true VVit cannot need ; Pick out of tales the mirth , but not the sin . He pares his apple , that will cleanly feed . Play not away the virtue of that Name , VVhich is thy best stake , when grief makes thee tame . The cheapest sins most dearly punisht are , because to shon them also is so cheap : For we have wit to mark them , and to spare . O crumble not away thy Souls fair heap . If thou wilt die , the gates of Hell are broad . Pride , and full sins , have made the way a road . III. CAUTION . THe next danger I shall give you warning of , is the sin of Vncleanness ; with which , I fear , too many of the rude and looser sort of Sea-men defile themselves ; and possibly , the temptations to this sin are advantaged , and strengthened upon them more than others , by their condition and employments . Let no Man be offended that I here give warning of this evil ; I intend to asperse no Man's person , nor raise up jealousie against any : but would faithfully discharge my duty to all , and that in all things . It was the complaint of Salvian many hundred years ago , that he could not speak against the Vices of men , but one or other would thus object , There he meant me , he hit me ; and so storm and fret . Alas ( as he replieth ) it is not we that speak to you , but your own Conscience ; we speak to the Order , but Conscience speaks to the Person . I shall use no other Apology in this case . That this Sin is a dreadful Gulph , a Quick-sand that hath suck'd and destroyed thousands , is truly apparent , both from Scripture and Experience . Solomon tells us , Prov. 22. 14. That it is a deep ditch , into which such as are abhorred of the Lord shall fall . Oh the multitudes of dead that are there ! And if so , I cannot in duty to God , or love to you , be silent , where the danger is so great . It is both needless , and besides my intention , here to insist largely upon the explication of the particulars in which uncleanness is distributed : the more ordinary and common sins of this kind are known by the names of Adultery and Fornication : the latter is , when single persons come together , out of the state of marriage ; the former is , when at least one of the persons committing uncleanness is contracted in marriage . This now is the evil I shall warn you of . And that thou mayst never fall into this pit , I shall endeavour to fence and hedge up thy way to it , by these ensuing Arguments : And Oh that the light of every Argument may be powerfully reflected upon your Conscience ! Many men are very wise in generals , but very vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the reasonings , or imaginations , as the Apostle calls them , Rom. 1. 22. ( i. e. ) in their practical inferences . They are good at speculation , but bunglers at application . But it is truth in the particulars , that , like an hot Iron , pierces ; and Oh that you might find these to be such in your Soul ! To that end , consider . Arg. 1. The names and titles by which this sin is known in scripture , are very vile and base . The Spirit of God , doubtless , hath put such odious names upon it , on purpose to deter and affright men from it . In general , it 's called Lust ; and so ( as one notes ) it beareth the name of its mother . It is Vncleanness in the abstract , Nu●b . 5. 19. Filthiness it self ; An abomination ; Ezek. 22. 11. And they that commit are called abominable , Revel . 21. 8. Varro saith , the word imports that which is not lawful to mention ; or rather , abominable persons are such as are not fit for the society of men , such as should be ●usht out of all mens company : They are rather to be reckoned to beasts than man. Yea , the Scripture compares them to the filthiest of beasts . even to Dogs : When Ishbosheth charged this sin upon Abner , 2 Sam. 3. 8. Am I a Dogs head , ( saith he ) that thou chargest me with a fault concerning this woman ? And in Deut. 23. 18. The hire of a whore , and the price of a dog , are put together . The expression of this lust in words or gesture , is called neighing , Jer. 5. 8. Even as fed horses do , that scatter their lust promiscuously . Or if the Scripture speaks of them as men , yet it allows them but the external shape of men , not the unde●standing of men . Among the Jews they were called Fools in Israel , 2 Sam. 13. 13. and so Prov. 6. 32. Whoso committeth adultery with a woman , lacketh understanding . And sinners , Luke 7. 37. And behold a woman that was a [ ●inner ; ] that is , an eminent notorious sinner : by which term , the Scripture deciphers an unclean person ; as if among sinners there were none of such a prodigious stature in sin as they . And we find that when the spirit of God would set forth any sin by an odious name , he calls it Adultery ; so Idolatry is called Adultery , Ezek. 16. 32. And indeed this spiritual and corporal Adultery , oftentimes are found in the same persons . They that give themselves up to the one ▪ are by a righteous hand of God given up to the other , as it is too manifestly and frequently exemplified in the World. So earthly-mindedness hath this name put upon it , o● purpose to affright men from it , Iam. 4. 4. Now certainly , God would never borrow the name of this sin to set out the evil of other sins , if it were not most vile and abominable . It 's call'd the sin of the Gentiles , or heathen , 1 Thes. 4. 5. And oh that we could say , it were only among them that know not God! Now then , are you able to look these Scriptures in the face , and not blush ? Oh what a sin is this ! Art thou willing to be ranked with Fools , Dogs , Sinners , Heathens , and take thy lot with them ? God hath planted that affection of shame in thy nature , to be as a guard against such filthy lusts ; it 's a sin that hath filthiness enough in it , to defile the tongue that mentions it , Ephes. 5. 3. Arg. 2. It is a sin that the God of Heaven hath often prohibited , and severely condemned in the Word , which abundantly declares his abhorrence of it . You have prohibition upon prohibition , and threatning upon threatning in the Word against it . Exod. 20. 14. Thou shalt not commit adultery . This was delivered upon Mount Sinai , with the greatest solemnity and terrour , by the mouth of God himself . Turn to , and ponder the following Scriptures , among many others , Prov. 5. 2 , 3 , 4. Acts 5. 29. Rom. 1. 24 , 29. Rom. 13. 13. 1 Cor. 6. 13 , 14 , 15 , 16 , 18. 2 Cor. 12. 21. Gal. 5. 29. Ephes. 5. 3. Col. 3. 5. 1 Thes. ● ▪ 2 , 3 , 4 , 5. Heb. 12. 16. Heb. 13. 4. All these , with many others , are the true sayings of God ; By them thou shalt be tryed in the last day . Now consider how terrible it will be ▪ to have so many words of God , and such terrible ones too , as most of those are , to be brought in and pleaded against thy Soul in that day : mountains and hills may depart , but these words shall not depart ; He●ven and Earth shall pass away , but not one tittle of the Word shall pass away . Believe it , Sinner , as sure as the Heavens are over thy head , and the Earth under thy seet , they shall one day take hold of thee , though we poor worms who plead them with thee , die and perish , Zech. 1. 5 , 6. The Lord tells us it shall not fall to the ground . Which is a borrowed speech from a Dart that is flung with a weak hand ; it goes not home to the mark , but falls to the ground by the way . None of these words shall so fall to the ground . Arg. 3. It is a sin that defiles and destroys the body , 1 Cor. 6. 18. He that committeth adultery , sinneth against his own body . In most other sins the body is but the Instrument , here it is the Object against which the sin is committed ; that body of thine , which should be the Temple of the holy Ghost , is turned into a stye of filthiness ; yea , it not only defiles , but destroys it . Iob calls it a fire that burneth to destruction , Iob 31. 12. or as the Septuagint reads it , a fire that burneth in all the Members . It is a sin that God hath plagued with strange and terrible diseases ; that Morbus Gallicus , and sudor Anglicus , and that Plica Polonica whereof you may read in Bolton's four last things , page 30. and Sclater on Rom. 1. 30. These were judgments sent immediately by Gods own hand , to correct the new sins and enormities of the world ; for they seem to put the best Physicians besides their Books . Oh how terrible is it to lie groaning under the sad effects of this sin ? As Solomon tells us , Prov. 5. 11. And thou mourn at the last , when thy flesh and thy body are consumed . To this sense some expound that terrible Text , Heb. 13. 4. Marriage is honourable in all , and the bed undefiled ; but Whoremongers and Adulterers God will judge : ( i. e. ) with some remarkable judgment inflicted on them in this world : if it escape the punishment of men , it shall not escape the vengeance of God. Ah! with what comfort may a man lie down upon a sick bed , when the sickness can be looked upon as a Fatherly Visitation coming in Mercy ? But thou that shortenest thy life , and bringest sickness on thy self by such a sin , art the Devils Martyr ; and to whom canst thou turn in such a day for comfort ? Arg. 4. Consider what an indelible blot it is to thy nature , which can never be wiped away : though thou escape with thy life , yet as one says , thou shalt be burnt in the hand , yea , branded in the forehead . What a foul scar is that upon the face of David himself , which abides to this day ? He was upright in all things , save in the matter of Uriah . And how was he slighted by his own Children and servants after he had committed this sin ? Compare 1 Sam. 2. 30. with 2 Sam. 12. 10 , 11. A wound and dishonour shall he get ; and his reproach shall not be wiped away . This is to give thine honour to another , Prov. 5. 9. The shame and reproach attending it , should be a preservative from it . Indeed the Devil tempts to it by hopes of secresie and concealment ; but though many other sins lie hid , and possibly shall never come to light , until that day of manifestation of all hidden things , yet this is a sin that is most usually discovered . Under the Law , Cod appointed an extraordinary way for the discovery of it , Numb . 5. 13. And to this day the Providence of God doth often very strangely bring it to light , though it be a deed of darkness . The Lord hath many times brought such persons either by terrors of Conscience , Phrensie , or some other means , to be the publishers and proclaimers of their own shame . Yea , observe this , saith Reverend Mr. Hildersham on the Fourth of Iohn , even those that are most cunning to conceal and hide it from the eyes of the world , yet through the just judgment of God , every one suspects and condemns them for it , this dashes in pieces , at one stroke , that Vessel in which the precious Oyntment of a good name is carried . A fool in Israel shall be thy title ; and even Children shall point at thee . Arg. 5. It scatters thy substance , und roots up the foundation of thy state . Iob 31. 12. It roots up all the increase . Strangers shall be filled with thy wealth , and thy labours shall be in the house of a stranger . Prov. 5. 10. For by means of a whorish woman , a man is brought to a morsel of bread . Prov. 6. 26. It gives rags for its Livery ( saith one : ) and though it be furthered by the fulness , yet it 's followed with a morsel of bread . This is one of those temporal Judgments with which God punishes the unclean person in this life . The word Delilah , which is the name of an Harlot , is conceived to come from a root that signifies●to exhaust , drain , or draw dry . This sin will quickly exhaust the fullest estate ; and oh what a dreadful thing will this be , when God shall require an account of thy Stewardship in the great day ! How righteous is it , that that man should be fuel to the wrath of God , whose health and wealth have been so much fuel to maintain the flame of Lust ! Oh how lavish of their estates are sinners to satisfie their Lusts ! If the Members of Christ be sick , or in Prison , they may there perish and starve , before they will relieve them ; but to obtain their Lusts , Oh how expensive ! Ask me never so much and I will give it , said S●echem , Gen. 34. 12. Ask what thou wilt , and it shall be given thee , said Herod to the daughter of his Herodias . Well , you are liberal in spending treasures upon you lusts ; and believe it , God will spend treasures of wrath to punish you for your Lusts. It had been a thousand times better for thee , thou hadst never had an estate , that thou hadst begg'd thy bread from door to door , than to have such a sad reckoning as thou shalt shortly have for it . Arg. 6. Oh stand off from this sin , because it is a pit out of which very few have been recovered that have fallen therein . Few are the footsteps of returners from this den . The longer a man lives in it , the less power he hath to leave it . It is not only a damning , but an infatuating sin . The danger of falling this way must needs be great , and the fall very desperate , because few that fall into it do ever rise again . I shall lay two very terrible Scriptures before you to this purpose , either of them enough to drive thee speedily to Christ , or to drive thee out of thy wits : the one is that , Eccles. 7. 26. And I find more bitter than death , the woman whose heart is snares and nets , and whose hands are bands : Whoso pleaseth God shall escape from her ; but the sinner shall be taken by her . The Argument which the spirit of God uses here to disswade from this Sin , is taken from the subject ; they that fall into it , for the most part , are persons in whom God has no delight , and so in judgment are delivered up to it , and never recovered by Grace from it . The other is that in Prov. 22. 14. The mouth of a strange woman is a deep pit ; he that is abhorred of the Lord shall fall therein . Oh terrible word ! able to daunt the heart of the the securest sinner ; your whores embrace you , yea , but God abhors you ; you have their love , oh but you are under Gods hatred ! What say you to these two Scriptures ? If you are not Athiests , methinks such a word from the mouth of God , should strike like a Dart through thy Soul. And upon this account it is that they never are recover'd , because God has no delight in them . If this be not enough , view one Scripture more , Prov. 2. 18 , 19. For her house inclineth unto Death , and her paths unto the Dead : None that go to her reture again , neither take they hold of the paths of life . Reader , if thou be a person addicted to this sin , go thy ways , and think seriously what a case thou art in . None return again ( i. e. ) a very few of many : the examples of such as have been recovered are very rare . Pliny tells us , the Mermaids are commonly seen in green Meadows , and have inchanting Voices ; but there are always found heaps of dead mens bones lying by them . This may be but a fabulous Story : But I am sure it is true of the Harlot , whose Syren-Songs have allured thousands to their inevitable destruction . It 's a captivating sin , that leads away the sinner in triumph ; they cannot deliver their souls : Prov. 7. 22. He goeth after her straightway , as an Ox goeth to the slaughter , or as a [ Fool ] to the correction of the stocks . Mark ; a Fool : it dementates and befools men , takes away their understanding : the Septuagint renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As a dog to the Collar , or , like as we use to say , a dog in a string . I have read of one , that having by this sin wasted his body , was told by Physitians , that except he left it , he would quickly lose his Eyes ; he answered , If it be so , then Vale lumen amicum , Farewel sweet light . And I remember Luther writes of a certain Nobleman in his Country , who was so besotted with the sin of Whoredome , that he was not ashamed to say , That if he might live here for ever , and be carried from one stews to another , he would never desire any other Heaven . The greatest Conquerors that have subdued Kingdoms , and scorned to be commanded by any , have been miserably enslaved and captivated by this Lust. O think sadly upon this argument ; God often gives them up to Impenitency , and will not spend a rod upon them to reclaim them . See Hos. 4. 14. Revel . 22. 11. Arg. 7. And then in the 7th place , Those few that have been recovered by Repentance out of it , oh how bitter hath God made it to their souls ! I find it ( saith Solomon ) more bitter than death , Eccles. 7. 26. Death is a very bitter thing ; Oh what a struggling and reluctance is there in Nature against it ? But this is more bitter . Poor David found it so , when he roared under those bloody lashes of Conscience for it , in Psalm 51. Ah! when the Lord shall open the poor Sinner's eyes , to see the horrid guilt he hath hereby contracted upon his own poor soul , it will haunt him as a Ghost , day and night , and terrifie his soul with dreadful forms and representations . O dear-bought pleasure , if this were all it should cost . What is now become of the pleasure of sin ? Oh! what gall and wormwood wilt thou taste , when once the Lord shall bring thee to a sight of it , the Hebrew word for Repentance [ Nacham ] and the Greek word [ Metamelia ] the one signifies an irking of the Soul , and the other signifies After grief . Yea , it is called A renting of the heart , as if it were torn in pieces in a mans breast . Ask such a poor soul , what it thinks of such Courses now ? Oh now it loaths , abhors it self for them . Ask him , if he dare sin in that kind again ? You may as well ask me ( will he answer ) whether I will thrust my hand into the fire . Oh it breeds an indignation in him against himself . That word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] 2 Cor. 7. 11. signifies the rising of the stomach with very rage , and being sick with anger . Religious wrath is the fiercest wrath . Oh what a furnace is the breast of the poor penitent ! what fumes , what heats do abound in it , whilst the sin is even before him , and the sense of guilt upon him ? One night of carnal pleasure will keep thee many days and nights upon the rack of horrour , if ever God give thee repentance unto life . Arg. 8. And if thou never repent , as indeed but ●ew do that fall into this sin , then consider how God will follow thee with eternal vengeance . Thou shalt have flaming Fire for burning Lust. This is a sin that hath a scent of fire and brimstone with it , wherever you meet with it in Scripture . The Harlots guests are lodged in the depths of Hell , Prov. 9. 18. No more perfumed beds ; they must now lie down in flames . Whoremongers shall have their part in the Lake that burneth with fire and brimstone ; which is the second death , Rev. 21. 1. Such shall not inherit the Kingdom of God and Christ , 1 Cor. 6. 9. No Dog shall come into the new Ierusalem ; there shall in no wise enter in any thing that defileth , or that worketh abomination . You have spent your strength upon sin , and now God sets himself a work to shew the glory of his Power in punishing , Rom. 9. 22. The wrath of God is transacted upon them in Hell by his own immediate hand , H●b . 10. 30. Because no Creature is strong enough to convey all his wrath , and it must all be poured out upon them , therefore he himself will torment them for ever with his own immediate Power ; now he will stir up all his wrath , and sinners shall know the price of their pleasures . The punishment of Sodom , is a little Map of Hell , as I may say . Oh how terrible a day was that upon those unclean wretches ! but that fire was not of many days continuance ; when it had consumed them , and their houses , it went out for want of matter : but here , the breath of the Lord like a stream of brimstone , kindles it . The pleasure was quickly gone , but the sting and torment abide for ever . Who knoweth the power of his anger ? Even according to his fear , so is his wrath , Psal. 90. 11. Oh consider , how will his Almighty Power rack and torment thee ! Think on this , when sin comes with a smiling face towards thee in the temptation . Oh think ! If the humane nature of Christ recoyled , when his cup of Wrath was given him to drink ; if he were fore amazed at it , how shalt thou a poor worm , bear and grapple with it for ever ? Arg. 9. Consider further , how closely soever thou carriest thy wickedness in this world , tho it should never be discovered here , yet there is a day coming when all will out , and that before Angels and men . God will rip up thy secret sins , in the face of that great Congregation at the day of judgment : then that which was done in secret shall be proclaimed as upon the house-top , Luke 12. 3. Then God will judge the [ secrets ] of men , Rom. 2. 16. the hidden things of darkness will be brought into the open light . Sinner , there will be no sculking for thee in the Grave , no declining this Bar ; thou refusedst indeed to come to the Throne of Grace , when God invited thee , but there will be no refusing to appear before the Bar of Iustice , when Christ shall summon thee . And as thou canst not decline appearance , so neither canst thou then palliate and hide thy wickedness any longer : for then shall the Books be opened ; the Book of God's Omniscience , and the Book of thine own Conscience , wherein all thy secret Villany is recorded ; for though it ceased to speak to thee , yet it ceased not to write and record thy actions . If thy shameful sins should be divulged now , it would make thee tear off thy hair in indignation ; but then all will be discovered . Angels and men shall point at thee , and say , Lo , this is the Man , this is he that carried it so smoothly in in the world . Mr. Thomas Fuller relates a story of Ottocar King of Bohemia , who refusing to do his homage to Rodolphus the first , Emperour , being at last sorely chastised with war , condescended to do him homage privately in a Tent : but the Tent was so contrived by the Emperours Servants , ( saith the Historian ) that by drawing one cord it was all taken away , and so Ottocar presented on his knees , doing Homage to the Emperour , in the view of three Armies . O Sirs , you think to carry it closely , you wait for the Twilight : that none may see you ; but alas ! it will be to no end , this day will discover it ; and then what confusion and everlasting shame will cover thee ! Will not this work then ? Arg. 10. Lastly , consider but one thing more , and I have done . By this sin thou dost not only damn thine own soul but , drawest another to hell with thee . This sin is not as a single bullet that kills but one , but as a chain-shot , it kills many , two at least , unless God give repentance . And if he should give thee repentance , yet the other party may never repent , and so perish for ever through thy wickedness ; and oh , what a sad consideration will that be to thee , that such a poor soul is in Hell , or likely to go thither by thy means ! Thou hast made fast a snare upon a Soul which now thou canst not untie ; thou hast done that which may be matter of sorrow to thee as long as thou livest ; but though thou canst grieve for it , thou canst not remedy it . In other sins it is not so ; If thou hadst stoll'n anothers Goods , restitution might be made to the injured party , but here can be none . If thou hadst murthered another , thy sin was thine own , not his that was murthered by thee ; but this is a complicated sin , defiling both at once ; and if neither repent , then oh what a sad greeting will these poor wretches have in hell● ! h●w will they curse the day , that ever they saw each others face ! Oh what an aggravation of their misery will this be ! For look , as it will be matter of joy in Heaven , to behold such there as we have been instrumental to save ; so must it needs be a stinging aggravation of the misery of the damned , to look upon those that have been the instruments and means of their damnation . Oh , methinks , if there be any tenderness at all in thy Conscience , if this sin have not totally brawned and stupified thee , these Arguments should pierce like a sword , through thy Guilty Soul. Reader , I beseech thee , by the mercies of God , if thou hast defiled thy Soul by this abominable sin , speedily to repent . Oh get the blood of sprinkling upon thee ; there is yet mercy for such a wretch as thou art , if thou wilt accept the terms of it . Such were some of you , but you are washed , 1 Cor. 6. 11. Publicans and Harlots may enter into the Kingdom of God , Matth. 21. 31. Though but few such are recovered , yet how knowest thou but the hand of mercy may pull thee , as a brand out of the fire , if now thou wilt return and seek it with tears ? Though it be a fire that consumeth unto destruction , as Iob calls it , Iob 1. 12. yet it is not an unquenchable fire , the blood of Christ can quench it . And for you whom God hath kept hitherto , from the contagion of it , O bless the Lord , and use all Gods means for the prevention of it . The seeds of this sin are in thy nature ; no thank to thee , but restraining grace , that thou art not delivered up to it also . And that thou mayest be kept out of this Pit , conscionably practice these few Directions . Direct . 1. Beg of God a clean heart , renewed and sanctified by saving grace ; all other endeavours do but palliate a cure : the root of this is deep in thy nature , Oh get that mortified , Matth. 15. 9. Out of the heart proceed fornication , adulteries , 1 Pet. 2. 11 , 12. Abstain from fleshly lust — having your Conversation honest . The lust must first be subdued , before the conversation can be honest . Direct . 2. Walk in the fear of God all the day long , and in the sense of his Omniscient eye , that is ever upon thee . This kept Ioseph from this sin , Gen 39. 9. How can I do this wickedness , and sin agains● God ? Consider , the darkness hideth not from him , but shineth as the light . If thou couldst find a place where the eye of God could not discover thee , it were somewhat : Thou darest not to act this wickedness in the presence of a Child , and wilt thou adventure to commit it before the face of God ? See that Argument , Prov. 5. 20 And why wilt thou my Son , be ravisht with a strange woman , and embrace the bosome of a stranger ? For the ways of man are before the eyes of the Lord , and he pondereth all his goings . Direct . 3. Avoid lewd Company , and the Society of unclean persons ; they are but panders for Lust. Evil communication corrupts good manners . The tongues of sinners do cast fire-balls into the hearts of each other , which the corruption within is easily kindled and enflamed by . Direct . 4. Exercise thy self in thy Calling diligently . It will be an excellent means of preventing this sin . It is a good observation that one hath ; That Israel was safer in the Brick-kilns in Egypt , than in the Plains of Moab , 2 Sam. 11. 2. And it came to pass in the even-tide , that David arose from off his bed , and walked on the roof of the Kings house ; and this was the occasion of his fall . See 1 Tim. 5. 11 , 13. Direct . 5. Put a restraint upon thine appetite : feed not to excess . Fulness of bread and idleness were the sins of Sodom , that occasioned such an exuberancy of Lust. They are like fed horses every one neighing after his neighbours Wife . When I had fed the● to the full , then they committed Adultery , and assembled themselves by troops in the Harlots houses , Jer. 5. 7 , 8. This is a sad requital of the bounty of God , in giving us the enjoyment of the Creatures , to make them fuel to lust , and instruments of sin . Direct . 6. Make choice of a meet Yoke-fellow , and delight in her you have chosen ; This is a lawful Remedy ; See 1 Cor. 7. 9. God ordained it , Gen. 2. 21. But herein appears the corruption of nature , that men delight too tread by-pathes , and forsake the way which God hath appointed ; as that Divine Poet Mr. Herbert saith : If God had laid all common , certainly , Man would have been the closer : but since now God hath impal'd us , on the contrary , Man breaks the fence , and every ground will plow. O what were Man , might he himself misplace ! Sure , to be cross he would shift feet and face . Stollen waters are sweeter to them , than those waters they might lawfully drink at their own fountain : but withal know , it is not the having , but the delighting in a lawful Wafe , as God requires you to do , that must be a ●ence against this sin . So Solomon , Prov. 5. 19. Let her be as the loving Hinde , and pleasant Roe ; Let her breasts satisfie thee at all times , and be thou ravisht always with her love . Direct . 7. Take heed of running on in a course of sin , ( especially Superstition and Idolatry ) in which cases , and as a punishment of which evils , God often gives up men to these vile affections , Rom. 1. 25 , 26. Who changed the truth of God into a lye [ worshipped ] and served the Creature more than the Creator , who is blessed for ever , Amen . [ For this cause ] God gave them up to vile affections , &c. They that defile their Souls by Idolatrous practices , God suffers as a just recompence their bodies also to be defiled with uncleanness , that so their ruine may be hastned . Let the admirers of Traditions beware of such a judicial Tradition as this is . Wo to him that is thus delivered by the hand of an angry God : No punishment in the world like this , when God punishes sin with sin . When he shall suffer those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those common notices of Conscience to be quench'd , and all restraints to be moved out of the way of sin , it will not be long ere that sinner come to his own place . IV. CAUTION . IN the next place , I shall make bold to expostulate a little with your Conscience concerning the precious mercies you have received , and the solemn promises you have bound your selves withal for the obtaining of those mercies . I fear God hath many bankrupt debtors among you , that have dealt slipperily and unfaithfully with him , that have not rendered to the Lord according to the great things he hath done for them , nor according to those good things they have vowed to the Mighty God of Iacob : But truely , if thou be a despiser of mercy , thou shalt be a pattern of wrath ; God will remember them in fury , who forget him is his favours . I will tell you what a grave and eminent Minister once told his people ( dealing with them about this sin of unthankfulness for mercy ) and I pray God it may affect you duely : Let us all mourn ( saith he ) and take on ; we are all behindhand with God : The Christian world is become bankrupt , quite broke , makes no return to God for his love . He is issuing out process to seize upon body , goods , and life , and will be put off no longer : Bloody Bayliffs are abroad for bad debtors all the● world over . Christians are broke , and make no return , and God is breaking all . He cannot have what he would have , what he should have ; he will take what he can get : for money , he will take goods , limbs , arms , legs ; he will have his own out of your skin , out of your blood , out of your bodies and souls . He is setting the Christian world as light and as low as they have set his love . Ah Lord ! what a time do we live in ? Long-suffering is at an end , Mercy will be righted in Iustice , Iustice will have all behind , it will be paid to the utmost farthing ; 't will set abroach your blood , but 't will have all behind , &c. Do you hear , Souls ? Is not this sad news to some of you , who have received vast sums of mercy , and given God your bond for the repayment of him in praise and answerable fruit , and yet forfeited all , and lost your credit with God ? Oh how can you look God in the face , with whom you have dealt so perfidiously ? I am now come in the Name of God to demand his due of you ; to call to remembrance the former receipts of mercy which you mind not , but God doth , and there is a witness in your bosome that doth , and will one day witness to your faces , that you have dealt perfidiously with your God ; your souls have been the graves of mercy , which should have been as so many gardens where they should have lived and flourished . I am come now to open those graves , and view those mercies that your unthankfulness hath killed and buried , to lay them before your eyes , and see whether your ungreatful hearts will bleed upon them . Buried mercies are not lost for ever ; they shall as certainly have a day of * Resurrection as thy self : It were better for thee they should have a Resurrection now in thy heart , than to rise as witnesses against thee , when thou shalt rise out of the dust that will be a terrible Resurrection indeed , when they shall come to plead against thy Soul : nothing pleads more dreadfully against a Soul ▪ than abused mercy doth . But I shall come to the particulars upon which I interrogate your Consciences , and I pray deal truly and ingenuously in answering these Queries . Quer. 1. And first I shall demand of you , Whether you never had experience of the power and goodness of God , in restoring you to Health from dangerous Sickness and Diseases ? Have you not sometimes had the sentence of Death in your selves ? and that possibly when you have been in remote parts far from your Friends and Relations , and destitute of all means and accommodations . Did you not say in that condition , as Hezekiah did in a like case ? Isai. 38. 10 , 11 , 12. I said in the cutting off of my days , I shall go to the gates of the grave , I am deprived of the residue of my years . I said , I shall not see the Lord , even the Lord in the land of the living ; I shall behold man no more with the inhabitants of the world . Remember thy self , man , canst not thou call to mind the day when the Arrows of death came whisking by thee , and it may be hit those next thee ; took away those that were as lively and as lusty as thy self , when you began your Voyage , and yet they were cast for death , thou for life , and that when there was but an hairs breadth betwixt thee and the grave ? Tell me , Soul , What friend was that stood by thee then , when thou wast forsaken of all friends ? When it may be thy Companions stood ready to throw thee over-board , Who was it that pitied and remembred thee in thy low estate ? Who was it that rebuked thy disease ? of ( as one very aptly expresses it ) restrained the humours of thy body , from overflowing and drowning thy life ? for when they are let out in a sickness , they would overflow and drown it , as the Waters would the earth , if God should not say to them , Stay you proud waves . Who was it , man , that when thy body was brought low and weak , and like a crazy rotten Ship in a storm , took in water on all sides , so that all the Physitians in the World could not have stopt those Leaks ; consider , what hand was that which quieted and calmed the tempestuous Sea , careened and mended thy crazy Body , and launched thee into the World again , as whole , as sound , as strong as ever ? Was it not the Lord , that hath done all this for thee ? Did not he keep back thy Soul from the Pit , and thy Life from perishing ? Yea , when thou wast chastened with pain upon thy Bed ( as Elihu speaks ) Iob 33. 19 , 20 , 21. and the multitude of thy bones with strong pains , so that thy life abhorred bread , and thy Soul dainty meat ; thy flesh consumed away that it could not be seen , and thy bones that were not seen stuck out : yet then , as it is , vers . 28. he delivered thy Soul from going down into the Pit , and caused thy Life to see the Light. Had the Lamp of life been then extinguisht , thou hadst gone into endless Darkness ; Hell had shut her mouth upon thee . Now tell me , Soul , What hast thou done with this precious mercy ? Hast thou walked before the Lord in a deep sense thereof , and answered his end therein , which was , to lead thee to Repentance ? Or hath thy stupid or disingenious heart forgotten it , and lost all sense of it , so that God's end is frustrated , and thy Salvation not a jot furthered thereby ? O ▪ If it be so , wo to thee ; for the blood of this Mercy , which thy Ingratitude hath murther'd , like the blood of Abel , cries to God against thee . What a Wretch art thou thus to requite the Lord for such a Mercy ! He saw thy Tears , and heard thy groans , and said within himself , He shall not die , but live ; Alas , poor Creature , if I cut him off now , he is eternally lost : I will send him back a few years more into the World ; I will try him once more , it may be he will bear some fruits to me from this deliverance ; and if so , well ; if not , I will cut him down hereafter : He shall be set at liberty upon his Good Behaviour a little longer . And is all this nothing in thine eyes ? Wretch that thou art , Dost thou forget and flight such a favour as this ? Is it worth no more in thine eyes ? Well , it would be worth something in the eyes of the poor Damned Souls , if they might have so many years cut out of their Eternity , for a meer intermission of their Torments , much more as a time of patience and mercy . O consider , what pity and goodness thou hast abused . Quer. 2. Wast thou never cast upon miserable streights and extremities , wherein the good Providence of God relieved and supplied thee ? How many of you have been beaten so long at Sea , by reason of contrary winds , and other accidents , till your Provisions have been even exhausted and spent ? To how short allowance have you been kept ? And what a mercy would you have esteemed it , if you could but have satisfied Nature with a full draught of Water ? Certainly , this hath been the case of many of you . Oh what a price and vallue did you then set upon those common Mercies , which at other times have been slightly over-look'd ! and when you have seen no hopes of relief , Have you not looked sadly one upon another ? and it may be said as that Widow of Zarephtah did to the Prophet , 1 King. 17. 12. And she said , As the Lord thy God liveth , I have not a cake , but a handful of meal in a barrel , and a little oyl in a cruse : aud behold , I am gathering two sticks that I may go in and dress it for me and my son , that we may eat it , and die . Even such hath been your case ; yet hath that God , whose Mercies are over all his Works , heard your sorrows , and provided Relief for you ▪ either by some Ship , which Providence sent to relieve you in that distress ; or by altering the Winds , and sending you safe to the Land , before all your Provisions have been spent . And hast thou kept no Records of these gracious Providences ? yea , Dost thou abuse the Creature , when thou art brought again to the full enjoyment of it ? and possibly receivest the Creatures ( whose worth thou so lately hast seen in the want of them ) without thanksgiving , or a sensible acknowledgment of the goodness of God in them ? I say , dost thou thus answer the expectations of God ? Well , beware lest God teach such an unworthy Creature , by woful experience , that the opening of his hand to give thee a Mercy , is worth the opening thy Lips to bless him for it . Beware lest that unthankful Mouth , that will not bless the Lord for Bread and Water , have neither the one or the other to bless him for . I can give you a sad instance in the case , and I have found it in the Writing of an eminent Divine , who saith he had it from an eye and ear-witness of the truth of it . A young Man lying upon his Sick-bed , was always calling for meat , but when the meat he called for was brought unto him , he shook and trembled dreadfully at the sight of it , and that in every part of his body ; and so continued , until his food was carried away . And thus he did , as often as any food was brought into his presence ; and not being able to eat one bit , pined away : but before his death , he freely acknowledged the Justice of God in this punishment ; For , said he , in the time of my Health , I ordinarily received my meat without thanksgiving . O! Let the abusers and despisers of such Mercies , fear and tremble . Quer. 3. Have you not been eminently protected and saved by the Lord , in the greatest dangers and hazards of life ; in fights at Sea , when men have dropt down at your right hand and at your left , and yet the Lord hath cover'd your heads in the day of battle ? And though you have been equally obnoxious to Death and Danger with others , yet your name was not found among theirs in the list of the dead ? Or in Shipwracks , ah , how narrowly have some of you escaped ! A plank hath been cast in , you know not how , to save you , when your Companions , for want of it , have gone down to the bottome ; or you have been enabled to swim to the Shore , when others have fainted in the way , and perished . In what a variety of strange and astonishing Providences hath God walked towards some of you , and what returns have you made to God for it ? Oh Sirs , I beseech you , consider but these two or three things , that I shall now lay before you to consider of . Consid. 1. An Heathen will do more for a dung-hil-Deity , than thou , that callest thy self a Christian , wilt do for the true God , that made Heaven and Earth , Dan. 5. 4. They praised the Gods of Silver , and of Gold , and of Brass , of Iron , Wood , and Stone . When the Philistines were delivered from the hand of Sampson , the Text saith , Iudg. 16. 24. They praised their God , &c. Then Dagon must be extolled . Oh let shame cover they face ! Consid. 2. That the abuse of Mercy and Love , is a sin that goes neer to the heart of God. O! he cannot bear it . It is not the giving out of mercy that troubles him , for that he doth with delight ; but the recoyling of his mercies upon him by the creatures ingratitude , this wounds . Be astonished , O ye heavens , at this , and be ye horribly afraid . And again , Hear O heavens , and give ear O earth , Isa. 1. 2. q. d. O you innocent Creatures which inviolably observe the law of your Creation , be you all astonished and cloathed in black , to see Nature cast by sin so far below it self ; and that in a Creature so much superiour to you as Man , who in the very womb , was crown'd a King , and admitted into the highest Order of Creatures , and set as Lord and Master over you ; yet doth he act not onely below himself , but below the very beasts . The Ox knoweth his owner , ( i. e. ) There is a kind of gratitude in the beasts , by which they acknowledge their benefactors that feed and preserve them . Oh! What a pathetical exclamation is that , Deut. 32. 6. Do ye thus requite the Lord , O foolish people , and unwise ? Consid. 3. It is a sin that kindles the wrath of God , and will make it burn dreadfully against thee unthankful sinner ; it stirs up the anger of God , in whomsoever it be found , though in the person of a Saint , 2 Chron. 32. 25. But Hezekiah rendered not again according to the benefit done unto him : for his heart was lifted up : therefore there was wrath upon him , and upon Ierusalem . And so you read , Rom. 1. That the Heathen , because they were not thankful , were given up to vile affections ; the ●orest Plague in the world . It is a sin that the God of Mercy scarce knows how to pardon , Ier. 5. 7. How shall I pardon thee for this ? This forgetting of the God that saves us in our extremities , is a sin that brings desolation and ruine , the effects of God's high displeasure , upon all our temporal enjoyments . See that remarkable Scripture , Isa. 17. 10 , 11. Because thou hast [ forgotten ] the God of [ thy salvation ] and hast not been [ mindful ] of the rock of [ thy strength ▪ ] Therefore shalt thou plant pleasant plants , and shalt set it with strange slips ; in the day shalt thou make thy plant to grow , and in the morning shalt thou make thy seed to flourish , but the Harvest shall be an heap in the day of grief and desperate sorrow . The meaning is , that God will blast and curse all thine employments , and thou shalt be under desperate sorrow , by reason of the disappointments of thy hopes . Consid. 4. It 's a sin that cuts off Mercy from you in future straits : if you thus requite the Lord for former mercies , never expect the like in future distresses . God is not weary of his blessings , to cast them away upon such Souls that are but graves to them . Mark what a reply God made to the Israelites , when they cryed unto him for help , being invaded by the Amorites , Judg. 10. 11 , 12 , 13. Did not I deliver you from the Egyptians , and from the Amorites , from the Children of Ammon , and from the Philistines ? The Zidonians also , and the Amalekites , and ye cryed unto me , and I delivered you out of their hands ; yet ye have forsaken me , and served other Gods ; wherefore I will deliver you no more . O sad word ! It is ( as if the Lord had said ) I have tryed what mercy and deliverance will do with you , and I see you are never the better for it ; deliverance is but seed sown upon the Rocks : I will cast away no more favours upon you ; now look to your selves , shift for your selves for time to come , wade through your troubles as well as you can . O brethren , there is nothing more quickly works the ruine of a People , than the abuse of mercy . O methinks this Text should strike terrour into your hearts . How often hath God delivered you ? Remember thy eminent deliverance at such a time , in such a Country , out of such a deep distress : God was gracious to thy cry then ; thou hast forgotten and abused this mercy ; what now , if God should say , as in the Text ▪ Therefore I will deliver thee no more . Ah poor Soul ! What would'st thou do then , or to whom wilt thou turn ? It may be thou wilt cry to the Creatures for help and pity ; but alas , to what purpose ? they will give as cold and as comfortless an answer , as Samuel gave unto Saul , 1 Sam. 28. 15 , 16. And Samuel said to Saul , VVherefore hast ●hou disquieted me , to bring me up ? And Saul answered , I am sore distressed ; for the Philistines make war against me , and God is departed from me , and answereth me no more , neither by Prophets , nor by Dreams ; therefore have I called thee &c. Then said Samuel , Wherefore then doest thou ask of me , seeing the Lord is departed from thee , and become thine enemy ? O! thou wilt be a poor shiftless creature , if once by abusing mercy thou make it thy Enemy . Secondly . For the breach of Vows made in distress to obtain these mercies , and easily forgotten and violated by thee when thou hast obtained thy desire : A word or two to convince you what a further evil lies in this , and how by this consideration thy sins come to be boyed up to a greater height , and aggravation of finfulness ; and then I have done with this Head. A Vow , is a promise made to God , in the things of God. The Obligation of it is by Casuists judged to be as great as that of an Oath . It is a sacred and solemn bond , wherein a Soul binds it self to God in lawful things : and being once bound by it , it is a most heinous evil to violate it . It is an high piece of dishonesty to fail in what we have promised to men , saith Dr. Hall ; but to disappoint God in our Vows , is no less than Sacriledge . The act is free and voluntary ; but if once a just and lawful vow or promise hath past your lips ( saith he ) you may not be false to God in keeping it . It is with us for our vows , as it was with Ananias and Saphirah , for their substance : VVhilst it remained ( saith Peter ) was it not thine own ? He needed not to sell and give it ; but if he will give , he may not reserve ; it is death to save some : he lies to the Holy Ghost , that defalks from that which he engaged himself to bestow . If thou have vowed to the mighty God of Iacob , look to it that thou be faithful in thy performance , for he is a great and jealous God , and will not be mocked . Now I am confident , there be many among you , that in your former distresses have solemnly engaged your Souls thus to God ; that if he would deliver you out of those dangers , and spare your lives , you would walk more strictly , and live more holy lives than ever you did . You have , it may be , engaged your Souls to the Lord against those sins , as Drunkenness , Lying , Swearing , Uncleanness , or whatsoever evil it was that your Conscience then smote you for : the vows of God ( I say ) are upon many of you . But have you performed those vows that your lips have uttered ? Have you dealt truly with God ? or have you mocked him , and lyed unto him with your lips , and omitted those very duties you promised to perform , and return'd to the self-same evils you promised to forsake . I only put the question , let your Consciences answer it . But if it be so indeed , that thou art a person that makest light of thy engagements to God , as indeed Seamens Vows , and Sick mens Promises are , for the most part , deceitful and slippery things , being extorted from them by fear of Death , and not from any deep resentment of the necessity and weight of those Duties to which they bind their Souls : I say , if this sin lie upon any of your Souls , I advise you to go to God speedily , and bewail it ; humble your self greatly before him , admire his patience in forbearing you , and pay unto him what your lips have promised . And to move you thereunto , let these Considerations , among many other , be laid to heart . Consid. 1. Think seriously upon the greatness of that Majesty whom thou hast wronged , by lying to him , and falsifying thy engagements . Oh think sadly on this : It is not man whom thou hast abused , but God ; even that God in whose hand thy life and breath is . For although ( as one truly observes ) there be not in every vow a formal invocation of God , ( God being the proper Correlate , and as it were a party to every vow , and therefore not formally to be invoked for the contestatio● of it ) yet there is in every vow an implicite calling God to witness ; so that certainly the Obligation of a Vow is not one jot beneath that of an Oath . Now if God be as a party to whom thou hast past thy promise , and its obligation on that ground be so great , oh what hast thou done ? for a poor worm to mock with the most glorious majesty of Heaven , and break Faith with God , what a dreadful thing is that ? If it were but to thy fellow-creature , though the sin would be great yet not like unto this . Let me say to thee , as the Prophet Isai. 7. 13. It is a small thing for you to weary men , but you will weary my God also ? If you dare to deceive and abuse men , dare you do so by God also ? Oh if the exceeding villanies of the sin do not affect thee , yet methinks the danger of provoking so dreadful a Majesty against thee should . And therefore consider , Consid. 2. Secondly , That the Lord will most certainly be avenged upon thee for these things , except thou repent . O read and tremble at the word of God , Eccles. 5. 4. When thou vowest a vow unto God , defer not to pay it : for he hath no pleasure in fools ; pay that which thou hast vowed . But better it is that thou shouldest not vow , than that thou shouldest vow and not not pay . Suffer not thy mouth to cause thy flesh to sin , neithey say thou before the Angel , that it was an errour ; wherefore [ should God be angry ] at thy vice , and [ destroy ] the works of thy hands ? Mark , God will be angry , and in that anger he will destroy the Work of thy hand , ( i. e. ) saith Diodate , Bring thee and all thy actions to nought , by reason af thy perjury . Now the anger of God , which thy breach of promise kindles , as appears by this Text , is a dreadful fire . Oh what Creature can stand before it ! as Asaph speaks , Psal. 76. 7. Thou , even thou art to be feared : and who may stand in thy sight when once thou art angry ? Consid. 3. Consider , thirdly , that all this while thou sinnest against knowledge and Conviction : for did not thy Conscience plainly convince thee , when imminent danger open'd its mouth , that the matter of thy neglected vow was a most necessary duty ; If not , why didst thou bind thy Soul to forsake such practises , and to perform such duties ? Thou didst so look upon them then ; by which it appears , thy Conscience is convinced of thy duty , but Lust masters and over-rules : And it so , poor sinner , what a case art thou in , to go on from day to day sinning against Light and Knowledge ? Is not this a fearful rate of sinning ? And will not such sinners be plunged deeper into Hell than the poor Indians that never saw the evil of their ways , as thou doest ▪ Ponder but two or three Scriptures in thy thoughts , and see what a dreadful way of sinning this is : Rom. 2. 9. ' Tribtlation , anguish and wrath to every Soul of man that doth evil , to the [ Iew first ] and also to the Gentile . To the Jew first ( i. e. ) to the Jew especially and principally ; he had a precedency in means and light , and so let him have in punishment . So Iam. 4. 17. To him thrt knoweth to do good , and doth it not , to him it is sin ( i. e. ) Sin with a witness , horrid sin , sin that surpasses the deeds of the wicked . So Luke 12. 47. And that servant that knew his Lords will , and prepared not himself , neither did according to his will , shall be beaten with many stripes . Which is a plain allusion to the Custom of the Iews in punishing an offender who being convicted , the Judge was to see him bound fast to a Pillar , his cloaths stript off , and an Executioner with a Scourge to beat him with so many stripes : But now those stripes came but from the arm of a Creature ; these that the Text speaks of , are set on by the omnipotent arm of God. Of the former there was a determinate number set down in their law , as forty stripes , and sometimes they would remit one of that number too , in mercy to the offender , as you see in the example of Paul , 2 Cor. 11. 24. Of the ●ews I received forty stripes save one ; but in Hell no mitigation at all , nor allay of mercy . The arm of his power supports the Creature in its being , while the arm of his justice lays on eternally . Soul , consider these things ; do thou not persist any longer then in such a desperate way of sinning , against the clear conviction of thine own Conscience , which in this case must needs give testimony against thee . Well then ; go to God with the words of David . Psal. 66. 13 , 14. and say unto him , I will pay thee my vows which my lips have uttered , and my tongue hath spoken when I was in trouble . Pay it , Soul , and pay it speedily unto God , else he will recover it by Justice , and fetch it out of thy bones in Hell. O trifle not any longer with God , and that in such serious matters as these are . And now I have done my endeavour to give your former Mercies and Promises a Resurrection in your Consciences ; Oh that you would sit down and pause s● while upon these things , and then reflect upon the past Mercies of your lives , and on what hath past betwixt God and your Souls , in your former straights and trou●bles ! Let not these plain words work upon thy spleen● and make thee say , as the Widow of Sarephta did to th● Prophet Elijah , 2 Kings 17. 18. What have I to do wit● thee , O thou man of God ? Art thou come to call my sin to remembrance ? But rather let it work kindly on thy heart , and make thee say as David to Abigail , 1 Sam. 25. 32. 33. Blessed be the Lord God of Israel , which sent thee this day to meet me , and blessed be thy advice . V. CAUTION . THe fifth and last danger I shall warn you of , is , Your contempt and slighting of Death . Ah how light a matter do many of you ( at least in words ) make of it ? It seems you have little reverential fear of this King of terrours ; not onely that you speak slightly of it , but also because you make no more preparation for it , and are no more sensible of your preservations and deliverances from it . Indeed , the heathen Philosophers did many ▪ of them profess a Contempt of Death , upon the account of Wisdom and Fortitude ; and they were accounted the bravest men , that most despised and slighted it : But alas , poor Souls , they saw not their enemy against whom they taught , but skirmisht with their eyes shut . They saw indeed its pale face , but not its sting and dart . There is also a lawful contempt of death : we freely grant , that in two Cases a believer may contemn it ; first , when it is propounded to them in a temptation , on purpose to scare them from Christ and duty , then they should slight it ; as Rev. 12. 11. They loved not their lives to the death . Secondly , When the natural evil of death is set in Competition with the enjoyment of God in Glory , then a believer should despise it , as Christ is said to do , Heb. 12. 2 though his was a shameful death . But upon all other accounts and considerations , it is the height of stupidity and security to despise it . Now to the end that you might have right thoughts and apprehensions of death , which may put you upon serious preparation for it ; and that when ever your turn comes to conflict with this King of terrours , under whose hand the Pompeys , Caesars , and Alexanders of the world , who have been the terrours of Nations , have bowed down themselves ; I say , that when your turn and time comes ( as the Lord onely knows how soon it may be ) you may escape the stroke of its dart and sting , and taste no other b●tterness in death , than the natural evil of it : To this end I have drawn the following Questions and Answers which , if you please , may be called , The Sea-man's Catechism . And Oh that you might not dare to launch forth into the deeps , untill you have seriously interrogated and examined your hearts upon those particulars ▪ Oh that you would resolve , before you go forth , to withdraw your selves a while , from all clamours and distractions , and calmly and seriously Catechise your own selves in this manner . Quest. 1. What may the issue of this Voyage be ? Answ. Death . Prov. 27. 1. Boast no● thy self of to morrow , for thou knowest not what a day may bring forth . Jam , 4. 13 , 14. Go to now , ye that say , To day , or to morrow , we will go into such a City , and continue there a year , and buy and sell , and get gain : VVhereas you know not what shall be on to morrow , for what is your Life ? It is even a vapour that appeareth for a little time , and then vanisheth away . Quest. 2 What is Death ? Ans. Death is a separation of Soul and Body , till the Resurrection , 2 Cor. 5. 1. VVe know that if our earthly house of this T●bernacle be dissolved . Iob 14. 10 , 11 , 12. Read the words . Quest. 3. Is Death to be despised and slighted if it be so ? An. O no! It 's one of the most weighty and serious things that ever a creature went about . So dreadful doth it appear to some , that the fear of it subjects them to Bondage all their lives , Hebr. 2. 15. And to deliver them who through fear of death were all their lives subject to bondage . And in Scripture It 's called , the King of terrours , Job 18. 14. Or the black Prince , as some translate . Never had any Prince such a title before . To some it hath been so terrible , that none might mention its Name before them . Quest. 4. What makes it so terrible and affrighting to Men ? Answ. Several things concur to make it terrible to the most of Men ▪ As first , its Harbingers and Antecedents which are strong Pains , Conflicts , and Agonies . Secondly , its office and work it comes about , which is to transfer us into the other world . Hence Rev. 6. 8. It 's set forth by a Pale Horse : An horse , for its use and office , to carry you away from hence into the upper or lower region of Eternity ; and a pale horse , for it's gastliness and terror . Thirdly , but above all , it 's terrible in regard of its consequence ; for it 's the door of Eternity , the parting point betwixt the present world and that to come ; the utmost line and boundary of all temporal things . Hence Heb. 9. It 's appointed for all men once to die , and after that the Iudgment . Rev. 6. 8. And I looked , and behold a pale Horse , and his name that sat on him was Death : and Hell followed him . Ah it makes a sudden and strange alteration upon mens conditions , to be pluckt out of house , and from among friends , and honours , and so many delights , and hurried in a moment into the Land of Darkness , to be cloathed with flames , and drink the pure wrath of the Almighty for ever . This is it , that makes it terrible . Quest. 5. If Death be so weighty a matter , am I prepared to die ? Answ. I doubt Not ; I am afraid I want many things that are necessary to a due preparation for it . Quest. 6. What are those things wherein a due preparation for Death consisteth ? Answ. Many things are necessary . First , Special and Saving Union with Jesus Christ. This is it that disarms it of its sting ; O Death , where is thy sting ? Thanks be to God who hath given [ us ] the victo●y through [ our ] Lord Iesus Christ , 1 Cor. 15. 55 , 56. So Joh. 11. 26. VVho soever [ liveth ] and ] [ believeth ] in me , shall never die . Whosoever liveth ( i. e. ) is quickned with a new spiritual Life and Principle , and so puts sorth the principal act of that life , viz. Faith , he shall never die , ( i. e. ) eternally ; This hornet , Death , shall never leave its sting in his sides . Secondly , To entertain Death comfortably , the evidence and knowledge of this Union is necessary , 2 Cor. 5. 1. ●or we [ know ] that if our earthly house of this Tabernacle were dissolved , we have a building of God , &c. And then he cannot only be content , but groan to be uncloathed , vers . 2. A mistake in the former will cost me my Soul ; and a mistake here will lose me my peace and comfort . Thirdly , In order to this evidence ▪ it's necessary that I keep a good conscience in all things , both towards God and Man , 2 Cor. 1. 12. This is our rejoycing , even the testimony of our Conscience , that in sincerity , and godly simplicity , not in fleshly wisdom , but by the Grace of God , we have had our conversation in the world . This good Conscience respects all and every part of our work and duty to be done , and all and every sin to be renounced and denied : So that he that is early united unto Christ by Faith , hath the clear evidence of that Union ; and the evidence fairly gathered from the testimony of a good Conscience , witnessing his faithfulness as to all duties to be done , and sins to be avoided , he is fit to die ; Death can do him no harm : but alas , these things are not to be found in me . Quest. 7. But what if I die without such a preparation as this is , what will the consequence of that be ? Answ. Very terrible ; even the separation of my Soul and Body from the Lord to all Eternity , John 3. 36. He that believeth on the Son , bath everlasting life ; and he that believeth not the Son , shall not see life : but the wrath of God abideth on him . He shall not see life : there 's the privative part of his misery , separation from the blessed God. And the [ wrath ] mark it , not anger , but wrath ; not the wrath of a man , bat of [ God ] at whose rebukes the Mountains skip like frighted men , and the Hills tremble : The wrath of God not only flashes out upon him , as a transient flash of lightinng , but [ abideth ] dwells , sticks fast , there is no power in the world can loose the soul from it . [ Vpon him ] not the body only , nor the soul only , but on [ him ] ( i. e. ) the whole person , the whole Man. Here is the principal positive part of that man's misery . Quest. 8. Can I bear this misery ? Answ. No : My heart cannot endure , nor my hand be strong , when God shall have to do with me upon this account . I cannot bear this wrath ; Angels could not bear it ; it hath sunk them into the depths of misery . Those that feel but a few sparks of it in their Consciences here , are even distracted by it , Psal. 88. 15. Christ himself had never born up under it , had he not been subported by the infinite power of the ▪ divine nature , Isai. 42. 1. Behold my servant whom I uphold . How then shall I live when God doth this ? what will be done to the dry tree ? Oh! there is on abiding of it , it is insufferable . The sinners in Zion are afraid , trembling surprizeth the hypocrite : who among us shall dwell with the devouring fire ? who can endure the everlasting burning ? Isai. 33. 14. Quest. 9 If it cannot be born , is there any way to prevent it ? Answ. Yes ; there is hope in I srael concerning this thing . And herein I am in better case than the damned ; I have the [ may-be's ] of mercy , and they have not . Oh what would they give for a possibility of Salvation ! Isai. 1. 16 , 17 , 18. Wash ye , make ye clean , put away the evil of your doings from before mine eyes ; cease to do evil , learn to do well , &c. Come now , let us reason together : and though your sins be as scarlet , they shall be as snow . Isai. 55. 7. Let the wicked for sake his way , and the unrighteous man his thoughts : and let him return unto the Lord , and he will have mercy upon him ; and to our God , for he will abundantly pardon . Though my disease be dangerous , it is not desperate , it doth not scorn a remedy . Oh there is Balm in Gilead , and a Physician there . There is yet a possibility , not only of recovering my Primitive glory , but to be set in a better case than ever Adam was . Quest. 10 , How may that be ? Answ. By going to the Lord Jesus Christ , Rom. 8. 1. There is therefore now no condemnation to them that are in Christ Iesus . Rom. 8. 33 , 34. Who shall lay any thing to the charge of God's elect ? It is God that justifieth : Who is he that condemneth ? It is Christ that died , yea , rather that is risen again . Quest. 11. But what is it to go to Christ ? Asw. To go to Christ , is to * embrace him in his a Person , and b Offices , and to rest c intrely and closely upon him for d pardon of sin , and e eternal life ; being deeply f sensible of the want and worth of him . Joh. 1. 12. To as many as [ received ] him , he gave power to become the sons of God , even to as many as believed on his Name . John 3. 36. He that believed [ on the Son ] hath life . 1 Cor. 1. 30. And of him are ye in Christ Iesus , who of God is made unto us Wisdom , Righteousness , Sanctification , and Redemption . Acts 4. 12. Neither is there Salvation in any other , &c. Acts 13. 39. And by him all that believe are [ Iustified from all things ] from which ye could not be Iustified by the Law of Moses . Isai. 45. 22. Look unto me , and be ye saved . Acts 2. 37. Now when they heard this , they were pricked to the heart , &c. Quest. 12. B●t will Christ receive me , if I go unto him ? Answ. Yes , yes ; He is more ready to receive thee , than thou are to come to him . Luk. 15. 20. And he , ●●ose and came to his Father . But when he was yet a great way off , his Father saw him , and had compassion on him , and ran and fell on his neck and kissed him . The Son doth but go , the Father ran : if he had but received him into the house , it had been much ; but he fell on his neck , and kissed him . He bespeaks him much after that rate he exprest himself to returning Ephraim . My Bowels are troubled for him : I will surely have mercy on him , Jerem. 31. 20. There is not the least Parenthesis in all the pages of Free Grace , to exclude a Soul that is sincerely willing to come to Christ. Quest. 13. But how may it appear that he is willing to receive me ? Answ. Make trial of him thy self . If thou did but know his heart to poor sinners , you would not question it . Believe what he saith in the Gospel ; there thou shalt find that he is a willing Saviour : for therein thou hast , First his most serious invitations , Matth. 11. 28. Come unto me ye that are weary and heavy laden . Isai. 55. 1. Ho , every one that thirsteth , come ye to the waters . These serious Invitations are , Secondly , backt and confirmed with his Oath , Ezek. 35. 11. As I live I desire not the death of a sinner . Thirdly , amplified with pathetical wishes , sighs and groans , Matth. 23. 29. Oh that thou hadst known , even thou , at least in this thy day . Fourthly , Yea , delivered to them in undissembled tears , Matth. 23. 37 , 38. He wept over it , and said , O Ierusalem , Ierusalem . Fifthly , Nay , he hath shed not only tears , but blood , to convince thee of his willingness . View him in his dying posture upon the Cross , stretching out his dying arms to gather thee , hanging down his blessed head to kiss thee : every one of his wounds was a mouth opened to convince thee of the abundant willingness of Christ to receive thee . Quest. 14. But my sins are died in grain : I am a sinner of the blackest hue ; will he receive and pardon such an one ? Answ. Yea , Soul , if thou be willing to commit thy self to him , Isai. 1. 18. Come , now let us reason together : Though your sins he as scarlet , I will make them as snow ; though they be red like crimson , I will make them as wool . See p. 10 , 11. Quest. 25. This is comfortable news ; but may I not delay my closing with him for a while , and yet not hazard my eternal happiness , seeing I resolve to come unto him at last ? Ans. No. There must be no delays in this case : Ps. 119. 60. I made hast and delayed not to keep thy commandments . Quest. 16. Why may I not defer it , at least for a little while ? Ans. For many weighty reasons this work can bear no delays . First , the offers of Grace are made to the present time , Heb. 3. 15. Wbile it 's said to day , harden not your heart . There may be a few more days of God's patience , but that is unknown to thee . Secondly , your Life is immediate uncertain ; how many thousands are gone into Eternity since the last Night ? If you can say to sickness when it comes , Go , and come again another time , it were somewhat . Thirdly , Sin is not a thing to be dallied whith . Oh! who would be willing to lie down one Night under the guilt of all his sins ? Fourthly , delays increase the difficulty of Conversion : Sin still roots itself deeper , habits are the more strengthened , and the heart still more hardned . Fifthly , There be thousands now in Hell , that perish through delays : Their Consciences often urged and prest hard upon them , and many resolutions they had , as thou hast now ; but they were never perfected by answerable executions , and so they perisht . Sixthly , Thy way of sinning now is desperate ; for every moment thou art acting against clear light and conviction ; and that is a dreadful way of sinning . Seventhly , There can be no solid reason for one hours delay ; for thou canst not be happy too soon : And be sure of it , if ever thou come to taste the sweetness of a Christian Life , nothing will more pierce and grieve thee than this , that thou enjoyedst it no sooner . Qu. 17. Oh , but the pleasures of sin engage me to it , how shall I break these cords and snares ? Ans. That snare may be broken by considering solemnly these five things . First , that to take pleasure in sin , is an argument of a most deplorable and wretched state of Soul. What a poysonful nature doth it argue in a Toad , that is sucking in nothing but poyson and filth wherever he crawls ! Oh what an heart hast thou ! hast thou nothing to find pleasure in , but that which makes the Spirit of Christ sad , and the hearts of Saints ache and groan ; which digged Hell , and let in endless miseries upon the world ? Secondly , think that the misery it involves thee in , is infinitely beyond the delights it tempts thee by : It doth but delight the sensual part and that but with a brutish pleasure ; but will torment thy immortal Soul , and that for ever . The pleasure will quickly go off , but the sting will remain behind . I tasted but a little honey on the top of my rod ( said Ionathan ) and I must die , 1 Sam. 14. 43. Thirdly , Nay , that 's not all ; but the Lord proportions wrath according to the pleasures souls have had in sin , Rev. 18. 7. How much she hath lived deliciously , so much torment and sorrow give unto her . Fourthly , What dost thou pay , or , at least , pawn , for this pleasure ? Thy soul , thy precious soul , is laid to stake for it : and in effect thus thou sayest , when thou deferrest the closing with Christ upon the account of enjoying the pleasures of sin a little longer : Here , Devil , take my Soul into thy possession and power ; if I repent , I will have it again ; if not , it is thine for ever . Oh dearb ought pleasures ! What is the the world ? A great exchange of ware , Wherein all Sorts and Sexes cheapning are : The Flesh , the Devils , sit and , cry What lack ye ? When most thay fawn , they most intend to rack ye . The wares are cups of joy , and beds of pleasure ; There 's goodly choice , down-weight , and flowing measure . A soul 's the price , but they give time to pay Vpon the Death-bed , or the Dying-day . Hard is the bargain , and unjust the measure , When as the price so much outlasts the pleasure . Quarles . Lastly , It 's thy gross mistake to think thou shalt be bereaven of all delights and pleasures , by coming under the government of Christ : For one of those things in which his Kingdom consists , is joy in the Holy Ghost , Rom. 14. 17. Indeed , it allows no sinful pleasures to the subjects of it , nor do they need it ; but from the day thou closest in with Christ , all thy pure , real , and eternal pleasures and delight begin and bear date ▪ When the Prodigal was return'd to his Father , then , saith the Text , They began to be merry , Luke 15. 24. See Acts 8. 5 , 6. No , no , Soul , thou shalt want no joy ; for the Scripture saith , They shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink the rivers of thy pleasures ; for with thee is the fountain of light , &c. Psal. 36. 8 , 9. Qu. 18. But how shall I be able to undergo the severities of Religion ? There are difficult Duties to be done , and an heavy cross to be taken up ; these be the things that daunt me . Ans. If Pain and Suffering daunt thee , how is it thou art not more out of love with sin than with Religion ? For it is most certain , that the Sufferings for Christ are nothing to Hell , the just reward and certain issue of sin : the pains of Mortification are nothing to the pains of Damnation . There is no compare betwixt suffering for Christ , and suffering from Christ , Matth. 5. 29. If thy right hand , or eye offend thee , cut it off , and pluck it out : It is profitable for thee that one member suffer , than that the whole body be cast into Hell. Secondly , thou ●eest the worst , but not the best of Christ. There be Joys and Comforts in those difficult Duties and Sufferings , that thou seest not . Col. 1. 24. Who now rejoice in my sufferings . Jam. 1. 2. My Brethren , count it all joy when ye fall into diverstemptations , &c. Thirdly , Great shall be thy assistance from Christ , Phil. 4. 13. I can do all things through him that strengthens me . The Spirits helps our infirmities , takes the other end of the burden , Rom. 8. 26. What meanest thou to stand upon such terms , when it is Heaven or Hell , eternal Life or Death , that lie before thee ? Qu. 19. But to what purpose will all my endeavours to come to Christ be ? unless I be elected , all will be to on purpose . Ans. True : If thou be not elected , thou canst not obtain him , or happiness by him : But yet , that is no discouragement to strive . For in thy unconverted state , thy Election or Non-election is a secret to thee ; the only way to make it sure , is by striving and giving all diligence in the way of duty , 2 Pet. 1. 10. And if you ponder the text well , you will find , that Election is not only made sure in the way of diligence and striving ; but Calling is put before it , and lies in order to it . First secure thy effectual Calling , and then thine Election . Qu. 20. But I have no strength of my own to come to Christ by ; and is it not absurd to urge me upon Impossibilities in order to my Salvation ? Ans. First , Certainly you are more absurd in pleading and pretending your impotence against your duty : for you do think you have a power to come to Christ , else how do you quiet your Conscience with Promises and solves of Conversion hereafter ? Secondly , Though it be true , that no saving Act can be done without the concurrence of special Grace ; yet this is as true , that thy inability to do what is above thy power , doth not excuse thee from doing what is in thy power to do . Canst thou not forbear , at least , many external acts of sin ? And canst thou not perform , at least , the external acts of duty ? Oh , if thou canst not come to Christ , yet , as the blind man , lie in the way of Christ ; do what thou canst do , and confess and bewail thine impotency that thou canst do no more . Canst thou not take thy Soul aside in secret , and thus bemoan it ; My poor Soul , what wilt thou do ? Oh what will become of thee , thou art Christless , Covenantless , Hopeless , and , which is most sad , sensless and bowelless . O! thou canst not bear the infinite Wrath of the Eternal God , whose Almighty Power will be set on work to torment such as thou art , and yet thou takest no course to prevent it . Thou seest the busie diligence of all others , and how the Kingdom of Heaven suffers violence by them ; and art not thou as deeply engaged to look to thy own happiness , as any in the world ? Will Hell be more tolerable to thee than others ? Oh what a composition of stupidity and sloth art thou ? Thou livest after such a rate , as if there were neither Fire in Hell to torment thee , nor Glory in Heaven to reward thee . If God and Christ , Heaven and Hell , were but dreams and fables , thou couldst not be less affected with them . Ah , my Soul ! my Soul ! my precious Soul ! Is it easie to perish ? Wilt thou die as a fool dieth ? Oh that men would but do thus , if they can do no more ! And now , Soul , you see what death is , that you have made so slight of ; and what is the only way that we , poor Sons of Death , have to escape its sting . You have here seen the vanity of all your pleas and pretences against Conversion , and the way to Christ prepared and cast up for you . Now , Sirs , I beg you in the name of God that made you , and as if I made this request upon my bended Knees to you , that you will now , without any more delays , yield your selves to the Lord. Soul ! I beseech thee , hast thee into thy ●hamber , shut thy door , and bespeak the Lord after some such manner as this , before thou darest to launch out into the Deeps again : O dreadful and glorious Majesty ! thou hast bowels of mercy , as well as beams of glory : I have heard the sounding of these bowels for me this day . Lord , I have now heard a representation of the grim and ghastly face of Death ! Ah! I have now seen it as the King of Terrors , as the door of Eternity , as the Parting-point , where sinners take their eternal farewel of all their delights . I have seen this black Prince mounted on his pale Horse , and Hell following him . I have been convinced this day , that if he should come and fetch away my Soul in that condition it is , Hell would follow him indeed . Lord ! I have now heard of the Prince of Life also , in whose bleeding side Death hath left and lost its envenomed sting ; so that though it may kill , yet it cannot hurt any of his Members . To this glorious Redeemer I have now been invited ; all my pretences against him have been confuted , and my Soul in his Name assured of welcome , if I come unto him , and cast my self upon him . And now , Lord , I come , I come , upon thy call and invitation ; I am unfeignedly willing to avouch thee , this day to be my God , and to take thee for my portion . Lord Iesus , I come unto thee ; thy Clay , thy Creature moves towards the Fountain of pity , look hitherto : Behold a spectacle of misery . Bowels of mercy , hear , behold my naked Soul , not a rag of righteousness to cover it ; behold my starving Soul , not a bit of bread for you to eat ; ah ! it has fed upon wind and vanity hitherto : Behold my wounded soul bleeding at thy foot ; every part , Head and Heart , Will and Affections , all wounded by sin . O thou compassionate Samaritan , turn aside , and pour thy Soveraign blood into these bleeding wounds , which like so many opened mouths plead for pity . Behold a returning submitting Rebel , willing to lay down the weapons of unrighteousness , and to come upon the knee for a pardon . Oh I am weary of the service of sin ; I can endure it no longer . Lord Jesus , thou wast anointed to preach glad tidings to the meek , and to proclaim liberty to the ●aptives , and the opening of the prison to them that are bound . Come now , and knock off those fetters of unbelief ; Oh set my soul at liberty that it may praise thee ! For so many years Satan hath cruelly tyrannized over me , oh that this might be the acceptable year of the Lord , and the day of the salvation of my God! Lord , thou wast lifted up to draw Men unto thee ; and indeed thou art a drawing Saviour , a lovely Jesus . I have hitherto slighted thee , but it was because I did not know thee : mine eyes have been held by unbelief , when thou wast opened in the Gospel ; but now I see thee as the chiefest of ten thousands . Thou art the glory of Heaven , the glory of Earth , the glory of Sion ; and oh that thou wouldst be the glory of my Soul ! I confess , I am not worthy that thou shouldst look upon me ; I may much rather expect to be trampled under the feet of Justice , than to be embraced in thine arms of Mercy ; and that thou shouldst rather shed my polluted blood , than sprinkle thine own upon me . But Lord , what profit is there i● my blood ? Wilt thou pursue a dryed leaf ? Shall it ever be said , that the merciful King of Heaven hang'd up a poor soul that put the rope about its own neck , and so came selfcondemningly to him fot mercy ? O my Lord ! I am willing to submit to any terms , be they never so hard and ungrateful to the flesh . I am sure whatever I shall suffer in thy service , cannot be like to what I have suffered , or am like to fuffer by sin : henceforth be thou my Lord and Master ; thy service is perfect freedom ; be thou my Priest and Prophet , my Wisdom and Righteousness , I resign up my self unto thee : my poor Soul with all its faculties , my body with all its members , to be living instruments of thy glory . Let Holiness to the Lord be now written upon them all ; let my tongue henceforth plead for thee , my hands be lifted up unto thy testimonies , my feet walk in thy ways . Oh let all my affections , as willing servants , wait upon thee , and be active for thee . Whatever I am , let me be for thee ; whatever I have ; let it be thine ; whatever I can do , let me do for thee ; whatever I can suffer , let me suffer for thee . O that I might say before I go hence , My beloved is mine , and I am his ! Oh that what I have begged on Earth , might be ratified in Heaven ! My Spirit within me saith , Amen . Lord Jesus , say thou . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A39673-e1100 Erasmi Chiliad , p. 299. The smallest Pore is a Leak wide enough to let in Death , and sink thy Vessel . In Nubia , quae est Aethiopia , venenum est cu●us grani unias decima pars ●ominem , vel unum granum decem homines , Dan , Senert . Hypom . Phys. Cap. 2. p. 47. Ignis Gehenne lucebit miseris , ut vi●eant unde● doleant . Insid . de sum . bon . l. 1. Terror ubique tremor , timor un●eque & undique terrari . Ovi . Mundi creatio est Scriptur a Dei , Clemens . Vniversus mundus est D●us explicatus . Notes for div A39673-e3620 See Mr. Whatelie's Care-Cloth Notes for div A39673-e7310 Ariftot . secund● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. 5. Notes for div A39673-e10010 Mr. Gurnal . Notes for div A39673-e12960 Correction , Instruction , . page . 182. Notes for div A39673-e13740 * See the Turks Letter to the Emperour of Germany , lately published by Authority . Notes for div A39673-e19350 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A39673-e20550 † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A39673-e24180 Morning-Exercise , p. 651. Notes for div A39673-e25630 Turbution capitis , subversio sensus tempestas linguae , procella corporis , naufragium virtutus , amissio temporis , ins●nia voluntaria , blande daemon , dulce venenum , suave peccatum , quam quihabet , seipsum no habet , quam qui fecit , peccatum non fecit , sed ipse totus est peccatatum . Aug. ad lacr . Viginis . Qui dedit aquam , dedit vinum . * Columb . de re Anat. Infinitae morborum gener●● inden●scuntur , Apple●●● , Paralyses , Ar●●rides , &c. Ille op●imus me dicus sibi , qui modicus cibi . Aug. Ames , de con●● ▪ p. 139. Guber , Dei , lib. 4. salv . Sine Cerere & Baccho frige● venus . Mr. Lockyer on Col. 1. p. 113. * There is a double resurrection of Mercy : A resurrection of Mercy in Mercy , and a resurrection of Mercy in Wrath. It is the first I now labour for , and that to prevent the second 〈…〉 Mr. Tho. Goodwin . Case of Consc. * Iohn 1. 12. a Iohn 3. 36. b 1 Cor. 1. 30. c 1 Acts 4. 12. d Acts 12. 29. e Isai. 45. 22. f Acts 2. 37. 
A49867	----	A fountain of gardens Vol. II. Being a continuation of the process of a life according to faith, of the divinely magical knowledge, and of the new creation. In mutual entertainments betwixt the essential wisdom, and the soul in her progress through paradise, to Mount Sion, and to the new Jerusalem. By J. Lead. Fountain of gardens. Vol. 2. Lead, Jane, 1623-1704. 1697 Approx. 592 KB of XML-encoded text transcribed from 277 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49867 Wing L783B ESTC R212812 99825488 99825488 29870 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49867) Transcribed from: (Early English Books Online ; image set 29870) Images scanned from microfilm: (Early English books, 1641-1700 ; 2189:01) A fountain of gardens Vol. II. Being a continuation of the process of a life according to faith, of the divinely magical knowledge, and of the new creation. In mutual entertainments betwixt the essential wisdom, and the soul in her progress through paradise, to Mount Sion, and to the new Jerusalem. By J. Lead. Fountain of gardens. Vol. 2. Lead, Jane, 1623-1704. [30], 437, 458-530, [2] p. printed, and sold by by the booksellers of London and Westminster, London : 1697. Text and register are continuous despite pagination. [2]p. at end = adv. With an initial table of contents. Lead's spiritual autobiography in the form of a diary. Ldw copy lacks pp. 431-432. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mysticism -- Early works to 1800. Spiritual life -- Early works to 1800. Christian biography -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2002-02 Aptara Keyed and coded from ProQuest page images 2002-03 TCP Staff (Michigan) Sampled and proofread 2002-03 John Latta Text and markup reviewed and edited 2002-04 pfs Batch review (QC) and XML conversion A FOUNTAIN OF Gardens . Vol. II. Being a Continuation of the Process of a Life according to Faith , of the Divinely Magical Knowledge , and of the New Creation . IN Mutual ENTERTAINMENTS BETWIXT The Essential Wisdom , and the Soul in her Progress through Paradise , to Mount Sion , and to the New Ierusalem . By I. LEAD . Isa. LVIII . 11. Thou shalt be like a Watered GARDEN , and like a Spring of Water , whose Waters fail not . London , Printed , and Sold by the Booksellers of London and Westminster , 1697. THE EDITOR TO THE READER . IN this Second Volume of the Diary , which is here Presented , there are many Things very Considerable , relating to the several Progresses of a Life of Faith , with various Manuductions to this Mystick and Supersensual State , recorded within the Space but of One Year ; wherein this Author was most plentifully Visited of God. There are many Informations given concerning the Paradisiacal , the Angelical , and the Divine Life , in the Gradual Augmentation and Operation of the Holy Seed of Faith within the Soul : Many things concerning the Bank of Wisdom , with her Laws of Merchandize ; which besides an Interiour , do carry also with them an Exteriour Sense , that will be made good to her Children : many things respecting the Establishment of a Royal Order of the Melchizedeck Priesthood upon the Earth , with the Return of Prophecy and Miracles , in a more Extraordinary and Fixed Manner than ever hitherto . They are all Great and Momentous Matters which are here deliver'd , Concerning both the Church of Christ in general , and each Member thereof in particular : neither are they such as are at a distance , but such as are near at hand , and at the very Door ; they beginning already to be accomplished in some Persons in divers Countries , even almost of all Ranks , Constitutions , and Manners of Living . Whereof much could be said . And if they be not only Great , but also Uncommon and Strange , though it cannot be expected that they should easily be Receiv'd ; yet it may , that they should at least be admitted to a fair Hearing , and candid Examination , as to the Pretences which are made . Whatever also the Method of Delivering them down may be , and how liable soever to the Exceptions of the Eloquent and the Learned , this will not be a Prejudicate strong enough to make the Wise and Prudent in Heart , throw away a rich Treasure that may be put into their hands , because of the many Coverings that may be put upon it . And if the Matters be of the greatest Consequence , though they be couched for the most part under certain Parables , Similitudes , and Visional Ideas , it is not at all doubted but that Many will be found , who may hereby be stirred up to dive into and comprehend what others will slight and despise , as seeing nothing more in it than an Enthusiastick Jargon of Words . But let the Thoughts of these be never so mean , it is certain to me , that Wisdom will be justified of her children : and that her Children are Children indeed , Children in the Eyes of the World , in their own Eyes , and in the Eyes of God. No wonder then it is that the World despises them , laughs at their weakness , and with a sort of Disdain , pities their Folly. It has been so from the days of Christ and of his holy Apostles : and it is no new thing for the Mystick Wisdom of God to be accounted Foolishness , and those that are led by an higher Spirit than that of this World to be termed Mad , or even possess'd with a Devil . But if the World know them not , a Greater than the World doth know them . Hear then , Oye Little Ones , and rejoice : Hear also , O ve Despisers , and mourn . For a glorious Kingdom , and a beautiful Crown , even the Crown of Philadelphia , is now set before you both . Take heed that ye neglect not so great an Offer , and deride not those who do Believe , and consequently Accept it . If so , the Evil Day of Temptation , that is to try the whole Earth , will overtake you suddenly : and then will ye be constrain'd to confess , How are these whom we counted Mad , numbred among the Children of God : and how is their Lot fallen among the Redeemed out of the Earth , who stand upon the Mount of Sion , with Crowns and Palms in their Hands , following the Lamb ? The Ascending Steps to which Mount you will find Here so described , as could be by none but such as have went up by them ; in conformity with that process of the Regeneration , and the Transformation , which hath been expressed by the Ascension-Ladder sent down , that was in the year 1681. set forth by the Author , and in the Year 1694. Translated into High Dutch , and soon after that into Low Dutch. Wherein it is at large declared how the Actions and Passages of our Blessed Lord in the Way to Glorification , are not only Representative , and Imputative as to their Meritoriousness , or Efficacy , but are also Operative of the same in the Members of his Mystical Body . Who must also pass through Death , and the Resurrection , before they can Ascend . and be glorified with him in the Kingdom of Mount Sion , or of the New Ierusalem . Let us then , as many as Love the Lord JESUS and his Appearance , behold the Cloud now breaking , wherein he will Descend into Us , in like manner as he Ascended , and having carry'd us through the Cross , will lead us back into Paradise , whence we came out , by restoring again the bright and pure Image of God , through his all-virtual Resurrection : and from thence conduct us still higher and higher , as we shall be herewith by him Adorned , into those Superiour States of Glorification , in the Heavens above Paradise , where he sits as at the right Hand of the Father , in the Fulness of Majesty and Glory . From whence he will Personally also descend to Judge the World according to Righteousness and Truth [ or Equity , ] when he shall have thus prepared a Body of Saints , made like unto him , in the midst of whom he may pitch his Glorious Tabernacle . Out of which his Edicts will be sent , as on the Wings of the Lightning , to the utmost ends of the Earth , by Flying Angels who have liv'd in Bodies of Mortality , but shall have then receiv'd the Immortal Crown and the Incorruptible Name . O Blessed , yea , thrice Blessed are all those , who through that Faith , which in these Sheets is Discrib'd , are made partakers of this First Resurrection , and of the high Immunities and Prerogatives of the First-born . But who is sufficient for these things ? And it may now again be said : Alas ! Who hath believed our Report ? We are accounted as Liars all the day long , for they sake , O God of Truth . Alas ! who will believe that thou hast remembred thy Promises of Old , which all thy Holy Prophets have repeated from thy Mouth : O Lord most Holy , O Lord , most True ? Or that thou hast spoken unto us out of the Cloudy Pillar , and communed with us in the Silence of our Hearts ? How hast thou made us to bear thy Reproach , O God : and to be in the Eyes of many , and even of our Brethren , ( as we still esteem them ) as the Dung of the Earth , and as the Offscouring of all the present Forms of Religion ; because we have believed they Word , and have listened to thy Voice , calling unto us in the Evening of this Sixth Day ? Wherefore dealest thou thus with us , O Lord our God ? Surely thou answerest us : Why are ye so jealous of mine Honour , as if the Times were not in mine Hand , and the Seasons ordained in my Counsel ? Arise : and hold not your Peace , though ye be but the Offscouring of the Earth , and lie as among the Pots . Blow ye the Trumpet ; and cease not , till I shall appear . Suffer me to plead my own Cause , and at my own time . Remember my Servant John , that I sent to prepare my Way : how he wrought not any mighty Deed , yet was sound faithful in his Ministration , and prevailed abundantly . Think not that I am slack in performing my Promises , of destroying the Adversary , that Man of Sin , by the Ghostly and Miraculous Powers going out of my Mouth , as streams of Fire . For 〈◊〉 my Promises are at hand to be fulfill'd Hold but fast unto the End● and rejoice greatly , that ye are counted worthy to suffer shame for my Name . Wherefore we shall not be Solicitous what may be Said or Thought of us by Any . Our Part is Defensive , not Offensive : and so Only but with respect to the Honour of God , and the Immutable Truth of his Word . And therefore it will be incumbent on those who would oppose us , to shew the Invalidity of that Charter which we pretend to have from the Mouth of Christ himself , Luke 11. 10 , 13. Matth 5. 48 ( compared with 1 Cor. 13. ) Iohn 16. 10 , 12 , 13 , 14. ( compared with Chap. 17. 20 , 21. and Acts 2. 17. 39. ) Or to produce but any one Testimony either out of the Old , or New Testament , ( which they themselves dare to rely on ) for the Final Cessation of Revelation and Prophecy in the Church of God , either with the Apostles , or shortly after , or even after several Centuries of Years , as the more Moderate and Learned do Assert . Or else to shew that what we do profess to have thus learnt , when rightly understood , is Clearly contrary to what is con●●'d in the Law , or in the Gospel , or to some thing deliver'd by the Holy Prophets or Apostles . Either of which if these Gentlemen can prove , they will do much towards the Sapping , and Overturning the whole Foundation upon which we stand . But till this shall be done , all this other Labour will be but in vain : and instead of retarding , will but serve more Vigorously to promote the Work : that is undertaken and carried on by some that are of a Nehemiah Spirit , and not to be daunted with big and terrifying Words . If there be then any Dissatisfied as to the Contents of this Volume , or of the former , or other Writings hitherto Printed of this Author ; let them , if their Dissatisfaction be out of a Zeal for God , and the Truth of Religion ; consider with cool and sedate Thoughts , whether there be not as good a Ground in Scripture for the Expectation and Belief of such a Kingdom of Christ to come , as is herein expressed , and said to be revealed by the Powers of the Holy Ghost ; as there is for many of the Opinions in Religion which they do receive , and Articles which they have subscribed to . Let them consider what is the Sanctification of the Divine Name on Earth , to be daily Pray'd for , ( and therefore to be believ'd in ) what the Coming of the Kingdom of our God on Earth , and what the Doing of his Will on Earth , in like manner to be Pray'd for , and Believ'd in , as to the very same degree that it is in Heaven ; that is both with the same Oneness of Spirit , the same perfection of Purity , and the same Vniversality of Extent ; with respect first to the Name of the Father to be sanctified , by such as shall have receiv'd the Seal of the Adoption of Children ; secondly , to the Kingdom to be manifested , which must be in the Power of the Father ; and thirdly , the Will to be performed , which must be by the Holy Ghost , ministring in the inward Sanctuary , which he fills . Let them consider what other Systems do say as to these matters : and then let them examin what a System may be drawn out of this Book , when well digested , and fully comprehended . After which let that which is hence drawn , be compared with those : and both together be compared with the Sacred Scriptures , taken in their easie , plain , and natural Sense , without running to , or depending upon the Glosses , Interpretations , or Comments of any whatever . Let them further consider , whether in these Scriptures , there be the least Footsteps to be found for such a prevailing Opinion , as is at this day grown in a manner Universal amongst us , that the Prophetical and Miraculous Gifts of the Spirit were design'd by Christ for the establishment only and Foundation of his Church , and not for its Building up , and Perfection in the Work of the Ministry , till all should be brought hereby into the Unity of the Faith , and the Knowledge not only of the Mysteries of Religion , but a full conformity to the Stature of Christ , in the most perfect and stable Model of it : concerning which much is spoke , both here , and in The Message to the Philadelphian Society . It is to be confessed that there are indeed several things , that will be apt to shock the Readers at the first view , who have not had any such Experiences in themselves : but chiefly through the Strangeness of this Parabolical and Mystical way of Writing , which is fallen under as great a Disreputation in this present Refin'd Age , as it was of Esteem in the first Ages of the Church . But upon a most nice and accurate Examination these Stumbling Blocks will either all , or for the most part , moulder away of themselves . And whereas it is generally Objected against every one that steps out of the Vulgar and Ordinary Road , and speaks but of any Divine Favours above what are common , That all proceeds from the Root of Pride in them , variously transforming it self ; you may be Here assured , that there is the most Solid ground Established , by what you shall read in these so Peculiar Memoirs , for the Humility of the Cross ; without making it to interfere with Faith or Hope● , or to impede the Progress of any Generous Design for the Good of this Nation , of Christendom , and of the whole World. And no where better you may find what a vast distinction there is of a True and Christian from a False and Beggarly Humility . Another thing that may recommend this , with the other Treatises of the same Author , is that there will not herein be found , any vilifying or reproaching the Sacred Customs among Christians , any Lessening or Derogating from any Institutions either of Christ or of his Apostles , as is usual unto Some : but a just Deference to the truth of the History as well as of the Divine Mystery . Here is nothing against the Ordinances of the of the Gospel , when us'd in Spirit and in Truth : nothing against the giving Hoour to whom Honour is due : and nothing against the Unity of the Body of the Church under Christ the only Supreme and Universal Bishop , and his Holy Spirit . For as much as nothing is asserted for the setting up of any new Sect , or Church : but an Encouragement is only given , for the Waiting purely in the unity of this Spirit , with Prayers and Supplications , that such an Holy Catholick Church may arise upon the Earth ; whereof Christ can say , that my Dove , my Vndefiled is One , and that it is One Spirit with himself . Wherefore also there can be no Objection as to any Uncharitableness in this Author . Who is more blamed for the Height of Charity , as stretchingit too far , than for the want of it , or contracting it . But that Exact and Beautiful Representation of the Design and Import of our Saviour's Doctrine , which is herein Deliver'd , will be sufficient probably to prefer the same to all the Sober Inquirers after Truth : when they shall have Thoroughly examin'd into it , and compared it with those Lame and Imperfect Accounts of it which are given by the Writers of Systems : and will be able to guard it self ( when clearly Apprehended ) against all Attacks , whether on the right hand or on the left . There are some Antient Truths conformable to the Gospel and to the Belief and Practice of the Apostolical Church , which you may here find Reviv'd : some not so generally Lost , Confirm'd . What is said concerning the Incarnation and Satisfaction of Christ , the Resurrection of the body , Christian Perfection , and the Kingdom of God in the Restitution of Depraved Nature , is so deep and so Fundamental ; and withal so agreable with that high Veneration which every Christian ought to have for the holy Scriptures , as may reward the Worthy and Patient Inquirer : Besides many other Great and useful Mysteries unfolded , and Notions neither Wild nor Barbarous propounded , but worthy of Acceptation by all Christians , and all Men , for the Humiliation of Man , the Exaltation of God , and the Promulgation of the Gospel of his Kingdom : to discover more deeply our own Weakness and Unworthiness , and to infuse into us a great Charity for others , Condescention , and Compassion towards all that bear the same Image and Nature with our selves , and towards the whole Groaning Creation . If any of which Ends be obtain'd by what is here Publish'd , through the Divine Blessing upon it , then hast thou , O Reader , who reapest this Benefit , reason to Thank : But if otherwise , take heed how thou Condemn Thy Brother and Servant in the Lord Iesus , TIMOTHEUS . Aug. 5. 1697. THE EPISTLE OF The AUTHOR . To the Inquiring and Impartial Readers . WHereas it has been the Royal Gift of God's Grace , to Visit the Lowly with the Day-break of his Light , by Vnsealing the Cabinet , where the Precious Iewels , and Treasure of the Immense Goodness have laid hidden ; I am under an Obligation to discharge my Trust and Stewardship herein : this that is here publish'd , not having been given for a Private Vse , but for an Universal Advance into deeper and higher Manifestations of the Mind of God. Of which it was Foreseen , that they should have their Acceptation and Improvement in this Age , and Period , by Many that shall be fitly qualified for their Entertainment , who are found walking in the humble Valley of the Lilies . These cannot relish , or savour any thing , but what flows from the Living Streams , that proceed from the very Root and Head Lily , who their Light and bright Covering will be . For this is the Day for Increase and Multiplication of the Sharon Glory . Who then would refuse among this Number to be , where the Blessed Lord himself will appear , and in the midst of them walk and Feed ; satiating them to that Fullness , that there shall be no more Thirst or Drought ? For there is a River that from the Godhead doth flow , which will make every Plant to Bud , Flourish , and bring forth Fruit like unto Apples of Gold , that is , Solidly and Substantially Good. Much of this Kind and Nature you may Here find Discoursed of , according to what was in some degree Known and Experien●'d by one : who once knew herself to be as a Wild Olive , cumhering the Ground , or as a fruitless Shrub bearing only prickly Thorns . Out of which uneasy State the Kindness and Love of God did appear to bring me forth , when I was about the years of Eighteen ; my first Passage being through most terrible Conflicts : I for same years walking through the Valley of Achor , and through the bitter Dale of Baca , till about the Year Sixty , being Ten years afterward , a Door of Hope was opened , and Floods of refreshing came into me , with some immediate Dictates that followed me from the Holy Vnction , that taught me all things that were necessary for me . Albeit I did not hereupon for sake the Outward Ministry : but I still waited , and sought out such as I judged to come nearest to the Apolostical Practice . So keeping on my Course Outwardly , with a watchful waiting Interiourly , I must own and confess to the Glory of the Spirit 's peculiar Ministration that I found such Deeps broken up in the Center of my own Soul , as open'd that Divine Wisdom and Vnderstanding relating to the Knowledge of God , Christ , and my self , as I could not any where else meet withal . The which still engaged me as a weaned Child to be , that I might suck no longer from the Breast of this Worldly Principle ; or draw Water from any other Fountain , then that which ( through rich Grace ) I had already tasted of . For this Scripture always much followed me : Whom shall he teach Knowledge , and make to understand Doctrine ; but the weaned from the Milk , and her that is drawn from the Breasts ? Which Observing and Obeying , the Word was accordingly made good to me . For the Springs thus opening , did still arise to higher Degrees . Though sometimes through the Multiplicity of Concerns , wherein I was circumstantiated , they would be discoulour'd , and even mudded . Which made me seek after great Abstraction , and Solitariness , that I might attend upon these springs , to keep them pure and clear . So that when God did cast my Lot to be a Widow , which was in the year 70. this Change , bringing me first into manifold Trials , did drive me into a more Intimate Vnion with mine Eternal spiritual Husband ; upon whose Care I wholly cast my self . And then I resolved to make the choice of Anna , to wait in the Temple of the Lord day and night ; and to be a Widow indeed , after I had been the Wife of a Pious Husband about five and twenty years . For● after his Decease I ceased , as much as possible , from all Business and Care , setting my self free by all means for the Heavenly Calling only , Wherein I found great Pleasure and Delight , so 〈◊〉 ●o Worldly Promotions or Advantages , ( though offer'd for my temptation ) could move me from it : or withdraw me from a dedicated and devoted Life . Which I have till this Day persued , and continued in : and shall so do , till I shall have finished my Course , in the hopes of Entrance into the Triumphant Ioy of my Lord. Thus worthy Reader , I have given you a Brief Narrative of the Beginning and Progress of my new born Life : which is elsewhere more enlarged on in a Particular Treatise . But this may suffice for an Introduction into the following Volume of my Journal . Wherein , as in a Glass , you may see under what Leadings I have been , where you may read the express manner and method of the Spirit 's Communications : in which , I can soberly avouch that , I my self was wholly Passive , and the Spirit altogether Active . For my Creaturely Being was so bounded up , as nothing to know , or contribute hereunto ; all being laid in silence , while God was to arise , and speak forth himself through this Earthen and empty Vessel . For the sake of which let no Contempt or Slight be poured out : for it is what God in his Wisdom did reserve to bring forth for the Vse and Service of as many as are ordained to receive and take hold of these Divine Mysteries ; for improvement and growth to all those Degrees of Perfection , which are herein made mention of . Surely for this End , Wisdom's Book of Secrets was opened , that by this Divine Learning her Children might be brought up , and made meet and ready for their Bridegroom the Lamb. For undoubtedly the Day hereof draws near : whence these Writings having been kept in Obscurity these Twenty Years , as taken by me for Private Memorandums , according as they were given day by day forth , they are now by a strange and unexpected Hand , being a Person of great Piety and Worth , brought out into the Light. Whose Fame and Re●own shall out-live all Writings of Time ; and who perpetually shall wear Love's Diadem and Crown . I have no more now but to beseech and entreat those to whom these Sacred Truths shall come to be Perused , that as they would reap Benefit and Advantage herefrom , they might fear and dread to pass any Iudgment or Censures , in a gain-saying way to the Spirit , the Opener of them . And let me humbly give this my Advice , that the Full-grown and the highly Advanced in all Rational Learning and Wisdom , and in all great and honourable Acquirements , do become as Children , committing themselves to Wisdom their true Mother , that they may be broughs up at her Feet . Which they will find to turn to a thousandfold better Account , than all that ever they have before learnt . For I have made it my Observation , that the Rashness of many Spirits in Condemning what they are absolute Strangers unto , hath shut the Gate of Wisdom upon them . Therefore this Caution accept of from your little and low Fellow Member , O all ye that would be growing Plants under the Shadow of Christ the blessed Vine , that ye refuse not to seek and draw from the Royal Grape continually , the Iuice whereof is pure Spirit , to strengthen you with the Balsam of Life . All this the Child-like Spirit will come to Tast and Know : and by obeying these Rules and Manuductions , you will have occasion to adore , bless and magnifie what of the Spirit of GOD shall hereunto move and drive you . For the Commission is already gone forth to the Angelical Messenges , that constrained are to sound the Horn of Salvation , which is filled with the Ghostly Oil. Which will so abundantly flow , as to heal all the Divisions and Controversies , whereby the several Parties do wound each other . Who would not Ambitious then be , among these Shepherds to hold out the Love golden Crook , to fetch in the torn , rent , and scatter'd Sheep , and Lambs , into Christ their Princely Shepherds Fold ; where they may quietly lie down in those refreshing Pastur●s , that do Spring again as fast as they are fed upon ? The Door for Entrance hereinto stands open , let none shut it upon themselves . For a thousand times Thousands of Blessings are pronounc'd upon the Publishers and Promoters of this Glorious Ministration of the Spirit . And a Cry there is now sounding from the Heavens unto all Preachers and Teachers , of all Ranks and Degrees , and whatever Titles and Denominations they do bear , that in pure Vnity and Harmony they do together agree , to Declare and Held forth the Everlasting Testimony of the Spirit of Jesus , from the Springing Vnction , that will be the Sealing Mark of the Apostolical Day , that is now again to be Revived . For which evermore Prayeth she , Who in Incessant Travel is till all this shall be Accomplish'd , I. Lead . July 29. 97. The CONTENTS OF THIS Second Volume . A Commemoration on New-Years-Day , pag. 1. Wisdom's Merchandize , p. 2. 60. 233. 370. The Parable of the two Children , p. 9. The Transfiguration , p. 205. The Melchizedeck Priesthood , p. 18. 100. The Marriage of the Lamb represented , p. 20. The Death of Moses , p. 30. The Crystalline Gate , p. 42. The Altar-Stone , p. 46. The Royalty of the Will : or the Root of the Divine Word , p. 48. An Opening upon Mark x. 28 , 29 , 30. p. 55. 63. Ionah in the Whales Belly , p. 70. The Originality of Evil , p. 73. The Spiritual and Natural Man compared , p. 80. Of Natural Conscience , p. 89. Paradise Local and Mystical , p. 91. The Glassy Sea , p. 95. Rules given how a Spiritual Man is to walk towards God , and towards those that are Without , p. 99. The Morning Star of Wisdom , p. 102. The Eagle-Brood , being as an Interpretation of 1 Tim. 2. 15. p. 103. The Wonder-Woman , p. 121. Adam's Fig-Tree , p. 139. Queen Esther , p. 144. Seven Principal Shepherds , p. 162. The Revelation of the Holy Element , p. 164. The Necessity of a Personal Saviour , p. 175. The True Shunamite , p. 179. The Mountain of Faith , and the City of Strength , p. 191. The Cherubinical Birth , p. 196. The various Mansions and Regions of Seperated Souls , p. 207. The Vision of Christ , p. 218. The Original Language , p. 224. The Whole Sale , p. 233. The Trial of Love , p. 236. The Unmix'd Ministration , p. 240. The Glassy Book , p. 245. The Burning Wheels , p. 252. The Cup of Eucharist , p. 256. The Transmuting Fire , p. 264. The Sapphire Tree , p. 266. A Sight of the Wars in Christendom , p. 269. Rules to be observ'd by the Passengers through Paradise to Mount-Sion , p. 271. Sarah and Abimelech , p. 275. The Birth of Cyrus , p. 286. The Mystery of Babylon , p. 287. The Holy Sabbath of the Church in the 7th Millennim , p. 290. The Intellectual Fountain in the Breast of JESUS , p. 293. The Spirit of Revelation not ceased , p. 301. The Seven Ascending Steps , or Seven Degrees of the Spirit , p. 305. The Feast of the Spirit , p. 314. The Magical Heart , and its several Properties , p. 319. 334. Meditation and Recollection p. 328. The Measuring Line in the Hand of a Child , p. 332. A Dialogue betwixt Satan , and Christ , about the Redemption of the Body , p. 341. The Cloud of Temptation , p. 351. The Walks of the Spirit , p. 352. 361. The Alpha and Omega , p. 363. The Water-Stone , p. 365. An Apparition of a Deceased Friend , and the Discourse with him , p. 372. The Curious Workmanship , p. 377. The narrow Passage , p. 380. The priestly Magi , p. 386. The Able Physician , p. 396. The School of the Divine Magia , p. 399. The Tree of Faith , p. 407. The Fathers Name , p. 409. The Mount of Elijah , or the Mistery of Faith , p. 441● . 424. The Lilly Spirit , p. 427. The two Golden Candlesticks , p. 435. The Hand of the Lord , p. 463. 465. The Nuptial Dish , p. 478. The Way of the East , p. 483. The Entrance of Caleb and Ioshua into the Land of Beulah , p. 489. The Cessation and Return of Miracles , p. 492. The Overthrow of Sisera , and the Song of Deborah , p. 498. The Conflict of Fire and Water , p. 503. The Jasper Circle , p. 509. The Golden Tree of Beulah , p. 512. The Hand-Writing , p. 516. A Caution against Prophets of Judgments , p. 520. The Daily Expectant not frustrated , p. 522. The Conclusion , p. 524. Postscript , p. 526. Scriptures Explained or Applied . 1 King 8. 27. pag 209. Mat. 17. 1. — 12. pag. 413. Mark 10. 28 , 29. p. 55. Iohn 3. 6 , 7 , 8. p. 413. 6. 45 , 50. p. 414. — 53. p. 366. 7. 37 , 38. p. 314. 11 26. p. 414. 14. 2. p. 208 — 9. p. 221 Rom. 5. 19. p. 142 — 20. p. 171. 8. 6. p. 273. — 23. p. 414 1 Cor. 15. to the end . p. 414. — 55. 205 2 Cor. 3. 18. p. 248. 5. 1 , 2 , 3 , 4. p. 414. Ep● . 1. 13. p. 215. 4. 10. p. 209. 1 Tim. 2. 15. p. 103. Heb. 2. 15. p. 177 6. 11 , 12. p. 241. 11. 1. p 407. 1 Pet. 3. 19. p. 212. 2 Pet. 4. 5 , 6. ibid. Rev. 3. 21. p. 214. 12. p. 126. A Fountain of Gardens Watered by the Rivers of Divine Pleasure . Vol II. Ianuary the 1st . 1676 / 7. A Commemoration on New-Years Day . IN and about the middle of the Night , being called out in Prayer , I did feel a mighty throng of Invisible Powers that filled me , so as if I had put on the Immortal Vehicle , for the Sacred Trinity to act in , with Love and Joy-Powers , during sometime upon me with great ravishing Sweets . In the Morning this Word did me greet , When will you begin to draw out some part of that stock , which you have trusted with him , who is so ready with you to account ? The great and mighty One hath charged himself with a Debt unto you , by all and every act of Faith , which at any time had purely flown out from either , joyning hereunto in one Spirit , as Co-partners in Spiritual things . Then was it further opened unto me , that we had been careless , in that we had neglected in not keeping our Accounts clear , both in relation to the Lord , and to our selves . 1. First as to the Talent and Gift intrusted with us , as a Provision bestowed upon us , from our Father to traffick withal , during such a time , as might bring the intended encrease unto effect . Now the Spirit who keeps the Heavenly Records , said unto me , Search and see , and be well advised , what hath been freely given from your God to you . For you are Debre●s to his Grace for a new Adoption , who hath again begotten you not only to the Hope , but the real Possession of that which belongeth unto Children . Though ye have not hitherto understood the Royalty of your own Beings , nor yet the greatness of your Strength and Might . For be assured upon this New Creation score , in which ye now are considered , thereto doth belong Sion's rich Provision . Now then it is but meet , as dear and grateful Children , to keep your Accounts clear , and to charge your selves with so much stock of Life and Spirit , as ye have received . It must be called out for , and nothing of this Treasury must lie idle or useless : but all is still expected upon the encrease , till ye come to be a numerous Seed . 2. In the Second place , said the Spirit , Consider and call over what you have adventured , and returned back into that great City , wherefrom the rich Exchange of Spiritual Goods is to be produced . Know for your great Comfort , that ye have a faithful & able Correspondent in this high and Heavenly Country , that you may fully assure your selves of great gain in Spirituals , according to the kind , of what the high Region doth afford . Which is of that unknown and excellent value , as these Worldly ●●●bitants will not care for to purchase , because they have no Judgment of such invisible mystical Treasury . But to you who are only for the Heavenly Merchandize , more Bills of Store shall yet be given forth . Fear not to make fresh charges upon that great Trustee , who commandeth all in Wisdom's vast Bank. Nothing is more pleasing then to make out what resteth due unto you , upon the Spirit 's Births Account . Little have you examined how Matters and Things of this nature , stand betwixt God and you : Who thinks it no Impeachment to his Soveraign Greatness , to be endebted unto such , as have returned Lading back again on Faith's bottom . All which hath been committed in trust , with this Charge to traffick with no other ; for it would be an Evil to spend your Corn , Wine , and Oyl , upon the fine trimmed Harlot ; which yet being so high in Appearance , is more then half divided in the true Love's Property . Therefore be wise for your selves , and scatter not , till ye have reaped and got your own Crop in . Hearken then , and observe this weighty Rule , to carry all this high Spiritual Commerce in the hiddenness of the Eternal Spirit . There are but few in this professing Age , that do understand the rate of that Precious Stone ye are Adventurers for , with all those other Celestial Ornaments for to bring in against the Bridal Day ; which will not be solemnized with the Lamb , till ye have fetched in all your Eternal Revenue . Therefore be not afraid to urge , and to account with your God , for what the Spirit of Faith hath sent out , for the bringing in that which is of the greatest weight and consideration that hath been known , since the World of Creatures hath been existing . Ianuary the 7th . 1676 / 7. THis Night I found the Life-Center much open , and the Oracle for to sound clear , and somewhat to talk with me from the Heavenly Sphear . The sum of which was to perswade unto a decease , from all that low activity and concern about things and matters T●rrestrial . For as I was mourning in the feeling sence of that dark Stone , weighing the Superiour part down , upon every slight occasion , ministred from this Principle ; Which I found in my very tast , to be as brinish Salt Waters , that fretted , and eat upon that interiour vigorous part of the Spirit , so feebling it as its force was evidently felt to be abated , until the Shiloh-Spring did open again . Which washed up the healing Stone , which put all into place and order , which by the Corrupter was made diseased . Then this Word spake to me , Dost thou think to recover Immortality of Life , with that Inheritour , who doth belong unto it , while there is a divided Eye and Ear , which still open are to see , and hear all those Charming Sensualities , which for this Earthly Kingdom do plead , and do engage you still here to be Traffickers , from which ye are prohibited by Mount - Sion Laws . Is not Wisdom's Merchandize more worthy to be all in your Eye , who will assuredly find you daily employ , as to work off your selves , from all those Habits , and Customs , as have been brought in Traditionally from the Fall. From which ye are redeemed , as ye do feed upon the true Mystical Passover , which will ●orestall the Earthly Life , giving way to that pure thing , which ye do feel stirring from the light Region . This hath gre●● sufficiency to clear that evil staining Nature , from out of which strange Essences do so turbulently arise to annoy and disturb that , which would be free from all Sins Casualties , reigning in the Princely Spirit of what will become the absolute King of Righteousness . Who hath already set a Foot upon your Heavens and Earth , for this very end , that his Throne and Dominion might be so fixed , within the circumfering Powers of your Wills , that so Time may be swallowed up , from an entire Act going forth from this Soveraignty : which in an intrinsical way will bring all into subjection , that is within . He will first begin with the Judgment , for cleansing the floor : make but the inside clean and pure , then Power will soon be known and understood , whereby a Body suitable to such a Spirit , may come to be perfectly framed . As thus if the Pith of a Tree be by its Life extensive , it makes the Bark , through which it riseth fresh , fruitful , and beautiful ; that so you may easily conclude , that a Life-Sap is vailed under the Bark , but it is not perceiveable , till it shoots forth it self , getting through every branch and twig : even so it is in you , considered as Trees of a new Plantation , in whom the Spirit riseth , as an essential Pith of Life , and distributeth it self through every Property , permitting nothing to mingle with it , that should abate its vigorous penetration , for to assimulate and qualifie the very outward Bark or Body into a Iustrious Appearance and palpable Fruitfulness . The meaning of the Spirit , as to fruitfulness , is not only the first and second Birth-degrees of Regeneration , and here to stop , as in measures of Love , Joy , Faith , Hope , Meekness and Patience , which are the first Fruits of the Spirit . But hereunto are to be added Fruits yet more super-eminent , as the product of these . When so ripened , as each one their Seed do shed into the pure Heart , whereinto the Blood of the New-Testament is poured in . From hence now it is , saith the living Word , that a Spiritual Body will be driven forth , all in the Heavenly Form , acting forth in another kind of fruitfulness , then the foregoing . As thus , a Terrestrial Creature worketh and produceth acts answerable to his Animal rational Life , which may be justifiable before Men : and nothing beyond his Life-Sphere is expected . But now from a new-made Creature that deriveth a Birth so high , as nothing less then God's own Likeness is to be evidenced in it ; This must needs work like it self in various Powers , of another sort of miraculous Fruitfulness , by which Jesus through this Ghostly Spirit and Body is glorified . Ianuary the 12th . 1676 / 7. IN the Night there was presented unto me , two Forms very displeasing to my Eye , being Cloathed with a Hairy Goats-Skin , where spots and botches did appear so unlovely , as I was much disgusted at the sight of them . But while I was viewing them , first the one rent this outward Deformity in twain , and likewise the other following the example of the first , did also rend open . And I beheld two sweet amiable Children came forth from within this deformed Figure ; but at first sight they were as Babes still-born . Upon which I took up one , and it soon revived with all motions of Life , and answerably the same vigorous Spirit manifested it self in the other , so as I saw them able to stand upon their Legs , and so the Vision shut up in the Formality of it , and opened it self in the Spirituality , as I thereupon waited . After a little season , the Spirit thus spake within me , What have you seen in these two strange pieces of Deformity , but a rough and unclean Vestment , that is so ignominious . Behold , and see your own vile Bodies thus pourtraied out , while that ye do bear those uncomly Shapes ; which as a Vail , shall rend away , that so the truly begotten of the Ghostly Body may appear . Who is , as those innocent and all-beautiful Babes that have been shut up under a Covert , as in a twofold Body . As first , that thick and cloudy smothering Body of Sin. Secondly , the very visible form of Corporiety , which is but a disgraceful Image , being the product of a degenerate Spirit . Which with the other must be put off . For corruptible Humanity in its fleshly Figure is too mean for the high Birth degree of the Eternal Spirit : Though it may be suffered for a time as a disguised Cloathing , till that which is born without Sin , be strong enough to break through the rough humane , and Animal Beast , that was ever designed for a Sacrifice : That so all brought in by the Fall , might come to be anatomized ; that in the room thereof another Body might rise , not only like what was in Paradise , but one Degree yet higher , according as your Jesus hath assumed a more transparent Body . As these things were plainly discoursed of to my Spirit , an Objection did arise , How this twofold Body should come to be so demolished , while we live in this visible Sphere , as no more to appear in its sinful Frailty , or Elementary Ponderosity . Having not heard or seen any one , that hath yet so put off the vile Body , though hereunto incited , and prophesied of , that such a Change is upon the Inward , and Outward Man to come , but it hath not yet happened in this Orb. Nay , our Lord Jesus himself did not alter his humane Figure to endure , till he had ascended out of all mortal sight ; and though after his Crucifixion , he did appear , and disappear at pleasure , yet he always assumed a body like to ours , as bearable to the view of those whom he delighted to shew himself unto , in , and after his Resurrection . Therefore though he had no Body of Sin to put off , yet he had a Body of Mortality , which was not put off to the humane Eye , till he gave up the Ghost of his Animal Life upon the Cross. All which strengthning the Argument , that our Corporeity hardly in this Region , admitteth of such a Transformation , as thereby to pass out by and through a sublime airy Body , in and among the high enthroned Powers and Dignities resident in the New Ierusalem . This Doubt lay much upon my Spirit , importuning a clear resolve , that the mind of my God herein might be expresly revealed , through an immediate dictate , which thus far I obtained . Oh Soul , true it is , no one President there hath been , that hath so wrought out the very Originality of all Impurity , as to assume a Body of that Celestial Clarity , as therein to walk up and down among Mortals ; yet that makes not against the possibility hereof , for there is that to come , that yet never was in existency . Which still will steal upon the World by degrees , as in the successive Ages , some one miraculous thing or other will be produced , which was not before . For this very Unbelief hath sealed up the mighty Birth-working Power , which still cries , How can such Transmutations be , as to come forth another Spirit , actuating it self in a suitable Body ? Ah what Doubtings , and Debates have been here about it ? So that Age upon Age hath nothing seen of the Resurrection-state , because afraid to destroy the Body of Sin. Which is the first Alteration , that must be made , before the outward Body can be translated . And know this further , whoever doth attain to the one , hath Power and All-sufficiency for the other , as they shall see it expedient , to Metamorphose their gross Corporeity . And though your Jesus did not alter his Humane Shape , into any visible Body of Glory , it was not through any deficiency , that he could not do it , but it was his pleasure that he would not do it . Who knew his Times and Seasons , when , and for what Ends such Transfigurations were needful . He coming into this World upon Suffering account , that thereby Concuering he might have all Power , to convey such a Spirit , as might form to it self such a proportionable Body , for all such as do give themselves to be made like unto him , as he is now in a glorified state . But your further Objection is , that if possibly you should attain hereunto , this World would be no fit Principle , for such transparent Spirits , and Bodies for to live in ? The Inhabitants here could neither bear your Transparency , nor you their gross Corporeity , attended traditionally with all Evil of Sin in some more refined , in others visibly lascivious , running into all Excess , from which the true Eagle-Body will mount away . But this understand , that while ye have a Work and Service of God to do here in this Principle , you will not want the Fence of a Spiritual Body , to go in and out , to meet the Sacred Trinity in the serene Principle . And as Moses did , when he did talk immediately with God , was then put into a shining Body , that was not known or understood , which was laid aside , as a Garment for that purpose , that so he might speak with the Most Holy ; but as soon as he did come out from that Holy Place and Heavenly Parley , he then put on that Form , in which he might be known of the lower Orb. Think it not incredible , that this , and much more , is again to be done , as your Jesus did often change his Body ; though it was not known to the vulgar Eye . Doubt not but such wonderful sufficiency will display it self from the pure contaction of the Sapphire Body . Therefore proceed to keep among the Immaculate and Just Ones , according to that present transferring Power , which comply'd withal , will produce a change internally , till a Body be assumed invisibly , as shall rend the outward Temple-Vail . Then the Ark of the Living Testimony shall be known , read , and understood ; yet of none but the Disciplehood . As your Lord did only appear unto his own in his risen Body ; so shall it be when you so risen are , as to descend from the Heavenly Sphere . Ianuary the 13th . 1676 / 7. AFter this Conference , and satisfying Resolve , as to the matter of my doubt . This Word was further spoke unto me , through the Holy Oracle , that all those Ceremonial Ornaments , which the Priests were , 〈…〉 were to illustrate and 〈…〉 glorious Transfiguration , 〈…〉 required in that near approach , and ministring Service , in all the Tabernacle-Worship , wherein we come to bow our selves before the Most High. Therefore it was asked me , how I did think it was possible for to see the glorified Person of my Jesus , till I had put on the Priestly Robe of a New Body , he being now ascended into the most Holy : Waiting there till the whole Priesthood called and anointed to be of the same Order with himself , do enter upon the same terms ; having offered up in Sacrifice , the vile reproachful Body of the Flesh , through the same Eternal Spirit , by which your Jesus offered up his Body visibly : as by a violent Death , so yours by a voluntary , mystical Transformation , working invisibly . Then what a most holy Melchizedeck-Spirit will ye pass , into the Heavenly Place withal , to effect in the true and eternal Tabernacle : where the unchangeable Priestood is known in all the Celestial Orders , for the accomplishing those Superiour Services , required in that most Holy Place : In which the pure Offerings celebrated , will be no more grievous , nor tedious , because a Priestly Body is prepared to hallow and sanctifie incessantly the great Name of Iehovah , and to proclaim in mighty Trumpet-sounds to the Ends of the Earth , that the Kingly Priesthood is come , with all the Tabernacle-Furniture revealed : Which hath been concealed in Mount Sion , only ●●therto Types and Shadows of it have been manifested , but now the real Thing it self shall be brought to pass in them , who can hold out the Sanctuary Profession , without turning aside , or waving , observing , still their Nazaritical dedication . Then the new Covenant will be confirmed upon you , that their will need no more offering for Sin , for a New Heart with the Law of the Spirit-written in the Heart , as there will be no more a departing from the Mind of the Anointing . For by this Fiery Law proceeding , the Law of Sin within the Members , where ever stirring , will hereby be consumed . For it is no more a weak , literal Precept , that now is given forth , but the very Law-giver writes and engraves himself , as an Endless Power of Life , to obliterate and make void the Law of Sin and Death , which to no other would ever have given place . This is the Foundation-Work , which the Spirit of your Jesus do first set about , to pull down and demolish that which would be so great an impedime●t , and check to all this designed Reformation . Now then let it be your Joy , when you feel the Spirit of Burning is dispoiling all of Sin , for that will perfect all the most holy Priesthood . Ianuary the 14th . 1676 / 7. UPon the Opening of the high Order of the Melchizedeck-Priesthood wherein I perceived such a deep Mystery lay hid , as the Apostle himself had not fathomed : But it was shewed to me , that it was of great use to know and understand who this Melchizedeck was ? because thereto we had great reference . For he had not only the denomination of a Priest to pronounce Blessings , but a King to whom Tribute was paid , for Abraham presented of the Spoil that he had taken , and there Ti●led him the great King of Salem : thus far the Scriptures give an account of him . But it was further revealed to me , that he was that Alpha and Omega , the Second Person , who had his Existency from all Eternity , and was in a high Priestly Order from the time of Adam's Fall , and did Officiat in the Heavenly Sanctuary , and real Tabernacle in the Heavens . Whereof Moses had a Sight and Pattern given him to figure out according to the low Capacity , which the Church in the Wilderness then stood in . But this great Melchizedeck incarnated himself in Flesh , that he might visibly make an Offering thereof , to testifie that an end must be to that weak , corruptible , and unprofitable state , as now henceforth is to be thereunto put , by the crucifying what he had assumed , that so that mean and despicable Image might for ever be demolished . That the first perfect glorious Priesthood after the Order of Melchizedeck , might again rise , and be in full accomplishment , in the Residue of the Anointed hereunto : who for this cause are putting off their Vile Body , that they might be counted worthy to follow their Melchizedeck King , where they shall not only pay their Praise Offerings , but receive there a most high & Priestly Portion which is an unknown , and vast Spiritual income of Riches , which shall be brought from all Parts , as obligatory . Ianuary the 14th . 1676 / 7. In the forepart of the Night , being newly fallen asleep , I saw the Heavens as it were part , and rend , and mighty Commotions in it . The earthly Inhabitants in great Trouble , running up and down , as fearing some unexpected Change was coming upon them . Which awaked me , and there was immediately presented unto my view , as breaking through a bright Element , two glorified Bodies , of a bright Beryl Colour , in such a wonderful Portraiture , as did excel all , I had formerly of this Nature in Vision seen . Upon which my Eye kept fixed without any surprize or fear , and still it was brought nearer . The one seemed in a Manly Vissage , and the other as a Woman very Lovely in her Countenance ; then soon after two or three more broke forth , and joyned themselves unto them , as in like glorified Figures . This Sight was so pleasing , that I could not but Pray , Oh that we might be added unto them . For it was said , Behold this is the Lamb and his Bride , which first I did see . Oh this great Vision had so mighty an Influence upon my Spirit● as grievous it was still , for to be confined in the Corporeal Body , only hourly waiting for to see its Redemption . But it was said , Abide Patiently , till your Salvation shall be fully wrought out , then you shall swiftly be cloathed with the self same Body , all Spiritual bright , and airy , as my Bride , for to unite in one Body with me . Then I replyed , Ah my Lord , why must this Translation be so earnestly sought , and still prolonged . It was again answered , it was so considerable a Change , as could not be without passing through many further Degrees . For Sin and Mortality would not be so easily vanquished , while we did abide in this tempting Region . Ianuary the 15th . 1676 / 7. This Morning it was much upon my Spirit , how to quicken our Progress , so as to arrive to that Nuptial Conjunction , which did open unto me in the Heavens . The Spirit sent forth deep and strong Invocations for the Consummation of this high Matrimonial Unity , that so we might together display our Loves and Joys to each other , in that Spicy perfumed Bed of the Celestial Orb. Oh the Eccho's which I did hear in me sound , the Spirit called to the Bride to descend down , the Bride called for the Spirit to ascend . Thus cry upon cry did , as a pure cloudy Incense , send out , which brought this Answer down , Oh ye who are in the betrothed Spirit , why may not the assurance hereof , yet a while stay your most eager and Spiritual Passions of Love , till such time as your Vessels of Clay be turned into the fine Ophire Gold , through the working forth of that Saphire Stone that is formed in you . Which shall work through all in its degrees , till it hath brought you up to that perfect Stature , as ye may make challenge with holy Boldness to the Marriage-state , according to that pleasant and glorious Manifestation which you did see in the Heavens . Which was shewn to you for this very end , that so you might see your own Nuptial Day solemnized . Before the accomplishing of which , yet great Commotions will be permitted , as you did see in the Vision . See first , what is still left alive of your dying part that will mutiny . For the Sensitive Life cannot consent that ye should be married away out of their known Linage and Country ; Therefore they will lie in wait to entercept all Messages , and Love-Tokens from your Immanuel , to prevent the success of so great a Wedlock change . Therefore I the Spirit of your Lord , do warn you , that you turn away from all self , and creaturely Parly . The Serpent also will subtlely back with Arguments in forms of Flesh , that so ye might grow cold in your Love , and slack in your Faith : but spur forward , and faint not , for the everlasting Gate is set open by Soveraign Command . The Trumpet doth daily sound to enter into Love's Holy Ground , where only the Friends of the Bridegroom shall attend you , at the Banquetting Feast of Bread and Wine . Now away , and draw from all the cursed things of Iericho , and you shall meet assuredly your Melchizedeck King , with a full Cup of Blessing . This receive as a faithful and true saying from the Yea and Amen . Ianuary the 20th . 1976 / 7 About the Morning-break , as I was contemplating upon the change of the Body for Translation . A further Confirmation was given with Joy and Peace unutterable , in hope of this Glory to be revealed . My Spirit praying , that we might obtain Grace , for to be admitted of the same Order with our great Melchizedeck . This Word immediately sprung , saying , The way and manner for it , hath been most evidently set forth , and plainly taught you , as my Spirit could demonstrate it unto you . You can find no surer Footing , then first to be found , in the walk of Death . Trace it then so throughly , till you can see no more Earth , yield ye up the utmost ends without any reserve . For no mingling state after Death , but all immaculate the : Feast of Tabernacles to celebrate within the most Holy Place . Therefore fear not to pass through this Valley , for I the Spirit of Truth will assuredly finish this Mystery , because you have applied your Hearts to me , having sought Death as a Treasury , trying all ways and means for to expire out . But as a deadly Enemy , that is loath to be conquered , it still revives , which makes you to suspect , that you shall never get rid of this grand and last Enemy , but it will still hang a weight disgracing , and separating from your high Priesthood . But seeing you have cast your selves wholly upon me your Comforter , to be advised in this matter . Now then know , I will cast you , with the free Act of your own Wills , into a slumbering Trance , that so ye shall gradually dye away , as all sensitive Operations shall be wonderfully suspended , which must be done actually through the disposing and yielding up the Life of the corruptible Body . That Life must dye , because of the habitual course of Sin. After that way of dying , of which it is written , I am dead and crucified ; yet I live through that Life , which swallows up Mortality . Even so likewise the Time shall come , when ye shall reckon your selves dead , and freed from the Body of Sin , when you shall lie passive , and still in the sweet and pleasant Trance , as fled away from out of this Principle , no more to be known or seen , but as in the Heavenly Form of a Powerful Body , to work the mighty Works of God your Father in . It is true , what Eye hath yet seen this , the Ear hath only heard hereof , but who hath come to believe the possibility of such a Transformation ? Oh but Faith gives a mighty heave hereunto , now as it hath been your Cry. Who , and how shall ye be delivered from the Body of Sin and Death , and get a thorough Pass from Death , unto such a fluent Vehicle , whereby ye may be able to say , neither Heights nor Depths , Light or Darkness , neither Earth or Air shall be able to seperate you from the Love , nor yet from those immediate accesses into the Heavenly Places , as belonging to that Royal Priesthood ? Truly it is your Father's pleasure , for to bring you hereunto , not only in the flight of your Spirits without a Body adjoyning consonant thereunto , because a naked Spirit cannot produce and effect such Effects and Acts , as a Body adhearing thereunto . Therefore see and believe it of necessity , for to be turned into a sublime Body , in which only you can be with your Jesus in Glory , and thereof take , and bring thereby to declare , which whom you have been . Come ye , who are the blessed of the Lord , that have united with one accord : fall on hard and close this Work. Continually give up your selves , and lo , I will break for you all the Bands of Sin and Death , that so the pure Spirit , which even was at work in you , may assume its own Body of Spiritual ability to pass , and enter , where nothing of Corporeity can be admitted . Your Priestly portion is for such a time reserved , whenas you shall come into the most holy of all , for then you will have Boldness to make all your own Demands ; Ianuary the 23d . 1676 / 7. In the sobriety of a wise and understanding Spirit , that shall be your Advocate to plead in the shining Face of a transmuted Body . In which the Majesty of Glory will very well know you , and hear all you have to offer , by way of request ; because you bear no more the Image , Mark , or Name of what is accursed from the Mountain of Holiness . The Situation of the Great King is seen of none , till they have put on the high Priestly Garment , upon which is written the New Name , that is given in the Baptizing Water of the Holy Ghost , who hath sprinkled us from all Consciousness of Sin. Now then slack not , but drive forward , for this Verily is the Mark I your Death-conqueror do set before you . For it would be my Crown of Rejoycing , to meet you as translated out of this gross and Elemen●●●y state , which while ye are ranging and pudling in , I cannot be so clearly seen , nor afford to give out those more eminent and choice things , because you are not yet saperated from the vile Body , that so ye may be redeemed from all that is of a hurtful Conversation . For indeed I would wholly appropriate you for my self , who being in a glorified state , must of necessity glorifie you , before I can shew my self in such a familiarity as is so desirable . For when I was in the World , for the accomplishing of the State of Humiliation , then the human Figure was proper , for to unfold suitably the Mystery of the Most High , and to relate it as Bearable in that Age. But now as a Prince and Shepherd of a glorified Fold , I set in Heavenly Places , to call my own by Name , to pass away out of their dark Cloudy Bodies , and not to stay , till they fade away , and fall down as Houses of C●●y , as it hath been hitherto universally . Because this superiour Change hath not been believed in , nor the Foundation by a thorough Death , been understood in order hereunto , or surely laid , whereupon the Rising Body that is to swallow up Mortality , hath not been manifested , but now observe those Deaths and Life-Rules , which have been set so evidently before you , and you may possibly be changed into such a vigorous Spirit and Body , as to pass through that Glassy Sea : which is so brickle , which whoever can stand upon it , are probationed indeed to enter into farther Degrees of Glory , all in Light , the God of Light to see without any other Medium . Ah Lord , even so let it be . Ianuary the 25th . 1676 / 7. Oh from hence I did see with what Bodies we must enter withal , into the Mystery , that is on the other side of the Glassy Sea , for there the Thrones were shewed me , that were placed for the Conquerors . Who could be able to say with their Jesus , I was dead and slain , but now Life is rising evermore , then also will follow the Keys of Death and Life , to open and shut Heaven and Hell , as the Hand of the Spirit will. Thus having great and manifold Discoveries , of what was to be possessed after Death , we came easily henceforth , to be reconciled to all the deep Demensions thereto beloning . For the Lord had dealt with us and carried it much after the manner as he did with Moses , who upon the Mount of Vision , had shewn unto us the New Heavens with all their Privileges and Glories , also with the New Ierusalem , and King thereof ; and though Moses was prohibited entring into that , which was but a Shadow of what he really passed into by Death's Transmutation , yet God did him no wrong by all that , thereby to translate him out of the Mortal Principle , into that of Duration : which he had often Sights , Gusts , and Tasts of , while he was in the Corporeal Figure , and he enjoyed the Image of good things to come , as he passed through the Worldly Sanctuary . Ianuary the 26th . 1676 / 7. This Word came this Morning fresh unto me , saying , Now I have shewn you what Rewards the Death-Conquero●s will have , will you not desire , and most freely obey , as my Servant Moses did to go up , and dye on Mount Nebo . That is , take leave of this Earthly Congregation , and go apart from all , that still would invite you to abide with them . For if you do not withdraw out of their sight , you will never be able voluntarily to dye , while they do see any strength , vigour , or force to be in your natural Ability , as the beloved Moses had . They will be crying , What need is there of such a dying , as no more to be seen or known by us , after the manner of what hath been ; so as without you follow this Example , to go apart , you will hardly dye away quietly , but you will be disturbed to bring your Life back again , so as it will be a lingring dying Death : therefore well consider this impeding thing , and that you might not be alone , in a suffering dying state , I have provided one , that will be a dying-Mate with you , to support and strengthen each other , till a Dissolution is finished . Then you may totally cast your selves upon your dying Beds , there waiting for the Hour of your Change. The utmost grievousness of it will be , but as a slumbering Trance , that will make you forget this Principle , with all its good or evil Properties , all things will be alike unto you , because gathered unto your own People in the Land of Light , where more transparent things will take up your Minds , and satisfie your Sights . There be certain measures and rules , whereby ye may know , whether or no your approaching End be near . First , Consider the Years and Date of your Age : there is a set and appointed time for Spiritual Death , as well as for the Natural : The bounds thereof are determined , though few , or rarely any , have tasted this Spiritual Death , before their outward Man hath been broken by Natural Death . Yet some known , and some unknown Examples hereof have been , as Enoch , Moses , and Elias , with the Lord of Life , who though he suffered Death , yet rising in that Body again , was with it for a certain time conversant in the Earth , to testifie another Change was to pass thereupon , or else he never could have stood upon the Sea of Glass , without being changed into another Figure , meet for Mount Sion Light. More also have found this Translation , though happily concealed . But it is enough that you know by what means it may possibly be reached , through the serious disposing of your selves unto this dying state . Making observation by self-Examination , of those Signs and Marks , that you may certainly conclude , that the time of your departure is at hand . Secondly , For the Bounds and Time , without all controversie the Body of Sin is old enough to dye● it is not few , but many and evil have been its days , which have been spent unprofitably ; therefore the Life thereof , is not to be prolonged , but to seek the cutting of it off , as an unprofitable Member , with all that do pertain unto it . As the vile Body which through the corrupt Principle entring in , changed the very Form , into the like deformed Image , which being brought back again unto a Nullification , then the Eternal Life will spring , and set all in order , as to the very outward Vehicle again . The Third Symptom you are to take notice of is this , how your Life-Pulse beats , weak or strong , that is , whether the Life and Vigour of the Heart be much deaded and spiritless to all , whatever can be named , that hath its Root from this degenerated Principle . The Fourth Symptom is this , do you feel your Stomach and Appetite fully gone , that yon cannot digest any of the Fruits that is brought forth by the Sweat of the Brow , and Toil of the Hands , all which was the product of the Curse . A Fifth Symptom is this , nay more , try your selves , that to all which seems to carry a more refined excellency in it , are you able to distinguish it , as garnished only with somewhat out of Paradise , but mixed with the wild and sowre Vintage of this World , whether you do feel real disgusts and loathing hereunto . The Sixth place , this is another palpable Sign , the Life-Breath is much pent and stopped . The thick Air and unsavoury Fumes of this worldly Region , have near stifled the very Life-Breath ; so as it will be unbearable , finding nothing at all in this whole Universe pleasant unto you , because of this your Spiritual Sickness , which presageth Death to be so near . Can you now but give a real Proof of such languishing Symptoms , then may you hope and believe , a glorified Translation is hereby working out , where nothing more that is uneasie shall be felt . Concerning some means to this perfect Death , consider these that follow . Ianuary the 27th . 1676 / 7. First , Let your Bridegroom Spirit you , who are thus truly dying , and direct you wisely , to put your visible Affairs into order , as only using them , as for a meer constrained necessity , during the time of your sick mortal state , always expecting that their Date is wearing out . For a transformed Body will hereof have no need . Secondly , Then yet again , take this Rule from your dear Comforter , who would have you finish all things , that may be in order to this accomplishment , of what may make perfect , and entire , lacking nothing , that may make comely . The Third Place , There is another Act as necessary to be performed as this , in passing away , and making a disposal , as your last Will , of all that you possess in , and from the Spirit of this mutable Region , that doth constitute and give forth to the fallen Ones , their several Portions , by and through the visible Constellations , that work uncessantly in all the Rational and Sensitive Faculties , as also from the subtle introducement of the Prince of Darkness , who thereby holds the Life captive , that it cannot so easily come to its total decease . Therefore give up all , as they have proceeded from the Earthly Rudiments , let them inherit them as their own again . For the Spiritual Birth and Body , that is to take place upon the Remove of this , hath more high graduated Intellectuals and Faculties supersensually engraven upon the Mind , which will always generate from the Crystal Source of the Immense Being . Ianuary the 28th . 1676 / 7. This Morning the Spirit gave this Word of Counsel , as also for a Caution , in and upon this great Expectation . Beware of the Tempter , in relation to the Hope of Transmutation . Who subtilly stands ready here to mingle , who waiteth to see if you should hereby be exalted by any elevated aims , that are not clear and justifiable in the Eye of the Holy Trinity . Therefore keep down upon the sure ground of Deaths deep Humility , make no terms or conditions , what Body you shall come forth with , leave that to him who is the Resurrection and Life . Who will give every Spirit a Body , as may answer to what for them is designed , whether to appear , or disappear in this Principle , according as the most Holy shall see meet , to employ you in new raised Bodies , or to draw up into that Orb , which is all invisible , to officiate as an Eternal Sanctuary . Only in this be watchful , and purge out all high and self-ambitious aims , testifying how great your Rejoycings are , in the dying Marks and Signs , whereby as it is said , the World is crucified to you , and you unto the same , and hereby you shall lose no due Fame , whether or no ye look unto the Reward , that shall follow all this . God himself hereunto will have respect for you , upon whose Faithfulness and Truth you may well rest . Who will dignifie and honour what hath been set most● light and contemptably by : therefore observe and narrow up to this Death-Path in the first place , and that most circumspectly . A●d the Blessing of Life will evermore attend you . Ianuary the 30th . 1676 / 7. In the first part of the Night , my Meditations were wholly intent upon that Way , Order , and Method , by which a Decease might be to the Body of Sin. For the Spirit intimated and declared plainly , that while it was alive , there could be made no Claim to Mount Sion's Revenue . For as much as the wise and holy God , and our Father , had made a Settlement , according to eternal Counsel upon the true Birth-Heirs , begotten of the Virgin-Spirit , who only the Eternal Goods can inherit . Now then so long as the false , evil , intruding Birth reigneth in the Mortal Body , the Heavenly Off-spring must needs be kept down , and made to serve in a strange Country . Because of their first-born Lord , Esau , that is so potent and great in this earthly Principle , that until such time , as the Iacob's Birth is grown strong and mighty , he cannot look the supplanted Esau in the Face . Therefore full armed with God's Host we must maintain our Battel , and be in no fear , but the Edomites will fall down , when they shall see the Angel of the Most Holy with his Flaming Sword passing before us , to make our way into our own Land , where our Inheritance doth lie . God saying unto us , Come return unto your Rock , and there I will hide you , till the Fury , Wrath and Indignation shall pass away : and I will be unto you and Eternal Cleft of Stillness . Where secured ye shall be , as in Death's sweet passive Liberty ; so as ye shall no more hear the noise of the pransing Warriour , who always is annoying , while he can find you on this side of Death . Therefore see it of necessity , ye must from Mount Nebo , into this Rock ascend ; where buried as out of sight ye shall be : for your Dying shall only be Hiding , till such time as the Life , Power , and Goodness of the Deity shall re-enter as a quickning Breath , all fully to Spirit you withal . That so the very Nature and Goodness of this Rocky precious Stone may out-flow in you : Then when-ever you will smite this Rock with the Rod of the Spirit , it shall gush out Rivers of Living Waters , to be come in each of you , a Springing Well . That so you may Proclaim the mighty Name of him , that hath gotten unto a Life and Victory , by lying close hid , as in the Heart of this ever blessed Saphire Rock . February the 1st . 1676 / 7. AFter this Opening , I saw as I lay in my Bed , waving Clouds descend upon me , one after another , as the Night and the Day , dark Clouds , and Light swiftly following one after another . At which I was somewhat amazed , till I did understand the meaning hereof . Which was thus manifested , that the black Clouds were hard pursuing , as the dark Shadow of Death , that still would be enterposing with the light Cloud , which presented the Life , that was to reign over Death . I saw the S●rife and Contest was very great : but the bright Cloud was last , which descended . By which assurance was given , that Death 's black Cloud of Mortality , in the Light of the Crystal Rock should be swallowed up : If we thereto did resort , and fixedly abide , as the unknown Sepulchre , where the Dead in the Lord , as Lillies of Paradise shall first thereout spring , as the Glory renewed , for to plant as encrease a most Holy and Priestly Generation . For this Word followed also , sayi●g , What Goodness the Lord hereby shall shew unto you , the same shall ye be able to do , and shew forth in marvellous Deeds ; as giving Proof that the Cloud of Death is passed away , and that Life , which hath been hid with God , is risen with a Body like to the Rock , from whence it hath proceeded . Then with the high Saints in Light , ye shall be equally Sharers , in what hitherto hath been kept from you . February the 2d . 1676 / 7. There was this Day set before me , a Crystal Gate , by which Glassy clearness we might see , and take a measuring view of that wonderful place : Wherein was the New Ierusalem-Seat , with all her Temple-Magnificency ; which was shewn to be the high Serene Majesty , who as circling Bow all of Saphire Stone , did include such as could pass through chis Gate . For only those true and Sacred Worshippers , who with the Lamb had overcome , could stand within that Temple , as Kindly Priests of the high Tabernacle-Order for to be . Then this Word hereupon followed , What have you through this Glassy Gate beheld , but such things as might make you strive hard , and even force an entrance within the Glassy Screen . For these Presentations are given forth from the Celestial Globe , to set a Work that transforming Stone , that must all-power fully Anatomize the gross fleshly Body ; that no way can pass through here , till it is changed like to that Door , which you did see : which till then is , as a bright Bar of Separation . This Privilege only you have , a Prospect , as Moses had , of the Figurative Land : but hereinto you can by no means come , till you have endured the Refining Fire of the Saphire Stone . Which will be given for to do the last finishing part , that so Transubstantiation may be set afoot . The Worthy will certainly it see , who are found in the Life of Conquest , resolving to beat down that Sinacting Body , which is all the Alienation that separates you from your God and this Holy Place , which within the pure Gate hath been viewed . These words lay up , as from the Holy and Just One , and go forward to this high Procedure . As not being satisfied with these transient Discoveries , no further then as Mediums of Provocation , to call up all your Powers : and thereby to encourage that other , who is to be for me a Witness in Priestly Power , working in his measure steadily , till the Shadow of Death shall fully flee away . That so successively each one may be cloathed substantially with a Body declaratively , which will be God's mark to testifie , who are partakers of the First Resurrection : Therefore set your Hearts hereunto fully , for your Labour shall not be in vain , as co-working with the Lord , whose Spirit will have its day , for to do Wonders . February the 3d. 1676 / 7. Thus I did by all come , to learn and know how strait the Passage would be into that Temple , which all over was a God-flaming Glory ; with the mighty great Change that must come upon Soul , Spirit , and Body , before entrance here could be . Which awaked , and set all my Intellectual Powers fresh awork , to Nothingnize what in me was found in the non-conformity , to the Rule day by day set before me . Such a force of Attractive Sweetness did take hold upon my Heart , that I did desire upon some other to shed of the same abroad ; that they might not faint or be weary ; till we might walk and talk together , as in the transparent form of God , having no more Shadow of Mutation , to prevent those higher Degrees of Glorification , which but by the ascended , cannot be known or felt . Hereupon I called all in me to account , to be judged by the Superiour Will and Spirit of Light , which gave me to see what was in Bondage , and what was free , that would not now be any longer in Bondage to the Condemnation of Sin. Having that Word brought to me , to search and find out that Salt Stone , that would make all perfectly sound and savoury , which the Corrupter had most subtlely defiled . For I saw for every Sacrifice to be salted with this Stone of Fire was absolutely necessary ; for in it lay hid all Perfuming Sweets . Therefore an express Charge came down to re-assume it to our selves , as the choice Altar-Stone , where the unknown Superscription should be written . Oh then said the Spirit of Truth , ye cannot ask any thing fruitlessly , as ye have done : do but will , and it shall be done . Oh that the Most High could have such as were so fixed in Body , Soul and Spirit , to this all-seasoning Stone of Wisdom , as to trust them with this Jewel of Superiority , so as to leave all Matters , whether great or small with them , in whom his Heart might rest : That all , and every Circumstance of things might be managed , for those Ends and Services , which might agree with the In-written Name , that as a Fountain of Oyl doth run into those Vessels , which are seasoned by this Salt Stone of Fire . For know in Verity , the most Holy hath no pleasure to see his own in this World , to live and walk up and down in so mean a Capacity , unskilful to set a Foot , or Hand , to what lieth in the Divine Magia Root . Which you may lawfully stir up , since for you Christ the Lord hath made the Way , by ascending on High ; for to subdue all things under him , that so of the same Power he might subordinately pass away from himself unto you . Who calleth you to draw out the Purchase of his Death , by like dying , and by like immortal Living , according to the penetrating quality . Which by stirring up , may effect thereby great and mighty things , answerably to the Wisdom and Soveraignty of Holiness , which all as in Inclosure doth lie about this holy thing for you . You little know what a Principality is nigh to you : but your Superiour Will hath yet somewhat that doth clog its Wheel , which is designed for to be the running Chariot , whereunto the Spirit of Infinite Might must joyn . Now then by all means , seek the unthralling of your Will ; for could nothing mingle therewithal , but what did fall from the pure Deity , how would you find God all-active in and through you ? But herein lieth the great Nicety to keep the Will-Spirit untouched , that nothing from the Bryery Root doth twist about it , if this is kept spotless and free , what may you not find Power to do with the Most Holy. Observe and keep this great Secret , it is from great and high Love , that I have given an insight to thee , that so all Offences may be removed , who would you should come to Reign over all of the Earthly . Further of this , I besought the Lord , might be revealed : For the great Depravation was in the matter of the Will ; for it was shewn me , it was unequally yoked , and had married strange Flesh , from which there must be a Separation by Death . Had not the Royal Will yielded to the tempting Eve , but had kept its Priority , how great and mighty a Lord might Man have been in and over the whole Creation of God , having absolute Power in himself . But hearkening to the Dalilah , that is still acted by the Serpent-like Spirit to this day , it becometh successively despoiled of this Lock of Strength and Power : and so hereby the Shame of our Nakedness doth appear , as to what Cloathing we might have been made known in . Had not Adam thus lost his Dignity , and so hereby brought forth Fruit unto Death , running through all his Posterity , in , and after the Similitude of his Sin. Which hath brought Impotency , deflowring us of all that Spiritual Might ; of this we need no other Proof , then what we do each one carry about with us . But the great Thing is , Oh thou who art promised as the mighty Restorer of this Breach , What must we do ? who are so unavoidably overtaken , with the same Thral , and come bound with the same twisting Cords ? which hath altogether weakened the force of our Wills ? To this great Query , as I humbly pursued , so I had my desire resolved . February the 7th . 1676 / 7. This know , and well consider , that your Original is from high extracted Matter , which is so Eternal , that it cannot dye : but it stands at the pleasure of the Will , what way it will drive forth it self into . For now it is a distinct Essence , and had it not been corrupted from that simplified Being of Purity , you could never have fallen into such an dishonourable state , wherein the Royalty of your Power is so withdrawn , as ye have no defence , nor can make , against those numerous Circumstances of Evils , that do conspire , where they may find degenerated ground for to work upon . Now then yet , for a more clear and perfect Information , what further on your behalf is to be done , that the choice faculty of the Will , may come to regain its Primary Liberty , that so it may have all powerful success as before , it was enthral'd by the tempting Eve. No other way there is , but for the Will to be born again , that thereby it may recover its Virgins Might and Force , then every right Essence will move and open from pure Nature's Center . This Birth is not according to the Will of Man , but God. Who out and from an infinite Pity and Love is come by Water , Blood , and Spirit to recover and lift up your relasped Wills , that so they may stand upon their true native Prerogative , being also set free from the flattering Dalilah , which includes the whole variety of all attractive Delights from this Principle , that as with Cords hath bound the Will down . Oh now then , as beloved of your God , for ever drink in this Word of Counsel , and herein joyn and work with the Spirit of your Lord Jesus , who is come to perswade and allure you , to fuffer joyfully the breaking up of your whole Earthly Family . Which only consisteth of what is indged but lawful and expedient by the false Seers , who are Babylon's Merchants . But to you , I have other things revealed , and do incite you to be at variance with whatever will not consist with the new-born Will. Who is to be matched with her , who is the real Bride and Heir , to whom a great Retinue doth belong ; of which Family you are to bear the Name only . Therefore let it not seem grievous , to rend and divide from what is of this evil World ; for verily hereby as God is true , ye shall sustain no loss : For your Superiour Will , will hereby be so free , chast , pure , and mighty , as by its Conjunction with its Bride , may out-spread into a wonderful fruitfulness , more terrible then whatever hath been displayed to the check and rebuke of all , and the best of those Mortals that yet are come no further , than to a lame and divided Property of Will , who nothing of Might can do . February the 8th . 1676 / 7. It was further discoursed to me the great and mighty Effects , that would accrue to that Will , which could from its Original Purity spring , passing as a Golden Arrow with mighty swiftness , nothing thereof touching by the way to spoil its force ; and with a fixed Eye , dertermining to bring about that very thing , which the Arrow of the Will is gone into . Which verily will have the same success that our Lord had , when he said , I Will such , and such to be made whole . All those great and marvellous things , which have been done in the World , before and since Christ's time have been by the Act of the Will , as delivered from the Poysonable Web of Mortal Self . Oh then how free is it in it self , to summon in the mighty Force , which is laid up in God's strong Tower for the unbyassed Will to draw out , to act and do upon the Holy Ones account , as a just Steward entrusted with a power of so high a Nature , as all Matters to determine , in the Counsel of a simplified Will. This was shewed to me , as a great and wonderful Prerogative , into which the holy Driver made me search , and still further to pry into the Mystery hereof , opening that Scripture to me in the Revelations , Whosoever will , let him come , and take of the Waters of Life freely . The force lay all in the Will , taking and recovering by lawful Violences the Crown of Immortality and Life , that hath during the Captivity of the Mind and Will , been out of reach and sight . But now our dear Immanuel in Spirit is come to unbind , and set our Wills free , revealing what the clog and stop hereunto hath been , which hath prevented the going forth of the Will-Spirit in Soveraignty . Who this more said , Yet I will give thee a deeper Sight , that ye may see what hath lain , as upon the Mouth of the Cave , which hath kept down the rising Power of the Will , that it could do no mighty things . February the 10th . 1676 / 7. As I was Considering in my self , to wing up in the Power of a Free-will , according as it is said , There is a willingness in the Day of God's Power : and making an Enquiry throughout all the Regions of my Mind , how in this matter it stood with me ; I found the Will deficient , much after the manner as the Apostle Paul , in the 7th . of the Romans , gives a Character , in which is presented a divided Will in an uncertain Motion , which argued great Strife , Weakness , and Imperfection . Which by no means was to be found in us staying here . For said the revealing Unction , To this end I have manifested unto you , the adjoyning Power of Supremacy . Which must be looked after , as the Bride-Mate of the Will , which addeth the Dowry of all-sufficiency , in the Lord's Work and Business , to go forward uncontroulably , carried up in the Chariot of the free willing Spirit , that trampleth all down before it . Upon this Word of Counsel , I had a mighty Voice with it , crying thus in me , with many Ecchoings following upon it , saying , You now know the way , why is it that you still stay with the viler sort : try , and see every day , what force ye can raise for your Revenue to that Heavenly born Family , where is nothing but Peace and Unity , with Palm Trees of Victory , and Wells of Salvation , that so ye may come to tast , that which is so sweet , while you are yet but in your way . The smell and sight of Paradise will you first entertain , through the perfect Death of the mortal Life , and a while must stay with those lower Inhabitants , well viewing that native Place and Country : for somewhat that was lost there , shall be upon recovery , as soon as you there appear . Then the Tree of Life will invite you to eat of it , that so Immortality may be regained . Then your Souls and Spirits are with Bodies suited for a higher Degree , to come up among the greater Dignities . For Paradise is as your Bride-Chamber , where ye must put on again your Virgin Body . February the 11th . 1676 / 7. After this Call to Paradise , the Spirit presented that Scripture to me , Mark 10. 28 , 29. and opened very powerfully to me , every Sentence of it , as shewing we both should sustain no Loss , by acquitting all those Particulars there mentioned . The occasion of our Lord Jesus giving forth the assurance of a better exchange , upon the very fore-going , of what was in present view and possession . This Query was started , upon the coming of the Young Man , who had as he thought , bid fair for the Kingdom of God , supposing none could go higher , then to observe and keep all the Commandments : but our Lord had a more searching thing to try him withal , which he was not aware of , when he so confidently moved his question . The Answer to which brought great Anxiousness , that no doubt he repented him , that he urged such a Discourse , whereby as in a Glass , he might see the impossibility of inheriting Eternal Goods , till that he was stripped of all that , whereby he was inriched from this lower state of things . Which made our Lord to cry out of the great Hardship and Difficulty that would be to quit all to follow him , to come to be no more of the World , then he was , but as a Stranger not having any dwelling place , but to pass through it , as a foreign Country , only biding so long , as to do the Lord's Message , and perform his Work , which ought to be our end and design . For the whole drift of our Jesus , in and by all his Life , Example and Doctrinal Admonition was still to wind us off , and ungraft us from , out of the strange degenerated Vine , from whence we so readily suck that Life , from which a Death is to come upon . But to come to what was opened to me , from Peter's asking Christ so bluntly , what they should have , upon the account of forsaking of all for him : Which seemed to be a pretty selfish Question ; but however our Lord overlooked that , giving an high encouragement to whomsoever shall by forsaking of all , give proof of their Love to him , and esteem of the Heavenly Treasury above the Earthly . Now upon the Call and Cry , which I had follwed me to draw off , and come away from what would make a Prey of us . My Heart ecchoed back again , saying , Ah Lord how is it possible we should put off all so quickly , when so deeply engaged , and settled as House-keepers , amongst the Inhabitants here below , as not seeing our selves capable of passing into another Sphere , because we do bear gross Bodies . Upon which the Spirit brought those Words to me . As first , Whosoever shall forsake Houses , that Word in Particular , was thus interpreted . That by Houses , the Spirit that spake in Jesus , then did aim at a further thing , then an outward material Habitation . Houses for shelter are harmless and without Offences . But it is that Earthly House spoken of , which is the Body of Sin , which harboureth the whole Tribe and Family , who are from the fallen Birth . From which evil Seed a Corrupt Generation hath sprung , and sheltred themselves therein . There is Father and Mother , Husband and Wife , Brethren and Sisters , as the most Holy Spirit declared , saying , All these in a compact are , being of one Blood and Life , strong Animal , and mighty Rational , and all these do lawfully plead for their establishment , as in such who are refined from the more gross Pollutions , not considering their own Originality , that all do proceed from a corrupt Being , and it is not the suspending their Evil Properties at sometime , not suffering them to break forth , washing that over which beareth the stain of a Leopard Spot . This is too short , and defective : for to race the Foundation of the House and Linage , you are called upon to pull it down . The Incitement is to that superiour Will upon whom all these Combining Powers have encroached . It therefore must act a Sampson part , resolving to make a Battery , that so a final Conquest may appear upon the visible Stage , resolving to break the Brood , though you do with them sink down into Death . Call up your force , the mighty strength of Israel is at hand , yet once more to avenge you , by not only shaking , but by removing the Pillars of that House , which hath been a receptacle of all this Evil Fraternity , from which to go out , ye are commanded . Let not your Noble Will take any notice of their subtle and pretended Abnegations , or upper Washings , which cannot change the Blackamore . It will be an Ishmaelite at best , though a faithful Abraham's Son part thereof may bear , yet because of a divided Seed , born from the Aegyptian , nothing of Wisdom's Inheritance it must ever share : all of that is reserved for her own true Heir , who hereupon will rid all of the Hagarites Offspring , not one shall dwell in Isaac's Court. Thus I was made to understand the scope and drift of the Spirit , what it was to forsake all , it is no less then to be dead to all , and to come so far in this Death , as to strike at the very moving cause , of what hath given Life unto these degenerated Plants , at which very Root the Flaming Sword will pierce , that so the Original Matter may be throughly consumed . Ah blessed Lord , such a deep Wound in that hidden part , whereout all of this strange , earthly brood begotten was , do thou now give us from thy great kindness , such a deadly stroke , that no more of Life may ever stir from that Center : and give unto us a release from that Ishmaelitish Family to all Eternity , Ah dear Lord Jesus . February the 14th . 1676 / 7. Being this Night much carried forth in full Sail of the Spirit of Faith , ( which was the more set afloat from the contradicting and opposing Spirits , who were raised as so many Pyrats , that did attempt to take away our Prize : ) after this manner it was presented to me , that the most Holy One had built for us , a passing Ship , to sail upon the broad Heavens , to fetch home the rich Cabinet-Treasure , that is disposable by Wisdom ; she giving out upon every arrival fresh Lading . Now the Serpent this seeing , said , If we let them alone in this way of high and Spiritual Traffick , then they will come to a mighty Increase . For if the good and choice things of Mount Sion , should be brought into this Principle , and the worth of them should come to be understood , then Babylon's Wares could not bear that rate that now they do . Therefore said the blessed Comforter , Marvel not , that wait is laid , by that Evil One , who in several Vessels , as a Man of War , doth strongly stear them . Who deem it but just and lawful to riffle and despoil , what are prohibited , as unlawful to be brought in , into this earthly Region . The wise and learned Rabbies of this Age , do take Counsel how to prevent the Landing of these uncustomed Goods , that are not Lice●sed after the known Traditional Laws . But at this be ye not terrified , who well know your Merchandize is good and valuable : and in its time it shall have Vent amongst those , who hereunto are elected . Therefore your goodly Ships , rigged with Flying Banners of Faith , do you not fear still to send forth , for Guardian Hosts of Spiritual Powers shall surround you . Only this , let your Bow of Faith abide in strength , and do not give the least ground to what would dis-settle you . Trust in the Most High , as your Strength , and ye in Unity shall find an Almighty Defence . February the 14th . 1976 / 7. Being upon a deep Consideration , how , and after what manner , our God would give witness , that we are chosen as Paul and Barnabas , for a special Work and Ministry in this World : it was answered me , It should be known by a great Gift that should come upon us . February the 15th 1676 / 7. Then this Word came to me , saying , For as much as ye have with one fixed Mind , for my Truth and Honour stood , expect Prophecies shall to you be made good . It was again thus to me said , That by Constancy , we should wear out every Enemy , with this Word of Charge , to hold the Helm of our Ship fast , for it would then bring us to our own Country Coast. Where we should be beyond the fear of every lurking Pyrate . February the 17th . 1676 / 7. The second part of that of Mark 10. 30. was by the sweet Flowing Unction expounded to me , being the reward of what should ensue upon the denying and forsaking this whole earthly Life , giving and taking a general Release from it . This Word came as a Preface to it . Know that the most mystical and deep Sence of this Scripture is now opened unto you , who are beloved of your Lord , not only for the enriching of your Minds , with right Knowledge and Understanding , but to give firm ground to stand upon . And hereby to believe , as from a sure and fresh Word of Prophecy which ye may expect the accomplishment of , upon the laying down of your Lives , and suffering a real devestment of all thereto pertaining . The summ of which , is the putting off the House of this earthly Tabernacle , that ye may be cloathed upon with this House , which is here mentioned in the Plural Number , Houses , to shew that there is variety of Habitations to take your delight and pleasure in . But what manner of Buildings are these Houses ? the material matter of them you would willingly know ? First by a true description from such a one , as is already entred into them , who is so gloriously settled herein , as he it is , who doth invite you to be his Neighbourhood , saying to the Conquerors , Come up , and sit with me in my Throne . Now then till you have laid down your Earthly Tabernacle of this crazy Building , you may take the Word of your Lord Jesus , who by his Spirit is now come to tell you the material Matter of this House , which you are to enter upon , the Matter and Form of which , is God himself . Who hath had the Denomination of Old , to be the Dwelling-place of his People , and the Saints Pavilion throughout all Generations . This Building is all of Saphire Stone , having perfect measures of Length , Breadth , and Heights , according to the Figure de-declared by Ezekiel , who obscurely pourtraied out this high and wonderful Palace , for the most holy Priests to enter in , and to perform their daily Worship . God is not a naked unfurnished House , you will find it already provided to your Hand , without any care or toil , in first , second and third Story , with suitable Furniture to every place . So that you will cry , Oh how amiable are the Courts of Holiness / Here you will desire to dwell for ever in him , who doth so splendorously dilate himself to your Internal Senses , that all may have a satisfying Content . Now the next thing to be considered , is to know , what is here included in the Promise ? Ans. Here is included the whole Number of Divine and Celestial Relations , promised upon a new Score , of which Iob was a true Similitude , who lost all in this very same kind , and had all again restored ; as a Figure of this new replenished state . All the Comfort that may be expected further from hence , is Marriage-Union . From whence Encrease may come : without this , the other will not altogether perfect the Joy. Therefore be assured , that Care is taken for this also , there is a numerous Off-spring out of this Holy Habitation to be Born. Your Father hath already made the Match before Hand , before you do come thither . All things , while you are in this Principle , are determined upon . Oh! here you will know the unutterable Pleasure of a Bridegroom , who will be so intimately tender over you , that you shall say , Never was such kind of Love known , or fathomed ; when you shall know no more any Interposing Lover , but can appropriate each other in all Purity : A blessed exchange here will then be understood . But yet there are higher Degrees of Joy , when you shall bring forth , after your own Heavenly perfect Likeness . The great Blessing that is promised upon this Conjunction with the Virgin-Bride is Fruitfulness . Ye shall also see of the travel of your Spiritual Bodies , and therewith be satisfied . Wisdom as a fruitful Vine , upon the sides of this Eternal House and Building , will spread forth her self . Consider that of Isaiah , which Prophecy is yet to be fulfilled , Isa. 49. 20 , 21. In this time the Children , which thou shalt have after thou hast lost the other , shall say the Place is too strait ; meaning this earthly Principle ; they cannot thereto be confined : they may look into it , and pass through it as Strangers , to shew themselves as Jesus did after his Resurrection , but no continued Habitation for them is here , v. 22. But thou shalt say in thy Heart , who hath begotten these , seeing I had lost my Children , and was left alone ? This represents your dead and deplorable state once , and the suddain and unexpected Restoration : In that clause , Where have they been ? So that a Nation and Kingdom of Priests seems to be born in one Day . This is marvellous indeed , when ye shall see your Spiritual Offspring , as Olive-Plants about your Table set . This must needs heighten your Peace and Joy in him , who is your Tabernacle framer , who hath such durable and pleasant Comforts provided in this Mountain of Holiness . Besides , there are also Brethren and S●sters , which are born with you from one and the same Eternal Spirit , whose Loves are pure and immutable as God's Love is ; rejoycing , Not envying at each others Degrees of Glory : No grudgings there is , though a Benjamin's Portion be doubled . Among these nothing known is , but an high sweet refreshing Harmony . A blessed Family thus compact ! It may well make you groan , to put off this Earthly House , that so this Royal Society may be made known to you . And as ye have been long herefrom , kept as Exiles , so let this true and faithful account , which now is given by that Spirit , who doth bear a true Witness hereof , provoke you this Translation to seek , and that withal your Might . For the Emphasis lieth in that Word of your Jesus his Promise ( if you well observe ) which runs Now in this Time , or in this very time , signifying all Here to be made good . Which will awaken great Persecutions , as it is said , strange Uproars within and without you . Which the Prince of this World will raise , when he seeth that any one shall in great earnest resolve , to put off all that he can challenge right unto . It is the earthly Sinful Body , that he disputes for : leave it him ; for after this manner he contended for Moses Body , which God had hid . Be ye henceforth Exiles here , but real Inhabitants with God , your appointed dwelling Place . Leave this Principle , and all what is its own : care not , but render up what you had from it . For when you have quitted all , doubt not , but the hundredfold will come upon you , according as hath been revealed : Be you the first Adventurers here for it , and ye shall be undoubtedly highly blessed . The same Day I had this Word spake in me , thy Soul is among tearing Lyons , but a Daniel guard is about thee . They shall make no Prey , whilst thou dost fly to thy Rock for shelter , thou shalt see their Mouthes sealed up forcibly . February the 18th . 1676 / 7. Arguments to plead with the Lord were given to me this Night . Which I found was from the Spirit of Prayer , that urged strongly and potently in me , for our remove , out of this Tent of vile Humanity , into what I did in Spirit see . Upon which I had this Word spoke to me ; Be patient in Hope , stedfast in Faith , ardent in Love , and ye will move the Trinity , to send forth Decrees for your enlargement . Then again was given into me an Idea , as the Dr. and I did mutually joyn in Prayer , in , and for the same thing , that our Condition was like to Ionah , swallowed up in the Belly of the Whale , shut up in the House of Death , enclosed in the Body of Sin , round which the Seas and Floods did beat upon , and the Deeps did roar , and boil as a Pot of Ointment . All which presented this World , with the mutinous Spirits , that are as the restless Waves , that would as the Belly of Hell devour us , if not bounded . It was thus shewed to me , that the true Prophetical Ionah was in us , who was cast into this boisterous Sea , which would drown the Prophetical Life , but that the wise preventing Love of God hath provided for Ionah's safety in the very Belly of Death . Out of this Grave the Lord our God doth hear our Voice , though the Earth with her Bars are about us , yet said the Living Word , out from Corruption your Lives shall be brought . Thus Death shall not at all hurt you , let not your Souls faint , but direct your Prayers to the Holy Temple ; that so through great fervency , from these nether Depths you may there into enter , and from Death's Bands ye shall beloosed . The Body of mortality , as the Fish , shall vomit you up , when great IEHOVAH shall once the Word give forth . These Openings are still for your Support . February the 21st . 1676 / 7. I saw a Vision thus presented to me ; I did see a green Cloath-Covering , which was sown over a White Sheet , which was let down , and I was bid to unrip it , which after a metaphorical manner was done , I know not how . And under it there were Creeping Creatures , that were of a devouring Quality ; then under the Linnen there appeared a Lamb pure and white , with sparkling Eyes as Flames of Fire . Which thing considering , it was thus opened unto me , This was the Face of the Covering , that the Word of Command came forth to have unripped , and taken off . By which the very inward ground might be discovered , where the fatned Beasts did lurk under , who by the Covering were bounded . But now the shame of their Nakedness did appear , so as they crept away , and could no longer abide , by reason of the Lamb's sparkling Eye , which caused the Remove to be made ; saying to me , Now give place , who am come to scatter , and destroy all of this evil quality from before my Face . I can no longer bear this Covering upon me , this partition Vail must be rolled away , even that dark Body of Sin , which hath been as a weight upon the Lamb of God. Whose Eyes do pierce to find out every thing that hath made a breach , that so the Heart of God should not be concealed from you : into which you could never see so long as this thick dark Covering remained , whereby hid hath been the very Original matter , that hath brought in all the Woe and Sorrow . For which purpose by way of this Similitude , you may come hereby to understand the force of that great Love , that moveth to lay all naked and bare , that so through the medium of that light Eye , which did lie under covert for a time , ye might see the Image of that Sin-breeding Beast , that could multiply into such encrease under the green Covering . Whose Seat and breeding-place shall make discovery to the most innermost Ground unto thee , that so thou mayst be at rest , from the source of Sin 's working property . Let us in the first place now make enquiry into the Originality of this Monster , how he came to have a Being . For in the beginning of the Paradisical Creation , all was created by God , comely , good , and perfect : how came then this strange Essence to be brought in , to dispoil and alter the whole Heavenly Course of things in this Paradisical Creation ? Now know , that before this , there was a Creation of Angelical Hosts , as an immediate product from the everlasting Being . Who delighted to generate Thrones , Mights , and Powers , that so God through distinct Existencies of Celestial Spirits , of that high Angelical Order , might come to manifest his Attributes , which before lay void and hid in an Eternal Stillness . So as here was the Angelical World in pre-existency before the Paradisical . The Superiour Heavens were furn●shed in the first Place with Dignities suited for God's own peculiar Habitation . Of which Number , there was a Spirit of high Elevation , that did awaken in some of them , who were Principalities in this Kingdom , to exalt themselves equal , or above the Lord their Maker . For which cause , being cast out from the most meek and holy Presence , they consulted how to spoil and infect , having great Envy against God's new Creation , and formation of Man in , and after the express Image of himself . This blew up their Coals of Jealousie , and fiery Indignation , which as deadly Arrows were soon sent forth ; namely , so soon as Adam came to have an existency . He must be tried by this subtle Serpent . And the first onset was , whether they could by their Magical Art cast him into a deadly Sleep ; that so thereby his Impotency might be manifested , stupifying his seven high graduated Faculties . Who hereby before he was aware did loose his Virgin generating strength : and whereas it was said , That God cast him into that Sleep , the meaning is , God suffered it , and permitted the probation to come upon him , to see whether he could stand this first Insinuation , which was by some secret Poyson , that he had drunk in , from the fallen Spirits , who had somewhat already of their evil Seed cast in . In that God said , Seeing Man is already fallen from that primary force and strength , that he cannot bring forth from that Virgin Female property , Now it will not be good for him to be alone : he shall have a Companion answerable to his present state , which is already lower by many degrees , then when the pure immortal Breath did enter in . But had Adam with his Eve here staid , and had not been brought in a further Premunire , Mankind had not seen the Sin fatal Death of Mortality . But the Serpent seeing his Invisible Sorcery had taken so good ●ffect , he now is more bold to adventure upon the second Tryal , suiting his Temptation more subtlely , telling them they should be as Gods. Which was an inducing Argument , at which Sugar-Bait they presently nibled , and did eat of it , and in that very moment were turned into that mortal Beastly shape , the Figure whereof you do to this Day wear . But well had it been , if this had been all the injury ; but oh the Serpently Seed was cast in there , who at once sent in that Poyson , that hath had its death operation ever since . Thus you see the Originality , from whence ye have derived your Earthly Life of Mortality , which is so inherent , that as a boiling Source it is maintained from this strange introduced Fire ; so as though you are in continual Labour , to scum off the Filth thereof , yet it still renews again . So while the root of this corrupt Matter remains , your toil , fear , and care will have no end . Now what is it think ye , must enter in so deep , as to suck out the Serpent's deadly Sting , that hath made all this disorder in Nature ? Many Medicines have been applied , and some have been safe , and undoubted of , yet they have not reached the place of Sin 's Conception , to destroy both the Serpently Seed , with the first Earthly Eve , which is the Mother of all Living in the Earthly Property . Her Womb is fruitful , still to b●i●g forth Viperous Thoughts , and evil Earthly Motion from a flowing Source throughout all Generations . Now you will say how and by what means shall this be remedied ? You cry the Power is not in us : how can that come to be nullified , that is so essentially in us ? The Boughs may , while but tender Boughs , be bent ; and when strong grown , they may be cropt ; but the stock , as a deep grounded Oak , our Arm is too short to reach : We cannot move it , the very Earth will rend and shake , when ever it shall come to be displaced . Hear now and consider ye , whose lawful Objection is come before me : it is granted to you , that the everlasting Father through the Mightiness of the Spirit in the Lamb's Nature , must displace for you the Root of this Oak , that is so deeply rooted in the Ground of Nature . But what Tool or Instrument will he take in his Hand , but the Ax of your Wills. Then a through stroak will he strike by the piercing Eye of his Spirit , who seeth the very depth , from whence its Essence doth proceed . For without a discovery made , where the Cause of this defect is , nothing hereof could be made , or for you wrought out . Therefore the Lamb of God is come , the Vail of Covering to unspread ; that so by the sparkling Fire of his Eye , ye might see from the Depths beneath the Birth-Source of Sin , which doth open wide . Also with the same Eye , ye may behold within the heights of Sion , a flowing Ocean of molten Gold : to this for healing do ye fly . For no other Medicine can heal the S●rpent's Sting within you . These are the Golden Floods , which by the Spirit are daily poured forth , to drown the first Birth of Eve ; that so an end may be of that generating Source , and her Womb for ever henceforth may come to be barren in you . To which end , Orders and Decrees are made in Heavenly Places , that Virgin-Wisdom shall take place in her room : and her Seed shall be destructive to the Serpent's , and to all his Hierarchy ; and you shall see his Head-Power bruised to purpose , when all Sin in its Originality shall be blotted out by the Hand , and working Source of the Deity . Who will give also to you the Key and Chain of Power , that so in the Name and Authority of the Lamb , ye may take hold on the Dragon , and bind him , and shut up his flowing Source of Evil , and with the Seal of the Living God , to seal him up , that he may find no way to come out of his own Lake , to corrupt or deceive you any more . Then you will begin in all stillness upon the Earth the Reign of Christ within the pure Region of Wisdom's Climate● For in the Singular Number , it will begin to work forth . The Day therefore is near or far off , according as ye are carried forth in Zeal , Power , and Faith ; hereunto giving up your selves totally , to observe the Word of Wisdom : In which whosoever are found so doing , they shall all be Crowned with this Diadem of Power . February the 22d . 1676 / 7. This Word spake thus to me , do ye joyntly put on the Body of the Love , in which the Spirit of Jesus will make known the Father of Glory to you , for an Everlasting Reconciliation , as to Children new born . February the 24th . 1676 / 7. Feeling great Peace and Joy so long as I could restrain the moving , acting Life of Sin , then I did obtain near access to the most Holy , during the seasons and times , when I could reign over all the Region of Natural Sence . Which the Interiour Spirit may thus keep upon its Watch-Tower ; so it would then be altogether a subject meet for the Holy Trinity , to open the Depths belonging to their Immense Love-Being . Which by reason of these Cloudy Vails are little understood : for when I did measure my self at such a time , when so raised , as to desert all , that might be called carnally rational ; then little enough I seemed to be , so light and so free , so purely sprightly , to pass through the Glassy G●te . But while I am again cast into the Nature of a gross thick Body , tinged with Sensibility ; then no Ability there is for me to pass , where I would . As the Day and Night be thus in a moment still of force , to oppose each the other in the divided Property , till the everlasting Day of the Spirit shall altogether dis-inherit the dark benighted Sense . Whereof hopes given are by that Spirit , who thus spake from my Lord Jesus , putting this Question unto me , saying , How dost thou think it possible to know the Majesty , who is encircled in such excessive Light , whilst thou livest in so many Degrees below the Seraphick sphere ? For great is the remoteness that may be from hence to them . Who altogether are confined to a Terrestrial state . For in that Word is weight , that divided hath the Spiritual in , and from the Natural . Who is uncapable to know , discern , or judge of any matter , but what is his own : that is , which lieth within the Sphere of his understanding , as a rational Man , who is wise for himself . Which Wisdom is all to protect and hold up , and save what is to be cast down , and be destroyed . Thus the Serpently Birth of Wisdom , will hold its own , in opposition to the pure , meek , essential Being and Birth , which is from the Spirit . Who is a great Sufferer , while he is so near adjoyned to the Natural Man , who is a fit Recptacle , for what this evil Principle can shake him withal : which the Prince and great Commander of this World , will enough of this trash and earthly stuff● load him withal , to give the mind full employ to prevent that which is Sublime and Celestial . Therefore , in vain the Scripture hath not said , None can know the Thoughts of a Man , save the Spirit that is in him ; that is , none can pry or reach into the subtlety of the deceitful Heart , that is working and busie , minding and Plotting , to compass the heighth of earthly things , to which his Life would wholly extend : As desiring to know nothing more , or above , or beyond his Natural Sphere ; being satisfied with the sight of his Eye , with the hearing of his Ear , being wholly taken up with what is mistred from this mortal state , which finds out a daily variety to hold this Life in Captivity . Thus you see the Earthly Man made out ; he is distinct from the Heavenly . He knows nor perceives nothing of the Spiritual Man's concerns , but as living in one and the same Body , hath great advantage to interfere , and cast in many times his cloudy Reasonings . This natural part as the Night doth cleave to the Day , but yet they have their divided Court : they may be possiby kept a part , through the constant Watch , and Calling in Wisdom's succour and aid . Eve's Birth is yet permitted , thus near Immanuel's Nature to live for probation . For the Dragon must try successively upon every one his Temptation ; Which could not be , if he had not recourse to Eve's depravity , that hath lodged you in Elementary Bodies , by which the Strife is occasioned . For the Serpent doth make great claim , to what he finds sticking and still abiding within the corporeal case . Which hath so degraded you , as to the Visibility of and from that God-like Image , in which ye once were considered ; as now verily ye little differ from that low degree of the pure Animal Creatures ; but that your inward Mind is yet of a superiour Magnanimity , that was still kept and preserved within the interiour Faculties ; thought he outward Image of Glory did forthwith fade , through the closing with the Temptation : from whence Hope there is , that the Stem of the whole and Eternal Matter , being yet left for Attraction , may assume again its lost Paradisical Body ; through the Gift of the Holy Ghost . For if ye once come to recover your inward Spiritual transformed Might , Power and Purity , the outward , at your pleasure will be for alteration . For the way to the Tree of Life will be known by the Spiritual Man : which being fed upon● will operate for another manner of Covert , then a Goat-like Skin , wherein is your deformity . For the Spiritual Man born again , will be so wise and knowing , as it will lose nothing , that doth belong to it upon Election ; though for a time , Nebuchadnezzar-like , driven out from his Paradisical Kingdom hath been , to feed amongst the wild Beasts ; whose gross Body sucks in answerably what this low Element can afford him . This is the earthly Mans Portion , till he be Born again into the Spirit ; then he comes to a clear Understanding and sound Judgment , and calleth over what Heavenly Revenue doth belong to him . Another Heart and Spirit is returned , which makes him for to see and loath that former Image , wherein all of the Earthly was found , conversing daily amongst Men in Beastly Shapes . From which by the mighty Birth of the Spirit of Jesus , you are returned , to get establishment in your own Kingdom . Who are true Heirs thereof , through Love's Adoption ; but not being come to the full Age , are not to have yet the Reins of Government wholly put into your Hand : this is reserved for a full grown Spirit of Wisdom , which will spring in you by degrees . But this is now doing for you , saith the deep searching Spirit , a Catalouge is making out of what Goods and Spiritual Stuff do belong to you , that so you may know what ye have to trust unto , and so set your Heart thereupon . Your Heavenly Father would not that you should be kept ignorant of what is your Eternal Dowry ; For the knowledge of this will act you forth answerably , into all Deified greatness of Spirit , as expecting such a Kingdom to come , and such a Priesthood of the highest Order to be given to you . All which is to make you , for to bethink your selves , how for to carry it , while in this World , ye shall be vied withal from mighty Powers and Principalities , that Command all Delights and Pleasures , that the visible Earth affords . But these must be nothing available with you , who do proceed from another Line , therefore do you only mind the things of the Spirit , none else can know them . Therefore marvel not , that they are despised by all other , these special things are only registred in the Book of Life for you . The deep searching Spirit may look here into , who is privledged to take out of the Original Copy of your Father's Will , what he hath alotted you in matters Eternal . Upon this free Discourse and Conference , which flowed as Oyl , to make the Lamp of my Understanding , for to burn bright , that so I might be of a quick Sight in Spiritual Things , yet more deep to see : Who here could not be at rest , till the Spirit would give to me a particular of those rich Immunities and Glories , that so we , who herein are concerned , might wholly be taken up , in a satisfying Joy with our own Spiritual things , and mind nothing more , of what is another's in Earthly things . February the 25th 1676 / 7. IN the forepart of the Night I was moved to pray , for the Priestly work to proceed forward , in that the most inward Court might be manifested , which was now upon the revealing . Then , said the speaking Word , Lay aside , all which now as a weight doth , rowle upon you . After this Word falling into a Sleep , I saw the Doctor 's Figure , cloathed in an Embroidered Robe , like a Priest's Cope ; at which with great Joy I congratulated him , hoping hereby he should come to have more open access , into the most Heavenly Place . For this Word was with me for him , which was spoken to Ioshuah the High-Priest : thus saith the most Holy , if he shall walk in my Wayes , and keep my Charge , and abide in my Courts , then shall he be a Priest , over my House . Even so , Amen , make thou him meet for it . The Doctor and my self then being met at Prayer , where we did feel the Life to move vigorously , towards the Conclusion of the Doctor 's Prayer , this Word spake in me , Pray evermore , and faint not : for what my Spirit shall pray within you , the same your Advocate doth convey to the Father with Incense . February the 26th . 1676 / 7. Somewhat before Break of Day , I did see two Persons , that were known to me , in a Boat without Oars , as upon a Sea. Upon a suddain a great Wave of Water broke in upon them , whereupon the Boat began to sink : upon which the one unstripped himself to swim to save his Life ; and seeing it in absolute Peril leaped out ; upon which the other with her Cloaths took hold of his Arm ; and thereby plunged him into the Sea ; upon which I cried out , saying , Lord save him . Upon which he did rise , getting from that other , who did take hold upon him . Then a gallant Ship did him meet , where on a suddain , I found my self in , and therewith great Joy did take in the Person that swam ; but the other could not be seen . So , after this , we removed away with quick sayl to the desired Haven . After which , considering this strange Presentation to me , what it should signify , I had only this Word , Take thou up this Parable and say , How thou sawest Two in one Bed , the One through great Favour taken , the Other left . March the 1st . 1676 / 7. THis Morning this Word greeted me , Oh! what of Flesh can live , when the immense Deep shall be searched out by the Spirit ; therefore consider what it will be there , to know the things of God apparently . The anointing shewed now the great disproportionableness , betwixt what was to be known of the things of God , and that of Man ; who , tho' he be degenerated , and hath lost all Propriety in Spirituals , yet is born an Heir to Terrestial things : and hath such a Spirit as to understand how to contrive , and make out for himself another Paradise ; to which he bends all his force and might , to imitate what was lost ; and doth answerably effect great things by rational Wisdom and Industry , as belonging to this Principle . So that though he hath lost the Knowledge of God in things Celestial , yet through Toyl , and Care , Sorrows , and Fears , he hath recovered temporal Revenues , as his own to live upon , and to take lawful Pleasure in : Nay , the Natural Man may go much further than all this ; who in the more sobriety of Morality , from a Light within , may be convinced of that Duty , and Necessity , and Fear , that belongeth to that God , in whom all Live , and have their Being ; and therefore may shew by a kind of upright moral Conversation , the Law of God written in their Hearts according to the Letter . As it is said , their Conscience accusi●g or excusing according to Truth or Falshood acted by them ; for by Nature things contained in the Law may be done ; so that you may take in this higher degree of things into the knowledge of the Spirit of a Man , as an earthly Man , and yet not able to receive or comprehend the more high , wonderful and deep things of God. It is only possible to that which is the meer Birth of the Spirit , distinct from the Earthly . Now then , said the most holy Anointing , that ye may know , that this Spiritual Man is born , shall appear , by what shall be revealed unto it . March the 2d . 1676 / 7. Now as to the things of God , which are given only to the Spirit of a Spiritual Man to find out , verily they are so great , various , and numerous as in times Volum● they can never be unfolded . Only the Spirit , for the use of this new Born Creature , or Spiritual Born Man , doth bring down a Breviate of those invisible Things that are in heavenly Places , or rather that are in God , who is the Original from whence all glorious things , that are in Existency , are brought forth : which may be named as the Back-parts of God , framed and stretched forth into a Light Seraphick Globe , which God furnisheth with his own Majestick Forms , which no one ever saw , or therfore can take upon them to describe . The Spirit only hereof can make report to the Spiritual Man , while yet imprisoned in a corporal Shrine and Shape . But you will say what more of the things of God are discoverable ? when you are wholly in the Spirit , you need not thus Quere : but in the mean time there is a Spirit , which will take it's range for you , to view the Fathers , Goods , Poss●ssions , and Eternal Lands , because as Heirs ye are concerned thereunto . To proceed then to the heights , depths , and bredths , of what are yours in Reversion , within the Circle of Mount Sion state . Consider then what of God's is there , they are all yours , as ye stand engrafted into the Tree of Life . Now what hath the Spirit found out in all the heights , above this earthly Sphere ? First into Paradise it doth take its Flight , where all things are in good Order , and flourishing state , as before Adam had lost his Virgin Mate . Paradise is now stock'd again with such as have waded through the floating Sea of Sin and Mortality , in order to the putting on that image of Purity , where the least Guile or Fault may not be found in any there . The Spirit doth see all in wonderful Harmony , for this Voice was heard to say from the high and lofty One , with Men risen from the Dead I will also dwell , though it be alotted for a time to be a separated Mansion , till all be gathered into ●that one superior Kingdom . Thus you hear good News , that is all rich and flourishing , within the Paradysical Kingdom , no decay since Adam's day , but much encrease and augmentation is daily through the Resurrection of a Spiritual Man. March the 3d. 1676 / 7. These things whereof an account has been given you may be defined as the local Place of Paradice whereinto Spirits separated in a natural Death , putting off there mortal Bodies , do enter into it , and there put on their Virgin Body ; which doth prepare them to meet their Bridegroom , who from thence fetcheth them up to mount Sion . These are such , who in this very time , have fought the good Fight of Faith , and had very near overcome this World. What is lacking to make them fully perfect in this Paradisical Place , they are appointed to stay here , till all their Bridal Trimming be finished ; and they find , that they can pass the way to the Tree of Life , through the flaming Cherub , who still is a Guard upon that figurative Tree . In that place holy Angels do there also wait by their course to minister to those , who do come here as designed Heirs of that more glorious State , which in Sion is revealed . This is some part of those good things , which belong to your Eternal Father . But to open to thee a further Mystery ; which is , what may be entred upon in this very Life time , know there is a mystical Paradise , as well as a local , which springs metaphorically , opening from a pure magical Center ; this is a wonderful state to know and wittness : it chiefly stands in divine Visions , Revelations , Ideas , Presentations , Manifestations , in Sounds , Trumpets , Voices , in Speakings , in Powers , Raptures , Joys , and sensible-Feelings : I say all these Golden Springs do flow from out of the Bowels of the new Paradisical Earth . This will amount to your present Peace and Joy. Wait I say to feel that . Now that your Spirits may give a Seal with me , that ye have received the anointing , and that you do walk with your Spiritual Man in this Paradise ; where you do often hear the Eccho of the Bridegroom's Voice , calling to you still to hast the getting on all that which will make you look sweet and amiable , and the fragrant Sweets that may you perfume and scent , that so all your Garments may smell of these Beds of Spices , upon which you may stretch your selves . Here a while confined be to dwell after the manner of Spirits in Spiritual Bodies ; till you shall all of this visible Orb over-come , and much excell all Creatures in it , having the Tree of Life to live upon . Which is that , which will rarify , and put upon you a more transparent Body ; for they who here do daily feed upon it , shall be in good deed metaphorized . Behold to you , this Paradise Gate doth open stand , and what of the things of God is there , not only to know , but them as your own to enjoy . But this Word of caution to you , who resolved are to tast more deep of these flowing Sweets , take heed of the Laws of Paradise , which once in particular were given to you , remind and observe them . For you must not be in the Quality , halting between two Principles , but here keep company each with other , and your Jesus will most frequently talk with you , and shew himself according to the Love's betrothment , that is made a fresh with you in this Paradise . March the 4th . 1676 / 7. The GLASSY-SEA . Now from hence , the Spiritual Man must make another remove , to see what doth lie for him beyond this , among the pretious things that out-flow from that rich Ocean-Sea , which is betwixt Paradise and Mount-Sion . This is that Glassy-Sea spoken of , which doth encompass the Beloved City , where is the residence of God , your King , and the Throne of the Lamb , and the Seaven Sealing Powers , that do go forth from the most Holy One. Now this Burning Sea is for Probation : who is able to pass through here , but they who have got a thorough Victory over the Beast and his Image , that nothing more of his Mark do bear . They , and they only can stand here ; because they are signatur'd from this Flaming Glassy Sphear , that will make your Bodies Clear and Shining as the terrible Chrystal . Oh then qualified Seraphick-like , enter into that Jasper City , which is all Light : where-unto coming , the Pearly Gate will open wide : the Door-keeper there knoweth well who are worthy , having the Register Book in his Hand ; where-into will be given you to look , that so ye may see your own Names , and thereby have boldness to enter among this great and glorified Ass●mbly . Where a Seat among the Elders is prepared ; when once arrived here , you are past all future Dangers and Fears . Who but the great and mighty God and King , so soon as you do here appear , will hold out his Golden Flaming Scepter , and bid you draw more near : and take knowledge of him , who hath thus prepared all these good things , after so much Tribulation suffered in the Flesh , for the Over-comers : Therefore , saith the All-searching Spirit , who hath foreseen all this for you ; think not much , that ye are called hereby , out from all Terrestial Things , yet to be a great Seperatists from all of this visible Creation , and from the Inhabitants that are so strongly centred with the Earthly Life ; who may infect you with their poysonable Fumes , and spot your Paradisical Lilly , while it is upon its new Blossoming ; for to this End , I have revealed these great things of Paradice , and of the Holy City to you , that so it might be as strengthning Food , while ye are in the Warfaring state . Care not to save that Life , which stands upon Worldly Interest ; but study daily to loose it , then shall you surely find that , and much more , than is yet declared of the things of God. For greater Secrets within the Bosom of Eternity , may yet be revealed to the Spiritual Man. Who shall for this purpose and use give up their pure Minds to Wisdom's private Cabinet , for to be filled with her daily Treasury . Whose delight is much with such , who do stand clear from all Creatures , who are apt to ens●are with corrupt Communications . For who doth know the full Extent of that Natural Law , but such as have received it from the Mouth of Jesus ; none else are under such a strickt Obligation . Therefore upon you , who have so greatly sought this Favour , as to come within the compass of the Nazarite Vow , keep to it , and do it not forsake , upon your Spiritual Life Peril . But if to this Vow ye do keep , then all those rich and unutterable Perfections of Glory , which are in Paradise and Mount Sion , shall be your Portion and Reward . While this was Opening upon the Author , the Distinction of the Mount Sion and the Jerusalem-state was not yet so clearly revealed to her , whence she comprehendeth them here in one : which was afterward more distinctly and fully Opened in the Revelation , of the Eight Worlds , as they were made known gradually and Experimentally to her . Which she thinks fit to declare in this Place , as well with relation to this , as to some other Passages , which she would not at all alter , but leave in its first native simplicity , in which it was delivered down . March the 5th . 1676 / 7. Rules given , how a Spiritual Man is to walk towards God , and those that are without ; who are not in the discerning of the Lord's Temple-Body , into which there must be no thrusting in that which is unhallowed . FIrst , as to the Lord , the Spiritual Man stands in that high Relation , as he is perfectly under the Law , and type of such an Eternal Obligation , as to do nothing but by Counsel , Commission , and Ordination , still having recourse to God , as his Father , and to the Lord Jesus , and to the Spirit of Wisdom , who is at hand to direct every Thought , Word , and Motion . Be chast keepers at home ( is a Spiritual Charge upon the Spiritual Man ) in God , his Habitation . Where all his Content and Pleasure is to be taken up , not gadding with the Eye of his Mind out of this Spiritual Holy Place . Now as to Crea●ur●s , how to walk to them , who are of the Earth . All care is to be had , to maint●i● a wise and holy distance , as our Lord Jesus did , giving no offence to the Caesars of this World about their Dues . But have no Fellowship or Conversation , more than what is of absolute Necessity . For he can hardly match our spiritual Man to any Being , that will suit it but God himself , into whose Bosom it will fly , like to an eage● Bird. Remembring we are to be redeemed from Men , and not to walk as Men in the Flesh , but as those , who are justified in the Spirit . Keeping Company with the Flocks that are come forth all washed in the Blood of the Lamb , who is that Shepherd , who will sound his sweet ecchoing Trumpet of Peace , Love , and Joy , wherewith we may be so inebriated , as not to go out of this Fold to other strange Flocks , where only Goats are , who are excluded from the great Shepherd . March the 7th . 1666 / 7. This Word came also to me , I again will choose a Disciplehood upon the Earth , who shall know me in my inward Spiritual Figure , as I was known in former times , by a terrestial Voice and Shape . Now I will walk again upon an invisible Earth , where none but the Spiritual Man can understand my Speech , or see my transformed Shape . To such who are my chosen Disciples , I will appear familiarly . Behold I am upon a new Election , to call such who are found in the Crown number Roll. Now one by one , till an encrease may be of this holy Priesthood to the Hundred and forty four thousand . Blessed are they , who are the first foundation Pillars of this Virgin Church , upon which , I can allow to be found neither Wrinckle or Spot , for if Faulty , I cannot be their Head , to walk among those , who in any wise are Defective . For the Case is now clean altered of what it was in the days of my Infancy , when I broke forth in the fleshly Form , it was of necessity a Tribulated suffering State should succeed after me , that so Sin might expire through daily Dyings , which did take great effect among my Disciplehood in that Age , but they deceasing before he reaching to that perfect Date , of what was to be the Churches glorified State : Now something greater and more perfec● is to be revealed , after so long and cloudy a Day of Apostacy . A sparkling Star shall rise out of that Orb and Climate , whereof it shall be said , this is Wisdom's fruitful Day ; out of whose eternal Morning Womb , ye shall see bright Stars of Glory generated for a glorious Temple . Who then will now sound this my Trumpet , and will call to break away from their iron Yoaks , to come to be dignified , as hewed Pillars for Wisdom's Temple to be built upon , Oh! what saith the Spirit , who shall I find that can say , accept of me for holy Use , who without shadow of change , will no more turn into this World. For such a Pure and Apostolical Foundation the Father of Spirits will lay for his corner Stone , yet in the Earth again . Who will open in some such first , that in a seperated Mind and Spirit , do wait herein as Virgins , not as with a double Eye , to look forward and backward , up and then down , no such unsteady Spirit will ever be taken in : Therefore the Spirit of Jesus doth give you this seriously to weigh , as a seasonable Caution , who would that this Prophecy might be fulfilled on you . Oh , pray for Stability and constancy continually . March the 8th . 1676. A Vision which I saw . I with another Person was walking and conferring about the things of God in a by-place , where no resort of Creatures use to be , nor any did we see . But suddenly lifting up my Eyes , upon a lofty Tree , I saw an Eagle's Nest , they b●ing fledged , did all present themselves to view . The old one was flown from them , to bring Provision to them . At which sight of these young Eagles , we who walked together consulted , how to take them , and to bring them away as a Prize . While thus considering how to climb the Tree , we were on a suddain carried level with the Nest , and did not know how we got so high . But one Eagle I did see had fluttered out , and hung by the Twig of a Tree all martyred , the Legs and the Neck all Bloody and broke . The rest suffered themselves to be taken , though they were so strong and fledged , as they might have flown from us . But that other Person took the Number of them , which were Six , and I did receive them into my Apron , and so as strangely we were let down from this high Place , as we were drawn up to it . After this I set the Eagles down , and they did very tamely eat Bread , which I did provide for them . I did remember nothing further hereof . March the 9th . 1676. But when I came to call over this Vision with all the Circumstances of it , much from the Lord was opened to me from it . Whose Spirit did immediately open this , as he did the Parable to his Disciples , as when he appeared in Person upon the Earth . For this Word did through me pass , Thy Jesus is at hand in Spirit to give the meaning of these presented Similies ; that so a Teaching by , and through all ye may obtain , for the perfecting , of what doth remain behind : that so ye may be gathered up among the Eagle train , with that mighty Throne Eagle to Reign . The Interpretation of the Vision . Then was the Vision , which I saw , thus Interpreted . The lofty Tree which thou didst see in that desert Walk , presents that living Tree , whereto none can reach but such , who be of an Eagle birth , whose Eye is fixed steddily on high , where that mighty she Eagle hath fixed her Nest , as in the munition of Rocks , there to hatch her Number Seven . Who then is this that favour hath found , and that leave should be given to build upon this Tree of Life , where of the holy one hath given such charge to the watching Cherub ? In plainness of Speech then , it is Eve her self , that hath lain long as dead under the Tree of Good and Evil , whose time of raising is very nigh , But with what Body , will she now be raised up : Look and see , what is Prophecied of her ? Then I was pointed to the 6th . of the Canticles , ver . 8. Who is she that looketh forth in the Morning , fair as the Moon , clear as the Sun , terrible as an Army with Banners ? Then again ver . 13. which was opened to me , to be the Resurrection Call to l●psed Eve , Return , return , O Shul●mite ; return , return . Thu● the lapsed Soul of the inward eternal Man is this fallen Eve ; here she is called to return to her Restoration State , that we may again see her as bringing forth another more happy Generation , a true Eagle Off-spring indeed . But how , and after what manner shall this be , My Spirit was in deep Query : as also when it should appear ? Then it was thus said , Know ye not , that Eve lost her Virgin Eagle Body , and so hath long been sown into a slumbring Death , in Folly , Weakness , and Dishonour ? But now the Life-Tree hath so fluently conveyed it self in this long Vacation , as to raise Eves dead Body in the Strength and Honour of the Eternal Virgin Wisdom of God. So as old Eve will now come forth as a mighty , strong , terrible Eagle . And henceforth will more wisely build her Nest , than at first she did , through the Lord's permission . For now she will be dignified with the Spirit of Virgin Wisdom , to outvie the Serpents Subtilty , according as it is written , She now will build her House , or Nest , more sure , to wit upon seven Silver Pillars . Which do present , the seven Eagle Birds , which were seen in Vision ; they Wisdoms fi●st Brood shall be through Eves Wombs Restoration , who will bring forth a most glorious Church in the Earth , without Spot or Wrinkle . Wisdom hath made choice of Eve , for to be her Mate ( that is the lapsed Soul of the inward Man , ) whose Hand must help to build this Nest for her . Thus choice Eagle Spirits , will be raised up , out of old Eves Dust for this use and service , to be Members of this perfect Church on Earth . You may evidently see with an Eagle Eye , that thus , and after this sort , a new Virgin Body must be raised up by Virgin Wisdom in this World , for the Spouse , and Church of Christ , and so for every Member of that Body ; and so consequently for every lapsed eternal Soul to be cloathed upon with its new Virgin Body . Oh! who then will strive first to mount and fly up in Spirit , liberty hereunto being , granted from the Power of the risen Body , to prepare the First Matter for this Nest ? Because this Tree of Life is so pure , that nothing , but what is of its own , must come upon it . Which are the young sprouting Twigs , and golden Leaves , whereof the matter is to be , which are no other then as in the Mystery . Hereby they signifie a pure , solid , weighty Off-spring of holy Cogitations , Words , and Actions . Which do ye skilfully unite for this purpose , b●inging nothing out of the low , ●●ru●●y Principle to enclose here : Then your defence will be mighty and sure , and your Bread and Waters will be serene . The true Eagle Bird need not fly far , the Tree of Life so nigh , here are still fresh Fruits upon the Branches , from it by no means start aside , but keep close upon the Nest. You cannot yet be able to conceive , what here by abiding close , may be brought forth from this vertual Eagle Body , to wit , Throne Eagle Powers , mighty to ascend to the number seven . But if any shall look again downward , into this Principle to descend , before it is fully Feather'd , great damage and hurt will necessarily accrue , as in the Similitude I did see . Therefore cau●ion take , and let none trust themselves , that would be of this Number , to wander out before their time : Ye had need to be strong , as Eagles , to encounter with what aversness you may meet withal from this lower Orb. Therefore abide till full ●●edged in Wing , ye shall be able to fly , and mount away , when any creeping thing , or hurtful Beast shall set upon you from this low World ; then fly to your munition Rock . This is allotted , for your more constant place of Dwelling , for to be , which so near bordering is upon the Heavens of Heavens , where the immense Deity is Resident . Who may appear , while we keep oft to his Eagle Off-spring : For when you come hither to Paradise , there is still another Principle , that must be passed through , which will be very easy , when ye shall bear this risen Eagle Body on you . How suddenly will the ghostly Dove bring you into the very third Heavens , there to see your Jesus with your Eagle Eye , as Iohn Personally did , when he upon the Wing of the Spirit was risen high : Possibly somewhat of these Glories may be seen before ye actually enter in . For blessed will they be called , who are flying Angels , that can declare what they have heard or seen in these higher Worlds . These are they who shall bring down glad Tidings to the elect Number . When any of these begin to sound , the Tabernacle of God will out of the Heavens descend . Oh , what of Flesh shall live ? When the mighty Eagle shall call her own away to behold , what she doth unfold within the third Principle . The fight of the Eye , and the hearing of the Ear in that eternal Sphere , will so fill all with the Melody and Joy of the holy Ghost , as nothing of the earthly Sence of things shall , or can enter into this Eagle Brood . Now hereby try your selves . For the understanding of the foregoing Mystery , you must then know , every one of us have within our selves an inward eternal Man , and an outward Man. Now the inward eternal Man hath within himself his own eternal Adam , and his own eternal Eve. His eternal Adam , is his own eternal Spirit within himself , and his own eternal Eve● it is his own eternal Soul within himself . This eternal Adam and Eve in themselves are now to be considered in their fallen and lapsed State , as both being separated from their first , true , original Mate , to wit , from the eternal Virgin Wisdom of God , who was united to both these in Paradise . For they both sinned in Paradise , then lost the Life of the Virgin Wisdom of God , and their Virgin Purity in Paradise . And therefore their true Mate being lost out of themselves in Paradise , they were driven out of Paradise . For when as before the eternal Spirit in Union with the eternal Soul , both being united to their true Mate , the Virgin Wisdom of God , could , and might have brought forth a holy Generation in their own Image and Similitude , like unto themselves in Holiness and Righteousness , and in Perfection . But after that the eternal Spirit and Soul had sinned in Paradise , that is , after the eternal Adam and the eternal Eve , belonging to the inward eternal Man , had transgressed in Paradise , and were ejected out , then they lost their fructifying Power , and then they could not bring forth a holy Off-spring . Now this eternal Eve , which is the eternal Soul , belonging to the inward Man , is called to return to her Restoration State , and to return again to her first State in Paradise , and to reunite her self again to her lost Mate , to wit , to the eternal Virgin Wisdom of God , and then her Womb should be fruitful again , and she shall bring forth none but Eagle Birds , none but a holy Off-spring , to make up a perfect Church on Earth without Spot or Wrinckle . Here is now a Prophesie , a Prediction , that now the time is come , that this eternal Eve , which is no other but the inward eternal Soul in its lapsed State , whose Womb hath been hitherto barren and unfruitful ; but now the eternal Virgin Wisdom of God will sow her Virgin Seed , into her Womb , and she shall be fruitfull , and shall bear Twins , and bring forth a perfect Eagle Off-spring , and they shall make a perfect Church on Earth . And now the Soul in her Restoration shall again be fruitful in Child-bearing , in bringing forth Children to inherit perfect Justification , and perfect Sanctification , and Salvation ; but then this Eve must continue in Faith and Charity , and Holiness with Sobriety , as the Apostle mentioneth , 1 Tim. 2. 15. The restored Soul by its Union with her true Guide and Mate , the Virgin Wisdom of God , shall bring forth a Royal Off-spring presented to be the strong Eagle Brood : and this is the Work that Wisdom is about to do , to reunite her self to the eternal Soul , which is the eternal Eve , as her true Mate and Guide ; and to sow her Virgin Seed into the Womb of Eve to break the Head of the Serpent , then Eve shall be no more deceived , but now shall become the Mother of Celestial and Heavenly Children , all her Children shall possess Mount Sion , and the new Ierusalem State of Glory . This is the eternal Eve , the eternal Soul , which now shall be the Mother of all Living , that is , all her Posterity shall now feed upon the Tree of Life , and thereby become all eternal , immortal , and incorruptible . And all this shall be brought about by Wisdom's Art and Contrivance ; to wit , by reuniting her self to the Soul , and thereby becoming again the Souls true Mate and Guide . This is the State of Restoration , and this is that State , that Wisdom is bringing forth upon the Earth ; and in this Figure of the Eagle birth , Wisdom Prophesieth , and Predicteth , what is near at hand to be fulfilled , and brought to pass , to egg us forward in the belief of it , to be done within our own eternal Man in the work of Regeneration . But now there is belonging to the outward Man , the mortal Man , the immediate Product of the Fall , a mortal Ada●● , and a mortal Eve. The mortal Adam is the mortal Spirit of the outward Man , and the mortal Eve is the mortal Soul of the mortal Man. She is in her fallen State , the Mother of all Living ; that is , of all living mortal Spirits , with mortal Souls , and with mortal Bodies . Her Womb in this state of Apostacy hath been very Fruitful . She hath ever since brought forth in all Ages a mortal Off-spring , subject to the death of Mortality , who have only fed upon the Tree of the knowledge of Good and Evil. She hath brought forth a fleshly Off-spring in her likeness and similitude , and hath had a long Day in the World. Now the Prophesie and Prediction is not concerning this mortal Eve , belonging to the outward Man , in relation to her Restoration ; but it is to be understood of the eternal Soul , that eternal Eve , that hath been so long barren in her lapsed state . But now Sophia will once more espouse her self unto her , and she shall bring forth a holy Issue , a birth of Divine eternal Eagles , to make up a perfect Church on Earth , whereof Christ will be the Head and King to reign over . This is only wrought for explanation sake , that you might not think , that That which is written and manifested from above , in the crystalline Glass of Divine Wisdom , is mere Confusion . Therefore you must distinguish between Eve and Eve ; between the eternal Eve , and the mortal Eve , the one belonging to the inward eternal Man , the other to the outward mortal Man ; and the Prophesie is only to be understood of the eternal Soul , and not of the mortal Soul. Secondly , You must distinguish in the eternal Eve , between her fallen state and her restored state , for the Prophesie is not what she is at present , but what she is to be in her restored state . In the Third place , You are to consider that the eternal lapsed Soul is unable to effect it , but it is the Work of God's eternal Wisdom , who will freely espouse her self , to her again , after this long time of separation and alienation , and then she shall be the Mother of a holy Generation . Her Womb shall bring forth no other Children , but such as shall make their Nest upon the Tree of Life . And these things premised , and understood , the Representation will be easily understood , by Wisdom's Eagles , and confirmed sufficiently by the Holy Scriptures . For you may read that Adam and Eve were both created eternal , immortal and incorruptible Creatures in their Paradisical state , and they both were created perfect , without any spot of Sin or blemish of Weakness , while they stood in their Paradisical Innocency ; and they were both to have brought forth an eternal holy Generation , a perfect Church on Earth , had they remained in Paradise : But sinning in Paradise , they thereby lost their Virgin Power , and so consequently their Virgin Birth , and they could not bring forth a perfect Generation , having transgressed and lost their Virgin Power , through Wisdom's withdrawing and estrainging her self ; therefore they were driven out out of Paradise . But now being banished from their Paradisical Power , and having both eaten of the Tree of Mortality , and having both of them , both Adam and Eve , cloathed themselves with mortal Cloathing , with a mortal Spirit ; that is , with a mortal Adam , and with a mortal Soul , that is , with a mortal Eve , and with a mortal Body of Flesh. Now the mortal Eve hath been very Fruitful in the Birth of her Mortality ; but the eternal Soul , the eternal Eve , that Eve typed out in the state of Paradise , to be the representative Mother of a perfect Generation , to make up a perfect Church on Earth . The Womb of this eternal Eve hath been barren to this Day , but now Wisdom Prophesieth and Predicteth , that she will look upon this eternal Eve , this eternal Mother , and will make her the fruitful Mother of a joyful Generation , but she will reject the outward earthly Eve , and will make her Womb to be barren , that hath exalted her self in the Multitude of her Children , but they were only to be the Brats of Babylon . But the Children of the eternal Eve shall be the Children of Mount Sion , and the Children of the New Ierusalem . And this is the meaning of this Vision , and divine Presentation , for to support those , that wait for Wisdoms Day to appear in Eves Birth , through the eternal Souls Restoration , in Union with eternal Wisdom . It is not only the inward Man , the eternal Adam , that is an eternal Spirit with his Mind , Will , and Senses , that shall now be restored , but also his eternal Eve , this is , his eternal Soul , withal his Affections , and Passions , shall be also restored . And though the holy Scriptures make mention chiefly of the first Adamical Man's Restoration , but yet it also mentioneth Eves Restoration ; I say the Womans Restoration , as well as the Man's . It is also clear , that the whole inward eternal Man shall be Restored , and not only one part of him , not only the Will-Spirit , which is but the superiour part of the inward eternal Man , commonly called the first Adam that sinned ; but also his eternal Eve , that is the eternal Soul , the inferiour part of the inward eternal Man , called the Woman , this shall be Restored also . So that the whole Man with his Spirit and Soul , with his Adam and Eve shall be Restored ; in the Day of his Restoration , when divine Wisdom shall espouse , and contract her self to the inward Man. Oh blessed Day ! Come , dear Wisdom , and finish this Act of Restoration in the Body , Soul , and Spirit of the inward eternal Man , who is hid within the outward . March the 10th . 1676. This Day we were set upon , by that strong Warriour , that had assumed a poor corporeal Shape , to shoot forth his venemous Arrows in great bitterness for to disturb us . Which Grievance I did present in Prayer to my God , that these raging Spirits might be bounded . My Spirit crying and bewailing this wrathful , boyling Cauldron , that the Infernal dark Powers had kindled the Fire hereunto , that so unsavoury Fumes do Daily , as Scurn herefrom rise . I besought then the Lord , that if by any means both she , and we might be delivered from these Buffetings , and serpently Stingings . My Spirit crying , Oh Lord , what have we done that this foaming tempestuous Sea must still roar about our Ears ; Is it needful it should be so ? Then reveal thy Mind herein still further to us . Upon which , I quietly reposed , committing the whole of this Concern to that mighty One , from whom both the Help and Power must only come , to allay all of this boisterous Nature . About break of Day this Word came to me , saying , Behold and see , it is but a Worm , that is of no moment , who thus troubleth you , only the subtilty of the Serpent hath entred to work through it ; but if you knew your own Spirit of Might and Fortitude , ye might easily it suppress , and bring all of this under , and ●o nought . Then again this Word came , saying , To what end is that Nest prepared upon the Tree of Life , Is it not that you might fly away from all these hurtful Beasts ? Why do ye walk upon their Ground , corrupting your pure & spiritual Minds , while ye do talk with serpently Worms ? Consider that to you both is given an Eaglewing , that whenever you will its Ray● out-spread , it will soon release you from all prickling Thistles . Therefore give charge to your fellow Eagle , from him , who is the holy Watcher , that henceforth ye wander not out from that munition Rock● where ye have that , which is more weighty to regard , than all of this low O●b . Then this Word run like Lightn●ng through me ; Oh , faint not , but as mighty Eagles renew your Strength , and then ye will have rest from out all Tribulation . Then this Word immediately also followed ; Though the evil One moves in the form of a Worm , yet fear not , for ye shall bruise him as a Worm . March the 11th . 1676. In my first Sleep , in the Night time , many magical Workings and Ideas were presented to me . As first , a Figure of a Woman , with a Crown upon her Head , who seemed to me to be but of a small Stature , but her Visage was bright as the Sun , and clear as the Moon , with a White loose Garment girt about her with a seeming White Silken Girdle , who came near to me , saying , Behold and see , what ye may arrive to be in me ? And so passed away . Then after a while , there was a Child all Lovely and Fair put into my Arms ; it was all naked , of a smooth shining Skin ; I could not see who it was that disposed it to me , but it was unexpectedly let down into my Arms. I thought it to be very Weighty , though but little ; so passing to go away with it , it suddainly slipped through my Arms unto the Ground , at which I gave a great Screek , and with great Fear and Concern , took it up again without much Damage . March the 12th . 1676. The Interpretation of the First Vision . Concerning this Vision , the Thoughts of my Head were , for the space of time , much troubled , till the revealer of Secrets did expound to me the meaning hereof . As to the first , which was the Woman with the Crown upon her Head. This was declared to be the Virgin-Bride of the Lamb , who came to shew her self made fully Ready , all Bright and Fair , as the Queen and Princess of Heaven . Who hath her place at the Right-hand of the Immanuel ; for so much as this Woman is the Glory of the God-Man , who out of this masculine Nature is taken , according to the Figure of the first Paradisical Man , who brought forth that Eve , that was the Mother of all that lived in the mixed Property of Good and Evil. All of which Off-spring the present visible World doth consist of , which to this Day is under the denomination of the fallen Creation : which hath been upon Restoring ever since the Relapse , but not yet Restored . What then has made it stick so long ? Where is that Woman whose Seed must bruise the Serpent's Head ? Is she not yet made manifest ? Yes sure , she hath been known as to the first Figure hereof , to whom it was said , That this Eve , or first Woman should bring forth her Seed in Sorrow . It hath been also generally concluded , That out of this earthly Eve that Royal Seed should come , by which the Serpent in Nature should be destroyed , which was so suddainly introduced both into Adam and Eve. True it is that the genaelogy did so run from them , to the Birth of Christ after the Flesh , but yet not to be reckoned for Eves Seed : though God said to the Serpent , that he would put Enmity betwixt his Seed , and the Womans . But how is that to be understood ? Not in the Line of natural Generation . Neither was it said that from such a Woman , who lies under the Curse of Sin and Sorrow , that this blessed Birth should spring therefrom . Though in Truth and Substance , a mighty and wonderful Birth was made manifest , wherein a deeper Mystery hath been couched than to past Time , and past Generations hath been Revealed . But now the Hand of Love begins to move , and the Covering is turning away off from such , who are turned in to know the Treasures of eternal Wisdom . The Spirit of Truth is verily at hand to drive and guide the pure Mind jointly with it self , into the Ocean-Mystery , which is God himself in his abstracted Deity , whereinto separated Spirits may very deeply dive , when they are departed from their Earthly Senses . This deep thing , which is upon revealing , I found like a boiling Pot of Oyntment , so sweetly flowing into my Intellectual part . Upon which my Mind as all in a flaming Light was enlightned to see , what under the Mantle did lie . Who according to eternal Counsel , was hereunto fore-ordained , typically to be brought forth in the Line of Natural Virginity , even a Man or Sorrows , and acquainted with Griefs , and subjected to Sufferings , hiding and covering by a Terrestial Form , that sparkling Star of the Deity : Which also would have been obscured , if he had not again risen from the Dead . Which gave the Church a mighty Remove in that day , from shadows , into that which was more Spiritual and Substantial , through the giving of the Unction . Which hath from that Age striven mightily , but the Man of sin still hath been too strong : witness those Complaints , to the very breaking Hour of Mortality , in them that are highest in the Birth-Ministration of Jesus , as working through humane Properties . But then an Objection must rise herefrom . If all this be too short , what more is there yet to come ? Things now have long stood at a stay , what may we from the mighty God and everlasting● Father more yet expect ? that so the Temple Body of Jesus , may not still lie unperfected . Well , what more forceable can there be ? then Christ in the Flesh , and Christ in the Spirit ? Ans. To this there is an Answer , by the All-searching Spirit prepared , there is yet a Virgin Woman to be revealed out from the Heavens , whereof Mary that bro●ght forth Christ according to the Flesh , was but a Type . For it was neither Eve , nor she to whom the Promise was made , concerning that Birth , which should bruise the Serpent's seven headed Power . There must be another Genealogy found out , from whence the Serpent-treader must also come . Look and see , and you shall find hereof is recorded , Rev. 12. To which place , I was by that Holy Ghostly Seer referred , as to a Foundation for this more Excelling Ministration . Iohn seeing this in Vision so long since , and nothing hereof yet produced , let not that seem so marvellous in your Eyes , for Times decreed are in the Spirit , as known to God , in what Age in the World this Blessing will be most seasonably brought forth . Conclude ye may by Wisdom's Star , that hath appeared in your Heavens , that out-thence ( if kept pure and clear ) this great Wonder may follow , according as ye did see in the late Idea . But , ah my Lord , how is this to be understood ? sure this Woman is not to be manifested in any one Particular , who is subsisting in a Corporeal Substance . For she will come all arrayed in a Body Saphire-like , and not in the garb of the Mortal Creature , with the Globe of this World● under her Feet . Therefore this Query meets with this , Who living in this Principle , may expect such a Ray of Glory for to become a Covering ? And this was Answered , Wherefore dost thou think , that it was cryed up for a Wonder , if it was not upon some extraordinary change , who though thus transformed into such brightness of Excellency , yet she is called a Woman : But the pure Heavenly Glory altogether , covereth the Creaturely Being . The sparkling Deity that was hid within , becomes the great and high amazement , a flaming Garment . This also will be obvious to the right discerning Eye in this present Sphere , from whence will arise the admiration ? and great questioning there will be , from whence this Woman did proceed ? If any hereof shall make a doubt , how it can ever be on Earth ? for Virgin Wisdom to draw over her Virgin Vail of Purity in some one or other , so as expresly to Personate her . Tell them from the Alpha and Omega , such a spotless Lilly will sprout out of the Immaculate Body , and shall be watered from the Heavens so fair and lovely , that she will be elected for the Lamb's Bride and Mate , who raised is to the high Eagle state , who may have Power mount into the Heavenly Place , and again be sent therefrom , for such purposes and intents as here are premised . She being big with such a travelling Seed , as may break the Serpent's Head in dethroning him , who hath got into the Heavenly Place . Where now expect , he will be cast out , as strong travelling Powers do take hold upon this Woman . These Pangs and Sorrows will differ much , from those that were in Eve's day ; whose Sorrows greatly multiplied hereby , through a natural , vile , sinful Body : no hope whereof there is that ever it shall be destroyed , till this Birth of Births doth grow to ripeness in any such one . Who in Wisdom's Virgin likeness shall be bred up to the Wonder in Heavenly Places , from whence all Wonders shall go forth . For who , but this Man-child shall be the Ruler of Nations in all Soveraignity , no more under the Power of any Herod , or Pontius Pilate , to be arraigned unto Death ? For he is immediately caught up unto God and his Throne , and from thence is to descend again ; to bring up the Remnant of the Virgin-Seed , against whom the Dragon still makes War. But to each one , who belongs to this his Kingdom of Priests , they shall be mightily born up upon his strong Eagle-Body , so as all the Dragon's Floods shall be too short to reach this high Eagle-Nest , which is prepared in the Heavenly Place . Upon this Rock of Strength , I , saith the Amen , will build my Virgin Church , who shall know no more any thing of the Number of the Beast , but shall be totally acquitted from Men of the earthly quality . Therefore I give this Word to you in particular , that ye may know , there is somewhat of Grace to you peculiarly by this Prophecy , which is upon renewing . Therefore consider hereof , and ponder it deeply : for to the pure chast Virgin Mind , much of this may happen suddenly . You daily from the Unction have received much in order hereunto ; which Golden Talent I do expect should be improved , that so ye may further be trusted with more considerable Dignities and Powers , tending to Wisdom's Star sparkling Crown , which to none is given , till they be quite driven out of the Worldly Principle . If now then ye can ascend with all your Might to this Tree of Life , you may find quick Removes to him , who is that Ghostly overshadowing Power , who can impregnate with this last all-saving Birth . O , saith the Spirit , that hereunto ye could give your selves without further debate , to the glorified Person of your Jesus ; that the issue might be , to wit , a glorious Son of Might , brought forth to all Wonderment . March the 13th . 1676. Now as concerning the latter Vision , whereof I gave a Narrative , according as I had magically seen it . The Interpretation whereof was after this manner given to me , this is the Child that is born from the Heavenly Virgin Womb , after all those spiritual and deep ●ravels . Moreover it was said to me , Dost thou not remember , that thou didst ask some Years since a Son of God with great earnestness , a●d engagedst to dedicate him to be a Temple , Priest , and Prophet , if herein thou mightest be answered . Though thy Petition was not granted in that way , as to have a Son by earthly Generation , but much better it shall be , if thou shalt see the travel of thy Soul and Spirit in the Birth of a pure Nazarite , given unto thee from the Lord. Which is a thousand degrees beyond what once thou were greatly sollicitous after , to wit , a fleshly Birth . Since which time , much hath been wrought for thee , Wisdom hath so highly favoured thee , as to cast thee into her Virgin Mould , or else no way capable to embrace such a Man-child , who shall have Power to do great and mighty things on the Earth , and to hold up the four Winds , an Elias Spirit , to shut and open the Heavens . Such a one God will need upon the Earth to have , but none could yet arrive to this mighty high and glorified state , the mortal Spirit hitherto so hindred , and the Dragon hath raised great Seas of partition , and hath brought down such with his twisting Tail , as were ascending for Heaven ; for out of Mount Sion's Heaven , Wisdom's deputed Virgin Woman is to descend with all accomplished Power , and Perfection of Holiness . Then what manner of Child , thinkest thou this must be , Who is begotten by the Eternal Word of Truth , and is daily to be brought up a Nazarite , by the pure honey Dews , and Milk from the Virgin Breast , that so his strength may hereby daily grow ? Happy thou , and blessed wilt be called , if such a spoiless Nazarite Lilly thou shalt bring out of thy Spiritual Womb. At which I tell thee , who am the All-Seer , the Serpent doth heave mightily against it : there is daily plotting to make hereof an abortive ; nay , when thou hast him in thy Arms , it may slip away . Which for Caution was shewn , that thou mightest take hereof sure hold , because this Holy Birth is designed to be in that Person , to whom the Serpent hath had long Indignation , but through great heed , and daily watching and care , he may keep out from this last prepared hurtful Snare . Who , then shall indeed bear the Banner of Victory over all his , and thy home-bred Enemies . Who if obedient to his Eternal Virgin-Mother in all things , which shall proceed from the Law of her Mouth , may then be the Man of Wonder indeed . But before-hand , take thou charge on his behalf , lest he suffer any Dalilah , to come near his Head with a Rasor , where only his strength doth lie : if so , all will be undone ; as ye did see in the case of Sampson . This holy spiritual Off-spring must be for the Conversation of Masculine Virgins , who are of his own rank and sort . For whatever shall from this low contrary Sphere , interfere with this holy Nazarite , the Marks and Spots thereof will be obvious upon that smooth shining Skin to his disgrace . Therefore let him abide in that Milk-white Nature answerable to his Birth , still keeping washing with the Water of Life , that so Wisdom may have great joy and delight in her first-born in the Earth . Seven ecchoing Voices I did hear in me to declare , who it was should Personate this Nazarite Birth . If he could clear himself from all clogs and weights , then said Wisdom , who but he my first Born Heir shall be ? This Word of Truth do thou give him for Meat to eat , no other but what doth proceed from the pure Unction , in his Heavenly Nature in him ; as he can digest it , and as Wisdom's Spring● Well flowing thence continually in him . This Person noted so o●●●n by me , did not arrive to this Per●ect Degree , so as Wisdom's First-born to be , though he reached far : yet not able was he , while in this Principle he lived , the Crown-Number to obtain ; the Dragon and the Beast hard War against him did make , in conjunction with the Elements , that did his outward mortal Life away take : which did make out the Vision of the Child falling out of the Authors Arms. But the same Spirit is to revive in another , and so to be taken up again ; which shall assuredly make good this Visional Prophecy in its Time. March the 14th . 1676 / 7. In this juncture of time , upon these weighty Prophecies frequently opening upon me , they indeed took up my whole Mind in Spiritual Debate for my self , and that Nazarite whom the Prophecy did still eye , for whom I was made to be concerned : Because he was to be a joint Pillar to bear up , and to declare this new Virgin Ministration ; which I did see would be mightily envied , contradicted and warred against , so soon as it should be brought to Light. Nay while but u●to us revealing , the Serpent doth work , in many Wiles here against us : of which still we have Warnings by Vision and Inspeakings . As after Break of Day , this by Presentation was shewn to me , as upon the twink of an Eye , I did espy a young Dragon out of a Hole of the Earth , with Head , Wings and Tail , so speckled with black Venomous Spots , as I could not bear to look upon it , and while I was considering what should be done to destroy this Venomous Beast ; immediately from on high , a young sprightly Eagle down did fly upon the Back hereof , with such undauntedness , as it had no power to resist the Eagles arrest . Who did mightily tear with her Bill the Dragon's back and tail . What further Victory she had , I did not see , the Vision hereof shutting up . But this Word of Comfort was present with me , saying , See see after this manner ye will be relieved by your own Eagle-Spirit ; for nothing is like to the courage and strength of an Eagle . Therefore when at any time this polluted Beast shall face to daunt and affright you , gather up your Eagle-Might , and be revenged in the first place upon that Tail , wherein doth lie to you the greatest danger , for there is both Sting , Venom , and Poyson , and also subtle attracting Insinuation● . These are very hurtful , because not discerned ; therefore not feared or mistrusted . As if his Head was set forward against you , then ye could not but see his Mouth standing always wide open , to swallow up what , and whoever doth but look within the Circle of his Kingdom . Of which ye have been aware , and therefore have been kept by virtue of an unknown Angelical Guard , from his Mouths foaming Rage . Which this subtle Serpent knoweth well , and therefore hath turned his Tail against you through a young one . Who if possible might overcome your Virgin Spirits , and cause you to turn down , and fall in with the Dragon and Beast again , after all chast separating Nazarite Vows , and ascending Mights , by which like Eagles , ye fly to the Munition of Rocks . Who with his Scorpion Tail will then surely circumvent you , whose sting and power lieth there to hurt by Commission from the King of the Bottomless Pit. Therefore your onset make , like a right brood Eagle from your Tree of Life , ( your Eagle-Eye will soon espy all Scorpion Spirits , with their twisting Tails ) and then rend and tear with the Golden Bill of that ● strong Eagle-Spirit , as as Sampson did the Lyon , which he met with in the Way . So Courage take to ●end away the very S●ing in the Tail , then ye shall proceed further unto the Head-Power , till bruised under your Feet . Of which this will be the assured Sign . March the 18th . 1676 / 7. This Morning this Word came to me , Draw into thy Center-deep , and see what lies there so precious , so weighty , and worthy to be dispersed forth ; that so thy Heavens within may be with that perfuming Saphire-Stone , yet throughout more brightly in●lamed : because the Virgin out there will first appear , that must wear the Crown of Twelve Stars . Take present care of the Heavens of your Mind , and of that pure Unction-Oyl extracted out from that sweet Composition Matter , that is not known by Name . The rich Quality thereof is such , as no Language here found can express : but through contaction with it , you will know the high Nature and Operation of it . For from this unknown thing , will spring the First-born Israelite , where nothing of Guile shall ever be found . Then was a new Charge for my self , and the Dr. that we should draw a part from all Impertinent Fellowships ; because called to act forth a Superiour part , as those who are designed to wait for the Triune Glory to ●ill our whole Temple Minds , who will in our Heavenly Conversation be , if nothing throngs in from this World. For an instance hereof , that Scripture was brought to me , of the two Disciples , when walking apart , and only talking of Jesus , their expectation of Restoration , how immediately was he with them , and expounded all things to them : which was sealed with an inspiring Flame , which gave Witness who made the Triune there : who will still be with us , as he is the Subject of our Discourse . March the 19th . 1676 / 7. I found my Spirit in a Disgust still against Eves Birth , as it hung upon the Heavenly and Superiour part , which I did feel to burthen it , though the Virgin Nature did daily flow and spring through the Center of Vision and Revelation . Whereby heaviness was ●pon my Intellectual Spirit , so as I was made to pour out my Complaint in secret to my Lord Jesus . Upon which after some Repose in the Night , there was the similitude of a Man standing before me , leaning under a Tree , with a working Tool in his Hand , as one worn out with Labour , with a Dew of Sweat upon his Face ; he seemed to be so sick and tired , and he entreated I would bear him a way from that place ; whereupon I took him up , and carried him upon my Back , but I could not long bear this ponderous Person , but must throw him off , else I perceived we must fall down together . Whereupon it was said , Carry him back to his own place , who did come from the Earth , and thereto he must return , for to spend out his Life , and dye , that thou thereby mayst be fully discharged . Which Idea had a considerable Speaking in it , as it did plainly allude to the fallen Adamical state , the meaning of which was clearly opened by the Spirit , who said , What hast thou here seen , but that old Life Adam , who was made out of the Dust , and inferiour part of the Earth , who is turned out from the Angelical Shape , where he might have very near address to God , his Maker . But he did suck in that , from that wretched Tree , which hath made him so deplorable a Figure , as thou didst see . So as he is only meet to spend his days in toil and labour upon that Ground which is cursed for his sake , so as nothing it will or can bring forth without Sweat of the Face . Oh ye , who are sufficiently sensible of this working , toiling Day ; into which all are fallen , but can bear the Burthen as if it were indeed a Paradisical Sphere , so lightly hath the whole Creation yet cared for its relasped state : How choice and few are those , that do seek herefrom to be released , being of that Perswasion , that the Earthly with the Heavenly must unseparably grow together as Twins ? Which is not so determined by the great God and Creator , but he doth still expect , that through the many depressions both in Spirit and Body , some one or other , are this long-run out time , would be so weary of the Body of toil , sorrow , and Sin , as to violate , upon the Love , Pity , and Power of God the Father ; who cannot resist to send forth saving Succour to ransom such , as still do fill his Ears with Cries and Groans for Redemption , out of that which is the external Original matter of all and every kind of thraldom . Hearken now , and hear the Glad-tydings , which is sent from your Father to you , who hath taken notice of your travelling Sorrows , while yoked with that Man , upon whom Sentence is past , that he might live by care and labour , yet to you I say , he shall not always , and for ever be your clog . There is a Birth of Strength upon the rising , that will easily throw off this depressing Weight . Yet a little while , and the Iron-rod shall rule the Man of Sin , so as to divide him from thee . Many ways have been tryed to make him dye , but all have been too short , for he hath been a Warriour from his Original Sin-Conception , and will keep the Field of this out-birth , as he hath done from Adam's Day . What hopes then say you ? that out of us he shall be thrown out , for here I did object in Love , Fear , and Faith , that many worthy Ones had striven hard to conquer by Death , some of whom did go very far , but scarce in any did this Death-Arrow so hit , as to obliterate Sin altogether in its Root . Then was it replyed● It is sufficient , that one was perfect and just without Sin in a humane Figure ; then was that Scripture spoken in me , Rom. 5. 19. As by one mans disobedience , so by the obedience of one , many shall be made righteous . The Words were thus opened by the Spirit , who said , God revealed to Paul in his Day , that nothing less was designed , than a full and clear Acquitment from that first Man , which did so naturally work in toyl and labour , bringing only forth Fruit unto Death . And who but that Man , called the Branch , shall answer to that defectiveness , in abolishing the very Sperm of Sin : that as nothing thereof could be found in himself , so likewise in those , who are elected for to be in joynt Heir-ship in the Kingdom of Mount Sion with him . Whereunto he translates none , till the old Adamical Life is laid in an everlasting Sleep of Death , no more to awake for Contempt and Shame . As often now it doth , which hath stopped the New Ierusalem from descending down , because once hath been perfect & ready to meet this heavenly City . Therefore saith the most Holy and True , another manner of Church must be gathered from among Men , who out of the Womb of that first Morning Star , that is now upon breaking out , a Star-like Off-spring is to proceed , that shall go forth with the iron Rod of Power , and dash in pieces every one of the Dragons Heads , till this Church be born upon the Earth . Who all are of Angelical Natures , till then expect no Power over the Dragons and Beasts to reign . To you who Numbred are to bear the Lambs Trophies , stand to your Virgin Call ; fly not from her innocent White Colours , whatever shall be here said against her . If ye shall be the first born Star , who shall shine upon Wisdoms Crown ; the Loves eternal Testimony for this end hath opened the clear Body of the Heavens , that ye might understand what may be looked for in this Age. Therefore do you stand as mighty and immoveable Pillars for the Lamb and the Brides Church , and great Indignation have against those that would it down decry . Fear not those pushing Horns , that war here against her , she will make the glittering Sword of Power to be your defence against all your Enemies . Be not troubled at the fewness of your Number : for out of one or two that shall be perfect in their Generation , a strange Generation may proceed , who all mighty Warriours shall be for God and the Lamb , to follow him in trampling down all earthly Powers . Keep but up to your Leaders , and ye need to fear no ill , for invisible Seraphims shall still pitch a mighty Pavilion round about you . March the 20th . 1666 / 7. Thus ended this Revelation from the Vision I had seen : which left a sweet perfumed Sence of Love , Peace , and Joy to feed upon . Another Idea was presented to me from the History of Ahashuerus and Vashti his first espoused Queen . Who by her act of Disobedience to her Royal Consort was banished his Throne . This Word with great Power did through me sound ; A Virgin Queen among the Captives shall be found , that shall be crown'd in the room of Vashti . Then saw I one in the similitude of a Woman cloathed with Scarlet , which was said , This is one of Wisdom's Houshold , who but she for the King of the New Ierusalem , whose Garment is of an unstainable Dye ? From hence the Spirit made use of the whole literal Discourse Ahashuerus , Vashti , and Esther . The most high Majesty hereby Figuring out himself , having created and made for the Excellency and Glory of his Kingdom , according to the state of so wise and infinite a Being . That so he might take Pleasure in all the Glory and Riches of his Kingdom , or Creation , being all made perfect and good , and high Princely Angels and Powers for Attendance . As also Creating one more Noble Image as Male and Female , who was in Election to be advanced to very high Dignity , no ways inferiour to any Princely Spirit in the Angelical Figure . But now the Sovereignty of the most High resolved to try this his new formed Creature with a Law of Restriction , as from the Lord their Maker and Husband , who might well expect a ready and punctual Obedience . Who Vashti like was disobedient to the great King's Command , and so thereby was turned into an earthly Eve , and immediately banished out from the high Throne Presence . For else it would have been an ill President , if God should not thus have done , the heavenly Hierarchy might have questioned God's immutability , and thereby have taken advantage to deviate from those known Angelical Laws , which the great Creatour had to them perfixed . Thus much was opened of this Original Eve , from whence the contradicting and slighting Vashti Spirit doth proceed . The true Virgins Life , which the first formed Man was once in , is now as to him , and all of his Posterity , carried away as a Captive , and sold for nought . For this Virgin Nature , was wholly taken away upon this act of Disobedience . Who though thus made to fly from the earthly Man , yet she is in safe and sure Custody , to bring her forth again in the most needful and seasonable time ; which will be , when you see the Pride , and stately Insolency of Vashti's Spirit generally grown so high in the World for contempt , and neglect of those Superiour and Paradisical Laws , which by God the Creatour , were upon all enjoyned . But now being by all universally forfeited , What is decreed henceforth to be done ? Why , Vashti , who hath wrought all this Evil , and doth work still in every one , must depart from the Crown Dignity , and no more appear near the Throne of the Majesty of Holiness , but evermore be counted as dead to the eternal Royalty . Then heard I this Voice sound , saying , Come , come , a Virgin Mate must be found for the King ; search , and see , she must be found among the Children of the Captivity , one more excelling for Beauty , Amiableness , Wisdom , and Meekness , Humility , Love , and Patience , than any other ; by which Endowments , the true Virgin Queen , that is allotted to be in Vashti's room , shall be known . For such a● one is in the Eye of the great and mighty Ahashuerus , for to find Favour and Kindness . Then was it further shewed to me , that such a one , so excellently qualified in all perfection of Holiness , is to be admitted into the Bosom of the most Holy. That she would have hereby great Opportunity to plead for the Liberty of the Captive Seed . This Wise Virgin I did now see in a Figure , that she , by Council with the upright Mordecai , did bring to pass great and mighty Deliverance , according to the literal similitude . Now then the true Mordecai's Spirit , is that which was still in Unity with Esther : without whom she would do nothing . Whereby it is worthy to be observed , that where two Spirits are thus in Harmony , upon a high and spiritual Account , there is great Force and Strength united to a blessed Success : Both ways considered , as each one , having a Mordecai Councelling Spirit within themselves ; or distinct , as in a Person without , both of which are of great service in the Work of the Lord. Some Rules were given to her , who is to succeed Vashti , that so she might gain Esteem , and Favour with the King. As first a Child like Innocency , and humble Simplicity , and staid Sobriety , which may render her as a blushing Bride of Virginity , all pure and fair as the Lilly. Such a one will be most meet to represent and personate the eternal Virgin , that so the Crown of Queen-like Power might be set on her Head. Then she may have access upon more equal terms to this mighty potent King ; for herein lieth the great Priviledge , that upon any straits or distress as may happen , this worthy Esther knoweth whither to repair , having both the Heart and Ear of that mighty one , who hath Dominion every where . She knowing her times , seasons , and Cause is Just , for which she makes her Application . Here also I was incited from this History , for to take notice of the state of this Ahashuerus who had a Court and Tendance for himself , and another for his Queen , with her Attendance . Even so the high and holy One , hath two most holy Courts , for Purity , and heavenly State. The one is the great Pallace Shusan , which represents the Ierusalem state of Glory ; the other is the Celestial All-springing Paradise , provided for the Virgin Queen , and her most honourable Women ; where she , that principal One , in whom the King delighteth , is often sent for to see , and to be honoured among that high Assembly . She at no time is Disobedient to her Lords Command , but rejoyceth to be admitted to every spiritual Feast : and then again by reciprocal Love invites also her Lord and King to banquet with her , of such Fruits , as she well knows will please him ; so that there is no end of Love's Commerce . This chast and loyal Bride loveth not , if it might be permitted , to make one Meal , without her beloved King. She admitteth none into her secret Courts , but such grave Mordecai's , and such as are Virgins like unto her self . The Haman once or twice intruded with the King , which doth allude to the invading Serpent Seed , of which the wise and prudent Esther , with her Mordecai did foresee the Danger , and the subtle Plot for eternal Ruine ; and therefore wisely grounded themselves , first in the Love , Favour , and good Will of their King. Even so do ye imitate the Examples of these worthy Ones : observe all things as in the History , so in the lively track of the Mystery . Let it be your grand Design to ingratiate your selves in this your Captive state , with the mighty Potences in heavenly Places : Act each one both these Parts . Oh Mordecai ! if any thing of Treachery , or Dishonour thou knowest against thy Lord the King , be faithful to bring it before him , that when need is , it may be remembred ; for hereby the Virgin Seed in time shall rise to promotion . Oh Esther ! maintain that Love and Favour which thou hast obtained , hold fast what thou hast received of that Love Pledge , do thou prepare often in thy Paradisical Mind , what may please and have influence upon thy mighty Sovereign Lord. Be sure to maintain all intimacies , for verily the Day is not only comming , but now is , when both Mordecai and Esther shall have occasion to set a work , the utmost interest they have both for themselves , and for a scatter'd Seed , with the great King ; to give sealing Power for Confirmation and Justification , in a wonderful way : As also Decrees to reverse and change , what seems so unalterable in the visible state of Things among the oppressed Captives . Here now somewhat of Wisdoms Book is opened , seek the right Eye Salve , that ye may plainly read these things , and make high and spiritual Use of them , that Esthers good Day may overtake you . March the 22th . 1676 / 7. In the Night , as I was waiting in my wonted solemn Retirement , what might further be administred . I was cast as into a magical Sleep , where I saw my self carried into a Wilderness ; where I saw only pleasant , pastoral Walks and Trees , which much suited with my Mind and Inclination there to walk ; where I found nothing to disturb my superiour Meditations . In which place I promised my self opportunity , as not willing that either my Name , or Place should be known to any , saving One. But while I was thus pleasured in my reserved state , I suddainly did see one , that was known to me , walking very strait and upright , with a Book reading in his Hand : He seemed to be as one , that would not look awry . But it was said presently , that this Person was a Spy : Then presently two more did appear of the Female Sex , both which did make a kind of Assault upon me ; but one of the Females was more fierce , and did give my outward Skin a prick , as with a sharp Needle . Upon which I called for Angelical aid to succour me , or else too hard they would be . Whereupon I was parted from them , and saw them in that place no more : A voice , saying , None here shall henceforth come , but such as can agree to walk with thee perfectly . And so the Vision broke up . The Interpretation . Some Days after I did further enquire into the more full meaning of this Vision , why such should so conspire against my solitary reserved Life : but especially that one , who was in my Eye of more value , because of a known Life of Truth , and Integrity ? I found this written upon my Heart , Their Eyes must for a while be with-held ; they will not you know , till ye can get the new Name engraven , as of pretious Stones upon your Forehead . For it was secretly whispered to my Spirit , that in some there might be a refined and spiritual Emulation , as in others a more Gross and Sensual . Both of which I had councel , and caution , how to walk with ; so as no occasion , of stumbling might be given justly to the gainsaying Spirits : Whose pryings were to see how we would walk , while in the Wilderness state . Out of which we were not to come , till our beloved Lord should bring us forth , as in another form ; wherein me might be known as those , who are to live in another Sphere , where neither the hissing Serpent , or biting Adder will adventure to appear in that High-way , where nothing which is unclean can pass . It is only for those , who have held out the Wilderness probation ; waiting in Faith , Love , and Patience , till the jubilee Year . In which the Ransomed shall go forth , out of their solitary Place into the New Sharon : where the Glory and Excellency of their God , as a circling Saphir-bow will be for their Defence . March the 23d . 1676 / 7. This Word spake with great Majesty : Behold I come quickly , hold fast that which thou hast . Upon which I considered what that thing was , which was to be held so fast . This Word then opened it self in great Force and Consequence to me : for I was in great suspence among the many Gifts received , what most primarily should be taken care of , among those things which were intrusted with me . Still my Spirit was harping hereupon , waiting for a clear Resolve , which this Morning was given to me , by a distinct Word passing through me , saying ; Hold fast that which is my Witness i● thee , as the Gift of Revelation and Prophesy : Which bind fast by the Girdle of Faith , or else it may be wrested from thee , for thou art not freed from the Serpent's Conspiracy . Who by all subtlety would circumvent my anointed Prophets , by mixing and casting in , what is not of my Spirits pure intent : Watchful then now be , least that high spirited Wine , which flows so readily from the eternal Vine should be either adulterated , or stopped in its flowing Source . Therefore from your holy Watcher take this following Rule , and thereby you shall be able to keep the Crown of anointing upon your Heads , in despite of the Serpent's Rage . March the 24th . 1676 / 7. To you then , to whom this worthy portion of Prophesie and Revelation is given , as what ye are to keep and hold fast , till your Lord shall come , it will be expedient to observe this Rule . Take this Councel that Elisha gave the Prophet's Widow , that had 〈…〉 all her living , Furnish thy House , and stock it well with choice Vessels of all kind , that are fit for reception ; washed and wrinsed with the scented Water of Life . Let no other Furniture be within the Mansion-house of the great Prophet , but set all in Order , ranck by ranck , and expel every other thing . Taking the Authority also to stop all of the nether sensual Springs ; and a way is to be found out to cut off those Pipes , through which the muddy brackish Water of strong scented Reason issues out . For if at any time , while this pure Oyl is running , this should happen therewith to mingle , it would be like that Herb in the Pottage , which made the Sons of the Prophets , to cry there was Death in the Pot. Therefore obey this Councel , when thou hast brought in all those Vessels , that have been tried as Gold in the celestial Fire of God's Love , Faithfulness and Truth ; then use thy Skill to suspend , and stench the Bleeding of that old degenerated Vine . Which when your Obedience herein is readily fulfilled , then to you will be given that Precious , Blood Ruby-Stone , that will eternally put a stop thereto . But at present all Care and Diligence is charged upon you , that a restraint according to your present Ability may be put , to all those sprouting Essences , which are contrary to the Paradisical Nature . Here is a Break for several Days in the Original . April the 8th . 1677. THis Word I was reminded of , as a Prophesie to be fulfilled in this la●t Age of Time : Rejoyce , O ye Souls , in what I am about to do ; which is to create new Heavens in your old Earth ; to change it into a spiritual Frame and Model , wherein the holy Ghost , that I will send down , shall evermore abide and dwell : Then shall ye bear the Name of Immanuel . Now it is to be understood what the reason was why the holy Ghost could not transform the Soul before into its first Original Purity ; which was because the new Heavens were not yet Framed : which do represent a Mind renewed , and a Heart purified . For that Scripture was opened to me , If Christ be risen in you , than hath Sin no Power over you , but its Body sinks and dies away . For till the Body of Sin be laid , there can be no assuming of a celestial Body , at least for duration . Then again the great Prince and Shepherd had another design to gather up holy , choice Spirits , that had lived in mortal Bodies , to come up after him , to make up the Mount Sion Church , in the invisible Heavenly Sphere . And those that have kept fast the Word of Truth in Patience , and have fought the good Fight of Faith ; if that they dye in the Warfare , they shall loose nothing of what they have so far wrought ; there is a Reservation and a Place for such , to perfect what is lacking . For , 1. Christ himself did not go out of the Body into the highest mansion of Glory , but he first entred Paradise : So likewise those , whom the Father hath given to him , must whether in the Body or out of the Body , make their first remove thither , to be fully made meet , to be gathered up to the Fountain-head of all springing Wisdom and Glory . A known Number here is to make up the Flock for this upper Fold ; whereof are the Patriarchs , Prophets , and Apostles , who are nominated to be Elders among that great Assembly ; who are moved out of Paradise to sit in heavenly Places , with their head Prince and Mediatour . To which holy Place there are some holy and perfect Spirits in every Age added , as Saints breaking away from this Principle . This now is a Dispensation of that Time mentioned , of a gathering in of heavenly Spirits to Christ , out of the reformed Paradise . But there is yet a fuller Time and Dispensation to come , that shall answer to the Ierusalem above , which is said to come down . Here is a Mount Sion Church to be gathered out from among all Churches of Men , by the preparing Ministry of an Elias Spirit , who is to make ready against the Lord's return from that solemnized Wedding with the present triumphant Church . Now what is meant by this Elias Spirit ? But such a Spirit as hath Power to transform and translate at pleasure . This Elias is not an abstracted Ghost , but is in Conjunction with a flaming Body of Light. This was that , which the Apostles eyed much in their Days , and had the Revelation thereof ; but it was reserved for the latter Ages . This pure abstracted ghostly Power did come upon them , and did great things through their own Bodies , but did not work to the height of a ghostly Body ; for then Mortality would have been over Cloathed with Celestiality : Therefore it was reserved for a future Season . This Apple is not yet fallen upon any one , but is growing to the full golden Colour , to give a full Body and Spirit to them : For whosoever shall eat of this golden Apple , shall be transmuted into a Body as of fine Gold. And so who shall first partake hereof , the Elias Spirit will soon operate , to translate them from terrestial Things . Then was this Question with me , But who of all Flesh living now shall this great Elias personate ? Or ever come his Day to see ? Many various Visions , and Prophesies , and many Persons tending hereunto have been , both in former and present times . But oh , dearest Lord ! when , and how , and upon whom shall this be accomplished ; seeing all so universally are slow of Heart to believe ? To know positively I dare not will , lest I should grieve the holy Spirit , remembring that Rebuke , which Christ gave when his Disciples asked , Whether he would at that time restore the Kingdom ? Who did not seem to be pleased , that they did urge the thing so closely . Which made me sober upon the like occasion ; though through the Vision and Revelation upon it , I had some temptation to encroach upon that , which is said to have the Mind of Iesus : which had its Times and Seasons , which waiting upon , great things might be revealed . And accordingly this Word , in way of Answer , sprang freely in me ; Go your way in that Measure and Portion of Spirit received , and wait as Elias under the Iuniper Tree ; which signifies a Paradisical Preparation : from which Tree all sweet Scents do flow , as the holy Gusts thereupon do blow . Which will send in that which will give a Rich and Pleasant smell to your God , in order to somewhat else . Oh , who but those that are of an Elias Spirit that are weary , and do make complaint of their mortal Terrestrial state , and would know a Transmutation , are fit for this which is here Prophesied of ? Then again this Word was spoken to me , That the great Melchizedeck King , who hath charge over the Houshold of Faith , doth design before his own personal Manifestation in the World , to depute and raise up some , who shall be as the Seven principal Shepherds : to go forth in the Power and Spirit of Elias , to turn the Heart back again of the vagrant lost Prodigal Children , to the Father of their eternal Spirits ; and thereby to reconcile the two different Principles : That the Enochian state may be revived for a free walking with God , by the Light of the one eternal Day , to pass in and out ; not making reflect on upon this course material Body , being supernaturally Cloathed upon with that , which giveth holy Boldness to appear in that most pure Sphere . Thus the Enoch and Elias Spirit are to arise upon some , who will mutually together agree to break through this vile Principle ; though it be with Mountains rending , and with Rocks breaking , and Earth quakings . All which make way , for the dividing from that low terrestial state to incorporate with the very Body of God. As to this query , The Spirit hath only to say further thus ; Do not you put far away this Day through Fear , and Unbelief , but turn into the mystical Paradise , and under the Iuniper Tree bemoan your disappeared Virgin Bodies ; which sweet unknown Solitude , attend for its Restoration . While you abide here the Angelical Powers shall minister spiritual Fare to strengthen you , for what is further to be accomplished by you . If you will hereunto fixedly wait , then also given may be the deep magical Book ; in which Wisdoms Spirit will make you Skilful in the circling Planets , appertaining to that invisible Element , which governeth all belonging to the New Ierusalem , with all its Inhabitants there . Now then as any shall desire in Enoch's and Elias's Spirit to break away from this terrestial Globe , let them faithfully Obey this deep Revelation , ● with the Councel hereunto annexed . April the 10th . 1677. As I was in my Bed , contemplating the unknown and invisible Orb of Glory , longing for a Body , with which I might have entrance thereinto : While I was thus deeply mufing , there first appeared to me a bright Cloud , which gathered it self into a round Compass ; then it opened into various Colours , wonderful Splendorous with numerous Stars : which were only discernible , as they did not so visibly appear , because the brightness did overcloud them . In the midst of this , did suddainly break forth somewhat like the Figure of an Eye , which did look terrible , piercing through all , with flaming Streams round it , which were transcendently glorious . Upon which I could not stedfastly look , till I had closed my mortal Eyes : which then for some space of time , I did behold , and then it vanished in the twink of an Eye ; then opening to see whether I could bear the glory of it , it did retire out of sight with this Word , What Flesh can live in this refining Element ? Then answered my Spirit , True , O Lord : therefore the destruction of it I would see , that I may come to live with thee in these New Heavens . Why dearest Lord , is this Crystalline Orb of Light , let down only for view ? If we may not partake something of the Nature of it ? How is it that we have been so long lodged out of the sight of thee in this remote Principle ? if it must still be , how can this vile Terrestial state be grateful to Spirits , who did pre-exist in thee before all Worlds ; coming now to understand what is their true Eternal Dignity ; to live in such lucified Bodies , free and unclogged of Corporeity ? After I had thus presented our deplorable Condition , through the sight and sence of what was in the Idea of my Spirit , I could not but move this Question to my Sovereign Creator , Why such a pure Spirit generated out of the highest and super excellent Matter , should unite with such course , mean , Corporal Forms , acted by a mortal , sensual , rational Soul , that governed it by the Starry Region ? To this deep Question , the Spirit gave this Aaswer readily , That the Immense Deity did hereby prepare high and worthy Ends , in sowing pure Spirit into corruptible Flesh. As first for its Probation , it cometh into such Bodies to exercise , and to put forth its Superiour Might , for Mortifying , and to correct and check all the natural Propensity ; which the mortal Spirit would tempt that which is Eternal , to joyn with it in . The which not yielding to , but maintaining its own Superiority , in curbing and suppressing all of the earthly part , God is hereby greatly pleased , and highly honoured . Therefore think not much , that for the present there is such incongruousness betwixt that which is Intellectual , and that which is Terrestial . That which is Eternal , may command and subdue all what ever is Temporary . Therefore be not ignorant of your own Spirits Soveraignty , but call up its true Authority , for the Spiritualizing of what would be clouded with Sensuality . For if you yield hereunto , and are overcome , then your Talent lies as dead and buried . And what account can any such give to their Lord , when he comes , who are thus slothful . Therefore that Parable ( consider of it ) about the Talents improving , had a very deep meaning : if you should not be faithful in the first stock of Life and Spirit , you must not expect that more high and full Trust , and latter Crop , both Ghostly Spirit & Body Celestial , will be given . Therefore be patient , hold out , and do the prese●t work of the day , and know your Reward is not far from you . Then was the Vision of the Holy Element to me opened , as thus , The bright Airy Cloud , which gathered it self into a round compass , and was mixed with flame Colours so subtle and pure ; this was said to be the Matter of all Celestial Bodies : and those innumerable Stars , which were veiled under the bright Cloud , were naked Spirits , that did ascend out of Bodies terrestial , into this pure Element , and put on Figurative Bodies bright and Aetheral , corresponding to the Nature of the Star-like sparkling Spirits , who did appear to be fixed in this pure Element . Then further , as to that Majestical Eye , which did appear so terribly piercing , it was shewn me , nay , the Spirit did plainly in a still Voice eccho in me , that from this pure Eye all distinct Sparks of Life did proceed , and did fly into mortal Bodies , according to the hour of Life , and did come piercing into the fleshly Womb , there to unite with a corporeal Spirit , which is naturally introduced from Adam's lapsed day . Then was a Secret whispered into that Ear , which open stood to hear , what the Spirit dictated so uear , saying , Hast thou not read that one Star differeth from another in Glory , and one Angel is more mighty and powerful , and greatly dignified then others , yet all of and from that pure Eye extracted . Even so further learn , and receive this , That in the productions of Spirits , there is great difference , some greater , and more deeply comprehensive , and intelligent , and strong to encounter with the averse matter , to which they are united . For know , this prerogative of Will , which with God , the Fountain of all Spirits is to be left free , is not here to be called to an account by his Creatures . Who gives Spirits successively to Bodies , according for what he hath for them more eminent and extraordinary work to act and do , in the lower Region of this World. Therefore God hath left himself this Liberty to give to one five Talents , and to another but two , or one . But if to that one , any shall be faithful to improve it , while he lives in this Body , doubt not but it is of very dear acceptation with their Lord , to enter into his Joy , though somewhat different according to the Spirits degree . Thus Abraham and Lot were both from a pure righteous Seed , yet Abraham's Spirit of Truth did much excell . And so ye may recollect innumerable Instances throughout all Ages , as Enoch , Moses , Ioshuah , Elias , who had answerably great Service to do for their God , though so unsuitably matched by Bodies ; yet such was the greatness of their Spirits , as they made their very terrestial Man to keep pace with their Spirits . Nay , such is the power and ability of an Eternal Spirit , through piercing into its original center , that it may attract and cloath it self with the inward Virgin Body ; which is the Matter of that pure Element , which thou didst see ; and so for Times and Seasons , the gross Nature sublimated and over-powered , may be as oft of this kind , as was formerly ; according to the might and potency of the Spirit existing in Bodies . As this was shewn in your Lord Jesus both before and after his Resurrection . Now what doth this Vision predict , but the cloathing of some great Saints with this pure Element . Who do often withdraw from the Corporeal Sense . Oh who can tell , What is here to be enjoyed , but such as do slide away from this vile earthly Climate ? The Seven-Star Planets will be given into their Hands , the Influences of which are all of pure Ghostly Inspiration , to out-set and overthrow the earthly gross Element , which so long hath prevented the Heavenly Community . Now then dive into your own Celestiality , and see with what manner of Spirits ye are endued : for in them the Powers do entirely lie for Transformation . From the fore-going Revelation , it was fully cleared unto me , for what cause pure Spirits , which did proceed from the holy Being , came to exist in mortal Vehicles . It was not for any Sin or Transgression , which they acted or did in the times of their pre-existency in any Etheral Region , as some do believe , being bare abstracted Spirits , without any Figurative Bodies . Only Adam and Eve may be considered as the whole Universe , and all included in them , as the representative Heads of all successive Generations , who were mortalized after their similitude . For which cause , Sin , and Curse , and Death enter'd , but none for Adam's Transgressions shall be condemned : for shall not the Judge of all the Earth do and pass righteous Judgment ? Shall any suffer for what they could no way avoid ? God forbid , as in Sin all Men and Women were conceived and born , so likewise in a Seed of Truth and Righteousness , which is invisibly introduced for to destroy and overpower the Serpently Seed , both growing up together , which of them doth obtain the mastership , doth remain in each ones Principle . The most wise God having laid in a sufficiency of Spirit , who in the days of Noah , said , My Spirit in them was tired out , striving still with them , so God will clear and acquit himself of all , that of this Nature can be charged upon him . Then further it was opened unto me from that Scripture , That as Sin hath abounded , Grace shall much more abound . This Grace was revealed in the Gift or Infusion of the Spirit of Christ , as the promised Seed of restoring Life unto Adam and Eve , upon their very degeneration , that they might not be as without God , in that corporeal Image , which they now were changed into . If the Eternal Word , which was from the beginning , had not been their Light and Life , and so likewise generative to their future Posterity , they had been in the same condemnation with the fallen Angels , but the Eternal Word did even then incarnate himself for their help and recovery , and to save them from sinking into that horrible Lake , which the Serpent had prepared for them . Thus did the Eternal Love immediately move towards them , to free them out of the Dragon's Power , whose design was to make them of their own Hierarchy , in their Princely power of Darkness , out from which the Lamb of God did redeem them . Who from the Foundation of the World was the Salvation of God , so still going on to the Ends of the Earth . But while this new thing sprang in my understanding , which seemed to differ from what I had formerly received as Truth , I besought the Lord my Teacher , to answer this Objection that was raised thereupon . That if so immediately upon Adam's Fall , the Eternal Word ( who is the new Birth-Seed ) did incorporate with Eve , whereby power and ability were given to bring forth wholly after the Spirit ; how was it then that she should and did bring forth after the fleshly Image , as appeared by the first Man , which she brought forth in the wrathful Property first awakened . In Answer to this , I found Light at hand to resolve me , As thus , it did not seem good to the Wise Creator to obliterate , and so presently to wipe off the Stain , with which they by the act of Disobedience had blemished themselves . Some marks of Displeasure the most Holy did still include them under as a Terrestial Body , and to bring forth in Travel and Sorrow , what should have been by Magical Power , and Joy , 〈◊〉 Celestial Angelical Forms : but now as the effects of disregarding the Command of God , they brought forth a mean and despicable Image , according to their own Likeness . But then I further queried , but this Corporeity might have been Sinless , 〈◊〉 Original Righteousness was also infused , by the immortal Spark of Life entring in , to incorporate with the outward Elementary Birth . That Spirit which had so pure an Existency , and was in free Liberty , should come into a necessitated thraldom as in Cain was manifested . As to this I also obtained Satisfaction , that Cain had the Eternal Light of Life with him , that did fore-warn him , and convince him of the end and danger of Sin , and that he was under Probation , and that the Serpent had liberty still to ●●●mpt a new sutably to the Condition he w●s fallen into . Who had an absolute Liberty of Will and Sufficiency of Power to stand his Ground , as God said to him by way of Reproof , If thou dost well , shalt not thou be accepted ; but if not Sin lieth at thy own Door . Which plainly doth declare , that Cain should not have yielded himself Sins Captive . So that in all Temptations , you may know whither to fly , even to that eternal Word within you : who is mighty to Save , who Is and Was from the Beginning , the First , and the Last , Visible and Invisible , Deity in Humanity , and Deity out of Humanity ; all making and tending to the fullfilling and Manifestation of the Mystery which hath been hid in the Trinity . Which Arcanum will be daily revealing in this latter Age. Then arose a further Query to be answered , If Christ as a Seed of Life was infused into every individual Birth throughout the Line of Terrestial Propagation , whereby a Sufficiency was found to bear down and overcome , what the Serpent had introduced of this Venome and Sting of Sin add Death : What further need was there of Christ to assume a Body and to be proclaimed in the World as a Personal Saviour by and through the offering up himself a Propitiatory Sacrifice for Sin ; If it could have been expiated by the Production of Internal Light and Life , thus originally Springing according to that Scripture , Christ the Light of every one that cometh into the World ? As this is a weighty and considerable Question , so resolved it shall be from That , which seeth into the first Ground , of what cometh to be manifested in time . Now then for these Reasons it was expedient for him , who was nominated the Second Person in the Trinity to be exhibited in a corporal Form upon this Account . First , To declare the possibility of bringing in and acting forth an everlasting Righteousness in ●rail humane Nature , which every way was beset and assaulted with Temptations from all dark Powers ; which from their evil Center did conspire to overturn Truth and Fidelity in this Immaculate Lamb ; for had the Dragon prevailed upon him here , Mount Sion and the Heavenly Ierusalem should never have been revealed . Secondly , Then again for this Cause , Christ was to be manifested in Flesh in God-like Power , as very needful to become that great High-Priest , to attone and make expiation for the Sins and Defectiveness under the first Covenant , which was given in Paradise ; all since having sinned after the similitude of Adam's Transgression . The holy Seed in them being weak , through the Body which is included , and falling under the gross Element : which hath and doth in some much more then others , choak and smother the Life , and doth greatly cloud and darken universally this pure Light whereby the good part doth rarely get the Victory in any , till they attain to a good degree of Illumination and Purification . For , this Spring of Light doth get through but by degrees : for tho in it self its of great Potency , yet need enough there is , for Sins committed in the times of Ignorance and Minority ; before the Spirit comes , to make the Soul understand it self , from whence it is relapsed : I say , for the Remission of these Sins past through the forbearance of God , not less then such a Sacrifice was your Jesus for you to become . In the Third Place , Then as Christ fulfilled all Righteousness in his Humanity , for an Example to his fellow Breathren , so they might come to the unity of the same perfect Life , by the same perfect Spirit , which was in him through the dying Life . For thereby your Lord Jesus obtained a super-additional force and power of Spirit to give , and shed abroad into you , for the working out a full Liberty and Salvation . For seeing his pure Life-Seed was under oppression , he also came into a Body of Flesh , to relieve and free it from the Bondage of Sin and Evil , and also the very Mortality antecedent thereunto ; according as it is written , delivering them , who through fear of Death , were all their Life-time subject to bondage : Which no way could be effected , but by Death destroying Death . First in the humane Figure of your Lord Jesus , who hereby shewed you the way to do mystically , that so thereby you might escape the Second Death , through the Resurrection , which is said to quicken Mortal Bodies . Fourth Place , Now then further consider , that th●s was the very great and primary end of Christ coming into a Body of Flesh to transfigure , and to shew the way of Immortalizing of it , as he did his own after his Resurrection , when he ascended into the Kingdom of his Father . Then this was also noted to me from hence that had not Christ come down into a Body , the highest Saint could have attained no higher State than Paradice : though endued with all the internal Excellency from the Word of Life , as a Seed incorporating with it . For their highest dimensions was Adam's Paradise , beyond which Region neither Patriarchs nor prophets did arrive before Christ's appearing in the World. Therefore you see Christ imbodying himself in a Terrestial Form brought forth many considerable Advantages , if they may now be considered of by the wise hearted , so as to wait and expect the fruits of that additional Spirit , that is some degrees higher , than any Seraphick Flame of Light. Believe it , and know it , that this Breath of Fire breathed and sucked in , will melt away all your gross Metalline Corporeity . April the 18th . 1677. The True Shunamite As soon as I awaked in the Morning this Word spake in me , What is to be done for thee ? Wouldst thou be spoken for to the King ? This Word I pondered often upon , what should be the meaning hereof , and for what intent it did so speak . Which after some days was thus resolved , that such who signatur'd are with Spiritual Generosity and Largeness of Love , answerably to that Shunamite , who was so careful of Elisha , as to provide for his Entertainment ; even so grateful would Christ the true Spirit of Prophecy be unto them who have such a Proof of Love and Esteem for him , as to furnish out a most holy separate Place , for this Prophet still to turn in into . First then it was given me herefrom to observe , that this Shunamite , as she did understand him to be a Man of God , gave him great Reverence , and would not lodge him in her own mixed Family ; as judging none there worthy of his Conversation : and therefore did on purpose build a place of Apartment for vacancy , that this holy Seer might have opportunity for enquiry with the Deity : Therefore she took care he should not be disturbed . Then further this Word came unto me , as not only for Council , but for Information : that Knowledge was taken of such a true Shunamite , who was in Council with her Eternal Mate , that had prepared according to this similitude , for this Spirit of Prophecy , a most holy inward place ; with a true Spiritual furnishment , of what was necessary to tempt this true searching Seer to take up here his abode . Then was it shewn me , what I did not know to be in my self so clearly , thus figured out dstinctly by way of Allegory . First a new Edifice on purpose was framed by the wise Master Builder in us . Then a Table-Heart , in which the Law of Love was written . Then a Bed for to give ease and rest to our Beloved , that he might not be as a wayfaring Man. Know this in each of us , so furnished out as his own home , where we might retire to him in the Light and Spring of Understanding . Which is the Candlestick and Candle fixed in us before-hand , without which no comfortable abode for this Prophet would be in us . Then again , the Stool signifies a quiet fixation with us without weariness , a blessed contentation . In that there is but one Seat , it shews that here is an excluding of all other out of this Place . The Elisha Spirit admitteth none to sit with him in his Lodging : for this sitting or waiting posture is proper for the Spiritual Diviner , that night and day may minister hereupon . Upon this I did receive an approbation or Sealing Word for good Hope and rich Consolation to us , who could witness that large generosity of Spirit in Love to this Prophet , before whom we are called to stand . Who did put indeed and verify this Question a second time unto me , saying , What shall be done for you , who have cared all this Care for me , in giving me a place of Apartment , where nothing might mingle with me ? Tell me now , what I shall speak on your behalf , whether to the King , or Captain of his Host ? The King here represents God the Father , the Captain your Lord Jesus , the Elisha Spirit , the Holy Ghost . Either of them both can be heard at all times . Therefore , see that ye be free in Humility with your Prophet . Now having such a Grant made to me , I consulted how to act the part of a wise Shunamite ; though I could , and might take herefrom great Liberty , yet I am taught to weigh all my Request , that nothing rash or unadvised may proceed from me . Oh my Lord and great Prophet , I cannot compare with the Shunamite in all things , who said , That she was in her own Land and People . But we may be said to be on some account , as exile Captives , while living in Elementary Bodies , also in a Land under Babylonish tribute , which is very grievous to the Supernal part . Who knows its own true Nativity , as seeing through the Glass of Eternity , what we once were in pre-existency . But now as existing in Forms of Mortality , it cannot be said , that we need nothing further , in the highest degree of this Terrestial state . Therefore in blushing Fear and holy Modesty , I did declare the Sense hereof to my Prophet , If now my Lord will speak for this unto the great and mighty King , and Captain of the Lord's Host , that we may have release out of all Babylonish thrall , and be brought back again , to our own People , to dwell in the Heavenly City . What greater express of kindness can be compassed for us by the Prophet ? But the Spirit of Elisha replyed to me , There is yet a greater thing then this , of which thou hast made no mention , that must go before it . Which is the one pure Elementary Birth ; for that which is born from beneath of fleshly Corporeity , can never be gathered among those Celestial Denisons , till immortaliz'd with pure and Aethereal Bodies . Ah my Lord , if so , what hopes can there he for us , who are so united unto this out-Birth . Then said the Prophet , Be quiet and still , and after a while this pure Birth , that is all of Spirit , may freely Spring , in which you will pass , where you so much long , and desire for to dwell . But then this was further revealed , that many would be the cross workings of this Worldly Element , therefore very wary we must be to avoid all Minglings with it . For we stood here upon a very nice point , therefore know , and be only conversant with this God-Man , from whom is diffused , that which is of pure Birth Impregnancy , that will excell in Perfection all of former Births . Yet said the Prophet , consider further this , If you do attain to this Birth , know while ye are in this Principle , it is not out of all danger . Hazards do attend it , as in the case of the Shunamite , while but in the Childish state . The Four Elements may specially be in strife against the Life hereof , when the Elisha-Power may be with-drawn away . Therefore keep up all Love , and sweet Correspondency with this Spiritual Prophet , that ye may a Refuge have , in whatever may happen for present or future time , or may fall out upon you ; making use of this his great Friendship at all times , when need doth require : who hath a reviving Breath for Life still to inspire . So then according to what hath been revealed herefrom , do you make use hereof in a wise and understanding Spirit . April the 20th . 1677. I did see a Vision , which was thus presented , as the form of a Hand , which seemed to be grasped very close : out of which sprung a living Creature , peeping through the Fingers , and so by degrees did quite break through the Fingers . First appeared the Head , as in the Likeness of a young Dove ; but the Body was of the colour of a Ruby , having Wings and Fire-sparkling Eyes : which as soon as it got through the Hand , it mounted away as into the Air , where I saw it no more . This thing seemed very strange to me , and for some days the meaning was concealed , having other Ideas intervening , wherein my Intellectuals were exercised . But this being brought to remembrance , there was something considerable to be understood from it , as by the Spirit of Wisdom and Light was made out very significantly . The Interpresation of this Vision . As first , by the Hand , which represents Strength , Power , and Activity , as when God is said to do any marvellous or unusual thing , it still goeth under the denomination of his Hand . As it was upon Ezekiel , when he was in the Visions of God , his Hand was said to be upon him . And again , The Hand of the Lord is nor shortned , but said to be stretched out as a strong over-spreading Hand . Therefore after the similitude of a Hand the Creating Power doth go forth , as in Vision it was shewn thee , what in time might be effected . Then this Question was put to me , What now dost thou believe that living Creature to be , which was so wonderfully formed in the Hand ? Ah my Lord , I do make no conclusion hereof , I wait singly to participate of thy Mind , whose sweet Voice and Sound I through thy Grace am learned in , and do hereunto attend . Therefore speak my Lord yet again . Then did this Word pass through me , after the manner of a Spirit 's Speech , saying , The Living Creature , which did break away through the Hand , doth figure out that which is of great import , as namely a Cherub Birth . Whereof the Elisha Spirit hath Prophesied should be brought to pass , where the least expectation might be . As in the case of the Shunamite , who was strangely surprized , when the Prophet did her greet herewith : Even so unexpectedly will the Earth be blessed with such a Birth , that shall be hatched under the mighty Hand of Power : which will ascend straitway to this Mountain high . And it was further hinted to me , that as I could not see nor understand any matter contributed , to be the substance of this Living Creature ; so it must be here . Which as I was considering of in my self , that Scripture was struck upon me , It is the Stone , that is cut out , without Artificial working , or known matter . Therefore said the Spirit , so consider of it : this is that holy Breath , that none indeed can tell from whence it comes , nor whither it goes ; it resteth upon whom it self willeth , and there contracts incorporeal matter ; that so a Body Cherub-like may go forth from under the overshadowing Hand . Know of such like the New Heavens and Earth are henceforth only to be furnished withal . Therefore for certainty that Word will be made good , Behold the Face of all things will renew . But how ? No otherwise , but by the Powers , that shall go forth from this Cherub-Birth . That when once got through will numerate , as those mighty Angels of the Resurrection ; who will be of great force to pour out the Vials of Wrath upon the Dragon and Beast , Who hath had his Root and Seat in man's inward part , and there hath made all the defilement . Therefore Vengeance upon the Beast will be ere long taken , because he hath been so mingled , not only with gross Sensuality , but also with the Serpently Property . That all now , who are herein found , who are designed for the Kingdom of Heaven , must suffer under the Violation of this blest Birth , whose rising will be the fall of what is Fleshly . For saith he that maketh all things , Yet once more an End is come of all Flesh before me . A New Creation is to succeed out of , and from under the hiding Power of the Almighty Hand , in such who now cloathed are with this present Creation , in such rough Beast-like Garments , whereof they are ashamed . Therefore it is that such mean perishing Coverings , which are not so much as Moth-proof , they do seek to make comely to each Mortal Eye : but here is a Birth of another Nature and Consistency , that neither needs , nor will accept of any of this vile matter from the grosser Elements ; knowing well , that course Linnen , which is spun out from thence , will no way become such , as must pass into that City : Which is so bright and clear ; where nothing is worn , but what is Aethereal and trausparent . The Light there is such , as soon makes a discovery of what is contrary . Then said my Spirit , Ah my Lord , thou hast spoken of great things to come , happy is that Age , who shall see such a Birth-day as this . But this question , my dear Lord , resolve to me , which is this . What hath made this Spiritual Birth thus long to stick in the World ? Ans. Because this out Birth by way of Natural Generation , hath now had such a long circling Life , in the deep impression of the Stats ; that it is rooted as a strong Oak , that would give way to no other , but to the flaming Ax of this Birth of the Spirit● Which by reason of long custom , and habit is grown too stubborn and strong , for the young plant seed to deal with it . It meeting with many disadvantages , both as to place , and Persons , and constitution of things in and from this Principle . That so it need to be no wonder , that this Birth find such difficulty in any for to get through : But this old oaky Birth shall not be only lopped by degrees , and the root of the matter left still to spring from generation to generation , in those who are allotted for Redemption . No , know you , Jesus will not have it run by natural Course to the end of Time. Thus his Trumpet hath already sounded to awaken some , that did as others sleep in the dust ; who are risen to a better hope , seeking to be cloathed with immortal Robes . To such , as first do look , and do keep close under this hand of power ; this Cherub-Birth will appear , and then let not such fear , that their old terrestrial Birth shall their more superior and heavenly Image outwear . The wise in heart are given to understand these things , who are diligent to enquire , when this Birth will be perfected . April the 22d . 1677. About the break of day there appeared to me , as upon a Mountain , a stately building of great fortitude and strength ; it was compacted so within it self , as nothing by many miles could come near to it . All the scituation of it was green , and pleasant , but the ascent to it was so high , as it seemed impossible for any to come up thereunto , who had not the Wings of a Dove . Neither could I discern any Road or Path-way thither . After the representation hereof was passed away , leaving much thoughtfulness in me , I had for that present time this word given to me . That this separated Building was called the City of strength . Some three nights after , as I was in a slumber , this high Mountain appeared again : and I saw two Persons beckoning out of that place to come up , then I attempted to ascend or to walk up to them ; but found my Corporeity so weighty upon me , as I could not by any means , at that present make up thither : which caused great anxiousness in me , for my will was very earnest to make up to that desired place . April the 23d . 1677. A further Discourse upon this high Mountain . Upon which I moved my Lord , who was nigh in Spirit , why such inviting Ideas should so attract both Heart and Eyes ? and yet no might or power to come up to that holy Mountain , upon which this glorious City stood : which would be strength and fortitude from all sufferings and evils , which while below this Mountain , we are ob●oxious to . Upon which complaint the springing word thus said , how is it ? that thy soul is hereat disquieted , that thou canst not possess so immediately , what is made known to thee in Vision and Prophecy ? The ground hereof is known to Wisdom , who also will satisfie thee , why this cannot yet be attainable . First consider thy present Existency , that it is in a very low degree , inferior to the Angelical Sphear , nay hardly meet for what might be enjoyed in the Paradisical Orb. That pure leavening Unction hath not gone through Body , Soul , and Spirit , so as to change throughout into its own Nature , which hath hindred you : For nothing of corporeal matter could ever thither up ascend , though the Will and Spirit put forth with great earnestness out thereunto . But then again , be it given ye to understand , that this presentation doth signifie the reviving the remembrance of what hath been prophesied in foregoing Ages . For Similitudes will go before to usher in the real thing . The Preludiums of which have so long slept , that some fresh warnings hereof will be given to them , that wait for and believe in their day , to see the Kingdom of God in its height of glory . As this City is a true figure hereof , which seems yet to be at a great distance from this low World , as to its mighty height . Which is a Confirmation to that old Prophecy , the Mountain of the Lords house is established above all mo●ntains , and thereto will be the flowing of Dove Spirits , as to their own habitation . From hence , a sweet and fresh Manifestation , by way of a renewed Prophecy , did open from those words , That it shall come to pass in the last days , and which thus spake : That the Lot of this fulfilling Prophecy might be witnessed by some in this Age. For which end , this Transient Vision of the City was shewed , for to quicken and revive the hopes of those , who were Mourners to see themselves remote herefrom ; because of the wonderful distance , and height in the situation thereof : which caused such anxiousness through their own insufficiency to reach up thither ; as not seeing any possibility to come to God's Holy Palace , where only was our hoped for freedom . But while I was in this demur and fear , a swift Messenger from this high and lofty Place did reach out his hand to me ; and suddainly this House , which was so far off , was now to me as nigh . For I did see it pass by me , as in a clear Glass-case , as if it had run upon a Chariot Wheel , so swift that I could only spy through the Glass , a light transparent Glory : Which left me in no little Concern , because not taken in hereinto . But that word was spoken presently for support , Thou canst not follow now , but shalt afterwards . Then did the Comforter commune of these things further unto me , revealing the mystery of this City , as to its consistency . It s Building is of a threefold quality , as to the making out of its glorious Variety . The first foundation-matter was all Saphire-like , of such virtue and clarity , as it extracts the Jasperstone , and so consequently the the ghostly Ruby , of which three this City is compacted . And is exalted above all degrees of created beings , that none can come to dwell here within this deified place ; till a high Chymical , Virtue do proceed from each stone in this Building , for a separated operation . For these stones will attract only out of the Soul and Spirit , what is their own ; Therefore expect no less then three baptizing fires to pass upon you , before ye can be Inhabitants in this transparent City of Glass . The Saphire , which is the Fathers fiery Property operates in the Spirit of Salts searching quality , to find out all corruptibility . Then secondly Christ the Jasper-light sends out his warm fire Blood-stone , both to purge , cleanse , and heal . Then the third dispensive Power will let out , such a flood of Oyl , of his own high persumed Nature , mingling all through the foregoing Celestial fires in a blessed light flame , as will burn away the first gross Elemental Matter , which hath prevented the Spirits ascent into this Mountain of the Lord's House . But however , draw you near to the foot of this City-mountain , which while ye fit therein waiting , this very Mountain may melt , and before you bow . And this City , which is called everlasting Righteousness , and Strength , will through its pure constellative virtue exhale and draw you up into it self . Where ye then ever will be with the Deity in Berill flaming Bodies and Spirits , according to the ghostly Purity of might , as those who are ready for this spiritual and suddain flight . April the 26th . 1677. As I was considering of the openings which I had , of that Vision relating unto the Cherubim-birth , which was hatched under the Hand of the Power : This Query arose in me , how the Spirit of this New Creature was sustained ? And which way it could draw in that food , that constituted it to be of that strength and excellency of Body , and Spirit , that it could mount away , as a Dove into an unknown Orb ? Ah , my Lord , what manner of Birth is this ? Shall such a Birth ever be known to have existency in this terrestial sphere ? Sure such a Birth is only meet to be Born , where is a pure and unmixed Element , which may not be in strife against it . For verily it is hard and very difficult for such a Birth to be nursed and brought up to perfection , where all things work cross , rising up against it . Because it is a strange Child that beareth not this worlds Image ; as for example in our Lord Jesus , his Birth being extraordinary , and marvelous , so soon as it was but noised abroad , Councel was taken for to destroy him : nay he had much ado to live out his determined time ; but as he preserved himself by his inward virtual Body upon every storm and assault . The world that lieth in the evil of darkness , could not bear such a Light to live amongst them , whose life was that which did reprove them ; Therefore it is no needless question to ask of the most high Wisdom , how in this Age such a Birth may be succoured and sustained , till it hath got a body of might and fortitude , which no weapon can destroy or hurt . The resolve must be fetched up from the deepest of all centers , as it is a matter of the most primary consequence to them , who have such a Birth in such a dangerous Principle for to bring up ; a Birth which is from the power of the overshadowing hand . Hence then for satisfaction to this Query , saith the all knowing Spirit , be it given you to understand , That every Birth of what kind soever , brings along with it , through the wise Provision in Nature it s own nutriment . That which is of corruptible seed , hath what answers to it , of its own perishing Quality . What feeds on flesh , either as to its fleshly mind or body shall suffer loss to purpose ; though all the care be to prop and nourish it to make it a well favoured piece of mortality . Which to the most holy is a strange Similitude , which he hath no delight to see , or know his own any longer in . Therefore he inciteth and calleth to look after another Birth , that may be all of Quintessential matter , of the very Nature of the Deity , such a pure thing may have corporal humanity a while , for its visible case . As your Immanuel had assumed , as the garment of Sackloath ; in which he humbled himself for the sins of the world , and for that end sacrificed it : Who , though he took it up again , it was for the manifestation of greater wonders by it , through various changes , which it was made the subject of . For in that sometimes he was known , and then again in such a figure unknowable to them , who were daily conversant with him . Who after that the pleasure and design of the Father was in that body finished , then the power of the inward spiritual body was manifested to anatomise the visible humanity , for that was not to pass into the Heavens . From all which learn we to discern , where the Christ like birth with his spiritual body is , though clouded with a corporeal figure . And that ye may not be mistaken , take these special signs , to know where it is truly fixed or impressed . First then know , this overshadowing hand , through which this birth doth spring , incompasseth only , what is Paradisical ground : there it drops in , its golden seed . This ground in its true native Virgin pureness , must be separated from the common cursed matter , of what produceth the earthly birth . These two different soyles are to be found in the first Adam's generative off-spring , but it is so mingled and overrun with the dark muddy element , that great care , labour and painful industry is used for its recovery out , by the wise and learned Spirit in the heavenly Chymistry , rightly to prepare for this holy Birth . Which will be easily known from the course and rudimental , that is in the image of the earthly . For first , here is a pure conception , as from the high and pure radical infusive Spirit , that quickens the Virgin soil , and so cooperates it into a spiritual Body , that it may be all of one , and the same pure , clear , undefiled , subtile matter with the quickning Spirit : that you may know , what that is , which contributes to the Christ-like Births , wherewith it will be one and the same , that it may degenerate in nothing , from the first perfection and pattern of his Life . But only this heavenly man may be excused , from that personal suffering in the tragical part , as an outward death . Which will not be required upon the same account , having finished the mystery of the mystical death , through this Birth taking place , and bearing dominion over the outward . But now to resolve that Question , What this Birth that is from above , which is coagulated into one unmixed matter must live upon in the house of humanity . Which for a time it must be brought up in , as Christ himself was , and tempted with the evil fruits , that will be daily proffered from the market of this world , but yet in no danger , though in minority . For it is left under the guardian Spirit , who warns it what to abstain from ; whose nature and composition is of such heavenly essentiality , that it inclines naturally to obey the Paradisical laws . Which is the second character of this New Creature . Then again in the third place , while but in its Infancy , it will suck of no other , but its Eternal Virgin Mother ; lay it to any other , and it will be sick to Death . And if at any time contrary Food is forced upon it , it doth presently Vomit it up . Then when grown to a further degree of strength , not only the pure Milk of Wisdom , its Mother , those living Precepts of her Word , but the very Body of the Deity , which is the spiritual Flesh Christ spoke of , and the Blood the Milk of the Word . But when come to that Age , as to be able to take and feed upon that Body , that is extracted out of the very Being of all Eternal Spirits , of what kind must this be brought forth ? but even such a Celestial Body , as Christ told them , could never taste of Death . For as he did live by the Father , by feeding upon the very power of the God-head . So likewise that Birth , which was of this extraction , should live eternally , by feeding it self upon his divine Flesh. Your Fathers , saith he , did eat Manna , and are dead , but I the Bread of Life will sustain you , and thereby immortalize you , if ye henceforth do feed upon no other , but me the Tree of Life . It was further revealed to me , That the Mould and Paradisical Matter was found in us , and brought out of all dispersions into one holy lump , formed and quickned by that pure azure stream or breath , which did present it self by way of Vision . And this in process of time might come to be no less than God manifested in our fleshly forms of Corporeities ; therefore let us be careful and watchful over it , and to hide it under the sheltering hand of the everlasting power ; forasmuch as it is enclosed with a terrestrial form , as its house , where the light of the Sun , Moon and Stars of this Visible Region did break in , and thereby would assume a government over it : which might bind , and keep it under , as upon the outward elementary Spirit . This was my fear and jeoperdy . Concerning which , the everlasting Comforter did satisfie me , declaring , This was a free birth , not subject in any respect to the rudiments of this world , because , that nothing of these essences did therewith mix . N● depravity in the Nature of sin was here infused . Therefore this Birth may stand upon its royal freedom ; for to be born free from sin is a great and mighty thing . Therefore know your New Birth-prerogative , and come not under the power of what this holy inspiring breath is come to set at liberty from . For the true Heir is a Son of Liberty , in bondage to nothing , when once he comes to know himself , he will then assume that Sovereignty , which shall make the corporeal life bow unto him . Nay , as this encreaseth , and grows up to its princely greatness , this Land will be too strait . For out of Egypt God will call this his Heir , through all terrestial Walls and Gates , to come up unto that free City , where the Trinity in Majesty will give out their sealed Commissions , for what this Birth of might and excellency hath further for them to do in this low Region . For that which hath been , as the high builded wall of Perdition , betwixt these Principles , and the Mountain upon which the New Ierusalem stands , by such strong Angels as these , you shall see broken down without tool or weapon ; and passage made , which the Eagle Eye of this Birth will spy , and will be so skilfull , as to know its way through the cloudy Air , to mount Sion Hill , the mystery of God in both Principles to fulfill . April the 27th . 1677. In the Morning after the Doctor had prayed , I awaked and sunk down into the center of Life . And there appeared unto me a pure azure blue stream● which was said in me , was that Spirit and Breath of Life , that must put the grosser Element to flight . Then it was further opened to me , that from this perfect thing , would go forth an enriching Mist , that should renew the face of all things , in such whose inward ground was measured out by the Golden Reed of the Spirit . Then was further shewed me , the twofold nature and property of this Breath : That as it could quicken and be a seed of Life in matter meetly prepared for it : So likewise this Breath would extinguish that Life , which worketh in contrariety against it . According as it is written , Oh Death , I will be thy Death . When all conclusions be tried for the expiation of the earthly birth , there is no other , that can so eternally anatomize it , as the Body of Sin may be said to cease , and not to be , but by the Spirit of the Lord , blowing upon the fleshly form of it , which seemeth to be so goodly . Verily this Life hath been too hard for all other weapons , that have been tried upon it , since the full outward death could not conquer this Life of Sin. As Christ told the Iews , if they did not believe on him , as the resurrection of another Life , they should die in their sins . So as the mortal death cannot quit from that second death which follows that corrupt Birth-seed , which was not in this Life demolished . But then from hence , this doubt will arise , Who is it , that hath left this Testimony behind them , of all past Generations , that before the mortal death did overtake them ; they had first cleared themselves of that vile and corruptible birth of sin ? Sure saith the objective Spirit , if this be strictly examined , how few , or scarce any will be found , but did mortally die , before the inward body of sin was totally expired . If so , how then could they immediately pass , where nothing , that ever was of the polluted Nature of Sin , could come in . As to this obscure and deep Query , of which I my self with others , have been universally ignorant , as not finding out the several reservatories , that Spirits did pass into : The letter of the Scripture not opening so positively , what relateth hereunto , as plainly to determine this doubtful matter ; But it hath been kept dark , in the foresight of the most holy wise God. Who hath left himself free , to give the key of the knowledge hereof in what Age , and to such in that Age , as shall be worthy of such secret . My Spirit hath been often solicitous with the Lord for this thing , as in case my Body might● break from my superior Spirit , and the Mortal part die before the evil essences , which are called Sinn be extinguished , as to their very originality , then into what Orb shall such a Spirit enter ? that may be almost but yet not quite got free from every relick of sin . The Key of this unknown Door was hereupon put into the hand of my Guardian Spirit , the mystery hereof to unlock , that this great secret might be revealed , and that hereby the Elect might be undeceived . Who have nothing less believed , but that though they should not come to see , and feel sin finished , through everlasting Righteousness coming in , as a Conqueror : Yet whe● got loose from this temporary life , they should strait ascend into that principal City of the great King. Which was once my belief , according to that tradional manuduction that I was under . But since of meer great and unparalled Love , another deep is discovered , from out of which a sure and pure word of Revealation hath sprung both as to this and other Obscure things . And that the opening of this Truth might not go forth only in the authority of a private Revelation , when indeed there is need enough , for all Spirits to be tried , that do take this Covering . For this cause a Scripture foundation was given to confirm and ratifie , what was so freely inspired into the mind . As first that word was given to me , to consider of , as in the 14th of Iohn 2d verse , In my Fathers house are many Mansions ; if it were not so , I would have told you , I go to prepare a place for you , and when I have done that , I will come and receive you to my self . From which words , it was given me thus to understand , that by House the Spirit doth signifie the Locality of God's invisible Kingdom , that hath various Regions , for dwelling places , as it is said , there are many Mansions , in which are degrees of Glory . Solomon in the mirror of Wisdom had an account thereof , when he had built that Magnificent House and Temple for the Most High. Which made him as in a Spiritual Extasy cry out , The Heavens of Heavens cannot contain thee . So it is said of our Lord Jesus , that he ascended up above ALL Heavens . By all which we may conclude , that there are degrees of Heavens , and yet all within the Celestial Sphere . For Adam , before he had awakened the sinful essence , was an inhabitant in one of the Heavens , which had the Title of A Paradise , because of its serene and fruitful soyl . But yet God's local Habitation was not here , but he sent forth his influencing mist ; and here did with Adam and Eve frequently commune , while they were undefiled : but they being once found , in the depravation of this purity , this Heaven could not bear their corruptible Image , for the worm of mortality could not here live . Upon which God said , Let them out of those Mansions , that are near to me : let them be driven out for the present . Therefore let this suffice from the Scriptures themselves : not to mention those particular Idea's and Manifestations , that to some it hath been given to see these several Heavens ; which upon others cannot be imposed for to believe , who yet have not those anointed Eyes given to see withal . But surely there are some standing in the figure of the Body , Whose Spirits have roved to and fro , to see these several Mansions , with Spirits of all sizes and degress , who are herefor designed ; Only hereout excluding those , who are for the Dragon's Kingdom . Who do pass away in a reprobate sense out of the Body . Those left-hand Goats have no portion within these Eternal Gates : a deep Gulf is fixed . It is only of the Sheep and Lambs that I am to treat , who have found out this new , and only Life path-way . Who though they are not come to the top-stone of perfection , before they see the dissolution of the body ; Yet having attained to a good degree , they may come unto the very next Throne Region : and there awhile stay , till they have drawn , and assumed a heavenly clarity , that is such an Essential Body , against which no exceptions , by the highest Courts of Dignities can be objected . These now are the highest degrees of those , who before Perfection be wrought , do cease out of the Mortal Body . Then again there are of a lower degree of growth ; Now what reservatory is there for them , who may be but young in the New Birth ? As to this , it was clearly imparted unto my Intellect , that such did enter into a more inferiour Mansion than Paradice , for that was too pure and serene for such . Therefore a lower degree is prepared for them , till they do attain to an Increase of the Divine Nature . They want not here their true Pastoral Teachers : for the Spirit of Christ is every where with his own . Therefore it was said , that he went and preached to the Spirits in Prison , that were disobedient in Noah's days . For should all the old world have been cut off at once , and sealed under a final condemnation , the Attributes of God's Love , Mercy , Goodness , Truth , and Long-suffering would have been obliterated : wherefore he must have yet had respect unto such after the dissolution of their bodies ; as had a sense in them awakened , for compunction and sorrow for what Evils they had committed in their Bodies . To confirm this , that we might not be altogether out of hope for such as may die in the first beginnings of Regeneration it is given me to declare that if these pass out of the Body , such cannot go indeed immediately to God. For such will find it otherwise : they must wait till they have got somewhat more , then what they went out withall in this world ; and then shall they be admitted to see God. Surely there is a Provision made , for a perfect Salvation in another Principle , besides this . For which we have that word in Peter , 1 Pet. 3. 19. by which also he went and Preached unto the Spirits in Prison . Also these words seem to speak fully to this 1 Pet. 4. 6. For this cause was the Gospel preached to them which were dead : which generally is applied to such as are living , and yet dead in sins . But by the foregoing verse , it concerns the first Position , verse 5. who saith , the Apostle speaking of Christ , is ready to judge the quick and the dead ; so that it implieth , there is a Ministry belonging to the dead , that are not here made perfect . Much more might be enlarged upon some particular sights and manifestations , that have hereof been given to some in the Spirit . From hence ariseth this Objection , If this be a Truth , why was it not positively declared , and clearly revealed , as a foundational Doctrine ? To which it may be answered , That the Infinite Wisdom did judge it meet to conceal this mystery , because none might take advantage to turn the Grace of God into wanto●ness : and thereby to neglect the present opportunity , for working out their own Salvation in this present time ; which would make for a far and more exceeding weight of Glory . Therefore left it was for the Worthy to have this Secret made known to them by the Spirit of Revelation , who God foreknew would not take Liberty to continue in sin ; that this Grace after Death might be made manifest towards such , as did stand in need hereof . But now to great , holy , and aspiring Spirits , these lower Mansions in their Fathers house are too mean : who cannot be satisfied , to be so many degrees remote any time after death , from their God , and Lord Jesus , since Liberty is proclaimed to work through all , while we are in this terrestrial Body . For there will be more joy and acclamations in Heaven , for one such as shall finish their work here , so as to make a full conquest , then for milions of Souls , that in the invisible Regions must perfect what was lacking to compleat them here . Oh said the Spirit , it will be well worth your Labour and great Travel , to break open this deep Gate , and so to put on Christ your Lord , as in his all-powerful body , that ye may make hereof , but one ascending flight . This was the Mark , that was after Christs ascending so eagerly aimed at , and by some in that Age reached to . For Christ could not lose the effect of his prayer , in that he did make his request , that those whom the Father had given him , might be with him where he was , that so they might see , and possess the same glory , which could not be , till they had gotten the victory . For to none else is the admission given into his Kingdom , according to that in the Revelations , to him that overcometh , will I grant , saith Jesus , to sit with me in my Throne . But this may be objected further , Those , who had the Holy Ghost poured down in such an eminent manner , had their way made very easie , who was as their fiery Chariot , that cut their work short . And if any now in this Age , had such a high endued Power , it might soon give them a translation out of all mortal impediments . As to answer this : The Holy Ghost in that day was given , after a visible manner , as a sealing Character , displaying , and acting forth himself in Gifts , and Power , and miracles : but now the same Spirit works in its beginning after another manner ; where it falleth , it doth all its mighty works Within , before it will shew forth his power Without . For if the Apostles had not been purified by the Holy Ghost , and inwardly sprinkled with the Water of Life for Soul cleansing , they could not have rejoyced in that assured hope of entring into the joy of their Lord and Master . Then was it plainly opened to me by the Spirit , that the Holy Ghost would not now in this latter Age act out his Mighty Deeds by any one , till their Hearts were perfectly purified by Faith. That Scripture being repeated to me : who after believing , were s●aled with Holy Spirit of Promise . Though in that day , soon upon Christs ascending , the Spirit of working power was suddainly showred down upon some , as in the Acts mention is made , who had no foregoing work of sanctification upon them . Upon which it made the Apostles themselves astonished , that the Holy Ghost should be sent down upon the Gentiles also , who did not believe in the Lord Jesus . But that is now ceased . The giving forth of the Holy Ghost in this day , will first produce inward effects , and be a Spirit of burning , seasoning the Vessels within , and inflaming it with the pure fire of Love and Joy. And then being all divinely leavened , there will be found all sufficiency to do the most wonderful things ; easily flowing forth from the substantial body : which by degrees may work it self fixedly , through the humane form , in great splendor and glory . So from hence we are taught , how the Holy Ghost hath his first inspiring work upon us : To make all clean , pure and perfect within our Minds and Wills. For we shall be Witnesses , what he doth first in , and for us , before he will shew forth by us the Seal of his great Power to what lies without us : Who by signal Working Powers , and Gifts are to be convinced and brought over to the Faith , which will work by that Love , that will be shed abroad by the Holy Ghost . Whos 's first enkindlings and stirrings , ye are , saith the Holy and True , to cherish and wait upon ; till ye are leavened throughout with Righteousness , Light , Love and Joy : Which will make way , for the going out of Wisdoms Power , and God's all sufficiency in a more marvelous manner then ever . Blessed highly are they , whose lot it shall be to come up to the Mount of God's Habitation , through all these degrees . This word take along with you ; for certainty , that it is possible , for the close , wise , persevering , diligent Spirits to see this great and mighty salvation in the Lord Christ's Kingdom , in and through the ghostly power working mightily . April the 28th . 1677. This Morning awaking about three of the Clock , my Spirit after some divine ejaculations , was inkindled through the Love-melting Powers of the Spirit of my Lord Jesus : which did pass as a burning Lamp through all my Intellectuals , finding there matter to feed upon , answerable to its own light property , whereby refreshing was found . After this I slept till five a Clock , or somewhat more , as by me surmised . Then I was awakened with the beholding one in the figure of a man , in a blue clear firmament , enclosed as in an oval frame , Rainbow-like : his Countenance was grave and majestical , facing me with great majesty . Upon the sight of whom , I did feel within me a mighty rapture of joy . So I making to get nearer to this Person , thus plainly portraied , then he did further withdraw ; for such was the ●ervour of my Spirit , that I would have proceeded into the very Circle , where he was . Who seemed to be in the very fashion of a man from the Loyns upward , but I saw no Legs or Feet ; but he fixed his Light Countenance still on me , which was no way terrible , but all reviving . Now I was expecting somewhat to be spoken from him , but the voice was uttered within me , saying thus , This is the Sign of your Lord from Heaven , that Jesus whom you have desired to see . Upon which words , I attempted again to break through to him , upon which this Representation did pass away , that I could no longer gratifie my spiritual Eye , with this blessed Personality . After whose departure I was left sad , for I would willingly have left my corporeal form to have entred into that Oval Cloud , where I might have joined the Hand of my Spirit with his . But then it was again further revealed to me , that if this sight was so pleasing and grateful , what would the coming in of the Fathers glory be , which would be much more , then what I now did see . Then this word spake in me , go on to believe , and ye , who look for me , shall yet further see greater things then all this . Some days after this Vision , it was further manifested to me , that this visible Figure of my Lord Jesus did signifie the formation of himself in our corporeity , which would be much more advantagious , then in beholding him in a distinct Personality as without us , till we can come to say , as he is , so are we . Till which there can be no fixed view , for a constant retaining of his now glorified . Person in our Eye . Now it was given me to understand , that the Reason I could not be admitted , to enter into that Oval Light where he was presented ; was because , said the Spirit , thou art not come to the same perfect state and degree in which you did him see ; wanting yet , your more high , clear and elementary Body ; so that ye could not possibly make your pass unto him . But only hereby , your Jesus knoweth , that these transient sights would have a pure magical power upon you , for the begetting of the same likeness within you , that was shewn outward . For it was revealed to me , that all representations that did not work to this effect , would be little available , as to the fruition of the blessed Object it self . Then I was cautioned to be heedful in this respect , and to watch how to receive all powerful impressions hereby : all which was for the bringing on the heavenly Birth , to every degree of perfection . Then no strange nor unusual thing , it shall be to see the very express glory of the Majesty ; when you are Christed , and all clothed upon with him . Then shall ye see That in your selves , which to others is invisible . Philip could not see the Father in Christ : while he was looking outwardly , for some wonderful appearance of God in visible Glory , he did not consider , how uncapable he was of that sight ; but Jesus invites him to see , and know the Father in the pure simplified humanity . God will to all first manifest himself here , in that which can assume the Christ-like Life : which is the only light and medium , in which we can see God. Christ would have directed Philip to have looked for this Vision of God in himself , but he knew he was not clarified in his Mind and Spirit for that species : his Eys were not anointed , the Holy Ghost not being yet given to him . Therefore Christ directed him to turn his Eye inward , to see the influence of the Divine Power and Presence of the Father in and by Christ. Who gave him this rebuke : Have I been so long with you , and yet have you not seen the Power of the Deity acted forth in me ? The Disciples were but of dull sight , and flow of belief ; so that it was not the conversation of Christ , although all holy , perfect and good , in his Visible Figure . That did give the transformation , till he did convey his Spiritual Body into them , they could not rightly know him , nor yet the Father in him . Then the Spirit ecchoed this through me , O haste , and seek to be baptized by the Holy Ghost , that ye may both know , and be perfect in the Father and in the Son ; then may you see God in Christ apparently . God in God , sometimes in an immaculate Nature , and sometimes in the essence of a Spirit out of Nature . From hence learn to see your selves all fully in Christ , as anointed by the Holy Spirit into him , and then you will not make complaint , for want of the visibility of his glorified Person . When ye shall see your selves in him , and know him in your selves , as the express Image of the invisible God. Then you cannot but walk in the constant sight of that , which is all beautiful , comely , sweet , and ravishing . For then ye will never care to turn your Eyes , nor set your Foot out of this pleasant Habitation , when the Holy Ghost shall be ever in you , the Tabernacle of God. May the 1st . 1677. The Original Language . THIS Morning it was much impressed upon me , that though all Watchfulness and pure Conversation are the product of a Spiritual Birth ; yet there must be something , besides willed by him , who is said , to have received gifts to dispose of , as a purchased possession for us . He is ascended to the Fountain head , where all diversity of Gifts are commandable : that may be of great profit and use to his Mystical Body ; which thereby may come to the perfect Unity . For it was given me to consider , that our Lord Jesus , though born into the humanity all immaculate , yet was afterward signally anointed with the Holy Ghost , before he went upon his Ministerial Function , which gave him power to effect those great things in the World. So that though he was born of the Holy Ghost , yet there was a further Sealing Power contributed by the Father . For when the Jews were offended , that he made himself equal with God , he confirmeth it by this evidence , that the Father had shewed him all things , that himself could do : from which sight as a peculiar Gift , he did work hitherto such works as did bear witness of the Supream Power of the God-head . While my Intellectual Mind was exercised upon this Subject , and withdrawing from my outward animal sense , I did see in a paper figured out the forms of two Angelical Persons folding up a Vail , or Covering , which had been spread upon a Writing , that was given me to read . Which was plain and legible , but I could not understand the Language ; it was said to be Seraphick . This Writing which was so fair was turned into a Blank , and then again appeared as in a manuscript , which I was very solicitous to have read . But it was revealed to me immediately , that this was a high and peculiar gift , that did belong only to that , which was born out of the Lilly root . Which mast be brought up , where it must hear this Language spoken frequently ; till which no knowledge there is in the Divine Magia . For Spirits who had these deep wonders to sh●w , could not make any intelligent hereof , till they had learned this Seraphick Language both to hear and speak withall , and so I was left in the demur hereof . Only this Writing I saw taken by the hand of a Person , to whom I said , give it me , for it belongeth not to you , which I presently gave to the view of another● that was present : but neither of them could find out the Language of the Writing . By which my Spirit did conclude , that we must proceed to a further learning , for to know what is in the heights and depths , wherein all lawful and allowable secrets are couched , to be understood . Had not Moses been taken up to God forty days , and in that holy separated Mount , been all new organised , he could never have understood God's speech unto him ; so as to comprehend , and know how to make an interpretation , and how to bring it down unto the people ; by translating it out of the Seraphick tongue , into the formal speech of terrestrial organical Creatures . So from hence it was given me further to see , that there was a New Ministration , which I had not looked into , that was of great expediency . May the 2d . 1677. This next day being the second of May , waiting upon the further opening of this Vision , and making my application for our enrichment , with this heavenly gift , it appearing to be of great use and consequence : I presently found my self environed with a body of Light , with a noise as of rushing waters , which were called the Seraphick sounds , for I felt a mighty sweet influence from them . Finding my Spirit sinking deeper into this heavenly center ; whereout did arise gusts of Air and Flames of Celestial Fire , with springs of Water , as a fountain of Joy , and dust of Gold all sparkling , and herewith mingling ; and this was a wonderful presentation . All which I did as sensibly feel to strengthen , to quicken , and enliven the inward ; as I often naturally felt the influences of the outward Elements upon the outward Body , to cause Dulness , Pain , Grief , and Sorrow . And further , there was a Voice , that did distinctly eccho in me , that all these influencing Powers from the heavenly Body , did come down to enrich , and make fat the Soil and Magical Ground , in which the unction Birth was rooted . For this Pure and Aetherial Body ( which hath commixed it self into such a high Essentiality ) is designed to feed , revive , strengthen , and rejoyce , what is of its own Elementary Body . Therefore it is meet for such , in whom this New Birth is raised , that they do often bring and lay it where the warm beamings of our Sun may overshadow it : that is , that the quint-essential power of all things may send forth its strong spiritual influences upon it ; so hereby it may grow mighty and and strong to relieve the depressed Life from the grosser Element , which hath enkindled , whatever is of torment , trouble , and strife . Therefore cryed the Spirit , whatever ye do , let this be chiefly minded . For your liberty and redeeming Power lieth in this fair Lilly , springing from the feeding Life of this bright Elementary Body : Which your Lord said , he gave for the Life of the World ; for hereby it can only be renewed again . May the 3d. 1677. This Morning being the third of May , something more did open to me of the Vision . That whereas ● saw a Vail folded up by the two , who were in long Garments , gir● about with Girdles , which I omitted before to mention : Who were figured out to be Angelical Messengers , sent to draw away , and to wind up the Covering , that had overspread the Writing ; By this it was signified , that there was one remove made , in order to the understanding , and knowing , what was further therefrom to be revealed . For already there was much of the Vail removed , which hid the meaning of the Spirit in that visible Writing : which alluded also to the Scriptures , but was now upon the removing , that so the true intent of the Spirit might come to be known . And further it was moved in me , why I could not read , when the Vail was removed , seeing I had sound that favour as to have that covert taken off , that had darkned , and hid the Heavenly Mystery from the understanding ? Why might it not be given me to know also , what was in that Inscription ? Answer , To this it was whisper'd by a soft voyce , that there was something in that , which was yet to be kept secret ; it contained that , whereof the Scripture had made no mention , and therefore it was presented to me in an unknown tongue and language , which should be learned in its time , and understood , being reserved for its proper season . For as there was a new song that none could learn , but such as were perfectly redeemed from the earth ; so verily there is an everlasting Gospel that none shall understand the language of , but such as are made again all new , from this pure extracted matter . Which will be all spiritually organised : whence they shall be apt then to hear and learn , what is yet concealed by the Deity , for a future day of Manifestation . This is only your present business and work , to gather in more golden soil to inrich your Land , that your Lilly-birth may arrive to a spotless perfection . Then with clear Eyes ye shall see , what is written within the Table-mind of the Spirit , for this is the day , when there shall be no need of teaching one another . Wisdoms-birth carrieth that Lamp , which never goeth out . All of her Births will have the light Element evermore encompassing them ; so that whatever may come forth in Proverbs or Dark-sayings , the Spirit of Wisdom and Revelation is at hand to interpret . None of her Off-spring shall be brought up illiterate , but shall be taught in their own Mother-tongue , who shall come to be a People of a Pure Language and Seraphick Speech . Therefore saith the Spirit , consider of all those things , that may make you acceptable and meet here for it . For it is the Fathers pleasure , that in this very Principle , this great change should be wrought in reference to this immortalized state . Upon this Birth then will be hung all those sparkling Stones and beautifying Gifts , that will be the true Royal Stamp upon you . But this caution take , be sure to carry a deaf Ear to all , that will solicitate you herefrom . Remembring , while ye live in this Aery Region , the Prince thereof will readily mingle his corrupt elementary matter with your will Spirit ; then in danger is all to be turned into a blank , as in Vision ye did see . Therefore watch and keep to that , which will keep your Lilly-birth herefrom . May the 7th . 1677. Being met together in the Power of the Lord , to breath out to each other , what was opened from this Life-spring ; Just upon the concluding part thereof , I saw in Vision , a Covering passing before me , the ground was scarlet all set or wrought with studs of sparkling Gold , with this word going along with it : Of such like as this will be the Furniture of that place , where the Most Holy will dwell . Then in Prayer I had a suddain aspect of a Countenance , who looked all pleasant ; and this word came with it , and said , Iesus look●npon them , and said , Ye are not far from the Kingdom of God. May the 8th . 1677. This Morning a shivering , influencing Power , and Presence was witnessed about my heart . After which this salutation I had , in the known speech of that , which did so gird about the Intellectual Mind , uttering these words : wilt thou make a full dispose of thy Spirit , Soul , and Body unto thy Lord , who is willing to assume all to himself , that he might make it his proper Workhouse ? But consider well , and be not rash in this thing : for if thou dost contract to make all over unto me , thy true Immanuel , then nothing is henceforth hereof , to be parcelled out from him , who is come to be a Purchaser for the whole ; that none may come in for any part besides me . For I have a sufficiency of stock to set all awork . In this your Jesus will be properly all , who well knows upon what account , he demands to have all turned over to him , to act , work , and do wholy after the pleasure of his own Spirit . For while the exteriour Will , and the rational Mind with all their train of senses , do but in part bare rule , and here up and down float ; ( though giving their Vote according to the moral and sober part of things , ) all those must give place to another Birth , that will excel all this Righteousness . Now you that are come to that degree of knowledge , as to discern the right-hand Gate from the left : Who have been sometimes under the Discipline of the Spirit , as also sometimes under the Gifts aud Powers from the Celestial Orb : to you then , who have thus tasted the Lord is gracious , can ye give up all propriety in your selves , to be in very deed no longer your own ; Being come to that grown Age , as to make a true sale of your selves to such a Purchaser , as is come to buy without Mony , or Price , or any thing of this Worlds Merchandise ? You are now known to him , and he to you , who now proffers to give his own Life for yours . Oh who would not strike up such a bargain , as this is , that so henceforth for you to live , it may be Christ. Who will at another rate , manage your very corporeal state , and upon much better advantages , then ye have done , while ye live under this Starry Regions influences , which is the light and might of the Man of Sense and Reason , whose Sun must so go down , as never more to rise . When this Day-star appears in you , all the exteriour Lights will go out . May the 9th . 1677. This day my Spirit was cast into a very serious and deep debate about that Proposal , which was the other morning , so audibly made by the Spirit of our Lord Jesus unto us . Whose Faces hereunto were set , and our Minds hereunto inclined . I had another onset , by the Friend of him , who most willing is to become our Bridegroom . Who still urged this thing mightily , concerning the actual passing away of our selves , so as to be entirely the Lords , moving it again in this word : Who , who can come as a very Christ to be , who stands in humane property , but those who have bequeathed themselves away , as to move from another Life , in which they may in winged Power go forth . I found my Spirit as in Peter's frame , when our Lord repeated the question so often , and so suspiciously concerning his loving of him : Even so verily , I found my Heart troubled , and my Spirit grieved , that my Lord did by his Spirit press this thing so hard upon me , as if my Love and Will were hereunto doubted of by this my Lord ; from whom knowingly I would reserve nothing , that could be demanded from me . Whose Love-fervour hath been so strong , as to give away my whole Spirit to him , who , I do believe , will renew another more pure and powerful Spirit in us . Then was this by the Spirit further spoken in me , True it is , that thou lovest the Lord thy God with thy whole Soul , and Spirit , which is more then all Burnt-offerings or Worship , though spiritually instituted : yet this is not enough ; For Love as it may work in an ardent Spirit , by and through internal flowings to the Object , may stop again : This many have reached unto , and yet have doubted in it again . Therefore God would have a pledge left in his hand , something given him as a fruit of Love , to wit , Life it self must seal the Truth hereof , as going along with it . Christ was put upon giving this proof to his Father , not only in bare love , but by laying down of his Life , for which saith he , I am beloloved of my Father : Iohn 10th . So as God had this proof from him , so he expects the same from you : who if you love the Father and Him , then his Commands will not be to you grievous . Ye will then observe all the Antecedents belonging to this Law of Love. Which Love rightly born carrieth a mighty force with it ; it cannot deny , or keep any thing back from that which it is centred in : as hath been evidenced by those great Saints , before Christ's Manifestation and since . As Abraham , he did unfeignedly love God , when he forsook his own People , and Land of his Nativity , to go where the Lord gave him a word of Command to go : yet this was not sufficient , but ye did see God would prove him further , as in Isaac's death . Which when God saw , that he stopped not in that , which touched the very Life ; nay then said the Lord , Because thou hast done this thing , in blessing I will bless thee , I am now sure thou lovest and fearest me , and therefore God will be thy exceeding great reward ; which the Patriarck did fully witness in his day . Numerous instances might be added out of the Scriptures hereunto , as also the late and private experiences of holy Souls , that have been obedient to that true Prophet and Seer , that daily giveth , and maketh known the Councel of God. Under which seal opening , ye are come . To which Spirit of Wisdom , give now an obedient Ear , saith the Holy and True. Upon this I made my application in great earnestness , according to that Power and Life , that stirred in me ; being greatly distressed to know , what was further to be given up , and parted withal , that consisted in the power of our own Wills ; having gone far in the self-abnegation , suppressing and keeping under the earthly part , that so sin could not reign , but be kept under condemnation : So as to this degree some are come . As I was thus silently in the Spirit of my Mind parling , this word was uttered to me , All this is acceptable , but the very giving up of the Life must be , that my Name may be written in the very Blood thereof , and be returned in a Life-quickning Spirit again . Then will the property of that which was dull , dark , and corrupt become all light , vigorous , pure , and Chrystalline , as the Spirit of Christ was in the Corporeal Figure . The same Mind , which only respects things that are above in the Fathers Kingdom of Glory is to be in you , as it was in Jesus your Lord. For this is the sum and head to which all Prophecies and Revelations tend , even the finishing of this Mystery , Christ the Light , Wisdom , Power , and Righteousness of God : Which can be brought to pass only by giving up , and laying down our Life , as to all sensitive properties ; which is the highest , and most resolute act of the Will-spirit to give its Name up thus and to subscribe your Spirit , Soul , and Body in the Blood of that Life , that must die , that so Christ may be only alive in you . And albeit while ye are laying down with great reluctancy that Life , which is so agreeable to this terrestrial Life ; because of contempt and dishonour , that it suffers hereby : As your Lord in his Crucifixion went through so by your spiritual mystical giving up your Lives , though as to this worlds eye in shame , rebuke , and weakness ; yet in Truth and Verity , it shall rise in Strength , Victo●● , and Power in Ghostly Majesty , whereby ye will possess the Gates of your Enemies . This is most wonderfully deep , if it may be fathomed by the Spirit in you . May the 11th . 1677. My Spirit entred into a deep sense , upon some occasion that was administred , how apt it was for such , who had taken upon them part of the Ministry to ingross and confine it to Persons , and Sexes : and to bring down the superior Spirit and Light under the inferiour Government of the low and mean Spirit , that respecteth man , and savours that Glory , which is after the Flesh. For Christ told the Jews , they loved the praise of men , more than that of God , in that they sought honour from one another , as the great and learned Rabbies , who in their high learning , despised an illiterate Christ , ( as they called him . ) From whence I did observe that the leaven of such a Spirit might be ready to mingle with some in this present Age , though partly illuminated in and through the knowledge of the Mystery of God in Christ : As I was pondering , I say , and considering these things in my Mind , and making request , that nothing of the exterior might have wherein to glory ; but that God would appear in such , as little , and nothing were in their own account : and that all Flesh might be silent , that Spirit might only go forth in its own Power and Clearness : Upon this I had a full gust come in upon me , with this word speaking in me , There is a Gospel , that nothing of man shall mingle with : that shall only be intrusted with such Child-like Spirits . For which nothing of the Creatures Testimony will be needed ; for it will be the Breath of an irresistible Power , of which none shall be ashamed . Then was that Scripture the next Morning spoken to me , Be not slothful , but followers of them , who through Faith and Patience inherited the Promises . Which word was taken up by the Spirit , and spoken audibly unto us , upon the account of that● which opened before in way of Prophecy , as to that unmixed Ministration , that should arise in some qualified for it . Of which much was revealed in the discoursive way of the Spirit : that there was now given to all an open Door , that would look hereinto , from that in the Heb. 6. v. 11. where Paul directs this word in general to the whole Body , consisting of Men and Women , And we desire that every one of you do shew the same diligence , to the full assurance of hope to the end : Here is none left out , but both Sexes implied . Whose work and labour of Love in Ministring to their fellow Saints , according as they had tasted , and received of the heavenly Gift , God was not unrighteous to forget . Therefore from hence he did incite them to go forward , not excluding the Female , but laying it as a weight upon both Male and Female , as all one in the Spirit , to shew the same diligence , till they could get through the vail : where they might come to the lively Oracle ; leaving the lower Principles and Administrations , as to the very knowledge of Christ in his first appearance . Who hath left the whole Creation still groaning , and waiting to be delivered from the present mixed and imperfect state . Such I mean in this Creation as are here fore-ordained to a more high grown state , as to be minding and waiting for that blessed hope , and more wonderful and glorious appearance of Christ , no more to leave us in the weakness of sin and corruptibleness . This hath had its long day in the world , its Sun is upon setting : and then but one short interposing Night will be , before the everlasting Gospel-day shall break forth ; whose Breath is at once all redeeming power . So it was further shewed me , that there should not be another Christ revealed , but the same that was , in a more high and transparent manner . Who , as the mighty God and Saviour , is to compleat the work of Salvation through a more perfect Ministry , that shall be committed to elected Angels : that shall be sent forth in such a Gospel-seal , as none shall be able to counterfeit . For this word as a secret , was given me to hear , That the Gospel , that in these last Ages , since Christ was preached to the Nations of the World , was not of that force and might , as to overthrow the Seal of the Beast , and thereby to recover man out of his deep relapse . For though somewhat of this all-powerful Gospel did for a little moment after Christ's ascention break through with the Holy Ghost , as some first fruits thereof , yet it soon retired and shut up again . But the Spirit said expresly , Be ye of good chear , whom God doth greatly love : and know this gloomy day is far spent ; there is but a short night , before the everlasting Gospel shall break out . Then be ye Watchers till this Morning do dawn , put on your armour , and be not as others , who slothful are , not believing to such a Gospel-day . But pray that ye may be intrusted with the first openings of this Gospel-breath ; which will devour and lay waste the Kingdom of the Dragon and the Beast ; that so in the Power and Splendor of a glorified Christ , ye may come to reign on and over the Earth . This everlasting Gospel will soon gather in its own heavenly Train : but in Hope , Diligence , and Patience do ye remain for it . May the 13th . 1677. The Glassy Book . In the Night when the outward Senses were reposed , I saw at a distance a reserved or separated place , which was as light as the Firmament , and there I saw the figure of a Book ; it had no Clasps or Seals upon it , neither was there any thing therein written , that I could perceive ; but the Leaves appeared all as transparent as the flaming light . After this came forth out of that bright Orb a Flock all in white Robes in a triumphant posture , rejoycing about me with pleasant bright Countenances , and would have me repose my self in the same alacrity with them ; but I was more sad and ponderous , and could not move with that agility , which they did with their Airy Bodies . But I soon did feel a mighty influence from their Bodies ; though at their first appearance , I was as one surprised : but such was their great affability , and friendliness towards me , that in a little while I was in their liberty , and joy . Which no sooner I was made sensible of , but they told me they must withdraw unto their own place : I then desired they would not leave me , but let me go along with them , which they could not permit at this season . This brought heaviness upon me again . May the 15th . 1677. Being together met , for the mutual enkindling of the Life and Power in each other , while the Doctor was breathing out what was given him from the Spirit : This voice uttered it self in that time , All flesh shall see the Glory of the Lord : several times it passed through me . The next Morning the Doctor being at prayer , I heard mighty internal sounds , and one distinct shout which was astonishing : which was so loud an acclamation , as I never had the like before . May the 17th . 1677. Then being in the Morning in prayer together , the word thus moved in me , saying , Let the Glory of the Lord return unto his Sanctuary . May the 18th . 1677. In the Night in my first sleep , I saw the Doctor in a place wide and spatious , it seemed to have no limitation either by Walls or Gates ; and I being alone with him , suddainly a great throng of people did come in upon us . So then the Doctor said , this multitude will not be dismist , till they receive somewhat of that , which the Lord hath made us Stewards of . Then did the Doctor preach that , which was of great force and power , so that they appeared to be very attentive thereto . Upon which I awaked , and the word said , that there should be a clear and pure Gospel Ministry , not by man , nor after man , but by and according to the Revelation of Jesus Christ. May the 19th . 1677. This Morning the Mystery of the Glassy Book , which was revealed unto me , by way of Vision in the 13th of this Instant , was opened very conspicuously . For as I was walking in the solitude of my Spirit , this stirred again in my Mind , being presented with this Scripture , We all as with open face , beholding as in a Glass the glory of the Lord are changed into the same . From whence it was manifested unto me , That this Book did represent the Spirit of the Lord Jesus , which was the mirror , by which we only could see the Father's Glory . And further in that this Book was different from all other Books , because there was nothing therein written ; which was more marvelous , and gave me occasion to query with my Lord about it : What this Book was , which had no Seals upon it , nor any engraving in it ? Then was it thus resolved me , That it was that which would put an end to all other Books : it was beyond all literal Ministrations , they would not be needed , when this Chrystal Glass was revealed . This would be the sum and substance of all Times finishing Mystery ; according to that in the Revelation mentioned , of the Book which was open in the Angels hand , which Iohn saw , when the seven Thunders uttered their voices , and he was ready to write ; but till the dispensation of the fulness of time , there was a prohibition . The Glass that compriseth all Wisdom , Knowledge , and Sight of Eternal things , being given forth or held out for such , who do really prize the substance , which is the Living Word it self ; and that above all Shadows , Sounds and Declarations . Christ is to arise to them higher , from a sealed Book to an open one , that is , from Letter to Spirit ; giving himself not only as a Book to read , but to eat down . Ye shall tast this Chrystal Book , and thereby come to be in the express clarity of it , all clear in Judgment and Knowledge . It will then be connatural to prophecy and reveal , whatever is seen in the Eternal Glass of all Wonders . Oh , not to hear only , but to live the Word of Truth : which is all sweet to that part , which retaineth the Divine and Pleasant Savour of God in his Transparency : but it is bitter indeed in the Bowels or Heart of the Earth , it cannot be well digested there ; the operations are so pure , that it will work out the internall gross matter , that hath the thick darkness over all brought ; that so all of one entire clarified piece might be come in the Nature of that Glassy Book . Which is an all-seeing Light , from that one everlasting day to see universally and infallibly ? Then was it set much upon me , to seek when and how , and upon whom this finishing Mystery might be witnessed . For it did seem to me , that this would not be a dispensation till the end of Time ; because the Angel , who had the Book , compassing both Sea and Land , protested Time should be no longer , then till the seventh Angel , be ready to sound his Trumpet : which is not yet in any part of the Creation effected . Therefore this unsealed Book will be given to none , till the seven Seals of the Written Book be first broken up . These are the Conclusions● that may be gathered from the Holy Writ . Therefore this clear and unsealed Book , as it alluded to that in the Revelations , may not be reached unto in our Age. So then to what end was this Vision of the Book opened and shewn , if not for particular Propriety ; that we might hope not only to see this Chrystalline Book , but for to be the Glass it self ? Thus arguing upon , or from my inferiour Light , I did sensibly feel a more high and superiour Light in that very instant of time overshadowing me , saying , Will ye of that sort also be ? Do ye see this Chrystalline Day so far off , as to give up the last breath of your hopes ; as if God had set the bar of his decree here against you so as not to look for that Angel to stand upon your Earth and Sea with this unsealed Book in his hand ? Answer , Far be it from you such doubts to entertain , who have felt already the gathering together of this Glassy Sea , and commixture of it for a sublime Body of Glory ; which beyond the Age of all Time shall be manifested . If ye can but endure the purgation of the Glassy Fire , which will make serene and pure : for it is of the same Flame and inkindling Light of the immense Deity ; so as it is there a bubling Spring of Fire , which will strongly renew it self in you . Oh pray , that this Fiery Oven , ye may come to walk ; that then nothing impure there may remain : but such like burnings may all creaturely things devour , which cannot be a subject Matter for the heavenly Power to work upon . May the 20th . 1677. Then saw I in the Idea of Light , two great Fiery Wheels , with two more less . Which moved by them , that wrought uncessanty : as a Clockwork ; having their Spring-motions : and from thence the Chrystalline Substance began to appear . Of which transparency , that which is called Wisdoms Glass is made out . And none ever did , or can see , any part of the Celestial Beauty of Holiness , without this Wheel come in them to be formed . Which was declared to me , to be the creating Power , and energy of God , who produceth those little Wheels to work , act , and move answerable to the great ones . Then it was spoke in me , Behold and see in these Wheels , the whole foundation-work of the New Creation . For hereout will come that Spirit , who shall appear as a flash of Lightning , that will burn through Flesh and Bones , Rocks and Stones , that will be all at liberty , resting only in habitations of purity . These lesser Wheels care not to live out of the great Wheels , as the center of their Springing Life : which they will still turn into ; for they must all connaturally work , act , and move together . Then was it made out to me , that the two great fiery Wheels was the eternal out-flowing Deity ; manifesting it self in the working Wheel : which presents the clarified Body of Infinite Wisdom , which moves always in Light and Fire-celestial ; all whose works are wrought through Fire , because of clarity . Then was it further opened , what the two other Wheels were in their property . The one was our own Eternal Spirit , as it is come back again to live abstracted out of gross matter and nature . The fourth Wheel is the Chrystaline Pure Corporeity , in which this Divine Life-flash will move it self conspicuously . So as now all four will be incessantly in their working power , when Wisdom's Glassy Book shall be found in any one . Which is as a new organical Body , that hath all radical Powers , and Senses , as a rising Morning without Clouds ; being as that Wheel , with Eyes fixed round about them . May the 21st . 1677. My Spirit upon this Manifestation sunk down , as into a Central Flame , requesting to abide in that , until Iehovah's Wheel had abstracted the grosser part from my self . Oh what can us separate here-from , but the fervent burning of these Wheels ? For the Idea's thereof by these Mystical Similitudes are far from satisfying , without the very inkindling powers hereof be felt , that can only mount us from this Earth . ●hen was it revealed to me further , that these Wheels had not in any of these late Ages run in the pure fire of conjunction . For where all four are found in any one Person incorporating together , there Wonders will be wrought . For then Gospel Ministers will go forth , as mighty flames of Fire . Then cried I , Ah! my Lord , when , and in whom shall all these Wheels meet together ? It was said by the Springing word within me , that it would be accomplished in them that were numbred in the Glassy Book . Which was not to be read , but tasted , and felt . Therefore this Councel of the Spirit was given , that whenever we did feel in our selves , any breath of Sacred Fire rise , which opens from the great Wheels : then our own Spirits , that is a Spark also of Celestial Fire , should abstract , and presently herewith mix ; and then possibly it may fall into the deep abyssal center . Which will bring forth all these working Wheels in their order , which will work high and powerful . If ye steadily join all the force of your superiour will , and in no part be divided , then will you feel these Wheels begin , to be in their separating quality ; burning up all that is not of the nature of the Glassy Sea. Then this Rule I also received , that we should forbear to be drawers of water , from the Sea of this World ; for that would quench , and damp this Fire , and especially before it hath got the dominion , and mastery : but then it is above all floods , nothing can drown it , when all Powers Celestial are united together . Another Rule given was , that● we should make daily application , for full vials of Oyl to be poured forth , that is , much of the sweet sappy flowings of the Spirit , as Rivers of Oyl : which will make all these flaming Wheels work up to a Seraphick height ; so as hereby to look terribly for Glory and Beauty for Perfection . May the 23th . 1677. As we were met together at prayer , I had the presentation of a Golden Cup , out of which did rise a flame of Light , as Fire bubling beyond the Brim of the Cup , and it was thus spoke , who so are able , let them drink of it . Upon which I considered hereof , expecting a further explanation of this Vision . Which this Morning thus opened it self : that the Cup , which was all of Gold , presented Christ in his pure Corporeity , who had been tried through all Fires , and thereby was made a meet Vessel to retain the essential Spirit of the pure flaming Deity , that springs high beyond the bounds of humanity , as the Fire did above the Cup. Then it was revealed , and uttered by a still voice , that as I did see , the rising of this Fire , even so should be the flowing of the Holy Ghost . For it was his Fiery Baptism , wherewith many should be sprinkled from its going out . Oh my Lord , why was this Cup tendered for those , who were not able to drink down this Spirit of Fire ? Would it might be our lot . Who surely would rejoice to drink down a full draught hereof . Oh dear Jesus , that by thy self thou wouldst hand this Cup unto us : as once thou didst in the figurative way to thy Disciples . After I had much , after this manner inlarged my self in Spirit to my God and Father , the Word then spake in me , Ye must first arrive to this Golden Degree : then ye shall be flowingly filled with this high spirited Flame . Christ the Lord is here ●ory our Example : Now then take good heed , to those great fiery working Wheels , which will frame for you this Golden Vessel , Suffer gladly the mighty force of them , which will form this Golden Cup in each one ; where the heavenly and pure elementary matter is prepared . Be only found in your diligency , and then your great Work-master will be under an engagement , to finish this unknown Mystery . That so ye may be Golden Cups of Blessings to your self and others . May the 26th . 1677. In the night being cast into a sleep , I saw this Golden Cup again , which was presented to my intellectual sight , some days before , as I was in prayer . Now again passing from one to another , some few Persons of us being met together . The Person that handed this cup to us , was in the Garb of an Officer , with a Gown ; and when he came to give it to me , somewhat he seemed secretly to whisper , which the rest were not to hear : which I thought carefully to observe , but when I awaked , I could not remember any thing of the words , which I did believe was of concern . I only well retained the Ministrator of this Golden Cup , which did not flame out as it did before ; but there was an Oyly Liquor of flame colour in it , which tasted like to pleasant Wine . After I was come out of this Night Vision , I waited , what would be spoken herefrom further to me : which interpretation was presently given . the Officer personated our Lord Jesus , to whom the great Majesty had given the Power of Administration . For there is no true Sacramental Institution , but when he is present himself ; who knows those Sanctuary Vessels of his own Body , that be thereunto affixed , and who are separated from all common use . He walks amongst the Golden Cups , to convey Flaming Spirit and pure Oyl of Light : he doth not put off with dead heartless Signs , but letteth in his flowing Nature as Spikenard ; that when any have drank hereof , they do feel an inebriating Spirit , that burns as fire upon the Altar of their hearts : as a signal witness , that the right . Administrator hath opened himself , in a Celestial Fire-spring . Which is the Pool of the Holy Ghost , from which every Sanctuary Vessel is to be sprinkled . Take ye heed hereto . Iune the 1st . 1677. This Vision was just upon the Doctor 's taking a House . THIS day I had a very deep sense opened in me , upon a Vision of several Pits , that were filled with muddy Water : so thick they were together , that my self with some other Persons , could not know , how to pass , without peril of falling into some one or other of them . But our way lying through this place , we could no way avoid , but we must go through it . Which was very hazardable , irksome and grievous : but through fear and heedfulness , watchfulness and prayer we did get through . And this word I did hear speak , saying , This shall also turn to your salvation through earnest prayer , from the supply of the Spirit of Jesus . Then again this night I saw , as two of us were going upon our way with great earnestness , to be at the end of our Journey , there fell a suddain showr , and stopped us : so as we feared , lest the night should come upon us , before we should reach the place , we were designed to . This Vision did plainly speak out , there was some present danger at hand : which made me desire to be apart , to know the mind of the Spirit herein ; bemoaning those Dicissitudes , which might happen for our further probation . Then was it shewed me , that those Pits which I saw , were promising advantages from the Earthly Region . Which stood open to plunge us into their deep Abyss , as which would drown our superiour Life in their muddy waters . For this word came to me , while I was considering hereof : Escape here for your Life sake , for what have you to do in the way of the Assyrians ? Upon which I prayed earnestly , that we might be kept from the many evil occurrences , that might happen upon the removal , to an outward habitation ; which I foresaw might be hurtful for the present to our Spirits . For which cause those things were presented ; for how would the Prince of this Earth , and Aiery Region triumph to see us , who have disdained his Kingdom , and all the preferments of it , to be catched by any baits from it ? For I heard this word say in me , there would be a great acclamation from out of the bottomless Pit , could they but bury your fire-sparkling life therein . Therefore fear always , while you have any thing to transact , where Satan hath to do . Then as to the Showr , that came while we were journying on , it was opened to me , that as to the working-wheel of Fire , there might be some stop . For there was nothing more injurious than floods of Water upon fiery Wheels , that is , heavenly Spirits involving themselves with earthly things : though good and lawful to others , yet not to us , who had the Nazarite Vow upon us ; and under such Laws and Institutions , as were not made known to others . Therefore that which might be justifiable in them , would not be to us , because under great Light , Revelation and Direction . The Spirit in us bearing witness hereunto , that is to be of great binding Force , and Powers , to keep us in all wariness . Then is this word uttered , as I was hereof writing . You of all others , I , saith the Lord , have desired for to keep separated for my use : therefore take heed , what you let in to my Temple Body . Oh saith the Just One , that I could but have such large Credit from you , as I had from some in past-ages ; that could lean and rest upon me , without the Crutch of Reason under their Arms. For alas ! you are yet but as Children , that are not able to stand alone . You dare not trust your selves upon the bare ground of Faith , and that makes you fly so readily , to what is before your sensible Eye . True , Oh Soul , thy terrestrial man hath a near disposition to the production of this earthly Climate , and runs thereunto upon all occasions , as to its nourishing and providing Mother , knowing yet no better ; having found all sensible sustainment thereby , according to the manner of this fallen Creation . But know , you have a Mother of a higher degree , that is more true and natural to your Spirits : and she would now you should come to understand , and know her to be the Everlasting Wisdom of the Mighty God , that can do much above Nature and Creature for you : Who would have you desert all other , and hear , and learn from her mouth ; from which doth drop the Law of Love and Kindness . Iune the 3d. 1677. Upon this Manifestation and Councel of the Spirit , I found all my internal Powers strongly knit together , to find out this more sure and all-sufficient Providence . For there was somewhat in me of Infinite Being , that was too great to be kept under the tuition and law of that , which was earthly and terrestrial . From out of the bounds of which , my Spirit would break away , to live to obey that Law of Faith : which hitherto no Adeptist , that I know , hath arrived to . Which hath failed as to my own part , because so oft have I given place to self-reasoning ; being by a Foster-Mother so long brought up in that way , that death it is therefrom to withdraw . But taught I am , not to favour my Life herein , though daily solicited hereunto by thousands of Spirits . Who do cry , spare that delicate natural thing , which this world doth glory in . For indeed it hath carried all in a forcible stream : but now , in Spirit I do see , this great Volative will be dried up . For this Night I did see by way of Vision , a muddy Sea boyling as a Pot ; but under it to my great marvel , there was an invisible Fire hidden under the Mud and Water . Which I did view ; thinking at first sight nothing less , but that the Fire would there be choaked : but it did get the Victory . And in the Morning , as I was hereof considering , it was opened to me , that this Muddy Sea was the natural rational Life , that must be purged by Fire ; till all consumed it be in such , who like worthy Champions shall come to shew themselves , in the Life of Faith. I did also see a Clear Water separated from the Muddy Water : which by the Fire was driven upward , as if it had been a Spring . From whence it was given me to understand , That there was a pure Heavenly Matter , which when the Celestial Fire did work in any , it would separate from the gross and evil quality . This Muddy Sea was said to be the rolling Motions , that work from the common sense of earthly things , taken into the Mind : which makes it soul and muddy . Now what can purge this but fire , that lieth in the deep beneath : which gradually worketh through it , by virtue of an Eternal force , and might , when once struck in , by the Saphire Stone of the Deity . Then it inkindles every property , and becomes a pure Fire Element , which suffers nothing combustible to mix with it . After this I did see , when the Fire had got the mastery of this pudled Sea , that it became all as a bright Firmament , and there sprung up a wonderful Tree . Iune the 4th . 1677. The Saphire Tree . In Vision was shewn me a wonderful Tree , which was strange and amazing , being out of the course of Nature of all , which formerly I had seen . The Body of it , was of the Fire Element , and the Branches thereof were clustered with various sparkling Stones of all manner of Colours , which were of such a dazling Glory , that nothing less , than the reflexion of this Tree could give the capacity of sight . For as the day doth exceed the night for Light , so did these Stones for lustre excel , what are of the choisest of this Creation . It no sooner appeared , but it did again disappear : but it left its light Raies upon my Mind , for some certain time . Whereupon this word was spoken , This is the great original Saphire-Tree , which as a Light springeth up out of the Dark Valley . Iune the 5th . 1677. Being much inquisitive to have the Mystery of this Oriental Tree , that sprung out of the pure Element , opened further unto me ; as I was waiting in the Fire of pure silence , it was revealed , that the Tree was shewn to make known , that this was a degree beyond all in Paradise : For no such lustrous Tree could be manifested in that Sphear . Trees of Life and Righteousness might spring thereout , but this Tree was a Diadem of Glory , that doth grow out of the Element of the New Ierusalem . Then was it upon my heart to plead thus with my Lord , Ah , my Jesus , what doth this signifie to us as to our present state ? This surely presents , the highest latitude of Glory , which thou thy self art capable of . We have many removes yet surely to pass through , before we can come to the Clusters of this Stately Tree . As we now appear , what is more contemptible , and vile ? And if so in our own Eye , what in thine ? Therefore what Time will or may be allowed for our transportation into such Fire Stones of amazing Glory . This and much more , which would be too numerous to record , was my Expostulation . To which the Spirit made reply thus , that this Vegetable Stone must have several Transplantations , before it could rise , to such a degree of Celestiality of Glory . As first out of the dry , hungry , barren Earth to a Ground moistned with the dew of Paradise : there it hath a certain season to work through , as a Plant of Righteousness , sending forth its fruitful operations according to the heavenly constellations , which work with it . It shifteth it self into various forms , as the Center doth open for Multiplication of the Vegetable Life : to bring it forth into manifestation of those more eminent Fruits of the Spirit . As in clusters of Love , Patience , Meekness , Faith , Hope , Joy to perseverance . All which are to spring up unto Perfection , as making way for a higher Transformation . For when these Fruits are grown to their full Ripeness in any , then expect such a pure conjunction as doth make up the very matter of this Saphire-stone . Which may be adventured to be cast into that most holy burning Element ; that thereout all these may come forth , as one entire Body of Glory . Iune the 6th . 1677. This Morning , about four of the Clock , awaking with a raised Mind , ready to entertain discoveries from that invisible Orb , to which my whole Heart tended to ; I found my self suddenly carried out of my animal sense , and several idea's did open to me from the Upper Region . I saw in the Firmament of the Heavens Bright Figures , like Half Moons , and great rolling up and down of the Starry Heavens , which seemed to be in a troubled Commotion . Then there were great fears at the sight hereof , among the lower Spirits of this Region . Then I saw somewhat like a Standard set up with a Writing upon it , proclaiming War with all the Inhabitants upon the Earth . And about these I did see Bows and sharp Arrows ; and because I saw this Piller or Standard at a distance , I thought it was , or might not be real : and so I went to it , and touched it with my hand , and read the Writing , which was , Controversie with the Nations of the World. Then after this , I saw the Clouds of Heaven pass away , and various Persons of great Majesty descended down to the place , where the Standard was set , and they appeared , as those that were Judges of the Earth . And two or three of them made towards me , to have spoke with me , and their Presence was terrible , that I shrunk away . For my mean Corporeity was very inconsistent to their Glorious Personalities . And this word followed , This is the Lord , who after this Tribulation will come , with his Ancients to raign over the Earth . Iune the 7th . 1677. Then this word did speak through me , Haste and pass away from Paradisical Righteousness to Sion's Glory . For let your Condition seem never so mean and low , yet verily designed ye are to work through all vicisitudes , till Palms of Victorious Glory in the hand of the great Alpha and Omega be given to you , which will make you to be the admiration of all in the higher and neather Regions . Then these Rules were given expresly in order hereunto . 1st . Suffer gladly the Transplanting Power to crop off all , what it finds superfluous , dry , and sapless . 2dly . Permit no other Pruning Hook to come near any Branch of your superiour Life-trees , but that flaming word of the Spirit , that knows rightly to divide betwixt the dead and the living . 3dly . Seek and make application to the Most High , for an impregnable fence , while these Fruits are ripening , there will be required an invincible gard , or else the subtile Foxes and Beasts of Prey may get in for to make spoil . In the 4th place , Then again watch not only against the Invasions from what Ministers from this visible Principle , but from a near and more inward Center , whereout the Serpent may move , and twist himself , while yet you are , but in the Paradisical Property . For in this first Transplantation lieth all your danger . Therefore if all the Fruits of this mystical Life-tree , can but reach to a Golden Hue , so solid as to become a fixed Seed , then ye are out of all hazard and fear . But cast this Seed into Earth , Air , Water , or Fire , it will attract to it self , out of every thing a bright consuming Glory . Then this word was added , saying , Weigh and consider this mystical thing ; for here lieth the highest state of Perfection . Observe , the Most Holy in all his removes , within your Heavenly Plantation : for every new ingraffing from the Mighty Arm of Power , will be an evidence , that he will not leave you , till Scions ye are made , as Branches of this Saphire glorious Tree . Iune the 8th . 1677. This Morning this word was given me to feed upon , saying , I the Most Holy will Tabernacle with with a Spiritual Mind . My Life and Peace as a Spring will bubble there . The carnal and earthly Mind is Satan's seat , the pure Mind is God's Throne . Now choose which of those you will give place to ; for accordingly your Mind must be ordered : If for the high and most holy Society , then all Spiritual . Then was that Scripture repeated to me , For to be carnally minded is death , but to be spiritually minded is life and peace . Which life of Carnality is enmity to God , who will be evermore a Stranger to such , who shall know nothing of his Love , Joy , Goodness , Power , and Sweetness . For if they commune with earthly Spirits , and things of this terrestrial being , then such dark influences are left upon their Minds , as make them altogether unmeet to talk with God : or to take in of those Species , which tend for transfiguring the Soul into a bright body of Glory . When the Mind is pestered and overcharged with thoughts , that tend only for this gross elementary Life , there is no room for the Holy Ghost , that proceedeth and cometh from such a wonderful being of holiness , as the Father of Spirits is . Iune the 17th . 1677. I saw a Ball of Fire , and out therefrom went Flakes of Fire , and fell amongst thorny Bushes ; so as they were no more : being consumed by the Flame . And it was said to me , these are the particles and dispersive Powers , that will go forth from the substantial God head to devour the Shrubs of the Earth . Then after this internal sight , I was as in a sleep , where much combustion , strife , and spiritual Labour , for the attainment of somewhat , that was of Eternal Consequence . And such was the clamorous onset of earthly Spirits , that for a time , I found my self sunk down into a dark Vally . Upon which I awaked with great perplexity . Then after this I saw in way of Vision , a rich Golden Sledge set up , and I was to slide down upon it : And a voice cried , Fear not , for an end to all weariness and travel will come , when this out of the Heavens shall descend . Iune the 23th . 1677. Sarah and Abimelech . This Morning as I was recollecting my interiour Powers and Faculties , which I found had been somewhat scattered , by being let out and employed upon secular concerns : and which I found was as going upon Thorns , grievous and unsavory ; Upon this my Spirit made application , with Soul-meltings , for Life-recovery and restitution to those wonted familiarities , and divine discoveries ; wherein consisted all my peace , life , and satisfaction . Upon which my care now was , how we , who were under a peculiar obligation , should discharge our selves of all , and every weight that had beset us . For it was presented to me , that while we were gathering together , what might accommodate our outward man , as Paul did the sticks to warm him after his perilous voyage ; even so we upon necessary and lawful things being employed , were in danger of the poisonous Vipers , which would stick so close to our hands , as we should be constrained to awaken and call up the Most Holy Adjuring Power of the Mighty God. Whereby we might be able to cast them off , before they infected our pure eternal Life-blood ; that so we might proceed forward in our Spiritual Work. For this word was spoke , why seek ye to dwell in ceiled houses , and let the most holy in your selves lie waste ? Then again this word met me , Take heed of the Commonsewer that corrupteth the whole Earth ; that it break not in upon you . For it is a Noah's flood : it will sweep all away , that are out of God's Ark. Upon which warnings I guirded up upon my Watch-Tower , to hear what would be further opened to me . Having had somewhat yesterday passing through me upon Abimelechs taking Sarah from Abraham : The Meaning of it was this day made out further unto me ; the Spirit taking up that Scripture , as in way of a Parable , to shew us the danger in passing through with the Virgin Mind amongst Foreigners and Strangers ; though not intending to take it up as a dwelling place , but only to sojourn as Abaham did in Gerar. Iune the 24th . 1677. Now after this manner the Spirit did parly or commune with me . Know , that ye have had a call to pass out , from among the throng of the worldly Spirits ; whereof Abraham was a type , whom God called to sojourn as a Stranger , removing from place to place , till he did come to live alone by himself , and to be planted as a Root for a mighty Off-spring . Wherefore the Most High had designed him , and so Abraham with his Sarah went through the Philistines Country , and was in danger to have had Sarah violently taken from him , who was to bring ●orth the blessed Seed . Even so it was opened after a high mystical manner , that this Abraham did represent the Spirit of Faith : whom God would bless and make fruitful through Marriage-union with the Virgin Wisdom . And it was further shew● me , that there should be a Male , and a Female , that would be made choice of , to bring forth an eternal spiritual Off-spring for a true Church . Which should be known from all others by terrible things wrought in righteousness through the Ghostly Power breaking forth . And therefore note and observe , said the Word of Life , whether or no , God in the Spirits voice hath not spoken to you , to come out of the Chaldeans Country ; considered both as to the vain , evil conversations of Persons without , and to internal Spirits within the Region of the Mind : from both which there is to be a real departure out . And as there are two Persons , that are thus to be deputed visibly , who are to wi●hdraw , and and plant themselves , as out of all other gathered Fellowships of the World : So are they to be extraordinarily endowed in giving proof of Love , Faith , and Obedience to him , that hath power thus to dignifie and make blessed . God knows Abraham was such as one , as would approve himself in all perfect walking before him ; and answer whatever Trust was committed to him , by the Most Holy and just one : to keep every Charge , and Command given , as did appear , when he came out of his own Land , to go where he knew not . Now it was from hence revealed , that those who shall be counted worthy , to bring forth a pure spiritual Generation must come out internally , as well as externally from that Native Country , where numerous Spirits that have no Visible Bodies do dwell , and have their concourse in the Mind after a magical manner . Now here will be the trial , for to go through their Eartbly Regions , and not be hurt . For no sooner did Abraham falter in his Faith through fear , but his Spouse was taken away , which if he had kept up in the majesty and authority of Faith , and had owned her , then the dread of that Power and Spirit of Faith , and the Virgins Beauty and Innocency would have been upon Abimelech , so as there would not have been any attempt of that kind . From whence this was a warning councel in particular unto us : given in our present journying on , through strange People and Nations , which lie in our way , before we can come to Hebron , the City of David our King. And these are mystically opened from within us , as occasions offer from without . For the Prince of this World knowes , herein he hath great advantage , while but passing through his Dominions , he will have one device or other against those , who are designed to pitch their Tents remote from his Territories . Therefore he doth bestir himself to raise all Forces to stop their Progress , that if possible he might keep them under his Arbitrary Power : Seeking always of subtilty to weaken the hand of Faith , by alluring away the Virgin Love , and so he would make a separation . For in the pure conjunction of Faith and Love , they are knit together as the Bridegroom and the Bride , to travel together , till they obtain the promised Seed . To whom all excellency of strength doth belong , and Wisdom to govern those Nations , that would usurp an evil Power over the blessed Seed . Oh , saith the living Oracle , take heed of denying your pure heavenly Mate : that is found in the comely dress of Love , Purity , Meekness , simplicity and holiness . For this is that vertuous Woman , who is a Crown to her Lord and Husband . She will never depart from him ; without she be diso●ned through fear , and incredulity . None shall imbrace her , but the Arms of Faith. If she at any time be violated from her true Abraham , she will be as the Ark , that will bring plagues and and death upon those , that would engross her to themselves from him , whose true Spouse she is . Therefore consider this , O ye , to whom this word and councel is given● Keep up Faith in its own true Royalty ; Fear not Earthly Powers . While ye must pass through their Land , Trust in Iehovah , your sheild : Forfeit not that Dowry which the Virgin Spirit of Love will bring to you : Be watchful to strengthen what is in you already wrought ; that ye may not lose what ye have thus far ●un , and suffered for : even so you will find the Sealing Power from the Amen . Iune the 30th . 1677. The Birth of Cyrus . The Voice of the Daughter of Sion cried in me , what ailest thou , who art travelling for the Birth of Power ? Faint not , for it is a God Almightiness ; that will be the issue of all those internal pang● of her who is travelling in the greatness of his strength . Every Arm of created Power is too short to bring it forth . God must bring forth God. Then queried my Spirit , where , and how , and after what manner will be so marvelous a thing ? Sure nothing of mortality can compass such an Immensity , as a Gods excellency in this World to be manifested . No said the Spirit of Councel , the Terrestrial Man cannot have any share herein , either to conceive or bring it forth : But yet such may be the high act of Love in the Most Holy , as to open his Mighty Name Iehovah through that mean form of Mortality , and send forth somewhat of a deified express of his Existency , in terrestrial Creatures ; so as to make them signifie unto the World , what power it is that moves through them . Who have been in strong and unwearied travel , for this all-saving Birth of Almighty Power . For indeed such a Birth is needed in the World , that may deliver from all the evils of it . There is nothing , but an Omnipotent Force will conquer the sinful Authorities , that have been so long in Government over all the Creation . Therefore what are ye to look , and wait for , but the Birth of this Mighty Prince Cyrus to arise in , and to go before you ; for it is by meer strength , that he must prevail , to subdue all Nations , whether they be within or without . Many have been the forerunners of this by inferiour Births , which ye have passed through . As those of Regeneration , and Divine Inspirations , and Productive Revelations , all in order hereunto : But all these have been too weak and too short , to deliver out of the Servile Spirit . The Babylonish Power doth yet keep and serve it self upon you , and will not let you go free ; till this Mighty Prince doth arise to remand you back unto your own Land , and native Freedom again . Thus I did evidently see nothing , but the all-saving Arm could pluck us back again . And moreover this word was with me , and in me spoken . Pray for the Cyrus Might to be joined with the Nazarite Wisdom of Purity : for without Power ye cannot perform any of my Pleasure , in subduing the Babylonish Power , that hath enlarged it self over the whole universal state of things . It is well , for the elected ones in this World , that their Redeemer is now a Mighty King over all Kingdoms . And this day is drawing near for the revealing of this his shut up Power , that hath been reserved with him in the Heavens . By reason of which , a sorrowful bondage and servile Life hath been upon the very Nerves of the New Ierus●lem . Who are now sensible , and do now cry unto this Mighty Cyrus to appear , and to break for them this Babylonish Yoak : which hath made them so long groan , and mourn , as being made to serve with rigour under the Prince of Darkness . Who hath had a long Reign through his Agents in this Principle ; but his Time is ●igh worn out . Of which this is an assured hope , when a deep sense is upon any of the Children of the Captivity : As upon Daniel and Ieremiah , Ezra and Nehemiah , who set themselves to enquire for that Messiah ; who is to restore , and gather together the Stones , for to build the Mystical Ierusalem . Verily to such as do sigh and mourn , for all the Abominations of Desolations , which they see to be of Authority . To such , I say , the Most High will have respect , not only to reveal , but to intrust the Scepter of his Kingdom with them . Who , he knows , will sway all in righteousness , according to his own heart : They shall be his Kings and Sav●ours upon Earth . Yet once again , they who are of a Daniel Spirit , wholly addicting their Minds hereunto , and in nothing else taking pleasure , but in diving into the Secrets of the Most High ; that if by any means they might find out the Jubile-year of release , when the Mourning Tribes might return again to their own possessions ; even they shall be chose hereunto . Oh the wise in heart after this do look : waiting in true spiritual abstinence , as Daniel did ; that so eternal Secrets may be revealed unto them . Know ye how beautiful would those be , who shall bring news , and glad-tidings hereof , from the Most Holy to the Mourners in Sion : That the Lord is indeed , without delay , coming ; for a full and perfect Redemption to the Groaning and Oppressed Creation● Even so Lord Jesus come quickly . Iuly the 1st . 1677. THIS Morning , after some special Manifestations and intimate Communion with the invisible Trinity , ( whereby my Spirit was as ingulphed into this sweet Celestiality , of that which passeth all understanding : ) This word uttered it self , Is it not good to dwell here , where the Covert is all Love , and defensive Power ? Oh call in others with thee here to meal , if you do delight to sip of this Cup of Divine Pleasure ; and then according to the vigour of Spirit felt herefrom , dispence hereof . And commend it to him , who is a noted , consecrated Vessel , to take in of the same , with the unknown Rarities : which the Father doth ●rovide for his own Houshold ; that so no cause ye may have to wander , out of his rich and fat Pasture . While keeping here , your Shepherd will you feed , and by his Golden Crook will you guide , and translate out of one glorious place to another , till ye shall come into the beloved City . This blessed winding in of my Spirit , was an introduction hard usage of the King of this Bottomless Pit : who would keep them evermore in bondage , and would not , that they should ever remember , that once they had a pre-existency in that Paradisical World of Liberty . Iuly the 2d . 1677. But now the Ancient Records are brought to Light , whereby it is given to the Wise among the Children of the Captivity , to understand their high and eternal Nativity ; and that for the cause of sin they were brought into this dark and evil Region : yet not so , as for ever herein to be included , till natural death doth release , as they would persuade . For no such Decree did ever go forth from the Throne of the Most High. For after this dark grisled Globe , with its natural Inhabitants , ( all which like troubled whirling Wheels do grind the Faces of one another ) there shall another arise which shall set free from this Old Creation Captivity . Upon which there was a mighty cry , by some that here were sealed to the day of Redemption , saying , Holy , Lord God of the Sabbath , let us come to rest with thee . For in six days labour we have been , and now full weary we are of sinful thrall and cannot ; but remind thee of the promised Liberty , which is for to be brought to pass , by the travelling Daughter of Ierusalem . Then was portraied before me , a Mourners Zion-eye , beholding a bright flaming Globe : upon the rising of which , the other Globe , like a dark Stone , sunk down before it , into a bottomless depth . And this was in the sight of the right-born Israelite , who here was suddenly snatched out , and translated into a higher , and more quiet Sphere . Oh here was indeed the Sabbath of the 7000 years : all here were clothed in white , lying down as Flocks by their Shepherd of all Princely Might , all fastned together in a Golden Chain : to shew , there was no more to be a dividing ; for the Sheep never more was to be scattered out of this eternal Fold . For nothing , but Seraphical Pleasure is here with the highest Peace , Joy , and Rest from all former Toil , Labour , and Sorrow . And the Law of God as a Gulf is here broke up , and drowns all in its own Sea of Endless Love. This is what was presented , for the inforcement of our travel in Spirit , for Sion deliverance , out of the Babylonish servitude , which now is throughout the whole World. Iuly the 3d. 1677. Then was it with me to enquire with earnestness , Oh my Lord , when shall be this Zions Reign ? All things yet in visible view appear in a dull sluggish Posture : The Prince of Might yet hath no Birth in the World , for to bring into existency this New Creation , Who then shall be , the beginning of this Celestial World ; seeing that from some one or other the Birth of this Creating Power must go out ? Oh , by whom shall Iacob's Star arise , that is to bear the ●●cepter of Power and Dominion , that is to overturn the whole Scene of present things , which hath been under oppression ? Iuly the 11th . 1677. As to this , some days after , I was answered with good and comfortable words : that we might not sorrow as those , who do see nothing of this rising day . For while my Spirit was groaning in the Kingdom of Tribulation and Patience , I heard this sweet saying , The Birth is Love , That shall restore the Kingdom of Ioy and Power . And as it doth grow near , the Pangs of Love will flow upon you , which will be Sions mighty deliverance . Therefore revive , when Loves throws do take hold upon you ; for it certainly foreruns the breaking forth of the Son of Ioy , and Strength : who will rule the Earth , and ease the Nations of their Burthen●● Griefs , and Torments . Then was somewhat opened to me of the Mystery of a great Key , which I did see in way of Vision , held out unto me ; which was so great and weighty , that I made question in my self , whether I could carry it ; and was loth to take the burthen of it , not then understanding the intent , why it was shewn and tendred . But this Morning considering hereof , a voice did sound through me , This is the mighty Birth-Key , which shall open the New Ierusalem Glory . No terrestrial Being can it hold : for it is all massy and refined Gold , that will open the seven-fold Wonder , and unlock every unknown Treasury , which hath been sealed from the foundation of the World. ● hen was it highly impressed upon me , what this Key did further signifie unto us . Then another word did swiftly put forth in me , saying : Those to whom this is given , will have power to bind or loose , to shut or open , to kill or save alive , and also to charge or discharge from the guilt of si● . For it is the Key of Knowledge , and sound Judgment , and acteth absolutely in the express Power of the Most High , to fulfill every jot and tittle of his Eternal Will. God the Father will well satisfie himself in such , whose propriety it shall be to possess this all powerful Key . Ah , my Lord , is there any ●ow abiding in corporeity , that is so eyed by thee , to be an Instrument to act in the Power of this mighty Key ? Sure no Prohibition , or Decree is gone forth , but some one or other may be designed by thee hereunto in this Age. But then the Spirit said , they must be such , as are annointed with that high Composition Oyl , which at once doth clarifie , and perfume , as an attoning Incense , whose flame never goeth out , till this Key be wrought out in the Fire Center . Then was this word of Councel given unto me , Set a work all your present force and might : it will be worth the laying out all your cost and labour hereupon . You have an all-skilful Guide , that is master of this Mystical Science : but he loveth not to have to do with any Spirit , that is divided , with one Eye looking forward , and with the other backward . He knows he shall never have Honour or Credit , by such as are halting between two Principles ; sometimes rising up in the Fiery Wheel of Faith , then sinking down in the Leaden Scale of Sense , which bringeth back , what Faith hath brought forward . Which is the great Energy , that giveth the formation , to this all-sovereign Key , that is prophecied of ; but none have been found here for worthily qualified of many Generations past . Therefore neglect all things of this low Region , that so you may make this , your entire business : From which let there be no starting , as ye would enjoy the blessed Projection of this Key ; that will open for you , and will unfold to you the 1000th Number in Wisdom's Roll. Iuly the 12th . 1677. As my Mind was contemplating of the great advantages , that an Eternal Almightiness would bring in to such , who would thereby endeavour wholly to de●●●● , and make an end of sin : There was suddenly a very fit similitude set before me , in order to this , to shew what would be effectual thereunto . There appeared a bright Jasper Body , or Person , in the middle of whose Breast was set a Pipe of Gold Colour● and two more , each one out of his side ; the one was of Scarlet Colour , the other White or Glassy . This was a very suitable Idea to the present concern of those● who did know themselves to be under a mourning state of indigency upon an eternal account . For whose reviving● this word did further proceed , Whoever there be , who do thirst to drink out here in nakedness of Spirit , let them draw near ; for only pure , simple , naked Spirits can suck here . After this Voice , the Intellectual Spring did freely run , and made me capable of more de●p reception , concurring with the t●●e Inspiratour : who did give me to understand the use and operation of these conveying Powers , shewing what the Virtue of each Pipe was . As first , that in the midst of the Breast signified , the sending forth the ●●ction of Spirit : The Scarlet Colour'd Pipe the Blood● that is , the Life of the Heavenly Body , an●●●●d to it . The third Pipe was the 〈◊〉 Water , which keeps and maintains all in an immaculate Life of Purity . Out of these the Divine Nature is extracted . And who ever do not lay their internal Spirits to suck out of these P●pes , can never arrive to any strong Spiritual Stature . For what doth it avail to have the knowledge and revelation of this in Mystery , and be at a spiritual distance herefrom ? If Jesus , while i● visible Corporeity had not lain close to his Fathers heart , drawing continually , although highly Fssenced in Spirit ; yet he could never have grown , if he had not derived fresh Infiniteness of Strength and Power to hold up the God head Soveraignity in the Manhood . So likewise the Spirit herefrom did teach us , that we should strive to reach to the heart of Iesus in Spirit . Here did meet me this Objection , But how shall we thus abstractedly have access in our Spirits to our 〈…〉 is in his Personal●●y all 〈…〉 and we in bodies of 〈…〉 so that we know not how to meet him ? This Question was thus resolved me . These Pipes , like Iacob's Ladder , were fixed for descending Powers to descend through them . It is granted , that we cannot reach up to our Lord , till we have a full grown Spiritual Body . Therefore this mystical way of conveyance is contrived to bring us up to that high degree of fellow●hip with the Trinity ; though no congruity there be as to the visible Body . Yet● there is that Spirit in us , which by the drawing down this Life sustenance , may recover its ancient sublime and paradysical Body , which consisteth not of Flesh , Blood , and Bones , but of an immortal Virtue , Power , and Strength ; answerable to● what will suit with the Heavenly Jerusalem State. Then was it further shewed me , That through these three Conveyances did run all and every weighty precious thing , that was now inherent in God the Son. For want of understanding , and not finding out the way of this mighty attraction from the head-substance , We have discovered the shame of our Nakedness ; wearing only the vile cloathing which is infirm and weak , obnoxious to all evil , and death ; fit and meet only to walk and converse with Creatures of a mean and inferiour sort , such as this World is replenished withal . But now a Summons is to call , and shew unto us what will qualifie and furnish ●s out for a higher Society ; as when the pure native Life of a compleated Christ is sucked in by us , then shall we be , as he is not : longer in a condition of ●●●●ering , sorrow , and indigency , but of God-like Authority . Which will be the Sealing Commission of the Everlasting Gospel Prerogative : that will no more go forth in weakness , but in the finishing Power of a mighty Salvation . Seek , and pray ye for such a triumphant day . Iuly the 13th . 1677. We being met together in Prayer , owning and presenting our many deficiences as to Spiritual Abilities ; This word was spoke to me , Apply your selves to Christ your Treasure , who is made of that Lineage and Nature , that he might consider the better those , who are of his own Spiritual Flesh : For none else could so naturally care for them , as he , who had assumed that Nature , which was liable to weakness , temptation , and all distresses . And as your Lord Jesus did out-grow all this , and swallowed up mortality , and all infirmities , by attending thereupon ; so changing his Corporeity into an Aetherial Spirituality , whereby a Translation was obtained by him into Mount Sion Glory : So was it advised me from that Spirit , that standeth always in the Spirits Councel , That an express charge was given by the Father unto the Lord Christ , to take care and provide for us also after the like manner : as having received all infinite fulness from the Godheads all-sufficiency for the same ; that so he might be able to do for us according to his ●●boundless Power . A●d therefore he hath invited us to urge it close upon him , our appointed Trustee ; that so we might be brought up , through all the several changes to the same perfect and all powerful degree , even till we come to possess the self same beatifical Vision of the whole Trinity in Glory . For it is so willed by the Lord your Creator , that he should now raise you up , by his secret Spiritual Intrinsical Operations to his own Heavenly Stature ; till that ye may be presented faultless , as he himself is . Therefore let none glory in Christ , as their saving Iesus , till they can come to witness his Life-blood in them , thus redeeming and cleansing them from every blemish . For till this be done . Christ cannot bring them into his Fathers presence , to sit down as his Bride in heavenly places there with him . Now is there an open Door to you , set wide open ; for you to enter through his re-entring into you . Make all present advantage thereof in him , who is your Spiritual Banker . Iuly the 16th . 1677. These weighty intimations coming from our Lord , are well worthy of all observation from us : from whose great Love they do come to per●ect , what is yet to be done for us . For while the Ear of my Spirit as the Oracle of God , doth stand open , clear , and free , from the twisting stuff of all low , imaginary things , the voice of the Most High , doth frequently cry through me : From whence I can conclude , that the Spirit of Revelation is not in this Age al●ogether excluded . For this word did 〈◊〉 a-fresh speak to me , I the Lord 's Annointed will give forth the residue of my Spirit : for which do ye , who are one in Faith , steadily wait . Then after this Voice , it was discoursed in the way and method of a Spirit , how that the latter Crop of the Spirit should be much greater and more plentiful , than what was in the first fruits , after our Lord 's Ascending : which was but as a ●●ower or sudden ●light , which soon again stopped . For after the decease of the Apostles , i● soon began to withdraw ; and a long restraint hath been , as to what they witnessed in their day . All that can be said of what hath been enjoyed by the highest order of Saints , since the Apostles days , is but a sowing into the Spirit , through divine and radical Light entring in , for conviction , illumination ; thereby to make the conversation more pure and shining , which hath been wrought from the belief of that Testimony , left by these holy ones , who were immediately inspired with the Annointing . Vpon which , to this day , there hath been a total and full resting , as if God had nothing more to reveal to all eternity to any . Which is not so . For the Scriptures , ( or rather the Spirit of them ) did point out in them to a greater reserve of Spirit , that was to be poured forth . But till then , saith one in his Epistles , Ye do well to take heed , as to a present measure of Light , which in this long and cloudy day seemeth great and lustrous ; but there is a Star to rise out of your own hearts , that may outshine all , that hath gone before , if you watch to it . The Vision may there speak , though it hath been hitherto silenced , and that partly through unbelief ; but the same Spirit of Revelation shall much more in this last Age revive again . For through Grace and Love deeply imprinted , it is given me to believe in another rising day of the Spirit , according to old and new Prophecies . Some breakings forth hereof are already witnessed . And that we might have further grounds of hope , who do fly hereunto for fresh teachings and discoveries of the Mind of God ; I did see a Vision of a bright oriental Star , which did spring , as out of the low center of the Earth , at which I marvelled , and I called one to rejoyce with me to see the Effects of this rising Star : as also another Person to the view hereof , I did with joy call in . And we beheld it , till it did enlighten the whole Earth with its Beams : which it did cast forth , as if it had been the Body of the Sun. The last Vision of the Star explained . This sweet Manifestation , this divine Opening or Vision was granted to me to view , that so the end , why it did appear , might be known . First it was shewed me , that as the Wise Men ●●d see in order to the Birth of Christ in the Flesh , his Star rise , and go before them , till they came to Ierusalem ; even so this Star did in its rising signifie the mighty Birth of the Spirit , which would open through the womb of the earthly property . Where the Spirit hath been long 〈◊〉 , ●●d its Glory clouded as in the dark gross Body of sensual Corporiety ; but it will verily work it self through . And the more wise and excellent in Spirit shall first see it , and feel its rising effects upon themselves , as their Birth-Star . Which shall multiply unto the seventh Number : which only qualifies to stand within the Circle Throne of the Most Holy. The seven Stars which are mentioned to be held in the hand of Jesus , your mighty Prince of Peace , are to be distributed as the Badge , or Inscription , of such as shall be so perfected for a free pass into the Jerusalem-glory ; there to be in Oneness with him , without robbery to their Kingly Priest , in all his Thronely Principality : and to be added to the enrolled numbers of the Ancients , which are come to be Victorious over the World , through great Tribulation . So ye will be followers of him , through this Rising Star. Iuly the 17th . 1677. The Seven Ascending Steps . This Morning the Living Word spake in me , Thou dost not yet sound the meaning , and depth of that , which is further to be understood of the Residue of the Spirit ; but I am come to search , and give thee further knowledge herein . As thus , the Golden Cask of this Rich Oyl hath been in part let forth : seven Pipes for the venting hereof , are as an Emblem to present the seven Spirits , that hereout do proceed . Now well observe , how many of these Spirits have been drawn out of the Golden Vessel , which represents the Body of the Deity , either in the foregoing or present Age ; and you will see , what is come , and what is yet more to come , till the seventh Number be finished . First consider the Prophecies , and Promises , how they run in the Scripture Roll. The Spirit is distinguished with seven Properties , or Operations , and Working-powers ; each of these Spirits hath their Office and Ministration , as dividing to each one in the Body of the Spirit , according to the measure of the Gift of Christ. As First , The Promise of Grace and Supplication is to empty out it self . Then a Spirit of Love , Joy , and Peace is the second . Thirdly , a Spirit of Consolation , of Prophesie , and Revelation . Fourthly , A Spirit of Councel and Sound Mindedness . Fifthly , A Spirit of Truth , Wisdom , and Knowledge . Sixthly , The Spirit of Faith , for Heating Internally , and Externally , and doing thereby Miracles of all kinds . The Seventh , This is a Creating Spirit , that goeth forth to give Being and Existency to what seemeth not to be ; it works on this hand , and on that , and yet nothing , which is inferiour unto it self , can it see . It works all in a silent still way : what it speaks , it effects ; and what it effects , speaks forth what it is . It needs no Orator to go before it , to declare from whence this Holy Breath of Almighty Power doth move ; it resteth where it will , yet unseen ; yet felt , known , tasted to good purpose , where-ever it abides ; it being the head principle Spirit that governeth and sendeth out the foregoing Spirits , and uniteth them into one entire Spiritual Body . Now , said the Most Holy Inspirator , I have here shewn to you the seven Ascending Steps , by which you must come up to your Mansion Glory , to your Throne Dominion ; to be what you were designed for to be from before all Worlds . Come now , and see what process you have made hereunto , and how many Degrees ye have taken . Comforted ye may be , who do ascend up here together in Faith ; though many attempts , and that strong ones , have been to pull you down , and to prevent your further ascent . But be strong and resolute this day , from that power already received ; that you may go up , and stand upon that last p●ved stone of Wisdoms strength , and might . Which will bring Majesty and Honour to you ; but Horror , Confusion , and Shame to what ever hath sought hence to draw , and plunge you in with them , into the dark center of this dismal Sphere . The which evermore fear , and avoid as the Dragon's Cell , where he loves to dwell . Iuly the 18th . 1677. This day much refreshment from the bright beaming Countenance of my beloved Lord , through free converse with him , came thereby to my Spirit . My Spirit being moved to plead propriety , in what the Father had given unto him . Whom after the way of Spiritual Sight , I did behold a smiling Face , looking through a ray , like to the Sun ; and a voice spake , I will see you Face to Face , that you may hear my voice : then will your Joy be daily full . Then this word I did hear , It is well you now do believe , that all Spirit and Mighty Power is with me , to provide for those whom my Father hath given me in charge . I am no engrosser to my self of this Ierusalem treasury , but do will , that ye should be joint-heirs with me , in the same Body of Glory . But it is the vehement , strong , thirsty Ones , who can draw out that Life , which I now do live in , and that in the highest degree of Perfection . Which makes me stand up in the head fountaincapacity to impower gifts of great consequence , according as you are able to partake of them . Oh that you would lie close in your Spirits , to that Breast which is in pain , by reason of its fulness , till it hath emptied it self , with the sweet lusciousness of the Gospel Milk. When tasted , it will make you be always lingring and strongly desi●ous hereof . The office of my Spirit is like a true and faithful Nurse , to lay and to give the Mouth of your own Eternal Born-Spirit hereunto ; but then of it self it must draw , and ye must not be discouraged , though at first , it doth not come so flush . But some pains must be taken by you in this Spiritual Exercise , before the Breast of Life will open fluently : But when herein you have once got the victory , the Bottles of Heaven , will run free , emptying forth the very marrow and strength of the Deity . What else think ye , can make great , strong , and powerful in the Divine Nature , but this very Life-substance , which by the Mouth of the Spirit , highly magical is constantly attracting ? Then will ye be answered , in what you have been so long in Soul-travel for . Iuly the 19th . 1677. This word was with me early in the Morning , Pass on ye Worthies of the Lord , through all measures of my Spirit , till you come to all seven Degrees . Rest not in the shallow parts or streams , before ye come to float in the place of the Broad-waters , where the Spirit will be to you unmeasurable . For though it is an undiscernable strength , yet in it lieth the whole omnipotent force both of saving and destroying , creating and nullifying . This Power will be inherent in them , upon whom the seven united Powers shall rest , and dwell . Which indeed will make you excel the very Angels , as to dignifying Power , which never was their natural dowry , as it was yours in the beginning ; but that you have lost , through sin and earthliness entring in , which hath made you thus feeble , impotent , and weak , that you can do nothing , till these my seven Spirits do come , each one gradually in their course , to renew your strength , through the mutual concurrence of your wills . Which to me , I your Lord do own , you have given in . Therefore my Spirit , I am moving upon the Face of your inward Deep , till the whole mystery of the Celestial Figure shall again be restored . Therefore I am calling the Eye of your Minds inward , that so ye may take knowledge , how many steps you have gone up to this Throne , and so be encouraged to pass forward . You are arrived to the third measure , which is the Spirit of Prophecy and Revelation : here is a pleasant standing , because you have prospects of the unknown Scenes of G●ory ; great advantage is from hence , because you do live in the divine Idea's of what is contained in the invisible Sphear . Yet far be it from thee , to ●ake up rest here , or like Moses for to die in journying to the Land , where the New Ierusalem doth stand . Yet four 〈◊〉 higher there are , which have been seen in the Mount of Vision . Who then now as high descended Spirits , will in mighty Faith attempt them , and renounce what ariseth of fear and doubt ? As Faith and Love are the Wheels that do hither bring , so fearfulness and unbelief do the Wings of the Mind bind down . Oh how flow of heart have you been to believe , what of these Ministrations hath been so frequently prophesied by my Spirit ? Come forward on , and put forth that little grain of Power , which you have already in your selves , and see what you can make hereof . The more you act it forth , the more it will encrease . For as the Ministration of Immediate Revelation doth more clearly immerse you into the knowledge of what is unknown : So the Mystery of the highest degree of Faith must necessarily therefrom begin to work , and that in such a way , as may be a sealing to what is revealed for manifestation . For a let into invisible Species of things cannot but quicken up Faith , and make it strong in God : by which it may easily , yea most naturally act , and go forth in mir●culous Deeds ; for confirmation to others of , what by a bare Testimony will not be believed in , a residue of Spirit . For this is also surely reserved , which is the sixth step to Sions Glory . But before this can be perfected in any one , that do look Here for it , they must be of a through grown experience in the Life of Revelation . These Gifts will not come down by sudden rushing showers , as it was in the Apostles times . But henceforth they will be Consequents , which will follow those , who do gradually grow up from the very Birth-day of the Spirit into all the sublime perfections of Holiness , as their constitution into a Christ-like Nature . For it is the Root of that Heavenly Matter , from whence Gifts of this kind do proceed , and will in such pure and sanctified Vessels be inherent . For they only stand in the Light , Councel , and Will of the Trinity , ready to obey and execute his Will , here on Earth ; as the Angels of the Presence , who truly and faithfully do go forth in the Light , Power , and Force of the seven Spirits : whose fortitude it is to secure from all the wrathful conspiracies , which are in this evil World. Iuly the 20th . 1677. This day upon a foregoing Word ; which opened it self in me , as we were met together to breath the Life to each other , a superaddition thereof was given me . The word was from that of Jesus , crying in the great day of the Feast , If any man thirst , let him come unto me , and drink ; then out of their Bellies shall flow Rivers of Living Waters , ( speaking of the Spirit . ) The Jews Feast being the Feast of Tabernacles , was highly at that day solemnised ; from which the Lord did take an occasion to invite to another manner of Feast , presenting himself as the principal Dish to feed upon , and Well of Life to draw the Waters of Salvation from . It was again revived to me in this word , You are come to the festival day of the Spirit . Set by it , esteem it : spare not to take your fill . Tell me , Oh ye that beloved are , what from this Heavenly Table , where all variety of Spirit is , what is most relishable to your Heavenly Palate ? Had not I known you to have been in the vehement hunger and thirst after that Food which is all Spirit and Life , you should never have drawn near to my Table . For to others this kind of Fare has been little understood , or tasted of ; and therefore not desired . It is the pure Birth of the Spirit , that can only live upon that , which is Spirit : as none can know the things of God , but the Spirit ; so none can taste God , but what is born of God. What else did your Lord Jesus live upon , during the time of his abiding in the humanity , but the Essential Power of the Deity ? He still drew it in , as the Invisible Bread of Life , which he had to eat that the World knew not of . Now said the Spirit unto me , It will be to you , according to what you believe or thirst for , or after ; whether for the Milk , or the strong Meat of the Spirit . For this is called the Feast of the Spirit , because it multiplies it self into Corn , Wine , Oyl , Milk , Hony , Marrow , and Fatness . There is nothing that can be named for refreshing and strengthning , which the Spirit of Jesus doth not afford to the strong in Faith. Then again a further Information was given , concerning the Ministration of Revelation ; that though this Mount of Divine Vision , was not to be for ever the fixed Rest , of such who are under such a dispensation , which must be owned as a high and rich Prerogative ; Yet warning I had this day , hereupon , still to wait . For the Spirit did expresly speak , that we were come , but to the shallows of that unmeasurable Deep : our Feet did but yet stand upon the Golden-sea brim , and that we must yet abide a while upou this Chrystalline Stone , till launched into the deep ocean of all Manifestation and Knowledge , of what is within the Vail . Where all things of the Temple Glory are to be seen , not as in Metaphors or Figures , but in their own express Beings , as the heavenly things themselves . Then through the Oracle-ear , this word did sound to me , Ye have not yet known , what it is to be wholly contracted into the Spirit ; that is , as if you were without a Body of animal sense , and changed into an unmixed Body of Spirit . For thus it was with Iohn , when he saw and talked with the Alpha and Omega . Then the word of Jesus was made good to him ; as one of them , who did not see death , till he had seen the Son of Man in Majesty , coming in the New Ierusalem Glory . But this he could never have beheld , if he had not been changed , for the time being , into a Spirit . Which had so penetrated through his gross material Body , as that he knew himself only in a Body of Light. Therefore he called it the Lord's Day ; such a day , as the dark Night of an earthly Body must fly away from : For it could not abide , when though , but in the Vision of so immense a Glory , that dispersing it self so variously into the Images of what , so long had lain unseen . Even so verily , deeper may be your entrance into the Heavens to hear and see , what there is reserved , as your Dowry , among those High-Throne Principalities , which Iohn did see . Fear not , I say , through this bright day to pass ; though the night of your Body of earthly sensuality shall by degrees pass away . Care not to hazard all that ; so as ye may be taken up still in the Visions of the mighty Alpha , where new Scenes of Glory may open to you daily . Iuly the 21th . 1677. As we were in Prayer met together , this word passed through me , which plainly thus spake : These are the wrestling Spirits , O Father , that will not let me be at rest , till they have possessed the Kingdom with me . This word did not a little revive me , and added a renewed strenght to urge the more full Manifestations of this Kingdom ; and that we might still our force unite , who have been hitherto so prosperous in our way through recourse by prayer . Which being done in Faith , hath great and mighty influence with God. Iuly the 22th . 1677. This Morning I had this further Presentation pourtraid out to my Internal Eye , The Figure of a Fleshy Heart with many Eyes , and a Mouth , from whence issued out a white Stream like a Breath . From which it was said , draw near , and receive in what floweth out here , which I assaid to do magically , as well as I could . Then when I was come to my inward understanding Spirit , to know what this might signifie , This word did pass through me , This Breath is thy Spirits Meat , by which ye are to live day by day . This Vision contained very much in it : which was made out , as it was cast up , and called over again in my Mind , afresh teaching being herefrom given unto me . How this was the new Heart , which would be as the Well of deep Waters , in whomsoever it was fixed . Many were the worthy Properties , which do belong to this Heart : For it was the Figure of the very Heart of God the Son , lively discribed in the rising Magia . Then were the several Working-Powers and Properties manifested unto me ; and I was also made to understand , what I never before did sound . For it was whispered to my inward Ear , saying , Thou little thinkest , or perceiveth what lieth concealed within these Triangles . An immense Treasury is here couched : Who can fathom his own heart , much less this , which is so all-seeing ? Now to give the several Properties of the Heart , full of Eyes . First Property . No slumber doth happen on them at any time . For flumbring and sleepy Eyes argue a state of weakness ; but these are perfect Eyes , strong Eyes , in their full strength and clarity . Second Property . They are watchful Eyes , waking Eyes ; looking every way unto the heights above , and down to the depths beneath , and to the bredths , and lenghts of what in all the World are seeable . Third Property . These Eyes are discernaing , and piercing Eyes : The wonderful excellency of these Eyes is this , because their faculty is to pierce into things so , as nothing can be hid or concealed from them . This all-seeing Heart , was with the Prophets of old ; from whence they were called Seers . When Gehazi would have hid from Elisha , the gifts of reward received from Naaman ; faith Elisha , went not my Heart with thee ? There is no hiding from the Eye of the Heart . Samuel from this inward sight could tell Saul , that his Asses were found , and how that he was designed for a more weighty business , than to look after them ; having the matter of a Kingdom to propound to him from the Lord. Fourth Property . The Eyes of this Heart are clear , single , pure Eyes , and purged from every Mote ; It is the peculiar property of this Heart to see God : and this Heart hath a Mouth in it to speak from ; and it speaks to the Most Holy : and it hath an Ear to hear also therefrom . So that it is both a seeing , hearing , and speaking Heart ; therefore God sets a value upon such a good Heart . Such a Heart Caleb h●d , and David had : which Heart much answers to God's own Heart ; for it is God's own Heart , in man's Heart . As it was said by one , We have the Mind of Jesus : it is as if he had said , we have the Heart of Christ. Therefore the New Covenant runs all upon a New Heart : Gods Heart , in man's Heart , making man's Heart a New Heart . All the Revenue of Eternal Life is Entailed upon what issues from a renewed Heart , made new from God's Heart , indwelling in man's Heart . Here verily you are come to the grand business ; for what the whole tenure of all Prophecies and Promises points out unto , is to this seeing , hearing , and speaking Heart : as it belongs to the New Creature , which is God's Heart in Man's Heart , making it a new Heart . For God's Heart , or Christ's Heart , is the warm Life-motion , that floweth through man's own inward Heart . Thus God's Heart in man's Heart , makes man's Heart a new Heart , and a good Heart : and makes man's Heart a seeing , hearing , and speaking Heart . When man's Heart is made single , clear , and pure , purified from every mote of imperfection , and from all sin and self ; then it can see God , and hear God , and speak to God. For it hath the Heart of Christ in his own purified Heart . David foresaw the worth of such a Heart , when he so earnestly prayed , for the creating a clean Heart in him . It is a meer act of Creation , by first raising or putting forth a power to dissolve the old dark earthly stony Heart : which the new Heart of Christ must come in the place of . For there cannot be any agreement betwixt them , while they are together . For till the old Heart is worn out by degrees , Oh , what strife , war , and contention is between them , so long as the earthly part can hold it out , ( as is found by the Saints experience ) till the Heart of Jesus comes fully to be fixed in the old Heart . Then from the sight of Christ's Heart-Eye in our new Heart , the pure Life will stir essentially : and such Spiritual Motions will spring , as great Peace , Love , and Joy will come in upon you , as a bubbling Water of Life . Fifth Property . From Christ's Heart in a good Heart made good , the new World , and the Nature of Paradise is placed there ; and this new World is always provoking the good Heart by internal Species of Heavenly things , generated therefrom , answerably to what the Mind is employed upon , and raised up into . As in an old unregenerated Heart , this earthly World is placed in the midst of it , provoking the Mind with those earthly species that riseth from it to a close with them : So here , new Idea's arise , and are abundantly brought forth from the Divine and Heavenly World , placed in a new and regenerated Heart . Which the Spirit of a good Heart feeds upon miraculously , while this Worldly Heart doth see nor tast nothing hereof . So strong , so high are Zions Walls that are built for these holy Hearts , that no groveling Spirits , nor low earthly Hearts can tast any thing of their Seraphick Life . Whose natural soil it is to live like the Hearts of Beasts , breathing after their perishing Fodder , and sensual Pleasures ; but this Heart from Jesus in a Regenerated good Heart is created for better things . It knows its own true temperature to be such , as can no more lust after , what is terrestrial . Because it hath been so much touched upon by the Divine Flames of the most Holy Altar . Because also it hath been so often impressed from the sealing Powers of the Deity . Whose breath doth so strongly move , as to maintain upon the good Heart a pleasant soft Fire , burning as a signal Witness , that a Sacred Presence liveth there , for whom is provided the best of Celestial Chear . Also because the creating Word may still renew , a fresh Life , with all its secret , and unknown Retinue of pure Spirits , that may be refreshing to the Solitary : who indeed have made their choice to live in the Heart of Jesus , till with their inward Eyes they have spied , where that only massy Gold-stone of all-working Powers doth lie . Which is only sounded by these Hearts : but to raise up this all-golden Power is not found out by them , till they are come to have more innate Union and Communion with this Heart . For by virtue of their Co-Union , there will be co-working . For thus it was betwixt God and Christ ; there was but as one Heart betwixt them , in which they did in all things agree . From whence it was said , hitherto the Father doth work , and I work : that was by a mutual agreement , going out in acts of Power , from deep Councel and Wisdom , as foreseeing all events of things . So it will be between Christ and a Christian : when they have co-union of Heart , then there will be co-operations together b●tween Christ and a Christian . Co-union of Heart , is when Christ's Heart dwells in a Christian Heart , and the Heart of a Christian is one in Union with Christ's Heart . Then will follow intimate communion , and co-operations in harmony together . Iuly the 23th . 1677. This word run through me , as a burning stream , saying , Seek , make out with all speed for a partnership with this perfect , and all-powerful Heart . For it will not only discover a Spiritual Substance by a Reflective Light ; but it will give an Inherent being in it self . Hence it is that Wisdom's Pearly Stone doth shine , and hence all her Divine Magia doth work : Let it not stagger thee , that little hitherto thou couldst do as to works of Eminency , that might demonstrate the Heart-Power of the Deity . See what wanting hath been ; the Heart of Jesus is a Seal must be set upon thine , that what as his , may be thine in an absolute propriety . Such an innate life of conjunction will be of most wonderful consequence . Consider now then and know , nothing is more expedient , than to be found in this most perfect and all-seeing Heart , that all you do may be wrought herefrom . Then further it was testified , that it was not the sudden flights of the Spirits up into this Heart , which would do or perfect the remainder of what was to be finished . For in that , there might be an uncertain motion ; as our own Hearts sometimes being up , and then again down : by reason of which so little hath been brought to pass . For a steady Heart and Mind is Wisdom's Pavilion where she dwelleth , Therefore this caution and word of Councel , the Spirit did give , that when carried up at any time by the Spirit , into the Heart of Jesus , there to fix for ever , and there to abide , till so knit , as Twins of Hearts to grow up together in , then Powers and Gifts there will spring . Iuly the 24th . 1677. The word of Admonition was given unto me : Take heed unto the Spirits Doctrine , and continue stedfast in the things , which ye have learned , and have been assured of , knowing of whom ye have received them . From these words it was shewed me , that it was not sufficient that we were under the distillings of the Spirit-doctrine to drink it in , so as to let it pass away again ; but this word of Truth was to dwell , and to be deeply rooted in us , as it is brought forth into a plain discovery , by way of Precept . For in this day , the Word of the Lord coming to any one immediately , is so rare and pretious , that God looks that they whom he shall herewith favour , should more than ordinarily set by it : and wisely observe , and make great improvement of this more excellent Ministry . For every slight neglect , or disobedience is weighed over , as done aga●●●● the Love , which not being answered by the fruits of Love again , will cause the Spirit to retire to its own center . Therefore henceforth live by every word that shall proceed from the Spirit . This Councel did very much reach my Soul , engaging all the Faculties of my interiour Mind , lest at any time I should let slip any word so expresly spoken unto me from the Spirit ; for it is love , and grace , worthy of all acceptation . And I must own it is good dwelling under the droppings of this Fruitful Bough , which is loaden with all sweet Hony-dewes ; that no sooner are touched with the twig of Faith , but the Eye of the Heart is both enlightned , and is therewith highly refreshed , as with its true natural food . Therefore One , many Ages past , experienced this , when he cried out , Oh , how sweet are thy words unto my taste , yea , sweeter than hony unto my mouth . The respect that the Most Holy , and Worthy Ones will have for this Living Testimony , will be evidenced by a disrespect and a real disgust to whatever , is not given out from a fresh annointing . For the Right-born Spirit trieth all by its tast ; it can know old stores that has not that juicie Life and vigour in it : like Fruits that have been long plucked off from the Tree , or like a Flower that hath lost its true Life-scent , by being cut off from the springing Root ; and so both Fruits and Flowers , though once fresh and good in their proper time , yet when laid up , and their moisture gone , and dried up , are no longer so . And this is well known and discerned by such a Spirit , as has liberty to go into the Vineyard , and Garden of God to pluck fresh , and gather according to present spending . And although there has been a living upon an old Store laid up , yet know it is not to be so always . The seven years Famine of the Pretious Word , and Ministry of the Spirit is come to an end with some already . Who have made use of it for those ends designed : which was to sow their ground with it , and that by the hand of the true Seedsman , the Spirit , who hath made choice of good and well-prepared ground to cast in that , which will , bring up a fresh Crop of Spiritual Plants , and so still . As it was in an inward Idea shewn me , A Field of Corn , when ripe , it sheds it self into the same ground , out of which it sprang , and so renews Food again : Even so the Eternal Grain of the Living Word sowes it self , and thereby we have it fresh in all its springing variety . Now who once have a Seed of a right kind , and a Ground or Holy refined Mould , choicely separated from all vile and earthly mixtures , they may promise themselves such a wonderful rich encrease , as thereof not only to feed the Mouths of their own hunger , but may furnish others with this Life-bread , which springeth out from this Celestial Grain . Which will not come up barely as it enters into the pure soil , but it will be still shooting up and altering it self till the gross Body of it be changed into a more excellent property : even so the Celestial Grain sown in good Ground will not come up bare Grain , but it will bring up with it the Stalk of Plenty and Fruitfulness with it self , even the one Stalk with sevenears ; which number signifieth the seven Spirits before the Throne , in which subfists Perfection . Iuly the 26th . 1677. I saw in the Night Vision , a Measuring Line , and it was in the hand of a Child , who hereby was to fathom a●deep Ocean . Over which some were designed for to pass , and were commanded to follow this Child , clothed in white Linnen , in a swiming posture without fear . For there would be no danger , so long as the Child , with the Measuring Line , went before us , as our Guide . Then answered my Spirit , I am not skilful to swim over such deep Waters , as these are , and how may we trust our selves with one , that seemeth to be of so little stature as that of a Child ? Then when I came to consider of the Vision , I was made to understand the meaning of it : Why a Child must be the Guide and Leader of such , as were to swim from one measuring deep to another ; till they had reached to stand upon the Rock , where the everlasting hidden Power was . Then said the Word , know thou herefrom , that it pleaseth the Ancient of days to take up the form of a Child , to shew there must be all Innocency , and Passiveness , no resistency no● repugnancy of Will for contradiction . God will fill such with a Spirit unmeasurable , and make them skilful Guides to launch the Ocean deep , to fathom the secrets of the Immense Treasury : None can be Swimmers here , but such as little are , who are come back to a Child-state . All that are within this Compass of the Measuring Line , are ruled to search out , what its Length shall give forth day by day . For that Ancient Spirit , which was said , did move upon the Face of the Waters to bring forth the first Creation , doth now move through a Figurative Body of a Child-like Spirit , to fathom that Wisdom , Knowledge , and Power , as may bring forth the New Creation . Which is to be more splendorous , than all foregoing Monarchies , which have been known in all Worlds . From this then learn who they are , that shall be greatest in Trust , Power , and Dominion ; and who are to have the Golden Line of the Spirit committed to them : even the Child that is clothed in white Innocency . of which Child-like Spirit , you are taught hereby to be . Iuly the 31th . 1677. This Night I dreamed of a Person , that was unknown to me , who came , and put a Piece of Mony in my hand , and said , go with this , and recover that Estate , that hath been so long kept out of thy hand . I was much taken with the kindness of this Stranger : and as I was considering how to effect it , I awaked . And thereupon found my Spirit , in a dispose for Prayer , breathing forth according to the present sense that was upon me ; and indeed it was a mere Ghost-like Power that moved me , and made request freely in me . After this my Spirit sunk down into a deep immersement , with somewhat of a high Celestiality : that I felt as a Covering upon me , which drowned all my outward sense . During which time , the Heart which I had formerly seen as in a fleshly Mold , was now presented with a Golden Case on it . Which was some few days past intimated , or called by the name of a Caul of the Heart . Upon which I had several matters of importment glansed in upon me , which this Morning were more clearly made out in the Divine Magia . This Heart thus clothed upon , was presented in a wakeful Vision , as the piece of mony was in my natural sleep , and I heard this word , saying , Oh , here is inclosed within this Heart , that which will fetch back all those riches of eternal substantiality , which was forfeited into the hands of the great Landlord , who is Owner , and Possessor of Heaven and Earth ; and is relapsed ever since Adam's day . Which none from his time could ever buy out the full and perfect Revenue hereof , till a Marriage Union was entirely made with this perfect Heart . Which was thus further amplified by the Spirit , That the Heart was of it self to be considered , distinct from the Caul , so figured out in a fleshly form , as it first did appear unto me . Which signified the gift of the New-born Heart , for softness ready to take in what Impressions , the Creator would make upon it . Meekness and Gentleness being the matter of its Composition , its Element which it liveth in , is the Water of Life : from whence the Pulse thereof doth beat and work . It swims in its fire-spark of Life in Shiloh Streams of all ●ove and Joy ; and so it is suckled with 〈◊〉 meek Water of Chrystalline Purity . Which rendereth it meet for to be the Eternal Virgin , that reviveth again in Mother Eves place . Somewhat of the Root of the first Created Matter , being left in Adam's Line , and Posterity : which , in some , who are foreknown in the Love-decree , will have it awakened , and thereby obtain it through strong Attraction , which can never cease working through internal violation . Which indeed proceedeth from the Fountain-Heart of Jesus , that now stands in the room of the degenerated Adam . Who by dividing from the Heart of God , had lost his spiritual force and might for communication of Goodness to his Off spring . So that there must of necessity be found another way of conveyance , to feed and supply the awakened Hunger , which is very mystically introduced in . None can any thing thereof discern , but such as are centered in the very Life-vein of the Holy Trinity : from whence the true feeling and feeding is known . The Talent that Christ makes mention of is thus to be understood . A spark of Celestial Life is to be found in the Embers of Naturality in us : which being sought out , and found , and separated from what would have extinguished it , then becomes desirous of an Inkindling . For if it abides alone , it will die : therefore it would attract a help for to maintain its Life , which is only to be had from the pure Altar-coal . Which must alone feed and increase this Spirit of Fire-life , which mutually co-works in order to the great design of a Christ-like Perfection , which fallen man is to be raised again to the enjoyment of . Now this word with great Power was spoke unto me : Be ye , whose Sparks of Fire are added to your Persons , by the inspiring breath of Al-mightiness , still so industrious as to recruit , and gather in , what hath been ( even before you were visibly existing ) unadvisedly run out , and lost of this weighty Substance . Which I , the Spirit of Jesus , am come to tell you is yet recoverable : as you do stick and cleave to me in that all-furnished Heart of most purified Properties . Then I your Golden Case , as a defence will be , to secure your springing Treasure within that Heart-excellency , which will advance you to a much more higher state than that of the first Adam's degree . Oh , how will it make for the Praise of the Head-Power , and Prince of this New Creation to rake out of the dark Embers of Terrestriality , such sparkling Diadems of Glory ? Therefore ye holy Ones , this is well worthy of your persuit . For what a dignity will it be for you , not only to recover in , what your first Father Adam lost , but to come into an Augmentation in a Spiritual State ? And as you are now sunk down so many degrees below the Paradisical Life , to your shame and great debasement : So by virtue of this renewed Heart , annexed to the Golden Caul as its Habitation , ye shall rise seven Steps beyond whatever your Predecessors knew in Paradise . For had they stood , but in this Innocent Hearts Unity , they should have known greater tranquillity in a God-al-sufficiency , and would have been more satisfied in an open Vision of Glory . Oh , my Lord , thou bringest wonderful things to Light : and hast added hereby a new Life to our Hopes ; therefore we will be encouraged , onward to proceed , this perfect Heart for to attain . Which is to be separated from all Hearts , that are centered in the gross sensuality : and which are circled about with the Gall of bitter Enmity unto thy Nature ; which is all Gentle Meekness , and Seraphick Purity . August the 1st . 1677. THIS Morning there was presented to me , being the first of August , with some other Idea's : Three distinct Hearts . The one was a dark stony Heart , it looked like a piece of Flesh , that was dead and rotten ; upon which did fasten many grievous Serpents , that fed upon the flesh thereof . Then I saw another Heart , that had all the pleasant aspects of a Face , with Wings fastned by the Ears : wherewith it did fly away from the dismal Heart , up to another Heart , that was fixed in a bright Orb ; it being all in Charity , sending forth streams like Gold to relieve the other Heart , which did fly unto it . And it was said in my hearing , These are the Streams that shall for ever make glad thy Heart : because thou hast from the Vile Heart fled away . Here is Life-food for thy Heart everlastingly , therefore with it stay . August the 7th . 1677. As I was casting up in my Mind the necessitous state that all mankind was plunged into , and why it should be , that that there was no difference made , as to the Just and Unjust , but it fell alike to both , as to all external things : Nay , that the Unregenerate did much more abound with all this Worlds goods , than those who were of the Spirits-birth● I found a great dissatisfaction in my self , why Infinite Wisdom should so permit it ; seeing that those who are of a sober , mortified , and watchful Carriage , Life , and Conversation , should not have the Soveraignty and Lordship over what in this Principle might serve their more superiour Life . Hereupon I sunk down into the quietness , expecting some Resolve might hereunto be given . Which by a certain Dialogue betwixt two , I was given somewhat of the mystery hereof to understand . The One of these two appeared in a bright Aetherial Cloud , in Person : The other in a Humane Shape , but all like putrified flesh , unsound , of an Egyptian hue or colour . Oh see , cried the Bright One , into what a strange degenerate Life-being art thou become ? What makes thee come so near to face me , who am in a clear Body , that can have no fellowship with such dark Bodies ? Then spake that deformed One , which was the Prince of this World , I have assumed this Body of Deformity , of which it was promised , thou great Prince of Might , Glory and Majesty , shouldst set free out from the imp●iring Element , which hath brought all this uncomliness . Then spake the high One , What further hast thou to charge me with ? Go forward on . For I know thou art come to upbraid the Son of God. Then rowsed up the Accuser like a Lion bold , and thus wise did speak : Oh thou great Melchizedeck , where is the effect of thy R●deeming Blood , as to release from this Vile Body , that is obnoxious to all Maladies , as to Complaints of Penury , and Distresses ? Even whereof , those that are given to thee , no more be exempted , than the Children of my Kingdom . Nay , they are necessitated to come oftentimes for succour and supplies to relieve their exteriour part : or else their very animal life might fail and die . Entitled thou art indeed to be that Shepherd , which careth for thy Sheep : but they are found stragling , and shifting up and down , even for their temporary sustinance . They are apt to crave among those of my Fold , who do make no pretence to any thing , which is brought in by the Spirit of Faith. Such who are of my Lineage , go upon a more sure way , prospering by their industry day by day ; they , as the Palm Tree , do flourish , and spring , through all Toyl , and do wait , and so become Honourable , and great in the World. While thine , as poor Abjects , are the scorn and derision of all my Kingdoms . Preferments debar'd from them ; they have looked long for the day of Jubilee , when they should return to their great Lordships and Dominions : but nothing hereof is yet seen . Even they , who obtain the greatest Friendship with the Almighty , nothing hereof do yet come to know . Where is now then ( if thou a Mighty God and Saviour art ) any thing signal for the Complainants , that are in distress in Bodies yet so grosly Corporeal ? So that no distinction is made from mankind in common in any visible Power or Dignity . As to this , my Off-spring do much exceed thine . Therefore I need not fear , but my Kingdom will yet encrease , while thy little Flock are kept so low , poor , and needy in this Region . Here ended the Serpents expostulation with the Lord Jesus . August the 8th . 1677. The Reply of that Bright Spirit against whom the Charge was . O Satan , thy Nature is to vilifie , and to strike with thy Scorpion Tail against my Head-soveraignty , pouring out Floods of Contempt ; which do rebound back to thy self . Now to answer thee in all particulars of thy Charge . First , As to thy assuming the Figure of that Vile Body , which is compacted all of putrefaction : for this thou dost upbraid me , that I do it not transform . Now though I stand not liable to give any account to thee of my Will and Pleasure herein ; yet for the sakes of them , who have been hereinto inquiring in fear and humility , and have heard this thy severe Charge , I shall Answer . It is then Objected , As to that ignominious form of Corporeity , which the Fellow-heirs with me do bear : upon which a transmutation hath been expected , that yet no such thing doth appear , but they do still expire in all things like others . Answer . There is good cause , why it hath been so hitherto ; because the Fire-spark of the Deity hath not burnt through in any , for the consumption of the dr●ssy part : meeting still with cold muddy damps , that have often choaked the Life-flame ; which is cast in from thy ingendring property . Who , since Eves day , art upon the revenge to slay , and destroy that which remains of the Heavenly Matter . Thou hast had thy inrode , as a subtile Spirit , for to prove and tempt all of her Race ; propounding this as an impossibility , ever to see corruptibility made sublime . Thou hast by thy craft thus raced out that grain of Faith , that should produce this White Lilly Body . For my way of redeeming proceeds from within the Heart-center : Thereo●t my Birth-Life springs , and will ever display it self through Soul and Body in fiery streams . It is a deceit to believe , that I am come to redeem any other way . I shed my Blood to purifie and cleanse the inward ground ; that so the godly Plant of Righteousness might grow thereout , whose clothing is of unchangeable Glory . For my own Life wrought it self thus through : while I was found in the earthly mould , the invisible Perfect thing could put transparency upon the elementary Body . So no other way can I bring any to my own transfiguration , but by the same inkindling , and by the Spirit springing up gradually . All of this kind will be understood , when the Wheel of the Will stands free , and unclogged of all the Serpents suggested incredulity tending hereunto . Who would have the Heart-purifying work evaded , and us to look for Redemption to come , as a violent shower to wash away the Vile Body at once ; which is contrary to my working method . Whose internal Operation is to set free that , which is under great labour and strife , to get up to a flower of rich scented Glory . Against which , O Satan , great hath been thy despight . But now as to the Second Charge , That my Sheep are put to their shifts : and how that I suffer them to be exposed to great necessities , so as to have their maintenance out of the Store-house of thy Kingdom , or else their corporeal Bodies could not be sustained . I Answer , It is true , O Spirit of Subtilty , that mine are exposed to great sufferings and trials ; or else how could they be conformable to me their Head ? There are also many considerable Reasons , why for the present time it should be so . But this Weapon of thy Charge will turn against thy self . As , First , If they were not to be included with the universality in the effects of that Curse , that came upon all Adam's Line , Thou , O Lucifer , wouldest have had something to have alledged , as to God the Righteous Iudge ; that he would be partia● to a certain number , in securing them from all of this Worlds Calamity . Therefore the Father hath in wisdom permitted it , that thou mayst have nothing to accuse the Just One. As in Ioh's Case , thy envy was great , because he was perfect , and upright . And being but in a flourishing state , as to Honour and Riches , and all fulness from this Creation ; What advantage didst thou take thereby ? Remember that word , Does Job serve God for naught , is there not a hedge made up of all plenty and good things about him ? So then if mine elect ones were not in common with thine , to take their lot , thou wouldst have whereof to glory in : but now thy mouth must be stopped , in that those , who belong to me are more deeply exercised in all suffering necessities , as daring to hunt after nothing of this Worldly Pomp. Whose Eyes see through all these contemptible things : And as they live in me , they are in-seeing into another manner of Sphere , wherein their Portion is . Yet know , they shall lose nothing by their being humbled , through manifold distresses , and penury , while they are in Child-like submission , and have hereby accepted the chastisement , that is due to their lapsed state . All of which kind shall so operate , as to work out their freedom , when I have proved them by all the evil consequences of the Curse ; so as that I may say , they have been tried through all Fires . Fo so it doth become mine all for to be , as weighty stones of Gold. Then was this Discourse maintained in my hearing : my Lord still taking occasion to resolve my doubts , and satisfie my queries . This Word was uttered , But what thinkest thou , O proud Prince of this exterior World , who so many Ages hast by thy Agents lorded it over my Heritage ; If that thy time is near upon expiring ? In that I shall call thee to an account , who hast abused thy Soveraignty . For all who have been intrusted by thee , have been cruel in their Arbitrary Government . So that Injustice , Oppression , Pride , Self-love , and Vain Glory have born the sway to this day . Therefore it is no marvel , that those who are as the Pearl in my Eye , have been in such distresses ; and oft-times forced to gather up the scraps , which thy voluptuous Brood do let fall from their rich furnished Tables . This hath been long permitted , but now I am come to tell thee , that thy Lease of Years is near worn out , when thou must give up to me the Kingdoms of this World. Who will seek out such , as shall be after my own Heart ; that shall raign over thee , and thy Hierarchy on this very Earth . Know such I have this very day in my Eye . Who are Meek , Patient , and Lowly , and who have been proved Iob like , suffering the loss of all , that pleasurable has been as to this Worlds esteem . These have stood against all thy malice , and envy , which hath been poured out by Instruments so assumed by thee . These are those to whom the Dominion shall first come , and so by degrees run through , till this World shall be no more thy Region . For the Kingdoms of this World shall be given to the Saints of the Most High. Then thou and all thy sin-loyal subjects shall be ashamed and confounded ; gnashing their Teeth , when they shall see thee put out of all power and authority . And those who have followed the Lamb faithfully through the Kingdom of Patience and Tribulation , shall be thus rewarded with Crowns each one , as from the annointing Power , consisting in the Holy Ghost . Whose day of Almightiness shall here be to the chosen known . August the 10th . 1677. This Vision was shewn me . I with another Person was ascending up towards a Mount , which was all green : and we were discoursing , if we could come up there , how we should then have escaped , what we saw cause to fear . For I did see many Vipers lie in our way ; and one did seem to fasten upon the Heel of my Fellow-traveller ; which I set my Foo● on , and so escaped from it . And as we passing still on , after some space of time , there fell a Dark Mist , so dismal as we could not see each other : which was very rerrible to me , for we had lost each other ; but I saw it dissipated , and the lost found again . Upon this was opened unto me , in what danger we were . And it was said , Pray ; for there is Cloud of Temptation , that hath already essaid , that the work might be retarded . Moreover this word was with me , Rise , O Abigail , with Wisdom and Might : and give out what thou art withal replenished ; and thereby stop the ensuing Flood . For all things do conspire , from the Dark Kingdom , to keep you from finding the way to my Holy and Separated Choir . Therefore those dark Fumes and Smoak will rise , that so you might not find your way into that m●ni●ion-strength , where ye will be secured out of all peril . August the 18th . 1677. After this I had a word followed me : crying still in me , Turn not out of the way of the Spirit . Which the Morning before was in the Scripture Phrase given to me , Walk in the Spirit , or else it will little avail you , to have transient visits from the Spirit , only to give councel and instruction ; if it be not in every jot and tittle obeyed . For walking implies that primarily . Then was it shewed to me , where , and what were the Walks of the Spirit . First they were walks very high and remote , and private . The Region or Climate was so pure , that no gross earthly Spirit could have any consistency with it . Then it was said again to me , that such Spirits could only live here , that had their first inkindled breath from this pure Element . And such as are born again out hence , can well agree with no other Air. These pleasant walks of the Spirit , are all very lofty : and those , who stand in the low bottom of this Principle , cannot see into that pure Sphere , nor yet be walkers there . For they are among pure Spirits , all of one sort , such as Ioshua was to have the priviledge to walk amongst . If he would walk in the ways of the Most Holy , and keep his charge , and abide in the Inward Court ; The Angel protested , he would give him walks among those who stand by the Lord. Which was no small preeminence , thus to be among the Triune Society . Even so it was to me ●estified , That if we would but keep within the circle-walks of the Spirit , we should be conversant with the Trinity . And hereby it was said , we should escape the hurtful influences of those , who walk and live after the fleshly Birth . For what we are conversant withal , such we are : For whether Spiritual or Carnal , according to either , it 〈◊〉 its impression readily . Therefore this word came expresly , Know and keep Company with your Bridegroom's Spirit : That will bring you into high and worthy acquaintance indeed . Now then consider , ye stand now betwixt two Cross-ways : the one is on the Right-hand , the other on the Left ; the one ascends , the other descends into this Worlds deep . Now there are those , who would keep their walks in both these ways ; sometimes they would be soaring up to God's Holy Mount , then descending into the Foxes holds , and dens , where all unclean Spirits are . And such as are of this sort will never make any riddance up to the Mount of Glory . Therefore this word of Loves advice I give , saith he , that is the way of Truth , to you who are called out of the Worlds walks ; That you stedily keep your Eye , where the Spirit doth make his Tract for you ; and that you do keep on your daily pace . Follow still the Measuring Line , that doth ascend strait upward . For there is no admittance herefrom to turn aside , because great loss will be sustained . To go backwards and forwards can produce nothing but wo and ill ; For no progress can any such make in this Ascending State. And as these walks are high , so they are very private , and reserved . No evil Eye can espy the Roads of the Spirit . What of gross Corporeity can pierce into this bright burning Element , where the pure in heart walk ? A strong enclosure here is , so as no Beast of Prey can break in to disturb the solacements of ●●rene Souls , that have got in here : they are secured by Cherubims , who hold out for their Guards Flaming Spheres , that so they may rest void of fear . Then as to the pleasantness of Walks , they are all smooth and plain . A sound bottom they tread upon , being all paved with solid Gold ; which is so transparent , that its very reflexion gives light to walk by . Then again of each side , such Plants do grow , as are known by Name : They be most odoriferous , sending out such sweet perfumes , each Flower spinging out of the Spirits Root ; such as Joy , Peace , Love , Meekness , Gentleness , and Faith , with all tender Compassionateness , encreasing to all perfect Good. You may easily know , when you are in the right Walks , by these springing Fruits on either hand of you : and by the high Throne Powers here greeting you with fresh and new discoveries of their Kingdoms Secrets . None that have walked here , can ever more desire to turn aside , because they can see , taste , and feel ( in their degree ) what the very Trinity can make them blessed in , from what they possess in themselves , as immense Ioys that are unknown : of which some daily droppings ye will still meet with . For as ye do abide in the Spirits habitation , Worthy things ye may expect , which your Father doth secretly keep in his own Breast , as ye are made meet for them . To which end I will open a burning Spring within you : which through a soft breath of Celestial Air , shall maintain heavenly clarity . Then will your God walk absolutely with you , and will be henceforth no stranger to your habitation . But then watch to it , that when he come , he may find you waiting there , within that pure and all-indurable burning Sphere : sucking and drawing still in the fresh gusts of Endless Love , which may work up to a refining Element . Whereby Paradise that hath fled away from this Principle , may now again bud forth , and recover you out of the Curse . This is the very way hereunto ; therefore , saith the Just One , take all heed to keep in the Spirits Walks , as you would see that renewed state of Liberty , yet once again revealed in you . August the 19th . 1677. There appeared to me two Trees , the one in a Field , the other grew under the shadow of a mighty Tree , as in an enclosed place , with a Wall about it , that was all set for Fruit : the other was all blossomed , but on a sudden a shaking Wind came , and blasted the whole Tree , while I was viewing it . Then it was cried in my hearing , Transplant this Tree , or else never to Perfection will any 〈◊〉 come answerable to that Tree . Let it be fixed under the warm shade of the almighty Tree for fruitfulness . From this presentation I was given to understand somewhat , that answered to that matter of doubt , which was often raised in me , what was the Reason , that such a fair progress should be made of growth , in this Tree richly flowred from the very Life-sap with beauteous appearances . Which in way of similitude answers to the state of a Soul , that hath the Life-root in her ; but its plantation being out of the warm shelter , standing bleak , and open to the sharp blasts , on every side cold storms beating upon it , cuts off the tender Blossom , which would come to substantial Fruit. This was shewn me to be the very cause , why so many holy good Trees of Righteousness , could not reach to the full grown Fruit , but withered off in the very prime of their spring . For by fruitfulness here , I was given to understand something above , and beyond a pure and lively Conversation , and a shi●ing forth in those known Ornaments of Love , Joy , Meekness and Patience . These I may call the sweet scented Blossoms ; here many one stops , and goes no further on : but sheds them abroad . And then by the mortal Life commixing with the cold sharp Element of this visible Region , are they generally cut off , before any such high degree of all-fruitful Power is got up unto . As was expressed in former Ages , when their Fruit was apparent from the root of God's Almightiness . Our Lord means this fruitful Birth of Power , when he telleth them of the absolute necessity of their abiding in him , as the Branch upon a Tree . As much as if he had said , ye can do no mighty works , till you come to be brought under me , as that out-spreading Tree of Life . If so , as he told his Disciples , ye abide in me , and my words abide in you , then ask what ye will , and it shall be done . From hence it may be truly inferred , that the eminent fruitfulness , which God the Father may come to be glorified in , consists in a large and full ability to do and act such things , as Christ himself did in his assumed humanity , who was a Tree of all kind of Fruitfulness . Now by this Vision , it was also thus given me to know , that the Tree , which did stand in the wild field of Nature with a Fence , did well signifie the true Life-off-spring of the Most Holy , who might proceed to such a degree . But while walking in the open bare Principle of this World , where storms of all kind of Temptations would set on it , it is altogether improbable that any such could come to any ripe powerful fruitfulness . Therefore the Voice did cry from the upper Spheres in Loves Compassion , for a Transplantation to be made ; that so the designed fruitful Plants might come for to be shaded under the great and mighty Leb●non-Tree . O , what less will this be , but a very Translation from one Principle to another , where Life of another kind will most naturally ●low : not a weak , deficient , barren , fruitless Life ; but a strong , invincible , all-powerful Heart of Righteousness in the Faith-opreation of the mighty God. Who to this Tree shall make all Shrubs , and even Cedar Trees of the outward Principle to bow : when as your Branches shall sprout out with such Christ-like fruitfulness . Suffer ye gladly then the gentle pluck , even by that good hand , though ye are hereby severed from the very Root of this Earth . Because ye well see , that the Destroyer and Despoiler of all your desired fruitfulness , lurks at the bottom of that ground , as a subtle Serpent , making new offers of Temptations to beguile you . Therefore the Holy Watcher cries still , fly away from his Inchanted Tree . August the 20th . 1677. I have great Soul-wrestlings about a restraint from the Broad Walks of the World. The former part of the Night I spent thus , being made sensible of the divine pleasurableness of keeping to the Narrow Track of the Spirit . I was then greatly thoughtful , how we that were , as in the midst of a thicket of wild thorny Bria●s , should pass out as untouched , to get into that privacy of walking with God , according to the late words of Councel received from the Spirit ; which word followed me still . In the midst of these solicitations that sprung in me , I was overset with a drousiness upon my animal sense . And immediately I saw my own Person with another , got up a good height upon a mighty Bank , where some stragling Houses were ; and we were minding to do and act some petty matters , and concerns in them . Of a sudden I looked down , and beheld a Sea at the bottom floating ; and a Voice cried , Hast way , for here is no stay . This Bank with all its Buildings will be overflown , when the Sea breaks in . With that I was afraid , and called to my Friend with me to draw up higher , for here was no standing for us , the danger was so imminent . Then was shewn to us , through some degrees of ascent , a place all plain , of each side railed : in into which we designed to make our way with all expedition . But the ground being parched , and bare , and slippery , we were constrained to stay each other by the hand ; till we came to that pleasant Walk , which was so secured , as before was mentioned , where we were without fear . Then were we in another Region , all encompassed with a bright Element with two Globes , all with spangling Sparks about them : Which was a Vision so Glorious , as could not well have been born , if the bodily senses had not been suspended , that so the Spirit might actuate free in its own Specie . Whereby it may positively be concluded , that the activity of the corporeal faculties are a great impediment to Divine Vision . Therefore taught I am , whenever I would attain any thing of this kind , that then I must be slain to the exteriour imaginariness : and that an absolute death is very meet in this case . For there by the Spirit of the Mind is made free to slide down into its own Abyss , from whence it was , before it came into Nature . August the 21th . 1677. This Night I heard a Voice cry within me , I am Alpha and Omega : this is the Name by which I will be known unto thee . Which sound awaked me , and thereby quickned up all the internal Powers of my Mind to attend the meaning hereof . Which , as from a Spring , thus opened , That to know the Lord Christ by this Name , would be of a very considerable advantage to us upon several accounts . For consider , what this Name carries and bears on it : signifying everlasting Power , Strength , and Fortitude . I am , saith he , not only to be known in my Weak , Ignominious , Suffering , Dying Name , but in my Living , All-powerful Name ; especially to them , who are now to be raised up by me , to this state of Celestial Dignity , as to be anointed Kings and Priests to reign upon the Earth : Although it was necessary at the first conversion , and work of regeneration , that I should be known to you by my Name Jesus , for conformity to my death . There is an appointed time for this also , concerning which ye have witnessed ; for if my Suffering , Dying , and Bleeding Name had not first past through you to cleanse you from sin , and thereby to obliterate the first Adam's Name , ye could never have been capable of this new Name . Therefore I your Lord am not ashamed to say , I am he that was once dead , dying● out of that corporeal weakness , that thereby I might recover my own ancient Name , which I had with the Father before the World was . Even so know that it was expedient , that you should know me , as in Union with me in this Name , though in Death , Dishonour , and Contempt ; yet not still here are you to abide . For I am come to appear to you in that rising , glorified Name , that was from everlasting , which death could not cut off from me . It was only shut up in the immense Deity , till the Death for sins cause was finished . Which verily being victoriously overcome , behold I have put on that wonderful Name ; That Secret hath been hid ever since the Creation in its lapsed state : but henceforth I will manifest , and open this mighty Name unto them , who have been incorporated into my dying Name , as a foregoing preparation thereunto . To such I will proclaim my Name Alpha and Omega , wherein is Love , Grace , Kindness , Goodness , Peace , and Joy from first to last . Then again they shall know further Strength , Power , Victory , Salvation and Dominion through being baptized into this Name , which will be the effectual sprinkling with Life-power from the dead . August the 22th . 1677. Then was figured out the Morning following , somewhat that looked clear as Glass , or Water coagulated like Ice , which was of a dissolving matter , yet formed as into a square stone ; with Letters of Gold upon it ; and it was held out by a Hand breaking through a white Cloud . And this word came with it , Take eat this down , ye who have been made to drink into the Lamb's dying Name : Whose right it is to take hereof , that it may mightly operate in you . Then said I , ah Lord , who can eat down , what is so hard congealed , this seems improper to be ? This was answered from that Scripture , of Iohn's taking the Book out of the Angels hand , Rev. 10. and was commanded to eat it down . Then was that Scripture repeated also Iohn 6. Except ye eat my Flesh , and drink my Blood , ye cannot have Life by me ; then was I convinced of the necessity thereof . For it was said , that this was the very White Stone , that had that New Name , which was Alpha and Omega engraven upon it . The Properties of which was not sufficient to be only revealed , and proclaimed to the understanding ; for it would slide away therefrom again . Neither is it enough for to taste only by one transient Vision hereof , but let it be thy daily meat . For this Stone , though it appeared rocky and clear , yet to the Heart-mouth , it will be all candy and sweet , dissolving it self as it emptieth it self . Oh , then this did further arise from the anointed Name , which had poured in of its virtue , in which I did feel afresh , at the present time of writing hereof , that I might hereunto set my Seal of the rich effusion which did come hereout . Who can best describe the Properties of this Name , but such who feelingly feel the Virtue of it , who according to the measures that it hath opened it self , so may they declare thereof ? As Iohn and Peter , when examined by the Rulers , by what Power they had made the Lame-man to walk , It was boldly affirmed by Peter , that it was by this Name Jesus , which is changed now into the Name of Soveraignty and Power , by which they acted forth . Had not this Name been poured in , and they filled with it , then none of these worthy deeds could have been done by the Apostles . But it was evident , that this Name of Strength and All-healing Power was with them ; and their very Adversaries were confounded at it . So verily this mighty Name is rising again , for very much of it did open it self , as to the preparative quality , which preceeds Miraculous Workings visibly upon others . For this word was given to me , saying , This my Name shall burn , as an Oven within , till there be no more matter for the Evil One to work upon ; that so the Proverb may cease , Physitian , heal thy self . Or pluck , out the Mote or Beam out of thy own Eye first , before thou undertakest for another . For now consider , that to act and work , and to do all in my Name uncontrollably according to power and might , it is very necessary : that so ye by a celestial tie of a powerful Engine , may absolutely turn the whole course of the active Nature ; which is so prone to promote , and give all its force to strengthen the man of sin and his Kingdom . Now here the effects of my Name shed in will first be seen : you shall know it not only by taste , but witness it , running through in every Intellectual Part , as burning Gold healing and purifying . This will be the first wonderful projection of this White Stone within . Then further it will proceed , ye need not make any doubt , take only this my Councel , and follow : what hath been revealed to thee . Let not thy hand slack herefrom , though there should be none to bear them up , but the Alpha and Omega : who is without shadow of change , and he is alive to bring the Kingdom yet about . Verily , there is nothing , which the Prince of this World doth so much dread and fear , as to lose his Seat and Place : so that he can have no more inrodes within , by awakening any evil essence there ; my Name , as Moulten Gold , burning him out of the internal part as often . By my Spirit , said the Holy One , this Principal thing has been pressed in divers ways of Openings , and set before you variously in Similitudes . All which is to provoke you to follow on jointly ; that so this my Name might be as one in you , gathered thereinto ; without giving way to what may be suggested from the Serpent for scattering , still to keep off that great blessing , which you may obtain in praying from this sweet Name Jesus , now changed into Alpha and Omega : whereby the Kingdom will come into you i● Power , through this glorified Name running , as Golden Oyntment , in you and through you . Then know , that the Kingdoms of this World are become his , who hath proclaimed this mighty Name , and hath poured of it into you . By virtue of which they verily shall become yours : and thereby ye will despoil the great prerogatives of the now present Reign of the Serpent , and the Beast in this visible World. August the 23th . 1677. I heard this Word this Morning , Blessed and praise worthy indeed shall such be , who make the first battery upon his strong Holds and Territories ; so as to lay them waste in this terrestrial state . Then this word was further given me . Oh , the Sinless state will do it . Then there were in way of Vision , several Papers , as written upon , to my view ; and a Voice spake , Get them signed with this wonderful Name , and then you may have what you will granted by him who carries the Treasury Key . This much answered to a word which sometime I had before , of getting Bills of Faith subscribed to . Then was further opened unto me the great freedom and efficacy that we might have , by Entring our selves into this Name : or rather by its entring into us , for the dispersing all its Powers . Oh , what singular advantage it is to have such a rich Banker to charge upon , while we are in this Foreign Country , and necessitous place , as to answer to all just requirings , as soon as the Father seeth but his or his Sons Name to any Petition , there is no scruple of answering to it . Christ told his Disciples , that hitherto they had asked nothing in his Name . Verily the same may be said of us : We have often pronounced this Name literally ; but that hath been little available . But we have not so asked , as to breath forth all pure flames from this Name , without any of the old Name mingling with it ; for if so , then immediate effects would follow . For if at any time all pure Inspiration did open from this Name , what is there to be named , that we might not be able to work and do , through this great Name Alpha and Omega ? Oh , might we come to be known by that , and no other Name abiding in us ! then whatever was 〈◊〉 by us on Earth , should be surely confirmed in Heaven . It is well 〈◊〉 ou● looking into this Mystery , and making our aim at this White Mark : that will bring to us so considerable a Prize ; as hath been so freely revealed to us by the Spirit , that so through this Name we might be Conquerors over this whole Principle . August the 25th . 1677. This Night , somewhat before break of Day , I did verily believe there lay one by me in the Bed. At which I was put into some fear : but then it appeared to be the Figure of my deceased Husband . Who discoursed many things to me , challenging Conjugal Love , and the renewing of that old affinity , which was betwixt us , with manifold circumstances thereupon attending . At which , at first , I was somewhat disturbed ; but I took courage , and discoursed with him , and told him , I fear'd to have Union with any inferiour Spirit , till they had got up to the highest perfection ; and asked him several questions , concerning which , he seemed to be silent , and could not give me satisfaction , as to his being in that full growing state , for the compleatment of this glorification . But still I beheld him magically hovering about me , and he asked me for a Bible . While , I thought , that he was now above that way of knowing God , which I urged much , that he might now know , as he was known : but he gave me no answer thereto . Then he proved me with some small Pence , which seemed to be like Gold : which I set light by , and did not receive them ; as not understanding wherein they could be of service to me , aiming at greater things from Wisdoms Treasury . After I had said , that since his decease , I had made choice of an unchangeable Mate : for whom I must now be , and for no other , but as they are compleated in his glorified Body ; where I should rejoyce to know him , and to meet him . Upon which he disappeared . And then coming to my exteriour sense , I understood in what a Magia Trance I had been . After which , about four a Clock , I found my self all inspired for Prayer ; that I might learn to understand what the Divine Will was hereby . And as I was considering in my Mind of that departed Spirit , that appeared magically unto me ; This morning it was spoken to me thus , I have now proved thee , whether thou wouldst be for me , and for no other Spirit inferior to me , who am the Lord , thy Redeemer , that hath given and shed my saving Name into thee . Which is a considerable earnest of what I further intend , as thou abidest in Nazarite Chastity , knowing no Spirit , more but what can mate it self with me , in high Celestial Unity . Therefore hereunto watch , that at no time supplanted thou be , of what is designed by holding out in loyalty upon every account . For I should not take it well , that you should run into any one , if distinct from me , though an Angel , whose Habitation may be in a more high and heavenly Sphere . Remember a check for this was given to the beloved Iohn , whose heart was apt to run into the Angel , that shewed him the great Visions : therefore was he bid to worship God , and to keep nothing less in his Eye , than the Supream Deity , albeit that it is in a glorified humanity . From hence I took occasion , for to make this Objection to my Lord , If thus We must be , dear Immanuel , allotted for thee alone , Why is it then , that thou with thy all-taking Humanity and Personality will not dwell with us constantly , as to be a covering to our Eye , and a perpetual attraction to our Minds . For through absence of thee , we often find , that temptation gets ground ; for verily all our Spirits are for mutual association : therefore when thou dost retire from us , we are then apt to fall in with somewhat that is near unto us . For thou thy self knowest , that we are constituted of such working , stirring Esseces , that must spend themselves , either upon what is essentially good or evil ; as either of these have greatest affinity with , and dominion over the Mind . And if through a superior light , we swerve and turn aside from all that is grosly earthly , and that is of known sin ; yet here we may be nevertheless at a disappointment of that express and actual conversation with Thee , as thou art now a transfigured Corporeity . So as great is our present disadvantage hereby , Oh Lord Jesus . August the 26th . 1677. This reply did spring from the Spirit of the true Bridegroom : Dost thou then imagine , or concludest therefrom , that I , the First and the Last , do impose upon you a severe Law of Loves Loyalty , in allowing and giving you no liberty to make any contract with either Angel , Spirit , or Creature dividedly from your Lord and Saviour . Whose now you are , by what he hath for you wrought . Let it henceforth be of all acceptation to you , as a pleasing restriction , though accompanied with the disadvantage of my remove from you , as in mortal forms ye are . Yet dear souls , let not this lesten your Loves to me , who am , and will be to you ever the same , as if I were in a visible form of Humanity . Let it suffice , that I have planted my Sublime Nature within you , where you may have all pleasurable conversation , if ye turn in thereunto . Where I will not fail to meet you , and greet you with fresh joys and loves . Prove me herein , if I do not answer , to that Conjugal Marriage-state , after which you do make . I will be yours , as you are mine , and free from all others . No cause of jealousie shall be ministred on my part ; for as a sealing witness you may daily read me , as ye are fixed with the pure ointment , for to dip your finger in , and therewith annoint your Eyes : that so ye may have a right and clear sight of me , and of all that is of a Celestial Nature ; and that is set out for your more pleasant and full rejoycing , as you shall take up your living in me . Oh , here I do invite you as my Bride , to make your abode . Let all know , who have their habitation in this World of distress and confusion , that ye have found out a rest , which is far more excelling ; being lodged in the Bosom of the Triune Soveraignty , that can command all great and good things to satisfie you , as ye remain in constancy . Therefore over all this Worlds Temptations maintain victory ; that ye may inherit with your Bridegroom revenues of Crowns , Princedomes , Principalities , over all universally in the Marriage Knot of Unity . August the 27th . 1677. Then there was presented unto me a fine piece of Wrought Work , that was given one to take out : and one said , they could never learn it without going to some skilful one to teach them therein . Then heard I a grave wise Person say , No , find it out of thy self : Stir up the Gift which is within thee , that is sufficient hereunto , and thou wilt have the glory of it rest upon thee . August the 28th . 1677. An Interpretation was given to me of this Vision , and thus it was interpreted . That this Vision alluded to , and did present the Workmanship of God renewed in Christ Jesus , and so successively in those , who are created again in him . Now the draught without is Christ the Lord , in all his holy and perfect Deportment , as he lived without sin in this World : in that he is become our example ; that , according as it is written , we might be , as he was in this World. Now this Pattern of Perfection was given to us : but the curiosity and difficulty thereof put us , to whom it was offered , to a plunge ; not knowing how to take it out without a Guide . And so likely we might spend , and run out our whole time , before we had attained half thereof ; always learning , and yet not perfected . Therefore while I was in this demur , a word came to me , This skill must spring from that New Birth within . Yet it is in vain , for any , by imitation , ever to attempt the Christ-like Life , till they be born again . As that grows up to the degree of Divine Capacity , so it will be all perceiving : and will aptly find out the Mystery of a God's likeness , though incarnate in this terrestrial State. Where Precepts and Patterns of Evil are continually inviting ; so that ye are in danger of taking a wrong Pattern out . But this pure Birth in you will prevent that : for it scents all , what is of this Principle , as a putrefactious life ; and therefore flies from it to its own express incorruptibility . For which will proceed Gifts , and Powers , answerably to what your Head Pattern here acted marvelously . Look to it , for the Root of this Matter must rise from within your own inward holy ground . Call up the Ghostly Power of Might , that lieth hidden there , and then ye may be able to produce the same wonderful working piece , according to the form of the New Creation , which must bear down , and outdo all , which came in by the fall . Then was it further given me to know , that there would be a trial and probation made of what ever was wrought : it must be brought to the view of the Impartial Judge ; whose rejoycing it will be to pass the Sentence of Justification , found in the imitation both of the Death and Life , from the Birth Spirit which was in Jesus , and is now entred into us , to bring forth the same express Workmanship , in all glorious variety ; as in the dying , so in the rising , conquering , reigning Life : Which is not to be manifested barely by Words , but by mighty Deeds , and Works , from the Alpha and Omega . Whose day of Love , Light , Peace , and Joy , is already working , known , and felt in the New Born. August the 29th . 1677. This Night I saw my self making hard towards a place , wherein I was assured of all desirable good , as relating to Company and Place . And as I was striving to reach thereto , there came a stubborn prancing Horse in a Cart , and there was one went by to guide him ; but the Horse was so headstrong , that he would no way be governed , but would run in a hostile way towards the Gate , that gave entrance into this secure place . Seeing which , I ran with all might and hast , lest I should be stopped ; and just as I was entring in at the passage , he came furiously upon me to grind me with the Wheels . So that I was put to it hard , but I passed through to great admiration , as if I only had a Spirit without a Body : so swift was my escape out of this danger . For I saw it a perfect design to have prevented my going in ; then took I care of the well minded Person , that would have otherwise ruled this head-strong Beast , if he could have managed him ; but such was his inkindled rage , that he would stand cross the Gate to hinder him , that was to be his Governour , from following after me . But he wisely crept upon his Knees under the Cart , and so got in , and shut the Gate upon this tyrannical Beast . This Vision had a considerable speaking in it unto us , when we cannot but understand , there is a foreseeing watchful Eye , that does warn us of all evil occurrences , that may ensue , while yet we are but in our travelling way . True it is , we are running hard to enter within the everlasting Gate : but much lumber and stuff there is which hath loaded the Cart of the Mind , which is drawn by the prancing Horse of the Will ; that doth drive furiously , and will not be under check or controul , by that which doth see its danger . This Principle with all its cares , businesses , and employs are dangerous to step in , as a grinding Wheel , to prevent our passing into that pleasant place : Where not any of those Inhabitants are found in any working dress . For they lived there by a Creating Breath , that renews all fresh supplies . There needed neither Building , nor Planting , nor Vine-dressing , nor Seed-sowers : for it was uttered by voice to me , that passed through me , This is the place of Iehovah's rest . Who so can get through hereinto , shall have cessation from all their works ; considered as they relate either to the Mind interiour , taking thought or concern about its Salvation : or to the Body exteriour , for Food and Raiment , Health , or whatever else makes the Life worth living in : it is to be here . But then my Spirit objected , Ah , my Lord , who ever could pass in here , while on this side of the mortal death ? Happily some there be , who in Purity and Faith , having finished their terrestrial Life here , after their bodily dissolution , may ( unknown to us Inhabitants of this working restless World ) enter in there . But no President we have of any that could ever pass , but through that known universal death of the Corporeal Body . For that would be a great and marvellous thing , beyond ever what was yet heard of ; that ever any went in and out amongst us , that could give an account of passing out , from us into that Paradisical Sphere : it being shut up , ever since Adam's turning out ; therefore in this present time we must not look for it . For this weighty matter of doubt , I besought the Lord earnestly for a resolve in , whether or no such a Translation might be hoped for , and believed in , before death was tasted of ? My Spirit did very watchfully wait for an Answer hereupon : which after some time was thus given to me to understand , and from the Word of Knowledge was uttered . True it is , Oh Soul , that none hath entred these Gates in a mortal shape : neither can any , more than a Camel can pass through the Eye of a Needle : unclothed ye must be of sins body , the gross bulk thereof cannot pass in . And though ye have been Let hitherto by this full fraughted Principle , yet possibly ye may grow so wise and subtile , as to pass through , by the virtue of that pure leavening Name . Which like Oyl of Gold will all overflame you , and so turn Gross Earthly Matter into an Aetherial Spiritual Body : for none but such can come to be so near the Trinity . Neither is it the death of the outward Body that can fit it hereunto ; for if the inward body of sin be not as well put off , as the outward , it will avail little , as to thy entrance into this Supernal City . Therefore now , if in the throng of all present Temptations , ye can but get the conquest , then this blessed change will be from a Terrestrial Glory to a Celestial . What though this hath not been evidenced , neither before , or since the Lord 's appearing in fl●sh , let not that sink down your hearts into discouragement . For there is such a Fire-stone to burn , that now is kindled : that will effect greater things , than yet ever have been . Therefore stretch out the Neck of your Faith right forward hereunto ; for the fearful , doubtful , and impure will be shut out of all hope of entring here . Therefore said the Just One , Faith in God will remove this laded Cart : which did appear to stand in your way The fury of the Beast and Dragon also are very great against you , animating such as are nearest unto you , and of dearest concern to stop your way : But be ye both advised , by watching all opportunities , through Patience , Wisdom , and Lowliness of Mind , to keep on your way . For by the creeping through is signified great Humility : by which the Serpents subtilty may be supplanted . Let this then now stir up all care and watchfulness ; for ye will be put oft-times ( while ye are in this process ) to great distress , but keep the blessed issue always in your Eye , and that will renew strength continually . For all of this high concern must be effected through immutability , pressing hard ; though the Wheel of this oppressive Principle threatens to grind you . Yet be constant and persevere unto the end , and ye will receive the Crown of Life . August the 31th . 1677. I saw multitudes of People this Night presented to me of several Habits , and Languages , all in business and traffick : saving a few that were together gathered out of these . Who were in a cessation from all matters of entanglement , in a waiting , interceding posture . Of whom it was said , That these few should become a strong Nation , and rise up to take the Prey from the strong and mighty . For if there were not some allotted only for the Sanctuary Attendance , in a Consecrated Spirit of anointing to approach the immense Glory , nothing of the Mind of the Most High would come to be known in their days . Herefrom it was shewn me , that by those Multitudes , which were of all sorts and kinds in their several employes , that run on in the concerns of those are petty things , and satisfied with such mean atchievements as this Creation affords ; it hath been permitted , that they should arrive to no greater , than visible things : and That only , by continued exercise both of Minds and Hands . But now by that other sort , which I did see do nothing , but stood waiting in a silent posture , as if they had departed from the whole universe of their Fellow-creatures , These united ones were to break open a fast enclosed Center ; where the natural freedom , and commanding Power of Paradise lieth . These all are by pure severation , not only from the mixed Congregation of the wilder sort , but from those , who were as Cakes baked but of one side , who were not throughly leavened with the Altar-fire , themselves also to divide . For the Word thus spake : Such who are all of one refined mould , who do seek nothing else , but the plucking down of the man of sin from his great Seat , which he hath gotten in the World ; and this must be done by sequestring from the confused noise of all , what may promote hereunto . For to some it will be given thus closely to set to the work . Or else what can be brought to effect of the primary state for to regain the antient Liberty , and sinless Innocency ; with higher degrees of what is now the superadded state . Which will ask the whole Age of man's Life , for to give attendance hereupon . Which will be worth your daily setting to , that hereby you may undermine the Strong Tower of him , who would keep up his regency in the divided property of part good and part evil . For so long as this is allowed him , he will have the greatest share of this Worlds Kingdom . Now then , who would not set close to this more superiour Business , to find out what lieth hid in the Magia Storehouse ? Arts of a wonderful degree present themselves here . For as ye can wade through this deep Ocean , great mysteries will flow out . As ye may see comparatively what the spirit of a man hath attained to by external industry . This hath brought forth all , that is delightful to the humane sense : whereby all are deluded , who have looked hereinto . Oh , the lustrous state , that now this Principle is wrought up to● it is become such a Golden Bait , that rare it is to find any , who are not biting and nibling hereupon . If therefore the wisdom of that , which is but Earthly , hath found out and invented such an inviting variety , to make this Creation so desirable ; What may not such reach unto , who have the advantage of that Spirit of Wisdom , that truly inspireth to know from the originality of all whatever is to be comprehended ? This Anointing is the light , that makes manifest , what lieth in the Abyss of Eternity : And verily such as wholly bend the force of their Spirits hereunto , may attain to great Wisdom and Knowledge ; and so bring forth that , which may far outshine , what is now existent in this Creation . For till such deep magical Spirits are born , who come to make Projection through internal sight of what is in the first cause of things , the Kingdoms of this World , with the Potentates thereto belonging , will be too hard for you . For that Grand Prince , that ruleth , and hath such command in this lower Sphere , hath since the first Age of this World raised ten to one his Magnificent Seat in the Heart of poor deluded man. So that they , whose lot it is to live in this latter day , have greater provocations to overcome : as it is truly said , the last days will be perillous indeed , through the devises of the Evil One ; who in , and by his Agents finds out new inventions to enthral and busie the Mind withal , to prevent the taking in the true sense of what was , and might be again that blessed state of sinless Liberty . For such hath been this Serpents subtilty as to be a Lying Spirit in those , who are Teachers , to make believe the impossibility hereunto . By which he doth keep his Seat of Supremacy universally hereby in the Mind ; For so long as this is , he knows no Power of Soveraingty will outvy his . Therefore this Councel of my Lord was expresly given : And further , this word , this Morning , was added hereunto , That we should drink in this Pure Doctrine from the Spirit , who said , Be ye found faithful to the interest of your Lord's Kingdom ; that it may , through you , while in the World , be so manifested in Wisdoms Force , and All-spiritual Might , through studying out all Divine Arts : as hereby you may pluck down the Proud and Lofty from their self exalted Spirit in the Diabolical Might . Your true Labour herein shall have such success , as you may bring great acclamation , and renown to your Lord and Saviour , through all Worlds , and to your selves Peace and Joy , Honour and Dignity , because many hereby will flow in into my Great Name . When they are convinced that you do bear the Standard of my Spiritual Might , in Truth and Righteousness . Now therefore be vigilant according to what hath been revealed , for the Love that ye have for my Kingdom : to appear so in this World , as all of the Old Dragons may come absolutely to be shaken , and overthrown thereby . For whatever ye do think this Prince of Darkness can suppress , he will. Who is so Mighty in this Low Region , till Great Michael doth arise to give Crowns to those , who have been long in the War. To whom yet no Kingdom hath been given , but do wait here in expectation for it , and do not start from their Standard . Such , Oh such be ye : that yet ye may be trusted with great Command , to magnifie Great Michael in your mean estate . September the 10th . 1677. THIS Day I was calling my self to an account ; being sensible of that usual Springing Light , that was something shaded , and Revelations restrained for the space of a Week : occasioned by dispersing thoughts , and letting in , and busying my Mind upon inferiour things of this Worlds concern . Whereby I was made suspicious of a greater loss sustaining , than any thing of this World could repay me . And although there was nothing , which I did engage in , but what might seem very just and reasonable to the Eye of all Creatures ; yet that could not be my justification . Because we were under an unknown Nazarite Law , that was in special given : and therefore accordingly we are bound to obey it , who are concerned herein . Hereupon I descended down into the deep Region of the Spirit , where I did attend to hear , what would be answered . Which was again through Grace renewed : For thus , I did the inspeaking word hear ; Did not I by my Spirit oft declare , that it would be hard for any one to keep my charge , who had not first cleared all scores of this Worlds Accounts ; that so ye might have nothing to do , but to attend fully your Lord's business , who hath called you for such a Principal End , out from all this Creation Service . Henceforth then cease to be the Servants of Men : for since the day of your free assignment of your selves , His you are , to whom you did your selves bequeath . Upon this word I found a great conflict in my self , having a great desire to depart , and to throw off every weight , that would tie , and engage my Mind . For I did well see an absolute necessity to be alone the Lord's servant : and to give my self up in constancy to that new revealed Ministery ; though I should hereby incur all Creatures enmity . For my Lord by a secret voice doth follow me close ; so that from Loves Charms , I can hardly get loose . Yea he drives upon us so hard , as plainly we might see the Holy Ones design is to make a breach betwixt this World and us ; as foreseeing that none till then can aptly be for his use and service . And verily this is the Cup that is given us to drink of , and to leave nothing thereof behind . It was , what our Lord proposed to the two Sons of Zebedee , who were ambitious to be equal in the Kingdom with him : Who told them , They did not consider what they did ask . For if they did come to understand , what a Death-cup they must first drink of , they would not have climbed so high in their desires . Therefore he dealeth plainly with them , and shews them both the necessity , and possibility thereof ; but gives the disposal of those Throne-instatements to his Father only . It was also at this time spoken in me , that we had begun to drink of this Cup , wherein the deadly draught was , which would crucifie us to this world ; but as yet we had but drunk the Upper part of it : the Portion being so bitter , we indeed could never get it down at once . Upon which the Spirit giveth this advice , Not to let one day pass without imposing upon our selves a draught out hence to take ; till all be exhausted , and drunk out . For the Cup is very deep : and at the bottom thereof doth lie , that which will us from this Principle absolutely unty . Therefore let us not herefrom cease to drink each one , to whom this Cup is given , and no time let us lose ; for through continual sipping we shall see it lessen , and so by degrees the effects thereof , upon that which is to die , will be felt . O who will be so valiant and worthy in this Age , as to hold out to the very last as the bottom of this Cup to see ? Then was it said to me , There was at hand immediately for such another Cup , wherein was the everlasting Water of Life . The operation of which is not expedient yet for to be uttered ; till some have of the first Cup drunk all . O , Lord Jesu , be thou to us , what thou wert , when thou didst take the last part of this Cup. September the 11th . 1677. Being in great agony in my Head and Teeth , through a mighty flux of Rheum , this exercised my Faith , and proved my Patience internally , for some days together : and gave me to see , I was under a mortal influence , as well as all others . To which in humility I bowed , using yet some means to free my self from the present malady and grief that was upon me . After which not being answered in the effect : but my distemper still abiding , I was convinced , that I should have only applied my self to that Sovereign Name , wherein my healing was to be found . Upon which I prayed to the Divine Omnipotency , owning my neglect herein , in that I had not looked only for cure therefrom , to bring down help . For which cause I did believe , that I suffered under the Starry Constellations : with which the Grand Adversary did conjoyn and concur , and send out his evil influences ; rejoycing to see any , who thought themselves above his poysonous raies , should fall under , and be subjected thereunto with others universally . The sense of which I deeply took in , and found in my self a disquietment thereat , uttering to my God many Complaints . Upon which , this word came to me , saying : When thou hast tried all ways and means , know for a surety , it is the touch of the Deity alone , that must thee ease . Hadst thou here first fixed thy Faith , thou mightest have been released from thy mortal grief . Therefore now get up upon the Legs of thy Faith , and stand without staggering , and thereby saving health may flow in . This was a mighty word of support : but much more ado I had to rally up my Faith , to eye no other , but this Invisible Power for ever . September the 12th . 1677. The next day I had a sweet respite from the raging force of that predominant humour , which had so afflicted my exteriour part . And in the Night , I saw my self taken into a place , of which it was said , the Night shall not be known from the Day . For though it was in the Dead of the Night , yet for brightness it was as the Noon Day ; which light seemed to me to descend out of a quite different Orb , than this visible Element . And I felt presently therefrom a warm Beam sent from the pure Deity , which did me exceedingly lighten ; so that for the present time , I was as one out of the Body of ponderosity ; dreading , again therein to be found . For who can do less , than despise their corruptible Image , that is so subject to these outward elementary diseases of all kinds , when once they come to know and feel in any measure and degree that one Element , of which Celestial Bodies are framed , which can know neither sorrow , nor pain ? Oh , how may we come to be constituted hereinto so durably , as no more to see the vile nature of si● or putrefaction ? Is it lawful to have an expectation hereof , before we lay these Bodies in the Grave ? Yea , assuredly such a day there is to be , which will swallow up the night of mortality : that all of the one clear matter of that invisible Element , shall be in such changeable Raiment , as that it will us give , to see the face of God in Clarity . For this word was given into me , that those who could hold out in a steady strong Faith , might know in verity such a transformation , so as to pass out of Corporality into an Aethereal Glory ; putting on that , which can pass into the everlasting burning-day ; which no shadow of the night , or mortality of death can approach . But it was further said , The putting off what should be in order hereunto , would be very hard : yet sufficiency will be given to some , who are concurring in mighty Faith. Therefore go ye on believingly , such a change yet possibly to see . September the 13th . 1677. In the Night I had a Vision of the Doctor , whom I did see in great concern about building a foursquare Room all of clear Glass : neither Timber nor Stone was in any part to be added thereto . And I viewed it from first to last , till I saw it finished by his own hand . Who with great ala●rity said to me : Here we will wait in all reservedness , till the Glory of the Son of God appear . But I answered , This will be hardly secure , for we shall be seen through this Glass , and envious Spirits will break in , and so disturb our attending here . No , said the Doctor , we shall here learn the Art of the Divine Magia : whereby we shall keep all Invaders out . Or else that indeed would not be a sufficient Fence for us , in regard found there is none , who are resolved to enter in there with us ; but we both will abide there , till others of the same Spirit shall come into us . September the 14th . 1677. The Opening and Interpretation of this Vision Was given to me : That this denoted the Doctors care and diligence in making provision for that , which was of greatest consequence in his Eye : by methodising first all things outwardly for this free and quiet assignment . Though according to the present conjuncture of things , this seemed then much to contradict , and to prevent the same : which was objected to me . But it was answered again by the all-knowing Spirit , That there was that so deeply inlaid ; that would thrust out whatever would detard , from setting upon this more Principal Building , to which all must give way . This Glassy Room doth represent a pure and clarified Mind : in the which , we jointly wait together as in one Room ; being of one Mind , and the same Belief , upon the great Work : minding one Calling and Election hereunto , and not giving herein any account to any one , that hath not Faith. For I had advice , that it would little signifie , to make any publication hereof , otherwise than Noah did , to wit , by an actual building for convincement , that we are of those , who are forewarned to withdraw from all of this tempting Region . For a deluge upon the World is foreseen , that will strip her naked of all her pompous appearances : for all of this shall be once again desolate . Therefore the Word pronounced a Blessedness indeed upon those who were found enclosed within this Glassy Ark. For it was testified that Noah 's Spirit would yet return again to condemn this present World : and that it would be demonstrable in some one or other . In whom a Spirit of Faith would stir , as from the Light and Knowledge , of what the Spirit of Wisdom dictates to them : and so it will be given to One to proceed from . It was also signified to me , that such Preachers of Righteousness would rise , near upon the third and last Ministration , who will internally prepare the Transparent Court for the Holy Ghost ; by disappearing , and winding off from that first Building . Which is so thick , dark , and gross , as through that , no sight into matters of Celestiality could ever be attainable . Therefore a Chrystalline Body is to be built up by the Tool of Faith , to be an Eternal House , for the Spirit to dwell and act in . As of Enoch it was said , he was translated by Faith , so as he did not see death . Enoch 's day is coming verily , the seventh thousand year from Adam is now approaching , and will certainly be shortned . Wherein the World that now is , that consisteth of Inhabitants made up of gross , elementary matter , shall suffer a dissolution : by that pure burning Element , that will break out from the Glassy Sea ; in each ones fiery property , inkindling the breath of the Almighty Oh then a Creation of another kind , than what now is visible , shall be in pure and perfect existency . For the Most High and Holy One doth in Wisdom see meet to make a transmutation among Mortals : For neither the World before , or since the Flood , hath any way been pleasing unto God. Therefore expect now daily , the mystery of the Incarnation will begin to work , in some hereunto elected . Who of a Noah like Spirit raised , will be first to embody themselves in that Ark , which is pitched ? within and without with the Oily Spikenard of the Spirit , that is the Invironing Power , that will keep off all Batteries , that shall be made against this Transparent Ark. Thus upon this Vision it was revealed unto me , seeing , that after this manner the third World is to succeed , it would begin after this Method here described by the Figure . But Oh , my Lord , Who shall be this second Noah , who may assume such a Transfigured Body ? Whereby an answerable Off-spring may be all of clarified Spirits and Bodies , to replenish the New Creation , in which God may be well pleased . It was answered , That Elias would come , and take up his Mantle again , and do the Mighty Deeds , which shall make good all Prophecies . But it would only be known in its day , who should personate this Faithful Noah : only this know , Where you see Faith begin to work in any one so high as to over-run all sensibility , such a one shall surely lay God's Foundation for a New World. Now then give way unto that transmuting TREE , which doth yield altogether the Fruits of Faith. The root thereof is to be found within your selves . This is its springing day , therefore let not its season pass away from you , as it hath done from others . It is not enough to know it springing in your inward ground , but the constant feeding is that , which by degrees will bring Redemption . For by keeping to this fixedly , you will famish the Life of Sensibility , which hath done all the injury in confining you still within the shell of sinful mortality . From which there is no other way to be freed , but as you can move in the very body of all-mighty acting Faith. This kind of Faith hath had a long sleep : but the great Arch-Angel is now come to awaken it with his Spirit in them , who are laid in the Lord's Death-tomb ; that will first hear this Trump , and be raised in meet bodies , and clear for the Bride . Who may ascend into the New Ierusalem with a blessed off-spring of new-born Spirits from this Principle : and so bring down him , who is King of the New Creation to reign in the Earth . September the 15th . 1677. This Morning I was considering this change , that eating on Faiths Tree would produce . Which was nought else , but the Power of Omnipotence , which would beget to an unchangeable Life , if the right kind of this Faith could be attained . For , by way of similitude , a Tree with Branches of several Fruits of Faith was presented to me , and every sort of Faith had its proper use . But not to mention those common Fruits , that grow very frequently in the internal ground of those , who are looking after renovation : Those Fruits , as it was said in another case , our Fathers ever since Adam have eaten , and are found mortal , and so are deceased . But this Principal Fruit , in which is to be tasted the strong Spirit of the Life-Essence of the Deity , will be of another effect : to wit , Eternal Life will be sucked in verily by that . But who can give us of this right Fruit of Faith to eat on ; seeing it is out of all mortal reach ? We long have fed upon the Fruits of the lower Branches of this Tree , as others have ; but hereby no mighty thing hath been done , nor any translation out of this death-vally hath been seen . Ah , my Lord , what a great thing is this , that now thou art putting us upon ? Surely thou dost not permit us to aspire after that , which is not at our hands required , but to become such , who are to walk with thee in the New Ierusalem Glory : and to be like pure Nazarites , all white in Bright Bodies , and Seraphick Flames in pure Spirits . But Oh , this Choice Fruit , which the Flaming Sword doth keep , must come by gift . As it was shewn to me in , and by a representation of a Pearl : which in way of Vision I did see was brought from an unknown Land , and tendred unto me , as free , out of a Persons Hand , which was unknown to me ; having other sparkling Stones , which were all tendred to me : but the Pearl was of great Eminency , much outvying the rest . September the 16th . 1677. The Interpretation of the Vision of the Pearl seen in the foregoing Paragraph . I coming to consider of the Pearl , it was by word given unto me , saying , This figures out the pretious Pearl of Faith , that shall again be given to the Saints for to work miraculously by . Who in long Patience , and Hope , have waited for the Manifestation of such Powers and Gifts , as become the Glory of the New Creation to shine forth in . This is that goodly Pearl , that is the Stock and Merchandise that Wisdom doth be queath to such , who have sought to be Traffickers on those Substantials , as are to be found in the other side of the Glassy Sea. For nothing , that can be gathered up here , out of all this Worldy State , we can make any Heavenly Merchandise of . Therefore our Lord doth oft commend unto us this pretious Pearl of Faith , as well knowing , this is a Gift worth seeking and looking after . It is such prizable Jewel , if once in our possession , that we may have any exchange for it ; do but send it out , from whence it came , and it will turn to treble advantage . But when I considered , that this Pearl had not made of late years upon any one such rich return ; hereupon I questioned whether to any it should be given in these latter Ages . So it was given forth to me from a true and certain record , That though this supereminent and all transmuting Faith was the meer Gift of God ; yet there was required those inferiour Acts of depending Faith to be put forth ; by way of persuance of this , which crowns all the lower degrees , that must be as the ascending Steps to this Throne-dominion , which is called Faiths Victory . So that the lower degree of Faith in us must reach after the highest , by a restless seeking , and improving the present Faith attained . For that Scripture was repeated by a secret Eccho of the Spirit , Faith is the substance of things hoped for : The Faith in God will forcibly draw into possession him , who is the Author and Spring of this Almighty Faith , that can do whatever it pleaseth . Therefore it is said , seek , and ye shall find , that is , we must grow from one ground of Faith to another , and not give over as fainting and disponding , till we ascend from Faith to Faith ; so near to the heart of God our Father , as to affect him with such Faith as worketh by Love : that so the grand mystery of t●●s all-effecting Faith may be both revealed and dispensed as a Gift unto us ; and then we have the Substance of whatever hath been hoped for . September the 29th . 1677. As the Doctor was in Prayer , this word passed through me : Ye shall be marked with the Fathers Name ; then no slaughtering weapon can harm you . Upon which word I much exercised my Mind ; diving to know the Spirits meaning , what that Mark would be , and after what manner it might be imprinted on us . And I as attended with all heedfulness , the rising Spring of pure Revelation , it was thus given me to understand , That to be marked with the Father's Name , is no less than to be transformed into a Virgin Body . The bearing of this Name in the Forehead was shewn to me , would be the putting on a visible Form of God , as considered in a glorified Figure . Which may admit of such a kind of pure matter , as hath not been seen or understood : therefore it is well said , none can know or conceive what they may be changed into . Iohn in his Visions saw the Lord in several appearances of Lustre and Glory . There are degrees of Celestial Clothing : Esaiah had a sight of God , that made him cry out , he was undone ; seeing the disprotionableness betwixt the brightness of a sparkling Glory , to a dark polluted Being . Likewise Ezekiel saw the flaming Majesty of Glory , that the very Seraphims covered their Faces at . Upon which the Spirit did set it home upon me , that we might not over-rate our selves , while the Lamp of our Eternal Spirits were but yet under the covert of a dark earthly Pitcher . For no Glory can shine out , till that be broken away from the internal Flame , that lieth hid within . Which is the true and right begotten Spirit , who when it comes to call over its high and eternal pre-existency ; considering what it was before it came into this Body , and taking in the Divine Sense hereof , is not at rest , while yoaked and hanked with such course and putrified matter , as these fleshly Bodies do consist of . Seeing therefore a Promise is left us , both in general and in particular for returning in , to such a refined corporeity , as may best agree with the pure Trinity ; Let us draw up hereunto , with full assurance of Faith , that so we may hereby reach to this all-securing Mark : which will redeem us from among the Inhabitants of the Earth , and give us entrance to our own Heavenly Place . What is it that hath made all to die , and leave their Carcases unchanged in the Region of this Wilderness , but the resting satisfied in that corruptible form of Flesh in all its diseased properties ? There hath been only a talk , and a belief concerning a Redemption , but all the highest have reached no further , than a Regeneration in Part , and an illuminating of the Mind . But where is there , that fair Image of the Heavenly , that shall never fade nor die , that our Lord verifies he would raise up in the last day ? Which was declared to me , to be a Resurrection out of the Grave of that Mortal Body , which , at present , we visibly carry as a Sepulcher : in which there may mistically lie hid , such a Spiritual Body , as only the Trumpet sound of all-powerful Faith can bring forth into visibility . That so to some it may be given to see the breaking through of that , which may resemble the Glorified Figure of him , who is the First-born from the dead . This is that Body , in which the Lord Christ did the Will of his Father : and we can never expect to go on to do it , but in the like Figure of all-powerful Spirituality . In which the Life-quickning Spirit may have a suitable Organical Body to actuate it self , according to ●ts own original purity . Who by coming into a terrestrial Form , that is only animated by a Life , which is from this visible Element , causeth the great contest and strife , so as the Spirit cannot do , or act , according to its own eternal property . The which we now coming to understand , do see how by this animal Life of sense , we are bounded and limited from this we are made to seek after , our disappeared and paradisical Body . And truly , were it not for the provocation and strong instigation which I feel again from him , who would be unto us altogether this immaculate body ; I have enough strong Temptations from my sensitive part , to acquit all such hopes and expectations , and to be satisfied with a mixed state , as to the one part heavenly , and the other part earthly the whole term of Life here . But having had so many remembrances by Voice and Vision , that constrained me to pry into this Mystery , and having many Testimonies from the Holy Scriptures to confirm what was secretly revealed : which came in , and were opened to me , to prove the certainty and and lawfulness of such a Hope , as cannot make ashamed : I am not suffered to let go the Faith , and shall only in brevity mention those , which were brought before me . As first , That of the 17 of Matt. Christs own Transfiguration , as the first fruits of this New Ierusalem state . Then that of the 3d of Iohn 6 , 7 , 8 , verses , That which is born of the Flesh , is Flesh ; and that which is born of the Spirit , is Spirit ; though this hath been hitherto understood only of the Birth of the Mind , and of the Souls Regeneration , yet a much deeper thing hath been manifested to me : to which I must give ear , to wit , the Fleshly Birth brings forth the Feshly Body , but the Spirits Birth brings forth a Spiritual Body . I am not ignorant of the many Objections , that will be made against most of these Scriptures by all such , as only do look through the vail of sense . Then again that of the 1st of the Cor. 15. beginning at the 12th verse to the end of the Chapter ; That whole Chapter is to be understood according to a transforming sense . Then the 2d of the Cor. 5th . Chapt. 1 , 2 , 3 , 4. all which shews the expectation of the Apostle in this matter . Then again , Rom. 8. 23. v. waiting for the Adoption , to wit , the redemption of our Body . That of Iohn 6th . Chapt. 49th . verse . Your Fathers did eat Manna in the Wilderness , and are dead , 50th . verse . This is the Bread that cometh down from Heaven , which a man may eat thereof , and not dye , 58th . verse . This is that Bread , which came down from Heaven , not as your Fathers did eat Manna , and are dead : he that eateth of this Bread shall live for ever . These pretious Scriptures did fully learn and satisfie me , that such an incorruptible state , that should never see death , was by us to believed in , Iohn 31. 26. And whosoever believeth in me , shall never die , believest thou this ? Many more to this purpose were called over , and interpreted , which may come forth in their season ; these for the present may suffice . These Holy Scriptures give us to know , That we , as to our visible Bodies , are in a strange deformity ; out of which , we may lawfully hope to be redeemed . And whoever have Faith herein without wavering , may certainly see such a translation . For this word did sound in me , According as your Faith extends , so it will in this respect make an alteration . Oh who , but such as are mighty in Faith , shall live to see the old Mark of of the Beast worn out , and the Fathers Name planted and engraven on us . Which will make us , as the sparkling Stones of a Crown lifted up , and as an Ensign , where the place of our Habitation , by the Most Holy shall be appointed . October the 1st . 1677. The Mount of Elijah . UPON this I did much strive to thwart my Sense , which was in great mutiny against this Gospel transmutation . And as my Faith did get up , so Reasons Club did beat me down ; so passing some hours in great controversie here-about in my self . After my natural repose , I saw my self , with some others , standing as on a Hill , where no visible fence was , but the loftiness of the place . Which the Inhabitants that were in the Plain below , observing us there to walk , were in great indignation , and summoned us for to come down , to share in what was in common . Which not yielding to , they provided Instruments of War , as Arrows and Guns to shoot at us , which passed over us , and beside us , so that no harm befell us . For we withstood them all in great confidence of that fortitude , which those lower Inhabitants could see nothing thereof . And the shout of the Voice went forth , The Spirit of Elijah will be seen again on the Mountain of Faith. October the 4th . 1677. This Morning it was thus spoken in me , Into what Heart hath the mystery of Faith wrought forth it self , in the true Nature of Creating Faith ? No resurrection it hath had in these last Ages . Therefore ye do well , who now are searching for it : be wise to undermine what hath , as a Mountain , prest it down . For it is that , which will bring back , what was banished out of Paradice . October the 5th . 1677. I heard this Night , in my sleep , a Voice , calling me , saying , Draw near , that so you may know great and deep things . Upon which I was awakened , and saw a clear Glassy Trumpet held out : and a great Councel was held by some , that all were in privacy in a reserved place , only I did hear their Sounds and Voices , but I could not see their Persons . After which , musing hereupon , because all passed away , before I could make any thing hereof ; The word said , Yet for this Secret , thy Spirit must launch and wade ●nto a deeper Ocean . Upon which my Spirit sunk unto a good degree into the still Abyssal Center , out from which all Light of Wisdom doth open . And this pure Glassy Trumpet was made mention of again . For it was said , That none should ever sound this Trumpet , but such , who could attain to walk and move upon Faith's holy ground . Then took I occasion herefrom , earnestly to interceed ; and while I was praying for this Mystery of Faith to be revealed , it was spoke in me , Thou seekest that , which is so weighty and mystical , that time must be allotted to draw , or extract out of the full and perfect Number of Coessentiality of Spirit , which is attributed to the Holy Trinity . Into this thou must search and dive , for thy Spirit is of the same Eternal Line and Nature ; and it may recover , what it hath lost by descending into this terrestial World , of which course matter , thou hast formed a body of flesh about thee : wherewith be content for a while , till the pure spark Faith shall refine it for thee , and make it all sublime . October the 8th . 1677. The profession of Faith was still urged upon me , as the only Gift , which would renew all things out of the old frame of Nature . For the teaching , unction did further reveal to me , the supereminency of this Golden Grain of Faith , which is the product of the Deity , where-ever it shall be found . Therefore I had a charge in these words given me , saying , Suffer not so rich a Talent as this to be hid only in , and with the Sacred Trinity . Come , Oh thou restless Mind , and I will shew thee where , and how thou must feel this Creating Breath in its first beginnings of Life . These Rules therefore observe constantly : First , Then know , that the Center of this high extracted Spirit of Faith , lies in the Golden Ocean deep of Love. So then herefrom take notice , that only a mighty , vehement Spirit of Love , shall bring forth the Life-acting Body of the Holy Ghost , which indeed will all be manifested in Loves strong ardency . See now then in what ground , this choice Pearl be found ; the meer strength of Love must give entrance , where this almighty Dowry is . Love raised up to its first Virgin Purity , will make Faith descend in all it s as●umed Majesty . Love and Faith have an overcoming Omnipotency attending them : God will suffer himself to be conquered by the Spirit of Love and Faith , as he saith , concerning the work of my hands command ye me . Nothing can God detain from such , if they remain in the ardency of this meek Love-fire , as in a still flame . Therefore through the augmentation of this pure burning Breath of Love , which as an ascending Spirit , can pass into the very secret abyssal Deep to draw into it self that very Faith , by which all things have received their existency ; Such a Spirit sent forth in the cooperation with Love , will effect that transparent formation , which may well become the pure Beaming Glory of the Blessed Trinity . Therefore receive this from the true and faithfull Witness , That Love is , and must be as the circling Ring , in which this sparkling Stone of Faith will fix it self as a signal Monument . Wherefore now see a pretious bundle of Love is all necessary , as a prepared Vessel , into which the highest drawn Matter of all Spirits may be put . This pure essence of Faith can live or lodge no where , but in the Virgin Bosom of Charity . Which is so comely and innocent , as a true● qualiification hereof cannot be nominated . God is Love , and therefore how can he be strange or unknown , where the s●ame of his own essential property is sound ? No doubt but to such , all-transforming Faith will be givened , as a Golden Balsom to heal that , which is demolished . As witness the Body of frail Mortality , which is shue out from all those , that are of Ae●herial Forms , and Angelical Figures . Let this Medicinal Stone be of all value to you , for renewing of Immortality , that ye may be like those of that high Order . who can behold with great freedom the Face of God , and may have room to continue among that Royal Society . Then search and try your selves hereby , whether you have this Faith of Activity , which will go forth in all Spirit and Life . There hath been a great mistake about that , which is called Saving Faith , whenas there hath been no Salvation wrought by it , because the old form of a sinful Body hath not been put off thereby the whole professing Number of Christianity hath very much d●ceived themselves in a dead actless Faith , but to you it is given to search and seek , that ye may find the quickning Spirit of Faith. Which ye shall know by its working effects . St. James in his Epistle gives a true Character of it , when he speaks of Abraham 's Faith , which was evidenced by Works , by which Faith was perfected . Henceforth , saith the true Author of it , Let mighty Works , and Deeds justifie the Spirit of belief , according to what degree it is risen . Contend for the ancient prerogative which was with the Saints of old ; for it is that Energy of God , by which all in you must be created new , to the magnificency of your Saviour , who will first appear to you by this Spirit of Faith ; that so you may raise your own dead , and set at Liberty that , which hath groaned under the first Adamical Birth . This pure extraction of Spirit may have a hidden Birth in those , who are in the Life of perfect Charity , and they not know at first , that this worthy Gift is there . For the very hour and time of this Golden Balsom droping in , may not be perceived by the Vessel or Person that receiveth it . As Christ told Nichodemus , that this Holy Breath , none could perceive its coming in or going out , so Christ in the Spirit doth again confirm this word . And this Councel is given to you , who are stirred up here for to wait ; seek , and pray , know it may be with you , e're you are a ware . Your Obedience will be fulfilled in sending up constant flames of Love , to the fountain heart of the Blessed Trinity . In which at one time or other the Breath of the Holy Ghost will mingle , and then in pure humility you may try to excite its Power forth , so as it may be brought into no derision . But first find such ability , as your Lord did , when he said Lazarus come forth , which was Faiths undeniable Seal ; which both lawful and expedient is , for the Lambs followers to receive . Be you now then such , as need not be ashamed of this lively Hope , and steddy Profession of this Faith of God , as an Inspiring Breath , which will certainly give a high and wonderful witness : No impossibility in this Vocation will be understood , because its Working Tool is the Creating Word . After this free and open discovery let into my Mind , I found Faith and Love winged up as a Twin Spirit springing , that if possible this superexcellent Gift might be so given unto us , that confession might be made to the Lord , that this Spirit of Faith is truly risen , therefore great and mighty things do shew forth themselves , though for a long season it hath been hidden . October the 9th . 1677. The Interpretation of the Vision upon the first day of October . As to this Vision , the Interpretation thereof plainly is read in the Book Within , which beareth the living Testimony hereunto ; signifying those living Acts of Faith , which sometimes have carried our Spirits up to Elijah's Hill. Where not only Batteries are from the potent King of this low Region : but he doth make war with , and by his Agents , as taking notice , we are those , which do separate from his Kingdom . Therefore we may expect nothing less , but a Beleagering throughout ; especially when they perceive that we are such , as would overturn that indeared Life of Sense , that hath been maintained so long in its range in opposition to Faith's S●veraignty . But while here we stand , like Elijah , upon Faith's Mount , we can command Invisible Bands , Chariots and Horsemen of Fire , that will come in to help upon Faith's Alarm : and so shall all weapons of War be frustrated . Therefore fear not ye , who are upon Faith's Ground , saith the Almighty . But the word of his Councel , thus spake in me , rather beware of those more close and subtile Enemies that are within your own house , which will every moment make war upon those lofty aspirings and ascensions of Faith ; they are more dangerous Enemies , who can so swiftly raise indeed up the strong Forts of Reason , and can display all their Faith-destroying Arrows to wound the Heart and Life thereof : Threatning , if ye still hold out , and will not again descend into the gulf of Sense , then ye must be liable to the peril of Famine , Nakedness , Poverty , and all kind of Reproach . If ye will not yield to the Laws of Reasons Kingdom , such Destructions must necessarily befall you . Now then for caution , said the Spirit of Life , cast up the Accounts of present and future times , and in the clear Eye of Light , thou both backward and forward maist make discovery , that such Arguments as these , have frighted down thousand thousands of Souls , which otherwise would have kept Faiths Ground . Therefore at this very day among the professing part of Christianity , such a Faith is only of reputation , as will not expose to loss , shame , and disgrace , but can fall in , and hold correspondency with what is agreeable to the animal Body . But hearken ye , who do so much search after this life , consider if you will adventure up to this Hill , what shots , not only from the World below , but what will break in , as Floods , from all dark Centers , to bring you back to live in the warm habour of Sense and Reason . Then this word further arose from the pure motion , saying , Therefore now that ye are diving for this pretious thing , I would that no mistake should be upon your Mind , if you would come to recover that Life that Adam had : Which was indeed an unmixed Life of Faith , before the relapse did take hold upon him , I say , if ye will fix your Minds to this Life , then stay , and lean your selves upon this Faith-alsufficiency , and do not think to carry two Lives in one Body , that are contrary to each other . For this Spirit of Faith can only agree with what is willing to bow , and be all friendly with it , as a suitable Ma●e unto it . Canst thou , saith the Spirit of Faith , walk out as Abraham , Isaac , and Elias did with me , they saw nothing before them , as to the visible but Earth and Air , and yet nothing mistrusted , but confided in what was not seen ; who therefore were abundantly recompensed . Such as these , who have put out the Eye of their Sense , and have thrown away the Crutches of Reason , doth the Spirit of Faith seek to walk with , that so they may live upon Hony out of the Rock . October the 10th . 1677. There was this Morning a place presented to me like a Garden : where many sorts of Flowers were , but all single Plants , save one . Which grew up with Twins upon one Stalk , three times two , and one more from the same Root ; which grew right up with its Head bowing down towards the rest : It seemed to be like a Tulip ; the Colour being of a very dark Murray . The other Plan●s grew round about it , and they were overspread with Caterpilla●s , and slugs , which did devour , and spoil the beauty of them ; which I much lamented to see . But suddenly a shower came , and washed them all away . Yet afterward I saw them come on again , when the shower ceased . And I marvelled that the Tulip Branch was still kept free : And while I made this Objection , how it should come to pass , that being in the same ground , it should be exempted ? It was answered , Thou dost not see the deep Spring that lieth under ground , that watereth this Branch continually . Then saw I waters rise , and all over it baptise , so as the dark colour was changed into a green pleasant appearance to my intellectual sight : Then after a little space , the Spring did rise mighty high , and did it so drench , as from its greenness , it was changed into a Lilly whiteness ; which was very marvelous to see such a sudden transmutation upon this Branch . Oh , my Lord , signifie the true meaning of this similitude , for it seemeth to have much in it . October the 11th . 1677. This Parabolical Vision was as a Text and Doctrine given , upon which the Holy Spirit might make its comment . By the Garden was given me to understand , that inward flourishing ground of the Eternal Mind , out of which a crop of pleasant Plants did put forth from the Seed of the Spirit . The Eternal Sower planting himself in the midst hereof as that Lilly Branch , which grew up in its twined might and beauty to the perfect number Seven . Now it was queried by me , Why those single Plants , which were Divine Qualifications of the Mind , proceeding from the Root of Life , should be under the Power of these Despoilers ? The cause hereof I was then made to understand , why those heavenly cogitations , that would proceed forward to all Divine Virtue were over●un by the devouring Worms . It was therefore resolved , that it would continue st●ll so to be , while they did put forth themselves from one weak stalk , in the scattered confusion of a dispersed property . Now being thus obnoxious to the intemperate motions of the visible Element , and mixing therewith , they are subject to smitings of all kinds . And though through the help of those distilling showers of the Word of Life , oftimes refreshing this inward ground , and cleansing it from this swarming , flying , and superfluous thoughts which the Slugs and Caterpillars did really figure out , they are freed herefrom ; yet upon the cessation of these upper and outward Showers of a visible teaching Ministery , they are apt to swarm again upon the Mind , to stain and enve●om those Plants , which do bud forth in the single and divided property . So that while the inward is thus invaded upon , no Fruit can be brought to perfection ; for as fast , as it comes on , it is eaten off : so the Work , while standing in this posture , it is always doing , yet never done , nor perfected . And yet the Soul in the mean time is in great earnestness after , and for its Restoration , always striving against the Stream , and Tide of Profuse Imaginations : which keep back the Harvest from ripening of what hath been still a sowing by the Spirit● fixed . If you do attain to such an enrichment , as to have this Plant of United Force and Power to grow in the Garden of your Mind , ye may then be out of all fear , that any evil of sin , or the effects of it , can come in to Spoil or to devour . For upon its own guard it stands , and can defend it self against all Invasions . Now for this end , that ye may persue hereafter , these things are revealed . Make it your own Spiritual Business to come out of the meek , single Plantation , into the strong Unity of that Plurality of Spirit , which is able at pleasure to change you into a Body of Heavenly Lustre ; such as is meet for that Work , whereto ye are designed . For this , O ye well disposed Souls , keep an Holy day , within the Borders of a pure Mind . October the 12th . 1677. This word visited me about break of day : Run away to the Everlasting Morning-day , there to be hidden from the wrath of the Lamb. Which will be certainly expressed against those , who are found naked ; having only the mortal clothing for their c●vert , in this great Day , which is breaking forth unavoidably upon all Flesh. October the 15th . 1677. Being thus warned to pursue , and make hard after that securing state , and to keep all watchfulness over our Hearts , lest the Ev●l Spirit should us beguile ; This word was g●ven for further caution , Far be it from him , who in all things must be approved a man of God : therefore he is not to be found amongst evil doers , to be a reproach in such a time as this ; or to take liberty , lest a Snare come upon the Superiority of that Life , which requires great sequestration . Then again this Word was with me : And ye shall be Holy unto me , for I the Lord am holy , and have sever'd you from all others , that ye should minister before me , and be mine only ? October the 18th . 1677. I saw my own Figure sitting in a solemn still waiting posture : and there passed by a Golden Candlestick with many Branches ; and in the midst thereof was the form of a Cup or Bowl , all which distinctly had Lights , like Lamps burning from Oyl : but that out of the Bowl in the midst gave a greater blaze then all the rest . Then this Word sounded , Up : up ; Follow this Light before it be out of sight . Then was given into my Hand such an other Golden Candlestick , without any Lights in their Sockets : but I hastily , so soon as the Candlestick was given , followed the other into a Room , which was all enlightned with the brightness of the Glory thereof . which I could only view , but ●ound I could not there abide , but was ordered at that open door to wait , till every Branch of the Candlestick should be answerably filled with Oyl , and give forth Light as the foregoing brightness did ; which was as a Heaven for Light. This Idea , or Manifestation , drew my mind after it : that , if possibly , Light might be set up in every Property accordingly . October the 19th . 1677. In the Night after my first Sleep , there appeared unto me , a bright Sun , and many Stars were fixed in the circumference of it , that sparkled forth with a wonderful fury ; so that it enlightned the Earth with its reflexion . And it said , hereto gathered is that which fills up , and makes compleat the whole Body of Light. October the 20th . 1977. This Word came unto me , Pray ye evermore in that Faith , where each one is to be their own Advocate in the free Liberty , according as it is written , In that day ask what ye will , and it shall be given you . October the 25th . 1677. Oh ye with whom is my charge , this is no season to stop in the Way : neglect not the Day , in which the Mighty One in you may rise again ; upon whose Shoulder the Key of the Government is laid , to open for you the Everlasting Gate . October the 26th . 1677. The first part of the Night , I spent in recollecting and calling over this whole Weeks Transactions , which I had little satisfaction in . Because it was not upon such a Service , as it was meet , I should ever and always be found imploied in . For whatever of the necessary concerns of this temporary Life did call me off , from this Heavenly Calling , it became as Gall and Wormwood , and brought a heaviness upon me . So that I made my ●pplication in the deep inward sense hereof , that if possible , no more such Earthly matters should croud in upon us , Who had so much avowed our selves the Lords Servants only to be , and therefore our Spirits could no otherwise be but troubled , when hurried by that , which was so great a Set-back to our Spiritual Profession , that is in imitation to our Lord Jesus in his Holy Priesthood . While I was considering the closeness of this Work , I was cast into a Sleep : and I was suddainly awaked by one that called , and said , If you do not take good heed , and quicken your Pace , a dark Mist from the Earth will rise upon you , and then you will be prevented of entring into the Third degree , where is no Eclipse . Which Word I took hold off , for it came , very seasonably . Some space of time after in the same Night , I went in Spirit to One , that also was herein concerned with me , to give him a Spiritual caution , and be moaned with him the loss of time . And the same Person , whose Figure was named to me , appeared in a White Garment ●ullied with black dust : so taking notice hereof , it was advised to put it off , and another to be put on . But it was spoken in my hearing , That will also be de●iled , without you keep in that upper right-Hand way , where no miery Waters overflow , nor Winds do blow to raise the dust below . Upon which W●●●d I considered , never to walk in the 〈◊〉 of this World , and to keep our N●iz●●itical Life unspot●ed , would be a mighty Victory , Having such ho●●●● Provocations , to be herewith overcharged , and so our Minds corrupted . For we have but one Heart , which if it be chased as a Roe and H●r● upon the barren Hills , and thorny De●●rt ●f this World , where will the most Holy find a rest for himself in us : who will no● set one Foot into the door of our Minds , if we be par●ing with co●t●ary Spirit , that ●as●eth into us earthly Fumes and Vapours ? Thus I was made to see the bi●ing of the Serpent at our Heel , as we did walk in the Way of the Earthly Inhabitants . So my Mind was made serious and watchful herein , lest herewith overtaken , our Hearts invaded upon should be . Therefore this way of prevention was revealed unto me , that we might preserve the Virgin-Purity for her true Mate , in these following Rules . The First Rule I had given , was to be true to the Solemn Contract , and Espousal Vow , which we had made , to wit , to be the only Bride to the Lamb. 2dly . To be found always at home in the Spirit , in a waiting posture , setting all things in order , minding only the entertaining of this our betrothed Husband ; sending out burning Floods of Love , to bring him into the close centre of the Heart . In the third place , Be found in clean and whi●e Linnen ; that he may be delighted with your Innocency and Nazarite Purity . Then another sort of a higher degree , may be put upon us , as was shewed me . In the 4th place , Have always that , which may be most pleasant to his tast : therefore bring forth those choice Fruits , which the Tree of Love and Life doth bear . And then it was testified unto me , that this holy Order maintained , would give us an escape ; and no trouble should be in our Habitation , because the Lord Iehovah Shammah will dwell in us , and will cut off all , that attempts us to invade . October the 27th . 1677. 1. Upon an occasion of disturbance , by a disquieted Spirit in the Family , I poured out the sense thereof unto my Lord in Prayer , why such a grieving Thorn should be our troubler . So I committed all to him , who I did believe would clear me , from all unjust Clamours , in Truth and Innocency . After which , I found a suddain sweet Calm , and peace brought into my mind . Which caused me to repose in a quiet natural Rest. In the Morning this Word came in to my support , Be not dismayed at the Blast of the terrible one , who hath poured forth Hellish Fury . Be still found in the Long suffering and Patience , and then this shall all turn to the furtherance of that Work which is decreed in Everlasting Counsel , whereby the remainder of Wrath shall be restrained . Though it is not taken well , that such Insolency is permitted over thee . 2. After this , this Word was given in also , saying , Speak to Iosedech for to be strong , servent and steady , and nothing fear , but to be faithful the Priestly Charge and Work. For then ●aith the Lord , I will be with him , and he shall assuredly prosper ; according to the Covenant made , when he dedicated himself mine only for to be , in Nazarite separation . 3. Then this Word visited me , Yet once it is a l●t●le while● and there will arise out of the Everlasting Priesthood , that which shall shake all Nations in Earth , Sea , and dry Land. Set therefore your Hearts hereunto with all watchfulness , and diligence . 4. As we were met together , I saw a Flame pass through the Room : and presently the Word spake , All these must first be purged with Fire , before they can stand with the Lamb upon the Mount. October the 28th . 1677. 1. This Morning I did feel in my self mighty Openings from the pure center of Love and Joy , with some encouraging Words , which did pass through me . Afte● I had Prayed , the Word to me was , Go forward , for I have accepted thee , and I will be known Thy God in the Light of the Altar-Flame in Verity . 2. Again , it was said , Appear thy self therefore insuch a Work , whereof thou needest not be ashamed ; as having seen that Pattern in the Glass of Wisdom . To which Eternal Idea keep fixed thy Internal Eye : and thou shalt bring forth to Perfection , that which hath been in the Perspective part . October the 29th . 1677. After my first Sleep , being still somewhat drowsy , and hardly , come to my awakened Sense , I saw a mighty great Hand lifted up , upon a wonderful high Pole. This sight was so amazing , that though it was so high , as it seemed to touch the Clouds , yet I could see it very distinct as a large Hand . When I came hereof to consider , what it should signifie , the Word was thus given , This is the Lord's Hand , which lifted up shall be : and who is it that shall it not see ? Much more I wait herefrom to be revealed . For it was a significant Vision , that doth bring along its own Meaning : That so we might hereby be warned , what God in the Earth will appear to do . November the 16th . 1677. I had this Night much inward Expostulation , tending to my full and perfect Change into such a Spiritual Corporiety , in which the offence of Sin might altogether cease . For since the Holy Teacher and Guide hath been plain with me , that without I here attain to be Born again , so as no composition of the first original matter of Sin may spring ; till then I can have no free access , nor be taken up into all Spousal freedom in the Love-Joys , that are only known by such , who are redeemed from all Sin. For the Lamb , the Bridegroom can take no other into the Marriage-Bed of inflamed Love with him , but an immaculate Bride , all Fair and Serene . The Father hath charged him , to bring no other into his Kingdom . Now then said the Spirit , you see that my striving in you , is all to make you commendable , that the Father himself may love you , and be at perfect Reconciliation with your Spirits . For this is the considerable matter to have the whole Trinity agreeing to take up , and pitch their Pavilion of Light round about you : Then expect such a change as never yet hath come . November the 17th . 1677. In my Night Sleep , I was Praying , and awakened my self therewith : which when I came to my self , I saw a White Hand reached out , dipped in some pretious Liquor of a deep red Colour , and it dropped thereof on my Breast . Which presently brought forth that Word to me in the Canticles , his Fingers drop sweet smelling Myrrh . The which pure thing thing I did feel upon my Internal part o●● , to a rising Joy in my self . Then this Word came to me , Now take heed of going out amongst the De●d . If any thing of this kind doth touch you , watch the time : do not rest , till a fresh stream of live Blood doth all your Inwards wash , and perfume your Seperated place with this pretious Myrrh . For your Lord can no more live , or lie among them , who do smell of the Dead . November the 20th . 1677. The Lord looked upon us : and said he loved us , and was touched in all our Afflictions and Temptations , and that our Tears and Sorrows should not be forgot , for all were treasured up ; that so when the Sowing time hereof shall be passed over , Salvation , and Victory , and Everlasting Joy shall be returned to us . November the 21st . 1677. This was the Word of the Lord , that was with me , Let not the various Sounds and specious Gatherings of them , among whom is an uncertain Sound , move you from holy ground . Where still do you wait in the Spirits Arbour , for I have yet Secrets in an immediate way to impart . Therefore scatter not from your known , though unknown Walks to others . So hereby I was to understand , that in the still and silent state , we were to keep , till the clear Trumpet of the Holy Ghost might sound through us . For nothing of this could be found in the mixed Assemblies . Therefore it was shewed to me , that after a while , there would be a dispersion of the p●incipal Shepherds and Flocks ; till the Horn be filled with the unmixed Oyl of the Spirit , by a true Prophet , that must raised up be from and by the Mission of the grea● and mighty Shepherd . Who will then anoint with Power each one of his Flock , that none may be found in his Pasture of a barren Spirit . For each one shall sound forth the Mystery of their own Everlasting Redemption out of the falle● Stage . November the 22d . 1677. As soon as I came out of Sleep , after the Nights rest . This word met me , Oh that I might awake , with thy Image perfectly : then should I behold thy Face , and not be reproached , because of an ignominious Body . Whereupon I considered the weightiness of the Word , and it was opened unto me , that it related to a Resurrection stare after a Death-sleep in the Grave , of the Body of Sin , out from which the Spirit awakeneth into the God-likeness . Upon which there was presented unto me , a clear Crystal in the figure of a Heart , which hung by a Pipe , through which a stream like Blood passed into the Heart : which was said to be the pure Life-Seed , that conveyeth it self from the Fountain-Heart of the Godhead . As it is the Production of a Birth answerable to the very Heart of God , which would be the true and original matter of a divine Nature : In which only the Life of God should move , as it did in the Person of our Lord Jesus . Whose Heart was fed from the Heart of his Father , and so ours from his , when so purely generated as his , from the Seed , or Incorporating Power , of the Deity . For it was made evident to me , that the New Birth-heart conceived in us , must be from the Root of the same holy and unmixed matter , and answerably : in order to a full redeeming from the old polluted Heart , out from which are the Issues of Death , which is said to be the heart of Stone . Now it was shewed me , that Fallen Man did carry about him three Hearts . As first , the Heart of a Beast , as it may be said of Nebuchadnezzar , he had a Beastial Heart . 2dly , The Heart of a Man , which comes up to Sensibility and to Rationality . 3dly , A Heart in which , as to the outward Birth , remains somewhat of an Eternal Essence , as a Spark of Light , which Adam had in Paradise : and this we call Man's Eternal Heart . And this in the highest Improvement , is in much Imperfection and Instability : sometimes in a raised Life towards God , then sinking down as a Stone again into the Earth , according to the outward Constellations , that do mutually concur in the good and evil . The effects whereof , we have sensibly felt , by an inward strife and war , through the divided property of the Soul , which moveth sometimes from the Heavenly Center towards its primitive Being before the Fall. So as in this contest , without conquest over the earthly part , Millions of Souls have past away out of the Body . And fearing least it should be so with us , another Heart is shewn unto us . For none of these can bring us near unto God. And therefore remove , and give them up , and pray vehemently that we may see this old sto●ey Heart fail within us , and then such a new Heart , to which is annexed a pure burning stream , which becomes a quickning Spirit . Which will make essentially the great alteration , so as we shall find our selves new-born perfect Creatures . For it is of that high deified Composition of Purity , as it forceth all polluted matter of contrariety from it to fly . It is such a pure thing , as it will be contracted into it self , and live alone in an absolute dominion . There is no allowance given for any of those forementioned Hearts with it to commix , no more then Clay or Iron with Gold. The Spirit of this Heart is most subtle , penetrating , bubling , and still flying upward above all low things . As its Birth is from the Heart of the Deity , so there again it will live . Truly , at the consideration , that there is such a Heart to be given , my Spirit is in an astonishment . Therefore I call all ye Throne-Angels and Seraphims , to be with me in wonderment , that such a Heart shall come in any one to be fixed substantially . For what less will this come to , but the making good of that saying of the Lycaonians , who said to Paul● The God's are come down in the likeness of Men. For as the Heart is , so is the Man , a Godlike Heart overturns the whole Course of Nature , and changes all into another Scheme , answerable to the first moving Cause : Which sends forth Life and heat into all parts , as naturally , so spiritually , for the existency of the divine Nature . And further it was given me to know , that it was a renewed act Creation : A drop let fallen from the Heart-blood of God , for Life inkindling into such in whom the Virgin Crystal Mold is formed , that here for hath been making way in preparation through many Washings and Cleansings , and Heart-relinquishings . For this Word came closely unto me from the Lord , and home to me : Suffer and endure ye must who are looking for the gift of this New heart , Such a breaking up of the Old , as a dying man when his heart-strings are loosening . This is the true mystical Death : this is to be a dead man indeed ; which many have sought , but could never find . Because they did not strike at the heart-root : for so long as there is life remaining , it will Send forth it sin-reviving Effect● . For what if thou shouldest cut off this & that member , yet life may be at heart still ; and then what avails hewings and hackings , and suppressing ; the root of the evil life being still there ? The work is never done , because the life of sin is still sending forth one bitter ●ume or other : to pain , and afflict , what would be at ease and rest . Now what remedy can for this be considered , said the Holy One , but the plucking up , and breaking the very heart-strings , that its Life may be a Sacrifice to divine Justice ? for so it must be both a passive and an active Offering , for the Sin that hath been commited in the body of the flesh . Which mystery hath not been understood : but know it for an everlasting Truth . Let not the Sentence of this Death be grevious , because it will certainly usher in some what , that will be Equivalent to the deep springing heart of the Deity ; whereout issues of Life , Love , Joy , and Peace will flow . They thou shalt know no more strife , sorrow , or pain ; because the root of all this is by death taken away . Therefore Repent not that ye are entring into the very way : Fear not to fail the old heart melting , for when that faileth , another heart and Spirit will be given . Which is of that strength , courage , and perfection , as that ye shall be spirited for the great and primary business , and for the work of trust for God and the Lamb. So all may see what the effect of this New Heart will visibly produce in you . November the 23d . 1677. This Morning I was in a very deep and secret consultation with the holy inspiring Word , concerning this great Change. For this is but yet known in us , how that every motion and thought springs from the mixed heart . But now great searching thoughts were , how we , if possible , by any means might attain to this perfect Heart , which was all clean within . For it was made equivalent , that hereby would be the whole overturning of the old Creation ; making way for the new in each one , in working a through demolishment . For which this Word of advice was given : Let it not seem incredible unto you , that the old Heart shall fall away , though it is as thy Life-Essence : where that Law is engraven , which hath brought all into perdition . At the release of which a wonder working Heart shall be planted in its place in great renown . Therefore watch daily hereupon : for believe affuredly , that this Covenant will be made good , as ye have Faith to believe , that the old stony Heart shall be rolled away , which only hath kept , and would still prevent this Heart rising far . Where new Laws according to the new frame of things shall be understood , by such a chosen Priesthood , as all of Spirit shall be compacted : and by Gods own Heart-strings of Love , stand everlastingly together tied as Christ's perfect Spouse and Bride . Now then hoist up your Sails of Faith , and keep upon the broad Waters of Love's deep , that spring from the silent Desart , till all full Treasures of Joys and Peace shall upon you meet . November the 24th . 1677. This Morning after much sweet Communion had in a Contemplative way with him , who is invisible , I saw of a suddain a Rock fashioned out like an Arch , whereinto a way was made to pass , and it was pretty spacious . At the first it seemed to be somewhat dark , which made me fear to enter in : but presently a Table was there , upon which was a blazing Light , and it then became all shining and exceeding lustrous to invite into it . But about the Light , there did appear a company of dark coloured Flyes , which fl●ttered so about it , as that they would have obscured the Light : but as they came up to it , they were consumed by it . So considering these divine Idea's , the Word came , saying , Enter ye hereinto , whom the sacred Vow of Separation is upon . For here is a Munition-Rock for your Security . Oh that here you may be hid , and hope , and quietly wait for the Birth of the pure and perfect Heart . In which ye shall see the Face of God , whose Voice may be frequently heard in this secret place , therefore Love here to abide : for here is the Heavenly stillness . November the 26th . 1677. The whole employ and exercise of my Mind was now to have the old Heart transmitted into a new one , according as it is meet 〈◊〉 because therefrom the perfect New Creature is formed with all new and fresh Organical Senses and Affections , proper for Communion with the highest purity and goodness . As it was shewn me , that the Heart and Spirit that mov●th and acteth the old Creature , is capable to comprehend nothing higher , then what lieth within the circumference of its own Sphere , and low Birth of Life , that only reacheth to things that are seen , and knowable by the highest graduated Life of Reason , which is altogether to seek in matters Celestial and Eternal . Now that we might come to know the Invisible , only wise and everlasting God our Father , it must be through the medium of such a Spirit , as may be the very conceptive part of the New Heart . From which springs a clear Light that giveth understanding in the mystery of God , and in what relates to the Kingdom of our Lord Jesus . Which is hereby to be revealed only , as this pure Spirit comprehends its own Original , from whence it proceeds infinitely , and so sounds , and finds infini●● things contained in the immense Being . By vertue of a new Covenant tye , which the Spirit of a new and perfect Heart is for ever under the obligation of a Love constraining Law , from which there may be no departing . But while upon these Myrrh-dropings my Soul was feeding ; this Word for Confirmation was added : What if this may become such a time of Love , as by passing by to look upon thee , I shall Swear unto thee and not repent , that I thy God will be unchangeable : And will enter into such a Covenant , as thou mayst henceforth become mine . Then shall I know what to do with thee for further Glory and Excellency . For in that thou wilt be commendable to thy God , whose Eye only can take pleasure therein . Then was presented a transient sight , to wit , a Pool , wherein I was bid constantly to wash and bath● for the Word signified , that such Virtue was herein , as it would make White the very Blackamore's Skin , and cleanse away every Leopard's Spot . For it is a Bath of burning Oyl , that will the first Birth of the earthly Heart to purpose try , and melt away ; that so all pure Spirit of Life may spring , and a body of a shining Skin , as a Cherub-Covering be given . For it was revealed to me , that this should be done unto us , as we were become the Lord 's by League and Covenant . Whence it stood upon the Honour of the Lamb , and of his Kingdom , for us to be found all clear and perfect , through this Pool of Balsoming Blood , that throughly Baptizeth all , who are in the true Memberhood of his Body . November the 28th . 1677. A holy and pure Communion and freedom being maintained in a Spiritual way betwixt the Spirit of the Bridegroom , and the Spirit that is preparing to be the Bride of the Lamb ; thus it was manifested by this similitude , presenting before my in-seeing Eye , a Golden Charger , and in it somewhat of a Spirit of an extracted Virtual Matter , upon which fell a sparkling Star , as from the Invisible Orb , and caused the Liquor in the Charger to flame up . And I heard presently the Word say , Come my Spouse , and draw near , for here is provided Heavenly Chear . Behold the Lord , the Spirit is presented here in a Lordly dish , wherein the true Body of your Jesus is both tastable and discernible . Whosoever of this are able to drink in , it will make them Spirits , as all burning Flames . Upon which great things were further opened in the Magia Line . Which , could I have but totally acquitted , all those motions that concur to sense-awakening , I might have given an account of an infinite space , into which my Spirit was launching , but was driven back by some stirring Essence , that would not let my Spirit pass naked , and pure in . But this Word came , tho thou canst not pass now , yet thou shalt , after thou hast eaten of this Lordly dish . Which will turn Nature into Spirit ; then thou may into the secret ranges of all eternal heights and depths as an Eagle flye , and see , and know what lies beyond the Starry Sky . November the 30th . 1677. This divine Speculation which I had begat a mighty Magical drawing into those infinite heights and depths , which did but just open upon me , but then shut up . But my Spirit did make again a fresh onset , if by any means I might pass into that profound light Orb , according to the Nature of a Spirit . For an eccho did cry in me from that Sphere , that the holy Trinity was there in the highest dimensions of Glory . Which was a sufficient motive to attract my Spirit out of this vile Corporeity , from which I found much resistency . For I perfectly felt somewhat therefrom did rise , that did bind my Spirit . I was in great struggle for some hours , for the Spirit wrestled for a full Liberty . Then came this Word , saying , By all these Encounters the way will be made . Only keep thy course strait on towards the everlasting deep Gate , according as ye shall feel the Wind of the Spirit driving thereunto , and so wait with it to mo●e . Oh to have a spirit in a Body of Flesh , to be as free as a Bird , which can when it will fly from his Nest ! This was to me a new revealed thing , by which great discoveries may be made in the invisible Region , who have been altogether Strangers , to what is transacted there , because the sensitive Soul doth claim such a Marriage Union with the Spirit , that neither what is present , or what is to come must sever them . This is the Law of degenerated Nature , which lawfully may be broken . For the Spirit of the Soul is not for ever to be confined to the soulish depravity , when once it comes to know and understand , that it is a pure Grain , let fall from the Deity into the soulish property . Then it will not suffer it self to be imprisoned as under a Mountain-weight . No sooner doth it spring and rise above the Ground , as an ear of Corn which doth grow ripe , but a separation from the earthly part or ground may be made by the mighty Lord of the Harvest , who will come to reap where he hath sown pure Spirit . And that in the very time of this exteriour Elementary Being , Christs Last Day of Resurrection and Ascention shall appear through the Might of this precious Grain of the Deity ( by which I mean the Eternal Spirit of the inward man , which is a Spark descended from the Deity , and it differs from the eternal seed of Christ's Deity , which is incorporated with this for its Resurrection and Ascension sake . ) This spark of Eternity , the Spirit of the eternal Soul belonging to the inward man , will free it self from all , and every corporeal tye . For no ●errestrial Image , though accomplished with all external Righteousness , can ever attract this superiour spirit to be in a conjugal Union ; because it is too much below , therefore it now seeks release from it , as being ashamed of all and every circumstance concurring to the outward Life , which would hold it so fast . But Wisdom and Counsel is come from him , who will be Salvation to the ends of our Earth . His Spirit it is that hath called us from the other , to an eternal conjunction , with that wherewith it might most suitably agree ; so as to raise and heighten the Spirit , to such a high degree of sublime purity , as that it might pass as swift as a thought , into the deep space , where the infinite Globe of Eternity might come to be conspicuous with the glorious Trinity , and with all those innumerable Spirits , who incompass the Throne-Majesty . Such Visions of Glory , Spirits have been carried into , while in the Body , and so it shall come to be again , and that more frequently and durably . For upon an earnest enquiry hereunto , it was revealed unto me by this Word , The Way of the East should be prepared , and the Gate thereof should stand open , to such as could drink of the Brook in the Way . And it was shewn by an Idea also , that as yet there was a dark gulf fume , from which did rise a thick smoke ; so that at present , none could see their way , till the Son of the Everlasting Morning doth wonderfully incorporate with our spirits , to dissipate all of this Darkness , through which force of Spiritual Might , we may often come up to the Antient of Days , and draw near , and make Record of what we do apparen●ly hear from him . For the Spirit doth affirm this , that sound Truth , Wisdom and Knowledge , must from hence be let in to our Understandings , and it will be much to our satisfaction , when we shall hear and see , what is without and beyond this gulf of Sense and Reason , which have kept out of the Lamb 's fixed Kingdom . And what will these storms be , but the rushing Powers coming down through the Salvation-Horn , which will be blown from God's Mountain-Habitation ? The sound of which is already heard , to hasten for preparation , to the Enoch's Translation : That we may abstractively in Spirit , and through the whirling strong Breath may be lifted up , where our King and Lawgiver may deliver his Mind to us , as face to face : That we may come to know in certainty all those infinite , and weighty Councils , which have been long in great concealment , so as they may run in as a flash of Lightning . To which end , the Star which I saw fall into the Golden Charger doth predict , the high and mutual conjunction betwixt the Body and the Head-Throne-Prince . The Vessel being all of pure refined Gold , and spiritual matter infused therein together , what must this make , but a lordly dish , for each one to feed upon . This Star denominated was to be , the Rose of Sharon , that to the Spirit would give a pleasant Tincture , to make it both white and ruddy . Herein lieth the Mystery of all Mysteries , according as it was revealed unto me , through the virtue of this wonderful Commission . This Ros●e-Star , feeding it self from the matter , which is so purely extracted , as a Lamp feeds upon Oil , and so both concurring , makes a burning shining Light , a Flame ascending might . When this great and marvellous thing shall come by any one to be witnessed , there will be no matter of doubt , but the Gate of the East must be found , at which we may go freely in and out , as Princes : Having right to follow the Lamb , and to eat and drink with him in this lordly dish . We shall then , as Friends , find entrance in , where the Tent of his Glory is pitched to see , hear , and tast , what hath been laid up in store for us from the Foundation of the World. December the 1st . 1677. Strong Instigations and travel in Spirit still attending me , for the rising of the Star of glory in Eminency , according to all that Prophetical Ministration , under which Line we are cast , and do find succour thereby , through the fresh feeding Word of Life ; which within the first Watch of the Night thus spake , saying , The most High and Holy One seeketh and calleth up such to dwell with him in his Holy Tabernacle , who have rejected and turned their Backs upon the Seat of the fine trimmed Babylonish Beast , and will nothing therewith touch , because it is under the Curse : against which be ye ever zealous . December the 2d . 1677. I saw one cloathed in fine White Linnen , and he had in his Hand a Censor , and there was live Fire-Coals , which were scatter'd abroad ; and it was said , that upon whosoever they did light , they should be inspired with a New Tongue to declare great things . December the 3d. 1677. This Word ministred was , Watch and keep the covering of the Spirit close girt about you against all Offences that may come ; abide still and quiet , where the anointed Shield is given for your defence , under the Banner of which abide close and hidden . Be all pleasing and pliable to your internal Guide , who is working to bring you into high and dear Friendship with the great and mighty Potentate , to whom all Worlds must give obeysance . Therefore only care and mind him , who is so true and faithful , as to raise and bring you into such Love and Favour , that the God of Light may not walk as in a Cloud of Darkness , but shew himself manifest to your Joy in peculiarity . December the 4th . 1677. This Word did spring in me , saying , Do you well consider , what your Virgin Garment must be made of ; that no Moth may eat any hole in it ? For if any thing of the earthly Fleece should be interwoven with it , it would damage the whole part . Therefore all of one sort of fine Linnen , let your Lord know you in , upon which no Moth can come to eat . Then it was further given by way of Command , saying , If ye resolve to follow the Lamb up to all perfect degrees , then observe this as a new Commandment , Take your self off from all old traditional Conformity , which is after the manner of men , who are after the Flesh. From such the Spirit calls to withdraw , and to walk with him after another way , according as divine Precepts shall be revealed . December the 6th . 1677. As we were in the Spirit of Supplication attending together , a transient view of full ripe Sheaves was presented , as a testification , that we should bring of the first ripe Fruits , as a pure Offering to the Lord , according to what hath in the days of our sorrow , heaviness , and temptation been purely sown in the Spirit . But it was also shewn me , that this should not be accomplished , till we had fulfilled our set-time in the Wilderness . For this is an Ordinance that was given by God to Moses while Israel was yet in the Wilderness , before they came into the good Land. This instruction was for time to come , saying● Now behold the first Fruits of the Land , which thou hast reaped , thou shalt offer unto the Lord thy God. So accordingly the first ripe Fruits of the Spirit must be wholly dedicated and brought into the Store-house of the Lord ; rejoycing and making everlasting melody in the Courts of Holiness , as the Joy of Harvest . Oh! this is the desirable day , but who hath it seen ? because they have all dyed short , before entring into the good and fruitful Land , one Generation passing away after another , as we have seen it . But it is decreed eternally thus to be ? No , assuredly no : there is a Generation to come , that shall not only sow , but reap , and pay their Tythe-Offerings to the great Melchizedeck King. There is a Caleb and Ioshua , who will out-live all the spirits of Unbelief . Who have been faithful Spies to search , and find out the virtue and glory of Mount Sion's Land. Whereupon the Spirit did the History take up , and did it mysteriously , to our state at present very closely apply . As thus , that Ioshua and Caleb signified the Unity of the Spirit concurring in a strong Faith , the Spirits of our Minds agreeing mutually with the Spirit of Jesus , and so both do agree to pass and see the goodly Spaces of Eternity , whether all things be so , as hath been reported of , concerning the matters of Christ's Kingdom . To which we are annexed Heirs , and therefore concerned to take our flight thither , to view all within the New Canaan . For our Lord did know , that a sight before hand of this Inheritance would greatly satisfie . As it was with the Queen of Sheba , who gratified both her Eye and Ear , in the state of Solomon's Kingdom . Now then may not we in the Spirit of Faith , and rising power of Christ's Spirit , come to have such a pass over Iordan's flowing River ? Hereupon it is cleared up to me , that it is most lawful and expedient to take such a heave or flight in the Spirit . For which end , in obedience to the counselling Word , which to me was dropped in ; Let us then be , as a goodly Ship , who would launch into the Ocean deep , and would swim upon the broad Waters , all tackled and trimmed , and pitched within ; that no place may be found for bleaking , and our pure and white Sails stretched out , all in a readiness , lying at the very Haven upon the Anchor of Hope ; waiting to see when the Gusts and Breath of the Holy Ghost will turn our Ship about , and blow all South , that we may suddainly be cast upon the Rock of Pearls and Precious Stones in that Land Beulah , that is so little known . But who now must be hither our sure Pilate , but he that hath already there been , even that bright Star that can steer through Fire , Water , and Air , having himself broke through all these , and so will do no less for us , if we shall be found in such a ready posture , as here hath been described . Now let us give all place to this Ioshua-Spirit in our Bark , who will make a remove for us out of the Wilderness . He doth but wait for the mighty Birth to be here brought forth , that so we may pass away jointly and altogether . It was further also denoted to me , that all the murmuring and unbelieving Spirits should be wasted away in the Wilderness , who have murmured through fear and distrust : For these can have no share with us , whether they be with , or without us : all are excluded ; none but Ioshua and Caleb will enter in with us to view , and will have possession with us in the Land Beulah . December the 7th . 1677. A very curious Question did stir in my Spirit , why such a concealment of the Heavenly Things was in this time of our Lord's mediating Priesthood ? And why no more visible Effects were produced upon his Members on Earth , as to the Resurrection-day . For since the Apostle's Age , little hath been wrought in any miraculous way , further then by internal Light , and Spiritual renewings , and the Love of God shed abroad with the Blood of Spriukling : which is the highest degree , that yet any have arrived unto . But all this did not appear to me , to be th●t which the perfect Restoration must further make out ; nay , what the Apostles saw and heard in their time , who had the first Breathings from Christ , after his Ascension . Yet all then , and since have been exceeding short , of what is in reserve to be revealed . As I do know this from a sure Word of Intimation , and so herefrom my expectation hath been greatned , and the Pool of my Mind stirred , and troubled , and somewhat as from a central Fire boiling up , to clarifie that , and so the gross thick and dim Eye might be single and piercing to see if possibly into its own original body of Light. That so hereby a clear Aspect might be of what hath been acting and working in order to the Consummation of another more pure and perfect Creation . Thus being upon an internal search , into matters of this high Nature , this Word was brought into me , saying , Why art thou troubled that such long respit hath been , as to the Manifestation of the absolute Reign of the Lamb , that was slain because his Might hath not been shewn , nor his Power wrought , nor his Wonders done in the Earth ? Yet now look for a greater Overturn then ever through the whole fallen Creation . This long cessation shall not nullifie it , for this Kingdom will have its revealing Day : for the Golden Sand of the half hours Silence is running out apace , which must be first expired out in Heaven . It was then given me to understand , that this Half Hour of Silence hath been ever since the Holy Ghost appeared in Cloven Tongues of Fire , upon those , who in a travelling Birth did here wait for it upon the Lord's Promise . For since that time , little news hath been heard from Heaven , only the Beloved Iohn had the last , great , and signal Revelation from Jesus . Since that only such a Ministration hath been , which hath taken up their Testimonies in a still and private way , opening the Mind of the Spirit , in the Doctrine of the Old and New Testament . But for a new and fresh Word , that may be said to come immediately from the Lord , which hath not been before , truly it may be said , as it was in Samuel's time , that the Word of the Lord i● pretious in this day . We may travel from East to West , from Nation to Nation , and scarce find a true Seer , with whom the express● Word of the Holy One is . Some hidden ones under the stuff of this Principle there may be , who will not be known till the Lord calls them out , to unfold boldly his Mind . For this is an Age that can as little bear , as any formerly , such Truths as will shake their whole righteous Foundation , as it may be so termed , and others whose Lives and Loves are in that , which must also be laid wast in the common destruction , which is coming upon all visible things . Therefore never more need then now is for true and anointed Prophets to enquire how things are going in the invisible Kingdom . For all the Plat-form is first laid there , how things in this external state will be . Therefore it is needful , that some must be here truly prepared for it , and should never be off their Watch-tower , but be listening continually . For it was said , upon the enquiry of a Spirit , That the half Time of Silence was now upon breaking up , and mighty Powers would begin to work . Therefore let the regardful understand the present Motions of the Heavens . Though our Lord Jesus is shut up from all mortal view , yet the effect of those invisible Workings may be known in our low Heavens , and may be felt by such , whose Hearts are bent , and full stretched out to the Heart of a glorified Jesus . these will attract down Light , and so the lower Heavens may so contact with the upper , as to become all privy to the great Affairs , Counsels , and Designs , which are stirring within the Globe of Eternity . But the Query is , By what way or mean● shall any one come to be so Inseeing , that yet have upon them the thick film of Mortal Sense ? Answ. There is no other Medicine here prescribed for it , but to wash often in those clear and pure Waters , which do run from the Crystal Throne into one Pool . This doing day by day , minding when those Crystal Springs do bubble highest , the strong force of which , doth wash off the rough scales of Sense : Then shall we become all seeing into what is both near and afar off , as to the working of the divine Mystery . This word of Counsel was also added , that whoever did seek this great gift , to know the Divine Magia in its Eternal Motion , they taken up will be , like Enoch to walk with God from among Men in an unknown Region ; where no evil Wind or corrupt Air may blow upon them . These great and weighty Crown-Jewels , which for the last Age are reserved , will be conferred upon such separated Nazarites , whose Walks and Conversations are in the Immanuel , where the Vail and Face of the Covering will be done away . when no need there will be of crying , Come up , and see , for in the very Eye of Light , we then shall comprehend , and all Invisible things shall stand as naked before us . But oh thou Lamb of God , when shall thy Hand of Might be stretched out , to bring these mighty things to pass for any one . December the 8th . 1677. This Word visited me , saying , How great is the goodness , that is treasured up for those that love and long for the mighty God , and the everlasting Saviour ? Dress therefore , and trim your selves every day for your Bridegroom : who doth take great pleasure , when he finds you all comely , and sitting at the deep Manifestation Gate . Oh sweet Jesus , if thou wilt this Gate open , and give us out from thence thy Loves , we will not remove , because of the sweet and pleasant savour , that from thee doth issue forth . Oh come with all pulling force , that as a bright Cloud , we may be of a dissolving Nature , for all Love's impressions from thee : and that so we may see our selves one with thy Celestial Nature unchangeably . December the 9th . 1677. In the Night I had hard wrestling with somewhat , which had brought an overcast of gloominess upon my Heavens : which I could not well bear , but did row as against Wind and Tide , to get out of the danger of those Floods , that did violently break in . And through earnest and strong Supplications , I was heard in that I fear'd . For my Jesus to my aid did come in , and in truth made all miraculously to be still within me , and did charge with great authority all those troublers of my Joy and Peace to depart , saying , Who is it that hath any thing to do here , where my living Name is engraven ? Have not I chosen thee for my own purpose ? What then do mean these strange Injections here to throng ? Fly O ye dark Clouds from my habitation , for I will dwell in all Light with my separated Spouse , who hath Covenanted within the Circle of a Love-flaming Heart , still to wait for me her Lord. Accordingly , so soon as I could thereinto retire , a mighty sweet transfusion of Light did every where about me meet . And this did verily usher in the whole influencing Body of the Trinity . I was never made more internally sensible of their environing , and out-spreading Banner , which as in a moment was stretched out to secure me from the Waters , which the Spiritual Harlot sitteth upon , and that in and very near us . For the Seat of all these whirling Imaginations , are shewn me not only to be as an Accident , now and then happening , but this adulterous Spirit claims , and would have a fixed Seat in the Mind , and therein bring all her worldly Sorceries , to infect the mind , and betray it into the gulf of Perdition . Which was prevented and kept off by the suddain and secret introducing Power of the Trinity : that encompass those who are in fear of such overflowing from these bitter and brackish Waters . For this I may give , as a known experience , and write upon it probatum est , that we at no time are now necessarily exposed to be overcome with any evil of Sin , though it lurks and beleagers very close ; For strong and mighty is now the Spirit of the Lamb , who is assigned to come in for our rescue . Therefore if we do earnestly implore for the Captain of the Lord's Hosts , who is to deliver his Lambs from the Mouth of the Lyon that roareth for his Prey upon immortal Souls , they will be delivered . This often witnessed hath been , that we might not cowardly fall under the Hand of the Man of Sin. For this Word was given , while I was in spiritual Combate , Hold out for Victory , I am your Life-guard , and ye shall never perish out of my Hand . There is nothing sure more pleasing , then to see the Enemy of Truth and Righteousness so worsted and kept under Ground , that he may lift up his Head no more within your Tent. Where then like Iael , thou shalt be called Blessed of Women , that art so skilful , as to smite Sisera to the Ground , never more to rise again . There is a Nail within thy Tent , which thou shalt be taught , how to use it , that so the full Execution may be upon the troubler of Israel , by the united force of Barak and Iael together . Barak signifies Jesus Christ , the Prince of strength , valour and might , that makes Sisera to fly into that Tent , where the Nail by Wisdom's Hand will surely be fastened . Then not only the Song of Deborah , but of the Bride and the Lamb will be sung . When thus overturned shall be the whole Principality of Sisera's Kingdom , that so nothing of his Seat and Throne within us may be found . This for us the Lord is now doing , and it is marvellous in our Eyes . Being we are called out to be Followers of the Lamb in spiritual War , till all shall bow and fall down dead before us , that hath contradicted the absolute Reign of Jesus in us . Let us go forth in that mighty JAH , that is with us , who will make all Kings and Nations to tremble before us , as we shall move forward in that power . Who hath promised that yet in the Wilderness we shall be secured , till the mighty Prince thereout shall go before us , as the CYRVS , which shall perform all those great things promised , concerning the bringing in and establishing of the everlasting Kingdom . Which the Holy Ones hath so long kept out , in waiting for this Man of Spiritual Might to go forth for the recovery hereof . For hitherto little hath been done , as to a full and total Conquest over those great potent Powers of Darkness , that have withstood Michael and his Followers . But this Word was given me , That though it hath been so permitted , yet now the Day of the Lord's controversie for full Vengeance was near , upon those secret and home-bred Enemies of all Righteousness . Therefore according to our present Might , we should strike the Nail into the Head of the Sisera . And this will give such a proof of divine valour to our God , that we shall be spirited for more wonderful Conquest : and so subdue mighty Thrones and Powers in wicked places , in the Spirit of him , who is the Captain of the Lord's Host , hereby to lead captive what hath captivated us . And then let us meet our Melchizedeck King , with all the Spoil thereof , as a Trophy of Victory . Who hath ready in his hand the reward of a Diadem and Crown , which he hath reserved for such Conquerors . This is the great Motive to animate our Spirits , that so we might know , it is not a light or momentary thing we do fight for , but what is weighty and eternal . All which is to make us in good earnest , according to a Word , which through me did sound , saying , Put not off your Armory that is of the Spirit at all , for in that ye will make all Life-killing . Darts to rebound back again , & no Weapon thereinto can pierce . And know , that in this Holy War , my Peace shall be your Garrison . Therefore hold out , till the Kingdom is given up unto you , which hath been kept away , and still will be , except the Prince of Might shall take it again in you by violence . For which cause , I am come to stir you up , that so what was designed from Everlasting , may now be positively claimed by my Spirit in you . Know it is all pleasing to your God , that ye should be found in such great Undertakings . As your Spirit is great , and from a high degree descended , so answerably do ye aspire for no less , then what you believe your Lord through Conquest in possession hath now obtained . December the 11th . 1677. A Presentation was given me evidently of an enclosed Rock , upon which Floods of Waters did break in , to quench a Fire that therefrom did spring ; so as this Fire could not get the mastery , till a descending mighty Flame from the light Orb did come down to keep it , and to drink up all those Waters , which as Wave upon Wave did beat in , but so powerful was the Celestial Flame , that nothing more of the Floods were seen . And there did distinctly appear a Figure and Form of a light flaming Body , that did descend , and upward again ascend to a Heavenly Firmament , where it was said , Now all is swallowed up in Victory . December the 12th . 1677. This Manifestation was very suitably presented to my inward Mind , which was drawn up into a deep and serious consideration , how long it might be , to the full Conquest and Victory over the original Spring of Sin , with all the evil Consequences that thereupon have fallen out . While my Spirit was herein much exercised , this came before me , and brought a Message with it for our comfort and support , who are enclosed in Faith's Rock , which in particular applied , and made out to us that the Vision did plainly speak to us . Who though gathered into this Rocky place , said the Revealing Word , yet see ye are exempted from the violation of these tumultuous Waves , which at times and seasons may break in upon my precious Ones . As in him , on whom no matter of Sin could be found , yet there Temptations did sometimes abound , who was still found in the Rock of the Deity . And thereupon told his Disciples , that because they had continued with him in his Temptations , therefore he would give them a Kingdom , because they suffered , and were one with him in all Temptations , not to fall under them , but to get power over them : that this gave Title unto the Thrones there mentioned . Now from hence it was further opened unto me . That the Fire which first sprang out , that was so often damped by the Floods , and quenched by being too weak to encounter them , it was shewn me to be somewhat , that remained of a pure and divine Essence , that would still live in Nature , as for to refine it , and reduce it into what might make it like to God again . But being so strongly beat upon by the gathering together of all Waters , which doth encompass as a full S●a , Tide upon Tide still breaking in upon this Fire-Root , out of which also would spring the fiery Branches of Faith , that would transplant the Soul , into a far higher king of living . All which is opposed by the ●●nundation of many Waters , in which the great Leviathan moveth , which also are the Seat of the Beast , that doth make War together against that Holy Seed , yet remaining within the Rock of a Heavenly Humanity . So that it is in great danger to be often extinguished , for here is two contrary Elements , the one in strife against the other , the boisterous Waters of the Senses awakened from the tempting Region of these various things , which do so well suite with fallen Nature , that they may well be too hard for that little Spark , that striveth to rise , but hath been beaten down , as we in our selves have witnessed . Whereupon we may expect a stronger force will come unto our help , seeing such a strong resistancy is made in order to the stifling of that breathing Life , which hath struggled to live in dominion , and to prevail over all , but hitherto yet found insufficient . Upon which this Word of Counsel was given from the Holy Breath , that we should so powerfully pray in the Spirit of Elias , as to open the pure Fire-Element , that the Holy Ghost might thence form out a fiery Breath to consume and drink up every Flood . For against this strong and mighty devo●ring Flame , what Waters can stand before it . Now wait again to see the same Victory , for God will descend in Everlasting Flames , and the Bush of Humanity will all certainly be enlightned with his Glory . The time of it is said to be nigh , when as the Child of the Burning Element will quench all Waters , and by his Flaming Might will pass into the Heavens , and rend all Mountains of Fl●sh , and will dry up all Seas before him . Who now shall have Faith in their Earth for these things ? to what a Seraphick state may it bring them up unto ? Therefore let us improve every such discovery , and extend our Faith to the great Augmentor of our weak Flame , that if possible , such an encrease of Celestial Flame may make with us , as to dry up all , that hath encompassed our Rock . It may now be a time and season , when that such a bright flaming Body may be of stead unto us , which can at pleasure ascend , and secure frail Corporeity . It may be well worth enquiring after the excellent Properties of such a divine Creature , which doth move under the Cherubs Wing , where it can pass to and fro unseen . Oh let us further dive into this Magia , for great advantage may be made for us , to raise out here such a defence , as may set us above all fear of Mortality , in a day when Perils , and great dangers are threatned , as an overflowing Scourge , to break in upon the World. It is time for us to know , where to hide where no destroyer may find us . Which only must be within the Flashing Skreen of the Holy Deity or Trinity , where we may walk in all safety , though the whole Earth be laid in desolation . Oh thou mighty Shield of Faith , bear us up upon thy Wing . Let thy Word ( oh Jesus ) which saith , Come to me , be sufficient to make us tread upon the Sea ; keeping off every boisterous Wave , that would make us doubt . Now then upon the broad Rivers , oh mighty God , let us come to thee , and be afraid of no Flesh , that would hurt , or oppress . Let thine , who are environed with the Spirit 's Might , make that only their Anchor-hold evermore . December the 13th . 1677. Do ye wait , and expect the Word , that was made Flesh , fully to imbody in Spirit , that so an engrafted Word may come to spring in you , to Create new things , and to command all old to depart away . All this the Word God must do : that is after a Creating manner . December the 14th . 1677. This Morning there was brought to my internal sight , a Ring or Circle , which was like a Jasper-stone for Light , and sparkling Glory : and within the Ring or Circle , a Face of great splendour and Majesty did shew it self as in the twink of an Eye , and withdrew again : But this Word followed , This is the Door , that hath neither beginning or ending , through which ye must enter . Consider now , and consult with what manner of Body it must be , for nothing of a corruptible Form can ever pass here . December the 16th . 1677. As we were waiting together , this Word came , The Lord himself is come forth to serve you with the Bread and Wine , as the great High-Priest to communicate , and his Body to break , which accordingly was experienced . Therefore it is good , at the Altar still to attend , that so the holy Breath may there kindle the pure Flame , through which may open his precious Name . December the 18th . 1677. An Interpretation of the former Vision . In the Night my Spirit was carried inward , taking in several Ideas of Heavenly things into my mind , pressing hard to pass into the Circle-Door of Life . But a sweet still Voice did eccho in me , saying , That pure thing only , which through this Circle-Eye of Eternity did come down into Nature , can be the Door of Entrance again , as it circleth in its Blood-Life , and thereby raise up it self , and quicken it self into such a Spirituality , as ye need to ask no leave to enter back to your own proper Place , from whence your immortal part did proceed . For now the Eye that is fixed in you , will be both your Guide , and Entrance hereinto , if ye in Union will ever more with it keep , and concur with it . Then it shall carry , and lodge you in the Bosom-Circle of Eternity , as in a fiery Chariot . The four Wheels upon which this Chariot doth move , are Faith , Hope , Joy and Peace . These will bear away the Lilly Branch to be planted , where it may green and never fade , because the River of Life runneth there evermore . Oh when shall we be severed by this Chariot ; who would see it gladly , that we may conclude thy Heart , dear Jesus , is towards us , and that thou wilt live no longer without us ? For seeing none can enter into this Circle-Eye , but in this Flaming Chariot , that doth move upon four Wheels . Let not the principal Agent be wanting , but that all may concur together in us by that Ghostly Might , that may give a suddain Flight , to see that all satisfying Face , which will make us feel everlasting pleasure . And that no mortal things shall sever us from thee , or come any more as a Vail between the Spouse and her everlasting King , to hide the entring Door of Life . December the 20th . 1677. Great eagerness of Soul was renewed , for the passing in through the Needle-Eye of the Glorified Humanity . The Zeal and Love did wonderfully hereunto concur , so as to devour and eat up all those strong Reasonings of Contradiction , that else would be working in the Mind . From which being in a good degree cleared , through the Mystery of Faith , working by the Spirits operation , great calmness of Mind was known . In which time the Circle-Eye did open again , encompassing me round with waving white Clouds , and one did descend and did pass through the bright Circle , as an Arrow for swiftness , in the Figure of a clear Body , with a Branch in his Hand , the Leaves whereof were shining as Gold , the Fruits were as a Cluster , were in variety of Fruits were growing together . It was reached out , and a Voice did after the manner of a Spirit speak , saying , This is Fruit from the Tree of Life , that is now planted in the Land of Beulah : Eat hereof and give forth , and be blessed in it for ever . Presently I did feel sensibly a little strengthning Virtue come in , which I would have conveyed to another after a Magical and Spiritual way , that was at a distance . While I was in thoughtfulness hereupon , the same Person was presented to me , as if he had already hereof partaken ; for there was strengthning Meat given into his Hand , wherewithal I did see him feed a Bird , that flew gaping to him , being all craving and hungry , chirping still as it was fed at his Hand . December the 21st . 1677. After all which , I was to attend the Effects of every such presentation . This Morning I found my Mind wholly disposed for Introversion . Upon which the Vision was more opened unto me . For the Spirit did talk with me , telling me , that this was a manifestation to shew the Care , Love , and Friendship of our mighty Throne-Prince , who does as truly convey the transmuting fruit invisibly from himself as the Tree of Life . That so the introduced Birth of Spirit might grow and encrease , it being its own natural nourishment , without which it cannot live , till it come up to a strong mans degree . For that which is born of God doth feed only upon what may transform into a God-like Being . Which is the Lord Christs office and business to heigten up to that , that so there might not be any loss sustained , by the fall of the first Adam , in those who by this living Word are quickned again unto Life . For it was opened unto me , that none could be capable of this high kind of feeding , but those in whom Christ was spiritually formed . For this was all spicy , and sacred virtual power , to bring forth such Celestial new Creatures , as may ascend up with the same swiftness , as that Seraphim which did come down . For it was said to such who are changed all Spiritual , that inviting Word doth stand for ever good , whosoever will , to them the Door stands open to come themselves , and take of the Tree of Life most freely . And they will have the honour to bring down , and give forth Heavenly Tasts , and from their divine Bodies will go forth the healing Virtue : As it was opened to me , that these Golden Leaves had in them the Balsamick Cure , to restore to a perfect divine Body , where from all Soveraign Power should proceed immaculately , according to that high state , which our Lord is now in , in the Body of Glory . Therefore this Counsel and Word of Comfort was given , that we should here cast the Anchor of Hope , for the passing through every Door of our own Senses , till we had got beyond the Vail of Flesh , into the Circle-Body of the Holy Ghost , which is appointed for our present Mansion and Dwelling . Where no more working Source shall open to disturb our Peace and Joy. Our Life sustainment shall be effected , by the holy Seraphim day by day , till the half time shall fully be expired . Then it is given me to see , and to believe , that guarded along we shall be out of the Wilderness , by this Angel of God's presence , who hath promised , he will not leave us , but see us safe within the Everlasting Gate . This is only the charge , that is left us to observe at present , that we keep the Inward Court of our Minds from all polluted things , and as hollowed Vessels to take in , what from God's own Table , as a daily portion is sent in . Who will never fail to give , what shall seal us for the day of this full redeeming Power . Therefore upon this promise we are to hope , and quietly wait ; for he will come with the shout of a King to the pure and Virgin-Spirit , wherein Love and Faith have looked for him . Therefore be not weary , not faint in your minds ; for to you the Son of Righteousness will appear for full Salvation . December the 22d . 1677. This Morning I saw a Hand with a Pen , writing upon a little Square like Steel or Slade , which was repeated to me , saying , Despise not that holy degree , to which my Spirit hath wrought you . Know ye not , that the Holy thing , which is rising out of the Center , must have time to work through all that dark matter , which doth lie in the vail of Flesh. Therefore patiently give way to that , which will go its own pace , for the Spirit doth well know its own tract . And if you wholly trust him for your guide , he will bring you to the right Door , which shall never more be shut upon you . December the 23d . 1677. I was invaded in my Mind with that , which would have awakened a distrust , concerning the Consummation of that perfect degree , into which I have been thus far wrought up unto , through Internal Purity attained . Yet finding the Waves of Sense apt to break in , upon this I was made to pray with all vehemency , lest the Spark of Faith should hereby be quenched . So after much strife this Word came in for comfort , saying , thou shalt yet Honour the Lord thy God with that substance , that will open out of Wisdom's treasury . Abide but firm , and unmoveable in the Heavenly Calling , from which expect the Blessing of the encrease , for the bringing in of that , which will assuredly bring joy and ease to the heavy and oppressed in Mind . December the 24th . 1677. My Spirit deeply sympathized with one , that was in travel with me , for the Revelation of Christ's Heavenly Kingdom : Who in bindings , and spiritual droughts , & famine passing often through with me , therefore obliged to be fellow-helpers of each other in every Hour of Tryal and Temptation . I besought the Lord , and made enquiry on his behalf , and this Word on his behalf was given in , saying ; I have heard the bemoaning of Ephraim , against whom a Confederacy of Spirits have been working , but they shall all be broken as a Potters Vessel , while he in Love and Faith adhereth fearingly to my living Word . Then know , that he the Ephraim may of the Righ-hand Blessing come through all Tribulations to stand in Victory with the Lamb , upon the Mount of Joy and Liberty . To which dear Lord bring him through all that , which would hold him under , and depress him . Oh that oily Pool , that can soon the dark stone dissolve , let it rise and spring , that we may find our way made free and clear up unto thee , forever to be conversant in Spirit , with thee all Heavenly One. December the 25th . 1677. This Word visited me , saying , How great is the goodness , that is treasured up for those that love and long for the mighty God , and the everlasting Saviour . Therefore dress and trim your selves every Day for your Bridegroom , who doth take great pleasure to find you all comely , sitting at the deep Manifestation Gate , and there waiting . Oh sweet Jesus , if thou wilt this Gate open , and give us out thy Love from thence , then we will not remove , because of the sweet and pleasant savour that do's issue forth from thee . Oh , come with all pulling force , that as a bright Cloud , we may be of a dissolving Nature , for all Love's impressions from thee , that we our selves may be one with thy Celestial Nature unchangeably . December the 26th . 1677. This Word was opened in me this Morning , saying , After all knowledge and believing in him , with whom your superiour Life lieth hid : Now your great business and concern is to travel for its manifestation in , and according to redeeming Power . By which it may appear in its own native liberty , and act for it self in Soveraignity , as having put on the Lord Jesus , as your Cloathing of Power . For nought else will commend you in the sight of Men. December the 29th . 1677. Upon the Consideration of A. W's Prophecy , it was advised me , that we should have no part with her in divine Justice , nor be Agents in the avenging property , in desiring Plagues and Vials of Wrath to come so immediately upon the Formal Churches . It was shewn me , that it was not the Time , nor the Manner revealed yet , how they should be overturned . God had permitted her , though a Lamb of Christ's Fold , to be sifted and tryed through the opening of a Center , from whence Spirits did strongly thus prophecy , as to the time and manner , and did upon her Spirit impress the time , and so deceived her herein . The Lord restore her , and give her a more distinct discerning of Spirits , from the several Centers , from which Sounds and Voices do proceed . The Kingdom of Love , cryed the Voice in me , is that which will open , and be strong to prevail . Even that Ministration of Love shedding abroad by the Holy Ghost , is to drown and quench the Wrath ; and Angels that are strong and powerful in the Compassionate Love , the Lamb of God will raise up , to be eminent for trust , in the agitating and managing of the great Spiritual Affairs , belonging to his Priestly Kingdom : that is , upon its revealing to be more visible , and shall mightily prosper in the hand of such , who are the pure and meek of the Earth . Who thereby do open the Love-Center , whereout the Unction of Prophecy , and true Revelation do's infallibly proceed for their direction . December the 30th . 1677. Upon some Considerations , which were weighty upon my Mind , concerning the daily expectation of that Kingdom , which by the Holy Ghost comes to be manifested . And calling over many foregoing things , which as to this might usher in the Temple-Glory , which is so beautiful and desirable to Spirits , that are waiting here for it . This was shewn me from hence , that Vision and Prophecy were but as the Door-Posts and Threshold , whereupon the Glory of the Lord doth often hereby break out , as the Gate of Manifestation opens ; but it shuts and closes up , as not to abide upon the Threshold of that , which giveth entrance into the most Holy Place , where the full and fixed residence of the Majesty of Glory is . Which for duration upon any cannot be found till en●red beyond the Ministration of the Manifestation Door , which doth make way here for it , by raising the Mind of the Spirit through the Light. For the true and real enjoyment of God's Pure Being Conjugally , wherein all fulness of Joy , Power and Peace may spring , as from a Fountain openeth within , as co-existing with that which is the matter , for the Kingdom of Heaven , that must bear rule over all that comes in by this fall . To which end , the light of Revelation is come to the door of the Threshold of the Lord's Tabernacle , that thereby we might see our way to enter in by it . Watching all opportunity for a through and clear pass into the fruitional Joy of the Lord. Patiently enduring , till the Lord himself shall say , Vp , and Rise and follow me , who as on an Eagle-Body , will you my dear Ones , mount and bear into my Father's inward Court. Where neither Care , Fear , nor Sorrow shall afflict you more . Oh my Lord , this is that perfect State , that our Sighs and Groans have long gone up for . Let full assurance be given for present support unto us , who are looking for compleat Redemption . Upon which this Word sprung , Fear not , that ye shall always stand , as at the Entring Gate . Iesus your Lord doth well know the Voice of his own Mates , from whom he will not long separate himself . Therefore believe , and quietly wait in all pureness and meekness ; for he will come , and will no longer tarry from his own , lest their Spirits should be drunk up with Sorrow . It was further said , If ye be in Heaviness for me your Lord , then may ye expect a return of Peace and Ioy successively in and through my Love abounding towards you . THE CONCLUSION OF This SECOND VOLUME . ALL these are the faithful and true Sayings wich are given in for a Stay , and a Pledge of Love from God , till the Morning STAR of Wisdom shall arise more fully in our Hearts to lead us up into the Fru●tion of all that has been here Prophesied of , and Declared . Which I excite all the Beloved Flocks , that belong to the Great Kingly Sheherds Fold , to Believe , Hope , and quietly Wait for , as to the Fullfilling part of All that hath been in This Volume made known and revealed . For it is now the Day of the SPIRIT , which is beginning over the Earth to Spread . Wherein the Empty and the Hungry , who have long wandered upon the barren Mountains , and been as in Famine , shall be Satisfied and enter into those fat and full Pastures , where the Lord himself shall be their Leader and Feeder : That so we may in pure Love-unity together celebrate an Holy Feats to our High and Mighty IEHOVAH ; eating our Spiritual Morsels in Joy and Gladness , and sending up our Offerings of Praise to him that was LOVE , that is LOVE , and that ever shall be the same . Even so : Amen . POSTSCRIPT . IT may possibly to some seem very Harsh what is found pag. 125. and 126. There is yet a Woman to be revealed out from the Heavens , whereof Mary , that brought forth Christ according to the Flesh , was but a Type . For it was neither Eve , nor she to whom the Promise was made concerning the Birth , which should bruise the Serpents Seven headed Power . There must be another Genealogy found out , from whence the Serpent treader must also come . But it is very far from the Author's Intent , ( as it may be plainly evidenc'd both from the Scope in this particular place , and also from the whole Drift of her Writings ) to derogate hereby from the High Preeminence of Christ , the Son of Mary , above all Human Births whatever : or from the Honour of that Holy Virgin , whom all Generations of the World must call Blessed among Women . But the Design of this Passage is no other than that of the Author of the Epistle to the Hebrews , when he represents the Great and True Melchisedeck to be without Father , without Mother , without Descent . Which cannot be understood any otherwise then of an earthly Father and Mother , and an Earthly Descent , it being immediately afterward added , having neither beginning of Days , nor End of Life . The which Words can by no wise be applicable to his Outward Corporeal Birth from the Virgin Mary . Wherefore the Apostle herein directs them to look for another Genealogy , and higher Descent ; while he seems to take away for the present ( or rather to pass over ) the former . So that he would not have them to fix their Eye upon his Temporal Generation in an Elementary Form which had both beginning of Days ; and end of Time , but rather to look to the Generation which was before all Time from the Eternal Father , through the Womb of the Morning ; from whence all Angelical and Human Spirits were afterwards produced , being call'd Sons of the Morning , that is of the Immortal , Virgin , Heavenly Principle , or Matrix . Which Celestial Nativity being overclouded in many of the Angels , through their Tartarosis , mention'd by St. Peter , in seeking to sink themselves into their own Independent Will , that so they might be as Elohim ; by Precipitating their Spiritual Forces from the Centre of the Divine Will , and going forth from a proper Centre of their own : and also in all the Human Race , through the Birth of Eve , entring into the Lust and Strife of the Elements , deluded hereto by the Seven-Headed Serpent ; cannot possibly reappear till the Seven Heads , Powers , or Forms of the Serpent be entirely Bruised or Crushed . This is to be done in each particular Soul , which hath within it self as the Kingdom of Heaven , so also the Kingdom of Hell , as it were in miniature ; before there can be an Attainment of that Person to the Redemption of the Body , which is the visible Adoption , Recognition , and Sealing of the Sons and Daughters of God. And it is likewise to be done in the whole Church Universally , by the Seed of Immortality flowing through the Glorious Humanity of IESVs . Which Seed as it raised up his mortal Body , cannot also but raise up , in due time , all his Members : and cause the vanished Image once more to appear , and the Lustre of their first Nativity from God to shine forth , as without any Cloud . Wherefore let the Reader remember this Caution , not at all to look Outwards , or to seek here or there after Particularities or Personalities , which will nothing avail him to know , and probably may do him great Hurt : but to retire into the inward Depth of his own Heart , that he may there come to know such a Birth from out of the Womb of the New Ierusalem Mother , as is so much spoken of in these Writings , and may be a Witness of the trampling down the Serpents Power and Polity . Then would he not be Solicitous about whom should be first Honour'd by Christ with the Marks of his Refurrection , but would endeavour to press forward to it , by the only allowable Emulation of Humility , Love , and Faith. That if possible he may arrive to the Right of the First-born Heirs of God in the Melchisedeckian Line . And then also would he clearly see , that nothing that is here said tends to the Lesseuing , but to the Greatening rather , and extending the Merit of IESVS the Son of God and of Mary , the True Christ , Blessed and Adored for ever : to whom every Knee both in Heaven , and in Earth , and under the Earth shall bow and Confess him that is , that was , and that is to come . FINIS . Advertisement . WHereas some Things have been Scandalously set forth , and Printed under the Name of this Author to the Reproach of Truth , and the Dishonour of that which is Holy , it is thought fit for the putting a Stop to such Impostures , and the Evil which might thence ensue , to give a Catalogue of the Books which the Author hath hitherto Published . THE Heavenly Cloud , or , the Ascension Ladder , 4 to . 1682. p. 40. The Revelations of Revelations , an Essay towards the Unsealing , Opening , and Discovering of the Seven Seals , the Seven Thunders , and the New Ierusalem State. 4 to . 1683. p. 130. The Enochian walks with God , found out by a Spiritual Traveller . 4 to . 1694. p. 38. The Laws of Paradise ; Given forth by Wisdom to a Translated Spirit . 8 vo . 1695. p. 69. The Wonders of God's Creation manifested in the Variety of Eight Worlds , as they were made known Experimentally to the Author . 8 vo . 1695. p. 89. The Message to the Philadelphian Society , whithersoever dispersed over the whole Earth , together with a Call to the several gathered Churches . 12 ves . p. 108. 1696. The Tree of Faith : or the Tree of Life , springingup in the Paradise of God ; from which all the Wonders of the New Creation must proceed . 12 ves . p. 122. 1696. The Ark of Faith , or a Supplement to the Tree of Faith , for the Further Confirmation of the same . Together with a Discovery of the New World. p. 33. 1696. The Fountain of Gardens , Watered by the by the Rivers of Divine Pleasure , and springing up into a Paradise . Vol. I. p. 169● . A Revelation of the Everlasting Gospel-Message , which shall never cease to be Preach'd till the Hour of Christs Eternal Judgment shall come . Whereby will be proclaim'd the last Love Jubilee , in order to the Restitution of the Whole Lasped Creation . 8vo . p. 39. 1697. The Fountain of Gardens . Vol. II. 
A06405	----	A manuall of devout meditations and exercises instructing how to pray mentally. Drawn for the most part, out of the spirituall exercises of S. Ignatius. Devided into three bookes. Written in Spanish by the R.F. Thomas de Villa Castin of the Society of Iesus. And translated into English by H.M. of the same Society. Ignatius, of Loyola, Saint, 1491-1556. 1624 Approx. 551 KB of XML-encoded text transcribed from 285 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A06405 STC 16878 ESTC S103982 99839724 99839724 4171 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A06405) Transcribed from: (Early English Books Online ; image set 4171) Images scanned from microfilm: (Early English books, 1475-1640 ; 674:01, 846:01) A manuall of devout meditations and exercises instructing how to pray mentally. Drawn for the most part, out of the spirituall exercises of S. Ignatius. Devided into three bookes. Written in Spanish by the R.F. Thomas de Villa Castin of the Society of Iesus. And translated into English by H.M. of the same Society. Ignatius, of Loyola, Saint, 1491-1556. Villacastin, Thomas de, 1570-1649. More, Henry, 1586-1661. [12], 558, [6] p. English College Press] Permissu superiorum, [Saint-Omer : Anno 1624. H.M. = Henry More. Place of publication and printer from STC. Includes index. Identified as STC 16878a on UMI microfilm reel 674. Reproductions of the originals in the Folger Shakespeare Library and the British Library. Appears at reel 674 (Folger Shakespeare Library copy) and at reel 846 (British Library copy). Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual exercises -- Early works to 1800. 2002-12 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-03 Jennifer Kietzman Sampled and proofread 2003-03 Jennifer Kietzman Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A MANVALL OF DEVOVT MEDITATIONS AND EXERCISES , ●nstructing how to pray mentally . ●rawn for the most part , out of the spi●ituall Exercises of S. Ignatius . ●EVIDED INTO THREE BOOKS . ●ritten in Spanish by the R. F. Thomas de Villa Castin of the Society of IESVS . 〈◊〉 translated into English by H. M. of the same SOCIETY . 〈…〉 Superiorum . Anno 1624. TO THE RELIGIOVS BROTHERS OF THE SOCIETY OF IESVS , In the English Nouitiate ● WATTEN . RELIGIOVS BROTHERS , I send you heer● a Manuall of spiri●uall Exercises , set forth some ●eares agoe , in the Spanish ●ongue , by Fa Thomas de Villa●astin of your Society , now trāslated into English : which doubtlesse will produce speciall vertues in you , who haue the same spirit , wherewith it was written . And this hath moued me to present the same to you , in whom I hoped my small labours heerein should be most abundantly recompensed , by the increase of your spirituall Comfort and Profit . I was furthermore induced heereunto , because I deemed no Booke more fit to be presented vnto you then this , being deriued , as it seemeth , frō the very fountaine of your holy Patriarke S. Ignatius his Spirituall Exercises . And I could not doubt , but you the Sonnes of so worthy a Father would receaue with great af●ection and tendernes , an Or●hane of so worthy a Parent . Another reason was , for that I hauing receaued so many , and continuall benefites from your Society ( to whom I am euer , more then most ob●iged ) and neuer yet finding opportunity to shew my selfe gratefull , answerable to my desires : I thought this small occasion not to be neglected , ●n offering so meane a present vnto you , in signe at least , of gratefull memory towardes your Holy Order . In this Manuall , you may behold and contemplate ●ost perfectly , the liuely vertues of our Sauiour , & of his Blessed Mother , propounded vnto you for your dayly Exercise of Meditation . Heere may you learne to follow , and trace out the footsteps of true Pouerty , Humility , Charity , Obedience , & the like . Heere may you tast spiritually of the most pleasant fruite , which from these deuout and piou● Meditations is gathered . In a word , heere may you exercise your selues in all the heroicall acts of Vertue , which our Lord & Maister Christ Iesus , the most exact & perfect patterne of all Perfection , hath left vnto vs for example . I will not be tedious , thereby to detayne you from the triall of what I haue promised , by meditating the Mysteries that ensue . It shall suffice me , that you wil be pleased to tak● in good part this my least labour , and now and then , in these and other you● deuotions , to remember Your humble , & de●oted seruant , I. VV. THE PREFACE OF THE AVTHOVR TO THE Christian Reader . ONE of the principall Reasons which moued me to write this Manuall of pious Considerations , for the help of such as vse to pray mentally , is the great desire , I know many Religious , & other secular Persons , seruan●s of God , haue of some briefe Treatise , whereby they might with profit spēd their time in prayer . Wherefore I haue thought good briefly to set downe the summe of that , which many graue Authors , ●nd M●ysters of spirituall life , haue more large●y and profitably handled . Whose doctrine ( especially those of our own Order ) I haue endeauored to ●ollow , vsing for my chiefe guide heerin the spirituall Exercises of ●ur glorious Foūder S. Ignatius , to adorne this my little Manu●ll , desiring to haue that portable ●n our bosome , which ought euer ●o be fixed in our soule & hart , ●aying with the Spouse : Fasci●ulus myrrhae dilectus meus ●ihi , inter vbera mea com●orabitur : A bundle of myrr●●y beloued vnto me , betwixt ●y brests he shall abide . The Aduertis●ents placed in the beginning , do particulerly shew how to treat and conuerse with the diuine Maiesty , togeather with the vse of the Meditations & Considerations set down in the three Book● following . The first whereof shal be of the Last things of man. The second , and third of the Life , Passion , Death , and Resurrection of Christ , placing in e●ery Meditation foure points , ech one of them sufficient for the Exercise of one , or more houres about three seueral things which euery Point shall containe , towit , Consideration , Examination , and Application to the frui● which out of that full measure of perfection , which Christ exercised in the whole course of his life , may be gathered . In the end of the third Booke , I adioyne also seuerall Meditations directing vs both how to prepare our selues before and how to giue thankes after the holy Communion ; th●t time being farre more fit for Meditation , then for vocall prayer . Thus much I propose briefly and plainely to the pious Reader : for whatsoeuer sauoureth of curiosity ▪ cooleth de●otion , and hindreth Prayer , in which Truth , not Eloque●●e i● to be sought . But because nothi●g of this is to be obtay●ed without the gr●ce of God , I mos● humbly be●eech him to gra●n● 〈◊〉 such plenty theref , that h●s most holy lif●●nd d●ath may 〈◊〉 vnto vs a ●erfect patterne , rule , and guide of all our thoughts , words , and deeds , that ( like true souldiers of his spirituall warfare ) following our Captayne CHRIST● IESVS , we may be partakers heere in this world of his grace ▪ and in heauen of his Glory . Amen . A MANVALL OF SPIRITVALL EXERCISES . ●or the help of such as desire to practise mentall Prayer . The Introduction . HE that de●ireth to increase and go forward in spirituall life , let him know , that the certayne and vndoubted way to the same , the interiour and mutuall commu●●cation with Almighty God , per●●rmed in the holy vse and exercise●● prayer : because in prayer vertues 〈◊〉 obtayned , conserued , and aug●ented . Prayer ( as the Apostle Sai●● Iames saith ) ascending vnto heaue● before the tribunall seat of Almigh●●●od bringeth vnto men euery go●● and perfect gift , causing such a leag●● and vnion betweene God and the● that it maketh them apt to receaue 〈◊〉 graces and benefits from his 〈◊〉 Maiesty . Daniell by prayer conuerted 〈◊〉 ●●erce and hungry Lyons into mee●● Lambe● . Praier made the fire to loo●●●is force , being notable to burne 〈◊〉 three Children in the middest of 〈◊〉 ●●aming fornace of Babylon . Pray●● stayed the course , & altered the 〈◊〉 forme motion of the heauens , giui●● power vnto the voice of man to sto●●●nd detaine the Sunne and Moon● and that so many houres as was n●●cessary for obtayning the victory ●●gainst his Enemies . Iacob throu●● the vertue and efficacy of praye● preuailed against the Angell . Y●● Prayer tyed the handes and infin●● power ( if so we may say ) of the Lo●● of Angel●s : for by the prayers 〈◊〉 Moyses Almighty God seemed to 〈…〉 it ●ere disabled to c●astice & stri● ●●●ending people , when he said vnto 〈◊〉 seruant : Suffer me that my fury ●ay be angry against them ; as if he ●ould say : detaine me not with thy ●●●ayers Prayer finally obtaineth par●●n for whatsoeuer offences : the Pu●●ican getteth remission of his sinnes , 〈◊〉 the Prodigall child returneth a●●ine into fauour & friendship with 〈◊〉 Father . Prayer therefore being so pro●able and necessary vnto spirituall 〈◊〉 , and containing w●thall so many 〈◊〉 so great helps and excellencies , 〈◊〉 we haue seene , obtaining by the ●●●uine vertue & power therof what●●euer it will in heauen and earth , it 〈◊〉 necessary that no day passe ( espe●●ally with a Religious person who ●●sireth perfection ) without prayer , 〈◊〉 that he spend therin one or more ●●ures . Some peraduenture will heere 〈◊〉 , that although he graunt this 〈◊〉 to be both expedient and ne●●ssary , yet not for him who knoweth 〈◊〉 how to pray , nor discourse ther●● : because considerations do not o●curr● where with to dilate and exten● his discourses , and so his skeine 〈◊〉 threed being cut off and presently e●●ded , therewith the gust and desi●● he had to perseuere in this holy exe●●cise , is also ended , and he wearied for that as it seemeth vnto him , 〈◊〉 profiteth not at all , & thus he leaue●● it quite off . To whome I answere ( and 〈◊〉 is very much to be noted ) that 〈◊〉 such a one should vnderstand , th●● Prayer doth rather consist in affect and desires of the Will , then in di●●courses and speculations of the V●●derstanding ; he would not find su●● difficulty , nor yet be discouraged , 〈◊〉 discomforted so much , ●or woul● intermit and leaue off his prayer 〈◊〉 soone : and much lesse , if he kne● that ( as the directors and Maisters 〈◊〉 spirituall life doe obserue ) great he●● is to be taken , that the speculation 〈◊〉 the vnderstanding , be not vsed i● e●cesse , b●cause it doth greatly hind●● the deuotion , prayer , & effect of 〈◊〉 Will : especially when we entertai●● our selues with subtill and curio●● ●●nsiderations . Whence it commeth to passe 〈◊〉 experience teac●eth ) that many ●●●es ignorant and vnlearned per●●ns , pray better , and are more de●ut , then those who haue much ●ore learning , and their prayer al●● often succedeth better , becaus●●●ey doe not busy nor distract them●●lues with curiosities , but forth with ●●deauour by prayer and the first oc●●rring considerations , to moue and 〈◊〉 the Will to affections , And 〈◊〉 them such humble and ordinary ●●nsiderations , cause more deuotion ●●d moue them more , working in ●●em greater effects , then high and ●●rious do in the learned . Let vs bring an example , see●●g we haue such plenty of them in ●oly Scripture , where the holy Ghost ●ith very plaine and common com●arisons , doth declare vnto vs most ●igh and subt●● thinges . As in those ●ords of the 54. Psalme ▪ where th●●oyall Prophet sayth : Who will ●iue me wings , as a doue , and I will 〈◊〉 and rest ? And S. Ambrose asketh the question : Wherefore the hol● Prophet desiring to fl● , and to ascen● aloft , required the winges of a dou●● and not of other birds , not withstanding there be others more swift the● the doue . And he thus answereth ▪ because he knew well that to fly vp t● the height of perfection , and to pray well , are fitter the winges of a doue ▪ that is to say , the simple and right o● hart , then those of sharpe and subtill vnderstanding . Hence it ●olloweth , that if ou● Lord do shew vn●o thee this fauour , that with a plaine and ordinary consideration ( wherof there be many i● this Manuall , as if by the only consideration how God became man , was borne , layd in a manger , and dyed vpon the Crosse for thee ) thou art inflamed with his loue , and with desire of humbling and mortifying thy selfe , and in this thou imploiest the whole houre ; thou hast thē made a far better prayer , and much more profitable , then if thou haddst performed it with many discourses , and with high and very learned considerations and conceites , for that thou ●ast imploied and detayned thy selfe 〈◊〉 the very best , and most substanti●ll part of Prayer , and in that which 〈◊〉 the end and fruite of the same . Neither doth the perfection of prayer consist in hauing certaine sensible gustes and consolations , nor in ●auing great and vnwonted contem●lation , for this is not in our owne ●ower , nor yet in performing the ●aid acts with such sensible feeling : But in this the fruite consisteth , that ●hou arise from Prayer very humble ●atient , obedient , indifferent , and mortifyed . And seeing that this is alwaies in our owne power ( the grace of God presupposed ) know , that if ●hou wilt thy selfe , thou mayst euer make a good and fruitfull prayer , which is a thing of very great comfort , for those who giue themselues to this holy Exercise . Wherfore it seemeth vnto me , that hauing layd so good a foundation in this Introduction , and sowed in so good an earth ( as are the harte of such as desire Perfection ) so important seed , we may well hope t●●gather ( with the Diuine assistance ) not only , Fruit of thirty , but also 〈◊〉 threescore , and an hundred fold . Especially obseruing the ensuing Ad●ertisments ( it being a matter of n●● small momēt , to performe our praye● in the best manner ) which therefor● must be read with leasure , not once , but many tymes , and that with attention and consideration , least w● walke as blind men in the way of this holy Exercise . These Aduertisments instruct how we ought to prepare our selues , how to enter , continue , speake , and treat with Almighty God in Prayer ; they shew the fruite & profit which thence is to be gathered , of vvhich though some ( to the eyes of worldly iudgment ) seeme not to be of such importance , yet are they such in regard of the end which is pretended , for as much as they dispose to the attayning of great matters , vvithout the which we can very hardly be recollected and deuout . And nothing is to be esteemed as little , but of great ●oment , when it is done with intent ●●d desire thereby the more to please ●●d serue our Lord. Whereupon 〈◊〉 Holy Ghost saith : that he who ●●●reth God , neglecteth nothing , nei●●er in little , nor in much : because ●●at euery little helpeth and furthe●●●h that which is great , & the great ●●nnot be conserued without the ●●le . THE I. ADVERTISMENT . How we ought to prepare the matter for Prayer . ●N the Euening before we goe to bed , let vs euer read one or more points of the meditations contai●●d in this booke , whereof the day ●●xt following we are make our ●●ayer . And the better to put away ●ule & vnclean imaginations , which 〈◊〉 the night , more then at other ●●●es the Diuell vseth to 〈◊〉 in the ●●ansy , let vs fall asleep , think●●g ●●on the aforesaid Exercise . 〈◊〉 ●e morning as soone as we 〈…〉 vs offer vnto God all our though●● wordes & deedes of the day to come This done , we may presently call to mind , the points of the Exercise which we read ouer night , endeauouring to imprint in our memory the verities of our holy Faith : for i● the vnderstanding be occupyed in other extrauagant imaginations they will be an ocasion of distraction , ●loth , and ircksomnes in prayer , ye● and a cause sometimes the sooner to leaue it off . S. Bonauenture , and S. ●ho● Climacus , esteeme this aduise v●ry important : and it may well be that from them our Holy Father Ignatiu● had the same , whome we know both to haue vsed it himselfe , and to haue ●ommended it vnto vs his childre● very seriously . For we read of him , that not only in his begi●ning , but also euen after he was become an old man , he did read & prepare his prayer ouer night , and went to rest with this care of well performing the same in the morning . No man therefore is to think , that this thing only is to ●●●ue for Nouices & yong beginners ▪ And generally this Holy Man , ●ur B. Father , was wont to say , that ●pon the obseruation of these & like ●uises ( which he calleth Additions , 〈◊〉 we Auertisments ) dependeth in ●eat part the good successe of prayer , ●●d that we reap the desired fruit & ●●ofit thereby . And we who be his ●●ildren , do proue very ordinaryly , ●●at when we go well prepared , and ●o exactly obserue these aduises , our ●●ayer succeedeth well ; and that it ●lleth out contrary when we are r●●isse & negligent therien . THE II. ADVERTISMENT . How we ought to prepare our selues to speake vnto God , in mentall Prayer . A Little while before we enter into Prayer , let vs consider what we go about to do , and ●ith whom we are to speake and 〈◊〉 . For it is the counsaile of the ●oly Ghost , which saith , That 〈◊〉 prayer we prepare our 〈…〉 go● without preparation , 〈…〉 THE III. ADVE●TISMENT . Of the place conuenient for Prayer . VVH●N we will talke and communicate with any friend of ours concerning matters of importance , and wherein we receiue much contentment , we commonly take him aside , or walke with him into the fields , or we shut our selues vp in some chāber , where no body may interrupt or hinder vs. After the same manner it is most expedient for him that desireth to pray well , and to conuerse and nego●iate with Almighty God concerning hi● saluation ( which is of more weight and consequence , then any thing vpon earth ) to seeke a place most re●yred and quiet , where no body may disturbe or hinder him . A Religious man , if he may make his Prayer in the Quite , or Church , it is better ( being in the presence of the most B. Sacra●ent ) but if this may not be , his Cell or Chamber will be best , A secular per●●n in his Oratory , and if he haue one , let him procure to shut him●●lfe into some ●etyred place , shutting 〈◊〉 windowes & doores of his cham●er , for so Ch●ist our Lord counsai●th , saying : When thou shalt pray , ●●ter into thy chamber , and hauing ●●ut the doore , pray to thy Father in ●●cret : for with this secresy and qui●●nes the senses are more recollected , ●nd the soule more liuely and attent . ●f this we haue example in S. Anto●y , Ars●nius , Macarius , Pacomius ●nd other Saynts , in whose historie●●e read , that they betooke thēselues ●nto desert and solitary places , that 〈◊〉 they myght be the more retyred . And we see that our Lord him●elfe ( the Saint of all Saints ) did pra●tise the same ; for when he was to ●egin the preaching of his Ghospell , ●e retyred himselfe into the Desert , ●emayning fourty dayes and fourty ●ights in prayer : and other times he went very often to spend the night ●nto the mountaines and gardens , where retyring himselfe for the time , and leauing his Disciples , he set himselfe all alone to pray ; not for tha● his most sacred Humanity stood in any need of a retired place to pray in ( wherein nothing could be an impediment vnto him in that holy Exer●ise ) but only to shew and instruct 〈◊〉 what necessity we haue of a retired & quiet place to pray , with attention & recollection of mind . And certayne it is that if darknesse did not help much vnto recollection , Saint Antony the Abbot would not haue complayned of the Sunne , that when it did rise , it depriued him with his beames and brightnesse of the quiet of contemplation . And although it be true , that to make choice altogeather of a solitary life , is not fit for all , but rather for very few ; yet to seeke a solitary , retyred , and quiet place to conuerse alone for some dayes with God , and euery day for the ordinary time of Prayer ( whereof we now treate ) apper●aineth vnto euery one . But let vs put the case , that we cannot haue any retired place , nor any such opportuni●y as we speake of , yet were not this a sufficient cause 〈◊〉 say , that we could not , or had not 〈◊〉 such quiet place wherin to pray , 〈◊〉 hath beene sayed : for he that is de●●rous to pray , and to adore God pre●nt in euery place , may doe it in a●y place . For not only Adam in Pa●dise , but Ioseph in the prison , Iob ●pon the dunghill , Daniell among 〈◊〉 Lyons , and Ionas prayed and ●●lessed God in the Whales belly . And 〈◊〉 read of the holy Virgin S. Ag●es , ●●at the foule and vncleane place ●hereinto she was thrust , became ●nto her a house of Prayer . And if ●is be true , as indeed it is , it follow●●h that we may p●ay , honour , and ●rayse God in any place whatsoeuer . THE IIII. ADVERTISMENT . What tyme is best for mentall Prayer . NEXT after a retired and secret place , a conuenient and fit time is to be procured for Prayer : and the best time is ( as S. Bonauen●●re noteth ) after midnight till the ●reake of day : & out of all this time , we may choose the houre of medi●●tion , wherein the most easy is the first houre in the morning . To which effect it will be needful that we lead 〈◊〉 ordered life , going to bed at such 〈◊〉 houre , that hauing slept so much as 〈◊〉 necessary , we may rise in due tyme : for so we find that when God would visit his Saints & discouer vnto the● his sacred misteries , he vsed ordinarily to make choice of the night ; so h● did vnto Samuel disclosing vnto him meruailous secrets in the temple . And to the most glorious Virgin sending vnto her his embassage from heauen by his Angell . So to S. Ioseph , admonishing him to fly into Aegypt . And to the three Kings , aduising thē that they should not returne vnto Herod . These , and the like re●elation● Almighty God doth vse to reueale by night , as his Prophet sayth , which is an euident signe that this time is most apt for the conuersation with God & to contemplate celestial thinges , fo● then with the darkenesse and silence of the night , with the repose & quie● of all creatures , the mind is more re●ollect and attent . And so confe●●eth Dauid , that at midnight and in the morning he rose to pray , and to praise Almighty God : but notwithstanding ●hat this time be most conueniient for ●entall p●ayer , yet if then we cannot ●oe it , we may take any houre of the morning or euening ; and if in that ●lso we be hindered , then the neerer ●nto the morning or euening the bet●er , and so much more profitable ●ilbe our recollection : for the neerer ●he morning , the more our spirit●●aue vigour and force , the head i●●etter disposed , and the body refre●hed ; and in the euening , the refecti●n taken at noone doth less●●inder ▪ ●nd so we shall find our selues , more ●ble and ready to prav , and more apt 〈◊〉 endure and perseuere therin . THE V. ADVERTISMENT . Of the presence of God , helping to attention and reuerence in Prayer . HAVING chosen the time and place where we are to pray 〈◊〉 first of all we are to make the signe of the Crosse , and ioyning our hands togeather stand and pause for the space of a Pater Noster , then li●ting vp our hart , and the powers of our soule to heauen , ●e are to behold and as it were to place our selue● in the presence of the liuing God , being vndoubtedly there by Essence , Presence , and Povver : considering that we are not all alone , but before that gr●a● and infinite Maiesty of Almig●ty God , then , and there , looking vpon v● according as ●he great Prophet Elias did when he savd : our Lord liueth , the God of Israel , in whose sight I stand ▪ And heerewith quickning our fayth , let vs make to this our Lord and God ( three in person and one in essence , whome innumerable Angels doe adore ) a great and profound reuerence , bending before him the knees of our hart , and body vnto the ground , one , twice , and thrice , adoring and worshipping the three diuine persons , first the Father , then the Sonne , lastly the Holy ●host . And this humiliation wherwith ●e begin our Prayer , is not only to ●e exteriour and with the body , but ●lso interiour and with the mind , en●ring into our selues , and considering that we haue not any thing of our sel●es , eyther in Being , Substance , or ●alue , nor any thing but innumerable ●innes , for which we deserue euer●asting payne and torment . And this may be an effectuall meanes to pray well , for by this humiliation the iust become more iust , and the holy more ●oly . Wherof giue ●estimony Abra●am , Tobias , Daniel , and other Saints , of whome the holy Scripture ●elateth , that they began their praiers ●y humbling themselues ▪ And by this ●inners ob●a●ne mercy , and become ●uit ▪ Manasses Kind of Israel ( a great ●inner ) and the Publican in the Gos●ell , by humbling himself in his Pray●r , went thence iustified . And so shall we , ●ithout doubt , if we humble our selues in like manner , as we ought to do . THE VI. ADVERTISMENT How , and with what composition of body we ought to pray . THE composition of body , 〈◊〉 Prayer , is to be wa●ghed , an● vsed according to the health ▪ disposition , and forces thereof : no● kneeling if we be in good health an●●ble , now prostrate vpon the ground ▪ sometimes standing , especially 〈◊〉 drowsines do molest and trouble vs , sometimes sitting with humility , 〈◊〉 our indispositiō require it , yet so , that the humble manner of our sitting , declare the desire we haue not to rest , but to pray . For if the body should be in payne or torment , we canno● haue the repose and quiet of mind which is required for this holy exer●ise : although sometymes it wilb● good to mortify and punish the body therein also , not graunting all that it asketh : especially if thereby we ●●nde our selues remisse , negligent , ●nd distracted . We haue many examples in 〈◊〉 holy Scripture of the exteriour re●●rence which the holy Saints vsed in ●●ayer . Of that great seruant of God ●oyses it is sayd , that to pray vnto ●od in the mount Synai , he did pro●●ate himselfe vpon the ground . And 〈◊〉 Daniell , that he prayed bowing ●oth knees vnto the ground . This ●anner of reuerence did our Lord ●●sus Christ himselfe vse , in the long ●●ayer made vnto his eternal Father 〈◊〉 the garden , where kneeling downe 〈◊〉 prostrated himselfe vpon the gro●nd , and it is credible that he did the ●me other times , as when he ●ent 〈◊〉 pray in the mountaines . This example , the Apostles & ●ther holy Saints haue followed . And ●mongst the rest it is recorded of S. ●●mes the yonger , that through con●nuall kneeling both by day and ●ight , his knee● became as hard 〈◊〉 ●●ose of a camell : teaching vs there●y the great esteem we ought to ha●● 〈◊〉 exteriour reuerence in Prayer , a● thing singularly helping 〈◊〉 ●euotion , greatly glorifying God ▪ 〈…〉 meruailous edific●tion 〈…〉 Neighbours . Let vs therefore 〈◊〉 procure to glorify him , and edify 〈◊〉 Neighbour , when we pray . THE VII . ADVERTISMEN● How we ought to couuerse and spe●● with God in Prayer ▪ THE manner to conuerse 〈◊〉 Almighty God in mental Pra●er must be not with exteriou● but interiour wordes : not long , 〈◊〉 for all the time our P●ayer enduret● but briefe and in few words , acc●●ding as our Bl●ss●d Sauiour teache● 〈◊〉 in the Ghospell , saying : Whe● you pray speake not much . And S ▪ Augustine ●xpou●ding this place 〈◊〉 the Ghospell noteth , that it is 〈◊〉 thing to speake much , and discou●● with the vnderstanding , ●nd anoth●● thing to stay long in the act of lou● a●d affections of the Will Whe●fore the former is that which is to be a●●yded in Prayer , for that is 〈◊〉 to speake and prattle much : where● the busines or nature of Prayer , ●●●sisteth not in many words , 〈◊〉 〈◊〉 way to negotiate with Almigh●● God , to vse much Rhetorike , a ●●dance of discourse , and curious ●ceits , but rather by sighes , teares , 〈◊〉 compunction of hart : For although we say nothing with our lips , 〈◊〉 may cry neuertheles with our hart ●Moyses did ▪ vnto whom our Lord 〈◊〉 : Why cryest thou vnto me ? ●hereas the Holy man said not a 〈◊〉 , but only prayed with so great ●●our and efficacy in his hart , as 〈◊〉 had cryed out aloud vnto God. We therefore in this manner ●ght also to make our prayer and vnto Almighty God , and if per●●enture heerewith we find our 〈◊〉 distracted , being not able with 〈◊〉 discourse to prosecute our Prayer 〈◊〉 that quiet and repose we desire , 〈◊〉 rather find our selues assaul●ed 〈◊〉 diuers thoughts & distractions , ●illbe good to make vse of a re●dy which the R. Father M. Iohn ●●la giueth in one of his spirituall ●●stles , saying : That we m●st cast 〈◊〉 selues at the feet of Christ , being 〈◊〉 for the fault , and cause giuen of that distraction : And so compl●ning and lamenting in humble 〈◊〉 louing manner , we may say voc● these , or the like wordes . How is it possible , O my Go● that thou wilt permit , that I so 〈◊〉 creature , and so vile a worme , 〈◊〉 in presence of thee my Creaour 〈◊〉 Maker with so little reuerence , atte●tion and deuotion , and so much ●●stracted ! Do not permit so vnwor●● a thing , I beseech thee . Then 〈◊〉 to thy soule , and say vnto her : my soule reflect vpon thy selfe , 〈◊〉 what thou dost and with whom 〈◊〉 speakest . Consider , that perh●● this may be the last houre that th● hast to pray in , and that this may the last day of thy life . This done , let vs returne our prayer againe and interiour co●munication with God , as hath bee● said , and if neuertheles we can● cast off and be rid of these distract●●● as being p●rhaps the iust & deser●● chastizement of Almighty God , 〈◊〉 the great and manifold sinnes of 〈◊〉 life past , and present negligence may say vnto him . O my God , I accept with a 〈◊〉 good will , and do reioyce to 〈◊〉 from thy hands this Crosse of 〈◊〉 & drinesse , this distraction , ●●mfort , and spirituall solitude of 〈◊〉 thus forsaken of thee , and left 〈◊〉 selfe . And we may be assured 〈◊〉 patience and humility , and this ●ormity with the will of Almigh●●●od , to be a very good Prayer , more acceptable vnto his diuine ●esty , then the Prayer would be 〈◊〉 we desired to make : for sancti●●d holines of life doth not con●● hauing the gift of Prayer , but ●ing the will of Almighty God. 〈◊〉 if his diuine Maiesty do please ●●nduct vs by this way , yet eue●●ein we shall not faile to become 〈◊〉 and perfect , as well as in the o● THE VIII . ADVERTISMEN● With what force , and attention 〈◊〉 ought to pray . TO the end that our Prayer 〈◊〉 performed with recollection 〈◊〉 ●ttention , it importeth 〈◊〉 much , not to take it in hand as a b● sinesse of little , or small moment , ●●rashly but aduisedly , not sleepily 〈◊〉 drowsily , no● with a slow and 〈◊〉 ●art , but with a liuely , attent , 〈◊〉 vndaunted courage : for otherwise 〈◊〉 should not be void of fault , & mig● iustly feare the malediction and 〈◊〉 of the prophet Ieremy , who saith Cursed be he that doth the worke● our Lord fr●udulen●ly . And it is m● nifest that this worke of God me●tioned by the Prophet , is Prayer . Neither yet is such and so 〈◊〉 attention and force to be vsed 〈◊〉 prayer , as if by force of armes ( as 〈◊〉 may say ) we would seeme to get 〈◊〉 conserue attention and deuotion : 〈◊〉 so in lieu of pleasing & sweet milk● we should wring our bloud , as 〈◊〉 ●●●edome of God signifieth in th●●uerbes ▪ And so this labour and 〈◊〉 would serue to no other end ▪ 〈◊〉 to breake and weary the head , 〈◊〉 ouerthrow our health : causing 〈◊〉 a certaine feare and horrour of 〈◊〉 holy Exercise , the which also we 〈◊〉 then be forced to intermit and 〈◊〉 off in the mid-way , for want of ●ces to continue , as they vse to b●●nting vnto the wa●-faring man , ●en ●e maketh ouermuch hast 〈…〉 beginning of his iourney . Wherefore to eschew these two ●●remes , such a moderation is to be ●ed , that neyther by ouermuch stri●g for attention the head be weari● , nor yet by ouermuch carelesnesse 〈◊〉 negligen●● our thoughts be per●itted to wander without restraint : 〈◊〉 one of the things which are wont trouble and hinder vs very much Prayer , are these importunate and ●seasonable thought● which occurre well through our owne frailty , as ●o by the suggestion , subtility , and ●alice of the Diuell , labouring to ●nder our praiers and attention . Wherefore the remedies which 〈◊〉 are to vse for the ouercōming of 〈◊〉 with the grace of God , may be the 〈◊〉 that follow . First , not to behold , regar●●● search into , or fight against euery 〈◊〉 of them in particuler , but rather tu●ning our mind from them , to 〈◊〉 them away , yea and making no a●count of them , to prosecute and 〈◊〉 on without stay in our meditation 〈◊〉 ready begun . The second and most principa● remedy , must be the true loue of Almighty God , for therby is obtaine● a sweet repose , and deuout attentio● in praier : Hereby with ease 〈◊〉 vaine and fruitlesse thoughts are expelled and banished out of the mind both in , and out of Prayer : For 〈◊〉 Truth it selfe saith , Where thy treasure is , there is thy hart also ; that 〈◊〉 to say , whersoeuer our loue and affection is , and the thing we much esteeme , there is our thought : so experience it selfe teacheth , that whatsoeuer we loue or desire much , tha● we continually thinke on without labour or difficulty : yea and without 〈◊〉 endeuour of ours , euen of them●●lues our thoughts will euer be run●●ng vpon that which our hart loueth 〈◊〉 desireth . Let vs procure therfore , with 〈◊〉 our endeauour , to increase & goe ●●rward in the loue of God ; for by 〈◊〉 much the more we shall loue ●im , so much the more easily shall 〈◊〉 thinke of him , and without la●●●ar or difficulty be vnited with him . 〈◊〉 thus with a quiet & sweet repose 〈◊〉 may find our desired attention & ●●euotion in Prayer . THE IX . ADVERTISMENT . ●ow in Prayer we are to passe from one point to another . VVHEN Almighty God shal mooue our Will with any affection , through the ●●●sideration of any one point in that ●●nistery wheron we meditate , we are ●●ot to passe vnto another , but therin 〈◊〉 we can , to spend the vvhole houre 〈◊〉 time of our Pra●er , and so interrupting the discourse of our Vnder●standing , it is good to make a paus●● and stay in some affection and desire● of the Will , vntill we haue satisfied our selfe therin , and imprinted it very well in our mind , because for the spending of an houre or more in Prayer , many pointes are not necessary , nor variety of discourses and considerations : neither is it needfull by and by to passe from one consideration to another , or from one point to another ; but finding one which of it selfe affoardeth sufficient matter to worke vpon , abide sometime therin , weighing and pondering it with leasure & attention , vntill our will be moued to some affection of moment , or admiration of such or such a benefit , or with some speciall desire of seruing our Lord , who hath laboured so much to bestow that benefit vpon vs. And vpon this we are to insist , as long as it shall endure , though it be the whole time of our Praier . This is a very important aduise , and for such is left by our B. F. Ignatius in his booke of Exercises , where 〈◊〉 sayth : That hauing found the ●●●ling and deuotion we desire , we 〈◊〉 to rest and stay there , without an●●●ety or care to passe any further , 〈◊〉 we be satisfied . For this is the end ●hich we pretend and ayme at ; this 〈◊〉 fruit we are to reap therein ; and ●hall● this is the marke and scope , ●herunto we are to direct all the me●tations , considerations , & discourses 〈◊〉 our Vnderstanding . Neyther is it necessary that be●●use we haue prouided two or three ●oints , therfore all must needs be run ●her in our Meditation : for the nū●●er & variety of points are set downe ●ast matter of discourse be wanting , ●nd that if we should be dry and litle ●●oued with the consideration of a●y one point or mistery wherein we ●editate , we may passe to another . And if , notwithstanding this , it ●●ance that we find our Will not to 〈◊〉 moued , all the time being spent ●ith passing from one consideration 〈◊〉 another , let vs not therefore afflict ●nd disquiet our selues : seeing the will of Almighty God heerin is fulfilled , which is the principall end we are to pretend in Praier , and not ou● owne gust and consolation . THE X. ADVERTISMENT . How profitable a thing it is to repeate one and the selfe same thing once , or oftener . IT is a matter of speciall moment , in the consideration of the diuine mysteries which in this booke we haue briefly set downe , not to passe ouer any of them in hast or sleightly , as hath beene said , but by leasure , staying in one & the same point , therby to ponder it throughly . For one Mistery thus well considered , will profit vs more then many superficially passed ouer . Of this our Lord and Sauiour Iesus hath giuen vs example , who in his Praier in the garden , taught this manner of Prayer and perseuerance in one , and the same thing . For not content to haue prayed once vnto his Eternall Father , he repeateth the ●●me the second , and third tyme : ●●ea and the holy Euangelist addeth ●●at towards the end , longer then be●●re . And for this , our B. F. S. Ignatius 〈◊〉 his Booke of Spirituall Exercises , ●oth make so great account of the re●etitions , which after euery Exer●●se once , or twice he ordaineth to be ●ade ; for that which at the first is ●ot found , may be afterwards found ●y repetition of the same . And so our ●ord himselfe affirmeth : He that see●eth findeth , and to him that knoc●eth , it shal be opened . So it hapned ●nto that woman of Chanaan , who ●or her perseuerance in renewing oft ●er petition vnto our Sauiour , ob●ained of his Diuine Maiesty the de●●red health for her daughter . So also 〈◊〉 will happen with vs in Praier , that ●eturning thereunto once , or more ●ften if need require , and for seuerall ●ayes renewing and perseuering in ●he same consideration , we come to ●iscouer more_vnknown grounds or 〈◊〉 to say better ) more heauenly miste●ies not knowne to vs before . Much like as entring into a darke chamber at the beginning we see little or nothing , but staying there a while w●● come to see that , which we could not see before . THE XI . ADVERTISMENT . How we are to begin our Prayer . This is ( generally speaking of all those who giue thēselues to the practise of this holy Exercise ) that in the beginning and entrance therof they alwayes make for the space of an Aue MARIA , the Praier commonly called Preparatory , which is as it were a preparatiō to begin Prayer , saying thus : I beseech thee O Lord , to direct this houre , or time of Praier , to thy greater glory ; bestowing vpon me such plenty of thy grace , as shall be necessary to performe it : and I humbly offer vp vnto thy Diuine Maiesty whatsoeue● I shall thinke , say , or do , according to thy holy will , and as it shal be most pleasing vnto thee . THE XII . ADVERTISMENT . How the Powers of our Soule are to be exercised in Prayer . MENTALL Prayer , whereof heere we treate , is the worke of the three Povvers of the ●oule : to wit , of the Memory , Vn●erstanding , and Will. Noting by ●he way , that in euery Mistery ▪ and point we take in hand , of all the Me●itations of the books following , we ●re to exercise these three powers in Prayer , in manner following . First with the Memory , we ●re to call to mind Almighty God our Lord , with whome we speake , set●ing before our eyes the point or Mistery on which we are to medi●ate , belieuing with a liuely faith the ●ruth thereof . Secondly with the Vnderstan●ing , we are to discourse and consi●er those things which best may help 〈◊〉 moue the Will , pondering and as 〈◊〉 were chewing them againe and a●aine by leasure , to the end we may find our selues moued with the vertue and fruite included therein . For that which is not well chewed , is neither bitter nor sweet : and so ney ther Sinne , nor Death , nor Iudgment , nor Hell it selfe , is bitter or loathsome vnto the sinner , because he doth not ruminate and chew these things , but swalloweth them whole , running them ouer rashly , without any mature consideration at all , and little to his profit . Hence it is also , that we take no gust , nor haue any feeling in the Misteries of the Incarnation , Passion , & Resurrection of Christ : because we doe not throughly ruminate & chew them . Let vs therefore bruize and chew with our Vnderstanding this graine of mustard seed , searching out the precious & diuine vertue which therein is hidden , that is to say , within this holy and diuine Mistery : and we shall see by experience that it doth not only heat and bite vs , but also prouoke and cause in vs teares of deuotion . Thirdly , with the Will , we are ●o draw out of that consideration ●undry affections , some belonging to ●ur selues , and others to Almighty God : for example , Detestation of our ●elus in regard of our offences against God , Sorrow for our sinnes , the Loue ●f God and his diuine Precepts , the ●iuing of thanks for benefits and fa●ours receaued , Desires of true and ●olide vertues , & of imitating Christ ●esus our Lord in those which he ex●rcised in his most holy life : to wit , ●n Charity , Mercy , Humility , Pati●nce , Meeknes , and Pouerty , and so ●n all the rest : Neglect & Contempt ●f all that the world esteemeth and ●oueth , seeing the small account this ●ur highest Lord made of them in his ●ife and death : great longing and fer●ent desires to suffer , and shed our ●loud for his diuine honour , ponde●ing with attention and leasure in e●ery Mistery , some one of these ver●ues , vntill we imprint and settle in ●ur Will an earnest desire to obtaine 〈◊〉 . And these be the acts which we ●re to exercise with the power of our Will , in the consideration of the life & Passiō of Iesus Christ our Sauiour , therby to come to the true imitation of his most perfect vertues . And this third of our Will is the principall , & that wherin we ought to make most stay , as a thing whereof most reckoning is to be made in Prayer ; this being alwaies in our power to perform , how dry soeuer wee be , or full of desolation . All these , and the like affections and desires of true and solid vertues , we must put in practise , so that we may profit our selues in some of them by one Meditation , and in some by another , according as the matter of Meditation shall require . THE XIII . ADVERTISMENT . The fruit which is to be gathered out of Prayer . IT is a thing of speciall moment , and which maketh much to the purpose , that before we begin our Prayer , we forsee & know the fruit which we ought to gather thereof . For it is to be presupposed , that we ●o to seeke remedy for our spirituall ●ecessities , to obtaine victory of our ●assions , and peruerse inclinations , 〈◊〉 procure sorrow for our sinnes , to ●●ote out vices , to plant vertues , to ●●bdue all difficulties which may oc●urre in the way of vertue , weighing ●●rst with our selues : and very seriou●●y , what is the greatest spirituall ne●essity we haue , what is that which ●indereth most our progresse in ver●●e , and that which assaulteth most ●ur soule . And this is that we ought ●articulerly to forethinke , & haue in ●readinesse , therein to insist , and to ●btaine that our desire in Praier . ●s if we find our selues to want the ●ertue of patience , thither to direct ●ur considerations , for the attayning ●f a true desire to suffer and endure ●r the loue of God thinges painfull , ●nd contray to our liking . If our ●hiefest want be Charity , then to ●ake firme purposes , to shew our ●●lues affable , courteous , and sweet ●nto our neighbours , not to contri●ate , or do them any harme , but ra●her all the good we can &c. For it were a great folly & deceit for one when he goeth to prav , to lay hand vpon that which first offereth it selfe , and not that whereof he hath most need . For we see the sicke person going to the Apothecaries shop , doth not so , but maketh choice of that which is most to the purpose for the curing of his infirmity . So we see that blind man in the Ghospell to haue done , who went to our Sauiour , crying and beseeching him to haue mercy on him , whome when our Lord asked , what he would haue him to do vnto him , he forhwith represented vnto him his greatest necessity , and that wherin he receaued most affliction , which was the want of sight , and of this therfore he craueth remedy . So that we see , he did not demannd any other●thing , whereof he had also need . for he did not say , Lord , Bestow a garment on me , for I am poore : giue me necessaries to maintaine me for I am in need : these thinges he did nor beg , but all the rest omitted , he imploreth remedy for his greatest necessity . After this manner we see the holy Prophet Dauid to haue done , for he directed his Prayers to obtaine that which he desired , and had most ●eed off , and so he sayth in one of his ●psalmes : One thing I haue asked of our Lord , this will I seeke for , and procure vntill I obtaine it . Euen so we ought to doe in our Praiers to Almighty God , insisting & perseuering therin vntill we obtaine . And hauing once preuayled against that vice , pas●ion , or bad inclinatiō which did most ●fflict and molest vs , then are we to ●all in hand with another , & thus in ●ime we shall subdue and cut off the ●eads of them all with the sharpe & ●iercing sword of Prayer . But heere it seemeth vnto me ●hat some will doubt and say : How is ●t possible for me to apply this point of Prayer , & mistery which I medi●ate , and wherin the charity of Christ ●nd his loue towardes me doth most ●ppeare , and wherein his greatnesse ●nd goodnesse is most apparent , to ●he necessity I haue of humility , pati●nce , purity , and other vertues : And how ( when thinking on the glorious misteries of Christ ) can I haue sorrow for my sinnes , and in his dolorous and painefull passage , ioy , and spirituall contentment ? Wherto I answer two thinges : the first , that it cannot be denied , but that some Mysteries are more to the purpose then others , to gather the fruit of some vertues more then they be for others . Let vs put an example : In the birth of the child Iesus , who doubteth but that the humility & pouerty which Christ there did practise and experience in his owne persō , do shine most bright , and are most eminent in that mistery . In the crowning with thornes , the contempt of worldly honour . In the whipping at the piller , the mortification of the flesh : and in the mystery of the Crosse , the humility , patience , and obedience which Christ exercised , suffering himselfe to be nayled thereunto . The second thing is , and that of much importance to be knowne , that vpon whatsoeuer point or mystery we meditate , we may apply it to ●he vertues we haue most need of , & 〈◊〉 most for our purpose ; for that the ●onsideration of euery one of them is 〈◊〉 certaine diuine Manna , which tast●th to euery one according to his de●ire . If we will that it tast of humility , ●hen of humility the consideration of ●innes , of hell , & of death will sauour ●nd tast . If of patience , and the loue ●f God , hereof the Passion and Re●ection of Christ will tast , being euery where full of motiues for the one , 〈◊〉 incitements to the other . If of po●●erty and mortification of the flesh , ●nd so of all the rest , the most holy ●fe of our Lord Iesus will affoard vs ●atter for our spirituall gust in ech ●ne abundantly . But let vs see the ●ractise of this , declaring it by some ●ew examples . Put the case we meditate vpon ●ome part of the Passion , and Paines ●f our Sauiour , & would draw ther●ut desire and affection of ioy and ●pirituall gladnes : Consider to this ●nd , and reflect vpon the exceeding ●reat glory and praise which through ●●ese paines and ignominies did arise vnto God both in heauen and earth , and the infinite good of grace and glory which by meanes of the sufferings and labours of Christ , were purchased for mankind ; and heerat we may reioice , therein fulfilling the counsayle of the Apostle : Reioice in our Lord alwaies . If we meditate vpon the glorious Resurrection of Christ our Lord , and desire to haue sorrovv for our sinnes ; Consider that this our Lord doth therefore rise againe , to bestow on vs the life of grace , deliuering vs from the death of sinne ; and by the beauty of the glorious life which he promiseth in this spirituall Resurrection , we may gather the lothsomnesse and deformity of the death of sinne , from which , by his death , he deliuered vs. And thus we may mooue our selues to abhor and detest a thing so vgly as sinne is , and to loue and imbrace the beauty & seemlinesse of grace . If meditating on the Ascension of our Sau●our , we desire to reape the fruit of patience , let vs see how well 〈◊〉 eternall Father rewarded his most 〈◊〉 Sonne , for the paynes he suffered 〈◊〉 his loue , that we may like wise ●●ue patience in ours . Finally , if thinking vpon the ●●ost holy lyfe of Christ , we would be ●●ued to the contempt of the world : ●hold the little reckoning he made the honours and vaine estimation ●●●erof , & that the glory which ought be esteemed , is the Eternall , which ●●●rist our Lord hath and doth com●unicate vnto his . But now , all this supposed ●●ich hath bin said , that which here●●maketh most for our purpose , is , 〈◊〉 light and direction of the holy ●●ost , who in what mystery soeuer 〈◊〉 shall meditate , will best suggest 〈◊〉 graunt vnto vs the feeling of the ●●rtue we most pretend , and which it ●●houeth vs most to seeke for , and 〈◊〉 obtaine at his holy hands . THE XIIII . ADVERTISMENT ▪ Of Iaculatory Prayers to be made 〈◊〉 in , and out of Meditation . IT is a very good remedy to exe●●cise and stir vp the soule that pray●eth , as well in time of distractio●● and dri●esse in meditation , as to co●serue deuotion in the rest of th● day , to walke alwaies as in the presence of Almighty God , and no less● for such as haue not health to pray 〈◊〉 medi●ate , to vse some short paye●● or iaculatory aspiratiōs , which are 〈◊〉 if one should cast a dart or shoot 〈◊〉 arrow of seruent affection vnto he●●uen , crauing of Almighty God 〈◊〉 few words his diuine loue , his gra●● or some vertue whereof he standet● most in need : & as it were represe●ting and laying before his maiesty his owne weaknesse , asking humbl● remedy therof , or victory ouer som●● vice , from which he most desireth 〈◊〉 be freed . The practise of these sho●● prayers , is as solloweth . ● my God , that I could alwayes ●e thee ! ● that I could perfectly obey thee ! ● that I could alvvaies serue thee ! ● that I neuer had offended thee ! ●●at I could see my self free from 〈◊〉 , or that imperfection ! ● that I could obtaine this or that ●●●ellent vertue ! Giue me o Lord , purity of soule , ●●●nility of hart , pouerty of spirit . Pardon my sinnes , O my Rede●●● , for they are many , and haue 〈◊〉 on me . ● King of heauen , and beauty of ●●gels , hovv late is it that I come to ●●vvthee . O Lord that I knew thee & knevv 〈◊〉 selfe ! ●ermit not , o Lord , that euer I be ●rated from thee . Graunt me , O my Strengh , my 〈◊〉 , my spouse , that I may entierly 〈◊〉 thee . Giue me , O Lord , grace alvvaies ●erseuere in vertue & to do vvor●●● pennance for my sinnes . This manner of Prayer is briefe and easy for all , and from whence gathered much spirituall profit bei●● done with affection , and deuotio● as holy King Dauid did , who ha●● left the same written , & iterated ●●ny times in his Psalmes . Of this example , those holy Mo●●kes of Aegypt made their benefit , whome S. Basil and Cassian affir● that wilest they laboured with th● handes , they did also pray most 〈◊〉 of the day . Wherefore if we also 〈◊〉 accustome our selues to this holy ●●●●rcise , we shall performe that con●●nuall Prayer , which our Sauiour● quireth in the Ghospell , where sayth by Saint Luke : It be houeth alwaies to pray , and not to be wea●● For what better Prayer may there then to be always desiring the grea● honour of Almighty God , and 〈◊〉 waies conforming our Will with will , hauing no other will nor nill● the will or nill of Almighty God. 〈◊〉 is ( as Saint Paul sayth ) to begin to Cittizens of the Saints , and the ●●mesticall people of God. This is 〈◊〉 be as were those happy men who● ● . Iohn did see , and sayth of them : ●hey had the name of God written 〈◊〉 their forehead , which is the conti●ual memory & presence of God. For ●●eir cōuersation now is not in earth ●ut in heauen . And to the end that 〈◊〉 also , may be so , and in such mea●●re as in this life we can performe , 〈◊〉 vs make vse of these Iaculatory ●rayers , and aspirations , in our me●●tations , and in other times of the 〈◊〉 , yea and in the middest of our ●●cupations and busines . Neither is it to be vnderstood , ●●at all those before set downe are 〈◊〉 to be vsed , but whatsoeuer o●ers like vnto them , yea & such are ●ont to be better & of more efficacy , ●hich moued by God we conceiue 〈◊〉 frame by our selues , although ●●th wordes lesse proper , and not so ●ell ordered . And be assured that by ●is compendious and short way . ●●th easy and profitable , in time we ●ay attaine vnto great sanctity of 〈◊〉 . THE XV. ADVERTISMENT ▪ Of the speach , or Colloquy which is 〈◊〉 be made at the end of Prayer . THE Holy Ghost saith in th● Booke of Ecclesiastes , that th● end of Prayer is better th●● the beginning . And the reason is , fo● that then the hart is supposed to 〈◊〉 inflamed with meditation , and 〈◊〉 soule mooued , taught , and eleuate with the light , & heauenly wisdom communicated vnto her by God 〈◊〉 Prayer ; so as then is the proper tim● of Colloquy to speake and conue●● familiarly with God , & the time al●● of petition , & request of that what 〈◊〉 desire . And the sayd Colloquies 〈◊〉 to be made according to the matt●● which then we haue meditated , spe●●● king some times mentally , sometim● vocally , with the eternall Father , 〈◊〉 with his most holy Sonne Iesus . For example , If the matter of meditation hath beene ioyfu● let vs reioyce with the eternal Fath●● giuing him thankes for that by 〈◊〉 ●eanes and merits of such a Sonne ●e hath communicated vnto vs such ●aces , fauours , & benefits . If it be 〈◊〉 the pains & troubles of the Sonne 〈◊〉 Almighty God , we ought to grieue 〈◊〉 haue Compassion , because he 〈◊〉 sustayned such and so great affli●ions for so vile and base creatures 〈◊〉 we are . And after this manner con●rmably vnto the matter , the sayd ●●each or Colloquy is to be made , & ●ere with conclude our Prayer for ●at tyme. This is likewise the time to aske not ●nly for our selues but for others also 〈◊〉 whom we haue obligation , whose 〈◊〉 , health , and saluation we desire , ●eseeching our Lord , to graunt them is grace and loue , that th●y may liue ●●nd dye therein . This is the time to ●ke for the peace , increase , and con●ruation of the Church , and for ●●ose which be in mortall sinne , that God will please to haue mercy on ●●em , & bring them to a better state . ●inally this is the time to commend into Almighty God all those which ●●emember vs , and haue commended themselues vnto our Prayers . THE XVII . ADVERTISMENT . Of the care in obseruing these Aduertisments , and of the purity of conscience requisite for Prayer . HE that beginneth to vse mentall Prayer , ought not to afflict● and discomfort himselfe in respect that the Aduertisments and Rul● we haue heere prescribed for the better practising of mentall Prayer be so many & diuers : for it is cleare that as the soule entring into the body , of it selfe is sufficient to informe , animate , and quicken all the members , exercising therin all the offices & functions of life , notwithstanding they be many and sundry : euen so the grace of the Holy Ghost entring into a soule , is alone sufficient to make it performe all the offices of 〈◊〉 spirituall life . For by Prayer , out Vnderstanding is illuminated ; Praier instructeth and teacheth vs whatsoeuer we haue to doe . Prayer moueth the will , with all the interiour facultyes which depend thereon : Praier ●●ally doth facilitate and make easy ●hatsoeuer difficulties doe , or may ●●cure in this holy Exercise , making 〈◊〉 way so plaine and easy , that we ●eed not feare them . But if perchance it should hap●en , that setting our selues to Praier 〈◊〉 forget to obserue this order , or ●●isse in some of these Aduises , and ●●●les . As for example , if we forget to ●ake in the beginning those three ●umiliations aforesayd , or to make 〈◊〉 Preparatory Prayer , and to put ●ur selues in presence of God &c. ●●t vs not therfore trouble and dis●uiet our selues , for our intentions &c ●ndeauour only was , and is , to teach ●uery one that which is best & most ●rofitable : which supposed , albeit ●e sometimes misse in one thing or o●her , we do not therefore loose the ●●uit of our Prayer : for the infinite ●oodnes and liberality of God is not ●yed to these rules , neither will he ●herefore omit to visit vs with his di●ine grace . And wheras one of the thinges which is chiefly required in Prayer , is the purity of Conscience , wherof Almighty God speaking by S. Matthew sayd : Blessed are the cleane of hart , for they shall see God. Therefore is it certaine , that how much the more any shall purify , and cleanse themselues , so much the more they shall see and enioy him . And because this purity of Conscience is by no other way better gotten , and preserued , then by the dayly examination of the same , togeather with the act of of contrition : I haue thought good to set downe in this place the manner of performing it euery night for the space of a quarter of an houre before we go to rest : and this done we are to prepare our selues for the meditation of the day following , by reading the point , or points of the Exercise . THE EXAMEN OF our Conscience . THE examen of our Conscience that it may be done well , must cōsist in the fiue points following heere briefly declared . The first 〈◊〉 , to giue thankes vnto Almighty ●od for the benefits receaued at his ●ost liberall hand ; to wit , for that he ●ath created , redeemed , and conser●ed vs , and hath made vs Christians : ●nd chiefly for those which he hath ●one vnto vs in particuler , for which 〈◊〉 owe vnto such a most liberall ●ord speciall gratitiude . The second is , to aske of his di●●ne Maiesty light & grace , to know 〈◊〉 amend the faults committed a●inst him that day . The third is , to bethinke our ●●●ues , & diligently to examine from ●●ure to houre , since the morning 〈◊〉 did rise , vntill that present tyme , 〈◊〉 our thoughts , wordes , and deeds , ●hat we haue done , spoken , or hath ●●●ssed in our mind . The fourth is , to render harty ●ankes vnto God our Lord for all 〈◊〉 good which we shall perceiue to ●ue done , not attributing vnto our ●●●ues ( being so bad as we are ) any ●●od thing of those which we haue one , but vnto God who moued vs to do them . The fifth and last is , to be sory with all our hart for the offences we shall discouer in our selues , committed against so good a Lord , crauing pardon for them . And so finally ( firmely proposing through the assistance of his diuine grace to amēd ) let vs repeate this Act of Contrition to obtaine pardon for our sinnes . O my Lord Iesus Christ , true Go● and Man , my Creatour and Redeemer , thou being whome thou art , & for that I loue thee aboue all things ; I am sory with all my hart that I haue offended thee . And heere I firmely purpose neuer to sinne any more , & to auoid all occasions of offending thee : as also purpose to confesse and fulfill the pennance enioyned m● for the same . And in satisfaction ther● of , I offer vp vnto thee thine own● sacred Passion , the merits of thy 〈◊〉 Mother the Virgin Mary , & of all th● Saints , and all my workes , labours and paines , yea and my whole life ▪ And I trust in thy infinite goodnes 〈◊〉 mercy , that by the merits of thy mo●● ●recious Bloud and Passion , thou ●ilt forgiue me all my sinnes , and ●estow vpon me such plenty of thy ●race , as there with I may be able to ●●ead a holy life , and perfectly to serue ●hee vnto the end . Thus we are to make our Exa●en with all care and diligence euery ●ight ; the good and manifold fruits ●hereof are such and so admirable , ●●at they cannot be worthily decla●ed . For by this Examen we cut off ●ll culpable ignorance , and free our ●elues from hidden sins which thence ●o arise , and do that which is in vs ●o know the truth , the which Al●●igty God doth also the rather dis●lose vnto vs. By this Examen we ●ulfill those Commandements and Counsels of Christ , so earnestly and ●ften repeated by him in the Ghospel ●aying : Watch and pray , because you ●now not the day and houre of your ●●eath , nor of your iudgment . Be you ●eady , for that , vvhat houre you ●hinke not , the Sonne of man will ●ome to call you vnto his diuine ●udgement . By this Examen we keep watch ouer our selues , escaping the danger and obligation of sinnes past , freeing our selues from those to come . By this we prepare our soule and conscience for death , though euen that night it should ouertake vs , & catch vs at vnawares ( a thing very possible and perhaps to befall vs ) as it hath happened vnto many others . And it may happen that one dying on a suddaine , if he had not examined himselfe well , he had been lost and condemned for euer , wheras hauing examined himselfe with contrition and sorrow for his sinnes , he is saued eternally . That heerby we may see how much a diligent care importeth in this busines , and withall the great domage which may befall vs , if we neglect to do it euery day . ●HE FIRST BOOKE OF MEDITATIONS ●hich appertaine vnto the Purgatiue Way . THE PREAMBLE , concerning the three wayes , Purgatiue , Illuminatiue , and Vnitiue . BEing now tyme to begin to set down in this first Booke the Meditations , and Points , which belong to the ●urgatiue Way , it will not be from ●ur purpose , before we declare in ●articuler what the way Purgatiue is , 〈◊〉 say somewhat in generall ( for more ●●rspicuity and clearnes sake ) of the three Waies : which done I will tre●● in the three bookes following of euery one seuerally . I say therfore , that as by sinn● ( according as the Prophet I say faith man is deuided & straieth from God , who is his true way and last end ; s● as the meanes which he is to vse to reunite himselfe vnto him , is called a Path , or Way : and the returning againe , to Mooue , and to Walke . And euen as in euery motion which is made from one place to another , there be three thinges : first , The Towne and place from whence the traueller departeth . Secondly , the place whither he goeth . And thirdly the Motion it selfe from one place to another : Euen so , in the Motion whereby a Soule , separated from Almighty God , reuniteth it selfe with him againe , we may consider thre● other things alike . First the extreme from vvhence it parteth , which i● sinne , and the euill state which therin it had . Secondly the place whither it tendeth , to wit God , to reunite it selfe vnto him . And thirdly 〈◊〉 passage frō the one 〈◊〉 the other , ●o wit , the space which is betweene ●●ese two extremes , which is neces●ry for the attaining of the designed ●nd : and this is , that the Vnderstā●ing be illuminated in the knowledg ●f that good , which is to loue , and ●herwith it is to be vnited . And as the way-faring man ●●●rst is to leaue the place where he ●as , and then to continue going till ●e come to the end of his iourney ●hich he pretended : so in this spiri●●all voyage , the first pace or step , & ●●●rst part of the way , is to get out of 〈◊〉 sinnes in which he was intangled , ●hereby to come to Almighty God. ●or it he would goe forward in the ●ayes , Illuminatiue & Vnitiue , that 〈◊〉 , to the height of Contemplation , ●nd diuine Perfection , not passing ●●rst by the Purgatiue way , exerci●●ng himselfe in rooting out vices and ●ad inclinations , it were to go and ●●roceed without any foundation or ●round at all ; and so should he al●ayes remaine imperfect , as a schol●er that would passe to higher studies , not hauing grounded himselfe sufficiently in the lower schooles , and mount vp vnto the last , not hauing passed the first degree . The way therfore to obtaine this good , must be by going first the Purgatiue Way ; which may be declared as followeth . THE PVRGATIVE WAY . VVe call that the Purgatiue Way , which doth purge and purify our soule and conscience from vices & sinnes , and doth replenish and fill the same with that purity and cleanes , which is necessary to enter into the celestiall Ierusalem , whither ( as S. Iohn saith ) no polluted thing shall enter . But who through his manifold sinnes and abhominations , shall find himselfe polluted and defiled , must know , that the only meanes to wash and cleanse himselfe from the same heere in this life , is duely to consider them , and with abundance of teares to be sory for them , togeather with the remēbrāce of the good he hath lost , which is God himselfe , and the present euill ●hich he suffereth . Also the consi●●ration of Death , Iudgement , and ●ell : for these and such like conside●●tions , are included in this first pas●●ge , or Purgatiue Way , which ap●●rtaine to beginners , & in which so ●uch time is to be spēt by euery one 〈◊〉 particuler as shall seeme necessary 〈◊〉 him , to walke this way with ●●rity & fruit : seing that some haue ●ore sinnes , and a more soft , and ●●der hart and conscience , then o●●ers . Wherefore I remit the yong ●●ginner ( to the end he go not astray ) ●his prudent and discreet spirituall ●●her , to direct , guide , and instruct 〈◊〉 in euery thing , according as the ●urse of his life hath beene more or 〈◊〉 disordered . For it were no discre●●●n , to detaine one in the exercise of 〈◊〉 Purgatiue Way , longer time thē●●necessary , which of it owne na●●●e doth cause in the soule seruile ●●re , that hindereth the perfection . Charity , and vnto which Charity 〈◊〉 ought to endeauour to attaine , in 〈◊〉 course of a spirituall life : because ( as S. Iohn sayth ) perfect charity expelleth feare . Wherefore it seemeth conuenient and reasonable , that hauing spent in these laudable and holy exercises sifteene or twenty dayes , we proceed to the Illuminatiue and Vnitiue wayes ; out of which likewise , motions of Sorrow , Feare and Humility may be gathered as out of the Purgatiue . For certaine it is , that one wil be grieued more that he hath offended Christ our Lord , considering his excellent vertues of Humility , Patience , Charity and the like then if he should consider his own● sinnes , Death , Iudgment , and Hell. And albeit these consideration● be more proper to those who desir● of new to conuert themselues to Almighty God , or be but beginners i● vertue : yet reason it is , that the iu●● also to purify themselues the 〈◊〉 from the sinnes present , & withall to make surer the pardon of those whic● be past , do now & then ( as for exāpl● once euery yeare ) refresh and rene● the memory of these Meditations following the counsaile which Ec●●●siasticus doth giue vs , saying : Be 〈◊〉 hindred to pray alwaies , and are not to be iustified euen vnto ●ath . And our Sauiour saith : He ●●at is iust , let him be iustified yet , 〈◊〉 let the holy be sanctified yet , in●●easing daily in purity of conscience , 〈◊〉 in sanctity of life . The Meditations following of ●●e Purgatiue Way will giue a good ●●ginning to this enterprise , in which 〈◊〉 haue thought good and expedient 〈◊〉 follow the counsaile & opinion of Gregory , and other Saints , who 〈◊〉 , that the firme and true founda●●●n of a spirituall building , is the ●●owledge of our selues ; and they ●oue it very well : for if one doe not ●●st practise himselfe in the conside●●tion and knowledge of his owne ●●●isery and weakenesse , he shall re●aine ignorant and blind , and not ●ow how to aske in Prayer that ●hich is conuenient for him . Wher●●●re I will beginne the Meditations 〈◊〉 this first Booke with this conside●●●ion , which shal be the fundamen●●ll stone of all this spirituall building wheron the rest must stand . The points and considerations whereof , haue gathered out of diuers placese 〈◊〉 the holy Scripture and Saints , an● for such they are to be estemeed an● practised . And because we all aspi●● vnto vertue and holines of life , it 〈◊〉 expedient , that we also imitate an● follow thē this way which they ha●● shewed vs. THE I. MEDITATION . Of the Knowledge of our selues . THE Preparatory Prayer pr●supposed ( whereof we treat●● in the eleuenth Aduertisment two thinges are to be done in eu●● Meditation contained in this Man●● all , to wit , First the Composition place : Secondly the Petition , whi●● must be alwaies conformable to 〈◊〉 matter of the Meditation , as in 〈◊〉 and the rest of this first Booke is said ▪ Composition of the place . THE Composition of the place h● shal be , to behold & consider 〈◊〉 〈◊〉 eyes of the soule , that the whole ●●mpasse of the earth , in comparison 〈◊〉 the heauens & the gratnes therof , as it were a point or graine of sand : ●hich being so , what shalt thou then 〈◊〉 before thy God , Creatour of the 〈◊〉 heauen and earth , in whose pre●●●ce thou art lesse then nothing ? The Petition . THE Petitiō shal be to aske of our Lord God that he communiate vnto thee his diuine light , there●● to know thy owne basenes & mi●●y , & knowing it , to humble thy ●●●fe , & in humility to serue & adore 〈◊〉 as thy Lord and God : this done ●●●gin thy Meditation as followeth . THE 1. POINT . TO consider the matter whereof 〈◊〉 thy body was composed & made , 〈◊〉 thou shalt find that it was not fra●●ed either of the heauens , or of cri●●all , neither of the supreme element 〈◊〉 fire , nor of water , nor of other ●eare , bright and transparent matter , ●ut of the most vile and base element 〈◊〉 all , which is the earth : and hence ●●th thy body his origen and beginning , which God himselfe remembred our first Father Adam of , whe● laying this consideration before hi● eyes , he said vnto him : Dust tho● art , and into dust thou shalt return● Consider thou as much , and tho● shalt receiue sight , and knowledge 〈◊〉 thy selfe , as he that was blind fro● his natiuity receaued sight , whome Christ our Lord cured both corpoally and spiritually , laying vpon hi● eyes the clay of earth wherof he wa● first framed & made . Ponder , that it is the will of Almighty God , that man be alwaie● very carefull , & diligent in knowin● and vnderstanding his owne basene● and misery : and that he haue continually the eyes of his soule fixed vpon the earth wherof he was framed to the end he alwaies keep himself● in humility and subiection : knowin● that he deserueth not to be esteemed and honoured , but rather to be tro●den vnder foot and trampled vpon as is the earth : this being the only r●●● medy and meane , to obtaine the ve●tue of Humility . Hence shalt thou gather two ●hinges . First , Confusion and shame , ●eeing how contrary thou hast done ●eereto , hauing euer desired and ta●en pleasure , nor in submitting and ●umbling , but in extolling , and boa●ing of thy selfe , as if thou wert ●●mthing : remembring those words ●f the Apostle , If any man esteeme ●imselfe to be something , whereas he 〈◊〉 nothing , he seduceth himselfe . Se●ondly , A firme purpose , continually 〈◊〉 exercise thy selfe in the base esteem ●●d acknowledgment of thy selfe , as ●id S. Augustine , and Saint Francis ●●c . of whome the first was wont to ●y vnto God : Lord , Let me know ●●y selfe and know thee . The se●ond : Lord , Who art thou , & who ●m I ? THE 2. POINT : O cōsider what thy body is whilst 〈◊〉 it liueth , and thou shalt find , that 〈◊〉 is a sacke of earth , a cōtinuall flow●●g water of all filth and stench , and ●●at there is not any part therof from ●●e sole of the foote , to the crowne 〈◊〉 the head , without impurity and vncleanesse . For which cause Hol● Iob said , as one who had throughly entred into this consideration : I hau● said to rottenes , thou art my Father ▪ and to vvormes , thou art my Mother and sister . Weigh hovv much the trees 〈◊〉 plants of the field doe surpasse thee 〈◊〉 this , for they produce flovvers , leau●● and very good fruit : thou breede● and ingendrest infinite vermine . Th● trees & plants bring forth vvine , oyle ▪ and balme , but thou voydest out 〈◊〉 thousand imfirmites , & all manne● of vncleanes . And vvhat meruaile ● for according as the tree is , so is th● fruit : and an euill tree ( like as man 〈◊〉 cannot yield good fruit . Of that vvhich hath been sayd ● thou mayst gather a great desire 〈◊〉 humbling thy selfe , seing that th● miseries of thy body be so great a●● so manifold , beseeching our Lo●● to open the eyes of thy soule , th●● from this day forward , thou cease 〈◊〉 seeke delights and contentments f●● thy body , vvhich is so vnworthy 〈◊〉 them ; chastising it with rigorous p●●●●nce for what it hath already in●yed . THE 3. POINT . ●O consider , in what state this ● thy body shal be , after the se●●ation of thy soule : hovvsoeue●●●autifull & fayre it was before , how ●●le and filthy , hovv loathsome & ●●ominable it shall then remaine . Ponder , that the cause of al●●se domages and euills , wil be th●●ence of thy soule , and into what 〈◊〉 wretched body shall presently be ●●uerted , to wit , into worms meate ●o earth , and dust , to be trodden ●●der euery mans fee●e . Whereby ●●u mayest see wherein all flesh and 〈◊〉 glory thereof doth end , and what ●ole thou art to pamper thy body ●●milting it to run after all desires , ●●chasing with short and transitory ●●ights , euerlasting torments . Hence thou mayst stir vp in 〈◊〉 selfe a great desire of knovving 〈◊〉 owne misery , and to set before 〈◊〉 eyes of thy soule , the earth , of ●●ich thy body was made and in●hich it is againe to be resolued . And if this be the port and haue● whereat shortly thou and all me● are to land , after the tempestuous na●igation of this sea of miseries , it is a matter of no small importance for the knowledge of thy selfe ; to b● mindfull of what thou art , and wha● is to become of thee at last , that s●tting the eyes of due consideration , vpon the feete of this thy proud and haughty Statua made of clay ( to wi●● thy body ) thou humble and submi● thy selfe to the very ground : for by ●ow much the higher the building i● to be ( as Saint Augustine saith ) fo● much the lower is the fouudation to be laied . THE 4. POINT . TO consider that to know thy self● perfectly and throughly , tho● art not to rest in the knowledge o● thy body alone , but must passe fu●ther to the knowledge of thy soule● pondering first , that albeit in reg●●● of thy soule thou mightest greatly esteeme thy selfe , it being a creatu●● wholy spirituall , and like in natu●● vnto the Angells , a liuely resem●blance of Almighty God , an image ●f the most Blessed Trinity , indued ●ith three most perfect powers and ●ne essence , able to vnderstand , loue ●nd enioy infinite goodes : notwith●●anding thou wantest not wherin to ●umble thy selfe , if thou call to mind ●●e foule and loathsome dungeon , ●herein thy soule is imprisoned , the ●●use of clay wherein it is detained ●●d liueth : remembring the saying 〈◊〉 the Apostle : What hast thou , that ●ou hast not receaued ? And if thou ●ast receaued , what dost thou glory , 〈◊〉 though thou haddest not recea●ed ? Secondly ponder that before Al●ighty God created thy soule , to ●ut and infuse it into thy body , it 〈◊〉 as nothing , nor was of any value , ●●d would instantly returne to the ●●me nothing againe if Almighty ●od should not continually keep & ●nserue it , and ▪ so thou hast not ●●ereof to glory , but in thy miseries ●●d infirmities ( as Saint Paul said o●●●mselfe ) seeing thou art compassed ●out with innumerable remptations both within and without . Reap and gather from hence desires , to know and humble thy selfe , and acknowledge thy selfe for lesse then nothing , perceauing now vvhat thy soule is , hovv little it i● vvorth , and how much reason it hath to feare . The Speech , or Colloquy . THE Speech , or Colloquy to end the Prayer , is alvvayes to be dravvne out o● the matter of the Meditation : and so we are to doe in this and all the rest , as aboue we haue noted in the fifteenth Aduertisment . THE II. MEDITATION . Of Sinnes . THE preparatory Prayer shalb● like vnto the first . The Composition of place shal be , to see with the eyes of thy Vnderstanding , thy soule shut vp & imprisoned in the obscure prison and dungeon of thy body , and thy selfe banished into this vale of teare● and misery , entangled with many snar●s of sinnes and temptations . The petition shal be , to aske of our Lord light , wherwith to know the grieuousnes of sinne to abhorre and be waile it , and the terriblenes of Gods iustice in chastising it with euerlasting paine & tormen●s . THE 1. POINT . TO consider the chastisment ▪ which Almighty God shewed vpon the Angels for one only sinne , and that only in thought , committed agai●st his diuine Maiesty , in matter of Presumption and Pride : depriuing them in an instant of that supreme and high dignity wherein he had created them , & throwing them like thunderbolts from the highest heauen in the lowest hell , without respect either to the beauty of their Nature , or to the greatnes of their estate , or that they were his creatur● made according to his image and likenes , Ponder , bow great and euil Mortall sinne is , seeing that only one was inough to obscure and defile so 〈◊〉 beauty of the Angels , Almighty God permitting the same , to the end that men should feare and tremble to liue but one houre in mortall sin : knowing , that if God spared not the Angells , being notwithstanding so noble and excellent creatures , how much lesse wil he pardon men , being so vile and base as they are . Hence raise in thy selfe ferue●● desires of contrition , togeather with a great detestation of thy sinnes committed against Almighty God , firmely purposing from this day forward rather to dye a thousand deathes● then euer to commit one mo●tall ●inne : for whatsoeuer can be suffered in this life , is lesse without comparison , then the paine due to one only sinne , which was sufficient to make of a beautifull Angell , a most foule & vgly Diuell . THE 2. POINT . TO consider who was the authour of this most grieuous euill of sin , and thou shalt find it to be Man , 〈◊〉 vile and abiect creature , who being so much obliged to serue and loue his Creatour and Lord , for so many & so iunumerable benefits receaued from his diuine and most liberall hand , to wi● , his Creatiō , Conseruation , Vocation , and Redemption , forgetting all this , hath only beene mindfull to despise and offend , with his manifold sinnes , his Lord and God. Ponder whence it proceedeth , that so vile a worme & so wretched a creature as thou art , hath beene so bold as to offend the infinite Maiesty of thy Creatour , before whome the most highest Saints doe tremble ; and thou shalt find that it is thy presumption and pride , and want of Humility , which maketh thee to stumble & fal , not permitting thee to vndersta●d that to sinne , is worse then not to be at all , and that , it had been better not to haue beene borne , then to haue sinned , as our Sauiour said speaking of Iudas For it is certain● that there is no place so base & contēptible in the sight of God , among either things created , or not created , as is man who is in mortall sinne . Gather hence a great desire 〈◊〉 be despised and contemned of men , for that with thy sinnes thou hast dishonoured and contemned Almighty God : and doe sharp pennance fo● them , therby to incline thy Sauiour to pardon thee , beseeching him , th●● seeing he hath not beene wearyed in suffering for thee , he will vouchsafe to pardon thee , restoring thee again● to gis grace and friendship . THE 3. POINT . TO consider , how much the Sonne of Almighty God doth abhor●e and detest sinne , for that louing and esteeming so much his life ( as it w●● reason , that so iust and holy a life a● his should be loued and esteemed , ) did choose neuertheles to loose and spend it , to destroy this bloudy and cruell best Sinne , feeling more ou● faults , then his owne paines . Ponder , that if sinne cost Almighty God so much ( in that for to destroy the same , he imbraced the Crosse , offering on it his most precious bloud and life , in satisfaction of ●●nne ) how art thou so blind and foo●●sh , that thou wilt needes loue and ●steeme a thing so abhominable vn●o God ? How art thou so besotted , ●s to choose death it selfe ? How so ●old and foole-hardy , as to ad●enture the committing of a mortall ●●nne , it hauing cost God himselfe so ●igh a price ? And if this be true ( as 〈◊〉 is ) is it not a madnes incredible , to ●elieue with fayth what thou belie●est , and to liue in manner as thou ●uest ? That is to say , to belieue that ●nne is so bad and detestable , and euertheles to commit the same so ●●peratly ? to belieue that God is so ●od , and notwithstanding to offēd ●●m ? Hence thou shalt gather a great ●islike and detestation of sinne , see●●g that for the curing thereof , hum●●eanes did not suffice , but diuine a●ne . And know , that he who com●itteth it , as much as lyeth in him ●s S. Paul saith ) doth crucify againe ●●e Sonne of God. THE 4. POINT . TO cōsider , the innumerable soules 〈◊〉 that be now burning in hell for one only sinne which they commi●ted . Where ponder first , how all those damned so●les vvere men a● thou art , and many of them Christians , and were perhaps sometimes highly in the fauour of Almighty God , but by little & little they gre● carelesse , and came to fall into tha● miserable estate , & by the iust iudgments of God , death ouertooke th●● therein , and so were they most iustly condemned for all eternity . Secondly , vvith hovv much more reason thou deseruest to be i● Hell , as those soules are , for hauin● offended God , in that very kind o● sinne , not once , but many times : & how iust reason there was that death should haue caugh● thee in commi●ting the first sinne , and that God should haue giuen the● no time o● repentance . Hence thou shalt gather desir●● and affections of loue and gratitud● towardes Almighty God for the f●uours and benefits done vnto thee in deliuering thee from the dang●● before thou didest fall into it . Al●● feruent desires of doing satisfaction for thy offences in this life , lame●ting and bewayling them . THE III. MEDITATION . Of Death . THe Preparatory Prayer as before . The Composition of place shall be , to imagine the King of heauen seated on his Royall throne , dispatching thence his Iudges , Sergeants , Apparitors , and other his Officers to depriue of their liues all those that are to dye . Suppose that the last day of thy life is now come , and that this is the last houre therof , and that thou preparest thy selfe for the finall account . The Petition shal be to beseech our Lo●d to open the eyes of thy soule , giuing thee grace To li●e so now , as thou wouldst then wi●h thou hadst liued : & so composing and ordering now thy disordered life , that thou mayst dye a happy death . THE 1. POINT . TO consider , how doubtfull and vncertaine this day and houre of thy death is , so that thou neyther knowest when , nor in what manne● it will attach thee . For that ordinarily when a man is most carelesse , and thinketh least thereof , it then commeth : the diuine prouidence so o●dayning to oblige thee to be alwayes watchfull , expecting this day , and fearing this houre . For as there is nothing more vncertaine then tha● houre , so thou must belieue that nothing is more certaine , then that after health followeth sicknesse ; & af●er life ensueth death . Ponder , how this Verity is most sure and vndoubted , yet tho● liuest neuertheles with so great carelesnes and negligence , not preparing for death , which daily doth threa●en thee . And mooue heere in thy self● a great desire to liue well to day as one that is to dye to morrow : for the day wiil ●ome , and that very quickly , wherein thou shalt line to ●ee the morning ▪ but not the euening● or the euening but not the morning , and order thy life from this day forward , in manner as thou wouldest wish to haue liued at the houre of thy death . And if thou wouldest not that death should seize vpon thee in the state in which now thou stādest , procure forth with to come out of it : for it is not good to liue in that state , wherein thou wouldst not dye . THE 2. POINT : TO consider , of what importance it is ( as the holy Ghost saith ) to haue alwayes in mind the presence of Death , thereby not to sinne for euer . For thou wert very vnwise , if in a businesse of so great consequence ●nd importance ( as is alwayes to walke prepared , and armed wit● his ●oly and wholsom remembrāce ) ●hou wouldst so much forget thy sel●●s to deferre it to the very point and ●nstant of thy death : not knowing how , or in what manner thou a●t to dye , whether sodainly , or by some ●tone throwne at rando● , or by a tile of a house falling downe vpon thee , by sword , fire , or water : for doutles thou art not certaine whether 〈◊〉 sodaine and violent death will befall thee , as it hath befallen many others● Ponder that euery sinner whosoeuer , doth deserue to be chastised with this sodaine death , and to perish , and dye therein , as very many haue done . Seeing therfore thou a●● so great a sinner , how doest thou no● tremble to be but one houre in mo●tall sinne ? Why art thou not carefull hovv death may find thee well or ill prepared ? That is , in mortall sinne ▪ or in the grace & fauour of Almighty God ? Hence raise in thy selfe , an earnest desire with a firme purpose and resolution to do so , and not to be s● carelesse , as hitherto thou hast bee● in this holy exercise of preparing th● selfe for death : it being a bridle fo● many euills , and a spurre to all kin● of vertue , THE 3. POINT . TO consider that it is a law appointed by Almighty God ( as Sai●● Paul doth testify ) to all men once 〈◊〉 dye , & not twice , or oftener ▪ Wherupon ensueth , that the hurt and domage of an euill death , is irremediable for all eternity , as likewise the profit of a good death is euerlasting . Ponder , that if it be but only once that thou art to dye , and theron dependeth thy eternall saluation or damnation , how liuest thou then so carelesly , not exercising thy selfe during life , in such manner that thou mayst dye a happy death ? Gather hence a great desire to mortify thy selfe , in whatsoeuer thou disordinatly louest ; be they thy Parents , Brethren , Friends , Honours , riches or pleasures : seeing thou art to leaue and depart from all at thy death . And to the end thou mayst feele it the lesse , procure often to dye in thy life tyme , mortifying thy senses and shutting vp thy eyes , least they may see that which is not lawfull to be desired for thy saluation , refrayning thy tongue , least it speake things hurtfull to thy Neighbour &c. for so dying , and mortifying thy selfe in thy life time , thou shalt find Almighty God fauourable vnto thee at the houre of thy death . THE 4. POINT . TO consider , how perplexed and troubled thou vvilt be in that traunce and agony of death , vvhen thou shall see a holy candle lighted a● thy beds side , and thy winding shee● spread vpon thy bed , and the standers by calling vpon thee to prepa●● thy selfe for death , and to commend thy selfe with thy hart , if thou cans● not with thy mouth , vnto the mercy of Almighty God. Ponder , the terrour , anguish , and perplexit● of mind thou art to feele in that passage , not so much for that thou art to leaue the beloued company and society of thy body , & other things which thou didst willingly enioy , as for to see and vnderstand that the dreadfull houre of account , and finall sentence doth approach , the which shal be according to thy works ▪ either of eternall saluation or damnation , to enioy for euer God Almighty , or to burne for all eternit● in ●ell fire . Gather hence a great feare and ●errour , calling to mind the insuppor●able paines and trauailes that thy ●ody and soule are to endure in the ●oure of death , and withall a liuely ●esire neuer more to forget the same ●hylest thou liuest . Reprehend and ●ondem●e thy carelessenes : demaund ●ften times of thy selfe , How , if I ●eane to dye well , do I not liue well ? for it is a Law common and ordina●y , that he that liueth well , dyeth ●ell , & he that liueth ill , dyeth also 〈◊〉 . Craue of thy Blessed Sauiour , ●●at by his most holy death , he will ●ouchsafe to giue thee also a good & ●appy passage . ●HE IIII. MEDITATION . Of the particuler Iudgement . THE Preparatory Prayer as before . The composition of place shal be , to imagine Christ our ●uiour as the soueraigne Iudge , sea●d one a Throne of Maiesty ready to ●dge thy soule , which is accompa●ed with thy good and bad deede● ▪ and that on either side of thee stand thy good and bad Angell , expecting whose prey thou shalt be . The Petition shal be to beseec● our Lord God , that he will vouch●as● to shew thee his goodnes & cleme●cy , vsing toward thee not Iustice , b●● Merc● , seeing he is ( as S. Paul ●ai●● ) the Father of Mercies . THE 1. POINT . TO consider the time and place● wherein the particuler Iudgmen● of euery one is to be , to wit , the ver● instant of death , at the point whe● the soule shall leaue the body de●● poiled of all the good it had , and 〈◊〉 that very time & moment the who●● iudgement shal be concluded , the se●● tence giuen and executed . Ponder , how much it beho●●eth thee to haue alwaies before 〈◊〉 eyes this houre and moment , 〈◊〉 which● is to be a beginning of thy 〈◊〉 ternall good , or euill . For in eue●● moment of these thou maist merit●● deme●i● either life or death , which to endure for euer . The place of 〈◊〉 iudgement shal be wheresoeuer de●● ●hall first arrest thee , on the land , or ●n the sea , in thy chamber , or in the ●treet , in thy bed , or on the way : for ●s this soueraigne Iudge hath power ●nd iurisdiction in euery place , so in ●ll places he hath this Tribunall , and ●●aketh his iudgement : that in euery ●lace thou mayest feare , because thou ●nowest not whether that shal be the ●lace of th● Iudgement . Out of which ●ou art to draw a great feare of of●nding God in any place where he ●ay iudge thee . THE 2. POINT . TO consider , the most rigorous examen whereunto the Iudge shall ●ll thee , seeing it to be vniuersall ●f all thinges whatsoeuer , charging ●●ee withall thy sinnes , of deedes , ●ords , and thoughts , euen of those ●hich thou hast idly done or spoken , ●●ough thou shouldst haue quite for●●tten them : & this accusation shall 〈◊〉 so cleare & euident , as no manner 〈◊〉 doubt may be made thereof . See●●g therfore thy selfe cōpassed about ●ith so many anguishes and straits , ●hat canst thou doe but say with the Prophet : The panges of death hau● enuironed me , and the sorrowes o● hel haue compassed me round abou● Ponder , the affliction , paine , ● sorrow wherein thy poore soule sha●● find it selfc at so strait and rigoro●● an examination , in which it is to gi●● an account of vvhatsoeuer it h●●● fraudulenty taken , euen of a pin , 〈◊〉 ●agge of a point . There thou shalt●● asked account of thy life , thy good● and family , of the inspirations 〈◊〉 God , and aboue all , of the most pr●●cious bloud of Christ , and vse of th● holy Sacraments . Gather hence a great des●●● from this day forward to exami●● thy conscience with the greatest 〈◊〉 uerity thou canst , chastising thy se●●● rigorously for the faultes thou ●h● find , though the● seeme but little● sith he that is afterwards to exami●● and iudge thee , is God , who ●ee● more then thou art able to see . B●● seech him , that he will not enter in●● iudgement with thee , because no● liuing ( as his holy Prophet testify 〈◊〉 ●halbe iustifyed in his sight . THE 3. POINT . ●O consider , how sad and sorow●full thy soule will be at the de●●ting from thy body , into which ●●d hath infused it , & wherwith it 〈◊〉 liued in so strait a band of loue 〈◊〉 amity : for it shall be scarce out ●●he body , when as troupes of di●●ls will straight encounter it , 〈◊〉 it forth with to appeare in iud●●nt , before the tribunall seate o●●●d . Ponder , the terrours and feares ●●ich then will be set it on euery side , ●●w then it shall feele true sorrovv 〈◊〉 paynes , which in comparison of ●●●se it hath sustained in this life , ●●ough otherwise great , shall seeme 〈◊〉 were painted . What griefe shall ●aue , when it shall perceiue that ●●●re is no●more appealing from the ●●all sentence which the supreme ●ge shall pronounce ? How will it ●●e to know whether it be in God●●●our or no ? For of the sinnes i●●●h committed , it is certaine , but 〈◊〉 of true repentance for them . And ●●en the mercy of God should leaue thee , what wouldst thou doe ( poore silly soule ) enuironed with so many rauenous wolues , desirous to swa●low thee vp at one morsell ? Hence raise in thy selfe a great desire , to gaine by some speciall se●uice and endeauour the friendship o● thy iudge , and to fulfill in all thing● his most holy will , obeying him , re●pecting him , fearing him , and most hartily louing him , and finally representing vnto him his manifold merits , that therby , & by thine owne good workes , the sentence may b● giuen , not against thee , but in t●● fauour : for thereon dependeth th● eternall weale or woe . THE 4. POINT . TO consider , how strait the Processe of this iudgement shalbe● how vpright the iudge , how bus● and sollicitous thy accusers , how fe● thy patrons and defenders . For the● those things which most thou louest and for which thou didst most , an● which as it seemeth should most assist and ayde thee , will no● only not help thee , but rather will entangl● ●●d put thee in greater straits . Ponder how that thing which ●●e Absolom did most loue and e●●eme , to wit , his haire ( as the Holy ●●ipture recounteth ) Almighty God 〈◊〉 iust iudgment ordained to be the ●se and instrument of his death : ●●en so it will befall thee if thou be ●●d , that the thinges which in thy 〈◊〉 time thou most regardedst , and ●inducement whereof thou offen●dst God , the very same will then ●●ad most stifly against thee , and ●●ke thy case more doubtfull , and ●●se thee greater torment : so thy gods , honours , delights and plea●●●es which were thy Idols in thy 〈◊〉 time , shall there be executioner● 〈◊〉 shall torment thee most cruelly , ●●●ing a meanes of thy perdition . Gather hence a great desire ●●t God will please to illuminate ●●ne eyes , that thou sleep not in ●●th at any time , and least thine ●●my say : I haue preuayled against 〈◊〉 . Beseech Christ our Sauiour , a●●is a most mercifull Iudge , tha●●●en he shall come to iudge , he condemne thee not , nor deliuer thee into the bloudy clawes of those most fierce lyons , which rage for hunger , and are at all times ready to denou●e thee . THE V. MEDITATION . Of the body after death . THE Prepatory Prayer as the first . The composition of place shall be to behold thy selfe with the eyes of thy soule , dead and shrowded in a sheet , lying in some Hall or chamber vpon a cloath o● couerlet , alone without company , thy body couered with a black● hearse , and thereon a Crucifixe lying ▪ with two candles on either side . The Petition shal be to ask● light of our Lord to make no reckoning at all of whatsoeuer is in this life ▪ but only of his grace . THE 1. POINT . TO cōsider , how thy body as soon● as thou hast giuen vp thy Ghost , will remayne without life , sense , or ●otion , like vnto a block , all pale , disfigured , foule , cold , horrible , and ●●king , and finally in such a shape ● euery one will fly from it . Ponder , what is the end of all ●●auty , estimation , honour , and de●●ht of the flesh , & how little what●●uer thou hast enioyed hitherto , 〈◊〉 then pleasure thee : for he who ●●ttle before pleased the eye of the ●●older with his beauty and come●●es , now causeth horrour & dread ●●to all that looke vpon him . Procure hence a great desire of ●●stising thy said body , and morti●●ng thy selfe : for pamper it neuer ●●uch , yet will it still remaine flesh , 〈◊〉 what is flesh , but ( as saith the 〈◊〉 Prophet Isay ) a little gras●e ? ●●●at is the glory thereof , but as the ●●wer of the field , that fade●th and ●●ereth away with a blast ? And ●●●ng that this thou art ▪ and in this ●●●u art to end , it behooueth thee to ●●y thy selfe as one dead to th●●●ld , & to all that is flesh & bloud . THE 2. POINT . TO consider , how thy body shall ●●e part this world bound hand & foote , not richely adorned with go●●geous and precious garments , b●●clad in a poore shroud , made of 〈◊〉 old sheet , or some rent and pach●●● bit : the house , chamber , and 〈◊〉 that they will allot it , shal be the 〈◊〉 earth , and a narrow pit of seauen 〈◊〉 long , and three foot broad , and 〈◊〉 this it shall , and must rest content●● who through meere vanity and p●●● ( as another Alexander the great ) 〈◊〉 whole world could scarce conta●● before . Ponder , how the hard gro●● shall succeed in place of a soft 〈◊〉 a poore shroud in lieu of precious●rich apparell , stench and rott●● for the fragrant smells and swee● dours , wormes for delicacies 〈◊〉 pleasures , who shall gnaw and 〈◊〉 sume that belly which before 〈◊〉 heldest for thy God. Re●pe hence great confusio● shame for thy vanity and sensu●● in desiring costly apparell soft ●●ding , and large habitation , enco●●ging thy selfe to mortify thy 〈◊〉 great lauishenes h●erin , and be●●● ●●●ntly whatsoeuer vvant of these ●●ings , or whatsoeuer is not such , or 〈◊〉 good as thou couldest wish , sith ●●hat thou hast ? at this present , how ●●lesoeuer it be : is very much and ●●ry large , co●pared with that which ●●pecteth thee , and art to haue heer●●er . THE 3. POINT . TO consider , the iourney of thy 〈◊〉 body towards the graue , and the ●●mpany that shall carry thee to be ●●ied , how thou shalt be borne ●ō a beare , on other mens shoulders ●to the Church , some weeping , o●●ers singing . Ponder first , that he who but ●hile before strutted vp & downe 〈◊〉 streets , looking on euery side , & ●●red into the Church , registring e●●ry thing that passed therein , goe●h ●●w vpon other mens feet , blind , ●afe , & dumbe ▪ For then although ●●●u hast eyes , eares , and tongue , 〈◊〉 shalt thou neither , see , heare nor ●ake , because thou art dead . Ponder secondly , how after 〈◊〉 Office of the dead being ended , they will cast thee into thy graue , and couer thee with earth , least the people should see thy fil●h & putrefaction , where the greatest benefit any friend thou then hast ● can do thee , shal be to honour thee with casting vpon thee a handfull thereof . Why therefore art thou so desirous of aboundance in this life , si●h at that houre so little will content thee ? Hence thou maist gather , that thou art not to make any account o● the vaine honours of this life , but deeply to humble thy self● , and in thine ovvne estimation to put thy selfe vnder the feete of all , sith thou ●rt to be layd vnder the feete of the poore man that shall bury thee , vvho will not stricke to trample and tread vpon thee , and deale roughly vvith thee , yea and to bruse thy head with his spade or mattock . Learne by this not to contemne the poore , & little ones , seing in thy death thou shal● soone be equall with them . THE 4. POINT . TO consider thy body in the graue , couered with earth , and vpon 〈◊〉 a heauy stone , corrupted , consu●●ed , and brought to naught , ye●●●ade food for wormes , who befor●●idst hunt after all kind of dainty & ●uory morsels , svve● musicke , plea●●nt odours , and beautifull aspects : ●●e all this shal be vnto thee , as if it ●●vere not , hauing lost the instrumēts ●nd organs whereby thou mightest ●●nioy them . Ponder , what profit rotten ●●ands doe now reap of thy riches so ●reedily sought and hoarded vp to●eather ? What fruit doe thine eyes ●ovv enioy of all the vanities which ●hey haue beheld ? what vvi● all thy ●elicacies prouided for thy tast then ●●uayle thee ? of vvhat continuance ●aue those castles of aire been framed ●n that thy head ? what end haue all ●hose gusts and pleasures had , pro●ured by so heynous sinnes vnto thy ●●retched body ? And turning th● speach vnto thy soule , say : Looke ●nd consider well , what will be the ●nd of this flesh thou novv hast . Consider vvhome thou cherishest ▪ ●home thou now adorest : O miserable wretch that I am , wherefore 〈◊〉 all these riches , if I am to become so ●aked heere ? For what purpose are these deckings and braueries I being to remaine at last so vgly & foule● To what end are these delicacies and banquettings , if so soone after I am t● be food for wormes ? Gather hence desires that God our Lord would illuminate & cleare the eyes of thy poore soule with hi● soueraigne light , that it may behold the wretched end of thy miserable body , and contemne that which is present , at the inward sight of tha● which is to come . THE VI. MEDITATION Of the Generall Iudgement . The Preparatory Prayer as the first , The Composition of place shal be , to imagine a great and spacious field , and therein all the People that haue beene from the beginning of the world : in the midst whereof is erected a Tribunall , or Throne made of a most excellent & ●right shining cloud , and thereon a ●ate or chaire of Estate and Maiest● , ●here Christ our Sauiour is to sit , & 〈◊〉 iudge all mankind . The petition shal be to crau●●f Almighty God , grace to apprehend ●nd feele now , that which thou ar●●hen to see , endeauoring , that since ●●ou art one of those which are to be ●here called , thou maist also be of ●he elect . THE 1. POINT . TO consider , the great and fearfull signes , which shal be in all crea●ures at the day of Iudgement . For 〈◊〉 Christ our Lord saith , the Sunne ●halbe darkened , the Moone shalb●●urned into bloud , the st●rrs shall fall ●rom heauen , and the sea shal be trou●led . Finally the dread and horrour ●hich then shall possesse the harts of ●en shal be so great , that they shall ●ot find any place or corner secure ●herein to hide themselues , wherevpon they will all waxe pale , dry , & ●ither away for feare , and become 〈◊〉 it were a liuely picture of death it selfe . Ponder , that if when any great tempest doth arise on the sea , or any boysterous whirle-wind or earthquake on the land , men fall into a maze , and are astonished , voyd and destitute of all strength and counsaile , what will they doe when the sea and the aire , when heauen & earth shall be turned vpside downe ? Who will haue list to eate ? who will sleep ? who will be able to take one sole moment of rest amiddest so great perturbation of all things ? Gather hence a great feare of Almighty God , and detestation of thy sinnes , that obtayning pardon of them thou maist be freed from all these euills , which are to come as tokens & fore-runners of Gods wrath and indignation : and that he graunt thee through his mercy a good and secure conscience , since the day of thy Redemption doth approach , the end of thy labours , & beginning of thy euerlasting repose . THE 2. POINT . TO consider , how the last day being now come , an Archa●gel with fearefull voice , in ma●ner of a trum●●et , shall summon all the dead to ●udgement . And in a moment all , both good and bad , shall rise againe ●ith their proper bodies which they ●ued in heere on earth , and come to●eather into the valley of Iosaphat , ●here to attend the Iudge that is to ●●dge them . Ponder , the sorrowes & paines ●hich the damned will feele vvhen ●●eir soules brought out of hell , shal●●e againe coniovned with their bo●ies : vvhat vvill they say vnto one another , hauing been Authours and ●auses of ech others torments and ●●iseries ? O with vvhat curses vvill ●●ey vpbraid one another , being the● 〈◊〉 be linked togeather , to be ech o●hers executioners ? Contrar●vvise , ●ow g●eat content shall the soule of ●he iust receaue at the good compa●y of the body , which whilest they ●ued togeather on earth , was a mean ●nd help whereby she might suffer somewhat for the loue of God. O what vvelcome and blessings vvill they wish one to another , seeing that the Iudge who is to iudge their cause is their Friend , and will now bestow vpon them the crowne and reward of their seruice . Out of which thou maist gather feruent desires and purposes not to liue any more negligently & careles of thy saluation , but comparing that which shall happen to the good , with what shall b●fall the euill , to choose in this life , that which most will help thee , to rise againe vvith Christ , to thy euerlasting blisse and happines . THE 3. POINT . TO consider , how all being novv fulfilled , Christ our Sauiour shall truely and really descend from heauen with most soueraigne Maiesty , enuironed with an whole army of Saints and heauenly spirits , and approaching to the afore mentioned Throne , shall command the Angells to separate & deuide the good from the bad . Ponder , how great the grie●fe and rage of the bad wil be , who were so much honoured in this life , whe● they will see themselu●s on the left hand of God , in such extremity of basenes , cast off , aud set at naught by his diuine Maiesty . What inward feeling and sorrow will they haue , seeing the iust , whole life they esteemed madnes , and their end without honour , accounted now among the children of God , for to be eternally honoured and rewarded . And on the other side what ioy and content will there be among the good , whe● they shall see themselues by meanes of their humility placed on the right hand of Almighty God , singularly honoured and exalted . Gather heerhence , not to make any account of the right or left hand in this world , that choosing in this life the lowest place amongst men , thou mayst merit in the day of Iudgment to sit on high with God and his Angels . THE 4. POINT . TO consider , how all the sinnes of the wicked , euen of their most hidden and secret thoughts , and the vertues and good workes of the iust , being layd open to the view of the whole world , the Iudge will pronounce the sentence . And beginning with the good , will say ▪ with a gentle and amiable countenance : Come yee blessed of my Father , possesse yee the Kingdome which I haue prepared for you . And to the wicked with an angry and seuere looke : Depart from me , you cursed , into fire euerlasting . Ponder , these two contrary ends : he calleth the iust vnto him as if he should say : Seeing ve● haue imb●aced the Crosse , and Mortificatio● to follow me ▪ come and receaue the reward which is ●ue vnto you , and take possession thereof with eternall rest . And to the wicked he will say ▪ Seeing for your sake I receaued these wounds , and haue inuited you with pardon , and you haue not accepted therof , refusing to receaue me , therfore depart from out of my sight . But whither , O Sauiour , dost thou ●ast them ? To the euerlasting torments of Hell. Hence thou mayst perceiue how much it be●ooueth thee , to re●ard how thou liuest , and with what ●are and vigilancy thou art to watch ●oer thy sel●e at all times , seeing all ●hy workes , both thy good & bad , ●re to be strictly examined and iud●ed . THE VII . MEDITATION . Of Hell. THE Preparatory Prayer shall be as before . The Compositiō of place shal be , to imagine in ●he har● or center of the earth , a huge ●it , and most darke caue , full of ter●ible fire , where neere at hand thou ●ayst behold what passeth amongs●●hose innumerable s●ules , which are ●here tormented by the Diuell . The Petition shal be to beseech our Sauiour , that he will enkindle in thy soule a great feare , and horrour of euerlasting paines , that thou maist escape so hideous , and so terrible a place . THE 1. POINT . To consider , the dreadfullnes of this pit , and dungeon of Hell , which is all obscure & full of darkenes , whither neuer entr●●eth any light of the Suune , and the fire which is there , giueth no light at all , but only such as serueth for the greater paine and torment of those who there do● suffer , being swallowed vp and plunged in most grieuous paines & torments . Ponder how , if thou canst not for the space of one only houre , endure the darkenes of a dungeon : if thou darest not touch for a litle while the light fire of a burning candle , how shalt thou be able to lye in a bed of perpetuall flames , shut vp and compassed round about vvith those Fire-brands of hell , both in soule and body , and that for all eternity ? Gather hence , how great the malice and hey nousnes of one only mortall sinne is : for which Almighty God ( being so mercyfull as he is ) doth punish so many soules with so grieuous torments , because they refused to suffer something in this life for their sinnes , hazarding thereby themselues to sustaine so long and grieuous paines in so vnfortunate & accursed place . THE 2. POINT . To consider the company which these damned soules shall haue in that hideous dungeon . For though they haue beene Emperours , Kings , & Lords of the World , yet shall not any one frend of theirs now bewayle or lament this their miserable estate , not any one be found to comfort them , not any vassall or faythfull seruant to attend vpon them , but their mortall enemyes , abhorring , detesting and raging against them , full of wrath , impatience , and enuy . All these things shall cause new torments and paines vnto them , the which shall be also much augmented and increased with the horrible sight of the Di●ells themselues . Ponder , what a torment it will be vnto them to liue , or rather more truely to dy , amongst such cruell enemyes , which long to drinke their very bloud . Hovv much more excessiue will their paines and griefes be , when they shall perceaue with hovv small , and short labour they might haue escaped so long , and so intollerable torments , vvhich now they must abide without all hope of the least refreshing , or ceasing , and in comparison vvhereof the torments and paines of this life , seeme rather painted , then true torments indeed ? Gather hence a great feare of prouoking and enkindling Gods wrath against thee , and desire to establish●friendship in his loue & charity● louing him aboue all things , & maintayning true peace with all mē , that thou mayst be deliuered from the wicked company of so many reprobate & damne● persons . THE 3. POINT . TO consider the grieuousnesse of payns of the senses , wherwith the damned shall be tormented : for as the sinner hath offended God by all his senses , so shall he be punished in ●hem all . Ponder , hovv the carnall and dishonest eyes shal be tormented with horrible and dreadfull shapes and visions : The eares with wofull lamen●ings , howlings , and blaphemies against God ' , and his Saints : The ●melling , with the intollerable stench that shall proceed from the place it selfe , & from the bodyes of the dam●ed , a torment not possible to be en●ured : The tast with gall and such ●●ke better drinkes which shal be gi●en them . Finally , they shall haue ●eaped vpon them all manner of ●aynes & torments , as of the head , ●he stomacke , the sides , the hart , and 〈◊〉 other griefes whatsoeuer are wont 〈◊〉 torment vs heere in this life . And besides this , vpon euery ●he of the damned , ●halbe inflicted ther particuier punishments , con●●ary to the vices vvhereunto they ●aue themsel●es in their life time . ●he glutton shal be tormented with hungar more then dogs . The drunkard with vnsatiable thirst . Thos● that were ouer curious in trimming and setting themselues forth in ●ilkes fine linnen & gallantry , shall there be cloathed from top to toe in frying pitch and brimstome , which shall intollerably torment , but not consume them . Hence it i● good , thou raise i● thy selfe ● great courage and vigour of mind to contemne all the pleasures & delights of this life : seing they are the cause of these torments , standing in feare of that sentence which sayth : As much as he hath gloryed himselfe , and hath beene in delicacies , so much giue him torment and mourning . THE 4. POINT . TO consider that the paine wherof we haue hitherto spoken , i● not the most terrible of those whic● the damned are to sustaine : for there is another without comparison greater , which Deuines call , Of losse ▪ and consisteth i● being banished for euer from the sight of Almighty God. Ponder , how that this payne alone shall torment the soule , more then all the rest togeather doe torment the bodyes of the damned : for since God is an infinit good , and th● greatest of all goods , it is manifest that to be depriued for euer therof , is an infinite euill , and greatest of all euills . And so euery one shal● curs● his vnhappy state and misfortunate birth , gnawing and pulling in peece● this owne flesh , and renting his very ●bowells , ●nd raging with fury and ●ancour shall turne himselfe ●gainst Almighty God , not ceasing to curs●●nd blaspheme his holy Nam● , because he tormenteth him , and by hi● supreme power and authority , de●ayneth him plunged and ouerwhel●ed in that bottomles pit of fire , en●losed and shut vp on euery side , and ●his not for one day , moneth , or yeare ●r age only , but for all eternity . Heere mavst thou moue in thy ●elfe a great affection & desire to fear● God , and abhorre thy sinnes : for by ●hem thou hast deserued already t● 〈◊〉 cast into these most grieuous pain● of hell : where many others be for fewer and lighter sinnes then those which thou hast committed agai●●● God. Shew thy selfe therefore gratefull , and serue him har●●ly , seeing without any merit of thine , he hath set thee in the way of saluatiō , if tho● wilt thy selfe . THE VIII . MEDITATION ▪ Of the glory of Heauen . THE Preparatory prayer as th● former . The Composition o● place shal be , to behold vvith the eye of thy soule , that Celestiall Court , replenished with whole Armies & Q●ier● of Soueraigne Spiri●● and Saints ●dorning and be●utifying it , and the Holy of Holyes ●eated in the midst of them with infinite glory and Maiesty . The P●tition shal be , to beseech our Lord God , that seeing he hath vouchsafed to create thee to enioy him , and so holy ● society in that heauenly Court , he will giue thee grace to liue in such sort , that depart●ing out of this vale of teares and misery , thou may sttruely see and enioy the same euerlastingly . THE 1. POINT . TO consider , the excellency , and the beauty of that glory , and of that spacious , rich , and most fruitfull ●nd pleasant land of Promise . The ●ength of the Eternity thereof , the greatnes of Riches , the seruice of ●heir tables , the disposition and order of those which serue , the diuersity of ●heir liueries , and finally the policy , ●ouernement , & glory of that nobl● Citty . Ponder , how our Lord God ▪ ●hough he be so bountifull and libe●all as he is , notwithstanding to make thee a way into this his glory & paradise of delights , he was not content with any lesser price , after sinne committed , then of the most precious ●loud and death of his only Sonn●●esus . So that , it was necessary , that God should dye to make thee par●a●er of that heauenly life , and that ●e should endure griefes , paines ▪ and sorrowes , that thou mightest liue in perpetuall ioy , and contentment ▪ And finally , that God should be nayled on a Crosse betwxit two theeues , that man might be placed among the blessed Quiers of Angells ▪ Ponder furthermore , vvhat , ●nd how great , that good is , vvhich that it might be bestowed vpon thee , it vvas necessary that God should sweat so many streames of bloud , be taken prisoner by his enemyes , whipped , spit vpon , buffeted , and hanged vpon a Cr●sse . Gather hence a great estimation of this glory , and an earnest desire to enioy the habitation of so soueraigne a Citty , and to walke the pathes ●nd streets therof , that animated with this consideration , thou maist endure with pleasure and delight whatsoeuer paines and difficulties may o●cur , for the attaining of so great ● good , remembring what Christ ou● Sauiour performed and suffered in the whole course of his life , least thou shouldst loose the same . THE 2. POINT . TO consider , that Almighty God did not prepare this house and ●●llace for his honour alone , but for ●he honour and glory also of all his elect , fulfilling that which himselfe ●aid : I honour and gloryfy those , who honour and glorify me . And ●ot content with thi● , he doth , and will glorify , not only the soules , but ●lso to bodies of his elect , allotting ●hem a place in that his Royall Pallace . Ponder , that it is the will of the Father of Mercyes , that the flesh vvhich deserued rather to lye like a brute beast in a stable , be placed and glorifyed ●mongst the Angells in Heauen : that as it hath holpen to carry the burden , it be also partaker of the glory , enioying the same in all the senses of the body , which then shal be more pure and perfect then e●er before : for euery one of them shall haue their speciall delight and glory , as the sense● of the reprobat●●n hell , shall haue particuler paine & griefe . Gather hence feruent desires to mortify thy senses , taking henceforward particuler care in the guard therof , seeing that for the paines which last but a small while in this life , thou shalt be rewarded & crowned with that immensity of eternall glory , without measure , or end of so great ioyes . THE 1. POINT . TO consider the content vvhich thou shalt receaue of that h●auenly Society and company of Saints , & especially of the Saint of Sain●s Christ Iesus our Lord , and at the glory and beauty of his sacred body which was before so much disfigured vpon the Cross● for thee . Pond●r , that notwithstanding the multitude of the bl●ss●d be innumerable , yet there is not any disorder or confusion among them , but most perfect peace and vnion , because the vertue of loue and charity is there obserued in the highe●t degree , they being more perfectly vnited among themselues , then the part● of one and the selfe same body , are 〈◊〉 with another , according to that ●hich our Sauiour demaunded of hi●●●ther , saying : I pray thee ( Father ) at they may be one ( by loue ) as 〈◊〉 also are one ( by Nature . ) Ponder furthermore , that al●●ough so infinite number of heades 〈◊〉 adorned with most preciou●●●wnes , and euery one with a scep●● in his hand , all notwithstandin● 〈◊〉 content with that they haue , and 〈◊〉 one enuieth ●t another , because ●t Kingdome is so great and so ca●●ble , and their iurisdiction so am●● and large , as there is most abun●●ntly and completly inough for all ▪ Hence raise in thy selfe great 〈◊〉 with a burning desire to appeare the presence of thy Sauiour , to be●ld his most singular beauty , and to ●ioy that glorious cōtenance , vpon ●ome the Angells desire to looke : 〈◊〉 if thou on thy part be not ba●ke●●rd in his seruice , he doubtle● will large and bountifull in graunting 〈◊〉 these sauours and benefits , ●nyfesting vnto thee his infinit●●ry and beauty , together with th● glory of all those blessed Saints and heauenly Courtiers . Let therefore thy vvorkes be such as thou maist deserue to be one of the number of so holy a company , and to liue euer lastingly with thos● beloued children of almighty God. THE 4. POINT . TO consider the wonderfull ●nd excessiue ioy which the soules o● the blessed will receaue at the cleare sight of Almighty God , wherin consisteth the essentiall glory of the Saints . Ponder , how the only sight of that diuine countenance shall suffice to giue perfect contentment to all those blessed soules : for if the things of this world delight vs so much , how much will that infinite goodnes delig●t vs , which containeth in it self● the perfection and summe of all that is good ? And if the sight of the creatures alone be there so glorious , what shall it be to see that face , and that beauty , in whome all graces and beauties doe shine ? beholding once th●●ystery of the most blessed ●rinity , the glory of the Father , the wisdome 〈◊〉 the Sonne , and the goodnes and ●●ue of the Holy Ghost . Desire from hence forward , ●ot to see , haue , or enioy in this ●orld any quiet , ease , riches , or con●nt , in which thy affection may rest , 〈◊〉 only in Almighty God , & being ●ost willing to depart from all earth●● comfort , that thou mayst not be ●epriued of so diuine a sight , and so ●ueraigne a good , as is our God , ●●ying with the holy Prophet : One ●●ing I haue asked our Lord , this will ●●se●ke : That I may dvvell in the ●●use of our Lord all the dayes of ●y life , that is , for all eternity . THE SECOND BOOKE OF MEDITATIONS appertaining to the Illuminatiue way . What is the Illuminatiue Way . THOS● who be already iustified , & be desirous to go forward in that which they haue begaun , & so gaine tur● and solide vertues , increasing dayly therein , must walke this second way , commonly called the Illumi●●tiu● Way . The end of which way is to Illuminate the soule with the light of sundry truthes and vertues , & with ●i●ely and effectu●ll desir●● of knowing God , and to vnite himselfe wit●●im , exercising himselfe in the con●iderations of the diuine Mysterie● of the life and death of our B. Saui●ur : for by meditating of these , and ●y carrying them alw●yes in his h●rt ●e shall st●r vp and enkindle in him●elfe , motions of deuotion , proper 〈◊〉 peculiar to this way , to wit , lou●●nd desire of the vertues of Humi●●ity , Patience , Chastity , Obedience , ●ouerty of spirit , C●arity & the like . For to what vertue can any one b●●nclined , wherof he may not find in ●he life and death of our Sauiour meruaillous examples , it being as i● were a royall table , or banquet fur●ished with all sorts of meates , a p●●radise full of all delights , a garden ●et forth with all manner of flowers ▪ ● market abounding with all things ▪ ●and as it were a spirituall Faire reple●●●shed with all good thinges that w●●an wish for , as in this second book●●halbe seene . An Aduertisement . ●T seemeth vnto me conueni●●● 〈◊〉 for the better obseruing of our intended breuity , not to treate fro● hence forward in the ensuing Meditations , of the Preparatory Prayer , of the composition of Place , or o● the Petition , since it wil suffice to hau● done it in all the Medi●ations of th● first Boobe , of which euery one may make his benefit , and haue a generall knowledge & light inough to make alwaies the sayd three thinges , according as the subiects of the Meditation shall require : for more perspicuity whereof let vs put an example or two . Will you meditate vpon the Birth of our Sauiour Christ , or on the pennance which he did in the desert &c In the Former the composition of place may be as followeth . Imagine that you see with the eyes of consideration , as it were ● house or cottage vnhabitable , forsaken of all , open on euery side , full of cobwbes and filth , exposed vnto the wind and snowy weather , and in a corner thereof on the ground , vpon ● little straw the only begotten Sonne ●f Almighty God , Iesus Christ ou● Lord , crying like a little infant , tr●bling and quaking for cold , the most Bl●ss●d Virgin our Lady , and her Spouse S. Ioseph full of deuotion , admiration , and astonishment , adoring him on their knees . Let thy Petition be , to obtain● grace of his Maiesty , to performe the like with them , and to know , serue , and be gratefull for the fauours and benefits he commeth to bestow vpon thee , thou being so vnworthy of ●hem . In the Meditation of the desert , the composition of the place may be made thus : Behold with the interiour sight of thy soule , Iesus Christ our Lord , all alone in a desert , compassed with high mountaines , and cragg● rocks , doing for the space of forty dayes hard and rigorous pennance , not eating any thing at all , enuironed with the fierce and wild be●stes of the woods , cast vpon the ground vnder a hedge , or at the foo● of some tree ( for such was his shelter and place of repose ) treating day and ●ight with his Eternall Father about thy saluation . The Petition shal be , that his Maiesty ▪ will vouchsafe to doe thee so great a fauour as thou maist serue & accompany him in that desert & willdernes . for such holy company wilb● to thee a paradise and glory . And after this manner ●hou mayst alvvaies make in the beginning and entrance of thy Prayer , the Composition of place , and Petition , according as the passage or Mystery which thou dost meditate , shall req●ire , humbly crauing ayd , and fauour of the holy Ghost , who ( as ● most excellent maister of spirit ) will teach thee far better , then I can . But one thing is specially to be noted , that when thou art to make the Composition of place in some passage or Mistery of Christ , either newly borne , or bound to the pillar , or nayled ●o the crosse , thou must not imagine as though it happened a far off , in Bethelem , or in Ierusalem , a thousand ▪ and so many yeares since , for this doth wear● the im●gination , and is not of so much force to moue : But rather imagine those thinges , as if they were present , and euen now did passe before thyne eyes : seeing and beholding with the eyes of thy soule the infant Iesus weeping and crying in the cradle or manger . And as it were heare the strokes of whips , and knocking of the nailes , whereby ●hou shalt both pray with more facility , swetnes , attention , and de●otion , and be moued more & rea● more aboundant fruite and profit ●hereof . THE I. MEDITATION . Of the Conception of our B. Lady . THE 1. POINT . TO consider , and with the ey●● of thy vnderstanding to behold the three diuine Persons , Fa●her , Sonne , and Holy Ghost , in th●●hrone of their glory and Maiesty , in whose presence do assist an innu●erable number of Angells ) orday●ing and decreeing in tha● suprem● Councell , that seeing the ●uine ●nd perdition of mankind , and the forgetfullnes of their eternall weale and saluation , was so great , to redresse the domage and vniuersall hurt , the second person of the most B. Trinity the only begotten Sonne of the Eternall Father , should become Man to redeeme vs. Ponder , the excessiue lou● which did burne and in●●ame his di●ine breast , for hauing many other meanes to redeemee thee , which would haue cost him farre lesse , he would notwithstanding make choice of no ●ther , but of that which should ●ost him most of all , the more to declare , his vnspeakable loue towardes thee ) , making himselfe Man , that he might be more humbled therby , and inue●ting himselfe with the basenes of thy flesh , to communicate vnto thee ●is greatnesse : he that was before impassible , became mortall , be that was Eternall , temporall , and o● a Lord , a ●laue , of the king of heauen , a worme and reproach of the earth . Hence thou mayst gather the great longing desire our good Lord had of thy saluation , seeing he would vndertake so much for thee , for thy soules health . Stir thou vp likewise in thy selfe feruent desires of humiliation , the better to serue him , for that he so hūbled himself to redee● thee . THE 2. POINT . To consider , how Almighty God hauing determined to make himselfe Man , and to be borne of a Mother , as other men are , ordayned that his holy spirit should begin to build the house , wherein he vvas to dwell , creating the sacred Virgin our B. Lady , pure , and without spo● or blemis● , free from all stayne of sinne , originall or Actuall . And certainely it ●as meete that such a priuiledge should be graunted her , in whom● God was to lodge and dwell as in hi● holy Temple . Ponder , that as all our hurt and perdition entred into the world by a man and woman , God in like manner would that our redemptio● should haue beginning by another ●an , and another women . And 〈◊〉 death entred into the world by Adam and E●e when they sinned : so the life of grace should enter by Iesus & Mary which neuer sinned , vnto whom● men should repa●re for remedy of their wants , with like con●●dence as thy would haue recourse to their owne Father a●d Mother . Gather hence , an earnest de●●re of the loue of God , who by such meanes and remedies , vouchsated to restore thee vnto his grace , and friendship , making thee ( as S. Paul saith ) his child & member of Christ , and heire of heauen . Acknowledge the good thou hast receiued of him , and be thankefull for so great a benefit ▪ behaue thy selfe with all humility and subiection towardes thy Parents and Superiours , sith he , who vvas supreme and absolute Lord of al thinges , did subiect himselfe & obey his creatures with so great an exa●ple of humility . THE 3. POINT . TO consider , hovv in the very instant that God created the soul● of the Blessed Virgin Mary , forming there with that little and tender bod● of hers , in the wombe of her Mo●her Saint Anne , in that very moment he did also enrich and beautify it with his soueraigne grace , sanctify●ng her from the very instant of her Conception , & preseruing her from originall sinne , which as being the daughter of the terristriall and sinfull Adam , she was naturally to haue incurred . Ponder , how great a glory and how singular an ornament it is to all mankind , that a pure crea●●re , being naturrally conce●ued of a man & women , should b● so highly aduanced and adorned with tuch plenty of grace , and chosen o● God as a most precious v●ssell , 〈◊〉 to place and bestow all those his diuine and so●eraigne treasures , which was fi● she ●ould haue , who was predestinated to be the Mother of God , & to crush ●he Head of the infe●n●ll Serpent . Inuite the blessed Angells , th● Heauens , the Ear●● , and all Creatur●●o the prayse of our Lord God , for ●o singular a ●au●ur bestowed on th● Blessed Virgin , and in her vpon al th● world . For that he chose her to b● his Mother , whereby she is also made thy Mother , and Aduocate for all sinners , by whome thou , and we all find accesse to the Throne of his infinite mercy : for none hath beene truly and sincerely deuout vnto her who hath not at last arriued at th● port of euerlasting blisse . THE 4. POINT TO consider , how Almighty God hauing crea●ed this glorious Virgin , besides that first grace ( aboue mentioned ) of preseruing her fro● sinne , and sanctifying her soule , he did both then , and afterward from time to time endue her with ne● prerogatiu●● of singular priuiledges , giuing her from thence forward the title & claime to the dignity of Mother of God , to which dignity in due time he intended to ●duance her . Secondly , g●aunting her th●● she should feele no kind of bad inclyna●iō , or disordered appetite . Thirdly confirming her in gr●ce in such ● singuler manner , as in seauenty and so many yeares which sh● liued , she neuer committed any mortall sinne , not so much as in thought . Fourthly preseruing her also from all veniall sinne , a thing wonderfull aboue all wonders . Fifthly causing her to concieue the Sonne of God by vertue of the holy Ghost , and bring him forth without any paine at all , or detriment of her Virginall purity &c. Ponder , how conuenient it was that Almighty God should exalt and honour with all these graces and priuiledges , and many more , this mo●t pure Virgin. For it is his generall custome and manner of proceeding to make thinges proportionable to th● end for vvhich he createth them ; Wherefore our Blessed Lady being chosen to the highest dignity that can be imagined , next to the humanity of the Sonne of God , to wit , to be his Mother , there were also graunted her the greatest graces and priuiledges , the greatest sanctity and persection , next after him . Reioyce and hartily be glad o● the infinite and soueraigne fauours which God hath bestowed vpon thi● Blessed Vitgin . Inu●te the Angell● , that afterwardes adored the Sonne of God , when he entred into the world to come now with al ioy and gladnes to reuerence her that is to be the Mother of God , and their heauenly Queene . And ioynig thy selfe with them , salute her in the wombe of her Mother with the wordes which after were spoken vnto her by the Angell Gabriell : Hayle , full of grace , our Lord is with thee . Beseech him also O Blessed Lady , that he will likewise be with me ▪ to purify my soule , bridle ●y ●●esh , and replenish me with hi● grace and vertues . THE II. MEDITATION . Of the 〈◊〉 of our Blessed Lady , and her Presentation in the Temple . THE 1. POINT . To consider , how the vvhole world being before ouerwhelmed with darkness and ignorance , couered with an obscure and fearfull night , at the birth of this most blessed Virgin , it began to shin● with a new & vnwonted brightnes , the day as it were breaking vp , and this soueraigne morning ▪ star spreading her beames ouer the whole face of the earth , the Angels of heauen & the iust that liued heere on earth reloycing and exulting , when they vnderstood that the day did now approach , and the Sonne of iustice to be at hand , who with his heauenly light would illuminate the world , & deliuer it from all the euils and miseryes which it did then sustaine . Ponder , that with great reason our Holy Mother the Church , guided by the Holy Ghost , doth say in the office of this day : That the Natiuity of the B. Virgin hath brought singular ioy & gladnes to the world , For if the Angell Gabriell truly sayd ●o Zachary , That many should re●oyce and take pleasure at the Nati●ity of his Sonne Saint Iohn Baptist , because he was to be the fore runner of the Messias , and to point him ou● with his finger , and say , Behold the 〈◊〉 of God ▪ how much more ma● the whole world now reio●ce , celebrate , & keep Hol● the day on which this most glo●●●us Virgin ●as borne , she being to shew vnto vs our Lord and Sauiour in a far n●bl●r sort then S. Iohn , not only p●i●ti●g him out with her finger , but bearing him in her armes , and feeding hi● at her br●ast , saving : Behold this is my beloued Sonne in whome I am well pleased ▪ Stir thy selfe vp to aff●ction o● ioy , and to the prayse of God , congratulating him for the glorious birth of this blessed Virgin which he hath chosen to his Mother , and hartily thanking him for that he ha●h exal●ed her to so great a dignity and honour , as neuer before or after was graunted to any pure creature . Thou shalt likewise congratulate all mank●nd , for that now the happy hou●● of their Redemption is at hand : Iesu● Christ our Lord being shor●y to b● borne of this immaculate Virgin , and made M●n , to exalt man to the dignity of the Sonne of Almighty God ▪ THE 2. POINT TO consider how the parents of this Blessed Virgin gaue her the Name of Mary , that is to say , A se● of Graces , and such and so great were those the found in the sight of God ▪ that the celestiall spirits astonished thereat ▪ demaunded one of another : What is she that commeth forth lik● the Morning , faire as the Moone , elect as the Sunne , to whome , none in the earth can be compared , none ●ound ●er equall ? Ponder , ●ovv pleasing it was to the most Blessed Trinity to behold a Creature so ●eautifull , so fayre , and gracio●s in the sight of the Diuiue Mai●sty , and a Creature who vvith the splendour , and shining light of ●er vertues , was to giue a happy beginning to the Blessed day of the Eternall Weale , and Redemption o● mankind , the true Sonne of Iustic● Chri●t Iesus being soone after to be borne of her , and to rise out of her s●cred wombe . Desire most ardently and aff●●tuou●ly , to honour and serue thi● heauenly Lady , and to haue continually in thy mouth and hart her most Holy Name . For as the Name of Iesus is as a● oyle powered out , for the curing and healing of all thos● that are stroken ●nd bitten by the in●ernall serpent , the Diuell : so the Name Mary hath such a vertue and force , that being called vpon with deuotion , like a most soueraig●e oyle it illuminateth , comforteth , ●ealeth and reioyceth the harr of man , and ouercommeth and vanquisheth the Diuells themselues , who as her sworn enemies doe vtterly abhorre , and detest the sweet sound of this her most sacred Name , and all those that are deuoted vnto her . THE 3 POINT . TO consider , how this most Blessed Child being borne , and now three yeares of age , her parents S Ioachim and Saint Anne , for the fulfilling of the vow which they had made to Almighty God , to offer vp vnto him ●he fruit of the benediction which h● should bestow vpon them ▪ brought her to the Temple , ioyfull and much ●omf●●ted that she was to goe to such ● place , and to remaine , and serue her Creatour , and Lord all her life time in that holy place . Yea not content with this , out of her exceeding ●ue to Almighty God , she would also be the first that euer made vow of ●erpetuall Virginity , and hauing made it , she kept it so exactly and so perfectly , that she might iustly seeme ●ather an Angel without a body , th●●ender Lady in mortall flesh . Ponder the great deuotion , where with this Blessed Child presen●ed and gaue vp her selfe to Almighty God , offering herselfe wholy to his ●eruice . For being come to the Tem●le she was first receaued by the high ●riest , & by him placed on the lowest step of the fifteene which mounted ●o the Altar , from which , with won●erfully ioy , alacrity , and grace ( no● 〈◊〉 or led in hand by any ) she ●ounted vp the rest of the fifteene ●ith great feruour of spirit , with an ●ndaunted courage , and resolute ●ind to ascend by all degrees of 〈◊〉 to the highest top of perfection . Stir vp in thy selfe a feruent desire to present thy selfe to Almighty God , and to offer thy selfe in like manner wholy to his seruice , with a constant resolution to mount vp and increase euery day more and more in purity of soule and body , and neuer to separte thy selfe from him ▪ And if his diuine Maiesty shall doe thee so much fauour as to heare thy prayers ▪ and to withdraw thee from the occasion , and perils of this world to serue him in his holy Temple and house ; acknowledge it with much gratitude and thankes , as a most euident signe of his speciall loue towards thee , and a most certayne token that he hath a particular care and prouidence ouer thee , as a most louing Father of his dearest child . ●HE 4. POINT . TO consider how this most Holy Virgin spent the yeares of her childhood in the Temple . Doubtles she was a most absolute patterne of holynes , and of all kind of vertues to the rest of the Virgins liuing in place with her , so carefull , so solicitous , & ●eru●nt she was in the seruice of God ●nd in obseruing all points of his ●oly Law : the first no doubt in the ●igill of the ●ight , in Humility and ●ll humble offices the most humble , 〈◊〉 purit●●he most pure , in euery ver●ue the m●st p●r●●ct . Ponder , the great admiration ●nd asto●ishment which the dayly ●●nuersation an● ver●uous exercises ●f this most Blessed Child did cause 〈◊〉 her compani●ns ▪ and in those who ●id treate and conuerse with her , be●olding such eminent ver●u● & ●an●ity in so ●ender yeares . Ponder 〈◊〉 with what 〈◊〉 and diligenc● 〈◊〉 spent a great part of the day in ●scendi●g the m●●sticall ladder of the ●oly 〈◊〉 Iacob , w●ich reached ●●om the ea●●h vnto the heauens , th●●●grees whe●●of are R●ading Medi●●tion , Prayer , an● Contemplation , which holy ●xercises she there holy imployed ●er s●lfe , being 〈◊〉 visited b● the Blessed Angells , ●scending and asenoing by this ●auenly la●der , yea and by the 〈◊〉 of Angells standing and viewing her from the top thereof : i● which , as in many other notable thinges she seemed rather an Angell sent from heauen , then a Virgin heer borne on earth . Stir vpin thy selfe a great desire to imitate this tender and B. Virgin in those excellent vertues which she did exercise in the Temple : which among others were Silence , Solitarines , Quiet of body & mind , Prayer and Contemplation . Be ashamed to see thy selfe far from imitating her in any sort whatsoeur , so remisse & ●●outhfull in the seruice of God , and in all vertuou● exercises . THE III. MEDITATION Of the betrothing of the Blessed Virgi● to Saint Ioseph . THE 1. POINT . TO consider the desires which the Blessed Virgin had , being in the Temple , to liue all th● dayes of her life in subiection and obedience , vnderstanding by instinc● ●f the Holy Ghost , how dangerous 〈◊〉 thing liberty is for all , & especially ●or women , wherefore she besought ●im very earnestly , that if through ●ny occasion she were to depart out ●is House and Holy Temple , she ●ight notwithstanding haue whome 〈◊〉 obey and serue . Ponder , how few there be , ●ho desire that which this Blessed ●irgin desired , or that demaund of ●linighty God that which she de●aunded , to wit , the vertue of Obe●ience and Humility , choosing ra●●er to serue and obey , then to be a ●istresse & commander ouer others ▪ ●herefore when the diuine proui●●nce ordayned , that she should ●●me from vnder the Obedience of 〈◊〉 Superiour in the Temple , he 〈◊〉 her vender S. Ioseph , whome 〈◊〉 was alwayes after to obey , reue●●ce , and respect ▪ And this she vn●●rstood to be the will of God , when was made her husband , to wit , 〈◊〉 it was to the end she should per●●me those offices of Obedience to●rds him . Desire therefore and purpose to be duely respect and obedient to thy Superiour , whomsoeuer he b● that God shall giue thee , learning of this most Holy Virgin true humility and obedience , who being Quee●● of heauen & Mother of God , obeyed and serued , not only her Superio●● in the Temple from three yeares o● age , till she was thirteene , but man● yeares after S. Ioseph her Spo●se that walking the path which she di● and following her footsteps , tho● mayst ariue whither she did , that 〈◊〉 ●o see and enioy God for euer in 〈◊〉 and endles blisse . THE 2. POINT . TO consider , how little more the● ten yeares being past that the 〈◊〉 Virgin liued enclo●ed & recollect●● In t●e Temple ( her parents bei●● no● dead ) the high Priest thoug●● good for the fulfilling of the receued Law , and Custome , to 〈◊〉 her in some determinate state of 〈◊〉 and so they betrothed her to a 〈◊〉 man called Ioseph , who thou● 〈◊〉 were poore , yet was ●e nobly ●●ended , and of the bloud Royall , & withall a vertuous and holy man. Ponder the great obedience , which this Holy Virgin shewed in accepting that state of life , which o●herwise was much against her best desires : but vnderstanding that it was ●he will of Almighty God , she es●oused her selfe to this Holy man , being certified by diuine reuelation , that it should be without preiudice ●f her integrity & Angelicall purity . ●he day therefore being come in ●hich this most chast mariage should ●e contracted , behold with what ●xcellent composition of body and ●ind , with what virginall bashfull●es and modesty , the gaue her ●and ●o her earthly Spouse , hauing been 〈◊〉 before espoused , and wholy de●icated to an Heauenly King. Desi●e most earnestly to imitat● 〈◊〉 most bless●d Virgin according ● thy estate , persuading thy self● 〈◊〉 obaying Almighty God , and ●usting in him , thou shalt not want ●rtue , nor comfort , nor any thing ●hatsoeuer with reason tho● 〈◊〉 desire for thy saluation , because God as his knowledge and power is infinite , so he can ioyne Virginity with Wedlocke , Contemplation with Occupation , and the beauty of Rafhell with the ●ecundity of Lia , so that the one shall nothing preiudice or endomage the other . THE 2. POINT . To consider how conuenient i● was that this sacred Virgin should be espoused to Saint Ioseph , both in regard of her selfe and of her mos● B Sonne : for hauing from all eterni●y determined to be borne of her , 〈◊〉 would not that her honour & fam● should be subiect to calumniation , 〈◊〉 doub●les it would haue beene , if she had had a Son without a husband . Ponder the great Humility o● the Sonne of Almighty God , wh●●hose rather to be accounted the 〈◊〉 of a poore Artificer ( being the 〈◊〉 of his eternall Father ) then that 〈◊〉 ●ame of his most chast Mother shoul● receaue the least blemish or staine , 〈◊〉 being the example and patterne of 〈◊〉 vert●e & purity . Seeke hence for ward to maintaine the good name and fame of others , euer speaking well and honorably of thy Neighbour● , though they deserue it not , and especially of those who in any sort be thy superiours : for as thou hast need of ● good conscience in the sight of God , so thy Neighbour hath need of a good name in the sight of man to conserue ●and maintaine his hono●r and reputation . For as the Holy Ghost saith : A good Name shal be more permanent to thee , then ● thousand tre●surs precious and great . And if thou faile in this , thou deseruest most iustly to be punished of God as a trangressour of his holy Law , which cons●steth ( as our Sauiour Christ saith ) in two Commandements , to wit , 〈◊〉 louing of God , ●nd of our neighbour . THE 3. POINT TO consider , that Almighty God would , that S. Ioseph should not only be the defender and guardiā of the person , Chastity , and fame of th● most Bless●d Virgin , but also which is more to be admired ▪ that he should be withall her Spou●e , and Husband . Ponder the depth of the diuine Counsel and Ordination in recommending so great a treasure and so pr●cious● a relique , as the sacred Virgin was , to the cha●ge and custody of so poore a man , she being so ●ighly fauoured , and esteemed of God , as that he particularly chose her to be his Mother . For if our Lord ke●●eth the soules of his Saints , as Dauid saith , and he himselfe said to Abraham , I am thy Protectour wheresoeuer thou art ; the defence and custody of man might seeme wholy needles in her , of whome God and ●is Angells had so speciall protection . Neither is it lesse wonderfull , that his diuine Maiesty should appoint and ordaine , that the lesser and inferiour should help and keep the greater and more eminent , and that he who was less● perfect and able , shold haue care of her that was more able and perfect : giuing vs to vnderstand , that there be subiects in this life higher in grace , then be their Superiours , and sheep mo●e exalted then their Pastors and sheepheards . Gather hence desires to humble thy selfe in imitation of the excellent hu●ility of our Blessed Lady , who hauing so many pledges and tokens of the infallible protection of God and his Angells , did notwithstanding , with all Humility liue in subiection , and vnder the gouernem●nt not of ●ome rich man , or some Earle , Duke , or King , but of a poore Carpenter , who was faine to get his ●iuing by his dayly labour , and maintaine himselfe as he could be his trade , and sweate of his browes . And in this mans company she was ●o liue at home and abroad , and whi●her soeuer he went , that so her ●ame 〈◊〉 chastity might be secure . Whenc●●hou maist vnderstand , that seeing Almighty God would not le●ue his owne Mother without a guard , he will not also keep or protect any one that shall presume of himself● , as suf●icient of himselfe : and much l●ss● will ass●st him , who shal be ingratefull ●or the guard and superiour appointed him already by God himselfe , whether he be lesse or more eminent in vertue , learning , or whatsoeuer naturall or supernaturall part● . THE IIII. MEDITATION Of the Annunciation of the B. Virgi● , and of the Incarnation of the Sonne of God. THE 1. POINT . TO behold the most Holy Virgin in her secret Closet wholy attending to Contemplation , & ( as some Holy men doe obserue ) meditating the sacred Mistery of the Incarnation of the Sonne of God , which had beene reuealed vnto her , though it had not beene told her in what manner , or time it should be executed , nor who should be the Virgin that was to conceaue , and to bring forth so noble a Sonne . Ponder , how gratefull this her p●ayer was in the sight of Almighty God , when rising in the night time ( her Blessed Spouse Saint Ioseph per●eauing no such matter , though he tooke his rest in the selfe same chamber ) she kneeled downe in the da●ke in some corner of the same chamber , and beginning to speake with God from the very bottome of her hart , she brake forth into these like words , with farre greater feruour thē euer Moy●es did , saying : if I haue found grace in thy sight , O Lord , I beseech thee haue mercy on mankind , redeeme the many soules that doe dayly perish , send downe from a boue the Blessed Lambe of God to take a way the sinnes of the world , ●●et the desired of all Nations come ●ow at l●st . Vouchsafe to create her that is to carry in her armes and bosome thy most Blessed Sonne our Redeemer . O how happy should I be ( O my Lord ) if thou would est vouchsafe to make me the handmaid and poorest seruant of thy B. Mother . More would I esteeme such a fauour then to become Queen● of the whole world . Thus did the Ble●●ed Virgin speake vnto God , and obtay●ed doubtles more of him by such prayers , then euer ●a●●b or Moyses did by theirs . And answere was returned her as to that other woman of the Ghospell : O woman , great is thy ●ayth , be it vnto thee as thou wi●t , And Almighty God dealt so bo●n●ifully with her , that insteed of making her his hand● maid as she desired , he chose her for his mother . Meditate therefore often those thinges which this most pure Virgin did meditate vpon , and wish for that which she most humbly craued , to wit , to serue her , yea to be as her hand● maid that was to be the Mother of the liuing God. Stir vp in thy selfe speciall deuo●ion to this Blessed Virgin , that though thou hast beene a m●st wretched sinner , yet she may notwithstanding for thy diligent seruice heerafter account thee as one of her adopted Children . THE 2. POINT . TO consi●er how that God hauing determind to make himselfe Man , and to be borne of a woman , 〈…〉 from aboue all the women that were to liue from time to time in this world : among all which , thi● most c●ast and pure Virgin Mary was most pleasing & gracious in his diuine sight . And to her alone he decreed to send that so glorious Embassy which after wards he did by the Angell Gabriell . Ponder first , how many Queenes and principall Ladyes were then in the world , on whome men bad cast their eyes , and were by them highly esteemed , of whome there was much speach and talke , who were much regarded and greatly respected of all , yea and accompted also happy amongst women : yet vpon none of these did Almighty God vouchsaf● to looke , but on her alone that w●s forgotten of all , poore , retired , and wholy vnknowne to the world : she I say , alone was chosen , & called by God himself● : Blessed a●ong all women : Full of grace , and the like . Ponder ●econdly , how the Ang●ll , en●ring into the chamber of the Blessed Virgin , kneeling on the ground , saluted with great reuerenc● this Princesse of Heauen , the elected Mother of Almighty God , the queen of Angells , & the first word he sayd vnto her , was : Hayle full of grace , our Lord is with thee . Gather hence an earnest desire that our Lord would vouchsafe to cast his diuine and gracious eyes vpon thee , to the end that as thou art of those who are called , thou mayst be also of the elect , although thou deseruest it not , desiring and requesting him to doe thee the fauour and grace , that ( seeing thou art not an Angell but a poore and silly worme ) thou maist speake with his diuine Maiesty , 〈◊〉 his most holy Mother in thy Prayer , with great reuerence , feare , & loue . THE 3. POINT . TO consider , how the Blessed Virgin was troubled , with the sight of the Angell , though he appeared in a most resplendent and glorious sh●pe ( for it is credible that the Blessed Angell visited her many times , & treated familiarly with her ) but she vvas troubled at so wonderfull and so vnwonted a salutation , and to heare the prayses which were spoken of her . Ponder , what a meane concei● this most holy Virgin ●ad of her self , for being in her owne sight so meane as out of her great Humility she held her selfe to be , she could not be perswaded that such greatnes could be contained in her littlenesse , and so she desired to be the hand mayd vnto her that should be the Mother o● Almighty God. And thereupon wa● confounded and troubled , because whoso●uer is truely humble , is troubled at nothing so much , as hearing his ovvne prayses ; 〈◊〉 the Ang●ll sayd vnto her : Feare not Mary , for thou hast found grace vvith God , which ought to take all dread & fear● from thee . Gather hence , how meane 〈◊〉 hovv base a conceit it is reason tho● shouldst haue of thy selfe , being as thou art , so vile and so miserable a creature : shut out from thy hart whatsoeuer vayne prayse men shall giue vnto thee , attribu●ing the glory thereof wholy to God , and the confusion to thy selfe : desire and be glad that they intreate and handle thee as thou deseruest , that exercising thy selfe by this meanes in Humility , thou mayst prosper & increase both in the sight of God and man , as did this most Holy and pure Virgin Mary . THE 4. POINT . TO consider the most prudent answere which the Blessed Virgin made to the Angell , full of so great Humility and Obedience , yielding that ioyfull consent vnto his sp●aches which reioyced both heauen and earth , saying vnto him : Behold the hand● mayd of our Lord , be it done to me , according to thy word . And in that very instan● the So●ne of the Eternall Father Iesus Christ our Lord was incarnate in her sacred wombe by vertue of the Holy Ghost , to whō this worke is especially attributed . Ponder fi●st : that although the dignity and office of being the Mother of God was so high and so excellent , yet because it had annexed vnto 〈◊〉 ●●●inent labours , trauells , and ●●flictions , it was the will of Almighty God , that it should not be imposed vpon her without her consent and good will , but rather that ●he should of her owne free will accept the same dignity , togeather with the charge , that so she might merit a great deale the more . Ponder secondly , how thi● Blessed Virgin being chosen to be the Mother of the Sonne of God , she termed her selfe a hand-maid , and not a Mother , as who did accept this office to serue as a hand-maid , not to be serued and attended vpon as a Lady and Mistresse . Agreeing in this with that which afterwards her B. Sonne ●aid of himselfe : That he came not to be serued , but to serue his creatur● and to put himselfe euen vnder their feete . Enkindle in thy selfe inflame● desires of the loue of this vertue of Humility , and of subiecting thy selfe wh●ly to the will of Almig●ty God , and neuer to resist any thing whic● he shall commaund or enioine thee , how hard and painefull soeuer it shal be , but alwaies and in euery thing , saying : Gods will be done . Pouerty , aduersi●y , troubles , paines , necessity , and whatsoeuer want of thinges in this life , receaue them as sent by the hand and prouidence of Almighty God himselfe , and imbrace them with alacrity and loue , saying with the Blessed Virgin : Gods will be done . THE V. MEDITATION . Of our Blessed Ladyes Visitation of Saint Elizabeth . THE 1. POINT . TO consider how the Angell hauing taken leaue of our Blessed Lady , she remembring what had beene told her of her Cosin Saint Elizabeth being great with child , did greatly reioice , and comming out of her Closet , arose and went vnto the Citty of Iuda , and entring into the house of Zachary , saluted there Saint Elizabeth her Cosin German . Ponder , how the loue and ear●est desire which this Holy Virgin had to please Almighty God , brake through whatsoeuer difficulties , and though she saw that the way was long and painefull , the time cold and her selfe tender of complexion , all this notwithstanding seemed easy vnto her . And presently without any stay , she departed towardes that high and hilly Countrey , to accomplish the diuine will , and not regarding the dignity to which she was ne●ly exalted , being chosen the Mother of God , she desired and reioiced to visit , and serue her that was far inferiour vnto her . Gather out of this example of so rare Humility , first a great desire to submit thy selfe , & to put thy selfe vnder the feet of all , choosing rather to serue , then to be serued , in imitation of this Blessed Virgin , who being Lady and Mistresse of all the world ▪ went to visit her seruent . Secondly , desire to imitate the great Charity of the Blessed Virgin ▪ reioicing at that great good , and contentment which Saint Elisabeth had receaued , & for the fauour which Almighty God had bestowed vpon her : for this is an admirable and most noble vertue , to reioice and be glad at our neighbours good : & the contrary is the sinne of enuv , a vice proper to ●he Diuell , who is ●lwaes sory and rep●●ing at the good of others . Be thou glad therefore and reioice , because t●is Blessed Virgin our Lady is made the Mother of Almighty God ▪ & congratulating her , beseec● that she will vouchsafe also to be thy mother : seeing she is so humble , that she will visit and con●ort thee with her most sweet and graciou● presence . THE 2. POINT . TO consider the entrance of the B. Virgin our Lady , and of her most Holy Sonne into the house of S. Eli●abeth : whome the Blessed Virgin as being most humble , saluted first , replenishing both her , and the little infant in her wombe Saint Iohn Baptist , and all the whole house , withmany beauenly giftes ▪ for therby the infant was cleansed from originall sinne , & filled with the Holy Ghost , Saint Elisabeth his mother receaued the gift of prophesy , & Saint Zach●ry his Father the vse of his tongu● to prayse Almighty God withall : f●r ●here his diuine Maiesty , and hi● blessed Mother doe enter , there cannot be wanting true ●oy , and perfect comfort . Ponder what a hol● salutation this was , and how different from those which now adayes are vsed in the world , full of vanity and flattery , where so much time is lost , and so many sinnes and offences are committed against Almighty God. Gather hence a great desire to be visited of this thy soueraigne King ●nd Lord , that with his diuine pre●ence , the greatness● of his mercies may be made manifest in thee , who 〈◊〉 so vnworthy of them , beseeching ●im to giue thee , as he did to his Pre●ursor Saint Iohn , light and know●●dge of the high M●stery of his In●a●nation , and reioice at his sacred ●●●sence . Intreate also the Bl●ss●d ●irgin to obtaine for thee of be● most Holy Sonne , some of those heauenly fauours , which by her only sight he bestowed in such plenty & aboundance on this thrice happy babe , & on his parents , that now and for euer thou maistimploy thy selfe in h●● prayses , as they did . THE 3. POINT . TO consider , how Saint Elizabeth vnderstanding by diuine reuel●tion , the misteries of the incarnation of the Sonne of God in the sacred wombe of the most Blessed Virgin Mary , she began to praise and magnify her saying : Whence is this to me , that the Mother of my Lord doth come vnto me ? But the Blessed Virgin the more she was praysed , the mo●e she did humble her selfe attr●b●●ing the glory of all to Alm●ghty God , breaking forth into this Canticle : My soule doth magnify ou● Lord &c. Ponder , that as all holy and iust men doe neuer attribute any good thing whatsoeuer to their owne de●erts , so out of the like affection of Humility , Saint Elizabeth wondering at the graces & fauours which Christ and his Mother had done vnto her , cryed out : Whence is it , that so great a fauour hath been shewed me , I being so vnworthy thero● ? Desire thou l●ke wise to do the same , when thou shalt be honoured and praised by men , humbling thy selfe the more , and acknowledging that all the good thou hast , wholy commeth from Almighty God , and is not of thy selfe . And sav with Saint Elizabeth : Whence is it , that God vouchs●feth to remember me , I hauing beene so vnmindfull of him ? How happen these thinges , O Lord , to me , I hauing so often offended thee , and been so vngratefull to thy diuine Maiesty ? Which thou must practise , not only in wordes , but also in works and deedes , as the Blessed Virgin did , when she serued her Cosin S. Elizabeth almost th●e● moneths with great care and ●il●gence , euen in humble and base offices , ●xercising the selfe willingly , y●● and deligh●ing therin , a● Christ our Sauiour & his B. Mother did all their life ●●me . THE 4. POINT . TO consider the great good which the Blessed Virgin did in the house of her Cosin , how much she did profit all those that liued therein with her heauenly discourses , and rare examples of Modesty , Humility , & Charity . For if her only sight and presence was cause of so many & so extraordinary graces both in the Mother and the child , what would ( as Saint Ambrose well noteth ) the ●ompany & communication of so many dayes and months as she sta●ed with Saint Elizabeth , worke and eff●ct in them ? How pious may we imagine their conuersation to haue beene ? ho● singular the exāples of vertue ? how would they exhort one another to prayer , and to inward communication with Almighty God ? Ponder , that if by reason that the Arke of the Testament was three moneths in the house of Obededom God heaped vpon him and vpon all his family so great b●nefits ▪ vvi●h how much more reason may we iustly ●elieue that this diuine Arke of the new T●stament ( within which lesus Christ himselfe reposed ) remayning as many monethes in the house of Zachary & Elizabeth , would fill it with a thousand benedictions & heauenly fauours . Gather hence a constant and an vndoubted hope , that whensoeuer thou shalt come to receaue Almighty God in the most Blessed Sacrament , with a liuely faith , though thou be so poore & miserable as thou art , he will replenish thy soule , in whi●h his diuine Maiesty desireth to make his habitation and aboad , vvit● many celestiall benedictions and spir●tuall ●auours . THE VI. MEDITATION . of the reuelation made by the A●gell vnto S. Ioseph , concerning this Mystery THE 1. POINT . TO consider how noble & worthy a man this Patriarc● S ▪ Ioseph was , being of a pri●cely race , and lineally descended of King Dauids house . But that which did m●st commend and honour him , was not his pedegree & descent , but that he was true heire of the vertues of that Holy King , as of his Meeknes , Iustice , and Holines of life &c. and finally because he was a man truely according to the hart of God. And such a one doubtles it was conuenient he should be , who was to be exalted to so great a dignity , as to be the Spouse of the Mother of Almighty God , and to whose custody was to be commended so great a treasure as was his most Holy Sonne . Ponder , how the Blessed Saint knew to negotiate and to help himselfe with the gifts which he had receaued , daily augmenting and increasing them more and more : only one thing did cause in him great sadnes and sorrow of mind , to wit , to see his sacred Spouse after her return● from Zacharies house , to be great with child , he hauing no part therin . But as h● was a iust man , and liued in feare of Almighty God , he would ●ot speake of it to any body , but ●hought secreetly to abandone and ●eaue her . But far greater was the ●ffiction of the Blessed Virgin his Es●ouse , who could not but preceiue ●is intention of forsaking her , and ●asting her off , and be much grieued ●o see him so sad & troubled in mind ●home she so deerly loued and much ●e●pected for his holines of life : and ●nowing on the other side her selfe ●o be free from any fault , whereof she ●as suspected by him , she liued in cō●●nuall paine & griefe . Out of which thou maist ga●●er , that albeit one be very holy , & ●nuerse alwaies with holy persons , ●et in this life he shall not want cause 〈◊〉 humiliation & affliction , by which ●lmighty God will try his vertue , 〈◊〉 loue towardes him , as they were 〈◊〉 wanting to our Blessed Lady and Ioseph . THE 2. POINT ▪ ●O consider the secret iudgements of Almighty God , in not reuea●g this Mistery of the Incarnation ●his only begotten Sonne to S. Ioseph as he had reuealed it to Zachary and to Saint Elizabeth . And the cause was , thereby to take occasion to exercise the vertues of the Blessed Vi●gin , & her Holy Spouse . Ponder , the great good which is contained in Humility and affliction : for they are as it were the precu●sours of great consolation and comfort , as we may see in thi● present passage : Almighty God ordaining ▪ that the Blessed Virgin should suff●● this humiliation and infamy , to di●pose her thereby , and to make 〈◊〉 more fit for those fauours whic● soone after she was to receaue in Bet●● leem . Hence thou maist gather , 〈◊〉 though thou couldest cleare 〈◊〉 selfe when thou art accused , an● shew thy innocency , yet oftentim●● thou must haue patience , and 〈◊〉 vpon God his diuine prouide●● suffer for his loue some infamy 〈◊〉 shame . And if this be to be 〈◊〉 when thou art innocent , with 〈◊〉 much more patience oughtest 〈◊〉 to endure the 〈◊〉 when thou 〈◊〉 and blame worthy : following the example of the Blessed Virgin , who though she were innocent , did not seeke to excuse herselfe , but imbracing humility and silence , chose rather to be esteemed naught , then to discouer those hidden Misteries , & that most excellent treasure which Almighty God had committed vnto her ; putting her honour into his hands , & ●eaching thee therby how thou oughtest to exercise thy selfe in all humility & silence . THE 3. POINT . TO consider , that though Almighty God concealed that Mistery vnto S ▪ Ioseph for a time , & knowing that he could not find out th● cause of her being with child , vn●●sse he should reueale it vnto him , ●he determined so to doe , thereby to ●defend the honour of the most Bles●ed Virgin sending an Angell vnto S. ●oseph to free him from all scruple , ●●nd suspition , and to reueale vnto ●im the most ●idden & ineffable Mi●tery of our Redemption . Ponder , how with this reuelation Almighty God conuerted the griefe and sorrow of this Holy Patriarch , into exceeding great ioy and comfort . And it is credible , that he did goe and prostrate himselfe at the ●eete of the Blessed Virgin , crauing humbly pardon for the suspition & for the errour which he had committed , acquainting her with the Mistery which the A●gell had reuealed vnto him . Hence thou ●aist gather two thinges . First , that although truth sometimes lye hidden for a while , yet i● shal be at length discouered and knowne . Secondly that when at any time tho● shalt be suspected or accused of some fault vnderseruedly , tho● oughtest to humble , and not alwaies to defend or excuse thy selfe , vnless● thou shouldest sometimes be bound in conscience , for the honour of God or good of thy Neighbour . And perswade thy selfe certainly that neuer any thing was lost by putting thy ●rust and confidence in Almighty God , as wee see the Blessed Virgi● receaued greater honour by ▪ concealing the Mistery , then she should hau● done , if otherwise she had disclosed it . THE 4. POINT . TO consider the faithfullnes of the diuine prouidence , in comming then to remedy the affliction of his friendes , when they are brought into greatest extremity , applying diuine , when human meanes doe faile , as heere he did , reuealing this secrete Mystery to Saint Ioseph , and giuing him to vnderstand , that the Blessed Virgin had conceiued by vertue of the Holy Ghost , and that she should bring forth a Sonne , of whome he was to haue a tēder care , whose name he was to call IESVS , which is a● much to say , as Sauiour . Ponder the singular ioy and content which this Holy Patriarch receaued at the hearing of these so happy tidinges , how thankefull he was to Almighty Go● , for hauing giuen him an Espouse so Holy , and of so great worth and dignity : & committed to his charge the care of his only begotten Sonne . But abo●e all this , what , and how great was the spirituall comfort of the most Blessed Virgin , seing her Spouse whome she loued so tenderly , and whose affliction & trouble she had felt so much & taken so heauily , now to be so full of ioy & cōfort . What thanks & praises did she giue vnto Almighty God for so great a benefit , as was the declaring of her innocency , & assisting her in so great a tribulation . Gather hence how much it import● thee to rely vpō the prouidence of Almighty God , & to haue great security & confidence in the middest of thy afflictions seeing it is most certaine , that his diuine Maiesty at fit & due time will come and remedy all things , & set thee free from all trouble & molestation , to thy great comfort , ●nd consolatio● . THE VII . MEDITATION . Of the expectation of our Blessed Lady her deliuery . THE 1. POINT . TO Consider that as our Blessed Lady was a Virgin , in conceiuing the Sonne of Almighty God , so likewise did she know she should so remaine in bringing forth the same Sonne : for the experience of what had passed , assured her of what was to come . Ponder the spirituall ioy whic● she conceaued in her soule , breakin● forth into these , or such like wordes of admiration and tha●kes giuing : Is it possible that I haue conceaued in my wombe that very Sonne , Almighty God , whome the Eternall Father containeth in himselfe ! I giue thee most hūble thanks , most mighty Lord , for that thou hast chosen me , thy hand maid for thy Mother . O that the houre of thy birth were now come , that I might see thee before me , that I might haue thee in my armes , that I might nourish thee at my breasts , and with my milke . Gather hence , & stir vp in thy selfe the like desires , and in imitation of this Blessed Virgin , say : Is it possible , O Lord , that I being who I am , so vile and so wretched a creature , thou hast neuertheles chose me to be thy Sonne ! to receaue and enclose thee in my breast , to hold thee in my handes , to kisse and imbrace thee a thousand times ! and leauing many others , who would haue bin more thankefull vnto thee , and serued thee much better then my selfe , hast abandoned them and receaued me ! I render thee , o my Lord God , infinite thankes for so great a benefit and mercy . Graunt I be●eech thee , that I may duely prepare my selfe these daies to receaue thee , and wellcome thee into the world , as this most Blessed Virgin thy Mother and our Lady , did diuinely dispose and prepare her selfe for thy comming . THE 2. POINT . TO consider the liuely and inflamed desire which our Bless●d Sauiour had in the wombe of his most Holy Mother , to manifest himselfe to the world , for the redeeming of mankind , and to giue vs repast and food of life euerlasting . Ponder , that his small and tender body was not so p●essed and straitned in that narrow prison of the wombe of his Mother , as was his louing hart kept in , and straitned with the force of his vehement desire : and though euery day seemed vnto him a yeare , yet he would neuerthelesse remaine therein the full time of nine mone●hes , and admi● no priuiledge which mig●t exempt him from suffering , or shorten the time of his durance therin . Gather hence , how m●ch it importeth thee , to dispose thy selfe these dayes to celebrate with deuotion the feast of his Holy Na●●iuit● , 〈◊〉 the inflamed desires ●herewith those ancient Fathers disposed ●hemselues for it . For so thou shal● reap in thy hart the Blessed fruit of thy hopes . THE 3. POINT ▪ TO consider how greatly the most sacred Virgin desired at length to behold with her eies the only Sonne of Almighty God , the fruit of her wombe , to adore and serue him in way of gratitude and thankefullnes for the great fauour he had done her●in electing & chosing her to be his Mother . Ponder , with how loude and often cries of her hart she repeated with ardent affection of desire and loue , that which the holy Church doth often sing : O would to God thou wouldest breake open the heauens , and descend , and the cloudes raine downe the Sauiour ! And with the Espouse : O my Sonne , that I ●ight see thee out of this thy enclosure , sucking the breasts of thy mother , that I may kisse , cherish , & imbrace thee ! Hence thou maist gather like affections , and desiring that thy Sa●iour would ●ome vnto thee , endeauour to imitate the Blessed Virgin our Lady , to the end thou maist see , and enioy the diuine treasure which she did . And with these or the like words moue & quicken thy desires to ador● & serue the Son of God borne newly in thy soule , as the most Blessed Virgin his mother did serue & adore him . THE 4. POINT . TO consider , what S. Ioseph did , what his thoughts and meditations were these dayes : doubtlesse through the great desire which he also had to see his Lord God , he often spake these or the like wordes . Come at last O hope of all Nations , let my eies behold thee before they be closed vp ! when shall this be ? O that it were now , that I might once come to kisse and imbrace thee most tenderly ! Ponder , how this Holy man , perceiuing the Blessed Virgin to be neere her deliuery , ser●ed and cherished her , in whatsoeuer his small forces , power , and ability was able , ●especting and honouring her as the Mother of Almighty God , and hi● most chast Espouse , of whose vertue , ●olines , & purity he had now so high a conceit and esteeme . Gather hence desires to doe the like , esteeming and reuerencing this most pure Virgin , seruing her with purity of body and soule , and performing these daies some particuler seruice towards her , that she may obtaine for thee of her Sonne , a good preparation to receaue him , as this Holy Patriarch by her meanes obtained . THE VIII . MEDITATION . Of our Blessed Ladyes iourney from Nazareth to Bethleem . THE 1. POINT . TO consider how the Sonne of the euer-liuing God , being to be borne into this world , h● ordained to leaue and dep●iue himselfe of those commodities which he might haue had in Nazareth , being to haue beene borne in his Mothers house , and amongst his kindred and friends , where he could not haue wanted the shelter of a warme lodging or chamber , yea and further commodity and attendance , such as was not wanting vnto Saint Iohn , borne at home in his Fathers house . Ponder , how Christ Iesus our Lord abandoned , and contemned whatsoeuer the world loueth , to wit , contentments , pleasures , and pamperings of the flesh , and sought for all that which the world abhorreth and flyeth , as he demonstrated in the pouerty and want of all things , in which he alwaies did exercise himselfe , and choosing to be borne in Bethleem , at the time when all thinges should be wanting vnto him , in a houre & season so incōmodious , sharpe , & rigorous . Heere confound thy selfe , beholding so rare an example , and b● ashamed to see thy selfe so great a louer of thy owne commodities and delicacies . Humbly beseech him to giue thee grace , that thou maist renounce whatsoeuer pleasures and delights of the flesh , and loue and imbrace pouerty and want of all things , as he alwaies did . THE 2. POINT . TO consider the occasions which Christ our Sauiour tooke to make this his iourney , that therby all might know he came to obey , and serue , and not to doe his owne will , but the will of his Father who had sent him . Ponder , that as Christ our Sauiour was borne in obedience , so he also dyed in obedience , that thou mightst learne to obey . In regard of which obedience his holy will was , that his Mother and himselfe in her should profes●● seruice and alieagiance , and submit themselues to the commaundement of Augustus Cae●ar , who as Emperour and Lord of the world had commaunded that all his subiects should be enrolled for the paying him tribute . Gather hence that if the King of heauen entred into the world humbling himsel●e and professi●g allegian●e to a temporall King , it cannot be much for thee to humble & subiect thy selfe to a heauenly King , & to thy Superiours , his substitutes on earth , to whose will thou must endeauour to forme all thy actions : for this is the will of Almighty God. THE 3. POINT . TO consider the discommodityes which our Blessed Lady suffered , who being poore , the way long , the season sharp and cold , and in the hart of winter , comming to Bethleem ●ll weary , and destitute of humane comfort , yet she carryed all with admirable patience , and conformity to the will of Almighty God. Ponder , how the Blessed Virgi● and S. Ioseph went that iourney all alone , vnknowne and forgotten of the world , notwithstāding they wer● the most precious Iewells the world had ●uer yielded , & in highest esteem in the sight of God! O how little did the B. Virgin & S. Ioseph regard the world , with all the pompe , & honour thereof ! Gather hence desires to be forsaken of men , and be ashamed of the little loue which thou hast to suffer , & that thou so easily dost complaine o● the lea●t discommodity , which is offered . Learn from this day forwards to set all thinges at naught , but only vertue & holines of life . THE 4. POINT . TO consider , how that after two or thee daies iourney these holy pilgrimes ariued at B●thleem late in the euening , & going frā house to house , & from Inne to Inne , did enquire after lodging , either for money or for Gods sake , but found none that wold receiue or lodge them , all being taken vp by persons of better esteeme and fa●hion , then they were thought to be . Ponder , how often this soueraigne Lord hath called at the gates of thy hart , & said vnto thee that which he said to his chast & Holy Espouse in ●n the Cantieles : Open to me , my b●loued , m● sister , my doue . But such was thy obst●acy & rebellion , that thou wouldest neuer entertaine nor ledge him , yea rather hast shut the dore most vngratefully against him . Gather hence a great desire now at last to harbour and receiue this thy Lord , and Maister , & giue him some place in thy hart that he may be spiritually borne in thy soule : for doubtles he wil most aboundantly requite thy good hospitality and entertainement , as he requited Martha & Zachaeus . Beseech him to come once more & knocke at thy dore , for that thou wilt now open it vnto him , and giue him the best part of thy house ▪ to wit , thy hart , that he may repose & remaine therein as long as it shal be pleasing vnto him . THE IX . MEDITATION . Of the Natiuity of our Sauiour Christ in Bethleem . THE 1. POINT . TO Consider how the most B. Virgin not finding any other , was faine to take vp her lodging in a poore & forlorne cottage , yea which is more , in a vile & loathsom● stable , the which Saint Iosep● hauing accommodated after the best manner he could , they there rested very well contended , rendring to Almighty God many thanks for that sory ●helter & aboad . Ponder first , that a poore & ●ase habitation is nothing displeasing vnto Almighty God , so it be quiet and free from all worldly v●●ities . For God had rather come and remaine with a poore & humble man ( if he giue him his hart ) quiet , & free , then with any Prince or King , that hath his mind busied & disquie●ed with worldly affaires . Ponder secondly , how the B. Virgin miraculously perceiuing the time of ●er deliuery to be at hand , in place of sorrow and paines which other women do feele , she was filled with ioy and gladnesse of soule and body , contemplating the present benefit , which Almighty God bestowed vpon the world , for the redemption thereof : & so she brought forth her only Sonne , and the only begotten of God the Father , without any pain● or griefe , or lo●●● of her Virginity : wherat being wrapt with profound ●dmiration , she cryed our : It is possible , that with these eies of mine I doe see God who created me , now become a child for my sake , in this most vile & abiect place of the earth , 〈◊〉 stable ! Is it possible that I behould ●he Sonne of the Eternall God , be●ome a tender babe ! And the sple●●●our and brightnesse of the glory of ●is Father , laid vpon a little straw , ●nd hay ! That I heare , and see him ●●eep , who is the only comfort of ●he miserable , and the ioy of the A●●ells ! Gather hence a great desire to feele , and experience that which the Sonne of Almighty God suffered and felt at this his entrance into the world endeauouring to get at the least some one of the vertues which then he discouered , of Humility , Pouerty , Patience , and Contempt of all thinges which this most miserable world doth yield . THE 2. POINT . TO consider , how the sacred Virgin , beholding that Blessed babe , whom the Seraphims & all the Blessed Spirits do serue and adore , lying vpon a little straw , shiu●ring for cold , and in all thinges behauing himselfe as an infant , the teares trickled downe her che●kes , and bowing with great deuotion her knees to the very ground , with most profound reuerence she adored him as her God , and kissed his sacred feet as of her King , his hande● as of her Lord , and his face as her deerest Sonne , and imbracing him , and laying him at her virginall breastes , did reioice with him , and say : O child of gold , O riches of heauen , O ioy of Angels , O mirrour of beauty , thou art most welcome into the world vtterly lost without thee : in good time art thou come into this land of perdition , to be a meanes for vs all to ascend into heauen . Ponder , with how sweet and cheerfull a countenance this Blessed Infant would behould his beloued Mother , & smiling vpon her , would discouer vnto her how the immensity of God did there lye hidden in so small a corps , his infinite wisdome inatender babe that could not speke , his whole omnipotēcy in those weake and feeble members . Gather hence feruent desires ●o adore and serue , as the Blessed Virgin did , this thy Lord and Creatour , seeing he debased & ●umbled himselfe so much for thee so vile a seruant of his , because by thus offering thy selfe to serue him , body & soule , ●nd with all thy ability and power , he will most willingly accept of this thy good will , and giue thee grace to effect it . THE 3. POINT . TO consider the ioy , de●otion & ●eares of the Blessed Virgin , and the care , & diligence wherewith she did performe w●atsoe●er apper●●i●ed to the seruice of her Sonne , and Lord ▪ She swathed him in a poore , yet cleane and handsome swathingbandes & cloathes , such as she had . She with most tender loue , and incomparable ioy imbraced him , she gaue him a thousand kisses of ioy , saying : My King , my Prince , my loue , my Lord , & my God , and forthwith laid him downe in the manger . Ponder how this Blessed In●ant , though he speaketh no● a word , doth notwithstanding from the manger , as from out of a chaire or pulpit , teach and read vnto thee a lesson of Pouerty , and neglect of what●oeuer is in this world : for he being ● most mighty and potent King , bat●●euertheles no other throne or plac● but only a stable , and in lieu of rich and costly hangings , and cloath o● gold , the spiders webbe● , and hi● bedding straw and hay , insteed of the softest & warmest fethers . Gather hence confusion and shame , for that thou dost alwayes desire , procure , and seeke for thy selfe whatsoeuer is best , whereas Christ our Sauiour did alwaies for himselfe choose whatsoeuer was worst : as to be borne , be choose a stable a most loathsome place , an aboad of brute beasts : to dye he made choice of an infamous place , appointed for the excution of 〈◊〉 and malefactours : for to be borne he selected a small and silly Village , and the dep●h of midnight , when no body migh● see him : to dye be appointed the midday , and the gre●test and fairest Citty of the world . When he was to be borne in Bethle●m , ●e ordained that there should be great concourse of people from all places of Iudea , who at that time were there assembled to haue their 〈◊〉 and families enrolled , once a year● , 〈◊〉 to the custome , & the Emper●●● command of eu●ry ones 〈…〉 , which might be an 〈◊〉 that his Mother and S. Ioseph should not f●●d any lodging or commodity for his birth , and when he was to dy that the Citty of Ierusalem should be full of people , that it might be vnto him an occasion of more infamy . To conclude , if this our Lord his election , choice , & iudgement of things be alwaies best , as doubtles it is , it behooueth thee in imitation of him euer to make choice of the worst for thy selfe , flying whatsoeuer tendeth to thy honour and estimation , and imbracing whatsoeuer may be for thy dishonour & contempt . THE 4. POINT . TO consider , what this B ▪ Child hath in heauen , as he is Almighty God , & what in the stable , as he is man , & who he is in both places . Ponder , how this poore little Infant who is heere lodged in so vile a cottage , and reposeth in a manger , is a God of infinite Maiesty , whose seate is heaue● , whose throne are the Cherubims , whose seruants are al the Angells , and whome all do adore and serue . This babe is the vniuersall Lord and eternall word in all thinges ●quall with the other two diuine per●ons , who afterwardes was so glori●usly transfigured on the mount Ta●or betweene Moyses and 〈◊〉 , and ●ho in the day of Iudgement ●●all sit 〈◊〉 a throne of Maiesty , amiddest the ●ood and bad . He , the very same , ●ow in this his entrance into the ●orld , lyeth in the cribbe , in a hard ●nd abiect manger , betweene two ●●ute beastes , preaching and saying ●●to thee , not by word of mouth ▪ ●ut of spirit , not with many speeches , ●●t with deedes : Learne of me , be●use I am meeke & humble of ●art . ●●hold , how euen from my cradle ●till my dying day , I haue chosen 〈◊〉 my inseparable companions● po●●ty , contempt , sorrowe● and affli●●ons . Hence maist thou gather , th●●●ing God himselfe , so great ● Lord ●ame for thy ●ake so little , tho●●st also endeauour to humble 〈…〉 and to become little , for vnle●●● 〈◊〉 become as this little one , tho● 〈◊〉 not enter into the Kingdome of heauen . THE X. MEDITATIO● . Of the ioy which the Angells and me● 〈◊〉 the Natiuity of the Sonne of Almighty God. THE 1. POINT . TO consider what passed in he●uen at such time as Christ lesus our Lord was borne o● earth . Then the eternall Father gau● commandement that all the Ange●● should adore him ( as the Apostle S● Paul saith ) and all of them singing i● in the aire , Hymnes and Praises 〈◊〉 this new borne King , adored hi● with most humble and profound 〈◊〉 ●erence , acknovvledging that litt●●●●be to be the only begotten Son●● of the eternall Father , the King 〈◊〉 Lord of heauen & earth . Ponder how much this 〈◊〉 of the Incarnation of the diu●●● world , was for the glory of Almig●ty God : for in regard therof , he 〈◊〉 glorified by all the celestiall Spiri● 〈◊〉 in heauen and earth , who like ●●to so many flakes of most white how did descend from aboue as it ●ere a ladder from heauen to the ●ittle porch of Bethleem , and in to●en that they did acknowledge him or their King and Lord , they kissed ●is sacred feete . Gather hence a great ioy to see his soueraigne King adored by his ●oly Angels : and he hartily grieued ●o see him so much forgotten & ne●lected amongst men , yea , so hei●ously offended by them . Beseech ●im that thou maist not be of the n●u●er of those vngratefull persons , but ●aist glorify and adore his most holy ●on on earth as the Angels did , & doe ●lwaies in heauen . THE 2. POINT . To consider how the Eternall Father did manifest the Birth of 〈◊〉 ●ost holy Sonne to the shephearde● ▪ ●ho were watching ouer their 〈◊〉 ●n the night time , sending his 〈…〉 bring them the happy 〈…〉 and to declare so high a 〈…〉 ●nto them , of which company 〈◊〉 approaching neere vnto them , said● Reioyce , for behould I shew vn●● you great ioy that shal be to all the people : because this day is born● to you a Sauiour which is Christ out Lord in the Citty of Dauid . And this shal be a signe to you , You shall find the infant swathed in clou●s , and laid in a manger And presently thos● heauenly spirits brake forth into ●●olt diuine melody , manifesting thereby the singular content which they receiued , and said : Glory in th● highest to God , and in earth peace 〈◊〉 ●●en of good will. The shep●eardes ●earing this so happy newes , wit● great desire and loue inuited one another to seeke out him ●home they he●rd so much praised , say●ng : Let vs go to Bethleem , and let vs see this word that is done , which our Lord had shewed to vs. Ponder the admiration of these ●oly sheepheards , when following th● direction of the Angells , they found ●ll to be so as they had told them , 〈◊〉 were they greatly ●stonished to se● 〈…〉 so 〈◊〉 & base , 〈…〉 〈◊〉 poore stable , an oxe , an asl● , and a ●anger should be the signes to find out the Lord of Maiesty . But farre greater was the admiration which this very same caused in the holy Prophet I say , foreseeing in spirit ●ong before these shepheardes , and ●his great God and Lord so little , and ●o much humbled ; wheresore he said : Who euer beard such a thing ? and who hath seene the like to this ? God ●n infant , God in swathing bande● . God to weep ? a thing so vn beseemin●●is Maiesty and greatnes , a thing so ●trange , a worke that doth ama●● 〈◊〉 ●stonish the indgements of men and Angells . Gather hence desires to be h●mble and lowly , as God Almighty vouch safed to humble himselfe : for he manifested himselfe freely an● of his own accord to the humble shepheards , but not to prou●d Scribe● and P●arisies . He is willing 〈…〉 found of those who carefully 〈◊〉 ouer their owne soules , but 〈…〉 those who are ouer whelmed 〈…〉 ●yed in the dead sl●ep of 〈…〉 a care therefore to watch and pray , ● thou shalt find our Lord as these shepheards did . THE 3. POINT . TO consider the great desire which these holy sheepheardes had to bring home with them to their cottage and cabins ( if they could haue obtained so much ) those lightes of the world , the Sonne and the Mother , seeing them so solitary , poore & vnprouided of all human meanes to serue and cherish them as far a● their small forces and ability would reach , in token of gratitude for the high fauour which they had receaued of them when they disclosed & manifested themselues vnto them . Ponder that for the finding out of Almighty God , is not required , ●ither a sharp wit , or a good vnderstanding ▪ much learning , or great parts ; neither will he be found by such , if togeather therewith they seeke honour and vaine glory , and not God alone : but he is sooner foūd out by an humble Cooke or seruaut in Religion , or by a poore & simple swineheard , and doth most bountifully communicate vnto them his celestiall gifts and fauours , as the Holy Ghost himselfe testifieth in the Prouerbes . Hence thou maist gather desires to seeke Almighty God with true loue and diligence , that thou maist also find him as these silly sheepheards did . Beseech him that seeing he is the soueraigne shepheard and thou his sheep , marked with his owne most precious bloud , he will vouchsafe to take from thee all presumption and pride , which is the disease and infection that doth vvast thee away , and make thee so leane : and that he will shew thee , as he did his holy and chast Espouse , where he ●eedeth , where he lyeth in the mid-day , to wit , in the manger : that seeing thou hast made thy selfe a beast through sinne , thou maist find him in the stable , a place proper for beastes . THE 4. POINT To consider that the Eternall Father sent this multitude of Angells to honour his only Sonne , who had ●●uch humbled himselfe for his loue : & to teach & instruct vs by their 〈◊〉 ample , what infinite thanks we owe vnto God for so soueraigne a benefit as he now had bestowed vpon vs , in giuing vs his best beloued Sonne , not only as a Sauiour , King , or Lord , but ( which is more wonderfull ) as our Brother , our flesh , and bloud . Ponder what care the Eternall Father euer had to exalt his most holy Sonne , when he did most humble and debase himselfe , as is to be well seene both heere , and in all other passages and mysteries of his most holy life . He was Circumcised , and a Name most honorable and most glorious was giuen to him , to wit the na●e of IE ● VS . He was Baptized , and the Heauens were opened for him , the Holy Ghost descended vpon him , and the Eternall Father honoured him , saying : This is my beloued Sonne . He was Crucified between● two theeues , and presently the heauens grew darke , the earth quaked , the rockes rent , the dead rose , all the elements altered : Finally he was acknowledged of his enemies for the Sonne of God. Gather hence a great and earnest desire to imploy thy selfe wholy all thy life time , in honouring and praysing so good a God , and he will haue care to exalt and honour thee , as he had of his most holy Sonne , who humbled himselfe so much for his honour and glory . And so doing thou maist also sing the Hymne of the Angels with the like spirit and deuotion as they did . THE XI . MEDITATION . Of the Circumcision , and of the Name Of IESVS . THE 1. POINT . To consider , how God Almighty hauing sent his only 〈◊〉 into the world in habit & likenesse of a sinner , he was not conte●● to take only vpon him humane Nature , and to seeme lesse then the Angells in our mortall flesh , but ●ould also on the eight da● after his mo●● holy natiuity , subiect himselfe ●o the Law of circumcision , which was the badge of a sinnefull child , and shed not only teares from his eies , but also sacred bloud from out his veines . Ponder , how great loue towards vs he doth daily discouer , for he cannot endure that his suffering for our weale and remedy should be any with delayed , though those who were to see him Circumcised , might iudge and account him a sinner , as taking vpon him the marke & badge of a sinner . Whence thou maist gather very great confusion , that being so great a sinner as thou art , thou wilt not seem to be accounted so , but rather iust , and a very Saint , and to that end often excusest thy sinnes . Wherefore thou must humble thy selfe , and giue thanks vnto this thy Lord , who hath so wonderfully humbled and sought to hide himselfe . Beseech his diuine Maiesty , that as he subiected himselfe to carry vpon his tender shoulders ●he old Law of Circūcision , so hea●y and painefull , thou maist likewise carry , and haue before thine eyes , and in thy hart , the sweet Law of his diuine Commandement : and that he will vouchsafe to season it with one drop of his most precious bloud , which he so liberally shed vpon the ground , to the end it may loose all the hardnes , & distast which it hath . THE 2. POINT . TO consider , 〈◊〉 is Gods will & pleasure , tha● 〈◊〉 Circumcise thy selfe spiritually ( that is ) that thou cut off all superfluities in pampering thy flesh , in honour and commodities of this world , Circumcising and mortifying thine eies , not suffering them to behould that which is not lawfull to desire ; circumcising thy tongue , making it to keep silence , from vaine & idle wordes : Circumcising thy tast , that it feed not it selfe with glutt●nies & delicacies . Ponder in how much need tho● standest of this Circumcision , how much thou art giuen vnto thine ow●●●ill , and 〈◊〉 much it ●●hoouet● ●hee , allwaies to carry in thy handes● that is , in all thy actions , the knife of Circumcision . Gather hence also a great and earnest desire , to suffer willingly , & that others both Superiours & Inferiors may circumcise thee ( if thy selfe shouldst be remisse and slacke therin ) and help thee to cut away whatsoeuer may hinder thee from comming vnto this thy Lord , whether they doe it with a good 〈◊〉 intention , bearing it patiently , 〈◊〉 they shall depriue thee of thy delight , honour , pleasure and content , euen to she sheading of thy bloud for him , who first hath shed it for thee . THE 3. POINT . TO Consider how they imposed vpon this child the Name of Iesus which is to say , Sauiour of sinners : as one who was to deliuer them not only from all euill , but also to bestow vpon them most excellent fauours and riches , that thei● remedy & saluation might be most abundant . Ponder that this glorious Name ●as imposed vpon him 〈…〉 greater honour . For his Eternall Father seeing him so humbled and marked with the badge of a sinner , would that he should euen then be exal●ed , & haue giuen him ( as S. Paul saith ) a Name which is aboue all Names , that is IESVS . And whereas our saluation was to cost him the sheding of his most precious bloud , he gaue leaue to whatsoeuer instrumēts were fit for the drawing of bloud to worke their effect vpon him : to the knife at his entrance into this world , and at the end therof to the whip , scourges , thornes , nayles , & sp●are . Hence thou mayst gather affections and desires to adore and reue●ence this ●ost holy , and most sweet Name of IESVS , hauing it alwaies in thy mouth and hart , thereby to obtaine victory o●er thine enemies . For the Diuells doe flye from this holy Name , and the infernall powers do tremble at it , and by it and in it , sinners haue their hope and confidence , because IESVS is as much to say , as Sauiour . And if to saue thee and truely to beare that Name , cost him so deare , as the sheding of his most precious bloud , and the spending of his life for thy sake ; what is it meet thou shouldst doe for thine owne saluation ? And seeing all is but little , though it should cost thee thy very hart bloud & life , say vnto him with the Prophet : My hart is ready , o God , my hart is ready so to doe , so that thou vouchsafe to make me partaker of that sacred pledge . THE 4. POINT . TO consider , how the Circumcision bsing performed , & the knife of griefe hauing pierced the tender flesh of thy Sauiour , they restored him vnto our Blessed Lady all bloudy , and the teares trickling down his cheeks . Ponder with what griefe of hart , with how many teares gushing out of her eyes , this most B. Virgin receiued her beloued Sonne , endeauouring to comfort him , taking him in her armes , laying him at her virginall breasts , giuing him to sucke of her most pure milke , and saying : O spouse and King of glory , how deare doth the sinne of ●dam cost thee , how soone dost thou performe the office of a redeemer , suffering paines & ●heding thy bloud for mankin● . Stir vp in thy selfe a desire to accompany this Blessed Virgin in her teares and good offices towardes her Sonne . And shedding aboundant teares of compassion , bewaile thy sinnes and offences , that thou mayst obtaine pardon of them . And render vnto Christ our Sauiour most humble thankes for the bloud and teares which he shed for thee ; auoyding heereafter to increase his paine with other new offences . Beseech the B. Virgin to obtaine for thee grace of her most holy Sonne , that at the entrance and beginning of this new yeare , thou mayst renew thy life , forsaking and casting off thy old garments , wherein thou hast been hitherto wrapped , to wit , thy lukewarmnesse , sloth , and negligence in thy spirituall exercises : putting on from hence forwardes feruour , lo●e , and charity towardes God and thy neighbour . THE XII . MEDITATION . Of the comming of the three Kings , and of their giftes . THE 1. POINT . TO consider , how the same day on which Iesus Christ our Sauiour was borne in Bethleem , he sent to these Kings or Sages a new and most bright shining star , giuing them thereby to vnderstand , that the true King & redeemer of the world was borne in Iury : and they illuminated with that heauenly light , and inflamed with diuine lo●e , much reioyced at the sight therof , congratulating and iouiting one another to go and adore that true King of Kings : and forthwith leauing their Coun●●ey they went with much content and ioy to seeke C●rist Iesus in a forraine Land , and to behold with their corporall eyes , whome they had already seene with the eyes of ●ayth : knowing very well how blessed those eyes should be , that should behould him . Ponder how great the deuotion was of these Kinges , which moued them to leaue their owne Countrey , to vnderta●e so long and so dang●rous a iourney , & to breake through so many difficult●es , which they might well imagine would befall them herein : whereas many though they be no Kings , because they will not depriue themselues of their co●modityes and vndergoe some small difficulties for the loue of God , will not so much at set one foot before another for his seruice , and so doe not find him . And it falleth out oftentymes , that those who are very fa● from Christ do b● little & little draw neere vnto him and find him , as may be seene by these holy Kings : and that those who be neere at hand , are cast backe and left of Almighty God for their ingratitude , as it happened vnto Herod , and to those of his Court. Gather hence a liuely 〈◊〉 to seeke , find , and adore this great King ●nd soueraigne Lord of all 〈◊〉 as often as thou shalt see the starre of his diuine inspiration , to vvit , the voice of th● Superiour , & the rule of thy profession , following it with great alacrity , though it bring thee to the stable , because there thou shalt certainly ●ind Almighty God. THE 2. POINT . TO consider how the Kings being come to B●thleem , the star stood ouer the place where our Sauiour was borne , and sparckling cast forth bright beames of light , as it w●r● saying vnto them : Loe heere he is , whome you doe seeke . And entring the place they found the true Lambe of God , who taketh away the sinne● of the world , reposed in the armes , and sucking at the breasts of his B. Mother . Who illuminating their vnderstanding with a celestiall beame of diuine light , discouered vnto the● , how that little babe though in exteriour shew the most poore and contemptible in the world , was true God and Lord of all . Ponder the goodnes & mercy of this our Lord , who vouchsafed 〈◊〉 impart the faith of this sacred Mystery of the incarnation , in such plenty , vnto the Gentills ; and communicated himselfe vnto them so gratiou●●y , as to call them vnto him , though they had no knoledgh at all of him before ; to seeke them out in so farre Countreyes , though they liued without thoght of him , & to call as it wer● at their dores , & ēter into their harts , as if he had need of them , & not they of him . Hence thou mayst gather that he hath often done the same to thee ▪ for thou being neither able to desire him , nor to tast of any such matter ▪ he hath sought , called & chosen the● euen when thou wert most carrelesse of him and didst fly away from him . Be therefore thankefull and seruiceable towards him for it , as these holy Kings were . And if thou hast nothing els to offer , take all thy sinnes togeather , and with harty sorrow and repentance for thine offences committed against this thy Lord God , offer them vp vnto him , that they may be consumed with the fire of his diuine charity , and thy soule remaine perfectly cleane and pure from them all . THE 3. POINT . TO consider , that albeit these holy Kings saw this poore infant lodged in a vile stable , ●rapped in poor● ragges , layd in a ●ard manger , so dest●●●te and fors●ken of all humane help and comfort ; yet they stedfastly belieued that he was the true King and Lord of heauen and earth , and forth with c●st their Scept●r● , and Crownes at his feet , and prostate on the ground with great humility and reuerence , ●dored him , and offered him gold as to their King , Incense as to their God , and myrrh as to a mortall man. Ponder that as these holy Kings offered vnto this heauenly King and Blessed Infant , these three mysticall gif●es , so were it meet thou didst offer him whatsoeuer thou hast receiued from his most bountifull hands . And prostr●●ing thy selfe before him , and adoring him as thy King and Lord ●ith ferue●t loue , in lieu of gold , wouldst offer vnto him all the riches & goods of the world : so that if they were thine , thou ●ouldst most willingly lay them at his feet . In lieu of Incense , all the smoke and vanity of the honours and glory which the world can affoard thee . And insteed of myrrh the delights & pleasures of the flesh , wholy and most vv●llingly renouncing them , and desiring not to haue or enioy them , although they were offered thee . Hence thou mayst gather great ●onfidence in the liberality of this Soueraigne Lord , that he will r●ceaue this thy Presen● , and returne thee abundance of spirituall riches for the pouerty which thou hast promised him : Victory ouer th● Pa●●●ons and thy flesh , for the vow of Chastity which thou hast made vnto him . And for the vow of Obedience , his diuine loue & grace , that thou ma●st alwayes keep his hol● Law , and C●mmandements . And ●hou ma●st offer thy selfe vp w●oly and entierly 〈◊〉 euery thing to thy Lord God , as ●●ese holy Kings his disciples did offer themselues , and al that they had . THE 4. POINT . TO consider , that after the offering was made , before the holy Kings tooke their iourney homward they receiued answere in fleep , that they should not returne to Herod , nor the same way they came . Ponder that after thou hast once found God , and dedicated thy selfe to his seruice , thou oughtest not to do as thou wert wont to doe before , nor walke in those rough and crooked pathes which before thou d●dest tread : but must change thy course , imbracing humility , and detesting pride , casting away anger , and reioy●ing in patience &c. Gather also hence how necessary it is for thee to withdravv thy selfe from all vice and sinne , vvhich lead thee headlong into hell , and to follovv and imbrace all manner of vertue which will bring thee to heauen , as the holy Kings did . For so doing Almighty God , who is the true light and way which leadeth to life , will illuminate and guide thee , as he did illuminate & guide these his seruants , and fill thee with the like gifts of his grace , with which he did replenish them , if thou dispose & prepare thy selfe to receiue it , as they did . THE XII . MEDITATION . Of the presentatiō of the Child IESVS , And of the Purification of our Blessed Lady . THE 1. POINT . TO consider how the most B. Virgin , though after the birth of her dearest Son , she remayned more pure and immaculate then the starrs of heauen , did not withstanding subiect her selfe to the Law of the Purification , not being oblige● thereunto ; yea though in some sor● 〈◊〉 vvere preiudiciall to her honour . Wherefore as if she had beene li●● to other women vncleane , commi●g out of the stall of Bethleem , where she was deliuered , in company of her Spouse , 〈◊〉 ●arryed her only begotten Sonne to the Temple of Ieru●alem , there to present him to the Eternall Father , and to offer sacrifice for him . Ponder how different this entrance and obligation is , which the Sonne of God this day maketh in the b●ginning of his life , from that which he made in the end of the same : for no● he enters into Ierusalem borne in the armes of the most Blessed Virgin , but afterwardes he shall enter a foot carr●ng the Crosse vpō his sholders whereon he i● to be crucified . To day he entreth to be offered in the armes of Holy Simeon : then to be offered in the a●mes of the Crosse. To day he shal be offered and redeemed with fiue ●icl●s ( a cert●in● co●ne of that time ) then as Rede●mer , ●ill 〈…〉 for the lou● of men , to be whipped , crowned with ●hrones , na●led an● cru●if●ed vpon the Crosse , & to a most painefull & 〈◊〉 death . Ga●●er hence great and earnest desires to off●r thy selfe , togea●●er 〈…〉 thy Lord vnto the Eterna●l Fathers ; alwaies to execute his most holy will , and to carry thy Crosse and the aduersities which befal thee , after his most Holy Sonne : seeing that he and his Blessed Mother being most innocent and most pure , submitted themselues to the law of sinners , as if they had beene themselues also sinners , with such , and so heroicall acts of humility . And be ashamed , seeing thy selfe so foule and so abominable a sinner as thou art , to be so proud and haughty , desiring to be reputed & regarded of all as pure , holy , and iust . THE 2. POINT . TO consider the spirit & deuotion wher with the Blessed Virgin per●ormed this obligation or offering ●or all manking to the Eternall Father . And in imi●ation of her , offer ●hou also vnto our Lord the sacrifice ●f his Sonne in remission of thy sin● . ●or it is better , and more grate●ull ●n his sight , then were all the sacrifices ●xhibited in old time by the Patri●rches , & Prophets . And if Almigh●● God had respect to Abell , and to his gifts , how much more will he respect the Blessed Virgin , and that B. Lambe her Sonne which this day she offered vnto him . Ponder the little spirit and de●otion wher with thou makest thine offerings in Masse and Commu●ion ▪ not offering to the heauenly Father , his Eternall Sonne with such deuotion and thankesgiuing 〈◊〉 it behooueth thee to do , in regard that he h●th giuen thee him for thy Redeemer and Mayster , yea which is more to be admired , hath deliuered him into the hands of death it selfe for thee & for thy sinnes . Stir vp in thy selfe affections of deuotion with a great desire of a●ēdement of thy life : beseeching ou● Lord to accept this thy offering . Fo● though on the one side in regard o● thy selfe who doest make this offer , thou maist iustly feare to be reiecte● as thou deseruest ; yet because he dot● also make offer of himselfe for thee trust , and haue great confidence th●● thou shalt be admitted , and haue th● 〈◊〉 forgiue● thee . THE 3. POINT . TO consider that although at the same tyme at which the Blessed Virgin our Lady entred into the Temple with her most Holy Sonne in her armes , there were many more of all sorts and conditions , Priests & learned men , noble and of the vulgar sort , yet to Simeon , and Anna the Prophetesse only , God imparted his heauenly light to know the Sauiour of the world , in reward of their good life , and holy desires . Ponder first with what feruour and alacrity that Holy old man Simeon came with stretched out armes to receiue his Sauiour , and sayd as we may piously belieue vnto the B. V●rgin : Giue me , O Virgin , your only Sonne , for he is my God , and Lord : he i● the desired of all Nations : who is to pay for my trespasses and sinnes : who must open me the gates of heauen , and who must saue me . Ponder secondly , when this holy old man sayd these , or the like words , what ●loods of tears trickled downe his venerable cheeks ? What thanks and praises did he yield vnto him who had reserued him for so great a fauour ? How tenderly did he imbrace the infant in his armes , saying with the Espouse in the Canticles : I haue found him whome my soul● loueth : I hold him , neither will I let him goe . Gather hence the like longing dsires to receiue thy God , and to place him within thy very bowells , & to put him with the Holy Espouse as a seale vpon thy hart : for so doing thou mayst iustly hope that becaus● he is faithfull in his promises , though he stay a while , he will come as last & comfort thee , as he comforted Saint Simeon in reward of the feruour and deuotion wherwith he serued him in his holy Temple . THE 4. POINT . TO consider , that this Holy old man Simeon receiuing the child in his armes , made oblation of him to the Eternall Father , for that he had a very great desire to see Christ our Lord in mor●all flesh , and Almighty God had made him promise thereof . And not only this his desire of seeing him ●as fullfilled , but also it was g●aunted him to tak him in his armes , to kisse and imbrace him , and to vnderstand by reuelation of the Holy Ghost that within that little body was included all the grea●nes , Maiesty , & immensity of Almighty God himselfe . Ponder , that God Almighty is not wanting in performing his promise : but rather doth performe more then he promiseth : wheras the world , the flesh , and Diuell contrary wise , doe promise that whic● they cannot giue vs , they promis● that which is good but performe that which is euill , they promise pleasurs and contentments , and giue disgust● and sorrowes , finally in lien of lif● , they bring eternall death . Gather hence an ●●flamed desire , with this Holy old man S. Sim●● to haue in thy armes this most sweet babe , the heyre & King of the world , the only begotten Sonne of God , the eternall weale and saluation of m●●kind , the summe of all happinesse , the Author of thy euerlasting blisse , seeke , craue , and sigh after this : for if it be granted thee , this alone will aboundantly supply all other wants , and fulfill thy desires . THE XIIII . MEDITATION . Of the flying into Egipt . THE 1. POINT . TO consider how King Herod , hauing vnderstood by the Sages of the birth of Christ our Sauiour , King & Lord of the whole ●orld , fearing least he would take from him the Kingdome which he had vsurped , determined to seek him out , and to make him away , though he knew by the Holy Scriptures , that he was to be at least a great Prophet sent by God for the saluation of the world . Ponder , how soone our Sauiour Christ beginneth to be persecuted : for he was scarcely borne , when presently Herod sought his life , the Eternall Father so ordaining , that his most Holy Sonne and his Blessed Mother should from their infancy walke the way of persecution and affliction : which ought to be a great comfort vnto thee , if peraduenture thou see thy selfe persecuted in regard of thy vertue : remembring that which our Sauiour Christ said to his Disciples : The seruant is not greater then his Maister , if they haue persecuted me , you also will they persecute . For they hate not those who are of their owne crew and faction , but those who are contrary vnto thē and resist them . Heere , out of compassion lament , and be sorry , that there should be found any so wicked , and vngracious , as to seeke Iesus Christ with intention to kill him : whereas he commeth to giue life vnto the dead ▪ and an eternall Kingdome of heauen for a temporall . Take heed lest thou do not the same ( which that wicked King did ) through thy sins , for they doe seeke to persecute and kill him . THE 2. POINT . TO Consider how Saint Ioseph , being a sleep , an Angell appeared vnto him and sayd : Arise , and take the child , and his Mother , and fly into Aegypt . Ponder , the punctuall obedience of this Holy man , in putting in execution the diuine will : for being a sleep , and reposing ( at which time trauaile is most yrkesome vnto vs ) he forth with arose , and obeyed in that which he was commanded , not being scandalized nor troubled with such a nou●lty and sodaine flight . To ●ea●h thee , that in the middest of thy case and prosperity , thou art to be prepared for afflictions , & at al times to leaue thy bed and rest , whensoe●er Almighty God shall command thee : esteeming it a thing of highest price , to know and fulfill the diuine wil , whether it be manifest vnto thee by reuelation of God or his Angells , or by ordination of men . For albeit the first be more glorious , yet in the second is exercised more humility . Conceiue a great desire to obay Almighty God , as Saint Ioseph did , because heerin consisteth true iustice and sanctity , that thou do not reply , not contradict the Commandement of God in any thing , but speedily fullfill the diuine will : reioycing ●o subiect thy iudgement not only vnto God , but also vnto men for the loue of God. THE 3. POINT . TO Consider the small security wherewith Iesus Christ our Sauiour liueth amongst those of his own Countrey . For comming to remaine with them , they receiued him not , wherefore it was necessary an Angell should aduise Saint Ioseph to tak the child , and his Mother , and to fly into Aegypt , amongst a strange and barbarous Nation . Ponder how Christ our Lord being to fly into the desert , he might haue gone to the Contrey of ●●e three Sages , where he should haue beene knowne , r●sp●cted , and serued , be would not doe so , but went into Aegypt amongst his enemies & strangers , where he had n●●●her house , nor barbour , nor any maintenance at all , that by wanting all commodities , he might haue occasion of more to suffer . Gather hence how pleasing it is ●o God , that his elect ( especially such as be Religious persons ) remaine where his will is they should , and not where they , guided by their owne fansy , desire to dwell : because the true security of the soule , doth not consist or proceed from the place , but from the assistance and protection of Almighty God. Consider also , that the Angell said vnto Saint Ioseph : Be there , t● wit in Aegipt , vntill I shall tell thee : that is , that he should remaine in Aegipt vntill he should heare further from him : giuing therb● to vnderstand that in matter of affl●ctions and desolations , and also in whatsoeuer offices and imployments he imposeth vpon thee , thou oughtest not to assigne , nor seeke to known the ●ime , how long they are to continue , but must leaue this care vnto Al●ighty God , be it little or much , who knoweth much better what is befitting vs then we our selues . THE 4. POINT . TO consider how the most Blessed Virgin , as soone as she vnderstood by Saint Ioseph the diuine wil , being most humble and obedient , sheforth with obeyed , and fearing to fall into the hands of Herod , and so endanger that precious Iewell , which was all her riches , not standing vpon labours of paines , nor vpon the incommodities of the way , she presently arose , and with all speed tooke the Bl●ssed babe in her armes & fled : not regarding that she leaueth her countrey , parents , and friends , her house , and whatsoeuer she had there , so that she might keep and assure that which of her was for more esteemed then all the rest . Ponder how the most Blessed Virgin and Saint Ioseph trauailed all alone that wearisome way , vnprouided of all commodities , in great pouerty , vpon some little beast , or asse , carrying a few cloaths of the B. child , and some tooles of S. Ioseph , the rest he carryed on his backe . Also what extr●me cold the B. Virgin endured , being tender , & of a delicate complexion , it being then the depth of winter . Behold the foule wayes & dur●y passages which they met withall , and finally how after long trauaile and paines taken , they came into Aegypt , & betooke themselues to some poore cottage , vnknowne & neglected of the world : but very much cō●orted , for that the Blessed Infant had escaped the hands of his enemies . Gather hence a great loue to pouerty , & to be contemned & forgotten of the world ; & seeing in this world thou art as a way-faring man , desire to ioyne thy selfe with this holy company in their iourney , and see if thou canst serue them in any thing . Peraduenture the B. Vi●gin will giue thee her Sonne sometimes to carry in thy armes . O happy art thou , if it be graunted vnto thee ! THE XV. MEDITATION . Of t●e murder of the holy Innocents . Of the aboad of the child Iesus in Aegipt : & of his returne into Israel . THE 1. POINT . TO Consider how King Herod perceiuing that he was deluded by the Sages , to secure his Kingdome , determined to kill him whom he feared might depriue him thereof . And because he knew not where he was , and least the child he sought for , with rage & diuelish fury should esccpe him , he commanded all the young children borne at that time , to be murthered , and execu●ed it with barbarous cruelty & impiety , to the end Christ Iesus our Sauiour should not escape , but dye among them . But it succeeded not a● he desired , neyther was the Tyran● able to compas●e his intent , albeit he omitted no diligence for the accompl●shing thereof : for although all the world persecute vs , if God protect and defend vs , we cannot suffer losse of the least haire of our head . Ponder the griese that our Sauiour had in AEgypt , seeing from thence the murder of so many Infants for his sake : but on the other side , how he was glad and reioyced that by the meanes of tempora●● death which passeth in a moment , they obtayned life euerlasting , which now they enioy : many of them by this meanes being deliuered from the danger of eternall damnation , because if they had not dyed by this accasion , peraduenture they might haue beene of those that consented to the death of our Sauiour , & so should haue been damned . Hence thou maist gather a great desire to put thy life and death in the hands of God , endeauouring to confesse & manifest him with thy works , though it should cost thee thy temporall life to gaine eternall , as these holy and thrice happy Infants did . THE 2. POINT . TO consider how Saint Ioseph , & the most Holy Virgin with her Sonne being now in AEgipt , began to treat with that barbarous people , and to gaine their good wills . And it is credible , that the Blessed Virgin went to assist and help other women when they needed , and as rich women doe call for the poore to haue their assistance , and doe giue them something for their paines , so it is likly they vsed her help . Ponder how through her good behauiour , speaches , & celestial conuersation , the richer sort tooke affection to this poore Virgin , and also to the child Iesus , who in like manner was much beloued for his beauty & sweet countenance . Gather hence how thou oughtest to behaue thy selfe with strangers , superiours , & inferiours . Ponder like wise how S. Ioseph did worke , & earne dayly ●ages , there with to maintaine the Blessed Virgin , and her Sonne . Make account that the office , paines , or function wherein thou imployest thy selfe , thou performest it to maintaine these poore exiled and banished persons : for that which thou doest for thy brethren and nieghbours , our Sauiour esteemeth it as done to his owne person ; as himselfe sayth in the Ghospell . THE 3. POINT . TO consider how after fiue or seauen yeares were past of this exile in AEgypt ( as some Authors say ) an Angell of our Lord appeared againe in sleep to Saint Ioseph , saying : Arise , and take the child and his Mother , & goe into the Land of Israel , for they are dead that sought the life of the child . Ponder that at length the persecutor dyed , and the banishment of the Innocent Child Iesus ceased , whereby thou maist perceiue that the paines , perills , and persecutions of this life shall haue an end , and the banishment therof ; and they which persecuted vs shal be iudged , & their inuentions examined . Whence thou mayst gath●r al●o , that if thou remayne faithfull towardes God , and beare with patience the afflictions which he sendeth thee , for proofe and crowne of thy vertue , after the exile of this world , thou shalt inioy and possesse the eternal rest of heauen , which God hath prepared for thee . THE 4. POINT . TO consider the prouidence of Almighty God in sending presently his Angell , to bring these so happy tidings to Saint Ioseph , & to free him from the banishement of so many yeares . Ponder what confidence he had in Almighty God , and how contented he was , seeing the care God had of them , and how ready God was to beare his prayer , and to release him from his doubtes , difficul●ies , and cares . Purpose to haue recourse euer to Almighty God in thy difficulties , with prayer and confidence in him : for thou mayst securely put all anxious solicitude of the successe of thy ●ff●yres , casting thy selfe into the hands of God : for in them ( as Dauid sayth ) are thy strong & prosperous successes . Likewise thou mayst consider the griefe of these of AEgypt among whome those holy Saints had liued , when they were to take their leaue o● them , by reason of the singular content they receaued in their vertuo●● con●ersation , & for that it is credible that they left many ( who were blind and ignorant euer before ) enlightned with the light and knowledge of the true ●ayth . Gather hence desires , that Christ our Lord neuer depart from thy soule , but euerlastingly remaine with ●hee . Beseech him , as those two disciples did , saying vnto him : Tarry with vs because it is towardes night , & the day is now far spent . THE XVI . MEDITATION . How the child Iesus remained alone in the Temple of Ierusalem . THE 1 , POINT . TO consider how that after the most Blessed Virgin with her Sonne and S. Ioseph had beene in the Temple of Ierusalem , and therein adored Almighty God thei● Creatour , the Blessed Virgin departed towards Nazareth , and S. Ioseph followed some houres after ( because the men went not togeather with the women , wherein children might goe indiff●rently with the one or the other : ) and so the Blessed child remayned behind them in the Temple , they not perceiuing it . Ponder how the Blessed Virgin being now come a good way on her iourney , stood expecting her most beloued Sonne , & Spouse with great desire of their comming : but when she saw that her Spouse Saint Ioseph brought not with him the B. Child , being much perplexed and troubled , asked him where he was ? And he likewise much afflicted , answeared that he though he had returned with her : but finding it otherwise , they began to lament and weep incessantly : and not without great reason , for the losse was not small of so great a treasure . Gather hence two things : The first what griefe thou oughtst to haue when thou shalt chance to loose Almighty God through thy owne default , seeing the most B. Virgin and Saint Ioseph grieued so much , when he absented himselfe from the without any fault of theirs . Secondly , with what diligence thou oughtest to seek Almighty God notceasi●g , nor omitting any occasion , but seeking him in all places whersoeuer thou mayst haue any tidings of him , as the Espouse did in the Canticles when she said : I will rise , and will goe about the Citty , by the streets and high wayes . I will ●eeke him , whom my ●oule loueth : For that which costeth vs nothing is not esteemed , and that which is worth much ( as God is ) must cost vs much . THE 2. POINT . TO consider wherein this most blessed child did spend those days which he was in the temple from his parents , how he watched and prayed there all the night , offering himselfe vp to his Eternall Father for the saluation of the world . Ponder that his bed whereon he reposed all that while was the hard ground , or some stoole or bench in the Temple , and yet thou must haue thy bed so soft . His dyet was a little bread gotten of almes , and thou seekest delicacies and superfluities : yea it is more probable he passed all the time without eating : for of all these temporall matters he made but small reckoning , where contrary wise thou wilt that nothing be wanting vnto thee , but wilt abound in all . Hence thou mayst gather affections and purposes of imitating our Sauiour , by imbracing the pouerty and want of all thinges : seeing the Lord of them all endured & suffered in himselfe so great penury of them . Haue also compassion of his pouerty and solitarines , because for thy sake he put himselfe in these straits of extre●● necessity . THE 3. POINT . TO consider , how the day followin the most Blessed Virgin returned with Saint Ioseph to seeke her beloued Sonne our Lord in Hierusalem . Ponder with how great solicitude , with what fighes , groanings and teares , and with how much care she sought him , demanding of all she met , whether they had seene whome her soule loued : and giuing them signes whereby they might know him , she said with the Espouse in the Canticles : My beloued is white and ruddy , chosen from amongst thousands . But when no body could answere her demand , she turned her selfe to the Eternall Father , with most seruent and deuout prayer , beseeching him not to chastice her so rigorously , if she had committed any negligence in the seruice of his Sonne and her God : acknowledging her selfe not worthy to be his hand●ayd . From hence thou mayst gather two things : First , that a most certain and assured meanes to find Almighty God , is to acknowledge that thou deseruest not to find him , and perad●enture he hath left thee through thine owne default , albeit thou knowest it not . The second is , that Christ our Lord is not to be found among the delights and pamperings of the flesh b●t in afflictions , paines and desolations : not among kinsfolkes and acquaintance , but in his holy Temple , & there thou art to seeke him , if thou desire to find him . THE 4. POINT . TO consider , how that after our B. Lady , togeather with her Spouse Saint Ioseph had sought her beloued Sonne both within and without the Citty of Ierusalem , at last after three dayes , they found him in the Temple it selfe , sitting in the middest of the Doctors , hearing them , and asking them , with so great modesty , with such gsauity & prudence , with so singular wisdome and eloquence , that all were astonished that heard him , demading of one another : Who is this ? What child is this ? What ●isdome is this in so ●èder years ? Whose Sonne is this child ? Ponder how great ioy and content our Blessed Lady receiued when she found her most holy Sonne , and saw him so much honoured & esteemed , and her hart being not able to endure any delay , she entred among the middest of the Maisters and Doctours , & approaching vnto him , she speake these moanefull and tender words : Son , why hast thou so done to vs ? Behold thy Father & I sorrowing did seeke thee . He answered her , That he had done so , that he might attend and imploy himselfe in the affayres of his Father . Gather hence a desire , that all thy whole life and endeauours may be imployed , not in the a●rayres of this world , or of selfe-loue , but in ●hose which are of God , and for God. ●ee ashamed to see how far thou hast ●itherto beene from obseruing this ●duise , and procure from this day ●orward , euer to imploy thy power●●nd senses in the seruice of Almighty God : seeing his diuine Maiesty alwaies imployed himselfe in that , which was for thy good and benefit . For by so seeking our Lord God , thou shalt find him , and neuer loose him . THE XVII . MEDITATION . Of the life of Christ our Lord til he 〈◊〉 thirty years of age . THE 1. POINT . To consider , that as Christ our Lord grew euery day in years , so likewise he increased in wisdome and grace with God and men . Not that he properly receaued any more wisdome , grace . or sanctity , as he did increase in age , for nothing could be added to that which he had in these things , because 〈◊〉 the very instant of his conception , he was endued with all plenitude of grace● bu● he increased in the exercise thereof giuing dayly greater demonstration of knowledge and vertue , or wisedome and sanctity to all the world . Ponder , how gracious our Sa●iour was in the sight of his Eternal● Father , and how pleasing a thing ● was vnto him to see his holy Sonne , not only in that height of all wisdom and grace , wherewith he was replenished : but also to see him to proceed therin in the sight of men to so hig● a perfection . Learne to desire to proceed & daily increase in vertue : endeauouring to be perfect in that state wherunto thou art called , whether it b● religious or secular , and be ashame● considering how often tho● 〈◊〉 gone back in the way of vertue : remembring that ( as S. Bernard saith in the way of God , not to go forward is to go backeward . THE 2. POINT . TO consider how our Sauiour fo● the space of thirty yeares was ●●biect to his Holy Mother , and to S. Ioseph vntill he dyed , obeying them in all they commanded him . Ponder , who he is that obeyeth and subeicteth himselfe , & to whom and in what things . He that obeyeth is God , Lord and Creatour of all things , whome all are obliged to obey , and be subiect vnto . Whome doth he obey ? Not only the Blessed Virgin who was his true Mother , but also for her sake obeyeth Saint Ioseph , who though he were not indeed his Father , yet was he so accounted , being a poore Carpenter . In what thinges doth he obey ? To wit , in meane and base thinges , such as are wont to be done in the house of a poore Artificer , as to saw & hew timber , and other thinges of the like ●●tture . Be confounded and greatly ●shamed , considering thy Sauiour Christ Iesus hewing timber , driuing ●ayles &c. and beholding thy selfe ●ow thou refusest to do such things . And gather hence that the ex●ellency of a spirituall life consist●th ●osrso much in doing workes whi●h of théselues be glorious ( as to preach to gouerne , to teach &c. ) as in doing those works which God commandeth vs to doe , by meanes of our Superiours , though of themselues they be but base and very meane . And b● ashamed of thy pride , and little obedience , in not subiecting thy selfe , not obeying thy parents and Superiour● for the loue of God , euen in little matters , seeing the King of Heaue● ( as Saint Bernard sayth ) subiecting himselfe to the very dust of the earth the Creatour of all things to his creatures : and be ashamed to desire and seeke after honourabl● offices and imployments , seeing Almighty God to exercise himselfe in thinges so base & humble . THE 3. POINT . TO consider how Christ our Lord , vntill he was thirty years of age , exercised himselfe in the trade of a Carpenter : for he was not only called the Sonne of a Carpenter , but also a Carpenter , as S. Marke sayth , And where as he might haue chosen to himselfe some more honourable imployments , he vndertooke this meane office , therein to exercise humility , & to be dealt with , as noble and p●incipall men do deale with mecanicall artificers : that so , the treasurs of wisdome & knowledge of God , which are all in this our Lord ( as his holy Apostle sayth ) might be hidden from the eyes of the world . Ponder the rare silence of Christ our Lord , who during all this ●y●e , would not make himselfe knowne , but did so long hold his peace : and being the Wisdome and Eternall Word of his Father , would not speake , nor make knowne who he was by publike preaching , vntill he was thirty yeares of age , leading in the mean● while , a life full of pouerty , humility and silence , couering his graces & other prerogatiues with rare humility . Learne by this patterne & example how to keep silence in thy exter●all businesse and corporall exercises , if thou art imployed in any , imitating Iesus Christ our Lord , who l●bouring in body , prayed in mind . E●deauour likewise to conceale the giftes and talents which God hath giuen thee , when there is no need to publish them : laying first deep root in humility , seeing thy Redeemer vouchsafed to walke this way for so long time togeather . THE 4. POINT . TO consider , how the B. Virgin did profit and benefit her selfe increasing in all sorts of Vertues , but especially in Humility , seeing her most Blessed Sonne and her God , being wisdome it selfe , and yet concealed vnder such signes and exercises of Humility . Ponder how our Blessed Lady was euer contemplating and obseruing him and his examples , keeping and ruminating all these thinges in her hart : and calling them often to mind , she endeauoured to imitate her Sonne , and after his example to increase in humility , wisedome , and grace . O how contented did she liue hauing in her company such an incomparable mirrour and patterne of vertues ! How ioyfull vvas she 〈◊〉 haue him alwaies at her side , to see him dayly at her table : to hear● his words , to enioy his presence ! Gather hence a great desire to haue Christ our Lord , pres●nt and before thine eyes in all thy workes . Beseech him that he vouchsafe neuer to depart from thee , nor thou from him , that thou mayst performe thy actions whith spirit and life , as his diuine Maiesty desireth thou shouldest . THE XVIII . MEDITATION . Of the Baptisme of our Sauiour THE 1. POINT TO consider , how Christ our Lord hauing liued in company of his most Holy Mother ( who was now a widdow ) thirty yeares , such a life , as we may ●ell imagine doubtles to haue been more diuine then humane , the time being now come wherin he was to man●●est himselfe to the world , performing the office of a redeemer and Mayster , he came one day to our B. Lady , & with most tender affection disclosed vnto her the whole matter , &c as an obedient sonne craued lea●e of her , and her benediction , that he might go and attend to the worke of our Redemption . The Blessed Virgin through the great desire she had of the saluation of mankind , not requesting him to deferre it any longer tyme with perfect resignation to the diuine will , denying her owne will to conforme it to the wil of Almighty God , sayd vnto him that which her most Holy Sonne said to his eternall Father in the Garden : Let not o Lord , my will , but thine be done : and imbracing her Sonne & her God most tenderly , she gaue him her Blessing and licence , where with he departed , and remayned with teares trickling fast down her cheeks alone , a poore widdow , and without her Sonne . Ponder the punctuall obedience of the sonne , in thus abando●ing that chast doue his Mother , and the pleasant and contented life he led with her , to lead his life among wild beasts : & the sacrifice of the mother , depriuing her selfe of such a Sonne . Take example from hence and learne of Christ our Redeemer so to loue thy parents and kinsfolkes , that wh●●soeuer the glory or seruice of God shall require , they may not stay nor hinder thy good purposes and desires , neyther Father nor Mother , kinsfolkes nor friends , no nor all the world : procuring , if they attempt any such thing , to fly from them as 〈◊〉 domesticall enemies : for so Christ our Sauiour calleth them . THE 2. POINT . TO consider , how our Sauiour , as soone as he was departed out of the presēce of his beloued Mother , tooke his vvay tovvardes Iordan , where S. Iohn was baptizing the Publicans & sinners . Ponder first how poore , how solitary , & how destitute of all company our Sauiour goeth on his way , and aboue all , how he placeth himselfe in the number of sinners , thereby to giue vs another example of humility , and not desiring to be known besought S. Iohn to baptize him . Secondly , how great the ioy & content of this Saint was , when he knew by the spirit of prophesy Christ our Lord , how he leaped againe for ioy as he did when he acknowleged him in his mothers wombe ; beholding him there so humble . Gather hence desires to humble and submit thy selfe to the very dust of the earth , not desiring from hence forward , to iustify thy selfe , nor preferre thy selfe before others , seeing thy Sauiour so humble , going to be baptized , as if he had beene a great sinner : and seeing thou art indeed a sinner , desire to vse conuenient remedyes , though thereby thou be noted & knowne to be a sinner . THE 3. POINT . TO consider , how S. Iohn refused to baptize our Sauiour saying vnto him : I , O Lord , ought to be baptized of thee , and commest thou to me ? Ponder the admiration and a●●onishment of Saint Iohn , seeing our Sauiour so humble , and those short , but mysticall vvordes : Thou commest to me to be baptized ? Thou God infinite , Thou Sauiour of the world , Thou forgiuer of sinnes , Thou who sanctifiedst me in my mothers wombe , commest to me , thy creature , a vile and silly worme , and thy seruant ? Hence thou mayst gather , that vertue and sanctity consisteth in humility and obedience ( that is ) i● obeying God and his Vice-gerents , ( I meane ) those which be in higher degree of dignity , office , age , and ●cience . Also our equals , giuing them greater honour and the better place . And our inferiours , delighting to subiect thy selfe vnto them as if they were thy superiours : taking example by Christ our Lord , who humbled hims●●fe to much this day , obeying and kneeling downe before his Precursor S. Iohn Baptist to be baptized of him . THE 4. POINT . TO consider , how while S. Iohn baptized our Sauiour , the Eternall Father authorized & honou●ed him most wonderfully , fulfilling the truth of that saying : Whosoeuet humbleth himselfe , shal be exalted . And to this end the heauens were opened , and there descended a doue , and rested vpon our Sauiours head , to declare his innocency and sanctity that he was the Lambe of God , that taketh away the sinnes of the world : & a maiesticall and graue voice was heard from the heauenly Father , saying , this is my beloued Son , in whom I am well pleased , by whome I am appeased , and reconciled vnto mankind . Ponder , that although Christ our Lord desired to conceale himselfe , permitting himselfe to be accounted but an ordinary man , and a sinner , yet the Eternall Father manifested his innocency , declaring who he was by a voice from heauen : for it was not reason that so great humility should passe without te●timo●y of great glory . And it is the condition of Almighty God to glorify the humble . Gather hence desires to please this our Lord , humbling thy selfe , as Christ humbled himselfe , hiding & concealing thy selfe for his loue , as he did for thy example , which if thon dost he will haue care when occosion shall serue , to manifest , honour , and exalt thee before God and men . THE XIX . MEDITATION . Of the temptation of Christ in the desert , and of his victory . THE 1. POINT . TO consider how that after our Sauiour was Baptized by Saint Iohn , moued of his owne holy spirit , he betooke himselfe to the desert , as a place ministring occasion of temptation , there to be tempted ; where he performed most holy and retyred exercise , and remayned there forty dayes , and forty nights , neyther eating nor drinking . And this to satisfy for thy riotousnes and delicacyes : exercising himselfe in continuall prayer and fasting , and other corporall austerities : liuing not in company of his Blessed Mother , or of Saint Iohn by the riuer Iordan , but all alone among sauage and wild beastes , being Lord of Angels , to humble himselfe for man , who through sinne vvas become a brute beast . Ponder , how the Holy Ghost led our Sauiour into the desert , to challenge the Prince of darkenesse to enter into the field , and to fight and vanquish him ; that knowing by experience , what it is to be tempted of the Diuell he might haue compassion of those who are tempted , and that with the victory of his temptations he might instruct thee to withstand & ouercome thine with mag●animity & courage . Gather hence a very feruent & earnest desire to giue thy selfe to prayer , fasting and mortification ( especially when thou art tempted ) according to the example of this thy Lord , who armed himselfe for the combat and temptation with these spiritual weapons , & taught thee how greatly he alwayes esteemed these vertues , that exercising thy selfe in them , thou mightst so obtain victory ouer thine enemies . THE 2. POINT . TO consider how those forty daies of fasting being ended , our Sauiour was hungry , to wit , as he was man , and forth with the Diuell was at hand , who watched and obserued whatsoeuer he did , and vnder colour of pittying him , said vnto him : If thou be the Sonne of God , command that these stones be made bread , and eate : which he sayd to try if by this meanes he might deceaue him . Ponder that the Diuell perswadeth that the stones should be conuerted into bread , and not into some other more dainty meate : for that which he pretendeth in temptations , is not thy gust and pleasure , for if he could deceaue thee by giuing thee a ●edious life full of a thousand bitternesses & disgustes , he should not giue the any contentment at all . From hence gather , that thou must neuer be carelesse how thou 〈◊〉 . uest , because the solicitude and care wherwith the Diuell goeth about to entrap thee is great and continuall . For our Blessed Sauiour was no sooner hungry , but he was ready to tempt him , thinking to ouerthrow him . Take heed , for so will he deale with thee : marke well how much it importeth thee , to watch , and pray , ( as our Sauiour sayd vnto his Diseiples in the night of his so great afflictions ) that thou enter not into teptation . THE 3. POINT . TO consider how the second temptation was of vayne glory , when the Diuell in his owne likenesse carryed our Saniour from rhe desert , to the pinnacle of the Temple , perswading him to cast himselfe dovvne headlong from aboue , because much people being belovv , and seeing so strang a thing , that falling so high be receaued no harme , many of them would belieuin him . Ponder the meekenes of our Lord God , in permitting himselfe to be carryed by the Diuell , without resistance , & concealing for the present his omnipotency , that the Diuell might not know him for the Sonne of God. Resolue and purpose firmely , that whensoeuer the Diuell shall tempt thee by himselfe or others , to vaunt thy selfe of thy vertues , thou wilt rather hide them by common and ordinary behauiour and conuersation , and couer the interiour and hidden Iewells of thy soule with the precious veyle of Humility . For where this vertue is , there is also ( as the Wiseman sayth ) wisdome , and so by his diuine ayd thou mayst obtaine thy desired victory . THE 4. POINT . TO consider how the third temptation was of couetousnes & ambition , procuring to ouerthrow our Sauiour at last by this way , and so he tooke him vp into a very high moūtaine , and from thence he shewed him all the Kingdomes of the world presenting th●̄al vpon condition that falling downe he would adore him . Ponder the vnsatiable thirst the Diuell hath of thy perdition : for he would giue thee the whole world if it were his , so that thou wouldest commit one only mortall sin against Almighty God. Gather hence a great esteem● of thy saluation , with a firme purpose not to do any thing in preiudice therof for all the world : for against this temptation our Lord sayd : What doth it profit a man , if he gayne the whole world , and sustaine the domage of his soule ? Wherefore putting him a way with veheme●●● , he sayd vnto him : A●●ant Satan , for it is written , the Lord thy God shalt thou adore , and him only shalt thou serue . Whereby our Lord giueth thee to vnderstand , that if thou shalt perseuere in the combat , with his grace thou shalt ouercome whatsoeuer tēptation : and the Diuell being vanqu●● shed , shall depart confounded , and lea●e thee with the crowne of victory in thy handes , as he did ( in spite of his craft ) in this conflict with our Sauiour , vnto whom the Eternal Father seat after his conquest , not one Angel alone to minister vnto him in that necessity , but many , to congratulate him the victory , and spreading the table , they attended on him at dinner , as seruants on their Lord and Mayster . Learne hence to confide and trust in God , and he will nourish thee , and remedy thy necessity , when , and in what manner , it shal be most fitting for thee . THE XX. MEDITATION . Of the vocation and election of the Apostles . THE 1. POINT . TO consider how Christ our Sauiour being to choose twelue men , that might be the twelu● foundations , or vphol●ers of his Church , himselfe in person , not trusting therin to any other , made choice of them , & called them . Ponder how absolute and perfect in all points this election of our Sauiour Christ was , who being the infinite wisedome that can ●ote 〈◊〉 made choice , not of the noble , ric● , and mihty o● the world , neytgher of the learned and Doctors of the Law ▪ not because he cōntemned or despised ●●yther of them , in respect that himselfe was more mighty & more 〈◊〉 ●ut bec●●se he being God had made himselfe 〈◊〉 and of so mighty ▪ Lord was 〈…〉 and being himselfe so gr●●t , had vouchsa● sed to become so little in our Nature he chose rather humble , ●raile , poor and contemptible persons , and such as got their liuing by fishing 〈◊〉 ding of n●t● , that they might no attribute vnto themselues , thos● great gifts & graces which he intended 〈◊〉 vnto them , nor thos● 〈…〉 which he meāt to bring to 〈…〉 their meanes . Finally 〈◊〉 made 〈◊〉 so miraculous an election that the 〈◊〉 of the world migh● not be 〈◊〉 to humane force , bu● to 〈…〉 And this was the 〈…〉 those whome he 〈…〉 those who● 〈…〉 〈◊〉 in three things . First in repres●●● the violent passions of anger , 〈◊〉 maketh both for the interiour 〈◊〉 exteriour quiet , and repose of 〈◊〉 and body : Secondly it consi●●● in being affable and courteous ●●ardes all , not iniurying nor vsing ●●●astful words towards any . Third●● not rendring euill for euill , but ●●●rariwise good for euill : And 〈◊〉 Almighty God calleth blessed . Ponder how Christ our Lord ●●poseth vnto vs his owne meeknes 〈◊〉 we may imitate him therein , 〈◊〉 : Learne of me , because I am 〈◊〉 , and humble of hart . And 〈◊〉 sayd it , so he shewed it in the ●●dest of so many raging wolnes , ially at his Bless●d Passion , not 〈◊〉 opening his mouth , not defen . 〈◊〉 himselfe , not repining or dis●●● thereat . Learne how greatly it behoo●●● thee to shew thy selfe meeke & 〈◊〉 towards all , towards thy Su●●●● , & equalls , and inferiours , if 〈◊〉 desire to be Blessed and to 〈…〉 land of thy hart , and thy passions , and the harts of all men , & most of all the land of the liuing , thy celestiall countrey . THE 5. BEATITVDE . TO consider how Christ our Lord calleth Blessed those that mourne or weep , not with corporall teares ( as many worldlings doe ) for temporall losses , of honours , life , and goods : but such as lament for their sinnes , and for the losse of so many soules , which are separated from the knowledge of Almighty God : wher● as contrary wise , the foolish world calleth blessed those that laugh & liu● in myrth & pleasure : but Iesus who is truth it selfe , sayth that they be accursed , because after their laughing , endles sorrow shall succeed : but happy be those who weep , because their ●orrow shal be turned into 〈◊〉 sting ioy . Ponder how much it impor●●●● thee to bewayle thy sinnes and d● fects and that thou hast so often 〈◊〉 God and our Sauiour , whome thou art to imitate and accompany in this holy exercise of teares , of whom it is not read ( as S. Basill noteth ) that he euer laughed , but we reade that he wept many times , in the manger , at the death of Lazarus , vpon Hierusalem , & on the Cros●e , Gather hence a desire to weep with our Sauiour , and with this consideration restraine & moderate thy ouermuch mirth , reioycing only in the seruice of God , and of our Sauiour , whome if thou imitate in weeping , thou shalt obtayne comfort in those very thinges for vvhich thou weepest : if thou weepest for thy sins thou shalt ob●●●ne pardon of them : if for the sinnes of others , thou shalt also obtayne pardon foe them ; if by reason of the exile and banishment of this life , thou shalt obtanyne ioy & comfort , with certayne hope of thy saluation . THE 4. BEATITVDE . CONSIDER , how our Sauiour called Blessed those , who humgar and thirst after Iustice ( that is ) after vertue and holinesse of life , endeauouring euer to increase therein , not after an ordinary manner , but in the highest degree ; and as one that hath a great hungar , and most ardent thirst after any thing , who ceaseth not vntill he be satisfied , and his necessity fully supplyed : for so our Sauiour did hungar and thirst , & was neuer satiated with doing and enduring euills for our sake : wherefore he said on the Crosse , I thirst . And so to satisfy our thirst , he hath giuen vs his most precious bloud to drinke , & to satiate our hungar he hath giuen vs his most sacred body to eate . Ponder how much it importeth thee to haue this hungar and thirst of i●stice and sanctity , and not of the temporall goods of the world ; least that malediction of Christ light vpon thee , vvhen he said : Woe be to you that are filled , because you shal be hungry : as it happened to that rich glutton , who doth and shall for euer endure an eternall & vnquenchable shirst , and not be relieued with so much as the least drop of water . Gather hence great confusion and shame for thy negligence and ●oth in the seruice of God , and obserue how they that hunger after verture & sanctity ( I meane the iust ) God wil replenish the with eternal goods , as the most B. Virgin said in her Can , ticle : & the floathfull and negligent shal be deuoyd therof . THE 5. BEATITVDE . TO consider that our Sauiour calleth Mercifull , not only those that haue a certayne feeling and compassion of the corporall & spirituall afflictions and miseries of their neighbours , not excluding any though their enemies , as Christ our Lord had of all : but also those who according to their ability endeauour to help others in their miseries . Ponder how mercifull our B , Sauiour was , and how he exercised himselfe al the time of his preaching , in doing good to all , curing the sicke , releeuing the hungry , reuiuing the dead , pardoning sinners , instructing the ignorant , praying for all , and giuing them whatsoeuer he had for remedy of their necessities : that is ▪ his honour , his life , his body , & his sacred bloud . Gather hence how expedient it is for thee to be mercifull towardes thy neighbours , imitating as much as thou canst thy Lord and Sauiour , who is the Father of mercies : for it thou be hard towardes them , God wil be hard towards thee : for he hath sayd , In what measure you meat , it shal be measured to you agayne ; as it may be seene in the example of the naughty seruant that had not compassion of his fellow-seruant . Wherfore feare , least thou fall into the hands of Gods iustice , if thou forgoe mercy towardes others : For iudgement vvithout mercy shal be done to him that hath not done mercy . THE 6. BEATITVDE ▪ TO consider hovv our Blessed Sauiour calleth Blessed the cleane of hart , to vvit , those vvhose affection is not entangled or addicted to any earthly thing , and who do not defile themselues with sinnes : and to such as these Almighty God doth promise his sight , and the knowledge of hi● diuine Mysteries and secrets . Ponder how Christ Iesus our Lord was most eminent in this purity and cleanesse of hart : for neither did he euer sinne , nor could he sinne , in so much that his greatest enemies could not argue him of the least sinne : neyther was guile found in his mouth . And as this our Lord is the highest purity it selfe , so also his holy will is , that those who serue him , be pure , not contenting themselues with exteriour purity alone as the foolish virgins and Pharisies did , but much more procuring the interiour : Because all the glory of the daughter of the King ( which is euery pure soule , as the Holy Ghost sayth ) is within . Gather hence a desire ( if thou desire to ascend vp to the mount of God , and enioy his blessed sight ) to obtayne not only corporall but also much more spirituall purity : for it is not fit that the Tēple of God should be polluted or not pure : seeing therfore thou art his Temple ( as S. Paul sayth ) and the Holy Ghost hath his aboad in thee , endeauour and stri●● al●ayes to be pure and cleane , both in body and soule , that in thee the beames of the diuine light may appeare and shine , as in a very clean & pure christall glasse : for if thou loue this cleanesse and purity of hart , thou shalt haue the King and Lord of heauen for thy friend , and enioy his sight . THE 7. BEATITVDE . TO consider how God calleth the peace-makers the children of God : for not only those who haue peace in their soules with Almighty God , but those chie●●y who also procure to haue the same with their neighbours shal be the children of God , and of our Sauiour , who with special prerogatiue is called the peaceable King , and ordained that when he came into the world , his Angells should salute men with this peace : and made so much reckoning thereof , that he vsually saluted his Disciples with this peace , saying vnto them : Peace be with you . Ponder the innumerable per●ecu●ions & afflictions which Christ Iesus our Lord sustained to make peace betweene his Eternall Father and vs , purchasing for vs true peace , and she●ing himselfe peaceable euen with those who did hate him . Gather hence how behoofull it is for thee , to haue peace with thy self and with thy neighbours . Thou shalt haue it with thy selfe , if thou be carefull to breake and subdue thine inordinate appetites , attending to the contituall exercises of mortification● and vvaging continu●ll vva●re with vice : for peace is gotten by warre . With thy neighbours thou mayst haue peace , if thou endeauour neuer to giue them occasion of offence or trouble , but rather to agree & make peace with euery one , and so doing though shalt be the beloued child of Almighty God. THE 8. BIATITVDE . TO consider how Christ our Lord calleth those Blessed which suffer persecution for iustice , that is for ver●ue and sanctity sake ; which perse●ution is not vnderstood to be suffe●ed in one or two things only , but in all kind of iniuries , to wit , in lands , liuings , honour , content , life and death &c. Ponder how our Sa●io●r Christ from his very cradle till his dying day , suffered for iustice and sanctity the greatest persecutions and 〈◊〉 which were euer endured , and with the greatest patience that eues any had , and for the most iust and innocent cause that could be , to wit , for reprehending vice and sinne , and for the saluation of soules . Ga●her hence a great desire to suffer persecution , in imitation o● Christ : neyther esteem it any wonder sith his enemies persecute him , that thine also persecute thee , but rem●ebring , that if it was necessary that Christ our Lord shold pass through innumerable tribulations and aff●actions , and so enter into his ovvn● glory : it is euident that neyther tho●● not any other shal enter into the glory which is not thine , but only b● this way of persecuion . Wherfor animate thy selfe to suffer persecutio● and affliction . because our prefe● tribulation which is momentary and light ( as also our life is ) worke●h aboue measure ( as the Apostle ●ait● ) an eternall weight of glory in vs. THE XXIII . MEDITATION . Of thetempest at sea . THE 1. POINT . TO consider that our Blessed Sauiour being entred with his Disciples into a little boat , he fell a sleep , & forth with a great tempest arose on the sea . Ponder two things : first that if the ship wherein Christ sayled be tossed and couered with waues , what will become of that wherein the Diuell is Pilot ( that is ) if the soule of a just and holy person be persecuted & afflicted with temptations , the soule of a wicked man and of a sinner what shall it endure ? What will become of such a one ? Secondly , ponder how that all those that betake themselues to the seruice of God , ordinarily sustayne tempests and tentations , for so the Holy Ghost sayth : Sonne comming to the seruice of God , stand in iustice and feare , and prepare thy soule to temptation . Wherfore many times . Almighty God permitteth great te●●pe●tuous stormes of temptation and p●rsecutious to be raysed against vs and he semeeth to vs as if he were a sleep , & neglected vs. Gather hence purposes to 〈◊〉 the fury of thy temptations , for God will assist thee , and relieue thee in time of thy greatest need , and deliuer shee out of danger , as he deliuered his Apostles when they came vnto him , and craued his help and assistance . THE 2. POINT . TO consider how the Apostles seeing all their labour to be in vaine , went presently to our Sauiour fo●r help , and awaking him sayd : Lord saue vs , we peri●h . Ponder how our Sauiour made as though he sleept and did not presently deliuer his Apostles , albelt he saw the danger in which they were , partly that they might know and vnderstand , how little they could doe without his help , and partly because he would they should call vpon him in time of their greatest necessity . Ponder furthermore , how negligent thou hast beene in stormes of temptations , wherein thou hast byn often tossed , and how sloathfull thou hast been in hauing speedy recourse to Christ our Lord , & in beseeching him to fauour and ayde thee . And hence it hath come to passe , that the little boat of thy soule hath beene often plunged , and ouerwhelmed with the waues . Gather hence purposes to run to God at all times for his help , but especially in time of temptation and affliction , saying vnto him : O Lord deliuer me from this temptation that ●auseth this tempest in my soule , delyuer me from this vice , from this perill and affliction . For if thou call vpon him with fayth and confidence he will ayde and succour thee as he did his Apostles . And will command by the vertue of his diuine word the blustering winds of thy temptations & tribulations ( which are those that raise these stormes in thy soule ) to cease and be quiet , & presently great tranquility and peace of mind will follow . THE 3. POINT . TO consider how Christ our Sauiour awaking , reprehended his disciples , & sayd vnto them : Why ase you fearefull , O yee of little faith ; as if he should say : I being in your company , you need not feare . Ponder the loue that Christ sheweth to his Disciples , and how he requireth the like loue of them againe , and that they trust in him , & fasten the anker of their hope in him , for they shal be secure in the middest of the raging and tempestuous sea of this life , though the waues should riss to the very clouds . Gather hence a great desire to be a faithfull disciple of Iesus Christ our Lord , and to follow him whithersueuer he shall goe , by sea and by land , mountanes or valleys , and that no perill or payne● may be able to make thee forsake his holy company , nor trouble or dismay thee , though thou shouldst behold thy self ( as Susanna did ) compassed round about with the waters of tribulation euen vp to thy necke , least thou be reprehended by Christ our Lord as his Disciples were . For if they had reflected and considered , that they were in the company of Iesus Christ. they would not haue feared , nor doubted of his power , will and wisedome . Euen so thou , if thou be Religious , and in his house & company , in the boat of Religion , cast thy selfe at all tymes into his hands , but especially when thou shalt be tempted or afflicted , trusting in him that he will deliuer thee when it shall please him and shal be most for thy good . THE 4. POINT . TO consider , how Christ our Lord commanded the winds & the sea , and there ensued a great calme , the vvindes and the sea obeying vvith great punctuality . And those that vvere present meruayling at such power , demanded of one another : What a one is this , for the vvind● & the sea obey him ? Ponder the domination & rule which our Lord hath ouer his creatures , and their punctuall obedience towards him in whatsoeuer be commandeth them . He ruleth ouer the povver of the sea , and doth mitigate the mouing of the vvaues therof , he bringeth forth the windes out of his treasures , and when he pleaseth in a moment , he calleth them in againe . He gouerneth the whole world , and without his disposition there is not moued the least lease of a tree . Gather hence great confusion and shame ▪ that being a creature of his , yea a reasonable creature , and● Christian , and perhaps Religious● created to obey him & to serue him , thou dost the same so poorely , and dost to little obey his cōmandemēts , yea dost so often and dayly disobey him , and offend him , not performing those thinger which he commandeth thee , as if he were not thy Crea●our , and he who hath giuen thee all thy being which thou hast . THE XXIIII . MEDITATION . How Christ our Lord walked●● the sea . THE 1. POINT . TO consider , how our Sauiour commanded his Disciples to go into a boate , and to goe before ●m ouer the water , and he ascended 〈◊〉 to a mountaine alone to pray . Ponder first the great esteeme , ●ououghtest to haue of prayer , sith ●ur Lord that had no necessity ther● , only to giue thee example , rety●● himselfe for many houres from company to pray , giuing thee to ●nderstand the necessity thou hast of ●ayer , thereby to arme thy selfe a●ynst such temptations , as dayly ●ng ouer thy head . Ponder secondly the griese his ●isciples felt at the absence of their ayster , for they knew , and did for● how d●ngerous a matter it was & ●l of perill to enter into the boate commit themselues to the waters without him , and had rather haue borne him company in his prayer but the vertue of obedience preuail led : for God is to be obeyed in all things , although it were to vndergoe some great danger , & to intermit thy recollection and prayer ; for this is to leaue God for God. Gather hence a great desire to exercise thy selfe in these two vertue● in which our Lord did proue his disciples , to wit , obedience and prayer highly esteeming them , and making great account of them , specially ●●●ing our Sauiour is thy example and thy guide in them both , for he liue and dyed in prayer and obedience And his will & pleasure is , that those that be his , do the like , thou especialy , if thou desire to be his disciple . THE 2. POINT . TO consider how that Christ o●● Lord being absent from his Disciples that were at sea , there arose great tempest , and held them till was almost day , and then their Lo●● & Maister shewed himselfe vnto th●● Ponder first , how that if Chri●● our Lord absent himselfe from thy soule , it is forthwith tof●ed , plunged and ouer whelmed with the furious waues of temptations . Secondly our Lord doth sometimes prolonge and deferre his comming vntill the morning , as heere he did , that thou mayst fight valiantly against thy temptations : for as they do increase , so much more doth vertue & sanctity increase by them . Hence thou maist gather a desire alwaies to walke in the presence of God : beseeching him not to forsake thee , though it be his pleasure sometimes to proue thee by tempta●ions nor longe to deferre his fauour and aide , but to returne , as he did to ● . Antony , & S. Catherine . THE 3. POINT . TO consider how our Blessed Sauiour from the moū●aine beheld he affliction wherein his Disciples were , & the need they had of his help ●nd assistance in ●●at danger , and ●●ausing compassion of them , came ●owne to aid and succour them , and ●alking vpon the sea , he made himselfe knowne vnto them , saying ▪ Haue confidence , it is I , feare yee not . Ponder first , how Christ ou● Lord walking on the sea , did not sincke , because he was Lord of both sea and land , whome all creature● do obey and serue , man only excepted . Secondly , ponder how he said to his Disciples : It is I , feare yee not . that is to say , I your Father , your ayd , your repose , I your ioy & comfort in all your trauailes , I your way , truth & life . For so he is to those th●● be good : but to the wicked who will he say he is ▪ I am the iudge that am to iudge you , I the God of r●uenge that will chastice you , finally I am the Almighty that shall co●demne you . Gather hence a desir● that our Lord will vouchsafe to visit thee with his heauenly presence , & speake in such manner to thy hart , whensoeuer thou shalt be troubled and ●fflicted , that when he shall say : It is I , feare not , t●ou mayst forth with know him , reuerence him , and serue him , loue him , and haue full confidence in him . THE 4. POINT . To consider how S. Peter seeing Christ our Lord walking vpon the sea , befought him that he would bid him come to him vpon the water : and our Lord , seeing that his petition , proceeded from true loue , gaue him leaue , and the Holy Apostle walked vpon the water , as if it had beene firme land , and beginning to doubt and to sayle in his sayth , he pres●ntly began to sincke . Ponder , that if thou hast faith and confidence , thou shalt walk ● vpon the waters of tribulations and temptations without feare , as if thou shouldst ●alke vpon firme land , but if thou begin to doubt , presently thou shalt sincke . Ponder secondly , how it be●ooueth thee ●ot to enter into the occasions of temptations vpon thy owne head , sith S. Peter ●ntred not ●nto the sea , nor cast himselfe into the ●ater without the commandement of God. Learne to call vpon God , when thou feest thy selfe plunged in perills and affl●ctions , because heerein consisteth all thy good and remedy , and he will giue thee his potent hand , 〈◊〉 he did to S. Peter , & will bring thee safe to the happy port of euerlasting blisse . THE XXV . MEDITATION . Of the conuersion of Saint Mary Magdalen . THE 1. POINT TO consider the course of the life of S. Mary Magdalen . Before her conuersion she was of light beha●iour , giuen to company-keeping , and to wordly meerings ; esteeming only that which was agreable to her owne gust and pleasure . She had neither shame , nor feare of God , nor of men : she regarded not her fame & rep●tation , nor what people did say of her , but was held for a publicke sinner . Ponder that although this woman was so bad as hath beene said , yet her hart being once touch●d with the inspiration of Almighty God , she presently withdrew herselfe from all occasions , and retyred herselfe from company , betooke herselfe to r●pentance , and shedding teares of sorrow from her eies , began to tear●s & cast away her gay att●re and her Ie wells , which were the snares where with the Diuell held her entangled . Purpose not to 〈◊〉 thy co●uersion vvhen God shall call thee ; learne of this holy peniten● to reject & abhorre those things which were instrume●ts of offending him , and labour for two things : first 〈◊〉 to haue a ●oly feare , and distust of thy owne fr●ilty , learning to beware by the example of this Magdalen , who from little euills came to fall into many & grieuous sinnes . Secondly , to hau● great con●idence in the mercy of God , at whose hands this sinner found remedy , and thou also maist find the like , if as thou hast followed her in sinning ▪ thou imitate her in repenting . THE 2. POINT . TO consider how S. Mary Magdalen vnderstanding that her Lord and Mayster dined in the house of Simon the Pharisy , tooke an Alabaster bo●e of ointment , & putting on meane apparell , repayred thither to seeks the health of her soule . Ponder , how she that was a sinner came to the iust and holy : she that was sicke and infirme came to the Phisitian : the defiled to the Sanctifier : the last sleep to the good shepheard And approaching vnto him cast her selfe at his feet , and began to water them with teares , and wiped them with the haire of her head , and kissed them , & annointed them with a precious oyntment , with sighes & feruent desires of her hart , crauing that she might be reconciled vnto him , & 〈◊〉 the kisse of peace . Gather out of all this , how necesiary it is for remedy of thy sinnes , to haue speedy recourse to Christ our Lord , and prostrating thy selfe at his feet , and cleauing fast vnto them by humble & feruent affection , to powre out teares of compunction , proceeding from the very bortome of a contrite hart . And as S. Mary Magdalen conuerted those thinges which had beene the occasion of her perdi●ion to be instruments of her satisfaction , imploying her eyes , hayre , lips and precious ointments and odours , and her selfe wholy in the seruice of God ; so thou oughtest to turne to his seruice , whatsoeuer he●retofore thou hast imploied in offending him , casting all thy honour & reputation at the feet of Christ : for there it nothing greater , nor better thē to cleaue fast to the feete of thy Lord God and Mayster . THE 3. POINT . TO consider , what opinion the Pharisy had concerning B. Mary ●agdalen , esteeming her a sinner , & Christ himselfe lesse pure , because he permitted himselfe to be touched ●y her . Ponder , how that those who ●onuert themselues to God , haue ●resently some that murmur again●t them and censure their actions , but God himselfe hath care to defend the as he did Saint Mary Magdalen , wh●e he demanded of the Pharisy , if he did see the woman , and her teares , sighes , and humiliation and confusiō : that considering them well , he mighty blush , and be ashamed of the little he did towardes our Saniour , and the●eby obtaine pardon of God. Thou maist gather hence a desire to serue & lou● God very much , because these things moue his diuine Maie●ty to pitty , and cleme●cy , and to pardon thy sinnes , be they neuer so great and enormous , as he did pardon this holy penitent , and of captiue of the Diuell , set her free and deliuered her out of his chaines , and exalted her to the happy and blessed 〈◊〉 of the children of God. THE 4. POINT . TO consider , how that albeit Sai●● Mary Magdalen had heard from the mouth of Christ Iesus that all her ●nnes were forgi●en her , and that she was absolued from all , bot● guik 〈◊〉 paine , through the abundant grace which was communicated vnto her , she notwithstanding remained still fixed at her Redeemers feet , & wold not depart from thence vntill her maister said to her : Goe in peace . And she began presently to punish her body , & did great & rigorous pennanee all her life time , which endured the space of two and thirty yeares after . Ponder , what an one she was when she came to the feet of Christ , & what an one she departed thence : she came dead , but departed aline : she came a sinner , but departed holy : she came the slaue of the Diuell and enemy of God , but departed the daughter & Espouse of Christ. Gather hence a desire to do pennance for thy sinnes , for these be the fruits which this vertue bringeth : do not presently forget them againe , making accoūt that they are already ●orgiuen thee : because this happy woman and Blessed Saint did not so . ●mitate her , and although thy sinnes should haue beene many more , and much 〈◊〉 then here were , though thou hast lost the grace of God ●at oftener , thou mayst recouer it , and attayne vnto a great degree of sanctity , aboue many iust which neuer lost it . THE XXVI . MEDITATION . Of the miracle of the siue Loaues . THE 1. POINT . TO consider hovv different the piety & mercy of the Apostles is from that of our B. Sauiour , for they besought him seeing there was not where with to feed so great a multitude , to dismisse them , that going into the towne , they might buy themselues victualls . But our Sauiour perceauing the stendernes of their mercy and charity , shewed the greatnes of his owne most bountifull mercy , and sought by himselfe affectually to remedy that necessity , 〈◊〉 he did . Ponder the care which Christ ●ath to supply the wantes of those which serue him , and how that his will , desire , and pleasure is such , and it pleaseth him greatly that thy mercy be not scant or sparing , but great & free : Teaching thee to lift vp thine eyes to heauen and acknowledging that from thence all good is to be expected . Gather hence desires to place thy confidence , not in money ( albeit all thinges obey it ) neyther in the world , or humane forces , but in the boun●y and infinite goodnes of thy Creatour , whose hand ( as the Apostle saith ) is alwaies open to releeue and giue his blessing to the hungry and needy , not only of corporall , but also much more of spirituall food . THE 2. POINT . TO consider how the Apostles being demanding by our Blessed Sauiour of the fiue loaues which they had , forth with and without repugnance , and with a very good will they presented them vnto him , togeather with the two fishes they had in store . Ponder the great pouerty of our B. Lord and of his Disciples , 〈◊〉 the small care they had of their owne comfort and corporall sustenance , seeing for thirteen persons , & others which might ioyne themselues vnto them , they had only fiue loaues , and those also made of barley , vvhich was the most vnsauory bread that then was in vse , and peculiar vnto poore people ; hauing fed in the desert that vngratefull Nation vvith bread from heauen , whereas him selfe & his Blessed Apostles were fed with barly bread . Purpose firmely to choose for thy selfe such thinges as Christ our Lord did choose for himselfe , intreating thy body with like seuerity and rigour where with he treated his , being ashamed from this day forward of thy ouer much solicitude in se●king after supersluitie● and dainties in meate and drinke , otherwise then is pleasing to our Lord , who reproueth these things . THE 3. POINT . TO consider how that our Sauiour and Lord of all things taking the bread into his holy and povverfull hands , blessed it and gaue it vertue to be multiplied and become better , so that though euery one did eat therof , it was not consumed , but rather did multiply & increase . Ponder first , the omnipotency of God , which so easily could conuert a few vnsaucry loaues into thousands , & those most sauory & toothsome bread . Ponder secondly , the prouidence of God resplendent and manifest in this miracle : For wheras those vvhich did eate of this bread were many thousands , & of different ages & complexions , yet all of them eating thereof , & of the selfe same kind of bread , were notwithstanding satisfyed , & as well content with a small portion , as with a great quantity therof . Gather hence a great desire wholy to rely & trust on the omnipotent hand of God : for they can neuer want , but will increase and prosper alwaies , whose Lord & God is Christ our Sa●iour . THE 4. POINT . TO consider how , this heauenly b●aquet being ended , our Sa●iour commanded his Apostls to gather vp the leauings : they therefore gathered them , and filled twelue baskets with the fragments of those fiue barly loaues , which remained after all had eaten . Ponder the goodnes & bountifulnes of our Lord , in rewarding the liberality and free hart wher with his Discipls offered him their fiue loaues : for he restored them twelue baskets full of most delicate hr●●d : that they might vnderstand , that as they were twelue , so he would that the baskets of the remnant should be twelue , as it were to bestow vpon euery one of them a whole basket full for the smal part which each of them had renou●ced in the fiue loaues they had before presented him . Gather hence a desire to be mercifull and bountifull towardes the poore of Christ , because all those who offer him any thing for his seruice , he rendreth them much more then they gaue him : as it is manifest in the mercy he ●vsed with that widdow which ●ed Elias the Prophet , who for a little meale which she had freely & lib●rally bestowed vpon him in the name of God , multiplyed the same , making it to Iuffice for many dayes . And for one glasse of bad wine which was giuen v●to Christ our Lord at the marriage , wherennto he was inuited , he bountifully rendred six vessells full of most excellent wine . And if this our Lord dealt so liberally in this life with sinners , giuing ● hundred sold for one , what will be giue in the eternall to the iust ? Good measure ( sayth S. Luke ) and pressed downe , and shaken togeather , and running ouer shal be giuen in their bosome , infinitely surpassing that which is , or can be done for him in this life . THE XXVII . MEDITATION . Of the Transfiguration of our L●rd . THE 1. POINT TO consider , that when Christ our Lord transfigured himselfe and vouchsafed as it were to make a heauen heere vpon earth , manifesting his glory and heauenly beauty vnto men , he retyred himselfe vnto an high mountayne , taking with him only three of his best beloued and most familiar disciples , to● : place where no body but only they , might enioy those diuine comfo●●s & fauours , which in the night of his transfiguration he was to impart v●to them . Whereas to shew himselfe disfigured in Mount Caluary , there to suffer a most painefull and opp●obrious death , he would it should be at midday , & in the fight of the whole world . Ponder how that God doth not bestow these graces & fauours ( such as was to be presēt at the glory of hi● transfiguration ) vpon all those that are iust and holy , but only vpon the most feruorous , and his best beloued : and peraduenture he tooke not the rest with him ( not because they were lesse seruent in his loue , neither were they so , but ) because Iudas was amongst them , who deserued not to enjoy so great a fauour : neither wold he exclude him alone , not to defame him . Whence thou maist gather , how much it importeth thee to be feruorous in the lone of God , and how much harme one bad member doth vnto a whole community of good men , being the cause why they are depriued of such sauours and benefit● which Almighty God would do thē , if such a one were not in their house & company . THE 2. POINT . TO consider , how that Christ our Lord transfigured hims●lfe in praver , permitting the glory of his soule ( which was hidden ●hen and restrained ) to communicate it selfe to the body , though for all small time . Ponder how that thy sinnes were the cause why that most holy body of thy redeemer , was deprtued all the time he liued in this world of that glory which he made known in this his transfiguratiō , as also why it as passible and mortall : & albeit now he admitted that glory , it was but for a very short space , choosing rather to prosecute the worke of our Rede●ption , and to suffer and dye with great ●gnominy and shame for men , then here to haue rest & enioy his glory . Gather hence two things : firsts desire and lo●e rather of paynes and tranells , and to suffer with Christ in mount Caluary , then to enioy the quiet of mount Tbabor . Secondly how it importeth thee to be a great louer of prayer , and to profit therein if thou desire to be transfigured into the image of the Sonne of God , for by prayer our life is tran●formed & changed from terrene and worldly , into a celestiall and diuine consolati●ion . THE 3. POINT . TO consider how our B. Sauiour being in so great glory and Maiesty , there appeared Moyses & Elias , and spake of his death that he was to suffer in Hierusalem . Ponder how that the reason , why Christ our Lord made choice of those two Prophets before many others , and to honour himselfe and them by this communication , was , because they were eminent in sanctity , and zealous of the obseruance of the Law , and withall very much giuen to fasting & prayer . Gather from hence two things : first a great desire of those vertues , which these Saints had , thereby to be So inward & familiar with our Lord as they were . Secondly how our Sauiour in the middest of his ioy and ●omfort , did interpose and mingle ●peeches of sorrow , of his death and Passion , because whilest he liued on ●arth he would not haue one iote of ●est , but all his delightes and pa●times were to treate of suffering and ●ying . And all this to the end thou shouldest haue euer in thy mind his passion , & delight to thinke thereon ; speaking very frequently & willingly of the same , be ashamed if thou dost not so . THE 4. POINT TO consider , how the three Apostles enioying the glory of the Transfiguration , Saint Peter desired to remaine there for euer : whereupon he said to our Sauiour : Lord it is good for vs to be heere : as if he should say , Let vs exchāge , O Lord , all whatsoeuer for this mōntaine , let vs change all the goods and pleasurs of the world , for the delights of this desert . Ponder how that when S. Peter saw his maister transfigured & glorious , he was willing to accompany & abide with him , but at the time of his passion and of ●fflction , when he saw him apprehēded & reproachfully delt withall , he fled with the rest . The like happeneth to thee : for thou continuest no longer in the seruice of God , then he doth cherish & comfort thee : then thou sayest as S. Peter : Though I should dye with thee , I wil not deny thee , but perceaning p●rill & paines to be taken , forth with thou forsakest him , and turnest thy backe saying : I know not this man. And as S. Peter knew not what he sayd , so neither dost thou , seeing that before thou hast taken vp thy Crosse & taken paines , thon desirest glory and ease . Gather hence a great loue of the Crosse & mortification , that thereby thou maist come to enioy eternally that passing & infinit comfort which is in heauen : seeing that S. Peter tasting heere one only drop of that sea of delights , which maketh the Citty of God ioyfull , absorpt , & as it were out of himselfe , and vn mindfull of whatsoeuer els , to wit , beholding the sacred body of our Redeemer with that so great splendor & beauty ; was so fully satisfied , that he could haue been content to haue ●aken vp his rest for euer . But our Lord depriued him of that transitory glory , to giue him the eternall in heauen . THE XXVIII . MEDITATION ▪ Of the raysing of Lazarus , who had beene foure dayes dead . THE 1. POINT . TO consider , how that Martha & Mary seeing their brother Lazarus sicke , sent vnto our B. Sauiour a briefe and discreet letter , ●ontayning these wordes : Lord , behould whome thou louest , is sicke . Ponder , how that to treat and ●egotiate with Almighty God , many pre●mbles and florishing phrases are not necessary : for to him who knoweth and penetrateth our hart , few words suffice : and the common saying is , that short prayer penetrateth heauen , and commeth to the hearing of God , as the prayer of these two holy Sisters did , whome thou must imitate , to negotiate and obtayne that which thou desirest , saying vnto God : Behold O Lord , he whome thou louest is sicke , and seeing thou art the heauenly 〈◊〉 ▪ cure me . Behold ●old , Lord , that I am to comfortles , ●uke warme , dry , vndeuout , tempted with anger , pride and impatience , ●nd sith thou art omnipotent & most ●ercifull , haue mercy on me . Gather hence a great desire , that this soueraigne Phisitian cure & ●●ase thy soule , and visit & comfort with his diuine presence , because it ●●staineth many sorts of euills and ●firmities . THE 2. POINT . TO consider how that Christ our Lord comming out of Iewry , en●ed into the house of these two sisters ●here Martha meeting him , ●aid vnto him : Lord if thou haddest beene ●eere , my brother had not dyed . Ponder first , that if thy soule be ●ead in sinne , it is because thou didst ●bsent thy selfe from Christ : for if ●ou haddst not withdrawne and se●arated thy selfe from him , no man●er of temptations could haue bee●e ●●le to ouerthrow thee . Ponder secondly , that as Laza●s fell sicke and dyed in Christs ab●●ce , euen so when ●ur Lord absenteth himselfe , and ceaseth to doe thee his wonted fauours , and passions and infirmities of tepedity and spirituall weaknesse begin to bud and sprout● forth , & are sometimes wont to end in deadly sinne . Gather hence desires not to depart , nor separate thy selfe from God because with his sight & presence al● euill vanisheth , and the health of thy soule is continually augmented an● increased . THE 3. POINT . TO consider , how before our Sau● our raysed Lazarus ( as the Gho●● pell saith ) he wept : for it is the property of Charity ( as the Apost●● saith ) to weep with them that weep Ponder how that Christ weepeth & lamenteth , that therby tho● mightst vnderstand how much 〈◊〉 ●inne● g●ieue him , and how great 〈◊〉 ●●lice of them is , seeing he wept ● suffered so often for them , and ho● great the hardnesse of thy hart is , ●●ow little thou feelest the malice an● greatnes of thy sinnes , seeing tho● doest shed so few teares for them . Ponder secondly , how stony●harted thou art , yea and more then ●stony : for the stones made as it were ●shew for their feeling , & of their griese at the death of their Lord , but thou feelest not , nor be waylest , because he suffereth for thee , and for thy sinnes , but when he weepeth for them thou ●aughest , when he sorroweth for them , thou art ioy full and without ●are . Thou mayst gather hence a great desire to bewayle thy sinnes with a very inward griefe & feeling , ●eeing they cost thy Sauiour so many ●eares . If thou be dry and hardly moued to any teares , annoint thine eyes and hart with his teares , and by ●heir vertue thine eyes will become ●ou●anes of teares , and be able to was● a way and cleane fetch out the ●taines off thy offences and sinnes ●estoring thee agayne to the life of grace which thou hadst lost by sinne . THE 4. POINT . TO consider how Christ our Lord caused the stone which couered he graue , to be taken away , and lifting vp his eyes to heauen , cryed with a loud voyce , saying : Lazarus come forth : & presently obeying his voyce , he came forth aliue , & whole out of the graue , who a little before lay therein dead , putrified , and stinking . Ponder the meruailous vertus of the voice of Christ , by the power whereof he who was dead came ali●e out of the se pulcher : & it would haue been sufficient to haue reuiued all others that were deceased , if he had not restrained the force thereof to Lazarus by name . Gather hence a great desire to rise at the v●yce & calling of Christ , and that all those who are spiritually dead may also rise , that so sinne●●ing banished out of the world , h●●nes & iustice may raig●e therein , & our Lord be glorifyed in all his creaturs . THE XXIX . MEDITATION . of the entrance of Christ into Hierusalem vpon Palme-sunday . THE 1. POINT . TO consider the great charity of the Redeemer , the singuler ioy and content wherewith he enbreth the Citty of Hierusalem to offer ●imselfe to death for thee : for this day ●e would be receaued with so great ●riumph , to declare vnto thee the content and iubily which was in his ●art , for that the day of thy redemption did now approach . Ponder , how Almighty God dif●o●eth and prepareth himselfe with ●reat longing and ioy of mind , to ●ndergoe afflictions and paines for ●hee , whereas when any thing is to be ●one for his seruice , or to be suffered ●or his loue , thou art presently affil●ted and discomforted , and flyest away . Ponder furthermore , how that ● the iniuries , persecutions , ignominies , and reproaches which our Lord receaued in Hierusalem vvere not able to diminish his great loue & charity towards vs. Gather hence an inflamed loue and desire to suffer something for thy Lord , thy eternall louer , seeing that all the times thou hast offended him with thy so grieuous sins ( which haue not beene few ) haue not beene able to extinguish in his diuine breast the loue be beareth thee , and his desire to doe thee good , and to saue thee . THE 2. POINT . TO consider the humility and pouerty of the Sonne of God , who as alvvaies before , vvas vvont to make his iourney on foot , so this day being to enter in triumph into Hier●s●lem , he chose not to go in coach orin a chariot , but vpon a ●illy a●re , vvhich also vvas another mans : and albeit he entred with so great humility , yet all the people receaued him with exceeding ioy , solemnity , and triumph . Ponder that the cause why our Lord would this day be so magnified & receaued with so great honour & applause of all , hauing euer fled such honours before , was , that his reproaches & ignominies might be the greater , & his dishonour the more notorio●s . Gather hence a great desire to condemne , and abhorre all worldly pomp●s and honours , and to loue & ●mbrace the pouerty , humility and meekenes of thy Sauiour , because if these be the armes & ensignes of thy King and God , they ought also to be theirs , who esteeme themselues his vassals and seruauts . THE 3. POINT . TO consider , how our B. Sa●iour and Lord of the Angels being mou●ted vpon the asse , innumerable people by dinine inspiration came to ceceaue him with boughes & palmes in their hands & with voices of laud and praise said : Hosanna to the Son of God : Blessed is he that commeth in the name of God , Hosanna in the highest . Ponder how the Eternall Father did honour his most B. Sonne , not only when he entred first into the world and was borne poore in Betaleem , sending ●osts of Angells to solemnize his entrance , and to bring those happy tidinges of glory to God and peace to men . But this day also when he entred humble and meeke , a multitude of people came to solemnize and celebrate his entrance into Hierusalem , and his departure out of the world , giuing God many thankes and praises for so great a benefit , Gather hence a desire to imitate the great deuotion where with this people receaueth their God , and be ashamed that thou commest so often to receiue thy Lord and God , in the most Blessed Sacrament with so great vndeuotion & coldnes . THE 4. POINT . TO consider the deuotion & lo●e where with all did spread their clothes and garments on the ground to adorne the way by which our Sauiour passed , accounting it a great happines to cast themselues , and ●hatsoeuer they had at the feet of his our Lord , that he might dispose of it all according to his most holy will ; acknowledging that vnto hims as to the owner and Lord of all , all subiection & seruice was most due . Ponder the little regard and esteem which is to be had of the glory of this world , seeing it receaued our Sauiour to day with so great honour , & within few dayes after it held him for worse then Barabbas , and sought his death , crying out against him , Crucify , Crucify him . And whome to day it extolled & termed the Son of Da●uid ( that is the Holy of Holyes and the most holy amongst Saints ) to●morrow it reckoneth the most vile of all men , and treateth him as a ma●lefactour , loading his sacred shoulders with a heauy Crosse ; on which he was to be crucifyed and dye . Gather hence great compassion and griese to see the Lord of Angells so much neglected and despised by men , and to seeke their honour at so great charge and cost of his , D●sire thou to serue and honour hi● much more heereafter , and say 〈◊〉 him : Behold O my King & my Lo●● I cast at thy most holy feet , not onl● all my goods and wealth , but my honour also , my content , my life , my selfe , and all : tread vpo● me , and do with me what thou wilt : for thou art my God , my King , and Lord , the head of Angel● and men , better , and exalted aboue them all . THE XXX . MEDITATION . Of the supper which Christ our Lord made which his Disciples . THE 1. POINT TO consider how Christ our Sauiour sent Saint Peter & S Iohn his Apostles , to prepare for the legall supper of the Lambe , and how that forth with the Goodman of the house to whome they were sent , inspired by the Holy Ghost gaue them the best , & best accōmodated roome of the whole house . Ponder the fauour which Al●mighty God vouchsafeth to doe the● in pdrticuler , whē he entred into thy house , that is , into thy soule , to celebrate therein his feast and Pasch , and make thee thereby partaker of the merits of his most precious bloud & passion . Gather hence great sorrow and repentance , for that thou ●ast bebaued thy selfe so ill towardes so louing a Lord , seeing not once but many times thou hast shut the dore of thy soule vpon him , & shutting it against his di●ine inspirations , thou hast opened it to the pers●asions of thy enemy the Diuell , whome thou hast receaued and entertained , as if he & not God had beene the owner , and Lord of thy soule . And therfore that which thou ougntest to do , is to offer him , not only the best roome in thy house , that is , thy soule , but also to giue it him wholy : for it is all wholy his . And would to God it were better then it is , that it might please his diuine Maiesty to ●ome & dwell in it for euer . THE 2. POINT . TO consider how that Christ our Lord , the day being come whē the Paschal lambe was to be eaten , wold fullfill that ceremnny of the Law , & for the accomplishing of the shadows and figures of the old law , be sacrificed as the true Lambe which taketh away the sinnes of the world , at the same time and in the same place that the mysticall Lambe was wont to be sacrificed . Wherefore our Lord being at the table with his disciples , and all things being prepared and ready , he said vnto them : With desire I haue desired to eate this pasch with you to giue you to vnderstand how much I loue you : as if he should say ▪ Very long haue I greatly desired this day , and this houre , wherein you shall see nothing in me but ignominies , reproaches , blowes , stripes , woundes &c. Ponder the great and earnest desire which God had to suffer and to giue his life for thee , longing to be plunged in the bitter sea of his passi●n , and to encounter with death , expecting it as a thing after which he much hungred , & tooke much pleasure and delight in . And this was that which he desired ( as he sayd ) with a great desire , because it was very pleasing to him , and a thing wherein he receaued speciall gust . Gather hence great confusion and shame , considering thy desires are not like vnto those of thy Lord and God , to suffer and endure something for his honour and glory , thou being so worthy of all reproach and contempt , but rather thy desires are to follow thine owne pleasure &c contentment , not to serue his diuine maiesty , but to fulfill thy owne will and disordeded appetite . THE 3. POINT . TO consider , how christ our Lord did behold and contemplate that Lambe which he had before him on the table , layd there dead , flayed & ●osted . It is no question he saw himselfe represented more innocent then ● lambe , and how without any his deserts , he was to be flayed with stripes , and embr●ed with his owne most precious bloud , through most cruell torments , and finally to be put as it were vpon the spit , & stretched on the table of the Crosse , where , with the hote burning coals of loue , he was to be rosted to death . Ponder how bitter this supper was vnto thy Redeemer , being mingled with sauce of so distastfull a representation , as was that of his death and passion . Purpose , when thou sittest at table , to mingle thy meat vvith this ●auce , to wit , with the consideration of the passion and paines of thy Sauiour , that thou be not carryed away with the gust and sauour of the meat : and that if thy meat be not good , or not so well dressed or seasoned , or not in such due time prepared 〈◊〉 thou wouldst , thou maist haue patience , and haue somewhat to off●● vnto God , & make thy spirituall profit therof . THE 4. POINT . TO consider how the l●gall supper being ended , Christ our Lord gaue thanks to his eternall Father , & did offer himselfe perfectly & entierly to accomplish his holy will , as hauing taken vpon him our mortall flesh to be sacrificed , & dye vpon the Crosse. Ponder how pleasing this offering & sacrifice of the Sonne of God was to the heauenly Father , in which he offered himselfe to fulfill in all things the diuine will : for where this perfect resignation is wanting , whatsoeuer other sacrifices and holocausts ; are not of any value , because we offer not our selues . Gather hence an inflamed and effectuall desire to offer thy selfe vnto God with an humble & prompt will , to performe whatsoeuer he shall command thee , how painefull & difficult soeuer it be . THE XXXI . MEDITATION . Of washing the Apostles feet . THE 1. POINT . TO consider that Supper being ended , Christ Iesus our Lord arose from table , & putting off , and as it were despoyling his royall Maiesty of his authority and greatnes , humbled himselfe to be the seruant of his seruants : and laying aside his vpper garment , himselfe alone , not admitting the help of any , girded himselfe with a towell , tooke the taukerd in his hand , and put water into the bason , and washed , not the hands , but the foule and dirty feet of those poore & silly fishermen his Disciples , and louingly & tenderly did b●th them , wipe them , & make them cleaue . Ponder the excellency of the person that performeth this so meane and so base an office , and humbleth himselfe to these things . The Creator of the world , the beauty of the heauens , the splendour and brighnes of the glory of the Father , the fountaine of wisdome , in whose hand God hath put heauen , earth , ●ell , life , death , Angells and men , power and authority to pardon sinnes , the saluation and iustification of soules , the glory of the iust , and all the treasure of God : this same our Lord so great in Maiesty , abased himselfe to this act of so great humility & charity . Gather out of all this , great confusion to see thy selfe so proud notwithstanding that thou art so base a creature . Admire thy haughtinesse of mind , yea thy foolishnes that being most ignorant and most poore and vile , canst be so proud , seeing Christ who is Lord of infinite power and wisdome hath so humbled himselfe . Our Lord Iesus himselfe teacheth vs ●o exercise workes of humility and charity , choosing rather to practise these acts , then to cōmand ; why then wilt not thou do the like , & seriously ●et vpon that worke , from which so great profit and abundant fruit is to ●e reaped ? THE 2. POINT . TO consider , how Christ our Lord being now ready to performe this so humble and base an office , came first to S. Peter to wash his feet : but the Apostle was so amazed and co●founded , considering vvith liuely faith , the greatnes of his Lord and Maister , & togeather his owne bas●nes , that he said with admiration : Lord , dost thou wash my feet ! Tho● being the infinite God and Lord of all thinges ! And I the most vile and basest of them all ! Thou the Creatour of heauen & earth , Lord of the Angells and Seraphims , aud I thy creature , thy slaue , a most vile sin●er , & yet wilt thou wash with thos● hands , which giue sight to the blind , health to the sicke , & life to the dead , not my head or my hands , but my filthy and abominable feet ! This O Lord I may not endure , but I shall fall dismayed at thy blessed feet . But our Lord saying v●to him : Peter know for certaine , that if I wash thee not , thou shalt not haue part with me : ●his threat was so terrible vnto him , that forth with he yelded , not only to haue his feet ●●●hed , but also his hands & head . Ponder what so high and soue● raig●e a God doth for so low & base a creature , and what his diuine Maiesty vndertaketh himselfe to doe , to make vs humble ▪ esteeming highly of this which Christ doth , and meanly of thy selfe . Gather affections of admiration , of thank sgiuing , and imitation : propose vnto him the necessity which thou hast , that his diuine Maiesty wash & purify thee from thy sinnes , seeing he is so humble & so desirous to doe thee this fauour , to the end thou mayst haue part with him : for no creature hath this power and authority of himselfe , but the only Son of God alone . THE 3. POINT . TO consider how Christ Iesus our Lord prosecuting this act of humility & charity , vouchsafed also to doe the same to Iudas : And prostrating himselfe at his feet , as if he had ●eene the Lord and Mayster , and Christ Iesus the seruant , he washed ● wiped his feet , with signes of more speciall loue , to mollify that his hard rebellious , and obstinate hart , and to win him ( if it had beene po●●ible ) to some good , with this inspeakable humility and charity . Ponder , and behold Christ our Lord prostrate at the feet of so wicked a fellow as Iudas . And we may piously thinke that our Blessed Sauiour , being thus humbled and prostrate at the feet of this traytour and wretched Disciple , would with teares falling from his eyes for his impiety and hardnes of hart , say vnto him : Come Iudas , mv deere Apostle , giue me thy feet , for I will wash them and bath them , and wipe them , euen now it being the eue of that day in which my feet are to be nayled vpon the Crosse , and washed in my bloud for thy sinnes , and by occasion of thy treachery . And if thou hast any complaint against me , behould I am heer at thy feet , doe with me what thou wilt , vpon condition that thou be●●ray me not , nor offend me no more . Gather out of this so remarkable an example of humility , two things● First , motiues of loue tovvards him , who humbled himselfe so much for thee , and learne to humble thy selfe that thou mayst doe good to thy neighbours , although in regard of their vnvvorthinesse , they deserue i● not . Secondly , learne out of the obstinacy of Iudas , to be wiser by others harmes . Beseeching Almighty God to take away thy stony hart , & to change it into a hart of flesh , tha● thou mayst feele his diuine inspirations , and imbrace his louing examples . T●E 4. POINT . TO consider , how that Christ our Lord , hauing finished this worke of so rare humility and charity , tooke his garments , & sitting downe againe at the table , sayd to his Apostles : ●now you what I haue done to you ? Ponder this demand , as if our Lord would say : Know you the my●tery which is comprehend●d in this my deed ? and the end wherfore I do it ? make account that God sayth vnto thee , Dost thou know what I haue done for thee ? the benefits which I haue bestowed vpon thee ? the euills & dangers from which I haue preserued thee ? knowest thou how much I haue humbled my selfe to exalt thee ? Dost thou know that I made my self man , to make thee the Sonne of God ? if then I haue washed your fee● , being your Lord & Maister ( that is ) if I haue humbled my selfe so much , with how much more reason ought you to humble your selues & exercise all works of humility and charity : specially I hauing spent my whole life in giuing you so rare and admirable examples of these & other vertues . Gather a desire and firme purpose from this day forward to do that which our Lord Iesus doth counsaile and command thee . Because humbling thy selfe thou shalt euer find grace in the sight of God , and therby be exalted to the dignity of the sonne of God. THE XXXII . MEDITATION . Of the institution of the most Blessed Sacrament . THE 1. POINT . TO consider the vnspeakable greatnes of the loue which our Lord bare to mankind , seeing ●n the very selfe same night of his pass●on when men went about to kill him , and to deuour his sacred flesh as it were by bits , and sucke his pre●ious bloud with terrible torments , disgraces and ignominies , he was preparing for them this soueraigne morsell , and celestiall banquet , to make them partake●s of euer lasting life . Ponder how neither the con●radictions of the wicked , nor the presence of death , and of any torments were able to turne his mind , ●or to diminish his inflamed charity , and make him relent in his loue , and purpose of comforting his elect with this soueraigne banqu●● ▪ From thence thou mayst gather purposes , that no afflictions , contēpts or persecutions , or torments or pains shal be able to separate thee frō him , nor to make the omit to serue him , or to receiue him often in this most B Sacrament : for to this end he hath vouchsafed to stay heere with vs vnder the forme of bread , which is a meat that all eate off , great & little , poore & rich . THE 2. POINT . TO consider the place , which Christ our Redeemer did choose , to institute this most Blessed Sacrament , which was a great Hall , and comely adorned , offered freely for his vse , by a man whose name is not known . Ponder how this hall is thy soule into which Christ entreth and re●ayneth there , in this most diuin● Sacrament , and it importeth thee very much to haue it adorned with all kind of vertues , which be the han●gings of the house wherin God dwel●leth . Ponder secondly , how Christ our Lord esteemeth greatly of a ready and prompt will to re●eaue him , ● maketh no account of the state & ●●les of the world . And therefore he ●old , that this mans name that gaue ●im this house or Hall , should nor be ●nowne , to signify that he regardeth ●ot whether he be poore or rich , no●le or ignoble , learned or vnlearned , ●hat is to rece●ue him into his soule , ●ut only that he offer what he hath ●nto him with a prompt and deuout ●ill . Gather hence a great affection ●nd longing desire to giue the selfe ●holy vnto this thy Lord , offering ●y selfe willingly vnto his seruice , ●ting though thou be so miserable , ●nd so vile and base , yet he vseth so ●reat mercy towardes thee that he ●ouchsafeth to make thee his house ●nd aboad , and to celebrate his sa●●ed and diuine Mistery in thee . THE 3. POINT . TO consider how Christ Iesus our Lord , whiles he was at supper ●●oke bread in his Blessed hands , say●●g : This is my body &c. by vertue 〈◊〉 which wordes he conuerted the ●bstance of the bread into his owne most sacred body and bloud . Ponder the om●ipotency ● this our Lord : for in an iustant he ●●uerted the bread into his sacred flesh in such a sort , that both God & ma● ent●erly & wholy , is vnder that sm● quantity of the host , & in euery pa● or parcell therof , without any diu●sion of the body , although the ho● be broken and deuided . Ponder secondly , that Chr● our Lord sayd not , this is part of m● body , or of my fl●sh , but this is m● body wholy and perfectly : for albei● euery least particle of his Blessed 〈◊〉 would haue sufficed to sanctify va , ● would neuertheles be there wholy euery part of him , that is , his hea● eyes , eares , breast and hart , to gi●● thee to vnderstand , by the parti●●pation of his most holy members , ● would sanctify all those that wo● duely receiue him , & per●●ctly 〈◊〉 and heale them . Gather hence a desire to gi●● thy selfe v●holy vnto our Lord , ● ploying all thy members and sen●● in his 〈…〉 that tho● ma●● wholy be a perfect representation of him . THE 4. POINT . TO consider , how Christ Iesus our Lord communicated all his Apostles , and Iudas amongst the rest ( albeit he knew what an one he was ) because as yet his sinne was not no●torious ; wherefore to him , as to all ●he rest , he gaue in this diuine Sacra●ment , all he had , to wit , his most ●oly body and bloud , his soule , diui●ity and humanity , that they might euer haue in mind his great loue to●ards them , & what he had suffered for their sake . Ponder the reuerence and de●otion wherewith those B. Apostles ● Iudas only excep●ed , who was in mortall sinne ● did take and receiue ●nto their breasts that most Blessed ●read . There S. Peter did stir vp his ●avth , and turning his speech to him ●hat he beleeued to be contained & to ●ye hidden in that sacred bread , said : ●hou art Christ the Sonne of the li●ing God ; To whome we may ima●ine that our Lord would ans●ere : Blessed art thou Simeon Bariona , be●cause flesh and bloud h●th not reuealed it to thee , but my Father which is in heauen S. Iohn like wise would enkindle in himselfe affections of loue : seeing his ●oueraigne Maister not only to vnite himselfe so vnto him , as to permit him to leane on his breast , bu● also to do him so great a fauour 〈◊〉 to enter into his soule & body , for mor● perfect coniunction . Learne when thou commest t● receane our Lord , to bring with the● these vertues , to wit , fayth , purity and loue , as these holy Apostles did that thou mayst reap such profit ● they did , & follow our Lord as they did follow him . ● It is to be noted , that in the en● of the ●●ird booke , a 〈◊〉 meditation are added , for prepatation before 〈◊〉 thankes-giuing after we haue r●cea●ued this most ● Sacrameat ; vvher● he that is 〈◊〉 to know how 〈◊〉 prepare himselfe , and to giue 〈◊〉 thanks after vnto our Lord for 〈◊〉 benefit receaued , may find them . THE XXXIII . MEDITATION . Of our Blessed Sauiours prayer in the Garden , and agony there . THE 2. POINT . TO consider the great desire that Christ had to suffer for our sake , and because the tyme seemed ●ong till he should be deliuered into ●he tormet̄ors hands , that they might ●ee , that he did nor shrinke , nor yet ●●y , supper being ended , he went into ●he garden to pray , that being a place well knowne to the traytor Iudas , to ●hew that of his own free will he offer●ed hims●lfe to prison , & to death it ●elfe . Ponder how our Lord for no ●anner of afflictions or perils would ●●aue his good and laudable exercise of praye● and meditation : for sup●er being ended , he betooke 〈◊〉 ●orth with to a solitary place to pray , ●efore he was to enter vpon his pas●ion . Be confounded , because through thy tepidity and negligence for euery light occasion thou leauest thy prayer and forgettest thy laudable customs , whereas thou shouldst do quite contrary , because in time of greater perills , afflictions and temptations we ought to haue more particuler recourse vnto Almighty God , prayer being the only meanes to strengthe● our selues in them . THE 2. POINT . TO consider , how our Redeemer being come to the garden , wen● aside from his disciples , and began 〈◊〉 wax sorrow full , & to be sad . Ponder what is that which ma●keth our Lord to grieue & to be sad and afflicted , he 〈◊〉 the ioy of An●gells , whom when they behold , they are exceedingly reioyced : thou shal find that the cause of this affl●ctio● was the feare of the 〈◊〉 and 〈◊〉 the death which he 〈◊〉 to ●o stayn●● the remembranc● and liuely app●● hension of the sinnes of all men , pre●sent ▪ pasts and future , the multitud● and grieuousnes of them both , wa●s the cause of this his trouble & grief● ● also the vnspekable domage which 〈◊〉 sinne commeth to men , in that 〈◊〉 it they deserue to be condemned 〈◊〉 the euerlasting torments of hell : ●●at of all this arose his so incre●●ble ●●rrow . Gather hense affections of gri●fe ●●d sorrovv for the torments & death ●●hich is euen novv to come vpō thv ●ord : for th●u hast beene the cause ●his pavnes and affl●ctions . Endea●our from this day forvvard to ab●orre and detest , and fly from sinne , ●●h thou seest in what case thy Lord 〈◊〉 , to deliuer thee from it , and from ●●e eternall damnation which for thy 〈◊〉 thou d●seruest . THE 3. POINT . TO consider the 〈◊〉 of our Sa●uiou● in his prayer , many ●●mes crauing of his Eternall Father 〈◊〉 & the selfe same thing , to wit , ●●at the bitter chalice of his pa●●ion ●ight passe . Ponder the deuotion & ●wrod●●eling , the teares and sorrovv of thy ●ord , how solitary , destitute & com●rtles he is in this his so great affliction : his disciples were aloofe of fast a sleep , his Eternall Father gaue him no answere , neither graunted him his petition : his most holy Mother was also absent , his enemies now ready to come vpon him , & notwithstanding all these afflictions & discōforts he remained constant and perseuered in his prayer . Gather hence the great esteeme shou oughtst to haue of prayer , seing Christ teacheth thee that the only remedy of thy afflictions and sorrows , it not talke , or conuerse with men , but to treat with God & continue in prayer : confiding that though in the beginning he de●y that which thou askest , yet at last he will graunt it , if it be a thing conuenient for thee . THE 4. POINT TO consider how the Son of God seeing his Eternall Father gaue him no answere the first nor second tyme , had recourse vnto him the third tyme , and repeating the same prayer with great loue and confidence , said : Father if thou wilt , transfer this Chalice from me : But yet not my will , but thine be done . Ponder that the cause why the Eter●all Father did def●r so long to make answere vnto the prayer of his most holy Sonne , vvas to let thee know the great necessity thou and all haue of the passion and death of our Sauiour . Learne , not to complaine , not to be weary when thou pray●st , if God do not heare thee : for certainely he heareth thee . But if vnto Christ our Lord ( who deserued to be heard at the first opening of his mouth ) an●swere was not made till he had prayed the third time , what vvonder is it if thy petitions be deferred , who in regard of thy sinnes , deseruest not to be heard at all . Ponder secondly how Christ many times will not comfort nor remedy thy necessity in prayer , that thou mayst perceiue and know the need thou hast to haue recourse vnto him with pati●nce and perseuerance . THE XXXIV . MEDITATION . Of the apparition of the Angell , and the sweating of bloud . THE 1. POINT . TO consider how the Eternall Father seeing his most Blessed Sonne in so great affliction and anguish of mind , and that , according to the inferiour part , he feared to suffer and dye , he sent him an Angell from heauen to comfort and strengthen him , and to propose vnto him the glory of God which thence wold arise , & the benefit which would follow to all mankind by meanes of his passion , and that for humiliation and ignominy of the Cross● , his Name should be exalted , and adored of all creatures . Ponder how the Lord of Angells ( as if he had forgotten his owne soue●aigne Maiesty ) vouchsafe● to receaue comfort by one of his creatures , and being the Fortitude of the Father , and he vvho vvith power & might gouerneth and su●taineth the world , receaueth comfort and reliefe from an Angell , hauing made himself by reason of humane nature which he assumpted , inferiour to the Angells . Gather hence that the office of the Angells is to assist vs in our prayers , to comfort and animate vs , and to present our prayers in the sight of God , which if they be performed as they ought , they haue their eff●●t : for God doth either deliuer vs out of tribulation , or giueth vs force to endure it with patience and ioy . Tr●st in God that thou shalt reap the like comfort and benefi● by thy paines & affl●ctions , if in them thou haue recourse to prayer , as our B. Sauiour had in his . THE 2. POINT . TO consider how the Sonne of God praying with more force & earnestnesse , the anguish , sorrow , & feare of death , and the manifold torments which he was to suffer , did so wonderfully increase , that his sweat became as drops of bloud ●tickling downe vpon the earth . Ponder first the greatnes of the torments which our Sauiour suffered : for if the only representation of them wrought so strange an effect in him who is the vertue and fortit●de of God , what may we thinke it was to endure them . Ponder secondly , the example which our Lord giueth thee to striue strongly with thy passions and bad inclinations , withstanding them all valiantly euen to the shedding of thy bloud , if it be needfull , for the ouercomming of them . Gather hence desires to fight against them , prop●sing to thy selfe all those things which may terrify thee or cause thee any way to shrinke in the way of vertue , or in the accomplishment of the diuine will , whether ●t be feare of pouerty , dishonor , sicknes , griefe , torment or vvhatsoeuer other difficulty , that thus preparing thy selfe , thou maist preuaile and get victory ouer them . THE 3. POINT . To consider the immensity of the loue of Christ our Lord , and the great liberality vvhich he shevveth thee in shedding voluntarily his precious bloud for thy sake , not staying till the tormentors should doe it vvith their stripes , thornes & nailes . Ponder hovv great the agony & sorrovv of our Lord was though the apprehension of all the torments vvhich he vvas to suffer in euery part of his body , sith it vvas of force to make a bloudy svveat to fall dovvne from his face , necke , breast , & shoulders , leauing him vvholy bathed and embrued in his ovvne bloud . Gather from hence desires that all the parts of thy body might become as so many tongues to praise & magnify the loue and mercies of thy Lord , or so many eyes to weep tears of bloud for thy sinnes , or so many hands to chastise & reuenge thee on thy flesh by rigourous and sharp pennance , it hauing beene the cause why thy Sauiour suffered so much , especially at that time , all at once , and vpō a heap all that he was to sustaine after at seuerall times . THE 4. POINT . TO consider the vigour and force which the most holy flesh of Christ receaued by praver to encoūter with the many griefs & torments of his passion , it being strengthned to vndergo that which before it did naturally fly from , & abhorre . Ponder that the causes of courage and strength of mind and body which our Lord shewed h●●re , were tvvo . First , because he saw that by his death and passion he was to heale al the mortal soares & wounds of the mysticall body of the Church , which are the faithfull . Secondly , to giue vigour , force & courage to his elect , to vanquish and subdue their spirituall and corporall enemies , v●dergoing for him and for his honour and glory , affl●ctions , persecu●ions , reproaches , torments , Crosses and death , as Saint Peter , and S Paul , S. Andrew , S. Steuen , S. Laurence & many others did , imitating like faithfull souldiers their valiant Captaine , who went before , and gaue them a liuely ▪ example of suffering patiently & constantly . Gather hence a desire to arme thy selfe like a true souldier of Christ with the armour of prayer , which is the a●mour of light , that in all thy labours and affl●ctions , thou mayst fight , and get the victory ouer thine enimes , the world , the flesh , and the ●iuell . THE XXXV . MEDITATION . Of the comming of Iudas , & of the inturies done vnto our Sauiour . THE 1. POINT . TO consider , how that our Saulour hauing ended his prayer , that salfe traitor & ●ained friend Iudas , approached with a great multitude of armed men , making himselfe the leader and Captaine of them to apprehend Christ our Lord. Ponder the extremity of euills wherinto this wretch is fallē , because he did not resist his couetousnes at the beginning : and vvhat may be expected from thee , if thou resist not that which thou feelest in thy selfe , especially hauing got so good meanes of vertue as he had : for thou dost not learne in such a schoole , thou seest not such miracles , neither conuersest with such a Mayster , nor with such school-fellowes . Yet all this was not ●hough to restraine this accursed conp●nion , and keep him from falling , like another Lucifer from the highest degree in the Church , to the deepest bottome of all wickednes , to wit , to become the head conspirer of the death of Christ. Gather out of all this a great feare of the iudgements of God , beseeching him , not to leaue thee , least thy impiety proceed so far as to work thine owne ruine , by the benefits which he bestoweth vpon thee . THE 2. POINT . TO consider that the signe vvhich this traytor had giuen to the Ministers of Sathan , to betray his Mayster was this : Whomesoeuer I shall kisse , that is he , hold him fast . Ponder that the enemies of the authour of life , could entrap him by no other wile then by shew of loue . And ●e accepted this cruell kisse , that with the swet●es thereof , and of his meeknes he might soften the rebellious and obstinate hart of Iudas . From thence thou maist gather a great confidence in the mercy of this our Lord , that he will not refuse nor disdai●e thy kisse , nor of those sinners which desire to reconcile th●selues to him , & renew their friendship with him which they haue lost , seeing he did not reiect the ki●●e of him who so cruelly betrayed him , & sold him , as Iudas did . THE 3. POINT . TO consider , how Christ our Lord encountred those impiou● officers of iniustice , and demanding of them , Whome seeke yee ? they answered him , Iesus of 〈◊〉 , and ●ur Lord said vnto them ? I am 〈◊〉 . Ponder first that word of Christ , whome seeke yee , as if he should say : ●ake heed , you seek a iust & innoc̄et●●an , who doth good to al , & 〈◊〉 no man. You seeke him who descended from heauen to earth for your eternall weale and saluation , and you seeke him to depriue him of his life . Gather from hence desires to seeke this thy Lord , but after a far different manner , to wit , for thy saluation and remedy , & for his honour and glory , & thou mayst be assured , that seeking him after this manner , tho● shalt find him . Ponder secondly , that word , I am he . A vvord which vnto his good Disciples vvas alvvayes a great comfort in their trauailes and afflictions , but v●to the bad , it is of so great feruour , and dread , that it alone did fell them flat to the groūd , neither could they haue risen agayne if the same our Lord , who ouerthrew them with one only word , had not giuen them leaue to rise . Gather hence desires to seeke God : and note by the way , that vnto the good who seeke him in prayer , he is a Father and protectour , he is their repose and ioy : But vnto the euill vvho seeke him to offend him , and kill him , he is iudge that shall iudge and condemne them . Finally he is he , which is to their losse and eternall griefe . THE 4. POINT . TO consider how Christ our Lord the most innocent Lambe ( himselfe giuing place to the fury of his enemyes ) was deliuered vp to the rauenous wolues and prinoes of darknes ( which are the infernall spirits ) by meanes of his seruants and ministers , to be put to all manner of torments and cruelties , his life not e●cepted ( as in holy Iob it was , when he was delluered to the power of Sathan ) but without any limitation at all , that they might wre●ke their fu●y vpon his most sacred hamanity . Ponder the 〈◊〉 & rudene● of those sauadge suryes , ma●ing their sport & pastime to iniure ●nd torment the Sonne of God , of whome they had receaued so great ●enefits , and whome a little before they had iudged worthy of highest ●onour : but forgetting all this they Stroke him on the face , they spurned and buffeted him with their fists , they plucked him by the haire , & by the heard . Hence thou maist stir vp in thy selfe shame and confusion , for that thou hast beene so bold , as to handle thy Sauiour as ill as these traitors did laying thy sacrilegious and violent hands vpon him , if not in out●ard shew , at least through thy manifold sinnes and wicked deeds , persecuting him with them , as hit enemies did , not once only , as they did , but many times . THE XXXVI . MEDITATION . How Christ our Lord was apprehended . THE 1. POINT . TO consider how our Lord being Inno●●ncy it self was reckoned & treated as a Theese , and for such his enemies came to apprehend him with chaines and cordes , vvith swords and clubb● : and our Sauiout gaue them power ouer his body , to spurne & torment it at their pleasure . Ponder the surpassing great ●umility of our Lord , and how he is ●ast at the feet of most vile sin●ers , whose s●at and throne is aboue the Seraphims : hovv he is kicked at , and troden vnder foot as a malefactour , who is the mirrour of innocen●y and the vnsported Lambe . Admire the rare submission & humiliation of so great a God , who did not only prostrate himselfe at the feet of his Apostles and of Iudas , and washed them and kissed them , but also suffered this traytor and his accursed company , to set th●ir abominable fert vpon him , to tread vpon him , and spurne him . Gather hence an earnest desire to yield and humble thy selfe to thy inferiours , be holding Christ thy Redeemer so humbl● and meeke , and considering of whom , and for whom he rec●●ueth such iniuries & r●proaches . THE 2. POINT . TO consider how that wicked band of souldiers , after they had striken and abused Christ our Lord , tying him by the wrests , with strong cords like a Theefe , they brought him bound vnto Annas the High Priestes house . Ponder , how farour Lord was from being a Theefe and robber of other mens goods : for he gaue all he had , and that which was particuler to himselfe alone for thy good , & tooke vpon him the forme of a seruant , concealing the dignity of a Lord and Maister . But if to rescue and deliuer soules out of the thraldom of Sathan , and to dravv our harts to his loue ( which he hath euer done ) be to be● Theese , beseech him to take thy hart and all that which thou hast besides . And with earnest affection say vnto him : Bind o Lord I beseech thee my hands with the fetters of thy loue that my workes may be grateful vnto thee . Bind my memory , that it for get not so many fauours and benefit which thou dayly bestowest vpon me . Bind my eyes , that they may not behold vnlawfull thinges . Bin● my tongue , that it detract not , no● murmure against my neigbour Bing my feet , that they may only walke the pathes of thy diuine Commandements . Bind finally , O Lord , this nature of myne , and all my se●es and powers from all that which is sin and offence , & set me free to all that which is vertue . THE 3. POINT . TO consider that the Apostls , seeing their Lord & Maister apprehended by the lewes & ●ast boūd , much affrighted , fled away and forsooke him . Ponder how thy Sauiour in this ●xigent is all alone and forsaken of his friends , & enuironed with cruell and mercil●sse enemies : how he was well accompayned at his supper and in time of prosperity , but now abandoned of all in time of 〈◊〉 . From hence thou mayst gather confusion and shame , for 〈◊〉 often forsaken & left thy Father , Lord and Maister , and omitted to accomplish his holy will to fulfill thine ovvne . And our Sauiour heere being forsaken of his heauenly Father and of his disciples , giu●th thee a rate example of patience , that if tho● be destitute & left by thy friendes & kinsfolkes , thou e●dure it patiently , for i● is not much that the disciple suffe● that which his Maister hath suffered before him . Beseech him humbly that seeing he is a true & faythfull friend ▪ he will neuer forsake thee , although all others should forsake thee , but es●pecially that he will not leaue thee i● the houre of thy death . THE 4. POINT . TO consider who this Lord is vp●● whome so many iniuries are discharged , who he is that sustaineth 〈◊〉 many reproaches & indig●ities , & 〈◊〉 whose hands he taketh them . Ponder first that he is the Et●●nall Word of the Father of infinit vertue , innumerable goodn●s , tru●● glory , and the cleare fountiane of a beauty : He it is that is bound , mana●● cled , buff●ted , haled , spurned , an tr●dden vnder foot : He it is that handled in so v●humane and ru●● manner . Ponder secondly , the grie● which our Sauiour s●lfe seing himself ● much abused by so base a people , ●nd so vngratefull , that for so many ●enefits , returned him so many & so ●●ieuous iniuries ▪ And if God tooke so heauily to be so delt with all by ● enemies , how heauily did he take suffering the like from his friendes , ●eing himselfe all alone and desolate , in so great a●fliction , hauing beene trayed and sould by one of them , ●nyed by another , and forsaken of 〈◊〉 Gather from hence a desire to come a true disciple of our Lord , deuouring neuer to leaue him , but accompany him , and follow him ●en to the Crosse , that so thou maist ●oy him in his glory . ●HE XXXVII . MEDITATION . 〈◊〉 Christ our Lord was presented before Annas the high Priest. THE 1. POINT . ●O consider vvhat thy God and Lord suffered in that long way betweene the garden & Annas his house , vnto vvhome his enemie● carryed him , buffeting him , & spu●●ning him , and forcing him to goe a● pace , halfe running , and trayling hi● on the ground , as it is wont to happ● to them that are led like theeues an● male●actours , & are fettered & cha●●ned . Ponder the meeknes & silen●● wherewith our Lord suffered so m●●ny affronts , not hauing deserued 〈◊〉 of them , for he neuer had , 〈◊〉 could haue cō●nitted any fault , thou●● his aduersaries pretended that he 〈◊〉 guilty of many . Gather hence a great desire ●●●mitate the exāple of thy Lord in b●●ing silent , & suffering patiently wh●● occasion shal be offered thee , seei●● thou hast so man● imperfections 〈◊〉 sinns , as thou hast . Is it much 〈◊〉 thou beare & be silent for the loue 〈◊〉 God , who being free from all fa●● gaue thee so great an example of ●●●uincible patience & sufferance ? THE 2. POINT . TO consider the shouts & outcryes of those wicked ministers , when they entred the citty with our Blessed Sauiour , proclayming and vanting themselues of the prey they had gotten . Ponder how different this entrance into Hierusalem was , from that which the same our Lord made on Palme sūday , when many went with him with boughes of palmes in their hands , in token of the victory which ●he had atchieued ouer his enemies . But novv they bring him in vvith swords & launces , as if they had got the victory ouer him . In that entrāc● all cryed out in his prayse : Blessed is he that commeth in the name of our Lord : in this , they cry out in derision of him , making him their laughing-stocke & calling him by a thousand vnworthy names . In that they spead their garments on the ground , that he might passe vpon them ▪ In this they ●haled , rent , and tore his garments frō him , ●ea & pulled the hayre from his ●●eard & sacred head . From hence thou mayst gather a certaine equality of mind , and conformity vvith the diuine vvill in all thinges , being mindfull of aduersity in tyme of prosperity , of disgraces & reproaches in tyme of honour , & of a bad day in the good : for it is cleare that of little pleasure much sorrow followeth . THE 3. POINT . TO consider in what plight those sacred feet of thy Sauiour vvere , being embrued with bloud , the skin flayed of them with often stumbling and with being troden on & spurned at , by those hellish ministers . Ponder first , how those diuine feet begin to pay for the sinne which thy feet haue committed in the rash & crooked ways by which they haue walked , to fulfill thy desirs & inordinate appetites . Secondly , the spirit and affection wherewith our Lord goeth a long that way ( and the vertues he exerciseth of humility & patience ) offering those painefull steps vnto his Eternall● Father in satisfaction of those which thou makest to offend him . And gathering hence desires of thankefulnesse vnto so good a Lord. vvho hath walked such waies for thy saluation and remedy , beseech him to giue thee grace to ordaine thyne to his holy seruice , and to the performance of his holy Law , and Commandements . THE 4. POINT TO consider in what manner thy Sauiour vvas receaued , when he arriued at Annas his Pallace , and was brought in before him , and before the Scribes or Interpreters of the Law : with what arrogancy they began to examine our Lord , causing that diuine Maiesty to stand before thē as one that was esteemed guilty , and they in the meane time remay●ing sitting as Iudges : they in state , and in their Doctorall robes ▪ and the Lord and Maister of the Wisdome of heauen , manacled and bound before them , as if he had beene a theefe & malefactour . Ponder how differently God our Lord is now among the doctors and Lawiers , from that he was when being twelue yeares of age , he sate among them , hearing them and asking thē : al being astonished vpon his wisdom & answers . Then he was seated in the midst of them , hearing & answering , to the esteeme & admiration of all ; but now he standeth , & if he make answere to the questions they aske him , he is scorned & mocked , being the Doctor of all Nations . Gather hence a desire to humble thy selfe , & to beare patiently ( i●●● imitation of our Lord ) when thou shalt be accounted by others as vnwise , & ignorant , and perswade thy selfe , that thou art so indeed , and be glad to imitate in something , and to be like thy Sauiour . THE XXXVIII . MEDITATION . Of the blow giuen to our Sauiour vpon the face : & how he was sent bound vnto Caiphas . THE 1. POINT . TO consider , how that Lord ( of vvhome it is said in Saint Iohns Neuer did there man speake so as this man ) giuing novv a mild and gentle answere to the high Priest , is stroken and buffised by a base fellow . Ponder how the face of our Sauiour remayned sorely brused and disfigured with this cruell blow , and was exceeding red , partly with it and partly throgh his naturall bashfulnes & modesty hauing receaued so great an affront . And albeit the buffets ▪ blowes , and spurnes which were heaped vpon thy Lord by his enemies , vvhen he vvas apprehended , vvere many , yet of none but only of this mention is made in particuler in holy Scripture , because it was more reproachfull & iniurious then the rest , and because it was giuen in presence of the high Priest , & of many nobles , & of the chiefe of the people . Gather from hence compassion & sorrow , beholding that soueraigne countenance of thy Redeemer so buffered and wounded : On whome the Angells desire to looke . And be ashamed to grieue and complaine , not for that thou art buffeted ( for thou art not arriued so high as to endure so much ) but because others donot honour and countenance thee , when thou art in presence with them desiring heerin to be better then thy Lord God who was so much reuiled , scoffed at , and despised for thy sake . THE 2. POINT . TO consider the great patience , meeknes , cheerfulnes , and ●erenity of mind which our Lord kept in his most holy soule , receauiug ●uch a wrong & neuer reuēging it , eyther by word or deed . Ponder , that wheras Christ our Lord could haue caused fire to come from heauen , or the earth to haue opened , and to swallow and consume that wicked fellow , he did it not , but in all patiēce shewed that he was ready to turne the other cheeke , if he would haue stroken it . Gather and take example heerby , not to be angry or offended for any thing vvhatsoeuer may befall thee , be it neuer so weighty , nor to render euill for euill . Beseeching him in this misery to giue thee in all occasions vvhich shal be offered thee that constancy of mind and meeknes which he had and shewed heere , that thou mayst be meeke and humble of hart , as he was . THE 3. POINT . TO consider the mild ansvvere which Christ Iesus our Lord gaue vnto him , who had thus abused and wronged him , to wit : If I haue spoken euill , giue testimony of euill , but if well , vvhy strikest thou me ? and accusest me of vndutifulnesse , seeing thou art no Iudge , but only a witnesse ? Ponder , that albeit this reason was good and conuincing , yet it was not admitted , neyther did it auayle him , nor any reckoning was made of it , but rather all that were present vvere glad and reioyced that , that blow on the cheeke was giuen him : and none was found that would take his part , and reprehend the audacity of that bold and barbarous companion . From hence thou mayst gather conformity vvith the diuine Will , when thy answers and reasons shall not be heard , nor admitted , nor account made of them , seeing no accoūt was made of the answere which the Sonne of God gaue , whose nature it is euer to speake that which is reason : & therfore he is now stroken & abused , to satisfy for thy faults , which thou hast done & dost dayly commit in euill speaking . Beseech our good Lord that he will giue thee grace alwayes to speake well of him , & to do honour vnto all . THE 4. POINT . TO consider that the hatred & rancour of Annas , & of all the rest of that wicked counsell against our Redeemer , vvas so great , that blinded with the splendor of such patience & meeknes , they determined to send the most meek lambe fast boūd vnto Caiphas the high Priest , that beholding him brought in that manner he might vnderstand that they thought him guilty & worthy of death . Ponder , how different these bands and fetters were , wherewith the cruell tormentors boūd the Lord of Angells , from those with which he bound them , to wit , the bands of charity : but his charity is so great , that he delighted to be tyed with new fetters & cords , to loose thee and them from the grieuous sinnes which thou hast cōmitted against his diuine Maiesty . From whence thou mayst gather desires to suffer and to beare the like Crosses if in publik or in priuate thou be held guilty or faulty ( for in truth thou art no lesse ) seeing thy Lord though he be so much worthy to be glorifyed , is notwithstanding so des●ised & scoffed at . THE XXXIX . MEDITATION . Of the deniall of S. Peter . THE 1. POINT . TO consider how Peter hauing fled the night of the Passion of our Sauiour with the rest of the Disciples , entring into himselfe agayne , & desiring to know the euent of the businesse , and the successe of the imprisonment of his Mayster , he followed him . And by Saint Iohn Euangelist his meanes ( vvho vvas knowne in the house of the high Priest ) he entred in , & being known by those which were there , to be our Sauiours Disciple , he denyed him thrice , swearing and forswearing that he knew him not . Ponder , how deeply this sinne and grieuous offence of his Disciple did pierce the very soule of our Lord , that his deere and tenderly beloued Apostle , and so much honoured aboue the rest with the primacy of the Church , should be ashamed to be accounted his Disciple . Gather hence , confusion and shame for that thou hast oftentimes denyed thy Sauiour , if not in words at least in deeds , beeing ashamed to keepe his holy Commandements , or to performe some actions of vertue , as to confesse and communicate , or to suffer some iniury . All which what els is it then to be ashamed to seeme the Disciple of Christ , & to deny him : vvherefore thou mayst iustly feare ▪ least that sentence of our Sauiour , and punishment fall vpo● thee , where he sayth : He that denieth me before men , the Sonne of man shall deny him before the Angels of God : or he that shal be ashamed to seeme my disciple before men , the Sonne of the Virgin wil be ashamed to acknowledge him for his , before the holy Angells . THE 2. POINT . TO consider how dāgerous a thing it is to continue in the occasion of sinne , and not to learne to beware by the first fall : for the present occasion , and the presuming too much of himselfe and his owne vertue , and also euill company were the cause of his fall : Almighty God permitting that a silly vvoman , Portesse in Pilates house , should preuayle against him who had the keyes of the house of God : so doth he chastice pride and presumption . Ponder , that he vvho vvas the fundamētall stone of the Church , and so much fauoured by our Lord , he that confessed Iesus Christ for the Sonne of the liuing God , he that offered himselfe to dye for him , rather then to be scandalized and to flye , now findeth himselfe so weake and fearefull , that being demanded by a poore girle , whether he be the disciple of Christ , is ashamed to cōfesse it , seareth and trembleth , & at last flatly denieth it , not once , or twice , but three times . Gather out of this weaknes and frailty of Peter ●ow neer he is to a fal who confideth much and presumeth of himselfe . And seeing thou art not a Rocke , but dust and ashes , and all the gould and siluer of thy vveake vertue is founded vpon feet of ●●ay , and the least stone of contradiction is sufficient to ouerthrow it , and bring the whole tower to ground : therfore boa●t nor bragge of any thing , for thou hast not any stronger hold , nor greater strength then vvith humble acknowledgment of thine owne nothing and vveaknes wholy to rely on the goodnes and mercy of our Lord. Wherefore not to fall , it behooueth thee to fly bad company , and all occasions of danger , arrogancy , pride and presumption . THE 3. POINT . TO consider that as soone as Saint Peter had denyed his Mayster , Christ our Lord moued vvith compassion , and grieuing to see the Pastour of his flocke , and that sheep which was head of all the rest , now fallen into so great calamity and mysery , looking on him , reclaymed & conuerted him . Ponder , the infinite mercy and charity of Christ our Lord , vvho albeit he be enuironed vvith his enemies , and loaden vvith afflictions , is mindefull of his Disciple , & insteed of chastising him , hath pitty on him , & turning his eyes of mercy towards him , illuminateth his blindnes with heauenly light , that he may know & see his errours . for the eyes of God haue this property , that they open , & avvake the drovvsy , and reuiue the dead . Gather hence affections of loue tovvardes this our Lord , because whē thou goest about to offend him , he inuenteth meanes and findeth out wayes to pardon thee , he hath compassion on thee , he beholdeth thee vvith the eyes of his mercy , he toucheth thy hart , and all to the end that thou mightest know , feele & lament thy sins and offences . THE 4. POINT . TO cōsider , how our Lord enlightning & penetrating the wounded soule of Peter with that his silent & louing looke , that remembring himselfe and being sory for his sinne , he might bitterly bewaile the same , he presently returned to himselfe and vvept bitterly : & for more effectuall redresse of his offence , he departed the house and Pallace of the high Priest , where he had found so bad intertainement , and shut himselfe vp into one of those caues , which were towardes the fountaine of Siloe , and lamented his sin with deep sorrow , & sayd : O treacherous old age , o yeares ill spent , o life naughtily imploied , o blasphemous tongue , o wretched sinner , coward , lyer , what hast thou done ? Oughtst thou so to haue denyed thy Maister , hauing receiued so many fauors & benefits of him ? Ponder how Peter because he had denyed his Maister thrice in one night , wept and repented himselfe of his sinne all his life tyme , and did very sharp and rigorous pennance , albeit he knew that God had already pardoned him . From hence thou mayst gather desires to doe the like for thy sinnes , seeing that not one night alone , but all thy life tyme , and not thrice , but innumerable times , thou hast denyed and abandoned thy God. Wherfore 〈◊〉 behooueth thee , if thou desire to haue pardon , very seriou●ly ●o bewayle and hartily to repent for thy sins , & do pennance for them . THE XL. MEDITATION . What happened vnto our Sauiour in Caiphas his house , & of the thinges he suffered that night . THE 1. POINT . TO consider the answere vvhich our Lord gaue vnto the demaund of Caiphas the high Priest : I adiure thee by the liuing God , that thou tell vs , if thou be Christ the Sonne of God. And our Lord although he knew right vvell the great iniuries , reproaches , and torments , which his cōfession would cost him , yea death it selfe , he plainely ansvvered and told the truth , and savd what was be fitting his person . The high Priest blinded with splendour of so great light , and being in passion , iudged that he had blasphemed , and so he and all the rest of his Counsell condemned our Lord to death And hauing no respect to the innocency of his life , nor to their owne state and quality , treated him most vilely . Ponder the me●knes wherwith our Lord suffered these affronts and iniuries : and heard that vniust sentence : He is guilty of death . O how that immaculate lambe , hearing this sentence wold offer himselfe willingly to death , to giue life vnto them , who gaue sentence against him , and condemned him to death . Gather hence desires alwaies to say of our Sauiour the contrary to that vvhich these his enemies pronounced of him , to wit , such innocency , such a Lord , such a benefactor● such a Sauiour and Maister deserueth life : Such a God and Redeemer is most vvorthy to liue : and all those which condemne him , or offend him , or accu●fe him , are worthy of euerlasting death . THE 2. POINT . TO consider that it being now late and tyme for the high Priest and his fellowers to rest , they deliuered vp our Lord to the souldiers to watch him , & they to keep themselues from sleeping did deride , scoffe , & mocke at our Lord , and couering his eyes with a shamefull ragge , smote his diuine face , saying voto him : Prophesy vnto vs , O Christ , who is he that strooke thee ? Heere thou mayst ponder Christ our Lord full of payne and affliction , reiected , despised and contemned of all , great and little : neyther was it the least cause of griefe to haue his diuine eyes couered , that his enemies might the more freely strike him on the face , perswading themselues that so he could not see them : for it is the property of great sinners to desyre not to be seene , that they may sinne more freely , and without restraint , But he savv them notvvithstanding with the eyes of his soule , and of his God-head , because he vvas God : whose eyes , sayth the Wiseman , behold in euery place , the good and the euill , which euery one continually doth . Hence thou mayst gather , that vvhen thou sinnest , forgetting that God doth see thee , thou art as it were hood-winked & deceauest thy selfe , couering thine owne eyes vvith this false and blacke veile : for Gods eyes are most cleare and open vpon thee , beholding thy thoughts , words , and deeds . Wherfore from this day forword be affrayd to offend our Lord , carrying euer in thy memory this admirable saying : Behold , God beholdeth thee . THE 3. POINT TO consider now that after this in●ury , those cruell fellowes deuoid of all humanity , did vnto our Sauior another no lesse affront , spitting in his face , and couering it with their ●oathsome and stinking spittle : for all of them ( and they vvere many ) striuing who shold do worst , did cast their spittle vpon him , wonderfully defiling and obscuring that beauty , which reioyceth the heauenly court & company . Ponder whose face it is that is ●hus defiled & spit vpon , as if it were he most vile & contemptible corner of the world ; and thou shalt find that it is the face of the God of Maiesty , of whome the Prophet sayd : Shew thy face and we shal be saued . It is the face before whom the Seraphims out of due respect & reuerence do couer theirs . It is his face vvherevvith his diuine spittle gaue sight to the blind , hearing to the deafe , and speach to the dumbe . It is his face , whom the Angells of heauen continually beholding and adoring , are neuer satiated . From hence thou mayst gather abundant motiues and affections of compassion and sorrow , grieuing to behold the face of such a Lord , defaced and spit vpon by such and so base miscreants , to see the Creator so abused by so vile creatures , his diuine maiesty permitting himselfe to be obscured & defiled , that thou mightst become pure and cleane . THE 4. POINT . TO consider , the iniurious & disgracefull words , that euen the very Kichen scullians of that pallac● gaue vnto Christ our Lord , and also how they layd load vpon him with blowes , buffets , & spurnes , & asked him : Gh●sse who stroke thee ? seeing thou sayest that thou art Christ & a Prophet , who gaue thee this blow on thy care ? who this spurne with his foot ? who this kick , & who this cuffe in the necke ? And laughing aloud , 〈◊〉 iesting at him they manifestly declared that they held him for a faigned Christ , & a false Prophet . Ponder the inuincible patience , the inestimable meeknes , & the most louing hart , wherwith God our Lord suffered all this , as also that patience with which he supporteth thee , seeing that as much as ly eth in thee thou hast far oftener scoffed at thy Redeemer , ●ffending him with thy manifold sinnes , and yet his mercy is so great , that he grieueth more at thy offences , & at the harme which commeth to them that torment him , then at the paynes which he himselfe sustayneth . Gather hence affections & desires to suffer something for this thy Lord , vvho endureth so much for thee , louing him vvith all thy hart , who gaue thee such & to many signes of loue , ioyning with cōtinual thanksgiuing , continuall seruice for them . THE XLI . MEDITATION . Of the presentation of our Lord before Pilate , & what questions he asked him . THE 1. POINT . TO consider how much Christ Iesus our Lord , & also his enemies desired the cōmming of the morning , but for very different ends : Our Lord to suffer & dye , & they to put in execution their damnable intent , which was to murther him : and forthwith in the morning the high Priest Caiphas and the whole Counsell ass●mbled togeather , & calling our Lord Iesus the second tyme , he asked him : Art thou Christ the Son of the Blessed God ? but our Lord answered him not to his demand . Ponder how much it importeth thee , to aske our Lord this question ▪ but with a different meaning , and desire from that which his enemies had , ●aying : O my Lord , if thou art Christ , 〈◊〉 thou art the promised Messias , if 〈◊〉 art the Sonne of the liuing God , ●nd the splendour of the glory of 〈◊〉 Eternall Father , as it is most true 〈◊〉 thou art , how commeth it to ●asse that thy diuine face is so disfi●ured ? how is it defiled with spittle ? 〈◊〉 is it bruised with buffets ? And ●aming hence affections of tender ●ue and compassion , acknowledge at thy sinnes haue beene the cause , ●hy thy Sauiour Christ and Lord is that plight , in which thou seest ●m , and his vnspeakable charity gi●th testimony of him , that he is the ●nne of the liuing God : For no o●●r then he could haue vndergone so ●ny torments for the sinnes which neuer committed . And adoring 〈◊〉 with all thy hart , thou shalt say : ●ou o Lord , art my Christ , & my ●●d , my Sauiour & my Redeemer , he , who thirty and three yeares ●st so great and earnest desire and ●ging to see this day of payne and ●ction once come , to deliuer me from the eternall affliction , and payne . THE 2. POINT . TO consider hovv the high Priest hearing the answere vvhich our Lord gaue afterward to his demaūd he and all the rest that were present being vnworthy to heare that which they deserued not to vnderstand they treated him as a slaue . And thinking any punishment that they coul● inflict vpon him by their lavv , to little , they yielded him vp to the se●cular power of the president Pilate that he might sentence & tormēt hi● more cruelly . Ponder the prouidence a● vvisedome of our Lord God , vv●● would that the Iewes , and Genti● should concurre to the death of hi● who dyed for the saluation of all : 〈◊〉 his death is our life , & his condem●tion our saluation . Gather hence compassion griefe to behold thy Lord , & 〈◊〉 God hated of all , as well of these his owne nation as of strangers . 〈◊〉 lament , for that many Christians the like through their sins : & if those who haue obligation to serue & honour him do this , what wonder is it i● the Turkes & Gentills , who know him not , do offend him . THE 3. POINT . TO consider , the presentation and accusation of Christ before Pilate , as if he had beene a malefactour and a seditious person , being accused as one vvho prohibited Tribute to be giuen to Caesar , making himselfe the Messias promised of God. Ponder how Christ our Lord in all these accusations and calumniations ansvvered not a vvord in his ●vvne defence , shevving heerin his great meeknes and patience , and declaring in fact how earnest a desire he had to dy for our saluation , seeing he would not by speaking for himselfe , cause his death to be one iote de●ayed . From hence thou mayst gather ●hat the strongest armour to resist ●y enemyes , in the midst of the tem●ests of aduersity and persecution , 〈◊〉 confidence in God , such as our Lord had , whose name is Admirable : for he is not only admirable in perfections & miracles , but also in humiliations and afflictions . Admirable in meeknes , admirable in patience , & in suffering , admirable in silence , giuing thee example how thou oughtst to keep silence , and not excuse thy selfe when thou art reprehended for thy misdeeds & sins , albeit thou find not thy selfe in conscience guilty of any thing . THE 4. POINT . TO consider hovv Pilate hauing heard all these accusations , entred vvith Christ our Lord into the Pallace to examine & enquyre of him concerning all that vvhich vvas layd to his charge , & hauing heard all his diuine answers from the mouth of God , in whome neuer was found deceit , perceiuing his vprightnes & integrity , iudged him to be an innocent man. Ponder the desire our Lord had , that , that miserable iudge would open the eyes of his soule , to receau● the beame of his diuine light . But th● vn happy wretch , although he began to haue a desire to know the truth , yet he did not expect answere , because he deserued not to heare it from the mouth of the true God. Gather from hence desires to know the truth , and that God , as the Father and author thereof , will reach it thee , beleeuing that his life is truth , his miracls truth , his Sacramēts truth , truth all that he taught & preached . Wherfore seeing this is the most certayne truth , although the defence thereof cost thee thy life , as it cost thy God his life , be glad to loose it for him : neyther loosing it , shalt thou loose it , but gayne it euerlastingly . THE XLII . MEDITATION . Of the presentation of Christ our Lord , before Herod . THE 1. POINT . TO consider how Pilate vnderstanding that our Sauiour was borne in Galilee , and vnder He●rods iurisdiction ( who was come to Hierusalem in those days to celebrate the feast of the Paschall Lambe ) sent him vnto him , that he might iudge & discusse the processe of that prisoner , whome he held as his subiect Ponder the paines and ignominy our God endured betweene Pilats house and King Herods pallace , those his cruell enemies carrying him with great violence , tumult and noyse , through the middest of the market place & streets of Hierusalem , that he might be seene & noted of all , & esteemed guilty . Haue compassion to see the Son of God haled to so many Tribunalls and Iudges , euery one vvorse then the other , his diuine maiesty ordayning it so , that he might haue abundant matter wherein to shew his inuincible patience , humility and longanimity , giuing thee an example , that thou mayst know wherein to imitate him , and follovv his vertues . THE 2. POINT . TO consider how glad King Herod was when he saw our Sauiour , because he had heard many thinges of him , the wonders he wrought , & the miracles he did : & so desired that he would do some before him . Ponder how Christ our Lord to eschew death or any other torment , would not do any miracle before Herod , & also because he knew that he was moued to desire it through pride and vaine curiosity , & not of a desire of his own spirituall benefit , neyther would our Lord speake one word in defence of himselfe , or to that he asked him : all which redounded to hi● greater reproach . Gather from hence a desire that God would vouchsafe to graunt thee the vertue of silence , & make answere for thee in all thy doubts & difficulties , for the benefit of thy soule , thou being full of darknes & ignorance , & of thy selfe art not able to giue any answere to the purpose , nor to rid thy selfe of the questions & impugnations of others . THE 3. POINT . TO consider how that Herod , seeing our Lord not to yield to his desire , nor to satisfy his curious leuity , did contemne him , and with all those of his court held him for a simple & foolish fellow , and therefore not so much worthy of death as to be mocked & scorned at , & so in derision & mockage put on him a vvhite & homely garment . Ponder hovv Christ our Lord 〈◊〉 heere mocked & disgraced by the King and all his Courtiers , who made a foole of him , & stood plucking him & pinching him , & iesting at him in most rude & vnciuill manner . And when they had done , the King sent him backe to the President Pilate , as if he should haue sayd vnto him : Loe I send you backe this foole , & idiot . From whence thou mayst gather desirs to accompany in spirit thy true King & Lord , vvho suffered all these opprobrious things with admirable patience , teaching thee to make small reckoning of the iudgements & opinions of this world which are meer folly , & what people say or do : desire to suffer for iustice & piety , that thou mayst be assured of the Kingdome of heauen : for there is no greater wisedome then to reioyce in contempt for the loue of God , nor greater folly , then to seeke to be honoured without him . THE 4. POINT . TO consider hovv that amongst so many garments which our Lord changed that night of his Passion , his Eternall Father neuer permitted his enemies to inuest him with a blacke one ( it being the vse and custome among the Iewes , that he who went to the tribunal to be arraygned , should be clad in blacke , which was a signe of a condemned person ) but would that it should be white in token of ●nnocency , or ruddy in token of ●oue . Ponder how that garment which was giuen vnto Christ our Lord in ●erision , was a figure of the witnesse ●nd purity of his most blessed soule , ●nd of the innocency of his life , as his enemies themselues were faine to confesse , saying : I haue foūd no cause in this man of those thinges , wherein you accuse him . Gather hence desires , that our Lord wold inuest & adorne thy soule with the white garment of innocency & thy body with his reproaches , that in all thou mayst imitate him , and so thou shalt become more white & purer then snow . THE XLIII . MEDITATION . How Barabbas was compared , and preferred before Christ THE 1. POINT . TO consider that Pilate defirous to deliuer Christ from death and being to release some one condemned person in honour of the Pasch , sayd vnto the Iewes : Whom will you that I release , Barabbas , 〈◊〉 Iesus that is called Christ ? for ( Barabbas being so seditious & wicked a fellow ) he made no doubt , but th●● rather then he should goe vnpunished , they would release our Sauiour Iesus Christ. Ponder the vvonderfull humiliation of Christ our Lord , who being so great , so wise , so holy , and so great a benefactour of all , is novv ballanced and compared with Barabbas an infamous companion , a theef , a murderer , a seditious & publik malefactour . Gather hence desires not to disdayne , grudge , or repine when an inferiour and worse then thy selfe , is preferred before thee , and more honoured and respected , if account be made of him , and not of thee , if another be imployed in offices and busines , & of thee no mention be made . nor thou regarded , seeing thy Lord & thy God endured all this , & much more . THE 2. POINT . TO consider , how the vngratefull people and those blind & passionate Scribes & Pharisies , out of malice brake into open iniustice , & how in their sight , Barabbas his life , notwithstanding all his murders , robberies , & abhominations weighed more & was thought more profitable , then the innocency of Christ our Redeemer for all his vertues and miracles , Wherefore they besought the iudge to release the man-killer , and wicked villaine , & to murder & crucify the author of life . Ponder how mutable men are , & easy to be deceaued : for they who a few dayes before vvith common consent & festiuall acclamations , called Christ their King , now with a different note & tumultuous clamour , say : Make Iesus away , and release vs Barabbas . Gather hence confusion for thy pride , & endeauour from this day forward to humble aud submit thy selfe , seeing that our Lord is held for lesse then the lewdest fellow in the world . And heere thou mayst see litterally fullfilled that which our Lord sayd by his Prophet : I am a vvorme and no man , ● reproach of men , and outcast of the people . And for such he is novv reputed of those vvho ought to honour & respect him aboue all men & Angells . THE 3. POINT . TO consider that the more the President Pilate desired to deliuer Christ our Lord , the more the Iewes were earnest to haue Barabbas released . Ponder how often the like iudgement , strife and controuersy passeth betweene thy flesh & thy spirit , the one making choice of Christ , and the other of ●arabbas ; the one of God the other of a creature ; the one seeketh after the vayne perishing glory of men , the other seeketh the glory of God , which is perpetuall & euerlasting . Finally the one enquireth after corruptible & transitory thinges , the other after things permanēt & which endure for euer . Whence thou mayst gather great sorrow for hauing left Christ thy only and chiefest good , for so vile and contemptible a thing as Barrabbas : I meane , for hauing so often c●osen & regarded more a creature , ● little sensible delight and vayne honour , then Christ Iesus our Lord : In whome be all the goods & treasures of the wisdome and infinite knovvledge of God hidden . Be confounded in consideration of this , thou miserable wreth , as thou art . THE 4. POINT . TO consider how Pila●e did testify vnto the people the innocency of Christ , saying : I find no cause in him , why he should deserue death : but the outragious people raising their voices cryed aloud , saying : Crucify him , crucify him . Ponder hovv much those redoubled & often repeated clamours grieued our Lord , seeing that they did not only seeke his death , but that he should dye so cruell a death , as the death of the Crosse. Gather hence sorrow for that thy sinnes haue put our Lord to so great straites : for they alone vvere those that importuned and cryed out that he should be crucified . Wherefore it behooueth thee to abhorre them , & detest so cruell and bloudy beasts , which with so great cruelty murdered our Sauiour . THE XLIIII . MEDITATION . Of the stripes which our Lord receaued at the pillar . THE 1. POINT . TO consider , how the Present Pilate , seeing that his former proiect and deuise did not succeed , and that all the people began to be in an vproare , he tooke another meanes and counsell to appease the fury of those cruell enemies , vvhich was to giue sentence against the Lord of Angells , that he should be whipped . Ponder how vniust , cruell , & reproachfull this sentence was which the President gaue agaynst our Lord , notwithstanding he knew very well and was sure of his innocency . But our Lord Iesus lifting his eyes to his Eternall Father , sayd these wordes of the prophet : I am ready O my Lord for scourges , & desirous to pay the thinges that I tooke not . And without appellation or making any other meanes to quit himselfe , he accepted that bloudy sentence , offering most willingly his sacred body to be scourged in satisfaction of our sinnes . Gather hence desires not to complaine vvhen by thy Superiours , equalls , or inferiours thou shalt be reprehended and chastized , although thou be without fault , seeing God most free from all fault , is not only reprehended , but also cruelly whipped , and handled like a theefe vvith so horrible a punishment , and yet not complayning , but as if he vvere ●umbe , not once opening his mouth . THE 2. POINT . TO consider , how the sentence of his whipping being pronounced , those cruell Butchers layd hand on the Lord of heauen , the creatour of the world , & glory of Angells , & ●ed him into the court to the place of punishment , where with barbarous inhumanity and fury they stripped him naked , & couered him vvith stripes from top to toe , as if he had beene a slaue , Ponder how much our Lord , vvho inuesteth the heauens vvith cloudes , beautifyeth the fields vvith flowers , couereth the trees with leaus , the birdes vvith feathers , the beastes with woll and haire , would be abashed , beholding himselfe so naked & poore vvithout any thing to couer himselfe vvithall , and th●t before such a multitude of people that were there present , hauing none to take compassion on him , nor so much at to cast a cloake ouer him to couer his nakednes . Gather hence affection of pitty and compassion , seeing thy God and Lord in such extreme need , abandoned , naked , & exposed to all ignominy , & shame , & compassed about with his enemies , vvho desired to drinke his bloud . THE 3. POINT . TO consider how those cruell and barbarous tormētors hauing that t hast & most delicate body now naked amongst them , bound him hand & foot fast to a pillar , that they might beate him more freely at their pleasure . Ponder the great barbarousnes , and cruelty wherwith the● began to lay on load with thonges & roddes , on that most tender backe of thy Sa●iour , heaping stripes vpon stripes , and woundes vpon woundes , vn●ill that most sacred body , all bruized , torne and flayed , the bloud bursting out and trickling downe drop after drop on euery side , became so di●●igured and imbrued with bloud , that his owne mother could hardly haue knowne him . From hence thou mayst gathe● a great detestation of thy sinnes , for they vvere the cause of so outragious a punishment , and a great desire to chastise them with rigorous pennance & discipline . THE 4. POINT . TO consider how the torturers being weary of scourging that innocent body of Christ our Lord , already spent with stripes , which a mounted ( as some Saints affirme ) to abou● fiue thousand , they vnloosed him but he not being able to stand on hi● feete , fell downe vpon the cake of hi● owne bloud that lay at the foot of the pillar . Ponder the solicitude and desolation of Christ our only good , who had not there any friend or a●quaintance to help him vp , but his only enemies who did tread , kick & spurn● him , that gathering forces out of feeblenes he might get vp agayne . Neyther was there any who would go & aduertise the most Blessed Virgin of the extr●me need & nakednes of her beloued Sonne , that she might with speed come to couer him with her veile , who so often had vvrapped him in clothes when he was a child . Gather hence a great confidence of the remission of thy sinnes , seeing this Lord endureth so much to deliuer thee from them : and an earnest desire to rest & cleaue fast to the feet of Christ , kissing sometimes in spirit & deuotion the ground embrued vvith his most sacred bloud : other times that holy pillar bathed and enameled with the precious bloud of this holy Lambe , which was shed to make thee strong , as a piller in the Church of God , that is to make thee haue a couragious & inuincible hart to withstand thyne enemies , thy p●ssions & temptations . THE XLV . MEDITATION . Of the purple Garment , and Crown● of Thornes . THE 1. POINT . TO consider how those cruell soldiers hauing mode an end of whipping him , they i●uented anothet punishment to aff●ict him withall : wherfore approaching vnto our Lord Christ , they cloathed him with an old scarlet cloake which was a wearing for Kings , but they put it on him in derision & scorne , to giu● the people to vnderstand that being ● wile & base fellow , he vvould hau● made himselfe a King. Ponder how Christ our Lord would be thus made a King in mockery , to declare vnto the vvorld tha● all the honours & Kingdomes of thi● life are but mockeries , & that therefore little reckoning is to be made of thē , as our Lord himselfe did so little esteeme them : & so that which the world accounteth an honor in others , he would vndergo , therby to be disgraced & abased by the same vvorld which scoffed & mocked at him . Gather hence great compassion at the extreme dishonour which thy Lord God suffered , & for this his humiliation , being made the scorne & mocking stocke of the people . And humbly beseech him that thou mayst not make so light of him , as to contemne him through thy sins , as those souldiers did , but rather serue & loue him , desiring that he would vouchsafe to inuest & honour thee with this his precious & costly liuery , that following him ( albeit the world despise thee therefore ) thou maist deserue to see & enioy him clad with the rich & precious robes of grace & glory . THE 2. POINT . TO consider how those cruell enemies forthwith brought a cruell crown of sea-rushes ( which were certaine sharp and long thornes ) & fastened it on his sacred & tender head by which on the one side he sustained intolerable payne , & on the other extreme disgrace . Ponder how that this crowne was not of gold , nor siluer , not of pearles , nor precious stones , of rose● nor odoriferous flowres , albeit this Lord right well deserued it , being ●he true King of heauen and earth , but that which insteed of these they gaue him , was of strong & boisterou● b●ambles and thornes which pierce● his delicate head : our Lord permitting this , because thou hast often bound and crovvned thy head vvit● roses & flovvres of pleasures & delights . Gather hence how great th● bounty & charity of God is toward men , seeing that when they are busi●ed in preparing for him so cruell an● terrible a crowne , therewith to affli●● and torment him , be prepareth for them a crowne of glory in heauen to reward them . And seeing God teacheth thee by his example , that by the crowne of thornes , the crowne of glory in heauen is gayned : and that the crowne of affliction which pricketh in this world , is better then that of pleasures and delights which torment in the life to come . Procure to crowne thy selfe , and make choice of the first ( as S. Catherine of Siena did ) to auoid the second . THE 3. POINT . To consider how that to increase his confusion and reproach , they after this put into the right hād of thy soueraigne King and Lord , a Reed , ●nsteed of a Kingly scepter , & smote his head there withall , to the end that ●he world might know that his Kingdome was hollow , vayne , and without substance , & he voyd of iudgement and vvit , making himselfe a King. Ponder how our Lord Iesus did not refuse to take the reed into ●is hand , but rather willingly accepted it , & held it fast as an instrument of his contempt . From hence thou mayst gather how much it importeth thee to resist and reiect honour & selfe estimation & to imbrace humility & submission of mind , in regard that by this way & meanes our soueraygne King entred into his Kingdome : & by the same , & no other , thou must enter into the Kingdome of heauen , which is not thine , but anothers to giue thee , if thou desire it . THE 4. POINT . TO cōsider how those fierce people more cruell then Tygers , not contenting themselues with the former iniuries , which they had done to that meeke Lambe , they add yet another iniury : for bowing their knes before him in mockery & scorne , they sayd vnto him : Hayle King of the Iewes , and presently they stroke his diuine face with a reed , deriding & making faces at him . Ponder i● how different a manner the celestiall spirits adore thi● great King and Lord , from that men ador● him on earth . The Ang●ll● 〈◊〉 him as God and King of all thinges , & men adore him as a fals● God and counterfaite King : they cal● him holy , holy● and men , wicked , sinner , possessed with a Diuell . Gather hence desires thro●ghly to feele and lament thy sinne● , and that which thy Lord and God suff●●eth : and as his louing child and true friend prostrating thy selfe on the ground , adore him as thy King and Lord after another manner thē these ●do , and say from the bottome of thy ●art : Hayle king of heauen & earth , King of Angells and men , saue me O Lord , and admit me into thy heauen●y Kingdome , when I shal depart this ●●iserable life . ●HE XLVI . MEDITATION . ●f the words , ECCE HOMO . THE 1. POINT . TO consider hovv these cruell souldiers led thy Sauiour in this so lamentable a plight vnto the President Pilate , who wondering to see him so ill handled , carryed him vp to an eminent place , whence he might be seene of all , to the end that moued with compassion they might cease to seeke his death . Ponder first , how much our Lord was ashamed at his appearing in so reproachfull an habit , with the crowne of thornes vpon his head , 〈◊〉 ●eed in his hand , a rope about hi● necke , his body all bruized , rent wea● ried & exhaust with so many stripes all goare bloud through the multy●ude of those blowes : and with th● drops of bloud which trickled dow● his venerable face , those lights o● heauen vvere eclipsed & almost blinded . Ponder secondly , the differenc● betwene the figure wherein our S●uiour appeareth now , and that whi●● he shewed in the glory of the mou● Thabor : that which was so glorio●● and pleasant , he discouered only 〈◊〉 three of his dis●iples , this so paine●● and ignominious he sheweth to 〈◊〉 the people of Hierusalem : that i● mountaine all alone and retyred , this in the middest of a great & populous Citty . Be confounded at thy pride , seeing thy Lord so much humbled and despised for thy sake , and thou endeauourest not to be so handled of men , but rather with all honour and esteeme , & desirest that they should know the good which is in thee , that they may prayse thee . THE 2. POINT . TO consider hovv Pilate shevving Christ our Lord in presence of all the people , sayd aloud : Behould the Man. Ponder these words in the sense and meaning with which Pilate did pronounce them , and thou shalt find that , moued with pitty to behold so wofull a spectacle , he desired to de●i●uer Christ our Lord , and therefore the savd : Ecce Homo , Behold this man , and you shall perceaue him to be so punished that he hardly retav●eth the shape of man , being so di●●igured & misused : wherfore in regard ●hat he his a man as you are , and no b●ast , haue compassion on him . But they vvould not affoard him a good looke , nor haue any pitty on him . Hence thou mayst gather de●●rs that God would graunt thee eye● of compassion , and a hart of flesh , that beholding him thou mayst be ●oued to compassion , seeing he suffered so much for thy sake , and giu● thee grace to loue thē that hate thee , seing that in thi● kind our sou●raign● Lord , God and man , h●th giuen the● 〈◊〉 rare an example . THE 3. POINT . TO consider vpon the sayd words of Ecc● Homo , how much it behoou●th thee to stir vp thy selfe , and to behold with the eyes of liuely ●●yth this our Lord , & say vnto thy ●oule : Ecc● Homo , behold ● my soul● this man : for albeit he is so wounded with stripes , so defiled with spittle , s● bruized with buffets , crowned wit● thornes , hath a reed insteed of a sc●p●ter in his hand , & i● clad with an ig●nominious garment , yet he is mor● then a man , he is also God. Ponder the great desire whic● the Eternall Father hath , that thou wouldst behold this soueraigne Lord God and man , with meeke & compassionate eyes , and make benefit of thy tyme he allotteth thee to do it , and not mispend so great a lewell , nor omit to reap profit by beholding this man : for if thou marke it well , thou shal● find that this is the man , which that sicke man that lay at th● Pond stood in need of , and requi●●● his help that he might rise & goe in●● the pond , and be cured of his dis●a●●● & infi●mities . This is the man wh● is the head o●●ngell● & men , and i● so much disgraced to honour them , so defiled to beautify them , condemned to death to ex●mpt men from a greater death , and to saue them : finally he is the man who is mad● th● outcast of men , to make thē the children of God. Gather from hence ho● abominable a thing sin is in the sight 〈◊〉 God , seeing it brought his only So● to such a passe , and in what case thy sinnes may haue left thy soule , whe● the sinnes of others ha●●●rought s● stra●g an effect in the fountayne of all beauty it selfe , & what confusion & shame will a sinner susta●ne for his owne , seeing the Sonne of God hath sustayned so much for the sinnes of other men . THE 4. POINT . TO consider the hatred and rancour of those cruell enemies against Christ our Lord , seeing that so lamentable and pittifull a spectacle was not able to mollify their harts , but rather raysing their voyces , they began to cry aloud : Away , away with him out of our sight , as who wo●●d say : seeing thou hast made so good a beginning , commanding him to be whipped , make an end of that which thou hast begun , and crucify him . Ponder , that although such & so woful a spectacle could not ass●age & pacify those raging minds , yet was it doubtles of force to appease the wrath of the Eternall Father who had beene moued to iust indignation : fo● beholding his most Blessed Sonne so ill handled for to obey him , and for our loue , he graciously pardoned all those sinners , who with sorrow for their sins , & with deuotion and confidence beholding this figure of their Sauiour , shold represent it vnto him , saying : Ecce homo : Tho● seest , O Lord , the man which thou hast giuen vs , the worke of thy right hand , th●e man that is so humble , so obedient , so meeke , & so louing . From hence thou mayst gather harty sorrow & cōpassion to see him so much abhorred by his own people , who deserued to be loued most of all . Endeauour from this day forward ●o be so much the more seruent in the seruice of this Lord , by how much his enemies did the deeper abhorre him : so doing he will giue thee grace with pure and cleare eyes to behold & imitate him . THE XLVII . MEDITATION . How our Blessed Sauiour carryed his Crosse. THE 1. POINT . To consider how the President , seated in his tribunall seat , gaue finall sentence in his cause , and our Lord Iesus being condemned to the death of the Crosse , the souldiers forthwith pulled off the purple garment which they had put on him i● scorne , & stripping him naked , they put him to that sham againe the secōd tyme , not only before the officers , but in presence of all the people also , & gaue him backe his owne garment● embrued in bloud to put on . Ponder how Christ our Lord , to carry his Crosse , layd aside the garments which others had put on him in Herods , and Pilats house , & cloathed himselfe vvith his ovvne , not without extreme great paine , for they cleaued fast to his sacred vvoundes & vvere dryed into them , they being now cold . Gather hence desires to put 〈◊〉 all affections vn worthy the child of God , that is , all vicious custome● of the world , & of the flesh , wherewi●● thou hast gone clad , and assume thos● which are beseeming and proper to Christ , to wit , humility , charity & the like , by vvhich thou must be knowne and held for his disciple : for this was euermore the liuery of the Sonne of God. THE 2. POINT . TO consider how our Lord taking the Crosse vpon his tender and wearied shoulders , because there was not any one found among so many ▪ who would carry it for him to th● place of punishment ( for the 〈◊〉 held it an accursed thing , & the Gen●ills esteemed it reproachfull ) he 〈◊〉 ●orced himselfe to go with it on 〈◊〉 ●acke to wards mount Caluary . Ponder hovv this meeke La●b●●ull willingly spread forth his arm●● 〈◊〉 imbrace the Crosse , and not with●●anding it was so heauy a burden , 〈…〉 his so great dishonour and shamefull death , he carryed it vvith more loue then he did euer before any other crtsse , because the v●ili●y & fruit , the honour & glory , which through the weight of this Cr●sse was to be gathered , was thine : & it is credible that he did vvelcome it vvith kisses of peace , interiourly saluting it with a thousand svveet & louing acts , fat better then S. Andrew did the crosse of his Martyrdome . Hence thou mayst gather confusion and shame to be an enemy of the Crosse of Christ , flying so much ●aking of paynes , and procuring to cast thy burden vpon another mans shoulders , imitating in this rather these wicked people : for if thou wert the seruant of Christ , thou wouldest be glad & reioyce to follow him with thy Crosse , although it should cost thee thy life , and shouldst dye in th● fact . THE 3. POINT . TO consider , how the obedient Isaac commeth out of Pilats hous● with the burden of the wood of th● Crosse vpon his backe . The trumpe●● foundeth , the common Cryer cryeth aloud , clamours & outcryes are heard on euery side , an infinite multitude of people approach , they behold cōming out of the pallace gate a lamentable , and such as was neuer seene before , a most afflicted creature , doubled & ouercharged with the weight of a Crosse of fitten foot long , crowned with a crowne of thorne , scarce able to stand on his feet , nor to sustayne the weight of the Crosse without crouching & falling vnder it . Ponder the barbarousnes of those mercilesse harts agaynst our Sauiour , for insteed of helping him vp to rise agayne , & taking compassion on him , as to make him goe on that bitter and paynefull iourney , they gaue him a thousand blowes , kickes and spurnes , saying vnto him : Arise traitour , sorcerer , didst not thou say that thou we●t the Sonne of God , & he who in three dayes could build vp his holy Temple , vvhy dost not thou rayse now thy selfe ? Gather hence comfort in thy ●fflictions carrying with patience and loue in imitation of our Lord Iesus , the crosse which shall fall to thy lot , though it be very heauy , and should make thee stoop , for it is impossible in this life to want Crosses and afflictions . Trust in God and in his diuine mercy , who will prouide one to assist thee to carry it , that thou may●t not be ouerloaden , and fall vnder it . THE 4. POINT . TO consider that the Blessed Virgin vnderstanding how they carryed her most holy Sonne to crucify him , accompanyed him in this last iourney , and making ●ast , & finding meanes to passe through the throng of the people ( according as some deuou●●ontemplatiue persons obserue ) 〈◊〉 came , 〈◊〉 met her deerest So●●e . Ponder what may haue passed betvveene these tvvo diuine ●arts , where that ●unne and M●one so sad and ●cli●sed , behold one the other ▪ this was no doubt one of the greatest sorrowes which Christ our Lord endured , to see that me●ke Doue his 〈◊〉 come out of the ●rk● of 〈◊〉 retirement , so much grieued & afflicted at the sight of him so disfigured , & enuironed with his enemies that desired to make a finall end of him , and loaden vvith so heauy a burden that it permitted him not to goe one step more forward : the Blessed Virgin would haue holpen him , but the cruell mynisters would not permit her . And this sorrowfull encoūter was so mouing and full of compassion , that this peraduenture vvas the tyme and place , where the vvomen beholding it , burst out into ●eares , bewayled and lamented hi● so much , that the● enforced our Lord to say vnto them , that they should not weep vpon him , but vpon themsel●es , and for the sinnes of the people , and the punishments which for them we●e to befall that vngratefull Citty . For if in the gree●e wood they do these thinges , in the dry what shal be done ? By vvhich he vvould say : If the diuine iustice chastice me so terribly for other mens sinne● , who am a greene and fruitfull tree ▪ hovv vvill he , I pray you , punish sinners , who are dry & withered stocks & vnfruitfull trees , for their owne sinnes ? If I who am innocent , haue beene scourged , buffited , spit vpon , ●euiled , & ( though I deserue nothing of all this ) doe not withstanding now go with this Crosse on my shoulders to be nayled vpon it , what will becom● of the guilty , what stripes , what buffets , finally what torments will befall them ? From hence thou mayst gather desires to bewaile thy sins & off●ces : for they were that which ouercharged & weighed downe the wearyed ●houlders of th● Lord God , & made him stoop & 〈◊〉 . THE XLVIII . MEDITATION . How our Sauiour was crucifyed . THE 1. POINT . TO consider that Christ ou● Lord being arriued at mount Caluary , sore afflicted & tyred with going that long and payne●ull iorney , was by those furious souldiers with barbarous cruelty dispoyled of his sacred garments , and because the bloud was now dry and cold , his garments stucke fast to his body , and so they agayne rent & flayed that mee● lamb● , who did not open his mouth , nor speake a word against them that thus tormented him . Ponder , that of all the times that they stripped our Lord ( which wer● in all soure ) this was the most painefull , & most ignominious , being now stripped & naked from top to toe , not only of his garments , but of his skin also . Gather hence patience & longanimity in iniuries and aduersity , and not to be angry , nor offended , when thou shalt 〈◊〉 thy selfe poorely apparelled , and to want necessi●ies , seeing so rare an example , as Christ our Lord hath giuen thee , of s●fferances , nakedn●sse & pouerty in all his life , and specially in his death : for his nakednes must be thy garment , his dishonour thy liuery , his pouer●y thy riches , his con●usion thy glory , and his death thy life of grace & glory . THE 2. POINT . TO consider how Christ our Lord being now naked , & the souldiers ●aying the Crosse on the ground , they commanded him to lye downe vpon it on his backe , that he might be nayled to it , & so he did . Ponder first the most excellent obedience of thy Sauiour , which shined most in hearing and obaying , in whatsoeuer hard & difficult matters those cruell tormentors proposed vnto him , giuing thee an example to subiect thy selfe to euery humane creature for his loue , where there is no sinne . Ponder secondly , ●ow our Sauiour , lying vpon that bed of the Crosse , which thy sinnes had prepared for him , lifted vp his eyes to heauen , and rendred thankes to his Eternall Father , for hauing brought him to that point , wherein he beheld himselfe so poore , so dishonoured , and misused for his loue . Gather hence , wh●n thou shal● see thy selfe in ad●ersity and distres●e , to be resigned to the diuine vvill in th● giuing Almighty God due thanks for them : for once giuing thanks to God in aduersity is more worth , and of m●re merit , then many tymes i● prosperity . THE 3. POINT . To consider how Christ our Lord was mayled on the Crosse , & the ●x●essiue paines which he felt when those rough and boisterous nail● e●tred , breaking the veynes , piercing 〈◊〉 sinewes , and renting th● most tender parts of the most delicat● body of all bodyes , enduring with great patience and loue to see himselfe so loaden with pain●● , & ful of v●●peakable sorrowes . Ponder how our Lord permitted the nayles to pierce his sac●ed hands , and diuine feet , to shew the● that he should haue thee alwayes imprinted in his hands & feet , so great was the loue and holy zeale whic●●e had of the saluation of soules , and of thine in particuler . Gather hence de●ires of thy he owne saluation , and of thy neighbours , setting light by whatso●uer difficultyes , paynes and trauells , which to deliuer them out of si●ne , may befall thee , that by this meanes , as a souldier of this spirituall warfare , thou mayst imitate in some ●ort thy Captaine Iesus , who vvith so great loue gaue his life for them , hanging on the Crosse. THE 4. POINT . TO consider , that after Christ our Lord was nayled to the Crosse , his enemies lifted it vp on high , with that true lambe of God vpon it , who taketh away the sinnes of the world , letting it fall downe voilently into the pit which they had made for the purpose . Ponder the paine , & confusion , and shame vvhich Christ our Lord had when he savv himselfe on high , naked in the middest of an open field full of innumerable people , and as another Noe , exposed shamefu● to the sight of all , without any thing to couer his nakednes withall , no● hauing any to affoard him any thing but many who were ready to take from him all that might be giuen him . Gather hence a great shame & confusion at the small griefe , sense & feeling thou hast of the paynes of our Lord , not shedding so much as on● teare of compassion , wheras he powreth out all his bloud . And seeing the insensible creatures which want both reason and feeling made so wonderfull demonstration of sorrow at the death of this our Lord , that they were ●orne and rent in pieces for euery griefe ▪ it is good reason that thou , who art his creature , and the cause ●hy he endured that which he did , shouldst acknowledge , & be thanke●ull for it , and haue a speciall and in●ard feeling thereof , seeing he suffe●ed it in benefit of thee . THE XLIX . MEDITATION . Of the seauen wordes which our Lord spake hanging on the Crosse. THE I. WORD . TO consider the great charity of our Lord , which wa● such , that before he vvould comfort his Mother , before he vvould prouid● for his friends , before he would cōmend his spirit to his Father , he promideth his enemies of remedy . Wherfore the first word he spake on th● Crosse , was to excuse his en●mi●● , who crucified , blasphemed , & murdered him . Ponder , how Christ Iesus our Lord being full of grie●ous d●lors & paines in euery part of his body , no● finding any place of rest in that har● bed of the Crosse , euen then did lif● vp his diuine eyes to heauen , & shed●ding teares of most tender loue an● compassion , opening his diui● mouth , not to commaund , that fir●● should c●me from heauen , as Eli●● prayed , but to beseech his Eternall Father to pardon those which were there , and the sinne they committed in crucifying him . Gather hence how exactly our Lord God fulfilleth the precept he bath giuen thee : To loue thyne enemyes , & to pray for them that persecure thee , that by this example thou mayst learne and know to doe the like . THE 2. WORD . TO consider how that the second Word , which thy Redeemer spake , from the chayre of the Crosse , was to pardon the Theefe , & graunt him heauen : Because he confessed his fault and declared the innocency of Christ our Lord , and freely , and plainely ●alling him King , craued fauour a● his hands , saying : Lord , remember ●e , when thou shalt come into thy Kingdome . And so our Lord Iesus ●id , honouring this th●e●e before his ●ternall Father , a● he con●essed him ●efor● men , ●nduing him with so exceeding great graces & priuiledes , that being the last , 〈◊〉 made him of all mortall men the first , who departing this life should presently re●eaue the reward of glory . Ponder , that if God rewarded him with so great liberality , who did only follovv him , not fully three houres , hovv will he reward those who shall serue and follow him vvith perfection , all the houres & dayes of their life ? And if our Lord shewed himselfe so gratefull to this sinner , who had iniuried him innumerable tymes , for one only time that he confessed and honoured him , what manner of gratitude will he shew to him who shall spend his vvhole life in seruing and honouring him ? Gather hence desires to serue him alwayes , that securely & vvit● confidence thou mayst haue acc●ss● vnto him , and aske him th●● vvhich this good theese did aske him saying Remember me o Lord ( that is ) remember not my sinnes , nor the robberies which I haue done , but that am a frayle man , and infirme , that am thy creature made to thy imag● & likenesse : wherefore I bese●h the to remember me . THE ● . WORD . TO consider , that the third word which Christ our Lord spake frō the Altar of the Crosse , was to recommend his B. Mother to Saint Iohn & S. Iohn vnto his Mother : And from that houre the disciple tooke her to his owne , and loued her with speciall loue . Ponder the exceeding great griefe vvith vvhich this vvord of recommandation pierced the hart of the Blessed Virgin : for she throughly weighed the inequality of the change which was made , receauing for the sonne of the liuing God , the sonne of a poore fisherman : for the Mayster of heauen , an earthly disciple , for the Lord , a seruant , & for him that can do all things , him that can do nothing without his grace . Gather hence a great & earnest desire to take this Blessed Lady ●or thy mother , & to loue and serue ●er with speciall care : And a firme ●urpose to obey the diuine will , lear●ing to reuerence , as in place of God , his creature ( that is to say ) thy Superiour , Father , or Mayster , which he shal a●●igne thee , whosoeuer he be , & to serue , & obey him as God himselfe , as our B. Lady did , who tooke S. Iohn for her Son , & he tooke her for his mother . THE 4. WORD . TO consider the fourth Word , which Christ sesu● our Lord spak to his Eternall Father , repr●s●nting him the affliction which he felt , by reason of his internall desolation of mind ; for he cried with a loud voicc and sayd : My God , my God , why hast thou forsaken me ? Ponder how the Eternall Father permitted the most sacred humanity of his Eternall Son , to suffer , and to continue in torment , and released him not out of those terrible paines & sorrows which he had vndertaken for our good and remedy : neyther in them did he giue him any comfort or ease at all : To the cross● it selfe , he could not leane his head on any side without increase of pain● and griefe , the thornes thrusting in deeper thereby : of this hands he had no help , because he could not wipe avvay the drops of bloud which ran downe from his head vpon his face ; nor the tears which he did shed from his eyes , they being nayled fast to the Crosse. Neyther of his feet , for they were not able to sustaine the poyse of ●is body , but rent themselues vvith ●reater payne . Wherfore our Lord ●eeing himselfe so afflicted , cryed vn●to his Eternall Father and sayd : My God why hast thou forsaken me ? Gather hence sorrow and compassion to see that there is scarce any ●hat make benefit of his passion , or ●hat accompany our Lord in his hard 〈◊〉 painefull t●auels : foz his disciples 〈◊〉 forsaken him , his people abandoed him , & many men lost their faith ●hich before they had in him . Harti●● beseech him , that he will not for●●ke thee now , nor at the houre of 〈◊〉 death . THE 5. WORD . TO consider how that our Sauiour being novv quite and cleane exhaust , & his body though the abundance of bloud which he had shed ▪ being dryed vp , and all the conduit● of his veines emptied , he had natura●ly a most grieuous thirst , & therfor● he sayd : I thirst . Ponder how great griefe pierced the soule of the B. Virgin , seein● her beloued Sonne , and her God 〈◊〉 abandoned and destitute of all manner of ease and comfort : for asking little water to coole his thrist with●● there was no body that would giue him : and albeit she could haue go●● for water , she durst not leaue hi● fearing least in the meane tyme 〈◊〉 shold depart this life , seeing him no● at the point of death . Ponder secondly that beside● corporall thirst which our Lord 〈◊〉 had , he had a much greater thirst other three thinges . First he had insatiable thirst to obey his eter● Father in all thinges , without 〈◊〉 ting any thing how painfull soeu● should be ▪ And because he knew it to be the will of God , that they should giue him vinegar and gall , he would not omit to fulfill his will in accepting that also . His second thirst was an inflamed desire to suffer for our sakes , far more then he had yet suffered . The third thirst was of the saluation of soules , and in particuler of thyne , and that thou wouldst serue him with perfection . Gather hence confusion and shame , seeing that thy thirst is not to suffer for Christ our Lord , nor to be obedient , patient , humble and poore as he was , but to haue plenty of all thinges , and that nothing be vvan●ing euen for superfluous expences . Beseech him to graunt thee some pra●ticall knowledge of the thirst which ●e had , that thou mayst become his ●isciple in something . THE 6. WORD . To consider that the sixt word , that Christ our Lord spake from the ●aire of the Crosse was : Cons●ma●m est , It is consumate , all what so●uer my Father commanded me to suffer from the cribbe vnto the Cros●● is accomplished & ended . Ponder how thy Lord vvho now in this chaire of ignominy rea●●dy to giue vp the Ghost , will come●the day of iudgement in another ve●● different throne of glory and maies● to iudge , and will say in like mann●this word : Consummatum est : no● the world is at an end , and the vay● pompe and glory thereof ▪ now 〈◊〉 delights of the wicked are past , 〈◊〉 also the trauels of the iust . From hence thou mayst gath●● desires t● liue in such sort , that at 〈◊〉 houre of thy death , thou mayst 〈◊〉 with S Paul : I haue consumated 〈◊〉 course , I haue ended my life , wher●●as a good Christian , or as a good R●ligious man , I haue fulfilled the ob●● gations of my state . But if thou 〈◊〉 been slacke & remisse in this , 〈◊〉 mayst not say , It is consumated , 〈◊〉 now my payne & eternall woe beg●●neth . Beseech our Lord to giue 〈◊〉 grace , that thou mayst begin from 〈◊〉 day forward , & continue to the 〈◊〉 in his holy seruice . THE 7. WORD . TO cōsider that the last word which our Lord spake on the Crosse , be●●g now ready to giue vp the Ghost , ●as to commend his spirit into the ●ands of his Eternall Father . Ponder first that he sayth not , I ●●mend vnto thee my liuings or pos●●ssions , for he hath none : not my ●onour , for he is not much follicitous ●erof : not my body , for ●●at is not that which he regardeth most ; but his ●pirit , which is the principall , & ought ●ost to be reckoned of by man. Ponder secondly , that our Lord ●oth not only commend vnto his Fa●●er his own ●●irit alone , but also the spirit of his elect , which he esteemet● 〈◊〉 his . Gather hence desires in thy lif● 〈◊〉 and in the houre of thy death 〈◊〉 ●●mmend thy spirit into the hands of ●od , for theron dependeth the eter●●●ll w●ale of thy soule . THE L. MEDITATION . Of the taking downe from the Crosse ▪ & of the buriall of our Lord. THE 1. POINT . TO consider , that the euening o● that sad and dolef●ll da● bein● novv come , the Blessed Virgi● being poore , and besides destitute o● all help , knew not which way to tur●●e her selfe : for there was no bod● that would bring her a ladder to tak● downe the body of her beloued Son●● neither had she any body to assist h● disciple Saint Iohn , & the night dre●●on , & euery one be tooke himselfe 〈◊〉 his home . At last she saw two princi●pall men comming , Ioseph , & Nico●demus , who brought necessaryes fo● the buriall . Ponder how our Lord God o● dayned , that because his most Hol● Sonne had a poore and reproach fu●● death , he should haue a rich & glor●●ous sepulcher , and that vvhereas 〈◊〉 disgraces had been such and so grea●●his honour also & exal●ation should begin euen from the Crosse , many of his enemies euen then confessing him to haue been the Sonne of God. And therefore he ordayned that Io●●ph should ioyne with Nicodemus , ●nd that both togeather shoud stoutly , & without respect or seare of the lewes vndertake that enterprize . Gather hence desires that God would vouchsafe to touch thy hart ●ith the vertue and force of his di●●ine inspiration , that making no ac●●ount of humane feare , nor of the say●●ngs of men , thou mayst with great ●●rtitude and zeale set vpon whatso●●uer shal be for the seruice , honour , 〈◊〉 glory of his diuine Maiesty , as these ●aints did . THE 2. POINT . TO consider that these holy men , hauing first obtayned leaue of the ●resident Pilate , to bury the body of ●●eir Maister , came to the place where ●ur Lord Iesus remayned hanging ●n the Crosse , and hauing comforted ●e afflicted and sorrowfull Mother , ●nd craued her licence t● mount ●●to the Crosse , she willingly 〈◊〉 them . Ponder first hovv they kneeled dovvne vpon their knees , an● with exceeding great de●otion mad● their payers to Christ crucifyed , saying : O good Lord , thou didst per●it that those sacrilegious hands , vvhich haue intreated thee in thi● manner and put thee vpon the crosse , should hale and pull thee so irreue●renly , gra●nt that the hands of thes● thy deuout seruants may with re●erence touch thy sacred body & tak● 〈◊〉 dovvne from the Crosse. Whe●● they had sayd these or the like word● with many teares rearing the ladder● they mounted vp with great silenc● to the Crosse , and tooke downe th● holy body , & placed it in the arme● of his most Blessed Mother , who t● receaue it , & to wash it with her tear●●●te her selfe downe , hauing euer be●fore stood constant at this rufull an●●orrowfull tragedy . Ponder secondly the ang●is● and grie●e of mind , that the Blesse● Virgin felt wh●n she beheld and im●braced that sacred body of her Sonne ●nd our Lord so mangled , how she held him fast in her armes , and layd her face betweene the thornes of his ●acred head , and ioyned her face to the face of her Beloued Sonne . O ●ovv vvould this soueraigne Lady ●hen rem●ber how far different kisses & imbracings were these from those ●hich she had giuen him in his nati●●ity & childhood , and what diffe●●ence there was between these dayes ●nd those vvhich she had spent vvith ●im in Bethleem and in Hierusa●em ! ●ow cleare was that night of his na●●●ty , and how darke and obscure 〈◊〉 this day of his passion ? How rich 〈◊〉 she in the stable , and how poore 〈◊〉 the Crosse ? And if when she lost 〈◊〉 whiles he was yet aliue , she was 〈◊〉 much grieued and a●●licted for his ●●sence ; how great vvas her sorrow ●ere , seeing him dead in her armes , 〈◊〉 in so vvocfull a shap● ? vvithout 〈◊〉 it was a sword of so exc●ssiue 〈◊〉 vnto her , that it pri●rced he● 〈◊〉 soule and hart . Gath●r hen●e desires that our Bl●ssed Lady vvould vouchsafe to giue thee licence , to adore him in spi●rit , & to kisse , and haue in thy arme● her most holy Sonne , as she held him in hers : & obtayne for thee some in●vvard griefe and feling of the Passion & death of her God & thy Lord to the end that thou mayst be par a● ker of his trauells , seeing thou hope ● hoaue part of his ioyes and Resu● rection . THE 3. POINT . TO cōsider how that after the mo● Blessed Virgin had held the dea● body of her Blessed Sonne for some time in her lap , Ioseph and Nicode●mus , fearing least she should dy● with griefe , besought her with all hu●mility and respect , she would moderate her sorrow , & giue them leau to bury him ; she yielded to their r● quest : & forthvvith those holy me annoynted him with Mirrhe , an● wrapt him in a cleane syndon , & c● 〈◊〉 his face with a napkin . Ponder the loue which Chr● our Lord had to poue●ty : for 〈◊〉 would not that the Myrrhe wher●● with they annointed him , the napkin , and sheet in which they foulded him , should be his owne , but anothers , his sepulcher borrowed , & as i● were lent him of almes . Hence thou mayst gather to loue pouerty , which this our Lord loued so much , exercising thy selfe in this vertue , in life & death , as he did : because if thou renounce not all that thou possessest in imitation of him , thou canst not be his disciple . THE 4. POINT . TO consider how the body of our Lord being annointed & bound in a white syndon , they found means to carry him , & bury him in a new monument which was in a new garden , hard by the place where he was ●rucifyed , & there they layd the holy ●ody of our Sauiour . And when the ● . Virgin saw , that there she was to ●aue him , whom her soule loued so much , & the treasure of her hart , then ●er griefe began a fresh , & she fell to ●ment her solitude . Ponder hovv he , vvho is the plendour & brightnes of the Father , the glory of Angells , the saluation & life of men , refuseith not to be straitned and prest togeather as it were , & enclosed euery day in the loathsome & stincking sepulcher of our brests couering his sac●ed body , vvith the white vayle of the accidents or forme of bread . Gather from hence desires to be●seech this Lord , that seeing he vouch safeth to straiten , as it were , himselfe and to enclose himselfe so often in thy sepulcher , to the end thou mayst re●eaue & eate him , being as thou ar● a silly & vile worme , he would als● renew thee with vertues , that so thy sepulcher may become & remayn● cleane & pure , as if no dead thing ha● 〈◊〉 some in it . THE THIRD BOOKE OF MEDITATIONS , Appertayning to the Vnitiue Way . What is the Vnitiue Way . THE end of the Vniti●● Way , is to vnite and ioyne our soule vvith God by perfect vnion sloue , being glad vvhen we con●●der his innumerable and infinite ●ches and perfections , reioy●ng at 〈◊〉 infinite glory , povver , and wis●me , desiring that he be ●●●wne of all the world , and that his holy and diuine will be done and performed in all creatures . For this is the way by which those who arriue to the perfect state of vertue , do walke , exercising themselues in the contemplation of the impassible and glorious life of Christ our Lord. THE 1. MEDITATION . How our Lord descended into Limbo , & of his glorious Resurrection . THE 1. POINT . TO consider how our Lord Iesu● Christ , hauing finished the con●bate of his Passion , to accomplish fully the businesse of our saluation , as soone as he had giuen vp h●● sacred Ghost , leauing his body dea● on the Crosse , in soule he descende● to the lowest parts of the earth , int● Limbus , to deliuer the soules of tho● holy Fathers that were there , and 〈◊〉 carry them with him to heauen . Ponder how our Lord , thou●● he were so mighty and powerfu●● that he could vvith one only word haue deliuered out of Limbo those holy soules , without descending thither personally ( as he did vvith Lazarus when he called him out of his sepulcher ) he would not withstanding descend thither , to discouer by this heroicall act of humility the lo●e he bare vnto them . From hence thou mayst gather to performe by thy selfe , the busines which God commandeth vnto thee of helping of soules , how meane soeuer they seeme , humbling thy selfe as Christ our Lord humbled himselfe on earth , that thou mayst be exalted in heauen . THE 2. POINT . TO consider the great ioy which the soule of Christ our Lord had , ●eeing it selfe to vanquish death , to ●riumph ouer hell , & to glorify such multitude of soules as were there in Limbo . How well would he then ●hinke the labours of the Crosse imployed , seeing the fruit which that sa●ed tree began now to yield . Ponder the wonderfull ioy and exultation which those holy Fathers receaued ( who for so many thousand of yeares , with such patience , considence and expectation , had looked for that happy houre of their ransome and liberty ) when they saw that Blessed soule of Christ their Redeemer triumphant in those bottomles pits , and obscure d●ngeons of hell , destroying with his diuine vertue & povver the gates of brasse , and iro● barres of that dungeon , and turning that obscure and monefull place into a ioyfull and pleasant Paradise . Gather hence a firme considence in God , when thou shalt find thy selfe assaulted with sundry sorrowes and afflictions , & be not wearied , afflicting thy selfe for continu● ance of them , seeing there is no tim● that commeth not at last , nor any euill that hath not an end , as the im● prisonement of those Saints had 〈◊〉 happy end . THE 3. POINT . TO consider how that most Bles●● soule of thy Sauiour , accomp●●yed with that resplendent & brigh● shining army of holy Fathers , came with them to the sepulcher , where his body lay disioynted , disfigured & wrapt vp in a winding sheet . Ponder that the first thing which our Lord did , was to dis●ouer vnto them the lamētable shape of his sacred body , that they might vnderstand how deere their ransome had ●ost him : and when they beheld that holy body all blacke and blew , out of ioynt , and so bruized & mangled 〈◊〉 euery side , they yielded agayne ●●to the deliuerer infinite thanks for ●uing redeemed them with so great ●●bours & paines . Ponder , secondly , how that as ●one as that Blessed soule entred a●ine into that body which was more ●●●figured then any body euer was , transformed it into a far more ex●●llēt shape then it had on the mount ●abor , & made it a thousand times ●●re beautifull & resplendent then 〈◊〉 Sunne . And with a ioyfull coun●●●●nce he arose out of the sepulcher , mortall and glorious , without re●●uing the stone from the place which was layd vpon the sepulcher as he issued out of the sacred bowell of the mo●● Blessed Virgin , vvithou● domage of her integrity and purity . Out of all this thou mayst ga● ther affections of thankesgiuing , 〈◊〉 laud & prayse to the Eternall Father for that he hath conuerted the sorro● of his most Blessed Sonne into so v● speakable ioy , & so incomparab●● beauty , communicating vnto his b● dy the prerogatiues of immortalit● & glory . THE 4. POINT . TO consider that Christ our Lor● when he was risen againe , did n●● forth with mount vp to heauē , whic● is the seat due to glorified bodyes but remayned in the vvorld for t●● space of forty dayes , to comfort an● animate his disciples , informing the of many things concerning the Kin● dome of God , that being eye witn● ses of his Resurrection , they mig● preach it more considently to 〈◊〉 world : & it may piously be thou●● that at that tyme all the quiers of Angels came downe to gratulate his victory , & to celebrate the feast of ●is glorious triumph : for if they destended to celebrate his Natiuity , whē he came to liue heere a mortal & passibe life , with great reason may we thinke they came at his Resnrrection , when he began to liue an immortall & glorious life . Ponder how the heauenly spirits with Angelicall harmony renewed ●hat canticle of the Natiuity : Glory in ●he highest to God , & in earth peace 〈◊〉 men of good will : & with great ●son , seeing that by meanes of this ●uce , of enemies we were made fri●ds , of s●ues of sin & the diuell , we ●●re made children & heyres of hie ●bry . Gather hence desire● to reioyce to ●ay with the holy Prothet : This the day which our Lord hath made , vs reioyce , & be glad therein . Deing that all may doe the like , & a●● him , for that he hath gotten so ●rious a triumph , & victory ouer his enemies . THE II. MEDITATION . Of our Sauiours apparition vnto h●● most Blessed Mother . THE ● . POINT . To consider that the first visit , & apparition which Christ Iesu● our Lord made , is thought t● haue been to the most Blessed Virg● his Mother , to cleare that Heau● darkened and ouercast with sorrow and to dry the ●louds of teares fro● those virginall eyes , which had we● so much , & aboue al others had 〈◊〉 th● sorrovves and afflictions of 〈◊〉 Passion , & of his absence . Ponder how the Blessed V●●gin being in her retirement , not sleep , but in prayer , expected 〈◊〉 new light , with liuely sayth , and sured hope of the Resurrection of ● Sonne , medi●ating those wordes the Royall Prophet : Arise my glo● arise my psalter and harp , and reio● with thy musicke those that are 〈◊〉 and lament thy absence , And if vid contemplating his God and Lord so far off , had such a thirst & longing desire to be partaker of his Resurrection , how great desires had the most Blessed Virgin ( louing him and desiring him much more then Dauid ) being so neere to the tyme , and euery ●oment expecting to see and inioy ●gayne her beloued Sonne , now glo●ious in his Resurrection . Gather hence like affections & ●esires . And beseech this our Lord that he will vouchsafe to rise in thy ●ule , to visit and comfort it , as he ●d his most holy Mother , that thou ●●yst deserue to see and enioy him ● his glory at the generall Resurre●ion . THE 2. POINT . TO consider hovv the Blessed Virgin our Lady being in this con●mplation and these Ionging desires , ● most holy Sonne entred in , and ●unifested himselfe vnto her , with all ● glory and brightnes which his sa●ed body had , strēgthening her cor●iall sight to be able to behold him , 〈◊〉 enioy him . Ponder how great the ioy of th● Blessed Virgin was , when she saw th● body of her most sweet Sonne no● now hanging amiddst theeues , bu● enuironed with Angells and Saint not recōmending her from the cross● to the beloued disciple , but himself giuing her a louing kisse of peace not dissigured as he was at his death but resplendent & beautifull . O ho● fully content and satisfied did she re● mayne vvith this comfortable sigh● how sweetly dyd they imbrace on another , what tēder speach & in wa●● feelings would there passe betwee● those two blessed harts ! From hence thou mayst gath●● desires to giue thanks vnto this Lor● who is so certaine a friend & so read to comfort those who suffer for h● loue : for according to the measure his Mother sorrowes he gaue her 〈◊〉 s●lation and ioy : so if thou accomp● nie Christ crucified in his paynes ● Passion , thou shalt also be partak of his rest , & shalt rise as he did , to new life of glory . THE 3. POINT . To contemplate the most Blessed Virgin enioying those graces and ●●uours which her most Blessed Sōne had done her , and what tender , pleasant and louing discourses he held vvith her , perchance these or such like : Mother , behold thy Sonne , I doe not now recommend thee from the Crosse to my disciple Iohn ; I doe not call thee woman , thou dost not hold me dead in thine armes , but ●ehold I am aliue and risen agayne , & ● come to bestow on thee a thou●nd imbraces , and to shew thee the ●peciall loue & affectiō which I beare ●hee . Ponder the ioy that wholy pos●essed the soule of this most Blessed ●ady , when she saw her selfe so fauo●ed , honoured and cherished , and ●vith such loue , vviping avvay the ●eares from her virginall eyes , full of ●euotion doubtles , and prostrating ●er selfe vpon the ground , she would ●dore him , and say : O my Sonne & ●y God , I giue thee infinit thankes , ●r that according to the multiuude of my sorrovves , my consolation haue abounded . And making no en● of kissing those Blessed signes of th● sacred wounds which yet remayn● In his glorious body , and had cause vnto him so great payne in his pass● on , and seeing them now , so beaut● full and shining , they were a cause ● great confort vnto her . Gather hence desires to gi●● thanks vnto this Lord for so special and singular sauours done vnto h● Blessed Mother , as to one most wo● thy thereof : for disposing thy sel● to a good life , holy desires & work● he will doe thee the like fauour a● graces , albeit thou be vnworthy the of . THE 4. POINT . TO consider how well accompaned Christ our Lord was , when came to visit his beloued Moth● with that most bright shining squ● dron and troupe of so many Sai● which he had deliuered from Limb● where diuers of them had , for so m● ny thousands of yeares , expected enioy him in heauen . Ponder how that when all those ●●ints saw themselues in presence of 〈◊〉 B. Virgin our Lady , acknowleding her for the mother of their Re●eemer , & bruizer of the infernal ser●ents head , they would kneele down ●prostrate themselues vpon the gro●nd , yielding her a thousand thankes ● congratulations , for such a Sonne ● she had there , & for the paines she ●ad taken in the worke of their Re●mption . Ponder secondly , how glad and ●yfull the Blessed Virgin was to see ●e fruit of the Passiō which now the ●red tree of the holy Crosse began yield , in so many soules ransomed 〈◊〉 with . O how well imployed did ● B. Lady then account all those af●tions , sorrowes , labours , trauaills paynes which pierced her soule all life tyme , seeing that which then saw , & enioying that which then enioyed . Hence thou mayst gather de● to associate and ioyne thy selfe ●h this holy company , to adore & ●rence this most Holy Virgin : for the Mother of such a Redeemer , a● knowledging that by her meames , thou take her for thy Patronesse , an● become truly deuout vnto her , tho● mayst ( by the grace of God ) be pa● taker of the glory and eternall bliss● which thou hopest to enioy in he●●en . THE III. MEDITATION● Of the apparition of Christ to S. M● ry Magdalen . THE 1. POINT . TO consider how S. Mary M● dalen vpon Sunday very ea● came to the monument , bri● ging with her odoriserous oyntm● and aromaticall spices to anoynt maysters body : and not finding hi● she thought that he had been stoll● vvhich occasioned in her soule n● griefe & sorrow : for before the w● because her Lord was dead , and because they had taken him a way put him she knew not where . An● she stood at the monument , & co● not depart then●e , but sayd : O may● 〈◊〉 , where art thou ? where shall I seeke thee my ioy ? my life ? where 〈◊〉 they put thee ? O Lord whither shall I goe ? where may I seeke thee ? ●●ome shall I aske for thee ? Ponder how muoh the earnest ●nd longing desire , the ●boundant & ●eruent teares of this holy sinner , ●rought in the louing breast of God : ●r by her tears she obtained pardon ●her sinnes , by teares she obtained ●he resurrection of her deceased bro●her , by her teares she deserued to ●ue Angells for her comforters , yeal ●d the Lord of Angells himselfe , & ●be the first vnto whome our Saui●r did appeare . Gather hence a great shame and ●susion for that thou so little feelest ●d lamentest thy sinnes , hauing by ●em so often lost God and his grace . ●t if thou desire to find and not to ●se him , imitate this holy and sfer●●t woman , not taking comfort in thing vntill thou find & possessd Creatour : for if thou seek in ●sort , thou shalt find him , and he will comfort thee with 〈◊〉 sight an● presence . THE 2. POINT . To consider how that our Sauiou● seeing the holy desires of his di●ciple , would now without further d● l●y fulfill them , appearing vnto he yet , disguised , so that she might 〈◊〉 know him ! and speaking vnto he● 〈◊〉 a different voyce from that he vv● wont to vse vnto her , he sayd : W● man , vvhy weepest thou ? vvhom● seekest thou ? And she answered him Because they haue taken a way m● Lord , & I know not where th● haue put him . Ponder , that when this sinner b● fore wept at the feet of Christ , & w● shed them with the tears of her ey● our Lord said not to her : Why w● pest thou ? nor , whome seekest tho● because those teares proceeded fr● the selfe knowledge of her sinnes , from a liuely fayth and loue of Lord , whome she had present , w● knew and approued them : but in● gard these teares proceeded out of norance , and want of fayth , bew● ●ing him as dead who liued , and see●ung the liuing among the dead , he sayth : Why weepest thou ? whome ●eekest thou ? For doubtlesse thou snowest not , because knowing thou wouldest not lament for me in this manner , neither wouldst thou seeke him as absent , whome thou hast pre●●m with thee . Gather hence desires to examine and discusse wel the cause of thy ●eares , because many tymes thou wile ●●rswade thy selfe that thou weepest ●r thy sinnes , and thou dost not , ●t for the temporal losse which they ●aue caused thee . And other whiles ●hou wilt thinke that thou lamentest ●ith desire to see and enioy God , yet ●●ou dost not , but only tofly the tra●ell which thou endurest . And in like ●anner thou wilt thinke that thou ●okest God & his glory , & in very ●ed thou seekest thy selfe , & thine ●ne honour and commodity . And ●●king God in this ●ort , with good ●son he will aske thee : Whom see● thou ! Seeke therefore G●d in ●th sore , that he may approue thy teares and say vnto thee and vnto all Blessed are they that mourne , for they shal be comforted . THE 3. POINT . To cōsider the mercy of our Lor● vvho vvould not long conceal● himselfe , but forth with meekly an● louingly discouered himselfe vnto h● disciple calling her as he accustome● Mary . And the presently acknow●ledging his voice , ansvvered , Ma●●ster : & seeing her Lord and her Go● glorious and risen to life , she ador● him . Ponder how far the ioy , a● miration , deuotion and astonishme● she conceiued of so great a wonde● might extend it selfe , finding so mu● more then she desired : for seeking dead body she found her Lord ali● and victorious ouer death . And 〈◊〉 sting her selfe at his feet she vvou● haue adored & kissed the most cred signes of his wounds that vv● beautifull and resplendent : but o● Lord vvould not permit her as the saying : Do not touch me : for I ha● not yet ascended to my Father , thou thinkest , I am not to leaue thee so soone , neyther shall this be the last tyme that thou shalt see me : for he fulfilled her desires when he appeared to the women , with whome she also was . From hence thou mayst gather seruent desires to seeke God : for if thou exercise thy selfe in the vertues of loue , and deuotion , patience ●nd perseuerance in which this holy sinner exercised her selfe seeking our Lord , be assured that ( albeit thou hast been as great a sinner as this his dis●ble as ) he will shew thee his mercy , ●raunting thee that vvhich he gaue ●nto her , to wit , to see her Lord and ●ayster risen & glorious . THE 4. POINT . TO consider the infinite charity of thy Redeemer in honouring sin●ers truly penitent , sith that he chose ●ran eye witnes of his Resurrection woman , a notorious sinner , & that he should deserue this ●sapn● the Apostles , yea b●●fore the 〈◊〉 of the Apostles , & before the ●sciple singularly belou●d thoue the rest of the Apostles , because with so many teares & such perseuerance sh● had sought the Blessed body of her Lord. Ponder how that the multitud● of sinnes past , do not preiudice , whe● they are recompenced with greate● seruour present . Wherefore in regard that Magdalen was eminēt in perfor●ming many thinges that others di● not for the loue of Christ ( as we ha●● said in her 25. Meditatiō of the secon● booke ) & was present , & accompa● nied him at mount Caluaty , & ass● sted at his buriall : euen so she 〈◊〉 most fauoured & cherished of all . Gather hence , courage & con● dence that thou be not dismaid at th● multitude of thy sinnes : for if tho● some in time , & art diligent in the se● nice of God , excelling therein throug● particuler seruices , he will bestow 〈◊〉 thee speciall graces & fauours , th● thou mayst deserue to see and e●● him for euer in his glory . THE IIII. MEDITATION . Of Christ his apparition to the Apostle Saint Peter . THE 1. POINT . TO consider how Saint Peter & S. Iohn went to the monumēt , & entring in , saw only the linnen clothes wherein his holy body had beene vvrapt , and the napkin lying at one side , which they tooke for a certaine signe of his Resurrection , as the women had told them . Ponder , hovv that amongst the disciples of Christ , Peter and Iohn were the most seruent , and who ●●celled most in the loue of Christ ● Lord : for although these Apo●les knevv right well of the persecu●on that the lewes raised against the ●ciples of Christ , keeping watch●n at the monument ; they resolued ●uertheles to go & see how matters ●ssed . Gather hence , how the loue of ●d maketh all thinges easy , ouermaistereth & preuayleth agaynst difficulties , be they neuer so great . Beseech him to graunt thee that loue & charity which he gaue to his Apostls , that laying aside humane feare , thou mayst seeke him , and enter whereso euer he shall be . THE 2. POINT . TO consider hovv these Apostles returning to their lodging , Saint Peter retired himself to pray al alon● and to ruminate vpon this mistery and meruayling with himselfe at tha● vvhich he had seene and done , ou● Lord appeared vnto him risen an● glorious . Ponder first the singular content and ioy that bathed the hart 〈◊〉 the holy Apostle , when he perceiue● him present , whome his soule loue● and desired . With hovv liuely a fa●● of the Resurrection vvould he say I verily belieue o Lord that thou a●● Christ , the Sonne of the liuing Go● with what deuotion and tears vvoul● he cast himself at the feet of his Lo●● and Mayster , who had done the sam● vnto him the night of his Passion , deeming himselfe vn worthy of such a sight and presence , vvould repeate those vvordes which he had spoken vpon another occasion , to wit : Goe forth from me o Lord , because I am asinnefull man. But by how much the more he humbled and debased himselfe , the greater were the prerogatiues & fauours he bestowed vpon him . Ponder secondly , what it was whereby Saint Peter made himselfe vvorthy of this apparition , and thou ●halt find , that it was the prayer and meditation of the thing he had seene in the monument . Gather hence desires to be a lo●er of prayer , because that , & a good , ●ife , repentance of our sinnes , and purpose of amendmēt are the means ●redemy to find , see , & enioy Christ ●sen & glorious . THE 3. POINT . ●o consider how that the holy Apostle enioying that soueraigne ●ght and presence of Christ risen , 〈◊〉 Lord would say vnto him ; Peace to thee , it is I , feare not , thy sinnes are forgiuen thee . Ponder how much S. Peter would be abashed , and blush to see himselfe in the presence of his maister calling to mind how he had denyed and offended him : and it is credible , that he would abundantly renew his teares , weeping bitterly , and lamenting his sinne , & crauing agayne pardon therof . From hence thou mayst gather how meruaylous great the diuine mercy is towardes all those who hartily bewayle their sinnes & doe pennance for them . Wherefore if thou lamentest thy sins , although thou be a greater sinner thē this Apostle was and so vn worthy to receaue fauour & benefits ; yet comming in time thou shalt make thy selfe worthy o● his soueraygne apparitiō in the King● dome of his glory . THE 4. POINT . TO consider how Christ our Lor● hauing visited S Peter , sayd vnt● him : Goe , & confirme thy brethe in the fayth of this mistery : & so h● our Lord vanishing out of his sigh● betooke himself presently with great ioy & content to the place where his companions were , to confirme them in fayth , as his mayster had giuen him in charge . And the testimony he gaue of the Resurrection of our Lord was so effectuall & strong , that many belieued in him . Ponder the great desire God hath of thy saluation , and that thou shouldst know the mistery of his Resurrection , giuing thee maisters to instruct & declare it vnto thee , & that thou shouldst belieue in him thereby to obtaine eternall life . And gathering hence desires to be gratefull vnto our Lord endea●our to make benefit of the fauoure thou shalt receaue at his diuine hand , ●o confirme thy brethren in vertue with thy exāples & words , that they may glorify & prayse him . THE V. MEDITATION . Of Christ his apparition vnto the two disciples that went to Emmaus . THE 1. POINT . To consider , the desolation and sorrow wherewith the two disciples going to a towne called Emmaus , talked and reasoned with themselus of the paines and Passion of Christ our Lord ; who approaching went with them , and vouchsafed to accompany them in this voyage , but their eyes were held they might not knovv him : meaning to discouer vnto them , in the end of the iorney , his glorious Resurrection . Ponder the loue of Christ towordes these two disciples , sith the small & sl●nder faith they had of his Resurrection , was not a cause to with dravv him from their company , be●cause he is infinitly delighted to 〈◊〉 with them who speake and discours● of holy thinges , vvho sayth : Wher● there be two or three gathered in my name , there am I in the middest of them . Gather hence how fit and beseeming a thing it is euer to talke of God , and to entertayne thy selfe in like discourses with thy companions , especially in tyme of affliction : sith our Lord is at hand to comfort them conuerting their sorrow and de●olation into ioy and content . And contrary wise hovv ill it is to speake of prophane and bad matters , because such do banish & exclude Christ Ie●us from their company , & he flyeth from them . THE 2. POINT . To consider how Christ our Lord encountred these his two seruant● 〈◊〉 a pilgrimes weed , & ( as if he had ●ot known ) sayd vnto them : What 〈◊〉 these communications that yo●●onferre one with another walking , 〈◊〉 are sad ? Ponder that our Lord is not ●nly glad and recreated for that ha● 〈◊〉 endured so much as he hath , yea 〈◊〉 death it selfe , being so reproachfull and ignominious , but desire●● that all should heare it recounted an● spoken off . And therefore he asked hi● disciples ( which he , as an eye vvit● nesse , knew right well ) of what they only by hear sa● treated off , for thei● feare & cowardlines had caused the● to fly . Gather hence confusion and shame , considering hovv forgetful thou att of vvhat our Lord suffered for thee , whereas thou hauing don● & sustayned so little for him , no● withstanding most mindfull therof expecting that he reward & crown● thy flender seruice , & desirous to b● esteemed as one who hath trauelled and endured much for the loue o● God , yea & art discontented to be o● therwise reputed . THE 3. POINT . To consider how our Lord ha● uing heard them , forthwith be● gan to rid & deliuer them from the●● ignorance , and reprehending the● for their incredulity and hardnes o● hart , proued vnto them by authorit● out of the Prophets , hovv Chri●● ough● to ha●e suffered , & so to enter into his glory . Ponder that if it were necessa●y that Iesus Christ should suffer such & so grieuous iniuries & reproaches thereby to enter into glory , which was his by inheritance , as being the ●aturall Sonne of God ; how will it be possible that thou , who art a seruant 〈◊〉 spendst all thy life in co●tentmēts , pleasures & vanities , shouldst enter into glory , which is not thine , but that it must cost thee a Crosse , mortificati●●s and afflictions : for costing God 〈◊〉 this , ●houldst thou enioy it at free ●ost ? that is , for nothing ? From hence thou mayst gather ●esires to imitate in some thing thy Captaine Ies●● , with a great feare least ●hy want of fayth be a iust cause why ●hou deseruest to be reprehended of ●s diuine maiesty , and held as foolish ●nd slow of hart to belieue & vnder●●nd his diuine Misteryes . THE 4. POINT . To consider that as these holy pilgrimes drew neere to the tovvne vvhither they vvent , our Lord made femblance to goe further : but they with much instance and intreaty forced him , saving : Tarry , because it i● towards night , and the day is nov● far spent . Ponder that howsoeuer Chri●● our Lord made semblance to go further , his intention and desire was t● remaine vvith them , to impart vnt● th●egrave ; e that toothsome repast , & to ope● their eyes and manifest himselfe vn●● to them , as he did in this occasion , r●freshing & feeding them with his ●●cred body : for his delights are to b● and conuerse vvith the children 〈◊〉 men . Hence thou maist gather co●fusion and shame , that thy deligh● are not to be with God , nor to dra●neere and conuerse with him , but withdravv thy selfe from him , & 〈◊〉 to discourse and treat of him , but the vayne , transitory , and peri●●●● thinges of this world ; not reflec●●● hovv that the day of thy life passeth on , and hasteneth to an end , & the night of thy death approcheth , wherin thou art to giue an account to God of all . THE VI. MEDITATION . Of his apparition to the Apostles upo● Easter-day . THE 1. POINT . To consider hovv Christ our Lord appeared to his Apostles , being gathered togeather , v●on the day of his Resurrection . Ponder the great care our Sa●iour hath to visit his beloued dis●iples : forgetting the small ●idelity ●hey shewed him in his Passion , when ● leauing him in the handes of his ●●emies , they all fled , and forsooke ●im . Gather hence desires of grati●de to this Lord , vvho many times ●oardeth thee spiritually , that which did to his Apostles visibly & cor●ally : for albeit thou hast beene so vngratefull and dislovall vnto him , shonned , forsaken & fled from him many tymes , he neuertheles omiteth not oftentime● to visit ●hee with his diuine inspirations , giuing himselfe also vnto thee with great lone corporally , as often as thou comme●●o receaue him in the most B. Sacr●ment . THE 2. POINT . To consider how our Lord entred in to his disciples , hauing the dores of the house shut , wher● they vvere retyred for fea●e of th● Iewes , our Lord entring in far bette● then the Sunne entreth through th● chinks of the windows , to awak● th● sleepy , & to rid the fearefull of thei● dread . Ponder , that the causes why ou● Lord entred to visit his disciples th● dore being shut , amongst other● were these : The first was to manife● vnto them , that his body being glorifyed , he could enter and penetra● by the grace of subtility , whithe● foe●e● he would , without any obst●cle or let at all . The second , to ma● kno●ne vnto them the efficacy of his 〈◊〉 . The third , & that which ma●eth most for thy purpose , is to teach thee , that Gods ' holv will & pleasure is thou shouldst keep shut ●he gates and windows of thy har● , which are thy senses , that theeues may not enter therat , which are the ●iuells , to robbe & spoyle the fruit of a good conscience . Gather hence liuely & eff●ctu●ll desires , from this day forwardes to be very vigilant and circumspect ●●er the guard and custody of thy ●oule , powers & senses , not permit●ing them to wander without bridle 〈◊〉 pursuit of creatures . And so doing ●●e Lord and owner thereof will ent●● to replenish her with true ioy & ●omfort . THE 3. POINT . ●o consider how our Lord , the disciples being thus gathered to●ather , came with a cherfull coun●ance , and placing himselfe in the ●iddest of them ( which is the place him who maketh peace , to infi●●te thereby , that for this effect he had come into the world , & that this vvas which he had negotiated and broght to passe by his death ) said vnto them : Peace be with you . Ponder how great a friend Christ our Lord is of peace , sith the first word he vttered , by the ministery of his Angells , when he came into the world was giuing peace to men . And being in the world he sayd to his Apostles : My peace I giue vnto you . And being to depart out of th● vvorld : My peace I leaue to vou● purchased by my death and Passion . Whence it followeth by good con●sequence , that our Lord recommended vnto vs in life & death , nothing so much as peace : and because sinn● had beene cause of so great emnit● betweene God and man , Christ ou● Lord vouchfased ( thereby to reconcile and set vs at peace with his Eternall Father ) to receaue the blowes o● his rigorous iustice vpon that sacre● humanity , rent and torne in a tho●sand places , and setting himselfe 〈◊〉 the middest , to say : Peace be vvi● you . Hence thou ma●st gather two thinges ; the first , how often thou being at emnity with God , he hath in●●ted thee to peace , & thou hast not ●dmitted it , n●uer ceasing to warre ●gainst him with thy sinnes . The se●ond , how little peace thou hast kept with thy neighbour , falling out with ●im for matters of small importance ●nd trifles . Beseech this Lord who is God of peace , to come into thy soule ● graunt thee that which the world ●annot giue , establishing peace be●vvene thy soule and thy spirit , be●eene thy powers and senses , be●eene his Eternall Father & thy bre●ren . THE 4. POINT . To consider how Christ our Lord entring , the disciples were tro●●ed and affrighted , imagining that ●ey saw a spirit , and our Lord sayd them . Why are you troubled , and ●gitations arise into you harts ; See 〈◊〉 handes and feet , that it is I : ●dle and see , for a spirit hath not 〈◊〉 and bones , as you see me to 〈◊〉 . Ponder the sweetnes of his voice which was sufficient to appease them & rid them of all feare , & to mak● them to know him , as who shoul● say : My deerest disciples , I am th● same I was wont to be , in my nature in person , & in quality : I am you Sauiour , your Master , your brother & your God , feare not the fury of th● Iewes , nor the indignation of th● Gentills , nor the cruelty of Kings & Princes who haue risen against me nor those who oppose thēselues an● persecute you , for I being in your c●●●pany you are secure & in safeguard . Gather hence security & conf●●dence for thy soule , timerous & fea● full through the manifold sinnes th● hast committed , saying to her : O m● soule feare not , for although thy 〈◊〉 be many , this Lord promiseth & sureth thee of the pardon of them This Lambe is he that taketh avv● the sinnes of the world , and he 〈◊〉 will take away thine : & if he be protectour of thy life , of who shouldst thou be afrayd ▪ ●HE VII . MEDITATION . ●f Christ his apparition to the Apostles , Saint Thomas being present . TH● 1. POINT . TO consider how our Lord , the disciples being , gathered togeather , entred and sayd to his ●isciple who had not belieued the Mi●●●ery of his Resurrection : Put in thy ●nger hither , & see my handes , & being hither thy hand , & put it into ●y side , & be not incredulous , but ●ithfull . Ponder the infinite charity o●●od in being solicitous for the vvell●re of his sheep , for hauing expected 〈◊〉 dayes to see if Thomas vvould call himselfe and acknowledge the ●rdnes of his ●art , he would not ●ferre the remedy any longer , but me in p●rson to cure this his 〈◊〉 and lost sheep , and taking him by ●hand , desired to put & place him his hart . G●ther hence hovv great the mercy of God is , graunting thee 〈◊〉 infallible promise and assurance , 〈◊〉 he will not conceale himselfe fro● thee if thou seeke him , yea albeit th● hast been as incredulous as S. Th●● mas : & confessing him for thy 〈◊〉 & thy God as he did , he will grau●● thee that which he afforded him , th●● is , his body , not only to touch hi● but also to receaue and enioy him thy brest . THE 2. POINT . TO consider how that our Lor● who permitted not himselfe to 〈◊〉 touched by Mary Magdalen , loui●●● him so deerly , and seeking him earnestly , taketh Thomas ( as we 〈◊〉 being incredulous , by the cold 〈◊〉 fro●en hand , maketh it warme 〈◊〉 cherisheth it , and putteth it into bosome , heaping vpon him so ma●● benefits . Ponder how , that whatsoe●●● S. Thomas desired and asked , 〈◊〉 Lord graunted him , as if by his li●uing , some profit were to ensu●●● Christ , whome loue made to 〈◊〉 for gaynes , as his owne , yea 〈◊〉 procure them euen with his losse . Gather hence an exceeding de●●re to beare with the defects of thy brother , & not to be slacke nor wea●yed with seeking his redresse , but euen leauing thy owne right , to goe vnto him if he will not come to thee , ●nd with breach of thine owne will ●o cōdescend vnto his , perfectly imi●ating Iesus Christ our Lord , who al●eyt he was triumphant and glorious ●et did he not omit to come , and doe ●aint Thomas so great and speciall ●auours and priuiledges . And as he ●id with him , so doth he also dayly ●ith thee when thou commest to re●eaue him corporally and spiritually ▪ ●arne to be gratefull and seruiceable ●erfore . THE 3. POINT . TO cōsider S. Thomas his worthy 〈◊〉 confession , for as soone as he tou●●ed ( as piously vve may belieue ) ●e precious wounds of his Sauiour had his eyes enlightned with that ●●uine Sunne , he became so illumi●●●ed with the rayes & beames of his ●●uine light and splendour , that he confessed plainly & clearly the articl● of his resurrection , which he had no● belieued before . Ponder the loue which Chris●● our Lord hath to sinners , and whic● himselfe shevved to haue to this hi● incredulous and sinnefull Apostle●● s●th the sinne of his small sayth , wa● not inough to make him leaue to b●●stow such fauours and benefits vpo● him , as being imp●ssible & gloriou● to vouchsafe him his diuine hands 〈◊〉 feet , bowells and hart , to touch an● handle . Ponder secondly how the Ap●●stle seeing himselfe so honoured an● fauoured of our Lord , brake out i● to these tender and deuo●t vvord saying : My Lord , and my God. 〈◊〉 with good reason he called him hi● and not our Lord , because he lou● him so tenderly , that for his good loue ●e appeared to all the Apostle● and forgetting as it were all the 〈◊〉 vpon him alone bestovved the 〈◊〉 and benefit , to inflame him in his ●●uine loue . From hence thou mayst 〈◊〉 desires to confesse with S. Thomas that Iesus is thy Lord and thy God : for his loue is so exceeding great , that ●he is ready to do for thee alone , that which he did for Saint Thomas , sith that , as well for thee , as for him , he deliuered himselfe vp to death , to purchase for thee eternall life . THE 4. POINT . TO consider the worder which our Lord said to his Disciples : Becaus●●hou hast seene me Thomas ▪ thou ha●● belieued . Blessed are they that haue not seene & haue belieued . Ponder , that albeit our Lord ●pproued the confession of S. ●ho●as , yet wold he not call him Bless●●●he did S Peter when he confessed ●im for the Sonne of God , and the ●eason was , because he had been flow 〈◊〉 belieuing : wherefore inste●d of ●raysing him , he repre●ended him , ●●ying : Because thou hast seene me , Thomas , thou hast belieued ; as who ●ould say : Thankes be to thy hands 〈◊〉 eyes which I haue giuen thee to ●elieue , that I am thy Lord , and thy ●od . Endeauour to gather hence an● earnest desire to see Christ thy Lord if not corporall , as the disciples saw & enoyed him with their corpora● eyes , at least spiritually , sith those who belieue his Resurrection not hauing seene him , Almighty God calleth Blessed . THE VIII . MEDITATION● Of his apparition to the Apostles vpo● Ascension day . THE 1. POINT . TO consider how our Sauiou● appearing to his disciples , tol●●hem that the same day he wa● to go to his Father , & that if they l●●ued him , they shold verily be glad , 〈◊〉 regard that it was expedient for the● that he went to heauen . Ponder how desirous the disc●●ples were , not to loose the corp or●● presence of their Maister , seeing it 〈◊〉 necessary vvith these and other lik● speaches to aduertise them , that was not only expedient for his 〈◊〉 to ascend to heauē , but also that it imported them much , thereby to make mere perfect their faith , to raise their hope , & to purify their charity . For if I go not to my Father ( our Lord sayd vnto thē ) the Holy Ghost shall not come to you . Gather hence , that if to loue the corporall presence of their Lord and Mayster , with a loue somewhat lesse pure , & in part interessed , would haue hindred the comming of the Holy Ghost to the discipls , how much more will it hinder thee to loue thy selfe or any other creature with an inordinate loue . THE 2. POINT . TO consider that our Lord sayd vnto his discipls to comfort them : Reioyce my beloued disciples at my departure , because I goe to prepare you a place . Ponder how that thy Redee●●er directeth lik wise the same speech ●o thee , as to his Apostles : Reioyce , ●ecause I goe to heauen , that novv from this day forward thou mayst ●aue entrance therin ; reioyce for that I ascend and goe before , to open for thee those celestiall 〈◊〉 , by which thou ( albeit a wretched & sinnefull creature ) mayst haue franke and free entrance , vvhich befor● I ascended was not graunted to the iust and holy . Reioyce because I ascend to day 〈◊〉 that thou mayst ascend to morrow 〈◊〉 & be seated by me in the place assigned thee by my Father . Hence thou mayst rece●ue● meruailous great ioy and content for that thy Lord and thy God ascendeth● into heauen : because for him principally it vvas created , Craue of him his diuine grace , that by meane●● of a good & vertuous life , thou mais● deserue to see , and enioy him in his glory . THE ● . POINT . TO consider hovv our Lord hauing comforted his disciples , said vnto them : Tarry in the Citty , til● you be endued vvith povver from aboue . Ponder that word , Tarry , that is they should abide , rest , and stay vvhereby he meant to signify , tha● they were to expect him with patience and perseuerance , vvith repose of body and mynd . Secondly God commanded them to keep in the Citty , to giue them to vnderstand that this fauour was not done to them alone , but was also ordayned for the good of the vniuersall world . Gather hence desires to expect the cōming of this diuine spirit vvith repose and quietnes , because God desireth that his , though they liue in the middest of the streets , and noyse of the world , may haue their mind quiet and peaceable , that they may pray and attend to him with such spirit and recollection as his diuine maiesty requireth , & to thee shal be necessary . THE 4. POINT . TO consider how Christ our Lord , commanded his disciples forth●ith to betake themselues to mount 〈◊〉 , because from thence he vvas ●ascend to heauen . Ponder how these holy disci●les vvould call to mind , that the 〈◊〉 which their Lord and Mayster had chosen to suffer iniuries & reproathes on the Crosse , he now chose to mount thence vp to Heauen , there to enioy the immeasurable greatnes of his glory : & that the way to ascend to heauen is the mount Oliuet , or of oliues , which signifyeth charity and mercy . Gather hence desires to be charitable & mercifull towards thy neighbours , & to extoll & magnify th● wisdome & prouidence of God , who is able to make that , which is the beginning of thy humiliation & contempt , to be the origen & cause o● thy exaltation & prayse , as may b● seene in Ioseph , whose calamity , i●●●amy & imprisonment , God vsed as meanes to mak him soueraigne Lor● & King of Aegipt . THE IX . MEDITATION . Of the ascension of Christ our Lord. THE 1. POINT . TO consider , that fourty dayes being past after the resurrection of Christ our Lord , in which he had treated and conuersed with his , the houre of his glorious as●ension being come , hauing all his disciples present : he tooke his leaue of them with manifold signes and demonstrations of loue , and as a most louing Father who departeth , lifting vp his hands , he blessed them , and so departed from them . Ponder how great the griefe & feeling of these most louing children would be for the departure of their Father , when they should see that Lord to leaue them , for whom they had left all thinges . It is to be belieued that then some would cast themselues at his feet , others would kisse his most sacred hands , others would ●ang vpon his necke , and all would say : Hovv O Lord , dost ●hou go and leaue vs thus alone , and orphanes in the middest of so many enemies ? What shal children do without their Father , disciples without their Maister , sheep without a Sheepheard , & feeble and vveake souldiers without their Captaine ? But our Lord comforted them , promising them the fauour and ayd of the Holy Ghost , and his perpetuall assistance and prouidence , vvhich neuer should fayle them . Gather hence desires , that this Lord , before he depart to heauen , vouchsafe to giue thee his benediction , & taking hold spiritually of his hands , casting thy selfe at his feet , & hanging on his necke , thou shalt , 〈◊〉 an other Iacob , say vnto him : I vvill not let thee goe , o Lord , vnles thou● blesse me : for thereon my whole remedy and euerlasting blisse dependeth . THE 2. POINT . TO consider how that glorious bo●dy of Christ our Lord , hauing im●parted his benediction to his , in thei● presence ascended to heauen , the disciples remayning in suspence and astonished to behold their Elias mount vp to heauen : & whereas they could not follow their Lord with their bodies , they followed him with their eyes & harts . Ponder the great admiration of the Angells , and men which were there assembled , seeing that sacred humanity of Christ our Lord to mount aboue all celestiall spirits , towards that Citty , and to be seated at the right hand of the Father , vvho had been so much debased and humbled : wherefore replenished vvith excessiue ioy and comfor they vvould say to ech other : Ascend o Lord , ascend , not to mount Caluary to be crucifyed betweene two theeues on a tree , but vnto the holy hill of Sion i● the heauenly Hierusalem , to be glorified betweene two diuine persons , by the quyers of Angells and blessed soules that inuisibly accōpany thee : Ascend O Lord , ascend to this soue●aigne Court , not to suffer and dye , ●ut to triumph ouer death it selfe & sinne &c. From hence thou mayst gather how well afflictions endured for the loue of God , are imployed , seeing he can and will reward and recompence them so largely , magnifying and exalting aboue all creatures him , vvho humbled himselfe and suffered more then all . Beseech him that sith he saith by Saint Iohn : If I be exalted from the earth , I will draw all things to my selfe , it may be fulfilled in thee , that thy mind and affection being separated from earthly vanities , thou maist ascend with him & his holy company to heauen . THE 3. POINT . TO consider how the holy Apostl● after they had lost the sight o● their God and Lord , they vven● backe to Hierusalem with great ioy because the same loue that caused them so much to lament their losse enforced them on the other side to reioyce at his glorious triumph & entrance into that celestiall countrey where he should be receaued of thos● courtiers of heauen with singuler io● exultation & triumph , some singing others playing on their admirable & melodious instruments . Ponder how different this Thursday in mount Oliuet was from that Friday in mount Caluary ; there solitary , heere so well attended ; there nayled on a Crosse , heere exalted aboue the clouds ; there cucified betweene two theeues , heere enuironed with quiers of Angels , there blasphemed and scorned , heere honoured & renowned ; finally there suffeing & dying , heere reioyeing & tryumphing . Gather hence great comfort to see this so wonderfull a mutation & change , and reioyce in this day of Christs Ascension into heauen to be thy aduocate , & feare his Comming to be thy Iudge . THE 4. POINT . TO consider the ioy of Christ our Lord in this triumph , of whome it is sayd : God is ascended in iubilation , seeing the happy end of his trauels . Ponder how much the Eternall Father exalted him aboue all , vvho humbled himselfe more then all , giuing him for the throne of the Crosse a throne of Maiesty , for the crowne of thornes , a crowne of glory , for the company of theeues , companies of Angells , for the ignominies and blasphemies of men , honours and prayses of celestiall spirits . And because he descended first into the inferiour parts of the earth , he made him ascend aboue all the heauens . In conclusion , that nature vvherto it vvas sayd : Dust thou art , & into dust thou shalt returne , now is raised from the dust of the earth aboue all the heauens . Gather hence how requisite it is to humble thy selfe for Christ , so to be exal●ed vvith Christ , because if thou wilt not be like vnto him in debafing and humbling thy selfe , in vaine hopest thou to follovv him in ascending & raigning . ¶ After the Meditation of the Ascension of Christ our Lord to heauen it vvere much to the purpose to set downe the meditatiō of his glory , but in regard vve haue treated therof in the first Booke , togeather vvith the last things of man , we remit him who desireth to read & medicate thereon to that place . THE X. MEDITATION . Of the comming of the Holy Ghost . THE ● . POINT . TO consider how after our S●uiour was ascended into heauen his disciples retyred themselues into an vpper chamber in Hierusalem , where they all perseuered in continuall prayer expecting the Holy Ghost . Ponder that the strongest and most effectuall meanes that may be to procure the comming of the Holy Ghost into thy soule , is a continuall , inflamed and feruent perseuerance in ●rayer : for otherwise , if when others pray thou sleepest , if when others a●●end and are carefull of their saluati●n and spirituall profit , thou remay●● carelesse & negligent of thy owne , if when others haue their minds and conuersation vvith God , thou hast thyne with men , although thou be in company of the good and holy , in one house and residence , in one same Religion , this diuine spirit vvill not come vpon thee . Gather hence desires to per●euere in prayer , and to be frequent therin , that this diuine fire of the holy Ghost may come also vpon thee as it came vpon the Apostles , who with so many sighes & longing desires expected its comming . THE 2. POINT . TO consider how there came sodēly a wind that filled the whole house vvhere the Apostles vvere in prayer . Ponder first , how this vvind and coole ayre of heauen , did no● leaue any chamber , roome , closet o● corner of that house which it did no● penetrate , to signif● that this quiknin● spirit is offered & giuen to all me● generally in whatsoeuer part or co●●ner of the world they are . Ponder secondly , that when th● Holy Ghost entreth into a soule , it filleth all her faculties by his power , vvith verities and celestiall v●rtues , not leauing any part voyd or vnfurnished ▪ From hence thou shalt gather , that if thou desire this soueraigne spirit should replenish the house of thy soule vvith his diuine graces and gifts , thou must not wander out of it , distracting & busiyng thy thoghts about creatures , but remayne setled and quietly reposed therein , imploying her in good desires , thoughts & works : for doing so , this diuine spirit vvill fill thee vvith his aboundan● loue & grace . THE 2. POINT . TO consider how the Holy Ghost descēded in forme of fiery tōgues vpon all the Apostles and disciples , that were retyred in that house , verifying that vvhich Christ our Lord sayd vnto them : I came to cast fire on earth , and what will I , but that it be kindled , and inflame the harts of men . Ponder that the cause , why this Lord commeth in forme of 〈◊〉 , vvas that the Apostles might be like vnto burning torches , which should set on fire the vvhole vvorld , & that they might illuminate & inflame the harts of men with this fire of diuine 〈◊〉 ▪ making them of wolues , to become sheep ▪ of crowes , doues ; of lions , lambes ; & of brutish people and infernall monsters , spirituall Angella . Gather hence great desires that this fire would vouchsafe vnto thee one sparke of his ●eat , that thy lips being purified , as were those of the Prophet , thou mayst hence forward neither speake , nor discourse of vain● & base thinges of the world , but o● God and his prayses , endeauouring with thy speuches and con●ersation to inflame thy selfe and those vvith whome thou conuersest , with the fire of thy diuine loue . THE 4. POINT . TO consider that albeit the disciple● which were in that chamber , wer● more then an hundred , and all of 〈◊〉 different merits , yet that pure spiri● replenished all with his diuine gifts ●nd graces imparted himselfe entierly to euery one . Ponder that although all were full of the Holy Ghost , yet some re●●aued greater grace & benefit then others , that is , the more holy receaued greater plenty of grace . And so the most B. Virgin as fullest of grace & vertue , receaued more abundance therof then all the rest togeather . Gather hence a great desire to dispose and prepare thy selfe to receaue this diuin spirit , with the grea●●st feruour thou canst , because he communicateth himselfe more abundantly to him that is best prepared : & to make thy selfe such , the principall vertue which thou must procure to haue , is Humility , which conserueth the rest , as the Prophet Isay sayth : Vpon vvhome reposeth my spirit , sayth our Lord , but vpon him that is humble and meeke ? Be thou then such a● one , that with like dispos●tion thou mayst receaue and preserue in thy soule this diuine spirit , who resisteth the pro●d , and to the humble giueth his grace . THE XI . MEDITATION . Of the death of the most Blessed Virgin our Lady . THE 1. POINT . TO consider hovv the B. Virgin our Lady being now in years , & God hauing determined her some tyme in this life ( which some belieue vvere fifteen , others ( more probably ) say , that she liued twenty three yeares after the death of Christ and that she departed this life to heauen the 7● . yeare of her age ) Almighty God hauing preserued her heere al this tyme to giue light to the vvorld , & for the comfort and benefit of the whole Church , & also that she might see the faith and name of her Blessed Sonne diuulged and spred ouer all parts of the world , she had novv most earnest and inflamed desires to go to heauen , vvhere she vvas to find out Lord Iesus Christ her Sonne victorious and triumphant , whome she instantly besought to take her out o● this exile , banishment , & tempestuous sea , & conduct her to that secure port of happines , where for euer she might enioy his glorio●s sight & conpany . Ponder , how this most Blessed Sonne approuing the pious desires of his deerest Mother , and acknowledging the aspirations of her hart to be greater then those of Dauid where he sayd : Euen as the Hart desireth after the fountaines of waters , so doth my soule desire after thee o God ; he sent vnto her an Angell ( which many ho●ly Fathers imagine , was the Angell S. Gabriel ) who came with a palme in his hand in token of the victory that this triumphant Lady had gotten of sinne , of the Diuell , & of death it selfe , And the B. Virgin receaued him with great comfort & ioy of spirit , confi●ering what she so much desired was ●ow to effected . Gather hence enkindled desires to see and enioy God , that when thy dayes shall end and death arriue , ●hou mayst receaue it with gust and ●oy , hoping by meanes thereof to participate in heauen , of the svveet presence and company of Christ our Lord , and of his most Blessed Mother . THE 2. POINT . TO consider hovv ▪ the Sonne of God determining to fulfill the desires of his most B. Mother , the Apostles being deuided ouer the vvhole world preaching the victories of their Lord , were miraculously assembled in the house of the B. Virgin , who reioyci●g much at their comming , disclosed vnto them the newes of her death , vvith a cheerfull & graue coūtenance declaring vnto them her desire to depart this life , & to go to heauen , which Almighty God had gra●nted vnto her . Ponder the feeling , teares , and tendernes of hart wherewith this dole●uli relation afflicted them all , seeing their Mother ready to depart thi● life , and that diuine Sunne illuminating the Chruch , to withdraw it self● & go downe . Ponder s●condly how the Ble●●sed Virgin without any infirmity o● payne at all ( but of meere loue and desire to see and enioy her Sonne in heauen ) betooke her selfe to her poore bed , & beholding them all vvith a countenance rather diuine , then humane , willed them to come neere , & gaue them her blessing , saying : God be with you my deerly beloued children , lament not because I leaue you , but reioyce because I goe to my best beloued Sonne . Gather hence an exceeding desire to approach in spirit neere vnto this B. Lady , & ioyning thy selfe to his good company , beseech her to giue thee her holy blessing also , that ●herwith thou mayst increase & goe ●orward in grace & loue of her God , & thy Lord. THE 3. POINT . TO consider how Christ our Lord , this happy houre being at hand , 〈◊〉 downe from heauen accompa●●ed with innumerable Angells , by ●●eir sight and presence to reioyce his ●ost B. Mother , & to conduct her i● heauen . Ponder first the gracious and sweet vvordes vvhich the Sonne of God vsed vnto his sacred Mother the Blessed Virgin Mary , vvhich might be the same that the holy Ghost speaketh to his Espouse in the Canticles 〈◊〉 Arise , make hast my loue , my doue , my beautifull , and come : for winte● is now past , the raine is gone and departed : The flowers haue appered i● our Land : Come from libanus m● Espouse , come from Libanus : com● thou shalt de crowned , vvith th● crowne of Iustice , which thou hast s● well deserued . Ponder secondly what , & ho● great the iubilies and comforts vve●● that did trauerse the hart of this 〈◊〉 Lady ; what thanks she gaue her So● and her God , for such benefits b● stowed vpon her , and for vouch s●●fing to cloth himselfe with her fle●● and bloud in her virginall womb● and calling to mind the manner of 〈◊〉 death on the Crosse would say : O 〈◊〉 Father as thou art God , and my 〈◊〉 as man , into thy hands o Lord I co● mend my spirit . And vvith th● words she yielded her spirit to hi● whome she had inuested within her selfe . From hence thou shalt gather ●ffections to prayse God our Lord , in whose sight the death of this Lady was precious , giuing her so copious and large a recompence for her labours . Trust in like sort to receaue reward for that thou hast endured for his seruice & glory , that so thy death may be precious in his sight , as is that of his Saints . THE 4. POINT . TO consider how the holy Apostles and disciples of our Lord , vvhen they beheld that body without life , of which our life had taken flesh , they ●ll prostrated themselues vpon the ground , kissing it with great tender●es , deuotion & affection : then lay●ng it forth with vpon a Beere , they ●ooke it on their shoulders , and car●yed it through the Citty of Hierusa●em , singing Hymnes and deuout ●rayers , till they arriued at the sepul●her where it was to be placed . Ponder how their griefe at such ●me as the holy body vvas put into the Monument , was renewed , & that they deuoutly kissed , and with great reuerence adored it againe & againe , not being able to withdraw their eies from thence vvhere they had their harts . Hence stir vp in thy selfe a tender feeling & sorrow for the absence of this B. Lady , & an earnest desire spiritually with thy best endeauour to accompany her holy body , conforging thy selfe with the quiers of Angels & the disciples , to sing with them her prayses : beseeching her to obtain● thee such a death , as thou mayst in● her company enioy for euer the presence & glory of her most holy Sonn● in heauen . THE XII . MEDITATION . Of the assumption & coronation of our Blessed Lady . THE 1. POINT . TO consider how the third day after the death of our Blessed Lady , Christ Iesus her Sonne , cam● downe from heauen , attended on by innumerable Angells , with the soule of his most B. Mother , & infused it into her body , and made it a thousand times more beautifull then the Sunne it selfe , and restoring it to life , inuested it with immortality , & with a beauty and grace so diuine , as neither can be explicated by wordes , nor comprehended by humane vnderstanding . Ponder how glorious the body of this pure Virgin vvas , raysed out of the Sepulcher , vvith those foure dowries of glory , which the glorified bodyes haue , of impassibility , agility , subtility , and clarity . And beholding her selfe in this manner , what thanks would she render vnto her most B. Sonne , for hauing dealt so liberally with her , not permitting her body ( albeit she dyed a naturall death , as other children of Adam ) to be dissolued and turned to dust , conseruing it with the same integrity & purity , it had in life . Gather hence great ioy at the Resurrection of the Blessed Virgin , & the incorruptibility of her body , the rare and speciall priuiledge graunted vnto her by her most holy Son , vvho fullfilled the desires of her soule . Beseech him to fulfill thyne , which are to serue him with purity of body and soule in this life , that thou mayst se● & enioy him in the eternall . THE 2. POINT TO consider , how our Lord God hauing raysed the body of the most B Virgin , the diuine Sunne & beautifull Moone , would behold ech● other , not now mourning and eclipsed as vpon good Friday , but mos● ioyfull , resplendent and beautifull● And those two blessed harts of such 〈◊〉 Mother and such a Sonne , exul●ing● with ioy , vvould giue to ech other sweet imbracings , & a thousand welcomes & congratulations . Ponder the most solemne procession , which forthwith was made 〈◊〉 the sepulcher , euen to the highest heauen , and how that glorious body of the Blessed Virgin did mount and ascend on high , carryed vvith the vvinges of the giftes of agility , not standing in need of the Angells to assist or support her . Although they did all accompany her , some singing ▪ others playing most sweely on their harps and violls , and reioycing and wondering at so great a nouelty , and glorious triumph , sayd : Who is this that commeth vp from the desert of this life with so great glory , flowing with delights , leaning vpon her beloued ? Gather hence three things : Let the first be a most earnest desire , in spirit to follow the Blessed Virgin in this iourney , abandoning the vvorld with thy hart , togeather with all the sensuall delights thereof . The second to endeauour to ascend euery day & to profit in vertue , not trusting to thy weake forces , not in thy arme of flesh but in the potent arme of God. Let the third be to reioyce euer in our Lord , and in vvhatsoeuer appertayneth to his seruice . THE 3. POINT . TO consider the place and seate which the Sonne of God assigned to his beloued Mother in heauen . This was no doubt the best and most eminent ( the sacred Humanity of Christ excepted ) which was , or euer shal be giuen to a pure creature : for she was placed & seated aboue all the nine quiers of Angells , at the right hand of God , within his owne curtaine and throne , according to that of the Prophet , who sayth : The Queene stood on thy right hand in golden ●ayment , compassed with variety & beauty : for it was most meet that she who stood & was present on his right ●e had suffering on earth at the foot of the Crosse , shold posses the like place , reioycing in heauen : & that she who humbled her selfe below all creaturs , should be exalted aboue them all , to be their Mistresse , and the Queene of Angells . Ponder how bright the Emperial heauen was with the glittering & resplendent light of such a Sunne and such a Moone , Christ and his Mother ; how ioyfull and contented vvere the Angells with the sight and presence of such a Queene , by whose intercession they hoped the seates vvhich their companions had lost , vvould be repaired ; what great ioy did the Blessed conceaue at the maiesty and glory of such a Mother , vnto vvhome all did reuerence , homage and obedience , seeing her so far exalted aboue them all . O how well satisfyed and content vvas that humble Lady , seeing her selfe raysed from the very lowest place of the earth , to the supreme & highest heauen . Wherfore gathering hence affections of ioy for that this Princesse of heauen is so extolled aboue al pure creatures , thou shalt congratulate and contemplate with her , for that God hath so much honoured and exalted ●her . Hope thou for the same in heauen if thou shalt follow the steps of such a Son , & such a Mother . THE 4. POINT . TO consider hovv the most holy Trinity presently crowned the B. Virgin with three crovvnes . The Eternall Father crowned her vvith a crowne of Power , giuing her , after Christ , power and dominion ouer all creatures in heauen and earth . The Sonne crowned her with a crown of Wisedome , enduing her vvith the cleare knowlege of the diuine 〈◊〉 and of all creatures in it . The Holy Ghost crowned her with a crowne of Charity , infusing into her , not only the loue of God , but also of her neighbours . Ponder the admiration and astonishment of those Angelicall Hierarchies , vvhen they beheld the B. Virgin so much esteemed & honoured vvith such crovvnes , graces and prerogatiues , and aboue all , consider what vnspeakable ioy this soueraigne Queene conceaued , with what affection and deuotion she would renew her Canticle of Magnificat , seeing how great things , he who is Almighty , had wrought in her . Gather from hence liuely and inflamed desires to see and enioy this B ▪ Lady , who is the daughter of the Eternall Father , Mother of the Eternal Sō , & espouse of the Holy Ghost . For she is crowned with the diadem● of glory , wherwith the true King Salomon crowned her in the day of her entrance into heauen , & in the day of the ioy of her hart . Beseech her , that seeing she is also thy Mother , she would also vouchsafe plenty of her mercies & vertues , that thou mayst obtaine & enioy the eternall crowne of glory , which God graunt vs. Amen . The end of the Meditations of the life & death of our Sauiour , & his Blessed Mother . HEERE FOLLOW TWO MEDITATIONS Seruing for preparation before the sacred Communion . AN ADVERTISMENT . I Haue thought it good to end this Booke of Meditations with a few of the most Blessed Sacrament , to meditate vpon , not only the vvhole Octaue of Corpus Christi , and other feasts of the yeare ( in regard this most Holy Lord graciously discouereth himselfe , and is so oftē carryed in publike procession ) but also that seeing it is ( through the bounty of God ) receaued so frequently , not of Religious persons alone , but of secular also , they may haue sufficient matte●●●o prepare themselues before the sacred Communion , and to giue due thanks vnto our Lord after they haue receaued it . For the excellency and soueraingty of this diuine Sacrament ( in which is contained God himselfe ) requireth , that the disposition and preparation therto , be made with all care possible . And therefore one of the best preparations wherewith all may come to receaue aboundant grace , will be retiring themselues , first to consider well some one point of the sixe , which are set downe in the two ensuing meditations , vvhich are of the Feare and Loue of God , because these two vertues vnite the soule with God , & are the two armes vvherewith she is to imbrace her spouse , and which do instruct and teach her what God is , and what she is . For Feare causeth in the soule humility and reuerence : Loue , confidence & deuotion . Feare discouereth the greatnes of God , and thy basenes : Loue , his goodnes and clemency : Feare his iustice and our sinnes : Loue , the mercy and confidence we ought to haue of the pardon of them : If therfore loue and feare worke so great good in the soule , thou must endeauour by all meanes that these sayd considerations may ingender and produce in thine these two pearles . But because our corrupt Nature so much affecteth variety , that though the consideration be most exc●llent , yet is it presently most weary of it : I will put in these two Meditations six points ( as I haue sayd ) which may serue for preparations to six Cōmunions : for new meat sharpneth & stirreth vp the appetite of man , & exciteth in him a new hunger & desire to vnite himselfe with God : for all these sauces and seasonings of considerations are necessary to make him eat the bread of Angels , who hath set his affection on the delights & food of beasts . After these shall follow six Meditations , which containe eighteen points or considerations , wherein the seruant of God may find sufficient matter for so many cōmunions , to render due thanks after he hath receaued : out of which he may reape the fruit and profit he desireth . THE I. MEDITATION . Of Feare . THE 1. POINT . TO consider the immensity and maiesty of that Lord which really & truly is contained in the most B. Sacrament , for he is the very same who with his only will hath created , conserueth & gouerneth heauen & earth , & with it alone can anihilate & destroy it all . Ponder the admiration and astonishment , which it caused to King Salomon to see that the greatnes of God came to liue in that holy Tēple vvhich he had built for him , being notwithstanding the most solemne , the most sumptuous , and most magnificent that was in the world . With hovv much more reason oughtest thou to maruell , feare , and tremble , being but a poore Emment , and silly vvorme , to goe to receaue into thy house of base clay , that immense and diuine maiesty , Creatour , conseruer and gouerner of the world ( whome the Apostle S. Saul calleth the brightnes of the glory of God ) being so ill prepared as thou art , thy brest also hauing beene , not the Temple of the Holy Ghost ( as in reason it ought to be ) but rather a denne of dragons , & receptacle of serpents & basiliskes . Gather hence a great feare of the iustice of God , with a detestation of thy manifold sins : for thou being so vile a creature , and vnworthy to haue in thee so great a good , thou fearest not to enclose , retaine & harbour in thy strait and narrovv brest this omnipotent Lord & God whom the heauens cannot comprehend . THE 2. POINT . TO consider who thou art , & who he is whom thou goest to receaue , and thou shalt find that an abhominable sinner goeth to receaue his Sanctifier ; a vile creature , his Ceatour ; a wretched slaue , his Lord ; finally a miserable ca●iffe the supreme & omnipotent God , at whose beauty the Sunne & Moone do meruaile , whose maiesty heauen and earth do reuerence , by whose bounty the society of all the Blessed is maintayned . Ponder how , being so vile & base as thou art , thou art notvvithstanding admitted to receaue a God so high : hovv being so little , canst thou entertayne so soueraigne a maiesty ? The Creatour of the heauens , the King of Angells & men ? before whose greatnes the strongest pillars of heauen do tremble , and the most high Seraphims shrink in their wings for very feare and reuerence : and if all thinges created , be in the sight of this great God as if they vvere not , vvhat I pray thee , vvilt thou be in his diuine presence to receaue him ? The Church singeth and much admireth , that this great Lord ( vnto vvhome heauen and earth is a straite place ) disdained not to enter into the wombe of a Virgin. Measure her purity , with thy impurity ; her grace , with thy deformity ; her innocency , with thy malice , and thou shalt find far greater reason to wonder at thy boldnes in harbouring the Sonne of God , & of the most B. Virgin , whome she conceaued , and conserued in her breast with so great humility . Gather hence great feare least this soueraigne King and Lord command his seruants to bind thee hand and foot ( for that thou commest not with the garment of due innocency , and purity to this holy table and celestiall banquet ) & cast thee into the vtter darkenes of hell , there to receaue thy deserued punishment . THE ● . POINT . TO consider the great iustice of our Lord , and how much he abhorreth sinne , & those which full often thou hast committed against his diuine Maiesty , for which thou deseruedst many yeares ago to haue been burning in hell fire : and as if thou wert very iust and holy , with so little feare thou presumest to entertayne into thy house the terrible Iudge & searcher of thy life & manners , not remembring the menaces & threats of the Apostle against sinners who vnworthily , as thou , dare eat & drinke the sacred body , and bloud of our Lord. Ponder , that if S. Iohn Baptist so pure a creature & sanctified in his Mothers wombe said , that he was not worthy to loose the lachet of the shoe of our Lord , how shalt thou be worthy to rece●●e him ? In like manner i● S Peter , Prince of the Apostles and he●d of the Church , being astonished at the power & Maiesty of Christ , ●el downe at his knees saying : Go forth from me , because I am a sinnefull man : how darest thou come to put thy mouth to his diuine side , & sustaine thy self with that precious wine that springeth Virgins . From hence thou mayst gather a great feare & reuerence before thou commest & presumest to receaue the maiesty of this soueraigne God , and an humble acknowledgement of thy basenes , & a deep sorrow for thy sins , perfectly imitating that sinner the Publican , to obtaine pardon therof , who knocking his brest , said : God be mercifull to me a sinner . THE II. MEDITATION . Of Loue. THE 1. POINT . TO consider that as great as God is in Maiesty , in iustice , and in detestation of sin ( as hath been said in the precedent Meditation ) so great he is in goodnes , in mercy , & in loue towards sinners , which causeth him to present himselfe in human flesh in the most B. Sacrament , & is the cause why he permitteth himselfe to be once , & many times sold , scorned , crucifyed , & nayled betweene theeues : for such are they vvho receaue him vnworthily . Ponder how far the goodnes of God reached , and how much the beames of his diuine and inflamed loue extended it selfe : sith it made that generous and magnificent Lyon , vvho vvith his roaring terrified the world , to put on such meeknes , that he hath couched himselfe vpon the Altar , and is become a meeke Lambe , that thou migh●st eat him . And this same Lord being he who commaunded that no sinner should dare to approach vnto him vnder payne of malediction , his loue hath now so disposed , and so changed him , and he is become so desirous that al men approach vnto him , & to giue himselfe entierly to all , that he doth not only call and inuite them , but also eateth vvith them : yea and his loue doth proceede so far , as that he doth not only eate vvith them , but commandeth them also to eate him , giuing them his sacred body and bloud to eate . From hence thou mayst gather feruent desires to loue him , vvho hath loued thee so much ; to haue confidence in him , vvho hath beene so liberall with thee , to haue accesse vnto him , who is so good & so communicatiue of himselfe , saying vvith the holy Prophet : What shall I render to our Lord for so many fauours and benefits which he hath rendred to me , and especially for this I am to receaue now : but now I know that it is my hart which he desireth , and this will I intierly offer vp vnto him , as his diuine Maiesty willeth & commandeth me . THE 2. POINT . TO consider hovv that Father of mercy who vouchsafed to be chastized in his owne flesh for thy loue , & ●o shed his most precious bloud & dye vpon a Crosse for thee , this very same is there glorious , and him thou goest to receaue . The same that dyed for thee , is there aliue to giue thee life , making himselfe ( as he himselfe said ) thy meate , that by vertue of this ●acred food , thou mayst come to transforme thy selfe spiritually into God , to put in his liuery . Ponder the great desire this our Lord hath of thy weale and remedy , ●ith he stood not vpon his owne cost and charges , nor regarded the losse of his honour , life and liuing , so that he might feed & cherish thee vvith this diuine food - Giuing it vnto thee not only to see , adore , and kisse , as to the theepheardes and Kinges , but that thou mayst receaue him also , & haue him in thy breast , as his holy & chast Espouse had . Gather from hence desires to consecrate thy selfe wholy vnto this Lord , endeauouring to be like vnto him in life & manners , seeing he said , Be holy because I am holy : & to thee in particuler he sayth : Learne of me , ( that is ) to be humble as Christ , chast and pure as Christ , patient and obedient as Christ , and by this meanes thou shalt goe clad with his garmen● & liuery . THE 3. POINT . TO cōsider that God loued sinners so much , as that he was not only content to take flesh in likenesse of a sinner , but vouchsafed also , therby to communicate vnto thee his riches and treasures , to remaine in this most Blessed Sacrament vnder that sacred veile , & in that humble cur●ayne of that sacred host , and this not for a small tyme , but euen to the consummation of the world . Ponder hovv the loue that brought him into the world , & m● him put himselfe into the handes o● sinners , this very same is that which maketh him to come the second and infinite tymes into the world , and to shew himselfe so inamoured as it were and so much in loue vvith them , that he sayd , that all this delights , ●oyes and affections are to be , and conuerse vvith sinners . And yet he far more affectionatly declareth and specifieth his loue , saying that , He who toucheth them , toucheth the apple of his eye , and veynes of his ●art . From hence thou mayst gather desires to haue accesse vnto him , and to set thy loue and affection entierly vpon this Lord. And although thy grieuous sinnes on the one side detayne and terrify thee , not withstanding let his great loue and clemency on the other side preuaile and moue thee ●imitating the prodigall Sonne , who albeit he saw his owne basenes and misery , yet the goodnes and loue of his Father encouraged him to goe vnto him , and to cast himselfe at his feet , do thou also as he did : & seeing thou hast imitated him that sinned , imitate him that repented , and thy heauenly Father will runne out to receaue thee , and as to a beloued child will fall vpon thy necke , in token of his singular loue vnto thee . HEERE FOLLOW SIX MEDITATIONS Of the most Blessed Sacrament , to giue thankes vnto our Lord ofter Communion , and to meditate vpon the Feasts & Octaues therof . AN ADVERTISMENT . THERE is wont to be much negligence & distraction in some after they haue receaued the ●ost Blessed Sacrament , & they reap ●hall fruit and profit thereby , be●se they are not prepared vvith ●e pious consideration , to render due thankes vnto our Lord , or because they alwayes meditate one and the selfe same thing . Wherfore to remedy this negligence , and to repayre this domage , it wil be good that he vvho is Priest be prepared before Masse , and others before Communion , with one or more points of the six ensuing Meditations , that variety may take a way wearisomnes which deprineth both of gust & profit . And heereby they may dr●sse this diuine meat in sundry manners , sith it hath no lesse properties in it , then had that celestiall Manna , vvhich gau● such tast as euere appetite desired . S● this diuine Manna is of such vertu● and substance , that euery one ma● apply it as he liketh best , and it wi● sauour vnto him of vvhatsoeuer h●●art shall desire : for whatsoeuer is i● 〈◊〉 , is profitable to be eaten , and ple● sing to the tast , as the diuine Espou● doth note , & Saint Ambrose & oth● holy Fathers say : Christ is all thin● vnto vs : If thou be sicke of an agu● he is a Phi●●●ian : if thou feare dear● he is 〈◊〉 ; if thou fly darknes , h● light ; if thou seeke sustenance , he is food ; if thou be cold , he is fire ; if thou haue want , he is rich . Let the conclusion be ( ●aith this holy Doctor ) that we proue and tast of this soueraigne food , because our Lord , who is in it , is most sweet & pleasing to the palate of the soule . If therfore whatsoeuer may be , and thou canst desire , thou findest & hast in Christ , cōside● him euery tyme thou communicatest , according to these or the like attributes , that thou mayst reape the fruit thou desirest , & know how to render due thankes vnto our Lord , because that time is more fit for mentall prayer then to read vocall prayers , or to say beads . Wherfore before thou enter into the Meditation or cōsideratiō of any of the ēsuyng points , to illuminate thine vnderstanding & stir vp deuotion , thou mayst first , euerv tyme thou communicatest , make briefly this cōposition of place , with the petitions adioyning . The composition of place . MAKE account that thou art in the presence of Christ Iesus our Lord true God and Man , seeing with the eyes of consideration hovv he is really and truly enclosed In thy breast , as in a pix or reliquary , with innumerable Angells there on their knees adoring him . The Petition . BESEECH our Lord God to giue thee eyes to see the great good that is entred into thy house , as he gaue to S. Simeon hauing him in his armes , that thou mayst regard & esteem him as the Sonne of whome he is . And to giue thee grace to bestow that small tyme profitably and fruitfully , as his diuine Maiesty requireth . THE I. MEDITATION . How Christ our Lord is a Phisitian . THE 1. POINT . TO consider how that Christ our Lord came from heauen into this world , to be the Phisitian of soules , and to cure the sicke therin , seeking them out and offering them health , as he did with that sicke bed-rid man in the Ghospell , whome our Lord himselfe sought out at the Piscina , or Pond of Probatica , to cure him . Ponder the loue and charity of this great Phisitian , & thy coldnes and negligence , in being thankefull for the good he desireth to bestow vpon thee : for wheras he would cure all thy infirmities and spirituall diseases , thou like a foolish and frantike person , vvilt not permit thy selfe to be cured , but wilt rather perseuere in thy bad estate . Gather hence to desire to subiect thy selfe to the vvill and pleasure of such a Phisitian , seeing thou art and f●ndst thy selfe sicke in all thy powers and senses : and in regard he is so excellent an one , that he healeth all of whatsoeuer infirmities , take him by the hand and guide him to all thy diseased parts , saying ( as if he knew it not ) good Lord , come and see this my memory vnmindfull of thee , and of the ●auours and benefits thou bestowest vpon it , cure it I beseech thee . Behold Lord these infirme eys of mine , and louers to see that which is not lawful for them to desire , heale and oure them . Behold o Lord , this murmuring , talkatiue and vnbridled tongue of mine . Behold O Lord , this wretched man poore and miserable on euery side , and haue compassion on him : for if I could touch thee with ●ayth , thou wouldest heale me , sith as many as touched thee were made whole . THE 2. POINT . TO consider hovv that the sacred flesh and bloud of this most wise Phisitian ioyned to thyne is an vniuer●all medicine to all thy euells , which is of such vertue , that with his humility it cureth the swellings of thy pride , with his sorrowes & paths , thy vnreasonable pleasures and delights , with his merits , thy diffidence and mistrusts , & thy soares rancled and putrifyed by the inueterate and continuall custome of sinning , with the sweet and fragrant balme of his precious bloud . Ponder the mercy and bounty of this benigne Phisitian , which was such and so great , that not content to be only the Phisitian ( as is manifest by that which he said to the disciples of Saint Iohn , to wit : The blind see , the lame walke , the leapers are made cleane , the dease heare , the dead rise againe &c. ) he made himself also the medicine , and giueth himselfe vnto thee to be eaten , there by perfectly to cure thee of all thy infirmities . Gather hence an earnest desire to haue frequent accesse vnto this heauenly Phisitian ; and beseach him , that although it be vvith the cost of thy affections , honour , life and contentments , to heale and cure theet sith thou preceiuest thy selfe to be ful of infirmities , of sinns and inordinate passions , in regard that there is not any medicine able to cure thee , but only this soueraigne antidots . THE 3. POINT . TO consider the worth and price of this medicine , sith it cost this celestiall Phisitian so many labours and paynes , yea euen his life , to leaue it thee so prepared , tempred and seasoned , that thou mightest take it with gust , sauour , & profit in this diuine Sacrament . Ponder , that the Phisitians of this vvorld most commonly commaund some chickin , or ●oule to be killed , dressed & giuen to the sicke to ●ate : but this Phisitian of heauen was not content to ordayne & command alone , but would also , as his Prophet sayth , become sicke to cure thee , be wounded to heale thy soares , & dye vpon the Crosse , that thou mightest liue eternally in heauen . From hence thou mayst gather a liuely & seruent desire to come neere vnto this heauenly Phisitian : for he alone can giue thee health and life , & prostrating thy selfe at his feet say vnto him : Haue mercy on me o Lord , because I am vveake . Heale me o Lord , and I shal be healed . For thou knovvest that from the sole of my foot , vnto the top of my head , there is not health in me . And be assured , that if thou come with desire of health & with the faith & cofidence wherwith the woman which was troubled with an issue of bloud , came & touched him , thou shalt be freed of thine infirmity ● as she was : for if the garment of Christ had this vertue , Christ himselfe can do much more , whome thou hast within thee . THE II. MEDITATION . How Christ our Lord is Fire . THE 1. POINT . TO consider that Christ Iesus our Lord , whome thou hast inclosed in thy breast , is the fire of diuine loue , whose property and excellency is to consume the humidities of vices , & to rayse the soule to heauenly desires , making her despise those that are terrestriall . Ponder that the vertue & quality of this celestiall fire is , not only to inflame the harts , but to giue light also , and open the eyes of him , who receaueth him worthily , as he did to those two discipls that wet to Emaus , for sitting at the table , in breaking the bread which he gaue them ( which as some Holy Fathers say , was his holy body ) their eyes were opened , and they knew their God and Lord , and inflamed & burning with this diuine fire which they had in their breasts , they returned from Emaus far different & changed from that they were vvhen they came thither , that is , of doubtfull they became faythfull : of timerous , couragious : of ignorant , learned & well instructed . Gather hence desires to come from the sacred Communion con●erted and transformed into another man , ( I meane ) from proud to humble ; from incontinent , to chasts from engry to patient ; and from wicked and sinnefull , to iust and holy : beseeching this Lord , seeing he is a consuming fire , to purify all thy imperfections , and to open and illuminate thyne eyes , that comming often vnto him , thou mayst know him , and knovv thy selfe , for heerin consisteth thy eternall felicity . THE 2. POINT . TO consider that the cause which moued Christ our Lord , to come form heauen to earth , was the desire he had to cast fire into the harts of men , and his will is , that it euer burne . Ponder the property of this soueraigne fire , vvhich is to purify whatsoeuer mettall is cast into it , conuerting it into selfe , vvhether is be iron or stone , I meane whatsoeuer sinner , how wicked soeuer he hath been , though cold as iron , and hard as a stone : for this soueraigne fire ( which is God ) hath such power & force , that he maketh his ministers a burning fire . Gather from hence desires tha● this Lord vouchsafe to doe the same to thee , and that , because thou hast come vnto him and receaued him into thy breast , although thou be iron & stone , he will with his diuine heate kindle , melt and inflame thee in his loue , that tryed and tempred in this ouen and diuine fornace , thou mayst become pure , and without any rust at all , of sinns & imperfections . THE 3. POINT . TO consider the great desire which the Apostles had of that fire of the Holy Ghost , and with what cryes & sighes , prayers & groanings they craued it of God. And after he descended vpon them , what manner of men became they ? how different , how much changed , & how inflamed in the loue of God. Ponder what may be the cause vvhy , notwithstanding this diuine fire hath descended from heauen and enclosed it selfe so often in thy breast , thou art not inflamed and set on fire , Salomon saying vvith admiration : Can a man hide fire in his bosome , that his garments burne not ? Wherfore the cause of this euil must needs proceed from thy bad disposition and negligent preparation : for if thou shouldst dispose & prepare thy selfe , as the Apostles did themselues , and desire it as they did , it would enlighten and shine vnto thee much more then it doth , and thou wouldest be another manner of man then now thou art . Gather hence desires to begge this benefit and diuine fire of God , saying with his Prophet : Burne my reines o Lord , & my hart , & leaue in it some sparke of thy fire , some token & signe that it hath been in my soule , fith thou hast vouchsafed to come so often vnto her : for where is fire , there euer remaineth some heate , and signe there of in the ashes . THE III. MEDITATION . That Christ our Lord is Food . THE 1. POINT . TO consider that Christ our Lord is food of the soule , as he sayd himselfe : My flesh is meate indeed , and my bloud is drinke indeed . Ponder first the wonderfull prouidence of this Lord , sith he had such particuler care , in regard of thy necessity and weaknes , to prouide thee this corporall and spirituall food of bread and wine , that thy spirit might not ●aint in the way , nor perish with famine , as the prodigall Sonne did . Ponder secondly , that if the bread which the Prophet Elias did eate had such vertue , that he walked in the strength of that meate fourty dayes and fourty nights through the desert unto the mount of God : how much better & greater is the povver and strength of this My sticall bread ( whereof that vvas only a representation ) to nourish thee in the desert of this life , till thou arriue at the holy mount of euerlasting blisse , this being the bread that comforteth and confirmeth the hart of man. Gather hence a firme purpose and resolution ( in regard of the necessity thou hast to nourish thy selfe and to line ) to come often vnto this soueraigne table to eate this sacred bread , for in it is cōtained thy health and life , and vvithout it ( as Christ himselfe said ) thou shalt not haue life in thee . THE 2. POINT . TO co●egrave ; sider the great loue that God our Lord hath vnto men , sith he as one inamoured and possessed with their loue , vvould that they should eate him sacramentally , that he might eate them spiritually . Ponder the great liberality of this Lord , in inuiting all , though feeble blind or lame , not reiecting any , be he rich or poore , great or little , compelling all to come & fit at his table , so that they be not guilty of mortal●●inne . Gather hence a firme purpose from this day forward to come vnto this royall table , seeing God inuiteth thee to eat him : neither let him be inforced to compell thee , & bring thee in by violence and force : for although thou hast offended him so often and beene lame of both feet , that is , of vnderstanding and will , he will thus much honour thee , that tasting & seeing how sweet our Lord is , who giueth himselfe vnto thee in this meate , thou maist loose thy selfe and find him , & renounce all things thou dost pleasingly possesse for this soueraigne food , wherein is contained all the good of heauen & earth . THE 3. POINT . TO consider the great vertue and power this diuine food cōtaineth in it , which is such , that eaten it changeth and conuerteth man into God by participation : hovv different an effect from that vvhich the eating of that forbidden tree , wrought in the first man , sith he perswadeth himselfe that eating the fruit therof , he should be like ●nto God , which he did not only not obtaine , but became also lesse then man , & made himselfe like vnto a breast . Ponder the worth & excellency of this diuine food , which in such fort changeth and transformeth him that receaueth it in state of grace , that it maketh him like vnto Christ , as himselfe sayd : He that eateth my flesh , abideth in me , and I in him . From hence thou mayst gather a great feare of reprobation , that eating so often this soueraigne food , & fed like an insant with the milke of the delightes and daintines thereof , thou hast not withstanding such a langui●hing appetite , and reapest thereby so little fruit and profit , as if thou receauedst him not , persisting in thy wicked life , & bad customes . THE IIII. MEDITATION . That Christ our Lord is most rich . THE 1. POINT . TO consider how our Lord God whome thou hast in thy breast , is most rich and most mighty : In vvhome ( as S. Paul sayth ) be all the treasures of wisdome and knowledge hidden , and there thou shalt find them , if with humility & vvithout curiosity thou shalt seeke them , vnder those sacramentall formes of bread & wine . Ponder , that if the goods , which are contained in this sacred host , that thou hast receaued , be so great and soueraigne ( as in very deed they are ) why dost thou not rid thy selfe of all the other goods thou hast ( which are not such ) to possesse and enjoy these , as the Apostles did , and Christ himselfe did the same for thy loue , spending liberally all he had for the benefit of harlots and sinners , instructing some , curing others , & shedding his precious bloud for all , & giuin to thee his Blessed flesh to eate that thy spirit might liue . Gather hence desires to giue thy selfe intierly to him , who gaue himselfe so entierly for thee , and beseech him that seeing he is so rich and thou so poore , and bestoweth his riches so bountifully on such as are so vnworthy therof as thou art , he will vouchsafe to relieue thee , and that , sith he commandeth the rich to fauour the poore , his diuine maiesty being so rich , he will not leaue thy soule deuoid of his goods , but that he vouchsafe to furnish and enrich her therewith , enduing thee with the graces vertues and giftes of the Holy Ghost , which thou wantest , and hast need of . THE 2. POINT . TO consider that wheras our Lord God was rich , he made himselfe poore ( as S , Paul saith ) that by his pouerty we might be rich . Ponder how much God loueth pouerty , being himselfe the chiefest riches , sith he calleth Blessed the poore in spirit , promising vnto such the kingdome of heauen . Gather hence desires to be poore in spirit in this world , that thou mayst be rich in heauen , saying with the Prophet , Looke vpon me o Lord and haue mercy on me , because I am needy and poore , For what King or Prince is there in the world , that lodging in the house of a poore man , bringeth not with him his royall furniture for his owne chamber , and at his departure bestoweth not on him great graces and fanors . Wherefore O Lord , seeing thou being the cheifest riches , hast vouchsafed to lodge in my poore cottage , adorne it with the hangings of grace and vertue , which are the furniture of thy royall house and pallace , doing some fauor to the mai●●er of the place where thou art entertayned . THE 3. POINT . TO consider the graces & benefits which our Lord God did bestow on Obededom and all his , for hauing recaaued into his house the Arke of the Testament , which was only a shadow & figure of this most holy Sacramēet , but more & greater benefits are receaued wheresoeuer this diuine Arke & coffer of the treasurs of God entreth , which is his most sacred body , pierced & opened in so many places , discouering his riches . Ponder how this our Lord , entring corporally into the house of S. Peters wiues mother , deliuered her from her Feuer : entring into the house of the Arch-sinagogue , he reuiued his daughter : In the Pharisees house he pardoned Saint Mary Magdalen her sinnes : finally entring into S. Elizabeths house he sanctified the infant Saint Iohn , & replenished his Mother with the holy Ghost : for where God entreth , he worketh great wonders and miracles . Beseech , him that seeing his diuine maiesty vouchsafeth to enter into thy poore house , and to be lodged therein , and is so rich in mercy , he vvould make thee partaker thereof , pardoning thy sins and restoring thee to a new life of grace , to make thee a Worthy habitation of his . THE V. MEDITATION . That Christ our Lord is a good Pastor . THE 1. POINT . TO consider that Christ Iesus our Lord to make himselfe known to be a good Pastor , would not only put on the grosse skin of our humanity , that his sheep ( which are his select ) might know , follow and loue him , & not fly from him ; but would also feed & maintaine them with his owne most precious bloud : Being parched with heat , & cold with frost , leeping on the ground , fasting day and night , finally like a good sheepheard being slaine , leaning vnto a tree to deliuer his sheepe from the infernall wolfe . Ponder the good offices which this excellent sheepheard hath done for thee an vnprofitable sheep , feeding thee , curing thee & seeking thee with the grie●e of his hart , teares of his eyes , and the sweat of his browes , vndergoing so many afflictions and toyles to reduce & bring thee backe to the fold vpon his shoulders : and shou like a lost & vngratefull sheep , hast strayed and cast thy selfe so often from him to betake thy selfe to lewd pastures , which did poison and kill thy soule . Gather hence instamed & effectuall desires to follow the steps of thy shepheard , vvalking vvhere he walketh , and be assured that if thou permit thy selfe to be ruled and gouerned by him , nothing shal be wanting to thee . THE 2. POINT . TO consider how often , in presence of this soueraigne shepheard without feare or shame , thou hast grazed and fed in the greene meddowes and forbidden pastures of thy intemperances , not fearing the perill & danger of falling into the gripes & teeth of the infernall wolues which be the Diuells , from whence this good shepheard bath so often deliuered thee that wert their prey . Ponder how vngratefull thou hast beene to this great & Maystershepheard Christ Iesus , for the fauors & benefits he hath bestowed on thee , in giuing his life for thee , sith not cōtent to be an vnprofitable & erring sheep of his fold , thou art also becom a rauenous wolfe , persecuring him with thy sinnes . From hence thou mayst gather desires to bewayle and lament them , & to call vpon thy Pastour vvith mournefull bleating , that he may seek and find thee , saying as a wandring and lost sheep , vnto him : My Pastour , I knew well to stray and loose myself 〈…〉 to reclayme and recouer my 〈…〉 I knovv not . Seeke me O Lord , & fetch me out of the briary bushes of my sinnes , into the fertile pastures of thy fauour and grace . THE 3. POINT . TO consider that this good Pastor sayd , I knovv my sheep , & they know me , and I loue them so vvell that I haue not doubted to giue my life for them . And if this seem much , how great an argument of loue may it be to haue offered and giuen himselfe for those wolues which haue māgled and slaine him . Ponder first , how much it importeth thee to treate often with thy Pastour , that thou mayst know him , and vnderstand his pleasure , desire , & will , for this is it which he most expecteth of thee . Secondly how much it auaileth thee to knovv thy selfe , that if thou haue any thing not beseeming the sheep of such a Pastour , thou correct and amend it , least he expell thee out of his flocke , which were the greatest disaster that could befall 〈◊〉 Gather hence 〈◊〉 to be the sheep of this sheepheard , giuing him all thou hast , without reseruation of any thing to thy selfe , that is , thy soule and body with thy senses , thy hart , thoughts , meanes , honours , life and contentment , sith he gaue all these first for thee : and now to seale vp the whole , he giueth himselfe to thee as food to eate . And if he haue loued thee so much , and bestowed such fauours on thee being his Enemy , what will he giue thee , or what will he deny thee being his Friend , & a good and profitable sheep , in regard thou art marked and sealed with his precious Bloud . THE VI. MEDITATION . That Christ our Lord is a Spouse . THE 1. POINT . TO consider , that our LORD is the Spouse of thy soule , in whom in most perfect manner ● found all that which can be desired in a good Spouse . Beauty , as God and as man , for he was goodly of beauty aboue all the sons of men . Nobility of birth , as well of his Fathers , as of his Mothers side . Discretion most perfect , for he is wisedome it selfe . Infinite riches , for he is heire of all that God hath in heau● and in earth ; finally he is very louing and of a sweet and peaceable cōdition . Ponder , that this spouse knoweth right well how to honour , adorne and beautify , with his graces and vertues , the soule that is to be his Espouse , obseruing towards her the ceremonies of true loue , and taking pleasure to see and discourse with her dayly , and to cherish her with the pretious and soueraigne food of his sacred Body and Bloud , which she receaueth in the most holy Sacrament that by these pledges and tokens of loue , she may know that he desireth to be her Maister and Spouse alone . Gather hence desires wholy to yield thy selfe from this day forward as an Espouse to such , & so worthy Spouse , and for no affliction or tribulation whatsoeuer to abandone his friendship and sweet conuersation : and keeping the word thou hast giuen him , beseech him to communicate vnto thee some of the manifold graces and vertues which he hath in himselfe , that thou maist be able to correspond with loue , to that great loue he beareth vnto thee . THE 2. POINT . TO consider how that Christ our Lord ōly out of his meere goodnes hath set his affection on thy soule deformed & poore , thou hauing been disloyall and broken thy faith to him , not once , but an hundred times ; yet the loue neuertheles which he beareth thee is such , that he doth solicite and intreate thee to open him the dore of thy soule and hart , for his desire is to be vnited with thee . Ponder thy indignity , folly , & want of loue , how vnwise and how much ouerseene thou hast beene , in ●ot acknowleging this diuine spouse & as an adulteresse hast been disloyall vnto him , hauing so often cast thy ●ies and affection on base and deformed slaues . Yet the boūty of this our Lord is such , that albeit thou deseruest a thousand hells , he pardoneth thee , inuiteth and intreateth thee to returne as a fugitiue to his house ; & falling on thy necke , as on the prodigall sonne , receaueth louingly , entertaineth , and cherisheth thee , honoring thee with the garment of his graces and vertues . Gather from hence desires to enter into his house , purposing rather to dye a thousand deaths then to forsake such a Lord , such a Father , & such a Spouse . Beseech him to giue thee his grace hence forward to keep thy promised fidelity vnto him , commending thy soule & all the powers thereof vnto him , that thou mayst be no more thine , but his , who hath taken thee for Espouse , saying with her : I haue found him whome my soule loueth : I hold him , neither will I let him go . THE 3. POINT . TO consider how great the dignity & honour hath been , in which thy Spouse hath placed thee , sith not regarding what thou deseruest , nor thy slender fidelity , he graciously giueth thee his hand & ring of his hart , that henceforward thou mayst account , receaue & enioy him as thine with pledges of so great loue . Ponder how great reckoning thou art to make of thy soule , sith God esteemeth so much thereof , that he giueth himselfe . & all thinges els , to espouse himselfe with her , notwithstanding her deformity and misery . And such is his loue and mercy that he hathfull often set his affection & been enamoured with soule slaues , to make thē his beautifull daughters which he hath bought , not with delight and pleasure , but with sorrowes & torments , which is the coine of the Crosse. From hence thou mayst gather desires to offer vp thy hart and will to such a Lord , so to be no longer thine own , but his who hath bought thee with his precious bloud , and taken thee for his espouse . Beseech him to graunt thee his grace , that thou mayst obserue fidelity and loyalty towardes him , and that seeing hitherto thou hast been barren , thou mayst from hence forward begin with his grace to yield fruit of benediction , with holy desires , words , & deeds . FINIS . THE TABLE . The Introduction , contayning XVI . Aduertisemēts , shewing the vse of the Meditatiōs following . THE FIRST BOOKE . THE 1. Meditation . Of the knowledge of our selues . pag. 68. The 2. Medit. Of sinns . pag. 76. The 3. Meditat. Of death . pag. 83. The 4. Meditat. Of the particuler Iudgemeut . pag. 89. The 5. Medit. Of the body after our death . pag. 96. The 6. Medit. Of the generall Iudgment . pag. 102. The 7. Medit. Of Hell. pag. 109. The 8. Medit. Of the glory of Heauen . pag. 116. THE SECOND BOOK . THE 1. Meditation . Of the Couception of our B. Lady . pag. 109. The 2. Medit. Of the Natiuity of 〈…〉 The 3. Medit. Of the betrothing of the B. Virgin to S. Ioseph . p. 144. The 4. Medit. Of the Annuntiation of the B. Virgin. pag. 152. The 5. Medit. Of our Blessed Ladyes visitation of S. Elizabeth . pag. 160. The 6. Medit. Of the reuelatiō therof made to S. Ioseph . pag 167. The 7. Medit. Of the expectation of our B. Lady her deliuery . pag. 175. The 8. Medit Of our B. Ladyes iourney from Nazareth to Bethleem pag. 180 The 9. Medit. Of the Natiuity of our Sauiour Christ in Bethleem . pag. 186. The 10. Medit. Of the ioy which the Angels and men had therat . pag. 194. The 11. Medit. Of the Circumcision , and of the Name of IESVS . pag. 201. The 12. Medit. Of the comming of the three Kings , & of their gifts p. 208 The 13. Medit. Of the Purification of our B. Lady . pag. 215. The 14. Medit. Of the flying into Aegypt . pag. 222. The 15. Medit. Of the murther of the holy Innocents . pag. 229. The 16. Medit. How the child Iesus remayned in Ierusalem . pag. 235. The 17. Medit. Of the life of Christ till he was thirty yeares of age . pag. 241. The 18. Medit. Of the Baptisme of our Sauiour . pag. 247. The 19. Medit. Of the temptation of our Lord in the desert . pag. 253. The 20. Medit. Of the vocation and election of the Apostles . p. 259. The 21. Medit. Of the miracle at the marriage in Cana of Galilee . pag. 265. The 22. Medit. Of the eight Beatitudes . pag. 271. The 23. Medit. Of the tempest at the Sea. pag. 283. The 24. Medit. How Christ onr Lord W●lked on the sea . pag. 289. The 25. Medit. Of the Conucrsion of S. Mary Magdalen . pag. 294. The 26. Medit. Of the myracle of the fiue Loaues . pag. 300. The 27. Medit. Of the Transfiguratiō of our Lord. pag. 306. The 28. Medit. Of the raysing of Lazarus . pag. 312. The 29. Medit. Of the entrance of Christ into Hierusalem vpon Palme-sunday . pag. 317. The 30. Medit. Of the supper which Christ made with his Disciples . pag. 322. The 31. Medit. Of washing the Apostles feet . pag. 328. The 32. Medit. Of the institution of the most B. Sacrament . pag. 335. The 33. Medit. Of our Lords prayer in the garden , & agony there . p. 341. The 34. Medit. Of the apparitiō of the Angel , & the sweating of bloud . p. 346. The 35. Medit. Of the comming of Iudas to betray him . pag. 351. The 36. Medit. How Christ our Lord was apprehended . pag. 336. The 37. Medit. How Christ our Lord was presented before Annas the high Priest. pag. 361. The 38. Medit. Of the blow giuen him and his sending vnto Cayphas . pag. 367. The 39. Medit. Of the deniall of S. Peter . pag. 372. The 40. Medit. VVhat happened to Christ in Caiphas his house . pag. 783. The 41. Medit. Of Christs presentatiō before Pilate . pag. 384. The 42. Med. Of the presentation of Christ before Herod . pag. 389. The 43. Medit. How Barabbas was preferred before Christ. pag. 394. The 44. Medit. Of the stripes which our Lord receaued at the pillar . p. 399. The 45. Medit. Of the purple Garment , and crowne of thornes . pag. 404. The 46. Medit. Of the wordes , Ecce Homo . pag. 409. The 47. Medit. How our B. Sauiour carryed his Crosse. pag. 416. The 48. Medit. How our Sauiour was crucifyed . pag. 422. The 49. Medit. Of the seauen words Christ spake on the Crosse. p. 428. The 50. Medit. Of his taking downe from the Crosse , & buriall . pag. 438. THE THIRD BOOKE . THE 1. Meditat. How our Lord descended into Limbo , & of his glorious Resurrection . pag. 446. The 2. Meditat. Of our Sauiours apparition vnto his B. Mother . pag. 452. The 3. Med. Of the apparitiō of Christ to S Mary Magdalen . pag. 458. The 4. Medit. Of Christ his apparition to the Apostle S. Peter . pag. 465. The 5. Medit. Of Christ his apparitiō vnto the Disciples at Emaus pag. 470. The 6. Medit. Of his apparition to the Apostles vpon Easter day pag. 475 The 7. Medit. Of his apparition , S. Thomas being present . pag. 481. The 8. Medit. Of his apparition to his Apostles vpon Ascension day . pag. 486. The 9. Medit. Of the Ascension of Christ our Lord. pag. 491. The 10. Medit. Of the comming of the Holy Ghost . pag. 497. The 11. Medit. Of the death of our most B. Lady . pag. 502. The 12. Medit. Of the Assumption & Coronation of our B. Lady . pag. 509. Meditations before Communion . THE 1. Medit. Of Eeare . pag. 519. The 2. Medit. Of Loue. pag. 524. Meditations after Communion . THE 1. Medit. How Christ is a Phisitian . pag. 533. Med. 2. How he is Fire . pag. 537. Medit. 3. How Christ is Food . p. 541. Medit. 4. How Christ is ri●h . p. 545. Medit. 5. How he is a Pastour . p. 549. Medit. 6. How he is a Spouse . p. 553. FINIS . 
A49866	----	A fountain of gardens watered by the rivers of divine pleasure, and springing up in all the variety of spiritual plants; blown up the pure breath into a paradise, sending forth their sweet savours, and strong odours, for soul-refreshing. By Jane Lead. Fountain of gardens. Vol. 1. Lead, Jane, 1623-1704. 1696 Approx. 657 KB of XML-encoded text transcribed from 302 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49866 Wing L783AA ESTC R212811 99825487 99825487 29869 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49866) Transcribed from: (Early English Books Online ; image set 29869) Images scanned from microfilm: (Early English books, 1641-1700 ; 1912:12) A fountain of gardens watered by the rivers of divine pleasure, and springing up in all the variety of spiritual plants; blown up the pure breath into a paradise, sending forth their sweet savours, and strong odours, for soul-refreshing. By Jane Lead. Fountain of gardens. Vol. 1. Lead, Jane, 1623-1704. 16, [76], 17-509, [3] p. printed and sold by J. Bradford, near Crowder's-Well, London : 1696. Leaf *H2 is blank. [3] p. at end = err. and adv. Lead's spiritual autobiography in the form of a diary. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Mysticism -- Early works to 1800. Spiritual life -- Early works to 1800. Christian biography -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-11 Apex CoVantage Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-06 Apex CoVantage Rekeyed and resubmitted 2002-07 Olivia Bottum Sampled and proofread 2002-07 Olivia Bottum Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion A FOUNTAIN OF Gardens WATERED by the Rivers of Divine Pleasure , And Springing up in all the Variety of Spiritual Plants ; Blown up by the Pure Breath into A PARADISE , Sending forth their Sweet Savours , and Strong Odours , for Soul-Refreshing . P. J. De Loutherbourg By JANE LEAD . Cantic . 4. 16. Awake , O North Wind , and come thou South , blow upon my Garden , that the Spices may flow out : let my Beloved come into his Garden , and eat his pleasant Fruits . Chap. 6. 2. My Beloved is gone down into his Garden to the Beds of Spices , to feed in the Gardens , and to gather Lillies . LONDON , Printed and Sold by J. Bradford , near Crowder's-Well , 1696. A Bundle of Revelations United , And to be Dispersed to such as are Impartial Seekers , and Unwearied Searchers into the Deep Things of GOD : Which are only Knowable to that Holy Spirit , that diggeth into the Rich Mines and Treasury of WISDOM : Of which the Author hereof was under a Powerful Driving for the Space of about Thirty Years ; keeping a Private Recollection to her self , as they did from Time to Time open , and come down as a Burning Shower ; not knowing whether they should have been made Publick in her Age , but thinking rather they might be kept as a Garden Enclosed , and as a Fountain Sealed . PRovidence having opened a Door unexpectedly , through the strong Instigation of an highly Worthy Person , truly enobled in the Spirit of his Mind , who having had a savour and Relish of some Foregoing Books that had been Printed , did make a generous offer , to have the Bank and Stock of what the Holy Unction had dropped in , brought forth into Manifestation ; for the Universal , Enlightening , Leading and Refreshing , for the Dove-Flocks belonging to the Great Shepherd , to whom such Pastures lie open to be freely fed upon ; I think my self obliged to Publish for these Ends , what can be recovered of the Process and Diary of my Life , since I have been under these Love-Visitations from the Spirit of my Lord. The Time being now accomplished , wherein the Hour-glass of the Spirit is a second time turned up , for the which there is a Call from the New Jerusalem World , that all Persons of every Quality , Rank and Degree , under what Denomination soever they be , throughout all Nations , Peoples , and Languages , do give eart and watch every Golden Sand that this Glass doth run , that nothing of it may run wast . For it is the Morning-Watch and Day-break of the Spirit , that is to spread forth its Light and Glory , whereby is to be enlightned the Dark Ignorant State of the World , who have sat in the Region of Traditional and Literal Knowledge , according to the Rational Wisdom of Man , which through the Innundation of the Spirit must all be drowned , and a New Earth prepared , wherein the Sowing of the Spirit is to be with one pure Golden Grain , that can admit of no mingling , of what is from Man ; for another Time is now at hand , wherein nothing but what is purely taught of God shall abide and stand . Therefore as one that hath obtained through Infinite Love , and large Grace , to be Baptized into this Glorious Manifestation of the Spirit , I do beseech and excite all to whom this Journal shall come , that they do well observe and take diligent notice of the Method and Way , which God took with me , in order to the bringing me forward to the Arrivement at the manifold . Degrees and Growths , which is here in a most simple and undress'd manner brought forth , without any Alteration ; but just as the Spirit was pleased to render it self in its own Cloathing . So in obedience to the Call of Wisdom , may the same Visitation of Immediate Divine Teaching , as a Day-star in your Hearts appear , which may your Souls greatly revive and chear . Now give me leave to tell you the Beginning of my Way that the Spirit first led me into . In the first place then , after some Years that I had lived in some good Degree of an Illuminated Knowledge , setting under the Visible Teachings of Men , that could give no further Light than that they had arrived from others , through all of which I traced as a wandring Spirit that could find no Rest : but something still I found within my self that did open to draw in from a more pure Air , then I could meet without me : Whereupon I introverted more into my own Inward Deep , where I did meet with that which I could not find elsewhere ; except it were with such as were brought under the same Dispensation , of whom a few Names were made known unto me . Wherefore I do give my own Experience , that I would have every one that desires to be Sealed with the Spirit of Wisdom and Revelation , not to take in any Fears , Jealousies or Prejudices , concerning the Emanations and Manuductions that the Holy Ghost will dispense forth , as any shall be found Lovers and Waiters thereupon . For I my self found all other Grounds and Pastures dry and barren , as a parched Desart ; until I came to this Fruitful Lebanon , where all Variety of sweet scented Flowers , did as another Eden flourish pleasantly . Which were known and enjoyed by giving up to the Teaching of the Holy Unction , which as the Waters of the Sanctuary , will never cease springing , till they become an Overwhelming River , which is the true Baptizing Water of Life . This you will find to be true , as you seriously apply your self to this Way and Method of God's Immediate Teaching : Which then you shall find to open in the Center of your own Soul. And this way manifesteth it self in a various Dispensation . Sometimes this is by Inspeaking from the Essential Word , which giveth its own certain Sound , as different Occasions do offer , upon a Soul 's waiting thereupon . For it would be a very deplorable Case , if Christ should leave his Flock , and seal up the Fountain of all Future Revelation , that is no necessary to be Renewed in every Age of Time. Therefore he brings us to lie at the Mouth of this bubling Well of his Spirit , for to drink in what is New and Fresh , which doth greatly delight the Soul ; that would otherwise be apt to faint and flag , before it come to the end of its Race . Wherefore he doth strow our Way , wit●… fragrant Flowers , all sweet and pleasant , and of many and beautiful Colours ; as you may observe when you read the Similitudes and Visions which are here Published ; God many times coming down to unfold himself in this Figurative and Parabolical . Yet more Essentially and Deeper , above and beyond all Figures and Representations , of which I shall give you some account as being under Command not to keep back , or shun to declare the whole Purport whereinto I have been carried ; for the universal Refreshment and Benefit of such who are as meaned Children from every other Breast , but that of their Eternal Mother , whence all Wisdom and Understanding doth stream forth Intellectually , which is the growing Nutriment , as it doth pass Radically into the Soul , as the Blood doth into the Veins . Now here is a Cessation of Sensible Images , for all is turned into an Intellectual Sight , Operation , and Sensation . From this Center of Light , though no visible Images are impressed or raised thereupon , yet here is the true Ground and Substance of all which are in an Interiour Figure portrayed in the Spirit of the Mind , and brought out no further , but do remain an Invisible Indea , just as it is with God himself , before he formeth out of the Essential Ground , Shapes and Figures of Things . So as these may conduce as much to the Informing and Enlightning , Renewing and Comforting , and even Essentializing of the Spirit into God , as any of the other ; nay , I know it to be the more Sure Ground , and Concenter of the Spirit : and if it should never know any of those other Figurative Visions ; yet keeping to the Center to drink in the pure Streams of Revelations , as they arise herefrom , it shall give them an Access into the Full Body and Center of the Trinity ; which swallows up all of Shadows and Pictures , and terminates into the very Essentiality of a God-Formation , into Substantial Powers acting in , and from the pure Essence of Spirit in Transnewed Nature . Thus Intellectual Vision , thus considered , is the very next Step to that Beatifical Vision , or Seeing of O●…d barely , without any other Medium , but the very express Personality of the Lord JESUS ; by being so consummated into the Essence of his Spirit and Light , as that whatever is knowable and obvious to Him , may also our Sight of Light be , both here in Time , and hereafter in Eternity . Which is an unknown Mystery : of which an account may be hereafter more fully given , as it shall be entred into . As to the Other Sort of Vision , that is no New Ministration . For it is of Old that God did thus often make out himself , as a more taking and plain Way , in raising Images distinct , for Teachableness unto us . And this proceeds from another Center than that of the Intellectual : it is more Deep . Some Persons may stand in this Center-Line naturally of Seeing , and Awakening a Formation out of this Center , according to the strong Impression of their Minds , by various Figures . If the Mind of such be Pure , and ardently run into Heavenly Objects , it will raise Appearances suitably : and there will be an Awakening , and Drawing out of various Speculations of Beauty and Glory , as may forespeak what is to be accomplished , in a Particular way . This Way of God's Manifestation , hath been frequent in Former , and in This Present Time : But these are Props for the Weak , that they may not faint in their Way up to God's Mountain of more Perfect and Naked Vision . Now of this kind of Vision I have been much visited withal : but I press to get beyond it . Here is no Stay : the Ground from whence these open is too Shallow . I am driven now to descend Deeper , where the Spirit even level may be with its own . Eternal Essentiality ; that Power therefrom it may have , to Make and Form whatever it will ; in , and from Substance that is Original . Then as there is of Divine Vision , that opens from the Holy and Heavenly Mind , which draweth in these Presentations ; so there is another Sort of Vision that is from the Starry Influence , and Working Power of the Elements , that in conjunction are with the Common Spirit and Mind of a Person . And though there be not any Eminent Work of Regeneration , yet there may be Vision : as Balaam was , and others , had that Gift , and yet were not Renewed in their Spirits , or brought nigh to God thereby . Such notwithstanding may have Power to raise many Images that may foretell and signifie what is to come to pass . For there is a Starry Magia , that some may have a Natural Property to open in themselves : and it doth sometimes awaken into Manifestation in the deep of Sleep , and giveth Warning of Evil that is to come , and Shews of Good ; as relating to the present Manifestation of Time. And this may be , and is , a Common Gift . But where it is in a Sanctified Vessel , it is far otherwise illustrated then in those who nothing of that can give proof of . So now hence we see the different Nature of Vision , and of Prophetical Intelligence therefrom , that we may watch to every Center opening . For the Serpent's Subtilty stands ready to mingle , where ever he can enter in . For he is a great Magical Prince , and the outward Planets are 〈◊〉 his Operators in the Constitution of the meer Natural Man. Now of all these , the most Safe is the Intellectual and Divine Vision , that openeth from the more profound Center-Deep : but yet no●… so as that we are to stick here even in this . For there is a Center Deeper still , where the Deity unmasked is of all Figures and Images , known and seen in his own Simplified Being . And when in Spirit caught up here , we see all the various Wonders , brought forth in the very Life . Essen-tial Property , as wrought out of God immediately , and in their Living Figures , as the innumerable Hosts , which do replenish the Heaven of God's Habitation : which is the purest and most infallible Vision , that our Spirits may Eternally Concenter in , with all the delightful Satisfaction , that the very Angels before the Throne of God's Majesty do enjoy . So we may this know as often as from all Bodily Sense we can get away . For this kind of Vision highly different is from that which we call Divine , or Intellectual ; because it doth all over sublime the Spirit , Soul , and Body , during the time that the Munition-Flame of the Holy One doth as a Pavilion all over spread , and keepeth all of Sense at the Foot of the Mount , while Spirit entreth into the Tabernacle-Glory of the Holy Trinity . This sort of Vision the Beloved John was in , when being wholly caught up in the Spirit , he saw all the Variety of the Lord's Kingdom , and 〈◊〉 expresse Personality . Since which we have not known any in late Ages that have been in the like Transportation in Spirit , and yet alive in the Body , to declare of what was seen and heard after such a Wonderful Way as he had . But the Author must ( to the Honour of God ) own , that something , not unlike to this , hath been to her manisested . Such Grace and Love Our JESUS doth again afford , and bringeth himself into our Knowledge , by this Way of the Spirit clear and free ; that we may know him that is True , and receive by this Highest Vision-Ministration , the full extent of his Will and Mind : that is , that we may both see , and hear , as if we were out of the Body of Corporeity , while yet in the Body ; as Supersensualized to know , and behold purely , through the Organical Properties of the Spirit , according as every Objection in Heavenly Places in their Order do move in reference to our Cohabitation within those Circulations through the Spiritual Body . Thus have I brought forth out of the deepest Deep , what the present Measure of my Knowledge and Experience is , in this Mystical Dispensation . Which hereby is as the New and best of Wine that hath been reserved for this Last Time. Whereby it may be understood , that Christ has not forgotten to make good his Promise , to renew the Spring of his Spirit , by a continued Succession of it . And as we see and hear the Fruitfulness of it doth more generally abound , and find entertainment in the World , by a New Generation of Apostolical Spirits , so doth it presage a New Kingdom and State is near approaching . Which is Argument enough to provoke all that would be Subjects of this Kingdom , which the Lamb has only Right unto , to be preparing and making Ready , as the First Fruits , that they may be Qualified to make up this New Jerusalem-Bride . Therefore as my Fellow Denizens of this City , which is from Above , where-ever ye are hidden , whether as Exiles , or Captives scattered to and fro , I beseech you let your Inward Ear he attentive , keeping Watch and Ward in great Calmness and Stillness of Mind . Then may ye bear the Love-Calls , passing through that Horn which is filled with pure Oil , that will gather and draw you into the High , Celestial , and Spiritual Pasture , and Fold ; where our goodly Tents may be Pitched , and of which we may go in and out , to that rich Sharon , which springs and flowers round about our Kingly Shepherd ; that so as his Sheep and Lambs we may be gently led from Fountain to Fountain , and drink and feed together , in the same Harmony and Unity ; as do the Saints in the Upper Fold , so we in this Lower . I shall now wind up all with a Caut●…n to two Ranks : the First shall be to the Unlearned and Ignorant in this Method and Way of the Spirit 's Manifestation . Which is , that they do forbear Rash and Censorious Judgment upon those Things that are at present above their Reach . For as they desire not to be prevented and bereaved of the Great Benefit of Divine Inspiration , and the Assistances of the Holy Ghost , my Advertisement to such is , that they become Simple and Child-like , and adventure upon the Conduct and Manifestations of the Holy Spirit , then will they find another manner of fruitful Life will in them spring , and no reason shall they have to repent for Acquiescing to the Divine Will herein . The Second Caution shall be to that sort , which are already Initiated into this our Mystick and Supersensual Wisdom , that may have with me run deep into the Ocean of what is Mysterious and Wonderful for Knowledge . First I must caution you , with my self , to keep very Low , entring into a Self-Annihilation , so as a Nothing to be , with reference to the Creaturely Being , that the All-Deifick Unction may arise as an overflowing Tide : and never to think we have obtained by all that we have yet reached to , what yet remains of those Immense Treasures , which are yet further to be Revealed . For there is still a growing Tree of Life , that reneweth all Variety of Wisdom ; as you will in part find by this Present , as well as by some Foregoing Books by me Published . Thus having given you a true Narrative of the Several Removes and Risings , from one Degree to another , from Depths to Heights , and from Heights again to Depths ; out of which hath been Brought forth very Marvellous and Wonderful Secrets : which it was the pleasure of the Fountain of Spirits to distribute and communicate ; being such Mysterious Things as haply may be rarely found elsewhere ; which hath often me astonished , that such Unusual and Strange a Method the Spirit should take with me , opening such things . But it hath been given me to know , upon a Diligent Inquiry , that there is an Age coming on , the like to which hath not yet been , to whom these Prophesies and Revelations do belong . So that though the Day of my Life is far spent , so that I may not see the full Harvest , of what is by the Spirit sown here , to be reaped ; yet assured I am that all is reserved for a Glorious Time , wherein shall arise a New Generation , that clothed upon will be with such a Mantle , as is interwoven with Light , Wisdom , Knowledge and Flaming Power . Among which there may be some that I may bear the Memorial of a Mother to as well Natural as Supernatural ; that may possibly succeed in the same Spirit , which I shall pray may be as Wisdom's Key , to go on to open in them the Golden Remains , which are yet to be brought forth , for the promulgation of the Priestly and Prophetical Kingdom , upon the Earth . So now I shall conclude , requesting you as you shall draw in any Light , or feel any Refreshment herefrom , that you would join with me in Acclamations and Praises to the Antient of Days , who hath put into the Hands of a Good-willer to these Divine Mysteries , to bring forth into the Publick , what might otherwise have been left in Oblivion and Secresie . And it is my pecu●… Request , which I this place leave , that the N●…ons may bless , and pray for such an Instrument , that hath given a Proof of so Universal a Love to All. So that the Fulness of all Blessings and Showers from the Heavenly Powers , may 〈◊〉 upon the Impartial and Single-hearted . Readers and Good-willers hereof , shall be the constant Invocation and Prayer of her , who while living in the Body shall never cease to serve all her Fellow-Members , in the Gift of God , Universally . J. Lead . THE EDITOR TO THE READER . THERE having been a Promise made in the Preface to the Ark of Faith , that the Diary of this Author should follow , the First Volume of the same is now accordingly Published for an Universal Good. For ●…he Author , or the Instrument rather ●…ade use of by the Divine Wisdom , is known to be of so Universal a Spirit ; ●…hat nothing less hereby can be designed . And howsoever , what is herein De●…ivered , as well as the Manner of the De●…ivery it self , may come to be opposed , either on this hand , or on that ; I think I can say , that I am more than Morally Assured , That the All-wise God hath hereby Ends to bring about , which the most Acute and Vulturous Eye of the Greatest Rationalist shall never be able to dive into : and that all will serve but to a Fuller Breaking out of the Truth , and the Divine Light ; that True Light , which Enlightens every one that comes into the World , so far as it is not Resisted , and according to the Degree of Purity in the Vessel , for the Reception and Reflexion of its Rays . This is an Age that thinks it self to excel all that have ever went before it , in the Discovery and Improvement of Truths : and it cannot be denied , but that of these late years Mechanical Knowledge hath been brought up to a very great Height , which hath had both its Good and Bad Effects in the World. But notwithstanding all the Fancied or Real Light , in matters either Physical or Theological ; which the Present Age doth so much boast of ; it may perhaps not unfitly enough be said of those of that make the chiefest Cry , that the Veil is still before their Eyes . And let these Imagin what they please , and Pride themselves in the Penetration of their Sight , they must all sooner or later be convinced , that it will be impossible , without the Immediate Hand of Christ , to rend away the Veil : or to penetrate through it into the Sanctuary of God , or of Nature ; without the Great High Priest , bearing the Oracle of Truth upon his Breast , do make a way for them to enter in : and do both open their Eyes and Ears , that seeing , they may see ; and hearing , they may hear , whatever is written by his Finger , or spoken by his Mouth . Let not the Blind think they see , or the Deaf believe they hear : but especially let both take heed not to be Offended at those Little ones ( as the Jews were of old ) whose Eyes , or Ears have been Opened by the Word and Power of JESUS . And that there may be some Such even in This Day , wherein Materialism and Sadducism do certainly no less , ( if not much more ) eminently , than in the First Day of Christs Appearance in a low Corporeal Form , Reign and Triumph ; will not seem perhaps so very strange , or incredible , as to many it may at first appear to be , when what is Now here Published , as well as what hath been already Publ●…shed of this Nature through the same Hand , shall come to be Thoroughly examin'd , and scan'd into , by any Impartial Inquirer . Yet indeed such are justly to be esteemed worthy of all Commendation , that shall not from any evil Propension , but purely from an Holy Jealousie for the Honour of God , and out of a true Tenderness and Veneration for the Sacred Scriptures ( which undoubtedly do contain his Revealed Will to Man , ) withhold giving their Assent hereto ; if they yet Oppose not , what they may not at present comprehend . Who , if they do indeed take heed to that most sure Word of Prophesy , and do suspend any Positive Determination in this Matter , while they have no other but this Light , as of a Candle or Torch , shining in a Dark Place , are in a good disposition to receive whatever further Manifestations of himself the most wise God may please to communicate : And will be then fully satisfied , when the Day shall dawn , and the Day-star arise in their own Hearts . Which it will not fail to do , according as they shall be found true to what they have already received , and believing in the Promises that are therein given for their sakes , from Him who is the Faithful Witness , and that is the same Now as he was Yesterday , in the days of the Patriarchs , the Prophets , and the Apostles ; and will be the same for ever , the Yea and the Amen . For in all Ages of the World God hath had some special Friends , though perhaps hidden for the most part from the World , because they were not of it : with whom in a more Familiar and Intimate manner he hath chosen to converse , and manifest himself . In all Ages God hath been known to be the God of the Prophets : and for his Honour some have been consident to say , That he never did any Great Thing in the Economy of his Church , or in the Kingdoms of the Earth in order thereto , but that he hath always before revealed his Secret unto his Serv●…nts the Prophets : and given express Manduductions , and Rules , for the Effecting of every such Work ; as particularly in the days of Moses , of of the Tabernacle with all its Vessels ; in those of Solomon , of the Temple ; in those of Ezra , of the restitution of That , and of the Law ; and in those of the Apostles , of the Foundation of the Spiritual Kingdom of Christ : which is now in the Fulness of Time about to be re-revealed , at His Second expected Coming , in the Power and Glory of the Father , to Judge both the Quick and the Dead , according to everlasting Righteousness and Equity , and to put down all Enemies under his Feet ; that so he may not only for a Thousand Years , which are to him but as One Day , but for Ever sit upon his Holy Hill of Sion , governing all Worlds with a Scepter of Holiness , as the LORD of LORDS , and KING of KINGS . Wherefore the Spirit of the Lord , which hath more , or less , in all Ages thus moved ( as in a particular Treatise on this Subject shortly to be Published is at large Proved ) upon the face of the meek and deep silent Waters , in the Souls of such , as have been first made clean through the Washing of the Word ; will certainly not fail to move upon them in this Last Age , in order to a New and Glorious Creation of New Heavens and a New Earth . And the Inspiration of the Almighty , which giveth man Understanding , may with some reason be hoped not to have been quite Exhausted in the former Ages , but that he will appear even unto Us , as he did appear unto Them ; opening Variously the Springs of all Spiritual , and even Natural Knowledge : and will thereby renew also those Noble Works , and Deeds of Royal Power , that he did in the days of our Fathers , the Holy Prophets and Apostles ; and in the Old time before them , even in the beginning of the Creation of God : Before Man had corrupted his way ; or had alienated himself from the Image of the Everlasting Light , and the Unspotted Mirror of the Power of God. While not having cut himself off from the pure Streams , flowing from the Glory of the Almighty , he might , as His Representative , Oversee , and Govern all the Creatures of this Globe , whether in the Earth , or in the Water under the Earth , or in the Air above it ; by virtue of that Soveraign Charter committed to him , Gen. 1. 28. Which Charter having been forfeited , the Divine Character expunged , the Seals broken , all the Ensigns of Royalty defaced , the Virgin Image deflowred , and the Angelical Life and Might exchanged for that contemptible weak Form , which we now wear , that is subject to the curse of Mortality and Sin ; It is again renewed to us , much more strongly than at first , through the Pure Humanity of Christ , which is exalted above all the Principalities and Powers in the Heavenly Places ; the express Character of the Father afresh imprinted , as in the very Forehead ; a new and everlasting Commission established , to go forth and act in the Tri-un Name of Father , Son , and Holy Ghost , which is sealed with the Heart of Jesus ; All the Royal Ensigns are redelivered , the Crown of Immortality , the Scepter of Righteousness , and the Love Imperial Standard of JEHOVAH ; the Violated Image is restored , the Image of the Beast ground to Powder , and his Number perfectly raced . So that the Bestial and Antichristian Kingdom being hereby brought to an end , a new Aera of the Kingdom of Christ doth there upon Commence ; first in particular Souls , then in the whole Family of the First-born , after that in the Great Assembly of the After-born , and so on till the whole Mass be Leavened and Transmuted by the Ferment of the Divine Nature , passing through the Glorified Body of Jesus , that is able to subdue every thing unto it self . This verily is that Kingdom , which is so much talked of , and so little every where understood , but less still pressed after : which is in this Book , and in that also of the Revelation of Revelations ( Published now ten years Ago , ) so Essentially and Fundamentally declared ; as nothing Higher , nothing Deeper can upon this Subject be ever laid down , whether in Time , or in Eternity . And because Solomon , ( whose Reign was as a faint Sketch or Type , of the Glorious Reign of the true Jedidiah , or Beloved of the Lord ) built himself a Royal Palace in Lebanon , which was a fruitful and a well-watered Soil , and most beautiful for its scituation , where he made Gardens and Orchards , planting in them Trees of all the variety of most excellent Fruits , also Cedars and Fir-Trees for Building ; with great Water-works , Pools of Water , and Fountains ; with a fair Tower also looking toward Damascus ; and with a Vineyard of Red-wine , where he entertained his Shulamite Queen , and her Honourable Women : Therefore is the Palace , or Mansion-house of the Great KING , the true Solomon , or Prince of Peace , here Parabolically represented to be raised up as in a New Lebanon , whereinto the Tabernacle of the Eternal Wisdom , coming down from God out of Heaven , with all its Furniture , is brought : and the Children of the Lamb's Bride are figured out to grow up by the sides of this House , as the Branches of a fruitful Vine , or as so many several Lillies , from one Stock , or Olive-Plants from one Root ; according to the manifold proportion and diversity of the Divine Seed cast into the Ground of Nature , by the Great Seedsman . Whence the expected Kingdom of the Messiah in Restored Nature , which is called the Kingdom of God , and the Kingdom of Heaven , is according to the Spirits Mystical Dialect , compared to a Vineyard , to an Olive-yard , to a Garden of Lillies , and to a Corn-field : and is expressed by the various figurations of a New Eden ; of a New Canaan ; of New Heavens and New Earth ; of Fountains , and Trees , and Plants of all sorts ; of Canals , Aqueducts , and Rivers of Pleasure ; of Tents , Palaces , and Temples ; of a Mountain , of a Rock , and of a City ; of Sion , Lebanon , and the Hills of Spices ; of new found Countries descended out of the Heavens , or by the Creating Word in the Divine Magia made to appear , as a new Sharon , and a new Havilah , and a Beulah ; of Jerusalem , of Bethel , and of the Southland of Etèrnity ; of the Pleasures and Grandeur of a Rich , Powerful , and Wise Prince , such as Solomon , and of all the Badges of Royalty , and Scenes of Magnifi●…t Glory , that do , as in a shadow , precede , attend , or follow the Marriage and Reception of a Royal Bride . But this Heavenly Kingdom , this Marriage-supper of the KING , this Inauguration and Coronation of the Lamb , and of his Bride , to the Kingdoms of the Earth , and to the lost Dominion and Soveraignty over the whole Six days Work , is not to be expected but after very great and mighty Preparations ; many forerunning Signs of the Son of Man coming to us in his Fathers Glory , and the Six Ascending Steps to the Throne of the Great Solomon . All which are most difficult to pass ; so that few , if any , have been able in many Centuries to hold out to the last Degree , or Ascension-step to this Throne . But they have fell short of the PHILADELPHIAN Crown , and of the high Prerogatives thereof , viz. the being made Pillars , and Principal Supporters , in the Descending Temple of the Most High God ; the bearing the Name of JEHOVAH , by an Essential communication of the Properties , Powers , and Dignities of their Eternal Father , opened to such in JESUS , and by a most Real , Intimate , and Vital Penetration of that most glorious wonderful Name , burning in the Bush of their Humanity , and putting forth it self in Imperial Acts and Deeds ; Their bearing the Name of the New Jerusalem-Mother that Free-woman which is above , and demonstrating livelily its Inscription , by an utter defacing of that of the Mother of Babylon , and of the Beast upon which she rides ; and by a Majestick environing Brightness as of the Sun , a subduing the Moon , with all that is sublunary and mutable , under their Feet , and a wearing upon their Heads a Crown of Twelve Stars , wherein so many Royal Pre-eminences and Ghostly Powers are contained ; The bearing the Names of the Foundations of this City , the Names of the Tribes of Israel , and the Names of the Apostles of the Lamb ; and the bearing lastly the New Name of Jesus , that ●…o Man knoweth but he himself , who with his own Finger hath written it on their Vestures , and on their Thighs , that so in all things they may be made like unto him their Head-Life , by the all-powerful working of His Spirit , with which they are sealed . There are but few found , who have so much as an Ear to hear what the Spirit saith to this Church of Philadelphia , the First-fruits of the Lamb : or even but to receive the Promises of the Holy and True One , who is now at this instant with the Key of DAVID , Opening gradually this blessed state in a few chosen Names ; so that none shall ever shut it more . And he is shutting up in such the Dark Abyss , and wrathful depraved Nature ; so that it can never be again Opened . But still fewer are they , who have not only an Ear to hear , but also an Heart and Hands to Act whatever the Spirit saith : and who dare to adventure on , to the laying hold of such a weighty Crown , as is that of the First-born . And even of those that do so adventure forward for this most High Prize , some do stop having attained to the First Degree , others rest in the Second , and others in the Third , as thinking that they are already got to the Sixth , and so want nothing but to be taken presently to sit with their Lord in his Throne . Some are willing at the end even of the first days work of Regeneration , or Spiritual Creation , to enter into their Sabbath : and without having passed the Works of the other Five Days , to sit contented with the first productions of Divine Light upon the Soul. Some who have beheld one , or two , or perhaps three Signs of the coming of the Son of Man , have not had patience longer to wait for all the Signs : but have thence peremptorily concluded , ●…hat he was come to them , and that his Kingdom was in them , before a Redemption has been wrought out from the lap●… Nature ; or before the very Head of the Serpent has been bruised in them , and slain by the Virgin Seed of the Wisdom of God , in the meek Second Holy Principle of Light and Love : which by the Inspired Penmen of Old , is expressed by that most soft , and yet most victorious Name JAH . Hallelu-JAH . For the prevention therefore of all such Miscarriages , and for the undeceiving of those who think it a light thing to be a King's Son , or a King's Daughter , it hath seemed good to the Most Wise God and Father of our Spirits to raise up , according to the necessity of this present day , an Instrument by him fitted , through many Fires and Waters , and through all manner of Temptations , both in the Heighths above , and in the Depths beneath , and immediately instructed at Wisdoms Oracle , for so great a Work , as the education of the King's Children , and the leading them up step by step to their Fathers Throne , that they may be Kings and Priests upon the Earth unto God , and unto the Lamb for ever ; and may from the Righteous Virgin Earth spring up as Plants of mighty Renown in a well-watered Paradise , and as Olive-branches , continually empty the Golden Oyl out of themselves , and drop their fatness , for maintenance of a Perpetual Light in the Sanctuary , that was before darkned . This will easily be seen to be the Drift of these Writings , by any one that is but a little skilled in their Dialect . And it is no contemptible Providence of the All-seeing Eye of Et●…rnity , that this Book , after having laid so many years as in the dust , should now come to be brought forth into the Light , in such a Critical Juncture of Time , and in this very Year , which is full of great Expectations on this hand , and on that . To which nothing is given me in Particular to say , but only this Word of Caution to the greedy Expectants and Waiter , for some Outward visible Revolution in Church or State : Let such be Sober in their Hopes , and take good heed to themselves of their Observations , or Calculations : and let them not lay too great a ●…ess upon any external Deliv●…ance how great soever , or upon the Rise or ●…ll of any Earthly Monarch , Potent●… , 〈◊〉 State : neither let them seek for the Kingdom of Christ in their own Will , nor according to certain preconceived Notion ●…d Images , nor binding it down to any Sect or Party in the ( so called ) Christian World : for they shall find i●… no where but in the Triumphant Resignat on of Jesus Christ. When therefore they shall be certain that they have drunk of the 〈◊〉 ●…me Cup which he did drink , that they 〈◊〉 passed through the strait and wrestling Gate of Death , that they are entirely passed from all their Own , into the Liberty of the Divine Will , and have broken down every Image and Boundary , that Man , as Man , hath set up ; then let them know that the Kingdom of Christ is near to them , and upon its very breaking forth in much Glory , Majesty , and Power . And when they themselves are thus got without the Walls of the Great City , Babylon ; then , and 〈◊〉 before , let them expect the Descent of the New Jerusalem out of Heaven . For most assuredly , to none but Virgin Souls ; to the true Nazarites , that for the Hope of Israel do wait in the Inward Temple Day and Night , with their Lamp-spirits ever burning , that so they may be ready to go forth at their Bridegroom's Call to meet him ; to the Lillies of the Vall●…y , who , though they neither Reap or Spin for themselves , are yet arrayed more gloriously than Solomon , in the Immaculate Robe of the Lord their righteousness ; yea to none but the Undefiled Doves , that are in him made all beautiful and fair , and that having washed themselves seven times in the Pool of his Blood , are thereby set apart , and redeemed from the Earth , to be His Companions ; will this Beloved City come down . Of the Truth of which every one must necessarily be convinced , that doth but consider seriously the Process that this Author hath been Led in , according as the same from these ensuing Memoirs may be gathered , in order to the drawing down the Powers of the Heavenly Worlds , and the unsealing the Fountain of the Holy Ghost , and the Book of the Refurrection . Neither can this Jerusalem Glory be dis●…erned by any others , or after any other method than is herein laid down from the Opener of that Principle , let them look never so long about , crying , Lo here in the East ! or , Lo there , in the West . For this High Promotion of Wisdom's Children cometh neither from the East , nor from the West ; neither out of the North , ( as some some are gazing after it at present , ) nor yet from the South . But the Lord cometh from TEMAN , where the glorious Virgin Principle is Unlocked ; whence the warm , holy , Supernal South-wind doth blow upon the Gardens of Lebanon , and cause the Spices to flow out ; whither the Patriarch Abra●…am always directed his Travels ; and where Jacob saw the Ladder of Heaven , and the Gate thereof . The Key of which Gate is there presented by the Hand of Divine Wisdom to all her Children , to whom she crieth aloud , standing at the entry of the Celestial City , and proclaimeth the Joyful JUBILEE ; inviting them to return Now from their Captivity , and Presently to come forth from the Tottering Babel , which is founded upon the Sands , and to enter with her Key into this City , which hath Foundations . For this She standeth in the top of the Heavenly Places , and putteth forth her Voice to them at the coming in at the Doors : for this She meeteth them in every Path , layeth hold on them that , having tried them with her Laws , they may enter in Hereby , and feast at the Table which she hath furnished for them . But , alas ! I see , that the most even of those that have been enroll'd under Her Discipline , will be not a little afraid to lay hold on this Key of the Kingdom , when it is reached out to them : and will shrink from it , beholding how large it is , and that it is made full of all Solid Gold ; even as this very Author did at its first Presentment , as thinking it impossible for any ever to bear the Weight of it . Besides this , there is a Mercurial Serpent which twineth himself about it , whose Life can be destroyed no otherwise but by the Royal Antidote of the Unicorns Horn. Let not any therefore think it a Light thing , or easily Attainable , to bear the Key of the Government on their Shoulders . But let them examin thoroughly t●…e several Progresses and Steps of this Author , in order to its Attainment ; that are Recorded for the space of about Six Years , in This present Volume . Of which it must be confessed that much has bcen Lost ; so that the Links of Wisdom's Chain may often seem to be broken . But as the greatest Architect , Statuary , and Painter of these Last Ages , is said to have become so Excellent , meerly by his Observations drawn from a most Imperfect Maimed Statue , or Bust , being the Work of a most Exquisite and Masterly Hand : so it is not at all to be despaired , but that there may be found also in This Day some of Rare and Excellent Abilities of Spirit , who , notwithstanding any Imperfections or Maimings of this Spiritual Register , or any Defects in its Exterior Habit of Languge or Style , may by the assistance of their Supream Tutor ' draw forth , even from the Disjointed Parts of This Work , such an excellency of Knowledge and Skill in all True Learning and Solid Wisdom ; that they may be found ten times better , and more Skilful , than all the Magicians , and Men of Fa●… that are in the Universities throughou●… 〈◊〉 Europe . For when Wisdom's Key is obtained , and her Book unsealed in any , according to the Process here described ; then may all the Depths of Philosophy , as well as of Divinity , and all the Hidden Treasury of Wisdom ; in All Worthy Arts and Sciences , be successively broken up . And thus , as from one Foot of the Rhodian Coloss , ( which is to This Day preserved ) every one that is but skilled in the Proportions of the Human Body , can exactly Calculate what the Whole should be , and Know thence how to frame one accordingly : so every one to whom God has given some good degree of Understanding in the Symmetry and Proportions of the Spiritual Body , will notwithstanding any Intervening Breaches , or Abrupt Transitions , be able hence to Frame some suitable Idea of the whole Design and Oeconomy of God , in the Manifestation of his Kingdom to Separated and Virginiz'd Souls . Now the Manifestation of this Divine Kingdom is Various in Several Persons , and in the same Person at several Times . Whence this Variety in the Descent of the Heavenly and Ghostly Powers , ( whether in this Principle or in another ) and of the Joys of the World to come , is here not unfitly Symboliz'd out by a Garden , or Paradise ; as it was by the King thereof himself in his truly Gracious Answer to the Penitent Thief . And yet more Expressively is this Flourishing State of the Lamb's Elect Bride Cipher'd to us by a Fountain of Gardens , or Paradises , planted with all Trees of Frankincense , Myrrh , and Alloes , and with all the chief Spices ; out of which the Royal Ointment is prepared for the Consecration of such Priestly Kings , as are to Reign upon the Earth in the Lamb's Nature , and Name . Which shall make all the Wild Beasts of the Forest to fly into Dens and Lurking Holes , and every Venemous Creature to hide it self from the Great Attick Iomin , in his Representatives , and from the Fiery Stream issuing out of his Mouth ; by which the Spirit of Antichrist , that Huge Leviathan , shall be utterly Destroyed . So will the Kingdom of Christ manifest it self , by a Gradual , but Total , overthrow of that of Him , who has Usurped all the Kingdoms of the Earth ; until all that which he has caused to be as a Wilderness by the Blast of his Poisonous Breath , be again Renewed , and made to be as the Garden of God , filled with Wells of Living Water , and Streams from the Upper Lebanon : A Garden giving forth all the Variety of Flowers and Fruits of Life , according to the Seasons , and according to every ones Essential Ground , and Internal Soil : a Garden in which there is not any mixt Tree , existing from the Root of the outward Elements , containing Good and Evil , Truth and Falshood , Light and Darkness ; but all whose Trees are Trees of Life , all whose Plants are Plants of Righteousness , all perfectly Good and True , All-beautiful and Lustrous . How various the Manifestation of this Lebanon-Kingdom will be , no Pen can describe , no Tongue can express . That is Various indeed : but the Manifester all the while is but One ; and the Essential Word of God , which is the Worker of all these things , is most Uniform . The Manuductions , Illuminations , and Inspirations are very different , but still there is but one Way , one Light , and one Spirit ; one Lord , and one God and Father of our Lord Jesus Christ , and of us all ; who in these last Days is about to appear yet more fully to us by his Son , setting him Openly upon his Holy Hill. Thus he who is the Abyssal Unity of all Beings , clotheth himself as with several Names , r●… forth in several Powers , weareth on his Head several Crowns , and glanceth from his Eyes several Lights . And yet there is but One Crown , One Power , and One Name , as there is but One Light ; which diffuseth it self in all the variety of Colours . Which Unity and Variety of Light is well to be heeded in the Reading of this Book , and of all other Spiritual Treatises whatever , of what Rank or Degree soever they be . For God sometimes appears in the Darkness , and yet in that Darkness there is Light : again he appears in the Light , and yet Darkness may be mixed with this Light , till the Perfect Day do spring from on High. Thus he appears to some at a distance , as in a great and strong Wind ; to others in an Earthquake : in both which Formes he eminently manifested himself through some , about the Beginning of the Last Century . Then after this , approaching still nearer , he apppears to a third sort in the Fire : as at this very Day he powerfully doth to some , that are known to Wisdom's Disciplehood . And lastly he demonstrates his Presence to some , as to this his Chosen Vessel , in a still small Voice , and in a sweet , gentle , lambent Flame . Sometimes God manifests himself to the Eye or Ear of the Receptive Heart , according to the several Properties , Operations , and Influxes of this or that Name , which he puts on ; of this or that Attribute , which he communicates ; of this or that Sphere , in which the Living Wheels of the Creatures before the Throne of God do move . Thus was he manifested to the Unregenerate Spirit of Balaam , according to the eficacy of the Name Shaddai ; who saw the Vision of him in this Similitude or Vesture , falling into a Trance : And this is the lowest sort of True Divine Prophesie . Then was he Manifested unto Abraham , unto Isaac , and unto Jacob by the Name of El-Shaddai : which is a much higher Degree than the former ; as that whereby is expressed , not only the Paternal Property in the Absolute Soveraignty of his Will , but also the Meek Love-Principle co-joined with it in a Federal Rite . After this he was manifested under the Law , at sundry Times , and in divers Manners , by the Most Essential , and Great Name of the Covenant , Jehovah ; but still according to the variety of the Vessel , and its fitness to receive the Emanations thereof , either in a High or Low Degree . Then lastly he was made known , under the Gospel , to the Apostles , to the Evangelists , to the Prophets , and to other Ranks mentioned in the Apostolical Epistles by the Name of Jesus : which Name doth Unseal , and Open that of Jehovah ; whence the Miraculous Powers did so abound in the Early Days of the Church , while there was Faith in this Name . But still it is the same One , Holy and True God that revealed himself both to the Vile Son of Beor , and to the most Heroick Father of the Faithful ; though not by the same Name . And he is nevertheless One , and having Appeared after Manner , and in that Name , to the Pro●…hets of Old , and then speaking after another Manner , and by another Name ●…n their Successors the Prophets . Neither would he be the less so , should he even speak to us , after another Manner than he hath yet spoken either to the Prophets , or to the Apostles : or should he make himself known to us by a Name , whereby he was not known to them . He is still the same , let the Vessel be never so Different : and is equally to be Adored and Believed , whether he takes up an Honourable or Dishonourable Vessel , Learned or Ignorant , Noble or Plebeian ; whether the Instrument be a Priest or Levite , Israelite or Proselite , Male or Female , Young or Old. Some has he called from the Plow , others from gathering of Sycamore Trees , and others from their Drag-Nets ; whom he has set over the Nations and over the Kingdoms , to Root out and to Plant , to Throw down and to Build up , by the mighty Power of his Spirit according to its various Operation , and Manifestation . It matters not what the Subject is , into which the Divine Influences are receiv'd , and through which they pass : even though it should be an Heathen , as in the Case of Jethro ; or a Brute Beast , as in that of Balaam . The Gradation nevertheless of these Influences may be computed according to the Scituation , and according to the Proximity and Remoteness of the Subject which is to receive them , from the Source , or Center of Divine Light , and according to the several Channels and Ducts that they must first pass through , before they are therein received . But the All-wise God is never wanting in the Preparation of such Vessels , as may be suitable for the Reception of such Degrees of his Light , as he designs to Communicate . And this Beautiful Variety is in the Writings of the Old Testament , and also in those of the New most Remarkable . For it is one Degree of Inspiration that Moses had , and another that Is●…iah had , and third that Daniel had . Neither is the Inspiration of the Writer of the Chronicles the same with either of these Three : And yet both the one and the other are all from the True Inspiring Breath of God. The Like may also be observed in the New Testament . But to Treat of this would require a large Discourse . What has been here already said , will suffice for the Wise in Heart ; that they may understand the Voice of the Lord their Bridegroom , when he shall call to them , in the Cool of the Day , and present himself walking in the Garden ; that they may not seek to hide themselves from him , but may walk therein leaning upon his Breast , and refresh themselves with its Flowers and Fruits , that do there present themselves to be Plucked . As for the Removal of that Great Milstone , which is thrown in the way , That God hath ceased to Reveal himself to Man since the Days of the Apostles , and that all Pretensions to the same are but Illusions , and at best but the Dreams and Fancies of a Natural Enthusiasm ; I am not very sollicitous , as well knowing that the same God , who hath already appeared in a most Wonderful Manner to give his Testimony to Souls concerning what hath been hitherto Published from the same Spirit and Instrument , will not be wanting Now to give his Seal lo This , or to what Hereafter may come to be Published : and even in a more ample and fuller manner to Vindicate his Honour , than he hath been yet known to have done since the Primitive Days of Faith. But howsoever the Wisdom of God may , with respect to these Particular Writings , shew it self at present , this Milstone must shortly be cast into the Sea. Otherwise the Kingdom of God , which we daily ought to pray for , can never come : And it is little better but a Mockery of his Name to sollicite him for the Calling of the Jews , and the Fulness of the Gentiles , and for Unity , Peace , and Concord to all Nations ; till this Beam be removed from before the Eye of our Spirits . For which End there hath been some while since a Treatise writ , to Prove not only the Possibility , and the Expediency , but even the Absolute Necessity of Divine Revelation , both Private and Publick ; as in the Ancient Times , so no less in the Present Time , toward the Restitution and Winding up of All Things : Which the Author of it undertakes to evince from plain and evident Principles , not disputed by the very Deists ; and having done with them , to Clear up many Passages throughout the Prophets , and throughout the whole New Testament , which are impossible , as he holds , to be Accounted for by any other Principles . But how Successful such a New and Surprizing Attempt may be , is entirely submitted to the Disposal of the Infinitely Wise God , when he shall order it to come forth , for his Honour alone , and for no other Aim whatever . And unless he gives this Order , and by his Blessed Spirit do Accompany it , let it never see the Day : And whatever disagreeable to his Glory , or Inconsistent with his Truth , may have at any time been sent abroad of such a Nature , let it moulder away in Perpetual Obscurity : and let it not be remembred by Him , when he maketh Inquisition , or even known among Men. But whatever is consistent with his Eternal Truth , and makes for his Glory upon the Earth in this Latter Day , let that break forth with mighty and irre●…istible Power , to the Confusion of all Flesh. Wherefore I do bow my Knees continually before the God of my Fathers ; that he would give me who Wri●…e , and Thee who Readest This , Wisdom that si●…eth by his Throne : and reject us not from among his Children , the Children of his Kingdom , and of his Right Hand ; but ●…eal us , against the Great Day of Temptation , which is coming upon the Face of the whole Earth , with the Spirit of Truth , the Spirit of Jehovah , the Spirit of Wisdom and Understanding , of Counsel and Might , and of a Sound Judgement ; Which is the Testimony of JESUS . That so by the Inspiration of this His Holy Spirit , we being Preserved against all the Illusions of the False Prophet , and the Subtilty of the twisting Serpently Spirit , for the Day of His Appearance ; may Perfectly Love Him , walking with Him as Enoch , or as John , in this Paradisical Garden , the Entrance whereto , that has been Shut up , is setting Open : and may Worthily Magnifie His Holy Name , even as in Heaven it is Magnified by the High Principalities and Thrones , and by the Harpers upon the Sea of Glass . To which Burning Sea of LOVE these Secret Spicy Walks will lead thee : while the Holy Angels and Perfected Saints will accompany thee all the way , reaching out to thee such fragrant Immortal Flowers , and such Refreshing , Transforming , and Transubstantiating Fruits , as do spring forth from the very Root of the Deity . Here therefore I would gladly leave thee . If thou art not already Entred , Wisdom calls unto thee Hereinto to enter , and to pass quickly the Sword of the Cherub : which she will assist thee to Break. But if thou art Entred , then Here abide , and Walk , till thou art brought to the Shore of that Sea , by this Experimental Traveller described , which will w●… thee over to the New Jerusalem . Where I with thee , and with all those that follow the Lamb , do long to sing , Glory to God in the Highest , &c. and to publish the Glad Tidings of the Kingdom of Our God and Saviour ; flying in the midst of the Heavens upon the Wing of the Dove-Spirit , and Proclaiming with a Loud Shout , FEAR GOD : AND GIVE GLORY TO HIM . FOR THE HOUR OF HIS JUDGMENT IS COME . Rev. 14. 7. Timotheus . January 1st . 1697. A TABLE OF THE CONTENTS . AN Account of the first Appearance of Wisdom's Star to the Author , pag. 17. Of the Book of Wisdom , sealed with three Seats pag. 19 , The Key of the Great Mystery , p. 22. The Mystery of Rebeccah , and of Jacob's obtaining the Blessing , unfolded , p. 25. The Mystick Death , p. 32. Wisdom's Flaming Heart , with the Budding Tree for Transmutation , p. 34. The Mystery of Laban and Jacob , or the strife of the Sensual and Supersensual Life , p. 37. The Faithless and Faithful Dalilah compared , p. 42. The true Nazarite , p. 43. The Book of Life , and the Book of Death , p. 46. The Divine Angler , p. 49. The Magical Journey , with an account of Wisdom's high Stone of Wonder , p. 53. The Eternal Matter of this Stone , together with the Chain of the Creator with the Creature , p. 64. An Expostulation of Wisdom's Pilgrim , p. 66. The Voice of the Bridegroom , p. 67. The Answer to the Spirit of the Soul , p. 68. The Reply of the Bridegroom , ibid. Thi Preparations of the Second Marriage , p. 69. The Shulamite's Debate , p. 72. Wisdom's Charge to the Shulamite , admitting h●…r into the New Mystical Paradise , p. 80. What is required to a Divine Association , p. 85. An Experimental Re●…lation of the Lords Day , and of being in the Spirit , p. 86. The Hidden Mystery of Faith's Seed , p. 88. Wisdom's Call , and Direction for the Tabernacle Building , p. 91. The Holy Composition Oil , p. 101 , 102. The Garden of Beulah in the Land of Havilah , p. 105. The Origin●… and Nature of the Royal Ghostly Power in the Tabernacle-Body , p. 117. The Renewed Spiritual Wooing , p. 120. The Mystery of Spiritual Sol and Venus , or the two Hoavenly Tinctures , Male and Female , p. 124. The going up from the Low Valley towards SION-Hill , p. 126. A great Combat of the Dark world against the Ascending Traveller , p. 131. The Lamb worried by two Dogs , p. 135. A Visional Manifestation of the Various Growths of the New Birth , before the Winged Power ●…f the Holy Dove , p. 136. A further Declaration , and Demonstration of this last Fixed State , and of the Power of the Holy Ghost , p. 137. A Preparation for fresh Assaults from the Dark Kingdom , p. 140. A Memorandum , how the Leviathan Spirit ●…nded the Author's Companion , which caused a mighty Conflict for several Days : and how he came to be again Restored , p. 143. The Application hereof made by the Witness of the Tabernacle , p. 150. Fresh Instances and Encouragements from the Spirit of Wisdom , p. 15●… . The Union of the Zeal of Phineas with the Nazarite Purity , p. 156. A Br●…viat of some late Perils we were in , p. 157. The Divine Appearance from Mount Perazim , p. 163. The Unicorn-Power , p. 164. A seasonable Caution against Treachery , p. 165. A P●…servative against Dark Magick , p. 166. The Allegory of Balak and Balaam , ibid. The Case of Jacob's Servitude , and Deliverance , p. 167. The Cloud of Glory upon the Spiritual Tabernacle , p. 170. Of Maimed Births , p. 171. The Foundation Stones of the Holy City , p. 172. Wisdom's Rock of Glory , upon which it is founded , p. 173. The twelve Foundation-Stones that every one is to bear , who is thereinto admitted , p. 178. A Call to this Searching Spirit from out of the New - Jerusalem , p. 183. The Reason of the Scituation of its Gates , p. 185. Another Call to this Ascending Spirit , p. 187. The Descent of the Jàsper-Stone for this End , p. 188. The Tree of Life , which is Three , and One , p. 189. The River of Sion , p. 190. The Spirit 's Eccho to Wisdom's repeated Call , p. 192. The earnest Expostulations of this Spirit , with her Mother , and with her Beloved , p. 193. The Nazarite-Diet for the Jerusalem-Born Spirits , p. 195. The Voice of the Bridegroom to the Spirit of the Bride , after she had found an entrance into this City , p. 198. The Bridegroom 's further Admonition to her , and to the Jerusalem-Waiters , p. 201. The Love Chain , 203. The Chariot of Elijah , p. 204. The New Book Opened : or , the Everlasting . Gospel of JESUS , containing the Process of the Regeneration , in his Mystical Incarnation , Death , Resurrection , Ascension and Glorification , p. 206. The Paradisical Sowing , p. 207 , 211. The Spring : or , the Resurrection , p. 208. The Ascension of the Bridal Spirit , p. 209. The Glortfication of the same , p. 210. Another Seal of this Book of Life opened : or , an Experimental Passage through another Death , p. 212. Quench not the Spirit , p. 213. The Mocking Ishmaelite , p. 214. The Magdalen Waiter , p. 215. The Salutation of the Risen Jesus , p. 216. The Immutability of the New Creature , p. 219. The Witnesses of the Resurrection , p. 220. The Immediate Robe given to the Risen of Jesus , p. 221. The Wonder-Birth , p. 223. It s Education , p. 225. The Book of Prophecy , and of Life to be eaten down , p. 226. The Food from the Altar ; p. 228. Aurora : or , the Day-spring from on High ; p. 231. The Threefold Appearance of the New Adam : or , the Three Degrees , p. 233. The Ocean-Treasury , p. 237. A Digression concerning the Communication , and Interpretations of Magical Representations , p. 238. The Passage to the Mountain of Pretious Stones , p. 241. The Sapphire-Stone , p. 243. The Spirits eager Search , and Sighing after this Treasure , p. 244. The Oppositions made from the outward Astrum , p. 245. The Holy Root of the Magical Life , ibid. The Globe of Light : or , the Perfect Day , p. 247. The ●…ight of Paradise , compared with that of Mount Sion , p. 249. The End of all Things at hand , p. 251. The Fall of Babylon , p. 252. The Magical Seals , p. 253. The Restoration of the Magical Might : or the Spirit Ascension to the Monnt of Olives , p. 256 The Extirpation of the Imaginary Root , p. 258. The Superimaginary State , ibid. The Eternal Stillness ; or , the Rock of Power . p. 262 , A Vision of God's Flaming Eye , p. 263. The Interpretation of the Vision , p. 265. The Believing Rest , p. 267. The Lily of Faith , p. 268. The Flying Banner , p. 270. The Parting Principle : or , the Shooting of the Gulph , p. 271. The Box of Spikenard : or , Divine Love , p. 275. The Blessing made a Curse : or , the Ark in the Temple of Dagon , p. 276. The Travelling forward of the Ark of the Presence , p. 277. The Joseph's Blessing , p. 278. Joshuah : or , the Conquering Worthy , p. 280. The Ark-Drivers , p. 281. An Appearance of the Personal Humanity of Christ , and of the Father's Glory , p. 282. The Arcanum of the Holy Ghost taught by Christ , p. 283. Take heed of Pilate's Spirit , p. 285. The Rules of Merchandize , p. 288. The Oracle within the Veil The Michael-Unction , p. 293. The Opening in Heaven of the most Holy Place , p. 294. The Seven Compassings , p. 298. The Golden Fleece , ibid. The Uncloathing of Joshua the High-Priest , p. 299 A 〈◊〉 against the Composition-Poyson , p. 303. The Consubstantiation of the Heavenly Bread , p. 304 The Gourd , ibid. The Jubilee , 305. The Covering of the Son of Man , p. 306. The Pot of Manna , and the Bowl of Oyl , ibid. The Fair Achsah presented to Othniel , p. 307. The All-Golden Grain : or , the true Masculine Spirit , p. 309. The New Creation , p. 311. A great Battel against it , from the Dark and middle Worlds , p. 31●… . A Renewed Evidence hereupon of the Resurrection Body , p. 316. The Dew of Hermon , ibid. The Swan-like Washings , p. 318. The Return of the Beast to the Lake : and the Chaining up of the Dragon , p. 〈◊〉 , 323. The Name a●…d Mark of the Lamb , p. 321. The Guardian Eunuch , p. 324. A s●…t Battel from the Outward Worldly Principle , p. 527. The Captain of the Lords Host appears to the Combatant , p. 329. A Call to the Shulamite , p. 350. The Shulamite's Obedience so this Call , p. 331. The Blessing of Zebulon , p. 332. Vision and Fruition , p. 333. The Golden Globe : or , the New Mold of Imagination , p. 334. Rules for the Government of the Imagination , p. 337. The Lamb's Book , p. 340 , 344. The Lamb's Feast , p. 341. Ejaculations after the Lamb 's Great Appearance , p. 345. His Fountain-Body unsealed , ibid. The Golden Mist : or , the Circling Breath of the Deity , p. 346. The Holy Incense , p. 349. The Healing Word , p. 352. The E●…postulation of the Spouse , p. 354. The Bridegroom's Answer by his Spirit , p. 357. The Marriage-Union , p. 360. The Working Mines , p. 362. The Divine Chymist , p. 364. The Chrysolite , p. 366. The Virgin in Labour to bring forth her First-born , p. 367. A R●…sentation of the Lamb , and of his Bride Triumphant , p. 369. Her Cup of Blessing , p. 372. The Royal Purchase ; p. 374. Wisdom's Wardrobe : or , the Virgin Rayment , p. 375. Repeated Cautions and Reproofs from the Importunate Lover to his Beloved , that she might hasten out of the Land of her Captivity , p. 376. The Eunuch-Spirit : or , the Sabbath of Rest , p. 380. A New Onset , causing an Interruption in the Spiritual Calling , p. 382. The Sabbatical City , p. 383. The Breaking through of the Divine Glory , p. 384. The Oracular Glory , speaking Mouth to Mouth , p. 386. The Ministration of Elisha , p. 387. The Comforters Message from the Bridegroom , p. 392. The Day of the Spirit , p. 394. A fresh Attack against the Spirit of Faith , p. 396. The Covering of wrought Gold interwoven with Scarlet Silk , p. 397. The Caterpillars , p. 399. The Vi●…eyard : or , the Magical Ground , p. 401. The Weighty Drop , p. 403. The Life of Divine Soveraignty : or , Man is become as one of us , p. 404. The Gods ascending out of the Earth , p. 406. Ahasuerus . or , the King as the Banquet , p. 408. Esther's Preparatory Fast , p. 410. Her Feast , and Petition , p. 411. Mordecai and Haman : or , the Princely Spirit of Faith , and the Insulting Spirit of Reason , p. 413. The King's Answer to Esther's Petition , p. 416. The Flying Horse of Power , ibid. The United Crown : or , the Nazarite Covering , p. 418. The Burning-Wheel : or , the Spirit 's Workmanship , p. 419. What it is to be a Standard-Bearer of the Spirit , p. 420. The Seraphim covering the Wheels of Nature , p. 421. The Progress of the Wheel-Work , p. 424. The Cherub-Tent , p. 425. The Way of the Spirit cleansed by the Cherubim Oracle , p. 426. Wisdom's Armory disclosed , ibid. It is broken up by the Mighty Cyrus , p. 427. The Sign of the Son of Man , p. 430. The Binding of the Four Winds , p. 432. The Olive-Tree : or , the Sealing of the Deity , p. 433. The Mystery of the three Heavenly Witnesses , p. 435. The Ternary of Witnesses on the Earth , p. 437. The Unity of these Three , p. 439. Adullam : or , the pure Virgin-Tabernacle , p. 440. The Great Day-Star , p. 442. The Ark floating upon the Waters of the Sanctuary , p. 443. The Seven Sealed Doors , p. 444. The Transmutation into Birds , p. 445. The Interpretation hereof , p. 446. The Accusers Opposition to it , p. 449. The Victory gained by the Spirit of Faith , p. 450. Another Defeat of his Dark Magick , p. 451 , 455. The Basis of the First and Second Creation , p. 452. The Birth of Immanuel guarded against the Dragon , p. 454. The Coming of Elias , p. 455. The Conquering Bow : or , no Conquest , no Portion , p. 457. The Sword of the Lord in Gideon's Hand , p. 458. The Fruits springing from One Eternal Element , p. 461. The One Elementary Body , p. 461. The Garden-Plantation , p. 463. The Olive-Berry , p. 464. The Strong Force of United Spirits , p. 466. A Resolution of some Queries relating to the Wonder-Woman , p. 468. The Wilderness-Temptation : or , Floods of Jealousie cast out against the Woman , p. 476. The three Ghostly Bodies , p. 479. The Three Distinct Births of the Spirit further unfolded , p. 480. A Prolongation of the Outward Life , promised to some that are to Open the First Seal , p. 484. The Messengers of the Isaac-Birth , p. 485. The Excellency of this Third Birth above the two former , p. 487. The Young Elephant , p. 091. A Letter of Resolution in Answer to some Objections sent from a Learned Physician to the Publisher hereof , upon occasion of the English Edition , of The Letter to some Divines , concerning the Question , Whether since Christ's Ascension , God doth any more Reveal himself to Mankind ? And may for the like Reason refer to this present Work , p. 493. How are Spirits to be discerned ? p. 499. Two Testimonies for the Ministration of the Spirit Revived . The Testimony of Dr. J. P. the Author 's Follow , Traveller . The Testimony of Mr. T. B. An Advertisement . WHereas in the Year 1683. there was Printed a Treatise of that Inlighten'd Philosopher , and Profound Divine Dr. John Pordage , this Author 's most Intimate Friend , entitled , THE OLOGIA MYSTICA ; or the Mystick Divinity of the , Eternal Invisibles , viz. the Archetypal Globe , or the Original Globe , or World of all Globes , Essences , Centers , Elements , Principles , and Creations what soever ; wherein many Deep and Hidden Mysteries have been Unfolded from a Ray of the Divine Light ; and the same , though Published with , great Disadvantage to the Author's Memory , and the Great Things therein deliver'd , has excited in several Searching Spirits are eager and longing Desire , to see the rest of his Writings made Publick , This is to give Notice , that Leave having been at last obtained , after many reiterated Solicitations , from the Executors of the said Dr. John , and of Mr. Francis Pordage , the Publisher of this Book will undertake to Gratifie the World with all the Theological , Theosophical , and Philosophical Works of the said Illuminated Son of Wisdom , which are come to his Hands ; if there shall be any suitable encouragement given to such a Design . The Titles whereof are these that follow , viz. Mystica Philosophica ; or , a Treatise of Eternal Nature , wherein the Distinction of God from Nature is Discussed , and many Weighty Questions , both Physical and Divine , relating especially to the Human Soul , are Resolved . The Angelical World : or , a Treatise concerning the Angelical Principle , with the Inhabitants thereof , and God in this Principle . The Dark Fire World : or a Treatise concerning the Hellish Principle , with the Inhabitants , and Wonders , and God manife●…ting himself in this Principle . A Treatise concerning the Incarnation of JESUS CHRIST : Wherein all the Present Controversies in this Particula●… are Discussed , by a Lover of Truth , who desires to hold the Just Ballance with the Even Weight . A Discourse concerning the Spirit of Eternity , in its First Being . 〈◊〉 : or Spiritual Discoveries . Experimental Discoveries concerning 〈◊〉 of Natures , of Essences , of Tinctures ; of Bodies of Persons , and of Spirits . Solomon's PORCH : OR THE Beautiful Gate of Wisdom's Temple . A POEM ; Introductory to the Philadelphian Age. WHEN Sinful Man first left the Blissful Seat , Outcast , forlorn ; from all that 's Good or Great , From Virgin-Purity , and Virgin-Love ●…anisht , and Doom'd round the curst Earth to rove , ●…n Bestial Image vile ; the Fiend within ●…ossession took , without the Beast was seen . God's Temple wasted lay : His Image bright Thick-veild in black Egyptian Shades of Night . That Glorious S●…inah which Erst did shine ●…n His clear Soul ; the once All-beauteous Shrine , ●…he Seat and Mansion of th' Eternal Trine ; How is it ●…ed ! its finest Gold how dim ! ●…ts Sto●…es pour'd out , its Precious ●…rim ●…cular no more , all clouded lies ; ●…here Demons now their Oracles disguise . ●…rom Heights of Bliss to Deeper Woes he fell , ●…ll falling , sinking still down tow'rds the Abyss of Hell. ●…his cou'd●… thou not behold Almighty Love , 〈◊〉 Compassions dear , thy tender Bowels move : ●…ty and Mercy move . The Heavenly Bride 〈◊〉 torn from Her new Lover's side , Her Bridegroom cou'd not thus forgo . Her Eyes In Pearly Dews distilling , as he Dies One parting Glance She threw : Fast hold it took , And stopt him sinking : Caus'd him back to look Repentant . Deeper then , the Heavenly Ray , Wing'd with Loves Fires , more piercing , makes its way : God's Light and Love conjoyn'd ; e're long to dwell Within him , in the blest Immanuel . Till then content in Tabernacles low , show . And Temples made with Hands , some gleams of God to They Travel hand in hand thro every Age In poor Disguise and humble Pilgrimage : With only Types of Rest at every greater Stage . One glorious King , the Virgin did descry , Enamour'd , courted , entertained her high : She staid a while ; all Blessings round her fly . He would have had his Deitess enshrin'd With Earth's Magnificence in one combin'd . A glorious Temple structure rends the Skie : The World's Amazement : little in her Eye . Departing yet , this Favour high We deign Said She , be Thine a Type of our Returning Reign . This House a Draught in Miniature shall be Of an Eternal Temple Rais'd by Me. This Revolution finisht , on they go Now Downwards , back again to Scenes of Woo , Thro' Deaths still conquering Death ; where e're they ca●… Pierce deeper ; and take faster hold of Man. Till in the Virgin meek she found abode More chast ; and Lodg'd in her the Infant God. Here , by the O're-shadowings of the Heav'nly Dove , She unlocks the Centre of Eternal Love. Here Light and Love , but scattered in the Earth Till now ; unite their Beams , and to a Birth Proceeding , one bless Humane Offspring Crown With Godhead-Power ; Whose Kingdoms vast Renow●… Through Infamy , Anguish and Death must Rise : A bleeding Victor ; a Triumphant Sacrifice . Here a true Living Temple they enjoy'd , Delighted , Rested in , which though destroyfd In outward frame the Grave could not with-hold , From rising Glorious ; brighter far , ten Thousand-fold Hail Sion s Joy , her precious Corner-stone , The Heavenly Salems true Foundation , The God , the Man , the Virgin all in One. The Builders thee refus'd ; but thou the Head Supream , and we 're thy happy Members made : Strictly compacted into one ; the whole One Body in thee , one Heart , one Life , one Soul. ●…re long , i th' next great Revolution , When the fair Virgin Pilgrims Stage is done , Her Travails ended , and her Garland won ; A Temple Glory of Living Stones to rise ; Whose Base shall fill the Earth ; whose Head the Skies . Love yet can't triumph here , without its Mate , Till Light and Beauty too become Incorporate . Thus still disguis'd to this great Stage they speed , Contented still to suffer , grieve , and bleed : Bleed in their Members dear . Through all they move Up Hill , to Triumphs hasting . Now the Dove Assistant powerful joyns ; in each pure Soul. Oreshadowing , Christ to form . Spight of controul From Daemons malice , or fierce Tyrants hate , God's Image , Light , and Life , they here create : Still spreading , Tincturing deep ; till all 's Divine ; And Christ in ev'ry ●…eature , ev'ry line , Appearing , shall ev'n Here through Soul and Body shine . In vain Hell's Obstacies and Bars oppose : Each Seal the Conquerors as they pass disclose , The Last Now Opening , when the Spirits Day Its Powers uninterrupted shall Display . See , see , the Virgin sends a Previous Ray. From thy dark Cell now great Bohemius rise ; Tutor to Sages ; Mad to th' Worldly wise . Wisdom's first distant Phosphor , to whose sight Internal Natures Ground , all naked bright Unveils , all Worlds appear , Heavens spread their Light Early , thou risest Glorious : but in Clouds Thick set , not sent to th' Vulgar , nor the Learned Crouds Of Reasons Orb , too Low : none thee descry ; None but the well purg'd Mystick Eagle-Eye Of some few Anchorete Elected M●…gi . Here all past Sages veil and disappear . Ev'n Mallebranch beads beneath his Weighty Character ; To Thee resign'd : and t is but just , for He Draws all from one small Rivulet of Thee : Fountain of Science , Art , and Mystery . Where Stagyrite , Hermes , Plato , all combine , De Carte in evr'y Page , and Boyle in ev'ry Line . And yet Alone , by Eminence , The Divine . By whom advis'd the Firstling Flocks small Band Prepare , well Trim their Lamps , and ready stand . ' Midst whom for pious Zeal and forward Car●… , Great Pordage with thy Generous File appear . Adventrous Worthies , set i th' Forlorn Hope With Hell's outragious Malice first to Cope . Furious the Dragon storms , all methods tries , Ev'n by false Magick dark incrept To crush the Royal Infant Spirits rise . But on they charge undaunted , strive , and Pray , Believe , Watch , Bleed , and Travel ; force a way For entrance , and foretast the Glorious Day . As th' Dark breaks loose , still the Light World 's display'd . By th' Virgins Magick Wand the cursed Fiends are laid : Pure Spirit breath's : New Senses open flye ; They see ; and all with joynt Assent , Hail Great Bohemius cry . All 's True ; we bear thee Record : Hail to thee , Fountain of Science , Art , and Mystery . At last Great Hero throw off thy undress : Speak , condescend familiar . Now , no less , A Cherub-Seraph , towring , flaming high Is sent thy Veil to rend , thy Gordian Knot to untye . Commander sole of all the Graceful Charms That flow in Language , Passion , Harmony , Attempered just . In summ , Second ●…o Thee . The Wondrous Taylor now Revolves again Ardent , Seraphick and with tenfold Fires : Thunder , and Fire , and Love compose the Name , How should it then not breath Harmonious Powers , Or want Empyreal Flame Through whose clear Stile in each Transparent Line , Thy rough cut , well-set , Polisht Diamonds shine ; Each Page outstreaming Light , & kindling Love Divine . All Barrs remov'd at last Heavens Dawn appears , The Virgin blushes round the Hemispheres . Shedding Celestial Rosie Tincture pure , From Sharon's Spicy Beds ; of radiant Hue : Mixt with her own fair Lilies Silver Dew . The Morning-Star , true Venus , high Aspires , Darting on ev'ry side , unblam'd and free , Her gracious glittering , lambent , amorous Fires . Bright Morning-Star of Gods Eternal Day ! For this we shout aloud , we Sing , we Pray Amen , Hosauna , Hallelujah . Ah dear Divine Urania now be kind ; Speak thou , and leave the wretched Man behind . THE Glorious Aera Now , Now , Now begins . Now , Now the Great Angelick Trumpet sings : And Now in ev'ry Blast , Loves Everlasting Gospel Rings . The Glad Triumphant Sounds Through Vales , ore Hills rebound ; Glory to the Eternal King of Kings . Glory to the Eternal King of Kings : The Glorious Aera Now , Now , Now begins . O may through me the Mighty Trumpet sound ; And spread its Fame the Woods and Plains , The Isles and Seas around . Let Sportful Eccho's play , And Dancing all the way , Swell and Intune the trembling Sounds anew : All well-tun'd Voices raise To Great Elch●…jahs Praise ; Peace to All Worlds , Dear Love to Man , to God his Honour due . O may through me the Mighty Trumpet sound , And spread his Fame the Woods and Hills , and Plains , Tho Isles and Seas around . Proclaim aloud the mighty Jubilee , That sets each World of Captives free : Proclaim , Proclaim the mighty Jubilee . Let all the Heavenly Nine Wreath Arm in Arm entwin'd ; All in one high Love-labour'd Song agree : Let Muse and Grace combin'd With Harmony Divine , In sweetest Consent , perfect Unity Melodious Voices joyn . Proclaim , Proclaim the Mighty Jubilee , That sets whole Worlds of Captives free ; Proclaim , Proclaim aloud the Mighty Jubilee . Hail Morning-Star of God's Eternal Day : For this we shout aloud , we Sing , we Pray , Amen , Hosannah , Hallelujah . O Bless the Dawn , salute the Morning-Star , Thrice bless the happy Womb that bare Sophia's Darling Child , Lustrous , All-charming , Mild ; Bless , Bless , and Kiss the Daughter fair , And for the Nuptial Bowers prepare Of God's Eternal Bride ; Bless , bless the happy Lovers by her side . Arise ye Lovers true . Arise , arise ye wondrous few ; Apparitors Divine ; ordain'd , fore-sent , Heavens beauteous Virgin Queen To attend and Usher in ; The Mother to Adore , the Bride to Complement : Blest Virgin , Mother , Bride in One : Thrice sacred Band of Love , and Mystick Union ! Arise , arise ye wondrous few , Arise ye Lovers true . Long in in glorious Ease obscur'd ye lie , Despis'd , neglected ; yet neglecting too , Nor caring what the Impious trifling World Could either say , or do . Orelookt by Man , yet Lov'd , and favou●…d high In Heavens Regard , and God's Auspicious Eye . Whom neither high Preferments Charm can move , Ambition Fire , or Beauty prompt to Love ; And yet to Love most true . Out of the Everlasting Virgin 's Womb , Sons of the Morn already born anew : Born into Time. And Wing'd at will to ascend the Aetherial Clime , Angelick Men , Imbodied Seraphim . All Captives to the blest Sophia's Charms ; Thro Wisdoms Mazes bright , Wandring in Tracks of Light , By her still guided and exempt from Harms : Still kept From mazy Errors tangling step , From Paths untrue By her fair Silver-twin'd Mercurial Clue . Dear Captives to the bright Sophia's Charms : And yet more loudly to proclaim Transcendent Love's and Beauties Fame , Long wrapt in the Divine Urania's Arms. Wrapt in the Dear Divine Urania's Arms , Plundring her Sweets , and Ris●…ng all her Charms . Ye wondrous few arise , God's Heralds true ; throw off your mortal Guise , Now lift your sweet , loud , speaking , Trumpets high , Now let your ●…ocund Levets fill the Sky ; Tell , tell the drowsie World their God is Nigh . Now let Eternal Song unbounded flow With Torrent deep , serene , Majestick , flow ; Disdaining Arts Controll Like Heavens full spangled Canopy , Most Nice , and yet most Free , Rang'd by Dame Nature's artful Liberty . Let evr'y Point a Star , each Line In Constellation shine ; Each Living Word a Soul : In Thousand differing wayes , Varying to God new Praise : Now , Now let your Inspir'd Seraphick Strains In mighty Numbers Roll. Proclaim , proclaim the Gracious Jubilee : And set the Sin-bound Captives free : Proclaim , proclaim the gracious Jubilee . O may through me the mighty Trumpet sound : And spread its Fame the Woods and Plains , The Isles and Seas around . Let Sportful Eccho's play , And dancing all the way , Swell , and In●…une the trembling Sounds anew : All well-tun'd Voices raise To great ELCHAJAH's Praise , Peace to all Worlds , dear Love to Man , to God his Honour due O may through me the mighty Trumpet sound ; And spread his Fame , the Woods , and Hills , and Plains , The Isles , and Seas around . And ye fair Virgin-Daughters of the Morn ; ●…on's first Blossoms ; from New Salem born : High Paradisial Nymphs appear , The Virgin Queen's attendant Graces dear : Hast , hast away , And joyn your Powers unanimous to Proclaim The Wondrous Year ; The Great , the Good , the Now-Revolving Day ; Full Period-Circle bright , of Endless Fame . Ye Paradisial Nymphs appear ; The Virgin Queen's , Attendant Graces Dear : Sions first Blossoms ; from New Salem born : Rise ye fair Virgin-Daughters of the Morn . Arise and Shine Illustrious Troop of Heroin s Divine ; Celestlal Amazons ; untaught to yield , With Heaven-Aspiring Ardors , sprightly vigor filled . In this , The Virgin 's Day , most forward ; bent Zealous their very Hero's to prevent . In Terrible-Majestick-Gay Parade , Hell 's fierce Imbattel'd Legions first t' Invade : With Orient Beams of Light , Scattering the Misty Gloom of Night ; And chasing every black Infernal Shade . Arise and Shine Illustrious Heroines ; Cherubick Phalanx bright of Amazons Divine : Arise , Arise and Shine . Yet tho' deep skilled in Spirits War-like Arts , Nature has fram'd , Love Arm'd ye , too too free ●…ar deeper Wounds , to give ; and nobler Darts To fix in pure and captivated Hearts . In whose High-tinctur'd Forms harmonious move The fiery quick Serpentine Energy , Charm'd by the mildness of the Peaceful 〈◊〉 , Inviting still to Love. Contraries here agree In strictest Unity , Each other to improve . The fierce and powerful Sting , and lofty Spire Co-mingling to ex●…t the Amorous Fire . You at whose Presence Mortal Beauty must Abscond , and in Confusion kiss the Dust. Beauties too flaming Bright To be endur'd by Humane Sight : Which but unveil'd would quench the Inferiour Outward Light. The Glances of whose Eyes are Lucid Beams , In-drawn from the All-radiant , One , Divine , Superca Iestial Sun : Where his full Streams , Pointed in Central Union , Himself produce in Lustrous Image fair Of his Belov'd Eternal Son. Henee darting ev'ry way In each reflecting subdivided Ray , The little Loves intranc't With innocent and wanton Dance , Thousand enshrin'd celestial Cupids play . From whose Coralline Lip Angels their Spicy Draughts of Nectar sip ; Quick darting the divine Love-flaming Kiss , In free Enormous Bliss . In whose fair Cheeks the Tinctures pure combine : The matchless Diamonds sparkle Paler Bright ; And in their Orbs of Light Enchase the Glittering Rubies Sanguine Flame ; In radiant Blush of Modesty Divine , Exempt from Mortal Shame . Here Re-aspiring from their humble Vale To meet the inclining vigorous scented Male , In their Dewie Fruitful Bed , Their Sharon Rose the Virgin Lilies wed . Whom , as with strict Embrace inwrapt , They lock within their Flowery Lap , A Stock of Graces numberless proceed ; A Spring of lesser Beauties breed . The clear tralucent Forms all Shade disdain , Disclosing freely to be seen , The Wonder-World within ; Each Argent Nerve , and ev'ry Azure Vein : The beauteous Love-Eye burning in the Heart ; From whence Loves Centres endless multlply , As thick-set Spangles of the Sky , Raising a Sting of Joy in ev'ry Part. In ev'ry Point a Venus bright ; Each Star a World of new Delight , Opening an unexhausted Spring of Bliss , Each Nymph her self a Paradise . So fine , so pliant the external Mould , That ev'n therein the brighter Soul , With all its Graces Train , Imprints it self distinct and plain , And as in Fabled Streams , Where Silver Currents roll On Orient Pearl , and Sands of Gold ; Displays her rich inestimable Gemms . Which free exposed to view In their untarnisht native Hue , Reflex thr●… Bodies Chrystalline , In their transparent Mirror shine . But deeper yet and more amazing Fair Out-shines , out-flames thro' her , Express , the Only Sons refulgent Character . Now , now ye Paradisial Nymphs appear ; The Virgin Queens Attendant Graces De●…r . Arise , arise and shine Illustrious Brigade Of Heroines Divine ; In Terrible-Majestick-Gay Parade : With Orient Beams of Light Scatter the mi●…y Gloom of Night ; And banish every black Infernal Shade . Arise and shine Illustricu●… Heroines , Cherubick Phalanx , bright of Amazons Divine , Arise , Arise and Shine . Hast , Hast away , And let your well-trim'd flowing Tresses fair , Waving in wanton Ringlets , Gild the Air ; Ont-beaming Sun-bright with pellucid Ray : And as they loosely move , Fan'd by fresh Odorous Gales of Love , With Heavens warm Gentle-breathing Zephirs Play. Hast to Proclaim The Great , the Good , the Now-Revolving Day ; Amen , Hosanna , Hallelujah . Hast to Proclaim The Period-Circle Full ; of Endless Fa●…e : The Great , the Good , the Now-Revolving Day : For this we shout aloud , we sing , we pray , Amen , Amen ; Hosanna , Hallelujah . Hero's fall back again , Lead up the Virgin Train , And Hand in hand as Love-pair'd Twins advance In Sacred well-pac't Mystick Dance , Tracing on holy Ground , Circling Jehovah's Altar round , Where Ay Love-Incense burns , Goodness and Grace abound , Whence Living Coals out-fly , Generate and multiply , Seraphick Ardors ev'ry way to impart To each bright-flaming and Love-melting Heart . The quick Celestial Fire 's Straight their Sweet-warbling Tongues inspire , While ev'ry Voice and ev'ry Trumpet sings , Glory to the Returning King of Kings ; Lov 's Golden Aera Now , Now , Now begins Now , Now in ev , ry Breath , in ev'ry sound The Universe around . Loves Everlasting Gospel rings : Glory to the Returning King of Kings ; Loves Glerious Aera Now , Now , Now begins . Fresh springing still th' Inspir'd Harmonious Vein ; Tunes up to higher Key and loftier Strain ; In more Inchanting Layes , Varying new Hymns of Praise , Jointly th' ascending Voice and Soul to raise : Ev'n till they both aspire , And join with the Seraphick Quire ; And under Gods bright Eye In Influence serene they lie , Dissolv'd in Rapturous Hallelujahs . As that sweet little Chorister that flies , And singing mounts the Skies ; Till all his Breath and Song be spent ; Then down he falls in sweeter Languishment ; So do Angelick Souls in Sounds aspire : They mount and Sing Upon the Doves bright Wing ; That gently fans and feeds th' Ethereal Fire ; All Emulous to win the steep Ascent , The mighty Mountains Seven ; Those Lilie-deckt , and Rosie-flowring Hills , Form'd by th' All-bounteous Hand of Heaven , Its Darling Sons with meer Delight to fill ; Till in Melodious Ravishment , Their Powers , their Voice , their very Soul be spent : The Light Becomes too blazing bright : The Bliss Unsufferable is . Then down with speed they take their humble flight , In Adoration deep ; yet but retire T●… embrace more Near , and be exalted higher . Now , Loves last , sweetest Mystick Death to try , Rapt in sublime Exstatick Joys Expire : Intranc'd , and Silent lye . Thus in soft languent Slumbers sweet , true Sleep , That Rests in Gods Abyssal Deep ; The rest in Visionary Dreams they See ; They Tast , they Feel , What is unknown , Immense , Unspeakable . Proclaim , Proclaim the Mighty Jubilee , That sets each world of Captives free . Proclaim , Proclaim aloud the Mighty Jubilee . O may through me the mighty Trumpet sound : And spread its Fame th●… Woods and Hills , and Plains , The Isles and Seas around . Let Sportful Eccho's play , And dancing all the way , Swell , and Intune the trembling Sounds anew : All well-tun'd Voices raise To great ELCHAJAH's Praise , Peace to all Worlds , dear Love to Man , to God hi●… Honour du●… O may through me the mighty Trumpet sound ; And spread his Fame , the Woods , and Isles , and Seas , And Heaven and Earth around . Too long , too long the wretched World Lies wast , in wild Confusion hurl'd , Unhing'd in ev'ry part ; each Property , Strugling disrang'd in fiercest Enmity . The whole Creation Groans ; And Labouring with Perpetual Toil , In Man's Rebellion vile , Her own Hard Fate bemoans . But now shall Natures Ja●…r Cease her Intestine War : Now shall the long Six working Days of Strife , ●…ttain their Line and to their Crown arrive : At last set free In peaceful Rest of Sabbath true : Heav'n and Earth created new ; ●…o Celebrate a Universal Jubilee . Concord divine now meets in ev'ry Part. And Love subdues and Reigns in ev'ry Heart , Ore all , In Summ or Individual , Triumphant Harmony , Triumphant Love In Sweetest Unity , Combin'd together move . Ev'n from the Zenith high Of the clear boundless Empyrean Skie , The Throne of God ; ●…own to Earth's inmost Central deep abode , ●…ll is Concent and perfect Amity : All in Proportion due , In Weight and Number true : Ev'n from the Zenith high , Th' All-radiant Throne of God , ●…own to Earths inmost central 〈◊〉 Abode ; ●…othing but Love , but Love , and Harmony . ●…here every Voice , and every Trumpet sings : ●…lory to the Eternal King of Kings ; ●…oes Golden Aera , now , now , now begins , Now , now in every Breath , in every Sound The Universe around , Her Everlasting Gospel ●…ings : ●…lory to the returning King of Kings , ●…ves Glorious Golden Aera now , now , now begins . Now harmless thro the Skie ●…et the sweet , whisking , treble Lightnings fly : Full Base frm Shoar to Shoar , Shall in deep Thunders Roar : ●…ot Death , not Horror now , but Melody . Now Mighty Bard sing out thy Sonnet free , Nor doubt , it true shall be . Come Thou and joyn Thy loud Prophetick Voice with mine . `` Ring out ye Chrystal Sphears , `` Now bless our Humane Ears : For ye have Power to touch our Senses so : `` Now shall your Silver Chime `` Move in Melodious time ; And the deep Base of Heav'ns great Orb shall Blow . From the bright Zenith high Of the cl●…ar boundless Empyrean Skie ; From the All-radiant Throne of God Down to Earths inmost central deep Ab●…de Nothing but pure Concent and Unity : All in Proportion due , In Weight and Number true , All Universal Love and Harmony . This Globe Terrene no longer turn'd Askanee , Hitch't in her Poles shall now direct advance , And thro the liquid Aether dance : And on her Axle Spin : In an Harmonious round , Breathing Substantial Dense imbodied Sound . Then shall surcease the Ungrateful Din Of jarring Sphears and clashing Orbs around : While this Wonder-Machine , Engine of Harmony divine , Shall through the Ecchoing Welkin play ; And every where Its melting Air , In clear Triumphant Sounds convey : Into each obvious rowling Sphear Mingling her Ringing Atmosphere . Which as it springs Still more transparent , bright , and sounding clear , At first divides in lesser Rings , Compacted close , in Voice acute and shrill , More to the Surface near . Then wider Waves Indented , till The Circles swell , the Sounds begin to fill . Still Wid'ning more and more ; Till with deep Gamut Roar , In full mouth'd Peals Orb within Orb resound . Here in Epitome Shall the vast Heavenly Sphears collected be ; And down through them transmit their Harmony . Each Sphear , each Star shall now dispence , With Passage free in direct line ; And full Aspect Benigne , It s various Powers and proper Influence . Which in Her hallow Womb , This Globe shall deep Intomb ; Where from her Central working Urn They shall arise , and into Body turn : And shoot from Centre to Circumference . Her Caverns dark must now enlightned be , Unfetter'd , free ; As one transparent vast self-moving Wheel Of liquid Crystal ; open to Reveal , Her rich innumerable Stores , Her various Wonders great , and her own Acting Powers . These upward move , and on the Surface play , Adorn'd all Beauteous , Bright , Amazing , Gay : And there , Themselves in Radiant Flowers , Fruits , Metals , Gems display : All Living , Breathing , sounding free Into the All-uniting Element , The One Capacious Air ; Blowing from ev'ry Pipe a Different Harmony ; Still from the Lower Circlets upward sent . `` Thus every grateful Note to Heav'n repays `` The Melody it Lent. Thus from Earth's inmost Central-deep Abode , Ev'n to the Zeinth high Of the clear boundless Empyrean Sky ; To the All Radiant Throne of God ; All is Con●…ent , and perfect Unity ; All in Proportion d●…e , In Weight and Number true : In ev'ry Motion , ev'ry Sound The Universe around , All is Triumphant Love and Harmony ; Thro' All the Heav'nly Dove Breaths Hen Eternal Love ; Collecting ev'ry various Tone , All Acts , all Powers , all Hearts in One ; Center'd in Beatifick Union . Proclaim , Proclaim the Mighty Jubilee , That sets each world of Captives free . Proclaim , Proclaim the Mighty Jubilee . Let all the Heav'nly Nine Wreath Arm in Arm entwin'd . All in One high Love-labour'd Song agree . Let Muse and Grace combin'd With Harmony Divine , In sweetest Concent , perfect Unity , Melodious Voices Joyn. Proclaim , Proclaim the Mighty Jubilee That sets each World of Captives free : Proclaim , Proclaim aloud the mighty Jubilee . O may thro' me th' Awakening Trumpet sound ; And spread his Fame , the Woods , and Isles , and Seas ; And Heaven and Earth around . Let Sportful Eccho's play , And dancing all the way , Swell , and I●…tune the trembling Sounds anew : All well-tun'd Voices raise To great ELCHAJAH's Praise , Peace to all Worlds , dear Love to Man ; to God his Honour due . O may through me the mighty Trumpet sound , And spread His Fame the Woods , and Isles , and Seas , And Heav'n , and Earth around . While ev'ry Voice and ev'ry Trumpet sings , The Glorious Aera Now , Now , Now begins , Now , now th' Angelick Trump His Message brings ; And now in ev'ry Blast Loves Everlasting Gospel rings : The glad Triumphant sounds Thro' Spheres and Worlds rebound , Glory to the Returning King of Kings . Glory to the Returning King of Kings , The Glorious Aera now , now , now Begins . For this we shout aloud , we Sing , we Pray ; Amen , Hosannah , HALLELUJAH . HAst now my Soul , and lay thy humble Ode Low at the Feet of thy Returning God. Make hast to Welcome Heaven's Eternal Queen ; She is by some already seen ; Come here to Live , And ere 't is long to Appear , Transfus'd in Her Great Representative . Sure when she leaves the blissful Seats above , And comes to Teach , and Give us too , Celestial Love , None can the Rebel play To that dear Scepters sway : She thinks none here can Disaffected prove . Great Hero's ye must now give way , And learn a Female General to obey ; Led on to mighty Deeds and vast Renown , To Eternal Glories Crown , By the Divine Illustrious Deborah ; The High-born Beauteous Amazonian Queen , Immortal Heroine : Of all the Virgin Train most dazling fair . Mother of All , and All compriz'd in Her. Who ere She Dies Up to Mount Si●…n's blissful state arrives . And in Her Age , On the Celestial Rosie Bed Of fragrant Spices lies . True Ph●…e who in Heav'nly Flames Revives . To Her Heav'ns lofty Virgin condescends familiar ; Unlocks Her Secret Cabinet , and shows Where Her inestimable Pearl is hid ; Where run the Golden Mines so long forbid To Purblind Mortals ; Where the Unction flows Divine and where Lost Paradise on Earth Restor'd , Immortal springs , and fairer grows . She teaches Her how to Project alone The Divine Magick-wonder-working Stone : But that to purer Souls as free she may Her Secrets , Wisdom , Stone convey . To fix the true Ascension Ladder high , That leads directly to the Sky , The rising Cherub Soul ev'n here to Glorify . And to Proclaim the Gospel Pure ; Wonders unknown of Gods surprizing Love : Which Firm and Sure , Spight of fierce Demons Hate or Sins controul , For ever shall endure . To Her she gives all free Her Privy-Garden Key That leads us to the Still Eternity : Which only is The true Transcendent Virgin-Paradise . Whence she such Flowers of various Kind and Hue , Imbalm'd in Odorous Heav'nly Dew , Into her own Spicy Garden brings . In which each Flower , Indued with multiplying Power , Pregnant becomes of Thousands more . Hence th' unexhausted Fountain of fresh Gardens springs . Here living Trees their glittering Arm●… extend ; Apples of Gold the Silver Branches bend : Plenty Luxuriant without End. Here round the Oak of Strength entwines The softer Amorous Eglantine . Which hitherto tho' wild , and barren-wast , Here bring their proper Fruits too high for Mortal tast . The stately Elm still Weds the creeping Vine , Whose Branches wide-Embrac'd prosusely Pour Their large Escolian-cl●…er'd Dower . The Princely Cedars Heaven aspiring Clime : And fit to build the Presence-Ark Divine , Th' Incorruptible Trees of Sbi●…tim Nor wants Improv'd that Indian Wonder-Tree , All Spices in Bpitome . Whence we the true Perfumes and Incense bring , To Ingratiate and Attone the Offended King : Ev'n till the Savour of our Ointments move The Bridegroom dear to grant his Love. Amidst the Trees of Faith and Life aspire ; Most Virtuous-rich , and Goodly to behold : O see 'em Blooming fair With Orient Pearl , and pure Ambrosial Gold. Hail Blest Elysian-flowery fruitful Vale : Eden transplanted new . Here Blushing Rose●… , Lilies Love-sick Pale , High-Purpled Mourning Violets humbling low , With Pinkt Carnatians of collected Graces grow . Here is the Sun-Flower true Of steady fix●… Love-Contemplation high , That from th' Eternal Sun ne're turns its Eye . Here the Dove-Gales in Gentle Zephirs Blow : Here Sions Golden Rivers boundless flow ; Pure Nectaro-Ambrosial Streams , that spring With Quintessential Element Divine , And the New Kingdoms Flaming Wine , From the clear Glassy Sea , Loves Ocean , bring : These are the Gardens of Mount Lebanon , Where Wisdoms Temple can be raised alone , By the True second Solem●…n . Whose Glorious Representative shall here Become its Mighty Founder ; Himself most radiant and Head Corner-Stone Next to th' Eternal One. Hail Great and Powerful CYRUS , Thou art He Forenam'd and Chosen from Eternity . True Hyacynth who to thy Jasper Bright Loves charming Queen shalt evermore unite , Mingling thy Streams of Power with Rays of Light. Hail Glorious King , DAVID and MARY One : Hail Types of Greater Glories yet to come : Hail Pledges of the Blest MILLENIUM . Blest Pair 't is Now , Now you begin your Days when the Divine SOPHIA Sings your Praise . The Rose and Lilly of th' Imperial Crown The Flower and Beauty of the Heavenly Throne The V and M of the Creation . Blest Pair thrice happy now begins your Days , When the Divine Sophi●… Sings your Praise . Hail Glorious King DAVID and MARY One : Hail Types of Greater Glories yet to Come . Hail Pledges of the BLEST MILLENIUM . Hail Powerful Beauteous Kind Harmonious V. M. Arise , arise ye glittering Temple Stones , Arise ye Precious Twelve Foundations . Hast and your Ravisht Souls in one combine , All in One Heart , One Life , One Glory shine : To Raise of Spirits all compact and Pure Wisdom's Magnificent Immortal Structure . Each Princely Pillar Generating more , Story on Story rais'd , with Golden Spires , Waving their Streamers of Celestial Fires . While the true Doves from ev'ry distant Shoar To the Love-Windows fly , and Add their Store , Till to the Heavens they Build her Lofty-Tower . Then down in Love the very Heavens shall Bend : Then shall the Still Eternity descend . And shouts of Victory the Skies shall rend : With full-ton'd Acclamation-Anthems clear And Love Congratulations Dear . Thus down in Love the Heavens themselves shall bend , Thus shall the New Jerusalem descend , And God shall Tabernacle Here with Men , World without End. And here at Rest Heav'ns Glorious Virgin Queen , ●…n all her Darling Beauties , Charms Divine , Majestick Port , and Glories unconfin'd , Sits on her Royal Throne , in her high Fa●…e Enshrin'd . And in the Mirror of her Heavens so clear Presents her Lustrous Son. in whom Express Outshines the Glory of his Father Dear . ●…n and through All the Eternal Peaceful Dove , Out-pours the Burning Sea of Everlasting Love. ●…hile loud each Arch-Angelick Trumpet Sings Glory to the Eternal King of Kings . While ev'ry Breath and Sound , The Ecchoing Spheres and Worlds around , 〈◊〉 Universal Hallelujah Rings . Glory to the Returning King of Kings . ●…or this we Shout aloud , we Sing , we Pray , ●…MEN : HOSANNA : HALLELUJAH . MEAN while we turn our Eyes and Ears attent To Heavens Embassadress to Mortals sent , ●…o shew her Virgin Mother's Love-Intent , Through her a sweet Inchanting Ray she flings : ●…nd purer Souls Inviting Thus Divinely Sings . Now Open wide ye Everlasting Doors And swiftly Fly the Winged Hours , ●…ill your Great Lebanon Prince , the Mighty King In Solemn Triumph enter in : All your Fresh Springs with Heavenly Dews to fill , Flowing from ev'ry Spicy Quill . That you may Drink those Nectarine Draughts so pure . To Effect the Universal Cure. Quint-Essence streaming from the Godhead Source ; So Ravishing sweet , of such high Force ; As to transmute Man's Earth , and drossy Mold To Pearly Beauty , Living Gold. Crown'd with the Sun and Star-bright Glory high ; Clear Substance of a Deity ; Thus meetly Qualified and All Divine : Companions to the Glorious Trine . Such Heavenly Virgin Soul●… shall fre●… Command The Treasures of their Nat vs Land : Those hidden Mines , whose Springs of Golden Ore Shall decaid Nature full Restore . Fountains of ●…ebanons Generated free Shall from this Golden Ocean be . The Rapturous Joys whereof no Tongue can tell , But Godhead-Plants that in it dwell : Who under th' shady Rocks high Banner grow , Whence Love 's spic'd Liquors ever flow . O come and tast what Pleasures here abound . Where would ye move in Endless round ? You must from Dross Refine , and Mount away ; Mingling no more with Earth and Clay . But as New-Risen Souls make your Ascents , To dwell in Lebanon's Golden Tents . O England , Hear thy Genius loudly Call. O Hear , and ere'tis fixt , Prevent thy Fall. Of Heaven thou most Abhorrd , thou dearest Lov'd . Whom one by True Poetick Instinct mov'd Well Jews has call'd , `` A moody Murmuring Race `` As ever tried th' extent and stretch of Grace . Ah stop , take heed heed le●… thou so Head-strong move , As ev'n to 〈◊〉 the very C●…in of Love. Still with God●… Prime ●…ulgent F●…vour Ble●… , And Prov'd as 〈◊〉 by bitter Plagues distrest . 〈◊〉 〈◊〉 spare . Yet cannot thee forgo . O how 〈◊〉 ●…ary tea●… ! how His Com●…ssions slow ! Ma●…k thy mild Saviour well ; how once he stood , Shedding at Sale●… Gates his tender Flood , Ore thee again He Mourns , in Tears , in Sighs , Wrung from his Bleeding Heart , and Melting Eyes , Once more , from the Exuberant Mercy-Store , A Glorious Day shall ●…ouch Fair Alblon's Shoar : Take Heed , Prepare : for if thou wilt not see The Visitation Day-spring offer'd Thee : If thou neglect the STAR that will Appear First Rising Glorious in thy Hemisphere . Thou of thy Birth-right wilt Suplanted be ; And Heavens full Shower of Blessing pass from thee . The Morning-Star despis'd must Glide away ; And to a better Land its chearing Beams display . Then at thy Loss and Folly , for a while , Shall the Fair-sprouting German Lilly smile , Yet kind and free Assist thy Labouring Toil. Then , Britain , then Prepare for Scenes of Woe . Then Nilus shall the wicked Land Ore-flow . A — a's Stately Pride must tumble down , And B — b's Lofty Towers must Kiss the Ground . Then Happy who in Goshen's fruitful Land , Sheltred beneath th' Almighties Wing shall stand , In ●…afety , Peace and Plenty at Command . Till the short Gloomy Day be past and gone : And soon another Brighter Morning Dawn . Gods Hand , and Will , shall be too Glaring plain , Longer to meet Neglect , or bear Disdain . Jealous , provok't with Emulation-Fire , Again shall British Piety Aspire . As it sunk Low ; so shall it now Rise Higher . His First-born , God in Thee again shall . Own And pour the Vast , the Double Blessings down . And England's Monarch High , shall wear the Nations ( Crown . The Fivefold-Portion-Right belongs to Thee . Then shall the Land from Curse and Toil be free . And England Benjamin Restored shall be . Onesimus . A Garden of Fountains , &c. OR Divine Openings and Revelations since the Year MDLXX . The First Vision that appeared to me was in the Month of April , 1670. Which was on this wise ; BEing my lot at that time to visit a Friend in a Solitary Country-place , where I had great advantage of Retirement , often frequenting lonely Walks in a Grove or Wood ; contemplating the happy State of the Angelical World ; and how desirous I was to have my Conversation there , my thoughts were much exercised upon Solomon's Choice , which was to find out the Noble Stone of Divine Wisdom ; for by acquainting my self with her , all desirable good in Spiritual things would meet upon me . The Report and Fame that Solomon gave of Wisdom , did much excite me to seek her Favour and Friendship ; demurring in my self from whence she was descended , still questioning whether she was a distinct Being from the Deity or no ? Which while in this debate within my Mind , there came upon me an overshadowing bright Cloud , and in the midst of it the Figure of a Woman , most richly adorned with transparent Gold , her Hair hanging down , and her Face as the terrible Crystal for brightness , but her Countenance was sweet and mild . At which sight I was somewhat amazed , but immediately this Voice came , saying , Behold I am God●… Eternal Virgin-Wisdom , whom thou has●… been enquiring after ; I am to unseal th●… Treasures of God's deep Wisdom unto thee , and will be as Rebecca was unto Jacob , a true Natural Mother ; for out o●… my Womb thou shalt be brought forth after the manner of a Spirit , Conceived and Born again : this thou shalt know by a New Motion of Life , stirring and giving a restlesness , till Wisdom be bor●… within the inward parts of thy Sou●… Now consider of my Saying till I return to thee again . This Vision took great Impression on me , yet I kept it for the present hid , but it Operated so much upon me , as indeed I was incapable to converse with any Mortals ; which was taken notice of , that some extraordinary thing had happened ; for the which I begged my Friends excuse , and desired that she would give me the liberty to be much alone , and to walk in the silent VVoods ; where I might contemplate what had so lately happened . Now after three days , sitting under a Tree , the same Figure in greater Glory did appear , with a Crown upon her Head , full of Majesty ; saying , Behold me as thy Mother , and know thou art to enter into Covenant , to obey the New Creation-Laws , that shall be revealed unto thee . Then did she hold out a Golden Book with three Seals upon it , saying , Herein lieth hidden the deep Wonders of Jehovah's Wisdom , which hath been sealed up , that none could , or ever shall break up , but such as of her Virgin-Offspring shall appear to be ; who will her Laws receive , and keep , as they shall spring daily in the New Heart and Mind . This Appearance , and Words , was wonderfully sweet and refreshing in my Soul ; at which I bowed , and prostrated at her Feet ; promising to be obedient to all her Laws . So the Vision shut up for that time . Pondering this in my Heart , with great comfort , that this Day-star had visited me from on high ; I returned to London to my own Habitation , retiring my self from all my Acquaintance , saving one Person that was highly Illuminated , who encouraged me still to wait upon this Vision ; for he was acquainted with somewhat of this kind . So after six days the Vision appear'd again , with a Train of Virgin-Spirits , and with an Angelical Host ; and called to me to come and see the Virgin Queen , with her first-born Children ; asking me , Whether I was willing to be joyned amongst this Virgin Company ? At which I reply'd , All willing to offer up my self most free : Then immediately I was encompass'd about with this Heavenly Host , and made a Spirit of Light. Then these Words from the Virgin proceeded , saying , I shall now cease to appear in a Visible Figure unto thee , but I will not fail to transsigure my self in thy mind ; and there open the Spring of Wisdom and Understanding , that so thou mayst come to know the only True God , in and by the formation of Christ , the anointed Prophet in thee ; that shall reveal great and wonderful things unto thee , that are to be made known , and publick , in its time and day : Therefore be watchful , and to thy Mother Wisdom's Counsel give good heed , and thou shalt greatly prosper , and succeed the Prophets and Apostles to perfect what was left behind , for compleating as to Christ the Fulness of God's great Mystery : So go on , and nothing fear , or doubt ; for I thy Glass for Divine Seeing shall evermore stand before thee . Then my Spirit replyed , According to thy Word let all this be fulfilled . And so this Glory withdrew ; but an inward Glory did my Heart sill , for a burning Love to all of those Heavenly Beings did kindle within my Heart vehemently . In the Month of August . THe Mind of Wisdom thus opened it self in me , as I waited in my Spirit upon her , she did shew me what Key would open the Great Mystery , which lay deeply hid in my self . It was wrought and carved out of such pure Gold , as had passed through many Fires ; many Keys I had tryed , but could not turn in this secret enclosed Lock , but still it shut upon me , though I thought I had that Key which was compounded of such Metals , as would have made its entrance , as Love , Faith , Patience , Humility , which with strong Supplication and Prayer , I presented , as the Key o●… the work . All which was too short t●… reach it . Whereupon I was put to loss altogether to seek how this Gat●… should be opened , having compasse●… the Holy City , and waited and trye every way , where I might find Passage Circling from one Path to another , fro●… Prayer to Prayer , and from Faith to Faith ; so that in good earnest I began to consider I had not found this wonderful Key , for want of which I might run out in wast all my days , and grope as in the dark , yet never find the Door which opens into my true Shepherd's Fold . Whereupon being cast into a deep astonishing silence and stillness , the Word of Wisdom thus opened it self unto me ; Oh thou deep searching Spirit , marvel not thou hast been so long frustrated , for as to thy present state and dispensation , thou couldst never reach me to all Eternity , for my Birth in thee lies deeper then thy present Gift of Faith and Prayer can open ; thou hast with many others been in a great mistake . But in as much as thou ●…wnest and bewailest thy unskilfulness , I will make known to thee what Key will turn this great Wheel of my Wisdom , so as it may move , and manifest it self in thee , through all thy Properties , if thou canst bid up to the Price of it . For understand that it is compounded of all pure Gold , subsisting in a burning Furnace of many Fires : And although this wonderful Key is of Wisdom's carving out , and her free gift , yet , Oh thou seeking Spirit , she will cost thee very dear , if ever thou obtainest her . Yet she goeth about seeking such as are worthy of her , and will shew her self within the Walls of the Mind , and meet them in every thought that waits for her Laws and Counsel , and brings a Kingdom which will be well worth thy selling all for . But the great thing , saith Wisdom , now is to discipline and make thy Spirit a cunning Artist , to give it Knowledge of what Matter in Number , Weight and Measure this pure Key is made up of , which is all pure Deity in the Number THREE ; which is weighty indeed , being one exceeding weight Glory , sitting in the Circle of the Heavens within Man's Heart , measuring with the Line of his Power , the Temple and inward Court , with the Worshippers therein . This is VVisdom's Key , which will make our Hands drop with sweet smelling Myrrh upon the Handle of her Lock . Which while I was opening her Privy-Door , with this Key , my Soul failed within me , and I retained no strength , my Sun of Reason , and the Moon of my outward Sense were folded up , and withdrew . I knew nothing by my self , as to those working Properties from Nature , and Creature , and the Wheel of the Motion standing still , another moved from a Central Fire ; so that I felt my self Transmuted into one pure Flame . Then came that Word to me , This is no other then the Gate of my Eternal Deep , canst thou subsist in this Fiery Region , which is Wisdom's Mansion , where she meets with holy abstracted Spirits , and gives forth a fiery Law , which if thereunto thou canst give heed , so as to come up to her Requirings , then no Secret shall be with-held from thee . Thus far am I admitted to , come into the entrance of her House , where I must stop till I hear further from her . Now as I was attending to obtain a fresh Visit , being entred into this first Mansion of her House , to hear and learn further , she said on this wise , That I was greatly beloved , and she would be my Mother , and so should I own her and call her , who would now be to me as Rebecca was to Jacob , to contrive and put me in a way how I should obtain the Birth-right-Blessing . For if I would apply my self to her Doctrine , and draw my Life's Food from no other Breast , I should then know the recovery of a lost Kingdom ; At which Salutation I was dissolved and melted , the fervent heat of this Love strongly impulsing me to a resolve , for to obey her in all things . VVhich pure Oil from Wisdom's Vessel stopping , it opened again not till October the 20th . in the Morning-Watch ; then heard I her Voice thus ; Sequester and draw out of thy Animal Sensitive Life , that is too gross : I cannot appear till that disappear . There must be Spirit with Spirit , Light with Light. No sooner had I this caution , but I felt Power which suspended the active busie mind , which for a time was expired into silence : Know then ( said the same Voice ) thou shalt supplant thy Brother Esau , who according to the Figure , is a cunning Hunter in the out-birth and field of Nature . While he with his subtilty seeking it abroad , in the wild Properties of the External Region ; I will now help thee to it ●…ear at Hand , even in thy own enclosed Ground . There the true Scape-Goat feeds , of which I will make savoury Meat , such as God thy Father loves . Hearing this Salutation from my late known Mother , I was deadly ravished in the Spirit , in the Light of the Lord , and feared to return to the dark House of my outward Senses again ; which opened a Spring of Intercession in me , that as one of the Friends of the Bridegroom , I might hear his Voice still , which indeed was so pleasant and sw●…t , as I could well have admitted of a dissolution of my Elementary Being , rather than this Conference should not still be maintained with this renowned Pearl of Wisdom . But I have learned to observe her Time and Seasons , I witness her opening as in the twinkling of an Eye , a pure , bright , subtil , swift Spirit , a working Motion , a Circling Fire , a penetrating Oil. November the 10th . 1673. IN the Morning , about the fifth Hour , my Spirit was called forth to attend Wisdom's Oracle again , to know further into that mysterious thing , she discoursed with me , in order to the obtaining the Birth-right-Blessing . Oh thou Fiery Soul , know thy self now out of thy own Creaturely Being . Whereupon I was environed with sweet burning Flames which devoured and consumed all th●… Bryars , Thorns , and accursed Emanations that did offer to put forth . So tha●… Scripture was witnessed , feeling God'●… being a Wall of Fire , which separate●… the Earthly part from the Heavenly●… T●…en uttered Wisdom her Voice : O●… thou sollicitous Spirit , I am now com●… to shew thee what is required of thee , a●… in the beginning of my parling I Shunne●… not to declare , what it would cost the●… to purchase the Key , that unlocks th●… Gate which gives thee entrance into that pure and transparent City , wher●… thou art to be an Inhabitant in the Lamb'●… Nature for ever . I tell thee , God requires an Offering from thee , as he did of Abraham , there is no sparing any part ; an whole Burnt-offering through the Eternal Spirit must be given up . Understand me thus , thou hast an Earthly Principle that hath dilated and overspread thee , and got into dominion , and covered thee safe from my Heavens within thee ; but these Thrones and Powers must be cast down , their Place must be found no more . Thou hast made great Complaints , for want of constant near Alliance and Freedom with God thy ●…reator : but marvel not the Cause lies ●…ere in dying , yet thou art not totally ●…ead . This is the first Baptism thou art 〈◊〉 know , and how many have herein fal●…n short in not giving their earthly Self Thorough-wounding and killing Blow ? ●…herefore to thee , O beloved of thy ●…other Rebecca , I commend to thee my ●…aming Sword , be thou now valiant , ●…d let it do full Execution in the Camp 〈◊〉 Nature ; slay utterly Old and Young ●…hatever in thee bears not my Mark and ●…ame , which is my Image . Few in this ●…tter Age have come thus far . There●…re I have had so little pleasure to in●…bit with , and to reveal my self to the ●…hildren of this Generation ; in that a ●…re Crystalline Mind is so rarely to be ●…und , and in no other will thy God ●…pear . Therefore hear and learn of ●…e , who well knows what will qualifie ●…ee for the reception of thy Fountain-●…ght and Joy , which may be an abiding ●…riend and Comforter to thee , which ●…as the Heritage of Jacob , thy fore-●…nner in the Line and Blessing . Now ●…aving made known what thy Offering to be , which is one remove that makes way for the return of thy Bridegroom ; the second thing required is the Venison that must be presented to thy Father , that he may eat thereof , that so the Love from his Heart may flow into thee , wherein the Blessing will be known ; but of this thou shalt have my Counsel , as thou art faithful in answering to this preparative Work. At these Sayings of my Mother I well pondered all , tending to the refining me out of my Earthly Life , seeing I must offer it up , and that time of my departure out of the first Principle , is drawing nigh upon me , as Wisdom has plainly shewed me ; that though I had come with many Offerings , yet till all was consumed by that one whole Burnt-Offering , I could not be made perfect in the Virgin-State , where Christ's Second Birth in pure Spiritual Humanity should appear in me . Which Wisdom told me , was the true and right Venison , that God my Father would receive from my Hand , who could savour no other Meat Offering but what should be made up and dressed by the Hand of Virgin-Wisdom , who further shewed me that place , where she would make ready this savoury Meat , which was in the fiery Essence of my Spirit . Which in very deed I did feel going to work in her own kindled Furnace , where she shewed me her Golden Pot. No Vessel was to be used but of that pure Metal , wherein was ordered all the several Ingredients , which I implored her Friendship to let me see ; which was granted unto me , who owned that her Fear was with me , and hitherto I had observed her Charge , and her Secrets should be with me , and that I should know such things from a deep Ground , as had not been broken up of late Ages : if I could bear that hot fiery Furnace , which should boil away the Scum of all that which of the earthly part had yet its remainder with me . Which Counsel begot this Exploration with my Mother , as fearing I should not come up to these her pure and high Accomplishments . Disponding therefore , I said , Oh my Mother-Wisdom , the terms of thy Requirings are hard , considering I constrained am to reside in the Out-Birth of a Mortal Shadow , where Millions of Spirits do me tempt to keep me from this high and noble Ascent . What an overturning must here be made , that so a Renewing may be on the face of my old Earth ? Which Renovation well answers to that Scripture , We shall not all dye , but suffer a Change , or Translation . Oh how little did I understand , till Wisdom unsealed and opened her Testimony , lighting my Lamp from her Seven Pillars of Fire , which now go before me , that my Way may no more be dark : Who hath made good her Promise , for I felt her strong Impulse , and her Furnace prepared , burning as an Oven . By which I well know what that Word of Record means , The Day comes that shall burn as an Oven . She told me , She was now come to make ready the Venison , that I might have access to God my Father with it , while I was pondering , seeing only the Vessel and the Fire , with Isaac I was ready to say , Where is the Lamb ? Then uttered she this Word , Thou thy self must be this Paschal Lamb , which must be sl●…in : Then was I taught to say or pray , strike upon that Life-Vein , which may abundantly return again ; thus yielding my self up to Love's Flaming Sword , I felt a separation was made . Oh how sweet is it to feel the Life's Blood run into the Foun●…ain of that Godhead , from whence it ●…ame ? Let none henceforth fear in the ●…ord to dye , for Life shall spring again ●…s to one that awaketh out of a Sleep , in●…o another Principle , or begotten into New World , in which with other In●…abitants , with whom I now my Con●…ersation have , in the Light of the ●…eity I do dwell . O dear Sophia , what ●…m I , that hitherto thou hast me brought , ●…at I should know of thy Magick-Art , ●…d from thy holy Flames to be inspi●…d , which foreruns the Day of Pente●…ost , which shall known again be to ●…ose who follow hard the Prize to ●…ke , This feeling , the Divine Power ●…d me touched as the Key that unlock●… the Gate of the Eternal Deep ; I fur●…er emboldned was to ask my Mother ●…isdom , how and when she would com●…ound that savoury Meat , on which the ●…essing entailed is , for I as one impati●…t am till the Birth-right confirmed be me . Upon which there was present●… as in a Charger , a Kid lying in a Com●…sition Liquor of Milk , Oil , and Blood , ●…th several Spices , as Spikenard , ●…yrrh and Cinnamon , giving forth strong Odours . Then Wisdom called to me . O go and see what I have compounded and prepared a Banquet-Feast , whereto as thy Father will come down with his dear Son thy Elder Brother , and I thy Mother , and will hereof take and feed , so that the Fountain of Jacob may be thy Blessing , which the Eternal Father accordingly pronounced , saying , From the Upper and Supercelestial Planets let thy Eternal Nativity again renew , as from its own Originality ; by which the lower Constellations and Elements shall to these subjected be and bow ; as a Globe upon which thy Feet shall stand ; and both the upper and neather Springs command . The Dews of Heaven , and the Fat Things of the Earth shall together upon thee meet : This is the Fulness of all Blessings , wherewith the Triune Unity do thee greet . Henceforward now observe , and obedient be , to what shall be further Communicated to thee . After this my Spirit still attended eagerly longing to lay my Mouth t●… Wisdom's Breast , from which the Wor●… of Life so sweetly did flow . Then sh●… with her Flaming Heart did present he●… self to me . Out of which Heart sprouted forth a Tree , with Twelve Branches , having upon the Root of it engraven , GOD is the Pith , Life and Virtue , that maketh the Heart thus Fruitful , in various opening and quickning Powers , giving forth according to each Branch , a different and peculiar Fruit. Then said she to me , Here doth lie the Mystery : do thou it come and see , how out of the Flames these Branches put forth green and palpable Fruits , that are not yet grown , yet thou with Patience must still wait till to perfection of ripeness they be grown in thee , then of the first Fruits of this Tree thou shalt bring to thy God as an Offering , who will accept it as a pure Offering , that will draw down the Life's Blessing ; read and see what engraven is for thee , and let thy Mind be staid a while , till thou to this ripe Age shall arrive and comforted be , that this shady Heart as a fruitful Vine shall overspread within the Walls of thy Mind , a River of Oyl shall here out-spring , which will make thy Flames burn still , till so hot the Furnace may come to be which as the Sun for vehemency shall transmute this Fruit to a Golden Colour . Then thou with savoury Meat to thy God shall come , who will himsef feed upon their pleasant Fruit , which nourished has been from the Life's Blood ; Come now and into Love's deep descend with me , that thou mayst know the various operation of this Tree , and every Branch thereof , namely as the living sense shall spring in thee according to which thy lot will be , as relating to the Blessing promised , the which will require perseverance still in the Faith , till to perfection in Colour this Fruit be brought . No other charge I shall leave with thee , but to abide within this shady Rock , where Love's Flames shall be thy Food continually . Oh how pleasant is it here to be , all encircled with Love's flaming Breast ? January the 22d . 1674. VVIsdom's Word opened yet again to me , saying , Arise , swiftly follow me : I will shew thee Greater Things then what hath yet been known to thee . Whereupon I felt a mighty attractive Power drawing up my Spirit for Ascension ; but surprized I was with a potent Enemy , which did me encounter highly , charging me with a breach to Nature's Laws , and how I stood obligatory to her , in as much as I had an outward Body , which I ought to take in the Sense of its Elementary requirings , and accordingly make Provision , as the rest of my fellow Creatures in the World , which were under the Government of that great Monarch Reason , to whose Scepter all must bow that live in the Sensitive Animal Life . These and such Arguments I was assaulted with , and pursued as Jacob was by Laban , when he took his Flight to return to his Father's House , so greatly distressed was my Spirit , seeing it self so oppressed that it could not tell where to make its escape , or how to discharge my self from being a Subject to his Starry Kingdom : as I stood in the Line of Nature . I was under the dominion of the Starry Region , in the strife of the four Elements , which brought in the Curse , where Care and Fear , and the toil and labour of the Body did consist . Saith the Prince of the earthly Life , How wilt thou acquit thy self from my Laws , and break thy Brother Esau's Yoke from off thy Neck ? Thus in obedience having drawn up my Charge , and having good proof and witness hereof , I presented it to the view of my Mother , who said , Are these things so indeed ? I shall advise with the Deity how to destroy them out of thy inward Coasts , seeing thou dost not join or take any part with them ; but hast brought in Evidence against them as Traytors to the Crown , Dignity , and Dominion of the Lamb , whose Power they would depose him of , in his chosen and elect Seed : and though these evil seducing Spirits think their Mountain so strong , that it is never to be moved , yet know their Day of Judgment is hastening on apace , and they will be given up to be tryed by the Fiery Law , which issueth forth from the Ancient of Days , who hath appointed a Day , in which he will avenge his Elect , that cry mightily to him , as oppressed by these invading Spirits . Be of good Comfort , the Judge is nominated , the Jury is chosen , by whom the Verdict will be given ; therefore b●… true to the Interest of my Son , who i●… appointed to judge the World in thee , and to cast out Hell , Sin and Death , the Beast and his retinue into that Lake , where there shall be no return out thence , to assault thee more with their Dregs and Poysonous Floods . This is to be done by joining Issue and Power with me , who am come to help thee against the great Leviathan , who makes War most , where he sees his Time of Reigning is almost worn out , and that he must have no more place ; who thinks it very great Injustice to be cast out of Man's Nature , before the laying down the Mortal Body . But oh , to thee let me commend this present state , that in my Virgin-Purity thou mayst still be found ; for I delight thee all fair to see : then with my presence frequently I would visit most satisfiedly , wherein you tell me all your Joy doth lie : Then droop not , but most pleasant be , as those whose Name and Place is ever with me . Call in also those who of doubtful Heart are apt to be : Unanimously go forward , remembring what the true Nazarite is to be , of Holy Courage and Divine Magnanimity : no more must such hang down the Head , or to feebleness of Mind give way , but the Power display , which in the Seven Locks concealed are ; it is but needful that you all Force do draw out ; for while these Earthly Spirits do border upon your Land , they will be scouting out : therefore without my proved Armour dare not with them to parley ; this is the Charge I shall leave with thee . August the 10th . OH the Wrestling Wheel that I did feel moving , to grind the Earthly part down ; setting all at Variance in me , that so it might still keep uppermost , and subdue the numerous Hosts that would my Will have forced ; for did that but yield , then the Field where the Treasure and Substance is concealed , would obnoxious to the Robber and Spoiler be , who hath watched the Prize to take from me . Therefore in variety of Temptations I placed am , to prove whether or no I can stand , and let the Waves still beat and go over me , and no ill fear while the Ark of Faith about doth inclose me ; the great Swellings of Jordan shall not afright me , while I do see the strength of Salvation so nigh , that willeth and bringeth to pass according to the out-flowing of the Omnipotency , which from the new-born-Will most prosperously effecteth all things . Then will it be seen what the Conjoyning of the Eternal Constellations bringeth forth upon the hidden Man through their Fiery Drivings which now thrust forward for Consummation , that I might see the issue of what I have been made to hope and believe , and pray for : Though Prophecies and Revelations do for a time most delightfully entertain the Internal Senses , yet short they are of the Body which consisteth of the Heavenly Things themselves : as it is well said , Prophecies , Tongues , and Faith , and Hope shall have their Cessation , but the Kingdom of the Love , all Concord , the bright Bodified Spirit that hath received Dominion as a super-addition , is beyond the Priestly and Prophetical Office . But while I was reaching after , and inquiring when I might expect the coming down of the Seven-Throne-Powers which are the Pillars of this Kingdom , by whom it will be established for ever in the Perfection of Righteousness , the Word said to me , Rest a while , these two are the foregoing Ministrations that will make much for the third , the Holy Order of a Priest to give attendance in the Tabernacle , is no light thing to be near to the Majesty of Purity , which requires a perfect Consecration . For the Holy Being will have none about him to minister to him , but anointed Ones , from whom may be smelt the Spicy Perfume , that so nothing of the dead unsavory part may be felt ; this will qualifie for the Ordination of the Power . Here wait till made perfect , then thy own Hands shall be sufficient for thee , whereby thou wilt find ability to fetch in out of the secret Tower , where is kept for every full grown one , this presented great Jewel of Power : which I dare not to any commit , till they perfectly become wise , of a sound and unchangeable mind to keep secret what the will-pleasure of the Deity is to have from the unworthy to be concealed , no unfaithful Dalilah ever more shall here with be intrusted , which of a double mind be which goeth after any Lover besides me therefore make proof of Truth , Love and Loyalty in a fixed Virginity , before this discovery be made forth in Verity : but this know , the true Nazarite is with Him who will not be deceived in his choice , as the figurative Sampson was . This mighty Man of strength will take none into his Bosom , but such as may be confided in . Therefore if thou wouldst his Dalilah be , of perfect Beauty with spotless Chastity , which will well please this mighty Prince of Peace , who will not thence refuse thee , when well assured that thou hast declined and forsaken thy Father's House and Kindred , never to turn back to them more , but constantly to him cleave : then his Head on thy Lap he will repose , and his hidden strength to thee reveal , and nothing from thee conceal , being in Joint-Union , no more twain , but one Spirit : The Seven Locks of his Power he will suffer thee to unloose , and draw out therefrom such Might , as may slay and overcome the Philistines Host , which such prickling Bryars have been to invade thy inward Coasts , and most holy Place , which is appointed for the Ark of the Covenant , there to rest . But behold now is risen a Judge and Law-giver , one that is mighty to save and deliver out of the Hands of all thy Enemies , who thy true Covering in the Day of Battel will be : Therefore henceforth fear not those Warriours that come forth with the Goliah's Spear and Shield ; the Champion which keeps within , shall make them all to stagger , kill and fall , for the true Sampson will maintain Victory over all ; it is well worth the sheltring under his mighty Wing , here with safety thou mayst set , and upon his Love do thou incroach still , who will not offended be , though thou intrude thy self his Dalilah to draw out his Heart more to thee , till he shall make known his great Secrets unto thee . I well know this is the only precious thing , no one can ever privy here unto be made , till Wisdom be the Bride-Garment upon their Eternal Man , then ravished with thy Beauty , and with a pleasant Aspect will Emmanuel look towards thee , and give thee to read within the seven sealed Book : There is the interpretation of all in the History , as from whence I give thee to understand the Mystery of the Nazarite's seven Locks , they answer to the seven Seals of this Book of Life , which only is to be opened by the Virgin , compleated in the seven number of Spirits , which are the seven All-seeing Eyes that only can read in this Book , which is the true Ground-work of all those wrestling working Properties , which moved are by me , as thou dost in thy self feel , a new Frame and Model for great and precious substance to be taken into : therefore take heed now , and for no common use let thy inward part any more be ; for these Throne-Powers which have visited thee , will admit no mixture of company : all of one sort in pure Harmony will meet in this Lovepaved-Sanctuary , where thy all desirable fellowship will there in the free Liberty dwell , and where opportunity thou wilt have in Love's Sanctuary , to dive and search , till thou findest out what lieth hid within the Breast of thy worthy Nazarite , who now hath received his full Dowry : the Father hath invested him with all Power , to a full and perfect state of Glory he is now instated ; then doubt not but he hath wherewith abundantly to gratifie thee : a higher and greater Match I could not contrive for my self in thee ; consider hereof well , and carry it according to my Counsel ; then shalt thou his Heart still draw down , the Tabernacle of witness in thy Heaven , the Rainbow in the Cloud , which thou hast seen , as the Mark or Seal of the Covenant betwixt God and thee , according as it is written in the Prophets , He shall be given for a Covenant : What to do ? not to read over as a dead Letter ; no , thou shalt witness him thy Prophetical Spring , a Book written within thee , to which now with all those seven Eyes do thou turn in , that this Rainbow in thy New Heavens , as a Throne-Circle may inclose thee with him as a secret Pavilion , where no adulterated thing can break through to disturb , while thou art looking into this New Testament , which shall never be trusted out of this pure Circle of the Life's Covenant , into which by my Virgin Purity thou only canst pass in , if I were not at hand all over in an Oily Pool , to bath and drench thee throughout , that so the glorified Eye may think thee all fair , & send forth a Spicy Breath of Air , which only agreeable is for thee , with thy fellow Branch , as not only worthy ye●… may be , but also bold and free to take and read this Book of Life , which now upon the opening is , as I this Day have shewn to thee with that other Book , which wide open in the common and outward place always is to be found , to which thou art by the earthly dark part invited thereinto to look : and it would there retain thee , but out of this Book of Death thou mayst not look , which is a flowing Source of strong reasoning , that as a Wall , would inclose and captivate thy Mind , that it should need only the Death's Lines , that hath the putrefying been , that have kept the whole Universe Prisoners in the black Dungeon of Sin : Now to this end I have presented thee with these two Books , that henceforth thou mayst avoid consulting with that which always is at hand , and so readily doth offer it self unto the view . But I am come absolutely to forewarn not only thee , but such as are growing up with thee , upon pain of my displeasure , you would not turn your Eyes out any more , for great is your danger , if under the Law of this first Covenant , wherein Eternal dying is that you still in parly therewith should be found ; but come now , draw in , my wise and obedient Children , I have provided this other Book , to be unloosened : the Seven Seals no longer shall before it stand , because I in favour am with the Lamb , who from his Virgin-Spouse will nothing hide : Therefore in my Light you may in this Book see where you may come to your lost dignity . It may well be Wisdom's Book of Revelation entituled ; for without me you here could nothing understand , though it stood all open to you , the Interpreter I my self must be , to tell you Letter by Letter ; for you know not yet what number it is that makes up your New Name , which till you do see what challenge can be made to the rest of the whole inrouled Mystery , but as in a Metaphorical Look through my Glass , in the first Leaf unfolded thou wilt see the engraving of that Name with Letters of Gold. November the 3d. The Divine ANGLER . THere was presented to me a Person , Angling upon the Brink of a River , to catch Fish ; but his Labour was fruitless . So that he gave off , being hopeless . Then came another Person , and said , Be not Discouraged , but follow me : Behold , and see , I have got an Angle that hath such a Bait ; as all the Fish in the River will fall upon it . And accordingly I beheld multitudes in a cluster brought up by it . Then cryed out that first Person , Surely the Lord , who is the great Fish-taker , in verity is come here , and hath wrought this Miracle indeed . Whereupon the Person went into the Deep , and having vanished down into it , drew up the Fish : and cryed , If ye will here follow me , ye shall the Principal Fish take ; but under Water ye must learn to Dive , and again know how to Rise . Consider , and sind out this Parable : for here is Meat for the Strong . November the 4th . The Opening of this Parabolical Vision . IT was now given me to understand , what this did drive at . The first Angler that went , representeth the Forward and Willing Mind , that a Fishing would go to draw up out of the Broad River ; wherein the Everlasting God is to be understood , who is said to be the Place of Broad Rivers ; in which holy Spirits , as in their proper Element do live , and swim . Flesh cannot live in Water , but Fish is of another kind : which nature the Holy Ghost doth present , as a Similitude for the New Creation , that will live and move much in the Watery Element , which is a Degree much beyond the Earth , though under Purgations by Fire . Neither is Fish so gross or corruptible : but they are still under a Washing Stream , and therefore not used for Sacrifices in the Old Law. Whereas all that is of Flesh is by that ordained for Burnt-Offerings , that it may pass through the Purgation in the Flames of the Altar . Now what the Sea and Rivers of this kind do feed and generate , must signifie a Generation of Creatures , that is nothing so course and bruitish as are the Earthly Beasts . But from this it was shewn me , that this River figureth out God himself , and the pure Angelical Spirits , that move in God as in the Glassy Sea : wherein contained are the vast Riches that none in Flesh can see , nor fathom ; till they changed be into such a Body as in God their Watery Element to live , and there to swim , and dive for the unutterable precious Stones , to bring them up , according as need doth require . It is not the Angling upon the Outside of the River , but the Adventuring into it will obtain the desired Prize . And consider what Bait is to be the attracting Matter , to draw both Spirits and Substances of this unto us . Now then it may needfully be inquired into , what this Bait compounded of is , for drawing Angelical Spirits , that will also soon draw us after them ? It was thus hereupon delivered to me , that it must be the Composition which consisteth of all those excellent Virtues , and Properties , that were and are in the Spirit and Nature of JESUS . For no other can attract and take in God , but what is so much like to God ; who must be Signatured upon us . For else it will be as fruitless as when the Disoiples went a Fishing : till the Lord the true Angler come , no Draught could be fetched up . Even so this is to Instruct us , that we examin , whether or no we upon this High and Worthy Undertaking , do carry our full and compleat Bait with us , which is the precious smelling Spikenard of an humble , meek , and clarified Mind , that expresly answereth to the very Mind of JESUS . Then doubt we not , that we shall fail , of drawing to us Spirits sublime , that live in that pure Climate , where we shall with them most willingly back plung in , and in a pure Body swim always under the Stream of these Waterings . Jesus the Lord our Bait and Angle will be : Then in what Riches shall we excell ? Oh this all-worthy is of our Consideration , in the Element of this Water of Life how to live , and appear for a while as Drowned and Dead ; till that we shall arise and swim with the rich Pearl in our Mouths . Then will it be cryed , This the Christ indeed , that hath the great Draught brought up , through sinking down into Faith's Obedience . Who now venture will to walk upon these Living Waters , wherein the Healing Medicine is , but such Hero's in the Faith , as will not afraid be , to dive into the Bottom of this River deep ? For otherwise the Rich Prize , which is in the Fishes Mouth , can never be caught up . The Wise in Heart , who by the pure Spirit have been taught , will what is by the Parable meant well understand . November the 7th . The Magical Journey . § . 1. IN my Spiritual Journey on , to the Land of all Blessed Stores , a Figure hereof was acted Magically before me , I being carried to a Gate , which was so narrow and strait , that there was no getting through , but by creeping upon the Knees , and that with great . Difficulty too . And so led on was I still , till at length I came to another Gate , which was somewhat more easily to get through then the First ; but strait enough . So passing on yet further , there was a two Leaved Gate : but the One Leaf opening was fitted exactly to my Stature in Heighth and Breadth , which gave entrance into a Place , where neither Beginning nor End was to be found . And I said , what make I here alone ? And the Invisible Guide that led me through these three Gates , answered , that There would be some others that would come after me , when they did hear where such a vast Plantation was , which was to be replenished with all sorts and kinds of good things : and yet no Toil , Labour , or Care required is . But know that it is appointed only for Wisdom's high Magicians to Act here their Powers , that had passed through all her strait Gates . § . 2. This Presentation , and the Advice attending it , was very powerful ; which still I called over , and searching deeper , to have the Exposition of the Gates given unto me , by and from the dropping Unction . For though my Spirit saw nothing but an Infinite Space : yet such a Perfuming Gale I felt , as if all manner of Flowers were growing . But this Word came also to me , saying , Here is the Place for Love's Kingdom to grow , with its Natural Inhabitants , that have left behind the gross selfish Love. That must not come here ; for that it is that makes the Passage so strait . § . 3. For as much as none can come in , till they be unstripped and uncloathed of the low sensual Nature . For in this place all that counted worthy shall be , to come in here with thee , must put on Transfiguration , and act in the Supercelestial Philosophy , as holy Magus's that skilful are to work in the Furnace , that maintained is from the One Burning Element ; which giveth the High Superelementary Matter , the Composition whereof maketh up the Store of all Acting Wonders . Here then on a sudden did I in my Spirit view , several Persons so Divinely Modified in their Bodies , that in this Mystery highly , Learned were , that would sound forth such a Spirit from themselves , that might give an Existency and Being to whatever they pleased to will ; sometimes raising up Golden Tents to go in and out , and at other times making some places which seemed all empty and bare , to spring up with wonderful Plants , that perfectly did yield their Fruit , appearing in a Golden lustre of Brightness ; that was said to be Magical Food for the Inhabitants hereof to live upon . In other Places they without digging or moiling , did bring up Mines of all precious Stones and Golden Oar ; which was at the command and service of these Princely Spirits , that did walk up and down here . And whereas I thought at my first entrance here , that I saw nothing , after a few Moments of time had passed , thus replenished I did see this place with Spirits of such an high Degree , that did attract me immediately to them . Then did they put several Philosophical Questions to me , which I did not comprehend . Upon which one among the res●… most Courteously did offer himself to instruct and teach me : moreover saying to me , He would open to me the Mystery of their Art. For he said he found there was that Signature in me , that would take Impression , from the Supercelestial Planets . So he placed me in a goodly Tent , bidding me wait to go forth in the Pure Acts of Faith , forth , for therein I might come an Adeptist to be in this High Philosophy . Here being a Considerable Defect in the Original , the Author waited in her Spirit to recal the same , and upon the 22d . of March , in this Year 1696. she received this further Opening , às also in the following Days , here confirmed . § . 4. Wisdom appearing to me , I inquired of her who these were ; who told me , they were the Antient and Late Wortheis taught by Her , in her Divine Magical Stone , both in the Inward and in the Outward : and that the Time was now approaching , wherein she was to make New Artists in this Theosophical Wisdom , that should put a New Face upon what hath been Disfigured , and under a Cloud of Contempt , Ignorance , and Ignominy . For no other way then this could be found , but as this Deep Mine , wherein this Treasure hath so long lain hidden , should be broken up . Then the Apostle John to whom this Mystery was well known , and who was the Person that had before spoken to me , spake thus to me , saying , As there is a Natural Stone , so there is a Spiritual Stone , which is the Root and Ground of what is brought forth visibly by the Sons of Art. And as the Outward is Bodily , and consists in a Manual Operation , and takes up a considerable Time ●…or its Perfecting ; so is the ●…nward gradually wrought out , and may require as many Years as the other doth Months , before it reach to its Consummation . Then I enquired of the Angel John , How I should go about Working it ? He answered me , There must be a Cessation of all Working , as to the Powers of Nature : And I will describe to thee the Method that is to be taken , by the Similitude of the Outward . As there is a Furnace to be Built in that , so the Corporeal Man answers to that , wherein the Fire-Seed of the pure Deity doth enkindle it self from the Essence of the Soul , sinding a sanctified Vessel meetly prepared herefor . Now as to the Matter which is to be wrought upon , it is the Divine Salt , put into a pure clear Crystalline Glass , that is pure Spirit . Furthermore , know thou that this Salt is hidden in all Men , but it hath lost its savour , and is the Light Principle that contains all Principles , Man being an Epitome of all Worlds , though unknown to himself . Whence he may find in himself whatever he searcheth for : but this cannot be done , until the Salt-Stone , which hath lain as Dead , cometh to be Quickned by Christ the Fire-Stone , that calcines the Blackness into a Jasper Brightness and Whiteness . This is the true Theosophical Medicine that doth gradually work from it self , of it self , and to it self , as a Grain of Wheat is sown , and by the Concurrence of the Sun and outward Planets , forms its self into a Body . It is only to be watched that no Ravenous Birds do come to pick it up , before it arrive to its Maturity . For thus it is with the Golden Stone , which lies hid in the Ground of Nature , which is nourished by the warm fiery Influences of the Divine Sun , and watered by the moist Sperm of the Spiritual Luna , which causeth it to vegetate , by the Coagulation of the Planetary Powers of the higher Order , drinking and swallowing up the weaker and lower , by which Dominion is obtained over all what is Astral and Elementary . Thus the Beloved John did open the Nature of this Royal Stone , as it opened in him in the ●…sle of Patmos , when he was said to be in the Spirit . And he told me further , That where the Universal Love was born in any one , it was the true signature , that this Seraphick Stone would have its Formation . § . 5. With Great freedom I was made to enquire , well knowing this Celestial Stone had already its Birth and Vegetation in me , whether my Outward Furnace might not break before it was finished ? Then replied this dear Saint , Be not solicitous , or concerned about that ; but be patient in hope , for the True Philosophers Tree is sprung , and is in a fair way ripe Fruit to produce : Thou hast no other Burthen put upon thee , but to set under it and to watch until the Golden Apples do of themselves drop . Then mayest thou know the Multiplying Vertue , and as Eve did give of the Forbidden Tree to Adam , so possibly mayst thou , by a new created Virginity of Spirit , give forth to Wisdom's Offspring plenteously hereof , by which Multiplication from this Virtual Tree shall in thee both Spirit , Soul and Body renew . It will be a Dispensable Gift , so that such as have arrived to an high Progress in it , may awaken and multiply the same in another . § . 6. Then was it further directed as to the Matter of this Stone , that the Composition thereof was the Four-Elementary Matter , which is to be sublimed and calcined by the Superiour Element , in the Tenth Number of Perfection ; and seperated and sealed up in the Glass of the sanctified Mind ; that so the Supernatural Motions according to Eternal Nature may work out Purity , and Leaven that which is gross . So that there is no need of any thing more to be done but to watch the Fire , that it may never go out , until it be finished , and be kept in a gentle nourishing Heat , till it come to its Perfection . § . 7. After this was described to me , it was said to me by Wisdom , and by the Apostle John , Thou shalt now be brought to the Antient Worthies that have made Projection upon this Stone , as well understanding it both as to the Spiritual and Natural Part of it . And when I was brought there , I saw the Patriarchs and all the great Philosophers divinely taught , both of former and latter Ages . Then was I led into a Darkness , which by a Magical Power , these changed into a bright Silver Light. Afterward I was brought into a barren dry Ground , and these by the speaking forth only of a Word , as , Let this Soil be changed into a Fruitful Lebanon , brought up all the variety of pleasant Flowers and Plants , that sent out a mighty hot Perfume . Then I was led on still to a Mineral Ground , where were all the baser Metals . And the Apostle John , who was the chief Magician , said , Come and see , what is here to be done also . And he had in his Hand a little Vial , containing a Liquor like to Gold , and he dropped some Drops of this upon each Metal ; and they were all immediately transmuted into Lustrous Gold. Then I was led to another Place , where there was nothing but a Redish Mould cast up : and then by the Word of the Power , which he spake forth , this Earth was changed into Forms after our Human shape , but clarified and bright , standing up as a great Army . And he said , These are the Fire-Stones , that are to walk in this New Paradisical Region , as Glorified Figures , like unto such as were here before them . Then I Queried how could it possibly be , that such Effects could be produced by any that in a Mortal Image did now upon the Earth appear . Upon which the Beloved John answered me , All this that thou hast seen , is possible again to be done , by Wisdom's White Tincturing Stone formed within ; by which the Great Wonders in the last concluding Age of the World , shall the grand Revolution make ; changing what is gross and vile first within , and then going further on to Transfigure even that which is without ; that so according to that saying , The Vile Body shall be changed , and reduced , and brought into the Glorious Liberty , whereby it may possess the Kingdom and Dominion , with Christ the Glorified Head. Then was it said , This is the true and faithful Mystery , that understood and unveiled hath been to thee ; for a Foundation of Faith and Hope to Wisdom's Children to look into : and to wait for the Formation in themselves of this White Virgin Stone . Then may they most freely and easily eat and work ; and nothing shall them controll , as to those worthy Enterprizes , and Exploits , that are to be wrought , which shall distinguish them to be the Sealed of the Living God signed with Power from on High. A further Opening of the foregoing Vision , given in the same Month of November , 1675. THe Word came to me , saying , The Love-Chain is to be unlinked betwixt God and thee , while the Spirit is the only Eternal Matter and Quality , whereon thou art to work . Therefore fast hold it will take on thee , so strongly , as to draw , and fix thee in the Circumference of the very Immense Love , from which the Eternity is seperated , and the Curse of the Elements divided , and totally taken away . O enter , enter , I say into it : This is the Infinite Space that thou hast seen , which is beyond the Third Gate . This invisible Love-Chain will work thee through the First Gate , which so strait and narrow is , and so through the other two ; if thou give it all Length and Breadth within thee , to wind thee up swiftly . For what is so strong as God's Love , for restoring into the desired Fuition of all Plenty and Goodness ? Therefore be strong , and courageous in the Love , in the passing through these several Gates : and fear not all the Attacks of the Enemy , till thou enter in this Blessed Land , and be there married to thy Beloved . An Expostulation of Wisdom's Pilgrim . VVHile I was in my deep Agony , a Spirit of Prayer came down , which sent up mighty Cries and unutterable Groanings . Which , as I did most sensibly feel , pierced and broke through the Gate of the Eternal Deep . So that my Spirit had admittance into the Secret of the pure Deity , where I had Audience , and free liberty to pour out my Grievances , shew my Wounds , and who they were that had pierced me . Every ones Hand was against me , shooting thei●… Bitter Arrows , adding weight and pressures to her , that was bleeding upon the Cross already , crying , Crucifie , Crucifie in Dying , let her Dye . Now I seeing that I was to tread the Wine-press alone and to encounter the Potent Spirits , th●… Throne-Princes of Darkness , I cried an●… was in strong Travel . Yet every Pa●… and Throw did open the Birth of Lif●… and gave me entrance into the Hol●… Place . Where I heard first the Etern●… Sounds : and then after that , obtaining the Power to be in a stillness , where neither Motion or Thought did stir , I was in a smooth calm Water , wherein no Dirt or Mire did cast up , neither was there the lifting up of any Tool , or making any noise to drown the Voice , that spake to me in this wise . The Voice of the Bridegroom . O thou afflicted , tossed and forsaken One , I will marry thee unto my self . Thou art mine : be not dismayed . Fear none of those things thou art to suffer ; for the Power and Presence of my Omnipotency shall be with thee . Thou must be my tried Stone , at which many shall fall and stumble ; thou hast been refused , and set at naught , but I will magnifie my Name in thee , and yet make it Honourable . Only this I require , that thou seperate thy self , and touch no more unclean Spirits of this World , for I can endure no Polluted thing to come before me . Therefore holy , harmless , seperated from Sin and Sinners thou must be : then in the holy Priesthood thou shalt wait on me . The Answer of the Spirit of the Soul. At which I said ; Lord , how can this be ? For though I have greatly desired this Office to minister about the holy Things , that so I might be nigh to thee ; yet the Worldly Spirit maketh a Challenge to this outward Husk or Body , and saith , that I am not got out of the reach of its Dominion . Hunger and Thirst , Heat and Cold do attend the outward Man , which do engage its outward Senses , for things which are External ; so that none can live in that pure Abstraction , till redeemed out of all Care for the present Body . This was that which I bewailed , and did plainly ask God if it were not possible for the Eternal Mind and Spirit , to supply all Wants to that which were Corporeal , without the help of the Spirit of Reason , which is King in that Region where the Curse is . The Reply of the Bridegroom . After a little while of suspending my outward Senses , this Answer I obtained , That this could not be , till there were a Total Death of the Body of Sin ; referring to that in the seventh of the Romans , ver . 6. That being Dead wherein we were held fast , we should serve in the Newness of Spirit ; as being discharged from the Law of the first Husband , to which we were married , after the Law of a Carnal Command : Whence we are now free to be Married unto him that is raised from the Dead , and so shall become the Lamb's Wife , jointured into all the Lands and Possessions that he hath . The Eternal Revenues are belonging to her , whether Invisible or Visible : all Power in Heaven and Earth is committed to her , and all things are given to those that are his : whether it be Gifts of Prophecy , or of Revelation , or of Manifestation , or of Discerning of Spirits : or that high Tongue of the Learned , which only speaks from Wisdom's Breath . The Preparation of the Second Marriage . At which Opening , my Spirit even failed within me , as desponding ever to get rid of my First Husband ; without which no Marriage with the Lord from Heaven can be . For knowest thou not , ( was it said to me ) that the Law of Sin hath Dominion , so long as he liveth ? So from hence the Spirit did testifie that nothing less then a Thorough Death would put me into a Capacity of this Marriage with the Lamb. For he will match himself only to a Virgin Spirit , incorporating , and thereby changing into his own pure Humanity : and this is a Begetting into a Living Substance , which springeth through the Death of the Old. Which as the Grain that dissolveth in the Earth , and generateth a New Body : so in like manner doth the New Creature , spring forth ; which indeed is Christ , our Life , whose appearance will put an end to Sin in us . Now what brought in the Curse , the Care , the Toil , and the Impotentcies which distress poor Man in this his fallen estate , but a Deviation from his God ? And while in this state , he stands as a Debtor to Sin , being under the Dominion of it , this maketh him obnoxious to all the Calamities which do attend those that live in Bodies Elementary . But now to hear of a Possibility of a Putting off of this Body of Sin , this is good Tidings indeed : and verily the Prophet which is risen in me , hath prophesied that such a Day is at hand . And that I shall be a Witness of Jacob's Star arising , and shall see for my self , and not for another . Then shall that saying be fulfilled , Death is swallowed up in Victory ; even the Death of that First Husband , who so long hindred my Marriage with the Lamb. Who by a New Law from Mount Sion hath set me free , from the Law of Sin and Death . Be astonished , O ye who are Wounders and Despisers of this Grace ; which I now see is near to be Revealed . For the Garments of the Bride are making ready : and it is granted to me to see , in whose hand they be . O Wisdom , to thee is committed only the Ordering of this Wedding Garment , which of divers Colours shall be , that known from all others may be the King's Daughter , who under thy Teaching and Discipline is committed . April the 20th . 1675. The Shulamits Debate , & Expostulation with Wisdom . OH my Mother , how is it that thou hast shewed me of the Glory of thy House , and of the Honour , Riches and Dominion of thy Kingdom , and hereby hath allured and drawn the Spirit of my Mind , that I cannot turn my Eye from thee , my Senses being refined , and with thy Life close touched , that I altogether incapable am to join to Baal , or to immerse my self with the druggy polluted Life of this outward Principle , which hath no consistency with that transparent state where unto thou hast called me , with thee to have my Conversation , as one that hath obtained Grace , to be sirnamed by thee , and admitted into the secret of thy Counsel , in order to some peculiar Service for thee . If so , why is it I am yet straitned in force and power ? What signal mark do I bear to demonstrate my holy and consecrated Calling to wait in thy Pavilion ? What Commission have I from thee to shew , whereby all unbelieving and gain-saying Spirits may be convinced and put to silence ? true it is I have had free Communications through Transportation of my Spirit : but what is this without fixation , and Seal of the Power which may bear Record of its own Omnipotency , working forth to redress all Maladies and Grievances ? seeing I have taken upon me to plead , suffer me yet a little to empty and unload my self to thee , whom I well know to have the tender working Bowels of a Mother , and numbrest all my Complaints ; the first Argument is from thy free choice of me , calling me out of all Nations , Tongues and Peoples , no more to know my Fathe'rs House or the Land of my Earthly Nativity , but to renounce and seperate from all , attending thy Appointments only , at whose Knee I have been for some time brought up ; to hear and learn the manner of the worship of my God , which is expected in a different Living , All-Powerful Ministration , which to know is indeed Life ; but to act forth from that Life , brings the Joy , Peace and Glory , which will be the Renown of Wisdom's Nursery , among whom I have thus far found favour , as to have her Friendly Salutations , with Word upon Word , sealing Instructions to me : but this is not enough . Oh the Spirit and Breath that goeth forth with all Influencing Powers , to create new Forms of things : this I know will give the express signature of a Godlikeness putting forth through Nature's contemtible Appearance : Here is surely a matchless Glory to break forth , the highest Mystery , which was ever unveiled , the best and choicest of all Wisdom's Treasury , yet to be brought out for such as pursue , and make it their only one Interest , minding and regarding nothing else . Oh my Mother , while herein have I busied my self in putting and throwing off all Weights , that I might come a naked Spirit unto thee : How have the pernitious Necessities cryed for the out-part to have Right done it , to act , and work , and plot in Reasons Counsel-House , as the manner is of all which live in the gross Animal Body ; is known to thy all-viewing Eye , which runneth to and fro : and what my Conflicts have been , and still are , while I have studied to evade and make my escape through the Throng of Worldly-Wise Reasons Guard , who have by order of their great Prince , watched me in every going out and in : when with my only Friend I would my Time secretly in all sweetness spend , contrivance hath not been wanting to draw me down , to wear again the dark Linsywolsey-Gown . I being well aware through divine caution : These are the Pirats that have lain in wait for me , to take what Substance is with me embarked . So that Perils on all kinds do beset , but this my Ark above all Waters doth keep floating , ( a Man of War is within ) which will keep this Vessel from being a Prize to the subtil Man of Sin , pitched within and without by Wisdom's Skill : no fear of leaking while I thy bottom am , so saith the Amen . Thus encountring fresh with Temptations and strong Gusts from the cold North , which I feel many times blow so sharp , as if they would put back the Spring from coming on ; upon which only my Hope is entertained , which keeps up my Spirit from fainting . Thus while I was pleading and pressing hard for the finishing Power to come down , that might put an end to all Strife , whioh is from the Root of Sin. [ Here is a Break , by the loss of the Original . ] Therefore , O Shulamite , do not thou judge thy Furnace to be too hot : it well becomes thee the same with thy Lord in all things to be , who in thee beareth , and endureth , and suffereth . Were it not that hadst high Conjunction with the Deity , thou wouldst not stand in that Enmity universally , to what from the Root of Iniquity doth spring . How much better is it to be numbred with thy Jesus amongst the Transgressors , and to bear the Sins of others , rather then thy own , that the Evil One may challenge no part in thee . How will the Bridegroom rejoyce to see his Bride as a spotless Lily , growing under the sturdy Tree of Life , who therefrom will pluck and present herewith the most lovely Fruits that this new revived Eden-Garden do afford ; here is private Walks , sweet pleasant Groves , where the Lamb with his Virgin Bride may fully solace , and none do them espy ; Spirit with Spirit can walk and talk very hiddenly , linked and wrapped up in the Mystery of the Trinity in Unity , from out of whose Arms none shall ever more pluck out . Oh thou deep Well of Love which thus freely flows , no need of drawing when thy Springs unlock : while thou art communing , what Perfumes doth thy Breath send forth ? as a Cluster of all rich Compounds is thy breaking up : Turn away thine Eye , for thou hast overcome me with the Sparkling Flames thereof . How shall I be able to hold a Conference with thee , except by renewing strength and transfiguring Glory , I be admitted into thy fiery Charriot all paved with Loves , there with thee my Bride to set , and evermore to fix : for greater Bliss then this I cannot desire to possess , who my dear Sophiae art . April the 30th . 1675. The weightiness of Wisdom's Workmanship being viewed by the Eye of the Father , which only seeth into her deep Magical ground , where she is an absolute Princess to create and generate Spirits in her own express Likeness , knowing well what her Offspring have right unto ; and therefore their Education is to be answerable to their high Birth . Having such near Aliance to the Glory of the Trinity , all must in Wisdom's Children answerably correspond , that she may not be ashamed to present and make challenge for them what by Heirship is due . Now finding the whole scope and tenor of my Mother's Laws and Counsels are , to put me upon Cloathing my self with the highest Purity , that in nothing I might be inferior to the Glorified and Angelical Spirits , who have not such a gross Animal Nature to deal withal as I have ; and yet required to be as Immaculate as the Lamb of God , I cannot but thus break out . Ah my Mother , I do not say how can , but how and when must the Accomplishment of this be , for which I am now in such dying Agonies , that this New Glorified Life might only appear ? While thus in secret Debate I was contesting , because my Hopes were delayed , as to the present Age , which gives right to an Estate of Glory at Hand : which is the Manifestation who are Jewels belonging to the Crown-Royal ; O what Raptures of Love's Divine did I feel , ardently desiring a Dissolution from my own Creaturely Being , and from all others who in corrupt Nature's Genealogy do live , as one wearied and tired out of all , seeking only Fellowship and Bosom-Rest with my Mother in the free New Jerusalem , as it is known in its descent into the Habitable Parts of a renewed Earth , inclosed for the precious noble Seed to put forth in their manifold Vertues , Powers , Colours and Operations . All which be kept in their vigorous fragrant sweetness , as a ready Entertainment for the High Throne-Powers to welcome themselves here in Mystical Paradise , in which Wisdom hath recreated and formed another Adam , being Male and Female , a Production of her own Virgin-Nature , as upon my Expostulation was opened to me , who bad me not despond , but be of good cheer , for she was come to renew the beautious and fresh Glory of the now declined withered Garden , formerly called Eden , but now so over grown with prickling carking caring Bryars , unsavoury Plants , all concurring to make desolate and ravenous . For such as the fallen Man is , so is his place among Dragons , and unclean devouring Beasts and Birds of Prey ; out from which I have seperated and called thee to dwell on the Face of that pure Ground , as an anointed Cherub , to keep all in order in this Holy Place , suffer thou no strange Plant here to put forth ; neither lust thou any more to tast of that one Tree which so pleasant appeareth to the dark Eye . Though a new generated Spirit thou art , yet not excluded from the Serpent's tempting dart , no more then he who was the first Begotten , who thy Pattern still is to be . Consider him in his Forty Days temptation , before whom this Tree was set , presenting all Kinds and Sorts of tempting Fruits , but of none he would either tast or touch : who thereby gave proof he was an impregnable Rock , fitly qualified the Father's high Trusty of all his Treasures to be made : the same Yesterday , and to Day , he is , alive for evermore , in the weak and frail Form of a Human Body , to perfect the same Conquest for thee , that so compleat through Sufferings thou in him mayst shine Celestially ; therefore fear not to go through the dark Valley , or Golgotha , where nothing but dead and unsavoury Carkasses in thy way do do lie . True it is , the world without thee is a loathed place , but suffer and bear the Evil Manners of it for a little space , till thy Restoration perfectly be wrought out , then power thou shalt have to subject all under Foot. Observe for thy encouragement , that Jesus ●…hough from the VVomb inspired , yet gradually in his work did proceed in ●…et and appointed times , whereby all Pro●…hecies by him were fulfilled . My Mother 〈◊〉 this my Agony , did present before ●…y anointed Eye , an earthen Pot set ●…pon a soft Fire , in which was a Liquor of melted Gold , boiling with a scum ●…n it , which was an Idea of my present ●…tate , which saith , Shew now thy self , ●…ee how expedient it is to abide still on ●…his gentle Fire , that will not crack the ●…essel , but Refine the Golden Matter in 〈◊〉 , which is to be cast into several Moulds 〈◊〉 furnish my House withal : no Vessel ●…an be fixed there , but what hath been ●…yed in this Furnace , therefore know 〈◊〉 is to be no unkindness to thee , that ●…ou art still proved hereby : every seve●…l Fruit , that puts forth from the vital Spirit Tree of Love must be dipped in this Pot of Gold , then will the offering of these Fruits be pleasant , because weighty and solid . Think not much that Gifts and Powers do not yet come to their Birth , there is somewhat more to be done in preparation thereto ; it is no pleasure to either Father or Mother to see their Children go naked , and be poor and impotent , obnoxious to the Spirit of Reason's scorn and derision , who provides for their Children deliciously ; at which sometimes thou art ready to stagger and tempted hereby to turn back again , fearing to pass through this Fiery Baptism , without which no New Name will be given ; upon which is entailed that Dominion thou so much desirest : Therefore go forward , slac●… not thy Pace , the greater part is run o●… thy Race , though a craggy and roug●… way hithertowards it hath been , ye●… know before the end it shall all be strowed with fragrant Flowers , which a●… Glorifying Powers , Love Tokens se●… down from him , who will thee sig●… with a Spirit so divine , as shall out-d●… all the Children of Time. Now watchful be , call over all my Charge , obser●… my Word : start not herefrom , and lo , I will abide still thy Friend and Bride . May the 29th . 1675. Wisdom's Pilgrim being ecchoed up , setting her self as a Clock-Work upon its going motion ; still witnessing something strongly winding up the Eternal Springs thereof ; that Times number might not slack or stop , urging still to one Gate after another , the Hand of Power to unlock , being raised up to a higher approach and nearness to the Allinfluencing Deity , with whom in the Night Repose , when deep Sleep had overtaken my Animal Part , my Spirit was wrapped up in high Conjunction and Fellowship with the Triune Majesty , the Joy and Pleasure of which was so great , that when I awaked , a Hymn of Praise was given me to land and magnifie the Love which had after this manner visited me , drawing up out of the Body so wonderfully sweetly ; who lay here powerfully in Love's Arms arrested , kept for some Hours in this warm Bosom-Harbour , where the Spirit inquired further about these weighty and Heavenly Matters , which , with great pressing Urgency , received this resolve as relating to those things manifold , which by the Mouth of Wisdom have been foretold . Who again encouraged me to hope and wait , for the Day was not far off , in which I might see the All-filling Body of the Glory , which would be the end of former and latter Prophecy , whereunto I yet did well to take heed , because it was the Life's Food , which for the present time might not only afford Support to me , but others who with me shall wing up their Lord to meet , all Crystalline , having no Spot nor Stain : to such he will appear and number them among the Holy Train , to bear the Father's Name , inspiring and shewing to me there was various Passages , which yet I was further to venture and believe the entrance into , which should yet be more amazing to the intellectual Mind , which shall into its own Deep descend , to bring up still what will Water the Garden , that it may be always Summer and Spring . Where I earnestly invocated this might also be the Portion of my selected Friends , who in this Holy Ministry were choosing to wait with me , that they might clear , single , and of a perfect Spirit appear before the bright All-piercing Eye of the Virgin Wisdom , who to our God maketh nigh . Further I did see into the Mystery of ascending Spirits what Qualifications thereto was required , who are to be Spiritual Flames blown upon by a constant soft breath of Air from the Holy Power , which letteth in nothing which putrifies or is gross and heavy , none could mount up that had the least Weight hanging upon them : the Word did express there must be a due Proportion , Light and Purity answering to each other ; the Mind that would associate with God , must carry a distance to drossy carnal Spirits , and all of that Nature , according to the high Birth of a Spirit : you shall know it by the Holy Greatness which it will have , not knowing how to be familiar with what is not of the same high extraction with it self . Wisdom is very Jealous least any of her Family should walk out of her Order ; therefore that in her Love-Favour you may all abide , to whom this Word of Counsel shall come , that to the Virgin of the Lamb be you Loyal , that in your ascending Prayers , you may meet with no denyal . July the 16th . 1675. The Light Orb opened and all overspread me , thereby dispelling every Foggy Mist , so that it brought to my remembrance the Lord's Day , which John saw , and had all his Revelations in ; who was said to be in the Spirit . And truly after such a manner must every one be seized , that is drawn up into the Mount of Divine Vision , to hear what God the Lord hath of his Mind to give forth . Which will only be entrusted with such whose Spirits are fled , and departed out of all Animal Sense , which is gross , heavy and ponderous . But for a Spirit that would be All-seeing , and intelligent in matters Supernatural , to be uncloathed of all Earthly Materials it is certainly required ; as , through great and free Love , I have been a Witness of , in all Conferences , and mutual Society with the Fountain Sourse of all Spirits . For never could I hear , feel , see , or tast the Powers and Joys of the Light Kingdom , till I was passed out of the Cloudy Pillar of mine own benighted Reason : which many times set so hard upon me , as I often feared that I should be violated out of all that which Divine Wisdom had presented to me ; for an Encouragement to those who shall by Faith overcome not in part , but in whole , triumphing over all Worlds . Which is to be effected , as hath lately been shewn to me , upon some debate with the World of Wisdom , my dear Counsellour , who taking notice of some fresh Exercise that my Spirit was in , animated me thus : Be strong , be resolute , acquit thy Doubting Mind ; for therein lieth the danger : for as much as no mighty Work can be effected either in , by , or through thee , until there be a full , close , and joint Consent of all the internal Faculties , and Powers . Therefore are there all choice Ingredients requisite , for the making up of this Almighty precious Faith : and such as are not to be found in every Ground . For thou art to know that there are different Soils in the Inward Heart of Man's Earth , as well as in the outward : some being for one Grain , some for another ; and all making together for the Increase of that Treasury , which is to be brought into the Eternal Granary . Wherein every ones Work shall be proved , and all Metals tryed , of what sort they are . Now as to this which is the most weighty of all Seeds , and in Truth the Root of all , there being no Fruit but what putteth forth from this Tree of Faith , from which the Holy One can tast any Sweetness , ( as it is written , Without Faith there is no possibility of pleasing God ) thou must therefore dive and search deeply : for in the Essence of the Deity this Grain of Gold is only to be found . And if it should not drive forth it self in all its united Force and Powers , it would never be reached to . But in that Ground where this Plant is deeply rooted , it will put forth as from a flowing bubling Fountain : which Water of Life mingleth with the Golden Mould , and so maketh the Composition of this high extracted Mineral ; which hath done , and will yet do , all the Miraculous Things , in and through Nature but it will suffer no check , nor contradiction from Nature . Such is the absolute and uncontrolable Soveraignty hereof , that it will not admit of any Questioning Spirit to set footing within its Gates . Here must be no Asking , How can This , or That come to be ? If Abraham had made any of these kind of Objections , he had frustrated all his Friendship with God , who put him surely upon as hard things to prove him , as any in this Age shall ever be called to , or need fear to be tryed withal . Many worthy Instances more there are upon Record of such , who by this Faith have subdued and conquered whatever withstood them ; so as nothing was too hard for them , who skilled were in the use of this bright flaming Shield , which hath for a long time been out of Exercise . For of late Age it hath scarcely been known , after this manner of working , to have been ever used : which is in the way of giving Being and Existency to that which is Not. This is the Quintessence and Spirit of Faith , the immediate Begotten of the Father , that acteth according to the Will and Power of the Omnipotency . There is no Sufficiency in any but from this All-sufficiency putting forth . Which I advise thee to look up to , and wait upon , in the serene Stillness : and when the Birth is strong enough grown , it will shew it self whose Child it is . In the mean time hide and conceal it , and wrap it up in the Mantle of Love and Patience . The Nourishment hereof shall be from that Breast of Wisdom's Word , by which it shall still be sustained , till it cometh to be a full grown Power , and of a perfect Age : and then shall the Government upon this Shoulder be laid , and both the Inmost and Utmost Bounds of all that which the Heavens and Earth contain , shall to this Spirit of Faith bow most voluntarily ; as rejoycing to see Immanuel's Kingdom arising , as the Morning Star out of the East . I have now no other Word to give , but that thou hold fast , and keep the Word of God's Patience ; enduring all Contradictions , rather then denying or shrinking back from this which will crown thee , and become thy Glorified Body . Be strong then , O my Spirit , flag not : for my * Law-giver out of Sion I do see , who upon my Earth doth stand , with his Love-Fan in his Hand , to divide from what can have no consistency with the Trinity in Nature . November the 22d . 1675. Wisdom's Call and Direction for the Tabernacle Building . UPon the New Covenant which was opened and established in me , this Word came unto me further ; Where is the Place for my Testimony to be put , except in the Ark and Tabernacle where I only give the witness of my Presence ? This is the great , high , and most considerable Work of all , therefore thou art noted as also them that are moved and stirred up to join with thee as known by Name to go forward in the framing and fashioning of this goodly Tent for the Presence of the Most Holy to take up in . Then cryed the Voice unto me , Put your Hands to this curious Work , according to the Pattern which Wisdom hath given you . At this I said in my Spirit , Ah Lord , where is the Stuff and Matter to work upon ? Then replyed the Word of Wisdom , Ye shall find all with and in your own Treasure-House , into which the Free-will-Offerings are brought ; therefore be not careful as to that : your business is to order and manage the Materials provided to your Hands . This put me upon great Importunity for Skill and Understanding : for it was a New Work to us , and we must obtain a special Gift , or we should be non-plus'd in it . Then this Word spake to me , Am not I with thee who devised the first Tabernacle in the Figure and Shadow , and made those two choise Ones wise-hearted , for the effecting of that which was but a Worldly Sanctuary ? Am not I come to give you a wise and understanding Heart ? Why lean you not upon me for this Ability and Sufficiency ? Nothing would suffice but Cohabitation with your God , and it could no other way be effected , but by this New and Living Sanctuary by me framed . Therefore as a tender faithful Mother I have not concealed any thing that might throughout accomplish thee for free and mutual Society with thy God , and beloved Jesus : Now take good notice of what I shall instruct , and give Rules for , in order to this pure and perfect Tabernacle erecting . Which must be a Transcript from what is in the Superior Heavens , which the Majesty of Glory fills ; that the one may come expresly to answer the other : and that so the same which bears Record in Heaven , may also in thy restored and New Earth bear it ; where the Everlasting JEHOVAH loveth to be , if he may but find a Receptacle suitable for so great , so wonderful , and so infinite a Security . Now then consider to what a choice , eminent , and worthy Service thou and thy fellow Workmen are called ; labour that my Stone may spring in you , which only can make wise Artists to comprehend the Nature and Manner of this Work ; first then know here is no less then a Creating Power , with which ye must be endued withal , before you can make any thing of this Work : according to that ancient Prophecy which saith , The Lord will CREATE upon every dwelling Place a Tabernacle for a Shadow by Day , and it shall be a Flaming Fire by Night . Here is the New-Covenant Prediction come to be fulfilled in thy Day , that ye may rejoice in that which I create , and bring forth in the Birth Power of All-Wisdom which so readily can take out the Pattern , in which the High and Lofty One doth inhabit . This is not after the manner of a Terrestial Formation by visible Gold , Silver , Purple , Scarlet , or Linen , which Methaphorically Imaged out the true and real Sanctuary of God's Being , which is to be created in thy Internal Part. There the Holy Ark thou must make by me , who can extract it Magically , casting the Mould from out of that superior and undiscovered Golden Ground , which at my Command , casteth up all precious Matter for thee to work upon . Which unconceivable and unknown must be , for no common Eye shall ever this espy : it is the peculiar Gift which only doth appertain to those which are called by Name this Holy Thing to ingrave Wonder-working . Hereupon my Spirit was as one overturned , being appointed to such a Service , wherein no Earthly Material , Tool or Instrument was to be used . For all Wisdom and Understanding from the Rational Terrestrial Man was prohibited , and to be wholly laid aside , and only the Wisdom which is from above , that indeed is Pure , was to take place and give Instruction in this great Affair ; which tended to the settling of the Heavenly Promise through the erecting of this Holy Tabernacle . Thus being in a deep plunge and concern in my self , how , and when to set upon the Work , as being pressed out of measure , to proceed upon it , praying with all Prayer for my self , and that other Person nominated in this Work , I received this Divine Charge , to persist unweariedly without Interruption . For that if there were a falling back , or but a slacking in either , it might stop the Wheel . Therefore I was forewarned to be well satisfied in the Spirits , that I concurred and united withal , lest that should be mutable and not hold out to the finishing Work : for we should be tryed , and if we were not perfect in One Accord , it could not prosper in our Hand , and then it were better to engage singly ; if not clear , and cordial as one . Then was brought before me something of a staggering , which would be very hurtful , if at any time it should in either of us prevail , before we obtain the fixation in the Body of the Power ; for it was shewed me there would not want strong belingrings to weaken our Hands in the Work ; for the whole stress lay upon following and cleaving to our Guide , and keeping to the Paradisical Laws which in the Ministration of the Spirit can only be fulfilled . Now these things sinking deep upon my Spirit , drew forth many Inquiries and Heart-searchings , and Suspitions , least the Work should in any wise be impeded , for I saw the Dragon upon his violence to snatch at the Birth , which made me cry , O save it out of his Hands , and carry us out of his reach . Then Wisdom spake this Word , No place out of danger , but the Ark and Tabernacle , where your Strong Hold is the Sanctuary , which is provided foryour Refuge . Then did I apply my self to ask how long it should be before we might herewith be invironed , that so we might no longer be in Fear and Jepordy . It was replyed , That it is much in our Power both to hasten or to prolong it : there was a possibility of a quick Work to be made of it , if we would follow it fully , intirely , with all Might ; for it was of that nice , difficult , curious Nature , that every Interruption detarded it ; God could make a Tabernacle to descend ready finished upon thee , but it is his pleasure to give thee the Honour of the Workmanship and Building hereof , that thou mayst hear and learn of Wisdom how to form and bring forth this inclosed Tent for the God of Jacob to dwell in . Then this Query did rise up further in me . But seeing the manner of this curious Work , O Wisdom , is to be effected by a Spiritual Magician , who by a Vertual Power must do all in it , how can we be capable hereof , till we come to be made such ? For who can make themselves so sublime and perfect , as to reach to so high a degree of Wisdom as is required in this Work ? Truth it is , O impotent Spirit , without me thou hast no sufficiency : therefore this understand , I do not insist , or require thee to set upon this Matter of so great Consequence nakedly , in thy own strength ; for then soon an abortive thou wouldst make : This doth require as great a Skill and Power as the first Heavens and Earth , with all the Hosts that did belong unto them , which were generated through the deep Spirit of Wisdom's Understanding . So know I do call upon this Original Breath infused from my Essential Power and Life , which resleth in the Cell of thy Eternal Mind , till it be awakned by my Voice sounding as a Trumpet ; saying , Come forth , and gird on thy Spiritual Powers , and follow me , where thou shalt see in what Holy Affairs , and Spiritual Work , I will employ thee , knowing the Gift of Ability , which already is given unto thee ; which now is required to be stirred up , to the utmost sufficiency thereof , to join the Chariot of thine Internal Spirit with me , and so be the Wheel within mine , doing only what you see me do ; who am risen out of thy deep Central Earth , all things anew to create . Seven Pillars hewn out in the first place here must be , for this Perfect Sanctuary , all Crystalline , out from that Rock which is the Eternal Jasper-Stone . Next is that fine-twined Linnen , which for Curtains about this Tent is ordered to be imbroidered by the Golden Thread , and wrought by the Needle of my Eternal Spirit . In the third place , it is to be paved all with Molten Gold from that Everlasting Mountain which thou didst see ; the Covering also of the same Orential Gold must be . All which though Metaphorically I do them thus present to thee , yet all shall be accomplished in a perfect Mystery , as the Deity shall all over-shadow thee , who long hath waited this Tabernacle to see perfected in thee , that so the Covenant within the Ark might find a place of Security . Here thy God will choose to put his Name only : Where nothing must come near that is defiling . And therefore appointed are over the Thronely Mercy-Seat , flaming Cherubims , this Holy Place to guard : Whose cry is only Holiness to the Lord Most High , who within this Tent defires with thee to dwell , and with Power , Majesty and Glory it to fill : but know , that here God will admit none into this seperated Court to come , but the High-Priest which hath the Crown of the Anointing Oil : therefore consider the wonderful Purity , that is required when thou comest near to thy God to inquire , who will from between the Flaming Seraphims commune with thee in all Matters and Things in which thou art to receive Commands . For now the real sum of all that which is required in this thy approach , is purity in the highest degree , that can be extracted from that Original Sourse , out from which floweth the Golden Streams of All-Holiness , which will be found within thy self , and in their rising , so cleanse and sanctifie them all over , as therefrom this Holy Tabernacle will it self form , and grow upon thee , till it shall have swallowed up all foregoing Tabernacles , as Aaton's Rod did devour the rest of the Magicians Powers . So know that God will be and live intirely to himself within thee , as his perfect Tent ; enduring no Vessel , or Instrument , or Spirit , to come here , but what hath the Inscription of Perfect Holiness upon it . For who may here ascend but what can dwell in a Flaming Pillar of Fire , and not be consumed ? and be able to say , Evermore let me in this sweet , aimable pleasant Fire , O God , with thee abide , till I know nothing within me stirring , but the Ark of thy Strength and the Power of thy Omnipotency , which will be , and is , the finishing Glory of thy Sanctuary . Where unutterably and perpetually my Spirit may be folded up as in an unknown Reservatory within this Holy Place of Purity . In order to the attainment of which Perfect State , this Word I heard , Abstain thou from all Meats which are offered unto Idols , and feed upon nothing which is Common or Unclean , which is not purged by the Fire that burneth upon my Altar : a true Fast ye are to keep in your Spirits from the gross creeping Things , and flying Fowls of Imaginations that are apt to flutter in the Air of your Minds , and would feed upon that which is hurtful ; making ye Infirm and Weak , for this Tabernacle-Work . For as ye are called and chosen to the Order of the Holy Priesthood , there to attend instantly Day and Night , maintaining the Fire upon the Altar from the pure Spikenard , which is to be made up of all Spices , into a perfuming Oil , this is thy Service to cast herein Fuel , or Food for this Holy Fire , to Feed upon : then all Offerings passing through this Fire are made acceptable because of the Perfume , and Confectionary Art of the Most High and True Chymist , that maketh this Eternal Composition , giving it into thy Hand to maintain the Celestial Fire with : Out from which expect the Cloven Tongue must issue forth , for it is the Spicy Flame , which inspireth with the Holy Ghost ; nothing goeth beyond or is like to this Oyl of Composition , for it contains all the Soveraign Vertue of the Holy Godhead : it is of the highest most subtil Tincturing Property , that it can pass and penetrate through all things ; the Extraction being from the Arabian Spices of all sorts , mingled with the Spirit of Gold , which makes it of a wonderful sublime and vertual Power : With this Oil the Tabernacle , with all that doth appertain to it , must be herewith anointed , as the Testimony , Altar and Ark. As in the Type , so in the Anti-type look thou for it , it being of that infinite value , that a greater Gift cannot be given , and as I have directed and given Wisdom to model out the Sanctuary , and Ark of my Presence ; so likewise Skill and Understanding i●… this high and most wonderful secret to make thee a Confectioner , which i●… the highest Art attainable ; whereby thou wilt become a Physician to thy●… self and others . But this requires great Heedfulness , Purity and Watchfulness , with Love and Faithfulness , to enter upon it with all Earnestness , making it thy absolute Profession and Calling , not regarding nor minding any one thing else ; but keeping close within the Rounds of my Sanctuary , where the Basket of Blessing and Store is for thee to live upon . Oh that there were such a Heart in thee as would believe , rest and trust herein , and not look out besides me , then shouldst thou know the length and strength of Jehova's Arm , what it should work , act , and do , in defiance to all Reason's false Prophets , which would not have thee break off from that rusty Canker-eating Chain , which hath linked the whole Earthly Inhabitants together , living upon one common Store , not being able to trust to me beyond what their Eye of Sense doth see ; which is no less than a fine spun piece of Idolatry , even among the Reformed Party . My All-piercing Eye this doth see , & doth hereof still give Warning to thee , and him that solemnly with thee in an Holy Convocation and Priestly Seperation hath engaged , that in keeping of my Charge ye may my anointed Cherubs be , on which my Tabernacle may rest in its All-flaming Glory : and make your way up to Sion , and the Free Jerusalem , the City and Mansion-House of God your Law-giver and King. All which may be witnessed from within , as the diving still deeper within the Circumference of your own Heavens , the pleasant Sea of Fire , and Glass over to pass , that ye may know the swift Sail , through the forcible Power of the mighty Ark of my Strength within thee , to cut off the flowing Tides of Sense , with which in your Journey on ye may meet . Therefore venture ye not one Step to set , or one remove to make , till you feel Power your Ark to raise , which commandeth all whatever it be to obey . For it is the Anointed of the Lord that is to go before , his Way to prepare , all Mountains in its way to level , and to bring down , and all Seas to dry up , and all Worlds of Enmity to subdue . O great is the Force , Strength and Majesty hereof , with whom it is as a Risen Body , moving in its Oily Vertue . It is thy impregnable Fort and Tower : out from it do not thou go , but as an Apprentice here Bind thy self , for to abide ; and then in the High , Spiritual Craft of the All-eternal Mystery thou shalt be taught : and this unparallel'd Composition of the Physical Elixir , and of the Ointment of Life , how to make shalt be instructed . But in the First place a Covenant of Secrecy thou art to enter into , not to Reveal it to any , except to thy Fellow Apprentices ; who called are with thee to work in the same Art. Then Secondly , Thou art to fulfil the Term and Time hereof , in Truth and Patience unweariedly ; till thou comest to be as Exact and Perfect as thy Teacher is : this Oil both to make , and then to keep in the Alablaster-Box of perfect Nature . Now I shall direct thee next how this is to be done ; and that by way of Similitude . Know then that there is a secret hidden Garden , within that Land called Beulah , in which grow all Physical Plants , which the River Pison doth Water . It is a temperate Climate , neither too Hot , nor too Cold : and the Sun never goeth down there . For there is no Night , but one perpetual Day in the borders of this Blessed and Beautiful Land. And here do grow all sorts of Herbs , that have such a vigorous Seed of Life in them , that their Life never doth fade . Here also groweth every kind of Spicy Trees , which through the Exhaling Sun , through the rest of the Divine Planets , do produce a mighty strong Frangrancy ; infomuch that none into this Place can come , but Seraphical Ones ; who are used to this pure Climate . Here are hid within the Bowels of this Holy Ground , the Veins of pure Gold , with all Oriental Pretious Stones . Behold I have now described to thee the Place , out of which the Confection , and Matter , of this Magestery , Oil , or Ointment is to be made . But thou wilt say , This is a Sealed up Place ; none here can come ; it is a Garden so richly furnished , that who is it amongst Mortals , who with the Key may herewith be entrusted ? Although into Paradise my Spirit is admitted , yet into this All lustrous Privy-Garden I could have no entrance . True it is , that hitherto it hath been concealed ; because it was not proper for thee herein to come , until entred thou hadst to be Wisdom's Royal and Professed Physician ; withal taking the Degree of her High Philosopher , to know the Nature of her Stone . The Matter whereof within this Garden hath it self hid . Come gird up thy Spirit , put on the Sandals upon thy Feet , cast over thee the pure Garment of the Cherubin-work ; and follow me into this Secret Place . The Door-keeper here doth well know my Voice : to the Call of Wisdom he will open , thou shalt see . Which indeed to me accordingly was made good : for my Intellectual Spirit was hither presently moved , and made to pass ; where in Reality , though after a Spiritual Manner , I did come , with my Guide , into thy unknown Plantation . Where Magically I did espy Beds of Herbs and of Flowers , in great order they did grow in a rarisied Beauty , and their Lustre they did cast to attract mine Inward Eye . Then in great and holy Awe I did to my Mistress of the Physical Art my self apply . Who then said to me , Take good heed , and gather thou there where I shall express to thee ; for thou art come , where the real and choice Simples do grow out of the All-Essential Good. Upon which no Corrupter ever came , or could come : or with any of these Springing Essences was ever mingled hereupon . By the Serpent no Poysonable Rays were ever here at all scattered : it is a Place which ever from his Eye was hid , by the Divine Constellations . All which Plants here thou dost see , from one Seed do after their kind thus multiply in this Variety . Now for the Holy Ointment , which I would give thee skill to make , Go first to that Bed where the pretious Thyme is included , and take there seven Handfuls thereof : then take the like quantity of the Baulm of Hope ; and of the Sweet Majoram of Patience , according to the same perfect number , as the two former . To these let there be also added the Spirit of Mints Power , the Eye-bright of All-seeing , the Rue of Fortitude , and the Hyssop of Purity . These do thou gather when the Sun-Beams are in their greatest heighth and Influence : and extract the Juice out of them , and so dissolve it with the Kidney-Fat of a choice Deer , that must be slain on purpose for this use . This thou wilt know is to be obeyed and yielded to , though it be even thy dear Sensitive Life , which for this Composition must be dissolved : the Death of which is only Serviceable for so Secret an Use. Hereupon a soft gentle Fire from the Altar is to be taken ; and then diffuse in the Golden Vessel of the pure Humanity , and thou shalt see what a fragrant Restorative Ointment this will come to be ; whereby all Cures shall be wrought Practitionally , the Knowledge of this Art being engrafted in thee , as a Natural Scyon co-inherent within thy inward parts , to transmute and make all that which was of a divided Property , to be of one pure and rarified Sort and Constitution ; as relating to the healing part , which through the whole Manhood is to disperse it self to settle all again in its first Primitive Order . Then again here is another secret greatly requisite to be learnt , as the Spicy Oil , which is the Spirit of Spirits , extracted , and drawn out from the Seven Spirits mentioned : the Ingredients to this are deep , and worthy of Inquiry : which cannot be illustrated but by way of Metaphorical Description ; which the wise and apt under Wisdom's Manuduction will soon understand , for that all the Materials are lying or growing so close about thee within this Physical Garden ; which may be called the Eflux of the Deity , which evaporateth through every Plant and Tree which groweth here : from and by which ye may understand the high and precious Quality of whatever you shall a Composition make out . Hereupon did arise a Query , Whether it might not be as effectual to take of these Plants and Trees as they naturally grow in themselves , for an healing Balsom , and Liquor , for the restoring of Life , without mingling them in a Confectionary way ? To this I was answered thus by the holy and profound Artist , that said , Through the uniting of many Spirits , Powers and Vertues into one sublime Substance , there is produced an Almighty Force and Strength , which would not be while they continued in their separated Essences ; but through the Coagulation by the Hand of Wisdom , into one Quintessence , it would have its vigorous penetration , as in the accomplishment hereof ye may witness , if ye wax not saint , but persevere with all diligence , and not be turned aside , though you do meet sometime with the Waters of Strife ; but hold out , or all is lost which already is wrought . For I would not that either of you who so voluntarily your selves to me have bound , should grow weary , till I your Work have crowned , having chosen you out of my Olive-Ground to sprout , that so ye may to each other empty forth , what I your Fountain have blessed you with , as a fruitful Womb to bring forth even that mighty Lordly Sprout , which will make your Heavens and Earth to shout ; and all the Hosts of them to praise and celebrate the Rising Star from the East , therefore with all fear and care go on , and persevere , till that all things shall be put under him who is born in you the King of Salem , against whom great Conspiracies will be , but as he in you shall grow up , he shall them all defeat , through the Crown of this anointing Oil , which I am to shew thee how to make . First then come with me into my secret Lebanon , where the Beds of Spices are , and take thee seven Ounces of the Mace of Grace , of like quantity of the Spikenard of Love ; the Camphore of Peace ; the Heart-cheering Cloves , of the Saffron of Joy ; the Noble Frankincence of all Faith ; the Myrrh of Triumphant Victory ; the Casst of a Sound Mind and Perfect Heart . Take all these and put them under the grinding Wheel which maintaineth its uncessant working Motion within thee , till they come to be an Oily Substance , mixed into one perfect Lump , then diffuse all in the Juice of the Pomegranat for a certain time , adding hereunto the Powder of Gold of Pervilium , which is to be mixed with the Magistery of Pearl , and the Ruby-Spirit ; all which close in a pure Crystalline Bottle , into which nothing ever before was put , and set it constantly under the Sun-shine of thy Heavens for the perfect Clarification thereof : Which at the tenth number will attain to the full height of a Life-quickning Spirit . Having taken good notice of this Mysterious Receit , I lay'd it up in me as a Precious Jewel , resolving to follow the Rules of this Intrinsick one , and to make an experiment hereof if by any means it might be brought to a Triune Body of such sublimity . All which must be wrought in the Tent of the Virgin-Wisdom , where no soiling thing must interfere , while this Composition is in doing : And only Sanctuary Instruments I did see must be used here . Having then order to discharge all out of this Celestial Place , no Servant which appertained to the old and first Tabernacle , I durst to admit , for my aid , or help , or in any service therein to imploy . Now all that are to rest within this Place , where the Glory of the Majesty does it self unfold , with the first Balsam must be anointed ; thus to me it was declared . Oh the great Purity that I did see was required in ministring about these Holy Things ! it cutteth off quite from all Intermedlings in a putrified Earthly State ; the Eye so single and clear is through this Ointment , purifying it , that it cannot bear any more to behold in it self either Spot , Blemish , or Wrinkle , knowing well none else in the Tabernacle of God's Holiness with him can live . Therefore in the Oil of Consecration I am appointed for to abide , and to drink of this Liquor of Life , which suddenly may ready be through the diligent Hand that prepareth it , as I do both feel and see : which maketh my Spirit so intent hereupon , that while the great Artist is at work , I know not how my Eye to take off , that so I may be able and skilful after the same manner this to congeal , and mix in its number , weight and measure . For indeed ambitious I am this choice Drink always to have by me , that hereof I may take at pleasure , and also give thereof to the Thirsty , which in Wisdom's choice are thereof worthy . And as I was thus spreading my Requests , before the Holy Mercy-Seat within the new raised Tabernacle , I heard a Voice from thence speak ; Anoint every Vessel within my Sanctuary , that all may be sublimed and scented with that Ointment , which Wisdom hath within thy Tent made . Then in this interim I did feel somewhat break and fly , as if a bundle had been untied : Myrrh and Spikenard more pleasant to the Nostrils could not be then this . Somewhat did diffuse it self so richly , as if it would dissolve me into its own Balsamick Nature . Oh how affected was my Spirit with that Oily Burning upon the Altar , upon which the Seven Lamp-Spirits do draw forth Matter to feed upon ! the Tabernacle needed no other Light then what from hence did shine . Thus surrounded in Love's Pavilion ; I did set , refreshed from what here did flow in , all throughout me warming . This was a good requital for my earnest and all attentive waiting within the Sanctuary , not out-departing , therein meeting with all satisfying Provision , which doth invite our Spirits here to abide ; till the Spicy Liquor be fully ripe , which upon the preparing is , against the Great Day of the Feast . This made up is of such choice Rarities as may well provoke our Appetites , having Intelligence before-hand at what a high rate our Table is to be furnished . After the finishing of the Tabernacle-work , an order from the Heavenly Court did come forth for a Convocation of a Seven Days separation to be held by us , who are called lawfully for to strive to be Masters of the Divine Art , according to Wisdom's high Philosophical Rules . Therefore in order to the perfecting of this Balsamical Medicine and Restorative Elixer , this Counsel further she did to me give forth ; saying , Watch , Pray , and Wait , within the Sanctuary , gathering together as in one , all the Spicy Powers to make a Perfumed Incense , to offer upon the Altar ; from which Celestial Fire will arise , which will make you Pray in the Holy Ghost with flaming Terrour , which only will effect the Blessing upon this your so great Undertaking , for which uncessant Invocations are breathed forth from the Cloven Tongue rising from the Altar-Fire , which is the efficacious Spirit of Prayer , that as a Flame inspired through the Ghostly Breath , doth mount and pass through all things : no Principle can bind or detain it , but swiftly it pierceth and prevaileth , when the Oily Incense after this manner is mingled with it ; therefore as ye would Prevailers , strong , potent and mighty be with your God , for to ask and receive ; let the Flaming Incense still your Advocate be , and then your Intercessions of like force will be as those of Moses and Elias in their Day , as ye will see ; now then a set and an appointed time let there be for these Holy Offerings to be brought unto the Altar . Draw near ye Holy and Seperated Ones , and dedicate it with what is unblemished , multiply seven times seven your pure Meat and Drink-Offerings , till that you no more conscious are of Sins defilement within this Sanctnary dwelling ; where forbidden is all Servile-working , during the time that this solemn Convocation is celebrating . December the 28th . 1675. An Understanding was now given to me , to know and discern the Root and Seed of that growing Mystical Body , into which the Kingdom of God was to descend , which would finish and put an end to all imperfect things , because it consisted of all Faith , Power , Purity , Wisdom , Strength and All-sufficiency ; to make compleat the comers hereunto , that so their might be an absolute Dominion within our selves , and a gathering into one Body all Spiritual Ghostly Operations , which are of impregnable Force and Might , till the Kingdom after this manner shews it self , all lieth under the vail of Obscurity , and is little perceived or owned in one , more than another , be they never so intirely Holy , till the Deity springs and shoots forth it self into a Body , that can naturally act like to its Omnipotent Being without limitation . Oh who are hereunto yet come , and what are all Attainments till hereunto we have reached ? our Measuring Line can it dive and search into the deep Abyss of the great Wonders of the Immense Being ? the whirling Wheel of my Spirit finding no sta●… for it self in all it had seen , known , possessed and enjoyed still stretched forth it s expatiated Mind after that which was still in reserve , and kept by the strong Rock of the Almightiness , to whom with a fresh on-set I resolve to make my Application , as not to be put off with any thing less than the Kingdom and Reigning-Power of the Holy Ghost , for which I had run thus hard , and could not stop the Chariot-Wheel of the high graduated Will , which would all Attempts make to grasp in with Love-violence , this my fair , wise , rich and noble Bride , well knowing her Dowry was so great as it would do more then ransom me●… from all Sins and Earthly-Tributes , perfectly to set me free , and also Enfeof me●… into that Estate to which pertaineth such Lordships and Dominions as are not subject to Times Chance , or Fate ; all which are Motives sufficient indeed to make us press hard this Prize to take . We need not murmur or complain that this matchless Dove and Oriental Pearl so hardly is obtained , when well considered , no less we can conclude her highly worthy the Lamb's Bride and Spouse to be only peculiarly reserved for ; being the Royal Princess and Queen upon whom the Crown is to be fixed , including all Celestial Dignity and Throne-Powers thereby confered to make this Bride all-desirable , from which lustrous Presentation of her perfect Comlines●… and Beauty into one Spirit I was all inflamed , making complaint , bemoaning our selves , how we might possibly compass the obtaining this matchless Virgin-Dove for our Spouse and Bride , who with her piercing fiery Arrow of Love , had us wounded so deep , as no Cure throughout the Circumference of this lower Sphere could be found , though attempts and proffers numerous was not wanting , to beguile and take off our Eye , charging & highly blaming us for aspiring to love so high , far beyond what Reason could judge to be aquivelent with our mean Estate . But all this nothing availed , or could Wisdom's Lovers pacifie , whose Quivers did daily upon us let fly , thereby still to attract us more nigh . Knot upon Knot through familiar communion was here tied as an assured Pledge , that to her kind Intimacies we might arrive , as we hard upon this worthy Princess did ply . January the 3d. 1675 / 6. Upon whose Encouraging Aspects and Love-drawings , I made my Address in the behalf of my self , and that other distressed Lover , that allowed I might be to ask so great a Boon as her Royal Self to be ours unitedly . Oh dear Sophia , how would this repair our Loss , and recover Honour upon our Disgrace : Oh tell us where thy Walks are , that our Spirits may thee meet ; engage we will no other into thy Company to bring , but he in us who is thy beloved Emmanuel , to whom thou wilt thy Heart impart , and thy Secrets all disclose ; he for us boldly will , Oh thou Fairest One thee Woo and solicitate , darting back those Love-quivers , that may for Languishing Lovers passage find into the deep Abiss of the Eternal Mind , where , as in a pleasant Grove or Bed of Roses , we may sit waiting for the Honey-Dews from thy Lips , which so sweetly drop , when with us thou dost talk : turn away we cannot that Eye , by which we have beheld thy Beautiful Perfection . Oh Love so strongly thou dost move and work , that no Repellings taken notice of are ; the Celestial Fire makes this Water of Life within us to boil , that Love runs over as a bubling Spring into the Fountain , from whence it did begin ; which makes our hopes that this mighty Stream and Tyde will fetch home our Virgin-Dove , that with us she may fix , and not out more from us depart , but abide within the most Holy Bodyfied Ark. Thus I was quickned into a sweet Sense of an Immutable Felicity enjoying , while nothing else was suffered to break in to disturb the new seeking Lovers within the Paradise do walk ; this chast Virgin never is to be seen or spoken with , but either here or in her Father's most Kingly Court , keeping up to her Princely State , and will confer with nothing which is below her self ; it is in vain for any to make attempts ●…er high Favour to obtain , without they can give proof that their descent is equal with the Lamb of God. Oh great Mystery , Christ in us ! the true and great Consellor of this Spirit or Wisdom and vertuous Diadem of Glory ; no Ray or Look of Love will she cast , but upon him who is declared to be the Son and Heir of all the Heavens visible , and invisible Glory ; this is the Decree of the most single pure Dove , that none might her Descent expect , but such as are throughout sprinkled with the high and sacred Blood , which all clean and meet do make for the Holy Matron within us to cohabit , in free Conference . My interiour Mind was to prepare for this Crowning Power upon us , to come down , to effect what yet lay in the Birth of a Sealing Promise , which again was renewed , and spake on this wise to the Steward , which had the Charge of this great and weighty Matter , that is the Spirit of Faith , the true Eliezer , that only faithful Servant which is to be trusted to take a Wife for the Isaac of the Heavenly Country from among the Paradisical Inhabitants , which is of near akin to the Most High God , known and alotted according to the Determinate Knowledge of the Father of this blessed Seed , to whom the Heirship and all the Promises appertain : Therefore be strengthned in Hope through the Hand of Faith , which is put under the Thigh for an assured Confirmation , that this my trusty Steward will not fail to bring into thy Tent that choice and lovely Rebecca , which shall refresh and comfort ye after your days of Sorrow and Mourning , which I have seen you both as one Spirit , in waiting for the Nuptial Day with this Damsel or Dove of chast Purity . Now then give proof of your ardent Desire and Love unto her , and dispatch and send away this Messenger of Faith which only will and can be successful in this matter , who having the Spirit of Prayer joined with Faith and Prudence , which maketh this Undertaking to be prosperous , so as not to return empty without this worthy and all precious Prize , which will answer to both , and all the Joys of your Spirits mutually to inherit her . January the 5th . 1675 / 6. From this Word of Instruction I was convinced of the expediency of having conjunction and mixture with the Female Virgin tincture , in which I was made to understand what Force , Might and Strength lieth couched therein , as the Womb which conceiveth and bringeth forth numberless Birth-Powers into a manifest Existence : therefore no sooner do's the Shilah grow up , which signifies the grown state of Jesus , that for him is designed a Spouse & Bride , that so Male and Female in one pure Virgin-Body might meet together to quicken , and raise the dead Essences of the Life , which so long have been sunk into its central ground , and is not to be awakened but through the uniting Powers of Spiritual Sol and Venus , which is after an Hypostatical going into each other ; mingling Powers , according to the Nature and Vertue of the precious Golden Seed which in the divine Matrix is sown , as the Materiallity of that most pure Ghostly Body , which from hence is begotten and generated , as was expresly unfolded unto me , that we might know the way and manner of this wonderful propagation the Spirit and Bride . From this opening the great necessity was shewn me , for the following close this conjucal Band of Marriage-Consummation for effectual operation , depending thereupon : for the Man-God cannot be without his Virgin-Female , which hath the tinctural Deity , which is the Glory of the Lamb , Wisdom's Bridegroom , which when grown up in us to Marriage-state , seeketh a Companion that is suitably accomplished with all Divine Perfections , for Joy , Delight , and Increase in the Heavenly Gifts and Powers , after the manner of a Divine Celestial co-operation , from whence is the ingendring of all pure Births , that admission and right have to the Kingdom of Light , Joy and Glory . In this lieth the great Secret of the new model of Nature again formed , and quickned in a bodified Substance , far transcending that which is brought forth according to the outward Elements , which is for ever remote from the Father of Spirits , who hath given charge that no Wife shall be taken for his Isaac out from that strange Birth and Lineage : for all bringeth forth according to its Likeness ; that which is born of Spirit , is Essential , Mighty and Powerful , as the similitude of God. Now then saith the Spirit , that hath all good will to you , which have made out for this high Match for your selves : Oh go forward and prosper , send forth all your Royal Train to meet your Rebecca at the Wells of Joy and Salvation : present her by the Hand of Faith , those strong scented Love-Bracelets and Chain for her Neck , that may give full Testimony of both your high floated Affections towards her . February , the 16th . 1675 / 6. The going up from the Low Valley towards SION Hill. BEing now cast upon the Crystalline Shore , and there ordered to set down and wait for what every Spring-Tide out from this Heavenly Ocean would voluntarily into our out-spread Net cast in ; which in the Love , Fear , and Holy awfulness I obeyed ; resolving to omit no known express of the High Powers in their Orders successively given forth ; having their tendency for the bringing us through all the Plunges and Labyrinths of the Mortal Sensitive Life . Who like the King of Shion , would by no means permit the Circumcised Israel to pass through his Borders and Land peaceably , without commencing War , to afflictand distress , while we are making towards our promised and prepared Mansion-Rest . Such kind of Moabites out of their Quarters do arise over us to Monopolize : but the wise All-foreseeing Star doth yet go before , bidding us follow hard after , with flaming Banners out-flying , which shall strike Terrour into all contradicting Powers , that would us in this our way detain ; great Offence we must expect to give , because we only design a clear Pass , and in no one Earthly Village in this low Orb to stay ; because our New Jerusalem-Bride , hath to us cryed , Hast , come , swiftly pass : burthen not your selves with any Earthly Trade or Stuff : for my pure ●…ubling burning Sea of Glass will bring in all valuable Store excessively . Therefore a new Wisdom's Word did spring ; saying , Abide quiet , and still under the infolding Rock of most antient and known Power , which now provided for your Court is , while ye are here appointed to stay : bearing , and suffering the further cleansing of your Vessels , through the rising Springs which here out with mighty force will upon you break in ; till thus they washed away have all Matter and Mould , which made you no whit to differ from those who the in outward Form do walk , act , and live according to the dictate of the corrupt sensitive Nature . Which that ye may be freed and seperated from , you are ordered till Times-Number shall be fulfilled , by this pure Golden Shore to dwell . Do not mistake to think all yet with you is so perfect , and compleat , as ye need not the burning . Streams from this boiling Sea into you to pass . Know ye who are yet my Care and Charge , had I not hitherto you brought , all might have been lost that hitherto hath been wrought . For what Conquest could ever have been gained , while two Seas permitted were to meet , and cast in upon one Ground ? Therefore a stop to the Earthly angry Sea , which foameth from the deep sense of a Quagmire-Center is determined into a restraint , and binding up ; for care is taken for the prevention of this continued Strife and Mutiny , which made you in such bitter Conflicts and Soul-Agonies , to be tyring out your days with endless Debates from Reasons strong Assaults . If once for all you can give up to the force of this strong working Tide of that Spirit , whose proceeding is from your God and Jesus , and no more put forth your Hand to prop up what this Holy Fire's Breath comes down to burn up and consume : If to its Flames ye shall be casting ; into your Hands shall come those pernicious Incendiaries that would Strife , War , and Debate within the Gates of that Holy Place of your Minds still promote and maintain . Oh now then of fixed Will , all of one pure Goblet and Lump , without the mixture of any sort of lower Mettal●…e Mass , let me see you sublimated and wrought into . For I would that ye might yet a Praise and a Crown to your Bride be found ; beyond what the present Age hath sounded or brought forth great Wrestlings and Vauntings by his exalted Spirits out of an unsound Ground , and polluted Heavens , do put forth , as if the true Lily did blossom , as from out of a dry Shell and hollow Sands . But the Kingdom of thy JESUS is more deep , weighty and substantial , as ye shall witness in the patient , passive , process , if you shall hold out according to my renewed Revelation , which shall attend the Tabernacle Waiters , and Inquirers , with the spotless Ephod upon you , as the separated O●…es , to whom my Secrets shall first be made known , in and after another manner , then the Counterfeit Birth-Talkers , make their boast of : for a difference I will put among the dry Rods which known shall by their greening , and fresh flowering , and so shall cause to cease all murmuring and vain Pretendings to my Golden Altar ascending . To which none right have to come , but such as can bring the blossoming Rods with the Name of JESUS thereon ingraven . Also a Golden Ball I do to thee bequeath , take it and swallow it down , and after a while thou shalt feel it dissolve , and out from thee flye : it is the Soveraign Composition-Oil , which will preserve that which is conceived and brought forth , for the donation and manifestation of that Great Day of JESUS his return , with the last finishing Power that will put an end to all Travels and Labours , Fears and Sorrows . Which solid thing is already given : only wait for its breaking forth . February the 20th . 1675 / 6. Upon this Prophetical Opening and Instruction , I felt some of the effects , working through all parts of the inward Raised Body , and sensibly witnessed by the pure boiling Streams , with force coming to make me all clear , and uncloyed of what the Salt brinish Sea had troubled and cast in upon me . Which till I was thereof ridded , and again unladen , my Spirit was as in a plunge , and Dead Man's Tomb , wherefrom nothing but Hor●…our doth give forth , as a dead and unsavoury Gust : which no sooner doth the Flood-gate of sense open , from this lower Orb , but this Suffering upon me doth immediately come ; for how can two Contraries in one House agree ? no Peace or Serenity is till that only wise and potent Solomon upon the Throne over all do Reign , admitting none but his own Glorified Train . Oh when any of a strange Lineage or Nation into this Kingdom , after its re-establishing do come ; how strangely by this Heavenly King are they looked upon ? Such are the slights and disdains with scattering Powers of terrible Majesty , th●… nothing belonging to the Spirit of this World , and its party will in this Holy Place care to stay , though they may , and still do present , and croud in themselves for disturbance and annoy : as lately an offence and grievance of this kind I did meet withal from a high floating Tide of Sence , with which strange Nations landed upon my Coast from a contrary Sea , who came Balack-like with great Rewards in their Hands to tempt me to leave the Tabernacle of my God , and the Parddisical Land , to go along with them back again ; where they told me grea●… Possessions might be gained , and I n●… longer should expose my self to Povert●… and Reproach , as upon this visible Stage at present appeared ; such provoking Arguments they hard upon me did plye , perswading me no longer to wait within the Ark and Sanctuary of a forelorn Hope , as these subtil Spirits termed it . All which Floods upon me were pour'd ; but Jesus my Rock all over covered me , so as these Waters of temptation could not sink into me . This try'd Stone shun'd not to espouse my Cause , and quarrel , and plainly told me , I should not always Married be with Beasts , which out of the Wild Forrest of Nature doth spring : the time was hastening , when they should chained up , and confined be in their own place of Black Darkness , as ashamed to come forth when the set-time is accomplished for the Bridegroom's appearance unto us ; observing for my forwarning that upon or near the time of such invading and disquieting Spirits conspiracy , I am foreshewn it , in way of Vision . As thus , being in the Night season impulsed to breath out some Spiritual Ejaculations , falling into a slumber , after I found somewhat grasp in upon me , and struggle to take away my Life , having great Wrath and Indignation against me , so as I gave up , thinking they would have mastered me , and bereaved me of Life : but the Holy Watcher was with me , and prevented all Designs against me , setting at that time a Pavillion Guard of Angels to rescue me from the malitious Power , that was by the Spirit of Wisdom to me unfolded . Who verified that many should be the evil Eyes that would watch us both , and rejoice if they might see our Chariot-Wheels stop , and our Hopes overturned . Therefore the Cry out and from the Holy Place is , Hold out , be strong , give no place nor quarter to the Beast , nor to his Train : for your Jesus is coming to take his Kingdom , and then you shall over all , in like Personality , co-jointly with him Reign . With these and such manner of initiating Supportations still I found us attended ; that our Faith might hold out , and in our Earth be found , when the last Trumpet shall be given for to sound : which in our Day we may hear , if we can see that in our Ground and Field , the fruitful Ear is sprung up , and looketh all White and Ruddy ; for to be taken and laid up , with that Fi●…t Sheaf that is entred before us . Not omit●…ing an other forerunning Discovery of the continued War like to be still held against , the resolved Pilgrim to its Jerusalem persuing : Three Nights after this last Combat , I saw a Lamb come up , where I was setting in my Chamber , and run under my Bed : and there followed two Dogs which chased it , and would no where let it be quiet . So it came out to me , as for pity and shelter ; then I bestirr'd my self to take these two Molesters , and at last I conquered and made them cease hunting this innocent Lamb , shutting them up . Then this chased meek one came and put its Head into my Bosom for Rest , after its weariness . Much from this was shewed me , and I well know is to have its daily Accomplishment : and therefore in this way is it manifested for Advertisement unto us , who are thus far in the process of Jesus ingaged , that we should not by any of these things be terrified or amazed , while we see the Trophy of Victory concludes the Hellish Tragedy very comfortably . March the 5th . 1675 / 6. THis Ghostly Ministration in the Prepared Tabernacle , being all now in my Eye , knowing nothing else would glorifie Jesus his Ministry ; The following Manifestation hereof was after this manner pesented unto me : A large Fowl which had hatched two Birds I did in that Figure behold , till they were grown to be somewhat fledged , and able to look out for Food , but not able to encounter the cold Blasts , nor the Northen Winds , blowing very contrary , and sharp upon them : which made them shrink for want of fresh shelter , while now they were thus driven to and fro , the Birds of Prey watched narrowly them to devour . But away with speed was sent a fluttering Dove with out-spreading Wings over these to hover , to deliver them from the Kites Claws , which was just fastening upon the one , who was not so strong to run as the other who had got it self immediately under the Dove's Wing for shelter . Then say●… I a Hand snatched up the other Bird , and put it under the Wing of the Dove , who with a swift Flight vanished with them into the Invisible Orb of Light. March the 6th . 1675 / 6. This Vision was a plain demonstration of the third and last fixed State of the Holy Ghost , who for our succour and relief will come to safe guard and carry us up to our prepared Kingdom , as it was revealed to me , that all former Ministrations would decrease , and unto us cease . Though Wisdom did conceive us in her Womb , and did bring us forth , and so passed us over in our Minority to our Jesus ; we by him having attained to a more grown State , he doth transmit us over to the care and charge of the Holy Ghost , where only we shall find winged Power and Shelter , and who will be a glorious Banner over us . Till which we cannot expect to act impregnantly in the Wonders of the high Eternity , who hath therefore given to us a new charge , that we may press hard , and most vehemently pursue this day of Pentecost . Which will bring in Omnipotency to concur , and go along with the pure begotten Will. Oh then we shall take scattering Coals of Fire from this Holy Altar-Power , which shall introduce a mighty Flaming Breath from the Golden Stone Within that will dissolve , melt down , and bring forth the clear Temple-Form ; wherein sits the pure Dove with her Virgin Bride : who will soon make back to drive from us the strong force of all violent Tydes , that so we may upon all Seas float God like , and ride God-like upon the Wing of the Dove , out of Visible Nature's Eye . Where with Joy we solemnly do each other greet , being invited by the Governour of this Holy Feast , to set down as joint Conquerors with him to partake , of what shall be brought forth , in the great Day of the Lamb , and Bride meeting together . When the New Wine out of the Fountain-Grape shall run down the New Jerusalem Streets : when all the Store and Treasure Chambers shall stand open , and nothing shall be sealed up more from us ; Who under the covert Wing , of this swift mounting Dove are brought . For the which the Spirit of Jesus hath most truly brought us thus far , as cau●…e we have to hope , in that already I do feel something in me to move , with a Cry still running through me , The Lord your Bridegroom is coming . Which Word as a Cordial-draught is given , to renew both Strength and Spirit . Again , as we were waiting together in and upon our Temple-Service , this Word came unto me , Behold the effect of every Vision is at hand , spare not to strengthen your Tabernacle-stakes , and to fix your Temple-Pillars : for it shall be said from this place , Blessed is the high Throne-Glory , who must prepare a Seat for this Holy One : and strictly watch ye that no unhallowed thing enter in , into this separated place . For you know not how suddainly the transmuting Ghostly Powers will spring out of its own Eternal Ground . Who soon will scent and smell , if any of the old leavened and putrified lump there be remaining . Therefore the cry so often in thy inward Land doth sound , that so no unclean thing may there be found , and that all Earthly stuff may be thrown out of it . For the Holy Ghost is appointed in this new raised Temple to officiate ; and all perfect Service to be performed at a higher rate , more Seraphick , and Purer , then in all former Ministrations whatever . Oh now then to my Call and Cry within you , take special Recognizance : it is my Elijah's Voice , that the Way of the Holy Ghost might be made plain and strait . Take heed no Lyon or Wolf so much as once set their Foot on it . Make your Watch still strong , for slimy muddy Pits are on each hand , the great Levia than there doth under Water lie , waiting to see if here you do set your Feet awry . For this subtle Serpent doth well know , hereby all former and present Prophecyes will be prolonged , if not cut off . So that if , by any means , he could Ingulf you within this noisome Pit , where all devouring Fish of Prey do lie , which still would be eating out your Belief and Confidence , in what do's lie beyond the Border of the Senses , he will not fail to do so . Because it is not for the gross , but for the pure and immaculate Eye only to espy those Celestial Glories . Whereof not only to the Sight , I do here you , ( my beloved Lambs ) invite ; but come , I say , and tast , what in my upper Banquetting-House is to be found , to which ye yet so high never ascended , where the Ghostly Body upon the Crystalline Sea is set . But stay yet ye must , and ye must it not touch with unwashen Hands ; with strong scented Oil your Finger must drop , while in this Dish ye them dip , to give proof ye are a prepared Guest , who have put on the Bridegroom your Robe : this will be your Tickets Testimony , that right you have to eat of this choice Mess , which only for the Bride and Bridegroom are set forth . Though with many sweet and pleasant Fruits , I have out of my Paradisical Garden , you fed , and with the Spirit of the Vine , I have your Thirsts often satisfied , yet none like , or to be compared to this . Therefore it is reserved as the strong Meat , which only those that are come to ripe and perfect Age , can bear thereof to eat . Therefore go thy way , and be comforted , that ye are entred into Love's Eternal Calendar , and may assuredly of this last and great Gift partake , as ye shall in the bright Temple grow , reaching to the full Stature of your Jesus . To which Coming , fear not , but your Father will equally dispence the Holy Ghost , as his free Benevolence . Grow ; grow , get up to this high Nativity with all speed : The Most High hath great need of such worthy high Disciplined Spirits to go forth , bearing the Heavenly Trophy , and Banner of Glory , which may take away fallen Nature's reproach . How much will it be the joy of Wisdom your Mother , to see you come up through all Tribulations to inherit the Antient and Royal Seat , near unto that Great King , your Prince , and Personal Saviour ; through the introducing of his pure Spirit and Nature : without which ye never had been capable , of so high a Calling , as to have fellowship with him , not only in the Knowledge , but in the joint Possession , without any defraud ; as ye shall see impartially , when this Ghostly-Dove with her Cherubin-Wing , doth with all Power upon you rest , so as no more from you ever to flye , or withdraw . O run hard , still cry , knock and call : I will assure thee from the Word of a God , it shall abundantly answer to all . A Memorandum . March the 13th . 1675 / 6. FRom the 6th . of this present , to the 13th . I have been exercised in great Conflicts , upon and through a sudden surprize upon the mortal part of my Companion and Fellow-Labourer in that Paradisical Husbandry ; he being smote , and struck as with a Leviathian Dart upon his Animal and Vital Spirit ; the first time was on the Monday , being abroad , upon his returning home ; which went over again . The next Day about the same time a Feaver took him , and in great Violence ceased on his Heart , and so he wrestled a good space of time , in great Anguish ; which so affected me , that I drew in , and awakned a great Travel for his escape from these Sorrows of Death , which had so ceased upon him : I having had some warning of an imminent Danger and Peril , which I saw the Night before he was first aff●…cted , and came down to advertise him hereof , before he went from home : As thus , there was a deep Pit with great Swelling Waters , under which the sub●…il Levia : than , with his outstretched Jaws , did lie , to grasp in such as near there did walk . Now the Doctor with my self being that way to pass , I heard a word uttered , Be ware , come not too near : it is a dangerous place . Upon which I watchful was , and took good heed , and avoided it , that the Doctor might not therein be ingulphed ; but draw off with all speed . Which did predict there was some Danger nigh ; this being the Pit of Death , as by the effect thereof soon did shew it self : But the mighty Jehovah hereunto a Counter-check did give , to reverse what the destroying Angel was upon executing . For this second assault was very grievous , being upon Tuesday ; which did abide on his vital Spirits from 4 in the Afternon , till 10 at Night . In which interim a Daniel's Spirit did come down , which in us did Pray with mighty fervency , winged up by Faith ; as knowing that in this ascending Power stood our help . For after I had ceased , and the Doctor began to Pray , I saw a bright Star dance about his Bed , and a Word came with it unto me , I have heard , and I will deliver , for my own Name sake , out of the present Jaws of Death . This was a signal Evidence that Saving Health was near , and that in this Hour of Exercise Jesus with his Healing Vertue would appear ; which soon after was witnessed . So the Pains for that time were asswaged ; and he slept that Night , and the next Day had respite : So as we did hope this Storm was gone over . But on Wednesday Night he found himself ill again . So together we did seek the Lord for his Counsel , whether or no he might venture upon some outward means , to help to remove that violent Humour , which by that strong Leviathan , would have grasped away his Life . For without permission from the Court and College of our Spiritual Physicians , we dared not to adventure ; because we had committed the whole Cure of this deadly Wound , to those All-healing Soveraign Powers . While then we were supplicating and soliciting to know the Mind of Wisdom ●…erein , this Word came ; It is suffered ●…n condescention to the instability of ●…our Faith : however by Grace the corruptible Drugs shall be changed in their Constitution , and Quality : for else they in this case could not be available . For know , that my secret Medicine must be the Preparative . Then after this the Doctor was free to take a Powder , which gave him two or three Vomits , and Purgations . On Thursday Morning after which he was very cheerful , and thought himself to be eased of his weight , and talon which had so terrified him : but after he had Dined , it beset him again , more fiercely and violently then at any time before ; the extremity being so great , as he desired to be released by Death , as the greatest kindness , which he could in this hour of Extremity of his Heavenly Father seek and request for . At this sudden onset upon him I was somewat staggered : for the Black Cloud of Death seemed all over to cover him , which seemed to make void and frustrate those Words and Tokens I had received for his Restoration on the Tuesday Night before . But in this juncture of time I felt a Power upon me to descend , that made me Pray as in an all-Bloody-Agony : and a mighty Strife betwixt Fear and Faith was in me . But the strong Angel of Faith prevailed , and I felt something move , that was all aiery , mighty , and swift , to overcome and conquer : and which would not permit to give him up to what he himself desired . Then had I a sight of all the dark afflicting Powers to be put under his Feet , and that they should no longer over his mortal part have power . The Relation of which I did to him declare : but such was his anguish , that at that time he could nothing from me hear . So this Day and Night was passed away in this terrible Conflict . All Night I retired from him , wrestling with my God on his behalf ; waiting and watching what the issue of this trial would be . For I do not know that I ever was in any one thing more proved ; because of the Word that came , that he should be saved from Death . Towards the Morning this Word came to me , God is not a Man , that he should repent , or reverse what he hath spoken , as to him for whom thou hast prayed . Then coming to him , I found him yet Ill. Then had I another Word all that Day followed me , saying , I am come to give him Life , and that more abundantly : therefore let thy mind hereupon be stayed . So I saw the good Hand of our God was near , and did the whole Cure ; and after this Bleeding , he found a great alteration , although before that , his Extremity was much mitigated , but not so sensibly taking it away , as he now in himself did see . So that by the Counsel of Wisdom , he was hereunto directed most expresly ; to whose sight the Malady was only conspicuons : all outward Physicians in their sight would have been too short , and their power too weak ; and had been befooled and frustrated , if any expectation had been thence . For the Word for immediate Healing still followed close one upon another , as matter of doubt arose . Again the Word thus spake , O faithless and unbelieving , have I not said I will make him perfectly whole ? Which was the last Confirmation , that I had on his behalf , as to his outward Recovery . Upon which I fully rested , and was quieted as to him : who from this time recruited his Natural Force and Strength , which was abated more then he himself was sensible of . But gradually he shall grow to his former strength again , as a Monument of Praise to him , who had renewed his Life and Being : which the Princess of this World did War against , with all the poysonable Influences of the lower Elements , concurring , and triumphing that their Mortal Robe was wrought out in him . For the Dragon did see he would much more be a prosessed Enemy than ever , to all his strong Holds and Territories . But Wisdom's Antidore of such an high extracted Composition was made up that it expelled all his poysonable Influences ; she coming in with her Adjuring Power and unresistible Spell , saying , O Death , I will be thy Death : Thus the Victory was obtained through the Life-Blood , ●…prouting fresh from the Fountain God-●…ead . Praise , Praise ; Glory , Glory , all in us , all round about us , go forth with Acclamations , and Thanks-giving-Offerings for such a signal Deliverance , as we have been mad●… . Witnesses of , which for our future Encouragement Jehovah hath wrought . March the 15th , 1675 / 6. After all this , coming into my solitary composure of Spirit , waiting upon my Temple-Office and Service , where I met with a bright encompassing Cloud , the Tabernacle-Witness rose , and spake thus in me , I have now answered to thee the desire of thy Heart , who pressed me hard to give thee a Sign to effect somewhat through the operating force of Faith , that it might work to a Deed and Wonder . Behold , and see this in the reviving , and restoring thy Friend's dead Body : which is to be great and marvellous to each Spiritual Eye . For know all this restoration was managed by my Omnipotency , that ye might not doubt the Root of this all sprouting Power will yet further work out , and that you●… Prince and Saviour may yet live again that hath been so long slain . Expec●… him : he is at hand , to take now fo●… himself in you a Kingdom , wherein th●… peaceable Reign shall be by this Soloma●… And the Holy Temple must be Built by Wisdom's Hand , that the most Hol●… Dove Hereupon may descend most swiftly to rouse , and raise up the dead Seed which asleep is yet in Jesus ; therefore know as a Type of this , was this late raised Man , who through great Strife hath obtained his Life . Now the same strong Angelical Powers that here did move in thee , on his behalf , must doubled be upon you both , for the drawing down the Riding Power , and Triumphing Birth of this more excellent Life of the Holy Ghost . March the 16th . 1675 / 6. The D●…ctor being much recover'd , and the Mountain , and heavy Talon of Death removed , he was very sweetly Spirited on the Lord's Day , and carried out in Prayer , speaking & singing . A few of us meeting together , did own that day his Signal Deliverance . The next day , being Munday , in the Forenoon waiting together , I had this Word put into my Mouth immediately and unexpectedly . As verily as ye have been Witnesses of my Power in plucking him out of the Pit of Death , and guarding him from the violent Executioner thereof ; so this shall be a Sign that ye shall ascend up into the House of the Lord , even the Holy Mountain of that God , who hath in this hour of distress appeared , and ye shall surely inherit the precious things , that your Eyes shall there see : Which have been long laid up in store , to be given to such , as can ascend with their bright Temple-Bodies , which are now to be your Change of Rayment , that ye may in this Holy Place both meet and know , I am , and will be unto you what yet cannot be conceived or believed . Therefore to the charge of Wisdom expresly keep , and ye shall see what the issue of being obedi●…nt to the Law of her Mouth shall be : who would not that ye should have less Purity , Power , and Dignity then your Jesus , who is exalted , and hath the Command to give , and take , whatever doth lie in the Father's vast Treasury . Know then no less freedom , ye shall have with Wisdom , in her secret Stores , who nothing will or can deny to conquering Spirits , who through all Throngs do push , and through all Armies do pass , and will not be fearful , or so unbelieving , as to be terrified , although ye should like Elisha be encompassed with Legions of contradicting Spirits . Which may happen to prove what Magnanimity , and Spirit of Faith ye have , to trust unto : And whether or no ye will resort to this Treasure , that lately hath been broken up for you , that ye might know where still to retire , and on all ocasions go to seek out what Power and Armory of Strength , ye shall need for your present Succour and Fortitude . Oh towards this let your Eyes be most absolutely fixed : for it is your Father's pleasure , out of this Temple , and Treasure-House to bless you . Covet nothing here below , but wait ye upon that liberal Hand , which doth all out here command . If ye can arrive to believe without doubting , then ye shall see what weighty Draughts out of Wisdom's Deep you will be able to draw up at pleasure ; so as ye will no more need , or regard to go down to this World 's enchanted Sorceries for aid . All and enough you will have in your own Power . Search and see what in this City-Treasury is : as you are by Wisdom brought up hereunto . Take boldness and freedom to ask , and take what may make for your Preferment , in all proportionableness to Christ your Head. Who is the great Prince and Commander here , and would have you dispatch , and clear off all Earthly Scores , and come after him with all your ascending Might , where there is depth of Glory to drown ye , out of all transitory Sight . Remember ye that Word which he said , and do now in Spirit aver it again to thee , that all whatever the Immense Deity hath to the utmost , and full extent of that fulness in all Riches , Power , and Greatness to an Everlasting Dominion is now possessed by this Jesus , as his own in common , with the high Throne-Majesty . And hath power to entail the same where , and upon whom he will. By which Will , ye are elected and chosen by this great and high Apostle , to the same Profession , and Participation of Power , and Dignity , as joint Heirs with him . Therefore take heed , that ye derogate not from this your high Calling , but bear up to the Witness hereof , and to the acknowledgment of the Father , the Word , and the Spirit of Wisdom , all agreeing to empress the Mark , and living Seal upon you , that so right to all those wonderful , and rich Goods , that have been shewn you , in the House of your God , ye may jointly enter upon , as your own Inheritance . Hitherto ye have stood off in the mistrust , and dispute , whether or no ye might make challenge hereunto , as being anxious of Sin , and inaffected , which indeed might well clip the Wing of your ascending Power , and dash your confidence . For no boldness indeed here could be , till Jesus by Water , Blood and Spirit , did come to cleanse you fully and throughly from all Sin and Unrighteousness , and thereby he himself became your Temple-Body , as now ye may witness indeed . Therefore Stowage is made for taking in of these precious things . Open wide henceforth , and let all in , which shall drop from the Everlasting Oily Mountains , and Heavenly Hills , upon the pure Gardens of your pure Minds , and whatever shall distill , as upon my choice Lillies on the smooth Waters of Shiloh . March the 19th . Upon this Day is a large Transcript by Dr. P. of some Divine Opening , which he thought good to conceal under a secret Cypher ; and may possibly relate to some Oppositions against this Temple-Work . March the 23d . 1675 / 6. On the Morning Watch , as I was spreading the present distress of things , this Word came to me , Salvation , Salvation , and Victory ! The oppressed at last shall go free ; If zealous as Phineas , he shall be for me ; His Eye is not to pity or spare , but he is to rise up in his Priestly Power to kill and destroy , that which hath his Nazarite Purity defiled and annoyed . Then no more Curse nor Plague , but all shall be stopt and staid . I have attempted this Bloody Offering , nothing more precious is to my Sight : nothing like this could make way , for the high ascending of my beloved Pilgrim , who so long with Weights and Fetters from me hath been kept down , and evermore by one or other , was still bound . Oh the free , and undefiled Virgin-Spirit is for me , who makes but one Heart with me . This Word came very emphatically and powerfully , and hath a weight speaking in them ; which my Spirit did breath out for their effect , upon this beloved Nazarite , that so all Plummets might be cut off , and the Tomb-stone removed , which did keep down his rising Body , that is no more to be touched with mortal Senses ; being elected for a high and unparallelled Work , which will admit of no hanging upon by any thing that is ponderous . March the 24th . 1675 / 6. A Breviate of the late Perils we were in . HAving for some space of time , encountred with high Storms & great Blusterings , one swelling Wave following another , threatning to tear and to make a wrack , and split our Ship , in which we were embarked , through the good Hand of the most high Wisdom : Being now come within the sight of out Land-mark , which so near was to be anchored upon ; such were the contrary Winds from the Troubler , as to put us back again in this our Spiritual Voyage . But the good Pilote , whom the Seas and Winds must still obey , was for , and with us , sending forth the Words of Power and Authority , for this raging foaming Sea , which cast up Miery Mountains , to be still and quiet : which otherwise would have sunk the Ark of our Faith , which , to the Praise of Jehovah , was mightily in all these violent fumations born up , and secured , we being charged not to fear , nor to move out here , but still to hoist up that mighty Sail , and to wait for that holy Breath and Wind ; Which none know , but they that are in it , from whence it comes , and whether it will carry such , as wholly confide in it ; as may be spoken by the Experienced . For being in great Conflict , upon the Doctor 's account , whom the evil ones Malice was chiefly set against , to keep him down from rising in his work : having put such an Iron-Yoke upon his Neck , and Burthen upon his Shoulder , as grew more heavy and oppressing , as his Sight was grown clear , and Judgment sound , having been a long time in great Sufferings under it , which for the working Wheel sake , which jointly we were engaged in , I was often and much in private with my God , for a total release and acquitment , that whatever pestred , and hung upon him now undesirable , might be cut off . For to me it was said again and again , An untouched and free Nazarite from all Dalilah's , thy Yoke-fellow must be , or else under the Curb of this grievous Iron-Yoke , which will crush and stop his Vital-Breath Powers , so as to hinder the free passage and play of Wisdom's bright Star , which alone will lie as a bundle of Myrrh in the Bosom of his pure Heart . Single Chastity is all , and the chief Dowry which she makes Inquisition for , and therefore of all low amorous entangling Loves , we had need to be well aware : to one only Mate we must for ever cleave , and so bear his Name , and so we are all his Royal state . These Counsels still daily followed me , since his deliverance out of the Snare and Pit of Death , so did I believe to see all Cords would be broken ; for that Word came to me the 20th . Instant , I will arise , saith thy God , as in Mount Perazim , that he may do his Work , his strange Work , and bring to pass his strange Act. This Scripture was brought to me , and opened thus , being much stated and presented , as our Cause was parallel with David , whom God highly approved for , that being newly settled in his Kingdom , after great Wars , was again invaded by the Philistines , and having brought up the Ark of God , enquiring , had a resolve , that his Enemies should be subdued before him ; as he acknowledged , saying , That God had broken in upon them , like the breaking forth of Waters , therefore they called the Name of that place , 1 Chro●… . 14. 11. Baal Perazim . Now this by the Prophet Isaiah , is called over and made mention of , Prophecying for such a Manifestation of his Rising Power yet to come , when again he will set his Hand , as in our Day , to recover us out of the Hand of the Spoiler . Being much distressed for the Work , least these Inundations should stop the Life-Wheel , either in them , or in my self going forward , this sweet Word was opened to me ; I will arise as in Mount Perazim , your Enemies shall know ye do not go out in Battel without a God's Armory : Your Ark which is rising , will , and shall make all , in you , and all without you to re●…l , stagger , and fall before you : for I have yet greater and more mighty Deeds , and strange Acts to appear in , for my own renown , in , by , and through those , in whom I find a David's Spirit and Heart according to my own : with such shall not only go forth my rushing Sounds , but strong Powers , to effect and bring to pass strange and mighty Acts ; whereby it shall be known in whom my Temple-Glory resteth . I will now arise to give my signal Mark of Honour to my defied and contemned ones , my Spirit shall begin to move even now at times , as ye shall look and wait for it , within the Tent of Nature , as the forerunning Scatterings of that promised all Chostly Dominion and Power , that is very ready , and near to be revealed to the pure Jerusalem-Worshippers and constant Waiters : upon whom my Eye will be , to confer upon them this great Dowry , which will not be entrusted but with most constant Attenders in the pure Temple-Body of Jesus ; waiting and offering upon that Altar within , being determinated into a stable , fixed , unchangeable Mind and Spirit . This is that which is expected from you both ; whom Wisdom hath with her Love-guile caught in , with her Golden Cords , that ye may to this great state of glorious dominion reach , though it doth cost you so high as the death and breach to all other Lives , wherein the vain empty solacements of this visible State stood : in the despising of which no Repentance shall ever be , but Reward upon Reward , after all Tribulations out of your Mother Wisdom's Treasury shall you fetch out whatever good and profitable things you shall thereby espy , to use and spend , to the account any praise of my Glory . March the 25th . 1676. This Morning I felt mighty strong Gusts , and Powers come into me , which ascended out in Prayers , that the Sign might follow to give the demonstration of our particular Election , and Calling , as it did upon the first Gospel Professors ; that we might have Power to cast out unclean Spirits : So to co-work and mingle with the Meek and Eternal Life-Essences of the Lamb , as that we may be able to send forth such vertual Rays of Powers , and Sweetnesses , for our own and others Safety , Guard , and Relief . For I heard this Word : Go not out without your Shepherd's Bag and his Staff ; for out of an Invisible Store ye must spend , and bring out from your own Heavenly Country and Father's House ; as unknown and Strangers in this Land , where your outward Feet do stand ; who will not trust , or credit further to you give , then they shall see that ye have got with you Great Cesar's Decree , and Superscription upon your Coyn , written round about with that Name , I am the Alpha and Omega : This will , O my Dove Spirits , with you every where pass : and all your Enemies , and all that are alie●…ated , and Strangers to you , now shall seek to make a Covenant , League and Peace ; for why ? they will cry the Name of God , wherein all the believing doth lie ; upon the Foreheads of these is written most visibly . This is the Strange Work , that I am for you bringing to pass , if ye still will guided be , by Wisdom's Counsel , and her bright Eye , ye shall to this most high Degree arise : and thereby Honour you Spiritual Parentage . Henceforth forbear to sort your selves , with what is not of the same most inward Fold , with whom your great Shepherd doth walk , and can only with new risen Spirits talk , and be open and free , as lodging in one Heart of Purity ; together for mutual Joys and Embracings highly Magical , whereby you will draw out most mighty Force and Strength , to aid and back whatever in my Work and Service ye are intent upon ; as thou hast witnessed already a good Confession of me , so still maintain Truth 's liberty : stand up in the Christ-like Might , and in him thou wilt tread down strength : and nothing shall be too hard for thee . Thy defence and security shall be from the flowing Oyl , running through the Unicorn , that mighty is to push and batter down all exalted Towers , which now will be raised against those , who my appointed Standard-bearers are , to proclaim my Flag of defiance , in the view and sight of such as live in great despight , decrying down my Paradisical Laws , Liberties , and Kingly Rights . March the 26th . 1676. The Lord's Day we met together by our selves , a Word was spoken for the Measuring-Line , to compare and measure our selves by the perfect Love which casteth out all other Fears and Loves but that which is Above , and of the Virgin-Purity , where the danger was shewn of Treachery , to forestall this chaste Love from our Love for our Jesus . Much in power was sounded forth to this purpose , and whom it did hit , it was a good Word to such . March the 27th . 1676. This Morning great Emanations flowed in upon me , from out of the Vital Center , as the springing Flowers from the Rivers of Joy. Out of the Sanctuary this Word of Comfort opened , that though Balack had called out Balaam to curse you , that are my choice Seed ; yet I , Wisdom , as your good Guardian-Angel , have stood to resist him , and have frustrated all the Tokens of the Diviners . The depths of Satan began mystically to work , calling the furious Might , as the Prophet to that furious Avenger . Here hath been attempt upon attempt against the Election , cry upon cry for Fire to consume . But be of good cheer , and do ye fear nothing more hereof , for your God hath Justified : and the Prayer of the Humble and Penitent hath been heard , and hath shut out the Accuser with all their Complaints , whose Mouths are stopped . Balaam doth now well see , that he is under restraint and limitation , finding no Might to effect what in his Eye did seem just and right . Therefore he subjected is not willingly , but forced by an uncontrollable Soveraignty and divine Spell , as nothing from the dark Magick could nullifie . Henceforth love and magnifie him that hath without shadow of change thus appeared to save , secure , and to deliver from all Plots and Charms , whereby weaker and faint all Powers of this kind will grow , because all Attempts shall still be frustrated ; while in the single Purity ye my Dove-Mates shall keep to your allotted One , who is the fore-ordained Bridegroom , who is worthy , and will draw you into no Premunire : ye may safely venture all the Stock of your Spirit , to the utmost height of all Loves , Joys , Affiances , and sow all these without fear , into the Ground-Heart of the Immanuel ; and ye shall see what a fruitful Crop this will bring in . March the 28th . 1676. The Case of a Laban and Jacob was brought to me , as having a special reference to the Doctor . That as Jacob grew very weary of living in a strange Land , and under servitude in Bonds , now longed to be free a Spirit , and to return to his Father's House , with that Spiritual Stock , and Riches of Life , that Wisdom had blessed him withal , and to provide for the sustainment of his own Family , within himself , of which the outward was but a shadow and type of . So it was shewn me in like manner this was the time , & the full Experiment of the Doctor 's long and weary servitude , in a strange Land and Country , who was now called to separate , and come away to his . Father's House , and to draw in all his Substance and Stock of Vital Spirit , whenceforth the pure Virgin-Essences do spring , that nothing thereof might be scattered , or left behind : for all will be little enough to supply and maintain that which is of pure Generation in him ; wherein will consist his true Joy and Pleasure to him , to his Sons and Daughters , his Men-Servants and Maid-Servants , to grow up to Stature fat and flourishing in his own House . In this saith the Spirit shall be his Blessing ; but while these things are upon the prosecution , great Tribulations from the Laban Spirit must be expected , for he will never consent to let Jacob go . Therefore Wisdom did put it into his Heart , to make the breach by stealing away : for Laban with his subtle Entreaties , would have plyed him as formerly . Which to avoid , he resolved to make his own way , sore longing after his Father's House , which made him run the hazard of all Laban's displeasure . This wise understanding Spirit was now given to the Doctor , to be couragious , and so to resolve to take his Flight and Journey on ; having with him , and for him Jacob's Angel , that will not leave him , till safe conducted into the inward Court of the Love , and Joy-presence of the Father . Now in the process thereto , Laban raiseth an Army , that are of the same Evil Eye with himself , and these pursue hard to overtake , but God disappoints the Evil intended , and gives warning , saying , I warn and charge , that ye let my First-Born go free , touch not mine Anointed , for he must now Ascend to me ; no Bonds or Cords shall evermore be upon him , but as a free Denison in my Holy City , is he to wait upon all my Commands . For my Work is so great , that all must be taken up in them . Ye who hasten up your selves thereunto , must be found in one entire Act , working with the Spirit of my Might , without sloath . For which end I have now set you free , that ye may stand obligatory to no other Commands , but wait to receive Laws and Injunctions as Wisdom shall renew to you . The Oyl will not cease to run , empty your Vessels as fast as you can , it will become in you a rising bubling Life , till it hath made you pure without Sin. By which you will give proof , that you are the first Redeemed out of the Earth . Go on to this Work , my elected Ones , the high Powers of Eternity are with you , to effect what the Spirit of Wisdom doth direct unto . April the 4th . 1676. FRom the Love-circling of a mighty Seraphim-flame which I felt burn up in my Heart-Altar , a soft sweet Breath moved as a Mist , or white Cloud : It all over-covered and filled the Sacred Tabernacle of the Mind , as with a still silent Glory , which included and comprehended its own Ideal Being in me , coming to drink and suck up , what of its own , it could find scatter'd among the Ruins of Time , and bundle of Mortality . The head-Principality then calleth for all in , to make up the Perfect Man , Bone to its Bone , and Sinew to its Sinew , all jointed and set in lovely order , which while divided , and in piece-meals , could be of no force , but lieth as dead and useless , till the forming Hand gathers , ●…nd u●…ites them each in order to the ●…salem's Glory . It was here shewed to ●…e , that many Births have come forth ●…ismembred ; some have wanted Eyes , others have wanted a Hand , another ●…eet , another an Ear. And while any one of these have been wanting , as to ●…he inward spiritual Man , no degrees , of Ascending could be : none could be ●…aken into the Courts of the Lord , nor ●…e a work-man for the Lord , without ●…he use of all these Spiritual Members , wherein the full force of a Spirit doth 〈◊〉 . This word of Advice and Cau●…ion came with a full gust to try and ex●…mine whether we , who were set out and appointed to be Labourers in God's Har●…est , and Priests to officiate , and Mini●…ters in the most Holy Place , were no way deficient ; but sound , perfect , and without blemish , having all parts en●…ire , making up a compleat Spiritual Body , each one in our selves . As also ●…ourished up to a strong full grown Man. Otherwise saith the Anointing , which knoweth all things , ye cannot go Forward to dig and undermine twelve Foundations deep ; upon which my Holy City stands , that doth command all Worlds with their Kingdoms : Which ye are to do , and search into , as strong and mighty for this Service of the Lord ; who saith , Come forth and stand before me , that I may see whether or no ye be clear , single , pure , and sound in every part , and to no one Creature or thing pre-ingaged , but aloof off in alienation from all dry , earthly succours do stand . Then will I link and ●…x you in and among my Royal Band , who allotted are Foundation Stones of the Great City , where my Name is writ upon . This is the highest , and last Service , which I have for you to do , and hitherto would not hereunto put you ; till Wisdom's Spirit in highest measure be grown up , for the management and carrying on of so high and mystical a part , which excels , and transcends all Buildings whatever , that have gone before your Temple and Sanctuary Purity ; all inferiour is to this . That which was lacking in them , must be perfected here in this ; by this descending and all-compounding Glory , which meets all in one here , where now are descried the Lame , the Blind , and the Halt ; none of whom are so much as to look within this high Mountain of Holiness , upon which the Glory resteth . Neither can any come hither , who bring not their twelve tried Foundation-Stones along with them . To which end the Spirit , which revealeth all secret deep things , doth give for the manifestation here of unto thee : That thou , mayst know what maketh thee further meet , to inherit this City , which hath such transparant Foundations . For so unvariable is Wisdom's Heart of Love , that hath moved the Chariot-Wheels of thy Spirit , and brought thee thus far , even to the Gate , and entrance of this magnificent place , as by no means here to be shut out , where ye are designed Marriage . If ye can , all over conquering first ascend to the Rock ; where these wonderful Precious Stones are to be found , ●…oth for Foundation and Garnishing . See then here , whether the flight of thy Spirit must be , namely to Wisdom's Treasure-House , whom all must be fetched down , for the City building . Here carried up thou must be in thy Spirit , not only to see in Vision , or in bare Idea's these Stones of Glory , but to have them put upon thee , as thy Breast-plate , row upon row ; with the engraving of that new Name , which giveth sound Judgment , and perfect Sight and Understanding into all Visibles and Invisibles . This is a great estate , which I am now setting before you , and also bringing into yo●… as ye shall be able to bear the Glory of it , which will be all Consuming to the existency of your present Heavens and Earth . Which can no longer abide ; but they must fall away , and flee at the bright rising of this Sion-Beauty in Crystalline Appearance , and Celestia●… Cloathing . Rejoyce ye , O my Dov●… Spirits , in what I am about to create●… and to lay in you anew , such Foundations as shall make my Name the Pran●… in these New Heavens and Earth ; upo●… which my beloved City shall be placed In order to this , ye must suffer the Plum●…met-Line , in the Guardian Angels Han●… to measure the height , length , an●… breadth of this walled City , each on●… within your own New Earth . The Du●… of which must be all fanned , through th●… Sieve of immaculateness , which will 〈◊〉 no mixture of old Earth pass throug●… The Heavens that now must be in yo●… circling Clarification , continually must be pure , bright , and without mixture . For consider for whom this City is prepared and builded , is it not for one , who is terrible in Holiness and Purity , and that only can dwell , with what is like himself ? Behold now , and hear that Word again , saying , I decree all things in ye New , as chosen Testators of this my will , and as my front Battellers , and primary Builders , working according to the Law-giver , and Rule-setter ; whose Eye and Hand shall prove it self great , and mighty , as ye shall thereupon rest immediately , for all counsel and aid , and shall thereto still ●…lye for Wisdom . April the 5th . 1676. In the Night-Vision , I with another Person were to make a new remove to some place , which we had no knowledge of , being under a strict limitation thereto to hasten . The way , which we were to pass , I saw as a fiery Oven , which when we came at , put us to a stop : then waiting and looking on it a while , the Flames died , and soon were vanished . Then the guiding Word said , Pass on , fear not , the place is not now too hot to set your Feet upon ; which after some debate with our selves , we ventured through . Then was presented to our view , a Knot of all Precious Stones , as if they had been taken out of a Rock : truly they were for Colours , and Brightness , and Sparkling , so excelling , so wonderful Transparent , as all , and the highest of what can be illustrated out from this Creation , is but a gloomy shadow hereunto . The glance was sudden , and soon passed out of my view , only pointing and leaving a great Impression , as to the late Manifestation , and the moving forward to the Jerusalem-Work . Which yet required a higher , and more Seraphick ascending up of our Spirits , then hitherto hath been : which I was in great Jeapardy about , both for that others , and also for my own sufficiency , and spiritual ability to go forward , and through paved Spirits to follow on . For the Vision shewed me , we should meet with hot work , but that it would be allayed and overcome for us . After which I saw our way made to pass through Waters , before we could come to this City : That Word still saying , Only believe , and I will pass on before you , proclaiming my Name , and opening to you the Foundation of it ; from whence your strength shall arise , and your pregnant Power shall be known . Who now then must be your Master-Builder , to instruct you in this your Foundation-Work , but that Wisdom , which was with Jehovah from everlasting , who gave Being and Existency , according to the Spiration of the Eternal Will ? even so in like manner , must this moving Will-power again go forth , for the removing and undoing , what the dark Fire enkindled Properties have done ; racing and pulling down that Babylonish Building to the Ground , that its place may be found no more , nor yet its turbulent Sea. For I am making away for you , out of all these first desolate part of things : your Hands with me , I require you to put , and so you shall stop , and prevent the Flood-Gates of the Beast , and of the Serpent's fury . Come now , and I will shew you where all these Foundation-Stones do lie : look , see within the compass of your new Earth , and of the burning Glassy Sea , treasure-matter , for this Foundation . Building here ye may espy . Therefore the Golden Plummet of my Spirit shall be given to you , that so ye may be able not only to sound , but also to bring up what lieth couched here beneath . The first Stone which the Spirit drew up to view , was a bright Saphir , upon which was engraven the great Name Jehovah Shammah . The second was an Onyx-stone , with Everlasting Wisdom written upon it . The third was a Beril presenting the Flaming and Ghostly Breath , issuing forth in sparkling power . The Second Row , the first is the Jasper , which is all Light sparkling , like to the Diamond ; upon this is engraven the Express Word , or Image , of God. The second Stone of this second Row is a Sardius , it is a Sardine-stone , which represents the Virgin Purity , as meet to unite to the Jasper . The third Stone of this Row is an Amethyst , upon which is engraven the highest degree of Seraphick Love , that cements all in one . The third Row , the first of which is an ●…rald , upon which is engraven rich Knowledge , or sound Judgment , to the understanding of all Spiritual Arts and Sciences whatever . The second in this Row i●… a Chrysolite , a Stone for all clear Revelation ; engraven upon it are the seven Eyes , for its All-seeing : nothing is unsearchable to it . The third is an Adamant , In this Stone lieth Almig●…ty Strength ; great fortitude and power to resist all Batteries and Assaults whatever ; it is so impregnated with virtual Power . The fourth Row , the first Stone of it a Jacynth , this sparkling Stone can live , and subsist in all Fire , and can endure the Touch from all these Fire-Stones ; the engravement upon this is , all precious Faith , that is the conquerour through the long Patience . The second of this Row is a Chalcedony , this Stone beareth the engraving of high Joy , Peace , and Righteousness upon it , representing the true Jerusalem-state , and the real Reign of Great Solomon . The third and last of this Row is the great Top-Stone , which is a Chrysoprasus , upon which is engrave●… the shout of a King ; for here is Salva●…ion and Victory . For the Lord great and mighty hath laid all the Foundation here for a sure Defence . In Aaron's Breast-Plate Four Rows of Stones , Exod. 28. 27. and Chap. 39. 10. The same Order observed . 1 Row 1 Sardius 2 Topaz 3 A Carbuncle 2 row 4 An Emerauld 5 A Saphire 6 A Diamond 3 Row 7 A Ligure 8 An Agare 9 An Amerthyst 4 Row 10 A Beryl 11 An Onyx 12 A Jasper These Twelve Foundation Stones of the New Jerusalem , the Order is thus mentioned , Rev. 19 , 20 , 21. 1 is a Jasper 2 is a Saphire 3 is a Chalcedony . 4 is an Emrauld 5 is a Sardonyx 6 is a Sardius 7 is a Chrysolite 8 is a Beryl 9 is a Topaz 10 is a Chrysoprasus 11 is a Jacynth 12 is an Amethyst Nine of these Preciou●… Stones are mentioned together , Ezek. 28. 13. The Nature of all these Stones are , they are all clear , bright , transparent , sparkling from an in●…ate Virtue . A Topaz or a Carbuncle seem to be one Stone , Is●… . 54. 12. An Agate and Chrysoprasus all one , Ezek. 27. 16. A Sardius and Ruby all one . 1. The Jasper Stone , the nature of it , it is clear as Crystal , mentioned Rev. 21. 11. and Chap. 4 3. He that sat was to look upon like Jasper . 2. The Saphire , a transparent Stone , mentioned Ezek. 1. 26. and Chap. 10. 1. A Throne as the appearance of a Saphire Stone . Also Tob. 13. 16. Jerusalem shall be built with Saphires . 3. Stone , a Chalcedony , I find to be like the Carbuncle . 4. An Emrauld Stone , mentioned Rev. 4. 3. In sight like unto an Emrauld . Also Tob. 13. 16. 5. A Sardonyx Stone , it is almost one with a Sardius or Sardine Stone . 6. A Sardius , or a Sardine Stone , it is a transparent Ruby : It is mentioned Rev. 4. 3. He that sat was like a Sardine Stone . 7. A Chrysolite , is a Gem full of Majesty , shining throughout with a Golden Lustre . 8. A Beryl , mentionened Din. 10. 6. His Body like to Beryl . Tob. 13. 17. The Streets of Jerusalem shall be pa●…ed with Beryl . 9. A Topaz or Carbuncle , mentioned Isa. 54. 12. Thy Gates of Carbuncles . Ezek. 28. 13. mentioned also in the Pavement of Jerusalem , Tob. 13. 17. 10. A Chrysoprasus , or an Agate , mentioned Isa. 54. 12. Thy Windows of Agates . Mentioned Ezek. 27. 16. there Chrysoprasus and Agate seem to be all one . It may well be called the Stone of Ophir , in the Prophecy of Old Tobias , Chap. 13. 17. 11. A Jacynth , or Hyacinth . It is of the Royal Purple Colour . 12. An Amethyst . The Diamond is mentioned , Exod. 28. 18. and Chap. 39. 11. and 28. 13. The Ony x-Stone is mentioned , Exod. 28. 20. and Chap. 39. 13. J. P. After this follows Wisdoms Call out of this City ; whence she also with much Majesty descended , and gave Rules for the Carrying on of the Great Work , and for the bringing down of the said Jerusalem from God : which are not to be found either among the Authors Papers , or in Dr. P's Copy ; But may in part be supplied , from what was afterward opened in the Treatise of the Eight Worlds . April the 6th . 1676. A Call to this Searching from out of New-Jerusalem . O Thou inquisitive Spirit , what is it thou hast seen in my Glass ? A City which is founded upon a Rock of all Precious Stones ? The measuring Line is still in the Hand of thy Angel-guide , to shew thee further hereinto : And now to present the Walls , that must be raised upon these twelve Foundations . The Line of my Eternal Spirit is squaring all according to Wisdom's Counsel . What now thinkest thou are to be the Materials of these Walls but all flaming Seraphims , holding Palms of Victory , and light glistering Shields in their Hands ? These are the Walls , which shall ever be before me garuished , with the bright sparkling Powers of Cherubwork , every where engraven by the Pencil of my Spirit : Who skilful is to write in Gold the Inscription of the highest Perfection of Holiness , round these Walls . Nothing out here springing will be , but Lillies and blushing Roses , which represent the mutual Embraces of the Bridegroom and the Bride . Whose Emblems every where , within this Holy Place , are to be pourtraied , as a new formed Image , of unchangeable Beauty and Perfection , in the room and place of that faded , withered coupl●… who lost their Virgin Purity , staining their Bridal Garments ; so as Paradise could no longer bear them , but fl●…d away from them . But , behold ! here is a new state of things opening , much more transcendent then the Paradisical Birth and Generation . For out of this City will come the true and right Marriage , of which the first was but a Type ; for the Lamb and the Bride will bring forth here a fruitful Off-spring ; as it is said of this Zion , Blessed is the Man that is ●…orn out he●…ce : Blessed is the Man that is begotten within these Celestial Walls . For take notice , there is much difference betwixt the Paradisical State , and Situation , and this of Jerusalem , which is encompassed all about with S●…raphick flaming Cherubims . There was only One to keep and guard the Tree of Life : it lay open and obnoxious to the Invaders ; as the effects of the Serpent's coming did shew . But here Fortitude and Strength 〈◊〉 provided against all Assaults : no Destroyer can come here , the Walls are so high , terrible , mighty , and strong , with their twelve Gates , which will open to none but to the Bride and Bridegroom , and to their Offspring , who have the Name of the City written upon their Foreheads . But thou , whose Queries are come up before me , concerning these Gates , why they are recorded to stand Northward and Southward ; Eastward and Westward ? and to be all alike , no difference , and bearing Names upon them ? U●…to thee I answer . As to the first , know , this City is founded and established upon the top of all Mountains , for discovery unto all : The rising , blazing Glory of it shall be seen of all People and Nations , and all Languages shall hear of the Fame thereof : Therefore these Gates are set towards the Four Quarters of the Earth , that whatever belongs to this Sion , and had its Birth out heuee , may return and give it up to it again . Now as to the Gates themselves , as it is said , They are of One Pearl , signifying their Oriental Purity , without mixture ; as it is written . My Name shall be ONE in these , and they one in me , as selected Ones , to be at the Gate 's Entrance , to whom I will give the Charge and Trust peculiarly to open , and to shut out : for they shall have all Power given to them . The burthen of the Government shall not lie only upon your great High Priest , but ye shall bear an equal share with him , as so many Elders , Spirited from the same Anointing . O●… it is a high Dignity to be chosen an Angel-Keeper , and Opener of these Everlasting Gates , to let in , and shut out , according to the Light and Law of this City . Query . Now why hast thou seen three Pearl Gates united as in One ? Answer . To manifest the Trinity in Unity . All concluded it is to dwell in one Pearl spiced Gate , so spiced throughout , as it may smell only of pure Deity , that can never more admit of Putrefaction . Q. But further you enquire , Why are they named with several Names , seeing all is one only Pearl , or Body of Purity ? Why twelve Names answering to the twelve Tribes of Israel , or to the twelve Apostles of the Lamb ? A. It was only so in way of Similitude , for their many Names are all but one , as deriving their Name from their Anointed Lord. Who was their Head Principality ; according to that which was written , That they were baptized into that One Name , by the Holy Ghost , and from thence were called Christus , as a Body , that anew was to present this Assembly in Mount Sion , the Bride of the Lamb. Who henceforth will be called by no other Name , then the Lord our Righteousness ; which is the true Inscription , that shall be written upon every one of these Gates . April the 13th . 1676. The Jerusalem state opened further upon me , as my Spirit was caught up there to see and hear , how Affairs were managed in the high Kingdom of the Love ; knowing that my Name was written there , and a place preparing : and now my Mind was no longer wavering , or nalting betwixt two Kingdoms . For I did see so much of the reality of this Zion Glory , that all within me was pote●…tly provoked to make after it , according to the Hand of Power which had touched me . The Queen of Sheba had not more lost her Spirits in the view of what was but the shadow , and type of this , then I had from the time of its Manifestation upon me ; The Lamb and Wisdom the Bride still conferring and illustrating the Glory thereof unto me , even so much , as with the Shulamite , Cant. 6. 4. I cryed , Turn away thin●… Eyes from me , for they have overcome me ; such was the wonderful , bright , terribleness of this Beautiful Jerusalem , in its continued presentations to my Mind , so as I complained of my Lovefaintings and dyings . Now for this my Bride , she talked with me in the Night , when Sleep was upon the Elementary part , but my Internal Ear Kept awake to hear new things out of this Sion Pearl Ruby Gate . An out cry I heard , and my self by Name called upon , Arise , shine , for thy Jasper-stone is for thee come : make ready , put off , mount away with me : Let no Essences ever more touch thee , that so my incorporated Spirit may alone give unto thee the Jerusalem free . Who according to Knowledge , Light , Joy , Peace , and Love , will , as to thee , my Dove , there live to spend the full Revenue of this unknown , fresh , renewing Stock of all out flowing Gifts , and high deified Powers , which will then shew whereunto thou art come . In the Morning , when I came to have these Sayings repeated over to me , by that Magical Spirit , who inspired those things into me , I did really feel all my co●…poreal Spirits dye and saint within me , and some what to fail , and melt away . While it was thus with me , I had this Word came to me , saying , This must be : therefore suffer , and know now a dying into a Life-rising , and free liberty , within this City , of a God-spreading Glory . Whereof the Throne-River shall be given thee to drink , which is called the Water of Life : as a deep rooted Tree , do thou suck it in , and from hence spring in the Love-Unity , from the Father , and the Jerusalem Bride , which generate their Fruit Monthly . I do this Tree not only to thee , but to him , who a Mourner is for his lovely , yet once grieved Bride , recommend : To you both I do it present , not only to view , and the Beauty hereof to admire ; but for encouragement hereunto , that of the same Fruit ye may bring forth within these high Walled Gates . Where the Nations that are to be saved , shall partake of these healing Leaves : and more perfect Cures then ever shall be done herefrom . These Trees therefore which I now shew thee , thou art made to behold through their various Operations how they remain still together United which though signified in Number Three , yet all but One are in their rich and high Extracted Quality . Out from which now see your selves shoot forth as incorporated Branches , having living Food in your own Root , which encircled round with Sion's broad River , which turned is into a Golden Nature , as of transparent Amber . For such as the Soil is , whereout this Tree doth grow , so answerably doth it give forth its Fruit , for Substance and Quality , for Virtue and Tast. O great and unknown Mystery ! Which lieth here , to be both the Tree , and the Feeder thereupon : as knowing here no Curse is ever to be seared , because nothing but the pure , good , sappy Life moveth here : which will so perfectly Naturalize you into it self , as will transform you by constant feeding upon it in your self , into a solid Body , as weighty as Gold ; and so by Degrees it will be known to grow hereunto . This will the whole Course of your unsteady and Sin-obnoxious state , change into flaming Pillars , for fixation . The Spring-Tides of this Healing River will grow so high , that it will be unpassable : no more coming out is from within these Cherubin-Walls , but growing up as Trees of Righteousness , from the Seed and Water-Fountain of Life . Which by and through the Measuring Compass of the Spirit , makes heights , depths , lengths and breadths , all proportionable ; to lie square , and to move here in one Equality , permitting nothing out of order . Still the Golden Line , measureth to the highest Perfection in every degree any one , who comes to inhabit within this Jerusalem . Whose Streets being all of Gold most clear , sure Footing there is for Fire-Stones to walk up and down , without fear of sinking ; for all their Goings are here established , and made prosperons . For no Warfaring Spirit can err out of his Way , Light doth every way so beset him from the Throne-Spirit-Lamps , proceeding from God , and the Lamb , which hath out vied , and abased all other Lights ; which hereat pull themselves in , and fall down , as not able to abide , or contest with this God Essential Light. Ah , but while with you I am discoursing these things , I hear this loud Ecchoing-Cry within , Oh when shall we be cloathed upon with this New Jerusalem Light , that it may be our Lot within this City to abide ? or else why is it after this manner so illustrated , through the Knowledge and Manifestation of these things ? Thou dost but sadden out Hearts , and multiply our Sorrows , till thou takest us in hereunto . For how can we love to see that place , which we must not come into ? And look upon thes●… Lovely Trees , and not yet touch or t●… them ? This doth but sharpen our Spiritual Appetites , to make them mo●… eagerly hunger after them . April the 14th . 1676. Our Eyes being now pitched upon this choice and only Tree , among all Eden's Varieties , none here doth please us so , as here to stay : we do see now somewhat beyond them at a distance . Wisdom : Therefore ye would have Admission into what I have shewn you : or else ye tell me , that it had been better to have had it still concealed from you . I know , yea , I know these are your deep Love-arguings ; for your Zeal to this my House and City of Glory is very great ; so as you would bring down out hence the first ripe Fruits : and I know you are in travel for your Bride - Jerusalem to see . All which is most acceptable to Wisdom's Spirit , who searcheth deeply , and will turn up every Fire-Stone to see what yet lieth under ; Therefore thou that plyest so hard the perfect thing it self , for to come to be , I as●…ure , my Hand will not sl●…ck , but will ●…ut it self forth to draw thee forward ●…ill thou through the conquering part ●…hall come . Who then shalt challenge by Right this threefold Tree , thereof to feed upon : then will transmuting work begin . Here your Eyes will be open indeed , from a virtual strength taken in under the Honey-Dew , which upon these Branches lie : it may be well said , it is the Eye-Salve in truth , which enlightneth the Eye , that no Secret can from it be hid ; for it beholdeth every precious thing , whether above or beneath . But to go on , let me answer what I read still within thy Heart , who saith , O Jesus ! why am not I brought without further delay here ? Why hast thou caused my Ear Morning by Morning , to hear of those great Immunities , if I may not enter upon this rich , and stately Inheritance : By which I may shew , what thou h●…st ; Oh Jesus , for me wrought , that so all Insidels may be convinced , who are in the gain-saying Spirit , that a Saviour is risen to carry us through , into the Land of Possession . For glorified I cannot be , till upon Mount Sion my Ransomed Ones , with their Victorious Crowns and Palms do stand free . Oh this is all , I must tell thee , a little time more allowed must be , for the full conquest to be made ; I , even I am come with my Fire , and sifting Fan , till I will not leave one Canaanitish Spirit in thy Land. This is my present work to subdue and bind all under you : I now a busie , swift and mighty Agent am , for you , who have laid your help upon me , and have charged me with this great thing to bring it to pass for you . Your Hearts and Minds I now require to leave with me , as an empty Tent ; for no more a mixed Family shall there dwell . I Wisdom with my own Train will you fill , turning all out , but my own begotten Fire-sparkling Seed ; for with nothing else , can I evermore agree . When this is done , ye cannot , ye shall not live out of this Sion-Glory . April the 15th . 1676. The Nazarite Diet. Furthermore , I have set forth within thee , those Foundation-Stones , that are already laid in their fair Colours . I the Lord thy Builder , and Maker , will modelize all anew , and will alter the Face of thy Mind by changing and turning the inclination of thy Heart , towards this Tree of Life : Towards which all thy Desi●…e shall be ; for which cause , within thy new Foundation Wall , it shall for ever henceforth spring . The Root of this high Deified Matter , being found from the hour of the Life quickning in Wisdom's Virgin-Womb , from which a Body pure , and Celestial doth grow , rising out of the Tomb , where Christ thy Foundation Seed was laid . For this Tree of Life is proper for none to feed on , but those that have been dead , and are alive again . For which end th●… beloved Paul , desired to know nothing , but what might bring to this Resurrection-state ; which would be the undeniable Witness , that ye have right to enter , and to pass through the flaming Cherubinical-Wall , being of the same Sardius and Ruby-Bodies . But before you fully this attain , you have a Time of allowance granted you for growth and provision , to feed upon it suitably for the Younglings state : You could not yet be able to bear the strong Powers and Spirits , which this Tree of Life doth produce . Therefore Butter and Honey , Milk and Oyl , are your present Portions , which are appointed you by Wisdom ; who well knows , what your present reception can carry off , and will not overcharge , that which is but weak , and tender . Therefore hath she wisely ordered this Sanctuary-Dyet , which is strong enough to nourish this new Birth of Life . As , 1st . with the Milk of all Lovetenderness ; 2dly . Then with the Honey-Dews of Predictions , Manuductions , and Counsels . 3dly . With the melting Butter of consolating Joy. 4thly . With the Oyl of Light , which is for the restoring and keeping clearer the Sight , that it may be able to look into this City , where the Jasper-stone so wonderfully doth shine . Now know these kinds of Food will bring you up , & make you so pure , clear , and fair , as in the Fulness of Time , ye shall without restriction . Boldly of this strong Life Virtue take : Which will a Change to purpose in you make . For consider , what the Nature and Spirit of this Tree is . I shall here present the several Properties of it , to wit , Power , Majesty , Wisdom , Riches , Honour , Omnipotency , Blessing , Salvation , Dominion , Strength , Dignity and Glory . All these are given at once to feed upon , and to drink in the Juicy Liquor of all these Fruit-Powers : What , or who can bear it ; but the strong grown Nazarite , that hath been incorruptibly trained up for it ? After this for the space of Ten Days , it is not known what Occurred from the Heavens ; as not being found Registred by Doctor . P. April the 25th . 1676. The Bridegroom's Voice . The Word in me from Jesus thus spake . O ye Jerusalem Waiters , by what Gate came ye in ? and what have you here seen , that ye so willing are here to stay ? Taken thou art with the flaming Eye : that thou hast no mind hereout to depart , till ye have got another Heart , which ●…o where else could be perfectly exchanged . Here only is the Place for the Bridegroom and his Bride , after long Exile to meet again . Oh then be wise , and for your Bridal Spirit , and Garment of Power undeniably wait . None out of this Treasure-City can ever it obtain , for in this Sion must all be born again , after many other preceding Births , which fore runs this great and last Transmuting Birth . Which to that Perfection is brought , that no desire there will be , for to see another change , then what this Jerusulem-state will translate thee into . For which cause , I have it to thee shewn , that ye might here into enter in ; in that , I see your Minds so refined , that ye disdain among Beasts any longer to live and feed . Come , O ye blessed of my Father , who out of these Prison-Walls , and defiled Pastures shall steal and depart away , as who are no more to touch with that , which makes this City from you to shut it self up . I have this 1600 Years expected still Comers up to me , into my Personal Glory here : But few have made their way all clear unto me , not having skill , or known the Art of dying to the Earthly part fully , and totally . Half dead and half alive many have so far tryed , and therefore could no entrance find here , because a putrified part still was found . Which hath made me so unknown , and to such necessitated ones to carry it strange ; they not considering the Disproportionableness of my present state , and how that I am i●…stated in the highest degree of the Father's Glory of Purity ; that so if even my Affectons and Heart were touched to descend upon any that ardently seek Personal Union and Manifestation with me , yet it would not be permitted , till this Mount Sion-Birth is brought forth , which makes the high Clarification , and all Perfection of Beauty desirable , without exception to the everlasting Father of perfect Spirits . Who willeth that I should take none into the inward secret Court , where all Dignities and Princely Throne-Powers and Glories are , till throughly purified , and cloathed upon with the Jasper-stone . This anointed Cherubin-covering , hath been scarcely put on ; therefore they could not come up , to bring down the Everlasting Kingdom , which must again to a certain Number be restored . Blessed are they , who shall know it , in their Day , looking hereunto , and waiting for it within the Jerusalem-Walls , where this new Off-spring and Generation must be born . Yea , Blessed are ye my Beloved , and those that are with you United , in Me , for the Bringing down of this Happy Day upon the Earth . April the 27th . 1676. His further Admonition . In or about Break-of-Day , I prayed , as the present state of things were shewn me , and matter therefrom given me : I never felt a greater Efflux of Spirit , Power , Joy , and Peace came into me , then did at this season , which opened that Word , and made it known in its Living Witness , saying , Now feel and tast what the Kingdom of God is , it is made to thee a Substantiality , and shall out-flow according to its working Property . Henceforth then in Wisdom's Balance weigh and consider every thing you say , that your Words may no more be Naked , but cloathed with the Guardian Power ; Which will come to be of great Consequence , as managed in Dove-Simplicity , and shall defeat the Serpent's Subtilty . Who strong Poyson had for thee prepared , but could no way send it in , thy Vessel being with the Antidote Liquor , and juice of Life before-hand filled . Which still take thou care to keep brim-full , that so nothing which is of crude , anxious Nature into thee may come , upon thy Ascension , which is to bring down another Spiritual Form. For I see , it is time and expedient , that to my Jerusalem Waiters , I should appear to bring them up , where new Robes and Vestures are fitted out for the new-born Inhabitants to wear . That so without a Vail upon my Face , I might to you plainly speak , for I have no pleasure to carry it at this distance towards you , could you bear but the ●…ight of my terrible Crystalline Glory , which I am so deeply ingulphed withal , that I cannot be conversant after that way and manner , which I was before I ascended into this high Throne-Power , and Heavenly Place , conversing with those for whom I went to prepa●… Mansions for , in my Father's House : a much high●…t Purity , I now require in such , who are to be my fellow Associates , then what was existent in that day . This is a new Law not understood , and will be only received to a small number ; for know that to thee , I will this thing reveal , what Wisdom is about to do , in order to the bringing the Bridegroom and Bride together . For while the B●…ide is found unready , and all undressed , and out of the Jerusalem's Glory , I could in no wise acquaint my self with her , otherwise then by Secretaries , and influencing Breathings , to let her know by these , what she must further be wrought into , for more minute Sight and Knowledge with me , her designed Bridegroom and Mate . April the 28th 1676. The Love-Chain . According as the Living Word , who spake thus by way of Prophecy in me , did further by Similitude present it self , as thus . A Golden Chain in Links was let down , from the high Throne Sphear , where Jesus in the Love-Kingdom reigns . This Chain had a Golden Ball at the end , and the Voice said , Hold fast , if thou wilt come up unto me : if thou shouldst gad abroad with thy Mind or Eye , and let this slip out of thy Hand , then thou wilt be prevented of cohabitation with me in my Princely Glory . For this is the strong Power of Might , which brings the Bridegroom and the Bride together . Every Link in this Chain hath its proper use and service , Wisdom is the great Engineer , which did this contrive for my Spouse and I to meet , and each other to greet . While then in the Heavens I must be contained , this Chain shall descend still , to help up such as are risen out of the dark Night dress of a corruptible Life , into a Body of Light. This Chain is of so high a refined Mettal that it admits of no Hand to lay hold of it , but the pure Lily Hand , which is strong in Faith ; who is perswaded , that this Love-Chain is sufficient to bring one up , after the manner of Elijah's Chariot . Who was mighty in Faith , and so brought down this Ascending Chariot by this Chain of divers Links . But he had first ascended by it , as appeared , being one who had power with God upon all occasions , even to shut and open the Heavens , when he pleases , what else are these Links of drawing Powers , but this Elijah's Spirit of Prophecy and Prayer , of Faith , perfect Love , Patience , Hope , Weekness , Long-suffering , Peaceableness , Temperance , and immutable Perseverance ? These are the Link-fastening tyes on your parts . Then that which answers on mine , are these , Light , Greatness of Power , and Might , Love , Grace , and Good-will , Kindness , Pity , and all Tenderness , without variableness , with the watchful , protecting , and safe-guarding Eye , which shall maintain all this for a sure binding , and a Wedlock-tye , betwixt bright raised Spirits and me , till the Great Day of the Visible Marriage shall be Solemnized in the Free Jerusalem . Till which hold ye fast , and take good heed , that not one of these Links on your parts be broken : if but from any one of these ye should unlink , ye would fall down by the way , and never to me ascend . But I know that Wisdom is thy Friend , who will not suffer thee to break from me : She is a busie Agent still to spur thee on ; her Law of kindness is found to me , thy Jesus in thy Heart : which will give an Ascending Might , that so ye may come down again , in a flaming Body of Light. Which is the only design of Wisdom that blessed Engineer ; who by these Golden Links draweth you continually nearer to her City . This was further Opened in the Seven following Days by Wisdom , but the Copy is here Deficient . May the 1st . 1676. The New Book Opened : Or , the Everlasting Gospel of JESUS . THis Morning my Spiritual Informer came , and presented to my view a Book , wherein great and hidden Secrets were writ ; telling me here was neither Parable nor Allegory , but the plain Doctrine of the Everlasting Gospel . Into which , it was said , it is given thee to look , for it is an Epistle of good-will , and love to thee , and thy fellow Waiter ; that ye may come to a right and genuine understanding of those weighty things , which lay concealed under the Vail of the Letter . The summ of which is the Incarnation , Dying , Rising , Ascending and Glorifying of thy Jesus . All which being finished in his own Personality , I now look to see that all should be actually wrought in you ; to which end , I have poured out of my Spirit upon you , which may bring you up through all to me . Read then and see in Wisdom's Glass , what is contained in this Book for a further instructing of thee into a Gospel Death , and Rising into Victory . Many are the Deaths ye have passed over , and I grant every Death hath brought forth a rising Body , so that ye are come so far , as to bear the very Image of the Heavenly Man , in which the Life-Seed doth spring . But this is not all you are to aspire unto , but you are here to dye with Jesus . For in all those foregoing Deaths , you had not that fellowship as ye shall have with me , when I am grown up in you . For I the Just One , died for the Unjust ; so I must Personate this dying again in you , after a Paradisical manner , sowing my own pure Grain and Seed into the Mount Sion Ground . For as it is said , such as the Seed and Soil is , such a Body in the Resurrection it will be , and such a Body it will produce . And although you come thus to dye in the Lord , I mean in your Lord Jesus Christ , in whom your Life lies safe and inoculated , there will be no danger . And while you are sowing here , be not as others without Hope , for indeed you sow not that Body , which shall be to the account of a Bare return , as Spirit for Spirit , or Body for Body : For though it was sown a single Seed , yet it shall be various and manifold : though the Seed is sown contemptible , yet it shall rise honourable ; and though sown as weak , yet it will rise mighty in strength . So mighty , potent , strong , and honourable this Resurrection will be , as it will bring forth the Seed sown , with another manner of Body , then what hath yet been known . For ye shall know all Blessedness indeed , by thus dying into me ; fear it not therefore , but valiantly spill your Life , and mingle it with me : then shall ye know a cessation to your own busie-acting Properties . For that Spirit , which dyeth into me , ceaseth to Sio , sweetly sleeping and slumbering in Sion's Golden Dust , till I my secret Trump shall sound with the Vial of Life quickening Oyl poured in ; which shall make the dead in you to come forth with an unchangeable habit and form of the Holy Ghost , of which I speak . I will after this manner rai●…e up at the last Day : which day to thee is very near , if thou canst sink and dye so totally into me , who do promise to thee long here lay buried thou shalt not be . This is the Connexion to the former Part. Before I the LORD will move again to the finishing of the last glorious Mystery , the first that can dye thus into me , shall rise as the first Fruits out of me , into a Body Celestial , and mighty Powerful . For my Seed shall never Corruption see : it shall soon rise into a Mount Sion Body . Lay but the Ground-work hereunto sure , and ye shall see and feel another Spirit and another Form after this passive Sleep . For after it ye shall awake in that Image , which shall be no more despised ; being all compleat , and giving proof of my Resurrection and Life . Oh blessed are they , who can say , that they were dead in me , and are alive evermore , to Reign with me in my Kingdom , waiting for me their Lord from Heaven to bring them thither . For in this new risen Body , I shall not be ashamed of thee , it is so Signatured into the Father's Nature of Purity , that in it thou mayst freely ascend to me . Where I will in the Light Airy Region meet with thee , and bring thee through all the Pearly Gates . O come , resign , and dye ; know me no more out of this Dying , and Resurrection State. Thus Death is not Metaphorically , but Really the last Enemy that is to be destroyed . Here Sing ye may , that dwell in Sion's Golden Mold , and triumphantly Cry. Oh Death , by this Spiritual dying , I am mortally become thy Death , and so swallowed up , as you can nothing of it see . Go , go preach thou this for the Everlasting Gospel to such as have an Ear to hear it : rejoyce , and give Glory to God on high . Now when the Hour of this Judgment shall fully come , by ushering in the New Jerusalem freedom through the Streets of Nature : This Gospel Ministration , ( which is all Love , Grace , Mercy and Peace ) by those shall then be proclaimed , who do partake of this Resurrection , as the first Fruits . They shall be honoured with this Message , to all those who in this Noah's Age are asleep in their dark Prison-Houses . For an Almighty Voice I in you my Sion-born Spirits , will utter forth , to call in more to know this Death-Liberty , and Life-Resurrection , and Ascension into all Fellowships , and free Communions with the High Eternity , and Me , the chief Head of all Sion's new risen Body . Whereunto being come , no other Banner will I display there , but that Love , which casteth out all Bondage and Fear . May the 6th . 1676. In the Morning , being the first Day , pondering and considering this last Opening , which shewed me the necessity of dying into my Jesus , and of sowing the Seed of my Eternal Spirit , as an unmixed Grain , sifted from all Chaffiness , or Cockle , or any such thing , for to twist about it : Thus the Word said , If thou canst thus sow thy self singly and purely into me , as into the Heart of Sion's rich Soil , and there passively a while lie , as in thy Tomb , and unknown Sepulchre : ( Where none after This method have of latter days been before thee , not knowing or understanding the Mystery of This reposing Death ) then accordingly will an unmixed , glorified , yea , deified Body , arise with all rarified Senses , Powers , and operative Faculties , meet for all Heavenly Employment and Service , which can no more be drawn downward to mind inferiour matters , or things . These impressing Savings dropping from the Lips of my Jesus , caught my Spirit into the pleasant dying , and dissolving part . For this kind of Death was not so grim , nor terrible to me , as what had formerly passed upon me . Yet somewhat of a Spiritual conflict was awakened in me , and the Powers of my Heavens were at strife about the laying down of this more refined Life . For I found some sharp contest with an opposite Power , who said , What will you further dye , and cease from now , that the perfect thing is sprung in you ? Will you have all now of this Holy Nature sink down , and bury it in Paradisical Ground ? sowing only in Hope , that it will arise a Body , and fair Lily in the Tower of sion ? This Objection met my Spirit , as if I were herein to do a superstuous act : but still to Wisdom's Word I adhered . Which followed me all the Day long , bringing a Scripture to me out of Isa. 26. Thy dead Men shall live : together with my dead Body , they shall rise . Ver. 19. Awake , sing ye , that dwell in the Dust. From hence was shewn me the present sweet fellowship with my Jesus in this his own Body , that is to be our Grave and embalmed Tomb ; whereby we are to be so Spieed with his Deified Humanity , as to see no Corruptibility , being called out to empty , and spill our whole Life into him . This being the publick Day of our Meeting , my Spirit was with this new Matter filled : but I quenched and stopped the going forth of it , and spoke out little of this Secret. Which I know would have gone forth with Mighty Powers attending it . But some being there , that would not happily have digested this new broached Matter , I did for fear stop it ; though it stifled the Breath of Power , and thereby was hurtful both to my self and to others . Which verified to me that Word , Quench not the Spirit , despise not Prophecying : Which I shall henceforth be cautious of , and correspond with according to my Power , and inspiring Breath . Going afterwards to my Night's Repose , I had a mighty disturbed Sleep , being in a Place , where I saw only the Doctor and my self , where did arise out of a burning Lime-Pit , a suffocating Smell , which was so offensive , that I told him , we must make all hast out here , or we should be stifled , such great heaps of Chalk-Stones lay on every side , as we could make but slow Pace out , neither could I see what way to pass by , till on a sudden a Gate opened , and a Person called us to come , and put forth his Hand , ●…o help us over those great Stones , that lay in our way ; so coming out into a Place , where we met to worship , and praise our God , among our own selected Number . But while we were in our Spiritual Exercise , I saw one amongst us , as a mocking Ishmaelite , thrusting out a great pair of Lips , and deriding our Powers : with that I was stirred up in Spirit , to go to that Party and give a rebuke ; and they became ashamed thereat , and was Speechless , for I was made to discover their Nakedness . After this I fell asleep , and about Break of Day , I was awakened with these Words , The Trumpet out of Sion soundeth , to call forth the Dead in Jesus ; awake , awake , ye that sleep in Sion's Dust. This Alarm much eased my Spirit , and drew it into an inward waiting ; for I know there would somewhat follow , if watched thereunto , keeping and abiding in the still Rest , and waiting from under this Altar to be raised , by that Life quickening Spirit , that I do feel stir , and eccho again to my Cry from under the Altar . May the 8th . 1676. This Morning being wholly attentive to my Lawgiver , for further Manifestation , Impowerings and Inspeakings . I found Mary Magdalen's restless Spirit with me , to attend the Sepulchre of my Lord , from which I could not go . Knowing well , what I had sown into that Holy Ground , from whence I expected a good Return ; While looking and expecting . I saw nothing but a bare empty Tomb left here , no Jesus was at present to be found . Which brought a damp and heaviness upon me ; but mourning in Hope , the Angel that rolled away the Stone , did speak Comfort to me , saying , Though thy Lord , into whom thou didst shed thy choicest Life-Seed , and didst sow all thy Love-Spirit , is now fled from thy sight , and thou art hereat amazed , be of good cheer : he will not leave thee a restless Seeker here . No sooner were these Words pronounced to me , but I heard another Voice within me sound , saying , Hail , O Mary , why dost thou fear ? I know , I know thou hast entrusted me with all thy Life-Treasury ; therefore in great Jeopardy I did see thee , lest I should not again descend unto thee . Then wouldst thou have counted me , as a Thief and Robber , to go away with all thy Life , Spirit , Power and Strength , leaving thee void , empty and distressed . But now thou shalt know that I am returned again to thee , to give thee a Resurrection , with my self . For I see thou canst not live without me : therefore Ascend thou shalt in Spirit , to be with me , that thou mayst not only behold me in my Glory , but know thy self also with me , as a Partaker of the same Glory . Only satisfie thy self that for a time , some Intervals may be , because of thine Abiding still in an Elementary Body , which may be a Cloud upon thee . But yet as often as it is possible , allowing the Circumstances that do attend Corporeity , exhale I will thy Superiour Part and Spirit up to me . Therefore be not dismayed , though there may happen many Assaults and Attempts , that will make War against this Resurrection-State . Which Offences will come in through the withdrawing of this inspiring Unction . Whose Power is arising yet again , for reforming all these Abuses , and Ecclesiastical Disorders in my Visible Church Militant . Therefore be not snipped in thy Hopes , but be thou of good Courage , who have for this Pearl of the Holy Ghost , hard and unweariedly sought , and art upon the growing Body for it . For who so worthy thereof shall be , as those , who gradually shall through all Sufferings , Dyings , Risings , Ascendings , come up through all a Conqueror to me . Verily I say , if ●…ye shall in such a raised Spirit appear to me in Mount Sion , you shall have free Liberty to take what you will out thence , ●…s Co-partners with me in the Kingdom of the Father's Soveraignty , whereto I ●…m by all this calling you up . Therefore see , see what I must do further in ●…ou , till throughly ye be assimulated in●…o me . Oh it is a mighty thing for me ●…our Jesus , back again with my Life's Blood to return , and shed it abroad into such full Streams , as may engender the Eternal Body of the Love , to which the mighty influencing Word of Wisdom determines to bring , and make you perfect in . Now then decry all reluctancy down , which yet may be found stirring against this Perfect thing . For this my Rising Body , will clear it self from all Weaknesses and Imperfections to which end , I do again descend into Nature , to raise this Seed , and to cloath it upon with my own Spiritual Body . Which must be put on , jointed and knit together by Organical Properties , and Powers , and by Spiritual Sinews , and Veius of Life running here throughout , all created and formed of Pure and Divine Matter . This is the New Creature , into which God the Holy Ghost will breath again and operate freely , and will never more be under any clog , or evil strangling Power from any dark Magick . For all by , and through dying into me , are acquitted of that Nature . I as a new Lily Flower out of thee will spring : and out of that inward Ground , which hath been thus tinctured , and watered with my all-cleansing Blood , ( that purifies from all that is corrupt , ) the Pearl shall be ●…ound . May the 11th . 1676. This Morning I awakned from a Voice , echoing within , saying , I am come Pro●…hecies to fulfil : With that I felt some●…hing into me enter , and it filled me , and ●…ll my parts , in such a sacred manner , ●…hich gave me to believe , that the new ●…ompacted Body , which had been open●…d and promised , was now stirring and giving proof of its Real Existency ; and ●…rowing within me , to bring forth that Perfect Life , without the stain of Sin : Referring to that Scripture , Knowing ●…hat Christ being raised , dyeth no more ; for through that Death , Sin was finished . So likewise it was shewed me , that we were thus to reckon our selves freed and ●…ead , through this living Body felt , ●…nd smelt as a Spicy Balsam diffused by ●…he Spirit of Jesus : From these words ●…peaking thus ; This Body is my Everlast●…ng Birth of Life , that once coming to ●…e quickened , shall never dye more . For ●…hough there was a falling away , and dying from out of Paradise , and fro●… that pure Birth there grew a deforme●… change ; Yet now fear not , since a trye●… Stone , for a Foundation of Eternal Lif●… is laid in you , who chosen Witnesses ar●… of my Risen Body . Which shall i●… like manner give proof in a Numbe●… known ; as it did in that Age , when particularly was manifested to the Worl●… in the Singularity : but now hencefor●… expect me to appear in the Pl●…rality ; to act over the same perfect Li●… again , in such who are predestinate●… thereunto , from the choice Love o●… God the Father . Who by Wisdo●… doth bring forth again this New ●…tion , in the express Likeness of me , the●… first born Jesus . Who by pure diffusin●… and Incarnating my self in you , ca●… thereby save , and redeem you out o●… and from All Sin , so as to be spotless , 〈◊〉 immaculate , even as I was ; hereby restoring storing to you your lost Virginity . May the 12th . 1676. I Perceived the whole drift of the ●…ord of Wisdom was now to impress to us , the perfect Nature of Jesus , for 〈◊〉 essential growing in us , to be felt in ●…e quickening , powerful stirrings , that 〈◊〉 we might know in our selves the ●…rd to be risen . For it was said to me , ●…ear , O ye whom I have seen , careful to ●…ther in all your scattering Loves , to ●…pty them into me , as a Proof that ye ●…ll enter your selves into no other be●…es ; Who to you will not be a ●…ad , but living Tomb , out from which 〈◊〉 shall have Bodies come forth in Or●…nical Powers , with all the Senses re●…wed , as the effect of your Resurrection ●…te . For verily as I was in this World , ●…ye are by the same Spirit in the like ●…rity , to honour the Father and me , 〈◊〉 ab●…tement hereof can be allowed , you desire to come up unto the same ●…ity , to be near the Father's Throne ●…jesty , where I am to fix you near ●…me . If you will now remember to ●…d fast by that Globe , and with me Ascend , by every Link demonstrated by that Golden Chain , ye shall pass through all Centers and Worlds most conqueringly : As I am risen in you , that most powerful and Aiery Body , which indeed hath hereby made you only meet for the Heavenly Company and Society , shall accordingly in you arise : Neither doubt ye , who appointed are to wear the White Robes of the Resurrection ; While ye do yet appear in mortal Shapes that it shall still so cloud , and hide this my Celestial Body ; but that like th●… Sun , it will break forth in its mighty force and strength of Glory , through the visible dark Body . For this Life mus●… not be stifled , but shall display it sel●… most free , in , and after the same manner and way , that is Recorded of me nay , and that too more abundantly . Fo●… I have the Patent by the Father no●… sealed to give forth mighty Powers an●… Gifts ; whereby Bodies that are framed and brought into my Model of Perfection , shall be new and fresh Witnesses o●… those attending Powers , that shall giv●… sufficient Proofs that I am again Rise●… Therefore fix your Eyes stedfastly o●… me , and look after my Life ; for I a●… the same that was Visible , and am now drawing you after me . May the 18th . 1676. Wisdom's Star with its Bright Glance , gave notice to us , where we might come to congratulate the Pure and Wonderful Birth of our Saving Jesus . Which coming to behold , as the effect of that late preceding Dying into him , from which a Birth so suddainly did spring , and therefrom did witness a most sweet and pleasant Existence , growing from the Life-Tree , which is rooted in the deep rich Soil of the All-Eternity : These were the Glad-tydings , which to my Ears were sounded , with these Words , Come enter into your self , view and see , that the Life-Birth hath wrought out it self God-Man , fully . Great care and charge of this young Plant , you are to take , and to nurse it up with its own Virgin-Milk , and ye must not dare henceforth , ever to lay it to any other Breast , ●…pon its Life-Preservation . For this ●…mmixed Birth is designed to be brought ●…p , by the Incorruptible Word , which must feed it up , until it be wise , and all knowing , and impregnably strong , and get about it all its defensive Armour . Without which there is no living , where such abounding of Evil is hourly scattering their malignant Influences . All former Births have been too weak , to encounter with the strong and subtle Leviathan , who hath this World so much his Friend , to plunge poor fallen Spirits into his Gins ; and no way there is to escape his Wiles , Assaults and Temptations , but by entring through this new living Birth-Gate . Which is contracted from that High , Pure , Elementary Substance ; and therefore must always subsist answerably , upon its own native Food . O let it not seem strange , that this Life-Birth of Jesus , is now upon its rising again : it will be defended and protected by the conquering Right of the Mighty Alpha , who will have regard unto this Kingly Heir , while he is in his Young and Infant state , that he may not be bereaved of his Kingdom . There is no fear of this last high and perfect Birth , to be hereof supplanted ; because the Foundation-Seal is upon it , which is the Lord , that quickening , growing Life and Spirit , that makes all that is not for it , to fly away before it . May the 19th . 1676. Now knowing in my self another Spirit , acting and moving in this new begotten Birth ; I was now apt for Phylosophick teaching , in the all hidden Magia of Wisdom's Secrets : In which this holy born Thing might attain skill and understanding , as being thereunto constituted . For as its Birth is from Mount Sion , high great , pure and Spiritual , so must its Learning and Education answer thereunto . No Tutour , Teacher , or Governour to it must be , but what out of the Royal City , the New Jerusalem doth come from thence by God the Father's Commission . Who will new string our Tongues , so as the Stammerer shall speak in that one pure Language , which is only understood by Jesus and the Brotherhood . Oh the Spirit of this New Creature dives deep , and is of a piercing Understanding , and of a quick Ear. Now upon this Birth 's opening , and shewing it self , as the true Nazarite , it was set much upon my Heart , and great awfulness was upon us , who were Witnesses of this rising Birth , how to carry it , and behave our selves towards it . So we sought earnestly by Prayer to be directed in the management thereof , as desiring to answer this great Love-Gift , according to the requiring of the gracious Donour . This was my Morning consideration , after which being much kept waking in the Night about it , I fell into a slumber about the Morning , and here was presented unto me a Book open , and a Finger pointing to me to read it , being very fair and legible . Which I engaged my Mind to understand the meaning of , but it seemed to be written in another Language , then I had yet learned , and so I could make nothing out of it : But when I awaked , and had waited a while in the interiour Silence , it was said to me , This was the Book of Prophecy , which could not literally be read ; but it was given forth for the new living Birth to feed on it , and to be eating it down : and so ye shall feel it become a springing Source , bringing forth deep , precious and weighty things ; After this way and manner the holy Birth shall be disciplined , and thus taught by a secret , intrinsical , mingling and conveying Power , that shall all other Teachings drown , nullifie , and obliterate . This shall only be of force and authority , according as it was with Jesus , who only is to be your Precedent , of whom by way of derision it was said , How comes this Man to be so understanding and knowing , seeing he never was learned ? He being poorly and meanly Educated , as they judged , and not come up so high in their Form , as to be bred up a Scribe : therefore it was admiration to them , how he came by that Wisdom and Knowledge : Which so outvied all , and made them astonished , when they reasoned with him . He brought forth all his Sayings , from this deep central Birth of the holy overshadowing Breath-Power , which issued continually , affording still fresh and new Matter . Now then to you , who have partaken of the same Life and Birth with your Jesus , and are come to feel this Word of Life stirring within you , ye are charged to live by this Word , which is the Book of Life incorporating it self in you . Mistrust not , but you will find enough herefrom to nourish , and strengthen all your Internal Senses . Expect no less in this Birth of Life , then what was manifest in your Jesus ; the same budding Fruits there will be from the same Spirit , as ye grow up in it . Fear not , but the anointing Powers , and Gifts will open and flow , as Antecedents belonging hereunto . And whereas you have desired to know , how you may manure this holy Birth ? You are required to bring him into the Temple of the Lord , and there to dedicate him up in the Covenant of an Everlasting Priesthood . Whose growth will be great and signal in the Courts of Holiness , for evermore . May the 20th . 1676. This Morning this Word run through me , and still cried in me , Knowest tho●… what a Treasure thou standest charged withal ? Consider the high worth o●… this Birth , and give all Attedance to it wait upon it , and minister to it , as you●… great Prince and Saviour . For behold it is come to Redeem you out of all Si●… and Thraldom , and will be a growing Tree of all fruitful Boughs excellently and richly laden . Therefore be choice of it , and tender it as the very Apple of your Eye , and permit nothing to offend it . Your Will-Spirits , who from the high Eternity are tinged , are commanded to Watch and Ward about it , and to unite entirely with this perfect thing . For it is a Stone out of the Sion Rock , that will be your Covering of Strength and Salvation , and the opening of the Store-house of all Blessings to run out freely : It is but natural for you to grow and spring out of this Central Birth , operating from within . Your charge is only to attend this Altar-Fire , and the pure Celestial Oyl , that is the Free-will , which the holy flaming Body doth subsist of , from the Everlasting Mountain of Holiness distilling down to your Hands . Therefore your only Business is to wait , to take it in , and upon this Holy Altar to pour it ; That so hereby , it may become a very strong , sweet , and savoury Meat , to the nourishing of the pure part , which must be one with it , through our being turned into a Golden perfect lump . So solid and stable it must be , as neither Clay , Iron , Brass or Tinn may or can here penetrate in . No contrary Metals can run into this pure Body , or what is not of its own high extracted Matter . Therefore now this thing consider well , and suffer this Lily Birth alone by it self , to dwell undisturbed , in the Sacred Temple , till grown out of all Fear and Jeopardy , to the state of Eldership ; to which full grown Body and Head , the Crown is made only fit . May the 22d . 1676. These Internal Openings and Manuductions following me still , so as they would hardly give room , for any thing of a Worldly Sense to enter in ; contrary Seeds in my inward Ground could not be born , there being something in me that was now grown so strong , as to resist , and throw out all other light and scruffy Grain . For my Granary must be reserved for the one pure Birth-Seed , according as my Jesus hath his Mind to me revealed . Who said expresly , Come , come , shut up the Grates and Windows of thy low , carnal , earthly Senses , by which the Light of the Mortal Day doth enter in , to rule , according to the manner of this World's Inhabitants . Know ye your selves , who have my new living Birth upon you : Impressed you are under the Charter and Laws of the Jerusalem free ; born from above , and not from beneath ; though in the World , yet not of it . This Birth of Life is a meer Stranger , all its care is to keep it self , that the Evil One may not touch him , nor mislead him , through introducing his false Light into you , as his Rational Star within this low Orb , to bind you under these Planets , that rule over the fallen outward Birth . Which now you are to reckon your selves freed from , by this Aurora , the Morning Birth of this great and Everlasting Days-Man . The Light that now is breaking open upon you , is to give a sight into that City and new Creation , to which ye do belong . For ye are under quite another kind of Government , having taken upon you that high Apostolical Profession , which enters you into and makes you partakers of that high calling . For here is a Spiritual Service and Employ allotted , for every Sion born Spirit , so soon as they are grown up to the understanding part . As the outward rational Spirit and Body , as soon as grown up and capable of Traffick and Commerce , are their own Crafts-Masters in , and over things Temporal ; by which Corporalities do subsist : Even so likewise see what Calling the great High-Priest and Apostle took upon him , as our Pattern , so soon as he was grown up in Wisdom and Ability , so as to take upon him the Office and Function , whereby he might set upon the Work and Business , for which he was sent into the World by God the Father . Who never was found sloathful or negligent in Spiritual Business ; for he was always found in Spiritual Action , working the Works of his God and Father in his Day . May the 23d . 1676. Who * now hath also imprinted the Name Jesus in you , as the Mark for you to follow the same honourable and high Calling , whereby ye may obtain a rich and plentiful Spiritual Livelihood : therefore be vigilant , and always upon the right hand Industry , through which will be blessed Income Eternally . A Vision seen by me in the Night , after my first Sleep . I saw one as in a Figure of a sprightly Youth , presenting himself near my Bed-side , which amazed me , and I was afraid to take knowledge of him , who made out to me , as if he would draw my Aspect to him , but I could not find any Power for Speech with him . This disappearing , another in taller Stature , and more Manly Countenance , drew upon me , seeming to desire Familiarity with me ; and then I looked when this Appearance would have spoke , but it was passive , and silent , only pleasant in its Countenance , who on a suddain withdrew . Then again was a presentation of a Person in a middle Stature , comely , sweet , and amiable for attraction ; yet I being bounded in my Spirit , was hindred : otherwise I could have run with my Spirit into him . After this I was drawn , to consider in my Mind of this threefold Appearance . Then it was thus spoken in me , thou hast Imagically seen the threefold degree of the Immaculate Life-Birth-Growth , which it must reach in you , who are designed to Personate your Jesus in his full grown state here upon the Earth . It is a high Prerogative to attain to all these Degrees ; for where is there any in this last Age past , or present , that have seen my antient Prophecy made good , which is , that there shall not be in my City and Mountain of Holiness , an old Man , that hath not fulfilled his days ; that is , hath not reached to the express Degree , of me their full grown Head. Many indeed have in my Birth been Quickened , and their outward Figure been extinguished before they have brought forth the Life into visible Manifestation . Others again have attained to the Breaking forth , so as that they have seen , and handled the Word of Life , but still in the Infancy of days . Others may have reached so far , as that Youthful state , which was in the first Idea shewn to thee . In which as in a Glass , ye may see your own present state . But oh here you are not to stay , or trifle out your time like Children to play it away ; but now putting away all Childish knowledge and understanding , to grow now in every part , from my vigorous Heart's Birth , infusing its strength through you , and growing up to that compleat Structure and Image which is after God , in the Perfection of Holiness . Know ye , that you cannot tell , till you come into the strong Man's state , what ye shall be able to do , work , and act . You will find Power and Might from a full grown Body , to subdue and bring all Creatures and Worlds under : in which will consist the great Soveraignty of my Kingdom , that comes into none , till they know the second remove , into the Young Man's understanding Degree ; through which the World is conquered , as it stands in the Property of Sin , and in its enmity to God. Come up my Children dear , let me meet you , growing up in this second Birth Degree , perfect , pure , and clear , then I will appear to you in my Last grown state , in my Ghostly Body , which when you see , not only like to me , but that ye be the same with me in it , then ye shall see the days of the Son of Man. For the Ascending Might is to bring down this Dove flaming Body , Saphire-like . Which is the only defensive Weapon of War , that will make all Spirits stand in awe of you , and the glittering Sword of the Spirit out of my Mouth shall make all your Enemies backward for to fall . By me ye shall trample , and miraculously over them , as ye knit Power with Power , and Might with Might , from this Body of Light , which fed is from the Blood of my Life . You now hereby do see , what the Hope of your Calling is : be hourly exercised herein , work hard in the Fiery Furnace , which is kindled within ; out from which you may expect that pure , strong , bodied Spirit will come , which will really translate you into the Mount Sion state , with me your beloved Dove-Mate . May the 25th . 1676. A Vision which I saw in the Night . This appeared as I was walking in a green Pasture , with one or two with me only for repass , suddenly within a Bow-shot there was manifested a pleasant calm Sea , which seeming so near , I said to them with me , Come , let us go and set down by the side of it : where I also saw a heap of Precious Stones , and I heard a Voice say , There is a great Treasure , and Valuable Things are there hid . Then I resolved thither to make with all speed , but when I came to set forward , neither I nor they with me could go ; there were such Bogs and Quick-sands , that none of us durst adventure . For somewhat reflected , and said in me , You cannot go till you be shod with the Golden Sandals : these you must have , before you can set sure footing to go over to this Ocean Sea ; therefore stay a while , and provide them , and then you will not sl●…de . Considering this in the Morning , and knowing that all Presentations of this Magical Nature , have their certain Effects , which I have observed ever since I came under the Discipline , of the Word of Wisdom ; who hath been my Glassy Eye , to spy out things within that Ocean : and having now from this new subject , matter to exercise my Spiritual Senses , in laying aside the Garment of my outward Sense , which to the Intellectual Understanding is the great Impediment ; the Glass which represented these things , became altogether Clear in me , so that in seeing I did see ; being divested of all outward Covering . For which Cause , the Spirit of Wisdom doth take advantage , when the External Reason is laid asleep , and the Animal Sense drowned , even then by Internal Idea's to manifest the Objects of the Inward Worlds : Which was God's method for the discovery of his Mind , in foregoing Ages , or by any other way , for the busie working of the Astral Mind of Reason , is the greatest Let to Divine Vision : this I can give witness to . Therefore this Command I often have received , from the Most Holy Inspirator , to unstrip her from her dark Leaden Body ; which hath not the true Organ of Sight . The holy , bright , Aiery Spirit can admit of no such clog ; it is like Saul's Armour , to the nimble , sprightly David , it must be thrown off . For there is for this an absolute necessity for such , as will hold any free Parly , and Conference , with their now glorified Jesus , they must come to be in the Spirit , as John was , when he in Vision saw and talked with him , who was for that time without any touch , or feeling any weight of his gross Corporeal Senses , for he dyed out of them , as he saith , he was as one dead , which made way for the opening of this New World's Scene , and unclasping that Book of Revelation , which before was hid and concealed . But here riseth an Objection , Who can fall into such a Trance , and Sleep at any time when they would enjoy such close free manner of Communion with the High Principality of Glory ? The Eternal Word of Wisdom doth give this Answer to this Query . True it is , that no Natural Person can fall into this Divine and Spiritual Lethargy , so as to still , and quite suspend all operation of the Ratinoal Faculties ; for through these , the fallen Birth-Life moves , and acts and can never do Violence upon it sel●… to seek its own Destruction , for this i●… most Unnatural . But where there is another Life Birth introduced , and risen in opposition to this , and that can prove its lawful descent , out from the Eternal Womb of the Virgin-Body : This may take authority , and arise in its Magical Might , and depress the Sensitive Life , that hinders , and clouds , and keeps one back from these Seraphical Sights . Now I say to this pure Essential Thing , begotten by the Holy Breath , and infused in , let that potent Will , which is free , enter in , and be one with this pure Conception , then ye will soon master the Contrariety . If at any time the Starry Birth in you should be unruly , then make use of that precious Stone , which into your Custody is put , that can , and will , if put forth , dash and crumble all into Dust , which shall henceforth , either within thy own Precinct , or without , make attempts against this high Birth state : Which grow must still , till it fills with Power every part , to act a Tragedy upon the Serpent , and all his fallen party , that strives so hard , and would have cut off the Tide and Stream , which from the Sea , thou didst steer and run so free , that no Gally could be swifter , then this strong Arm , which as a Boat hath wafted thee over : where now sit down , and wait upon my Love-Ocean Heart . This seems to be a Digression from that Thing Represented , which is now returned to , upon the Third Day after . May the 28th . 1676. I saw again in a Vision , a Stream from this pleasant calm Sea , of which I mentioned , that for want of being suitably shod , we could not pass over to it : which gave much Exercise to my Mind thereby , stirring up matter of Enquiry and Intercession to my God , pleading from the Spirit of Jesus , why that Gulph should remain , betwixt this Ocean-Treasury and us , Who had now declined , and turned our Faces from all Things Terrestrial , that so we might come to possess what Wisdom's Glass had opened of this Scene of Glory ? This being the Matter of my Contemplation , after which in the Night , falling into a Transical Sleep , of a suddain I found my self in a Boat , that did run with the greatest swiftness , that neither the Bogs nor Quicksands , which formerly I saw , could stop it . For the Waters from the Sea had risen high over all , bringing me safe and secure to this Sea-shore ; where I was to sit down fixed , upon the Mountain of Precious Stones , there to choose and pick out , what was of greatest value . And when I came to my Spiritual Sense , waiting for the Interpretation of this Vision , it thus spake in me . The Ocean Sea which thou didst see , doth present God the Immense Deity , who contains all full , rich , and weighty Substance and Treasury : who by no Corporeal Spirit could ever be reached ; for there was a Gulph and Eternal Separation between , as this boggy miery Passage did present , thereunto : But only by Sion born Spirits , whom I have seen in the true Sorrow and Mourning , because hereunto they could no Path find , for sure footing , whereby might be attained this rich Mine , where all the desirable Good doth lie . Now in tenderness and compassion unto thy sorrowful Spirit , this Arm and Stream hath risen , which represents thy Jesus , who from the Ocean-Love of the Immense Deity , doth to thee flow to bring thee back to the Head-Fountain , where thou mayst come to know God the Holy Ghost , covering thee as the Waters do the Sea : till when upon this Jesus fix , who this lovely Mountain of all Precious Substance is . Where be thou sure now to look , turning over every Stone , till thou come to find that only Saphire Stone , which will change gross Mettals , into bright transparent Gold , and shine through dark Bodies a flaming Light. These things presented are to the Eternal Eye so to speculate upon , as thereby thy whole Mind may be transmuted over hereunto , in order to the fulfilling of what in Vision thou hast seen . May the 29th . 1676. O how unutterable was it ? What Joy did I feel upon this secret Parley , which my dear Immanuel , whose Words like Butter and Oyl did distil , so that hereby was lifted up the Banner of my Hope , that possibly we might yet live to see the Day of the Holy Ghost ; who out of his Mountain-Treasury is for to come , to put an end to all Sin , and mortal frail Impotencies , under which we do yet groan , looking and hastening for this Perfect Thing to come , which will restore us perfectly to our Angelical State. Even so , blessed Dove and Bride break up this in us , who are waiting here upon this Ocean shore , for this new Spring-Tide . Oh let it open upon us wide , and we will not be afraid , though it shall violate us away from all visible Ties , from which we do now see we must be parted and separated . For we can never see thee , till we do withdraw out of gross Corporality , that so cloathed we may be with Jesus , that Celestial Body ; who is our Bridal Garment , of which we shall not be ashamed , when God our King shall call us to view , and examine , who the prepared Brides are , for the New Jerusalem Marriage , to which we now are summoned . May the 30th . 1676. This Day upon some occasion ministred from the outward Astrum of this World's Principle , was stirred up a secret embroil , that for some space of Time I was held out , so as I could find no entrance for my Spirit among the Seraphick Quire , where my Attendance was required Morning by Morning , to hear and learn , for my further Instruction , in the Eternal Magia : Which I felt as a deep bundle of Life-Treasury beginning to open . But such a wise , subtle , pure , swift Breath or Mist it is , that it shuts up , and does withdraw , so soon as any thing of a Mortal Sense upon it doth fly . It is such a high glance of Magisterium , that it will refine out of all gross , fleshly kinds whatever . No parley with External matter , this unknown Power will endure , as my dear Inspirator hath anew shewed unto me , and hath given me caution not to prevent its Descending , by mingling the Will-Spirit , who is chosen for its Mare , with any low inferiour sense of things , which may grate upon it . Whoever comes to be highly Learned in this Philosophical Art , must be trained up from their Spiritual Birth Infancy , and hereupon wait continually for to know . For the Divine Spell is a Mystical Thing , and of that principal weight , as the whole Mind , Will , and Heart , must hereunto be engaged : and all is little enough to turn this Cherubim Wheel of the Magia still about . For which you must after the manner of a Spiritual grown Body , labour hard , till ye have the Mystery of this Art fully attained . It is beyond all things , that ever yet was named . Therefore strive hard for it : but ye who are yet but young in this Art , may be ignorant , what kind of Stock you are to work upon ; know then to thee this Mystical thing I will reveal , that thou mayest not the Nature hereof Mistake . It is an Immaterial Nothing , and yet giveth Being and Existency to All things ; moving and piercing through the whole Body of the Creation , yet not discerned ; generating all things anew , through a Virtual Life quickening Breath : this comes in and goeth forth without Sound and Noise . It is communicable only to such , as have covenanted , and firmly bound themselves , to be made by it Wise , Subtle , Pure , Spiritual , Discerning also in all Sublimities : whereby proof may be given what Magical Coals of Fire are kindled , that ye may scatter and make to fly , as directed by Wisdom's Eye . Of this ye may know yet more deeply , as ye from this Holy Root still weed out all light and scruffy matter . May the 31st . 1676. In the Night I was as on a suddain surprized with a round Ball of Light , that fixed it self upon a Post or Pillar , which seemed to be on each side of me , and where-ever I went , they moved with me , very lustrious and shining as a Star in a Cloudy Night ; I could go no where but they circled about me , the Light was terrible , but not hurtful ; yet pleasant to the single Eye , that was opened . This in way of Vision was given to espy ; and immediately after , this Transient Sight passed away , and that Scripture opened upon me , Isa. 40. in these words , The Lord shall be to thee an Everlasting Light. which shall drown and swallow up all fore going Day-breaks , which have had their several Sun-risings in thee by degrees , which are true and good in their Day , But behold , here is yet a Prophecy , to be fulfilled , which shall be as the Light of Seven Days put together . What or who shall be able to live , and walk in such a Firmament of Light , where there will be no Intervenings of any shade of Night ? Know then there is such a holy conceived high-born Being which yet is clouded under inferiour Lights , and subjected to them for some Season ; till it hath accomplished the first working Properties of the Seven Days Creation . Wherein Day and Night must by their Proper , Sun and Moon be governed , and all transacted according to the motion of the Planets , the Out . Birth being under their controll , in the divided state betwixt the Day and the Night : sometimes it is light , and sometimes dark ; one hour is Spiritual and Heavenly , the next Carnal and Earthly . But to this , God in the Lamb , who is that one Everlasting Day , is now coming to put an end , as to the first Creation-Light , in such who have ceased from those Works , that have been wrought by the Sun and Moon-Light , of the fallen gloomy Day , which hath overspread the whole Creation . Out from which ye are assured to come , and to sit down under the bright-shine of this uneclisped Body of the new Creation-Light . Hereto coming once to fix , your former Sun and Moon will blush , and for very shame-pull in their Heads , and all their twinkling Stars will forth with withdraw ; as ye shall surely see , when you will find your selves in another Orb , for enclosed ye shall be with the Seven Lamp Spirits before and behind , which are the Light of the seven days New Creation out of Sion , to hold parallel with the Seven Days Creation in Paradise . Which abolished must be , and whose Sun must set , at the rising of this sevenfold Sion . Glory , which to the Lamb's Birth will anew open , and upon it rest . For which great thing ply your God and Father hard , that so ye may in this bright Cloud of Glory , be carried up out of sight , from all Terrestrial Lights . By which ye ●…ould by no means come to behold Eter●…al Objects . But in this Light of the ●…verlasting Bride , ye can see into every Mountain of the New Jerusalem , as your own native Country ; from which driven and scattered into this mixed state between Day and Night , while standing thus , indeed ye could never find Mount Sion's Path. For Paradise is to this but as a glimmering Glow-Worm : not a City that had Foundations was ever erected there , which plainly declares , the Most High had not his fixed Residence there . For out of Sion the whole Majesty of the Trinity will shine , by which Light ye can only see your way for Return unto your lost home . Oh●… the excessive Joy which Paradisical Inhabitants will know , who can the conquering Gulph get through , and com●… into this Jasper-like City , where sigh●… and fruition of God , the Bride , and th●… Lamb , produceth most unutterable pleasure , beyond what Adam , though h●… had continued in his first Image of P●…rity , could not , without a remove , t●… such kind of Felicities as these eve●… have reached . Now then I say to yo●… upon whom this Light hath glance●… keep your constant Pace with it clos●… and follow hard upon it , and doubt no●… but it will bring you to that pure Whi●… Throne , of your everlasting Dove Brides in the Heavenly Cirle to ride . June the 1st . 1676. AFter the Opening and Interpretation of the Vision of the Globes of Light , that moved with me , where-ever I went , a Voice run through me , crying , The End of all Things is at hand : Watch therefore and Pray . Upon which Word I pondered , and drew near in my Spirit to that burning Center , from which the Voice did go forth , where I did further sound the meaning of that Cry , which ecchoed still , saying , Come and see , the first created Light begins upon its Eclipse to be . For the evil corrupted Birth of Life , had sent up such Fumes , and Unsavoury Incense , as must needs darken the first Heavens and Earth , that away they must flee before the New Foundation-City ye can enter into . Therefore to thee , let it not seem harsh or terrible , that an end of all things , which came in through Mortality of Time , is determined : for absolutely despoiled of all false , glittering vain Glory and Light must be that City , which is only built upon a Sandy Foundation : Which hath indeed , according as it is written , deceived , and made drunk all Nations , with its adulterated Wine . As the Heavenly City is compacted , and made up of choice , pure , polished , and living Stones ; so again is Babylon of dark , muddy , course , and earthly Metals , ponderous Bodies , Inhabitants that know an higher Sphear . Out from which I am with a strong mighty Hand bringing you my Elect Stones , therefore up , hast out , and fly away upon the Wing of my Eagle-Spirit , touch , tast , mingle no more with her Sorceries : a new state and place is prepared for you . Scorn and deny all her charming Delicacies , for Vials of Wrath upon all will be poured out , that are in combination with this Harlotry City , though it be as a Mountain at present , that hath filled the whole World , and enticed its Inhabitants with her Whorish Attire , yet in one hour all shall blasted . Therefore with fear , draw off others , whom you see yet in her strong-holds do stay , that have not their Eyes opened their danger to see , in holding such mutual Compliances , with that which is so subtle and deceivable . Of which cease not to warn them practically , as Noah did : when he his Ark prepared , and went into it , then all the World did lie in their Unbelielf , which was a Figure of what is now approaching nigh , tho' after another method . For the second Revelation will now work , and an end of all Flesh , as Grass is come before the Alpha and the Omega . June the 20th . 1676. Having suffered for some Space of Time a Protraction of those Emanations , and wonted Manifestations , that still did meet me in my close and abstracted Attendance upon that sweet Intelligencing Spirit of JESUS , it returned now so much the more strongly upon me , to remind me of the Work and Calling , which my Friend and I had so solemnly put our Hands to , even the Plow , which prepareth for the Seed of the Kingdom to spring forth , through the Spiritual Inclosure . Which I well experience , is not to be given over until the end of the growth . For when all in our Field shall white unto the Harvest be , then the Sickle or Sword of the Spirit cometh forth , to reap and gather us into the Everlasting Store-house , under the Care and Custody of our Fore-runner JESUS . From whom I had about this time many Calls , and Cautions , to strike up the Sail of Faith , and to watch against all those subtil Spirits , which would break in to cancell the Seals thereof , which are the Evidence of what is not at present seen , or yet come to be enjoyed . Moreover it was shewn me the Danger that we were in this Particular liable to , through the least crack or breach upon our Faith's Seal ; By which alone the Magia worketh , and raiseth Powers from that Original Might . Upon which Center there is yet such a strong Inclosure as no Creaturely Being can break open ; because its Signature is compounded and made up of all contrary Properties , degenerating wholly from this mighty Engineer of Faith ; which worketh all through , and in , the Central Fire of Love. O who can here work till fully uncloathed of the gross cloathing of the Animal Sensitive Life , so as to reach to this Original Wisdom and Might , which was existent in the first Paradisical Adam ; who lost it by the Sin entering in , and can only be regained again , through the extinguishment of it , and the Dying out therefrom Totally . Which gives a full Answer to those Objections , which so pestered my Mind , and which I Recorded in Writing June the 5th . receiving Satisfaction now again herein , upon a fresh waiting and inquiry . Which after this manner spake in me : Thy Queries , O searching Spirit , are to be resolved by and from the manifold Wisdom ; with whom all Secrets are hidden , until the Spirit of Faith arise to find them out . This having Opened during a Remove of the Doctor from the Author , was not found in his Copy . Whence also the Objections herein referred to , upon the 5th . of this Month , are not to be recovered ; as neither is whatever else may relate to this matter , during this Interval , until the last Day of this Month. That which next follows , is likewise from the Authors own Hand . June the 30th . 1676. Wisdom . Now as to the Necessity of the Use of all thy Rational Properties , it is good in its Kind , meet and suitable for the Degenerated Estate , to guide and govern the Outward Terrestrial Man ; as the Head Principality of this Visible Kingdom , unto which Wisdom and Scepter all Nations do bow . But knowest thou not , what it was that withdrew , as soon as this awakened and got the Headship ? Should I open thine Eyes to see all at once what came in hereby , thou wouldst not but disdain , and quite fall out with thy Rational Man , so as never to it to be reconciled again . For the Coming in of That , was the Going out of the pure Magical Might , and Power , which should have been retained after the Similitude of God the Creator ; who designed to Generate Spirits to live in his own Property of Princely Purity and Power , to his Honour , and not to his and your own Reproach ; as is now too manifest . For , alas ! there is now quite Another Thing gotten in , then what was found in the Beginning : which Reason protects , and is a Wall of Defence about , maintaining its Soveraignty without Check or Controll , so long as the Beasts Reign is to endure . Which shall be put an end to by degrees , and first in some chosen Witnesses hereto allotted , who after Sion's Freedom do at this time importunately look , and weary are of being Tributaries to these Usurped Powers : From which nothing can you Totally free , but Total Death , after that way of Spiritual Dying , which both Mystically and Magically , by and through the Heavenly Constellations doth operate . This is a Death worthy of all Acceptation indeed , which at once shall put an End to all Earthly Sense and Sin. Then room there is , O Soul , for the Superiour Life to come in , which shall reign , as God enthroned in Nature's Kingdom , that is restored to its first Institution . First Breath then take , and saint not , but forward to the Mount of Olives go : the Mountain is indeed high , to which you are to ascend , but my holy Gales shall drive you on , that so you may come thither to sup with the Lamb. A Sheet is here wanting . July the 8th . 1676. THis Morning after some private Ejaculations to the Throne Majesty , this Word came unto me , Will ye actually deny your Active Life , as you denyed passively your passive Life ? Even that Life , which ye so often have decryed down , because it is found in that room , from whence proceeds all Unbelief , and Deceiveableness of Unrighteousness , which naturally generateth those Essences ; from whence the Thoughts that are light and evil do spring . The great conquest will be to put a stop to these , till thou hast found the way utterly to undermine , and for ever to bind them . Yet thou shalt be allowed , warranted , and justified , to stifle them , before they can come to a Birth . Though Reason may tell thee , this would be as a new Entity , and that it would straitway overturn , and overthrow thy breathing Existency ; yet give thou not any ear to such Objections that are cast in from that Principle ; perhaps then no more in a Creaturely Being thou canst be known . Well , admit it , and suffer thy Creaturely Self thus far for to expire , as to the imaginary Life , be assured that all Peace and Safety hereby will accrue . For by this silent Vacancy , another Source will open . All dyings thou hast indeed gone through to this , which is the main Head-Vein , which doth lie so deep under Ground , thereby preserving under it self hidden even from the Vultur's Eye . Oh this Original Root is that which must be struck at : Up , and Out with it , and overturn it , and thou wilt see what doth lie in the depth beneath it , to wit , every precious thing ; which without care or toil , will voluntarily spring , when this imaginary Root is quite cast out . For the croppings of this Evil Seed will never free thy inward Ground . Come then and descend with me , and I will shew thee where this Grand Enemy doth lurk , who unconceivably doth send forth those dark Fumes , which hath hitherto prevented the overflowing Breath of the Holy Ghost . If then thou canst not to a cessation from every unruly motion come , which works from the Astral Spirit , then try the Power and Might of that Spirit , which in thee doth reside , and cross these strong Tides , and through all break , and leave behind the Flowings of Jordan , and look not back , but forward do thou pursue , and keep up to thy Region high , and as an Eagle Spirit bear up most mightily , no more returning to take up any weight of earthly stuff , which in the Imaginary Mind doth lie . But away , away , ascend with thy Jesus unto another Principality ; where other Presentations will all thy Senses employ , when once thou hast forgot , and lost this World , out of thy Eye and Heart . What other meaning dost thou think those Words do bear , which are upon old Records , which saith , Except ye deny , relinquish , and suffer the loss of that Life , which is bundled up , tied , and knit together with the stringing Sinnews of the imaginary Mind , ye cannot enter into Life , into the Life of God and Christ ; which to know , is Life Eternal . Therefore it is again said , That none can receive the Kingdom of God , till they can come to be as a little Child , that is new born , who is passive , having no thoughts of reluctancy working , to hinder the opening the Everlasting Kingdom of the Light , Joy , Love , Power and Peace . Wouldst thou know why so few have got entrance here ? It is , because they could not untwist , nor get from under this binding Cord of the Natural flowing Cogitations , which beset the Spirit every way , holding it under a most slavish Captivity . Yet is it not perceived ; but by most it is believed , that this whirling Wheel must run round of absolute necessity , and there is no way for it to be avoided , while subsisting in a Body of Elementary Corporality . True , O Spirit , those who in this gross state only care to be , do walk and abide with , and amongst those , which are of their own likeness ; relishing and corresponding with what doth proceed from this unsavory part . But from you , I your Lord , expect another thing , who have taken the Vow of a Nazarite's Life upon you , invocating me so often , for a remove , and translation , into the same Life and Liberty with me your forerunning President , Now then , I must plainly make known to you the Mind of God and your Father , which is to Famish all those numerous and multiplying Essences , which mutiny against the Eternal Stillness and Eternal Nothingness , where the all sublime Goodness , and Everlasting Rock of Power , is to be seen , felt , and known . Verily this is the way , I can only describe to thee , and those , who the mark of this high Calling would reach , and would be traffickers within the Holy City , which is all Crystalline . Through which none can pass , that hath the least Lumber of imaginary stuff yet hanging upon him . Now weigh these Sayings , for they are from the Yea , and Amen , who hath good-will to make riddance of all those superfluous Thoughts , that have been as the gulph separating Principle . To which thoughts by one act , God moving in the Mystery of the Fiat , yet once again , will put an end quite to them . For a New Heart will be created , out of which will flow continually such a choice Treasury , answering to the Sight of the Flaming Eye . July the 16th . 1676. A Vision of God's Flaming Eye . This Morning as I was in my Spirit , let down into the deep Abyss , attending the pure Openings , from that Central generating Source or Fountain Life ; In a moment there appeared to me an Azure blue Firmament , so Oriental as nothing of this , in this Visible Orb could parallel with it . Out of the midst hereof was a most wonderful Eye , which I saw Sparkling , as with Flaming Streams from it . Which I am not able to Figure out , after that manner , in which it did present it self unto me . But according to this Form it was , as much as I am able to give an account of it , it was thus , or after this manner . There was a Flaming Eye in the midst of a Circle , and round about it a Rainbow with all variety of Colours , and beyond the Rainbow in the Firmament , innumerable Stars all attending this Flaming Eye . From which the Word said , the Earth and Heavens shall flye , and nothing abide , but what can live in this Eternal Eye , as ministring Stars of Glory , before the Throne of him : who like to this Circling Eye , which thou hast seen , hath neither Beginning or End. A. The Eye . B. The Globe of Light. C. C. C. C. C. The Flames . D. The Rainbow . E. The One Element . F. The Supercelestial Moon . After this Word it disappeared , leaving its Flaming Influences upon my Heart . And further of this secret Vision he did say , he would it impart , as I for its Manifestation did wait : and the signification hereof should come to be witnessed , by that rising Birth , which is called up to this Globe , among these Stars to fix , in this more excelling Firmament . July the 17th . 1676. The Interpretation of the Vision : or , of the Flaming Eye . This Vision of the Flaming Eye is given for to see , that which is worth pondering for thy pure Mind continually . For glorious Idea's will multiply , that hereupon all thy Senses may be employed , in such sweet Rarifiedness , wherein there is no danger of Excess . While this Vein from the Heart of God in thee doth run , it will feed that which doth come from the pure Font , and hereby stop the running issue of the Imaginary part . Which I will assure thee will compleat the Victory , because it strikes at Sin 's Originality , which had its beginning from the Conceptive part of the Heart , there it came it , and there it must be banished out . Then it will be a New Heart , in which the Flaming Eye will fix ; Which in Vision thou didst see , with its innumerable Stars in the Firmament , which are generated from this Globe-Eye , so unmerously will holy and pure Cogitations from hence arise , and so habitual strong and forceable , as to out-pass all strange Essences , that would come therein again to lodge . Therefore within this Circling do ye abide , that so you may keep out all evil Motions , which the Serpent knows are the Foundation-matter of his Kingdom , and will sting you with them , if ye do not fully exclude them . Which ye no way can , till ye hasten away , and with your Spirit fly to this bright Firmament , where this Eye all Dangers will for you espy , and know all secret Mysteries , making you wise in that one great needful thing ; which will make all strait , that crooked and out of the way is . For such is the property of this Fire piercing Eye , that it will look through the Host of the whirling Imaginations , and put them to a stop , that so they may not persue , as to overtake those that are upon Faith's flying Banner : on which keep , till it hath brought you within Zion's Gates . This great and weighty thing concerning Cessation and Annihilation of all fruitless Imaginations was still the Call within me , to come into the Believing Rest , for that this was the true dying into Jesus ; which passive Life is the pure Mother , out from which the Birth of the God-acting-Life is to be expected . For the Faith of the co-operating Power worketh here all in all . The New Heart being replenished with ministring Powers suitable hereunto , that will perfectly bring things to pass , as the Mystery is moved in its own Sphear , driving on by the mighty force of this Birth of Faith. Which produceth great and marvellous things , according to the sublime Nature of it . For it hath no other ground to go upon , but the absolute Co-eternal Deified Will , which Will willeth in the New created Heart as in its own Royal Seat. July the 18th . 1676. This Morning I was in great Heart-searchings about this precious Lily of Faith , if I could by the sight reflecting from the Eternal Eye , it any where espy . Querying thus with my Lord Jesus , Ah Lord , if the right Plant be in me , as it was found in thee , why doth it not act forth ? Where are the Signs which should follow , as the Seal of Believing ? What makes the Birth of it stick thus long , whose going forth must make way for the Holy Ghost ? Tell me , Oh thou inspiring Word , why hath it had a Name to live , and yet hath been as dead ? For it hath not been Justified by such mighty Heroick Works as in the foregoing Ages did bear witness to it . And this hath made it as a Body without a Spirit , actless and fruitless . Thus I earnestly expostulated , that if we had it existing in us , then we might have skill to use and manage it , for the reviving of this worthy and unknown thing , which hath been a Stranger in the Earth , but is now a stirring in our Heavens , and a turning up the Mould , that hath from our Eye this all-precious Grain hid . Where then doth it lie ? ( said the blessed Alpha to me ) thou hast to the heights for it ascended , and for it hast sounded into the Depths , but thy Aim hath been too ●…ort to reach it , and thy Eye too dim for to espy it , though it is so nigh : Yet not known to any , till they do retain the bright glance of the Flaming Eye , which hath not only the specious Faculty , but the streaming Power of Might , to bring back again this worthy Champion , that hath been by the combining Powers of Reason put unto flight . Which so soon as Tydings come , that they are dead , who so wickedly have conspired against Faith's life , then it will return again and appear on the Earth mighty and supream , to open the Door , for the Holy Ghost to enter in . Then this Mystery of Faith will be finished : To which ye are directed , that by contending for it , ye may obtain it unto Victory . July the 19th . 1676. As we this Morning were in our Spiritual operative Powers , each one bringing forth out of the Treasury ; the Doctor being much carried out upon the Subject of Faith , it was spoken to me , This is the Ministry , which goeth before to make way for the Holy Ghost . And I saw , as a Confirmation hereof , a Flying Banner , passing swiftly by , as a Trophy of Faith's Victory . Which each one must bear , before the Day in which the Holy Power will shower upon us , till which in one Spirit of Faith we were directed to wait together . After which also a Word run through me , There is need enough to provoke each other hereunto . For the Day is now nearer , then when first ye did set upon this Believing . Oh now let us go through , that we may reach to all the Degrees of Faith , which will assuredly make up our fallen Breach . For this is the Power that will make us all whole , as the true Weapon-Salve , which is anointed by the Hand of our dear Jesus , to smooth and make ready for the Flying Banner of the Holy Power , for to descend into us , who in this Faith do wait , within the secret Gate of the New Jerusalem state : where into by no means must we bring any Spirit that may make mutiny , for to break the holy League , which must be still maintained with him , who is the Covenant . Who hereby reneweth our Peace , and Joy , in believing without annoy or staggering ; which hinders the purchase of the Field , where the Pearl is found , which Field is called Faith's Eternal Ground . July the 24th . 1676. In the Morning-Watch , this was first cast up upon the Shore of my Mind , by way of expostulation with my Jesus , whom I felt hover over me with throng●…ng Powers of Love , as an Invitation for Discourse , after the manner of a Spirit , without the noise of Words : This thing 〈◊〉 say , was with me to offer in way of Query , How it comes to pass , that after ●…uch mighty high winged Prayers , and ●…trong Gales rushing in through them , ●…s I had witnessed , but the Night before , in such ascending strong Center-Raptures and Powers coming down , that yet the Gulph was not shot through ? That is the parting Principle , which still shuts out the Spirit of the Bride , from her native home , where she may have power of Command to act and bring down , what may make for renown to the Virgin Crown , while walking up and down in these Earthly Bounds . My Spirit took all boldness to know why it should be so fruitless in its Mediatorship now , over what it was in foregoing times , when Prayer of Faith was , as a ready Messenger , to fetch in whatever was wanting . I did lay hard upon the Mighty One , using the same Arguments , as Dalilah did with her Sampson , how , O my Jesus , can it be , that thou dost love me , without thou shewest me a●… that is in thy Heart ; that so I may know where thy great Strength lieth : and this by coming thereto , as thy loyal Bosom Spouse , in whom thy Heart may rest in , without any suspicion , that ever I will betray so great a Trust , if thou wilt but once reveal this secret thing unto me ? For I desire , I seek , I look only after this , to be united to the Lock of thy Power , and Might , as a springing Plant from thy Godhead . Which will give me all Power to answer to the present state requiring , which is made up of nothing , but Sin and Self original , and Ill Consequences bundled up into innumerable Grievances . So that verily I did see the whole visible fallen part of things all putrified , unsound , unstable , weak , low , and poorly spirited : therefore out of this deep sence , I could not but cry , Help , Oh help thou mighty Prince and Saviour nigh . For who do see themselves lie in this Golgotha state , but are willing to take the Wing of the Everlasting Morning , and herefrom fly to the Rock that hath the Clifts of Munition , to hide all that are weary of this loathed Place ? Therefore with unutterable Sighs , and Requests , I did this our deplorable , and defective state , beseech my Jesus to read over , and to take away the Reproach thereof . For I argued with him , that if thus Indigent we should still be , it would sure reflect upon the Lord our New Covenant-Restorer , who nothing was to leave short or imperfect in those , for whom he became an Undertaker to his Father , to bring them back again . After all this on my part , by way of Spiritual Parley , this Word came unto me , saying , Arise , arise yet , and wait ; Why art thou jealous , that Love is wanting , or the Arm of my Power abated , because I do not tell thee where the hiding of this Lock of Strength is ? I know , I know thy sore Longings of it for to partake with me , that it might free thee from the fallen state : Which is in such Shame and Derision , that thou canst not lift up thy Head with any Confidence , because the Accursed Thing is every where in and about this lower Sphear ; where thy abode is yet for to be , in Temptation and Fear : but faint not , thy Bridegroom is near , who will the Shield of Faith anoint with the Oyl of the Holy Ghost , which will be Joy unspeakable , and full of Glory , after all thy heaviness . The reason why thy Praying , as to matters of so high a Consequence , hath wrought so little , is because Faith hath been so dry , for want of the pouring out from on High the Golden Streams out of the Oily Fountain , of the one pure Deity , which would make all Prayer mighty and operative , when this Balsamick Oyl doth slow from the Fountain-Head . July the 26th . 1676. As my Spirit was Contemplating , after some Breathings forth in Prayer , these Words came to me , To love the Lord thy God , with all thy Heart , is more then all Burnt-Offerings and Sacrifices ; this is that which I prefer above all , and to which I do look to in all that draw near to me with Love unfeigned , and with a whole Heart transmitted over to me , and no part kept back from him that calls for Incorporation of Hearts . That so there may be but one Heart of Purity , as with thy Jesus in his Humanity . This Love is the Box of Spikenard opening therefrom , whence thy God smelleth the sweet savour , from which the Curse flyeth , and will be no more found to hurt , blast , or destroy the springing Vine about the Walls of thy Mind : From which the Wine of the Kingdom will flow to refresh the Heart , then shall you find you are not far from the Kingdom , that consisteth in Love , Joy , and Peace . Then followed upon this , that Scripture about the Ark , being sent away by the Philistines . It was shewed me , it would not abide with the uncircumcised in Spirit , but Dagon would be smitten , and fall before it . For in contrariety , the Wrath-Vial opened , and though the Philistines thought they had got the Blessing , in regard they had heard and known what Victories and Salvations it had wrought , yet it became a Curse , where they held it in Unrighteousness , and in an unhallowed impure Temple , setting up other Gods equal and jointly with it ; which by no means would be endured . God will be All , or nothing at all : to such as would retain his Ark-presence , in the mixed unsanctified Mind , there is nothing but Gall and Wormwood to be found , instead of Sweetness . The Ministration therefore that shall be afoot on Earth , must be all upon a New Bottom , which is figured out by that new Cart that the Ark was put into , which represents a new Heart , in which the immaculate presence of the Lamb will be retained . No unconsecrated Uzzah must take hold thereof , but only the Hand of Faith , and the Flaming Spirit of Love that yoaked are together , as strong and able , without more addition of help , to bring this to its own place , within the Vail and Tabernacle , where its Rest is to be . For the All-seeing driving Power is with these two Kine , upon whom no breach shall be , as formerly , when the rash Bethshemites that were not purified , looked into it . July the 26th . 1676. Again , this Word came to me from the Lord , Up , stay not here : the Ark , though in the House of Obed-Edom , that is , in a Nazarite Heart , yea , here the Blessing is not ever to rest and abide , but it must move forward ; for there is yet much Land to be possessed , which only the Eye within the Ark can spy . Therefore be sure still to enquire at it , who can tell you where the most pleasant Situations are : for to some the Lot may fall out to possess a more rich and fruitful Soil than another shall , according to the donation of Royal Favour ; which in all Ages advanceth to Spiritual Dignity , according to the determination of Divine Will. Oh it is worth seeking , to be enlarged with the Borders of these Everlasting Habitations , to possess the utmost Bounds hereof , which is a Joseph's Blessing : Who as thou mayest read in the History , Joshua 17. 15. grew so strong and great , that they would not be contented with one Lot , though they had Beth-horan the Upper , and Beth-horan the Neather , which was indeed a fruitful Soil : yet they pitched forward for the Mountain or Forrest-Trees , which they by greatness of Power obtained above their fellow Brethren . So now as thou growest strong , and encreasest in People , that is to multiply till thou comest to be of mighty force in Spiritual Powers , to encounter with them , who would keep thee out of the Land of Blessing ; thou must come to Enlargement to the very utmost Bounds of the Everlasting Hills and Mountains . And as there are seven Nations to War against and cast out , to answer to these , thou mayest need the Seven Throne-Spirits , which will multiply within thy Ark to an unconquerable Strength , that so all Enemies will be chased and made to fly from before this sevenfold Eye . Which shall be thy Guide , to see every way to bring thee up to the South Land , within the Borders of the high Eternity . Therefore gird up , for as I was with Moses , so I will not fail to be with that Joshua , who within thee is the Ark of the Almighty Strength , that will go before thee . For as the Father was with me , so I will be with you in this present Warfaring state . This Word mightily raised my Spirit up , for it confirmed what went before , as to the going on to possess , what was yet behind . For when we grow so nigh the Kingdom , as to come to the matter of Possession , then Joshuah must arise in the greatness of his Might , to fight the Battels for us . For the great and strong Nations will come out with great fury against us , because they see they must have no share in our Lot , but be totally cast out . Question . Now in this great and last Battel-Engagement , What will be required of us in order to Conquest ? Answ. It was shewn me , that the rising Spirit of Faith in our Jesus , as an incorporating Power in us , must go forth with the self same Word of Command , that it did in Joshuah's time to command the Sun to stand still , and the Moon to stop ; that the first should not go down , nor withdraw its shining Strength , neither the latter its meek , watry Brightness . For by the Light of this renewed Day , where no Night can come to intervene all dark Reasonings , Doubtings , and Fears are expelled , by the Majestick Light of Faith. How easie is it , I do see to wage War in the Light of this Eternal Day , and then quite to overcome , and get the mastery , and to subdue the five Kings : Which were presented to me , as those five Senses , Which are all armed for the Fight , To maintain their Sensitive Right . But so long as the Bow of Faith is in the Hand of our Jesus , we need not fear ; for he hath said , He will make bare his Arm for us ; therefore we need not fear any of their Weapons of Cruelty . Let us now couragiously War and Work while it is Day , and the ●…un of Power is thus shining upon us , to give us our Possessions with and among the rest of the Conquering Worthies . In the Name of Joshuah , the Jesus which is with us , let us move forward , for Jehovah's Banner goeth flying before us , till it shall bring us to Shiloh , where the Lots shall be cast for us , and we rest in them for ever , according to the description of our Star , Leader , and Seer : Even so Amen , dear Jesus . July the 27th . 1676. Oh then if ye intend to be the Arkdrivers , that so ye may bring it back again to its own resting Place ; consider how expedient it is , first for you to be bathed in this Consecrated Oyl , which hath been to you presented ; for who may it dare to touch , but such as are scented with this spicy O●…ntment , that so all their Garments may give a good and sweet savour thereof . For this Ark being retained in a clear washed Heart , in what variety of Birth Powers will it go forth , and what fresh Testimonies ? ●…o which give all heed as to the true anointed Oracle . For out of these Thundrings , Voices , and Glances of Light from the Majesty will proceed . While then I lay under the pouring down of these sweet Breathings forth from my dear and familiar Jesus , sighing , after the accomplishment of them , as never thinking I had enough of these Love-Emanations , I saw a sweet amiable Person , in a solemn manner presenting himself to me , saying , I am he that hears thy Mournings , who am included in thy Suffering , and Sorrows , as thy true Dove Mate , sympathizing with thee : but behold this state shall not always be , but thou shalt arise with me into the high Dimensions of the All-circulating Kingdom of Light. Then appeared after the vanishing of this Personal Humanity , a bright Glance without any Form , but only an overshadowing Light , which left this Word with me , This is that Light , Strength , and Majesty , that riseth over all the dark mourning indigent Life . Here thy state is presented twofold , first as the Ark floating up and down upon the Delug●… , not come to its resting place , till the Eternal Dove-Spirit bringeth it up to the Burning Mount of God , where the Flaming Glance of Light is perpetually generating , so as in this great Body of Light , thou with me shalt live to act , according to the Energy of the Father's Will in the All-Spirit of Might . Come on now if ye would of my High Calling be , and therein actually employ your selves , then no more stand halting , looking with a double Eye , as part upward , and part downward . Since this will never compleat your business , Up ye , make you my fellow-workers in mighty Deeds , till you come to take to the One only thing ; for Diversities be great stops and hinderances to the attaining of this Practical Part. Sowers ye have been , throwing here and there in various Fields with many Seeds , but this hath not yet turned to that great account , which I design to bring about for you , if ye will abandon all other Callings , sticking and Binding you●… selves over to me , for the learning of the one high gr●…nd Mystery . Which I cannot teach you , till coming to be ever with me , ye behold and see after what manner I do manage those Works of Trust , which concur for the full Manifestation of God's Kingdom in its lustrous Power and Glory . Have not I often heard your Cry , for this Kingdom to be revealed , which cannot be , till you come to enter into the Holy Calling of the divine working Properties , which are variously manifested , according as in the Glass of God's Wisdom is known . The one great and principal Instrument to turn , wind , move , ●…nd ●…ct all by , is the strong Arm , and nimble swift Spirit of Faith , to whom nothing wi●…l be hard or mysterious to find out This H●…nd of Faith hath an Eye , that is fi●…ed in the Palm of it , so as it hath a piercing Sight , to see what was , is , and must further be yet wrought , till the whole Science of the Eternal Mystery shall be understood and wrought out . Here then is required to learn of thy Jesus all that , which was acted forth in his Hum●…nity , there hath been a great default , and hanging off as if it were a Criminal thing to expect , or make out for the same Spirit of Wisdom and Understanding , whereby the same Life might reign in Power again . Whereas much more is to be looked for , because he that was dead , liveth evermore to see greater things , then those now to be accomplished in them in this Age , that in the unfeigned Faith , and steady Eye shall search deep to know , what their part and share with him will be , in that most high and singular Profession . Which none can come to imitate till truly simplified as new-born Babes . Oh that is the great thing , to come to be little again , pretending to know nothing , but as its Knowing shall proceed from that Prophet , which is risen to destroy and nullifie all other Traditional Teachings . Which are far too short to find out what in the Arcanum of the Holy Ghost doth lie hid , which will open the Heavenly Depths . Whereof a Witness thou mayst be , if thou canst stop thy Ears to those many false charming Cries ; of which beware , lest thou be swayed by the Multitude . Who will assault the Will of thy potent Might , which is , as in the place of Pilate , that hath power to reserve or release , to kill or save alive . Take heed of Pilate's Spirit , who fearful is to displease , the great thronging out-cry of People , thereby preserving Barabba●… , the seditious , false and faith-murthering Life ; to crucifie Jesus , the inspirating Word of Truth , and Spirit of Prophecy . If thou makest this Choice , and be only owning its Authority , then he will be free to train thee up , to know every degree of the High Calling , which may make thee of mighty ability , when once fully understood . Fear not , but it shall surpass , and outvy all low Earthly Employs , that hitherto have vaunted high , above all that is called the New Creation working Property . But now arise I will and set afoot this new Mysterious Calling , that hath not yet been understood , but it shall be revealed only to those , who shall be thus wise in Heart , to suffer their Ears to be bored through , so as my Counsels to hear , and retain , without demurr or doubt . Thus and after this manner did I hear the Bridegroom's Voice , sweetly alluring to impress his own likeness , which gave me boldness , to retort back again upon him with the freeness of Espoused Mate , to offer what lay upon my Heart . Oh thou Celestial Joy of the Internal Part , how is it that thy Calls are thus day by day renewed ? What more is to be done , till thou the working motion in Nature dost absolutely raise anew , to be all in all in mighty Supremacy , according to the moving of the last finishing Mystery that God the Holy Ghost may expresly swallow up all our Mortality . Thou hast said , We have long enough dwelt in the first Mount , and bid us pass on , till we this Day of the Bridal Glory see , but hast not shewn me when or how it must be obtained ? or who they are that shall the first Fruits here bring to thee ? Oh! I want a clear and full description hereof , my dear Jesus . Then should I be of one fixed Mind , and delivered from all Jeopardy , if once sealed up , to be privy to the Secrets that still are shut up within thee ; Who must be the Revelation of that , which my Spirit hath desired with desire to see , before I lay aside the Corporality . Oh! now then in plainness déclare to me the Particulars of my High Calling , which thou hast said we must follow thee in . July the 28th . 1676. Here follows that which opened upon this my Inward Communing with the Spirit of the LORD JESUS . True , O Soul , I have strongly moved thy Will towards me , yet thou art upon the Jealousie , as if I kept much hid from thee . Now as to that thou must be subjected , and always allow me my prerogative to open , and to shut , to reveal or to conceal , who know my own Times and Seasons best , when and to whom to break open my Seals , that so knowing in my Book of Life , who those may be that shall persevere , and look not back , but are waiting for the fulfilling of all my pleasure . But know that to thee much hath been given , the Dew hath lain upon thy Branch , while others have been dry , and thy Fleece hath been watered : and yet thy expectation may be much more abundant in , and from him , who is the Alpha and Omega . Who is now from Heaven revealed , for this end , to instrnct you , who are seeking to be fellow workers with me , for the bringing to pass that which will Crown the Love Labourers herein , who can with me endure to bear the burthen and heat of the Day : then for a Reward , expect the Golden Penny will come in the Mouth of the Dove . Who then will make all Labours to cease , for the Everlasting Gospel will run through those who shall give themselves to be faithful Workers . Therefore be apt , wise and diligent now to every Rule , which shall be revealed unto you , who have chosen the same Calling with me , and you may know Effects answerbly . The first Rule . You are called out of this Babylonish Country , into the Land of Immanuel , where in the first place you are to learn the Language of that Country , among the Divine Magicians and Spiritual Natives there : and then in the next place to understand the Manufactory , how to deal and traffick in that high Merchandize of the Pearl of the Kingdom , with all the Precious Stones of value , as the Bdellium and Onyx , which this Land doth afford . The second Rule . You are called to Trade from that Stock , and Golden Coin , which bears my Image and Superscription ; that will procure all the Precious Goods of this Heavenly Country . For it is Expedient that you should be made skilful in , and understand all these weighty Things , that may be serviceable to your self , and those that are in the same Calling and Vocation united with you . And I would not have you , after the Manner of the World , to go on Trust , upon anothers Talent , but to Improve your own , which I have committed to you . The third Rule . Seeing now your JESUS hath furnished you with a good Stock , the Golden Mine being set open to you , you may Adventure to Buy , and to lay up in Store as a true Joseph , the sevenfold Increase of the Corn of Heaven ; that in all times of Famine , may replenish thee with all the Heavenly Family , that in this High Calling numbred with thee shall be . The fourth Rule . Now further on thou must proceed , till thou reach to a larger Patrimony yet , which is to Adventure upon that Vinyeard , which enclosed is with Love's Flaming Wall , where the Red Wine doth flow out of the Grape . For this also thy Purchase must be : Vessels prepare thou not a few , for it will run , till thou canst no more find to bring . The fifth Rule . Now all this Treasury Imbarked must be , and quick Sail upon the Floating Sea , which is the pure Love-Deity , must have : and here fear not to be robbed by any Pirate , while I your Pilot shall present with you be , to Land you safe upon your Spiritual Goods here , and taking New Lading in , to make still fresh Returns , for the Universal Profit and Benefit , to all those that have Dependency , and Need of such Relief . Afterward this Manuduction ceasing , another opened in this wise : July the 29th . 1676. This Night I was much in Prayer and Contemplation , according as the Center cast up variety of Spiritual Matter to exercise my Internal Powers , as sometimes offering this and that , for to be resolved in by the Word of Wisdom , Which I knew was nigh unto me . Then finking down into the unknown Deep , where the unmixed thing might open , which I did both feel and hear , even to a Soul satisfying pleasure ; this Word spake to me thus ; ( as in all Cases and Matters of doubt ) Whither should ye go , have not you found , that within you is the Ark of Enquiry ? To which ever more do you give great heed , which shall fill all your Treasures , that so no Famine of the Food of Life shall ever be known in your Habitation . For the Tree thereout will spring , whose Fruit is ever thereupon to be found , because its Root is in Oily Ground , all from the depth beneath , answering to the Fountain from above , which meets together in the God of Love , from whom the Word of Truth doth richly flow . July the 30th . 1676. This Day being filled with great Zeal , Love , and Power , finding Faith mightily raised to believe that some good thing was nearer to be revealed to us that were diligent and servent in Spirit ; While we were met together in our private Exercises , the Powers did open and stir . In which interim , I saw in the Spirit of my Mind , one in the Figure of a Man , but not in gross Corporality , but rather like a Seraphick , or as a fl●…ming Body , pouring out a Vial of Oyl in the colour of Amber , upon our Heads . Which Sight was a satisfying Resolve to the large and big expectation , for the pouring out of the Spirit . This Word attending it , wait still , for with this ye are to be filled , preserve it pure in your Vessels , and it shall never cease to run , so long as your Needs require . For this is the inspirating Power , that will fill with Ghostly Might to do the Father's Will. Great Michael-like , who may proclaim , that he is come to give , and shed abroad of this Oyl , that will give Light and Joy , all full and sweet . August the 5 th . 1676. THis Morning I heard this Word , saying to me , Ye have compassed this Mount long enough . Which was opened to me further , as thus , you have gone your Rounds , and are come unto the measures of the Second Temple-Worship , which is the Holy Place : ye are compassing the most Holy City also , which is the higher Court , but ye have not yet found entrance into it . But now to this Holy of Holies draw you near each one with his Golden Trumpet , and do not fear ; for the Oyl of Faith must run , to make a clear and certain Sound , at which the Heavens may rend and open wide , that ye may read and see , what within the most Holy do lie . Now as you have served in the due order and course of the New Testament Ministration with an Eye to what this will bring up further into . For the Ark of this Covenant can rest in no place , till it be fixed in the beloved City , which presseth hard until it comes to the Rivers of Broad Waters , that run pleasantly within Mounts or Walls . Which is that restless rising , that ye feel stirring , that makes after its own place . Now as you have been upon your daily Offerings and Services , in this second place of Tabernacle-Service , which for its time during , ye have done well to obeserve , yet from hence you must make a Remove , to a more excelling Habitation . Where you may come to possess , what Prophecies , Prayers , Revelations , and Faith expectations have hitherto detained you in . But you will say , how shall we arrive hereunto ? for this is a great and wonderful state , we know not , whither it may be decreed for our Age ? As to this matter of doubt , consider there is no date of Time determined , though known & seen in the all-knowing Eye of the Detty , when and upon whom the Godhead Power shall descend and ascend , to fu●…fil all general and particular Revelations and Prophecies . Therefore here is all Liberty and Scope for Faith to stretch forth , and put in for its right , having a Propriety in this high and super-eminent thing , according to the free donation of Grace , which hath and shall still abound towards thee . Now then be assured , that no Bar shall stand before you , that ye may not summon in , and call up Power to break down whatever is Opposite , so that ye may raise the Eagle-Body by Spiritual Force and Might , that only can mount up to take this worthy Prey , that shall decide all Controversies , that do arise to cast in fear and doubt . Awake , call up , and gather together all those Celestial Powers , which within thy Heavenly Orb do dwell ; For they must go forth as the Lord's Hosts , in their Day , to lay close Siege , and by a wise Spiritual S ratagem to scale the Walls of the most Holy Place , that so thou mayst have entrance ; for it is allotted , that by meer Conquest , the Prize within this City will be taken . Now then raise up all the Internal Force , you are able to make , and set upon storming it violently , sounding forth the seven Trumpets , from all the Seven-Throne Spirits ; which are fi●…led with Oily Power , and will be of mighty conquering force , to Alarm down that last reserved Almighty outgoing Breath , which doth bring absolute Soveraignty in all Heavenly 〈◊〉 , renewing that Eve●…lasting Morning , which from the Antient of Days did spring , when all the Sons of God shouted for Joy , and as Stars of Glory did si●…g , knowing nothing then of Mortality or Sin. To which state ye , by this Life-quickening Ghost , are to be reduced again , that so in the Primi●…ive Angelical Figure , you may appear , as mighty O●…es to act , according to what you have by Conquest obtained , within this Seraphick Kingdom , through Love's violent onset . Where ye shall then be confirmed Denizons , having all freedom to exercise your Heavenly Calling with me your Jesus , having faithfully fought for your Corporation-Liberty , serving out your time in the Faith and Patience , according to the Father's Will. Which for a Recompence the holders out are to be endued with all Power , Dominion , with that unknown glorious Liberty , which shall impower you , all Wonders for to declare , by that Living Word , which was , is , and will arise up in this sparkling , consuming , all-acting , dividing Flame ; that is come to melt down every Metal , and to try which and which is sound , because nothing but pure Gold for this Profession will hold , or shall the Seven Trumpets in the Hands hold , thereby to ascend into my upper Sheep fold , where all my Lambs are cloathed with Fleeces of the most fine Gold. Therefore now , Oh my Friends , see who they are that must ascend up hither to me ; Lo , I have the Way disclosed , yet to you more full and free , that so you may rise up , and go forward , greatly Conquering till that ye may come to the Seventh Trumpet Compassing about . Which Seventh Compassing , maketh all Gates within the Pavilion of Light open for to fly , that the desired Throne-Majesty you may there espy . Which I know will suffice , and please your Eye , when in my Glorified Nature you shall be able to great with boldness , the Father of Spirits and Glory ; having upon you my tryed Golden Fleece : without which ye will be speechless , but with it ye have all freedom to commune , and with your God to talk , and to have place evermore with him to Sing the New Jerusalem Hymns , which flow out most naturally from the Seventh Conqueror , who is brought up hither to hear the great Last Shout . August the 12th . 1676. I did hear from the Angelical World great and mighty Sounds round about me , with one distinct Word , saying , Behold him , who descends upon the White Throne . Who are there ready with their Garments washed clean and white , thus to meet their Jesus . Which Word or Alarm cast me into some Fear and Despondency , being conscious that I was not cloathed with such a perfect White Robe , as might answer to that White Throne ; for to such only was this Call to . Q. Therefore what must now be done for us that we may straitway find our selves here enthroned ? The Reply was this , Oh fear not ; remember how Joshuah's filthy Garments were taken off , and then he could stand before me ; even so it is decreed ; and an express Charge is given to your Guardian Angel , to uncloath and pluck off your Purple Robe of Sin , Ignominy and Scorn . For there is yet reserved one principal White Robe , which yet was never seen ; but the Body upon which it is put , must be all Immaculate , for it will be no Covering to any polluted thing , because it is pure and transparent throughout . Be of good chear , for this also is with me , who want not Love , Power , and Strength to bring this great translation about . As for your Spiritual Adversaries , whom I see so vigilant , they shall never tire out that Spirit of Faith ; which shall be animated still by that Word that riseth fresh and new . Keep but your Faith me , and I will from all Viper Spirits secure you , that no hurt shall be to you , though their Scorpion Tongues would send forth Anguishing Fire to detain you , if possibly it were in their own hellish dark Sphear , which shall fly from you , as you fixed be , to desert all but what can enter with you into this bright Ivory Throne of the Everlastlasting Deity . Whereto I now expresly charge you , to put all things in order hereunto , and be most free for the Unbodying your selves ; that I may see no more a vile Nature upon you , who am come my self to be your Body . For no other will this unmixed Garment fit being spun out from the Golden Fleecee , which is all of the working Power of he Holy Ghost , who interweaveth it in great variety , with bright Oriental Golden Clouds : For to express , that this is ●…he cloathing of Soveraignty , and Righ●…eousness , in which I will avouch you before the High Throne-Majesty , my all fair Spouse , and Bride : Who may sit with me on my White Throne , freed out from all former Slights and Contempts . Until this state of Zion-Beauty shall appear , watch , and keep Company only with Lilly Spirits , feeding upon the Olive-Berries , that grow upon the Mountains of Bether , whereby you may become all lovely and fair , ready and meet for this high Princely decking . Wearing your present Garments so loosely , that so soon as I call , ye may let them fall , though you may think there ●…s something good , which is not to be parted withal , as to that be not concerned , for what is pure , and hath been tryed by Fire , shall still endure , all serving to make up One entire , and perfect Body , which shall be for a more sublimated use and service , then what ye have hither served in , when under the Law of Sin ; but now are ye under another denomination , as Spirits made free , to walk in White Garments , within the Celestial Globe of Light. Where now we enjoy each other in Spirit , but there is yet a superaddition of Joy and Glory , when Body and Spirit shall ascend together , passing through all Vails , Clouds , Rocks and Stones , nothing being able to sever her or it from the most Holy Place ; for which state do you passive stand , till acted to go forth , by the mighty and strong Lyon , who must rise the Prey to take , which hath been reserved for the Lyon-like Heart , which no fear hath , nor repulse will take , but will enter through the Everlasting Zion Gates , to which haste , haste . August the 13th . 1676. This inspeaking was to me . Let muddy Matter no more be cast up in thee , for thou art called among the Golden Flocks . August the 14th . 1676. This Morning my Spirit was all free , and serene , meet to entertain Communion with him , who is cloathed with the Golden Cloud , and Rainbow on his Head , who said thus unto me , Escape the Spider's Web , who is always spinning to invite to come under her covering : Know you not a Composition of Poyson is there ? who cannot hurt you , except she can find you there to hanker , and so keep your pure mounting Spirits , from their own incircling Globe , and Heavenly Sphere ; Where you know , I fail not to keep you Company , when at any time you are found there . For an uninterrupted Conversation is to be entred upon , by that which is all pure , born from the Virgin-Womb , which is distinct from the dark and all defiled part , and cannot incorporate with it . Oh therefore avoid , and quickly stop that muddy Source , the smell of which is so unsavoury to him , who can bear nothing but what proceeds from my implanted Nature , that so we may together as upon one Stalk grow , For to bring forth that choice Kernel , which may be ripe for the Golden Dove to swallow down . For herein lieth the most hidden of all Secrets , which is to come up to the full grown Ear of one and the same pure Lump , and Matter clear . Then Celestial Food ye shall know through this Virtual Consubstantiation ; of which none shall have right to partake , but the Bridegroom , and his Mate . Therefore do not think , that I am slack in coming for to reap : I wait in Long-suffering with you , till I become a pure hardned Grain in you , and so become Heavenly Bread to satisfie the Life , that is born out of the Mystery . Whereof you are of the Number , appointed to grow up a pure Body , for the holy Air to pass through . August the 15th . 1676. This Word came , which was often repeated in me , Arise Jonah's Gourd must fail , though it was appointed for your succour and shelter , for its appointed Season , as a Shadow from the Heat , Wind and Storm . Which was thus made out to me , with respect to the present Gospel-Ministration , as it stood in divers Services , though of the Lord 's own Institution , which carries a great force with it , consisting of pure , and Spiritual Exercises , offering up by Prayers and other constant Oblations , which have been too short , because transient Powers have only opened therefrom , wherein hath been some Refreshing : yet rest not hear , for some better thing is provided for you , whose expectation must still run higher , looking to obtain that fixed Body , that can dwell among the Heavenly Quire , going out and in , by Commission from your Great King , whom only you are to fear and hasten to . Then again this secret Word sprung , What toil you here ? Have you not heard , that there is a Jubile Year , wherein you are called to return to the Land of your Possession , to enjoy what is laid up in store , which was sown in the sixth Year of your Immanuel , who was such a fruitful Grain , as thereby ye may obtain a Sabbath of Rest , eating of the old Store , till the third Year , which will renew all things again to that Increase which never yet hath been . Also , this Scripture was spoken to me , Ye shall not go through the Cities of Israel , till the Son of Man come again , Matth. 10. 23. Which thus opened it self : Ye have had many Removes in your Israel . Dispensations , yet you have not gone through all , there is one strong hold that is to be taken . Which being enter'd into , you will soon see your Son of Man so to appear , as ye shall not know him , from the Son of the Most High God in Humanity , glorious and clear , riding upon the Heavenly Sphear . Also , this Word came unto me , The Golden Pot within shall still be filled with Manna : it is for the Priest alone to feed thereof , within the Holy Place . Where the Golden Bowl of Oyl shall also out flow , to those that can come near it , with their Consecrated Body , which scented is with the pure Unction . August the 16th . 1676. Being very inquisitive with that strong Rock , from whence I expected still new Aid , Counsel , and work of Direction , for going forward in the Process with our Jesus , till we were entred into the Land of Rest , Life , and Liberty , and it being made now all my Care and Concern to keep journeying on , making riddance of all that would hinder our ascending Might . In order to the prosecution thereof , this Word came to me , Knowest thou not , that the most principal City , is yet to be inhabited by you , which can only be entred upon by Conquest : Now what less , then the Spirit of Courage , Might , and Valour , which did rest upon Othniel will serve you in this matter ? For the taking of this strong City by Conquest , a Reward will be given by faithful Caleb , the good Heart , who here represents the Eternal God and Father . Who engageth to give Achsah , who is his only Virgin Daughter , unto Othniel , who is the Man of War , the strong Michael who feareth not but he shall still overcome : to whom is given the utmost Ends of the Earth for his Inheritance , Moab shall be his Wash-Pot , and over Edom the Most High will rule . Oh Lord , it is most true , thy Power and Soveraignty is not to be questioned , I know , thou canst do all things ; but what is this to me ; till this Mighty Man of Valour do arise , to bring me into this strong City , or the City of Strength , wherein will be all our defence ? Thou hast said , Go on to possess what yet remains behind , pointing to this Walled Place , that is fenced round with Bull works ; by which we , who have often made any Attempts against her here , have as often been repelled . How , and by whom can we make this Enterprize , if thou , Oh mighty Othniel , dost not undertake this for us ? A necessity there is , I do see , for thee to assume , and to take in us the strong Battel-Ax of Faith's Magnanimity , that will force the most Mighty to yield . Oh how long must we War , before the Bride shall come for to be our own in the New Jerusalem City ? Ah sweet Jesus ! speak comfortably to us hereto , to whom it hath been said , Ye look for her , who never can in this Life-time be here enjoyed . August the 19th . 1676. This Reply was given to me . Oh why should ye hearken to any thing , that would quench and kill your Faith. For Diffidence hath been the grand Stop and Hinderance : for how can that possibly be obtained , which cannot be believed in ? By which great Absurdities are committed against the whole Trinity , whose Faithfulness and Truth must hereby be nullified , and all those Promises made of no effect , which are of standing Record . But they will not any Credit hereunto give , then which nothing more can take off from this further process , as who else might have reached to all that hath been predicted ; had there been but found in any that All-Golden Grain of Faith so strong , till it had cast out all Fear and Doubting : which makes the true Masculine Spirit , that is for the taking of the most weighty Prize , that is in the Kingdom of Heaven . Who willingly suffereth such noble Violence , and would rejoice to be so entred upon . If it might find any so resolved in this present time , I will assure thee , there it no Prohibition , against the possession of this Royal thing , which I have so often to you propounded . Which stands free to yield to them , who through Faith's Stratagem can enter through the Gates of this Jerusalem . You well know what force will be effectual , which I still incite , and call upon you to improve , summoning in all your Army . The Seven Throne-Spirits will be your aid , but be sure to set Love's Flaming Streamer , and Faith's challenging Banner in the fore-front of all , because they are of greatest Potency : which will bring a dread with them upon the fearful and unbelieving Spirits , because terrible to them is this Army of Banners . Who the first Onset will make , with and by the sound of our Trumpet , which yet hath never been heard to sound . For which wait ye , till it shall be given into your Hands . August the 20th . 1676. This Word visited me with a mighty inward Cry , Let the old Creature dye and pass away . Bury this Dead out of sight , that it may dissolve into the New Earth , which I have prepared . From whence ye may expect , that new Creaturely Body , which is all available , and goeth beyond the first Fruits of Circumcision . For Renovation in the Mind may be brought forth , and yet this New Creature not raised , which is the very Body appertaining to the Ghostly Spirit , which can only mount , and give this New Creature the Wing of Ascension . Here is a new creating Word , which now upon the Sounding is : what excellent new framed Piecemay be expected hence from its Matter and Composition ? What think you now must this New Creature be made of , that it may transcend the Old ? That must dry , moulder , and vanish away , as it is decreed : that so room may be for the new Body to take place . Which is to be coagulated from the Virtual Golden Mould , as the material Matter of this All-Spiritual Creature , which is appointed for Mount Sion's Communion . Oh! the first Adam was created for Paradise : out of the Dust of that Earth , he was made a living understanding Soul , sparkling in the pure Innocency . From which degenerating he hath changed both the inward Principle , and outward Body , into the Nature of Sin and Corruptibility . Which now must be put off , before the most Holy will know you in the way of delightful Conversation ; for which end every Trumpet doth sound , till ye be framed and raised out of Holy Ground , made all of one entire Piece , a Massy Lump , which may out-ballance that , which as a Shrine adulterated is , with other false Metals : as in the first Adam's state you have seen , where the Good and Evil do dwell , that makes all the Strife and Uneasiness . For which , no other way is found , for the putting an End thereunto , but by a total dissolving of the old Creature , wherein this Mixed thing is found . Here arose this Objection in me , Ah my Lord and Master , I grant and acquiesce with thee , concerning this new Bodifying , for the Eternal Spirit to act through , in pure new raised Humanity , but why is thy Word still directed to me , who find hereunto no Sufficiency : for it is the business of a God-creating Power , I do see , as thou dost take this Prerogative unto thy self , saying , Rejoice in that which I do create ? Answ. True , Oh Shunamite , this Glory thy Father only appropriated unto himself , and none else can assume it , or counterfeit it ; For here are no painted Forms that can serve ; for to make Images without Life will not do . Hereby shall the face of the Covering be discerned , that hath deceived all Nations , that have still cryed the Temple-Body , when it is no other but a dead piece of Formality , which is at least no way able to effect beyond the Species of a poor piece of impotent Mortality , which under great disability doth lie . Therefore the Voice in thee doth Cry , Call , and Incite , that thou mayst look within for this Creating Might . Lo , it is not so lost or gone out of Sight , but it will be found upon search and seeking , being at hand to renew and change the Vile , and bring forth another Body and Spirit , that may God's Virgin-Bride inherit , with all her Mountain Arabian spicy Wine , which is refined from the Lees. That is the Spirit , which is purely extracted from the Deity , to move in a Body that is all contacted of Sion's Matter : For the New Creation will be filled with such Inhabitants , as mighty Princes , each one in their own Power moving , with such anointed Shields , as all Earthly Weapons will be too blunt , and too short to annoy such Spirits , or new Creaturely Bodies , that are compacted of this sublime matter . But here this Jesus , whose Spirit searcheth the inward deep of this Soul meeteth with somewhat , which is still questioning and asking , How can this great thing be ? seeing I am not come to live out of sensible Mortality , that is touched with every Essence , which appeareth from that ground , sometime listed up , then again cast down , according to the mutation of the Starry Region . Well , I know , ( saith he ) it is so , but art thou here confined for ever to stay ? Hath Bounds been set , that beyond this thou art not to pass ? Dost thou think my Calls and Invitations are only verbal ? or that I put you upon that , which the Omnipotency of co-working Power cannot make good ? Only believe , laying the stress of all upon my Creating Word , which will move , till the Number Three be witnessed , for the raising of this Temple , which all fill'd shall be with their own silent Company , walking all in holy Order , according to the living , Testimony . Which openeth a new . To which inspiring Word , ever more watch , and it shall be your safe Guide and Guard , till you are come here to abide within this fixed Sphear . August the 22d . 1676. In the Night I was much in Prayer , minding my Lord God of the many particular Prophecies , concering our Jesus coming to quicken and assume his own Spiritual Body in us , being mighty earnest in Soul-wrestling for the accomplishment thereof , against which I saw a great Strife and Wars by Spirits and Powers , from the high fallen Angels above , and the middle Regions and Depths below , all conspiring to keep down the Body , that is sown in that New Tomb , where none but Jesus the Lord lay . After this Conflict in Prayer , I fell asleep , where the dark Magia followed me with Apparitions from their Kingdom , which I endeavoured to adjure . Upon which I awaked , waiting for the sweet Emanations and Teachings from my Immanuel , who a present Word of Comfort ministred to me , saying , Behold the Dews from Hermon-Hill , shall distill upon what you have sown ; ye shall not always lie in the Dust of the Earth . For this Dew is as the Water of Life , that will make the dead Body again to live . As my dead Body , it shall rise Metamorphosed , as the Lily all white and fair , to take in the Golden Sun , and the Crystalline pure Air. Such a Body will be meet , to move from , and to draw in that Everlasting Gospel-Breath , which will tinge whatever it doth touch . Now as to the time , when this Legacy will be due to you , you must look into the last Testament and Will of me your Testator . Who have made an Everlasting Covenant , firmly ordered in all things , where all Precious Promises concerning things to come run in general to those , who successively in time shall come into the Resurrection-Body , for to be born . For none else can make challenge to that great income of the Holy Ghost , which is the principal Gift in my Will. Why have you let this lie as dead , and making no more matter about its search ? And why see ye not whether this Revenue belong not to your New Names , which ye have been baptized into ? I would not that ye should be ignorant of what might come to you , if you live in the Resurrection-Body , till it gets up into its mature Stature , a full grown-Body , which may be of ability , for the discharge of so great a Government and Trust , as in that day will be committed . In the mean time live , and so behave your selves , as those that are known to be , not only Legatees , but real Joint-Heirs ; Looking for , hastening , and minding the Father of new-born bodified Spirits , who is the Ministrator by me left in trust , to make disposal out of Wisdom's Cabinet of this one considerable Jewel . Which will become none to wear , till they come up to be full grown , meet also for that Garment , which hath been made and wrought from Everlasting , which is ever new and fresh , through which ye may see the Comely Proportion of your New Creaturely Being . For it is all transparent and shining , answering to the Place and Company , with whom you are to walk . Though ye yet bear in Visibility your despised image , till your invisible Body be grown up big enough , to fill out this Bridal Robe , by which you shall be discerned to be in the Lord's Body . Which will roll away the Reproach that came in by the poor fading Fig-Leaf Cloathing . Now observe and see to what an estate you may grow up unto , if ye keep up in the Faith : if ye unwaveringly believe , ye will see it . August the 23d . 1676. In the Night season I heard a Voice crying , Holy ! Holy ! who can enter where the Terrible Majesty of Holiness doth dwell ? Then was presented to me somewhat , all over covered as with Swans Wings , no other proportion seen , and it was said , This all white Nazarite may enter in : here is no Partition-Wall , or Skreen that will intervene . After this pass'd away , it was opened to me , This was no other then the White Dove Body of the Holy Ghost , that could wing up into the Jerusalem Court , where the Antient of Days did sit , to receive and welcome the Spirit of the Bride , thus embodied and all attired with Plumes of White , signifying the necessity of passing through the Swan-like Washings . Which do make us thus pure and white , for the bringing into this Virgin-state , where nothing is heard to cry , but Holiness to the Most High. For said the Word , No other can enter here , therefore see what you must attain to be , Swan-like , keeping upon the River pure , which doth proceed from the Throne . Where do you abide , till you come to the tenth Number washing-Tide , that may present you the all fair and lovely Bride to enter in , and looking find , where their needs no more Sea for washing , but firm Golden Ground there to walk with your Dove-Mate . Who doth wait to see you come up as Sheep from the Washing , each one bearing Twins in the fruitful Nature of the Holy Ghost , from within that overspreading Wing to put forth , and to take its Flight to this City of Light , wherein Holiness is writ without and within . August the 27th . 1676. Being upon my Watch-Tower , to heat and learn what further Remove we must go forward to , and Eagerly pressing to get out from under the Reign of the Ten Horned Beast , who doth daily at us push , as being exalted to that Pinacle of Power , which doth command all these lower Worlds , imprinting its mark on the whole Universe , who are under his Planet born , and in his Kingdom found ; Out from which our Lord with many Trumpets sounds hath called us ; this Word anew was uttered ; Ah , come and see the Thousand Years Reign of the Lamb are upon the Entring , by those who are worthy to find a part in the first Resurrection . This only will free from the decree of unavoidable Death , which is the Wages of the Sin-deformed Beast , who is to return again to the Lake , at the time when Jesus begins his Reign . Lo , the old Dragon , who in the Beastly Nature hath governed , will be laid hold upon , by the strong Angel , who hath prevailed to chain him up , and also to obliterate both his Image and Name that have lived and reigned in this visible World , in such mighty Fame . But strong and omnipotent is he , who saith , Behold , I come to sound that Trumpet , which shall bring forth a new World , for an end of the Old is come before me , in them , who will be found the first model of this new Creation , which will consist all of new raised Spirits with their full grown Bodies , bearing the Lamb's Mark and Name as Sheep of another Pasture and Fold , feeding in such a rich Soil , as maketh fat and flourishing , meet to stand in the view of the great King , whom you must come up to , in your new risen Immaculate Spirit and Body , that we may see you are the right Heirs , now grown up for the Kingdom , to whom the Key of the Government doth belong . Being passed through this Kingdom , standing out against all his imposed Traditions , Mark , and Name , whereby you were to be proved , whether or no ye would bow to his unrighteous and pernitious Power and Scepter . Against which still maintain your Ground , and hold out , for your ten daies Tribulation are not all fully expired ; in which time , the Dragon will have great rage , knowing his date is almost worn out , as to those that have gone through the beheading for the Resurrection-Life sake . For which death's hour of Temptation holding out , a weighty Crown will be sent down , and put on by him in the sight of all your Enemies , who will maintain his right upon and over the Earth with these his tried Stones , to unite his power to as with them to reign , till you shall see all , and every thing put under which now is above you , for when my Name is known to spring within the Resurrection Body , and to open in Majesty ; doubt not , but thereto every Knee shall bow and will bring their Gifts , and entreat your aspect and favour . The God , and Father of Lights having anointed you above your Fellows , and reinstated you with me to a Throne of dignity , where all in the lower Sphear shall be judged by you , having received Kingly Power , not for hours or dayes , but for to endure throughout all Generations . Now consider as wise Princely Virgins , what for a while , ye may yet encounter with during the Dragon's reign . Do not fear him , nor his Scorpion Stings , which now will hardly come into you , his place being demolished and his Towers falling , and the new Body rising , wherein nothing of his Kingdom can be more found : which he seeing , it will make his Kingdom to tremble , that power is now assuming that will bind the crooked Leviathan , who still sends out his poisonous Floods , to destroy this Birth of Life which shall reign over all , by him who hath gotten the Victory over the Fall , and came up with great boldness , shewing your bloody marks through the fight of Faith , whereby ye may make claim to the Bride and the Ivory Throne , there with her to lodge , live , and reign in everlasting fame : Amen , crieth your Bridegroom from Heaven . August the 28th . 1676. The Guardian Eunuch . This word passed through me , who shall among all the royal Seed of the captivity be found worthy to stand before the great and mighty King ? Even those in whom is found no blemish , but beautiful and well favoured , and of a wise and understanding Spirit . Seek me out such , saith the most holy , to abide in my Courts . Whom upon search having found , a Decree is given forth , that they be committed to the custody of Melzar , the high Guardian Prince of the Eunuchs , who shall take the charge and care of these , whom I would have the most Eminent in and throughout my whole Realm . In order to which a daily portion of the King's Meat , and of the same Wine , whereof he drunk , is assigned for them to be nourished by . Well knowing , what a fair and comly Body , such high Heavenly extracted Food will bring forth , to make strong and mighty , meet for the King's business . Here is a time also prefixed to be kept up to this Diet alone , and to abstain , and not taste of the low , gross , Elementary perishing Food , which makes lean , ill-favoured , and blemished , who must not come into the Sanctuary of the most High. Against such there is a Law , to exclude them all , from coming near to the pure Majesty . Therefore this Provision is made , that ye may without exception be trained up under the Prince of Life , who himself was a pure Nazarite and Eunuch for the Kingdom of Heaven's sake . Who will be to you herein a lively Pattern , giving day by day full Meals , and Draughts , out of the same divining Cup , whereof your Lord himself doth drink . That so ye may be Spirited with an all-peircing sight , to know what is done and acted within the Kingdom of Light. Interpreting and revealing such Wonderful things to them , which yet remain dark to those , who do abide in the dark Cell of this lower World ; doing such mighty deeds , as may make them for to cry out , Surely the Gods are come down to dwell in Flesh. This and much more , will be your glory , if you can for a while be shut up in the Eunuch Reservatory where you may be taught the language , that is only spoken amongst the Church of the first born in the heavenly City . For you must have a time for the learning hereof , and you must entirely mind this Science . For it is the great King , that will give ability to stand before the eternal King , when you can understand and take in through the pure and divine sence , all the deep and weighty things . Which in and through the high Tongue are in the Seraphick Language only sounded forth . Therefore henceforth see it all needful to abide here , under the care and tuition of your worthy Prince and Governour , the true and faithful Melzar , who at the end of the three Years , may present you all fair , able , and wise . That when the King comes to prove you with hard Questions , ye may not be to seek , no more than the beloved Daniel was , who was found in all Matters excelling all the Magician●… who stood before him . Out of thi●… Similitude , there is marrow of Life to b●… had . August the 29th . 1676. Being met together this Day , as the Doctor was praying , there was a suddain glance opened of a Person , presenting himself in a way of visit to us , looking as one that had some particular care and concern , which revived that Scripture , I am come into my Garden to see what Fruits appear , and how my Spikenard outflows ; as also the Word spake thus , This is the beloved Prince of the Eunuchs . After this I felt a full gale of Spirit , which breathed forth it self in Prayer , all which give a Testimony of our Acceptation ; and could the Eye of the Spirit stand open , we should see our Jesus often circumferring about us . August the 30th . 1676. About Four of the Clock in the Afternoon , my Daughter R. came to me , with a Message , that there was a Letter came from my Sister Re. to Cousin Rob. Wa. that now there was an opportunity opened for my Redemption out of all Straits and Cares , being privately ordered by my Brother to send for me down to her House , and so to come to him , and to abide during his Life , where all things should be provided , and need not to have any other dependance . All which hearing , being pressed upon me with many Arguments , to dispatch and close with this present Offer , which is I did not , then I must expect that all other Relief would be with-held from me . No Friend would either pity o●… aid me . My Daughter laying much to my Charge , for slighting such Providences . Upon the consideration here of , it was said within me , Thou art i●… a great strait , yet nevertheless stand by thy Vow and solemn Engagement , where by thou hast given away thy Right , a to the disposal of thy self . Now tho●… art the Lord's , who hath given to the●… a binding Earnest , for to go on forward jointly with thy appointed Mate to tha●… Work , which this present offer is muc●… too low for to retard . Then rolled upon me many great an●… heavy Weights , which would hav●… pressed down my Faith , seeing ma●… Archers drawing up against me , with out-stretched Bows , but were prevented . For I was immediately taken into Shelter up to the Rock of Strength . I found my self as in a moment mounted , where then I could charge again upon the subtle Adversary from that Ammunition-Tower , which still furnished me with Faiths impregnable Power , which soon quelled and allayed the Fury of the raging Oppressor . For I found the Captain of the Lord's Host drew near to defend every Shot , off from me , lifting up his mighty Standard , and speaking comfortably , saying . Hold fast , let all go : but what I have in charge committed to thee , be sure to keep , and thou needst not fear any of those Sufferings thou art threatned with . Take no thought , for while thou art upon my Business , I will supply all things needful , for I have given order for thy Sustainment . Go forward , ply your Heavenly Calling with him , who to my Heart answers in this very thing also . Ye must both look to fill up what is yet behind of the ten days Suffering , for the Dragon hath great Rage , he well sees how near his Date is out , if you be able to stand out this Hour of Temptation , which must allow , thereby to prove your Fidelity , that so ye may come off Conquerors , that your Jesus may begin his Reign , and put that Power into your Hand , that ye shall at pleasure bind and chain up this great Leviathan , that so he may no more go forth to hurt , destroy , or make Wars against the peaceable Government , which shall rest upon each one , when the great last Trumpet soundeth , to call up to worship in the Mountain of Jerusalem . Then ye shall see me Eye to Eye ; which will recompence this Long-suffering , and Faith-Warrings against the Dragon and Beast , who go into everlasting Perdition , malitiously working to allure and plunge those upon whom he can fasten his Temptations ; but arise , shake off all , and in his dominion no longer stay : Return , return , oh Shulamite , unto thy fair Jerusalem-Mansion , there the most Holy will meet thee , and secure thee from all beleaguerings , hiding thee within the Pavilion of his Power . To this , oh my Soul , do thou enter , and for ever rely , for here is hiding from the Serpent's Eye . August the 31st . 1676. Upon these sweet Words of Counsel and Emanations , I sprung out in Prayer , renewing my Vows , formerly made , pouring forth the Oyl of Joy and Gladness upon Jacob's Pillar , which is the standing Witness betwixt me and Jehovah Nissah . Henceforth resolving to adventure only with Jacob's Staff in my Hand , finding fresh Power animating my Faith , so that I neither feared Famine , Nakedness , or any Distress that could happen . Being resolved to abide , where my Lot was cast , and to go thro' with my Associate , with whom the Spirit of Caleb was to proceed , and to go forward unanimously with me , till we might reach to the high Calling and Apostolical Power , which I felt mightily impulsing to hazard the loss of all , reckoning nothing of Validity , or worth making Interest for , but that which spoken of hath been , yet reserved for us in the Everlasting Treasury . Whereto upon all accounts , I will apply my self , for thereout will be given to that Eye , which waiteth steadily . Which was assured and confirmed to me , from that Example of Moses , his Hands being held up . The Lord said to me , if ye will be prevailing Conquerors over your deadly undermining Soul-destroying Foes , your Hands of Faith must at no time fall down , but when you find them heavy , call in Aaron and Hur , the Spirit of Prophecy and Prayer , which props up and maintains the Affiance still to rest upon the Stone of Strength and Almightiness , by which great Conquest and Success will come to be witnessed . Thus happy shall ye be , in holding out firmly , because the Shield of your help shall tread down all strength for you . September the 1st . 1676. THe Doctor this Morning , Praying with me , the Word said while he was in Prayer , Here is a Ship in full Sail , directing to that Prophetical Blessing , which was pronounced upon Zebulun whose dwe●…ing should be at the Haven , where all rich freighted Ships should unload themselves . September the 3d. 1676. This Morning considering of some Passages , which were read to me , of a Fore-runner , who had wonderful things by Vision revealed unto him , with which I was much affected , they being so weighty , much answering to what I did believe might be brought to pass , according to the Spirit of Prophecy , who did see into the same Mystery of Christ coming : While I was Praying in my self for to see this wonderful Time a Pair of Ballances was put forth by a Hand , as out of a Cloud , where appeared a great Roll writ upon within , and a Golden Ball or Globe . These in each Scale were weighed . The Golden Globe immediately carried the Scale down , and thus it was said , Vision is not so weighty as Fruition . These Writings are as the Bonds of Obligation , but the subsisting thing is from this solid Body , which turns Vision into Fruition : which set thy Heart chiefly upon . September the 4th . 1676. After this passed , I considered how to be changed into this Globe of unmixed solid matter , groaning after the contaction of his Heavenly material thing , which in Vision I had seen . Then heard I Wisdom's Word to cry within me , saying , Thy Mind must be cast into a new Mold of Imagination , that so thy thoughts may come to answer mine . That Scripture being brought to me , Let the unrighteous Man forsake his thoughts , and turn to his God. At this Word , I said , Oh my Lord , who can nullify and put a stop to his own thoughts , which is a connexion to his Life . For every sight of the Eye , and hearing of the Ear , doth stir up and awaken these Essences ; therefore there is no possibility of stopping the current of them , but they will run their Course , as the Sun , Moon , and Stars in their Order will Under whose Constellations while we are living , such common thoughts wil●… arise , which though not wholly evil , ye●… because they are not holy and perfectly good , they cannot be according to what proceeds from the Heart of God , who would that our Thoughts and Ways should be like unto his . This case I presented before my God , and my Lord Jesus to be answered . September the 5th . 1676. Who the next day thus resolved me , saying , As thou hast desired that great sublime change , which is the Transmutation into the pure solid Body ; so know thou , that for the obtaining of this , there must of necessity be a superimaginariness , from which fanned are all chaffy Cogitations . For such is the Man , as the Conceptions of his Mind are . Now this is only on thy part to do , whereby the circulation of profuse Imaginations may be stopped , when wisely and foreseeingly , thou dost prevent all occasions , which administer such hard matter , for such a muddy Spring to generate it self into such Multiplicities , as generally fill the whole House of the Mind . I Jesus do therefore come to be thy anointed Eye , that so thou mayst discern the thoughts of thy Heart , what to imbrace , and what to forsake . For know , that a thought is a more considerable thing , then hitherto ye have understood , for their Nature are most subtle , swift Spirits , who numerate as the Sand upon the Sea-shore , so as they make a World invisible in every Creature . From whence first come all Wars , Insurrections , and Mutations , these being first inkindled from the Fire-flash , which openeth from its own center , which divideth it self part into the Evil , and part into the Good. For so it is now , that two Sources are opened in every Creature , his Will standing free , being redeemed out of the necessity as adhering to the Earthly , the treasury of the Heavenly , being free to resort to . But that part from whence the pure River doth bubble up , and spring , multipying divine Conception , is a very deep Well , into which the Will-Spirit doth launch , s●…nking down into the Depths , before it can fetch up those precious Thoughts , which work from the Source of all pure Deity . They will through an habitual Course so unite , as to rise up , like an Army of great Might , able to put the other to flight . Here is the great Conquest , to subdue every Thought , and first to bring down these high Towers of the imaginary part . Demolish but these , and you will do your work to purpose . Now that ye may be wise to know , how to stop this muddy Source , observe these following Rules . Rules , for the Government of the Imagination . First , Wind out of all occasions , which from this World may minister and present fruitless and unnecessary Objects , and Things which will kindle Essences , according to their empty and profuse Likeness . Secondly , Keep thy self much within thy Holy Temple , and Holy Place of Silence , where the Trinity with their whole train , delight for to descend : with whom being much conversant , the sight of the Eye , and the hearing of the Ear , within this Heavenly Sphear , will both beget , nourish and maintain pure Cogitations . Thirdly , Thou wilt see , feel , and know a fruitful Womb always bringing forth that which may grow up to the Ghostly Fountain-Body . To which giving heed , thou mayst at the Mouth thereof set , and draw up Water of Life , I say of Life abundantly . Fourthly , Oh then love to live within thine own Fountain , which is blessed ; desire not to taste of any other , which may be Salt , or Sweet , or of a Mixed property . Fifthly , Wait upon the Effusion of this rising Sanctuary-River , which will run till it become broad all over . Which is the right and true covering of the Spirit . Under this no evil surmisings can dwell , all of that Nature hereout will be expelled , at the opening Source of the holy Ghost . Sixthly , This is the true and everlasting Sign , that shall no more be worn out , nor be cut off ; but it shall be a sure Nail fastened within , for the more signa●… and lasting Impression : That thou mays●… see all shadowy Ministrations of little use and service to the Substantial thing . Which will grow from the pure rarified Mind , that hath got victory from superfluous Thoughts , from which do thou divide , and then another Spirit within thee will reside . Seventhly , Having considered thus the Immutability and Unchangableness of this substantial Thing , growing from the pure Mind , and of all the Thoughts therefrom arising ; and also considering the great Mutability and Instability of whatever groweth , and proceedeth from the Imagination ; it remaineth that thou wholly divide and seperate thy self from every vain , superfluous , mutable , and Imaginary Thought , looking up only to receive such Idea's into thee , as are Solid , Necessary , Immutable and Spiritual . According to which thou art to try , examine , and prove whatever would enter into thy Heart , and accordingly to Acquit or Reject them , if thou wouldst remember to keep a true and perfect Sabbath unto thy Lord , rising in his Spirit from all that is Earthly , Elementary and Imaginary . September the 6th . 1676. My Friend being at Prayer , my Spirit ardently joyning therewith ; This Word in the Heavenly Orb was spoke : What shall be done for these diligent Seekers , and Heaven-violaters , who for the Kingdom thus persue ? Upon which Word pausing , and finding that within my self to Echo hereunto ; I waited to hear what Answer would follow hereupon : I then in my Spirit saw there was a demurr , or consultation thereupon , but had not at that time any positive Answer from the Lord. September the 7th . 1676. In the Night I awaked upon some Voice , that was uttered , but could not remember , what it spake . And then I saw a Book that was opened , of an unknown Print , that I could not read it , which also passed out of sight . Then was this Word sounded forth . Here are the Children of the Bride-Chamber , who to me do cry for stronger Meat ; they have weaned themselves from the nutriment of the Breast , telling me they can digest Spiritual Flesh. Then was let down a Charger to me , with a Lamb that had been slain , and the Word said , Take hereof , and eat , this is Paschal Meat . Then said I , Lord , not so , this is raw and undressed , who can feed hereof ? Then this was drawn up , and behold one , as in the Figure and Stature of a Man , but not in a fleshly Image , only the fashion of a Man all bright , as the Body of Heaven for clearness : out of his Mouth went a white Mist or Breath , having seven Pipes or conveying Powers , one of each side , and another at the Navel , where somewhat was , as the Form of a Belly , but all after a very lustrous manner . Out of his Mouth went forth pure Breath and Air , then out of the Pipes , that were fixed on the Breasts , sprouted Milk. Then from the Heart went forth Streams of Blood , and upon one side grew out a Branch bearing Olive-Berries , then a Stalk , which did bear some kind of large solid Grain . Then on the other side from the Navel-Pipe did spring clear Crystal-Water . After this manner did this Spiritual Body appear , and said to me , Draw near , for this is the great Day of the Feast , where the Spiritual Body doth convey it self in variety . Here is high spirited Blood and Flesh for the strong in Spirit to digest . Whoever can on this my Body feed , Of no perishing thing he will have need . September the 8th . 1676. The Interpretation of the former Vision . The Representation of this former Conveying Body of my Lord Jesus , did not only affect my in-seeing Eye , but by it I found my Life-Spirit fed , succoured , and strengthned . The very sucking down these Spiritual Sweets , ( as compounded all at one draught ) had their operative Power for some hours after . And again this Morning they did plentifully give out themselves , after the manner of a Conduit , that hath many Pipes at once springing ; yet all in their Order , and as soon as one stops , another opens . Oh who can of these deep Manifestations judge , but such as are overtaken with these Golden Floods , that from the glorified Body do thus open , for the nourishing up of every part , till we answer hereunto in a perfect lustrious Body , like to like . Which my Spirit prayed vigorously for , seeking also to have a clear understanding of this Vision , waiting in great and pure awe , for my Immanuel to give me his Mind herein . Who said to me , By this is shewn thee what the Counsel of the Trinity hath determined to do for you , that have out-grown the Child's Food . Here are new and fresh sprouting Powers , which will make my imbreathed Spirit grow into a Body . As a Nazarite it is to be , who must wait continually hereupon , and must be under a restraint , so as only to take in what these Pipes shall give forth , that so the pure Crystalline thing may live in you , which will Leaven you throughout . Whereby the Most High and wonderful Consubstantiation will be effected to the glory of the New Creation . Then I further queried about the Book , and the Lamb which was first presented to feed upon . It was said as to the Book , though opened , none could it read , because we were not come to such a growth of understanding , as being such as are newly weaned from the Breast . Then it was opened to me concerning the Lamb , that it was the Dying Dispensation , which did go before the rising Living Body , which quickens and brings to Life again , as it is written , I am the Lamb slain , that is risen , and do live to feed my Flock for evermore , from that Body , wherein is the chiefest store . Then it was revealed to me , that the Book which I saw opened was , and still should have been sealed up , had not the Lamb in me over Death prevailed , but now the Seals are undone , and it is given to the Redeemed for to look into it , though not learned yet high enough , to comprehend those great and wonderful things , which are reserved for the full grown Spirit : Who understands all of the high Tongue and Seraphick Canaan Language , in which we shall be taught , as we are strong , and have aptness of Ability to take in , from this sevenfold Fountain-spring , of which evermore , Lord Jesus , give thou us in to take . September the 10th . 1676. This Morning I was in a most deep inward converse with my glorified Jesus , putting such weighty Questions to him , as I found rise in me , one was this , saying , Ah Lord ! by what shall I know , that it is now thy very self , that talks daily with me , and that hath unsealed thy Fountain-Body to me ; for there is somewhat of a greater proof , must yet go forth to make thee ownable and Praise-worthy , where Contempt hath been poured out . Now then , what wilt thou for such yet further do ; and that thy Name may carry all through in Power and Authority , according to the Example of thee our dignified Lord. Who will not in thy Redeemed scarce be known , till they see the self-same Chariot come down , in which thou thy self dost ride with thy Scepter and Crown , throughout the created Heavens and Earth , and therein to be glorified . Oh for this I am pressing , because nothing less then this thy great Appearance in us , will overturn the Nations within and without . Therefore shew us , Oh Lord , and answer , what may make the way more clear and shining to us ? After these Ejaculations emptied into the Bosom of my Immanuel , I saw a pure stream of Golden Colour , wave up and down , which pierced through me , feeling a new kindled Heat from it . The Eye of my Spirit saw it as thin as the Mist , only as the colour of the Sun-Beams . Then said the Word in me , What dost thou now see but the Spirit and Breath , which giveth Life to the conveying Body , which thou didst see . Who also shall be the harbinger from me to thee , as the living Sign and Witness : no greater ye will need . It is that deep searching Spirit , who will go and come with speed , and will take and bring from my Fountain Blessing , and give forth , as ye shall be able to suck and draw from it , as from a pure attractive Will. Then shall you know it to be your Comforter and Friend , who will for you search out all hidden things , which are freely given by Decree . This is the Spirit that is appointed to be your Overseer , an holy Watcher , and to find out , if any thing be defective , within the Temple of the most holy Body . Where he must agitate for the Father , and me , all those high Affairs , which may answer to the bringing in , and establishing that desired Kingdom , from which the Scepter of Love , Power , and Righteousness , will never depart . Because this fiery Mist shall still purifie the Heart , and be to it a safe and defensive Guard , from the Poysonable Waspish Spirits , who move from the Serpent , to disquiet this your peaceable dwelling within this circling Breath , which from the Deity doth proceed . And it is a Gift worthy of all Acceptation in deed , as ye may find , if you be not to it unkind by oppressing and laying Burthens on it , which it cannot bear . For it will take no burthen , or concern upon it , but what may augment the Heavenly growth and flourishing state . Where it may dilate the Powers of a Supersensual Faith , and Love-mounting-Life , and ever of it speak . Know you then , for what use I do send down this ready swift Messenger , not to minister about any thing , which is of a worldly Sanctuary , or that which worketh after the Traditions of Men , in all deceiveableness of Sin , whether considered in the more gross or refined part . This pure Breath will fly from all Putrefaction , and will be detained no longer with you , then ye minister what is pleasing to it . For as it receives from me to give to you , so it expects to bring some pure offering from you , that I may have an express of your growth and fruitfulness , that so I may not repent the Watering you with this Golden Mist , which may Produce a new Face of Covering upon the Earth , which will be all invitable to your God and King to walk and delight himself therein , finding nothing that may therein offend the Trinity . The Spirit seeketh all , in which he may present you a meet Habitation , for the God of Love and Peace to dwell richly in his own Temple . Then fear not , but you will excell all Counterfeit Christs ; for this Spirit of Truth will search out all deep , high and mystical things , that are of service and use to the Reign of your King Jesus . Who is to be exalted over the Earth , first in those who close with his Will and Commands : Then in the second place , this inspiring all-breathing Life highly regard it , for it is that noble thing , that will not give over searching , till it hath found that rich Stone , which is the Introduction to the Kingdom . September the 14th . 1676. The Holy Incense . Being in Prayer , I saw somewhat like a Cloud or Vapour of Smoke rising , turning into a Flame , and so ascending upward . Then said I , Lord what meaneth this ? Then was replyed , This is the Incense which doth scent and perfume thy Supplications . All Intercessions are weak , and no ways prevalent , but as the Spirit entreth the secret Holy Place , and doth bring down from that Altar , which is fixed between the Cherubs , and from thence to let fall a perfuming Coal among the spicy Odours . Which are all compounded by the Artificer , within the inward Sanctuary , who hath the Charge of all the Holy Things . Therefore it is such a principal Ointment , as none is to be made like to it , being so rare , pure , and sacred , that it is not to be poured upon Man's Flesh , but it will devour and consume them , if they shall but go about to counterfeit the same . As it was by those , which offered strange Incense before the Lord. Therefore none hath Right hereunto , but the most harmless , holy , and separated , who have not defiled themselves with the Dead , and creeping things of the Worldly outward Court. But know and consider whereunto ye are come , upon whom this Spicy Union hath fallen ; into whose Hand the Golden Vial is given to offer with your Prayers this cloudy pure Incense , which is of a most high deified Nature . The all-searching Spirit hath found out this sweet perfumed Matter for you , that so ye might have success in your Altar-Oblations . Oh then now with Joy enter the Tabernacle , that is anointed with this perfumed Oil , for ye may expect this Golden Incense upon the flaming Altar will have all prevalence . Because it is derived from the Everlasting Mountain of Myrrh and Frankincense , which is the most precious Fuel for your Offering ; which must ascend beyond the Sphear of Seraphims , to reach the Heart of your great High Priest. Who is set over all the lower Priesthood to view and see , who in the holy Order of Consecration do keep , bringing their Censers to be filled with Fire , from those perfuming Coals , which can be found no where but in this Altar , which are exalted within the Heavens . The Spirit taking and scattering these Coals , that so the Earth in you may be all a flaming Light , burning from this Incense Matter , which perfumes the Breath of all your Prayers , so that your God may smell that which may bring down Blessings according to your Will. Being so compounded in every part , with the Spikenard and Altar-Fire ; as to be one continual ascending Power and perfuming Pillar of sacred Fire . With which my dear Lord , do thou mightily shine upon those who appointed are hereunto , and them more highly inspire . September the 18th . 1676. Having for some few Days met with some exercise of Illness upon my outward man , whereby I was made sensible how great a disadvantage that was to the Spirit of the Mind to do its Office and Work in , as to its House and Habitation , where it displays it self ; making the very outward Animal Spirit of the Body intelligible of Divine Things : which when depressed by Sickness , is much otherwise , for that then the receptable Comprehensive part is much shut up . The feeling of which made me bewail the defectiveness of this outward Body , because it was disproportionable to that high graduated thing , which acted within it . Upon which I sought the Lord with great earnestness , to give such soundness to the Terrestrial Man , as it might answer to the Spiritual Operator , who was the moving Wheel . After some little space of time , I heard this Word run mightily through me , I am thy Saving Health , which shall arise , and get the Victory over thy present Infirmities . To which Word I gave credit , and did see all the dark Magick Influence fl●… as a dark Vapour from me . A hail Body is of a necessary connexion to a sound Spirit , for the Lord's Service , whereby the Heavenly Calling may be perfected . Against which , the working Powers of that grand Enemy are always at work , by one wile or other still to prevent me : running to and fro , as a most busie . Agent : but to my God I did fly , who said , he would spread over me the healing Covering of his Soveraignty for my security . Then I prayed for the Guardian Power to surround them , who with me were obnoxious to the stroke of the Dragon's Enmity , letting his Arrows fly every way upon the Heaven-Setters . But it was said , Fear not , for on them also is set an impregnable Guard. Thus I was comforted over all Fears , Distresses , and Tribulations , being assured no Weapon should prosper against the Work , which we were charged with . For if on our parts we did not flag , the Right Hand of Strength and Power did engage to be with us , and for us ; even so Amen , let it be , O Lord , evermore . September the 20th . 1676. The Expostulation of the Spouse . I was in a Spirit of Mourning , for the Personal Absence of my Lord , whose Representations and Touches had awakened and drawn all the Virtual Powers of my Spirit after him , insomuch as I took freedom to tell him , whom my Soul thus loved , that sith , he had after such a high and total manner engaged my Heart unto him , above all others , that now it was but right and equal , he should marry me , and so in every respect answerably provide , and settle me , according to the greatness of that Marriage state ; Preferring also to him this Argument , that it was his own free offer to Love first , or I should never have presumed to have claimed such favourable Aspects , or such kind of Spiritual freedom with one , so much raised above me . But verily now since my Lord made the first Proposal , and thereby hath gained my Interiour Will , with all its attending Affections , it is now but reasonable that I should be answered in my Foundational Hopes and Expectations . Which are not grounded upon old recorded general Promises , but upon new and particular Words , dropping fresh from the Mouth of my Jesus , or else those deep Impressions had never took hold of me so , as to make me set light by all Creatures , and Things . Believing I had made such a choice , as was sufficient to answer to every requiring , and to set me free from the Servile Bondage , to these sort of Creatures , that knew nothing of the Mystery of Faith. I did set home these and many more Arguments upon my Lord with all ardency , and I said that I did now look for Performance , and entreated further , that he would consider , that the Honour of his Fidelity was herein concerned . For I had declared to the World , that I was his , and he was mine by Covenant and Contract , and therefore with what shame should I come off , who had rejected all Loves and Lovers , for to tye my Spirit in this Espousal Knot , to this great Heir and Prince of Glory , unto which Royalty , I did believe er'e long , I should be invested ; If my Jesus would be true unto me , according to the various Promises left as an Earnest with me . Who being so right and just a Person , as I had no shadow of ground on his part to suspect , neither would I knowingly act any thing defectively on my part , or delay the mutual Nuptial Day , which would make much for the Praise of such a restored Glory . Therefore I was much importunate with my Jesus , that he would do now , and act according to the earnest Expectation of the New Creature , and the Honour of his exalted Name ; that it might be no longer derided or defamed by those , who would rejoyce to see wholly self-denying Spirits frustrated of their Bridal-Joy , and Coronation-Day . And that he would be pleased so to act , as now to let them stand upon the visible Stage of Dignity , as they have been of Reproach and Defamation , despightfully used for their Bridegroom's sake : As also to bring off all their disgraceful Calumnies , who hath now the disposal of all Princely Majesty , to put upon his present disguised Bride . September the 21st . 1676. I having after this manner unburthened my loaded Mind , by way of Expostulation , hearkening what answer herefrom would proceed to a suspended Lover ; I heard this Answer . Here now follows the Bridegroom's Answer by his Spirit . Oh thou desponding Lover , I perceive thou art still upon the doubtful and questioning part , suspecting my Truth and Loyalty , lest I should despise and slight thee in thy mean estate . First thou hast charged me to draw and steal away thy Heart , not only from thy self , but from all others ; so as thou sayest , thou art as a lifeless , useless , actless Creature , having emptied all into me , so as now nothing will suffice , but the Conjugal Knot to be knit , or else thou thinkest thy self never sure of me . Thus I have born thy Love-passionate Charges and thy unkind Surmises , because I had deferred , upon deep grounds best known to my self , the publication of my determinate Marriage with thee . But O Soul , may it not suffice thee , that I do maintain all intimate Friendship with thee ; and though I cannot as yet , make a visible Personal Appearance for duration , and for demonstration to the World. Yet in and by that faithful Witness and true Unction , I am still present with thee , I am no Stranger to thy Affairs ; my Spirit gives an Account of all things unto me . I have left all of thy Concerns to be brought before me , and administred unto , as occasion requires , by this Life-Breath which I have so secretly infused . Where-ever I bestow this Gift , it gives a sufficiency from it self to do and act all , that is above and beyond a Creaturely Power . For it is of an Eternal Almightiness , proceeding from the Father of Spirits , who generateth what is like himself essentially into me , the First Born of this Second Creation ; That henceforth the Power of Donation might rest with the Principal Head to pass and convey my self in Spirlt . And I see the way of Holiness made for this pure inspiring thing to walk in , which must find an Habitation suitable to its own Purity , that so all may be at an agreement . Then in mutual Loves and Joys my Spirit conversant is , and will take in the Sence of all the Grievances , and report them unto me . Who now have all , that is the Father's infinite Stock of Life , to enrich with Wisdom , Honour and Dignity at my pleasure . I long and wait to have it drawn out from me , therefore now make use of this all-searching Spirit , whom thou mayst make a Friend of , that may advance thee to a high estate , even in this present time wherein thou art spinning out , as others , Times Mortality , which hitherto hath brought forth very little of this Life's Treasury . No eminent thing hath yet been wrought , for to illustrate , and make me shine through the Cloudy Body ; where through I would manifest again the Name Jesus . Come , O thou Complainent , rise out of thy fainting disponding Bed , and stir up this Gift , which is with you , work , and keep Pace with it . All must be broght to pass by the diligent Hand of this Spirit , uniting with thy Spirit , and thy Spirit with this Spirit , who will work all in all in thee . September the 23d . 1676. Being in deep Meditations , I was saying in my self , Oh that I were beloved of my Jesus with that Love , with which he loved John : To whom he did appear so , as it is written , by which his Spirit was drawn to hear and see those wonderful things , that are to us reported of Ah Lord , why wilt thou not give me to lie as near thy Heart as he , and as close at thy Feet as the beloved Mary , that I may drink in every Word , which falleth down from thy precious Lips ; out from which are the very Issues of Life . While I was thus pleading and invocating , there was presented a Triangle-Heart , clear as Crystal , that you might see through them ; linked thus . 1. The Heart of Love. 2. The Heart of Joy. 3. The Heart of Peace . 4. The Heart of the Bride . 5. 5. 5. The Golden Chain with Seven Links . 6. 6. 6. The Communications of the Hearts 1. 2. 3. to the Heart 4. Then heard I this Word , Here is place for a Pure Heart , within this Triangle Heart of the Deity for to joyn . Then I saw another Heart within the Circle , to spring with many more , which were still generated herefrom , all White and Crystalline , but they were without the Chain , this only one was within . Then I enquired , what Heart this was , which was so nearly admitted ? It was Answered , It is that Heart , which through mighty ardent strong force of Love , hath broken through , and got into this Secret Enclosure . Where it hath great opportunity and advantage to search and know what from this threefold Heart doth flow . Which have their several diffusions , according to their Titles : The first was under the denomination of Love : The Second was Joy : The Third Peace . All which agreed to empty themselves forth upon this other Heart , which had pressed in for Shelter . And what-ever Heart can abide within this Circle , may attract strong infusing Powers , that are all pure and vital , to act in the Triangle-Might . From this Idea , I had great and full Confirmation , that the Heart of the Trinity was most free , and ready to embrace and receive them , who of one Spirit and Heart were together fixed , to break through the Golden Chain , so as none might be nearer to the Heart of the Trinity , then such who have rent and divided from all Creaturely Hearts , that so they might know what from this Triangle-Heart of Love , Joy , and Peace , doth ever flow . September the 24th . 1676. This Morning I was much upon the Consideration , when I should begin to work in the Name Jesus , as I did believe in it , and had Promises from it . Now this was all in my Eye , to have the Spirit manifested for Activity . For I know , this only would be profitable , as it refers to the Glory of the Most High , when Works do express the working Source that is opened from the Deity . Being with my God very urgent on this matter , according to the impulse upon me , from the Expediency that I saw , for the Life to work out this way in variety , according to the measure of the Gift of the operation of the Power : This Word of Counsel and Caution sprang , Oh thou , whom I see restless and tossed to and fro in thy Mind , no rest thou art indeed to find , till thou comest to the working Mines . For there is the Tryal and Probation , who can be skill'd to work in the Furnace of an hot burning Sphear , which is not remote , but very near . Henceforth know , O thou fluttering Dove-Spirit , that I have not left thee without a weighty and rich Talent , which is in thine own Custody , though it lieth deep with a threfold Cover upon it ; which must be unfolded , before thou canst see this precious thing . The first is the gross dark Mould of this Earthly Climate , which is very stifling to this pure thing . The second is the strong binding Reason , that lieth as a Mountain weight upon it . The third is the low natural Senses , which multiply as the Sand upon the Sea-shore flowing in , to stop and discourage thee from this great Attempt and worthy Service . Which if once fully set upon with a Resolution to go through these Three Removes , thou wilt then come to the Golden Wedge , which will make thee great , rich , and mighty in the pure Ghostly working Property . I your Jesus , do tell you faithfully , where the subject matter doth lie to work upon . Your Complaint hitherto hath been to me , as if I had carried away all the Stock and Treasury , and ingrossed it to my own proper use , or reserved it only for you , till you had slipped out of the Body . But know it is otherwise , do but knit and joyn all your Force and Power with my deep Fathoming Spirit which is given to you ; and he will find , and also work out , what concerns your Freedom , and Investment to the high and self-same dignified Glory with me . Hither towards ye have indeed prayed , and sought , and believed , and hoped ; but ye have not wrought in the Furnace , where this Golden Wedge is to be all melted down , to run into every part of your Body , as the Life-Blood doth in your Veins . Then you will know that unquenchable and fixed Efflux of the Spirit , that will be all Virtue and meer Power to work and act according to its sublime Constitution , that by virtue of this dissolving Stone , will put forth to do marvelous things . Which may be revived after a more wonderful way , then yet in and through frail Humanity have been existent . Oh now then , seeing that is made known unto you , where the Treasure doth lie , and that you have my Spirit , not only to espy , but to work hand to hand with you mightily . Therefore resolve as in one Spirit , ever fixed to be to break up that , which doth lie upon this Princely thing , each one in your selves , to whom this Secret is revealed . Do not only Pray , and wait , but War , and work together , till ye have wrought out this imprisoned Power , that may yet be exalted upon the Throne of Sovereignty . For verily no better , then a violent unjust deposing of your and my Spirits reign hath been . Call and engage all Might and Force , to recover his Kingdom again , that ye may sit in the Place of Judicature , and have all Nations come in at your Beck . All which by meer Conquest you must effect , if to the Crown and Dominion ye seek to get . I shall now leave with you this worthy , and all desirable Jewel to the courage and liberty of your own potent Will , and my Spirit shall not fail to assist you with all its Armoury . So that ye may have Victory over that , which would still enslave , and confine you within the compass of Mortality , with all its appertaining Enormities , which this Stone upon its breaking through will certainly free you from . Now as there is a strong Guard of Rational and Sensitive Spirits , which do multiply out of the Earthly Center ; so be of good chear , that this one Spirit shall multiply to the Thousandth Number , and stand up as a mighty Army to win the Field , where this Golden Mine is reserved . As mighty Worthies march ye forward : hold out the bloody Cross of Defiance , spare nothing which doth plead for the first fallen Creation , because nothing of it can subsist with this pure Stone , but what is Crysolyte . All my dear Jesus , hasten this Stone out of this Burning Furnace in my Altar-Heart . September the 29th . 1676. This Night approaching to Morning , great Spiritual Travail came upon me ; and I was in Soul-heaviness , through the sharp Pangs which I was overtaken with . For I felt the Birth strong to make way for its deliverance : mighty throws of the Spirit did work , and I therewith co-working was , that if by any means I might embrace the first-born of Might , to whom the Throne-Power and Government was to be established . While I thought on these things , my Spirit thus burst out , Ah my Lord , I have often been in these strong travelling Cries , but yet too feeble am , to bring forth that which is to be the Ruler of Nations , even he , who is to be cloathed with Royal Glory , Strength , and Majesty , to attend the Throne of the Deity ; who will admit only such dignified Spirits there to resort and dwell , who are born again of equal quality within ; so as it may be no Robbery to derive from thee , O God , this Fire-Birth , which makes the pure Nazarite : Whose Proceeding , as also Working forth must be , from that everlasting Womb of Eternity ; which does miraculously introduce it self into a poor despicable Corporeity , which is not perceived , till it cometh to a full grown Body , impregnated with Life in every part , and so growing till it comes to its full Birth-hour : which I did believe was after the manner of a Spirit to be effected . For this Word was expresly spoken to me , Fear not , thou shalt have this same also , which shall be caught up and nourished for a certain time , and then shall come again to thee ; For while he is a Babe , and in Minority , Dangers and Perils will beset him , from this envious World. Therefore his Birth must be hidden and concealed , and there needs to be no Proclamation of it , because none but Spiritual Powers and Invisible Hosts were called forth to be privy to this secret Birth . Then I beheld , till I saw the Virgin , who travelled to ascend , after the Child , being overshadowed by a White Cloud , therein wrapped up out of sight , freed from all Malice and Despight , being kept , and for while reserved within the Eternal Circle of Light. Then the Voice in me cryed , and said , Behold that which thou hast seen to ascend out of the Forms of Nature , shall again descend in a full grown God-Manhood , to accomplish , all , that hath been predicted and declared by the Spirit , who hath searched out the Depths of the Birth of Wisdom . Then upon this was revealed and presented to me , the Figure of a Lamb all white , having Seven Heads , upon which were Seven Crowns like Garlands , with fresh Roses and Lilies . And one riding in the similitude of a Woman , cloathed with a Flaming Garment , like the Sun for Glory and Brightness , with a Cup of Pearl-Royal in her Hand , filled full of flaming Liquor of Gold. Then the Spirit said , This is the Lamb and the Bride , which shall the Dragon and the Beast , with all his horned Power ride down , with all his Mark and Name , which the whole World hath worshipped and admired . He hath had long his Time , to impose strange Laws , and Injunctions : and hath been in Universally obeyed . Whose Sorceries , Witchcrafts , and Deceits have worn out many Generations , who were ignorant of the Depths of this subtle Serpent , and who hereby have died short of their Kingly Crown ; The seducing Prophet perswading them , that they were under a necessity , of owning this false usurped Power and Authority , which so well agreed , and answered to the Apostatized Life of Sensuality . But oh , to you , whom I have seen Revolters from this strange King , and his Government , I the Spirit of Jesus am sent , to declare to you the Father's Love and Intent . Whose Heart is set to redeem you , from all Sins oppressing Tyranny , from the World's Spirit , and all that is Rudimental . I have sought out for such , as for my purpose might be , who are resolved to deny , and throw off all weights , and thronging Spirits , that would traffick within my Holy Place . For assuredly , I do of such take special notice , who do forsake all this low O●…b for me , to follow my new revealed Tracks . Then cryed my Spirit , since , O my Lord , I have thus far found Grace in thy sight , give me to understand the meaning of this last Representation , to wit , of the Seven Crowned Lamb , with the Effigies of a Woman riding on him . So this was opened unto me by the divine Intelligencing Spirit , which informed me , that the Lamb which I saw with Seven Crowns , signified Jesus , who yet never assumed his Reigning Power on the Earth for any duration . For while he was Personally in the World , he was under Suffering and Reproach : and ever since he hath been vailed and obscured in his Spirit ; the Earthly part hath yet been too hard in the Lamb's Warriours . But now to any such , in whom the Virgin Bride is come down , to travel in the greatness of Strength , to bring forth this mighty Birth of the God-like Nature , they may expect and look for great things to be produced , as the effects of this wonderful Birth . Which is caught up to the Throne of God , and will not return back , till he comes with all full command , to give the Seventh Number-Crown , and fix it on them , to whom he is first to appear ; conveying most freely and clearly his Soveraignty to them . But that which is the most deep thing in the Vision , is the great Mystery of the Woman , which sate upon the Lamb , with a Cup in her Hand . Whose Representation is to shew , that this is the Virgin of Sion , the Mother of the New Jerusalem , who is come to divest , and lay open the Harlotry Spirit , that hath brought in the Abomination of all Idolatry , and hath made drunk the several Sects with the Wine of a Luciferian Spirit , enchanting all Nations through her Magnificency and Power , having the Riches and Honours of this World , to give as a Reward to her Worshippers : Therefore to countervail , and the more highly to excell all that , this Princely Virgin , the Eternal Wisdom and Power of God , hath appeared with the Lamb in the Spirit 's Soveraignty , to let thee know , she is the only Mother and Bride to whom is given the Cup of Blessing . From whence are substantial , durable Riches , Power , Dignity , and Soveraignty , that shall know no limit or end of Glory and Kingly Dominion : and thereof also will be to all Eternity a●… encrease . Therefore let it not repen●… you , who have been Lovers and Admirers of this illustrious Stone of Wisdom trust to her , expect all from her , looking only to her united Power with th●… Lamb ; who will assuredly come in you to Reign . For the Anointing Oyl is i●… his Horn , and the melted Liquor of Gold in the Cup , to which you are called to take a full sup : then you will know another manner of Reward then all the Enchanting Principle of the Beast , and Sin-trimmed Whore can afford ; who will be all dispoiled , as the Lamb and Wisdom in you shall yet more evidently appear , to imprint the Mark and Name of the Great Salem . Upon whom saith the Spirit of the Bride-Love , wait , and fix , and stir not therefrom ; for so she will be your Springing Garland . October the 2d . 1676. SO soon as I awaked in the Morning , I was saluted with this Word , Turn not away thy Foot , but walk in that secret Gallery , where my Spirit may with thee commune of the Matters , which appertain to the Kingdom : Which thou hast prayed for to thy Jesus , hoping it may be admitted in thy despiseable form of Mortality . Which may accordingly be admitted , through the watchful observation of this Inspiring Word , which is given to be thy Guide . Who gave me Rules of further Instruction , upon the occasion of what I was very earnest now in Prayer about , saying thus , If thou expectest thy God should do somewhat , which is extraordinary , and eminent , for thee , then thou must walk answerably with him , in a singular way , according to the Oily Light of the infused Unction , which is come to give the true Knowledge and Insight , into that Life-habitation , which is hid by the Thicket of the Mortal Principle , through which thou art to pass , as swift as a Dart , not minding or staying in any thing , till thou reachest the Mark : Which is the Cup , wherein the Burning Gold of the Holy Ghost is ready prepared , for such as can pass through this World , and not be with it touched . Then said I , Oh my Jesus , thou requirest hard things of us , who have thought , that none for this Prize had out-bid us , but now I see ahigher rate upon this Jewel of the Kingdom is set ; so as I do not Marvel at the great adventure , that must be made for it . O who can hereto be perswaded , that of necessity , thus it must be , that all we have gotten and enriched our selves with from this accursed Aegypt , must be given for the Land of Canaan , that so we may come to the City of our Rest , to inhabit it with our Kingly Bridegroom . Moreover this Word came unto me , Shake off all that dismal Widowhood , which presents thee still before me in heaviness . Ah! Lord , said I , how can it be otherwise , till the white Virgin-Robe and Airy Body be put on me , by which I may press through the Clouds to thee . Tell me then , how I may put off , and change that Garment , which is so muddy and heavy , that I cannot fly with it as a Dove in to the Pavilion of Divine Secresie , so of●… as I would . For I cannot make any Ascension unto thee , but I find great ●…trife , to lay aside this upper Garment of Sence and Reason . For I know there is no coming unto thee with it , it smelleth so of the common shore of this corrupt Earth , that nothing is more unsavoury . Who then can cure us of this Malady , but thee , O Lamb of God , Who hast the All-transmuting Power , That can shift our Garments in one Hour . For sure it is a lawful Ambition to be translat ed into that State , wherein it may be said here are those , who are cloathed with Garments all white , shining like the Jasper-Light . Then replied the Spirit to me , Seeing then thou art only sad for this cause , as not being so richly clad , as might give thee Confidence to come in , and among the great Tabernacle-Assembly in the Heavenly Court to present thy self ; know that I thy Spirit and Comforter will Merchandize for thee , into Wisdom's rich Mines . Where the Purple , Scarlet , and fine Linnen , with Gold and precious Stones , are for the Sanctuary-cloathing to be found , and in Faith's Ship shall be transmitted to thee . Which Materials being brought to thee , thy Hand , with my direction , shall work a sparkling Covering ; that thou mayst appear in it all glo●…ous in my most high Court. October the 5th . 1676. The Love-jealous Eye that is over us , surveying and searching out the Evil as well as the Good , in all the Circumstances of things , appertaining to us , was most kind and friendly to foretell us all that might prolong or prevent the making good what is contained , and shut up in the Promise of the New Covenant . O the sweet , gentle Reproofs of the Spirit ! how acceptable be they , when they drive forward , and will not let us rest , or lodge on this side the Mount of Olives , but call up to mind , who it is that thereupon doth stand , echoing and crying , O my Dove , what is the cause of thy demur ? Didst thou not engage that thou wouldst fit out my Bride , and make her ready , that her Bridegroom might be out of all suspition ? But her delay makes me conclude , she is loath to take too abrupt a leave from the Moabitish Land , fearing to displease them , as if her Eye was still hankering after some Reward from this Harlotry Vagrant . All which is included under the Curse , and therefore cannot to my Spouse make any Addition of Blessing , but will seek to dispoil her from her greater , more weighty , and eminent Riches with her true Honours : through the sub●…le Pretences , that all these by her given , are provided to gratifie the outward mans Exigencies , who hath need of all these things . Which smooth Arguments have deluded Multitudes , ingulphing them deep into an irrecoverable Pit of Perdition . Of which common Snare , O ye that are called and culled out to live upon another Fount and Spring , take good heed : it is for such as you thereof to be aware . It is for you not to be here caught , but still to go to Jacob's Lot ; observe therefore , and diligently enquire , when you are to depart out of Babylon , and when the set-time is that your Laban's Service shall expire . Now my charge unto you is , that when I your Jesus expresly alarm you , to take your leave of all , and from all things , and to make a quick dispatch after me , that you linger not out your time , with so many Taking of Leaves , and long Salutes , whereby to express so hard a Come-off from this Evil World. For my Spirit will hide nothing from me , but doth give a true account , how your Mind and Will stands towards me . He is that impartial Spirit of Truth , who on both sides is faithful , who does as well take of yours , and snew to me , as of mine to you . He cannot and will not make any force , without the free consent of your own Will ; nor treat with you any otherwise , then by Love's Entreaties , and those many considerable Advantages , set before your true Spiritual Eye , which in this Light of the anointed One , ye may spy without defraud or hindrance . And as for thee O Shulamite , what thinkest thou , doth thy God and me more disgust , then when my Spirit bringeth this Report to my Ear , that thou canst not yet give full credit to thy Espoused Lord and Husband , without wavering ? My Spirit tells me , that Love is not grown so perfect yet in thee , as to cast out every questioning thought ; which makes thee so oft in Jeopardy . For couldst thou undoubtedly believe in my Faithfulness , and highly great and all-sufficent Responsibility to answer to all , and what-ever relates to thee , as thou standest in thy exiled state : I say , if in this perswasion my Spirit could thee fix , thou wouldst openly decry down the Beast and his great Benefactor , who doth sit on him to give Rewards , out of the false , pernicious Magick Cup ; and thou wouldst only look to thy own Eternal Dowry , from the Hand of her who is all over cloathed with Strength , Glory , and Majesty , thereby to cover those who are lodged in the Bridegroom's Heart . True it is , ye have not only witnessed a good Confession with your Lips , but have also in some degree given the Sealing Proof , by bringing out the first ripe Fruits . O know ye , who are my Garden Plants , for what end are all my Golden Dews to you conveyed through my Spirit ? Are they not , that ye may see this fruitful Tree of Life , within your own Lebanon , to spring , both for Food and Healing ? Whereto ye are brought by that Spirit and Power , which is in mine Elect , who are given by the Father , to be jointsharers with me in the third great and blessed Lot of pure Breath and Heat from the everlasting Deity . Even so to us , my God do them this infuse richly , according to thy Word . October the 6th . 1676. This Word came to me , saying , None but my Eunuchs , who are seperated , and have cut themselves off from all other People , can know how to sanctifie to me a Sabbath of Rest , whereby they may cease from the toil of their own Hands . In this Day , their Strength will be to sit still , to feel the all-piercing Unction , that hath such a high and wonderful slight , as to effect all work without cry or noise . This I tell thee , Oh Soul , as a Secret in thy Ear ; for in this lieth a deep Mystery , which is only known where the Train is purely laid , running as out of a Spout , from the all-flowing God-head , into the pure Eunuch Spirit . Who hath suffered a dismembring for the Life of Holy Generations sake , through the secret , unknown way of co-operation , and essential contaction ; by which the holy thing , that is of Ghostly Authority , comes in this manner existent , in and through Nature's frame , to get in such who are thus qualified to shine forth as Day-Stars , in the Lamb 's Celestial Firmament . After the Spirit had revealed this unto me , it said , Who but such potent and high raised Spirits , ( pointing to some one or other , known by Name ) should be called out to bear his Name , and to shine in Wisdom and Power , as Lights before the Gentiles , that thereby the Sons of Strangers and Aliens , may come to joyn themselves to the Day-Spring from on High , which though in the Clouds of Mortality , yet known may be by the fruitful operation of the Spirit of Jesus , which worketh mightily in contradiction to Reason's Eye . Reserve your selves therefore still to hallow my great Name , in keeping within the Walls , upon which the Guardian Cherubims are set for your defence , that there ye may keep my Sabbath from polluting : no Burthens must there be carried through . And so you will know the beginning of my Eternal Rest. October the 7th . 1676. Being upon some occasion interrupted in my Spiritual Calling , by touching with that , which was ungrateful to the pure Spirit of Jesus , he told me , That he was of that Seraphick Nature , that he could not delight to be where any worldly trafficking Spirits did resort , having a disgust to what-ever did spring from this fallen accursed Principle . And therefore it was agreed , that I must keep his Temple-Habitation pure , for that no reception must be there , but for the Holy Trinity . The outward Court , where the common Senses flutter up and down , is sufficient to take in what is to be considered for the Mortal Man. Who also might well be cast upon the Spirits care , and firmly relied upon : For such in whom this is , so shall grow , and spring as a Sabbatical Lily , without any thought , how their Food and Cloathing do come in . Ah! upon this my Spirit cryed , Lord I have been a long while getting up my Faith to this pitch , but cannot come to the degrees of this all-conquering Faith , which may thrust out every tittle of an Earthly Confidence . Which I well know are as the miry Rushes , that have been a stop to this rising Lily , which groweth no where , but out of Faith's unweedy Soil . Thus , by way of Expostulation in Prayer , I presented what the Spirit shewed to me was short , and defective , and did impede the success of the Work , going on jointly by the Lord's undertakers . Who were thus animated and counselled by his Spirit . After that I had supplicated , and owned the good Hand of God , in joyning me to one , that had a good degree of Love , Courage , and Constancy , to go forward with a fixed Eye , to the Mount of Transfiguring Glory , this Word spake to me concerning him , He is a Son of Obedience : Therefore meet with thee to prosecute the Spirits design in this visible Earth . Then received I only this further Charge , to keep the inward Court of our Minds all pure and clear , as we love to entertain the Spirit of our Jesus there . Who soon did scent every unsavoury Breath , that did blow in this Garden , which should be all perfumed from the Celestial Powers and Planets , that are all to be blown up from his own Savours and sweet Perfumes : So that our dear Lord , and Spirit might thereby be refreshed in us , and that continually . October the 8th . 1676. Some part of this Night sweetly passed in Contemplation and Prayer , toward the Morning I saw in Vision , a bright round Ball , pourtraid like a Man's Face , breaking through a Cloud , and immediately two Stars broke through after it , which were very bright and blazing . The Interpretation of which I waited fo in my Spirit ; for no Representation is without his Signification unto me . But the Lord did not that day explain i●… to me , but I did feel an impregnative Virtue fill me from that time , till the Afternoon . Being then met to breath , each one from his Gift , as the Dr. was speaking , the Word said in me , Blessed is the Glory of the Lord , which makes its remove from place to place , that the Tabernacle-Body may bear witness to this Glory . Which verily was felt and discerned in this very juncture of time . For the most Holy did leave the Impress of his Glory upon us ; for it did run as Lightning through my inward parts . Thus our Jesus makes his Pace swiftly to us , to give often refreshing to our Hearts : Hereby lifting us up from the Earth by the Spirit of his Eagle-Might , which presseth into the Heavens , there ever to live in the Bosome Loves Rest. October the 9th . 1676. But still I was in great Concern , to understand the meaning of the Sun-like Face , and Stars , which I saw the Night past . So putting my self in an holy , awful posture , for the Spirit to place me unitedly to himself , to understand and know as it self did know the simple Mind of the Deity : It was thus revealed to me , that suddenly there would break out of the dark beclouded Night of our World , an open bright Face , that should not speak to us in a deep unknown Spirit , but Mouth to Mouth ; When we shall be generated as Stars from this Ghostly Body of Glory : Who plainly testified such a Remove would be made ; If we will be constant to the Spirit , our assigned Guide and Mate . Who will arise in us , unto this high degree and state , as to swallow us up into this shining Face , so that no Cloud shall be betwixt the Majesty of Glory and us : For as our Jesus is , so this rising Spirit of Glory will bring us , into the same Transfiguring Body of Glory . October the 10th . 1676. The Ministration of Elisha . As I was casting my self this Morning , into my wonted posture of interiour Silence , to hear and see what would arise out of the Spirit 's deep , I was before I was aware , surprised with a Natural Sleep , but suddenly awaked with this Voice ; Search and see what is recorded for thee , in 2 Kings 4. throughout ; not knowing , as to my own rememberance , what therein was contained , till I looked . Wherein was the Declaration of what great and marvellous things Elisha wrought eminently , as nothing of the New-Testament-Ministration did them exceed . So when I had perused them , I asked and enquired by that inspiring Spirit , who was nigh , what Portion therein was for me , that was thereunto pointed for to look , earnestly seeking a plain understanding herein : which through favour I did obtain after some space of time . October the 11th . 1676. This Word opened in way of Resolve . Know , O Soul , thou hast this Elisha-Spirit with thee , of which great Improvement may be made . If thou canst know how to draw him out , it will be possible to multiply manifoldly . Therefore I thy Jesus directed thee to view the excellency of this Spirit , and to provoke thee to ask a numeration of this , to lay out upon my account , so far as may reach to the glorified state of my new exalted Humanity . As to the first part of Elisha's ability of Spirit , which took in a sympathizing sence of the poor Widow's cry unto him : This thou mayst read inwardly , as thy own deplorable condition , who hast often cryed to thy Prophet , of the Oppression of this cruel Creditor , the Prince and Spirit , who rules in the evil World , that would have taken thy two Sons , both for Bond-men . Who are to be understood , as they relate to thy inward and outward Man , to imbondage both , and hold them in perpetual Captivity as Debtors , through the degenerated Principle to the Law of Sin , which makes obnoxious to the Curse of Servitude to this wicked Usuper . From which my Elisha Spirit is to come to set free , through the additional Blessing of Increase , out of that Pot of Oyl that is found before-hand in thee , but of no sufficiency to redeem out of the Creditor's thraldom , till the Spirit of Multiplication do take Knowledge and Compassion , to shew what will buy thee out of all the World's Servitude . Wherein thou hast known such Perplexities and tyrannical Thraldoms , that have constrained thee to look out for Liberty . Now then hearken to my Counselling Word , ye who do agree as united Spirits to break this Yoke from off your Neck , resolving no longer to be under Tribute , repair to your Prophet Elisha , and only make him privy to all your Necessities . Let the Prophet's Widow in this case be the Pattern in thy Eye , and in all Extremities fly to no other . Call upon this Elisha-Spirit , for he is to be raised from the dead , to work mighty Deeds . First in the hidden Man of the Heart , which prepareth for the working through the outward part , every Vessel must be cleansed within , before the Golden Oyl of the Almightiness will fill them . When this is perfect , and purely done , shut the Door upon thee , and thy two Sons , and let none come in to spy . For the Foundation-matter , for Miracles to work upon , will run from a most secret hidden Vein . The method here of will be quite changed , as to what was in the days of Elisha . Who though he acted parallel with thy Jesus , in the days of his humane state of Minority , not having reached the Coronation-Glory , could not till then set afoot this New Ministration , that openeth from the Line of the Holy Ghost . Who is that full grown Vein of Life , which hath so long under Ground been hid , because of which , no miraculous thing hath of these last days been wrought . For none hath cared with my Spirit to plunge so deep , and therefore it is for a while to lie hid , till they have found out the right Needle , which may pierce this third Vein , that proceedeth from the Godhead . The Life-Blood of which , will be the running multiplying Oyl , which is costly indeed , thou needst not crave a greater Portion . Be not afraid to sink down into the Spirit 's Pool , or Pot of Oyl , that is within the House of thy Heart . It was Elisha's Spirit that entred in , or else the Oyl had never run so free : So do ye likewise with your Spirits . Descend , where this spring of Blood doth so deeply run , which will be of such rich Merchandize , as it will make all of this Creation-traffick , to be of no validity . Observe with all heedfulness , the track and way of the Spirit , in its own Eternal Ground . Follow hard , venture to pass through every Region , whether in Darkness or in Light , loose not this your Leader out of sight : Who will certainly bring you to the Oily Flood , which meeting with the flaming Juniper-Wood , will send forth such sparkling Powers and miraculous Glories , as may plainly declare , the Spirit of that one Elisha is risen . October the 12th . 1676. This greatly beloved Spirit and Comforter , sent from my dear Lord Jesus , coming now to be known by Name , Power , and Virtue , through a more free and intimate way of converse , had hereby forestall'd all other , taking off all delight and pleasure , saving in himself alone ; I knowing that with him were all the Secrets of the Bridegroom , and that no other besides him could give me to understand the high and deep Concerns , relating to the Kingdom , which by my Jesus are now in agitation . Therefore who by us is to be prized like to this Visitant , that can give such a true account how Matters and Things there do succeed , during the time of our Exile ? Who so ready and officious is as he , to find out for us , the grand Mystery of the Knowledge of the Deity , which doth lie hidden in pure Nature's Ground ? And though it is so nigh to us , yet without this Unction Light , we might have look'd long enough , and never have understood or espied any thing of this Glory . But now he is become our Friend and Counsellor , and doth bring us glad-Tydings , from the Heavenly Quire-Whence this Morning he proposed this Question to me , Dost thou believe , I am the very , only , and true Discloser of the Father's Will , who designs to bring thee into the New Jerusalem , to see there the Lord Jesus , in all his Princely Dignity ? If satisfied thou art herein , then wholly rest upon me , as thy sufficient Stay and Guide : then press , I say , into me , Who am the All-flaming Stream , with whom mingling thy self , thy Natural Property shall be so alter'd , as thou wilt be able to pierce into the very Body of the Deity , which is my dwelling-place . Where I am careful to fix together with my self , such who are given me in charge by him : who hath great regard for you , and hath Commissioned me to demand , and ask of you , who have made such Love-acknowledgements , whether or no ye can leave , and forget all whatever is so affecting to the sensitive Eye , and without much debate to fly away with me to Mount Sion ? For there the perfect in Spirit do rest , from all Cares , Labours and Strife , for that is a City free . Oh now take leave of this imbondaged state , and trust to me for what your Lot shall be in that lovely Land. Where into now venture , through all the cross Streams of Rationality , as valiant Worthies , resolved throughly to follow me , who cannot live in this Region , but only for your sake . I am sent from above , but with no intent to abide long here beneath , only to cloath you Essentially upon , as a Bride , to enter in with me ; where ye shall see no more Evil : and though in the World , yet so separated from it , as those who are no more of it . Read and see a full discharge brought down by me : if ye can receive it , then it will be your everlasting Liberty . October the 16th . 1676. This Word also opened and cryed in me , Who shall see that one Day , that shall be lengthened out to Thousands of Years . It is the Spirit 's day , in which none can live , but such who are entred into the very Body of the Spirit , that can bear the Light of the Temple-Glory within the Holy City . The Light of this Day is of that excessive Burning , that it will scorch up every Covering which is not of the Spirit . Therefore ye who have prayed to see this New Creation-Day , consider what you must suffer first , to come upon your vile corruptible Body , which must be fashioned in this pure Spirit 's property . Which by its Golden Flood may wash and wast away the muddy part , with all that contemptible covering of Clay , which in this Day of Burning , can in no wise be able to stay . Now then know the Time and Season of this my Spirit 's Visitation , and be subject to every transforming Power . Which worketh yet by degrees , till it hath brought thee unto a solid Body , as refining into that Clarity , that the sevenfold Sun ye may plainly see , in its strength of Glory , without a Vail upon your Face . Do not say , How shall this be brought to pass ; seeing I am a piece of brittle Mortality , subject to an universal Creaturely malady , nothing differing from what I see expire Daily ? These are the thoughts which do arise in thee , out of Fear , and Spiritual Modesty . But thy Humility must be the only Foundation for the Spirit of Faith to rise and effect , what may be done in order to the rising of this everlasting Day , of the Spirit 's cloathing Body of Light. Which , Oh thou Shunamite , shall make thee all fair , and give thee acceptance in my sight . October the 18th . 1676. O! the resistency , that the Spirit of Reason did raise , pleading Impossibility , that ever gross earthliness should be so covered over , and impregnated with a Ghostly Body , generated and consubstantiated from that one Eternal Element , so as to hide the now appearing frail piece of Mortality . The Spirit of Prophecy in me , which opened and declared of these things , which were to come to pass in us , said , If hereunto we could set our Seal of Beiief , and give place to the Spirit of Truth , they could not fail of their accomplishment . But if Faith over Reason did not get Victory , the Amen did testifie , the Spirit would be too weak to bring forth such a miraculous Body for himself organically in every part , to the fulfilling of the great Mystery , which has been so often and largely predicted of . Here I had renewed subject matter for Prayer , that our Faith might not fail , earnestly invocating , that the holy Breath might fill up our Sails here withal continually . Upon this I did see in Vision : A Covering let down upon me of all wrought Gold , enterwoven with Scarlet-coloured Silk ; so as it looked wonderful rich to my Eye . Which I viewed with great marvel , attending the Word of Signification , which thus opened in me , saying , This is the Workmanship of the Spirit : Who hath only Wisdom and Skill to inlay the weighty Gold , and work it in with the Silk to make it thus lustrous , as thou seest . But herein lieth a greater , deeper Mystery yet , as it both presents Deity and Humanity thus interwoven together . To shew how your Humane Will-Spirit must be wrought into this All-deified Spirit ; which to the ground-form of Silk gives the shine and glory in the variety of Flowers embossed thereupon ; according to the similitude , which to thee was let down , with the engraving of the Sacred Name , that is , that Princely Cloathing ; upon which is written Salvation , Strength and Honour ; the unparalled Workmanship of the Spirit of Glory , that now to you my elected Ones , is come to call in the assistance of your Wills , to work and joyn with him in all Power and Might , till ye come to be inlaid into his De●…fied Being , and thus curiously wrought without the least default ; For not one wry Stich must be found in this Covering , but all according to the perfect . Rule seen in the Pattern . Know , I Jesus have sent my Spirit into you , to work in Secresie , this all-covering Tent. It will be Business enough to keep Pace , and to follow the Hands of these working Powers , that never will be idle , calling still to the Spirit of your Wills to comply , and for to hold out with it steadily . For this is a Work which must be stuck to , it will admit of no Nightslumbering , the Furnace is to be kept in a constant heat , for the Golden Thread which enterweaves with the Silk , is still to be drawn out of the central Fire . Oh now ye who have pried after this rich Covering of the Spirit , you see whereunto you must give your selves , that this all glorious Covering of the Spirit may rise and shine upon you , that so ye may enter my Everlasting Courts with Confidence and Joy. Where your Bridegroom will greatly rejoyce over you , when ye are thus cloathed upon with the bright Body of the holy Sparkling Saphire . Into which suffer my Spirit to work you , that I may with freedom , own , receive , and enjoy you , as my all-lustrous Bride . Even so , Oh holy One , prosper thy Work in us . October the 21st . 1676. In the Night I had this Representation of a Vine , upon a Wall , which was very fruitful , but not come unto its full ripeness . There appeared several sorts of Fruits , besides Grapes , all springing from the Vine-Root . Which while viewing , there came a cluster of Caterpillars , with black Heads , fastening upon the young sprouted Fruit to eat it off , in this its Minority . At which sight I was much concerned , how to prevent the marring of such choice Fruit. After I came to weigh and consider the thing in the Spirit 's understanding , the Word of Revelation opened , and said , This Vision was for caution , and warning unto us , who were now incorporated into that Vine-Root , to bring forth Fruits , according to what the Spirit hath sowed and watered , so as they begin to consubstantiate into Fruit. Whereunto we coming to this first primary putting forth great danger does attend this new crop of the Spirit , though they seem as harmless , inconsiderable Worms , yet they unconceivably destroy , and eat , and suck away the very Juice of the Grape , leaving only the empty Husk . For which cause , saith the Spirit , I have this warning given , lest ye should not be heedful enough of this my painful Husbandry , which I have brought forth in you . For these little Foxes , and crawling Worms are as pernicious to my new planted Nursery , as those greater Beasts of Prey : Therefore ward and watch , keep all Invasions of this kind out , when ever they do set upon thee , and would assault to snip away my first Fruits . Then take to thee speedily the Bucket of Faith , and let down into me , who will open the Heavens to bring down Showers , that shall wash and scatter away these devouring Caterpillers out of thee . October the 21st . 1676. It was further shewn me , as I was in Prayer , upon this occasion , how our Vineyard might be kept , each one from being preyed upon . This Word was shot in from the Lord upon me , Keep thy Eye upon this new springing Lily , sit under the Shadow of it , and go not out from it . It s fruitfulness will befriend thee , when this World with all its fruitfulness , shall be as a dry Tree . Therefore make it thy only Shelter and Stay , for the Essential Power of the Deity floweth forth , as the Spirit in thee can draw it forth . That then ye may fully scent this Flower of Lise , and live upon it day by day : then thou needst not wander from the Spirit 's Tent. Who hath sufficiency to keep thee , if thou couldst go forward , and work with him in this Magia Calling . Which divine Skill and Art , hath been hid from the whole Creation , and a false Craft hath stolen away the Heart universally . While this hath been hid under the Seven Seals , and none worthy found to break open this deep Magia Ground , where that weighty Gold is , that will buy out thousands of such drossy Worlds , in which all ignorant and earthly Inhabitants do trade . But to you that separate , and are willing by me to be perswaded , to find out that old antient Vocation , where neither Curse , Sorrow , nor Pain do attend ; which was , and is to be renewed again : to such as can get free from this Principle , and live in def●…nce to it , as not fearing , nor caring evermore to make friendship with it ; there is a better Store upon the opening unto you . To whom I am as a fore-runner upon this account , sent to assure you , there are such precious things given by the Father into my Hand , as ye shall not need to sue to this World for its favour . For the time is nigh , wherein the now despised shall be described what they are . October the 25th . 1676. Through the abundant Openings , out from the Light of that Day of the Lord , encompassing my Intellectual Part , filling me as a burning Lamp within , shewing still some one thing or other new , upon which I cryed , and said , Ah my God , what will all this Knowledge and Light with me amount unto ? For to know deep and secret things , is both sweet and pleasant , whether they be for present or future Existency . But this is not to be all my Dowry , though they are of great use and service ; yet here I cannot stay , neither dare I take up fulness of Joy , there is something else yet behind , which must fill this Heavenly Body of Light. Oh that one weighty Drop , that I do see ready to fall off , on that bright Saphire Body , will be the Birth-Seed , that extendeth not only to Will , but to perform and do what it sees in the Light. When this shall drop , the Nature as it stands in the Line of the Fall , with the weight thereof , shall be broken and dissolved , for no patch of Clay upon this Gold , is evermore to be seen , as it was declared to me . Who upon this . Expostulation , further said , and brought this Word with a fresh application unto me , saying , As the Father hath Life in himself , so hath he given the Son to have Life in himself also ; which Words in John 15. 26. were thus opened to me , Here is a stock of Life to be given out , in an absolute way of propriety , but to whom is it , but to the Royal Birth , of such as are born into the Spirit . Whereof ye , who through strong travail are hither come , are to be fellow-sharers in this Life with God the Son. But ye are yet but young , and do not understand what this Life will extend unto : if preserved choicely , you shall find in it the the root of that matter to work upon , which is sufficient to create and translate , according to the will and skill of thi●… Life-Operator . Which derives a Power out of its own free Birth-center , which hath no dependency out of its own Being . Call to remembrance that saying Man is become like one of us , and he would still have exercised the same authority as a God , had the evil been only known and eschewed ; for which end Jesus hath sent his redeeming Spirit , to clear off all your old Accounts , as being found in the Debt-Book of Sin , and also to convince you , there is no necessity that you should run one Mite more upon that score , ye being born of a free estate of Righteousness of your own , which now you are charged to expend upon . For in the time of Ignorance , before you came to know what was sown in your Ground , ye might be more excused . But now I have revealed , where doth lie the rich Revenues of the all-sufficiency , ye need neither seek , ask , or borrow , did you know ●…ow to stir up , and awaken your own Magia . Through which , all wherein you have been taught , must throughly ●…e wrought , as the mighty Engineer to bring forth what hath lain under the Vail of Faith and Hope . Plunge , plunge ●…et deeper in , within the Circle-Birth of ●…his pure thing . October the 25th . 1676. As I was considering of this Discoursive Opening of the Spirit , it was immediately confirmed to me , by a presentation after this manner . The Word said , Behold the Idea of another Paradisical Sphear . I saw a Tree spring suddenly out of a great River , with three laden great Branches , then sprang divers more young Plants , all sprouting from the Veins or Strings from this one Tree . Each one with no more , then three Branches , but of different growths : Some new budded , others bearing Flowers in order to Fruits , others grown to palpable Fruit. All round about this one Tree . Upon which it was said to me , These are as so many Gods , which are ascended out of the Earth , to replenish that which lay void and desolate . Here each one hath , and is growing up in a Life of Subsistency , and Almighty Soveraignty , deriving all this Power and Might , from the Tree of Life . Which sheds its Kernel-Seed into this River ; for such is the Nature of this Thron-River , that it no sooner falls in , but it springeth immediately into this threefold Form of the Deity . O stagger not , neither be confounded at this , for except ye had been born again of this Water and Tree of Life , that sheds the Golden Seed of the Spirit , ye should never have known , the existency of a Life-Sove●…aignty . Therefore to you not only the ●…ight and Spring of Understanding is ●…iven , but the everlasting Life-Line from his Tree doth run free , because you have ●…rned in your Spirits and hearkened to ●…y Inspirations . But remember your ●…ife hath many subtle , treacherous ●…riends , that pretend to it , that will say ●…s Peter did , far be it to thee to give up ●…e loss of all the old Life , and only rest , ●…bsist , and alone depend on this . But ●…ow , this is but the tempting Voice of ●…e Serpent , as in the days of Eve , by ●…hose Fall be thou aware . And now ●…hile ye are but Infants , suck and draw ●…ightily from this Tree of Life , and you ●…ill soon grow to be strong , to have this ●…se trusted in your own management . ●…o you , whose Ears are so open to hear ●…e , I do greatly delight to commune with ●…ou , that if by any means I might encourage you to hold out , and not slide back from my Precepts . Which will assuredly entrust you in all Zion heights and Spirit depths of unfathomed Treasury . Now haste , haste to your covering Strength of Glory , your Nazarite Hair , while abiding in this Paradisical Sphear , will soon grow upon you , that so therein may be your defence from all Philistines Powers . Now then in Jehovah Magnanimity abide with me his Spirit , evermore to dwell and be . So Amen , dear Lord I pray thee . October the 26th . 1676. Being met together to attend the Manifestation of the Spirit , by which we might profit each other , in the Afternoon as the Dr. was praying , this Word came to me , Make use of the present Opportunity , when ye have the King at the Banquet , then is the time to prefer your Request . Upon which wa●… brought to my remembrance , the wise P●…licy of Esther to King Ahasuerus . Which that Night was more opened , enlarged , and applied for our present and further Peace , Joy and Encouragement to follow on to know the whole Counsel of our God concerning us , who now revealeth all Secrets by the Spirit , who presented Mordecai in the Person of himself , being left to him as Orphans . The whole trust , care , and charge being cast upon this faithful Mordecai , to bring us up to that degree of Humility , Meekness , Courage , Zeal of Life , and to all sweet Spiritual Disposition of Mind , that the King , the Father might greatly desire us ; for herein consisteth our Beauty and Comliness , which is so taking . Vashti was refused because of Arrogancy and Disobedience , but Esther finds favour , being mild and pliable , yielding to her Guardians Commands , though to the peril of her Life . So assuredly said this Comforter ; Be ye but wise and obedient to me , who will put you upon nothing but what I do fore-see , will arise for your great promotion and considerable advantage , as ye my dictates shall obey . Who do make use of this History of the Scripture yet , that my Mind may be more easily understood , you not being able to bear nor understand me in my own Tongue , till further learned . For which I am come down to your understanding through the Skreen of the Letter . October the 27th . 1676. Now this Morning it was set before me , according to the Example of Esther , that for a certain time , it was expedient , that we should sanctifie our selves , by a true Fast in pure Abstinency from their Assembly-Feasts ; 2dly , From tasting any thing that is ministred from this gross Element , but to draw apart from all , keeping our Internal part from being defiled , shutting up from all , reminding only the overturn of Haman's device ; That great subtle Adversary , that had laid the Plot against the new introduced Life , to cut it off before the King had put Honour upon it , to bring it through the City-Royal , upon his own Eagle-Body of Power . Now seeing the malicious design of the Serpent , with all his Confederacy , was gone very far in this matter , there was no other way to reverse the Decree , but by famishing the Earthly Life , with all that pertains thereto , casting out the disobedient Vashti ; that so such a Virgin might be sought out , as might please the King , and upon all occasions might have his Ear. Now Esther is only to speak what Mordecai , the Divine Life puts into her mouth , Words of Wisdom , to out-do all the Serpent's subtilty . This prudent Mordecai fore-sees for Esther all dangers that are like to accrue , gives present notice , that so Evils may be escaped , before they do overtake . Oh here through this Similitude , how freely and plainly did the most Holy Spirit reveal what lay hid in the Mystery , further advising us to prepare a Banquet , after the touch of the Golden Scepter , which gives the Token of Acceptance . Mordecai contrives with Esther jointly , what Provision to make , only knowing what the Royal Court fare is , bringing in those choice things which the King feeds upon . So that this Banquet consists all of Fruits , but not raw , or gross ripened from this old Element , but such as are preserved with all sweet restorative Spices , fetched from the Land of Havilah , where the Golden Liquor flows , and the sweet Canes do grow . The Wine to this Feast all answerable hereunto refined from the Lees , served out of that one Golden Cup , that none ever drank out of , but the great Donor of the Feast , who will only receive it from the Hand of the Bride . Then said the Spirit to this Bride , All things are now ready , invite the King and your God unto this Supper . Your Banquet thus ordered , you need not doubt of the King's company ; and though the proud Haman-Spirit may here intrude , yet fear not , for his doom will be suddenly given . Oh Esther , who art in great favour with the King , put forward , and spare not to ask , that now thy Life may be forthwith given unto thee in a Princely Subsistency . All that is in thy Heart , at such a time as this , may verily be answered , and thou go away with Joy of Heart , not that only thy Accuser is cast out , but thou art come near to the Scepter of the Kingdom , to live without toil , or bryarly Cares . Thus did the Spring-Unction make it applicable to us , by reiterating all this over again , that so hereby we might be assured whereunto this Golden Scepter , let down by the Hand of the King , would bring us , who in an Esther-like Spirit of Humility and Faith do draw near to it . It was also further noted to me from the Spirit , that when-ever we had these Tabernacle-Feasts , and the presence of Glory in it , we should not get only a Promise to alter the Hand-Writing that had gone out against us , but to press such Arguments , as thereby to overturn the whole state of our Captivity , under the Babylonish Haman-Spirit , and to get Letters written , and sealed in the King's Name . Which will give the Authority and Credit in this our Enemies Land , to stand for our Lives , and to have defence , even the Omnipresence of Strength granted out of the King's Armory , to do what we would in the Spirit of Mordecai , that goes in and out in the presence of the King. Who with Esther the Bride , hath won the Day , which is Light , Gladness , Joy and Honour to the Lamb and Bride . October the 28th . 1676. The Spirit of Jesus made this further Observation out of this History unto us from Mordica's great Princeliness of Spirit , who knowing he was of the blessed Seed , though at present under Captivity , still maintained his Integrity , trusting in the God of Abraham , and would bow down to no other , though Haman was great and potent , having Power by permission from the King , to save or destroy . From hence the living Word i●… me said , According to this Example , follow ye this my faithful , Mordecai Spirit , from whom , and into whom you are born , though for probation suffered to be carried to dwell in Babylon , where tempted ye have been , because you have had no Power or Might to rule , or deliver your selves , while that Haman's insulting Spirit of Reason was yet alive within you , who represents the Strength and mighty Fortitude of Reason , that can plead such inducing Arguments as carry a mighty sway , complaining of the strange and different Laws of my Spirit , after the manner of Haman . Whose Spirit is alive at this day , to deceive with all subtilty , and now his Wrath and Rage is the more enkindled against ye , because ye have slighted and refused to bow , and own his Lordliness . Who does exalt himself in Name and Nature , that so none must live in his Land , but such as will worship him as God. But you in whom my Life Mordecai hath stirred , maintain your Heavenly stateliness in this matter , stoop not , though your Life is to be cut off , with all the Comforts , Privileges and attending Honours of it . Fear none of these things ; remember , Mordecai's Reward shall assuredly be yours . The great King of Heaven like Ahasuerus , hath given this World's Preferments into the Power of the great Haman's Spirit of Reason , who is a Prince does reign over all , that your God may see who will hold out in their Integrity , in refusing to be under the Laws , though none greater in this visible Kingdom then he . Now this History I have taken up , and applied to you , to observe in every Tittle , that you , with me your Jesus , may come to Royal Honour and Dignity , by refusing the Beast , and the Dragon's allurings from this visible Babylon . And by adhering with Esther in all sweet Humility , to the Masculine Spirit of my undaunted Mordecai . Thus ye shall rise unto Strength , Glory , and Immortality . October the 29th . 1670. This Morning , this Word so soon a●… I awaked , saluted me , saying , Arise , an●… call upon thy God , who giveth the●… what to ask . From which I preferre●… my Requests , finding a pressure of a●… ascending Power , that carried my spiri●… to view a Place , that was with variety of Colours paved , and there I saw a Woman standing of so amiable a Counte●… , the Complexion so unutterabl●… pure , for fineness and clearness of Skin as no mortal Image must compare therewith . While I was in admiration hereof , a Voice spake , Oh Esther , what i●… thy Petition , thy Beauty hath ravishe●… my Eye : Thy Place is to abide in my Royal Court. A little space after thi●… I found my self mounted upon a Horse●… to be carried whither I knew not ; bu●… I was not concerned at all , for I was fu●…lly satisfied in my Guide . I heard a Cry after me to detain and prevent my going forward , but the Person that took me up , said , Be still , and give no Ear. These are but the Screeh-Owls of the Night , and Birds of prey ; which would stop and steal our Treasure from us . So I was carried on with great swiftness , into a secret solitary way , from out of the sight and noise of all active Creaturely Inhabitants . For it was said , Thus it must be , if you will see a New Creation , with the replenished Life Plants , that grow there all-flourishing and clear , according to the pure Element that is there . At which offer , and upon the terms specified , I for my self , and for my travelling Friend , did perfectly agree , on ●…o proceed , as this our Dove-Mate should us bear upon her Wing of Power . Not fearing to adventure through a Desert state , and to draw off from all Communions , which are of this visible Sphear . For another Voice in my Ear did cry . Depart , and come out , touch nothing , neither mingle your Offerings with Korah , or his Company : who though they may appear with Censers in their Hands , yet do you not them come near , for the Earth doth close upon them as their most visible dark covering . From whom Away , with me , your flying Horse of Power . October the 30th . 1676. Being in my private Ejaculations , this Word sounded in me , All Prayings , Prophecyings , Speakings , are of no validity but what proceed from the Head-covering : which is the Miter-Crown of Purity and Power , which the Unction alone for you must draw down from him , who holdeth in his Hand the Seven Star-Powers to encompass you round , that so no nakedness may be more found upon you . For what is more empty , naked , and void , then Words that are not touched with the Altar-Coal , that giveth Impregnancy where-ever it falleth ? Therefore hereunto watch , and go not forth in any of these ministring Services , without you wrap up close this Nazarite Covering of Strength about you ; for want of which your Labours have been fruitless , and my Spirit hath been under reproach and derision to you ; which shame I am come to take off from you , to whom this Caution I do give , not to be too hasty , to run out , before you have put on your Garment of strength . Better it is to wait in Secresie , till thy Coverting is all finished by him , who in his own method moveth and worketh all effectually ; into whose Mold being cast , ye will certainly come forth a much more refined piece of glorious workmanship , for the illustration of the Spirit 's Ministration . Which Wheel hath by the decree of the Almighty begun to move ; Now see to it , and keep it still going side by side , with the Spirit that is the Life-motion of it , who will plunge you in , to know and see yet greater things , as you can keep strait course with it . Then may you dive into the Seven Star-Pool , which will draw out the last Trumpet-shout , of a God Omnipotent , for a Covering throughout to thee . Who but thee , oh thou Spirit , in the burning Wheel canst work : which for us effect quickly . October the 31st . 1676. Towards the First Day in the Morning , I saw the Dr. as in a publick Theatre , bearing a high Testimony for the Spirit , in a Youthful figure , and Hair grown brown and bushy . Who was acted forth that he bore down many that seemed to doubt and question , what he from the authority of the Spirit witnessed to . Upon which it was said to me , This should be fulfilled in his season ; upon whose rising Day , wait to the fulfilling Joy : From this presentation it was given me to conclude , that the D. should assuredly be made an able Minister of the Spirit in some signal proof of it . Which I sought my God for , in reference to the Glory that would be manifested , through the lifting up the Standard of this mighty defensive Spirit . Whom we do begin already to feel , is so busie again in us , as gives good ground of hope , that somewhat is to be brought forth , that shall make a free and clear place for the Holy Ghost , to act forth his own Power in the Humanity . November the 1st . 1676. THis Day upon Mr. Bromley's account , the Dr. was engaged to speak in Publick , whose Sails were spread and filled with Breath from the Anointing Power . After which I found my Spirit much called into an inward stillness , to find out the original Wheel , that turns the whole Creation about . As seeing all things short ; though they are brought forth in Spiritual Appearances ; they pass away as yet too weak to bring forth the transfigured state . Upon which consideration , I went to my Nights Repose in some heaviness of Spirit , mourning after the Life-working Power , to deliver me from this , & every surviving Hour of Temptation ; importuning for a naked access to the Throne of Majesty , where I might have freedom to open all in plainness of Speech , and to hear without any other Medium , but the Spirit 's Ear , what God would answer to me . Upon which I had presented four moving Wheels of Flame Colour : As they turned , they opened a deep in the ground , which still dissolved , and melted away where ever they went , so they kept on their circling course , having at last no more ground to move upon , all being burnt up before them . A Seraphim with six Wings all covered them , only through every Wing an Eye was seen ; and then the Wheels were lifted up , and did ascend . Then a Voice came unto me , saying , Mark and see , what you must be turned into , if you will see the bare and naked Majesty of Glory . Canst thou think to bear the presence of an Immense Light , that is of such a transparency without a Cherub's covering upon all thy working Wheels . If thou wilt come to the heights of Zion-Glory , come prepare for to be undone in thy own sensitive Life , the very Pillars of the House o●… Nature will be shaken , the keepers thereof will tremple . Man must cease , whe●… God descends into his Holy Place ; these flaming Coverts of the Spirit , will le●… nothing of the Flesh inherit with it . Therefore till thou dost agree to thi●… there can be no possibility of coming in to that great Assembly , where the Mos●… High doth over all Worlds reign , wit●… his Train of glorified Spirits . When had after this manner discoursed , the result of my importunity was thus given to me ; I was convinced what such an access for continuation there would cost . For it was shewed to me , there must be down right Payment , Words would not alone pass . All our earthly Goodness and Godliness was to be given away for this Cherub's Covering , and no longer in the Tents of Babylon to stay ; there to live in the midst of a People of unclean Lips. Now the great thing is , how this shall be brought to pass , for who shall live , when God doth this ? Yet seeing the all-knowing Spirit hath plainly hereof advertised , that so to us it may not come as a surprize , when these burning Wheels shall wholly undermine and consume what it finds of that putrified Earth in us , Oh then I do see the six Winged Seraphim will be our Covering , through which we shall behold , the Lord the mighty King upon his Throne of Glory , according as hath been foretold , and there his mighty Voice shall hear , which now sounds in our Ears , from that Seraphick Sphear . November the 3d. 1676. As I was introverted into my self this Morning , calling over those things revealed , upon the Representation of the four Wheels that eat out the Earth , which it moved upon ; this Word moreover cryed in me , Suffer these Wheels to turn in thee , though it be painful , rejoycing that ye are come to dwell under this Cherub-Covering ; where under abiding with all wariness , the Eagle-Bird may fly out thece in great Might , Strength and Glory . Which Words I took great Observation of , for much is to be understood therefrom , as is to be believed in by us , whom it concerns . This Day in the Evening at our own private Meeting , in which the Lord did much appear with us , it was given me to speak from the new covered Earth , which was once as a solitary parched Ground , but now it was shewed me , that it is now become all covered with the utmost variety of springing Flowers , all flourishing , which will still abide in us , so long as the Water-Courses keep their due springing Tides , with the Spiritual Constellations , opening from the Cherub-Bride , who dwelleth in that hot Beaming Body of the Sun , that reneweth Life to every growing Plant that is brought forth under the Cherub-Tent . Oh here I did see in some few , a fruitful Field or Soil , and a full replenished Garden , which invited him , who is our true Seeds-man in , to view and see , what might be more eminent , and excellent in us , to engage his walking presence with us . In whose company , we do witness the out-breathed scent , of what is planted by his own Hand . November the 4th . 1676. This Day going out , I suffer'd loss , meeting with some scatterings , which for that space stopped the Wheel-work ; which being sensible of , I had no quiet , till the holy Watcher came down , and moved it forward again , clearing all that did clog , and made it move heavily . This Word with an Emphatical Power to me came , saying , Oh wherewithal shall a Young Man cleanse his Way , but by taking heed unto my Word ? which was further confirmed by another ecchoing Voice , a little space after , Regard this as a seasonable Warning . So that from hence , it was fully set home upon me , that every speaking Word from under the Cherubim Oracle , from whence the holy Sound does pass , the Light thereof is to be obeyed in all things . And it would be as the Burning Wheel , refining , and making pure ; for no longer then our Minds and Hearts , as the High-way of the Spirit are cleansed , can I said the Holy One , walk there . For my delightful Pace is through the green and flourishing Path , where on either side Plants of Righteousness do stand , all in their Youthful Statures . November the 5th . 1676. This Morning it was said to me , There was a secret reservatory , where the hiding of all the Armory Power was . Then something of a strong fenced Place , standing upon a Hill was shewn me , which was so high , that it would be very difficult thither , to ascend . Which caused great thoughtfulness in me . In which interim of time , the Dr. coming in to Pray , this Vision passed away , and I understood nothing more of it that day . But while the Dr. was in a very contrite frame , so expressed by Prayer , this Word concerning him was spoken . The humble Person I will save , whose Cause I have heard , and will plead . Which giveth a new Sealing Witness to all former Words , that the Love-Eye looketh still , towards those that are lowly of Heart , taking heed to the inspeaking Word , watching daily thereunto . November the 6th . 1676. This Night the Wheel-motion was very restless in me , to find out this Armory Power , of which I had a presentation , greatly sollicitous was the Spirit of Prayer , pleading to find an entrance into that secret place , where I was assured the hiding Gifts of Eternal Powers were concealed . Which being found , that would then , by a willing suffered-force be fetched out to effect the great and high intent of that mighty Cyrus , who will be raised as that principal Shepherd , to go before us unto this strong fenced Place . Who said unto me , Be still , thy Time is not yet fulfilled to enter this Tower of Strength . There is an Eagle-Bird under the Cherub Wing , which is a hatching , for which you must wait a while , till it is all fletched and flig : that only can mount you up . It must be this Eagle Eye that can fly so high , to face this secret Place , upon which the Sun-Beams do lie so hot , that no other can come nigh her . It is but fruitless Labour , to climb up with a ponderous Body to the top of this Mountain . Therefore keep close , and warm under the Dove's Wing , and your Spirit will answerably grow into the Nature of a swift flight to reach to this place . Which is called by the Name of Shammah ; the everlasting Armory of Wisdom and Strength lieth there to be drawn out by such as can assume the Eagle-strength . Oh hereunto watch with all heed , and keep under the overshadowing Wing , that ye may come hereunto at one Flight , that ye may be out of all further care and fear . This is so strong a Fort , that commands all Worlds that stand under it . They will indeed find the impregnable Power , who do attain the full growth of this swift winged Might . Then it will be in your own Power to scatter and make fly , whatever opposeth you from the Spirit of Enmity ; all which shall be subdued from the Armory of this strong Tower , that henceforth to you who are diligent Seekers shall be opened . Look and see , for the Eagle-Shell is assuredly upon the crackling . November the 7th . 1676. At this time it was much upon my Spirit , to seek and make after that which might evidence not only to our selves , but to the unbelieving World round about us , that the Life-acting Power was with us . For else whereby should we be able to make out our conjunction with the Spirit , but by stretching forth the full Banners of it , as the great Testimonial Witness of the mighty Presence taken up in us ? As I was deep upon this Consideration , this Word from the Lord came to me , saying , What more signal Sign can you desire to demonstrate your true Spiritual Birth by , then this ; that you have not heard of , and seen the Sign of the Son of Man in the Heavens , as Distinct from you ; But behold this is given you , the very same to be ; which in its time , will shew it self to be the Son of God , by and through the Resurrection from the Dead . Till which time , ye must suffer under a Vail , in Conformity like to your Jesus ; who was of no reputation in the World ; as giving him no Credit , nor Honour , till by Death they saw the Vail rent , and the Earth shake ; then they began to be convinced , that this must needs be the God-Man . Even so on thou must proceed , to give witness by thy Death mystically , as he did naturally give proof thereof , by Rocks rending , and Earth-tremblings , which will be at the yielding up of the Ghost . This happily somewhat hath been reached to , but yet there must be an open shew thereof . Crucifixion is a lingring Death ; let the Blood and Water so freely out-run from thee , that may bear Record to all , that thy Spirit is ascended into the Father's Bosom . From whence may be expected thy return , to bring down that Spirit , which will raise that Body , thro which that Signal Sign shall be manifested , that can assume Authority to release , what hath been in Captivity : And ye shall go forth with the Scepter dominion . Ye have but this one thing to effect , to shew out your selves risen from the Dead . Then you will find that every Breath which proceeds from you , is of such force , as to command the whole Heavenly Host. November the 9th . 1676. As I was this Morning cast into some perplexity , about the instability , which I found my self incident unto , that I could not keep afloat upon the broad River , still to swim in the full Stream of the Spirit . But some entervenings would happen to stop my pace , and prevent if it might be , the arrival to that most sweet and blessed Port , which hath been designed for us . I for this called in the High Throne-Councel , to know what shall be done for us , who are sensible of these petty sinkings . When the Lord hath given the Word to come after him , though it be upon a boisterous Sea , could we steer our Course upon Faith's Boat , the floating tossing S●…a would soon come to be Calm . But oh ! my staggering Spirit is not to such a steadiness come , as with my Jesus all like a Spirit there to talk with him , who may yet now again be seen to walk in the deep Ocean . These things being the matter of my Meditation and Consultation with that Word , which was to me very nigh , it suddainly cryed within me thus , What stability can ye come unto till the four Winds are with-held , which awaken the old condemned Life in all its Essences . Then was presented a Hand from under a Wing , which knit up these blasting Winds , that they might not hurt the new replenished Field , out of which are expected the Seven Years Plenty . Then hereby I saw , it was only this strong Eagle-Hand , which could the rough East-Wind stay , that caused those swarming Flies to b●…z and make a noise , sucking away those Honey-Dews , so soon as they do fall . It was also further noted to me , that these Winds were of that evil consequence , as to put to wreck the Sailing Ship of Faith , whereby all the out-ventured stock of Life is to be brought in . These four Winds were also named to me ; as 1 st , Wormwood . 2 dly , War. 3 dly , Anguish . 4 thly , Destruction . These being let loose , did blow up the Natural Senses , breathing fresh Life every moment into them , So maintaining the Spiritual War. For so long as the carnal low Sense liveth , and is hereby revived , it will be active after many a deadly stroke , to nullifie that supersensual Life of Revelation , that cannot take its place , till these Life-breathing Winds be bound up . Then was shewed me an Engraving like a Seal , with the Emblem of an Olive-Tree with three branches , and it was said to me , When ye are Sealed with this living Print , you then shall know a fixed Life . These Winds can no more hurt , if once they may but stop , till ye are feelingly impressed with this Olive-Tree . This is another manner of Life , then what is subject unto Mutability . For what is greater then for the Life of the Holy Trinity , to be appropriated penetratingly by way of Sealing ? Now for this great preparation thereto , is required the one pure unleavened Lump , all passive without Life , to receive the Impression . Which accordingly was performed , by the overshadowing of the Dove , that gave the living Witness of being Baptize into the Name of the Father , Son , and Holy Ghost . By which the Contrary Winds were restrained , that they could not blow up the dark Mists and Fogs any more . So from hence feeling in me a pure Serene Calmness , the Powers of the Eternal World did let fall sweet pleasant Dews , from which the Fruitful Sharon did spring , to entertain the Trinity , within the circumference of this holy Ground , which is now so strongly enclosed , and fortified , that nothing common or unclean can pass hereunto : for the pure Winds from the Heavenly Element gave forth a new fresh Air , all clear and bright ; so that in the Light thereof , liberty was given for Holy Walks , as in a Supercelestial Region , there to take up the Souls true Central Rest. Even so sweet Jesus , never let me venture out , lest those perilous Winds should me overtake ; to unfix me out of the even Temperature , wherein all stability will the Mind most safely and securely Fix . November the 12th . 1676. Now upon this Sealing opened and enlarged the great Mystery of the three Heavenly Witnesses , which gives light to the Understanding , and makes it capable of knowing and comprehending the Souls true Originality ; as to what it was , what it is , and what it is to be : what it was in its first pure State , then how it fell , and lastly what it is to be , and after what manner to be restored . In which three Particulars these Witnesses do unfold themselves , and bear Record ; but the chief and principal of these is the Third , or the Restoration ; whereby God raiseth the Fallen Tabernacle , going forth in a new Creation and Formation ; to produce a suitable Habitation for himself , wherein the Father doth in the first place record his own Name ; which is demonstrated in opening a Flood-gate of Love ; expressed in the Gift of his Son ; not only to be born for us , but be born in us , bearing witness that we are hereby passed from the Misery , Death , Curse , and the Wrath of God , into the Liberty and Similitude of the Deity it self , wherein the Righteous and Immaculate Nature of Jesus doth spring as the Lily in the Valley . For it is not a bare Record or Report of these Witnesse , but it is an essential Body . All-Deiform , which is a Record that can never be obliterated ; for that the Holy Ghost is the sure Pledge hereof , which doth keep alive this Impression , by his continued Motives and Operations . So that what is Invisible in the Heavens , is made Visib●… to the Dove Eye , through which thy Soul hath its Seeing By which Seeing it is marvellously enflamed , and affected , with those Objects that so beautiful , excellent , and enamouring are , that do wonderfully take the Mind off from these low Animal and Natural Things , the Super-celestial Life being raised , and employed altogether upon what is so ineffably Joyous and Glorious . For thus the higher Heavens are brought down by this Trinity of Witnesses , into the habitable part of Man's Earth . November the 20th . 1676. The Ternary of Witnesses upon the Earth , answering to the Impression , from the three Branches of the True Olive-Tree , were now heard to give in severally their Testimony , agreeably with that which is given in the Heavenly Places , in order to the bringing about the greatest and highest of all Ministrations , which is that of the Holy Ghost ; and to the compleating , and defending of the Kingly Birth , from the Virgin Woman , which the Dragon ever watcheth against , to destroy it . And hence was it given me to understand the several Offices and Business , belonging to each one of these , to make ready for the Birth-Day and to protect this High-born One from the raging Floods & the tempstuous Winds of the Adversary . The Spirit 's Work is to reprove , convince , exhort , counsel , caution and comfort , in order to the carring on this great Affair . The work of the Water is another witness , as you find it in you , as a bubling Pool , cleansing every part within , that so not the least defect may be found in the Matrix , whereout the Birth must open . Then the Blood is a great Testimonial Witness and Evidence , as in a mystical manner conveyed , tasted , and drunk down by them , that do carry the matter of this Birth , for it doth produce a vigorous Life , that will be known and felt , to refresh both Mother and Babe . So keeping all these in their several acting-Properties ; they will be the clear evidence unto thee , that the Ghostly Birth is working out it self . Therefore with these three , let thy Will-Spirit agree hereunto , to throw out every misconceived thought . For now all things must be new again , by the Father , Word , and Spirit , through this new Birth wrought . That ye may come to a mighty Record among the New Jerusalem Stones , where all are waiting this rising day to see , because it will fix in thee , an unknown Liberty both in Spirit and Body . November the 21st . 1676. It was also further expresly opened unto me , that we were at present brought thus far , as to witness these three , as Spirit , Water , and Blood , being Witnesses in our Earth , which did fore-run the Ministration of the Holy Ghost For they must go before , as the Ministration of Jesus , who came by Water , Blood and Spirit , that is Death , Life , and Resurrection , from which he passed , and so must we . As he did bear our Record in Heaven , which will be a different thing , though agreeing to one and the same end , as thus , the three first make way , as the Water-Baptism into the Death , the Blood into the Life , the Spirit quickneth , and giveth a Body of the Resurrection . So the Ministration of Jesus hath its twofold Use upon us , in order to the second thus , which are to bear Record , as the Father , Word , and Holy Ghost in our Heavens . So here is to be understood the rising Degree , or changing from Jesus in Spirit , to that degree of Unity , of Father , Word , and Holy Ghost ; all which agree to enter into a Virgin Mind , thus prepared , and in it after a high Mystical mauner themselves conceive ; so as to include them as one only Being ; contracting the Virgin-Will and Spirit with it self , hereby becoming one inbred with it , as that Heir , who was darkly prophesyed of , in Micah's day , who said , the glory of Israel was to come unto the Adullam , the very pure Tabernacle of the Virgin-Nature , born again of Water , Blood , and Spirit , so made indeed a meet reception , for this holy thing to be sealed up , as in an unknown Pavilion , or hiding Place of Strength : which must be till it hath attained every measure and part , to the growing big , and filling up the Birth 's place , with Breasts full of Milk , the Spring Word of the Spirit diffusing into them , the natural course of the Bloody Issue of Sin also stopping , all which will be evident Signs unto you , that are still apt to be questioning , whether this Ghostly Birth is in you forming . Therefore be still and wait , for that great travelling hour , that is to come upon ye , before which sometimes ye will be in Pains and Heaviness , because ye may meet with many a throw of Temptation , all which will work the Birth forward , therefore be not dismayed , Oh Daughter of my Zion , so long as thou walkest steadily , not going out of Sion Court , where you are to wait at my Council-Board , to enquire what shall fore-run , and be in that travelling Hour , which will make great Spoil of the Mortal Shell , which must break away at this great Birth-day . Therefore look and expect this will make a mighty alteration , for the Heavens will rend , that the Throne-Spirits and Powers may descend , as helps and Guardian defence , and Witness-bearers to this Sion-Birth . For which great Provision is aforehand to be made , to answer to the greatness of the Sion state , all of the rich concealed Furniture , and Golden Cups , Pots , and Vessels , at such a time as this will be brought out , with all the rich Robes for those to wear , who do attend upon this Birth . Great and mighty Preparations thou dost see , are hereunto expedient for to be . Because this World is so blind , ignorant , and unbelieving , that it will be no less needful to rebuke by all high and Spiritual Magnificency , in the very height of Sion Glory , and to outvye hereby , not only vain pompous Glory , but those Abominations , and false exalted Ligh●… set up in Temple-Worships , as no better then false Births Coverings , which will not be removed , till this mighty Standard of this Holy Ghost , come to be lifted up , and set upon the top of Sion-Hill in Visibility . November the 22d . 1676. I saw as a Preludium of this rising Birth of the Holy Ghost , a bright Firmament opne , and all dignified with splendorous Stars , some much more blazing then others . And one Star encreased , so great as it became like the Body of the Sun. Which Vision was thus opened unto me , after some days being called over in me , by a fresh vivification of Spirit , that shewed me , that the one Star , which I saw so suddenly encrease to that largeness , as the very Body of the Sun , it was the Virgin-Woman , that was all to be encompassed , with the Birth Light of the Holy Ghost , which would arise out of that Orb , at which the rest of the Stars , that did encompass it , should shout for Joy , and be Witnesses ●…hereof , at the opening of this greater Day-Star , which should enlighten the whole Earth . Oh this left great Amazement in me , provoking to some travelling Sorrows , for to see this mighty Wonder ●…rought forth , as in Vision , so existently in that Star , who is hereunto by the Omnipotency elected . A further Confirmation hereunto , was the Idea of an Ark , that was shut up , floating up and down , not upon muddy , troublesome Waters , which once covered all Mountains and Hills , whenas the Deluge was upon the Old World : but these Waters were pure and healing , like the Waters under the Threshold of the Sanctuary , that where-ever they came , quickned unto Life . And it was said to me , Behold the Dove is in the Ark , and will be this place of broad Waters , that shall cover the Earth , no more to kill or destroy , but to save alive , according to the New Covenant , that all shall know God from the least to the greatest . When out of this Ark the Dove shall flye with the Everlasting Gospel , as the Olive-Branch which carrieth in it that oily Property ; we will kindle a sweet Fire , that can mix with these pure Waters , and not b●… quenched , but still maintain servent hea●… to declare and speak , as indeed from a Cloven Tongue , that may tinge , where ever it sea●…ters such high enkindle●… Breath abroad . Ah , Words of such a●… ou●…flowing Power , will carry force to purpose upon the Hearts of the prepare●… Hearers , to whom this last Trumpet by the Dove shall sound , Blessed is that Ark where fresh she will out fly to pronounc●… Salvation , Peace , and Good-will fro●… on high . Fear not , but believe , such a●… Ministration may be nigh to those , who in this new fram'd Ark do most closely and obscurely lie , till the Birth-Doors shall come for to be opened by the strong Angel. Know upon every Door , here i●… a several seal , to the number of seven to which belong the Seven Spirits . Up pon every Opening thereto watch , an●… stand still , till Time's Number is finished for the going forth upon the broa●… Water-floats . The glorious Lord , tha●… hath been hidden under this Ark , is now for to appear and unfold what the Seve●… Thunders hath foretold of Ages past For which saith the Alpha and Omega , do hereunto call you , whose Hearts are right and perfect to me , not only these ●…hings to know and see , but Eminent In●…truments to be for me , by the bringing ●…orth a new , and more excelling Gene●…ation , then yet have been existing . November the 23d . 1676. In the Night season , I saw my self , as ●…f I had been transmuted into a Bird of great largeness , like to a Hawke ; and found all my sensible Faculties and Understanding in that appearance , sluttering in an Airy Region , and this Commission Word I had , Go forth , and take a Prey , which attempting , I found a whole . Flight of Birds , in some way of resistance , I being alone , they thought they should have encompassed me about , and so out-mastered me . Then I called for my Bird-Mate , who was immediately , as in a large flying Body with me , and so we jointly commanded the whole Flight of the lesser Birds in that Region , and then they voluntarily came to shelter under our Wings . And methought it was a mighty Change , which I did not know how I came into , but all Care , Fear , and Sorrow were fled away . I did feel during this time no low matters of an Earthly Sence at all to touch me . I did during this time , feel also another sort of Birds like Bats did us pursue , which could not hold out their Flight , because of the excessiveness of this Light Reigon , but down again did fall , and again would strive to rise , blindly , to trouble and hit against those who were winged for to obtain the Prize . December the 4th . 1676. Look back to November 23. 1676. and there is the Vision , and here is the Interpretation of it . THere was much from this Vision manifested to me , first was , that this shewed , there must be a passing out of a gross , ponderous , heavy laden dark Image and Body ; for in the pure Airy Region , only Aetheral Spirits in Winged Bodies of Power could live and swiftly move . Such a Translation it became us to wait and look after , that it might be really accomplished , as the Figure doth call up to . For it was said , this must be till we come this Change to see , all to be in the very Body , by virtue of that Crystalline Stone , that formed must be within , who to its own Clarity must sublime us throughout , before we can go forth , like Eagles to mount , and to take our Prey . As to the resistency which I saw it , was thus to be understood , that at the first going forth , though thus impowered and spirited , yet it would not be understood by the very Elect , who were to be gathered to that Region : for something of Reluctancy there would be , till further confirmed by another Witness , that also should wing up in Spirit and Powers , And should marvellously draw and gather in the Scattered , who to Wisdom's Ministry do belong , which must prepare for the state of Mount Paran , and so for the New Jerusalem . Then queried I further about the last Flight , who were so few in Number , yet very troublesome , blindly lifting up themselves against us . It was shewed me , that there were dark sensitive Spirits , whose center was in the dark Holes of the Earth , that had some particular knowledge and relation to us , while we appeared to walk with them after their Similitude , but being herefrom changed , and something being formed in us , that hath given us a Winged Raise , and so made the Separation and Alienation , they would pursue to bring us down , that they might know us in their own Likeness , for in this Transformation they cannot , without they could come to be , as we are . Which is impossible , till the Holy Lump in them be made , and they be separated for this state , from all low things to live , whereunto we are called and appointed to live in the Ghostly Body , where we shall meet the Lord our Bridegroom , in the Airy Region . This Word much followed me , The Birth in you is the Son of God , but it doth not yet appear what it shall be : when as it shall work quite through , expect great alteration , even unto Transfiguration . At which I rebounded with this Answer , Ah Lord , how thick down do flow thy Prophecies , but what makes the working Wheel so slack to effect this mighty thing . Then said the Spirit in me , Thou art in haste , before the Earthly Mold be laid waste , not considering that ye are but come unto the restoring Ministry , that is preparing for the Birth of the Dove , out to fly , that carrieth all Wonders in its sevenfold Eye , which is your Lamp within , that getteth formation by degrees . Therefore it is not to be stirred , before it comes to its full Age : all that you are to do , is to drink in , what is brought to Hand by its Virgin Mother , for daily succour , as the Word of Counsel , Caution , and Direction , which is at present ; all which ye are to expend upon , for stay and strength , till its Birth-Day shall in and through you break . December the 5th . 1676. In the Night in my Sleep , the Accuser , and watchful Enemy assaulted me hard , upbraiding me with false and deceivable hopes , that I had in this Ghostly Birth ; demanding , why we should more then others in the World seek for it , that were left in the same common Faith with others , ever since the Holy Ghost withdrew , which was not again to be born through any one in Flesh , according as we looked for . Then this Word was present with me to repel , Oh get thee behind me , thou Spirit of P●…dition , that goest about to pervert Truth , and wouldst make void the Love's Election of God. Knowing well thou standest not in his Counsel any more , but art afraid ; nay , it is thy terrour to see Faith risen so high in any one , as thereby to conceive such a mighty Birth as this , that will so rise , as to overturn thy Kingdom and Reign , that hath been so long in the Earth : for hereby cast out thou wilt be . Therefore we will not doubt , nor throw away our Confidence , because the Birth we trust to , hath already upon it , the Foundation-Seal , being already named , which cannot be obliterated , without it be by yielding to thy daily renewed subtilties . Which as in the day of Eve , so again thou wouldst be prevalent ; storming high , so much as thou seest the Day grow nigh , of overturning the Babylonish Captivity . Much contest I had of this kind both sleeping and waking : One thing more I remember was his charge , that he some proof would see of the Father's Almightiness from his Birth in us . With that I roused up my Faith , and said , that thou mayst . & wilt , unto thy perpetual downfal : therefore away , depart with all thy Wiles from me . For I will no more give Ear to the underminings of such a Serpentine Spirit , who would circumvent me , in the process of my New Birth after the manner of Jesus . After this I fell into Sleep again , towards the Morning , then I felt such bitter Agonies in my outward Man , as if my Life had been just parting asunder , and throws and pains , as if my Back had been cleaving in two , which awaked me . And I was amazed , when I came unto my self , that I found all was so well with me : for I perceived the Evil One had beleagered me in his dark Magick , but could neither hurt me in Mind or Body . The watchful Eye of my Jesus being vigilant to preserve me from his Fury . December the 6th . 1676. After this Conflict , I waited to understand the meaning of this terrible on-set upon me , and it was thus spoken in me , Satan hath desired to winnow thee , and watched his opportunity to surprize thee , while the Animal Life was reposed ; and might he have been permitted , he would certainly have undermined the Virgin Birth , by overthrowing thy Faith. Which is the very Life-pulse of this Birth , for if that stop , the Life soon grows weak , therefore still maintain , and keep up that Faith , which is the material matter of this Birth , that the Evil One hunts to destroy . For could he make void Faith , he well knows , that is the very Basis of the New Creation-building , and thereby would throw down all , what ever hath been wrought . Consider , oh ye upon whom this Probation time is come , which will be the Birth growing , that you carefully provide , and gird on this defensive Weapon , oyling it well , that no rust on it at any time be found . As it is given you to believe , so mind to stir up this Gift in you , remembring what all precious Faith hath done in this World , through the very mortal Case . Nay , as ye read , the very Visible Creation was brought about , by the Word of Faith , and can be no otherwise Restored , to its first primary Purity , Liberty and Glory , but through the rising Life of Faith. Of which the Serpent's subtilty broke the Golden Chain , and cut that Silver Cord , which held up the Paradisical Creation ; by introducing his Temptation into Adam . Who hereby broke his Faith and Covenant with his God. Now then by one Man's disobedience to the Faith , all became faithless , by which then it was impossible to retain the similitude of God , for hereby he lost the use of the most holy generating property , and brought forth strange Births , as ye at this day do find the sad effects thereof . But now yet once again , an open Birth-Door is set , for Wisdom's Life-Seed to enter in at , which shall bring forth a new Creation store , much excelling all the Births that have gone before . To which good thing , so much prophesyed of , give great heed . Marvel no●… that the accursed Serpent's Seed is so enraged night and day , his Venom to let out : it is because he suspects thou art designed for some eminent use , through that principal Birth , that may be a means to ransome many out of Turkish thrall . Therefore at this Animal Life he did strike by his wounding Dart , but I thy Jesus stood with Faith , the Weapon Balsom , nigh , thee to heal . And will not fail thee still to guard against his Wiles ; keep but my Faith , and from it do not shrink . And so give charge to such , as engage with you upon the same account , and you will see certainly the issue of that Birth , that shall most perfectly restore the fallen Creation in your selves and others , in such a way , as yet no late President hath been , since Immanuel's Birth did descend . December the 7th . 1676. In the Night season , after some rising Ejaculations had ascended , and I falling into a Sleep , I was suddenly awaked , as if some Person had been in the Bed with me . Which in some kind of fear I rose up to see ; but saw nothing , so lying still in the consideration a little while , I felt sensibly a Hand all over-spread upon me , with an influence of great Heat , at which I marvelled what it should signifie . Then this Word spake , saying , Fear not , this Hand is stretched out , for to encompass the Birth , and by the Heat to fix the Life's impregnancy , that it might be past the Dragon's power any more for to slay . Who cannot cease to watch it with an Evil Eye , for which cause I have overshadowed thee with my Airy Body , which may bring forth accordingly , as Faith shall operate in its own Mystery , which is the great thing whereby the Parad●…sical World shall spring again , without toil and care . For this cannot be , until such a Birth be brought forth , that hath all Faith to go forth with all Power , as without guilt of Sin ; for that quencheth the Seal of Love , and Bird-limes the Wings of Faith , which is also a twisting Cord to bind down its Eagle-Body : but it is able to free it self from all , that brought it under the bondage of Evil. Now this renewing Birth , set your Minds fully upon , for it will be to you , the Noah that will comfort you , by restoring a New World from which the Curse will fly . I your Jesus must abide in my Heavenly Reservatory , till this Birth in you grow ripe , for it is the Elias that will come in another , and more perfect Ministration , then ever yet hath been , that must prepare for the Coming of me your Lord from Heaven . Who left this Work to be accomplished by the Buth of the Holy Ghost , which was to bring forth the most perfect Restoration , that so you might come to know Elias track , through the burning Chariot , for Translation . It will certainly fall upon the Lot of some one , or other , that are hereunto predestinated , to bring forth this mighty Elias in Spirit , as the first born in Wisdom's Day ; to go before , and overturn , and make ready for my absolute Reign , yet to be in the Earth , in order to the New Jerusalem descending Glory . Therefore take heed , be circumspect , believing this Birth for to see , wing up your Faith , and Pray , and travel mightily , that ye may be those Worthy Ones , to bear a Living Testimony for me . For a great and weighty Government will be entrusted with you , when Wisdom's Birth shall be fully ripened : for a much more glorious state then that of Solomon , shall be established upon the Ghostly Nativity . Instead of a Terrestrial , there shall be a Celestial greatness of Dominion , from this Birth-Lily springing , that hath like the two Witnesses been long slain in the Seed , and buried over with Earth , so as forgotten in the World. But now expect the raising of them up in each of you , who shall stand as Olive-Trees before me , still naturally flowing out with your Golden Oyl ; it shall not be as formerly , by way of Gifts now and then , but this Fatness and Olive-Sweetness shall spring out of your own Root , being hereinto fully changed . Then will you know the constant and fixed state , and no more want your Eternal Bride and Mate . December the 9th . 1676. A mighty Saying was ecchoed to me , brought forth out of the Counsel-deep , pronouncing it should be our Lot , to live by the Sword and Bow of Might , by which Jacob of old took great Spoil out of the Hand of the Amorite . Which was thus opened unto me , that this Word came to me , to let me understand , that our Blessing and Portion would come in by meer Conquest . For thus said the Holy and True , Behold and see , here is the Gift that I give to you , as a Father's Blessing , which is the Sword of my Spirit , and the Conquering Bow , whose Arrows are all of Gold : with these expect ye must get your Living , and also bring , into me , your God , your worthy Prey . Now therefore gird on this Sword , that is so richly oiled with the purest of Unction , and go forth all prosperously . It is not only a defensive Weapon , but it will cut down and destroy ; and resist every Balaam Spirit , which standeth in your way . None ever was possessed of this Sword , but that strong Potent Will-Spirit , that knew the Way to the Golden Pool of Oyl , there still to bath it , whenever occasion is for it to burnish , and display . The sight hereof will cause all about you , to stand in fear and awe , when they shall see you are so God-like , armed with strength of Power , which is so commandable , that all resistency will fly away against it . Oh this is that Spirit Weapon , which makes riddance first within thy self : it will suffer no Amorite , or Cananite near its Borders to dwell ; But Gideon-like make havock , hew , and cut down every Grove , where false Worships hath by blind Zeal been set up . But verily the Day is near , for the Sword of the Lord in Gideon's Hand to appear , which will make a quick riddance in the Earth . The Lamp of my Spirit in your Earthen Pitchers is now seated , though the time hath not yet been for them to shine out , by reason that the Olive-matter of the Holy Ghost is not yet come to that Perfection , to sound forth the Trumpet for the total Victory , over all Centers and Worlds , which shall certainly be conquered by this out-going Birth . But while this is perfecting , here is Conquering Work , that ye may not sit idle , but now to go on every day , somewhat to effect . Therefore another Weapon is given into your management , which is my Covenant Rain-Bow , which will be to you of great consequence , if you have skill rightly for to use it . The use of an Eagle Eye , that may this great Birth-mark espy . Here lieth the grand deep-sighted Wisdom to shoot forth such a Golden Shaft as may hit , and thereby make way for Wisdom's first-born to come forth , through sending out this mighty Arrow of all precious Faith. Nothing like this you will find , will be of travelling force to help you out in your Births Agonies , which upon you will come , before you can imbrace this Ghostly Body imbodied with a Soul and Spirit . That will spring all a new , from the creating Word imbodied in a corporeal shape . Which for a time shall remain a high degree of Wonder : For to see the Ghostly Power to send forth through contemptible Humanity , that high scented Breath of Air , which may be felt , tasted , and smelt with whom it is resident . Then this Question in me arose . Ah my Lord , when shall these Powers be set awork , so as the doubtful in Heart may somewhat hereof see , and we thereby from all upbraidings be set free ? I was thus answered , The Day is not to be put far off , for now is the acceptible time for Salvation to be wrought . There is conquering work still to be done within , the Flaming Sword must cut down every Briery Root , and burn up every Thorny Thought , which do near this Lily Birth spring , and vanquish all vaporous Clouds that thicken the Heavenly Air , with all the gross Animal Life of Sense , which is the greatest of Impediments . It is that Esau that holds Faith's Birth by the Heel , that it might not break forth . Therefore in the strength of Jacob's Angel , do you strongly wrestle : for by his Sword and Bow you must make your way , and Conquest gain , that so you may command both the Heaven , and earthly store . For Heirs of all Worlds ye will be : then gird up , and go forth all armed ; the munition of the Spirit is with you , so as nothing can harm you , who carry the precious and essential Root of Life in you . Even now , while but in it its Younglings day it is , yet it will be a defence of Glory , that now and then will sparkle through , by which it may be known , that in you is intombed a Precious Stone , a White Stone , that hath the Virgin 's Name engraven on it , which must be for the Lamb a Spouse and Bride . Therefore the Cry of the Spirit is , Prepare , make ready , and Pray fervently , for your Everlasting Birth-Door to open , that the Heir of Glory may enter therethrough : Even so let it be . December the 10th . 1676. The sweet living Pool this Night was mightily opened , and stirred by the holy driving Spirit , that brought choice and super-eminent good things , out of the high Kingdom 's store , saying also to me , Come , tast , and see , how you like the Heavenly Country-Fruit , that is ripened from that unmixed Element : Draw up unto my Table , for you shall sit with me , after the manner of a Spirit , and eat such things as are set before you . For I , your Lord must take special care to feed and nourish those , that are with Young , with the highest of Birth degrees . And indeed I did according to this Salutation , find a sweet and pleasant tast to my Spiritual Appetite , and a satisfying fulness . Hereupon followed an occasioned great enlargement of Soul-magnifying in Prayer , which at this time was more then usual , mingled with an oily Incense . Which feeling , I took all advantage to put forward , for the holy Birth-issue in each other , who were noted in the Life-Book , as was at this season asserted to me , with many other Words of signal Favour , that so we might have no cause to repent our Choice , in being professed Traders , for Wisdom's Merchandize , which would turn to that account , that we should not be ashamed of , though now for it under disrepute , as not understood , or known , but God will reveal us in his time . After I had prayed , I was encompassed with white waving Clouds for a good space together , with this Word , So shall ye your Lord in the Airy Body meet . Therefore we must be all pure and clarified , and constituted in and through the essential Birth of Life for the fruition and sight of the Flaming Body of Light. December the 11th . 1676. This Day this Word came to me , I thy original Sower am come into my Garden , to see what wanting is , to make up the full Beauty and Glory of my Husbandry , in your most refined and separated Mould . I see you are careful to keep it , for a higher degree of Seed ( as not being satisfied with what is sown and sprung up ) though there be many young and fruitful Plants , all Plants of Righteousness . Yet here is one principal Tree that is wanting in the midst of these , to grow for the better feeding and establishing of these . All which are worthy of acceptation to me your Spiritual Sower . I am come now to that Plantation , which I can call my own , where the Virgin Lily of Faith , and the blushing Rose of Love , and Marigold of Hope , and that sweet-scented Violet of Meekness , and the Cordial Gilliflower of Patience , and the Honeysuckle of Abnegation to all whatever proceeds from this cursed Earth , all these are pleasant in my Eye : Ye being found faithful an●… vigilant in these , behold one reserve I have yet more for you , who are beloved , as the most principal and weighty Seed , which is from the Olive-Tree , a Berry hereof I bring , to let fall into your selected Ground . This is that from which ye may expect an Olive-Tree to spring , that will feed all the rest , from its oily property , which will flow not by constraint , but voluntarily , and will all these Plants re-establish and refresh , as shall be felt in you , as Witness-bearers hereunto . This is that Olive-tree which emptieth it self forth upon these several Plants , being higher graduated and enriched , containing in it the all fluent dispersive Life that ascends upward , and again flows downward with oily Dews . Which as a Mist Waters the whole inward Ground for a daily flowry Spring , that I your Lord , may walk in the midst of these fresh scented ●…lowers . For as much as they were weak in themselves , and apt to withdraw and dye , therefore I have sown this pure Olive-Seed in the midst of them , which will arise to fulfil and perfect what the several Seeds Births have left behind , and short of bringing this to effect . For this Life-Tree acteth all free , because it hath in it self all-sufficiency , not by a forced Might , or constraint in Contest with a contrary Birth of Life . No , in this Olive-Tree , there is no such dividing property , it is from the one pure and perfect Essence of the Deity , which never ceaseth till it hath wrought out all Contrariety whereto it comes to be a fixed Root . Now then try your selves hereby , for thus it will work , to give proof that this Seed is of the right Olive-kind . It is indeed come in you withal great Love to restore ; therefore as the thirsty Ground open wide for this pure Oil-Olive to drink in , that so all Sin may be cleansed out of your Ground , for this Original Righteousness to take place , laying the old Foundations waste . Whereout the false Births Seeds so plentifully did spring , to which a stop must be verily be put . For though every Fruit of my Garden-Plantation in you have had its opposite , suffered to spring up by it , yet it must be so no more , after this Anointing hath throughout searched , and drenched every part , that belongeth to the new formation store . December the 12th . 1676. Being still followed with fresh Manuductions to wait for the Manifestations of what is yet but in us as the Spring , I was opened in my Spirit to be very sollicitous , that we might be of that account with our Lord Jesus , as for to go through this Birth in all its gradual Perfections , till the Holy Ghost should absolutely have a Throne in us . Upon which earnestness , this Word came to me : Where two are agreed to prosecute , what hath been predicted with the particular Love-design , it shall certainly be fulfilled in its Day , and in God's most glorifying season . Therefore unite , and strengthen each other , from the Oily Might which shall upon you still encrease , till that great Blessing you seek , out of each one successively hath its proceeding Volatile , according to the Nature of a Spirit . Who out will fly : no curb or restraint upon this Birth Power shall lie , when found all of one sacred Matter and Mould , for the holy Breath-Spirit to move and raise up to its own A●…ry Sphear , all in a body of Light and Spirit pure and clear . This may only be called the true redeemd state , that delivers out of all Fears and Sin-obnoxious Cares , into the highest Liberty , where all free access into Mansions of Glory , may by the taking Wing from this everlasting Birth , spring , and so enter into the Holiest of Holies . This only is possible to such who the anointed Shield of Faith do bear , that will not be daunted nor quieted , but ride on upon the mounting Horse of this Spirit of Faith , till ye may cry over all Victory . For of all that hath been said of this Birth , verily this Faith is the Sum & out going Power , that will make the Passage , and reach God's Omnipotency . December the 13th . 1676. In the Night I had a bright shine all about my Bed , which was signified to me , that as without , so it should be all Light from the seven Oily Lamps , that should be as a covering Flame to cloath the Virgin Woman , who should be impregnated with the Birth of the most holy Seed of God. Then queried I , who this Woman should be ? It was said , the Name was known , and written in one , that was to be of a perfect Heart , meet for high and Heavenly Converse , and so thereby contract a Sun-shine body of Light , Crystalline and clear , to wing unto the Heavenly Sphear , which is the Habitation for Spirits of Light. This Woman that is certified of by John in the Revelations hath not had its fulfilling Prophesie to this day , therefore yet to come , as it was in Spirit said to me , and that the pure and perfect in Heart might come this Woman to be , as the Wonder of all Wonders , which hath been since Time's Creation . The Birth of Jesus was great and marvellous , but this shall far excell it , because it will be of such high extracted Quality , as no Terrestrial can or shall see its God-like-form , but as its going forth may be felt and understood by Effects , to be indeed the Birth of the Holy Ghost . Then I further started this Question to my Lord , and Spiritual Informer , Whether this Birth should distinctly be manifested from this Sun-like Creature ? that is said to travail with it to bring it forth . For this Objection arose in me , that the Virgin that brought forth Jesus in a Fleshly Figure , she remained still the same , no transmutation came upon her , no more then upon others only living a holy Virgin Life , but no matter of Wonder after Christ's Birth wrought , a●… by or through her have shone forth , but all still by the Birth that proceeded from her . Who in that Day gave proof by Miracles of the pure Deity working through Humanity . This great Question was thus resolved me , through the Word of Life opening , which testified as followeth ; True it is , that in the humane Birth of thy Jesus , there was a visible shew of distinction , because of the Corporeity which then was needful to be born ; but in this case it will be otherwise . For this is a Birth of meer Spirit without any commixture of Humanity , only it will pass and act , sometime , through this Virgin Humanity , which it hath chosen to be its Birth-Womb or Temple-Body , whereby it may act its Deeds of Wonder , answerable to its Birth-Deity . So that here the Mother of the Virgin Birth will be more dignified and honoured , then the foregoing Ministration in the Birth of Jesus was . Therefore an oriental bright flaming Garment is allotted her , with a Crown beset with Stars , plainly declaring , that to her is given the Command and Power to bear sway within the Celestial Region , and by and through that near relation , and conjunction with this mighty Birth , when born , to go forth to seal , and save the Nations , that shall bow to its Soveraignty . For this Birth consisteth of marvelous Power , none can its mystical Being sound or find out , for it operates in every Creature and thing after a Magical manner . And in this one pure Virgin , she will first unseal that everlasting Source of ●…reasure , and therefrom distribute , according to the degrees and measures of the Holy Ghost , who shall give his quickning Powers first in them , who for this successive Birth , have their Minds purified and refined . For this a touch-flaming Stone there is , that will inkindle Life in each one , as its pleasure shall to introduce it self most free . For by way of Birth it will grow , in all that hereof shall participate , and after like manner generate . But oh here will be the great thing , who shall be counted worthy , to be the first of this Ghostly Generation for him to begin withal . December the 15th . 1676. This Word came , Behold yet , and see , here is Birth-prize within your most pure Womb-Hearts now laid , there is no prohibition , but all Love-Emanations , and Incitations by Spirit-provocations , to put you upon the believing the possibility thereof . And know for a truth , that this Birth will go forward , and grow mightily , if you do but keep to these two Rules , and observe them nicely : The first is to eschew drinking out of that Cup , wherein is mingled very subtlely Red Wine , that is sugar'd with all sweet sensibility , that flows readily into this Wine , being from the strange and Wild Vine . Therefore it must be refused , in regard of the evil Consequences that do attend it . For the Poyson of every earthly Essence is mingled here withal●… which contributed , doth feed up that ol●… Life-Birth , by which this is warned to depart out ; for what doth feed up the one , doth starve the other , they cannot be Twins in this sanctified and holy Vehickle , which only is allotted for the Nazarite . For whom a choice and particular provision is appointed by the Father of it . Now charge in special to yo●… is given , who herein may be concerned that you henceforth refuse to tast an●… of their delicious Fruits , that do sprin●… from the neathermost part and lowe●… Region , for they are all crude and sow●… for want of that kind way of ripening from the everlasting warm heat of th●… one blessed Element , which by givin●… proof of your Fear , Love and Ca●… herein ( lest thereby this Holy Thi●… should suffer ) ye must faithfully abstai●… from all her crude earthly Fruits , the may ye hope firmly , and claim bold●… Stores and Supplies out from the Tre●… sury of a God all-sufficiency , that wi●…l most marvellously excel all of this earthly growth millions of degrees , for Vigour , Strength , and Pleasantness ; That for the nutriment of this holy Birth-Stone shall be conveyed , though unseen , yet tasted and felt , by them that shall carry this Birth in them , till it cometh to its full Number and Date . The second Rule that was given us strictly to observe was this , alluding to the Woman in the Revelations , that was cloathed with the Sun , before she brought forth , signifying to us , that Clarity and Virgin-Purity was the signal mark of such as should her personate , in the Heavenly state . Therefore what less will become us , then Garments of Light , having no streaks of the Night of Darkness upon them , as it is written , all Light in the Lord. Who is our fine Linnen-Righteousness , to exercise the simplified Nature of the Virgin-Spirit , who this Birth is to bring forth in the World. Then also I had this further Advertisement , that it would be very requisite for us , who carried this living Birth-Stone within us , for to seek a Desart , solitary Place , void of all the commixed Solaces of this World , who would envy , and hate , and chase such as should apply themselves hereunto , as Noted Ones , who do wait for this great Birth refreshing . Therefore be wise and wary , said the holy Guide , and make no mention yet what the Lord is for , and in you doing . Remembring that Word , Let not him that is but putting on his Armour , boast or glory , as he that putteth off , having given proof of Victory . So ye are to consider , that your Walks here in this dark Valley , and amongst the Dead , is very slippery and unsavoury , and may well offend the holy pure , conceived thing within you . Now then fly to a solitary Wilderness , where you may preserve your selves and Birth , from the Dragon's Eye , that awakeneth and stirreth up every where against it . For as much as he , with his piercing Eye doth see who nearest the Birth-mark are ; now then up and away , take flight with that Wing which is a strong resolved Will , that carries swift as an Eagle , into that Path and Way which the Vultur's Eye shall not espy , during the time of your most secret hiding in this Wilderness . Which to you shall be as a Lebanon ; for the Angel of my presence shall here walk with you , if herein you shall obey , then will I feed and nourish you , with that which is choice and primary Food indeed , such as the gross and sensitive Life never understood , I do only require the act of your flying Will , to abide where you will see nothing grow , that can feed your earthly sensitive Appetite . Here is no other Life to be known , or exercised , but that of Faith , which must fetch in all Provision belonging hereunto . Therefore my Spirit doth allure you , who are justified and nourished by the outflowing Acts of Faith , which through a constant exercise will be of that predominancy , as to eat out and swallow up the mutinous Essences , which strive so hard to make void this Life of Faith. Now then do you receive from my Hand this Crystalline Cup , wherein is the Water of Life from the Fountain Rock : I do also place the Golden Pot of Manna by you , that so ye may have no need to wander out , but hereof freely take ; it will feed up unto the full grown Body of the Ghostly state . Now then be wise , and give no Ear to the crooked Serpent , who still will be casting in his Floods of Jealousies and Fears , saying , What make you here in such a desart place , shut out from all the pleasant things which are lawful to be enjoyed , with , and amongst your fellow Brethren . But these his sugar'd Baits meddle ye not with●…l , who hereby would subtilely supplant you of that good thing , which yet not being seen , carries with him , and his worldly adherents such little esteem . But be assured , there is that high extracted Matter sown within you , from which will rise the Star of the Wise , that shall win length of days , durable Riches and Honour by Strength and Dominion , and shall bring in another Kingdom . Therefore hold out your Wilderness-Temptation , and let none out-bid you , or take away the Crown from you . My Words forget not , the Spirit doth speak them . December the 18th . 1676. Upon this call into the Wilderness , it is shewn that Temptations would meet us , though high Manifestations of Love and Care would be here also expressed , for we are appointed to give eminent proofs of Faith , as the forerunners of the Sealing Ministry of the Spirit , which still follows believing . But we must expect many an assault , as sometime upon one and the other , who are entred into this abstracted dedicated state . Therefore much more the vigilant Enemy doth make his onset upon us , as we daily do experience . As having lately some occasion to take notice of the Pulse of Faith , beating low in my Spiritual associate , whereby I was mutually touched , and thereupon moved to invocate , that our Faith might jointly be kept up , or else the Birth could not be perfected , as was shewn to me , which made me wrestle mightily . Upon which this Word was given to me for him , that sometimes an Elias might despond , and make request that his Life might be taken away , saying , as Elias also , this Evil is from the Lord : what should I wait any longer in expectation , what am I better then my Fathers ? All which over-casting Clouds will happen sometimes upon ye ; what Faith could act higher then Elias , yet now in a fainting Fit , what lower ? Thus it was set before me concerning the Dr. my Friend's heaviness , and sadness , which sometimes seased him further . It was given to me for his Encouragement , that an Elias should yet be born through all hard onsets , to open the Heavens , and bring down the Blessings of Fruitfulness , upon the dry , languishing Earth within our selves , and power to open and unloose the Seals of that Spring , that shall make our solitary Habitation as the Eden of the Lord. Who will walk among the Stones of Fire , and commune with us , that so our Warfare may be all pleasant , till Time's Number for the full Manifestation shall be accomplished for us . December the 20th . 1676. Being driven in Spirit to withdraw , as into the Desert Mount , there apart from my self to be , as to the sensitive part , and to all things in the earthly Consideration . Knowing that herefrom I must absent , if at any time I would be present with the Lord. Who for the joy and pleasure that doth flow therefrom , might well invite us to wait in this blessed Wilderness . Where as dead and unknown to the World , we are attending to receive the high Throne Visitants , who will never appear but at such times and seasons , when we are able to clear our selves of this lower Sphear . Such pulls in from the Sodomites , by Lot's good Angel , we often do meet withal , who would have us dwell in the House and Tent with our Immanuel . Who will make ready the Tabernacle of God himself to dwell in us , as we can walk in his narrow Track , and avoid the broad Way of the Sodomites . As these Teachings were ministred by the Spirit unto me , falling into some drowsiness , which I was willing to do , for the composing of my Head , that was disturbed with pain , by reason of a flux of Rheum ; While I thus reposed , I heard a Voice say , Awake , for I have a great Secret for to reveal . Which roused me out of my Sleep , and immediately I saw in the Spirit this to pass before me , to wit , distinct Bodies , nothing of fleshly Matter , only like Corporeals in Figures , but the Substance was as if it had been transparent Glass , formed into the Idea of a Creature , so clear as if nothing but Crystalline Water had filled up every part of these Bodies . Then this Word did proceed as out of them , Behold and see , these be generated each from one , and have their several Regions to walk in their appointed time . December the 21st . 1676. This Morning I was greatly sollicitous to understand the meaning of this Presentation , which very readily and emphatically opened its Mystery , as thus , there were three distinct Changes , which we were to pass into , before the highest Degree could be attained , as from Faith to Faith , still higher , and from Glory to Glory , as the Speaking Word said in me , Here see , what the several states are , which you must strive hard to get through , here are three Births of the Spirit , one still greater then the other . As this observe by him , who herein was your Pattern , who broke through all these Births Gates making way to give an assured hope , that ye may enter in by the same threefold Degree with your Jesus into every several Region , till lodged for Eternity into the one fixed Element with the blessed Trinity . No more Removes therefrom to make , for there is your everlasting Rest ; but till this , the process of your Jesus you must keep in your Eye , and exactly follow . As now consider your selves with him , in the first Nativity of the Spirit , wherein the Christ-like Spirit is under Sufferings , lodged with Iniquity , oppressed with Infirmities , obnoxious to the ruling Powers of the Stars , subject to the cruelty of the evil Rulers amongst Men , who exercise subordinate Power , under their H ad-Prince , in this worldly Region . Which your great high Apostle himself suffer'd under , paying the whole of what-ever could be challenged from him . For you must know , there is a Debt due from every one , which must be paid , though it was answered by that publick Representative in his own Person ; being therefore offer'd up once for all , as a visible Sacrifice , and Propitiation for Sin ; as that which was only to shew what was still successively to run from this Line of the New Birth of Christ in the Spirit . Now then there is no way to free your selves from the Tyranny of what Sin hath brought you under , but by yielding unto the Death-mystical . Thereby the Debt will be discharged , and you set free out of all that , which since the fall hath exercised Authority over you , and thereby you shall know the first formation , into the clear and pure Airy Body : which will carry you , though obscurely , as Christ your Lord did , that shall hereout appear in another form , as he did when risen from the Dead , who did only to a few appear , discending from his Paradisical Sphear . Even so by the same quickning Spirit , pass over with your Jesus , till you arrive beyond Paradise , and come to assume that third Birth Degree , which alone is appropiated to the all-Ghostly-Trinity : which as in one , shall swallow up every lower Degree ; that now must go forward in you , in order to this superiour Birth . Which only can be born out of these , who are ascended to Mount Sion , as the proper Region for the pure Virgin to travail with this Birth in . Oh it is so high , great , and principal , that out of this holy Climate it cannot be manifested ; therefore consider what holy separated and sequestred Spirits , the hopes of this third degree of the Spirit 's Birth , do call you , for to give up your selves unto ? Faint not , but stick close unto that , which as a munition of Rocks , will be to you for Strength , Light , and Counsel , till to this last degree of glory you shall be brought , and therein your Jesus will appear . Therefore do you set forward : be as those that are dead , and yet alive . Be Ye not any longer , but let the second Degree of the Spirit 's Birth live in this very time of your attained process ; having so far obtained the potent Power of the free willing Spirit , as this to effect by the Birth-Spirit , which is already born in you , which will so far perfect the Death , as to bring forth that Body of the Resurrection . Which gradually proceeds from the Root of that Eternal Spirit which raised Christ from the Dead , this shall also be that generating Life-quickning Spirit in you , to bring forth the last and principal Birth-degree : which growing will be , till the compleat Death and Resurrection are passed through . Th●…n may ye expect the breaking forth of this high and great Manifestation of God the Holy Ghost , who will Reign indeed Omnipotently , over all that hath lain under the Fall. No Song of full Redemption can be sung , till this Kingdom of the Lamb and Bride mutually do meet . The counsel of the Spirit is to you , who have this pure Unction Matter in you , that you give it all scope and liberty , for its further driving forth in you . For ye may be , as many who have gone forth in this generating Birth , but have stopped the Life-Vein , before it could come to breath in a risen Body all of pure Air. Therefore double your Watch , and be heedful , for it is no light or trivial work that you must herein set upon : for w●…re you to begin your whole Life again , days few enough they would be , to clear and acquit all , to make room for this rising B●…rth forth to go . But to such as shall hereunto set themselves with a perfect He●… , Hezekiah-like , I will , saith the S●…irit , add unto their days some degrees of the Sun of their outward Life , which shall not go down till you have finished that Faith , which will give the power to open the fi●…st Seal ; where doth lie under the Saphire Stone . Obey , and flee to your appointed Wilderness , that this fore-running Life of Faith may have all supremacy over your sensitive part ; to work down , and bury in the Death-Grave , all which would this Bir●…h Lily with its Rose-Mate oppose . These things in charge the Spirit of Jesus doth mutually leave with you , the terms and conditions are faithfully revealed to you : you may either win or lose this great P●…ze , as to the Manif●…station hereof in this Principle . But be ye wise . December the 23d . 1676. It was this Morning further manifested to me , that those three , who so appeared unto me , were the same , which appeared to Abraham ; bringing the good News that the Isaac-Birth was near . Only they were in humane Shapes : these were all in a pure Mist , and formed into Airy Bodies , only for Spirits to behold . But this was the Secret that was opened to me from hence , according as was cryed in me , which was this , as the Word opened : Understand now , and k●…ow , oh ye Intellectual Spirits , for what end did these appear to thee . What less , but to advertise , that the great and last Birth-Day of the Spirit is drawing near ? The barren Sarah shall again bear from the Youthful Nature of the Virgin , which hath its time for to flower in Nature's Ground , for the Trinity to consummate all , by this one passing act , of transfused Spiritual Generation . This is that which must do the Cure upon the Mortal Sore , as this whole Birth-Trinity is born in each one . Births there have been from the Fathers and Sons property , as that of Isaac , and of Jesus in the Flesh , being figuratives , which have had their Mystery fulfilled . And here hath been the stop , being baptized into the Father and the Son , but not knowing that last and Celestial Baptism of the Holy Ghost . Who beareth no other similitude , but what answereth , and is consonant to that eternal Element , from whence this Ghostly Body is contracted . Which is all Breath of Power , a Flame of Purity , clarified Earth ; through which Golden Streams do run through every Vein , to make up a transparent Body : which may well become the Holy Trinity for to dwell in . Here is the Birth that is not yet come into the World : there hath wanted the Woman-Virgin cloathed with the Sun , for to bring it forth . Who must be drawn aside from all , and kept up only for this mighty travelling Work , who hath an appointed daily Portion from the high Father of this Birth , sent in for the nourishing of this which is so highly compacted of the threefold Seed of the Deity . That so nothing of defect , shortness of power and disability may be , which have been complained of hitherto . But when this Trine do agree as one , to pass through the Virgin-Mind , then shall such walk , as full Victors , over the Sea of Glass , having Bodies sutably framed unto those Spirits , which ye receive in the second Birth-Ministration . Which for want of such a Ghostly Body , through a Christ-like Spirit , yet remaineth weak , till the whole Mystery of Father , Son and Spirit comes , and shall appear , to Move , and open in the eternal Birth-center evermore . December the 26th . 1676. It was further noted unto me , from that Vision of the three Spiritual Bodies , That all Discovery and Revelation of the Will and Mind of the D●…y , would now be from these three , bearing Witnesses for themselves in our pure eternal part . Who there will never cease to be a Speaking Oracle for Manifestation , if we stick closely to observe and obey what daily proceedeth herefrom . For it was said to me : Turn and dive deep in , for the Living Word is become a bubbling Spring , that shall work out all m●…d things : that would corrupt , and make void the Law of my Spirit ; which henceforth to you , is to be a standing Rule . For all other ways and means for Information and Discourse , with the most Holy , are now ceased . God used and took up outward Figures to reveal his Mind by in former Ages and Times , as by the Ministration of Angels ; and then by his Son ; who came to reveal what was meet to be known and understood in that day of his visible Appearance in the World. Who could hardly bear to hear what was reported by him : who would have had as little credit in the World , as any now , if there had not been the Sealing Power of the Godhead ; by which the World was convinced , for Obedience to the Faith , which then was required . But this Ministration of Jesus shutting up , what must the Just now live by in these last times ? Your Jesus doth not turn you over to a dead Stock to live upon , as to what was done and written in his Day ; but transferreth you over to a lively Manifestation , and fresh Openings from his Spirit 's Birth in you . Whose leadings and drawings observed , it will further point you , to what may still be generated from Spirit to Spirit . Yet in a higher Birth-Degree , for that which is at first but a Spirit of Prophecy and Revelation , will turn it self into a fixed Body . All which proportionably is to ascend into the New Jernsalem , for to bring it down in the transparent Ghostly Power . For when Spirit and Body do mutually agree together , and knit after the manner of that secret Formation , then it seeks its own Region to dwell in . For if the Trinity will appear among these low Inhabitants , then a Body must for them be prepared . Oh then see what the Light and Life-quickning hath yet in you to do ; to wit , a travelling Work still , that as Jesus hath had his Birthformation , so now the Holy Ghost may be fully , formed ; that so ye may not need to have a Star-Leader , or depend upon this way of Revelation that now you are waiting upon . For you shall know in the first Root of knowledge , as God himself knoweth : But in the present time , the Spirit measureth out according as you are able to bear ; which are but as Sprinklings , to what the broad Waters shall co●…er your Earth withal . However hereunto ye do well to attend , as unto the sure Word of Wisdom ; that shall drop in the all-healing Gold , to make ready for what hath been fore-told . One thing more in order I do require , that seeing I have made choice of you , to bear my Name mystically upon your Breast or Table-Heart , where I do answer all your Enquiries ; that you reserve for me , that most Holy Place to commune with you there alone , suffering no polluted thing to enter in ; for to raise any fume or dark Vapour upon the Breast-Plate Stones : which will ecclips the lustre of them , so as no Light they will give to you , for further proceeding . And if they should be clouded through cold earthly Damps , your way would soon be dark : and at a loss ye would find your selves . Therefore beware of darkening your Foundation-Light , for witho●… great heedfulness , ye may cast a Shadow upon 〈◊〉 ; then no certain discovery or resolve ●…an be given , though ye make never so ●…rict an Enquiry . This was the cause ●…nd ground of all Apostatizing in former ●…nd present Ages ; having stifled the ●…peaking Oracle by crouding earthly ●…uff into that , which should be the se●…arated and consecrated place ; for the ●…iving Testimony thereout to open , for ●…aily Instruction and Guidance . Which ●…s of absolute expedience in such a dan●…erous state , where so many cross , false , ●…nd by-ways do offer themselves to the Eye . But keep you to your own Breast-Plate of light sparkling Stones , and they will give to you sound Judgment , and Sion-Laws : and as need is , still Renew you ; till you in all things shall be perfected , for Jehovah Shammah to fill up your Temple-Body with Glory . December the 28th . 1676. In the forepart of this Night , I was much pondering , and considering the weightiness of the Ghostly Formation , how difficult a thing it was , and hard to be by any brought forth : though many have hard ●…ravelled for it , yet there wanted both Strength , and Perfection of Righteonsness , which I saw we also were deficient in ; Therefore not sufficient to carry through such a wonderful Restorative Birth of Life . But as I was complaining , and owning our impotencies and unmeetness hereunto , this Word came : My Grace can make strong , where sence of the greatest Weakness is ; therefore hope and believe down all Discouragements . Which Word much comforted and quieted me ; and I fell asleep In which I saw a young Elephant that was to be bred up , and it was presented to be my care and charge to feed it . When I awaked , it was said to me , That as this Elephant for strength , so we should grow to be ; And no burthen o●… weight what ever cast upon us , should cause any shrinking , or bowing under it . For such a strong Elephant-Power should by degrees grow upon us , if careful we would be , here to feed up thi●… young Elephant , which was by this Figure presented to us ; The Mystery hereof lying hid in us , for its appointed time . A Letter of Resolution , in Answer to some Objections sent from a Learned Physician to the Publisher hereof , upon occasion of the English Edition of The Letter to some Divines , concerning the Question , [ and may for the like reason refer to this present Work. ] Whether God since Christ's Ascention doth any more Reveal himself to Mankind , & c ? Dear Sir , I Do not at all wonder at the Difficulties that are made by the excellent ●…rson your Friend , to credit those more Secret and Extraordinary Favours of God , which some are Witnesses to in these Latter Days ; and ●…e might be , were they but qualify'd to receive them . For it was not but after much doubting , and long Examining , as I have said , that I came my self to be satisfy'd in this matter : and therefore I can with the less difficulty allow it in others . I 'm indeed made truly sensible that Unbelief is that Sin which doth so easily Beset us : and having found it to be so in my self , I know how to pity it in any one else , and can't but think the Warning of the Author of the Epistle to the Hebrews against it , to be as highly seasonable as it is little regarded . It s plain enough , that no other then this can be there understood , as well from the Context , and whole Design of the Apostle , as from the entire History of the Old and New Testament . For this very reason it is that we are encompassed about with such a Cloud of Witnesses , who exercising the most Heroical . Acts of Faith , were admitted to a more immediate Conversation with the Divine Being , during their Pilgrimage on the Earth , and to a more illustrious Communication of his Light & Love , then the Presumptuous and Incredulous Spirit of Human Reaso●… can ever dive into ; that we seeking to tread in their Steps , might come to be , in like manner Illuminated and Inspirited as they were ; & laying aside This that besets us in the way to the ultimate Perfection of our Nature , by the Union of it with the supream Good , may run with Patience the Race of Faith that is set before us , which they have already run . And certainly this very Sin , which so much hinders us in running this blessed Race , and from obtaining the same glorious Privileges which they Here obtain'd , is also a Sin that is easily to be avoided , ( as some you know would have it translated ) if we can but reflect a little , according to the direction here given us , either upon Enoch , or Noah , or Abraham , or Moses , or David , or any of those Worthies mention'd in the foregoing Chapter . And still much more if we do ( as the Verse immediately following leads us to ) but look up to Jesus the Author and Finisher of this Faith ; who being the same Yesterday , to Day , and for ever , will not be wanting to work it in us , as he has wrought it in them ; but conditionally that we do look unto him with a constant and fixed Eye . Upon which give me leave to say , for your Encouragement , as well as for my own , that there is a certain Person , well known to you and me , whose Angel did lately appear in full Day , in an upper Room , where a few Names were met together , to wait for the Promise of the Father , in the Latter Effusion of the Spirit : and these very Words were spoken by an Internal Speaking , which are the second Verse of this twelfth Chapter ; and which therefore I the more heartily press upon you . Now as to that little Book , in particular , I freely confess there may be several things in i●… which may appear to be beneath the Majesty of God , or against the Truth of the Holy Scriptures , before they are rightly and truly understood , and so may be apt to offend all those that are possessed with contrary Preventions . But if we have not Care , our Zeal will carry us much too far , and we shall soon effectually overthrow , as to us , that very Foundation which we would establish . This Excess of Anti-Enthusiasm is truly a most compendious method , of Moving the Boundaries of that we acknowledge Immoveable . For if we should be for throwing away our Bibles presently , when we are not able to answer all the Objections that a Sceptical Wit is able to bring against them , as unbecoming the Divine Majesty , I am afraid but very few would be able to keep them long . Though indeed there be nothing in them , but what when apprehended through , and according to the Spirit , by which they were written , i●… most highly worthy of it : this yet matters not . And if I should stay to receive any single Book either of the Old , or of the New Testament , till I were so well furnished , as to reconcile every Passage with all the rest , it might be perhaps very long before I must admit some Books that are recognized to be Divinely Inspir'd . None can be more firmly perswaded then I am of the Truth of Saint Peter's Word , that the Heaven must receive Christ till the Times of Restitution , but then I am not able to see how this does in any wise contradict his Internal Appearance and Speech to such Virgin Souls , as he has wash'd and sanctify'd in his Blood. Nay , I do not comphehend why he may not manifest himself in this manner to Thousands of Persons in as many distant Places at the same time ; and never all the while come down from the Throne of his Glory in the Heavens : I dare not limit the Operations of his Spirit , which pierces every where , I had much rather adore them , and wait in a Child-like Disposition to be Disciplin'd by Him. And indeed when I consider the utter Impossibility to explain any thing of the Soul's Nature , without admitting his immediate Causality and Influence , I do not think it so very strange to conceive that he should by opening the Inmost Center of that Principle or Life , which is his own Inbreathing , reveal himself to it as Present , and hold therewith a very familiar Communication . And seeing it is undeniable that Christ since his Reception into Heaven , has actually both appeared and spoken to some Persons , by the Sacred Records themselves ; it is no more difficult to suppose , that he may do so again whenever he pleases : and it will be certain that this can never be the meaning of that Text which this Gentleman seems to understand . He that has appear'd to Saint Paul and to Saint John , since his Glorification , and shown to them things which they knew not , and who has expresly declar'd , Behold I am with you to the end , can hardly methinks be supposed to have bound up himself for ever , not to manifest himself in the same or like manner , by Vision , Intellectual Revelation , or Extasie , to any others while they are in these Mortal Bodies , for the sake of some Great and Glorious Good. Now what there is in all that Book , so far as it is said to come from him , which doth not directly tend to this end , and which is not highly becoming the Majesty of God , I most profess I am not able to find , after the most curious Research it is possible to make . As for those special and tender Endearments , which are us'd by Christ to his Church , and more immediately addressed to this holy Virgin standing in the Figure of it : They are sufficiently warranted by Scripture : and were they not , very much might be said to vindicate them . What-ever particular Objections he or you may have , I shall be ready to consider with all Meekness and Sobriety , when-ever they are produc'd . But I tell you before-hand , that it will be very hard to bring any , which were not brought against the antient Prophets in their time : and which may not be as easily remov'd from one as from the other . As for those common Imputations mention'd in yours , they have always been urg'd , and always been despis'd by Persons under the Leadings of the Holy Ghost . And I leave you to judge , as a Physician , whether all that is related in that Book can be accounted for by Fancy , Vapours , or Cerebrosity : more particularly what you read in these Sections , 11 , 27 , 31 , 33. For Mr. Mede I have indeed , a very great Deference , and too much ever to believe that he could intend to contradict himself , or do it in such a great Point as this , and not know it . All the World who have but look'd into him , or even but heard of his Name , must needs know what was his Sentiment as to the Glorious Reign of Christ : and if that Great and Judicious Man ranges the Milluaries amongst Hereticks and Apostates of the Latter Times , it is easily to be gather'd that he could mean no others , then such who by their gross and unworthy Conceptions corrupted that very Truth which he so strenuously asserted . For if this be not a Truth , I know not any one you can make out from Scripture . And I dare say that your Learned Friend must own that how much soever it may be exploded , it is yet a Doctrine more clearly to be found in the most Primitive Antiquity , than the greater part of those which at this day so much divide the contending Parties of Christendom . Now as for your Friend , whom you dare to trust , he is indeed a Disciple of Wisdom , and a Son of the Prophets , but he is yet but in a low Class , and very young in this Heavenly Life . But could he Experimentally declare more then hitherto he can , it might not be very expedient upon many weighty Reasons so to do , till the great Effusion of the Miraculous Powers do make the way clear for such a Declaration : However he can say that he is not a Stranger to the Baptism of the Holy Ghost , which is by Fire . He has seen the Fulfilling of some Prophecies already , and so is the better encourag'd to expect that of others . His Tryals , Deliverances , and all the secret part of his Life , both at home and abroad , has been strangely singular : and what God designs to do with him further , he knows not , but desires to stand entirely Passive to his Will. Now it remains that I should answer your Last Request , which concerns the distinguishing the Impetus of our own Imaginations from Divine Inspirations ; which contains in it two Questions , 1st , How the Persons themselves that are under them can distinguish them ? And 2dly , How others that have them not , are to judge concerning them ? But of all that relates to this you may expect a Particular Account by another way , in Answer to some Queries that were proposed to me . And in the mean time I recommend to you for your Guidance , the very last Revelation in the Book . I have this only to say to the First , at present , that the Imagination ought to be perfectly mortify'd ; the Death and Cross of Christ being the true Path to Illumination : And to the Second , That Care is to be taken , neither too hastily to Approve , nor too hastily to Reject ; but to Try all Spirits , and to hold fast them that are Good , suspending to pass Judgment on those that are not understood . May the God and Father of your Spirit , enlighten it in his own good time , to his Glory , by the Internal Revelation of his Son Jesus Christ , through the Operation of his blessed Spirit , that works in you : that so by your own Experimental Conviction , you may be able to Convince others , and so by promoting that Divine Knowledge , whose Increase is foretold by the Prophet Daniel , you may shine as a Star in the Firmament of Wisdom . So committing you , with your dear Companion , to his Gracious Protection , I take leave to subscribe my self Your known Friend . London , Septem . 9. 95. Query . How are Spirits to be Discern'd . IF this Query refers to the Persons themselves , who are , or suppose themselves led by a Good Spirit , it is Answered , That the Manner of Discernment is by Sensation , which is not to be described . This Sensation like the New Song , the New Name , and the White Stone , they only who do experiment , and while they do experiment , are able to distinguish . But then it may be Queried , How shall they who suppose themselves to be led by a True Spirit , and are not , be enabled to discern aright in this matter , since they are without this Spiritual Sensation , by which the others are assur'd concerning the Truth of their Visions and Revelations ? Ans. They are to seek for it of God , by a perfect Mortification of their own Wills , and especially as to these very supposed Favours ; and by most instant and violent Prayer . Thus some who upon the Commission of an evilthing , have been depriv'd of the Good Spirit of God , which they did enjoy , and have been deliver'd up to a Spirit of Delusion for some time , Satan all this while exactly Personating an Angel of Light , giving forth false Oracles , and opening a false Paradise upon them ; have been again restored to their former Enjoyments and Divine Sensation , the Scenes of the false Paradise made to drop into pieces , and the true One to Open , and the Evil Spirit forced to stand before the Angel whom he had Personated . If it be further Queried , Whether , and How , do those that are truly led by the Holy Spirit , discern the Spirits by which others are led ? The Answer will be , That all are not able to do so , but only some that are arriv'd to a very high Degree , and great Experience in the Supernatural Life . As for the Manner of Discerning , it is the same with respect to others as to themselves ; there being no Mark so certain here as that of Internal Sensation . Thus Spiritual Things are spiritually discerned , felt , and received : and the Spirits of the Prophets are subject to the Prophets . But if in the last place it be demanded , How then shall those who are Strangers to these Leadings of the Spirit , and who desire alike neither to fall into any Errour , nor to resist the Truth , be able to govern themselves in this Matter ? To this the Answer is very easie , That they are not to perplex themselves in this Inquiry , so long as they remain either Carnal , or Rational , but to endeavour by all means , according to the clear Path chalk'd out in the Scriptures , to become Sdiritual . To which State when they are arriv'd , they need not fear being able to judge or themselves : and if with respect to others they shall not be presently capable to judge , they can be under no apprehension of any danger , so they do but follow the pure Dictates of the Spirit to themselves ; and therefore they will desire this satisfaction , no further then as it shall be given them from Above . However even they who are not arriv'd beyond the Rational Life , need not be much mistaken , while they continue so . For if that which is said to be Revealed , be of weighty concern either to that Particular Soul , or to the publick , and if it directly tend to Purity of Life , and to the Exaltation of God , and the Humiliation of Man ; then if it be not plainly disagreeable with what has been for Certain before Reveal'd , even they according to their meer Natural Reason ought not to slight it . Two Testimonies for the Dispensation of the Spirit Revived . I. The Testimony of Dr. J. P. the Author's Fellow Traveller . Christian Friend , NO other Foundation can be laid , that what Christ hath laid , for he hath laid himself in his Saints , to be established upon , whicn is the hidden Mystery of God : But to know and to feel Christ in us in his Burning Flaming Heart of Love by way of Wedlock and Marriage-Union , between the Soul and its Bridegroom ; This is a deep Mystery , that few are counted worthy to comprehend . But all these Feelings , these foretasts of Divine Love , with ravishing Joys , do but leave us to the Warfaring State , against all our Spiritual Enemies , to conquor Hell , Sin , Eternal Death , Dragon , and all Hell-Devils , together with the Beast and the Earthly Life in our selves : for to the Conquerors , the Glassy Sea and the New Jerusalem , as a reward will be given ; for it will open within the Soul-Center . Let us remember our Calling : We were called to Fight with our inward Spiritual Enemies , for the Garland of Paradise , aad for the Garland of Flowers , which were wont to be given to the Conquerors . And we are to contend for the the Crown of Pearl : which is Christ's perfect Deity in his Eternal Humanity in our Souls , we are yet to strive with all earnestness , for to obtain the Banner of Victory , over the Hell , Sin , Death , and Curse in our Souls ; by reigning with the risen Lamb 〈◊〉 dominion , over all Devils and wicked Babylon , from whence we are called to Separate from . Yet Good and Evil are wrestling within us , Day and Night in Strife , Life and Death , Light and Darkness , are in Contention , who should Reign , and which should have the Dominion ; therefore in the Unity and Harmony of the Love , we are to persevere , till we see Christ's Coronation-Day ; till he in us , and we in him , come to see him Crowned , and all our Enemies under his Feet . This will be our Reigning-Day indeed , when Hell , and Sin , and Death , and Mortality in us shall be swallowed up of Immortal Life and Glory : When we shall know but one Heavenly Life , moving and acting through every form of the Soul. Seeing such a Ministration is left us by Christ , on this the Grave to be enjoyed , when the Seventh Angel shall sound his Trumpet , and it is so near us , and we near it ; let us give all Diligence , all Watchfulness , all Labour for the Possession of it . Then Christ within us , and Christ without us will meet , in one Center of Glory ; and both will make up but one Wonder . These Lines I hope , will be no Block in your Christian Progress : If a Spark of Love-●…ire inflame your Soul , to seek after the Center of Perfection in Christ , I shall rejoyce , Christ in us can do it in a moment , by opening the Glassy Sea in the Soul's Property . This is the Mark we are pressing after , as fellow Travellers . Wherefore we make our selves Strangers and Pilgrims to this Earthly Principle . I commend you , dear Soul , into the Arms of our Emmanuel , who will bring his Constant and Faithful Seekers , to be with him in his Kingdom of Glory . So I rest Your fellow Traveller in the Patience under the Cross , J. P. II. Mr. T. B's Testimony of this Dispensation . THis Dispensation does not only keep us close to the Person and Offices of our Lord Jesus Christ , but with it or in it is conveyed the very essential Grace , or the Body , Spirit and Power of Christ , to abide in us as a constant Spring of Divine Teaching , and of Spiritual Sensation , and as the true and great Root of Regeneration , which is Christ in us the Hope of Glory : So that in this Dispensation , we do essentially and vitally enjoy , that which many other Christians do but discourse of , and breath after , as a thing mostly unknown ; keeping close to it , i●… purifies us Soul and Body , and leads us most directly into Mount Sion , or the Heart of God ; this is most essentially true , and a long considered experimental Testimony . T. B. FINIS . Errors Corrected . Page 7 line 22 f no read now . p 8 l 8 r Parabolical [ way : and ] yet . p 9 l 1 f Indea r Idea . p 13 l 5 for Objection r Object . p 32 l 19 f [ , ] r [ . ] while . p 33 l 13 dele to . p 34 l 4 dele as . p 37 l 17 f [ , ] r [ . ] p 53 l 4 f This r This ( is ) . p 64 l 19 f 1675 r 1674. ibid l 21 r is ( not ) to be . p 65 l 4 f Eternity r Emnity . ibid l 16 f Fuition r Fruition . p 76 l 23 f is r are . p 80 l 22 f Trusty r Trustee . p 81 l 3 dele do . p 87 l 13 f World r Word . p 93 l 15 f Security r Purity . p 94 l 24 f working r wonderworkingly . p 95 l 7 f Promise r Province . p 96 l 4 f belingrings r Beleagerings . ibid l 7 f cleaving to r cleaving ( close ) to . ibid l 20 f strong hold is the r Strong hold ( is , ) is the. p ●…8 l 18 f with me r with mine ( s●… . Chariot ) . p 100 l 25 f aimable r amiable , p 106 l 7 f Life r Leaf . p 107 l 19 f was hither r was ( upon the fiery Wheel ) hither . ibid l 2●… f thy r this . p 108 l 20 f Corruppter r Corruption . ibid l 8 f mingled hereupon . By r mingled . Hereupon by . p 110 ult f Coagulation by r Coagulation ( or mixing ) by . p 115 l 7 f set r sit . ibid l 19 f our Ap , r our ( spiritual ) Appetites . p 116 l 10 f terrour r fervour . p 119 l 18 f into one Spirit I was r two into one Spirit was . p 112 l 19 f Spirit or Wisdom r Spirit of Wisdom . ibid l 18 f meet r neat . ibid l 21 f was to pr. r was ( in great concern ) to pr. p 123 l 3 f akin read a Kin. ibid l 14 f which r ( in ) which . ibid ult Spirits ( will be ) . p 125 l 4 r propagation ( through ) ibid l 7 f Man-God r God-Man . p 127 l 8 f Shion read Heshbon . p 128 l 6 f Court r Covert . ibid l 13 for the in outw . r in the outward Lifes Form. p 133 l 8 f passive , process r passive Process , dele to commate . ibid l 18 19 f shall by r shall ( be ) by . p 131 l 16 for uncloyed r unclogged . p 132 l 4 f Serenity r Security . p 134 ult for to be r ( fit ) for to be . p 142 l 2 f nativity r maturity . p 143 l 15 f ceased r seized . p 144 ult for dance about r Star-glance about . p 853 l 19 f believe r believe ( it ) . p 156 l 11 f Salvation r pointing to the Doctors Salvation . p 154 l 23 f whether r whither . p 159 l 26 f we are all r we shall wear all . p 162 l 21 f for any praise of r and way of . p 163 ult f believing r blessing p. 166 ulr f to that r to be the. p ●…67 l 18 f in Bonds r and Bonds . p 168 l 13 f to him , to his r to see his . p 170 l 18 f unto r unto ( you ) . p 172 l 12 f are Found r are ( to be ) Found . p 177 l 21 f away r a Way . p 180 Col 1 l 3 f Ex. 28. ●…7 . r Ex. 28 , 17. ibid Col 2 l 5 Rev. 19 , 20 , 21. r Rev. 20. v. 19 , 20. ibid Col 3 l 8 f or r and. p 182 l 14 and 28 , 13. r Ezek. p 187 l 12 f the Bride r ( as ) the Bride . p 194. l 〈◊〉 f will r will ( the ) , p 203 l 3 f Secretaries r secret Rays . p 204 l 10 f hold of r hold on . p 221 l 12 f besides r besides ( me ) . p 229 l 18 f Freewill r Fewel . p 231 l 6 f upon you : impressed you 〈◊〉 upon you impressed you are . p 234 l 18 f is r are . p 236 l 17 f over r overcome p 237 l 5 〈◊〉 repass r repast . p 241 l 2 f didst steer and run r didst see r●…n . p 243 l 23 f which r with . p 245 l 24. f who it r who is . p 250 l 1 for Mountain r Mansion . ibid l 3 f driven r ( you have been ) driven . p 252 l 11 f an r no. ibid l 25 f shall r shall be . p 253 l 9 f Revelation r Revolution p 266 l 2 f came it r came in . ibid l 7 f numerously r numerously . ibid l 12 f circling r circling ( Eye ) . p 269 l 6 f Aim r Arm. p 271 l 8 f Covenant r Covenanter . ibid l 23 f comes r came . p 274 l 9 f of r after . p 277 l 16 for yea r yet . p 278 l 11 & 12 f Horan r Horon . p 281 ult 282 l 12 f For out-proceed r For out of the Thundering Voices , glances of Light from the Majesty will proceed . p 288 l 14 f so r am . p 295 l 3 f Mounts r Mount Sions . ibid l 28 f whither r whether p 305. l 12 f hear r here . p 319 l 21 f looking r footing . ibid l 22 f their r there . p 321 l 21 f we r he p 322 l 16 f to r so . p 326 l 9 f King r Thing . p 334 l 5 f contaction of his r contraction of this . p 336 l 5 f their nature are r in their nature they are ibid l 10 f Mutations r Mutinees . ADVERTISEMENT . WHereas some Things have been Scandalously set forth , and Printed under the Name of this Author to the Reproach of Truth , and the Dishonour of that which is Holy , it is thought fit for the putting a Stop to such Impostures , and the Evil which might thence ensue , to give a Catalogue of the Books which the Author hath hitherto Published . 1. THe Heavenly Cloud , or , the Ascension Ladder . 4to . 1682. pag. 40. 2. The Revelation of Revelations , an Essay towards the Unsealing , Opening , and Discovering of the Seven Seals , the Seven Thunders , and the New Jerusalem State. 4to . 1686. pag. 130. 3. The Enochian Walks with God , found out by a Spiritual Traveller . 4to . 1694. p. 38. 4. The Laws of Paradise ; Given forth by Wisdom to a Translated Spirit . 8vo . 1695. pag. 69. 5. The Wonders of God's Creation manifested in the Variety of Eight Worlds . , as they were made known Experimentally to the Author . 8vo . 1695. p. 89. 6. The Mess●…ge to the Philadelphian Society whithersoever dispersed over the whole Earth , together with a Call to the several gathered Churches . 12ves . p. 108 1696. 7. The Tree of Faith : or the Tree of Life , springing . up in the Paradise of God ; from which all the Wonders of the New Creation must proceed 12ves . p. 122. 1696. 8. The Ark of Faith , pag. 33. Notes, typically marginal, from the original text Notes for div A49866-e17050 See the Preface to the Laws of Paradise . This having been found without any Date of the Year , and the Author having forgoten when it was , cannot find any one that more nearly succeeds the foregoing one . * The Laws of Paradise were hereupon given down . * The Father . 
A53719	----	Phronēma tou pneumatou, or, The grace and duty of being spiritually-minded declared and practically improved / by John Owen ... Owen, John, 1616-1683. 1681 Approx. 704 KB of XML-encoded text transcribed from 180 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53719 Wing O792 ESTC R32198 12354829 ocm 12354829 60109 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53719) Transcribed from: (Early English Books Online ; image set 60109) Images scanned from microfilm: (Early English books, 1641-1700 ; 1024:6) Phronēma tou pneumatou, or, The grace and duty of being spiritually-minded declared and practically improved / by John Owen ... Owen, John, 1616-1683. [8], 334 [i.e. 350] p. Printed by J.G. for Nathaniel Ponder ..., London : 1681. First three words of title in Greek characters. Running title reads: Of spiritual-mindedness. Numerous errors in paging. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life. 2005-03 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-09 Andrew Kuster Sampled and proofread 2005-09 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR THE Grace and Duty OF BEING Spiritually-Minded , Declared and Practically Improved By JOHN OWEN D. D. ROM . 8.6 . To be Spiritually-Minded is Life and Peace . COLOS. 3.2 . Set your Affections on things Above . LONDON , Printed by J. G. for Nathaniel Ponder , at the Sign of the Peacock , in the Poultry , near the Church , 1681. The Preface . I Think it necessary to give the Reader a brief account of the nature and design of the plain ensuing Discourse , which may both direct him in the reading , and be some kind of Apology for my self in the publishing of it . He may therefore know , that the Thoughts here communicated , were originally private Meditations for my own use , in a season wherein I was every way unable to do any thing for the Edification of others , and far from expectation that ever I should be so able any more in this World. Receiving , as I thought , some Benefit and satisfaction in the Exercise of my own Meditations therein , when God was graciously pleased to restore a little strength unto me , I insisted on the same Subject , in the Instruction of a private Congregation ; and this I did , partly out of a sense of the Advantage I had received my self by being conversant in them and partly from an Apprehension , that the Duties directed and pressed unto , in the whole Discourse , were seasonable from all sorts of present Circumstances , to be declared and urged on the Minds and Consciences of Professors . For leaving others unto the choice of their own Methods and Designs , I acknowledge that these are the two things whereby I regulate my Work in the whole Course of my Ministry . To impart those Truths of whose Power I hope I have had in some measure , a real Experience , and to press those Duties which present Occasions , Temptations , and other Circumstances do render necessary to be attended unto in a peculiar manner , are the things which I would principally apply my self unto in the Work of teaching others . For as in the Work of the Ministry , in general , the whole Councel of God concerning the Salvation of the Church by Jesus Christ is to be declared ; so in particular , we are not to fight uncertainly as men beating the Air , nor shoot our Arrows at Random , without a certain Scope and Design . Knowledge of the Flock whereof we are Overseers , with a due Consideration of their Wants , their Graces , their Temptations , their Light , their Strength , and Weakness , are required herein . And when in pursuance of that Design , the Preparation of the Word to be dispensed , proceeds from Zeal to the glory of God , and Compassion unto the Souls of Men ; when it is delivered with the Demonstration of a due Reverence unto God whose Word it is , and of Authority towards them unto whom it is dispensed , with a deep sense of that great account which both they that Preach , and they that hear the word Preached , must shortly give , before the Judgment Seat of Christ ; there may the a Comfortable Expectation of a Blessed Issue of the whole Work. But my present Design is only to declare in particular , the Reasons why I Judg'd the Preaching and Publishing of this small and plain Discourse concening the Grace and Duty of being Spiritually Minded not to be altogether unseasonable at this time , in the present circumstances of of most Christians . And the first thing which I would observe unto this End is , the present Importunity of the World to Impose itself on the Minds of Men ; and the various wayes of insinuation whereby it posesseth and filleth them . If it attain hereunto , if it can fill the Minds , the Thoughts and Affections of men with it self , it will in some , fortify the Soul against Faith and Obedience , and in others , Weaken all Grace , and endanger Eternal Ruin. For if we Love the World the Love of the Father is not in us ; And when the World fills our Thoughts , it will entangle our Affections . And First , the Present State of all Publick Affaires in it , with an apprehended concernment of Private Persons therein , continually Exerciseth the Thoughts of many , and is almost the only subject of their mutual converse . For the World is at present in a mighty hurry , and being in many places cast off from all Foundations of stedfastness , it makes the Mindes of Men giddy with its Revolutions , or disorderly in the Expectations of them . Thoughts about these things are both allowable and unavoydable , if they take not the Mind out of its own Power , by their multiplicity , vehemency , and urgency , untill it be unframed as unto Spiritual things , retaining neither room nor time for their entertainment . Hence Men walk and talke , as if the World were all , when Comparatively it is nothing . And when men come with their warmed Affections reeking with thoughts of these things unto the performance of , or attendance unto any Spiritual Duty , it is very Difficult for them , if not impossible to stir up any Grace unto a Due and vigourous exercise . Unless this plausible Advantage which the World hath obtained of insinuating it self and its Occasions into the Mindes of Men , so as to fill them and Possesse them , be watched against , and obviated , so far , at least , as that it may not transform the Mind into its own Image and likeness this Grace of being Spiritually-Minded which is Life and Peace cannot be attained nor kept unto it's due Exercise . Nor can we be , any of us , delivered from this Snare , at this season , without a watchful endeavour to keep and preserve our Minds in the Constant Contemplation of things Spiritual and Heavenly , proceeding from the prevalent adherence of our Affections unto them , as will appear in the ensuing discourse . Again there are so great and Pregnant Evidences of the Prevalency of an Earthly Worldly Frame of Spirit , in many who make Profession of Religion , that it is high time they were call'd unto a due consideration , how unanswerable they are therein , unto the power and Spirituallity of that Religion which they do Profess . There is no way whereby such a Frame may be evinced to prevaile in many ; yea in the Generallity of such Professiors , that is not manifest unto all . In their habits , attires and vestments , in their usual converse and mispence of time , in their over liberal entertainment of themselves and others unto the borders of Excess , and sundry other things of an a like nature , there is in many , such a Conformity unto the World ( a thing severely forbidden ) that it is hard to make a distinction between them . And these things do manifest such a predominancy of Carnal Affections in the Minds of Men , as whatever may be pretended unto the contrary , is inconsistent with Spiritual Peace . To call Men off from this evil Frame of Heart and Minde , to discover the Sin and danger of it , to direct them unto the wayes and meanes whereby it may be Effected , to supply their Thoughts and Affections with better Objects , to discover and presse that Excercise of them which is indispensiblely required of all Believers , if they design Life and Peace , is , some part of the work of the ensuing Discourse . It may be it will be Judged but a Weak attempt as unto the attaining of that end . But it cannot be denyed to have these two Advantages ; first that it is seasonable ; and secondly that it is sincerely intended . And if it have this only successe , that it may occasion others who have more Ability and opportunity then I have , to bring in their Assistance for an opposition unto the vehement and Importunate insinuations of the World in these things , to have an entertainment in the Minds of Professors , this Labour will not be Lost. But things are come to that pass amongst us , that unless a more than ordinary vigorous Exercise of the Ministry of the Word , with other meanes appointed unto the same end be ingag'd in , to recall Professors , unto that strict Mortification , that Sincerity of Conversation , that seperation from the ways of the World , that Heavenly Mindedness , that Delight in the Contemplation of Spiritual things , which the Gospel and the whole Nature of Christian Religion do require , we shall loose the Glory of our Profession , and leave it very uncertain what will be our Eternal Condition . The same may be spoken concerning Love of the World as unto the Advantages and Emoluments which Men trust to attain unto themselves thereby . This is that wi●h renders Men Earthly Minded , and most remote from having their Conversations above . In the pursuit of this Corrupt Affection do many Professors of Religion , grow withering , useless , sapless , giving no Evidence that the Love of God abideth in them . On these and many other accounts , do many , Christians evidence themselves to be strangers from Spiritual Mindedness , from a Life of Meditation and Holy Contemplation on things above ; Yet unless we are found in these things in some Good Measure no Grace will thrive or Flourish in us ; No Duty will be rightly Performed by us , no Condition Sanctified or Improved , nor are we Prepar'd , in a due manner , or made meet for the Inheritance of the Saints in Light. Wherfore as was said , to direct and provoke Men , unto that which is the only remedy of all these Evils which alone is the meanes of giving them a view , into , and a fore tast of Eternal Glory ; Especially unto such who are in my own Condition , namely in a very neer approach unto a Departure out of this World , is the Design and Scope of the ensuing Discourse ; wi●h is recommended unto the Grace of God for the benefit of the Reader . ROM . viii . 6. — But to be Spiritually minded is Life and Peace . CHAP. I. The Words of the Text explained . THE Expression in our Translation sounds differently from that in the Original . To be spiritually minded , say we . In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as that in the former part of the Verse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we render to be carnally minded . In the Margin we read , the minding of the Flesh and the minding of the Spirit . And there is great Variety in the rendring of the words in all Translations both ancient and modern . Prudentia , Sapientia , Intelligentia , Mens , Cogitatio , Discretio , id quod Spiritus sapit ; the Wisdom , the Vnderstanding , the Mind , the Thought or Contrivance , the Discretion of the Spirit , that which the Spirit savoureth , are used to express it . All our English Translations from Tindals the first of them , have constantly used , to be spiritually minded . Neither do I know any words whereby the Emphasis of the Original , considering the design of the Apostle in the place can be better expressed . But the Meaning of the Holy Ghost in them must be further enquired into . In the whole Verse there are two entire Propositions containing a double Antithesis , the one in their Subjects , the other in their Predicates . And this Opposition is the highest and greatest that is beneath eternal Blessedness , and Eternal Ruine . The Opposite Subjects , are the minding of the Flesh , and the minding of the Spirit ; or the being carnally minded , and spiritually minded . And these two , do constitute two States of Mankind , unto the One of which every individual Person in the World doth belong . And it is of the highest Concernment unto the Souls of men , to know whetherof them they appertain unto . As unto the Qualities expressed by the Flesh and the Spirit , there may be a mixture of them in the same Persons at the same time ; there is so in all that are Regenerate . For in them the Flesh lusteth against the Spirit , and the Spirit lusteth against the Flesh , and these are contrary , Gal. 5.17 . Thus different contrary actings in the same Subject constitute not distinct States ▪ But where either of them is predominant or hath a prevalent Rule in the Soul , there it makes a different State. This Distinction of States , the Apostle expresseth v. 9. But ye are not in the Fesh , but in the Spirit . Some are in the flesh ; and cannot please God , v. 8. They are after the flesh , v. 5. they walk after the flesh , v. 1. they live after the flesh , v. 13. This is one State. Others are in the Spirit , v. 9. after the Spirit , v. 5. walk after the Spirit , v. 1. This is the other State. The first sort are carnally minded , the other are spiritually minded . Unto One of these doth every living Man belong , he is under the ruling Conduct of the Flesh or of the Spirit ; there is no middle state ; though there are different Degrees in each of these as to Good and Evil. The Difference between these two States is great , and the distance in a manner infinite , because an Eternity in Blessedness or Misery doth depend upon it . And this at present is evidenced by the different Fruits and Effects of the Principles and their Operations which constitute these different States ; which is expressed in the Opposition that is between the Predicates of the Proposition ; For the minding of the Flesh is death ; but the minding of the Spirit is Life and Peace . I. To be carnally minded is death . Death as it is absolutely poenal , is either Spiritual or Eternal . The first of these it is formally , the other meritoriously . It is formally death spiritual ; for they that are carnally minded , are dead in Trespasses and Sins , Eph. 2.1 . For those who fulfill the desires of the flesh and of the mind , are by nature Children of wrath , v. 3. are penally under the power of spiritual death . They are dead in sins and the uncircumcision of the flesh , Col. 2.13 . And it is death eternal , Meritoriously . For if ye live after the flesh ye shall dye , Rom. 8.13 . as the Wages of Sin is death , Chap. 6.23 . The Reason why the Apostle denounces so woful a doom , so dreadful a Sentence on the carnal mind , he declares in the two next Verses . For the carnal mind is Enmity against God ; for it is not subject unto the Law of God , nor indeed can be ; so then they that are in the flesh cannot please God. If it be thus with the Carnal mind , it is no wonder that to be carnally minded is death ; it is not meet it should be any thing else . That which is Enmity against God , is under the Curse of God. In Opposition hereunto it is affirmed , that to be spiritually minded , or the minding of the Spirit , is life and peace . And these are the things which we are particularly to enquire into ; Namely , What is this minding of the Spirit ; and then How it is Life and Peace . 1. The Spirit in this Context is evidently used in a double sence , as is usual where both the Holy Spirit himself and his Work on the Souls of men , are related unto . ( 1. ) The Person of the Spirit of God himself , or the Holy Ghost is intended by it , v. 9. If so be that the Spirit of God dwelleth in you . And so also v. 11. The Spirit of him that raised up Jesus from the dead . He is spoken of as the principal efficient Cause of all the spiritual Mercies and Benefits here and afterwards insisted on . ( 2. ) It is used for the Principle of spiritual Life wrought in all that are regenerate by the Holy Ghost . For that which is born of the Spirit is Spirit , Joh. 3.6 . It is most probable that the name Spirit is here used in the latter sense , not for the Spirit-himself , but for that which is born of the Spirit , the Principle of spiritual Life in them that are born of God. For it is in its Nature , Actings , Inclinations , and Operations opposed unto the flesh , v. 1.4 , 5 ; But the Flesh here intended is that inherent corrupt Principle of Depraved Nature , whence all evil Actions do proceed , and wherewith the Actions of all Evil Men are vitiated . The Opposition between them is the same with that mentioned and declared by the Apostle , Gal. 5.17 , 18 , &c. Wherefore the Spirit in this Place is the holy vital Principle of new Obedience wrought in the Souls of Believers by the Holy Ghost , enabling them to live unto God. 2. Unto this Spirit there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed , which , as we have intimated , is translated with great Variety . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the principal Power and Act of the mind . It is its Light , Wisdom , Prudence , Knowledge , Understanding and Discretion . It is not so with respect unto Speculation , or Ratiocination meerly ; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is its Power as it is practical , including the habitual frame and Inclination of the Affections also . It is its faculty to conceive of things with a delight in them and adherence unto them , from that suitableness which it finds in them unto all its Affections . Hence we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes to think , that is , to conceive and judge , Rom. 12.3 . Sometimes to set the Affections , Col. 3.2 . to have such an Apprehension of things as to cleave unto them with our Affections . Sometimes to mind ; to mind earthly things , Phil. 3.19 . which includeth that relish and savour which the mind finds in the things it is fixed on . No where doth it design a Notional Conception of things only ; but principally the engagement of the Affections unto the things which the mind apprehends . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used , expresseth the actual exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Power of the mind before described . Wherefore the minding of the Spirit , is the actual exercise of the mind as renewed by the Holy Ghost , as furnished with a principle of spiritual life and light in its conception of spiritual things , and the setting of its Affections on them , as finding that relish and savour in them , wherewith it is pleased and satisfied . And something we must yet further observe , to give light unto this Description of the minding of the Spirit as it is here spoken of . 1. It is not spoken of absolutely as unto what it is in it self , but with respect unto its Power and Prevalency in us ; significantly rendred , to be spiritually minded ; that is , to have the mind changed and renewed by a Principle of spiritual Life and Light , so as to be continually acted and influenced thereby unto thoughts and Meditations of spiritual things , from the Affections cleaving unto them with delight and satisfaction . So on the contrary it is , when Men mind earthly things . From a Principle of love unto them , arising from their suitableness unto their corrupt Affections , their Thoughts , Meditations and Desires are continually engaged about them . Wherefore , 2. Three things may be distinguished in the great Duty of being spiritually minded under which Notion it is here recommended unto us . 1. The actual exercise of the Mind in its thoughts , Meditations and desires about things spiritual and Heavenly . So is it expressed in the Verse foregoing . They that are after the flesh , do mind the things of the flesh ; they think on them , their contrivances are about them , and their desires after them . But they that are after the Spirit , the things of the Spirit . They mind them by fixing their Thoughts and Meditations upon them . 2. The Inclination , Disposition and frame of the mind , in all its Affections whereby it adheres and cleaves unto spiritual things . This minding of the Spirit resides habitually in the Affections . Wherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Spirit , or the mind as renewed and acted by a spiritual Principle of light and life , is the Exercise of its Thoughts , Meditations and desires on spiritual things , proceeding from the Love and delight of its Affections in them , and engagement unto them . 3. A Complacency of mind from that Gust , Relish and Savour which it finds in spiritual things , from their suitableness unto its Constitution , Inclinations and desires . There is a Salt in Spiritual things , whereby they are condited and made savoury unto a renewed Mind ; though to others they are as the White of an Egge , that hath no taste or savour in it . In this Gust and Relish lyes the sweetness and satisfaction of spiritual Life . Speculative Notions about Spiritual things , when they are alone are drye , sapless and barren . In this Gust we taste by Experience that God is Gracious , and that the Love of Christ is better than Wine , or whatever else hath the most grateful relish unto a sensual Appetite . This is the proper Foundation of the Joy which is unspeakable and full of Glory . All these things do concurr in the minding of the Spirit , or to constitute any Person spiritually minded . And although the Foundation of the whole Duty included in it , lyes in the Affections , and their immediate Adherence unto spiritual things , whence the Thoughts and Meditations of the mind about them do proceed , yet I shall treat of the distinct Parts of this Duty in the Order layd down , beginning with the Exercise of our Thoughts and Meditations about them . For they being the first genuine Actings of the Mind , according unto the Prevalency of Affections in it , they will make the best and most evident discovery of what nature the Spring is from whence they do arise . And I shall not need to speak distinctly unto what is mentioned in the third place , concerning the Complacency of the Mind in what its Affections are fixed on , for it will fall in with sundry other things that are to be spoken unto . But before we do proceed , it is not amiss , as I suppose , to put a remark upon those important Truths , which are directly contained in the Words , proposed as the Foundation of the present Discourse . As , 1. To be spiritually minded is the great distinguishing Character of true Believers from all Vnregenerate Persons . As such , is it here asserted by the Apostle . All those who are carnally minded , who are in the flesh , they are unregenerate , they are not born of God , they please him not , nor can do so , but must perish for ever . But those who are spiritually minded , are born of God , do live unto him , and shall come to the Enjoyment of him . Hereon depends the Trial and Determination of what State we do belong unto . 2. Where any are Spiritually minded , there and there alone is Life and Peace . What these are , wherein they do consist , what is their Excellency and Preheminence above all things in this World , how they are the Effects and Consequents of our being spiritually minded , shall be afterwards declared . There is neither of these Considerations , but is sufficient to demonstrate of how great Concernment unto us it is to be spiritually minded , and diligently to enquire whether we are so or no. It will therefore be no small Advantage unto us , to have our Souls and Consciences alwayes affected with , and in due Subjection unto the Power of this Truth ; Namely , that to be spiritually minded is Life and Peace ; whence it will follow , that whatever we may think otherwise , if we are not so , we have neither of them , neither Life nor Peace . It will , I say , be of use unto us , if we are affected with the Power of it . For many greatly deceive themselves in hearing the Word . They admit of Sacred Truths in their Understanding , and assent unto them ; but take not in the Power of them on their Consciences , nor strictly judge of their State and Condition by them , which proves their Ruine . For hereby they seem to themselves to believe , that whereof in truth they believe not one Syllable as they ought . They hear it , they understand it in the Notion of it , they assent unto it , at least they do not contradict it , yea they commend it oftentimes and approve of it . But yet they believe it not . For if they did , they would judge themselves by it , and reckon on it , that it will be with them at the last day , according as things are determined therein . Or such Persons are as the Apostle James declares , like a man beholding his natural face in a Glass ; for he beholdeth himself and goeth his ways , and straightway forgetteth what manner of man he was , Jam. 1.23 , 24. There is a Representation made of them , their State and Condition unto them in the Word ; they behold it , and conclude that it is even so with them , as the Word doth declare . But immediately their minds are filled with other thoughts , acted by other Affections , taken up with other Occasions , and they forget in a moment the Representation made of themselves and their Condition . Wherefore all that I have to offer on this Subject will be utterly lost , unless a firm perswasion hereof be fixed on our minds , unless we are under the Power of it , that to be spiritually minded is life and peace ; so that whatever our Light and Profession be , our Knowledge or our Duty , without this we have indeed no real Interest in Life and Peace . These things being premised , I shall more practically open the Nature of this Duty , and what is required unto this frame of spirit . To be Spiritually minded may be considered either as unto the Nature and Essence of it , or as unto its Degrees ; for one may be so more than another , or the same Person may be more so at one time than another . In the first way it is opposed unto being carnally minded , in the other unto being earthly minded . To be carnally minded is , as the Apostle speaks , Death , it is so every way ; and they who are so , are dead in trespasses and sins . This is opposed unto being Spiritually minded as unto its Nature or Essence . Where a man as unto the Substance and Being of the Grace and Duty intended is not Spiritually minded , he is carnally minded , that is , under the power of Death spiritual , and obnoxious unto death Eternal . This is the principal Foundation we proceed upon ; whence we demonstrate the indispensible necessity of the frame of mind enquired after . There are two ways wherein Men are Earthly-minded . The one is absolute , when the love of earthly things is wholly predominant in the mind . This is not formally and properly to be carnally minded , which is of a larger extent . The one Denomination is from the Root and Principle , namely , the Flesh ; the other from the Object , or the things of the Earth . The latter is a branch from the former , as its root . To be earthly minded , is an operation and effect of the carnal mind in one especial way and Instance . And it is as exclusive of Life and Salvation as the Carnal mind it self , Phil. 3.19 . 1 Joh. 2.16 . This therefore is opposed unto the Being of Spiritual mindedness , no less than to be carnally minded , is . When there is in any a Love of earthly things that is predominant , whence a Person may be rightly denominated to be earthly minded , he is not nor can be spiritually minded at all ; he hath no Interest in the frame of heart and Spirit intended thereby . And thus it is evidently with the greatest part of them who are called Christians in the World , let them pretend what they will to the contrary . Again ; there is a being Earthly-minded , which consists in an inordinate Affection unto the things of this World. It is that which is sinful , which ought to be mortified , yet is it not absolutely inconsistent with the Substance and Being of the Grace enquired after . Some who are really and truely spiritually minded , yet may , for a time at least , be under such an inordinate Affection unto , and care about earthly things , that if not absolutely , yet comparatively , as unto what they ought to be and might be , they may be justly said to be earthly minded . They are so in respect of those degrees in being spiritually minded , which they ought to aim at , and may attain unto . And where it is thus , this Grace can never thrive or flourish , it can never advance unto any eminent degree . This is the Zoar of many Professors ; that little one wherein they would be spared . Such an earthly-mindedness as is wholly inconsistent with being Spiritually minded , as unto the State and Condition which depends thereon , they would avoid . For this they know would be absolutely exclusive of Life and Peace ; They cannot but know that such a frame is as inconsistent with Salvation , as living in the vilest sin that any man can contract the Guilt of . There are more ways of Spiritual and Eternal death than one , as well as of Natural . All that dye , have not the Plague ; and all that perish eternally are not guilty of the same profligate sins . The Covetous are excluded from the Kingdom of God , no less severely than Fornicators , Idolaters , Adulterers and Thieves , 1 Cor. 6.9 , 10. But there is a Degree in being earthly minded , which they suppose their Interest , Advantages , Relations and Occasions of life do call for , which they would be a little indulged in ; They may abide in such a frame without a disparagement of their Profession . And the truth is , they have too many companions to fear an especial Reflexion on themselves . The Multitude of the Guilty take away the sense and shame of the Guilt . But besides , they hope well that it is not inconsistent absolutely with being spiritually minded ; Only they cannot well deny but that it is contrary unto such degrees in that grace , such thriving in that Duty , as is recommended unto them . They think well of others who are Spiritually minded in an eminent degree . At least they do so as unto the thing it self in general ; for when they come unto particular Instances of this or that man , for the most part , they esteem what is beyond their own Measure to be little better than pretence . But in general to be Spiritually minded in an eminent degree , they cannot but esteem it a thing excellent and desirable . But it is for them who are more at leasure than they are ; their Circumstances and Occasions require them to satisfie themselves with an inferior measure . To obviate such Pretences I shall insist on nothing in the Declaration of this Duty and the necessity of it , but what is incumbent on all that believe , and without which they have no Grounds to assure their Conscience before God. And at present in general I shall say , Whoever he be , who doth not sincerely aim at the highest degree of being spiritually minded , which the means he enjoyeth would lead him unto , and which the light he hath received doth call for ; who judgeth it necessary unto his present Advantages , Occasions and Circumstances , to rest in such measures or degrees of it , as he cannot but know that they come short of what he ought to aim at , and so doth not endeavor after Compleatness in the Will of God herein , can have no satisfaction in his own mind , hath no unfailing Grounds , whereon to believe that he hath any thing at all of the Reality of this Grace in him . Such a Person possibly may have Life which accompanies the Essence of this Grace , but he cannot have Peace which follows on its Degree in a due Improvement . And it is to be feared , that far the greatest number of them who satisfie themselves in this Apprehension , willingly neglecting an Endeavour after the further Degrees of this Grace , and growth in this Duty , which their Light or Convictions , and the means they enjoy do suggest unto them , are indeed carnally minded , and every way obnoxious unto death . CHAP. II. A particular Account of the Nature of this Grace and Duty of being Spiritually minded . How it is Stated in and evidenced by our Thoughts . HAving Stated the General Concernments of that Frame of mind which is here recommended unto us , we may proceed to enquire more particularly into the Nature of it , according unto the Description before given , in distinct Propositions . And we shall carry on both these Intentions together ; First , to shew , What it is , and wherein it doth consist ; and then how it doth evidence it self , so as that we may frame a right Judgment whether it be in us or no. And we shall have no regard unto them , who either neglect or despise these things on any pretence whatever . For this is the Word according unto which we shall all shortly be Judged ; To be Carnally minded is Death ; but to be Spiritually minded is Life and Peace . Thoughts and Meditations as proceeding from spiritual Affections are the first things wherein this Spiritual mindedness doth consist , and whereby it doth evidence it self . Our Thoughts are like the Blossoms on a Tree in the Spring . You may see a Tree in the Spring all covered with Blossoms that nothing else of it appears . Multitudes of them fall off and come to nothing . Oft-times where there are most Blossoms there is least fruit . But yet there is no fruit , be it of what sort it will , Good or Bad , but it comes in and from some of those Blossoms . The mind of man is covered with Thoughts as a Tree with Blossoms . Most of them fall off , vanish and come to nothing , end in Vanity ; and sometimes where the mind doth most abound with them , there is the least Fruit ; The Sap of the mind is wasted and consumed in them . Howbeit there is no Fruit which actually we bring forth , be it good or bad , but it proceeds from some of these Thoughts . Wherefore ordinarily these give the best and surest Measure of the Frame of mens minds . As a man Thinketh in his Heart , so is he ; Pro. 23.7 . In case of strong or violent Temptations , the real frame of a mans heart is not to be judged by the Multiplicity of Thoughts about any object . For whether they are from Satans Suggestions , or from inward Darkness , trouble and horror , they will impose such a continual sense of themselves on the mind , as shall engage all its thoughts about them . As when a man is in a Storm at Sea , the current of his Thoughts runs quite another way , than when he is in safety about his occasions . But ordinarily Voluntary Thoughts are the best measure and indication of the frame of our minds . As the nature of the Soil is judged by the Grass which it brings forth ; so may the disposition of the Heart by the predominancy of Voluntary thoughts . They are the original acting of the Soul ; the way whereby the Heart puts forth and empties the Treasure that is in it ; the waters that first rise and flow from the fountain . Every mans Heart is his Treasury ; and the Treasure that is in it , is either Good or Evil ; as our Saviour tells us . There is a good and bad Treasure of the Heart ; but whatever a man hath , be it good or evil , there it is . This Treasure is opening , emptying and spending it self continually , though it can never be exhausted . For it hath a Fountain in Nature or Grace , which no Expence can diminish ; yea it increaseth and getteth strength by it . The more you spend of the Treasure of your Hearts in any kind , the more will you abound in Treasure of the same kind . Whether it be Good or Evil , it grows by Expence and Exercise . And the principal way whereby it puts forth it self , is by the Thoughts of the mind . If the Heart be Evil , they are for the most part vain , filthy , corrupt , wicked , foolish ; If it be under the Power of a Principle of Grace , and so have a good Treasure in it , it puts forth it self by thoughts suitable unto its Nature , and compliant with its inclinations . Wherefore , these Thoughts give the best measure of the frame of our Minds and Hearts . I mean such as are Voluntary , such as the mind of its own accord is apt for , inclines and ordinarily betakes it self unto . Men may have a multitude of Thoughts about the Affairs of their Callings and the Occasions of life , which yet may give no due measure of the inward frame of their Hearts . So men whose calling and work it is to study the Scripture or the things revealed therein , and to preach them unto others ; cannot but have many Thoughts about Spiritual things ; and yet may be , and oftentimes are , most remote from being spiritually minded . They may be forced by their Work and Calling to think of them early and late , Evening and Morning ; and yet their Minds be no way rendred or proved Spiritual thereby . It were well if all of us who are Preachers would diligently examine our selves herein . So is it with them who oblige themselves to read the Scripture , it may be so many Chapters every day ; notwithstanding the diligent performance of their Task , they may be most remote from being spiritually minded . See Ezek. 33.31 . But there is a certain Track and Course of Thoughts that men ordinarily betake themselves unto , when not affected with present Occasions . If these be vain , foolish , Proud , Ambitious , sensual or filthy , such is the mind and its frame . If they be Holy , Spiritual and Heavenly , such may the frame of the mind be judged to be . But these things must be more fully explained . It is the great Character and description of the frame of mens minds in an unregenerate Condition , or before the Renovation of their Natures , That every Imagination of the Thoughts of their Hearts are only evil continually , Gen. 6.5 . They are continually coyning Figments and Imaginations in their Hearts , stamping them into Thoughts that are vain , foolish and wicked . All other Thoughts in them are occasional ; these are the natural , genuine product of their Hearts . Hence the clearest and sometimes first discovery of the bottomless evil Treasure of filth , folly and wickedness that is in the Heart of man by nature , is from the innumerable multitude of evil Imaginations , which are there coyned and thrust forth every day . So the wicked are said to be like the troubled Sea when it cannot rest , whose waters cast up mire and dirt ; Isa. 57.20 . There is a fulness of evil in their Hearts , like that of water in the Sea. This fulness is troubled or put into continual Motion by their Lusts and impetuous desires . Hence the mire and dirt of evil Thoughts are continually cast up in them . It is therefore evident that the Predominancy of Voluntary thoughts is the best and most sure indication of the inward frame and State of the mind . For if it be so on the one side as unto the Carnal mind , it is so on the other as unto the Spiritual . Wherefore to be spiritually minded in the first place is , to have the Course and Stream of those Thoughts which we ordinarily retreat unto , which we approve of as suited unto our Affections , to be about spiritual things . Therein consists the minding of the Spirit . But because all men , unless horribly profligate , have thoughts about spiritual things , yet we know that all men are not spiritually minded , we must consider , What is required unto such Thoughts , to render them a certain Indication of the state of our minds . And there are these three things required hereunto . 1. That they be natural , arising from our selves , and not from outward occasions . The Psalmist mentions the inward thoughts of men , Psal. 49.11 . & 64.6 . But whereas all thoughts are the inward Acts of the mind , it should seem that this expression makes no distinction of the especial kind of Thoughts intended , from those of another sort . But the difference is not in the formal Nature of them , but in the Causes , Springs and Occasions . Inward thoughts are such as arise meerly and solely from mens inward Principles , Dispositions and Inclinations , that are not suggested or excited by any outward Objects . Such in wicked men are those actings of their Lusts , whereby they entice and seduce themselves , Jam. 1.14 . Their Lusts stir up thoughts leading and encouraging them to make Provision for the flesh . These are their inward Thoughts . Of the same Nature are those thoughts which are the minding of the Spirit . They are the first natural egress and genuine acting of the habitual disposition of the Mind and Soul. Thus in Covetous men there are two sorts of thoughts , whereby their Covetousness acts it self . First ; Such as are occasioned by outward Objects and Opportunities . So it was with Achan ; Josh. 7.21 . When , saith he , I saw among the Spoyls a goodly Babylonish Garment , and two hundred Shekels of Silver , and a Wedge of Gold , then I coveted them . His sight of them with an Opportunity of possessing himself of them , excited covetous thoughts and desires in him . So is it with others every day , whose Occasions call them to converse with the Objects of their Lusts. And some by such Objects may be surprized into Thoughts that their minds are not habitually inclined unto . And therefore when they are known , it is our duty to avoid them . But the same sort of Persons have thoughts of this nature arising from themselves only , their own dispositions and inclinations , without any outward Provocations . The vile Person will speak villany , and his heart will work iniquity , Isa. 32.6 . And this he doth as the liberal deviseth liberal things , v. 8. from his own disposition and inclination , he is contriving in his thoughts how to act according to them . So the Vnclean Person hath two sorts of thoughts with respect unto the satisfaction of his Lusts. First , Such as are occasioned in his mind by the external Objects of it . Hereunto Stage-playes , Revellings , Dancings with the Society of bold Persons , Persons of corrupt Communication do contribute their wicked Service . For the avoidance of this Snare , Job made a Covenant with his Eyes , Chap. 31.1 . And our Saviour gives that holy Declaration of the evil of it , Mat. 5.28 . But he hath an habitual Spring of these thoughts in himself constantly enclining and disposing him thereunto . Hence the Apostle Peter tells us that such Persons have eyes full of an Adulteress , that cannot cease from sin , 2 Ep. 2.14 . Their own Affections make them restless in their thoughts and contrivances about sin . So is it with them who are given to excess in Wine or strong Drink . They have pleasing thoughts raised in them from the Object of their lust represented unto them . Hence Solomon gives that advice against the Occasion of them . Prov. 23.31 . But it is their own habitual disposition which carries them unto pleasing thoughts of the satisfaction of their Lusts , which he describes , v. 34 , 35. So is it in other Cases . The thoughts of this latter sort , are mens inward thoughts ; and such must these be of Spiritual things , whence we may be esteemed spiritually minded . Psal. 45.1 . Saith the Psalmist , My Heart is enditing a good matter ; I speak of the things which I have made touching the King. He was meditating on Spiritual things , on the things of the Person and Kingdom of Christ. Hence his Heart bubbled up ( as it is in the Original ) a good matter . It is an Allusion taken from a quick Spring of living Waters ; From its own life and fulness it bubbles up the water that runs and flows from it . So is it with these thoughts in them that are Spiritually minded . There is a living fulness of Spiritual things in their minds and Affections , that springeth up into holy thoughts about them . From hence doth our Saviour give us the great Description of Spiritual life . It is a Well of living Water springing up into everlasting life . Joh. 4.12 . The Spirit with his Graces residing in the Heart of a Believer , are a Well of living Water . Nor is it such a Well as content with its own fulness doth not of its own accord without any Instrument or pains in drawing send out its refreshing waters , as it is with most Wells though of living Water . For this is spoken by our Saviour in answer and opposition unto that Objection of the Woman , upon this mention of giving living water , v. 10. Sir , saith she , thou hast nothing to draw , and the Well is deep , whence wilt thou have this Water ; V. 11. True , saith he , such is the nature of this Well and Water , dead earthly things . They are of no use unless we have Instruments , Lines and Buckets to draw withall . But the living Water which I shall give is of another nature . It is not water to be kept in a Pit or Cistern without us , whence it must be drawn ; but it is within us ; and that not dead and useless , but continually springing up unto the use and refreshment of them that have it . For so is it with the Principle of the New Creature , of the new Nature , the Spirit and his Graces in the Hearts of them that do believe . It doth of it self and from it self , without any external Influence on it , incline and dispose the whole Soul unto spiritual Actings that tend unto Eternal Life . Such are the thoughts of them that are Spiritually minded . They arise from the inward Principle , Inclination and Disposition of the Soul , are the bublings of this Well of living water ; they are the mindings of the Spirit . So our Saviour describes them , Matth. 12.35 . A Good man out of the Good Treasure of the Heart bringeth forth Good things . First the Man is Good ; as he said before , make the Tree Good , or the Fruit cannot be Good , v. 33. He is made so by Grace in the Change and Renovation of his Nature ; For in our selves we are every way evil . This Good man hath a Treasure in his Heart . So all men have ; as the next words are ; the evil man out of the evil Treasure of the Heart . And this is the great difference that is between men in this world . Every man hath a Treasure in his Heart ; that is , a prevailing inexhaustible Principle of all his actings and operations . But in some this Treasure is Good , in others it is Evil. That is , the prevailing Principle in the Heart , which carries along with it its dispositions and Inclinations , is in some Good and gracious , in others it is evil . Out of this Good Treasure , a Good man bringeth forth Good things . The first opening of it , the first bringing of it forth , is by these thoughts . The Thoughts that arise out of the Heart are of the same nature with the Treasure that is in it . If the Thoughts that naturally arise and spring up in us , are for the most part vain , foolish , sensual , earthly , selfish , such is the Treasure that is in our Hearts , and such are we . But where the Thoughts that thus naturally proceed from the Treasure that is in the Heart , are spiritual and holy , it is an argument that we are spiritually minded . Where it is not thus with our Thoughts , they give no such Evidence as that enquired after . Men may have Thoughts of spiritual things , and that many of them , and that frequently , which do not arise from this Principle , but may be resolved into two other Causes . ( 1. ) Inward Force ; ( 2. ) Outward Occasions . 1. Inward Force as it may be called . This is by Convictions . Convictions put a kind of a force upon the mind , or an Impression that causeth it to act contrary unto its own habitual Disposition and Inclination . It is in the Nature of water to descend . But apply an Instrument unto it , that shall make a compression of it , and force it unto a vent , it will fly upwards vehemently , as if that were its natural motion . But so soon as the force of the Impression ceaseth , it returns immediately unto its own proper tendency , descending towards its center . So is it with mens Thoughts oft-times . They are earthly , their natural course and motion is downwards unto the Earth and the things thereof . But when any efficacious Conviction presseth on the mind , it forceth the egress of its Thoughts upwards towards Heavenly things . It will think much and frequently of them ; as if that were their proper motion and Course . But so soon as the Power of the Conviction decayes or wears off , that the mind is no more sensible of its force and impression ; the thoughts of it return again unto their old Course and Track , as the water tends downwards . This State and frame is graphically described , Psal. 78.35 , 36 , 37. When he slew them , then they sought him , and they returned and enquired early after God. And they remembred that God was their Rock , and the high God their Redeemer . Nevertheless they did but flatter him with their mouths , and they lyed unto him with their tongues ; for their Heart was not right with him , neither were they stedfast in his Covenant . Men in Troubles , Dangers , Sickness , Fears of Death , or under effectual Conviction of Sin from the preaching of the Word , will endeavour to think and meditate on spiritual Things . Yea they will be greatly troubled that they cannot think of them more than they do , and esteem it their folly that they think of any thing else . But as freedom and Deliverance do approach , so these thoughts decay and disappear . The mind will not be compelled to give place unto them any more . The Prophet gives the Reason of it , Jer. 13.23 . Can the Aethiopian change his skin , or the Leopard his spots , then may ye also do good , that are accustomed unto evil . They have had another haunt , been taught another course , the habit and Inclination of the mind lyes another way , and they will no longer tend towards spiritual things , than an impression is on them from their Convictions . And it is an Argument of very mean Attainments , of a low and weak degree in this frame of heart , or in our being spiritually minded , when our Thoughts of spiritual things , do rise or fall according unto renewed occasional Convictions . If when we are under Rebukes from God in our Persons or Relations , in fears of death , and the like , and withall have some renewed convictions of sin , in Commission , or Omission of Duties , and thereon do endeavour to be more spiritually minded in the constant exercise of our Thoughts on spiritual things , which we fail in ; and these thoughts decay as our Convictions in the causes of them , do wear off or are removed , we have attained a very low degree in this Grace , if we have any Interest in it at all . Water that ariseth and floweth from a living Spring runneth equally and constantly , unless it be obstructed or diverted by some violent opposition ; but that which is from Thunder-showers , runs furiously for a season , but is quickly dryed up . So are those Spiritual Thoughts which arise from a prevalent internal Principle of Grace in the Heart , they are even and constant , unless an interruption be put upon them for a season by Temptations . But those which are excited by the Thunder of convictions , however their streams may be filled for a season ; they quickly dry up and utterly decay . 2. Such Thoughts may arise in the minds of men not spiritually minded from outward means and Occasions . Such I intend as are indeed usefull , yea appointed of God for this End among others , that they may ingenerate and stir up holy Thoughts and Affections in us . But there is a difference in their use and Operation . In some they excite the inward Principle of the mind to act in holy Thoughts according unto its own sanctified disposition and prevalent Affections . This is their proper End and Use. In others they occasionally suggest such thoughts unto the minds of men , which spring only from the Notions of the things proposed unto them . With respect unto this End also , they are of singular use unto the souls of men , howbeit such thoughts do not prove men to be spiritually minded . Where you till and manure your Land , if it brings forth plentifull crops of Corn , it is an Evidence that the Soil it self is good and fertile ; the dressing of it only gives occasion and Advantage to put forth its own Fruit-bearing Vertue . But if in the tilling of Land , you lay much dung upon it , and it brings forth here and there an handful where the dung lay ; you will say , the Soil is barren , it brings forth nothing of it self . These means that we shall treat of , are as the tilling of a fruitful Soil , which help it in bringing forth its fruit , by exciting its own Vertue and Power . They stir up holy Affections unto holy Thoughts and desires . But in others , whose hearts are barren , they only serve , as it were , some of them here and there , to stir up spiritual Thoughts , which gives no Evidence of a gracious Heart or Spirit . But because this is a matter of great Importance , it shall be handled distinctly by it self . CHAP. III. Outward Means and Occasions of Thoughts of such Spiritual things , which do not prove men to be spiritually minded . Preaching of the Word . Exercise of Gifts . Prayer . How we may know , Whether our Thoughts of spiritual things in Prayer are truly spiritual Thoughts , proving us to be spiritually minded . 1. SUch a Means is the preaching of the Word it self . It is observed concerning many in the Gospel , that they heard it willingly , received it with joy , and did many things gladly , upon the Preaching of it . And we see the same thing exemplified in multitudes every day . But none of these things can be without many thoughts in the minds of such Persons , about the Spiritual things of the Word . For they are the Effects of such Thoughts , and being wrought in the minds of men , will produce more of the same Nature . Yet were they all Hypocrites , concerning whom these things are spoken , and were never spiritually minded . The cause of this Miscarriage is given us by our Saviour , Math. 13.20 , 21. He that receiveth the seed into stony places , the same is he that heareth the Word , and anon receiveth it with Joy ; yet hath he not root in himself , but dureth for a while . The Good Thoughts they have , proceed not from any principle in themselves . Neither their Affections nor their thoughts of these things , have any internal root whereon they should grow . So is it with many who live under the present dispensation of the Gospel . They have thoughts of spiritual things continually suggested unto them ; and they do abide with them more or less according as they are affected . For I speak not of them who are either despisers of what they hear , or way-side hearers , who understand nothing of what they hear , and immediately lose all sense of it , all thoughts about it . But I speak of them who attend with some Diligence , and receive the Word with some Joy. These insensibly grow in knowledge and understanding , and therefore cannot be without some thoughts of spiritual things . Howbeit for the most part they are , as was said , but like unto waters that run after a shower of rain . They pour out themselves as if they proceeded from some strong living Spring , whereas indeed they have none at all . When once the waters of the shower are spent their Channel is dry , there is nothing in it but Stones and dirt . When the Doctrine of the Word falls on such Persons as showers of rain , it gives a Course , sometimes greater sometimes less , unto their Thoughts towards spiritual things . But they have not a Well of water in them springing up into Everlasting life . Wherefore after a while their minds are dryed up from such thoughts ; nothing remains in them but earth , and that perhaps foul and dirty . It must be observed , that the best of men , the most holy and spiritually minded , may have , nay ought to have their Thoughts of spiritual things excited , multiplyed , and confirmed by the preaching of the Word . It is one end of its Dispensation , one principal use of it in them by whom it is received . And it hath this effect two wayes . ( 1. ) As it is the spiritual food of the Soul , whereby its Principle of Life and Grace is maintained and strengthened . The more this is done , the more shall we thrive in being spiritually minded . ( 2. ) As it administreth occasion unto the Exercise of Grace . For proposing the proper Object of Faith , Love , Fear , Trust , Reverence unto the Soul , it draws forth all those Graces into Exercise . Wherefore , although the Vigorous actings of spiritual thoughts be occasional from the Word , be more under and after the preaching of it , than at other times , it is no more but what ariseth from the nature and use of the Ordinance , by Gods own appointment , nor is it any Evidence that those with whom it is so , are not spiritually minded ; but on the contrary that they are . Yet where men have no other thoughts of this matter but what are occasioned by the outward dispensation of the Word , such thoughts do not prove them to be spiritually minded . Their Endeavours in them are like those of men in a dream . Under some oppression of their spirits , their Imagination fixeth on something or other , that is most earnestly to be desired or avoided . Herein they seem to themselves to strive with all their might , to endeavour to goe , run or contend , but all in vain ; every thing fails them , and they are not relieved untill they are awaked . So such Persons in Impressions they receive from the Word , seem to strive and contend in their thoughts and resolutions to comply with what is proposed unto them ; but their strength fails , they find no success , for want of a Principle of Spiritual Life , and after a time give over their Endeavours untill they are occasionally renewed again . Now the Thoughts which in the Dispensation of the Word do proceed from an inward Principle of Grace excited unto its due exercise , are distinguishable from them which are only occasionally suggested unto the mind by the Word outwardly Preached . For ( 1. ) They are especial actings of Faith and Love towards the things themselves that are Preached . They belong unto our receiving the Truth in the Love thereof . And Love respects the Goodness of the things themselves , and not meerly the Truth of the Propositions wherein they are expressed . The other Thoughts are only the sence of the Mind as affected with Light and Truth , without any cordial Love unto the things themselves . ( 2. ) They are accompanied with Complacency of Soul arising from Love , Experience , more or less , of the Power of them , and their suitableness unto the new Nature or Principle of Grace in them . For when our minds find that so indeed it is in us , as it is in the Word ; that this is that which we would be more conformable unto ; it gives a secret Complacency with satisfaction unto the soul. The other Thoughts which are only occasional , have none of these Concomitants or Effects , but are dry and barren , unless it be in a few words or transient Dicourse . ( 3. ) The former are means of spiritual growth . So some say the natural growth of Vegetables is not by insensible motion , but by Gusts and sensible eruptions of increase . These are both in spiritual Growth , and the later consists much in those thoughts which the Principle of the new Nature is excited unto by the Word in the latter . 2. The Duty of Prayer is another means of the like Nature . One Principal end of it is to excite , stir up , and draw forth the Principle of Grace , of Faith and Love in the Heart , unto a due Exercise in holy thoughts of God and Spiritual things , with Affections suitable unto them . Those who design not this End in Prayer , know not at all what it is to Pray . Now all sorts of Persons have frequent Occasion to joyn with others in Prayer , and many are under the Conviction that it is their own Duty to Pray every day , it may be in their Families and otherwise . And it is hard to conceive how men can constantly joyn with others in Prayer , much more how they can Pray themselves , but that they must have thoughts of Spiritual things every day ; Howbeit it is possible that they may have no Root , or living spring of them in themselves , but they are only occasional impressions on their minds from the outward performance of the Duty . I shall give some Instances of the Grounds hereof , which on many Reasons require our diligent Consideration . Spiritual Thoughts may be raised in a Person in his own Duty , by the Exercise of his Gifts , when there is no acting of Grace in them at all . For they lead and guide the mind unto such things as are the matter of Prayer ; that is Spiritual things . Gifts are nothing but a spiritual improvement of our natural Faculties or Abilities . And a man cannot speak or utter any thing but what proceeds from his Rational Faculties by Invention or Memory , or both , managed in and by his thoughts , unless he speak by rote , and that which is not rational . What therefore proceeds from a mans rational Faculty in and by the Exercise of his Gifts , that his Thoughts must be exercised about . A man may read a long Prayer that expresseth Spiritual things , and yet never have one Spiritual thought arise in his mind about them . For there is no exercise of any Faculty of his mind required unto such reading , but only to attend unto the words that are to be read . This I say may be so , I do not say that it is always so , or that it must be so . But as was said in the Exercise of Gifts , it is impossible but there must be an Exercise of Reason , by Invention , Judgement , and Memory ; and consequently thoughts of spiritual things . Yet may they all be meerly occasional from the present external performance of the Duty , without any living spring or exercise of Grace . In such a Course may men of tolerable Gifts continue all their days , unto the satisfaction of themselves and others , deceiving both them and their own Souls . This being evident from the Scripture and Experience , an Enquiry may be made thereon , as unto our own concernment in these things ; especially of those who have received Spiritual Gifts of their own , and of them also in some degree , who usually enjoy the Gifts of others in this Duty . For it may be asked , how we shall know whether the thoughts which we have of spiritual things in and upon Prayer do arise from Gifts only , those of our own or other mens , giving occasion unto them , or are influenced from a living Principle and Spring of Grace in our Hearts . A case this is ( however by some it may be apprehended ) of great importance , and which would require much time fully to resolve . For there is nothing whereby the refined sort of Hypocrites do more deceive themselves and others , nothing whereby some men do give themselves more Countenance in an Indulgence unto their Lusts , than by this Part of the Form of Godliness , when they deny the Power thereof . And besides , it is that wherein the best of Believers ought to keep a diligent watch over themselves ; in every particular Instance of the Performance of this Duty . With respect hereunto in an especial manner are they to watch unto Prayer . If they are at any time negligent herein , they may rest in a bare exercise of Gifts , when on a due examination and trial , they have no Evidence of the acting of Grace in what they have done . I shall therefore with what brevity I can give a Resolution unto this Enquiry . And to this end Observe , 1. It is an ancient Complaint , that Spiritual things are filled with great obscurity and difficulty ; and it is true . Not that there is any such thing in themselves , for they all come forth from the Father of lights , and are full of Light , Order Beauty and Wisdom . And Light and Order are the only means whereby any thing makes a discovery of it self . But the Ground of all darkness and difficulty in these things lyes in our selves . We can more clearly and steadily see and behold the Moon and the Starres , than we can the Sun when it shines in its greatest Lustre . It is not because there is more light in the Moon and Starres than in the Sun , but because the light of the Sun is greater then our visive Faculty can directly bear and behold . So we can more clearly discover the Truth and distinct Nature of things Moral and Natural , than we can of things that are Heavenly and Spiritual . See John 3.14 . Not that there is more substance or reality in them , but because the Ability of our Understanding is more suited unto the Comprehension of them . The other are above us . We know but in Part , and our minds are liable to be hindred and disordered in their apprehension of things Heavenly and Spiritual , by Ignorance , Temptations , and Prejudices of all sorts . In nothing more are men subject unto mistakes than in the application of things unto themselves , and a Judgement of their Interest in them . Fear , self-love , with the prevalency of Temptations and Corruptions , do all engage their Powers to darken the light of the mind and to pervert its Judgement . In no case doth the deceitfulness of the heart , or of sin which is all one , more act it self . Hence Multitudes say Peace to themselves , to whom God doth not speak Peace ; and some who are Children of Light do yet walk in darkness . Hence is that fervent Prayer of the Apostle for help in this case , Ephes. 1.16 , 17 , 18 , 19. There is also a great similitude between Temporary Faith , and that which is Saving and durable ; and between Gifts and Grace in their Operations , which is that that is under present Consideration . It is acknowledged therefore , that without the especial light and conduct of the Spirit of God , no man can make such a Judgement of his State and his Actions , as shall be a stable Foundation of giving Glory to God , and of obtaining peace unto his own soul. And therefore the greatest part of mankind do constantly deceive themselves in these things . But ordinarily under this blessed Conduct in the search of our selves and the Concernments of our duty , we may come unto a satisfaction whether they are influenced by Faith , and have Grace exercised in them , especially this duty of Prayer , or whether it derive from the power of our natural Faculties , raised by Light and spiritual Gifts only ; and so whether our spiritual Thoughts therein do spring from a Vital Principle of Grace , or whether they come from occasional impressions on the mind , by the performance of the Duty it self . If men are willing to deceive themselves , or to hide themselves from themselves , to walk with God at all per adventures , to leave all things at hazard , to put off all Trials unto that at the last day , and so never call themselves unto an account as unto the nature of their Duties in any particular Instance , it is no wonder , if they neither do nor can make any distinction in this matter as unto the true nature of their Thoughts in Spiritual Duties . Two things are required hereunto . 1. That we impartially and severely examine and try the Frames and actings of our minds in holy Duties by the Word of Truth ; and thereon not be afraid to speak that plainly unto our Souls which the Word speaks unto us . This diligent search ought to respect our Principles , Aims , Ends , Actings , with the whole deportment of our Souls in every duty . See 2 Cor. 13.5 . If a man receiveth much Money , and look only on the outward Form and Superscription , when he supposeth that he hath great store of currant Coin in Gold and Silver , he may have only heaps of Lead or Copper by him . But he that trades in it as the comfort and support of his natural life and condition , he will try what he receives both by the Ballance and the Touch-stone , as the occasion requires , especially if it be in a time when much adulterated Coin is passant in the World. And if a man reckons on his Duties by Tale and Number , he may be utterly deceived ; and be spiritually poor and a Bankrupt , when he esteems himself rich , encreased in Goods and wanting nothing . Some Duties may appearingly hold in the Ballance as to Weight , which will not hold it at the Touch-stone as to Worth. Both means are to be used if we would not be mistaken in our Accounts . Thus God himself in the midst of a multitude of Duties calls the People to try and examine themselves whether or no they are such as have Faith and Grace in them , and so like to have acceptance with him . Isa. 58.2 , 3 , 4 , 5. 2. Add we must unto our own diligent enquiry fervent Prayers unto God , that he would search and try us ; as unto our sincerity , and discover unto us the true frame of our hearts . Hereof we have an express example , Psal. 139.23 , 24. Search me , O God , and know my heart , try me and know my thoughts ; and see if there be any wicked way in me , and lead me in the way everlasting . This is the only way whereby we may have the Spirit of God witnessing unto our sincerity , with our own spirits . There is need of calling in divine Assistance in this matter , both from the importance of it , and from its difficulty ; God alone knowing fully and perfectly what is in the hearts of men . I no way doubt but that in the impartial use of these means , a man may come to assured satisfaction in his own mind , such as wherein he shall not be deceived , whether he doth animate and quicken his thoughts of Spiritual things in Duties with inward Vital Grace , or whether they are impressions on his mind , by the occasion of the Duty . A Duty this is of great Importance and necessity , now Hipocrisie hath made so great an in-rode on Profession , and Gifts have doflowred Grace in its principal Operations . No Persons are in greater danger of walking at hazard with God , than those who live in the exercise of Spiritual Gifts in Duties , unto their own satisfaction and others . For they may countenance themselves with an Appearance of every thing that should be in them in reality and power , when there is nothing of it in them . And so it hath fallen out . We have seen many earnest in the Exercise of this Gift , who have turned vile and debauched Apostates . Some have been known to live in sin and an indulgence of their Lusts , and yet to abide constant in their Duties . Isa. 1.15 . And we may hear Prayers sometimes that openly discover themselves unto Spiritual sense , to be the Labour of the Brain , by the help of Gifts in Memory and Invention , without an Evidence of any mixture of Humility , Reverence or Godly fear ; without any acting of Faith and Love. They flow as Wine , yet smell and taste of the unsavoury Cask from whence they proceed . It is necessary therefore that we should put our selves on the severest trial , lest we should be found not to be spiritually minded in Spiritual Duties . Gifts are gracious vouchsafements of Christ to make Grace useful unto our selves and others ; yea they may make them useful unto the Grace of others , who have no Grace in themselves . But as unto our own souls they are of no other advantage or benefit but to stir up Grace unto its proper Exercise ; and to be a vehicle to carry it on , in its proper use . If we do not always regard this in their Exercise , we had better be without them . If instead hereof , they once begin to impose themselves practically upon us , so as that we rest in spiritual Light acting our Inventions , Memories and Judgements with a ready utterance , or such as it is , there is no form of Prayer can be more prejudicial unto our Souls . As Wine if taken moderately and seasonably helps the Stomach in Digestion , and quickens the natural Spirits , enabling the Powers of Nature unto their Duty , is useful and helpful unto it , but if it be taken in excess , it doth not help Nature but oppress it , and takes on it self to do what nature should be assisted unto , it fills mens Carcasses with Diseases as well as their Souls with sin . So whilest Spiritual Gifts are used and employed only to excite , aid and assist Grace in its operations , they are unutterably useful . But if they put themselves in the Room thereof , to do all that Grace should do ; they are hurtful and pernicious . We have need therefore to be very diligent in this Enquiry , whether our Spiritual Thoughts , even in our Prayers , be not rather occasioned from the Duty , than spring from a gracious Principle in our Hearts , or are the actings of real saving Grace . 2. Where thoughts of Spiritual things in Prayer are Occasional only in the way before described , such Prayers will not be a means of Spiritual Growth unto the soul. They will not make the soul Humble , Holy , Watchful and Diligent in universal Obedience . Grace will not thrive under the greatest constancy in such Duties . It is an astonishing thing to see how under frequency of Prayer , and a seeming fervency therein , many of us are at a stand as to visible thriving in the Fruits of Grace ; and it is to be feared , without any encrease of strength in the Root of it . Gods Hand is not shortned that he cannot save , nor his Ear deafned that he cannot hear . He is the same as in the dayes of old , when our Fathers cryed unto him and were delivered , when they trusted in him and were not confounded . Jesus Christ is the same yesterday , and to day , and for ever ; Prayer is the same that it was , and shall lose nothing of its Prevalency whilest , this World endureth . Whence is it then that there is so much Prayer amongst us , and so little success . I speak not with respect unto the outward Dispensations of Divine Providence in Afflictions or Persecutions , wherein God always acts in a way of Soveraignty , and oft-times gives the most useful answer unto our Prayers by denying our Requests . I intend , that only whereof the Psalmist giveth us his Experience . Psal. 138.3 . In the day when I cryed , thou answeredst me , and strengthnedst me with strength in my soul. Where Prayers are effectual , they will bring in spiritual strength . But the Prayers of many seem to be very spiritual , and to express all conceivable supplies of Grace ; and they are persisted in with Constancy . And God forbid we should Judge them to be Hypocritical and wholly Insincere . Yet is there a defect somewhere , which should be enquired after . For they are not so answered , as that they who Pray them , are strengthned with strength in their Souls . There is not that spiritual thriving , that growth in Grace which might be expected to accompany such Supplications . I know that a man may pray often , pray sincerely and frequently for an especial Mercy , Grace , or Deliverance from a particular Temptation ; and yet no spiritual Supply of strength unto his own experience come in thereby . So Paul prayed thrice for the removal of his Temptation , and yet had the Exercise of it continued . In such a case there may be no defect in Prayer , and yet the Grace in particular aimed at not be attained . For God hath other Holy Ends to accomplish hereby on the Soul. But how Persons should continue in Prayer , in general , according to the mind of God , so far as can be outwardly discovered , and yet thrive not at all , as unto spiritual strength in their Souls , is hard to be understood . And , which is yet more astonishable , men abide in the Duty of Prayer , and that in constancy , in their Families , and otherwise , and yet live in known sins . Whatever spiritual thoughts such men have in and by their Prayers , they are not spiritually minded . Shall we now say that all such Persons are gross Hypocrites ; such as know they do but mock God and Man ; know that they have not Desires nor Aims after the things which they mention in their own Prayers ; but do these things either for some corrupt end , or at best to satisfie their Convictions ? Could we thus resolve , the whole difficulty of the Case were taken off . For such double minded Men have no Reason to think that they shall receive any thing of the Lord , as James speaks , Chap. 1.7 . Indeed they do not . They never Act Faith with reference unto their own Prayers . But it is not so with all of this sort . Some judge themselves Sincere , and in good Earnest in their Prayers , not without some Hopes and Expectations of Success . I will not say of all such Persons , that they are among the Number of them concerning whom the Wisdom of God says , Because I called unto them , and they refused ; they shall call on me , but I will not answer , they shall seek me early , and shall not find me . Prov. 1.18 , 19 , 20 , 21. And although we may say unto such Persons in general , Either leave your Sinning , or leave your Praying , from Psal. 50.16 , 17. and that with respect unto present Scandal , and certain Miscarriage in the End if both be continued in ; yet in particular I would not advise any such Person to leave off his Praying untill he had left his Sin. This were to advise a sick Man to use no Remedies untill he were well cured . Who knows but that the Holy Spirit who works when and how he pleaseth , may take a Time to Animate these lifeless Prayers , and make them a means of Deliverance from the Power of this Sin. In the mean time the Fault and Guilt is wholly their own , who have effected a Consistency between a way in Sinning and a Course in Praying . And it ariseth from hence , that they have never laboured to fill up their Requests with Grace . What there hath been of Earnestness or Diligence in them , hath been from a Force put upon them by their Convictions and Fears . For no man was ever absolutely prevail'd on by Sin , who prayed for Deliverance according to the mind of God. Every Praying man that perisheth was an Hypocrite . The Faithfulness of God in his Promises will not allow us to Judge otherwise . Wherefore the Thoughts that such Persons have of Spiritual things even in their Duties , do not arise from within , nor are a natural Emanation of the Frames of their Hearts and Affections . 3. Earnestness and appearing Fervency in Prayer , as unto the outward delivery of the Words of it , yea though the mind be so affected as to contribute much thereunto , will not of themselves prove , that the Thoughts of men therein do arise from an Internal Spring of Grace . There is a Fervency of Spirit in Prayer , that is one of the best Properties of it , being an earnest Acting of Love , Faith and Desire . But there is a Fervency wherewith the mind it self may be affected , that may arise from other Causes . 1. It may do so from the ingagement of Natural Affections unto the Object of their Prayer , or the things Prayed for . Men may be mighty Earnest and Intent in their minds , in praying for a Dear Relation , or for Deliverance from Eminent Troubles , or Imminent Dangers ; and yet all this Fervour arise from the vehement Actings of Natural Affections about the things prayed for , excited in an especial manner by the present Duty . Hence God calls the earnest cryes of some for Temporal things , not a Crying unto him , but an Howling , Hosea 7.14 . That is , the cry of hungry Ravenous Beasts , that would be satisfied . 2. Sometimes it ariseth from the sharpness of Convictions , which will make men even Roar in their Prayers for disquietment of Heart . And this may be where there is no true Grace as yet received , nor it may be ever will be so . For the perplexing Work of Convictions , goes before real Conversion ; and as it produceth many other Effects and Changes in the mind , so it may do this of great Fervency in Vocal Prayers , especially if it be accompanied with outward Afflictions , Pains or Troubles . Psal. 78.34 , 35. 3. Oft-times the Mind and Affections are very little concerned in that Fervour and Earnestness which appear in the outward Performance of the Duty . But in the exercise of Gifts and through their own utterance , men put their Natural Affections into such an Agitation , as shall carry them out into a great Vehemency in their Expressions . It hath been so with sundry Persons , who have been discovered to be Rotten Hypocrites , and have afterwards turned Cursed Apostates . Wherefore all these things may be , where there is no gracious Spring , or Vital Principle , Acting it self from within in Spiritual Thoughts . Some it may be will design an Advantage by their Conceptions unto the Interest of Prophaneness and Scoffing . For if there may be these evils under the Exercise of the Gift of Prayer , both in Constancy and with Fervency ; if there may be a total want of the Exercise of all true Grace with it and under it ; then it may be all that is pretended of this Gift and its Use , is but Hypocrisie and Talk. But I say , ( 1. ) It may be as well pretended , that because the Sun shining on a Dung-hill , doth occasion offensive and noisom Steams , therefore all that is pretended of its Influence on Spices and Flowers , causing them to give out their Fragrancy , is utterly false . No man ever thought that Spiritual Gifts did change , or renew the Minds and Natures of Men ; where they are alone they only help and assist unto the useful Exercise of Natural Faculties and Powers . And therefore where the Heart is not savingly renewed , no Gifts can stir up a saving Exercise of Faith. But where it is so , they are a means to cause the Savour of it to flow forth . ( 2. ) Be it so that there may be some Evils found under the Exercise of the Gift of Prayer , what remedy for them may be proposed ? Is it that men should Renounce their use of it , and betake themselves unto the Reading of Prayers only ? ( 1. ) The same may be said of all Spiritual Gifts whatever , for they are all of them liable unto Abuse . And shall we reject all the Powers of the World to come , the whole complexe of Gospel Gifts , for the Commuication whereof the Lord Christ hath promised to continue his Spirit with his Church unto the end of the World , because by some they are abused ? ( 2. ) Not only the same , but far greater evils may be found in and under the Reading of Prayers , which needs no further Demonstration than what it gives of it self every Day . ( 3. ) It is hard to understand , how any benefit at all can accrew unto any by this Relief , when the Advantages of the other way are evident . Wherefore the Enquiry remains , How we may know unto our own satisfaction , that the Thoughts we have of Spiritual things in the Duty of Prayer , are from Internal fountain of Grace , and so are an evidence that we are Spiritually minded , whereunto all these things do tend . Some few things I shall offer towards Satisfaction herein . 1. I take it for granted on the Evidence before given , that Persons who have any Spiritual Light , and will diligently Examine and Try their own Hearts , will be able to discern what real Actings of Faith , of Love , and Delight in God , there are in their Duties ; and consequently what is the Spring of their Spiritual Thoughts . In general we are assured , that he that believeth , hath the Witness in himself . 1 Joh. 5.10 . Sincere Faith will be its own Evidence . And where there are Sincere Actings of Faith , they will evidence themselves , if we try all things impartially by the Word . But if men do , as for the most part they do , content themselves with the Performance of any Duty , without an Examination of their Principles , Frames and Actings of Grace in them , it is no wonder if they walk in all Uncertainty . 2. When the Soul finds a sweet Spiritual Complacency in and after its Duties , it is an Evidence that Grace hath been acted in its Spiritual Thoughts and Desires . Jer. 31. The Prophet receiveth a long gracious Message from God , filled up with Excellent Promises and Pathetical Exhortations unto the Church . The whole is as it were summ'd up in the close of it . Ver. 25. For I have satiated the weary Soul , and I have replenished every sorrowful Soul. Whereon the Prophet adds , Vpon this I awaked , and beheld , and my Sleep was sweet unto me . God's gracious Message had so composed his spirits , and freed his mind from Trouble , as that he was at quiet Repose in himself , like a man asleep . But after the end of it , he stirrs up himself unto a Review and Consideration of what had been spoken unto him : I awaked and beheld , or I stirred up my self , and considered what had been delivered unto me ; And saith he , my Sleep was sweet unto me ; I found a gracious Complacency in , and Refreshment unto my Soul , from what I had heard and received . So is it oft-times with a Soul that hath had real Communion with God in the Duty of Prayer . It finds it self both in it , and afterwards when it is awakened unto the consideration of it , spiritually refreshed , it is sweet unto him . This holy Complacency , this Rest and sweet Repose of mind , is the Foundation of the Delight of Believers in this Duty . They do not pray only because it is their Duty so to do , nor yet because they stand in need of it , so as that they cannot live without it , but they have delight in it ; and to keep them from it , is all one as to keep them from their daily food and refreshment . Now we can have no delight in any thing but what we have found some Sweetness , Rest and Complacency in . Without any such Experience we may do or use any thing , but cannot do it with delight . And it ariseth ( 1. ) From the approach that is made unto God therein . It is in its own Nature an Access unto God on a Throne of Grace . Ephes. 2.18 . Heb. 10.19 , 20. And when this Access is Animated by the Actings of Grace , the Soul hath a Spiritual Experience of a nearness in that Approach . Now God is the Fountain and Center of all Spiritual Refreshment , Rest and Complacency : And in such an Access unto him , there is a refreshing Taste of them Communicated unto the Soul. Psal. 36.7 , 8 , 9. How excellent is thy Loving kindness , O God! therefore the children of men put their Trust under the shadow of thy Wings . They shall be abundantly satisfied with the Fatness of thy house : and thou shalt make them Drink of the River of thy pleasures . For with thee is the fountain of Life : in thy Light we shall see Light. God is proposed in the Excellency of his Loving Kindness , which is comprehensive of his Goodness , Grace and Mercy . And so is he also as the Spring of Life and Light , all Spiritual Powers and Joyes . Those that believe , are described by their Trust under the shadow of his Wings . In his Worship , the Fatnesse of his House , they make their Approaches unto him . And the Fruit hereof is , that he makes them to Drink of the River of his Pleasures , the satisfying , refreshing Streams of his Grace and Goodness ; they approach unto him as unto the Fountain of Life , so as to Drink of that Fountain , in renewed Communications of Life and Grace ; and in the Light of God , the Light of his Countenance , to see Light , in satisfying Joy. In these things doth consist , and from them doth arise that Spiritual Complacency which the Souls of Believers do find in their Duties . ( 2. ) From the due Exercise of Faith , Love and Delight , the Graces wherein the Life of the new Creature doth principally consist . There is a suitableness unto our Natural Constitution , and a secret Complacency of our Natures in the proper Actings of Life Natural , for its own Preservation and Encrease . There is so in our Spiritual Constitution , in the proper Actings of the Powers of our Spiritual Life unto its Preservation and Encrease . These Graces in their due Exercise , do Compose and Refresh the mind , as those which are Perfective of its State , which quell and cast out whatever troubles it . Thence a blessed Satisfaction and Complacency befalls the Soul. Herein he that believeth hath the witness in himself . Besides , Faith and Love are never really Acted on Christ , but they prepare and make meet the Soul to receive Communications of Love and Grace from him ; which it never faileth of , although it be not always sensible thereof . ( 3. ) From the Testimony of Conscience , bearing witness unto our sincerity , both in Aims , Ends and Performances of the Duty . Hence a gracious Repose of Mind and great Satisfactoriness doth ensue . If we have no Experience of these things , it is evident that we walk at Random in the best of our Duties ; For they are among the principal things that we do or ought to Pray for . And if we have not Experience of the Effects of our Prayers in our Hearts , we neither have advantage by them , nor give Glory unto God in them . But yet here , as in most other Spiritual things , one of the worst of Vices is ready to impose it self in the room and place of the best of our Graces . And this is , Self-pleasing in the Performance of the Duty . This instead of a Grace steeped in Humility , as all true Grace is , is a vile effect of Spiritual Pride , or the offering of a Sacrifice unto our own Net and Drag . It is a glorying in the Flesh ; for whatever of Self any doth glory in , it is but Flesh. When men have had enlargements in their Expressions , and especially when they apprehend that others are satisfied or affected therewith , they are apt to have a secret Self-pleasing in what they have done , which before they are aware turns into Pride and a noxious Elation of mind . The same may befall men in their most Secret Duties , performed outwardly by the Aid of Spiritual Gifts . But this is most remote from and contrary unto that Spiritual Complacency in Duty which we speak of , which yet it will pretend unto , untill it be diligently Examined . The Language of this Spiritual Complacency is , I will go in the strength of the Lord God , I will make mention of thy Righteousness , of thine only , Psal. 71.16 . That of Spiritual Pride is ; God I thank thee that I have done thus and thus ; as it was expressed by the Pharisee . That is in God alone , this is in Self . That draws forth the Savour of all Graces : this immediately covereth and buries them all , if there be any in the S●ul . That fills the Soul eminently with Humility and Self-abasement ; this with a lifting up of the mind , and Proud Self-conceit . That casts out all Remembrance of what we have done our selves , retaining only a sence of what we have received from God , of the impressions of his Love and Grace . This blots out all Remembrance of what we have freely received from God , and retains only what we have done our selves . Wherever it is , there is no due sence either of the Greatness or Goodness of God. Some it may be will say , that if it be so , they for their parts are cut off . They have no experience of any such Spiritual rest and complacency in God in or after their Prayers . At the best they begin them with tears and end them in sorrow ; and sometimes they know not what is become of them , but fear that God is not glorified by them , nor their own souls bettered . I answer , ( 1. ) There is great Spiritual Refreshment in that Godly sorrow which is at work in our Prayers . Where the Holy Ghost is a Spirit of Grace and Supplication he causeth Mourning , and in that Mourning there is Joy. ( 2. ) The secret Encouragement which we receive by praying , to adhere unto God constantly in Prayer , ariseth from some experience of this Holy Complacency , though we have not a sensible evidence of it . ( 3. ) Perhaps some of them who make this complaint , if they would awaken and consider , will find that their souls , at least sometimes , have been thus refreshed , and brought unto an holy Rest in God. ( 4. ) Then shall you know the Lord , if you follow on to know him . Abide in seeking after this Complacency and satisfaction in God , and you shall attain it . 3. It is a sure Evidence that our Thoughts of Spiritual things in our Supplications are from an internal Spring of Grace , and are not meerly occasioned by the Duty it self , when we find the daily fruit and advantage of them ; especially in the preservation of our Souls in an holy , humble watchfull frame . Innumerable are the Advantages , Benefits and Effects of Prayer ; which are commonly spoken unto . Growth in Grace and Consolation is the substance of them . Where there is continuance in Prayer , there will be Spiritual Growth in some proportion . For men to be Earnest in Prayer and Thriftless in Grace , is a certain Indication of prevalent corruptions , and want of being Spiritually Minded in Prayer it self . If a man eats his daily food , let him eat never so much , or so often , if he be not nourished by it , his Body is under the Power of prevalent distempers . And so is his Spiritual Constitution , who thriveth not in the use of the food of the New Creature . But that which I fix upon with respect unto the present enquiry , is the Frame that it preserves the soul in . It will keep it humble and upon a diligent watch as unto it's dispositions and actings . He who prays as he ought , will endeavour to live as he prayes . This none can do who doth not with diligence keep his heart unto the things he hath prayed about . To pray earnestly and live carelesly , is to proclaim that a man is not Spiritually minded in his prayer . Hereby then we shall know what is the Spring of those spiritual Thoughts , which our minds are exercised withall in our supplications . If they are influenced unto a constant daily watch for the preservation of that frame of Spirit , those dispositions and Inclinations unto spiritual things which we pray for , they are from an internal Spring of Grace . If there be generally an unsuitableness in our minds unto what we seem to contend for in our Prayers , the Gift may be in exercise , but the Grace is wanting . If a man be every day on the Exchange , and there talketh diligently and earnestly about Merchandize and the Affairs of Trade , but when he comes home thinks no more of them , because indeed he hath nothing to do , no interest in them , he may be a very poor man notwithstanding his pretences . And he may be spiritually very poor who is on occasions fervent in prayer , if when he retires unto himself , he is not carefull and diligent about the matter of it . 4. When Spiritual Affections and due preparation of heart unto the Duty do excite and animate the Gift of Prayer , and not the Gift make impressions on the Affections , then are we Spiritually Minded therein . Gifts are Servants not Rulers in the Mind ; are bestowed on us to be serviceable unto Grace , not to lead it , but to follow it , and to be ready with their Assistance on its exercise . For the most part where they lead all , they are all alone . This is the natural order of these things . Grace habitually inclineth and disposeth the heart unto this Duty . Providence and Rule gives the occasions for its excercise ; Sence of Duty calls for preparation . Grace coming into actual exercise , Gifts come in with their Assistance . If they lead all , all is out of order . It may be otherwise sometimes . A Person indispos'd and lifeless , ingaging into Prayer in a way of Obedience , upon conviction of Duty , may in and by the Gift have his Affections excited , and Graces engaged unto its proper Work. It may be so , I say ; but let men take heed how they trust unto this Order and Method . For where it is so , there may be little or nothing of the Exercise of true Grace in all their fervour and Commotion of Affections . But when the genuine Actings of Faith , Love , holy Reverence and gracious Desires , do stir up the Gift unto its Exercise , calling in its assistance unto the expression of themselves ; then are the Heart and Mind in their proper Order . 5. It is so when other Duties of Religion are equally regarded and attended unto with Prayer it self . He , all whose Religion lyes in Prayer and Hearing , hath none at all . God hath an equal respect unto all other Duties , and so must we have also . So is it expressed as unto the Instance of Alms ; Acts 10.31 . And James placeth all Religion herein , because there is none without it ; Jam. 1.27 . I shall not value his Prayers at all , be he never so earnest and frequent in them , who gives not Alms according to his Ability . And this in an especial manner is required of us who are Ministers ; that we be not like an hand set up in cross Wayes , directing others which way to go , but staying behind it self . This digression about the Rise and Spring of Spiritual Thoughts in Prayer , I judged not unnecessary , in such a time and season wherein we ought to be very jealous , lest Gifts impose themselves in the room of Grace , and be careful that they are employed only unto their proper End , which is to be serviceable unto Grace in its Exercise , and not otherwise . 3. There is another Occasion of Thoughts of spiritual things , when they do not spring from a living Principle within , and so are no evidence of being spiritually minded . And this is the Discourse of others . They that fear the Lord will be speaking one to another , of the things wherein , his Glory is concerned , Mal. 3.16 . To declare the Righteousness , the Glory of God , is the Delight of his Saints . Psal. 145. 3 , 4 , 5 , 6 , 7 , 8. Great is the Lord , and greatly to be Praised , and his Greatness is unsearchable . One Generation shall praise thy Works to another , and shall declare thy mighty Works . I will speak of the Glorious honour of thy Majesty , and of thy wondrous Works . And men shall speak of the might of thy terrible Acts ; and I will declare thy Greatness . They shall abundantly utter the memory of thy great Goodness , and shall sing of thy Righteousness . The Lord is gracious and full of Compassion , slow to Anger and of great Mercy . And accordingly there are some who are ready on all occasions to be speaking or making mention of things Divine , Spiritual and Holy , and it is to be wished that there were more of them . All the flagitious sins that the World is filled withall , are not a greater evidence of the Degeneracy of Christian Religion , than this is , that it is grown unusual , yea a shame or scorn for men to speak together of the things of God. It was not so when Religion was in its primitive Power and Glory ; nor is it so with them who really fear God , and are sensible of their Duty . Some I say there are who embrace all occasions of Spiritual Communication . Those with whom they do converse , if they are not Profligate , if they have any spiritual Light , cannot but so far comply with what they say , as to think of the things spoken which are spiritual . Oft times the Track and Course of mens thoughts , lye so out of the way , are so contrary unto such things , that they seem strange unto them , they give them no Entertainment . You do but cross their way with such Discourses , whereon they stand still a little and so pass on . Even the Countenances of some men will change hereon , and they betake themselves unto an unsatisfied silence , untill they can divert unto other things . Some will make such replies of empty words , as shall evidence their Hearts to be far enough estranged from the things proposed unto them . But with others , such occasional Discourses will make such Impressions on their minds , as to stir up present thoughts of Spiritual things . But though frequent occasions hereof may be renewed , yet will such Thoughts give no evidence that any man is spiritually minded . For they are not genuine , from an internal Spring of Grace . From these causes it is , that the Thoughts of Spiritual Things are with many , as Guests that come into an Inn , and not like Children that dwell in the House . They enter occasionally , and then there is a great stir about them , to provide meet entertainment for them . Within a while they are disposed of , and so depart unto their own occasions , being neither lookt nor enquired after any more . Things of another nature are attended unto ; New Occasions bring in new Guests for a season . Children are owned in the House , are missed if they are out of the way , and have their daily Provision constantly made for them . So is it with these occasional Thoughts about Spiritual things . By one means or other they enter into the mind , and there are entertained for a season . On a sudden they depart , and men hear of them no more . But those that are Natural and Genuine , arising from a living spring of Grace in the Heart , disposing the mind unto them , are as the Children of the House ; They are expected in their places and at their seasons . If they are missing , they are enquired after . The Heart calls it self unto an Account whence it is that it hath been so long without them , and calls them over into its wonted converse with them . CHAP. IV. Other Evidences of Thoughts about Spiritual things , arising from an Internal Principle of Grace , whereby they are an Evidence of our being Spiritually Minded . The abounding of these Thoughts , how far , and wherein such an Evidence . II. THe second Evidence that our Thoughts of Spiritual things do proceed from an Internal Fountain of sanctified Light and Affections , or that they are Acts or Fruits of our being Spiritually minded , is , that they abound in us , that our minds are filled with them . We may say of them as the Apostle doth of other Graces ; If these things are in you and abound , you shall not be barren . It is well indeed , when our minds are like the Land of Egypt in the years of Plenty , when it brought forth by handfulls ; when they flow from the Well of Living Water in us with a full Stream and Current . But there is a measure of abounding , which is necessary to evidence our being Spiritually minded in them . There is a double Effect ascribed here unto this Frame of Spirit ; First Life , and then Peace . The Nature and Being of this Grace depends on the former Consideration of it , namely , its procedure from an Internal Principle of Grace , the Effect and Consequence whereof is Life . But that it is Peace also , depends on this Degree and measure of the Actings of this part of it in our Spiritual Thoughts . And this we must consider . It is the Character of all men in the state of depraved Nature and Apostasie from God , that every Imagination of the Thoughts of their Hearts , is only evil continually , Gen. 6.5 . All Persons in that condition are not Swearers , Blasphemers , Drunkards , Adulterers , Idolaters , or the like . These are the vices of particular Persons , the effects of particular Constitutions and Temptations . But thus it is with them , all and every one of them , all the Imaginations of the Thoughts of their Hearts are evil , and that continually . Some as unto the Matter of them , some as unto their End , all as unto their Principle ; for out of the evil Treasure of the Heart can proceed nothing but what is evil . That infinite multitude of open sins which is in the World , doth give a clear Prospect or Representation of the Nature and Effects of our Apostasie from God. But he that can consider the numberless number of Thoughts which pass through the minds of every individual Person every day , all evil , and that continually , he will have a farther Comprehension of it . We can therefore have no greater Evidence of a change in us from this State and Condition , than a change wrought in the course of our Thoughts . A Relinquishment of this or that particular sin , is not an Evidence of a Translation from this state . For as was said , such particular sins proceed from particular Lusts and Temptations , and are not the immediate universal Consequence of that Depravation of Nature which is equal in all . Such alone is the vanity and wickedness of the Thoughts and Imaginations of the Heart . A change herein is a blessed Evidence of a change of State. He who is cured of a Dropsie , is not immediately healthy , because he may have the prevailing seeds and matter of other Diseases in him , and the next day die of a Lethargy : But he who from a state of Sickness , is restored in the Temperature of the Mass of Blood and the Animal Spirits , and all the Principles of Life and Health , unto a good Crasis and Temperature , his state of Body is changed . The Cure of a particular sin may leave behind it the seeds of Eternal Death , which they may quickly effect . But he who hath obtained a change in this Character which belongs essentially unto the state of depraved Nature , is spiritually recovered . And the more the stream of our Thoughts is turned , the more our minds are filled with those of a contrary Nature , the greater and more firm is our Evidence of a Translation out of that depraved state and condition . There is nothing so unaccountable as the Multiplicity of Thoughts of the minds of men . They fall from them like the Leaves of Trees , when they are shaken with the Wind in Autumn . To have all these Thoughts , all the several Figments of the Heart , all the conceptions that are framed and agitated in the mind , to be evil and that continually , what an Hell of Horrour and Confusion must it needs be ? A deliverance from this Loathsom hateful state , is more to be valued than the whole World. Without it neither Life , nor Peace , nor Immortality , or Glory , can ever be attained . The design of Conviction is to put a stop unto these Thoughts , to take off from their Number , and thereby to lessen their Guilt . It deserves not the name of Conviction of Sin , which respects only outward Actions , and regards not the inward Actings of the mind . And this alone will for a season make a great change in the Thoughts , especially it will do so when assisted by Superstition directing them unto other Objects . These two in Conjunction are the rise of all that Devotional Religion which is in the Papacy . Conviction labours to put some stop and bounds unto thoughts absolutely evil and corrupt ; and Superstition suggests other Objects for them , which they readily embrace ; but it is a vain Attempt . The Minds and Hearts of men are continually Minting and Coining new Thoughts and Imaginations . The cogitative Faculty is always at work . As the streams of a mighty River running into the Ocean , so are the Thoughts of a natural man , and through self they run into Hell. It is a fond thing to set a Damme before such a River , to curb its streams . For a little space there may be a stop made , but it will quickly break down all Obstacles , or overflow all its bounds . There is no way to divert its Course , but only by providing other Channels for its Waters , and turning them thereinto . The mighty Stream of the evil Thoughts of men will admit of no Bounds or Dammes to put a stop unto them . There are but two wayes of Relief from them ; the one respecting their moral Evil , the other their natural Abundance . The first by throwing Salt into the Spring , as Elisha cured the Waters of Jericho ; that is , to get the Heart and Mind seasoned with Grace ; for the Tree must be made good before the Fruit will be so . The other is , to turn their Streams into new Chanels , putting new Aims and Ends upon them , fixing them on new Objects ; so shall we abound in Spiritual Thoughts ; for abound in Thoughts we shall whether we will or no. To this Purpose is the Advice of the Apostle , Ephes. 5. 18 , 19. And be not drunk with Wine wherein is Excess , but he filled with the Spirit , speaking to your selves in Psalms and Hymns and Spiritual Songs . When men are drunk with Wine unto an Excess , they make it quickly evident , what Vain , Foolish , Ridiculous Imaginations it filleth their minds withall . In opposition hereunto , the Apostle adviseth Believers to be filled with the Spirit , to labour for such a Participation of him as may fill their Minds and Hearts , as others fill themselves with Wine . To what End , unto what Purpose should they desire such a participation of him , to be so filled with him ? It is unto this end , namely , that he by his Grace may fill them with Holy Spiritual Thoughts , as on the contrary men Drunk unto an Excess , as filled with those that are Foolish , Vain and Wicked . So the words of ver . 19. do declare , for he adviseth us to express our abounding Thoughts , in such Duties as will give an especial vent unto them . Wherefore , when we are Spiritually minded , we shall abound in Spiritual thoughts , or Thoughts of Spiritual Things . That we have such Thoughts will not sufficiently Evidence that we are so , unless we abound in them . And this leads us unto the principal Enquiry on this Head ; namely , what measure we ought to assign hereof , how we may know when we abound in Spiritual Thoughts , so as that they may be an Evidence of our being Spiritually minded . I answer in general , among other Scriptures read over Psal. 119. with understanding . Consider therein what David expresseth of himself , as unto his constant Delight in , and continual Thoughts of the Law of God , which was the only means of Divine Revelation at that season . Try your selves by that Pattern ; Examine your selves whether you can truly speak the same words with him ; at least if not in the same Degree of Zeal , yet with the same sincerity of Grace . You will say , that was David . It is not for us , it is not our Duty to be like unto him , at least not to be equal with him . But as far as I know , we must be like him , if ever we intend to come to the place where he is . It will ruine our Souls , if when we read in the Scripture , how the Saints of God express their Experience in Faith , Love , Delight in God and constant Meditations on him , we grant that it was so with them , that they were Good and Holy men , but it is not necessary that it should be so with us . These things are not written in the Scripture to shew what they were , but what we ought to be . All things concerning them were written for Admonition ; 1 Cor. 10.11 . And if we have not the same Delight in God as they had , the same Spiritual mindedness in Thoughts and Meditations of Heavenly things , we can have no Evidence that we please God as they did , or shall go to that place whither they are gone . Profession of the Life of God passeth with many at a very low and easie Rate . Their Thoughts are for the most part vain and earthly , their Communication unsavoury , and sometimes corrupt , their lives at best uneven and uncertain , as unto the Rule of Obedience ; yet all is well , all is Life and Peace . The Holy men of old , who obtained this Testimany , that they Pleased God , did not so walk before him . They meditated continually in the Law ; thought of God in the night seasons ; spake of his Ways , his Works , his Praise ; their whole Delight was in him , and in all things they followed hard after him . It is the Example of David in particular that I have proposed . And it is a Promise of the Grace to be administred by the Gospel , that he who is feeble shall be as David , Zech. 12.8 . And if we are not so in his being Spiritually minded , it is to be feared we are not Partakers of the Promise . But that we may the better judge of our selves therein , I shall add some few Rules unto this Direction by Example . 1. Consider , what proportion your Thoughts of Spiritual Things bears with those about other things . Our principal Interest and Concern , as we profess , lyes in things Spiritual , Heavenly and Eternal . Is it not then a foolish thing to suppose that our Thoughts about these things , should not hold some proportion with those about other things , nay that they should not exceed them ? No man is so vain in earthly things , as to pretend that his Principal concern lyeth in that whereof he thinks very seldom in comparison of other things . It is not so with men in reference unto their Families , their Trades , their occasions of Life . It is a truth not only consecrated by the Testimony of him who is Truth , but evident also in the Light of Reason , That where our Treasure is there will our Hearts be also . And the Affections of our Hearts do Act themselves by the Thoughts of our minds . Wherefore , if our principal Treasure be as we profess , in things Spiritual and Heavenly , and wo unto us if it be not so , on them will our Affections and consequently our Desires and Thoughts be principally fixed . That we may the better Examine our selves by this Rule , we must consider of what sorts mens other Thoughts are ; and as unto our present purpose , they may be reduced unto these heads . 1. There are such as are exercised about their Callings and lawful occasions . These are numberless and endless ; especially among a sort of men who rise early and go to bed late , and eat the Bread of carefulness , or are particularly industrious and diligent in their wayes . These thoughts men approve themselves in , and judge them their Duty , as they are in their proper place and measure . But no Heart can conceive the Multitude of these Thoughts , which partly in Contrivances , partly in Converse , are ingaged and spent about these things . And the more men are Immersed in them , the more do themselves and others esteem them diligent and Praise-worthy . And there are some who have neither necessity nor occasion to be ingaged much in the Duties of any especial Calling , who yet by their Words and Actions declare themselves , to be confined almost in their thoughts unto themselves , their Relations , their Children , and their self concerns , which though most of them are very Impertinent , yet they justifie themselves in them . All sorts may do well to Examine what proportion their Thoughts of Spiritual things do bear unto those of other things . I fear with most it will be found to be very small , with many next to none at all . What evidence then can they have that they are Spiritually minded , that their principal Interest lyes in things above ? It may be it will be asked , whether it be necessary that men should think as much and as often about things Spiritual and Heavenly , as they do about the lawful Affairs of their Callings . I say more , and more often , if we are what we profess our selves to be . Generally it is the best sort of men , as to the things of God and Man , who are busied in their Callings , some of one sort , some of another . But even among the best of these , many will continually spend the strength of their Minds and vigour of their Spirits , about their Affairs all the day long ; and , so they can pray in the Morning and Evening , with some Thoughts sometimes of Spiritual things occasionally administred , do suppose they acquit themselves very well . As if a man should pretend that his great Design is , to prepare himself for a Voyage unto a far Country , where is his Patrimony and his Inheritance : But all his Thoughts and Contrivances are about some few Trifles , which if indeed he intend his Voyage he must leave behind him ; and of his main Design he scarce thinketh at all . We all profess that we are bound for Heaven , Immortality , and Glory : but is it any Evidence we really design it , if all our Thoughts are consumed about the Trifles of this World , which we must leave behind us , and have only occasional Thoughts of things above ? I shall elswhere shew , if God will , How men may be Spiritually minded in their earthly Affairs . If some Relief may not be thence obtained , I cannot tell what to say or answer for them , whose Thoughts of Spiritual things do not hold Proportion with , yea exceed them which they lay out about their Callings . This whole Rule is grounded on that of our Saviour , Math. 6.31 , 32 , 33 , 34. Take no thought , saying , What shall we eat ? or what shall we drink ? or wherewith we shall be cloathed ? But seek first the Kingdom of God and his Righteousness , and all these things shall be added unto you . Take therefore no thought for to morrow . When we have done all we can , when we have made the best of them we are able , all earthly things , as unto our Interest in them , amount to no more , but what we eat , what we drink , and wherewith we are cloathed . About these things our Saviour forbids us to take any Thought , not absolutely , but with a double Limitation . As first , that we take no such Thought about them , as should carry along with it a disquietment of mind , through a distrust of the Fatherly Care and Providence of God. This is the design of the Context . Secondly , No Thought that for Constancy and Ingagement of Spirit , should be like unto those which we ought to have about Spiritual Things . Seek first the Kingdom of God and his Righteousness . Let that be the chief and principal thing in your Thoughts and Consciences . We may therefore conclude , that at least they must hold an exceeding Proportion with them . Let a man industriously ingaged in the way of his Calling , try himself by this Rule every Evening . Let him consider what have been his Thoughts about his earthly Occasions , and what about Spiritual things ; and thereon ask of himself whether he be Spiritually minded or no. Be not deceived ; as a man thinketh , so is he . And if we account it a strange thing , that our Thoughts should be more exercised about Spiritual things , than about the Affairs of our Callings , we must not think it strange if when we come to the trial , we cannot find that we have either Life or Peace . Moreover it is known , how often when we are engaged in Spiritual Duties , other Thoughts will interpose , and impose themselves on our minds . Those which are about mens secular Concernments will do so . The World will frequently make an inroad on the ways to Heaven , to disturb the Passengers and wayfaring men . There is nothing more frequently complained of , by such as are awake unto their Duty , and sensible of their weakness . Call to mind therefore , how often on the other hand Spiritual Thoughts do interpose , and as it were impose themselves on your minds , whilest you are engaged in your earthly Affairs . Sometimes , no doubt , but with all that are true Believers it is so . Or ever I was aware , saith the Spouse , my Soul made me as the Chariots of Amminadab , Cant. 6.12 . Grace in her own Soul surprised her into a ready willing Frame unto Spiritual Communion with Christ , when she was intent on other Occasions . But if these thoughts of Heavenly things so arising in us , bear no proportion with the other sort , it is an Evidence what Frame and Principle is predominant in us . 2. There are a multitude of Thoughts in the minds of men , which are vain , useless , and altogether unprofitable . These ordinarily through a dangerous mistake are looked on as not sinful , because as it is supposed , the matter of them is not so . And therefore men rather shake them off for their Folly , than their Guilt . But they arise from a corrupt Fountain , and wofully pollute both the Mind and Conscience . Wherever there are vain Thoughts , there is Sin. Jerem. 4.14 . Such are those numberless Imaginations , whereby men fancy themselves to be what they are not , to do what they do not , to enjoy what they enjoy not , to dispose of themselves and others , at their pleasure . That our Nature is liable unto such a pernicious folly , which some of tenacious Fancies have turned into Madness , we are beholding alone to our cursed Apostasie from God , and the vanity that possessed our minds thereon . Hence the Prince of Tyrus thought he was a God , and sate in the Seat of God , Ezek. 28.2 . So it hath been with others ; And in those , in whom such Imaginations are kept unto some better order and bounds , yet being traced unto their Original , they will be found to Spring some of them immediately from Pride , some from sensual Lusts , some from the Love of the World , all from self and the old Ambition to be as God , to dispose of all things as we think meet . I know no greater Misery or Punishment in this World , than the debasing of our Nature to such vain Imaginations ; and a perfect freedom from them is a part of the Blessedness of Heaven . It is not my present work to shew how sinfull they are , let them be esteemed only fruitless , foolish , vain and ludicrous . But let men examine themselves , what number of these vain useless Thoughts night and day , do roave up and down in their minds . If now it be apprehended too severe , that mens Thoughts of Spiritual things should exceed them that are employed about their Lawful Callings , let them consider what proportion they bear unto those which are altogether vain and useless : Do not many give more time unto them , than they do unto holy Meditations , without an endeavour to mortifie the one , or to stir up and enliven the other ? Are they not more wonted to their seasons , than holy Thoughts are ? And shall we suppose that those with whom it is so , are Spiritually minded ? 3. There are Thoughts that are formally evil ; they are so in their own Nature , being corrupt contrivances to fulfil the desires of the flesh in the lusts thereof . These also will attempt the minds of Believers . But they are always looked on as professed Enemies to the Soul , and are watched against . I shall not therefore make any comparison between them and Spiritual Thoughts , for they abound only in them that are carnally minded . 2. The second Rule to this purpose is , That we would consider , whether Thoughts of Spiritual things do constantly take possession of their proper seasons . There are some times and seasons in the course of mens Lives , wherein they retire themselves unto their own Thoughts . The most busied men in the World have some times of Thinking unto themselves . And those who design no such thing , as being afraid of coming to be wiser or better than they are , do yet spend time therein whether they will or no. But they who are wise will be at home as much as they can , and have as many seasons for such their Retirements as is possible for them to attain . If that man be foolish who busieth himself so much abroad in the concerns of others , that he hath no time to consider the state of his own House and Family ; much more is he so , who spendeth all his Thoughts about other things , and never makes use of them in an Enquiry , how it is with himself and his own Soul. However men can hardly avoid , but that they must have some seasons , partly stated , partly occasional , wherein they entertain themselves with their own Thoughts : The Evening and the Morning , the times of waking on the Bed , those of the necessary cessation of all ordinary Affairs , of walking , journeying , and the like , are such seasons . If we are Spiritually minded , if Thoughts of Spiritual things do abound in us , they will ordinarily and that with Constancy possess these seasons , look upon them as those which are their due , which belong unto them . For they are expresly assign'd unto them in the way of Rule , expressed in Examples and Commands . See Psal. 16.7 , 8. Psal. 92.2 . Deut. 6.7 . If they are usually given up unto other ends and occasions , are possessed with Thoughts of another Nature , it is an open Evidence that Spiritual Thoughts have but little Interest in our minds , little prevalency in the conduct of our Souls . It is our Duty to afford unto them stated times taken away from other Affairs that call for them . But if instead thereof we rob them of what is as it were their own , which no other things or business can lay any just claim unto , how dwelleth the Love of Spiritual things in us ? Most Professors are convinced that it is their Duty to pray Morning and Evening , and it is to be wished that they were all found in the Practice of it . But if ordinarily they judge themselves , in the performance of that Duty , to be discharged from any further Exercise of Spiritual Thoughts , applying them unto things worldy , useless , or vain , they can make no pretence to be Spiritually minded . And it must be observed , which will be found to be true , that if the seasons which are as it were due unto such Meditations be taken from them , they will be the worst employed of all the Minutes of our lives . Vain and Foolish Thoughts , corrupt Imaginations , will make a common haunt unto the minds of men in them , and habituate themselves unto an Expectation of Entertainment ; whence they will grow Importunate for Admission . Hence , with many , those precious moments of time which might greatly influence their Souls unto Life and Peace if they were indeed Spiritually minded , make the greatest provision for their trouble , sorrow and confusion . For the vain and evil Thoughts which some persons do accustome themselves unto in such seasons , are or ought to be a Burden upon their Consciences more than they can bear . That which Providence tenders unto their good is turned into a snare ; and God doth righteously leave them unto the fruits of their own folly , who so despise his gracious Provision for their good . If we cannot afford unto God our spare time , it is evident that indeed we can afford nothing at all . Micah 2.1 . They devise iniquity upon their beds . The seasons proper for holy Contemplation , they make use of to fill their minds with wicked Imaginations , and when the Morning is light they practise it ; walking all day on all occasions , suitably unto their Devices and Imaginations of the Night . Many will have cause to complain unto Eternity , of those leasure times which might have been improv'd for their advantage unto Eternal Blessedness . If we intend therefore to maintain a Title unto this Grace of being Spiritually minded , if we would have any Evidence of it in our selves , without which we can have none of Life or Peace , and what we pretend thereof is but an effect of security , we must endeavour to preserve the claim and right of Spiritual Thoughts unto such seasons , and actually put them in possession of them . 3. Consider how we are affected with our Disappointments about these seasons . Have we by Negligence , by Temptations , have we by occasional Diversions or Affairs of Life been taken off from Thoughts of God , of Christ , of Heavenly things , when we ought to have been engaged in them ; how are we affected with a review hereof ? A carnal mind is well enough satisfied with the omission of any Duty , so it have pretence of a necessary Occasion . If it hath lost a temporal Advantage , through Attendance unto a Spiritual Duty , it will deeply Reflect on it self , and it may be like the Duty the worse afterwards . But a gracious Soul , one that is truely Spiritually-minded , will mourn under a review of such Omissions , and by every one of them is stirred up unto more watchfulness for the future . Alas , will it say , how little have I been with Christ this day ? How much time hath passed me without a thought of him ? How foolish was I , to be wanting to such or such an Opportunity ? I am in Arrears unto my self , and have no rest untill I be satisfied . I say , if indeed we are Spiritually minded , we will duely and carefully call over the consideration of those times and seasons , wherein we ought to have Exercised our selves in Spiritual Thoughts ; and if we have lost them , or any of them , mourn over our own negligence . But if we can omit and lose such Seasons or Opportunities from time to time , without regret or self-reflections , it is to be fear'd that we wax worse and worse . Way will be made hereby for further Omissions , untill we grow wholly cold about them . And indeed that woful loss of time that is found amongst many Professors , is greatly to be bewail'd . Some lose it on themselves , by a continual track of fruitless Impertinent Thoughts about their own concerns . Some in vain converse with ohers , wherein for the most part they edifie one another unto vanity . How much of this time might , nay ought to be redeemed for holy Meditations ? The Good Lord make all Professors sensible of their loss of former seasons , that they may be the more watchful for the future , in this great concernment of their Souls . Little do some think what Light what Assurance , what Joy , what readiness for the Cross or for Heaven , they might have attained , had they laid hold on all just seasons of exercising their Thoughts about Spiritual things which they have enjoyed , who now are at a loss in all , and surprized with every fear or difficulty that doth befall them . This is the first thing that belongs unto our being Spiritually minded ; for although it doth not absolutely or essentially consist therein , yet is it inseparable from it , and the most undeceiving Indication of it . And thus of abounding and abiding in Thoughts about Spiritual things , such as arise and spring naturally from a living Principle , a Spiritual Frame and Disposition of Heart within . CHAP. V. The Objects of Spiritual Thoughts , or what they are conversant about , evidencing them in whom they are to be Spiritually minded . Rules directing unto steadiness in the Contemplation of Heavenly things . Motives to fix our Thoughts with Steadiness in them . BEfore I proceed unto the next general Head , and which is the Principal thing , the foundation of the Grace and Duty enquired after , some things must be spoken to render what hath been already insisted on , yet more particularly useful . And this is , to enquire what are or what ought to be the special Objects of those Thoughts , which under the Qualifications laid down , are the Evidences of our being Spiritually minded . And it may be , we may be useful unto many herein , by helping of them to fix their minds , which are apt to rove into all uncertainty . For this is befallen us through the disorder and weakness of the faculties of our Souls , that sometimes what the mind guides , leads and directs unto in things Spiritual and Heavenly , our wills and Affections through their Depravation and Corruption will not comply withal , and so the good designings of the mind are lost . Sometimes what the Will and Affections are inclin'd unto and ready for , the mind through its weakness and inconstancy , cannot lead them to the accomplishment of ; so to will is present with us , but how to perform that will we know not . So , many are barren in this Duty , because they know not what to fix upon , nor how to Exercise their Thoughts when they have chosen a subject for their Meditations . Hence they spend their time in fruitless Desires that they could use their Thoughts unto more purpose , rather than make any Progress in the Duty it self . They tire themselves not because they are not willing to go , but because they cannot find their way . Wherefore both these things shall be spoken unto ; both what are the proper Objects of our Spiritual Thoughts , and how we may be steady in our Contemplations of them . And I shall unto this purpose , first give some general Rules , and then some particular Instances in way of Direction . 1. Observe the especial Calls of Providence and apply your minds unto Thoughts of the Duties required in them and by them . There is a voice in all signal Dispensations of Providence . The voice of the Lord cryeth unto the City , the men of wisdom shall see thy Name ; hear ye the rod and who hath appointed it . Mic. 6.9 . There is a Call , a Cry in every Rod of God , in every chastising Providence ; and therein makes a Declaration of his Name , his Holiness , his Power , his Greatness . This every wise substantial man will labour to discern and so comply with the call . God is greatly provoked when it is otherwise . Lord , when thy hand is lifted up , they will not see , but they shall see and be asham'd . Isa. 26.11 . If therefore we would apply our selves unto our present Duty , we are wisely to consider what is the voice of God , in his present providential Dispensations in the World. Hearken not unto any who would give another Interpretation of them , but that they are plain Declarations of his Displeasure and Indignation against the sins of men . Is not his wrath in them reveal'd from Heaven against the ungodliness of men , especially such as detain the Truth in unrighteousness , or false Hypocritical Professors of the Gospel ? Doth he not also signally declare the uncertainty and instability of Earthly Enjoyments , from Life it self to a Shoo-latchet ? As also , how vain and foolish it is to adhere inordinately unto them . The fingers that appeared writing on the Wall the Doom of Belshazzar , did it in Characters that none read , and words that none could understand but Daniel . But the present Call of God in these things is made plain upon Tables , that he may run who readeth it . If the Heavens gather blackness with Clouds , and it thunder over us , if any that are on their Journey will not believe that there is a Storm a coming , they must bear the severity of it . Suppose then this to be the Voice of Providence , suppose there be in it these Indications of the mind and will of God , what are the Duties that we are called unto thereby ? They may be referred unto two Heads . 1. A diligent search into our selves , and an holy Watch over our selves , with respect unto those ways and sins which the displeasure of God is declared against . That present Providences are Indications of Gods Anger and Displeasure , we take for granted . But when this is done , the most are apt to cast the Causes of them on others and to excuse themselves ; so long as they see others more wicked and prosligate than themselves , openly guilty of such Crimes , as they abhor the Thoughts of , they cast all the wrath on them , and fear nothing but that they shall suffer with them . But alas ! When the storm came on the Ship at Sea , wherein there was but one person that feared God ; upon an Enquiry for whose sake it came , the Lot fell on him . Jon. 1.7 . The cause of the present storm may as well be the secret sins of Professors , as the open Provocations of ungodly men . God will punish severely those which he hath known . Amos 3.2 . It is therefore certainly our Duty to search diligently , that nothing be found resting in us , against which God is declaring his Displeasure . Take heed of negligence and security herein . When our Saviour foretold his Disciples , that one of them should betray him , he who alone was guilty , was the last that said , Master is it I. Let no ground of hopes you have of your Spiritual condition and acceptance with God , no Sence of your sincerity in any of your Duties , no visible difference between you and others in the World , impose themselves on your minds to divert them from diligence in this Duty ; The voice of the Lord cryeth unto the City , and the man of wisdom will see his Name . 2. A diligent endeavour to live in an holy Resignation of our Persons , our Lives , our Families , all our Enjoyments , unto the soveraign Will and Wisdom of God ; so as that we may be in a readiness to part with all things upon his call without repining . This also is plainly declared in the voice of present Providences . God is making Wings for mens Riches , he is shaking their Habitations , taking away the visible Defences of their Lives , proclaiming the Instability and uncertainty of all things here below : And if we are not minded to contend with him , we have nothing left to give us rest and peace for a moment , but an holy Resignation of all unto his Soveraign Pleasure . Would you now know what you should fix and exercise your Thoughts upon , so as that they may be Evidences of your being Spiritually minded ? I say , be frequently conversant in them about these things . They lye before you , they call upon you , and will find you a just employment . Count them part of your business , allow them some part of your time , cease not untill you have the Testimony of your Consciences , that you have in sincerity stated both these Duties in your minds , which will never be done without many Thoughts about them . Unless it be so with you , God will be greatly displeased at the neglect of his coming and call , now it is so plain and articulate . Fear the woful Dooms recorded , Prov. 1.24 , 25 , 26 , 27 , 28. Isa. 56.12 Chap. 66.4 . to this purpose . And if any calamity , publick or private , do overtake you under a neglect of these Duties , you will be wofully surprized , and not know which way to turn for Relief . This therefore is the time and season wherein you may have an especial trial and experiment whether you be Spiritually minded or no. It is the wisdom of Faith to excite and draw forth Grace into Exercise according unto present Occasions . If this Grace be habitually resident in you , it will put it self forth in many Thoughts about these present Duties . But alas ! for the most part , men are apt to walk contrary to God in these things , as the Wisdom of the flesh is contrary unto him in all things . A great Instance we have with respect unto these Duties , especially the latter of them . For , ( 1. ) Who almost makes a diligent search into and trial of his heart and ways , with respect unto the procuring causes of the Displeasure and Judgments of God ? Generally when the Tokens and Evidences of them do most abound , the World is full of outragious provoking sins . These visibly proclaim themselves to be the causes of the coming of the Wrath of God on the Children of Disobedience . Hence most men are apt to cast the whole Reason of present Judgments upon them , and to put it wholly from themselves . Hence commonly there is never less of self Examination , than when it is called for in a peculiar manner . But as I will not deny , but that the open daring sins of the World , are the procuring Cause of the Wrath of God against it in temporal Judgments ; so the wisest course for us , is to refer them unto the great Judgment of the last Day . This the Apostle directs us unto ; 2 Thess. 1.6 , 7 , 8 , 9 , 10. Our Duty it is to consider on what accounts Judgment begins at the House of God , and to examine our selves with respect thereunto . Again , the other part of our present Duty in complyance with the voice of Providence , is an humble Resignation of our selves and all our concernments unto the will of God , sitting loose in our Affections from all earthly temporal Enjoyments . This we neither do , nor can do , let us profess what we will , unless our Thoughts are greatly exercised about the Reasons of it and Motives unto it . For this is the way whereby Faith puts forth its efficacy unto the Mortification of Self and all earthly Enjoyments . Wherefore without this we can make no Resignation of our selves unto the will of God. But alas ! how many at present do openly walk contrary unto God herein ? The Ways , the Countenances , the Discourses of men do give Evidence hereunto . Their Love unto present things , their contrivances for their encrease and continuance do grow and thrive under the Calls of God to the contrary . So it was of old ; They did eat , they drank , they married and gave in marriage , untill the day that Noah entred into the Ark. Can the generality of Professors at this day give Testimony unto the Exercise of their Thoughts upon such things as should dispose them unto this holy Resignation ? That they meditate on the Calls of God , and thence make themselves ready to part with all at his time and pleasure ? How can persons pretend to be Spiritually minded , the current of whose Thoughts lies in direct contrariety unto the mind of God ? Here lyes the ground of their self-deceivings ; they are Professors of the Gospel in a peculiar manner , they judge themselves Believers , they hope they shall be saved , and have many Evidences for it . But one Negative Evidence will render an hundred that are positive useless . All these things have I done , saith the young man ; yet one thing thou wantest , saith our Saviour . And the want of that one rendred his all things of no avail unto him . Many things you have done , many things you do , many grounds of hope abide with you , neither your selves nor others do doubt of your Condition . But are you Spiritually minded ? If this one thing be wanting , all the rest will not avail you , you have indeed neither Life nor Peace . And what grounds have you to judge that you are so , if the current of your thoughts lye in direct contrariety unto the present Calls of God ? If at such a time as this is , your love to the World be such as ever it was , and perhaps be encreased ; if your desires are strong to secure the things of this Life unto you and yours ; if the daily contrivance of your minds be not how you may attain a constant Resignation of your selves and your all unto the Will of God , which will not be done without much Thoughtfulness and Meditations on the Reasons of it and Motives unto it , I cannot understand how you can judge your selves to be Spiritually minded . If any therefore shall say , that they would abound more in Spiritual Thoughts , only they know not what to fix them upon ; I propose this in the first place , as that which will lead them unto the due performance of present Duties . Secondly , The special Trials and Temptations of men , call for the Exercise of their Thoughts in a peculiar manner with respect unto them . If a man hath a bodily Disease , Pain or Distemper , it will cause him to think much of it whether he will or no ; at least if he be wise he will so do ; nor will he always be complaining of their smart , but enquire into their causes and seek their removal . Yet are there some distempers , as Lethargies , which in their own Nature take away all sence and thoughts of themselves ; and some are of such a slow secret Progress , as Hectick Feavers , that they are not taken notice of . But both these are mortal . And shall men be more negligent about the Spiritual Distempers of their Souls ; so as to have multiplied Temptations , the cause of all Spiritual Diseases , and take no Thought about them ? Is it not to be fear'd , that where it is so , they are such as either in their own Nature have deprived them of Spiritual sence , or by their deceitfulness are leading on insensibly unto death Eternal ? Not to have our minds exercised about these things , is to be stupidly secure , Prov. 23.34 , 35. There is I confess some difficulty in this matter , how to exercise our Thoughts aright about our Temptations . For the great way of the prevalency of Temptations is by stirring up multiplyed Thoughts about their Objects , or what they do lead unto . And this is done or occasioned several ways . ( 1. ) From the previous power of Lust in the Affections . This will fill the mind with Thoughts . The heart will coin Imaginations in complyance therewith . They are the way and means whereby Lust draws away the heart from Duty and enticeth unto sin , Jam. 1.14 . The means at least whereby men come to have eyes full of Adultery ; 2 Pet. 2.14 . or live in constant Contemplation of the Pleasures of Sin. ( 2. ) They arise and are occasioned by renewed Representations of the Object of Sin. And this is twofold ; ( 1. ) That which is real , as Achan saw the Wedge of Gold and coveted it , Josh. 7.21 . Prov. 23.31 . Against this is that Prayer of the Psalmist , Turn away mine eyes from beholding vanity ; and the Covenant of Job , chap. 31.1 . ( 2. ) Imaginary , when the Imagination being tainted or infected by Lust , continually represents the pleasure of sin and the actings of it unto the mind . Herein do men make provision for the Flesh , to fulfil the Lusts thereof , Rom. 13.14 . ( 3. ) From the Suggestions of Sathan , who useth all his Wiles and Artifices to stir up thoughts about that sin whereunto the Temptation leads . And Temptation seldom fails of its end , when it can stir up a multitude of unprofitable Thoughts about its Object . For when Temptations do multiply Thoughts about Sin , proceeding from some or all of these causes , and the mind hath wonted it self to give them Entertainment , those in whom they are , do want nothing but opportunities and Occasions taking off the power of outward restraints for the commission of actual sin . When men have so devised mischief , they practise it when it is in the power of their hand , Mic. 2.1 . It is no way safe to advise such Persons to have many Thoughts about their Temptations ; they will all turn to their disadvantage . I speak unto them only , unto whom their Temptations are their Affliction and their Burden . And such Persons also must be very careful how they suffer their Thoughts to be exercised about the Matter of their Temptation , lest it be a snare , and be too hard for them . Men may begin their Thoughts of any Object with Abhorrency and Detestation , and , if it be in case of Temptation , end them in Complacency and Approbation . The deceitfulness of sin lays hold on something or other that Lust in the mind stays upon with Delectation , and so corrupts the whole frame of Spirit which began the Duty . There have been Instances wherein Persons have entred with a Resolution to punish sin , and have been ensnared by the occasion unto the Commission of the sin they thought to punish . Wherefore , it is seldom that the mind of any one exercised with an actual Temptation , is able safely to conflict with it , if it entertain abiding thoughts , of the matter of it , or of the sin whereunto it leads . For sin hath mille nocendi Artes , and is able to transfuse its Poyson into the affections from every thing it hath once made a bait of , especially if it hath already defiled the mind with pleasing Contemplations of it . Yea oftentimes a man that hath some Spiritual strength and therein ingageth unto the performance of Duties , if in the midst of them the matter of his Temptation is so presented unto him , as to take hold of his thoughts ; in a moment , as if he had seen ( as they say ) Medusa's Head , he is turned into a Stone ; his spirits are all frozen , his strength is gone , all actings of Grace do cease , his Armor falls from him , and he gives up himself a Prey to his Temptation . It must be a new supply of Grace that can give him any Deliverance . Wherefore , whilst Persons are exercised with any Temptation , I do not advise them to be conversant in their thoughts about the matter of it . For sometimes Remembrances of former satisfaction of their Lusts , sometimes present surprizals , with the suitableness of it unto corruption not yet mortified , sometimes the craft of Sathan fixing their Imagination on it , will be too hard for them , and carry them unto a fresh complyance with that sin , which they would be delivered from . But this season calls in an especial manner for the exercise of the Thoughts of men , about the wayes and means of Deliverance from the snare wherein they are taken , or the danger they find themselves exposed unto . Think of the Guilt of sin , that you may be humbled . Think of the Power of sin , that you may seek strength against it . Think not of the Matter of sin , the things that are in the World suited unto the Lusts of the Flesh , the Lust of the Eye , and the Pride of Life , lest you be more and more entangled . But the present Direction is , think much of the wayes of Relief from the power of your own Temptation , leading unto sin . But this , men unless they are spiritually minded , are very loth to come unto . I speak not of them that love their Shackles , that glory in their Yoak , that like their Temptations well enough , as those which give the most satisfactory entertainment unto their minds . Such men know not well what to do , unless they may in their Minds converse with the Objects of their Lusts , and do multiply Thoughts about them continually . The Apostle calls it making Provision for the Flesh , to fulfill the Lusts thereof . Their Principal trouble is , that they cannot comply with them to the utmost by reason of some outward restraints . These dwell near unto those Fools who make a mock of sin , and will e're long take up their Habitation among them . But I speak , as I said before , of them only whose Temptations are their Afflictions , and who groan for Deliverance from them . Acquaint such persons with the great , indeed only way of Relief in this Distress , as it is expressed , Heb. 2.17 , 18. He is a Mercifull and Faithfull High Priest in things appertaining unto God ; for in that he himself hath suffered being tempted , he is able to Succour them that are Tempted . And chap. 4.15 , 16. For we have not an High Priest that cannot be touched with the feeling of our Infirmities , but was in all points tempted like as we are , yet without sin . Let us therefore come boldly to the Throne of Grace , that we may obtain Mercy , and find Grace to help in time of need . Let them know that their only way for their Deliverance is by acting Faith in Thoughts on Christ , his Power to succour them that are tempted , with the ways whereby he administreth a sufficiency of Grace unto that end ; retreating for Relief unto him on the urgency of Temptations , they can hardly be brought unto a complyance therewithall . They are ready to say , Are not Abana and Pharpar Rivers of Damascus better than all the Waters of Israel ? Is it not better to betake our selves and to trust unto our own Promises , Resolutions and Endeavours , with such other wayes of escape , as are in our own power ? I shall speak nothing against any of them in their proper place , so far as they are warranted by Scripture Rule . But this I say , none shall ever be delivered from perplexing Temptations unto the glory of God and their own Spiritual Advantage , but by the acting and exercising of Faith on Christ Jesus , and the sufficiency of his Grace for our Deliverance . But when men are not Spiritually minded , they cannot fix their Thoughts on Spiritual things . Therefore do men daily pine away under their Temptations , they get ground upon them , until their Breach grow great like the Sea , and there be no healing of it . I mention this only to shew the weight and necessity of the Duty proposed . For when men under the Power of Conviction are pressed with Temptation , they will do any thing rather than betake themselves unto the only efficacious Relief . Some will groan and cry out under their Vexation from the Torture they are put unto in the conflict between their Temptations and Convictions . Some will betake themselves unto the pretended Relief that any false Religion tenders unto them . But to apply themselves in Thoughts of Faith unto Jesus Christ , whose Grace alone is sufficient for all , that they will not be perswaded unto . We are all of us liable unto Temptations . Those who are not sensible of it , are under the Power of what the Temptation leads unto . And they are of two sorts . First , Such as are extraordinary , when the hand of God is in them in a peculiar manner for our Rebuke , It is true , God tempts none , as Temptation formally leads unto sin . But he orders Temptations so far forth as they are Afflictive and Chastisements . Thus it is when he suffers an especial corruption within to fall in ●onjunction with an especial Temptation without , and to obtain a prevalency thereby . Of these there is no doub● , but any man not judicially hardened , may know both his Disease and the Remedy . But that ordinary course of Temptations which we are exercised withall , needs a diligent Attendance for their Discovery as well as for our Deliverance from them . And it is to be feared , that many are kept in Spiritual weakness , useless , and in darkness all their dayes through the Power of their Temptations , yet never know what they are , or wherein they consist . These gray hairs are sprinkled on them , yet they know it not ; some approve themselves in those very things and ways which are their Temptations . Yet in the exercise of due Watchfulness , Diligence and Prudence , men may know both the Plague of their own hearts in their prevailing Corruptions , and the ways whereby it is excited through Temptation , with the occasions it makes use of , and the Advantages it takes . For Instance : One may have an Eminency in Gifts , and usefulness or success in his labours , which gives him great Acceptance with others . Such an one shall hardly avoid a double Temptation . First of Spiritual Pride and self Exaltation . Hence the Apostle will not admit a Novice , one unexperienced in the ways of Grace and deceits of Sin , into the Office of the Ministry , lest he should be lifted up with Pride , and fall into the condemnation of the Devil , 1 Tim. 3.6 . He himself was not without danger hereof , 2 Cor. 12.17 . The best of men can hardly fortifie their minds against the secret workings of Pride upon successes and applause , unless they keep them constantly ballanced with Thoughts of their own vileness in the sight of God. And Secondly , Remisseness unto exact universal Mortification , which they countenance themselves against , by their Acceptance and Success above others in the Ministry . It were much to be desired that all we who are Ministers , would be carefull in these things ; for although some of us may not much please others , yet we may so far please our selves , as to expose our Souls unto these Snares . And the effects of negligence herein do openly appear unto the Disadvantage of the Gospel : Others are much conversant in the World and the Affairs of it . Negligence as unto a Spiritual watch , Vanity in Converse , Love of earthly things , with conformity unto the World , will on all occasions impose themselves upon them . If they understand not their Temptations herein , Spiritual Mindedness will be impaired in them continually . Those that are Rich have their especial Temptations , which for the most part are many , plausible and effectual ; and those that are Poor have theirs also . The Snares of some lye in their Constitutions , of others in their Society , of most in the various Circumstances of Life . Those who are upon their Watch in any due measure , who exercise any Wisdom or Observation concerning themselves , may know wherein their Temptations do lye , what are the Advantages whereby they perplex their Minds and endanger their Souls . In these cases generally men are taught what are the ways and means of their Deliverance and Preservation . Wherefore there are three things required unto this Duty , and Spiritual Wisdom unto them all . ( 1. ) To know what are the especial Temptations from whence you suffer , and whereby the Life of God is obstructed in in you . If this be neglected , if it be disregarded , no man can maintain either Life or Peace , or is Spiritually minded . ( 2. ) Know your Remedy , your Relief , wherein alone it doth consist . Many Duties are required of us unto this end , and are usefull thereunto . But know assuredly , that no one of them , not all of them in conjunction will bring in Relief unto the glory of God and your own Peace , without Application by Faith unto him who is able to succour them that are Tempted . Wherefore , ( 3. ) Herein lyes your great Duty with respect unto your Temptations , namely , in a constant exercise of your Thoughts on the Love , Care , Compassion and tenderness of Christ , with his Ability to help , succour and save them that do believe , so to strengthen your Faith and Trust in him , which will prove assuredly successeful and Victorious . The same Duty is incumbent on us with respect unto any urgent prevalent general Temptation . There are Seasons wherein an hour of Temptation comes on the earth to try them that dwell therein . What if a man should judge that now it is such an hour , and that the Power of Darkness is put forth therein ? what if he should be perswaded that a general security , coldness , deadness and Decay in Grace , especially as to the vigorous Actings of Zeal , Love , and Delight in God , with an Indifferency unto Holy Duties , are the effects of this hour of Temptation ? I do not say determinately that so it is , let others judge as they see cause . But if any one do so judge , undoubtedly it is his Duty to be exercised in his Thoughts , how he may escape in this day of Tryal , and be counted worthy to stand before the Son of Man. He will find it his concernment to be conversant in his mind with the Reasons and Motives unto watchfulness , and how he may obtain such supplies of Grace as may effectually preserve him from such Decayes . 3. All things in Religion both in Faith and Practice are to be the Objects of such Thoughts . As they are proposed or occurr unto our Minds in great variety on all sorts of occasions , so we ought to give them entertainment in our Meditations . To hear things , to have them proposed unto us , it may be , in the way of a Divine Ordinance , and to let them slip out or flow from us , as Water that is poured into a leaking Vessel , is the Ruine of many Souls . I shall therefore choose out some Instances as was before proposed , of those things which I judge that they who would be Spiritually minded , ought to abide and abound in Thoughts concerning them . 1. It is our Duty greatly to mind the things that are above , eternal things , both as unto their Reality , their present State , and our future enjoyment of them . Herein consists the Life of this Grace and Duty . To be Heavenly Minded , that is , to mind the things of Heaven , and to be Spiritually Minded is all one ; Or it is the effect of being Spiritually Minded , as unto its Original and essence ; or the first proper actings of it . It is the Cause of it , as unto its growth and Degrees ; and it is the Evidence of it in Experience . Nor do I understand how it is possible for a Man to place his chief Interest in things above , and not have many thoughts of them . It is the great Advice of the Apostle on a supposition of our Interest in Christ and Conformity unto him , Col. 3.1 , 2. If ye then be risen with Christ , seek those things that are above , where Christ sitteth at the right hand of God. Set your Affections ( or your Thoughts ) Mind much , the things that are above . It becomes those who through the vertue of the Resurrection of Christ are raised unto Newness of Life , to have their Thoughts exercised on the State of things above , with respect unto the Presence of Christ among them . And the singular use of our Prospect into these things , or our Meditations on them , he instructs us in , 2 Cor. 4.16 , 17 , 18. For which cause we faint not , but though our outward man perish , yet the inward man is renewed day by day . For our light Affliction which is but for a Moment , worketh for us a far more exceeding and eternal weight of Glory . Whilst we look not at the things which are seen , but at the things which are not seen , for the things which are seen are temporal , but the things which are not seen are eternal . Not to faint under the daily Decays of our outward man , and the Approaches of Death thereby , to bear afflictions as things light and Momentary , to thrive under all in the inward man , are unspeakable Mercies and Priviledges . Can you attain a better frame ? Is there any thing that you would more desire , if you are Believers ? Is it not better to have such a mind in us , than to enjoy all the Peace and security that the world can afford ? One principal means whereby we are made partakers of these things , is a due Meditation on things unseen and Eternal . These are the things that are within the Vail , whereon we ought to cast the Anchor of our Hope in all the Storms we meet withall , Heb. 6.19 , 20. whereof we shall speak more afterwards . Without doubt the generality of Christians are greatly defective in this Duty , partly for want of Light into them , partly for want of Delight in them ; they think little of an eternal Countrey . Wherever men are , they do not use to neglect Thoughts of that Countrey wherein their Inheritance lyes . If they are absent from it for a season , yet will they labour to acquaint themselves with the principal Concernments of it . But this Heavenly Countrey wherein lyes our Eternal Inheritance , is not regarded . Men do not as they ought exercise themselves unto thoughts of things Eternal and Invisible . It were impossible if they did so , that their Minds should be so earthly , and their Affections cleave so as they do unto present things . He that looks steadily on the Sun , although he cannot bear the lustre of its beams fully , yet his sight is so affected with it , that when he calls off his eyes from it , he can see nothing as it were of the things about him , they are all dark unto him . And he who looks steadily in his Contemplations on things above , eternal things , though he cannot comprehend their Glory , yet a Vail will be cast by it on all the desireable Beauties of Earthly things , and take off his Affections from them . Men live and act under the Power of a Conviction , that there is a State of Immortality and Glory to come . With a perswasion hereof they much relieve themselves in their Sorrows , Sufferings and Temptations . Yet with many it is only a Reserve when they can be here no more ; But as unto daily Contemplation of the Nature and Causes of it , or as unto any entrance into it by Faith and Hope , the most are Strangers thereunto . If we are Spiritually minded , nothing will be more natural unto us , than to have many Thoughts of Eternal things , as those wherein all our own principal Concerns do lye , as well as those which are excellent and glorious in themselves . The Direction thereon is , that we would make Heavenly Things , the things of the future State of Blessedness and Glory , a principal Object of our Thoughts ; that we would think much about them , that we would Meditate much upon them . Many are discouraged herein , by their Ignorance , and Darkness , by their want of due conceptions and steady apprehensions of Invisible Things . Hence one of these two things do befall them , when they would Meditate on things above . ( 1. ) The Glory of them , the Glory of God in them , being essentially Infinite and Incomprehensible , doth immediately overwhelm them , and as it were in a moment , put them unto an utter loss , that they cannot frame one Thought in their minds about them . Or , ( 2. ) They want Skill and Ability to conceive aright of Invisible things , and to dispose of them in such order in their minds , as that they may sedately exercise their Thoughts about them . Both these shall be afterwards spoken unto . At present I shall only say , that Whosoever shall sincerely engage in this Duty according unto what he hath , and shall abide constant therein , he will make such a refreshing Progress in his Apprehension of Heavenly Things , as he will be greatly satisfied withall . We are kept in Darkness , Ignorance , and unsteadiness of Meditations about them , not from the nature of the Things themselves , but from our own Sloth , Negligence , and readiness to be turned aside by Apprehensions of Difficulties , of the Lyon in the way . Wherefore I shall consider two things . ( 1. ) What are the principal Motives unto this Duty of fixing our Thoughts on the things that are above , and the Advantages which we receive thereby . ( 2. ) Give some Directions how and on what in particular we may exercise our Thoughts on those things above . ( 1. ) Faith will be encreased and strengthened by it . Invisible things are the proper Objects of Faith. It is the evidence of things not seen , Heb. 11.1 . Wherefore in our Thoughts of them , Faith is in its proper exercise , which is the principal means of its Growth and encrease . And hereon two things will ensue . 1. The Soul will come unto a more satisfactory abiding sense of the Reality of them . Things of Imagination which maintain a value of themselves by Darkness , will not bear a diligent search into them . They lose of their Reputation on every serious Enquiry . If rational men would but give themselves the Liberty of free Indagation by their own Thoughts , it would quickly cashiere the Fools Paradise of Mahomet , the Purgatory of the Papists , and all such Creatures of Imagination and Superstition . But where things are real and substantial , the more they are enquired into , the more they evidence their being and subsistence . It is not therefore every Profession of a Faith of a future state of Blessedness that will reallize it in our Minds . And therefore for the most part it is rather a Notion that men have of Heavenly things which they do not contradict , than any solid satisfaction in , or spiritual sense of their Reality . For these are things that Eye hath not seen , nor Ear heard , nor will enter into the Heart of man to conceive , whose existence , nature and real state are not easily comprehended . But through the continual Exercise of holy thoughts about them , the Soul obtains an entrance into the midst of them , finding in them both durable substance and Riches . There is no way therefore to strengthen Faith unto any degree , but by a daily Contemplation on the things themselves . They who do not think of them frequently , shall never believe them sincerely . They admit not of any collateral Evidence , where they do not evidence themselves unto our Souls . Faith , as we said , thus exercised , will give them a subsistence , not in themselves , which they have antecedent thereunto ; but in us , in our Hearts , in the Minds of them that do believe . Imagination creates its own Object ; Faith finds it prepared before-hand . It will not leave a bare Notion of them in the Understanding , but give them a spiritual subsistence in the Heart ; as Christ himself dwells in our hearts by Faith. And there are two things that will discover this subsistence of them in us . ( 1. ) When we find them in a continual Readiness to rise up in our Minds , on all Occasions wherein the Thoughts and Remembrance of them are needfull and usefull unto us . There are many seasons , some whereof shall be immediately spoken unto , and many Duties wherein and whereunto the Faith and Thoughts of things invisible and eternal are needful unto us , so as that we cannot fill up those Seasons , nor perform those Duties in a due manner without them . If on all such occasions they do from the inward frame of our minds present themselves unto us , or through our acquaintance and familiarity with them , we recurre in our Thoughts unto them , they seem to have a real subsistence given unto them in our Souls . But if on such occasions wherein alone they will yield us help and relief , we accustom our selves to other Thoughts , if those concerning them are as it were out of the way , and arise not in our minds of their own accord , we are yet strangers unto this effect of Faith. ( 2. ) They are realized unto us , they have a subsistence in us , when the Soul continually longeth to be in them . When they have given such a Relish unto our Hearts , as the first Fruits of Glory , that we cannot but desire on all opportune Considerations , to be in the full enjoyment of them , Faith seems to have had its effectual work herein upon us . For want of these things do many among us walk in Disconsolation all their Dayes . 2. It will gradually give the Heart an acquaintance with the especial nature and use of these things . General Thoughts and Notions of Heaven and Glory , do but fluctuate up and down in the Mind , and very little influence it unto other Duties . But assiduous Contemplation will give the mind such distinct Apprehensions of Heavenly things as shall duely affect it with the Glory of them . The more we discern of the Glory and Excellency of them in their own nature , of their suitableness unto ours , as our only proper Rest and Blessedness , as the Perfection and complement of what is already begun in us by Grace , of the restless tendency of all gracious Dispositions and Inclinations of our Hearts towards their Enjoyment , the more will Faith be established in its cleaving unto them ; so in the Contemplation of these things consists the principal food of Faith , whereby it is nourished and strengthened . And we are not to expect much work , where there is not provision of proper Food for them that labour . No wonder if we find Faith faint and weak in the work it hath to do , which oft times is great and weighty , if we neglect to guide it daily unto that which should administer strength unto it . ( 2. ) It will give Life and Exercise unto the Grace of Hope . Hope is a glorious Grace , whereunto blessed Effects are ascribed in the Scripture , and an effectual Operation unto the supportment and consolation of Believers . By it are we purified , sanctified , saved . And to summe up the whole of its excellency and efficacy , it is a principal way of the working of Christ as inhabiting in us , Col. 1.27 . Christ in you the hope of Glory . Where Christ evidenceth his Presence with us , he gives us an infallible hope of Glory ; he gives us an assured Pledge of it , and worketh our Souls unto an expectation of it . Hope in general is but an uncertain Expectation of a future Good which we desire . But as it is a Gospel Grace , all uncertainty is removed from it , which would hinder us of the Advantage intended in it . It is an earnest Expectation proceeding from Faith , Trust and Confidence , accompanied with longing desires of Enjoyment . From a Mistake of its Nature it is , that few Christians labour after it , exercise themselves unto it , or have the benefit of it . For to live by Hope , they suppose inferres a State not only beneath the Life of Faith and all assurance in believing , but also exclusive of them . They think , to hope to be saved is a condition of men who have no grounds of Faith or Assurance . But this is to turn a Blessed fruit of the Spirit , into a common Affection of nature . Gospel Hope is a fruit of Faith , Trust and Confidence . Yea the height of the actings of all Grace issues in a well grounded hope , nor can it rise any higher , Rom. 5. 2 , 3 , 4 , 5. Now the Reason why men have no more use of , no more benefit by this excellent Grace , is because they do not abide in Thoughts and contemplation of the things hoped for . The especial Object of Hope is Eternal Glory . Col. 1.27 . Rom. 5.2 . The peculiar use of it is , to support , comfort and refresh the Soul in all Trials , under all weariness and Despondencies , with a firm expectation of a speedy entrance into that Glory , with an earnest desire after it . Wherefore unless we acquaint our selves by continual Meditation with the Reality and Nature of this Glory ; it is impossible it should be the Object of a vigorous active Hope , such as whereby , the Apostle says , we are saved . Whithout this we can neither have that Evidence of Eternal things , nor that valuation of them , nor that preparedness in our minds for them , as should keep us in the exercise of Gracious Hope about them . Suppose sundry Persons engaged in a Voyage unto a most remote Countrey , wherein all of them have an Apprehension that there is a place of Rest and an Inheritance provided for them . Under this Apprehension they all put themselves upon their Voyage , to possess what is so prepared . Howbeit some of them have only a general Notion of these things , they know nothing distinctly concerning them , and are so busied about other affairs , that they have no leisure to inquire into them , or do suppose that they cannot come unto any satisfactory knowledge of them in particular , and so are content to go on with general Hopes and Expectations . Others there are who by all possible means acquaint themselves particularly with the nature of the Climate whither they are going , with the Excellency of the Inheritance and Provision that is made for them . Their Voyage proves long and wearisome , their Difficulties many and their Dangers great , and they have nothing to relieve and encourage themselves , but the Hope and expectation of the Countrey whither they are going . Those of the first sort will be very apt to despond and faint ; their general hopes will not be able to relieve them . But those who have a distinct Notion and Apprehension of the State of things whither they are going , and of their incomparable Excellency , have alwayes in a readiness wherewith to chear their minds and support themselves . In that Journey or Pilgrimage wherein we are ingaged towards an Heavenly Countrey , we are sure to meet with all kinds of dangers , difficulties and Perils . It is not a general Notion of Blessedness that will excite and work in us a spiritual refreshing Hope . But when we think and Meditate on future Glory as we ought , that Grace which is neglected for the most part as unto its benefit , and dead as unto its exercise , will of all others be most Vigorous and active , puting it self forth on all occasions . This therefore is an inestimable Benefit of the Duty exhorted unto , and which they find the Advantage of , who , are really Spiritually minded . 3. This alone will make us ready for the Cross , for all sorts of Sufferings that we may be exposed unto . There is nothing more necessary unto Believers at this season , than to have their minds furnished with provision of such things as may prepare them for the Cross and Sufferings . Various Intimations of the mind of God , Circumstances of Providence , the present State of things in the World , with the instant Peril of the latter dayes , do all call them hereunto . If it be otherwise with them , they will at one time or other be wofully surprized , and think strange of their Trials , as if some strange thing did befall them . Nothing is more usefull unto this end , than constant Thoughts and contemplations of Eternal things and future Glory . From thence alone can the Soul have in a readiness , what to lay in the Ballance against all sorts of Sufferings . When a Storm begins to arise at Sea , the Mariners bestir themselves in the Management of the Tackling of the Ship , and other Applications of their Art for their safety . But if the Storm encrease and come to extremity , they are forced to forego all other means and betake themselves unto a Sheat-Anchor , to hold their Ship steady against its violence . So when a Storm of Persecution and Troubles begins to arise , men have various wayes and considerations for their Relief . But if it once comes to extremity , if Sword , Nakedness , Famine , and Death , are inevitably coming upon them , they have nothing to betake themselves unto that will yield them solid Relief , but the consideration and Faith of things Invisible and Eternal . So the Apostle declares this State of things , 2 Cor. 4. 16 , 17 , 18. the words before insisted on . For which cause we faint not , but though our outward man perish , yet the inward is renewed day by day . For our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of Glory ; while we look not at the things which are seen , but at the things which are not seen ; for the things which are seen are temporal , but the things which are not seen are eternal . He lays all sorts of Afflictions in one Scale , and on the consideration of them , declares them to be light and but for a moment . Then he layes Glory in the other Scale , and finds it to be ponderous , weighty , and Eternal ; an exceeding weight of Glory . In the one is Sorrow for a little while , in the other Eternal Joy. In the one Pain for a few moments , in the other everlasting Rest ; In the one is the loss of some few temporary things , in the other the full fruition of God in Christ , who is all in all . Hence the same Apostle casts up the account of these things , and gives us his Judgment concerning them , Rom. 8.18 . For I reckon that the Sufferings of this present time are not to be compared with the Glory that shall be revealed in us ; there is no comparison between them , as if one had as much Evil and Misery in them , as the other hath of Good and Blessedness ; as though his State was any way to be complained of , who must undergo the one whilest he hath an interest in the other ; or as though to escape the one , he hazard the enjoyment of the other . It is inseparable from our Nature to have a fear of and aversation from great distressing Sufferings , that are above the power of Nature to bear . Even our Lord Jesus himself , having taken on him all the sinless Properties of our Natures , had a fear and aversation , though holy and gracious with respect unto his own . Those who through a stout-heartedness do contemn them before their Approach , boasting in themselves of their Abilities to undergo them , censuring such as will not unadvisedly engage in them , are such as seldom glorify God when they are really to conflict with them . Peter alone trusted unto himself that he would not forsake his Master , and seemed to take the Warning ill that they should all do so ; and he alone denyed him . All Church Stories are filled with Instances of such as having born themselves high before the Approach of Trials , have shamefully miscarried when their Trials have come . Wherefore it is moreover allowed unto us , to use all lawfull means for the avoiding of them . Both Rules and Examples of the Scripture give sufficient warranty for it . But there are Times and Seasons wherein without any Tergiversation they are to be undergone unto the Glory of God , and in the discharge of our Duty , confessing Christ before men , as we would be owned by him before his Father in Heaven . All things do now call us to prepare for such a season , to be Martyrs in Resolution , though we should never really lose our lives by Violence . Nothing will give us this Preparation , but to have our minds exercised in the Contemplation of Heavenly things , of things that are Invisible and Eternal . He who is thus Spiritually Minded , who hath his Thoughts and Affections set on things above , will have alwayes in a Readiness what to oppose unto any circumstance of his Sufferings . Those views which such an one hath had by Faith , of the increated Glories above , of the things in Heavenly Places , where Christ sits at the right hand of God , of the Glory within the Vail , whereby they have been realized and made present unto his Soul , will now visit him every moment , abide with him continually , and put forth their efficacy unto his supportment and refreshment . Alas ! what will become of many of us , who are grovelling continually on the Earth , whose Bellies cleave unto the Dust , who are strangers unto the Thoughts of Heavenly Things , when distressing troubles shall befall us ? Why shall we think that refreshing Thoughts of things above will then visit our Souls , when we resisted their admittance in dayes of Peace ? Do you come to me in your distress , saith Jepthe , when in the time of your Peace you drove me from you ? When we would thus think of Heavenly things to our Refreshment , we shall hardly get them to make an abode with us . I know God can come in by the mighty Power of his Spirit and Grace , to support and comfort the Souls of them who are called and even surprized into the greatest of Sufferings . Yet do I know also that it is our Duty not to Tempt him in the neglect of the ways and means which he hath appointed for the communication of his Grace unto us . Our Lord Jesus Christ himself , as the Author and finisher of our Faith , for the Joy that was set before him , endured the Cross and despised the Shame , Heb. 12.2 . His Mediatory Glory in the Salvation of the Church , was the Matter of the Joy set before him . This he took the view and prospect of in all his Sufferings , unto his Refreshment and Supportment . And his Example , as the Author and finisher of our Faith , is more efficaciously instructive than any other Rule or Precept . Eternal Glory is set before us also ; It is the Design of Gods Wisdom and Grace , that by the contemplation of it we should relieve our selves in all our Sufferings , yea and rejoyce with Joy unspeakable and full of Glory . How many of those blessed Souls now in the enjoyment of God and Glory , who passed through fiery Trials and great Tribulations , were enabled to sing and rejoyce in the Flames by a Prepossession of this Glory in their Minds through Believing ? yea some have been so filled with them , as to take off all sence of pain under the most exquisite Tortures . When Stephen was to be Stoned , to encourage him in his Sufferings and comfort him in it , the Heavens were opened , and he saw Jesus standing at the right hand of God. Who can conceive what contempt of all the Rage and madness of the Jews , what a neglect of all the pains of Death this view raised his holy Soul unto ? To obtain therefore such views frequently by Faith , as they do who are truely Spiritually minded , is the most effectual way to encourage us unto all our Sufferings . The Apostle gives us the force of this encouragement in a comparison with Earthly things . 1 Cor. 9.25 . Every man who striveth for the mastery , is temperate in all things ; Now they do it to obtain a corruptible Crown , but we an incorruptible . If men when a corruptible Crown of vain Honour and Applause is proposed unto them , will do and endure all that is needfull for the Attainment of it , and relieve themselves in their hardships with Thoughts and Imaginations of attaining it , grounded on uncertain hopes ; shall not we who have a Crown immortal and invisible proposed unto us , and that with the highest assurance of the enjoyment of it , chearfully undergo , endure and suffer what we are to go through in the way unto it ? 4. This is the most effectual Means to wean the heart and affections from things here below ; to keep the mind unto an undervaluation , yea a Contempt of them as occasion shall require . For there is a season wherein there is such a contempt required in us of all Relations and enjoyments , as our Saviour calleth , the hating of them ; that is , not absolutely but comparatively , in comparison of him and the Gospel , with the Duties which belong unto our Profession , Luke 14.26 . If any man come to me , and hate not Father and Mother , and Wife and Children , and Brethren and Sisters , yea and his own Life also , he cannot be my Disciple . Some I fear if they did but consider it , would be apt to say , This is an hard saying , who can bear it ? and others cry out with the Disciples in another case , Lord who then can be saved ? But it is the Word whereby we must be judged , nor can we be the Disciples of Christ on any other Terms . But here in an especial manner lyes the wound and weakness of Faith and Profession in these our dayes . The Bellies of men cleave unto the Dust , or their Affections unto earthly things . I speak not of those who by Rapine , Deceit and Oppression , strive to enrich themselves ; nor of those who design nothing more than the Attainment of Greatness and Promotions in the world , though not by wayes of open wickedness ; least of all of them who make Religion and perhaps their Ministry therein , a Means for the attaining Secular ends and Preferments . No wise man can suppose such persons , any of them , to be spiritually minded , and it is most easie to disprove all their pretences . But I intend only those at present , whose wayes and Means of attaining Riches , are lawfull , honest and unblameable ; who use them with some moderation , and do profess that their Portion lyes in better things ; so as it is hard to fasten a Conviction on them in matter of their conversation . Whatever may seem to reflect upon them , they esteem it to be that whose omission would make them foolish in their Affairs , or negligent in their Duty . But even among these also , there is oft times that inordinate Love unto present things , that esteem and valuation of them , that concernment in them , as are not consistent with their being Spiritually minded . With some their Relations , with some their Enjoyments , with most both in Conjunction , are an Idol which they set up in their hearts , and secretly bow down unto . About these are their Hopes and Fears exercised , on them is their Love , in them is their Delight . They are wholly taken up with their own concerns , count all lost that is not spent on them , and all time mispent that is not engaged about them . Yet the things which they do , they judge to be good in themselves , their hearts do not condemn them as to the Matter of them . The Valuation they have of their Relations and Enjoyments they suppose to be lawful , within the bounds which they have assigned unto it . Their care about them is in their own minds but their Duty . It is no easie matter , it requires much Spiritual Wisdom to fix right boundaries unto our Affections and their actings about Earthly things . But let men plead and pretend what they please , I shall offer one Rule in this case which will not fail . And this is , that when men are so confident in the good State and measure of their affections and their Actings towards earthly things , as that they will oppose their ingagements into them , unto known Duties of Religion , Piety and Charity , they are gone into a sinfull excess . Is there a State of the Poor that requires their Liberality and Bounty ? you must excuse them , they have Families to provide for ; when what is expected from them signifies nothing at all , as unto a due provision for their Families , nor is what would lessen their Inheritances or Portions one Penny in the issue . Are they called to an Attendance on seasons of Religious Duties ? they are so full of Business , that it is impossible for them , to have leisure for any such occasions ; so by all ways declaring that they are under the power of a prevalent predominant . Affection unto earthly things . This fills all places with lifeless , sapless , useless Professors , who approve themselves in their condition , whilest it is visibly unspiritual and withering . The Heart will have something whereon in a way of Preheminence , it will fix it self and its Affections . This in all its perpetual motions it seeks for rest and satisfaction in ; And every man hath an Edge , the Edge of his Affections is set one way or other , though it be more keen in some than others . And whereas all sorts of things , that the Heart can fix upon or turn the Edge of its Affections unto , are distributed by the Apostle into things above and things beneath , things Heavenly and things Earthly , if we have not such a view and prospect of Heavenly things as to cause our Hearts to cleave unto them and delight in them , let us pretend what we will , it is impossible but that we shall be under the power of a predominant Affection unto the things of this World. Herein lyes the great Danger of Multitudes at this present season . For let men profess what they will under the power of this frame , their Eternal state is in hazard every moment . And Persons are ingaged in it in great variety of Degrees . And we may cast them under two Heads . 1. Some do not at all understand that things are amiss with them , or that they are much to be blamed . They plead as was before observed , that they are all lawful things which their hearts do cleave unto , and which it is their Duty to take care of and regard . May they not delight in their own Relations , especially at such a time when others break and cancel all Duties and bonds of Relation in the service of and provision they make for their Lusts ? May they not be careful in good and honest wayes of diligence about the things of the world , when the most either lavish their time away in the pursuit of bestial Lusts , or heap them up by deceit and Oppression ? May they not contrive for the promotion of their children in the world , to adde the other hundred or thousand pounds unto their Advancement , that they may be in as good condition as others , seeing he is worse than an Infidel who provides not for his own family ? By such reasonings and secret Thoughts do many justifie themselves in their earthly mindedness . And so fixed they are in the Approbation of themselves , that if you urge them to their Duty , you shall loose their acquaintance , if they do not become your Enemies for telling them the Truth . Yea they will avoid one Duty that lyeth not against their earthly Interest , because it leads unto another . They will not ingage in Religious Assemblies , or be constant unto their Duty in them , for fear Dutyes of Charity should be required of them or expected from them : On what Grounds such Persons can satisfie themselves that they are Spiritually-minded , I know not . I shall leave only one Rule with Persons that are thus minded . Where our Love unto the world , hath prevailed by its reasonings , pleas and pretences , to take away our fear and jealousy over our own hearts , lest we should inordinately love it , there it is assuredly predominant in us . 2. Others are sensible of the evil of their hearts , at least are jealous and afraid lest it should be found that their hearts do cleave inordinately unto these things . Hence they endeavour to contend against this evil , sometimes by forcing themselves unto such Acts of Piety or Charity as are contrary unto that frame , and sometimes by labouring a change of the frame it self : Especially they will do so when God is pleased to awaken them by Trials and Afflictions , such as write Vanity and Emptiness on all earthly enjoyments . But for the most part they strive not lawfully , and so obtain not what they seem to aim at . This Disease with many is mortal ; and will not be throughly cured in any but by the due exercise of this part of Spiritual-mindedness . There are other Duties required also unto the same end , namely , of the Mortification of our Desires and Affections unto earthly things , whereof I have treated elsewhere . But without this or a fixed contemplation on the Desirableness , Beauty and Glory of Heavenly things , it will not be attained . Further to evince the Truth hereof , we may observe these two things . First , If by any means a man do seem to have taken off his Heart from the Love of present things , and be not at the same time taken up with the Love of things that are Heavenly , his seeming Mortification is of no advantage unto him . So persons frequently through Discontent , Disappointments or dissatisfaction with Relations , or meer natural Weariness , have left the world , the Affairs and cares of it , as unto their wonted conversations in it , and have betaken themselves to Monasteries , Convents , or other Retirements suiting their Principles , without any Advantage to their Souls . Secondly , God is no such severe Lord and Master , as to require us to take off our Affections from , and mortifie them unto those things which the Law of our Nature makes dear unto us , as Wives , Children , Houses , Lands and Possessions , and not propose unto us somewhat that is incomparably more excellent to fix them upon . So he invites the Elect of the Gentiles unto Christ , Psal. 45.10 . Hearken O Daughter , and consider , and encline thine ear , forget also thine own People and thy Fathers house ; that is , come into the Faith of Abraham , who forsook his Country and his Fathers house to follow God whither ever he pleased . But he proposeth this for their encouragement , ver . 11. So shall the King greatly desire thy Beauty , for he is thy Lord , and worship thou him . The Love of the Great King is an abundant satisfactory Recompence for parting with all things in this world . So when Abrahams Servant was sent to take Rebecka for a Wife unto Isaac , he required that she should immediately leave Father and Mother , Brothers and all enjoyments , and go along with him ; But withall , that she might know her self to be no loser thereby , he not only assured her of the Greatness of his Master , but also at present he gave her Jewels of Silver , and Jewels of Gold , and Rayment , Gen. 24.53 . And when our Saviour requires that we should part with all for his sake and the Gospel , he promiseth an hundred Fold in lieu of them even in this Life , namely , in an Interest in things Spiritual and Heavenly . Wherefore , without an assiduous Meditation on Heavenly things , as a better , more noble and suitable Object for our Affections to be fixed on , we can never be freed in a due manner from an inordinate Love of the things here below . It is sad to see some Professors who will keep up spiritual Duties in Churches and in their Families , who will speak and discourse of Spiritual Things , and keep themselves from the open Excesses of the world ; yet when they come to be tryed by such Duties as entrench on their Love and adherence unto Earthly Things , quickly manifest how remote they are from being Spiritually-minded in a due manner . Were they to be tryed , as our Saviour tryed the young man who made such a profession of his conscientious and religious conversation ; Go sell what thou hast , give to the poor , and follow me ; something might be pleaded in excuse for their Tergiversation . But alas ! they will decline their Duty when they are not touched unto the hundredth part of their enjoyments . I bless God , I speak not thus of many of my own knowledge ; and may say with the Apostle unto the most unto whom I usually speak in this manner ; But Beloved we are perswaded better things of you , and things that accompany Salvation , though we thus speak , Heb. 6.9 . Yea , the same Testimony may be given of many in this City , which the same Apostle gives unto the Churches of Macedonia , 2 Cor. 8.1 , 2 , 3. Vnderstand the Grace of God bestowed on the Churches of Macedonia , how that in a great Trial of Affliction , the Abundance of their Joy and their Poverty abounded unto the Riches of their Liberality . For to their Power , and beyond their Power , they were willing of themselves . There hath been nothing done amongst us , that may or can be boasted of , yet considering all Circumstances , it may be there have not been more Instances of true Evangelical Charity in any Age or Place for these many years . For them who have been but useful and helpful herein , the Lord remember them for good , and spare them according to the Multitude of his Mercies . It is true , they have not , many of them , founded Colledges , built Hospitals , or raised works of State and Magnificence . For very many of them are such , as whose deep Poverty comparatively hath abounded unto the Riches of their Liberality . The Basks and Bellyes of multitudes of poor and needy Servants of Christ have been warmed and refreshed by them , blessing God for them . Thank 's be to God , saith the Apostle in this case , for his unspeakable Gift , 2 Cor. 9.15 . Blessed be God who hath not left the Gospel without this Glory , nor the Profession of it without this evidence of its Power and Efficacy . Yea God hath exalted the Glory of Persecutions and Afflictions . For many , since they have lost much of their enjoyments by them , and have all endangered continually , have abounded in Dutyes of Charity beyond what they did in the dayes of their fulness and prosperity . So out of the Eater there hath come forth meat . And if the world did but know what Fruits in a way of Charity and Bounty , unto the Praise of God and Glory of the Gospel , have been occasioned by their making many poor , it would abate of their satisfaction in their successes . But with many it is not so . Their Minds are so full of earthly things , they do so cleave unto them in their Affections , that no sence of Duty , no Example of others , no concernment of the Glory of God or the Gospel , can make any impressions on them . If there be yet in them so much Life and Light of Grace , as to design a Deliverance from this woful condition , the means insisted on must be made use of . Especially this Advice is needful unto those who are Rich , who have large Possessions , or abound in the Goods of this world . The Poor , the Afflicted , the Sorrowful are prompted from their outward circumstances as well as excited by inward Grace , frequently to remember and to think of the Things above , wherein lyes their only Reserve and Relief against the trouble and urgency of their present condition . But the enjoyment of these things in abundance , is accompanyed with a two-fold evil , lying directly contrary unto this Duty . 1. A Desire of encrease and adding thereunto . Earthly enjoyments enlarge mens Earthly Desires ; and the Love of them grows with their income . A moderate stock of Waters , sufficient for our use , may be kept within ordinary banks . But if a Flood be turned into them , they know no bounds , but overflow all about them . The encrease of Wealth and Riches enlargeth the Desires of men after them , beyond all bounds of wisdom , sobriety , or safety . He that labours hard for his daily bread , hath seldom such earnest vehement Desires of an Addition unto what he hath , as many have who already have more than they know how to use , or almost what to do withal . This they must have more , and the last Advantage serves for nothing but to stir them up to look out for another . And yet such men would on other Accounts be esteemed good Christians , and Spiritually minded , as all Good Christians are . 2. They draw the Heart to value and esteem them , as those which bring in their satisfaction , and make them to differ from those whom they see to be poor and miserable . Now these things are contrary unto , and where they are habitually prevalent , inconsistent utterly with being Spiritually minded . Nor is it possible , that any who in the least degree are under their power , can ever attain Deliverance , unless their Thoughts are fixed , and their Minds thereby possessed with due apprehensions of invisible things and eternal Glory . These are some few of those many Advantages which we may obtain by fixing our Thoughts and Meditations , and thereby our Affections on the things that are above . And there are some things which make me willing to give some few Directions for the practice of this Duty . For whatever else we are and do , we neither are nor can be truely Spiritually minded , whereon Life and Peace depend , unless we do really exercise our Thoughts unto Meditations of Things above . Without it all our Religion is but vain . And as I fear , men are generally wanting and defective herein in point of Practice ; so I do also , that many through the Darkness of their Minds , the weakness of their Intellectuals , and Ignorance of the nature of all things unseen , do seldom set themselves unto the Contemplation of them . I shall therefore give some few Directions for the Practice of this Duty . CHAP. VI. Directions unto the Exercise of our Thoughts on things above ; things future , invisible and eternal ; On God himself , with the Difficultyes of it , and Oppositions unto it , and the way of their Removal . Right Notions of future Glory stated . WE have treated in general before of the proper Objects of our Spiritual Thoughts as unto our present Duty . That which we were last ingaged in , is an Especial Instance in Heavenly Things ; Things future and invisible , with the Fountain and Spring of them all in Christ and God himself . And because men generally are unskilled herein , and great Difficulties arise in the way of the Discharge of this Part of the Duty in hand , I shall give some especial Directions concerning it . 1. Possess your Minds with right notions and apprehensions of things above , and of the state of future Glory . We are in this duty to look at the things which are not seen , 2 Cor. 4.16 . It is Faith only whereby we have a prospect of them ; for we walk by Faith and not by sight . And Faith can give us no interest in them , unless we have due apprehensions of them . For it doth but assent and cleave unto the Truth of what is proposed unto it . And the greatest part of Mankind do both deceive themselves , and feed on Ashes in this matter . They fancy a future Estate which hath no foundation but in their own Imaginations . Wherefore the Apostle directing us to seek and mind the things that are above , addes for the guidance of our Thoughts , the consideration of the principal concernment of them , where Christ sitteth at the right hand of God , Col. 3.1 , 2. He would lead us unto distinct Apprehensions of those Heavenly things , especially of the presence of Christ in his Exaltation and Glory . Wherefore the true Notion of these things which we are to possess our minds withal , may here be considered . All that have an Apprehension of a future State of Happiness do agree in this matter , that it contains in it or is accompanied with a deliverance and freedom from all that is evil . But in what is so , they are not agreed . Many esteem only those things that are grievous , troublesome , wasting and destructive unto Nature to be so ; that is , what is poenal , in pain , sickness , sorrow , loss , poverty , with all kind of outward Troubles , and Death it self , are evil . Wherefore they suppose that the future state of Blessedness will free them from all these things , if they can attain unto it . This they will lay in the Ballance against the Troubles of Life , and sometimes it may be against the Pleasures of it , which they must forego . Yea Persons profane and profligate will in words at least profess , that Heaven will give them rest from all their Troubles . But it is no place of Rest for such Persons . Unto all others also , unto Believers themselves , these things are evil , such as they expect a Deliverance from in Heaven and Glory . And there is no doubt , but it is lawful for us , and meet that we should contemplate on them , as those which will give us a Deliverance from all outward Troubles , Death it self and all that leads thereunto . Heaven is promised as Rest unto them that are troubled . 2 Thes. 1.7 . It is our Duty under all our . Sufferings , Reproaches , Persecutions , Troubles and Sorrows , to raise up our minds unto the contemplation of that state , wherein we shall be freed from them all . It is a blessed Notion of Heaven , that God shall therein wipe away all tears from our eyes , Rev. 7.17 . or remove far from us all causes of sorrow . And it would be unto our Advantage , if we did accustome our minds more unto this kind of Relief than we do ; If upon the Incursion of fears , dangers , sorrows , we did more readily retreat unto Thoughts of that State wherein we shall be freed from them all ; even this most inferiour consideration of it , would render the Thoughts of it more familiar , and the thing it self more useful unto us . Much better it were , than on such occasions to be exercised with heartless complaints , uncertain hopes , and fruitless contrivances . But there is that which unto them who are truely Spiritually minded , hath more evil in it than all these things together , and that is sin . Heaven is a state of Deliverance from sin , from all sin , in all the causes , concomitants and effects of it . He is no true Believer unto whom sin is not the greatest burden , sorrow , and trouble . Other things , as the Loss of Dear Relations , or extraordinary pains , may make deeper Impressions on the Mind by its natural Affections at some seasons , than ever our sins did at any one time , in any one Instance . So a man may have a greater Trouble in sense of pain , by a fit of the Tooth-ache , which will be gone in an hour , than in an Hectick Feavour or Consumption , which will assuredly take away his Life . But take in the whole course of our Lives , and all the actings of our souls in Spiritual Judgment as well as natural Affection , and I do not understand how a man can be a sincere Believer , unto whom sin is not the greatest Burden and sorrow . Wherefore in the first place it belongs unto the true Notion of Heaven , that it is a State wherein we shall be eternally freed from sin , and all the concernments of it , but only the exaltation of the Glory of Gods Grace in Christ , by the pardon of it . He that truely hates sin and abhorrs it , whose principal Desire and Design of Life is to be freed from it so far as it is possible ; who walks in self Abasement through a sence of his many Disappointments , when he hoped it should act in him no more , cannot as I judge but frequently betake himself for Refreshment unto Thoughts of that state wherein he shall be freed from it and triumph over it unto eternity . This is a Notion of Heaven that is easily apprehended and fixed on the Mind , which we may dwell upon , unto the great advantage and satisfaction of our Souls . Frequent Thoughts and Meditations of Heaven under this notion , do argue a man to be Spiritually minded . For it is a convincing Evidence that sin is a Burden unto him , that he longs to be delivered from it and all its consequents ; that no Thoughts are more welcome unto him , than those of that state wherein sin shall be no more . And although men are troubled about their sins , and would desirously be freed from them , so far as they perplex their Minds , and make their Consciences uneasie ; yet if they are not much in the prospect of this Relief , if they find not Refreshment in it , I fear their trouble is not such as it ought to be . Wherefore , when men can so wrangle and wrestle with their Convictions of sin , and yet take up the best of their Relief in hopes that it will be better with them at some times or other in this world , without longing Desires after that state wherein sin shall be no more , they can give no evidence that they are Spiritually minded . It is quite otherwise with sincere Believers in the exercise of this Duty . The considerations of the Grace and Love of God , of the Blood of Christ , of the Purity and Holiness of that good Spirit that dwelleth in them , of the Light , Grace and Mercy which they have attained through the Promises of the Gospel , are those which make the Remainders of sin most grievous and burdensom unto them . This is that which even breaks their hearts , and makes some of them go mourning all the day long , namely , that any thing of that which alone God hates ▪ should be found in them , or be remaining with them . It is in this condition an Evidence that they are Spiritually minded , if together with watchful endeavours for the universal mortification of sin , and utter excision of it both root and branch , they constantly adde these Thoughts of that blessed State wherein they shall be absolutely and eternally freed from all sin , with Refreshment , Delight , and Complacency . These things belong unto our Direction for the fixing of our Thoughts and Meditations on things above . This the meanest and weakest person who hath the least spark of Sincerity and Grace is capable of apprehending and able to practise . And it is that which the sense they have of the evil of sin will put them on every day , if they shut not their eyes against the Light of the Refreshment that is in it . Let them who cannot arise in their minds unto fixed and stable Thoughts of any other notion of these Invisible things , dwell on this consideration of them , wherein they will find no small Spiritual Advantage and Refreshment unto their Souls . 2. As unto the Positive Part of this glorious future State , the Thoughts and apprehensions of men are very various . And that we may know as well what to avoid , as what to embrace , we shall a little reflect on some of them . 1. Many are able to entertain no rational Conceptions about a future state of Blessedness and Glory , no notions wherein either Faith or Reason is concerned . Imagination they have of something that is great and glorious , but what it is they know not . No wonder if such Persons have no delight in , no use of Thoughts of Heaven . When their Imaginations have fluctuated up and down in all uncertainties for a while , they are swallowed up in nothing . Glorious and therefore desirable they take it for granted that it must be . But nothing can be so unto them , but what is suitable unto their present Dispositions , Inclinations and Principles . And hereof there is nothing in the true Spiritual Glory of Heaven , or in the eternal enjoyment of God. These things are not suited unto the Wills of their minds and of the flesh , and therefore they cannot rise up unto any constant desires of them . Hence to please themselves , they begin to imagine what is not . But whereas what is truely Heaven pleaseth them not , and what doth please them is not Heaven , nor there to be found , they seldom or never endeavour in good earnest to exercise their Thoughts about it . It were well if Darkness and Ignorance of the true nature of the future State and eternal Glory , did not exceedingly prejudice Believers themselves , as unto their Delight in them and Meditations about them . They have nothing fixed or stated in their Minds , which they can betake themselves unto in their Thoughts when they would contemplate about them . And by the way , whatever doth divert the minds of men from the power and life of Spiritual Worship , as do all pompous Solemnities in the performance of it , doth greatly hinder them as unto right Conceptions of our future state . There was a Promise of Eternal Life given unto the Saints under the Old Testament : But whereas they were obliged unto a Worship that was carnal and outwardly pompous , they never had clear and distinct Apprehensions of the future state of Glory ; For Life and Immortality were brought to Light by the Gospel . Wherefore , although no man living can see or find out the infinite Riches of Eternal Glory ; yet is it the Duty of all to be acquainted with the Nature of it in general , so as that they may have fixed Thoughts of it , Love unto it , earnest Desires after it , all under its own true and proper Notion . 2. So great a Part of Mankind as the Mahumetans , unto whom God hath given all the principal and most desirable parts of the World to inhabit and possess , do conceive the state of future Blessedness to consist in the full satisfaction of their sensual Lusts and Pleasures . An Evidence this is , that the Religion which they profess , hath no power or Efficacy on their Minds to change them from the Love of Sin , or placing their Happiness in fulfilling the Desires of the Flesh. It doth not at all enlighten their Minds to discern a Beauty in Spiritual things , nor excite their Affections unto the Love of them , nor free the Soul to look after Blessedness in such things as alone are suited unto its rational Constitution . For if it did , they would place their Happiness and Blessedness in them . Wherefore , it is nothing but an Artifice of the god of this World , to blind the Eyes of men unto their Eternal Destruction . 3. Some of the Philosophers of old did attain an Apprehension that the Blessedness of men in another world doth consist in the Souls full satisfaction in the Goodness and Beauty of the Divine Nature . And there is a Truth in this Notion which contemplative men have adorned with excellent and rational Discourses . And sundry who have been and are Learned among Christians , have greatly improved this Truth , by the Light of the Scripture . From Reason they take up with Thoughts of the Goodness , the Amiableness , the self-sufficiency , the alsufficient satisfactoriness of the infinite Perfections of the Divine Nature . These things shine in themselves with such a glorious Light , as that there is no more required unto a perception of them , but that men do not wilfully shut their eyes against it , through bestial Sensuality and Love of Sin. From Reason also do they frame their Conceptions concerning the Capacity of the Souls of men for the immediate Enjoyment of God , and what is suited therein unto their utmost Blessedness . No more is required unto these things , but a due consideration of the Nature of God and Man , with our Relation unto him and dependance on him . By the Light of the Scripture they frame these things into that which they call the Beatifical Vision , whereby they intend all the wayes whereby God in the highest and immediate Instances , can and doth communicate of himself unto the Souls of men , and the utmost Elevation of their intellectual Capacities to receive those Communications . It is such an Intellectual Apprehension of the Divine Nature and Perfections , with ineffable Love , as gives the Soul the utmost Rest and Blessedness which its Capacities can extend unto . These things are so ; and they have been by many both piously and elegantly illustrated . Howbeit they are above the Capacities of ordinary Christians , they know not how to manage them in their Minds , nor exercise their Thoughts about them . They cannot reduce them unto present usefulness , nor make them subservient unto the exercise and encrease of Grace . And the Truth is , the Scripture gives us another Notion of Heaven and Glory , not contrary unto this , not inconsistent with it , but more suited unto the Faith and Experience of Believers , and which alone can convey a true and useful sence of these things unto our Minds . This therefore is diligently to be enquired into , and firmly stated in our Thoughts and Affections . 4. The principal Notion which the Scripture gives us of the State of Heavenly Blessedness , and which the meanest Believers are capable of improving in daily practice , is , That Faith shall be turned into Sight , and Grace into Glory . We walk now by Faith and not by Sight , saith the Apostle , 2 Cor. 5.7 . Wherefore this is the Difference between our present and our future state , that Sight hereafter shall supply the room of Faith , 1 Joh. 3.2 . And if Sight come into the place of Faith , then the Object of that Sight must be the same with the present Object of our Faith. So the Apostle informs us ; 1 Cor. 13.9.10 , 12. For we know in part , and when we Prophesie in part ; but when that which is perfect is come , that which is in part shall be done away . For now we see through a Glass darkly , but then face to face . Those things which we see now darkly as in a glass , we shall then have an immediate sight and full comprehension of ; for that which is perfect must come and doe away that which is in part . What then is the principal Present Object of Faith as it is Evangelical , into whose room Sight must succeed ? Is it not the Manifestation of the Glory of the infinite Wisdom , Grace , Love , Kindness and Power of God in Christ , the Revelation of the eternal Councels of his Will , and the ways of their Accomplishment unto the eternal Salvation of the Church in and by him ; with the glorious exaltation of Christ himself ? Wherefore , in the full satisfactory Representation of these things unto our Souls , received by Sight or a direct immediate Intuition of them , doth the Glory of Heaven principally consist . We behold them now darkly as in a glass ; that is , the utmost which by Faith we can attain unto ; in Heaven they shall be openly and fully displayed . The infinite incomprehensible Excellencies of the Divine Nature , are not proposed in Scripture as the immediate Object of our Faith , nor shall they be so unto Sight in Heaven . The Manifestation of them in Christ is the immediate Object of our Faith here , and shall be of our Sight hereafter . Only through this Manifestation of them we are lead even by Faith ultimately to acquiesce in them ; as we shall in Heaven be lead by Love perfectly to adhere unto them with Delight ineffable . This is our immediate Objective Glory in Heaven , we hope for no other . And this if God will I shall shortly more fully explain . Whoever lives in the exercise of Faith , and hath any experience of the Life , Power and Sweetness of these Heavenly things , unto whom they are a Spring of Grace and Consolation , they are able to meditate on the Glory of them in their full enjoyment . Think much of Heaven , as that which will give you a perfect view and comprehension of the Wisdom and Love and Grace of God in Christ , with those other things which shall be immediately declared . Some perhaps will be ready to say , that if this be Heaven they can see no great Glory in it , no such Beauty as for which it should be desired . It may be so , for some have no Instrument to take a view of Invisible things but carnal Imaginations . Some have no Light , no Principle , no disposition of Mind or Soul , whereunto these things are either acceptable or suitable . Some will go no further in the consideration of the Divine Excellencies of God , and the Faculties and actings of our Souls , than Reason will guide them , which may be of use . But we look for no other Heaven , we desire none , but what we are lead unto and prepared for by the Light of the Gospel ; that which shall perfect all the beginnings of Gods Grace in us ; not what shall be quite of another nature and destructive of them . We value not that Heaven which is equally suited unto the Desires and Inclinations of the worst of men as well as of the best ; for we know that they who like not Grace here , neither do nor can like that which is Glory hereafter . No man who is not acquainted experimentally in some measure , with the Life , Power and Evidence of Faith here , hath any other Heaven in his aim , but what is erected in his own Imagination . The Glory of Heaven which the Gospel prepares us for , which Faith leads and conducts us unto , which the Souls of Believers long after , as that which will give full Rest , Satisfaction and Complacency , is the full , open , perfect Manifestation of the Glory of the Wisdom , Goodness , and Love of God in Christ , in his Person and Mediation , with the Revelation of all his Councels concerning them , and the communication of their effects unto us . He that likes it not , unto whom it is not desireable , may betake himself unto Mahomets Paradise , or the Philosophers Speculations , in the Gospel Heaven he hath no Interest . These are the things which we see now darkly as in a Glass , by Faith ; in the view of them are our Souls gradually changed into the likeness of God ; and the comprehension of them is that which shall give us our utmost conformity and likeness unto him whereof our natures are capable . In a sense and experience of their Reality and Goodness given us by the Holy Ghost , do all our spiritual Consolations and Joyes consist . The Effects produced by them in our Souls are the first fruits of Glory . Our Light , Sense , Experience and Enjoyment of these things however weak and frequently interrupted , our Apprehensions of them however dark and obscure , are the only means whereby we are made meet for the Inheritance of the Saints in Light. To have the eternal Glory of God in Christ , with all the fruits of his Wisdom and Love , whilest we are our selves under the full participation of the effects of them , immediately , directly , revealed , proposed , made known unto us in a divine and glorious Light , our Souls being furnished with a Capacity to behold and perfectly comprehend them , this is the Heaven which according unto Gods Promise we look for . But as was said , these things shall be elsewere more fully treated of . It is true , that there are sundry other things in particular that belong unto this State of Glory . But what we have mentioned is the Fountain and Spring of them all . We can never have an immeditate enjoyment of God in the Immensity of his Nature , nor can any created understanding conceive any such things . Gods communications of himself unto us , and our enjoyment of him , shall be in and by the manifestation of his Glory in Christ. He who can see no Glory , who is sensible of no Blessedness in these things , is a stranger unto that Heaven which the Scripture reveals , and which Faith leads unto . It may be enquired , what is the Subjective Glory , or what Change is to be wrought in our selves that we may enjoy this Glory ? Now that consists principally as unto our Souls in the Perfection of all Grace , which is initially wrought and subjectively resides in us in this world . The Grace which we have here , shall not be done away as unto its essence and nature , though somewhat of it shall cease as unto the manner of its Operation . What Soul could think with Joy of going to Heaven , if thereby he must lose all his present Light , Faith , and Love of God , though he be told that he should receive that in lieu of them , which is more excellent , whereof he hath no experience , nor can understand of what nature it is . When the Saints enter into Rest , their Good Works do follow them , and how can they do so , if their Grace do not accompany them , from whence they proceed ? The Perfection of our present Graces which are here weak , and interrupted in their operations , is a principal Eminency of the State of Glory . Faith shall be heightned into Vision as was proved before , which doth not destroy its Nature , but cause it to cease as unto its manner of Operation towards things invisible . If a man have a weak small Faith in this Life , with little Evidence , and no Assurance , so that he doubts of all things , questions all things , and hath no Comfort from what he doth believe ; if afterwards through supplyes of Grace , he hath a mighty prevailing Evidence of the things believed , is filled with Comfort and Assurance ; this is not by a Faith or Grace of another kind than what he had before ; but by the same Faith raised unto an higher Degree of Perfection . When our Saviour cured the Blind man , and gave him hls sight ; Mark 8. at first he saw all things obscurely and imperfectly , he saw men , as Trees , walking ; ver . 24. But on another application of Vertue unto him , he saw all things clearly ; ver . 25. It was not a sight of another kind which he then received , than what he had at first ; only its imperfection whereby he saw men like Trees walking was taken away . Nor will our perfect vision of things above , be a Grace absolutely of another kind from the Light of Faith which we here enjoy ; only what is imperfect in it will be done away , and it will be made meet for the present enjoyment of things here at a distance and invisible . Love shall have its Perfection also , and the least Alteration in its manner of Operation of any Grace whatever . And there is nothing that should more excite us to labour after a growth in Love to God in Christ , than this , that it shall to all Eternity be the same in its Nature and in all its Operations , only both the one and the other shall be made absolutely perfect . The Soul will by it be enabled to cleave unto God unchangeably , with eternal Delight , Satisfaction and Complacency . Hope shall be perfect in Enjoyment , which is all the Perfection it is capable of . So shall it be as unto other Graces . This subjective Perfection of our Natures , especially in all the Faculties , Powers , and Affections of our Souls and all their Operations , belongs unto our Blessedness , nor can we be blessed without it . All the Objective Glory in Heaven would not in our beholding and enjoyment of it ( if it were possible ) make us blessed and happy , if our own Natures were not made perfect , freed from all disorder , irregular motions and weak imperfect Operations . What is it then that must give our Nature this subjective Perfection ? It is that Grace alone whose beginnings we are here made partakers of . For therein consists the Renovation of the Image of God in us . And the perfect communication of that Image unto us , is the absolute Perfection of our Natures ; the utmost which their capacity is suited unto . And this gives us the last thing to be enquired into , namely by what means in our selves we shall eternally abide in that state . And this is by the unalterable Adherence of our whole Souls unto God , in perfect Love and Delight . This is that whereby alone the Soul reacheth unto the essence of God , and the infinite incomprehensible perfections of his Nature . For the perfect nature hereof , Divine Revelation hath left it under a vail , and so must we do also . Nor do I designedly handle these things in this place , but only in the way of a Direction how to exercise our Thoughts about them . This is that notion of Heaven which those who are spiritually minded ought to be conversant withall . And the true stating of it by Faith , is a discriminating character of Believers . This is no Heaven unto any others . Those who have not an experience of the Excellency of these things in their initial state in this World , and their incomparable Transcendency unto all other things , cannot conceive how heavenly Glory and Blessedness should consist in them . Unskilful men may cast away rough unwrought Diamonds as useless Stones ; they know not what polishing will bring them unto . Nor do men unskilful in the Mysteries of Godliness , judge there can be any Glory in rough unwrought Grace ; they know not what lustre and beauty the polishing of the Heavenly hand will give unto it . It is generally supposed that however men differ in and about Religion here , yet they agree well enough about Heaven , they would all go to the same Heaven . But it is a great Mistake , they differ in nothing more ; they would not all go to the same Heaven . How few are they who value that Heavenly State which we have treated of ; or do understand how any blessedness can consist in the enjoyment of it ? But this and no other Heaven would we go unto . Other notions there may be , there are of it , which being but fruits and effects of mens own Imaginations , the more they dwell in the contemplation of them , the more carnal they may grow , at best the more superstitious . But spiritual Thoughts of this Heaven , consisting principally in freedom from all sin , in the Perfection of all Grace in the vision of the Glory of God in Christ , and all the excellencies of the Divine Nature as manifested in him , are an effectual Means for the improvement of spiritual Life , and the encrease of all Graces in us . For they cannot but effect an Assimilation in the Mind and Heart unto the things contemplated on , where the Principles and Seeds of them are already inlaid and begun . This is our first Direction . Secondly , Having fixed right Notions and Apprehensions of Heavenly things in our minds , it is our Duty to think and contemplate greatly on them , and our own concernment in them . Without this all our Speculations concerning the nature of eternal things , will be of no use unto us . And unto your Encouragement and Direction , take these few short Rules relating unto this Duty . ( 1. ) Here lyes the great Trial whether we are spiritually minded or no , by vertue of this Rule ; If we are risen with Christ , we will mind the things that are above , Col. 3.3 . ( 2. ) Here lyes the great Means whereby we may attain further degrees in that blessed frame of mind , if it be already formed in us , by vertue of that Rule ; Beholding the Glory of God as in a Glass , we are changed into the same Image from Glory to Glory , 2 Cor. 3.18 . ( 3. ) Here lyes the great Evidence whether we have a real interest in the things above or no ; whether we place our Portion and Blessedness in them , by vertue of that Rule ; Where our Treasure is , there will our Hearts be also . Are they our Treasure , our Portion , our Reward , in comparison whereof all other things are but loss and dung ? we shall assuredly be conversant in our minds about them . ( 4. ) It cannot be imagined , that a man should have in him a Principle cognate and suited unto things above , of the same kind and nature with them , that his Soul should be under the conduct of those habits of Grace , which strive and naturally tend unto Perfection , labouring greatly here under the weight of their own weaknesses , as it is with all who are truely Spiritually Minded , and yet not have his Thoughts greatly exercised about these things , 1 Joh. 3.3 . It were well if we would trye our selves by things of so uncontroulable Evidence . What can any object unto the Truth of these things , or the Necessity of this Duty ? If it be otherwise with us , it is from one of these two causes ; either we are not convinced of the Truth and Reality of them , or we have no delight in them , because we are not spiritually minded . Do we think that men may turmoyl themselves in earthly Thoughts all the day long , and when they are freed of their Affairs , betake themselves unto those that are vain and useless , without any stated converse with things above , and yet enjoy Life and Peace ? We must take other measures of things , if we intend to live unto God , to be like him , and to come unto the enjoyment of him . What is the matter with men that they are so stupid ? They all generally desire to go to Heaven , at least when they can live here no longer . Some indeed have no other regard unto it , but only that they would not go to Hell. But most would dye the Death of the Righteous , and have their latter end like his , yet few there are who endeavour to attain a right Notion of it , to try how it is suited unto their Principles and Desires ; but content themselves with such general notions of it as please their Imaginations . It is no wonder if such Persons seldom exercise their Minds or Thoughts about it , nor do they so much as pretend to be Spiritually minded . But as for those who are instructed in these things , who profess their chiefest Interest to lye in them , not to abound in Meditation concerning them , it argues indeed that whatever they profess , they are earthly and carnal . Again ; Meditate and think of the Glory of Heaven , so as to compare it with the opposite state of Death and eternal Misery . Few men care to think much of Hell , and the Everlasting Torments of the Wicked therein . Those do so least , who are in most danger of falling thereinto . They put far from them the evil day , and suppose their Covenant with Death and Hell to be sure . Some begin to advance an Opinion that there is no such Place , because it is their Interest and Desire that there should be none . Some out of Profaneness make a Scoffe at it , as though a future Judgment were but a Fable . Most seem to think that there is a Severity in thoughts about it , which it is not fit we should be too much terrified withal . Some transient Thoughts they will have of it , but not suffer them to abide in their minds , lest they should be too much discomposed . Or they think it not consistent with the Goodness of Christ to leave any men in that condition ; whereas there is more spoken directly of Hell , its Torments and their Eternity , by himself self 〈◊〉 in all the Scripture besides . These Thoughts ●●●…ost proceed from an unwillingness to be troubled 〈◊〉 their sins , and are useful unto none . It is the height of Folly for men to endeavour the hiding of themselves for a few Moments from that which is unavoidably coming upon them unto Eternity ; and the due consideration whereof , is a means for an Escape from it . But I speak only of true Believers . And the more they are conversant in their Thoughts about the future estate of Eternal Misery , the greater Evidence they have of the Life and confidence of Faith. It is a necessary Duty to consider it , as what we were by nature obnoxious unto , as being Children of Wrath ; what we have deserved by our Personal sins , as the wages of sin is Death ; what we are delivered from through Jesus the Deliverer who saves us from the wrath to come ; what expression it is of the Indignation of God against sin , who hath prepared this Tophet of Old ; that we may be delivered from sin , kept up to an Abhorrency of it , walking in Humility , self-abasement , and the Admiration of Divine Grace . This therefore is required of us , that in our Thoughts and Meditations , we compare the state of Blessedness and Eternal Glory , as a free and absolute effect of the Grace of God in and through Christ Jesus , with that state of Eternal Misery , which we had deserved . And if there be any spark of Grace or of holy Thankfulness in our Hearts , it will be stirred up unto its due exercise . Some it may be will say , that they complained before that they cannot get their minds fixed on these things . Weakness , Weariness , Darkness , Diversions , Occasions do prevalently obstruct their abiding in such Thoughts . I shall speak further unto this afterwards , at present I shall only suggest two things . ( 1. ) If you cannot attain , yet continue to follow after ; get your minds in a perpetual endeavour after an abode in spiritual Thoughts . Let your minds be rising towards them every hour , yea an hundred times a day , on all occasions , on a continual sense of Duty ; and sigh within your selves for deliverance , when you find Disappointments , or not a continuance in them . It is the sence of that Place ; Rom. 8.23 , 24 , 25 , 26 , 27. ( 2. ) Take care you go not backwards and lose what you have wrought . If you neglect these things for a season , you will quickly find your selves neglected by them . So I observe it every day in the hearing of the Word . Whilst Persons keep up themselves to a diligent Attendance on it where they find it preached unto their Edification , they find great Delight in it , and will undergo great Difficulties for the enjoyment of it : Let them be diverted from it for a season , after a while it grows indifferent unto them , any thing will satisfy them that pretends unto the same Duty . CHAP. VII . Especial Objects of Spiritual Thoughts on the Glorious State of Heaven , and what belongs thereunto . First , of Christ himself . Thoughts of Heavenly Glory , in opposition unto . Thoughts of Eternal Misery . The Use of such Thoughts . Advantage in Sufferings . IT will be unto our Advantage having stated right Notions of the Glory of the blessed State above in our minds , to fix on some particulars belonging unto it , as the especial Object of our Thoughts and Meditations . As , ( 1. ) Think much of him who unto us is the Life and Center of all the Glory of Heaven that is , Christ himself . I shall be very brief in treating hereof , because I have designed a peculiar Treatise on this Subject , of beholding the Glory of Christ both here and unto Eternity . At present therefore a few things only shall be mentioned , because on this occasion they are not to be omitted . The whole of the Glory of the State above is expressed by being ever with the Lord ; where he is , to behold his Glory . For in and through him is the Beatifical manifestation of God and his Glory made for evermore . And through him are all Communications of inward Glory unto us . The present Resplendency of Heavenly Glory , consists in his Mediatory Ministry , as I have at large elsewhere declared . And he will be the means of all glorious communications between God and the Church unto Eternity . Wherefore if we are Spiritually minded , we should fix our Thoughts on Christ above , as the Center of all Heavenly Glory . To help us herein we may consider the things that follow . ( 1. ) Faith hath continual Recourse unto him on the account of what he did and suffered for us in this world . For thereon , Pardon of sin , Justification and Peace with God do depend . This ariseth in the first place from a sence of our own wants . But Love of him is no less necessary unto us than Faith in him . And although we have powerful Motives unto Love , from what he did and was in this world , yet the formal Reason of our Adherence unto him thereby is what he is in himself , as he is now exalted in Heaven . If we rejoyce not at the Remembrance of his present Glory , if the Thoughts of it be not frequent with us and refreshing unto us , how dwelleth his Love in us ? ( 2. ) Our Hope is that e're long we shall be ever with him . And if so , it is certainly our Wisdom and Duty to be here with him as much as we can . It is a vain thing for any to suppose that they place their chiefest happiness in being for ever in the Presence of Christ , who care not at all to be with him here as they may . And the only way of our being present with him here , is by Faith and Love , acting themselves in Spiritual Thoughts and Affections . And it is an absurd thing for men to esteem themselves Christians , who scarce think of Christ all the day long . Yet some , as one complained of old , scarce ever think or speak of him but when they swear by his Name . I have read of them who have lived and dyed in continual Contemplation on him , so far as the Imperfection of our present state will admit . I have known them , I do know them , who call themselves unto a Reproof if at any time he hath been many minutes out of their Thoughts . And it is strange that it should be otherwise with them who love him in sincerity ; yet I wish I did not know more , who give evidences that it is a rare thing for them to be exercised in serious Thoughts and Meditations about him . Yea there are some who are not averse upon occasions to speak of God , of Mercy , of Pardon , of his Power and Goodness , who if you mention Christ unto them , with any thing of Faith , Love , Trust in him , they seem unto them as a strange thing . Few there are who are sensible of any Religion beyond what is natural . The things of the Wisdom and Power of God in Christ , are foolishness unto them . Take some Directions for the Discharge of this Duty . ( 1. ) In your Thoughts of Christ be very careful that they are conceived and directed according to the Rule of the Word , lest you deceive your own souls , and give up the conduct of your Affections unto vain Imaginations . Spiritual Notions befalling carnal minds , did once by the means of Superstition ruine the Power of Religion . A Conviction men had that they must think much of Jesus Christ , and that this would make them conformable unto him ; but having no real Evangelical Faith , nor the Wisdom of Faith to exercise it in their Thoughts and Affections in a due manner , nor understanding what it was to be truely like unto him , they gave up themselves unto many foolish Inventions and Imaginations ; by which they Thought to express their Love and conformity unto him . They would have Images of him which they would embrace , adore , and bedew with their tears . They would have Crucifixes as they called them , which they would carry about them , and wear next unto their hearts , as if they resolved to lodge Christ alwayes in their bosoms . They would go in Pilgrimage to the place where he dyed and rose again , through a thousand dangers ; and purchase a feigned Chip of a Tree whereon he suffered , at the price of all they had in the world . They would endeavour by long Thoughtfulness , Fastings and Watchings , to cast their Souls into Raptures and Extasies , wherein they fancied themselves in his Presence . They came at last to make themselves like him , in getting impressions of wounds , on their sides , their hands and feet . Unto all these things and sundry others of an alike Nature and Tendency , did Superstition abuse and corrupt the Minds of men , from a pretence of a Principle of Truth ; For there is no more certain Gospel Truth than this , that Believers ought continually to contemplate on Christ , by the actings of Faith in their Thoughts and Affections ; and that thereby they are changed and transformed into his Image , 2 Cor. 3.18 . And we are not to forego our Duty , because other men have been mistaken in theirs ; nor part with practical fundamental Principles of Religion , because they have been abused by Superstition . But we may see herein , how dangerous it is to depart in any thing from the conduct of Scripture Light and Rule , when for want thereof , the best and most noble Endeavours of the minds of men , even to love Christ and to be like unto him , do issue in Provocations of the highest nature . Pray therefore that you may be kept unto the Truth in all things by a diligent Attendance unto the only Rule thereof , and conscientious subjection of Soul unto the Authority of God in it . For we ought not to suffer our Affections to be entangled with the paint or Artificial Beauty of any way or means of giving our Love unto Christ , which are not warranted by the Word of Truth . Yet I must say , that I had rather be among them who in the actings of their Love and Affections unto Christ do fall into some irregularities and excesses in the manner of expressing it ( provided their Worship of him be neither Superstitious nor Idolatrous ) than among those who professing themselves to be Christians , do almost disavow their having any Thoughts of or Affection unto the Person of Christ : But there is no need that we should foolishly run into either of these extreams . God hath in the Scripture sufficiently provided against them both . He hath both shewed us the Necessity of our diligent acting of Faith and Love on the Person of Christ ; and hath limited out the way and means whereby we may so do ; And let our Designs be what they will , where in any thing we depart from his Prescriptions , we are not under the conduct of his Spirit , and so are sure to lose all that we do . Wherefore two things are required that we may thus think of Christ and Meditate on him according to the mind and will of God. ( 1. ) That the means of bringing him to Mind , be what God hath promised and appointed . ( 2. ) That the continued Proposal of him as the Object of our Thoughts and Meditations be of the same kind . For both these ends , the superstitious minds of men invented the wayes of Images and Crucifixes , with their Appurtenances before mentioned . And this rendred all their Devotion an Abomination . That which tends unto these ends among Believers , is the Promise of the Spirit ; and the Institutions of the Word . Would you then think of Christ as you ought ; take these two directions . ( 1. ) Pray that the Holy Spirit may abide with you continually to mind you of him , which he will do in all in whom he doth abide ; For it belongs unto his Office. ( 2. ) For more fixed Thoughts and Meditations ; take some express place of Scripture , wherein he is set forth and proposed either in his Person , Office , or Grace unto you , Gal. 3.1 . 4. This Duty lyes at the Foundation of all that blessed communion and entercourse , that is between Jesus Christ and the Souls of Believers . This I confess is despised by some and the very Notion of it esteemed ridiculous . But they do therein no less than renounce Christianity , and turn the Lord Christ into an Idol , that neither knoweth , seeth , nor heareth . But I speak unto them who are not utter strangers unto the Life of Faith , who know not what Religion is , unless they have real spiritual entercourse and communion with the Lord Christ thereby . Consider this therefore as it is in particular exemplified in the Book of Canticles . There is not one Instance of it to be found , which doth not suppose a continual Thoughtfulness of him . And in answer unto them , as they are actings of Faith and Love wherein he is delighted , doth he by his Spirit insinuate into our Minds and Hearts , a gracious sence of his own Love , Kindness and Relation unto us . The great variety wherein these things are mutually carryed on between him and the Church , the singular endearments which ensue thereon , and blessed Estate in Rest and Complacency , do make up the substance of that Holy Discourse . No Thoughts then of Christ , proceeding from Faith , accompanyed with Love and Delight , shall be lost : They that sow this seed shall return with their sheaves ; Christ will meet them with gracious Intimations of his Acceptance of them , delight in them , and return a sense of his own Love unto them . He never will be , he never was behind with any poor Soul in returns of Love. Those gracious and blessed Promises which he hath made of coming unto them that believe in him , of making his abode with them , and of supping with them , all expressions of a Gracious Presence and intimate Communion , do all depend on this duty . Wherefore we may consider three things concerning these Thoughts of Christ. ( 1. ) That they are exceeding acceptable unto him , as the best pledges of our Cordial Affection . Cant. 2.14 . O my Dove that art in the clefts of the Rock , in the secret places of the stairs , let me see thy countenance , let me hear thy voice ; for sweet is thy voice , and thy countenance is comely . When a Soul through manifold discouragements and despondencies withdraws , and as it were hides it self from him , he calleth to see a poor weeping , blubbered face , and to hear a broken voice , that scarce goes beyond sighs and groans . ( 2. ) These Thoughts are the only Means , whereby we comply with the gracious intimations of his Love mentioned before . By them do we hear his Knocking , know his Voice , and open the door of our Hearts to give him entrance , that he may abide and sup with us . Sometimes indeed the Soul is surprized into Acts of Gracious Communion with Christ , Cant. 6.11 . But they are not to be expected unless we abide in those wayes and means which prepare and make our Souls meet for the Reception and entertainment of him . Wherefore , ( 3. ) Our want of experience in the power of this Holy entercourse and communion with Christ , ariseth principally from our Defect in this Duty . I have known one who after a long Profession of Faith and Holiness , fell into great Darkness and distress , meerly on this account , that he did not experience in himself , the Sweetness , Life , and Power of the Testimonies given concerning the real Communications of the Love of Christ unto , and the intimation of his Presence with Believers . He knew well enough the Doctrine of it , but did not feel the Power of it ; at least he understood there was more in it , than he had experience of . God carryed him by Faith through that Darkness ; but taught him withal , that no sence of these things was to be let into the Soul , but by constant Thoughtfulness and Contemplations on Christ. How many blessed visits do we lose , by not being exercised unto this Duty . See Cant. 5.1 , 2 , 3. Sometimes we are busie , sometimes careless and negligent , sometimes slothful , sometimes under the power of Temptations , so that we neither enquire after , nor are ready to receive them . This is not the way to have our Joyes abound . Again , I speak now with especial respect unto him in Heaven . The Glory of his Presence as God and Man eternally united , the Discharge of his Mediatory Office as he is at the right hand of God , the Glory of his present acting for the Church , as he is the Minister of the Sanctuary and the true Tabernacle which God hath fixed and not Man , the Love , Power and Efficacy of his Intercession , whereby he takes care for the Accomplishment of the Salvation of the Church , the approach of his Glorious coming unto Judgment , are to be the Objects of our daily Thoughts and Meditations . Let us not mistake our selves . To be spiritually minded is not to have the Notions and Knowledge of spiritual things in our minds ; it is not to be constant , no not to abound in the performance of Duties , both which may be where there is no Grace in the Heart at all . It is to have our Minds really exercised with delight about Heavenly things , the things that are above , especially Christ himself as at the right hand of God. Again : So think of eternal things as continually to lay them in the Ballance against all the sufferings of this Life . This use of it I have spoken unto somewhat before ; and it is necessary it should be pressed upon all occasions . It is very probable that we shall yet suffer more than we have done . Those who have gone before us , have done so ; it is foretold in the Scripture , that if we will live Godly in Christ Jesus we must do so ; we stand in need of it , and the World is prepared to bring it on us . And as we must suffer , so it is necessary unto the Glory of God , and our own Salvation , that we suffer in a due manner . Meer sufferings will neither commend us unto God , nor any way advantage our own Souls . When we suffer acording to the will of God , it is an eminent Grace , Gift and Priviledge , Psal. 1.29 . But many things are required hereunto . It is not enough that men suppose themselves to suffer for Conscience sake , though if we do not so , all our sufferings are in vain . Nor is it enough that we suffer for this or that way of Profession in Religion , which we esteem to be true and according to the Mind of God , in opposition unto what is not so . The Glory of Sufferings on these accounts solely , hath been much sullied in the dayes wherein we live . It is evident that Persons out of a natural Courage , accompanied with deep radicate perswasions , and having their minds influenced with some sinister ends , may undergo things hard and difficult , in giving Testimony unto what is not according to the Mind of God. Examples we have had hereof in all Ages , and in that wherein we live in an especial manner . See 1 Pet. 4.14 , 15 , 16. We have had enough to take off all paint and appearance of Honour from them who in their sufferings are deceived in what they profess . But men may from the same Principles suffer for what is indeed according to the Mind of God , yea may give their bodyes to be burned therein , and yet not to his Glory nor their own eternal Advantage . Wherefore we are duely to consider all things that are requisite to make our sufferings acceptable unto God and honourable unto the Gospel . I have observed in many a frame of Spirit with respect unto sufferings , that I never saw good event of when it was tryed to the uttermost . Boldness , confidence , a pretended contempt of hardships , and scorning other men whom they suppose defective in these things , are the Garments or Livery they wear on this Occasion . Such Principles may carry men out in a bad Cause , they will never do so in a good . Evangelical Truth will not be honourably witnessed unto , but by Evangelical Graces . Distrust of our selves , a due apprehension of the nature of the evils to be undergone , and of our own frailty , with continual Prayers to be delivered from them , or supported under them , and prudent care to avoid them without an inroad on conscience , or neglect of Duty , are much better preparations for an entrance into a state of Suffering . Many things belong unto our Learning aright this first and last Lesson of the Gospel , namely , of bearing the Cross , or undergoing all sorts of sufferings for the Profession of it . But they belong not unto our present Occasion . This only is that which we now press , as an evidence of our sincerity in our sufferings , and an effectual means to enable us chearfully to undergo them , which is to have such a continual prospect of the future state of Glory , so as to lay it in the Ballance against all that we may undergo . For , ( 1. ) To have our Minds filled and possessed with Thoughts thereof , will give us an Alacrity in our entrance into sufferings in a way of Duty . Other considerations will offer themselves unto our Relief , which will quickly fade and disappear . They are like a Cordial Water which gives a little Relief for a Season , and then leaves the Spirits to sink beneath what they were before it was taken . Some relieve themselves from the consideration of the Nature of their Sufferings ; they are not so great , but that they may conflict with them and come off with safety . But there is nothing of that kind so small , which will not prove too hard and strong for us , unless we have especial Assistance . Some do the same from their Duration ; they are but for ten dayes or six months , and then they shall be free . Some from the Compassion and esteem of Men. These and the like considerations are apt to occur unto the minds of all sorts of Persons , whether they are spiritually minded or no. But when our Minds are accustomed unto Thoughts of the Glory that shall be revealed , we shall chearfully entertain every way and path that leads thereunto ; as suffering for the Truth doth in a peculiar manner . Through this Medium we may look chearfully and comfortably , on the loss of Name , Reputation , Goods , Liberty , Life it self ; as knowing in our selves that we have better and more abiding comforts to betake our selves unto . And we can no other way glorify God by our Alacrity in the entrance of sufferings , than when it ariseth from a prospect into and valuation of those invisible things which he hath promised , as an abundant Recompence for all we can lose in this world . 2. The great Aggravation of Sufferings is their long continuance , without any rational Appearance or hopes of Relief . Many who have entred into Sufferings with much Courage and Resolution , have been wearied and worn out with their continuance . Elijah himself was hereby reduced to pray that God would take away his Life , to put an end unto his Ministry and Calamities . And not a few in all Ages have been hereby so broken in their natural Spirits , and so shaken in the exercise of Faith , as that they have lost the Glory of their Confession , in seeking deliverance by sinful compliances in the denial of the Truth . And although this may be done out of meer weariness , ( as it is the Design of Sathan to wear out the Saints of the most High ) with reluctance of Mind , and a Love yet remaining unto the Truth in their Hearts , yet hath it constantly one of these two Effects . Some by the overwhelming sorrow that befalls them on the account of their failure in Profession , and out of a deep sense of their unkindness unto the Lord Jesus , are stirred up immediately unto higher Acts of confession than ever they were before ingaged in , and unto an higher Provocation of their Adversaries , untill their former troubles are doubled upon them , which they frequently undergo with great satisfaction . Instances of this nature occurr in all stories of great Persecutions . Others being cowed and discouraged in their Profession , and perhaps neglected by them whose Duty it was rather to restore them , have by the craft of Sathan given place to their Declensions , and become vile Apostates . To prevent these evils arising from the Duration of sufferings without a prospect of Deliverance , nothing is more prevalent than a constant Contemplation on the future Reward and Glory . So the Apostle declares it ; Heb. 11.35 . When the Mind is filled with the Thoughts of the unseen Glories of Eternity , it hath in readiness what to lay in the Ballance against the longest continuance and Duration of sufferings , which in comparison thereunto at their utmost extent are but for a Moment . I have insisted the longer on these things , because they are the peculiar Object of the Thoughts of them that are indeed Spiritually minded . CHAP. VIII . Spiritual Thoughts of God himself . The Opposition unto them and Neglect of them , with their Causes and the way of their Prevalency . Predominant Corruptions expelling due Thoughts of God , how to be discovered , &c. Thoughts of God , of what nature , and what they are to be accompanyed withal , &c. I Have spoken very briefly unto the first particular Instance of the Heavenly things , that we are to fix our Thoughts upon , namely , the Person of Christ. And I have done it on the Reason before mentioned , namely , that I intend a peculiar Treatise on that subject , or and Enquiry how we may behold the Glory of Christ in this Life , and how we shall do so unto Eternity . That which I have reserved unto the last place as unto the exercise of their Thoughts about , who are Spiritually Minded , is that which is the absolute Foundation and Spring of all spiritual things ; namely , God himself . He is the Fountain whence all these things proceed , and the Ocean wherein they issue ; He is their Center and Circumference wherein they all begin , meet and end . So the Apostle issues his profound Discourse of the Councels of the Divine Will and Mysteries of the Gospel , Rom. 11.36 . Of him , and through him , and to him are all things , to whom be Glory for ever . All things arise from his Power , are all disposed by his Wisdom into a tendency unto his Glory ; of him , and through him , and to him are all things . Under that consideration alone are they to be the Objects of our Spiritual Meditations , namely , as they come from him , and tend unto him . All other things are finite and limited ; But they begin and end in that which is immense and infinite . So God is All in All. He therefore is or ought to be the only Supream absolute Object of our Thoughts and Desires ; other things are from and for him only . Where our Thoughts do not either immediately and directly , or mediately and by just consequence tend unto and End in him , they are not Spiritual , 1. Pet. 1.21 . To make way for Directions how to exercise our Thoughts on God himself , some things must be premised concerning a sinful defect herein , with the Causes of it . 1. It is the great Character of a Man presumptuously and flagitiously wicked , that God is not in all his Thoughts , Psal. 10.4 . That is , he is in none of them . And of this want of Thoughts of God there are many Degrees ; for all wicked men are not equally so forgetful of him . 1. Some are under the power of Atheistical Thoughts : They deny , or question , or do not avowedly acknowledge the very Being of God. This is the height of what the enmity of the carnal Mind can rise unto . To acknowledge God , and yet to refuse to be subject to his Law or Will , a Man would think were as bad if not worse , than to deny the Being of God. But it is not so . That is a Rebellion against his Authority , this and Hatred unto the only Fountain of all Goodness , Truth and Being ; and that because they cannot own it , but withal they must acknowledge it to be infinitely righteous , holy and powerful , which would destroy all their desires and security . Such may be the Person in the Psalm ; for the words may be read , All his Thoughts are that there is no God. Howbeit the Context describes him as one who rather despiseth his Providence , than denyeth his Being . But such there are whom the same Psalmist elsewhere brands for Fools , though themselves seem to suppose that Wisdom was born and will dye with them , Psal. 14.1 . Psal. 53.1 . It may be never any Age since the Flood , did more abound with open Atheism , among such as pretended unto the use and improvement of Reason , than that wherein we live . Among the ancient civilized Heathen , we hear ever and anon of a person branded for an Atheist ; yet are not certain whether it was done justly or no. But in all Nations of Europe at this day , Cities , Courts , Towns , Fields , Armies , abound with Persons , who if any credit may be given unto what they say or do , believe not that there is a God. And the Reason hereof may be a little enquired into . Now this is no other in general , but that men have decocted and wasted the Light and Power of Christian Religion . It is the fullest Revelation of God , that ever he made , it is the last that ever he will make in this World. If this be despised , if men rebell against the Light of it , if they break the Cords of it , and are senseless of its Power , nothing can preserve them from the highest Atheism that the nature of man is capable of . It is in vain to expect Relief or Preservation from inferior means , where the highest and most Noble is rejected . Reason or the Light of Nature gives Evidences unto the being of God ; and Arguments are still well pleaded from them to the confusion of Atheists . And they were sufficient to retain men in an Acknowledgment of the Divine Power and Godhead , who had no other , no higher Evidences of them . But where men have had the Benefit of Divine Revelation , where they have been Educated in the Principles of Christian Religion , have had some Knowledge , and made some Profession of them ; and have through the Love of sin , and hatred of every thing that is truely good , rejected all Convictions from them concerning the Being , Power and Rule of God , they will not be kept unto a Confession of them , by any considerations that the Light of nature can suggest . There are therefore among others , three Reasons why there are more Atheists among them who live where the Christian Religion is professed , and the Power of it rejected , than among any other sort of men , even than there were among the Heathens themselves . 1. God hath designed to magnifie his Word above all his Name , or all other wayes of the Revelation of himself unto the Children of Men , Psal. 138.2 . Where therefore this is rejected and despised , he will not give the Honour unto Reason or the Light of Nature , that they shall preserve the Minds of men from any evil whatever . Reason shall not have the same Power and Efficacy on the Minds of men , who reject the Light and Power of Divine Revelation by the Word ; as it hath , or may have on them whose best guide it is , who never enjoyed the Light of the Gospel . And therefore there is oft times more common Honesty among civilized Heathens and Mahumetans than amongst degenerate Christians . And from the same Reason the Children of Professors are sometimes irrecoverably profligate . It will be said , many are recovered unto God by Afflictions , who have despised the Word . But it is otherwise ; never any were converted unto God by Afflictions who had rejected the Word . Men may by Afflictions be recalled unto the Light of the Word , but none are immediately turned unto God by them . As a good Shepheard , when a Sheep wanders from the Flock , and will not hear his call , sends out his Dog , which stops him and bites him . Hereon he looks about him , and hearing the call of the Shepheard returns again to the Flock , Job 33.19 , 20 , 21 , 22 , 23 , 24 , 25. But with this sort of Persons , it is the way of God , that where the principal means of the Revelation of himself , and wherein he doth most glorifie his Wisdom and his Goodness , is despised , he will not only take off the Efficacy of inferior means , but judicially harden the Hearts and blind the Eyes of men , that such means shall be of no use unto them . See Isa. 6.8 , 9 , 10 , 11 , 12. Acts 13 , 40 , 41. Rom. 1.21 , 28. 2 Thes. 2.11 , 12. 2. The Contempt of Gospel Light and Christian Religion , as it is supernatural , ( which is the Beginning of Transgression unto all Atheists among us , ) begets in , and leaves on the mind such a depraved , corrupt habit , such a Congeries of all Evils , that the Hatred of the Goodness , Wisdom and Grace of God can produce ; that it cannot but be wholly inclined unto the worst of Evils , as all our Original vitious Inclinations succeeded immediately on our rejection and loss of the Image of God. The best things corrupted , yeild the worst Savour ; as Manna stank and bred worms . The Knowledge of the Gospel being rejected , stinking Worms take the place of it in the Mind , which grow into Vipers and Scorpions . Every Degree of Apostacy from Gospel-Truth , brings in a proportionate Degree of inclination unto wickedness into the Hearts and Minds of men , 2 Pet. 2.21 . And that which is total , unto all the evils that they are capable of in this world . Whereas therefore Multitudes from their Darkness , Unbelief , Temptation , Love of Sin , Pride and contempt of God , do fall off from all subjection of Soul and Conscience unto the Gospel , either notionally or practically , deriding or despising all supernatural Revelations ; they are a thousand times more disposed unto down-right Atheism , than Persons who never had the Light or Benefit of such Revelations . Take heed of Decayes . Whatever Ground the Gospel loseth in our Minds , Sin possesseth it for it self and its own Ends. Let none say , it is otherwise with them . Men grow Cold and Negligent in the Duties of Gospel Worship , publick and private ; which is to reject Gospel Light. Let them say and pretend what they please , that in other things , in their Minds and Conversations , it is well with them ; indeed it is not so . Sin will , sin doth one way or other , make an encrease in them proportionate unto these Decayes ; and will sooner or later discover it self so to do . And themselves if they are not utterly hardened , may greatly discover it , inwardly in their Peace , or outwardly in their Lives . 3. Where Men are resolved not to see , the greater the Light is that shines about them , the faster they must close they Eyes . All Atheism springs from a Resolution not to see things invisible and Eternal . Love of sin , a resolved continuance in the practice of it , the effectual Power of vitious Inclinations , in opposition unto all that is Good , make it the Interest of such men that there should be no God to call them to an account . For a Supream unavoidable Judge , an Eternal Rewarder of Good and Evil , is inseparable from the first notion of a Divine Being . Whereas therefore the most glorious Light and uncontroulable Evidence of these things shines forth in the Scripture , men that will abide by their interest to love and live in sin , must close their Eyes with all the Arts and Powers that they have , or else they will pierce into their Minds unto their Torment . This they do by down-right Atheism , which alone pretends to give them security against the Light of Divine Revelation . Against all other convictions , they might take shelter from their , fears , under less degrees of it . It is not therefore unto the Disparagement but honour of the Gospel , that so many avow themselves to be Atheists , in those places wherein the Truth of it is known and professed . For none can have the least Inclination or Temptation thereunto , untill they have before hand rejected the Gospel , which immediately exposeth them unto the worst of Evils . Nor is there any means for the Recovery of such Persons . The Opposition that hath been made unto Atheism with Arguments for the Divine Being and Existence of God , taken from Reason and natural Light , in this and other Ages , hath been of good use to cast contempt on the pretences of evil men , to justifie themselves in their folly . But that they have so much as changed the Minds of any , I much doubt . No man is under the power of Atheistical Thoughts , or can be so long , but he that is insnared into them by his desire to live securely and uncontroulably in sin . Such Persons know it to be their Interest , that there should be no God , and are willing to take shelter under the bold Expressions and Reasonings of them , who by the same means have hardened and blinded their minds into such foolish Thoughts . But the most rational Arguments for the Being of the Deity , will never prove an effectual cure unto a predominant Love of , and habitual course in sin , in them who have resisted and rejected the Means and Motives unto that End declared in divine Revelation . And unless the Love of sin be cured in the Heart , Thoughts in the Acknowledgment of God , will not be fixed in the Mind . 2. There are those of whom also it may be said , that God is not in all their Thaughts , though they acknowledge his Essence and Being . For they are not practically influenced in any thing by the Notions they have of him . Such is the Person of whom this is affirmed ; Psal. 10.4 . He is one who through Pride and Profligacy with hardness in sin , regards not God in the Rule of the World , ver . 4 , 5 , 11 , 13. Such is the world filled withal at this day , as they are described , Tit. 1.16 . They profess that they know God , but in their Works deny him , being abominable and disobedient , and to every good work Reprobate . They think , they live , they act in all things as if there were no God , at least as if they never thought of him with fear and Reverence . And for the most part we need not seek far for Evidences of their disregard of God ; the Pride of their countenances testify against them , Psal. 10.4 . And if they are followed further , cursed Oaths , Licentiousness of Life , and hatred of all that is Good , will confirm and Evidence the same . Such as these may own God in words , may be afraid of him in dangers , may attend outwardly on his Worship ; but they think not of God at all in a due manner ; he is not in all their Thoughts . 3. There are yet less Degrees of this disregard of God and forgetfulness of him . Some are so filled with Thoughts of the World , and the Occasions of Life , that it is impossible they should think of God as they ought . For as the Love of God , and the Love of the World in prevalent Degrees are inconsistent , ( for if a man loveth this World , how dwelleth the Love of God in him ? ) so Thoughts of God and of the World , in the like Degree are inconsistent . This is the state of many who yet would be esteemed Spiritually minded . They are continually conversant in their Minds about earthly things . Some things impose themselves on them under the Notion of Duty : They belong unto their Callings , they must be attended unto . Some are suggested unto their Minds from daily occasions and occurrences . Common Converse in the world ingageth men into no other but wordly Thoughts : Love and desire of earthly things , their enjoyment and encrease , exhaust the vigour of their Spirits all the day long . In the midst of a multitude of Thoughts arising from these and the like occasions , whilst their Hearts and Heads are reaking with the steam of them , many fall immediately in their seasons unto the Performance of Holy Duties . Those times must suffice for Thoughts of God. But notwithstanding such Duties , what through the want of a due preparation for them , what through the fulness of their minds and Affections with other things , and what through a neglect of Exercising Grace in them , it may be said comparatively , that God is not in all their Thoughts . I pray God , that this , at least as unto some Degrees of it , be not the condition of many among us . I speak not now of men who visibly and openly live in sin , profane in their Principles and profligate in their Lives . The Prayers of such Persons are an Abomination unto the Lord ; neither have they ever any Thoughts of him , which he doth accept : But I speak of them who are sober in their Lives , industrious in their Callings , and not openly negligent about the outward Duties of Religion . Such men are apt to approve of themselves , and others also to speak well of them ; for these things are in themselves commendable and praise-worthy . But if they are traced home , it will be found as to many of them , that God is not in all their Thoughts as he ought to be . Their Earthly Conversation , their vain Communication , with their foolish Designs , do all manifest that the vigour of their spirits , and most intense contrivances of their Minds , are ingaged into things below . Some refuse , transient , unmanaged Thoughts are sometimes cast away on God , which he despiseth . 4. Where Persons do cherish secret predominant Lusts in their hearts and lives , God is not in their Thoughts as he ought to be . He may be , he often is much in the words of such Persons , but in their Thoughts he is not , he cannot be in a due manner . And such Persons no doubt there are . Ever and anon , we hear of one and another whose secret Lusts break forth into a discovery . They flatter themselves for a season , but God oft times so orders things in his holy Providence , that their Iniquity shall be found out to be hateful . Some hateful Lust discovers it self to be predominant in them . One is Drunken , another Unclean , a third an Oppressour . Such there were ever found among Professors of the Gospel , and that in the best of times ; Among the Apostles one was a Traytor , a Devil . Of the first Professors of Christianity , there were those whose God was their Belly , whose end was Destruction , who minded earthly things , Phil. 3.18 , 19. Some may take Advantage at this Acknowledgment , that there are such Evils among such as are called Professors . And it must be confessed that great scandal is given hereby unto the world , casting both them that give it , and them to whom it is given , under a most dreadful woe . But we must bear the reproach of it , as they did of old , and commit the issue of all things unto the watchful care of God. However it is Good in such a season to be jealous over our selves and others , to exhort one another daily whilst it is called to day , lest any be hardened through the Deceitfulness of sin . See Heb. 12.13 , 14 , 15 , 16 , 17. And because those with whom it is thus , cannot be spiritually minded ; yet are there some Difficulties in the case , as unto the predominancy of a secret Lust or Sin , I shall consider it somewhat more distinctly . 1. We must distinguish between a Time of Temptation in some , and the ordinary State of Mind and Affections in others . There may be a season wherein God in his holy wise Orderings of all things towards us , and for his own Glory , in his holy blessed Ends , may suffer a Lust or Corruption to break loose in the Heart , to strive , tempt , suggest , and tumultuate , unto the great trouble and disquietude of the Mind and Conscience . Neither can it be denyed , but that falling in conjunction with some vigorous Temptation , it may proceed so far as to surprize the Person in whom it is into actual sin , unto his defilement and amazement . In this case no man can say , he is tempted of God , for God tempeth no man , but every man is tempted of his own Lust and enticed . But yet Temptations of what sort soever they be , so far as they are afflictive , corrective , or penal , are ordered and disposed by God himself . For there is no evil of that nature , and he hath not done it . And where he will have the Power of any corruption to be afflictive in any Instance , two things may safely be ascribed unto him . 1. He withholds the supplies of that Grace whereby it might be effectually mortifyed and subdued . He can give in a Sufficiency of Efficacious Grace , to repell any Temptation , to subdue any or all our Lusts and Sins . For he can and doth work in us to will and to do , according to his Pleasure . Ordinarily he doth so in them that believe ; so that although their Lusts may rebell and war , they cannot defile or prevail . But unto the continual supplies of this actual prevailing Grace he is not obliged . When it may have a Tendency unto his holy Ends , he may and doth withhold it . When it may be a proud Soul is to be humbled , a careless Soul to be awakened , an unthankful Soul to be convinced and rebuked , a backsliding Soul to be recovered , a froward , selfish , passionate Soul to be broken and meekened , he can leave them for a season unto the sore exercise of a prevalent corruption , which under his holy guidance shall contribute greatly unto his blessed Ends. It was so in the Temptation of Paul , 2 Cor. 11.7 , 8 , 9. If a man through disorder and excesses , is contracting many habitual Distempers of Body , which gradually and insensibly tend unto his Death ; it may be an advantage to be cast into a violent feavour , which threatens immediately to take away his Life . For he will hereby be throughly awakened unto the consideration of his Danger , and not only labour to be freed from his Feavour , but also for the future to watch against those Disorders and Excesses which cast him into that condition . And sometimes a loose careless Soul , that walks in a secure formal Profession , contracts many Spiritual Diseases which tend unto Death and ruine . No Arguments or Considerations can prevail with him , to awaken himself , to shake himself out of the Dust , and to betake himself unto a more diligent and humble walking before God. In this state , it may be , through the permission of God , he is surprized into some open actual sin . Hereon through the vigorous actings of an enlightened Conscience , and the stirrings of any sparks of Grace which yet remain , he is amazed , terrifyed , and stirs up himself to seek after Deliverance . 2. God may and doth in his Providence administer Objects and Occasions of mens Lusts for their Trial. He will place them in such Relations , in such Circumstances , as shall be apt to provoke their Affections , Passions , Desires and Inclinations , unto those Objects that are suited unto them . In this state any Lust will quickly get such Power in the Mind and Affections , as to manage continual solicitations unto sin . It will not only dispose the Affections towards it , but multiply Thoughts about it , and darken the mind as unto those Considerations , which ought to prevail unto its Mortification . In this condition it is hard to conceive how God should be in the Thoughts of men in a due manner . However this state is very different from the habitual Prevalency of any secret sin or corruption , in the ordinary course of mens walking in the world , and therefore I do not directly intend it . If any one shall enquire how we may know this Difference , namely , That is between the occasional Prevalency of any Lust or Corruption in conjunction with a Temptation , and the Power of sin in any Instance habitually and constantly complyed withall , or indulged in the Mind : I answer : 1. It is no great matter whether we are able to distinguish between them or no. For the End why God suffers any corruption to be such a Snare and Temptation , such a Thorn and Bryar , is to awaken the Souls of men out of their security , and to humble them for their pride and negligence . The more severe are their apprehensions concerning it , the more effectual it will be unto this end and purpose . It is Good it may be that the Soul should apprehend more of what is sinful in it , as it is a corruption , than of what is afflictive in it as it is a Temptation . For if it be conceived as a predominant Lust , if there be any spark of Grace remaining in the Soul , it will not rest untill in some measure it be subdued . It will also immediately put it upon a diligent search into it self , which will issue in deep self-abasement , the principal End designed . But , 2. For the Relief of them that may be perplexed in their Minds , about their state and condition , I say , there is an apparent Difference between these things . A Lust or Corruption arising up or breaking forth into a violent Temptation , is the continual Burthen , Grief , and Affliction of the Soul wherein it is . And as the Temptation for the most part which befalls such a Person will give him no rest from its reiterated solicitations ; so he will give the Temptation no Rest , but will be continually conflicting with it , and contending against it . It fills the Souls with an Amazement at it self , and continual self-abhorrency , that any such seeds of filth and folly should be yet remaining in it . With them in whom any sin is ordinarily prevalent , it is otherwise . According to their Light and renewed occasional convictions , they have trouble about it , they cannot but have so , unless their Consciences are utterly seared . But this Trouble respects principally , if not solely , its Guilt and Effects . They know not what may ensue on their complyance with it , in this world and another . Beyond this they like it well enough , and are not willing to part with it . It is of this latter sort of Persons of whom we speak at present . 2. We must distinguish between the perplexing sollicitation of any Lust , and the conquering Predominancy of it . The Evil that is present with us , will be solliciting and pressing unto sin of its own accord , even where there is no such especial Temptation , as that spoken of before . So is the case stated , so are the nature and Operations of it described , Rom. 1. Gal. 5. And sometimes an especial particular Lust , may be so warmed and fomented by mens constitutions within , or be so exposed unto provoking , exciting occasions without , as to bring perpetual trouble on the mind . Yet this may be where no sin hath the predominancy enquired after . And the Difference between the perplexing sollicitation of any corruption unto sin , and the conquering prevalency of it , lyes in this ; that under the former , the Thoughts , contrivances and actings of the mind , are generally disposed and enclined unto an opposition unto it , and a conflict with it , how it may be obviated , defeated , destroyed , how an absolute victory may be obtained against it . Yea Death it self is sweet unto such Persons under this notion , as it is that which will deliver them from the perplexing Power of their Corruptions , so is the state of such a Soul at large represented , Rom. 7. In the other case , namely , of its predominancy , it disposeth of the Thoughts actually for the most part , to make provision for the flesh , and to fulfill it in the Lusts thereof . It fills the mind with pleasing contemplations of its Object , and puts it on contrivances for satisfaction . Yea part of the Bitterness of Death unto such Persons , is that it will make an everlasting separation between them , and the satisfaction they have received in their Lusts. It is bitter in the Thoughts of it unto a worldly minded Man , because it will take him from all his enjoyments , his wealth , profits and advantages . It is so unto the sensual Person , as that which finally determines all his pleasures . 3. There is a difference in the Degrees of such a predominant Corruption . In some it taints the Affections , vitiates the Thoughts , and works over the Will unto Acts of a secret complacency in sin , but proceeds no farther . The whole Mind may be vitiated by it , and rendred in the Multitude of its Thoughts , vain , sensual , or worldly , according as is the nature of the prevailing Corruption . Yet here God puts bounds unto the raging of some mens corruptions , and sayes to their proud waves , thus far shall ye proceed , and no farther . He either layes a restraint on their minds , that when Lust hath fully conceived , it shall not bring forth sin , or he sets an hedge before them in his Providence , that they shall not be able in their circumstances , to find their way unto what perhaps they do most earnestly desire . A woful Life it is that such Persons lead . They are continually tortured between their Corruptions and Convictions , or the Love of sin , and fear of the Event . With others it pursues its course into outward actual sins , which in some are discovered in this world , in others they are not . For some mens sins go before them unto Judgment and some follow after . Some fall into sin upon surprizal , from a concurrence of Temptation with Corruption , and Opportunities ; some habituate themselves unto a course in sin , though in many it be not discovered , in some it is . But among those who have received any Spiritual Light , and made Profession of Religion thereon , this seldom falls out , but from the great Displeasure of God. For when men have long given way unto the Prevalency of sin in their Affections , Inclinations and Thoughts , and God hath set many an hedge before them to give bounds unto their Inclinations , and to shut up the womb of sin ; sometimes by Afflictions , sometimes by fears and dangers , sometimes by the Word ; and yet the bent of their Spirits is towards their sin ; God takes off his hand of restraint , removes his hindrances , and gives them up unto their own Hearts Lusts , to do the things that are not convenient . All things hereon suits their Desires ▪ and they rush into actual sins and follies , setting their feet in the paths that go down to the Chambers of Death . The uncontrollable Power of sin in such Persons , and the greatness of Gods Displeasure against them , makes their condition most deplorable . Those that are in this State , of either sort , the first or the latter , are remote from being Spiritually minded , nor is God in all their Thoughts as he ought to be . For , 1. They will not so think and meditate on God. Their Delight is turned another way . Their Affections which are the spring on their Thoughts , which feed them continually , do cleave unto the things which are most adverse unto him . Love of sin is gotten to be the Spring in them , and the whole stream of the Thoughts which they choose and delight in , are towards the Pleasures of it . If any Thoughts of God come in , as a faint Tyde for a few minutes , and drive back the other stream , they are quickly repelled and carryed away with the strong current of those which proceed from their powerful Inclinations . Yet may such Persons abide in the Performance of outward holy Duties ; or attendance unto them . Pride of or satisfaction in their Gifts may give them Delight in their own performances , and something in those of others they may be exceedingly pleased withal ; as it is expresly affirmed , Ezek. 33.31 , 32. But in these things they have no immediate real Thoughts of God , none that they delight in , none that they seek to stirr up in themselves , and those which impose themselves on them they reject . 2. As they will not , so they dare not think of God. They will not , because of the Power of their Lusts ; they dare not , because of their Guilt . No sooner should they begin to think of him in Good Earnest , but their sin would lose all its desirable forms and appearances , and represent it self in the Horror of Guilt alone . And in that condition all the Properties of the Divine Nature are suited to encrease the Dread and Terror of the sinner . Adam had heard Gods voice before with Delight and satisfaction ; But on the hearing of the same voice after he had sinned , he hid himself and cryed that he was afraid . There is a way for men to think of God with the Guilt of sin upon them , which they intend to forsake ; but none for any to do it with the Guilt of sin which they resolve to continue in . Wherefore of all these sorts of Persons it may be said , that God is not in all their Thoughts , and therefore are they far enough from being spiritually minded . For unless we have many Thoughts of God , we cannot be so . Yea moreover there are two things required unto those Thoughts which we have of God , that there may be an Evidence of our being so . 1. That we take delight in them , Psal. 30.4 . Sing unto the Lord , O ye Saints of his , and give thanks at the remembrance of his Holiness . The Remembrance of God , delighteth and refresheth the Hearts of his Saints , and stirrs them up unto Thankfulness . 1. They rejoyce in what God is in himself . Whatever is good , amiable or desireable ; whatever is holy just and powerful ; whatever is gracious , wise and merciful , and all that is so , they see and apprehend in God. That God is what he is , is the matter of their chiefest Joy. Whatever befalls them in this world , whatever Troubles and Disquietment they are exercised withal , the Remembrance of God is a satisfactory Refreshment unto them . For therein they behold all that is Good and Excellent , the infinite Center of all Perfections . Wicked men would have God to be any thing but what he is . Nothing that God is really and truely , pleaseth them . Wherefore they either frame false Notions of him in their Minds , as Psal. 50.21 . Or they think not of him at all , at least as they ought , unless sometimes they tremble at his Anger and Power . Some Benefit they suppose may be had , by what he can do , but how there can be any Delight in what he is , they know not . Yea all their trouble ariseth from hence , that he is what he is . It would be a relief unto them , if they could make any abatement of his Power , his Holiness , his Righteousness , his Omnipresence ; But his Saints , as the Psalmist speaks , give thanks at the Remembrance of his Holiness . And when we can delight in the Thoughts of what God is in himself , of his infinite Excellencies and Perfections , it gives us a threefold evidence of our being spiritually minded . ( 1. ) In that it is such an Evidence that we have a gracious Interest in those Excellencies and Perfections , whereon we can say with rejoycing in our selves , this God , thus holy , thus powerful , thus just , good and gracious , is our God , and he will be our guide unto Death . So the Psalmist under the consideration of his own frailty and apprehensions of Death in the midst of his years , comforts and refresheth himself with Thoughts of Gods Eternity and Immutability , with his Interest in them , Psal. 102.23 , 24 , 25 , 26 , 27 , 28. And God himself proposeth unto us , his infinite Immutability as the Ground whereon we may except safety and deliverance , Mal. 3.6 . When we can thus think of God and what he is with delight , it is I say an Evidence that we have a gracious Covenant Interest , even in what God is in Himself ; which none have but those who are spiritually minded . 2. It is an Evidence that the Image of God is begun to be wrought in our own Souls ; and we approve of and rejoyce in it more than in all other things whatever . Whatever Notions men may have of the Divine Goodness , Holiness , Righteousness and Purity , they are all but barren , jejune and fruitless , unless there be a similitude and conformity unto them , wrought in their Minds and Souls . Without this they cannot rejoyce in the Thoughts and Remembrance of the Divine Excellencies . Wherefore when we can do so , when such Meditations of God are sweet unto us , it is an Evidence that we have some experience in our selves of the excellency of the Image of those Perfections , and that we rejoyce in them above all things in this world . 3. They are so also , in that they are manifest , that we do discern and judge that our Eternal Blessedness doth consist in the full Manifestation , and our Enjoyment of God in what he is , and of all his Divine Excellencies . This Men for the most part take for granted , but how it should be so , they know not . They understand it in some measure whose hearts are here deeply affected with Delight in them ; they are able to believe that the manifestation and Enjoyment of the Divine Excellencies will give Eternal Rest , satisfaction and complacency unto their Souls . No wicked man can look upon it otherwise than a Torment , to abide for ever with Eternal Holiness , Isa. 33.14 . And we our selves can have no present prospect into the fulness of future Glory , when God shall be all in all , but through the Delight and satisfaction which we have here in the contemplation of what God is in himself , as the Center of all divine Perfections . I would therefore press this unknown , this neglected Duty on the minds of those of us in an especial manner , who are visibly drawing nigh unto Eternity . The Daies are coming , wherein what God is in himself , that is as manifest and exerted in Christ , shall alone be ( as we hope ) the Eternal Blessedness and Reward of our Souls . Is it possible that any thing should be more necessary for us , more useful unto us , than to be exercised in such Thoughts and Contemplations . The Benefits we may have hereby are not to be reckoned , some of them only may be named . As ( 1. ) We shall have the best Trial of our selves , how our hearts really stand affected towards God. For if upon Examination we find our selves not really to delight and rejoyce in God , for what he is in himself , and that all Perfections are eternally resident in him , how dwelleth the Love of God in us ? But if we can truely rejoyce at the Remembrance of his Holiness , in the Thoughts of what he is , our Hearts are upright with him . ( 2. ) This is that which will effectually take off our Thoughts and Affections from things here below . One spiritual view of the Divine Goodness , Beauty and Holiness , will have more efficacy to raise the heart unto a contempt of all earthly things , than any other Evidences whatever . ( 3. ) It will encrease the Grace of being heavenly minded in us , on the Grounds before declared . ( 4. ) It is the best , I had almost said , it is the only Preparation for the future full enjoyment of God. This will gradually lead us into his Presence , take away all fears of Death , increase our longing after Eternal Rest , and ever make us groan to be uncloathed . Let us not than cease labouring with our hearts , until through Grace , we have a spiritually sensible Delight and Joy in the Remembrances and Thoughts of what God is in himself . 2. In Thoughts of God , his Saints rejoyce at the Remembrance of what he is , and what he will be unto them . Herein have they regard unto all the holy Relations that he hath taken on himself towards them , with all the Effects of his Covenant in Christ Jesus . To that purpose were some of the last words of David , 2 Sam. 23. 5. Although my house be not so with God , yet he hath made with me an everlasting Covenant , ordered in all things and sure , this is all my Salvation and all my desire . In the prospect he had of all the Distresses that were to befall his Family , he triumphantly rejoyceth in the Everlasting Covenant that God had made with him . In these Thoughts his Saints take delight , they are sweet unto them and full of refreshment . Their Meditations of him are sweet , and they are glad in the Lord , Psal. 104.34 . Thus is it with them that are truely spiritually minded . They not only think much of God , but they take Delight in these Thoughts , they are sweet unto them ; and not only so , but they have no solid Joy nor Delight , but in their Thoughts of God , which therefore they retreat unto continually . They do so especially on great occasions , which of themselves are apt to divert them from them . As suppose a Man hath received a signal Mercy , with the matter whereof he is exceedingly affected and delighted . The minds of some men are apt on such occasions to be filled with thoughts of what they have received , and their Affections to be wholly taken up with it . But he who is Spiritually Minded , will immediately retreat unto Thoughts of God , placing his Delight and taking up his satisfaction in him . And so on the other side , great Distresses , prevalent Sorrows , strong Pains , violent Distempers , are apt of themselves to take up and exercise all the Thoughts of men about them . But those who are spiritually minded , will in and under them all continually betake themselves unto Thoughts of God , wherein they find relief and refreshment against all that they feel or fear . In every state , their principal Joy is in the Remembrance of his Holiness . 2. That they be accompanied with Godly Fear and Reverence . These are required of us , in all wherein we have to do with God , Heb. 12.28 , 29. And as the Scripture doth not more abound with Precepts unto any Duty , so the Nature of God and our own , with the infinite distance between them , make it indispensably necessary even in the light of the natural Conscience , Infinite Greatness , infinite Holiness , infinite Power , all which God is , command the uttermost reverential fear that our nature are capable of . The want hereof is the spring of innumerable evils , yea indeed of all that is so . Hence are blasphemous abuses of the holy Name of God in cursed Oaths and Execrations ; hence it is taken in vain , in Ordinary Exclamations ; hence is all Formality in Religion . It is the spiritual Mind alone that can Reconcile those things which are prescribe us as our Duty towards God. To delight and Rejoyce in him alwayes , to triumph in the Remembrance of him , to draw nigh unto him with boldness and confidence , are on the one hand prescrib'd unto us : And on the other it is so , that we fear and tremble before him , that we fear that Great and dreadful Name the Lord our God , that we have Grace to serve him with Reverence and Godly Fear , because he is a consuming fire . These things Carnal Reason can comprehend no consistency in ; what it is afraid of , it cannot delight in ; and what it delights in , it will not long fear . But the Consideration of Faith ( concerning what God is in himself , and what he will be unto us , ) gives these different Graces their distinct Operations , and a blessed Reconciliation in our Souls . Wherefore , all our Thoughts of God ought to be accompanied with an holy Awe and Reverence , from a due sense of his Greatness , Holiness and Power . Two things will utterly vitiate all Thoughts of God , and render them useless unto us . ( 1. ) Vain Curiosity . ( 2. ) Carnal Boldness . It is inimaginable how the subtle disquisitions and disputes of men , about the Nature , Properties and Councels of God , have been corrupted , rendred sapless and useless by vain Curiosity , and striving for an artificial Accuracy in the expression of mens apprehensions . When the Wits and Minds of men are engaged in such Thoughts , God is not in all their Thoughts , even when all their Thoughts are concerning him . When once men are got into their Metaphysical Curiosities , and Logical Niceties in their Contemplations about God and his Divine Properties , they bid farewell for the most part unto all Godly Fear and Reverence . Others are under the power of Carnal Boldness , that they think of God with no other respect , than if they thought of Worms of the earth like themselves . There is no holy Awfulness upon their Minds and Souls in the mention of his Name . By these things may our Thoughts of God be so vitiated , that the heart shall not in them be affected with a Reverence of him , nor any Evidence be given that we are spiritually minded . It is this holy Reverence that is the means of bringing in Sanctifying vertue into our Souls , from God , upon our Thoughts of him . None that think of God with a due Reverence , but he shall be sensible of Advantage by it . Hereby do we sanctifie God in our Access unto him , and when we do so , he will sanctifie and purifie our hearts by those very Thoughts in which we draw nigh to him . We may have many sudden , occasional , transient Thoughts of God , that are not Introduced into our minds by a preceding Reverential Fear . But if they leave not that fear on our hearts , in proportion unto their continuance with us , they are of no value , but will insensibly habituate us unto a common bold frame of Spirit , which he despises . So is it in the case of Thoughts of a contrary nature . Thoughts of sin , of sinful Objects may arise in our minds from the Remainders of Corruption ; or be occasioned by the Temptations and Suggestions of Satan ; If these are immediately rejected and cast out of us , the Soul is not more prejudiced by their entrance , than it is Advantaged by their Rejection through the power of Grace . But if they make frequent returns into the minds of men , or make any abode or continuance in their soliciting of the Affections , they greatly defile the Mind and Conscience , disposing the person unto the further entertainment of them . So if our occasional Thoughts of God , do immediately leave us , and pass away without much affecting our Minds ; we shall have little or no Benefit by them . But if by their frequent visits , and some continuance with us , they dispose Souls unto an holy Reverence of God , they are a blessed means of promoting our Sanctification . Without this , I say , there may be thoughts of God unto no advantage of the Soul. There is implanted on our Nature such a sence of a Divine Power and Presence , as that on all sudden occasions and surprizals , it will act it self according unto that sence and apprehension . There is Vox Naturae clamantis ad Dominum Naturae : A voice in Nature it self , upon any thing that is suddenly too hard for it , which cryes out immediately unto the God of Nature . So men on such occasions without any consideration are surprized into a calling on the Name of God , and crying unto him . And from the same natural apprehension it is , that wicked and profane persons , will break forth on all occasions into cursed Swearing by his Name . So men in such wayes have Thoughts of God without either Reverence or Godly fear , without giving any Glory unto him , and for the most part unto their own disadvantage . Such are all thoughts of God that are not accompanyed with holy Fear and Reverence . There is scarce any Duty that ought at present to be more press'd on the Consciences of men , than this of keeping up a constant holy Reverence of God in all wherein they have to do with him , both in private and publick , in their inward Thoughts , and outward Communication . Formality hath so prevailed on Religion , and that under the most effectual means of its suppression , that very many do manifest , that they have little or no Reverence of God , in the most solemn Duties of his Worship ; and less it may be in their secret Thoughts . Some wayes that have been found out to keep up a pretence and appearance of it , have been and are destructive unto it . But herein consists the very Life of all Religion . The fear of God is in the Old Testament the usual expression of all the due respect of our Souls unto him ; and that because where that is not in exercise , nothing is accepted with him . And thence the whole of our wisdom is said to consist therein , and if it be not in a prevalent exercise in all wherein we have to do with him immediately , all our Duties are utterly lost as to the Ends of his Glory and the Spiritual Advantage of our own Souls . CHAP. IX . What of God or in God we are to think and meditate upon . His Being ; Reasons of it ; Oppositions to it ; the way of their Conquest . Thoughts of the Omnipresence , and Omniscience of God , peculiarly necessary . The Reasons hereof . As also of his Omnipotency . The Use and Benefit of such Thoughts . THese things mentioned have been premised in General , as unto the nature , manner and way of exercise of our Thoughts on God. That which remains is to give some particular instances , of what we are to think upon in an especial manner ; and what we will be conversant withall in our Thoughts , if so be we are Spiritually minded . And I shall not insist at present on the things which concern his Grace and Love in Christ Jesus , which belong unto another head , but on those which have an Immediate respect unto the Divine Nature it self , and its holy essential Properties . ( 1. ) Think much of the Being and Existence of God. Herein lyes the Foundation of all our Relation and access unto him . Heb. 11.6 . He that cometh unto God , must believe that he is . This is the first Object of Faith ; and it is the first Act of Reason ; and being the sole Foundation of all Religion , it is our duty to be exercised unto multiplied Thoughts about it , renewed on all occasions . For many who are not direct Atheists , yet live without any solid well-grounded Assent unto the Divine being ; They do not so believe it as to be practically influenced with the Consideration of it . It is granted , that the inbred Light of Nature , in the due exercise of Reason , will give any Rational creature satisfaction in the Being of God. But there is in the most an Anticipation of any Thoughts of this nature by Tradition and Education , which hath invited men into an assent unto it , they know not how . They never call'd it into question , nor have as they suppose any cause so to do . Nature it self startles at the first Thoughts of denying of it , but if ever such persons on any urgent occasions come to have real Thoughts about it , they are at a loss and fluctuate in their minds , as not having any certain indubitable convicton of its truth . Wherefore , as our Knowledge of the Divine Being is as to the Foundation of it laid in the Light of Nature , the Operation of Conscience , and the due exercise of Reason about the works and effects of infinite Power and Wisdom ; so it ought to be increased , and rendred useful by faith in Divine Revelations , and the Experience of Divine power through them . By this Faith we ought to let in frequent thoughts of the Divine being and Existence . And that on two Reasons rendring the duty necessary in an Eminent manner , in this Age wherein we live . 1. The abounding of Atheism both Notional and Practical . The Reasons of it , have been given before , and the matter of fact is evident unto any Ordinary observation . And on two accounts with respect hereunto we ought to abound in Thoughts of Faith concerning the Being of God. ( 1. ) An especial Testimony is required in us , in opposition to this cursed effect of Hell. He therefore who is spiritually minded , cannot but have many Thoughts of the Being of God , thereby giving Glory to him . Isai. 43.9 , 10 , 11 , 12. Let all the Nations be gathered together , and let the people be assembled : who among them can declare this , and shew us former things ? let them bring forth their witnesses , that they may be justified : or let them hear , and say , It is truth . Ye are my witnesses , saith the Lord , and my servant whom I have chosen : that ye may know and believe me , and understand that I am he : before me there was no God formed , neither shall there be after me . I , even I am the Lord , and beside me there is no Saviour . I have declared , and have saved , and I have shewed , when there was no strange god among you : therefore ye are my witnesses , saith the Lord , that I am God. Chap. 44.8 . Fear ye not , neither be afraid : have not I told thee from that time , and have declared it ; ye are even my witnesses . Is there a God besides me ? yea , there is no God : I know not any . ( 2. ) We shall have occasion of them continually administred unto us . Those Atheistical impieties , principles and practices which abound amongst us , are grievous provocations unto all pious Souls . Without frequent retreat unto Thoughts of the Being of God , there is no relief nor refreshment to be had under them . Such was the case of Noah in the old World , and of Lot in Sodom , which rendred their Graces illustrious . 2. Because of the unaccountable Confusions that all things are fill'd withall at this day in the World. Whatever in former times hath been a Temptation in humane Affairs unto any of the People of God , it abounds at this day . Never had men profane and profligate greater outward appearances to strengthen them in their Atheism , nor those that are Godly greater Tryals for their Faith , with respect unto the visible State of things in the world . The Psalmist of old on such an occasion was almost surprized into unbelieving complaints , Psal. 73.2 , 3 , 4 , &c. And such surprizals may now also befall us , that we may be ready to say with him ; Verily I have cleansed my heart in vain , and washed my hands in Innocency , for all the day long have I been plagued and chastened every morning . Hence when the Prophet Habakkuk was exercised with Thoughts about such a state of things as is at this day in the World , which he declares , Chap. 1.6 , 7 , 8 , 9 , 10 , 11 , 12. he layes the foundation of his consideration in the fresh exercise of Faith on the Being and Properties of God , v. 12 , 13. And David makes that his Retreat on the like occasion , Psal. 11.3 , 4 , 5. In such a season as this is , upon both the accounts mentioned , those who are spiritually minded will much exercise their Thoughts about the Being and Existence of God. They will say within themselves , Verily there is a Reward for the Righteous , verily he is a God who judgeth in the earth . Hence will follow such apprehensions of the Immensity of his Nature , of his eternal Power and Infinite Wisdom , of his absolute Soveraignty , as will hold their Souls firm and stedfast , in the highest storms of Temptation that may befall them . Yet are there two things that the weaker sort of Believers may be exercised with , in their Thoughts of the Divine Being and Existence , which may occasion them some trouble . 1. Sathan knowing the weakness of our Minds in the immediate Contemplation of things infinite and incomprehensible , will sometimes take advantage to insinuate blasphemous Imaginations in opposition unto what we would fix upon , and relieve our selves withal . He will take that very time , trusting unto our weakness and his own methods of subtilty , to suggest his Temptations unto Atheism , by insnaring Enquiries , when we go about to refresh our Souls with Thoughts of the Divine Being and Excellencies . But is there a God indeed ? How do you know that there is a God ? and may it not be otherwise ? will be his language unto our minds . For from his first Temptation by way of an ensnaring Question , Yea , and hath God said it , ye shall not eat of every Tree of the Garden ? he proceeds still much in the same methods . So he did with our Saviour himself , If thou be the Son of God : Is there a God ? how if there should be none ? In such a case the Rule is given us by the Apostle ; Above all take the shield of Faith , whereby ye shall be able to quench all the fiery darts of the Wicked , Eph. 6.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the wicked one , that is the Devil . And two wayes will Faith Act it self on this occasion . ( 1. ) By a speedy rejection of such Diabolical Suggestions with detestation . So did our Saviour in a case not unlike it ; Get thee behind me Sathan . Wherefore , if any such Thoughts are suggested , or seem to arise in your minds , know assuredly that they are no less immediately from the Devil , than if he personally stood before you , and visibly appear'd unto you ; if he did so , there is none of you but would arm your selves with an utter defiance of what he should offer unto you . It is no less necessary on this occasion , when you may feel him , though you see him not . Suffer not his fiery darts to abide one moment with you , entertain no parly or dispute about them , reject them with indignation , and strengthen your rejection of them with some pertinent testimony of Scripture , as our Saviour did . If a man have a Granado or Fire-ball cast into his Cloaths by his Enemy , he doth not consider whether it will burn or no , but Immediately shakes it off from him . Deal no otherwise with these fiery darts , lest by their abode with you they inflame your Imagination unto greater disturbance . ( 2. ) In case they utterly depart not upon this Endeavour for their exclusion and casting out , return immediately without further dispute unto your own Experience . When the Devil hath ask'd you the Question , if you answer him , you will be ensnar'd ; but if thereon you ask your selves the Question , and apply your selves unto your own experience for an answer unto it , you will frustrate all his designs . There are Arguments to be taken as was said from the Light of Nature , and Reason in its proper exercise , sufficient to defeat all Objections of that kind . But these are not our proper weapons in case of our own Temptation , which alone is now under Consideration . It requires longer and more sedate reasonings than such a state will admit of , nor is it a Sanctified medium for our Relief . It is what is suited unto suggestions on the occasion of our Meditations that we enquire after . In them we are not to argue on such Principles , but to take the shield of Faith to Quench these fiery darts . And if on such occasions Sathan can divert us into long disputes about the Being of God , he hath his end , by carrying us off from the meditation on him which we did design , and after a while he will prevail to make it a common road and trade , that no sooner shall we begin to think of God , but immediately we must dispute about his Being . Therefore the way in this case for him who is really a Believer , is to retreat immediately unto his own Experience , which will pour shame and contempt on the suggestions of Sathan . There is no Believer , who hath knowledge and time to exercise the wisdom of Faith in the consideration of himself and of Gods dealings with him , but hath a witness in himself of his eternal Power and Godhead , as also of all those other Perfections of his Nature which he is pleased to manifest and glorify by Jesus Christ. Wherefore on this suggestion of Sathan , that there is no God , he will be able to say , that he might better tell me that I do not Live nor Breathe , that I am not fed by my Meat , nor warm'd by my Cloaths , that I know not my self nor any thing else : For I have spiritual sence and experience of the contrary ; like him of old , who when a cunning Sophister would prove unto him by Syllogisms that there was no such thing as motion , he gave no answer unto his Arguments , but Rose up and walked . How often , will he say , have I had experience of the power and presence of God in Prayer ; as though I had not only heard of him by the hearing of the ear , but also seen him by the seeing of the eye ? How often hath he put forth his Power and Grace in me by his Spirit and his Word with an uncontrollable Evidence of his Being , Goodness , Love and Grace ? How often hath he refreshed my Conscience with the sense of the pardon of sin , speaking that peace unto my Soul , which all the world could not communicate unto me ? In how many afflictions , dangers , troubles hath he been a present help and relief ? what sensible Emanations of Life and Power from him have I obtain'd in Meditation on his Grace and Glory ? As he who had been blind answered the Pharisees unto their ensnaring captious questions ; Be it what it will , One thing I know , that whereas I was blind now I see . Whatever , saith such a Soul , be in this Temptation of Sathan , one thing I know full well , that whereas I was dead , I am alive , whereas I was blind , now I see , and that by an effect of divine power . This shield of Faith managed in the hand of Experience , will quench the fiery darts of Sathan ; and he will fall under a double defeat . ( 1. ) His Temptations will be repell'd by the proper way of resistance , whereon he will not only desist in his Attempt , but even fly from you . Resist the Devil , saith the Apostle , and he will fly from you . He will not only depart and cease to trouble you , but will depart as one defeated and confounded . And it is for want of this resistance lively made use of , that many hang so long in the Bryars of this Temptation . ( 2. ) Recalling the Experiences we have had of God , will lead us unto the exercise of all kind of Graces , which is the greatest disappointment of our Adversary . ( 2. ) In Thoughts of the Divine Being and Existence , we are apt to be at a loss , to be as it were overwhelmed in our minds , because the Object is too great and Glorious for us to contemplate on . Eternity and Immensity , every thing under the notion of Infinite , take off the mind from its distinct actings , and reduce it as it were unto nothing . Hereon in some , not able to abide in the strict Reasons of things , vain and foolish Imaginations are apt to arise , and enquiries how can these things be , which we cannot comprehend ? Others are utterly at a loss , and turn away their Thoughts from them , as they would do their eyes from the bright beams of the Sun. Two things are adviseable in this case . 1. That we betake our selves unto an holy Admiration of what we cannot comprehend . In these things we cannot see God and Live ; nay in life Eternal it self they are not absolutely to be comprehended , only what is Infinite can fully comprehend what is so . Here they are the Objects of Faith and Worship , in them we may find rest and satisfaction , when enquiries and reasonings will disquiet us , and it may be overwhelm us . Infinite Glory forbids us any near approach but only by Faith. The Soul thereby bowing down it self unto Gods adoreable Greatness , and Imcomprehensible Perfections , finding our selves to be nothing and God to be all , will give us rest and peace in these things ; Rom. 11.33 , 34 , 35 , 36. We have but unsteady Thoughts , of the greatness of the World , and all the Nations and Inhabitants of it , yet are both it and these but as the dust of the ballance and the drop of the bucket , as vanity , as nothing , compared with God : what then can our Thoughts concerning him issue in , but holy Admiration ? 2. In case we are brought unto a loss and disorder in our minds , on the contemplation of any one Infinite Property of God , it is good to divert our Thoughts unto the Effects of it , such as whereof we have , or may have experience ; for what is too great or high for us in it self , is made suitable to our understandings in its Effects . So the Invisible things of God , are known in and by the things that are seen . And there is indeed no Property of the Divine Nature , but we may have an experience of it as unto some of its effects in and upon our selves . These we may consider , and in the Streams taste of the Fountain which we cannot approach . By them we may be led unto an holy admiration of what is in it self Infinite , Immense , Imcomprehensible . I cannot comprehend the Immensity of Gods Nature , it may be I cannot understand the nature of Immensity ; yet if I find by experience and do strongly believe , that he is alwaies present wherever I am , I have the Faith of it , and satisfaction in it . ( 2. ) With Thoughts of the divine Being , those of his Omnipresence and Omniscience ought continually to accompany us . We cannot take one step in a walk before him , unless we remember that alwayes and in all places he is present with us , that the frame of our hearts and our inward Thoughts are continually in his view no less than our outward Actions . And as we ought to be perpetually under an awe of , and in the fear of God in these apprehensions , so there are some seasons wherein our minds ought to be in the actual conception and thoughts of them , without which we shall not be preserved in our Duty . 1. The first season of this nature , is when times , places , with other occasions of Temptation and consequently of Sinning , do come and meet . With some , Company doth constitute such a season ; and with some , Secrecy with Opportunity do the same . There are those who are ready with a careless boldness to put themselves on such Societies as they do know have been Temptations unto them and occasions of sin ; every such entrance into any society or company , unto them who know how it hath formerly succeeded , is their actual sin , and it is Just with God to leave them to all the evil Consequents that do ensue . Others also do either choose , or are frequently cast on such Societies ; and no sooner are they engag'd in them , but they forget all regard unto God , and give themselves up not only unto Vanity , but unto various sorts of excess . David knew the Evil and Danger of such occasions ; and gives us an account of his behaviour in them , Psal. 39.1 , 2 , 3. I said , I will take heed to my wayes , that I sin not with my tongue : I will keep my mouth with a bridle , while the wicked is before me . I was dumb with silence , I held my peace , even from Good , and my sorrow was stirred : My heart was hot within me , while I was musing , the fire burned : then spake I with my tongue . As for their evil words and wayes he would have no communication with them . And as unto Good discourse , he judged it unseasonable , to cast Pearl before Swine . He was therefore silent as unto that also , though it was a grief and trouble to him . But this occasioned in him afterwards those excellent Meditations which he expresseth in the following Verses . In the entrances of these occasions , if men would remember the presence of God with them , in these places , with the holy severity of the Eye that is upon them , it would put an awe upon their spirits , and embitter those Jollities , whose Relish is given them by Temptation and Sin. He doth neither walk humbly nor circumspectly , who being unnecessarily cast on the Society of men wicked or profane , ( on such occasions wherein the ordinary sort of men give more than ordinary liberty unto corrupt Communication or Excess in any kind , ) doth not in his entrance of them call to mind the presence and all-seeing Eye of God , and at his Departure from them , consider whether his Deportment hath been such as became that Presence , and his being under that Eye . But alas ! Pretences of Business and necessary Occasions , Ingagements of Trade , carnal Relations , and the common course of communication in the world , with a supposition that all sorts of Society are allowed for Diversion , have cast out the Remembrance of God from the minds of most , even then when men cannot be preserved from sin without it . This hath sullied the Beauty of Gospel Conversation amongst the most , and left in very few any prevalent Evidence of being spiritually minded . Wherefore , as unto them who either by their voluntary choice or necessity of their Occasions , do enter and engage pomiscuously into all Societies and Companies , let them know assuredly , that if they awe not their hearts and spirits continually with the Thoughts and apprehensions of the Omnipresence and Omniscience of God , that he is alwayes with them , and his Eye alwayes upon them , they will not be preserved from Snares and sinful miscarriages . Yea , such Thoughts are needful unto the best of us all , and in the best of our societies , that we behave not our selves undecently in them at any time . Again , unto some , Privacy , Secresy , and Opportunity , are occasions of Temptation and Sin. They are so unto persons under Convictions not wholly turned to God. Many a good Beginning hath been utterly ruined by this occasion and Temptation . Privacy and Opportunity have overthrown many such persons in the best of their Resolutions . And they are so unto all persons not yet flagitiously wicked . Cursed fruits proceed every day from these Occasions . We need no other Demonstration of their Power and Efficacy in Tempting unto sin , but the visible Effects of them . And what they are unto any , they may be unto all , if not diligently watched against ▪ So the Apostle reflects on the shameful things that are done in the dark , in a concurrence of Secresie and Opportunity . This therefore gives a Just season unto Thoughts of the Omnipresence and Omniscience of God , and they will not be wanting in some measure in them that are spiritually minded . God is in this place , the darkness is no darkness unto him , Light and Darkness are with him both alike , are sufficient considerations to lay in the Ballance against any Temptation springing out of Secresie and Opportunity . One Thought of the actual presence of the holy God , and the open view of his all-seeing eye , will do more to cool those Affections which Lust may put into a tumult on such occasions , than any other consideration whatever . A speedy Retreat hereunto upon the first perplexing Thought wherewith Temptation assaults the Soul , will be its strong Tower , where it shall be safe . 2. A second Season calling for the Exercise of our minds in Thoughts of the Omnipresence and Omniscience of God , is made up of our Solitudes and Retirements . These give us the most genuine Tryals whether we are spiritually minded or no. What we are in them , that we are and no more . But yet in some of them , as in Walking and Journeyings or the like , vain Thoughts and foolish Imaginations are exceeding apt to solicit our minds . Whatever is stored up in the Affections or Memory , will at such a time offer it self for our present entertainment : And where men have accustomed themselves unto any sort of things , they will press on them for the possession of their Thoughts , as it were whether they will or no. The Psalmist gives us the way to prevent this evil ; Psal. 16.7 , 8. I will bless the Lord who hath given me counsel , my reins also instruct me in the night season . I have set the Lord alwayes before me , because he is at my Right hand . His Reins , that is , his Affections , and secret Thoughts , gave him counsel and instructed him in all such seasons ; But whence had they that wisdom and faithfulness : In themselves they are the seat of all Lusts and Corruptions , nor could do any thing but seduce him into an evil frame . It was from hence alone that he set the Lord alwayes before him . Continual Apprehensions of the presence of God with him , kept his Mind , his Heart and Affections , in that Awe and Reverence of him , as that they alwayes instructed him unto his Duty . But as I remember , I spake somewhat as unto the due management of our Thoughts in this Season before . 3. Times of great Difficulties , Dangers , and Perplexities of mind thereon , are a season calling for the same Duty . Suppose a man is left alone in his Tryals for the Profession of the Gospel , as it was with Paul , when all men forsook him , and no man stood by him . Suppose him to be brought before Princes , Rulers , or Judges that are fill'd with Rage and armed with Power against him , all things being disposed to affect him with dread and terrour . It is the Duty of such a one to call off his Thoughts from all things visibly present , and to fix them on the Omnipresence and Omniscience of God. He sits amongst those Judges though they acknowledge him not ; He rules over them at his pleasure ; He knows the cause of the Oppressed , and justifies them whenever the world condemns ; and can deliver them when he pleaseth . With the Thoughts hereof did those holy Souls support themselves when they stood before the fiery countenance of the bloody Tyrant on the one hand , and the burning fiery Furnace on the other , Dan. 3.14 . Our God whom we serve is able to deliver us from the burning fiery furnace , and he will deliver us out thine hand , O King ; But if not , be it known unto thee O King , that we will not serve thy Gods , nor worship the Golden Image which thou hast set up . Thoughts of the Presence and Power of God , gave them not only comfort and supportment under : their distress , when they were alone and helpless , but Courage and Resolution to defie the Tyrant to his face . And when the Apostle was brought before Nero that Monster of cruelty and villany , and all men forsook him , he affirms , that the Lord stood by him , and strengthened him , 2 Tim. 4.17 . He refreshed himself with Thoughts of his presence , and had the blessed fruit of it . Wherefore , on such occasions , when the Hearts of men are ready to quake , when they see all things about them fill'd with dread and Terrour , and all help far away , it is I say , their duty and wisdom , to abstract and take off their Thoughts from all outward and present appearances , and to fix them on the presence of God. This will greatly change the Scene of things in their minds ; and they will find that Strength and Power and Wisdom are on their side alone ; all that appears against them , being but vanity , folly , and weakness . So when the Servant of Elisha saw the place where they were , compassed with an Host , both Horses and Chariots that came to take them , he cryed out for fear , Alas my Master how shall we do ? But upon the prayer of the Prophet , the Lord opening the eyes of the young man , to see the Heavenly guard that he had sent unto him , the mountain being full of Horses and Chariots of fire round about Elisha , his fear and trouble departed , 2 Kings 6.15 , 16 , 17. And when in the like Extremity God opens the Eye of Faith to behold his glorious Presence , we shall no more be afraid of the dread of men . Herein did the Holy Martyrs triumph of Old , and even despised their bloody Persecutors . Our Saviour himself made it the ground of his supportment on the like occasion , John 16.32 . Behold , saith he to his Disciples , his only Friends , the hour cometh , yea is now come , that ye shall be scattered every one to his own , and leave me alone , and yet I am not alone , because the Father is with me . Can we but possess our Souls with the Apprehension , that when we are left alone in our tryals and dangers , from any countenance of Friends , or help of men , yet that indeed we are not alone , because the Father is with us , it will support us under our despondencies , and enable us unto our Duties . 4. Especial Providential warnings call for Thoughts of Gods Omnipresence and Omniscience . So Jacob in his nightly Vision , instantly made this Conclusion ; God is in this place and I knew it not . We have frequently such warnings given unto us . Sometimes we have so in the things which are esteemed accidental , whence it may be we are strangely delivered . Sometimes we have so in the things which we see to befall others , by Thunder , Lightning , Storms at Sea or Land. For all the works of God , especially those that are rare and strange , have a voice whereby he speaks unto us . The first thing suggested unto a spiritual Mind in such seasons , will be , God is in this place , he is present that liveth and seeth , as Hagar confessed on the like occasion , Gen. 16.13 , 14. ( 3. ) Have frequent Thoughts of Gods Omnipotency , or his Almighty Power . This most men it may be , suppose they need not much Exhortation unto ; for none ever doubted of it ; who doth not grant it on all occasions ? Men grant it indeed in general ; for eternal Power is inseparable from the first notion of the Divine Being . So are they conjoyned by the Apostle , his eternal Power and Godhead , Rom. 1.20 . Yet few believe it for themselves and as they ought . Indeed , to believe the Almighty Power of God , with reference unto our selves and all our Concernments Temporal and Eternal , is one of the highest and most Noble Acts of Faith , which includes all others in it . For this is that which God at first proposed alone as the proper Object of our Faith , in our entrance into Covenant with him , Gen. 17.1 . I am God Almighty ; That which Job arrived unto after his long exercise and Tryal : I know , saith he , thou canst do every thing , and no Thought of thine can be hindred , Chap. 42.2 . God hath spoken once , ( saith the Psalmist ) twice have I heard this , that Power belongs unto God , Psal. 62.11 . It was that which God saw it necessary frequently to instruct him in . For we are ready to be affected with the Appearances of present power in Creatures , and to suppose that all things will go according unto their wills , because of their power . But it is quite otherwise ; all creatures are poor feeble Ciphers that can do nothing ; Power belongs unto God , it is a flower of his Crown Imperial , which he will suffer none to usurp ; if the proudest of them go beyond the Bounds and Limits of his present Permission , he will send Worms to eat them up , as he did to Herod . It is utterly impossible we should walk before God , unto his Glory , or with any real peace , comfort or satisfaction in our own Souls , unless our minds are continually exercised with Thoughts of his Almighty Power . Every thing that befalls us , every thing that we hear of , which hath the Least of Danger in it , will discompose our Minds , and either make us tremble like the leaves of the Forrest that are shaken with the wind , or betake our selves to foolish or sinful relief , unless we are firmly established in the Faith hereof . Consider the Promises of God unto the Church which are upon Record , and as yet unaccomplished ; consider the present state of the Church in the world , with all that belongs unto it ; in all the fears and dangers they are exposed unto , in all the evils they are exercised withall , and we shall quickly find , that unless this Sheat-anchor be well fix'd , we shall be tossed up and down at all uncertainties , and exposed to most violent Temptations , Rev. 19.6 . Unto this end are we call'd hereunto by God himself , in his Answer unto the despondent complaints of the Church in its greatest dangers and calamities . Isa. 40. 28 , 29 , 30 , 31. Hast thou not known , hast thou not heard , that the Everlasting God , the Lord , the Creator of the ends of the Earth fainteth not , neither is weary ? There is no searching of his understanding . He giveth power to the faint , and to them that have no might , he increaseth strength . Even the youths shall faint and be weary , and the young men shall utterly fall : But they that wait upon the Lord shall renew their strength : they shall mount up with wings as Eagles , they shall run and not be weary , and they shall walk and not faint . Take one Instance , which is the continual concernment of us all . We are obnoxious unto Death every moment . It is never the further from any of us because we think not of it as we ought . This will lay our Bodies in the dust , from whence they will have no more disposition nor power in themselves to rise again , than any other part of the mould of the Earth . Their recovery must be an act of external Almighty Power , when God shall have a desire to the work of his hands ; when he shall call , and we shall answer him out of the dust . And it will transmit the Soul into an invisible world , putting a final End unto all Relations , Enjoyments and Circumstances here below . I speak not of them who are stout-hearted and far from Righteousness , who live and dye like Beasts , or under the power of horrible Presumption , without any due Thoughts of their future and Eternal state . But as unto others , what comfort or satisfaction can any man have in his Life , whereon his All depends , and which is passing from him every moment ; unless he hath continual Thoughts of the mighty power of God , whereby he is able to receive his departing Soul , and to raise his Body out of the dust ? Not to insist on more particulars ; Thus is it with them who are Spiritually minded , thus must it be with us all , if we pretend a Title unto that Priviledge . They are filled with Thoughts of God , in opposition unto that Character of wicked men , that God is not in all their Thoughts . And it is greatly to be feared , that many of us when we come to be weighed in this Ballance , will be found too Light. Men may be in the performance of outward Dutyes , they may hear the Word with some delight , and do many things gladly , they may escape the pollutions that are in the world through Lust , and not run out into the same compass of Excess and Riot with other men ; yet may they be strangers unto inward Thoughts of God with delight and complacency . I cannot understand how it can be otherwise with them whose minds are over and over filled with earthly things , however they may satisfie themselves with pretences of their Callings and lawful Enjoyments , or not any way inordinately set on the Pleasures or Profits of the world . To walk with God , to live unto him , is not meerly to be found in an Abstinence from outward sins , and in the performance of outward Duties , though with Diligence in the Multiplication of them . All this may be done upon such Principles , for such Ends , with such a frame of heart , as to find no Acceptance with God. It is our Hearts that he requireth , and we can no way give them unto him , but by our Affections , and holy Thoughts of him with delight . This it is to be spiritually minded , this it is to walk with God. Let no man deceive himself , unless he thus abound in holy Thoughts of God , unless our Meditation of him be sweet unto us , all that we else pretend unto , will fail us in the day of our Tryal . This is the first thing wherein we may Evidence our selves unto our selves , to be under the conduct of the minding of the Spirit or to be spiritually minded . And I have insisted the longer on it , because it contains the first sensible Egress of the Spring of living waters in us , the first acting of spiritual Life unto our own experience . I should now proceed unto the consideration of our Affections , of whose frame and state these Thoughts are the only genuine Exposition . But whereas there are , or may be some who are sensible of their own weakness , and deficiency in the discharge of that part of this duty in being spiritually minded , which we have passed through , and may fall under discouragements thereon , we must follow him as we are able who will not Quench the smoaking Flax , nor break the bruised Reed , by offering something unto the relief of them that are sincere , under the sense of their own weakness . CHAP. X. Sundry things tendred unto such as Complain that they know not how , that they are not able to abide in holy Thoughts of God , and Spiritual or Heavenly things ; for their Relief , Instruction and Direction . Rules concerning stated Spiritual Meditation . SOme will say , yea many on all occasions do say , That there is not any thing in all their Duty towards God wherein they are more at a loss , than they are in this one , of fixing or exercising their Thoughts or Meditations on things Heavenly or Spiritual . They acknowledge knowledge it a Duty ; they see an Excellency in it , with inexpressible usefulness . But although they often try and attempt it , they cannot attain unto any thing , but what makes them ashamed both of it and themselves . Their Minds they find are unsteady , apt to rove and wander , or give entertainment unto other things , and not to abide on the Object which they design their Meditation towards . Their Abilities are small , their Invention barren , their Memories frail , and their Judgments to dispose of things into right order , weak and unable . They know not what to think on for the most part , and when they fix on any thing , they are immediately at loss as unto any progress , and so give over . Hence other Thoughts , or Thoughts of other things take advantage to impose themselves on them , and what began in spiritual Meditation , ends in carnal Vanity . On these considerations , oft-times they are discouraged to enter on the Duty , oft-times give it over so soon as it is begun , and are glad if they come off without being losers by their Endeavours , which often befals them . With respect unto other Duties it is not so with them . Unto such as are really concerned in these things , unto whom their want and defect is a Burden ; who mourn under it , and desire to be freed from it , or refreshed in their conflict with it , I shall offer the things that ensue . 1. That sense of the Vanity of our Minds which this consideration duely attended unto will give us , ought greatly to humble and abase our Souls . Whence is it thus with us , that we cannot abide in Thoughts and Meditations of things Spiritual and Heavenly ? It is because they are such things as we have no great concernment in ? It may be they are things worthless , and unprofitable , so that it is to purpose to spend our Thoughts about them : The Truth is , they alone are worthy , useful and desireable , all other things in comparison of them , are but Loss and dung . Or it is because the faculties and Powers of our Souls were not originally suited unto the contemplation of them , and delight in them ? This also is otherwise ; They were all given unto us , all created of God for this End , all fitted with Inclinations and power to abide with God in all things without aversation or weariness . Nothing was so natural , easie and pleasant unto them , as steadiness in the contemplation of God and his works . The cause therefore , of all this evil lyes at our own doors . All this therefore and all other Evils , came upon us by the entrance of sin . And therefore Solomon in his Enquiry after all the Causes and Effects of Vanity , brings it under this Head ; Lo this only have I found , that God made man upright ; but they have sought out many Inventions , Eccles. 7.29 . For hereby our Minds that were created in a state of blessed Adherence unto God , where wholly turned off from him , and not only so , but filled with Enmity against him . In this state that Vanity which is prevalent in them , is both their Sin and their Punishment . Their sin in a perpetual Inclination unto things vain , foolish , sensual and wicked . So the Apostle describes it at large , Ephes. 4.17 , 18 , 19. Tit. 3.3 . And their punishment in that being turned off from the chiefest Good , wherein alone Rest is to be found , they are filled with darkness , confusion and disquietment , being like a troubled Sea that cannot rest , whose waters cast up mire and dirt . By grace our Minds are renewed ; that is changed and delivered from this frame ; but they are so partially only . The Principle of Vanity is no longer predominant in us , to alienate us from the life of God , or to keep us in Enmity against him . Those who are so renewed do not walk in the Vanity of their Minds as others do , Ephes. 4.17 . They go up and down in all their wayes and occasions with a Stream of vain Thoughts in their Minds . But the remainders of it , are effectually Operative in us , in all the actings of our minds towards God affecting them with Vncertainty and Instability . As he who hath received a great wound in any principal part of his Body , though it may be so cured , as that death shall not immediately ensue thereon ; yet it may make him go weak and lame all his dayes , and hinder him in the Exercise of all the powers of Life . The Vanity of our Minds is so cured , as to deliver us from spiritual death ; but yet such a wound , such a weakness doth remain , as both weakens and hinders us in all the operations of Spiritual life . Hence those who have made any progress in Grace , are sensible of their Vanity , as the greatest Burden of their Souls , and do groan after such a compleat Renovation of their Minds , as whereby they may be perfectly freed from it . This is that which they principally regard in that complaining desire , Rom. 7.24 . O wretched man that I am , who shall deliver me from this body of death ? Yea they groan under a sence of it every day ; nor is any thing such a trouble unto them , observing how it defeats them in their designs to contemplate on Heavenly things ; how it frustrates their best Resolutions to abide in the spiritual actings of Faith and Love ; how they are imposed on by it with the Thoughts of things which either in themselves or in their consequences they most abhorre ; nothing are they so afraid of , nothing is so grievous and burdensome unto them , nothing do they more groan for deliverance from . When there is War in any place , it behoveth them that are concerned , to have an Eye and regard unto all their Enemies , and their Attempts against them . But if they are Vigilant and diligent in their Oppositition unto those that are without , that visibly contend with them , and in the mean time Neglect such as trayterously act within among themselves , betraying their Councels , and weakning their Strength , they will be undoubtedly ruined . Wise men do first take care of what is within , as knowing if they are there betrayed , all they do against their open Enemies is to no purpose . In the warfare wherein we are engag'd , we have Enemies of all sorts that openly and visibly in various Temptations fight against our Souls . These it is our Duty to watch against , to conflict with , and to seek a conquest over . But it is this internal vanity of mind , that endeavours in all things to betray us , to weaken us in all our Graces , or to hinder their due operations ; and to open the doors of our Hearts unto our cursed Enemies . If our principal Endeavour be not to discover , suppress and destroy this Traytor , we shall not succed in our spiritual warfare . This therefore being the original cause of all that disabilty of mind as unto steadiness in holy Thoughts and Meditations whereof you do complain , when you are affected therewith , turn unto the consideration of that from whence it doth proceed . Labour to be humbled greatly , and to walk humbly under a sence of the Remainders of this Vanity of mind . So some wholesom Fruits may be taken from this bitter Root ; and Meat may come out of this Eater . If when you cannot abide in holy Thoughts of God , and your Relation unto him , you reflect on this cause of it to your further Humiliation and self-abasement , your Good designs and purposes are not lost . Let such an one say ; I began to think of God , of his Love and Grace in Christ Jesus , of my Duty towards him ; and where now in a few minutes do I find my self ? I am got into the Ends of the earth , into things useless and earthly ; or am at such a loss as that I have no mind to proceed in the work wherein I was ingaged . O wretched man that I am , what a cursed Enemy have I within me ! I am asham'd of my self , weary of my self , loath my self , who shall deliver me from this Body of Death ? Such Thoughts may be as useful unto him as those which he first designed . True it is we can never be freed absolutely from all the Effects of this Vanity and Instability of Mind in this world . Vnchangeable cleaving unto God , alwayes , in all the Powers and Affections of our Minds , is reserved for Heaven . But yet great degrees may be attained in the conquest and expulsion of it , such as I fear few have experience of ; yet ought all to the labour after . If we apply our selves as we ought to the increase of Spiritual Light and Grace ; if we labour diligently to abide and abound in Thoughts of spiritual things , and that in Love to them , and delight in them ; if we watch against the entertainment and approbation of such Thoughts and things in our minds , as whereby this vain frame is pleased and confirmed ; there is , though not an absolute perfection , yet a blessed degree of Heavenly Mindedness to be attain'd , and therein the nearest approach unto Glory , that in this world we are capable of . If a man cannot attain an Athletick Constitution of Health , or a strength like that of Sampson ; yet if he be wise he will not omit the use of such means as may make him to be useful in the ordinary Duties of Life . And although we cannot attain Perfection in this matter , which yet is our Duty to be continually pressing after ; yet if we are wise , will be endeavouring such a cure of this spiritual distemper , as we may be able to discharge all the duties of the Life of God. But if men in all other things , feed the Vanity of their own Minds , if they permit them to Rove continually after things foolish , sensual and earthly ; if they wilfully supply them with Objects unto that End , and labour not by all means for the Mortification of this evil frame ; in vain shall they desire or expect to bring them at any time , on any occasion , to be Steady in the Thoughts of Heavenly things . If it be thus with any , as it is to be feared it is with many , it is their duty to mind the words of our Lord Jesus Christ in the first place , Make the Tree Good , and then the Fruit will be Good , and not before . When the power of Sanctifying Grace hath made the Mind habitually Spiritual and Heavenly , Thoughts of such things will be natural unto it , and accompanyed with delight . But they will not be so untill the God of Peace have Sanctified us in our whole Spirits , Souls and Bodies ; whereby we may be preserved blameless unto the comeing of Jesus Christ. 2. Be alwaies sensible of your own Insufficincy to raise in your Minds or to managed spiritual Thoughts , or Thoughts of things spiritual and Heavenly in a due manner . But in this case men are apt to suppose , that as they may , so they can think of what they please . Thoughts are their own , and therefore be they of what sort they will , they need no assistance for them . They cannot think as they ought , they can do nothing at all . And nothing will convince them of their folly , untill they are burdened with an experience of the contrary , as unto Spiritual things . But the advice given is expressely laid down by the Apostle in the Instance of himself . 2 Cor. 3.5 . Not that we are sufficient of our selves to think any thing as of our selves , but our sufficiency is of God. He speaks principally of Ministers of the Gospel , and that of such as were most eminently furnished with Spiritual Gifts and Graces , as he declares v. 6. And If it be so with them , and that with respect unto the work and Duties of their Calling , how much more is it so with others , who have not their Graces nor their Offices ? Wherefore if men without regard unto the present actual Grace of God , and the supplies of his Spirit , do suppose that they can of themselves , exercise their Minds in spiritual Thoughts , and so only fret at themselves when they fall into disappointment , not knowing what is the matter with them , they will live in a lifeless barren frame all their dayes . By the strength of their natural Abilities , men may frame Thoughts of God , and heavenly things in their Minds , according unto the knowledge they have of them . They may Methodize them by Rules of Art , and express them elegantly unto others . But even while they do so , they may be far enough from being spiritually minded . For there may be in their Thoughts , no actings of Faith , Love or holy Delight in God , or any Grace at all . But such alone are things which we enquire after , they are such only as wherein the Graces of the Spirit are in their proper Exercise . With respect unto them we have no sufficiency in our selves , all our sufficiency must be of God. There is no Truth among persons of Light and Knowledge more generally granted in the notion of it than this , that of our selves we can do nothing ; and none more neglected in daily practice . Men profess they can do nothing of themselves , and yet go about their Duties as if they could do all things . 3. Remember that I have not at present treated of solemn stated Meditation . Concerning which other Rules and Instructions ought to be given . By solemn or stated Meditation , I intend the Thoughts of some Subject Spiritual and Divine , with the fixing , forcing and ordering our Thoughts about it , with a design to affect our own Hearts and Souls with the matter of it , or the things contained in it . By this design it is distinguish'd from the study of the Word , wherein our principal aim is to learn the Truth , or to declare it unto others . And so also from Prayer , whereof God himself is the immediate Object . But in Meditation it is the affecting of our own Hearts and Minds with Love , Delight and Humiliation . At present I have only shewed what it is to be Spiritually minded , and that in this Instance of our Thoughts as they proceed from the habitual frame of our hearts and affections ; or of what sort the constant course of our Thoughts ought to be , with respect unto all the occasions of the Life of God. This persons may be in a readiness for , who are yet unskilful in , and unable for stated Meditation . For there is required thereunto such an Exercise of our Natural Faculties and Abilities , as some through their weakness and Ignorance are incapable of . But as unto what we have hitherto insisted on , it is not unattainable by any in whom is the Spirit of Faith and Love. For it is but the frequent actings of them that I intend . Wherefore , do your Hearts and Affections lead you unto many Thoughts of God , and Spiritual Things ? do they spring up in you , as water in a well of living Waters ? Are you ready on all occasions to entertain such Thoughts , and to be conversant with them , as opportunity doth offer it self ? Do you labour to have in a readiness what is useful for you with respect unto Temptations and Duties ? Is God in Christ , and the things of the Gospel , the ordinary Retreat of your Souls ? Though you should not be able to carry on an orderly stated Meditation in your minds , yet you may be spiritually minded . A man may not have a Capacity and Ability to carry on a great Trade of Merchandize in the world . The knowledge of all sorts of Commodities , and Seasons , of the World and Nations of it , with those Contrivances and Accounts which belong unto such Trade may be above his comprehension , and he may quickly ruine himself in undertaking such an Employment . Yet may the Abilities of this man serve him well enough to carry on a retail Trade in a private Shop , wherein perhaps he may thrive as well , and get as good an Estate as any of those whose greater Capacities lead them forth unto more large and hazardous Employments . So it may be with some in this case . The natural Faculties of their minds are not sufficient to enable them unto Stated Meditation . They cannot cast things into that method and order which is required thereunto ; nor frame the conceptions of their minds into words significant and expressive ; yet as unto frequency of Thoughts of God , and a disposition of Mind thereunto , they may thrive and be skilful beyond most others of greater natural Abilities . Howbeit , because even Stated Meditation is a necessary Duty , yea the principal way whereby our spiritual Thoughts do profitably act themselves , I shall have regard thereunto in the following Direction ; wherefore , 4. Whatever Principle of Grace we have in our minds , we cannot attain unto a ready exercise of it in a way of spiritual Meditation or otherwise , without great Diligence , nor without great Difficulty . It was shewed at the entrance of this Discourse , that there is a Difference in this Grace , between the Essence , Substance or Reality of it , which we would not exclude men from , under many failings or infirmities ; and the useful Degrees of it , wherein it hath its principal exercise . As there is a difference in Life natural , and its actings , in a weak deseased sickly Body , and in that which is of a Good Constitution and in a vigorous health . Supposing the first , the Reality of this Grace , be wrought in us , or implanted in our Minds by the holy Ghost , as a principal part of that new Nature which is the workmanship of God , created in Christ Jesus unto good works ; yet unto the growth and improvement of it , as of all other Graces , our own diligent Care , Watchfulness , and spiritual striving in all holy Duties are required . Unless the most fruitful Ground be manured , it will not bring forth an useful Crop. Let not any think that this frame of a Spiritual mind , wherein there is a disposition unto and a readiness for all holy Thoughts of God , of Christ , of spiritual , and heavenly things , at all times and on all occasions , will befall him and continue with him he knows not how . As good it is for a poor man to expect to be rich in this world without Industry , or a weak man to be strong and healthy without Food and Exercise ; as to be spiritually minded without an earnest endeavour after it . It may be enquired what is requisite thereunto ? And we may name some of those things without which such an holy frame will not be attained . As , 1. A continual watch is to be kept in and on the Soul against the Incursions of vain Thoughts and Imaginations , especially in such seasons wherein they are apt to obtain Advantage . If they are suffer'd to make an inroad into the mind , if we accustom our selves to give them entertainment , if they are wont to lodge within , in vain shall we hope or desire to be spiritually minded . Herein consists a principal part of that duty which our Saviour so frequently , so emphatically chargeth on us all ; namely to Watch , Mark 3.37 . Unless we keep a strict watch herein , we shall be betray'd into the hands of our spiritual enemies ; for all such Thoughts are but making provision for the flesh to fullfill its desires in the lusts thereof , however they may be disappointed as unto actual sin . This is the substance of the advice given us in charge , Prov. 4.23 . Keep thy heart with all diligence , for out of it are the Issues of Life . 2. Careful Avoidance of all societies and businesses of this life , which are apt under various pretences to draw and seduce the mind unto an earthly or sensual frame . If men will venture on those things which they have found by Experience , or may find by Observation , that they seduce and draw off their Minds from an Heavenly frame unto that which is contrary thereunto , and will not watch unto their avoidance , they will be filled with the fruit of their own wayes . Indeed the Common Converses of Professors among themselves and others , walking , talking and behaving themselves like other men , being as full of the world as the world is of it self , hath lost the Grace of being Spiritually-minded within , and stain'd the Glory of Profession without . The Rule observ'd by David will manifest how careful we ought to be herein , Psal. 39.1 , 2 , 3. I said I will take heed to my wayes , that I sin not with my Tongue : I will keep my Mouth with a bridle while the wicked is before me . I was dumb with silence , I held my peace even from good , and my sorrow was stirred . My heart was hot within me , while I was musing the fire burned ; then spake I with my Tongue : Which place was spoken unto before . 3. An holy Constraint put on the Mind to abide in the Duty of Spiritual Thoughts and Meditations , pressing it continually with the Consideration of their Necessity and Usefulness . The Mind will be apt of it self to start aside from Duties ? purely Spiritual , through the mixture of the Flesh abiding in it . The more inward and purely Spiritual any Duty is , which hath no outward Advantages ; the more prone will the Mind be to decline from it . It will be so , more from private Prayer than Publick , more from Meditation than Prayer . And other things will be apt to draw it aside by Objects without , and various stirrings of the Affections within . An holy Constraint is to be put upon it , with a sudden Rejection of what rises up to its diversion or disturbance . Wherefore , we are to call in all constraining Motives , such as the Consideration of the Love of Christ , 2 Cor. 5.14 . to keep the Mind steady unto its Duty . 4. Diligent use of Means to furnish the Soul with that Light and Knowledge of Heavenly things , which may administer continual matter of holy Thoughts and Meditations from within our selves . This hath been spoken unto at large before . And the want hereof is that which keeps many from the least Proficiency in these Duties . As a man may have some skill or ability for a Trade , yet if he have no Materials to work upon , he must sit still and let his Trade alone . And so must men do as unto the work of Holy Meditation : whatever be the Ability of the natural Faculties , their Inventions or Memories , if they are not furnished with Knowledge of things Spiritual and Heavenly , which are the subject matter of such Meditations , they must let their work alone . Hence the Apostle prays for the Colossians , that the Word of God might dwell in them richly in all Wisdom , Chap. 3.16 . That is , that they might abound in the knowledge of the mind of Christ , without which we shall be unfit for this Duty . 5. Vnweariedness in our Conflict with Sathan , who by various Artifices and the Injection of fiery darts labours continually to divert us from these Duties . He is seldom or never wanting unto this occasion . He who is furnished in any measure with spiritual Wisdom and Vnderstanding , may find him more sensibly at work in his Craft and Opposition with respect unto this Duty , than any other way . When we stand thus before the Lord , he is alwayes at our right hand to resist us . And oft-times his Strength is great . Hence , as was observed , oft-times men design really to exercise themselves in holy Thoughts , but end in vain Imaginations , and rather take up with Trifles than continue in this Duty . Steadiness in the Resistance of him on these Occasions , is one great part of our Spiritual Warfare . And we may know that he is at work by his Engines and Methods . For they consist in his Suggestions of vain , foolish or corrupt Imaginations . When they begin to rise in our Minds , at such times as we would engage them in Spiritual Meditation , we may know assuredly from whence they are . 6. Continual watchful Care , that no root of Bitterness spring up and defile us , that no Lust or Corruption be predominant in us . When it is so , if Persons in complyance with their Convictions do endeavour sometimes to be exercised in these Duties , they shall labour in the very fire , where all their Endeavours will be Immediately consumed . 7. Mortification unto the World in our Affections and Desires , with Moderation in our Endeavours after the Needful things of it , are also necessary hereunto ; yea to that Degree , that without them no man can in any sence be said to be Spiritually-minded . For otherwise our Affections cannot be so preserved under the Power of Grace , as that Spiritual things may be alwayes Savoury unto us . Some it may be will say , That if all these things are required thereunto , it will take up a mans whole Life and Time to be Spiritually-minded . They hope they may attain it at an easier rate , and not forgoe all other Advantages and Sweetnesses of Life , which a strict Observation of these things would cast them upon . I answer ; that however it may prove an hard Saying unto some , yet I must say it , and my heart would reproach me if I should not say , that if the principal part of our time be not spent about these things , whatever we suppose , we have indeed neither Life nor Peace . The First-fruits of all were to be offered unto God , and in Sacrifices he required the Blood , and the Fat of the Inwards . If the best be not his , he will have nothing . It is so as to our Time. Tell me , I pray you , how you can spend your Time and your Lives better , or to better purpose ; and I shall say , Go on and prosper . I am sure some spend so much of their time so much worse , as it is a shame to see it . Do you think you came into this World , to spend your whole Time and Strength in your Employments , your Trades , your Pleasures , unto the Satisfaction of the Will of the Flesh and of the Mind ? Have you Time enough to Eat , to Drink , to Sleep , to Talk unprofitably , it may be corruptly , in all sorts of unnecessary Societies , but have not enough to Live unto God , in the very Essentials of that Life which consists in these things ? Alas ! you came into the World under this Law ; It is appointed to all men once to die , and after that is the Judgment ; and the End why your Life here is granted unto you , is that you may be prepared for that Judgement . If this be neglected , if the principal part of your Time be not improv'd with respect unto this End , you will fall under the Sentence of it unto Eternity . But men are apt to mistake in this matter . They may think that these things tend to take them off from their Lawful Employments and Recreations , which they are generally afraid of , and unwilling to purchase any frame of Mind at so dear a rate . They may suppose that to have men spiritually minded , we would make them Mopes , and to disregard all the Lawful Occasions of Life . But let not any be mistaken ; I am not upon a design that will be easily , or it may be honestly defeated . Men are able to defend themselves in their Callings and Enjoyments , and to satisfie their Consciences against any Perswasions to the contrary . Yet there is a Season wherein we are obliged to part with all we have , and give up our selves wholly to follow Christ in all things ; Math. 19.21 . And if we neglect or refuse it in that season , it is an Evidence that we are Hypocrites . And there was a time when Superstition had so much Power on the Minds of men , that multitudes were perswaded to forsake , to give up all their Interest in Relations , Callings , Goods , Possessions , and betake themselves unto tedious Pilgrimages , yea hard Services in War , to comply with that Superstition ; and it is not the Glory of our Profession , that we have so few Instances of men parting with all , and giving up themselves unto Heavenly Retirement . But I am at present on no such Design ; I aim not to take men out of their lawful Earthly occasions , but to bring spiritual Affections and Thoughts into the management of them all . The things mentioned will deprive you of no Time you can lay a claim unto ; but Sanctifie it all . I confess he must be a great Proficient in Spirituality , who dares venture on an absolute Retirement , and he must be well satisfied that he is not called unto an usefulness among men inconsistent therewith : Unto them it may prove a disadvantage : Yet this also is attainable if other Circumstances do concur . Men under the due Exercise of Grace and the Improvement of it , may attain unto that fixedness in Heavenly-mindedness , that Inconcernment in all things here below , as to give themselves up intirely and continually unto Heavenly Meditation , unto a blessed Advancement of all Grace , and a near approach unto Glory . And I would hope it was so with many of them in ancient times , who renounced the World , with all Circumstances of Relations , State , Inheritances , and betook themselves unto Retirement in Wildernesses , to abide alwayes in Divine Contemplation . But afterwards when Multitudes whose minds were not so prepared , by a real growth in all Grace and Mortification unto the World , as they were , betook themselves under the same pretences unto a Monastical Retirement ; the Devil , the World , sensual Lusts , Superstition , and all manner of Evils pursued them , found them out , possessed them , unto the unspeakable dammage and Scandal of Religion . This therefore is not that which I invite the common sort of Believers unto . Let them that are able and free , receive it . The Generality of Christians have Lawful Callings , Employments and Businesses , which ordinarily they ought to abide in . That they also may live unto God in their Occasions , they may do well to consider Two things . 1. Industry in mens Callings is a thing in it self very Commendable . If in nothing else , it hath an Advantage herein , that it is a means to preserve men from those Excesses in Lust and Ryot , which otherwise they are apt to run into . And if you consider the two sorts of men , whereinto the Generality of Mankind are Distributed , namely of them who are industrious in their Affairs , and those who spend their time so far as they are able in Idleness and Pleasure ; the former sort are far more amiable and desireable . Howbeit it is capable of being greatly abused . Earthly-mindedness , Covetousness , devouring things holy as to Times and Seasons of Duty , Uselesness , and the like pernicious Vices do invade and possess the Minds of men . There is no Lawful Calling that doth absolutely exclude this Grace of being Spiritualy-minded in them that are ingaged in it , nor any that doth include it . Men may be in the meanest of Lawful Callings and be so , and men may be in the best and highest and not be so . Consider the Calling of the Ministry : The Work and Duty of it calls on those that are employed in it , to have their Minds and Thoughts conversant about spiritual and heavenly things . They are to study about them , to meditate on them , to commit them unto Memory , to speak them out unto others . It will be said , Surely such men must needs be Spiritually-minded . If they go no further than what is mentioned , I say they must needs be so , as Printers must needs be Learned , who are continually conversant about Letters . A man may with great Industry ingage himself in these things , and yet his mind be most remote from being Spiritual . The Event doth declare that it may be so , and the Reasons of it are manifest . It requires as much , if not more Watchfulness , more Care , more Humility , for a Minister to be Spiritually minded in the Discharge of his Calling , than to any sort of men in theirs : And that , as for other Reasons , so because the commonness of the exercise of such Thoughts , with their design upon others in their expression , will take off their Power and Efficacy . And he will have little benefit by his own Ministy , who endeavours not in the first place an Experience in his own heart of the Power of the Truths which he doth teach unto others . And there is Evidently as great a failing herein among us , as among any other sort of Christians , as every occasion of Tryal doth Demonstrate . 2. Although Industry in any honest Calling be allowable , yet unless men labour to be Spiritually-minded in the exercise of that Industry , they have neither Life nor Peace . Hereunto all the things before mentioned , are necessary ; I know not how any of them can be abated , yea more is required than is expressed in them . If you burn this Roll , another must be written , and many like things must be added unto it . And the Objection from the expence of Time in the Observance of them , is of no force . For a man may do as much work whil'st he is Spiritually minded , as whil'st he is Carnal . Spiritual Thoughts will no more hinder you in your Callings than those that are vain and earthly , which all sorts of men can find leisure for in the midst of their Employments . If you have filled a Vessel with Chaff , yet you may pour into it a great deal of water , which will be contained in the same space and Vessel . And if it be necessary that you should take in much of the Chaff of the world into your minds , yet are they capable of such measures of Grace as shall preserve them sincere unto God. Fifthly , This frame will never be preserved , nor the Duties mentioned be ever performed in a due manner , unless we dedicate some part of our Time peculiarly unto them . I speak unto them only concerning whom I suppose that they do daily set apart some portion of Time unto holy duties , as Prayer and Reading of the Word , and they find by experience that it succeeds well with them . For the most part if they lose their Seasons , they lose their Duties . For some have complained , that the urgency of Business , and multiplicity of Occasions driving them at first from the fixed time of their Duties , hath brought them into a course of neglecting Duty it self . Wherefore it is our wisdom to set apart constantly some part of our time , unto the exercise of our thoughts about spiritual things in the way of Meditation . And I shall close this discourse with some Directions in this particular unto them who complain of their disability for the discharge of this duty . ( 1. ) Choose and separate a fit time or Season , a time of freedom from other Occasions and diversions . And because it is our duty to redeem time with respect unto holy Duties , such a season may be the more useful , the more the purchase of it stands us in . We are not at any Time to serve God with what costs us nought , nor with any Time that comes within the same Rule . If we will allow only the Refuse of our Time unto this duty , when we have nothing else to do , and it may be through weariness of Occasions are fit for nothing else , we are not to expect any great success in it . This is one pregnant reason why men are so cold and formal , so lifeless in spiritual duties , namely , the Times and Seasons which they allot unto them . When the Body is wearied with the labour and occasions of the day , and it may be the mind in its natural faculties indisposed , even by the means of necessary refreshment , men think themselves meet to Treat with God about the great concernments of his Glory , and their own Souls . This is that which God condemneth by the Prophet , Mal. 1.8 . And if you offer the blind for Sacrifice is it not evil ? and if you offer the lame and sick is it not evil ? offer it now unto thy Governour will he be pleased with thee , or accept thy person ? Both the Law of Nature , and all the Laws of holy Institutions , do require that we should serve God with the best that we have , as all the fat of the Inwards was to be offered in Sacrifice . And shall we think to offer that Time unto God , wherein we are unmeet to appear before an earthly Ruler ? Yet such in my account are the Seasons , especially the evening seasons , that most men choose for the duties of their holy Worship . And you may do well to consider that beyond the day and time which he hath taken unto himself by an Everlasting Law , how little of the Choice of your time you have offered unto God as a Free-will-offering , that you may be excited to future diligence . If therefore you seriously intend this Duty , choose the Seasons for it wherein you are most fit , when even the natural vigour of your spirits is most free and active . Possibly some will say , this may be such a time as when the occasions of the world do call most earnestly for your attendance unto them . I say that is the Season I would recommend . And if you can conquer our minds to redeem it for God at that rate , your endeavours in it will be prosperous . However , trust not to times that will offer themselves . Take them not up at hazard . Let the time it self be a free-will Offering to God , taken from the Top of the heap , or the Choicest part of your useful Time. ( 2. ) Preparation of Mind unto a due Reverence of God and spiritual things , is required previously hereunto . When we go about this duty , if we rush into thoughts of heavenly things without a due reverential preparation , we shall quickly find ourselves at a loss . See the Rule , Eccles. 5.1 , 2. Grace to serve God with reverence and Godly fear , is required in all things wherein we have to do with him , as in this duty we have in an immediate and especial manner . Endeavour therefore in the first place to get your hearts deeply affected with an awful reverence of God , and an holy regard unto the heavenly nature of the things you would meditate upon . Hereby your Minds will be composed , and the roots of other thoughts , be they vain or earthly , which are apt to arise and divert you from this duty , will be cast out . The principles of these contrary Thoughts are like Jacob and Esau , they struggle in the same womb , and often-times Esau will come first forth , and for a while seem to carry the Birth-right . If various thoughts do conflict in our Minds , some for this world , and some for another , those for this world may carry it for a season . But where a due Reverence of God hath cast out the Bond-woman and her Children , the workings of the Flesh in its vain Thoughts and Imaginations , the Mind will be at liberty to exercise it self on spiritual things . ( 3. ) Earnest Desires after a renewed sence and relish of Spiritual things are required hereunto . If we ingage into this duty meerly on a conviction of the necessity of it , or set our selves about it because we think we ought to do so , and it will not be well done utterly to neglect it , we may not expect to be successeful in it : But when the Soul hath at any time tasted that the Lord is gracious , when its Meditations on him have been sweet , when Spiritual things have had a Savour and Relish in the mind and Affections , and hereon it comes unto this duty with earnest desires to have the like tastes , the like experience , yea to have them encreased ; then is it in the way of an hopeful progress . And this also will make us persevere in our endeavours to go through with what we undertake ; namely , when we do know by former Experience what is to be attained in it , if we dig and search for it as Treasure . If you shall think that the right discharge of this duty may be otherwise attained ; if you suppose that it deserves not all this Cost and charge about it ; Judge by what is past , whether it be not adviseable to give it over and let it alone . As good lye quietly on the ground , as continually attempt to rise , and never once effect it . Remember how many successeless attempts you have made upon it , and all have come to nothing , or that which is as bad as nothing . I cannot say that in this way you shall alwayes succeed ; But I fear you will never have success in this duty , without such things as are of the same nature and use with it . When after this Preparation , you find your selves yet perplexed and entangled , not able comfortably to persist in Spiritual Thoughts , unto your Refreshment , take these two Directions for your Relief . 1. Cry and Sigh to God for Help and Relief . Bewail the darkness , weakness and instability of your Minds , so as to groan within your selves for Deliverance . And if your designed Medi●●…ions do issue only in a renewed gracious sense of your own Weakness and Insufficiency , with Application unto God for Supplyes of Strength , they are by no means lost as unto a Spiritual account . The thoughts of Hezekiah in his Meditations did not seem to have any great Order or consistency , when he so exprest them ; Like a Crane or a Swallow so did I chatter ; I did mourn as a Dove : Mine eyes failed with looking upwards ; O Lord , I am oppressed , undertake for me ; Isa. 38.14 . When the Soul labours sincerely for Communion with God , but sinks into broken confused thoughts under the weight of its own weakness , yet if he looks to God for relief , his chattering and Mourning will be accepted with God , and profitable unto himself . 2. Supply the Brokenness of your Thoughts with Ejaculatory Prayers , according as either the Matter of them , or your defect in the Management of them doth require . So was it with Hezekiah in the Instance before mentioned ; where his own Meditations were weak and broken , he cryes out in the midst of them , O Lord , I am oppressed , undertake for me . And Meditation is properly a Mixture of Spiritual Apprehension of God and heavenly things , in the Thoughts and Conceptions of the Mind , with Desires and Supplications thereon . It is good and profitable to have some special designed Subject of Meditation in our Thoughts . I have at large declared before what things are the proper Objects of the Thoughts of them that are Spiritually-minded . But they may be more peculiarly considered as the matter of designed Meditation . And they may be taken out of some especial spiritual Experience that we have lately had , or some Warnings we have received of God , or something wherewith we have been peculiarly affected in the Reading or Preaching of the Word , or what we find the present posture and Frame of our Minds and Souls to require ; or that which supplyes all most frequently , the Person and Grace of our Lord Jesus Christ. If any thing of this nature be peculiarly designed , antecedently unto this Duty , and a Season be sought for it with respect thereunto , the Mind will be fixed and kept from wandering after variety of Subjects , wherein it is apt to lose it self , and brings nothing to Perfection . Lastly , Be not discouraged with an Apprehension , that all that you can attain unto in the discharge of this duty is so little , so contemptible , as that it is to no purpose to persist in it . Nor be wearied with the difficulties you meet withal in its performance . You have to do with him only in this matter , who will not break the bruised Reed , nor quench the smoaking Flax ; whose will it is , that none should despise the day of small things . And if there be in this Duty a ready Mind , it is accepted according to what a man hath , and not according to what he hath not . He that can bring into this Treasure only the Mites of broken Desires and Ejaculatory Prayers , so they be his best , shall not come behind them who cast into it out of their greater abundance in Ability and Skill . To faint and give out because we cannot arise unto such a height as we aim at , is a fruit of Pride and Unbelief . He who finds himself to gain nothing by continual Endeavours after holy fixed Meditations , but only a living active sense of his own Vileness and Unworthiness , is a sufficient gainer by all his Pains , Cost and Charge . But ordinarily it shall not be so ; Constancy in the Duty will give Ability for it . Those who conscientiously abide in its Performance , shall increase in Light , Wisdom and Experience , untill they are able to manage it with great Success . These few plain Directions may possibly be of some use unto the weaker sort of Christians , when they find a disability in themselves unto the discharge of this Duty , wherein those who are Spiritually minded ought to be peculiarly exercised . PART II. CHAP. XI . The Seat of Spiritual-Mindedness in the Affections . The Nature and use of them . The Ways and Means used by God himself , to call the Affections of Men from the World. IN the Account given at the entrance of this Discourse , of what it is to be Spiritually Minded , it was reduced unto there Heads . The First , was the Habitual Frame , Disposition , and Inclination of the Mind in its Affections . The Second , was the Usual Exercise of the Mind in its Thoughts , Meditations , and Desires about Heavenly Things . Whereunto , Thirdly was added , the Complacency of Mind in that Relish and Savour which it finds in Spiritual Things , so thought and meditated on . The Second of these hath hitherto alone been spoken unto , as that which leads the way unto the others , and gives the most sensible Evidence of the state enquired after . Therein consists the Stream , which rising in the Fountain of our Affections , runs into a Holy Rest and Complacency of Mind . The first and last I shall now handle together , and therein comprehend the Account of what it is to be Spiritually Minded . Spiritual Affections , whereby the Soul adhears unto Spiritual Things , taking in such a Savour and Relish of them , as wherein it finds Rest and Satisfaction , is the peculiar Spring and Substance of our being Spiritually Minded . This is that which I shall now further explain and confirm . The great contest of Heaven and Earth is about the Affections of the poor Worm , which we call Man. That the World should contend for them , is no wonder . It is the best that it can pretend unto . All things here below , are capable of no higher Ambition , than to be possessed of the Affections of Men. And as they ●y under the Curse , it can do us no greater Mischief , than ●y ● prevailing in this Design . But that the Holy God should as it were ingage in the Contest , and strive for the Affections of Man , is an effect of Infinite Condiscention and Grace . This he doth expresly ; My Son sayeth he , give me thy Heart , Prov. 23.26 . It is our Affections he asketh for , and comparatively nothing else ; to be sure he will accept of nothing from us without them . The most fat and costly Sacrifice will not be accepted , if it be without a Heart . All the wayes and methods of the Dispensation of his Will , by his Word , all the Designs of his effectual Grace , are suited unto , and prepared for this end , namely , to recover the Affections of man unto himself . So he expresseth himself concerning his Word . Deut. 10.12 . And now Israel , What doth the Lord thy God require of thee , but to Fear the Lord thy God , to walk in all his Wayes , and to Love , and to Serve the Lord thy God , with all thy Heart , and with all thy Soul. And as unto the Word of his Grace , he declares it unto the same purpose , Deut. 30.6 . And the Lord thy God will Circumcise thy Heart , and the Heart of thy Seed ; to Love the Lord thy God with all thy Heart , and with all thy Soul. And on the other side , all the Artifices of the World , all the Paint it puts on its Face , all the great Promises it makes , all the false Appearances , and Attires it cloaths it self withal by the help of Satan , have no other end but , to draw , and keep the Affections of Men unto it self . And if the World be preferred before God , in this address which is made unto us , for our Affections , we shall justly perish with the World unto Eternity ; and be rejected by him whom we have rejected , Prov. 1.24 , 25 , 31. Our Affections are upon the Matter our all . They are all we have to give or bestow ; the only Power of our Souls , whereby , if we may give away our selves from our selves , and become anothers . Other Faculties of our Souls , even the most noble of them , are suited to receive in unto our own advantage ; by our Affections we can give away what we are , and have . Hereby , we give our Hearts unto God , as he requireth . Wherefore unto him we give our Affections , unto whom we give our All , our selves , and all that we have ; and to whom we give them not , what ever we give , upon the matter , we give nothing at all . In what we do unto , or for others ; whatsoever is good , valuable , or praise-worthy in it , procceds from the Affections wherewith we do it . To do any thing for others without an animating Affection , is but a contempt of them , for we Judge them really unworthy , that we should do any thing for them : To give to the Poor upon their importunity , without Pity or Compassion ; To supply the wants of Saints without Love , and Kindnesss , with other actings and Duties of the like Nature , are things of no value , things that recommend us neither unto God nor men . It is so in general with God and the World. Whatsoever we do in the Service of God , whatever duty we perform on his Command , whatever we undergo , or suffer for his Name-Sake , if it proceed not from the cleaving of our Souls unto him by our Affections , it is dispised by him , he owns us not . As if a Man would give all the Substance of his House for Love , it would utterly be coutemned , Cant. 5. It is not to be bought nor purchased with Riches ; So if a man would give to God all the Substance of his House without Love , it would in like manner be dispised . And however , on the other hand , we may be diligent , industrous , and sedulous in and about the things of this World , yet , if it have not our Affections , we are not of the World , we belong not unto it . They are the Seat of all Sincerity , which is the Jewel of divine and humane Conversation , the Life and Soul of every thing that is good and praise-worthy , whatever Men pretend , as their Affections are , so are they . Hypocrisy is a deceitful Interposition of the Mind , on various Reasons and Pretences , between Mens Affections and their Profession , whereby a Man appears to be what he is not . Sincerity is the open avowment of the Reality of Mens Affections , which renders them good and useful . Affections are in the Soul , as the Helm in the Ship , if it be laid hold on by a Skilful Hand , he turneth the whole Vessel which way he pleaseth . If God hath the Powerful Hand of his Grace upon our Affections , he turns our Souls unto a compliance with his Institutions , Instructions , in Mercy , Aff●ctions , Tryals , all sorts of Providences , and holds them firm against all Winds and Storms of Temptations , that they shall not hurry them on pernitious Dangers . Such a Soul alone is tractable and pliable unto all Intimations of Gods Will. All others are stubborn and obstinate , stout Hearted and far from Righteousness . And when the World hath the Hand on our Affections , it turns the Mind , with the whole Industry of the Soul unto its Interest and Concerns . And it is vain to contend with any thing that hath the Power of our Affections in its disposal , it will prevail at last . On all these Considerations , it is of the highest importance to consider a right how things are stated in our Affections , and what is the prevailing bent of them . Iron sharpneth Iron , so a Man sharpeneth the Countenance of his Friend , sayeth the wise Man , Prov. 27.17 . Every man hath his Edge , which may be sharpened by outward helps and advantages . The predominant Inclination of a Mans Affections , is his Edge . According as that is set , so he cutteth and works ; that way , he is sharp and keen , but blunt unto all other things . Now because it must be , that our affections are either Spiritual or Earthly in a Prevailing degree , that either God hath our hearts , or the World ; that our edge is towards Heaven , or towards things here below : before I came to give an account of the Nature and Opperations of Spiritual Affections , I shall consider and propose some of those Arguments and Motives which God is pleased to make use of , to call off our Affections from the desireable things of this World ; For as they are wightly and cogent , such as cannot be neglected without the greatest contempt of Divine Wisdom and Goodness ; So they serve to press and enforce those arguments and motives , that are proposed unto us to set our Affections on things that are above , which is to be Spiritually minded . First , He hath in all manner of Instances powred Contempt on the things of this World , in comparison of things Spiritual and Heavenly . All things here below were at first made beautiful and in order ; and were declared by God himself to be exceeding good ; and that not only in their being and nature , but in the use whereunto they were designed . They were then desireable unto men , and the enjoyment of them would have bin a blessing without danger of Temptation . For they were the Ordinance of God to lead us unto the knowledge of him , and love unto him . But since the entrance of sin , weherby the World fel under the Curse , & into the power of Satan , the things of it in his managment are become effectual means to draw off the heart and the Affections from God. For , it is the World and the things of it as sum'd up by the Apostle , 1 Joh. 2.15 , 16 , that alone strive for our Affections to be the Object of them . Sin and Sathan do but woe for the World to take them off from God. By them doth the God of this World , Blind the Eyes of them that believe not , and the principle way whereby he worketh in them , is by promises of satisfaction unto all the lusts of the minds of men with a proposall of whatever is dreadful and terrible in the want of them . Being now in this State and condition , and used unto this end , through the Craft of Sathan , and the folly of the minds of men : God hath shewed by various Instances , that they are all vain , empty , unsatisfactory , and every way to be dispised in comparison of things Eternal . First . He did it most eminently and signally in the Life , Death , and Cross of Christ. What can be seen or found in this World , after the Son of God hath spent his Life in it , not having where to lay his Head ; and after he went out of it on the Cross. Had there bin ought of real worth in things here below ; certainly he had enjoyed , if not Crowns and Empires which where all in his Power , yet such Goods and Posessions as men of sober reasonings , and moderate affeons do esteem a competency . But things were quite otherwise disposed , To manifest that there is nothing of value , or use in these things , but only to support nature unto the performance of service unto God , wherein they are serviceable unto eternity : He never attained , he never enjoyed more then dayly supplies of Bread out of the Stores of Providence , and which alone he hath Instructed us to Pray for , Math. 8.20 . In his Cross the World proclaimed all its good qualities and all is Powers , and hath given unto them that believe , its naked Face to view and contemplate . Nor is it now one jot more comely , than it was when it had gotten Christ on the Cross. Hence is that inference and Conclusion of the Apostle ; Gal. 6.14 . But God forbid that I should glory , save in the Cross of our Lord Jesus Christ , whereby the World is Crucifyed unto me , and I unto the World. Since I have believed , since I have had a Sense of the Power and Vertue of the Cross of Christ , I have done with all things in this World ; it is a dead thing unto me , nor have I any affection for it . This is that which made the difference between the Promises of the Old Covenant and the New. For they were many of them about temporal things , the good things of this World , and this Life . Those of the New , are mostly of things Spiritual and Eternal . God would not call off the Church wholly from a regard unto these things , until he had given a Demonstration of their Emptiness , Vanity , and Insufficiency in the Cross of Christ. 2 Cor. 4.16 , 17 , 18. Whither so fast my Friend ? What meaneth this rising so early , and going to Bed late , eating the Bread of Carefulness ? Why this Diligence , why these Contrivances , why these savings and hoardings of Riches , and Wealth ? To what end is all this Care and Councel ? Alas , saith one , it is to get that which is enough in and of this World , for me and my Children , to prefer them , to raise an Estate for them , which if not so great as others , may yet be a Competency , to give them some satisfaction in their Lives , and some Reputation in the World. Fair Pretences , neither shall I ever discourage any from the exercise of Industy in their Lawful Callings . But yet I know , that with many , this is but a pretence and covering for a shameful Engagement of their Affections unto the World. Wherefore , in all these things , be perswaded sometimes to have an Eye to Jesus , the Author and Finisher of our Faith ; behold , how he is set before us in the Gospel , poor , despised , reproached , persecuted , nailed to the Cross , and all by this World. Whatever be your Designs and Aims , let his Cross continually interpose between your Affections and this World. If you are Believers , your hopes are within a few dayes to be with him for evermore . Unto him you must give an Account of your selves , and what you have done in this World : will it be accepted with him to declare what you have saved of this World , what you have gained , what you have preserved , and embrac'd your selves in , and what you have left behind you ? was this any part of his Imployment and Business in this World ; hath he left us an Example for any such Course . Wherefore , no man can set his Affections on things here below , who hath any regard unto the pattern of Christ , or is any measure influenced with the Power and Efficacy of his Cross. My Love is Crucifyed , said an Holy Martyr of old ; he whom his Soul Loved was so , and in him his Love unto all things here below . Do you therefore find your Affections ready to be engag'd unto , or too much intangled with the things of this World ; are your Desires of encreasing them , your hopes of keeping them , your Fears of loosing them , your Love unto them , and Delight in them , operative in your Minds , possessing your Thoughts , and influencing your Conversations . Turn aside a little , and by Faith contemplate the Life and Death of the Son of God ; a blessed Glass will it be , where you may see what contemptible things they are which you perplex your selves about . Oh! that any of us should love or esteem the things of this World , the Power , Riches , Goods or Reputation of it , who have had a Spiritual view of them in the Cross of Christ. It may be , it will be said that the Circumstances mentioned , were necessary unto the Lord Christ , with respect unto the especial Work he had to do , as the Saviour and Redeemer , of the Church . And therefore it doth not thence follow , that we ought to be poor , and want all things as he did . I confess it doth not ; and therefore , do all along make an allowance for honest Industry in our Callings . But this follows unavoidably hereon ; that what he did forego and trample on , for our Sake ; that ought not to be the Object of our Affections , nor can such Affections prevaile in us , if he Dwell in our Hearts by Faith. Secondly , He hath done the same in his Dealings with the Apostles , and generally with all that have been most dear unto him , and instrumental unto the Interest of his Glory in the World , especially since Life and Immortality were brought to Light by the Gospel . He had great work to do by the Apostles , and that of the greatest use unto his Interest and Kingdom . The laying of the Foundations of the glorious Kingdom of Christ in the World , was committed unto them . Who would not think that he should provide for them , if not Principalities or Popedoms , yet at least , Arch-Bishopricks , and Bishopricks , with other good Ecclesiastical Dignities and Preferments ? Hereby , might they have been made meet to converse with Princes , and had been freed from the Contempt of the Vulgar : But Infinite Wisdom did otherwise dispose of them , and their Concerns in this World. For , as God was pleased to exercise them with the common Afflictions and Calamities of this Life ; which he makes use of , to take off the Sweetness of present Enjoyments ; so they lived and died in a Condition of Poverty , Distress , Persecution , and Reproach . God set them forth as Examples as unto other ends , namely of Light , Grace , Zeal , and Holiness in their Lives , so to manifest , of how little Concernment unto our own Blessedness , or an Interest in his Love , is the abundance of all things here below ; as also , that the want of them all may consist with the highest Participation of his Love and Favour . 1 Cor. 4.9.11 , 12 , 13. For I think that God hath set forth us the Apostles Last , as it were appointed to Death . For we are made a Spectacle unto the World , and unto Angels , and to Men. Even unto this present Hour , we both hunger and thirst , and are naked , and are buffetted , and have no certain Dwelling-Place ; and labour working with our own hands ; being reviled , we bless ; being persecuted , we suffer it ; being defamed , we intreat ; we are made as the Filth of the World , and are the off-scouring of all things unto this Day . And if the Consideration thereof be not of weight with others , undoubtedly , it ought to be so with them who are called to Preach the Gospel , and are the Successors to the Apostles . There can be nothing more uncouth , absurd , and shameful , nothing more opposite unto the Intimation of the Wisdom and Will of God in his dealings with those first and most honourable Dispensers of it , than for such Persons to seek and follow greedily after secular Advantages , in worldly Powers , Riches , Wealth , and Honour . Hence there hath been in former Ages , and Endeavour to seperate such Persons as were by any means dedicated unto the Ministry of the Gospel , from all Secular Dignities and Revenues . Yea , some maintained , that they were to enjoy nothing of their own , but were to live on Alms , or the free Contributions of the People . But this was quickly Condemned as Heresy in Wickliff and others . Yet another sort set up , that would pretend thereunto , as unto themselves , though they would not obliege all others unto the same Rule . This produced some Swarms of begging Fryars , whom they of the Church , who were in Possession of Wealth and Power , thought meet to laugh at and let alone ; of late Years , this Contest is at an End. The Clergy have happily gotten the Victory , and esteem all due unto them , that they can by any ways obtain ; nor is there any greater Crime , than for a Man to be otherwise minded . But these things are not our present Concernment . From the Beginning it was not so . And it is well if in such a way , Men are able to maintaine the Frame of Mind enquired after , which is Life and Peace . Thirdly , God continues to cast Contempt on these things , by giving always incomparably the greatest Portion of them unto the vilest Men , and his own avowed Enemies . This was a Temptation under the Old Covenant , but is highly instructive under the New. None will Judge those things to be of real Value , which a Wise Man casts out dayly unto Swine , making little or no use of them in his Family . Those Monsters of Men , Nero , and Heliogabalus had more Interest in , and more Power over the things in this VVorld , than ever had the best of Men. Such Villans in Nature , so pernitius unto humane Society , that their not Being was the Interest of Mankind ; but yet more of the VVorld poured on them , then they knew either how to Enjoy , Possess , Vse , or Abuse . Look on all the principal Treasures and Powers of this World , as in the Hand of one of these Monsters , and there disposed of by Divine Providence , and you may see at what rate God values them . At this Day , the greatest , most noble , wealthy and Fruitful Parts of the Earth , are given unto the Great Turk , with some other Eastern Potentates , either Mahumetans or Pagans , who are prepared for Eternal Destruction . And if we look nearer home , we may see in whose Hands is the Power of the Chiefest Nations of Europe , and unto what end it is used . The utmost of what some Christian Professors among our selves are intent and designing upon , as that which would render them wondrous happy in their own Apprehensions , put Hundreds of them together , and it would not answer the VVast made by the forementioned Beasts every Day . Doth not God proclaime herein , that the things of this World are not to be valued or esteemed ? if they were so , and had a real worth in themselves , would the Holy and Righteous God make such a Distribution of them . The most of those whom he Loves , who enjoy his Favour , not only comparatively have the meanest Share of them , but are exercised with all the Evils that the Destitution and want of them can be accompanied withal ? His open and avowed Enemies in the mean time , have more than they know what to do withal . VVho would set his Heart and Affections on those things which God poureth into the Bosomes of the vilest Men , to be a Snare unto them here , and an Aggravation of their Condemnation for ever ; It seems , you may go and take the World , and take the Curse , Death and Hell along with it , and what will it profit a Man to gain the whole World and loose his own Soul. VVhat can any Man do on the Consideration hereof , who will not forego all his Hopes and Expectations from God , but retreat unto the Faith of things Spiritual and Eternal , as containing an Excellency in them incomparably above all that may be enjoyed here below . Fourthly , He doth continue to give perpetual Instances of their uncertainty and unsatisfactoriness in the utter Disappointment of Men that have had Expectations from them . The wayes hereof are various , and the Instances so multiplyed , as that most men in the World , unless they are like the Fool in the Gospel , who had his Soul take its ease for many Years , because his Barns were full , live in perpetual Fears and Apprehensions , that they shall speedily loose whatever they enjoy ; or are under the Power of a stupid Security . But as unto this Consideration of them , there is such an Account given by the Wiseman , as unto which nothing can be added , or which no Reason or Experience is able to contradict , Eccl. 12. By these and the like ways doth God cast contempt on all things here below ; discouerng the Folly and Falseness of the Promises which the World makes use of to allure our Affections unto it self . This therefore is to be laid as the Foundation in all our Considerations , unto what or whom we shall cleave by our Affections , that God hath not only declared the Insufficiency of these things , to give us that Rest and Happiness which we seek after , but also poured Contempt upon them , in his Holy , Wise Disposal of them in the World. Secondly , God hath added unto their Vanity , by shortning the Lives of Men , reducing their Continuance in this world unto so short and uncertain a Season , as it is impossible they should take any solid Satisfaction in what they enjoy here below . So it is expressed by the Psalmist . Behold thou hast made my Dayes as an handbreadth , and my Age is nothing before these . Hence he draws two Conclusions . First , That every Man at his best Estate , is but vanity . Secondly , That every Man walks in a vain shew ; surely they are disquieted in vain , he heapeth up Riches , and knoweth not who shall gather them . Psal. 39.5 , 6. The uncertainty and shortness of the Lives of Men , render all their Endeavours and Contrivances about Earthly things , both vain and foolish . When Men lived eight or nine hundred Years , they had opportunity to suck out all the Sweetness that was in Creature Comforts , to make large Provisions of them , and to have long Projections about them . But when they had so , they all issued in that Violence , Oppression , and Wickedness , which brought the Flood on the World of Ungodly Men. And it still so abides , the more of , and the longer men enjoy these things , the more without the Soveraign Preservative of Grace , will they abound in Sin , and Provocations of God. But God hath reduced the Life of Man unto the small pittance of seventy Years ; casting what may fall out of a longer continuance into Travel and Sorrow . Besides , that Space is shortned with the most , by various and innumerable Incidencies and Occasions . Wherefore in these seventy Years , consider how long it is before men begin to have a tast or gust of the things of this Life ; how many things fall in cross , to make us weary of them before the end of our Days , how few among us , not one of a thousand , attain that Age , what is the uncertainty of all men living , as to the continuance of their Lives unto the next Day ▪ and we shall see that the holy , wise God , hath left no such Season for their enjoyment , as might put a value upon them . And when on the other hand it is remembered , that this Man who is of such short continuance in this world , is yet made for Eternity , Eternal Blessedness or Misery , which State depends wholly on his Interest on things above , and setting his Affections on them , they must forfeit all their reason , as well as bid Defiance unto the Grace of God , who give them up unto things below . Thirdly . God hath openly and fully declared the Danger that is in these things , as unto their Enjoyment and Use ; and what Multitudes of Souls miscarry , by an inordinate adherence unto them . For they are the matter of those Temptations , whereby the Souls of Men are ruined for ever ; the Fuel that supplys the Fire of their Lusts until they are consumed by it . Men under the Power of Spiritual Convictions , fall not into Sin , fail not eternally , but by means of Temptation ; That is the mire wherein this Rush doth grow . For others who live and die in the madness and wildness of Nature , without any restraint in their Minds from the Power of Convictions , they need no external Temptations , but only Opportunities to exert their Lusts. But for those who by any means are convinced of Sin , Righteousness and Judgement , so as to design the ordering of their Lives , with respect unto the Sense they have of them , they fall not into actual Sin , but upon Temptations . That , whatever it be , which causeth , occasioneth , and prevaileth on a convinced Person , unto Sin , that is Temptation . Wherefore this is the great means of the Ruine of the Souls of men . Now , though there are many Principles of Temptation , many Causes that actually concur unto its Efficacy , as Sin , Satan , and other Men , yet the Matter of almost all ruinous Temptations is taken out of this World , and the things of it . Thence doth Satan take all his Darts : Thence do evil Men derive all the ways and means whereby they corrupt others , and from thence is all the fewel of Sin , and Lust taken . And which adds unto this evil , all that is in the World , contributes its utmost thereunto . All that is in the World , is the Lust of the Flesh , the Lust of the Eyes , and the Pride of Life . 1 Joh. 2.16 . It is not a direct formal annumeration of the things that are in the World , nor a Distribution of them under several Heads , but it is so of the principal Lusts of the Minds , of Men , whereunto all the things in the World are subservient . Wherefore , not only the Matter of all Temptations is taken out of the World , but every thing that is in the World is apt & fit to abused unto that end . For it were easy to shew that there is nothing desirable or valuable in this whole world , but it is reducible unto a Subserviency unto one or other of These Lusts , and is applicable unto the Interest and Service of Temptations and Sins . When men hear of these things , hey tare apt to say , let the Dream be unto them that are openly wicked , and the Interpretation of it unto them that are profligate in Sin. Unto unclean Persons , Drunkards , Oppressors , proud ambitious Persons , it may be it is so ; but as unto them , they use the things of this World with a due moderation , so as they are no Snare unto them . But to own they are used unto what end soever , if the Affections of men are set upon them , one way or other , there is nothing in the World , but is thus a Snare and Temptation . However we should be very crreful how we adhere unto , or under value that which is the cause and means of the ruine of multitudes of Souls . By the warnings given us hereof , doth God design , as unto the use of means , to teach us the vanity and danger of fixing our Affections on things below . Fourthly , Things are so ordered in the holy wise Dispensation of Gods Providence , that it requires much Spiritual Wisdom to distinguish between the use and the abuse of these things , between a lawful care about them , and an inordinate cleaving unto them . Few distinguish aright here , and therefore in these things will many find their great mistake at the last Day . The Disappointments that they will fall under , as to what concerns their earthly enjoyments and the use of them , wherewith they were intrusted , see Mat. 25.34 . to the end of the Chapter . It is granted that there is a lawful use of these things , a lawful Care and Industry about them . So it is also acknowledged , it cannot be denied , that there is an abuse of them springing from an inordinate Love , and cleaving unto them . But here men deceive themselves , taking their Measures by the most crooked uncertain Rules . Some make their own Inclinations the Rule and measure of what is so lawful and allowable , some the Examples of others ; some the Course of the World , some their own real or pretended necessities . They confess that there is an inordinate love of those things and an abuse of them , in excesses of various sorts , which the Scripture plainly affirms , and which Experience gives open Testimony unto . But as unto their State and Circumstances , their Care , Love and Industry are all allowable . That which influenceth all these Persons , is Self-Love , which inveterate corrupt Affections , and false Reasonings do make an Application of unto these Occasions . Hence we have men approving of themselves as just Stewards of their Enjoyments , whil'st others judge them hard , covetous , earthly-minded ; no way laying out what they are intrusted withal unto the Glory of God , in any due Proportion . Others also think not amiss of themselves in this kind , who live in palpable excesses , either of Pride of Life , or Sensual Pleasures , vain Apparel and the like . So in particular , most men in their Feastings and Entertainments , walk in direct Contempt of the Rules which our Saviour gives in that case ; Luk. 14.12.13.14 . and yet approve themselves therein . But what if any of us should be mistaken in our Rule and Application of it unto our Conditions ? Men at Sea may have a fair Gale of Wind wherewith they may sail freely and smoothly for a Season , and yet insteed of being brought into a Port , be cast by it at last on destructive Shelves or Rocks . And what if that which we esteem allowable Love , Care and Industry , should prove to be the Fruit of earthly Affections , inordinate and predominant in us ; what if we miss in our measures , and that which we approve of in our selves , should be disapproved of God ; we are cast for ever , we belong unto the World , and with the World we shall perish . It may be said , that if it be so difficult to distinguish between these things , namely the lawful use of things here below , and their abuse , the allowable Industry about them , and the inordinate Love of them , on the Knowledge whereof our Eternal Conditions depends , it is impossible but men must spend their time in solicitous anxiety of Mind , as not knowing when they have aright discharged their Duty . Ans. ( 1 ) I press these things at present no further , but only to shew how dangerous a thing it is for any to encline in his Affections unto the Things of this World , wherein an excess is ruinous , and hardly discoverable . Surely , no Wise-man will venture freely and frequently unto the edge of such a Precipice . He will be jealous of his Measures , lest they will not hold by the Rule of the Word . And a due Sense hereof is the best preservative of the Soul , from cleaving inordinately unto these things below . And when God in any Instance , by Afflictions , or otherwise , shews unto Believers their Transgression herein , and how they have exceeded , Job . 38.8 , 9. it makes them careful for the future . They will now or never be diligent , that they fall not under that peremptory Rule . 1 Joh. 2.14 . Secondly , Where the Soul is upright and sincere , there is no need in this case of any more Solicitousness or Anxiety of Mind , than there is unto or about other Duties . But when it is byased and acted by self-Love , and its more strong Inclinations unto things present , it is impossible men should enjoy Solid Peace , or be freed from severe reflexions on them by their own Consciences , in such Seasons wherein they are awakened unto their Duty , and the Consideration of their State ; nor have I any thing to tender for their Relief . With others it is not so , and therefore I shall so far digress in this place , as to give some directions unto those who in sincerity would be satisfyed in this lawful use and enjoyment of earthly things ; so as not to adhere unto them with inordinate Affections . First , Remember always that you are not Proprietors , nor absolute Possessors of these things , but only Stewards of them . With respect unto men , you are or may be just Proprietors of what you enjoy , with Respect unto him who is the great Possessor of Heaven and Earth , you are but Stewards . This Stewardship we are to give an account of , as we are taught in the Parable , Luk. 16.1 , 2. This rule always attended unto , will be a Blessed Guide in all Instancss and Occasions of Duty . But if a man be left in Trust with Houses and large Possessions , as a Steward for the right Lord , Owner , and Proprietor of them , if he fall into a pleasing Dream , that they are all his own , and use them accordingly , it will be a woful Surprisal unto him , when he shall be called to account for all he hath received and laid out , whether he will or no. And when indeed he hath nothing to pay . It will scarce be otherwise with them at the great Day , who forget the trust which is committed to them , and suppose they may do what they will , with what they call their own . Secondly , There is nothing in the ways of getting , enjoying or using of these things , but giveth its own Evidence unto Spiritual Wisdom , whether it be within the bounds of Duty or no. Men are not lightly deceived herein , but when they are evidently under the Power of corrupt Affections , or will not at all attend unto themselves and the Language of their own Consciences . It is a mans own Fault alone , if he know not wherein he doth exceed . A due Examination of our selves in the Sight of God , with respect unto these things , the Frame and Actings of our Minds in them , will greatly give check unto our corrupt Inclinations , and discover the Folly of those Reasonings , whereby we deceive our selves into the Love of Earthly things ; or justify our selves therein , and bring to Light the Secret Principle of Self-Love , which is the Root of all this evil . Thirdly , If you would be able to make a right Judgement in this Case , be sure that you have another Object for your Affections , which hath a predominant Interest in your Minds , and which will Evidence it self so to have on all Occasions . Let a Man be never so observant of himself , as unto all Outward Dutys required to him , with respect unto these earthly things ; let him be liberal in the Disposal of them on all Occasions , let him be watchful against all Intemperance and Excesses in the use of them ; yet if he hath not another Object for his Affections , which hath a prevailing Influence upon them , if they are not set upon the Things that are above , one way or other , it is the World that hath the Possession of his Heart . For the Affections of our Minds will , and must be placed in chief , on things below , or things above ; there will be a predominant Love in us ; and therefore , although all our Actions should testify another Frame , yet if God , and the things of God be not the Principal Object of our Affections , by one way or other , unto the World we do belong ; this is that which is taught us so expresly by our Saviour , Luk. 16.9 , 10 , 11 , 12 , 13. And I say unto you , make to your selves Friends of the Mammon of Unrighteousness , that when you fail , they may receive you into everlasting Habitations . He that is faithful in that which is least , is faithful also in much : and he that is unjust in the least , is unjust also in much . If therefore you have not been faithful in the unrighteous Mammon , Who will commit to your trust the true Riches ? And if ye have not been faithful in that which is anothert Mans , who shall give you that which is your own ? No Servant can serve two Masters ; for either he will hate the one , and love the other ; or else he will hold to the one , and despise the other ; ye cannot serve God and Mammon . Fourthly , Labour continually for the Mortification of your Affections unto the things of this World. They are in the State of corrupted Nature , set and fixed on them , nor will any Reasonings or Considerations effectually divert them , or take them off in a due manner , unless they are mortifyed unto them by the Cross of Christ. Whatever Change be otherwise wrought in them ▪ it will be of no Advantage unto us . It is Mortification alone , that will take them off from earthly things unto the Glory of God. Hence the Apostle having given us that Charge , Set your Affections on things above , and not on things below on the Earth , Col. 3.2 . Adds this , as the only way and means whereby we may do so , Mortify therefore your Members that are on the Earth . v. 5. Let no man think that his Affections will fall off from earthly things of their own accord . The keenness and sharpness of them , in many things , may be abated by the decay of their natural Powers in Age , and the like . They may be mated by frequent Disappointments , by Sicknesses , Pains and Afflictions , as we shall see immediately ; or they may be willing unto a Distribution of earthly Enjoyments , to have the Reputation of it , wherein they still cleave unto the World , but under another shape and appearance . They may be startled by Convictions , so as to do many things gladly , that belong unto another Frame . But or one pretence or other , under one appearance or other , they will for ever adhere and cleave unto earthly things , unless they are mortified unto them , through Faith in the Blood and Cross of Christ. Gal. 6.14 . VVhatever thoughts you may have of your selves in this matter , unless you have the Experience of a work of Mortification on your Affections , you can have no refreshing ground of Assurance , that you are in any thing Spiritually-Minded . Fifthly , In all Instances of Duty belonging unto your Stewardship of earthly things , attend diligently unto the Rule of the Word : without this , the Grace exhorted unto , may be abused . So of old , under a pretence of a relinquishment of the things of this World , because of the danger in adhering unto them , their own , Superstition , and the Craft of other men prevailed with many , to part with all they had unto the Service of others , not better , it may be , not so good as themselves . This Evil wholly arose from want of attendance unto the Rule of Truth , which gives no such Direction in ordinary Cases . But there is not much seen in these days , of an Excess in that kind . But on the other hand , in all Instances of Duties of this nature , most mens Minds are habitually influenced with Pretences , Reasonings , and Considerations , that turn the Scales as unto what they ought to do in proportion in this Duty , on the side of the World. If you would be safe , you must in all Instances of Duty , as in works of Charity , Piety , and Compassion , give Authority in and over your Souls , unto the Rule of the Word . Let neither Self nor Unbelief , nor the Custom and Example of others be heard to speak ; but let the Rule alone be attended unto , and to what that speaks , yeild , Obedience . Unless these things are found in us , none of us , no man living , if it be not so with him , can have any refreshing Evidence or Assurance , that he is not under the Power of an inordinate , yea , and predominant Love unto this World. And indeed to add a little further on the Occasion of this Digression , it is a sad thing to have this Exception made against the State of any Man , on just Grounds ; yea , but he loves the World. He is sober and industrious , he is constant in Dutys of Religion , it may be , an earnest Preacher of them , a man of sound Principles , and blameless as unto the Excesses of Life ; but he loves the World. The Question is , how doth this appear ? it may be , what you say , is but one of those evil Surmises which all things are filled withal . Wherefore , I speak it not at all to give countenance unto the rash Judging of others , which none are more prone unto , than those , who one way or other are eminently guilty themselves . But I would have every man judge himself , that we be none of us Condemned of the Lord. It notwithstanding the things mentioned , any of us do center in Self , which is supplyed and filled with the World , if we preffer Self above all other things , do aim at the Satisfaction of Self in what we do well or ill , are useless unto the only Good and Blessed Ends of these earthly things , in supplying the wants of others , according unto the Proportions wherewith we are intrusted ; it is to be feared , that the World , and the things that are in it , have the Principal Interest in our Affections . And the danger is yet greater with them who divert on the other Extream . Such are they , who in Pride of Life , Vanity in Apparrel , Excess in Drinking , pampering the Flesh every day , tread close on the heels of the World , if they do not also fully keep Company with it . Altogether in vain is it for such Persons to countenance themselves with an Appearance of other Graces in them , or the sedulous Performance of other Dutys . This one Rule will eternally prevail against them ; If any man love the World , the Love of the Father is not in him . And by the way , let men take heed how they walk in any Instance against the known Judgement and Practise of the wiser , or more experienced sort of Christians , to their Regret and Sorrow , if not unto their Offence and Scandal , or in any way whereunto they win the Consent of their own Light and Conscience , by such Reasonings and Considerations , as will not hold weight in the Ballance of the Sanctuary . Yet thus , and no otherwise is it with all them , who under a Profession of Religion , do indulge , unto any Excesses wherein they are conformed unto the World. Fifthly , God makes a Hedge against the Excess of the Affections of men , rational and any way enlightned , unto the things of this World , by suffering the Generality of men to carry the use of them , and to be carried by the abuse of them , into Actings so filthy , so abominable , so ridiculous as Reason it self cannot but abhor . Men by them transform themselves into Beasts and Monsters , as might be manifested by all sorts of Instances ; hence the Wise-man prayed against Riches , lest he should not be able to manage the Temptations wherewith they are accompanied ; Prov. 30.8.9 . Lastly , to close this matter , and to shew us what we are to expect , in case we set our Affections on things here below , and they have thereby a predominant Interest in our Hearts , God hath positively determined and declared , that if it be so , he will have nothing to do with us , nor will accept of those Affections which we pretend we can , and do spare for him , and Spiritual things . If we abstain from open Sins , if we abhor the Lewdness and Uncleanness of men in the World , if we are constant in religious Dutys , and give our selves , up to walk after the most strict sort in Religion , like Paul in his Pharisaism , may we not , will some say or think , find acceptance with God , though our Hearts cleave inordinately unto the things of this VVorld ? I say , God hath preremptorily determined the contrary ; and if other Arguments will not prevail with us , he leaves us at last unto this , Go love the World and the things of it , but know assuredly ? you do it unto the eternal Loss of your Souls . 1 Joh. 2.15 . Jam. 4. These few Instances have I given of the Arguments and Motives whereby God is pleased to deter us from fixing our Affections on things here below . And they are most of them such only , as he maketh use of in the Administation of his Providence . There are two other Heads of things , that offer themselves unto our Consideration . First , The Ways , Means , Arguings , and Enticements which the VVorld makes use of , to draw , keep , and secure the Affections of Men unto it self . Secondly , The Secret , Powerful Efficacy of Grace , in taking off the Heart from these things , turning and drawing it unto God , with the Arguments and Motives that the holy Spirit maketh use of , in and by the VVord unto this End ; and wherein we must shew what is the Act of conquering Grace , wherein the Heart is finally prevailed on , to choose and adhere unto God in Love immutable . But these things cannot be handled in any measure , according to their nature and importance , without such length of Discourse , as I cannot not here divert unto . I shall therefore proceed unto that which is the proper and peculiar Subject before us . CHAP. XII . What is required in , and unto our Affections , that they may be Spiritual . A threefold work on the Affections described . TO declare the Interest of our Affections in this Frame of being Spiritually-Minded , and what they contribute thereunto , I shall do these three things . First , Declare what is required hereunto , that our Affections may be Spiritual , wherein lyes the Foundation of the whole Duty . Secondly , What are their Actings when they are so Spiritual . Thirdly , What are the means whereby they may be kept and preserved in that Frame , with sundry other things of the like nature How our Affections are concerned in , or do belong unto the Frame of Mind enquired after , hath been before declared . Without Spiritual Affections , we cannot be Spiritually-Minded . And that they may be of this use , three things are required . First , Their Principle . Secondly , Their Object . Thirdly , The way and manner of their Application unto their proper Object , by Vertue of that Principle . First , As unto the Principle acting in them , that our Affections may be Spiritual , and the Spring of our being Spiritually-Minded , it is required that they be changed , renewed , and in-laid with Grace , Spiritual and Supernatural . To clear the Sense hereof , we must a little consider , what is their State by Nature , and then , by what means they may be wrought upon , as unto a Change , or a Renovation . For they are like unto some things , which in themselves , and their own Nature , are poisonous ; but being corrected , and receiving a due Temperament , from a mixture of other Ingredients , become Medicinal , and of excellent Use. First , By nature , our Affections all of them are depraved and corrupted . Nothing in the whole Nature of Man , no Power or Faculty of the Soul is fallen under greater Disorder and Depravation by the Entrance of Sin , than our Affections are . In and by them is the Heart wholly gone and turned off from God , Tit. 3.3 . It were a long work to set forth this Depravation of our Affections , nor doth it belong unto our present Design . Some few things I shall briefly observe concerning it , to make way unto what is proposed concerning their Change. First , This is the only Corruption and Depravation of our Nature , by the Fall evident in and unto Reason , or the Light of Nature it self . Those who were wise among the Heathen , both saw it and complained of it . They found a weakness in the Mind , but saw nothing of its darkness and depravation , as unto things Spiritual . But they were sensible enough of this Disorder and Tumult of the Affections in things moral , which renders the Minds of men like a troubled Sea , whose Waters cast up Mire and Dirt. This greatly aggravates the neglect of them who are not sensible of it in themselves , seeing it is discernable in the Light of Nature . Secondly , They are as depraved , the Seat and Subject of all Lusts , both of the Flesh and of the Spirit . Yea , Lust or evil Concupiscence is nothing but the irregular Motion and Acting of our Affections , as depraved , defiled , corrupted , Rom. 7.9 . Hence , no one Sin can be mortifyed without a Change wrought in the Affections . Thirdly , They are the Spring , Root , and Cause of all actual Sin in the World , Mat. 15.9 . The evil Heart in the Scripture , is the corrupt Affections of it , with the Imaginations of the Mind whereby they are excited and acted . Gen. 6.5 . These are they , which at this time fill the whole World with Wickedness , Darkness , Confusion and Terror . And we may learn what is their Force and Efficacy from these Effects . So the nature of the Plague is most evident , when we see thousands dying of it every week . Fourthly , They are the way and means whereby the Soul applies it self unto all sinful Objects and Actings . Hence are they called our Members , our earthly Members ; because , as the Body applies it self unto its Operations by its Members , So doth the Soul apply it self unto what belongs unto it , by its Affections . Rom. 6.13 . Col. 3.5 . Fifthly , They will not be under the Conduct of the Mind , its Light , or Convictions . Rebellion against the Light of the Mind , is the very form whereby their Corruption acts it self , Job . 24.13 . Let the Apprehensions of the Mind , and its Notions of Good and Evil be what they will , they reject them , and lead the Soul in pursuit of their Inclinations . Hence , no natural Man whatsoever , doth in any measure answer the Light of his Mind , or the Convictions of his Understanding ; but he sees and approves of better things following those that are worse . And there is no greater Spiritual Judgement , than for men to be given up unto , themselves , and their own evil Affections , Rom. 1.26 . Many other Instances might be given of the greatness of that Depravation which our Affections are fallen under by Sin ; these may suffice as unto our present purpose . In general , this Depravation of our Affections by nature , may be reduced unto two Heads . First , An utter Aversation from God and all Spiritual things . In this lyes the Spring of all that Dislike of God and his Ways , that the Hearts of Men are filled withal . Yea , they do not only produce an Aversation from them , and Dislike of them , but they fill the Mind with an Enmity against them . Therefore , Men say in their Hearts unto God , Depart from us , for we desire not the Knowledge of thy Ways ; What is the Almighty that we should serve him ? Or what profit should we have if we Pray unto him ? Job . 21.14 , 15. see Rom. 1.28 . Chap. 8. 7 , 8. Secondly , An inordinate cleaving unto things vain , earthly , and sensual ; causing the Soul to engage into the pursuit of them , as the Horse rushes into the Battle . Whil'st our Affections are in this State and Condition , we are far enough from being Spiritually-Minded , nor is it possible to engage them into an Adherence unto , or Delight in Spiritual things . In this State , they may be two ways wrought upon , and yet not so renewed , as to be serviceable unto this End. First , There may be various temporary Impressions made on them , sometimes there is so by the Preaching of the Word . Hereon Men may hear it with joy , and do many things gladly . Sometimes it is so by Judgements , Dangers , Sicknesses , Apprehensions of the approach of Death , Psal. 34 , 78.35 , 37. These things take men off for a season from their greedy Delight in earthly things , and the pursuit of the Interest of Lust in making Provision for the Flesh. On many other Occasions , by great variety of Causes , there may be temporary Impressions made on the Affections , that shall seem for a season , to have turned the stream of them . And thereon we have many , who every day will be wholly as it were for God , resolved to forsake Sin , and all the Pleasures of it ; but the next return unto all their former Excesses . For this is the Effect of those Impressions , that whereas Men ordinarily are predominantly acted by Love , Desire , and Delight , which lead them to act according unto the true natural Principles of the Soul : now they are for a Season acted by Fear , and Dread , which put a kind of Force on all their Inclinations . Hereon they have other thoughts of Good and Evil , of Things Eternal and Tmporal , of God and their own Duty for a season . And hereon , some of them may , and do perswade themselves , that there is a Change in their Hearts and Affections , which there is not ; like a Man who perswades himself that he hath lost his Ague , because his present Fit is over . The next trial of Temptation carries them away again unto the World and Sin. There are sometimes sudden Impressions made on Spiritual Affections , which are always of great Advantage to the Soul , renewing its Engagements unto God and Duty . So was it with Jacob , Gen. 28.16 , 17 , 18 , 19 , 20. So is it often with Believers in hearing the Word , and other Occasions . On all of them they renew their cleavings unto God with Love and Delight . But the Effect of these Impressions on unrenewed Affections , are neither Spiritual nor durable . Yea , for the most part , they are but Checks given in the Providence of God , unto the raging of their Lusts. Psal. 9.20 . Secondly , They are liable unto an habitual Change. This the Experience of all Ages gives Testimony to . There may be an habitual Change wrought in the Passions and Affections of the Mind , as unto the inordinate and violent pursuit of their Inclinations , without any gracious Renovation of them . Education , Philosophy , or Reason , long Afflictions , Spiritual Light and Gifts have wrought this Change. So Saul upon his Call to be King , became another Man. Hereby , Persons naturally passionate and furious have been made sedate and moderate ; and those who have been sensual , have become temperate ; yea , and haters of Religion , to be Professors of it . All these things , and many more of the like nature have proceeded from a Change wrought upon the Affections only ; whil'st the Mind , Will and Conscience have been totally unsanctified . By this Change , where it is alone , no man ever became Spiritually-Minded . For whereas there are two parts of the Depravation of our Affections , that whereby they are turned off from God , and that whereby they inordinately cleave unto other things ; their Change principally , if not only , respects the latter . They are brought into some Order with respect unto present things . The Mind is not continually tossed up and down by them , as the Waves of the Sea , that are troubled and cast up mire and dirt . They do not carry those in whom they are into vitious sensual Actions , but they allow them to make Vertue in Moderation , Sobriety , Temperance , Fidelity , and Usefulness in several Ways , to be their Design . And it is admirable to think what Degrees of Eminency in all sorts of Moral Vertues upon this one Principle of moderating the Affections , even many among the Heathens attained unto . But as unto their Aversation from God and Spiritual things , in the true Spiritual Notion of them , they are not cured by this Change. At least this Change may be , and yet this latter not be wrought . Again , This Alteration doth but turn the Course or Stream of Mens Affections , it doth not change the Nature of them . They are the same in their Spring and Fountain , as ever they were , only they are habituated unto another Course than what of themselves they are inclined unto . You may take a young Whelp of the most fierce and savage Creatures , as of a Tygar , or a Wolf , and by custom or usage , make it as tame and harmless as any domestick Creature , a Dog or the like . But although it may be turned unto quite another way or course of acting , than what it was of it self enclined unto , yet its nature is not changed . And therefore , frequently on Occasion , Opportunity , or Provocation it will fall into its own savage Inclination . And having tasted of the Blood of Creatures , it will never be reclaimed . So is it with the depraved Affections of men with respect unto their Change ; their streams are turned , they are habituated unto a new Course , their Nature is not altered , at least not from rational unto Spiritual , from earthly unto heavenly . Yet this is that which was most beautiful and desirable in nature , the Glory of it , and the utmost of its Attainments . He who has by any means proceeded unto such a moderation of his Affections , as to render him kind , benign , patient , useful , preferring publick Good before private , inordinate , and temporate in all things , will rise up in Judgement against those , who professing themselves to be under the Conduct of the Light of Grace , do yet by being morose , angry , selfish , wordly , manifest that their Affections are not subdued by the Power of that Grace . Wherefore , that we may be Spiritually-minded , there is yet another work upon our Affections required , which is their internal Renovation , whereby not only the Course of their Actings is changed , but their Nature is altered , and Spiritually renewed . I intend that which is expressed in that great Evangelical Promise , Isai. 17.6 , 7 , 8 , 9. The Wolf shall dwell with the Lamb , the Leopard shall lye down with the Kid , and the Calf and the young Lion and the Fatlings together , and a little Child shall lead them , and the Cow and the Bear shall feed , their young ones shall lye down together , and the Lion shall eat Straw like the Ox , and the sucking Child shall play on the hole of the Asp , and the weaned Child shall put his Hand on the Cockatrice Den. They shall not hurt nor destroy in all my holy Mountain . A Change and Alteration is promised in the Natures , Principles , and first Inclinations of the worst and most Savage Sinners , who pass under the Power of Gospel Grace . This is that which is required of us in a way of Duty , Ephes. 4.13 . And be ye renewed in the Spirit of your Minds . There is a Renovation of the Mind it self , by the Communication of Spiritual Saving Light and Understanding thereunto , whereof I have treated elsewhere at large , see Rom. 12.2 . Ephes. 1.17 , 18. But the Spirit of the Mind , that whereby it is enlivened , lead and disposed unto its Actings , that is to be renewed also . The Spirit of the Mind is in this Place opposed unto the Old Man , which is corrupt according to deceitful Lust , or depraved Affections , v. 22. These therefore are that Spirit of the Mind which encline , bend , and lead it to act suitably unto its Inclinations , which is to be renewed . And when our Affections are enclined by the saving Grace of the holy Spirit , then are they renewed , and not else . No other Change will give them a Spiritual Renovation . Hereby those things which are only natural Affections in themselves , in them that believe , become Fruits of the Spirit . Gal. 5.22 . The Fruit of the Spirit is Love , Joy , Peace , &c. They continue the same as they were in their Essence , Substance , and natural Powers , but are changed in their Properties , Qualities , Inclinations , when ever a new Nature is given unto them . So the Waters at Marah were the same Waters still , before and after their Cure. But of themselves , and in their own nature , they were bitter , so as that the People could not drink them ; in the casting of a Tree into them , they were made sweet and useful , Exod. 15.25 , 26. So was it with the Waters of Jerico , which were cured by casting Salt into them , 2 King. 19 , 20 , 21. Our Affections continue the same as they were on their Nature and Essence , but they are so cured by Grace , as that their Properties , Qualities , and Inclinations are all cleansed or renewed . The Tree or Salt that is cast into these Waters whereby the Cure is wrought , is the Love of God above all , proceeding from Faith in him by Christ Jesus . CHAP. XIII . The Work of the Renovation of our Affections . How differenced from any other Impression on , or Change wrought in them , and how it is Evidenced so to be . The first Instance in the Universality accompanying of Affections Spiritually renewed . The Order of the Exercise of our Affections with Respect unto their Objects . THat which is our Concernment herein , is to enquire of what Nature that Work is which hath been on our own Affections , or in them , and how it differs from those , which whatever they do or effect , yet will not render us nor themselves Spiritual . And we ought to use the best of our Diligence herein ; because the great means whereby Multitudes delude and deceive their own Souls , perswading themselves that there has been an effectual Work of the Grace of the Gospel in them , is the Change that they find in their Affections which may be on many Occasions , without any Spiritual Renovation . First , As unto the temporary and Occasional Impressions in the Affections before mentioned , whether from the Word , or any other divine warning by Afflictions or Mercies , they are common to all sorts of Persons . Some there are , whose Consciences are seared with a hot Iron , 1 Tim. 4.2 . who thereon being past feeling ( sensless of all Calls , Warnings , and rebukes ) do give themselves over unto Lasciviousness , to work all uncleanness with Greediness , Eph. 4.19 . Such Persons having hardned themselves in a long Course of Sin , and being given up unto a Reprobate Mind , or Vile Affections in a way of Judgment , have it may be no such Impressions on their Affections on any Occasion , as to move them with a sense of things Spiritual and Eternal . They may be terrified with Danger , sudden Judgments , and other Revelations of the Wrath of God from Heaven against the Ungodliness of Men ; but they are not drawn to take shelter in thoughts of Spiritual things . Nothing but Hell will awaken them unto a due Consideration of themselves and things Eternal . It is otherwise with the generality of Men who are not profligate and impudent in Sinning . For although they are in a natural Condition , and a course of Sin , in the neglect of known Duties , yet by one meanes or other , most frequently , by the preaching of the Word , their Affections are stirred towards Heavenly Things . Sometimes they are afraid , sometimes they have hopes and desires about them . These put them on Resolutions , and some temporary Endeavours to change their Lives , to abstain from Sin , and to perform holy Duties . But as the Prophet complains , their Goodness is as the morning Cloud , and as the early Dew , so passeth it away . Yet by means hereof , do many poor ignorant Souls deceive themselves , and cry Peace , Peace , when there is no Peace . And they will sometimes so express how they are affected with Complaints of themselves as unto their long neglect of Spiritual things that others may entertain good hopes concerning them ; but all comes to nothing in the Tryal . There is no difficulty unto Spiritual Light to distinguish between these occasional Impressions on the Affections , and that Spiritual Renovation of them which we enquire after . This alone is sufficient to do it , that they are all of them temporary and evanid . They abide for a while only , as our Saviour speaks , and every Occasion defeats all their Efficacy . They may be frequently renewed , but they never abide . Some of them immediately pass away , and are utterly lost between the place where they hear the Word and their own habitations ; and in vain shall they enquire after them again , they are gone for ever . Some have a larger Continuance , endure longer in the Mind , and produce some outward Effects ; None of them will hold any Tryal , or Shock of Temptation . Yet I have somewhat to say unto those who have such Impressions on their Affections , and warning by them . ( 1 ) Despise them not , for God is in them . Although he may not be in them in a way of Saving Grace , yet he is in them in that which may be preparatory thereto . They are not common humane accidents , but especial Divine Warnings . ( 2 ) Labour to retain them , or a Sence of them upon your Hearts and Consciences . You have got nothing by loosing so many of them already . And if you proceed in their neglect , after a while you will hear of them no more . ( 3 ) Put no more in them than belongs unto them . Do not presently conclude that your State is good , because you have been affected at the hearing of the Word , or under a sickness , or in a danger . Hereon many think that now all is well with them , wherewith they please themselves , untill they are wholly immersed in their former security . Secondly . We may consider the Difference that is between the Habitual Change of the Affections before described , & that Renovation by Grace which renders them Spiritual . And this is of great Concernment unto us all to enquire into it with Diligence . Multitudes are herein deceived , and that unto their Ruine . For they resolve their present Peace into , and build their hopes of Eternal Life on such a Change in themselves , as will not abide the Tryal . This Difference therefore is to be examined by Scripture Light , and the Experience of them that do believe . And 1. There is a double Universality with respect unto the Spiritual Renovation of our Affections . ( 1 ) That which is subjective with respect unto the Affections themselves . And ( 2 ) That which is Objective with respect unto Spiritual things . First , Sanctification extends it self unto the whole Spirit , Soul and Body , 1 Thes. 5.23 . When we say that we are Sanctifyed in part only , we do not say that any Part , Power or Faculty of the Soul is unsanctifyed , but only that the work is not absolutely perfect in any of them . All Sin may retain Power in some one Affection , as Anger , fear , or Love as unto actual Irruptions and Effects more than in all the rest . As one Affection may be more eminently Sanctifyed in some than in others . For it may have advantages unto this End from Mens natural Tempers , and various outward Circumstances . Hence some find little Difficulty in the Mortification of all other Lusts or corruptions , in Comparison of what they meet withal in some one inordinate Affection or Corruption . This it may be David had regard unto , Psal. 18.23 . I have known Persons shining examplarily in all other Graces , who have been scarce free from giving great Scandal by the excess of their Passions and easy Provocations thereunto . And yet they have known that the setting themselves unto the sincere vigorous Mortification of that disorder , is the most eminent Pledg of their Sincerity in other things . For the Tryal of our self denyal lyes in the things that our natural Inclinations lye strongest towards . Howbeit as was said , there is no Affection where there is this Work of Renovation , but it is sanctifyed and renewed ; none of them is left absolutely unto the Service of Sin and Satan , And therefore whereas by reason of the advantages mentioned , Sin doth greatly contend to use some of them unto its Interest and Service in a peculiar manner , yet are they inabled unto , & made meet for gracious Actings , and do in their proper Seasons , put forth themselves accordingly . There is no Affection of the Mind from whence the Soul and Conscience hath received the greatest Dammage , that was as it were the Field wherein the Contest is managed between Sin and Grace , but hath its Spiritual Use and Exercise , when the Mind is renewed . There are some so inordinately subject to Anger and passion therein , as if they were absolutely under the Power and Dominion of it ; yet do they also know how to be angry , and sin not in being angry at Sin in themselves and others . Yea what Indignation , yea what Revenge , 2 Cor. 7.7 . Yea , God is pleased sometimes to leave somewhat more than ordinary of the Power of Corruption in one Affection , that it may be an Occasion of the Continual Exercise of Grace in the other Affections . Yet are they all sanctifyed in their Degree , that which is relieved as well as that which doth relieve . And therefore as the remainder of Sin in them that believe is called the old Man , which is to be crucifyed in all the Members of it , because of its adherence unto the whole Person in all its Powers and Faculties ; So the Grace implanted in our natures , is called the New Man , there being nothing in us that is not seasoned and affected with it . As nothing in our Natures escaped the taint of Sin , so , nothing in our Natures is accepted from the Renovation that is by Grace . He in whom any one Affection is utrerly unrenewed , hath no one graciously renewed in him . Let men take heed how they indulge to any depraved Affection , for it will be an unavoidable Impeachment of their Sincerity . Think , not to say with Naaman , God be merciful unto me in this thing , in all others I will be for him . He require the whole Heart , and will have it or more . The chief work of a Christian is to make all his Affections in all their Operations subservient unto the Life of God , Rom. 6.17 . And he who is wise will keep a continual Watch over those wherein he finds the greatest Reluctancy thereunto . And every Affection is originally sanctifyed according unto the use it is to be of , in the Life of Holiness and Obedience . To be intire for God , to follow him wholly , to cleave unto him with purpose of Heart , to have the Heart circumcis'd to love him , is to have all our Affections renewed and sanctifyed , without which we can do none of them . When it is otherwise , there is a double Heart , an Heart and a Heart which he abhors , Their Heart is divided , now shall they be found faulty , Hosea 10.2 . So it is in the other Change mentioned . What ever is or may be wrought upon our Affections when they are not Spiritually renewed ; That very change as unto the Degree of it , is not universal ; it doth not affect the whole Mind in all its Powers and Affections , until a vital prevailing Principle and habit of Grace is implanted in the Soul , Sin will not only radically adhere unto all the Faculties , Powers and Affections but it will under any Change that may befall them refer the Rule and Dominion in some of them unto it self . So was it with the young Man that came unto our Lord Jesus Christ to know what he should do to obtain Eternal Life , Mark. 10.17 , 18 , 19 , 20 , 21 , 22. Thus there are many who in other things are reduced unto Moderation , Sobriety and Temperance yet there remaineth in them the Love of Mony in a predominant Degree , which to them is the Root of all evil , as the Apostle Speaks , some seem to be Religious , but they bridle not their Tongues through Anger , Envy , Hatred , and the like , their Religion is in vain . The most of Men in their several ways of Profession , pretend not only unto Religion , but unto zeal in it , yet set no Bounds unto their Affections unto earthly Enjoyments . Some of old who had most eminently in all other things subdued their Passions and Affections , were the greatest Enemies unto , and Persecutors of the Gospel . Some who seem to have had a mighty Change wrought in them by a Superstitious Devotion , do yet walk in the Spirit of Cain towards all the Disciples of Christ , as it is with the principal Devotionists in the Church of Rome ; and elsewhere we may see some go soberly about the Persecution and Destruction of other Christians . Some will cherish one Secret Lust or other , which they cannot but know to be pernitious unto their Souls . Some love the Praise , of Men , which will never permit them to be truely Spiritually Minded ; so our Saviour testifyeth of some , that they could not believe , because they loved the Praise of Men. This was the known Vice of all the antient Philosophers . They had many of them on the Principles of Reason , and by severe Exercise subdued their Affections unto great Moderation about Temporary things . But in the mean time were all of them Slaves to vain glory , and the praise of men , untill by the publick Observation of it , and some Contradictions in their Lives unto their Pretences unto Virtue , they lost that also among wise and considerative Men. And generally if men , not Spiritually renewed , were able to search themselves , they would find that some of their Affections are so far from having any change wrought in them , as that they are a quiet Habitation for Sin , where it exerciseth its Rule and Dominion . Secondly . There is an Universality that is Objective in Spiritual things , with respect unto the Renovation of our Affections , that is , Affections Spiritually renewed do fix themselves upon , and cleave unto all all Spiritual things in their proper places , and unto their proper Ends. For the Ground and Reason of our adherence unto any one of them , are the same with respect unto them all . That is their Relation unto God in Christ. Wherefore when our Affections are renewed , we make no choice in Spiritual things , cleaving unto some , and refusing others , making use of Naamans restraint , but our adherence is the same unto them all in their proper places and Degrees . And if by reason of Darkness and Ignorance , we know not any of them to be from God , as for Instance , the Observation of the Lords Day , it is of unspeakable Disadvantages unto us . An equal respect is required in us unto all Gods Commands . Yet there are various Distinctions in Spiritual things . And thereon a man may , and ought to value one above another , as unto the Degrees of his Love and Esteem , although they are to be sincere with respect unto them all . First . God himself , that is , as revealed in and by Christ , is in the first and chiefest place the proper and adequate Object of our Affections , as they are renewed . He is so for himself , or his own Sake alone . This is the Spring , the Center , and chief Object of our Love. He that loves not God for himself , that is , for what he is in himself , and what from himself alone , he is , and will be unto us in Christ , which Considerations are inseperable , he hath no true Affection for any Spiritual thing whatever . And not a few do here deceive themselves , or are deceived , which should make us the more strict and diligent in the Examination of our selves . They suppose that they love Heaven and Heavenly things , and the Duties of Divine Worships , which Perswasion maybe fall them on many Grounds and Occasions , which will not endure the Tryal . But as unto God himself , they can give no Evidence that they have any Love to him , either on the account of the Glorious Excellencies of his Nature , with their natural Relation unto him , and Dependance on him , nor on the account of the Manifestation of himself in Christ , and the Exercise of his Grace therein . But whatever be pretended , there is no Love unto God , whereof these things are not the formal Reason , that proceed not from these Springs . And because that all men pretend that they love God , and defie them that think them so vile as not so to do , though they live in open Enmity against him , and hatred of him , it becomes us strictly to examine our selves on what grounds we pretend so to do . It is because indeed we see an Excellency , a Beauty , a desirableness in the glorious properties of his Nature , such as our Souls are refreshed and satisfyed with the thoughts of by Faith , and in whose Enjoyment our Blessedness will consist , so that we alwayes rejoyce at the Remembrance of his Holyness ; It is our great Joy and Satisfaction that God is what he is ; is it from the glorious Manifestation that he hath made of himself and all his Holy Excellencies in Christ , with the communication of himself unto us in and by him ? If it be so indeed , then is our Lord generous and gracious , from the Renovation of our Affections But if we say we love God , yet truely know not why , or upon Principles of Education , and because it is esteemed the highth of Wickedness to do otherwise , we shall be at a Loss when we are called unto our Tryal . This is the first object of our Affections . Secondly . In other Spiritual things , renewed Affections do cleave unto them according as God is in them . God alone is loved for himself , all other things for him , in the measure and Degree of his presence in them . This alone gives them preheminence in renewed Affections ; for Instance , God is in Christ , in the humane nature of the man Christ Jesus , in a way and manner , singular , in concern a like , incomprehensible , so as he is in the same kind in nothing else . Therefore is the Lord Christ even as unto his humane Nature , the Object of our Love and Affections in such a way and Degree , as no other thing , Spiritual or Eternal but God himself is or ought to be ; all other Spiritual things become so from the Presence of God in them , and from the Degree of that Presence have they their Nature and Use. Accordingly are they , or ought to be the Object of our Affections , as unto the degree of their Exercise . Evidence of the Presence of God in things and Persons , are the only attractives of renewed Affections . Thirdly , In those things which seem to stand in an equality as unto what is of God in them , yet on some especial Occasions and Reasons , our Love may go forth eminently unto one more than another . Some particular Truth , with the Grace communicated by it , may have been the means of our Conversion unto God , of our Edification in an especial manner , of our Consolation in Distress ; it cannot be , but that the Mind will have a peculiar respect unto , and valuation of such Truths , and the Grace administred by them . And so it is as unto Duties . We may have found such a lively Intercourse and Communion with God in some of them , as may give us a peculiar Delight in them . But notwithstanding these Differences , Affections Spiritually renewed , do cleave unto all Spiritual Things , as such . For the true formal Reason of their so doing , is the same in them all , namely God in them ; only they have several ways of acting themselves towards them , whereof I shall give one Instance . Our Saviour distributes Spiritual things into those that are Heavenly , and those that are Earthly , that is comparatively so , Joh. 3.12 . If I have told you earthly things , and you believe not ; how shall ye believe if I tell you of Heavenly Things . The Heavenly Things , are the deep and misterious Councels of the Will of God. These , renewed Affections cleave unto with Holy Admiration and satisfactory Submission , captivating the Understanding unto what it cannot comprehend . So the Apostle declares it , Rom. 11.33 , 34 , 35 , 36. O the depth of the Riches both of the Wisdom and Knowledge of God! How unsearcheable are his Judgments , and his Ways past finding out ! for who hath known the Mind of the Lord , or who hath been his Councellor ? Or who hath first given to him , and it shall be recompenced to him again ? For of him , and through him , and to him are all things , to whom be Glory for ever , Amen . What the Mind cannot comprehend , the Heart doth admire and adore , delighting in God , and giving Glory unto him in all . The Earthly Things intended by our Saviour in that place , is the Work of God upon the Souls of Men in their Regeneration , wrought here in the Earth . Towards these the Affections act themselves with Delight , and with great Thanksgiving . The Experience of the Grace of God in and upon Believers is sweet unto their Souls . But one way or other they cleave unto them all , they have not a prevailing Aversation unto any of them . They have a regard unto all Gods Precepts , a delight in all his Councels , a Love to himself and all his Ways . Whatever other Change is wrought on the Affections , if they be not Spiritually renewed , it is not so with them . For as they do not cleave unto any Spiritual Things , in their own true proper nature , in a due manner because of the Evidences of the Presence of God in them , so there are alwayes some of them , whereunto those whose Affections are not renewed , do maintain an Aversation and an Enmity . And although this Frame doth not instantly discover it self , yet it will do so upon any especial Tryal . So was it with the Hearers of our Saviour , Joh. 6. There was a great Impression made on their Affections , by what he taught them concerning the Bread of God , that came down from Heaven , and gave Life unto the World. For they cryed thereon , Lord evermore give us of this Bread , v. 34. But when the Mystery of it was further explained unto them , they liked it not , but cryed , This is a hard Saying , who can bear it , v. 60 ; and thereon fell off both from him and his Doctrine , although they had followed him so long as to be esteemed his Disciples , v. 66. I say therefore whensoever Mens Affections are not renewed , whatever other Change may have been wrought upon them , as they have no true delight in any Spiritual things , or truths , for themselves and in their own Nature , so there are some Instances , wherein they will maintain their natural Enmity and Aversation unto them . This is the first difference between Affections Spiritually renewed , and those which from any other Causes may have some kind of Change wrought in them . CHAP. XIIII . The second Difference between Affections Spiritually renewed and those who have been only Changed by Light and Conviction . Grounds and Reasons of Mens Delight in Duties of Divine Worship , and of their Diligence in their Performance whose Minds are not Spiritually Minded . THe second Difference lyeth herein , That there may be a Change in the Affections , wherein Men may have Delight in the Duties of Religious Worship , and Diligence in their Observance ; but it is the Spiritual Revovation of the Affections that gives Delight in God through Christ , in any Duty of Religious Worship whatever . Where the truth of the Gospel is known and publickly Professed ; there is great variety in the Minds , Wayes , and Practices of Men about the Duties of Religious Worship . Many are profane in their Minds and Lives , who , practically at least , despise , or wholly neglect the Observance of them . These are stout hearted , and far from Righteousness , Tit. 1.16 . Some attend unto them formally and Coursorily , from the Principles of their Education , and it may be out of some Convictions they have of their necessity . But many there are who in the Way they choose and are pleased withal , are diligent in their Observance , and that with great Delight , who yet give no Evidence of the Spiritual Renovation of their Minds . Yea , the way whereby some express their Devotion in them , being Superstitious and Idolatrous , is inconsistent with that or any other Saving Grace . This therefore we must diligently enquire into , or search into the grounds and reasons of Mens delight in Divine Worship , according unto their Convictions of the way of it , and yet continue in their Minds altogether unrenewed . And ( 1 ) Men may be greatly affected with the Outward Part of Divine Worship , and the manner of the performance thereof , who have no delight in what is internal , real , and Spiritual therein , Joh. 5.35 . He was a burning and a shining Light ; and ye were willing for a season to rejoyce in this Light. So , many were delighted in the preaching of Ezekiel because of his Eloquence and Elegancy of his Parables , Chap. 33.31 , 32. This gave them both delight and diligence in hearing , whereon they call themselves the People of God , though they continued to live in Sin ; their Hearts went after Covetousness . The same may befall many at present , with reference unto the Spiritual Gifts of those by whom the Word is dispensed . I deny not but that Men may be more delighted , more satisfyed with the Gifts , the Preaching of one than another , and yet be sincere in their delight in the Dispensation of the Word ; for they may find more Spiritual Advantage thereby , than by the Gifts of others , and things so prepared as to be suited unto their Edification more than elsewhere . But that which at present we insist on , hath respect only unto some outward Circumstances pleasing the Minds of men , 2 Tim. 2.3 , 4. This was principally evident under the Old Testament , whil'st they had carnal Ordinances and a worldly Sanctuary . Oft times under that Dispensation the People were given up unto all sorts of Idolatry and Superstition . And when they were not so , yet were the Body of them carnal and unholy , as is evident from the whole tract of Gods dealings with them by his Prophets , and in his Providences . Yet had they great delight in the Outward Solemnities of their Worship , placing all their trust of Acceptance with God therein . They who did truely and really believe , looked , through them all unto Christ , whom they did foresignify ; without which , the things were a Yoke unto them , and a Burthen almost insupportable , Act. 15. But those who were Carnal , delighted in the things themselves , and for their Sakes rejected him who was the Life and Substance of them all . And this proved the great means of the Apostacy of the Christian Church also . For to maintain some Appearance of Spiritual Affections , men introduced Carnal Incitations of them , into Evangelical Worship ; such as singing with Musick and pompous Ceremonies . For they find such things needful to reconcile the Worship of God unto their Minds and Affections ; and through them they appear to have great delight therein . Could some men but in their thoughts seperate Divine Service , from that Outward Order , those Methods of Variety , Shew , and Melody , wherewith they are affected , they would have no Delight in it , but look upon it as a thing that must be endured . How can it be otherwise conceived of among the Papists : they will with much earnestness , many Evidences of Devotion , sometimes with difficulty and danger repair unto their Solemn Worship . And yet when they are present , understand not one Word whereby their Minds might be excited unto the real actings of Faith , Love , and Delight in God. Only Order , Ceremony , Musick , and other Incentives of Carnal Affections , make great Impression on them Affections Spiritually renewed are not concerned in these things . Yea , if those in whom they are , should be engag'd in the use of them they would find them means of diverting their Minds from the proper work of Divine Worship , rather than an advantage therein . It will appear so unto themselves , unless they are content to loose their Spiritual Affections , acting themselves in Faith and Love , embracing in their stead a Carnal Imaginary Devotion . Hence , two Persons may at the same time attend unto the same Ordinances of Divine Worship , with equal delight on very distinct Principles ; as if two men should come into the same Garden planted and adorned with all variety of Herbs and Flowers ; one ignorant of the nature of them , the other a skilful Herbalist . Both may be equally delighted , the one with the colours and smell of the Flowers , the other with the consideration of their various natures , their uses in Pyhsical Remedies , or the like . So it may be in the hearing of the Word . For Instance , one may be delighted with the outward Administration , another with its Spiritual Efficacy at the same time . Hence Austin tells us , that singing in the Church was laid aside by Athanasius at Alexandria ; not the Peoples singing of Psalms , but a kind of singing in the reading of the Scripture and some Offices of Worship which began then to be introduced in the Church . And the reason he gave why he did it was , that the modulation of the Voice and musical Iune , might not divert the Minds of men from that Spiritual Affection which is required of them in Sacred Duties . What there is of real Order in the Worship of God , as there is that Order which is an Effect of Divine Wisdom , it is suited and useful unto Spiritual Affections , because proceeding from the same Spirit , whereby they are internally renewed . Beholding your Order , Col. 2.5 . Every thing of Gods Appointment is both helpful and delightful unto them . None can say with higher raptures of Admiration , How amiable are thy Tabernacles O Lord ! Psal. 84.1 , 2. then they whose Affections are renewed . Yet is not their Delight terminated on them , as we shall see immediately . Secondly , Men may be delighted in the Performance of Outward Duties of Divine Worship , because in them they comply with , and give some kind of Satisfaction unto their Convictions . When Conscience is awakened unto a Sense of the necessities of such Duties , namely of those wherein Divine Worship doth consist , it will give the Mind no rest or peace in the neglect of them . Let them be attended unto in the Seasons which Light , Conviction , and Custome call for , it will be so far satisfyed , as that the Mind shall find present Ease and Refreshment in it . And when the Soul is wonted unto this Relief , it will not only be diligent in the performance of such Duties , it will not only not omit them , but it will delight in them , as those which bring them in great Advantage . Hence many will not omit the Duty of Prayer every Morning , who upon the matter are resolv'd to live in Sin all the day long . And there are but few who sedulously endeavour to live and walk in the frame of their Hearts and Ways answerable unto their own Prayers ; yet all that is in our Prayers beyond our Endeavours to answer it in a conformity of Heart and Life , is but the Exercise of Gifts in answer to Convictions . Others find them an allay of Troubles in them , like that which sick Persons may find by drinking cold Water in a Feaver , whose Flames are asswaged for a season by it . They make them as an Antidote against the Poison and Sting of Sin , which alayeth its rage , but cannot expel its Venome . Or these Duties are unto them , like the Sacifices for Sin under the Law. They gave a guilty Person present Ease . But as the Apostle speaks , they made not men perfect . They took not away utterly a Conscience condemning for Sin. Presently on the first Omission of Duty , a sense of Sin again returned on them and that not only as the Fact , but as the Person himself was condemned by the Law. Then were the Sacrifices to be repeated for a renewed Propitiation . This gave that Carnal People such delight and satisfaction in those Sacrifices , that they trusted unto them for Righteousness , Life and Salvation . So it is with Persons who are constant in Spiritual Duties meerly from Conviction . The performance of those Duties gives them a present Relief and Ease , though it heal not their Wound , it asswageth their pain , and dispelleth their present Fears . Hence are they frequent in them , and that oft times , not without delight ; because they find ease thereby . And their Condition is somewhat dangerous , who upon the sense of the guilt of any Sin , do betake themselves for relief unto their Prayers ; which having discharged , they are much at ease in their Minds and Consciences , although they have obtained no real sense of the Pardon of Sin , nor any strength against it . It will be said , Do not all men , the best of men , perform all Spiritual Duties out of a Conviction of their Necessity ? do they not know it would be their Sin to omit them , and so find Satisfaction in their Minds upon their performance ; I say they do ; but it is one thing to perform a Duty out of conviction of a necessity , as it is Gods Ordinance , which Conviction respects only the Duty it self ; another thing to perform it , to give satisfaction unto Convictions of other Sins , or to quiet Conscience under its trouble about them , which latter we speak unto . This begins and ends in self , self-Satisfaction is the sole Design of it . By it men aim at some Rest and Quietness in their own Minds , which otherwise they cannot attain . But in the performance of Duties in Faith , from a Conviction of their necessity as Gods Ordinance , and their Use in the way of his Grace , the Soul begins and ends in God. It seeks no Satisfaction in them , nor finds it from them , but in and from God alone by them . Thirdly , The principal reason why Men whose Affections are only changed , not Spiritually renewed , do delight in holy Duties of Divine Worship , is , because they place their Righteousness before God in them , whereon they hope to be accepted with him . They know not , they seek not after any other Righteousness but what is of their own working out . Whatever Notions they may have of the Righteousness of Faith , of the Righteousness of Christ , that which they practically trust unto , is their own ; and it discovers it self so to be in their own Consciences on every Tryal that befalls them . Yea , when they cry unto the Lord , and pretend unto Faith in Christ , they quickly make it evident that their principal trust is resolved into themselves . Now in all that they can plead in a way of Duties or Obedience , nothing carrieth a fairer pretence unto a Righteousness , than what they do in the Worship of God , and the Exercise of the Acts of Religion towards him . This is that which he expects at their hands , what is due unto him , in the Light of their Consciences ; the best that they can do to please him , which therefore they must put their trust in or nothing . They secretly suppose not only that there is a Righteousness in these things which will answer for it self , but such also as will make Compensation in some measure for their Sins ; and therefore whereas they cannot but frequently fall into Sin , they relieve themselves from the reflection of their Consciences by a Multiplication of Duties , and Renewed Diligence in them . It is inconceivable what Delight and Satisfaction men will take in any thing that seems to contribute so much unto a Righteousness of their own . For it is suitable unto , and pleaseth all the Principles of Nature as corrupt , after it is brought under the Power of a Conviction concerning Sin , Righteousness and Judgement . This made the Jews of old so pertinaciously adhere unto the Ceremonies and Sacrifices of the Law , and to prefer them above the Gospel , the Kingdom of God , and the Righteousness thereof , Rom. 10.3 , 4. They looked and sought for Righteousness by them . Those who for many Generations were kept up with great difficulty unto any tolerable Observance of them , when they had learned to place all their hopes of a Righteousness in them , would , and did adhere unto them , unto their temporal and eternal Ruine . Rom. 9 , 31 , 32 , 33. And when men were perswaded that Righteousness was to be attained by Works of Munificence and supposed Charity , in the dedication of their Substance unto the Use of the Church ; they who otherwise were covetous , and greedy , and oppressing , would lavish Gold out of the Bag , and give up their whole Patrimony with all their ill gotten Goods to attain it , so powerfull an Influence hath the Desire of self Righteousness upon the Minds of Men. It is the best Fortification of the Soul against Christ and the Gospel , the last Reserve whereby it maintains the Interest of self against the Grace of God. Hence I say , those that place their Righteousness , or that which is the principal Part of it , in the Duties of Religious Worship , will not only be diligent in them , but oft times abound in a Multiplication of them . Especially will they do so , if they may be performed in such a way and manner , as pleaseth their Affections with a shew of Humility and Devotion , requiring nothing of the Exercise of Faith , or sincere Divine Love therein . So is it with many in all kinds of Religion , whether the way of their Worship be true or false , whether it be appointed of God , or rejected by him . And the declaration hereof is the subject of the Discourse of the Prophet , Isaiah , 1.11 , 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. Also , Mich. 6.7 , 8. Fourthly , The Reputation of Devotion in Religious Duties , may insensibly affect the unrenewed Minds of Men with great diligence and delight in their performance . However Men are divided in their Apprehension and Practice about Religion ; however different from , and contrary unto each other , their ways of Divine Worship are ; Yet it is amongst all sorts of men , yea , in the secret thoughts of them who outwardly contemn these things , a matter of Reputation to be devout , to be diligent , to be strict in and about those Duties of Religion , which according to their own Light and Perswasion they judge incumbent on them . This greatly affects the Minds of Men , whil'st Pride is secretly predominant in them , and they love the Praise of Men more than the Praise of God. Especially , will this Consideration prevail on them , when they suppose that the Credit and Honour of the way which they profess , in competition with others , depends much on their Reputation as to their strictness , in Duties of Devotion . For then , will they not only be diligent in themselves , but zealous in drawing others unto the same Observances . These two Principles their own Reputation , and that of their Sect , constituted the Life and Soul of Pharisaism of old . According as the Minds of men are influenced with these Apprehensions , so will a love unto , and a delight in those Duties whereby their Reputation is attained , thrive and grow in them . I am far from apprehending that any Men are , ( at least I speak not of them who are ) such vile Hypocrites , as to do all that they do in Religion to be seen and praised of Men , being influenced in all publick Duties thereby , which some among the Pharisees were given up unto . But I speak of them who being under the Convictions and Motives before mentioned , do also yet give admittance unto this corrupt end of desire of Reputation , or the Praise of Men. For every such end being admitted and prevalent in the Mind , will universally influence the Affections unto a delight in those Duties , whereby that end may be attained , until the Person with whom it is so , be habituated unto them with great Satisfaction . Fifthly , I should in the last place insist on Superstition . As this is an undue Fear of the Divine Nature , Will , and Opperations , built on false Notions and Apprehensions of them , it may befall the Minds of Men in all Religions , true and false . It is an Internal Vice of the Mind . As it respects the outward Way and Means of Religious Service , and consists in the devout Performance of such Duties , as God indeed accepts not , but forbids ; so it belongs only to Religion as it is false and corrupt . How in both respects it will engage the Minds of Men into the performance of Religious Duties , and for the most part with the most scrupulous diligence , and sometimes with prodigious attempts to exceed the measures of humane Nature in what they do design , is too long a work here to be declared . It may suffice to have mentioned it among the Causes and Reasons why men whose Affections are not Spiritually renewed , may yet greatly delight in the diligent performance of the Outward Duties of Religion . Our design in these things is the discovery of the true nature of this Grace and Duty of being Spiritually-Minded . Hereunto we have declared that it is necessary that our Affections be Spiritually , and Supernaturally renewed . And because there may be a great Change wrought on the Affections of Men , with respect unto Spiritual things , where there is nothing of this Supernatural Renovation ; our present enquiry is , what are the Differences that are between the actings of the Affections , of the one sort and of the other ; whether Spiritually renewed , or Occasionally changed . And wherein the great Exercise of them consists in the Duties of Religious Worship ; I have declared what are the grounds and reasons , whence Men of unrenewed Minds do delight oft times in the Duties of Divine Worship , and are diligent in the performance of them . From these and the like Considerations it may be made manifest that the greatest part of the Devotion that is in the World , doth not spring from the Spiritual Renovation of of the Minds of Men , without which it is not accepted with God. That which remains to give in Instance , farther Evidence unto the Discovery we are in the pursuit of , is what are the grounds and reasons whereon those whose Minds and Affections are Spiritually renewed , do delight in the Institutions of Divine Worship ; and attend unto their Observance with great heed and diligence . And because this is an Enquiry of great Importance , and is of great use to be stated in other cases , as well as that before us ; I shall treat of it by it self in the ensuing Chapter , that the Reader may the more distinctly comprehend it , both in the Nature of the Doctrine concerning it , and in the place it holds in our present Discourse . CHAP. XV. Delight of Believers in the Holy , Institutions of Divine Worship . The Grounds and Reasons thereof . The Evidence of being Spiritually-Minded thereby , &c. THat all true Believers whose Minds are Spiritually renewed have a singular Delight , in all the Institutions and Ordinances of Divine Worship is fully evident both in the Examples of the Saints in the Scripture , and their own Experience , which they will never forego . For this hath been the greatest Cause of their suffering Persecution ; and Martydom it self in all Ages . of the Primitive Christians under the Power of the Pagan ▪ Emperours , or the Witnesses for Christ under the Antichristian Apostacy , would , or could have omitted the Observance If them ( according to the Advice and practice of the Gnosticks ) they might have escaped the rage of their Adversaries . But they loved not their Lives , in comparison unto that delight which they had in the Observance of the Commands of Christ , as unto the Duties of Evangelical Worship . David gives us frequently an Instance hereof in himself , Psal. 42.1 , 2 , 3 , 4. As the Hart panteth after the Water-Brooks , so panteth my Soul after thee , O God. My Soul thirsteth for God , for the living God : When shall I come and appear before God. My tears have been my Meat day and night , while they continually say unto me , Where is thy God ? When I remember these things , I pour out my Soul in me ; for I had gone with the multitude , I went with them to the House of God ; with the voice of Joy and Praise , with a multitude that kept Holy-Day . Psal. 63.1 , 2 , 3 , 4 , 5. O God , thou art my God , early will I seek thee , my Soul thirsteth for thee , my Flesh longeth for thee in a dry and thirsty Land , where no Water is : To see thy Power and thy Glory , so as I have seen thee in thy Sanctuary . Because thy Loving Kindness is better than Life : my Lips shall praise thee . Thus will I bless thee while I live . I will lift up my hands in thy Name . My Soul shall be satisfyed as with Marrow and Fatness , and my Mouth shall praise thee with joyful Lips. Psal. 84.1 , 2 , 3 , 4. How amiable are thy Tabernacles , O Lord of Hosts ! My Soul longeth , yea even fainteth for the Courts of the Lord : my Heart cryeth out for the Living God. Yea , the Sparrow hath found an house , and the Swallow a Nest for her self , where she may lay her Young , even thy Alters , O Lord of Hosts , my King and my God. Blessed are they that dwell in thy House : they will be still praising thee . Selah . But a greater than David is here . Our Lord Jesus Christ himself , did upon all Occasions declare his Delight in , and Zeal for all the Ordinances of Divine Worship , which was then in force by Vertue of Divine Institution and Command For although he severely reproved and rejected , whatever men had added thereunto under the Pretence of a Supererogating Strictness or outward Order , laying it all under that dreadful Sentence ; Every Plant which my Heavenly Father hath not Planted shall be plucked up , and so cast into the Fire ; yet as unto what was of Divine Appoinment , his delight therein was singular , and exemplary unto all his Disciples . With respect hereunto was it said of him , that the Zeale of God's House had eaten him up , by reason of the Affliction which he had in his Spirit , to see the Worship of it neglected , polluted , and despised . This caused him to cleanse the Temple , the Seat of Divine Worship , from the Pollutors and Pollutions of it , not long before his Sufferings , in the Face and unto the high provocation of all his Adversaries . So with earnest desire he longed for the Celebration of his last Passeover . Luk. 22.15 . With desire have I desired to eat this Passeover with you before I suffer . And it is a sufficient Evidence of the Frame of Spirit and Practice of his Disciples afterwards . In reference to the Duties of Evangelical Worship by his Appointment ; that the Apostle gives it as an assured Token of an unsound Condition , and that which tendeth to final cursed Apostacy , when any fall into a neglect of them , Heb. 10.25 , 26 , 27. These things are manifest and unquestionable . But our present enquiry is only , what it is which Believers do so delight in , in the Ordinances and Institutions of Divine Gospel Worship , and what it is that ingageth their Hearts and Minds into a diligent Observance of them ; as also how , and wherein they do exercise their Love and Delight . And I say in general , that their Delight in all Ordinances of Divine Worship , as is evident in the Testimonies before produced , is in Christ himself , or God in Christ. This alone is that which they seek after , cleave unto , and are satisfyed withall . They make use of the Streams , but only as means of Communication from the Spring . When men are really renewed in the Spirit of their Minds it is so . Their regard unto Ordinances and Duties of divine Worship , is as they are appointed of God a Blessed means of Communion and Intercourse between himself in Christ , and their Souls . By them doth Christ Communicate of his Love and Grace unto us ; in and by them do we act Faith and Love on him . It is the Treasure hid in the Field , which when a man hath found , he purchaseth the whole Field ; but it is that he may enjoy the Treasure which is hid therein , Mat. 13.14 . This Field is the Gospel , and all the Ordinances of it . This men do purchase sometimes at a dear rate , even with the loss of all they enjoy . But yet if they obtain nothing but the Field , they will have little cause to rejoyce in their bargain . It is Christ the Treasure alone , that Pearl of Price that will eternally inrich the Soul. The Field is to be used only , as to find and dig up the Treasure that is in it . It is I say Christ alone that in the preaching of the Gospel , renewed Affections do cleave unto as the Treasure ▪ and unto all other things , according as their Relation is unto him , or they have a participation of him . Wherefore , in all Duties of Religion , in all Ordinances of Worship , their Enquiry is after him whom their Souls do love , Cant. 1.7 . But yet we must treat more particularly and distinctly of these things . Those whose Affections are Spiritually renewed , do love , adhere unto , and delight in Ordinances of Divine Service , and Duties of Worship ; on the grounds and reasons ensuing . First . In general they do so , as they find Faith , and Love , and Delight in God through Christ , excited and acted in and by them . This is their first and immediate End in their Institution . It is a pernicious mistake to suppose that any external Duties of Worship , as hearing the Word , Prayer , or the Sacraments , are appointed for themselves , or accepted for themselves . Such thoughts the Jews of Old had concerning their Sacrifices ; namely , that they were appointed for their own Sakes , and were acceptable Service unto God , meerly on their own Account . Wherefore , God to deliver them from this pernicious Mistake , affirms ofttimes , that he never appointed them at all ; that is for any such End , Jer. 7.22 , 23. Isa. 1.12 , 13 , 14 , &c. And now under the Gospel ; Sundry things destructive to the Souls of men , have proceeded from such a Supposition . Some hereon have alwayes satisfyed and contented themselves with the external Observance of them , without desiring or endeavouring any holy communion with God in them , or by them . This constitutes the State and Condition mentioned , Rev. 3.1 . And by following this tract , the generality of Christians do wander out of the Way ; they cannot leave them , nor do know how to use them unto their Advantage until they come wholly unto that woful State , Isai. 29.13 . And some to establish this Deceit , have taught that there is much more in the Outward Work of these Duties , than ever God put into them , and that they are sanctifyed meerly by Vertue of the Work wrought . But all the Duties of the Second Commandment as are all Instituted Ordinances of Worship , are but means to express and exercise those of the First , as Faith , Love , Fear , Trust and Delight in God. The end of them all is that through them , and by them , we may act those Graces on God in Christ , Where this is not attended unto , when the Souls of Men do not apply themselves unto this Exercise of Grace in them , let them be never so Solemn as to their Outward Performance , be attended unto with Diligence , be performed with earnestness and delight , they are neither acceptable unto God , nor beneficial unto themselves , Isai. 1.11 . This therefore is the first general Spring of the Love of Believers , of them whose Affections are Spiritually renewed , unto the Ordinances of Divine Worship , and their delight in them . They have Experience that in and by them , their Faith and Love are excited unto a gracious Exercise of themselves on God in Christ. And when they find it otherwise with them , they can have no rest in their Souls . For this end are they ordained , sanctifyed and blessed of God , and therefore , are effectual means of it , when their Efficacy is not defeated by Unbelief . And those who have no Experience hereof in their attendance unto them , do as hath been said , fall into pernitious Extreams . Some continue their Observance with little regard unto God , in Cursed Formality . So they make them a means of their ruine by Countenancing of them in their Security . Others utterly reject them , at least the most Solemn of them , and therein both the Wisdom , and Grace and Authority of God by whom they are appointed . Because through the Power of their own Unbelief they find nothing in them . This being the immediate end of all Divine Institutions , this being the only way whereby we may give Glory unto God in their Observance , which is their ultimate End in this World ; & this being the Design in general of Believers in that Obedience they yield unto the Lord Christ in their diligent Observation of them ; We may consider how , in what way , and by what meanes those whose Affections are Spiritually renewed , do and ought to apply their Minds and Souls unto their Observance . And we may consider herein : first , What they do design ; and then what they endeavour to be found in the Exercise and Practice of , in their use and Enjoyment . First . They come unto them with this Desire , Design , and Expectation , namely , to be enabled , directed and excited by them , unto the Exercise of Divine Faith and Love. VVhen it is not so with any , where there is not this Design , they do in various degrees take the Name of God in vain , in their Observance . These are Approximationes Dei , The ways of drawing nigh unto God as they are every where called in Scripture . To suppose that a drawing nigh unto God may consist meerly in the Outward Performance of Duty . VVhatever be its Solemnity , is to reject all due Reverence of him . Forasmuch , saith the Lord , as this People draw near me with their Mouth , and with their Lips do honour me , but have removed their Hearts far from me , therefore I will proceed against them , Isaiah 29.13 . The Mouth and Lips are put by a Synechdoche , for all the means of outward worship and honour . These men may use , diligently attend unto , whil'st their Hearts are far from God , that is , when they do not draw nigh to him by Faith and Love. But all this VVorship is rejected of God with the highest Tokens of his displeasure and Indignation against it . First . Our Souls then have no way of approach unto God in Duties of VVorship , but by Faith ; no way of adherance or cleaving unto him , but by Love ; no way of abiding in him , but by Fear , Reverence , and Delight . When ever these are not in Excercise , Outward Duties of Worship are so far from being a meanes of such an Approach unto him , as that they set us at a greater Distance from him , than we were before , at least are utterly useless and fruitless unto us . So indeed they are unto the most who come unto them , they know not why , and behave themselves under them , they care not how : Nor is there any evil in the Hearts and ways of Men whereof God complaineth more in his Word , as that which is accompanied with the highest Contempt of him . And because these Ordinances of Divine Worship are means which the VVisdom and Grace of God hath appointed unto this end , namely , the Exercise and Increase of Divine Faith and Love , and therefore doth Sanctify and Bless them thereunto . I do not believe that they have any Delight in the Exercise of these Graces , nor do design growth in them , by whom these great meanes of them are despised or neglected . And although I have seen those Vallies of publick Worship forsaken , either on Pretences of higher Attainments in Faith , Light and Love , than to stand in need of them any more , or on a Foolish Opinion , that they cease upon the Dispensation of the Spirit , which is given unto us to make them useful and effectual , or on some Provocations that have been given unto some Men , or which they have taken unto themselves , which they have thought they could revenge by a neglect of Publick Administrations , or through Slavish Peace and Negligence in times of Difficulty , as is the manner of some , who forsake the Assemblies of the Saints , Heb. 16.25 . Yet , I never saw but it issued in a great decay , if not in an utter loss of all exercise of Faith and Love , and sometimes in open Profaneness . For such Persons Contemn , the way and meanes which God in his infinite Wisdom and Goodness hath appointed for their Exercise and Increase ; and this shall not prosper . VVe may therefore do well to consider , that the principal way whereby we may Sanctify the Name of God , in all Duties of his VVorship , and obtain the Benefit of them to our own Souls ; is by a Conscientious Approach unto them with an holy Desire and Design to be found in the Exercise of Faith and Love on God in Christ , and to be helped and guided therein by them . To be under an Efficacious Influence from this Design , is the best Preparation for any Duty . So David expresseth his Delight in the VVorship of God. How amiable are thy Tabernacles , O Lord of Hosts ! My Soul longeth ; yea , even fainteth for the Courts of the Lord : my Heart and my Flesh cryeth out for the Living God , Psal. 84.1 , 2. He longed for the Tabernacle , and the Courts of it , but it was the Enjoyment of God himself , the Living God that he desired and sought after . This was that which made him so servent in his Desires after those Ordinances of God. So he expresseth it , Psal. 63.2 . To see thy Power and thy Glory , so as I have seen thee in the Sanctuary . David had had great Communion with , and Delight in God by Faith and Love in the Solemn Duties of his VVorship . And this was that which inflam'd him with Desires after renewed Opportunities unto the same End. Secondly . This Design is not general , unactive , useless and sloathful . But such Persons diligently endeavour in the use of these Ordinances , and attendance unto them , to be found in the Exercise of these Graces . They have not only an Antecedent Design to be so , but a diligent actual Endeavour after it , not suffering their Minds by any thing to be diverted from the pursuit of that Design , Ecc. 5.1 . Whatever is not quickned and enlivened hereby ; they esteem utterly lost . Neither Outward Administrations , nor Order will give them Satisfaction when these things are wanting in themselves . Without the Internal Actings of the Life of Faith , external Administrations of Ordinances of Worship , are but dead things . Nor , can any Believer obtain real Satisfaction in them , or Refreshment by them , without an Inward Experience of Faith and Love in them , and by them . And it is that , which if we are wise , we shall continually attend unto the Consideration of . A watchful Christian will be careful lest he loose any one Duty , by taking up the Carcase of it . And the danger of so doing , is not small . Our Affections are renewed but in part . And as they are still liable to be diverted , and seduced from Spirituality in Duty , even by things earthly and carnal , through the Corruption that remaineth in them ; So there is a Disposition abiding in them , to be pleased with those external things in Religious Duties , which others , as we have shewed before , who are no way graciously renewed do satisfy themselves withal . The Grace and Oratory of the Speaker in preaching of the Word ; especially in these days wherein the Foppery of fine Language , even in Sacred things , is so much extolled ; the Order and Circumstances of other Duties , with Inclination and Love unto a Party , are apt to insinuate themselves with great Complacency into our Affections , so far as they are unrenewed . And these things discover the true Grounds whence it is that the Ordinances of Divine VVorship are so useless , as they are to many who seem to attend unto them with Diligence . They may be referred unto these three Heads . ( 1 ) They do not come unto them , as the meanes appointed of God for the Exercise of Faith and Love unto Christ , so as to make it their Design in their Approaches to them , without which , all that is spoken of Advantage in and by other Duties , is utterly lost . ( 2 ) They do not in and under them labour to stir up Faith and Love unto their due Exercise . ( 3 ) They suffer their Minds to be diverted from the Exercise of these Graces , partly by occasional Temptations , partly by attendance unto what is Outward only in the Ordinances themselves . Spiritual Affections find no place of Rest in any of these things ; such Proposals of God in Christ , of his VVill , and their own Duty , as may draw out their Faith , Love , Godly Fear and Delight into their due Exercise , is that which they enquire after , and acquiesce in . Two things alone doth Faith regard in all Duties of Worship as unto the Outward Administration of it . The one absolutely , the other comparatively ; both with respect unto the End mentioned , or the Exercise , Growth , and Encrease of Grace in us . The first is , that they may be of Divine Appointment . Where their Original and Observance is resolved into Divine Authority , there and there alone will they have a Divine Efficacy . In all these things , Faith hath regard to nothing but Divine Precepts and Promises . Whatever hath regard to any thing else , is not Faith , but Fancy . And therefore these uncommanded Duties in Religion , which so abound in the Papal Church , as that if not the whole , yet all the principal Parts of their Worship consist in them , are such as in whose Discharge it is impossible Faith should be in a due Exercise . That which it hath comparative respect unto , is the Spiritual Gifts of them unto whom the Administration of the Ordinances of the Gospel , in the publick Worship of the Church is committed . With respect unto them , Believers may have more Delight and Satisfaction in the Ministry of one than of another , as was touched before . But this is not because one is more learned than another , or more Elegant than another , hath more ability of Speech than another , or fervency in utterance than another , is more fervent or earnest in his Delivery ; but because they find the Gifts of one more suited , and more Effectual to stir up Faith and Love unto an holy Exercise in their Minds and Hearts , then what they find in some others . Hence they have a peculiar value for , and delight in the Ministry of such Persons , especially when they can enjoy it in due Order , and without the Offence of others . And Ministers that are wise , will in Holy Administrations neglect all other tings , and attend unto this alone , how they may be helpful unto the Faith , and Love , and Joy of Believers , so far as they are the Object of their Ministry . This is the first reason and ground whereon Affections Spiritually-Renewed , cleave unto Ordinances of Divine Worship , with Delight and Satisfaction ; namely , because they are the means appointed and Blessed of God , for the Exercise and Increase of Faith and Love , with an Experience of their Efficacy unto that End. Secondly , The Second is , Because they are the meanes of the Communication of a Sense of Divine Love , and Supplies of Divine Grace unto the Souls of them that do believe . So far as our Affections are renewed , this is the most principal attractive to cleave unto them with Delight and Complacency . They are , as was observed before , the ways of our approaching unto God. Now we do not draw nigh to God , as himself speaks , as a dry Hearth , or a barren Wilderness , where no Refreshment is to be obtained . To make a Pretence of Coming unto God , and not with Expectation of receiving good and great things from him , is to despise God himself , to overthrow the nature of the Duty , and deprive our own Souls of all Benefit thereby . And want hereof , is that which renders the worship of the most , useless and fruitless unto themselves . VVe are alwayes to come unto God , as unto an Eternal Spring of Goodness , Grace , and Mercy , of all that our Souls do stand in need of , of all we can desire in order unto our Everlasting Blessedness , and all these things , as unto Believers , may be reduced unto the two Heads before mentioned . First , They come for a Communication of a Sense of his Love in Jesus Christ. Hence doth all our Peace , Consolation , and Joy , all our Encouragement to do , and suffer according to the VVill of God , all our Supportments under our Sufferings , solely depend ; In these things do our Souls live ; and without them we are of all Men the most miserable . It is the Holy Spirit who is the immediate efficient Cause of all these things in us . He sheds abroad the Love of God in our Hearts , Rom. 5.5 . He witnesseth our Adoption unto us , Chap. 8.15 , 16. And thereby an Intrest in the Love of the Father , in God as he is Love. But the Outward Way and means whereby he communicates these things unto us , and effects them in us , is by the Dispensation of the Gospel , or the Preaching of it ordinarily . He doth the same work also in Prayer , oft-times in other Holy Administrations . For this end , for a Participation of this Grace , of these Mercies , do Believers come unto God by them . They use them as meanes to draw Water from the Wells of Salvation , and to receive in that Spiritual Sense of Divine Love , which God by them will communicate . So Christ , by his VVord , knocks at the Door of the Heart , if it be opened by Faith , he cometh in and Suppeth with men , giving them a gracious Refreshment , by the Testimony of his own Love , and the Love of the Father , Rev. 3.20 . Joh. 14.23 . This Believers look for in , and this they do in various measures receive by the Ordinances of Divine VVorship . And although some through their Fears and Temptations , are not sensible hereof , yet do they secretly receive these blessed gracious Supplies whereby their Souls are held in Life , without which they would pine away and perish . So he dealeth with them , Cant. 4.5 , 6. These are the Gardens and Galleries of Christ wherein he gives us of his Love , Cant. 7.12 . Those who are humble and sincere , know how often their Souls have been refreshed in them , and how long sometimes the Impressions they have received of Divine Grace and Love have continued with them unto their unspeakable Consolation . They remember what they have received in the Opening and Application of the exceeding great and pretious Promises , that are given unto them , whereby they are gradually more and more made Partakers of the Divine Nature ; how many a time they have received Light in Darkness , Refreshment under Despondencies , Relief in their Conflicts , with dangers and temptations , in and by them . For this Cause do Affections that are Spiritually renewed cleave unto them . VVho can but love and delight in that which he hath found by experience , to be the way and means of Communicating unto him the most invaluable Mercy , the most inestimable Benefit , whereof in this Life he can be made partaker ? He who hath found an hidden Treasure , although he should at once take away the whole of it ; yet will esteem the place where he found it . But if it be of that nature , that no more can be found or taken of it at once , but what is sufficient for the present Occasion , yet is so full and boundless , as that whenever he comes again to seek for it , he shall be sure to obtain present Supply , he will alwayes value it , and constantly apply himself unto it . And such is the Treasure of Grace and divine Love , that is in the Ordinances of divine VVorship . If we are Strangers unto these things , if we have never received Efficatious Intimations of Divine Love unto our Souls , in and by the Duties of Divine Worship , we cannot love them and delight in them as we ought . VVhat do men come to hear the VVord of God for ? What do they pray for ? VVhat do they expect to receive from him ? Do they come unto God as the Eternal Fountain of Living Waters ? as the God of all Grace , Peace , and Consolation ? Or do they come unto his VVorship without any Design as unto a dry and empty shew ? Do they fight uncertainly with these things as men beating the Air ? or do they think they bring something unto God , but receive nothing from him ? that the best of their Business is to please him in doing what he commands , but to receive any thing from him they expect not , nor do ever examine themselves whether they have done so or no ? It is not for Persons who walk in such wayes , ever to attain a due Delight in the Ordinances of Divine Worship . Believers have other Designs herein , and among the rest , this in the First place , that they may be a fresh made Partakers of Refreshing Comforting Pledges of the Love of God in Christ ; and thereby of their Adoption , of the Pardon of their Sins , and acceptance of their Persons . According as they meet with these things , in the Duties of Holy Worship , publick , or private , so will they love , value , and adhere unto them . Some Men are full of other Thoughts and Affections , so as that these things are not their principal Design or Desire , or are contented with that measure of them which they suppose themselves to have attained ; or at least are not sensible of the need they stand in , to have fresh Communications of them made unto their Souls ; supposing that they can do well enough without a renewed Sense of Divine Love every Day ; some are so Ignorant of what they ought to design , to look after , in the Duties of Gospel Worship , as that it is impossible they should have any real Design in them . Many of the better sort of Professors are too negligent in this matter . They do not long and pant in the Inward man , after renewed Pledges of the Love of God ; They do not consider how much need they have of them , that they may be encouraged and strengthened unto all other Duties of Obedience ; they do not prepare their Minds for their Reception of them , nor come with Expectation of their Communication unto them ; they do not rightly fix their Faith on this Truth , namely , that these Holy Administrations and Duties , are appointed of God in the first place , as the wayes and meanes of conveying his Love and a Sense of it unto our Souls . From hence springs all that Luke-warmness , Coldness , and Indifferency in and unto the Duties of holy Worship , that are growing among us . For if Men have lost the Principal Design of Faith in them , and dis-esteem the chiefest Benefit which is to be obtained by them , whence should Zeal for them , delight in them , or diligence in attendance unto them arise ? Let not any please themselves under the Power of such decayes ; they are Indications of their Inward Frame , and those infallible . Such Persons will grow cold , careless , and negligent , as unto the Duties of publick Worship , they will put themselves neither to Charge nor Trouble about them ; every Occasion of Life diverts them , and finds ready Entertainment in their Minds ; And when they do attend upon them , it is with great Indifferency and Unconcernedness . Yet would they have it thought , that all is still well within , as ever it was ; they have as good a respect unto Religion as any . But these things openly discover an ulcerous Disease in the very Souls of Men , as evidently as if it were written on their Foreheads ; what ever they pretend unto the contrary , they are under the Power of woful Decayes from all due regard unto Spiritual and Eternal Things . And I would avoid the Society of such Persons , as those who carry an infectious Disease about them , unless it were to help on their Cure. But herein it is that Affections Spiritually renewed do manifest themselves . When we do delight in , and value the Duties of Gods Worship , because we find by Experience , that they are , and have been unto us meanes of communicating a Sense and renewed Pledges of the Love of God in Christ , with all the Benefits and Priviledges which depend thereon ; then are our Affections renewed in and by the Holy Ghost . Secondly . They come for Supplies of Internal , Sanctifying , strengthning Grace . This is the second great Design of Believers in their Approaches unto God in his VVorship . The want hereof as unto Measures and Degrees they find in themselves , and are sensible of it . Yea , therein lyes the great Burden of the Souls of Believers in this VVorld . All that we do in the Life of God , may be referred unto two Heads . First , The Observance of all Duties of Obedience . And , Secondly , The Conflict with , and Conquest over Temptations . About these things , are we continually exercised . Hence the great thing which we desire , labour for , and pant after , is Spiritual Strength and Ability for the Discharge of our selves in a due manner with respect unto these things . This is that which every true Believer groaneth after in the inward Man , and which he preferreth infinitely above all Earthly Things . So he may have Grace sufficient in any competent measure for these ends , let what will befal him , he desireth no more in this VVorld . God in Christ is the only Fountain of all this Grace . There is not one Drachm of it to be obtained but from him alone . And as he doth communicate it unto us of his own Soveraign Goodness and Pleasure , so the ordinary way and meanes whereby he will do it , are the Duties of his Worship , Isaiah 40.28 , 29 , 30 , 31. Hast thou not known ? Hast thou not heard that the Everlasting God , the Lord , the Creator of the Ends of the Earth fainteth not , neither is weary ? There is no searching of his Understanding . He giveth Power to the faint , and to them that have no Might he increaseth Strength . Even the Youths shall faint and be weary , and the Young Men shall utterly fail . But they that wait upon the Lord shall renew their Strength : they shall mount up with Wings as Eagles , they shall run and not be weary , they shall walk , and not faint . All Grace and Spiritual Strength is originally seated in the nature of God , v. 28. But what relief can that afford unto us who are weak , feeble , fainting . He will act suitably unto his nature , in the Communication of this Grace and Power , v. 29. But how shall we have an Interest in this Grace , in these Opperations : wait on him in the Ordinances of his Worship , v. 31. The Word as Preached , is the Food of our Souls whereby God administreth Growth and Strength unto them , Joh. 17.17 . — 1 Pet. 2.23 . Desire , sayeth he the sincere Milk of the Word , that ye may grow thereby . But what Encouragement have we thereunto , if so be , sayeth he , you have tasted that the Lord is gracious . If in and by the Dispensation of this Word , you have had Experience of the Grace , the Goodness , the Kindness of God unto your Souls , you cannot but desire it and delight in it . And otherwise , you will not do so . When men have fate some good while under the Dispensation of the VVord , and in the enjoyment of other Ordinances , without tasting in them and by them , that the Lord is gracious , they will grow weary of it and them . Wherefore , Prayer is the way of his Appointment for the Application of our Souls unto him , to obtain a Participation of all needful Grace , which therefore he hath proposed unto us in the Promises of the Covenant , that we may know what to ask , and how to plead for it . In the Sacraments the same Promises are seal'd unto us , and the Grace represented in them effectually exhibited . Meditation confirms our Souls in the Exercise of Faith about it , and is the especial Opening of the Heart unto the Reception of it . By these meanes I say , doth God communicate all Supplies of renewing , strengthening , and sanctifying Grace unto us , that we may live unto him in all Holy Obedience , and be able to get the Victory over our Temptations . Under this Apprehension do Believers approach unto God in the Ordinances of his Worship . They come unto them as the meanes of Gods Communication unto their Souls . Hence they cleave unto them with Delight , so far as their Affections are renewed . So the Spouse testifyeth of her self ; I sate down under his Shadow with great Delight , Cant , 2.3 . In these Ordinances is the protecting refreshing Presence of Christ. This she rested in with great Delight . As they come unto them with these Designs and Expectations , so they have Experience of the Spiritual Benefits and Advantages which they receive by them , which more and more engageth them unto them in their Affections and Delights . All these things , those who have a Change wrought in their Affections , but not a Spiritual Renovation , are Strangers unto . They neither have the Design before mentioned in coming to them , nor the Experience of this Efficacy now proposed in their Attendance on them . But these Benefits are great ; as for Instance , when Men find the worth and Effect of the Word Preached on their Souls in its enlightning , refreshing , strengthening , transforming Power ; when they find their Hearts warmed , their Graces excited and strengthened , the Love of God improved , their Disponding Spirits under Trials and Temptations relieved , their whole Souls gradually more and more Conformed unto Christ : when they find themselves by it extricated out of Snares , Doubts , Fears , Temptations , and brought unto Satisfaction and Rest , they cannot but delight in the Dispensation of it , and rejoyce in it as the Food of their Souls . And it is a great Hinderance unto the Encrease of Spiritual Life , and Obstruction unto Fruitfulness , Thrnkfulness , and Consolation , when we are negligent in our Meditation about the Benefits that we receive by the Word , and the Advantages which we have thereby . For whil'st it is so with us , we can neither value the Grace of God , in granting us this Inestimable Priviledge , nor perform any Duty with respect unto it , in a right manner . This renders it an especial Object of our Affections as Spiritually renewed . That Secret Love unto , and Heavenly Delight in the Statutes and Testimonies of God , which David expresseth , Psal 119. arose from the Spiritual Benefit and Advantage which he received by them , as he constantly declares . And the sole Reason on the other hand , why men grow so careless , negligent , and cold in their Attendance unto the Preaching of the Word , is because they have no Experience of any Spiritual Benefit , or Advantage by it . They have been brought unto it by one means or another , mostly by conviction of their Duty . Their Minds have been variously affected with it , unto a Joy in the hearing of it , and readiness unto sundry Duties Of Obedience . But after a while , when a sense of those Temporary Impressions is worn off , finding no real Spiritual Benefit by it , they loose all delight in it , and become very indifferent as unto its Enjoyment . The Frame which such Persons at length arrive unto is described , Mal. 1.13 . and 3.14 . And none can give any greater Evidence of the Decay of all manner of Grace in them , or of their being destitute of all Saving-Grace , than when they apostatize from some degree of Zeal for , and Delight in the Dispensation of the Word of God , with such a cursed Indifferency , as many are overtaken withal . It cannot be otherwise . For seeing this is a way and means of the Exercise of all Grace , it will not be neglected , but where there is a Decay of all Grace ; however Men may please themselves with other Pretences . And when they are thus ensnared , every foolish Prejudice , every Provocation , every wanton Opinion and Imagination will confirm them in , and increase their gradual Backsliding . And as it is with Believers , as unto the hearing of the Word in general , so it is as unto the Degrees of Advantage which they find by it . VVhen Men have enjoyed the Dispensation of the Word in a peculiar manner , Spiritual and Effectual , if they can be content to forego it , for that which is more cold and lifeless , provided it possesseth the same time , and outward Form with the other , it is no great Evidence that their Souls do prosper . It is therefore those alone , who having a sense of the Efficacy of the Word on their Souls and Consciences unto all the holy Ends of it , who cleave unto it with Spiritual Love and Delight . They continually remember what holy Impressions it hath made on them , what Engagements it hath brought their Souls into , what encouragements unto Faith and Obedience it hath furnished them withal , and long after renewed Sense of its Enjoyments . When we do not find in our selves this Foundation of Spiritual delight in the Dispensation of the Gospel , we can have no great Evidence that our Affections are renewed . So also it is in the Duties of Prayer and Meditation . VVhen the Soul of a Believer hath had Experience of the Communion which it hath had with God in them , or either of them ; of the Spiritual Refreshment which it hath had from them , of the Benefits and Mercies which are obtained by them , in recovery from Temptations , Snares , Despondencies , in Victory over Sin and Sathan , in Spiritual Impressions , working it unto an holy watchful Frame , which hath abode with it in other VVayes and Occasions , with the like Advantages wherewith fervent and Effectual Prayer , and sincere Heavenly Meditation are accompanied , it cannot but have Love unto them , and Delight in them ; But if indeed we have no Experience of these things , if we find not these Advantages in and by these Duties ; they cannot but be a Burden unto us , nor do serve unto any other End but to satisfie Convictions . He who had the benefit of a serene and wholsome Air , in a recovery from many Diseases and Distempers , with the Preservation of his Health so obtained , will love it and prize it , and so will he these Duties , who hath been Partaker of any of these Saving Mercies and Priviledges wherewith they are accompanied . Some have been delivered from the worst of Temptations , and the nearest Approach of their Prevalency ( as to destroy themselves ) by a sudden Remembrance of the Frame of their Souls , and the Intimations of Gods Love , in such or such a Prayer , at such a time . Some have had the same Deliverance from Temptations unto Sin , when they have been carried away under the Power of their Corruptions , and all Circumstances have concurr'd under the Apprehensions of it , a Sudden Thought of such a Prayer or Meditation with the Engagement they made of themselves therein unto God , hath caused all the weapons of Sin to fall out of its hands , and all the Beauties of its Allurements to disappear . When others have been under the Power of such Dispondencies and Disconsolations , as that no present tenders of Relief can approach unto them , they have been suddenly raised and refreshed by the Remembrance of the intimate Love and Kindness between Christ and their Souls , that hath evidenced it self in former Duties . Multitudes in Feares , Distresses and Temptations , have found Relief unto their Spirits , and Encouragement unto their Faith in the Remembrance of the Returnes they have had unto former Supplications in the like Distresses . These are Grounds of Spiritual Delight in these Duties . Heartless , Lifeless , wordy Prayer , the Fruit of Convictions and Gifts , or of Custom and outward Occasions however multiplyed , and whatever Devotion they seem to be accompanied withal , will never ingage Spiritual Affections unto them . When these things are absent , when the Soul hath not Experience of them , Prayer is but a lifeless Form , a dead Carcase , which it would be a torment unto a Soul Spiritually alive to be tied unto . There may be a Season indeed , when God will seem to hide himself from Believers in their Prayers , so as they shall neither find that Life in themselves which they have done formerly , nor be sensible of any gracious Communications from him , but this is done only for a time , and principally to stir them up unto that Fervency and Preseverance in Prayer , as may recover them into their former , or a better Estate than yet they have attained unto . The like may be said concerning all other Duties of Religion , or Ordinances of Divine Worship . Fourthly , Believers whose Affections are Spiritually renewed do delight greatly in the duties of Divine Worship , because they are the great instituted way whereby they may give Glory unto God. This is the first and principal End of all Duties of Religion as they respect divine Appointment , namely , to ascribe and give unto God the Glory that is his due . For in them all , Acknowledgement is made of all the glorious Excellencies of the divine Nature , our dependance on him , and relation unto him . And this is that which in the first place , Believers design in all the Duties of divine Worship . And the Pattern set us by our Blessed Saviour in the Prayer he taught his Disciples directs us thereunto . All the first Requests of it concern immediately the Glory of God , and the Advancement thereof . For therein also all the Blessedness and Safety of the Church is included . Those who fail in this design , do err in all that they do , they never tend unto the mark proposed unto them . But this is that which principally animates the Souls of them that believe in all their Duties ; this their universal Relation unto him , and Love in that Relation makes necessary . Wherefore that way and means whereby they may directly and solemnly ascribe and give Glory unto God , is pretious and delightful unto them . And such are all the duties of divine Worship . These are some of the things wherein the respect of Affections Spiritually renewed , unto Ordinances and Duties of divine Worship , doth differ from the Actings of Affections towards the same Object which are not so santifyed and renewed . There are yet other things accompanied with the same Evidence of the difference between Affections Spiritually renewed , and those which have only a general Change wrought in them , by Convictions and some outward Occasions , which must in one or two Instances more be insisted on , with the Consideration of such Cases as derive from them . For my design herein , is not only to declare when our Minds are Spiritually renewed , but also what is the nature and operation of our Affections , whereby we are constituted and denominated , Spiritually-Minded , which is the Subject of our whole Enquiry . Herein then we shall proceed . CHAP. XVI . Assimulation unto things Heavenly and Spiritual in Affections Spiritually renewed . This Assimulation the Work of Faith. How , and whereby . Reasons of the want of Growth in our Spiritual Affections , as unto this Assimulation . WHen Affections are Spiritually renewed , in their Exercise , or fixing of themselves on Spiritual things ; There is an Assimulation wrought in them , and in the whole Soul unto those Spiritual and Heavenly things by Faith. But when there is a Change in them only , from other Causes and Occasions , and not from Renewing Grace , there is an Assimulation effected of Spiritual and Heavenly Things unto themselves , unto those Affections , by Imagination . This must somewhat at large be spoken unto , as that which gives the most eminent Distinction between the Frames of Mind , whose difference we enquire into . And to that end we shall cast our consideration of it into the ensuing Observations . First , Affections Spiritually renewed are in all their Actings , in their whole Exercise , under the Guidance and Conduct of Faith. It is Faith which in its Spiritual Light , hath the leading of the Soul in the whole Life of God ; we live here by Faith , as we shall do hereafter by Light. If our Affections deviate or decline in the least from the Guidance of the Faith , they degenerate from their Spirituality , and give up themselves unto the Service of Superstition . Next unto corrupt secular Interest in the management of crafty selfish Seducers , this hath been the great in-let of all Superstition and false Worship into the World. Blind Affection groping in the dark after Spiritual Things , having not the Saving Light of Faith to conduct them ; have seduced the Minds of Men into all manner of Superstitions , Imaginations , and Practices , continuing to do so at this day . And wherever they will lead the way , when Faith goeth not before them to discover both way and end , they that lead , and the Mind that is led , must fall into one Snare and Pit or another . Wherefore Affections that are Spiritually renewed , move not , act not , but as Faith discovers their Object , and directs them unto it . It is Faith that works by Love , we can love nothing sincerely with divine Love , but what we believe Savingly with Divine Faith. Let our Affections unto any Spiritual Things be never so vehement , if they spring not from Faith , if they are not guided by it , they are neither accepted with God , nor will promote the Interest of Spirituality and Holiness in our own Souls . Heb. 11.6 . Mat. 6.22 , 23. And this is the reason whence we oft times see great and plausible Appearances of Spiritual Affections , which yet endure only for a Season . They have been awakened , excited , acted by one means or another outward or inward ; but not having the Light of Faith to guide them unto their proper Object , they either wither and dye , as unto any appearing of Spiritual Motions ▪ or else keep the Mind tossed up and down in perpetual disquietment , without rest or Peace . The foolish Man wearieth himself , because he cannot find the way to the City . So was it with them who on the account of their Attendance unto the Doctrine of Christ , are called his Disciples , Joh. 6. Having preached unto them about the Bread which came down from Heaven , and giveth Life unto them that feed , they were greatly affected with it , and cryed out , Lord , evermore , give us of this Bread , v. 34. But when he proceeded to declare the Mystery of it , they having not Faith to discern and apprehend it , their Affections immediately decayed , and they forsook both him and his Doctrine , vers . 66. We may consider one especial Instance of this nature . Persons every day fall under great and effectual Convictions of Sin , and of their danger or certain Misery thereby . This stirs up and acts all their Affections , especially their Fears , Hopes , Desires , Sorrow , Self-Revenge , according as their Condition calls for them . Hence sometimes they grow restless in their Complaints , and turn themselves every way for relief , like men that are out of the way , and bewildred in the night . But in this State and Condition tell them of the only proper way and means of their Relief , which , let the World say what it will , is Christ and his Righteousness alone , with the Grace of God in him , and they quickly discover that they are strange things unto them , such as they do not understand , nor indeed approve . They cannot see them , they cannot discern them , nor any Beauty in them for which they should be desired . Wherefore after their Affections have been tossed up and down for a season , under the Power and Torment of this Conviction , they come unto one or other of these Issues with them . For either they utterly decay , and the Mind looseth all sense of any Impressions from them , so as that they wonder in themselves , whence they were so foolish as to be tossed and troubled with such melancholy Fancies , and so commonly prove as bad a sort of Men as live upon the Earth ; or they take up in a formal legal Profession wherein they never attain to be Spiritually-Minded . This is the best end that our Affections towards Spiritual things not guided by the Light of Faith , do come unto . Secondly , Faith hath a clear prospect into , and Apprehension of Spiritual things , as they are in themselves , and in their own nature . It is true , the Light of it cannot fully comprehend the nature of all those things which are the Objects of its Affections , For they are infinite and incomprehensible , such as are the Nature of God , and the Person of Christ ; and some of them , as future Glory , are not yet clearly revealed : But it discerns them all in a due manner , so as that they may in themselves , and not in any corrupt Representation , or Imagination of them , be the Object of our Affections . They are as the Apostle speaks , Spiritually discerned , 1 Cor. 2.14 . which is the reason why the natural man cannot receive them , namely , because he hath not Ability Spiritually to discern them . And this is the principal end of the Renovation of our Minds , the principal quality and effect of Faith , namely , the Communication unto our Minds , and the acting in us , of a Spiritual Saving Light , whereby we may see and discern Spiritual things as they are in their own Nature , Kind , and proper Use , see Ephes. 1.17 , 18 , 19. That the God of our Lord Jesus Christ , the Father of Glory , may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him . The Eyes of your Understanding being enlightned : that ye know what is the hope of his Calling , and what the Riches of the Glory of his Inheritance in the Saints , and what is the exceeding Greatness of his Power to us-ward who believe , according to the working of his mighty Power . 2 Cor. 4.6 . God shines in our Hearts , to give the Light of the Knowledge of his Glory in the Face of Jesus Christ. The End God designes , is to draw our Hearts and Affections unto himself . And unto this end , he gives unto us a glorious internal Light , whereby we may be enabled to discern the true nature of the things that we are to cleave unto with Love and Delight . Without this we have nothing but false Images of Spiritual things in our Minds : not alwayes as unto the Truth or Doctrine concerning them , but as unto their Reality , Power and Efficacy . This is one of the principal Effects of Faith , as it is the principal part of the Renovation of our Minds , namely , to discover in the Soul and represent unto the Affections things Spiritual and Heavenly , in their Nature , Beauty , and genuine Excellency . This attracts them if they are Spiritually renewed and causeth them to cleave with Delight unto what is so proposed unto them . He that believes in Christ in a due manner , who thereon discovers the Excellency of his Person , and the Glory of his Mediation , will both love him , and on his Believing rejoyce with Joy unspeakable , and full of Glory . So is , it in all other Instances ; the more steady is our view by Faith of Spiritual things the more firm and constant will our Affections be in cleaving unto them . And wherever the Mind is darkned about them , by Temptation or Seduction from the Truth , there the Affections will be quickly weakned and impaired . Wherefore , Thirdly , Affections thus lead unto , and fixed on Spiritual and Heavenly things under the Light and Conduct of Faith , are more and more renewed , or made in themselves more Spiritual and Heavenly . They are in their cleaving unto them , and delight in them , continually changed and Assimulated unto the things themselves : becomming more and more to be what they are namely , Spiritual and Heavenly . This Transformation is wrought by Faith , and is one of the most excellent Faculties and Operations , see 2 Cor. 3.18 . And the meanes whereby it works herein , are our Affections . In them as we are Carnal , we are conformed unto this World ; and by them as Sanctifyed , are we transformed in the renewing of our Minds , Rom. 12.2 . And this Transformation is the Introduction of a new Form or Nature into our Souls , diverse from that wherewith we were before endued . So is it described , Isaiah 11.6 , 7 , 8 , 9. A Spiritual Nature they were changed into . And it is twofold . First , Original and Radical as to the Substance or Essence of it , which is the Effect of the first Act of Divine Grace upon our Souls , when we are made new Creatures . Herein our Affections are passive , they do not transform us , but are transformed . Secondly , Gradual as unto its Increase ; and therein Faith works in and by the Affections . Whenever the Affections do cleave intensely unto any Object , they receive an Impression from it , as the Wax doth from the Seal when applyed unto it , which changeth them into its own likeness . So the Apostle affirms of sensual unclean Persons ; they have Eyes full of Adultery , 2 Pet. 2.14 . Their Affections are so wholly possessed and filled with their lustful Objects , as that they have brought forth their own likeness upon their Imaginations . That blots out all others , and leaves them no Inclinations but what they stir up in them . When men are filled with the Love of this World , which carries along with it all their other Affections , their Hopes , Fears , and Desires , unto a constant Exercise about the same Object , they become Earthly-Minded . Their Minds are so changed into the Image of the things themselves , by the effectual working of the corrupt Principles of Sin , Self-Love and Lust , as if they were made up of the Earth , and therefore have no Savour of any thing else . In like manner when by Faith men come to embrace Heavenly things , through the effectual Working of a Principle of Spiritual Life and Grace in them , they are every day more and more made Heavenly . The Inward Man is renewed day by Day . Love is more sincere and ardent , Delight is more ravishing and sensible , Desires are more inlarged and intense , and by all a Tast and Relish of Heavenly things is heightned into refreshing Experience see Rom. 5.2 , 3 , 4 , 5. This is the way whereby one Grace is added unto another , 2 Pet. 1.5 , 6. in Degrees . Great is the Assimulation between renewed Affections and their Spiritual Objects , that by this means may be attained . The Mind hereby becomes the Temple of God wherein he dwells by the Spirit ; Christ also dwelleth in Believers , and they in him . God is Love , and he that dwelleth in Love , dwelleth in God , and God in him , 1 John 4.16 . Love in its proper Exercise , gives a mutual Inhabitation unto God and Believers . In brief , he whose Affections are set upon Heavenly things in a due manner , will be Heavenly-Minded . And in the due Exercise of them , will that Heavenly Mindedness be encreased . The Transformation and Assimulation that is wrought , is not in the Object or Spiritual things themselves , they are not changed neither in themselves , nor in the Representation made of them unto our Minds ; But the Change is in our Affections which are made like unto them . Two Cases deriving from this Principle and Consideration , may be here spoken unto , and shall be so ; the first in this , and the other in the following Chapter . The one is concerning the Slowness and Imperceptibility of the Growth of our Affections in their Assimulation unto Heavenly things , with the Causes and Reasons of it . The other is , the Decays that frequently befall Men in their Affections unto Spiritual things instead of growing and thriving in them , with the Reasons and Causes thereof . First , This Progress and Growth of our Affections into Spirituality and Heavenliness , into Conformity unto the things they are set upon , is oft-times very slow , and some times imperceptible . Yea , for the most part , it is a hard thing to find it Satisfactorily in our selves or others . Our Affections stand like Shrubs in the Wilderness , which see not when good cometh , and are not like Plants in a Garden enclosed , which is watered every day . But it is not so without our Folly and our Sin. The Folly that keeps many in this Condition , consists herein ; The generality of Christians are contented with their present measures , and design little more , than not to lose the ground they have gained . And a pernitious Folly it is that both ruines the Glory of Religion , and deprives the Souls of Men , of Peace and Consolation . But so it is , Men have some grounds of Perswasion , or at least they hope , and suppose they have such grounds , that they are passed from Death unto Life , that they are in a State of Grace and Acceptance with God. This State they will endeavour to preserve by a diligent Performance of the Dutys it requireth , and the avoidance of such Sins , whereby they might make a forfeiture of it . But as for earnest watchful Endeavours and Diligence to thrive in this State , to grow in Grace , to be changed from Glory to Glory into the Image of Christ , to press forwards towards the mark of the High-Calling , and after Perfection to lay hold upon Eternal Life , to be more holy , more humble , more righteous , more Spiritually-minded , to have their Affections more and more transformed into the likeness of things above ; they are but few , that sincerely and diligently apply themselves unto it , or unto the means of these things . The Measures which they have attain'd unto , give Satisfaction unto the Church , and Reputation in the World , that they are Professours , and some so speak Peace unto their own Souls . To be more holy and heavenly , to have their Affections more taken up with the things above , they suppose somewhat inconsistent with their present Occasions and Affairs . By this means hath Religion lost much of its Glory , and the Souls of Men have been deprived of the principal Advantages of it in this World. Such Persons are like unto men who live in a Country whereni they are not only pressed with Poverty , and all sorts of Misery ; but are also obnoxious unto grievous Punishments , and Death it self , if they are taken in it . In this Condition they are told and assured of another Country , wherein so soon as they are arrived , they shall be freed from all Fear of danger of Punishment , and if they pass further into it , they shall meet with Riches , Plenty and a fair Inheritance provided for them . Hereon they betake themselves unto their Voyage to obtain an entrance into it , and Possession of it . But no sooner do they come within the Borders , and so are free from Danger , or fear of Punishment and Death , but they sit down and will go no further , to enjoy the good things of the Country whereunto they are come . And it falls out with many of them , that through their Sloath , Negligence , and Ignorance , they take up short of the true Bounds and Limits of the Country of Liberty and Peace which they aimed at , whereby Danger and Death surprize them unawares . This ruine could not have befallen them , had they industriously endeavoured to enter into the heart of the Country , and have possessed the good things thereof . At best , being only in the Borders , they lead a poor Life all their dayes , exposed to wants and danger . So it is in this case . Men falling under the Power of Convictions , and those restless Fears wherewith they are accompanied , will stir up themselves , and enquire how they may fly from the Wrath to come , how they may be delivered from the State of Sin , and the Eternal Misery which will ensue thereon . In the Gospel not only Mercy and Pardon are proposed unto them on their believing , which is the first entrance into the Heavenly Country ; But Peace , and Joy , and Spiritual Strength upon their Admission into it , and a progress made in it by Faith and Obedience . But many when they have attain'd so far , as that they have some hopes of Pardon and Freedom from the Curse , so as to deliver them from their tormenting Fears , will endeavour to preserve those hopes , and keep that State ; but will not pass on to a full Enjoyment of the precious things of the Gospel , by Growth in Grace and Spiritual Affections . But how many of them fall under woful Mistakes . For supposing themselves to be in a Gospel State , it proves in the Issue , that they never entred into it . They were not it may be far from the Kingdom of Heaven , in the same Sense as it was spoken of him who never came thither . There is no way to secure an Interest in the Gospel , as to Pardon and Mercy , Safety and Deliverance , but by a Growth in Grace , Holiness , and Spirituality , which gives an entrance into the choicest Mercies and Priviledges of it . This Folly of Men in taking up with their Measures , endeavouring only to maintain that State and Condition which they hope they have attained , is the great reason why their Affections do not dayly grow up into Spirituality , through an Assimulation unto Heavenly things . And a Folly it is , attended with innumerable Aggravations . As for Instance . First , It is contrary and destructive unto the genuine and principal Property of Gospel Grace . For it is every where compared by our Saviour unto things which from small Seeds and Beginings , do grow up by a continual Increase unto large measures , as to a grain of Mustard Seed , a little leaven , and the like . That Grace in whose nature it is not to thrive and grow , may Justly be suspected , and ought diligently to be examined by them who take care of their own Souls and would not be eternally deceived . Secondly , It is contrary unto the most excellent or invaluable Evangelical Promises recorded in the Old Testament and the New ; and which are amongst the principal Supportments of the Faith , Hope , and Comfort of Believers . God hath given them unto us , to encourage us unto an Expectation of such Supplies of Grace , as shall cause us to thrive and grow against all Opposition , unto the utmost of our Continuance in this World. And they are so multiplyed as that there is no need to mention any of them in particular ; God evidencing thereby how great is the Grace , and how pretious which he so often promiseth , and of what Consideration it is of unto our selves , see Psal. 92.13 , 14 , 15. Isai. 40.28 , 29 , 30 , 31. Wherefore the Folly of taking up with present measures of Grace , Holiness , and Spirituality , is attended with two unspeakable Evils . First , A Signal Contempt of the Love , Grace , Faithfulness , and Wisdom of God , in giving of us such Promises of Grace , to make us to encrease , thrive , and grow . How can it be done more effectually , than by such a neglect of his Promised Grace . Secondly , An Evidence that such Persons love not , care not for Grace or Holiness for their own Souls , but meerly to serve their turn at present as they suppose ; nor do desire the least of Grace or Priviledge by Christ , without which they can have any hopes to get to Heaven . This sufficiently discovers men to be wholly under the Power of Self-Love , and to center therein ; for if they may have so much Grace and Mercy , as may save them , they care for no more . Thirdly , It is repugnant unto the Honour of Gospel Grace , as though it would carry us so far , and no farther in the way to Glory . For it must be known that this sort of Persons who sit down in their present Measures and Attainments either really have no true Grace at all , or that which is of the lowest , meanest , and most imperceptible size and degree . For if any one hath attained any considerable Growth in Faith and Love , in the Mortification of Sin , in Heavenly-Mindedness , it is utterly impossible but that ordinarily he will be pressing forward towards farther Attainments , and farther Degrees of Spiritual Strength in the Life of God. So the Apostle declares it in his own Example , Phil. 3.10 , 11 , 12 , 13 , 14. What thoughts can these Persons have concerning the Glory , Power , and Efficacy of Gospel Grace , which they suppose they have received . If they measure them by the Effects which they find in themselves , either as unto the Mortification of Sin , or Strength unto , and Delight in Duties of Holiness , or as unto Spiritual Consolation , they can see no Excellency nor Beauty in them . For they do not manifest themselves but in their Success , as they transform the Soul dayly into the Image of Christ. Fourthly , It is that which hath lost the Reputation and Glory of the Religion in the World , and therein the Honour of the Gospel it self . For the most of Professors do take up with such Measures as put no lustre upon it , as give no Commendation unto the Religion they profess . For their measures allow them such a Conformity unto the World , in their Wayes , Words and Actions , in their Gestures , Apparrel , and Attire , as that they are no way visibly to be distinguished from it . Yea , the Ground and Reason why the most do rest in their present measures , is because they will not be further differenced from the World. This hath greatly lost the Glory , Honour , and Reputation of Religion amongst us . And on the other side , if all visible Professors would endeavour continually to grow and thrive in Spirituality of Mind , and Heavenlyness of Affections , with Fruits suited thereunto , it would bring a Conviction on the world , that there is a Secret Invisible Power , accompanying the Religion they profess , transforming them dayly into the Image and Likeness of God. Fifthly , Whatever is pretended unto the contrary , it is inconsistent with all solid Peace of Conscience . For so such thing is promised unto any who live in such a Contempt of Divine Promises ; nor is it attainable but by the diligent Exercise of all those Graces which lye neglected under this Frame . Few men are able to judge whether they have real , eternal , abiding Peace or no , unless it be in Case of Tryals and Temptations . At other Seasons , general Hopes and Confidences do , or may supply the want of it in their Minds . But when any Fear , Danger , Tryal , or Word of Conviction befalls them , they cannot but enquire and examine how it is with them . And if they find their Affections cold , dead , earthly , carnal , withering , not spiritual or heavenly , there will be an end of their supposed Peace , and they will fall into woful Disquietments , and they will then find that the Root of all this Evil lyes in this Frame and Disposition . They have been so far satisfyed with their present measures or attainments in Religion , as that the utmost of their Endeavours have been , but to preserve their Station , or not to forfeit it by open Sins , to keep their Souls alive from the severe Reflections of the Word and their Reputation fair in the Church of God. Spiritually to thrive , to prosper in their Souls , to wax fat and flourishing in the Inward Man , to bring forth more fruit as Age increaseth , to press towards Perfection , are things they have not designed nor pursued . Hence it is that so many among us , are visibly at an unthrifty stand in the World ; that where they were one Year , there they are another , like Shrubs in the Wilderness , not like the Plants in the Garden of God , not as Vines planted in a very fruitful Hill. Yea , though many are sensible themselves , that they are cold , lifeless , and fruitless , Yet will they not be convinced , that there is a necessity of making a dayly progress in Spirituality and Heavenly-Mindedness , whereby the Inward man may be renewed day by day , and Grace augmented with the Increase of God. This is a work as they suppose for them who have nothing else to do ; not consistent with their Business , Callings , and Occasions ; not necessary as they hope unto their Salvation , nor it may be , to be attained by them , if they should set themselves about it . This Apprehension of Imagination , upon the beginning of the Declension , and decay of Christian Religion in the many , Cast of all Holiness and Devotion unto a sort of men who undertook to retire themselves utterly out of the World , amongst whom also the Substance of Religion was quickly lost , and a Cloud , or Meteor of Superstition embraced in the Room of it . But this Folly is ominous unto the Souls of men . Those who have made the greatest Progress in the Conformity of their Affections unto things Spiritual and Heavenly , know most of its Necessity , Excellency , and Desireableness ; yea , without some Progress in it , these things will not be known . Such will testify that the more they attain herein , the more they see there is yet to be attained , and the more they do desire to attain what is behind . Forgetting those things which are behind , they reach forth unto the things that are yet before them ; like men running in a Race , whose Prize and Reward is yet before them . Phil. 3.13 , 14. It is a comely thing to see a Christian weaned from the World , minding Heavenly Things , green and flourishing in Spiritual Affection . And it is the more lovely , because it is so rare . The generality of them take up with those measures , which neither glorifie God , nor bring in durable Peace into their own Souls . That which men pretend , and complain of herein , is the difficulty of the Work. They can as they suppose preserve their present Station , but to press forward to grow in Grace , to thrive in their Affections , this is too hard for them . But this Complaint is unequal and unjust and adds unto the guilt of their Sloth . It reflects upon the Words of our Saviour , that his Yoke is easy , and his Burden Light , that his Commandments are not grievious . It expersseth Unbelief in the Promises of God , tendring such Supplies of Grace as to render all the wayes of Wisdom easy , yea , Mercy and Peace . It is contrary unto the Experience of all who have with any Sincerity and Diligence ingaged in the wayes of Gospel Obedience . And the whole cause of the pretended Difficulty lyes in themselves alone ; which may be reduced unto these two Heads . First , A Desire to retain some thing , or things , that is , or are inconsistent with such a Progress . For unless the Heart be ready on all Occasions , to esteem every things as Loss and Dung , so as we may win Christ , the work will be accomcompanied with insuperable Difficulties . This is the first Principle of Religion , of Gospel Obedience , that all things are to be despised for Christ. But this Difficulty ariseth not from the thing it self , but from our Indisposition unto it , and unfitness for it . That which is an easy pleasant Walk unto a found and healthy Man , is a toilsome Journey to him that is diseased and infirm . In particular , whilst Men will retain an inordinate respect unto the World , the Vanities , the Pleasures , the Profits , the Contentments of it ; whil'st Self-Love , putting an undue Valuation on our Persons , our Relations , our Enjoyments , our Reputations , doth cleave unto us , we shall labour in the Fire when we ingage in this Duty ; or rather we shall not at all sincerely ingage in it ; wherefore the Apostle tells us , that in this case , we must cast off every weight , and the Sin that doth so easily beset us , if we intend to run with Joy the Race that is set before us , Heb. 12.1 . Secondly , It is because Men dwell continually upon the Entrances of Religion in the first and lowest Exercise of Grace ; some are alwayes beginning at Religion , and the beginning of things are alwayes difficult . They design not to be Compleat in the whole Will of God , nor to give all Graces their perfect Work. They do not with use , habituate Grace unto a readiness in all the Actings of it , which the Apostle commends in them that are perfect or compleat , Heb. 5.14 . Hence he calls such Persons Babes , and Carnal , comparatively unto them that are strong men and Spiriual . Such Persons do not obliege themselves unto the whole Work , and all the Duties of Religion , but only what they Judge necessary unto them in their present Circumstances . In particular , they do not attempt a thorow-work in the Mortification of any Sin , but are hewing and hacking at it , as their Convictions are urgent , or abate , the Wounds whereof in the Body of Sin , are quickly healed . They give not any Grace its perfect Work , but are alwayes making Essayes , and so give over . Whil'st it is thus with any , they shall alwayes be deluded with the Apprehensions of insuperable Difficulties , as to the Growth of their Affections in Spirituality and Heavenliness . Remove these things out of the way as the ought to be removed , and we shall find all the Paths wherein we are to walk towards God , to be Pleasantness and Peace . This is the first Cause whence it is , that there may be Affections truely Spiritual and gratiously renewed in some Persons , who yet do not thrive in an Assimulation and Conformity unto Heavenly things . Men take up with their present measures ; and thereon pretend either necessary Occasion , or Discouragements from Difficulties in attempting Spiritual Growth in the inward Man. But they may thank themselves , if as they bring no honour unto Christ , so they have no solid Peace in their own Souls . Secondly , As the Evil proceedeth from Folly , so it is alwayes the Consequent of Sin , of many Sins , of various sorts . Let us not dwell on heartless Complaints , that we do not find our Affections lively and heavenly ; that we do not find the Inward Man to thrive or grow . Let us not hearken after this or that Relief or Comfort under this Consideration , as many things are usually insisted on unto that purpose . They may be of use , when Persons are under Temptations , and not able to make a right Judgement of themselves . But in the Course of our ordinary walking with God , they are not to be attended , not retired unto . The general Reason of this evil State , is our own sinful Carelesness , Negligence and Sloth , with perhaps an Indulgence unto some known Lust or Corruption . And we do in vain seek after refreshing Cordials , as though we were only Spiritually faint , when we stand in need of Launcings and Burnings , as nigh unto a Lethargy . It would be too long to give Instances of these Sins , which fail not effectually to obstruct the thriving of Spiritual Affections . But in general , when men are careless as unto that continual Watch which they ought to keep over their Hearts ; whil'st they are negligent in holy Duties , either as unto the seasons of them , or the manner of their Performance ; when they are Strangers unto holy Meditation , and self-Examination ; whil'st they inordinately pursue the things of the World , or are so tender and delicate , as that they will not undergo the hardship of an heavenly Life , either as unto the Inward or Outward Man ; much more when they are vain in their Conversation , corrupt in their Communication , especially if under the Predominant Influence of any particular Lust , it is vain to think of thriving in Spiritual Affections . And yet thus it is with all who ordinarily , and in their constant Course are thriftless herein . CHAP. XVII Decayes in Spiritual Affections , with the Causes and Danger of them . Advice unto them who are sensible of the Evil of Spiritual Decays . IT must be acknowledged , that there is yet that which is worse than what we have yet insisted on , and more opposite unto the Growth of Affections in Conformity unto Heavenly things , which is the proper Character of those that are Spiritually renewed . And this is their Spiritual Decay manifesting it self in sensible and visible Effects . Some there are , yea many , who upon the Beginning of a Profession of their Conversion unto God , have made a great appearance of vigorous , active , Spiritual Affections ; yea , it is so with most , it may be , all who are really so converted . God takes notice of the Love of the Youth in his People , of the Love of their Espousals . In some , this vigiour of Spiritual Affections is from the real Power of Grace , exerting its Efficacy on their Hearts and in their Minds . In others , it is from other Causes , as for Instance , Relief from Conviction by Spiritual Illumination , will produce this Effect . And this falls out unto their Advantage of such Persons that generally a Change is wrought in their younger dayes . For then their Affections in their natural Powers are active , and bear great sway in the whole Soul. Wherefore the Change that is made , is most eminent in them , be it what it will. But as men Increase in Age , and thereon grow up in Carnal Wisdom , and a great valuation of Earthly things , with their Care about them and Converse in them , they abate and decay in their Spiritual Affections every day . They will abide in their Profession , but have lost their first Love. It is a shame and folly unutterable , that it should be so with any who make Profession of that Religion , wherein there are so many incomparable Excellencies to endear and ingage them to it more and more ; but why should we hide what Experience makes manifest in the Sight of the Sun ; and what multitudes proclaim concerning themselves ? Wherefore I look upon it as a great Evidence , if not absolutely of the Sincerity of Grace , yet of the Life and Growth of it , when men as they grow up in age , do grow in an Undervaluation of present things , in contempt of the World , in Duties of Charity and Bounty , and decay not in any of them . But I say , it is usual that the Entrances of Mens Profession of Religion and Conversation unto God , are attended with vigorous active Affections towards Spiritual things . Of them who really and sincerely believed , it is said that on their believing , they rejoyced with Joy unspeakable , and full of Glory . And of those who only had a work of Conviction on them , improved by temporary Faith , that they received the Word with Joy , and did many things gladly . In this State do many abide and thrive , until their Affections be wholly transformed into the Image and likeness of things above . But with many of all sorts it is not so ; they fall into woful Decayes as unto their Affections about Spiritual things , and consequently in their whole Profession and Conversation , their Moisture becomes as the drought in Summer . They have no Experience of the Life and Actings of them in themselves , nor any Comfort , or Refreshment from them ; they honour not the Gospel with any Fruits of Love , Zeal , or Delight , nor are useful any way unto others by their Example . Some of them have had seeming Recoveries , and are yet again taken into a lifeless Frame : Warnings , Aflictions , Sicknesses , the Word have awakened them , but they are fallen again into a dead Sleep ; so as that they seem to be Trees whose Fruit withereth , without Fruit , twice dead , plucked up by the Roots . Some things must be spoken unto this woful Condition in general , as that which is directly opposite unto the Grace and Duty of being Spiritually Minded ; and contrary unto , and obstructive of the Growth of Spiritual Affections in an Assimulation unto Heavenly things . And what shall be spoken may be applied unto all the Degrees of these Decayes , though all of them are not alike dangerous or perillous . First , There may be a time of Temptation , wherein a Soul may apprehend in it self not only a Decay in , but an utter Loss of all Spiritual Affections , when yet it is not so . As Believers may apprehend and Judge that the Lord hath forsaken and forgotten them when he hath not done so , Isaiah 49.14 , 15. So they may under their Temptations apprehend , that they have forsaken God , when they have not done so : As a man in the Night may apprehend he hath lost his way , and be in great Distress , when he is in his proper Road. For Temptation brings Darkness and Amazement , and leads into Mistakes and a false Judgement in all things . They find not , it may be , Grace working in Love , Joy , and Delight as formerly , nor that Activity of Heart and Mind in Holy Duties which Spiritual Affections gave unto them . But yet it may be , the same Grace works in Godly Sorrow , by Mourning , Humiliation , and Self-Abasement , no less effectually , nor less acceptably unto God. Such as these I seperate from the present Consideration . Secondly , There may be a Decay in Affections themselves as unto their actings towards any Objects whatever ; at least as unto the outward Symptoms and Effects of them , and on this ground , their Opperations towards Spiritual things may be less sensible . So men in their younger days may be more ready to express their Sorrow by tears , and their Joy by sensible Exaltation and Motion of their Spirits , than in riper Years . And this may be so , when there is no Decay of Grace in the Affections as renewed . But ( 1 ) When it is so , it is a Burthen unto them in whom it is . They cannot but mourn and have a Godly-Jealousy over themselves , least the Decayes they find , should not be in the Outward , but the Inward , not in the natural , but the Spiritual Man. And they will labour that in all Duties , and at all times it may be with them , as in Dayes of old , although they cannot attain Strength in them that vigour of Spirit , that Life , Joy , Peace , and Comfort which any have had Experience of . Secondly , There will be in such Persons , no Decayes in Holiness of Life , nor as unto Diligence in all Religious Duties . If the Decay be really of Grace in the Affections , it will be accompanied with a proportionable Decay in all other things , wherein the Life of God is concerned . But if it be only as unto the sensible Actings of natural Affections , no such Decay will ensue . Thirdly , Grace will in this case more vigorously act it self in the other Faculties and Powers of the Soul , as the Judgment and the Will in their Approbation of , and firm adherence unto Spiritual things . But Fourthly , When men find , or may find their Affections yet quick , active , and intent on other things , as the lawful Enjoyments and Comforts of this Life , it is in vain for them to relieve themselves , that the Decayes they find , are in their Affections as natural , and not as they ought to be gratious . If we see a man in his old age grow more in Love with the things of this World , and less in Love with the things of God , it is not through the weakness of nature , but through the strength of Sin. On these , and it may be , some other the like Occasions , there may be an Apprehension of a Decay in Spiritual Affections , when it may not be so , at least not unto the Degree that is apprehended . But when it is so really , as it is evidently with many , I had almost said with the most in these Dayes , it is a woful Frame of Heart , and never enough to be lamented . It is that which lies in direct Contradiction unto that Spiritual-Mindedness which is Life and Peace . It is a Consumption of the Soul which threatens it with Death every day . It belongs not unto my Design to treat of it in particular ; yet I cannot let it pass without some remarks upon it , it being an Evil almost epidemical among Professors , and prevalent in some unto such a Degree , as that they seem to be utterly forsaken of all Powers of Spiritual Life . Now besides all that Folly and Sin which we before discovered as the Causes of the want of the Growth of our Affections in Spirituality and Heavenliness , which in this case of their Decay are more abominable , there is a multiplication of Evils wherewith this State of Heart and Mind is accompanied . For First , It is that which of all things , the Lord Christ is most displeased with in Churches or Professors . He pitties them in their Temptations , he suffers with them in their Persecution , he interceeds for them on their Surprizal but threatens them under their Spiritual Decayes Rev. 2.4 , 5. Chap. 3.2 . This he cannot bear with , as that which both reflects Dishonour upon himself , and which he knows to be ruinous unto those in whom it is . He will longer bear with them who are utterly dead , than with those who abide under these Decayes , Rev. 3.15 , 16. This is the only Case wherein he threatens to reject and cast off a Professing Church , to take away his Candlestick from it , unless it be that of False Worship and Idolatry . He that spake thus unto the Churches of old , speaks now the same unto us ; for he lives for ever , and is alwayes the same , and his Word is living and unchangeable . There is not one of us who are under this Frame , but the Lord Christ by his Word and Spirit testifyeth his displeasure against us ; and if he be against us , who shall plead for us . Consider what he says in this Case , Revel . 2.5 . Chapter 3.3 . O who can stand before these dreadful Intimations of his Displeasure ! The Lord help us to mind it , least he in whom we profess to place our only trust , be in our Tryal found our greatest Enemy . Take heed of such sins as Christ himself our only Advocate hath put a mark upon , as those which he will not save us in . Secondly , It is that wherewith above all things the Holy Spirit is grieved . His work it is to give Grace an Encrease and Progress in our Souls . He begins it , and he carries it on . And there can be no greater grief unto a wise and gratious Worker , than to have his work decay and go backward under his hand . This is the Occasion of those Complaints of God which we find in the Scripture , of the unprofitableness and backsliding of Men after the use of means and remedies for their Fruitfulness and Cure. What , saith he , could I have done more for my Vineyard than I have done ? Why then , when I looked for Grapes , did it bring forth wild Grapes . Can any thing be apprehended to be such a just matter of Grief and Complaint unto the Holy Spirit , to see and find those whom he had once raised up unto Holy and Heavenly Affections , so as that their Delights were in , and their Thoughts much upon the things that are above , to become Earthly or sensual , to have no sensible Actings of any of his Graces in them which is the State of them who are under the Power of Spiritual Decayes . And this is the only cause wherein God speaks unto men in the way of complaint and Expostulation ; and useth all sorts of Arguments to convince them of their Folly herein . When a wise , tender , and careful Parent , hath been diligent in the use of all means for the Education of his Child , and he for some time hath given good hopes of himself , finds him to slacken in his diligence , to be careless in his calling , to delight in evil Company , how solicitous is his heart about him , how much is he grieved , and affected with his miscarriage . The heart of the Spirit of God is infinitely more tender towards us , than that of the most affectionate Parent can be towards an only Child . And when he with Cost and Care hath nourished , and brought us up unto some Growth and Progress in Spiritual Affections , wherein all his Concerns in us do lye , for us to grow cold , dul , earthly-Minded , to cleave unto the Pleasures , or Lusts of this World , how is he grieved , how is he provoked . It may be this Consideration of grieving the Holy Spirit , is of no great weight with some ; they should have little Concernment herein , if they could well free themselves in other Respects ; but let such Persons know , it is impossible for them to give a greater Evidence of a profligate hardness in Sin. Thirdly , This is that which in an especial manner provoketh the Judgements of God against any Church , as was intimated before When in the Order of Profession and Worship , any Church hath a Name to live , but as to the Power of Grace acting in the Affections , is dead : when it is not so cold as to forsake the external Institutions of Worship , nor so hot as to enliven their Duties with Spiritual Affections , the Lord Christ will not long bear with them ; yea , Judgement , will suddenly break out towards such an House of God. Fourthly , It is absolutely inconsistent with all Comfortable Assurance of the Love of God. Whatever Persons under the Power of such a Frame , pretend unto of that kind , it is sinful Security , not gracious Assurance or Peace . And constantly as Professors grow cold and decay in their Spiritual Affections , Stupidity of Conscience , and Security of Mind do grow also u●on them . It is so , I say , unless they are sometimes surprised or overtaken with some greater Sin , which reflects severely on their Consciences , and casts them for a time under Troubles and Distresses . But that Peace with God , and a comfortable Assurance of Salvation , should be consistent with an habitual Decay in Grace , especially in those Graces which should act themselves in our Affections , is contrary to the whole Tenour and Testimony of the Scripture ; and the Supposition of it would be the Bane and Poyson of Religion . I do not say that our Assurance and Peace with God , do arise wholly from the Actings of Grace in us ; there are other Causes of them , whereinto they are principally resolved : But this I say , under an habitual Declension , or Decay of Grace in the Spirituality of our Affections , no man can keep or maintain a gracious Sense of the Love of God , or of Peace with him . And therefore there is no Duty more severely to be pressed on all at this Day , than a diligent Examination and Trial of the grounds of their Peace ; least it should be with any of them as it was with Luodicen , who was satisfyed in her good State and Condition , when it was most miserable , and almost desperate . Yea , I must say , that it is impossible that many Professors , whom we see and converse withal , should have any solid Peace with God. Do men gather Figs from Thorns , or Grapes from Thistles ? It is a Fruit that will not grow on a vain , earthly , selfish Frame of Mind and Conversation . And therefore such Persons whatever they pretend , are either asleep in a sinful Security , or live on most uncertain Hopes , which probably may deceive them . Nothing can be so ruinous unto our Profession as once to suppose it is an easy Matter , a thing of Course , to maintain our Peace with God. God forbid but that our utmost Diligence , and continued Endeavours to thrive in every Grace should be required thereunto . The whole Beauty and Glory of our Religion depends hereon . To be Spiritually-Minded is Life and Peace . 5. Such a decay as that described , is a dangerous Symtom of an Evil State and Condition , and that those in whom it is , will at last be found to be but Hypocrites . I know such Persons will , or may have pretended Evidences unto the contrary , and that they are well enough satisfyed of , and with their own Sincerity in many things ; so as that it is impossible to fix upon the the Sense and Conviction of being but Hypocrites . But this Apprehension ariseth from a false notion of Hypocrisy . No man they suppose is an Hypocrite , but he that generally , or universally pretends himself in Religion to be what he is not , and what he knows himself not to be , or at least , might easily do so . And it is true , that this is the broadest Notion of Pharisaical Hypocrisy . But take an Hypoerite for him , who under Light , Profession , Gifts , Duties , doth habitually and willingly fail in any Point of sincerity , he is no less a perishing Hypocrite than the former , and it may alter the Case with them . I do not say that every one in whom there is this prevalent Decay in Spiritual Affections , is an Hypocrite ; God forbid : I only say that where it continues without Remedy , it is such a Symtome of Hypocrisy , as that he who is wise , and hath a care of his Soul , will not rest until he hath searched it unto the bottom . For it seemes as if it were thus with such Persons ▪ They have had a false or imperfect Work in that Conversion unto God which they have professed . Conviction of Sin , Communication of Spiritual Light and Gifts , Alteration upon the Affections , Change of Socicty and Conversation , have made it up . Now it is the nature of such a Work greatly to flourish for a Season , in all the principal Parts and Duties of Profession . But it is in its Nature also gradually to decay , until it be quite withered away . In some it is lost by the Power of some vigorous Temptations , and particular Lusts indulged unto , ending in Worldliness and Sensuality ; but in the most it decayes gradually , until it hath lost all its Savour and Sap , see Joh. 15.3 . Wherefore , whil'st men find this Decay in themselves , unless they are fallen under the Power of a destructive Security , unless thay are hardned through be Deceitfulness of Sin , they cannot but think it their Duty to examine how things stand with them , whether they ever effectually closed with Christ , and had the Faith of Gods Elect , which works by Love ; seeing it is with them , as though they had only a work of another nature . For a Saving Work in its own nature , and in the diligent use of Means , Thrives , and Groweth , as the whole Scripture testifyeth : but it is this false and imperfect working , that hath no Root , and is thus subject to withering . Sixthly , Persons in such an Estate are apt to deceive themselves with false Hopes and Notions , whereby the Deceitfulness of Sin doth put forth its Power , to harden them unto their Ruine . Two ways there are whereby this pernitious Effect is produced . The one by the prevalency of a particular Lust or Sin , the other by a neglect of Spiritual Duties , and a vain Conversation in the World , under which the Soul pines away and consumes . As unto the first of these , there are three false Notions , whereby the Deceitfulness of Sin , deludes the Souls of Men. The First is , that it is that one Sin alone wherein they would be indulged . Let them be spared in this one thing , and in all other they will be exact enough . This is the Composition that Naaman would have made in the Matters of Religion , 2 Kings 5.18 . And it is that which many trust unto . Hence it hath by the Event been made to appear , that some Persons have lived long in the Practice of some gross Sins , and yet all the while used a Semblance of great diligence in other Duties of Religion . This is a false Notion whereby poor Sinners delude their own Souls . For suppose it possible that a man should give himself up unto any Lust , or be under the Power of it , and yet be observant of all other Duties , yet this would give him no Relief as unto the Eternal Condition of his Soul. The Rule is peremptory unto this purpose , Jam. 2.10 , 11. One Sin willingly lived in , is as able to destroy a Mans Soul , as a thousand . Besides , it is practically false . There is no man that lives in any one known Sin , but he really lives in more , though that only bears the chiefest Sway. With some such Persons , these Sins appear unto others , who observe their Frame and Spirit , though they appear not to themselves ; In some they are manifest in themselves , although they are hidden from others , 1 Tim. 5.24 . But let no man relieve himself with thoughts that it is but one Sin , whil'st that one Sin keeps him in a constant Neglect of God. Hence , Secondly , They deceive themselves hereby , for they Judge that although they cannot as yet shake off their Sin , yet they will continue still to love God , and abound in the Duties of his Worship . They will not become Haters of God and his Wayes , and Persecutors for all the World , and therefore hope that notwithstanding this one Zoar , this lesser Sin , which their Constitution and their Circumstances ingage them in , that it may be well with them at the last . This also is a false Notion , a meer Instrument in the hand of Sin to act its Deceit by . For no man that willingly liveth in any Sin , can love God at all , as is evident in that Rule , 1 Joh. 2.15 . It is but a false Pretence of Love to God , that any man hath , who liveth in any known Sin. Where God is not loved above all , he is not loved at all : And he is not so where men will not part with one Cursed Lust for his Sake . Let not your Light deceive you , nor your Gifts , nor your Duties , nor your Profession ; if you live in Sin , you love not God. Thirdly , They determine that at such or such a Season on time , after such Satisfaction given unto their Lusts or Pleasures , they will utterly give over , so as that Iniquity shall not be their Ruine . But this is a false Notion also , an effectual Instrument of the Deceitfulness of Sin. He that will not now give over , who will not imediately upon the Discovery of the Prevalency of any Sin , and warning about it , endeavour sincerely and constantly its Relinquishment , say what he will , and pretend what he will , he never intends to give over ; nor is it probable in an ordinary way , that ever he will do so . When mens Decays are from the Prevalency of particular Sins , by these and the like false Notions do they harden themselves unto Ruine . For those who are pining away under Hectical Consumption , a general Decay of the vital Spirits of Religion , they have also false Notions , whereby they deceive themselves . As First , that although they have some Cause to mistrust themselves , yet indeed their Condition is not so bad as some may apprehend it , or as they are warned it is . And this ariseth from hence , that they have not as yet been overtaken with any enormous Sin , which hath filled their Consciences with Terror and Disquietment . But this is a false Notion also ; for every Decay is dangerous , especially , such as the Mind is ready to plead for , and to countenance it self in . Secondly , They are prone to suppose that this Decay doth not arise from themselves , and the Evil of their own Hearts ; but from their Circumstances , Business , present Occasion , and State of Life , which when they are freed from , they will at least return unto their former Love , and Delight in Spiritual things . But this is a false Notion also , by vertue of that Rule , Heb. 3.12 . Let mens Circumstances and Occasions of Life be what they will , all their Departures from God , are from an Evil Heart of Unbelief . Thirdly , They judge it no hard matter to retrive themselves out of this State , but that which they can easily do , when there is an absolute Necessity of it . But this is a false Notion also . Recovery from backsliding is the hardest task in Christian Religion , and which few make either comfortable , or honourable work of . In this State , I say , men are apt by such false reasonings to deceive themselves unto their eternal Ruine ; which makes the consideration of it the more necessary . Wherefore , I say , lastly upon the whole , that who so find themselves under the Power of this wretched Frame , who are sensible in themselves , or at least make it evident unto others , that they are under a Decay in their Spiritual Condition ; if they rest in that State , without groaning , labouring , endeavouring for deliverance from it , they can have no well grounded hopes in themselves of Life and Immortality ; yea , they are in those Paths which go down unto the Chambers of Death . I cannot let this pass without something of advice unto them who find themselves under such decayes , are sensible of them , and would be delivered from them , and I shall give it in a few Words . First , Remember former things , call to mind how it was with you in the Spring and vigour of your Affections , and compare your present State , Enjoyment , Peace and Quiet with what they were then . This will be a great Principle of Return to God , Hos. 2.7 . And to put a little weight upon it , we may consider . First , God himself makes it on his part a ground and reason of his Return unto us , in a way of Mercy , and of the Continuance of his Love , Jer. 2.2 . Even when a People are under manifold Decays , whil'st yet they are within the Bounds of Gods Covenant and Mercy , he will remember their first Love with the Fruits and Actings of it in Tryals and Temptations , which moves his Compassion towards them . And the way to have God thus remember it , is for us to remember with Delight and longing of Soul that it were with us as in those Dayes of old , when we had the Love of Espousals for God in Christ , Jeremiah 31.18 , 19 , 20. Secondly , It is the way whereby the Saints of old have refreshed and encouraged themselves under their greatest Despondencies . So doth the Psalmist in many places , as for Instance , Psal. 42.6 . O my God , my Soul is cast down within me : therefore will I remember thee from the Land of Jordan , and of the Hermonites , from the Hill Missar . David in the time of his Persecution by Saul , when he wandred up and down in Deserts , Wildernesses , and Solitudes , had under his Fears , Distresses , and Exercise , great , holy , Spiritual Communion with God , as many of his Psalms composed on such Occasions do testify . And the greater his distresses were , the more fervent were his Affections in all his Adresses unto God. And he was never in greater than when he escaped out of the Cave at Adullam , and went thence unto Mizpheh of Moab , to get shelter for his Parents , 1 Sam. 22.13 . Then was he in the Land of the Hermonites , the Hill Hermon , being the boundary eastward of the Israelites Possession next to Moab , Deut. 3.8 , 9. There no doubt David had a blessed Exercise of his Faith , and of all his Affections towards God , wherein his Soul found great Refreshment . Being now in great Distress and Disconsolation of Spirit , among other things under a Sense that God had forgotten him , vers . 9. He calls to mind the blessed Experience he had of Communion with God in the Land of the Hermonites , wherein he now found Support and Refreshment . So at other times , he called to remembrance the Dayes of old , and in them his Song in the Night , or the sweet Refreshment he had in Spiritual Converse with God in former times . I have known one in the depth of distress and darkness of Mind , who going through Temptation to destroy himself , was re●●eved and delivered in the instant of Ruine , by a sudden Remembrance that at such a time , and in such a place , he had prayed fervently with the ingagement of all his Affections unto God. Wherefore you that are sensible of these Decayes , or ought so to be , take the Advice of our Saviour , Remember whence you are fallen ; call to mind the former days ; consider if it were not better with you than now ; when in your lying down , and your rising up , you had many thoughts of God , and of the things of God , and they were sweet and pretious unto your Souls ? when you rejoyced at the Remembrance of his Holiness ? When you had Zeal for his Glory , Delight in his Worship , and were glad when they said , Let us go to the House of God together ? When you poured forth your Soules with Freedom , and enlarged Affections before him , and were sensible of the Visits and Refreshments of his Love ? Remember what Peace , what Tranquility of Mind , what Joy you had whil'st it was so with you . And consider what you have gotten since you have forsaken God , in any Measure or Degree . Dare to deal plainly with your selves . Is not all wherein you have now to do with God , either Form , Custom , and Selfishness , or attended with Trouble , Disquietment , and Fears ? Do you truely know , either how to live , or how to die ? Are you not sometimes a Terrour unto yourselves ? It must be so , unless you are hardened through the Deceitfulness of Sin. What have all your Lovers done for you , that you have entertained in the room of God in Christ , and Spiritual things ? Speak plainly , have they not defiled you , wounded you , weakened you , and brought you into that Condition , that you know not what you are , nor to whom ye do belong ? What are your thoughts when you are most awake , when you are most your selves ? Do you not sometimes part within your selves , and say , O that it were with us as in former Dayes . And it you can be no way affected with the Remembrance of former things ; then one of these two great Evils , you are certainly under . For either , ( 1 ) you never had a true and real Work on your Souls , whatever you professed ; and so never had true and real Communion with God in any Duties . You had only a temporary Work , which excited your Affections for a season , which now it is worn off , leaves no sweet Remembrance of it self upon your Minds . Had your Faith and Love been sincere in what you did , it were impossible but that the Remembrance of their Actings in some especial Instances , should be sweet and refreshing unto you . Or else , ( 2 ) You are hardened through the Deceitfulness of Sin , and there is no way left to give a Sense or Impression of Spiritual things upon your Minds . You have truely nothing left in Religion , but the Fear of Hell , and trouble of Duties . I speak not to such at present . As unto those unto whom this Frame is a Burden ; there is no more effectual means to stir them unto Endeavours for Deliverance , than a continual Remembrance of former things , and Experiences they have had of holy Entercourse and Communion with God. This will revive , quicken , and strengthen the things that are ready to dye , and beget a Self-Abhorrency in them , in consideration of that woful Frame and temper of Mind , which by their Sins and Negligence they have brought themselves into . 2dly . Consider that as there are many things dreadfully pronounced in the Scripture against Backsliding and Backsliders in heart , as it is with you , yet also there are especial Calls and Promises given and proposed unto those in your Condition . And know assuredly , that upon your Compliance or non-Compliance with them , depends your everlasting Blessedness or Woe . Consider both Call and Promise in that Word of Gods Grace , Jer. 3.12 , 13 , 14. Go and proclaim these Words towards the North , and say , Return thou Backsliding Israel , saith the Lord , and I will not cause mine Anger to fall upon you : for I am merciful , faith the Lord , and I will not keep anger for ever . Only acknowledge thine Iniquity that thou hast transgressed against the Lord thy God , and hast scattered thy wayes to the Strangers under every green Tree , and ye have not obeyed my Voice , saith the Lord. Turn , O backsliding Children , saith the Lord , for I am married unto you : and I will take you one of a City , and two of a Family , and I will bring you to Zion . Add thereunto this blessed Promise , Hos. 14.4 . I will heal their backsliding , I will love them freely : for mine anger is turned away from them . If you design to live and not die , it must be by yielding Obedience unto this Call , and pleading this Promise before God , mixing it with Faith. Your Return must be by the Word , Isai. 57.18 , 19. Here lies your great Encouragement and Direction , herein lyeth your only Relief . As you value your Souls , defer not the Duty you are called unto one moment . You know not how soon you may be without the reach of Calls and Promises . And he that can hear them without stirring up himself in Sincerity to comply with them , hath made already a great Progress towards that length . ( 3 ) As unto those who on these and the like Considerations , do not only desire , but will endeavour also to retrieve themselves from this Condition , I shall give no advice at present but this ; be in good earnest . As the Prophet speaks in another Case ; if you will return , return and come , make through work of it . You must do so at one time or another or you will perish . Why not now ? Why is not this the best Season ? Who knows but it may be the only time you will have for it ? It were easy to multiply all sorts of Arguments unto this purpose . Trifling Endeavours , Occasional Resolutions and Attempts like the early Cloud , and morning Dew , shifting with Warnings and Convictions , by renewed Duties until their Impressions are worn out , will ruine your Souls . Unless there be universal Diligence and Permanency in your Endeavours , you are undone . Then shall ye know the Lord , if you follow on to know him . But now to return . These things I say , through our Sloth , Negligence , and Sin may befal us , as unto our Spiritually renewed Affections . Their Progress in Conformity unto Spiritual and Heavenly things , may be slow , imperceptible , yea , totally obstructed for a season ; and not only so , but they may fall under Decays , and the Soul therein be guilty of backsliding from God. But this is that which they are capacitated for by their Renovation ; this is that whereby the Grace wherewith they are renewed doth lead unto ; this is that which in the diligent use of means , they will grow up unto , whereon our Comfort and Peace do depend ; namely , an holy Assimulation unto those Spiritual and heavenly things which they are set and fixed on , wherein they are renewed and made more Spiritual and Heavenly every day . CHAP. XVIII . IT remains only as unto this Head now spoken unto , that we briefly consider what is the State of Spiritual Affections thus daily exercised and improved . And this we shall do by shewing , ( 1 ) What is their Pattern . ( 2 ) What is their Rule . ( 3 ) What is their Measure , or whereunto they may attain . First , The Pattern which we ought continually to bear in our Eyes , whereunto our Affections ought to be conformed is Jesus Christ , and the Affections of his holy Soul. The Mind is the Seat of all our Affections ; and this is that we ought continually to design and endeavour , namely , that the same Mind be in us , that was in Christ Jesus , Phil. 2.5 . To have our Minds so affected with Spiritual things , as was the Mind of Christ , is the principal Part of our Duty and Grace . Nor do I think that any man can attain any considerable Degree in Spiritual Mindedness , who is not much in the Contemplation of the same Mind in Christ , 2 Cor. 3.18 . To this purpose ought we to furnish our Minds with Instances of the holy Affections that were in Christ , and their blessed Exercise on all Occasions . The Scripture makes a full Representation of them unto us , and we ought to be conversant in our Meditations on them . What glorious things are spoken of his Love to God , and his Delight in him , whence also he delighted to do his Will , and his Law was in the midst of his Bowels ; Psal. 40.8 Seated in the throne of his Affections . What Pitty and Compassion had he for the Souls of men , yea for whole humane Kind , in all their Sufferings , Pains , and Distresses ? How were all his Affections alwayes in Perfection of Order under the Conduct of the Spirit of his Mind ? Thence was his Self-denial , his Contempt of the World , his Readiness for the Cross , to do or suffer according to the Will of God. If this Pattern be continually before us , it will put forth a transforming Efficacy , to change us into the same Image . When we find our Minds liable unto any Disorders , cleaving inordinately unto the things of this World , moved with intemperate Passions , vain and frothy in Conversation , darkened , or disturbed by the Fumes of distempered Lusts , let us call things to an account , and ask of our selves , whether this be the Frame of Mind that was in Christ Jesus ; This therefore is an Evidence that our Affections are Spiritually renewed , and that they have received some Progress in an Assimulation unto heavenly things ; namely , when the Soul is delighted in making Christ their Pattern in all things . Secondly , The Rule of our Affections in their utmost Spiritual Improvement is the Scripture . And two things are respected in them . ( 1 ) Their Internal Actings . ( 2 ) Their Exercise in outward Wayes and Means whereby they are expressed . Of them both the Scripture is the entire Rule . And with respect unto the former , it gives us one general Law or Rule that is comprehensive of all others ; namely , that we Love the Lord our God with all our hearts , Souls , Minds and Strength . The Actings of all our Affections towards God in the utmost Degree of Perfection is required of us ; that in all Instances we prefer and value him above all things ; that we inseperably cleave unto him , and do nothing whatever at any time , that is not influenced and directed by the Love of God. This Perfection , as we shall see immediately , is not attainable absolutely in this Life ; But it is proposed unto us as that which the Excellency of Gods Nature requires , and which the Faculties & Powers of our nature were creared for , and which we ought in all things to design and aim at . But the indispensible Obligation of this Rule is , that we should alwayes be in a sincere Endeavour to cleave unto God continually in all things , to prefer him above all , and delight in him as our chiefest Good. When this Frame and Disposition is habitually fixed in our Minds , it will declare and act it self in all Instances of Duties on all Occasions of Tryal , when other things put in for a predominant Interest in our Affections , as they do every day . And if it be not so with us , we shall be at a continual Loss in all our Wayes . This is that which makes us lifeless and heartless in Duties , careless in Temptations or Occasions of them , forgetful of God , when it is impossible we should be preserved from Sin without a due Remembrance of his Holiness . In brief , the want of a Predominant Love unto God , kept in continual Exercise , is the Spring of all that unprofitable Profession of Religion that the World is filled withal . Secondly , There are Outward Wayes and Duties whereby our Spiritual Affections are expressed . The Rule of them also is the Scripture . The way marked out therein , is the onely Channel wherein the Stream of our Spiritual Affections doth take its Course unto God. The Graces required therein , are to act themselves by : the Duties it prescribes , ar● those which they stir up and enliven ; the Religious Worship it appoints is that wherein they have their Exercise . Where this Rule hath been neglected , mens Religious Affections have grown irregular , yea wild and ungovernable . All the Superstitions that the World is fil'd withal , owe their original principally unto mens Affections set at loose from the Rule of the word There is nothing so fond , absurd , and foolish , but they have imbondaged the ●ouls of Men unto , nothing so horrid and difficult but they have ingaged them in . And having once taken unto themselves this Liberty , the corrupt Minds of men are a thousand times more satisfyed , than in the regular exercise of them according to the Word of God. Hence they will rejoyce in such Penances as are not without their Austeritys ; in such outward Duties of Devotion , as are troublesome and chargeable ; in every thing that hath a Shew of Wisdom in Will-Worship , and humility , and neglect of the Body . Hence will all their Affections be more sensibly moved by Images and Pictures , and a melting Devotion be stirred up in them , than by all the Motives and Incentives which God proposeth unto them to draw their Affections unto himself . Nothing is more extravagant than the Affections of Men , tinctured with some Devotion , if they forsake the Rule of the Scripture . Thirdly , There is considerable concerning them , the measure of their Attainments , or what through due Exercise and holy Diligence they may be raised unto . Now this is not absolute Perfection . Not as though I had already attain'd , or were already perfect , but I follow after , as the Apostle speaks , Phil. 3.12 . But there is that attainable , which those who pretend highly unto Perfection , seem to be Strangers unto . And the State of our Affections under a due Exercise on heavenly things , and in their Assimulation unto them , may be fixed in these three things . ( 1 ) An habitual Suitableness unto Spiritual things , upon the proposal of them . The wayes whereby Spiritual things are proposed unto our Minds are various . They are so directly in all Ordinances of Divine Worship ; they are so indirectly and in just consequence , by all the especial Providences wherein we are concern'd , by our own thoughts and stated Meditations ; they are so by the motions of the Holy Spirit , when he causeth us to hear a ●ord behind us saying , this is the Way , walk in it ; by holy Converse with others ; by all sorts of occurrences . And as the ways of their Proposal are various , so the Times and Seasons wherein a Representation of them is made unto us , are comprehensive of all , at least are not exclusive of any times and seasons of our Lives . Be the way of their Proposal what it will , and when ever be the season of it , if our affections are duely improved by Spiritual Exercises , they are suited unto them , and will be ready to give them Entertainment . Hence , or for want hereof on the other hand are ●ergiversations and Shiftings in Duties , Proneness to comply with Diversion , all to keep off the Mind from closing with , and receiving of those Spiritual things which it is not suited unto . Wherefore as unto the solemn way of proposing Spiritual things unto our Minds which is in and by the Ordinances of Divine Worship , when men have a prevalent loathness to ingage in them , or when they are satisfyed with an outward Attendance on them , but not enabled unto a vigorous stirring up of the inward man unto an holy affectionate converse with Spiritual and heavenly things , it is because they are carnal . When men can receive the fiery Darts of Satan in his Temptations into their Bosoms , and suffer them to abide there , yea , foster and cherish them in thoughts of the Lusts that they kindle , but quickly quench the Motions of the Spirit , stirring them up unto the embracing of heavenly things ; they are carnal , and carnally-Minded . When Providences of Concernment in Afflictions , Trials , Deliverances , do not ingage the Mind into thoughts of Spiritual things , and excite the Affections unto the Entertainment of them , Men are carnal and earthly , When every Lust , Corruption , or Passion , as Anger , Envy , Displeasure at this or that Person or thing , can divert the Mind from compliance with the Proposal of Spiritual things that is made unto it , we are carnal . It is otherwise when our Affections are conformed unto things Spiritual and Heavenly . Upon every Proposal of this the Mind finds a suitableness unto it self , like that which a well disposed Appetite finds unto savoury Meat . As the full Soul loaths the Hony-Comb , so a Mind under the Power of Carnal Affections , hath an Aversation unto all Spiritual Sweetness . But Spiritualized Affections desire them , have an appetite unto them , readily receive them on all Occasions , as those which are natural unto them , as milk is unto new-born Babes . ( 2 ) Affections so disposed constantly , find a Gust , a pleasant Tast , a Relish in Spiritual things . They do in them tast that the Lord is gracious , 1 Pet. 2.3 . To tast of Gods Goodness , is to have an Experience of a savoury Relish and Sweetness , in Converse and Communion with him . And Persons whose Affections are thus renewed , and thus improved do tast a sweet Savour in all Spiritual things Some of them , as a sense of the Love of Christ , are sometimes as it were too hard for them , and overpower them , untill they are sick of Love , and do rejoyce with Joy unspeakable and full of Glory . Neither is there any of them however condited with Afflictions or Mortifications , but it is sweet unto them , Prov. 27.7 . Every thing that is wholsome Food , that is good Nourishment , though it be but bitter Herbs , is sweet to him that is hungry And when by our Affections we have raised up in us a Spiritual Appetite unto heavenly things , however any of them in their own nature , or in their Dispensation may be bitter to Flesh and Blood , as are all the Doctrines of the Cross , they are all sweet unto us , and we can tast how gracious the Lord is in them . When the Soul is filled with earthly things , the Love of this World , or when the Appetite is lost by Spiritual Sickness , or vitiated and corrupted by any prevalent Sin , heavenly things are unsavoury and sapless , or as Job speaks , like the white of an Egg wherein there is no tast . There may be in the Dispensation of the Word a Tast or pleasing Relish given unto the Fancy ; there may be so unto the notional Understanding , when the Affections find no Complacency in the things themselves . But unto them who are Spiritually Minded unto the Degree intended , they are all sweet , savoury , pleasant ; the Affections tast them immediately , as the Palate doth Meat . ( 3 ) They are a just Repository of all Graces , and therein the Treasury of the Soul. There are Graces of the Spirit whose formal direct Residence is in the Understanding and the Will , as faith it self . And therein are all other Graces radically comprized , they grow from the Root . Howbeit the most of them have their principal Residence in the Affections . In them are they preserved secure and ready for Exercise on all Occasions . And when they are duely Spiritual , there is nothing that tends to their Growth or Improvement , to their cherishing or quickening , which they stand in need of continually , and which God hath made Provision for in his Word , but they reaedily receive it , lay it up , keep and preserve it . Hereby they come to be filled with Grace , with all Graces ; for there is room in them for all the Graces of the Spirit to inhabit ; and do readily comply with the Light and Direction of Faith unto their Exercise . When Faith discerns and determines that there is any thing to be done or suffered in a way of Duty unto the Glory of God , the Affections thus disposed , do not shut up or stifle the Graces that are in them , but chcarefully offer them unto their proper Exercise . There are some of those things , which our Affections conformed unto Heavenly things , will attain unto . And thus it is with Affections Spiritually renewed , by being fixed on things Spiritual and Heavenly , they are more and more conformed unto them , made like them , and become more spiritual and heavenly themselves . It is not thus with them whose Affections have only an Occasional Change wrought upon them by the meanes before described , but are not Spiritually renewed . Yea , on the contrary , such Persons do design to debate Spiritual things , to bring down heavenly things into a Conformity with their Affections , which however changed , are not Spiritual , but Carnal . To evince this , we may observe . ( 1 ) These Affections are under the Light and Conduct of such Notions in the Mind and Understanding , as do not give a clear distinct Representation of them in their own nature unto them . For where they are not themselves Spiritually renewed , there the Mind it self is Carnal and unrenewed . And such a Mind discerneth not the things of God , nor can do so , because they are spiritually discerned . They cannot be discerned aright in their own Beauty and Glory , but in and by a spiritual saving Light which the Mind is devoid of . And where they are not thus represented , the Affections cannot receive , or cleave unto them as they ought , nor will ever be conformed unto them . ( 2 ) Those Notions in such Persons are oft-times variously influenced and corrupted by Fancy and Imagination . They are meerly puffed up in their Fleshly Minds ; that is , they are filled with vain , foolish , proud Imaginations about spiritual things , as the Apostle declares , Col. 2.18 , 19. And the work of Fancy in a fleshly mind , is to raise up such Images of Spiritual things as may render them suitable unto natural unrenewed Affections . ( 3 ) This in the Progress of it produceth Superstition , False Worship , and Idolatry . For they are all of them an Attempt to represent Spiritual things in a way suited unto carnal unrenewed Affections ; hence men suppose themselves to be excited by them unto Love , Joy ▪ Fear , Delight , in the things themselves , when they all respect that false Representation of them , whereby they are suited unto them as Carnal . These have been the Spring of all false Worship and Idolatry in the Christian World. First , The Mind and Affections have been changed and tinctured with Devotion by some of the meanes we have before insisted on . Herein they will one way or other be exercised about Spiritual things , and are ready to receive impressions from any thing that Superstition can impose upon them . Secondly , They are by Errour and false Information , set at liberty from the onely Rule of their Actings and Exercise , that is the Word of God. Men satisfyed themselves , that so their Affections were ingaged about things Spiritual and Heavenly , it was no matter at all , whether the way of their Exercise was directed by the Scripture or no. Having thus lost their Guide and their Way every Ig●u Fatuus , every wandring Meteor , allures them to follow its Conduct into Foolish Superstitions . Nothing almost is so ridiculous , nothing so Horrid and difficult , that they will not embrace under the notion of things Spiritual and Heavenly . Thirdly , The carnal Minds of men , having no Proper Distinct apprehensions and notions of Spiritual things in their own Nature , do Endeavour to present them under such ●otions and Images as may suit them unto their carnal unrenewed Affections . For it is implanted a most indel●bly upon them , that the end of all Knowledge of Spiritual things is to propose them unto the Embraces of the Affections . It were easy to manifest that from these three corrupt Springs , arose that Flood of Idolatry and False-Worship which spread it self over the Church of Rome , and with whose Machinations the Minds of men are yet too much replenished . Fourthly , Where it is not thus , yet carnal Affections do variously debase Spiritual things , to bring them into a Conformity with themselves . And this may proceed so far , until men think wickedly , that God is altogether like unto them . But I shall not insist on these things any farther . Lastly , Where Affections are Spiritually renewed , the Person o● Christ is the Center of them , but where they are changed only , they tend unto an End in Self . Where the new man as ●ut on , Christ is all in all , Col. 3.10 , 11. He is the Spring , by his Spirit , that gives them Life , Light , and Being ; and he is the Ocean that receives all their S●●eg●●● . God , even the Father presents not himself in his Beauty and Amiableness as the Object of our Affections , but as he is in Christ , acting his Love in him , 1 Joh. 4.8 , 9. And as unto all other Spiritual things , renewed Affections cleave unto them , according as they derive from Christ , and lead unto him ; for he is unto them all and in all . It is he whom the Souls of his Saints do love for himself , for his own Sake , and all other things of Religion in and for him . The Air is pleasant and useful , that without which we cannot live or breath . But if the Sun did not enlighten it , and warm it with its Beams , if it were alwayes one perpetual Night , and cold , what Refreshment could be received by it ? Christ is the Sun of Righteousness , and if his Beams do not quicken , animate and enlighten the best , the most necessary Duties of Religion , nothing desirable would remain in them . This is the most certain Character of Affections Spiritually renewed . They can rest in nothing but in Christ : they fix on nothing but what is amiable by a Participation of his Beauty , and in whatever he is , therein do they find Complacency . It is otherwise with them whose Affections may be changed , but are not renewed . That Truth is , and it may be made good by all sorts of Instances , that Christ in the Mystery of his Person , and in the Glory of his Mediation , are the only things that they dislike in Religion . False Representations of him by Images and Pictures they may embrace , and delight in false Notions of his present Glory ; Greatness and Power , may affect them ; a Worship of their own devising they may give unto him , and please themselves in it . Corrupt Opinions concerning his Office and Grace , may possess their Minds , and they may contend for them ▪ but those who are not Spiritually renewed , cannot love the Lord Jesus Christ in Sincerity : yea , they have an inward Secret Aversation from the Mystery of his Person and his Grace . It is Self which all their Affections center in , the wayes whereof are too long here to be declared . This is the first thing that is required to render our Affections in such a State and Condition , as that from and by them we may be Spiritually-Minded , namely , That they themselves are Spiritually and savingly renewed . The things that remain will admit of a speedy dispatch as I suppose . CHAP. XIX . THE Second thing required that we may be Spiritually Minded , as unto the Interest of our Affections therein , is the Object of them about which they are conversant , and whereunto they do adhere . What this is materially , or what are the Spiritual things which our Affections are to be set upon , hath been declared already under the Consideration of the Object of our Thoughts and Meditations , for they are the same . Yea , as hath been intimated , the fixing of our Affections upon them , is the Spring and cause of our Thoughts about them . But that which we shall now enquire into , is the true Notion and Consideration of Spiritual and Heavenly things , which renders them the formal proper Object of Spiritual Affections , and is the reason of their Adherance unto them . For as was intimated before , men may have false Notions of Spiritual things , under which they may like them and embrace them with unrenewed Affections . Wherefore we shall enquire into some of those Considerations of Heavenly things , under which Affections Spiritually renewed do satisfactorily cleave unto them with Delight and Complacency . ( 1. ) And the First is , that as they comprehend God in Christ , and all other things , as deriving from him , and tending unto him , they have an infinite Beauty , Goodness , and Amiableness in them , which are powerfully attractive of Spiritual Affections , and which alone are able to fill to them , to satisfy them , to give them Rest and Acquiescency . Love is the most ruling and prevalent Affection in the whole Soul ▪ But it cannot be fixed on any Object , without an Apprehension true or false , of an Amiableness and Desirableness in it from a suitable Goodness unto all its Desires . And our Fear so far as it is Spiritual , hath divine Goodness for its Object , Hos. 3.5 . Unless this be that which draws our Hearts unto God , and the things of God , in all Pretence of Love unto him , men do but Frame Idols to themselves according to their own Understanding , as the Prophet speaks , Hos. 13.2 . Wherefore that our Affections may cleave unto Spiritual things in a due manner three things are required . ( 1 ) That we apprehend , and do find a Goodness , a Beauty , and thence an Amiableness , and Desirableness in them ▪ ●●ech . ● . 17 . Many pretend to love God and Spiritual things , but they know not why . Why they love other things they know well enough but why they love God they cannot tell . Many are afraid of him , & suppose they ought to love him , and therefore pretend so to do though indeed they know they do not , they do but flatter him with their lips when their hearts are far from him . Some are much affected with the Benefits and Mercies they receive from him , and suppose that they love him on that account . But this love is no other but what the Devil falsely charged Job withal , Chap. 1.8 , 9 , 10 , 11. Some have Delight in the outward Modes and Rites of Divine Worship , wherewith they satisfy themselves that they love God and Spiritual things , when they only please their own Imaginations and Carnal Minds . Many have a Traditional Apprehension that they ought to love God , they know no reason why they should not , they know it will be ill for them if they do not , and these take it for granted that they do . How few are there , who have that Spiritual discerning and apprehension of the divine Excellencies , that view of the Excellency of the Goodness and Love of God in Christ , as thereby alone to be drawn after him , and to delight in him , yet is this the ground of all sincere real love unto God. Two things are required that we may apprehend an amiable Goodness in any thing , and cleave unto it with sincere Affection . First , A real Worth or Excellency in it self . Secondly , A suitableness therein unto our Condition , State , and Desires after Rest and Blessedness . The first of these is in God , from what he is in himself ; the latter is from what he is unto us in Christ ; from both he is the only suitable Object unto our Affections . Under this Apprehension do we love God for himself , or for his own sake ; not exclusively unto our Advantage therein . For a desire of Union and Enjoyment , which is our only Advantage , is inseparable from this Love. It may be some cannot say that a distinct Apprehension of these things , was the first Foundation and Cause of their Love to God ; yet are they satisfyed that they do love him in Sincerity with all their souls . And I say , it may be so . God sometimes calls the skirt of his own Love , over the heart of a poor sinner , and efficaciously draws it unto himself , without a distinct Apprehension of these things by a meere sense of the Love it hath received . So Elijah passed by Elisha , and cast his Mantle upon him as a transient Act. But there was such a Communication of Virtue thereby , that he ran after him , and would not be deferred , though Elijah said , go back again , for what have I done unto thee , 1 Kings 19.19 , 20. When God hath so cast his Love on any soul , it follows after him with all its Affections . And whereas God may seem at some times to say , go back again , for what have I done unto thee ; its Answer is , Lord , whether shall I go , I cannot leave thee , my Heart is given up unto thee , and shall never be taken from thee . But I say unto such and to all others , that if we would have refreshing Evidences of our Love unto God , that it is sincere , if we would have it thrive and flourish , befervent and constant , we are to exercise our selves unto the Contemplation of the Divine Goodness , and the Suitableness of it unto our souls in and by Jesus Christ. Nor can we cleave unto any spiritual things whatever , with sincere Affections , but under these Notions of it . First , That it hath a real Worth or Excellency in it self . Secondly , That it is suitable and desirable unto us . And it is to be bewailed to see how many walk at random in Profession , that know neither what they do , nor where they go . Secondly , As we must see a Goodness and Probableness in Spiritual things absolutely , so as that we may fix our Affections on them in a due manner , so we must see it comparatively with respect unto all other things , which gives them a preference in our Affections before and above them all . The Tryal of Love lyes in the prevailing Degree ; on more or less . If we love other things , Father , Mother , Houses , Lands , Possessions more than Christ , we do not love him at all . Nor is there any Equality allowed in this matter , that we may equally love temporal and Spiritual things . If we love not Christ more than all those things , we love him not at all . Wherefore that our Affections may cleave unto them in a due manner , we must see an Excellency in things Spiritual and heavenly , rendring them more desirable than all other things whatever . With what loving Countenances do men look upon their temporal Enjoyments ; with what tenacious Embraces do they cleave unto them ? They see that in them which is amiable , which is desirable and suitable unto their Affections . Let them pretend what they please , if they see not a greater Goodness , that which is more amiable , more desirable in Spiritual things , they love them not in a due manner ; it is temporal things that hath the Rule of their Affections . Our Psalmist preferrs Jerusalem before his chiefest Joy , Psal. 137.6 . Another affirms that the Law of Gods Mouth was better to him than Thousands of Gold and Silver , Psal. 119.72 . More to be desired are the Statutes of the Lord than Gold , yea , than much fine Gold , sweeter also than Honey , or the Honey-comb , Psal. 19.1 . For Wisdom is better than Rubies , and all things that may be desired are not to be compared unto it , Prov. 8.11 . This is the only stable Foundation of all divine Affections . A spiritual view and Judgement of a Goodness , an Excellency in them , incomparably above whatever is in the most desirable things of this World are required thereunto . And if the Affections of many pretending highly to them , should come to be weighed in this Ballance , I fear they would be found light and wanting . However it is the Duty of them who would not be deceived in this matter , which is of Eternal importance , to examine what is that Goodness and Excellency which is in Spiritual things , which they desire in them , upon the account whereof they do sincerely value and esteem them above all things in this World whatever . And let not any deceive themselves with vain Words and Pretences whil'st their Esteem and Valuation of present Enjoyments , doth evidently ingage all their Affections , their Care , their Diligence , their Industry , so as that a man of a discerning Spirit may even feel them turned into self , whil'st they are cold , formal , negligent about spiritual things , we must say , How dwelleth the Love of God in them ? Much more when we see men not only giving up the whole of their time and strength , with the vigour of their Spirits , but sacrificing their Consciences also unto the attaining of Dignities , Honours , Preferments , Wealth , and Ease in the World , who know in their own Hearts that they perform Religious Duties with respect unto temporal Advantages , I cannot conceive how it is possible they should discern and approve of a Goodness and Excellency in Spiritual things , above all others . A due Consideration is required hereunto , that all Spiritual things do proceed from , and are resolved into an infinite Fountain of Goodness , so as that our Affections may absolutely come unto Rest and Complacency , and find full assured Satisfaction in them . It is otherwise as unto all temporal things . Men would very fain have them to be such , as might give absolute Rest and Satisfaction unto all their Affections . But they are every one of them so far from it , that all of them together cannot compose their Minds in Rest and Peace for one hour . They gain sometimes a Transport of Affections , and seem for a season to have filled the whole Soul , so as it hath no leasure to consider their Emptiness and Vanity . But a little Composure of Mens thoughts , shew that they are but a Diversion in a Journey or Labour , they are no Rest. Hence are they called broken Cisterns that will hold no Water . Let a man prize them at the highest rate that it is possible for a rational Creature to be reduced into the thoughts of , whereof there have been prodigious Instances ; let him possess them in abundance beyond whatever any man enjoyed in this World , or his own Imagination could before hand reach unto ; let him be assured of the utmost peaceable Continuance in the Enjoyment of them ; ●hat his and their natures are capable of ; yet would he not dare to pretend , that all his Affections were filled and Satisfyed with them , that they afforded him perfect Rest and Peace . Should he do so , the working of his Mind every Day would convince him of his Falsehood and his Folly. But all Spiritual things derive from , and lead unto that which is infinite , which is th●refore able to fill all our Affections , and to give them full Satisfaction with Rest and Peace . They all lead us to the Fountain of living Waters , the Eternal Spring of Goodness and Blessedness . I do not say that our Affections do attain unto this f●ll Rest and Satisfaction in this Life . But what they come short of therein , ariseth not from any defect in the things themselves to give this Rest and Satisfaction , as it is with the whole World ; but from the weakness of our Affections themselves which are in part only renewed , and cannot take in the full measures of Divine Goodness , which in another World they will receive . But whil'st we are here , the more we receive them into our Minds and Souls , the more firmly we adhere unto them , the nearer Approaches we make unto our Rest and Center . Secondly , Spiritual things are to be considered as they are filled with Divine Wisdom . I speak not of himself whose Essential Wisdom is one of the most amiable Excellencies of his holy nature ; but of all the Effects of his Will and Grace by Jesus Christ. All Spiritual Truths , all Spiritual and Heavenly things whereby God reveales and communicates himself unto the Souls of Men , and all the wayes and means of our approach unto him in Faith and Obedience through Christ Jesus , I now intend . All these are filled with Divine Wisdom , see 1 Cor. 2.7 . Eph. 3.10 . Chap. 1.8 , 9. Now Wisdom in it self , and in all the Effects of it , is attractive of rational Affections . Most men are brutish in them and their Actings , for the most part , pouring them out on things fleshly , sensual and carnal . But where they are at all reduced under the Conduct of Reason , nothing is so attractive of them , so suited unto them , which they delight in , as that which hath at least an appearance of Wisdom . A wise and good man doth command the Affections of others , unless it be their Interest to hate and oppose him , as commonly it is . And where there is true Wisdom in the Conduct of civil Affairs , sober Men cannot but approve of it , like it , delight in it , & men of Understanding do bewail the Loss of it , since Craft , Falsehood , Treachery , and all sorts of Villany have driven it out of the world . So is Divine Wisdom attractive of divine gracious Affections . The Psalmist declares his Admiration of , and Delight in the VVorks of God , because he hath made them all in Wisdom , Psal. 104.24 . Those Characters of divine VVisdom which are upon them , which they are filled with , draw the Souls of Men into a delightful Contemplation of them . But all the Treasures , all the Glory of this Wisdom , are laid up , & laid forth , in the great Spiritual things of the Gospel , in the Mystery of God in Christ , and the Dispensation of his Grace and Goodness unto us by him . The Consideration hereof fills the Souls of Believers with holy Admiration and Delight , and thereon they cleave unto them with all their Affections . VVhen we see there is Light in them , and all other things are in Darkness , that Wisdom is in them , in them alone , and all other things are filled with Vanity and Folly , then are our Souls truely affected with them , and do rejoyce in them with Joy unspeakable and full of Glory . Unto the most , this Wisdom of God is Foolishness . It was so of old as the Apostle testifieth , 1 Cor. 1. And so it continues yet to be . And therefore is the Mystery of the Gospel despised by them ; they can see neither Form nor Comliness in it for which it should be desired . Nor will ever any man have sincere Spiritual Affections unto Spiritual things , who hath not a Spiritual View of the VVisdom of God in them . This is that which attracts our Souls by holy Admiration unto unspeakable Delight . And the Reason why Men do so generally decline from any Love unto the Gospel , and lose all Satisfaction in the Mystery of it , is because they are not able to discern that infinite Wisdom which is the Spring , Life , and Soul of it . VVhen our Minds are raised unto the admiration of this VVisdom in Divine Revelations , then will our affections cleave unto the things that are revealed . Thirdly , The acting of our affections in their adherence unto spiritual things is perfective of our present State and Condition . That which of all other things doth most debase the nature of Man , wherein it makes the nearest approaches unto Brutality , yea , whereby it becomes in some Respects more vile than the nature of Beasts , is the giving up of the Affections unto things sensual , unclean , base , and unworthy of its more noble Principles . Hence are men said to debase themselves unto Hell , Isai. 57.9 . And their Affections do become vile ; so as that their being under the Power of them , is an Effect of Revenging Justice punishing men for the worst of Sins , Rom. 1.26 . There is nothing more vile , nothing more contemptible , nothing more like to Beasts in Baseness , and to Hell in Punishment , then is the Condition of them who have enslaved their nature unto brutish sensual Affections . I say vile Affections fixed on , and cleaving unto sensual Objects , do debase the nature of man , and do both corrupt and enslave all the more noble Faculties of it ; the very Consciences and Minds of Men are defiled by them . If you see a Man whose Affections are set inordinately on any thing here below , it is easy to discern how he goes off from his native Worth , and debaseth himself therein . But the fixing of Spiritual Affections on Spiritual Objects is perfective of our present State and Condition . Not that we can attain Perfection by it ; but that therein our Souls are in a Progress towards Perfection . This may be granted ; look how much vile Affections fixed on , and furiously pursuing things carnal and sensual , do debase our Natures beneath its rational Constitution , and make it degenerate into Bestiality ; so much Spiritual Affections fixed on , and cleaving unto things Spiritual and Heavenly , do exalt our Nature above its mere natural Capacity , making an approach unto the State of Angels , and of Just men made perfect . And as brutish Affections when they have the Reins , as they say , on their Necks , and are pursued with Delight and Greediness , do darken the Mind , and disturb all the rational Powers of the Soul , ( for Whordom , and Wine , and new-Wine do take away the Heart , as the Prophet speaks and Wickedness altereth the Understanding ) So holy Affections fixed on Spiritual things , do elevate , raise , and enlighten the Mind with true Wisdom and Understanding . For the Fear of the Lord , that is Wisdom , and to depart from Iniquity , that is Understanding . And again , as the Power of vile Affections fill the Soul and Conscience with tumult , disorder , Fear , and Shame where Men are not utterly Profligate so as that the Minds , Thoughts , and Consciences of Persons under their Power , is a very Hell for Confusion and Troubles ; so Spiritual Affections duely Exercised on their proper Objects , do preserve all things in order in the whole Soul , they are Life and Peace . All things are quiet and secure in the Mind , there is Order and Peace in the whole Soul , in all its Faculties , and all their Operations , whil'st the affections are in a due prevailing manner fixed upon the things that are above . Hence many Persons after great turmoilings in the World , after they have endeavoured by all means to come to rest and satisfaction therein , have utterly renounced all Concernments in Earthly things , and betaken themselves unto the Contemplation of things above , and that only . Many I confess of them were mistaken as to the practical part of their Devotions , having various Superstitions imposed on their Minds by the craft of others ; but they missed it not in the Principle , that Tranquillity of Mind was attainable only in setting our affections upon things above . Jam. 4.1 . From whence come Wars and Fightings among you , come they not hence , even of your Lusts that were in your Members . Whence are all the Disorders in your Minds , your Vexations and Disquietments , your Passions breaking forth sometimes into unseemly Brawlings ? are they not from hence ? The Question is put unto your selves , and your own Consciences , namely , from your Lusts , that is the disorderly affections that tumultuate in you . Do but search your selves , and you will quickly see whence all your Troubles and Disquietments do arise . Your Lusts , or corrupt and inordinate affections do war in you , continually inclining you to things earthly or sensual . Hence many are best and most at quiet when they are in the World , worst when at home in their Families ; but never are they in such Confusion , as when they are forced to retire into themselves . The due Exercise of our Affections on heavenly things , hath quite another Tendency and Effect . It so unites the Mind unto them , it so bringeth them unto it , and gives them such a Subsistance in it , as that all the Powers and Faculties of it are in a progress towards their Perfection , see 2 Cor. 7.1 . True Wisdom and Understanding with soundness of Judgement , in eternal things , in the Mind , Holiness in the Affections themselves , Liberty in the Will , Power in the Heart , and Peace in the Conscience , do in their measures all ensue hereon . Whatever tasts we may have of these things , whatever temporary Experience we have of them , they will not flourish in us , they will not abide with us in any Constancy , unless we are thus Spiritually Minded . Fourthly , In the future Enjoyment of the present Object of our Spiritual Affections , doth our Eternal Blessedness consist . All men who are convinced of a future eternal Condition , do desire when they depart hence to enter in Blessedness and Glory . Howbeit what that Blessedness , even as unto the general nature of it is , they know nothing at all ; and if they did , they would not know how to desire it . For Heaven or Blessedness is nothing but the full Enjoyment of what we are here to love and delight in above all , of that which is the Object of our Affections as Spiritually renewed . Herein have they neither Interest nor Concern . But this is that which giveth Life unto the Affections of Believers ; they know that in the Enjoyment of God in Christ , their eternal Blessedness doth consist . How this is their Happiness and Glory , how it will give them an everlasting overflowing Satisfaction and Rest , they understand in the first Fruits of it which they here receive . And this is the ultimate Object of their Affections in this World , and they go forth unto all other Spiritual things in order thereunto . The more therefore their affections are fixed on them , the more they are kept up unto that due Exercise , the nearer Approaches they make unto this blessed State. When their Minds are Possessed with this Perswasion , when it is confirmed in them by dayly Experience of that Sweetness , Rest and Satisfaction which they find in cleaving unto God with fervent Love and Delight , in vain shall any other Objects rise up in Competition to draw them off unto themselves . The more we love God , the more like we are unto him , and the more near the Enjoyment of him . CHAP. XX. HAving considered the nature of Spiritual Affections as renewed by Grace , and those Notions of their Objects under which they cleave unto them , it remains only that we enquire into the way of the Souls Application of it self unto those Objects by its Affections , which belong also unto our being Spiritually-Minded . And I shall give an account hereof in some few particulars , with brief Observations on them . First , It is required that our adherence unto all Spiritual things with Love and Delight be firm and stable . The Affections are the Powers and Instruments of the Soul whereby it makes Application unto any thing without it self , and cleaves unto it . This is their nature and use with reference unto things Spiritual . Transient Thoughts of Spiritual things , with vanishing Desires , may rise out of present Convictions , as they did with them who cryed out unto our Saviour , Lord give us evermore of this Bread , and immediately left him . Such Occasional Thoughts and Desires are common unto all sorts of Men , yea , the worst of them , let me die the Death of the Righteous , and let my End be as his . Fading Satisfaction with joy and delight , do often befall men in their Attendance on the Word , who yet never come to have it rooted in their Hearts . There are sundry things wanting unto the sincerity of these Affections . ( 1 ) Those in whom they are , never had a clear Spiritual view of the things themselves , in their own Nature which they pretend to be affected withal . ( 2 ) They have not a sincere Love unto them , and delight in them , for their own sakes , but are only affected with some outward Circumstances and Concernments of them . ( 3 ) They find not a suitableness in them unto the ruling Principles of their Minds . They do not practically , they cannot truely say , the Yoke of Christ is easy , and his Burden is light ; his Commandments are not grievous ; or with the Psalmist , Oh! how do I love thy Law. ( 4 ) Their Affections are transient , unstable , vanishing , as unto their Exercise and Operations . They are on and off , now pleased , and anon displeased ; earnest for a little while , and then cold and indifferent . Hence the things which they seem to effect , have no transforming Efficacy upon their Souls ; they dwell not in them , in their Power . But where our Affections unto Spiritual things are sincere , where they are the true genuine Application of the Soul , and adherence unto them , they are firm and stable ; Love and Delight are kept up unto such a constant Exercise , as renders them immoveable , this is that which we are exhorted unto , 1 Cor. 15 , 58. Therefore my beloved Brethren , be ye stedfast , unmoveable , alwayes abounding in the Work of the Lord , forasmuch as you know that your Labour is not in vain in the Lord. Transient Affections with their occasional Operations , deceive Multitudes , oft times they are pregnant in their Actings , as those that are most sincere : and many Effects in Joys , in Mournings , in Complaints , they will produce , especially when excited by any outward Affliction , Sickness , and the like . But their Goodness is like the early Cloud , or morning Dew . Let none therefore please themselves with the Operations of transient Affections with respect unto Spiritual things , be they never so urgent , or so pleasant , or so frequent in their returns ; those that are sincere , are at all times firm and stable . ( 2 ) That the Soul do find a Spiritual Relish and Savour in the things which it so adheres unto . The Affections are the Palate of the Soul , whereby it tasts of all things which it receiveth or refuseth ; and it will not long cleave unto any thing which they find not a Savour and Relish in . Something was spoken before of that Sweetness which is in Spiritual things ; and the tast of them consists in a gracious Sense of their Suitableness unto the Affections , Inclinations and Dispositions of the Mind . Hence they have no Relish unto Men of Carnal Minds . Whoever therefore would know whether his Affections do sincerely adhere unto Spiritual things , let him examine what Relish , what Sweetness , what Savour he findeth in them . When he is pleased with them as the Palate with suitable and proper Food , when he finds that he receives Nourishment by them in the inward man ; then doth he adhere unto them in a due manner . This Spiritual Tast is the Ground of all Experience , it is not what we have heard or understood only , but what we have tryed and tasted , whereof we have Experience . This makes us long for what we have formerly enjoyed , and strengthens Faith , as unto what we pray for and expect . In every darkness , in every damp of Spirit , under every apprehension of Dreadness , or the withdrawing of the sense of Divine Love , the Soul knoweth what it wants , and what it doth desire . Oh! saith such an one , that it were now with me as in former dayes ; I know he who then gave me such refreshing Tasts of his own Goodness , who made every thing of himself sweet and pleasant unto me , can renew this work of his Grace towards me ; he can give me a new Spiritual Appetite and Relish , and he can make all Spiritual things Savoury unto me again . As a man under a Languishing Sickness , or when he is chastened with strong pain , so as that his Soul abhorreth Bread , and his dayly Meat ; can remember what Appetite he had , with what Gust and Relish he was wont to take in his Food in the dayes of his Health , which makes him to know that there is such a Condition , and to desire a return unto it : So is it with a Sin sick Soul ; It can find no relish , no gust , no sweetness in Spiritual things ; He finds no Savour in the Bread of the Word , nor any refreshment in the Ordinances of the Gospel , which yet in themselves are dayly Meat , a Feast of fat things , and of Wine well refined . Yet doth it remember former Days , when all these things were sweet unto him . And if he have any spark of Spiritual Life yet remaining , it will stir him up to seek with all diligence after a Recovery . How is it with you who are now under Spiritual Decays ; who find no Tast nor Relish in Spiritual things ; unto whom the Word is not savoury , nor other Ordinances powerful ? call to mind how it hath been with you in former dayes ; and what ye found in these things ; if so be , saith the Apostle , that you have tasted that the Lord is gracious . If you have not , it is to be feared that you have never yet had the least sincere Love unto Spiritual things ; for where that is , it will give a Spiritual Relish of them . If you have , how is it you can give your selves Rest one Moment , without an Endeavour after the healing of your backsliding . ( 3 ) It is required that our Affections be so set on Spiritual things , so as to be a continual Spring of Spiritual thoughts and Meditations . No man can be so forsaken of Reason , as to suppose that he hath any sincere affections for what he thinks little on , or not at all ; or that he can have a true Affection for any thing which will not stir up , and ingenerate in him continual Thoughts about it . Let men try themselves as unto their Relations , or their Enjoyments , or the Objects of their predominant Lusts , and they will find how things are stated in their own Minds . And therefore whereas all men pretend to love God and Christ , and the wayes of God , and yet know in their own Hearts , that they little think of them , or meditate upon them , both their Pretence and Religion is vain . Where our Affections are duely placed on Heavenly things , so as that we are indeed Spiritually Minded , they will be a constant Spring of Spiritual Thoughts and Meditation . But this also hath been before spoken unto . Fourthly , When our Affections are thus applyed unto Spiritual things , they will be prevalent and victorious against Solicitations unto the contrary , or Allurements to draw them off unto any other Objects . The work of all our Spiritual Adversaries , is to sollicite and tempt our Affections , to divert them from their proper Object . There are some Temptations of Satan that make an immediate Impression on the Mind and Conscience . Such are his Injection of diabolical Blasphemous Thoughts concerning God , his Being , Nature , and Will ; and the Distresses which he reduceth men unto in their Consciences , through Darkness , and Misrepresentations of God and his Goodness . But the high Road and constant Practice of all our Spiritual Adversaries , is by the Solicitation of our Affections unto Objects that are in themselves , or in the Degree of our Affections towards them , evil and sinful . Of the first , are all sensual Pleasures of the Flesh , in Drunkenness , Uncleanness , Gluttony , Chambering , and Wantonness , with all sorts of Sensual Pleasures . Of the latter is all our inordinate Love unto Self , our Families , and the whole World , or the things of it . Unto this end , every thing in the whole World , that may make Provision for Lust , is made use of . Herein consists the nature and efficacy of most of those Temptations which we have to conflict withal . Solicitations they are of our Affections to draw them off from things Spiritual and Heavenly , and to divert them unto other things . Hereby do our Enemies endeavour to beguile us , as the Serpent beguiled Eve ; with fair and false Representations of other Beloveds , that our hearts be not preserved , as a chast Virgin , in all their Affections for Christ. And it is almost incredible how apt we are to be beguiled by the specious Pretences wherewith we are sollicited . That our Affections in the Degree treated about , suppose of Love unto the World and the things of it , are lawful and allowable , is one of the Sophismes and Artifices wherewith many are deluded . Hereon , provided they run not out into scandalous Excesses , they approve of themselves in such a Worldly Frame of Mind , and acting according unto it , as renders them fruitless , useless , senseless , and is inconsistent with that prevailing adherence of Affections unto Spiritual things , that ought to be in us . Others are deluded by a pretence , that it is in one Instance only they would be spared , it is but this or that Object , they would give out the Embraces of thier Affections unto , in all other things they will be entire for God ; the Vanity of which Pretence we have spoken unto before . Others are ruined by giving place unto their Solicitations , with respect unto any one Affection whatever . As suppose it be that of Fear . In times of danger for Profession , multitudes have lost all thier Affections unto Spiritual things , through a Fear of losing that which is temporal , as their Lives , their Liberties , thier Goods , and the like . When , once Satan or the World have gotten as it were , the mastery of this Affection , or a prevalent Interest in it , they will not fail to draw all others into a defection from Christ and the Gospel . He that loves his Life shall lose it . Wherefore , it is no ordinary nor easy thing to preserve our Affections pure , entire , and steady , in their vigorous adherence unto Spiritual things , against all these Solicitations . Watchfulness , Prayer , Faith in Exercise , and a dayly Examination of our Selves are required hereunto . For want of a due attendance unto the these things , and that with respect unto this end , namely , the Preservation of our Spiritual Affections in their Integrity , many , even before they are aware die away as to all Power and vigour of Spiritual Life . Fifthly , Affections thus fixed upon things Spiritual and Heavenly , will give great Relief against the remainders of that Vanity of Mind which Believers themselves are oft times perplexed withal . Yea , I do not know any thing that is a greater Burden unto them , nor which they more groan for Deliverance from . The Instability of the Mind , its readiness to receive Impressions from things vain and useless , the irregularity of their Thoughts , are a continual Burden unto many . Nothing can give the Soul any relief herein , nothing can give bounds unto the endless vanity of foolish Imaginations , nothing can dry up the Springs from whence they arise , or render the Soyl wherein they grow , barren as unto their Production and maintainance , but only the Growth of Spiritual Affections , with their continual vigorous Actings on Heavenly things . For hereby the Heart and Mind will be so united unto them , ( that which the Psalmist prayers for , Psal. 86.11 . ) as that they will not be ready to depart from them , and give Entertainment unto vain , empty , foolish Imaginations . Thoughts of other things , greater and better than what this World can contain , will be continually arising in the Mind , not to be laid aside by any solicitations of Vanity . For he that is wise cannot but know and consider , that the spiritual things which it exerciseth its Thoughts about , have Substance in them , are durable , profitable , alwayes the same , that the Advantage , Peace , Rest , Riches , and Reward of the Soul lyeth in them ; but other Imaginations which the foolish Mind is apt to give Entertainment unto , are vain , empty , fruitless , and such as end in Shame and Trouble . Again , the Vanity of the Mind in an Indulgence unto foolish Imaginations ariseth from , or is animated and encreased by that Gust and Relish which it finds in earthly things , and Enjoyments of them , whether lawful or unlawful . Hence on all Occasions , yea , in holy duties , it will be ready to turn aside , and take a tast of them , and sometimes to take up with them ; like a tippling Traveller , who though he be ingaged in a Journey on the most earnest Occasion , yet he cannot but be bibbing here and there as he passes by , and it may be , at length , before he comes to his Journeys end , lodgeth himself in a nasty Ale-house . When men are ingaged in important Duties , yet if they alwayes carry about them , a strong Gust and Relish of earthly things , they will ever and anon in their thoughts divert unto them , either as unto such real Objects as they are accustomed unto , or as unto what present Circumstances do administer unto Corrupt Affections , or as to what they fancy and create in their own Minds . And sometimes , it may be , after they have made them a few shorter visits , they take up with them , and lose wholly the Work they were ingaged in . Nothing , as was said , will give relief herein , but the vigorous and constant Exercise of our Affections on Heavenly things . For this will insensibly take off that Gust and Relish which the Mind hath found in things present , earthly and sensual , and make them as a sapless thing unto the whole Soul. They will so place the Cross of Christ in particular on the Heart , as that the World shall be crucifyed unto it , losing all that brightness , beauty and Savour , which it made use of to solicite our Minds unto Thoughts and Desires about it . Moreover , this Frame of Spirit alone will keep us on our Watch against all those wayes and meanes whereby the Vanity of the mind is excited and maintained . Such are the wandring and roving of the outward Senses . The Senses , especially that of the Eye , are ready to become purveyors to make Provisions for the Vanity and Lusts of the Mind . Hence the Psalmist prays , Turn away mine Eyes from beholding Vanity . If the Eyes rove after vain Objects , the mind will ruminate upon them ; and another affirms that he had made a Covenant with his Eyes , to preserve them from fixing on such Objects , as might solicite Lust or corrupt Affections . And it were an useful labour , would this place admit of it , to discover the ready serviceableness of the outward Senses and Members of the Body , unto Sin and Folly , if not watched against , Rom. 6.13 , 19. Of the same nature is the incessant Working of the Fancy and Imagination , which of it self is evil continually , and all the day long . This is the Food of a vain Mind , and the vehicle or meanes of conveyance for all Temptations from Satan and the World. Besides , sundry Occasions of Life and Conversation , are usually turned , or abused unto the same end , exciting and exercising of the Vanity of the Mind . Wherever our Affections are fixed on Spiritual things , our Minds will constantly be under a Warning or Charge to keep diligent watch against all these things , whereby that Vanity , which it so abhorreth , which it is so burdened withal , is maintained and excited . Nor without this Prevalency in the Mind , will ever a Work of Mortification be carried on in the Soul , Col. 3.2 , 4 , 5. CHAP. XXI . HAving declared wherein this Duty of being Spiritually-Minded doth consist , that which remains in compliance with the Text , from whence the whole is educed , is to manifest how it is Life and Peace , which is affirmed by the Apostle . This shall be done with all brevity , as having passed through that which was principally designed . And two things are we to enquire into . ( 1 ) What is meant by Life and Peace . ( 2 ) In what Sense to be Spiritually Minded , is both of them . ( 1 ) That Spiritual Life whereof we are made Partakers in this World , is threefold , or there are three Gospel Priviledges or Graces so expressed . ( 1 ) There is the Life of Justification . Therein the Just by Faith do live ; as freed from the Condemnatory Sentence of the Law. So the Righteousness of one comes on all that believe unto the Justification of Life , Rom. 5.18 . It gives unto Believers a Right and Title to Life ; for they that receive the abundance of Grace , and the Gift of Righteousness shall reign in Life by one Christ Jesus , vers . 17. This is not the Life here intended , for this Life depends solely on the Soveraign Grace of God , by Jesus Christ , and the Imputation of his Righteousness unto us , unto Pardon , Right to Life and Salvation . ( 2 ) There is a Life of Sanctification . As Life in the foregoing sense in opposed unto Death spiritual as unto the the Guilt of it , and the condemnatory Sentence of Death wherewith it was accompanied ; so in this it is opposed unto it , as unto its internal Power on , and Efficacy in the Soul , to keep it under an Impotency unto all Acts of Spiritual Life , yea , an Enmity against them . This is that Life wherewith we are quickned by Christ Jesus , when before we were dead in Trespasses and Sins , Ephes. 2.1 , 5. Of this Life , the Apostle treats directly in this place ; for having in the first four verses of the Chapter declared the Life of Justification in the nature and Causes of it ; in the following , he treats of Death spiritual in Sin , with the Life of Sanctification , whereby we are freed from it . And to be Spiritually-Minded is this Life in a double Sense . ( 1 ) In that it is the principal Effect and Fruit of that Life . The Life it self consists in the Infusion and Communication of a Principle of Life , that is of Faith and Obedience , unto all the Faculties and Powers of our Soul , enabling us to live unto God. To be Spiritually-Minded , which is a Grace whereunto many Duties do concur , and that not only as to the Actings of all Grace in them , but as unto the Degrees of their Exercise , cannot be this Life formally . But it is that wherein the Power of this Principle of Life , doth in the first and chiefest place put forth it self . All Actings of Grace , all Duties of Obedience internal and external , do proceed from this Spring and Fountain . Nothing of that kind is acceptable unto God , but what is influenced by it , and is an Effect of it , but it principally puts forth its Vertue and Efficacy , in rendring our Minds Spiritual , which if it effect not , it works not at all , that is , we are utterly destitute of it . The next and immediate Work of the Principle of Life in our Sanctification , is to renew the Mind , to make it Spiritual ; and thereon gradually to carry it on unto that Degree which is here called , being Spiritually-Minded . ( 2 ) It is the proper Adjunct and Evidence of it . Would any one know whether he be Spiritually alive unto God , with the Life of Sanctification and Holiness ? The Communication of it unto him , being by an Almighty Act of creating Power , Ephes 2.10 . It is not easily discernable , so as to help us to make a right Judgement of it , from its Essence or Form. But where things are in themselves indiscernable , we may know them from their proper and inseperable Adjuncts , which are therefore called by the Names of the Essence or the Form it self . Such is this being Spiritually-Minded with respect unto the Life of Sanctification ; it is an inseperable Property and Adjunct of it , whereby it infallibly evidenceth if self unto them in whom it is . In these two respects it is the Life of Sanctification . ( 3 ) Life is taken for the Comforts and Refreshments of Life ; So speaks the Apostle , 1 Thes. 3.8 . Now we live , if you stand fast in the Lord , now our Life will do us good , we have the Comforts , the Refreshments , and the Joyes of it . Non est vivere , Sed valere vita . The Comforts and Satisfactions of Life , are more Life than Life it self . It is Life , that is , that which makes Life to be so , bringing in that Satisfaction , those Refreshments unto it , which make it pleasant and desirable . And I do suppose this is that which is principally intended in the Words of the Apostle ; it is Life , a chearful joyous Life , a Life worth the living . In Explication and Confirmation whereof , it is added , that it is Peace also . Peace is twofold , ( 1 ) General and absolute , that is Peace with God through Jesus Christ , which is celebrated in the Scripture , and which is the only Original Spring and Fountain of all Consolation unto Believers ; that which virtually containes in it every thing that is good , Useful , or desirable unto them . But it is not here precisely intended . It is not so . ( 1 ) As to the immediate ground and Cause of it , which is our Justification , not our Sanctification , Rom. 5.1 . Being justifyed by Faith , we have Peace with God. So Christ alone is our Peace , as he who hath made Peace for us by the Blood of the Cross , Ephes. 2.14 , 15. Hereof our being Spiritually-Minded is no way the cause or reason , only it is an Evidence and Pledge of it , as we shall see . ( 2 ) Not as unto the formal nature of it . Peace with God through the Blood of Christ , is one thing ; and Peace in our Minds through an holy Frame in them , is another . The former is communicated unto us by an immediate Act of the Holy Spirit dwelling in us , Rom. 5.5 . The latter is an Effect on our Minds begun , and gradually carryed on , by the Duties we have before at large declared . The immediate Actings of the holy Spirit , in sealing us , witnessing unto our Adoption , and being an Earnest of Glory , are required unto the former ; Our own Sedulity and Diligence in Duties and the Exercise of all Grace , are required unto the latter . ( 2 ) Peace is taken for a peculiar Fruit of the Spirit , consisting in a gracious Quietness and Composure of Mind , in the mid'st of Difficulties , Temptations , Troubles , and such other things as are apt to fill us with Fears , Despondencies , and Disquietments . This is that which keeps the Soul in its own Power , free from Transports by Fears or Passions , on all the abiding Grounds of Gospel Consolation . For although this be a peculiar especial Grace , yet it it that which is influenced and kept alive by the Consideration of all the Love of God in Christ , and all the Fruits of it . And whereas Peace includes in the first Notion of it , an inward Freedom from Oppositions and Troubles , which those in whom it is are outwardly exposed unto , there are two things from which we are secured by this Peace which is an Effect of being Spiritually Minded . The first is Offences . There is nothing of whose Danger we are more warned in the Gospel , than of Offences . Wo to the World , saith our Saviour , because of Offences . All Ages , all Times and Seasons , are filled with them , and they p●ove pernitious and destructive to the Souls of many . Such are the Scandalous Divisions that are among Christians ; the endless Differences of Opinions , and diversity of practices in Religion and the Worship of God ; the Falls and Sins of Professors , the fearful ends of some of them ; the Reproaches that are cast on all that ingage into any peculiar way of Holiness and strictness of Life , with other things of the like nature , whereby the souls of innumerable Persons are disquieted , subverted , or infected , are to be reckoned unto this Head. Against any hurtful or noxious Influence on our Minds from these things , against Disquietments , Dejections of Spirit , and Disconsolations , are we secured by this Peace . So the Psalmist assures us , Psal. 119.165 . Great Peace have they that love thy Law , and nothing shall offend them . The Law , or the Word of God , is the only way of the Revelation of God and his Will unto us ; and the only outward Way and Rule of our Converse and Communion with him . Wherefore , to love the Law , is the principal part of our being heavenly Minded , yea virtually that which comprehends the whole . For such as do so , nothing , none of the things before mentioned , nor any other of the like nature , shall be an Offence , a stumbling Block , or cause of falling into sin . And the reason is , because they have such an Experience in themselves of the Truth , Power , Efficacy and Holiness of the Gospel , as that the Miscarriages of Men , under a Profession of it , shall never be unto them an Occasion of falling , or being offended at Christ. And I look upon it as a sign of a very evil Frame of Heart , when men are concerned in the Miscarriages of some that have made Profession , whereby they are , it may be , damaged in their Outward Concerns , so as that they are surprized into Reflections on that Religion which they profess , professing the same themselves . ( 2 ) The second is Afflictions , Persecutions and Sufferings of all Sorts . It is known by all ( It were well , if it were not so well known ) what Disquietments , Dejections and Disconsolations these things are apt to fill the Minds of Men withal ; What Fears , Troubles , Sorrows , they reflect upon them . Against all these Effects of them , this Peace intended , gives us Security . It makes us to preserve a peaceable , yea , a joyous Life in our Conflict with them , see Joh. 16.33 . Both these , as here joyned together , Life and Peace , do comprize an holy Frame of Heart and Mind , wherein the Souls of Believers do find Rest , Quietness , Refreshment and Satisfaction in God , in the midst of Temptations , Afflictions , Offen●es and Sufferings . It is the Souls Composure of it self in God , in his Love in Christ Jesus , so as not greatly to be put out of Order , to be cast down with any thing that may befall it , but affords men Chearfulness and Satisfaction in themselves , though they walk sometimes in the Valley of the Shadow of Death . Such Persons have that in them , abiding with them , as will give them Life and Peace under all Occurrences . ( 2 ) Our next enquiry is , how this Spiritual Mindedness is Life and Peace , or what it contributes unto them , how it produceth the Frame of Heart and Mind so expressed . And this it doth several wayes . ( 1 ) It is the only meanes on our part , of retaining a Sense of Divine Love. The Love of God in a gracious Sense of it , as shed abroad in our Hearts by the Holy Ghost , is the first and only Foundation of all durable Comforts ; Such as will support and refresh us under all Oppositions and Distresses , that is , of Life and Peace in our Souls in any Condition . This God communicates by an Act of Soveraign Grace , for the most part without any Preparation for it in our selves . He creates the Fruit of the Lips , Peace , Peace . But although Divine Love be in it self unchangeable , and alwayes the same ; yet this Sense of it may be lost , as it was in David , when he prayed that God would restore unto him the Joys of his Salvation , Psal. 51.12 . And so many others have found it by woful Experience . To insist upon all that is required on our parts , that we may retain a gratious refreshing Sense of Divine Love , after it is once granted unto us , belongs not unto my present purpose . But this I say , there is not any thing wherein we are more concerned , for to be careful and diligent in , than as unto what belongs to that end . For men who by a meer Act of Soveraign Grace , have tasted herein of the Goodness of God , who have had the Consolation and Joys of it , to be negligent in the keeping and preserving it in their Souls , is a Provocation that they will at one time or other be sensible of . There is nothing doth more grieve the Holy Spirit , than to have his especial Work , whereby he Seales us unto the Day of Redemption , neglected or despised . And it argues a mighty Prevalency of some Corruption or Temptation , that shall cause men willingly , and by their own Sloth , to forfeit so inestimable a Grace , Mercy and Priviledge . And it is that which there are but few of us , who have not reason to bewail our Folly in . Every Intimation of Divine Love , is an inestimable Jewel , which if safely treasured up in our Hearts , adds unto our Spiritual Riches ; and being lost , will at one time or another affect us with Sorrow . And I am afraid that many of us are very negligent herein , unto the great prejudice of our Souls and Spiritual State. Many such Intimations are given us by the Holy Ghost through the Word , which we take little notice of , either we know not the Voice of Christ in them , or do not hearken unto him in a due manner , or refuse a Compliance with him , when we cannot but know that he speaks unto us , see Cant. 5.2 , 3. Or if we recieve any Impressions of a gratious Sense of Divine Love in them , we quickly lose them , not knowing how much the Life of our Souls is concerned therein ; and what use of them we may have in our following Temptations , Tryals , and Duties . Now the great means of retaining a Sense of the Love of God , which is the only spring of Life and Peace unto our Souls , is this Grace and Duty of being Spiritually-Minded . This is evident from the very nature of the Duty . For ( 1 ) It is the Souls preserving of it self in a Frame meet to receive and retain this sense of Gods Love. What other way can there be on our part , but that our Minds which are so to receive it and retain it , are Spiritual and Heavenly , alwayes prepared for that holy Converse and Communion with himself , which he is pleased to grant us through Jesus Christ. And , ( 2 ) It will fix our Thoughts and Affections upon the Grace and Love of God , communicating such an inestimable Mercy unto us , as is a Sense of his Love , which is the only meanes for the Preservation of a Relish of it in our Hearts . He who is in this Frame of Mind , will remember , call over , and ruminate upon all such gracious Pledges of divine Favour ; as David is often remembring and calling over what he received in such Places , as in the Land of the Hermonites , and at the Hill Missar , Psal. 42. This is the great way whereby this Treasure may be preserved . ( 3 ) A Person so minded , and he alone , will have a due Valuation of such Intimations and Pledges of Divine Love. Those who are full of other things , whose Affections cleave unto them , do never esteem Heavenly Mercies and Priviledges , as they ought ▪ The full Soul loatheth the Honey-Comb . And God is well pleased , when an high Valuation is put upon his kindness ; as he is greatly provoked by the contrary Frame ; which indeed nothing but infinite Patience could bear withal . It is an high Provocation of God , when men are regardless of , and unthankful for Outward temporal Mercies ; when they receive them and use them as if they were their own , that they were Lords of them , at least , that they are due unto them . Much more is he provoked with our regardlesness of the least of those Mercies , which are the peculiar purchase of the Blood of his Son , and the Effects of his Eternal Love and Grace . He alone who is spiritually-Minded , valueth , prizeth , and layes up these ininestimable Jewels in a due manner . ( 4 ) Such Persons only know how to use and improve all Communications of a sense of Divine Love. These things are not granted unto us to lye by us , without any use of them . They are gratious Provisions wherewith we are furnished to enable us unto all other Duties , Conflicts , and Tryals . On all Occasions are they to be called over for our Spiritual Relief and Encouragement . Hereby are they safely retained . For in the due improvement of them , they grow more bright in our Minds every day , and are ready for use , in which posture they are safely preserved . But these things will yet be farther manifest in the Instances that ensue . ( 2 ) This Frame of Mind casts out all Principles , and Causes of Trouble and Disquietment , which are inconsistent with Life and Peace . There are in us by nature Principles of Contrariety and Opposition unto Spiritual Life and Peace , with sundry things , whose Abode and Prevalency in us , is inconsistent with them . I shall give only one or two Instances hereof . ( 1 ) It will cast out all Filthiness and Superfluity of naughtiness from our Minds . Without this , we can receive no Benefit by the meanes of Grace , nor perform any Duty in a right manner , Jam. 1.27 . This is that which stands in direct immediate Opposition and Contrariety unto our being spiritually Minded , so as they can have no Consistency in the same Person . And they Expel on another like heat and Cold. And where there is this Filthyness and Superfluity of Naughtiness , there is neither Life nor Peace . Unclean Lusts of the Flesh , or of the Spirit , working , tumultuating , acting themselves in the Minds of Men , will not suffer either the Life of Holiness to flourish in them , or any solid Peace to abide with them . The Soul is weakned by them as unto all Spiritual Actings , and made like a troubled Sea that cannot rest , whose Waters cast up mire and dirt . Where they are absolutely predominant , there is an Hell within , of Darkness , Confusion and Enmity against God , preparing men for an Hell of Punishment without unto Eternity . And according as they remain , or have any Prevalency in us , so are Spiritual Life and Peace impaired and obstructed by them . Now the very nature of this Grace and its universal Exercise is suited to the casting out of all the Relicks of this Filthiness and Supersfluity of Naughtiness . It brings in a Principle into the Mind directly contrary unto that from whence they do proceed . All the Actings of it , which we have described , lie in direct tendency unto the Extirpation of these Causes of Filthiness which ruine Life and Peace ; nor will they by any other way be cast out . If the Mind be not Spiritual , it will be carnal ; if it mind not Things above , it will not fix it self inordinately on things below . ( 2 ) That Disorder which is by nature in the Affections and Passions of the Mind , which is directly opposite unto spiritual Life and Peace , is cast out , or cured hereby . It is a blessed Promise of the times of the New Testament , of the Kingdom and Rule of Christ , that through the Efficacy of Gospel Grace , The Lion shall lye down with the Lamb , and the Leopard with the Kid , Isaiah 11.6 . Persons of the most intemperate and outragious Passions , shall be made meek and lovely . Where this is not in some measure effected , according unto the Degrees of the Prevalency of such Passions in us , we have not been made Partakers of Evangelical Grace . It were an easy Task to demonstrate how the Disorder of our Affections and Passions is destructive of Spiritual Life and Peace . The Contrariety that is in them , and Contradiction unto one another , their Violence , Impetuousness , and Restlesness , their readiness to receive and take in Provocations on all Occasions , and frequently on none at all , but what Imagination presents unto them , are sufficient Evidences hereof . Can we think that Life and Peace do inhabit that Soul , wherein Anger , Wrath , Envy , Excess in Love unto earthly things , no dwell ? and on all Occasions exert themselves ; there , where there is a continual Tumult , Fighting and Rebellion , as there is where the Passions of the Mind are not under the Conduct of Reason , nor of Grace ? The Nature and principal Effect of this spiritual Mindedness , is to bring all the Affections and Passions of our Minds into that holy Order wherein they were created . This was that uprightness wherein God made us ; namely the whole blessed Order of all the Powers , Faculties , and Affections of our Souls , in all their Operations , in order unto our living unto God. And this is restored unto us by this Grace , this Duty of being Spiritually Minded . And wherein it falls short of that Perfection which we had originally ; ( for the remainders of that Disorder which befell us by Sin , will still in part continue ) it is recompenced by the Actings of that new Principle of Gospel Grace which is exercised in it . For every Act of of our Affections towards God , in the Power of Grace , exceeds , and is of another nature , above that we could do , or attain unto , in the State of nature uncorrupted . Hereby are Life and Peace brought into our Souls , and preserved in them . ( 3 ) It is that whereby our Hearts and Minds are taken off from the World , and all inordinate Love thereunto . Where this is in prevalent Degree , there is neither Life , nor Peace . And every excess in it , both weakens Spiritual Life , and disturbs , yea , destroys all solid Spiritual Peace . I have occasionally spoken unto it before , as also the way whereby our minding of the things that are above in a due manner , doth deliver and preserve our Souls from the Snares of it . And if we diligently examine our selves , we shall find , that in our inordinate Affections , and cleaving unto these things , the principal Causes why we thrive no more in the power of Spiritual Life , and whence we meet with so many Disquietments and Dejections of Spirit unto the disturbance of our Prace and Rest in God , is from hence . For there is no Grace which is not impaired by it in its nature , or not obstructed by it in its Exercise . Wherefore , to be Spiritually Minded is Life and Peace , because it subdues and expells that inordinate Love unto present things , which is destructive of them both , and inconsistent with them . ( 4 ) It preserves the Mind in a due and holy Frame in the Performance of all other Duties . This also is indispensibly required , unto the Preservation of Life and Peace , especially unto the improvement of them . They will not abide much less thrive and flourish in any Persons who are negligent in holy Duties , or do not perform them in a due manner . And there are four things which impede or hinder us from such an attendance unto Holy Duties , as may be advantagious unto our Souls ; against all which we have relief by being Spiritually Minded . ( 1 ) Distractions . ( 2 ) Despondencies . ( 3 ) Weariness . ( 4 ) Unreadiness of Grace for Exercise . ( 1 ) Distraction of Mind and Thoughts , hath this evil Effect , which many complain of , few take the right way of Deliverance from . For this Evil will not be cured by attendance unto any particular Directions , without a change of the whole Frame of our Minds . Nothing can give us Relief herein , but a prevalent Delight in being exercised about things Spiritual and Heavenly . For hence arise all our Distractions ; the want of fixing our minds on Spiritual things with Delight , makes them obnoxious to be diverted from them on all occasions , yea to seek occasions for such Diversions . It is this frame alone , namely , of Spiritual Mindedness , that will give us this Delight . For thereby the Soul is transformed into the likness of Spiritual things ; so as that they are suited unto it , and pleasant unto our Affections . The mind and the things themselves are thereby so fitted unto each other , that on every occasion they are ready for mutual Embraces , and not easily drawn off by any cause or means Of the Distractions so complained of , yea , they will all be prevented hereby . ( 2 ) Despondencys in Duties arise from the frequent Incursions of the Guilt of Sin. The remembrance hereof frequently sollicites the Minds of Persons in their first entrances into Duty , unless they are under especial actings of Grace , stirring them up unto earnestness and fervency in what they undertake . At other seasons it renders men Lifeless and Heartless , so as that they know not whether they had best Pray or no , when Duty and Opportunity call them thereunto . To be Spiritually Minded ▪ we have manifested in many Instances is the great Preservative against these disheartening incursions of sin . It is the Souls watch and guard against them , whence ever they arise or proceed . No lust or corruption can be Prevalent in a Spiritual mind . And this is the Principal cause of such Incursions of Sin , as affect the Soul with a disheartening sense of Guilt . No Affections can abide in any sinful Disorder , where the Mind is so affected . This also gives sin an entrance unto a distracting sense of Guilt . But the fole Cure hereof lyes in this Grace and Duty . The like may be said of all other wayes , meanes , and Occasions of such Incursions of Sin. ( 3 ) Weariness in , and of Spiritual Duties , abate their tendency unto the Improvement of Life and Peace in us . This Evil ariseth from the same Cause with that or Distraction before mentioned . And it is oft-times encreased by the Weakness and Indispositions of the Flesh , or of the outward man. Sometimes the Spirit is willing , but through the weakness of the Flesh , it is disappointed . The principal cure hereof lyes in that Delight which spiritual Mindedness gives unto the Soul in Spiritual things . For where there is constant Delight in any thing , there will be no weariness , at least , not such as shall hinder any from cleaving firmly unto the things wherein he doth delight . Whil'st therefore we are exercised in a delight in Spiritual things , weariness cannot prevalently assault the Mind . And it is the only Relief against that Weariness which proceeds from the Indispositions of the outward man. For as it will preserve the Mind from attending too much unto their Solicitations , crying spare thy self , by filling and possessing the Thoughts with other things ; so it will offer an holy Violence unto the Complaints of the Flesh , silencing them with a sense of , and delight in holy Duties - ( 4 ) The Unreadiness of Grace for its due and proper Excercise , is another thing which defeats us of the Benefit of holy Duties . The Seasons of them are come , sense of Duty carries men unto an Attendance unto them , and the performance of them . But when they should enter upon them , those Graces of Faith , Love , Fear , and Delight , wherein the Soul and Being of them do consist , are out of the way , unready for a due Exercise ; so as that men take up and satisfy themselves with the meer outward Performance of them The Heart and Mind have been taken up with other things , due Preparation hath been wanting ; men come unto them with reaking Thoughts of earthly Occasions ; and it is no easy matter in , or immediately out of , such a Frame , to stir up Grace unto a due Exercise . But herein lyeth the very Life of being Spiritually Minded . The nature of it consists in the keeping and preserving all Grace in a Readiness for its Exercise as our Occasions require . And this is an effectual way whereby this Grace come to be Life and Peace . For they cannot be attained , they cannot be preserved , without such a constancy and Spirituality in all holy Duties , as we shall never arive at , unless we are Spiritually Minded . Lastly ; this frame of mind brings the Soul unto , and keeps it at its nearest approaches , unto Heaven and Blessedness , wherein lye the eternal springs of life and Peace . According unto the Degrees of this Grace in us , such are those of our approaches unto God. Nearness unto him , gives us our initial conformity unto him , by the Renovation of his Image in us , as our Presence with him , will give us Perfection therein ; for when we see him we shall be like unto him . He therefore alone as he is in Christ being the fountain of Life and Peace , by our drawing nigh unto him , and by our Likeness of him , will they thrive and flourish in our Souls . FINIS . 
A89235	----	Miscellanea spiritualia: or, Devout essaies: composed by the Honourable Walter Montagu Esq. Miscellanea spiritualia. Part 1. Montagu, Walter, 1603?-1677. 1648 Approx. 818 KB of XML-encoded text transcribed from 199 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A89235 Wing M2473 Thomason E519_1 ESTC R202893 99863030 99863030 115212 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89235) Transcribed from: (Early English Books Online ; image set 115212) Images scanned from microfilm: (Thomason Tracts ; 81:E519[1]) Miscellanea spiritualia: or, Devout essaies: composed by the Honourable Walter Montagu Esq. Miscellanea spiritualia. Part 1. Montagu, Walter, 1603?-1677. Marshall, William, fl. 1617-1650, engraver. [36], 198, 265-405, [13] p. Printed for William Lee, Daniel Pakeman, and Gabriel Bedell, and are to be sold at their shops in Fleetstreet, London : MDCXLVIII. [1648] With an additional title page, engraved, signed: W· Marshall sculpsit. Page numbers 199-264 (quires 2D-2L) are lacking; text is continuous. Includes index and a final errata leaf. A second part was published in 1654 [i.e. 1653]. 3E1 is a cancel. Annotations on Thomason copy: "Nouemb: 1647"; the final 'I' in the imprint has been crossed out. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Devotional literature -- Early works to 1800. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Mona Logarbo Sampled and proofread 2007-05 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Miscellanea Spiritualia OR DEVOUT ESSAYES Composed By the Honorable Walter Mountague Esq . Serò te amavi Pulchritudo tam nova et tam antiqua . S t Aug : W. Marshall sculpsit . London Printed for William Lee , Daniel Pakman , & Gabriel Bedell , and are to be Sold at their Shopps in Fleet-street 1648. Miscellanea Spiritualia : OR , DEVOVT ESSAIES : COMPOSED BY THE HONOURABLE WALTER MONTAGV Esq . ECCLUS . 51. Videte oculis vestris , quia modicum laboravi , & inveni multam requiem . LONDON , Printed for W. Lee , D. Pakeman , and G. Bedell , And are to be sold at their shops in Fleetstreet . MDCXLVIII . To the most Sacred MAJESTY OF Henrietta Maria , Daughter of France , and Queen of Great Britain . MADAM , THe propriety of my Life is not simply by a common Right inherent in Your Crown , but likewise ( by a special and notorious Purchase ) is annexed unto Your Person ; and that by so obliging a Title , as nothing less then the cessation of my Life , could seem on my part a legitimate separation of my personal Services from Your Majesty ▪ But in this engaged estate of my life , God hath been pleased , by a civil death , to contrive a justifiable intermission of my secular Duties , and by such away , as renders even this cessant state in some sort active , and discharging my Obligations : Since my present suspended condition is a consequence of the active prosecution of my Duty to Your Majesty , whereby even this my inanimate constitution , in regard of any motion in Your service , seems enlivened by this kinde of dying in that relation ; by which means my life may be said to have but changed the maner of application unto You , and in place of the Spirit of Acting , to have taken that of Suffering for Your Service ; So that in effect , it is but the corps , as it were , of my time that lieth thus into 〈…〉 bed in this Region of civil death , while the Spirit thereof liveth in Your Service , by the occasion of this my passive condition . In this state of violent quiescence , my thoughts ( Madam ) have not ceased to range and cast about in these spacious fields of Solitude , to finde a way , how , my person being now like a Clock with a broken Spring , unable to give You an account of my time by my own Motion , I might contrive my present state , as it were , into a Sun-dyal , which while it self is fixed , doth by an extrinsique Motion give an account of Time : In some report to this Conceit , I have bethought my self of drawing some such lines within my walls , by the rules of Spiritual Mathematiques , as might ( by the Motion of that Sun upon them , which commonly shines the brightest through the closest walls of Prisons , they like Chrystal curtains , intending rather then intercepting his beams ) render You , Madam , an account hereafter of my present time , by the strange property of this Spiritual Dyal , which may mark out the passage , even of hours already elapsed : And , I hope , these lines have yet this better quality , of bearing some marks of the fervor and operation of this Sun upon my thoughts , as of their course and motion towards Your Memory ; which Impression if they retain , this one act doth happily conjoyn these two great Duties , of Gratitude to God , and to Your Majesty . In my present conveniency ( Madam ) of contemplating much these two subjects , I have often resolved , That God had designed You so specially , for the mediate conveyance of all his Blessings to me , as that he would not minister this his Medicinal affliction , but as it were by the hand of Your Service ; by which order he hath been pleased to render Your adversity more beneficial to me , then ever Your felicity was like to prove , since it is not probable that Your Power would have given me what I finde now to have been most wanting to my Life , Sufferance and Mortification ; insomuch , as what my vain Nature needed the most , and Your generous one , could afford me the least , hath by the accidents of Your fortune , binfurnished me , with the preservation of Your favorable constancy ; and thus , without the blemish of any of Your Vertues , Your Service hath taught me Patience and Resignation ; Vertues , which though You had them habitually in Your minde , yet neither were Your Nature or Your Fortune , the one apt , or the other proper , to give Your Servants occasion to practice them . Nor doth this my particular blessing of Sufferance , endure any abatement by the sense of Your personal afflictions ; for GOD hath provided against this allay of it , by the improvement , at the same time , of all Your Vertues and Pieties ; So , as in respect of Your Person , I may rejoyce likewise in all Your tribulations , since every Thorn in Your present Crown hath been a kinde of pensil , the sharpest touches whereof have drawn You the nearer that original Head , crowned with Thorns , whose resemblance ought to be Your principal intendment : And if what You have lost of the likeness of a Terrestrial Prince , hath conferred to Your similitude with that King of kings , there is made a blessed Transfiguration , rather then any Disfigurement of Your Image : Wherefore I may presume ( Madam ) That all the present Breaches which Your Crosses have made in Your Temporal state , will prove in Your Eternal like the wounds of our great King of the Cross , which are turned into the most glorious and resplendent parts of his Body . It were easie ( Madam ) to present You many Motives of Consolation , derived from the subject of Your Troubles ; but I had rather You should extract them from that part therein , which solaceth all Your Attendants in this hard Fortune , the resigned maner ( I mean ) and temper of Your Suffering , and that which easeth Your Servants is the likeliest thing to confort You in this condition . You may therefore safely rejoyce , that Your comportment supplieth much the disablement of Your Fortune , and in some degree relieveth all Your distressed Party , while Your Gracious precedence in this asperous and narrow way of the Cross ( wherein Your Vertue doth prescribe the order of their march ) may well draw every generous Minde off from the thoughts of their own private Distresses , and so succor the noblest Hearts in some measure , by this vertuous diversion , while You are unable to do it by direct supplies : Thus , by the influence of Your Piety , even Your Necessities may become Provisions for Your Suffering Party . Thus did King David refresh more his whole Army , by bearing them company in their thirst , then he could have done by the provision of many vessels of water and as this holy King did as good as cast that water into every thirsting mouth , which he poured out unto the Lord ; so may You , Madam , by accepting still chearfully Your own wants , and offering up to God Your Will of suffering in this general Calamity , relieve more universally Your Party , then by the distribution conferred to Your similitude with that King of kings , there is made a blessed Transfiguration , rather then any Disfigurement of Your Image : Wherefore I may presume ( Madam ) That all the present Breaches which Your Crosses have made in Your Temporal state , will prove in Your Eternal like the wounds of our great King of the Cross , which are turned into the most glorious and resplendent parts of his Body . It were easie ( Madam ) to present You many Motives of Consolation , derived from the subject of Your Troubles ; but I had rather You should extract them from that part therein , which solaceth all Your Attendants in this hard Fortune , the resigned maner ( I mean ) and temper of Your Suffering , and that which easeth Your Servants is the likeliest thing to confort You in this condition . You may therefore safely rejoyce , that Your comportment supplieth much the disablement of Your Fortune , and in some degree relieveth all Your distressed Party , while Your Gracious precedence in this asperous and narrow way of the Cross ( wherein Your Vertue doth prescribe the order of their march ) may well draw every generous Minde off from the thoughts of their own private Distresses , and so succor the noblest Hearts in some measure , by this vertuous diversion , while You are unable to do it by direct supplies : Thus , by the influence of Your Piety , even Your Necessities may become Provisions for Your Suffering Party . Thus did King David refresh more his whole Army , by bearing them company in their thirst , then he could have done by the provision of many vessels of water : and as this holy King did as good as cast that water into every thirsting mouth , which he poured out unto the Lord ; so may You ; Madam , by accepting still chearfully Your own wants , and offering up to God Your Will of suffering in this general Calamity , relieve more universally Your Party , then by the distribution of a great treasure ; and this may pass for an agreeable motive to You , to attend the improvement of Your Piety , the expecting by the degrees of Your advance in sanctity , not onely the ministring a good proportion of spiritual confort to Your distressed Servants , but likewise the propitiating of Almighty GOD , towards Your reinablement to afford them , all other succors , whereof Your ROYAL HEART can make a● Designation ; and likewise by these Arguments of Your holy cariage in this affliction , Your Loyal Subjects may be perswaded to expect all Your heart can promise them , justly concluding of Your Case , what was presaged of holy DAVID in his Exite , Now we know certainly , that You shall reign , and the Kingdom shall be established in Your hand . Had I not , Madam , a better reason , then the circumstance of my present condition , I should , per adventure , give more liberty to my Opinion , and impress more livelily by my Pen the signature of my Thoughts upon these Papers , as the true figure of Your Vertue and Merit in these unhappy occasions : But Your Vertue it self forbids me more then any other reflexion , knowing that the charges of Your Duties are welcomer to You , then even the due proclamation of Your Praises ; in which regard , although it might seem a Service to the Nation , to endeavor by some respects and civilities to Your Majesty , the purging a little our Language , of some disloyal rudeness and barbarisms that have of late vitiated much this Tongue ; yet will I prefer the satisfaction of Your Modesty and Humility , before the reparation of our own concernments : And surely , Madam , they who have the honor to know You particularly , may conclude the pleasingest way of righting You , to be the leaving You the most to forgive those who have misunderstood You. I shall therefore rather humbly commend unto You , the progress and advance of Your Pieties , then offer You any reparatory commendations ; since by the cand●r of Your Charity , You may turn every bl 〈…〉 opt upon Your Name , into a beam of Splendor shining on it in the Book of Life ; and whatsoever seemeth now a fear upon Your Person , may by the vertue of Your Patience , prove as it were so many several Stars composing one glorious Constallation of such Merits , whereof the Prophet Daniel saith , They shall prove like the splendor of the Firmament , and like STARS shining in perpetual Eternities . Now ( Madam ) studying what I should say , to recommend this Offering to Your Sacred Majestie , I finde the nature of it to be such , as rather prescribes me Prayers for the Acceptation , then allows me to make Promises for the worthiness of the Present ; For such is the order observable in our Oblations to GOD , and to his most special Images on Earth ; unto whom , as to himself , Servants do likewise not pretend to give towards the enriching them , but in order to their own Discharges : So ( Madam ) do I not presume by this Offering of my Thoughts , to supply You with any New Lights requis 〈…〉 for Your advance in Devotion , but rather to rejoyce Your Charity , by shewing it how my little Stock profits in this Royal Exchange of the Cross , better then in the Treasury of the Court : Nor can I conclude this account of my Time , wholly useless to Your perfection ; For , as Princes do often build their Pallaces by the same Models which inferior persons use for their houses , enlarging onely the Dimensions , with observance of the same Figure ; So ( Madam ) peradventure this Draught of Devotion , formed in these Lines , may not seem unfit for Your great Soul , in point of Figure and Order , while You may raise Your Zeal upon it with great excesses , in respect of the measures and proportions : But this I may modestly presume , That though these lines do not pretend to be exactly fit for Your Soul , as a model of Devotion ; yet they need no enlargement , as they are a Draught and Design of my Gratitude : In which relation , nothing can be more accomplished , then the Thoughts and Vows , of Your Majesties most dutiful Subject , and most obliged Servant . A PREFATORY ADDRES TO THE COURT . WE are made a spectacle to the World , to Angels , and to Men , saith Saint Paul , the Mirror and Patern of all Penitents and Converts , as if he had been obliged to summon all Creatures as Spectators to the prize of the high calling of God , which he was running for ; and this his Proclamation is a sanction of a perpetual Law , in point of the Duties of all notorious Converts : By this they are advertised , That they are more specially then others , designed as Examples of singular gratitude and fidelity : wherefore S. Augustine , after he had been called up to this Theatre of S. Paul , by the same voyce ( though in much a softer tone ) which seemed breathed out of the aura lenis , the gentle air of the Prophets conference ; for talle & lege , 〈…〉 Commission in these words of his happy precedent S. Paul , Put ye on the Lord Jesus Christ , and make no provision for the flesh , to fulfil the lusts thereof : After this Lecture ▪ the remainder of his life ●as such a piece , as seemeth to call unto all his fellow-Converts , tolle & lege , take up him , and reade him ; for his whole succeeding time was a fair impression of his admirable fidelity , and may serve for an excellent Lesson for all Times to study . And surely all such Images of Gods so remarkable Me●cy and Indulgence , ought to endeavor the resembling , in some proportion , these two great Paterns , in this special similitude , of immediately not condescending to flesh and blood , and of laboring more then others ; this was S. Pauls method , and S. Augustines maner of copying him : and surely God may justly require a singular rectitude , in the courses of such , as he hath raised from then falls by his special hand of Compassion ; and this not onely upon the account of their own debt , but also in order to the benefiting their Brothers , since we know the people came more to see Luzar●s risen , then Ies●s who had revived him . Certainly , all great Spiritual resuscitations , are more attended and reflected on , then such as seem Natural lives of Piety ; and some special demonstration of gratitude is so much conditioned in Gods notorious Pardons , as even the looser part of the world expecteth some extraordinary recognition from them ; and their uncorrespondency to that measure of Edification , which is looked for by unreformed observers , doth discredit to the world those invitations to amendment , which are commonly made by the first perswasive fervors of zealous Converts : For one patern of relapse and retrogradation , substracteth so much from the efficacy of such Examples , as that defection is apt to render many sincere progressions in the first fervor , suspected of unsoundness and recidency : And by this suspition of unperseverance , there may well be blasted much of the fruit of extraordinary Conversions ; for Libertines , with a little tincture of Truth in such recesses from zeal , will colour a great deal of witty impiety : So that this scandalous remisness , seemeth to give a fair pass for Prophaneness to make reprisal upon Devotion , which doth take from Libertines so many affected freedoms ; so great a detriment doth a little Scandal procure to Religion , in such as have the seal of Extraordinary Pardons upon them , evidenced to the Eye of the world : And on the other side , when such remarkable vocations continue so exemplary , as they answer all equal and just expectations , and obstruct all licentious tongues , the benefit they impart unto the world , is likely more then the native piety of many unseduced persons . Me thinks the prevision of this utility , may be given for a handsom reason , of the rejoycing of Angels , in one Conversion , more then in the persistency of many vertuous tempers ; for Humane Nature ( which the Angels are better acquainted with then we , as being incharged with the conducting it to Spiritual improvements ) is well charactered in the stiffness and indocility of the Pharisees , since it is apt to be demanding a Sign from Heaven , for Reformation of corrupted Customs ; and desperate Spiritual recoveries seem so many openings of the Heavens , in the descent of the Holy Dove visibly to the standers by : wherefore the Angels , upon their precognition of the extraordinary efficacy of such Conversions , may well be speculated to ground this exceeding joy and exultation . Not that we intend hereupon to conclude , That such Prodigals have greater portions of Grace then those elder Brothers , who may justly say , We have served so many years , and have not transgressed the commandments : We do confess , where the special preventing Grace of God bestoweth an exemption from the stains and inquinations of youth , when one may truly say , I have observed all these precepts from my youth , that such a condition is preferable to this recanting state , of , I have sinned against heaven ▪ the having been always so clothed , as our turpitude hath not been discovered , is a better posture then the casting off our rags , to put on the first robe ; so that I purpose chiefly to incite these yonger brothers to an eminent humiliation , not to elate them in the preference of their conditions , before other states of innocency , that have never been tainted by the contagious air of the world , and have remained ( as the virgin Apostle saith ) The first fruits among men to God and the Lamb , without spot before the throne of God. Surely all notorious cures of such as have faln into the thiefs hands between Iericho and Ierusalem , are never so perfect , as when the Scars or Cicatrices remain in the eyes of the Patients , rather as marks of their misery , then pledges of their continuing health ; and so their lives which are set out to others by God , as Ensigns of victory , must be looked upon by themselves , as wrecks saved and set up in their own thoughts for memorials of the danger whereunto they are still exposed ; for God doth often set up in publike such figures of humane misery , and divine mercy , not only in commiseration of the particular subjects , but in condescendence to the bent of our common nature , which runneth after example , and seemeth but dragg'd after single precepts . Wherefore all remarkable Converts should account themselves as sent from the dead upon the suit of their necessitous brothers , in Gods compassion to them , as well as to themselves , the world being much better disposed to hear such messengers , then Moses and the Prophets ; and in this respect , they should study to live exactly by this rule of St. Paul , Yield your selves unto God , as those that are alive from the dead : And surely this expropriation of themselves , and transaction over to the uses of others , ( which the Apostle denounceth to all Christians ) is more especially relating to them , then to any others ; for they may be most pertinently served with this holy writ , You are not your own , being bought with a great price , therefore glorifie God , and carry him in your body ; so that those who ( as our Savior saith ) have heard his voice , and are come out of their graves and live , must remember as they have a kinde of fraternity with Lazarus in this spiritual resuscitation , that they strive to live as brothers of the Blessed Magdalen ; and that after their first alliance in this point , of having had much forgiven , they be very studious to fraternise with her in this other part , of loving much . By this exhibiting the obligations of a true Convert , I have recorded my own bonds ; & I may hope , that God by his infinite liberality will be pleased to inable the rest of my life for some competent discharge of this great ingagement : For me thinks I hear the voice of our Savior , to him he had dispossessed of a legion of evil spirits , Go home to thy friends , and tell them how great things God hath done for thee . I am therefore come back thus ad domum Caesaris , to the house of Cesar , which in reference to many of my Duties , I may presume to call my home ; but most particularly , in order to my discharge of this Commission , of announcing quanta mihi fecerit dominus , how great things God hath done for me : wherefore I do not owe this Manifest onely , as an office of Recognition unto God , but do stand , me thinks , charged with it , as a condition of my Absolution , by which I conceive my self injoyned , to make as much Restitution as I am able , of that time which my Pen hath stoln from the Court ; For the most of that which is thought well passed away by the company that loseth it , stands upon accompt to them that are the most accessary to the taking it away , even from those that then reckon their loss of it as a benefit ; so that truly considered , those whom the world abusively 〈◊〉 the best company , are commonly the most chargeable with the undervaluation of time , which the cheaper and more inconsiderable they render it to others , the dearer are they to account for it themselves : And this truth we easily perceive , when looking through all time upon eternity , we come to discern the true value of that which is the only price this transitory world hath to purchase everlasting glory . Upon examination then of my time past , I finde my self bound to give up all the stock of my following days , as an extent assigned for restitutio 〈…〉 although I cannot hope to make a rigorous satisfaction by it ; For the unhappiness of these kinde of debts is such , as the more we have taken away from others , the less we are able to restore ; because such prize impoverishes the taker of it , since he loseth his own time , while he robbeth others of theirs ▪ wherefore this confession , as it may prove precautionary to others , may pass for the most likel● part of my satisfaction ; and I shall always assign my prayers towards the impetrating this of God ▪ that this penitential satisfaction may be so much blessed , as to restore some value of time thither , where I am to account for so much idle dissipation of it . Let me therefore humbly propose to all my Readers , to remember their creator in the days of their youth ; for when in their recollected days they come to this suit of the Psalmist , Remember not , Lord , the sins of my youth , one of the hardest points is , even their own forgetting them ; since the Ghosts of our dead sins walk often in our Fancy , and divert much of that time we assign for the discharge of our arrears ; although they be but such broken images , as dreams , that possess not the will , yet they pinch away always somewhat off from the stock of time , set out for past redemptions . This case is attested by St. Augustine , when he complained , That his old familiar acquaintances , did hold and shake the garment of his flesh , repining and murmuring at his estrangement : and this shaking and questioning us , is always some diversion ; for he confesseth farther , That after he had cast off the images of youthful vanities , from all adherence to his will , they stole after his fancy , not so bold as to face his consent , but as it were , muttering behinde him , and by stealth snatching at him , and pinching him to turn and look back . It is surely then a singular blessing , never to have been so familiarly conversant with the vices and vanities of youth , as our memories may be challenged acquaintance with , and so drawn to some discourse with such images , when they present themselves ; they are therefore the best disposed for spiritual advances , whose imaginations ( freed from the clogs of idle and vain notions ) are always in their motion and progress through the speculation of some fair object , and are not distracted by looking back upon the calls and noises of their discarded familiars : The structure of the temple advanceth faster , when we build with both hands , then when we are forced to hold arm● in one hand to repulse our enemies ; such a 〈…〉 levolent opposition do our fancies make , wh 〈…〉 they have been long possessed of images , which we must not admit into association , towards th● edifice of the temple ; they are as much unconsortable , as those strangers to whom Zorababel answered , We cannot joyn with you in building the house of God ; therefore the wise mans counsel is excellent , in order to the prepossessing our mindes , Endue thy self with vert 〈…〉 from thy youth , and thou shalt retain wisdom to thy old age : And this other position of Solomon , is verified by common experience , He that flatters his servant in his youth , shall finde him disobedient . When I have considered how much is written of this spiritual regiment of Life , and how much better then any thing I have prescribed ; I have sometimes questioned the exhibiting these my receipts ; but again I have concluded my self justified in this consideration , that the domestique Phisitian is always called into consults , though his abilities be so much meaner then others that are joyned with him ; as his learning can promise little contribution , yet his experience in the constitution of the Patient , is accounted useful for the appliance of their prescriptions : So under this notion , of one that hath had long experience in the indispositions and infirmities of the Court , I have conceived , that my opining in the consult might prove in some degree profitable to the Pa 〈…〉 ; and I may believe , that of the constitution of the body , & the peculiar peccancies of the humors , I have given no ill information , towards which part I have had a great advantage , by having been so long a domestique : For as there are many little passages and pertusions in living bodies , which are closed up and inacceptible in Anatomies ; so I , having studied this body alive , may be better informed of the composure thereof , then many learned and pious persons , that look , as I may say , upon the Anatomy only of Courts , surveying them laid out as it were dead in speculative figures . And concerning what I have voted in order to remedies , I will say nothing savoring of a formal disesteem thereof ; for such vails of sale are commonly so thin , as there is more affectation then modesty seen through them : I will profess ingeniously , I have done my best , in a sincere regard to the benefit of that place to which I owe so much civil obligation , and spiritual satisfaction ; and I may hope God will accept the design , and bless the operation , con●iding on this of our Patron Apostle , The earth that drinketh in the rain that cometh oft upon it , and bringeth forth herbs meet for them for whom it is dressed , receiveth blessing from God. One humane advantage this work may own , namely , That though there are many better invitations to Devotion , yet there is little expresly provided for this family ; so that mine may be a less feast , and yet a bettter entertainment for such guests , with whose appetites I am so well acquainted : wherefore I have served in more of St. Pauls milk , then of his solid meat , rather familiar Piety , then severe Perfection : I have intended most the presenting such wholsom confections , as are good against those particular humors , which breed a kinde of spiritual green-sickness , so familiarly in these bodies I entertain , I mean those levities and trifles , which the fancies of these bodies are so apt to feed upon , which I may call the unwholsom green fruit , that even old age is commonly greedy of in this place ; the taste whereof doth disrelish the savor of Devotion , and breed many obstructions in the body of the inward man : This Court-disease is excellently described by the Wiseman , The dalliance with trifles , darkeneth to us better sights ; and the waveringness of our cupidities , turneth the minde into a diziness unawares to it self : I may hope to be hearkened to , in the crying down of these toys , having been so long a Pedler of them : And as devotion may truly say of me , He that persecuted us sometimes , doth now evangelize the saith which he did once impugn ; so I beseech God I may deserve the other following words , of , And they glorified God in me ▪ I have thus much towards this hope , that I may be well perswaded of the good s●ting and adaptation of my advices , even by the prejudices of my unhappy experiments . For certainly , as an ordinary Courtier , who is acquainted with the humor , and interests of the favorite , may be more dexterous in forming welcome Propositions , then a greater Forraign Statesman , who designeth all by the general maximes of policy ; so one who is well versed in the intimate , and favorite affections , and passions of the times , may apply motives likelier to work upon them , then some who are much better grounded in the solid rules of grace and sanctity ; for such is the weakness of our vitiated nature , as it is more wrought upon in piety by proportions , then by perfections . Considering then the duties I have specified , I humbly present the Court with this discharge of my Commission , a● the dispossessed native did preach to Decapolis ; but , I hope , the consequence will resemble more the enuntiation of the 〈…〉 〈…〉 her town ; for of the effect of his preaching ▪ we read only , that all his to 〈◊〉 wondred at him , which is a more familiar answer at Court , to such vocations , then the believing and going out to meet Christ , as the men of Sichem did : wherefore my humble prayers shall be joyned , to inforce my perswasions , that it may be truly said in this occasion , Many believed in Christ by the word of him that did testifie of him . To conclude , although I may better intitle this , an expiatory offering , then a propitiatory , the first being in order to the discharge of a debt , the last to the impetration of some favor ; yet I may presume to pray in it , against the common iniquity , which is noted in time , that the currant thereof may not bear up , and carry down my lighter papers upon it , and let sink these my more solid and weighty cogitations : And to obtain all the blessing I petition for , upon this design , I shall humbly present it to you with this reference of St. Paul , To him , who is able to do more abundantly , then we can either desire or conceive , according to the power that worketh in us , to him be glory in the Church by Christ Jesus unto all generations . Wa : Montagu . Non solum mihi laboravi , sed & omnibus inquirentibus veritatem , Ecclesiasticus 24. Miscellania , or Spiritual Essays : A TABLE Containing the several Treatises , as they stand divided into Sections . TREATISE 1. A Map of humane nature , divided into two Sections . page 1 Sect. 1. Treating the Original rectitude of mans nature , and the present obliquity thereof . ibid 2. Of mans abusing , what he might learn by the mortality of the creature , and the frailty of his nature evidenced in all sorts of persons and trials . 6. TREAT . 2. Handling the reparation of humane nature in two Sections . 11 Sect. 1. Of the admirable means God chose for this work , and the rehabilitation resulting to man from this Order of God. ib. 2. How even mans infirmities may afford him glories ; with motives to joy , and correspondence to the grace of Christ incarnate . 16 TREAT . 3. Of Religion in two Sections . 21 Sect. 1. Considering it under the general notion of some reference to a Divine power . ib. 2. Treating the best habit of minde in order to the finding a recti●ied Religion . 24 TREAT . 4. Of Devotion in two Sections . 27 〈◊〉 . 1. 〈◊〉 regularly defin●d ▪ 〈◊〉 some 〈◊〉 〈◊〉 〈…〉 〈◊〉 . 〈…〉 〈◊〉 . Devotion described a more famil 〈…〉 way , and the best natural 〈…〉 in order thereunto . 31 TREAT . 5. Discoursing whether sensible pleasures may consort with devotion , in two Sections . 36 Sect. 1. Rectifying our affections , chiefly our love in the sense of beauty . ib. 2. Ambition rightly examined , and discreet condesc●ndencies proposed respectively to diverse vocations . 42. TREAT . 6. Of disabuse to the Rationalists and Sensualists , concerning temporal happiness , and devotion proposed for security of a happy life , in three Sections . ●0 Sect. 1. The vertue of Devotion exalted , and the vanity of some Philosophers detected . ib. 2. A conviction of Sensualists , declaring how grace emancipateth us from the bands of the creatures . 55 3. Resultancies from the meditation of humane frailty , and a resolving the right of happiness , as belonging to devotion . 60 TREAT . 7. How true Devotion induceth those notions , wherein consisteth the happiness of this life , in three Sections . 64 Sect. 1. The fallacy of opinion , and the vertue of truth discoursed . ib. 2. Sacred examples , shewing what may be said to be a rejoycing in the truth of temporal goods , and how eve● secular evils afford joy by the same method of a right understanding them . 69 3. The fallacies of some Objections solved , and the rejoycing in truth concluded for our real happiness . 73 TREAT . 8. Touching the means of possessing that truth wherein the happiness of this life is stated , in two Sections . 78 Sect. 1. Diffidence in point of obtaining spiritual lights reprehended , and prayer 〈…〉 in order to this designe . 78 2. What sincerety in prayer is requisite for this effect , and what kinde of peace is to be expected . 74 TREAT . 9. Of the condition of Courts , Princes , and Courtiers , in three Sections . 86 Sect. 1. The best notion of Cour●ts proposed . ib. 2. The vitiousness of the heathen Courts censured , and the consequence of the Examples of Princes urged , as a charge upon the vertue of their lives . 90 3. The importance of their company for the education of Princes , and a rule proposed for Counsellors , and Companions , to both ruling , and yong Princes . 94 TREAT . 10. How a good conscience , and a good Courtier are consortable with one another , in seven Sections . 98 Sect. 1. The temptations of Courts acknowledged great , but not insuperable . ib. 2. Real humility recommended , discerned from Courtship , and proved consonant to the state of Courtiers . 102 3. The vitiousness of flattery displayed , with an allowance of decent civilities in exchanges of Courtship . 107 4. The use of sober praises treated , and reciprocal civilities regulated . 110 5. The advantages of the vocation of a Courtier ballanced , with some prejudices in point of piety . 113 6. Some notorious errors remarked , and what facility the breeding of Courtiers may bring towards an excellence in Religious duties , proved by examples . 117 7. Comparisons between vocations disavowed , and advices offered , in order to a due correspondence , with the grace of a Courtiers profession . 121 TREAT . 11. Of Medisance , or detraction , in 2. Sections . 125 Sect. 1. The true nature of the crime of detraction , and the subtilty of it in disguising it self . ib. 2. Some rules whereby to square our discourse , and an expedient offered , towards the correction of Medisance . 131 TREAT . 12. Concerning scurrility , or foulness of speech , 〈…〉 three Sections . 〈…〉 Sect. 1. Of the dangerousness of these liberties , and the familiar ex 〈…〉 made for them . 〈…〉 2. Some special causes of the growth of this licentiousness , and some 〈◊〉 pedient proposed towards the suppression thereof . 1●0 3. What circumstances augment these faults , and women incharged 〈…〉 severity in opposition to them . ●4● . TREAT . 13. Whether to be in love , and to be devout , are consistent , in eight Sections . Sect. 1. The nature of love and devotion compared . 〈◊〉 . 2. Some subtle temptations detected , and liberties reproved . 1 〈…〉 3. The errors of prophane jealousie argued , and a pious jealou 〈…〉 proposed . 1●● 4. The deceit of passion in promise of mercy , and power of resisti●g temptations . 1●● 5. The faultiness of flattery to women discovered , and disswaded . 1 〈…〉 6. Presumption upon our vertue discussed , and the danger thereof remo●strated . 1●6 7. Some scruples resolved about the esteem of beauty , and the friendshi● of women . 17● 8 The conclusion framed upon the premised discourse , and our love safe 〈…〉 addressed . 179 TREAT . 14. Concerning the test , and ballance of filial and mercinary love , in five Sections . 181 Sect. 1. Of the value of love , and Gods tolerating some mixture of self respects in it . ib. 2. Mercinary love defined , and the relying much on it disswaded . 184 3. Filial love described , and some strong incentives presented to kindle it in us . 187 4 Motives to filial love drawn from our several relations to God , as also from the dignity , and advantage of this sort of love . 191 5. Advices in order to the preserving this sort of love , and fraternal dilection represented , as a gracious rule , whereby to judge of our rectitude in filial love . 194 TREAT . 15. Of the duties of a Christian towards enemies , in five Sections . 265 Sect. 1. The precept of loving enemies sweetned by many reasons draw● from Christs injoyning , and his acting it . ib. 2. The av●rsness to this duty riseth from our corrupted nature , promoted by divers subtle temptations of our great enemy . 270 3. The relation wherein all enemies are to be loved , and what Offices are indispensably due to them , the omission whereof can be redeemed by no other sort of piety . 274 4. The inordinateness of our love difficilitateth this duty , dissimulation in this conformity reproached , and many benefits derivable from a sincere compliance represented , as also presumption upon the Theory of this duty disswaded . 282 5 The best preparatory disposition for the acting this duty , the which maketh no obstruction in the course of justice , as also powerful persons admonished of their temptation in this point of revenge , and animated by their exceeding merit in this ●idelity . 287 TREAT . 16. Of considerations upon the unsuccesfulness of a good cause , in six Sections . 291 Sect. 1. That much Religion is requisite to assist us in this probation . ib. 2. Motives to constancy after a prudent election of our cause . 294 3. The variableness of the vulgar upon event● , and a prudent conduct proposed . 297 4. An information of what kinde of conformity we owe Gods declared will in adverse events . 299 5. The infirmity of our nature comforted by examples , holy and prophane , and the acquies●ence to Gods order with constancy perswaded . 302 6. The conclusion regulating all humors in this probation . 310 TREAT . 17. Of Solitude in two Sections . 315 Sect. 1. The most useful order in describing the nature of solitude . ib. 2. Solitude divided into three sorts , and the first discoursed of . 318 TREAT . 18. Of a mixed sort , or of Neutral solitude in three Sections . 324 Sect. 1. Explaining this term by exhibiting the state of mans will in his elections . 324 2. Treating divers motives that solicite this vocation . 327 3. How God worketh , and how the devil countermineth in this vocation , wherein a safe course is directed . 330 TREAT . 19. Of violent solitude , or close imprisonment in eight Sections . 338 Sect. 1. How unwillingly our nature submitteth to the loss of liberty and society . ib. 2. The deficiency of single natural reason argued , for consolation in this case , and the validity of grace asserted . 340 3. Great benefit acknowledged to moral Philosophy , and the right use thereof directed in order to our solacing . 345 4. The disposure of our time treated , and advised , for improvement as well as easing of our minde . 350 5. A method proposed in point of study , and the use may be derived from story , towards a right understanding of Divine providence . 355 6. Some special meditations proposed for the divertisement of our minde . 361 7. Some speculations suggested to recreate our spirits in sufferance , and to invigorate our Faith. 365 8. The final and most solid assignment of comfort for this condition . 370 TREAT . 20. Of the contempt of the world in 2. Sections . 375 Sect. 1. Arguments to discredit all the attractives of this earth , and Gods contribution thereunto produced . ib. 2. Motives by the property of a Christian to contemn the world . 384. TREAT . 21. Of the preheminence of a true contemplative life , in five Sections . 385 Sect. 1. Contemplation defined , and some excellencies thereof discoursed . ib. 2. The gradations whereby we do ordinarily ascend up to this station . 385 3. The requisitenes of lecture , in order to this spiritual elevation . 39● 4. Speculation placed a● the last-step in this ascent of the soul . 39● 5. Of the sensible delight springing from this head of contemplation . 401. The first Treatise . A Map of HUMANE NATURE , divided into two Sections . §. I. Treating the Originall rectitude of Mans nature , and the present obliquity thereof . AS in Navigation , Cosmographie is no lesse usefull then Astrologie , by reason it is by some relation to the earth , that all measures are taken , and all reckonings are made in the severall courses of our saylings ; even so in our spirituall voyage through this life , it seems no lesse requisite , to study the Map of our own Earth we carry about us , then to speculate the Globe of heaven , whereunto we are steering , in regard the constitution of our infirme Nature ought to be understood , in order to the conducting of the Vessell to her supreme and heavenly designation ; And the knowledge of our selfe , is as it were the Compasse , whereby we must set our course , since it is out of divers knowne properties of humane nature , that we forme points of direction , by which we judge , how neere our actions and designs stand to the right course of a rational nature : And as the soule and bodie in man , hold an analogie with the firmament and the earth , in point of constituting but one world of these so differing substances ; So shall we doe well to consider the spirituall and corporeall substances in man , as making one coexistence , whereby we may the better understand the nature of the subject we discourse upon , and reflecting on man's consisting of two so diverse portions , as spirit and materiality , we shall wonder the lesse , at those so discordant qualities , which are found in this compound nature of Man. If Faith did not oblige us to beleeve our own originall integrity , we have scarce vertue enough left to own it , our reason is so degenerated , as she hath no mind to claime by that prescription the dominion of our sensitive appetites ( which are her naturall subjects ) she seemes so much better pleased to yeeld unto their government : but let us move Reason ( by the dignity of her prerogative , and the debasement of her condition in submitting to the rule of our passions ) to endeavour the recovering as much of her Rights , as can stand with the forfeiture of her first state . God made man so noble a creature , as even in his obnoxiousnesse to misery , there was an excellence of nature ; For the freedome of his will was one of the chiefe prerogatives of his state , and the abuse of this power , declares the dignity of it , by the severity of God's vindication , since upon the first defection of mans will from him , God did teare and divide the Kingdome he had given him , rending the sensitive powers from the dominion of the rationall ; And in this breach , he left mans reason though not wholly deposed , yet so much distressed by the powers of the other revolted Tribes , as she needs now a forrein succour , not onely prevenient , but actually concomitant for her support , in this continuall warfare against her naturall subjects , our affections and sensitive appetites , which have set up idols of their own making , like Jeroboams calves , ( the delights of the senses ) to maintaine this division and independencie , upon the soveraignty of reason , to which they were at first subjected , looking alwayes up with the eyes of the Hand-maid , upon the eyes of the Mistresse sincere and rectified reason . This first happy state of man we are bound to beleeve , even in this deplorable condition we now find him , for the spirit of his Creator assures us , that God made man upright , & he intangled himself in all his perplexities . We may therefore well ask the Prophets question , O how didst thou fall in this Morning light , when there was but one block in all the earth to stumble at ? Thou wert made to tread upon the earth , onely as on a stage , beautified and adorned for thy passage over it , in triumph up to heaven , not to sink into it , and be wrapp'd up in it , in this foule and dark conveyance of thee , whereunto thou art now sentenced . Thou wast created to have been served onely by the mutations of all creatures , not to have suffered with them by any change , which should have been in thee onely a translation of thy earth to heaven , not a resolution of it into dust ; for mans soule as having never been offended by his body , should never have put it away , and left it to his owne vility , but should have gratified the services thereof , with an immediate preferment to glory and impassibility : O! what can be answered by man for this selfe-destruction ? Me thinks Man replyes , that the weight of the then greatest of all created substances , falling from heaven , fell upon him , and thus shiver'd him into dust ; indeed this is all can be said to move compassion for him , and this prevailed so much with his Maker , as Man's fall was commiserated and redressed , and he that fell upon him , was left fastned to the abisse of his own precipitation . What a sad contemplation is this , that the morning star who was created to feed onely on the increated light , was so soone condemned to feed on dust , as being falne from an Angel to a Serpent ; and Man who was to rise up to the Purity of Angels , and to know no foulenesse by the way , was quickly sentenced to the becomming dust : so that by this commerce with the Serpent , Man is become his food . O then as the Wise-man sayes , sure it is the tongue of the Serpent , while he fed first upon thee , that infused the poyson of pride into all thy corruption ; For mans nature savours so of this venome , by which it was first tainted , ( which came from the Serpent , who retains his pride in all his debasement ) as even through all the veines of mans infirmities there runs still this mortal spirit of self-love and presumption , though he be reduced daily , to plead the misery and infirmity of his nature , in defence of his reproachable imperfections . There seemes to be no better Character of the infelicity of humane nature , then is made by those , who inveigh against the weaknesse of it , yet claime that as an authority for all their faults , making the propensity to ill , the patronage of it , as if the forbidden fruit were now become medicinall for a weak conscience : That is , as if our inward frailty might serve for a purgation of most of our faults . This is a confection the Serpent offers us often , which his tongue may be said to make against the venome of his teeth ; For how familiar is it , to accept this prescription , and to apply thisreceipt of ( it is not I , but sin that dwels in me ) for the cure of all the stings of conscience , as if the accusation of the wretched man , were sufficient for the acquittance of him before God. For how many when they are ingenuous in this confession , think they are dispensed with for many grosse infidelities ? so as even the discovery of the nakednesse of our nature , passeth often to our sense for the cover of all her deformities : how familiar this selfe deception is , I need not argue , but rather complain directly in these tearmes of the Gospel , since the light that is in thee is darknesse , how great is that darknesse ? This being our case ; when the knowledge of our infirmity becomes the despaire of our recovery . This considered , may not we say that the Serpent while he feeds upon our dust , ( that is , prevaileth upon our frailties ) blowes part of it into our eyes , to blind us , raising this cloud out of our infirmities , that we may see no way out of them : which subtilty prevaileth so much , as despairing often of our constitution , we consult our poysoner , for receipts , onely to give us a fair and easie passage through this life , and for allaying the disquiets of our nature , he gives us such remedies , as are pleasant for our senses to take , which are variety of sensible fruitions , that rock our childish nature into some rest , by the motions of her owne infirmities ; Thus commonly our life is but a continued slumber , in which our reason lies bound up , and our fancie is the onely loose and living faculty of our soule , which raiseth to us , but dreames and similitudes of good and evill , sometimes vaine images of joyes , and other amazing phantasmes of fears ; and in this dream of opinion and imagination we usually passe our lives , seldome waking and comprehending the true nature , even of the things wherewith we are the most affected : In so much , as while the truth is that our life in this world is but a kind of dreame or shadow , we dreame so strongly , as we doe not discerne it to be but a dreame ; for the momentanynesse and inanity of our life seldome comes into our fancie , which though it be so susceptible of all levities , yet seldome admits the thought of mans owne lightnesse into it ; the vanities of our life , shadow and cover to us our lives being but a shadow ; and thus while we breath continually in this element of vanity , it becomes as the ayre to us , which we feele not sensibly in our familiar respiration , and yet our breath is nothing else but aire : after this manner , while our life is nothing but vanity , we are the lesse sensible of this constitution . So vaine a thing is meere humane nature , as when your wit hath fancyed the most ayerie and light conceptions , it can , for images of this inanity , man seemeth yet so much vainer then all those expressions , as even all of them leave no impression on man , of his owne vanity , for he makes no use of those his apprehensions , but lives as if hedid traduce and abuse himselfe in his conceptions and expressions of his owne vacuity and emptinesse , and falls not at all into consideration of those disabusing notions : and thus he verisies what the holy Spirit sayes of him , that man compared to vanity is found lighter then it . For , as if the variations and instability of his owne state , were not sufficient for his vexation , doth not man adde to them , the changeablenesse of many other creatures , more vanishing and fleeting then himselfe , by fastning his love to them , namely , to riches , honour , beauty , and the rest of this worlds flashes , and blazes of delectation , which goe out very often , even before they have so much as warmed our senses . §. II. Treating Mans abuse of what he might learn by the mortality of the creature , and the frailty of his nature evidenced in all sorts of persons and tryals . ALL the creatures seeme to tell man in their perishing variations , that they were made so transitory , to passe away as attendants on the flux and motion of his life , whereby to instruct , as well as serve him by their subjection , yet is he so little advertised by them of his own frailty , as he rather applies their variations to amuse him in the imperception of his owne instability ; For while all his pleasures are derived from the continuall changes and mutations of things , even out of this variety of delights , he drawes the inconsideration of his owne continuall flux and consumption : For he neither seemes to beleeve the nature of the things themselves , in all these evidences of their mutability ( while he fixes his heart upon them , as if they were immoveable ) nor doth he so much as learn the variablenesse of his own minde , by the experiments of so frequent alterations of it which happeneth after , even without so much cause as satiety , meerely by the lightnesse of his owne constitution . Doth not this seeme a strange incongruity in the nature of man , who , while he states all his delectation in the intermixture of changes , ( even of his owne minde , as well as of forreine fruitions ) that in this occupation , he should divert himselfe from the animadversion of his owne vanity and impermanency : How justly may it be said then , O wretched man , who shall deliver thee from this body of delusion ? When all the creatures that passing away and dying , open themselves in an Anatomie of thy fraile nature , thou wilt not so much as looke upon thy owne frame and composition , which thou canst not see in those living figures thou art playing and sporting with ; for the life of man cannot see it selfe truly , but by reflex from death , and every perishing , dying or dead creature , reflects to man his own image , and yet as the Apostle sayes , Man so frequently beholding his naturall face in this glass of death , forgets what manner of man he is . Therfore the Author of life , in his Word , hath often set his hand to his manifest of the creatures , which they all make , for Man , in their successive corruptions , and in very pregnant tearmes he hath declared to man , That his life is but a vapour , that appeares but a little time , and then vanisheth . If then our life , which is the foundation of all our vanity , be but so slight and subtile a thing , what can we say of riches , beauty , and honour , and the like temporalities ? which are but the accidents of that substance , which is it selfe but a vapour : Wherefore all they seem but colours , diversified by the severall variations of that light , which is but a flash of lightning , for life it selfe is but such an esclat of light . This considered , when the nature of all the worlds toyes and nugacities is rightly discussed , all the specious good of them is found to be but opinion and imagination , which may be tearmed the fume of this vapour of our lives , as it is exhaled , and vanisheth away , and yet this fume of opinion , darkens to us the nature of our lives , as smoake often doth the matter out of which it is raised : For how familiarly the eye of our reason is deprived of all exercise by this smoak of opinion , I need not urge , since every one that goes abroad into the aire of the world , palpably seeth what sore eyes Reason hath almost every where , by living in this smoak of opinion . O then , how much worse then nothing is the life of man , thus lightned and evaporated by his own fancie , when at the best of his carnal nature , in the holy Spirit 's account , it is but a shadow , a dreame , or a vapour ? And certainly it was an expresse act of Providence , ( relating to our undeceiving ) this of Gods choosing Solomon , among all his Secretaries , to make the most ample and precise manifest of the nature and conditions of all temporalities ; for as Alexander is said to have furnished Aristotle largely with expences requisite for all sorts of Anatomyes , when he designed him to write the history of Nature , that his experiments might afford him both light for himself and credit with others ; so God seemes to have provided Solomon an abundance and affluence of all those creatures , in their best degree of sincerity and perfection , whereof he was to deliver to the world , the nature and properties , that the sensiblenesse of his experience might move and affect the world joyntly with the charity of his speculation . S. Iohn Baptist , ( who had the same spirit of truth , I by an immediate infusion , but did never exercise it in any practical experiments ) had not been an organ of this truth , so proportinate to our infirme apprehension which embraces truth , sooner , clothed with sensible particular experiments , ( and so becomes as it were palpable ) then in the universality of notions , while it remaineth more abstracted in speculation ; King Solomon therefore was an instrument sized and fitted to worke upon our natures , and he , who was the best Moral Chymick that ever wrought upon the matter of temporallities , by the experiments of all fruitions , extracted this as the quintessence of them all . Vanity of vanities , all is vanity under the sunne and vexation of spirit ; Here then is the product and summe of all our loves and fruitions in this world , and after this convincing manifest , of the worthlesnesse of all other creatures , alas , how much a more deplorable conviction hath he left us of the vanity of man , by his owne fall and prevarication , when in the splendor of all this light of verity ; a few fading colours in a womans face , dazel'd even his Eagles eyes , and so his blindnesse and infatuation is become a clearer evidence of the infirmity of mans nature , then even all the beames of his illuminating pen. They who will look attentively upon this naked image of Solomon , need no other character of our humanity ; there they shall discover all that the world accounts the security of happynesse to be the likeliest betrayers of it ; For he , whose knowledge exceeded the stock of nature , and whose possessions were equall with all natures provisions , may be said to have fallen by the weight of his felicities ; how infirme a thing then is man , that cannot carrie even his own wishes without falling under them when he is charged with their successes , for alas , how much doth familiar evidence attest this truth , that man in honour becomes like the beast that perisheth ? May not our carnall nature then be justly discredited to us , by considering that our life is either a perplexity of wishes , or a perversion of successes ? and this convincing evidence which common experience offereth , proveth what Solomon sayes , that this is the affliction which God hath given to the sons of men , to exercise them in it ; since indeed this world is but a stage for their wrastling and contention . And if we look upon our nature in the exercise and triall of it , in the other extream of affliction , we shall finde their feeblenesse , even in those pillars that were the strongliest supported by grace , namely Elias , who seemed to have had so little mixture of the elements in his nature , as he is called by the holy spirit , a fire and a burning light , yet even he in his fiery triall had so much earth about him , as to faint under his carriage , and to cry out to be delivered even of his life , as of a burthen : thus strong was that little weakness of our nature he had about him : & holy Jer. who seemes to have brought none but holy earth out of his mothers wombe , by the testimony of his sanctification in it , yet even this sanctified oare , had so much drosse found in it , when the burning fire was shut up in his bones , as to run over even into the cursing the day of his birth , and to prepose his mothers being a tombe for him before a deliverer of him into that light wherein he saw so much misery and affliction ; May we not well say then in reference to that of Solomon , if the best men on earth make this confession of the misery of their nature , what doe the worst and the most depraved ? Thus have we seene frailty and infirmity of our corrupted nature taken from the best figures of it in diverse postures of temporall felicity and affliction , and we perceive that in one state it is so unhappily disposed as the pronenesse of it to ingratitude , is raised by the very degrees of obligations and benefits it receiveth ; Insomuch as the plenty of temporall blessings , proves often an over-ballancing even of the power of abundant grace , as we see manifested in the infidelityes of Solomon : and againe we find in the other triall , how the weight of sufferance boweth and deflects a little , even the strongest pillars of humanity , among which we doe bring in Saint Pauls deposition of this truth , where we make upon all these surveys , this his reflection , O wretched man ! who shall deliver thee from this body of death and corruption ? But we are not so miserable as not to have a present answer to this sad question , the grace of God by Jesus Christ our Lord. Wherefore let us goe on , and look upon our nature as it is Deified in him , and as the other representations might make us lament our birth with Job upon our dunghill , so this aspect of it in the person of Christ , may recall us to rejoyce with Zachary in the Temple , and allow our nature this selfe-ascription , justly assumed by the second organ of the reparation thereof , henceforth all generations shall call me blessed ; this assumption may be well allowed our nature when we look upon it with S. Paul , not living in it selfe , but Christ living in it . The second Treatise . The reparation of Humane Nature , divided into two Sections . §. I. Treating the admirable meanes God chose for this worke , and the rehabilitation resulting to man from this proceeding of God. HAving seene the figure of man made much liker the image of him , who said , he would raise himselfe and become like God , then like God himselfe who made man after his own image , what meanes is there left to restore that , which all the subtilty of the supreamest Angel had much adoe to disfigure , when ruine is so much easier then reparation ? If Lucifer himselfe had applyed all his abilities to have given man satisfaction , he could hardly have excogitated such a meanes of mans redintegration ; for it may be disputed whether it had not been a higher pitch of disrespect to have designed God , to have put on this wretched nature of man , then it was to project for his own Angelicall nature , an independency on the divine . So here the spirits of men and Angels are confounded , when they consider both these natures of God and man , first apart in their peculiar properties , and then behold them united in this incomprehensible manner in the person of God : here Saint Austins exclamation is more proper then any inquisition , one Abisse calls on another , the Abisse of misery attracts that of mercy ; here is the transcendency of all wonder , that the unworthynesse and demerit of humane nature should prove the exaltation of it ; For now the Church doth not stick to say foelix culpa , proclaiming even the fault to have been happy , that procured such a redemption and a melioration . Lord what was man , that thou should'st be thus mindfull of him , who had nothing left to move thee , but his being become worse then nothing ! did this invite thee to shew thy selfe more God in his refection , then in his creation , wherein his nullity had thus much towards his being , viz. no actuall opposition to thee , which his iniquity had , and so his reparation seemed more incapable of thy love , then his nothing was of thy omnipotency in his first production . In this deplorable state of humane nature , become even Gods enemy , he did not only reconcile , but even subject himself to it , to mediate this reconciliation , he that could not rob God of any thing by his equalizing himselfe to him , seemed to rob God of all his Majesty by this his equality with man , by this stripping and exinanition of himselfe , taking upon him the forme of this disfigured servant ; here we may ask with the amazement of the Apostle , who hath been thy Councellor in this incomprehensible designe , which man could not have so much as wished for himselfe ? And Saint Paul resolves us , God for that great , love , wherewith he loved us , hath raised up our dead nature , and made it sit in as heavenly a place , as even the person of God. And indeed , love could only render this act worthy of almighty God , all the other of Gods benefits might be referred to his glory , without any relation to his love , the creation of all out of nothing , might relate to the manifestation of his omnipotency , and the order of his providence and administration of the world , might be referred to the magnifying of his wisdome , and the exalting his glory by his diverse communications to his creatures ; But this exinanition of himselfe could not consist with Gods dignity , if it had not flowed from the immensity of his love : So as this act confirmes Saint Johns definition of God , that he is love , for in this testimony God appeares nothing else , all his immensity and infinity is extant onely in love , since in this act of Gods incarnation , even his Omnipotency may be said to be exhausted in obliging man , when there remains neither power in God to do , nor wisdome to excogitate a greater benefit then this selfdonation . O immense beneficence and excesse of love , which terminates even the divine omnipotency ! shall not this then subdue mans infirmity , and appropriate all his desires , to the study of loving this God ; who having given man , even all his divinity by his love ; shall not man give this divinity all his love ? methinks it is now unnaturall , since God is become man by love to him , that man united to this God , should not become all love of this divine Essence . How can man then finde now so little of God in his nature , as to plead his own infirmity , for not loving God , when by this gift , he is made a consort of the divine nature ? as Saint Peter tels him , and thereby inabled to love God by a participation of the same love , with which God loves himselfe , so that the donation exceeds so much the delinquency , as Saint Austin votes a congratulation to our humane nature , which being assumed by the Son of God , is constituted immortall in heaven , and exalted , so as to sit at the right hand of the Father : who then ought not now to congratulate his nature thus immortalized in Christ , when he may hope to rise to the same immortality by this assumption ? So much strange incomprehensiblenesse followes upon Gods incarnation , as our nature is dignified above what it hath a faculty to conceive , for the soul of man shall not rightly apprehend the honour of this union with our flesh , till she be sever'd her selfe from this connexion : so great is the mysterie of Gods taking flesh and blood upon him , as man must devest his , before he can comprehend it , for we see the more we are immersed in flesh and blood , the lesse we discerne of it , the carnal man is the worse inquisitor into this incarnation , but the benefit and mercy is no lesse then the mysterie , for Gods incarnation inableth man for his owne decarnation , as I may say and devesture of his carnality , and by imitation of this divin● man Christ Jesus , shewes him how to weare his flesh in s 〈…〉 proportion , as Christ wore his , namely , as a garment that did not defile what it cover'd ; Who then will chuse to cleave to our nature in the impurenesse of her owne carnality , and bewaile that infelicity , for an extenuation of her foulnesse , rather then recur to this capacity which is imparted by the two natures of Christ unto ours , viz ▪ to refine her selfe to so much cleannesse and spirituality , as Saint Paul doth not feare to exalt our spirits to an identity with Gods ; he doth not wonder at any thing in consequence of this first gift of God himselfe given to our nature , for he concludes , that he , who did not think his owne Son too much , how shall he not with him also freely give us all things ? Insomuch as we may justly now say with S. Paul , Therefore O man thou art inexcusable when thou judgest thy nature , as incapable of victory over her infirmity , for there is no such predominant malignity in her , as thy enemy would insinuate the belief of ; the worst part of thy weaknesse is this querilous diffidence , for in that ill feature thou shalt finde no similitude in the person of Christ in all thy trials and temptations ; thou mayest finde some resemblance in his figure , even in the anguish and attristation of thy spirit , but none in the yeelding and surrender of thy confidence , for he felt our infirmities that we might not faint under them , so that the similitude of his temptation is the succour and security of our defence in all our tryalls . They then who in the pressures of their frailties , shal faintingly say , who shal shew us any good ? have their answer following in the next words , the light of thy countenance is sealed & impressed upon us ; for now the light of Christs divinity is not only shining on our nature , but even in it , as being now the orbe of the sun of righteousnes , insomuch as the eyes of God may be said , not onely to be upon us now in all our conflicts , but likewise to be concerned in our contentions as members of that head , whose eyes are his ; and consequently they do not only animate us , but act and second us , insomuch as the Apostle S. Paul chuseth his infirmities only to glory in , to magnifie the triumph of Christ . Wherefore they , who behold the splendor of Christs divinity now shining in our nature , need not lament the destruction of the first Temple , when they contemplate this re-●dification of this second Sanctuary , but may confesse with one of Gods witnesses , that the glory of this latter House is greater then that of the former , for our nature is more dignified in the person of Christ , then it could be depressed by the fault of Adam , since , not only the holy Angels adore now humane nature in the person of Christ , but the very revolted spirits are punished even by the consequences of their malice to it , for the bruised heele stands now trampling upon their subjected heads ; and it is not only in the glorious person of Christ , that our nature triumpheth over her enemy , but even in many other persons , mortall and charged with her infirmities , ( which make the weight of the shame the heavyer ) she treades victoriously upon the Basalisk , vilifying all the malicious powers and principalities , who are the governours of the darknesse of the world . Such honour have many of Christs members , even in this life , being inabled to walk in it , and yet not war after the flesh , having such spirituall weapons , as cast downe all imaginations , that rise up in defence of their own impotency , and suggest their incapacity of subduing their enemy . §. II. How even Mans infirmities may afford him gloryes , and consequently , Motives to joy and correspondence with the grace of Christ incarnate . REflecting duly on what hath been premised , we may justly sing an Hosanna to our humane nature , as she is now participant of the virtue of God himselfe , in the person of Christ , since she is so fortified for triumph and victory over all the devills forces , and her own frailties , as I may say , it is a greater shame for man , not to overcome now , thus joyned with Christ , then it was at first , to yeeld to the devil and the woman joyned . He , who is clothed with light as with a garment , when he bowed the heavens and descended , taking our nature as a cloud for his vestment , might have purged it of all frailty and infirmity by his merits in it , and have re-estated it in the originall integrity ; but he seemes to have chose the leaving of this infirmity , to exalt the fidelity , this thought may be supported by his deniall of Saint Paul , the removing from him his reluctancies , because virtue is perfected in weaknesse , so having left our nature with this life-guard about her of my grace is sufficient for thee , he hath inabled her to rise to a higher degree of honour , by victory , then she could have done by security , for then our nature would have wanted the similitude and configuration with the image of Christ , tempted , suffering , and triumphing , which is a diviner figure then the safe unexercised condition of Adam . And why may not we conceive that the miseries left in our nature by so mercifull a God , were intended as seeds of a more fruitfull glory , since not only our own sufferings are now allowed as good evidences for the claime of our felici●y ▪ but even the distresses of others , are assigned for our qualifications , for Christ in his last account with man , produceth nothing but miseries of nature , for mans merit to him , sickness , ●unger , poverty , and captivity are brought in , as the only contributions to mans glorification , and by Christs words , we finde that even he inhabiteth still in the infirmities of our nature , insomuch , as to reconcile us to the most aversing part of our nature , we may look upon Christs personation in it , for he seemes ( at that day , when he shall in our nature , judge both natures of men and angels ) to own his residence most especially , in all the distresses and indignities of humane nature , and to admit the communication and familiarity we have had with such miseries , as the only claime to our eternall association with him , and thus having a capacity imparted by all our infirmities to merit at Christs hands by his owne sentence , our lyablenesse to them may be thought a nobler state then would have been our exemption from danger . And to support this supposition , we may conclude , that our arrogant enemy ( who affected to be like Christ in his glory , but never emulated his humility ) is more tormented now by mans triumphs over his angelicall powers , and his owne humane weaknesse , then he would be by mans state of impe●cancy ; for even that spoil this enemy now makes upon us , doth not at all ease or relieve him , whereas the defeats & shames he received by our victories over him , strain the rack of his pride upon him , torturing him by this vilifying his power , by which means , even our infirmities may be said to serve Christ against the great maligner of both his Natures , which admitted , they who complain of the infelicity & perversion of our nature , may be advertized , that they have a means to rectifie this crookedness , even by the impulse of one of the most vebement corruptions thereof ; namely , the passion of revenge , since this redress may be wrought by their attempting continuall vindications against the procurer of all our misery , by a victorious fidelity to our maker ; whereby even our infirmities being overcome , are converted into the torments of our pretending tormentor ; and may the thussting of the serpent be retorted into his own bosome , when his assaults return him more the sight of his own impotency ▪ then of our frailty . And how feisable this way of revenge is made , S. Paul assureth us , both by his life and Doctrine , when he defieth Angels , Principalities , and Powers to joyn with his infirmities ; and yet glorieth that in all these oppositions , man may be more then conquerer by him , who hath loved him . How many virtuous Trophees are there now erected in Christianity , of the victories of humane nature , over our most powerfull infirmity ? What numbers wear the vestures of their humanity , shining in the candour of innocence and chastity , in so pure a manner , as they seeme rather , living , transfigured with Elias and Moses upon Tabor , then comming disfigured with Adam out of Eden ? So much doth even the frailest portion of our humanity triumph now over the greatest frailty of our nature , and from the infirmity of the flesh , derive rather consequent merit then actuall infection ; so that the proud spirit findes oftentimes by this repulse , rather the misery of his destitution of grace , then the infirmity of our nature , being succour'd and supported by an accession of the fortifying grace of our Head Christ Jesus . In which respect Saint Augustin sayeth elegantly , the nativity of Christ was the renascency of man ; as flesh had wounded thee , so it now healeth thee ; the Physitian ministred a receipt , composed of our own infirme nature , and by the infirmity of his flesh , cured the infection of ours . And for an intire re-inforcement of our humane nature , which consisteth of spirit and flesh , our spirit seemes to have yet a more intimate union with God , for our flesh was but a supervesture or upper Garment to the Son of God. The two natures of God and Man remaining distinct , and not intermixed , but our spirit is sealed and impressed by the holy Ghost , and so seemes identified with the Spirit of God , in some such sort , as the impression left is the same image with the stampe which impresseth it , and in this respect , the Apostle tells us , that he that is joyned unto God , is one spirit with him ; we need not speculate so curiously , the radiant beames of the Word of God , as to dazle or dissipate the sight of our minde , in this mysterious expression of the holy Spirit ; as much as is competent with our eyes , is the perception ( by this dazling light ) of what great dignity and excellence our humane nature may now own ; in which the intire Trinity doth reside , the Son of God in Person , the holy Ghost or Spirit of God , by Character and impression , and consequently God the Father by the indivisibleness of his essence from their presences ; therefore we see Christ promiseth us in expresse termes , the company of the Father , and his residence in us . Wherefore , Now O happy man that thou art , look not down upon the stage of the Serpent , where he lyeth still hissing at thee , to call thy thoughts to the earth , since thou didst first hearken to him ; But raise thy lookes upward , to the throne of Heaven , where the splendor of thy humanity , at the right Hand of God , reflecteth to thee thy owne dignity , for even in the mirrour of the word , wherein God the Father seeth himselfe , man may now see his own image ; there man may see not only his nature made after Gods image , but God himselfe in the image of his nature . Correspond with thy own worthynesse then , O exalted creature ! and live as if thou had'st never seene thy selfe in any other glasse , for here is that eminence truly conferred on thee , which thou did'st at first so vainly affect , of being like God , and the holy Spirit is thy councellour in this claime of thy divinity , and thy comforter against the disswasions of thy first projector , who would now divert thee from the aspiring to the consort and participation of the divine nature which is offered to thy aspiring . This premised and ponder'd , man may say , I rejoyce even in my infirmities , that the power of Christ may rest upon me , and triumph in me ; for my strength is made perfect in weaknesse , and may consort the harp of David to the same tune of praysing mans condition , professing , thy friends , O Lord are become exceeding honourable , their principality is exceeding strengthened , for when mans infirmities appear in temptations and suggestions , to deface the image and Character of the holy Ghost in him , then hath he the holy Spirit to second him in the defence of his own image . So that by the adjunction of these helpes , even all mans infirmities may be converted into his glories , and man hath nothing left to undeifie him now , but his owne preferrence of degeneration and flavery to the enemy of his nature , before his adherence to her Author . Finally , upon all these representations , I may justly re-extoll and magnifie the dignity of humane nature , which we may consider sent down at first from Heaven as Gods image : and next , as a state to which God himselfe did vouchsafe to come down in person , and taking it upon him , will inhabit therein eternally , and then , that the holy Spirit of the Father and the Son abideth in it , as in his Temple , which he sanctifies incessantly , nay more that it is designed to partake the same glory , which the whole Trinity injoyeth , by being promised to be made like him who hath it all , the God and man Christ Jesus . O then , he that may hope this , let him never plead his frailty or infirmity , in discredit of his nature , let him not in a dejection of spirit seek to cover his pusilanimity , with , O wretched man , I finde a Law reluctant in me , against all these motives and incentives of my aspiring to divinity , but rather let him boldly pronounce in such a holy confidence as is prescribed him , I can doe all things in him that strengthens me , for since God is in so many sorts with us , who shall prevaile against us ? Therefore in all these reluctances , let us aspire to be more then conquerors , by him who so much loveth us . The Third Treatise . Of Religion . §. I. Considering it under the generall Notion of some reference to a Divine Power . REligion riseth in the first dawning of the light of nature , for the soul , as soon as she doth but see her selfe by the reflex of any discourse , discernes her own relation to some superiour cause ; to which she assigneth some present reverence and reason , as it riseth and ascendeth , breaketh the day a little further , but leaveth the mind still in such a twy-light , as the understanding doth hardly distinguish singularity , in the supremacy discryed above it selfe ; for reason doth but , as it were , feele out her way to Divinity by a kinde of palpation , and sensible touches upon materiall creatures , and cannot by an immediate elevation of her faculties to immateriall notions , raise her selfe up to the speculation of any spirituall substance , much lesse to the supreme spirituall Essence . So that by the meere light of nature , the mind oftner scatters and breakes the object of Divinity , then singleth it into unity . This deficiency appeareth in the speculations of most of the Philosophers , who all looked naturally upward , for some supream reference and asscription of their being , but unto most of them , Heaven like a crack'd mirrour broken by their various imaginations , reflected multiplyed images of the Divinity ; whereby we may discerne that the perception of unity in the divine Essence , is not derived so much from the emission of the rayes of naturall Reason , as from a reception of a supernaturall light , whereby reason is rather illuminated from above it selfe , then singly producing this selfe-illustration : and this forrein clarity diffused upon our reason , is the Grace of the Divine essence , which elucidates to our minde the simplicity and indivisiblenesse of the object , from whence this gracious splendour issueth upon our understanding . Grace thus inspired , worketh by the soule , as light doth by the sense ; not inducing the faculty , but only the exercise of sight , for grace doth not conferre any new faculty to the soul , but only perfecteth the capacity of naturall reason in this act , of singling the notion of the Diety , and settling the unity of a Creator in our beleef . And this first position alwayes suggesteth some Religion taken largely , as a recognition by some exteriour homage of one Supreamacy above our Nature ; but this estate admits of much diversity in Religious beliefs ; in which , even the wise men of the World , as Saint Paul termeth them , did stray and lose themselves , growing vain in their own imaginations , for by a seeming pretext of piety , namely , of making religious addresses enough to God , they made many Gods under the colour of one Supream addresse . By this Errour we may perceive that naturall reason needeth still a further conduct from grace , to lead it to a rectified Religion . Certaine it is , that the materiall and visible species of this world , afford some notion of the invisible producer ; as in mines , whereof the specificall matter is of a much meaner substance , there are found some veines of Gold and Silver ; so out of the grosse masse of nature , those that work upon it by single reason , may easily extract some Spirituall ore of Religion , for through the elemented body of the universe there run some veines of intimation of a spirituall nature , independent on all matter , which reason may discerne , and so resolve some Religious acknowledgment of a Divine principle , as the producer of subordinate causes and effects , but how apt humane reason is to sever and disunite this principle , we may easily judge , when we remember how soone reason forgot her owne origine , and as if having lost the unity of the god-head , she could in number have made up that losse of quality , she brought in all the celest all bodies into the account of Divinity , serving the Militia of Heaven , instead of the maker , and we may call to minde that as humane bodies grew Giants , mindes seemed to shrink into dwarfs ; when they fell in love , as I may say , with the daughters of men , that is , the conceptions of their owne naturall Reason in this point of Divinity . And we may well suppose that the Giants soules , in the law of nature became so , by espousing this daughter of God , which we may properly call Grace , whereby their heads passed the skie , and touched Heaven it selfe in this beliefe of the unity of the godhead , and by this conjunction with grace , reason produced their issue of a rectified Religion ; hence is it that we finde the Patriarks frequently visited by celestiall spirits , as the allies , as I may say , of this daughter of Heaven they had espoused ; and most doe conclude , that all those , who in the law of nature continued in a rectified belief and worship of God , were maintained in that state by grace , supplementall to the virtue of single Reason . How far humane Reason may alone finde the way to rectified Religion , is a question to exercise curiosity , rather then excite piety ; and very commonly , reason in the disquisition of faith , doth rather sink the deeper into the earth , by falling from her over aspiring , then she doth six her selfe upward in her proper station ; and besides this danger , me thinkes there is this difference betweene them that are working upon reason to extract Religion , and those that are feeding upon sincere faith , that the first are labouring the ground for that fruit , which the last are feasting on ; or that the first are plowing , while the last are gathering of Manna . I shall indeavour therefore to serve in this spirituall refection ready to be tasted , treating of faith , already digested , rather then to be provided by ratiocination , for devotion is faith converted into nourishment ; by which the soul contracting a sound & active strength , needs not study the composition of that aliment , it finds so healthfull . §. II. Treating the best habit of mind in order to the finding a rectified Religion . ME thinks Religion and Devotion may be fitly resembled to the Body and the Soule in Humanity : The first of which , issues from an orderly procession of nature , by a continuing virtue imparted all at once to mediate causes , the last is a new immediate infusion from heaven , by way of a creation , continually iterated and repeated . So Religion at large ( as some homage rendred to a supreme relation ) flows into every mind , along with the current of natural causes : But Devotion is like the Soule , produced by a new act of grace , directed to every particular , by speciall and expresse infusion , and in these respects also the analogie will hold , that as Religion hath the office of the body to containe Devotion , so Devotion hath the function of the soule , to informe and animate Religion : And as the soule hath clearer or darker operations , according as the body is well organized or disposed , so Devotion is the more zealous or remisse proportionately to the temper and constitution of the Religion that containeth it : Sutable to the Apostle Saint James his intimation to us , that Pure Religion keeps us unspotted from the world . I shall not take upon me the spirituall Physitian to consult the indispositions and remedies of differing Religions , but relying more upon the Testimony of confessed experiments then the subtilty of that litigious art , I shall prescribe one receipt to all Christian tempers , which is to acquire the habit of Piety and Devotion , for this in our spirituall life , is like a healthfull aire and a temperate diet in our naturall , the best preservative of a rectified faith , and the best disposition to recover from an unsound Religion ; for the Almes and Prayers of the Centurion were heard and answered , when they spoke not the language of the Church , and the Angel was sent to translate them into that tongue , in which God hath chose onely to be rightly praised , that which his Eternall Word Christ Jesus hath peculiarly affected , and annexed to his Church ; this shews the efficacie of piety , and the exactnesse of Gods order , who hath inclosed his eternall graces within those bounds , into which he brings all that shall partake of them , and so doth naturalize all such strangers as he intitleth to them , doth not allot any portions to aliens , but reduceth all them he will endow , into that qualification he requireth , which is into the rank of fellow-citizens of the Saints , and of the houshold of God ; he leaves none with a dispensation of remaining forreiners . The Angel that called the Centurion , directed him to the gate of the Church : Saint Peter did not bring him a protection to rest in his owne house , with the exercise of his naturall pieties : and so for those that are straying without the inclosure of the Catholique Church , if they walk by the light of naturall charity , morall piety and devotion in their religious duties , this is the best disposition towards the finding of the way , the truth , and the life , of whom the Psalmist sayes , He is neere to all those that seeke him ; and those who are thus far advanced in morality , may be said to be in atriis Templi , in the Church-yard , which is , in a congruous disposition for farther advance into the body of the church . I shall endeavour then to affect every one with the love of purity and holinesse of life , for to those that are already rooted and growing in the Church , this disposition will be are that fruit ; the Apostle soliciteth for them , that their love may abound more and more in knowledge , and in all judgement : And in those who are yet strangers and forreiners , as he calls them , this reverentiall feare of God seemes to chase the wax for the seale of the holy Spirit ; for Prayers and Almes doe as it were retaine God for their Counsel , and as his Clients open their cause to him , in these tearms of the Psalmist , Lord cause me to know the way wherein I should walk , for I lift up my soule unto thee : And such may be said to be halfe way towards their end , that doe worship in a zealous spirit , and are likely never left there , but helped on to the other part of worshipping in truth , by him that hath ordained our worship to consist of Spirit and Truth , so that devotion & sincerity in any Religion , are the best Symptomes of our designation to the true and sincere Religion . Wherefore having made this generall presentation of piety and virtue to all parties , I shall not stay to wrastle in the Schooles , but rather strive to set such Church-musick , as all parties may agree to meet at the service ; and this I presume may sound in tune unto most eares ; that where consort and harmony in faith appeareth , it is a good note of that Churches service , being set by the hand of that great Master , who in this last lesson of his owne voyce , did concert this symphony in the musick of the Church , and even ingaged his father , to preserve this unity and consort by these words , Holy Father , keepe through thy owne name , those whom thou hast given me , that they may be one as we are one . This cleereth to us the marke of concordancy in faith , to be one of the most respondent unto Christs signature on his Church . And as one may , without arrogating to himselfe much of the science of a Physitian , venture to pronounce what is the best temper to be composed of , so may I safely affirme that Religion to be of the best constitution , which consisteth the most perfectly of these two divine elements , well intermixed , Zeale and Charity ; the which may be said to make a good complexion in the face of Religion , the first relating to the colour of the blood , and the last to the fairnesse of the skin , through which the good tincture of zeale is transparent in the works of charity : wherefore the well tempering of these two qualities make that beauty in the Spouse , of which the Bridegroome saith , Behold , how faire is my Love ! there is no spot in her . And as the face , although it be not an infallible , yet is one of the best indications of the bodies health ; for although there be not any so secure symptomes in it , as conclude against all infirmities , yet there are some so resolving marks of unhealthfulnesse in the face , as cannot mislead a prognostike of some infirmity : So may we make a probable judgement of the foundnesse of a Religion by the faire and healthful aspect thereof , and by the ill looks and disfigurements of some Religions , we may warrantably sentence the unsoundnesse of them ; for there are some that have such marks of uncleannesse on their skin , as not onely the Priest , but even the People may discern the Leprosie . This considered , the most advised judgement touching Religion , for the generality of men , is , the preferrence of that which hath the most promising countenance , of this perfect constitution , of unity in faith , of orderly zeale , and of active charity , for out of these materials onely , that flame is raised , which our glorious high Priest came to kindle upon the earth . The Fourth Treatise . Of Devotion . In two Sect. §. I. Devotion regularly defined , and some accidents that raise it , explicated . THere is nothing seems more requisite , towards the sincere practice of it , then the sound definition of Devotion , for it is much easier to copie well , then to designe perfectly this worke : Neverthelesse it is the familiar presumption of the world , to passe themselves Masters , by drawing the expressions of their piety , by their own imagination , rather them to work then by the Churches draughts and patterns : and thus many are mistaken in the manner , more then in the meaning of their religious duties , for devotion consists more of conformity to order , in pious applications , then in contrivement of them : wherefore this prescription of some spirituall director is given by God , Obey them that rule over you , and submit your selves , for they watch for your soules . And herein is provided a rest , as I may say , for our zeale to discharge it selfe upon ; for when it is shot without that stay , it often falls very wide of the right mark , which the holy Spirit hath set up to us , by the Psalmist , in , Not unto us , O Lord , but unto thy Name give glory . So that this is the safest principle for all good inclinations to build upon , viz. the right notion , and understanding of devotion , taken from some prudent director ; for even the steadiest hands draw straighter lines , stayed and guided by a rule , then left to their own loose motion . And I may without presumption , undertake to shape a generall good rule , ( by the Model of the Churches doctrine ) whereby to take the right dimensions of rectified Devotion ; for this may be done by an unskilfull hand in the practicall part , as good instruments may be made by Mechanicks , who want the science of using them . Devotion is a fervour infused into our soule by Grace , which breatheth out continually an alacrity & promptitude in regular and ordinate performances , of all such religious duties , as are ordained by God , for the exteriour testimony of the interiour love and reverence we owe him . This good habit of the mind , is the fierie spiration of the holy Ghost , taking in such sort upon our wills , as it raiseth a flaming evidence of our love to God , in all our actions , and this is properly to be baptized with the Spirit , and with fire , to have all our affections turned Christian , by the accension of that holy fire in our hearts , which Christ said he came to cast into the earth , and required the kindling and ardencie of it in us , so that the activity of this spirituall fire in our soules is that we tearme our devotion , which implyes a conformity of our affections in morality , and our opinions in religion , to the revealed will of God ; our appetites we conforme in acquiring such habits of virtue as are expresly enjoyned us by God , in his commandments ; and our own conceptions we submit in our conformity to such acts of religious worship , as are directed to us by the Church , which God hath invested with power of direction , by these words of his commission , They that heare you , heare me , and they that despise you , despise me : promising also the spirit of truth , to rectifie all the executions of this power , and the residence of that spirit to the end of the World. In order to the preservation of that capacity imparted ; hence is it that there is no zeale or fervour of spirit , which may properly passe for Devotion , that is not touched at the test of the sanctuary , which is obedience to the Churches regulations , for many may thinke themselves in Saint Pauls discipline , in the ferrour of the spirit , when they are neerer Saint Judes commination of perishing in the contradiction of Core , for as Saint John sayes , The Spirit of Truth and of Errour is discerned by hearing the voyce of the Church , not by singing loud in it , therefore it is not the straining our notes , but the singing in tune , that makes the musick of Devotion wherewith God is delighted . But supposing the flame of our Devotion to be lighted by a coal from the Altar ; the higher it riseth , the neerer it cometh to Heaven ; for there must not be only interiour heat , but exteriour light in it , Saint John Baptist is a perfect image of Devotion , in that Character Christ gives of him ; he was a burning & a shining light , which signifieth internall sincerity , and active exemplarity ; and our Saviour intimates these two requisitions in our Devotion , when he gives us this order , Let your light so shine before men , that they may see your good workes , and glorifie your Father which is in Heaven ; wherefore this precept requires not only a fervour , which we feel our selves , but a splendour that may illuminate others by the edification of our lives . When our Saviour stateth us as pilgrims in this transitory world , he advises us to have our Loynes girl , and our Lights burning , which intimateth promptitude to the exercise of Charity , and fervency in the act of our love . And Devotion comprizes fully this equipage for our journey , since it collects us , and strengthens us for motion , and is likewise that fire which is the best security we can carry with us in our passage through the wildernesse we travail , to arme us against all the wild sensualities that lie in our way , since it hath this speciall virtue to fright and disperse all that is irrationall . And this spirituall fire hath many analogies with materiall , insomuch as the holy spirit sayes of it , The coales thereof are coales of fire , and have a vehement flame ; and me thinkes this one remarkable similitude betweene them may be fitly applyed , viz. as fire doth convert many substances which were unfruitfull & unclean , into a matter both generative and clensing by the consumption and reduction of them into ashes , which have both these qualities : so Devotion by consuming our passions which were both barren & impure , converts our affections into the love of penance and mortification , which are the ashes of our consumed offences , and so are made both fruitfull and purging by this conversion into matter of humiliation , by which kind of soyling many converts improve much the good seed fal'n into their hearts : for that penitent reflexion Devotion makes upon our vaine and foul passions and affections , ( which is the consumption and incineration of them ) becomes purgative by sincere contrition , and generative of all fruites of Charity , since the zeale of mortification is not only a marke of our repentance , but a meanes of our perfection : when holy David sayes , he eate ashes like bread , they were made of his loose passion consumed by the flame of his Devotion , and so converted into seeds of penance , and we know how fruitfull these ashes proved to his former sterility . The water of expiation in the Law , was made with the infusion of ashes , and certainly there is nothing more clensing then the matter of our offences consumed by Devotion , and aspersed upon our memories , for nothing makes us more zealous to take out all their staines upon our lives , according to the Apostles observation of the effects of godly sorrow ; What carefulnesse , what clearing of our selves , what indignation , what vehement desire , what zeal , yea , what revenge it workes ? so as you see what fertility Devotion raiseth out of the consumption and ashes of our sinnes , which is the Apostles godly sorrow . §. II. Devotion described a more familiar way , and the best naturall temper in order thereunto . BEcause Devotion hath hitherto spoke the Language of the Church , it may seeme uneasie unto many to be understood ; therefore I shall put it into the vulgar tongue of the Court , and so make it more familiar for apprehension , and by the warrant of S. Pauls condescendence to the capacities he wrote unto , I may speak after the manner of men , because of the infirmity of your flesh ; and therefore venture without any levity to say , Devotion is a Divine passion . Love raised to the height of passion , upon humane objects , is a power in our mind , whereon most of the world doth rather pretend an excellency over others , then plead any excuse , for such an incapacity in their nature ; wherefore this will be an expression of devotion , that will serve and fit most apprehensions . And certainly as strangers doe discreetly , to change their habit , when they come to dwell in forreigne parts , especially if they be rude and uncivilized ; so pure devotion ( being a stranger to our carnall nature , which is of it selfe wild and undisciplined , comming to plant it selfe , and live with it ) may be better suited for the purpose of introduction with the apparell of passion , which is native , then with her owne habit of purity , though more decent and becoming ; for this exteriour simil 〈…〉 de may give the love of God , at first , more convenient conference with our sense , which usually doth but looke strangly at her , when she appeares first in her owne spirituall habit , which is so different from the spotted garment of flesh and blood . So that Devotion being thus put into the fashion , and speaking the language of the place it comes to , may hope for admittance without much wonder unto our understandings , and by acquaintance with them , informing them of the benefits of her association , may obtaine a plantation in our wills and affections ; and thus by degrees come to be naturaliz'd in our dispositions ; and by this easie way of introduction , Devotion may come to get possession in some minds , by commerce of a good companion , sooner then by open claime of her owne rights ; for we may conclude what right Devotion hath to our mindes , by this , that when prophane passion seekes to value it selfe , and to possesse the minds of others , it puts on a heavenly habit , and speakes the language of Devotion , in reverence and adoration ; thus , as it were , confessing the due interest piety hath in our hearts . May not piety then to recover the easilier her due , without irreverence , be put into the lighter figure of passion ? I may therefore in order to a pious successe , propose the being devout , under the tearmes of being in love with Heaven , because it is the likeliest way of perswasion to the world , to propose not the putting away , but the preferring of their loves , and so transferre them to a fairer object , not extinguish the fervency of their act ; and I believe without any levity of conceipt , that hearts wrought into a tendernesse by the lighter flame of nature , are like mettals already running , easilier cast into Devotion then others of a hard and lesse impressive temper , for Saint Austin said , the holy Magdelen changed her object only , not her passion ; and one may joyne him with her to authorize this opinion , for love like gold , though it be cast into an idol , the perversion of the forme , doth not disvalue the mettall ; and we know the same gold that Gods People tooke from his Enemies , in the forme of their idols , after it was purged by fire , was consecrated to the tabernable , and then it seemed to have a double capacity of honouring God , as an offering of his servants , and as a trophe from enemies ; so when the flame of the holy Spirit ( which is Devotion ) hath purged and purified our loves , that were cast into the images of humane passions , the same love is sanctified and assigned to Divine Service , and brings a more speciall glory to God , as it is not only an oblation of his children , but also a spoile of his enemy . This is not meant to countenance the alienation of our loves at any time from God , but to commend that disposition of nature , where love seemes the predominant instinct , for certainly such a temper is apter for a right conversion , then a harsh and sowre constitution of the mind , the first is a good mould of earth , with ill seed cast into it , and so the fruit may be ill , while the pregnancy of the earth is good ; the other is * a heath naturally unfruitfull , and requires much more manuring to make it beare : Wherefore that nature , which hath not a kindly pregnancy in it to beare love , is not the best mould for the seed in the Gospell , for though it may render thirty , it can hardly yeeld the increase of a hundred fold in Devotion . Certainly we may then very religiously preferre the constitution of such mindes , whose powers are best disposed for the act of loving : for love , as it is the greatest treasure of our soules , so is it the only security stands bound to God for all our debts ; all the other faculties of man seeme to be receivers only , and this the discharger of all their accounts ; but love hath this extraordinary blessing , the greater expense it makes , upon this occasion , the richer it growes ; for the more our love payes God , the more it improves the same estate ; but we can assigne nothing but this pure species of love to the receipt of heaven . Wherefore all empty formalities , and unsincere affectations in exteriour exercises , that would passe for Devotion , are , me thinkes , like servants , that have got on fine clothes of their Masters , by which , strangers may mistake their quality , but their Masters are not deceived by them ; so these garments and coverings of Devotion , may abuse the eye of the world , but we know the master of all sanctity , distinguishes dissimulation in all the specious similitudes it weareth . And I should beleeve a varnished hypocrite may be more offensive to the sight of God , then a zealous unvailed idolater , for this , is but mistaken in God , and the other seemeth to suppose God may be mistaken in him : and certainly there is nothing more capitall against the lawes of Heaven , then counterfeiting the coyne , ( which piety may not improperly be tearmed ) as being the price and measure of all exchanges between heaven and earth : of these false coyners King David sayes , They slatter God with their mouth , & lye unto him with their tongues , and he gives them Gods answer , thus , The Lord shall laugh them to scorn . We may conclude then , that the sincere love of God , is the spirit and soul of Devotion , and therefore is to be intire in every severall part of our religious exercises : when God dignifies man with similitude to his own image , it is the soul , not the body that hath this Divine relation ; so in the service of God , ( which is a consistence of two such parts united of spirit and of matter ) the spirit and breath of life doth not reside in the materiall part , which is sensible religious offices , but in the informing and animating part which is Devotion , the which answereth to the soule in humanity , as I have endeavoured to demonstrate . And thus I hope that I have not indecently apparell'd Devotion in the habit of the place it is recommended to , clothing it in this soft rayment of passion , being to come unto the houses of Kings . But now me thinkes , I heare some sensuall and voluptuous persons cry out to warne their passions to stand upon their guard , objecting that I , like a pyrat , have thus put up friends colours , while I am in chase , calling devotion , love and passion , that it might the easilyer enter our hearts , which when it hath done , it takes and imprisons all our humane delights . To these I may answer , that I have put up these colours indeed , that those vessels I would speak with , might not fly from piety at first sight , as from an enemy to pleasure , that speaking with them , I might shew them how Devotion comming and possessing our mindes , doth rather compose the munity , then infringe the true liberty of our affections . For grace findes Humane Nature ( like a vessell richly fraught for commerce with Heaven ) most commonly in a mutiny , where the affections that should saile her , rise up against their Commander , resolving to make spoile of their commodities , and to turne to the piracy of sense , taking all whereof sensuality can possesse it selfe , and if . Devotion enter and compose this sedition , and convey the affections cheerefully to their direct commerce with Heaven ; this may be rather thought a delivery then a violation . And surely our senses cannot more justly complaine of Devotion , as a dispossessor of their properties , then wilde people can call a Law-giver a tyrant . For piety doth but regulate the functions , not ruine the faculties of our senses ; and licentiousnesse cannot more rightly be called the mindes liberty , then nakednesse the bodies freedome : For lawes and apparell , doe both in their kinds , cover natures nakednesse ; and lawes , like clothes , impart conveniencies , ( the one to the minde , as the other to the body ) without impeaching the decent and proper exercises of either : and so Devotion doth but reduce the wild multitude of humane affections and passions , under the Monarchall Government of the love of God , under which they may enjoy a more convenient freedome , then let loose in their owne confused Anarchy , which they confesse when they are converted by God to this belief of their condition , that to serve God is to raigne . The Fift Treatise . Discoursing whether sensible pleasure may consort with Devotion . In two Sections . §. I. The rectifying our Affections , chiefely our love in the sense of beauty . UPon the title of this Chapter , me thinkes I see our humane affections stand with the same perplexed attention , as a condemn'd multitude , at the reading of a Proclamation of Grace , to some particular specified names , each one watching and praying for his owne . Thus doe our humane passions seeme now concerned , believing themselves all condemn'd by piety , each one me thinkes in a frighted and tacit deprecation of their censure , is expecting with anexity to know whether Devotion will allow them life and consistence with her edicts . The answer to this , must be , that I shall only put to death , the blind and the lame , whch are commonly set to keep the strong hold of our corrupted nature against virtue . ( As they were upon the walls of Sion to keep out David . ) Such , Devotion must destroy , for they are hated by her Soule , and are not to be admitted into the Temple . Secular justice is allowed a latitude in mercy , to which this spirituall judge cannot extend his favour , viz. rather to save diverse guilty , then to cut off one innocent ; for Devotion must rather put to death many innocent affections , then save one criminall , by reason , that in this case mercy renders the judge a complice of the crime , so that our Devotion must not looke upon the face of any of our affections , but judge by the testimony , our conscience brings in against them . Yet piety is not so inhumane , as many may apprehend that know not the nature thereof , for it delighteth not in the death of our affections , but desires rather they may turne from their perversions and live , and to perswade their conversion , offers that to them in this life , which is promised to us , but in heaven , namely , to have our bodies changed from corruptible and passive , into immortall and inpassible , for Devotion offers to transfigure our affections from their impure and passive shapes , into immuculate and imperishable formes , & raise them up from infirmity to virtue , and make those desires which have beene the image of terestriall figures , to beare only that of the celestiall . Neverthelesse our minds seeme to be like fond mothers , which are lamenting their children given over by the Physitian , and will scarce hearken to the consolation of Gods Minister , who promiseth so much a better state , as a change from weak infants into Angels . In this manner our fond and effeminate mindes seeme to bewaile this tranfiguration of their affections , which Devotion proposeth according to the Apostle , viz. the raising their conversation up to Heaven , and changing their vile body , so that it may be fashioned like unto the glorious quality of the love of God. And certainly , unlesse our affections be cut off from the carnall stock of our nature , and set by way of ingrafting and incision upon the stem of the holy Vine , they doe beare but sowre Grapes , such as will set reason's teeth on edge , which is their mother , since our corrupted nature puts forth many sharp and unripe cupidities , and fancies which are truly rather corrasive then cordiall to the minde . God hath planted affections in our sensitive nature , not with a purpose that they should be fixed in the earth , and bear only terrene cupidities , but hath rather set them there for a while , only as in a seminary or nursery ; where he doth not meane they should take any deepe root , for our reason , as soon as it is able , is ordained to remove and transplant our affections into spirituall scituations into , that garden for which they were first planted , so that , although our loves grow at first , while they are little tender slips , only in the terrestriall part of our nature , they are designed to be removed in their due season into the celestiall portion , and to beare fruites spirituall and intellectuall , which order is intimated by the Apostle , when he saith , as the first man is of earth , earthly ; so the latter must be of heaven , heavenly . But because in this warfare of our lives upon earth between these two parties , the sensitive and the rationall , our sensitive nature is not easily perswaded to render up her affections ( wherein she accounts her selfe so strong ) unto right reason upon discretion , let us examine what faire conditions grace which alwayes taketh Reason's part offereth her ; and indeed , if the offers be well judged of , there will appeare a truer freedome gained by this surrender , then that , which the loosenesse of our nature would maintaine , when our affections being made free from sinne , are become the servants of righteousnesse , for if we examine the impositions and constraints our passions lay upon us , it is easie to convince that to he a reall servitude , which we doe familiarly , but in wantonesse tearme so : and thus our loose passions ( like the Jewes , to whom our Saviour proposed freedome by the knowledge of truth ▪ will hardly confesse their inthralment ; but I may fitly say to them , as he did , while you commit sinne , you are the servants of sinne . If grace by Devotion set you free , you shall be free indeed . Therefore I will procure to manifest how grace may give nature great conditions of freedome , and how the best proprieties of our affections , are rather improved and secured , then alienated and spoiled by this surrender to Reason and Devotion . And to treate first of the interests of love , ( which seemes to be the commander of all the strength of our passions ) when love renders it selfe to Devotion , then is it so farre from being restrain'd , as it is continued in the command of all the power of our pieties , and is trusted so much , as it is allowed to hold faire correspondence with beauty , though that were the party , love had served under against grace , for then our love commerceth with the creatures , only to improve his owne estate and faculty of loving , which is all assigned to the honour of the creatour . And surely when love by a rectified perswasion of the blessings of the creature , brings beauty into the service of Devotion , by a right admiration of the workes of the creatour , such objects may forcibly concurre to excite us to the love of the maker , in honouring of whom consists all Devotion . Beauty may be truly honoured by the rights of her nature without being flattered , by that meanes to be solicited against her maker , for she may be confessed one of the best of all mixed creations , since pure spirituall substances , when they will put on a materiall vaile , take beauty for their vestment . The Angels expose themselves to us , alwayes in the forme of beauty , because that is the readiest note our sense acknowledges of Divinity ; and when the Son of God vouchsafed to be clothed with materiality , the holy Spirit that made him this Garment , exposes it and recommends it to us , in this forme of being beautifull above the sonnes of men , and he drawes the image of the spouse he came to take , in the figure of perfect beauty , as the best sensible Character can be made of her ; and makes this quality the object of Christs love , As she is all faire , and no spot to be found in her : and thus , as beauty is chosen for a simbol of spirituall purity , the allegory of it , as I may say , not the letter is to be studyed by us , since that attention will reflect to us the fairenesse and integrity we ought to preserve in our soules , and so possesse us against that perverted sense which is often drawne out of the out-side or letter of materiall beauty . In the Book of Gods Workes , Saint Paul tells us , the Divinity of the Author is legible by some little study of the Character ; and certainly , there is no so faire part of this edition , as that of beauty ; but we doe most commonly , like children , to whom books are given in fine prints , and graced with gay flourished letters , and figures , they turne them over , and play with them , and never learne the wordes ; thus likely , doe our childish mindes , that are kept at play by our senses , looke wantonly over the specious figures of beauty , and seldome study them to learne Gods meaning in them , which if they did seriously inquire , they might learne that the excellence and perfection of their true meaning , renders the perversion the more reproachable , for as crimes are the greater , the neerer they come to the violation of the person of the Prince ; so if beauty be the neerest sensible image of the soveraigne of nature , the betraying it to his professed enemy , must needs be the most capitall offence : how this infidelity is committed , is but too much notified . May I not fitly then reproach those with S. Paul , who with vaine flatteries , change the truth of God into a lie , for is not this done by such who corrupt the reall good of beauty , by fond and false ascriptions ? And surely while they serve thus the creature more then the Creator , they provoke God to give them up to their vile affections , in which with Daniels Elders , Having overthrown their sense , they turn down their eyes , that they may not see heaven . But the perversion of this blessing , doth not not interdict unto the eyes of the world a due commerce with beauty , nor to our sight the being delighted with it ; for as the Apostle wisheth us , we may be children in malice , and yet men in understanding . If Devotion comming to Court , should declare such a war to the world , as to prohibit oursenses commerce with pleasures ; which are the natives of this world , she would find but a small party , upon such a breach to follow her . And indeed , God doth as the Prophet sayes , lead us into solitude , when he speaks that language to our hearts , there he sets on the wings of Seraphims , to those that upon such plumes fly over their passage through the world ; but those whose vocations lead them through the tracts of the earth , doe alwayes feele the earth they tread upon , and it is not to be required of them , to leave all the pleasures of the world in their following of Christ ; but S. John Baptist instructs them sufficiently in the lesson he gave the souldiers , that they should exact no more then is appointed them , and be content with those wages of innocent pleasures , God allowes their senses in the duties of nature . We may then justifie Devotion to be so farre from interdicting to nature the regular love of the creatures , as we may assert it the only meanes , whereby we can assure the continuance of our loves to them ; for our sensitive affections are like the hay and stubble the Apostle speaks of , they are easily lighted by every spark of pleasure , but they make onely a short blaze , and goe out againe ; whereas Devotion is the Psalmists oyle of gladnesse , and though it raise not so glaring and so sharp a flame of joy , yet it entertains it in a more equall and durable temper , for notwithstanding it doth not blaze so much in the sensitive , yet it warms and recreates more the rationall part of our minds , and so doth rather foment then waste the matter of our joy , which the sharper flashes of our passions do quickly consume : for truly our affections and passions in their owne nature are so light and volatile , as beauty it selfe , that works best upon them , cannot fixe them , nay nor stay them , so long as even beauty , which is so variable , continues the same ; since the same vaine love , which to day robs even Divinity for offerings to make to beauty , tomorrow commits as great a fault in humanity , stripping again his owne Idol , meerly upon the motion of inconstancy , not at all upon the complaint of conscience ; so that I may fitly apply this of the Prophet to such loves , They weave spiders webs , their webs shall not become garments , neither shall they cover themselves with their works . Thus are our humane passions so deceived in their commerce , with the vanities of this world , as they break often upon the return of their adventure ; it seems our fancies insure more upon fruition , then the commodities are worth we traffique for , and so we become losers even by the return of our adventure , whereas Devotion teacheth us the true value of our desires and successes , and how to adventure our hopes , and how to manage the happinesse of our wishes in temporalities , in such sort as to make a stock out of them for eternity , according to the prudent advice given us , to make friends of the felicities of this world , that may provide for us in the eternall habitation . By these lights we see how the love of God is not onely compatible , but requisite with our love of creatures , to assure and improve our true delights in them ; for nothing but piety can make good to humane appetite , in all temporalities ; that abatement of their esteeme which is made by propriety , and Devotion teacheth us to love them , as gifts of God. By which meanes , fruition makes rather an endearment of them , then a deduction . But because I conceive this passion of love , hath more friends then any other that will be interested in the cause , I shall give it a fairer triall another time , single by it selfe , wherein the right our love hath in the creature , shall be determined . §. II. Ambition rightly examined , and discreet condescendencies proposed , respectively to diverse vocations . IN the next place , Ambition seemeth to claime a hearing , and pleadeth a long prescription , for possession of a great tenure in our nature ; I shall examine therefore that affection of the minde , which is currant under the sinister notion of Ambition , and endeavour to shew , how the matter of this appetency ( which is temporal dignity and glory ) is not inconsistent with the purity of Devotion . Pride is like Jeroboam , who first drew Israel to sinne , and indeed may be fitly said , to set up golden Calves for the worship of our fancy , against the true service of our reason , wherefore Devotion is charged to extirpate all that house ; and Ambition , as it is familiarly accepted , is the eldest sonne of the house , for it is an inordinate appetite of temporall honour and preferrence , which we understand , commonly under the terme of Ambition ; which indeed , is the act of the habit of pride . And so Ambition , is , as it were the title of the prime seignory belonging to the House of Pride , which varies only the appellation of the sonne , and in this sence ( as Ambition is the heire of Pride ) though bearing another name , Devotion can have no confederacy with it ; for humility , which hath the same relation to piety , that Ambition hath to pride , hath the commission of Jehu , and is not to be tempted by Jezabel , though she be never so well colour'd and painted , even the little ones of this house must be dashed against the stones ; but humility hath no command to raze and demolish the Cities and Pallaces this ill generation lived in , which are , honour , fame and power , for piety may lawfully dwell in these commodious habitations of the world , and make excellent use of all these temporall advantages . So that Devotion doth not prohibit the pursuite of honour and preference , it rather gives our nature a safe conduct against the dangers of the way ; upon which , so many parties of our passions make their courses ; for we know honour and differencing of degrees , are staires of Gods fabricke , and there can be no order without degrees , for order is the right disposition of parity and disparity . Whereupon the severall stations in this world , are designed by divine wisdome , both for the ornament of the universall frame , which is the naturall end of them , as also for this morall effect , namely to excite and attract our mindes , by these neere sensible fruitions , to straine for an investing the habit of virtue , which likely presseth and pincheth our loose natures at the first essayes , but they indure more quietly the constraint , as being conceived the meanes of some affected acquisition ; for all honour is primarily intended by God , as a remuneration of virtue , and it goes still in the world under that name , though this order be never so much vitiated by the iniquity of the world , all dignification retaines still the same title of the merit of some virtue , and those that attend the least to virtue , will not referre their temporall successes to lesse then the adeption of them by some virtue ; insomuch as even mans corruption attests that all honour and dignity is originally the legitimate issue of virtue , which our mindes are naturally betrothed unto , and confesses the generations of fortune to be spurious & illegitimate , since we wil not leave any of her issue under the title of her maternity , but passe them all over to some virtue , for the owning them . For doth not every one finde out some colour of virtue to lay upon the lookes of his good fortune ? No body will leave it naked in that frivolous figure of bare fortune , every one is ashamed to expose such a barenesse of minde , and such a destitution of virtue . Doth not honour and dignity appear plainly by this genuine instinct of our ascribing them to virtue , to be one of Gods designments for mans appetency ? Wherefore they cannot be discredited by Devotion , which is Gods Minister , and doth decently marshall all the faculties of our minde , in the order of humane actions , directing every one by their severall vocations to their respective properties , assigning to Courts and Cloisters their severall portions , and so evidenceth that of the Apostle , that God hath given every one the manifestation of the spirit , according to the severall utilities he designes by them ; and thus , as there are many mansions in our fathers house , Devotion sets every one upon the right staires , that lead up to their peculiar assignment . Therefore piety must not be so much traduced to the Court , as to be reported quarrelsome with all the family , the proper attendants of the place , namely , glory , power and riches ; for it is rather the steward God appoints to keep all in decent order . By whose conduct the proper lustre & magnificence of the place may be set off , so much to the best , as it may hold a pious Analogy with the Court of Heaven , as well in the whole family , as in the Masters persons , who are so specially the images of God upon earth ; as not only the person of Solomon , but the order of his Servants , the attendance of his Ministers , and their apparell may be a good image of the originall glory they represent . And such a constitution or frame of temporall glory , may be formed by the oeconomy of Devotion , when she manageth the dignities and treasures of the world , which commonly are made the subject of confusion and disorder . Devotion may then say to the Court of temporall desires , which passe under the notion of Ambition , as Christ did to his Apostles , in the temptations they were exposed to , I pray not that they may be taken out of the world , but that they may be kept from evill . As for the prescribing a course of temperance to these appetites , this present question doth not properly exact it : I hope the rest of my labours will afford some competent directions for our regiment of health , according to the aire and diet of the place , for which they shall opine . Pride is , indeed , that dangerous disease , whereunto the constitution of the Court is most disposed , and the least overheating of Ambition turnes it into pride , but truly the matter of this disease , is rather in the humours , then in the blood , for as no meannesse of birth , or misery of condition are sure exemptions from pride , so not any noblenesse , or felicity are consequent conferrers of it ; for Solomon alloweth us to conclude , that the want of bread doth not starve pride . Christian humility doth not prohibit all pursuite of honour , as malignant ; or prescribe poverty , as not at all obnoxious ; for we have Christs Authority to conclude it a more blessed thing to give , then to receive ; and the blessing he gave to poverty , was to the poore in spirit , and this qualification of the spirit , may agree with the eminence of all qualities ; for Devotion doth not only carry humility with her up to all the heights and stories she ascends , but retaines it also ; for she lookes upward still at that infinite distance she there remaines from heaven , and doth not take measure by her elevation above other estates , she sees below her on the ground ; this was King Davids prospect from the Towers of Sion , where he was raised so much above the platforme of the earth , Unto thee I lift up mine eyes , O thou that dwellest in the heavens : and that true mirrour , did reflect to him humility , while the polished glories of the earth , might have returned him a flattering image of his condition . We may then resolve , that those who shall make their judgement by the Apostles perfect law of liberty , will finde that the carriage of Devotion , is no clog to the activenesse of their thoughts , or motion of their desires , but rather such a weight as is put to clocks , to regulate , not retard their motion ; and certainly , our temporall desires are to be esteemed as our watches , not those which goe fastest , but those that goe best . So that one of the chief offices of Devotion in the world , is to regulate , not represse all temporall desires . Wherefore piety may fitly say to our humane affections , in the Apostles termes to the Galatians , Brethren , you are called into liberty , only use not liberty for an occasion to the flesh , but by love serve one another . Devotion may have ill offices done her by her own friends , by bringing her to Court in so severe and unsutable a habit , and uncompleasant lookes , as she may fright the infirmity of some well disposed , and fire the malignity of others , and thus faile of a good reception by many that would entertaine her , if she were better suted for the place . They never saw piety but in one dresse , that thinke she cannot sute her selfe according to occasions , and put her selfe so farre into the fashion , as may make her the easilier occostable , and yet retaine her dignity and decency , her naturall visage in a Cloister , may be a vizard to her in a Court. And surely there is nothing recommends Devotion more to the world then to see it well suited , in the exterior habit , to the society wherewith it is conversant , and the habit changeth no more the naturall composure of it , then clothes doe the true proportions of the body , wherefore Devotion may lawfully suite her selfe in such sort , at her first comming to Court , as to cover that which is such an eye-sore unto our infirme nature , too pressing a constraint upon our naturall affections . Did not Saint James advise Saint Paul , to comply with the weaknesse of the times , and surely it may be truly said of Courts , that there are many which believe , and yet are Zealous of the law of nature , of the pleasures and conveniences of the earth , and not to offend such as may have innocent inclinations to such attractives , those that recommend Devotion , may protest ( against their common discredit ) that they doe not teach the relinquishment of all the customes of the place , but doe admit many of them competent with the spirituall lawes of piety . This president of Saint Paul may be prudently accommodated , by those that are addressed to worke respectively upon the severall infirmities of persons and places ; they that can copy well , Saint Pauls figure , of becomming all things to all , that they may gaine all , shall neither avert some by the hard favour of scruple , nor indanger any by the smiles of liberty . The precepts of speculative purity , are naturall in the element of contemplation , which is reclusenesse and solitude , but are not alwayes competent with society , there may be a misapplication of spirituall advices , where the matter proposed , is excellent in quality , but not adequate in proportion to the place . Of such directions , it may be said as Cicero said of Cato the Censour , that his sense was alwayes excellent , but he did sometimes indamage the state , because he councelled , as in the republicke of Plato , not a● in the rubbish of Romulus . So there may be many that may meane excellently , and advise very virtuously , and yet prejudice the state of humanity when they prescribe , as if it were still fresh in the purity of Eden , not polluted , in the dregges of Adam : The fit application of actives to passives produceth the best effects in grace , as well as nature , so that it is sufficient for the proposers of Devotion , to answer as Solon did , when he was asked whether he had given his Country the best Lawes he could devise ? he replied , that he had given the best they were likely to take ; by reason the usefulnesse of pious precepts , consists not in the giving alwayes simply the best , but relatively the properest ; as when we set fruit , we consider the earth before we choose the plant . Vpon these grounds , my study hath been to fit propositions of piety to the measures I have by experience taken of the world , in which worke I may be more confident of the justnesse of the measures taken by my infirmities , then of the value of the matter furnished by my abilities . I have by Saint Pauls advise , remembred those that are in bonds , as having been bound also , ( and being still , God knoweth , but working upon other fetters ) and if there be any thing that seemes lighter colour'd , then the solemnness of the argument requires ; let it not be taken as a voluntary indulgence to any levity , but in order to the support of the feeble-minded , and comfort of the weake , by S. Pauls direction . When Ambition then is purged from the popular malignancy , imputed to that terme , and refer'd only to an aspiring at dignity & preferment by virtuous addresses , I may conclude Devotion and Ambition may live happily together , and yeeld mutuall aides to one another , while Grace furnisheth order , and Nature activity to our spirits . When piety disciplineth Ambition , the end of our pursuites is rather in prospect upon others , then reflection upon our selves ; and truly , charity and beneficence must be the last terme of a Christians exaltation , according to the patterne of our head CHRIST JESUS , our ascending up on high , must be coupled with giving gifts unto men . We may then resolve , that when Ambition moves without Devotion , this is an earthly motion , moving upon his owne Center ; for then Ambition turnes commonly , at best , upon selfe-love , and private cupidities ; but when it moves with Devotion , then it is a celestiall motion , upon anothers Center that is , upon the designe of a charitable influence on the inferior positions of the earth , which is that activenesse all Christian Ambition should have , in order to communication of the good whereunto it aspires . And this , as it is a heavenly , so is it a circular motion which unites all at last unto it selfe , that it toucheth in the whole circulation . For as a circle hath every point made in the whole circumference , contained in the perfection of the figure ; so this circle of charity hath every portion of good it hath done , returned into it selfe at the compleatment thereof , which is in the closure of the circle of our lives : For then the Charities which power hath circumferr'd to others , doe all returne , and become her owne againe , in the perfection of Charity ; wherein consists the consummation of all power , when by the pious exercise of our temporall power , we are preferr'd to an eternall domination . By these discussions , I hope to have shewne without any levity or indecency , how love and Ambition are compatible with Devotion and piety ; and me thinkes , these two are the two great lights of our passions ; the one ruling over the day , the other over the night in our sensitive appetite : so that I shal not need to bring any of our lower affections in question , which like lesser stars derive their lights from hence ; for when once love and ambition , which are , as it were , the heads of the faction against the spirit , are reduced to the service of Devotion ; the other meaner popular affections are easily regulated . This premised , we may conclude , Nature hath so little reason to complaine of any restraint made upon her faculties by grace , as her affections may justly make this acknowledgment of the Apostle , unto Devotion , ( which is Graces minister ) that it delivers them from the powers of darknesse , and makes them worthy to be partakers of the inheritance of light . The sixt Treatise . Of disabuse to the Rationalists , and the Sensualists , concerning temporall happinesse , and Devotion proposed , for security of a happy life . In three Sect. §. I. The vertue of Devotion exalted , and the vanity of some Philosophers detected . THis inscription may seem to many to speak like a Mountebanks Bill , that discrediteth the common Schoole of Nature , and promiseth by one receipt the cure of all diseases ; and I pray God this offer may obtaine , what the large undertakings of their Bills familiarly do , which by speaking so faire , invite many that believe not fully the promises , to trie the experiment of their medicines ; for if this my plausible prescript gaine but so much either upon the curiosity , or the beliefe of any , as to draw them to an essay of this my receipt , in that order I have indited it , I need not feare the discredit thereof by the operation , since they who are drawne by any motive to follow this voice of the Psalmist , to come and see how sweet the Lord is , do quickly make this confession with him , Even the fables , sinners have told me , are not like thy 〈◊〉 ; for even the speculations of our own inventions do not so much as create that reall peace of mind , which is concluded by devotion . This metaphor of Physick suggesteth to me the carrying it a little further on to my purpose ; for , me thinks I may truly say of the spirit of devotion , what some curious Naturalists have vented of a medicinall extraction , they call the spirit of the world , which giveth vegetation to all bodies , they affirme it to have the vertue of restoring nature from decay to integrity , and to preserve mans body long in an indeficient vigour , and propose contrary effects produceable by this spirit , respectively to divers constitutions , but still to the benefit and redintegration of nature , in each individuall whereunto it is ministred : I may without questioning or signing this position , make this application of it , and affirme that these properties are really verified in the virtue of this supernatural spirit , which I call Devotion : so that I need not feare what I promise , to perswade the taking it , in that manner I have formerly receipted it : whereupon I propose to every regular user thereof , no lesse benefit , then the conferring on them their finall desire in this life , which is comprized under this notion of happinesse ; by which terme we understand , the resting and quieting our mindes in the fruition of goods convenient , and agreeable to our nature , in which state I propose to shew , that Devotion doth establish the minde of man ; in order whereunto I may well prefix this Axiome of Saint Augustine , Lord thou hast made the heart of man for thy selfe , and therefore it is alwayes restlesse untill it requiesce in thee . Nothing hath so perplexed the wit of man , as to determine the supreame felicity of this life . The Phylosophers have been so divided about it , as they seeme to have passed their lives in a continuall warre upon one another , in the very treaty of this generall peace they sought to establish : it seemeth Almighty God , in revenge of the partitions and fractions they made of his unity , broke their opinions into so many pieces , as they could never joy●ne in one uniforme conclusion , but as Saint Paul saith of them , They grew vaine in their imaginations , and in the darknesse of their hearts , every Sect had a severall Phantasme of happinesse appearing to it . Surely God , who saw with what presumption they were building up the designe of their security in this life , by the modell of their owne naturall Reason , sent this confusion of opinions , like that of the tongues amongst them , to ruine that structure of humane felicity , the wisdome of the world was raising for her refuge & shelter , against the stormes of Heaven . And so these bricklayers of humane happinesse , ( which they may be properlytermed , in respect they wrought only upon the matter of the earth , tempered by humane wisdome , and with that stuffe , thought to build up their forts of felicity ) were struck from Heaven into this confusion of language , and dispersed into severall Sects , in which , every one spake a different tongue , and never concurr'd in an intelligence to constitute one unanimous position touching the supreame felicity . This point of mans constant happinesse , seemeth to be in Morall Philosophie , the great secret , in search whereof most of the speculative Sages have imployed their studyes , and have advanced no further then the naturall Philosophers have done towards finding the famous Elixir ; for the Moralists have made many usefull discoveries by the way ; whereby they have composed diverse excellent medicines for the infirmities of the minde , but never any of them , though they have much boasted it , did attaine unto that consummate virtue , which could settle the minde in a perfect tranquillity and invariable temper . This virtuous power in morality , as it answereth adequately to those properties the Chymicks attribute to their great worke ; so is there this Analogy betweene them , that they both seeme much more feisable by their speculative rules , then they are found by practicall experiment . The swelling science of the Ancients , which had never heard of the fall of Humane Nature , grew too well conceited of her sufficiency , thinking the perversity and wrynesse of the superiour part of the minde , to grow only by an ill habit of stooping and bending towards the lower portion , which is the sensitive appetite ; thus the Stoiks concluded , that single reason might by the reflex of discourse , see this indecent posture , whereunto custome inclined her ; and so , by degree rectifie and erect her powers to such a point of straightnesse , as neither the delights nor the distresses of the lower and sensitive part of nature , should ever bowe or decline the evennesse and rectitude of the minde ; and by this means they arrogated no lesse to mans sufficiency , then even the power of remaining in a calme apathy and impassivenesse , in all offensive emergencies . But alas , the wisdome of the world knew nothing of that inward bruise our nature had in her fall , which keepeth her too infirme , to be reduced to that perfect activity , whereunto pure speculation might designe her ; we understand that repugnant law in our members , by which , all their imagined tenures of security were voyded , when they came to their triall ; but they understood so little this law , as what we know to be the defect of frail title , namely , our nature , they took for the security of their estate of peace . Me thinkes the Ancient Philosophers with all their wisdome and precaution were served by their owne nature , as children use to doe one another , at a certaine schoole-play , when he that hides , striketh him he holdeth blinded , who being thought out of play is never guessed at ; and thus did our corrupted Nature while she her selfe held them blinded , strike them , and she was never suspected of the blow ; but the accidents of fortune were only taken for the strikers , with which singly , those Sages thought their mindes were exercising themselves ; for they never misdoubted this infidelity in Humane Nature , they thought her intirely sound and selfe-sufficient , to afford this consummate tranquillity of spirit in all seasons ; and thus they were like children kept blinded , and strucken by the same hand which they never suspected , charging fortune as a forreine actor , with all those blowes that provoked their passions . Upon which ground they presumed on the sufficiency of naturall Reason , even to extinguish all passion or distemperance in their mindes : but to these presumptions the Apostle answereth , While they accounted themselves wise , they became fooles . And surely , these Morall Ideas conceived by the Stolkes , may well be coupled with the naturall Ideas , supposed by the Platonikes ; out of which principle , there may be some light drawne towards the inquiry into the nature of formes abstracted from matter , although the position be erroneous . After this sort , we may derive much clarity , towardes our discerning the latitude and power of morall virtue , by these maximes of the Stoiks , which are not sincerely true in their conclusions . I may therefore justly bring in this evidence of the wisest of men , against this Sect of pure Moralists , presuming upon the Stock of naturall wisdome , You have said , you would become wise , and it departed farther from you . The felicity of a Christian is stated upon a farre different principle , namely , in the perception of the defectivenesse of our Nature , as being maimed by her first fall , and in the acknowledging the insufficiency of our single Reason , to moderate and compose the disquiets of the mind , without a supernaturall adjunction of Grace ; by which we are , as Saint Peter telleth us , called out of the darknesse of the Phylosophers , into this admirable light , to see the curse that is upon our earth , and to discerne that we are not , in this life , Lords of our ease , but tillers of this foule earth of our corrupted Nature , which we can never weed so perfectly , as to gather out of it a pure and immixed felicity ; it is by a supernaturall light shining in our dark places , that we are inlightned in a right apprehension , of what degree of happinesse we may project in this life ; and Grace doth us this good office , by a detecting to us the nakednesse of our nature , not by a covering and palliation of her disfigurements ; and in the point of establishing our happinesse , Grace may well be said to instruct Reason as her Disciple , in the termes of Truth himselfe to his Disciples , Abide in me , and I in you : For , as the branch cannot beare fruit of it selfe , except it abide in the vine , no more can Reason , unlesse it abide in Grace ; & when our Reason ( which originally consider'd , is properly a branch of the root of Grace ) doth abide therein , it bringeth forth much fruit of such felicity as the season of this life can afford for our resection . §. II. A conviction of Sensualists , declaring how Grace emancipateth us from the bands of the Creatures . NExt we will take into consideration the case of those who state the happines of this life in a plentiful fruition of all temporal accomodations ; and such are in my mind much easier confuted then the former Rationalists , we have examined ; for these , whom I tearm Sensualists , may be in great pain and incertainty , to get but so much as the ground or subject of their happinesse , which are wealth and sensuall pleasures ; whereas the other have the foundation , at least of their work , namely Rectifiable Reason , much more attainable by a sincere pursuite so that notwithstanding they are abused in the degree of sufficiency , they assigne to this rational composure of mind , yet have they alwayes some fair proportion of contentment in this attempt ; whereas the Sectaryes of voluptie , part with their Peace before-hand , upon no security of their projected satisfactions for commonly they are first much troubled with an unassurance of compassing any of their desires , and then in case of successe , much perplexed in point of preserving them ; and at the best , are alwayes disappointed of somewhat they expected , even in the possession of their desires : Since propriety in our fickle nature , doth deduct much from the prefanfied value of such pretensions . Such therefore as state the felicity of this life in the full and constant satisfaction of their senses , are much easilyer confuted then the other we have treated of ; for they seem to designe the imposing upon Reason , a degree of Passivenesse , as much lower then it can fall , as the other do aspire to raise it to a point of activity above the sphere of our vitiated nature ; Since the Sensualists me thinks pretend to reduce the Rationall part of the mind , to as much submission to the sensitive appetite ; As the Moralists did design the quite contrary subjection . For they would have Reason murmure as little against all the appetites and fruitions of the senses , as these would have the mind remain unaffected & inviolable by all sensible vexations ; neither of which projects are effectible in our humane constitution ; for experience disabuseth us in both these proposals , but most especially in this point of sensualities , being able to suspend & silence reason so fully , as it shal interpose no disquiet or dis-savour in the eases & suavityes of corporeal fruitions ; for even the highest degree of irrational pleasures , which doth the most alienate and suppresse the acts of Reason , are of little continuance , and our reason soon returnes , and bringeth with her such reproaches as break the entirenesse of the delight , and so leave all voluptuary happynes , at the best , but an intermitting and discontinued peece of satisfaction . For this interposition of the reasonable power of the soul , induceth alwayes some accusation of the unreasonablenesse of those delights upon which we assign our selves felicity , and our understanding sets our memory very often , even against our will , to remember the dignity of our Intellectual nature , which we endeavour to debase by a preference of her own natural servants , and there is no state of sensuall voluptie , so wel guarded by the attendance of all earthly commodityes , whereinto the depressed power of Reason doth not often get accesse , and then it woundeth that tender portion of the mind , we call conscience , so farre at least , as to manifest to us the unsoundnesse of that sort of our imagined happinesse . Nay abstracting from all religious reflexions , doth not naturall experiment familiarly teach us , that our sensitive nature is not to be trusted , when she proposeth the satisfaction of her appetites , for security to our happines ? Since our carnall affections , even in their dearest ingagements , break their word so commonly , and run away , as I may say , from those appetites they were contracted to , before they have so much excuse as having attained to their proposed tearm , to justifie their change of desires , and how seldome do our passions maintain themselves in any vigor in the state of a lawfull conjunction and fruition of their most servent pursuits ; Nay , doth not a Legitimate propriety , ( which in reason should indear them ) commonly make the right we have to be pleased with such possessions , the onely reason of our disvaluing them ? These notorious Infidelities may justly evacuate all the title Voluptie can claime unto this lifes felicity . Must we not then resort to a Superior power , for the stability of our happynes ? such a one as may be able to fix our affections , and not leave them in their own naturall trepidations and Retrograde motions , by which we can never keep a true account , even of our desires ? So farre are we from assuring our delights , and for the fixing of our volatile Nature , there is no humane art to be consulted , the Author of Nature reserveth to himselfe this great secret . Since Nature then is so discredited , in order to this great work , we must have recourse to the peculiar secret of Christianity , which is the grace of God infused into our hearts by the holy Ghost ; By the advise whereof , our hearts are taught , not to work upon temporal felicity , ( which may aptly be resembled to quick-silver ) as Alchymists do upon this minerall , with a designe to fix it , and so convert it into earthly treasure ; but as good Physitians do , onely in order to the extracting medicines and remedies out of it ; And by this Method , as they render Mercury beneficiall , by drawing from it some good quality , and fixing that upon some other body , while that substance remaineth unfixed and volatile ; We may likewise , without setting our thoughts to work upon temporall goods , in hope to make our happynes by the fixure of them , wel derive great utility from them , by the infusion of some of their virtue , making thereof remedyes for the necessityes of our neighbours : Such an extraction Daniel counselled the King to draw out of his perishable felicity , and by this Method , while the matter of worldly goods remaineth fluent and transitory , there may be great utility derived even from the consideration of these qualities ; For by using this matter , according to the nature of it , by keeping it passing and transient through our hearts , and hands , we may provide a fixed and eternall happinesse : This advice is given us by the Author both of Nature and Grace , to make out of the unfaithfull company of this worlds friendship , such loyall friends , as shall receive us into those tabernacles , where no good is lesse then eternall . This is a practicall use , which Devotion will alwayes introduce in our temporall possessions ; There is also another speculative influence , which it hath in order to the settlement of our mind , namely , the frequent meditation on the instability of all things sublunary , which cogitations are pregnant seeds of the contempt of this world , whereby we learn to draw the cure of the venome out of the bowels of the beast it self , distilling out of the serious contemplation of the mutability of all worldly happines , a remedy against the evill of that ficklenes and impermanency ; and by this course , we raise some succour out of the adverse party of our own frailty ; For they who ponder frequently , how all things sublunary move continually , in an interchangeable flowing and refluencie , may easily learn , not to imbarque their mindes in any earthly delights , never so fairly secured , without expecting adverse revolutions and repeales of those joyes ; and by this preparation , Devotion doth by degrees teach us to make our peace Postable upon all the tides of fortune , understanding them to be truly the current of Divine providence . This light we can receive onely from the beames of Grace , and they shine the clearer in our hearts , the more Devotion is kindled in them ; For this Spirituall flame , as it riseth , alwayes attracteth more of that first fire that lighted it ; and thus from our affections being inflamed by devotion , our understandings take this light , whereby they discerne the greatest security we can contrive for our contentments in this world , to be the being so prepared for mutations , that our wils may be so loose from anchorage upon any earthly pleasure , as they remove easily from their hold on that delight , and put out to the sea of Gods providence in all the stormes of adversity ; And considering how Gods way is in the sea , and his paths in many waters , and that his foot-steps are not to be discerned ; Our affections may easily repaire their earthly losses , by that treasure they may find in this Ocean of Gods will ; the riches whereof , we make ours by entring into his will , as often as we are driven out of our own , by the variations of this world ; and by this Pious acquiescence to all vicissitudes of this life , we shall come to a constant good habit of mind , as men at sea obtain an unmoved state of body ; for as they do not confirm their health , by the steddynesse of the vessell in a calme , but by the custome and habitude of the rowlings and tossings of it in severall weathers ; So shall we settle the peace of our mind , not by the calme equality of a prosperous condition , but by the acquaintance and inurement to severall adverse revolutions ; And this is undoubtedly the best Method , in point of attaining a good constituton of happynes in this life , for King David himself found little security in this , I have said in my prosperity I shall never be moved ; For he seemeth to retract this opinion all in a breath , the next words , confessing , Thou hast hid thy face from me , and I was troubled ; Wherefore his reflexion upon the instability of our humane condition , proved a more assured stay for him in his agitations , when he concluded , Doubtlesse all things are vanity , every man living , surely man passeth as an Image , yea and he is troubled in vain . §. III. Resultancies from the meditation of humane frailty , and a resolving the right of Happynes as belonging to Devotion . THe state of humane Nature being thus determined , me thinks there may be an excellent medicinall extraction drawn ( by prudence directed by Grace ) out of the nature of temporal felicity , in order to the fortifying our minds , which may not improperly be tearmed the Spirit or salt of humane frailty , since it may work upon the mind , as Phisitians say , those kind of Diaphoretical medicines do upon the body , the which although they do not produce any violent sweat , yet they clense by opening the pores , and keeping the body in a continued transpiration and breathing out of the Malignity ; After this manner may our minds be purged and rectified by this meditation of our frailty , which notwithstanding it forceth not out any notorious expressions of the contempt of this world , in a sensible alteration of our course of life , yet it may maintain the mind in a constant temper of purifying , by a soft evacuating much of the uncleannesse of her sensitive appetite , through an insensible perspiration of mortifying thoughts ; and the proper time to minister this receipt , is in the health of our fortune , while we are in an easie fruition of the joyes and solaces of this life ; for then the perswasion of their insecurity holds us loose from that dangerous adherence which carryeth away our peace along with their removals ; but this prescript looseth much of the efficacy , when it is taken ; but after our mindes are decayed and infeebled by the sadnesse and weight of affliction , because in that ease they commonly want that vigor of reason , which should cooperate with this remedy , and in that respect , what might have been a sufficient stay to our minds , while they stood straight and upright , may not be able to redresse and erect them , when they are faln and dejected ; I will therefore leave this prescription thus signed by the Holy Spirit ; Say not , I possesse many things , and what evill can come to me hereafter ? but in the good dayes remember the evill , for the malice of one hour maketh oblivion of great voluptuousnesse : and therefore in another place the same hand giveth this advice , From the morning to the evening the time changeth , All things are soon done before the Lord , A wise man will fear in every thing . But lest me should conceive happynes to be inconsistent with this injunction of continuall fear , we must understand , that there are two feares respecting this world , which may stand in morality , answering most of the properties of the same in Divinity , viz : a filiall and a servile feare , the first whereof feareth but as a child of humanity , by the knowledge of the frail Nature of all temporalities ; the other , as a slave to mundanities , being mastered and subjected by Sensuality ; So that the filiall fear riseth from an ordinate love , and right apprehension of the condition of the Creatures , and the servile springeth from a misprision of their Nature , and an undue subjection unto them ; wherefore this first filiall fear , is but virtuous and precautionall , and so compatible with a happy constitution , for it perplexeth our present fruitions , no more then the generall notion of our mortality offendeth our present health : the knowledge that we must die , doth not make us sick ; no more doth the understanding , that our temporary delights are to passe away , disrelish their present savour . Let this prenotion then of intervenient changes in all our most secured conditions , of stated as requisite , for the settlement of tranquility in our mindes , since at all times , temporall felicity is either going away from us , or we from it ; for whatsoever the best of our times bring us in their revolutions , they carry us away from them at the same time , by the motion of our Mortality ; in proof whereof the Spirit of Truth telleth us , we are but a breath of aire passing on and not returning . Thus have I , after the method of Saint Paul with the Athenians , indeavored to confute the two Sects of the Stoicks and Epicureans , and I conceive to have voyded both their titles to happinesse ; the first , claiming it in the right of our single Naturall Reason , the other , challenging it in the name of our satisfied senses ; to neither of which , I hope in God to have shewed , that felicity can rightly be adjudged , by reason the speculations of the Stoicks are but like well painted scenes , which at a convenient distance seeme to expose reall fruits , waters , and shades ; but when you come into them , you finde nothing but paintings and barren colours . Much after this manner , while you looke upon the pure Theory of their maximes , they seeme to containe peace , serenity , and satisfaction of spirit , i● all the earthquakes of this world ; yet this faire shew lasteth but while our conditions are at a convenient distance from a necessity of acting those principles , for when we are pressed under the ineumbe●t miseries of this life , to practise this I deal self-sufficiency , we are then brought as it were into the scenes of those maximes , for then we finde all those figurings of apathy and impassivenesse , to prove but coloured and fruitlesse conceptions , in respect of those Soveraigne effects were promised the minde , at the distance of speculation . And I presume to have cast the other Sect by these two evidences brought against it , viz. the unfaithfulnesse of all materiall goods , in point of duration and fixure , and the ficklenesse , even of our owne affections , in the esteeme of such fruitions ; wherefore the former of these two Sects stands convinced of stating happinesse , in what can never be obtained , and the other , in what can never long be preserved ; whereupon they may both justly receive their sentences , the first from the Apostle , pricking thus their swelling knowledge , If any man think that he knoweth any thing , he knoweth nothing yet , as he ought to know : and the case of the other stands thus judged by the Prophet , you shall conceive heat , and bring forth stubble , your spirit as fire shall devoure you . May I not then say , that felicity is in the worlds opinion , as the unknowne God was in the Religion of the Athenians ? for though it have an Altar assigned unto it , yet neither the true nature of happinesse is rightly apprehended , nor the addresses to it duly determined , and the termes of Saint Paul on that occasion , will very ●igh fit my purpose , What therefore you ignorantly pursue , that I declare unto you , and manifest how the true felicity of this life , dwelleth not in temples made with hands ; that is to say , it is not seated in the speculative edifices of Philosophy , nor in the materiall structures of sensible fruitions , but resideth in this spirituall mansion of fervent and rectified Devotion , which produceth a right understanding of the value of all things transitory , and induceth a confidence of enjoying eternall peace of mind , and inva●ible felicity of body . I have already set up before you an entire figure of Devotion , by which you may draw the just proportions of that virtuous bit , which calmeth all humane passions , in that degree our nature can be serened and quieted in this life ; instructing us , how Gods universall order admitteth not our being happy in all our temporall desires ; and therefore Devotion fixeth all our desires upon Gods order , and so maketh the accomplishment of his designes , the chiefe terme of our wishes : and by this course , as God changeth his exterion sentence sometimes , but never his i 〈…〉 councell ; so godly and devout soules may ●ary in the apparencies of their present happinesse , but never alter in the in●rinsique state of a blessed condition . For as much as in all extrinsique changes , Devotion hath this rest of the Ps●lmist , when upon the vexations of the senses , the soule 〈…〉 s to be reduced to My soule refused to be comforted , there followeth presently , I was mindefull of God , and was delighted in this mindfulnesse of God. Devotion sixeth all our security , and by fastning our mindes to what is immoveable , they themselves are rendered as it were unalterable . Upon what we have discoursed , I may conclude my proposition firmely established , and resolve by the Authority of the wisest of men , The heart that knoweth the bitternesse of his soule , in his joy shall not the stranger be mingled . That is , an advised man man admits an exterior foundation of his happinesse ▪ And for an unquestionable security of my promise , I will leave you this ingagement of the Psalmist , Delight in the Lord , and he will give thee the petitions of thy heart . The seventh Treatise . How true Devotion induceth those notions wherein consisteth the happinesse of this life . In three Sections . §. I. The fallicies of Opinion , & the Virtue of Truth treated . ME thinkes I heare many , very impatient to see some more sensible object of temporall happinesse , exposed by Devotion , for our nature is not easily drawn to looke off from the delights it seeth , as I may say , face to face , and turne to those that are seene but darkly as through a glasse , which are the joyes of the other life , speculated only through the perspective of faith ; I will not therefore propose to those vocations which are the addresse of my perswasions , the putting their nature into any severe straights or pressures , in hope only of remote reversions . I will assigne present conveniencies for the entertainment of our nature , and over-pay by good security of sincere secular joy , what may seeme taken away in that adulterate species , wherein our fancies use to accept the receites of our contentment : For surely Devotion doth assigne the minde a rectified joy , in the use of temporall goods , instead of that vitious and counterfeit , which our three enemies ( pretending to be our stewards ) bring into our fancy that is prone , to take all , whatsoever hath but the image of sensible pleasure , without examining the substance ; which facility to be deceived , the Prophet reproacheth in us , saying , We sell our selves for nothing . Should a traveller passing through a forreign countrey , finding the coyne of the place raised to an excessive value , exchange into it all the good species of his own , thinking to make gain by this traffique , because the coyne is currant in his passage ; as soon as he were passed that dominion , he would quickly repent his inconsiderate mistake ; This seemeth to be the familiar case of man , who while he is in his transition and passage through this world , findeth the temporalities thereof , ( which are the currant species of the place ) cried up to such an over-value , as he is perswaded to turne all his affections into that species of joy , and at its issue out of this forreign region , he findeth the irreparable losse he hath made by the debatement of his talents in this exchange : And it is against this delusion , not against all commerce with secular joy in our journey , that Devotion issueth to us her inhibitions , lest by this ill husbandry in their way , when they come to account with their great Creditor , they be reduced to give a worse answer then he , who brought back his talent unimproved : I shall therefore exhibite to our minds ( which must needs negotiate in their passage through this world ) the true Intrinsique value of those joyes , uttered in the commerce with the creatures , that taking none but such as are allowed in their last audict , their traffique may bring home into their native countrey not their Bonds forfeited , but rather Bils of exchange payable upon their Masters joy . In answer then of the desire of having the truest happynesse of this life , specially determined ; I declare that the felicity of this life consisteth in a constant rejoycing in truth : This is the assertion of Saint Augustine , and is easily verified to all rationall dispositions ; The first reply the world is like to make to this proposition , is Pilates question , What is truth ? to which I answer , Truth is a perfect and edequate similitude or likenesse , imprinted in our understanding of the nature of the thing we conceive ; So that when our conception is just equall to the being and property of the thing we conceive , we are said to understand truth . Wherefore the truth of knowing , is as it were the mould cast off from the truth of being , or the print of that seal , and so the image of the true being of a thing , is the figure of truth seated in our minds . But this , which may seem a fair impression of the nature of truth , may perchance appear but a dark Character of the form of happynesse to my auditory , unto whom indeed I do not intend to assigne onely the speculative notions of verities for the subject of their satisfactions ; but I will open farther this store of joy , ( the rejoycing in truth ) and shew how it containeth the Prophets wine and milk , which he offereth to all for fetching it ; From hence the contemplative life draweth that wine , whereof King David saith , My chalice inebriating how goodly is it ; and the active sucketh that milk , which the Apostle saith is proper for their vocation , which nourisheth their minds with more sensible delectation issuing from the true use and ordinate love of the creature ; And this is that , I may not unpleasantly call the milk which these Gentiles love best , to whom I present my breast . The preference of the contemplative life , before the active , is inferred from this respect , of affording a more clear and serene light , for the perception of Supernatural verityes ; For contemplation is a fixure of the mind on the aspect and presents of truth : and although this act of contemplating be purely Intellectuall , yet the terme and end thereof rests in the affections , as the possession of our pursuits induceth joy ; whereby this is demonstrated , that the happynesse of the contemplative life consisteth in the rejoycing in truth ; This sensible delight in contemplation flowing from the Superior portion of the mind down upon the Inferior , is a good Image of mans consummate Beatitude in Heaven ; where the glory of the body is derived from the excesse and redundancy of the joy and blessednesse flowing from the soul ; and in this order , the delight imparted to our affections by contemplation , fals from a superfluence of truth in our understanding . And thus , what may be said to be light in the Superior region of the Soul , seemeth fire in the lower ; The first reporting to truth , and the latter to joy ; which as it is a passion in our nature , may be said to be more materiall then the other in the same degree , as flame is lesse pure then the radiancy of the Sunne ; but the comparative degrees of purity , between the acts of our Intellect and our affections are not our Theam . Certaine it is , that all the sensible delectation of the contemplative life , streameth from the springs of Supernatural verities ; we will therefore stay no longer on the top of Mount Sinai , which may seem all cloud to those that are below , while the Moseses that are upon it , find all splendor and clarity , and may not unfitly be said to see the hinder parts of that verity , in seeing the face whereof , consists the consummate rejoycing . Comming then down into the Camp of the active life , it will be no hard task to prove the happinesse of that state likewise , seated in the rejoycing in truth , which hath so gratefull a savour even to our sensitive appetite , as I may say , none wish for quailes , but they desire to tast this Manna in them ; I mean no body affecteth any sensible fruition , but as it is under the form of a true good : For as Saint Augustine reasoneth , let any be asked , whether he had rather joy in truth or in falsity , and the answer will bear no doubt ; For although there be many would deceive others in their happinesse , there are none would be deceived themselves in it , there is such a signature of the light of the countenance of verity , stamped upon the reason of man , as his understanding can propose nothing to his affections as matter of joy , but under the colour at least of truth ; So that the object of all our affections is true delight , though the errour be never so great in the subject of our joy : For no body can rejoyce under this notion of being deceived , the instinct of man is such , in order to truth , as he must present that object to his Imagination , even out of the errour it self he rejoyceth in , so Essentiall is truth , for the terme of his acquiescence . Supposing we do thus generally aim at truth for our felicity , I may well be asked , how it commeth to passe , that the subject of our joyes is oftener apparence and falsity , then the real good of this life's benedictions ? the cause surely is , the partiality of our imagination towards our sensitive appetite , rather then in favour to our reason ; and thus Opinion , which is but a changeling introduced by Sense , passeth commonly for the right child ; and certainly , Opinion may well be said to be the mean issue of sense , and Verity , the noble child of Reason ; but by this unjustice of our imagination , it followeth , that all the delights which are touched but at our senses , are commonly accepted by our will for the true species of joy , from the credit of that test , without examining their nature in the fire of Ratiocination ; whereby it happens , that when we are the trulyest deceived , we are most believing in the truth of our happynesse ; for when we misapprehend the most the nature of secular pleasures , having the least suspition or scruple of the mutability of such fruitions , our joy seemeth the most sincere , which proveth clearly , that truth is but mistaken in the colouring , not unintended in the designe of our felicity . In redresse of this error , Devotion taketh off the deceitfull colours of good and evill , which Opinion layes upon the creature , and presenteth to our understanding a naturall image both of the worth as well as the vanity which may be found in the rectified or vitious apprehension of all temporalities , & possessing us with the true nature of all our possessions , directeth us how to rejoyce in the truth of such blessings , and thereby satisfyeth that instinct of the mind with the reality , and doth not amuse it with the meer colour of verity . Certaine it is , that temporall blessings , as health , beauty , wealth , and honour , are indued with a true and sincere goodnesse , wherein their owners may vertuously rejoyce : the point is , the discernment of this Truth , and the selecting that , only for subject of our delectation : because just as much as we stray from this principle , so much we remove from our happinesse ; which depending on the satisfaction of our opinion , if that be unsound , in apprehending the nature of such goods as are the objects of our affections ; we are in danger of being unhappy , by their being but true to their owne nature , while we are untrue to ours : For their true instinct is mutation and instability ; and ours , the perception and use of that verity : whereby our understanding may sort an affection proportioned to the nature of secular benedictions . §. II. Sacred examples , shewing what may be said to be a rejoycing in the truth of temporall goods , and how even secular evils afford joy , by the same method of a right understanding them . THe states of many the dearest friends of God , testifie that temporall felicity affordeth a sincere matter of joy , which is commensurate to the true sense conceived of the nature of such happinesse . Abrahams wealth was thought worthy the holy Ghosts mentioning as a blessing , & as his peregrination was fitted with great accommodations ; so that state of unsettlednesse was a fixing in his minde , the true nature of all he possessed . In proof whereof , it may well be observed , that the only purchase Abraham made upon earth with his riches , was a grave ; from whence we may inferre , how rightly he understood the truth of their transitory nature , and his owne mutable condition ; whereupon he chose to take possession of the Land , promised him by a marke of his parting with it , rather then of his possessing it : thus did he , understanding the true goodnesse of his worldly commodities , derive from them , both exercises of charity , and notions of mortification , while he imployed his wealth , in the accommodations of strangers and passengers , and in provision of his owne lodging , as a traveller at the end of his journey : and remaining in this rectified sense of his tempoporall fruitions , all their effects proved a constant rejoycing in Truth . By this method Abraham extracted the same Spirit of Truth , out of his plentifull substance that Lazarus did out of his penury and indigence ; and surely , if Dives had rejoyced but in the truth of his abundance , and not set his heart upon the false part thereof , he would have taken Lazarus into his breast in this life , & then they might have been bed-fellowes in Abrahams Bosome . For I may truly affirme , that there is no Lazarus in this world , who hath not an Abraham in his Bosome , that shall get to the being in Abrahams Bosome in the next : And likewise conclude , that there is no Dives in this life , who hath a Lazarus in his bosome , that shall not attaine to Abrahams Bosome in the other world : For there is no necessitous body , wanting fidelity of heart , and poverty of spirit , that can be qualified for that state meerely by his misery ; and there is no so splendid or opulent person , indued with true Christian poverty of spirit , that is not thereby intitled to eternall felicity : and surely , as there are many Lazarusses , who want this kind of Abraham I have explained in their heart ; so there are diverse Abrahams in this life , as I may terme them , who carry this sort of Lazarus in their bosome , being both rich , humble , and faithfull , contriving all their temporary joy , out of the perception and dilection of the true blessing ; intended in the Creature , and deduce their satisfaction from Gods order , not their owne exaltation , in which respect they may be proved to rejoyce in verity . Did not holy Job rejoyce in the truth of his worldly goods , when he assigned the most of them to sacrifices , either expiatory for his children , or propitiatory for himselfe , to purge the excesses of feasting in his owne family , or to provide against the exigences of fasting in the houses of his neighbours ? acting this part which the holy Spirit gives the potent ; saying , the portion of the poore is in the rich mans hands ; and surely we may conceive that in the latter part of his life , ( which I may call his temporall resurrection , his estate rising againe to more glory then it had expired with ) his piety was also exalted in proportion to a higher state of perfection ; so that truth being found and acknowledged in any splendid condition , will keepe Peace and righteousnesse in the family kissing each other . Was not King Davids vast treasure well managed by the superintendency of truth , when he assigned all the most pretious materialls the earth affordeth to their true use ? some as it were converted into vocall instruments of Gods prayses ; others into visible memorialls of his presence , and designed in a Temple as good a sensible figure as he could of the truth he conceived of all materiall substances , which was , of the earths belonging to God , and all the plenitude thereof , which confession he made in these words , thine are the heavens , and the earth is thine : In this verity he rejoyced , extracted out of all his transitory felicity . And King Ezekias , having his treasury and cabinets filled with all pretious stores , might have rejoyced in the truth of those blessings , without deriving from them vanity and presumption , as much as he boasted of them to the Babylonians ; so much untruth he found in that felicity , whereof he seemed to have forgot the changeable property , and was quickly instructed by the Prophet , in the insecurity of such goods , whereby he discerned how he had rejoyced in the untruth of his temporal happines ; out of which , he might have extracted matter of a true and sincere rejoycing ; for Gods Spirit attesteth to us , that he doth not cast away the mighty , whereas he himself is mighty . All the attainders , lying upon great and rich men in the Scripture , are brought against such as rejoyce in the errours and deceits of temporall goods , such as either sacrifice all their wealth to the Idols of their fancy , or such as make an Idol of their wealth , and offer up all their thoughts unto it : The voluptuous , or the avaritious are those that fall under the sentence of the Gospell , and their crime is not what they possesse , but what possesseth them , when they doe not rejoyce in the truth of their goods , but delight themselves in contriving errours and fallacies out of them ; and as the Apostle sayes , Change the Truth of God into a lie : So that the defectivenesse of their happinesse , ariseth out of their degression from Truth ; and whence doth all the blessednesse which Christian faith annexeth to sufferance , issue , but from this spring of verity , which streameth out that joy and exultation is proposed to us , in the afflictions of this life ? How come the thorns of sufferance to beare grapes , the wine whereof rejoyceth the heart , while our senses are prickedct wounded with this spinous or thorny matter ? Surely this cordiall is made of the Spirit of Truth , which may be extracted out of all the asperities of this life ; first , by considering the true state of Humane Nature , designed to sufferings , not only by sentence , but by Grace , in order to the aversing us from the love of this world : next by contemplating the truth of those glorious promises , which are made to a virtuous correspondency with Gods Order , in his disposure of his creature ; so that both the materiall goods and evills of this life , afford no legitimate joy , but what the mind beareth when she is teeming with Truth ; we may therefore resolve with King David , that when Truth doth spring out of the earth , righteousnesse shall looke downe from Heaven . §. III. The fallacies of some Objections solved , and rejoycing in Truth concluded for our reall Happinesse . BUt now me thinkes , having determined the happinesse of this life , in the loving and rejoycing in Truth ; many that thinke themselves unhappy , wonder at this conclusion , and conceive me disproved by their defeatures , perswading themselves to have beene alwayes suitors and lovers of Truth ; when the Truth is , that they doe not first seeke verity for the object of their love , but conclude they have found it , in what they have placed their love : Supposing their opinions of such joyes as they pursue , to be sincere and solid truthes ; insomuch as I may well resolve such sonnes of men , that They love vanity , and seek after lies . In that region of the world which I have travelled the most , I may reflect to the inhabitaints of it , one raigning error , which may convince many of insincerity in their addresses to Truth , for the ground of their happinesse : this it is , the trusting the infidelity of fortune to others for our owne felicity , designing our stock , out of the spoiles of our fellowes ; and in this course , doe we not fixe the hopes of our happinesse , upon what can never passe to us , but by such an infidelity as must assure us we are in continual danger of a like dispossession ? this must needs be our case , when the expectance of the unfaithfulnesse of fortune , is made the assignment of our prosperity : And yet we see how Courts are commonly divided into these two partyes , of some , that are Sacrificing to their owne nets , and others that are fishing for such nets ; the first , is the state of such as are valuing themselves , for what they have taken ; the second , of those , who are working and casting out , how to catch what the others have drawne : and in this manner , there are many who pretend to be lovers of Truth , that make these fallacies , the very ground of that web of happinesse they have in hand . This is so preposterous a course , for ingenious spirits in order to true felicity , as surely there is much of a curse in this method , and God warranteth my beliefe , both by the Prophets and Apostles ; when speaking by the voyce of Esay to this case , he saith , They have chosen their owne wayes , wherefore I also will chuse their delusions , and by Saint Paul , the holy Spirit saith , Because they received not the love of Truth , for this cause God sends them strong delusions , that they should beleeve a lie . Let the worlds darlings examine what they confide in for the security of their joyes , and they will finde , it is the Father of lies , they trust for the truth of their felicity , who being not able to diminsh the increated verity , sets all his art to deface all created Truthes , which worke ( in this region of the world I now treat of ) he designeth by such a course as he used with the Person of Truth it selfe , when he was upon earth ; for he carryeth up our imagination to the highest point of esteeme he can raise it , of earthly possessions , from whence he exposeth to our fancies , the glories and beauties of this world , in deceitfull apparencies , as if they were permanent and secured fruitions , and our wills are commonly perswaded to bowe downe and reverence such false suggestions ; whereof the infidelity augmenteth by the degrees of our Devotion in that beliefe ; since the more we confide in their stability , the more falshood doe we admit for our happinesse ; and thus are we abused in the possession of Truth , while we affect all our delights under that notion , by the subtilty of the great enemy of Truth ; we are as Saint Augustine saith elegantly , brought to hate Truth , by loving those things which we love , only as we imagine them to be true , for the impermanency of this worlds goods is odious to us ; which is the truth of their nature , and we affect in them their assurance , as a truth without which we would not love them , and yet that opinion is a meere delusion . This may satisfie many , who account themselves unhappy by the mutations of fortune , and the dispossessions of their secular commodities , for they shall finde themselves unfortunate , but in the same measure they misapprehended the true nature of such fruitions , by as much as they over-loved them , so much are they distressed by their losses , so the defect will still result out of the distance of our joy from this principle , of rightly possessing and rejoycing in Truth , for all our reall unhappinesse riseth by the same degrees , that Verities are diminished from among the Children of men . There is one familiar scruple raised against our perswading the active life to this constant intendment of Truth ; which is , that this fixure of the minde upon verity , rather then leaving it a little loose to opinion , taketh off the point and edge of our spirit , in the activenesse and commerces of this life . Whereunto I answer , that spirits wher and sharpned upon the errours of imagination , are subject to turne their edge upon the least encounter of disappointment ; when mindes temper'd by the consideration of truth , and thereby set and whetted for action , keep their edge cutting against the haire , as I may say , not blunted or rebated in any adverse occurrencies ; nor doth this breast of Verity , as some suppose , nourish only the minde , and pine the senses , but feedeth them also with healthfull and convenie 〈…〉 pleasure , and teacheth the soule how to keepe the senses in their true degree of servants , managing their trusts only upon account , which the minde taketh so exactly of them , in all the commerce of their delights , as they can never runne out much in prejudice of her estate ; and in this order the rationall part doth the office of the good steward in the Gospell , Feeding the family with their portions in due season . And surely , this orderly oeconomy in the managing of all worldly goods , ( Reason presiding , and the senses entertained with competent satisfaction ) is the best state of happinesse this active life can admit . So is it the knowledge and love of Truth , seated in our understanding , and our affections which can only consort this harmony of a constant rejoycing . And doubtlesse , while our fancies doe but counterfeit that truth they expose to our affections , we can no more justly complaine of the insufficiency of that object , in point of affordingus felicity , then of a painted fires not warming us , be it neverso wel drawn . For commonly , they are but designs of our imaginations coloured over with vaine apparencies of Truth , which they exhibite to our affections , for the true substances of our happinesse : wherefore I may , me thinkes , fittly illustrate this familiar errour of the world , by this story of Zeuxis the famous Painter ; who having made the figure of a boy , with a cluster of grapes in his hand , being told , the birds sate upon the boyes hand , to peck at the grapes ; answered , this was no true praise of his art , because it was a signe he had painted the grapes better then the man ; otherwise the birds would have been afraid of that figure : In like maner , may I say , that these imaginations which figure such a truth of happinesse in sensible delectations , as their affections take them for the reall and sincere felicity of this life , are not to be commended for this vivacity , for it is a signe they represent more lively to our reason , the fruits of this world , which the man hath in his hand , then they doe the nature of our humanity , the constitution whereof , if it were truely imaged and figured to our understanding , would fright our affections from setting themselves upon the fruit of temporalities , by considering the state of man ; which inadvertency is now familiar , by this partiality of our fancy , in figuring the grapes more to the life then the hand that holds them ; if the images which Truth it selfe hath drawn of the condition of man in this life , were well impressed in our imagination , of being but a blast , a vapour , or a shaddow ; this would undoubtedly divert our mindes , from taking never so well coloured images of riches , honour , beauty , or dominion , for the true substances of humant felicity . If there be any then , that wonder they are not happy , pretending they have alwayes held Zerubbabels party , preferring truth before all competitors , of empire , beauty , and pleasure , if they are in any great de●ection of spirit , let them take this course to undeceive themselves in this their supposed rectitude of intention , ( which if it had beene sincere , could not have let their mindes sinke into any deepe depression ) let them I say , examine first , whether they have rightly apprehended the state of our humane Nature , and the condition of all temporall fruitions ; and then , whether they have squared their loves to such delights , by the measure of a rectified apprehension of both their nature , and their own , for the same disproportions there are betweene our affections and the true property of those things we love , the same deficiencies must be consequent in our happinesse : and upon this reflection , Truth may tell most of the world , This people honoureth me with their lips , but their hearts are farre from me , and as the increated Truth told the Pharisees , who pretended to have great interest in God the Father , that if what they alledged had beene true , They would have acknowledged him also , because he proceeded from the Father . So in the name of the created Truth , which is to be found in all Gods Workes , I may say to many such pretenders , if they had truly loved the Originall Verity , they would have beene possessed of the true nature and use of the creature , which notion issueth and proceeds out of an application to the first Verity . Having shewed how the beames of Truth enlighten both hemispheres of the contemplative and active life , and infuse into each of them , their respective happinesse , I may conclude with the Wisemans confession , upon his loving of Truth , above health or beauty , that hers is the only light , because it is inextinguishable , and that all other goods come together with her , and Devotion may lawfully use the words of her great master , and assure her followers , If you continue in my word , then are you truly my disciples , and you shall know the Truth , and the Truth shall make you free . The eighth Treatise . Touching the meanes of possessing that Truth wherein the happinesse of this life is stated . In two sections . §. I. Diffidence in point of obtaining Spirituall lights reprehended , and prayer proposed in order to this designe . NOW me thinks I am called upon , as one that hath advised a traveller not to lose his way , to give some nearer directions for the finding it , as a further contribution towards the securing his journeyes end , then a simple caution against the danger of deviation ; For as Solomon telleth us , The lame man in the way maketh more hast then a Courser out of it . And by reason there may be many different humours , that may ask this question of Saint Thomas , How can we know the way to this so excellent possession of truth ? I may well premise this consideration before my answer , that there was a wide difference between Pilat's Interrogatory concerning truth , when he asked our Saviour , What is truth ? and Saint Thomas his question about finding the way to it , saying , How can we know the way ? The first seemed to question onely the truth of Christs affirmation , not to intend the being satisfied in his question , whereas the other sought to be informed of the readyest accesse to that truth which he believed ; so they who shall be moved onely by the captiousnesse of the Infidel examinant in this point , are like after his manner not to stay long enough upon the inquest , to be enlightened in this verity ; but to such as with the credulity of faithfull Disciples , shall make this quaere , How shall we know the way to this truth you propose ? namely , a rectifyed understanding and true use of all prosperous and adverse events in this life , I may say as the Angel did to the faithfull watchers at the Sepulchre , after he had strucken as it were dead the miscreant wayters , Fear not you , If you seek Jesus : for he answereth all sincere inquirers of truth , as he did Saint Thomas , I am the way and the truth , and none commeth to verity but by me : yet this me thinks gives a fair hint for such a further demand as Saint Philips was , saying , Shew us the plain direct way of comming to you , Lord Jesus , and it will suffice us ; This question Christ hath also answered by this most evident direction of Ask , seek , and knock , for every one that asketh receiveth , and that seeketh findeth , and to him that knocketh it shall be opened . Prayer is therefore expresly given us for our addresse to Jesus who is truth , and in these three proper divisions , of petition , meditation , and perseverance , which ought to be concomitant with each of them ; our asking respecteth the particular suits we make , seeking importeth the application of our minds unto Spiritual verityes , and knocking referreth to our zeal , earnestnesse , and perseverance in the acts of prayer , and to this sort of prosecution , is annexed the promise of asseqution of truth : wherefore I may answer my inquirers , as Christ did some who distrusted his proposals , If any man will do this wil of Jesus , he shall understand of the Doctrine whether it be of God , or I speak of my self ; So that considering aright these gratious assignations unto prayer , I may say , we may obtain the possession of verity , even with lesse solicitude then we can neglect it ; for the seeking , asking ; and knocking , in this world upon such applications as divert us from this inquest , are the more laborious assignments of our mind . May I not therefore boldly reply to all the incredulous and disbelievers of the facility of this medium exhibited ; Say not in thine heart , who shall thus ascend into heaven ? for the word is nigh thee in thy mouth , and in thy heart ; we onely need but ( as the Prophet adviseth us ) return to our own hearts to find that happynesse , which while we seek else-where , we lose our hearts in that inquest . True it is , that the great enemy of our nature , useth all his arts towards the prejudicating this belief , of the alsufficiency of prayer , in which designe he doth now impugne our nature , by a Machination farre differing from his first , slandering it to us now , almost as much as he did heretofore flatter it ; for now to discredit to us our capacity of repairing his first breach , he suggesteth the ineptitude of our present state for this perception of truth , and seemeth to ask us now by way of derision , Shall you be like Gods thus knowing good and evill ? so that he tempteth us now , and often prevaileth upon us , even by the disparagement of our nature ; thus much hath he gained upon us since his first acquaintance , when he durst not attempt us by lesse then the promise of a capacity above our nature , to wit , of knowing like Gods ; whereas now , he presumes to implead our right to that knowledge which is due to us as men , that is , the discernment of our being qualified for the penetration into truth by the beames of prayer and meditation ; But the holy Spirit hath left us a good caution against this delusion , Resist the Devill and he will flie from you , approach to God and he will approach to you : This refuteth all suggestions of diffidence in this point of attaining by prayer the effect of my proposition , since God promiseth to set forward to meet us , as soon as our prayers do but set out towards him , which is likewise aver'd by the Psalmist , assuring us , God is near all such as call upon him in truth . Gods mercy hath so much outdone mans mischiefe , as he hath not left him , either the subtilty of the Devil , or the infirmity of his nature to charge with the continuance of his misery ; there must go an accession of wilfulnesse to our weaknesse for the duration of our unhappynesse : For since the Divine power hath given unto us all things that pertain unto life and godlinesse , we have no more colour left to diffide in the meanes of rectifying the enormities of our infirm nature , then a Malefactor that were offer'd grace for asking it , had reason to fall sick & die for fear of his former sentence ; he who hath blotted out the hand-writing of the Decree against our nature , hath given us his hand for such security of obtaining what we solicite by this appointed meanes and method , as we can onely indanger the wanting a sufficient provision , by our pretending too little by this addresse , for surely this rule will hold in our asking little Spirituall light , that what we have , shall be rather taken away then more confer'd , and the contrary disposition , will likewise be answered with the more abundance . What Saint Gregory conceiveth to be the case of the Saints in heaven , in this point of supplicating God , may be firly said to be that of us sinners upon earth , in our act of petitioning for Spirituall light and verity : as the Saints the more ardently they are united to God , receive the more fervent impulses from him , of asking what they know he is resolved to do , and thus drink out of him , what they thirst for in him ; after such a manner , the more zealously our prayers are applyed to the pursuite of Spirituall illumination , the more fervent desires we attract from the increated verity , of begging what we are sure he will give , viz : the discernment of truth , whereby in an admirable sort , we draw from Jesus , even in this life , the hunger in the very food we take of them , while our prayer attracting the infusion of truth , doth extract conjoyntly out of those verityes fresh desires of the same illuminations . May not these considerations justly silence any objection against the facility of this proposed medium of prayer , for obtaining from God a sufficient communication of that truth , wherein I have stated the happinesse of this life ? since there is no condition charged upon this grant , but the sincere desiring it , which is comprised in the direction of Christ prementioned ; and the Apostle witnesseth to the same tenor , re-minding us in this particular , the frequent promises of the giver of all good things , whereupon he urgeth us thus expresly to this application , If any of you want wisdome , let him aske it of God , who giveth all men liberally , and it shall be given you . §. II. What sincerity in prayer is requisite for this effect , and what kind of peace is to be expected . THese promises of the increated verity delivered by his own mouth being premised , together with this conveyed to us by the holy Organ of his Secretary , Saint James , I may confidently give every one this addresse to the effect of my proposal , the asking wisdome of God , by sincere and humble apprecations , for indeed the soul hath no hand wherewith to reach her sustenance from heaven but prayer , and by this hand she offereth her sacrifice of praise , and reacheth to her self the exchange of succour for all her necessities : wherefore in order to this commerce with God , the Apostle Saint Paul adviseth us to pray every where , lifting up pure hands ; Here prayer is assigned the function of the hand to offer up , and to bring down to us all returnes from heaven . But we must remember this binding clause in the promise of Saint James , that our prayer must be without any stammering , or hesitation in our faith . First we ought to believe steadily Gods providence in all the various contingencies that seem to shake humane reason : Next , our prayer must not waver between the desire of this wisdome , which brings all other good with it , and the affectation principally of some peculiar good we designe for our felicity , for this is an hesitation in faith , when we do positively elect any temporall fruition for our happinesse , because therein we tosse and flote between the fear of that privation , and the reference of all our proprieties , to the course of that providence which wheels about all temporalities ; Insomuch as this hesitation makes a kind of mentall stammering in our prayer , when there is as it were some knot upon our heart , that doubles it and keepes it from opening it self freely to this desire of spirituall wisdome . And as in this vocall impediment , the eagernesse doth rather fasten then untye the tongue , so in this implication of our heart in any worldly affection , our zeal and fervor in the pursuite of that petition , is rather an impediment to the freedome of our mind , then any solution to the difficulties of our peace . But I desire it may be remembred that the meanes I propose of obtaining happinesse by prayer , is not the fervency of the spirit in such petitions , as the flesh doth commonly indite , namely , an attaining either riches , honour , or the like temporall commodities ; but in that sincere ardor of the soul , towards the impetration of such a fervent love of God , as induceth a composure and steadinesse of mind , equalling and sizing our wils with our conditions , and by that meanes keeping the peace of our mind volubile and concentrick with the motions of Divine providence ; and this is an effect of that wisdome onely which the Apostle Saint James sayes , descends from above , and is assigned for all those that ask it , without hesitation in faith , or duplicity of mind . Not that I disswade the negotiants of the world , their pursuite of earthly commodities , nor the praying for adeption , and conservation of temporall blessings , but it must not be as they have placed their happinesse on the materiall part of those desires , but as the greatest good of them is , their being grants , and concessions to prayer , which when it is sincere , refers the will of the suppliant to that of the Soveraign Creator of all wills , who doth often as Saint Augustine saies , mercifully deny us , when we know not what we ask ; for there may be many events solicicited or deprecated , in relation to Gods service by the dim light of our reason , which do not stand with the order of Gods providence , and so our praying may be acceptable , when our prayer is not accordable ; but this suit of spirituall wisdome , ( whereby to adjust our wills to all the events and orders of Divine providence , ) is not onely assured of acceptation , but of concession ; on the other side there is no temporall project of ours never so Pious , wherein we may not be mistaken in the specialty of the way , and meanes whereby God hath designed to be glorifyed , whether by his justice upon us , or his mercy to us ; wherefore this grace of conformity to all his designations , is the onely petition we can be sure hath this reference made to it by Saint Iohn , viz : That it is made according to the will of God , and consequently is accorded to us by his promise , of Whatsoever we ask according to his will , he heares us . Neverthelesse , even they who are discharged of any weighty solicitude in this world , must not expect such a fixure and steadinesse of their minds , as not to feel the motions of our fluent unsteady nature , which heaveth and sets a little , even in our greatest calmes : This is that emotion and unevennesse whereunto Saint Paul saies , even those who have the first fruits of the Spirit are subjected , viz : some swelling and groaning within themselves ; and Saint Augustine tells us , that exemption from combate is properly the Angelicall priviledge , and not to be subdued or mastered in the contention , is the supremest point of fixure , attainable in our mortal nature . Wherefore they must not conclude this advice defective , who do not attain to such an evennesse of peace by prayer , as they figure to themselves , resting without any breath of disquiet to shake those leaves of passions , which hang upon the stock of our nature , but must conclude , such agitations of the sensitive part of their soules no lesse naturall then wind in the middle region of the ayre , for Saint Paul tells us what we find by familiar experience , that we have our treasure not in earthen vessels ; so that to be troubled , but not distressed ; to be vexed , and not vitiated , is the best establishment of happynesse , competent with this state of our Peregrination ; and this degree of tranquility of spirit is to be attained by petition to him , whom the sea , and the windes of humane frailtyes obey upon his rebuking them . Saint Paul ( who had learn'd to be equally content in all estates of abundance , and abasement ) did not find this science at the feet of Gamaliel , but rather upon his own knees at Damascus , when , Behold he prayes , was alledged for the reason of his relief ; and by using his own prescription of Pray continually , he attained to such a strong habit of mind , as preserved his equanimity in all the inequalities of his conditions . For when in one day , the same hands that would have sacrificed to him as a God , did sacrifice him to their own evill spirits ; he tore his clothes with more emotion of spirit when he was vainly to be Deifi'd , then he suffered the tearing of his flesh when he was thus unjustly damnifi'd . This patern in one part affords us a fair copie of the mutability of humane nature in her own current , and in the other a draught of that constancy may be superinduced upon it , by this intervention of grace , which is attracted naturally by the aspirations of prayer , according to what the Psalmist tells us , I opened my mouth , and I drew in thy Spirit ; I may therefore hope to have acquitted my self of such direction as was requisite for attaining the possession of that truth wherin I had constituted happinesse , and my way is so accessible , it lies as neer every one as their own wil , which is affirmed by the holy Spirit , saying , Open thy mouth and I will fill it . This considered , I may expect the perswading some at Court to be suitors to God for Devotion , concurrently with all their other suites ; since in all the fortunes they can make they cannot unmake fortune : For the variable temper of humane felicities , is not to corrected and fixed . Since they cannot then stay what is transitory , let them attend to arrest that which is fixable , which is a good degree of peaceable acquiescence of spirit , in all transitory events ; and as no temporalities can conferre this spirit , so no contingencies can sequester it , for it is the spirit of Truth , that stayes our minde ; which partly is composed of the knowledge , and expectance of alternative variations in temporalities ; and hence it is , that in all adverse changes , this spirit is rather in action and practice of his owne constant nature , then in suffering or passion , with the fraile nature of temporall mutations . Let me then intreat all those ( who neede not be pressed to muster themselves at Saint Pauls summons of Rejoyce alwayes ) to remember that this treasure is the pay , and stipend of his discipline , of pray without ceasing , and give thankes in every thing , for this is the will of God : Whereby we may make all the severall conveyances of Gods providences new deeds of joy to us , when our rejoycing is seated upon his will , and thus our happinesse that cannot stand still upon the fixure of our fortunes , may be firme upon the confixure of our wills , to that immoveable one that changes all things , Without any vicissitude or shadow of change in it selfe . The ninth Treatise . Of the Condition of Courts , Princes , and Courtiers . Divided into three Sect. §. I. The best Notion of Courts proposed . IN the Law of Moses , all the Rites and Ceremonies were not only declaratory formes of the present Religion , but significative figures of a future state ; and howsoever , most of the vulgar looked no farther then the glosse and lustre of the exterior vaile , which was the beauty and decency of the forme , and order that affected them ; yet the nobler sort passed their sight through that vaile , and fixed it upon the signification , and mysterie it selfe , and thereby , had not only their eye of sense delighted , but that of their understanding enlightned by these objects . In reference whereunto I may hope not improperly to apply these considerations to the Courts of Princes , since all the exteriour state of Ceremony and Reverence ( being truly conceived ) is significative as referr'd to the images of God , and thus all the distinguished ranks of honour , which compose the formall order of Courts , are figures of those different degrees of Ministers , which attend their Originall , the King of Kings : and in this order , the Glory and Majesty which exteriorly in all sorts , resideth about the persons of Princes , may be fitly understood to represent ( in such shaddowes as these materialities can make ) the celestiall magnificence of the King of Heaven : so that one who will interpret religiously the Ceremonies of Princes Courts , may say , all things befall them in figures . But certaine it is , there are many in Courts , who determine and center their thoughts upon the fronts and out-sides of these mansions , which are honour , riches , & pleasure , and raise all their Devotions to the place upon those objects , ( and such are truly the meaner sort of Courtiers , though they be greatest in the measure of the world ) and there are some of the other party , who penetrate into the religious sense of these exteriour figures , and derive from them , spirituall conceptions and appetities ; concluding by these glories , ( which are but the shaddowes of those they signifie that the substance it self must needs be above what eye hath seene , or eare heard , or hath entred into the heart of Man ; and so by this view are quickned in their ambition , towards those originall honours ; and these are the nobility of Courts , though they be never so inferiour in office . Of these two kindes of Courtiers is verified , The first shall be last , and the last first . And likewise of the first sort we may say , as the Apostle saith of the Law , the Letter kils . If the litterall sense of the faire text of this worlds glories take up and fix their mindes ; and of the latter sort the spirit quickens , when out of these specious objects they extract a spirituall sense , which excites in them a celestiall aspiring and emulation . Such a figurative conception Saint Fulgentius framed out of these images , when he was asked , whether the beauty and Majesty of Rome did not worke upon his affections ? he answered , If terrestriall Rome be so beautifull , how glorious must be celestiall Jerusalem ? His minde was so little taken or retarded on her way , as she stayd not at all in the outward Court of the Gentiles , but passed on , as in her way through it , to the Holy of Holies ; and by this method , who attend the offices of their mindes upon earth , and waite not upon the places of their bodies , concluding that they are but strangers , and passengers through these courts , and Fellow-citizens of the Saints , and Domestikes of God ; make excellent use of all the lustrous , and polished glories of the place : for instead of looking on them as flattering glasses , and mirrours which reflect only the materiall beauty of the earth , they make opticke glasses of them , through which , they do the easilier take the height of the celestiall glories : and surely , the sight of our minde is much helped by such materiall instruments , in the speculation of spiritualities , by reason that in this her prison , all the intelligence of our minde with immaterialities , passeth as I may say , through her keepers hands , which are her senses , that can carry nothing but corporeall images to her ; and therefore we see the Apostle Saint John drawes the image of the court of heaven , in such colours as are most visible and most affecting in the Courts of the earth ; whereby to raise our imaginations upon these steps , which they can tread upon to some proportionate conception of such fruitions , as are truly all spirituall , and Intellectuall . And under this notion , all the lusters and splendors of Courts , ( being understood as figures of the sublimer , and purer state of the Kingdome of heaven ) are convenient ascents for our weak apprehensions to rise up to the love and estimation of these spirituall objects ; for the same affections which move us so strongly in the valuation of the state of Princes , may work upon us towards the pursuite of that condition , which is proposed to us , of sitting on the throne with the King of kings , and enjoying more Majesty and pleasure then we can wish in this life , by such little paterns presented to our appetites . Nay by this order , even the vanities and excesses of this world ( which were stumbling blocks to our minds as long as they looked but upon them , and not through them ) are by this perspection and through light laid under our feet , and made steps or gradations for our minds to ascend the easilyer even to the contempt of them , and the contemplating the sincere and secure glories of our Spirituall Coronation . And since , as the Apostle saith , We see now but through a glasse , and darkly through the brightest creatures , some faint beames or glances of the Creator ; Surely the Majesty and splendor of Princes is the most clear and best polished glasse we can look through , in order to the speculation ; and so Courtiours who studie the Spirituall opticks in these glasses , may make instruments of protracting their sight , of the same glaring temporalities , which others make the dazling and dissipation of it ; whereby of such students at Court , I may say with the wisest of Kings , In vain the net is spread in the sight of such birds , for they can easily flie over all the snares of vanity , which catch those who want these wings of contemplation . §. II. The vitiousnesse of Heathen souls censured , and the consequence of the example of Princes , urged as a charge upon the virtue of their lives . CHristianity hath repealed this Canon against Courtiers made by the Poets ( the Divines of the Heathen ) Exeat aulâ qui vult esse pius , that one must either quit the Court or his conscience ; this caution might be pertinent in the courts of such Princes , as were rather the images of those they made their gods , then of the God that made them ; f 〈…〉 as the Psalmist saies , The gods of the Gentiles are Devils , & their Princes were the gods of those Courtiers ; every flatterer was a statuary , who cast his Prince into a god , of that gold he had either received , or expected from him ; and thus most of them set up their own fortunes in their thoughts , which they adored under the image of their Prince ; and by this course the Kings of the Gentiles , seemed animated idols of gold and silver , whose breath passed for divine ayre , as it melted those mettals , and made them run , and flowe about their flatterers ▪ in such Courts likely all the offices , and complacencies of the Courtiers , were immolations and sacrifices to idols ; true it is , that there must have been too much danger to live in such Courts , where the very ayer was pestilentiall . This was in the Monarchy of Lucifer over the world , when most Princes lived like his vice-Kings ; but since this Tyrant hath been deposed by our King of kings , who took not all the Kingdomes of the earth of him upon the termes that usurper offered him , but dispossessed him of them by his own right , and invested his Deputies in the Crowns of the earth ; by which act Christian Princes are now lnaugurated Vice g 〈…〉 nts to the King of righteousnesse ; and as they reign by his Commission , so the offices and dutyes of their servants are copies of their Alleg●ance to the Supream Soveraign of them both , who faith truly , By me Kings reign ; and when they are images of both his properties , viz : of his righteousnesse , as well as of his reg●●●ty , the offices o● Courtiers may be esteemed neerer Sacred functions , then seducing temptations . Princes then are so much engaged to Personal Piety , as they seem depositaries , not onely of the Politique , but even of the Moral virtue of their state ; as they have the first trust given them by the Ordinance of God , so have they the last reference made to them , by the inordinatenesse of man : For our nature traffiqueth with virtue commonly , as she ●ees it makes returnes in the world ; and so Courtiers , when they find this Royall exchange ( of the Princes disposition ) open and promising honourable returnes of their commerce with virtue , are easily perswaded to imploy their stock upon this adventure , and are as easily discouraged by Balaa 〈…〉 s returne from the King , I thought ●o have raised thee to preferment , but the Lord hath kept thee back from honour : Such wrecks of expectations will easily fright many adventurers . In this respect Princes had need to be very considerate , what Moral Lawes they passe for their Court by their lives , since Courtiers are likely very religious in such observances . All factions at Court likely agree in this voice of We have no King but Cesar ; Christ is not immediately looked upon as our p 〈…〉 tern ; we are much readier to copie those his images , because we are soon paid for our work : Wherefore Princes are bound to be very accurate in preserving the similitude of the Originall , in the figure of their lives ; they had need as the Apostle adviseth , bear the image of the Celestiall man , since the terrestriall man is so apt to bear their image ; ●est they incur then our Saviours Woe to those who did not onely not come themselves into the Kingdome of heaven , but kept also others out of it . Let them for Gods sake be followers of Christ , since whether they be or no , men will be followers of them . There is me thinks such a difference between any noted vitiousnesse in Princes , and a much greater depravation in private persons , as is between the Maligne influence of the Planets , or the Celestiall bodies , and the poyson of plants and minerals ; for although the ill of the first be not simply so great , viz : intensively so mortal in the operation , yet considering this circumstance of the extensive quality of it , that the malignity hath a generall influence , and offends imperceptibly , and so is lesse evitable , in these regards it may be counted the greater nocency in nature : So the lives of Princes have such an universall influence upon their Court , ( at least ) as a small infection thus spread by them , may be esteemed a greater ill , then the rank poysonous lives of such whose examples are not operative ; and this rule holds in all Courtiers descending in proportion to their several degrees , since all of them according to their respective magnitudes , have like the lesser starres , some power of insinuating their tempers to their dependencies ; since our interested nature doth commonly , as the Prophet saies , do some worship to all the militia of this firmament , respectively to that fertility of the earth , they are likely to impart to us ; for as among the Gentiles there were lesser gods for severall speciall necessities , houshold as well as temple gods : so in Courts , there are superior powers of many sises , that have votaries proportionate to such powers . Considering then the communicative felicity which Princes have of their dispositions , ought they not to be most chary and tender of this highest Prerogative ? which is , to impose virtue by their practice of it , & this Spirituall levy made upon the mindes of the people , facilitates the raising upon them all other tributes . Therefore Princes should be as religious in their lives , as they are politickly just in their coines ; they must take heed of crying up any base species to an over-value , since their stamp and impression makes all their morall coyne so currant in their Court , by reason the images of their humor , are as it were privy seales for the receit of those images wherewith their followers are most affected : and because it is no crime to counterfeit this kinde of the Princes signature , but rather a warrant for their pretensions , likely the whole Court is a stamp of the Kings humour and affection . This influence of Princes , upon the dispositions of their Courts , needs not the deposition of examples , since it hath the Authority of a knowne principle ; therefore I shall only offer one precedent in the case , in which the example and extravagancy is so singular , as the very foulnesse of the Testimony must make the proofe the fairer , and the more irrefragable . There was a Grecian Emperour , called Constantinus , surnamed Copronimus , which Surname he gave himselfe before he could speake , when he was first brought into the Church , by fouling it as much as his nature could then extend unto ; and afterward , his life was a truer performance of that unclean promise he made himselfe , then of those bonds of Christianity , and purity he entered into by his sureties : for this first was the least uncleannesse wherewith he polluted the Church in the rest of his life . This Emperour ( who seemed to have a soule meerely vegetative , by the inclinations of it , ( for it grew , & thrived only upon dung ) had such a fancy to the smell of horse-dung , as he besmeared himselfe with it ; and all his Court in complacency to that fancy , qualified themselves for his company with the same per●umes , and so offered him continually this odor , which was fi●incense for such a deity : and this naturall immundicity was but a figure of that spirituall impurity of him and his Court , for in this Princes humour , this was the least brutish of all his other bestialities , so that his Court was rather a parke of the locusts , and scorpions of the Revelation , then a Congregation of reasonable creatures . This is an unhappy trophee of the power of example in Princes , erected , to evidence that conclusion . The sacred History is so pregnant in these examples , how the prevarication of the Prince , hath alwayes beene the perversion of the people , as I shall not need to instance any : therefore I may properly apply to Princes , this advise , which was given by a holy Father of the Church to Priests , Since they speak as Oracles , let them live as Deities , for the lying spirit is often more credited in their mouthes , then in those of the Prophets . And this same prescript is likewise very requisue for all persons neere in office , trust , or familiarity with Princes , since there is a naturall influence from such conversations , even upward upon their superiours , according to what some Physitians hold , in point of a circulation of the blood , to wit , that which is in the feet , to have a reflux back into the heart . This motion may be truly affirmed in the course of the spirituall blood , in the civill body of society , for the affections and habits of the inferiour parts of the company , flow often upward upon the superiour , as well as they runne downward by their influence on the lower stations ; wherefore this morall circulation of virtue and vice in humanity , makes the infection of any parts of the company familiar with Princes , very dangerous for their contagion , we see this in Roboams young Councellors , who were not only the mediate instruments of rendring the Kingdome , but also in some relation , were the erectors of Jeroboams calves . §. III. The importance of their Company , for the education of Princes , and a rule proposed for Counsellors , and companious to both ruling , and young Princes . UPon this information , let the Familiars and Counsellors of Princes understand , they have a very precise charge of integrity upon them in their morall conversation , as well as in their politicke comportments ; for indeed , their vocations in many respects are rather sacred functions , then simply civil conditions , in regard they are imployed in the ministeries of the most speciall images of God on earth ; in which respect , the scandall of their lives is not only prophanesse , but a kinde of s●c●iledge , as it endangers the violating of the most sacred part of a Princes Character , which is the divinenesse of his life and Government . The life of King Joas is an unhappy precedent in this case , who while he had Joh 〈…〉 a in his eye , was himselfe a singular patern of piety to the people , and eminent for the reparation of the Temple ; but after the change of such a companion , when the Princes of Juda came , and adored the King ; he being moved by their insinuations , concurr'd with them quickly in leaving the Temple he had so much merit in , and followed them into the groves , to secke out , and set up new Idols . This was the sad effect of infectious familiars , therefore such as are neer in office , or privacy to the persons of young Princes , have a most strict : obligation to be virtuous , and exemplary in their lives and conversations , for humane Nature , like Jacobs sheepe , in the a●dor and ●eat of youth ; is very apt to conceive , with some tincture of the colours it sees in those waters whereof it drinks in that season ; & the conversations of our familiars , are the waters where with our imaginative faculty is nourished , and so Princes had need to have them kept very cleere and serene ; for according to the colours they looke upon in them , their conceptions likely prove , whereby the issues of their mindes become sported , and staind according to such images as are represented to their imaginations in the pregnancy of their youth . In this regard , they ( who have choice of those , to whom they will commit such trusts , as the company and familiarity of young Princes ) should no● be lesse●●act , then when their Pictures are to be taken ; for which alwayes , such who are the best reputed , are preferr'd : for indeed , their familiars doe this intellectuall office to their mindes , though this spirituall worke is done by acuite contrary manner , to that of the images of their persons ; for the familiar companions of Princes may be said to worke upon the image of their mindes , by sitting to them , that is , by exposing their owne figure to the young fancy , they draw the other to that resemblance ; such is the active virtue of example upon the tender age of education . Surely those then who are trusted with this office , of being a familiar object to young Princes , ( which is a nobler place then they can conceive by any name it hath at Court ) should set their dispositions in a virtuous posture , knowing they are working upon Gods most speciall image , and that they are to be accountable for what dis-figurements in that forme their workes shall occasion : So that taking Courtiers under this notion , one may advice them a good use of flattery ; which is , to flatter the figure of their own humours , and inclinations , to make them as good , and gracious an object as they can , though they be not so like their nature ; to the end the exterior representation , which workes upon Princes , may be proper for imitation ; this favouring their minds , in the colouring of vertue , is more conscientious then the exposing the naturall ill complexion of them , before young Princes ; for when the exemplary part , ( which only workes upon their minds ) is faire , and vertuous ; the un-sincerenesse of it for the present , can have no ill operation on them , because those eyes do not penetrate farther then the superficies of goodnesse ; and so peradventure the very flatterd pictures of vertue may work such an impression upon Princes in their youth , as they may derive the love of truth , even from the face of dissimulation . For as a beautifull Curtizan may be a fit object for a Painter , whereby to make a good image of a Saint by , seeing he takes only the lovely species for his pattern ; so , even the faire glosse of a counterfeit vertue , may be a convenient object for youth , which commonly only copies the aspect , and countenance of such exposures . Upon all these considerations methinks this may be a religious rule for both sorts of great Courtiers : viz. That Counsellors should advise Kings , as if they thought them invested with the Prerogative of their originall , to wit , of the knowledge of hearts , and companions should live with young Princes , as if they thought they could not discover their hearts , but by their lives before them . This rule will produce sincerity in the former , and exemplarity in the latter , which are the two things whereby Kings who are in age of Government , and Princes who are in years of Discipline , are the most advantaged ; and so may be said to be these , the mediate conveyances , by which God gives judgement to the King , and righteousnesse to the Kings sonne . To conclude , let Princes and Courtiers of all degrees consider themselves as ministers of the King in the Gospel , who is gone into a farre countrey , and as being all to account by the severall proportions of their talents , wherewith they are trusted . For they who are set over many cities , here , are by the good account of their Governments , to be preferr'd to the command of many greater in their Masters Kingdome : so that this is the most proper Motto they can set upon all their coates , which are blazon'd with so many shining , and glorious colours of the fruitions of the world , To whom most is given , of them most shall be required . The tenth Treatise . How a good Conscience , and a good Courtier are consortable . In seven sections . §. I. The temptations of Courts acknowledged great , but not insuperable . TO this Map which I have presented the Court of her owne state , it will be expedient to adde some lines , by which , as by a kinde of scale of miles , Courtiers may take their measures , and learne the distances betweene their dominion , and the state of perfect Christianity , and by that meanes have some direction in their way , to the next adjacent Kingdome , of which I have shewed their region , to be a very pregnant type , for I have said you are Gods , maketh their habitations a most speciall figure of Heaven . Whereupon I conceive this advise in the first place , to be very pertinent , towards the seasoning our minde with a grave and reverend tincture of the nature of Courts , to consider them as a figure of the celestiall mansions , in those respects I have exhibited , because this first stamp being imprest on our mindes , may give us a sober and modest image of our conditions in Courts , which may perswade us , that we are not placed there by God , as officers to our fortunes , which terminate in this world , but rather as Ministers , in that order upon earth ; by which God doth figure out to us the constitution of the state of his owne Majesty : whereby we may resolve that our places are but passages up to that preferment of Saint Paul , whereunto we may aspire , The sitting in heavenly places together in Christ Jesus . This animadversion then is very important for all Courtiers to esteeme themselves , called to a laborious vocation , and not resting in a licenced vacancy from labour : for though they doe not eate their bread in the sweat of their browes , they doe it in the sweat of their braine , and so the digestion is more difficult , then in the other case : and upon this ground , we see likely that the body of this society , is more unhealthy then any other , because the fulnesse of bread choakes that heat , which should concoct it ; and their spirituall bread which should alter and convert the other into good nourishment , is made of that grain in the parable , which groweth among so many of those thornes , as doe at the best , make the gathering of it , sharp and uneasie ; for The solicitude of this world , and the falacy of riches , doe prick and draw some blood , of all such as reap thisbread amongst them : By reason there are alwayes some diversions and distractions in a Courtiers life , which catch and hold their affections in some manner to temporalities ; insomuch , as there is ever some paine and smart in our passing through those bryers . But many of those Weedes which Courts are over-runne with , are slight levities , and vanities , that have but such stings as nettles in them , which when they are held and handled roughly , sting lesse , then when they are fingered tenderly : for there are diverse fond affectations , which I need not instance , whereof , taking resolutely in hand the reformation , we finde lesse pain in discharging them , then we did apprehend , while we were but as it were chiding them , to fright them , rather then to put them away . I may hope to be beleeved in this , having good warrant to say with the Wiseman , I have seen many things wandring to and fro , and very many fashions of words , and sometimes I have beene in danger of death for these things , and I was delivered by the Grace of God. I may therefore set this bill upon the Court gates , Sonne , comming to the service of these gods upon earth , stand in feare , and prepare thy heart for tempation ; for we may well use the phrase of the Psalmist , It raines snares in this region ; by reason of the fatnesse of this soile , which affords more earthly vapors then other places , which the Prince of the aire drawes up out of it , and from thence formes shoures of temptations ; to power downe upon it , to set forward his fruits ; namely , the lust of the eye , and the pride of life , which thrive most kindly in this rich earth ; this renders the scituation dangerous , but not certainly infectious , for as the Wiseman telleth us , The Creatures of God are become snares , but to the feet of the unwise ; wherefore he directs us how to escape this capture , by entring into other bonds of pre-ingagement to wisdome , Putting our feet into her fetters , and our neck into her chaine ; These fetters are of too solid a substance to be catched , and intangled in the slight brittle snares of Courts , the chaines of wisdome are made linkes of Gold , which cannot hang in cobwebs . The levities and nugacities of the world , to those who look on them , only with the pur-blind eye of sense , may prove clouds , and even so thick ones , as their sight cannot transpierce them , that is , looke beyond such vanities , when those that see clearly with the eye of reason , discerne such slight traverses to be but like cobwebs , that do not eclipse to them the light of Heaven : it is not the matter of temptations in Courts , which worketh like celestiall bodies upon terrestriall , by a predominant impression , but it is the disposition of the patients , which rendereth the matter so malignant ; for all the vanities of Courts in a confession of their owne impotency , to force our affections , doe soothe and flatter our senses first , and corrupt them , towards the possession of our mindes . Whereupon , as Moses said to the children of Israel , I may say to those who are called into this land of milke and honey , If thou shalt say in thine heart , these inhabitants of the place are more then I , and how can I prevaile against them ? thou shalt not be afraid of them , but remember what the Lord can do , how many hath he carryed with a mighty hand through all these confederations of snares in Courts ; sundry examples of such holy victories attest to us , this word of the Apostle , The Lord knowes how to deliver the godly out of temptations . It is related in the life of Saint Anthony the holy Hermite , how in a vision he saw the world all hung over with nets , and the very aire over-spead with them , so that in great commiseration of their estates , who lived in it , he asked God how it was possible to escape in our passage , and make way up to Heaven ? and he was answered , there was no way left , which was , to creep under them , for they were not so fastned below to the earth , but they yeelded and gave way to that posture of humility . And since our Head Christ Jesus did vouchsafe to be figured to us , under the notion of a worm , & no man , this lowly posture of creeping through this world , could not mis-become his members . Therefore to such as have their mindes laid even and levelled by this line of humility , I may say ( while they are creeping under these snares ) with the Prophet , Feare not thou worme Jacob , I will help thee saith the Lord , thou shalt thresh the mountaines , and make the hils as cha●fe , thou shalt fan them , and the winde shall carry them away ; all the mountaines of greatnesse ; and power , and the hiles of plenty and pleasure shall appeare to the eyes of an humble soule , broken and crumbled into that dust which they consist of , and their resolutions shall be able to blow them off from their affections , like chaffe , assisted by the winde of the holy Spirit , which blowes alwayes so strongly in such soules ; as the levities of this world that flie about them , cannot cleave and hang upon them . And we must settle this principle , that humility is not seated in locall depression and obscurity , but in mentall purity and illumination ; and so conclude the scitation of Courts is not in that torrid zone of pride , which some imagine to be uninhabitable for humility . §. II. Reall humility recommended , discerned from Court-ship , and proved consonant to the state of Courtiers . THis admitted , the best prescription can be given a Courtier against all his infirmities , is pious and discreet humility ; and this is so farre from being alledged by themselves , incompetent with their vocation , as almost every one pretends the being furnished with it , as a requisite qualification , though indeed most commonly , it is so hollow , as even the best noise it makes , speakes the emptinesse of it , as being but a tinkling cymball of ceremony and complement . There is a slight glittering stuffe , which commonly Courts are hung with , which passeth there for humility , and is truly but the tinsell of civility and courtship , through which , one may often see the walls to consist of pride and selfe-love : Wherefore they , who desire the reall benefit of this virtue , must discerne between this superficiall colouring , and the true being of humility , and endeavour an acquiring the habit thereof in their minde , not study the fashion of it only in their exteriour commerce . Me thinkes one may properly argue with Courtiers , as S. Paul did with the Hebrewes , by representing to them , how all the externall Ceremonies wherein they were so Religious , were types and figures of that reality which he proposed to them , and so their customes and observances might well dispose them , sooner then the undisciplined heathen , to acknowledge that bodie , whose shadow was so famillar to them : In like manner , may not I say to Courtiers , that all the civilities , Ceremonies , and mutuall submissions , whereof they are so studious , are figures of that substantiall humility which I recommend to them ; from whence I may argue that their habituall practices in these exteriour representations of that virtue , should advance their mindes , more then other lesse civilized conversations , towards the acquiring of that reall humblenesse of spirit , I recommend to their intentions . Those of whom it is commonly said as Saint Paul said of the Pharisees , that they are of the best sect of their Religion , viz. they who are accompted the most accomplished in all urbanity and Courtship , and are the most exquisite in all civill polishments , in the purifications of their apparell and tables , and all other sorts of humane neatnesse and curiosity , they I say , must remember not to rest so much on these traditions of men , as to forget the graver and weightier parts of the Law of Christianity , which is purity of heart , and poverty of spirit , two of our King Christ Jesus his qualifications , for the Courtiers of heaven required in the order of his beatitudes instituted in the Gospell . As for the other exteriour polishments and decencies , which are pertinent to their condition , I may say with our Saviour in the like case , these things may be done , but the other not omitted , for civility and sincerity , proprety and purity , honour and humility , may be fellow Courtiers , and all of one party . So that I may say to these of the best sort , Therefore ô men you are inexcusable , for you condemne your selves , by these exteriour professions of those virtues , if you have not the interiour signature and impression of them , in so much , as the immundicities of Tyre and Sidon shall be more tollerable , viz. the ruder formes of life where humility and purity is not so much represented to them , shall not be so much charged with their defects in them , as this Capernaum where these virtues seeme preached every day , and wonders done in this Doctrine of ceremoniall purity , which is a figure of a reall immaculatenesse of minde . But I must speak yet plainer , and declare that this humility I propose to Courtiers for their commerce with one another , is farre different from that currant species of a verball imagery of this vertue which I have decryed , for it is an internall habit , or disposition of humblenes impressed upon our spirits by the signature and character of truth , made by a lively exhibiting to our minds the intrinsique value of all specious temporalities , by which perception we are disposed to dis-value really this world , and our selves in the first place ; as knowing best our interior unworthinesse : and this sincere root of Humility , beares our severall engagements , proportionated respectively : First to the greatnesse of God , then to the meannesse of our selves , and next , to our nearnesse , and relation to our Brother . And as these three divisions contain the totall summe of Christianity , so is there no better Accountant to make up a just estimate of these divisions , then Humility ; whereof they who are solidly possessed , shall not be confounded in the diverse fractions , and partitions of estimates either of things , or persons , which their condition requires them to make , in the true account of this world ; for they can easily by this Rule of Three , wherein Humility is perfect , divide all their respects to each of those duties , and so give God , Themselves , and their Brother respectively , their just estimations . Nor can it be answered that this degree of exactnes seemeth opposed , by the offices of this Vocation ; for this cleare-sighted Humility is so farre from being incompetent with the condition of Courtiers , as if many circumstances be fairely weighed , their profession may appeare more advantaged then any , towards this endowment ; since likely they are the sharpest , and most discerning Spirits , which apply themselves to this active course of life ; and surely this dis-abusing the object , is the most fairely , and most familiarly exposed in Courts ; viz. The ficklenesse and infidelity of all temporall advantages ; since what the world calls Fortune , goes in other places more modestly attired , and so may easily be mistaken ; whereas in Courts , presuming on her beauty , like a professed Curtizan she unveiles her selfe , confident of corrupting even those to whom she proclaims her disloyaltie , by continual shows & triumphs of inconstancy . Many private and setled states of Life , do take this knowledge of the instability of humane goods , but by heare-say , living themselves in a calme dead water , where they feele little motion of variety ; but Courtiers who are in this Ocean of Fortune , feele continually her tides , and very frequently her stormes ; insomuch as they living in a perpetuall fluctuation of temporalities , may be said to walke Per speciem , in the sight of the true nature of all mundanities , and to see the variety of Fortune face to face , while low obscurer lives , looke upon her perfidiousnesse but through a glasse , and darkely in reports of the various turbulencies and confusions of Courts . The heights of Courts may in this regard be said to be the best scituations for prospect , and farre sight upon the truth of the worlds constitution , and so courtiers to be better placed then lower estates , in order to their being undeceived , in the specious fallacies of the world , by as much as experience is more operative upon our nature then speculation . And methinks we may account it a speciall provision of God , that where our affections are in most danger to be seduced , by the alluring invitation of temporalities , that there our reason should be most powerfully disswaded from such adherencies , by the clearest evidences of the infidelity of such confidences ; for here Fortune beares her own name in her forehead , which is visible together with her smiles , and the continuall objects of rise and ruine , the frequent vicissitudes of braving and bleeding conditions ; show Fortune in Courts ( even but to indifferent good eyes ) not as the Sirens of the Poets , the beauty and graciousnesse of her only above water , but expose her , just like to the Locusts of the Revelation ; for although on her head there seemes to be crownes of gold , and her haire like the haire of Women , yet her teeth appeare as the teeth of Lyons , and her sting like that of Scorpions ; so that the deterrings and disabuses appeare together with the delectations . I may therefore conclude , that Courtiers by their living in this demonstration of the truth and nature of all mundanities , are advantaged above others , towards the acquisition of Humility , which is , a naturall resultancy , from a true apprehending the meannesse , and vility of all things so unfaithfull & transitory : For as all Pride riseth from the beliefe of some propriety which we rely on , so the perswasion of the insecurity of our possessions , must needs abate our esteem of them , and consequently dispose us to a modest and humble account of our selves , and our conditions . I will therefore confidently commend Humility to Courtiers for their guide , through all the snares of their way , in the tearmes of Solomon ; She shall lead you by the paths of equity , which when you are in your steps shall not be straitned , and when you run you shall not stumble ; for you shall neither faint in the restines of your Fortune , nor fall in the full speed of it ; Humility doth not decline the course of Honour , and Dignity , but only casts reines upon our sensitive appetite , and holds that from running away with our Reason , in the course . Nay , Magnificence and Humility are consortable in the same heart , wherein the habit of this vertue may consist with acts of the other , since this disposition dislodgeth no vertue , and secureth all : For the posture of prostration in which Humility conducts our minds , may be said to carry as it were a Trench before them , casting up the earth it selfe for their defence , against all the fiery engines of the Prince of this World , in regard the Penetration and inspection which sincere Humility makes into the bowels of our own earthinesse and mortality , casts up our misery , and despicablenes before us , as a brest-worke of our own earth , to defend our hearts against vain-glory or presumption , by which any Fortune never so eminent can endanger us . For indeed , they who have this Parapet , as I may say , before their minds , of Dust thou art , and to Dust thou shalt returne , may be said to be fortified in the nakednes and discovery of themselves : Such is the ingeniousnes of Humility , as it can raise defences for us , out of our wants and destitutions ; nay it may be said to draw in them a Line of communication , between heaven and earth , joyning the knowledge of our own nullity , and the apprehension of the immensity of God , which view may keep us alwayes little in our own eyes , though we have never so many false reflexes from the eyes of others . §. III. The vitiousnesse of Flattery displayed , with an allowance of decent civilities in exchanges of Courtship . HAving proposed to Courtiers , for their chiefe security , solid Humility , discerned from superficiall civility , I must desire them to be very sincere in the examination of this vertue ; for humanity and courtesie externall , do often so well counterfeit the stamp of it , as it had need be touched at some occasion of suffering , to find the falsity of the metall : and for the greater safety of this vertue , it were to be desired , we could banish and eliminate out of the verge , one of the best Waiters at Court , though of the worst servants in it , namely , Flattery , which is alwayes an enemy to Humility , though it seeme often neare allyed unto it , by submissive appearances : For we know , the first progenitor of Pride , was also the primary father of Lyes , from which all Flattery descends in a collaterall Line . Hence it is , that there is alwayes some of the bloud of Pride , in all adulation , though it go cloathed in never so servile an habit of submission . And that we may see how naturally Flattery issueth out of Pride , wee may consider into what a base and inferiour posture Lucifer contrived himselfe , when he cast the first seeds of Flattery into our earth ; did he not lye prostrate at those feet he was undermining ; while he was flattering them with their capacity of treading on him , and becomming like Gods ? And this seeming subjection , was it not designed by the sublimest part of his Pride , which meant to captivate and subject the minds he wrought upon in this posture ? In like manner , all the servile formes of complacency , and deference to others , which Flattery casts it selfe into , in the magnifying their worth and excellency , hath this serpentine insinuation in it ; to wit , the hoping to infuse the easilyer the Flatterers sense into them ; which project in the complyers must needs rise from a beliefe of their own minds , being so superior to those they are applyed to worke upon , as they can impose upon them the beliefe of all their suggestions , and so subdue their spirits ; which thought is the very soule of Pride , to conclude our minds to have such a transcendency over others ; for no body flatters another , but in beliefe of being credited : So that all Flattery being anatomized will be found to live by the heart of Pride , which is indeed the first living part of Sicophantry , in what body soever of humble verisimilitudes it seemes to move . And upon this ground we may say , that a meane Parasite is a prouder thing , then the most magnifyed Prince he humoureth ; in as much as the presumption on the excellence of mind , as it is more spirituall , is nearer the originall of Pride . And as it was excellently said of a wise King , That witchcraft is the height of Idolatry , because though it exhibits no exterior offices of Worship , but rather disclaimes them ; yet is it the highest mentall veneration of the seducing spirit , and so the truest idolatry : In like manner it may be said , that Flattery is the supremacy of Pride , because though there be no externall profession of selfe-love in it , but rather of an alienation from it , yet it is a continuall exercise of the supreamest arrogancy , which is the Flatterers valuation of his own abilities . Whereupon it seemes that a Philosopher being asked what was the most noxious beast to humane nature ? answered , of wild beasts a Tyrant , and of tame ones a Parasite ; and we may adde , that the tame ones seeme the worst of the two , for the wild ones take the greatest part of their ferocity , by coupling with them ; since this commixion is the generation of all tyrannie , wild power enjoying servile praise : Humane nature could not fall in love with the exorbitancy of wickednesse , if she saw it naked , and beheld the bare deformity of that object ; therefore to make this conjunction , there must intercede the art of flattery , to colour the basenes and inhumanity of outrageous mischiefe , with some faire varnish of decency ; as either with the right of greatnesse , or the liberties of nature , or many other such shadowes , by which Sycophants keepe Tyrants minds the fiercer , by holding them in this darkenes , chained up by the magnifying and applause of their appetencies : so that this may be truly said , in the tearmes of the Psalmist , to be the pestilence that walketh in the darke , which the light of truth would easily asswage , somewhat , even in the greatest rage of corrupted nature . We may therefore fitly say , that Flattery is the oyle of the sinner , wherewith Tyrants are annointed by these Ministers of their passions ; and we know King David saith this should not be the unction falling on the head of Princes : For this reason we cannot too strongly brand the forehead of these Court Charlatans , since there is so much known art , to take out the markes of the character of a Parasite , and to continue still in the practise of this mystery of iniquity . I confesse therefore it is hardly to be hoped , that this sentence of expulsion of Flattery out of Courts , can be strictly executed ; for when it is pressed and straitned by these reproaches , then like the Poets Proteus , it varyes shapes , and appeares presently covered with another forme , either in that of duty to superiors , or civility to equals , or due commendation of merit , and will never answer to this indictment of Flattery : And indeed these formes , which she shifts herselfe easily into , are the legitimate issues of morality , by which all the fit alliances are made in civill society ; the two first bearing order and distinction beween Persons , and the last producing fertility in vertue . Wherefore we cannot impeach this commerce of customary civility and complements , for there is a discipline belonging to the practicall part of morality , which is referred to the discretion of the Ministers of it , ( which Courtiers may be most properly termed ) and the rites and ceremonies of mutuall civilities , are ornaments requisite to raise respect , and sorme order in all the exercises of morality ; therefore as it is not possible to set and regulate in such sort those voluntary descants of complement , as to put them into such measured notes , as they must precisely runne in , to keepe them from straying into Flattery , I will only set Courtiers this lesson of the Apostle , which may keepe some time and measure in the consort of their vocall civilities , You are called unto liberty , only use not this liberty for an occasion to the flesh , but by love to serve one another ; and by this order , those finer threads of Court civilities , may make as strong a band of charity , as rough and grosser materials . §. IIII. The use of sober prayses , treated , and reciprocall civilities regulated . I Do not in this sharpe insectation of sordid Flattery , mean to asperse the good name of praises and commendations , for I must allow them to be convenient brests , to nurse young and tender dispositions to vertue ; and the good inclinations of Princes and great persons , may like their other issues be allowed more tender and dainty breeding then ordinary , and yet be nourished with sincere and healthfull aliments ; for applause and estimation of all their young vertuous actions , and proffers , may be so tempered , as they may conduce to the thriving and growth of their minds , without any swelling or elation . Methinks praise may in some cases be fitly applyed to our minds , as Corall is to the mouthes of children , when they are breeding teeth , which is given them to nibble and champ upon , to ease and satisfy that little itch they have in their gums , in that season , and to supple them so much as to bring their teeth out with the more ease : In this order praise may be aptly given to young tender inclinations to vertue , for there is in our minds , in that state , a spirituall itch which is eased and refreshed , while they are champing , and sucking upon applause , which doth also soften and open our imagination , and so lessen the pain of our perverse and froward nature , when the hardnes and sharpenes of vertuous practises , which are spirituall teeth , do first breake the flesh , which is alwaies done with some smart , when the tendernes of our senses is pierced and broken through , first , by the sharpnes of the spirit of vertue ; & by degrees , when our minds have thus put out these kinds of teeth more commodiously by these cherishing contributions , which help at first our weake nature , they advance to such a state of strength , as to be able to feed on the solid meat of vertue , which is the discharge of our duty to God and man , irrespectively to humane praise , and by these steps we come to be wean'd from the emulsions of sensible applause , which is the first milke our imaginations are fostered with , and gives them a sweet relish of vertue . Since then we find by experience how praise and estimation conduce much to the sweetning of the asperity of vertue in young tasts , I do not discredit the ministring of sober and modest praises , to the good dispositions of great and eminent persons , whose minds are too commonly at Court in this tender state of growth and prosiciency ; and I confesse it is not practicable , to frame rules for the discernment , between due praises , and flatteries , in all occurrences in the worlds commerces . Wherefore the ingenuity of every particular , must be every ones director in this point ; but the best generall advice I can conceive , is , for those who are passive in commendations , to weigh the worthinesse of the hand that layes them on , in one of the Scales , against the beliefe , they put into the other , of their own deserts ; and still to put in somewhat lesse credit of their own praises , then the opinion of the praiser layes in the scale ; and those who are active in this subject , when they praise any they love● and would perfume them with the good odour of vertue , must remember to give them lesse of this sweet oyle , then their own opinion ; and beliefs would cast upon them ; which is to say , that when we are praising our friends to their face , we should be carefull to praise them alwayes somewhat lesse then we love them ; for likely that measure of our affections filled with praises , will runne over , if it be poured into that of our friends merit , and when we are upon the receipt of commendations from kind conferrers of them , we must be advised in taking somewhat lesse of them upon the account of our beliefe , then is offered us ; for we may give alwayes a good allowance of discrediting , for the partiality of friendship , which cannot be exact in the weighing of her opinions . The Chimicks say , that he who had found the art to fix Mercury , might easily transforme it into gold ; so may I say , If there were meanes to limit this volatil matter of complement , and fluency of praises , within the termes of that precise good , which is beleeved of one another ; this might convert all currant civility , into the gold of charity , and then the breath of reciprocall praises might mutually kindle vertue , raysing but little smoake of vanity . But this rectitude of our lips is not to be hoped in this our state of crookednesse of hearts ; for our words are cast off from their moulds ; and since it was flattery that drew the mouth awry of that figure whereof we are all copies , our mouthes wil alwayes stand somewhat drawne aside from the straitnes of truth , towards the side of flattery , especially when we find the eares of great persons drawn awry into that posture . Forasmuch then as we cannot pretend to rectify perfectly this shape of our distorted nature , we must be cautious to leane as little as we can to that side of our inclination to flattery : King David found this deflection , & indirectnes in our minds , when he proclaimed , that verities are diminished from the sonnes of men , they speake vanity every one with his neighbour , with flattering lips , and a double heart ; since through our best watches over our lips , there will escape many excesses in the enterchanges of civilities ; it is very requisite for the safety of their hearts , that Courtiers should not let their tongues runne loose in the ordinary excursions of complements , thinking such words weigh as little as the breath that carries them , for we know that even all those nulls and ciphers , in our reckoning , are set upon account to us . I wil therefore close up this caution , with that terrible animadversion of the Gospell , By thy words thou shalt be justifyed , and by thy words condemned ; which words , if they would frequently put into their mouthes , they would find them a bit , which will not at all presse upon their tongues , so farre as to curbe them from any becomming freedome , but hold them as it were from being cast out of their mouthes , in many undecent motions of loose libertyes , wherein the unbridled custome of the world doth never curbe them . §. V. The advantages of the vocation of a Courtier , ballanced with some prejudices , in point of piety . THus have I with my best skill set the Courtiers Compasse , by which he may steere a good course , through the deepest of his temptations ; and the Wise man seems to qualify me for this office , saying , They who saile the Sea , report the perils of it ; so that in my judgement , there may be a convenient safety in this course , when it is steered by sincere humility ; for truely humility is like the Marriners needle , but a little motion , yet requisite for the use of all the Sailes of moral vertues , in the course of a Christian ; and I have set as good markes as I can upon those bankes , and sands of flattery and adulation , which lye covered over with the shallownes of civility , and complement , upon which if our affections do stick , they will batter , and by degrees open our hearts , and so cast them away quickly upon all vanities and presumptions ; and indeed , these sands are more dangerous , then apparent and emergent rockes of riches , and ambition , which give more warning of their dangers . Nor do the many wrecks that are made in Courts , justly discredit the profession of this traffique , for temporall commodities ; I have already in this expresse argument , voted the pursuance of all worldly honours , respectively to severall conditions , very competent with piety and devotion ; though indeed it must be remembred , that such estates in the world require much more vigilancy , and attendance , then others of a more simple constitution , as engines of various motions may be kept in order with proportionate appliance of labours , as well as a single wheele ; for regularity is as sociable with magnitude , as with mediocrity , if there be proportionate art and labour to concert them ; and greatnes is as consortable with goodnes , as simplicity of life , where there is a commensurate applyance of the mind , to the obtaining of an answerable measure of grace . He who suspends the world upon the weight thereof ; and measureth the waters in his span , keeps the Sea in bounds as easily , as the smallest Brooks in their own beds : Every condition hath a size of grace suited to it ; as the Apostle saith , Every one hath his proper gift ; and proportionate duties are annexed to every severall condition : God is so just , that he chargeth the greatest possessions of temporalities , with the greatest taxes of difficulties in spirituall payments ; but no condition is scanted in a capacity of such performances as Gods precepts charge upon it : And so we see how all conditions have presented to us Saints , which humane reason weighing all circumstances , cannot ranke in order of precedency in the Church : How many Kings and Courtiers doth the Church reverence , as now placed in those heavenly mansions , where she cannot discerne in what degree ( as severall Starres ) they differ in brightnesse ? So equall hath the lustre of their lives been , with that of any other vocation , as they dazle us in any such distinguishment of their merits , we know how the good seed of the Gospell tooke roote as early in the house of Cesar , as in any part of Rome , and Saint Paul sets an emphaticall note on those Saints , in preference before the rest . Did not S. Sebastian in the head of the Emperour Dioclisians : Guard ( which was one of the greatest elevations on earth ) appeare in the same eminence of zeale among the Primitive Christians ? And did not Saint Maurice in the head of the Emperours Army , erect such a trophie for Christianity , as all Times triumph in ? for in desiance of those Spirits which called themselves a Legiou , he flourished the Colours of Christ Jesus , dyed in the bloud of a whole Legion of Martyrs ; which blessed legion of Spirits did so possesse the Christians of those times , by their , examples , that many gave supernaturall testimonies of this holy possession . And may it not be remarked for the honour of Courts , that while Christianity was but shed and sprinkled here and there , in the lower parts of the Roman Empire , it was carryed but in the hands of Christs Commissioners ? but when Christ was pleased to appeare at Court , he marked his lodging with his own signet , the glorious Crosse ; first in the ayre , visible to the Emperour Constantine , and to the whole Court , and after , the same night appeared himselfe to the Emperour , advising him how to manifest his glory , which untill then , he was content should not break out of the clouds of contempt & persecution , that overcast it . And thus Christ made his remove presently from the Grots and Cavernes of the fields , up to the imperial palace of Rome , where he set up his Crosse triumphant over that Crown , which til then , went as near burying of it , as the keeping it long under ground , for the Caverns of the fields were before that time , both the Tombes and Pallaces of the Christians . And it may be noted , that when Christianity descended from this heigth of the Court , upon the lower parts of the Empire , it spread it selfe faster in a few yeares , then it had done in the three hundred , before it camp up to the Court , for till then , the waters of Life were cast upward , and forced against the risings of sense , humane power , and naturall reason , by the supreame force of Miracles , and so were spread no further , then they carried them by continuall renewed supplies of miraculous operations ; but now after there broke out this Spring of Living water , on the tops of the mountaines of the Empire , it ranne down more naturally , and plentifully upon the subjacent parts , and fructifyed the earth faster , and more universally . In our corrupted nature , what is the common effect of materiall , holds also in spirituall weight falling on our mindes , for the higher reason falls from the elevation of authority , and example , the more impression and penetration it makes upon them : wherefore Christian Religion , when it fell from the supreamest point of humane power , the Imperiall Court made much more sensible markes upon the world , then it had done before . And as this operative efficacy , may endeare to Courtiers their vocations , so must it needs presse so much the more upon them the evidence of their vertues . Thus I have showed how the Court may say , in honour of her conversion , that Christ in diverse manners spoke to the other parts of the world by his Messengers , but unto us he spake himselfe , when he came first to Court in publicke , for before Constantines time was there but as we say in incognito , but then he appeared in his own place , over the head of Kings , and presently dislodged the Prince of darkenes out of these roomes of State , whereas before he had but displayed him in his under Offices , while he did but deliver and free private possessions , but then in one act he seemed to dispossesse the whole Roman Empire , when he expelled him from the Court. §. VI. Some notorious errors remarked , & what facility the breeding of Courtiers may bring towards an excellence in religious duties , proved by examples . COurtiers ( who may by these reflexions be apt to value their vocation ) must be put in mind , that as they are more eminently then any , made spectacles to the world , to Angels , and to men , they have in that preheminence a proportionate charge upon them , of being more to the life the image of the celestiall man ; in which figure , there is commonly at Court one remarkeable incongruity , which is , that the feet are more laboured , and better finished then the head ; for morall vertues hold but an analogy with these parts in the body of christianity , since they are but as it were carriages for theologicall or divine vertue to rest , and move upon . The errour then which I reproach , is , that there are many who are very precise in acquiring , and preserving their reputation in courage , prudence , and fidelity , and are as remisse and indifferent in their applications to charity , piety , and humility ; which is methinks such an incongruity in christianity , as that of the Pharisees was in the Law , when they said , Whosoever shall sweare by the Temple , it is nothing , but he that sweares by the Gold of the Temple , is a debtor , making no account of that which was truly a sacred obligation , and making a great scruple in what was nothing so obligatory . And do not those who are so punctuall in their reputation , concerning all morall accomplishments , and so unconcerred in the opinion of their christian performances , seem to practise the same impertinency ? For all morality is in relation to christianity , but what the gold was to the Temple ; since it is only sanctifyed by being serviceable , and ministeriall to Religion ; wherefore they who pretend exactnes in all civill and sociable honesties , unlesse it be in order to divine duties , and obligations , may be doubted to be more Disciples of the Pharisees , then of JESUS , more affecters of the praises of men , then advocates for the part of vertue . But this information against this Solecisme in the stile of many Courtiers virtues , doth not discredit the vocation ( though I need not fear much the taking away the good name of it in the world , ) for this discipline in morality , and fashion of punctuality in civill dutyes , ( if the principle thereof be sincere in the love of Moral virtue ) may work , and accomodate the mind to a generall habit of sincerity , which when it is referred to religious uses , proves a facilitation towards fidelity and perseverance in them ; as Saint Paul his Pharisaicall strictnesse , and severity was a great promotion of the true religious fervor of his Apostleship ; So this naturall preparation in Courtiers in these points of courage , loyalty , and civility , raiseth the flame of their devotion the higher , when those so well disposed materials are kindled by the Prophets Seraphim , or by the Apostles fiery tongues . The pregnancy of many Courtiers in sanctity , ingrafted upon the stock of naturall good parts , and acquired virtues , alloweth us to say as Saint Augustine said of Saint Cyprian ( who grew by nature in the highest part of the world , and was singularly endued with all humane literature before his conversion , ) how well over-laid with the gold of Egypt , did Cyprian come out of it , with which he enriched Jerusalem ? And so the Church may truly acknowledge that many Courtiers have brought out with them much of this precious mettall of humane prudence and sagacity , by which virtuous qualities and honestations they have been more happy then others in their applications to move the mindes of men , in whose tempers they had been so well versed , this ingenious and versatill habit of mind , ( which they had acquired in the commerce of the world ) hath made their spirituall practice upon the world , much more successefull then that of others , whose sepulative piety is lesse accommodable with the humours of the patient ; and certainly they owe much of these furtherances and inablements to the civill Discipline and Politique literature of Courts . I still conclude therefore in defence of the vocation of courtiers , while I reproach to them the perversion of their advantagees in education , for since nature is the ground on which grace is planted , the temper of the ground conduceth much to the increase , may be expected ; for without doubt the civill breeding of Moses did much contribute to all his naturall excellencies , and the being the most reverend and respected person of the Court , did not at all elate his heart , the softnesse of his education was rather a good previous disposition for the effect of the Supernaturall Agent , in point of the admirable me●knesse of his Spirit ; of whose Court life the records of the Jewes deliver unto us much more then the holy Writ . Josephus reports to us how the comlinesse of his person ; and gratiousnesse of his meene and behaviour was such , as all the Kingdome of Egypt was taken with admiration of them , and the opinion of his virtue was such , as they repaired to him in a great extremity of an invasion of the Aethiopians , for his conduct ; in a pressing distresse of their Armies ; and how that by his prudence and Magnanimity they overcame their enemies ; Insomuch , as Moses was honoured sometime as a successor of Joseph , and no lesse cryed up for a redeemer of Egypt 〈…〉 and there is no doubt but he was as sincerely virtuous while he was the adopted heire of Pharaoh , as when he fell to be the sonne in law to Jethro ; so that the softnesse of his breeding , did not at all enervate the sanctity of his mind . Therefore we may say , that the pallaces of Egypt will bear a Moses , as well as the plaines of Mad●●n . The Prophet Esay ▪ was nephew to a King , and bred as is supposed in the Court , with all the tendernesses which are affected , and allotted to the royall bloud of Princes , and his conversation was altogether in the Courts of diverse Kings , where he shined in no lesse flame then Elias in the Desert . Those words were as powerfull which cal'd back the sunne upon the diall of the Court , as those which cal'd down fire from heaven in mount Carmel . And as diverse Princes have changed their condition of representing Christ in his Kingly office , for the Character of his Priestly function , relinquishing their houses of power , to rest in His house of prayer ; So many , both Kings and courtiers of the most eminent , have in their own stations in the world shined out , as the Apostle saith , Like bright lights to the world , in the middest of a perverse generation , and have deserved Saint Peters testimony of Lot , of being Righteous both in hearing and seeing , notwithstanding all the seducements proposed to those senses . And certainly such objects of virtue are more impressive upon our affections , then those which may be greater in themselves , but more distantiall from our eye ; in such a manner as we see that great branches of lights hanging very high cast not so much light for the use of the room , as much lesser proportions placed among the company ; so those elevated sanctityes which are in the upper part of the Church in holy sequestrations , do not communicate to the lower part of the world , so much exemplary virtue , as those lesse purified , but more familiar and more proportioned pieties in the lives of secular persons , remarkable for sincere holinesse and devotion ; such lives conversant in the world , are like a perfumers shop , which gives some good scent to all the passengers through the street , though it may be there are not so choice and pretious odors in it , as in some places in the same street , which impart none of their sweets abroad , because they are intercepted by the inclosures of walls , which keep them from any accesse to the passengers ; so privacie and reclusenesse may containe a more sublime kind of sanctity , yet not be in so communicative a position , as those fragrant plants which grow abroad in the trafficable parts of the world . §. VII . Comparisons between vocations disavowed , and advices offered , in order to a due correspondence with the grace of a Courtiers profession . BY what I have pleaded in this last argument , I do not pretend to prefer the porch of Solomon before the Sanctuary , I intend to keep the due distances in my measures between sacred and secular vocations ; each of them stand in their proper order , and constitute the grace and decency of the Temple which King David did love so much ; For as the Father hath many mansions in his house , so the Sonne hath severall offices in his , sorted to those distinctions ; and the holy Ghost marshals and ranks all those diversities of callings in such sort , as to frame an harmonious consonancy between both Houses , of the Church militant and triumphant , according to what the Apostle informeth us , that There are diversity of gifts , and differencies of administrations made by the same Spirit , who divideth to every one severally as he will. Wherefore my purpose is not to measure or weigh the preferablenesse of severall vocations , but onely to set that of Courtiers rectified and straight in the understanding of the world , to the end that not onely the consistence of this calling with piety , may be evidenced against the popular traducement , but that also the advantages of this vocation being rightly ballanced with the prejudices , may confute courtiers themselves in this error , of supposing they may discharge part of their infidelity to God , upon the infelicity of their vocation in order to Piety . Every state of life hath an assignment of grace commensurate to the necessities of that calling ; all things are disposed in number , weight , and measure , as the Wise man informeth us ; so that although the temptations be more in number and weight , then in more retired and in glorious courses , yet the abilities and understandings of the persons are commonly stronger then in vulgar stations , whereby they are better inabled to apprehend their dangerous exposures , and accept them from the divine order , as a Rent charge of perill , laid upon the plenty of their temporall estates ; by which discernment , they may convert even the species of their seducements into the treasure of patience and humility , deriving from the perilous part of their condition , conclusions against the worth of things never so glorious , being but transitory ; since by these fruitions greater and eternall glory is so much endangered . And by this reflexion , even all those fiery darts which fly about the Court , headed with the wilde fire of the Prince of darknesse , ( though they have a fabulous sirname which the Poets have invented to disguise them , to wit , the golden shafts of Cupid , quite contrary to this their due ascription , ) when they light upon this shield of faith , and expectance of eternall joy and glory , are easily extinguished : So that a good humble courtier marching as I have directed him in all his wayes , upon the foundation of humility , and poverty of spirit , may keep a safe course in all the highest storyes of fortune , and be no more scorched with pride or vanity , then with fire-works playing in the ayre ; and though the Prince of that Region entertaineth all Courts much with such flashie shewes , ( that is , with the glittering vanities , and resplendencies of the world , ) yet to an humble and discerning soul , they will seem no more then squibs breaking into sparkling shivers of fire , which shine but for a moment , and die with the ill scent of those rags whereof they are composed . Upon all these considerations , it seemeth to me to import all the successe of this course of life , the fixing in our mind this principle , that all humane life , especially the active part is constituted in a state of continuall malitancy , in which notion courtiers should account themselves as the chief officers of the field , and so remember that the condition of being in the head of the world , is like that of being in the head of troopes , since it coupleth alwayes danger equall to the degrees of honour . And upon this supposition , they ought to be industrious in providing extraordinary armour , in which point if they will be but as provident as they use to be for the defence of that life , they can but defer , and not truly defend or save , they are in a state no way disadvantaged for that Coronation , promised onely upon the condition of victory ; since to the greatest vanquishers are proposed the largest Crowns . Therefore they who are frighted like Elisha's servant , with the incompassure of tempations , let them look upward with the Psalmist to the mountaines , and they shall see the fiery Legions of the holy Spirit standing for their defence , insomuch as they may truly say , there are more with us then against us ; for Saint Iohn gives them this assurance , He that is in you , is greater then he who is in the world . By these defences I hope to silence the popular cry against Courts in exeat aulâ qui vult esse Pius , as if a good Christian and a good courtier were not stars of the same hemisphere , and so could not be seen together . For there are some natures , as Seneca saith , so shady , as to think every thing turbulent and stormy , that is but in broad day-light ; and we may sitly say of the eyes of such minds , that they have not yet had the last touch of christianity ; for like the man in the Gospell , who before Christ his last touch , saw men but obscurely looking like trees , these minds may be said to have a spirituall dimness upon them that doth not see clear , nor far enough into the grace of different conditions ; this touch of Pauls hand when it seemes he was doing the same cure upon the Corinthians , may elucidate further this case unto them ; those who are not Apostles , nor Prophets , have their ranks allotted , and due provisions of graces designed to their severall stations . And likewise by these advises , I hope to rectifie that so different error in many minds , which claime the slipperinesse of their station , for a tolleration of many foule falls , aledging the fashion of the times and place carfieth them down the stream , pretending when the humour of the Prince or the Grandees leaneth and resteth it selfe upon them , that their going into the house of Rimmon is much extenuated , beleeving that those faults which custome and company impose upon them , are set but low upon their account : But the grace of a Christian teacheth him , not to be insnared by this subtill imposition of complacencies from the worlds Ministery , no more then Christ was by that nice question concerning paying of tribute to the Court ; for christian religion discerns clearly between what is due to Cesar and to God , and so a Pious courtier may easily give to Cesar what is Cesars , and to God what is Gods ; and that by an Anological instruction from this rule of Christ , allowing all that hath Cesars Image onely on it , offerable to Cesar , that is , all civill complacencies in things unprohibited by God , as the complying with all the innocent fashions of the court , and reserving all that hath Gods Image on it for God ; that is , making an entire reference of all actions which concerne the soul , to the regulation made by Gods precepts , and the churches explanations . Thus a courtier may preserve himselfe from being at all moved or shaken in his judgement for Christ and Religion , by not apprehending whether he be accounted or no a friend to Cesar , to wit , whether he retain the courts opinion of being agreeable , or complaisant , or good company . Gods lesson given to the Prophet Ezekiel upon this occasion , is very proper in such cases of temptation , Sonne of man , though thou doest dwell among Scorpions ; be not afraid of their words , nor dismayed at their lookes , though they be a rebellious house ; For those ( who do sincerely stand upon their defence , lifting up their hands in the posture of the Psalmist , in all the volleys of Darts ) shall never want that child to incompasse them , which he promiseth , Thousands shall fall on both sides of him , but the danger shall come no nearer him , the Sunne shall not burne him by day , nor the Moon by night : the Sun-shine of Fortune shall not tanne or dis-colonr the fairenes and candor of his mind ; nor the Night , or coldnesse of his grace or credit , shall not damp or benumme the vigour of his spirit . To conclude , let a Courtier at his entrance into this vocation , remember to read the Bill I have set upon the Court gates , at the beginning of this Argument , and before he go in let him say with Moses , in a devout apprehension of his infirmity , If thy presence go not with me , let me not go up to this place ; and so , in all his advances into the roomes of State , ( in any sort of his preferment ) let him remember that whereof all the Majesty he seeth , is but a figure , and by this meanes he may easily keepe the originall presence in his sight ; which object will prove a light to his eye , and a lampe to his feet , shewing him , according to the Apostles rule , How to walke worthy of God , who hath called him into his Kingdome and glory . The eleventh Treatise . Of medisance or detraction . In two Sections . §. I. The true nature of the crimè of Detraction , and the subtilty of it , in disguising it selfe . HAving entred you safely into the Court , and conducted you as I may say , through the roomes of State , and shewed their ordinary furniture of snares , as Ambition , Flattery , and Dissimulation ; it followes in order to passe into the withdrawing roomes and cabinets , which are commonly furnished with the finest and daintiest stuffs , to wit , with more subtle and refined temptations ; among which I conceive there is none more sharpe and piquant , and consequently lesse controverted or reproved , then Detraction , and Medisance : Wherefore it will not be amisse to worke a little , to file downe as much as we can , the point of it , by the instruments of Religion , which the Holy Spirit ministereth to us fitted for this purpose , by the hand of Solomon , Remove from thee a froward mouth , and let detracting lips be farre from thee . But lest this first severe aspect , may seem to affront any innocent good humour , upon the Stage of conversation ; t is fit to declare , that I only understand by Medisance , all such speeches as may probably derogate from the fame and good repute of our neighbour ; which though it be done in never so gracefull or facetious a manner , hath still the deformity of sin lying under the finest coverings , any fancy can cast over it , and consequently ought not to be admitted into good company , upon the recommendation of never so handsome cloathes . The Chimiques say , that in all materiall bodies there is a salt , which is the most spirituall and active portion of them : which suggesteth to me this conceipt , that in the immaterialities of our passions , there may be said to be a kind of salt or spirit , which is the most subtill and sharpe point of them ; and upon this score , I may say , that Medisance is the salt of envy ; as containing the most quick and piquant part of this passion ; it agreeth likewise in this property with Salts and Spirits calcined , which do not sensibly discover the matter out of which they are extracted , being reduced into differing formes ; neither doth Medisance in many cases manifest at all the quality from whence it is derived , being drawn into another appearance of jest and ingeniosity ; and surely the nature of such poysonous plants , ought to be the most proclaimed , the taste whereof is pleasant , and the occurrence familiar among innocent herbs , of which kind is this spirit of detraction ; which I may not unfitly compare to Mercury sublimate , that tasteth like sugar ; wherefore the children of this Family ought the more cautiously be advertised of the malignity thereof , since the matter lyes so often in their way . The Apostle Saint James , as Gods advocate , brings a hainous charge against this libertinage , which in the world doth pretend to passe , at the highest , for no more then a trespasse , not a sin ; but thus he informeth against it ; Detract not from one another ; he that detracteth from his brother , or he that judgeth his brother , detracteth from the Law , and judgeth the Law ; so that not onely the credit of man , but even the honour of God seemeth violated by these invasions , since even the law of God is said to be impleaded by such aspersions ; God seemeth to have tender'd so much the good fame of man , as he hath joyned his own honour with it , as a convoy against the insults of our vitious fancyes , that we might at least respect Gods concernment in the violation of the fame of one another ; detraction is thus proved to be one of the greatest offenders in humane society , yet the familiarity covereth so much the faultinesse , as it suffereth the seldomest of any criminall , by reason of the many disguises it can interchange : insomuch as sometimes religious justice that would not connive , knoweth not how to take notice of it , meeting it so ingeniously transformed , but for the most part it is not strictly looked after . The case of medisance in courts , is like that of loose women in the world that are very handsome , who do oftener gain and corrupt the officers of justice , then they are detected and indicted by them ; for abuses and derisions of one another , passe for such a kind of Pecadill●o among the children of this age , as they conceive it the office of a Gentleman rather to rescue and shelter it , when it is pursued by just reprehension , then to deliver it up as a criminall ; but surely if we consider whose law the Apostle telleth us is offended and impugned by these asperities , we shall find the Method of Jael to be followed , rather then that of Rahab , with these emissaries of the Prince of this world , which are imployed by him to bring him back the fruits of our corrupted earth , which is very luxuriant in this mistery of iniquity ; insomuch as we may say of this unhappy facundity , that our earth needs no rain to fall upon it , that is , no externall provocation to fertilize it , there riseth a mist out of it selfe that watereth it , to wit , our innate perversity , which causeth this pregnancy of thorns and briars , that prick and scratch one another in a reciprocall and customary detraction , wherein we differ much from the opinion of the holy Ghost , for we conceive we gather the best figs from these thorns , and the best grapes from these brambles , that is , we raise the most pleasant points of our discourse , and the most chearful rejoycings of our hearts out of these pungencies and stingings of one another . Of all the disguises medisance puts on , that of mirth is the most common , and the most cunning ; for there it appeareth in so naturall a habit , weareth the clothes of innocence and harmlesnesse so handsomely , and speaketh the language so well , as seldome any inquire whether it be a native of that state ; but as strangers are easilier discovered by their accents then by the impropernesse of their words ; So medisance retaineth most commonly some forreign accent , if it be well observed , that betrayeth it to be no native of the state of innocence ; yet we are likely over-civill , in taking notice of this forreigner , and very familiarly use detraction , as we do strangers we would oblige , when we flatter their failings in our language by the warrant of civility , and take no notice of what we cannot chuse but perceive ; This kind of court-ship is much used in our entertainment of all ingenious and well fashioned mordancy or detraction . In this particular more then in any other , we commonly at Court observe the precept of doing to others , as we would be done to our selves ; For we examine one anothers faults in this kind , rather as complices then judges , so generall is the concurrence towards the maintenance of this common interest of our fancyes entertainment : For alas , how few are there in Courts that are not either theevs or receivers in this stealth of one anothers good name ? for those who have not tongues to commit the fact , have eares to entertaine it , and it may be truly said in this case , that if there were no such receivers , there would be no such theeves , since the good reception and welcome that witty medisance finds , doth surely entertain the profession ; and alas how few resolve with the Psalmist , that this oyle of sinners shall not make fat their head , but do rather use it to keep their faces smooth , and shining in smiles & gayetyes ; little remembring what Saint Paul saith of whisperers and detracters , that not onely they that do such things , are worthy of death , but they also that have pleasure in those that do them . Ought we not to be the more vigilant in the discernment and discountenancing this licentiousnesse , when we consider how hardly this offence can come to be sentenced , since the committers of it are very often the onely possible Judges of the crime ? so well is it dissembled to the rest of the company ; which even when they do suspect it is rendred very partial , by being interrested in the pleasure , and not conceiving themselves concerned in the fault ; wherefore every one must be his own sincere overseer and censor of the edition of his language on this Theame , since he is not likely to meet any other correction ; All other licentiousnesse of speech doth likely meet with some adverse party in the company , and so cometh not off without being shot at with some reprehension , but pleasant and sharp medisance , as if it were in contribution with all humours , passeth commonly freely in all conversations , without so much as the warning of an enemy . Our own consciences must therefore be the conductors of our fancyes , when they are licensed to go out in partyes a la petite guerre , as the French cals it , to a kind of little warre in conversation ; and the French have suted methinks this kind of liberty of speech very aptly with a terme , calling it faire la guerre , as it were shirmishing of wits with one another : and I conceive that medisance may be very properly matched in this particular , with the custome that parties have in the courses they make upon high-wayes , in their own quarters ; for when they take from travellers in the tearms of civill asking , because the words are not violent , they maintaine the action to be lawfull ; whereby many times when in effect they do rob , they perceive not their own theft ; after fuch a sort medisance or detraction while it useth the tearmes of raillerie , that is , quaint & handsome jesting , although it take away what reputation it pleaseth , yet the actors deceive themselves in the crime by the civill and sociable forme whereinto it is contrived . The insinuation therefore of this mischievous quality into mirth , ought to be watched with the more attention , since the preception of it is often very difficult , & the prejudice alwaies very desperate ; for it worketh it selfe into conversation , ( which is the best externall fruit our reason beareth ) like a worm by a little orifice , but it tainteth and corrupteth more then the birds , which prey directly upon the skin of the fruit , that is , then more professed indecencies and presumptions , which are like birds easier seen and driven away , by an apparent gravity and sobriety set up in our behaviour . It importeth us very much to preserve conversation ( which seemeth the intellectuall aire , that our soules breath in and out ) as pure and wholsome as we can , since though the infection of it , do not sensibly offend us at the instant , yet it worketh upon our minds by a more subtil infusion of malignity , whereby it corrupts by degrees the habit and disposition of our soules ; wherefore the Psalmist tells us , that with the perverse , we shall be perverted ; and how often do we find this surreptious contagion crept into our hearts , without much sence of the introducement ? of which case Solomon saith , The words of the whisperer are as it were simple , and the same come to the most inward parts of the belly ; let us therefore consult a little how to obstruct the passages of this so subtile insinuation . §. II. Some Rules whereby to square our discourse , and an expedient offered towards the correction of Medisance . BY this reformation proposed , I do not intend any defacing of the faire and pleasant frontispiece of sociable conversation , for I do not design the breaking down of all discourse , that hath the image or aspect of civill hostility , that is , all ingenious wrastling and fencing of wits against one another ; such formes of speech may be handsomely set , as spirituall Figures and carvings upon the structure of conversation , which may innocently grace and imbellish the whole frame , there are many passages that have an evident character of harmlesse mirth and jollity ; which although they are piquant , yet are not easily pervertible to any disparagement of our neighbour ; so that our speech may be with grace , and seasoned with salt , as Saint Paul adviseth us , wherefore in any such recreative freedoms may well be admitted , with this caution given to the utterers , that they examine not only the candor of their owne thoughts , but likewise the composition of the persons whom such liberties may concerne , as also the humours of the company where they are vented , for I conceive , these three circumstances ought to concur , for the licensing such exercises of our fancy ; first , the ingenuous and harmlesse intention of them that minister the mirth , next the probability of a right understanding by them who are the subject of it , and lastly , the likelihood of an innocent apprehension of our jests in the company they are addressed unto , for their pleasure and entertainment ; and I conceive one may be very good company , restraining their wits within these three religious limitations , for while our words are tuned to the Key of charity , Men and Angels may rejoyce together in the gayety of their aires ; this was the tune which the Psalmist set for himselfe , and for us to study , having left it thus noted , I will take heed to my wayes that I sinne not with my tongue , I will keepe my mouth with a bridle . Considering the humour of the world , and how fashions are sooner decryed , by the dislike of such persons , as they are designed to fancy , then by the prohibitions or order of the state , I conceive the best proportioned expedient , to the effect of repealing this licentious custome of pillaging one anothers reputation , in these excursions of jest and raillery , is to terrify the receivers of such spoyles , which are those , that take them off from the acting parties with applause and delectation ; wherefore such patrons must be advertised , that they know not how deare they pay for such preyes , when they imagine they give nothing but a cheerefull countenance for them , since indeed they cost them more innocence , then many of them would part with for them , if that price was directly set upon them : let them be admonished then , that as the Psalmist saith of the committers of such facts , that the poyson of Aspes is under their lips , so that it may be properly said of the receivers of such thefts , in the tearmes of the Holy Spirit , They suck the head of Aspes , & the Vipers tongue shal kil them : Since we are made by God as it were mutual Feoffees in trust for one anothers good name , by this order , which declareth that God hath given every one commandement concerning his neighbour , being therein charged the preservation of our brothers fame , to answer , Am I my brothers keeper ? doth indeed savour somewhat of the guilt of the murder . Let not then those parties unto whose complacency such licentiousnes is addressed , suppose that they may innocently injoy such spoyles , which they pretend not to bespeake , but only to accept as a present from their familiars ; for surely all persons of alluring fortunes , or of other followed qualities , which are noted for entertainers and cherishers of Medisance and bitternesse in conversation , do no better then set up a Shop declaredly to take off plundered goods ; which commodity offered to the violaters , cannot chuse but passe for a contribution to the Fact ; and the mischiefe of this traffique is alwayes proportioned , by the eminency of the estate of the person that professeth this commerce ; for high encouragements do as it were presse these morall plunderers , which are such licentious companies , that those who raise them so easily , as they cost them but their connivance , cannot cashiere them again with their command , for very often as the Wiseman saith , The Charmers themselves are stung with the Serpents they play with , and then who shall pity them , when they swell upon such stingings ? Let every one then make this good use of the respect and difference which is given to their persons or conditions ; the taking upon them to discredit this so pernitious fashion of receiving ( as justifyable Presents from their observers ) the desamation of their brother ; for when this humour of Medisance springeth in the head of the company , it runnes fluently into the lesse noble parts ; but when it riseth first but in the inferior and dependent persons , it requireth a force of wit and ingeniosity to raise and diffuse it upward , which capacity is not very familiar : wherefore I conceive the most powerful receipt against this mischiefe to be the possessing the most eminent and reverenced persons of Courts , with the irreligiousnesse of this authorised fashion of Medisance , cherished under the disguise of mirth : For if Princes do ignoble their minds , with this favouring of detraction , they do not only license it , but seem even to impose it , which is such a kind of grievance , as offendeth much , and yet lesseneth their owne meanes , not only in point of their re-obliging , but likewise in their part of commanding , for what is taken from the true value and estimation of every one , by this liberty , is lost to the Prince in all the uses he hath of their service ; so that Princes have not only a religious , but a politique duty , that requireth of them severity rather then indulgence towards this toleration , since their simple connivance will introduce detraction , in the fashion called incognito , which alloweth all the same liberties , to the party so received , under this colour of his not professing himselfe to be present in his own quality ; such a kind of admission doth the connivance of Princes give to Medisance , treating with her , as if they tooke no notice of her quality : and when Princes foule their hands actively in this sullying of others , they do as it were publiquely prescribe the fame and reputation of every one , and seeme to set a price upon them , for every one that can bring them into their delight and entertainment ; nor is this price limited , but may be said to be as much as every accure malicious wit shall rate his hope at , by becoming agreeable and familiar with the Prince . Saint Austustine saith , he doth not wonder at the dissolutenes of the Heathen , when their Gods were both Patrons and parterns of their vi●iousnesse , whereby their crimes seemed to them rather sacrifices then sins ; wherefore it is little wonder to see a Court over-run by any vitious humour , that is let in through this overture of the Princes inclination ; for as patterns of morall liberties , the world looke upon them too much as Gods images , since their considerations do commonly terminate in the images themselves , and do not passe on to the originall or prototipe ; that is , we do not examine whether their wills resemble that exemplar will they represent , but conforme our affections directly to the similitude of theirs , by reason that our interested thoughts , stay likely at our nearest hopes and feares ; and finding Princes the next and immediate rewarders or punishers of our actions , we square and modell them to such expectations as their humours minister unto us : Hence it is , that though Princes have many preheminencies over others , yet in this particular of their morall freedoms , they seeme the most limited and restrained of any , by reason of the common derivations from their examples : Whereupon as Subjects do subscribe to Princes in point of their fortunes , so do they seem to prescribe unto Princes , in this regulating their comportments , in respect of the common frailties , because they cannot take off the impositions of their own examples ; wherefore they must remember themselves to be the selfe-same persons , which are the most specially menaced by those judgements the Holy Spirit saith are prepared for scorners . This being so much averred , I humbly present Princes and great persons , with this excellent pre-caution given by the Wiseman , Hedge your eares with thornes , and heare not a wicked tongue , and make doores and locks to your mouth ; that is to say , fence your eares so with the points of religion and piety , as they may rather prick , by some sharpe reproofe the obtruders of all offensive Medisance , then leave them open for such receptions ; and surely the locks set upon the mouthes of the chiese of the company , doth shut out all such speech , as they intend to debar , for their humours are the Wards , by which the rest frame the Key of their discourse , to open unto themselves acceptation . All this considered , the best expedient I can administer , towards the repressing of this licentiousness , is the dis-favour and un-concurrence of the Grandees in the world ; which opinion is thus supported by the Holy Ghost , The North wind dissipateth raines , and a sad looke the tongue that detracteth ; Wherefore I beseech every one whom it may concerne , to put on a serious displicence , upon these occasions , that they may not incurre this menace of Christ , Woe be unto you that laugh now , but rather entitle themselves to this promise of the Holy Ghost , They shall laugh in the latter day . The twelfth Treatise . Concerning scurrility or uncleannesse of speech . In three Sect. §. I. Of the dangerousnesse of these libertyes , and the familiar excuses made for them . BEing in chase of the tongue , which Saint James saith , is so wilde a beast as no body can tame , me thinks this other unruly evill seemeth to be her other fore-leg , whereby she runnes so lightly in the course of our nature , and sets it ( as the Apostle saith ) on fire ; wherefore these her two vitiousnesses of medisance and lubricity may well be prosecuted together , and in effect they are seldome parted in our humours . Moreover , as they are twins of an illegitimate and scandalous conception , their delivery is commonly after such a manner , as that of Pharez and Zara , where he that put his hand first into the world , came intyrely the last into it : So detraction and piquantnes of wit , doth likely first make proffers to issue out of our corrupted nature , but is fully delivered the latter of the two , for we know that our fancies even in their immature season , strain to be forward in this point of medisance and mordancy of one another , but the other twin , namely loosnesse and uncleannesse of speech , entreth first compleatly into our discourse , by reason that the full growth of medisance , requireth a riper fancy , and many extimulations to sharpen it ; whereof our green youth is not susceptible : so that most commonly our tongue delivereth fully this vice of foulensse and obscenity of speech the first into the world ; and thus , that of the two which in part sallieth first out of our fancy , is the last in point of an intire production , I shall not stay to examine their priority , in this relation of their brotherhood in iniquity , as neither of them are children of light , so their inheritance is such , as even the least share will seeme too much to each of them ; wherefore I may truly say , Blessed are they who dash these while they are little ones , against the stones of the Temple of the Holy Ghost , repressing the first strainings and proffers of our fancies , at these indecent excursions . But alas how distancial are we from this igennious coercion of our polluted fancies ? When commonly we set al our wits upon this liberty , to cloake and palliate it , when it is accused ; do we not familiarly seeke to elude the reprehensions , and to cover this our Idol of Wantonnesse with Rachels Mantle , answering our impeachers , it is with us after the manner of the world ? the customary infirmity of our nature is made the palliation of this iniquity ; but surely custome and possession in this case ought strongly to be impleaded ; for if custome passe for a second nature , even when at first it contendeth against her , when it doth concurre and second her ; how strong and unruly must they needs both grow against the order and discipline of grace ? which is evidenced in most companies by the notorious excesses of these impunities . But it is no hard Argument to overthrow this plea of custome , and to prove this charge of a high offence against this licentiousnes of speech , because if we stand charged with al our words upon accompt , all our indecent and uncleane ones must needs be set very high in the reckoning ; by reason they may be said to be responsable , not only for all the time we our selves take up upon them , but even for all the losse and prejudice the company suffereth by them , since whether they offend or affect the company , we are answerable for both these effects , for the scandall even when they are distasted , and much more for the temptation when they are well relished ; and if we are injoyned such a preferring the good of society , before that of singlenes , as we are disswaded by the Apostle , even lawfull and innocent libertyes , in case of indangering the scandalizing of our brother ; how faulty must be this unruly transgression of all the precepts that directly prohibit such licentiousnesse ? Is it not a pleasant answer to Saint Pauls order , of let no ill word come out of your mouth , to reply , alas we are used to let out so many as the custome may stand for our defence : to which , methinks we may suppose the spirit of Saint Paul answering as he did upon the occasion of reforming an effeminate fashion among the Corinthians , We have no such custome , nor the Church of God. The most familiar extenuation of this culpable practise , is , that there are many light passages in discourse , that have no aime but the present jollity and recreation , and that many of such levities spring up in our way without the ranging of our fancyes for any such game , and that such accidentall freedomes may produce a harmelesse recreation ; I do not bring my charge against any such chances , there may many words be started in conversation that may move our first instincts to runne after such sportings , wherefore I do not attaint all such propensions , but desire that this aptnesse in our nature may be rightly understood , and that we may discerne our being moved with such light invitations , to be rather excusable by our frailties , then justifiable by the qualities of such mirth . There is no fault so little in this kind , that is not accounted one ; for the familiarity of these small imperfections , indangereth their rising into higher corruptions ; how many little uncleannesses do we see , that being wiped off as soon as they light upon our clothes , come out again with any stain ? which if they be neglected , sinke in , and leave their spots upon the place : nor is there any morall immundicity of a more dangerous insinuation then this of wanton discours , by reason it introduceth it self in a harmeles apparence , & so subtilly , as even many who aime at purity of life , are sometimes if not affected , at least amused & diverted by it in their design , and unto such wel disposed minds do I addres this animadversion ; to such I say , in whose lives these amusements are the most apparent defects ; for in such subjects , ( in whom these excesses are , the least of their corruptions , where out of the abundance of the heart , the mouth overfloweth in these pollutions ) I cannot hope to wash off so easily this soule graine of their interior disposition ; this particular being so twisted & inwrapped in other grosser vices ( like strawes or fethers cleaving to some tenacious matter ) as it cannot be easily severed or expurged , but in some fair souls ; these levities are but like some loose dust or feathers that of themselves come up , and swim upon the top of their entertainments , and so may easily be scum'd off by a gentle hand of reprehension , whilst in fordid and foul mindes , this filth sticketh to such heavy vices , as keep them in the bottome of their hearts , insomuch as they seem to require some storm of affliction that may move and agitate the deepest parts of their ill habits , and by that meanes cast out all the foul weight together that lay sunk in the bottome of their hearts . I will therefore onely addresse these gentle prescripts unto such as intend the observance of Solomons advise , of keeping their garments alway white , that they must not onely set a guard over their heart , but also a watch over lips , that no indecent freedomes may creep into a custome , for in that incroachment they shall never discern the possession they have taken , till they attempt their remove ; and the smalnes of this fault in the commencements of it , proveth the most dangerous part towards the progresse thereof ; for it may be compared in a perverted sense , to that grain which is the least of all seeds , when it is cast into the ground ; but at last it groweth to a nest for the fowls of the ayre , because , commonly what is at first but levity and veniall wantonnesse , groweth up very familiarly to beare and harbor all kind of foulnesse and impurity : Wherefore Solomon warneth us thus against such deceptions , There is a way that seemeth right unto man , but the end thereof is the way of death . §. II. Some speciall causes of the growth of this licentiousnesse , and some expedient proposed towards the suppression thereof . THE admission of these liberties by well disposed persons , is derived commonly from the inconsideration of the dignity and duty of a Christian , upon this suggestion , from him who transfigureth himselfe into an Angel of light , that the maimed and defectuous , were onely forbid the Altar , not debar'd the Congregation ; to wit , that Candour and immaculatenesse of conversation is onely required of such , as are sequestred for God , by some vow or consecration ; and that other vocations need not attend to so much cleannesse of heart , as is intimated by these scrupulous suggestions , but this flash of lightning of the evill Angell will quickly vanish , when we turne our eyes upon these beames of the Sunne of Righteousnesse , which shine out so fully in these words , Be ye perfect , as your heavenly Father is perfect : Whereby our Saviour seemeth to presse so much our purity , as he setteth us a higher patern then even himselfe , ( as he did then appeare to the eye of his disciples ) and this similitude injoyn'd cannot possibly admit any voluntary adherence to the least unlikenesse and dissimilitude to this exemplar , and how distanciall the most triviall imperfection is from his infinite purity , the Angels themselves cannot determine : How much ought we then to apprehend the slightest touch or dash of our pensill , in the copying this Immaculate Originall ? If we could discern the staynes and taints , even of our best workes , wherein we perceive no faultinesse , we would never venture the voluntary exposing any to the sight of God , wherein we our selves find spots and blemishes , when the man after Gods own heart was fain to appeale to Gods mercy for his secret and undiscerned sinnes ; how vain a thing is it to esteem any sinne light or inconsiderable , which we our selves are able to discover ? O what an honour is a Christian trusted with , when not onely the rejoycing of Angels is within his capacity , but even the satisfaction of the holy-Ghost ? which is intimated by Saint Paul , when he chargeth us not to grieve or make sad the holy Spirit ; and certainly all the loose mirth and jollity wherewith we flatter our nature , is so much contristation to his holynesse and purity ; and alas , how often do these impure sparks of our tongues passe to a higher offence ? when flying inward they kindle such a flame , as doth extinguish the order of the holy Spirit , how little a spark sets a whole wood on fire ? is too frequently attested by unhappy experiments in this kind ; wherefore Saint James warning us further of the ill consequences of our tongues disorder , tells us , that the tongue is the helme of the whole body , so that if it be ill steered , it must needs mislead the course of our whole lives . Nothing methinks evidenceth more the faultinesse of these libertyes , then that the presence of any notedly good and virtuous person , doth commonly restrain such freedomes of speech ; doth not this forbearance avow their unjustifiablenes , and reproach the idlenesse of our inconsideration , while we forget the continuall presence of Almighty God ? in reference whereunto , we are pressed even by instinct , to pay this reverence unto men , of vailing our loose inclinations ; if the eyes even of the children of light , are able to dispell these foule mists , the consideration of the presence of the Father of lights though in an invisible manner , may well dissipate the matter of these meteors , the substance whereof , is alwayes earthy and viscous , though the flame be never so bright : for the subject of lascivious words , is alwaies sordid and unclean , though the flame of fancy they glitter in be of never so clear and sharp conceptions . The best expedient then in order to the bridling our unruly fancyes , is , to awe them often with the presence of God , who is termed a consuming fire , for such minds as are habituated to that aspect , and whose thoughts walk before the Lord will be no more entangled with these levities , then they are retarded by Atomes walking in the ayre ; and to indue this presentiall consideration of God , let us remember often that we are not our own , but are bought with a great price , by him who will be glorified as well as carried in our bodyes : and as we may be said to lodge God in our hearts , so we do carry him abroad no way more visibly then in our mouths , and surely the custome of any unclean speech , tainteth and spoileth the breath that is to carry him . Let us not therefore be deceived with this vulgar diversion , to wit , that these freedoms of discourse are harmelesse and allowable , there is no action of a Christian inconsiderable to God , our recreations must be of the same species as our prayers , though not of the same degrees of intensive finenesse , they must be both of the same nature of innocence , though not adequate in the measures of purity ; we may say methinks not improperly of our recreations and devotions , that the first must be holy , as the last are holy , in the same sense , that we must be perfect , as our heavenly Father is perfect , which is , in point of similitude , not in a degree of equality ; such as analogy must the pleasures of a Christian hold with his prayers of being resembling , though not commensurate in Sanctity . We may well infer , what an obligation of purity Saint Paul layeth upon Christians , when he saith , Those that are baptized have put on Christ , if we are to consider our selves as clothed with Christ , how can we be too curious and circumspect in point of keeping such a vestiment unspotted ? methinks this should be a good glasse for those who are so curious and neat in their materiall clothes and dressings , wherein the least unbecomingnes or disorder is so much examined ; for by a reflexion from these words of the Apostle , they may see with what degree of purity they are incharged , methinks this respect may well move them to an exact candour and cleanlinesse in their conversation , which is recommended by the holy Spirit , under the notion of keeping in all times their vestments white and candid . But I pray God , much of the worlds proprety and decencies , be not affected expresly in order to the staining this our inward garment of Christian purity ; this is light enough to all intelligent persons , for an exploring the rectitude or wrynesse of their behaviours in this particular ; since even in this vain superficies of neatnesse , they may discern a figure of their Spirituall obligation to purity , whereof Christ doth prescribe to us the preservation by this exact Discipline of Watch and pray lest you enter into temptation : For alas we have the roots of the forbidden fruit , planted in our nature , which shoo● up continually so fast , as we have work enough to nip and crop off their buds and blossomes , and all unclean liberties , may well be said to be so much dung and filth we cast about these roots , to cherish and set them forwarder ; but the ranknes and luxuriancy of our tempers in this kind , ought rather to be the subject of our extirpation , then a ground for ow● manuring and culture ; we might better methinks derive much bashfulnesse and confusion from this notion of the pregnancy of our natures towards all these foul productions , then work thus with our fancies , to stir up the earth about these roots ▪ They who extract sha●e and humiliation out of the foulnesse of their naturall propensions , may be said to do some such cure open themselves , as Christ did upon one of the blind men , to wit , upon their own eyes , by thus laying their own dirt upon them , and those who catch at all occurrencies in discourse , to advance their light impulses , may be said to continually raising a dust out of their loose earth , to put out not onely their own eyes , but likewise those of the company they frequent . Referring to this depravation , there is one familiar iniquity , which deserveth a particular animadversion , which is , this , custome of letting our tongues runne full counter to this Christian precept , of Watch lest you enter into temptation . For alas how frequent is this practise of watching to lead all words into temptation , by binding and straining even the modest words of others into a crooked and lascivious sense , this vitiousnesse argueth a great sullnesse of the evill spirit , when it runs over with such a waste , even upon the words of our neighbour ; and well considered , me thinks this is one of the most censurable parts of this licentiousnesse , in regard it laboureth to taint the whole body of conversation , as it corrupteth the nature of words , which are the Publique Faith , whereupon all innocent discourse must needs trust it selfe ; so that this perversion seemeth a publick impediment to the commerce of all vertuous communication ; wherefore this distorting of equivocall words , which passeth commonly for a triviall peccancy , if it be well examined , will be found a very dangerous admission ; for me thinks this may be termed a verball adultery , as it vitiateth and corrupts the property of another , which would have remained innocent without that sollicitation , and therefore seemeth much a fouler fault , then a single incontinency of our own words . This discourse puts me in mind of a most ingenuous piece of S. Augustines Confessions , upon the reflection on the uncleannesse of his youth , whereof my repetition will be sufficient application . Thou O Lord , Phisitian of my soule , afford some benefit to others by my infirmities , grant that the confession of my evils past , ( which thou hast remitted and covered , blessing me with a change of my soule by thy grace ) when they are read and heard , may awake and stirre up the hearts of Auditors , that they may not sleep in despaire , and say , alas we cannot rise , but rouse themselves up by the love of thy mercy , and sweetnesse of thy grace , whereby every weake one is sufficiently enabled , who by that influence commeth to be conscious of his own infirmity : Let those I impart this confession to , lament my ills , and long for my good : all my good is thy provision and gift , as my evils and faults are thy judgements : Let them sigh for these , and sing thy praise for the other : Let both pitie and praise ascend up to thy sight from the hearts of my brothers , the which are thy incensors , and thou O Lord delighted with the odour of thy holy Temples : have mercy upon me according to thy great compassion , and for thy holy names sake , give not over what thou hast begunne , but consume totally my imperfections . These words will be too easily applyed , since all those who have known me , cannot be ignorant of my culpablenesse in those particulars against which I have informed in these two Treatises : and truly if I could represent the just shame and confusion I feele in the reflection upon my guiltinesse in this kind , I believe it would undeceive many , in their opinion of the lightnesse of such faults ; for we may learn by what meanes humane nature is the likeliest to be moved unto Reformation , by the Proposition of the unhappy rich man in the Gospell , who concluded that his brothers would certainly be converted , if they had one sent back to them from the dead , to preach and represent their sufferings ; and surely I may passe for one returned as it were from the death and grave of these sinnes , wherein I lay the deepest buried of any ; so that I may truly acknowledge in honour of the exceeding indulgence of God , Great is thy mercy toward me , and thou hast delivered my soule from the lowest hell , wherefore in all humility I offer up this short Petition to my deliverer . Lord I beseech thee , let this my resuscitated voice , carry some powerfull effect to such of my bretheren as it shall come unto , reporting the painfull remorse these faults require for expiation ; and while I stand here , brought by thy clemency to do this just and publicke penance in these penetentiall sheets , grant that the admonition may prove as efficacious to others , as the confusion is sensible to me , who humbly acknowledge , that as the chiefe of sinners I have therefore obtained mercy , that in me first of all Christ Jesus might shew all patience , to the information of those that believe in him to life everlasting . §. III. What circumstances augment these faults , and Women incharged much severity in opposition to these levities . DEsiring to compleate my charge in all points , and to denude this offending liberty of her most potent patronages , it is requisite to impeach some circumstances , as guilty of great aggravations in these offences , namely , the quality , the reputation , and the Sex of such as favour these freedomes of speech ; for though great vices may be made currant by great examples , yet they are cryed up in their own visibly base species , whereby every one knowes the matter they receive to be sordid , even while they use it : But this wantonnesse and petulancy of speech is oftentimes a kind of Alchimy , so well coloured over with wit , as it may easily passe for a good and innocent custome , when it is vented by great and observable hands , which may abuse even the Judgements of their dependents , in the understanding of these licences : wherefore every one according to their degree of place , or estimation of vertue in the world , is charged with a proportionate evidencing their discountenance of such liberties , for the advantage of quality may easily introduce them , and the nepute of modesty may as easily disguise many of those faulry freedomes : The first of these capacities may authorize this custome , and so render it a destruction that wasteth at noone day , and the latter of them , may by a connivance bring it in as a pestilence that walketh in darknes . The most part of women , but especially such as this discourse is addressed unto , seem but passive , and tolerating of these levities , and many thinke that they discharge the duty of their Sex in some slight reprehensions of them , which are commonly not of so sad a colour , but the whole company may through them see another tincture then the uppermost : lesse piercing eyes then Gods , discern what is under that veile : but surely vertuous women ought to be very solemn & serious in such dislikes , especially such as have authority over the company , if they well consider that an easie Judge may do more mischiefe , then an impudent offender , by reason this publisheth the foulenes of the crime , and in that act discrediteth it , whilst the other palliateth and disguiseth it , whereby the inducing the habit thereof is much endangered . And since the weaknes of the world looketh commonly upon women , as the only Judges of their behaviour before them , when the Judges are conceived to be receivers , wee may imagine to what a height this theft of liberty is likely to grow , and surely these light indecencies may be fitly compared to the children that theeves use to carry along with them , to put into windowes , which after they have crept in , open the doores to them that employ them , since very little freedomes stealing at first in at the eares , do often open the way to greater liberties , that expect an entry by the overtures shall be made by these first encroachments upon modesty , so that women ( who have their bashfullnes and pudency given them for a guard of their weaknes and frailties ) must beware of any surprisall of this out-guard : Let those who are so bashfull and cautious in any undecent discovery of their bodies , know , that the admission and countenancing of this wantonnesse , is a detection of the nakednesse of their minds , which may prove the farre more dangerous temptation : I do not say but their honour may be kept alive in this ill aire of idle discourse , but certainly the unwholsomnesse thereof , induceth but a crazie constitution . Let therefore all vertuous and wel-affected minds be choise in the ayre of their conversation , for though this unsound one do not change the features of their vertue , it will spoyle at least the complexion of it ; all these staining levities are a sort of freckles that appeare upon the face of their piety , which taketh off much of the fairnesse and beauty of it . Those persons then whose places in the world set their lives as patterns to be copied by others , are the most strictly bound to take care of the face and apparence of their vertue , which is never so lovely , as when it frowneth severely upon all indecent freedomes of speech : wherefore I may fitly present them with this memoriall from the Holy Spirit , to cast their thoughts upon in these occasions , Anger is better then laughter , because by the sadnes of the countenance the mind of the offender is corrected . So that all women , to whom civility , or any other respect giveth power over men , should make use of it to preserve the liberty of their vertue , which is alway intrenched upon by any unbeseeming presumptions : and lest it may be apprehended that the retrenchment of these pleasant liberties , may flat and dead the taste of conversation , I dare answer by experience , that whosoever will enter into a course of purging his nature of that humour , ( which I may call a morall jaundies that discoloureth the whole skin of civill conversation , and putteth us out of taste of the sweetnes of purity ) shall recover the right favour and gust of purity by the same degrees he is cleansed from the other immundicity , and he will quickly find so much more pleasantnesse in the rellish of innocence , as the very smell of these herbes of Egypt will offend him , and Manna will not seeme too light a food for him , but will rather find Piety affording him as many severall tastes of mirth and entertainment , as his rectifyed appetite shall demand , and the savour of purity shall bring him quickly to professe , How sweet are thy words unto my taste ? yea sweeter then honie to my mouth . Now then I will bind up all my perswasions with these bands of two Apostles , Saint Paul and Saint James , which strengthen them so firmly , as no subtilty of the most artificiall evader can loosen them , the first detesteth so much all licentiousnesse , as he forbideth even the naming any uncleannesse , filthinesse , foolish talke , or scurrility , as incompatible with the sanctity of a Christian , and the last leaveth us this precise advice , in order to the same regulation , He that looketh into the perfect law of liberty , and continueth therein , being not a forgetfull hearer , but a doer of the worke , this man shall be blessed in his deed : and if any man thinke himselfe religious , not bridling his tongue , but seducing his heart , this mans religion is vaine . The thirteenth Treatise . Handling whether to be in love , and to be devout , are in consistent . In eight Sect. §. I. The nature of Love , and of Devotion , compared . LOve in humane nature , is both the sourge and center of all passions , for not only Hope , Feare and Joy , but even Anger and Hatred , rise first out of the spring of Love ; and the courses of these passions which seem to runne away from it , do by a winding revolution returne backe to rest again in Love ; for there could be no aversion if the last end of it were not some affection which our Love pursueth through opposition , with which our Anger and Hate combate , but in order to the conquest of our first Love ; so that all the powers of a rationall Nature seeme to be ministeriall to this soveraigne power of Love , since even in Grace also , Love is both the way and the end of Beatitude , For God himselfe is Love , and none end in God that do not go by Love : Therefore S. Augustine saith excellently , that a short definition of all Vertue is the order of Love ; for since Love is the first impulse and motion of our intellectuall appetite , ( which is the Will ) towards an union with what it apprehends under the notion of good ; if God be rightly apprehended as the supreame good , and our Loves primarily directed to that union , then all our affections descend from that due elevation , upon the lower stations of the creatures , as upon stepps set in order by God , for our affections to passe down upon his workes , and repasse again upon the same gradations up to the Creator : Therefore we must examine whether that state of mind which the world termeth ( being in Love ) admit of this order , wherein consisteth the vertue of all Devotion . I have before treated and defined what it is to be Devout , so I conceive it expedient now to determine what it is to be in Love ; for as there are many antipathy's , which while they are out of the presence of one another , discover not their repugnancies , but being set together do quickly declare their aversions , so if we state prophane and sacred love by one another , we shall the easilier discerne whether there be any incompatibility between them , for he who transfigureth himselfe into an Angell of light , doth more artificially disguise this passion then any other , and presenteth it to our minds under the fairest notion he can utter it , knowing that Love is the best colour he can use in his own transfiguration . I have already described Devotion to you in these familiar termes of ( a being in love with Heaven , ) whereby I conclude , that being in Love is the most intensive appropriation of all the powers of our mind to one designe ; now how such an assignment of our Soule to the love and service of the creature , ( which is to be in love with one ) can consist with the precept of loving the Creator with all our heart and all our mind , is a question too hard for even the Devill to resolve ; therefore to reconcile Passion with Devotion , he doth commonly detract somewhat from them both , in his definitions of them to us , representing it as a lesse alienation and transaction of the mind to be in love , and a lesse exaction on the soule to be devout . Thus mans first supplanting Counsellor offereth himselfe for a reconciler of this inconsistency , and pretendeth to accord these two loves , as we use to compose civill differences , where likely each party doth remit some of his interest to facilitate the agreement ; and thus many taking off somewhat from the nature of humane passion , and abating some of the rights of divine Love , think they may both concurre in the soule by this arbitration ; as who should say , when God is allowed the supreamest part in formall adoration , the creature may share in the inferiour portion of the mind , which is the seate of Passion , and be allowed a love to a degree of Passion : Many are deceived by this , as with an equall composition , which truly examined , is to conclude , that if the Arke be set in the quire , Dagon may stand in the body of the Church ; but he whose Temple our heart is , alloweth no independent love to the creature to stand by his at any distance ; all our affections must rest involved in his Love , and must issue from thence upon the creature , but as by commission and delegation from that master Love : So I may say of such compounders , that pretend there may be some of the heart allotted to support humane Passion , as was said of the inhabitants of Samaria after the captivity , wherein were mixed the Jewes and Babilonians , These feare the Lord , but serve their Idols ; for indeed they who give not God all their Love , give what they do , chiefly to his feare , and so may be said to feare God , not to love him , but to serve and love their passions . Yet it may be there are some who being frighted with the precisenesse and amplitude of the precept of loving God , disavow me in my definition of being in Love , saying I have done an ill office to humane Passion in this exaltation of it , putting it upon a claime of so great rights , as must needs make a quarrell between it and Devotion , when they pretend they do covenant between their eyes and their affections , in the admiration of beauty , for the preserving the prerogative of divine Love ; alleadging that all the vehemency of their affections , is in order to the estimation of the excellency and perfection of Gods workes , and disclaime any infringing the rights of Religion . This is commonly answered by some when they are before grave and pious examiners , when they find themselves fallen , as I may say among Gods party , then they have his word ready to passe with , but when they come off to their own side , when they are giving account of their passions to those persons they serve under , then commonly they take all occasions to do all ill offices to divine Love , and study to affront Devotion , as if it were a Rivall that pretended to that affection for which they are in suite , and then the entirenes of the oblation of their minds is what they most insist upon ; and God knoweth Religion is not so much as thought upon , unlesse it be to take from it some divine tearmes , to set out the offering of their passion . §. II. Some subtile temptations detected , and liberties reproved . PRophane Passion is a flame in our sensitive Appetite , which doth commonly refine and subtilize the faculty of our imagination , enabling the fancy very much to circumvent the reason , suggesting this beliefe to many , that we may easily proportion a correspondence between our affections to sensible and spirituall objects , setting them in the due subordination of the sence to the understanding ; and when this order is settled in our minds , we are perswaded there may be allowed this intelligence , ( which passeth often between the greatest distances of degrees ) that what appertaines properly to the dignity of spiritualities , may be borrowed sometimes innocently , and applyed to adorne and grace the worth of materiall goods : and after this manner I suppose we may accommodate these attributes of divine and heavenly , and many other such jewels of the crown of God , to illustrate the accomplishments of corporeall blessings . In this method many Lovers seeme to thinke they may use Gods spirituall Altar , as we do his material Altars in Churches from whence the ornaments are borrowed and transposed from one to another , according to different solemnities , for many use as familiarly all the proprietyes of divine love for the gracing of their passion , as if God had lent them his attributes to set off the shrine of their affections , which do usually stand dressed up with Sacred vessels , with all the termes of veneration and adoring , and thus doth our unfaithfull councellor perswade us in effect to set up altar against altar , upon pretence of a faire correspondence between Grace and nature . This is truly to be blinded by the God of this world , ( as the Apostle saith ) to treat any such compartition of our heart , between our faith and our fancy , applying alternatively the same expressions of estimation to them both , when we know all the appurtenances to Gods altar , are so fastned to it by his own hand , as the very borrowing of them for secular uses is sacriledge . The same composition of oyntment , which God did appropriate to the services of the Tabernacle , was forbid to be imploy'd upon bodyes in the delicacies of the flesh , under the same paine as sacriledge , and that confection of perfumes , which was peculiarly Gods odour , was not to be compounded for any common application ; and when we poure out so familiarly Gods attributes upon our loves , as an unction of suavity and delicacies upon flesh and blood , and perfume our passions with the same composition of prayses and exaltations which are properly affected to divine uses ; we do certainly incur this kind of irreligious presumption , and how familiar this loose effusion is of all the most Sacred termes upon this subject of our passion , I need not argue , but enter this ill custome as a high indignity to God , though it passe commonly for no more then a light intemperancy of the fancy which is little questioned ; truly it is most an end the foul ardor kindled in the heart , that seeths this uncleane froth out of the mouth which staineth all the Moral virtues it toucheth ; for prophanenesse taints wit , and civility , and all other good qualities it runnes through ; and so though prophane love may sharpen the brain , it alwayes sowreth the heart , which is the vessell of devotion ; if there be then many hearts farre from God , while they honour him with their lips , we may safely conclude no heart can be neer to God , while the lips are so farre from honouring him , as leading out his propertyes . Wherefore let no body presume that they may innocently convert a hymne into an Iopean , that is , to transferre the prerogative prayses of divinity to the flattery of his owne Diana . In the religion of the heathen Romanes , every one had their houshold gods , that did not derogate from the honor of those they worshipped in the Temples , each one was allowed his Genius , each family their Penates for familiar gods at home , which they observed & loved more , though they feared not so much as their state gods : methinks they that would maintaine a consistancie betweene those two altars of humane passion , and divine love , take the priviledges of that religion allowing themselves their Genius or fancy for a domestick god , which they affect more , though they acknowledge not so much as their Church of God. But the reason why the Gods of the heathens did admit this association , was , that they were not jealous Gods , and cared as little for the singlenesse of the heart , as they knew the secrets thereof ; whereas our God is just the contrary , both a jealous and an Omniscient God ; and as all hearts are his , not onely by creation , but by purchase with no lesse a price then all his love , so it cannot be expected , he should receive hearts back againe with lesse then all their love . §. III. The errours of prophane jealousie argued , and a Pious jealousie propounded . MEthinks passionate lovers , who know nothing so well as the nature of jealousie , ( which studyeth continually the anotamy of hearts , and is so severe to the least defective part , ) should not hope to passe any insincerity upon a jealous God , if they did not study too much the quality of jealousie , and too little the nature of God , for if they attended that , it would shew them God cannot be jealous , according to the nature of man , where jealousie implyes doubt and perplexity of inquiry ; for to God the secrets of hearts are manifest , even while they are secrets to themselves , he preconceiveth what all hearts shal ever freely conceive ; & so God calleth himselfe a jealous God , as knowing the nature of humane jealousie , ( which is so sensible of the least substraction from what we affect ) to assure us by that title , he can admit no participation in what he vouchsafes to love . It is to inlighten man in the knowledge of his severity , not to obscure the beliefe of his omniscience , that he cals himselfe a jealous God , which quality is as propitious in Gods love as it is malignant in mans ; for humane jealousie among all the falsities it suggests for our disquiet , telleth us but one important truth , ( and that we seem to believe little by the eagernes of our solicitations ) which is the infidelity and variablenesse of all humane loves , that are so unfaithfull , as our greatest passions are commonly unsecured by our tendernesse and caution of them , and Gods jealousie assureth us of the immutability of his love , which we can loose onely by our not being jealous of it , for the more watches we set over it in our lips , and the more guards in our hearts , the more it is obliged by this circumspection : nor must we think to keep it safe in our hearts , while the doors of our lips stand open to all the passengers of a prophan and libertine tongue ; so that if we make a serious reflexion on it , there is none of Gods attributes so sure a guide for our way to him , as a jealous God. Whereupon I may well ask the Synagogue of Libertines this puestion of Saint James , Do you thinke that the Scripture saith in vain , The Spirit that dwelleth in you , covets you even to emulation , and Saint Paul explicates this , when to indeare his zeale to soules , he calls it the emulation of God , and we know God is not as man that he may be deceived ; the same Spirit is jealous of us , which peirceth and divideth asunder the soule and the Spirit , and is the discerner of the thoughts and intents of the heart ; Therefore they who look upon the beauty of Gods love , in the beams of his mercy , should alwayes reflect upon the shadow of his love , which is his jealousie , and is inseparable from the substance of his charitie . But commonly Libertine lovers , when they raise their thoughts as high as God , look upon his mercyes being above all his works , and account that as a City of refuge , whereunto they can easily flie for protection of these kind of infirmities of nature , pleading all their offences to be rather occasionall frailties , then purposed infidelities to God ; and so while they have this attribute of Gods mercy in their eye , like the hill seated upon a mountaine , they think they cannot loose their way to it , though they loyter and wander in their youth out of the strait and narrow way ; straying by the light excursions of their passion . And certainly no one sinne hath misled more , then this purposed Piety , in which the Devill is a diligent advocate for Gods mercy ; For all active vitiousnesse , hath a kind of hot feavor , which keeps the conscience awake at least , but this rowling between mercy and justice , is a certaine motion , that very often rocketh the conscience into a drowsinesse till our last sleep ; after which , the worm it wanted , never lets it rest againe ; How many say with Christ , Yet a little and the world shall not see me , who go out of the world , in this stretching of themselves in a little more sleep , a little more slumber ? Therefore I will recommend one jealousie to lovers , which think themselves secure of Gods mercy , by being but loose sutors for it , let me propose to them to be very jealous of it , I am sure they can know nothing of Gods heart , which ought to make them confident of his mercy , longer then they are actually watching it , for it is seriously true in this case ( what is familiarly said to justifie vain jealousie ) that we cannot love mercy much , and not be jealous of it ; nay I may add , that the very apprehension of the insecurity of it is the fruition of this love , for it is a possession of mercy to be solicitous and attentive in feare of losing it ; in this sense Solomon saith , Blessed is he who is alwayes fearing , and David prayeth that his flesh may be pierced with this feare . But alas , prophane passion is commonly a derider of all holy fear , and accepts onely that which vaine jelousie imposeth on her , and so the fear passion hath , proves rather a curse then a custody for her love ; for the feares of lovers may be properly said to be such , as the Wise-man elegantly discribes in the Aegyptian darknesse , when their fire afforded them no light , and those flashes of lightning which passed by them , did but fright them so much the more ; & being so terrified with what they saw , they concluded that much more horrid which they saw not , and thus their feare proved nothing to them , but a betrayer of the succours of reason : I need not put this on upon a lovers jealousie , to try if it wil serve it by an application of those qualityes , for it will appeare to any body that knoweth it as apposite and fit as if it had been made by the measure of that passion ; therefore I may wel conclude that love to be very unhappy , which rejects all Pious feare , and accepteth willingly this perplexing terrour . §. IV. The deceipt of passion in promise of mercy , and power of resisting temptations . VAin passion is so malignant , as it corrupteth the best power of mindes , which is love , and perverteth the best quallity of bodyes , which is beauty : nay it is so apt to make a wrong use of all beauty , as it doth commonly misapply the beauty of grace , which is mercy ; for it setteth our thoughts too much upon that faire delightfull attribute of God , and seldome alloweth his justice a due proportion of them ; for many lovers acquaint themselves with Gods mercy , as the Pharisees did converse with Christs person , they are heires of Gods mercy , and eat and drink with it familiarly , but have no intelligence with his other attributes ; and so when they come to claime that acquaintance with it , of having been taught and fed by it , they are in danger to be disclaimed , with I know you not , depart from me ; mercy shall not then know them , for their having been too familiar with her , no more then God shall own the acquaintance of swearers , who have beene so familiar with him ; thereforethe Wise-man giveth them an excellent counsell , Say not the mercy of the Lord is great , and he will have pitty on the multitude of my sinnes , for his mercy and his anger are neer one another , and his anger looketh upon sinners , and most of all when they look not upon his anger . For this reason , lovers who usually set before their eyes mercy put before justice , should use mercy not as a cover , but as a Cristal , onely to look through it upon the figure of justice , in which it may intenerate and soften somewhat the hard strokes of that figure , for the severity of Gods judgements may well be sweetened by this transparent supervesture of his kindnesse : but when mercy is laid as a covering which too much obscureth justice to us , then likely the more we look upon it , the more we see our passion in it , and the love of God the lesse for hope , which vaine passion findeth a virtue in our hearts , it commonly leaveth a vice , by flattering hope into excesse , and corrupteth it often by the art of overpraising it , and so leadeth it imperceptibly up to presumption ; therefore I may properly say to many lovers presuming on mercy , as Saint John Baptist did to such a kind of confidence , think not to say within your selves we have Abraham for our father , but bring forth works worthy of repentance ; let them not think mercy is intailed to the stock of their confidence , but stated upon the conformity and fidelity of their lives ; for those that do the works of Abraham , are onely his sonnes , the children of feare and trembling are the onely heires of mercy . But there are many mindes that seeme made of such a stuffe as was forbid the children of Israel , which was a contexture of linnen and wollen , ( which command did figuratively intimate , that simplicity and intirenesse was to be the garment of the inward man ) against this rule many pretend they can weave purity and passion together , and keep their minds sound and innocent in this composition , and for this consorting humane love , is very intuentive and ingenious in designing faire and specious termes of subordination , in which this love pretends it may consist , and be limited under divine love . But many ( who pretended at first to keep their affections running through the beauty of the creature , in a regular re 〈…〉 ux back to the Ocean of all beauty ) find them intercepted in this dangerous passage , and when they are once staid , by degrees they come to intend nothing but the making their passion the deeper , by an effusion of another upon it ; and thus they fall into the state , which God reprocheth by the Prophet , they commit these two evils , They forsake God the fountaine of living waters , and hew themselves out cisterns , broken cisterns , that hold no water : For alas how unsound are all those conserves of humane beauty which containe mans passion ? we cannot say which is the lesse solid or durable , either the matter of them , which is but fading colour , or the maker of them which is yet more fickle fancy ; neverthelesse , in these broken vessels do men trust their love , when they are even in the securest or strongest passion , since inordinate love is so unsafe a conserve for our happynesse , as even our own wishes cannot fixe it long upon one object , and our reason can much lesse weigh it by graines as our owne wills take it from our senses , and so keep our love to the creature in such a proportion , as it may be tryed by the ballance of the sanctuary , whether it have just that quantity which is allowed our affection to the creature . Therefore let none perswade themselves they can keep their affections running on currently through particular inclinations , back to the Universall center of love , and upon that confidence license many insinuating familiarities with women , for it is very hard even for the most purified humane affections , to fall from beauty ( where nature maketh so many fences to stay them , ) to passe on without making some eddyes in a reluctant motion , looking backward with a profession of some unwillingnesse to passe so quickly forward in that course of purity they should continue ; and if ( as Saint Peter saith ) , the severest watchers of their nature have task hard enough , what shall be hoped of the indulgers of it ? certainly they who will cherish nature in her first appetites , shall quickly finde her second past their checking , and then as the Wise-man saith in this case , Who wil pitty a sorcerer that is stung with a Serpent ? for they who are familiar with temptations , will quickly be acquainted with infection ; let them remember then our Masters counsell , that will have their body kept lighted , to keep their eye pure , since the Prince of darknesse observeth a rule quite contrary to the first law of the Father of light ; for when he hath put out an eye of his servants , he doth not release him , but makes him the more slave . §. V. The faultinesse and flatteries to women discovered and disswaded . NOthing hath more perplexed the animosity of man , then the search into the nature and transmission of Originall sinne , which the curiosity of woman produced : it seemeth God is pleased to punish that first presumption in point of knowledge , with a perpetuall perplexity of doubt in the very thing which was then introduced into nature , and the onely one of mans own making , which he did by yeelding to woman , who furnished him the matter whereunto he gave the forme of Originall sinne , and ever since they have both conspired to pervert the greatest blessings of their corporall nature into occasions of propagating sin , for the same seeds of vain glory spring up upon all invitations . The first temptation that prevailed upon woman , was her becomming like God , and the same tempter seemeth to imploy mans passion to performe his promise , so that it is upon his commission men offer all those prophane flatteries by which they worship their passions , and yet even all these presumptuous expressions of passion testify that all our love appertaineth to God for these mis-intended excesses unawares , set the right superscription upon the addresses of their affections , when they set divinity and adoreablenesse as the titles whereunto their loves are directed ; and so their tongues as it were by instinct , declare the property of love to be Gods , while they cannot call them lesse then Gods to whom they misgive their love ; and love which by nature and instinct is so conversant with God , may easily slip into this mistake ; for as when we are bred and habituated to one company , we are very apt to call those we speak to by accident , by those names which are most familiar to us ; so love , which by nature is most intimate with God , when it is by accident diverted to other company , seemeth to mistake their names , and gives them that which is so imprinted in it , and yeeldeth them the same reverence proper to that title ; thus even the farthest removes of their affections from God , are remembrances of their loves , being intirely due to him , when even the possessed tongues like the evill spirits in the Gospel do testifie Gods right . There is nothing sure the devil hateth more then beauty , it is so much his contrariety , who is all foulenesse and deformity , yet there is nothing he flatters so much ; he serveth it with the supplenes of a Parasite till he gain his ends by it , and being the best Artist , with a gentle hand he layeth fresh colours of praises on the externall figure of beauty every day , whereby Gods Image is quickly so covered , as they who admire it most , take no notice , ( unlesse it be profanely ) of any such character upon it ; and the Glasse this servant holdeth to Women , makes them no reflex , but of those vain colours of flatteries which he hath laid upon the Figure ; and thus as at first he deceived woman by credulity in expectance , now he seemes to delude her by confidence , that shee is possessed of all his ascriptions to her , and beauty set under this burning glasse of praises and admirations , easily lighteth selfe Love in the heart , which is a flame catches at all materials that are offered to entertain it : nor is there any thing so apt to soment selfe-love , as that Straw and Stubble of light prayses which the passions of others cast upon it . Whence it is , that prophane lovers do as the Prophet saith , Walke in the light of their own fire , and in the sparkles which they have kindled , while abusing the liablenesse of woman to selfe-love and vanity , they are continually striking fire out of their fancies upon this tinder , that is , straining their wits to cast excessive praises upon this so taking Subject of Womans beauty , wherein men should be very temperate , knowing how little a sparke fireth the whole Wood , and turneth all the goods of Nature into jewels for Pride , and Vain-glory , the flame whereof is so deceitfull , as when we believe it polnteth upward , to the honour of our Maker , it tendeth downward to the centre of fire , without light , for the fire of self-love , as it is kindled by the breath of the Father of Lies , so it partaketh of the quality of his flames to be without light , since it keepeth us in darknes to our selves , and imper-ception of our own true dimensions . Wherefore it must needs lye as a heavier charge upon men then they usually account it , the breaking this bruised Reed by pressing so much flattery upon it , for the aptnes which beauty hath to raise selfe-love , may be reputed an allay of the naturall blessing thereof ; it may be this propensity to selfe-deceiving , is set as another Fine upon womans head for her first fault , and the facility of her minds conceiving , and the pleasure of bearing this spirituall issue of selfelove , is another kind of judgement upon her first credulity ; and to be thus endangered in her soule by the pleasure of her best materiall property , which is beauty , seemeth a greater penalty , then the sorrow of her other labour : Upon which ground Lovers do likely treate at first by Parly , to introduce selfe-love into the heart by the Presents of flatteries ; and certainly more are betrayed by Natures intelligence with the subtilty of adulation , then taken by the breach of interest : For indeed selfe-love in woman hath a strange quality , the more it perswades her to over-value her selfe , the more it tempteth her to cast her selfe away , and so men cheapen their bargain most , by commending what they would have . Therefore let not even those ( who , without any designe do suffer their tongues to ru●ne loose by fashion , in the praises of Womens graces and beauties ) thinke this aymelesse roving of their fancies altogether innocent , though they pretend only to spring and put up their good humours , and not to set and take their affections , for convertly they undermine vertue , though they lay not a Traine to blow it up : The Tempter never wanteth ministers that watch hearts as they grow hollow , and void of humility , to fill them up with vanity , and then the Mine is too easily sprung ; so many may be guilty of filling of hearts with Pride , and selfe-love , while they meant only to empty their own fancy ; and thus their wits serve the Tempter , as Jonathans Page did his master ; for they carry Arrowes which the Devill shootes upon Design , though they are not privie to the intention . It is no wonder that fraile woman should be so much deceived in the colours and features of all their good qualities , since the Devill and Man joyne and study nothing so much as to make them flattering reflexes of their persons , and powers of their mind ; and so woman is entertained commonly in her first manner of delusion , for that is still taken from her , which shee believeth is given her ; the being like God , for her innocence , is a much better resemblance of God , then mans vain adoration . But let not men thinke they have an easie account to make for all those levities which they expose so handsomely , as womens eyes are deceived by those false lights , for that which will prove an aggravation of mens faults , will serve as an extenuating circumstance for womens defence ; their wit and dexterousnes , may deduct somewhat from the guilt of womans trespasses , for she may plead now some commiserablenes , by saying , the man who was given me , as my sentence to obey , deceived me , and as one of the reasons given , why God did compassionate the fall of Man , and not of Angels , is , that they sinned without any exteriour sollicitation ; so certainly abused woman shall find this circumstance as some intercession for her , the being assaulted by a forreigne power of temptation , which may move God the easilyer to call such to him , as Christ did the Woman , who had a spirit of infirmity so long upon her , that tyed her from looking upward ; and Christ giveth this reason for his calling her , when she did not it seemeth thinke on him , that she was bound by Sathan , and she is a good figure of the infirmity of her Sex , which is easily overcome and bound by the violence of exterior temptations ; wherefore God doth more easily commiserate their fallen frailties , and calleth them with more pitie then he doth the stronger Sex , which have the crime of abusing their strength towards the others defection : Wee can but hope that the Samaritane Lover was comprised in the conuersions of her towne , we are sure of her sanctification , and we have little reason to hope of the adulterers remission , when the Woman found such commiseration in Christ , so as we may conclude , God is more indulgent to the infirmity of woman , extenuated and modified by the exterior pressure of temptation , then he is to the infidelity of man , who is as it were trusted with a charge of superiority , rather to succour then supplant the weaknes of that Sex. Admitting this , they who are so licentious in all their entertainments of Women , should remember sometimes the penalty Christ hath set upon the scandalizing of little ones , for there are few women that are not alwayes children in this point of being able to beare fond praises and adulations , without enfeebling and lightening their minds ; so as all those levities which the fancies of men vapour out in their conversation with these little ones , are Mill-stones , which they are insensibly hanging upon their own necks , while they are thus scandalizing them ; that is , while they are leaning and pressing upon the infirmity of nature , that way it standeth already bowed : And since humane nature is of so fraile a constitution , as the purest blood of it is the easilyest tainted , we ought to be the more sober and temperate , in treating and entertaining the most infirme part of it , which is Beauty , with the delicacies of praises , since by nature it is so apt to make excesses upon such diet . If we consider how profuse and inordinate even the most reserved Lovers are in this entertainment , we may easily sentence even this light riot to be poyson to piety and devotion , which saith with the Psalmist , I will take heed to my wayes that I sinne not with my tongue ; what can then be answered for them , who take care of their tongues only to make way for their sinne ? and since we are to account for idle words , methinks that order should easily determine never so slight a passion to be inconsistent with Religion ; for we know they are the aliment and life of all such excesses ; and certainly no idle words are so hard to answer for , as upon this subject of vain love : Upon other occasions many vapouring extravagancies are like squibs thrown up and breake in the aire , above the heads of the company , and so offend no body ; but upon this purpose , they are likely Traines laid to take fire and worke some ill effect , so that idle words upon the ground of passion , grow not as Weeds , wild out of the pregnancy of the earth , but are set as poysonous plants , with design of making venemous compositions . How heavy these light words will lye upon them , let every one judge by this rule , that they are to be accounted for at the same price each one setteth upon them ; for just as much as they would have them passe , ( whether they be taken or no at that rare , by those they would put them off to , viz. whether they make that cozening advantage by them or no , with the creature ) they must answer for as much to the Creator as they projected to make of them ; and thus , as the Prophet saith , As much Wind as they have sowed , so much Tempest they shall reape . §. VI. Presumption upon our vertue discussed , and the danger thereof remonstrated . THere are many Lovers , who ( when they find no direct design of impurity at first in their passions ) conclude them competent with their salvation , and care not how neare the wind they steere , nor how many boards they make , as long as they believe they can reach the Port with this wind , which is so faire for their senses ; therefore they pretend they need not stand so strait a course , as making Jobs covenant with their eyes , nor setting Davids watch over their lips , provided they set a guard over their heart , that no foule possession enter upon that seate : thus do they expose many faire models of their love , which in speculation may seem designed according to the square of Religion , but how hard it is to build adequately to the speculative measures in this structure , none can tell that presume to know it : our senses are not inanimate materials that obey the order of the spirits designe , but rather labourers , which are easily debauched , to worke contrary to the measures and rule of the Spirit : hence it is , that they who will undertake in this case , all they can argue possibly for humane nature , render it impossible by their undertaking it , for they reckon not their presumption as any impediment , which in the practise ( as being an irritation of God ) out-weighs all the other difficulties , and the more , alwayes the lesse it is weighed in the designe ; therefore as Solomon saith , The wise man declineth evil , and the foole heapes on and is confident . The beliefe of impossibility is the most prudent supposition in such experiments as cannot be essayed without some desperate exposure of our selves : it may be demonstrate by reason , that we may have halfe of our body over a precipice , so the centre of the weight be kept in an exact aequilibrium , that part which is pensile can never weigh down the other which is supported but we should thinke one mad that would try this conclusion , when the least motion changeth the Position , and consequently destroyeth the practicer of this speculation : so those that pretend to keept their soules equally poised in the just measures between piety and prophane love , their eyes hanging over the precipice of temptations , which do so easily turne their heads , and then alter all the positions of their mind , adventure upon just such a spirituall experiment . He that seeketh danger shall perish in it , is attested by the unhappy president of the wisest of men , and it is superfluous to instance other testimonies of this truth : When David and Solomon , the two brazen pillars of the Temple , ( being the direction and fortitude of the Princes of Israel ) were melted and poured out like water , ( as David himselfe confesseth ) by the ardors of his flesh , and so they seem to stand in holy record as two high eminent markes set upon these sands , to advertise the strongest vessels not to venture to passe over them : and if Saint Paul that vessel of election , after his having seen the beauty of Heaven to possesse his heart ) thought himselfe hard matched with the Angell of Sathan , and cryed out to heaven for helpe against him ; shall any presume to entertain and cherish this ill Angell , and hope to overcome him with flattery and civility ? for they make this tryall , who lodge in their thoughts , and serve with their fancies , strong impressions of humane beauty , and propose to keepe their body in order , even by the vertue of such a guest , pretending that the very object infuseth a remembrance , and reverence of purity . With this and the like glittering conceipts do many vain Lovers fondly satisfy and abuse themselves , which is to answer the question of the Holy Spirit , that the fire they carry in their bosomes preserveth them from being enflamed by it ; we may fitly say to such , in answer from the Prophet , God laughs at you ; when all Gods advices are , that there is no security against this bosome enemy , but violence and diffidence ; there is no meane between the flesh's being slave or master ; this treaty of Friendship between it and the spirit , proves but Dalilahs kind holding of Sampsons head in her lap , while she is shaving him : How often do we see the Spirit thus betraid , and lye bound by this confidence ? And truly , all those chaines which vain Lovers forge for the figuring out the powerfulnesse of beauty , may be said to be those irons the flesh hath cast off , and set upon the Spirit , which is truly captivated alwayes by the others liberty . This considered , let none presume , that while they deny the 〈…〉 eyes nothing which they covet , they can deny their hearts any undue cupidity ; for this seemeth such an experiment , as if one of the children of Israel should have carryed a fiery Serpent in his bosome , presuming that while he looked upon the Brazen Serpent he could not be stung : sure such a perverted confidence would not have proved safe to the projector : So those who believe ( while they have the love of God before their eyes ) they may expose them to all the fiery darts of lustfull eyes ; seem to tempt God by such a vain presumption : these are such of whom we may fitly say with the Apostle , that Erring themselves they lead others into errour , and have a forme of Godlinesse , but deny the Power of it , being lovers of pleasure , more then lovers of God. Let no body then trust to any confederacy between the flesh & the spirit which is of humane loves making , for , of all reconciled enemies , the flesh is least to be trusted after the accord , and love the least for the arbitration ; therefore let none believe their souls out of danger , because in the first paces of their passion , they meet no insolent temptations that face them , and declare the danger of their advance , for the Devill keepes likely his first Method still , with those he findeth in the state of innocence , he taketh the shape of the serpent , and creeps up by insinuation , and then changeth his shape into the figure of his power , and this transmigration of the evil spirits , from one body into another , is truer then the fancy of Pythagoras ; for we find often this Metamorphosis of the devill from the form of a dove unto a serpent , & from a lamb into a lion , since it is the same spirit that moves in the poetical doves of Venus , as was acting in Eves serpent , & thus what hath at first in our love an innocent form , passeth quickly into a venemous nature . Wherefore severe caution , and repulse of the first motions of our sensitive appetite , is the onely guard our soules can trust against our bodyes in this case : for certainly many lovers sink into temptations in which they perish , as some do that wade themselves unawares beyond their depth , who go into the water at first , with caution and security as they believe , and are carefull to find ground at every advance of one of their legs , but when the water gets to a certaine height , though they feel ground still , they cannot use their legs , which are carried up by the streame before they are out of their depth , and thus they perish by this ill measured confidence : Even so the most cautious lovers do often cast themselves away , for as long as they feel but the feare of God as a ground , they go still upon , and finde no temptations , ( which the Scripture familiarly figureth to us by waters ) force away absolutely their consents , ( which are the souls feet ) they think themselves safe , while they feel the ground of a good resolution , but comming on by degrees into such a depth of temptation , as the sensitive appetite doth surreptiously lead them into , their feet are easily carryed away , and so they are lost by this unexperienced presumption : and thus as Solomon saith , we find There is a way which seemeth right unto man , but the ends of it are the wayes of death : Me thinks Solomons experience should disabuse all men in the relying upon the virtue of their Spirit , when we see that his so singular induement with the holy Spirit was not security against the danger of this presumption : we are warned by the Apostle , not to extinguish the Spirit , and nothing puts it out so soon as the bodyes being set on fire , the pure immixt fire of the cloven tongues will not hold in long in cloven hearts , they must be perfect Holocausts , which are to entertain that flame , and when the eyes are but warming themselves at strange fire , that is , intending onely an innocent delight in the sight of beauty , they are often in too much danger of being taken by this incentive . Holy Saint Bernard bringeth in Eve , looking upon the fruit , while it was so yet in her eye , when she saw it pleasant & faire to the eye ; and asketh her , why do you look so longingly upon your own death ? why are you so taken in looking upon that , which if you tast you are lost ? you answer , that you do but cast your eye , and not your hand upon it , and that you are not forbid to see , but to eat ; O though this be not your actuall crime , yet is it an aptitude thereunto , for while you are thus amused , the serpent covertly windeth into your heart , first by blandishments he intangleth your reason , and then by fallacies he diverteth your fear , affirming you shall not surely die , and thus sharpens the curiosity while he suggesteth the cupidity , and by these degres presenteth the fruit , and putteth you out of the garden ; and this is commonly the event of the children of Eve , who entertaine this party with the serpent , weighing no temptation when it lights first upon their eyes , till it fall too heavy on their hearts to be removed , Therefore Saint Austin giveth us an excellent advise , since the Devill doth watch thy heel , do thou watch his head , which is the beginning of an ill suggestion ; when he proffereth first an ill motion , reject it ; then , before delectation arise , and consent follow ; thus while thou breakest his head , he shall not be able to bruise thy heel . And sure Saint Austin is one of the best Counsellors we can consult in this case , for he reads it decided in that book which he was commanded to take up and read , while he was studying the case , which advise as it came from the same voice , so it wrought the same effect , take up thy bed and walk ; for it raised him from being bed-rid in this passion , and set him a walking with him who is the way , the truth , and the life ; We cannot recuse Saint Austine as a party against this passion , when he professeth he had studied long the agreement of it with Piety , therefore let us heare the result of his studies . All the while he was in this disceptation , he confesseth he found two wils in himself , the one carnal , & the other Spirituall ; which by a daily contention did sever and dissipate his mind : and thus by experience he found the combate between the flesh and the Spirit , which while his mind sought to part and reconcile , she was hurt by both parties , conscience wounded her on the one side , and custome struck her on the other , on which she was the most sensible , so as his senses swayed him commonly to a partiality ; thus he sheweth us the links of that chaine , which lovers by degrees find their wills fastened by ; an easie seduced appetite raiseth passion , and that cherished , induceth custome , and that uncontrolled imprints necessity , which becometh a punishment of perverted liberty ; for the law of sinne is the violence of custome , by which the mind is drawne and held at last even against her owne reluctancie , but deservedly , for having willingly fallen into this necessity , in this manner he confesseth that often upon the motions of the Spirit , which invited him to break off all treaty of accord , and to declare for the redemption of his captived appetite , he found himselfe kept as it were in a slumber in these meditations of rising out of that soft bed of sensuality , and while he lay stretching himselfe to wake , overcome still by his drowsinesse , he lay still tossing in this resolution . And alas , how familiarly do we rowle our selves asleep againe in this doubtfull drowsinesse , while we are halfe awake , purposing to rise and break off our fancyes , dreames , and illusions ! O then let Saint Austin's alarum keep us awake , while we are in this halfe-wishing or vellity towards our casting off the workes of darknesse , let us not lie still stretching and consulting our senses , whether the night be farre spent , and the day be at hand , that is , whether there be not enough of our youth left to promise us time to make our selves ready for the last day , let us not slumber in this rumination , but rise and put on the Lord Jesus Christ , and not lie turning our selves to and fro , which is , to make provision for the lusts of the flesh ; Saint Austin after he had rowsed himselfe upon this alarum rose up directly , and set himselfe to such exercises as kept him alwayes in that vigilancy which is required , not to enter into temptation , he presently broke off all treaty with this passion , and hath left this excellent test for lovers to touch their affections , to try if they be of that purity which is onely currant with God. They love God lesse then they ought , who love any thing besides God , which they love not for God. This is to state God in our affections , as he hath proclaimed himselfe to our faith , to be the beginning and end of all things ; Now whether a passion to the creature can by any compasse of humane frailty be drawne into this perfect circle , moving first from the love of God , and reflecting still back againe in all the circumference to that first point ? is a question will be answered affirmatively by none , but by him who promised man he should become like God ; for this is an understanding above the straine of humane nature : yet I believe there are many lovers seduced by this counsellor , who at first designe this innocent re-conveyance of their affections , passing through the creature back to their proper place , and of many of such projectors , we may say as Saint Gregory doth of the Camell in the law , that they are cleane in the head , but not in the hoof ; they ruminate well , and speculate cleannesse and purity in the rationall part , but the feet of their soules , which are the sensitive appetites , want alwayes their right division , because they remaine too intirely carnall , and so the whole becomes illegall in the law of grace : therefore I may say it will be hard for such Camels to passe in at the narrow gate ; wherefore I shall advise those well-meaning minds in Christs name , He that is thus washed , wanteth yet the washing his feet , they must indeavor to change and purge their terrestriall affections ( which are here typified by the feet ) with as much neatnesse as they can for the impressions of corporeall beauties , which at first are but as dust upon their feet , if they be let stick upon them , do easily turne to such dirt as is not to be got off but by water drawn from the head ; teares are required to wash off that at last , which our breath might have blown off at first . Therefore let them remember Solomons admonition , in the first straynings and impulses of their frailties , thy eyes shall see strange women , & thy heart shal speak pervers things : we must answer then our hearts first question , before it multiply arguments , with King Davids resolution , My heart , and my flesh rejoyce in the living God , who indeed is the Essence of all beauty and goodnesse , and hath such an immensity of them , as even they who love not him directly , can love nothing under the notion of faire or good , that is not a part of him , though they be so injurious to God as to cover him with his own light , taking the lesse notice of him , the more they find of his similitude in the creature , they love and honour with his rights : in this case we do but like fishes who play and leap at the image of the sun , as it is impressed upon the fluencie of their element , and take it for the reall substance : for when we adore the image and copy of beauty , shadowed out to us upon the fluent and transitory superficies of well coloured flesh and blood , are we not deluded like fishes , with a shining image of beauty superficially delineated upon our own fleeting element ? and thus as the Apostle saith , we are erring , and leading into errour . §. VII . Some scruples resolved about the esteeme of beauty , and the friendship of Women . UPon what we have discoursed I believe we may conclude , that none should flatter themselves with the hope of an agreement or co-habitation of these two , divine love , and humane passion ; whereupon we may say , that they who treate this accommodation , are of Micahs disciples who hope to lodge concordantly together an Idol , and an Ephod , ●aking only as it were a Cell apart for God , and expect as he did , to prosper in this concordancy : But we know our Law-giver Christ Jesus would not suffer so much as Doves to be traffiqued in the Temple ; which figureth to us , that we must endeavour to dislodge even all our levities and most harmlesse amusements out of our thoughts , which are apt to trade and bargain for a part of our hearts , that must be kept single and entire to his love : Therefore we may much more forceably conclude with the Apostle against the co-habitation of any vain passion ; What agreement hath the Temple of God with Idols ? you are the Temples of the Living God. But now as I was laying downe my Pen , there come some objections from my memory of the worlds humour which hold my hand till I have answered them , though it may be I have already strained the patience even of a recovering Reader , by the quantity of this prescript . Methinks there are many now , who ( like the Pharisees that were in the possession of the pleasure of changing wives ) reply as they did to Christ upon the decision of that question , saying , if this strictnes be required in our life , with women , we are debarred of all friendship and civill conversation with them ; and it were better there were no beauty if this be the case , that we are interdicted a particular preference and estimation of it , unto whom I may properly return Christs question for an answer , have you not read , that the souleof man is the spouse of God ? And that which God hath joyned so , nothing must separate ; no creature must share any parcell of the heart , in such a manner as may question her fidelity , which is all the restraint I put upon the spouse , but as wives are allowed friendships and familiarities with others , which do not impeach the sincerity of their vertue , so the soule of man is permitted acquaintances , amities , and valuations of the creature , and proportionate to the excellencies wherewith they are advantaged from the Creator , giving the graces of nature a prizall commensurate to their distinct dignities , so it be bounded in such termes , as do not come within that inclosure of the heart , which is Gods property ; for the Beloved challengeth the heart as a Garden inclosed , a Spring shut up , a Fountain sealed : And yet this integrity of the Spouses love to her Beloved doth not forbid her affections comming abroad , and conversing with amiable objects , as with her Lord his dependents and retainers , which shee may esteem and delight in more or lesse , as the stamp of his goodnes is the fairelyer impressed on them . Wherefore I do not meane to attaint friendship with beautifull persons , meerely upon the suspition of our frailty , for such intelligences are requisite to some vocations in the world , which may say , in the Apostles name , we must go out of the world , if we do not contract friendship with Women , and I hope such may find in this discourse some direction how they may be able to quench all the f●ery darts of the enemy , who can easily make up his Wild-fire in friendship . And in answer of what concerneth the honouring of beauty , I professe to esteem the blessing of beauty so much , as I designe only by these advises to secure it from the treachery of such a confident as beauty likely trusteth most , yet is truly such a one as doth oftenest betray the goodnesse of it ; this is passion that I detect , which is so naturally false to beauty , as it subsisteth but by betraying beauty , by perverting it into temptation and impurity ; whereupon I would preferre reason to beauty , to have that trusted only , which may furnish true joyes enough , wherewith to entertain & delight the owners of it ; shewing what a reall blessing beauty hath , by being made by God one of the best opticke glasses for the helpe of mans spirituall eye , by report from his corporeall in the speculation of divinity ; for by this inference of the Wise-man , he may argue , If we are delighted with these materiall beauties , we may judge how much more beautifull and lovely is the Lord and Creator of them : adding , that by the greatnesse of the beauty of the creatures , the heathens were inexcusable , that they did not find the truth of one Creator . We may remarke a speciall providence of God in the order of nature , providing against the pervertiblenesse of this great blessing of beauty , for the most vehement cupidity of our nature ariseth not before the use of reason : the abuse of beauty , and the use of reason , are both of an age , whereby we have a defence coupled with the time of temptation , and our reason when it is seriously consulted for our safety , hath the voyce of the holy cryer in the desart , and directeth us to a stronger then her selfe , which was before her , though it appeared after her ; this is Grace , which we may call in to our succour in all the violencies of our nature , so as with these pre-cautions , I propose beauty to be truly honoured in that highest degree of nobility , which God hath been pleased to rank it among his materiall creatures , preserving religiously the Prerogative Rights of the Soveraign of our hearts , who demandeth not the putting out of the right eye as the Ammonites did for a mark of slavery , but proposed it onely as a medicine in case of scandall , when the liberty of the whole body is indangered by it , whereby we see devotion doth not infringe any of the rights of humanity in the valuation of materiall blessings , for in not admitting vain passion , it doth rather defend then diminish the liberties of humane nature , which are truly inslaved by the tyrannies of passion . Now in answer to that question concerning friendship with women , I professe to intend so little the discrediting of reall friendship with them , as I approve it for an excellent preservative against the contagiousnesse of passion , for as passion hath been well said to be friendship runne mad , so friendship may be properly styled sober passion ; since it hath all the spirit and cordiality of the wine of love , without the offensive fumes and vapors of it , and so doth the office of exhilarating the heart , without intoxicating the braine ; Insomuch as we finde , that our friendship with the proprietor of what we are tempted to covet , doth often , even by the single virtue of morality , suppresse those unruly appetites : Therefore when the power of Christianity is joyned to re-inforce it , we may expect it should much the easilier correct frailty of nature . It hath been well said of friendship , that it is the soule of humane society , and if our friendship hold this Analogy with the soul , to be equally intire in every part of the body , it is very safe with women , if the love be no more in the face then in the feet , as long as it is like a soule thus spiritually distributed , equally in the whole compound of body and mind , it is not in danger of the partiality of passion , which never maketh this equall communication of it selfe , but lodgeth solely in the externall figure of the body ; and friendship thus regularly spirituall , may find a sensible as well as a lawfull delight in the beauty and lovelynesse of the person ; for beauty hath somewhat that affecteth and taketh our nature , which methinks is somewhat like to that we call the fire , or the water in diamonds , which are certain rayes of luster and brightnesse , that seem the Spirit of the whole matter , being equally issued from all parts of it ; and so there may be a kind of spirit , and quicknesse of joy and delight that may shine upon us , from the object of a beautifull person , whom we may love so spiritually , as to consider nothing in the person , severed from the whole consistence and virtuous integrity of soul and body , no more then we do the fire of a diamond apart from the whole substance . Thus beauty may innocently raise the joy of friendship , whiles sincere ▪ friendship doth suppresse the danger of beauty , which is onely the kindling of passion ▪ wherefore if it be rightly examined , passion which pretendeth to honour beauty , more then friendship , will be found but to vilifie and debase it ; for passion useth this diamond but as a flint , to strike , materiall sparkles of lust out of it , whereas friendship lookes upon the fire of this diamond as delighted only with the luster of nature in the substance of it , which reflects alwaies the splendor of the Creator unto a Pious ' and religious love . But this high Spirituall point of friendship with women , ( where we have no defence by consanguinity against the frailty of flesh and blood ) is not so accessable as we should presume easily to reach it , many loves have stray'd that pretended to set out towards it ; therefore we cannot be too cautious in this promise to our selves of security in such difficulties , for our spirit can make no such friendship with our flesh , as to rely upon the fidelity thereof , without his own continuall vigilancy ; wherefore S. Peters advise is very pertinent in these intelligences , Converse in feare in this time of your sojourning , for otherwise I may presage to you in the termes of the Prophet , Evil shall come upon you , and you shal not know from whence it riseth ; for friendship doth often when it is too much presumed upon , rob upon the place it did first pretend to guard , being easily tempted by the conveniency our senses finde in that trust : And as those theeves are the hardliest discovered , that can so handsomely change their apparencies , upon the place , as they need not flie upon it ; so friendship when it is debaushed into passion , is very hardly detected : For when it is questioned by Gods authorized examinants , it resumeth the lookes and similitude of innocent friendship , and so remaineth undiscovered , not onely by the exterior inquest , but very often it eludeth a slight interior search of our own conscience , thereby proving the most dangerous theef in the familiarities with women : For this reason I must charge this admission of friendship towards women , with this clause of Saint Paul , While you stand by saith , presume not , but feare , for in this case we may warrantably invert the rule of Saint John , and say , that perfect love bringeth in feare : wherefore I will conclude this case with Solomons sentence , Blessed is the man who feareth alwayes , he that hardneth his heart shall fall into mischiefe . § VIII . The Conclusion framed upon all the premised Discourse , and our Love safely addressed . NOw then upon these evidences , we may fairely cast passion in this charge of Treason against the Soveraign of all our love , and consequently , all libertine discourse , and familiarities with women , may justly be noted as Malignants , which legally in Religion ought to be sequestered ; nay even friendship it selfe ( with persons to be feared ) lyeth under some cloud , as requiring a continual suspitious eye upon it , to keepe it safe from all intelligence with sensual appetites ; in so much as when it is sincerest , it must be watched with great prudence to be kept safe : for which cause in stead of all these perillous commerces of our love , I will preferre so secure an object to it , as Saint Augustine saith of it , Love but , and do what you will ; this is the increated beauty of God , in which there is not only no feare to be had of our over-loving it , but even there is no fear of our not being out-loved by it , and so our love is alwayes secured to us . Therefore , O Soule ! Why doest thou halt and hesitate about the loving him , who must needs love thee faithfully ? and art so prone to love that , which if it love thee at all , must do it perfidiously , either deceiving thee or some other : thou shalt alwayes be unhappy in loving such , which if another love , thou shalt be offended ; or if they love another thou shalt be tormented : The love of God is exempted from all griefe or care ; for in his loving of others , thou shalt joy , and that all may be in love with him , thou shalt wish : This is the transcendent sufficiency of Gods good , that he may love all , and be beloved of all without any detriment or diminution of either the lover or the beloved , but with a fuller joy of both : All other things are infirme , scanted and indigent , which are not sufficient for the loving of two , or the being beloved by two , without defrauding of one of them . You then , that by love seeke contentment , why do you love that , which even the loving of , is disquiet ? O love him , who even in the necessary disquiets of this life , can make you happy ; how idle is it to love such goods , which by loving thou deservest to want , and not to love that good , where the act of loving is the fruition of it ? for God being beloved becommeth yours : other goods when you love you become theirs , and so indeed you want even your selfe by such loves : God is only to be wanted by not being loved , and all other things which you leave for God , you find again in his Love ; O then love that only , which alone is all things . To conclude , all you who have much to be forgiven for other loves , transferre betimes all your affections upon him , where you may hope with the blessed Penitent , To have much forgiven you , for loving much : Thus only you can hope to attain to the state Saint Paul prescribeth to abstain from all appearance of evill , that your whole spirit and soule and body may be preserved blamelesse to the comming of our Lord Jesus Christ , and God grant that our soules may meet him with the lamps of the wise Virgins only lighted in them ; and then we shall be no more in danger of ceasing to love what we should , when we enter into our masters joy , which is eternall love . The fourteenth Treatise . The Test and Ballance of Filiall and Mercenary Love. In five Sections . §. I. Of the value of Love , and Gods tolerating some mixture of selfe-respects in it . WHen Esdras had cleared to the seduced people , that the Law of God could not dispense with their retaining of such strange women of the Land as lay in their bosomes , they pleaded for some time to make this painfull divorce , saying , It was not the worke of a day or two : So methinks , many who are convinced in this point , of the prohibition of this alien and strange conjunction of our Love , which is the child of God ; with vain passion , the daughter of the earth , pretend that by degrees they will sever this impurity from their loves , because it requireth some time , and much grace to make this division . I confesse , it is not the worke of a few good motions or remorses , it asketh as it were a melting and liquefaction of our hearts , to separate this drosse from the pure substance of love ; but we are so much furthered towards this operation , as the fire we must worke it in costeth nothing but the asking : It is that which the Spouse saith , are coales of fire , and have a vehement flame , and hath a speciall vertue to purge and calcine our affections ; according to the Prophets advice , of separating the pure from the impure : and we may confidently call for this fire downe from heaven , by the Spirit of our master to consume these his enemies , the concupiscence of the eye , and the concupiscence of the flesh , that are the opposers of this purgation , and refinement of our hearts which he demandeth of us , as silver seven times tryed . Reflecting upon the exactnes of this receiver of hearts , if we resolve to trade with our loves for the Kingdome of heaven , we must examine sincerely what temper of purity is currant with God ; for as passion doth both lighten and vitiate them in one kind , so is there another sort of drossines in our nature , which doth often too much imbase our love , by an over-allay of selfe respect , that rendereth it too mercenary , and of too low a value : it is very requisite then to be rightly enformed of the Standard by whose purity all our love , that passeth for the purchase of the Kingdom of heaven , must be tryed & tested . In our contract for heaven , there is a strange singularity , since both the paiment and the purchase , are one and the same thing ; differing only in degrees of intension and purification ; for infirme and imperfect love is our price , and love perfected and consummate is our possession ; namely , God who is love is all ; & as love is the best thing even in heaven as well as in earth , it is consonantly appointed for the chiefe commerce between them : wherefore God asketh but the heart of man even for all himself , & knowing that the heart in the most entire transaction of it selfe in this life , can remit but imperfect and defective love : we must examine severely what rates of imperfectnes God admitteth in our affections ; for in favour of our poverty , he accepteth some part of our payment , in that which is , as I may say , the base money of our nature , mercenary love , which he alloweth for the conveniency of our indigent and decayed estate . Methinks by this allusion we may appositely explain what degree of allowablenes mercenary love may be accepted at ; for as base money is a meanes of commerce between the rich and the poore , and is not commonly allowed in payments , above some low summe : so God in condescendence to the poverty and incommodity of our nature permitteth mercenary love in some proportion to be currant , between his plenty and our penury , but will not accept our totall discharge in it , we may have some selfe-respect in our affections to God , that may represent to us our rewards , as a beneficiall traffique and correspondence ; but if we assigne all our love too partially to the interest of our private blessings , we are in danger of losing heaven , by trading only for it ; by reason this kind of love seemeth to treat with God only , as he is in heaven , not to affect heaven as it is in God ; and so we may faile of both , by this misplacing of them in our desire ; they who seeke God first , are sure to find heaven with him , but they who looke at heaven only , are not so sure to find God : for in this Court the very aspiring to the Kings favour is the acquiring it ; and we know the having grace and credit is a better security for the making of benefit , then the affecting of gaine , is an addresse to the attaining of favour . This considered , we must be advised , not to reckon too much upon this baser species of mercenary love , for though it be admitted for some part of our account , it will not be accepted for the whole summe of our purchase , it must be the gold tryed in fire which the Angell adviseth us to provide , that must make the greatest part of the price of that precious Pearle for which we traffique : and this is filiall love , even as pure as wee can refine it , in this our ●ordid constitution : Wherefore I conceive it will be expedient to lay out some pieces of both these loves , that those who desire to discerne their differences , may have some facility to weigh their own dispositions by these portions of either of them exhibited as just measures , whereby they may judge their due proportions . §. II. Mercenary Love defined , and the relying much on it disswaded . MErcenary Love , is that which affecteth God chiefly , in order to our own remuneration , and so seemes to looke up to heaven , rather as on a mirrour of reflexion , then as on the essentiall splendor of Gods presence , whereby this aspect on God seemes more referred to the sight of our selves in him , then to the seeing of him in himselfe : this kind of love then savoureth much more of the minds immersion in our senses , then of the spirituall nature of the soule , which by her own instinct pointeth back to heaven , in order to a free returne to God from whom she issued , rather then that she is drawn thither by a reflexion on her selfe : and the more the soule is abstracted from selfe-respects , the more genuine and kindly return she maketh of love ; which free and ingenuous reaspiring to her own repatriation , we terme filiall love , which is to love God more fervently , for what he is to us by his own nature , then for what we are promised to be by his grace , which is a due to God , who as he is a father to us , in so admirable a kind , as his love to us , not his delight , as in other fathers , is the occasion of our being ; so his being , rather then his blessings ought to be the object of our love . But in our degenerated nature , mercenary love seemeth to be the Elder Brother , yet as it is the sonne of the Bond-woman , so is it not the heire of the blessing ; though God doth heare the voice of this Ishmael , and assignes some allowance to it , yet he settleth not the Covenant upon it : Filiall Love is our Isaac , the issue of a free ingenuous Soule , the spouse of God , and of that stock , Christ , as the Apostle saith , is born in our hearts , and the chiefe blessings of christianity are entailed upon this seed of the Holy Ghost , Filiall Love. Notwithstanding we must acknowledge this Ishmael of mercenary love to be a legitimate issue , though of a servile mother ▪ for King David himselfe owneth the Linage of it , saying , I enclined my heart to performe thy statutes for reward : So as I do not censure the matter , but advise the regulation of the measure of it : For it may be said to be of the nature of Dwarfes , which are an imperfection , not a perversion of nature ; and so like them , the lesse it groweth , the better it remaineth , the littlenesse of it making some amends for the infirmity : And we may say aptly , that this kind of love , is permitted us for the hardnes of our hearts ; for from the beginning it was not so , since we know God made the soule to reflect backe upon himself , directly , as a Beame emitted from his own goodnes ; and so it was to revert upon him , in as direct a line , as Rayes are reverberated upon the substance from whence they issue : But we know who changed this course of the soule of man , and taught her this flexuous serpentine motion of selfe-love in which she seemeth now to revert to God : For selfe-love moveth in a posture of indirectnesse and retor●●on , winding and looking backe upon selfe-respects : yet Gods indulgence is such , as he tolerateth this infirme , crooked regresse of the soule , when by the succour of grace , the heart is sollicitous to rectify and straighten the course of our loves reflux , bending as little as we can in the obliquity of our nature towards private references , and addressing the major part of our wishes in heaven , to the glory of God. When our hearts do sincerely aime and point at this straight filiall love , God , like a tender father , doth rather compassionate then reproach the wrinesse and indirectness of our paces , in this feeblenes of our feet , when our hearts are set straight in this way of our loving him , as we see fathers deale with little children , which they call to them when they beginne to try to go alone , when they see them crosse their feet , and reele forward in their weake faltering motions , sometimes falling by the way , they . do rather cherish them then chide them for this imbecility : so God , when he seeth the heart straining forward , with the best of our powers , towards a simple immediate love of him , doth not discourage this infirme staggering of our nature , between mercenary and filiall love ; and in conformity to this his Method with his children , God saith by the Prophet , I have taught Ephraim to go , and taken them by their armes , and then in condescendence to our degenerous and ignoble nature , he advanceth further , and saith , I drew them with the cords of Adam , with bands of love : that is , God presenteth us with such attractives , as affect most our interested constitutions , which are the objects of remuneration , and private salary ; and of these threads , ( made of the fleece as it were , of our own nature ) he vouchsafeth to frame cords to draw us , and fasten us to the love of him , but we must not take this mercifull indulgence given to our defectuosities , as a dispensation for the sordidnes of our loves , but rather in a holy effect and contention of gratitude , strain to love God the more purely , and irrespectively to our selves , in regard of the transcendent benignity of this dispensation . This supposed , we ought to consider mercenary love under the same notion , as Saint Paul exhibits to us the Law of Moses , as a Preceptor or Tutor to us in the childhood of our love , to lead it by degrees to filiall love , which is the full age of our affections : For indeed while our love is in this first infancy our minds may be well said to be in bondage under the elements of the world , rather serving upon a servile contract , then acting as heires of the Promise ; which dignity a Christian evidenceth only by filiall Love : indeed the other sort is rather legall then evangelicall , and alone bringeth nothing to perfection . §. III. Filiall love described , and some strong incentives presented to kindle it in us . NOw then ( as the Apostle saith , ) Let us leave these beginnings and rudiments of the doctrine of Christ , and covet earnestly the best gifts , and I will shew unto you a more excellent way ; by as much as the matter of the altar of perfumes was more precious then that of Holocausts , let us then leave fouling our hands with this brasse of mercenary love , and fall a telling out this gold of Filiall dilection . Filiall love is an adherence of our hearts to God , under this mixt notion , principally of his own being , and secondarily of our relation to him : So as this may be said to be a repercussion of his own light upon him , as simply as our compounded nature can reflect it , the light of Gods countenance impressed upon us , being by this love reverberated upon the divine nature , From the eyes of the hand-maid , fixed upon the eye of her mistresse , more in order to the duty of her nature , then in private affection to her selfe ▪ So that this kind of love seemeth to be in the regeneration of man in the age of reason , what the soul is in his first generation , to wit , the first principle of life : For our devotion is but as it were an Embrion before it receive this animation , which is induced by an infusion , even of that love , wherewith God loveth himselfe , since it is the holy Spirit diffused in our hearts , that quickneth and informeth them by this kind of love : This is then the onely sort of affection worthy of God , whereby we returne him that part of the divine nature , we partake by his communication , while we seem thus to remit the holy-Ghost back to him out of our hearts , loving God with the same affection , we derive from this residence in our soules . Methinks the dignity and present delight of this noble love ( though it were an unthrift anticipation in this our minority , and were to be discounted to us out of our future estate of loving ) might tempt a soule to take up for her present joy and satisfaction , the suavity and blessednesse of this excellent love : how much the rather ought we then aspire to this degrees of loving , when the estate of our reversion is reproved proportionately to the degrees of this our anticipation ? This may well be the Method of such a father , whose portions to his heires , are the injoying himselfe ; no wonder then , that the desire to preoccupate this state , should augment the childrens inheritance : For the Father ( who is infinite love , ) must needs be largest to them who have advanced to themselves the most of Filiall love : and the reason is , that this Celestiall Father can reward nothing but his own gifts , assigning alwayes second benefits , by the measures of his first liberality : and thus the more he hath inriched us with this love , the more he remunerateth the possession of it ; so that mercenary love when it is understood , will be found to damnifie it selfe , by this projected aeconomy of selfe-provision : for in this commerce , all private reference imbaseth so much the species wherewith we negotiate , as it falles in value , just as much as it riseth in quantity . When we reflect upon the state of humane nature , we may collect easily , how much God desireth this correspondence of Filiall love , since even from the forfeiture of all our filiall dignity , he tooke the rise of a nearer and firmer alliance of our nature unto his , and fastned it so to this filial constitution , as he took it out of mans own power , ever to divide or sever it againe from this relation ; for even the sinne of man can never divorce our humanity now from this filiall state , since the naturall Sonne of God , will now no more cease to be man , then to be God , so inseparably is our nature now fixed in this filiall reference ; for though individuals may by want of Filial love to the divine nature ) separate themselves from a blessed participation thereof in eternity , yet our nature can never fall from this divine conjunction , but shall remaine elevated above that of Cherubims and Seraphins to all eternity . O who can contemplate this , and consent to love God , lesse nobly then our present nature will admit , considering we have even the noblenesse of our nature , now set out to us as an object of our love ! for as it is in Jesus Christ , we cannot over-love our own humanity : and since God hath done as much as was possible for him in honour of our nature , shall man be content to love this God , lesse then is possible for his constitution ? nay there are grave Divines , who indeare this obligation upon our humanity by this supposition , that God lost the love of much nobler creatures , by his preference of mans nature before theirs ; and if the supreamest of all creatures , thought this as a partiality to an unworthy subject , a provocation to leave loving of God ; shall not this prefer'd creature derive from hence a powerfull motive to raise and purifie his love , in respect of this so obliged proposure ; whereof the Apostle glorieth , and insisteth much upon the prelation of the seed of Abraham , before the nature of Angels , as one of the strongest inducements , to ●nterest our hearts in this filial affection . And since God hath prefer'd the nature of man , before that of Angels , not onely in point of honour , but likewise in the part of succour ; why may we not suppose he valueth more the love of men , then that of Angels ? this conception may safely be made use of , to incite us to the studying the abstraction and spiritualizing our loves , to the purest degree of our compound nature ; in which ( the very disadvantage we have more then pure spirits in the devesture of self-respects ) may be converted into a conducement to the value of our purity , by reason the opposition of our bodyes in this disinterested love , is counted to us an indearement of our hearts , when in this reluctancy of one halfe , we reduce our love to that decree of implicity which is compatible with this our complexure ; and as Saint Jerome saith of the chastity of virgins composed with that of Angels , There is more felicity in the one , but more fortitude in the other : So we may say respectively of their two loves , that there is more happynesse in the one , but more Heroicknesse in the other . What Angelicall love exceedeth in the finenesse of abstraction , humane may answer in the fidelity of extraction , since his is laboured and formed out of repugnant matter ; for man must overcome , what Angels have not to resist , many materiall adherencies incorporate in his senses , insomuch as the sonnes of men for the purifying their affections , must ( as it were ) cease to be themselves , and these spirituall substances for the simplifying of their loves , need but rest and remaine themselves . Wherefore in this ods of natures , in this act of loving , the difficulty on mans part passeth as an allowance of some disparity in point of finenesse and separatenesse ; and taking our loves with this allowance , they may be thought as currant with God , as those abstracted affections facilitated by a more simple nature ▪ so that when man sigheth , ( as the Apostle saith ) as burthened with inviscerate interests , longing to put on this pure spirituall vesture of Filiall love , this kind of heavinesse of spirit , may be said to make his love weight in heaven ; and indeed the easiest way to lighten this kind of burthen of selfe-respect , is to sigh it away by degrees ; for nothing looseneth and bloweth off more this dust about our hearts , then these breathings and aspirations of the soule in a resentment of those impure mixtures , the body infuseth into her love to God ; so that we are , as I may say , allowed what our nature aboundeth the most in , which is sorrow , to make up that wherein our love is the most defective , which is simplicity and immixture ; since a pure and sincere sorrow , for the mixture and impurity of our affections to this indulgent Father , is accepted as a compensation for the defect of pure and Filial love . §. IV. Motives to Filiall love , drawn from our severall relations to God , as also from the dignity and advantages of this sort of love . LEt us observe a little under what affecting notions the divine Trinity vouchsafeth to exhibit it selfe to the love of man , the first person under that of a father , the second of a brother , the third of a comforter or a friend ; so that the love of man may be said to be an act wherein they have all one indentity , while they are distinguished into these three obliging relations , issuing out of the unity of love ; thus the deity seemeth to draw it selfe out into these several lines of benevolence , to take in all the wayes and avenues to our love , since there is no inclination that is not suted and matched by the●e agreeable correspondencies , if our affections do not so easily ascend to the relation of a father , we have that of a brother , which is level and even with the current of our naturall love , and if it seem to runne too stilly and slow in this channell , we have the respect of a friend and comforter to turn it into , in which our affections may be said to runne downward in respect of their pleasant current , and so to have the quicker motion : thus hath the divine charity fitted all the sympathies of our rationall nature , with competent and attractive motives to ingage our loves unto it selfe . Doth not then this Method prove what God saith by the Prophet , What could I do that I have not done for this generation ? shall man then leave any thing undone , that his love may retribute ? When the Prophet aslae●h in admiration of Gods condescendence , What is man that thou art thus mindful of him ? may we not answer , that though man was nothing but by Gods minding him , yet now by that act of bounty , he is become sonne , brother , and friend to God : Then may we not ask now with greater wonder , What is man , that he can be unmindfull of God ? and attend to the loving himselfe who is nothing , thereby deducting from his love to God , who offered him yet more for his affection , the becoming even like himselfe , for but loving him all he can , and specially when selfe-love which opposeth this integrity , reduceth him to worse then nothing ; surely no body can seriously ponder this state and obligation of man , and not cry out with the Prodigall , if he have hitherto mispent and dissipated his love , Father I am unworthy to look upon thee in this relation , and if he have not been such an unthrift , neverthelesse if he find much mercenary drosse sticking upon his love , let him humble himselfe with the unsetled father , in the Gospel , confessing , Lord I love thee , but impurely , and do thou purge the impurity of my love , and love that calleth in for this succour , groweth strong enough by this displicence of his weaknesse . This indulgent dispension with our defective love , floweth from that gratious relation of friends to the Son of God : which dignity seemeth so firmly instated in our nature , as the conferrer of it did not degrade , even Judas , after the forfeiture thereof , he was received with the title of friend , when he came to renounce all his rights to that concession , it seemeth he was yet in a capacity of being restored , if he would but have pleaded by love and sorrow for his restauration , he might have sold God , and yet have injoyed him , if he would but have loved him after he had sold him ; had he instead of casting the price of his dispaire , into the materiall temple , brought but back his faith and his love to the living temple , casting himselfe forward at his feet , as a counterfall to recover his falling backward when he fell from them , had he then with penitent kisses repai'd unto Christs feet , besought the taking off that perfidious impudence which stuck upon his lips , we may well believe Christ would have received him in this returne , with Friend thou art welcome , comming with these kisses to signe the Sonne of man's being the Sonne of God , and it is very probable he would then have equalized the good theef . O what cannot love obtaine of him who loved us so much , as he seemed not to love himselfe in the expression of it ? Let us then copy this love , as well as our disproportions allow us , and aspire to such a dilection of him , as may seeme a desertion , and even an exinanition of our selves , which were as the Apostle saith , the degrees of his love to us ; and in this our imitation of his love , we have a strange advantage of him ; for he was faine to take upon him the forme of a servant , to expresse his excessive charity , and we put on a divine similitude in this our exhibition of pure disinterested love to him ; for we manifest our partaking of the divine nature in this denudation of our own , when our love is refined and purged from mercenary respects . And when we penetrate into the divine nature , we perceive that we are so farre from losing any thing by this self-post-posure , as we lose even no time in point of our remuneration : For there is no interim between our loves looking on God for himselfe , and the seeing our interests in God , since in the same instant , our loves look directly upward upon this mirour of the Deity , it reflecteth to us our own blessednesse , and the lesse we looked for our selves , the more we then see of them , resplendent in that clarity . This Celestiall mirrour , maketh a reflection much differing from all materiall ones , for it doth not send back to us the same image we set before it , but a farre better then we had any capacity to expose unto it : for when our love looketh upon God , refer'd simply to his own essentiall purity : This sort of mirrour returneth to us not so much the image of our loves to God , as the representation of Gods love to us , by reason we see then God loving us , in this our intuition of his goodnesse : which reflection sheweth us a better character of this manner of our love , then we could have prefigured to our selves ; and when we behold our selves in that image of Gods loving us , we cannot overvalue our selves under that notion , so that this is a blessed and a safe course , joyntly to please God , and humour our own nature in a selfe-complacency . Thus have I endeavoured to figure these two loves , and I have set them both in the tabernacle , but in unequall ranks of dignity , the one without , among the utentsils of brasse , the other within the vail , among the instruments of gold : so as the most ignoble of these two species , is allowed in the service of religion in some degree , but is not accepted single , as sufficient for our religious oblation : For God tollerateth no longer the infirmity of that love , whereof we our selves dispence with the insufficiency , so that the relying upon mercenary love , may decry it , while our disclaiming the meannesse of it , may hold it up current with him , to whom King David paying the purest species , said , Thou art my God , and standest i● no need of my goods . §. V. Advises in order to the preserving this sort of Love and fraternall dilection , represented as a gracious rule whereby to judge of our rectitude in filiall love . THese two loves being thus set by one another , ( whereof I have not only drawn the several complexions , but delivered the diverse constitutions , ) there is little doubt which of them will be preferred , but much , which will be rightly pursued , for our degenerated nature is apt to believe that the verball preferring of Filiall love , is the having it : and certainly , many who have been neare it , have missed of it , by concluding they had attained it ; and many have lost it , by conceiving it might be kept , and left loose without much attendance , whereas they should remember that it is not the Spring of our fallen nature , that of it selfe riseth to that point from whence it fell ; it is the force of grace which can only raise and re-mount it to this elevation ; and our spirits must continually attend this operation of Grace , to force up this pure affection against the risings of our sensitive appetites , which make steepe oppositions to this reflux ; insomuch as if this worke be not assiduously intended , our affections quickly sinke into the channell of our earthy nature , which is interested and mercenary love . They who pretend to keepe their hearts exalted , as the Prophet saith , above the altitudes of the earth , in this purer element of filiall love , must watch it continually , when they hope they have it , and still pray for it as if they feared they had it not : and there is no so ill sign of our having any of it , as our presuming we have enough of it ; as Saint Augustine saith of the knowledge of God , that he who hath speculated his nature never so long , when he commeth to think he hath found a compleat definition of God , may be then said to understand the least of him : So may I say of Filiall love , they who have been never so long filling their heatrs with it , when they presume they are full enough , are then the most devoyded of it : It is in our love , ( referring to the immensity of God ) as in numbers relating to infinity , wherein any summe never so great , when it is once cast up and stai'd in any total , may be said to be further from infinity then a much lesser number , which is still running on without any determined period : So any degree of love to our Creator , being once voluntarily bounded and circumscribed , is farther off from our interminate duty of loving , then an affection never so much behind , that is still advancing without a purpose of terme or limitation . This then may be an infallible note of the deficiency of our love , when in any straine of interior fervor , we conclude we may stay our loves at such a pitch , and make plaines upon it , never aiming at a higher flight , and this may be a secure rest for such hearts , as are yet never so infirme in their loves , that as long as they pursue sincerely the premotion and advance of them , loving all they can , and resolving never to love lesse then all , they can improve their loves by any solicitude , they may believe they love enough , for nothing reacheth nearer Gods actuall infinity , then this ( as I may say ) optative infinity in the soul of man , which though she can never reach the other infinite existence , yet hath a possibility of never staying or limitting her motions towards it : This consideration drew from Saint Bernard this elegant indearement of the capacity of love , in these words to God , O otherwise incomprehensible Majesty to a soul loving thee ! thou seemest comprehensible , for though the conception of no soul or Spirit can comprehend thee , yet the love of a true lover of thee , comprehendeth all thou art , when he loveth all thy being , how great soever it be . What greater incentive can we wish for the purifying our love , then to conceive that capacity to be granted to our love on earth , which is denyed to our understanding even in heaven , to wit , the full comprehension of God ? but there is no love unlesse perfect filiall , that can beare this so large ascription : For our mercenary affection may be said to look upon divinity but as an object angular , onely as it pointeth unto our selves , and doth not spread out souls upon the spherical and circular form of the divine goodnesse , as it is it selfe , imbracing all forms and beings , which latitude and expansion ▪ is peculiar unto Filiall love , as an operation of that all-comprising charity , diffused in our hearts by the holy-Ghost : For all our love to God is inspired by himself , as the light inlightning , maketh the light that is illuminated . God hath provided so kindly against our mistaking of our way to this excellent love , as he hath set us a sensible mark to guide us by , which is fraternall love , which we have as a kind of visible object , whereby to direct our course ; so that if our love lose sight of this mark , we may be sure it is out of the way to filiall affection , for the beloved Apostle ( in pursuit of his Masters specifical difference given to know his disciples from others , which was the loving of one another ) giveth him the lie , that is so bold as to say he loveth God , when he hateth his brother : And sure it is a speciall mercy , the. laying for us these sensible steps of sociable dilection , whereon we may feel our hearts rising up to that imperceptible object of the Deity , that by loving what we do sie , we may direct the course of our love to what we do not see , if we wanted this land-mark , ( whereof the Pharisees took down the upper halfe , when they shortened the precept of loving our neighbour , to the length onely of reciprocall friendship ) our love would be much more exposed to deviation , in the course to heaven ; For we know it is much easier to keep our way at land , where we have diverse sensible marks for our guidance , and information of our advance , then at sea , where we keep our course by accounts of art , and little visible directions ; and our love to our brothers , seemeth to be a passage of our minds by land , since in that motion , in our own element , we have many marks and signes of the rectitude of our love ; whereas the elevation of our loves to the invisible being of God , seemeth to be a course at sea , wherein we are conducted onely by spirituall and abstracted notions . We may therefore account our selves much favoured by having fraternal love as a sign & secure token of our loves being in a straight and rectified addresse to God , and the bosome - disciple of Christ fixeth this , as the pole by which our love may safely set his course to our Celestiall Father , affirming that He who loveth his brother , abideth in light , and in him there is no scandale ; this is grounded on his Masters assertion , that the second precept of loving our brother , was like the first of loving God ; and these two loves may ( me thinks ) be said to be different : but as the Divines say , Gods attributes are distinct from his Essence , not really in their own nature , though they are severed by distinct conceptions in our understandings , to wit of Gods wisdome , goodnes , justice , &c : we form conceptions distinct from his essence , which are all really the same thing with it : In like manner we frame diverse notions of this charity , as it is divided into these distinct exercises , which is really the same , & is distinguished onely by our understanding , according to these several respects towards God and our brother ; for it is the same inspired love that streameth it selfe into these diverse acts or operations : Let us then blesse God for this precept of Fraternall love given us as a visible pillar of fire , which while we have in our eye , we may be confident of being in our way , to the term of Filiall love consummate in the sight of our Father , who is as yet visible but in his images ; wherefore let us attend unto this duty , as to a light shining in this our dark place , untill the day-star of Filiall love rise in our hearts . Thus have I set before you Christian Charity in the forme of Jacobs ladder , on which our love must ascend to him who rests upon the top of it , and in this similitude mercenary love seemeth to answer well to the lower rounds neerest the earth , on which our infirme nature is allowed to set her first steps , and so to rise by degrees to the uppermost marches which touch heaven , to the which none reacheth but filiall love , and our fraternall charities seeme to be the side-pieces which combine and compaginate the whole frame ; so that these three concurrencies do compleat the meanes of our soules re-ascent to her Creator : And since Christian grace is derived from the filiall relation in the Deity , Filiall love in this state of our adoption must needs be the pillar & strength of Christianity , which like the pillars of the holiest part of the Tabernacle hath the head cast of gold , and the fact of silver , that is , it containeth not onely the purity and preciousnes of speculative love , but the pliantnes and commerce of practicall charity , whereby the feet in action , hold a proportionate value to the head in speculation ; thus by the intelligence of speculative , and the industry of acting charity , our souls are safely re-conveyed into our Fathers bosome , where the portion of every child is no lesse then the becomming like the Lord of all , our elder brother Christ Jesus , whose Filial love hath purchased this co-inheritance for us , upon this condition onely on our part , of loving our father and his , with an affection copied after his ; and the liker we draw this image , the more we shall resemble him when we shall become like him by once looking on him ; let every one then that hopeth this , sanctifie his love , as his is sanctified . The fifeenth Treatise . The Duties of a Christian towards Enemies , Divided into five Sections . §. I. The precept of loving Enemies , sweetned by miny Reasons drawn from Christs injoyning it , and his acting it . NEver ●an spake like this , said our Saviors enemies of him , when they came armed with Malice , and Authority to offer him violence : This singular attribution was due to all he said , but cannot , me thinks , be more apposite to any thing he uttered , then to this injunction of , Love your enemies , as good to them that hate you ; The strangeness of this precept seemeth to imply , That the Author of Nature onely could be the proposer of it , because the complyment with it seemeth to require a reversal of the instincts of Nature , and looks like a greater undertaking , then the re-edifying the Temple in three days ; this seeming as many miracles proposed , as there are Humane tempers in the world to be wrought upon : For the answering of Hatred and Injury with Love and Charity , seemeth more incompetent with our Nature , then the proposition which posed Nicodemus , since i● may be said to be less strange for Nature to revert to what she hath once been , then to transcend so much her own dispositions , as to be raised from a Humane to an Angelical temper : For in this state of Charity , the spirit seems no ways acting by the impulses of the sense● . Me thinks those Coelestial Doctrines should have attested to his enemies , that it could be no less then the Creator of Men and Angels , that could undertake these Conversions of old men into children , and all men as it were into Angels ; and he it was indeed who proposed this renovation and exaltation of our Nature : and well might he do it , who had in his person brought God into Infancy , and Man into Divinity . We may ●i●y then proclaim of him , with them that heard him , referring specially to this article , of Loving enemies , that he taught not as the Scribes , but as having power : For the Doctors of the Law durst so little press this duty upon the people , though it were contained in their Commandments , as in complyance with the hardness of their hearts , they ventured rather to allow a Bill of Divorce to their loves , in this case of consorting with enemies ; and in this perverted liberty , Christ found the people strongly habituated . Insomuch as we may say not improperly , That o●● High Priest found the fire of this Charity , which came out of the flames of Mount Sinia , as much altered in apparence , as Nehe 〈…〉 did the fire of the Altar , that had been hid during the Captivity , which seemed turned into a thick water : And Christ Jesus , like Nehe●●as , took the same matter of the former precept , and spread it again upon the Altar , and extracted the first fire out of it ; for our High Priest explicated and unfolded this precept of Loving our neigh●●●● , the vertue whereof had long layen concealed , and seemed rather turned into a thick water of bitterness against enemies , then to retain any spark of love for them : But Christ by his explication and dilating of this precept , hath revived the fire that lay covered in it , and replaced it on his Altars , which kindleth now one of the best smelling Sacrifices we offer up in the Temples of the Holy Ghost , which is the loving of enemies , and doing good to those that hate us . This may at first sight seem such a burthen laid upon Christians , as their fathers could not ●ear ; but when we look upon the donative given at the same time that the imposition was laid , we may acknowledge these retributions , not to be tythes or first-fruits of that treasure which is dispensed to us for our inablements to this discharge , since the grace of Christ Jesus passeth all understanding much more , then this precept transcendeth natural reason ; For single morality hath by the hands of the Philosophers , affected to draw an exterior colouring of this image of Charity , in arrogating impassiveness unto humane wisdom : We then , unto whom the Divine wisdom hath imparted it self in so admirable a maner , teaching and acting this office , may well avow the gift to be much greater then the charge : And truly , when they are ballanced together , this order seemeth more an infranchising , then a fettering of our Nature , which without it seemeth rather bound , then free to revenge , such is the dominion of our irritated passions ; so that Christ , by this injunction , may be said to have set us at liberty , not to seek our own vindications , wherein the violence of our Nature seemed before to ravish us of Free-will : wherefore even in this point , wherein the Gospel seemeth the most co●rcive and constraining , it may rightly be said to be The Law of Liberty ; he that in our Nature led captivity captive by this sort of Charity , hath given the same gift unto men , as his members , whereby they are inabled to triumph by the same love over all foraign and in●rinsique enmities . We then who may own a participation of the Divine Nature , cannot justly except against this obligation , of acting more by the inspirations of that Nature , then by the instincts of our own ; and our Savior seemeth to have affected so much , the inviscerating this disposition in our hearts , as he claimeth the first introduction of this precept , to recommend it to us , as a special property of his mission , that the kindeness to his person might sweeter the asperity of the command , he saith , he giveth us this as a new commandment , To love one another , and thus owneth the having instituted , what he did but redintegrate ; it seemeth he meant ( by setting the most he could of himself to this order ) to work the better upon our Nature , by that sympathy which is more sensible between him and us , then between us and the other persons of the Trinity ; and surely all the prints of this duty were so efaced , as these conjunctions co-existing in Christs person , seemed requisite to induce this renovation , viz. Man for a capacity of suffering from enemies for our example ; and God for a power of imparting an ability of imitating such returns of love , to injuries and violations . But supposing these two capacities , united in the person of the precepter of this conformity , the newness of such a person taketh off all wonder , from any innovation can be induced by such a Ministery ; And , me thinks , we may say of this Doctrine of Loving enemies , as S. Paul did of that of the Resurrection of the dead ( though in this point Christs infirmity and passiveness promoteth the Commandment , a● in the other his prerogative and exemption evinceth the article ) That if Christ had not risen from the dead , the preaching of the Gospel would have been vain : So if Christ had not forgiven his enemies his death , and returned them love and benefits for all their provocations , the preaching of this article would have been of little efficacy ; for we know Christ found it wholly antiquated in the Law , and how little is it actuated in the time of the Gospel , with the help even of Christs precedent ? though he dyed for his enemies , and requires of us but the living with ours as if they were our friends ; this is but a favorable exaction , were the retribution claimed but by an equal : when God himself is then the sufferer , as well as the imposer , how can we be affected more with Humans enmity , then with this Divine friendship ; and leave following of Gods patern of charity , to copy out Mans draught of malignity , in his offending both God and his Brother ? Must not this preference of the example even of them we hate , before that of God , appear a strange ingratitude , when we calmly reflect upon it , since God hath been so solicitous , both for the cure and comfort of our infirm Nature , as he himself , in the person of Christ Jesus , chose to want all those things , the cupidities whereof do use to deprave and vitiate our affections , that by his contemning them , they might be deprised and vilified to our appetites ; nor hath he staid at this privation , but passed on , even to an assumption and toleration of all those things , whereof the terror and apprehension useth to divert us from the preference of his verities , that by his society we might be reconciled to these aversions , and animated in the pursuance of his preferences . Would we but consider then the remission of Offences to one another , as a debt we owe our Savior Christ , we might repute it a blessing to have some of that species of Charity to repay unto him , wherein he hath given us no less a treasure then our own Salvation ; and without the help of enemies we could have none of this precious species of love , which Christ so highly valueth , insomuch as our friends and favorers may be said not to be so useful to us , as our afflicters and maligners , when we make the best of them ; for they indebt us more and more to God , and these help towards our discharge and acquittance , by a means of paying , in some part , of the most difficult conformity we owe in Christian Religion : And we may observe , That Christ hath intailed most of his Beatitudes upon such estates as come to us by enemies , not by friends , as all sorts of sufferances ; and that friends commonly do less for us then we require , whereas enemies in this respect do more for us then we can wish , since out of their iniquity we may raise friends , that shall receive us into the eternal Tabernacles . This bitter fruit , planted in the middle of Christianity , and commanded to be tasted of , is as it were the counterpoyson of that which was at first forbidden ; the breach of which order induced the necessity of this , and this wholesome plant , as it is designed to cure the venome of the other , so hath it contrary properties , as the first was fair to the eye , and pleasant to the taste , but mortal in the operation ; so this is unpleasant to the fight , and unfavory to the palate , but medicinal in the effect ; this allayeth the heat of our feaverish passions , expectorateth all such obstructions as might impostume in our breasts , and draweth away the virulency of all those poysoned arrows that wound our flesh ; insomuch as that promise seemeth truly annexed to this , which was deceitfully given with the forbidden fruit ; for this doth really open our eyes , and shew us the true distinction between good and evil , whereof we are commonly ignorant , till the dilection of enemies giveth us this light , to discern injuries and offences to be no evils to us , without our helping them to that mischief , since the evil of pain can never change the species into that of guilt , but by our own voluntary translation . §. II. The averseness to this Duty ariseth from our corrupted Nature , promoted by divers subtile Temptations of our great Enemy . SInce our first Parents Reason was vitiated by this Temptation , of discerning good and evil , there is descended on us a curiosity of having them in this life still of our own making , and so out of our fellow creatures we make this composition of good and evil , by the rule of our private appetites : Thus cometh in that supposed variety of these two qualities ( the objects of all our passions ) which God hath no hand in ; for we attribute commonly these properties to things , as they respect our sensitive appetite , by which means , as many false goods as our fancies compose , so many true ills we frame by the same work ; for the wa 〈…〉 of such apprehended goods , is always accounted a real evil , and the fruition of them is likely in effect , what the privation is but supposed . Thus God suffereth things which have no true goodness , to work upon our imagination , under real apparances , and so to anxiate us as effectually , as if they were sincerely what they are fancied by us ; this is verified by the common experiment of our being so truly afflicted and perplexed , either by the defeature , or in the pursuit of vain desires ; and this vassallation is a penalty set by the true Judge of all things , upon our attempt to design , of our own heads , the forms of good and evil , whereof the right apprehension consisteth in judging of all things , as they respect the supreme and ultimate good of our being ; by reference whereunto we shall discern nothing to be an evil , that doth not deflect from the rectitude of that line which is drawn to the Centre of goodness , by the hand of him who is himself this Centre , Truth it self , and the way to it , as he termeth himself ; and our path is lined out to us by his hand , which hath drawn for us a trace of self-denial . So that in our peregrination through this world , we are not to go as if we were taking the air , where the fairest and pleasantest way leadeth always to our end , but as Travellers and Pilgrims we must keep on the straight narrow way , which Christ hath marked us , though it seem never so asperous and unpleasant , resolving with the Royal. Prophet , for the words of his lips to keep hard ways : Nay , in this our passage , our enemies seem to be our surest guides , since we may take a certain mark from them of our being in the way , which is our loving them ; and from our friends we can take no such assurance , for our kindeness and love to them doth very often mis-lead us into the by-ways of our inclinations ; so while we love but those that love us , we know our leader telleth us , we may be still in the ways of the Gentiles ; but when we love those that persecute us , and do good to those who hare us , this is an unquestionable mark of The straight and narrow way , treading in Christs very prints and vestages , in conformity to this rule of his dear Disciple , in this point of Charity , He that saith he abideth in him , ought himself also to walk as he hath walked . The great enemy of our Nature , who findeth the observance of this new difficult command , a proper expedient to repair the transgression of the first so easie precept , interposeth all his subtilty to divert this obedience , and he findeth this atempt nothing so hard a work as his first circumvention : for in this point he hath our Nature already gained to help him , whereas in his first enterprise it was fortifi'd against him ; in this case he maketh use of our eyes , being unhappily open , and presenteth us injuries , persecutions and hatred , as so horrid objects , that in their company he covereth even his own deformity , and appeareth lovelyer then they , to our imagination , in that light he setteth himself by them ; so as his own fouler enmity in the suggestion of malice and revenge is not discerned : and he is much bolder in this counsel , then he was in his first perswasion , for then he was fain to flatter us with the hope of having our eyes opened , and becoming like Gods , to be able to deceive us ; but now he presumeth to carry our wills by another kinde of insinuation , which is that of fear to become like inanimate creatures , having the eye of sense shut up and blinded by the conformity to this precept , the submission whereunto is represented by him as an examination and destruction of our sense : And our Nature ( which standeth too well affected to all propositions that seem to defend the rights of Sense ) is ready to take this enemies part in this determent and initation against all our other enemies , whereby the Serpent is commonly successful , in the discrediting this counterpoyson of mortification , prescribed for the killing of his first venome of disobedience . If we but reflect upon our first constitution and integrity , we shall easily confess this to be but just , that our Nature , which had but one commandment for her restraint , and broke that through a curiosity of enlarging her lights and capacities , should now be enjoyned to expiate part of this fault , by this closing of her eyes , and contradiction of her own sense , in submission to this commandment , so repugnant to our vitiated Reason ; so that were this imposed simply as a punishment upon our criminal Nature , it could seem but equal , that she who had introduced enemies and injuries into this world , should be obliged not onely to forgive , but to love and benefit them ; yet God is so indulgent , as in stead of exacting this duty , as a fine set upon our first forfeit , he seemeth to treat with us for the sale of our Revenges , as if they were Proprieties he would purchase from us , and offereth us no less then his eternal Love for our temporary dilection of enemies : Nevertheless , how few are there that will part with this illegitimate title to Revenge , even upon these terms . Our passions truly considered , are stated only upon Reversions , by reason they lay out always our present peace upon some succeeding expectation , yet they had rather trust their own powers , which can give them no security of their wishes , then resign their interests to God for such an exchange , as his promise of an eternal Triumph over all enemies ; and so likely , in stead of accepting this proffer of God ( which he is so gracious as to make even his own propriety , which is all Revenge ; our chief study seeketh how to evade the obligation of this precept , and how we may draw our particular aversions and animosities our of the compass of this order ) whereby we often make the party declared against it ( viz. Our private vicious Reason ) judge of the sence of this Commandment of , Love your enemies , and do good to them that hate you . The most part of the world take the same course to solve the difficulty they apprehend , as Alexander did with the Gordian knot , they will not take the pains to bow this precept , but break it out-right by a neglect and inconsideration of it : Others that would seem more reverent , are ingenious to elude it by way of explication ; by this means many bow it , so as to make it seem standing bent to their peculiar disposition ; and such humors use these words , Love your enemies , as some do , This is my body ; they strip them of all their literal sence , because they seem so cross and opposite to their Reason in a literal admission , they will not receive them in other then a figurative meaning , rejecting the reality signified by those words : Thus do those that would elude this precept of Love your enemies , because they finde this Command so averse to Humane sense in the literal acception , they would have it understood but as a kinde of figurative expression , to evade the reality of this duty , and so pretend to be obliged onely to some exterior shew and superficies of civility and fair behavior to enemies ( which is indeed but the figure or representation of Love ) while they decline the real presence of Fraternal Charity ; the reality whereof hath no less substantial a patern , then that of Christ Jesus's love unto us , given in this form , A new commandment I give to you , that you love one another , as I have loved you . It is not therefore so much the obscure , as the hard saying that averteth the conformity of our Capharnaites in this Article ; and alas , how many are there who are not scandalized at this hard saying , which seemeth so to their Reason , in the point of Faith concerning Christs Natural body , who do notwithstanding go back upon this Article of love to 〈◊〉 Mystical ? It is therefore requisite to plain and smoothe somewhat the rough surface of this Command ; for which effect there needeth onely an unfolding and deplication of the inside of this order , to shew , it is not so asperous and thorny as our Nature apprehendeth it by the first glances that light upon it . §. III. The relation wherein all Enemies are to be loved , and what offices are indispensably due to them , the omissions whereof can be redeemed by no other sort of Pieties . IF ever there were a just occasion of hatred given , it was that man had when he first perceived the injury he had received from woman seeing his own and her nakedness become as it were a minoir that reflected to him the figure of Death in his own face : How came it then to pass , that this passion of Revenge ( which is likely the strongest at the first straining , all passions being now so newly broken loose in the minde of Adam ) did not declare some violent resentment of this provocation , and fall into an aversion against his Temptress ? Sure it was , that he ( who had still so clear a light of his own Nature left shining in him ) discerned the Image of God remaining still upon her ; which object he saw deserved love and affection . This character , as it was not efaced by this occasion ( which was the seed of all injuries that have sprung up ever since ) so it remaineth still indelible in all Humane enemies : And as no iniquity can expunge that Image , so is there always left that object for our love in Humane Nature , even when it is the worst disfigured to us by any demerit of individuals to our particular : Unto this character is that love referred , which is by command assigned to our private enemies , whom we are not ordained to love under the notion of haters of us , nor to bless in relation to their cursing us , for this were to propose that for the object of our love , to which God cannot be reconciled , as Evil and Viciousness ; not could out Master and Law-giver love any , because they hated him : we may rather say , That because he did not love to be hated , he came even from Heaven to make friends of his enemies , that were capable of this Conversion , and shewed no love even unto Angels , in respect of the inflexibleness of their Nature , after their declared enmity ; but we can have no irreconcileable enemies , since Humane Nature is not invariable after judgement , like Angelical . Therefore all our Charity commanded for enemies , is in order to the working on them , by differing impressions , being designed to rectifie their enormity , not to confirm their crookedness ; for we are not obliged to any offices towards enemies , that are likely to continue and foment their pravity or malevolence . After our sincere and cordial forgiveness , all the assistance we are bound constantly to render them , is Spiritual , in fervent and devout intercessions to God for their recipiscence and restitution to his Grace . Temporal benefits are precisely due to them onely in cases of their extreme necessities , and in such proportions as rise not to the enabling them for those ill effects we may justly apprehend from their ability , what falls within our ordained duty , is , The not excluding them in any publike distribution of our benificences , in relation to our private discords , and the keeping our mindes disposed to succour and accommodate their particular distresses , in case of their occurring and presenting themselves to our charity . This is the term our Charity is positively commanded to reach unto , what it exceedeth this point is a free-will-offering , which passeth forward from the precept towards the perfection of Piety ; so that the positive exaction in this duty , can seem severe onely to such as are pinched with any of the straight orders of Christian Religion ; for all the exterior offices of obligation , respect onely the necessities of enemies , which our Nature hath no aversion to look upon , and it must be a very perverse temper that must not be moved to Charity by the state of superiority over an enemy ; besides , all our Supplies and Ministeries , both Spiritual and Temporal , are directed by God towards the conversion of our enemies into friends ; and in that respect we seem alowed a prospect of some present interest in all our offices , for the coals we are to intend the heaping on the heads of our adversaries by our benevolences , are such as are kindled in our own hearts , of Fraternal Charity ; they are not to be proposed as fuel to Gods fiery indignation against them , as is familiarly misconceived by many semi-Christians . When we ponder then ( even but rationally ) this duty , we shall finde it lighten in our hands the more we weigh it ; for what is commonly said of Death , sorteth well with this precept , viz. That is looketh horridly at the first aspect , but the longer it is looked upon , the less formidable it groweth , and by degrees it becometh familiar and unoffensive to our minde . In like maner the terror of this precept consisteth in the first aboard of it to our vicious Nature : the discoursing and acquaintance with it openeth to us the understanding of it , by which we are easily reconciled to our first prejudice of the severe countenance of this commandment ; and when we behold it in the form reflected from the light of the Gentiles , all Christians see themselves fellow members of one body : In which respect the resentment of offences may seem as unnatural , as our hating a wounded part of our body , because it paineth and distempereth the other : Doth any body project a revenge against his feet , for having stumbled and faln and hurt his face ? All wrongs and injuries done to one another , are ( in the constitution of Christianity ) but the failings and defects of one portion of the body , whereby another is prejudiced . Let them therefore who are so mindeful of those words of the Apostle , in not hating , but cherishing their own flesh , remember of these of the same hand , That we are all members of one another ; and so malice seemeth to incur this incongruity of hating part of our selves , if we allow our neighbor that relation to us which S. Paul assigneth him : If we would rather follow this method , of giving more abundant honor to the infirmer members , considering all injuries proceeding from some weakness and infirmity in the offensive portion of the body , this would be a prevention of that Schism so much censured by the Apostle ; and this course would keep the part offended from pain and vexation , whereas the other of resentment doth but indeed chase and inflame the sore . The Stoicks with the Ninevites will rise up in judgement against the viperous generation of our Non-Conformists to this Doctrine , when they upon the preaching of the voyce of Nature , undertook to suppress and mortifie these passions of Anger and Revenge : May not we then ( who have another maner of Dictator of this precept , even the Author of Nature personally acting this proposition , as well as preaching this observance ) fitly say to the Rationalists of this Age , what our Master did to the refractory of his , upon no unlike occasion , being upon the casting out of evil Spirits , if even your own children pretend to dispossess their mindes of all malignity , and to have the dominion of all passions , shall not they be your Judges , and condemn such , as with the succour of Grace conjoyned to reason , do not undertake the subjection of this passion to the precept and example of our Divine Directer ? The Holy Ghost intended this surely as a high reproach to Christs nearest kindred , when he telleth us that they did not believe in him ; and we are as much nearer a kin to God ( as I may say ) then the Heathens were , as Brothers are to one another , then Strangers : So that a Christians unconformity to this Doctrine , riseth to the highest degree of ill Nature and Malignity : They who remain wavering between the observance and the excuse of a punctual compliance with this order , are loose and unsettled in the foundation of Christianity , and all their superstructures of Alms and other materials of Religion , are but raised upon that sandy foundation Christ slighteth so much , which the least storm removeth and dissipateth : Such then ( who retain any uncharitableness in their hearts , while their hands are full of good Works , and their lives gilded over with the leaf gold of external Charity shining in the eyes of the world ) seem to me to do but as if a Leper should be very curious to make himself brave against the time of the Priests visiting his nakedness , since to our Searcher of Hearts , all cogitations are naked and discovered ; and if the interior be leprous and infected , we know even the finest garments and coverings it hath are accounted but unclean . Yet alas , how many are there who use this supervesture and palliation of their Souls , covering private Malices under specious Pieties ? all which are but like perfumes which one that hath an ill breath rising from perished lungs , employeth about him , which may take away the ill smell from such as converse at usual distances with him , but his bedfellow will not be deceived by those exterior Odours ; it is the breath of the Spouse which exhaleth those Odours after which the bridegroom runneth ▪ and smelleth them when he kisseth her with the kiss of his mouth : If the soul have not the soundness of interior Charity , all the gums and spices of Prayers and Alms do not sweeten her breath to her Divine Lover : In this case of her pretending to exterior beauty , tainted by this intrinsique blemish , she may be said to have the contrary properties to the beloved Spouse , for then it may be reported of her , That she seemeth beautiful , and yet is black ; though the complexion of her life be fair , yet the constitution of her substance is foul and unhealthful : Let none then conceive their Devotion sufficiently qualified , without the integrity of Charity for enemies . God is so gracious , as I have said before , that he offers to purchase of us all our claim to Revenge ; and men by specious acts of Religion , consorting with covered Malice , seem in stead of accepting this offer of God , to make him a proffer of a recompence in other actions , for his pretence of this alienation of their interests , and conveyance of their wils over to his pleasure : But alas , in this bargaining as it were with God by this offer of Pious exercises , we do but forfeit all we advance , and God applyeth them to the necessities of others , and accounteth nothing to our selves for the disoursement ; for God can accept nothing , in lieu of this conformity to Christ , it might seem a derogation from his exemplary remission of all injuries , if our obligation in this point were redeemable by any commutation . Let none then abuse themselves with this hope , to make such friends of the Mammon of Iniquity , as may protect their iniquity to enemies , let them leave their other offerings at the Altar of their distressed Brother , and go make their own unreconciled hearts an Altar , whereon they offer up to Christ crucified all their angers and animosities , which have this property of smelling very ill , while they are growing , and of making an excellent perfume when they are burning and consuming in the fire of Charity ; God smelleth these divers savors in them , in both these conditions : and surely S. Paul leaveth us no hope , that any act can move God which turneth not upon the Centre of Charity to on● Brother , since even that compassion which should break down our own houses , to build up harbors for others , and that Faith which did remove our Mountains and our Meadows , into the possession of our necessitous neighbors ; all these actions , I say , would be but painted schrines , wanting the substance of what they figure and represent , if Charity were not the engine that carryed all these motions ; there may be many works that hold this analogy with a tinckling Cymbal , the making their sound out of their hollowness , the being conscient of this emptiness of sincere Charity , may counsel the raising noise and voyce of their Piety , by the sound and report of exterior Charities , to such the Angel declareth , I finde not your works full before my God. Nor can we now excuseably mistake in the measures of this Charity , since Christ Jesus hath left us impressed and stampt upon his own life a new model of compliance with this new Commandment ; how unanswerable then is the method of many , who in stead of copying this exemplar , draw their charity to enemies by their own designs , by fitting this figure rather for their own Cabinet , then the Church of Christ ; this is the course of such as form their observance of this precept by the square of their disposition and facility to forgive some particular offences , that do not much sting their Nature , and allow enemies but such a sort of love as savoreth of contempt , which taketh away the taste and gust of Revenge : And so this maner doth indeed rather but change the dyet of our Nature , then keep her fasting in this precept from all her flattering appetites , for her vicious palate relisheth no less scorn and undervalue of enemies , then revenge and vindication . So that the figure of this Charity is lame and mis-shapen , and appeareth not taken , off from that mould which we have of our original , the form whereof is , Loving one another , as he hath loved us ; and in his model we shall not finde the least oblique angle of contempt to enemies : and sure though we cannot keep , in the forming of our Charity , an Arithmetical proportion to that of Christ , yet we must observe a Geometrical one in this our conformity ; which is to say , Though we are not able to attain to an equality of his Charity in point of quantity and greatness , yet our love may be in some sort at least adequated to his , in point of form and proportion , loving just so as he did , though not just as much as he ; therefore we are commanded to be perfect , as our heavenly Father is perfect , upon this occasion of our demeanor to enemies , which signifieth a conformity and similitude , not an equality or commensuration to the Divine perfection . As little Lodges may be built by the same model of the greatest Pallaces , so we are to design our Charity to our enemies , by the figure of Christs unto his , which excludeth all sort of animosity or malevolence against adversaries , and interdicteth all self-reparation , by contempt or despection of them , which voideth all the merit of sufferance and forgiveness ; and they who neglect the making their charity like unto that of Christ , in these proportions I have explained , will finde it so ill done , when it cometh to be set by that figure it ought to resemble , as it will not be known for Charity , so far will it be from becoming eternally like the Original Charity by looking on it , when every well copyed Charity shall pass into that configuration . §. IV. The inordinateness of our love difficilitateth this Duty , dissimulation in this conformity reproached , and many benefits derivable from a sincere compliance , represented : As also presumption upon the Theory of this Duty , disswaded . THe misapprehension of the Nature of Love seemeth a great occasion of our mindes being so aliened from the love of enemies ; pleasing objects do commonly strain our affections into such excesses , as we often know no love , but under the notion of a distemper in the concupiscing faculty ; and while our affections are accustomed to this inordinateness , we can hardly comprehend how love should be compatible with displeasures and contrarieties : So that the perversion of our amities , induceth this alienation from our enemies : Could we then hold love from straining into passion , we might easily stay anger from passing into sin , as is evidenced by the lives of all those who have discarded the pleasures of this age , whom we see keep in their hands so contentedly the injuries and offences thereof : We finde it verified in such estates , the growing potent when they are infirm , and the imitation of receiving Judas with , Friend , why art thou come ? they who are past being betrayed by the worlds kisses , are beyond the being disordered by the spittings of his ministers : But that even those , who are not called to this upper story of Christianity , may not mistake the nature of this love assigned to enemies by the image of that love they figure due to friends , they may be satisfied , That we are not enjoyned the same state and composure of minde to the adversaries and offendors , as to the friends and allies of our Nature . There is a certain inviscerate tenderness of affection , growing in our hearts for children and kindred , which is a kinde of spring of natural love , rising in our mindes , and running from thence in our blood , through our senses , and carrying with it a sensible joy and delectation in such affections : This sort of love is not ordained to be communicated to enemies ; and there is an intimacy and union between friends , resulting from an intercourse of mutual sympathy , which raiseth a pleasant alteration in the sensitive appetite , referring to such correspondencies : These sorts of consonancies and kindeness , are not assigned by God to the persons of our enemies and maligners ; this constraint is not put upon our Nature : To finde a refreshing air in the furnace of Babylon , is a transcendent grace , and rarely conferred but upon such as have been polluted with the meats of the Kings Table : Those who from their youth have disrelished the vain pleasures and honors of the world , may be gratified with this special benediction , of being tenderly affected to the persons of enemies , and the being solicitous to serve them , in conformity to the perfection of our patern , our Savior Christ . But our precise obligation reacheth no farther , then a sincere and cordial remission and forgiveness of all our offendors ; never seeking the least indirect retaliation upon the persons , fame or fortunes of our enemies . Upon the deficiency in these points , is our Saviors judgement denounced in the Parable , of our being delivered over to the Tormentors , in case every one forgive not his brother from his heart ; and in point of benefiting of enemies , the disposition is onely exacted , in order to their extreme necessities ; so that a temperate consideration of the terms of this Duty , will easily resolve with the Apostle of love , That even this command ment is not heavy . We must remember then , that this order doth not allow the common shift of the world , which is , The raking up our passion in the ashes of civil prudence , where malice is still kept alive , though it neither blaze nor smoke , to the perception of others : This allowance would make this precept the easiest to be observed , where it seemeth now the most incompetent ; namely , in courts where hatred , as well as many other mean things , is usually dressed up in so fine clothes , with so much art and dissimulation , as it looketh familiarly liker all things , then what it is . This disguise is the more criminal , as it seemeth to make even God of the party , by putting out his colours of love and sincerity , when all the exterior civilities and correspondencies are but set out as false flags , by which the enemy may be boarded with the more safety : for here the acts of enmity are commonly suspended , not so much out of fear of Gods prohibition , as of his defeature of the success , which is Judas's art , this watching an opportunity that the people might not spoil his bargain ; and so the attempt of revenge is but deferred by many , till it seem sure to the wisdom of the flesh , which we know is an enemy to God : In this sort Gods enemy shroudeth himself under his wings , while malice remaineth masked with sociable civility ; but indeed this dissimulation is so mean and irreligious a thing , as it may be said to brave God , and to fear Man : And having branded it with this infamous Character , I hope I shall not need press any farther the detestation of this counterfeit conformity . There may be so great advantage made of enemies , as certainly no ill-willer would act his malice upon one from whom he expected but a return of love : For the scope and aim of all violence and mischief , is the pain and resentment of the patient ; so that did we believe our harms designed would prove satisfaction instead of sorrow , malice would never alow the maligned party this gain upon her ; Envy would never set up her frames , if she thought that she did but weave her Rivals Nuptial garment : Christian Charity maketh this conversion of the works of her enemies , she cloatheth and adorneth her self by the same hands that invade her . Therefore we see most commonly , that they are such as are little skill'd in the nature of Charity , that offer injuries and studies revenges ; and it must needs be , upon their expecting such a temper of grieving and vexation in their patient , as they finde in themselves , otherwise they could not assail an enemy whom they conceived they should fortisie by their attempt : But true Christian Charity hath this excellent property , unknown to such strangers , and so improveth by her invaders by this unexpected capacity ; for there may be truly affirmed much more of the vertue of Charity , then was fained of the estate of Antheus , who was said to raise new strength from his fall , but this was onely after his being overcome ; he had been more invincible then Hercules , if he had doubled his forces by the gripes and compressions of his Adversary ; and this is the Prerogative of Charity , which therefore is insuperable by all violences , because she deriveth fresh vigor , even from the pressures of the hands that impugn her : In order to this , I have seen Charity painted with her hand upon a Compass , and this Motto , While I am press'd , I am inlarged , which aptly expresseth her true nature , and informeth us , That if we do not finde this opening and dilatation of ours , upon the pressures of enemies , we should resort to Christ with this sute of his Apostles upon this same occasion , Lord , increase our Faith : This request sincerely pursued in all our provocations , is always answered with this grant Saint Paul proclaimeth , of glorying in our probation , as it produceth hope , which is not to be confounded , because the Charity of God is poured forth in our hearts by the Holy Ghost ; and this infused love can be tested at nothing more approving , then Enemies and Persecuters : for true Charity must not onely have the clarity of Christal , but the solidity of Gold , it must not onely be lucid and shining in good Works , and firm , until some Violence strike upon it , but it must be like gold , by which it is so often symbolized , malleable and induring all percussions , without shivering or dissipation . This sort of Charity , hammered by the hands of enemies , and refined in the ardors of persecution , is that fire-tryed gold , which the faithful and true Witness counselleth us to buy of him to be made rich ; but this precaution is very requisite to be given such as intend this purchase , not to reckon on the possession thereof , until they have actually laid out some of it , since this error of the Angel of Laodicea is very familiar , to account our selves rich in it , when we are poor and void of it ; for the speculative promises we make to our selves of this treasure , are but such an account , as if one should calculate his wealth upon great Bonds and Obligations which he had made to himself ; our perswasions of this capacity proving often such self-deceivings , when this Charity is to be issued out in practise : For while the will may take this vertue upon trust , and pay no ready constraint and pain for it , upon these terms it freely engageth it self for future discharges of this Obligation ; but commonly when God sendeth enemies , affronts and indignities , to call in for the discharge of this Charity , our will doth oftner break and run away from them , then make good and acquit our Contracts : It is therefore but very bad Security which we use to give our selves , the presumption on this vertuous habit , before the practical demonstration ; for sure there is no precept of Christianity , wherein the speculation and the practise are more distant from one another then in this of , Loving our enemies , and benefiting our disobligers . §. V. The best preparatory disposition for the acting this Duty , which maketh no opposition to the course of Justice ; as also powerful persons admonished of their temptation in the point of Revenge , and animated by their exceeding merit in this fidelity . SInce it seemeth so unsafe , to presume upon the interior habit of this conformity before an actual probation , this question may well be made , What is the best preparatoty disposition , in order to the compliance with this precept , in all emergencies and occurrences of Injuries ? Whereunto I answer , The habit of sincere Humility , a vertue every one lays claim to , but most do it upon evidence which they forge themselves ; so as commonly , when the possession thereof cometh to be questioned before God , it indureth not the tryal ; In this case , we cannot recuse our Enemies for our Jury , since they are more proper then indifferent persons for this tryal , which is to be judged upon the testimonies of our humble and patient sufferings ; few will protest against flexibleness , under the depression of Gods hands , but most would fain hold the screw themselves , whereby they are let down , for fear of falling too violently or too low ; but true Humility abandoneth it self to the supreme hand , under which all other move but instrumentally , not excepting against any violent motions of secondary hands , whereinto it is delivered to be exer●ised . And if upon the pain we feel from our Enemies hand , we would with the eye of Humility look strictly inward upon our selves , we should for the most part discern , that it is dressing some defect we apprehended not before , as either the cancer of Self-love , which we have all in our breasts , or some tumor rising in Prosperity , or the Ulcer of Sensuality , or the vertigo and giddiness of youth , or the drowsiness and tepidity of Ease and Accommodation ; All which may be said to be like worms to Ships , that breed in us , eating and consuming us under water most , when we lie still in the harbors of temporal rest and security ; so that perfect Humility , understanding the unsoundness of Humane Nature , apprehendeth Enemies as Gods Surgeons , making all their operations , rather Cures of some Infirmity , then woundings of any vertuous quality . I may then safely propose to you the study of Humility , as the best qualification for the discharge of this precept , since he who commandeth us to take this yoke upon us , biddeth us , learn of him to carry it , because he is meek and humble of heart ; therefore by the same disposition we must needs be the best enabled in his method , to fulfil all righteousness . Nor doth this precept , of Loving enemies , and Forgiving offences , any way slack or retard the exercise of Justice , whose sword , though it draw blood , yet it sheddeth none , for it striketh onely in application to Gods order , not mans passion ; Princes therefore ( who are but Gods sword-bearers by the right of their offices , when they are provoked by any personal injury , as Ingratitude , or any other infidelity not legally criminal ) should remember , That though they have many other arms about them , yet they are warranted to strike with none but the sword of Justice . Revenge is justice that Nature would do her self , whereby that power which hath the command of regular Justice , may easily be deceived by our Nature , which ( when it is checked by the Law of God in this point of self-righting ) seeketh to slip in this appetite , under the cover of the Law of Man : Thus the animosity which powerful persons have in their hearts , easily runs through their veins into their hands , which hold and deliver out the publike Justice ; into which private interests do so commodiously insinuate themselves , as it requireth a great attention of grace to discern this surreption , and reject this intrusion of Revenge into the train and comitancy of Justice . Me thinks Princes , not being exposed so much as others to personal irritations , have it discounted to them in the equal imposition of this duty on them , of Forgiving private offences , and repressing the sence of particular displeasures ; since this Bridle must needs set the most uneasily upon their heads , the Crown seeming to take up so much room , as there is little left for the reins of this Command : In others , the violence of their Nature is often easily staid and repulsed by the steepness of the rise up to Revenge , but they are put to hold it pressing downhil , so that unless Grace bear the reins very hard , Nature will easily run away in this precipitate passion ; but as this difficulty maketh the restraint of this impetus the more painful , so the mastery thereof becometh more meritorious to them , then it is to less tempted Conformists . Certainly Princes who faithfully observe this command , make more of their provocations then they do of most of their bounties ; for by this subjection , they lay up their power in Heaven , in stead of laying it out on Earth : and at that day when all the Treasures of their Civil Liberalities shall be melted and dissolved , these their Sufferings and Self denials shall remain impassible , in that fire , which the Apostle saith , shall try all our works . Blessed then are onely those , who while they live here in greatness and authority , build their Monuments of such materials as may endure the fire of that day , when even the light affections of this life shall prove hay and stubble about their owners , passing through a flame , and the heavy passions of Anger and Malice shall sink their bearers into such flames as are never to be passed . Wherefore the best Monuments Princes can erect for their eternity , are arches of these solid Vertues , of Humility , Patience and Charity , which are the more strengthned , the more they are charged with the remission of injuries , and the dilection of enemies : These will out last all their Pyramides of secular Ostentation and Magnificence , the King of Heaven & Earth hath left them the model of this arch in his life , who was then in the strongest point of his Oharity , when he was bowed into this triumphant arch of Humility , bearing his Cross , under which as his body sunk , so his love to his enemies grew the more erected : none then can be so great , as to be exempted from this conformity , nor any so miserable , as not be solaced by this association . I may well then cast up all my divisions , respecting several conditions , and different provocations , into this total , That whosoever confess they have any sins , whereof they expect a forgiveness from God , must resolve to forgive their Brother , what offences soever shall require their remission , since this condition is expresly set upon their own pardons , If you forgive not men , neither will your Father remit unto you your offences : And our Savior Christ at his remove from his Disciples , left them this specifical distinction from the worlds dependants , The loving one another ; so as we may say , That our suffering King and Master hath set his Arms upon this Precept , for all his followers to wear , and to be discerned by . O let us then cast off our old Badges of Envy and animosity , which are indeed but the Cognizances of Cain , and let us put on his Livery , to whom we rightfully belong , remembring we are not our own , having been bought by a great price to glorifie and bear God in our body : And when we carry Christ crucified in our thoughts along with our own Crucifiers , the pretensions of our Nature to her resentments , will be out of countenance in that company ; and drawing all the grievances and aversions of our Nature , as coupled in the yoke with Christ , we shall easily confess , That even the burthen of this precept of dilection of enemies , sits but light upon the carriage of the Cross of Christ . The sixteenth Treatise . Considerations upon the Unsuccessfulness of a good Cause ; Divided into six Sections . §. I. That much Religion is required to assist us in this probation . THere is no Argument wherein Natural Reason hath more need of a Supernatural prompter , to help us to frame our conclusions , then in this of the miscarriage and frustration of pious and just designs , especially in publike causes : For God hath left us a convenient light , whereby to read the right of Causes , and our duties to them , which is our sincerest and most disinteressed Reason , judging by the known Laws of his Will : But to discern whether the Success or Defeature of any Cause concur most to the universal end of Gods Providence , this knowledge is seated in unaccessible light . We may read Gods present Will in Events , but not his consequent Order , which may require the demolishment of many particular goods , to build up the frame of the universal ▪ therefore the present ruine of single pieces of Equity , doth not derogate any thing from the goodness of their Nature : Wherefore the right of Causes ought not to be sentenced by the irregularity of Successes , which are always uniform to Gods universal design , though , disproportioned according to the model of our Reason . Surely they who shall seek to penetrate the Divine Providence by the eye of Reason , so far as to make a draught of the reasons of all particular occurrences , in the variations of Events , make such an attempt , as one that should gaze upon the Sun to enjoy more light , then when he looked upon the Earth : For they who press into this light , shall quickly be oppressed by the same splendor they design for illumination : And yet the infirmity of man is subject to such a kinde of Temptation ( viz. ) To study even the decyphering of all Gods characters , in which his hand to the Creatures is very often sent . For the successes and prevalence of Injustice against Honesty and Vertue , may be aptly termed Gods eyphers , in which his hand is soon discerned , but not his sense : Nevertheless , we do familiarly take Events for the key of all the characters of Gods Providence , and presume to read many of his Secrets very confidently by this key of the present form and figure of Events ; Nay , our zeal is often so ingenious in this art of decyphering , as it perswades us that we may even run and read the right of Causes by this light of Successes . Insomuch as S. Pauls case in Malta is very familiar in the world ; for while the Viper is hanging upon the Cause , and we are looking when it shall fall down and perish , then we make our Judgement to be Gods Sentence ; and when the Viper is shaken into the fire , and that destroyed by us , which was expected as our destruction ; when a cause recovers from this danger ; then commonly that is cryed up for Gods Cause , which before passed for his Curse . This is a familiar conclusion with such , who as we may say , know Gods Providence onely by fight , that is , by the external marks of Successes , and have no acquaintance with the nature and condition● thereof . Therefore as it is said of Philosophy , That a slight and superficial knowledge of it , may incline the minde of man to Atheism ; for if our minde stay , and rest upon second causes which are next to our senses , this fixure of our thoughts may keep our minde short of the Supreme cause ; but if we make a farther advance and progression into the reason of Philosophy , it will lead the minde up to Religion , as it shews the congruous dependency and subordination of all causes to Divine Providence : So in the first rudiments of Religion , which present us with a superficial aspect of Gods Justice under the notion onely of rewarding and punishing : This first impression may move us to conclude of the quality of causes by Gods present declaration in their promotion , or their prejudice ; but a judicious advance into the farther grounds of Religion , will carry us to a reverent suspense of our conclusions upon the present apparences of all Events , and apply us to the contemplation of Gods universal Providence , which the Psalmist calls Gods great abysse ; which when it is the most stormy to our Reason , when it drowns and desolates in our apprehension the right and justice of Humane actions , even then it runs in the proper course of universal Justice and Equity . There is also a regularity , even in the very wave it seems broken into , subverting all Humane order , though the concertation of this method falls not within our capacity ; for the Psalmist himself says , when the waves of this Ocean were gone over his head , Thy way is in the Sea , and thy pathes in many waters , and thy steps are not to be traced . A profound immersion in Religion , covers our Reason with a reference to Gods universal Providence , in those cases which seem to be void of his particular justice , whereas a looking upon Successes by the first glances of Religion , and discoursing on their Reasons by the flashy light of our private zeal to the Cause , may easily raise impertinent conclusions upon the present apparences ; and such hasty judgements are so little capable of giving rest to our mindes ; as they must needs keep them in a continual vassellation , according to the vicissitudes of contrary occurrences . Wherefore , as meer eagerness and zeal to the mastery and prevalence of any Cause , ought not to be the motive of electing our party ( for in that affection there is always some obliquity from the straight love of Right● , and leaning towards the conveniency , not an uprightness in our address to Justice ) so the success of our election ought as little to raise or abate the zeal to our Cause ; for by this varying of our measures , we seem to square our conformity to Gods method , as it answereth to the model of our Reason , by which we have framed conclusions upon our own suppositions of Equity : And this expectation of the Success of our Cause , comes nearer oftentimes to the flattering our own judgement , then applauding the Divine order and disposition of Events . §. II. Motives to constancy , after a prudent election of our Cause . GOd hath left us sufficient marks , by which to discern the right of publike Causes , though our mistake of them be very familiar , being swayed by some private partiality , which looks more upon the beam reflected back on our selves , then upon the direct beam , as it shines upon the publike good : But supposing us mis-led by our judgement , I conceive it less blameable to persevere firmly in our first application , then to be shaken from our party meerly by the motions of adverse Events . In the first case man doth but miss his way in seeking God , and in the last he seems to fear God may miss his way in coming to man ; for we know God is often said to come down to men in several acts of his Providence , and when the Psalmist says , He bowed the Heavens and came down ; there was a cloud , and mist under his feer● So that we must not look to trace his paces , nor judge of his design by some strokes and touches of his hand , but expect the time when the whole piece of his universal Providence shall be exposed and finished altogether : Then we shall discern how all postures , which taken severally did seem deformed , when they are set together in the whole design , do make an admirable concordance of Justice and Mercy . We must remember what S. Peter says , A thousand years , and one day , are the same instant object to God ; so as he sees all the broken and sh●vered pieces of our several times , intire at once in the mirror of his intellect , whereby all is evenness and uniformity in his spirit and sight , which is fraction and irregularity in our successive view of the broken portions of his Providence . Do not they then who are confused and distracted in their Opinions , upon the prevalence of unjust actions against the honest and unquestionable party , do , as if one should see a crooked and mis-shapen figure severed from the whole design , whereof it is a part , and knowing it to be of a great Masters hand , should yet wonder at it , and suspect the failing of the Artist ? when if this single figure were seen in the complete design , it would appear to be made for that mis-shapen posture it was to represent , in order to the perfection of the whole piece : For the particular present events in Humane actions which seem crooked , and deflected from the rule of Justice , are such portions of Gods Providence , severed for a time from the whole configuration ; for which reason , in this single existence of them , they seem disproportioned : Wherefore in this case we should look upon parts and portions of Gods works with the eyes of the wise man , concluding , All things live , and remain for all uses , and they are all obedient : all things are double one against another , and he hath made nothing imperfect : So , that which taken single may seem imperfect to our sense , being set doubled , and united to that part it belongs unto , becomes uniform , and complete in the total of Gods Justice . Since then our Faith tells us , That God hath disposed all things in weight and measure , we must suspend our judgement while the ballance is yet suspending , and not resolve by the present raising or depression of the scale , unless we pretend to hold Gods hand where our eye leaves it : For we know the scales of Providence are always in motion , as the Psalmist says , Now he humbles this part , now he exalt● the other : Whereupon this is that holy Kings supercession and suspense of his judgement , in these tides of the Abysse of Gods Providence , Thy cogitations are too profound for me . David rests his own cogitations in that depth which they cannot fathom , and satisfies his incapacity with rejoycing in Gods Incomprehensibleness , proclaiming joyfully , Thy Justice is as the Mountains , and thy Judgements as the vast Ocean , in which they who will study the reasons of the ebbings and flowings of happy and adverse Events in all kinde of Causes , shall be more confounded then the Philosopher was in the reason of the tides of the Sea. But one may more properly relieve himself , by doing with our Reason , as it is said he did with himself , by casting it into the bosome of the unsearchable Order ; concluding , Since I cannot comprehend the design of it , it shall contain and involve my submission to it . And being thus sunk deep enough into that Divine Element , we shall not feel the storms and agitations which are on the upper part of the waters . §. III. The variableness of the Vulgar upon Events , and a prudent conduct proposed . THe Athenians were a people so affected with curiosi●y and novelty , as rather then they would want new Religions , they would have even unknown gods ; so as their Liberties did not onely reach to the making of new Religions , but new gods : therefore it is no wonder if their Poets were their Priests , which moved S. Paul to argue with them out of their Authorities . It was no wonder this people , who had a several god presiding over every Humane action , should judge the equity of all causes by Events ; insomuch as when S. Paul preached to them one God , and his single Providence as the orderer and contriver of all productions and mutations , they thought this an abridgement of the priviledge of their Reason , to be enjoyned a subscription to one supreme Providence , without any private satisfaction to their discourse in the occurrences of this life : For when he told them , That by Gods works man could but feel out as it were by palpation in the dark the notion of the Deity , and could not expect to reade the reason of his administration by any light , but that of Faith ; this seemed to them babling , and talking idlely in S. Paul. Neither is it any wonder that people undetermined in Religion , should be so superstitious in Successes , as to make some Religion out of them ; for where Religion hath been loosest , Fortune always passed for a Deity ; and it is not strange that they who worship Fortune , should sacrifice their Reason to Successes , for then truly mens private Fortunes become their Religions . But where the knowledge and worship is resolved and uniform , the Divine Providence is erected in stead of Fortunes Altar , our Reason is offered up as an Holocaust totally consumed , and resigned to this order , and the fat of the Sacrifice is the evacuation of all our own judgements , in the event of things which do wholly transcend our Reason . Yet do I not pretend we should be wholly unmoved or unaffected with happy Successes , but in such cases we ought to look upon them , as they are simply in themselves mercies , not respectively , as we judge them sentences in our Cause : for in adversity the matter doth not declare Gods meaning , when somtimes it is intended to purge & improve , somtimes determinately to punish us ; therefore the matter of misery may be disliked , but not Gods meaning in it So prosperous Successes are sometimes meant as approbations , and often as derelictions to the desires of our hearts ; wherefore the matter of them may be affected , but the meaning of them not peremptorily concluded . Hence it is , that as in our enemies we may hate the sin , and not love the man the worse , so in our temporal advantages , we may be joyed with the success , and yet not like the cause the better , which is to have an equal disposition in them : For the choyce of our Cause must rest upon that immoveable Centre of the right and justice thereof : which when by our best and most disinteressed Reason we conceive fixed and setled , nothing that doth not better our Reason , can evidence more to us the goodness of our Cause : and uncertain Natural Events have not that vertue of improving our Reason ; they may more easily weaken it , if we study by the lines and editions of Natural Accidents , which are so false to the nature of Moral causes . Man is not set so hard a task , as to work to fit all Events with sutable Reasons to them : It was a strange exaction of Nebuchadnezzar upon his Magi , to declare to him not onely the meaning , but the very dream , as if they had been the infusers of it . They who search for Humane Reasons proportionate to the events of all actions , do , me thinks , as wilde a thing ; for they adventure to interpret Gods Actions and Mysteries by their own Dreams , since our ratiocination upon the secrets of Divine Order , is but an excursion of Fancy , which is of the same nature as a Dream in Religion . It seems therefore rather an indulgence to our weakness , then an injunction against our liberties , to be forbid to press into that light where we shall be oppressed by the majesty of it : For , What is man ( saith the wisest of men ) that he should follow his Maker ? and when he had applyed his heart to finde out the reason of all things , he confesseth , He had counted one by one to finde out the account , and yet his soul sought and found it not : So that his return upon his adventure , may well be our disswasion from the attempt , and a strong motive for us to rest upon this anchor of the Prophet , In the path of thy judgement , O Lord , we have patiently expected thee . §. IV. An information of what kinde of conformity we owe Gods declared Will in adverse Events . AFter these bounds set to curiosity , me thinks many are desirous to know , Whether their Wills are bound up to their Adversities . I shall endeavor to satisfie such enquiries by a clear Solution of this Question ; resolving them , That although we are restrained in the curiosity of Causes , we are not confined to a conformity of our Wills , to the material object of Gods Will , in publike calamities and afflictions . Our Wills must be fastned to Gods , in the formal object of our willing ; which is , to desire every thing in order to the accomplishment of his Will , in his universal Ordination of all things : But we are not obliged to be pleased in every material declaration of Gods pleasure , as in the defeature of a good Cause , the death of our friends , and the successfulness of our enemies . In these , and such cases of conforming our wills to the matter of our sufferings , we may , as it were , dispute the cause with God , and wish his Providence might work by other means : Because in this shadowed light of our Reason wherein we live , we do not see how the ways lead to Gods universal ends , to which our wils are only bound to be conformed formality , as making that Divine Order the rule of our final desires . We know Abraham opposed Gods declared Will , in the material part of it , in the destruction of Sodom ; and when God ordained him the Sacrificing of his Son ; he might justly have wished God had been pleased to appoint him some other testimony of his Obedience : This kinde of dissenting is properly rather a velleity , or wishing an alteration of Gods purpose , then an opposition to it ; and this imperfect adhering to Gods Will , is proper to this half-light we have of it , in our distance from the object of his universal Order . Those who in the light of his countenance look upon his Will , have theirs both materially and formally united to it ; because , as the Psalmist says , In thy light we shall see all light : Thus they discern how all they desire is in order to the universal end , and understand how all the discords which are now jars in our ears , are set to compose the harmony of the Divine Providence , wherein they have their parts , singing continually the praises thereof . But while we are looking through our glass , and the darkness of our riddle , we are not obliged to a clearer conformity of our Wills , then the nature of our light can afford us , which discovers not to us how all present advers accidents are pertinent to the efficacity of Gods universal Order ; therefore we are not imposed that precise adherence of our Wills to the material part of adversity . Upon this ground the Prophets presumed as it were to implead Gods sentences , by an expostulation with him about their execution . Moses makes a Remonstrance to God of the inconveniences of his declared Will to destroy Israel , representing the scandal of impotency whereunto his name would be lyable among the Heathens : and the Prophet Samuel , after the pronouncing of Gods sentence against Saul , seems to plead for him with his tears so long , as God asketh him , How long he would lament Saul ? not as displeased with this unconformity , but rather in commiseration of his piety , and tenderness of charity . The Prophet Jeremy pleaded so long against the rigor of his own commission , as God imployed his modesty to silence him , knowing he would not expect a grant in what Moses and Samuel should have bin rejected ; yet when he could intercede no longer , when his mouth was stopt , his eyes were let loose into streams , that seemed to run still against the tide of Gods judgements . And God allowed the Prophet Jonah a much stronger liberty , to seem angry at Gods mercy , and to dispute the justness of his perplexity . In all these instances the wills of the Prophets were formally concurrent with the Will of God ; for they made still the reason of their willing the accomplishment of the common universal disposition of Gods order , but we see they dissented in the matter of their willing ; they did not vote these special and precise means concurrently with Gods voice , because they saw not clearly how they stood in Gods design of the common good , and so might differ from God in wishing the order , though not the end . It is otherwise with the Angels who are in a fuller light , they discern how all Humane events are in their special order to the common benefit of the Universe , and so execute their Commissions of Benevolence or Indignation upon us , without any alteration of joy in our temporal blessings , or commiseration in their offices of destruction . This state of equanimity we shall attain , when we come to see face to face , that Face which shall make us like it , by looking on it , when we shall see him as he is , in whō we shall together see all other things as they are ; until then , while we see him but in the shadow of his works , he requires of us only our conformity to his wil , as far as he hath endued our Nature with a power of apprehending how his declared pleasure hath a consonancy with the universal good of the world : So that we have an injunction and a capacity of wishing always in preference of the universal good , before our private interest . And in those cases in which we are not convinced , how the ills we suffer conduce to that order , we may piously deprecate such Events , lament the exigencies they occasion , and sue to God for the reversing of such orders ; in which exigencies we may earnestly press the hastening of Gods time , and concurrently attend his will with patience ; for that is Gods time to which our Prayers have brought God , as that price was Gods price to which Abraham brought God for Sodom . This , I hope , will sufficiently explicate the sence of formal and material conformity to Gods Will , and so enlighten us in many obscurities and scuples , which the tenderness of our Conscience may cast over us , as apprehensions of con 〈…〉 against Gods order in our sorrow , and resentment of publike or private calamities . §. V. The infirmity of our Nature conforted by Examples , Holy and Prophane ; and the acquiescence to Gods Order with constancy , perswaded . BEcause this tryal of us requireth all the strength of our Grace , or our Reason , to secure us farther from being dismayed at the proneness of our Nature to slack●● in the confidence of our Cause , upon the prosperity of the advers party , we may look upon one of the strongest vessels of Gods building , and we may finde him in this storm driving upon all his anchors , when he confesseth , My 〈◊〉 〈◊〉 almost gone , and my steps well ●igh stipping away , when I saw the peace of sinners ; they are not in trouble , as other men , neither are they plagued as others : He could have no ease in the inquisition of the reason of this inverted appearance of Justice , till , as he says , he went into the Sanctuary of God : So when we finde our selves upon Davids slippery steps , we must follow him who leads us to take Sanctuary in Gods universal Providence , taking hold of his Altar there , his Inscrutable Wisdom ; and the passions of our Nature will be afraid to violate that holy Refuge , in disputing to draw us out of that Sanctuary by their Violences , as long as our thoughts rest themselves there , and our Reason doth not venture abroad to rove in the inquisition of second causes . It was upon the holy ground of this Sanctuary that King David trode , when he climbed up the mount Olivet barefoot ; his steps were then firm and sure , even upon all these sharp stones which were under them ; even those stones which Shimei threw in his way , did not give him the least trip , he walked upon this ground of , The Lord hath ordained him to curse David , who shall then say , Wherefore hath he done so ? it may be the Lord will look on my affliction , and requite me for this days cursing : Here we see King David walks so firmly on Gods Order and Providence , as his steps broke in pieces all Shimei's stones they trode upon ; and he was now no more moved in the diffidence of his cause , then he was elated with the right of it , when Shimei came to meet him , and lay prostrate at his feet to be trode upon : He then raised up his enemies person , and kept onely his injuries under his feet , which were so many steps to raise his eternal Throne : and certainly , all that Shimei threw at him proved the most precious stones , which the Hand of Providence set in the Everlasting Crown of this Blessed King. Thus we see the common infirmity even of the most sanctified Natures , while they are working upon the stock of their own Reason in Humane occurrences , and what a firmness and stability we may finde when we lay all our thoughts up to rest in the bosom of the Divine Providence , taking this advice in all advers Events , Yea , when thou shalt say he considereth not , be judged before him , and expect him . And as it is observed in the motions of the Heavens , that as the Orbs are nearer the first mover , so they go the faster in the common diurnal motion , & the slower in their own peculiar , which is opposite to the other ; so we may truly say , the nearer our mindes are raised to an adherence to the first Divine moving order , our Reason shall go the quicker in a consenting motion to all the common occurrences of Providence , and shall move the gentlier in the retrograde motion of her own Orb of Nature , and consequently the disquiets of our Nature shall move less in their passionate oppositions to all sinister Events , and we shal be the less frighted when with the Apostles we are going into the cloud , remembring the reproach God maketh to tottering confiders , Am I onely a God at near hand , and not the same at distance ? If ever we could have hoped to have been informed of the reason of the present advantages allowed to the wicked , it should have been when the Prophet Jeremy ( one sanctified even in his Mothers womb ) did so earnestly ask God this question , with a conjuration upon his Justice , saying , Lord , thou ar● just when I argue with thee ; yet let me talk with thee of thy Judgements : Wherefore doth the way of the wicked prosper ? Wherefore are all they happy that deal treacherously ? And yet God affords him no answer to this desire , but leaves him in such a suspense and perplexity , as in an holy confusion he challengeth even God of having misinformed him in his Judgements upon sinners , which were so long deferred : So we can look for no satisfaction in this point , greater then that answer which God makes to Daniel , when he asked , What sha 〈…〉 ●e the end of these things ? Go thy ways , Daniel , for the words are closed , and sealed up till the time of the end . Wherefore , in all the distractions and subversions of Kingdoms , pri 〈…〉 Ruines and Confusions , we must recur to Daniels conclusion , Blessed be the Name of the Lord ; wisdom and power are h●● , he removes and constitutes KINGS and Kingdoms . By this precedent , as near as our giddy Nature will admit , we must seek to fix our mindes upon that incomprehensible course of Gods Providence , which changeth all things without any mutation in it self ; and the nearer we come to this con●ixure unto that stability , the less obnoxious we shall be to the estuations of joys and fears , or the anxiety of wonder in all contingencies : For the chief motive of the disquiet of our minde , is the imperfect broken view we have in this life of the chain and coherence of second causes we see several links lying scattered and parted without the rings which make the connexion ▪ that is , we see daily mutations of all conditions , from good to bad , and interchangeably from advers to prosperous estates , but we discern no reason that linketh and accordeth these variations with our judgements , making a coherence satisfactory to our understandings in this distributive part of Gods Justice . This half-sight of the form of things , excites wonder in us , which is broken knowledge , when our understanding meets objects of strange effects , divided from their apparent causes ; for if we could see at once this chain of Providence set together , all events hanging linked to their final reasons , our wonder would presently cease : As we may suppose if the Prophet Daniel had lived to see actually the accomplishment of his Visions , while others had wondred at Alexanders enterprise upon the Monarchy of the World , and all the strange occurrences that did effect that work , he would have been little moved at those Events : And when cursed Antiochus destroy'd Jerusalem , and set up Idols upon the altar of the Temple , and abolished all form of true Religion ; when venerable Mathathias , and the glorious Maccabees had reason to rend their garments , and to be astonished at the desolation of Gods people , Daniel would not have been perplexed and amazed in all this confusion , as having had a prenotion of this , and the rest of the chain of Providence , which made the coherence of this action . In the like maner in all other prodigious Events , which coupled the successions of the other designs of God upon the world , whereof Daniel had a prevision ; he could not be confused at that , whereat others ( who looked but upon the broken pieces of the chain ) were justly astonished : But if Daniel had survived the issues of all his Revelations , and had come to those Times of which he was desirous to know the sequences and determinations , and was refused that illumination , and told , They were sealed Mysteries , and not to be opened to him ; if then he had seen the destruction of Gods people , and the violation of all things sacred , by the inhumanity of Gods enemies , he would then have been posed to have given a reason of these disorders , and must have resorted to Davids answer to himself , Such knowledge is too wonderful for me , it is too high , I cannot attain to it . Some satisfactory rest may be derived from the experiments and acquaintance with such cases , but still the reason of that order ( which is so preposterous to our conceptions ) will remain in the smoke of the Temple , wherein we may see God is present , but not how he worketh in it : The order of Gods administration rests in the Temple described in the Revelation , which is filled with smoke from the Majesty of God , and none can enter into it until all be consumnate . One that shall study the Story of the World in one Age or Century , shall finde Iniquity and Violence prevailing , it may be , many years over all Piety and Justice ; and insequence of time shall come to reade the prosperers and presumers in their powers destroy'd and extirpated by some exemplary vengeance ; then for some time may meet with vertue and godliness flourishing so , as to protect all their Vot●ries ; and then as he goes on , it may be , he will meet with a storm blasting , and withering all the fruits of innocence he saw before so flourishing : Thus alternatively through the whole age , he shall commonly finde an interchangeable variation from the happy to the persecuted state of goodness : And although in the period of that portion of time he chance to finde the most notorious impieties of it punished and revenged , in such sort as that particular may give him some sensible satisfaction of Gods Justice , yet he shall finde in no age the audict so perfectly made up , between Impiety and Punishment , as he shall not still remain perplexed in the account of Gods reckonings with the world . They who shall live to see , or reade the full Account of this present Age , will certainly finde at the end of it , the Fractions and Divisions ●urnm'd up nearer the true Account of Gods Justice , then it appears now in all these scattered orderless figures , which seem to have little reference to Equity ; but still the end of this Age will leave some confused parcels of Injustice , which are referred to the succession of time to make up , and rectifie : And in this kinde of sequence and relation , Times will turn and rowl over to one another , the last bringing still somewhat imperfect to the next it flows into , until Time it self shall be drowned in eternity ; so that while we see , as Solomon tells us , All things happen alike to him that offers Sacrifice , and him that breaks down Altars , he gives us this excellent caution , not to be tempted to say there is no Providence , If thou seest the violent perverting Justice , and Judgement in a Province , marvel not at the matter : for he that is higher then the highest regardeth , and there be higher then they . This is a cordial the Holy Spirit hath confected for us , to take in the strongest fits of Humane vicissitudes , to keep us from fair●ing in the unsuccessful state of a righteous cause : I shall onely give one or two Historical instances of many , which all Times afford in this Argument . The first is so memorable and adequate in all circumstances for our instruction , as no times can match a better , and no sort of Christians can reject it as president . This is the case of St. Lewis King of France , a person so holy , as if the most sanctified voyces of his Time had been to elect a King , they would probably have chosen him : This great and holy King starning with the zeal of repossessing Christians of the Holy Land , which is a figure of their Birthright , the heavenly Jerusalem , kindled most of the Christian Princes with the same ardor , which carryed many of their persons upon the place for the atchievement of this blessed Design : The beginning of this Enterprize was prosperous , in the recovery of many possessions from the Infidels , and restitution of the Worship of Christ into them : But soon after Gods secret Judgements strook this Army with an evident mark of his present displeasure , and by a pestilent sickness consumed most of his Forces ; insomuch as he was reduced to a dishonorable Treaty with Gods Enemies , and forced to return with a total defeature of his Design : Under which rough hand of God , his sanctity in Syria , like one of their Palm-trees , grew the higher by the weight of adversity it was charged with , and after a perilous return into France in his old age ( his zeal burning still the brighter in all the darkness of his Successes ) he made a second Expedition , with three of his Children , upon the same Enterprize , and landing in Africa , his Army was again seized by the destroying Angel , and one of his Sons strool first , and presently he himself was arrested by the same hand , and executed in his sentence of Mortality , though truly delivered out of his prison , and translated to that higher Crown which he had conquered in all his defeats . This was the unhappy Event , according to the stile of the world , which that pious King , and unquestionable Cause ; left the world to opine upon ; of which we cannot give a better vote , then he himself did in his sickness out of the Wise-mans mouth , Who can conceive the ways of God , 〈◊〉 more then a Tempest which no eye can see ? for most of his works are hidden ; Who can declare the works of his Justice , or who can stand under them ? for his covenant is afar off , and the tryal of all is in the end . There is another notorious president I have met with in the Ecclesiastical Story , which I have chosen of many , as it hath relation particularly to this Nation . King Harold of Denmark , who was the first planter of the Faith of Christ is his Countrey , and a Prince whose eminent sanctity deserved the publike testimony of the Church , by his admission into the Catalogue of the Saints : This devout King in his old age was assayled by the Rebellion of his own Son , called Swayn , a desperate Enemy of Christianity , yet it pleased God to give him Victory against his Father , and to Crown the old King with Martyrdome in the Defence of Christs Cause , and his own Right ; for he dyed of his wounds received in the Battel , where his impious Son remained Conquerer , and King. But soon after Gods Vengeance rose up against this Patricide , and expulsed him out of his Kingdom , and in many changes of Fortune reduced him to take Refuge in England and Scotland for many years . At last in many variations of his Unhappinesses , it pleased God to change his heart , and convert him to Christianity , of which afterwards he became a great Champion , and a Zealous ; and God imployed him here in ENGLAND to punish King Ethelred ( who though his person was not stained with his Mothers bloody hands , yet he did rise to the Crown , not by a Legitimate Descent in Blood , but by an Execrable effusion of his elder Brothers , through the wickedness of his Mother ) so as Swayn of Denmark dispossessed this King , and soon after dyed invested of the Crown of England . I thought this Example , in the various Occurrences of it , very apposite to this subject of declaring GODS mysterious Judgements , His Justice , Mercy ; and Longanimity , which is the Attribute whereby we are so much relieved in all our provocations of his Vengeance . These Examples may temper an hasty impatience to censure Causes by the Events , and repress in us that Natural forwardness of judging with the JEWS , those to be the greatest sinners , on whom the Tower of S 〈…〉 doth chance to fall , for we know our Saviors decision of such conclusions . §. VI. The Conclusion ; Regulating all humors in this probation . THere are many men of such a mould of earth , as the stony ground in the Gospel , who are quick in their conception of vertue , and active in the first impressions of the right and justice of their party , and so their actions are forward , and eminent in fair seasonable weather ; but if the heat of disaster beat upon them , for want of a w●ll-rooted constancy on the ground of true fortitude , they shrink and wither as fast as they did shoot out at first ; when they first begin to be followers of vertue , they should remember what our Savior said to his Disciples , Blessed is he who shall not be scandalized at me ; for in the attendance on goodness in this world , we shall often see it suffering and affronted . They who will serve under the Militia of the King of kings , must take the Covenant of Longanimity , in which consists the best part of the honor of a Christian ; for , as our great Master saith , If you love but where you are beloved , do not the Gentiles do as much ? so if you are zealous while you are prosperous , every unworthy person hath this kinde of honor to shew for his nobility ; but when you are to endure the test of loving of Enemies , that is , humbly to embrace all advers accidents , and to close with them , to wrastle still , rather then flye from the Lists where they are triumphing , when as the Prophet says , Strange lords have dominion over us , this is the sincere tryal of honor , even in morality ; in which , this perilous perseverance ( it may be ) i● but a counsel of perfection ; but in cases of Divinity , I am sure , it is a precept , as the Apostle saith in the name of our Master , If any man draw back , my soul shall have no pleasure in him . Hence it is , that as any defection from a good Cause is odious in Gods sight , so too much solicitude and vehemency , in relation to a quick issue out of our engagements , look unhandsomly in Gods eyes ; for there is always a great shadowing of Self-love woven with this colour of our zeal to Justice , in this impatient appetite of Success . Our Savior Christ at his remove from his dearest familiars upon earth , in a gentle reprehension to them in this point of earnestness , hath left us an order for our dependance quietly upon the common course of his Providence , without any inquisitive scruting into the times of such Events , as the cause may promise : For when they desired to know the time of his restoring their kingdom who were of his own house , his answer was a kinde of soft increpation to them , and a strong instruction to all times , It is not your part to know the times , nor the seasons which the Father hath put in his own power : This is a prerogative our Soveraign communicates unto none ; but as he proceeded to comfort again those friends he had check'd , we have our share in their compensation , for he doth impart to us also his Holy Spirit , which may assist and consolate us in the perplexities of all Times and Seasons . Let us therefore , by the residence of this Comforter with us , endeavor to correct our Nature in her promptitude and hastiness in our distresses , to make Gideons question to the Holy Spirit , If the Lord be with us , why are all these ills be f●ln us ? and to conclude , Sure the Lord hath left us , and delivered us up to our enemies , Let us procure rather to make the answer of Eli to Sa 〈…〉 in acceptance of Gods Judgements , It is the Lord , let him do what seemeth good to him : If we remain in this temper , we may boldly say with King David , The Lord will not be angry for ever ; he will judge the world in equity , and the people in his truth : therefore I will hope always , and will yet praise him more and more : Thus with the Psalmist , keeping God at our right hand , we shall not be moved , or dejected by any sinister Events in a sincere Cause . There is a far different superstition in the pertinacy of the Pharisees , and the facility of some people ; for they in a shower of Miracles falling down upon them , to anounce to them the time of the change of their Law , still called for a Sign from Heaven to authorize that Doctrine ; and some people are so prone to change their Law , as they call Natural Accidents , that favor their dispositions , Signs from Heaven to warrant their innovations . As the first were said to have eyes , and not to see , so these last may be said to see without eyes ; for their imaginations seem to them so illuminate , as the eye of their Reason is dazled when it looks against them : Such fancies commonly love to cast in troubled waters , and upon all successful draughts , they do ( as the Prophet saith of them ) Sacrifice to their own net , and offer incense to their drag , worshipping in a maner their own Spirit , which they have before invocated for their directer : Thus while they are so confident Expositors of the letter of Humane Contingencies , they are better Interpreters of Fortune then of Providence . They who are emboldened by the advantages , or abashed meerly by the miscarriage of a Cause of which they have reason to believe God to be the conducter , do as if the children of Israel should have thought God had been more in the Pillar of Fire , then in the Cloud , because it was a pleasanter object : The true children of Abraham , the sons of Faith , follow the Cloud of Gods Judgements , as confidently as the Flames of his manifest Kindeness , and murmure not at the waters of Contradiction , which they are often put to drink in this peregrination . St. Augustine says elegantly ; That every one would be content to overtake Christ at his home , but few are constant in following him in the way ; there is a contrary inordinateness in our Nature in the point of Gods Providence , for most are curious to follow with their ratiocinations the traces and steps of it upon Earth , and few are content to be transported immediately to the home thereof , which is Heaven ; that is , we commonly affect an enquiry into the Reasons of second Causes , and are busie in guessing at Gods meaning by them , rather then resort directly to the inscrutable order of Gods Providence in all Events , and so rest upon the faithful resciance of his Reasons : This course is the overtaking of Gods Providence at home , and not the tracking it curiously abroad , in the prints and traces thereof as it passeth through the world . This last ought to be the course of a Christian , to whom Christ hath left his Faith in the equity of Gods universal Providence , as the Apostle saith of his other Doctrines , That we may not be like Children , tossed to and fro with every kinde of Fortune , by which our great Enemy , the Prince of the Ayr , raiseth continually change of winds , to toss us , and carry us away into an opinion of that airy Deity of Fortune , which he hath set up for the Devotion of the worlds Fancy . I may pertinently then conclude with Saint Peter , in this case of Temptation to the Primitive Christians , Think it not strange , concerning the fiery tryal which is to try you , as though some strange thing happened to you ; it may be the time is come , that Judgement must begin at the house of God ; in which case we have this excellent advice from God by the Prophet Isaiah , Go my people into thy chambers , shut thy doors upon thee , be hid for a moment , till the indignation pass . Whereupon I will sum up all my resolutions with this excellent Exhortation of that most holy King David , in his most depressed condition , Expect the Lord , do manfully , and thy heart shall be strength 〈…〉 d : I say , wait on the Lord ; for they who have taken Gods Word for their repose , and acquiescence against the corrupted Testimonies of their own impatient humors , will by a blessed experiment attest the truth of this Asseveration of the same afflicted King , and beloved Saint , Blessed is the man whom thou chasti●est , O Lord , and teachest him out of thy Law , that thou mayest give him rest from the days of adversity , until the pit be digged for the wicked . The seventeenth Treatise . Of Solitude . Divided into two Sections . §. I. The most useful order in describing the nature of Solitude . MAny who have made Images of Solitude , have done like Painters when they draw Ladies ; who ( observing the most remarkable Features , as much as may make a resemblance ) cover the defects of the complexion with all the Art they can ; they set no freckles , or mark , nor pits , or unevennesses in the skin , accounting the best prizure of their Art , to leave the favor of the person on the figure , with the least touches of disfavor upon it : In report to this method , many who have figured Solitude , having set out the most noted properties thereof , have sought to sweeten all they could the disagreeableness , leaving no roughness or inequality upon the countenance of their Character of Solitude . But those who look upon it by the life , will finde much more unsmoothness and hard favor in it , then is exprest in such speculative Images : For the original Malady of our Nature was such , as hath left some dints and prints in the surface of the evennest state of our mindes ; there are harsh and unpleasant intervals of roughness , and inequality found in all the fairest complexions of our peace and serenity : Wherefore it concerneth us to possess our opinion with the most natural Image of Solitude we can pourtraict , and that rather rudely touched , then flattered : For when we come to the actual acquaintance of it , either by election or necessity , it imports us in the first case , not to have fancyed such a figure , as may have moved us to design it for a Mistris to some melancholy Fancy ; or in the last case , of constraint not to have preconceived any such hard favor , or disagreeableness , as may confuse us in our first aboard of it : But some previduation of it is easilyer taken off by acquaintance , then an over-charge of promises to our selves of peace and ease , can be made good unto us by our first communications with it ; because our mindes do easilyer acquiesce upon their proposals of moderate conveniences , then they can setle upon their fall from high overvaluations . I shall not therefore play the Painter in this draught of Solitude , but rather the Printer , by exhibiting the just impression of it , taken from the original stamp thereof , which I have in my hands , and shall design my print to bear the countenance and proportions of Truth , rather then the regular symmetries of a fair imagination , which is as Painters draw Angels , in whom they intend onely beauty , not similitude : For I may own the having taken this Lesson from Solitude , which I will practice upon her own figure , to prefer the benefit of the Reader , before the beauty of the Discourse ; and rather desire to impart by Charity the utility of Truth , then to affect the making my Solitude so lovely , as it may be rather good Company then good Counsel . This were to trade for Vanity with that Stock of Solitude God hath given me to acquit the Mortgages of my time ; and it is no mean blessing to be able to redeem time , even by the evils of our days . This is to grow so rich by the very Sequestration , as to be able to make provision of Liberty , peradventure at some time or other , even for some who are now Masters of mine : For this my Map of Solitude may be useful to all that are Travellers through the Changes and Vicissitudes of Times , though they seemed never so fixed in any station . I do therefore humbly present my Countrey with some Fruit of that Graft of Solitude it hath set upon the barren Stock of the other time of my Life , praising God that I may in some measure say with Saint Paul , The things which have happened to me , have faln out to the furtherance of my liberty in Christ ; Philippians , Chapter the first , Verse the twelfth . I shall not then endeavor to write the Laudative , but rather the Life of Solitude , in which the intermixtures of Good and Ill are co-incident to one another : And though I do not pretend the measures of my minde should exactly fit many others , yet the matter of my propositions , which is Vertue and Piety , will endure the taking to pieces , and translating into many good Forms , according to the sizes of several Dispositions . In God there is this inexplicable Mystery , there is Unity , and Singleness without Solitude ; for out of the Singularity of the Divine Essence , there is a Natural Fecundity and Emanation of a Plurality of Persons , in which consists Gods incapacity of solitariness ; for without this connatural Society , Divines affirm God might be said to be solitary , even in the middest of all his Creations , as Man was said to be alone among all the Creatures of Paradice , before he had a Consort of his own Nature . We need not stay any longer in this Mountain of the Divine Essence , clouded and overshadowed with this Mystery of a TRINITY in UNITY , it is sufficient that it afford us but so much Light , as to shew , That Solitude is not consonant to the Nature of Man , as he is GODS Image , and so provision was quickly made for that supply , after the singleness of his Creation . We must resort then to some Supernatural intervention , that may mediate between Mans Nature , and the Nature of Solitude , when he is reduced to it ; and thereby acquaint him with another kinde of society , when he is sequestred from that which is so familiar to him : Thus , as it were , rather translating his communication into another language , then razing out the impression in him of the love of company . And this is to change the nature of his society , and not the sociableness of his Nature . §. II. Solitude divided into three sorts ; and the first discoursed of . ME thinks all the states of Solitude may be pertinently divided into these three sorts , of Voluntary , Violent , and Neutral . The first is the operation of a Super natural agent upon Mans Will , which works upon it , as the Wise man says , Forcibly and sweetly , drawing our mindes out of the world , in such a gentle soft separation , as vapors are extracted out of the earth , while the vertue of the heavenly Spirit attracts our Will out of grosser immersions in the earth , unto the pure speculation of Divine objects ; the grace of such evocations falling ( as the Psalmist saith ) like dew upon a fleece . So as this egress out of the society of the world , may be nominated supernatural in the means , though voluntary in the act . The next is , when any exterior natural agent forcibly deprives us of the liberty of all society ; and this may often be just , in order to the general society of the world , which is maintained sometimes by violences exercised on particulars ; but is always offensive to the nature of Man : And so I term this sort of Solitude , Violent . The third ( which I state as Neutral ) is a mixture , and compound between the aptness and constitution of particular natures , and some exterior intervention of violence and offence to that humor , by which we are most affected to the world ; as a defeature of some hope , whereunto our mindes were most applyed , or some loss , of what our affections had made an intire transaction of themselves unto , or some injury above our reach of any reparation , and many the like violations of our mindes in the world , upon which we break off correspondence with it . And this condition of Solitariness I call Neutral , as having somewhat of both the other states of Voluntary and Violent ; for both these qualities concur to the composure of this kinde of separation from Society . For the first sort of these Solitudes , which I call Voluntary , that part of it which is disagreeable to the instinct of Nature , is reconciled by the mediation of the Author of Nature , who nourisheth the mindes , he calls ou● into this Desert , with lighter and more Spiritual society , which he showers down from Heaven upon them , as the Psalmist says , Man feeds upon the bread of Angels , Prayer and Meditation , which associates his Spirit to such company , as he thinks he hath rather one body too much with him , then want of any . There are many of the children of Abraham whom God calls , as he did their Father , summoning them by his voyce to come out of their Countrey , from their Kindred , and from their Fathers house , unto a Land that he will shew them ; and to this citation many do faithfully answer , quitting the Native Region of all their Inclinations , the habitudes of Flesh and Blood , which are so near of kin to them , and all the sweetnesses of communication , and solaces of company , which are the domesticks of their Fathers house , and the familiars of our Humane Nature , and separating themselves from all these in 〈…〉 e app●tencies , take their journey into the strange Region of Solitude , privacy and recluseness ; and when the Soul , like the Psalmists Spouse , shall thus forget her own people , and her fathers house , then the King shall be in love with her beauty ; and then this delectation of the Soul in our Lord , confers all the petitions of the heart upon it . When God makes these extraordinary selections and vocations to this passage through the Desert unto the Land of Promise , he spreads a Cloud over them by day , which shadows them from all the ardors of their sensitive appetite , and sets up a pillar of Fire before them in the night , of that fire which Christ came to bring into the earth , that illuminateth all the obscurities whereunto our Nature is subject , in the ecclip●e of Society , and warmeth and cherisheth that shivering chilness wherewith our Nature is so apt to be benumb'd , in the privation of the elementary light , and heat of our Nature , which is Communication and Society . This holy fire that accompanies them , doth not onely ( as the Psal . mist says ) Make their night as day to them , but even the devesture of themselves , their solace and delectation ; and by the same degrees that they are severed and discharged of themselves , they are replenished with that Society , which entertaineth them with that joy , wherein the fingleness is the universality of it ; for it is never all things to any heart , but when it is there alone ; This is the peace of Christ , exulting in our hearts : And in Colloss . 3. 15. this Society is the whole Trinity , which , as the Prophet says , Leads first into solitude , and then speaks to the heart , as though it would have nothing but the heart it self present at this entertainment . Such passengers as are truly led by this conduct , have for their Viatick , that hidden Manna given them , which is promised in the Revelation , in which they finde the several tastes of all their inclinations ; the relish of the society of Parents , Brothers and Friends , are all savor'd in this celestial Ma●na of Contemplation ; insomuch as they seem to taste in the source , and spring it self the divers relishes of all those currents of pleasure that flow our of it , before they take various infusions from those veins of the earth they run through . They taste the joys of Fathers , Brothers and Friends , in loving him , who is every thing to pure love : Thus being in the state which the Prophet says , shall be raised above the altitudes or elevations of the earth , they live in the scent and odour of the blossoms of the Tree of Life , of which they are promised to eat the fruit in the Paradice of God ; For our Supreme beatitude , is the contemplation of God , ripe , and gathered in the maturity of the full vision of his Essence , so as one of the sweetest fruits of Glory , is a perfect and consummate Contemplation . They then who live in this holy Garden of Speculation , may be said to be already under the shady leaves of the Tree of Life ; this state of separation from the world , seeming to be in such an order and relation to the supreme beatitude , as Adams Paradice was to Heaven , as it is in a maner of integrity of ●ase , and passeth away out of this life by a kinde of translation to glory . They live in the Suburbs of the celestial Jerusalem , whose streets are paved with fine gold ; and these suburbs in proportion are paved with refined silver , which is a proportionate purity here , to that perfect Charity wherein it terminates within the gates of the City . So as we may say of this kinde of separation from the world ( which is an ascending upon Jacobs Ladder ) Truly , this is no 〈…〉 her but the house of God , and the gate of Heaven . Of such Souls that live but at this little distance from their home , while they are still advancing from vertue to vertue , we may say with the Psalmist , Blessed are those souls which know this jubilation , they shall walk , O Lord , in the light of thy countenance , and in thy Name they shall rejoyce all the day , and in thy Righteousness shall they be exalted ▪ It is easie to say much in exalting this happy state of Solitude ; all the space between Earth and the empyreal Heaven , the seat of the blessed , being the scope we have to extend our thoughts upon : For no exageration that stays short of the sight of God , can go too far in the endearment of this blessed condition , as they who have read the lives of many Saints who have lived in this Region , will easily confess . I must confess my self very unable to say anything in order to direction , either how to walk in these Suburbs of Heaven , or how to finde the best way to them ; yet as one may print a good Map of a Countrey , or stamp of a City , and neither know the streets and passages in it , nor the ways in the Countrey that lead to it ; experience in both being requisite for this capacity : So though I am not at all acquainted with the purity of this kinde of Solitude , knowing it onely by sight , as having seen it in the Images of some Saints , I may have taken off this impression handsomly , without any practical skill in this Divine Exercise of Contemplation ; therefore I will onely say of it as a Holy man did of the Apocalypse , I admire it in what I do understand , and also what I do not understand , in honor of what I do : For truly the mystery of this Angelical life , is like the white Stone promised in the Apocalypse , in which a new Name is written , which none know , but they that receive it : So that I can say nothing to inform such as have received this white precious kinde of life , onely admire their felicity , who ( like Moses conversing with God ) see the hinder parts of him in this life , and have as it were the earnest given them of that which S. Paul saith , Neither eye hath seen , nor ear hath heard , nor hath it entred into the heart of man , the joy , I mean , of contemplating the Divine Essence face to face in the light of glory . What I may presume to say pertinently in order to my design , is to desire , That all men be very advised in the discernment of their vocation to this excellent kinde of Solitude , and to proceed as Samuel did , by Eli's advice , in answer to the voyce , not to presume upon their first interior motions , though never so clear , but to stay for the iteration and pressure of the same voyce often speaking to them , and not to resolve any thing finally , but by conformity to some Spiritual direction , to the end an acceptation of this excellent course may rather be the perswasion of Humility and Obedience , then any promptitude or fervor of our temper and complexion : For the voice of God to this vocation , may easily be mistaken , as the Jews took that which was a voice from Heaven for Thunder onely , so many take that for the voyce of God , which indeed is but the thunder of their own constitution ; some Spiritual fervors ( composed of the vapors of their Nature , that lie under the clouds of the world ) breaking out into some loud discontent ; which noise of our humors is often taken for the voyce of Grace . But this vocation is not so likely to be in the great wind of our first Spiritual impulses , or in the flashes of our new fervor , as in the gentle ayr and breath which the Prophet found the Spirit of God in ; that is , in a soft and equal temper of Humility , and diffidence on the power and vertue of our natural propensions ; not to trust every Spirit , but to try the Spirit , is the best advice in this great undertaking , and to bring it to the test of a prudent Spiritual Director , who may upon due examination testifie to our Spirit , that this is the voyce of the eternal Word , which pronounceth this , Follow me . And when we have truly heard this voyce , and answered to it by a self-abnegation , then the hundred-fold which he assigned even in this life , is paid in the relinquishment of all , and dissociation from the world , by this union with him , who is so much above all we leave , as he is all we can wish to have . This is all I can contribute to the reverential estimation of this best sort of Solitude ; and since the blessedness of it is much above my report , I will leave it with the Queen of She●a's admiration , and praise of the Master of this so well ordered Solitude , who is greater then Solomon , Happy are thy men , and happy are thy servants , which stand thus continually before thee , and hear thy wisdom . The eighteenth Treatise . Of a mixt sort , or of Neutral Solitude ; Divided into three Sections . §. I. Explaining this term , by exhibiting the state of Mans Will in his elections . NOw I have , as I conceive , rather paid my Devotion in this Saintly life of Solitude , then contributed any thing by my testimony to the beatification of it , I shall descend to the other two , which are more terrestial , and of my familiar , acquaintance . Wherefore I may hope to give some more pertinent information of the nature of them ; for as I may truly say , I have neither learnt wisdom , nor have I the knowledge of the Saints ; so I may also own , That I have seen many things by erring , and going astray , whereby I have found , that the sensitive part hath often an equal voyce with the rational , in the election of this second state of Solitude , which I have stated as Neutral , and so will treat of it in the middle , between those two I have termed Voluntary and Violent , as mixed and partaking of them both . What hath been said of the great Patron of Solitude , John Baptist , may , in my conceit , sort well with this particular I now describe ; to wit , That he was the Horizon of the Law and the Gospel , his state being a kinde of middle Circle that did divide those two Haemispheres , touching upon each of them : Such a position doth this Neutral Solitude seem to have , of being an Horizon between the two states , of purely Voluntary , and Violent Solitude , as it is a middle term between both of them , which parteth and disterminateth them from one another , and partaketh of either of them : For indeed it toucheth both upon Freedom and Constraint ; on the first , as it is an act of Election ; on the latter , as it is an effect of some exterior compulsion , which notwithstanding it cannot fully distrain the will , yet it lays such forcible motives upon it , as carry away the election in a posture mixed between Consent and Coaction ; and this is the maner of our willing in many occasions , when our Imagination suggesteth to our Will some apparent good , under the form of Real , and moving this choyce in a kinde of imperious maner of perswasion , carrieth the election , which although it be always voluntary in the act , yet may be said to be violent in respect of the means that wrought it ; forasmuch as that voluntary act holds more of the imperfection , then of the perfection of Free-wil , as being an act contrary to the order of Reason , thatdoth dictate rather the choyce of the real good , then the apparent , which is preferred in this election . To elucidate this point , we may consider , That the Angels now cannot make such a choyce , in respect their free-acts are always perfect and regulated by right Reason , though before they did see God it was not so , as in Lucifer is clear : when therefore such a vote is passed by our Will , it must needs argue a kinde of violence and tyranny indeed excerseded over our Reason ; and consequently this choyce partaketh of violence in point of perfection of the act , however it is likewise voluntary , in the order of our imperfect Natures , that are less truly free then Angels ; albeit we may be said to have an extension of liberty above them , viz. that we can choose as well to do evil as good , which amplitude argueth in effect imperfection and deficiency of liberty , no● any compleatment or perfection thereof : And for this reason , That by the order of Nature , the understanding ought to command in all rational elections ; wherefore it is rather a regulation of Nature to restrain the Will unto Reason , then any violence upon Free-will , to have it so confined or restrained . In proof whereof we may consider , That even mans Will ( which is now in via rebellious , when it cometh to be perfectionated in Heaven , or in patria , as Divines call it ) will be reduced into this order and conformity ; so while we finde this order inverted by the irregularity of our corrupted Nature , we may say many of our voluntary acts partake of a kinde of violence , when by the predominating of our Will over our Reason , they are rendred acts imperfect , however we may call them free : From whence ariseth this mixed amphibious kinde of election , which nevertheless doth not infringe the liberty of the Will , since that electeth always freely ; for no force of motives can rise to a direct compulsion of the Will : and the efficacy of extrinsecal impressions , in this case , may be fairly illustrated by Gods maner of working upon the Will , which he moveth efficaciously to his own end , yet freely in order to her Natures preserving his power and her liberty . After such a sort do external Motives very often carry the elective faculty of the Minde to some choyces and resolutions , moving the Will with efficacy , and withal conveying it with freedom to the determination : And this is the case ( I suppose ) of what I term Neutral , or Mixed Solitude , when any exterior injury from the world presseth the Will vehemently , to elect this state of life , which is often chosen , as in this mixed Disposition hath been represented : Wherefore the chief intendment of this Discourse , shall be to furnish the Will with such precautions , as may fortifie her against such violent assaults of the Imagination in this act of so great importance . §. II. Treating divers Motives that solicite this vocation . THe Soul of man being the seat of the Divine Image in Humane Nature , the instinct of sociableness may be said to be the eye , or the sight of the Divine Image in it ; for as the eye is the organ of light , which conveyeth to us the chiefest society of all material things ( and thence is the noblest maner of Commerce the Body hath with the World , as consequently the worthiest portion of our sensitive Nature ) So the instinct and Natural appetency of Society , is the noblest faculty of our intellectual : For by Society we receive all our rational light , as by the Eye we take all visible species ; and the love of company is not imprinted in us so much for our own private solace , as for the support of the common frame of Humane Society : So that the sociableness of Humane Nature , is in order to the conservation and comfort of the whole , by a convenient union of the parts : And the same reasons that require a due disposition of the several parts of our Natural body , for the decency and health of it , hold in the constitution of the Spiritual frame of our Nature , so as the love of Society is referred to the constituting of order , which consisteth always of parts , and is nothing but a due marshalling and ranking of divers and distinct portions , either in material things , or rational designs . Whereupon , since order is in Nature the final end of this impression of the love of Society , an inordinate love of Company may be out of the order of the sociableness of Humane Nature , as it may aim onely at some propriety that respecteth some such single desire , as is much severed from the common good of Society : and so many self-assignments may be in this respect said rather to tend properly to Singularity then Society . According to this rule all the busie negotiation of our passions , in the world , do rather break the chain of Society , then make part in the connexion , though they seem the onely rings and links whereof it is framed . Hence is it we so often see unruly and disorderly activity , and pursuit of some appropriation , occasion a separation from the world , as falling out with it upon the rejection of some unduly affected propriety : And upon these terms many do often break with the world , and retire in defiance of all other company , after this defeature of their particular pretence ; and so in effect they rather flie from the world upon a repulse in their assault , then leave it in neglect of what it possesseth : Wherefore in this quarrel with the worlds party , many do often change their side at first in despight , rather then their minde in a sincere distance of their affections from it ; yet on our first estrangement from the world , upon difference with it , God is so Divinely compassionate , as he doth not upbraid us with our first infidelity , in adhering so firmly to the advers party in all our successfulnesses , which we take as the pay of his enemies . All which truly understood , are but the excesses of Gods plenitude , who can afford even to his enemies , as his waste and redundancy , these his temporal Bounties , since The earth is his , and the fulness thereof : Insomuch as the infiniteness of the Divine goodness , is very often manifested most in the reception of such as come in to him , upon the worlds cashiering of them : For God accepts even his enemies Reformado's , and preferreth them often to great Trusts in his house . We cannot therefore discountenance this breach with the world , though at first it be not in direct order to the following of Christ ; for he to whom St. John forbade the casting out of Devils , because he was not of Christs train , was notwithstanding authorized by Christ himself : God resolveth often ( in this case of an indirect address to him ) as Christ answered St. John , in the forecited occasion , He taketh those to be for him , who are not against him : for many of such who are but so near Christs side as a declaration against the world , he doth often retain and setle in his service . S. Pauls Charity was a copy of this his Masters , who rejoyced at an accession to Christ , whether it were either by pretence , or in truth : So God is glorified in some degree in many such relinquishments of the world , which have at first more animosity then sincerity of Devotion ; because this defiance hath always some apparence of victory over the world , which still gives a kinde of alarm to the worlds party , and shews them the contempt of the world , standing before them in such a posture , as stirs up some reflexion upon the despicableness of it , or at least upon the distresses and dangers in it , and so moves , in some measure , towards a consultation on their estates . Yet do I not upon this foundation advise any hasty inconsiderate Sequestration of our selves from the world , though there are many ( who like some criminal and Banditi retiring into the the Sanctuary onely for safety ) have by the frequenting Gods domesticks , been sincerely converted into the family , and have taken up the arms of the Spirit , with which they have combated onely the rest of their life against themselves by continual mortification . In this maner many ( upon civil enmities with the world ) have ( in their retreat out of it , and taking the Sanctuary of Solitude ) found by degrees that Sanctification , which at first they did not chiefly seek , as God said to the Prophet , I am sought of those that asked not for me before ; and I am found of them that sought me not : This was the case of many who sought Christ at first , meerly for recoveries from incurable diseases , by the worlds Art , which had given them over , and found Spiritual reparations of their Souls , above what they projected . Many such bedrid Pal●ies , benumb'd and stupified in their passions , which are fain to be carried out of the world , by the violent hands of divers afflictions , being brought to Christ into such solitudes wherein he doth most manifestly reside , receive not onely the cure of their passions , which they sought chiefly at first , but are often staid and scaled with a Divine impression of the contempt of the whole world , and a sincere consecration of themselves to Spiritual affections . This happeneth when God in some rare cases useth instrumentally the worlds sharp tools , as fit and proportionate to work on some stony hearts , wherein his Image is much defaced , which he hath notwithstanding from all eternity designed for figures to stand in his house : But such are precedents of Gods Mercy , to reverence onely , not to relie upon ; for God ( as the Prophet saith ) doth often take out a stony heart , and put one of flesh in the room of it ; whence the Apostle telleth us , He hath mercy on whom he will , and whom he will he hardeneth ; yet he will harden none , but such , as like fire-stones , resist and grow harder by the heat of his love , or the flames of his judgements , which he hath first applyed to soften them . They who study Gods hand in all the various designs and colourings of his Works , shall discern it even in all those pieces of Providence , which are of such different maners , as have made many mistakes in the world upon this Conclusion . §. III. How God worketh , and how the Devil countermineth in this vocation , wherein a safe course is directed . THere is no notion under which we can more apply look upon God , then as a Physician to our weak Nature : He who knows all the properties of Actives and Passives , applyes to all constitutions their proper remedies ; and as some Medicines are not proper both for Beasts and Man , in regard of their different tempers ; So for brutish sensual persons , there are required stronger Drugs , then to more reasonable and ingenious dispositions . The Word of God makes this difference often between voluptuous and sensual habitudes , and between pious and vertuous constitutions , calling the one Dogs , and the other Children ; wherefore as the Physicians minister to some tempers onely such Drugs which they call Benedicta , blessed simples , which work kindly , and yet effectually upon them , & to others they are fain to prescribe Minerals , and more violent Ingredients to move them : So there are some such insensible habits of minde , as Gods Benedicta , his Blessings , and his gentle voyce of vocation doth not move ; but their strong Nature rather works upon them , and alters them , turning them into the nourishment of their passions , while all their temporal Benedictions are converted into aliment of their sensualities . Therefore to such indurate tempers , God ministers often rude and violent Minerals , so unprepared , as they seem to the world to be poysons ; these we may call Affronts , Losses , Dishonors , and all kinde of Disappointments : and these violent compositions work upon their Natures , and alter it , by which their cure is performed ; so that oftentimes the worlds Injuries prove R●ceits ministred , when it intends ruines : For while the enemies of our Nature , viz. all kinde of crosses and vexations seem to chase us out of the field , they convey us into that retreat whereunto God hath designed us . This is a frequent contrivement by Gods Providence , to secure his friends by the chase and pursuit of his enemies , and theirs ; as he preserved David from acting against him , by the malevolence of the Princes of the Philistines , who thought they had shamed him , by rejecting and casting him out of their Troops , when indeed they preserved him innocent , from staining himself in the blood of his Brethren . So God excites very familiarly the adversities of this world , to remove , and seemingly to expel his servants out of it , to deliver them from the guilt of loving the world , providing thus against their longer engagement with his Adversary , who is the Prince of this World. And as God vouchsafes to serve himself sometimes of the storms which the Prince of the Ayr raiseth in this world , by making them carry such wracks upon his coast of Solitude , as he designs to save with the loss onely of their temporal fraights : So the Prince of the World doth sometime make use of this Shore , for the casting away of many , to whom he shews it as a secure harbor or shelter which they have under their Lee , and can reach when they please , upon any distress of weather : And thus as an Angel of Light , he promiseth this Sanctuary , of retiring to God as a security which cannot fail , even after all the provocations of him , whereby he perswades many to sport themselves with him in his large alleys , in the days of their youth and fortune ; Leave no flower ungathered ( as the Wise man says ) of th●s season . And when either the winter of Nature , or of Fortune , hath withered and blasted all those sweets , then it is time enough to retire to Gods cover for shelter , who refuseth no sort of Refugiats . These insinuations do work with many , so as to embolden them to live profusely upon the present stock of their Time and Fortune , with this purpose , of taking Sanctuary either at some assigned time of their Age , or upon any pressing Contingency . Hence is it , that taking their Councel of Gods Enemy , he presents such Clients to him , as have robb'd him all their life , in a purpose to repair to him for protection against the Law , and exemption from his hand of Justice ; and thus , in effect , the house of Prayer is turned , and designed by such Projectors , to be but an harbor of Theeves . How often doth the Prince of Darkness amuse many with this falacy , who walk with him in his large alleys , even by this light he shews them , by which they conceive to see a safe issue out of this broad way , into the narrow paths of the Kingdom of Light ? But alas ! how many lose themselves in this labyrinth , and are founder'd in this calm Sea of the world , even while they have this coast of retreat , and Solitude in their eye ? And how many others , who are entred into the Port , sink there , by those leaks they bring in with them , never being able to stop those overtures in their mindes , through which worldly affections and passions soak continually into their thoughts some ill habit or other , still keeping intelligence with the world ? And for this cause many either revolt back openly to it , or else hold some private treacherous correspondence with it , in a nauseousness and distaste of all Spiritual aliment , and a tepid irresolution between breaking off and holding on that course ; and remaining in this nauseousness , we know how disagreeable this temper is to Gods stomack ; so that many presuming to take this Water of Tryal , being polluted by a long co-habitation with temporal loves , it proves to them rather putrifaction , then purgation ; and their mindes , in stead of a Spiritual conception and improvement , break out into an unsound and fruitless dissipation . Likewise as this deceitful project of relinquishing the world , is often preferred by the Father of Lyes to many sensual and brutish lives ; so , me thinks , it hath this property , common to many Animals , who believe when they have hid their head , that their whole body is covered , because such whom St. Jude calls bru●e beasts , seem to conclude , that when their bodies shall be retired and sequestred from the world , their mindes are removed and estranged from it : But they quickly finde the brutality of that opinion , by the blows and wounds wherewith the Images of the world assault and charge their mindes ; by this disabuse they perceive her nakedness and exposure to all those vexations from which they thought themselves guarded and covered ; and God , who regards only the posture and nearness of the heart to him , doth adjudge a punishment s●ted to this presumption , in revenge of their promising themselves the being able to carry their mindes out of the world into his Sanctuary at their own assignments ; he often receives the body onely , and leaves the minde still in this habitual loosness , making the bodies division in this separation from the world , the revenger of this presumption of adventuring to dispose of one of the most dear properties of Grace , namely , the retreat of our mindes by the right of Nature : For nothing is more peculiar to Grace , then to impart the joy and peace of the Spirit , in a state of contradiction to all the cases of the Flesh . It is in some sort a design of Simony , to expect the gifts of the Holy Spirit , upon the exchange of a local transaction of our persons . Holy King David had not onely stept into the way , but was running in the way of God , when he had his heart dilated and enlarged unto him , so as his Flesh and his Spirit both joyned in an exultation in the living God : Therefore it is very useful Animadversion , not to relie upon the Covenants of our own private Spirit for the conveyance of this so happy condition to us , of a godly retreat and ●eposure of our selves , since the more Nature promiseth , the less interest she hath in it , this self-arrogation being an evidence against our title to this possession of Grace . Upon these considerations I may advise such as are come to labor under the burthen of their mundanities ( which they have been less cautious in loading themselves with , in respect of this final discharge they have proposed ) to remember when they come to Christ to be disburthened that precedent in the Gospel , which relates aptly to their cases , which is , that of the ten Lepers , who when they came to Christ , stood after off , and lifted up their voyces with , JESUS have mercy upon us ; the consciousness of their pollution , kept them at that reverend distance : And Christs answer in this case is a very pertinent direction to such Spiritual Lep●●s , Go , and show your selves to the Priests , take advise of Gods Ministers , and their opinions of the cl●anness and purity of their intentions , before they venture into the communion of this Sanctuary of holy Solitude , otherwise their present offering may prove of as ill an odour as their former Sacriledge . If these Animadversions meet likewise with any such as are not urged by the pressure of their Consciences , but rather solicited so much by their natural temper and disposition to privacy and retiredness , as upon the least provocation of the world they are apt to break with it , these humors are desired to stay and pause ●●riou●ly and long on this suggestion ; for this may often be the operation of Melancholy which works this hasty promptitude : And as Melancholy is the highest degree of choler in the Humors ; so in these hasty sallies out of the society of the world , there may well be more Natural Humor , then Spiritual Disposition , and so this be rather a Disease , then a devout Constitution : Wherefore like sick men that forbear food long , while the Humor is consuming , these retreaters may for some time live quietly , as long as this Humor of the worlds disrelish is wasting and spending it self ; but after that is digested , the appetite of the world returns , and likely gnaws upon their peace , they having no natural food for it . Hence is it that such complexions ought to be very advised in this their assigning of themselves , according to the propensity of their Humors , which perswades them often , that what is indeed but the Ec●ho of their own voyce of Nature which speaks in them , is a Spiritual vocation : For their Natural Constitution raifeth that desire in their imaginative part , which causeth a little repetition and answer of it in the Judiciary and Rational power of their minde ; but it is rather from the hollowness of their reason , then the solidity of it , that this Eccho is returned . The result therefore of all these Examinations of several Cases , must be , Not to conduct our selves by the precedents of special extraordinary vocations of some , whom Christ hath sent for out of the streets and by-ways of the world , that is , immediately from the foulness and immundicity of their lives , and by his Messengers of Crosses and Afflictions , compelled them to come into his house : For these Cases are prerogatives of Gods Grace , which do not alter the known Laws that are enacted by him ; by which Laws we ought to try our vocations , to wit , by the mature advice of those Judges he hath seated in his Tribunal upon Earth , his Church ; and by their Sentences to make the tryal of all our own private impulses or motions of our Spirit , to this dispossession and abnegation of the world ▪ Christ himself hath ruled this case in an excellent Parable , of one that builds a Tower , which is properly adopted to the design of a contemplative life , as it is the erection of a frame of life , raised high above the other parts of the Earth , and intended for prospect and discovery ; so that none must undertake this edifice , but after computation of the pertinencies requisite for the finishment , lest they expose themselves to the reproach , of having begun what they were not able to finish ; and this reckoning and account of our provision , must be made by the consulting of a prudent Spiritual Surveyor , not trusting to the Architecture of our own Spirit , in which we must zealously , often and humbly consult the eternal Architect of all Spiritual frames , for a sincere discernment of his order , in the regulating our own designs , with this address of the cautious Spirit of Holy David , Lord , grant me to know the way wherein I should walk ; for I have lifted up my soul to thee . This parting and separation from our own Will , is the first leave we must take in our valediction to the world ; and this is not to be done by a hasty dismission of it , for so it is but a weight thrown upward , which is fastened to us , and falls quickly back again ; therefore it must be loosened and severed by degrees , and steeped , as it were , in the fresh springing water of Prayer and Mortification , whereby it will peel and fall away the easilier : Some perseverence in this disposition is requisite , to blanch and whiten the intention perfectly . St. Pauls advice for our preparation for the Holy communion , is , me thinks , very properly applicable to this our preparation , for participating of this Spiritual food ; for Religious Solitude is the Table of the Holy Ghost : Therefore , let a man examine himself , and then eat of this bread of life , for he that presumes to taste of it unworthily , may be truly impeached as guilty of much irreverence to the Holy Spirit , in venturing to come to the Communion of his Gifts and Graces rashly , without a due consulting of his invitation . I need not urge our precaution and advisedness in this case farther , since our temerity in it is brought to be a kinde of Sin against the Holy Ghost : Whereupon I will close up this Advertisement in St. Johns words , Beloved , believe not every Spirit , but try the Spirits , whether they be of God ; for many false promises of this Spirit of an happy Solitude , are current in the world , it being truer in no case then in this , It is not of him that willeth , nor of him that runneth , but of God who sheweth mercy . The nineteenth Treatise . Of Violent Solitude , or Close Imprisonment ; Divided into eight Sections . §. I. How unwillingly our Nature submits to the loss of Liberty and Society . IN the case we treated last , the Will needed a premonition against the deception of sight ; for our Will in fits of Melancholy , looketh commonly through the glass of our Imagination , upon such objects as flatter that humor most : This Perspective of our Fancy is often cut into such angles , as represent various and false colours of perswasions , wherewith the Will is inveigled , such species proving not real when our Reason cometh strictly to oversee them . Therefore in the election of Solitude , the elective faculty was to be instructed against the falacies of discourse , upon which , the Resolution is to be grounded ; but this case requireth a different direction : For here , the best course the Will can take to rectitude , is , to be totally blinded and cieled , that she may make the straighter mount upward to the eternal Will , and not amuse or perplex her self by looking about , with a solicitous inspection into second causes , but may pitch at the first flight upon the primary cause of all Contingencies . Our Nature requireth much precaution in this aptitude , to intangle us under the pretext of infranchisement , by the liberty of reasoning out the Causes of all advers Accidents ; for in this case of loss of Liberty and Company , our Nature likely seizeth on curious disquisitions of all Humane Reasons , as the next thing she takes hold on , to make company out of them , and the contrivement of issues out of these straights , is a sort of freedom our Nature takes , as some imaginary reparation in her necessity ; by reason wherof these are cōmonly the first occupations wherein our Fancy seeketh some divertisement : and this entertainment may lighten the weight a little , by removing it to and fro in our Fancy , not letting a sad apprehension setle upon our mindes ; but all this agitation of discourse , as long as it is but in circumference about this world , and in the element of secondary Causes , is still but a circular motion , which maketh no progression to our end : for till our mindes are risen and fixed upon the supreme Cause , all the various projects and motions of our Fancy , are but cooling a Feaver with ●anning upon the distemper'd patient , where the ayr may afford some exterior refreshment , which may be an inflaming of the disease ; but if our Will be 〈…〉 eled at first , with the Dove of the Psalmist , she flyeth up immediately to her rest : The sooner then we spread our thoughts upon the wings of Faith , the more haste we make to be lodged in rest and tranquility of Spirit . Liberty and Society are two so dear Proprieties of Humane Nature , as natural Reason can give no equivalent exchange in satisfaction for them : The Author of Nature can onely recompence this privation of two of the best Functions of our being , and this by a communication of no less then his own Nature , which is , by filling up these breaches with his own Spirit , otherwise our Spirits will certainly remain empty and destitute of peace and consolation : For God , who made Mans Society out of Man himself , hath left the love of Company so inviscerated in him , as that deprivement seemeth now to take more then a rib out of him , even the better half of his Minde seems intrenched from him ; insomuch as his Reason seemeth to be left but one-handed , to minister to him in this Exigence , which would require a reduplication rather for his support ; But Nature is so unable to make this supply , as for the redintegrating of his minde , he must resort to a Supernatural suppeditation . §. II. The deficiency of single Natural Reason argued for Consolation in this case ; and the validity of Grace asserted . WHen I consider the strange undertakings of the Philosophers , me thinks they have charactered to us the power of Natural Reason , in a fabulous figure or Romance , setting it out as vanquishing all corporeal sensibleness , armed with never so many strong afflictions , dissolving and disinchanting all the Charms and Spells of Passions , although their characters be set never so powerfully against the efficacy of Reason , which they exhibite in this predominancy , dispersing all Errors , rectifying all oblique Opinions ; thus have they fancied the superior part of the minde , inthroned in such power as may easily blow away all ayr , even of any Sedition , that riseth in the inferior Regions of the imaginative or sensitive faculties ; Reason remaining in the posture of the Queen of the Revelation , proclaiming , I sit Queen , and am no Widow , and shall see us sorrow . But they who account upon this Self-sufficiency , shall quickly finde how impracticable these strong speculations will prove , when they are bound , and the Philistines are upon them ; that is , inclosed in Solitude , and assailed by Natural distresses and vexations ; if they shall then expect such a Hercules of their Reason , as they have seen painted by the Stoicks , that should break through all these Monsters , and remain fortified by all these labors , they will soon perceive their projected securities had more of Poetry then of Prophesie : And sure I believe one that trusteth to the power of Natural Reason , upon the word of Philosophy , to deliver him from all faintness or deficiency of Spirit in this state of Violent Solitude , doth as if one should perswade himself inspired with the vertue of some fabulous Heroe , with whose character he had been strongly affected by reading his Romance ; for when he comes to combat his vitiated Nature in this Spiritual atchievement , he will finde such a vanity in his speculation . The Fable of Ixion is a good figure of this kinde of presumption ; for projecting to enjoy Juno ( that is , some celestial Prerogative ) they do but embrace a cloud , and by this mixture they beget nothing but Chymera's . Certain it is , that Christianity doth afford such Spiritual Samsons , as carry the gates of their Prisons away upon their shoulders up to the Mountains , and break all their chains as flax , raising their mindes , with the Psalmist , up to the mountains , contemplating Gods Providence and his design upon them in so high a degree of resignation , as even their Prison and their Solitude are rather Marks to them of their liberties , then Manacles of their Spirits ; but the strength of such Samsons is derived from the vow , not from the veins or sinews of Nature : Is it by their offering up and consecrating their Reason to that Spirit , whose breath overthrows all the strong holds , and destroyeth all the councels of Self-sufficiency , and replenisheth the evacuation which is made of our own Reason , to make room for that infusion : therefore such victorious Spirits profess , That the weapons of their warfare are not carnal , but such as are mighty to the destroying of all the counsels of humanity , and bring into captivity all understanding unto the obedience of Christ ; for as he himself assureth us , If the Son of man make you free , you shall be free indeed : So that all such infranchised mindes are convinced of the incapacity of their single Nature , to preserve this immunity , and acknowledge this condition to that Spirit which ima 〈…〉 this freedom , by the degrees of restriction ●o putteth upon them of his own bands ; for where the Spirit of our Lord is , there is liberty . This Spirit made St. Peter s●eep soundly in his chains between his two guards , that is , hold him reposing in a perfect stilne●s of minde in all his ex 〈…〉 disquiets , and preserved him in as much freedom of Spirit before his irons were struck off , as after the iron gates of 〈◊〉 City flew open before him ; even while he lay in his Dungeon he was surely in the same freedom of minde , bound in his chains , as sitting on his chairs of Rome and A 〈…〉 ; and the Centurion that fell down before him at Ces●●ea , constrained his Spirit more then the Soldiers between whom he was laid down at Jerusalem . The Soul of man then is capable of a state of much peace and equanimity , in all exterior bands and ag 〈…〉 ions ; but this capacity is rather an effect of the expropriation of our Reason , then a vertue resulting from her single capacity , for it is the evacuation of all self sufficiency that a 〈…〉 h a replenishment from that Divine plenitude , from whose fulness we receive grace for grace ; so that it is a super ve 〈…〉 gift , not a native graft in our Reason : And this tranq 〈…〉 of Spirit , he that led captivity captive hath given as a gift unto men , whereby we become partakers of his Divine Nature , in this calm and serenity of minde , which he pa 〈…〉 out to us in all his several postures : Wherefore in our copying of this equality and imperturbation , we must protest with the Apostle , We have not received the Spirit of the World , but the Spirit which is of God ; not in the l●a●ned words of mans wisdom , but in the Doctrine of the Holy Ghost . Nevertheless , it is our familiar presumption , to 〈◊〉 much upon the vertue of Humane Reason , whereof the Philosophers have made so lovely Images , as many full 〈◊〉 Pygmal●ons Fancy , of falling in love , as it were , with the Statu● of Morality , which wanting the soul and a 〈…〉 of Grace , will be found cold and speechless , when they expect the spirit and life of Consolation , in such pri 〈…〉 as these of Liberty and Company , which seem to shake even the Centre of our natural app 〈…〉 es . Those who ●●st then upon the power of natural Reason , for the dispossessing themselves of all anxieties and vexa●ions of Spirit , will be served like the Sons of S 〈…〉 ; for the malignity of the world will answer them . The grace of God I submit unto , as having a power to displace and ex●el my Mischiefs ; but who are you , that undertake by Nature , to cast our all those Evils where with you are possessed , and to ●●ee your Spirit by a lesser power , then that which doth possess it ; your Senses in your vi●iated Nature being stronger in their appetites , then your single Reason is in her discourses : So as when their Senses are much offended by the worlds Malices , such undertakers will be prevailed upon by the present passion , and ●e put to flye naked and wounded in this Enterprise , as the Sons of S●●va were in their Exo●cisms . The Philosophers who projected Reason to be such a powerful Actor , thought she was onely to contend against the infirmity of Flesh and Blood , knowing not that the Minde was to wrastle with Superior powers , Spiritual rulers , in high places ; against which , there is no fence , but the putting on the whole armor of God : for bare Reason cannot be of proof against those fiery darts of Murmure , Repinings and Desolations of Spirit , which great extremities of sufferance cast at our hearts ; Reason being so far from making a constant resistance , as very often she joyneth with the provocations , and concurreth , with the perswasion of revolting against Patience , as a more reasonable thing to complain and repine , then to resist our Senses , in this onely appetite which is left to satisfie our Nature , the ease of bemoaning and lamentation . We are so much more enlightened then they who boasted of this Self-sufficiency , as we are in defiance like Enemies , with those they worshipped as gods ; so that we had need have better Arms then those they have left us , to combat with ▪ And we may observe the insufficiency of 〈◊〉 presumptions by this instance , that what they erected 〈◊〉 Trophy of their Victory , is to us the greatest brand of infamy and poverty of Spirit , which was the running away out of this life , upon any extremity of pressure : This even in rectified Reason , is the ignoblest way of yielding , rather then an act of conquering ; insomuch as this , which seemed to them a demonstration of their position of the mindes impassiveness , is an evident confutation of their opinion , for this is a total surrender to the power of that passion which hath made this life intolerable . Cat himself , whom Seneca adoreth as the Deity of Philosophy , dissolved all the frame of his Maximes , when he was fain to open a violent passage for the flight of his Spirit out of the pressures it either felt or feared ; Was it not 〈◊〉 fillanimity to choose in favor of his Senses , a softer blow from his own hand , then he feared from Fortune ▪ He should have suppressed the apprehension of tyranny , and not have drenched his thirst of liberty in his own blood ; why did he not quench that and or , by casting away his dag 〈…〉 , as he did the glass of water in the Desert , where he refreshed his whole Army , by extinguishing his own Natural appetite : This had been the best proof of the apathy of his minde , the resolving to suffer even servitude in an Imp 〈…〉 ble temper ; but by this Self distrusting , he did sign with his blood the retractation of his Maxime , confessing Se●vitude to be insufferable to his minde ; This precipitation cannot be vindicated from the charge of impatience and discomposure in his minde , which is the disproof of all the Stoical assertions : Christianity glorieth not in 〈…〉 y innate , but in an infused vertue , saying , He that is in you , 〈◊〉 greater then he that is in the world . And so the power that holdeth the Spirit of a good Christian , is Forein and Divine , and consequently 〈◊〉 stronger then any that can shake it , although the worlds Earthquakes may make a local mutation of his person , 〈◊〉 mains still calmly in any posture wherein God shall set him , upon whose providence he knoweth all rowlings and fluctuations to be current , and seeth his own security , with the Psalmist , at his right hand , which stayeth him from being moved ; the same hand that removeth him in all his local changes , holdeth him in a tender love to that power , which together with the pains of his senses , introduceth the spirit of resignation : These reflections may be well applyed , to dispossess that presuming spirit of the children of this age , who pretend to expel all sense of misfortunes , by the Exorcism of Moral Philosophy and Natural Reason . §. III. Great benefit acknowledged to Moral Philosophy , and the right use thereof directed in order to our solacing . BY this redargution of the arragancies of meer Rationalists , I do not purpose to reject the use of Moral Philosophy , in this great work of consolation in distresses , but to rank it in a due order , ministring and subservient unto Grace ; For when the peace of God , which passeth all understanding , is seated as the Principal , then Moral Reasons are sitly received , as serviceable Accessaries to the Solace and Recreation of the minde : If we should first examine and try the Principles of Christian Religion , by the best extent of Humane Reason , we shall never accept the Mysteries of the Trinity from the single hand of Rational perswasion ; But when we have pitched our belief of this Verity upon the Word of God , when our Faith hath carried our assent as high as Heaven upon her wing , from thence we may then descend to the Orb of Reason , where Discourse affordeth us many Similitudes and Congruities , to open and illustrate to our apprehension this Mystery , in such sort , as to bring it as it were within sight of Humane Reason , in some obscure and imperfect notion : So when we have first erected our expectance of confort and support upon the Divine station of Grace , then we may step downwards upon the paces and gradations of Reason , and finde there solidity of Recreation for our mindes whereupon to rest , walk and exercise themselves ; For then we use Moral Discourse , but as an Organ whereby God conveyeth to us the clarity and elucidation of the nobleness of the soul , indued by his grace with this capacity of remaining impassive in all exterior violence . In order to the illustrating this Position , the precepts of Philosophy come in the stronger , when they enter in their due places , unfolding to us the nature of the Universe , and spreading fairly before us the contempt of all Temporalities , by divers detections of the infidelity of all things sublunary . Thus after the right marshalling of this Auxiliary succor , the more stock we have of Moral Philosophy , the more inlargement we may make of the Recreations of our Spirit , in these straights of our condition ; For as a very learned Humanist , converted to Christianity , is the more able , by the means of this learning , to explicate and illustrate the Doctrine whereof he is perswaded : In like maner , after this first conviction of our mindes , touching the necessity of our primary recourse to Grace , for the rectitude and conformity of our hearts , they who are the most conversant with the Precepts of Reason and Philosophy , shall be the best qualified by these helps , for the amplification of their entertainments , and sweetning the Natural asperity of Solitude . We must be sure then to fix this Principle in our thoughts , that all Humane Philosophy doth but the part of the wate● of Sil●● , it doth but wash off the dirt of Ignorance from our eyes ; it is the vertue of the superior direction , which sendeth us to that sort of Application , which commandeth this admirable effect ; Reason is used by that supreme agent , to take off the foulness and impurity of terrestial objects from the eye of our Minde , and to open it into the speculation of vertue , but it is Grace which worketh the Miracle of this Serenity of Spirit , by these instrumental illuminations of Reason : As long then as Philosophy is kept onely as a hand-maid , with her eyes looking always upon the eye of her Mistress ( which is Grace , the gift of God ) so long she proveth very useful to her service ; but where she is seated as single commander of the family , all her specious precepts and directions will prove ( as the Apostle termeth them ) but learned fables , when this practical office is required of them , to instate the minde in that regularity and apathy whereof they are so confident projectors . Having setled this Maxime , as Disciples of the Psalmist , for the fundamental article of Spiritual composure , My soul , wait thou upon God , for from him is my patience ; then the discoursings and arguments of Morality are proper stuff to adorn our mindes , that they remain not bare and naked , but furnished with convenient matter of meditation and entertainment : Humane literature may be used in this order , as Ceremonies are in Religion , which are requisite to excite and detain Devotion and Reverence in our Nature , that is affected much with sensible coverings of Spiritualities , which affording , as I may say , no hold for our Senses , our Mindes are not so easily staid and fixed in an attention upon such Duties ; therefore such occupations of our Senses , are very pertinent towards the raising and arresting our Devotion . In like maner the flowers and adornments of Moral Philosophy , are apt and serviceable for the affecting and entertaining our Imagination , by the gracefulness and elegancy of their perswasions , which are very congruent with the nature of our Affections , that incline most to notions a little aspersed with sensible matter , and so are easiliest staid and quieted in such attentions , which hold our Spirits in a more cheerful application to the Arguments of rectified Reason . In this order , Philosophy may be acknowledged to be a convenient discipline , belonging to the doctrine of Peace and Tranquility of Spirit , which is grounded in that pax vobi● ; that cometh in like the Master of it resuscitated , not through the doors of Humane Reason ; and then this peace useth discourse and argument , as Christ did his body , who in condescendence to the weakness of the Faith of his Disciples , made them feel and handle it : So doth the Holy Spirit clothe his Grace with sensible Reasons , so correspondent to our Fancies , as they do the easilier acquiesce unto them , and thus contribute to the mindes repose and regulation : Surely this is the proper function of literate elegancy , to figure vertue in so lively and fresh colours , that our imagination may be so taken with the beauty of vertue , as it may invite our mindes to make love to her in solitude ; and in this suit our Reason may make good company , even out of all our wants and desolations , as imploying them to do us good offices to this Mistress , by their testimony of our patient acceptance of all sufferings , that may advance us in this pursuit , which nothing doth more then a temperate constancy in Distresses , wherein vertue loveth to try the fidelity of her servants : And thus we may make even Solitude prove our access and mediation to our love , whileg ▪ we are in research and suit to vertue , for unto her we know it is confessed , that difficulties give the best introduction and entrance . So that the uses of Philosophy are much improved by this their proper application , to illustrate the amiableness of vertue ; and by the gaining of our Fancy , to facilitate the subjection of our Affections to our Reason , whereunto Humane learning conduceth in many respects ; and it may not unaptly be said to be a kinde of Spiritual Heraldry that doth blazon the Arms of Natural Reason , shewing the genealogy and descent thereof from the Father of Lights , and marketh the affinities and alliances between Grace and Nature , keeping a Register of the Antiquity and Nobility of Moral Vertue , in the examples and precedents of all Times ; and in these respects is very pro●itable in all states , especially in Solitude , both to recreate and rectifie the minde of man. And indeed nothing inableth us more for the best improvement of the stock of Philosophy , then having our wills first fastned unto Gods design upon us , before our understandings range abroad into the documents of Morality for exercise and recreation : Me thinks we may well be allowed to apply these orders of the Temple of Solomon to our present Argument , and say as they , who by their consecration were admitted into the holy place of the Temple , had liberty to come out , and entertain themselves in the outward Courts of the Laye●y , and the station of Gentiles ; but they who were not qualified by some holy Character , were not admitted into the inward part of the Temple , or the Sanctuary : So they who have devoted first their Reason to the inscrutable Order of God , and have this Character of Christianity imprinted on them , may freely and usefully recreate their mindes in the outward Galleries of Philosophy , where Humane Reason hath an inlargement and spaciousness for the exercise and solace of the understanding ; but if our Spirits are but of that rank which are without , in the arches of Philosophy , and conversant onely in the porches of Moral Vertue , this constitution doth not sufficiently qualifie our mindes for admission into the interior Sanctuary of Peace and Tranquility of Spirit : So that all I have so much pressed , tendeth to perswade every one in this case of Distress , to begin , by devoting their mindes intirely to Gods Order , and to expect the liberty of their Spirits from the vertue of that Christian consecration ; and in this method , all their studies and occupations in Humanity or Morality , will be like the Gold upon the Altar , which though it be noble by nature , yet was sanctified but by application to Divine uses , and so all Humane sapience ( which though vertuous , is but secular ) by this Dedication becometh Sacred and Religious . §. IV. The Disposure of our time treated and advised , for improvement as well as ease of our Mindes . HAving laid the ground-work of our peace and acquiescence upon that Divine Assignment which Christians are to account upon , which is the provision of it by the All-sufficient power , that giveth not such peace as the world giveth , but such as none shall take from us ; upon this foundation we may design the frame of our time into several rooms and offices , respectively to our Duties to God , and the diversions of our own minde , to make this sort of life both as useful and as agreeable as we can : For this kinde of Solitude is acknowledged to be a burthen to our Nature , and so by parting and dividing it as it were into several parcels , we seem to carry the less of it at once ; whence it becomes of easier portage . By the experience I have had of the benefit of this method , I should advise every one in this case to make partitions of the day into several hours , assigned to distinct occupations , beginning in the morning with the intentional Sacrifice of the whole day to the honor of God , looking upon this memorial S. Bernard perused every morning , Bernarde ad quid venisti ? Bernard , what wert thou born for ? This question to our selves , of what we are come into the world for , may easily afford us this resolution , That we have no time to spare in the longest day , for that work for which we were created ; having then in the beginning of every day made this Free-will offering of all our time , we may take such portions as are allowed us back , after this consecration , and divide them into such pieces , and dress them in those maners , as best agree with the appetites of our minde , both to nourish our Soul , as well as to solace and recreate our Imagination . I should advise then , that every day may be cut out into several portions of entertainments , in that company ( which I suppose onely allowed ) that is , the conversation of Books ; which address I need not recommend to any in this case : for in this civil death , we do naturally repair to the society of the dead ; and in Books we finde a civil Resurrection of the dead for our conversation : And by this sort of intombning our thoughts , we revive our Spirits , and have better or worse company , according to the qualities of those Spirits we choose to converse with ( for I suppose this allowance in this civil death , of free intelligence with all these kindes of Shrines and Reliques of the dead ) and I do not mean to make a new commitment of any body's minde , restraining them onely to Mount Thabor , with Moses and Elias , that is , to Books of Devotion and Contemplation ; they may , as I have explained , walk not onely innocently , but usefully in the ways of the Gentiles , out of all sorts of Philosophy , History , Policy , and out of lighter food of Humanity , there may be wholsom nourishment drawn and assimilated to a good constitution of minde ; yet certainly the solider and purer the aliment is we feed upon , the stronger and sounder complexion we shall induce : But what licences soever our Fancies take for their recreation , our Spirits must be regulated in this , to taste constantly of the Morning and Evening Sacrifice of the Temple ; that is , in each half of the day there ought to be some hour assigned , to the reading of some Book of Devotion ; this practice will keep the fire on the Altar always alive , which by an insensible perspiration breatheth out a pious warmth into all the other innocent occupations of our mindes ; nor is it required , that the notions of Religion and Piety should be always blazing in our cogitations ▪ When we have thus portioned out our day into several assignments of Prayer , Reading or Meditation , we shall not feel the weight of the whole day upon us all at once , onely such hours by themselves as are successively chained upon one another , by links of various occupations , and every such division , as it hath some ayr of variety in it , seemeth rather a recreation , then a charge upon the minde , which must be cherished with those diversities that may ( as near as we can draw them ) resemble liberty ; and when all our time is parcell'd out into different voluntary addresses , there being no spaces left void or empty , time weigheth much the lighter , the less vacuity is left in it ; for nothing nauseateth the minde so soon , as an emptiness of thoughts , bespoken and fitted for her entertainment , since in that vacuousness the winds and vapors of tediousness and displicence rise and fume out of our imagination into our Spirits , whereas a convenient replenishment of the Fancy , with change of attentions , doth much suppress such fumes . We may learn , me thinks , by the eye of the body , how to accommodate objects to the sight of the minde , for both of them are best pleased with the diversity of species , and the competent determination of the prospect ; which order and interposure of various and alternate attentions , affordeth both the change and the limitation agreeable to each of these appetencies , every several trancision of our thoughts to different occupations , breaketh the vastness of Solitude , by a competent termination of the prospect , when our imagination looketh no farther then that term of time allotted for that single exercise . These intersertions of differing entertainments , are like woods or hills , which rest the sight in this vast prospect of Solitude , affording our Fancies this agreeable intermixture of variety and rest : So that by this method of an interchanging mixture of Prayer and Study , one may approach to that Blessing the Prophet Isaiah describeth , The Lord will make our wilderness like Eden , and our desert like the garden of the Lord. Having given this advice for the lightening of our time , we must not forget some order for the weighing it , that the value may be taken together with the measure ; for indeed the worth of time rightly pondered and ballanced by reason , may outweigh any Liberty or Company , which either imbase the value of time unto us , or steal from us any excessive proportions of that which is the onely Stock we have for the purchase of a blessed Eternity : And we know how familiar it is , to assign our Liberties and Companies to the discharging us onely of our time , as if the pleasure of our life were but the smothering or making away of precious time : They then ( who seriously reflect upon the loss of Liberty , wherewith vain passions may be charged ( by which our mindes are truly imprisoned , while they are dallying with these similitudes of Prisons and Chains , to inlarge the liberties of their Fancy ) when they come to understand and affect rightly the freedom of their mindes ) may judge this severing from such temptations and fascinating vanities , to be a state of real infranchisement , and esteem the other giddy agitation of their persons up and down the world , floating upon their Fancies , but as a Prisoners Dream , wherein he may imagine himself Master of his own Keepers , while he is faster in hold then when he is awake , and truly apprehending his condition . They whose mindes then are guilty of these kindes of crimes , of making away their time , and using their former liberties , as instruments in this mischief , let them Arraign their Imaginations upon this Indictment of their Memories ; for by judging and casting themselves , they may make a new life out of this suffering and execution of their faulty liberties ; which if their Prison put to death in their affections , as it doth extinguish in their practices , they will conclude themselves rather resuscitated then restrained : How happy may they be accounted , who come to redeem time ever by the evilness of their days , to whose civil death and moral resurrection this of the Apostle may be applyed , What was sown in corruption , is raised in incorruption ; and what was sown in infirmity , is raised in power . This being admitted , let those who lie under this sentence of Sequestration from the world , in stead of setting th●●● hearts upon the Suit of their Habeas corpus , apply them to 〈◊〉 out , as I may say , their Habeas 〈…〉 tem , in which Plea they are sure they have to deal with so indulgent a Judge , as he taketh their own Will for Security , to free their Minde upon it ; the which being at liberty , will be well pleased with the Commitment of their bodies , upon the Action of their Time against them , when they conceive that this Arrest was the easiest way for them to acquit that Debt , by the discharge whereof they can onely recover their forfeited Estate of real Liberty : And when their mindes look upon the lovely Image of redeemed and improved time , figured upon the walls of their inclosures , by falling in love with time , they may disprove the Proverb , and make a lovely Prison , while that becometh a possession of their love ; and are not their affections happily placed , when time contributeth to the beauty of the object ? This Spiritual inamourment hath all these preheminences , and the indearments of such loves , are made by the professions of liberty and infranchisement ; how much a nobler engagement then is this of our mindes , above that of such loves , which have all direct contrary qualifications . Such therefore as address their thoughts to this suit and research , shall by degrees finde their familiarity with this love , introduce them into the acquaintance of that truth which unvaileth the various miseries of all conditions in this life , by the light of Contemplation , wherein this promise of the Prophet is verified , Then shall thy light rise in obscurity , and thy darkness be as the m●n day ; for by this clarity we may discern the whole world in several chains and mancipations , and those the most inflaved , who are sweating in the world as in a forge , to hammer out their own Man 〈…〉 , which they make even while they are laying bolts and irons upon others that are cast under them , but as it were by the rowling of the Ship on the one side , for another contrary wave coming , turns them back again , beneath those they lay upon , and then all the irons they had put on them , prove their own surcharge . The speculation of these truths , may keep the Spirits of Sufferers in more steddiness then is compatible with that estuation of minde which is inseparable from insolent prosperity : These calm Meditations suggested by the Spirit of Truth , may bring Prisoners into that state which is promised to the clients and followers of these Verities , You shall know Truth , and Truth shall set you free . These Advices , in order to the valuation of Time , as they do primarily respect eternity , so incidentally they refer to the reconciling us unto the great acerbities of the moments of this life ; where unto , I conceive , this adjunction also of some Counsel , in point of Improvement of Time , in relation to the acquiring of Humane knowledge , may be a very useful ministry and suppeditation . §. V. A method proposed in point of Study , and the Vse may be derived from Story , towards a right understanding of Divine Providence . I Do not pretend to design to any their Studies and Recreations in Lecture , every several Vocation will ●●sily fit it self with inst 〈…〉 pertinent to their Profession ; I shall advise onely a general method , in order to their thriving best in this Spiritual Pasture . As I have proposed partitions of our hours , into several Applications , so should I counsel a● every such Section , between the change of Books , the making some convenient pause of Medi●a●ion upon the matter of our last attention : For when we reade cursorily , we do but smell and scent the flowers as they grow ; but this rumination of the notions , is a gathering and collection of them , and a kinde of carrying them away in Nosegays , and holding to our mindes the sums and digest● of their substance , by which means their odour lasts the longer , and leaveth our memory always the more perfumed ; so that when our reflections resort thither to smell again the same odours , they may finde some of their ayr remaining in that conserve : And those ( who intend to lay in any store of Knowledge , to distribute and dispense it upon premeditation ) must not onely gather these flowers , and entertain their breaths the longer by these recogitations , but must set themselves to work upon them , and as I may say , distil their essences through their Pens ; and thus extract the Spirits of them , making them up in these vessels of Note-Books , distinguished by common places , which are , as 〈◊〉 were , so many several viols , marked with their peculiar properties , and sorted respectively to their uses , and are kept in this Cabinet of our Note-Book , ready by us to draw out again , either through our pen , or to distribute in our conversation , or any other function of our profession : For when we have thus extracted these Spirits out of the Books we have wrought upon , it is a Spiritual treasure lying by us , which we may relie upon as a stock for all our necessities , either for private and interior provision , o● publike and forein communication . This way of distillation or confection of our studies , preserving them for lasting uses , is ( even without any 〈…〉 ference to their participation unto others ) the best 〈◊〉 〈◊〉 the perfuming and sweetning our time to our selves , in 〈◊〉 unpleasant ayr of Solitude ; for this work breatheth an 〈…〉 into our Fancy all the day long , which by filling it , keepeth out the fumes of our natures disease , and impresseth the more strongly on our imaginations , now Images of intellectual acquisitions , which successively entring into 〈◊〉 thoughts , keep out the unhandsom representations of our condition , wherewith our Fancy is apt to stuff it self , if it have not some such intentive preoccupation : This is therefore the best prescript all my study of Solitude can administer , which I am bound to recommend , in gratitude to the benefit I must acknowledge to this method , desiring to make a prisoners return for the alms of Confort I have received , to repay a Benefactor in reputation , by divulging ( as handsomly as I can ) his good qualities : And truly I have intended in this piece of Solitude I am working on , to follow the order of Painters , rather then Poets , in the describing the person of a Benefactor ; for I have not sought to indear my resentments , by the highest praises I could excogitate , but to draw the figure I expose , the nearest the life I could exhibit it : For those excesses that may express Art in the Poet , may proclaim Ignorance in the Painter , if he should think to value his gratitude to his obliger , by drawing his picture in such perfection of shape and beauty , as did not render the person knowable by that Image : I have therefore set forth these good qualities of Solitude ( to which I profess much obligation ) so truly copyed , as I dare say , that those who have never seen it , if ever they come to compare these lineaments of my hand with the life they do character ( of Solitude imployed in this method ) shall finde , my pen hath not made a Fancy , 〈…〉 a Copy , and done this sort of life but right in the Resemblances of her good qualities , whereof I may be bold to say in the terms of the Holy Spirit , The Desert , and the Land without passage , shall be glad , and the Wilderness shall rejoyce , and flourish as the Lilly. After a little taking my 〈◊〉 off from my work ( to give you in a few stroke ▪ a little 〈◊〉 of the ingenuity of my own Minde , in designing this Labor for an Altar-piece , rather then a Cabinet Ornament , desiring you to conceive my intendment i● it ●●cha●itable utility , not barely a recreating Imagery ▪ I shall proceed to another Advice in this point of Lecture , and represent to you how 〈◊〉 who read without any intention to converse with 〈◊〉 Books , and to retain their suggestions , but onely , a● 〈◊〉 say , to kill so much time , abuse themselves in this un●●vi●edness ; for they shall finde their time like a c●●case , m●●h heavier when it wants this animation of studio●sness 〈…〉 d intendment , then when it is quickned , as it were , by this Spirit of design and addition to benefit : For this principle of Activeness , seemeth to breathe a kinde of life and ●●imation into our time , which maketh it lighter , and 〈◊〉 better company , when our future designs and purposes 〈◊〉 to converse and entertain us , with Repli●● and Deb●te● of our Propositions : And they ( who reade in order to the uses and profits may be extracted , not onely for their present ●ivertisements , but for their general improvements ) may even in Civil History reade Lectures ●o themselves of Con 〈…〉 tion in all their Distresses and E●igencies , even the confusions of this Sublunary world , may be converted 〈◊〉 sufficient con●orts , by contemplating the various 〈…〉 of all conditions , shuffled and tossed together 〈…〉 appearing order of equity , Sometimes servants 〈…〉 horseback , and Princes walking ●n the ground 〈◊〉 servants ; 〈…〉 d again , how often doth this Scene shew innocent 〈◊〉 groaning and oppressed by Tyrants , and sometimes 〈◊〉 mate Princes distressed and vilified by Rebellions 〈◊〉 , and ( as the Wiseman ●aith ) we finde 〈◊〉 c 〈…〉 g out of a 〈◊〉 up to a Throne , and another meeting him , dragg'd fro 〈…〉 a 〈◊〉 to a D 〈…〉 geon : They ( who consider seriously these vic 〈…〉 tudes of all states , this continual subversion of on● , 〈…〉 d substitution of another into the same room , all things succeeding in this broken and abrupt inter 〈…〉 ture ) will easily finde their own Nativity cast in this Universal Sch 〈…〉 the world , and so need not wonder or complain of ●y injurious 〈…〉 tion in their private Fortune , when they 〈◊〉 so many va 〈…〉 ions assigned unto them ▪ 〈◊〉 they are p 〈…〉 this 〈◊〉 Universe ; In which , the 〈◊〉 order of things seemeth to be disposed a● the natural is , wherein corruption and generation mutually entertain one another ; but in civil changes the reason is fa● more obscured to us , for in the alterations of nature , our reason is more trusted with h●● secrets , and so i● not offend●● at the present ruine of such things , whereof we are acq 〈…〉 ted with their design of renovation ; but in the civil perishing and corruption of equity , our reason is more pe●plexed , as being no way privy to the intent of such inversions , the destruction of vertuous persons and the exaltation of vitious , the inf●licity of good causes , sinking under impious adversaries , are such occurrencies , as confound humane ratiocination , for in these cases the divine providence seemeth disguised to our eyes in the habit of Chance ; so that our faith must look well upon her before it can know her in this dissimilitude to justice . Me thinks reflecting upon the confusion of this world , there may be many such things as were said by the Holy Spirit , of God being in the 〈◊〉 of man , applyed not unfitly to the divine providences b●ing among men ; ( which being the wisdom of God in that respect is the same they were said of ) May we not then say that Gods providence converseth upon earth , in the habit and similitude of Fortune , and seemeth exposed to all the weaknes and inequality of Chance , and that ( sin only excepted ) , beareth all the infirmities of injustice ; and surely if faith did not assure us , that under the vail of humane confusion , the wisdom of God were subsisting , we might easily judge of Gods providence as the world did of Christs person , and condemn it as a meer natural figure of fortune , destitute of all divinity ; we know most of those who were to resolve this question , by their single reason , about the government of the universe , either tyed up God in the chain of fate , or left all loose upon the wheel of fortune ; but we ( who sit in the light prepared to lighten the Gentiles ) see by the eye of faith , that the liberties of God and man are consistent with the divine providence and preordinanion , and that the necessary sequences of such effects as are annexed by order to their respective causes , do no more impeach Gods freedom , then his necessary production of two persons equal to himself , doth restrain or abate his liberty . But should we release our mindes from this bond of Faith , whereby they are obliged t● pay an acceptance of all changes unto the Divine Order , the very rational consideration of the equal exposure of all conditions to adverse vici●●itudes , might correct our private relunctancies ; the Story of all Times sheweth us such frequent ●uptures and diss●lutions of all kindes of Union , so familiar Subversions of all Foundations , of Government and Superiority , such an alternative transmutation of all p●ivate Fortunes from one into another ▪ as they who look but upon the Theatre of this world ( which needeth but History for the maker of his Scenes ) cannot wonder justly at any part which is put upon their particular . To those then that shall repiningly lament their turns , or expect their exemption , I may safely apply the Prophet Jeremy's Commission against this pretence , The Lord saith thus , Behold , that which I 〈◊〉 built I will break down , and that which I have planted I will pluck up over this whole Land ; and seekest thou great things for thy self ? seek them not . §. VI. Some special Meditations proposed , proper for the divertisement of our Minde . I Have upon my ruminating on the Stories of the world , been presented often with such an imagination as may prove Instructive as well as Recreative , to such Moral Chymicks as can extract a ●alt out of the freshest matters their mindes do work upon : I have thought one that had the Historical Map of the world lying before his thoughts , might suppose himself seated upon a high Rock , and looking down upon a fair and vast prospect , divided into some Cities and Palaces of the one side , on the other into lovely Gardens and pleasant Groves , or fruitful Fields and Pastures , and suddenly seeing a Mine playing upon the Cities , and all sorts of things blown up confusedly into the Ayr , where Princes and People are broken and mangled indifferently , the Chains of the Prisoners flying up , and shivering , perhaps , the Crowns that laid them on , and many other civil dissipations that may be adapted to the confused eruptions of Mines ; and being affrighted at this dismal object , he turneth his Eye upon the Fields , Gardens and Groves , as flying into priviledged Retreats , exempt from such violent distractions , and presently he findeth an Earthquake , playing , as I may say , upon all of them successively in their several turns , rending the Cedars , deflowering the Gardens , swallowing the fruits of the Campagnes and Vineyards , leaving all the pleasure of his Prospect inverted into objects of Horror and Amazement . The Story of the world doth often afford such a kinde of Representation ; sometimes it presenteth a fair view of glorious MONARCHS , and flourishing Nations , symbolized by the Magnificence of Cities and Palaces ; high and eminent Prosperity in the Grandees of the Earth , figured by the Cedars ; plentiful and opulent private Estates , emblem'd by the pregnancy of the Fields , happy and easie 〈…〉 d ●y the orderly sweetness of Gardens ; All these conditions the Story of every Age sheweth shattered in pieces , by some violent Changes and Subversions . Thus much light may be derived from our ascen 〈…〉 the upper stories of this Fabrick of the Universe , whi●● overlook this Earth by a narrative view onely of the condition and constitution of this world : Surely the Prince of this World knew not who he carried to the top of the Mountain , to tempt by the Glories of that Prospect , ●e understood him better afterward , when he begg'd of him not to be cast out of the world himself , and ●●ed to him but for a few Swine , to whom he had before offered the whole world ; But when the Holy Spirit carrieth any o●● up to the Mountain of Contemplation , the object 〈…〉 poseth of the subjacent Earth , is not onely illumi●a 〈…〉 but operative ; he doth not simply inform the understanding in the estate , but rectifieth the will in the estimation of this world . Saint Paul looked down upon the Earth from 〈◊〉 Mountain , when he proclaimed , that The figure of t 〈…〉 world passeth away : And Saint John ( whose Spirit was 〈◊〉 were exhaled above the Earth by that heat it felt always of the Divine bosom ) dis●●rned clearly this 〈…〉 uctuant state of our Globe , when he advertiseth us , Th●s the world pass 〈…〉 away , and the concupiscences thereof . They who take then either of these guides , Reason o● Grace , to carry them up to this cli●● of Meditation , may ●ast down their thoughts in a ●alm despection of all tho●e shining attractives which they see to be so 〈…〉 y ; they that contemplate this universal undermining of all 〈◊〉 stations , need no● wonder nor complain to ●●●de them 〈…〉 ●●rn from the upper part of the world , and ●unk under the earth in the playing of the Mine : They who are , as it were , thus 〈…〉 and b●●yed in a prison , let them imagine themselves in that posture where in the playing of the Mine hath laid them , and so be conf 〈…〉 d , as involved in the general constitution of this hollow and unfaithful world ; and by figuring to themselves this 〈◊〉 of the Universe , they may conclude , That the wall● which inclose them are undermined also , by the common instability of all Fortunes ; and when the time co 〈…〉 h that the Train of Change taketh fire , then they are to be carried in●● another position : So that the impermanency of all thing● 〈…〉 y , which doth deduct so much from our Temp●●ary ●elicity , may be by these thoughts made to 〈◊〉 proportionably the sence of our secular adversity . Thus by the advice of Natural Reason , we may derive much stability of minde from the infidelity of all 〈◊〉 ‑ 〈◊〉 〈◊〉 : Na● , Philosophy proposeth to 〈◊〉 a firmer settlement of our Spirits , upon our duty to Nature , and ●h●rgeth any 〈◊〉 or 〈…〉 lousness , in what state soever of distress ; with sedition and 〈◊〉 even against the Laws of N 〈…〉 ●●●ce it is by the order of the Universe we stand 〈◊〉 with all o●● private grievances , insomuch as to di 〈…〉 fro 〈…〉 tha● order , see 〈…〉 an a 〈…〉 mpt of our wishes , to confuse and discompose the whole frame of Nature . These , and many other 〈…〉 adings , do the S●o●c●s make , to intitle rectified Reason to this power of con●erving the minde in an estate of imperturbation , amidst the changes and translations of all vicis●●●udes . But to Christians these melodious voyces of the Philosophers , serve but as Musique to their Church Anthemes , for they are the sacred words of our Faith ( put into the airs of Humane Elegancy ) that make the Musique Religious , nor the 〈◊〉 of their sweet perswasions , whereunto single Philosophy doth but report : I may therefore ●itly present you with this holy Lesson of the great Apostle St. Peter , We have a firmer word of Prophesie , which we do well to attend to , as unto a light that shineth in a dark place ; in all the obscurities of our Fortunes , we have the day-Star of Faith shining in our hea 〈…〉 ( in respect of which , all Philosophy is but Lamp-light ) that giveth us a clear sight of the Providence of God ; in all our turnings and transportations we have this Word , even of God himself , organized by the voyce of the Evang 〈…〉 Prophet , I form the light , and create darkness ; I make 〈◊〉 and create evil 〈…〉 I the Lord do all these things . The answer of a Christian therefore is well made for us by the Prophet ●eremy in Prison , and in all the bitter tastes of these cups of Gods mingling , as the Psalmist found before him , My 〈◊〉 is g●ie 〈…〉 but I have said , Truly , this is my grief , and I ●ust bear it ; The belief of Gods special design in all things 〈◊〉 befal us , must answer all the perplexities of a Christian ; and we have not onely this order , but this ability imparted to us from our suffering Head , whose members working by 〈◊〉 vertue of his animation , cannot say●less to God the Father then Not my will , but thine , O Lord , be done . This little intermixture of a Garden-plat or patern , 〈◊〉 both with the flowers of Nature and the fruits of Grace , may be no unpleasant walk or 〈◊〉 for the uncon●●ned 〈◊〉 tion of some solitary Prisoner , to whom I dedicate 〈◊〉 piece of Entertainment , which , I hope , may in some 〈◊〉 water and refresh his minde , and help to keep it in this temper of the Prophet , Her leaf green in this time of droug 〈…〉 and not ceasing to yield fruit . §. VII . Some speculations suggested to recreate our Spirits in sufferance , and to invigorate our Faith. IF I have made any extraordinary discovery of Springs , passing so long through this Desert ( in my journey ou● of Egypt unto the Land of Promise ) I hold my self bound to set the best marks I can upon all such Refreshments , that they may the easilier be resorted to by such as by any accident shall be engaged in this desolate Peregrination ; and I need not fear to be tedious in this office , no more then Physicians in their attendances upon Patients : I will impart therefore another Receit I have found very efficacious , which is mixed with the wine of Philosophy , and the oyl of Divinity , it hath both the quickness and vigor of Reason to work upon our Fancy , and the unction of Faith also to supple and molifie the unpleasantness of our Nature , in these constraints of Solitude : This is then the prescript , to make even the multiplicity of the evils and diseases of this life medicinal unto us , by considering how many we are free from , of those we might easily have altogether ; as for Example , If we are in Prison and in health , to remember we have a greater blessing then that we want , and how much ●reer we are then diseased Princes , close Prisoners within their Curtains . If we chance to be sick and in Prison both at once , we may consider , That we have as much of this violent restraint taken off from us , as is imposed upon us by this Natural one , in which we are cōmitted by our own body , since in this case all states are reduced to the same confinement , being under the Arrest of Sickness , and therefore our liberty may seem as it were recover 〈◊〉 by our infirmity , since no body is in pain to want what they could make no use of if they possessed it . The more then we have of this evil of sickness , the lest we have of this other of imprisonment , for the sicker we are , the less capable we become of the use of liberty ; so that we may say , Nature seem●th to have provided , that the 〈…〉 of our bodily evils , should cure the next worst of our corp 〈…〉 su 〈…〉 s , since the wa●● of health 〈◊〉 prop 〈…〉 nately to remedy the privation of liberty . And again , if this violent separation from the world ●e but the policy of an adverse party , to intercept all ou● contributions , to the promoting of the cause which they impu 〈…〉 , then we may reflect , how much better our condition is , then if we were under the indignation of some inh 〈…〉 tyrannies , which use tor●●res as instruments which 〈…〉 , curiosities play upon , to draw those tunes out of th 〈…〉 their fancies or their fears have set ; and ●o such mis 〈…〉 , we may remember our selves to be exposed : thus we 〈◊〉 discourse over all the mischiefs of this life , wh 〈…〉 we might have ben condemned , and it is likely , we shall finde upon this accompt , the number of our exemptions in our present stare , a just mitigation of our senten 〈…〉 this ingenious diligence of our reason , we may finde 〈…〉 be●s enough of miseries , that stand as I may say , Neu 〈…〉 and levying them thus by our meditation , we may bring th●● in to our succor , to defeat those which are actually declared against us , whereby we may be said to overthrow 〈…〉 the multitude of her own forces , while ( by ou● 〈◊〉 ptions from so many of the worlds greater ●alamiti●s ) 〈…〉 facilitate the cariage of our owne portion , and by the 〈…〉 of the Gospel , we may properly make , in this occa 〈…〉 , those which are not against us to be with us . This little hint will serve to lead our thoughts into 〈…〉 fields of meditation , upon the numerous in 〈…〉 of 〈…〉 Age , which surrounding by enemies , the more it 〈…〉 the likelier it is to draw our eyes up to the mo 〈…〉 with the Psalmist , from whence we may expect our 〈…〉 and looking faithfully up to those hills with the 〈…〉 we shall de●ery supernatural Auxiliaries , whereof we may truly say ●o our fearfull se●ses , as to our amazed servants , 〈◊〉 〈◊〉 for there are more with us then against us . I have set most of my spiritual notions with the foilies of humane perswasions , considering how much such conjunctions conduce to a be●tering the water of the jewels of Divinity into the eyes of our nature ; S. Paul used this art , when he was content to speak after the maner of men for the infirmity of our flesh . But now I will present you with an advise sincerely Divine without any , plau●ible adjunction to illustrate it , which is in this order of distributing the day I have proposed , to assign some special part of every day , ( the measure whereof I do not define ) to a serious meditation upon the immensity of eternity , and the momentariness of this life , we may consider the time of all ages , like a little globe of smoke vanishing into the vast region of air ; for all time holds less proportion to eternity , then the least vapor doth to the whole air into which 〈…〉 s vanished ; if then the duration of all time , be so disproportioned to eternity , when we sever our single part in this point of time , how neer a Nothing must it appear to us ; and it may be the time of our suffering is but a small parcel even of our own life : This computation must needs shew us the shortness of that time , which our weak Nature thinks often long , measuring it not as it is in flu● , but as it seemeth staying in our ●aney , and distant from some earthly de●ire whereunto we would be carried ; and so this our miscounting of the length of time , ariseth always from this error , that we do not reckon upon it , as it is in motion towards eternity ; but rather regard it under the notion of a remora or retardment , in that haste we have to satisfie some passion , in pursuit whereof Time it self seemeth too slow for our P●ney . This irregularity in our nature , may be much corrected , by pondering seriously every day the property of time , and the state of e 〈…〉 ity : I do not meane to impose upon any body a subtile penetration into any abst●use conceptions upon these subjects , only a pious reflection upon the familiar notions of each of them , as the lightness and inanity of the one , the weight and immensity of the other ; unto which every one may conceive himself passing on , as a straw upon a ●orrent ; and at the foot of this precipice , suppose an Ocean of endless joy or misery , which hath a division in it of these two qualities , of Good or Evil , but no difference in the infinity of either ; and we may contemplate , how we are not carried to either of these , as we are the greater or the lesser straws , but as we come off clean or fowl from this torrent of time ; it is not by the greatness , but by the purity of our lives , that we are delivered over to these divers states , in this indivisible eternity ; these are 〈◊〉 tations competent to all sises of mindes , in reference to this method of meditation on Eternity : When King David was upon this application , as he saith , I thought upon old days , and the Eternal years had I in minde ; he telleth us th●● he swept his Spirit , that thought presently applied him to the cleaning of his Spirit , which temporary objects had bedusted ; and sure our soul in this point is like our eye , which may have dust and filth in it , while it is closed , whereof it is not sensible , but as soon as it is open , it presently findeth the offence : so our minde , wh 〈…〉 she is shut to the apprehension of eternity , may have many impurities in her which she discerneth not , but as soon as her thoughts are wide open upon that object , she feeleth the offensiveness of every fowl Atome sticking on her , so as this cogitation of the Royal Psalmist , is the readiest address to that cleanness of heart , to which our Savior hath annexed the seeing of God. Me thinks this lesson is given us by the nature our soul , which partaketh both of Time and Eternity , ( as having a beginning and no end ) to couple in our thoughts the images of both these Beings , that as the minde draweth fluent and transitory affections from time , she may derive also fixed and permanent desires from Eternity ; and this intermixture of these divers impressions , is the greatest setlement or simplicity a soul can attain unto during her operation , by such organs as are meerly temporary ; and the Holy Spirit giveth this security , to the frequent meditation on the ending and endlesness of our two lives , In all thy works remember thy latter ends , and thou will not sin for ever : And surely this habitual prospect on our end , will abate much the sense of any present condition ; for it affecteth us not with what we are , or have been , but with what we are to be for ever : and since by Na●●ue death hath a share in every day we live , they who let this debt run on , without paying unto it any of their time , will finde the sum risen so high , as they will at last come to owe death even their eternity : But by this order I propose , of assigning some parcel of every day to this discharge , we may convert that portion we pay death , into a debt accrening unto us , of eternal life , which at our last day death shall be forced to deliver to us . In order to this address of your cogitations , I will offer you this obvious conception , to suppose all states of life imbarqued upon one vessel , and that continually sinking , ( which surely is sensible enough to such as are not dizied and distracted by the motions of it ) and when the vessel is palpably sinking , doth the General who is commanding above , think himself in a better state , then the slave working in his chains ? Doth he that is in the lanthorn account himself happier , then he that lieth in the hold , because he is like to perish some minutes later ? Do not they all then alike forget what they have been , and think onely on what they are to be ? they who will accustom themselves to ruminate upon this similitude , reporting aptly to all the conditions of this life , which are in an equal certainty of expiration , may easily forget their present posture , and be possessed intirely with their future expectation , which in one instant becomes unalterable to all Eternity ; and they cannot be assured , that this instant is not as near them as their next thought I surely then I am perswaded , that whosoever shall fasten his thoughts attentively once every day upon this meditation , shall not be disquieted with that kinde of life he is reduced unto , but rather joyed , to consider that he is in a capacity of making our of any sort of life , never so grievous , a life everlasting , and eternal beatitude , whereof he may be assured from S. Paul , the Patern and Patron of prisoners , whom he may suppose speaking this to him in his chains , Our light affliction ( which is but for a moment ) worketh for us a far exceeding and eternal weight of glory ; and if our prisoner be one that hath the thorns of an ill life to pull out of his conscience , he will think himself much happies while he is in a state which conduceth to his repenting of what he hath done , then when he was in a condition that did contribute to his doing what he was to repent . §. VIII . The final and most solid assignment of confort for this condition . NOw then to sum up the true account of all my propositions , I do not pretend they should amount to so much as the Stoicks have vainly reckoned upon their precepts ; I do not promise the minde such an apathy or insensibleness of all distresses and afflictions , as those Rational Charl●tans have undertook ; this deading and stark calming of all passion , is rather a dream of Philosophy , then the rest of a Christian ; and of that fancied slumber of theirs , we may say with the Psalmist , of these mens fancied riches , They have slept their sleep , and have found nothing ; a Christian must not affect to say , I have slept a good sleep , but I have fought a good fight , and my Crown hangs where I must take it away by violence , it will not fall upon my head while that lieth upon the pillows of my sensitive appetites ; they therefore who are the best studied in the precepts of Reason , or the power of Grace , must expect to meet with some dark obscure parenthesis's in their Solitude , which at sometimes they cannot understand , and the more contestingly they set their Reason to explain them , the more intricate they , perhaps , will finde them at that conjuncture ; for there are some intervals of wearisomness and disfavor in our Spirits , which no Reason can clear to us , though it may be they have a coherence with the whole contexture of our peace , as being interposed by God , to introduce patience and resignation , by these intervening trials of our temper ; and likely the thoughts we have in temptations to frowardness , are the copies of our minde , upon which God judgeth their proficiency in the school of patience , which he hath put them to : There are diverse forms in prisons , to which God preferreth our mindes by degrees , and the highest seemeth to be , the remaining humbly patient in a destitution of all sensible consolation from the Spirit of God , to which we rise not but after some experiments of such desolations ; so that the best advice to this case , is in our propensions to frowardness and petulancy , to conclude , That we are then set to bring in those exercises of vertue , that must prefer us to a higher form ; all the Saints have passed by this exam●n , insomuch as David saith in this case , My soul refused to be conforted , I was mindfull of God , and was delighted : here you see the storm , and the passing of it over , by remembring the qualities of such blasts and stresses of temptations . He is then the best scholler , that studieth the least by his own arguings , to clear to himself these obscure interjections of displicence and ill humor , and cieling up his thoughts ; flieth directly to the top of the Cross , resting there , with the Man of sorrow ; where his minde , finding ( My God , why hast thou forsaken me ? ) may easily be answered in all her own perplexities and desolations ; and in stead of fearing her self to be forsaken , may suppose she is following of Christ in this anxiety , to which he was voluntarily subjected , to solace by his Society our Nature in this infirmity , whereunto that is necessarily exposed ; so as in these disquiets , when the book of our Spirits seemeth closed up to us , and we are ready to weep for our not being worthy to open it , we may suppose our good Angel doing the office of the Elder to St. John , bidding us not to be dismaid , for the man of sorrow hath opened all these sealed anguishes , by his taking the same impression upon his Spirit ; and indeed , when our mindes are well died in the blood of the Lamb , these aspersions of disquiets do not at all stain our Soul , though there may seem some refractariness in our Spirits , in these overcast intervals ; But to secure us from incurring any irregularity by this Spiritual Contention in the Temple of the Holy Ghost , the safest way is , not to seek a defence by the power of our Reason , but to yield up our Spirits to suffer under this indisposition , as long as it shall please the Holy Spirit to remain withdrawn , even within our own Spirit , beyond our discernment ; and many times in this ari●ity of our Devotion , when our hearts are , as I may say , parched and cracked in this drought of Divine Refreshment ( if our wills are faithfully resigned to this exercitation of our Faith ) every such crack or overture in our hearts , caused by the shutting up of Heaven , proveth a mouth opened , and calling for that holy dew which never fails to be showered down in due season , upon such necessitous fidelities ; insomuch as this aridity and desolation interposed for some time , doth often prove more fruitful then a common kindely season of repose and acquiescence . I desire therefore to recommend specially this Advice ( to this state of Solitude , which is very liable to these obscure interjections ) not to expect peace of minde onely from what we do sensibly receive from God , but also from what we do sensibly give unto him ; for in this our commerce with Heaven , there is this Supernatural way of Traffique , we do not onel● pay God with his own gifts , but we may give him even what we want , and do not receive from him ; that is , we may present him with our privation of his sensible Graces , by our acceptance of this poverty and destitution ; And this offering of our emptiness , is no less propitiatory , then the first fruits of our Spiritual abundances . This Advertisement I conceive very pertinent to my design , of furnishing my fellow Soldiers with the armor of God , that they may resist in the evil day , and in all things stand perfect ; for it may be properly said of their condition , that they are to wrastle not onely against flesh and blood , but against the Rulers of the darkness of this world , the Flesh shooting all her sharpest darts in the privation of Liberty , and the Spirit his ▪ in the destitution of the most humane sympathy of Conversation : This resignation then which I have proposed , includeth a disswasion of any anxious solicitude , concerning the cause of our sufferance ; for the ranging of our thoughts to spring second causes , may keep us too much upon the scent of the earth , the Apostle's advice is properer in this case , Seek upward , and not upon the earth , which was the first point from whence this circle of my discourse did set forth ; and to allay this feaverish disquiet in our Patient , I may fitly apply this Opia●e of the Apostle , If you are dead to the elements of this world , why do you yet decree as living in the world ? This perplexing your selves with the thoughts of the world , is to lose the benefit of this your civil death , whereby you may rest from the labors of the living . This you may rest upon in general , That in this life there is no sort of Suffering , but may be converted into Sanctification : If you lie under a just sentence , you may , by an humble conformity to Gods Justice , make it a release of a greater penalty , then you feel in all your deprivements : If you suffer injuriously for your engagement in a righteous Cause , your Consolation is so much supposed , as you have a command to rejoyce in 〈…〉 tion , in view of the glory of your reward ▪ And if every imprisoned Christian may be said to be a rough draught of Christ ( since he avoweth his personation in them ) they who suffer for the Defence of Justice and Vertue , may be said to be Christs Images , coloured and more exactly finished ; wherefore such may expect to be readily received , with , I know you easily , your scars and wounds which you bring with you , coming out of my service , have finished the figure of my similitude : And we may resolve , That such Champions shall be set near Christ , where the number of their wounds shall be so many marks of their Consanguinity with the bleeding Lamb , and the weight of their Chains shall be the estimate of their Crowns . All sorts of Christians then may fill their several measures of Confort out of this Fountain of Christian Doctrine , that all they , who do not directly suffer for Christ , may yet suffer as Christians , and so attain the reward of a Prophet : I will then close up my Present to them with this Seal of the Bands of our fellow - Prisoner and Master Doctor , Let us forget th●se things which are behinde , and reaching forth 〈◊〉 th●se things which are before , press forward to the mark for the pri●● of the high calling of God in Christ : Let as many therefore 〈◊〉 be perfect , be thus minded ; and those who are otherwise , I beseech God to reveal this unto them . The twentieth Treatise . Of the Contempt of the VVorld . Divided into two Sections . §. I. Arguments to discredit all the Attractives of this Earth , and Gods contribution thereunto , produced . I Have , in effect , shot all my Quiver at this one Head , viz. The love of this World , and have set such points to my Arrows , as I conceived most proper to enter those Helmets of Perdition , wherewith the Prince of this World commonly armeth his Militia in this quarter I aim at , namely , Presumption or Inconsideration ; Wherefore now , me thinks , I may say to this Age , with the Psalmist , Childrens Arrows are made thy wounds , relating either to my former Alliance to the world , or to the present weakness of the hand that hath made these Ejacu●ations : But surely the Head that hath been my Mark , may be fitly compared to that of the Beast in the Revelation , which ( having been wounded as it were to death ) was afterwards healed , and Worshipped the more upon this Cure : For the love of this world seemeth very often mortified , and lying as it were dead in our mindes , being wounded by the Sword of the Spirit , and yet 〈◊〉 viveth , and grows stronger then ever in our Affections . And as these two Heads do not differ much in their Allegories , since all the Heads of the Beast may be said to signifie several mundanities ; so are they consorted in this point , of having both the same Surgeon , the old Serpent , who venteth all his Art upon the recovery of this Head , namely , The love of mundanity , wherein do indeed reside the vital Spirits of the body of Sin , the onely Subject of the Prince of this Ages Empire . So that considering the dangerous convalescence of this wounded Head , I have conceived it requisite to do my best , not onely to kill it outright by playing Jael's part , driving this Nail , that is , this express Tract directly through the temples of it , but also to endeavor the burying it , as I may say , in this holy ground of Spiritual Joy and Acquiescence , which is the safest course to prevent the revival of it ; for the alacrity of the Spirit keepeth the inferior appetites , as it were , under ground : and in this figurative interment , the Balms and Spices of contemplative Solaces , contrary to material ones , have this vertue , quickly to consume and dissolve this matter , when they are applied unto it : I shall therefore endeavor to draw out of the inclosed Garden of the Spouse , such precious Spices as may work these two different effects , to dissipate and consume the love of this world , as well as preserve and persume the love of Heaven . One Sin infected our whole Humane Nature , by reason that all succeeding individuals had then their voyces comprised in one person Representative of the whole Species : And when we see the whole Mass of the Earth accursed at once , me thinks we may speculate this to have been some part of the reason , that in the little portion of Earth , composing the body of Man , the whole Globe thereof seemed represented , and consequently all tainted by the inquination of that one parcel ; for the sensitive part of Man consisting of Earth , that may well be charged as a Complice in the Crime , since that portion of Man , although it were not Principal , was yet an accessory in the Crime , the body having acted the transgression : This may give an ingenious reason for the Condemnation of the whole Earth , to bear onely Thorns and Bryers naturally , and fruits not without induring wounds and violences , to wit , the contamination of the whole , in the vitiousness of this first ungrateful portion of Earth , which , in the person of Woman , may be said to have put forth some Bryers to catch the Soul of Man , even before it was accursed . This I presume to be a better Reason for the sentencing of the whole Earth , then can be given for the Soul of Man's adhering to this Earth by his affections ; forasmuch as this convinceth us of the terrestrial parts of conspiration of our ruine , and so may well averse the Soul from such an adherency . How evident is it , that God never intended that the Soul of Man ( after this first injury ) should set her affections upon the Earth , since Man was presently removed from the most lovely part thereof , and that was fenced against his access to it , not onely to shorten his time upon Earth , but also , as we may suppose , to abridge his Delights and Solaces in that short time , since no other part of the World could afford such a complete deliciousness , as the earthly Paradice out of which Man was excluded ; whereby God seemeth to have provided against Mans having the strongest Motives the Earth might offer him , to draw down his affections upon it , and hath left him a continual quarrel , as it were , with the Earth ; to wit , the Contention of his labors against her sterility , to entertain this disagreement between it and the love of Man , since the Earth alloweth him nothing , but at the price of his sweat and ●atigation : This might seem sufficient , considering our lazy Nature , to admit no kinde or friendly correspondence between us ; nay , there are many who suppose the world long since not to have had so much invitation left for Man to love it , as the containing the terrestrial Paradice : This at least is very probable , That even since the Flood , the beauty , fecundity and pleasantness of that portion of the Earth is utterly deflowered and ●faced ; But this is positively true , That God did not expulse Man out of Paradice , to allow him the making another Paradice for himself out of the Earth : These speculations do ( as Saint Paul saith ) speak after the maner of men , to implead all title this Earth can claim to the affections of a reasonable Soul ; and through all the body of this Miscellany , there run veins enough of disparagement to this world ; so that they may well terminate in this Centre of Contempt and despection . The Apostle of love , whose fiery tongue casts forth as many Scintillations of love , as he doth lines , in that Work which may be fitly called , An Epistle commendat●ry of Love to Christians , doth not allow the world so much as one spark of it , he rather straineth his breath to blow out and extinguish every flash of affection to it ; enjoyning us expresly , Not to love the world , nor the things that are in it : And it is remarkable , That he alleageth not the miseries and disgusts of the world to discredit it , but bringeth even the most amiable alluremonts thereof for Reasons against our affecting it , arguing upon the worlds having nothing in it , but the concupiscence of the eye , and of the flesh , and the pride of life , in which consist the most powerful Attractives the world hath for our love : And if all these which are acknowledged the worlds Proprieties , are turned against the valuation thereof , what hath it left whereby to allure us ? May not that be justly then contemned , which either afflicteth us for the present , or betrayeth us for the future . O how admirable is God in this piece of distributive Justice to Mankinde ! who ( having by his Providence comparted the conditions in this world into such a diversity of states , as cannot admit all to the fruition of secular Delights ) hath commanded that none should love them ; by which order the lowest ranks are much compensated in this respect , That it is a harder task to forbear loving such things when we enjoy them , then it is to contemn them when we know we can neither expect them , nor ought to love them : If they who use this world , must be as though they used it not , those who use least of it may be said to be seated the nearest to this performance ; and certain it is , That their state is the most conterminate to that of the true Propriator of the whole world , while he was upon the earth , who did himself use those things most , which we use to love the least , and yet alloweth us to enjoy even the most pleasing proporties of the earth , provided we do not love the world in that relation . All secular goods were so unworthy of the love of the God and Man Christ Jesus , as they are not allowed the love even of single Mary ; for all the most precious and glorious things of this world , are ordained to serve Man as his slave , unto whose offices there can be assigned no love , for this wages doth presently invert the two conditions , rendring the lover the slave : How reasonable then must it be to address unto him all our love , who hath by his love to us subjected all these things unto us , and hath so disposed it , as to maintain our Prerogative , there is required no Art , but the contemning of what stands thus subjected . Whereupon I may well press you in this point , as the Apostle doth , Let this minde be in you , which was also in Christ Jesus ; his comportment towards the world , was intended to give you the same minde : Look then upon your Nature in the author and finisher of our Faith , and you shall see Mans dominion over the World maintained by contemning it ; the world was so perfectly crucified to him all his life , as he contemned the being crucified by the world , despising ( as the Apostle saith ) even the greatest shame and confusion of this world : And what could this Divine Man do more to imprint in us this aversion to the world , then these two acts , in not vouchsafeing to enjoy any of those things , the cupidities whereof use to vitiate us , to leave all them abased and vilified , and in not declining the sufferance of such things ( whereof the terror doth likely subject us to the world ) to render them easie and acceptable : What hath the world then left in it , for Motives either of our love or fear of it , that even God himself may not be said both to have undervalued and undergone ? And what we are enjoyned neither to love nor fear , cannot seem uneasie for us to despise ; especially when this advantage is annexed , That we gain more by contemning the whole world , then we can by enjoying our own divident therein : For whereas Fortune keeps many worldlings poor , the Contempt of the world keeps Fortune her self wanting and indigent , leaving her nothing to give to such a disposition ; So that in stead of incurring the reproach of the Prophet , in setting up a Table to Fortune , and offering libaments upon it , this habit of minde sacrificeth and destroyeth Fortune upon the Altar of the Holy Spirit ; and thus even the feathers of Fortune , to wit , The vanities and levities of this Age , when they are incensed and consumed by a holy Contempt of this world , may make a sweet Savor in the Temple of God ; whereupon I may say , That these sorts of feathers , which while they are burning in the flame of our sensitive passions , yield an odour of death unto death , when they are consuming in this Sacrifical fire of a zealous Contempt and Renunciation of them , afford a savor of life unto life , in this act of their destruction in our mindes . In the time of the Law , when the Commodities of the Earth seemed to be proposed as the Salary of Mans vertue , there might be some colour to love this world , and so in that state God accepted the Beasts of the Earth for Holocausts : But in the Gospel , when no less then the enjoying of God himself , and all his goods is exhibited for the term of our desires , it cannot seem unequal , that even the whole World should be required for a Holocaust , immolated and consumed by a Religious Annihilation of it in our Mindes , to the honor of such a Remunerator . §. II. Motives by the property of a Christian to contemn the World. VVHen we consider our selves under the notion of Members to such a Head , as hath offered up as a Holocaust even the Creator of the whole Universe , it seemeth not strange , but rather suitable for such Members to Sacrifice the whole World , to hold some proportion unto their Head , especially since his offering of himself was in order to the enabling us to Sacrifice and destroy this world ; Doth not this our Head God and Man Christ Jesus say , That even in his life the judgement of this world was given ? it was sentenced to Contempt by his despising it ; he that did not disdain to own the Infirmities of Man , did notwithstanding protest against his being of this world , so much hath he left it vilified to us : And doth not he say , If he were exalted above the earth , be would draw all men unto him ? So that in this exaltation is proclaimed our Duty , and capacity of transcending this world , and treading on it with Contempt , by the attractive Vertue of this our Head , raised above all the Heavens : And we may remember , That the first Members he was pleased to unite unto him upon Earth , were instantly elevated to that height of being above the world , seated in this abnegation and despection . May I not then fitly say with Saint Paul , These things were done in a figure of us , since what they left to lighten them for this transcendency , is an apposite figure of what we are to do in order to this elevation , namely , To relinquish our Nets in this world , which we may understand in two sences , that comprise all our directions in this case ; to wit , either as we are actively catching and chasing the Commodities of this Age , or as we are passively taken and intangled in the love of what we enjoy : In the first of these states , we may be said to have our Nets in our hand , and in the second to have them in our hearts ; so that to leave our Nets , signifieth to relinquish both our solicitous Cupidities and Passions , in point of pursuing the goods of this World , and our Inordinate love in case of their possession : And this disposition of Minde raiseth us to that exaltation above the Earth , whereunto Christians are attracted by their Head ; and truly they who will not Sacrifice their Nets , with the Apostles , in this sence , do Sacrifice to their own Nets in the sence of the Prophet , they Worship the World , wherein they are taken and insnared : Let such Worldings remember what CHRIST saith to them from his elevation above this world , even while he was in it , Whither I go , you cannot come ; And the Reason followeth , You are from beneath , I am from above ; you are of this world , I am not of this world : And let them reflect on what was said to the relinquishers of their Nets , That they shall sit with the Son of Man in Majesty upon Thrones , judging the world , which in some imperfect measure is fulfilled , even in this Life , by the most Sublimated Contemners of this World , of which God saith by the PROPHET , He will raise them above the altitudes of the Earth ; and by the APOSTLE , That they have not received the Spirit of this World , but the Spirit that is of God , that they may know the things that are given them of God. I have sufficiently delivered my self in this Point , throughout all this Work , not to be misunderstood now at last , in this Sacrificing of our Nets , which I have proposed , since I have often concluded , That all several Vocations have their respective capacities of Contemning this World , even while they seem the most affected by it : So that this Discourse doth not aim at the frighting any one out of their station in the world , since those who have the most of this world , using it as if they used it not , may do as well in their order , as those who choose to use the least they can of it , for fear of abusing it : For we know the Earth is familiarly , and may be properly compared to a Sea , in this respect , as it is no place of abode , but of passage through it ; and in their course there are no Vessels that have not somewhat more or less of them under water , that is , some thoughts and attentions upon this world ; and as they are lighter or heavier laden with the Commodities of this Life , they carry the more or less of themselves above water ; the less their cogitations are immersed in Temporalities , the higher their mindes pass through this World : But as there are Vessels of several lasts , so it is the property of some to draw more water then others ; therefore such cannot be said to be nearer sinking , because they have more of them under water then lighter Barques : Every condition hath his respective Fraight of Application to this World , which may draw some deeper then others into the solicitudes of this Age ; but unless we voluntarily overcharge our Vocation , every one may pass safely with his proper Weight : But we must remember specially this particular in the Comparison , That as in Ships , the part which saileth them and carrieth them on their course is all above water , so that portion of our Minde , those Thoughts and Intendments that advance and carry us to Heaven , are those which are Spiritual , and elevated above this World ; the ballast of our Mortal part , will keep some portions of our Thoughts in all conditions somewhat immersed in the Earth , but the sails of our Immortal portion , must carry on the whole Man to his Celestial Harbor : I may therefore justly exhort and animate all conditions in the Contempt of this World , in this voyce of the Apostle , You are of God , little children , and have overcome it , because greater is he that is in you , then 〈◊〉 that is in the world . The one and twentieth Treatise . Of the Preheminences of a true contemplative life ; Divided into five Sections . §. I. Contemplation defined , and some excellencies thereof discoursed . COming now off from this troubled Sea ; for the finishing touches of this perswasion , I will carry your eyes a little upon the pourtraicture of such a Sea as was shewed to Saint John by the Angel for a marvelous Sign : For indeed , this state of Minde I purpose in this last place to expose unto you , is , me thinks , fitly emblem'd by that Sea of glass mingled with fire , on which they stand , having harps in their hands that have overcome the image of the Beast : And in this order may follow the application . The spaciousness of their Souls that are extended in perfect contemplation , is aptly figured by that property of the Sea ; their equanimity and clearness , by the smoothness and lucidness of Glass ; the fervor of their Spirits is fitly symbolized , by a mixture of Fire in this Sea of Glass : this Spiritual ardor being as requisite to compose this temper , as fire is to make Glass : And farther we may say , That as Glass is formed of many unconsisting parts , that are consolidated and clarified by fire ; so is this even and clear habit of minde composed of divers intellectual Verities , compacted and elucidated by the flame of Contemplation ; and the Harps in their hands represent the harmony and concordancy between the sensitive organs and rational powers in the mindes of devout Contemplators , which keeps in tune a Spiritual joy and acquiescence . It was an ingenious project of Archimedes , the undertaking to remove the whole material World , in case there were assigned him a Centre out of it , upon which to place his Instrument : This work we may say to have been effected in a Spiritual sence , by the Man Christ Jesus , and by such a maner as the other was contrived ; namely , by having an Engine fixt upon a Centre out of this world , which was his Humanity upon his Divinity , upon which basis rested all his power wherewith he removed the whole Spiritual frame of the world ; and upon this Centre he stood , when he said , I am not of this world ; and even by a weak Reed fixed upon that Centre , he removed and cast forth the Prince of the World ; for his Humane Nature was as it were the Engine or Instrument standing upon his Divine , as on a Centre extrinsecal to this World , and so that wrought instrumentally upon the World , and was sufficient , when it was exalted from the earth , to draw all things to it self ; And why may I not say , that some such capacity seemeth communicated to the Members of Christ Jesus , that is , of fixing their mindes , though but Humane , upon a Centre extrinsecal to this world , viz. The contemplation of Divine ▪ Verities ; and by that means to remove all this World out of that place where it useth to stand in our corrupted Nature : And certain it is , That many have and do act this power upon the Earth , by fixing their Spirits upon Contemplation , which is a Centre without this world . It were easie for me to point at many of these elevated Spirits , which like the Constellations in the Firmament , are known by Names , more then the other Star 〈…〉 But to decline all shew of any particular preference , I shall single none , but do my obeysance in general to all ranks of such blessed Contemplators ; of whom I may say with the Apostle , That in the midst of a perverse generation , they have shined as lights in the world ; their mindes seeming to be kindes of Spiritual fixed Stars , which never altered their distances from the Earth , and intended onely the finishing their course at the same time , imparting light unto the world by divers irradiations , respective to their positions therein , either of Prayer or other Edifications : Wherefore of such habits of minde the Holy Spirit saith , The path of the just is as the shining light , that proceedeth even to perfect day , which is Contemplation consummated , when the day-Star ( whereby Saint Peter expresseth it ) shall be risen in our hearts ; whereof these acts of our intellect seem to be some inchoative or imperfect rays , and to give you as fair a view as I can of this abstruse object , I shall set it in the most luminous definition I can deliver it , out of the mouth of S. Augustine . Contemplation is a clear in t 〈…〉 on , and a delightful admiration of perspicuous Verities ; so that the minde in that state may be said to walk in the meridional light of Faith , towards the incomprehensible clarity of perfect vision ; and this light of Grace , wherein a pure Contemplative Soul inhabiteth , may ( me thinks ) be said to hold some such proportion to the purer light of glory she expecteth , as the sight which the three Apostles had of Christs Body transfigured on Tabor , holds to that they are to have of it glorified in Heaven ; for as the brightness of Lightning , and the cand or of Snow , did in some measure represent to them the far transcending lustre and beauty that was to be looked for in his Body beatified , so these admirable intellectual Verities , which are the objects of a true Contemplative Soul in this life , do in some degree figure to it the unexpressible notions , rising out of a fruitive Contemplation of the increated Verity ; insomuch as these elevated Spirits may be conceived to have such a kinde of advantage over others , who may also be faithful in lower stations of Christianity , as the three Disciples called up to Tabor had of them that were left below the Mountain : For certainly this sight must have imprinted in their mindes a more lively and affecting image of the amiableness of glorified Bodies , then the others could apprehend : But as Christ admitted few even of his Apostles to this sight of him , so doth God vouchsafe to select and elevate but very few to this superlative pitch of Contemplation , of whom we may say with the Psalmist , This is the generation of them that seek the face of the God of Jacob , who we know was one of the most eminent in this high vocation , feeding on this bread of Angels , and having this Spiritual Manna show●red down upon him , while he was feeding the flocks of others in a servile obligation : And holy David , in all his exterior bitternesses tasting of this Spiritual reflection , saith , as it were , this Grace to it , How great is the multitude of thy sweetness , O Lord , which thou hast hid for them that fear thee ; thou shalt hide them in the secret of thy face from the disturbance of men : This expresseth well their state of minde , which is covered from the sight of the world in the secret of Gods face , that is , in his most private and reserved kindenesses ; and as God hideth himself in his own inaccessible light , so such Souls , adhering unto God , and becoming ( as the Apostle ●aith ) one Spirit , are hid to the world in the excessive light of their Graces , which common apprehensions cannot penetrate ; of such mindes we may most peculiarly say , Who knoweth the things of such men , save the Spirit that is in them , which searcheth the deep things of God ? while their apprehensive faculty perfecteth it self by extracting the pure species of Truth , and their affecting power is perfected , by transmitting it self exteriorly upon the object that attracteth it : Thus the understanding is never satiated by a continual receiving , nor the affection ever diminished by an incessant issuing it self out upon the object , but doth rather acquire by this perpetual Self-alienation . In this admirable commerce doth the true Contemplative Soul negotiate with her own Maker , while what is imported from him into the Understanding , obligeth the Will to export unto him her faculty of loving ; and thus knowledge infused , draweth forth love , and love efused , remitteth back fresh illuminations : This Angelical correspondence with God , the Contemplative Man entertaineth , and hath in proportion to his Nature , the same priviledge that Angels have , when they assume apparent Bodies for their ministery on Earth ; namely , to finde no intermission of their seeing God : So in all the exterior offices which the Soul acteth by the ministery of the Body in such persons , the Minde doth not remove out of that apprehended presence of God , whereof her transitory state is capable ; insomuch as a profound Contemplator may be said to be never so much alive to this life , as when he seemeth to be the most dead to it : For in the image of Death , when the other powers of his Minde cannot controul his Fancy , that may introduce imaginations into him superfluously relative to this life , and removed from the scope of all his reasonable cogitations , which never move , but in a presential reverence of God : So that the Natural Man may be said to live in him no longer by the strength or power of his Nature , but meerly by the infirmity of it , that requireth such a suspension of the Spiritual Man , which lives so powerfully in such a person , as he seems fully in possession of Christs promise , of his Fathers and his coming , and making his ab●de with him : which according to the division made by the Holy Ghost of the whole Man , may be conceived to be done in this maner ; The Father residing in that portion called the Soul , as it importeth the Origine of all vital operations , the Son resting in the Minde , as that is the seat of our actual intelligence or understanding , and both of them may be said to expirate and breathe forth the Holy Ghost into the Heart , as that is taken for the continent of our affections ; and by this means the whole Man cometh as near the loving God with all his Soul , with all his Minde , and with all his Heart , as this traverse and interposed vail of Flesh and Blood can admit him , forgetting ( with Saint Paul ) the things that are behinde , and stretching forth himself to those that are before , by this constant Application , preserving the whole Spirit , Soul and Body , without blame to the coming of our Lord Christ Jesus . Considering then the properties of these golden vessels of Charity placed within the outward vale of the Temple , and looking continually towards the Propitiatory , seated within the inward vale ( which figured the beatifical vision ) even their Bodies may be well compared to the grate upon the Altar of Incense , from which all the ashes of carnal appetites fall away down under the Altar it self , represented by their mindes , from whence the fume of those fragrant Odours of Vocal and Mental Prayer , is directed towards the wings of the Cherubims ; and so what is sweet in the Spirit ascendeth to Heaven , and what is unclean in the Flesh falleth to the Earth , and doth not remain as a foulness upon the Altar , which is kept always bright and odoriferous ; And in these Temples of the Holy Ghost , there is not onely a continual emission of fire from Heaven falling upon the Altar , but even a fresh provision of materials to incense upon it , that is to say , new supplies of Meditations , descending from the Father of light , from whom the same beam imparteth at once the ardor of love and the light of Science ; so that this matter can never want that flame , nor that flame ever want this fomentation . O how incomprehensible is the clarity of the Divine Elsence , whereof if the little light shed on us do shine so strangely even in us , being as yet but dark lanthorns to carry it , how much must those splendors of purity and sanctity radiate , which never issue out of it self , whereof we have but few or no glances in this imperfect state of Contemplation , to wit , little or no intelligible perception of the Mysterious light of the glorious Trinity , consistent with that most simple Vnity in which the Trinity of persons is comprised ; and yet the simplicity of the Unity is not at all diminished : In which speculative Verity , the best plumed S●raphins of our mortal Nature , when they soar never so high on these two wings of Grace and Contemplation , must cover their faces with these two other , of Faith and Wonder , singing with the Psalmist , I shall be satisfied when thy glory appeareth , and in thy light we shall see light . §. II. The gradations whereby we ascend ordinarily up to this station . I May well suppose that there will be many , who being dazled by the radiancy of the faces of these Moses's we have exposed , will , with the people , turn their heads away from this object : And I may imagine , that some ( as being taken with the beauty of this light ) will conclude with the Apostles , That it is good to live upon this Mount , and may perchance think of making Tabernacles for their abode in this place ; that is , design all the powers of their mindes to the forming in themselves such a state of Contemplation : wherefore it may be pertinent to look a little downward upon such subjacent stations as are the direct way up to the top of the Mountain , whereunto the nearest conterminate part is that of Speculation ; and the next to that , Lecture ; and after that Mortification , which lieth indeed as the basis of all the elevation : and as it hath this property of the ground-work , to consist of the most gross matter , so hath it this likewise , of being the support of the whole erection ; and in that order I will re-ascend to the summity from whence I have dismounted . While the Soul of Man receives no intelligible species , but such as are raised from sensible matter , and acteth onely by corporeal organs , by Natural Reason it is evident , why Mortification is requisite for the best extent of her intellectual powers , as rendring these passages the clearer through which all images enter into our discursive faculty , and also keeping that power the more free and active in all her exercises : The purer the glass is , the better we see all things in the room , and the farther we may see out of the room , when we look outward through the glass ; so both the species that enter into our mindes through clean and unobstructed organs , are the clearer , and the acts also of our discourse and speculation , looking outward towards immaterialities , are the more sharp and penetrating . I shall not need to argue how much corporeal pleasures and sensualities do obscure the light received by the apprehensive faculty , and clog the operations of the reasoning power of the Minde ; Wherefore even in this Natural respect , a convenient suppression of the appetites of the Flesh seemeth the platform of all Spiritual exaltation ; but we have a firmer supernatural ground , whereupon to raise this Conclusion , of the requisiteness of Mortification towards speculative gifts , the word of the Holy Ghost saying , They that are in the flesh cannot please God ; and if they be removed even from Gods favor , they must needs be very distantial from that grace and familiarity , which is imparted to Contemplation : Saint Paul was allowed so little to think of his body , when he was raised to his highest point of illumination , as he knew not whether he had any body about him , or no , at that time : And we finde that he took the best course he could all his life , to feel the least he might possibly of his body ; in order whereunto he saith , He did not onely chastise his body , and keep it in subjection , but affirmeth likewise , That he did dye daily : It seemeth he found no means of clearing the operations of the Soul , but by making , as it were , a quotidian separation between her and the Flesh ; And , me thinks , we may say of all Saint Pauls converted life ( notwithstanding his humility in owning infirmities ) that which he himself said of some part of it , namely , Whether this man in Christ lived in his body , or out of his body , we know not , God knoweth , so little sense we finde him to have had of his body , in point of Mortification , and so little impediment by it in Contemplative operations : And doth he not say himself , That it is not he that liveth , but Christ in him , and referring to us , he declares the requisiteness of Mortification , telling us , That they that be Christs have crucified their flesh , with the vices and concupiscences ; and if this kinde of crucisixion be requisite even for the practical part of Christianity , whereunto all are called , much more must it be pertinent to the perfect speculative state thereof , to which so few are chosen . I am therefore well warranted to lay Mortification as the ground or foot of this Mount of Moria , which signifieth the Land of Visions , whereunto all such as shall despise ascensions in their heart , must take their rise from this foot , and remember what was figured by Abrahams leaving his Servants and his Ass afar off , when he saw the Mountain , and the prohibition of any Beast to come near to Mount Sinai , to wit , that no carnal or sensual dispositions might presume to approach towards the mysterious lights of God : So that whosoever aspired to go up to this mount Moria of Contemplation , must be advised to follow Abrahams order , to leave afar off all voluptuous and sensual appetites , figured by the Servants and the Ass , and carry in his hand the Fire and the Sword , that is , Zeal and Activity for the sacrificing of his Flesh and Blood to the honor of God : This is the Fire that he who was typified by Isaac brought into the earth ; and this the Sword , which he saith he came to send , and not Peace . Wherefore this hostility declared against our Flesh , must be remembred to be the first Article of that peace of the Spirit , which is concluded in Contemplation . §. III. The requisiteness of Lecture , in order to this Spiritual elevation . THe next Stage whereby we are to rise , is pious Lecture ; which subject calls back my thoughts upon the first state of mans knowledge ; wherein we may consider , That the first Humane Soul came into this world , perfect in the intellectual part , by Science infused , and needed not stay for the help of her corporeal organs to acquire any , for those instruments whereby she was to act , were ready in their perfection , before she was seated in them , since Gods forming perfectly the body of man , preceded his breathing into it the breath of Life : And so we finde that he was able to reade presently in the book of Gods works , wherein he read the character of Gods hand in every creature that was set before him ; and , as I may say , superscribed their names upon them , by the secret impression he read of their Nature : But not being satisfied with this excellent degree of intelligence , he began to affect the reading even in Gods own increated book , The knowing like God himself . Upon this presumption the rational soul of Man was cast down from this high form , and set so much backward , as ever since both the Vegetative and Sensitive souls precede her long in the perfection of their acts , and she is obliged to stay their leisure before she can act her best according to her faculty , which must cost her also pains and care to reduce it unto the best extent thereof . Thus is now the rational Soul , sentenced to feed her self by her kinde of sweat and labor ; so that she is not onely to acquire most of her natural knowledges , by a laborious industry , but she is also set to work by study and attention , even upon those supernatural Principles that are infused into her , as those of Faith , Hope and Charity ; even these infused habits will not so much as remain in her , without her own study and solicitude to preserve them , much less can they be improved to their best degree , without much intendment and application : And to facilitate the perfection of the Soul in this life , God hath been pleased to make his own Character , and to leave it legible under his own Hand , his holy Scriptures , wherein all his attributes are penn'd in the fairest maner , to affect our understandings , and to take our affections ; insomuch as of the holy Writ it may be well said to God , The light of thy countenance is impressed upon it : This living spring of Verities the Holy Ghost hath left upon the earth , from whence all the rivelets of pious Books derive their waters , which are so proper to refresh and see undate the minde of Man , as the Holy Ghost doth but rarely use his own power of impregnating and replenishing Souls with immediate inspirations , but vouchsafeth , for the most part , to be conveyed into our mindes by the mediate spirations into them of vertuous notions , from his subalternate instruments , the pens of his holy Ministers , which he doth certainly inspire with qualities ●o well proportioned to our capacities , as they deliver Divine Truths unto our mindes , under such familiar and agreeable forms as are most apt to work upon our affections . This is the design of the Holy Ghost in all pious Books , wherein his Spirit remaineth covered in the elements of mans conceptions ( for words may be said to be a kinde of body to thoughts ) as the Divinity of Christ did under the vails of Flesh and Blood. In like maner it is the Divine vertue of the Holy Spirit , that worketh all those devout effects which are produced by the instrumental conceptions of pious Writers : Wherefore as the Scriptures are to be read with perswasion , that God is presentially speaking to us , so all Books of Devotion are to be used with this opinion , of their speaking to us , as delegated and deputed from God. The minde of Man abhorreth vacuity , and though her Nature tend upward to be replenished with Spiritual notions , yet if she be void of them , she sinketh presently to earth , to take in any grosser furniture ; so that if she be not provided with such pure species as may keep her pointing at her own Centre , in stead of being elevated , as it were , above her self in Contemplation , she will fall below her self into some terrene amuzement : Wherefore a habit of pious Lecture is most necessary , in order to the replenishing her with Spiritual Images , that may keep her eye always erected up upon them ; and may we not well infer the requisiteness of reading , for the support of the Spiritual Man , since Saint Paul doth not onely advise his so elevated Disciple Timothy to attend unto reading , but chargeth him with great solicitude to bring him some Books , even after he had told him he had consummated his course , and the time of his revolution was near ; If he who had been in Paradice already in a transcient state , and was so near his going thither to a permanent , did still make use of Books , how necessary must they be for all such as aspire to any Spiritual exaltation ? §. IV. Speculation placed as the last step in this ascent of the Soul. THis last station carrieth us up to the top of this Mount Moria , from whence we have descended , and so is the steepest part , and the uneasiest mounting of all the rest , as it is nearest the vertical point of our fixure : This last step then is Speculation or Meditating , which act of our discursive faculty , is commonly taken as univocal , with this other of our minde fixed in Contemplation ; but when they are rightly distinguished , there appeareth such a diversity , as is between the last strains of motion , and the term of acquiescence : For Speculation is properly the busie attention of the minde in the inquest of truth , ranging and casting out all ways , to bring in conclusions for the Spirit to fix and rest upon in Contemplation ; which ( as I have said ) is a fruitive possession of Verities , which flowers the minde doth no longer gather or collect , but rather hold in her hand ready made up in nosegays that she is smelling to . Me thinks these two different states of the Minde may be rendred very intelligible , by a conception my Fancy hath sprung , while it is ranging for some fit expression of this very act which my Minde is now exercising ▪ and I may say , That Speculation and Contemplation differ ●ust so , as my present writing of their differences doth from my reading them anon when I have finished them : For now my imagination is beating and casting all ways , for some well suited similitude , whereby to illustrate the diversity of these two acts , and my memory is sifting and sorting apposite words , to express my conceptions ▪ and thus by degrees I shall by means of this studious Application of those powers of my Minde , form some digested Character of what I design ; which finished Draught of my own thoughts , when I shall reade over , I shall no longer work upon it , but behold the Image I have framed out of the past divisions and compoundings of my thoughts , and then my Minde will rest and enjoy my determined notions : So that as I do now speculate , and shall upon the finishing of these two Characters , contemplate them , without any farther agitation of my Minde : In like maner the state of Speculation is a disquisition of sundry Divine Verities , whereby to form some determined notions , which are the objects that Contemplation is to be fixed upon in an acquiescent state , when the discursive motion is arrived at the term of rest it pointed at ; and then contemplating the result of our former discoursings , we do , as it were , reade over and enjoy this digest of our Imaginations : wherefore as the act of our Comprehending doth excel that of our Reasoning , in respect the intellect sees at one look or intuition what the Reason collecteth but by divers circuits of Discourse , and so seemeth but a purveyor of what the intelligence possesseth in one instant : In like maner the Contemplative state , by the same reason , transcends the Speculative ; and , 〈◊〉 thinks , in such a proportion as the intellect of Angels excelleth that of rational Souls : for the first comprehendeth in one act , without the tardity of discourse , all intelligible species connatural to it , and the last is fain to stay upon the abstracting of intelligible species from materialities , and the conferring and co 〈…〉 of them with one another by ratiocination , before it can settle conclusions , wherefore Speculation seemeth to be a Humane act , and Contemplation , as it were , an Angelical . These lines have , I hope ; drawn a fair par●ition between these two acts of a devout Soul , whereby they appear not to be coincident , as they are commonly misunderstood , although they are co ordinate to one another , not that I do presume that God hath obliged himself to this order , of transfusing this grace of Contemplation always through the medium of studious Speculation : For I am not ignorant of his immediate communicating this hand of intuitive fruition of his Verities to some choyce Souls , unqualified for this preparatory course of Reading and Meditation ; God is admirable in his Saints , in manifesting his Grace and Omnipotence by divers maners : but as Saint Paul saith , Though none 〈…〉 eth the minde of the Lord , yet we have the minde of Christ , wherefore I have given this direction , as I said , when I first entred upon it , to conduct Travellers in this path , which is Christs high way marked for us , of Asking , Seeking and Knocking ; and this is the beaten track of his Church , which doth not circumscribe God within this method : Sometimes the Spirit of the Lord catcheth up some humble illiterate Souls , and setteth them immediately upon the top of this Mountain , as he did Philip the Deacon at Az●●us ; but for the most part he conveyeth those he calleth to this land of Visions , as he did Abraham , by these three days journeys I have gested to you , before they come to this high station : For God doth commonly carry these Spiritual discoverers which he calleth to take a little sey of the fruits of the Land of Promise , all over this course of Spiritual exercises , before they come to gather this fruit of Contemplation , which seemeth to be a bunch of Grapes of that immense Vintage of Wine , whereof the Psalmist speaking , saith , They shall be inebriated by the fulness of thy house : For an inchoative state of Contemplation in this life , is as it were a cluster of Grapes of the same Vine , to wit , the Grace of Christ , which afterward is reduced into what was the last intent of the planter , that is , into the Wine of the Saints , perfected Contemplation of the Divine Essence . So that having given you clear and practicable instructions , in order to the taking a right way towards this state of acquiescence ( the singular excellencies whereof I have with my best skill pourtraicted unto your judgements and affections ) I shall adde onely this laudative of the Holy Spirit , as very appliable to this happy state of Contemplation , Many daughters have gathered together riches , but thou hast passed them all . Upon these premised Considerations , I may conclude the same order observable in the offering up this Spiritual Incense , which was held in the preparing and burning the material Incense of the Tabernacle ( which act was a figure of this our Religious Duty ) we must then first by Mortification keep clean and fair the grate of the Altar ; by Lecture and studiousness we are to gather and mix the Gums and Spices of pious Conceptions ; by Speculation and meditating we must bear and pounce the Odours into a fine powder , to wit , collect pure and refined images of Verities , and then by Contemplation we come to fire and exhale the perfume of the whole Composition ; By this method we erect our hearts , according to those gradations designed by the Psalmist , and the Law-giver shall give a blessing , when they go thus from vertue to vertue , the God of gods shall be seen in Sion . §. V. Of the sensible delight springing from this Head of Contemplation ; as also the close of the whole Work. HAving treated the blessedness of the intellectual part of this Contemplative state , which may be said to stand for the Soul thereof , there remaineth the adjoyning that portion which answereth to the Body in this compound of happiness , which is , the sensible joy wherewith the affections are replenished ; which delectable good affecting the sensitive powers , is a redundancy or waste falling from the vertue of that Truth which overfloweth in the supremest portion of our Minde , in some such maner as the beatitude of the Body is derived from the superfluent riches of the Soul , in the state of glory , and as the Soul shall then over-pay all the ministerial offices of her Body in this life ( by the mediat●on whereof , her powers are now exercised ) imparting to the Body far more noble capacities ; So doth the intellect in this life , when the minde is in the state of Contemplation , superabundantly recompence the ministery of the Senses , for the conveyance of those species whereupon the understanding acreth in Lecture and Speculation , by far exceeding joys and ●uavities diffused upon the affections , such indeed as are not to be conceived , unless it be by those that have tasted them , whereof the Psalmist saith , Blessed is the people that knoweth jubilation ; upon which words St. Gregory noteth , that the Holy Spirit saith , Not speaks , but knoweth this jubilation , because it may be conceived , but not fully expressed by the enjoyer of it : The Soveraign Contemplator King David , by the assistance of the Holy Spirit , giveth us the fairest light we have of it , when he saith , My heart and my flesh have rejoyced in the living God ; the first whereof imports the satisfaction of the intellectual , and the last the solaces of the appetitive part of the Soul , that is , the seat of the Affections ; which though they are not always equally feasted with delectation , yet are they for the most part entertained with a competent measure of gladness and exhileration , and sometimes are recreated with an extraordinary jucundity , in such a maner , as the Prophet Elisha's trenches were filled with water , without any appearance of wind or rain to produce this effect ; that is to say , the inferior part of the Soul feeleth a sensible delight and refreshment , without any inordinate emotion or alteration of those sensitive powers , wherein this delight is excited , insomuch as they finde the sweet effects of these two Affections , both Love and Joy , the first rising not from the wind of passion , and the other not being instilled by the rain of any material fruition ; and thus the delights of these two Affections , from to be in such mindes , as they are in Angels , and Souls separate from Bodies , to wit , as they are acts of the Will , not alterations of the sensitive appetite . How blessed is the state of such Souls , when even the sensitive power of their Minde seemeth to operate , as if their Spirits were totally abstracted , or their Natures were Angelical ; and therefore may not improperly be said to measure this world with such a golden Reed , as the Angel in the Revelation did the heavenly City , that Saint John saith , was the measure of a Man , which is of an Angel ; for this squaring of their affections by the rule of pure Charity , rendreth them in a great measure proportionate to the same Angelical operations : And in this admirable maner doth the hand of their Maker square and model such choyce Souls to fit and adjust them for the filling up the vacant rooms of Angels , according to the design of him who hath said , They shall be like the Angels of God i● Heaven . Having conjoyned this sensitive portion unto the the rational , we have exhibited this Contemplative stare , in that accomplished beatitude this life admitteth ; And surely the Soul of Man in this mortal state , doth as naturally cover the adjunction of this delectable part in her affections , unto the other illuminated portion of her intellect , as a Soul though glorified , doth the addition of her Body : And as by this last accession the Soul doth not augment her beatitude by way of intersion or exaltation , but onely in point of extension and amplitude , so doth the addition of this delight of the affections , rather inlarge and dilate the blessedness of this state of Contemplation , then elevate or heighten the vertue of the Soul in that condition , the felicity whereof I may will leave sealed with this Signet of the Holy Spirit , This is the gift of God , and the possessor thereof shall not much remember the days of his life , because God answereth him in the joy of his heart . After this edition of the high Prerogatives of the true Contemplative life , lest any one should conceive the inferior Vocations any way discredited , I will present all the several stations of this world , with this Consolation and Instruction of Saint Paul , As God hath distributed to every one , as the Lord hath called every one , so let him walk : For although the ear have not an absolute dignity equal with the eye , yet in the dignity of proportions there is an equality between them ; Wherefore I will offer this excellent Conclusion of Saint Austine , to all the engaged conditions of this world , The love of Truth desireth a holy vacancy , the pressure of Charity imposeth just occupations ; which charge , if it be not laid on by some charitable obligation , the best is , to attend unto the perception and contemplation of Truth ; but in case of our being entred into a lawful Engagement , that is to be born for the necessity of Charity , but yet not so as the delectation of Verity be totally deserted , lest that Religious S●avity being substracted , we ●e the easilier oppressed by th● other secular necessity . This Advice may serve for a convenient direction , to all such as are drawing in the yoke of any secular Engagement , or are loose in the state of a tree Election of entring into this sweet yoke of Christ , drawing in the Chariot of Contemplation . Being now arrived at the farthest point of the Horizon of this state of Grace , we cannot pass forward without entring upon the other Haemisphere of the state of Glory ; which , I hope , God will enable me to exhibite unto you in the other part of this Map I first designed , which I will leave now divided by this Aequator , severing the two halfs of that Spiritual Globe , whereof I had first intended to give you an intire Edition ; But finding in the other part many Spiritual Positions , according to the old Doctrine of the Suns moving , and the Earths being fixed ; which Maximes would not well agree with the new Mathematical Discovery , of the Earths moving and cotation : I have thought better to publish at first this uncontroverted part of my Work , and reserve the other till a farther decision of this question . And since the whole Work was designed as a Sacrifice of a Leper , in order to his cleansing ; the purgation being yet very imperfect , I may not unfitly say , That this is one of the Sparrows , which I humbly offer up upon the running waters of a penitent Soul ; and promise , That the other shall be let flye into the world hereafter , when God shall be pleased farther to advance the emundation ; for the accelerating whereof I humbly request all their Prayers , who shall be so benign as to conceive they owe me any thing for this Part , or shall make any account of my owing them the other : And I may fitly end this Semicircle of my Pen , with the best half of Saint Pauls valediction to the Romans , Now I beseech you , brethren , for the Lord Jesus Christs sake , and for the love of the Spirit , that ye strive together with me in your prayers to God for me , that the oblation of my service may become acceptable in Jerusalem to the Saints . Now the God of peace be with you all . Amen . Sicut portavimus imaginem terreni : portimus & imaginem coelestis , 1 Cor. 15. 49. Nam prudentia carnis mors est : prudentia spiritus , vita & pax , Rom. 8. 6. FINIS . Imprimatur , NA : BRENT . Junii 12. 1647. An Alphabetical TABLE OF The most remarkable Points of Instruction in these TREATISES . A AFfections planted in our sensitive nature , for good use , page 37. section 4. Advantages of conformity to vertue in our sensitive part of the minde , p. 38. sect . 2. Ambition consistent with Devotion , p. 42. s . 4. Ambitions ordinary acceptation , p. 43. Advantages to be made of love to enemies , p. 284. s . 3. Advices for the best method of reading , p. 355. Advantages which true contemplators have above other sorts of pious lives , p. 387. B BEauty may be honored without offence to Piety , p. 39. sect . 2. Beauty's prerogatives allowed , p. 39. s . 3. Beauty perverted to be reproached , p. 40. s . 2. Beauty abusing us with apparences , as fishes are cousened in the water , p. 173. s . 2. Beauty how innocently it may be honored , p. 175. s . 2 , 3. C COnfort to humane frailties , p. 10. sect . 2 , 5. Contemplation honored , for what reason , p. 66. s . 3. Courtiers common error in point of felicity , p. 73. s . 2. Courts considerable as figures of heaven , p. 86. s . 1. Courts of Heathen Princes not to be urged against the piety of Christian ones , p. ●0 . s . 1 , 2. Courtiers of all ranks bound to proportionable exemplarity , p. 92. s . 1. Companions of Princes to b 〈…〉 fully chosen , p. 94. s . 2. Courtiers advantaged for humility by their vocation , p. 102. s . 2. p. 104. s . 2. Civilities and complements how allowable in Courts , p. 109. s . 4. Contempt to enemies not allowed for our neglect of revenge , p. 280. s . 2. Charity to enemies , what proportion it must hold with that of Christ , p. 281. s . 1 ▪ 2. Counterfeit forgiveness of enemies censured , p. 284. s . 2. Charities prerogatives in a sincere love to enemies , p. 285. s . 1. Causes wrongfully judged by events , p. 292. s . 1 , 2. Constancy in our undertakings preferred before irresoluteness , p. 294. s . 2. Curiosity of the causes of advers events , disswaded , p. 298. s . 3. Conformity of our Wills to Gods Order in all events , determined , in what degree it is required , p. 299. s . 2. Constancy enjoyned in good causes upon all events , p. 310. s . 1 , 2. Courts advantaged , by examples of benefits procured to Christianity , p. 115. s . 2. 3. Contemplation a kinde of Heaven , p. 321. s . 2. Confort for Prisoners , p. 362 : s . 3. Contemplation described , p. 385. s . 1. Contemplation defined out of St. Augustine , p. 387. s . 2. Conversation ought to be kept pure , p. 130. s . 3. Circumstances aggravating the faultiness of loose speech , p. 146. s . 1. D DEath readeth to man , p. 7. sect . 1. Dispair of cure is worse then our infirmity , p. 14. s . 2. Divinity discernable by grace , p. 22. s . 1 Devotion described , p. 23. s . 2. Devotion defined , p. 28. s . 2. Devotion is onely sincere , when it is conformable to the order of Superiors , p. 29. s . 1. Devotion may be prejudiced by too much austerity , p. 46. s . 4. Devil disswadeth prayer ▪ p. 80. s . 1. Dissimulation may be rendred vertuous in some case , p. 96. s . 2. Dissimulation in humility decryed , p. 102. s . 1. Duties precisely in all cases belonging to enemies , p. 275 , 276. s . 1 , 2. Death and the love of enemies have like aspects at the first sight , p. 276. s . 3. Dissimulation in point of love to enemies , very absurd , p. 278. s . 2. Different deceits in humors , towards judging of reasons of causes , p. 312. s . 2. Detraction or Medisance defined , p. 126. Detraction commonly connived at , p. 127. Delusions in Spiritual vocations , p. 335. s . 2. Detraction how handsomly disguised , p. 129. s . 3. Detraction imposed as it were by Princes acting in it , o● encouraging it , p. 134. Description of what 't is to be in love , p. 150. s . 2. E EXamples of mans frailty , p. 9. sect . 3. Example is meritorious in Devotion , p. 29. s . 2. Examples of Saints rejoycing rightly in temporal goods , p. 69. s . 2. Errors of those who wonder they are not happy , p. 73. s . 1. Errors of our judgement in discerning Truth , illustrated by a Simile of Zeuxes the great Painter , p. 76. s . 1. Examples of Princes why more dangerous then others , p. 92. s . 1. Enemies a difficult object for love , p. 265. s . 1. Example of Christ requisite to enable us for the love of enemies , p. 267. s . 2 Enemies in some respect more useful then friends , p. 269. s . 2. Experience of suffering is the onely security of our capacity , of discharging the duty of loving enemies , p. 286. s . 1. Examples of Gods unconceiveable Providence in the defeats of good Princes in good causes , p. 307. s . 4. p. 308. 1 , 2. Examples of eminent sanctity in Courtiers , p. 115. s . 1. Excuses of Courtiers for irreligious complaceneies , refuted , p. 124 s . 1. Errors discovered in the election of solitary vocation , p. 322. s . 2. Errors of Philosophers in point of single reason , being sufficient for consolation , p. 343. s . 2. F FAith rested on giveth an ease above Reason , p. 23 ▪ s . 2. Felicity determined to consist in a rejoycing in Truth , p. 65. s . 3. Fortunes falacies more discernable at Court , p. 105. s . 3. Flattery described , and impeached of falshood , p. 107. s . 1 , 2. Flattery is the issue of pride , p. 108. s . 1 , 2 Forgiveness of enemies an excellent sacrifice , p. 279. s . 3. Friendship is allowed another kinde of love then that we owe enemies , p. 283. s . 1. Forgiveness of enemies doth not obstruct the course of Iustice , p. 288. s . 3. Faith follow de 〈…〉 tures as confidently as victories , p. 312. s . 2. Foulness of speech a greater crime then many imagine , p. 14● . s . 1 , 〈◊〉 . Flatteries to women are upon the Devils Commission , p. 161. s . 2. Flattery raiseth self-love in women , p. 162. s . 2. Friendship with women , how ●ar allowable , p. 176. Filial love defined , p. 187. Friendship sincere is a safegard against passion , p. 177. s . 1. Filial love urged upon us , p. 193. Fraternal love a mark of our being in the way to filial love to God , p. 196. s . 3. G GRace was superadded to Reason in all the first perseverers in the belief of one God , p. 23. sect . 2. Greatness inclineth naturally to be flattered , p. 112. s . 3. Grace of Christ enabling us to love enemies , and the gift greater then the exaction , p. 267. God is single , yet not solitary , p. 317. s . 3. Grace proportioned to several callings , p. 121. s . 3. God worketh upon different tempers by divers applications , p. 330. s . 2. Grace , not single Reason , fortifieth our minde in great distresses , p. 341. s . 2. Gods mercy is universal , in commanding that all should despise this world , p. 378. s . 3. Great persons delighting in it , promoteth Medisance with great self-guiltiness , p. 132. s . 3. H HOly Ghosts impression on our nature , p. 18. s . 3. Hypocrisie displaid , p. 33. s . 3. Honor goes under the title of Vertue , p. 44. s . 1. Humility doth not prohibite the pursuit of honor , p. 45. s . 4. Happiness temporal defined , p. 51. s . 1. Happiness wherein it is truly to be found , p. 63. s . 1. Honors temporal may excite us to the pursuit of eternal , p. 89. s . 1. Humility truly described , p. 104. s . 1. Humility a security against all temptations of Courts , p. 101. s . 2. p. 106. s . 2 , 3. Hatred to enemies imitateth those we hate , more then him we pretend to love , p. 268. s . 2 , 3. Hatred to one another , from whence derived originally , p. 270. s . 2. Humility like the Marrine●s need , p. 113. s . 2. Hope often abused , p. 159. s . 1. I INfirmity of Man evidenced by Solomon , p. 8. sect . 3. p. 9. s . 2. Incarnations mercy , p. 12. s . 2. Infirmities of man may be turned to the torture of the Devil , p. 17. s . 2. Inconstancy of vain affections , p. 41. s . 2. Incredulity in prayer a mental stammering , p. 83. s . 1. Imitation of Princes is very familiar for the reasons of gain , p. 91. s . 2. Iustice for our first fault requireth the love of enemies , p. 272. s . 2. Injustice prospering , not to be wondred at , p. 307. s . 2. Imperfection of Mans Will in many election consisting with his liberty , p. 325 , 326. Iealousies nature treated , and the good use of it in Gods love , p. 155. sect . 1 , 2. Instincts of expressing our passion , sheweth our loves to be due to God , p. 161. s . 2. L LOve justifieth the Incarnation of God , p. 13. s . 3. Love from man enjoyned by the Incarnation of God , p. 13. s . 2. Love rendring it self to Devotion is not ill treated , p. 38. s . 4. Love to enemies forgot in the Law , and revived in the Gospel , like the fire of the Altar after the Captivity , p. 266. s . 2. Liberty rather given to our Souls , then restraint made by the Precept of loving enemies , p. 267. s . 1. Love of enemies proveth a counterpoison to the forbidden fruit , p. 269. s . 3. Love to enemies misinterpreted in a figurative sense by many , p. 273. s . 2. Love to enemies not ordains as they are simply enemies , p. 275. s . 2. Love irregular , causeth our aversion to the love of enemies , p. 282. s . 1. Liberty dear to Humane Nature , p. 339. s . 2. Learning how it becometh most useful towards consolation , p. 348. s . 1 , 2. Liberty of minde gained , overpays the captivity of the body , p. 354. s . 1 , 2. Love of the world recovereth often after our having wounded it by Grace or Reason , p. 376. s . 1. Lecture proved necessary for the passage to Contemplation , p. 394. Liberties of jesting , how they are allowable , p. 131. s . 1. Liberties indecent , though little , disfigure the reputation of women , p. 147. s . 3 ▪ Liberties of scurrility excused by the presumers in them , p. 137. s . 2. Love , though mercinary , how to be accepted , p. 182. M MAns nobility by creation , p. 2. s . 3. p. 3. Mans excuse of his fall , p. 3. s . 2. Mans self-deceit , p. 6. s . 1. Meditation conducent to peace of Spirit , p. 58. s . 2. Meditation on the changeableness of all the pleasures we enjoy , serveth towards the securing our happiness , p. 61. s . 3. Moral Philosophy answereth not to the promises of Speculation in our necessities , p. 62. s . 1. Mans reason for his forgiving the first injury of women , p. 275. s . 1. Morality more studied at Court then Religion , p. 117. s . 1 , 2. Moral civility useful to improve the zeal of religious duties , p. 118. s . 1. Mirth a great disguise of Medisance , p. 128. s . 2. Morality single is insufficient for our support in great pressures , p. 342. s . 3. Moral Philosophy set in a due order for consolation in distresses , p. 345. Meditations on the vain figure of this world , p. 361. s . 1. Meditation on eternity a relief against all temporary pressures , p. 367. s . 1. Mortification of the flesh requisite for all acts of pure Speculation , p. 392. s . 2. Medisance most entertained by the encouragement of great persons , p. 129. s . 1. Mercy of God miscon●●ived , p. 156. s . 2. more 158. s . 1. Mercy rightly understood , p. 158. s . 〈◊〉 . Mercinary love , how far allowed , p. 185. Mercinary love of the nature of dwarfs , p. 185. s . 1. N NVns eminent purity , p. 18. s . 〈◊〉 . Nature gives some light towards the sight of God , p. 1● . s . 2. Nature discredited single for happiness ▪ p. 57. s . 2. Naturalists shall rise up in judgement against ill Christians , p. 277. s . 3. O OPinion of Temporalities confuted , p. 7. s . 2. Order given by God for direction in Religion , p. 28. s . 1. Opinion why it prevaileth often above Truth , p. 68. s . 2. Obligation in point of love to enemies , p. 283. s . 2. Orders of Providence not discerned , occasioneth all our wonder , p. 305. s . 1 , 2. Order described , p. 327. Order for disposing our time pleasantly and usefully in Imprisonment , p. 351. s . 1. Order of the three Persons of the Trinity residing in a Contemplative Soul , p. 389. Order of rising up to Contemplation , p. 391. s . 1. P PRide first introduced , and how continued , p. 3. s . 3. Philosophers deceived in the Divinity , p. 21. s . 2. Piety advised in all religions , p. 24. s . 2. Passion it self maketh use of Religion to express it self , p. 32. s 2. Passion transferred may honor God in a double respect , p. 33. s . 1 , 2. Piety doth the office of a Law-giver , not of an Insulter , p. 35. s . 3. Piety not incompatible with pleasure , p. 37. s . 2. Pleasures allowed by Devotion , p. 41. s . 1 , 2. Propriety in temporal goods abateth the value , and Piety repairs it , p. 42. s . 2. Philosophers variances concerning happiness , p. 51. s . 2. Prayer assigned for the way to finde truth , and consequently happiness , p. 79. s . 2. Prayer must be sincere and fervent to become officious , p. 82. s . 2. Prayer is often accepted , when the suit is not accorded , p. 84. s . 1. Princes vertues may make Courts schools o● Piety , p. 91. s . 1. Princes especially obliged to piety , p. 91. s . 2. Prudence for Courtiers , p. 97. s . 1. Praises allowable in many cases , and how they are to be applied , p. 110. s . 2 , 3. Princes obliged to forgive personal injuries , p. 280. s . 1 , 2. Providence not to be judged of by pieces , p. 295. s . 2. Prayer against Gods menaces allowed the Prophets , p. 301. s . 1. Providence seemeth as it were disguised upon earth , p. 359. s . 2. Presumption on our power to resist the temptations of Beauty , is dangerous , p. 166. s . 2. Q THe quality of peace expectable in this life , p. 84. sect . 2. The quality of private conditions towards the discernment of the worlds instability , p. 105. s . 1. Quarrels with the world do sometime occasion good vocations to sanctity , p. 328. s . 3. The qualities of prophane passion , p. 152. s . 2. The quality of temptations slighted at first , as easily masterable , p. 171. s . 2. R REason much degenerated in our faln Nature , p. 〈◊〉 . sect . 2. Reason injured by opinion , p. 7. sect . 2. Repaired Nature by Christ exalted above the original innocence , p. 15. s . 1. p. 16. s . 2. Revenge contrived unto piety , p. 17. s . 2. Reasons course up to Divinity , p. 21. s . 1. Repentance may convert even our sins into good fruit , p. 30. s . 2 , 3. Remedies extractable out of the meditation of our frailty , p. 60. s . 1. Riches possessed and improved towards piety , p. 70. s . 2. Religion lightly considered may perplex us in the judgement of events , but more profoundly looked into , setleth on us , p. 292. s . 3. Religion the onely refuge in the perplexity of advers events to a good cause , p. 302. s . 2 , 3. Reason of distracting events not to be hoped for in this world , p. 304. s . 2. Retreats out of the world turned into delusions by the Devil , p. 332. s . 2. Reason single vainly overvalued by the Philosophers , p. 340. s . 2 , 3. Remedies drawn out of the evils themselves of our life , p. 362. Remedies for the correcting indecent liberties in jesting , p. 132. s . 2. Remedies against foulness of speech , p. 142. s . 1. S SIn vainly excused , p. 4. sect . 2. Solomons glories are ascribed to a special reason , p. 8. s . 2. Sin removeth man more from God then his own first nullity , p. 12. s . 2. Sensual men excluded from happiness , p. 55. s . 1. Success ought not to assure us of the goodness of a Cause , p. 294. s . 1. Sorrow allowed in ill successes , p. 298. s . 2. Solitude described , and treated truly , p. 316. Sanctity in great persons affords more communicative influences then in other , p. 120. s . 1. Sociableness of Mans Nature , in order to common good , p. 327. Spiritual joys suppresseth the love of the world , p. 376. s . 2. Speculation distinguished from Contemplation , p. 397. s . 1. s . 2. Sensible delight afforded by Contemplation , p. 401. s . 1. Self-love keeps us in darkness , p. 163. sect . 1. Self-love a kinde of punishment of women , p. 163. Self-loves motion , p. 185. s . 1. T TRuth defined , and duly valued , p. 66. s . 2. Truth to be sought in all temporal fruitions , and to be found as the ground of our happiness , p. 68. s . 4. Truth impugned by the Devil to seduce our happiness , p. 74. s . 2. Temptations most frequent in Courts , p. 100. Temptations of Courts resistable by Prudence , p. 100. s . 2. Temptations against the love of enemies , p. 272. s . 1. Toleration of injuries easeth more then revenge , p. 277. s . 2. Temptations in Courts , how to be overcome , p. 122. s . 2. Time to be weighed in Solitude , p. 352 s . 3. Time weigheth heaviest upon , when it is least applied to particular designs , p. ●5● . Time neglected brings us in debt even of our eternity , p. 369. s . 〈◊〉 . Temptations to be resisted at the first approach , p. 160. s . 2. Temptations of the Flesh dangerous , though they appear little at first , p. 169. s . 1. V VAnity in our fancy argued , p. 5. sect . 1. s . 2. Vanity of riches , beauty , p. 7. s . 1. Voluptuous persons exceptions against Devotion , p. 34. s . 3. Vanity of Philosophers concerning the power of Reason , p. 52. s . 3. Vses to be made of the Stoicks Opinions , p. 54. s . 1. Verities intended , do not dull the joys of our sensitive appetite , p. 75. s . 2. Vnhappiness mans own fault always , p. 80. s . 2. Vulgar errors in judging of Causes , p. 297. s . 1. Vocations supernatural to Solitude , solaced by God , p. 319. s . 3. p. 320. s . 1. Vanities do truly captivate those they pretend to give liberties , p. 353. s . 1. Vniversal changes may confort all private calamities , p. 358. Vanities of this world sacrificed to God , afford a sweet savor , p. 380. s . 1. Vocations respectively allowed more or less application to the world , p. 383. VV THis world was never meant as an object of mans love , p. 377. s . 2. The worlds contempt is ordained by God , by his subjecting all things in it to Man , p. 379. s . 2. The world easily contemnable by the consideration of Christs demeanor in it , p. 381. s . 1. Women obliged especially to much purity in conversation , p. 146. s . 2. Words equivocal wrested to an unclean sence , very blameable , p. 143. s . 3. Women prejudiced by flatteries , p. 164. s . 2. Women more commiserated then men , in faults occasioned by mans temptations , p. 164. Z ZEal and Charity make the best temper of a Religion , page 26. sect . 2. FINIS . The Printer to the Reader . BEhold a Printer , extraordinary both in his fault , and his confession , who acknowledges the having offended all the severall parties of these times , & can think of no excuse , unlesse it be , the influence of the erring Planets of this Conjuncture , raigning over our Presses & working Errata so commonly , either in the matter or the form of our Trade ; and the piety of the Author , having preserved his Pen untainted , the malignity of our Stars , hath prevailed much upon our Pensils , in miscopying his Pen ; Insomuch , as the Author is the onely abused person in this new Book , who having for some yeers past , enjoyed no liberty but that of his Pen , wee must confesse it a great injury in us , to have so often restrained his sense , in this excellent piece of spiritual Inlargement , his Prison hath presented the whole Nation : For my indulgence from the Author , I will take sanctuary in his own charitable Treatise , of forgiving Injuries : And for my pardon from the Reader , I may resort to a contrary pretence , namely , the merit of having been the deliverer to him of so over-weighty a Piece of Piety & Reason , as may beare a deduction of more sense , then I have clipt from it , and consequently the delight of the Reader , may well endure the allay of so much pains , as the looking often upon my Errata . ERRATA . PAge 3. line 35. after Wiseman sayes , adde , What art thou proud of dust and ashes ? p. 5. l. 15. r. momentarinesse . p. 5. dele Rom. 8. in the marg . p. 6. l. 25. r. often . p. 7. l. 15. r. this manifest . p. 7. l. 19. r. futile . p. 8. l. 18. r. clarity . p. 8. l. 20. dele I. p. 8. l. 24. r. become . p. 9. l. 25. r. ●er . p. 10. l. 8. after seen r. the. p. 17. l. 2● . r. receiveth . p. 23. l. 9. r. giant . p. 27. l. 21. r. them . p. 31. l. 19. r. wherein . p. 35. l. 5. r. mutiny . p. 37. l. 12. r. immaculate , & l. 14. r. born . p. 40. l. 25. dele not . p. 45. l. 35. after also , r. there . p. 48. l. 15. r. my fetters . p. 50. l. 16. r. treat . p. 56. l. 7. put the Coma at point , p. 58. l. 23. r. portable . p. 61. l. 10. r. we should . p. 63. l. 17. r. habit , & l. 38. make the full point at delighted . p. 64. l. 3. r. no exterior . p. 65. l. 20. r. debasement , & l. 18. r. his issue . p. 66. l. 31. r. present . p. 76. l. 33. r. but in . p. 88. l. 12. after method r. they . p. 89. l. 18. r. to this . p. 90. Title , r. Courts censured . p. 91. l. 14. r. make . 94. l. 18. r. rending . p. 97. l. 7. dele these & the Coma. p. 100. l. 17. r. made of links . p. 101. l. 9. r. no way . & l. 31. r. scituation . p. 116. l. 19. r. he was there , and l. 22. r. displaced . p. 120. l. 22. r. Palaces . p. 124. l. 33. r. that shield . p. 128. l. 1. r. fecundity . p. 131. l. 15. dele in . p. 132. l. 25. r. charged with . p. 133. l. 11. r. deference . p. 134. l. 4. r. proscribe . p. 138. l. 31. r. without . p. 149. l. 7. r. source . p. 152. l. 25. r. we suppose . p. 154. l. 6. r. lending out . p. 159. l. 21. r. inventive p. 143. l. ult . r. bending . p. 161. l. 1. r. faultinesse of and. l. 3. r. curiosity of man. p. 162 l. ult . r. fuell . p. 164. l. ult . r. Samaritans . p. 167. l. 12. r. leaps on . p. 170. l. 20. r. but. in place of so . & l. 33. this parly . p. 171. l. 6. r. read . & l. 10. r. as take up . p. 172. l. 31. r. undertaking . p. 186. l. 14. r. holy effort . p. 118. l. 7. r. improved . p. 189. l. 17. r. preposure . & l. 33. r. degree . & l. 35. r. compared . p. 192. l. 19. r. dispensing . p. 271. l. 33. r. vestiges . p. 272. l. 22. r. examination , & l. 25. r. incitation . p. 273. l. 19. r. of his , and in the same line , the parenthesis ends at revenge . p. 275. l. 1. r. mirror . p. 277. l. 17. dele of . p. 279. l. 23. r. disbursement . p. 280. l. 6. r. scenes . p. 302. l. 15. r. scruples . p. 311. l. 15. r. scrutiny . p. 313. l. 9. r. nescience . p. 316. l. 9. r. prejudication . p. 320. l. 23. dele Col. 3. 15. p. 321. l. 14. r. in such a. p. 324. l. 2. r. to this . p. 334. l. 18. r. is a very . p. 339. l. ult . r. retrenched . p. 369. l. 17. r. accruing . p. 377. l. 13. dele of . p. 379. l. 14. r. single man. p. 393. l. 15. r. dispose . & l. 21. r. aspireth . p. 396. l. 15. r. resolution . p. 399. l. 21. r. gisted . p. 404. l. 17. r. rotation . p. 405. l. 11. r. portemus . Notes, typically marginal, from the original text Notes for div A89235-e340 Paral. 11. 18. Paral. 11. 18. Dan. 12. 3● . Notes for div A89235-e1150 1 Cor. 4. 9 Philip. 3. This was said to S. Augustine by a voyce from heaven , Conf. Aug. l. 8. cap. 8. Rom. 13. Galat. 1. Luke 15. Rev. 14. Rom. 6. 13. 1 Cor. 6. John 5. Mark 5. 1 Esdra . 4. Ecclus. Heb. 6. 7. Wisd . 4. Gal. 1. 23. John 4. Ephes . 3. 20. Notes for div A89235-e4550 Rom. 7. Mat. 6. 23. Rom. 8. James 1. 23. James 4. 14. Eccle. 3. 10. Ecclus. 48. Kings 3. 19. Jer. 20. 10. 14 Prov. 11. 31. Rom. 7. Luke 1. Gal. 2. 20. Notes for div A89235-e5410 Phil. 2. 6. Ephe. 2. 6. 1 Ep● . John 4. S. Peter 2. Ep. 4 Romans 5. 1 Cor. 6. 17. Rom. 8. 32. Rom. 2. 1. Heb. 4. 15. Heb. 2. 18. Psal , 4. Esaiah 9. 10. Haggai . 2. 2. Ephe. 1. 22. 2 Cor. 12. Rom. 8. 37. Nunns . 1 Cor. 6. 17. John 14. 23. 2 Peter 1. 4. 2 Cor. 12. 9. Psal . 138. 1 E. John 3. 2. Rom. 8. 37. Notes for div A89235-e6880 Rom. 1. 21. James . 1. 27. Act. 〈◊〉 . Ephes . 2. 19. John 13. 6. Psal . 144. Ephe. 1. 9. Psal . 142. John 4. 23. John 17. 11. Luke 12. 49. Notes for div A89235-e7690 Heb. 13. 17. Psal . 114. Non nobis Domine sed nomini tuo da gloriam . Devotion defined . Mat. 3 〈…〉 . 11 Luk. 12. 49. S. Luk. 10. 16 John 17. Mat. 28. Jude 11. 1 John. 4. 6 John 5. 35. Matthew . Luk. 12. 35. Cant. 8. 6. 2 Cor. 7. 11. Rom. 6. 19. Rom. 8. 7. S. Jude 23. * Psal . 62. In terra deserta invia & inaquosa . Psal . 78. Psal . 59. Mat. 11. 8. Reason . Notes for div A89235-e8600 2 Kings c. 5. 1 Cor. 15. 43. 49. Phil. 3. 20. Rom. 6. 18. John 8. 34. 36 Psal . 44. 3. Canticle . 4. Rom. 1. 20. Rom. 1. 25. Dan. 13. 1 Cor. 14. 20. Hosea 2. Luk. 3. 13. 1 Cor. 3. Isai 〈…〉 . 5. 6 S. Luke 16. 9 Vtilior sapientia cum divitiis . Eccles . 7. 12. 1 Cor. 12. 7. 3 Reg. 10. John. 17. 15 Prov. 12. 9. Matthew 5. Psal . 122. James . Gal. 5. 13. Acts 21. 20. Heb. 13. 3. 2 Thes . 5. 14. Col 〈…〉 1. 13. Notes for div A89235-e10200 Psal . 23. Psal . 118. Happinesse defined . Rom. 1. 21. Eccle. 7. 24. 1 Pet. 2. 9. John 15. Rom : 5. Dan. 1. 4. Psal . 29. Psal . 38. 7. Ecclus. 11. 24 Ecclus. 18. 26 Psal . 78. 39. 1 Cor. 8. 2. Esay . 33. 11. Acts 17. Psal . 76. 4. Prov. 14. Psal . 36. Notes for div A89235-e11470 1 Cor. 13. Esay 52. Felicity described . John 18. 38. Truth defined . Esay 55. Psal . 22. 1 Pet. 2. Contemplation defined . Gen. 23. Psal . 84. Esay 39. Job 36. 5. Rom. 1. 25. Psal . 85. 11. Psal . 4. Habac. 1. 16. Esay 66. 4. 2 Thes . 2. 11. Psal . 11. 1. Luke 12. 42. Iohn 8. Sap. 7. 10. 11. Ioh. 8. 31. 32. Notes for div A89235-e12900 Iohn 18. 38. Iohn 14. 6. Mat. 28. 6. Iohn : 14. 6. Math. 7. 7. Iohn 7. 17. Rom. 10. 6. 8. James 4. 8. Psal . 145. 2 Peter 3. James 1. 5. Tim. 2. Mat. 11. Justificata est sapientia a filijs suis . 1 E. Ioh. 5. 14. Rom. 8. 23. 2 Cor. 4. Phil. 4. Psal . 1 Thes . 5. James 1. 17 Notes for div A89235-e14160 Heb. 1. Matth. 19. Ephe. 2. 9. Revel . 21. 1 Cor. 13. Prov. 1. 17. Luke 3. Numb . 24. 1 Corin. 15. He fouled the font in which he was baptized . Of all sorts of Her●sies . 2 Paralip . 24 ▪ 17. Psal . 1. 71. Luke 19. Notes for div A89235-e15220 Ephes . 2. 6. Matth. 13. Ecclus. 34. 13 Ecclus. 2. 1. Sap. 14. Ecclus. 6. 25. Drut . 7. 17. 2 Pet. 2. 9. Esay 41. 14. Ep. Heb. Matth. 5. Rom. 2. Humility described . Apoca. 9. 7. Pro. 4. 11. King James . Psal . 90. 6. Flattery described . Gal. 5. 13. Mat. 4 Iob 26. Cor. Phil. 4. 22. Mar. 5. Euseb . vit . Constant . Heb. 4. 1 Cor. 4. 2 Pet. 2. 8. 1 Cor. 12. Sap. 11. 12. Kin. 4. 6. Cor. 12. Ezek. 2. Psal . 90. Exod. 33. 15. Thes . 2. 12. Notes for div A89235-e18330 Pro. 4. 24. Medisance defined . Jam. 4. 11. Psal . 140. 1. Rom. 30. 32. Pro. 26. 22. What circumstances are to be observed in jesting . Psal . 39. Ecclesiasticus 17. Ecclestasticus Pro. 19. 29. Ecclus. 28. 28. Pro. 25. 23. Luk. 6. 25. Pro. 31. 25. Notes for div A89235-e19250 James 3. Gen. 38. Gen. 31. 1 Cor. 11. Ecclesiastes 9. Prov. 16. 25. Mark 5. 1 Thes . 5. 20. James 3. 1 Cor. 6. 20. Ecclesiastes Confes . Aug. l. 1. 10. Ch. 3. 4. Psal : 85. 13. 1 Tim. 1. 16. Psal . 19. 6. Ecoles . 7. 4. Psal . 118. 10. Ephes . 5. 4. Jam. 1. 25 , 26 Notes for div A89235-e20610 Love desined . 1● Ep. Ioh. 4. Vertue defined . A description of being in Love. Kin. 4. 17. 41. James 4. 5. 2 Cor. 11. 2. Heb. 4. 12. Iohn 14. 19. Prov. 28 , 14. Psa . 118. Sapi. 17. Luke 13. 15. Ecclesiasticus 5. Mat. 3. Jer. 2. 13. Peter 4. Esay 50. 11. Jam. 3. 6. 1 Reg. ch . 20. Luk. 31. 11. Ioh. 4. Matth. Psal . 38. Hosea 8. 7. Pro. 14. 3 Reg. ch . 7. Jachin and Boos the two pillars set before the temple of Solomon , signifying Direction and Fortitude . 2 Tim. 3. v 4. 5. Prov. 14. 12. Genesis 3. Rom. 13. v. 13. 14. Apoc. 216. Iohn 13. 13. Prov. 23. 33. Jud. 17. 2 Cor. 6. 16. Matth. 19. 10. Cant. 4. 12. Ephes . 6. 16. Sap. 13. 3. 1 Reg 11. Friendship defined . 1 Pet. 1. 17. Esay 47. 11. 1 Ep. Joh. 4. 18. 1 Thes . 5. 23. Notes for div A89235-e23750 1 Esd . 10. 12. Cant. 8. 6. 1 Ep. Joh. 4. 〈◊〉 . Rev. 3. 18. Mercenary love desined . Psal . 118. Hosea 11. Gal. 3. 24. Hebr. 8. Corinth . 12. Filial love defined . Matt. 26. 50. Phil. 2. 7. Psal . Rom. 5. 1 Ep. Iohn , 4. 10. 1 Ep. Iohn , 2. 10. Mat. 22. 39. 2 Pet. 1. 12. 1 Epi. Iohn . 3. 3. Notes for div A89235-e25580 Iohn . 7. Matth. 5. 44. Iohn 3. 2 Mac. 1. ●1 . 2 Pet. 1. Ioh. 13 34. 1 Cor. 15. 14. Mat●h . 5. Iohn 14. 6. Psal . 16. 4. 1 Iohn 2. 6. John 13. 34. Eph. 5. 29. Eph. 4. 26. 1 Cor. 12. 24. Luke 11. 19. John 7. 5. Cant. 1 ▪ Cant. 1. 4. Apoc. 3. 2. Mat. 5. 48. Dan. 1. Mat. 18. 32. 1 John 5. Luke 22. Rom. 8. Luke 17. 5. Rom. 5. Apoc. 3. Matt. 11. Matth. 3. Mat. 6. 14. John 14. 36. 1 Cor. 6. Mat. 11. Notes for div A89235-e28130 Psal . 76. 20. 2 Pet. 3. 9. Ecclus. 42. Sapi●nt ▪ 11. 12. Psal . 91. Acts 17. Eccles . 7. 28. Isa . 26. 8. Jer. 14. Jonah 4. Psal . 72. 2 Kings 15. Job 35. 14 Luke 9. Jer. 23. Jer. 12. Jer. 20. 7. Dan. 12. 9. Mac. 2. Dan. 12. 9. Psal . 138. 6. Apoc. 15. Eccles . 9. Eccl. 5. 7. Ecclus. 16. 20. Luk. 7. 23 Isa . 26. Heb. ●0 . 38. Acts 1. Judges 6. 13. Psal . 102. Habac. 2. 1 Pet. 4● 12. Isa . 26. 20 Psal . 26. 19. Psal . 94. 12 , Notes for div A89235-e31260 Voluntary Solitude defined . Violent Solitude defined . Neutral Solitude defined . Gen. 12 〈…〉 Psal . 44. 13. Luke 12. 40. Psal . 36. Hosea 2. Rev. 2. Gen. 28. Psal . 88. 10. Apoc. 2. 17. Notes for div A89235-e32540 Prov. 30. 3. Ecclu● . 34. 12. Definition of order . Luke 9. 50. Phil. 1. Isaiah . Rom. 9. 18 Jer. 30. Luke 17. Luke 17. 23. Luke 14. 28. Psal . 142. 1 John 4. Rom. 9. Notes for div A89235-e33980 Psal . 54. 2 Cor. 10. John 8. 36. 2 Cor. 3. 17. 1 John 16. 2 Pet. 1. 1 Cor. 2. 12 , 13. Acts 19. 〈◊〉 John 4. Psal . 15. Ephes . 2. Psal . 61. John 20. John 14. 27. Isa . 51. 3. 1 Cor. 15. 43. Isa . 58. 10 Joh. 8. 32. Isa . 35. Eccles . 10. 〈◊〉 . Philip. 2. 7. Luk. 2. Jer. 45. 4. 1 Cor. 7. 31. 1 Joh. 2. ●7 . 2 Pet. 1. 19. Isa . 45. 7. Psa . 74. 9. Jer. 10. 19 Jer. 17. 8 2 Kings 6. 16. Rom. 6. Psalm . 76. 6. Matth. 5. Ecclus. 2. Cor. 4. 17. Psalm 76. 4. Apoc. 5. Ephes . 6. Col. 2. 20. Col. 3. Matth. 5. Phil. 3. 13. Notes for div A89235-e37540 Psa . 63. 9. Rev. 13. Gen. 3. 17. 1 John 2. 15. 1 Cor. 7. Phil. 2. 5. Hebr. 12. Isa . 65. 11 John 1● . 32. Joh. 8. 24. 1 Cor. 10. Habac. 1. 16. Joh. 8. 23. Mat. 19. 29. 1 Cor. 2. 12. 1 Cor. 7. 1 John 4. Notes for div A89235-e38510 Rev. 15. Joh. 8. 23. Joh. 12. 32 Phil. 2. Prov. 4. Contemplation defined . Psa . 23. 6. Psal . 30. 20. 1 Cor. 6. 1 Cor. 2. John 14. 23. Phil. 3. Exod. 35. Rom. 8. 1 Cor. 9. 2 Cor. 12. Gal. 〈◊〉 . Psal . 83. Gen. 22. Psal . 4. 2 Tim. 4. 13. 2 Tim. 4. Speculation defined . 1 Cor. 16. Acts 8. Gen. 22. Prov. 31. 21. Psa . 83. 8. Psal . 88. 2 King. 3. Apoc. 21. 17. Mat. 22. 30. Eccles . 5. 19. 1 Cor. 7. 17. Lev. 14. Rom. 15. 30. 
A20000	----	Dialogicall discourses of spirits and divels declaring their proper essence, natures, dispositions, and operations, their possessions and dispossessions : with other the appendantes, peculiarly appertaining to those speciall points, verie conducent, and pertinent to the timely procuring of some Christian conformitie in iudgement, for the peaceable compounding of the late sprong controuersies concerning all such intricate and difficult doubts / by [brace] Iohn Deacon, Iohn Walker... Deacon, John, fl. 1585-1616. 1601 Approx. 1145 KB of XML-encoded text transcribed from 203 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A20000 STC 6439 ESTC S323 22282134 ocm 22282134 25312 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20000) Transcribed from: (Early English Books Online ; image set 25312) Images scanned from microfilm: (Early English books, 1475-1640 ; 1750:8) Dialogicall discourses of spirits and divels declaring their proper essence, natures, dispositions, and operations, their possessions and dispossessions : with other the appendantes, peculiarly appertaining to those speciall points, verie conducent, and pertinent to the timely procuring of some Christian conformitie in iudgement, for the peaceable compounding of the late sprong controuersies concerning all such intricate and difficult doubts / by [brace] Iohn Deacon, Iohn Walker... Deacon, John, fl. 1585-1616. Walker, John, preacher. [32], 356, [12] p. Impensis Geor. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spirits -- Early works to 1800. Demonology -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2003-07 Judith Siefring Sampled and proofread 2003-12 Aptara Rekeyed and resubmitted 2004-01 Judith Siefring Sampled and proofread 2004-01 Judith Siefring Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion DIALOGICALL Discourses of SPIRITS and DIVELS . Declaring their proper essence , natures , dispositions , and operations : their possessions , and dispossessions : with other the appendantes , peculiarly appertaining to those speciall points . Verie conducent , and pertinent to the timely procuring of some Christian conformitie in iudgement : for the peaceable compounding of the late sprong controuersies concerning all such intricate and difficult doubts . By IOHN DEACON . IOHN WALKER . Preachers . If there shall arise among you , a prophet , or a dreamer of dreames , & giue thee a signe or woonder : and the signe or woonder which he haue tolde thee come to passe , saying : Let vs go after other gods which thou knowest not , and let vs serue them . Thou shalt not hearken to the words of that prophet , or to that dreamer of dreams : for , the Lord your God prooueth you , to know whether ye loue the Lord your God with all your hart , and with all your soule . Deut. 13. 1. 2. 3. If any shall say vnto you , Lo heere is Christ , or there is Christ ; Beleeue them not therefore , for there shall arise false Christes , and false Prophets , and shall shew great signes and woonders : so that if it were possible , they should deceiue the verie elect . Matth. 24. 23. 24. Aug. De Trinitate . Quisquis audit , vel legit , vbi pariter certus est , pergat mecum : vbi pariter haesitat , quaerat mecum : vbi errorem suum cognoscit , redeat mecum : vbi meum , reuocet me . Ita ingrediamur simul charitatis viam : tendentes ad eum , de quo scriptum est , quaerite faciem eius semper . That is , Whosoeuer heareth , or readeth , where he is perswaded with me , let him proceede with me : where he is doubtfull , let him inquire with me : where he acknowledgeth his errour , let him returne with me : where he espieth mine , let him recall me . So shall we walke ioyntly togither , in the way of charitie : going foreward towards him , of whom it is written , Seeke yee his face euermore . Propugnaculum vitae patientia . LONDINI , Impensis Geor. Bishop . 1601. TO THE RIGHT Honorable and righteous Iudges , Sir THOMAS EGERTON knight , Lord Keeper of the great Seale of England : Sir IOHN POPHAM knight , Lord cheefe Iustice of England : Sir EDMVND ANDERSON knight , Lord cheefe Iustice of the common Pleas : and Sir WILLIAM PERIAM knight , Lord cheefe Baron of the Exchequer , with other the most reuerend Iudges of the common Lawes of England : I. D. and I. W. do hartily wish all sauing knowledge in Iesus Christ. RIGHT Honorable Lords , you may not possiblie be ignorant of the late-bred broyles not long since brewed & broached at Nottingham , by meanes of Sommers his supposed possession and dispossession : especially , those selfesame broyles being eftsoones reuiued since , and now also ( by what priuiledge we wotte not ) so publikely reported in Print , as their flying rumours doe mightilie ouer-runne the whole Realme , yea , euen to the vttermost borders thereof . We two , did vndoubtedly assure our selues that the holie regard of Religion ; of loyall obedience to her Maiesties Princely prerogatiue : of the publike peace of the Church : of due reuerence to her Maiesties positiue Lawes : of dutifull submission to the definitiue sentence of Iustice : of common humanitie towards the persons of men : yea , and of a carefull continuance of their honest reputations ; woulde something haue restrained , if not vtterly inhibited the parties ( especially conuicted ) from the vntimely attempting of any such vnorderly course , as now ( by their newly published Pamphletes ) they haue most vndutifully blazed abroad . And therefore , the Christian care of that their hoped moderate cariage , hath caused vs hitherto euen purposely to suppresse this folowing Treatise , which ( almost three yeeres since ) we had euen carefully ●ompyled , as a christian counter-checke to al such vnwoonted occurrents : yea , and this our former ▪ suppressing thereof , proceeded ( we assure you ) from a felow-like feare of procuring vntimely disgrace , and of adding affliction to the principall parties themselues . Esteeming it much better , to burie our precedent labours in the graue of forgetfulnes : then ( by any their needlesse publishing ) to procure a present disturbance , or to hatch a subsequent broyle in the Church , by pestering the same with such impertinent , obscure and needlesse paradoxes , as in their books are broched abroad . Howbeit , perceiuing the principall parties , with other their vnder-hand fauorites ( as it were in a setled pertinacie ) not onely to hold all those their former phantasticall toies with tooth and naile , but ( which more is ) thus preposterously , and ( perhaps also with the secret support of their vnder-hand Fauorites ) thus vndutifully to pursue the same with such publike disgrace of publike persons , notwithstanding any the precedent countermaunds , or definitiue determinations of publike authoritie : we verily thought , and our owne conscience did witnes against vs in the presence of God : that we might iustly be deemed too too irreligious towards the Lord : disloyall to her Maiesties Princely prerogatiue : ouer-much carelesse of publike peace : exceeding remisse concerning the positiue Lawes of our land : most derogatorious to the definitiue sentence of iustice : monstrous inhumane towards the persons of men : yea , altogither carelesse of our honest reputations : if that light , which the Lord in mercie ( we hope ) hath reuealed vnto vs , should now any longer Lie buried vnder a bushell , and not rather be set on a candlesticke , for the better enlightning of all in the house concerning these intricate and hidden mysteries . More especially now at this present , when the fearefull infection of those their factious proceedings , so vniuersally , and so dangerously ouer spreadeth it selfe : not vnlike to the fretting Gangrena , or incurable Canker . Experienced Antiquaries ( right honorable Lords ) doe verie well know , to what dangerous heads such si●ly beginnings , haue ( by carelesse negligence ) growen in continuance of time : and therefore , euen the verie primarie appearances of euerie such fearefull occurrent , would be the more warelie and more wisely nipt in the head , yea , and the streaming courses thereof the more heedfully intercepted and stopped in time , for feare of ouerflowing the yoong buds of our holy Religion . For these speciall respects wee haue now proffered our labours to publike view , and doe verie humblie importune your Honors patronage , and fauourable protection for them : so farre foorth especially as they fully accord with the infallible truth of the Scriptures . We protest ( right Honorable Lords ) that we our selues ( in penning this Treatise ) did euen purposely resolue with our soules , to banish all partiall and priuate respects from out of our brests : as may ( by the matter and method thereof ) verie plainely appeere to any indifferent Reader . Yea wee wholie deuoted our selues , to penne onely such speciall points as other writers report and record in their seuerall workes ; and which in our owne consciences ( before the presence of God ) we are hitherto perswaded are vndoubtedly true : desiring with all our harts to be better and more fully informed ( wherein we haply may erre ) by the holie endeuours of such as the Lord hath in mercie enlightened with a more syncere and sanctified knowledge concerning these points . The speciall motiues for our thus dedicating to your good Honors , all ioyntly togither this published Treatise : are these that folow in order . 1 First , your wisedomes hauing heretofore , very orderlie enquired , into , and iudicially determined the vndoubted truth of those the aforesaid occurrents : we verily perswaded our selues , that as you are therefore the most able , so would you be also the more willing , to approoue , or disprooue of our labors herein , according to those your former proceedings , and the holy directions of the eternall God. 2 The aduerse parties themselues , hauing ( partly by their published Pamphlets , and partly also , by their priuate solicitours ) verie often , and earnestly laboured , either all , or the most of your Honors to some fauourable regard of their languishing cause : wee in like manner ( esteeming your wisedomes the most competent Iudges heerein ) do therefore referre the due triall of our trauels , much rather to your Honors , then to any her Maiesties high Commissioners in Ecclesiasticall causes : partly , because , they ( being themselues esteemed but parties herein , and openly challenged of vnequall proceedings ) might haply be deemed by the aduerse part but incompetent Iudges : and partly , for that your good Honors especially , being euerie way free from such exception , may therefore , become the more willing to heare and determine the truth of these matters . 3 Moreouer , considering eftsoones with our selues , that , those often , and earnest solicitings of parties on both sides ( they arguing especially the controuerted causes with such flat oppositions ) might haply but breed in your Honorable breasts , some scruple of conscience about the vndoubted truth of such intricate questions : we did therefore account it our bounden dutie , to yeeld your good Honors our holiest supplies , for the better enlightning of your present iudgements in the hidden mysteries of those cloudie occurrents . 4 Lastly , your good Honors next vnder her supereminent highnes , enioying a primarie subordinate power concerning the authenticall hearing and determining of such and so shamefull disorders as do daily discouer themselues in those disordered persons , who seeke ( in such a malcontented humour ) to vphold , and maintaine those quaint matters in question : we were the rather induced to tender our trauels to your Honorable protections . That so , your good Honors ( by your approoued authoritie ) might , the more authentically command the aduerse parties themselues , foorthwith to desist from their former factious courses , and humblie submit to the truth of the Treatise , it being substantiallie sounde : or otherwise , in more dutifull sort to addresse their holiest endeuours to some sounder , and honester maner of answering , then hitherto they haue shewed to the world . We looke euerie hower ( right Honorable Lords to be notoriously branded with the blacke coale of vnchristian reproches , such and so scandalous are the cankred mouthes of some clamorous companions : who ( not vnlike to the benumming Torpedo ) do purposely endeuour by their intoxicated and most slanderous reuilings , to astonish the verie hands of so many as presume to put penne to the paper , against any their irregular practises . Seeing therefore it is vtterly impossible the Leopard should alter his spots , we do assuredly expect when their Pulpits shall ring out , and their night crowing Pamphlets proclaime to the world , that such two , are quite falne from the brethren and their cause , they know not well what : that they are become Apostates , reuolters , backsliders , formalistes , and such as fawne on the state : and this onely , for that we fauour not forsooth , these their Cabalisticall conceits and phantasticall fooleries . Well , whatsoeuer they prate , we will vndergo it with patience , not passing one pinne , to be iudged of them , or of any mans iudgement else : no , we iudge not our owne selues . For , we know nothing by our owne selues : and yet are we not thereby iustified : but he that iudgeth vs both is the Lord. And as for that their odious name of Formalists : wherewith especially they sport themselues most in branding their brethren , we regard not therein their virulent reuilings one rush : hauing ( in a more mature deliberation ) experimented long since , the graue councell of Drusius to sound verie sutablie with the sacred Scriptures , saying thus , Esto potius cauda Leonum , quam caput Vulpium . Hoc est , da operam , vt potius sis postremus inter viros generosos : quam primus inter callidos versipelles . Be thou rather the verie taile of Lyons , then the head of Foxes . That is , do thou giue thy endeuour , to be rather the last , or the lowest among noble , and gentillike persons : then the first , or the highest , among that base crew of craftie vndermining companions , and heere we haue set downe our rest . Hauing hitherto ( right Honorable Lords ) verie brieflie displaied our maine purpose concerning the first penning and publishing of this folowing Treatise : we do now ( in all humble submission ) refer our selues and our sutes to your approoued considerations , and your good Honors to the almightie his holie directions , in this one and all other your iudiciall proceedings . So be it . Your good Honors verie humblie a● commaund in the Lord : and the Lord his vnwoorthiest on earth , IOHN DEACON . IOHN WALKER . To the godly affected Reader , I. D. and I. W. doe hartily wish the howerly encrease of a true sauing knowledge , by the reuelation of Iesus Christ. So be it . GOod Christian Reader , we doe ( in this following treatise ) present to thy publike consideration , our priuat opinion concerning the vndoubted possession and dispossession of Diuels . Assuring our selues to gaine foorthwith thy holy approbation heerein : so farre foorth especially , as thou perceiuest the same to fall foorth pat in euerie point with the infallible truth of the Lord. The originall occasion of this our lately attempted enterprise : did primarily proceed from those late vnwoonted occurrents which accidentally fell foorth in our countrey , about the supposed possession and dispossession of Sommers . An accident ( we doe freely confesse ) no lesse notoriously knowen throughout the whole land then diuersly entertayned , according to the variable & diuers affections of men . The maine argument of the treatise it selfe , is a matter ( we assure thee ) not rashly resolued vpon , but seriously held and maintayned ( by the one of vs especially ) for many yeeres past : as fiue hundred yet liuing are able to witnes , and the other of vs also ( in an experimented knowledge ) both can and doth testifie the same by these presents . For the verie first newes of this newly supposed rare accident , recalling vs both afresh to some serious consideration of our former set studies : did so diuersly affect our mindes with a diuerse and contrarie iudgement ( the one verie constantly auouching , the other no lesse confidently impugning that falsely pretended action ) as we both became resolute ( with tooth and nayle ) to trie forth the certaine truth or vntruth at the least , of our sundrie conceits concerning the matter in question . Yea , and ( which more is ) we so deepely deuoted our selues to the timely support of those our seuerall opinions : as no one labour ( how loathsome soeuer ) was yrkesome vnto vs , which tended that way , but in the least shew of appearance . For what one Librarie was vnransackt , or learned brother vnconferred withall wheresoeuer we came : to further vs both in those seuerall points we seuerally held ? What one iourney was refused , or present toyle vnattempted , to trie foorth the sound truth of such flying reports as ranne all abroad : and all this for the more enabling , and the better furnishing of vs to that our former determined skirmish ? What sundrie and often recourses the one to the other ? What entercourse of writings ? What mutuall conferences ? What hot disputes ? What arguings ? What answerings ? What replies , and reioynders : or euer we could fitly accord about the seuerall questions propounded betweene vs ? And ( which is more to be considered ) the contention it selfe concerning these matters , it became no lesse violent then that betweene Paul and Barnabas , about the hauing of Iohn Marke in their companie : in so much as we eftsoones departed asunder the one from the other . Howbeit that onely wise God , who turneth the infirmities of his seruants to the furtherance of his glorie , he did so moderate our mindes concerning the action in hande , as wee both of vs fully resolued to stande fast to our tacklings : and thereupon also ( by an interchangeable couenant ) did foorthwith conclude to continue this newly attempted controuersie , vntill ( by the verie sway of truth ) the one be enforced , dare manus , to hold foorth the hand , and submit to the other . And herein also we found euerie hower , the fauorable assistance of Gods holy spirit for the timely suggesting of many strange and vnwoonted matters , which haue not hetherto beene vsually heard of concerning the question it selfe . With these many meditations and seuerall conferences we were wholy taken vp , till the verie truth it selfe ( as we verily beleeue ) began ( after many debatings and bickerings ) to breake foorth like the sunne in his strength , Whereupon also , we eftsoones began to speake both of vs but one and the selfesame things : and ( which more is ) being now knit together in one minde and one iudgement concerning these seuerall matters , we determined foorthwith to put downe in writing , whatsoeuer had deliberately passed betweene vs. Purposing withall to vse the priuate contemplation of these our primarie labours ; as a prouoking sharpe ●pur to pricke vs eftsoones an ende vnto the timely vndertaking of the like priuate conference , in some other matters else of like waightie importance . That ( being by this meanes sequestred quite from all secular cares ) we might the more freely imploy our whole mindes to such secret meditations as should further the timely discharge of our seuerall duties . Perceiuing moreouer by the timely dispatch of this one intricate matter : that two conscionable ministers conioyning their studies ( being both of them industrious & bent wholy in hart , to search and to find forth wisedome by althings that are done vnder heauen ) might ( by such mutuall endeuours ) verie easily accomplish many profitable workes for themselues and some others . Howbeit , for the putting ouer of these our priuate labours to the publike veiw of the world , that ( we assure thee ) was neuer in our thoughts at the first : no , we did fully resolue to keepe these our conferences , from the sight of all others , saue onely our selues , for these following reasons . First , we were greatly discouraged from the publication hereof in an onely regard of our proper imperfections , for the skilfull determining of such intricate doubts : acknowledging our manifold wants to be such & so great , as we were mightily afraid to put the due trial of our skil vpon termes . And for this cause we durst not attempt the tendring of our owne , but hourely expected from some others of more maturity ; a booke better ballanced , for the timely encoūtring with such late bred broiles as concerned especially those vnwonted occurrents . Secondly , our said purpose for publishing this treatise , was also eftsoones nipt in the head ; by often recounting the new-fangled nicenesse of this present age : wherein , nothing almost , is now pleasing to any ( especially the curious companions ) but that which ( being euery way concluded first in scholasticall forme ) is also , very finely florished ouer with a Ciceronian vernish . And therefore perceiuing these our labors to come short of such reckoning : we verely perswaded our selues , that , this plaine coine of ours , would hardly passe with those cinicall censurers , for currant good paiment . Thirdly , the maturity and ripenesse of many ministers , and others among whom we conuerse : was not the least stoppage vnto vs. For , we are not ignorant , that men ( now a daies ) being very acute in conceite , & too too much ready ( with eagle-like eies ) to prie exactly into any thing publisht in print : are euery way able , and apt enough also to censure ( so sharply as may be ) the published labours of others , how lazy or leaden-heeled soeuer in laying foorth their owne proper talents to the greatest aduantage . Fourthly , our compassionable care to profit , and our exceeding great loathenesse to preiudice the parties them selues , or to aggrauate ( with the waight of one finger ) the present afflictions of those whom this treatise of ours more especially concernes : hath hitherto forestalled our purpose from publishing our present labours . Being in very great feare that these our pretious balmes ( how soueraine soeuer ) would rather breake their heads , then bind vp their bleeding wounds : the physicall composition of our oile and our wine , it is so vntoothsome a triacle to their distempered humour , and vnsauory tast . Lastly , we haue thus long been held back from making our conferences common to others , in an especiall regard of that christian conceit which we haue hitherto had of their christian conformity to a more dexterity : together with the needlesnes ( as we thought ) in publishing any other new matter concerning this argument . Both , because authority it selfe had seised vpon them long since : and for that also the printed report of the commissioners iudiciall proceedings against them , might ( as we verily thought ) haue been fully sufficient ( for many respects ) to quiet their passionate spirits , and to calme the turbulent tempests arising from thence . For , if the good man of God ( he hauing a far better cause and calling then these men , to persist and hold out in his purpose attempted ) did notwithstanding , very duetifully submit to Amaziah his princely commaund concerning his silencing : we verily perswaded our selues , that Qu●ene Elizabeths authenticall commission concerning ecclesiasticall persons and causes , ( in due regard of their dueties to God and her Maiesty ) might haue enioined them , both to lay their hand on their mouth , and to put a present end to their further proceedings , in a practise especially so directly opposite to her princely prerogatiue so authentically debated , and the same so iudicially also determined . Loe , these ( in effect ) were the maine reasons them selues which hetherto with held vs both , from profering our labours to the publique veiw of the world . If happely it seeme strang vnto any , that we should now so suddainely desist from such a determined purpose ; it may please them to consider afresh , that , for as much as some malefactours ( notwithstanding their palpable crimes ) in a malcontented humour , doe couertly vndermine and nibble in corners , the honourable credit of her Maiesties high commission : therefore busie must needs haue a band . And , in that onely respect ( besides the importunities of such as haue eftsoones considerately perused the worke ) we also our owne selues haue had our latter cogitations , concerning some seasonable manifestation thereof at this present , and that more especially for these following reasons . First , our harty true zeale to the glory of God , the same also entermingled eftsoones with some christian care for many poore ignorant soules , as also , with an vnfained loue of that truth , quae nihil veretur nisi abscōdi , which feareth nothing more deepely , then to be fearefully entombed in the gulph of forgetfulnesse : doe , euen peremptorily prouoke vs both , to proceede recto pectore , with all integrity and vprightnesse of hart , in the now publishing of this our entended enterprize . Secondly , we are so much the more willingly drawen to exhibit our trauels to publique vew : by how much we do now very plainely perceiue , that , our Antagonists printed opinion , concerning the perpetuity of such supernaturall and miraculous operations in these daies of the Gospel : doth fearefully shake , and very shrewdly vndermine the certeinty and vndoubted assurance of that sacred religion which we all iointly professe . For , if our said religion standeth perpetually in need to bee eftsoones confirmed afresh , by the extraordinary seale of any such extraordinary or miraculous actions ? How then should we certainely know when the vndoubted assurance thereof is certainely and sufficiently confirmed vnto vs ? Sith that thing which eftsoones admitteth such essentiall supplies : doth implicatiuely import some manner of imperfection , in some shew at the least . Thridly , we were also the rather perswaded thereto , in an especiall regard of that fearfull effect which must necessarily succeed so absurd a conceit . For this their pestilent opinion which concerneth the working of miracles in these daies of the Gospell , what doth it else ( in effect ) but iniuriously put vpon faithfull professors , the liuely cognizance , the liuerie or badge of that Antichristian brood , to whom the vnwoonted accomplishment of such lying signes and woonders ( by the speciall permission of God ) doth peculiarly and properly appertaine from time to time . And therefore , that any true professour of the Gospell , should now appropriate that selfe same power to himselfe which onely is proper to Antichrist : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : aut Plato Philonissat , aut Philo Platonissat : either the Protestant he plaies kindly the Papist , or the Papist he plaies correspondently the Protestant at least : for in this speciall point , the one is not apparantly discerned from the other . Fourthly , we were now the more forward that way , because this their pestiferous opinion , doth offer directly a verie shrewd checke to such other verie reuerend Preachers , as either cannot or dare not ( vpon any the like extraordinarie occasion ) aduenture ( hand ouer head ) vpon any the like exordinarie course . For had not these preposterous practises with a prouident circumspection beene warily preuented in time : surely , the vulgar sort ( whose shallow reach concerning especially such intricate cases , neque coelum neque terram attingere potest , and whose censure herein is like to hearbe Iohn in the pottage ) they would ( notwithstanding their wants whatsoeuer ) vno ore , with one mouth ( as it were ) haue cried foorth thus , M. Darel , M. Darell , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the onely D●uiner of signes and of woonders : his ministerie shall haue my onely applause . Yea , and ( which more is ) the very country Dames they would with their tatling toongs haue told it in Gath , that M. Darel alone he hath Delphicum gladium , the double edged Delphicall sword : both to gard the good Christian , & to girde vp the Diuell in a corner . As for our silie Sir Iohn he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Asinus portans mysteria , an asse in a fryers cowle , a cipher in Algurisme : or rather , a leaden sword in a siluer scabbard . And thus the whole countrey they would ( in continuance of time ) verie fearfully haue fallen vnto the Corinthian factions , some holding of Paul , and some of Apollos : where as it is the Lord alone who giues the encrease . Fiftly , an apparant necessity for the now publishing of this or some other like treatise , very apparantly breakes foorth to the view of the world : in an especiall regard of the great inconuenience , or rather the most palpable absurdity ensuing so absurd an opinion . For , if that with such other supposed miraculous actions , are now ( as them selues very fondly auouch ) effected by the onely vertue and power of the true iustifying faith : what wonderfull scruple of conscience might that so absurd a conceit procure to such silly poore soules , as ( being eftsoones perswaded of their iustifying faith ) can at no hand effect the like admirable actions ? Considering especially , that one and the selfesame faith , cannot possibly but haue ( in some measure at least ) the very selfesame effects . Sixtly , we are now the more foreward in publishing these our late labours abroad to the world ; as wel , to intimate our harty desires for the timely satisfying of others , about the fearefull possessions , and dispossessions of diuels , as also ( if this our proper opinion be deemed but doubtfull ) to procure from some others of better ability , a more absolute censure , or iudiciall determination concerning these so intricate and doubtfull occurrents . Seuenthly , we doe now the rather exhibit these our present conferences to the consideration of all : that we might ( by this meanes ) more especially make knowen to the world , our christian care for the timely recouery of the principall parties them selues : who ( hauing hitherto , but lightly regarded the christian compassions of such as haue carefully sought their christian conuersion ) must now ( of necessity ) be saued with feare , through a more violent withdrawing of them from the fier , according to Ben-Sirah his sacred aduise , saying thus as followeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idest . Sapientem nutu ; et stultum fuste . Correct the wise with a nodde : and , the vnwise with a club . Signifying thereby vnto vs , that , whereas all manner of lenitie is foorthwith to be vsed towards those that are tractable : the knottie or knurrie hard logs , doe craue strong yron wedges , and many hard strokes to bring them in good order . Eightly , we were also the more willing in this our determined purpose , the rather to put some present good ende ( if we possibly might ) to the indirect dealings , and preposterous proceedings of such as haue preposterously taken vpon them those preposterous practises . Who ( being by all outward appearance of truth , and perhaps in their owne conscience to ) verie iudicially conuinced for grosse malefactors : doe notwithstanding all this verie malapertly endeuour to mannage their owne contradictorie courses , against the authenticall countermaunds of her Maiesties lawfull authority . Yea , and this also with most apparant deprauings , disgracings , reuilings and tauntings . Moreouer , with lying , with cogging and circumuenting deuises . Whereas Ladie truth , the more simple shee is , the more shining shee is : at no hand affecting any such bumbasted brauados , to support or beare vp her vnanswerable edicts , how base or how simple soeuer in outward appearance . Ninthly , we were lead in like manner to this late publike proceeding , in an especiall regard of our woonderfull lothnes that so many palpable vntruths , and such pestiferous opinions ( as in those their published Pamphlets and printed Apologies are broached but lately abroad , to the dangerous bewitching and desperate enchanting of many poore ignorant vnstable soules ) should so passe vnderhand in the publike veiw of tagge and ragge , without the timely controlement of any : or runne abroad ( as they doe ) from hand to hand for good currant payment , or euer they be tried with the touch-stone of truth , and before they be throughly waighed with the approoued waights of the sanctuarie : or not hauing vpon them some discretiue stampe or discerning censure at least . Lastly , our loyall obedience , and conscionable duties towards the timelie vpholding of the Magistrates authenticall authoritie and credit , which these men ( in all the rest , more especiallie , in that their verie last vndutifull deprauing Pamphlets ) like petie yoong presses , vnderminingly haue publisht in print , without any her Maiesties authenticall priuiledge : was not ( we assure thee ) the least motiue in duty , ( howsoeuer the last in degree ) to this our lately pretended purpose . The premisses therefore exactly considered , & the reasons themselues being dulie perpended in a more dutifull regard of her Maiesties supereminent authority ouer al persons & causes in Christ : we doubt not at all , but that ( notwithstanding our former resolutions concerning the respectiue suppressing of these our priuate endeuours ) the wiser sort , will verie willingly dispence with their publishing now at this present especially : wherein ( it may shrewdly be feared ) the wilde trees of the Forrest doe couertlie combine themselues of a verie set purpose to make the proud bramble-bush some mightie Magnifico in their secret assemblies . These occasions considered with a right respect , we doubt not at all , but , that this our now published Treatise , will bee deemed as a worde deliuered in due season : to so many especially , as doe sincerely affect the glorie of God : as doe ( with a prouident circumspection ) endeuour to propagate the Gospel of Christ : brieflie , as doe conscionablie praie for , and dutifullie pursue that prosperitie of Ierusalem , wherein righteousnesse and peace haue kissed each other . As for the rest , we waight euerie hower when their lauish toongs will be lashing abroad , and their intemperate pens will be Printing in corners , King Achab his peremptorie proclamation against vs : exclaming in their outrage , & crying vnto vs , Haue you found vs , O our enimies , haue you found vs indeed . And will you in no wise prophesie any other but euill vnto vs ? Well , whatsoeuer will be the issue of that their intemperate humour , all their exceptions ( how virulent soeuer ) they must be such ( we are sure ) as concerne either our persons : or our cause at the least . Their exceptions against our persons , they must respectiuelie concerne , either our skill in learning : or , our cariage of life . Touching any our great skill of learning , we both know , and do freely confesse ( as before ) that we are ( euen in our owne eies ) minimi Apostolorum , the verie last and the least of ten thousand : that we were borne out of due time , and are vtterly vnwoorthy the neme of publike preaohers . Howbeit , by the grace of God , we are that we are , & his graces ( we hope ) they were not bestowed vpon vs in vaine . Besides all this , the more vnskilfull we be for such publike writing , the more able our aduersaries are ( with their exceeding great skill ) to answere whatsoeuer we write . As for our carriage of life , their exceptions that way , they must haue a more speciall relation , either to our precedent : or to our now present practises at least . Our precedent practises ( when they were at the woorst ) they were none other then those that doe ordinarily attend vpon the corrupt nature of men : and therfore howsoeuer they themselues ( in any Pharisaicall conceit of their owne proper strength ) may haply imagine themselues to be able to stand , let them ( if they be wise ) beware least they fall . Howbeit , if for any matters past ( either truely knowen , or vncharitably suspected ) the vile venim of their venemous spirits would swell their cankred harts in sunder , vnlesse ( after their accustomed manner with all men ) they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expose our persons to publike reproches : we will verie willingly vndergoe whatsoeuer disgrace the Lord ( for this cause ) allotteth vnto vs. And ( which more is ) we will with patience endure , that these furious dead dogs doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Canem excoriatam excoriare : stay afresh our newly flaine carkasses , and adde affliction to our affliction . Assuring our selues that our gratious God who giues them this leaue to curse poore Dauid afresh ( so soone as proud railing Shimei hath spit foorth his venemous spite to the full , and vented the vttermost force of his limited furie ) he will then ( in a great mercie ) behold our afflictions this day , and bestow some present new blessing vpon vs. Touching any our now present practises ( howsoeuer the common calumniatours of men may happely measure the proportion of our steps , by their owne proper footings , and so ouerreache vs a large inch at the least ) we doe here in the honour of Gods holy name ( with the protestation of our harts ) very freely acknowledge , that , albeit we our owne selues do know more by our selues then all the world else : yet ( we praise our good God ) we do ( at this present ) know nothing by our selues that may make vs afraid to confront the very holiest of them all to their face ; though ( notwithstanding all this ) we are not therefore iustified in the presence of him who iudgeth the hart . In the meane time , we thinke it some part of brotherly duety , to forewarne all those our calumnious accusers of this ; namely , that if they still make it their speciall glory to vndergo the gung-farmers office , or if they doe still take a singular pleasure to be rifling and raking in euery mans channel euen vp to their elbowes : may happily ( in the end ) defile their faire fingers , and procure a foule sauour to their owne proper persons . And therefore we do frendly aduise them , to desist from those cullion-like courses in time : or if ( because antiquum obtinet Crito ) their tatling toongs must needs he tampring that way in corners at least : then , let them begin first ( as we say ) ab ipso lare , to be holy at home : let them first make a Saint of their owne proper shrine : yea let them first pull foorth the beame from their owne , or euer they entermeddle with the little moate in their poor● brothers eie . Otherwise , they should shew them selues very like to the slouenly barber , who ( being to to curious in cutting , in washing and in trimming of others ) hath no care at all how deformedly he seemeth him selfe . Or , like to the curious eie , which very readily espieth the least spot that may be in any one member 〈…〉 body : but , beholdeth not the foule vgly blemishes it hath in it selfe . Briefly , else should they declare themselues to be the hundred eied Argos in other mens matters : but , the one eied polyphemus in their proper affaires : according to the old rustick verses saing thus . In rebus proprijs ijt Argus in Polyphemum . Rebus in alterius , transit Polyphemus in Argum. Proud Argus , he plaieth Polyphemus at home : Polyphemus plaieth Argus abroad like a mome . Briefly , let them withall assure them selues , that howsoeuer we two doe determine with Drusius and say , Audire praestat , quam dicere maledicta : It is much better to here euil of our selues , then to speake any euil of another ) yet , eftsoones it so comes to passe , vt , qui pergit quae vult dicere , quae non vult audiet , that he which takes pleasure to speake what he please , he must now and then be content to heare what he would not : according to our english prouerbe which saith : qui mock at mockabitur : he that mocketh others in Elie , shal be mocked him selfe at Abbington . And all this ( in the iust iudgment of God ) is but lex talionis , the rendring of like for like . Their exceptions more especially concerning our cause , they are such as respect either the matter it selfe , or our manner of handling the same . The matter it selfe whatsoeuer , we doe freely offer to their publike view and are verie well willing the truth thereof ; be tried downe to the branne . In the triall whereof , if happely it fall foorth to be either hay , or straw , or stubble , and so by consequence become vtterly vnfit for the building in hand : we are content that the same be foorth with reiected of all , as a roauing rapsody vnworthy the reading . Touching our manner of handling the cause , their exceptions that way must necessarily be such as concerne the very forme it selfe : or our order in following the same . First for the forme it selfe , the same ( you see ) is Dialogicall : the which forme ( we are sure ) is no lesse ancient then authentically approoued of all , and therefore we know no one reason as yet , why we also our selues may not iustly challenge the priuiledge thereof if we please . If any may happily imagine we haue purposely propounded to our selues this dialogizing manner of dealing of a very set purpose : to the end , that by such a prosopopoeia , or faining of persons , we might gaine greater liberty to propound what seemeth good to our selues , and to girde at whose persons we please : our answere is this , that , the speakers produced in this present discourse , they are such as directly concerne the matters in question : and therefore , no man may iustly be offended therat , but he only that is tainted with those erronious absurdities , which vnder that name , are so couertly touched . Neither may any be iustly greeued , that we haue put downe manie moe obiections , then our aduersaries woulde euer haue made : for therein , we haue rather furthered , then foundered the free passage of their cause whatsoeuer . Yea , much more for mannaging their cause , is propounded by vs , then hath hitherto beene heard from themselues , or from any their fauorites : although wee haue purposely ploughed with their hey four from time to time , that we might be the more readie in reading their riddle . And therefore , they haue no reason to be grieued against vs for any thing , vnlesse happily for this : namely , for that ( to spare them a labour ) we haue framed them their answere aforehand , and buttoned vp their lips , or euer they begin to speake . Lastly , for our order in folowing the cause : we wotte not well what to answere , before wee heare what they obiect . In the meane time , this we plainely protest ; that if we haue beene to briefe : it was because we principally effected thy ease . If we haue been too tedious : the more was our toile . If we haue been to soft : it was in regard of thy holy sinceritie . If we haue beene something too sharpe : it was in respect of the parties vnsauerie taste . If we haue beene to milde : it was purposely done to breake ( with Goates bloud ) their Adamant harts . If we haue beene too bitter : that bitternes proceedes not from our maner of handling , but is onely in the bad matter of their humour , apprehending the same . If we haue beene too remisse in our answers : it was , because we found themselues ouer retchlesse in all their replies . If we haue beene too rough in reproouing : it was onelie , because experience hath taught vs , that the restie dull Iade , doth stand in most neede of the roughest rider of all , to curry his coate . Briefly , whatsoeuer we haue beene : for their owne , and thy sake we haue beene the same , as knoweth best the searcher of all harts . For as we haue set downe nothing but that , which ( before God ) we are hitherto perswaded is true : so haue we laboured with all our endeuors , to drawe thee and them to the timely participation thereof . And therefore , let matter and maner be what it will be : let vs finde this effect , and we desire no fauour at all in their answere . Onely , this is all we require for the present : namely , that the Answerer would put downe his owne name to his answere : that so , we our selues in replying , and they in impugning , may mutually know our proper Antagonists , which we holde a verie dutifull , an vpright , and honest proceeding . Otherwise , wee may iustly imagine , that they do either distrust their owne cause : or stand in some feare of discredit concerning the same . This course ( gentle Reader ) if haply our night-birds refuse , and yet notwithstanding will couertly flutter their wings , and keepe a vengeable coyle in Conuenticles and corners , like the Owle in an Iuie bush that dares not endure the birdes of the day : then ( for thy further satisfaction heerein ) do thou eftsoones propound to the parties themselues and their fauorites whatsoeuer , these folowing Queres . 1 Let it first be enquired , whether our gratious Queene Elizabeth hath absolute authoritie from God ( for the timely preuenting of errours , of schismes , and of factions , as also , for the happie continuance of publike peace ) to establish in any her princely Dominions an vniforme order ; that , no one Booke , Pamphlet , or Paper whatsoeuer shall be publisht in Print , before the same be exactly reuiewed by some speciall persons deputed thereunto , and haue also a publike priuiledge from vnder their hands for such publike passage ? 2 Whether all true harted subiects ( euen in conscience towards God and her Maiestie ) be not very strictlie bound to a precise obseruation of such an established order : and that therefore , when any erronious or offensiue opinion shall passe from the Presse with publike priuiledge ; whether the partie himselfe who espieth and desireth presently to encounter therewith , be not ( before he shall publikelie proceed to such publike encounter ) bound in conscience and dutie , first to intimate that errour to publike authoritie : that by such intimation , either the author of the errour may be made to retract it , or the partie enforming , at least may obtaine a speciall Commission for some orderly proceeding in the publike confutation thereof . 3 Lastly , whether such , & so many Bookes , pamphlets , or papers whatsoeuer , as heeretofore , or heereafter do couertly passe vnderhand from the Presse in a contrarie course : be not ( in an especiall regard of that authenticall order ) verie highly displeasing to God , and greatly derogatorious to her Maiesties prerogatiue royall , concerning all persons and causes in Christ : and whether those Bookes , pamphlets , or papers so disorderly publisht abroad , are not ( for such vndutifull disorder ) to be iustly esteemed of all true harted subiects , such dangerous libels as doe insolently encounter with , and directly vndermine her Maiesties princely preheminence : and that therefore , the verie authors themselues , they are to be reputed and punished as pestiferous Libellours against publike authoritie ? When the maine parties them selues , or the malcontented papists , whom ( as miracle-mongers ) we haue throughout our whole treatise euen purposly matched togither , and endeuored ( with one and the selfesame stone ) to beat downe for iangling blacke-birds both at a clap . When as they ( we say ) or any one of them all haue fully resolued thy minde concerning these Quaeres : then let them ( in Gods holy name ) verie freely proceed in their answere and spare not . Otherwise , if ( in an onely distrust of their cause ) they shall yet couer their weaknes , and excuse their not answering for want of authoritie : it shall be their best , either humbly to submit themselues to her Maiestie , or all ioyntly togither ( with the proscribed Apollonits before Apollo his golden tables ) verie pitifully to bewaile the irrecouerable subuersion of their seducing oracles , through the manifestation and mightie power of the Gospell , crying thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heu tripodes lugete , perit praesagus Apollo , i. Ay me alas tripodes , perisheth presager Apollo . These things thus dispatched in order , it followeth now verie fitly in place to vnfold vnto thee the whole platforme obserued throughout the whole worke . First , therefore we haue alphabetically put downe the seueuerall names of the seuerall authors , whose seuerall authorities are purposely by vs produced : to the ende that whosoeuer will , may ( by knowing their names ) make diligent inquirie into all the quotations , and see whether we of our selues haue propounded any one point , which some others of antiquitie haue not before vs directly pointed vnto . Then next , we haue placed in order the seuerall arguments of eche seuerall Dialogue : to the ende that such and so many good soules as ( being perswaded of some points ) are yet verie doubtfull concerning some other : might ( if they please not to peruse the whole ) make their speciall choice of that which they chiefly affect . In like manner , we haue methodically prefixed before the maine treatise it selfe , a briefe Analysis or summarie resolution of al the whole tractate : and al this of very set purpose to propound to thy view ( at a blush ) the whole bodie of the Booke , and the verie strict order it selfe , which ( albeit the whole be deuided into Dialogicall Discourses ) we haue precisely obserued throughout the whole worke . After all this , we haue put downe the maine discourse in a Dialogicall forme , and purposely produced sixe such seuerall speakers therein , as should by their seuerall significant names , supply whatsoeuer might tend to the timely effecting of an absolute tractate concerning such matters . For first , Philologus signifieth a Louer of talke : and representeth such persons as trudge to and fro ; tatling these newes without any regard or due search into the soundnes thereof . Then next Pneumatomachus , signifieth a fighter or contender against the essentiall being of Spirits : and representeth those Swinish Saduces of old , and those godles Atheistes now in our daies , who hold there are neither Spirits nor Diuels . Then thirdly , Lycanthropus , signifieth a man essentially transformed to a wolfe : and representeth such persons as do hold ( with tooth and naile ) the transformation of diuels . Then fourthly , Exorcistes signifieth a coniurour or caster foorth of spirits and diuels : and representeth those persons that doe hold ( in these daies of the Gospel ) a real , or actual possession of diuels at the least . Then fiftly , Physiologus signifieth a discourser of natures secretes , or a naturall philosopher : and representeth such persons as ( by the onely light of reason ) are able to discouer the grose and palpable absurdities , ensuing such phantastical & absurd opiniōs . Then lastly , Orthodoxus signifieth one of an approoued or vpright iudgement : and representeth all such illumined diuines and others , as are able by the sway of reason , the authority of writers , and plaine euidence of scripture to censure the obiections , and very soundly to set downe the infallible truth . Al these are introduced as actours in these our discourses : the which also we haue purposely deuided into eleuen seuerall dialogues . And this , partly , for an ease to thy memory by auoiding that intricate , that endlesse and tedious toile , which otherwise would haue wearied thy spirits : if ( without intermission ) thou haddest been intirely tied to the whole treatise it selfe . And partly also , to point foorth vnto thee the principall matters which are principally handled throughout the whole work . Lastly , we haue in the end of the booke , summarily also annexed a table of all the principall points , the speciall matters , the seuerall syllogismes , and the sundry expositions of such places of scripture , as are any way pertinent to the maine purpose it selfe : that , by the onely direction thereof , thou maist find forth ( with a trice ) whatsoeuer thou wishest to see concerning such rare and vnwonted occurrents . And now ( gentle Reader ) least happily the curious sort should cry out and say , Quid de pusillis tam●magna prooemia ? What needs so great a cry for so little wool ? we will therefore no longer withhold thee from the treatise it selfe . Beseeching the God of peace , to giue thee peace alwaies , by all meanes . Grace be with all them that loue the Lord Iesus to their immortality . Euen so : come Lord Iesu. So be it : Amen . Thine euer in the Lord , I. D. I. W. The names of the seuerall Authors . A AVlerius Augustinus . Ambrosius . Athanasius . Aries Montanus . Author de eccles . dogm . Andreas Hierosolomit . Alexander Aphrodisaeus . Augustin . Marloratus . Amandus Polanus . Albertus Magnus . Andreas willet . Auicenna . Aetius . Aristides . Aristoteles . Adamus Hill. Aristophanes . B BAsilius Magnus . Beda presbyter , Bernardus . Benedictus Pererius . Benedictus Aretius . Bee-hyue . Bristow . Ben-Sirah . C CYprianus . Cyrillus . Caietanus . Coelius Rhodiginus . Cardanus . Cassianus . Carolus Magnus . Concilium Acquirense . Concilium Ancyranum . Concilium Bracharense . Concilium Lateran . Cicero . D DRusius . Damascenus . Dionysius . Destructorium vitiorum . Decretalia . Didimus Alexandrinus . E EPiphanius . Eusebius . Eucherius . Erasmus Rhoterodam . Erasmus Sarcerius . Emanuel Tremelius . Edwardus Dearing . Eugubinus . F FRacastorius . Franciscus Georgius . Fulgentius . Franciscus Titelman . G GRegorius . Gregorius Magnus . Gregorius Naziansen . Gregorius 1. Rom. Gilbertus Longolus . Glossa ordinaria . Gryllandus . Gemnasius . Gratianus . Georgius Ioyns . Georgius Alley . Georgius Gifford . H HVgo Etherianus . Hilarius . Hieronimus . Hieronimus Zanchius . Henricus Bullinger . Hyppocrates . Horatius . Hermes Trismegistus . Hugo Cardinalis . Harmonia confessionum . Henricus Iaakob . Hortus sanitatis . I IOsephus . Isidorus . Iacobus Pamelius . Iohannes Brentius . Iohannes Drusius . Iohannes Chrysostomus . Iohannes Caluinus . Iohannes Piscator . Iohannes Auenarius . Iohannes Ferus . Iohannes Wierus . Iohannes Wulcurio . Iohannes Bromyard . Iohannes King. Iohannes Bodin . Iustinus Martyr . Iulius Scaliger . Iohannes Darel . Iohannes Gorraeus . L LAmbertus Danaeus . Leonardus Culmanus . Leonardus Fuchsius . Laurentius Codmanus . Lauaterus . Leuinius L●mnius . Ludulphus . Lucas Lossius . Legenda aurea . Lucianus . M MArtinus Bucerus . M. in historijs . Methodius . Michael Psellus . Marcilius Ficinius . Malmesburius . Malleus mallificarum . Marcus Vigerius . Moses Barsephus . Moses Pellacherus . N NIcephoras . Nicholaus Lyra. Nicholaus Hemingius . Nichol. Selneccerus . Narration of Darel . O OTho Casmannus . Origines . P PAulus Frisius . Patricius . Paulus Aegenitus . Paulus Burgensis . Petrus Martyrus . Petrus Lambertus . Petrus Thyreus . Philosophus . Pellicanus . Philippus Barough . Plinius . Plutarchus . Pompanatius . Prosper . Proclus . Pythagoras . R R. D. Kimhi . Rodulphus Gualterus . Robertus Rollocus . Reginaldus Skotus . Rhemish Testament . Robertus Pontus . Ruffinus . S SEbastianus Martyr . Stenchus Eugubinus . Strabus . Sanhedrin editio Basiliens . T TErtullianus . Thomas Aquinas . Theophylactus . Theodoretus . Theodorus Beza . Theupolus . Timotheus Brichtus . Tatianus . Thomas Cooperus . W WOlfgangus Muscul. Wilel . Minatensis . Wilelmus Fulke . Wilelmus Perkins . X Xantis Pagninus . Z Zozomenus . FINIS . The seuerall arguments of the seuerall Dilogues following in order . The first Dialogue . pag. 1. The Argument . 1 THat there are essentiall Spirits and Diuels , as appeereth plainelie , from their essentiall creations , and effectuall operations . Their spirituall and substantiall being . The second Dialogue . pag. 31. The Argument . 2 THe power of Spirits and Diuels . Their possession , what it is with the seuerall parts thereof . And whether the Diuell doth essentially enter into the possessed mans minde or not ? The third Dialogue . pag. 64. The Argument . 3 WHether Spirits and Diuels doe essentially enter into the possessed mans bodie , or not ? And , whether for that purpose , they haue peculiar to themselues , their true naturall bodies . The fourth Dialogue . pag. 99. The Argument . 4 WHether Spirits and Diuels can assume to themselues true naturall bodies ? What bodies they are said to assume ? And , how those Scriptures are to be vnderstood , which be for this purpose produced ? The fifth Dialogue . pag. 165. The Argument . 5 WHether Spirits and Diuels can essentiallie transforme themselues into any true naturall bodie ? And how those Scriptures are to be vnderstood , which many produce for that purpose ? The sixt Dialogue . pag. 131. The Argument . 6 OF actuall possession , what it is ? And whether Spirits and Diuels ( in these daies of the Gospell ) do now actually possesse either the minde or the bodie : by any extraordinarie afflicting or vexing ? The seuenth Dialogue . pag. 199. The Argument . 7 COmmon experience what it is ? Whether the actuall possession of Spirits and Diuels , especially that supposed in the yoong man at Mahgnitton may be prooued thereby ? And of the Diuell his power of obsession . The eight Dialogue . pag. 232. The Argument . 8 OF the vndoubted true force , for the timely subduing of this the forenamed power of the Diuell . Whether any created meanes may therein preuaile ? And , whether praier and fasting haue any power in themselues to effect such a worke ? The ninth Dialogue . pag. 263. The Argument . 9 WHether praier and fasting be established by Christ , as a perpetuall ordinarie meanes for the powerfull expelling of Spirits and Diuels ? Whether the power therein be a vocall or a personall power ? Or , whether a true iustifying faith ( apprehending some supernaturall power of God ) doth effect that worke ? The tenth Dialogue . pag. 304. The Argument . 10 WHether a miraculous faith ( apprehending the power of God for the powerfull expelling of Diuels ) be yet still continued ? what a true miracle is ? And whether the working of miracles be now fullie determined in the true Churches of Christ ? The eleuenth Dialogue . pag. 339. The Argument . 11 A summarie recapitulation of all the premisses , verie concludentlie repeating and proouing the precedent purpose : with a patheticall perswasion to subscribe to the vndoubted truth thereof . A briefe Analysis , or summarie resolution of this present treatise : the same affoording vnto vs Certaine Dialogicall discourses : declaring especially 1. that there be spirits & diuels : this prooued from 1. Their essentiall creation . 2. Their effectuall operation . 2. What we haue to consider in them : namely , 1. Their power the same being a power either 1. Of possession , and this also is , either 1. Reall , the same being , either Mentall . 1. essentially in the mind Corporal , 1 essentiallie in the body , by their assuming of true naturall bodies . their trāsforming of true bodies . 2. Actuall , this also either by a mentall , afflicting and grieuing . a corporall , tormenting & vexing . 2. Of obsession which stands either in an outward assaulting and circūuenting . inward suggesting and tempting . 2. The subduing of that power by a power 1. Immediate , and this in Christ. 2. Mediate by others , this , either Apostolicall , hauing from Christ a power ouer diuels . Ecclesiastical it being in the church either Primitiue , wherin the continuāce of that power . Successiue , wherin the compasse of that power , DIALOGICALL discourses , of SPIRITS and DIVELS . The first Dialogue . THE ARGVMENT . That there are essentiall Spirits and Diuels , as appeareth plainely by their creation , and operation ▪ Their spirituall and substantiall being . The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Philologus . WHat Lycanthropus ? and you maister Pneumatomachus , my olde companions ? well mette at this present . From whence come you ? & whether walke you so fast , if a man may be bolde to enquire the same at your hands : without offending your persons , or hindering your busines . Lycanthropus . We come euen now from that famous citie Mahgnitton , my good friend Philologus : and are presently trauelling towards the Iland of Eirtwab with speede , vpon verie speciall and vrgent busines : concerning the glorie of God and the good of his Church . Philologus . What newes from Mahgnitton I pray you ? Lycanthropus . Newes sir ? the strangest newes I assure you that hath been heard of this hundred yeeres . Philologus . What newes is that ? Lycanthropus . Of a yoong man there . Who being reallie possest with a Diuell : was very strangely , or rather miraculously deliuered by prayer and fasting . Philologus . How strange newes soeuer the same seemeth to vs , verie certaine it is , as appeeres in the Gospel : that Diuels haue been driuen foorth by prayer and fasting . Howbeit , that the Diuel should now in these daies of the Gospell , haue a reall possession in any : is greatly doubted of the most , and very flatly denied of some . Lycanthropus . The real possession of Diuels may iustly be called in question , if Pneumatomachus his opinion be canonized for currant : who very confidently auoucheth , that there are neither Spirits nor Diuels at all . Which being so : howe should there be a reall possession of Diuels in any ? Philologus . Verie true : for Diuels must first be , before they can haue a reall possession in men . But , Pneumatomachus he holds ( I am sure ) no such opinion : vnlesse it be for argument sake . Pneumatomachus . Yes , I am verie confident therein I assure you . And about that point , my neighbour Lycanthropus and my selfe : haue held a hot dispute all the way we haue come . But , being neither of vs satisfied with the others reply , we iointly concluded to refer the whole decision of these controuersies , to maister Orthodoxus his determination : promising each other , to rest satisfied herein , vpon his resolute iudgement , and thereupon , we are now trauelling towards the Iland of Eirtwab , for that selfe-same purpose . Philologus . Such conferences I assure you are both-commendable and comfortable , especially in trauell : for they do sharpen the witte , delight the minde , and make the iourney seeme short and sweete . And herein withal , you are woorthie great praise , both because you doe passe foorth the time in profitable talke as you trauell : and for that also ( being loth to loose the fruite of your conference , you doe so friendly and so freely , referre your selues to the iudgement of such as are able , and willing to determine your doubts . Howbeit , our meeting is wrought ( I perceiue ) by the speciall prouidence of God. For this I dare tell you for truth , that maister Orthodoxus , he is not euen now in the Iland of Eirtwab , but newly remooued into the confines of Eibrad : entending this winter to soiourne there , with one maister Physiologus his faithfull friend , of very purpose to conferre with the Exorcist himselfe that cast foorth the spirite , for the benefite of which conference , I also am now trauelling thether my selfe . And therefore if it please you , I shal not onely be glad of your companies : but will verie carefully conduct you the way . Pneumatomachus . With all my hart , if Lycanthopus consent to the same . Lycanthropus . Else should I dissent from the singular prouidence of God. Philologus . Well then , let vs legge it a little . And , doe tell me as we trauell ( I pray you ) the strange maner of the yoongman his handling , in that fearefull possession . Pneumatomachus . Ah Philologus , your eares ( I perceiue ) they are itching after some tidings-bringer of new found Diuels . Howbeit because my neighbour Licanthropus hath beene , and is now ouer credulous concerning such Legerdemaines , I doe leaue the relation wholy to him : who shall ( for publishing these vnwonted wonderments ) haue the whole glorie , or shame , to himselfe alone . Licanthropus . As I hunt after no glorie : so , I hope I shall reape no reproche at all for reporting these newes . The rather , because my maine purpose in publishing them , is , and shal be for none other respect in the world : but , to lay open the Diuels inueterate malice , mans miserable condition by nature , the extraordinarie faith of the Exorcist , and the singular mercie and power of God. Philologus . All these ( I assure you ) are holy respects . But , relate the maner of his passions I pray you in order . Lycanthropus . Withall my hart . And ( to my remembrance ) they were eftsoones vpon him in this following order . 1 There seemed to runne along his legge , and thence into his toe , belly , throat , toong , cheeke , eie , and other parts , a lumpe sometimes bigger , or lesser then an egge , being soft . 2 The lumpe being in his legge , it was heauie , and inflexible like yron . 3 He had such extraordinarie strength , that sometimes three , fower , fiue , sixe or moe , were scarse able to rule him . 4 When fower or fiue struggled with him , so as they were wearied , he did not sweate , pant , or change colour . 5 He wallowed , gnashed with his teeth , stared with his eies , and foamed at his mouth excessiuely : hauing neither eat nor drunke all the day before . 6 There seemed to runne vnder the couerlet where he lay , as it were kitlings : to the number of fower or fiue . 7 His face and his mouth were fearfully distorted : one lip towards one eare , and the other lippe towards the other eare . 8 His face was turned directly backward , not moouing his bodie at all . 9 His necke doubled vnder him . 10 His bodie doubled , his head betweene his legges , suddenly plucked round , like a round browne loafe : he was cast vp like a ball from the bed , three or fower times togither halfe a yard high . 11 Being cast into the fire , where he lay sometimes against the wals and yron barres in the chimney with great violence : he receiued no appearance of hurt at all . 12 His bodie seemed to be extended to the height of the tallest man : when once he endeuoured to hang himselfe . 13 He told of diuers things done in his absence , without notice giuen by any person . 14 There were strange speeches vttered by him in his fits , in a strange voice : as , that he was his , that he was God , Christ , and a king , that he made baptisme . I will vse William Summers his toong and members for three daies , Ego sum rex , ego sum Deus . That there was no God , that he was king and prince of darkenes . And , in saying the Lords Prayer , he could not say , Lead vs not into temptation , but , Lead vs into temptation . Also , before Maister Darel had seene him , he said Darel comes , Darel comes , he will haue me out , but , I will come againe : for , Nottingham and Burton , are iolly townes for me . 15 Being recouered out of his fits , he knew not what he had said or done . 16 In his fits , strange smels were in the place where he lay : sometimes like brimstone , sometimes verie sweete . 17 There was a strange knocking perceiued about his bed in his fits : both his hands and feete being held vnmooueable . 18 He did cry hideously , sometimes like a bul , beare , swine : and in a small voice impossible to be counterfeited . 19 His legs would be crooked with his fals , and remaine vnflexible . 20 He spake in a continued speech , his mouth being wide open , his toong drawen into his throat : neither his lips nor chaps moouing . 21 He spake a quarter of an hower , his mouth being shut close . 22 In his fits , his pulses and temples did not beat : he lay for dead , and as cold as yce . 23 His eie was blacke , and changed colour in his fits . These , and sundrie other passions , at sundrie times appeared in him , which I remember not nowe : but these which I haue tolde you , are certeinly reported by sundrie persons of good accompt and credite , being eie witnesses thereof themselues . Pneumatomachus . The persons reporting these newes may be of good accompt and credite I grant : but Lycanthropus ? how can your selfe so confidently report any thing from them for certeine truth : sith themselues ( as your speeches import ) do onely but speake of things as it seemed to be ? Lycanthropus . Howsoeuer they seemed to them : the newes ( I assure you ) was strange vnto me . Philologus . Trust me , these are strange and woonderfull newes indeed . Lycanthropus . Not so strange ( I assure thee ) as true . Philologus . God grant they may worke in euerie of vs , an holy reuerence and feare of his maiestie . But , come on ( I pray you ) and cheare vp your selues : for , we are now ( in a manner ) at our iourneies end . Pneumatomachus . I do hartily reioyce to heare of that newes : being euen toiled , and tyred out with the newfangled newes of my neighbour Lycanthropus . But what three persons are those , that come yonder walking this way ? Philologus . If I be not fowlie deceiued it is maister Orthodoxus , maister Physiologus , and the Exorcist also himselfe , who cast out the Diuell : they are euen the same . This falleth foorth pat for our purpose : we haue now verie fitte oportunitie to conferre of these points to the full . Lycanthropus . Blessed be God for this speciall prouidence and fauour . Orthodoxus . God blesse you good brethren , & prosper your iourney . Philologus . God blesse you also good maister Orthodoxus : and the rest of your companie . What , my old friend Philologus ? what make you in these quarters ? and whether wander you so fast with these good companions ? Philologus . Good sir ? we are euen now ( I hope ) at the furthest . For our comming into these quarters , is ( vpon speciall occasion ) to conferre with your selfe and the rest of this companie , about the maruelous woonders befallen at Mahgnitton of late : concerning a yoong man possessed there . Orthodoxus . See , see the strange nature of man ? we were cōferring euen now , about the transforming of Diuels : Howbeit , all the world ( I feare me ) will shortly become transformed Athenians . For euery man now , doth giue himselfe wholie to the hearing or telling of newes . Notwithstanding you are all hartely welcome : and this I tell you heere by the way , that , we also our selues , are nowe in debating those matters . Lycanthropus . Good sir ? then pardon vs we pray you , for interrupting your talke : and we will walke heere apart by our selues , attending your leisure . Physiologus . Nay not so : for , neither is the matter it selfe so secret , nor we so earnest vpon it , but that ( if it so please maister Orthodoxus , and this other companion ) you may all be iointly pertakers of our mutuall conference : and so much the rather , because you are come ( as it seemes ) for that selfesame purpose . Exorcistes . I am very well willing , if maister Orthodoxus thinks good . Orthodoxus . With all my hart . And seeing it hath pleased our good God to bring vs so fitly togither , let vs ( for more ease to our selues ) shroude vs heere vnder the shade along this banke : where we may haue the benefit of the running streame to recreate our eies and sences , and ( in so solitarie a place ) verie fitly conferre of our matters , without the discouerie of neighbours , or any the interruption of trauellers . Physiologus . Well sir , first place your selfe where you please ; and you shall see vs quickly come clustring about you . Orthodoxus . Come then let vs sit closely together . Howbeit , before we begin our conferrence ( to the ende the same may be euerie way comformable to the will of God , and comfortable also vnto our selues ) Let vs all ioine together in hartie prayers , and say . O Lord our God , the fountaine of life , the welspring of grace , and the onely infuser of all spirituall knowledge : Behold vs here at this present ( we humbly beseech thee ) in that acceptable beautie of thy sonne our Sauiour wherein thou so highly delightest , and for whose sake , thou canst not but be well pleased with euerie of vs. Graunt deare father , that , as thou hast ordeined him to be the true light which lightneth euerie one that comes into the world : so , he may gratiously enlighten our harts , who do naturally sit here in darkenes , and in the shadow of death . Remooue from our grosse and sencelesse soules , al those palpable cloudes of ignorance , errour and vnbeleefe , which seeke to foreclose our sauing knowledge in Iesus Christ. Pluck ( we pray thee ) from our vncircumcized eies , those thicke and foggie seales of naturall corruption , which doe ( at this present ) so fearfully dimme , and dazel our darke vnderstandings , as , we are vtterly vnable to discerne aright , the hole some things of thy holy law . And grant we beseech thee yet further , that , this our entended conferrence concerning the timely discouerie of these hidden mysteries of Satan , sinne , and iniquitie : may directly tende to the glorie of thy great name , the good of thy Church , the vnfolding of errour , the manifestation of truth , the confusion of Satan , the tryumph of our conquering Christ , and the euerlasting saluation of all our soules : through Iesus Christ our only Lord and Sauiour . Altogether . So be it Lord Iesu : euen so , Amen . Orthodoxus . Well : now ( in Gods name ) declare briefly and plainly what you desire to know concerning the possessed man at Mahgnitton ? Philologus . First sir ( or euer you enter vpon the perticular discourse of the possessed himselfe ) our desire is , to heare whether there be any spirits or Diuels to possesse men at all : the rather , because there is one in our companie , who , verie confidently auoucheth , that , there are neither Angels nor Spirits . Physiologus . Who is he ? and what is his name ? Pneumatomachus . I am the man if it please you : and my name is Pneumatomachus . Physiologus . Your name was geuen I suppose : to expresse your nature . For , Pneumatomachus , is as much to say , as a despiter of spirits : or rather , it signifieth one , who flatly opposeth himselfe to the essentiall spirits and powers of God. Howbeit ( by that time Maister Orthodoxus hath fully confuted your fowle and palpable errours ) I doubt not , but , you will , both be ashamed of your grosse vnderstanding , and desirous to exchange your odious name . Pneumatomachus . By your patience ( good sir ) it argueth in you a contentious nature , to stand deskanting thus vpon names : which are but bare notions of things , when you haue saide what you can . Physiologus . And , good sir ( by your License ) if so be your inward nature be the thing it selfe whereof your outward name doth giue vs the notion : then ( out of doubt ) your verie name ( how bare a notion soeuer ) must needes argue in you an erronious minde . Pneumatomachus . Erre I confesse I may , but dwell in an errour I will not : If once I be brought to perceiue it . Orthodoxus . Gods name be blessed for this so good a beginning . Goe to then , seeing you make it a Question whether there be spirits and Diuels or no , it shall not be amisse , first to demonstrate plainely vnto you , that there be Spirits and Diuels : and then next , to declare , what we haue more especially to consider of them . This I take it , will be a very plaine course , and such also , as comprehendeth fully the limits and bounds of our conferrence . Physiologus . No doubt , it comprehendeth fully , whatsoeuer may fall foorth concerning our present purpose . Exorcistes . The order is such as no man dislikes . Philologus . I thinke euen the same . What say you P●eumatomachus . Pneumatomachus . I dislike not the order . But sir ? howe prooue you there be Spirits and Diuels ? Orthodoxus . I prooue it first from their essential creation : and then next , from their effectuall operation . Pneumatomatichus . How first from their essentiall creation ? Orthodoxus . Because they were essentially created of God. For the Lord God ( creating the whole host of heauen ) created Angels and Spirits among the rest of celestiall creatures , to be of principall account in that heauenly hoste . Now then , Angels and Spirits , they being such excellent creatures of God : we neede not to doubt of their essentiall being . The rather , because euery creature else ( how contemptible soeuer ) being once created , it hath an essentiall substance : and if the basest of all , then much more the Angels , they being ( indeed ) such excellent creatures . Pneumatomachus . Well , goe to , how next from their effectuall operations . Orthodoxus . Thus , their operations haue beene , and now are apparantly euident to all the world ; whether we respect the Lord , or his church . So that for any to doubt of their essentiall being , is to call in question the sun-shine at mid-day : and as wel may he denie their operations whatsoeuer . Pneumatomachus . Good sir , is this your substantiall proouing of Angels and Spirits : I denie that the Lord God euer created any Angels at all : and then to what purpose doe you vrge their supposed operations ? Orthodoxus . Sith you so confidently denie both Spirits and Diuels , tell me what you imagine those to be , which we generally hold for Spirits and Angels . Pneumatomachus . Sir , I take those your supposed spirits for none other matters at all , but the good or euill motions and affections arising in men : as also , those your imagined Angels , I hold them to bee nothing else but the sensible signes or tokens of Gods vnspeakeable power . Orthodoxus . You do then conclude ( it should seeme ) that our faith ( concerning those matters ) is grounded altogither vpon bare supposals , and idle imaginations of wandring braines . I like well your plainnes in laying open your minde : although I alowe not your pestiferous opinions , iumping so pat , with the Parepateticall and Sadusaicall sort . Who ( flatly denying either Angel or Spirite ) do confidently auouch that there is nothing immortall in man , which is a verie dangerous gulph of hell that deuoureth and swaloweth vp all sound diuinitie and sincere knowledge of God. For first , by opposing your selfe against all the essentiall spirits and powers of the Lord , what doe you else in effect , but implicatiuely reiect the essentiall being of the holy Ghost ? and then next , you do also ( by consequence ) verie flatly deny that there is any God at all : for what ( I pray you ) is God , but a Spirite ? Pneumatomachus . Nay sir ( howsoeuer I oppose my selfe to the catholike opinion of Spirits and Diuels ) I do confidently auouch and confesse that there is one true euerliuing God , of an incomprehensible , inuisible and spirituall essence : distinguished into the Father , the Sonne , and the holy Ghost . And moreouer ( concerning men and my selfe ) I do with like confidence , verie cleerely acknowledge , that euerie of vs also are essentiallie endued with spirituall and immortall soules . Orthodoxus . You cannot faithfully & finally hold these infallible truthes from your hart : but you must and will presently banish those other palpable errours from out of your brest . For , euen as Aaron his rodde deuoured foorthwith the counterfeite rods of all the Egyptian Sorcerers : so surely , these your confessed truths ( concerning the essentiall spirits and powers of the Lord ) being faithfully held from the hart will in the end ( I doubt not ) be another Aaronicall rodde , to confute and confound those other Sadusaical sorceries wherewith the Diuel hath so dangerously bewitched your soule . Lycanthropus . Verie true , if he be not to opinionate therein . Pneumatomachus . Sir , howsoeuer I haue beene hitherto opinionate in this speciall point , I am notwithstanding very loth that reason should be ouerruled by will , or that the holy truth of God should giue place vnto errour : and therefore proceed ( I beseech you ) in the timely vnfolding of this hidden mysterie . Orthodoxus . With very good will : wherein also ( for your speedier conceiuing of that which is spoken ) we will first lay open the originall fountaine from whence this errour floteth abroad : and then next ( hauing fully answered your arguments ) we wil directly prooue vnto you , both Spirits and Diuels . Exorcistes . A very excellent order . For there by first you shall cleere our iudgements : and then next you shall the more fully confirme vs in the infallible truth . Lycanthropus . That is certainly so . But what thinkes Pneumatomachos ? Pneumatomachus . I acknowledge no lesse : and do promise withall , to giue an attentiue eare to whatsoeuer is spoken . Orthodoxus . Well then , to proceede therein accordingly , this I dare boldly affirme , that your Parepatetical opinion , or rather , that this your Sadusaicall sorcerie concerning the non being of Spirits and Diuels : proceedeth directly from a two-folde false ground . Namely , first , from the naturall corruption of your proper minde : and secondly , from a carelesse misconstruing of some certeine places of Scripture . Both which saide false grounds , albeit I could and might well relate them my selfe : yet ( because the first is rather Philosophical then Diuine ) I do purposely put ouer the prosecuting thereof ( as of al other like points ) to this my good brother , if it please him to trauell therin : reseruing the latter to entreate of my selfe . Physiologus . Sith it is your good pleasure to haue it so , I will gladly giue my endeuour to satisfie the man , so it seemeth him good . Pneumatomachus . With all my hart : if first you will tell me who you are , and what is your name . Physiologus . I am ( I assure you ) a friend to the truth : and my name is Physiologos . Pne●matomachus . In very good time be it spoken . But may I be bold ( by the way ) to aske you a question without offence ? Physiologus . Propound at your pleasure : and aske what you please . Pneumatomachus . Was not your name also purposely giuen , to purport vnto vs your proper nature ? For , Physiologus ( you say ) is your name : which ( vnlesse I be fowly deceaued ) is as much to say ; as a babler or pratler of naturall Philosophie : or , it signifieth rather some notable discourser of naturall causes . I hope you are none of those cogging companions of whom the Apostle doth wish vs beware : who goe purposely about to spoile men with Philosophie and vaine deceit ? Orthodoxus . Nothing lesse . For the man ( I assure you ) is both a sound Philosopher : and a sincere Diuine : Neither would I haue you once to imagine , that Paul doth there purposely oppose himselfe to all true Philosophie , whether naturall , or morall , no : but reprooueth rather , that false and counterfeit Philosophie , which ( hauing onely an appearance of truth , and not the substance of truth it selfe ) is cunningly foisted in by cogging companions , to spoile and deceiue mens mindes of the truth indeed . For otherwaies , all true Philosophie is the speciall gift of God , and a principall helpe to Diuinitie : so far foorth especially , as she is made a submissiue Moderatour in naturall causes , and not a commaunding Mistres ouer Diuinitie . Then I assure you , shee comes in her naturall kinde : and thrice happie is he that hath a true insight into her , according to that old accustomed saying : Foelix qui potuit rerum cognoscere causas . The wight that could all causes skan : Might count himselfe an happie man. Now then , such a Philosopher is this , and therefore , be bold vpon my warrant ) to harken freely vnto him , concerning the first ground of your errour . Pneumatomachus . I credit your words : let him therefore proceede in his purpose . Physiologus . The first ground of this ( as of all errours else whatsoeuer ) doth vndoubtedly arise ( as you heard ) from the naturall corruption of your proper minde . And , this may more plainely appeare , if I first shew you what the Minde is : and then , tell you how the same is corrupted . The Minde , is that reasonable facultie or power of the soule ; whereby the naturall man perceiueth , knoweth , and discerneth all intelligible things . By which wordes it is plaine , that , the proper ende and office of the Minde , is especially to perceiue , to know , and discerne things . And , this office also it accomplisheth by the helpe of no bodily Organon , but onely by it selfe alone : vnlesse haply the senses doe sometime assist the intellectiue vertue therein . The Minde therefore it differeth ( you see ) from the Will. For , the Minde , onely perceiueth and knoweth a thing : the Will , it maketh free choice , either to pursue , or eschew the thing that is knowen . Now then , the Minde ( in a meere naturall man ) is easily corrupted by reason of the phantasie , through whose onlie helpe , the aforesaide knowledge of things intelligible is conueyed and offered vnto it . For , the phantasie , it being that interiour sensitiue knowledge which ( by the middle ventricle of the braine ) receiueth into it selfe a verie deepe impression of the sundrie kinds of sensible things either present , or absent , and labouring also to draw foorth from those seuerall kinds of sensible things , the like sensible kindes in conceit : it cannot otherwise possibly be , but that the said phantasie ( not being able to transcend beyond the se●sitiue knowledge of naturall and corporall substances ) must needes offer the minde such sensible notions as her speciall o●iect affoords . And , hereby also it commeth to passe , that , the minde eftsoones is deceiued in perceiuing , knowing , and discerning aright of euerie intelligible thing : more especially , if the said phantasie at any time endeuoureth to draw foorth from some sensible things , an imaginarie conceit of some intelligi●le matter . For then , the vnderstanding or minde ( being mightily misled by the phantasie ) must needs be deceiued in perceiuing and discerning such a matter ; it being supernaturall , spirituall , and heauenly : and surmounting the compasse of humane reason . As for example . The minde of a meere naturall man , being at any time desirous to perceiue and discerne aright of God , of Angels , or Diuels : it looketh foorthwith to receiue from the phantasie or interiour sensitiue knowledge , some certaine notions concerning these matters . Which said phantasie , receiuing an impression , onely of sensible things from the exteriour senses themselues , and hauing in her naturally , no impression at all of any the aforesaide supernaturall , spirituall , and heauenly matters : therein , shee affoordeth the minde , either , no notions at all , or none other ( at least ) then onely such , as she reeeiueth herselfe from corporall , sensible , and meere naturall obiects . Whereupon , the minde ( being still desirous to perceiue and discerne the aforesaid supernaturall matters , and hauing thereof ( I say ) no notions at all , or , deceiueable notions at least ) shee foorthwith concludes , either , that there are neither God , nor Angell , nor Diuell : or , none other at least , then such as shee hath notions of in an imaginarie conceite , arising onely vpon a sensible knowledge from corporall , sensible , and naturall obiects . That is , the said phantasie , receiuing some sensible knowledge from the sense of the eare , that God is an almightie and magnificent Lord of hostes , it imagineth foorthwith , some sensible or corporal potentate ; and thereupon , receiuing an impression of some such sensible thing in conceit : the minde by and by ( from such sensible notions ) concludeth , that God is some almightie , supereminent , and sensible potentate in deed : hauing all princes and powers subiected vnto him . Againe , the said phantasie , hauing receiued by the eare as before , a like sensitiue knowledge , that the Seraphims ( shadowing the throne of grace ) haue sixe wings apiece , to flie , and to couer themselues withall , it foorthwith supposeth some sensible creature : and thereupon ( receiuing as before , a sensible impression of some such sensible thing in conceit ) the minde eftsoones resolueth , that Angels ( if there be any ) are none other but firie and winged creatures . To be short , the phantasie hauing receiued by the eare , as before , that the Diuel is a terrible tormenting Termagant , chayned vp vnder darkenes , and taking an impression of some such sensible thing in conceit : the minde straight way supposeth , that , infernall spirits ( if there be any at all ) are vndoubtedly some blacke , grim , griesly ghostes , hauing goggled eies , fearefull clawes , with two clouen feete : Thus then , you see how the mind in a meere naturall man ( receiuing but bare phantasticall notions of sensible things in conceit ) is too too corrupted in iudgement : and therfore , hath naturally , no power in it selfe , to perceiue , to know and discerne aright of any supernaturall , spirituall , or heauenly matters . Pneumatomachus . From hence you would seeme to inferre , that , the meere naturall man is vtterly vnable ( by naturall reason ) to conceiue foundly and rightly of spirituall causes . Orthodoxus . Verie true . For , as that wisedome which is from belowe , is but earthly , sensuall , and diuellish : so surely , the naturall man , he cannot possibly perceiue the things of the spirit of God , for , they are but foolishnes to him . Neither can he know them at all : for , they are spiritually discerned . And , this spirituall discerning of things , is no naturall , but a supernaturall worke of faith which doth not arise from sensible notions : but , from a supernaturall knowledge infused spiritually into the enlightened soule , and which also ( being grounded on things that are hoped for ) is an vndoubted true euidence of things vnseene . Otherwaies , faith could be no faith at all : as one very fitly affirmeth saying . The diuine operation ( if it may possibly be comprehended by reason ) is nothing admirable : neither can that faith find any merite , whereunto humane reason affoords an experiment . Philologus . How now Pneumatomachus , what say you to these matters ? Pneumatomachus . By that which is spoken I doe plainely perceiue the verie first ground of all grosse and palpable errours : namely , the grosse conceiuing of spirituall matters according to that natural knowledge which naturally ariseth from meere sensible and naturall notions . Exorcistes . You haue conceiued aright : but how is your hart affected therewith . Pneumatomachus . It is affected ( I hope ) as it ought to be . For surely , this I must needs confesse to my shame , that , hetherto I haue adiudged nothing either possible in nature , or credible in action : which could not absolutely be comprehended by humane reason . And , this ( now I perceiue ) is that worldly wisedome which the word accompteth foolishnes with God. But , doe shewe me ( good Maister Orthodoxus ) the other ground also of these grosse opinions . Orthodoxus . With verie good will. The other ground of your errors ariseth ( I assure you ) from a carelesse misconstruing of some such places of scripture , as doe attribute to God , and to spirits a corporall forme : as eies , eares , hands , feete , bodies , wings and such like . Which said places ( your selfe vnderstanding them carnally ) do seeme to import vnto you at a blush ; that God and spirits haue visible formes and corporall substances . And thereupon , you doe rashlie conclude , that spirites and Diuels must necessarily be euen such as your selfe by those places suppose : or none at all . But now , because you your owne selfe ( with your corporall eies ) did yet neuer behold any such corporall Diuels as you by those Scriptures haue grossely imagined : therefore you doe flatly resolue with your selfe , that there are neither spirits nor Diuels at all . Pneumatomachus . Why ? what other thing else should those corporall formes , attributed to spirits & Diuels in the sacred scriptures import ; but , either that Diuels and spirits are visible substances , if those scriptures say true : or that there are ( at the least ) neither spirits nor Diuels at all , as I haue hitherto held . Orthodoxus . That the scriptures say true , being truely vnderstoode ; no true harted Christians may dare to denie . That there are also both spirits and Diuels ( though in truth and in substance they haue no such visible formes as those places of Scripture do literally import ) shall be prooued anone . In the meane time , this I must tell you for truth , that , those scriptures which attribute to God , and spirites , a corporall forme , as eies , eares , hands , feete , bodies , wings & such like ; may ( at no hand ) be expounded literally ; but must rather be metaphorically , and spiritually vnderstoode of vs. So that , ( by any those corporall formes ) we may not grossely conceiue in God , or in spirites , such corporall members , appertaining especially to their essentiall being : but , we must spiritually vnderstand ●hereby , those their supernatural vertues , operations and actions , which ( by such corporall formes ) are metaphorically commended to our humane capacities . And without doubt , such a carnall misconstruing of scriptures , was the onely maine cause which made the silly old monkes in elder times , to fall fearefully into the palpable errour of the Anthropomorphites : who ( by vnderstanding such scriptures literally ) did groslie attribute to God , such humane actions and passions as are proper to men . The holie scriptures then I perceiue , they may not be interpreted hand ouer head : neither are they in euery place to be opened literally . Orthodoxus . Nothing lesse , for , so should you fall into a thousand absurdities . And therefore , vnlesse you will purposely shew your selfe a swinish Saducee , or impudently make your selfe knowne a monkish Anthropomorphite : be now ashamed ( I beseech you ) of this palpable grossenes , and hold confidently with the catholike church , that there are essentiall spirites and Diuels . Philologus . Pneumatomachus ? howe goeth the matter ? Pneumatomachus . That which hath beene hetherto spoken , doth sufficiently set foorth a twofold ground of erronious opinions . Howbeit , this my opinion concerning the non being of Angels or spirits , appeares not ( for any thing heard as yet : ) to be erronious at all . And , I yet verely thinke ( as before ) that Diuels are none other thing else , but those good , or euill motions in men , which doe maruellously comfort , or afflict their minds . Orthodoxus . Thinke you so as you say ? Goe to then , tell me ( I pray you ) what was the Serpent that tempted our grandmother Euah in Paradice ? Was that any good , or euill motion in Euah ? If so , then tel me further , whether you thinke that motion was within , or without her : If within her , how came the temptation then from the Serpent , and from without her altogether ? But , if it came from without her , how should then the temptation be iustly accompted any motion of hers : sith the same cannot truely be said to arise from within her ? Againe , if you take Diuels to be but the good , or euill motions in men : what thinke you that tempter was , who tempted Christ in the wildernes ? Was it ( thinke you ) any motion in Christ ? If yea : then , whether was it an euill , or a good motion ? An euill motion you may not auouch it to be : because , Christ being free from all sinne , could not possibly haue in him any euill motion at all . As also , it were verie absurd to affirme it a good motion : for , how could that motion be good , which tempted Christ vnto euill ? Moreouer , if you take Diuels for the good , or euill motions in men , what thinke you then that Legion was , wherewith the two men were possessed ? Could the motions of men craue leaue , and enter into a whole heardship of Swine ? And , what became of those motions , when they were cast foorth by our Sauiour Christ ? Were they drowned together , with the Swine in the Sea ? If so , what then became of the men themselues from whom ( as you dreame ) those motions arose ? Were they dead all the while their mindes were bereft of their motions ? For , the minde ( you know ) is in perpetuall motion . Or , if those men ( all the while , and euer after their motions , were cast foorth and drownd in the Sea ) remained still in their liuely estate : it should seeme that Spirits and Diuels are some other essentiall powers , then the bare motions and affections arising in men . Briefly , if Diuels be nothing else , but the good , or euil motions in men ; what thinke you those tormentours to be , which vexe and torment men in Hell , with the Diuell and his Angels ? Yea , and doe tell me ( I pray you ) what goeth to Hell : the good , or euill motions ? If only the euill , what then must become of those other which were good in the man ? For , sith none in this life can possibly be either so good , or so euill , but that they haue in them both good , and euill motions , it cannot otherwaies be , but that , either the good , and euill motions in men , must ( after this life ) be monstrously confounded together ; or else , if the good motions goe roundly to Heauen , and the euill vnto hell : then , the bodie and soule must be diuided , part vnto heauen , and part vnto hell , like an indiuiduum vagum , or , some litle new nothing that hangs in the ayre . To be short , if man , with his good , and euill motions together , goeth foorthwith , either wholy to heauen , or wholy to hell : how then should his ioyes , or his torments be either absolute or endlesse ? Because , looke how fast his good motions doe minister comfort vnto him : so fast ( at the least ) his euill motions will afflict and torment him . Phylologus . Surely Pneumatomachus , this opinion ( I see ) is so absurd and so sottish : as , euen a sucking babe would blush to be taynted therewith . Lycanthropus . A sucking babe blush ? yea , it is such a stale ridiculous iest , as might make euen a mad man to hide his head in a corner . Pneumatomachus . Verie true : and I also my selfe , am now ashamed thereof . Notwithstanding , how soeuer it is certaine that spirits and Diuels be more then the good or euill motions in men ; it appeares yet ( for any thing heard ) that those your supposed Angels , are nothing at all but the sensible tokens , or signes of Gods power . Orthodoxus . What meane you by the sensible tokens , or signes of Gods power . Pneumatomachus . I vnderstand thereby , those extraordinarie iudgements of God which demonstrate vnto vs , the incomprehensible maiestie and might of his power . Such ( I meane ) as was the destruction of Sodome and Gomorrha : the extraordinarie speech of Baalams Asse : the wonderfull ouerthrow of the Assyrian host , and such other besides . Orthodoxus . Your error concerning this point vndoubtedly consisteth herein : namely , in confounding the cause of those iudgements with the effect it selfe . For , howsoeuer those the aforenamed iudgements may truely be said to be the sensible signes , and effects of the extraordinarie power of God : yet can you at no hand denie , but that the Lord also himselfe effected those extraordinarie iudgements , by some extraordinarie wonderful meanes , namely by the appointed ministerie and execution of his heauenly Angels . As for example , howsoeuer the extraordinarie ouerthrowe of Sodome and Gomorrha , was a sensible signe and effect of the extraordinarie power of God : verie certaine it is , that the two Angels sent foorth from the Lord for the execution of that power , they were also the instrumentall meanes that effected the same . Againe , howsoeuer the fall and of speech Balaam his asse , was some extraordinary effect & signe of Gods power : yet was it the Angell with his sword drawen in his hand , who extraordinarily accomplisht the same . Brieflie , howsoeuer that fearefull massacre , so miraculouslie made vpon the hundred eightie and fiue thousand of Saneheribs armie , was an extraordinarie and sensible signe of Gods woonderfull power : yet was it the Angel of the Lord , who extraordinarilie effected the same that selfesame night . By all which you see it verie apparant , that ( whatsoeuer your selfe surmize to the contrarie ) the scriptures they set foorth vnto vs essentiall Angels or spirits , as the extraordinarie executioners of those sensible signes or tokens of the extraordinarie power of God. Pneumatomachus . Surely good sir , I should soone be perswaded to that which you speake : were I not mightily withheld by an vnanswerable argument . Orthodoxus . What argument I praie you is that ? Pneumatomachus . This , namely , for that Moses in the historie of the creation ( entreating compendiouslie of all those workes of God which in sixe daies before the Saboth were perfectly finished ) maketh no mention at all of the creation of Angels , spirits , or Diuels . Whereupon it foloweth , that ( if any such be ) they must needes be vncreate , and eternall : or created ( at least ) before , or after the worldes creation . Orthodoxus . Thus you reason . There is in the historie of Moses no expresse mention of the creation of Angels : therefore , if any such be , they are either vncreate , or not created within the sixe daies . Pneumatomachus . So I reason indeed . Orthodoxus . Then I must tell you , your argument is faultie , and halteth downe right , neither hath it any such certeine consequence as you seeme to set downe : else , how say you to this that I make ? There is in the hystorie of Moses no expresse mention of the creation of Lyons or Beares : therefore , if any such be , they are either vncreate , or not created within the sixe daies . Pneumatomachus . That foloweth not . For , howsoeuer Lyons or Beares , be not expresly mentioned there : yet is their creation implicatiuely contained within that sixe daies worke , wherein God created the earth , and all the creatures therein . Orthodoxus , Verie true . And thus you your selfe at vnawares haue answered this your vnreasonable argument . For howsoeuer Angels and spirites are not expresly mentioned in Moses his historie : yet , is their creation implicatiuely comprehended in that second daies worke , wherein God created the heauenly firmament , with all the whole host aboue the same , among whom the Angels and spirits haue speciall preheminence . Pneumatomachus . You say some thing vnto it . Orthodoxus . Something say you ? such a something I assure you , as is able to batter your vnanswerable argument to nothing . Howbeit ( for further answere ) this I do confidently oppose to that which you falslie inferre , namely , that Angels and spirits are neither eternall nor vncreate : but such essentiall powers of God as had their first beginning and being , by the worke of creation . Neither were they formed or made before the first created matter of this visible world : neither yet after the accomplished workes of this visible world . Yea , and thus much I do further affirme , that they were not created before , but iointly togither with that celestiall firmament , which wee commonly call the heauen of the blessed . Pneumatomachus . How prooue you them creatures created by God ? Orthodoxus . This may plainly be prooued from most infallible and apparant places of Scripture : especially that in the Psalmes : where Dauid ( inuiting and sommoning all sorts of people to sing praises to God ) saith also of the Angels : praise ye him al yee his Angels , praise yee him all yee his power . And therewithall , he giueth this reason , saying : for , He spake the word and they were made , he commanded , and they were created . And hereunto also accordeth that which the Apostle speaketh saying : by him were all things created which are in heauen and in earth , things visible , and inuisible : whether they be thrones , or dominions , or principalities , or powers , all things were created by him , and for him , By all which it is cleere , that the very Angels are creatures : and created also by God. Exorcistes . Yea , but when , or in what day created he them ? Orthodoxus . This I confesse , is a more difficult question , then that it may well be answered by any expres words set down in the sacred scriptures : although yet , by the Scriptures themselues , by probable reasons , and by the authoritie also of auncient Fathers , some certeintie may be determined concerning this point . Pneumatomachus . How first by the Scriptures themselues ? Orthodoxus . The Scriptures declare , that they were vndoubtedly created all within the sixe daies : as to alleage one or two out of many . First Dauid he saith , By the word of the Lord were the heauens made : and all the host of them by the breath of his mouth . Againe , the Angel in the Reuelation , sweareth by the Lord , Who created the heauen , and the things that are therein , and the earth , and the things that are therein , and the sea , and the things that are therein . In both which places you see , howe the holie Ghost ( speaking of the creation of all things ) doth first set downe the continents themselues , namely the heauens , the earth , and the sea : and then next , the things contained in them . Shewing by this selfesame order , that the heauens , the earth , and the sea , were first created themselues : and then the creatures conteined in them . But the heauens , the earth , and the sea , were all of them created within the sixe daies : and therefore also the hoste of heauen , and all the creatures in the earth , and the sea , were euerie of them created within the sixe daies . For Moses saith flatly , that euen in those sixe daies , all the workes of the Lord were fully finished : and that God ceased the seauenth daie from all his labours . Thus then you see it plainly demonstrated by sundry places of Scripture : that the Angels also were all created within the workes of those sixe daies creation . Pneumatomachus . Well , and howe prooue you the same by probable reasons ? Orthodoxus . I proue it thus . 1. The Angels they are either created , or vncreated : but not vncreated : therefore created . They cannot possiblie be vncreated substances : for then , they should also be infinite . Howbeit , Angels they are finite creatures , for their actions are finite : yea , and then also their power , it is finite . But if they be of a finite power , then also of a circumscriptible essence . Moreouer , it shall plainely appeere anon in place conuenient , that Angels are finite creatures , and definitiuely also in some certeine place : which thing can not possible accord to any vncreated essence at all . And therefore Angels they are not vncreated substances . 2 Secondly I prooue it thus . If Angels be vncreated , then are they eternall : but not eternall , therefore , not vncreated . That they are not eternall it is verie apparant . For , then should they be such as haue neither beginning , nor end of their essence : as also , their essence or nature it selfe , should then be such , as hath nothing in it either first , or last . But this agreeth onely to God himselfe , and not to any creature in heauen , or in earth . And therefore if there be Angels then were they created ; and if created , then created no doubt within the sixe daies as was shewed before . And thus much for the proofe of this point , by probable reasons . Pneumatomachus . Well . Let vs heare next the testimonie of fathers concerning this Question . Orthodoxus . Withall my hart . Wherein also ( for breuities sake ) I will onely but rehearse their names , and referre you to the consideration of their seuerall treatises . The authors be these . Methodius , Epiphanius , Athanasius , Augustine , Eucherius , Theodoretus , and Damascenus . All these doe verie confidenly auouch vpon speciall occasions , and , against the Manicheis , the Priscillianists , and other such heretikes : that the Angels whatsoeuer were the vndoubted workmanship of God , howsoeuer their creation is not apparantly layd forth in the sacred Scriptures . Yea , The Councels of Laterane and Bracha both , do ioyntly determine , that the Angels are created of God , and are not eternall : in so much , as if any shall hold the contrarie , they conclude him accursed of God. Thus then , you see it apparantly euident by Scripture , by reasons , and the testimonies also of sundrie fathers : that Angels and spirits ( being finite creatures of God ) were vndoubtedly created within the sixe daies . Pneumatomachus . But in what day of those sixe were they created ? Orthodoxus . Touching the verie day it selfe , there is some difference in iudgement among the Diuines : some hold they were created the first day , and some the second . But , whether of both , is not certainely concluded : although it may probably be gathered , they were ( in verie deed ) created the secondday , thus . That they were created before the third day , may plainely be proued by the words of the Lord vnto Iob , saying . Where wert thou when I layd the foundations of the earth ? Declare if thou hast vnderstanding . Who hath layd the measures thereof if thou knowest ? Or who hath stretched the line ouer it ? Where upon are the foundations thereof set ? Or , who laide the corner stone thereof ? When the starres of the morning praised me , and all the sonnes of God reioyced ? The Lord in that place ( by the sonnes of God ) vnderstandeth the Angels and spirits : affirming moreouer , that , euen they also did celebrate his name with praise , so soone as he had layd the earthes foundation . Now the earth ( Moses saith ) was made the third day : and therefore , if the Angels on that day sang prayses to God , it followeth necessarily , they were then created before : for , how should they sing prayses before their creation ? But , it is vnlikely they were the first day created : because , nothing on that day was created ( saith Moses ) but the confused Chaos from whence the rest of the creatures were orderly formed : and that primarie light , which separated the night from the day . If followeth therefore , that they were all created the second day , together with that celestiall firmament : vnder whose name is also contayned that supreme heauen , which is called the third heauen , paradice , or the heauen of the blessed . And this thing also is yet more plainely expressed by the words of our Sauiour Christ , who saith that the kingdome of heauen was prepared for the elect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the worlds foundation : that is , after the Lord , vpon the very first day had created the Chaos aforesaid , then by and by , from out of that Chaos , was brought the firmament ( as Moses affirmeth ) which the Lord God prepared for all the elect . By all this it is euident , that Angels and Spirits , they are essential creatures of God , created also within the six daies : and so ( by consequence ) your vnanswerable argument , is answered ( you see ) to the full . Pneumatomachus . I acknowledge no lesse . But sir , ( hauing layd downe the mayne grounds of my errour , and answered directly my arguments ) it remaineth by promise , that now likewise you produce your owne reasons , to prooue plainely vnto me , both spirits and Diuels . Orthodoxus . Verie true . And therefore ( hauing first remooued the olde rubbish which ouerturned the rule of your reason ) it commeth now verie fitly in place , to shew further vnto you , that , the Angels of God ( whether good or euill ) are truely essentiall and substantiall spirits : as may plainely appeere by these following reasons , & first , from their sundry names attributed vnto them thus : 1 Names , they are the signes and notions of things . Which names , when they signifie any thing , properly subsisting of it selfe : then , that thing also it selfe is a substance no doubt . But the Angels , they are set forth by sundry names , which do signifie substances . For , first they be called Angels , that is to say , messengers : but , a messenger , or a minister appointed , cannot but be a subsistance . Also , they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ that is , intellectuall powers : but , that which hath vnderstanding and knowledge , is vndoubtedly a substance . Briefly , they be called Satan , that is an aduersarie , also Diuels , that is accusors also , strong armed men , also the God of this world , the princes and powers of the ayre , the gouernours of this world , murderers , roring lions , the dragon , the old serpent , & so forth . All which seueral names , do vndoubtedly signifie a thing subsisting ; wherein is a power , from whence proceedeth an action : and therefore , there are essentiall spirits and Diuels . 2 Againe , if spirits and Diuels were onely but the secret motions and affections of men , then vndoubtedly , so many famous actions as the Scriptures record , and the same also externally to the outward senses , could in no wise accord vnto them : but the consequent is false , for the Scriptures apparantly , and without any trope , doe celebrate their office , and record their sundrie actions , namely , that they stand before God , serue him , execute his precepts and iudgements , that they doe daily , assault , tempt , torment , circumuent , and seeke to deuoure vs , and so foorth . But , how should these , or any one of these actions , be possibly performed of such as are not in ( deed ) true substances ? 3 Againe , things created in them selues and not in an other subiect , yea , and so , as they subsist of them selues alone , those things vndoubtly haue a true subsistance . But , spirits and Diuels , they are so created ( no doubt ) as they subsist in them selues , neither are they inherent , or inexistent , in any other subiect whatsoeuer : and therefore spirits and Diuels , they haue vndoubtedly a true subsistance . 4 Againe , whatsoeuer liuing creature is endued with reason , vnderstanding , and will , that must needs be some thing of it selfe subsisting : but , spirits and Diuels , they are liuing creatures endued with reason , vnderstanding , and will : and therefore , somethings ( no doubt ) of themselues subsisting . 5 Againe , nothing can possiblie persist in the truth , nor nothing can fall from their first estate , vnlesse the same be some essence subsisting of it selfe , and pertaker also of vnderstanding , and will. But , some of the Angels doe perseuere in the truth , and some againe , haue fallen from the same : and therefore , Angels and spirits , are some essences subsisting of themselues , and pertakers also of vnderstanding and will. 6 Againe , if spirits and Diuels , were onely but the euill motions , and affections arising in men , it shoulde be absurde , either to distinguish their numbers , or to expresse their seuerall actions : but the consequent is false , as all that feare God will confesse , and therefore also the antecedent it selfe . 7 Againe , whatsoeuer doth speake , assault , suggest , tempt , afflict , torment , and circumuent , to deuoure , that must necessarilie be a subsistance . But spirits and Diuels doe so , for they spake to Euah , they assaulted Achab , and suggested an vntruth into all his prophets , they tempted Christ , they afflicted and tormented Saul , they made Iudas to hang himselfe , they seeke to winnowe and fanne men , yea & to circumuent al the children of God to destruction : and therefore , spirits and Diuels , must necessarilie be some subsistance . 8 Againe , if Angels and spirits be onely but accidentall affections , and no true substances in deed , then , neither shall we after this life , be anie true substances , for , the scriptures affirme , that after the resurrection , we shall be like to the Angels in heauen . Now then , if Angels and spirits be not true substances in deed , shall we also cease to be substances ? 9 Againe , Aristotle , he prooues this world to be perfect , for that it consistes of all those things which can be desired therein , or which may in any wise appertain to the perfection thereof . Howbeit , to the perfection of the whole , there is required therein , three seuerall sorts of substances : the first inuisible , the second visible , and the third partly inuisible & partly visible . The second sort , namely the visible substances , are the heauens , the elements , and all things made of the elements . The third sort , namely the substances , partly inuisible , and partly visible , are men who consist of a soule and body togither , the soule inuisible , and the bodie visible . Now then , if Angels , who are of themselues inuisible , should not be substances , then should there be wanting to the world , inuisible substances : and so , the worlde should be vnperfect . But the world , it is perfect , as all , both Philosophers and Diuines do affirme . And therefore Angels they be substances inuisible and spirituall . 10 Lastly , common experience ( from the beginning of the world to this present hower ) hath apparently approued vnto vs , that there be Angelicall spirits and Diuels : and therefore not to be denied of any , vnlesse he will shew himselfe a swinish Saduce , or some monkish Anthropomorphite , as was shewed before . And thus haue you briefly heard my seuerall reasons , which prooue vnto you both spirits and Diuels . Pneumatomachus . Sir , by that which you haue spoken , I am now throughlie perswaded , that Angels are indeed essentiall and spirituall substances . Howbeit , this one thing doth trouble me greatly : namely , that ( seeing all Angels were equally created according to the true image of God ) no one of them all may truely be said to be euill . Orthodoxus . You do well in deliuering your doubtes , but , goe to , frame your argument . Pneumatomachus . I frame it thus . A thing created to the image of God , cannot be , nor may not be said to be euill . But all Angels and spirites were ( in the beginning ) created all alike to the image of God : therefore no Angell or spirite either can be , or may be said to be euill . Now sir , if none of them can , or may be said to be euill : how should there be any Diuels at all ? Orthodoxus . Verie true as you saie , if that which you seeme to conclude were as truely concluded . Howbeit , I answere thus . First concerning your proposition I say . That , so farre foorth as any thing created to Gods image hath truelie that image , keepeth and looseth it not : so farre foorth , and so long , anie such thing may not truely be saide to be euill . Now next to your assumption I answere thus . All those Angelicall spirits so created of God , they did not retaine and holde falt that true image of God wherein they were first created : but willingly reiected and fledde from the same . And therefore I distinguish thus . Angels created in the beginning according to the true image of God , did either perseuer in that originall integritie : or else , they wilfully fell from the same . The one sort are finally confirmed in that selfe-same goodnes wherein they were first created , and therefore , good Angels : the other sort loosing their first goodnes , are hardened in that selfe-same euill whereinto they first fell , and therefore euill Angels . So then , to imagine that the euill Angels also notwithstanding their euilnes , must still shewe foorth that selfe-same image of God from which they fearefully fell : is nothing else in effect , but to confound the formes of their distinguished kindes . For it is one thing to be created good ; and another thing , still to retaine that selfe-same goodnes . The one is past : the other is present . And the vanitie of that childish conceite may be made euident by the like reason thus . All men are created in Adam to the image of God. But Atheists and vngodly ones are men : therefore Atheistes and vngodly ones , they shewe foorth the image of God. Here is more in the conclusion , then was put in the premisses . For this onely shoulde folowe , namely , that Atheistes in as much as they are men , were first created according to the image of God : but in that they are now falne , they do resemble the image of the Diuell . Pneumatomachus . Sir , my iudgement concerning these points , is now ( I praise God ) so cleerly enlightned , as my neighbour Lycanthropus & my selfe may wel be at one : being both fully resolued ( I hope ) in that selfe same controuersie which we held so hotly as we came from Mahgnitton . Lycanthropus . If you be therein at one with your selfe : you are also at one with me . For , I was resolued before , and your selfe now confesfesseth : that there are essentiall spirits and diuels . Pneumatomachus . Yea , I doe freely confesse it from my verie hart . Physiologus . I am right glad to heare so good a beginning . Exorcistes . And euen so am I , I assure you . Orthodoxus . Gods name be blessed for this speciall grace . Lycanthropus . So be it . But sir ? as there will be tyde after tyde , all the while the Seas themselues doe ebbe and flowe : so surely , so long as men haue in them their boyling affections , so long no doubt , the dispatch of one controuersie , will be but the beginning of another , as we see here by present experience . For , at our very first meeting , my friend Phylologus affirmed flatly , that ( howsoeuer there be granted essential spirits and Diuels ) their possession ( in these daies of the Gospell ) is denied of some , and doubted of manie . Philologus . I said so in deed . Orthodoxus . This fals foorth verie fit for the next mayne point , Namely , what we haue to consider concerning spirits and Diuels . Howbeit , because ( it may be ) you grow faint by reason of trauell : Let vs here breake off ( & after we haue refreshed our bodies ) make speedie recourse to this present place : and so enter a fresh on the matter . Physiologus . Sir , we doe willingly attend your good pleasure : if it pleaseth the rest of our companie . Lycanthropus . It pleaseth vs woonderous well . For the motion ( I assure you ) is such , as I would haue made mine owne selfe : but for giuing offence . Orthodoxus . Let vs then arise and depart . The end of the first Dialogue . The second Dialogue . THE ARGVMENT . The power of Spirits and Diuels , their possession , what it is : and whether the Diuell doth essentially enter into the possessed mans minde , or not ? The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Philologus . GOod Sirs ? We three haue long expected your comming : howbeit , you are hartely welcome . Lycanthropus . Phylologus ( I perceiue ) is wholy vpon the matter . Pneumatomachus . Pardon the man , he is pained ( you see ) like to a trauelling woman , that wanteth onely a midwife . Physiologus . What is the opinion ( I pray you ) that troubleth his patience ? Lycanthropus . This Sir. He saith , that howsoeuer there be granted essentiall spirits and Diuels , yet , their possession ( in these daies of the Gospell ) is denied of some : and doubted of many . Philologus . I said so in deed . And , although I dare not flatly denie : yet , I also doe much doubt it my selfe . Physiologus . Your name I perceiue , is Philologus : which in signification , is as much to say , as a man that delighteth or loueth to talke . You propound not this opinion of purpose ( I hope ) to declare vnto vs , that you haue a name giuen you , very fitly resembling your nature : namely , that you are but a talkatiue person , or one that taketh great pleasure to heare himselfe speake in these points ? Philologus . No truely , I propound the same in simplicitie of hart , shewing you plainely what my selfe suppose : and desiring resolution wherein I do doubt . Physiologus . Wherefore doubt you that Diuels haue possession in men ? Philologus . Because I suppose it impossible in nature : and , incredible also in all sound Diuinitie . Lycanthropus . What Philologus ? Is it supernaturall for the Diuell to possesse a man ? Doe not the scriptures in euerie place speake plainely of the possessed with Diuels ? of the entring of Diuels into men ? of casting them foorth ? of the Diuell that entred into the hart of Iudas ? of the Diuell that filled Ananiah his hart with a lye , and a thousand such places ? All which , so apparantly and so plainely approoueth this point : that ( for any to doubt thereof ) were but to call into question , the sunshine at mid-day . Philologus . I neither hold in supernaturall , for the Diuell ( in some sort ) to possesse a man : neither doubt I of that truth which those Scriptures import . I onely suppose , that the matter it selfe is not so grossely to be vnderstood , as some ( from those places ) would seeme to conclude : wherein , I do freely submit to maister Orthodoxus his censure . And therefore , obiect what you can for your selfe : and , let him resolue vs both in the point . Lycanthropus . Content , if it please him to take the paines . Orthodoxus . With verie good will , and so much the rather , because it falleth foorth fit for our next generall purpose ; namely , what we haue especially to consider in spirits and Diuels . Lycanthropus . What haue we especially to consider in them ? Orthodoxus . Hauing prooued directly , that there be Spirits and Diuels : we haue now next , to consider in them , two principall things . The first concerneth their power ouer men : the second respecteth the timely subduing of that selfe same power . Lycanthropus . What meane you by their power ouer men ? Orthodoxus . I vnderstand thereby , that Dominion , or rule which the verie Diuels themselues ( by the iust iudgement of God ) doe ( in all outrage ) euen exercise ouer the naturall ofspring of Adam : and , which is vndoubtedly most woonderfull , respecting both body and soule . Howbeit , this their appointed power is determinate , finite , and limited certainely within it owne speciall bounds : albeit the Diuell ( in an especiall regard thereof ) be called the prince of this world : the God of this world : the prince of airie powers : and that strong armed man which keepeth his house in peace , till some stronger inuade him . And , this their saide power is twofold . Namely , either their power of possession : or , their power of obsession . Lycanthropus . What is your opinion ( I pray you ) concerning the possession of Diuels : in these daies of the Gospell ? Orthodoxus . My opinion therein , shall be shewed at large : after your selfe haue first opened vnto me , what you doe meane , by the Diuell his possession in man. Lycanthropus . By the Diuell his possession in man , I vnderstand his essentiall and violent entring into him , as men , by force and armes doe enter an house : and so , inherently possesseth , and peaceably enioyeth that selfe same person , as his proper possession , and peculiar dominion , appointed vnto him of God. For , possession ( you know ) it importeth a peaceable dominion . Orthodoxus . That , possession importeth a peaceable dominion , we do neuer denie . But where prooue you such an essentiall possession as your selfe speaketh of , in all the Scriptures ? Nay , where finde you these wordes ( possession , or possessed ) peculiarly appropriated to the Diuell ouer men : throughout the whole Bible , in the old , or new testament . Lycanthropus . Where finde I the words ( possession , or possessed ) appropriate to Diuels , throughout the whole Bible ? Surely , wheresoeuer the Euangelist Mathew doth handle those matters , there he vsually , and purposely puts downe those selfe same wordes . As for example , he saith , they brought many to Christ that were possessed with Diuels . Againe , he healed many that were possessed with Diuels . Againe , there met him two possessed with Diuels . Againe , they told the people what was become of the possessed with Diuels . Againe , they brought vnto him , a dumbe man possest with a Diuell . Yea , and in euerie place else , where like occasion is offred , he vseth like speach : which argueth euidently , that the Diuell hath an essentiall possession in men . Orthodoxus . Arguing ( as you doe ) from a deceiueable ground , you cannot possibly collect from thence , any certaine conclusions : concerning especially your cause in Question . For , this I assure you of , that , in no one of those places which your selfe haue recited , neither , in any other text else throughout the whole Bible , is there any one word in the Originall , that importeth an essentiall possession applied to Diuels : I meane , that ( by any one Lexicon ) may possibly bestretched to signifie any such essentiall inherencie of Diuels in the bodies of men , howsoeuer it hath pleased the English translator to thrust in the same . Lycanthropus . The English translatour , he hath thrust in no more I hope : then the originall text will beare . Orthodoxus . Yes , howsoeuer your selfe doe absurdly collect from the English translation , an essentiall possession of diuels : I assure you of this , there is no one word throughout the original , intēding such purpose . And , verie certaine I am , that , if the holy Ghost had euer but purposed to put downe such an essentiall possession of Diuels , as you would beare vs in hand : he wanted not his proper words or termes to expresse the same either in the Hebrew or Greeke , in which two languages , the canonicall scriptures themselues , were primarily indighted by the spirit of God. For , first concerning possession : the Hebrewes they vse ( for the most part ) two speciall words to expresse the same . Lycanthropus . What is the first word they vse for possession ? Orthodoxus . The first word is achuzzah , which ariseth from the radicall verbe , achaz : that is , to hold , to apprehend , to detaine , or retaine the thing apprehended : to obtaine verie firmely , or strongly . Hereof comes , the nowne , achuz : which properly signifieth , that speciall part of the inheritance which is taken , apprehended , or held by a speciall right . As appeareth in Nombers , saying : But of the halfe of the Israelites ( which went not to warre ) thou shalt take one ( achuz ) that is one apprehended , possessed , or taken out of fiftie . In like manner from the aforesaid radicall word ( achaz ) is deriued the nowne , achuzzah : which properly importeth such a detension , apprehension , or possession , as is peculiarly possessed of the possessours themselues , as verie plainely appeareth in Nombers , by the Rubenits petition put vp vnto Moses , saying thus . If we haue found grace in thine eies , let this land be giuen to thy seruants ( laachuzzah ) that is , for a peculiar possession , and bring vs not ouer Iorden . The verie selfe same vse of this word , appeareth also in Ioshuah , saying thus . Now returne ye , and goe to your tents , achuzzathchem , that is , to the land of your proper possession : or to that land which you peculiarly apprehend , possesse and hold . Againe in the second Psalme , the holy Ghost puts downe that selfe same word , to the selfe same purpose , saying thus : Desire of me , and , I will giue thee the heathen for thine inheritance ; and the vtmost part of the earth : vaachuzzatheak , that is , for thy possession , or thy peculiar apprehension and right . In these and infinit other places of scripture , the holy Ghost ( you see ) entending purposely to speake of any matter of possession : he vseth a verie fit and significant word for that selfe same purpose . And therefore , if he had euer purposed to put downe any such essentiall possession of Diuels , as you dreame of : he wanted not words for the same . Although notwithstanding , this I must tell you withall , that if he had borrowed this word from the Hebrewes for such a supposed purpose : Yet could not the same haue imported any such an essentiall inherencie in the bodies of men , as you beare vs in hand , but had signified onely , an apprehending , an holding , a firme detayning , or possessing of a thing , and no more . Lycanthropus . Well , yet in the new testament ( it may be ) the Greeke text , hath for that Hebrew word achaz : some word in the Scriptures importing such an essentiall possession . Orthodoxus . It may be it hath not : and , how then ? that it hath not , it is verie apparant . For , from this Hebrew word , achaz : the Grecians ( by an inuersion , or turning of letters ) doe purposely deriue the Greeke verbe Scheo : which signifieth to apprehend , or hold . And thereof comes , metascheo : which signifieth to apprehend , or lay fast hold vpon . Also , kateschon : which signifieth to detaine . Also , ischanao : which signifieth to retaine , or to hold . Againe , they vse eftsoones the word ctema : which properly signifieth a possession : albeit that men captiuated and taken in warres , are also called , ctemata : that is , such persons as are made bondslaues , or held in a slauish thraldome or bondage . This word ctema , is ordinarily obserued in the new testament , to set foorth possessions by : as appeareth in sundrie places . Neither of these words is vsed of the holy Ghost , to expresse that your pretended possession of Diuels : which if they had beene indeed , yet ( vnlesse to apprehend , to hold , to containe , to detaine , to retaine , or keepe fast , be but one , and the same with these your supposed essentiall possessions ) you cannot congruently conclude from thence , any essentiall inherencie of Diuels , in the bodies of men . Lycanthropus . Well , be it so : but what is that other word which the Hebrewes doe vse for possessions ? Orthodoxus . The other word which they commonly obserue for such purpose , is , iereshah : arising from the radical word , iarash : that is , to possesse certaine bounds or territories , to hold in his proper right dominion , or power : to obtaine by special right , to inherite , &c. Properly , it signifies the challenging of something peculiar to a mans selfe , the same being primarily obtained by his proper coyne , by a lawfull succession , or proper dominion : as a thing that was conquered by warre , or some other such meanes . Neither is such a possession as the word , iareshah importeth to be only vnderstood of grounds , or of territories : but the same also , is vsually spoken of such seruants , or men , as are brought into bondage . It hath a speciall affinitie with two other Hebrew words : namely , aresheth : which signifieth a contentious , importunity , or an earnest begging of something : and , rashah , which signifieth to grant , or giue power . Because , to possesse a man , is , so to employ him , withall his faculties , possessions , and treasures : as if he were altogither , but an exiled person , or a poore man destitute of succour , being vtterly eiected from his proper bounds , and peculiar territories . For the sense of this word , iarash ; you may see in sundrie places : especially , in Ieremie . Hereof comes ( as I told you before ) the word , iereshah : that is , a possession : and thereby , is signified properly , any thing whatsoeuer , that hath beene subdued by the partie possessing the same , as appeareth in Nombers . Also , from the word iarash , is deriued the nowne , ierushah : which signifieth properly , such a possession as some doth peculiarly possesse . And , this word , is so taken , but thrise in the Bible . Howbeit , when this word , ierushah , is applied to the hart : then , it betokeneth properly , those selfesame cogitations or thoughts , which the minde it selfe doth peaceably possesse : as appeareth in Iob , where he saith . My daies are passed away , my cogitations are violently taken from me : I meane ( morashe lebabi ) the possessions of my hart . That is , those happie and comfortable cogitations which my soule in a good conscience , by the blessing of God , did chalenge to it selfe by a peculiar right or possession . In like maner , from , iarash , ariseth the word , morashah : which signifieth properly , such a kinde of possession as people enioy by a certaine peculiar right , as appeareth in Deuteronomie , where the people say thus : Moses commanded vs a law , morashah kehillath Iaakob . I meane , a peculiar inheritance for the congregation of Iaakob : That , is , such an inheritance , as shall passe , by an hereditarie right or possession , among the house of Israel , from generation to generation . The like vse of this word morashah , doth euidently appeare by those seuerall quotations of scripture ; which we haue purposely put downe in the Margine . By all which it is verie apparant , that , albeit the holy Ghost should haue purposely vsed any one of these Hebrew words to expresse your pretended possession of Diuels : yet could you not haue concluded from thence any such an essentiall inherencie of Diuels in the bodies of men , as you would beare vs in hand . Licanthropus . But , doth not the Greeke word , which the Septuagint vseth to expresse the word , iarash ; import so much ? Orthodoxus . Nothing lesse I assure you . For , from that word iarash : ariseth , orizo , and orixomai : which signifies , to bound , or determine the territories , and possessions of land . From thence also is deriued these following nownes : namely , orion , and orismos : which signifieth , a bondarie , a definition , or constitution . Also , this word , exorizo , that is , to exterminate , or to disherite . Also , exorismos : which betokenth an exile , or banishment . From whence also ariseth verie fitly , the inheriting , or dishinheriting : or rather ( if you please ) the possessing , and dispossessing of heirs . The Gretians in like sort they vse another word , called cleronomia ; which signifies properly , an inheritance , or rule of possessions . Briefly , albeit , the holy Ghost ( in the new testament ) hath sundry words to set out the possession of things as appeareth by the places put downe in the Margine : yet , could no one of them all haue fitted your turne , or possibly haue extended it selfe to this your pretended purpose . By all the premisses then , it is verie apparant , that , if the holy Ghost had euer determined to establish your supposed essentiall possession of Diuels : he wanted not proper and significant wordes to expresse his said purpose . Albeit notwithstanding , if he had purposely put downe any one of these wordes either Hebrew or Greeke to import a possession vnto vs : yet woulde no one of them all ( in any congruent speech ) haue euer beene able to auouch that essentiall inherencie of Diuels in the bodies of men , which your selfe woulde fondly conclude from our English translation , without any warrant at all from the originall text . Lycanthropus . Though none of the Euangelistes haue precisely put downe in any one of those places , no such word at all , as may properly expresse the essentiall possession of spirits and Diuels : perhaps yet , they haue some other word else equiualent therewith in sence . Orthodoxus . Perhaps no : and , without al peraduenture they haue not . For , the very word it selfe , which the holie Ghost obserueth in euerie of those your quoted Scriptures , is Daemonizoménoi : which with all true interpretours , both Latine , Italian , French , and English , is ordinarily and vsually translated Demoniakes : that is , men Diuillished , I meane actually afflicted , tormented , or vexed with Diuels . But no one of them all did euer translate it thus ; namely , men essentially possessed with Diuels inherently in them . Yea , this very word Daemonizoménos , is not onely so translated , but , is so also vnderstood of the most iudiciall , and soundest Diuines . For not any one of them all , do vnderstand the same of essentiall possessions : but , euery of them do take it to signifie onely , some such extraordinarie actual affliction , vexation , or torment , as Satan himselfe ( by the speciall appointment of God ) doth effectiuely inflict vpon men for a time . If you haplie doe call the truth of that which I speake into question , let their seuerall writings be exactly considered , and then tell me , whether any one of them all do vnderstand by Demoniakes , any such persons as are essentially possest with a Diuell inherently in them , as your selfe very fondly imagine : and not such rather , as ( by the extremitie of those their actuall torments ) are become outragiouslie furious , cruell , and quite out of order . Thus then , by all the premisses it is very apparant ( you see ) that , neither by a proper significant terme , nor by any other word else equiualent therewith , neither yet by the translations of learned Interpretours , or the exquisite iudgement of soundest Diuines , you may from those your quoted scriptures , ( in any possible or congruent order ) vndertake to conclude ( as you doe ) the essentiall possession of spirits and Diuels : but , must necessarilie take them onelie for such Demoniakes , or diuellished persons , as are actually afflicted , tormented , or vexed by Satan . Lycanthropus . Why then shoulde the translatour so presumptuously put downe the word possession : if no such thing be apparant in all the originall ? Orthodoxus . That there is no such matter there ( as your selfe supposeth ) you haue sufficiently heard before . Neither did the translatour himselfe ( as it seemes ) intend any such essentiall possessions , but onely an actuall vexation by Satan : howsoeuer he did to careleslie put downe the word possession : as a worde more familiar amongst vs. No surely , it is certaine , the Euangelist himselfe , he neuer entended such essentiall possessions by the word Daemonizoménoi : but onely an actuall affliction , vexation or torment . And therefore the other two Euangelistes Marke and Luke ( reporting with Mathewe , those selfesame stories , concerning the aforesaide Demoniakes ) they vse not the worde possessed at all . But , those whom Mathewe intituleth Demoniackes , Marke termeth , a man hauing an vncleane spirite : and Luke , he saith there mette Christ , a man who had a Diuel a long time . Making it a matter meerely indifferent , and alone in effect , to be a Demoniacke , and to haue a Diuel , or an vncleane spirite : as for the word possessed , they neuer vse it , neither is the same found throughout the originall , applyed to Diuels . And vndoubtedlie , these words ( possession , or possessed ) being carelesly thrust into the texte hand ouer head by our English translators : is not the leaste occasion , that the whole world ( by a common receiued errour from hand to hand ) hath beene so vniuersallie possessed with manie grosse errours concerning the Diuel his supposed possession in man. Moreouer , whereas you boldely affirme , that the Euangelist Mathew , in euery place els , where like occasion is offered , doth vsuallie obserue the selfesame phrase ; that is not so . For ( speaking of the woman of Canaans Demoniacke daughter ) he saith not , haue mercy on me , for my daughter is pitifully possessed : but , my daughter is miserably vexed with a Diuel . Exorcistes . What then I pray you , doth your selfe vnderstand by the Diuel his power of possession ? Orthodoxus . By the diuel his power of possession , I vnderstand , that his tyrannical dominion which ( by a peculiar proprietie , according to the purpose of God ) he doth exercise ouer some speciall persons , in afflicting , tormenting , and tempting both inwardly , and outwardlie : so farforth especiallie , as his commission permittes him . Philologus . Giue me leaue ( good sir ) to interrupt you a little . For , either my wittes are wyld , or , Lycanthropus and your selfe , haue both ( at vnwares ) concluded one and the selfesame thing , concerning the diuell his possession in man : surely , for my owne part , I perceiue in your speaches no difference at al. Orthodoxus . If your wittes were wyld , you would then imagine , as the dronken man doth , that , what one thing soeuer you behold at a blush , were vndoubtedly twaine : whereas you rather conclude , that , two distinct matters , are but one and the same . And therefore , your wittes ( it should seeme ) are , rather worne to the stumps , then wyld : being vnable to discerne the difference betwene our two speches , the difference it selfe , being so apparantly euident . For , whereas Lycanthropus verie confidentlie auoucheth a substantial entraunce of the Diuel into man , as it were with force and armes , to conquere and keepe a possession : I ( deliuering briefelie my mind , concerning the Diuel his possession in man ) spake onelie of his afflicting , tormenting , and vexing of man. Howbeit , for further clearing the Question , we must here distinquish the Diuel his supposed possession , thus : namelie , it is either a real , or an actual possession . Lycanthropus . What is the real possession ? Orthodoxus . The reall possession , is supposed to be some essentiall , substantiall , or personall entrance of the Diuell into man , for a more effectuall executing of that his tyrannicall force and violence vpon him . And , this supposed possession ( how incredible soeuer ) is thought to be twofold : namely , either a mentall , or corporall possession . Lycanthropus . What meane you by mentall possession ? Orthodoxus . Some vnderstand thereby , that selfesame proprietie , right or dominion whereby the Diuell doth really , and essentially enter into , and inherently dwell in the possessed mans minde , during the whole terme of that his tyrannicall dominion . Now then , the matter of possession it selfe being thus farre discouered , I would gladly learne of Lycāthropus , after what maner he imagineth the Diuell to haue a possession in man ? Whether really , or actually ? My meaning is , whether he holdeth the Diuell to haue a personall possession in man : or , a possession rather , by some powerfull effecte . Lycanthropus . I am confidently perswaded , that the Diuell hath a verie reall , essentiall , substantiall , or corporall possession in those whatsoeuer , whom he fully possesseth . Orthodoxus . I thought euen so : and therefore , was driuen to distinguish the supposed possession of Diuels as I did . Notwithstanding sith you so confidently ascribe vnto Diuels such a reall and personall possession : Doe tell me yet further , whether you hold , that the Diuels do really and substantially enter into the minde alone , or into the bodie alone , or into the body and minde together ? Exorcistes . Sir , let me freely afoord my opinion ( I pray you ) concerning this speciall point . Orhodoxus . Speake freely , and spare not . Exorcistes . I am verily perswaded , that the Diuell ( if he haue any reall possession at all ) hath onely mental possession : my meaning is , that he doth substantially possesse the minde alone . Orthodoxus . What is your reason ? Exorcistes . My reason is this . Seeing the minde it selfe , and it onely is that wherein motion consisteth , and seeing the bodie is but the mindes organon or instrument , hauing naturally in it selfe no motion at all , or , no further motion at most , then for those only actions wherein the said mind ( whose organon it is ) imployeth the same : It seemeth reasonable , that therefore , the diuell must really and substantially , first possesse the minde it selfe , or euer he can possibly bring the bodie , vnto any disordered actions , or , cause it to accomplish any his diuellish attempts . And , euen so the Euangelist Iohn , he expounds himselfe concerning the diuell his possessing of Iudas . For , where he affirmeth that Satan ( after the soppe ) did enter into Iudas : that possession or entrance into him he sheweth before , to be nothing else in effect , but , a putting into Iudas his hart , to betray his maister . Demonstrating plainely vnto vs , that the diuell himselfe , did first enter substantially into Iudas his hart or minde : before he could bring his bodie or toong to attempte the entended treason . Orthodoxus . Your plaine demonstration , doth plainely demonstrate the contrarie to that which you seeme to conclude : and the verie text which you quote , doth euen cut the throat of your childish opinion , or Cabalisticall fantasie concerning Satan his sopposed substantiall possession . For , seeing that Satan ( in possessing Iudas ) did onely but put the entended treason into Iudas his hart : it doth plainely appeare , that , the diuell had in him no substantiall possession at all , but onely , an actuall , or powerfull possession . By which said powerfull possession , the diuell ( according to God his determinate councell ) did but actually suggest , and effectually thrust the intended treason into Iudas his hart . Besides that , if the diuell ( as your selfe , doth imagine ) must first , essentially enter into the minde of a man , before he can bring the body it selfe to accomplish any his enterprises : it followeth consequently , that euerie man then , is essentially possest of the diuell in his minde at the least , because euerie man ( more or lesse ) doth actually effect many diuelish actions . And thus you may see your reason is too too absurd , or rather no reason at all , to conclude the mentall possession of diuels . Physiologus . Sir , as your selfe haue plainely satisfied Exorcistes his place of scripture , and therewithal fullie ouerthrowne his supposed mental possession : so , let me now answere I pray you , that very point of his argument , from whence ( though falslie ) he would seeme to inforce his dangerous inferrēce . Thus he reasoneth . The bodie of man , is but a bare organon of the mind , to put onelie in action the mindes conceipte : therefore , the Diuel must first conquere and fullie possesse the mind it selfe , before he can bring the bodie vnto anie disordered actions . This I suppose is his argument : and , from hence he would also implicatiuely conclude , that therefore , the Diuel hath no power of him selfe , either to tempt , or torment anie man outwardlie in his bodie , before he hath first subdued and maistered his mind by a real possession . Exorcistes . That in deed is my inferrence , and so I conclude . Physiologus . This then I must tel you for trueth , that ( howsoeuer you seeme in showe ) you are nothing in substance : because neither is your inferrence sound , nor your conclusion currant . For , howsoeuer I do freelie confesse , there can be no actual accomplishment of the worke of sinne , before the mind it selfe ( being first conuict ) be made to consent yet doth it not follow , but that ( notwithstanding al this ) a man may outwardlie be tempted to sinne , and tormented also of Satan , though inwardlie , the mind it selfe be neuer subdued . And , although it be vndoubtedlie true , that euerie man ( being tempted ) is inticed and drawen by his owne concupiscence , namely , by the concupiscible faculty of his proper mind : yet , this is also as certeinly true , namely , that , euen the concupiscible facultie also it selfe , is first set a worke by meanes of the phantasie , or interiour sensitiue power . Which said sensitiue power ( receyuing an impression of such sensible things as are offred vnto her from the exteriour obiectes of the exteriour sences ) doth foorthwith set the concupiscible facultie a worke , and makes it to lust after those sensible things in conceipte . As for example , whensoeuer the diuel entendeth to worke mans mind to his mischeauous purpose , he first makes an assault vpon that which we cal the sensitiue facultie ; and ( by offring some deceaueable obiect vnto the exteriour senses ) endeuoureth to circumuent the sences them selues , and , so he bewitcheth the mind . And , euen after this sorte he seduced the eares , and the eies of Euah her selfe : telling her confidentlie , they should knowe good and euil , making her also beleeue , that the forbidden fruite was fayre to behold , and thereby subdued her sensitiue facultie . And , because the delight of the exteriour senses , is to litle or no purpose without the desire of the mind : the diuel therefore proceedeth next to encounter with that which we cal the concupiscible facultie , namely , that , by which we are earnestlie alured to affect those sensible things , wherein the interiour sensitiue facultie so highlie delighteth . And hereupon also ( by a false perswasion of good ) he enticed Euah to couet that fruite forbidden : and so conquered likewise , her concupiscible facultie . And , because it is to litle or no purpose at al , that , the concupiscible facultie ( being filthelie deceaued by a false perswasion of good ) should affect the tentation , vnles the vnderstanding also approue of the same : the diuel therefore , he laboureth next , to conquer that principall power of the mind , which we cal the intellectiue faculty . And , this also he endeuoureth to doe , by discrediting that selfesame truth wherupon the intellectiue facultie should fullie and finallie resolue it selfe , notwithstanding anie the forenamed deceaueable alurements from the sensitiue or concupiscible facultie arising against it . And , euen after this sort he also preuayled with Euah : falsifying that infallible truth of God , which told her they should dy the death , & so ouercame her intellectiue facultie . And , because it is to litle or no purpose , though the sensitiue , the concupiscible , and intellectiue faculties also be seuerallie taynted , so long as the mind it selfe with a valorous power withstands the tentation : the diuel therefore , he laboreth lastlie , to leauie his vttermost force against that which we call the irascible facultie , that I meane , wherewith we should mightelie withstand anie his mischieuous purposes , according to the true direction of the intellectiue facultie it selfe . And therefore , this irascible facultie he eftsoones assaulteth afresh , by suggesting a false suspicion of some falslie supposed enuie or malice of God , in giuing that rule whereupon the vnderstanding relieth . And , euen by this selfe-same meanes , he cunningly circumuented our Grandmother Euah : telling her confidentlie , that God forbade them not to tast of that fruit , as being euill in it selfe , but , of a purposed malice to withhold them both from a more happie estate , and so , ( hauing fullie vanquished her irascible facultie ) he then forthwith effected the sinne to the full . Thus then , by al the premisses it is verie apparant , that , those sundrie tentations wherewith satan assaulteth mens minds , they do ordinarily arise , first , from external alurements , and so proceede ( by degrees ) to the mind it selfe : and that therefore , we neede not imagine anie such mental possession for Satan , before he can bring the bodie of man to those disordered actions , which tende to the full accomplishment of any his mischieuous purposes . For , by such mentall possession , he might truely be saide to tempt men rather by some appetible meanes , then by any suggesting maner at all : which were absurde to imagine , but verie ridiculous for any one to auouch . Lycanthropus . This sets foorth the subtile proceedings of Satan , in tempting men vnto sinne : but concludeth nothing against his mentall possession . Orthodoxus . It fully concludes the point for which especially the same was propounded : namely , that Satan he needeth not first to enter essentially into the possessed mans minde , before he can possiblie bring the bodie it selfe vnto his slauish subiection . And in verie deed , I see not to what purpose we should yeeld him any mentall possession at all ? Lycanthropus . Doe you confidently hold ; that the diuel hath no mentall possession in any ? Orthododoxus . I holde this for an infallible truth ; namely , that the diuell doth not essentially enter into any mans minde . Pneumatomachus . What reasons haue you for this your opinion ? Orthodoxus . I haue manifold reasons to induce me vnto it . Philologus . Let vs heare your reasons I pray you ? Orthodoxus . With verie good will. And for a plainer proceeding , I will first briefly put downe the reasons themselues : and then prosecute them at large as occasion is offred . Lycanthropus . We like well your order : and therefore lay downe your reasons . Orthodoxus . My reasons are these . 1. First , no such mentall possession may possiblie be prooued from the written word . 2 The diuell himselfe , as also mans minde , are euerie of them both , intellectuall powers , created of God for other more speciall ends , then that supposed mentall possession : it being no purposed end of God apparantly reuealed in all the scriptures . 3 They are both of them spirituall substances , the one not being ( by nature ) more subtile , more slender , or more thinne then the other , neither yet , of more capabilitie , or more apt to conteine then the other : whereby it might of that other be made the more capable . 4 There is nothing in heauen or in hel of power to penetrate , or to enter into the spirits of men , saue onely the eternall creatour of spirits . 5 By auouching the diuell to be inherently in the possessed mans minde , we doe fearefully derogate from the Deitie of the holie Ghost , and very dangerously darken the miraculous operations of that sacred spirite : whose peculiar office it is , by an vnspeakeable and admirable action , ( repletiuely ) to inhabite and dwell in our harts for euer . 6 If the diuell doth essentially enter into the very substance it selfe of the possessed mans minde : then necessarily there must be , either a confusion of substances , which to hold were absurd , or else a rending and separation of substances at least , called properly a vacuum , which were follie to imagine , but madnes for any to auouch . 7 If the euill Angels ( in the execution of iudgements ) do enter essentially into any mans minde : then also the good Angels ( in the execution of mercies ) they doe enter essentially into some mans minde . But the latter is false , and therefore also the first . 8 If the minde be wholy in the whole body , and wholy also in euery part : also , if it alone be the first substantiall forme and acte of a naturall bodie : how then may the diuell be possiblie inherent . in the possessed mans minde , but either there must be a penetrating of spiritual dimensions , or two distinct substances togither at once in one and the selfesame subiect , or , two substantiall formes in one and the same naturall bodie at least : all which are absurd . 9 If the diuell be essentially inherent in the possessed mans mind : then is he so , either dimensiuely , or repletiuely , or definitiuely at the least , or not at all . But not dimensiuely , for , so onely are corporall substances circumscribed in place : whereas the diuell , he is onely a spirituall essence , and therefore , not dimensiuely locall , as are corporall substances . Neither can he be in the possessed mans minde repletiuely , for so onely is God , who onely is of infinite and incircumscriptible being : and therefore repletiuely filleth each place whatsoeuer , whereas the diuell is onely a finite and circumscriptible creature , comprehended after a sort , in one peculiar place . And therefore he must necessarily be in the possessed mans minde definitiuely , or not at all . Which although it be so , yet can we not thereby conclude any substantiall inherencie , but a being there determinately , and in an onely conceite . 10 Lastly , if the possessed mans minde be essentially a place for the diuell : then is it , either a common place , and so capable of many substances together , or , a proper place , and so , absolutely able to circumscribe the diuell his essentiall being : for , a place is the circumscription of an essentiall substance . And then also the diuel , he must needes be a moueable bodie , yea and the possessed mans mind ( in that selfesame respect ) must also become an immoueable bodie : otherwaies , there would be a progresse in endlesnesse , which thing euer nature it selfe doth abhorre . Or els , if neither a common , nor proper place , then necessarilie an imaginarie place , or no place , at al : which , though it be graunted , doth not conclude anie real possession . For , an imaginarie place , is only a place in conceite : and so , by consequence , the diuel he hath onelie in man an imaginarie possession . Now then , al these the aforenamed reasons , doe make me to hold for infallible truth ; that the diuel doth neuer essentiallie enter into any mans minde . Pneumatomachus . Your reasons I assure you , they satisfie me to the full : but , what saith Lycanthropus concerning this point ? Lycanthropus I say and hold ( as before ) that the diuel ( in so manie at least as are subiected vnto him ) hath vndoubtedly an entire and absolute possession ; yea , euen in their verie mindes or hartes . Orthodoxus . No such mental possession , may possibly be proued from the written worde . Lycanthropus . Yes , the very scripitures themselues they plainely auouch , that the diuel entreth and dwelleth in man : that he entred into the heart of Iudas : that he filled Ananiah his heart , and so forth . What other thing els may be collected from thence ; but , that the diuel hath really in man , a mental possession ? Orthodoxus . You relie too much vpon the bare letter it selfe , and that is the onelie thing which deceaueth your iudgement . For , albeit the bare letter doth say that the diuel entreth into , and dwelleth in man : that he entred into Iudas his heart , and filled Ananiah his heart with guile : yet , that selfe same entrance , that dwelling , and that filling of the hart , must not be formally , but effectiuely vnderstood . As for example , the Diuel ( in verie deed and in truth ) may truely be said to enter into the verie hart of a man : because , he powerfully suggesteth , and effectually worketh in mans minde , his purposed mischiefes . Againe , the diuell may truely be said to dwell in the hart , because , by the efficacie of his working power , he holdeth mans mind as a captiuated prisoner at his owne will and pleasure . Euen as also , the Lord , he is said likewise to dwell in our harts by faith : not that he essentially inhabiteth there , but , by reason of the effectual working of his mightie power . Lycanthropus . You may expound at your pleasure : but I verily beleeue that the diuell hath essentially in some , a mental possession . Orthodoxus . Are not the diuels , as also mens mindes , intellectuall powers , created of God for other speciall purposes , then that which your selfe doth imagine ? Prooue by the worde that the Lord in creating of them , did euer propound to himselfe such a mentall possession , then you say something vnto it . Philologus . Notwithstanding all this , if the diuell hath in man any reall possession at all : me thinks then , because he is a spirit , he should first really possesse the spirit of man. Orthodoxus . The diuel I confesse is a spirit , & therfore he principally affecteth mans spirit : and yet doth it not follow , that therefore , he substantially entreth into the spirit of man , neither is there anie sence in such sequel . For the diuell himselfe , as also mans spirit were either of them both created of God ; and therefore , not vncreate , but created spirits of God. Neither is the one by nature , more subtile , more slender , or more thinne then the other : neither yet , of more capabilitie , or more apt to containe then the other , whereby it might of that other be made the more capable , as was shewed before . No surely that is a propertie , onely peculiar to the diuine substance it selfe . Neither is any thing else in heauen or in hell , of power to penetrate , or to enter into either an humane , or Angelicall spirit , but , that onely eternall spirit , & almightie creatour of all things of whom it is truly affirmed , that he alone searcheth out , trieth , vnderstandeth , and knoweth the minds of all men . Moreouer , if the diuell doth substantially enter into , and really possesse the minde of a man : then , what difference concerning that point , betweene the holie Ghost and the diuell ? Or howe is the deitie of the holy Ghost himselfe , by such vnspeakeable , or admirable action made apparant vnto vs ? For , euen therefore is the holie Ghost declared to be true God : because he is able repletiuely and by speciall operation , to dwell in mans spirit for euer , according to the testimonie of our Sauiour saying , he dwelleth with you , and shall be in you . By all which it is very apparant , that ( vnles you dare deifie the Diuel , & make him matchable with God himselfe in diuine essence , operation , & knowledge ) you cannot , nor may not affirme , that the diuel doth substantially possesse & inhabite the mindes of men . Philologus . Nay sir , I am I assure you , so sarre of from , either deifying the diuell , or making him in essence , operation , or knowledge anie waies matcheable with God : as I had rather vtterly to denie him all manner of possession , then auouch any thing at all that may import such an inferrence . Lycanthropus . Well yet , I cannot be perswaded , but , that the diuell hath a mentall possession in some respect . Orthodoxus . He hath so indeed . Otherwaies , it were to little or no purpose for him to deale with the bodie : vnlesse he could therewithall accomplish ( in some sort ) the mindes consent . Howbeit , that the diuell doth substantially possesse the minde , can neuer be proued : and the contrary , by me hath been plainly declared . Notwithstanding , I do freely confesse , that the diuell hath an actuall , or powerfull possession concerning mans minde : so far foorth especially , as tendes to the effectuall tormenting and tempting thereof , other possession he hath none at all , as shall be shewed hereafter . Whereas therefore , the diuell is said to enter into , or to possesse the minde of a man ; that is to be vnderstood , onely according to his effectuall working with the bodie it selfe . And , in this selfe same respect , the possessed mans minde may truely be said to be silde with the diuell ; as the drunkards are saide to be filled with wine . For , the verie substance of the wine doth not substantially enter into the verie substance it selfe of the drunken mans minde , because , then there would be a violent rending and separation of substances , as was shewed before : but onely the fuming efficacie or power of the wine , ( binding the vaines and sinnewes , and stopping vp the secret passages of the vitall spirits ) is that which oppresseth the minde it selfe , being peculiarly seated in her proper place . The verie selfe same thing may be said , concerning the diuell his mentall possession . For , the diuell himselfe ( touching his essentiall being ) doth nor essentially enter into the verie essence it selfe of the possessed mans minde , because , then there would be a penetrating of spirituall dimensions , and so , two distinct substances should be ( together and at at once ) in one and the selfe same place , which were absurd to affirme , as was shewed before : but , the diuell ( by his onely effectual power ) tormenting and tempting the sensible parts of man , doth , so mightily disorder the sensitiue faculties , and so malitiously forestall the true notions and passages to a found vnderstanding , as euen the minde it selfe , it cannot but be maruellously distracted , during the whole terme of that his tyrannicall dominion . And this is all in effect , that I yet see or can say concerning the diuel his mental possession . Philologus . This sir , is enough I assure you , and that which doth satisfie me to the full : but what sayth Lycanthropus concerning this point ? Lycanthropus . Howsoeuer you seeme to be satisfied , me thinke yet in all reason , that the diuel should haue essentiallie in some , a mentall possession . Physiologus . Sith you relie so much vpon natural reason , go to Lycanthropus , let me argue this point to the ful ? Lycanthropus . Take leaue , and argue as pleaseth your selfe . Physiologus . You remember ( I hope ) how Maister Orthodoxus hath sufficiently showed before , that angels and diuels are substantiall creatures , and not any phantastical imaginations , as was handled at large in our former discourse concerning that point . Lycanthropus . I remember it well : and doe truelie beleeue the same to be so . Physiologus . Wel then , sith yow hold spirites and diuels for substantiall creatures : do now tel me whether you take them for spiritual , or corporal substances ? Lycanthropus . I know not what substances they are , whether spirituall or corporall : diuels I am certein they be , verie pestilent diuels : yea , such dangerous diuels as vndoubtedly haue a reall possession in man. Physiologus . If you dare credit the Scriptures , I will tell you God willing , what creatures they are . Lycanthropus . I credit the Scriptures : or else it were shame . Physiologus . This then I auouch vnto you for certaine , that Angels and Diuels are Spirits by nature : and Angels by office . That they are not creators , but creatures created by God. Neither did they all issue out of one , as all men by propagation were procreated from Adam : but were all ioyntly togither , and foorthwith created . Neither is one in another ( as in the trinitie , the father is in the sonne , and the holy Ghost in both ) for then they should be of one and the selfe same substance : whereas they are onely of like substance , one to another . Albeit , they were created I confesse , in a most absolute estate of substance , but yet , onely created . For , there is not one of them an infant , a yoong one , or an olde one : neither come they to perfection by little and little , or growe vp by nutriment and exercise : but , do continually retaine that selfe same estate of subsistance which they euer enioyed from their first creation . By this then you see what creatures they are . Lycanthropus . This prooues them essentiall creatures , which was prooued before : howeit , I haue nothing as yet , from the sacred Scriptures , concerning their peculiar substance . Physiologus . Yes , I auouched them to be by nature , essentiall spirits . And this I say further , that Angels and diuels are immortall and spirituall substances . That they are so , it is apparant in sundrie places of scripture . I will saith the diuell , be a lying spirite in the mouth of Achab his prophets , Againe , Christ cast out an vncleane spirit . Againe , the vncleane spirit walketh through drie places . Againe , he taketh to him seuen other spirits . Againe , we wrestle not against flesh and bloud , but against spirituall wickednesses , and so foorth . All these , and sundrie such places doe demonstrate vnto vs the truth of this matter . Now then , I reason thus . The scriptures deliuer vnto vs , not corporall , but spirituall diuels : therefore , diuels are not corporall , but spirituall substances . I folow it thus . Bodies and spirits are opposed the one to the other : therefore they cannot possiblie be one and the same , for , as a bodie is not a spirit : so , neither is a spirit , a bodie , because a spirit hath not flesh and bones as a bodie hath . Lycanthropus . This I hold for an infallible truth . Physiologus . You acknowledge ( you say ) the diuels to be spirituall substances . Well , goe to then , tell me whether you holde them not likewise for finite creatures : and therefore also , circumscriptible and locall ? Lycanthropus . I doe : for none but God alone can be infinite and incircumscriptible . Physiologus . Seeing you doe freely confesse the diuels to be spiritual substances , finite , and locall , before we come to speake of their possession or placing , doe tell me : whether you take not that mans minde , into the which ( as you saie ) he doth really enter , to be for the time of his present possession , the very receptacle or place , that circumscribeth the diuell : and , whether the diuell also himselfe ( concerning his essence ) be not for that time , wholy , and substantiallie comprehended therein ? Lycanthropus . Yes , the verie minde it selfe ( for that present possession ) must needes be the receptacle wherein the diuell is wholie , and substantially conteined . Philologus . Fie , fie Lycanthropus , this is too too absurd . For by this meanes you make the minde of a man to be greater in muchnes , in substance , or essentiall being , then the spirite of the diuell : else , howe should the diuell be possiblie comprehended therein ? sith that which is lesse , can at no hand include or containe the greater . Lycanthropus . Nay , that is no necessarie sequel : because , the diuell for that present , may contract , diminish , or lessen his substantiall being . Physiologus . This your imagined ( may do ) can conclude no certeintie of doing at all . Neither do we dispute what the diuell either may , or is able to doe : but what in deed , and in truth he doth truelie accomplish . Howbeit , to vse fewe words in a long matter , and plaine termes in a doubtfull case , this I auouch for truth ; that the diuell neither can contract , nor possibly may diminish his substantiall being at all . For , as he is a spirituall creature , created for vengeance : so hath he for that selfesame respect , an essence and forme especially proper vnto himselfe alone , yea , and the same so peculiarly appointed vnto him , as he himselfe cannot possibly augment , diminish , or any waies alter the same , but must needs be contented therewith , as with that which the onely wise God hath in wisedome especially ordeined and assigned vnto him : yea , euen as peculiarly , as he hath appointed to euery of vs our proper substances , without any power at all to alter the same . Lycanthropus . Tush , let mans mind be what may be , whether bigger , or lesse in proportion then the spirite of the diuel , I passe not a pinne : this I constantlie hold , that the same is the verie receptacle or place of abode for the diuel , during al the whole time of his real possession . Physiologus . Sith you wil needes haue mans mind the verie habitacle or place for the diuel his real possession : go to then , tel me what kind of place you hold it to be ? Whether do you take it to be a common , or proper place ? Lycanthropus . What meane you by a common place ? Physiologus . That , wherein manie substances are , or may be at one and the selfesame time . Such as is the heauen , the earth , a temple , an house and such like : al which may truelie be saied to be common places , for that , manie substances may ioyntlie be placed in them al at once . As for example . Some thing may truely be said to be conteined within the celestiall firmament , because it is in the fier : in the fier , because it is in the ayre : and in the ayre also , because it is in the earth . For , al and euerie of these , at one and the selfesame time are ioyntlie comprehended with in the firmament , or cope of heauen . Lycanthropus . Then , I doe hold mans mind for no common ; but , the diuel his peculiar place of abode for the present . Physiologus . If you hold mans mind for the diuel his peculiar place , then must his said mind be able , absolutelie and fully to circumscribe the diuel his essential being . For , a place is the circumscription of an essential substance . And , by this you may plainelie perceiue , how ( at vnwares ) you are grosely ouertakē with that palpable absurditie , which Phylologus ( not long since ) enforced vpon you . Namelie , that the mind of man ( it being as you falslie suppose , the peculiar place of the diuel ) must necessarilie ( if so we may speake ) be larger in muchnes and proportion , then the spirite of the diuel . For , howsoeuer , neither spirites nor diuels ( they being no corporal substances stretched out by Dimensions , or by anie massie huge matter ) may truely be said to be in a place commensuratiuelie , or dimensiuelie : notwithstanding al this , both spirites and diuels ( they being finite and circumscriptible substances ) may truelie be said to be in a place definitiuelie , or determinatelie . Spirites therefore and diuels , being ( as your selfe doth suppose ) definitiuelie , ( though not dimensiuelie ) in the possessed mans mind : his said mind ( concerning the essential being thereof ) must determinately and definitiuely exceede in proportion and muchnes , the spirit of the diuell . Howbeit , sith ( in anie case ) you will needes make the possessed mans mind , the peculiar place of the diuel for the present : do tel me I pray you , Whether you accompt his said mind , to be a verie corporal , or onelie an imaginarie place ? Lycanthropus . Euen , a verie corporal place for the present . Physiologus . If you accompt the possessed mans mind , a verie corporal place of the diuel : the diuel then him selfe , he must needes be a moueable bodie : because , a corporal place is that wherein a moueable bodie both moueth , and ceaseth to moue . Howbeit , the diuel ( you haue heard ) he is onelie a spiritual essence , and no moueable body : and therfore , it is very absurde you should affirme the possessed mans mind to be a corporal place for the diuel . And , that ( which is much more absurd ) the possessed mans mind it selfe ( it being properlie in perpetual motion ) should ( by this meanes ) be made also an immoueable bodie : sith it is one special condition of a corporal place , to be of it selfe immoueable . Because , a corporal place is none other thing els , but the interiour superficies of a bodie , contayning the thing placed therein : and the superficies is onelie an accident in the predicament of quantitie . Howbeit accidents ( we know ) they are not moued of them selues , or by their proper motion : but onlie by accident . I meane , by the motion of some other : namely , by that selfesame subiected moueable bodie , whereunto it is peculiarly and properly inherent . Otherwaies , if a corporall place should ( by any locall motion ) be mooued of it selfe , then , of that selfesame mooueable place , there must needs be another place : because , whatsoeuer is mooued of it selfe , the same is mooued in a place . And so , by consequence , there would be a progresse in endlesnes : which thing euen nature it selfe doth abhorre . By all the premises then , you may plainely perceiue , how grosse and absurd a thing it is , for your selfe to auouch that the possessed mans mind should be for the present , the corporall place of the diuel : and therefore , you are necessarily enforced to make it an imaginarie place , or no place at all . Lycanthropus . What meane you by an imaginarie place ? Physiologus . That selfe same receptacle , wherein any thing is vnderstood to be imaginarily or spiritually , and not dimensiuely or corporally . As for example : Angels , spirits , diuels , soules seperate from bodies , as also immateriall accidents : all these we imagine to be in a place , whereas yet , they occupie no corporall place , neither doe they supplie or fulfill any place at all . Lycanthropus . An imaginarie place then , I perceiue by your speech , is ( in deed and in truth ) no place at all . Nay sir , I may at no hande auouch the possessed mans minde to be but an imaginarie place of the diuell : for , so should I vtterly ouerthrow his reall , and substantiall being in man. Physiologus . And yet , euen such a place you must assigne him you see , concerning his reall possession in man , or no place at all . For , besides those corporall places which we handled euen now , there is ordinarilie and naturally no place to be found . Lycanthropus . Why then do the scriptures auouch in plaine termes , that , the diuell entreth and dwelleth in man : if he haue in man , no substantiall or reall possession ? Physiologus . The meaning of those termes woulde be easily vnderstood , if you were once throughly acquainted with that ordinarie doctrine which respecteth those three maner of waies whereby any thing is saide to be in a place . Lycanthropus . What manner of waies are those ? Physiologus . First , the manner of corporall substances , is to be in a place circumscriptiuely , commensuratiuely , dimensiuely , or locally : that is , euen so , and in such sort , as the interiour superficies , or parts of the place containing , doe yeeld place to the magnitude , or exteriour parts of the thing placed therein . Secondly , the manner of spirituall substances , is to be in a place imaginarily , determinately , or definitiuely . For , although spirituall essences are no corporall matters stretched out by dimensions : yet notwithstanding ( being finite and circumscriptible substances ) they may determinately or definitiuely , and by proprietie of substance , be saide to be so in a place , as , for that selfesame instant they cannot possibly be said to be any where else . Because , one finite substance situate in sundrie and diuers places at once : cannot be one and the same . Thirdly , and lastly , the maner of God his being alone , is to be in euerie place indefinitiuely , repletiuely , or replenishingly . Both , because his almightie power is euerie where effectually working : and for that also his diuine essence or substance is at all times , and for euer , in euery place present . Now then , by all the premisses you may plainly perceiue , after what maner of sort the diuel ( if any at al ) hath a possession or place in man. Not circumscriptiuely , commensuratiuely , dimensiuely , not locally : for , that manner of placing appertaineth especially to corporall substances , and the diuell hath onely a spirituall essence . Neither yet indefinitiuely , repletiuely , or replenishingly : for that , manner of placing doth properly and peculiarly belong vnto God , who is onely of an infinite and incomprehensible being , whereas the diuell is a finite and circumscriptible creature . And therefore the diuell himselfe ( consisting of a circumscriptible and finite substance ) must needes be but determinately or definitiuely in one only place at once : and so , by consequence must haue onely an imaginarie possession , or place in man , and not any substantiall possession in him at all . Physiologus . Lycanthropus ? so farre as I can perceiue , this our conceited opinion concerning the supposed mentall possession of diuels , will fall flat to the ground . Lycanthropus . I feare me euen so . Howbeit , good master Orthodoxus , let me aske you this question . If it be true indeed , that diuels do not essentially enter into the possessed mens mindes : howe then shoulde they possibly hurt them ? Orthodoxus . I will answere this question , by asking you another thus . If it be certeinly true , that good Angels doe not essentially enter into godly mens mindes ; how then should they possiblie helpe them ? Lycanthropus . I know not what to answere I assure you . Orthodoxus . I thinke euen so : and yet the reason of both , is one , and the same . For howsoeuer the good and euill Angels , doe propound to themselues quite contrarie ends in all their operations : yet , their manner of working is alwaies alike . Namely , whether they helpe vs , or hurt vs , they doe euermore worke after an inuisible , insensible , and spirituall manner . Now then , that good Angels doe vndoubtedly helpe men , it is apparantly euident : For they are all ministring spirits : sent foorth for their sakes who shall bee heires of saluation . That Abraham , Isaak , Iaacob , Israel , the virgin Marie , and many others were sundrie waies succoured by Angels , the scriptures record : but , that the Angels entred substantially into the mindes of any one whom they helped , is no where to be found . Neither is it to be doubted at all , but that the Lord God as largely imploieth the ministerie of good Angels in comforting the godly , by the manifestation of his mercies : as he vseth the ministerie of euill Angels in afflicting the vngodly , by the declaration of his iustice . And yet can it not be found throughout all the whole Bible , that the Lord euer helped any one of the godly , by the ministerie of his good Angels essentially entring into their mindes : and therefore it were meere madnes to imagine that he should afflict anie the vngodlie , by the ministerie of euill Angels , really and substantially inherent in their mindes . Verie true it is , that the almightie creatour of spirits , he being onely of power to penetrate the spirits of men and of Angels , can , and doth himselfe , inwardly comfort the godlie , euen in that selfesame eternall loue wherewith he created them all , and in whom alone they do liue , mooue , and haue also their being : but that therefore , any his Angels should be also inuested with such an absolute internall power of helping or hurting , through an essentiall entring into the verie harts and mindes of his people , that may iustly be doubted , the same being no where reuealed vnto vs throughout the scriptures . Lycanthropus . Yes , Augustine verie flatlie affirmeth that the good Angels of God ( so oft as they are willing to help and to comfort the godlie ) they do essentiallie mingle then selues with their minds . And , this also he proueth from Zacharie , saying , the Angel that spake in me . Which argueth plainelie , that , the good Angel was reallie in Zacharie : els , how should he speake in him at al ? Orthodoxus . Augustine he affirmeth no such thing for certeine : but onelie supposeth it so . Whereupon it is euident , that , this your affirmation , being builded vpon bare supposals , supposeth no certeintie in that which you say . And as for the place of zacharie , your Augustine I assure you , he doth ouer curiouslie vnfold the perspicious manner of speaking among the Hebrews them selues : who eftsoones for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say in me , do translate it mecum , or ad me : that is , with me , or to me . And therefore , for the Angel that spake in me , they read it thus , the Angel that spake with me , or to me . Howbeit , ignorance in the Hehrewe toong , hath caused manie of the old fathers verie fowlie to erre , and to decline from the true sence of the scriptures . Lycanthropus . If it be in the original , thus , the Angel that spake in me : Why translate you it thus , the Angel that spake with me , or to me ? Orthodoxus . Because , as wel the elegancy , as the propriety of the language it selfe must be dulie respected . Although yet , such a prouident respect must be vsed in both , as the true sense and purpose of the place ( according to the proportion of faith ) be warelie and wiselie obserued . Otherwise , if you so stricktlie relie on the letter , how then vnderstand you the Apostle Paul , speaking thus ? you seeke experience of Christ , that speaketh in mee . Dare you auouch that Christ spake euer essentiallie in the person of Paul ? Or , spake he not rather ministeriallie in him ? And therefore , whereas the Apostle saith , you seeke experience of Christ who speaketh in me : that must be expounded thus , of Christ , who speaketh by me , or thorough me . So then , by this you may plainelie perceiue , that , Augustine ( from that place of Zacharie , ) hath litle or no helpe to support your idle supposal . And , to the end you may the better consider how authentically he auoucheth that vncertaine conceit : it shall not be amisse to answere Augustine , by Augustine himselfe , both in the very same booke and else where besides . Wherein he flatly affirmeth , that , the angels do outwardly helpe vs by certaine visible apparitions or sights which they propose & offer before our eies . Those selfesame apparitions hauing not onely an apt resemblance of naturall bodies : but which also are subiected vnder their Angelicall auctoritie and power . Thus the , Augustine ( you see ) is so variable in himselfe concerning this point : as , no certaintie can be concluded of that which he speakes . Lycanthropus . By this one shift you may easily shift ouer what truth soeuer the holy fathers affirme . Ort●odoxus . I neuer yet sought to shake of any truth by shifts . Neither doe I preiudice Augustine , or any of the fathers , by viewing , and reiecting their variable opinions : for so Augustine ( in his latter Retractions ) oft times reiecteth himselfe . And , howsoeuer Augustine , or your selfe doe dreame in this point , very certaine I am ( as was shewed before ) that the good Angels of God ( in their orderly execution of any peculiar office appointed by God ) were neuer essentially mingled with the minds of the godly . No verely , but , in all their ambassages they doe , either manifest themselues by seeing and hearing , or , assist vs eftsoones by some other sensible meanes : howbeit , they at no hand do helpe vs by any reall commixture of their proper substances together with ours . No , that God of order , who ordereth all things in number , in waight , and in measure , hauing decreed no such course at all : would at no hand permit such confusion of substances , nor endure such shamefull disorder among anie his creatures in heauen , or in earth . Lycanthropus . Tell me then , by what meanes they do hurt men ? Orthodoxus . Not by any essentiall possession , or reall commixture of themselues with mens mindes : but , by that selfesame effectuall power , which euen now worketh mightily in the disobedient children . By the efficacie also of which working power , they become lying spirites in the mouthes of false prophets : they worke lying woonders , in all deceiueablenes of vnrighteousnes : they buffet mens mindes with fearefull tentations : they endeuour to sifte , and to winnowe mens soules as men winnow wheate : they circumuent them with wiles : they make men vncleane : they possesse them by deafenes , they strike them with blindenes : they subdue them through dumbnes : they ouercome them by lamenesse : yea , and euen binde them as it were with diseases , a long time togither . Brieflie , the diuel hauing power ouer death , by the efficacie of that power , he doth vexe and torment men within , and without ; compassing ouer the earth ; & running like a ramping & roaring lyon , continually about to deuoure . Lycanthropus . Yea , but how should they possiblie either hurt or deuoure ; hauing in men no reall possession ? Orthodoxus . You do ouer-grosly conceiue of the matter ; and with as good reason might aske me , howe an enimie should possiblie hurt the captaine which keepeth an hold : he hauing in the saide captaine , no reall possession ? Howbeit , this ( me thinke ) you might know by experience , that , notwithstanding the want of reall possession , the enimie may many waies hurt the said captaine : as , by giuing him bribes to betray the hold : by assaulting , by battring , by undermyning , by pyning , by wounding , yea , and by slaying some of his souldiers before his face . All these , and many moe annoiances , the enimie may offer the captaine , though not essentially inherent in the captaine himselfe : yea , and by the dispatching of these , he cannot choose but vexe and torment the captaine himselfe , euen as if he had really and substantially possessed his person . After the selfe-same maner dealeth Satan , with such as he is said to possesse , For , albeit he doth not substantially enter into the possessed mans minde , which is as it were a grand-captaine ouer the bodie : yet for all this , the diuell , that sworne aduersarie of man , by deuising , procuring , applying , and by ministring many strange sicknesses , diseases , and deathes to the bodie , he doth no lesse violently vexe and torment the minde it selfe , then if he were essentially entred therein . Yea , and all these the forenamed annoiances he effecteth at his owne will and pleasure . Partly , for that he is of long experience in mischief ; hauing bin a practitioner therein , from the beginning of the world . Partly thorough a more easie maner of knowing things , he being very sharpe sighted , & throughly acute : not needing those meanes which earthlie men neede , to vnderstand , and to find forth the natures , effects , and causes of things . And partlie also , by reason of the excellencie of their proper nature , they being most speedelie caried from place to place : being of infinite power in comparison of vs : and being also of such an exquisite knowledge , as , eftsoones they vndertake ( by obseruing euents , and by conferring of causes ) to coniecture the timelie successe of manie their mischeiuous enterprises . By al the premisses then , it is verie apparant , that the diuel , he hath such an effectuall power permitted vnto him , as he needes not essentiallie enter mans mind , to accomplish any his diuellish enterprises . Lycanthropus . If diuels enter not essentiallie into the possessed mans mind : how should they possiblie encline , or bow his saied mind to their purpose ? Orthodoxus . Touching the enclining of mindes , if we speake herein according to truth , God alone is properlie said to worke in the minds of men , and to encline their wils which waies he please : although yet , spirites and diuels , they may also be considered as helpers herein , howbeit such helpers no doubt , as doe rather moue by external reasons , then encline at al by internal actions . And euen so , the lying spirite , in the mouth of Ahab his prophets : was after a sort , an helper to God. Concerning therefore the enclining of minds , we must here distinguish betweene the interiour efficient , who onlie is God : and the exteriour agent , namelie , spirites and diuels . Againe , the meanes whereby the exteriour agent doth worke , is twofold . The first is the external obiect of the mind , it being apprehended of the vnderstanding for good , and effectuallie offered also vnto the wil. For , euerie facultie of the mind , is especiallie moued by his proper obiect : not only offered , but apprehended also effectually . The other external meanes enclining the mind , is seated in those affections and passions that are placed in the sensitiue appetite , namely , lust , anger , loue , and such like , by which also , the wil ( after a sort ) is inclined to something . Now then , spirites and diuels they are able by external obiects , to stirre vp affections and passions in the sensitiue appetite . Howbeit , not simplie and absolutelie as God , who is said to haue the hearts of kings in his hand , and who also is able alone , to encline mans wil effectuallie , to whatsoeuer he please : but , after a sort , and so far forth also , as they by external reasons are able ( like councellours ) to perswade the wil vnto something . For , they cannot possiblie compel the wil , the same ( by nature ) reiecting al maner of compulsion : although yet , ( by perswading and alluring ) they may ( after a sort ) be saied to encline and to moue the mind . Now then this their enclining , you see it consists not in anie essentiall possession , but onely in an effectuall operation , whereof we wil discourse to the ful , when we come to entreate of actual possession . In the meane time , do now cease for shame to auouch any longer the mental possession of diuels . Lycanthropus . Wel sir , howsoeuer you denie the mental possession of diuels : I doubt not but they may haue a corporall possession in men ? Orthodoxus . This point will require a large discourse . And therefore let vs here giue ouer a time till after our supper : and then ( if you please ) we will conferre thereof for an hower or two . Physiologus . Your motion is good : and we willingly yeeld . Orthodoxus . Then let vs in Gods name , arise and depart , to my house to a schollers repast . Philologus . The Lord be blessed , for that which he sends . Lycanthropus . We will willingly attend vpon you . The end of the second Dialogue . The third Dialogue . THE ARGVMENT . Whether Spirits and Diuels do essentially enter into the possessed mans bodie ? And whether , for that purpose , they haue peculiar to themselues , true naturall bodies ? The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOM'ACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . HAuing seated our selues in order , I would very willingly know what it is that Lycanthropus requireth-concerning the corporall possession of diuels . Physiologus . Good sir , he is old enough to expresse his owne minde : let him therefore speake for himselfe . Lycanthropus . Yea sir , I am of age I hope , to tell my owne tale : howsoeuer , I meane not to make you my Proctor . Physiologus . If you would , I were like to speake verie sparingly in so badde a cause ; vnlesse you could haply corrupt my conscience with a left-handed bribe . Lycanthropus . Howsoeuer your selfe may haply stand in some neede of a proctorly bribe : my cause , it standes in no neede of bribe-pursing Proctor . Orthodoxus . I like not these girding quippes : for howsoeuer they demonstrate some sharpenesse of witte : they argue much want of a charitable patience : Besides that , they are nothing to the purpose we come for : and therefore good Lycanthropus , goe directly to worke , and tell me what you desire to know , concerning the corporall possession of spirits and diuels . Lycanthropus . My desire is to know , whether spirits and diuels do essentially enter into the bodies of men ? Orthodoxus . For answere hereunto , it shall not be greatly amisse , first , to shew what the corporall possession of diuels is supposed to be : and then next , to declare mine owne opinion concerning that point . Lycanthropus . What I pray you , is the corporall possession ? Orthodoxus . It is that whereby the diuell is supposed of some , euen really and essentially to enter into , and substantially , and inherently to dwell in the possessed mans bodie : during the whole terme of that his tyrannicall dominion ouer the man , whom he , so really , and personally possesseth . Lycanthropus . This supposed possession of diuels , I suppose is vndoubtedly sound : but what is your owne opinion cōcerning this point . Orthodoxus . My opinion is this : namely , that the diuels neuer had anie such reall possession in men : but onely an actuall possession . Lycanthropus . Conclude you then , that the diuels haue in men , no corporall possession at all ? Orthodoxus . If by corporall possession , you doe meane , that the diuels essentially enter into , and inherently dwel in the possessed mans bodie : I see then , no reason at all , but , that I may boldly conclude it . Neither do I perceiue , how your selfe should euer be able to contradict the infallible truth thereof . For verie certeine I am , that no such essentiall possession ; is any where extant in all the Bible . Lycanthropus . Oh , yes sir , in euery place of the Bible almost , especially there , where those matters are handled : it is said , the diuels entred into them : that they enter in , and dwell there : that Christ charged the diuell to come out of the childe , and to enter no more into him and so foorth . All which places doe plainly demonstrate , that the diuels haue really , a corporall possession in men at the least . Orthodoxus . I see no such matter , demonstrated frō any of those places . Lycanthropus . No doe ? What I pray you can be more plaine then this ? come out , and enter no more into him . Is there not a most plaine opposition betweene entring into : and going out from ? And , are not the words in the originall : and enter no more into him ? What can be more plaine I beseech you ? Orthodoxus . That there is an apparant opposition betweene entring into , and going out from , I freely confesse , the words also in the originall I plainely approoue : although yet , I graunt from thence no reall possession . Else , how vnderstand you this place in the Apocalypse : where the Lord saith , and I will enter in vnto him . What now ? because the holy Ghost there vseth the verie selfesame word of entring into : must we therefore thus grossely imagine , that the Lord God , he also essentially entreth into the harts of so many as open vnto him by faith and repentance ? that were too too absurde . Also , where it is said , that , after Iudas receiued the soppe , then Satan entred into him . Albeit , the verie selfesame word of entring into , be vsed here also , yet may we at no hand conclude , that therefore , the diuell had in him an essential possession : no , for the holy Ghost else where doth otherwaies expound himselfe , saying , that the diuel had now darted , or thrust into Iudas his hart to betray his maister . Making the entring of the diuell into Iudas his hart , to be nothing else but a suggesting , or thrusting of the entended treason into him , as was shewed before . Whereupon , it is verie apparant you see , that , this going out , and this entring in of the diuel , may not so grossely be vnderstood of any real or substantiall possession : but onely of an effectual , and powerful operation . Lycanthropus . Nay sir by your patience there is more to be vnderstoode therein ; then onely an effectual operation . For , the Euangelist saith thus : and , entring in , they do dwel there . Now then , dwelling in a place ; you know it doth not onely presuppose an essentiall entrance into that selfesame place : but , concludeth withall , a real possession there , where the partie possessing doth really inhabite . Orthododoxus . Howsoeuer you insist vpon the bare words of entring , and dwelling : yet , no real possession , but onely , an effectual operation must be vnderstood thereby . Otherwaies , what thinke you of this place , where our Sauiour saith . If any man loue me , he wil keepe my word , and my father wil loue him : and we wil come vnto him , and dwel with him . Now then , to vse your owne reason , dwelling in a place you know , it doth not onely presuppose an essential entrance into that selfesame place : but concludeth withall , a real possession there , where the partie possessing doth really inhabite . And so , by consequence , if we strictly tye our selues vnto words : then , the father , and the sonne both do really and essentially inhabite in the harts of so many as obserue the word , which , how absurd it is to auouch , your selfe may consider . Besides that , if you so strictly doe tye your selfe to the obseruation of words : how vnderstand you this scripture ? The good Spirit of the Lord departed from Saul : and , an euil Spirit of the Lord came vpon him . Would you haue vs to imagine fromhence : that king Saul himselfe was really possest with an euill spirit , or a diuel ? Lycanthropus . Yea , what other thing else ? Orthodoxus . Then may we by the same reason conclude , that Saul also before that time , was really possest with the good spirit of God. For , when Samuel annointed him king it was said in like sort , that the spirit of the Lord should come vpon him : Againe , that the spirit of the Lord it came vpon Saul . Yea , then may we likewise conclude that Dauid also himselfe , he was really possest with the good spirit of God : for it is said , that after Dauid was annointed , the spirit of the Lord came vpon him . Now then , tell me I pray you , whether you thinke that Saul and Dauid were really possest with the good spirit of God : and that the spirit did essentially enter into them ? Lycanthropus . I vnderstand it euen so , I assure you . Orthodoxus . Why man ( besides the absurditie arising thence ) the verie letter it selfe importeth a quite contrarie sence to that which you seeme to insert . For , the wordes of the text are not thus , the spirit of the Lord entred into them : but , the spirit of the Lord came vpon them both . Howbeit , whether it had beene , the spirit of the Lord entred into them , or came vpon them , it is al one in effect : and may in no wise , be vnderstood of anie essential possession , but of an effectual operation of that spirit of God , whether good or euil . For , in euerie of those places , the word , in the original , is tsalac . Which Ierome translates , leaped vpon them : Lyra , he hath , entred forciblie vpon them : Pagnine , he hath , rested vpon them : Tremellius , he hath , rushing vpon them : Montanus , he hath , prospered vpon them . None of al these , howsoeuer they differ in termes : they dreame not you see , of anie real possession at al. Yea , and the word tsalac also it selfe ( if we respect the natiue signification ) is properlie to be translated thus . The spirit of the Lord preuailed , had prosperous successe , did happelie proceede , or prospered greatlie in Saul , and in Dauid : al which , hath relation to the efficacie , and not to the essence of the spirit at all . Otherwise , if notwithstanding al this , your selfe wil needes vnderstand in that place an essential entrance , or real possession : the grosse absurditie thereof may more plainlie appeare , by the conference of this one , with some other places of scripture , where the selfesame word is also in vse . As first , where Eleazar saith vnto Laban , hinder you me not : sith the Lord bath prospered my iourney . Would you expound it thus , hinder me not : sith the Lord hath caused my iorney , verie really , and essentially to enter into me ? Againe , where it is said , that whatsoeuer the godlie man doth it shall prosper . Should we translate it thus : the godly mens waies shal substantiallie enter into him . Againe , where the holie ghost saith vnto Salomon , prosper thou with thy glorie . Should we expound it thus : let thy glorie substantiallie and reallie possesse thy person . Briefly , where Ieremie complaineth thus , why doe the waies of the wicked prosper : must we imagine , that the waies of the wicked doe enter essentiallie into their bodies and soules ? that were to to absurd . And yet , in such a strict tying of our selues to the word we may ( by as good reason ) enterprete these places thus , as those other of Saul and of Dauid : the holie ghost vsing especially in euery of them al , but one and the selfesame word . Exorcistes . If the scriptures be so intricate concerning these pointes : what waies were we best to take for the vnderstanding of them aright ? Orthodoxus . You must not be haled hedlong an end with an inueterate opinion , receiued hand ouer head , from hand to hand , without further search or due trial of the trueth of the matter : but , must verie hartelie pray , and most conscionablie depend vpon the holie spirit of God , for a true vnderstanding and wisedome herein . For , seeing the proper nature of spirites and diuels , is not ( in the sacred scriptures ) so exactly & so plainely set downe , as that thereby we may certeinly know them euen as they are in their proper and essential being : we must therefore , most humbly endeuour our selues , very faithfully to imbrace , and constantlie to beleeue the true sence of the scriptures concerning these points : yea , euen in such simple sort as the holy spirit of God , who is the Lord of all spirites , hath set downe the same . Alwaies remembring this ; that spirites and diuels , they are in the scriptures euermore spoken of , as of spiritual substances : howsoeuer , for the onelie helpe of our slender capacities , they be sometimes more groslie expressed by parables and metaphors , and , in a more sensible or corporal manner then otherwaies they are in themselues . And therefore , whereas it is said , that the spirit of the Lord came vpon Balaam , Othoniel , Gedeon , Iphthah , Sampson , Saul , Dauid , Azariah , Ezechiel and others . Moreouer , where it is said , that the Lord seperated the spirite of Moses , and put in vpon the seuentie Elders : againe , that the spirit of Eliah was double vpon Elisha : that Caleb had a spirit farre differing from the rest of the Israelites : and that Daniel , he had a more excellent spirite then al the rest : yet , that selfesame entrance into , that resting vpon , that multiplying , that doubling , and that excellencie of the spirit is not to be vnderstood of any real , or essential possession ; but of an effectual and powerful operation of that selfesame spirit , concerning the speciall worke for which it was sent . So as , although the spirites of the Lord ( whether good or euil ) are said to be giuen by proportion and nomber : yet , not the substance or quantitie , but the condicion or qualitie of the spirit it selfe must be alwaies presupposed and ment thereby , which is a point that I would haue you especially to consider throughout our whole conference concerning spirites and diuels . Lycanthropus . This I confesse is a verie good caution concerning the condition , qualitie , and operation of spirits . Howbeit for any thing hetherto heard , I can at no hand be perswaded ; but that the diuell ( albeit mans minde be free ) doth really and essentiallie enter into the possessed mans bodie . Physiologus . Goe to , imagine that this your supposall were euerie waie sound ; and then do tell me withall , what the diuell doth in the possessed mans bodie . Lycanthropus . What doth he there ? verie vntowardly I warrant you : for , euen in that selfesame bodie , and by the helpe of that body he doth effectually accomplish and execute those his preposterous actions , Physiologus . Preposterous actions indeed : for the diuell to appropriate to himselfe , the peculiar organon of the possessed mans soule . Do you imagine , the Lord euer propounded any such end to himselfe in the creation of bodies ? Or do you suppose the Lord euer granted so large a commission : or , that the diuell himselfe euer receiued such an absolute power concerning the bodies of men ? But , go to , what becomes of the soule or spirit , all the while the diuell himselfe is really inherent in the possessed mans bodie ? Remaines the soule still in that bodie as in her proper habitation appointed of God , till the day of her vtter dissolution by death ? Or , is it for the whole time of the diuell his being in that bodie , vtterly exiled & thrust out from the same ? Lycanthropus . Naie , the soule is not euen then , secluded or shut out from the bodie at al , but continueth and lieth therein like a subdued prisoner , fast bound hand and foote : yeelding ouer to the diuel ( for that present ) his whole interest concerning the bodie , and endureth perforce his inexorable , and tyrannous crueltie . Physiologus . But , tell me I pray you , is not the soule or the minde of a man an incorporall substance , or a spirit equally diffused and spred throughout the whole bodie , and euerie part thereof according to powers and proportion not Arithmeticall , but Geometricall : so as all the members of the bodie it selfe doth effectually fulfill their peculiar offices accordingly . They being the proper instruments of that selfesame minde or spirituall substance , furdering freely the organicall operation thereof , and excecuting readily whatsoeuer the minde shall giue them in charge ? And that therefore , this selfesame bodie , being thus vtterly depriued ( as you say ) for the present , of the soules organicall operation , is in effect , but dead to the soule : because wheresoeuer is an vtter priuation of the soules operations , concerning the bodie , there , the life of that man is for the present dissolued . Hold you all this for a truth ? Lycanthropus . Yea , I may not denie any part thereof . Physiologus . Seeing then you doe flatly conclude , that the minde or spirit of man is the first substantiall forme or action in a liuing bodie , and the originall or primarie cause of all effects whatsoeuer performed duly therein , as being that onlie whereby we doe liue , perceiue , desire , are moued in place , and doe also vnderstand : how is it possible , that the soule or mind of a man , being naturally in perpetuall motion , should at any time lie idle in her bodie , it being the proper Organon of the soule , peculiarly appointed vnto it by God , yea , euen vnto the very dissolution thereof ? Or , how should the said soule or minde lie bound like a prisoner , in her proper bodie : and not execute effectually those selfesame operations and powers , which are peculiarly appropriated vnto it for the special seruice of that selfesame bodie ? Lycanthropus . What meane you by the proper operations of the soule or minde ? Physiologus . I vnderstand thereby , all those peculiar actions which doe necessarily succeede the powers of the minde , as proper effects peculiarly appertaining vnto it . Otherwaies , this peculiar power of the minde ( it being a meane betweene the substance and operations of the minde , are the only efficient cause of the said mindes operations ) should be vtterly in vaine , and to no purpose at all ; vnles the peculiar effects of that selfesame power , did vndoubtedly , and immediatly succeede the same . Howbeit , these selfesame effects cannot possibly succeed the saide power of the minde : so long at the least , as the Diuel himselfe ( really possessing the bodie ) doth wholy and absolutely take vp the said bodie with the members thereof , to accomplish his mischieuous purposes . As for example , all the operations of the minde , are either organical , or animal . The organical operations , they are those seuerall actions which the minde can in no wise accomplish but in the bodie it selfe , and by all the seuerall members thereof , as by the proper instruments , for that purpose peculiarly appointed vnto it . Namely , the nutritiue , augmentatiue , and generatiue operations , appertaining especially to the vegetatiue life : also the facultie of seeing , hearing , tasting , smelling , handling , and of common sense : moreouer , the imaginatiue , the memoratiue , the concupiscible , irascible , and motiue faculties , being all attendant vpon the sensitiue life . Now then , these , and euerie of these are the organical operations of the minde , yea and such also as the minde cannot possibly effect but in her owne bodie , and by all the partes thereof , as by the peculiar instruments appointed of God. And therefore , how should the possessed mans minde , ( his bodie it selfe being thoroughly surprised and taken vp ( as you say ) ▪ by the Diuel ) at any hand accomplish either all , or any one of these organical operations ? Lycanthropus . As the minde her selfe cannot but be in perpetuall motion : so surely ( being forcibly restrained from these her organical operations ) she must ( for the present ) be faine , to put in execution , and to practise as she may , her animal operations . Physiologus . The animal operations , they are such speciall actions , as the minde of it selfe both can , and may effectually accomplish without the bodie : namely , those three essential powers of the reasonable soule , called the vnderstanding , affection , and will. Whereof , the two last are fitly termed the intellectiue appetite : whereas the organical affections ( arising only from out of the hart , the lyuer , and entralles ) are called the sensitiue appetite . But , for as much as these animal operations , all the while the minde it selfe is seated in her proper bodie ( are ) by the order of God ( appointed to be the directours ) and moderatours of all the organical operations : I aske you , by what meanes the mind may accomplish her appointed dutie concerning the direction and moderation of those her organical actions , so long as the Diuel himselfe doth really and wholy take vp the said bodie , with her seuerall partes , to become the vnhappie instruments of his Diuellish attempts ? Lycanthropus . I see no possible helpe , but that the minde it selfe must giue place to the Diuel for a time . Physiologus . Giue place for a time ; for how long I beseech you ? Put case this man be really possest of the diuell for seuen yeeres togither , or more , and that in the meane time he should die before the diuell be dispossest of his bodie , which ( for any thing knowne to the diuell ) he may very well do : for his daies are determined which he cannot possiblie passe . Now then , the soule it selfe being surprized by death , and so , seperate from the bodie it selfe , before she recouer her pristinate power concerning the saide bodie , or any the organicall actions appertaining vnto it : to whom , must those the disordered actions ( wrought in the bodie all the whole time of the diuell his reall possession therein ) be imputed I pray you ? Whether to the possessed mans minde , or to the diuell himselfe , that possesseth his bodie ? And whether of both must yeeld an account vnto God , for those seuerall actions of the sinfull bodie ? Lycanthropus . The verie soule it selfe is answerable , I take it , for those sinfull actions . Physiologus . But , seeing sinne it selfe , is onely a voluntarie transgression of the law of God : how holdes it with equitie , that the soule should be answerable for those selfesame organicall actions , which she did neuer voluntarily assent vnto , accomplish , affect , or approoue ? Lycanthropus . Because the animall operations of the soule , they being appointed by God to direct and to moderate the organicall operations of the bodie : did faile in doing that dutie . Physiologus . How should shee possiblie accomplish that her appointed dutie concerning the direction and moderation of those organicall operations : shee being before verie violently and absolutely dispossessed of the bodie it selfe , by whom those organicall actions should haue beene wrought according to her proper , and onely directions ? Besides that , the peculiar actions of the vnderstanding , affection , and will are meere animall , respecting either the minde it selfe : or the minde and bodie togither . Touching the minde it selfe , her animall operations are onely to vnderstand , to affect , and to will. These animall operations , they are such as the minde her-selfe both may , and doth effectually accomplish without the bodie , and being quite seperate from it . And also , she hath her animall motions , whereby she is locally mooued without the bodie : and being quite seperate from it . For , so the soule of Lazarus ( his bodie being dead fower daies in the graue ) did locally mooue , and returne , yea , by such a non organicall or animall motion , the verie soules of the saued , & damned : are ( at this present ) continually moued . The animal operations respecting the minde and bodie togither , they are the dutifull applying of the vnderstanding , affection , and will to an orderly direction , and circumspect moderation of al the organical actions . To the timely discharge of which duty , the minde especially is bound ; so long as she is naturally inherent , or peculiarly predominant ouer the bodie . Else , she is freely exempt from all charge of the bodie : and hath then her animall operations wherein her office doth wholie and onely consist . And , euen as in the minde , so also in the body there be some such meere corporall actions and motions : as the bodie it selfe both may , and doth also accomplish without any direction or moderation of the minde . As for example . The dead carkasse of a man being quite seperate from the soule , it hath notwithstanding her corporall dimensions , figure , situation , and habite : yea , and is locally mooued , either downewards by a natural motion , or else vpwards , or ouerthwart by a violent motion . Yea , and all these corporall operations and motions the bodie hath , and may also accomplish by herselfe alone , without any her soules direction , moderation , or guidance : they being especially such actions and motions , as appertaine not to the minde at all . Now then , as the soule hath some such animall operations peculiarlie appropriate to it , as it may well , and doth effectually accomplish without the bodie , being freely seperate from it , and therefore , no reason the bodie it selfe should any waies be answerable for those peculiar actions of the minde , whereunto she was no waies assistant : so surely , the bodie it hath , and may haue some such corporall actions and motions peculiarly appropriated , or violently enforced vpon it , as it may , and doth also effect without any the direction , moderation , or consent of the soule , it being quite seperate from it , or from any the directions thereof at the least , and therefore , it is absurd to imagine that the soule should be brought to account for any those peculiar actions or motions of the bodie which it neuer directed the bodie vnto , nor neuer gaue consent to the same in any respect . Lycanthropus . I know not which waies to answere your speech : howbeit , very certaine I am the diuell hath really in man a corporall possession at least . Physiologus . How do you know it for certein , sith the diuel is onelie a spirit , of a spiritual substance , simplie and absolutelie without all mixture of corporall matter : and therefore , he needeth no such real possession in anie mans bodie . Lycanthropus . He needeth no such real possession in any mans bodie I confesse , in regard of his owne essential beeing : Howbeit , respecting more especiallie , the timely execution of his tyrannicall tormenting of bodies , there is necessarilie required in the parties possessed , an essential possession at least . Physiologus . Why man , as the Lord God in the verie first creation did constitute spirites and diuels , essentiallie absolute in their owne proper beings , without anie apparant necessitie of such an essential mixture with humane bodies : so surelie , you are neuer able to proue from the word , that the infinite wise God , did euer propound to himselfe in the creation of bodies , anie one purpose at al concerning such essentiall possession of spirites and diuels . Neither are you able to show by the scriptures , that , the diuel did euer receiue so large a commission from God , concerning mens bodies . For , very certeine it is that the diuel did earnestlie entreate , and the Lord ( for many respects ) did purposelie permit as much scope to the diuel , concerning Iobs bodie , as anie mans bodie besides , either before him , or after him : and yet did the diuel neuer begge , nor the Lord neuer graunt anie further power at al concerning the bodie of Iob , then onelie an actual afflicting , but not anie essentiall possessing at al. Besides that , the whole man ( bodie and soule ) was preordained by the secret purpose of God , to be for euer , the liuelie image of his absolute maiestie , respecting especially the perfection and holines thereof , yea , and ( which more is ) to be also a perpetuall habitacle , and glorious temple for his sacred spirit : and therefore it is incredible that the foreseeing wisedome of God , would euer permit any such essentiall possession to spirites and diuels as should not onelie , most beastlie pollute and deface his owne image , but ( which more is ) euen reallie ( as it were ) transforme the habitation of his holie spirit , into a filthie cage of vncleane spirites , a most stinking stie for satan him selfe , and a most horrible dungeon for damned diuels . Lycanthropus . Why sir ? this metamorphosis or change , was primarilie effected in the persons of Adam , and Euah , who being both created according to the image of God concerning body and soule , did , not onelie quite loose the said image of God : but ( which more is ) did presentlie put vpon them , the verie image of the diuel , who is called the strong armed man ; and they are now become that dwelling house of his , which he possesseth and keepeth in peace . Physiologus . The image of God , it was not lost in Adam and Euah as touching the essence ; but concerning onelie the perfection , the sanctitie , and holines thereof . Neither did they essentiallie , but onlie actuallie put vpon themselues the image of satan . Neither did that strong armed man the diuel at any time , essentially , but onely effectively possesse or keepe them in peaceable possession , as an house for himselfe . And therefore , either you must necessarily acknowledge the diuel to haue an essentiall possession not onelie in some few , but , euen in Adam himselfe , and al his posteritie : or els , you must grant , that , that possession which the diuel hath in anie , it is onlie an actual possession . Howsoeuer the latter be true , the first you may neuer acknowledge for shame . Because , if the Lord created the members of our bodies for these two onelie respects , namelie , that they should be for euer , the liuelie organons of our owne proper soules , and the expresse images of him their Lord & creator : it is vnlikely , that satan should euer haue power ( through the permission of God ) to frustrate those former effects , by assuming our bodies essentiallie vnto himselfe , and by applying them so forcibly to his slauish seruice in an vnuoluntarie action , whether they will themselues , or not . Lycanthropus . Why may not the Diuel for a time , essentially vsurpe the possessed mans bodie , to accomplish therin his Diuelish actions ? Physiologus . The question is not , what the Diuel may doe , but whether he doth so essentially vsurpe vpon the possessed mans bodie ; as your selfe doth absurdly imagine . For , if an humane soule , be only made capable of an humane bodie : then also , an humane bodie , it is only made capable of an humane soule . But , the first ( in all reason ) is vndoubtedly true : and therefore also the latter , and so ( by consequence ) there can be no essential possession of spirits and Diuels . Lycanthropus . Why sir , the scripture saith , that the strong armed man possesseth his house in peace . Physiologus . That must only be vnderstood of an actual , and of no essential possession at all . I prooue it thus . Satan so possesseth , as Christ inuadeth his house : But , Christ inuadeth only effectiuely , and not essentially : therefore , Satan , he possesseth only effectiuely , and not essentially . Besides that , if Satan essentially and inherently dwelleth in the possessed mans bodie : what then ( for the present ) becomes of the soule ? and , who must become accomptable to God , for those corporall actions which are wrought in the possessed mans bodie , as was shewed you before , the man , or the Diuel ? If the man , how can it stand with the iustice of God to punish those things in a man , whereunto he was violently enforced and drawen against his owne will ? If the Diuel : then should something be effected in the possessed mans bodie which nothing concerneth himselfe . Briefly , you cannot possibly propound to your selfe , any one necessarie vse or end for such an essentiall entring of Diuels into the bodies of men . Lycanthropus . Oh yes sir , it is needfull for this special end ; namely , that they might thereby , the more fitly afflict and torment such persons as the Lord in iudgement , hath committed vnto them . Physiologus . All this , may as fitly , as fully , and as effectually be effected by an only actual possession , as shall be shewed hereafter : in the meane time you shall neuer be able to prooue your imagined real possession of Diuels while you haue any breath . For , if Spirites and Diuels , be ( in deed and in truth ) in the possessed mans bodie , then are they so , either as the part in the whole : or as the whole in the part : or as the special in the general ; or as the general , in the special : or as the accident in the subiect : and forme in the matter : or , as the efficient , in the effect : or , as the intention in the end : or as the thing placed , in the place at the least . But , he is not in the possessed mans bodie , according to any of these respects : therefore , not essentially or personally in the possessed mans bodie at all . Lycanthropus . Though not according to any the former respects : yet are they in the possessed mans bodie ( as we say ) autoprosopos ; I meane , euen personally : not putting any other qualitie in the bodie which it had not before , but only mouing and stirring the said bodie ( with the seueral partes ) to such extraordinarie operations , as ( by the prouident disposing of God ) are permitted them to accomplish thereby . Physiologus . He is in the possessed mans bodie you say , only as a mouer , and stirrer vp of the same to some extraordinarie operations : this is too too absurd . For then he must be in that bodie either as one hypostatically ioined with that man in his essence , which hypostatical vnion is only proper to Christ : or els , formaliter ( as the Schoolemen doe call it ) to giue an essential forme to those the entended operations : and so , there should be in the selfe-same subiect , two essential formes at once , which is too too absurd . For Diuels being incorporal spirites , are also inuisible , impalpable , insensible : yea , such spirituall creatures as cannot possibly be discerned by corporall sence : such a substance I meane , as can neither be seene , nor felt , nor handled , nor possiblie perceiued by corporall or sensible meanes ? And therefore , how should your selfe be able to iudge , or the possessed man certeinlie know when the diuel is really , and substantially inherent within his bodie , as a moouer to such operations , Lycanthropus . The same is verie apparantly perceiued , by the diuell his violent rending and tearing : and such other vnnaturall and preposterous actions . Physiologus . This perceiuance or knowledge is giuen neither to you , nor the possessed himselfe by any meanes of the diuell his essentiall being within him ; but by reason of his effectuall working in the possessed mans bodie . By which said effectual working , that selfesame rending and tearing , with other like vnnaturall and preposterous actions may effectually be wrought in the man : though the diuell doth neuer essentially enter into the possessed mans bodie , or any part thereof . Euen as also , the efficacie and heate of the sunne may effectually be perceiued and felt both outwardly and inwardly : and yet , the verie substance of the sunne it selfe neuer essentially inherent in anie mans bodie . And thus , at vnawares you do fully ouerthrowe you idle supposall of an essentiall and reall possession : concluding withall , that the diuell hath onely an actuall or powerfull possession , whereof also hereafter we will conferre to the full . Lycanthropus . Staie heere a while I beseech you : me thinke you are somwhat ouerswift in gathering vpon me . For , albeit I do freely confesse that spirits and diuels are spirituall substances , and therefore , not sensiblie perceiued or felt of vs by any corporall or sensible meanes : yet doe I not hold them for such absolute and simple substances , but that they haue also their proper bodies peculiarlie appropriate to them , though of another nature , and farre different also from ours . And therefore , the diuels entring into the possessed mans bodie with those their owne bodies : they may ( by meanes of their said bodies ) so violently worke in the possessed maus bodie , as that , their essentiall being therein , may easily be discerned of others , and verie sensiblie also perceiued of the possessed himselfe . Physiologus . A man had need to be swift in gathering : when he lighteth vpon one so lauish in laying abroad . For besides your conclusion heere , against your owne cause , you do flatly discent a fresh from that we concluded before in our first conference concerning the essence of spirits and diuels . Where I telling you that the Scriptures deliuer vnto vs not corporall , but spirituall diuels : that spirits and bodies are opposed the one to the other , and therefore cannot possibly be one and the same : thereupon we concluded , that spirits and diuels are not corporall , but spiritual substances , all which you held then for an infallible truth . Howbeit , being here driuen to a straight , you doe now either ignorantly forget : or purposely peruert the verie truth you affirmed before . For , now you say plainely that diuels haue also their proper bodies : peculiarly appropriated vnto them . What is this else , but to say , and vnsay : and to turne with euerie winde , not vnlike to the wauering Weathercocke ? Lycanthropus . I denied them to be corporall substances , in comparison of our grosse and elementarie bodies : when yet notwithstanding , I doe simply hold , and confidently auouch them to haue also their bodies . Physiologus . Make plaine your meaning ; and tell vs whether you hold them to haue their proper , or assumed bodies ? Lycanthropus . Euen proper and peculiar bodies , created for them . Physiologus . Goe to then , euerie created bodie , is either celestial : or elementarie . Whether of both these thinke you , is proper to Diuels ? Lycanthropus . Surely I thinke they haue celestiall bodies . Physiologus . Verie well . But I pray you consider this also , that the diuels , if they haue corporall bodies : then also , they haue their corporall motions . Now , euerie naturall motion , we doe know is either circuler , or elementarie : The circuler motion for celestial bodies ; the elementarie motion , for elementarie bodies . Whereupon it followeth , that , if diuels ( as you say ) be indued with celestial bodies : then also , those their celestiall bodies , must naturally follow the circuler motion . On the other side , the possessed man ( you know ) he hath an elementarie bodie : and therefore , his said bodie it must and will naturally follow the motion of that element , whereof it doth chiefly consist . Pneumatomachus . What inferre you hereof , I beseech you . Physiologus . Thus much I inferre : namelie , that Lycanthropus his opinion , concerning the real possession of diuels , doth draw after it , manie grosse and palpable absurdities . As for example . If the diuel ( as you your selfe doe confidentlie hold ) hath a celestial bodie , then , how should he really and essentiallie enter into the elementarie body of an earthlie man , or possibly make any personal abode in the possessed mans bellie : sith the diuel , hauing as you say , a celestial bodie naturallie attending and folowing the circuler motion , he cannot be long from that natural motion , but must eftsoones mount aloft to that celestial heauen whereon his supposed bodie consists , to folow his circuler motion , and then , what wil become I beseech you , of the possessed mans bodie ? Againe , if a spirit or diuell , hauing as you hold a celestiall bodie , should essentially enter into the elementarie bodie of a terrestrial man : then surelie , for the whole time of that real possession , there must be both in the diuel , and the man , either no motion at al , which were absurd to imagine , or else , in the one , or in both a supernaturall motion , and so , by consequence , that reall possession should be verie miraculous , which were now in these daies of the Gospell , incredible to heare . For , the diuell , he being ( as you say ) really , essentially , yea , and corporally also in man , that man hauing an elementarie bodie which naturallie attendes the elementarie motion ; and the diuell he hauing a celestiall bodie , which must naturally folow the circuler motion : how can the bodie of man conuerse with the bodie of the diuel , it following naturally the circuler motion , but that selfe-same circuler motion must needes be in the possessed mans bodie a supernaturall motion ? Or , how should the bodie of the diuell be really inherent in the possessed mans bodie , and so folow therein the elementarie motion ; but that selfesame elementarie motion also , must needes be a supernaturall motion in the diuell his bodie ? And so , by consequence : a miracle in the one , or in both . Againe , if the diuels ( what bodies soeuer they haue , whether celestial or elementary ) do ( as appeeres in the word ) mooue euery way , vpward and downward , on the right hand and left , before and behinde vs : If the diuels ( as the Platonists affirme ) can verie easely stretch out their bodies into what bignesse they please , or contract them into what smalenesse they list , and can varie in them ( as their pleasures ) whatsoeuer colour or figure they fansie : briefly , if the diuels ( as Psellus reporteth ) haue such bodies as are euery day tortured with griefes , & tormented with materiall fiers : surely , it were verie absurd , to suppose that a celestiall bodie , is ( in any sort ) fit for any the precedent matters , but farre opposite to them , and therefore much more absurd to imagine that diuels haue celestiall bodies . Philologus . Surely Lycanthropus , if diuels be indued as you say with their peculiar bodies , I would rather imagine them to haue airie , then celestiall bodies : because the Apostle , he cals them airie spirits , and , as Chrysostome saith , the whole aire is replenished throughout with diuels . Physiologus . Howsoeuer Paule or Chrysostome affirme there be diuels in the aire , that doth not conclude , that therefore , the diuels they haue airie bodies : which opinion is much more absurde then the other before . For first , that the diuels should haue airie bodies : it is vtterly impossible . Because the aire is ( as we commonly say ) a bodie of one and the selfesame kinde ; so as , euerie part of ayre , is ayre : neither can any reason be rendred , why this part of the ayre should be more the bodie of a diuell , then another , and so , the whole ayre should be a continued bodie of diuels . Besides that , an organicall bodie consisting iointly of distinct members , must haue bones , synowes , vaines , arteries , flesh , and must also receiue some proportion , shape , or figure : all which are impossible to be made of the ayre . Againe , the ayre is inconstant , and continueth not long in a place : and therefore , by ascribing to the diuel an ayrie bodie , we might rather conclude him a runnagate land-leaper , then an inherent land-lord in any mans bodie . Briefly , if the diuel hath an ayrie bodie , then also , his said bodie is subiect to corruption , and dissolution , for , the ayre is a corrupt and dissoluble bodie : and so , by consequence the diuels should be mortall as touching their ayrie bodies . And therupon , either they must haue new bodies made them a fresh , when those other be dissolued : or we must else beleeue also a resurrection of the bodies of diuels , all which you may see , is verie absurd . Lycanthropus . But Augustine he holdeth the contrarie . For , therefore saith he , is the bodie of a Diuel incortuptible , because , in the aire and fire there is an actiue force , as also in the water and earth , a passiue force : and so by consequence , the bodie of a Diuel being airie , is rather actiue , then passiue . Physiologus . By Augustines leaue , this accordeth neither with sound Philosophie , nor yet with common experience . For , with the Philosophers , the aire is rather passiue then actiue ; because his proper qualitie is thought to be liquide . Howbeit , heate and cold are said to be actiue : but drinesse and humiditie , passiue qualities . Moreuer , it hath beene prooued by manifest and daily experiments : that the aire is both passible , and corruptible , and may easily be corrupted and changed . And therefore , if the Diuels haue airie bodies , they are subiect to corruption and dissolution : and so by consequence , the Diuels , they should be indued with mortal bodies , as was affirmed before . Lycanthropus . But , manie ( for all this ) doe flatly auouch that the Diuels haue either fierie , or aierie , or waterie , or earthlie bodies : yea , such bodies as can feele , and be felte , both hurt , and be hurt , in so much as they lament when they are stricken , and being put to the fier , are burnt . And that , they themselues continually burne in such sort , as they leaue ashes behinde them : as hath beene manifestly prooued in the borders of Italie . Physiologus . If you lend you eares to the opinion of the Platonists , or but listen a while to the dotages of dreaming Psellus , they will fill your head full of these and such other Italian tales : wherein , it were more ease for a man to beleeue them , then to run into the borders of Italie , to reprooue them of falsehood . Howbeit , if Diuels in deede , should haue elementarie bodies , they could not be eternal . For , the elements , they haue in them both heate and cold , drinesse , and moisture : yea , such actiue and passiue qualities both , as , by contending together continually , must needes ( in the end ) be vtterly dissolued . And therefore these toyes which the Platonistes and Psellus doe tattle abroad , are matters that cleaue together like thombe-roppes of sand : hauing in them no soundnes of truth . Besides that , their Philosophie herein , is very improbable : for , if the Diuel be earthie , he must needes be palpable ; if he be palpable , he must needes kill the man into whom he really entreth . Also , if he be of earth created , then must he be visible , and vntransformable concerning that point : for , Gods creation cannot be annihilated by any deuise of the creature . So as , although it were graunted , that the Diuels might adde to their being , either matter or forme : yet , very certaine it is , they cannot possibly diminish or alter the substance whereof they consist . As , not to be spiritual : or , to relinquish and leaue earth , water , fire , aire , or this or that element whereof they were first created and made . But , howsoeuer they imagine of water , of aire , or of fire : very certaine I am , that the earth must alwaies be visible and palpable , yea , and the aire must be alwaies inuisible , and fire must be hote , and water must be moist . And , of these three latter bodies , especially of water and aire : no shape nor forme can naturally be exhibited to mortall mens eies , by any possible meanes of the creature . Lycanthropus . Well yet , for any thing heard , I can hardly be perswaded , but , that Diuels haue their proper and peculiar bodies . Orthodoxus . I haue forborne a long time to speake ; in hope that Physiologus and your selfe would haue growen to some issue concerning this point . But , sith you persist in your fond opinion : doe tell me what it is that makes you imagine the Diuels to haue also their bodies ? Lycanthropus . This especially perswades me vnto it : I finde in the scriptures fower sortes of spirites . Namely , first a diuine spirit , which only is God : who , although he be a spirit : yet hath he no need of a bodie , touching either his being , or his working . The second are Angelical spirites , namely Angels and Diuels , who , albeit they neede no bodies at all , in respect either of their being , or of their proper actions , yet neede they their bodies , in communicating their actions vnto vs. The third are humane spirites : who , in regard of their essential being doe neede no bodies , for , they really exist and liue , being disioined asunder from their bodies . Although yet , concerning their organical actions appertaining especiallie to the vegetatiue & sensitiue life , they at no hand may want their proper bodies . The fourth and last sort , are brutish spirites : which , neither can be , nor do any thing at al without their bodies . By al which it is cleare , that of these foure sorts of spirits , the diuine spirit alone ( the omnipotent God I meane ) he needeth no bodie : al the rest , they haue al neede of , and doe also enioy their owne bodies , for the vse of themselues and of others , and this , either to helpe , or to hurt . And , for these selfesame respects ; the very diuels also themselues do stand in neede of their bodies . Orthodoxus . By this your distribution of spirites it doth plainlie appeare , that spirites and diuels they neede no bodies at al , touching either their beeing , or working . For first , they haue their essentiall beeing , without anie body , in as much as they are spiritual substances : and then next , they neede also no bodies concerning their proper actions , for , they loue , they hate , they affect , they doe wil , and vnderstand without anie helpe of bodies at al. Lycanthropus . I speake not now of their proper , but of their ministeriall actions : which they cannot possiblie accomplish without their peculiar bodies . Orthodoxus . And , I vnderstand it also of their ministerial actions ; which they may and do eftsoones accomplish by assumed bodies : without any their peculiar bodies at all . And heerin also I speake onely of good Angels : but goe to , proceede in framing your argument . Lycanthropus . I frame it thus . Ministers , they cannot possiblie accomplish their appointed ministerie to those that liue in the bodie , without hauing a bodie . But , the Angels are all ministring spirits for such saued ones as liue in the bodie : therefore , they cannot possibly accomplish their ministerie to them , without hauing a body . Orthodoxus . I vnframe it thus . The truth of your proposition , is onely particular , hauing speciall relation to some certeine kind of ministerie : and therefore , it doth not , nor cannot so generally conclude as you would haue it to doe . Because Angels or spirits they may , and do eftsoones vndergoe some certeine offices without any assistance of an externall bodie : yea , euen all their offices whatsoeuer , they might and could wel vndertake without any bodie at all , if it so seemed good to the Lord. Howbeit , some other offices againe , they doe execute in bodies : not because there is otherwaies in themselues a defect for that work , but , for their sakes onely to whom they are sent . Neither is it of any necessitie , that the Angels ( for some speciall respects ) should alwaies consist vpon , and haue peculiarly vnto them their owne proper bodies : because ( for such speciall respects ) they may , and haue eftsoones assumed to themselues some other bodies from else where . Howbeit , what need of assuming of bodies at all , if Angels and spirits be alwaies endued with their proper and peculiar bodies ? No surely , then to assume , where no assuming of bodies in deed : but rather a stretching out , a rending , and dissoluing of substances , which is too too absurd , as was told you before . Lycanthropus . I wonder you are so peremptory in denying this point : I hauing not onely the Philosophers ( as you heard euen now ) but ecclesiastical fathers both old , and new on my side ? Orthodoxus . Your philosophers , they shoote faire and farre off , as you also haue heard euen now . You say you haue fathers both old and new on your side : let vs see first whether your old fathers doe come any neerer the marke . Lycanthropus . First , Origen , he flatly affirmeth that spirits and diuels are endued with their proper bodies . Orthodoxus . Origen ( if that booke be his owne ) is not to be regarded concerning this question : because , therein he doth nothing but play the Platonist , iumpingfull patte with Psellus in euerie point . And therefore he deserueth none other answere then that which was giuen to those other before . Let vs heare more authentical fathers , or end the discourse . Lycanthropus . Hilarie , he saith there is nothing which in it owne substance and in respect of creation is not corporall . And therefore spirits and diuels , they hauing their substance , and ( being created ) are also corporall . Orthodoxus . Hilarie , he saith so indeed ; but giues no one reason of saying so . It is not enough for your selfe to crie out and say , Hilarie , he speakes it : vnlesse Hilarie also doth prooue what he speake , which he doth not in the place you alleage . He onely propoundeth the matter without any proofe : and may easily be answered thus . The soule of man it hath her substance , and was also created and yet incorporall . For , or euer it was infused into the bodie , and after the dissolution thereof , it doth substantially exist , and is also immortall : accomplishing continually her animall operations . Neither needes shee an humane bodie in any respect of her proper essentiall being : but onely in regard of her organicall operations , as was shewed before . And therefore Hilarie he helpes you nothing at all . Lycanthropus . Tertullian verie plainely affirmeth Angels and spirites to haue their peculiar bodies . Orthodoxus . Whatsoeuer Tertullian saith there , concerning this question , the Schoolemen , they doe excuse and qualifie his speech on this sort . They say that Tertullian by the name of bodie , vnderstandeth onely the spirituall substance of Angels and nothing else : And this he doth ( saie they ) in an onely regard of the simplicitie of that people with whom he delt : who helde , that nothing coulde possibly exist in nature , without a bodie . Tertullian therefore , in that onely regard , did purposely call the substances of spirites and diuels by the name of a bodie . Lycanthropus . Yea , but Tertullian auoucheth further , that God himselfe is also a bodie : and therefore , much more that spirits and diuels they haue their bodies . His wordes be these . Who will deny God himselfe to be a bodie : although God ( indeed ) be a spirit ? Orthodoxus . This is so farre from confuting , as it rather confirmes that qualification which the Schoolemen doe make . Namely , that by the worde ( bodie ) Tertullian vnderstandeth nothing but the spirituall and simple substance of spirits and diuels . Besides that , it is one thing to be a bodie : and another to haue a bodie . Tertullian saith onely that God is a bodie : he saith not there , that God hath a bodie . Lycanthropus . Notwithstanding all this , he saith elsewhere , that spirits and diuels are corporall : his reason is because the soules of men are also corporall . Orthodoxus . Herein his pouerty bewraieth it selfe , being constrained as you see , to beg his cause : wherin also he would proue , the same by the same , namely , corporall spirits , by corporal soules . Howbeit , we haue proued before , & do here affirm it a fresh : that the soules of men , they are incorporal , and therefore by consequence , spirits and diuels they are not corporal , but spiritual substances . Besides all this , Augustine verie flatly affirmeth , that the incorporall , doe differ fully from corporall substances , and denieth withall , that whatsoeuer is created , the same is a bodie : yea , he sharpely reprehendeth and derideth Tertullian , for auouching the soules of men to be corporall . And , in the end he thinks it too too absurd , to hold that a reasonable soule should be a bodie in any respect : because the same is onely and altogether incorporall . And thus you may plainely perceiue by Augustine : how vnfitly Tertullian doth fit your turne . Exorcistes . But Augustine himselfe elsewhere verie flatly affirmeth , that all reasonable creatures are corporall substances : yea , and that euen the intellectuall creatures , namely , Angels , spirits , and diuels , are euerie of them also corporall powers ; howsoeuer they subsist not of flesh and bloud . Orthodoxus . How Augustine agreeth with Augustine , your selfe may plainely perceiue : and therein also may wisely consider what credit consists in such varietie . But that your Augustine may also receiue his answere : let vs heare his argument whereby he would prooue spirits and diuels to be corporall substances . Lycanthropus . He reasoneth thus . We doe therefore affirme the intellectuall powers to be corporall substances , onely because they are circumscribed with place : euen as humane soules are also inclosed with bodies . Orthodoxus . This is his argument . Whatsoeuer is circumscribed with place , that same is corporall : but spirits and diuels they are circumscribed with place , therefore , spirits and diuels they are corporall . I answere , the proposition is faultie , and halteth downe right . For , the localitie of spirits and diuels doth not simply depend vpon a bodie which after it owne manner , I meane circumscriptiuely and sensibly is ( no doubt ) in a place : but it ariseth properly , from the finitouesse , and dimensiuenesse of the angelicall nature it selfe . Which said angelicall nature being created of God , is therefore but finite , and circumscribed also with those her owne termes which are competent and proper vnto her . And therefore , the intellectuall powers , they are in a place , because they be finite substances : although yet , they are in a place but definitiuely or determinately . So then , spirites and diuels you see , they are vndoubtedly in a place , because they be locall : but , they are therefore said to be local , not because they be corporall as Augustine imagineth , but for that , being finite , they haue their muchnesse or quantity after a sort , I meane , no predicamental , but an intelligible quantity . And therefore Augustine he speaketh soundly you see , against Tertullian : but proueth your purpose nothing at al. Exorcistes . But , the author of the Ecclesiasticall opinions writeth plainely , that we must beleeue nothing to be incorporall or inuisible but onely God. Who alone is truely said to be incorporall , because he is euery where present , replenishing al things : and therefore also inuisible to euery creature , because he is incorporall . His first argument is framed thus . Whatsoeuer is incorporall , that same is euery where , because vbiquity is the cause of incorporality . But , spirits and diuels , they are not euery where : therefore , spirits and diuels they are not incorporal . Orthodoxus . The proposition with his prosyllogisme halteth downe right , the same being a deceaueable Elench : making that the cause , which is not properly the cause in deed . For , neither is infinitenesse , nor the vbiquity depending thereon , the only proper cause that any thing is incorporal : but some other thing els . As for example , an omnipresence , or ( if so I may speake ) an incorporiety , is truely in God : howbeit , God is incorporal , not so much in regard of his vbiquity , as because he is a simple spirit . Angels in like sort , are therefore incorporal in their proper degree , because they be spirits , but yet created spirits : and they are therefore local , because they be finite substances . Thus then , your said author his first argument , afordeth smal force ( you see ) to your present purpose . Lycanthropus . But , he argueth secondly thus . Whatsoeuer is incorporal , that also is inuisible : spirites and diuels , they are not inuisible , therefore also , not incorporal . Orthodoxus . First , the assumption is meerely false , because it maketh spirits and diuels naturally visible : which al men do know to be otherwaies by common experience . For , who euer hath hitherto seene , or could possibly perceiue a spirit or diuel as they are in their proper nature . Againe , in the proposition he failes as before , by pretending a cause , which is not the cause . For the denying of a corporal or bodily beeing , is not the proper cause of inuisibility : but , the absence , the vitiousnesse , the depriuation or fault of some other thing els which are necessarily required in the action of seeing . Besides that , by this argument , a man might also deny the aiery element to be a body or corporal substance : for , who can possibly behold , or sensibly see the purity of the ayre it selfe ? Thus then , your old fathers ( you see ) they ( in deed and in truth ) are not interessed at al in that misbegotten ofspring which your selfe so desirously ( but yet fasly ) would father vpon them : and therefore , let vs now here what better hap with the new ? Lycanthropus . With a very good will. First , Rhodiginus he affirmeth confidently , that spirits and diuels haue their proper bodies . Orthodoxus . How should he so confidently affirme his opinion , not hauing the conformitie and concord of truth consorting therewith ? Besides that , Rhodiginus he proues his assertion by the bare and onely authority of Augustine : the which auctority and opinion of his , as you haue heard it disproued before : so surely Rhodiginus himselfe , he doth dangerously crosse and annihilate it , by opposing many vnauoidable exceptions of scholemen against the same . And therefore , Rhodiginus his authority , is nothing authenticall or currant concerning your question . Lycanthropus . But Caietanus explaining these the Apostles words , ( according to the prince of the airie spirits or powers ) he is not afraide to affirme : that it holdeth best with reason and sound Philosophie , to beleeue that spirits and diuels are constituted naturally of airie bodies . Orthodoxus . Doth Caietanus say so indeed ? Oh the wit that abounds in a Cardinals hat ? But , what is his reason I pray you ? Lycanthropus . He hath a reason that knockes it dead , namely this . Euen as ( saith he ) the vegetatiue substance , is found without the sensitiue , and the sensitiue without the motiue , and an intellectiue without either sensitiue , or motiue according to place : so is it credible , that an intellectiue , may be found without a sensitiue , with a motiue onely according to place , and such ( saith he ) are spirits and diuels . Orthodoxus . Doth Caietanus conclude as you say ? Now faire fall his good hart for his cunning conclusion : surely , he himselfe alone hath striken the Popingaie dead . This I confesse , is an admirable argument . Howbeit , this I must tell you , that such maner of arguments , howsoeuer they may seeme at a blush to giue a glimmering shewe of conueniencie : they haue in them , verie small force to conuince . And without doubt , if Caietanus his conclusion be canonized currant : it might in like maner be granted , that the sensitiue substance is to be found without the vegetatiue , and the intellectiue with the sensitiue , without the motiue according to place : and so , no one thing shall be wanting , which may tende to the generalitie and absolutenesse of such kinde of couplings togither . Which , when all is done , your opinion ( for any thing Caietanus concludes ) is like to lie in the dust . Exorcistes . Yea , but Georgius he affirmeth plainely , that spirits and diuels are not onely corporall and airie substances : but that they haue in them also the power of generation , and can shedde forth seed for that purpose . Howbeit , when they come to a woman ( saith he ) then they do contract , gather togither , or thicken their airie bodies : fashioning them fitte for the purpose which they presently affect , yea , and that also their ofsprings are properly Gyants . Orthodoxus . Notwithstanding Georgius his impudent and shamelesse affirmation of a matter so shamefull , I will at no hand be drawne any longer to heare it , much lesse doe I giue credite vnto it : and which more is , I will neither defile my toong , nor infect your chaste eares with the filthie contagion thereof , it being so impossible in nature , and so incredible in all sound Diuinitie . Howbeit , if any of the learned be further desirous to heare this his grosse impudencie and foolerie more fully confuted : I referre them ouer to the learned Treatises of such as haue sifted that offensiue argument vnto the bran . More especially , to the seuerall workes of Wierus , Engubinus , Casmannus , Aristotle , Frisiuss , Scaliger , Cassianus and others : who do euery of them so soundly beate downe this your Georgius his grosse assertion , as I my selfe shall not neede to deale in it at all . Lycanthropus . But yet Zanchius , a man of excellent learning , he not onely enclineth that way : but holdeth withall , this my opinion of corporall spirits . Orthodoxus . Zanchius , imbraceth the same I confesse as the more probable opinion in his conceite : but what manner of bodies , spirits , and diuels should haue , he doth not determine . That they haue airy bodies : he seeth not ( he saith ) how the same should be proued . But he verely supposeth , spirits and diuels to haue other manner of bodies then either airie , or celestiall bodies : and that the substance of their bodies is more like to the substance of that heauen of the blessed , which is properly called the Empyrial or fiery heauen . Thus this excellent learned man ; he doth giue ( among others ) his coniecturall opinion concerning the bodies of spirits and diuels . A coniectural opinion I say , very purposely consonant to that other opinion which himselfe and some others doe hold about the creation of Angels in that the forenamed , heauen of the blessed . Howbeit , neither Zanchius , nor any of the rest , do certeinly determine this matter in question . Lycanthropus . Well , yet Zanchius and the other , they purposely encline to this my opinion ; concerning corporall spirits and diuels . Orthodoxus . Not so . For whereas your selfe do certainly hold that spirits and diuels are endued with grosse and airie bodies : Zanchius , and some others suppose , they do rather consist of empyriall or fierie bodies as was shewed before , where also I haue purposelie put downe the speciall reason of this their coniecturall opinion . Howbeit , for a further declaration heereof , I do answer with Gregorie , Beda , Damascene , the Schoolemen , and others : who doe all iointly affirme , that euen as the knowledge of spirits and diuels ( in comparison of our knowledge ) is verie excellent and woonderfull large , although yet ( in comparison of God ) the same is but shallow and shorte : so surely , those the supposed bodies of spirites and diuels in comparison of our earthly and palpable bodies , may fitlie be saide to be spirituall , whereas yet ( in comparison of the omnisufficient , and incircumscriptible spirit of spirites ) they may after a sort , be saide to be corporall . And this our censure concerning corporall spirites ; being rightly vnderstood , as it ought to be ( that is , being graunted comparatiuely ) may very well stande with the truth . For certeine it is that Angels are not spirites purely simple , as God is most simple : neither are they infinite and incircumscriptible spirits , as God alone is , but are marshalled within their proper dimensions and bounds . All which being graunted , it doth not thereupon necessarily folow , that therefore Angels , they are not created incorporall & finite spirits , and such as ( after their manner ) are limitted definitiuely within their proper dimensions : but this rather folowes thereof , namely , that therefore spirits and diuels they are not most simple , most infinite , illocal , nor omnipotent powers . For , the specialls do alwaies retaine the common nature of their generall , and therein they fitly accord : howsoeuer , by reason of some repugnant formes , they doe otherwaies dissent among themselues . And thus , your Fathers ( you see ) both old and new , they are fully answered , concerning their supposed mannaging of this your opinion of corporal spirits or diuels . Philologus . Are you able Lycanthropus , to reply to his answere ? Lycanthropus . I am vtterly vnable . But sir , sith you so confidently do hold that spirits and diuels are incorporall : let vs heare your reasons , and authorities concerning this point . Orthodoxus . With very good will my reasons are these . First , spirits and diuels haue not flesh and bones ( saith Christ ) as you see me to haue . Wherein it is very apparant , that , there is one substance of humane bodies , and another of spiritual powers . Spirits , they haue neither flesh nor bones : therefore , they cannot be comprehended with the sight of the eie , nor handled by the sense of feeling , both which are proper to the sensible perceiuing of humane bodies . Againe , the Lord ( saith the Apostle ) hath made his spirits his messengers : and his ministers a flame of fier . The which place , albeit Dauid doth properly vnderstand of the operation of winds : yet , for as much as the Apostle applieth the same to the Angels , it is not to be doubted at all , but as the name Spirit , so likewise a spirituall essence appertaineth vnto them . Againe , we read that a legion of diuels , namely , sixe thousand , sixe hundred , sixtie and sixe possessed the man in the Gospell , whom Christ deliuered . But , if diuels be corporall substances , and doe essentially enter into the bodie of man , it is vtterly impossible that there should so many be crouded together , and all contained at once within the narrow corners of an humane bodie . Exorcistes . Some doe hold , there was ( in deed ) but one onely diuell in the possessed : whose name was Legion . Orthodoxus . As though it were possible , that one onely diuell could be really inherent in two seuerall persons at once ? Besides that , it is verie apparant in Marke and in Luke , that , there was not one but many diuels : yea , and Mathew also ( exchanging the name of one into many ) he saith , the diuels besought Christ that they might goe into the heard of swine . Exorcistes . Sir , I onely haue shewed you what some others doe hold : but , proceed in your purpose . Orthodoxus . I proceed thus ; The spirits or soules of men are incorporall : therefore spirits and diuels are also incorporall . For , if the reasonable soule or spirit of a man , be not corporall in any respect , I meane , if it be neither solide nor palpable as are the earthie and terrestriall bodies , neither yet subtile or slender as are the airie and celestiall bodies : then without doubt , spirits and diuels they are likewise incorporall , because they also are spirits . For , the nature , and definitions of a spirit and a bodie , do altogither , and in euery respect differ betweene themselues . And thus ( besides those Philosophicall reasons which Physiologus propounded before ) you haue hetherto heard from the Scriptures , such seuerall arguments as doe verie plainely conclude the non being of corporall spirites or diuels . Pneumatomachus . Beleeue me Lycanthropus , before we began this our conference , I doubted greatly of the essentiall being of spirits and diuels : Howbeit now I am cleere in that point , and by this discourse doe farther perceiue them to be admirable and woonderfull powers . Lycanthropus . Verie true as you saie . But sir , let vs heare I beseech you , your authorities also concerning this point ? Orthodoxus . With verie good will. Wherein I assure you , that this our opinion concerning incorporall spirits and diuels , is generallie receiued in the church of God : approoued by the consent of many Diuines : and confirmed fully from the Laterane Councel . Lycanthropus . For the generall receite thereof in the Church I make little doubt : but let vs heare now your seuerall authorities . Orthodoxus . Content . First , Dionysius writeth thus . Wee account not ( saith he ) the celestiall and deified powers or spirits , to consist of innumerable feete , or to haue a manifold countenance , neither yet , to be like vnto liuing and corporall creatures : albeit the sacred Scriptures ( in speaking of them ) doe vse these Poeticall and fained formes . Chrysostome , he saith , the Seraphimes are called spirits , that is , incorporall , and supernaturall powers . And a little after , he saith , they be called fierie or flaming creatures ; because their substance is most pure . Augustine be defineth them thus , Angels and diuels are spirituall powers , incorporall substances , inuisible , insensible , reasonable , intellectuall , and immortall : the good ones , they are shining and impassible , the euill ones blacke and passible . Theodoret , he saith that God created the vniuersall nature of incorporall substances : constituting , decreeing , and ordeining their said nature to be intellectuall and also immortall . Andreas of Ierusalem , he saith , that Angels and spirites are all without their bodies . Gregorie also , he saith in like sort , that spirits and diuels they haue no flesh . Isidore , he saith that Angels and diuels , according to their nature : are called spirits . Damascene , he saith that Angels and spirits are intellectuall substances , euermore mooueable and free , by the arbiterment of their proper power , incorporall , the ministers of God , obtaining immortalitie by grace , not by nature : the portraiture & bounds of whose substantiall being , onely the creatour of spirites , he knoweth himselfe . Carolus magnus , he saith the essentiall substance of Angels and diuels is immortall : because they be spirits by nature . Vigerius Saonensis , he saith , that Angels are all of them spirituall substances without any bodies at all , consisting of vnderstanding and will : and therefore , they are euerie of them called Angels as it were by a Christian name . Culmannus he saith , that Angels are not corporall but spiritual substances : because they be spirits . For a spirit is not a substance consicting of elements , or hauing flesh and bones : in which onely respect , the Scriptures do call them ministring spirits . Briefly , Bernard he saith , the verie wals are vnable to withstand the Angelicall spirits : but that all bodies , ( how solide or palpable soeuer ) they are vnto them verie penetrable , Loe , heere we haue summoned a grand-Iurie , of ancient Fathers : who haue all ( with one generall consent ) giuen vp their verdit , concerning the non being of corporall spirites and diuels . Go to therefore Lycanthropus , what say you them ? Lycanthropus . I saie they are all good men and true . Orthodoxus . Waell , then I hope you will yeeld this question , namely , that spirites and diuels , they haue not materiall bodies , peculiar to their essentiall being : but are altogither simple , and incorporall substances : and that therefore , their essentiall being in men , ( if the same should be granted ) can neuer be perceiued by corporall sense , and so by consequence , no corporall possession at all . Lycanthropus . I yeeld no such matter vnto you . Orthodoxus . Why man , it was the determination , of that grand-Iurie of Fathers , whom you acknowledge for good men and true . Whereupon , their verdit was foorthwith authentically recorded : and may not now ( by any orderly course ) be reuersed . Lycanthropus . It may be , they were to inconsiderate and rash in giuing their verdite : and therefore , let vs heare your Laterane Councell concerning this matter in question . Orthodoxus . What man , must the credit of a grand-Iurie of Catholike Fathers be made to depend vpon the approbation of a generall Councell ? Well then , the Laterane Councell doth flatly confirme , that Angels or spirits , they are incorporall , created of God : and , were not eternall before al beginnings , but , created onely in time . By all the premisses then , you may plainly perceiue by swaie of argument , by plaine euidence of Scripture , by authoritie of Fathers , yea , and by the whole consent of a generall Councell , that spirits and diuels are incorporall substances : and , that therefore , if diuels doe essentially enter into the bodies of men , as your selfe do fondly imagine , they enter not so by any bodies of their owne , because they haue no bodies at all . Lycanthropus . Whether diuels haue bodies , or no bodies , it makes no great matter : verie certaine I am , they haue a reall possession in men , and I prooue it thus . Spirites and diuels , they can essentially assume to themselues , true naturall bodies : therefore they can essentially enter into the possessed mans bodie . Orthodoxus . Are you fledde on the sodaine from the diuell his reall possessing of bodies , to his essentiall assuming of bodies ? Can you find no fast footing to setle your selfe vpon : that you thus plodde hether and thither from point to point , as a man fearefully distracted , or suddenly fallen in a maze ? Lycanthropus . Yes sir , I haue fast footing ( I warrant you ) for whatsoeuer I hold : although yet now , I rather desire to heare what you are able to say , concerning the diuell his essentiall assuming of true naturall bodies . Orthodoxus . Well , then I perceiue your store is not great : being thus constrained to spend on the stocke . Howbeit , because this matter wil craue a longer discourse , then the present time will affoord : let vs therefore goe take our naturall rest , and meet here againe betimes in the morning , to discourse this point to the full . Physiologus . Your motion is good for vs all . Philologus . Very true as you say . And therefore , we three wil repaire to our Innes , to take our rest : and meete you ( God willing ) to morrow , by six of the clocke . Orthodoxus . Wel then , let vs forthwith arise , and depart . The end of the third Dialogue . The fourth Dialogue . THE ARGVMENT . Whether Spirits and Diuels can assume to themselues true naturall bodies ? What bodies they are said to assume ? and how those Scriptures are to be vnderstood , which be for this purpose produced . The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Philologus . LYcanthropus ? I haue this night in my sleepe , beene so strangely troubled about thy last argument : as , if thou take heed to thy selfe , I verily beleeue thou wilt giue them the foile . Lycanthropus . I am so perswaded my selfe : howbeit , if I be conquered therein , I haue another in store that will trouble them more then that by a thousand fold . Pneumatomachus . Make much of your arguments against the intended skirmish , and all little enough : for , you are to encounter with sharpe sighted aduersaries . Lycanthropus . Be as sharpe as they will : they shall be sure to receiue as hot as they bring . But , behold where they come ? Orthodoxus . What sirs ? God giue you good morrow . You haue preuented our purpose : which was , to haue perused an author or twaine before your comming . Howbeit , sith you are all so readie : Goe to Lycanthropus , propound your argument to vs. Lycanthropus . I propound it thus . Spirits and Diuels , they can essentially assume to themselues true naturall bodies : therefore , they can essentially enter into the possessed mans bodie . Physiologus . We haue hetherto denied , and your selfe was vnable to prooue any reall or substantiall possession at all : and would you now thus cunningly insinuate some essentiall entrance of diuels , vnder the pretence of assumed bodies ? Which assuming of bodies if it should be denied ; would perhaps , be as hard to prooue as any the points before . Philologus . What sir ? would you beare vs in hand , it were hard to prooue that the diuell can assume to himselfe a bodie ? That was neuer yet doubted of any : and dare your selfe vndertake to denie the same ? Physiologus . I vndertake no absolute deniall thereof : but onely do here make it a Question . Howbeit , sith your selues are so resolute concerning this point : doe tell me what bodie the diuell doth assume to himselfe . Whether , a true naturall : or phantasticall bodie ? Pneumatomachus . Surely , a true natural bodie : or none at all . Physiologus . If a true naturall bodie , then tell me further , whether it be a bodie created before : or , to be newly created ? Lycanthropus . It is a bodie created before . Physiologus . If you hold it a bodie created before , then tell me yet further , whether you take it to be a liuing : or dead mans bodie ? Exorcistes . I take it to be some liuing mans bodie , if any at all : else , how should it possibly serue the diuels purpose ? Physiologus . I woonder , you should so grossely imagine an impossible matter . For , where hath the diuell receiued power from the Lord : to dispossesse liuing soules of their organicall bodies ? And , what must become of that liuing mans soule : all the while the diuell assumeth his bodie it selfe , to serue his mischieuous purpose ? Moreouer , it is verie absurde : to suppose that the diuell can possibly assume to himselfe any liuing mans bodie . Because the Lord hath so vnchangeably established such an inseperable vnion betweene the soule and bodie of a liuing man : as , vnlesse the bodie and soule be substantially vnited together , that man may not truely be termed a liuing man. And which more is , the soule and body are so inseparably conioyned by the creation of God : as , no one creature in heauen or in earth may possibly disioyne them , before the finall separation of life , according to the determinate councell & appointment of God. Briefly , be it supposed that the diuell could in deed assume to himselfe some liuing mans bodie , and could also for the present , extenuate the same , and transforme the substance thereof into spirituall congellations , as Tatianus affirmeth : yet , this is verie certaine and a generall rule , that , two substantiall formes cannot possibly be inherent together and at once , in one and the selfe same subiect . And therefore , to bring the substantiall forme of a diuell without feeling , into the substantiall body of a man without either killing or hurting , and which more is , to transforme the same into such a slender and impalpable substance as cannot of the possessed him selfe be sensibly perceiued or felt , no not at the first entrance into him : it may well be vnlikely , but very certaine I am , the same is vtterly impossible for all the diuels in hell to accomplish , such hard hap they haue , in assuming a liuing mans body . Pneumatomachus . For my part , I rather suppose that the Diuel doth assume to himselfe some deads mans bodie . Physiologus . This your supposall is no lesse absurd then the orher before . For first , if that bodie which the Diuel doth assume , be the body of a dead man departed long since , then surely , it is an hundred to one , that , that selfesame assumed bodie is either eaten with wormes , and so , vnfit for the seruice : or is else so putrified with filthie corruption , as the Diuel ( by entring into any therwith ) must needes poyson the possessed man vnto death . Againe , if that assumed bodie , be the bodie of a dead man but lately departed this life : the Diuel then , by assuming such a newly departed bodie , must be supposed to appeere in a white winding sheete , as he was heretofore thought to appeere vnto Saul , in Samuels supposed bodie with a mantel about him , & must so ( for the present ) forsake that his supposed forme , which the Poets and Painters doe hold to be griesly and blacke . Besides that , in supposing the Diuel can assume to himselfe the bodie of a man , you doe therein very grosly oppose your selfe to the blessed Apostle : who saith most confidently that mens bodies are created for the Lord himselfe , and not for infernall Spirits . That , they are the members of Christ , not the mansions of Belial : the temples of the holy Ghost , not a dungeon for Diuels , a stie for Satan , not an habitation for Helhounds . Briefly , if the Diuel doth assume to himselfe , some dead mans bodie , whether long since , or but lately departed : we must ( by this your supposall ) imagine a resurrection of bodies before to the generall iudgement , and therein also , must attribute to the Diuel , that absolute power of raising the dead , which only is due and proper to God , and so , by consequence conclude , that the Diuel can accomplish and worke true miracles . Whereas the Lord only is able to take life from the dead , and to restore them againe vnto life : which is such a miraculous worke of the omnipotent God , as by an infallible consequence approoueth the Deitie . Seeing therefore that by this your supposal you doe in effect but Deifie the Diuel : bee foorthwith ashamed to hold , that Spirits haue power to assume to themselues the bodie of a man alreadie created , whether dead , or aliue . Lycanthropus . You grant then , that the Diuels doe assume to themselues some vncreated bodie ? Physiologus . I grant no such thing . For , how is it possible , either Diuel or Angel should assume that which is not at all : or that they should take to themselues , a bodie not yet existing in nature ? Philologus . Very true . But after the creation of such an essentiall bodie : you doe then confesse , the Diuel may assume such a bodie ? Physiologus . I confesse no such matter : vnlesse you first shew me by whom those selfesame supposed bodies should be essentially created : whether by God : or the Diuel ? Exorcistes . They are surely created by God , or not at all : for the Lord onely alone is the creator of all things . Physiologus . Though the Lord in deed , be the Creator of all things , yet doth it not necessarily folow , and your selfe shal neuer be able to proue , that he is also the Creator of these things : And , how dare you then so confidently auouch : that these your supposed bodies for the seruice of diuels , are essentially created by God ? Exorcistes . God is of infinite power : and therefore may doe it . Physiologus . Your may be , concludeth nothing at all . Neither doe we dispute what God either may , or is able to doe ? but what ( in deed and in truth ) he doth certainly accomplish . And , albeit the Lord ( I confesse ) be of infinit power , yet is his said power restrainde to his will : for whatsoeuer the Lord willeth , that doth he in heauen and in earth . So then , vnlesse you can shew the Lords word to witnesse his will concerning such extraordinarie creation of bodies for the seruice of Satan : whatsoeuer your selfe shall haplie imagine that God may doe , therein , you must yet giue vs leaue to doubt of the doing there of in deed . Lycanthropus . But , why may not the Lord for the execution of iustice : create them such bodies ? Physiologus . First , because the Lord hath infinite meanes besides , and those also of more excellent maiestie for the execution of iustice : and therefore , he stands in no maner of neede to haue such a patched supplie . Secondly , for that the Lord will neuer do that ; which may any waies witnes against himselfe . But , for him to create such essential bodies afresh at the pleasure of the diuell , and so oft as he pleaseth : doth derogate greatly from the certaintie of that sacred truth which sealeth vnto vs , the certaine accomplishment of all his workes whatsoeuer in sixe daies space , and the vndoubted ceasing from all his labors the folowing day . Moreouer , to hold for infallible truth , that those your supposed bodies for the seruice of Satan must in any case be created of God : what doe you else in effect , but thereby conclude the Lord him selfe to be slauishly subiect vnto Satan his accursed commaund , in creating him bodies afresh , and so oft as seemeth him good ? Briefly sith the glory of God is the maine end of all his creation : what one glory may possibly redounde to the Lord , by creating such your supposed bodies as ( being altogether by Satan abused ) are prepared neither to destruction nor glorie ? And therefore , it is grosse impietie , or rather an horrible blasphemie for any to hold , that the Lord alone must be the Creator of any such essentiall bodies , as your selfe and some others suppose the diuell doth assume to his seruice . Lycanthropus . It is certaine then , that those assumed bodies are created by Satan him selfe . Physiologus . It is euen as certainly so , as that S. Donston did hold the diuell fast by the nose with a paire of pincers , the very first day he appeared vnto him in such an assumed bodie : wherein Donston serued the Diuell of trust , and according to his due desertes : to teach him to be medling with the worke of creation , before he had gotte a Comission from God. But , alas , Lycanthropus , are you not highly ashamed , to hold so maine absurd and horrible impieties , or rather such execrable and intollerable blasphemies ? For , be you throughly assured of this , that your selfe imagening the diuell a creator of bodies , you doe thereby ascribe vnto him a supernaturall power : and therein also doe attribute that vnto diuels , which onely is due vnto God , because creation of substances was neuer yet graunted to man or Angell , much lesse vnto diuels . Besides that , if it were in the power of diuels either to create , or assume to them selues essentiall bodies at pleasure : it is not then to be doubted , but that ( such and so endlesse is their malice towards men ) we should shortly haue the whole world replenisht with corporall diuels , yea , and their number would farre surmount the number of men , if all be true that is set downe in Salomons notes of coniuration . Wherein are named seauentie nine principall diuels : hauing euery of them vnder them and at their commaund , some tenne , twentie , thirtie , fortie , fiftie , sixtie , seauentie , yea , and some of them eightie legions of diuels at the least . So then howsoeuer your selfe shall otherwaies dreame of a power in Satan for assuming of bodies : sith they can be no such bodies as are newly created either by God or the diuell : sith they can be no bodies created before : sith they can be no bodies of men either dead , or aliue : it must necessarily follow , that those imagined bodies which the diuels are supposed to assume to them selues , they are ( in deed and in truth ) no true naturall bodies . Lycanthropus . It is like then , that the diuels , they do onely assume to themselues but a phantasticall body . Physiologus . And it is like then , that the diuels , they haue onely in men , but a phantasticall possession : which is the very same issue you were brought vnto before , when we discoursed of the mental possession of diuels . Philologus . How now Lycanthropus , are you brought to a non-plus before you well wiste ? Lycanthropus . I wot not I assure you , which waies to winde my selfe out from these windings and turnings : howbeit , for any thing hitherto heard , I will neuer beleeue but that the diuell can assume to himselfe a true naturall bodie . Orthodoxus . What man ? will you with such setled pertinacie dwell in your opinion : not hauing sound reason therefore ? Lycanthropus . Yes sir , I haue reasons and authorities both support me therein . Orthodoxus . Let vs first heare your reasons ? Lycanthropus . With verie good will : wherein first from the like , I doe reason thus . The good Angels of God , they haue appeered to men in assumed bodies : therefore spirits and diuels , they may also appeere vnto men in assumed bodies . Orthodoxus . Your argument is faultie ; the same not consisting of things essentially alike in euery respect . For , neither haue the infernall diuels ▪ those heauenly priuiledges which the celestiall Angels enioy : neither yet are they equall with them in knowledge and power . So as , although the good Angels doe sometimes assume to themselues essentiall bodies : yet doth it not necessarilie folow , that therefore , the euill Angels or diuels are able to do the like . Againe , howsoeuer the good Angels haue ( at some time ) assumed essential bodies : yet doth it not appeer , and your selfe cannot prooue , that they created those bodies themselues , but by the prouident power and appointment of God , they had them from else where for that speciall seruice whereunto they were sent . Moreouer , there is no sound consequence in this , viz. Good Angels , they do visible appeere vnto men in assumed bodies : therefore euill Angels they doe the like . This I say doth not folow : because of the good Angels appearing in visible bodies , we haue had often and manifest experience , but of the euill Angels appearing so , no example or instance at all can be giuen . Briefly , your argument is but a deceaueable Elench , from a may be , to the being indeed : whereof no certeine conclusion can folow . For thus you reason . Good Angels haue appeared to men in assumed bodies : therefore spirites and Diuels they may also appeare vnto men in assumed bodies . This your ( may be ) concludeth nothing for certeine . Whereas you should haue argued thus . Good Angels appeare in assumed bodies , therefore spirits and diuels do appeare vnto men in assumed bodies : but then your consequent woulde haue been ouer-hard to prooue , and besides that , it is the very question it selfe . By the premisses then it is very apparant , that this your first reason hath in it no reason at all to support your opinion . Lycanthropus . But , sith it is certeine that the good Angels doe oftentimes appeare in assumed bodies : why should not spirites and diuels be able to do the like ? Orthodoxus . As though , because the omnipotent God doth furnish and endowe his heauenly messengers with sensible bodies , when and so oft as seemeth good to himselfe : therefore , euery impotent and infernall spirit or diuell is able also , to do the like at their pleasures ? Lycanthropus . Why may not the Lord do as much for spirits and diuels ? Orthodoxus . The Lord may do whatsoeuer he please : that it will be his good pleasure to do this which you dreame of , who can certeinly say ? His pleasure in the one hath beene made apparant vnto vs by often experience : for the other we haue neither worde nor promise , nor example , to my remembrance . Exorcistes . Yes , there is a plaine proofe heereof in the Psalmes : where Dauid saith plainly that the Lord powred foorth the fiercenes of his wrath vpon the Egyptians , by sending his euill Angels among them . Orthodoxus . What vnderstand you by the euil Angel there ? Exorcistes . Those spirits and diuels wherewith they were dailie tormented . Orthodoxus . Consider diligentlie the story concerning the Egyptian plagues , and tel me where you find any one diuel afflicting them : nay , tel me what one plague was among them , which was not inflicted vpon them by the message and ministery of Moses and Aaron . And therefore , you are deepely deceiued in mistaking these words , by sending the Angels or messengers of euils . Which place , Tremellius vnderstands not of spirites and Diuels sent among them : but of Moses and Aaron rather : whom the Lord sent to the Egyptians as his only Angels , that is , the only messengers and executioners of all those his euils which were cast vpon Egipt . And , this sense is ( in my opinion ) according to the purpose , coherence , and scope of the Psalme it selfe . Lycanthropus . But , it is as Exorcistes saith , in the vulgar translation ? Orthodoxus . It is true , and therefore let it so stand as he saith , for euil Angels : I meane , for spirits and diuels . But , now tel me withal , how much this place doth make for the assuming of bodies by spirits and diuels ? Thus you reason . The Lord sent his euil Angels among the Egyptians : therefore , spirits and diuels they assume to themselues what bodies they please . This consequent hath in it no sequel at al : and it is quite contrary to the words of the text . For Dauid saith not that the Lord sent his euil Angels essentially into them , but among them , I meane the Egyptians : which proueth nothing for Satan his assuming of bodies . Exorcistes . But yet , we haue a notable example concerning this point , from the diuel his tempting of Euah in the serpent . Orthodoxus . Wel , go to , frame your argument . Exorcistes . I frame it thus . Satan he did put vpon him the body of the serpent , and spake very sensibly in that selfesame serpent therefore , spirits and diuels they can and are able to do the like with any body els whatsoeuer . Philologus . Maister Orthodoxus ? this argument I beleeue will set you hard ? Orthodoxus . Not so hard as you thinke , by then the ambiguous termes are opened more plainely . And therefore , doe tell me here , what you meane by satan his putting the serpents body vpon him ? Exorcistes . I meane this : namely , that he did really and essentially enter into the very essence and substance of the serpent it selfe . Orthodoxus . Then it must folow by necessary consequence , that the diuel himselfe did essentially become the serpent in deed : or the serpent essentially the diuel at least , during the whole time of that action . Lycanthropus . Yea , what else ? Orthodoxus . Do you aske me what else ? I aske you for answere , whether your hart be so deeply bewitched with blindnesse , as you cannot perceiue the absurdity hereof : it beeing so apparantly euident to all the world ? For , is it possible thinke you , that the diuel should be able vtterly to annihilate the essētiall being either of himselfe , or of any other creature vnder the heauens ? Or , is it likely that satan can cause himsele to be a diuel or no diuel : and the serpent to be a serpent or no serpent , when , and so oft as it pleaseth himselfe ? If this were certeinely so , what one creature in al the world could any long time continue in that proper estate wherein it was first created of God ? For , the diuel hath wil and malice enough to do mischiefe , if he had but that absolute power to accomplish the same . Moreouer , from satan his assuming of the serpents body alone , you doe plainely conclude an absolute power in diuels ouer all other bodies else whatsoeuer : and so , from one perticular example you do cunningly gather a generall conclusion thus . Satan , he did essentially assume the body of the serpent : therefore , spirits and diuels can essentially assume what bodies they please . This argument is vtterly vntrue in euery part . For first , whereas I plainely deny that the diuel can so essentially assume a body , the which thing you should proue : your selfe by a pitifull begging of the cause in question , do take it as graunted , and thereupon , would proue the same by the same , attributing also to the diuel such an absolute power therein as is vtterly impertinent to any creature , and thereby also you doe highly derogate from the diuinity and power of God. Secondly , your argument also is faulty , in that it concludeth more largely then was put downe in the premisses : namely , from one particular practize of satan it concludes an absolute power ( as was said ) ouer al bodies whatsoeuer , which is a deceiueable kind of reasoning . For , albeit we should grant ( which will neuer be proued ) that satan had for that once , some speciall preuiledge granted from God , and did thereby also , essentially enter into the very essence of the serpent as your selfe suppose : yet doth it not folow , that therefore spirits and diuels they can also essentially assume to themselues what bodies they please . Howbeit , to the end we may the more directly and plainely proceed , doe tell me whether it was the diuel alone , or the serpent alone , or the diuel and serpent together , that gaue the onset vpon Euah in that temptation ? Philologus . It could not be the diuell alone : for he is not named at all in the action . Orthodoxus . If he be not named at all in the action : how comes he then to be charged for the principall author in that selfesame action ? Exorcistes . In other places of scripture , his malice that way is mightily tainted , and himselfe accused for a murderer from the beginning : although in the historie of Euahs tentation he be not precisely named any author at all . Orthodoxus . Yea , but how can those places of Scripture , in anie sounde reason impose the blame of the action vpon satan himselfe : if neither absolutely , nor properly nor historically , nor Allegorically , nor metaphorically , nor any waies else he be specially named in that very historie of Euahs tentation , wherein the action it selfe with the seuerall circumstances is fully and plainely expressed ? Exorcistes . Moses ( you know ) doth not set downe the story of the Bible at large : but onely compiles the same in a summary abridgement . Orthodoxus . But , that action especially being so waighty a matter , was necessary to be knowen in euery point : and therefore it is not to be doubted , but that the history concerning the same is so exactly set forth with euery circumstance , as that any man may be able to iudge of the principall actors therein at the least . So then , although the diuel in that history be neither absolutely , nor historically , nor properly expressed by name : yet must we acknowledge him to be therein allegorically and metaphorically set forth at the least , or otherwaies impose no blame vpon him at al concerning the action . Lycanthropus . Yes , euen by that selfesame story he is allegorically or metaphorically set forth in the serpent . Orthodoxus . Then was it no natural serpent , but the diuel himselfe metaphorically set forth by the name of a serpent : who gaue the onset vpon Euah in that tentation . For , by allegories and metaphors there is euermore some other thing ment ; then that which is literally expressed . Lycanthropus . But yet for all that , the serpent is said to haue tempted Euah . Orthodoxus . That is , the diuel alone metaphorically set forth ( as you say ) by the name of a serpent : was he that tempted our grandmother Euah . I proue it thus . If in that action , the diuel himselfe be not historically and properly , but allegorically and metaphorically called a serpent , because he is most crafty and subtile , then vndoubtedly , the obiection of a serpent is very inconuenient : but , the antecedent is true , and therefore also the consequent . Exorcistes . Proue your antecedent . Orthodoxus . I wil. First ( besides that which you grant your selfe ) it is an accustomed thing in the sacred scriptures to vse the names of other creatures in setting forth to our sense , the intellectual creatures themselues . Hereupon it is , that ( in the Apocalypse ) the ( diuel by a perpetual allegory ) is called a dragon or serpent : and therefore in this history of Euahs tentation by the like perpetuall allegory he is also called a serpent . Secondly Moses ( in that action ) doth purposely intitle the diuel by the name of a serpent : because ( by his effectuall creeping into the interiour senses , as also , by infecting mens minds with venemous perswasions ) he doth very liuely represent the nature , disposition , and qualities of the venemous serpent . Thirdly , the serpent that tempted Euah in paradice , is there said to be more subtile then euerie beaste of the field : the which ( if Philosophers writings be true ) cannot be truely auouched of the naturall serpent . For there are many other creatures more subtile then she : & therefore , it must needs be ment of the spirituall serpent . Fourthly , Moses doth therefore purposely attribute speech to the serpent which tempted Euah : to the end we ( knowing by experience , that speach cannot properly accord with a naturall serpent ) might the rather be induced to beleeue that the same must metaphorically be vnderstood of the spirituall serpent , Fiftly , the punishment inflicted by God , hath no conueniencie at all with the naturall ; but with that infernall figured serpent the diuell . For , neither can the going vpon her belly , nor the eating of dust be any punishment at all to the naturall serpent ; because ( before the tentation ) both those properties were peculiarly alotted vnto her , she taking her name from her creeping condition . Neither yet may we imagine that the said serpent ( being of some better forme before the tentation ) was then ( by the iust iudgement of God ) transformed into a viler proportion , property , or shape : she being in the historie of the creation accompted among the creeping creatures . Lastly , Moses he makes no mention at all of the serpents comming to Euah about that busines , nor of her departure after the action , nor of any one speciall propertie whereby she might be essentially discerned to be ( in deed ) a true naturall serpent , no nor of any manner amaze , or sodaine feare in Euah at her sodaine approch & extraordinarie speach : whereas yet Moses him selfe , was afterwards horribly afraied at the onely sight of a serpent . So then , by all the premises it is very apparant , that it was the diuell him selfe and no naturall serpent , who set vpon Euah in that tentation , he being onely metaphorically set forth by the name of a serpent : and therefore had no need in that action , essentially to assume to him selfe the body of a naturall serpent , for the better accomplishment of the entended businesse . Exorcistes . Sir ? if by the onely name of a serpent , you will needes metaphorically vnderstand the diuell : how then should some of the words in that storie accord with the nature of satan ? As , where it is said that the serpent was more subtile , and was cursed aboue all the beasts in the fielde : and that she should goe vpon her bellie , and eate the dust of the earth all the daies of her life . Can any of these things be properly applied to the diuell ? Was the diuell before this , of an Angelicall nature : and must he be marshalled now , with the brute beasts of the field ? Hath satan a belly to goe vpon now : being but lately an incorporall creature ? Feedeth the diuell now vpon the dust of the earth like a creature that liues by naturall nourishment ? or , hath he the daies of his life determined now : being not long since an immortall substance ? These speeches you see , they cannot be properly applied to the diuell : and therefore absurd to say it was satan , metaphorically let forth by the serpent , who set vpon Euah alone in that tentation . Orthodoxus . You gallop away with the matter as if you were certainely sure to get the goale : but , take heed to your footings for feare of a fall . And seeing you vrge me so strictly with the literall sense , do here tell me I pray you , whether all things set downe in that historie , can ( in any literall sense ) be possibly applied to a naturall serpent ? If not , why them should it seeme strange vnto any , that the most pointes in that action be allegorically expounded ? Howbeit , to be silent my selfe ; you shall heare what Augustine and some others doe say concerning these matters . When any thing ( saith he ) is found in the Scriptures which cannot ( without an absurditie ) be possibly interpreted literally : that thing without doubt , is spoken figuratiuely , and must receiue some other signification then the bare letter doth seeme to import . For ( saith Gregorie , ) when the order of the historie becommeth defectiue of it selfe in the literall sense , then , some misticall sense as it were with wide open dores , doth offer it selfe : yea , and that misticall sense must be receiued in steede of the literall sense it selfe . And therefore ( saith Peter Martyr , ) that malediction or curse which the Lord did cast on the serpent , must be allegorically vndestood of the diuell : and those things which seeme properly to accord to the serpent in deed , must metaphoricallie be transferred to satan vnderstood in the serpent . And according to this infallible rule , Augustine him selfe he putteth a plaine difference between the Lords speach to Adam and Euah , and that which he gaue to the serpent , affirming the first to be literall , and the other allegoricall : because else ( saith he ) it should seeme absurde to offer a vocall speech vnto a bruite beast without vnderstanding . And accordingly he giues an allegoricall sense concerning that action , saying : Onely , that temporarie punishment of Satan is here set downe , which ought to be a watchword and terrour vnto vs : and not that eternall vengeance which is reserued for him in Hell against the generall iudgement . And therefore , where it is saide . Thou art cursed aboue all the beasts in the field , there the verie bruite beasts ( to the horrible confusion of satan ) are preferred before him ; not in absolute power , but in an especiall regard of that happy continuance and timely conseruation of their originall nature . For , the beasts of the field they doe not forgoe any heauenly happines which they neuer yet had : but they continue foorth their course in that selfesame primary estate which they tooke at the first . Againe , whereas it is said , vpon thy belly shalt thou goe : the meaning is , that Satan should creepingly preuaile against such as are carried headlong with carnall affections , which is meant by the belly . Againe , where it is said , thou shalt eate the dust of the earth all the daies of thy life : the meaning is , that such onely as delight in earthly desires , should become an appointed praie for the diuell , while the world doth endure , which is termed the daies of his life . By this then you see , that those things in the storie which are thought properly to appertaine to the serpent : may yet ( in an allegoricall sense ) be fitly transferred to the diuell vnderstood by the serpent . The rest of the matters are so pertinent to satan himselfe , as ( without great violence done to the text ) they may ( at no hand be applied to the naturall serpent : and therefore , for any thing hetherto heard , the diuell ( in giuing the onsette vpo Euah ) he had no need at all , essentially to insinuate himselfe into the bodie of a serpent , sith he might by himselfe alone , verie sufficiently accomplish that worke . Pneumatomachus . Doe you hold it for truth , that the diuell ( in that action ) did not vse the ministerie of the serpent at all . Orthodoxus . What I doe hold therein , shall hereafter be heard . Onely , ( because your selfe doe so confidently insist vpon satan his essentiall assuming of the serpents bodie at his tempting of Euah ) I haue here ( as it were by the way ) very apparantly proued , that ( for any thing you are able to propound to the contrary ) the diuell he might easily effect that worke by himselfe alone , without any helpe of the serpent , as you haue heard by the former auctorities , and may yet haue the same further confirmed by Cyril him selfe . Who doth flatly affirme , that the serpent was no true and naturall serpent in deede , but onely the forme and shape of a serpent : vnder which the diuell him selfe did talke with the woman , and wherein also he did vndergoe the curse of God denounced vpon him . And I pray you , what absurditie , impietie , offence , or inconuenience were it at all for any to hold that Moses ( vnder the person of a poysoning serpent ) did metaphorically set forth the diuell himselfe who poysoned Euah ? From whence comes it else that the diuell is called a viper or serpent , and his children the generation of vipers ? but from that first description which Moses makes of him in this selfesame action ? There are none so grosse ( I suppose ) as to dreame that the diuel is a materiall serpent : nor any so madde , as to imagine that the wicked are the the generations of snakes and vipers according to the literall sense ? Briefly , let this action concerning Euahs tentation be conferred exactly with that description and dealing of satan set downe in the Apocalypse ; and tell me who will not conclude , but that it was the diuel himselfe metaphorically set foorth by the serpent that tempted Euah . And in consideration hereof , he is there purposely called not simply a serpent , but that old serpent : which name it selfe is afterwards exegetically expounded by the diuel and satan , who deceiued the world , and was a murtherer from the beginning . Philologus . If it was no serpent ( as you say ) but the verie diuell himselfe that tempted Euah : why then is he not called by his proper name in some part of the historie concerning that action . Orthodoxus . It was vndoubtedly the diuell himselfe that tempted Euah : whose name ( saith Tremellius and others ) was purposely concealed by Moses , in an especiall regard of the simplicitie and rudenes , of that present people , to whose slēder capacities he sets foorth the matter in forme of a Tragedie : producing the Lord , the serpent , the man , and the woman , as actors therein , to the end our weake vnderstandings might be the more sensibly enformed concerning that matter . Howbeit , because in the historie of the creation there is no perticular mention of Angels or spirits : therefore the proper name of the diuel is heere especially concealed , and himselfe is metaphorically described vnder the serpent , least , they ( hearing in that action , of some spirituall substance vnheard off before ) might happily haue a window set open to prophane curiositie ; and so , either fall into grosse Idolatrie , or runne with the Maniches , into the palpable errour concerning two sundry beginnings , or creators of things . By all the premises then it is verie apparant , that ( notwithstanding the contrary opinions of some ) I should commit no absurditie at all , in auouching that Satan himselfe alone gaue the onset vpon Euah : hauing some speciall reasons , the testimonies of fathers , yea , and the opinion also it selfe verie authentically priuileged in our English church by publike authoritie . Lycanthropus . Notwithstanding your auctorities and reasons whatsoeuer , I will neuer be perswaded that the diuell alone did set vpon Euah . Exorcistes . And surely ( whether the diuell alone or not ) I will neuer beleeue it was the serpent alone that did it : both , because serpents and snakes could neuer properly speake , and for that the enimitie which was put betweene them two and their seed , may not possibly be vnderstood of the snake and her broode . Orthodoxus . The common receiued opinion is , that it was the diuell and serpent together : whereunto also I doe willingly subscribe : Partly , in an especiall regard of two other places of Scripture , which seeme to encline to that sense : and partly also , for that ( in the originall ) the very name of the serpent importeth so much , she being called , nachash , of nachash , or nichesh , that is , to diuine , or to charme , Signifying thereby , that the diuell ( according to the very purport of the name it selfe ) did ( as it were ) so bewitch , and so charme the serpent , as that ( through his craftie suggestion ) she was very well able to propound such a diuination or soothsaying , as did presently circumuent and deceaue our graundmother Euah . But goe to , let it be graunted that the diuell and the serpent together gaue the onset vpon Euah : & now tell me in what maner they wrought ? Lycanthropus . In this manner . First , the diuell he entred essentially into the serpent : and then after , he vsed the serpents toong , to set the temptation an end . Orthodoxus . But , how doe you certainely know that the diuell did essentially enter into the serpent ? Lycanthropus . How doe I know it ? euen by the apparant effects thereof : for , how came it to passe that the serpent did speakevnto Euah ? Orthodoxus . Could not the diuell apply the serpents toong to his purpose ; vnlesse he did first essentially enter into her ? Lycanthropus . No , how is it possible he should ? Orthodoxus . Why ? how doth a minstrill make his pipes to sound what he please ? doth he essentially creepe first into the bagge it selfe , and then tune the pipes to his purpose : or doth he only dispose the sound by his breath ? Philologus . What , how now Lycanthropus ? I beleeue you haue heard such a fit of mirth , as if you daunce after the same but a while : your opinion concerning the essentiall assuming of bodies will be driuen out of doores . Lycanthropus . Not so , For howsoeuer a minstrill might ( by his breath alone ) be able to cause the pipes to squeake , yet could he neuer distinguish the notes vnlesse with his fingers he kept the seuerall stoppes : howbeit , spirits and diuels are incorporall creatures , hauing neither fingers nor hands , nor any member else to frame the words . Orthodoxus . Well then , thus much yet you confesse by the way , that a minstrill by his onely breath may cause the instrument to giue foorth some sound : howsoeuer vnable to distinguish the tunes . Goe to , what say you to the trumpeter : he vseth no helpe of any one member at all to distinguish the sounds saue only his breath : and yet , only therewith he causeth so certaine a sound , as euery one that heares him , can tell what is played or sounded . Now then , if it be possible for a reasonable man , thus to applie a dead instrument at his pleasure to serue his turne without any essentiall creeping into it : why should it be deemed impossible for an intellectuall power or diuell , to apply to his purpose the toonge of his liuing instrument , ( the serpent I meane ) in the tempting of Euah , without any essentiall entring into her at all ? And therefore , let vs heare other reasons of more waighty importance or otherwise , put an end to this present discourse , Lycanthropus . The Angell he assumed essentially the body of Baalams Asse , and did sensibly speake in that selfe same body : therefore , spirits and diuels they can also assume essentially such naturall bodies , and worke in them the like naturall actions . Orthodoxus . How know you it was an Angell that spake in the Asse ? Exorcistes . There needs no manner of doubt to be made thereof : for Lyra , Martyr , Zanchius , Casmannus and many other besides doe iointly affirme it . Orthodoxus . Because those learned men do iointly affirme it , you therefore imagine their said affirmation to be such a threefold cord as cannot possibly be pulled a sunder . We are not sworn vnto men , but vnto the infallible truth of lesus Christ : and therefore ( seeing no one warrant for that their affirmation ) I am greatly induced to doubt of the truth thereof . The reasons why I differ from them , are these . First , by the very text it is plaine , that the Lord himselfe he opened the mouth of the asse . Secondly , Moses ( in that place ) putteth not downe the word Elohim , which although it signifies God , yet sometimes also it is vsed for Angels : but he hath only the word Iehouah there , which word ( throughout the scriptures ) is neuer attributed to any but the Lord himselfe . And therefore , sith the text doth auouch that only Iehouah himselfe did open the mouth of the Asse : I see not how any man should dare to affirme that the same was done by the Angel. Besides that , the very coherence and course of the historie doth plainely conclude that the Angell ( spoken of there ) could not possible do it in such sort as your selfe doth imagine . For , that Angell ( standing thrise in the way with a sword drawne in his hand , to encounter with Balaam who rode on the asse . ) could not essentially speake in the Asse , and essentially also stand in the way , at one , and the selfe-same instant : vnlesse haplie you imagine that the Angels they haue a peculiar power to be in sundrie places at once . And therefore ( whatsoeuer your selfe , or those learned men may affirme to the contrarie ) I perceiue not as yet , how it should be an Angell that spake in the Asse : but rather the Lord himselfe by an immediate power , by which power he opened also the eies of Balaam himselfe , before the face of the Angel. Exorcistes . Though the Lord himselfe was the efficient cause of opening the Asses mouth , yet might he effect that worke by the Angels meanes : and so the Angell ( notwithstanding all this ) he might ministeriallie speake in the Asse . Orthodoxus . What the Lord might haue done therein , we all do know : what he certeinly did therein , neither you your selfe nor any are able to say . In like maner , the Lord might also by the Angels meanes haue opened the eies of ▪ Balaam : but he did not that , as the text doth plainely declare , & therefore nether the other . Besides this , the Lord ( at that verie instant ) did otherwaies imploy the Angell three seuerall times in the way , with a sword drawne in his hand to encounter with Balaam : and therefore , hee would not vse his ministerie this waies which your selfe doth imagine , neither could the Angell at that instant time , be essentially inherent in the Asses belly , vnlesse haplie you do hold an vbiquity in Angels , which onely is proper to God. But , be it granted that the Lord , ( not immediately ) but by meanes of the Angell did speake in the Asse : and then , do tell me withall , how and after what sort the Angell effected that speech . Lycanthropus . Euen by entring essentially , first into the verie essence of the Asses body : and then next , by disposing and tempring her toong to that speciall purpose . Orthodoxus . If you confidently hold that the Angell did essentially enter into the verie essence of the Asses bodie : then do you likewise conclude that the Angell also was essentially conuerted into the Asse , and that Baalam withall did ride , and gallop , and spurre , and strike , and braule with the Angell all the while he was vpon the Asses backe , which were absurd to imagine . But tell me Lycanthropus , are you still in this minde , that the Angels cannot possiblie speake by the toong of a brute beast : vnlesse they be before essentially inherent within their bellies ? Lycanthropus . So do I verily thinke . Neither may we imagine that the Asse herselfe could possiblie either frame , or vnderstand such a sensible speech as was vttered there ; because a reasonable speech cannot possiblie be framed or vnderstood of any but of a minde hauing vnderstanding & reason . Whereupon it foloweth necessarily , that the selfesame speech ( being so sensible and reasonable ) could not possiblie be framed by the Asse : but by the Angell essentially inherent within the Asse . Orthodoxus . Well , sith you will needes transferre this miraculous and immediate worke from the Lord himselfe to the meanes , I meane , to the ministerie of the Angell as your selfe doth suppose : Let it be freely graunted that the Angell ( indeed ) did frame that sensible speech in the mouth of the senslesse Asse , as by a fit instrument appointed of God for that speciall purpose : and yet this I auouch withall , that the Angell did not ministerially effect that sensible speech by any such essentiall insinuation as your selfe doth imagine : but by an onely effectuall operation , as I haue shewed before . Briefly , this sensible speech ( if you will needes attribute the same to the Angell ) might , and was also effectiuely accomplished by some powerfull operation of the Angell , without any such needlesse essentiall entrance into the Asse : as by the simile of a minstrill or trumpeter we did illustrate before . And heereunto also accordeth the iudgement of Lyra : whom your selfe aleadged of late , saying . Those sensible words were framed , neither by the Asse alone , nor by the Angel himselfe essentially inherent within the Asse : but by an effectuall operation or power of the Angell , directing and disposing the toong of the Asse to deliuer such sensible speech , for the further confusion of Baalam himselfe . And therefore , this reason ( you see ) is of little , or no force at all : to fortifie your fond opinion of the diuell his essentiall assuming of true naturall bodies . Exorcistes . Though this place doth not directly proue , that the diuels may assume and essentially enter into a true naturall body , because no such thing is apparant in this action of the Angel , from whence the proofe it selfe should be brought : yet doth it plainely conclude , that the diuel ( by meanes of a true naturall body ) may deliuer a sensible speech , because some such thing we find here effected by the good Angel of God. Orthodoxus . If I should tie you strictly to the words of the text , you could find no such speech deliuered by the Angel at al , but only by the immediate power of the Lord , who himselfe alone , did open the mouth of the asse , as was shewed before . Howbeit , you your selfe ( foysting in here by the way this cunning conceite ) do couertly goe about ( I perceiue ) to alter the state of our question which consisteth onely of the diuel his essentiall assuming and entring into bodies . Pretermitting therefore to discourse here , of the diuel his sensible speaking by the meanes of a true naturall body vntil we come to entreate of actuall possession : Do now say what you can for the question in hand , or presently giue ouer the same . Lycanthropus . Satan he essentially assumed the dead body of Samuel departed , yea and appeared and spake sensibly in that selfesame body : therefore spirits and diuels they can also assume to themselues some naturall bodies , and performe in them such natural actions . Philologus . Well said Lycanthropus , this argument I verely suppose , will hold Maister Orthodoxus very hard to his pinnes . Those other before were drawen from the good angels of God , who are able to do more then the diuels by much : and therefore , no sound reason may be concluded from them to the diuels , who wanting like priuiledges , are also far vnequal to them in wisedome and power . But , this argument which you make now from the person of satan himselfe I beleeue is a toucher , and such a one as is able to driue Maister Orthodoxus to al his shifts . Pneumatomachus . Beleeue me sir , it is a soaker in deed : and therefore , what say you vnto it ? Orthodoxus . Beeing such a toucher as Philologus affirmeth ; I would not willingly touch it , for feare of being defiled with the follie thereof . And therefore ( letting it lie soaking a while in the suddes of your idle conceites til the maine force thereof be wasted away with the wetting ) I doe here tel you by the way for an answere : It is generally and iudicially determined by the whole church of God , yea and the marginall note in your bible doth likewise auouch , that it was not Samuel himselfe that appeared , but the diuel forsooth in Samuels likenesse . Which being certeinely so , do now tel me what substantiall consequent can possibly arise from your antecedent , it beeing so false and vnsound ? Lycanthropus . Let the church and marginall notes conclude what they please : I haue the plaine text on my side which saith it was Samuel , and vnto that wil I stick . Orthodoxus . You say you wil stick to the text . Very wel said , hold you fast to the words of the text : and then tel me which way you wil proue it the diuel himselfe essentially in Samuels body who appeared to Saul ? There is no mention of the diuel in all that story : neither doth the text say it was Samuels body , but Samuel himselfe that appeared . Exorcistes . Though the diuel be not nominally exprest in the story , yet there be many things in the story it self which do implicatiuely vnfold his nature vnto vs , and which can haue relation to none but himselfe . Namely , first the Lord hauing refused before to giue answere to Saul by liuing Prophets : it is vnlikely he would answere him now by the dead , hauing especially forbidden the same by his word . And therefore , not Samuel himselfe : but the diuel in Samuels body appeared to Saul . Againe , he that appeared did suffer himselfe to be worshipped of Saul , which thing neither Samuel , nor any good Angel in heauen would haue permitted , and therefore it was the diuel in Samuels body . Moreouer he which appeared told Saul that , the next day ( being slaine ) he should be with him : but Saul was a reprobate , and could not be with Samuel in heauen , and therefore by all the premisses it is very apparant that it could not be Samuel himselfe , but must needs be the diuel in Samuels body who appeared to Saul . Orthodoxus . As though , because some things in the storie are hardly correspondent to Samuel : therefore forsooth it must needes be the Diuel and none other . There be as many other things in that storie which at no hand may be applied to the Diuel , but doe more fitly accord vnto Samuel : and yet dare I not from thence , so confidently conclude , that therefore it was Samuel himselfe that appeered . As first , the scriptures throughout that whole storie doe say it was Samuel himselfe , not the Diuel in Samuels bodie : but if it were not Samuel in deede , the text should report an vntruth , and offer great iniurie to Samuel in naming the Diuel so oft by his name . Againe , he that appeered , complaines vnto Saul for being wakened : but Diuels ( being spirits ) doe neuer sleepe , and therefore not the Diuel , but Samuel himselfe appeered to Saul . Againe , he that appeered , did truly prophesie the death of Saul and his sonnes the very next day : but this the Diuel could not doe , he hauing no sound foreknowledge of things : neither would he haue done it , for he is a lier and the father of lying , and therefore , not the Diuel but Samuel himselfe did appeere . Briefly , he that appeered , tolde such a tale vnto Saul , as the Diuel himselfe ( vnlesse he were mad , or had purposed vtterly to ouerthrowe his owne kingdome ) would neuer haue told : and therefore , by all the premisses it is very apparant that it was not the Diuel , but must needes be Samuel that appeered to Saul . Exorcistes . Notwithstanding all this , some of the old fathers suppose it was the Diuel that appeered to Saul . Orthodoxus . They doe so : but let them , or some of you shew me how he appeered to Saul ? Lycanthropus . He appeered essentially in Samuels bodie . Orthodoxus . The text declareth no such thing at all : and it tels vs plainly , it was Samuel himselfe , not the Diuel in Samuels bodie . Lycanthropus . You your selfe alledged euen now , the consent of the Church and the marginall note , to prooue it the Diuel in Samuels likenes . Orthodoxus . The likenes of a thing is not the thing it selfe : and therefore , if it was the Diuel , only in the likenes of Samuel , then not the Diuel essentially in Samuel his bodie . And so , this example ( you see ) concludeth no essentiall assuming of bodies by either spirites or Diuels : which was the very maine point for the which you produced the same . Lycanthropus . Howsoeuer you presse me with the sway of reason , I doe yet confidently hold it to be the very diuel himselfe in Samuels body . Orthodoxus . I wonder you wil be so confident in impossibilities . For Samuel he died in the yeere of the worlds creation , three thousand , sixty , eight , and Saul he was slaine in the yeere three thousand and seauenty : so that there were ful two yeeres and better betweene Samuels death , and these desperate dealings of Saul . Now then , if Lazarus body ( lying but foure daies dead in the graue ) was subiect to stinking : the body of Samuel lying dead three hundred and thirty daies at the least , must much more be subiect to corruption and rottennesse . And therefore , how is it possible the diuel should essentially assume to himselfe the bodie of Samuell : it being before consumde in the earth ? Surely , this your opinion as it auoucheth a resurrection of bodies before the generall iudgement : so it ascribes to the diuell an absolute power of raising dead bodies which onely is proper to God as was shewed before , and the marginall note may tell you withall , that the diuell hath no power ouer the dead . Besides that , if it were Samuels body in deed : then it was so either with , or against the Lords will. Against the Lords will it could not be , because he is omnipotent , and able euen to tread downe satan vnder our feete : and with his will , it would neuer be , for it is vnlikely the Lord should suffer the body of so blessed a Saint , to be defiled at all by the diuell especially after his death . Moreouer , how should the death of the godly be iustly termed that long lasting sleepe wherein ( by the ordinance of God ) their bodies must rest till the generall iudgement : if the diuell hath power to awaken , and to raise them vp at his pleasure ? yea , and how can the faith of the godly ( concerning the continuance of their bodies in the dust of the earth ) be a certaine faith : if the diuell can essentially assume their said bodies from the earth at his pleasure : Briefly how is it certaine that death doth dissolue our bodies from s●ne and corruption , and that the blessed which die in the Lord do cease from their labours : if the diuel hath power to raise vp our bodies at pleasure , and can cause them to labour afresh , and vse them as fit instruments in his diuellish and sinfull proceedings ? And therefore doe cease for shame , to hold any longer that it was the diuell in Samuels body who appeared to Saul . Lycanthropus . If it was not the very true and essentiall body of Samuell in deed : what was it I pray you that appeared to Saul ? Orthodoxus . I will tell you what some fathers affirme concerning this matter . lesus Syrach , lustinus Martyr , Tertullian , Ambrose , and Ierome they do euery of them very confidently conclude that it was not the very true body of Samuell in deed which appeared to Saul : but onely a meere phantasie , deceite and illusion of satan , for the better effecting of his tyrannous purpose intended to Saul , whom he knew the Lord had reiected . Yea , the very decretals also , doe flatly determine , that it was not Samuels body at all : but some ghost or fantasie , deceitfully offered to Saule by satan his diuellish deuise . There be others againe who doe as considently hold that it was Samuell himselfe miraculously raised vp by the power of God , of very purpose to intercept the witches entent ; who went about to raise vp a diuell in Samuels likenesse , by such meanes to satisfie Saul his importunate and earnest desire . But this her purpose ( say they ) was preuented by God : who ( refusing to haue the truth of that accident deliuered by satan , ) did therefore extra ordinarily and miraculously raise vp Samuel , to discouer the truth of the matter to Saul . Briefly , there be others who doe verily thinke it was neither the diuell alone , nor Samuel alone , neither yet the diuell and Samuel together : nor any phantasie , ghost or other illusion of Satan , but a meere cosinage and a cosining tricke of the witch at Endor . Who ( pretending an absolute power to haue raised vp whomsoeuer Saul should haue named vnto her ) neither did , nor possible could cause any visible apparition at all : but onely iuggled with Saul him selfe , he being without , and she close in her Cel , or playing some legerdemaine at the least behinde a cloth , no sensible vision appearing at all to the King. Thus then , hauing briefely deliuered mens seuerall opinions concerning this point : you may deliberately conferre them with that which is spoken before , and thereupon imbrace which pleaseth you best . Pneumatomachus . Good sir ? giue vs your owne censure concerning these sundrie opinions of men . Orthodoxus . I neither dare , nor will vndertake the censuring of anie . Onely , if you simplie desire to heare what my selfe ( in an onely regard of our question ) do esteeme of their iudgements : then this I must tell you concerning the first opinion . Namely , that ( howsoeuer it be granted for truth ) it serues not your turne ; for , it denies the apparition to be Samuell in deed , but rather a meere illusion of Satan . Touching the second , it is that ( you know ) which I argue against : and therefore ( by their leaues ) I dissent from the same , till that which I haue said , be considerately answered . As for the last , howsoeuer it be new , and therefore may haply seeme strange vnto some , yet if your selues ( without preiudice , and with a single respect to the truth ) would but deliberately peruse that priuileged discourse to the full : you might happily perceiue it a verie probable opinion , how pregnant soeuer in proofe . Philologus . Nay , that opinion I disclaime aboue all the rest , for it denieth there was any apparition at all : whereas the text saith plainely that Saul knew it was Samuell , and bowed himselfe . Is it likelie that Saul would bowe vnto nothing ? Orthodoxus . He bowed to as much as he sawe , which was nothing at all : as may easely appeere if you but carefully examine the confused conference betweene him and the Witch . For saith shee ( being labouring alone in her Cell , ) oh , thou hast surely deceiued me , for thou art Saul : which she might and did know verie well , howsoeuer she dissembled the same for the present . Well , go to ( saith Saul ) be not afraid : for what seest thou ? As if he should say , I my selfe do see nothing as yet , that thou needest to feare . O yes saith the Witch , I see Gods ascending vp out of the earth : as though she had brought vp a number of dead saints . I do not yet behold any saith Saul : but go to , what fashion is he of , for I my selfe see no fashion of any appearance : Yes ( saith the Witch ) an old man commeth vp lapt in a mantell . As though either Samuel had beene buried before in his mantel : or the diuell he had had his Weauers and Tailers at hand to haue wrought him a new one vpon the sodaine . Well , nowe ( saith the text ) Saul knew it was Samuel : that is ( by this her description ) he thought Samuel had appeared to her , although he sawe nothing himselfe , and thereupon he bowed to a phantasied Samuel . Lycanthropus . But sir ? if nothing appeared in truth , how then was the conference afterwards performed to Saul ? Orthodoxus . That was cunningly deliuered by the Witch alone in her Cell , she being a cunning Ventriloquist , as all Pythonistes are : who can very hideously speake in the bottome of their bellies with an hollow counterfeit voice , and therein by practise she was verie expert . Philologus . Lycanthropus ? we verily thought this last reason would haue striken all dead : but now being come to the rifling ) I perceiue it is not woorth a rush . Beleeue me , I wot not what to say in the matter . Lycanthropus . Neither do I my selfe I assure thee . Orthodoxus . Well then , hauing answered your arguments concerning the diuell his essentiall assuming of bodies : Let vs now heare your seuerall authorities if you haue any . Lycanthropus . I haue authorities some . Howbeit , either such as are answered before : or such as doe but barely propound without any proofe : or such at the least as your selfe by your subtile newe coined distinction of essentially and effectiuely , will easily shift ouer . And therefore , I had as leaue they lay still : as rise vp and fall . Orthodoxus . Let them rise vp , or lie still at your pleasure for me . Howbeit , to the end your selfe and the rest do not vniustlie surmize that I seeke to shift ouer your forces by subtile distinctions , yea , and those also , such as I haue newly coined my selfe : I am therefore verie well willing the maister of sentences determine this point if it please you to heare him , and so may you see , the distinction is not new , but renued . Exorcistes . You shall doe vs all a very great fauour therein . Orthodoxus . Marke then , and you shall heare him at large . This also saith he , is woorthie due consideration : namely , Whether spirites and Diuels corporal or incorporal , doe substantially enter into the bodies of men , and essentially slip into their mindes : or whether only they are therefore said to enter into men , for that ( by the permission of God ) they doe exercise in them , the force and effect of their malice by oppressing and vexing them , or by haling them headlong into sinne at their pleasures . That they enter into men , and ( being expelled perforce ) goe out of them againe , the Gospel doth plainly declare : affirming , that Diuels ( being entred into some ) were cast forth by our Sauiour Christ. Howbeit , whether they entred into them substantially , or rather , were said to be in them effectiuely , there lieth the point , and the same is not yet apparant vnto vs. Gennadius entreating hereof , saith thus . We beleeue not that the Diuels by an effectual operation , doe substantially or essentially enter into the minde : but rather , by an effectual application , and by a violent oppression are neerely vnited vnto them . For , essentially to slip into the mind , is onely possible for him who alone created the minde : who ( subsisting of his owne nature , and being also incorporal ) is capable alone of his creature . Loe hereby ( saith he ) is insinuated vnto vs , that serpents and Diuels doe not essentially slip or enter into the mindes of men . Beda in like manner , vpon that in the Actes , where Peter said to Ananias , why hath Satan filled thy hart , writeth thus : It would be throughly considered that nothing can replenish or fill vp the minde of a man substantially , saue only the creating Trinitie , who ( according to the operation and instinct of his owne will ) doth alone replenish , and satisfie the minde with all things created . Howbeit , Satan also , he filleth the hart of a man , not by entring substantially into the man , or into any his senses , neither yet by insinuating himselfe essentially into his hart : for that power , ( if any such be ) appertaineth only to God : but , by craftie and fraudulent guile , he draweth the minde ( through a malitious effect , and by his sugred charmes ) into a whirlepoole of euils , and by that meanes he filleth the hart . Thus farre he . Wherein you may plainly perceiue , that this Distinction was not newly coyned by me , but concluded of old : and that also I auouch no more in this matter , then others haue affirmed before me . Philologus . Beleeue me sir , this iumpeth in euery respect so patte with your proper opinion : as a man might iustly imagine the one had begotten the other . But , are there any moe of this mind ? Orthodoxus . Yea , Chrysostome , he saith , the Diuel compelleth not by force , nor essentially toucheth any , but saith only , cast downe thy selfe backward . For suggest he may , but compell he cannot . And therefore saith Lyra , the Diuel he is called a deafe and a dumbe spirit : not formally , but effectiuely , in that by a powerfull operation , he maketh men deafe and dumbe . For , Torment or vengeance saith Musculus , is only in Gods hand , and not in the hand of the Diuel . The Diuel hath in deede a ministerie : but no arbitrarie power . Now then , the ministerie , it consists not of an absolute auctoritie : but of a subiected seruitude . And albeit saith Gregorie , the depraued will of Satan be euer vniust , yet his deputed power is neuer vniust : because , although he hath a will of himselfe , yet hath he his power onely from God. And therefore whatsoeuer he desireth to worke vniustly , that ( if at any time he effect it ) God permitteth most iustly . So then the Diuel ought neuer to be vniustly feared : because he is vnable any further to deale then he himselfe is permitted . Briefly , Hermes Trismegistus very confidently auoucheth , that , an humane soule cannot receiue any other then an humane bodie : neither yet can it light into a bodie that wanteth reason of minde . From whence we may argue thus . If an humane soule be capable only of an humane bodie : then also an humane bodie is capable only of an humane soule , and so by consequence vncapable of an essentiall Diuel : but the first is true , by Trismegistus his iudgement , and therefore also the latter . And in very deed ( seeing Satans assaults are spirituall ) why should we imagine ( saith Skot ) that the Diuel who is a spirit ( and therefore inuisible and insensible ) can be sensibly seene , knowen , perceiued or felt essentially of a naturall man ? Or that he should ( contrarie to his nature ) become corporal : being by Gods appointment , ordeined and created to a spirituall proportion ? They that doe thus vnderstand things spoken of the Diuel according onely to the literal sense ; they may as well conclude , that trees ( in times past ) did call a parlament , speake one to another , and choose them a king by mutuall consent . Thus then , these and many others ( you see ) doe iointly conclude concerning this point . Physiologus . These are sufficient to satisfie such as are not wilfully wedded to their willes . Pneumatomachus . Surely , for my owne part , I rest fully ●atisfied . Philologus . And for my part also I am quite out of doubt . But Lycanthropus , you told Pneumatomachus & me ( in the beginning of this our present discourse ) that , if this argument ( taken from the diuel his assuming of bodies ) would not suffice to proue an essentiall possession of diuels : you had another in store that would trouble Maister Orthodoxus more then this doth , by a thousand fold . It were good you propounded the same . Orthodoxus . Very true . And therefore , if you imagine you haue something in store which may make more for your purpose : propound it and spare not . Lycanthropus . This then it is . Spirits and diuels they can essentially transforme themselues into any true naturall body : and therefore they can also essentially enter into the possessed mans body . Orthodoxus . What ? are you fled on the suddaine from assuming of bodies , to the transforming of bodies ? your store then I perceiue is not great , and it seemes you are almost drawen dry . Howbeit , because the handling of this point will craue a large discourse : Let vs therefore breake off for the present . And hauing with some small pittance refreshed our selues : then wil we conferre hereof to the full til dinner be readie , if you like of the offer . Pneumatomachus . Sir , we like whatsoeuer you feele best for your selfe , and therefore respect your owne health : and we three in the meane time will repaire to our Innes : and after will meet you afresh . Orthodoxus . Nay surely , as we haue iointly ioyned together in spirituall repast : so will we not sunder our selues , in our corporall sustenance all the while our controuersie continueth . And therefore , if you doe like the thinne diet of schollers ; let vs in Gods name , goe all together . Philologus . It is much to troublesome vnto you and chargeable both : but , sith you wil haue it so , we will all iontly attend on your person . Orthodoxus . Let vs then arise and depart . The end of the fourth Dialogue . The fifth Dialogue . THE ARGVMENT . Whether Spirits and Diuels can essentially transforme themselues into any true naturall bodie ? And how those places of Scripture are to be taken , which manie produce for that purpose ? The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . SIth nature ( by the good blessing of God ) is something refreshed , let vs now ( for a while ) keepe close in my parlour , with ful purpose to proceede in our conference till dinner be ready : and then after , walke forth in the aire , to recreate our spirits . Physiologus . With very good will : and therefore linger not the time , but , go an end in your purpose . Orthodoxus . Goe to then Lycanthropus : repeate your argument . Lycanthropus . I repeate it thus . Spirits and diuels , they can essentially transforme themselues into any true naturall body : therefore , they can also essentially enter into the possessed mans body . Orthodoxus . Proue your antecedent . Lycanthropus . What sir ? do you flatly denie , that the diuell can essentially transforme himselfe into what bodie he please ? I am fully resolued to hold this point , whatsoeuer be said to the contrarie . Orthodoxus . Your vnreasonable resolution , is vnto vs no reasonable conclusion : neither is the question betweene vs , what you wil hold , but what you are able to prooue concerning this point . And albeit I doubt nothing at al , but that you ( for your owne part ) will hold verie much till it comes to the pinch : yet , we hope you will change your purpose , if once you be made to perceiue , that none but your selfe are of this opinion . Lycanthropus . Yes sir , all the world ( I am sure ) iumpes pat with me in this point : and verie certeine I am , I shall gaine your consent to the same in the end . Orthodoxus . Howsoeuer you seeme confident in the common consent of the world ; your gaine ( I assure you ) is not like to be great , by any such a supposed grant , as you haplie imagine from me . Lycanthropus . Will you not grant , that diuels may essentially transforme themselues into what bodies they please ? Physiologus . Master Orthodoxus ? let me answere this point if you please . Come on Lycanthropus , what is the thing you would haue granted vnto you ? Lycanthropus . Why this , namely , that diuels may essentially transforme themselues into a true naturall bodie . Physiologus . Such a grant , we may yeeld you at no hand , because , euen Philosophie her selfe is flat opposite to it : who will neuer admit any such a confused participation of essentiall formes . For , as essence it selfe is impartible , and vndeuidable , or rather a certaine incommunicable , and singular matter : so surely ( the essence and vnitie of things being preserued intier ) essentiall formes , they cannot possiblie be cnumōicated , transferred , or passed ouer from that substance it selfe whereof they are formes , into any other substance or matter , to giue the same also , an essentiall forme . Because , not onely the constituting , forming , or framing : but euen also , the destruction of substances , doth essentially arise from the forme it selfe . And looke whereunto there is giuen a forme conuenient , and proportionable to one onely essence : thereunto also must necessarily be giuen , an vndoubted true essence . Because , a proper forme is the principall part of essence . yea , ( and as some learned Philosophers doe flatly affirme ) it is the whole essence or nature of the thing it selfe . And therefore if spirits and diuels be ( at any time ) essentially transformed into men : then do they foorthwith cease ( for that time ) to be spirits and diuels , and may truely be said to be men . Lycanthropus . I doe not well conceiue your meaning . Physiologus . I will further explaine it thus . If there be any such essentiall transforming of spirits and diuels into men , as your selfe doth imagine : then vndoubtedly , that selfe same essentiall transformation , it is , either according to the body alone , or according to the body and soule together . If , according to the body alone , then that selfe same transformed body , it should ( at one , and the selfe same time ) become , both the body of a man , and the body of a diuell : which were to to absurde to imagine . If , according to the body and soule together , then either the whole man ( both body & soule ) must be essentially transformed into the very essence and nature of a diuell : or , the diuell , he must needes be essentially transformed into the very naturall body and soule of a man at the least , which none but mad-men will euer affirme . Againe , if that essentiall transformation be effected according to the body alone , then , howsoeuer that selfe same body be not ( for the present ) the body of a man , but is wholy transformed into the very essence and nature of a diuell : yet , the soule of that man must either be forced to forsake his owne body , and so bring present death to the body it selfe , because death , is nothing else but the dissolution of soule and bodie ; or else , the same soule , it must necessarily passe from out of it owne body , into the very essence of a diuell , and so by consequence , there must needes be a meere confusion of spirituall substances : or , two essentiall formes in one and the selfe same body at once , which were absurde to auouch , and vtterly impossible by any created power to be euer effected . Lycanthropus . Let Phylosophie be opposite , or what she will , very certaine I am , the diuell can essentially transforme him selfe into any true naturall body . Physiologus . What man , will you ( in deed ) oppose your selfe to true Phylosophie ? then I perceiue , you respect not at all the operations and powers of nature . But goe to , let master Orthodoxus heare what one reason you haue ( in true diuinitie ) to mannage your said resolution . Lycanthropus . What one reason quoth you ? why man , the diuell , he can essentially transforme him selfe into an Angell of light : therefore , how much more into any true naturall body ? Orthodoxus . You are mightily mis-led herein , by mistaking the word metaschemarizetai : That is to say , he transmuted , transfashioned , transfigured , transformed , or metamorphozed him selfe into an angel of light . Wherin the Apostle purposeth nothing lesse , then to proue that the diuell is really , essentially , or substantially incorporated or changed into an Angell of light : for then , he could ( in deed and in truth ) be no longer a diuell , but must necessarily become ( in deed ) an Angell of light . Howbeit , the Apostle he laboreth ( by that selfe same word ) to shadow forth vnto vs after a sort , the wylie practizes , and cunning proceedings of satan . Who , when he entendeth most deepely to circumuent and deceaue the sonnes of men : then he pretendeth the most religious , and the holiest shewes of all . Exposing in all outward appearance , the holy affections , sinceritie , and zeale of the holiest Angels of light . For , vnlesse the malignitie of satan be sleightly and cunningly couered his deceaueable purpose , is seldome , or neuer effected , This , ( I assure you ) is the very true naturall sense of the Apostles speach . Exorcistes . Men may surmize a sense to them selues , and therewithall , may writhe the Scriptures which way they lust , like a nose of waxe . We sticke fast to the plaine words of the text , which doe tell vs plainely , that satan is transformed into an Angell of light . Orthodoxus . Barren braind fellowes ( hauing nought to say for themselues ) they eftsoones are enforced to writhe the scriptures like a nose of wax , for saluing their credites . As for my selfe , I seeke no windings or turnings at all , but ( by Gods grace ) am ready so soundly to establish the sence I haue giuen : as your selfe ( with all your endeuour ) shall neuer be able to wrench or to writhe the same from our purpose , the breadth of one haire . And herein ( by the way ) I must throughly aduise you of the Apostles maine scope concerning that scripture : which was , to display the crafty preposterous packings of those counterfeite Apostles , who labored to bring the Apostle his ministery into publike contempt among the Corinthians . And this they endeuoured to do , by preaching freely among the Corinthians without any maintenance at all . Entending thereby ( if Paul likewise continued his former course , of preaching freely among them ) either to weary him out quite for want of maintenance : or , to make his ministerie odious among them at least , if ( being driuen by necessitie ) he should afterwards receiue a maintenance from them , for the necessary supplie of his present wants . The Apostle ( perceiuisg this their pestilent purpose ) he laboureth very carefully with his owne hands , and ( receiuing the supply of his wants from other Churches ) he accepteth of the Corinthians , no pennie maintenance . Not because he loued them not , but for that he would cut away occasion from those false Apostles who desired occasion : that they might be found like vnto him , in that wherein they reioice . As if he should say , these false Apostles who preach freely among you , they goe about ( by a wonderfull shew of holines ) to insinuate themselues into your fauours : and to discredit my ministerie by what meanes they may . Notwithstanding ( howsoeuer they dissemble their diuelish pretence ) this I dare shew you for certaine , that they are ( in deed ) but deceiueable workers , and do cunningly transforme themselues into the Apostles of Christ , Neither , let this thing seeme strange in your eies , for Satan their master , he also is transformed into an Angell of light : and therefore , no maruell at all though his ministers do transforme themselues , as though they were the minist●●● of righteousnes . This ( I assure you ) is the Apostles maine purpose , and the verie apt coherence of all his speach : from whence I doe reason thus : Satan is so transformed into an Angel of light , as his ministers are transformed into the Apostles of Christ. But , his ministers are not essentially transformed into the Apostles of Christ : therefore , neither is Satan essentially transformed into an Angel of light . Exorcistes . Howsoeuer you argue the case , we cleaue fast to the words of the text : which flatly auoucheth vnto vs the transformation of Satan . Orthodoxus . Who euer denied him a transformation ? the question is onely about the manner thereof . You hold that Satan is essentially transformed : and I affirme that he is onely transformed effectiuely . Now , whether of both haue the truth on their side , that will better appeare by the conference of this one , with some other places of scripture , where the selfe same word ( or a word to the like effect ) is also vsed . As for example . The Euangelist he saith that Christ in the mount , was transfigured among his Disciples : must we hereupon ( in an onely regard of that word ) verie absurdly and grossely imagine that Christ was essentially changed into some other substance or nature ? No , but that he was rather made there most resplendent in glorie . Againe , the Apostle forbids the Romanes to fashion themselues to this world : and wils them withall , to be transformed . But how , essentially into any other substance , or naturall being ? Nay not so , but effectiuely into some other more sacred qualities , by the renouation of their inward mind . Againe , we behold ( saith he ) in a mirrour , the glorie of the Lord with open face : and are transformed into the same image from glorie to glorie , as by the spirit of the Lord. Wherein , his meaning is not , that we are essentially transformed into the verie image of God : for , so should he verie shrewdly confirme that folly of the family of loue , which holdeth that men are deified in God , and that God also , is hominified in men . But his purpose is , that we ( by the operation of the holy spirit ) should proceed and grow ( by degrees ) from glorie to glorie , vntill we be truely conformed vnto the similitude of that same glorious image of God wherein we were first created . Neither is the particle ( as ) purposely put downe by Paul , to note the improprietie : but rather , to expresse vnto vs the maner of that transformation , as if he should say thus . Euen as in times past , Moses his face ( through that cōference which he had with the Lord in the mount ) became resplendent in glorie , like to the shining of a glasse by the obiect of the sunne : so surely , our minds also , they are affected euerie day with secret grothes of grace , and doe proceed from glorie to glorie , through the inward familiaritie of the holy Ghost , who worketh inuisibly in euerie of vs , that selfesame glorie , which in processe of time , will be made apparantly euident . Briefly , in another place , and to verie like purpose , he vseth the selfesame word , saying thus . Now , these things ( brethren ) I haue transferred , or figuratiuely put ouer to my selfe and Apollos . Not meaning that he and Apollos were essentially transformed into the verie substance of those schismaticall teachers who troubled the Church of Corinth : but , that be only ( concealing the schismalikes names ) did figuratiuely apply and put vpon himselfe and Apollos , their persons rather : that so lie might the more in offensiuely censure their schismaticall courses . Now then , by all these places it is more then apparant , that the words in the text cannot possibly conclude any essentiall transforming of Satan , into an Angel of light . Lycanthropus . Conclude what you please : yet will I at no hand be perswaded , but that the diuell can essentially transforme himselfe into the verie substance of an Angell of light . Orthodoxus . Euen as readily ( I warrant you ) as the priest can transubstantiate bread and wine into the very naturall bodie and bloud of Christ. If you be able throughly to prooue this transformation of diuels , you may pleasure the papists with an vnanswerable argument for their popish transubstantiations : and surely , they should therein be highly beholding vnto you . But , vntil your selfe and they do sensiblie demonstrate vnto vs , how two substantiall formes may possiblie be inherent ( togither and at once ) in one and the selfesame subiect , and that also , without confusion of substances : say what you can for your matters , we will beleeue you alike . In the meane time , let vs heare some sounder reasons concerning this point : or put an end to our speech . Lycanthropus . Whether the reasons be sound , or vnsound , it makes no great matter . It hath beene taught for an infallible truth from age to age , that diuels can transforme themselues essentially into what substance they please : and therefore ( for my part ) I vnfeinedly beleeue and subscribe to the same . Orthodoxus . Antiquitie ( how gray-headed soeuer ) hath no authoritie at all to priviledge errour : and therefore , you are ouer rashlie to resolute in setling your faith vpon such an inueterate dottage . Physiologus . Maister Orthodoxus , do rest you a while , and let me argue this point a little . Come on Lycanthropus , you do beleeue ( you say ) that Diuels can transforme themselues into what substance they please : what is your reason hereof ? Lycanthropus . My reason is this . They can forme bodies : therefore also they can transforme bodies . To denie them an absolute power herein ; were to yeeld lesse vnto diuels , then we do vnto men . For a Taylour ( we see ) he is able of a peece of cloth , to forme a gowne : and able also to transforme the same into , either a cloake , or a coate . Physiologus . You haue forgot ( I perceiue ) what was taught you of late . Namely , that the worke of creation is onely proper to God , and beyond the power of diuel or angel : and yet now againe , you wil haue the diuel if not a creatour of substances , yet an Artist at least , very skilfull in forming and transforming of gownes and cloakes : which I beleeue would trouble both him and the Tailour , if they had neither cloath , nor other stuffe to forme them vpon . But , goe to , proue that the diuels are able , essentially to forme , or transforme true naturall bodies . Lycanthropus . I prooue it thus . The diuel was able ( by the Egiptian sorcerours ) to transforme their rods into serpents : and therefore , he is much more able to do the same by himselfe . Physiologus . Forbearing a while to answere directly the very point of your argument , I must tel you this by the way that ( through such an inconsiderate reasoning ) you dangerously make the diuel , a very free agent , in forming and transforming of bodies . Howbeit ( letting these ouersights slip ) doe tel me whether those your supposed serpents ( made by the sorcerours ) were true serpents in deede : or serpents onelie in outward appearance ? Philologus . They were true serpents no doubt . Physiologus . If serpents without doubt , as you say , then were they such , either necessarily : or contingently . Pneumatomachus . Nay , not contingently , but necessarily such : or no serpents at all . Physiologus . If necessarily serpents in deede , then , tel me whether they were such by a naturall : or supernaturall necessity ? Lycanthropus . What meane you by a naturall necessity ? Physiologus . By a naturall necessity , I do here vnderstand the necessary beginning or cause of motion and rest , in euery such naturall thing as nature it selfe is especially inherent in by it selfe alone , and not by accident . So that , this naturall necessity , is ( you see ) some certeine secret power , not perceiueable by sense , but by vnderstanding alone : yea , and the same is so throughly instructed of God by a secret instinct , as , it is able ( of it selfe ) to supply an essentiall being ( with other naturall faculties ) to euery corporall substance : whether element , stone , hearbe , tree , lyon , horse , egle , woolhe , man , beast , or any other like naturall essence . Now then , doe tel me whether they were true serpents in deed , by such a naturall necessity ? Lycanthropus . Yea , euen by that selfe same naturall necessity . Physiologus . Then vndoubtedly , they were such , either by the orderly or the vnorderly course of nature ? Lycanthropus . Such they were , euen by an orderly course of nature . Physiologus . Then did they also consist vpon true and orderly beginnigs : namely , vpon true matter , and forme . Lycanthropus . They consisted of true matter , and forme I warrant you . Physiologus . Doe you warrant me ? A wise man would euen blush for shame , to auouch such palpable and grose absurdities . Know you not , that the orderly course of nature in her ordinary producing of liuing creatures , is onely and altogether by generation ? And , dare you then thus boldly affirme , that a sory twig or rod of a tree , was such a true naturall matter , as that , from thence might possibly haue been produced some naturall serpent ; in any orderly course of nature ? Againe , could any true liuely forme of a naturall serpent , be possibly giuen to the twig of a tree : by any possible power of either angel , or diuel ? Indeed , the diuel , and those his Egyptian sorcerers ( if they had so much spare time at that present ( they might then I confesse ) haue cunningly carued or cut out from a peece of wood , some lineament all fashion , figure , proportion , or shape of serpents , and very skilfully haue cast the same into a serpentine colour : howbeit , such a formed kinde of serpents ( both for matter and forme ) had onelie beene artificiall , and accidentarie , but neither might that matter nor forme of theirs , haue truely beene said to be naturall . Lycanthropus . Let matter and forme be whatsoeuer it will : true serpents I am certeine they were . Physiologus . How certeine soeuer you are , they could not possiblie be true serpents indeed , in any orderly course of nature : as you haue hitherto heard . For then also they must necessarilie haue had their true matter and forme verie certeine within themselues : and the same also , very absolute and constant by nature . Euen as we see the selfesame matter and forme of a dogge , an horse , a bird , a man , or a serpent , which was at the first creation : the same continueth ( in an orderly course of nature ) certeine and constant now at this present , to the end of the world . But , these your supposed serpents , they had no such true matter and forme at all in themselues : and therefore no true serpents indeed , in any orderly course of nature . Lycanthropus . Then were they such in an vnorderly course of nature : for , true serpents I am sure they were . Physiologus . True serpents ( you saie ) you are sure they were , and yet can you not possiblie shew how they should be such , except ( as you now confesse ) by an vnorderly course of nature : which vnorderly course is nothing else in effect , but an errour in nature declining from the true matter and forme it selfe in producing her worke . Thus then , you conclude at vnwares , that they were no true serpents indeed , by any orderly course of nature : but , either miracles , or monsters in nature , preposterouslie , produced in an vnorderly course of nature it selfe . Howbeit , miracles you may at no hand auouch them to be : because neither sorcerer not diuell could euer worke miracles . And , euen in that very point also appeered the difference betweene Moses his serpent , and theirs : it being supernaturally effected by the miraculous power of God : theirs being subtilly exhibited by some craftie legerdemaine betweene them , and the diuell . Neither yet may you iustly affirme them any monsters in nature . For then ( howsoeuer nature her selfe had failed in producing the worke ) they should yet haue had in them naturally , their true matter and forme of true natural serpents which they neuer had : and therefore no monsters at all in nature . So then , sith those your supposed serpents could not possiblie be true serpents indeed , neither by any orderly nor vnorderly course of nature : it foloweth consequently , that they were not serpents by any naturall necessitie . Lycanthropus . Then were they such by some supernaturall necessitie . Physiologus . What meane you by that ? Lycanthropus . My meaning is , that they were formed true naturall serpents , by some supernaturall and secret worke of the diuell himselfe . Physiologus . You are groslie deceiued , for the diuell neuer had supernaturall power : neither could he euer haue formed true naturall serpents , by any supernaturall skill whatsoeuer . Because , a corporall substance ( such as true serpents are ) was neuer at any time so much subiected vnder the power of the diuell , as that he was absolutely able ( of himselfe ) to transpose the said corporall matter to any true naturall forme : no surely , such an absolute power is onely , and altogither reserued to God. That the diuell himselfe hath no such supernaturall power , I prooue it thus . In all such naturall bodies as are compounded of matter and forme , neither is the matter by it selfe , nor the forme by it selfe , but the whole composition is wholie formed togither : and therefore , the whole is whol●e transformed into the whole . As for example , the whole aire is whollie made fire : so soone as the said airs is conuerted to fire . Besides that , the effect is euermore like to the agent , and in that selfesame agent , doth effectually preexist at the least . And therefore a naturall bodie compounded of true matter and forme , cannot possibly be produced , but by such an agent , as is , either it selfe compounded of the selfesame matter and forme : or hath otherwaies , that whole composition in his owne proper power . But , a Spirit , or Diuel is only a simple forme , not hauing in himselfe , any material part of such a bodily substance , neither hath he ( at any hand ) the same in his proper power : for , the Lord only , and he alone hath an absolute abilitie of producing such matter and forme . And therefore , by any operation of the Diuel there cannot possibly be formed any such a natural bodie as is compounded of true matter and forme : no , although euery thing in nature , continued entire and sound . But the essential transforming of a rod , into a very true serpent , doth implicatiuely include an essential bodie compounded of true matter and forme by a natural production : and therefore , impossible the same should be truly accomplished by any operation of the Diuel whatsoeuer . And so by consequence , those your supposed serpents compounded of rods , they are ( in deede and in truth ) no true serpents at all , but sleights of legerdemaine . Licanthropus . If they were not true serpents in deede : why then doth the scripture terme them serpents ? Physiologus . Because , howsoeuer no serpents in substance , yet being vndoubtedly such in an outward appeerance : the scriptures doe purposely terme them according to the acceptation of Phaaroh and all the Egyptians . Lycanthropus . Yea , but how could they possibly be seen such in appeerance , not existing at al in a true bodily substance : or how could Aaron his rod deuoure them , they hauing no essential being at all ? Physiologus . I doe freely confesse there might ( at that present ) be seene true serpents in deede , but withall , I doe flatly denie , that the sorcerers rods were essentially transformed to serpents : which is the very point it selfe , that we argue vpon . Those rods I say , were not essentially changed into true naturall serpents : but onely they seemed such in an outward appeerance . Lycanthropus . How should there be wrought a transformation in outward appeerance : and no change in substance at all ? Physiologus . Yes , such an appeerance might easily be performed of Satan , by sundry meanes . First , because ( notwithstanding the present remoouing of sensible things , there might still remaine phantasies and imaginations within the head ) it may be , that the very sensible and earnest beholding of Aaron his rod , essentially transformed to a serpent before , did ( by reason of the vndoubtednes ) take in the beholders so deepe an impression , as that thereby only ( through some locall motion of sensible things remaining in the imaginatiue facultie , together with the humours themselues wherein they were seated as in their proper subiect ) there might still be existing in phantasie , a very liuely appeerance of some such bodily substance as was not subsisting in nature at all . For , much blood descending before into the sensitiue facultie , there descends withall , many imagined formes , whereby there is forthwith procured a very liuely resemblance of some such things as are not existing at all . By this meanes therefore ( there being beforehand procured a commotion of humours , as well in the interiour , as exteriour senses of all the beholders ) the Diuel might both inwardly and outwardly also , applie certaine apparant formes to the very organons of all the senses ; euen as effectually , as if they had risen only from outward sensible obiects : and ( by such a legerdemaine ) might cause the sorcerers rods to seeme in appeerance , as though they had beene true serpents in deede . A notable experiment of such deceiuing of senses , may fitly be found forth in a candle of Adders grease : which ( all the while it be burning alone in the night ) will cause all the russhes strawed in the parlour , to seeme as if they were crawling snakes . Lycanthropus . It is incredible , that the external senses of all the beholders , should ( by any such legerdemaine of the Diuel ) haue beene so grosly deluded . Physiologus . Why not they , as well as the senses of all in the parlour aforesaid ? Secondly , the diuel might not onely delude them thus by some false resemblance of serpents : but might giue them withall , an appearance of true serpents in deed . For , howsoeuer a corporall matter is not so freely and so fully subiected to the power of the diuel , as that he either may , or can possibly transforme the same to some other forme from that which essentially it is of it selfe : yet notwithstanding , such a corporall matter , both may be , and is also so farfoorth in the power of the diuel as appertaines to a local motion , this al men do hold . And therefore , the diuels ( by their owne proper power , and without any perceiuance at all to humane sense ) they might ( through some such local motion ) take away with a trice , the sorcerers rods from the ground : and put in their place true naturall serpents , taken by them from else where . And , this vndoubtedly they might doe in a moment : through the agility and nimblenesse of their owne proper nature . For , euen as the mind of a man ( it being a spirituall substance ) can easily accomplish her animall operations , and as it were with a thought : so surely , the diuel ( he being also a spirituall essence ) he is able much more speedily to accomplish his spirituall actions , and in far shorter time . Lycanthropus . As though the diuels ( so couertly , and with such vnspeakeable speed ) could conuay true naturall serpents in place of the rods : but some must needes haue perceiued the same ? Physiologus . The diuel ( you know ) he is an inuisible creature . Besides that , this we see plaine in our owne experience , that a Iuggler ( by meanes of such local motion , and through the nimble conueiance of his onely hand ) he can so sleightly , and so cunningly conuey one thing in place of another , as the beholders themselues , they do not onely not perceiue the legerdemaine : but ( which more is ) they are vndoubtedly perswaded , that the Iuggler , he hath essentially transformed the first matter in sight , into some other substantiall forme . Now then , if a meere mortalman ( by the onely nimblenesse of hand ) can so easily effect such admirable matters : why should we imagine the same impossible for spirits and diuels ? Pneumatomachus . Wel sir : proceed in the pursute of your purpose . Physiologus . Lastly , spirits and diuels ( being naturally nimble and swift , as was showed before ) they might ( by a local motion ) apply true naturall actiues , to naturall passiues : vpon which application there would vndoubtedly ensue like naturall effects . As for example , wood fitly applied to fire by the hand of a man : fire is foorthwith ingendred in the matter of wood . And yet , that fire so engendred , is efficiently engendred by the fier it selfe , as by a naturall and proper agent : although yet withall , that selfsame fier , is also ministerially effected by the very hand applying the same . And , euen so without doubt , the diuels , they might easily apply some naturall matter , preexisting in a neere disposition to the forme of true serpents , and withall ( subiecting the said matter vnto some proper agent ) might by such meanes engender true naturall serpents , and vnperceiueably put them in place of the rods : whereas yet , those said serpents , so engendred , were efficiently engendred by some proper agent , although withall , they might truely be said to be ministerially effected by the sorcerers themselues , as by the verie hand of the diuell effecting the same . Euen as also the husbandman ( by applying and mixing wheat with earth , may ministerially be saide to bring foorth the said wheat himselfe . Yea , and these things may spirits and diuels more easily and more speedily accomplish then men may possibly doe , for many respects . First , because they vnderstand the power of naturall causes , much better then men . Secondly , they are much more nimble then men , in gathering and applying those naturall causes . Lastly , for that those naturall causes so assumed of diuels : may also by them be applied to farre greater , and more woonderfull effects , then possibly they can be by men . Lycanthropus You affirme incredible things . For , how could the diuels possibly finde either serpents , or any other matter in a neare disposition to serpents : for that so sudden an ingendring and placing of true serpents in place of the rods ? Physiologus . I speake not incredibly at al , if you rightly consider ( as you ought ) that the diuels were especially assisted herein with a towfold power : namely , with the power of nature : and with the power of obedience . Lycanthropus . What meane you by the power of nature ? Physiologus . None other thing els , but that diuine action of nature , wherin the Lord God from the worlds beginning , doth ( of true matter measurably compounded by a determinate agent , & through a local motion effected also in time ) euen voluntarily procreate some certeine determinate effects . Nowe then , the ordinarie assistance of this selfesame naturall power , doth ordinarily befall to men , to spirits and diuels in all ordinarie and naturall productions of formes : so farre foorth especially , as they ( by a naturall knowledge ) are able rightly to comprehend , compound , and applie the same . Yea , and the assistance of this selfesame naturall power , was not wanting at all to the diuels , in those their appearances of true naturall serpents , as was shewed before . Lycanthropus . And what meane you by the power of obedience . Physiologus . I vnderstand thereby , that extraordinarie subiection wherein all things ( without determination or repugnancie ) doe euen readily submit to the will of God , as to the onely supereminent soueraigne ouer all causes , formes , and effects whatsoeuer . This selfesame power of obedience , not onely the Lord himselfe ( immediately , and with no preexistence of matter almost ) doth exercise by himselfe alone euen from the beginning : but euen howerly also by holy men , and by good Angels and diuels doth administer the same . So that , whensoeuer the Lord commandeth any strange action ( surmounting the ordinarie power and course of nature ) to be foorthwith effected , then doth he extraordinarilie take vp the aforenamed persons , as the onely fitte instruments of that his diuine , and supernaturall power . Nowe then , this power of obedience , albeit the same doth not ordinarily attend vpon the pleasure and becke of men or of diuels : yet , the diuels vndoubtedly they had at that present ( by some secret priuiledge from God ) the extraordinarie assistance also thereof , in those selfesame appearances of true naturall serpents . Yea , and this also according to the secret decree and counsell of God : who ( hauing predetermined the destruction of Phaaroh ) did , by this meanes harden his hart , and so made a passage to the timely execution of his iudgements vpon Phaaroh himselfe , and all the Egyptians . Exorcistes . Notwithstanding these two presupposed powers assisting the diuell in those your supposed appearances , me thinke it is cleere by the text it selfe , that the Sorcerersrods were truelie transformed to serpents : and I argue it thus . If those rods were no true serpents , but serpents onely in an outward appearance , then is not that true which is set downe in the text : namelie , that the sorcerers , Likewise they cast downe their roddes , and they were turned into serpents . Physiologus . I answere you thus . It is vndoubtedly true whatsoeuer is set downe in the text : and may verie well stand with that which I say . For , be it it supposed , the Sorcerersrods were turned ( as you say ) into serpents , yet were they not truely so turned ; I meane , they were not existingly , but appearingly turned into serpents . And this distinction is verie fully borne foorth by other words in the text ; which affirme , that the Egyptian Sorcerers they did ( in like maner ) by their enchantments . Where you may plainely perceiue the particle of ( likenes ) purposely put down , to set foorth the difference : as if he should say , the Sorcerers they did the very like in shewe , although not in substance . For marke I beseech you : there is in that text , both the maner and meanes of their working , precisely put downe . The manner of their working , was by a likenes of serpents in an onelie appearance : the meanes of effecting that worke , was the Sorcerers inchantments . From which words of the text , I may reason thus . A like cause argueth a like effect . But the Sorcerers inchantments ( which are altogither deceiueable , false , and standing onely in outward appearance ) were the very efficient cause of that likenes : therefore , the effect , I meane , that likenes it selfe , must needs be deceiueable , false , and onely exist in an outward appearance . Thus then , the case it selfe being ( by all the premisses ) apparantly euident : I will now returne at the last , to answere your maine or principall argument , which was this in effect . Satan ( by the Egyptian Sorcerers ) transformed rods into serpents : therefore , he is much more able to doe the same by himselfe . This ( I must tell you ) is a false and deceiueable argument , For first , in your antecedent you do shamefullie begge the cause in question before it be prooued : and now , when it comes to the triall , it is not able to holde the hammering . Againe , your consequent also is false , for , therein you do make the diuell a verie free and absolute agent , in transforming of bodies as well without , as with meanes at his pleasure , which onely is a power peculiar to God : whereas the diuels can accomplish nothing in nature , but by naturall causes and meanes , no more then the Carpenter can frame an house without fit matter and instruments to worke withall . So then , both parts of your argument being apparantly false : you cannot possiblie conclude from thence , any power in the diuell , for an essentiall transforming of bodies . Lycanthropus . Well sir ? Howsoeuer you passe ouer this argument , taken from the sorcerers rods transformed to serpents , and all this ( forsooth ) by a pretie distinstion of a thing in existence , and of a thing in appearance : yet haue I one argument more , which you shall neuer be able to auoide with that cunning deuise . Physiologus . Let vs heare that irrefragable argument : for , hitherto you haue afoorded vs none that needes any great cunning in answering . Lycanthropus . Nebuchad-nezzar ( it is very well knowen ) was essentially transformed into an oxe : therfore , the diuel may easily change himselfe into any shape whatsoeuer . Physiologus . Or euer I come to answere directly your argument , doe tell me how it is certainly knowen that Nebuchad-nezzer was essentially transformed into an oxe ? Lycanthropus . Iosephus writing of the Iewish antiquities , he flatly affirmes it so . Physiologus . Iosephus doth so I confesse . Howbeit , Iosephus , he hath beene so often discredited and tainted in other points of more waightie importance , as , the lesse credit is to be giuen him in this , : especially , the very words of the text being otherwaies euident , and testifying plainly vnto vs , that Nebuchad-nezzer he was not essentially transformed at all , either in minde , or in bodie . Lycanthropus . Neuer goe about to make vs thinke so : for , the very text , it telleth vs plainly , he did eate grasse like an oxe . Physiologus . It doth so in deede : and what of that ? will you hereupon inferre , that therefore , he was essentially transformed into an oxe ? That were a mad kinde of inference . So conies and geese , they doe eate grasse like an oxe : and yet notwithstanding , they still retaine their proper essential being , without any essential transformings into either oxen , or asses . Besides that , if you will wilfully insist vpon any essentiall transformation in Nebuchad-nezzer , you might with more shew of sense , and better probabilitie of reason auouch , that he was transformed rather into an eagle : both , bicause the haires of his head ( saith the text ) were growen like to an eagles feathers , and for that also , the very nailes of his hands and feete , they were like to the clawes of a bird . And therefore , it would be more consonant ( you see ) to conclude , that Nebuchad-nezzer was rather transformed into some fowle hauing feathers and clawes : then , into a beast that hath hornes and hoofes . Howbeit , there was in him no corporal transformation at all , but only a changed minde , for , so saith the text : Let his hart be changed from mans nature , and a beastes hart be giuen vnto him . Lycanthropus . If you yeeld vnto him a changed hart : I make no doubt at all of an altered bodie . For , if the minde it selfe which is the first substantial forme in man , be transformed ( as you say ) to an oxe : what other forme or being at all can be giuen to the bodie ( it being the organical partes of the minde ) but only the forme of an oxe ? Physiologus . What meane you by Nebuchad-nezzer his hart transformed ? Lycanthropus . I meane thereby , that his very hart it selfe was essentially changed into the very hart of a beast : for , so saith the text . Physiologus . The text vnderstandeth there , no reall transmutation , or transformation of substance : but only an alteration , or change of qualities . For , there is no doubt at all , but that in Nebuchad-nezzer there still remained a reasonable hart : howsoeuer ( by the iust iudgement of God for his pride ) he was ( for the determined time ) euen vtterly depriued of all vse of reason . Hauing his said hart ( for the present ) so plunged in beastly corruptions , and so wholy ouerwhelmed with brutish affections : as that ( thereby ) he differed nothing at all from a beast , being more blockish and senselesse in humane knowledge , then the very oxe that feedeth on grasse . So that , how honorable soeuer before in princely dignitie , yet ( hauing now in him no vnderstanding at all ) he is not vnlike to the beastes that perish . Lycanthropus . If there were in his hart no substantiall change at all : how could there possibly be wrought in the same , such altered , or changed qualities ? Physiologus . There is nothing ( you knowe ) impossible to God. By whose eternal decree , the hart of Nebuchad-nezzer was so thoroughly ouertaken and tainted with such an outragious furie , or madnes , as that he ( being vtterly depriued of humane sense ) did presently depart the Court : very wildly wandring ouer the wildernes like to a beast , conuersing ( in brutish manner ) among the brute beastes themselues , and leading ( for the time ) a very sauage and beastly behauiour . Exorcistes . If Nebuchad-nezzer was not essentially transformed at all in bodie or minde , but possessed only with furie and madnes , it is vnlikely his Courtiers would suffer him then to conuerse with beasts abroad in the fields , but would rather haue bound him , and kept him vp close in the darke ; and therefore , for any thing hitherto heard , he might be essentially transformed into a beast . Physiologus . That he was not essentially transformed at all , it is very apparant by all the premisses . Why his owne courtiers ( perceiuing him plainly depriued of reason ) did not bind him foorthwith , and keepe him vp close , but permitted him to wander wildly abroade , there was very great reason . For first , the courtiers they knew very well , and all men may see by experience that , the binding and keeping of a madman close ; is so far from appeasing , as it rather doth aggrauate ( for the present ) his furious humour : and therefore the courtiers forbore to bind him at all . Besides that , they were the more especially loth to be led to that course , because ( by the reuelation of Daniel ) they plainely vnderstood before , that , the lord God had determined his wandring abroad with the beasts in the field : and therefore , they greatly feared to intercept the said purpose of God , assuring themselues , that ( after the determined time ) he should safely returne to his owne kingdome againe . Exorcistes . But sir , if he was not essentially transformed at all , how then is it possible he should so long lie foorth naked in the fields in frosts and deawes ; or liue any time , with such vnnaturall diet , or , be preserued ( at least ) from the deuouring of beasts ? Physiologus . If we but consider this matter by naturall reason , wee may find by experience , that many things ( in deed ) are impossible to a sound man : which yet , to a furious or mad man are not so impossible . For , fury is such and so headstrong an humour , as it maketh a man to endure and doe many things ; which otherwaies he could not possibly endure . As for example many madde-men ( we see ) are well able to continue in the cold dew a long time , and to be sustained ( that while ) with crude and rawe meates : seeming also vnto themselues , that they are not men , but brute beasts in deed , and thereupon also , they delight to conuerse with beasts , and to grow into familiaritie with them , although yet , not essentially transformed into true naturall beasts indeed . Pneumatomachus . Surely , this seemeth strange vnto me : and I see not the reason thereof . Physiologus . The reason is this . Furie hath so highly disordered their nature , and made their minds so beastly affected , as , many things ( in that their disordered state ) are possible and delectable to them , which yet ( in their sounder estate ) were nothing so . Euen as also we see by experience , that verie coales or earth ( to many women with child ) are a verie sweete and delectable diet , which yet ( before then ) they did loth and abhorre : and all this , by reason of their disordered nature at that instant time . And , hereupon also it came to passe that Nebuchadnezzer did grow into such familiaritie with beasts : namely , euen by reason of that likenes of nature , which ( to his owne seeming ) he had with brute beasts , in that his disordered state . Yea , and this also is the verie naturall cause , why ( at that present ) he was not torne and deuoured of beasts : euen as also we see by experience , that furious dogges , they doe neuer hurt mad-men , nor naturall fooles . Howbeit , Nebuchad-nezzer ( in his furious estate and melancholike passion ) he was more especially preserued from the outrage of beasts , through a miraculous prouidence , and speciall protection of God : and therefore , his said preseruation ( in that selfesame respect ) the lesse admirable , and woonderfull to vs. Thus then ( the matter it selfe , being manifestly apparant ) I will now answere your maine or principall argument : which was this in effect . Nebuchad-nezzer he was essentially transformed into an oxe : therefore , the diuell may easily change himselfe into any shape whatsoeuer . This argument is many waies faultie , and halteth downe right . For , first , your antecedent is vtterly false , and a meere begging of the matter in Question : because Nebuchad-nezzer ( as you haue hitherto heard ) he was not essentially transformed into an oxe : and therefore , this prooueth nothing at all for the reall transformation of spirits and diuels . Secondly , if Nebuchad-nezzer had beene so transformed in deed as your selfe doth imagine : yet , the sequel of your argument is vtterly vnsound : because it stands vpon diuers , or rather contrarie efficients , namely God , and the diuell . The one hauing of himselfe an absolute and indeterminate power , and therefore able of himselfe to worke what he will , where , when , and howsoeuer best pleaseth himselfe : and so by consequence he might ( if it had so seemed good in his wisedome ) haue essentially transformed Nebuchad-nezzer into au oxe . The other ( the diuell I meane ) he hath onely a finite and limited power , and therefore vtterly vnable of himselfe to accomplish any one worke beyond the bounds of that power : and so by consequence , he cannot possibly transforme himselfe essentially into any creature whatsoeuer , without a speciall power from God. Lastly , your consequent , it standeth onely vpon ( may be ) and so concludeth no certaintie at all concerning the Question . Exorcistes . Well sir ? howsoeuer Nebuchad-nezzer was not essentiallie transformed into an oxe , yet this you consesse , that , for seauen yeeres togither , he did vtterly want all vse of reason : and therefore , I woonder how so renowmed a kingdome coulde continue all that time without a gouernour . Physiologus . This is but extrauagant and wandring speech , though yet the kingdome ( no doubt ) it was all that time gouerned by the princes and nobles , according to Daniels direction . Who fully assuring them of the king his vndoubted returne to the kingdome after those seuen yeeres end : the nobles either they durst not establish any other as king , for feare of being tainted with treason at his returne , or else ( honoring him in their harts for his former victories ) they resolued to expect his happie returne with patience . Howsoeuer , the Lord who determined the iudgement , he also prepared away no doubt , to the peaceable preseruation of Nebuchad-nezzer his kingly dominions . And therefore muse no more of the matter , but either speake to the purpose in hand : or , put an end to the conference . Lycanthropus . Sir , howsoeuer I am vnable to replie vpon any thing spoken : I will neuer beleeue , but that spirits and diuels can essentially transforme themselues into what bodies they please . Orthodoxus . I haue hitherto endured your weakenes in answering to any thing vttered by maister Physiologus : hoping that verie shame would haue made you ( ere now ) to giue ouer the field . Howbeit , perceiuing your setled pertinacie in this your opinion , I cannot but speake : woondring withall , that you should be so resolute in that , whereof you can yeeld no one reason at all , but onely your will. Lycanthropus . Yes sir , it is the generall opinion of all men , that the diuell can transforme himselfe into any forme whatsoeuer . Orthodoxus . Howsoeuer men , by tradition had receiued an errour hand ouer head , for not looking throughly into it : yet may you not folow a multitude to do euill , neither agree in a controuersie to decline after many , and ouerthrowe the truth . And verie certeine I am , that no one sound writer , either old or new is of your mind : but rather the contrarie . As for my selfe , I neuer could see any shew of reason tending that way . For the Lord God , as he hath endued man , and euery liuing thing , with their proper nature , substance , forme , constitution , qualities and gifts , and directeth their wils , faculties , and powers accordingly : so hath he alotted to spirituall creatures , their owne substance and properties seuerall alone to themselues , and appointed them their lawes and limits , beyond which they cannot possiblie passe the bredth of an haire . And therefore , as it is absolutely against the ordinance of God , that I should flie like a bird , or swim like a fish , or creepe like a worme , or become another creature in forme , to that which by nature I am , insomuch , as if God would giue me leaue , I could not possiblie do it , for it were flat contrarie to his owne ordinance and decree , yea , and euen opposite to the naturall constitution of that bodie which he hath created and giuen me : so is it vndoubtedly incredible , that either a diuell should be essentially transformed into a man , or a man substantially turned into a diuell , or that either of both , should reallie change themselues into any other nature , substance , forme , constitution , qualitie or gift , then those verie same which they haue by creation , yea , or that they should possiblie applie those which they haue , to any other end or vse then that which God himselfe naturally decreed , and directeth them vnto . Otherwise , either God should be contrarie to himselfe which is farre from him : or else those things must needs be supernaturall , and so , a true miracle in whom soeuer . Neither yet is Gods omnipotencie hereby qualified : but the diuell his impotencie is rather manifested , and more liuely declared . Who hath no further power then that which God from the beginning hath appointed vnto him : and the same also consonant to his owne nature and substance . The diuell ( I confesse ) may well be restrained from his naturall faculties , power , and will : but ( being Gods minister ) beyond the same he cannot possiblie passe the bredth of a pinne , neither yet any other waies , or further imploie his endeuour , then onely in that verie worke which the Lord ( from the beginning ) hath enabled him to do . Which is , that he ( being himselfe a spirit ) may vitiate and corrupt the spirit of man , and therein also he is diligent enough : howbeit for the doing heereof , he cannot substantially alter his forme at all . Philologus . I haue heard many very confidently affirme that the diuell hath appeared to them in the likenes of a man , a cocke , a catte , or a dogge . Orthodoxus . Yea , but how are those confident affirmers certeinly sure , that , the man , the cocke , the catte or the dogge , whose likenesse they sawe in appearance , was indeed , and in truth either spirit or diuell : and not rather the Legerdemaine of some coniuring Priest , or cousening companion . For , if a diuell can indeed essentially transforme himselfe into the likenes , figure , or shape of a man , a dogge , a catte , a mouse , or a toade ▪ whie can he not also transforme , a man , a dogge , a catte , a mouse , or a toade into the likenes , figure , or shape of a diuell , sith there is a like reason and possibilitie of both ? Howbeit , we may not beleeue ( saith Augustine ) that , a mans bodie can ( by any Arte or power of the diuell ) be transformed into the lineaments of a beast : much lesse into the forme or substance of any infernall diuell . Besides that , if spirits and diuels may possiblie transforme themselues into an humane bodie : then could not Christ his argument propounded to Thomas , be currant & good , where he saith , behold my hands and side , and put thy finger into my hands , and thrust thy hand into my side : and be not faithlesse , but faithfull . All this ( how truely soeuer deliuered by Christ ) could neuer ( in truth ) haue satisfied Thomas concerning the resurrection of Christ : if it be true in deed that diuels can truely transforme themselues into true naturall bodies . For Thomas ( remayning vnsatisfied ) might boldly haue answered thus , oh sir ? why doe you will me to handle your hands and sides ? that is no certeine argument , to demonstrate vnto me your rising againe from the dead . Because , spirits and diuels ( you know ) they can truely transforme themselues into true naturall bodies : and therefore ( notwithstanding such an experimentall , or sensible knowledge ) you may rather be some transformed spirit or ghost to deceiue me , then my Lord and my God which came for to saue me . Thus then you see , that ( if these essentiall transformations be concluded for currāt ) Thomas his incredulity ( for any thing heard ) might passe vncontroled . Exorcistes . Though the diuell cannot alter his forme substantially , yet may he change the same in shape or figure , I doubt not , and such a distinction hath Bodin , saying : The essentiall forme namely , reason it selfe , is not changed : but onely the outward shape or figure . Orthodoxus . Bodin , he strikes it dead no doubt . For , here he maketh the diuell a cunning iugler , who ( by casting a miste before mens eies ) can giue to spirituall substances , what outward figure and forme he please . Howbeit , till Bodin be able to demonstrate truely vnto vs , that the diuell may haue power to alter essentially a spirituall substance : we will neuer acknowledge any possibilitie of transforming their shape or formes at all . Exorcistes . Well , yet Augustine subscribes to such transformations . Orthodoxus . He doth I confesse . Yea , those , and other like matters are so common in many of his workes , as , I am driuen to suspect they were rather cunningly foisted in by some cunning popish coniuring Priest , to credit his cosening practises : then carefully inserted by Augustine himselfe , to set foorth a truth . Howsoeuer , I say with Cardanus , that , how many of those transformations Augustine saith he hath seene with his eies : so many I am content ( for the reuerence I owe him ) to giue credit vnto . All the rest I account but Cabalisticall conceits ; and no better ( in effect ) then foolish toies to mocke an Ape . Yea , and so much the rather , because Augustine himselfe affirmeth those transformations to be but phantasticall : and that they are not according to the veritie , but according onely to their outward appearance . Lycanthropus . Yet , such then according to outward appearance . Orthodoxus . I alow no such supposed appearances made by diuels : because , I find no such power giuen them by God in all the scriptures . Besides that , if we admit , that diuels may take onely but formes , or shapes vpon them , though not the very substance it selfe of a true naturall body : yet then also Christ his argument made ( else where ) vnto his disciples had not been sound in euery point , saying thus : handle me and see , for a spirit it hath not flesh and bones as you see me to haue . Setting downe visibility and palpability , as things opposite to the nature of spirits and diuels : reducing his disciples ( in discerning of spirits ) to the iudgment , first , of their eies , and then next of their hands , and arguing thus . Spirits can neither be seen nor felt : but I may both be seen and felt , therefore I am no spirit . And then next , he reasoneth a disparatis , thus . A spirit it hath neither flesh nor bones : but I haue both , therefore , no spirit . Putting down there you see ) very apparant and manifest properties to seperate himselfe in shew , from a spirit . And therefore , if spirits and diuels haue power by any possible meanes , to transforme themselues but into the onely outward formes and shapes of true naturall bodies , though not substantially transformed in deed : yet could not that which Christ concludeth , haue soundly established the disciples faith concerning the true body of Christ. Because they ( by reason of such supposed apparitions ) remaining still doubtfull ; might haue fitly replied thus . Good sir , though spirits and diuels haue not substantially flesh and bones , and therefore , no true and substantiall bodies : yet can they truely transforme themselues into the outward shapes and formes of true naturall bodies : and so notwithstanding , we may be deceiued in an onely outward appearance . These exceptions ( you see ) the disciples of Christ they might iustly haue made : neither ( if these transformations be vndoubtedly true ) might Christ so sharply haue blamed their vnbeleefe . Lycanthropus . Spirits ( I confesse ) they are not palpable , but only visible : and therefore , not the seing ( without the handling ) might wel haue satisfied Christ his disciples . Orthodoxus . Yea , but ( whatsoeuer you imagine of the other disciples ) if you rightly way , and exactly consider the text it selfe with the seuerall circumstances ) you may plainely perceiue , that the fault of Thomas his incredulity was secondly bewraied and condemned : for that the durst neither credit the vewe taken by the other disciples , nor trust his owne eies concerning the truth of Christs body . For ( saith Christ ) because thou hast seen ( not because thou hast felt ) thou beleeuest . Also , blessed are they that beleeue and see not : and not they that beleeue , and feele not . Giuing thereby to vnderstand , that our corporall eies may truely discerne betweene a spirit , and a true naturall body : which were not true , if spirits and diuels could possibly transforme themselues into any visible shapes or formes of true bodies , for thereby the sence of seeing might soone be deluded . And in very deed , it is very erronious for any to imagine that the eies may possibly be deceiued , in discerning between spirits and diuels , and true naturall bodies : as appeareth by sundry scriptures . Wherein Christ very sharply reprooueth his owne disciples : for not crediting the iudgment of their owne eies in such a case . Which could not ( I say ) be a certeine rule ; if spirits and diuels can truely and essentially transforme themselues into true naturall bodies : or but change themselues into the true shapes and formes of such bodies . And , this ( I beleeue ) doth break the very neck of those your supposed transformations of spirits and diuels whatsoeuer . Lycanthropus . This that you say is vndoubtedly true , and yet , still me thinke the diuell should haue power , so to transforme himselfe , either in substance , or appearance at least : although I my selfe am vnable to render any one reason thereof . Orthodoxus . It is verie ridiculous ( saith one ) for a man to leaue manifest things , and such as euen by naturall reason may soundly be prooued : and so , to seeke after vnknowen things , which , by no likelyhood may be conceiued , nor yet tried out by any rule of reason : but , Good Lord , how light of credit is the wauering minde of man ? How vnto lies and tales , his eares attentiue all they can ? Lycanthropus . Good maister Orthodoxus ? I am drawen ( by the very force of your speech ) into a maruelous perplexitie . For when I examine the weight of your reasons propounded , I am driuen to denie the transformation of spirits and diuels : but , so soone as I returne to the necessarie consideration of my present distressed estate , then , that former new-bredde conceit is cut in the necke , and squashed quite . Orthodoxus . And why so I praie you ? Lycanthropus . Surely sir , because I my selfe am essentially transformed into a woolfe : I make no question , but that diuels can also substantially change themselues into any true naturall bodie . Orthodoxus . Verie true as you say : the one is euery way as possible as is the other . Lycanthropus . Why , then alas , the Lord be mercifull to vs : for what man in the world may possiblie be free from their malice ? Philologus . How now Lycanthropus , are you indeed in good earnest ? doe you verilie imagine you are essentially transformed into a woolfe ? now surely , this is the oddest iest that euer I heard . Lycanthropus . Nay , nay ( alas ) it passeth a iest : for I finde it and feele it to true by experience . Physiologus . Well said Lycanthropus , now I perceiue your name was not giuen you for nought : it being so proportionablie answerable to your phantasticall nature . You are called Lycanthropus : that is , a man transformed to a woolfe : which name is verie fitlie deriued from the verie disease it selfe that disorders your braine , called Lycanthropia . Which worde , some Physitions do translate Daemonium Lupinum , that is , a wooluish Demoniacke : others Lupina melancholica , and Lupina insania , that is a wooluish melancholie , or a wooluish furie and madnes . And it is nothing else in effect , but an infirmitie arising vpon such phantasticall imaginations , as do might●ly disorder and trouble the braine . Lycanthropus . An infirmitie say you ? It is a verie strange and fearefull infirmitie , that can so essentially transforme a man into a verie naturall woolfe ? God blesse euery good man from such kinde of infirmities . Physiologus . Had you liued in such a time , as beasts , and beares , & woolues were supposed to speake like men : it had beene an easie matter ( I perceiue ) to perswade you that you are a woolfe . Lycanthropus . Yea , but how are you able to perswade me the contrarie ? Physiologus . That may easily be done , by describing briefly vnto you , the verie true nature of that the aforesaid diseases , which so fearefully affecteth your minde , with these phantasticall imaginations and fond conceits . Lycanthropus . I praie you then describe it plainly vnto me . Physiologus . With verie good will. Wherein you must principally consider , that the verie first matter which causeth Ly●anthropie , or this wooluish Demoniacke : consisteth in the very selfesame matter or stuffe that maketh in any other man else , a melancholike humour , for either of both are melancholike persons . Howbeit , the peculiar cause it selfe which more especially procureth Lycanthropie , is either that kinde of mela●choly which ariseth properly of choler adust : or that which comes of a simple and naturall melancholie . Sometimes also it proceedes of an impostume of bloud in the braine : but verie seldome of bloudadust . Now then , that Lycanthropie which ariseth onely of the abundance of a simple melancholie , as it is ( for the most part ) the verie woorst of all , & therefore is called Lupina insania , a wooluish furie or madnes : so is it commonly seated in the exteriour parts of the braine , and hath an operation not vnlike to the matter of a desease , called Karabitus , which is a hotte impostume of the head , seated in the verie ventricle of the braine it selfe , causing choller adust , and the melancholike matter verie much to abound . Whose vaporous humors ( vitiating and corrupting the braine , ) doe procure the patient vnto a verie deepe sleepe . Wherein his phantasie is fearefully troubled with the dailie impression of such fearefull and strange imaginations as do cause the interiour spirits of the braine to waxe verie wilde and fearefull : by reason of those blacke and cloudie representations : which were receiued before in the phantasie . And heereof it is , that some vnskilfull Physitions , do so rashly ascribe this humorous disease to the operation of the diuell : and that the ignorant people do absurdly imagine the partie thus affected , to be vndoubtedly possessed of diuels , Howbeit , they should certeinly know , that a cholerike humour ( so soone as an extreme adustion affecteth the same ) is foorthwith conuerted to furie or madnes : neither is it then satisfied with an onely simple melancholike affection . This disease , it hapneth to men especially in Autumne through the malitiousnes of the humors abounding , and eftsoones is encreased in the spring , & in summer : yea , & it is then the extreamest of all when the north-winde blowes , by reason of the drines thereof . The signes that commonly fall foorth in the beginning of this disease , are these , namely , strange conceits and feares , a pronesse to anger : the partie affecting solitarinesse , hauing a fearefull swimming and turning about of the braine . Howbeit , when the disease is once growne to perfection : then there folowes verie fearfull and strange effects . For , some are afraide the heauens will ouerwhelme them forthwith : some feare the earth will swallow them quicke : some stand in continuall dread of theeues : and others againe , that woolues will enter into them . Some imagine themselues to be diuels , birds , and vessels of earth : yea , and that they be truely transformed into woolues , and therefore they do counterfeit their voices , & wander about in the fields . This vndoubtedly is your present disease : & this is that which makes you so resolute concerning the supposed possession of spirits and diuels . All which you may plainely perceiue , is nothing else in effect , but a phantasticall conceit , occasioned only vpon those disordered humours which hurt and trouble your braine . That which any further concerneth the nature , the causes , the circumstances , and cure of Lycanthropie : you may see more at large in Wierus his workes . Lycanthropus . This is very strange I assure you , and more then euer I heard : albeit I haue felt the experience thereof in my selfe . Physiologus . Not so strange as true : and therefore , forsake your folly in time . Orthodoxus . I pray you hartely doe so , and that so much the rather : by how much the diuel ( in working vpon that disordered humour ) will be ready eftsoones to abuse you afresh . In consideration whereof , I will shew you what the Ancyran councell a●d others haue carefully decreed against such humerous persons , saying thus . Whereas certeine gracelesse women ( seduced wholly by satans illusions ) doe verely imagine themselues ( for certeine howers in the night ) to be riding vpon woolues and beasts with Diana the pagane Goddesse , and to passe through sundry countries : through which erronious conceite , they ( being grosly abused ) doe verely beleeue those things to be true , yea , and ( in beleeuing the same ) do fearefully straggle from the true sauing faith . It appertaineth therefore to the ministers ( in euery their seuerall churches ) to publish and confute the falshood hereof : and withall , to strengthen the minds of their people against euery such phantasticall and fond illusion of satan . Who eftsoones assailing the minds of humerous women , and ( through infidelity ) conpling them sure to himselfe , deludes their said minds with dreames and visions : making them sometimes mery , and sometimes sad : shewing them sundry persons , both knowne and vnknown : yea , and leading them dangerous bie-waies to their owne destruction . Thus you see the councels decree against these rouing conceites , wherewith your selfe ( at this present ) is fearefullie tainted : and therefore , forethinke you thereof in time . Lycanthropus . Are there then no essentiall transformations at all ? Orthodoxus . No verily , whatsoeuer they seeme in shewe , they are but illusions and sleights of the diuel to deceiue : and therefore ( I aduise you to winde your selfe from them with speede , for feare of a further mischiefe . And , because you shall not imagine this councell I giue , to be but a dreaming deuise of my owne : therefore , ( besides that which was spoken before ) I will yet further make knowen vnto you , how generall councels , many good writers , yea , and the Popes owne canons do all iointly condemne and pronounce this peeuish opinion concerning the supposed transformation of diuels , to be impious , absurd and diuellish , and the maintainers thereof to be woorse then Infidels , saying thus : Whosoeuer beleeueth that any one creature can be made or changed into better or woorse , or to be transformed into any other shape , or into any other similitude , by any other then by God himselfe the creator of all things : without doubt , he is but an Infidell , and woorse then a Pagane . And therewithall , this reason is rendred . Because ( say they ) they doe therein attribute that power to a creature : which onely belongeth to God the creator of all things . By this you may plainely perceiue , of what reckoning these your supposed transformations haue beene in former times . Philologus . Lycanthropus ? your opinion ( it appeareth ) is plainely condemned of all : and therefore , forsake it for shame . Lycanthropus . So I do I assure you : praising the Lord with all my hart , for bringing me thus to behold the folly thereof : yea , and am hartely sory , for being bewitched therewith so long , being also ashamed now of my odious name . Physiologus . The Lords name be blessed for this your happy illumination in Iesus Christ. Pneumatomachus . Yea , and the Lord grant the like happy successe , to our further proceedings . Lycanthropus . So be it . But good Master Orthodoxus , I remember full wel , how that ( in the beginning of our conference , where we handled the power of spirits aud diuels ) you spake of a twofold possession : the one reall , the other actuall . The first you haue fully confuted : notwithstanding any thing spoken to the contrary . Howbeit , of the other , the question is ordinary in euery mans mouth : and therefore , I pray you hartely shew vs your iudgement also therein . Orthodoxus . What ( I pray you ) is the common opinion of men concerning the same ? Lycanthropus . I here of none that make any doubt of actuall possession : yea , and the Exorcist also who cast out the diuel at Magnitton ( howsoeuer he faggeth with me now , concerning his first conceite of real possessions ) he is very confident ( in the very title of his apology ) to auouch the yong man to haue been actually possessed of satan . Exorcistes . I doe so in deed , and I make no doubt thereof at all being able ( I hope ) to mannage the same against all men , yea euen to the death . Orthodoxus . What are you able to mannage against all to the death ? Exorcistes . That the diuel hath , and may haue now ( euen in these daies of the gospel ) an actuall or powerfull possession in men . Orthodoxus . What man ? are you now fled from your idle conceit of essentiall possessions , to the supposed actuall possessions of spirits and diuels : this , as it argueth euidently great want of munition to mannage that matter ; so it haleth vs perforce to follow your footings awhile , in these your wandring vagaries , that so ( being forcibly beaten from all hope of recouering your former hold ) you may be forced ( at the lenght ) to yeeld vp the conquest in the open field . Howbeit , this question ( I perceiue ) doth craue a larger discourse then the present time will afoord : especially , our dinner being now in a readinesse , and staying vpon vs. Let vs therefore ( for the present ) put an ende to our speech , till we haue refreshed our selues with the good blessings of God : and then afterwards walke foorth , and conferre of this point to the full . Pneumatomachus . Sir you may account vs for bold and impudent guests , that are thus troublesome and chargeable to you . Orthodoxus . My ministerie is allotted to these kinde of troubles , and my cheare , I account well bestowed vpon such sort of guests : therefore , make no more strangenes , but , arise and goe with me , Philologus . We praise God for your kindnes and care concerning our bodies and soules : and therefore doe thankfully accept of your offer , and dutifully attend on your person . Orthodoxus . Let vs then arise , and depart . The end of the fifth Dialogue . The sixth Dialogue . THE ARGVMENT . Of actuall possession , what it is ? And whether the diuels now ( in these dates of the Gospell ) do actually possesse either the minde or the bodie : by an extraordinarie afflicting or vexing ? The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . HAuing blessed the Lord for his benefits , the choice shal be yours , whether you will walke foorth abroad : or , keepe close in my Parlour , and conferre there of the question for one or two howers . Physiologus . Sir , you remember the Prouerbe . After dinner sit a while : and after supper walke a mile . The which , as it accordeth verie fitly with the rules of Physicke : so will it be a furtherance to the maine purpose it selfe , which we haue in hand . Orthodoxus . You say verie well . Goe to therefore Exorcistes proceed in your purpose : and tell vs what you hold concerning this point . Exorcistes . This I haue hitherto , and yet still doe confidently holde : That the diuell , euen in these daies of the Gospell : hath an actuall possession in men . Orthodoxus . Well then ( before you produce your proofes ) let vs first put downe the question it selfe in it proper termes : that so , we may the better perceiue the verie point of your purpose . Lycanthropus . I pray you proceed in that course . Orthodoxus . With verie good will. For so the matter controuersed betweene vs , may more fitly be comprehended within the true bounds of an orderly conference . Philologus . A verie conuenient course , in my proper conceit . Pneumatomachus . I am iust of your minde . Exorcistes . Neither know I of any one that dissents from the same . Tell vs therefore , I praie you : what is actuall possession ? Orthodoxus . The actuall possession , is that effectuall working power , wherewith the diuels ( by an operatiue permission of God ) doe extraordinarily , and in most woonderfull manner afflict , molest , torment , and vexe some speciall persons ( in a speciall iudgement of God ) put ouer vnto them , for that speciall purpose . Wherein , we haue first to obserue , the primarie efficient cause : namely , the speciall purpose and iudgement of God. Then next , the secondary efficient cause : I meane , the effectuall working power of the diuell . Thirdly the materiall cause : that is to say , the affliction , the torment , and vexation it selfe . Fourthly , the formall cause : namely , an extraordinarie manner of working . And lastly , the finall cause : I meane , some speciall purpose of God , best knowen to his wisedome . Lycanthropus . How manifold I pray you , is this actuall possession ? Orthodoxus . It is twofold : namely , either mentall or corporall . Lycanthropus . What meane you by the mental-actuall possession ? Orthodoxus . My meaning is not , that the diuell doth really enter , and essentially , or inherently dwel in the possessed mans minde , which we denied before , when we conferred of the real-mentall possession : but , that he doth onely actually afflict , and effectiuelie torment the possessed mans minde . Lycanthropus . What meane you , by actually afflicting the possessed mans minde ? Orthodoxus . By actually afflicting , I vnderstand the effectuall and powerfull operation , wherewith the diuell ( for the present ) doth so fearefully molest , and so strangely depriue the possessed mans minde it selfe , from the present vse of all reason : as he makes him euen senseles and woode , verie violently to rush headlong into fire and water , and outragiouslie to runne vpon desperate aduentures . Lycanthropus . And what call you the corporall actuall possession ? Orthodoxus . I call the corporall actuall possession , that ineuitable working power : whereby the diuels doe actually torment and vexe the whole , or some speciall part of the possessed mans bodie . Lycanthropus . What meane you , by actually tormenting the whole or some part of the bodie ? Orthodoxus . My meaning is , that , the diuels ( for the present ) doe , either powerfully disable the whole , or some part of the possessed mans bodie , from the orderly accomplishment of their peculiar and ordinarie operations appointed of God , by depriuing the said body foorthwith of seeing , of hearing , of speaking , of walking , by bowing and bending togither : or do otherwaies , verie effectually enable the saide bodie , or the seuerall parts thereof , with some extraordinarie , and vnnaturall force , for the fearefull effecting of many outragious , and most mischieuous practises . Namely , the remaining day & night among graues : the knapping in sunder of chaines : a violent rending , and tearing : a tumbling headlong into fiers and waters : a scriking , a wallowing , a foaming , and leauing for dead . Pneumatomachus . These actuall possessions , are fearefull possessions . Orthodoxus . They are so I confesse . But what saith Exorcistes to those things that be spoken ? Exorcistes . Sir , the description which you haue made of actuall possession , with those her seuerall kindes : I approoue in euery point . But , tell me in good earnest , do you absolutely denie euery such actuall possession ? Orthodoxus . I doe freely acknowledge , that the same was vndoubtedly in vse in the daies of Christ : howbeit , I do flatly deny any further continuance thereof now , in this time of the Gospell . Exorcistes . Men may denie the sunne-shine at mid-daie : if they coulde beare vs in hand we were blinde . Orthodoxus . And , men may affirme the moone to be made of a greene cheese : if they could make vs beleeue what they list . Howbeit , affirme what you will : we are commanded to search the scriptures , and to trie out your spirit , before we beleeue you . Licanthropus . Good maister Orthodoxus , resolue vs I praie you in this so intricate and doubtfull a matter : for al men do acknowledge , and my selfe hath hitherto euer held the actuall possession of diuels , Orthodoxus . I do neither respect what the most men acknowledge , nor greatly regard what your selfe do hold so long as I haue truth on my side . We must not runne after a multitude in the doing of euill : nor agree in a controuersie to decline after many in ouerthrowing the truth . You also held the reall possession of diuels not long since , which now you disclaime : and so will you do this other I doubt not before it be long . Lycanthropus . Verie true as you saie : and therefore I lay my hand on my mouth . Exorcistes . Sir , notwithstanding these your cloked insinuations , I make no question at all , concerning the actual possession of diuels , euen now in these daies of the Gospell . Orthodoxus . Why man ? The Lord God neuer purposed , much lesse hath he openly auouched the perpetuitie thereof in any part of his word : therefore , the same was onely temporarie , and no way perpetuall . Exorcistes . Yes sir ? a perpetuall commission for repelling the actuall possession of diuels , was vndoutedly giuen by Christ and the same very formally executed also by his owne disciples : as appeareth plainely in sundry scriptures . Orthodoxus . Frame your argument from those places of scripture . Exorcistes . I frame it thus . The commission giuen by Christ , for repelling the actuall possession of diuels remaineth perpetuall : therefore , the actuall possession it selfe , remaineth also perpetuall . Orthodoxus . Prooue in your antecedent , the perpetuitie of that commission . Exorcistes . Why sir ? there is no one expresse inhibition thereof in all the scriptures . Orthodoxus . Sith you so resolutely insist vpon the perpetuity of that commission : I entend to driue you away from that couert , by arguing ( from the tenour of that selfesame commission ) against you thus . If that commission giuen by Christ for repelling the actuall possession of diuels , be vndoutedly perpetuall in these daies of the Gospell : then the drinking of deadly poison , with warranted safety from all bodely harme , is also perpetuall . Good sir ? let vs foorthwith behold I beseech you in your owne person , an experimentall demonstration of this one thing , first : and we wil the rather beleeue you in all the rest . Philologus . Maister Exorcistes , you were much better ( in my simple conceite ) to giue ouer this argument quite : then be forced , thus to demonstrate the truth thereof to the world . Exorcistes . Not so . For , the whole contents of that selfesame commission , saue onely the expelling of diuels : were altogither temporary , and no waies perpetuall . Orthodoxus . Who dare auouch the perpetuitie of that actuall possession of Diuels : more then of any the rest ? Nay , who would not much rather account both it , and the rest of those the miraculous operations comprised iointly together in one and the selfesame commission , to be euerie of them vndoubtedly determined : because , those temporarie officers whereunto they properly appertained ( namely , Apostles , Prophets , Euangelists , and the seauentie disciples ) are long since determined . Who being euerie of them extraordinarie officers , receiued ( togither with the office it selfe ) extraordinarie grace and power from aboue , to accomplish the same . Whereas the ministeriall functions of Pastor and Doctor ( perpetually remaining to the ende of the world ) are both of them ordinarie functions : and therefore , to be ordinarily directed , disposed and guided , according to the ordinarie Constitutions , and Cannons contained in the word . Exorcistes . Notwithstanding the Pastor and Doctor be ( in verie deed ) but ordinarie officers : yet I doubt not at all , but that some certaine of them ( as seemeth good to the Lord ) may also be endued with an extraordinarie power and grace for repelling the actuall possession of diuels . Orthodoxus . Seeing you stand with such a setled pertinacie in your proper conceit , I doe argue against you a fresh on this sort : The extraordinarie power of casting out diuels , was peculiarly appropriated to Christ himselfe , and his owne disciples : therefore , the said extraordinarie power doth not ordinarily appertaine to any ordinarie ministerie succeeding that primitiue age . And , if no extraordinarie power for expelling the actuall possession of diuels remayneth perpetuall : then , neither the actuall possession it selfe remaineth perpetuall . Exorcistes . But , why should that extraordinarie power be peculiarly appropriated to Christ himselfe , and his owne disciples ? Orthodoxus . Because the verie maine endes of euerie such extraordinarie and miraculous worke , were to be accomplished especiallie , and onely by them . For first , our sauiour Christ being both God and man , but yet vtterly vnknowne to the world : it was therfore vndoubtedly meete , that he especially , and only he himselfe ( by some such extraordinarie and miraculous workes as none other might possibl●e do ) shoulde apparantly make knowne to the worlde , the admirable power of his Deitie . As also , his owne disciples , they being extraordinarily and specially appointed to preach and to plant the Gospel of Christ throughout the whole world : it was likewise vndoubtedly necessarie , that , the infallible truth of such heauenly doctrine so extraordinarily deliuered from them , should ( in an especiall regard of the strangenes thereof ) euen by those their extraordinarie actions also ( as by the supernaturall seales of the Almightie himselfe ( be perpetually established to the ende of the world . In an onely consideration whereof , euen , those their peculiar prerogatiues ( together with an extraordinarie abilitie in preaching the Gospell ) were especially , and onely bestowed on euerie of them , as verie plainely appeareth in the authenticall tenour of that selfe-same commission , saying , Goe preach to all people , and tell them the kingdome of heauen is at hand : heale the sicke , cleanse the leapers , raise vp the dead , and cast out diuels . Now then , this the aforesaid cōmission , with these peculiar graces & powers , being thus extraordinarily appropriated to the disciples themselues : they proceeded accordingly in an extraordinarie execution therof , & preached the Gospel euerie where , the Lord working together in euerie of them , and , confirming the word with miracles following . Exorcistes . Sir ? howsoeuer you seeme to determine the extraordinarie power for repelling the actuall possession of diuels , togither with the Disciples daies : yet , this I am certeine , that Iustinu● Martyr , Tertulian , Cyprian , Augustine also , and the Councel concluded at Bracha , doe all ioyntly affirme , that the working of miracles was verie ordinarilie practised in euerie of their times : yea , and it may plainly be gathered from the Ecclesiasticall histories , that the continuance thereof was found in the Church , for eight hundred yeeres after Christ at the least . Orthodoxus . They all write as you say , and the Ecclesiasticall histories also auouch the same : but , what inferre you thereof ? Exorcistes . I inferre from thence , the actuall possession of diuels in these daies of the Gospell . Orthodoxus . I perceiue no such inference thence : for this I suppose , is your argument . Iustinus Martyr , Cyprian , Tertullian , Augustine , the Councell of Bracha , and Ecclesiasticall histories doe all iointly auouch the continuance of miracles for eight hundred yeeres after Christ at the least : therefore the actuall possession also of diuels , so long time continued in vse . This , as it foloweth faire and farre of : so surely , it makes nothing at all for that actuall possession which you plead for your selfe , sixteene hundred yeeres since the comming of Christ. No surely , it doth rather conclude a finall determination thereof , aboue eight hundred yeeres past at the least . But be it , that the continuance also of actuall possession were iointly auouched by euerie of them for eight hundred yeeres after Christ : yet this , as it makes nothing ( I saie ) for the possession impleaded by you : so are we not necessarilie bound to beleeue whatsoeuer they write concerning such matters , we hauing both scriptures and probable reasons impugning the same . Againe , howsoeuer Iustinus , Tertulian , Cyprian , Augustine , the Councell of Bracha , and Ecclesiasticall histories do all iointly auouch the continuance of actuall possession in those times and places wherein they conuersed : yet no one of them all ( how holie or gracious soeuer ) do chalenge such extraordinarie power to themselues , or once write that they dispossessed satan of any one person by him possessed . And therefore they might be deceiued by some false supposall of an actuall possession pretended by others : and so ( by consequence ) that which they write concerning those matters , is of so much the lesse credit , by how much especially , there haue in euerie age of the Church , some seducers sprung vp , who ( for gaine or glorie ) pretending a special power from aboue , for the dispossessing of diuels , both might and did also therein deceiue the wisest of iudgement . Briefly , we are therein to beleeue their writings the lesse : because there be sundrie sorts of diseases in men now adaies , so like to the actuall possession of diuels , as verie fewe or none can hardly discerne the one from the other . Which falling foorth likewise in those former times , might easily drawe those good Fathers into a strange imagination of some actuall possession : there being in truth no such thing at all . Exorcistes . But tell me in good earnest I praie you , do you confidently denie vnto all men , an extraordinarie power for driuing foorth diuels in these daies of the Gospell ? Orthodoxus . Touching any thing hitherto heard I do I assure you . And , for a further confirmation I argue it further thus . If an extraordinary power for driuing foorth diuels be now giuen to any in these daies of the Gospel , the parties then who challenge such power , they must as directly declare that their speciall donation by some peculiar priuiledge from God , as did the disciples of Iesus Christ : My meaning is , that whosoeuer will challenge to themselues any extraordinary power for the working of miracles , they must first testify that power by their extraordinary graces in preaching the gospel , they themselues being before but vnlettered men : and they must also be able , euen as authentically to auouch for infallible truth whatsoeuer they preach , as were the disciples themselues , vpon whom was bestowed especially that peculiar commission , with extraordinary graces and powers to accomplish the same . Otherwise we may shrewdly suspect some legerdemaine in pretending any extraordinary seale : where the toong is not extraordinarily appointed before , the extraordinary pen of an extraordinary writer . For , seeing all extraordinary offices are fully and finally determined long since : we make no question , but the extraordinary graces and powers , attending especially those extraordinary offices , did cease together with the office it selfe . And therefore , there remaining now in the church , but ordinary officers , they ( at no hand ) may challenge any those extraordinary graces and powers beyond their reach ; but must ordinarily attend vpon such ordinary canons and rules , as the holy spirit puts downe for their ordination : and ( in an orderly execution of euery such office imposed vpon them ) they must by earnest study , meditation , and praier , except from God an especiall blessing vpon those their ordinary labours and trauels bestowed . Exorcistes . Howsoeuer the extraordinary offices , and officers are vndoutedly determined long since , as you seeme to auouch : I for my owne part , doe make no question at all , but that the diuels haue now ( in these daies of the gospel ) an actuall possession in some at the least : and that therefore , there is also an extraordinary power in some , to expel them from that their possession . Otherwaies , it were to to absurd , to graunt the continuance of such a disease in the church as the Lord hath reserued no remedie for . Orthodoxus . Thus then you reason . The disease it selfe is still continued : therefore , the remedie also thereof is still continued . I answere , your antecedent is but a pitiful begging of the cause in question . For , the continuance of actuall possession is the very thing we dispute of . We flatly deny it : and your selfe ( not hauing hitherto proued the same ) would now by way of entreaty , obtaine at our hands a grant thereof . Exorcistes . I entreate no such fauour at all ; but doe prooue it thus . All other matters else whereupon the miraculous faith of Christ his disciples did especially worke , namely deafenesse , dumbnesse , blindnesse and such like , haue stil their continuance in the church of God : therefore , the actuall possession of diuels ( comprehended in one and the selfesame commission with them ) it also is still continued in the church of God. Orthodoxus . I answere your antecedent thus . Deafenesse , dumbnesse , blindnesse and such like , they are not still continued in the church , as things actually effected by any extraordinary power of the diuel , but as matters naturally arising in men , by reason of some defect or redundancy in nature , or otherwaies , by meanes of some disordered humours , and such like vnnaturall accidents . Howbeit , the actuall possession we speake of , is no matter naturally arising in men , but a malady rather , that is actually , and immediately wrought by the power of the diuel himselfe . And therefore , this ( you see ) is no sound consequent vz. Infirmities naturally arising in men , are still of continuance in the church : therefore , the actuall possession of diuels , is still of continuance also . Here is no sequel at all . For , the one , I meane those naturall infirmities , they are but ordinary matters : the other , that is , the actuall possession of diuels , was an extraordinary malady , and had an extraordinary power to repell the same . Exorcistes . Sith you acknowledge the continuance of all saue onely that of actuall possession : there can be no question of the continuance also thereof , and I prooue it thus . If deafenes , dumbenes , blindnes , and such like ( being euerie of them in Christes time , the principall matter whereupon the miraculous faith did worke ) are yet ordinarie diseases continued still in these daies of the Gospell , and are onely now cured by Physicke , as by an ordinarie and naturall meanes appointed of God : then , the actuall passession of diuels ( it being also in Christ his time , one principall matter for the miraculous faith to worke vpon ) it also is now an ordinarie infirmitie continued still in these daies of the Gospell , and is only now to be cured by fasting and praier , as by an only ordinarie and naturall meanes appointed of God. But , the first is true in all experience : and therefore also the latter . Orthodoxus . Albeit I should grant you the truth of the first in all experience : yet , your consequent concluded thence , hath in it no appearance of truth , but is vndoubtedly an extrauagant and roauing conceite , nothing concludent in reason , but beyond the bounds and limits thereof . For , howsoeuer deafenes , dumbenes , blindenes , and such other occurrents in nature , be euerie of them ordinarie and naturall diseases , and are commonly cured by ordinarie medicines and other Physicall helpes , as by the ordinarie and naturall remedies appointed of God : the actuall possession of diuels neuer was , nor is now any ordinarie or natural infirmitie , but an extraordinarie torment , actually inflicted vpon some , by the extraordinarie power of the diuel , and therefore neuer yet was nor is now anie waies curable by ordinarie or naturall meanes , but , by an extraordinarie and supernaturall worke of God. So then , howsoeuer your selfe would seeme to make the actuall possession of diuels ( in these daies of the Gospel ) but an ordinarie , or naturall disease , and the supposed cure thereof by fasting and praier , to be now but an ordinarie and naturall remedie , perpetually establisht by God in his Church : yet in verie deed and in truth , the disease it selfe , and the cure also thereof by such meanes effected , are both of them extraordinarie and supernaturall matters , and so by consequence , a miracle surmounting the compasse of all ordinarie and naturall causes . Vnlesse haplie you imagine that the fasting and praiers performed by Exorcistes , are meere naturall matters , and haue in them naturally , some secret naturall vigour , naturally auaileable for the timely expelling of actuall possessions : euen as herbes , and physicall confections haue naturally in them such a naturall operation , as verie fitly accordeth to the timely curing of naturall infirmites . Howbeit , pretermitting the further discourse of this point , till we come to handle the power of dispossessing the diuell : do now obiect what you can for the matter in question , or , giue me leaue to proceed in the rest . Exorcistes . Proceed I pray you , and spare not . Orthodoxus . Wel then , against the continuance of actuall possession I argue further thus . Whatsoeuer in it selfe is perpetually existing , that also in it selfe is ordinarie and continually working . But the actuall possession of diuels ( in these daies of the Gospell ) is in it selfe neither ordinarie nor continually working : therefore , the actuall possession of diuels ( in these daies of the Gospell ) is in it selfe not perpetually existing . Exorcistes . I denie your proposition . Because something may be perpetually existing : which yet is neither ordinarie nor continuallie working : euen as we see by experience , that the brightnes and heate of the Sunne ( though the Sunne it selfe be perpetuallie existing ) yet , neither is the heate thereof ordinarie , nor the brightnesse continually working . Not at such times especially as there is an interposition of cloudes betweene the said Sunne and the earth : or when he which withdraweth his force from this our Horizon , and maketh his progresse among the Antipodes . Orthodoxus . How certeinly , or vncerteinly soeuer the Sunne may be said to continue his appointed progresse , very certeine I am , that the man who endeuoureth to folow your footings at euery turne , shal be sure to finish his owne progresse in an endlesse laborinth . For , how should the actuall possession of diuels by possibly perpetuall , and not be ordinary in it selfe , nor continually working ? Sith that which is perpetually existing , must needes in it selfe , be ordinary , and continually effecting some manner of worke . Besides that , you your owne selfe ( euen in your last answere but one ) did confidently conclude the actuall possession of diuels , to be none other thing now , but an ordinary infirmity , very ordinarily inflicted vpon the church : and the cure also thereof , is to be ordinarily effected by fasting and praier , as by the ordinary meanes appointed of God. Vpon which your assertion , I framed this my last argument against the perpetuitie of actuall possession : whereunto you doe now verie impudently opposse your selfe , by denying the very point you propounded before . Giuing vs thereby to vnderstand by the way , that ( howsoeuer you want a liers memorie ) your toong would be lauish enough : if your teeth would but giue it the scope , to be ranging abroade . Exorcistes . I onely opposed my selfe to your maior proposition , and ( besides our present question , concerning the perpetuitie of actuall possession ) I did further demonstrate the matter , by giuing a fitte instance , borrowed from the brightnes and heat of the sunne . Orthodoxus . A verie fitte instance in deed . For , euen by that selfesame instance wherewith your selfe would demonstrate your matter : I my selfe doe also entend to remonstrate the truth of my argument . Whereas therefore you doe freely acknowledge , that the actuall possession of diuels may ( in deed ) be perpetually existing , but yet , neither ordinarie , nor continually working : giuing vs also an experimentall demonstration thereof ( as you imagine ) from the materiall sunne , which , howsoeuer the same in it selfe be perpetually existing , yet , neither is the heat thereof ordinarie , nor the brightnes continually shining . Mine answere is , that , euen as by taking brightnes and heat from the sunne , you doe ( in effect ) denie the sunne it selfe to be perpetually existing , because , heat and brightnes are essentiall qualities inseparably inherent , and perpetually knit with the sunne : so surely , by denying the ordinarie and continuall working of actuall possession , you doe consequently conclude , that euen the actuall possession it selfe is not perpetually existing . Because the actuall possession of diuels , all the while it is an actuall possession in any existence : so long ( at the least ) the same must needs ( in it selfe ) be ordinarie , and wil effectually performe some actuall experiment . Otherwaies , how may that be truely termed an actuall possession , which doth not agere aliquid : not accomplish ( I meane ) some one act or other . Notwithstanding all this , you labour to vphold the likelyhood of this your imagined instance , by two speciall cautions : the one taken from an interposition of cloudes , the other from the sunne his conuersing among the antipodes . To what purpose these cautions should serue , I perceiue not as yet , vnlesse ( as it seemes by the purporte of your speech ) you would giue vs a watchword , & thereby illustrate vnto vs : that howsoeuer the actuall possession of diuels be in it owne selfe perpetually existing , yet , the same is ( in effect ) neither ordinary , nor continually working . And why so I beseech you ? Because the diuell ( forsooth ) at some one time or other , may happily be playing bo-peepe with the partie behinde a couerled : or may bid vs here in England farewell for a season , while he goe and conuerse among the Cannibals . Howbeit , vnlesse you be able directly to demonstrate vnto vs , that there may be some odde time or other wherein the sunne it selfe , neither in this our horîzon , nor among the antipodes hath his ordinarie course , or is continually shining : doe pardon vs ( I pray you ) though we ( in the meane while ) begin to imagine , that your wits ( by roauing at random among the antipodes ) be turned topsie-turuie , and permit vs withall to conclude as before , that , because the actuall possession of diuels is in it selfe , neither ordinarie , nor continually working , therefore the same in it selfe is not perpetually existing . Lycanthropus . Expresse more plainely vnto vs , what you meane by the termes of ordinarie : and continually working . Orthodoxus . My meaning is , that , if actuall possession ( as the Exorcist affirmeth ) be now in these daies of the Gospell , an infirmitie inflicted perpetually vpon the Church , as are also those other diseases contained iointly with it in one and the same commission : the same vndoubtedly ( as are all the rest ) woulde be much more ordinarie with vs then now it is . I meane , it would bemuch more frequent and often , at manie moe times , in manie moe places , and among manie moe persons then we see it to be . Yea , and it would vndoubtedly , be so much more ordinarie then anie of the rest : by how much more malitiously the diuel compasseth the earth , and goeth continually about , seeking whom to deuour . Whereas the actuall possession which Exorcistes pretendeth , is a thing ( now a daies ) so vnwoonted , and so rare in experience , as , verie hardly it is heard of in twentie yeeres space . Yea , and when the same is generally supposed , to be presently apparant in some : yet , the same euen then , is so vncerteinlie knowne vnto men , as , the verie parties themselues , ( of their owne knowledge ) are vnable to say they be possessed of diuels , neither ( if they were not earnestly perswaded vnto it , by some of the Exorcistes trade ) would they euer imagine , any possession at all . And therefore ( howsoeuer you dreame of the perpetuitie of actuall possession ) the same ( you see ) cannot truely be saide to be ordinarie : but rather , an extraordinarie , and supernaturall matter , surmounting the order and course of nature . Philologus . Surely sir , I am iust of your minde , that , if actuall possession were now , as ordinarie with diuels , as are diseases with men : such and so great is their malice , we should foorthwith haue the whole world actually possessed at least . Exorcistes . That foloweth not . For , howsoeuer the actuall possession of diuels be perpetually ordinarie in these daies of the Gospell : yet is the same no further effectuall then God hath appointed . Orthodoxus . Perceiue you not the absurditie of your speech , in auouching a perpetuall action , without an effect ? Howbeit because you relie so much vpon the perpetuitie of actuall possession . I doe argue further against you thus . Whatsoeuer power our sauiour Christ hath vndoubtedly determined long since ; no man may now hold the same in opinion , nor conscionablie auouch the perpetuitie thereof . But that extraordinarie power which concernes the actuall possession of diuels , Christ hath determined long since : therefore that extraordinarie power of actuall possession , no man may now hold in opinion , nor con●cionablie auouch the perpetuitie thereof . Exorcistes . Prooue your assumption . Orthodoxus . I prooue it directly , from a proportionable respect of the two maine endes of such a possession , namely , the declaration of Christs Deitie , & the confirmation of his glorious Gospell : both which two endes are determined long since , and therefore , the extraordinarie possession of diuels which were especially for those two ends , it also is vndoubtedly ceased . The determination of the latter , ( I meane the confirmation of the glorious Gospell ) shall heereafter be handled at large , when we come to entreat of the ceasing of miracles : in the meane time , this I doe boldly auouch , namelie , that the extraordinarie possession for the other maine ●nd ( namely the declaration of the glorious deitie ) is long since by Christ determined . Exorcistes . When , & where hath Christ determined the extraordinarie possession of diuels , concerning that speciall end ? Orthodoxus . Euen then , and there , where he telleth vs plainely , that , nowe is the iudgement of this world : now shall the prince of this worlde be cast out . Foretelling directly vnto vs , that ( immediately after his death and resurrection ) the extraordinarie , & actuall power of satans possession , should receiue a full , and finall subuersion , as a thing now meerely superfluous to worke vpon , for any further declaration of his glorious Deitie . Exorcistes . Good sir , by your leaue , you do greatly mistake the meaning of that Scripture . For Christ ( by the aduerbe of time , or particle ( now ) doth not precisely , and purposely restraine the final determination of actuall possession , vnto any predeterminate or speciall time : but , thereby doth rather insinuate the perpetuall efficacie of that his own effectuall working power , which ( by the powerfull preaching of his glorious Gospell ) should after his death successiuely shew it selfe vpon Satan , to the verie ende of the world . Orthodoxus . I perceiue you need no Gentleman vsher : for , you can take leaue ( without leaue ) to censure the exposition I giue of that Scripture , by quallifying the literall sense of the particle ( now . ) Which in that place ( you say ) importeth no predeterminate or speciall time : but onely hath reference vnto the successiue working power of Christ ( executed by the powerful preaching of the gospel ) to the end of the world . In deed , I do willingly gra●t that the effectuall working power of Christ , neither doth , nor may possibly determine to the end of the world : for , hee must effectually reigne , till he hath ( actually ) subiected all his enimies vnder his feete . But withall , I do flatly denie the continuance of satan his power of actuall possession to the end of the world : neither may such manner of inference be possiblie enforced from thence . For , what a dalliance is this ? Christ his effectuall working power , must successiuely shewe foorth it selfe vpon satan to the end of the world : therefore the actuall possession of satan , must not , nor may not determine to the end of the world . As though , if the actuall possession of diuels should now finalli● cease , and determine : the effectuall power of Christ could finde nothing at all in satan to worke vpon . But tell me ( I pray you ) had not the diuell at the first of all , a power of possession : and a power of obsession permitted vnto him ? And was , and is he not industrious enough in the execution of both from time to time ? Let continuall experience speake in this point . Now then , if the effectual working power of Christ hath actually , & fully subdued the first : may therefore the efficacy of that his said power remaine now vtterly idle from time to time , notwithstanding any the fiery assaults or harmes which might grow from the latter ? I suppose , nothing lesse . For , remember you not that old saying ? It is as much to keepe an hold : as was before to win the hold . Hence therefore , it is very apparant , that , as the effectuall working power of Christ , hath extraordinarily and actually shewed foorth it selfe vpon satan , by suppressing for euer his power of actuall possession : so surely , the efficacy of that his said power , must now successiuely shew foorth it sefe vpon satan to the end of the world , by repelling his power of obsession , I meane by withstanding his outragious assaults , his cunning circumuentions , his subtile tentations , and by quenching the force of his fiery darts for euer , through the powerfull preaching of his glorious gospel . So then , howsoeuer the continuance of Christs power be granted vnto you : yet , vnlesse you be able withall , very substantially to prooue the perpetuity of satan his actuall possession , you speake nothing at all to the purpose . Exorcistes . Sir ? howsoeuer I may seeme vnable to mannage the common sence which men giue of that place : I perceiue no reason as yet , of your owne exposition . Orthodoxus . Let vs therefore labour the clearing thereof , by this folowing order . First , let vs carefully examine those places of scripture : which ( both before , and after the manifestation of Christ in the flesh ) do purposely entreate of his effectuall working power vpon satan . The next , let vs more exactly analyze that portion of scripture which we propounded euen now : to prooue the final determination of satan his power of actuall possession . And then lastly , let vs endeuour to confirme our said exposition , by the testimony of writers , both old , and new . All this beeing fully effected : the truth of the matter will breake foorth ( I doubt not ) like the Sun in his strength . Lycanthropus . A very excellent order : I pray you proceed in the same . Orthodoxus . With very good will. First therefore , concerning those seuerall scriptures which purposely handle the effectuall working power of Christ , before his manifestation in the flesh : we haue to consider , that the Lord God immediately after the fall of man , did ( for the comfort of the godly , and terrour of satan ) foretell to them both , that , the seed of the woman should bruse the serpents head . In which place , he precisely puts downe one speciall act , to be actually effected by Christ vpon satan , namely the actual subduing of his actual dominion , vnderstood ( in that place ) by the serpents head : and , purposely refers the actuall accomplishment thereof to the future time , saying thus . The seed of the woman ( not doth , or hath ) but rather ( shall ) bruse the serpents head . That is , in processe of time , shall euen actually ouercome the said power of the diuel : hauing also therein , a more speciall relation to the very death of our sauiour Christ , vnderstood ( in that place ) by the brusing of his heele . Now then , from the due consideration hereof , I doe argue thus , namely , that euen as , howsoeuer the diuell may be said to wage war with Christ and his members from time to time , yet , there was one special time predetermined of God , wherein the said diuel was actually to bruse the heele of our sauiour , and that vndoutedly was the very ti●e of Christ his suffering vpon the crosse , whereupon , the diuel accordingly did put into Iudas his hart to betray his maister : so surely , howsoeuer Christ and his members may be said to infringe effectually , the diuel his tyrannicall power from time to time to the end of the world , yet was there one speciall time foreappointed of God , wherein Christ alone was actually to breake the serpents head , and that vndoubtedly , was the very selfesame time wherein Satan brused his heele , I meane the verie time of Christs sufferings , when he said , it is finished . Exorcistes . Why doe you so exactly restraine , the conquest of Christ ouer Satan , vnto the onely time of his sufferings : sith he was , the lambe slaine from the beginning of the world ? Orthodoxus . I restraine not the efficacie , but the very act of Christs conquest , to the onely time of his suffrings . Moreouer , although it be truely said that Christ was the Lambe slaine from the beginning of the world ; yet , that must not be vnderstoode of anie actuall , but of an effectuall sacrificing of Christ , to so manie as in all ages and times doe apprehend the efficacie of his said sacrifice by a liuely faith , which is the victorie whereby they ouercome the world . If therefore , you vnderstand the aforesaid place of an actuall sacrificing of Christ , from the beginning to the end of the world : then surely , your speech is not onely , to to absurd , but withal , it crosseth directly the holie Ghost elsewhere : who telleth vs plainly , that ( if an actuall sacrificing of Christ be there vnderstood ) then Christ must often haue suffred from the worlds foundation . Besides that , it doth quite ouerthrowe the dignitie of Christ his priesthood , aboue the Leuitical priesthood : which is there set foorth by many comparisons thus . The Leuiticall high priest , he sacrificed in a corruptible tabernacle : but Christ in the tabernacle of his owne bodie . He sacrificed with strange bloud : but Christ with his owne bloud . He entred into the sanctuary made with hands : but Christ into heauen it self . He appeared before the materiall Arke : but Christ before God his father . He euerie yeere once , iterated his sacrifice : whereas Christ ( offering himselfe but once for al ) abolished sinne altogither , as wel of the former , as of the ages to come . Then ( after all this ) he renders a reason why Christ could actually but once be sacrificed ; namely , because he could actually but once be crucified . And in the end he cōfidently concludes , that , howsoeuer Christ was but once actually sacrificed , yet , the vertue and efficacie of his said sacrifice , did , and doth effectually extend it selfe to the sinnes which were before , and to the sinnes which succeeded his sufferings . So then ( notwithstanding whatsoeuer you obiect ) you may plainely perceiue , that , euen as albeit Christ his said sacrifice hath euer beene , and euer shal be effectual from time to time , yet , there was one speciall time foreappointed of God , wherein his said sacrifice was actually effected : so surely , that although the effectuall working power of Christ , hath beene , and is euer effectuall from time to time against the power of actuall possession , yet there was vndoubtedly one speciall time wherein the saide power of actuall possession was by Christ actually annihilated , and that was the verie time of Christ his manifestation in the flesh , when as ( by the verie force of his suffrings ) he brake the serpents head . Hereunto also the Euangelist Luke verie aptly accordeth saying . When a strong armed man keepeth his house , the things that he possesseth are in peace : but , when a stronger then he commeth vpon him , and ouercommeth him , he taketh from him all his armour wherein he trusted , and deuideth the spoiles . The Euangelist there , doth allegorically depaint vnto vs the condition , dominion , and practise of satan . For by the strong armed man , he meaneth the diuell . By his house , he vnderstandeth generally the world , and more particularly , the parties actually possessed . By peaceable possession , the power and swaie of his tyrannicall dominion . By the stronger , he vnderstandeth Christ that victorious lyon of the tribe of Iudah . By the binding of him , the irrecouerable weakening of his power of obsession . By the taking away of the armour wherein he trusted , the vtter annihilating of his power of possession . Lastly , by deuiding the spoiles , he meaneth the timely restauration of all poore possessed soules , to the kingdome and seruice of Christ , according to that which Christ saith , now is the iudgement of this world . Vnderstanding thereby , the iudgement of discretion : not the iudgement of damnation , as if Christ should say thus . Now is that selfesame time of the worlds reformation at hand : wherein shall be plainely discerned the chosen seruants of God , from the confounded slaues of Satan . Because , now shall the prince of this world be actually cast out : by the effectuall power of my death and resurrection . Thus then , we haue briefly heard those speciall scriptures : which doe purposely point at the effectuall working power of Christ before his death . Lycanthropus . Let vs heare in like sort , those other scriptures , which doe purposely handle the said effectuall power of Christ ; now since his death . Orthodoxus . Content . First therefore , the holy Ghost saith thus to the Hebrewes . For as much as the children are pertakers of flesh and bloud , Christ also himselfe tooke part with them : that he might destroy through death , him that had power ouer death , that is , the diuell . Wherein , first ( you see ) he puts downe the incarnation of Christ : and then next , he sheweth the maine cause of his saide incarnation , namely , that he might destroy the diuell . Now then , this same destruction of the diuell , it must in no wise be vnderstood of the essence : but of the actions of Satan . For , the diuell ( as touching his essence or ▪ being ) still liueth , and liue must for euer . Howbeit concerning his actions , I meane his tyrannicall dominion , and actuall power : he may verie fitly be said to be now destroied . Because , howsoeuer satan be accounted a prince of this world , and therefore endeuoureth verie proudly to dominire ouer all : yet , when he came vnto Christ , he found nothing at all in him , that is no such matter of subiection as he happily imagined . Neither could he possibly haue any power ouer him at all , or , no further power at the most , then the brusing of Christ his heele , I meane , the crucifying of his flesh . And , this one worke of satan , was that which accidentally procured his proper destruction . For , therefore did Christ take flesh vpon him , that , euen in the flesh , he might conquere him who had conquered flesh : and through death might destroy him that had power ouer death , namely , the diuell , as was shewed before . And this , as it hath reference to the actions , and not the essence of satan : so shall it giue much light to the matter in hand , if we precisely examine the verie word it selfe which the holy Ghost here obserueth . For , he saith not , that Christ hath abated , infringed , or weakened , but that he hath destroied the diuell : that is , that he hath vtterly cut off , exiled , and banished his tyrannicall dominion . For , so much the word tsamath importeth , which signifieth to chaine vp , to exterminate , to driue out , and in such sort to consume a thing , as there remaineth no hope at all of anie possible recouerie . Yea , and the Greeke word catargeo , portendeth fully as much . Now then , howsoeuer Christ may truely be said to haue destroied the diuell : yet , this word ( destruction ) hath not properly any reference to the essence of satan , for , therein he liueth , and liue must for euer , as hath beene declared . Neither may it be fitly applied to Satan his power of obssession , which is not yet vtterly destroied : for thereby , he assaulteth , circumuenteth , and tempteth men still to the end of the world . And therefore , it must necessarily , and more especially be appropriated to his power of possession , which was not onely much maimed , but vtterly destroied by the death of our Sauiour : although yet we denie not , but that this vtter destruction , both may be , and is also ( in some sort ) vnderstood of the whole dominion and power of the diuell whatsoeuer . All which his said powers , were so mightily weakened by the sufferings and resurrection of Christ : as , thereby he shall neuer be able any more now to hurt the elect . Because Christ ( taking part with them in the flesh ) hath destroied through death , him that had power ouer death , namely the diuell . And , hereunto accordeth that which the holy Ghost elsewhere auoucheth , saying , that Christ hath appeared , to loosen , dissolue , or destroy the workes of the diuell . Exorcistes . That ( destruction ) is to be vnderstood of annihilating the venim and sting of sinne and death : and not of a finall determining of satan his power of actuall possession . Orthodoxus . Herein your speech is derogatorious to the efficacie and dignitie of Christs death , in that ( by restrayning the same as you doe , to the onely annihilating of the venemous sting of sinne and of death ) you vtterly exclude the effectual working power thereof , from the actuall determination of satan his actuall possession . For , consider you not what peculiar action therein , the Scriptures impose vpon Christ ? First , he hath been from the worlds foundation , peculiarly appointed of God , to be that promised seede which should bruse the serpents head . Then next , he is vndoubtedly that stronger man , who was to binde the strong armed man : and to deuide his spoiles . Both which places , as they plainly import some peculiar action to be performed by Christ : so doe they vndoubtedly , binde the actuall accomplishment thereof vpon his owne person alone , and that also euen in the future time . Then ( after the fulnes of time , our Sauiour Christ being come in the flesh ) he flatly affirmeth , that euen now shall the prince of this world be cast out . Limitting ( you see ) the actuall effecting of that selfesame peculiar action ( so foretold as before ) vnto the present time of his sufferings . Moreouer , after the actuall accomplishment thereof by his death , the holy Ghost else where affirmeth accordingly , that he hath by death , destroied him who had power ouer death : and againe , that Christ hath appeared to destroy the works of the diuel . Both which last places of scripture , as they plainely import some speciall action effected by Christ in the preter time , as did those other before in the future time : so surely Christ ( after he was come in the flesh ) did likewise alotte the actuall performance thereof vnto that present time of his death , wherein he was actually to finish his predetermined conquest ouer satan himselfe . Now then , this said actuall accomplishment of some special action thus actually effected by Christ : must necessarily haue a speciall reference to the finall determination either of Satan his power of possession , or of his power of obsession . But , not of his power of obsession , for therin he still assaulteth and tempteth mens minds : and therefore , of his power of possession , as was shewed before . Lycanthropus . Let this suffice for the sence of those seueral scriptures , which ( both before , and since the comming of Christ ) do point foorth vnto vs his effectuall working power vpon satan : and now , I pray you analyse that selfesame scripture you propounded of late , to prooue the finall determination of satan his actuall possession . Orthodoxus . Content . Wherein you haue to consider first , that , our sauiour Christ , in saying , Now is the iudgement of this world , now shall the prince of this world be cast out : had an especiall regard to that earnest petition which certeine greekes a little before , did personally put vp vnto Andrew , saying . Good sir ? we also our selues , would gladly see that same Iesus , whom the world so egerly affecteth and followeth . Andrew no sooner perceiued their sute , but he acquainted Phillip therewith : and , they both together propounded the whole matter to Iesus . Now then Iesus , considering ( in the zeale of those greekes ) how all nations affected his preaching and miracles , and came flocking vnto him : he answered Andrew and Philip thus . I perceiue by all signes , that the very hower it selfe is now come , wherein the sonne of man must be glorified in the actuall manifestation of his effectuall power vpon satan by his sufferings and death . Which his said death ( I assure you ) must now necessarily succeed , to the actuall accomplishment of that actuall conquest : a very liuely resemblance whereof you may plainely behold in the wheate corne . Which , vnlesse it doth fall into the ground and die , abideth alone : but , if it doe die , it bringeth foorth abundance of fruit . And euen so , if this body of mine were once wrapped within the bowels of the earth by the dart of death , there would vndoutedly spring many moe branches from thence : as from that liuing roote which quickneth many to eternall life . Neither let any be so dismaied with the sight of my death : as that therefore , they themselues would not gladly vnde●goe the like shame of the crosse . For , whosoeuer is so taken vp with the loue of this life , as he would not ( for my sake ) be throughly willing to put ouer the same to the extreamest aduentures of all : that man ( without question ) shall loose his life . Whereas they that ( for my sake ) doe make themselues ready to forgoe ( if neede so require ) their very life in this world : they shal be sure to preserue the same to eternall life . Yea , and euen you also your selues , whom I haue especially chosen my ministers , to declare my said death to the world : if in your said ministery you desire to serue me aright , you likewise must willingly follow me your Lord and Maister , now leading this dance vnto death . For , wheresoeuer I am ; there must my ministers willingly be . Neither haue I any other purpose in suffering death for you : but , to giue you an example to follow my steps . Wherein if you readily serue me , assure your selues that , then , my father in heauen will honour you highly . In deed , this corporall death ( I confesse ) is extreamely fearefull to flesh and bloud . For , euen my very soule ( I assure you ) is so intollerably tormented with the terrours thereof , as I would earnestly entreate my father , that the approching hower of this my death , might presently passe away : were it not that euen therefore I came vnto this hower . In consideration of which my determined death , I will the more earnestly endeuour my selfe , to vndergoe with patience , the whole bickering whatsoeuer , by crying incessantly vnto my father , and saying : Oh father , glorifie thy owne name in these my appointed sufferings . Moreouer , to the end you may plainely perceiue the fruits of my praier : you your selues shal be eare witnesses of my father his answere from heauen , saying . My son , I haue both glorified it before in thy conception , thy birth , thy baptisme , thy fasting , thy preaching , and miracles : and I will now glorify it againe , in thy death , and resurrection : because therein shal be actually effected the finall ouerthrow of satan his kingdom . And , howsoeuer the people here present may happely imagine this sound from heauen to be but a thunder , or some voice of an Angel at the most : yet I assure you , it is the very thundring speech of my father himselfe . Neither came this voice onely because of my selfe : but for your sakes especially . To teach you assuredly , that , euen now is the iudgement , and reformation of this world : because , euen now must the prince of this world be actually cast foorth from thence , as touching his actuall possession . Yea , and this so glorious a conquest ouer satan : must euen now be actually effected by the power of my death wherein , if I were once lift vp from the earth and fastned withall vpon the crosse : I would then actually determine the actuall dominion of the diuel , yea , and would effectually draw his captiuated prisoners vnder my princely regiment . Now , all this haue I purposely spoken vnto you , to shew you before hand , what death I must die : that , so soone as you perceiue me to giue vp the ghost , you may then certeinely assure your selues , that the whole worke of your redemption from satan , from death ▪ and from hell is actually effected & finished . Thus much for analysing the text it selfe . Wherin you haue heard the occasion , coherence , proceeding , and the orderly conclusion of all the premisses . Lycanthropus . The exposition is plaine , in my simple conceite : let vs therefore now heare the testimonie of writers for further confirmation thereof . Orthodoxus . You shall . And first , to begin with Augustine , he saith , that ( by the iudgement of the world ) we must there vnderstand , not the iudgement of damnation , which is reserued to the last day : but , the iudgement of discretion , which consisteth wholie in reforming the worlde by the expelling of Satan . For , the diuell ( saith he ) possessed mankinde , and held them guiltie of punishment : through the handwriting of sinne . He did dominier in the harts of Infidels , and drewe them ( being deceiued and captiuated ) to worship the creature : by forsaking the Creator . Howbeit , through that selfesame faith of Christ which ( by his death and resurrection ) was ( actually ) established , and through his precious bloud which was shedde for remission of sinnes : a thousand beleeuers being then ( actually ) freed from the power of the diuell , were ( effectually ) coupled to the bodie of Christ , and by the operation of his spirit , became liuely members of his mysticall bodie . For , so Christ expounds himselfe in the very next words saying , Now is the prince of this worlde cast foorth . Vnderstanding by the particle ( now ) that which was then to bee done at his death : not that which he was finally to accomplish at the generall iudgement . The Lord therefore foresawe that worke , which he knewe should be effected after his death and glorification : namely , that many thousands throughout the world , should faithfully beleeue in his death . From whose harts , the diuel who worketh effectually in thē before : should ( actually ) be driuen out by Christs death , and finally be subdued through faith in his name . Exorcistes . The diuell then ( it should seeme by your speech ) was neuer driuen foorth from the patriarkes , before the passion of Christ. Orthodoxus . Not so : For Christ was the Lambe slaine from the beginning of the world . Neither speake we in this place of the effectual : but , of the actuall conquest which he made ouer Satan . Yea , and this I further auouch , that euen as the particle ( now ) in an especiall regard of Christes actuall conquest , respecteth especially the verie hower of his death : so surely ( in some consideration also of Christs effectuall eonquest ) the said particle ( now ) may likewise haue a more speeiall reference to the verie hower it selfe of that his said death . Because howsoeuer the efficacie of that his effectuall conquest , hath ( from the beginning of the world beene alwaies effectuall : yet the vertue and power thereof did more effectually shewe foorth it selfe at the death and resurrection of Christ , then euer before . And euen thus is that place to be vnderstood which Christ elsewhere propoundeth , saying , that the holy Ghost was not yet giuen : because Christ was not yet glorified . Not , that the holy Ghost was neuer giuen to the fathers before , for holy men of God , spake euer as they were mooued by the holy Ghost : but that hee was neuer so vniuersally , nor so effectually giuen as after , when he was in all abundance powred forth vpon the Apostles , vpon old men and children . Euen so , the diuell in like manner he was vndoubtedly cast foorth of the fathers from time to time by the effectuall conquest of Christ : but yet , neuer so vniuersally nor so effectually driuen forth , as after that actuall conquest of Christ on the crosse . Exorcistes . If the diuell be now so vniuersally , and so effectually cast foorth from the faithfull as your selfe doe auouch : then the faithfull ( it seemes ) are now free from temptations . Orthodoxus . That foloweth not . For , howsoeuer the diuell his actual possession be actually expelled : yet ceaseth he not stil to assault & to tempt the children of God. Howbeit , it is one thing to raigne inwardly , and another to assault outwardly . For the best defenced cities of all , are eftsoones of the enimie besieged : yea and somtimes verie hotly assaulted . Notwithstanding , though the diuel doth daily cast foorth his fierie darts : we are spiritually armed with the complete armour of God. Yea , and if at any time we hap to be wounded : the Physicion hee is euer at hand to cure our soules . For , what pray we for else , when we say , Forgiue vs our trespasses : but onely that our woundes may be healed ? And what other thing else doe we aske , when we say , Lead vs not into temptation : but , that he which besiegeth , and assaulteth vs outwardly , may neuer breake in vpon vs on any side , neither yet , by any fraude or force may be able to conquer a fresh ? So then , albeit the diuell doth practise his policies daily against vs : yet , forsomuch as he hath nowe no abiding place in that hart where faith is resiant : he may fitly be saide to be both actually , and effectually now cast foorth . Hitherto Augustine . Exorcistes . Proceede in propounding the rest of your writers . Orthodoxus . I will. Next therefore for Chrysostome , he saith , Nowe shall the prince of this world be cast foorth : that is ( saith he ) be tumbled downe headlong . For the diuell , who ( before that time ) did domineir , and beare the whole swaie in the world : shall nowe be ouerthrowne , and violently cast foorth as it were with a sling , at the passion of Christ. Againe , Theophilact , vpon these wordes ( Now is the iudgement of this world ) writeth thus . This ( saith he ) doth fitly accord with the premisses . For , the father protesting before from heauen , that he would glorifie his name againe : Christ sheweth heere , the maner how his said name should be glorified . Namelie , when as ( by casting foorth the prince of this world ) the worlde should be iudged , that is , reuenged of satan . For , this casting forth , is a metaphor , taken from such as ( being iustly condemned in iudgements ) are actually cast foorth from the tribunall seate . Or , by this casting foorth may be vnderstoode the exiling of satan into the externall darkenesses : because now he hath lost his dominion ouer the faithfull . Neither shall hee euer be permitted to raigne ( as before ) within men , I meane , either in their mindes , or their mortall bodies : for I will ( saith Christ ) now draw all men vnto my selfe . Howbeit , because men cannot pos●iblie be brought vnto me , all the while they are captiuated , and fast bound by that tyrant : Hauing therefore thus ( actually ) conquered satan , cast him foorth , and broken a sunder the yron barres of his power by my death : I will now ( effectually ) draw all men vnto me , in despite of his teeth . Againe , Lyra saith thus . Now is the iudgement of this world : that is , the iudgement for this worlde . Because ( saith he ) the world nowe , by the definitiue sentence of God , and through the power of Christs death , is ( actually ) deliuered from the power of the diuell . And therefore it foloweth , that , now the prince of this worlde shall be cast foorth by the passion of Christ. By the power of which passion is set open vnto vs the gate vnto glory , so that the diuell can now no more hinder the saints from the consequution of glorie , as he did in times past : although it be permitted him still to tempte , for the triall and exercise of all the elect . Againe , Hugo saith thus . Now is the iudgement of this world : because ( saith Christ ) the diuell ( by my death and passion ) being now ( actually ) destroied , many poore soules shall be deliuered from him . And a little after he saith . Nowe shall the prince of this world be cast foorth : that is , be ( actually ) driuen out of the harts of men , by the death and passion of Christ. Againe , the master of the sentences , doth plainly auouch , that , the diuels , they haue not nowe , the selfesame power ouer men : which they enioyed before the comming of Christ. Againe , Ludulph saith thus . Nowe is the iudgement of this world , ( nowe ) that is , euen in this verie time of my passion ( is the iudgement ) not of condemnation , but of discretion . ( Of this world ) that is , for this world against satan : because , now shal this world be iudged , seperated , and deliuered from the power of darkenes , that is , from the dominion of the diuel . And , this is that iudgement of discretion : whereby verie many are plainely discerned , and seperated now , from the power of the enimy . For since the verie time of Christes death : the faithfull beleeuers , are apparantly espied from the obstinate infidels . And then after , he sheweth the effect of that selfesame iudgement which concerneth the world , saying thus . Now , the prince of this world ( the diuell I meane ) who from Adam , hitherto , hath borne the whole swaie in this world : shall be cast foorth , that is , from the elect , and shall loose his power of drawing men after him anie more . After all this , our Sauiour ( saith Ludulph ) declareth the maner of his death and resurrection , in this sort . And I , if I were once lift vp , would draw all men vnto me . As , if he shoulde saie thus ; That selfesame loue which I shew forth by my death : it hath in it , a certaine attractiue vertue , or power of drawing mens mindes vnto me : euen as the Adamant stone hath in it selfe , an hidden force , to draw yron vnto it . Againe Bucer saith thus . Things amisse , in iudgements , are vsually corrected and changed . Nowe then , the diuell that strong armed man ( carefullie keeping his pallace : ) before time did quietly exercise his tyrannie ouer the world . But being nowe , to be ( actually ) cast foorth from the harts of so many as dedicate their names vnto Christ : this Christ by the verie power of his death hath ( actually ) conquered his tyrannie . And , therefore the holie Ghost saith truely , that , nowe is the iudgement of this world : that is , euen now , and foorthwith , shal the reformation thereof , be effected . Againe , Musculus ( vpon these wordes , Now is the iudgement of this world ) saith thus . The Lord ( in these words ) doth seeme to vnfold the meaning of that heauenly voice , which spake thus , a little before . I haue glorified my name alreadie : and , wil glorifie it againe . For , what is it else to illustrate the name of God , in this world : but , to beate downe , and destroy the kingdome of Satan , the prince of this world ? And because this ouerthrow of Satan , was to be ( actually ) effected , by that selfesame death which Christ did then suffer for the redemption of the world ; therefore he saith not , there shall be a iudgement of this world : but , now is the iudgement of this world . Neither saith he the prince of this world ( shall be ) but , now is cast out . Againe , maister Caluin , vpon these words , Now is the iudgment of this world : writeth thus . By the worde ( iudgement ) some vnderstand the reformation , and some , the condemnation of the world : the first accordeth better with the purpose of Christ , because the world ( by his death ) was then to be brought into a lawfull order . For the Hebrew word Mishpat , which is here interpreted iudgement : betokeneth a right , and a lawfull constitution of things . Howbeit , we haue to consider , that without Christ there is nothing in the world but meere confusion . Although therefore , that Christ before ( by his preaching and miracles ) began to erect the kingdome of God : yet for all that , his verie death it selfe , was the true beginning of a rightly compounded state , and the full restauration of the worlde . Notwithstanding , this withall would be noted , namely , that the worlds reformation , it cannot possiblie be effected : but the kingdome of satan must first be abolished , but flesh ( and what else soeuer withstandeth the iustice of God ) must first be subdued . Christ therefore pronounceth the prince of this world to be nowe cast foorth : because all dissipation , and deformitie proceedeth from him . For , so long as satan doth exercise his tyrannie : so long , there doth violently breake foorth all maner of iniquitie . So then Satan is no sooner cast foorth , but the world is forthwith recalled from her reuolted estate , to the well ordered kingdome of Christ. Againe Hemingius vpon these words , the holy Ghost shall reprooue the world of iudgement , because the prince of this world is iudged already , saith thus . The world that made a mock of Christ , and willed him ( if he were the sonne of God ) to come downe from the crosse : by the holy ghost who fell vpon the disciples at the feast of Pentecost , was flatly conuinced , that ( in so doing ) they iudged vniustly of Christ. For , the holy ghost ( saith Christ ) shall then cause them to vnderstand and perceiue in deed , that I ( hauing conquered the diuel by my death and resurrection ) do now exercise ( by your ministery ) an absolute authority ouer the world : in that none are now able to withstand the wisedome which speaketh so effectually in euery of you . This ( saith Hemingius ) is the very sence of this place : if especially we refer ( as we ought ) the fulfilling therof , to the efficacy and power of the holy ghost , apparantly resting vpon the Apostles at the feaste of Pentecost . To be short , Gualter , vpon these words , they brought vnto Christ a Demoniack ; saith thus . There were many such ( no doubt ) in the daies of Christ ; because , the prince of this world was not yet cast foorth . Who grew so much the more raging mad : by how much he perceiued that fatal hower very neerely approche , wherein , he knew he must needs be cast foorth from the possession which he had so long time vniustly vsurped . Loe Exorcistes , these be the writers which ( for the present ) I haue purposely produced , to prooue the exposition I gaue of these words , Now is the iudgment of this world : now shall the prince of this world be cast foorth . Exorcistes . Whatsoeuer you say , or whomsoeuer you produce for proofe of your purpose I passe not : this exposition you giue is strange , and something more then that which hath been vsually receiued . Orthodoxus . Be it so . It ouerthrowes not ( you see ) but rather confirmes the ordinary receiued exposition : in that it shewes directly , some actuall accomplishment of that actuall conquest concerning satans dominion . Yea , and this actuall conquest , satan himselfe so actually felt : as he was foorthwith enforced to acknowledg the same , saying thus . Ah , what haue we to doe with thee o Iesus of Nazareth : art thou come to destroy vs ? Not meaning therein satan his essentiall destruction ; but , the actuall annihilating of his actuall dominion , as hath been handled before . And this also according to the determinate councell of God : who had certeinely decreed the actuall breaking of the serpents head by the promised seede of the woman . The which promised seede did purposely take flesh and bloud : that he might in the flesh destroy through death , him that had power ouer death , that is , the diuell , as was shewed before . Exorcistes . Why should you so confidently applie this destruction of Satan , to the actuall determination also of his essentiall possession : and not rather , to the onely effectuall weakening of that his spirituall dominion , as it is vsually expounded of others . Orthodoxus . Because the holie Ghost ( ouer , and besides the effectuall weakening of Satan his spirituall dominion ) speaketh directly there , of the actuall accomplishment of something else , by the verie act of Christs death . The which actuall accomplishment of something else , may ( at no hand ) be vnderstood , either of the essence of Satan , or of his power of obsession : but onely of that his temporarie power of actuall possession , as hath beene handled at large . Yea , and that selfesame actuall determination of Satan his said temporarie power of actuall possession , it was so mightily feared , so actually and so sensibly felt of the diuell ; as it made him ( with a bitter exclamation ) to burst foorth and say , Ah , art thou come to destroy vs ? As if Satan should sorrowfully exclaime in this sort . Oh thou the promised seede that must actually breake my head ? Thou Iesus of Nazareth : Thou sonne of the liuing God : Thou that by the verie act of thy approching death , art appointed to destroy me that had power ouer death ? Ah , woe woorth thee ? Oh , what haue I to doe with thee ? Art thou come to vndertake the actuall destruction of my actuall possession ? Art thou come now with force and armes to enter my house , to depriue me of this my speciall armour wherein I trusted , and euen actually to cast me forth of that my pallace or house , which I haue hetherto possessed in peace ? Yea , and therewithall likewise to weaken my whole spirituall dominion for euer ? Exorcistes . But , why should you thus precisely apply this destroying of Satan , to the actuall determination also of Satan his temporarie power of actuall possession . Orthodoxus . Because Christ elsewhere so expounds , and applies it himselfe saying thus : Goe you and tell Herod that foxe , behold , I cast out diuels , and will heale still to day and to morrow , and the third day I shall be perfected , or will make an end . As if Christ should haue said thus to the Pharisies , you goe verie cunningly about to discourage me from doing my dutie , by telling me of Herod his threatning my death . But , know this for a certen , that I am so farre off from fearing the threats of that foxe , as I would haue you tell him plainely from me , that ( for the whole time I haue yet to liue ) I will be throughly industrious in doing the busines I haue now in hand , especially in driuing out diuels , and in curing diseases ; vntill I haue both fully confirmed the glorie of my Deitie , and am come to the verie period it selfe of satan his actuall destruction . The which also I am now the more earnestly in hand withal : because within these three daies I must euen actually accomplish the same , by my determined death . And then I shall be perfected , or then I will make an end of that busines . Which perfecting or ending of Christ may in no wise be vnderstood of Christ his essentiall being : because that could not be destroyed by death , in as much as he was to be quickened againe by the mightie power of the father in his resurrection from death . Neither could it haue reference to the finall determination of his office of mediation : for , therein he stil liueth , and must liue an high priest for euer . And therefore , it must needs be vnderstood of the actuall accomplishment of that his glorious tryumph ouer satan his actuall possession : according to that he saith here , behold I cast foorth diuels to day and to morrow , and the third day I shall be perfected , or I will make a finall ende of that speciall busines . Exorcistes . But , why should you so precisely apply the determination of satan his power of possession to the very period it selfe of Christs death : sith after his said death , it is very apparant there were dispossessions of diuels , by the twelue Apostles , and seuenty disciples ? Orthodoxus . There were dispossessions ( I grant ) effected by them , a time after Christ his death for confirmation of his glorious Gospel , but none at all for the declaration of Christs deity : no , Christ alone did fully determine the dispossessions for that speciall purpose by his owne death and resurrection : which ( to that end ) was the last miracle for euer , as him selfe hath auouched saying . An euil and adulterous generation seeketh a signe , but no signe shal be giuen vnto it , saue the signe of Ionah the prophet . For as Ionah was three daies and three nights in the whales belly : so shall the sonne of man be three daies and three nights in the hart of the earth . Loe here he maketh his death and resurrection the last miracle of all , for the glorious manifestation of his actual power ouer satan . Exorcistes . Whatsoeuer you say , or whomsoeuer you produce for the proofe of your purpose : the former exposition of the 12 of Iohn , is something more then that which hath beene vsually receiued . Orthodoxus . Wel , I doe freely confesse , that , the spirits of the prophets , they are authentically subiected to the censure of the prophets . If therefore , any thing be reuealed to another , let him ( in the name of God ) propound the same with pregnant proofes ; and my selfe will foorthwith be silent . In the meane time , I conclude from thence as before , that ( seeing our sauiour Christ hath long since determined the extraordinary power of actuall possession ) therefore , none now may possibly reuiue the opinion of any such possession : nor yet conscionably auouch the continuance thereof . Exorcistes . Conclude what you please : but I hold ( as before ) the actuall possession of diuels . Orthodoxus . What man ? will you wilfully oppose your selfe against vnanswerable reasons , against authoritie of ancient writers , and ( which more is ) against the plaine euidence of sacred scriptures ? Exorcistes . If the propounding , and persisting in truth , be deemed a plaine opposition to that which you hold : then ( for any thing hitherto heard ) I must constantly dwell in such an opposition , for , I may doe nothing against the truth , but for the truth . Orthodoxus . You dwell ( you say ) in a truth : and yet haue you no one colour of truth , to vphold your supposed truth . For , what one probable reason haue you at all : that may make you so confident in this your preposterous conceit ? Exorcistes . Why sir ? what better reason , then common experience ? Orthodoxus . Common experience ( I confesse ) will carrie a woonderfull sway in any apparant truth . Howbeit , because this point doth craue some longer discourse then the state of our bodies ( without some intermission ) wil be able to endure : Let vs therefore , goe take the fresh ayre for one hower , and then returne to our purpose a fresh . Physiologus . We like verie well of your motion . Orthodoxus . Come then : arise , and let vs depart . The end of the sixth Dialogue . The seuenth Dialogue . THE ARGVMENT . Common experience , what it is ? Whether the actuall possession of Spirits and Diuels , especially , that your supposed possession in the yoongman at Magnitton , may be prooued thereby : And of the Diuell his power of obsession . The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . NOw surely , this fresh aire , it hath woonderfully reuiued my spirits , and made me as apt to any good action , as I was in the morning . Oh how highly are we beholding to God , for the sanctified vse of so singular a creature ? Physiologus . Sir , not onely this one , but all the other creatures of God , they are comfortable and helpefull vnto vs , if we had the grace to vse them aright . Orthodoxus . Vertue true as you say : howbeit , this is besides our entended purpose . Come on therefore Exorcistes , tell vs what one reason you haue , for this your confident persisting in so fond a conceite . Exorcistes . Sir , in the verie last speech which passed betweene vs , I told you , I had common experience , not onely to prooue the actuall possession of spirits and diuels : but also to approoue of my owne action wrought at Magnitton . Orthodoxus . What meane you by common experience ? Exorcistes . I do vnderstand thereby , such an experimented knowledge concerning these matters in question , as hath beene experienced in euerie age of the worlde , testified of old and yoong , and approoued directly by a generall consent . Such an experience I am certeine I haue ; to confirme me in this my opinion . Physiologus . Maister Orthodoxus : this point more especially respecteth my proper profession : and therefore ( if you thinke it any ease to your selfe ) do put ouer the prosecution thereof vnto me . Orthodoxus . With verie good will. Physiologus . Come on then Exorcistes , let vs heare the best argument you haue for this your opinion . Exorcistes . There can be no better argument I hope then common experience . Physiologus . Indeed ( as you say ) experience , she is called the schoole-mistres of fooles ; and yet , she is not to bee accompted a foolish schoole-mistres ; but such a one rather , as ( when all other meanes faile ) is able to worke wisedome in the most foolish on earth . Yea , she is such an approoued schoole-mistres : as , euen the wisest of all , must be subiect vnto . And therefore , if you haue her on your side ( as you saie ) you are not vnlike to preuaile . Exorcistes . Yes , I haue her verie sure . For the most in Mahgnitton , and sundrie other besides , are euerie of them able to testifie ( in their owne experience ) an actuall possession in the yoong-man there : as also , in many others else where . Physiologus . They are able to testifie thus much ( you say ) in their owne experience . The question is now , whether that their owne experience : be a true experience ? Exorcistes . There needes no question to be made thereof . For the witnesses eftsoones did see the fellow in his fearefull fittes : they viewed his wallowings , his fomings , his rendings and tearings ; they beheld his senslesnesse , his bowings and bendings togither : they perceiued his many outrages , his swounings and dangerous falling in fires : they handled his stiffenes of limbes , his sundrie swellings , and the Kitlings crawling vnder the couerlid as he lay in his bedde : they heard his roarings , his cryings , with many strange knocking 's , and the Diuell eftsoones speaking verie hideously within him : briefly they smelt many sodaine and vnwoonted strong sauours , eftsoones very sweete , and sometimes more stinking then brimstone , with sondrie other verie sensible signes of actuall possession : yea , and all these verie sensibly in their owne experience . Physiologus . These your supposed sensible signes , they are ( I confesse ) such sensible demonstrations as may fully suffice to conclude a common experience : if all were as commonly true , as they are commonly reported abroad . Philologus . True sir ? why ( I assure you ) they are all extant in Print in a very authenticall narration : and ( which more is ) in maister Exorcistes his Printed Apologie . Physiologus . I am easily drawen to beleeue your report : and , so much the rather , for that Painters & Poets do challenge a priuiledge to print what they please . Howbeit , this is no good argument , they are all extant in printe : therefore they are all vndoubtedlie true . Exorcistes . As you say sir. But these ( I assure you ) are all auouched for truths : and that also vpon the corporall oaths of sundrie discreete and honest deponents . Physiologus . For truths as they tooke them at least : and so , neither their discretions , their honesties , nor oaths are any thing tainted , though happily they failed in substance . Howbeit , many others ( not of the meaner , or simpler sort ) are otherwaies fully resolued . Partly , in regard of the verie actions themselues : and partly in an especiall respect of Satan , the supposed actor of them . For first , cōcerning the actions themselues . How strange soeuer in a seeming shew , they are no way so strange in truth , but that many things else ( as much , and more strange then they are in shew ) may ordinarily proceed from naturall experiments , and be admirably effected by actiue and ingenious persons : the practise whereof would seeme ( in these daies ) if not an actuall possession , yet a cosening tricke of some cogging companion at least . Lycanthropus . I pray you discouer some fewe of those naturall experiments . Physiologus . With verie good will. And , this I must tell you before , that , there is not a man in the world ( though neuer so little imbrued with Philosophicall skill ) but he verie well knoweth , there be many hidden vertues of meere naturall things , and those also the howerly effectours of many admirable actions : which saide vertues if a man vnderstood well , and could skilfully apply them to his purpose pretended , he might vndoubtedly accomplish many vnwoonted experiments . Yea , there be many maruels in nature , hitherto vnexperienced of any , and ( to vse Plinie his words ) as yet wholy ouershadowed with natures maiestie : which the spirit of all spirits onely knoweth how , and when to implop at his pleasure . Now then , if any man ( couertly practising the experiments of these naturall causes ) did apparantly accomplish like admirable matters , men would commonly account him a Magitian , and verie hardly beleeue he could possibly effect those rare and strange feats , without the power and helpe of the diuel : whereas yet , they are onely meere natural actions , and produced wholy from meere naturall causes . Of these naturall maruels hath Aristotle penned downe a most perfit treatise : which notwithstanding , is ( by some ) ascribed to Theophrastus . Plinie also , he hath some such wonderfull matters in sundry of his workes , but verie many in his naturall historie : as may appeare plainely to such as exactly peruseth the same . Besides this , Proclus he also hath penned downe many , all tending directly to that selfesame purpose . Yea , and which more is , Augustine himselfe , Albertus Magnus , Fracastorius , and Ficinus also : they are none of them inferiour herein to any of the others before . To be briefe , there are verie many such matters dispersed throughout Cardanus his bookes concerning the subtletie and varietie of things : which I will here briefly repeat out of Plinie his works . Pneumatomachus . Doe so I hartily pray you : for , therein you shall accomplish vnto vs a singular pleasure . Physiologus . I will spare for no paines , so far foorth especially as my memorie serues me : and therefore , hearken attentiuely to it . Philologus . Yes sir , be you sure you shall find vs attentiue Athenians ; in hearing , and reporting strange newes . Physiologus . Well then , this first I must tell you , that very neere vnto Harpasa , a towne in Asia , there standeth an horrible craggy rock or torre , which a man may easily moue with a little touch of one of his fingers : whereas , if he set his whole body vnto that selfesame rock , he cannot possibly stirre it the breadth of an haire . Againe , there are other two mountaines , very nerely adioining vnto the famous riuer called Indus . The nature of one mountaine , is to draw iron vnto it : and of the other , by all meanes to reiect and put iron from it . In so much as if any man come on those mountaines with nailes in his shooes : he cannot ( with his said shooes ) be possibly pulled from the one , nor by any meanes stand on the other . Againe , very nere vnto Babilon , there floweth foorth from a rock , some certeine naturall matter called Naphtha : being a chalkie clay , and of a slimy moist substance not vnlike vnto pitch . This said Naphtha ( on which side soeuer a man shall behold it ) hath flames of fier ouerflowing the same : which cannot possibly be quenched but with aboundance of water , with vineger , with alome , or birdlime . Againe , from Nympheum , the famous promontory or mountaine of Proconnesus , an iland in Propontis : there floweth foorth from the middest of the rock , a flame which by the drops of raine is kindled , and set on fire . Againe , in Dodona a citie of Greece , Iupiter his well , when it is cold as ice , and hath vtterly extinguished the flaming firie faggots : if ( after those faggots be throughly quenched ) they be presently put into the well againe , it kindles them as fresh as before . Yea , and in the cuntry Illyrium , if clothes be there spred ouer a certeine coldwell : they are presently burned . Againe , the admirable Aetna , a certeine hill in Sicily , now called Gibello monte , conteining in circuite , twenty furlongs , enuironed with a banke of ashes the height of a wall , and hauing in the middle thereof , a round hill of the selfesame matter and colour , with two huge holes therein , fashioned like two cups : this hill is not ( for the strangenesse thereof ) inferiour to any of the rest . For , from out of those holes doe strangely arise , sometime sundry fearefull flames of fire : sometime a horrible smoake : and somtimes are fearefully blowen foorth from thence , very burning stones , in infinite numbers . Moreouer , before the said flames of fier doe sensibly appeare , there is heard in the ground , a very terrible noice and roaring . And ( which is more to be merueiled ) when the smoke and fire is most aboundant and feruent : yet , round about the top of this hill , are alwaies seene snow , and hoary frosts . Againe , the said Pliny makes mention of a stone , called in the Greeke toong Adamas , and in English a Diamond ; which can neither be broken with violence , nor burned with fier : and yet it may easily be softened and made pliable to any good purpose , by steeping the same in goats bloud a while , being warme . Yea and ( which more is ) this Diamond is in nature so opposite vnto a certeine stone called Magnes , in english , the Loadestone , as ( the same being laid nere to a needle ) it will not suffer the Loadstone to draw the said needle vnto it : and being thrust hard to the Loadstone , it forthwith apprehendeth , snatcheth vp , and carrieth the Loadstone quite away with it . But , of all wonders vnder the sun , there is none ( in my seeming ) more admirable then the Loadstone it selfe : were not the hidden operation thereof , so commonly experienced , and knowen as it is . For , that the same should draw iron vnto it , and , so directly dispose the very point of the marriners needle towards the south as it doth : which of the wisest philosophers could euer as yet find foorth the very true naturall reason , and cause thereof ? Howbeit , the little fish Echneis ( which is commonly called Remora , of staying or hindring ) is of all others the woonder of woonders . For of this fish Aristotle he writeth , and Plinie reporteth from his proper experience , that the same ( being but halfe afoote long , and verie like to a snaile ) if she once but cleaue to the side of shippe ( though of verie great burden , and neuer so fleete vnder saile ) yet the said fish will so strongly restraine the force of that shippe , as she will compell her perforce , to stand still , notwithstanding the violence of winde or oare : and this with no labour at al , but only by cleauing vpon the side of the shippe , as was shewed before . Hitherto Plinie . Lycanthropus . These I assure yon , are verie strange , and admirable actions in nature . Physiologus . There are many others as strange as any of these , if we had time to report them . Moreouer , besides these things which want reason , many men also themselues , haue euen naturallie effected such like admirable actions ; as verie fewe ( neuer seeing them done ) will either credit the actours themselues , or beleeue them at all , being soundly reported by others : although yet Augustine he makes it verie euident by manie examples . Philologus . Report some fewe of those examples I pray you . Physiologus . Content . We haue heard ( saith Augustine ) the natures of some certeine men , verie much vnlike to the nature of others , yea , and ( for strangenes ) euerie waies admirable : effecting with their owne proper bodies , such woonderfull actions , as none other might possiblie doe , and ( hearing onely thereof ) will hardly beleeue them . For there were some to be seene , who ( without stirring their heades at all ) could shake their own eares ; either one by it selfe alone , or both at once at their pleasure . Againe , there were some others , who not moouing their head ( where their lockes especially grew ) would verie easily put downe their whole bush of haire to their forehead : and eftsoones recall it againe at their pleasure . There were some others againe , who , of such meats as they had eaten before ( those selfesame meats also , being incrediblie verie manie and diuers ) by often handling their stomacke , from thence woulde easily bring foorth vnconcoctod , what morsell they thought best at their pleasures . There were some others againe , who ( from the very bottome of their bellie , and that also without anie slouenly crackings behind ) woulde foorthwith procure so manie sundrie sounds at their pleasure : as a man would haue thought there had beene some singing within them . Yea , and I also ( saith Augustine ) haue seene in my proper experience ; a man that would sweate when he listed himselfe . And it is verie well knowne , that many can weepe when they please : and powre foorth aboundance of teares . Yea and ( which more is ) there was a certeine priest in Calamensis parish , who ( when seemed him good ) woulde depriue himselfe of all bodily sense , and lie flat on the grounde as if he were dead : insomuch , as when he was pinched , pricked , or pulled by the haire , he felt nothing at all , yea , and eftsoones also when the beholders did touch him with candle or fire , he perceiued no maner of griefe , neither could they ( for all that while ) discerne any breathing in him . Thus farre Augustine there . Now then , from all the premisses , I may fitly enforce this one inference vpon Exorcistes . Namely , that if all these the precendent matters ( how admirable soeuer in shew ) yet were and might well be effected by nature herselfe , and onely by meere naturall meanes : why then should those your imagined marueiles wrought at Mahgnitton ( for any their supposed strangenes whatsoeuer , it being also , so farre inferiour to manie of these ) be deemed for any such vnspeakeable woonders as could not possible be effected , but , by some supernaturall power of the diuell ? Yea , and why should you vrge such vncerteine and doubtfull actions : to conclude a certeine experience ? Exorcistes . Nay sir , they were all I assure you , verie strange and vndoubted true actions . Physiologus . But their strangenes whatsoeuer ( you see ) cannot certeinly conclude them for truthes ; sith many things more strange may be effected by nature herselfe , and by meere naturall meanes , as was shewed before . Besides that , many more strange actions then any were done at Mahgnitton : may , and do eftsoones accidentally arise from meere naturall diseases . Namely , from disordered melancholie , from Mania , from the Epilepsie , from Lunacie , from Lycanthropie , from Conuulsions , from the mother , from the menstruall obstructions , and sundrie other outragious infirmities . For , the animall parts being maruelouslie affected with some disordered phantasies arising onely vpon some falslie supposed sensible notions , and the minde being mightelie troubled by meanes of noysome fumes , blacke and grosse , vapouring vp to the braine like the soote of a chimney : they imagine themselues to be vexed eftsoones , of some hurtfull spirits , and doe strongly perswade themselues , that the diuell assaileth their mindes , and driueth them foorthwith into many absurd , inconuenient , foolish , and fantastical imaginations . And which more is , there be many most fearefull diseases which happen to maidens and widowes , of the passions of the wombe , or from the late fluxion of their naturall euacuations , or when they deferre their mariage to long , and then be sodenly bestowed in mariage : all these doe no lesse hurt and disquiet the poore patients minde , then if they were actually possessed of Satan . And therefore , me thinke it is to to ridiculous , that men of sound iudgement will so soone be ouerswaied with any phantasticall conceipt : as that ( from the onely bare notions of a deceaueable sensitiue knowledge ) they should ( by these onely supposed strange actions ) imagine any actuall possession of Satan : seeing the like admirable accidents , both may , and doe daily proceede from meere naturall diseases , without anie operation or power of the diuell . Moreouer , some of those your supposed signes , now extant in print to prooue the pretended actuall possession of Satan , they are ( in themselues ) so absurd , so supernaturall , and impossible : as they are of all wise men derided , and deemed no better then iuggling deuises , to deceiue the simpler sort . Now then , if the greatest part of those your supposed signes , be adiudged vntrue , and concluded vnsound : whie may not the rest be deemed ( in like manner ) so deceitfull and false , as they deserue , and are woorthie no credite at all ? Brieflie , if all those your suggested signes ( put lately in print by the parties themselues , to prooue the pretended possession of diuels ) must needes be canonized currant , and held as infallible oracles from Apollo Pythius at Delphos : why then should we the rather beleeue our Sauiour Christ for any his miracles , or supernaturall operations : sith the yoong man at Magnitton , did likewise ( for his part ) accomplish so manie extraordinarie and admirable actions , if that which is publisht in print , may possiblie be prooued a truth ? Exorcistes . Nay sir , the yoong man he wrought not those admirable actions , by any supernaturall power of his owne : but the diuell rather ( within him , and by him ) effected the same . Are you fled to the essentiall and inherent possession of Satan afresh ? I perceiue you are like to the hunted Hare which seuddeth hither and thether , and standeth in feare at euerie squat . Howbeit , as the vntruth of those your supposed signes of actuall possession is ferretted foorth in an especiall regard of the actions themselues : so surely the further vntruth of those your supposed signes shall now further appeere in an especiall respect of satan himselfe , whom you make the supposed actour of those your supposed actions : which is ( I assure you ) the other maine cause , why most wise men account all those the aforesaid suggested signes of actuall possession , but fine-witted forgeries , and meere cousoning conceites of cogging companions . Namely , for that the verie diuell also himselfe ( whom you make the supposed actour of those your supposed actions , is vtterly vnable to accomplish any such actions as are impossible in nature , and incredible in all sound Diuinitie . For first , ( concerning an impossibility in nature it selfe ) the diuel ( as hath beene declared , and you know it full wel ) he is but a finite creature him selfe : and therefore his power whatsoeuer , is so limitted and bounded vnto him , as the same may not possibly exceede the appointed territories of his determined nature . Now then , if his power whatsoeuer , be paled about , and hemmed within the naturall compasse of his essentiall , and naturall being : how could he , either of him selfe , or by the yoong man at Mahgnitton , in any possibility , effect so many absurd , supernaturall , and impossible actions , as in those bookes are blazed abroad ? And next ( for the impossibilitie also thereof in all sound Diuinitie ) verie certeine I am , the diuell , he is no creatour of substances , no transformer of natures : nor no worker of myracles . First , that he is no creatour of substances , it is apparant in this : namely , for that Iehouah alone is the Creatour of all things . He onely it is who calleth those things which are not , as though they were . He bringeth light out of darknes , he is the author and father of all things : and therefore the glorie of creation belongeth onely to him . Moreouer this ( in all reason ) is verie apparant , namely , that the nature of beginnings affecteth singularitie : insomuch as possibly he could not be singular , if he should communicate the power of Creation , to any besides himselfe . Now then , if spirits and diuels be accompted the creatours of substances , then must they ( in like manner ) beheld the quickners , and sustainers also thereof : and so ( by consequence ) be Gods and Iehouah , causing things to exist . Which , how repugnāt it is to all sound Diuinitie : may plainely appeare in sundrie scriptures . Yea , this is flat opposite to the approoued testimonie of al the fathers . For , Augustine , he flatly denieth spirits and diuels to be Creators of the smalest creature on earth : yea , euen of a flea or a louse . Damascene also , he accordeth thereto . Yea , and Augustine , he backeth this point by a second supply : affirming , that by whomsoeuer the glorious Angels were made , by him also , the silie wormes were created . This then , may fully suffice , to conclude , the diuell , no creator of substances . Now next , that he is no transformer of natures , it is verie apparant , in that he cannot possibly transforme his owne proper nature : no , not so much as in an outward appearance , as hath plainely beene prooued before . And as for working of miracles , he is as impotent therein , as in any of the rest : because he hath no supernaturall power to accomplish such matters . He may worke strange woonders , as Simon Magus hath done : but , he can effect no supernaturall , and miraculous actions : though God giue him leaue to shew his whole power . So then , the diuell ( you see ) he hath a double bridle put in his mouth : namely , the bounds of nature : and the will of God. By the one he is vnable : and by the other he may not doe more then the appointment of God. The premisses therefore considered , who seeth it not vtterly incredible in all sound Diuinitie , that many of those your supposed actions could bee possibly effected of satan : in such sort at least , as in those your published pamphlets they are falsely reported . Exorcistes . The diuell , he is able to accomplish great matters . Physiologus . So much I confesse . And therefore ( for arguments sake ) be it by the way , supposed ( which may neuer be prooued ) that the diuel , either of himselfe , or by the yoong man at least , was throughly able , and did truely effect such supernaturall matters as are published in print : there is then no doubt but that he can doe them againe , and as oft as he please . For , if he be anie waies able : there is no doubt of his willingnes in working of mischiefe . That ( if he hath done them before at Mahgnitton ) he is then able to doe them againe , my reason is this : namely , for that euerie art , or action , presupposeth alwaies an essentiall power in the artist , or actor himselfe . Your Apologie therefore , reporting ( as it doth ) for infallible truth , that the diuell ( in the yoongman at Mahgnitton either did , or could possibly accomplish such impossible actions : you your selfe must be able to demonstrate by what possible meanes he might possibly effect them , which I verily supposse you cannot possibly doe . For this you may not be ignorant of , that , to euery action is required the faculty and ability of the agent ; the aptnesse of the patient or subiect : with a conuenient and possible application of true matter and forme . Now then first for the diuel , the supposed agent of those your impossible actions ; he is not omnipotent , but an impotent , a finite and circumscriptible spirit : and his power whatsoeuer , it dependeth vpon the analogy and consonancy of his mind and body , if he had any at all . Howbeit , with his mind he can doe no more but vnderstand and will , and with his body ( if he had any at all ) he could accomplish no more then the very bounds and ends of corporall sense would suffer , and the faculty of his nature extendeth vnto : and therefore his naturall power whatsoeuer , it cannot possibly stretch foorth it selfe to the powerfull effecting of any such supernaturall actions as doe infinitely surmount his naturall and finite faculty , his sense , his vnderstanding and will. So then , here wanteth ( you see ) first , the faculty and power of the efficient it selfe : for the possible effecting of those impossible actious wherewith you would mannage your pretended actuall possession . Whereupon I infer , that , if no such supernaturall power at all may be prooued in the diuel his supposed possession : then , no such supernaturall actions ( in truth ) may possibly proceede from the same , notwithstanding any your printed reports . For , in all reason , there can be no greater vertue in the thing caused : then is in the cause it selfe , or in that which proceedes from the benefit of the cause . But you ( in your printed apology ) doe make the diuel his supposed actuall possession , the principall effi●ient cause of all such supernaturall actions as were ministerially effected ( you say ) by the yong man at Mahgnitton : and therefore ( the said power being finite ) you cannot possibly conclude from thence , any such admirable matters as you would beare vs in hand . Neither may you conscionably perswade vs to entertaine for sound truth , whatsoeuer you report concerning that point : especially , if we will credit our owne experience and sense vnabused , the rules of philosophy , and sound diuinity . Now next for any aptnesse in the yoong man at Mahgnitton whom ( in any wise ) you will haue the proper patient or subiect of those strang and impossible actions : how should there possibly be found in him any aptnesse or inclination at all , to any such supernaturall matters , he himselfe being but a meere naturall creature : consisting naturally of body and soule : endued onely with meere naturall faculties and circumscribed no dout with meere naturall bonds ? And therefore , you see it is vtterly impossible for him to haue any further aptnesse or inclination that way : then his naturall faculty extendeth vnto , and may possibly proceede from the very sway and reache of his owne proper nature . Briefly , concerning some conuenient and possible application of true matter and forme , for the orderly effecting of those your supposed supernaturall actions : such a conuenient and possible application , is much more impossible then any of the rest . Both , because no such true matter for those your supposed supernaturall actions , was euer preexisting in nature : and , for that also , the true forme it selfe , for a conuenient and possible application thereof , must needs be supernaturall , surmounting by much , the naturall power of the diuel . And so , ( by consequence ) those your printed reports , they are ( you see ) no sound demonstrations : to conclude vnto vs the certeine truth of such supposed supernaturall actions . Exorcistes . Why are you so loth to beleeue that , which so many beheld with their eies ? Physiologus . Because I see not how they should possibly behold that with their eies , which you would haue me beleeue with my hart : contrary to diuinity , to philosophy , to physick , to nature , to law , and to conscience . 1. For first , the working of miracles ( in all sound diuinity ) is ceased long since : neither was the diuel euer able to effect any miracle , whatsoeuer he pretended in outwarde appearance . 2. Besides that , no one reason ( in all Philosophie ) may possibly be yeelded : for the confirmation of a matter so impossible in reason . 3. Againe , howsoeuer the yoong man was said to vse ointments in working his feates : yet , verie certeine I am , that no one Physicall receipt may ( by arte ) be prescribed for the possible effecting of such impossible actions . 4. Nether yet may a circumscribed nature , at any hand extend herselfe beyond her owne naturall bounds : to the admirable accomplishment of such supernaturall matters . 5. Moreouer , because there is nothing possible in Law , which in nature it selfe is absurd and impossible ; the Iudge therefore ( notwithstanding any thing confessed before by the parties ) he is not to attend or regard whatsoeuer those partiall reporters haue published in print , or otherwaies reported to be done by the diuel at Mahgnitton : but , he must strictly examine , and in equitie alowe rather of that thing which is substantially prooued to haue ( in deed and in truth ) by him beene effected , or which ( at the least ) might naturally and possiblie fall within the full power of the agent to do . 6. Lastly , whatsoeuer the yoong-man may haplie report concerning the supposed accomplishment of any such supernaturall actions by himselfe , or the diuell : he is not ( in conscience ) to be beleeued therein , whether his iudgement be sound or vnsound , I mean , whether he be wel , or but wild in his wits . For first , be it supposed the man were sound in his iudgement , yea , and so well in his wits , as possiblie he might be : yet were there no conscience at all , to credite a cousoning companion , so vnconscionablie auouching such incredible actions . But if ( as may rather be deemed ) he was someway intoxicated , or not well in his wittes when he reported such matters abroad : then tell me what conscience , or what wisdome it were , to credite for infallible truth , the crazie confession of a crazie weake braine , in matters especially so absurd , and so opposite to the orderly course of nature ? For , this I take to be Lawe ; namely , that when the errour of iudgement , or the blindnes of will dependeth vpon some secret disease , or naturall infirmitie : the mens actions then ( in such kind of cases ) are in all tender compassion to be carefully pitied , but their confessions at no band , to be conscionablie credited . Because ( the minde it selfe being destitute of reason ) the will ( in such a case ) could yeeld no sound consent to the action : neither could any crime be committed without a consent , nor iniurie effected but with a minde to do wrong . Yea , & ( which more is ) be it supposed the yoon gman at Mahgnitton should verie solemnly confesse , he had indeed a resolute purpose to haue effected some such supernaturall actions as are ( by your selfe ) reported in Print : yet , for that such a purpose retained in minde ( al the while it is vneffected ) doth nothing at all to the publike or priuate hurt of any , that selfesame intended purpose may not iustly be esteemed as an offensiue action in Lawe . Much lesse then , is an impossible purpose of a crazie weake braine , to be conscionablie credited , how confidently soeuer the same be reported : because , a sound minde , purposeth nothing but what is possible . Lycanthropus . Why hold you manie of those reported matters ; impossible for satan to do ? Physiologus . Because , if diuels may possiblie bring such impossible matters to passe at their pleasure : then may they also be causes , or impediments to the ordinarie course of al other naturall actions and ordinances appointed by God. Namely , they may then cause it to hold vp , when it should raine , and to raine , when it should hold vp : they may then cause midnight at noon-day , and noone-daie at midnight : yea , and by that meanes , the diuine power it selfe , should ( after a sori ) become serutle to the will of a diuell : so as we should neither eate , nor drinke , but by the diuell his permission . Howbe●t , to presse you a little , with one onely instance of many . This I must tell you , that ( whatsoeuer some men imagine concerning the diuell his supposed power , for the raising of showers and tempestuous stormes ) it is the Lord God alone who giueth vs raine in due season . For , when by the power of the Sunne and force of the windes , some certeine exhalations are drawen and lifted vp from the earth , into the middle region of the aire : the coldnes of the aire there , doth so congeale and thicken those saide exhalations , as foorthwith they become cloudes : which cloudes being eftsoones ( by the heate of the sunne dissolued ; & by the force of the winds dispersed ) are turned straightwaies , into either raine or hayle : into raine especially , if by the way , those drops be not frozen , and so turned to hayle . These circumst●nces conferred with the whole course of the scriptures : it cannot possiblie be brought within the power of a diuell , to procure either raine or faire weather . Now then , if there be no possible power in a diuell , to raise vp and procure a tempest of raine , which doth seeme to our sense , the most accident all matter vnder the heauens : then surely , much lesse is he able by himselfe or his substitute , to accōplish any of those impossible actions which your selues haue so confidently reported abroad . And so by consequence , all those your sensible demonstrations hitherto declared : are verie insufficient to conclude vnto vs anie such approoued or common experience . Exorcistes . Sir , notwithstanding these your Philosophicall proceedings , the matters which fell foorth at Mahgnitton ( euen in an approoued experience of all the beholders ) were verie apparant signes of an actuall possession . Physiologus . Well sir ? how triflingly soeuer you trauers the matter , these my Philosophicall proceedings ( for any thing hitherto heard ) might fullie suffice to put your fantasticall fooleries to a perpetuall non-sute : were you not like to the rauenous Ferret , which rendeth in peeces whatsoeuer poore Rabbet doth come in her reach . And therefore it shall not be amisse to cope vp your lips a little , by taking foorthwith so strict a course as you shall neuer be able to contradict with all your skill : which may in this sort be verie fitly effected . Namely , first , by searching foorth soundly , the verie true nature of those things that were done at Mahgnitton : and then next , by laying downe some certeine rule of right iudgement , to examine them by . Lycanthropus . Proceed in that course I beseech you . Physiologus . With very good wil ▪ First therefore , concerning the things , themselues , it may not in reason bee denied , but that vndoubtedly , they were things either naturall : or not naturall at least . Things naturall , I account all those seuerall matters to be , whatsoeuer , which God hath essentially enabled vnto the orderly accomplishment of that selfesame ende whereunto he created them first : it being withall , verie naturall and consequent in the things themselues . And of this sort , I esteeme all matters and actions whatsoeuer ; which be naturally consonant and concludent to the orderly course of nature . Now sir , if your matters at Mahgnitton were al vndoubtedly such , then , either all men in like sort , are naturally tainted with Satan his actuall possession , because all men in their naturall actions , doe equally obserue the like naturall course either more or lesse : and so , the whole world besides , which haue hetherto wanted your helpe of prayer and fasting , should wholly remaine in Satan his actuall possession . Or ( on the other side ) if all men in like sort , be not naturally possessed , then , neither the yoong-man himselfe ( remaining with them , in one and the selfesame naturall condition ) was possessed at all : and so by consequence , you haue kept at Mahgnitton , a greater coyle about nothing , then the Grecians euer kept at the conquest of Troy. Exorcistes . Nay sir , the matters at Mahgnitton : were rather , things not naturall . Physiologus . Are you fled so soone , from things naturall : to things not naturall ? Well ; goe to then . Things not naturall , I reckon all those matters or actions whatsoeuer , which haue naturally in themselues , no naturall abilitie for the orderly accomplishment of nature her orderly determined courses : neither yet , of , or in their owne selues are naturall and consequent to any such naturall purpose or ende . And these not naturall things , are vndoubtedly , such as bee directly , either against nature , or besides nature , or aboue nature at least . 1 Things directly against nature , are all those accidentall occurrents which do altogether withstand those essentiall properties , this inbred facultie , yea , and that verie naturall disposition of the things themselues ( which by the operation of God ) were naturally engraffed in euerie of them : and which more is , doth violently destroy , & euen vtterly annihilate the proper essence , or essentiall being of all those naturall things whatsoeuer . Of this sort are hanging , killing , poysoning , strangling , and death also it selfe . Now then , your matters at Mahgnitton , they may not iustly be concluded for things of this kinde ; both because the yoong-man himselfe is yet liuing and lustie ; and for that , no one of those your supposed supernaturall actions , were in themselues either deadly or mortall . 2. To proceed . 2. Things directly besides nature , are all those vnnaturall declining courses of nature , which , notwithstanding they do not totally and wholy withstand the orderly force and operation of nature ; yet doe they hinder it much : and ( by either adding thereunto , or by subtracting therefro ) doe mightily forestall the verie true naturall courses thereof . As for example , when ( ouer and besides the orderly parts of nature ) a man hath two heads , two noses , and fower hands ; or , but one eie , one arme , one legge , and such like . All these , with many other such vnnaturall accidents , are things directly besides nature : whereof sundrie approoued writers ( especially Hierom himselfe , and Nicephorus also ) haue written at large in their seuerall discourses . Now sir , you may not , and which more is , you dare not ( without blushing ) affirme , that any of your matters at Mahgnitton , were ( indeed , and in truth ) any such monstrous , or vnnatural occurrents : and therefore , from thence you cannot possibly conclude any actuall possession at all . Or if notwithstanding , you will impudently affirme , that those your said matters were vndoubtedly some of them such monstrous occurrents , and thereupon inferre an actuall possession ; it must necessarily follow , that either the yoong-man at Mahgnitton was not possessed at all ; or else , that onely the monstrous persons are actually possessed , which were a verie absurd and monstrous opinion . 3. Briefly , the things directly aboue nature , are al those matters & actions whatsoeuer , which ( beyond their owne natural force , and rather in , then by the verie things themselues ) are estsoones effected : although yet , not by any order and facultie of nature , but by an extraordinarie , and supernaturall power of God. As , to make yron swim , fire to freese , water to burne , the dead to returne to life , and such like . Now sir , if you dare flatly affirme that your maters at Mahgnitton , were things vndoubtedly of this selfesame kinde : then must you , not only verie necessarily auouch some supernaturall power in the diuell and yoong-man possessed , for the admirable effecting of all those your supposed supernaturall actions : but ( which more is ) you must verie confidently conclude , that , such an admirable dispossessing of the yoong-man possest at Mahgnitton , was vndoubtedly , the miracle of miracles . Exorcistes . Make of it , a miracle , a monster , or , what pleaseth your selfe : possessed I am certaine he was . Physiologus . Possessed you are certaine he was : and yet cannot certainly shew in what sort . Howbeit , hauing hitherto searched foorth soundly the verie nature of the things themselues , and finding them in effect to be things neither naturall , nor not naturall , and so by consequence , but meere delusions : Let vs notwithstanding , imagine them all for such as you say , and therefore now here in like manner , Lay downe some certaine rule of right iudgement , to examine them by . Lycanthropus . I pray you doe so . Physiologus . Content . The rule of right iudgement , is some certaine direction , leuell , or square , whereby is declared vnto vs , both what is true , and what is false : and for which onely respect , it is also verie fitly termed the rule of truth . Moreouer , this selfesame rule of truth , is either naturall : or supernaturall . The naturall rule of truth , is that naturall direction , which nature herselfe doth truely declare ; and verie sufficiently affoorde vnto vs. And this selfesame natural rule of truth is also twofold ; namely , either some naturall principles , or vniuersall experience . The naturall principles , are some certeine generall notions , or vniuersall directions , verie naturally engrafted and knowen vnto men by nature it selfe : and which also are so necessarilie , so certeinly , and so vnchangeablie true , as whosoeuer shall dare to call them in doubt , he may iustly be termed a mad-man , or foole . And these naturall principles also , are , either theoricall : or practicall . The theoricall principles , are all such speculatiue demonstrations , as doe certeinly direct and guide the iudgement , in a true vnderstanding & knowledge of things . As for example , twise two , are fowre . Againe , there is one onely truth . Againe , the whole is greater then any part thereof . Againe , the cause is not after the effect . Againe , there is one onely naturall motion of a simple bodie , and so foorth . The practicall principles are such certeine and infallible grounds of truth , as do certeinly direct and gouerne the manners of men . As for example , God is to be serued . Men may not be hurt . Honest things are to be done . Falshood is to be fledde , and so foorth . Now then this naturall rule , I meane these natural principles ( whether theoricall , or practicall ) they can be no competent Iudges to examine and trie foorth the truth of those your supposed maruels wrought at Mahgnitton . First , because this selfesame rule ( being onely but naturall , in what kinde soeuer ) cannot possiblie extend foorth it selfe to the full compasse and reach of those your admirable actions : manie of them especially being so absurd as they are , so supernaturall , and euerie way so impossible in nature . Secondly , for that manie wise men in the world ( no lesse wise then your selfe , yea , and as sufficientlie qualified with those selfesame naturall principles whatsoeuer ) are of a farre different iudgement to yours : and therefore ( by force of this rule ) you cannot possiblie put downe vnto vs any such infallible and certeine conclusions , as may possiblie perswade an actuall possession . And thus much brieflie , for that first rule of truth , which ariseth onely from meere naturall principles . Lycanthropus . Shew vs in like sort ( I beseech you ) that other infallible rule of truth , which proceedeth from vniuersall experience . Physiologus . With verie good will. And , because , this is that verie loadstone it selfe whereunto Exorcistes attendeth for his special directions in those supernaturall accidents : I will therefore , first vnfold the thing it selfe , and then next , discouer the sundrie degrees thereof . Pneumatomachus . A verie excellent order ; I praie you proceede . Physiologus . Content . First then for the thing it selfe , the same is called in the Hebrew toong Cheker , that is , a diligent scrutinie , inuestigation , inuention , inquisition , or searching out of a thing to the bottome . It commeth of the Radicall worde Chakar , which signifieth to make diligent inquirie for a thing to the bottome , to make a profound inquisition , to gage , verie deepely into , and to search downe , to the first fountaine it selfe . In the Greeke toong it is called Emporia : that is , an experience , skil , specialty or proofe . In the Latin● toong experientia : that is , an experiment , a due triall , a patterne or president . And , in our English toong , we commonly call it a common vse , example , or practise . Now then , all these the aforesaid Etymologies ( so fitly consorting in one ) as they doe liuely portend at a blush , a ●erie admirable , and most certeine demonstratiue rule : so doe they teach vs withall , that vniuersall experience , is a perpetuall vse of things , wherein al men of sound iudgement ( howsoeuer seuered by times , and places ) do by due experiments prooue and knowe , that they haue euermore receiued one and the selfesame thing , after one and the selfesame maner . And that therefore , it is called a catholike , or common experience . As for example , Fire is hot : life is one thing : and death is another : wine and pepper , haue an inflaming facultie : snowe is white : the heauens are mooued circulerly , and so foorth . Lycanthropus . Let this suffice for the thing it selfe : and now , shew vs in like sort , the sundrie degrees thereof . Physiologus . The sundrie degrees of an vniuersal experience , are those seueral proceedings : . wherein shee groweth from steppe to steppe , to her full perfection . And these selfesame degrees are fower : namely , aisthesis , hystoria , Epagoge , emporia . 1. Aisthesis , is the first degree of vniuersall experience , when as by sense ( I meane , by seeing , hearing , smelling , tasting & handling : ) there is something verie sensiblie perceiued . And , this falleth effectually foorth in all things ; either obiected to sense , or propounded by example . 2. Historia is the second degree of experience : when as from the obiected sensible notions , or propounded examples , we do constitute an obseruation or rule . For , from one , or a few examples : wee may fitly gather a rule . 3. Epagoge , is the third degree of vniuersal experience : when as by an orderlie induction we collect and bring in verie many examples , and those also , verie fitly according with the former constituted rule . 4. Briefly Emporia , is the last degree of vniuersal experiēce : when as we doe certeinly finde by like perpetuall experiments , that all the examples propounded vnto vs , are after one and the selfesame maner , and do fully consort themselues , to the former determined rule . Thus then , you may plainly perceiue , that sense , obseruation , induction , and the like perpetuall experience : do fully constitute a second infallible naturall rule , for the orderly examining and trying foorth of truthes . Howbeit , neither may this selfesame naturall , or experimentall rule : in any sort be enforced to serue Exorcistes his turne . Because , it in no wise accordeth with his supposed actuall possession ; or with any the admirable actions arising from thence : whether we respect the verie rule it selfe , or the seuerall degrees thereof . For first , concerning the verie rule it selfe . There were then , and are now many wise and sensible persons besides your selues : some of them seuered by time and place , and many of them conuersing among you , euen then and there , where your supposed actuall possession was actually effected , or practised . Who do all of them flatly affirme , that , they ( for their owne parts ) neither then , nor at any time since had any such experimented trials , or approoued experiments of such an actuall possession , as your selues haue published in print : and therefore , the experience which you flee vnto now for your refuge , is no catholike or vniuersall experience . Besides all this , let the matters themselues be yet further examined and tried foorth fully by the seuerall degrees of the vniuersall experience propounded before : and then tell me , how this selfesame experimentall rule , and the actions that are to be ruled thereby , may possibly accord in one . For first , concerning sense , how is it possible that any sensible experience ( as it were step by step ) should directly proceed from the sensitiue knowledge , to the memory it selfe , seeing all the obiects of sense ( arising especially from any your supposed supernaturall actions ) were none other thing else , but deceiueable obiects and crafty conueiances : and therefore , could not possibly aford true naturall notions , towards the timely effecting of a vniuersall experience ? And next for obseruation , how is it possible that any infallible rule for the triall of truthes : should bee sensibly and soundly collected from such insensible notions , and vnsound examples ? Againe , concerning induction , where , or from whence should we possibly collect any other examples , which may , or can possibly accord with this supposed example of yours : for the further confirmation of the former infallible rule , constituted ( as before ) vpon sensuall experiments , and sound examples ? Moreouer , where is that perpetuall consenting experience , wherein all men of sound iudgement whatsoeuer , haue truely found foorth by like perpetuall experiments from time to time : that , this one , with all other the approoued examples of actuall possession , doe mutually concurre after one and the felfesame manner , and fully accord in euery point ? Now then , sith the vniuersall experience wee speake of doth not ( so much as in outward appearance ) hold any agreement at all , either , with your pretended actuall possession , or with any the supposed actions thereof : you cannot ( in any proportion of reason ) either conscionably auouch , or consequently conclude from thence , any approoued experience , to try foorth the truth of your matters . Yea , and this I say more , that , if the experience wee speake of heere , and your actuall possession with the supposed actions there at Mahgnitton , did so fully accord , and so iustly iumpe together in all outward appearance , as the one might not possibly be discerned from the other : yet could you not gather from thence , such a certeine rule of right iudgement , as might ( for the purpose in hand ) be able to serue your turne to the full . Because , that your pretended actuall possession , and the supposed actions arising from thence , are ( many of them ) supernaturall , absurd , and impossible : whereupon , this experimentall or vniuersall experience being ( you may see , when it is at the best ) but a meere naturall rule ) it cannot possibly compasse and square foorth vnto vs , the certeine truth of those your supernaturall actions . And therefore , it is vtterly in vaine for your selfe , to rest as you do : vpon vniuersall experience for triall thereof . Exorcistes . Nay sir , I rest not at all , vpon any such an experience as proceedeth onely from meere naturall rules : but , vpon a spirituall experience rather , arising directly from the confirmed canons , and infallible rules of the word . Physiologus . Your manner of disputing , is very like ( I perceiue ) to a maultmilne horse his manner of drawing . For he ( being blindfolded before he be put in his geares ) knoweth none other , but that he goeth directly forewards : when notwithstanding , he keepeth onely a circuler motion : so surely , your selfe ( beeing horribly hood-winked herein with the palpable maske , of a mischeiuous selfe-conceite ) you do verely suppose , that ( in this your giddie course of disputing ) you goe directly an end , when you follow eftsoones the wild-goose chase : one while fleeing from scripture to common experience , and ( beeing soone weary of your part that way ) another while retiring from common experience to the scriptures againe , as one that wotteth not well , in what place to fasten his foote . But , go to man , stick fast to the infallible rule of the scriptures , and cleaue close to the confirmed canons thereof : for , howsoeuer these naturall rules ( laied foorth by my self ) may not possibly be made pliable to the very point of your purpose in hand : the sacred scriptures , they are those supernaturall rules , whereunto ( by Orthodoxus his helpe ) your supposed supernaturall actions ( beeing soundly currant ) may well be made sutable , and sorting in euery respect . If therefore your said actions may possibly endure the hammering and triall of scripture : I warrant you I , they will all bee cannozed currant . Exorcistes . Yes sir , our matters ( I assure you ) they are very well able to endure the fier and forge of the word : yea , and to be throughly ballanced with the holy waights of the sanctuary . For , the actuall possession we plead for , not onely accordeth in euery condition , with the actuall possessions expressed at large in the scriptures : but which more is , the same is a perpetuall infirmity eftsoones falling foorth among men , as was shewed before . And therefore , there is no question at all concerning the certeine truth thereof . Orthodoxus . I perceiue you haue hardned your forehead against the infallible truth of the Lord , for , Physiologus hauing before ( by naturall philosophy ) very sufficiently shewed the apparant disparison betweene your pretended actuall possession , and the approued actuall possessions exprest in the scriptures , and which more is , my selfe also hauing eftsoones ( by the sacred canons and rules of the word ) very fully confuted your idle conceite , concerning the falsly supposed perpetuity of actuall possessions : you notwithstanding ( beeing vtterly vnable to make any sound reply vnto either of both , euen by a pittifull begging of that which you cannot possibly prooue ) doe now afresh , very impudently insist vpon the controuersed question it selfe , without , either probability of reason , or shew of sense . Exorcistes . Yes sir , the perpetuity of actuall possession , is very apparant in the sacred scriptures . Orthodoxus . I doubt not then , but that you would more fully haue made knowen that selfesame apparancy long ere now . But , go to , be it so as you say . The perpetuity thereof will then appeare vnto vs , either , by some canon , or counsel at least conteined in the scriptures : which ( I verely beleeue ) you will neuer be able to shew . For , first , the Apostle Paul , he tels the Ephesians ( with an appeale to their conscience ) that , he hath shewed them the whole councel of God that is , so much of Gods counsel as may any waies concerne the sauing or killing of soules . But , in all his authenticall epistles , he giues neither canon , nor counsell concerning the perpetuity of actuall possessions : therefore , the perpetuity of actuall possessions , is no such part of Gods counsell , as may any waies concerne the sauing , or killing of soules . If yea , then was not the Apostle himselfe set free from their bloud in concealing it from them : for , in none of his canonicall Epistles hath he discouered the same . If no , then the perpetuitie of actuall possession is no part of Gods counsell concerning the sauing or killing of soules : because the same cannot possibly be prooued from any of the Apostles authenticall writings . For , the Apostle no doubt , if he had euer entended to put downe a Canon concerning the perpetuitie of actuall possession , then had he verie fit occasion therefore , in all , or some one of his Epistles to Timothie and Titus : where he purposely handles all ministeriall functions , and precisely puts downe all ecclesiasticall constitutions and orders concerning Church discipline . But , in no one of those his authenticall Epistles , is there any one Canon at all apparant , which may tend in shew , to any such purpose : and therefore , the perpetuitie of actuall possession , is no such part of Gods counsell , as may in any sort concerne the sauing or killing of soules . And as no one Canon : so , neither hath the Apostle himselfe ( in any his Canonicall writings ) giuen any one counsell at all , concerning such matters . No , not euen there , where he purposely entreats of the full power of the diuell : and had iust occasion ( if euer ) to haue giuen some aduise at the least , concerning the same . Especially , there where he calleth The prince of the ayre , that selfesame spirit , which euen now effectually worketh in the children of disobedience . Also euen there especially , where he affirmeth , all those the disobedient ones , to be strongly ensnared , and fearfully captiuated of the diuell at his pleasure . In these two places ( you see ) he purposely entreateth of the power of the diuell whatsoeuer . But , in neither of those places , the Apostle doth giue any one counsell at all concerning the perpetuitie of actuall possession : therefore , the same is no part of Gods counsell , which may any way concerne the sauing , or killing of soules . Exorcistes . Why sir ? euen in those places of Scripture which your selfe now reciteth , the Apostle saith plainly , that the diuell worketh effectually in the disobedient sort : and that those disobedient ones , are ensnared and captiuated of the diuell at his pleasure . These wordes , if they import not a counsell : yet are they a watch-word at least concerning such matters . For what imploy those words else I beseech you : but an actuall possession . Orthodoxus . They imploy an actuall power in the diuell : but no actuall possession at all . For else , either must all persons whatsoeuer , be actually possessed of satan , because , ( before regeneration ) it is the naturall condition of all men , yea , euen of the Apostles themselues , to be vnder his power : or you must necessarily conclude at the least , that onely the vnregenerate , and reprobate people are actually possessed of satan , for that the Apostle in those places entreateth onely of such . And so ( by consequence ) the yoong-youth at Notrub ; he was not actually possessed at all , because euerie man else , and euen you your owne selues do generally repute him , a religious , a godly , and a gracious youth . Moreouer , euen in that selfe same Epistle where the Apostle aduiseth the whole Church at Ephesus to be euerie way carefull in furnishing themselues with the compleate armour of God , for the better enabling of them against all the assaults of the diuell , and the speedier quenching of all his fierie darts , he giues them notwithstanding , no counsell at all for vsing of that their saide spirituall armour against any your supposed actuall possessions : and therefore the perpetuitie of actuall possession , was no part of Gods counsell , that might any way concerne the sauing , or killing of soules . If yea , then the Apostle himselfe , he hath not so sufficiently , and so fully instructed his Christian soldiours concerning an absolute vse of that their spirituall armour , as in equitie and conscience he ought ; and thereupon he is not free from their bloud . If no , then ( without question ) a plaine nullitie of actuall possession , now in these daies of the Gospel , is ( by the Apostle his purposed silence therein ) very apparantly euident . Besides that , the Apostle Peter , stirring vp ( in like ●ort ) the scattered Christians vnto a continuall and watchfull regard against all the dangerous vagaries the lion-like rampings , and greedie deuourings of satan : he maketh no mention at all of any their watchings and wardings against your supposed perpetuitie of actuall possessions . As also our Sauiour Christ ( admonishing Peter , and the other Apostles , of satan his inexorable desire to winow and sift them like wheate ) he speaketh no one word of any the extraordinarie power of the diuell , for actuall possessions . Whereas Paul , Peter , and our Sauiour himselfe , had euerie of them ( in those the forenamed places ) verie iust occasion to haue written thereof . Yea , and some of them also ( in some of those places at least ) woulde purposely haue handled your supposed actuall possession of diuels to the full : if so be the supposed continuance thereof had beene vndoubtedly determined in the secret counsell of God. But no one of them all ( in those the forenamed places , or any where else ) doe so much as once mention the same : and therefore the perpetuitie of actual possession ; is no such part of Gods counsell as may any waie concerne the sauing or killing of soules . Exorcistes . Though the perpetuitie of actuall possessions be not plainely expressed : yet , why may not the same be couertly implied in some part of the Scriptures ? Orthodoxus . Because , this your supposed ( may be ) cannot certeinly conclude from thence , any such supposed implication at all : and I argue further against you thus . If the perpetuitie of actual pssession , be , either expreslie , or implicatiuely conteined in the Worde , then also , the miraculous faith ( for suppressing such actuall possession ) is either expresly or implicatiuely contained in the word : but the latter is vndoubtedly false , and therefore also the first . Exorcistes . Why may not the miraculous faith be auouched perpetuall ? Orthodoxus . Because the same was but temporarie , and had onely her powerfull continuance , so farre foorth as seemed good to the Lord , for an extraordinarie sealing vp and confirming of the word with miracles folowing . But that vse hath vndoubtedly ceased long since : and therefore also the miraculous faith ( attending such temporarie vse ) is vndoubtedly ceased . Howbeit , of this more at large , when wee come to handle the meanes of subduing the extraordinarie power of the diuell . In the meane time , I argue the matter against you thus . All true Christian churches , and the soundest Diuines in our daies , doe generallie conclude a finall discontinuance of the miraculous faith , in these daies of the Gospell : and therefore ( by consequence ) the vndoubted determination of the diuell his extraordinarie power of actuall possession . Exorcistes . Do you then , verie confidently denie all power to the diuell : in these daies of the Gospell ? Orthodoxus . I onely impugne his supposed extraordinarie power , for the perpetuitie of actuall possession : I denie not his power of obsession at all . Exorcistes . Why ? what vnderstand you , by his power of obsession ? Orthodoxus . This question ( I assure you ) is verie fitly propounded for hauing hitherto handled at large , the diuell his power of actuall possession : it remaineth now , to entreate a little of his power of obsession : wherein we need not to be tedious : the same being apparantly euident : and generally confessed of all men . Now therefore , by the diuell his power of obsession : I do heere vnderstand , some certeine predeterminate abilitie , facultie , or inclination of his spirituall nature , for the more powerfull enabling of his restlesse endeuours , and insatiable desires to worke our daily destruction : wherein he eftsoones assaulteth , circumuenteth , encloseth , inuironeth & besiegeth the seruants of God a fresh , with a purposed mind to deuoure them quite , were they not very mightilie protected by an inuincible power of the Lord. And this his said power of obsession , consisteth especially , either in an outward assaulting and vexing : or in an inward suggesting and tempting at least . Lycanthropus . What meane you by an outward assaulting and vexing ? Orthodoxus . I vnderstand thereby , all those their externall allurements , incumbrances , molestations , and griefes whatsoeuer ; wherewith the whole nature of man is wonderfully distressed , disquieted , and vexed . Partly by worldly auctoritie , examples , promises , compulsions , profites , pleasures , and so foorth : and partlie by fleshly affections , inclinations , dispositions , delights , attempts , and carnall practises whatsoeuer they be . Philologus . And what meane you by inward suggestings and temptings ? Orthodoxus . I vnderstand thereby , all those the internall allurements of satan whatsoeuer , wherewith he endeuoureth to drawe mens mindes from their dutifull obedience to God : by daring or thrusting into them , all trecherous and diuelish deuises , yea , and by kindling within them , all vngodly motions , affections , lustes , and desires . Nowe , for the speedie effecting hereof , the diuels they become lying spirits in the mouthes of false Prophets : they worke lying woonders , in all deceaueablenes of vnrighteousnes : they buffet mens minds with fearefull tentations : they endeuour , to fif●e and winow their soules , as men winow wheate : they make men vncleane , and replenish their hartes with filthie pollutions , that thereby they might draw them into open dissimulation with the holy Ghost : they vexe and torment men within and without : yea , & ( which more is ) they so dangerously ●ncumber mens iudgements , through the Law of their members , rebelling against the Law of their mindes , as eftsoones they enforce them to distrust their happie deliuerance , yea , and to desire their present dissolution , to be presently with Christ himselfe . Loe , thus much in effect : for the diuel his power of obsession . Lycanthropus . This sir ( I assure yon ) is a woonderfull power : and such as should foorthwith awaken our harts to a continuall watchfulnes . But , tell vs further I pray you , by what meanes the diuell especially effecteth these matters ? Orthodoxus . Although the diuel hath vndoubtedly innumerable meanes to accomplish his villanies : yet surely , the most principall , for the timely effecting of his power of obsession : is an holding men fast in the ignorance of God. That so , all the while they doe carelesly continue in darkenes , and sit still in the shadow of death : the diuell might assault them eftsoones at his pleasure , and come vpon them at vnawares , to accomplish in them his mischieuous purposes . Neither is this holding of men in palpable ignorance , impossible for satan ( by the permission of God ) to effect . Because the diuell himselfe being the God of this world ( and therefore , of an admirable power ) be both can , and doth purposely blindfold the minds of all infidels : least at any time , the light of the glorious Gospel of Christ ( the image of God ) should shine foorth vnto them . That ( hauing so insnared and captiuated the men at his pleasure ) they might from thencefoorth , walke on in vanitie of their mindes . And ( which more is ) that their vnderstanding ( by this meanes ) being darkened , they might ( through their owne ignorance , and hardnes of hart ( become aliants & strangers from the life of God : and ( being past feeling ) might foorthwith giue ouer themselues vnto wantonnes , to worke all manner of vncleannes , yea , euen with insatiable , and greedie affections . Exorcistes . Wel sir. And how is it possible the diuel should accomplish these fearefull effects in any mans mind , but by an actuall possession at least ? Orthodoxus . Yes , the diuell he wel may , and doth easily effect all these , with many other like fearefull effects ; onely , by an actuall power , without any actuall possession at all . And this especially , by depriuing the world of that eternall word of life ; which was giuen to enlighten mens soules . He depriues the world of the word of life , either , by holding it altogether from them : or otherwise , by hindring the effectuall working power thereof at the least . He holds the word altogether from men , by forestalling and hindering the timely establishment of faithfull Preachers in euerie place . Againe , if he cannot possibly intercept the Preachers establishment , then he endeuors eftsoones to hinder ( at least ) the affectuall working power of the word , being preached powerfully among them . And this also , either by working effectually vpon the hearers infirmities , namely , vpon their naturall blindnes , dumbenes , deafenes , as also by making their eares without hearing : or , otherwaies , by practizing all possible resistance against the powerfull preaching , and preachers themselues . Howbeit , this his resistance against the power of the word , and preachers thereof : is not alwaies effected after one and the selfesame manner . For , sometimes he vseth an inward : and sometimes an outward resistance . By inward resistance , he laboureth chiefely , either to make the holy word it selfe , vnfit for mens mindes : and this , sometimes by stealing the word from out of their harts : sometimes by corrupting the puritie of the word it selfe , through a confused mixture of his cockell and darnell : sometimes , by peruerting the true purpose and sense of the Scripture it selfe : and sometimes also , by calling in question the certaintie and truth of the word . Or if ( notwithstanding these the aforesaid meanes ) he cannot possibly make the holy word vnfit for mens mindes : then he taketh a quite contrarie course , and endeuoureth to make mens mindes ( at least ) vnfit for the word . And this , partly , by entring effectually into their harts , and so , filling them full of all iniquitie : partly by circumuenting their harts so violently , as no preaching at all , may po●●ibly penetrate , or pearce thorough the same : partly , by prophaning their harts with the filthie pollutions of profits and pleasures : and partly also , by insnaring and captiuating their harts so powerfully , as they may not possibly be brought to acknowledge the truth . And this in effect , for his inward resistance . His outward resistance against the power of the word , and preachers thereof : is partly by faire meanes , and partly by foule meanes . By faire meanes first . And this especially , by making some outward faire shew , concerning the holy religion professed : or otherwaies , by fawning vpon the professors themselues , with an holy pretence of wishing their good . By fowle meanes also , he withstands the power of the word , and preachers thereof . And this especially , either by sifting and winnowing the professours thereof , as was shewed before : or , by entangling and intrapping them by some manner of meanes : or by a Iudas-like , and trecherous betraying of their persons & states : or ; by procuring fiery trials , persecutions , and troubles against them or , by committing the professours themselues vnto prison : or lastly , by an outragious tortoring , racking , tormenting and killing of their bodies outright . Loe , these ( in effect ) are the most principall meanes , whereby Satan effecteth his power of obsession : without any actuall possession at all . Exorcistes . Good sir ? I beseech you beware what you doe . And so much the rather , because , this your absolute deniall of actuall possessions ; will open a wide doore vnto Atheisme , and loozen the reines of our vnruly affections , to an irreligious , licentious , and dissolute carriage . For , let men but once heare they are free from all bodily danger of diuels : and what will they not foorthwith aduenture . Orthodoxus . Nay rather , this your obstinate auouching of actuall possession , it the verie high way vnto Atheisme , to an irreligious behauiour , and all carnall securitie . For , by making men verie idlely to gaze ( as they do ) at an imagined actuall possession of diuels , when no such matter ( in deed and in truth ) may soundly be prooued : what doe you else ( in effect ) but lull the whole world fast a sleepe in the cradell of carnall securitie ? Yea , and ( which more is ) by this meanes you make men forgetfull and carelesse of Satan his pernicious power of obsession : wherein lieth couertly enfolded , a very pestilent poyson , and most deadly confection for bodie and soule . Neither may you more fitly pleasure the diuell , nor more fully make him beholding vnto you in any thing else : then , in vpholding for him ( as you do ) a falslie imagined actuall possession . For , by this meanes , the mysterie of iniquitie , doth more freely and more forciblie worke in the mindes of men : and the diuell may more easily seduce their soules at vnwares : by vsing at his pleasure , the power which he hath , while the whole worlde ( at their pleasure ) so improuidently , and so carelesly stand musing vpon an imagned power which he hath not indeed . And , herein the subtile dealing of Satan , is nothing inferiour to the craftie bird-catcher : who ( while the silie poore birdes sit prying at , and playing with the whirligig , or staling before them ) doth cunningly clap them ( vp at vnawares ) in his net , and nippes them all dead in the head . Howbeit , that which is spoken may fully suffice , ( I perceiue ) for a caueat herein : you your selfe being thus driuen ( as you are ) into a maruelous maze concerning the matters in question . For these your idle vagaries , and often startings aside from the purpose propounded : do import a woonderfull defect in your skill , or implie a maruelous distrust in your cause at the least . Exorcistes . Nothing lesse I assure you . For , I am resolute ( as before ) in the actuall possession of diuels : which may yet more effectually be prooued thus . I draue out the diuell from the yoongman at Mahgnitton : and therefore the yoongman ( no doubt ) was actually possessed before . Orthodoxus . And I disprooue it effectually thus . The yoongman at Maghnitton was neuer actually possessed of satan : and therefore , you did not , nor could not possibly driue foorth the diuell from him . For , how is it possible you should dispossesse the diuell , of that partie , whom ( indeed & in truth ) he neuer possessed ? Howbeit , this question fals foorth verie fitly for another discourse : wherein shall be purposely put downe , the verie true meanes for subduing the power of diuels . Notwithstanding , the time now is farre spent , and our Supper doth stay on our comming : therefore , Let vs goe and refresh our selues with such repast as God sends : and afterwards , conferre of the point for an hower or twaine if you please . Otherwaies , I must put ouer the perfecting of our present discourse , till some other appointed season : because the next day ( if God will ) I must sequester my selfe to some other more priuate meditations , for the Saboth daies exercise . Lycanthropus . And we also our selues must returne homewards to morrow vpon vrgent occasion . Howbeit , we are all verie loth to leaue the matter so raw as it is : and therefore , if it please Exorcistes and the rest of the companie , we will , rather loose an howers sleepe or two , then goe home vnresolued herein . Exorcistes . I am ( for mine owne part ) verie willing thereto : and so much I dare say for the rest . Orthodoxus . Let vs then arise , and depart . The end of the seuenth Dialogue . The eight Dialogue . THE ARGVMENT . Of the vndoubted true force , for the timely subduing of this the forenamed power of the Diuell . Whether anie created meanes may therein preuaile ? yea , and whether praier and fasting , haue in them selues , any power , to effect such a worke ? The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . THe Lord hauing in great mercie enabled our bodies a fresh , by his good blessings bestowed vpon vs : it shal not be good to trifle the time , but forthwith go an end in our conference . Come on therefore Exorcistes , repeate , and prosecute , your lately propounded argument . Exorcistes . This then it is . I draue foorth a diuell , from the yoongman at Mahgnitton : therefore the yoongman he was actually possessed before Else how could I possiblie haue driuen foorth the diuell : if he had in the yoongman no possession at all ? Orthodoxus . I answere you thus as before . The yoongman at Mahgnitton he was not actually possessed of satan : therefore , you could not possiblie driue a diuell from him . For , how is it possible you should actually dispossesse the diuel of that man : in whom he was neuer actually possessea ? And thus still , you may plainly perceiue your preposterous happe , in disputing this point . For ( notwithstanding any thing hitherto heard ) you are yet as farre from the probable dispatch of your pretēded actuall possession , as you were at the first : and wil be I warrant you , so long as you insist ( as you do ) vpon the propounded question it selfe . This is nothing else , but to proue the same by the same : the which in all ages hath bin accounted , a reason , without any reason at al. Howbeit , because you are now fledde ( as it seemes ) to your vttermost refuge ; I meane , to the succourlesse shelter of that your weather beaten action pretēded to be done at Mahgnitton : I do verily perswade my selfe , that ( if once you be daunted therein ) you will shortly giue ouer the skirmish . Exorcistes . Yea sir. When I see you haue prooued my action at Mahgniton , no action at all concerning the actuall dispossessing of diuels : I will then lay my hand on my mouth , without any further replie to any thing spoken . But , this I suppose , must not be performed in hast . Orthodoxus . Well , then we will take so much more leisure in performing the same . And therefore hauing hitherto , very fully discouered that tyrannicall dominion of diuels , which might anie way concerne their power of possession , or their power of obsession : we will now proceed next , to an orderly examination of that superiour ineuitable working power , whereby the aforesaid actuall possession of diuels is vndoubtedly conquered , subdued , squashed , and euen vtterly annihilated , in comparison of any the precedent poysons thereof . Yea , and so much the rather , we entend verie carefully to follow this our entended course : because in an only Imagination thereof , there doth lie ( it should seeme ) the verie fortresse it selfe , of all those fantasticall and idle conceits , which concerne your supposed dispossessing of Satan . And therefore , hauing once ( by a conscionable discouery of the infallible truth ) made knowen to your conscience , that , your pretēded action which was wrought at Mahgnition , cannot possibly chalenge the approoued priuiledge of any exordinarie power from the Lord , for the actuall dispossessing of diuels . I hope we may confidently conclude from the consideration thereof , an apparant nullitie of all actuall possessions in these daies of the Gospel . Lycanthropus . That is vndoubtedly true : and therefore , I pray you proceede . Orthodoxus . With verie good will. First therefore , this said tyrannicall dominion of diuels ( respecting especially , their temporarie power for actuall possession ) the same euer was , and is effectually subdued by an onely extraordinarie , a supernaturall , and supereminent power of the omnipotent , eternall God. Which selfesame supernaturall power , the Egyptian sorcerers were forcibly constrained to acknowledge for some etsbang-elohim : that is , some Diuine operation or vertue extraordinarily proceeding from the Almightie Iehouah himselfe . And , because the holy spirit of God , is that onely essentiall vertue of the father , and the sonne together : therefore , that selfesame speech of the sorcerers concerning this power , it is by our Sauiour Christ , euen purposely interpreted Pneuma , kaidactylos theou : that is , the spirit and finger of God. Because , that selfesame holy spirit ( being an essentiall power , equally proceeding from the Father , and Sonne together ) doth ( as it were by a finger , or hand ) verie powerfully distribute some certaine extraordinarie gifts , and graces to some certaine peculiar persons : peculiarly appointed of God , for the actuall dispossessing of diuels . And , this said supereminent power of the Lord , is twofold : namely , either immediate or mediate . Exorcistes . What meane you by the immediate power of God ? Orthodoxus . I vnderstand thereby , that selfesame diuine , supernaturall , and supereminent authority of Iesus Christ the stronger . Who , of him selfe alone , and without any one instrument or meanes attending vpon him , is that vndoubted el-gibbor , that inuincible preuailing power , which doth ( by the commaunding force of his spiritual scepter ) very valiantly vanquish , ouercome , and subdue the actuall power of satan the strong armed man : notwithstanding he mainteined before , a peaceable possession ouer the world . Philologus . And , what meane you by the mediate power of God ? Orthodoxus . I vnderstand thereby , a secondary , or subordinate power of the almighty Iehouah : executed by some certeine speciall persons , peculierly appointed by the Lord him selfe , to that speciall purpose . Who ministerially , and , in the onely name , mediation , and vertue of Iesus Christ : doe valiantly conquere , and actually ouercome the actuall power of satans possession . For , very certeine it is , that the sonne of God , he powerfully expelleth diuels by his owne immediate power : whereas all other besides , they do it ministerially , in , and by the vertue & power of Christ his name . Howbeit , we haue yet to consider further , that , this same mediate power of the Lord , is also twofold : namely , Apostolicall , and Ecclesiasticall . Exorcistes . What meane you by the Apostolical mediate power ? Orthodoxus . I vnderstand thereby , that peculier prerogatiue , or that extraordinary spirituall preheminence , operation , and vertue , wherewith the onely wise God , more especially inuested his chosen Apostles themselues , concerning some extraordinary power for the powerfull expelling of diuels . And all this , for the more authenticall confirmation of the newly published Gospel , throughout those newly established churchess , wheresoeuer they came . Lycanthropus . And , what meane you by the ecclesiasticall mediate power ? Orthodoxus . I vnderstand thereby , some extraordinary peculier priuiledge , or speciall grace very extraordinarily bestowed vpon the newly established churches , ouer spirits and diuels . And this especially , for a further more admirable approbation of the newly established Gospel : so admirably planted among them before , by the extraordinary preachers thereof . Wherein , we haue to consider further : that , this selfesame ecclesiasticall mediate power , is here , to be considered in a double respect . Namely , in respect , either of the churches primitiue : or of the churches successiue . Philologus . How first , in consideration of the churches primitiue ? Orthodoxus . The ecclesiasticall mediate power ( respecting more especially the churches primitiue ) was an extraordinary ability , faculty , vertue , or force , very apparantly euident in the 70. disciples , and some other besides . They hauing euery of them , an extraordinary power from the Lord , to subdue the actuall possession of diuels ▪ during especially that primary age immediately succeeding the Apostles of Christ And this also , for the more admirable watering of that selfesame Gospel of saluation : so admirably planted before , by Christ himselfe and his chosen Apostles . Lycanthropus . And , how next in consideration of the churches successiue ? Orthodoxus . The ecclesiasticall mediate power more especially respecting the churches successiue , was some certeine imagined faculty , ability , or force , in some certeine peculier persons : for the timely expelling of spirits and diuels from out of newly borne infants , before their admission to baptisme . Hauing also ( for that speciall purpose ) their Exorcists and Exorcismes peculierly appointed thereto . Which said order , or rather disorder of Exorcizing ( in as much as it wants the warrant of the word , and for that also it foisteth very odly into the church , such new found offices , and officers as neuer were planted by Christ : ) it was neuer yet iustifiable in the court of conscience , and we woonder not at all , though the same ( being no plant of the almighty his planting , ) be now plucked vp quite by the rootes . Loe , these be those seuerall sorts of Exorcizings which were euer yet practized in the true church of Christ : since the very first time the Gospel began to be preached among them . And , these Exorcizings also , by some others of speciall account , are distinquished , or intituled thus ; namely , they are , either archicall , apostolicall , ecclesiasticall , or infanticall . Howbeit , ( respecting perspi●uity or plainesse , and , for that especially they come all to one and the selfesame period ) we do rather , the more purposely retaine our own order , rehearsed before . Exorcistes . But , tel me I pray you , were there no other sorts of Exorcizings at any time practized , but these fower which your selfe haue expressed ? Orthodoxus . Yes , there hath euer beene , and will be to the end of the world a certeine conterfeite , or fained faculty pretended by some : for expelling the possession and power of the diuel : and the same also vndoubtedly proceeding from a preposterous emulation , or rather , from an apishimitation of that selfesame extraordinary power apparantly euident in the Apostolicall or primitiue church . For in all ages of the world , some certeine od persons , are wonderfully affected , with either glory or gaine at the least . These men therefore perceiuing how easie a matter it was , and how glorious a thing with the faithfull , for any to haue power ouer diuels ; they eftsoones attempted , or at least , they pretended the selfesame power in themselues . Yea , and which more is , euen satan also ( for the better enthronizing of himselfe in the seate of God , as also , for a more easie establishing of all his dangerous errours ) he in like manner attempted an apish imitation of this the admirable power of the Lord , for the expelling of diuels . And this his pestilent purpose , he might so much the more easily effect : by how much he plainely perceiued that , the miraculous faith did not necessarily require such special persons only as were vpright with God , and righteous before men . Perceiuing therefore that the very hipocrites also and reprobate wretches ( men fit for his purpose ) might fully participate with that selfesame speciall power for the admirable expelling of spirits and diuels ; as well as the other : Satan himselfe , he also vndertooke that selfesame enterprise , and began by himselfe and his instruments , to practise the like . And , this said counterfeit or fained facultie for expelling the power of spirits and diuels ; is also foretold . Namely , Satanicall , Ethnicall , Iudaicall and Papisticall . Lycanthropus . What meane you by the Satanicall facultie ? Orthodoxus . That selfesame Thrasonicall brag , or that Spanish-like Brauado , wherwith the diuel adiured our Sauiour Christ : as though by his great wordes he could skar , or by his Exorcizing power he would binde our Sauiour himselfe , beyond the vtmost borders of Egypt , saying , I adiure , or coniure thee ( thou Christ ) that thou torment me nothing at all . Howbeit , his successe in that proude enterprise , was not vnlike to the proude Spaniards successe in eightie eight : for ( notwithstanding any their magicall skill , or Thersites-like vaunts ) they were both constrayned to get home by weeping crosse , with confusion and shame to themselues . Pneumatomachus . And what meane you by the Ethnicall facultie ? Orthodoxus . That Satanicall pretended power which Satan did seeme to practise by heathenish persons , as by his organicall instruments for that speciall purpose : howbeit , such as were strangers and forreiners from the Church of Christ. These men notwithstanding , by christals , by rings , by stones , by hearbs , and such other like fooleries ; they would seeme to doe something in shew at the least . Philologus . And what meane you by the Iudaicall facultie ? Orthodoxus . That selfesame Satanicall violence , which the diuell also , by those his pharisaicall organons endeuoured to establish and to communicate from hand to hand , vnto all the posterity following . And these Iudaicall adiurations , they were so much the more dangerous , by how much the patrones and professors thereof , did ( in outward appearance at least ) more neerely approch to the Church of God. And , for that also , by an execrable and blasphemous prophaning of that sacred and vnexpresable name of the Lord , tetragrammaton : they verie pestilently pretended the powerfull establishment of their pestilent practises . Yea , and which more is , so soone as the holy name of our Sauiour Christ began to be admirably and powerfully published abroad : they eftsoones also , abused that glorious name , in euery of their said exorcismes , adiurations , or coniuring attempts . Imagining the honorable name of Iesus , to be much more powerfull for that speciall purpose : then the name tetragrammaton was euer before . And hereof it came also to passe , that the seuen sonnes of Sceua the Iewe ( being stirred vp with a like counterfeit zeale ) did thereby vndertake to adiure the diuels to their cost . Exorcistes . Not so : for Cyprian very flatly affirmeth , that the diuels gaue place to their said coniurations . Orthodoxus . No such matter at all appeeres in the text . Nay , it telleth vs rather , that , the euill spirits ranne violently vpon those Coniurours , ouercame them , and preuailed against them : insomuch as the Coniurours fledde foorth of that house , all naked and wounden . Nowe , these kindes of Exorcismes were very ordinarie among manie in those daies , which were not of the Colledge of Christ : yea , and some of them also but reprobates . Which declareth plainely vnto vs , that , the gift of myracles was then indifferently bestowed vpon good and bad : so farre off was it , that any holines of that instrument effected the worke . Lycanthropus . And , what meane you by the papisticall facultie ? Orthodoxus . That selfesame presupposed Satanicall power which was compounded , partly of Gentilisme , and partly also of Iudaisme , as a verie mingle-mangle , or hotchpotch of all the Magicall sorceries of satan : consolidate fully in one filthie confection , to the more dangerous deceiuing of vnstable and ignorant persons . For first , they had their lygatures , their herbes , their consecrated verum , their rootes , their hol●● water , their salt , and such other odde reliques , after the manner of the Ethnickes : and obserued in euerie of their ad●urations , the heathenish Exorcismes , their consecrated christals , their sacred rites , their magicall ceremonies , and coniuring charmes . Then next , from the Iewes they had also the sacred names of their God , tetra-grammaton , of Angels , of Patriarkes , of Christ , of the Apostles and holy Martyrs of God : that the diuell , ( by such glorious appearances ) might the more grosly delude and bewitch with strong illusions , the mindes of the Infidels . Loe , these in effect are those other sort of Exorcismes or Coniurations which were couertly brought in by the cunning of satan : at any time since the Apostolike or Primatiue age . Now then , do tell ●et Exorcistes ( I pray you ) among whether of these sortes of adiurations you do range or consort , that your supposed dispossessing of satan from the yoongman at Mahgnitton ? Exorcistes . Not among any of those fower last rehearsed : for they are but Satanicall and diuelish , by whomsoeuer effected . Orthodoxus . Neither may you presume to consort the same , among any of those other declared before : for , they were all supernaturall , by whomsoeuer effected , and continued onely in that primatiue age , as hath beene , and shall be apparantly prooued . Yea , and you your owne selfe haue elsewhere confessed , that the miraculous curing of feauers , palsies , leprosies , diseases , and that driuing out of diuels by Christ and his owne Apostles gaue credit to the glorious Gospell . Which said Gospell of Christ , ( being alreadie so fullie confirmed by the Apostles preaching , and theis miracles folowing ) must now be entertained by faith , without any such heathenish expectation , or curious requiring of woonders , as the ●uill and adulterous nations do daily demaund . Exorcistes . Howsoeuer you catch holde of any my scattered sentences , verie certeine I am , and fiue hundred are able to witnes : that , I draue foorth a diuell from the yoongman there . Orthodoxus . You are certeine , and fiue hundred are able to witnes , that you bore them in hand you wrought such a feate . But , how is your selfe , or any one of those fiue hundred able to auouch on their oathes , that ( indeed and in truth ) you draue foorth a diuell : sith diuels are such inuisible , and impalpable spirits , as cannot possiblie be discerned by any sensible meanes . Exorcistes . I doe freely confesse there can be no sensible appearances of any their essentiall departures from men : because spirites and diuels , they are onely of a spirituall , inuisible , and impalpable being . Howbeit , that the yoong-man at Mahgnitton was vndoubtedly dispossessed of satan , the signes thereof doe confirme , which are , crying aloud , rending sore , and leauing as dead : these signes were seene and heard at the instant of his deliuerance . And therefore , from thence I doe reason thus . Where there was crying aloud , rending sore , and leauing as dead , there were the vndoubted true signes , of the dispossessing of satan . But in the yoongman at Mahgnitton there was crying aloud , rending sore , and a leauing as dead : therefore , there were in the yoongman at Mahgnitton , the vndoubted true signes of the dispossessing of satan . Orthodoxus . I answere you thus . Where there is crying aloud , rending sore , & a leauing as dead , there are the vndoubted true signes of the dispossessing of satan . But in mania , in phrenesies , in the mother , in conuulsions , in Catalepsies , in Epilepsies , and Lunacies , there is crying aloud , rending sore , & a leauing as dead : therfore in euery of the aforesaid diseases , there are the vndoubted true signes of the dispossessing of satan . So thē , by this ( you see ) it is very apparant , & you must likewise cōclude , that so many as are sicke of the aforesaid diseases , they are actually also possessed of Satan , because in euerie of them also , those your supposed infallible signes of dispossession are verie apparant : or else you must be enforced to confesse , that crying aloud , rending sore , and leauing as dead , they are no such vndoubted true signes of the dispossessing of satan , as you would beare vs in hand they be . Exorcistes . Why man , they are the vndoubted true signes , put downe by the blessed Euangelistes : to declare the like dispossession performed else where by our Sauiour himselfe . For , so soone as Christ had but said to the diuell , thou dumbe and deafe spirit , I charge thee come out of the childe , then , foorthwith the spirit hee cried , and rent the childe sore , and came out of him , and the childe was as one being dead , insomuch as many said he is surely dead . See now I beseech you , whether these be vndoubted true signes of the dispossessing of Satan ? Orthodoxus . Well , goe to . If we must in any case account them the vndoubted true signes of the dispossessing of satan : then , do tell me ( I pray you ) whether we must take them for the precedent , or the subsequent signes of such dispossessions ? I meane , whether we must account them , such vndoubted true signes , as doe onelie preceed , and go before the action it selfe : or such rather as do necessarily succeede and folow the same ? Exorcistes . Euen for such vndoubted true signes as doe necessarily succeed the dispossession it selfe : otherwaies how could they be certeine signes of a certeine deliuerance , the deliuerance it selfe not fully effected ? And so , the Euangelist Marke he puts them downe as the subsequent signes of that selfesame action . Orthodoxus . But yet , the Euangelist Luke , he telleth vs plainely , that , while the childe was comming to Christ , and , or euer that Christ began to adiure or command the diuell to depart , the diuell he rent and tore the childe . Thereby declaring vnto vs , that , those cryings aloude , those rendings and tearings , and that leauing as dead : are rather the vndoubted true signes of Satan his actuall possession , then of any his dispossession at all . So then , howsoeuer the Euangelist Marke doth put downe those matters partly preceeding , and partly succeeding the action it selfe : Verie certaine I am , it was neuer his purpose to haue them esteemed as vndoubted true signes of euerie the dispossessions of Satan whatsoeuer : but rather , to be taken as the infallible effects of that selfesame speciall action , which Christ ( at that present ) performed . Otherwise , if these cryings , these rendings , and this leauing as dead , must necessarily confirme vnto vs the certaintie of euerie dispossession of Satan in whomsoeuer : then , how should we be assuredly perswaded concerning the certaine truth of all other the dispossessions of Satan , in whom , those the aforesaid signes are not found ? Namely , of those whom Christ performed in the Gergesenes , of those which the seuentie disciples effected , and of that which Paul accomplished in the Pythonist , with sundrie other besides : for , in no one of those the dispossessions of Satan , are any of those your vndoubted true signes reported , and yet we doubt not at all of their certaine deliuerances . The premisses therefore considered , we may verie fitly retort your reason vpon you thus . In those adiurations whatsoeuer , where there was no crying aloude , no rending sore , nor no leauing as dead , there were no vndoubted true signes of any dispossessing of Satan . But in all the adiurations which concerne the aforesaid examples , there was no crying aloude , no rending sore , nor no leauing as dead : therefore in all the adiurations which concerne the aforesaid examples , there were no vndouted true signes of the dispossessing of satan . Thus then it is very apparant you see , by all the premisses , that ( vnlesse you will purposely fall into palpable absurdities ) you may at no hand auouch , that those cryings , those rendings and tearings , and that leauing for dead , are the vndoubted true signes of the dispossessing of satan . No , you must rather perswade your selfe , they were purposely reported for speciall and proper effects of that speciall and proper action of Christ : and , not considerately put downe for perpetuall , and vndoubted true signes of all the actuall dispossessings of spirits and diuels in whomsoeuer . Notwithstanding , be it supposed ( which will neuer be prooued ) that , your selfe did vndoubtedly driue foorth a diuel from the yoongman at Mahgnitton , and that , some cryings aloude , some rendings sore , and some leauing as dead , were then also the speciall effects of that your supposed speciall action : doe here tell vs I pray you , after what speciall manner you effected the action ? Whether onely by meanes : or by a miraculous manner ? Exorcistes . Surely , euen onely by meanes : and not by any miraculous manner of working at all . Physiologus . Good Maister Orthodoxus , let me argue this matter a little . Come on Exorcistes , doe you hold in good earnest , that diuels may bee driuen foorth from men : and that onelie by meanes ? Exorcistes . I am very confident therein I assure you . Physiologus . Make your mind plaine , before we proceede . And tel me ( I pray you ) whether spirtts and diuels ( by very natural , or corporall meanes ) may be truely dispossessed , and driuen from men ? Exorcistes . Yea , euen by very naturall , or corporall meanes . Physiologus . Why man , spirits and diuels , they are meere spirituall creatures . But , such is the proper condition of spirituall creatures , that , all corporall matters whatsoeuer , they come short thereunto by many degrees : and therefore , we may boldly conclude , that those corporall or sensible things , can work nothing efficiently in spirits and diuels ; can offer no violence at all vnto them ; nor possibly expell them from any their actuall possessions . Exorcistes . Yes sir , I am able to demonstrate this matter , by an argument of comparison , thus . There is one , and the selfesame condition of spirits , and of liuing mens soules : for they are both of them spirituall essences . But , euen by a meere corporall , or sensible meanes , may some violence be offered to liuing mens soules , yea , they may thereby , eftsoones be separated quite from their bodies : and therefore , euen to spirits also ( by meanes of some corporall or sensible matter ) there may eftsoones , some violence be offered , and they also may be expelled quite , from their actuall possessions in man. Physiologus . Your argument of comparison , it consisteth not of such pares as are equally alike in euerie respect ; no , it halteth downe right in that selfesame point , wherupon it is more especially grounded : and therefore , it enforceth no necessarie conclusion vpon vs at all . For , the condition of spirits , and of liuing mens soules ( howsoeuer alike in spirituall essence ) it is vtterly vnlike , respecting the bodies whereupon they both worke . Soules , they are properly conioyned to their owne proper bodies , as the verie first essential forme thereof appointed by God : howbeit , spirits ( not by any proprietie , but by vsurpation rather ) they are onely actually there , as the afflictors , or tormentors permitted by God. So then ( for those former respects ) the soules of liuing men , doe necessarily require in those their owne bodies , some such certaine dispositions and qualities , as the diuels themselues ( they being no true essentiall formes of those bodies ) require not at all . And therefore , spirits or diuels , they may actually afflict and torment those selfesame bodies of men , how vnfitly soeuer they finde them : whereas the soules of men ( vnlesse those their said bodies be aptly proportioned and fitted thereto ) they cannot informe them at all . Exorcistes . Sir , howsoeuer you enforce a disparison betweene spirites and soules , concerning especially their dealings with bodies , and thereby would frustrate the force of my argument : verie certeine I am , that spirits or diuels , they may be driuen foorth from mens bodies , and that onely by meanes . Physiologus . But , by what meanes I beseech you ? whether , by an vncreated : or by a created meanes . Exorcistes . Not by any vncreated meanes at all . For how can I possiblie practise that thing which is either vncreated : or not existing in nature ? Physiologus . Then you do flatly conclude that spirites or diuels they may actually be dispossessed , euen by a created , or meere naturall meanes . Exorcistes . Yea , so much I flatly conclude , Physiologus . This then I must tell you for certeine , that you doe very fondly conclude you wotte not what . For , this is vndoubtedly true , that , no created or naturall meanes whatsoeuer : may efficiently extend themselues to any such supernaturall actions , as do anie way concerne the dispossessing of diuels . Because , all such supernaturall actions , they proceed not at all from any power of nature : but from the onely power of obedience . By the onely efficacie of which obedientiall power , euen any thing , of euerie thing may easilie be effected : although yet , in an onely respect of the mightie Iehouah himselfe , the sole and onely efficient thereof . For , albeit the Saints of the Lord , namely Moses , and manie others are saide to effect supernaturall actions : yet , therein wee must rightly vnderstand , that onely the Lord alone , he workes that by his Saints , which he workes by himselfe . And therefore in saying as you do , that spirits or diuels they may be dispossessed from men , by any created , or naturall meanes : you do therein , very ignorantly auouch , you wot not well what . Exorcistes . Yes sir , I wot well what I say : and , am able to demonstrate the truth thereof , by many examples . Physiologus . Let vs heare your examples , which make for this matter . Exorcistes . With verie good will. First therefore Iosephus verie plainely reporteth , that when Titus and Vespasian besieged Ierusalem : there was an Exorciste , that time in the hoste , who ( by a certeine stone in a ring ) deliuered many that were possessed of Satan . Moreouer , Eleazar the Hebrew , ( as the said Iosephus recordeth ) he vsed certeine Exorcismes which were inuented and made by Salomon , for the expelling of spirits and diuels : namely , ringes , rootes , herbes , and such other like sensible matters . But , the stone in the ringe , those rootes , and those herbes , they were onely created , and meere naturall meanes : therefore some onely created , and meere naturall meanes , it hath , and may haue in it selfe , an actuall power , for the dispossessing of spirits and diuels . Physiologus . Why doe you not also alleage that which the said Iosephus and Aelianus also reporteth concerning the herbe Cynospastus , being otherwaies called Aglaphotis , which hath ( they say ) a certeine speciall operation for the powerfull expelling of spirits and diuels : for thereby also you might haue borne vs in hand , that herbes in times past , haue beene workers of miracles . Exorcistes . Well sir , howsoeuer you would scoffe out the matter : doe answere Iosephus . Physiologus . I will. Iosephus , he hath heretofore so often beene tainted in matters of more waightie importance , as we haue the lesse cause to credit his pen in these his senseles reports . Besides that let this which he writes concerning these tryfling toyes , be esteemed for certeine truthes , I meane , that some such dipossessions were effected in some outward appearance : yet Wierus , he flatly affirmes , that Iosephus the Iewe , Vespasian the Ethnicke , and Eleazar also the Hebrew : were euerie of them woonderfully bewitched with the iuggling sleights of the diuell . Who for the present , did purposely pretend the giuing of place to an imagined vertue in ringes , in rootes , in herbes , and in stones : that ( by meanes of such sundrie his illusions ) those persons themselues , might the more easily be brought to repose greater confidence in those tryfling toies , then in the almighty Iehouah , the onely disposer and guider of all things . And for the furthering of this his diuellish endeuour the better , he brought it also to passe , that all those his said Exorcismes , they were very confidently fathered vpon Salomon himselfe , in an especiall regard of his singular wisedome : that , by such legerdemaines , he might winne the more credit to all those his sprituall illusions . But seeing it is certeinly true , that these created instruments could not effectiuely extend foorth themselues to the powerfull effecting of any such supernaturall effects : what man will bee so wilfully madde , as once to beleeue , or once to esteeme those his tryfling tales , for infallible truthes ? Againe , sith Salomon the verie mirrour it selfe of heauenly wisedome , being vsually accustomed ( as the Hebrewes report ) to dispute of trees and of herbes , from the Cedar of Libanon , to the verie Hysope it selfe , and ( which more is ) of beastes , of fowles , of creeping things , and of fishes ( in the knowledge of all which there lieth hid from the world , much secret Philosophie for the admirable effecting of such admirable matters by meere naturall meanes . ) If Salomon ( I say ) disputing these matters , hath left no one monument at all of any such admirable skill , throughout the whole scriptures recorded : what wight is so sottishly minded , as once to imagine that wise Salomon himselfe was the first inuentour of anie such palpable fooleries : or , that he was the author of any such Magicall enchantments , and superstitious Exorcismes , as are so iniuriouslie , or rather , so blasphemouslie fathered vpon him ? Exorcistes . How basely soeuer you esteeme of these meanes which Iosephus reportes : yet , what say you to that which good Tobie declareth , concerning the perfume made with the fishes liuer ; which expelled the diuell from out of Sarah the daughter of Raguel . That perfume ( you know ) it was only a created , and meere naturall meanes : therefore , an onely created , and meere naturall meanes , it hath , and may haue in it , an actuall power , for the dispossessing of spirits and diuels . Physiologus . The booke of Tobiah , it is not Canonicall , and therefore , not authenticall enough , to conuince , or confirme any matter in controuersie . But , be it supposed Canonicall ; yet thus then I answere the same . Namely , that the forenamed perfume , so made of the liuer , it might lessen ( in some sort ) the present affliction : though , not vtterly expell the diuell his possession . For , that perfume , it might be some physicall meanes to drie vp or correct some bad disposition in Sarahs braine , arising naturally from the variable disposition of the moone it selfe , ouer moistning her braine , and making it more apt for the present apprehending of satan his entended afflictions . Which saide badde humour of hers , being by that meanes something alaied , the affliction withall , it would something abate : howbeit , vtterly to expell the diuell his possession , it could haue no possible power at all . No , that supernaturall action ( if any such were ) was supernaturally effected , by a supernaturall power in the Angell . Who taught not Tobiah by any force of that perfume to expell the diuell : but tolde him rather before , that so soone as the perfume was kindled , the diuell should foorthwith be expelled . Not , that the perfume it selfe should effectiuely procure any such supernaturall action : but be rather an apparant demonstration of the admirable effecting thereof . For , euen as it is not vndoubtedly necessarie that the washing of my handes shoulde be an efficient cause of the moones ecclipse , though the moone it selfe , at the verie time of my washing be vndoubtedly ecclipsed : so , neither was it necessarie that the forenamed perfume , should effectiuely procure of it selfe , that selfesame supposed dispossession of satan , howsoeuer satan ( at the verie instant it selfe ) was truelie dispossessed . So then , the Angell he taught by that perfume what should then come to passe : not rendring any one efficient cause , why it so came to passe . As also the verie text you alledge , it telleth vs not , that the perfume expelled the power of the diuell : but , that it was rather the Angell himselfe who cast the diuell foorth , at the verie same time the perfume was kindled . Now then , what was it I pray you that expelled the diuel ? the perfume which rose vp from the liuer ? no , but the Angell that bound him . And how did he binde him ? by any effectuall meanes of that perfume ? No , but at the verie same season the liuer perfumed , the Angell he bound the diuell , in the vtmost borders of Egypt . Giuing Tobiah that selfesame perfume as an infallible signe ( but no effectuall cause at all ) of Sarah her happie deliuerance . Thus then you plainely perceiue , that , no created , or meere naturall meanes , ●ath any efficient power of it selfe , for the actuall dispossessing of spirits and diuels . Exorcistes . Wel sir , howsoeuer you may iustly challenge the authority of Tobiah , for not being authenticall , I haue one example from the canonicall scriptures , to confirme the infallible truth of that which I hold herein . Namely , that admirable action of Dauid : who onely but plaied with his harp , and the euil spirit of the Lord departed from Saul . Howbeit , that harpe , and that playing of Dauid thereon , were onely created , and meer naturall meanes : therefore , some onely created , or meere naturall meanes , may haue in it naturally , an effectuall power for the dispossessing of spirits and diuels . Physiologus . In deed , if spirits and diuels , had their peculier bodies naturally vnited vnto them , as Apuleius affirmeth : saying , that diuels are liuing creatures , constituted of airy bodies , of passible minds , and in time also eternall : then , there would be no inconuenience at all , to hold that spirits and diuels ( by a melodious sound , or some other such sensible meanes ) might be altered in their actions , and expelled from men . For , the Platonists , they flatly affirme that diuels are a certeine meane , betweene the intellectuall spirits , who are of a pure spirituall substance : and between men , hauing bodies constituted of the foure elements . Howbeit , because the sacred scriptures , and catholike faith doe iointly auouch that spirits and diuels are of an Angelical nature , and that ( howsoeuer by malice corrupted ) their naturall faculties doe still remaine absolute in them : we may consequently conclude , that therefore , no sensible matter , or corporall vertue is able of it selfe , directly , or indirectly to effect in them , any such action , they beeing properly of a spirituall substance . So that , the diuels themselues , they cannot ( by any such created or corporall meanes ) be compelled to any thing : much lesse may they be violently expelled from their actuall possessions in men . Although yet , I dare not deny , but that ( by a diuine and supernaturall power whether immediate , or mediate ) they may be dispossessed , or driuen from their hold . Exorcistes . But the very text it selfe doth plainely auouch , that , when Dauid did play on his harpe : the euill spirit of the Lord departed from Saul . Physiologus . My answere is this . It is generally doubted , and , our selues do flatly deny , that Saul was euer essentially possest with either spirit or diuel . Howbeit , because you labour with tooth and naile , to prooue the dispossessing of Demoniakes by an onely created or meere naturall meanes , and thereupon also , would threape vpon vs a supposed essentiall possession in Saul : go to , let it for arguments sake be granted ( which will neuer be prooued ) that Saul in deed , was so possest as your selfe do happely imagine : what then infer you thereof ? Exorcistes . I infer from thence , his vndoubted dispossession : and that also , by the onely bare meanes of a melodious instrument . For , Dauid but plaid with his harpe ; and the euil spirit of the Lord departed from Saul . Physiologus . Howsoeuer your selfe may conceiue of the matter , it is doubted of some , whether the euil spirit did euer depart from Saul : neither is any man bound to beleeue the same as a certeine truth . For , this is vndoubtedly true , that , a man may be alwaies actually possessed : and yet , not alwaies apprehend the violent , or actuall outrage of satan . Besides that , if Saul had been dispossessed in deed ; yet , that selfesame dispossession was effected , neither by the inherent holinesse of Dauid himselfe , nor , by any supposed helpe of his harpe . For , a meere created nature , it hath of it selfe , no possible power to expel the possession of spirits or diuels : as was shewed before : no , that is onely an extraordinary and supernaturall work of the Lord. Exorcistes . Yea , but the text , it telleth vs plainely , that , when Dauid once handled his harpe : the euil spirit of the Lord departed from Saul . Physiologus . That is , the euill spirit , he shewed not his outragious force , as before in Saul . Vnderstanding thereby , that the torments of Saul ( through the melodious sound of Dauids harpe ) they might for the time be something abated : though the euill spirit it selfe ( if any such there ) was not vtterly expelled from Saul himselfe , and thus much also affirmeth the text . Namely , that when Dauid did handle his harpe : king Saul was refreshed or eased . Yea , and the seruants also of Saul , they accordingly aduised him a little before , to procure to himselfe some excellent harper : that , when the euill spirit should vexe him , the said harper might play with his harpe . And wherefore I pray you ? to expell the diuell ? nay , but to ease the king for the present . Exorcistes . How should the king be eased at all : and , the spirit not expelled out of his bodie ? Physiologus . Verie well I assure you . For , this we may boldly auouch , namely , that by meanes of a melodious sound , or some other like sensible matter , such as are actually afflicted of Satan , they may haue their afflictions , for some season abated : notwithstanding the actuall possession of Satan it selfe be not vtterly expelled , and this also in a double respect . First , because the action of all actiues , are euermore actuall in a predisposed patient : in such a subiect ( I meane ) as is proportionably appliable and fitted before , to the orderly apprehension of those selfesame intended actions . For , spirits or diuels , they cannot essentially alter any one qualitie in a corporal matter , when , and so oft as it pleaseth themselues : they onely may effect some such kinde of thing , by meanes of some corporall actiues . And , for that selfe-same consideration , when they would afflict any man with their actuall torments : they doe eftsoones respect the naturall disposition of some corporal matter , whereupon they may worke their intended effects . Knowing this by experience , that , in euerie such matter as naturally hath in it , the selfesame naturall qualities : a transmutation of qualities may more easily be effected by much . And , hereof also it is , that certaine Lunatike persons are eftsoones verie strangely , and diuersly afflicted at some one time more then another : according to the variable disposition of the Moone it selfe , as was shewed before . Because the Moone being predominant ouer all moist bodies , and the braine also of man , it being naturally more moist then any part else : the said braine is therefore more apt at one time , to receiue the actions of Satan then it is at another , according to the variable dispositions of the Moone it selfe , being then more effectuall in them . ●uen as also we see by dayly experience , that all shel-fish in the seas , they are at the increase of the Moone , verie full : and , eftsoones againe , by the onely decrease thereof they become verie emptie . So surely , the diuell , he obserueth those selfesame seasons , wherein the bodies of men ( being weake ) are more subiect to sicknesses : and , abuseth those times to his pestilent purposes . And therefore , euen as by the onely obseruation of meere naturall causes , the diuell he may aggrauate his actuall torments in men : so surely ( on the other side ) by the onely bare meanes of a melodious harmonie , or some other such sensible matter , there may be procured in the bodies of men , such an apt disposition , as is lesse subiect by much , to those the operations of Satan . And so , by consequence , those sefesame afflictions , or torments which were actually inflicted vpon them by Satan , they may verie well be abated or lessened : notwithstanding the diuell his actuall possession be not vtterly expelled . Lycanthropus . In what respect else may their said torments be abated ? Physiologus . Secondly , this said mitigation of satan his actuall torments inflicted on men , it may very easily be effected also if we but consider aright as we ought : that , to the actuall afflicting of any , there is required in the patient , an apt apprehension of the intended affliction . For , euen as delectation or pleasure , is none other thing els but the coniunction of some conuenient actiue , to some conuenient passiue , with an apt apprehension of the present delight , in so much , as where there is no such apprehension , there is no delectation : so surely , in affliction or heauinesse , which is the coniunction of some conuenient actiue , to some conuenient passiue , there must needs be an apt apprehension of the obiected affliction , otherwise , where such apprehension is wanting , there the affliction is no affliction at all . Whereupon it doth necessarily follow , that , euen as that which diminisheth the apprehension , diminisheth also the affliction it selfe : so surely on the other side , that which encreaseth the apprehension , it encreaseth also the delectation intended . But , a melodious sound or musicall harmony , it draweth vnto it the minds attention , and therewithall , retracteth the same from the offered affliction . And so , by consequence it might very well lessen those torments which satan did actually inflict vpon Saul , in as much as it drew the minds attention vnto it , and withdrew the same ( for that present ) from any such apprehension of the torments inflicted : but , by no meanes in it selfe , the same might vtterly expell the actuall possession of the spirit in Saul , if any such were . Exorcistes . If those torments actually inflicted by satan , might something be lessened : then might they also be totally remooued . For , seeing that spirits and diuels ( as your selfe doth affirme ) are vnable , ( at their owne pleasures ) to alter the essentiall qualities of any true naturall matter to serue their owne turne , but must doe it by meanes of some corporall actiues : it followeth consequently , that they are also of themselues vnable to afflict any man actually , but , must do it by meanes of some such corporall actiues as are able , very aptly to dispose the passiue matter it selfe , to an apt apprehension of the afflictiue action in the party possessed . And then , ( according to your owne reason a little before ) such a disposition ( by corporall or sensible meanes ) may eftsoones be wel procured in the body of man , as may make the same body become vtterly vnapt for the present , to apprehend any the actuall torments of satan . As for example , the disease called mania , which ( as Damascene reports ) is a perpetuall fury , very mightely disposed to an alienation of mind : and so by consequence , a disease very apt to the speedy apprehension of any Demoniacall affliction enforced vpon it . And yet notwithhanding , this said Demoniacall passion proceeding thence , as the same may ( by sensible meanes , and physicall medicines ) be mightely abated : so may it ( in like manner ) be thoroughly and perfitely cured , it being ( as physitions affirme ) an infirmity , eftsoones very curable . But , the disease it selfe being perfitely cured , that former disposition of the body ( which was naturally enclined to the speedy apprehension of those selfesame Demoniacall torments so answerable vnto it ) is in like manner remooued or staied : and so by consequence , the actiue affliction of satan , it may be vtterly expelled from men , by an vtter expelling before of the passiue disposition correspondent thereto in the party possessed . Now then , if a melodious harmony hath in it selfe an apparant efficacy , for the present appeasing of passions and greefes of the mind , and for the timely procuring of present delights ( as experience approoueth , and Augustine flatly affirmeth ) it followeth consequently , that , that selfesame melodious sound , which ( by a sensible , or meere naturall quality ) did vndoubtedly alter the mental passions in Saul : the same might also quite change the minds inclination , so farfoorth at the least , as that selfesame disposition which was naturally inclineable before , to the speedy apprehension of satan his actiue affliction was vtterly remooued , and thereby also , the foresaid affliction it was throughly and perfitely cured . Physiologus . Wel sir. Thus much first , you do fully confesse in your answere : namely , that , by a melodious sound , or some sensible meanes , there may wel be procured in the bodies , & humours of men , such an apt disposition , as the torments actually inflicted by satan , may vndoubtedly be abated , or lessened . Howbeit , from thence also , you would further inferre : that therefore , those the said torments actually inflicted by Satan , they may in like manner , be totally expelled . The reason of which your said inference , is vndoubtedly this . Namely , for that , by an vtter remoouing of the passiue disposition apprehending those torments inflicted : the actiue operation of Satan , is likewise vtterly remooued . And so , when the diuell ( to our seeming ) afflicteth no more : we must then be perswaded , that the euill spirit , is vndoubtedly departed from thence , and the partie possessed is quite deliuered . This ( I suppose ) is the verie summe of your inference : and the reason also it selfe , wherewith you would mannage the matter . Exorcistes . Yea sir , it is wholie the same . Physiologus . Then , this I must tell you for truth : that your assertion it is too too absurde , and grounded altogither , vpon phantasticall and idle conceits . For , first you imagine there can be no actuall possessions at all : vnlesse some naturall disposition , or passion at least , do offer before hand a free passage thereto . This ( I assure you ) is vtterly vntrue , as may plainly appeere in the person of Saul himselfe , of whom we entreate . For ( he in all perfection of nature ) excelled his brethren by much ; or any man else in that age . He being a goodly yoong man , and faire , so as among all the children of Israell , there was none more goodly then Saul : being also from the shoulders vpward much higher then any any in Israell . Thus then you see , there was no such redundancie of humors , nor no other such naturall defects in Sauls constitutiō , as might make him the more naturally disposed to the speedie apprehension of any those actuall afflictions which satan inflicted vpon him . And yet notwithstanding all this , the text , it telleth vs plainely , that the spirit of the Lord departed from Saul : and an euill spirit was sent from the Lord , to vexe him withall . Secondly , you doe no lesse fondly imagine againe , that , the diuell he is quite gone and departed : when he doth not apparantly and actually afflict the possessed . The vntruth of this idle conceite , we neede not discouer at all : it being more apparantly euident , then the Sunne-shine at mid-day . For , the diuell , eftsoones he slippeth aside according to sensuall appearance : when yet ( in deed and in truth ) he still continueth his actuall residence . Yea , this your idle conceit , as it fighteth directly with the faith of those Scriptures , which affirme an actuall afflicting but by times , and by turnes : so doth it cracke the whole credit of that your falslie supposed possession in the yoong man at Mahgnitton , who ( as your owne selfe confesseth , and many others can testifie ) was onely afflicted by fittes , and but at seuerall seasons . Thirdly , you do as fondly imagine , that the parties ( howsoeuer possessed of satan , ) they are neuer actually afflicted , vnlesse there be naturally in them before , a passiue disposition , for the timely apprehension of the intended actuall possession : which is euery way more false and vntrue , then any of your other conceits . Because , neither the actuall possession , nor the actuall affliction do necessarily proceed from any affection , or disposition in nature , or from any the absolute power of the diuell : but , from the onely prouident appointment , the powerfull permission , and predominant purpose of the onely omnipotent God. Who is ergon synergos , that is , a free , and effectuall worker : in the workes of all sorts of workers . Commonlie , and indifferently ( I confesse ) an author , in a more common , and more ample signification : howbeit , a fauourer only of good , and a director of all actions whatsoeuer , to the good of his children , and glorie of his name . As more plainly appeareth in the person of Iob : whom the diuell could no further afflict , then the Lord had appointed . By all that which is spoken , it is therefore verie apparant , that ( notwithstanding anie thing hitherto heard ) the actuall affliction of Saul it might something be lessened : though the actuall possession of satan ( if anie such there ) was still continued . Exorcistes . Well sir : I argue it further thus . If a melodious sound may effectually procure such an apt disposition in the minde of a man as may make it more able to receiue and recouer afresh , some supernaturall gift , being lost before : then may it much more procure such an apt disposition in the body of man , as may euen vtterly disable the same from the speedie apprehension of any such naturall affliction , as is naturally inflicted by satan . But , the first is vndoubtedly true , as appeereth in Elisha the man of God , who , onely by hearing a melodious harmonie , recouered foorthwith , the supernaturall gift of prophesie : and therefore also , the other ( in like manner ) is apparently euident . For , an actiue vertue , hauing an abilitie in that which is greater : it hath much more abilitie in that which is lesse . Yea , and this also verie fitly accordeth with the text it selfe , which telleth vs plainely : that when Dauid but handled his harpe , the euill spirit departed foorthwith from Saul . Physiologus . Howsoeuer your antecedent befitteth your humour , the same I assure you is vtterly vntrue . For first , the prophet Elisha , he had not vtterly lost the supernaturall gift of prophesie , as your selfe verie falslie and fondly imagine : howsoeuer , being somthing disquieted in minde ( by reason of the wicked kings presence ) he perceiued himselfe vnapt for the present , to any such spirituall enterprize . And , for that onely respect , he purposely required that some cunning musition ( by playing and singing before him ) might quiet his troubled minde , and quicken his dulled spirits : for his better enabling afresh , to that so sacred , and so blessed a busines . Againe , if the Prophet ( as you falslie affirme ) had euen vtterly lost ( indeed ) that selfesame supernaturall gift : then surely , the sensible sound of a melodious harmonie , had beene vtterly vnable of it selfe to recouer the same . Because , created vertue , ( such as that musicall harmonie was ) it could not effectually extend it selfe to the timely apprehension of any such supernaturall action , or habite , as prophesying is . Onely , it might be some meanes to reuiue , and to quicken the appaled spirits of the prophet Elisha , for the better preparing of him to that action : but , againe to recouer that supernaturall gift of prophesie ( being vtterly lost ) it had beene vtterly vnable . Notwithstanstanding all this , let vs admit your antecedent for currant , which will neuer be prooued so : yet , your consequent , or inference enforced from thence , is too too weakely confirmed by the rule you alledge . Telling vs incōsiderately , that any actiue vertue , hauing an abilitie in that which is greater : it hath an abilitie also in that which is lesse . This rule ( I assure you ) it concludes not your cause , no , it commeth short thereof by manie degrees : in as much as the same is not vniuersally true , but holdeth onely in things essentially subordinate in one and the selfe-same kinde , and not else . For , this is no good consequent : A man is able to beget a man : therefore , he is also able to beget an asse . Neither is there any sequell in this . A man is able to carrie a great stone : therefore , he is able also to carrie a great fire . Thus then , you may plainely perceiue by all the premisses , that , the actuall affliction in Saul , it might something be lessened : though yet , the actuall possession of satan , ( if any such there ) was still continued . And therefore , this the example of Saul ( who was eased a time , by Dauid his handling the harpe ) it concludeth no absolute dispossessing of spirits and diuels , by any created , sensible , or meere naturall meanes whatsoeuer . Exorcistes . Well sir ? how lightlie soeuer you esteeme of these matters , it is vndoubtedly true , that , my selfe dispossessed the yoongman at Mahgnitton : yea , and this , onely by meanes . Physiologus . By what meanes I beseech you ? Exorcistes . Euen , by the onely meanes of fasting and praier . Physiologus . But , whether was it done by your fasting alone , or by your praier alone : or , by your fasting and praier togither ? Exorcistes . Not by any meanes of either alone : but by a mutuall concurring of both , in that selfesame action . Physiologus . Put case you had attempted the worke by your praier alone : what then ? woulde your endeuour therein haue beene voide ? Exorcistes . Yea no doubt . For , by that extraordinary exercise of fasting , my praier it became the more forcible : and , my spirit was made the more powerfull in the timely performance of that admirable enterprise . Physiologus . So then , the whole efficacy of that selfesame action ( as your speech doth import ) it depended especially , and onely vpon the extraordinary exercize of your fasting alone : as vpon that which gaue a power to your praier , and which made your spirit the more apt to that enterprise . O absurd , and sencelesse opinion ? This sauoureth very shrewdly of the Montanists errour , who did attribute so much to their voluntary exercise of fasting and praier : as ( for that selfesame respect ) they inuented , their adusting , and drying vp diets , for the more forcible effecting of those ther fondly affected fooleries . And were therefore , very fitly termed , temperate & continent persons . So surely , your selfe at this present , in this your pretended dispossession of spirits and Diuels , you make your extraordinarie exercise of fasting , the onely efficient cause of that selfesame supposed dispossession of the diuell at Mahgnitton . For first you dispossest him forsooth , by the onely meanes of fasting and prayer . But , your prayer ( you say ) it became the more forcible , and your spirit was made the more apt , by the extraordinarie exercise of your fasting it selfe : therefore , the extraordinarie exercise of your said fasting it selfe , was the onely efficient cause of that selfesame supposed action . For , whatsoeuer doth make another thing to be such as it is : that same thing no doubt , is much more so it owne selfe . But , your extraordinarie exercise of fasting , it made your prayer more powerfull , and your spirit more apt for that selfesame dispossessing of Satan : therefore , your said extraordinarie exercise of fasting , it was the onely efficient cause of that selfesame dispossessing of Satan . This , not onely mannageth much , the Montanists errors ( as was shewed before ) but ( which more is ) it doth verie shrewdly support the superstitious and Popish opinions of fasting . Who , not onely repose to much spiced holines in the voluntarie vsage thereof : but , make it withall , verie satisfactorie for sinne , and propitiatorie , for the silly poore soules departed to purgatorie . Whereas , the same is onely a meere humane exercise : not hauing in it owne selfe , any sanctitie , or holines at all . Besides all this : that which you say is too to absurd . For , if the onely exercise of fasting , be made an effectuall meanes for dispossessing the diuell : then may the same ( in like manner ) be made also , an effectuall meanes , for the effectuall suppressing of all those actuall sinnes whatsoeuer , which the diuell suggests into men . Because , an actiue vértue , which hath an abilitie in that which is greater , it hath an abilitie also in that which is lesse : that lesse especially , being essentially subordinate in one and the selfesame kinde , as are the actuall sinnes ( suggested by Satan ) to Satan himselfe . And so by consequence , any other creature else ( onely but abstayning a time as you did , from meates and drinkes ) it may also be made an effectuall meanes to dispossesse the diuell himselfe , and withall , to suppresse his diuellish suggestions . Exorcistes . Nay sir , I make not my exercise of fasting , the efficient cause of that selfesame admirable action : but , an assistent rather , in the fruitfull performance of that forcible prayer , which forced the diuell to depart . Not , that my said prayer had beene vnfruitfull , without some such speciall assistance of fasting ioyned therewith : but for that ( the flesh being thereby tamed the better ) my spirit more feruently performed that selfesame prayer , which then , and there , dispossessed the diuell . Physiologus . Why were you then so fond to affirme at the first , that ( without the ioynt exercise of fasting and prayer together ) your prayer it selfe had beene vtterly frustrate , concerning especiallie that speciall action . Well then ; let vs proceed . It was not your exxercise of fasting then ; but , your forcible prayer that forced the diuell to depart . But tell me I pray you , do you not esteeme of that selfesame actuall possession , as of an extraordinarie , and a meere supernaturall matter ? Exorcistes . Yes sir , I dare flatly affirme that the same was entirely and wholie , a meere supernaturall matter . For had the same beene anie way naturall , it should then haue proceeded from some such naturall causes , or wantes in the partie himselfe : as might haue beene otherwaies cured by physicall helpes , and meere naturall meanes . Whereas this the actuall possession in the yoongman there , it had ( as Physicions affirme ) somewhat Diuine , or supernaturall , the same also incurable by any humane or ordinarie skill : and , which could not otherwaies be possiblie cured , but , by the onely ordinarie meanes of fasting and praier . Physiologus . I like well your plainenes . But , tell me yet farther I praie you , whether your said action of fasting and praier , for that dispossessing of Satan : was any other thing else , but a created or meere naturall action ? Exorcistes . Nay surely sir , that selfesame action ( as it proceeded from me , and was simplie performed by me ) it was no other thing else but a meere naturall action . For , how coulde I possiblie practise any vncreated , or supernaturall action : being my selfe but a created or meere naturall agent ? Physiologus . Yea , but the effect which folowed of that your saide naturall action , I meane , that extraordinarie dispossession of satan , it was vndoubtedly ( if any at all ) a supernaturall effect : and so , you absurdly conclude , that , an onely created , or meere naturall cause , it may eftsoones ●ffect some supernaturall actions . Exorcistes . Do make of the matter what pleaseth your selfe , very certaine I am , that my prayer alone did effectually driue foorth the diuell . Physiologus . Well , be it supposed your verie prayer alone , did effectually driue foorth the diuell , as you verie fondly imagine : wherein ( I beseech you ) consisted the efficacie , & force of your prayer ? Whether in sound , or in voice , or in wordes ? If onely in sound , why might not then a tabret , or drume , haue also effected , that selfesame admirable action : seeing , as shrill , and as forcible a sound might haue proceeded from them , as could possiblie proceed from your selfe ? Againe , if onely in voice , why might not a lyon , a bull , or a beare haue effected the enterprize : sith they had beene able , more terriblie to haue roared , bellowed , or brayed foorth their voices abroad , then you your own selfe ? Briefly , if neither in sound nor in voice , but onely in words , why might not then , some pratling Parrat haue driuen foorth that diuell : sith shee also might well haue beene taught to prattle foorth words , if onely bare wordes would haue borne out the busines ? But perhaps you would haue vs imagine , that , the efficacie of your prayer did onely consist in the wordes of a man : then must we withal , be thus much perswaded at least , namely , that the verie bare wordes of a mortall man , albeit they vanish in the aire as they are vttered foorth : yet haue they in themselues , such a secret force as is able to driue foorth a diuell : Oh , heere is ●oughtie good stuffe ; if the world were once quicke . Exorcistes . You are highly to blame in blazing abroad as you doe , such sharpe Satyricall quippes , and gyrding taunts , against my admirable action , wrought at Mahgnitton . For ( by disgracing that woonderfull worke of the Lord ) the holie exercise of fasting and praier , is shamefully scorned , and brought into publike disgrace . Physiologus . I neither disgrace the holy actions of God , nor scorne at any his sacred ordinances : no , I more truely esteeme , and more sincerely reuerence the holy exercise of fasting & praier , then you do your selfe by much . For , whereas I onely approoue of the power and practise thereof according to truth : your selfe ( by prophaning the same in such falsly supposed actions ) do make the holie exercise of fasting and praier to be shamefully scorned of atheistes , derided of papists , yea , and very shrewdly to be suspected with weakelings . So that , you your owne selfe ( by these your disordered dealings ) do rather bring that holy ordinance of God , into publique disgrace . Exorcistes . Do I bring praier and fasting into publique disgrace ; when I vse them onely in driuing foorth diuels ? Physiologus . Why man , you confesse them but meere naturall actions , as they were performed by your selfe : and , you haue heard it sufficiently prooued before , that , no created or meere naturall power , may possibly extend it selfe to any such supernaturall actions , as is the extraordinary expelling of spirits and diuels . And therefore ( by abusing the holy exercise of praier and fasting about such fasly supposed possessions of diuels ) what do you therein ( in effect ) but bring them directly into publique disgrace ; as I told you before . Exorcistes . What you told me before it makes no matter : I , both know what I did , and what was my purpose in dooing the same . Physiologus . In deed , it should seeme you propounded to your selfe some speciall purpose , flat opposite to the holy ordinance of God : and thereupon hath followed so bad an effect . Exorcistes . Why sir , hath not the Lord established praier and fasting , as an ordinary perpetuall meanes for the powerfull expelling of spirits and diuels ? By vsing the same therefore ( as I did ) in that admirable action : I walked therein according to the holy ordinance of God. Orthodoxus . I may by no meanes , any longer endure your palpable vntruthes : or rather most blasphemous speeches . For , where hath the Lord established praier and fasting as an extraordinary perpetuall meanes , for the powerfull expelling of spirits and diuels ? Exorcistes . Euen in the seauenteene of Mathew , and ninth of Marke ; where he telleth vs plainely , that this kind goeth not foorth , or can by no other meanes else be cast out , but by praier and fasting . Orthodoxus . What conclude you from thence ? Exorcistes . This I conclude , and very confidently hold : namely , that ( one beeing possessed ) praier and fasting is to be vsed for the casting out of satan : as a meanes appointed of God to that speciall end . Orthodoxus . Do you hold that in good earnest ? Exorcistes . Yea , in very good earnest . And , this I doubt not , but I am able to prooue by the holy scriptures ; and further to confirme the same , by the testimony , of ancient , and late writers , by the practise also of the primitiue church in all ages , and the good successe thereof . Orthodoxus . Then will I be bound , for one twelue moneths space , to keepe your kine for nothing . Howbeit , because this point will craue a long discourse ▪ and I feele my selfe somewhat weary with sitting ; let vs , go walke a turne or two in my parlour . And hauing reuiued our spirits by the singing of psalmes : returne againe to our purpose . Physiologus . I for my owne part , like well of your motion . Lycanthropus . The same I dare say for all the rest . Orthodoxus . Arise then , and let vs depart . The end of the eight Dialogue . The ninth Dialogue . THE ARGVMENT . Whether Praier and fasting , be established by Christ , as a perpetuall ordinarie meanes , for the powerfull expelling of diuels ? Whether the power therein , be a vocal , or a personall power ? Or , whether a true iustifying faith ( apprehending some supernaturall power of God ) doth effect that worke ? The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . BLessed be the name of our God for these sweete recreations : oh , how they comfort the soule , and refresh the bodie . Surely , our crazie bodies , they would soone be infeebled , were they not daily supported by such sanctified props : yea , and our soules also , they would languish euerie hower , were they not eftsoones comforted by such gracious refreshings from God. Physiologus . It is vndoubtedly so as you saie : and therefore , how highly are we bound to extoll his mercifull kindnes ? Orthodoxus . Verie true . But come Exorcistes , let vs loose no time . Hath Christ established prayer and fasting , for the perpetuall expelling of spirits and diuels ? Exorcistes . There is no doubt at all to be made of that matter . Orthodoxus . I am doubtfull thereof I assure you : neither will you be able ( I feare ) to cleere me of that doubt , so long as I haue breath in my bodie . For , this I must tell you for certeine , that if praier and fasting be perpetually appointed by Christ , for the powerfull expelling of spirits and diuels : then must we necessarilie esteeme thereof , as of an holy established ordinance , for that selfesame purpose . Exorcistes . Yea , no doubt , it is an holie established ordinance , for that verie same purpose . Orthodoxus . If it be an holie ordinance , perpetually establisht by Christ , as you beare vs in hand : then hath it also an apparant commandement appertaining vnto it , for the authenticall approbation of such a perpetuall establishment : & , it hath also some certeine Canons and rules , concerning out orderly directions therein . But , no such commandement or canon is any where extant in all the Scriptures : therefore , praier and fasting is no perpetuall ordinance establisht by Christ , to any such speciall purpose . Exorcistes . I vnderstand not your argument ; it is so obseurely , and so intricately propounded vnto vs. Orthodoxus . It is apparant enough , if you were not wilfully blinde : howbeit , I will repeate , and propound it more cleerely thus . If praier and fasting be such an established ordinance , then that establishment is apparantly exprest in the Scriptures : but the latter is false : therefore also the first . Exorcistes . Why sir ? hath not our Sauiour himselfe put downe an expresse commandement , for the perpetuall establishment of such an ordinance : where he telleth vs plainely , that this kind goeth not foorth but by prayer and fasting ? What may be more cleere then this ? Orthodoxus . Do you call this a cleere commandement , for the perpetuall establishment of such an ordinance ? Exorcistes . What may be more cleere ? Orthodoxus . You do herein , too to fondly bewray your grosse ignorance : and make cleere to the world , your want of iudgement , concerning the purpose of Christ in that place . Which was onely to make knowne the accidentall impediment , in that selfe-same action : and , not to put downe any essentiall commandement concerning the supposed perpetuitie of any such sacred ordinance , as your selfe do imagine . For , what manner of argument is this that you make ? This kind goeth not foorth but by praier and fasting : therefore , from hencefoorth ( saith Christ ) I do solemnly establish prayer and fasting , as a perpetuall ordidinance , for the powerfull expelling of spirits and diuels for euer . This foloweth faire and farre of from the purpose you aime at . Againe , if the holy ghost in that place , had either expresly , or implicatiuely entended to put downe a commaundement for the perpetuall establishment of any such falsly supposed ordinance : then surely , it is not to be doubted at all , but that ( in a matter especially of such sacred importance ) he would neuer haue left vs at randome , to deale therein as seemed good to our selues , but ( in some other place else at the least ) he would haue inserted such certeine canons and rules as should more fuly haue serued for our orderly direction and guidance therein . Howbeit , neither in the epistle to the Romanes or Corinthians , neither yet , in any of those to Timothy or Titus ( where all church offices and officers are handled at lage ) doth he giue any one rule at all , concerning the orderly practise of this your falsly supposed perpetuall ordinance : and therefore , the same is no such ordinance established by Christ. Besides that , the apostle Peter , hauing purposely laid open the perpetuall vagaries of satan to kill and deuour , he maketh no mention at all of praier and fasting , but onely of a strong faith to resist him withall . As also , the apostle Paul displaying purposely the compleate armour of christians against the power of the diuel whatsoeuer : he speakes not a word of praier and fasting , for the timely withstanding of any his fiery darts . So then , sith ( in all the canonicall scriptures ) there is neither commaundement nor canon for the timely fortification of any such new-found ordinance : I wonder you blush not , to braue out the matter ( as hitherto you haue done ) by pretending the authority of scriptures , the testimony of fathers old and new , the practise of the church in euery age , yea , and the good successe thereof , to mannage the matter it selfe . Exorcistes . I could prooue the same , in such sort as I say . You could so I confesse ; if you had wherewith all to doe it : but , this lingring delay in dooing the work , doth notably declare you a non proficient , or make your penury that way to apparant at least . For , it is full two yeeres , since that your thras●nicall vaunt was vented foorth : whereas hetherto you haue not set any one of those your brauing huge barrels abroach , to giue vs so much as a tast of your further stoare . And therefore , it cannot possibly be , but that , either you are drawen dry of your proofes before you begin the banket : or that they doe at the least haerere in calamo , cleaue so close to your pen , as all the power you haue , is vtterly vnable to procure their publike passage . Well sir , whatsoeuer be the want , we will ( in speciall fauour ) attend with patience , your more conuenient leysure , for the expected performance of that your bumbasted and brauing abilitie , concerning the irrefragable confirmation of this your imagined ordinance . In the meane time we thinke it good to giue you an inckling of some one or two of the later writers , whose iudgements are opposite to that which you tell vs. First , Caluin vpon those selfesame scriptures , he telleth vs thus . Whereas Christ imputeth their not preuailing against that diuell , to some want of faith in his owne disciples : he teacheth vs plainely , to ascribe the whole efficacie of euerie such miraculous action , to the power of faith , and not to our prayer and fasting . Shewing vs therein , how ridiculously the Papists haue constituted their actuall fasting alone , as an effectuall counterpoyson for the powerfull expelling of Spirits and Diuels . Thus far Caluin . In like manner , Bullinger vpon the selfesame place , he writeth thus . These words they are anagogecally , or ascendingly transferred from that inferiour , to a superior consideration , or , from that one perticular , to an vniuersalitie , thus . The Lord ( you see ) he hath deliuered this one Demoniak , or he hath expelled this one diuell : doubt you not therefore of his further power , for the timely subduing of the whole kingdome of Satan . He saith not thus , the Lord by his immediate power hath driuen out this one diuel from the child : and therefore , all spirits and diuels , shall from hencefoorth , be immediately expelled by prayer and fasting , thereby prescribing a perpetual Canon to Exorcists : no , he entended not any such matter at all . For , this kinde ( saith Christ ) it goeth not foorth but by prayer and fasting . Therein , verie couertly deducing his speech from that one particular president , to all manner of arts , impurities , and tentations of Satan whatsoeuer : and not to a perpetuall establishment of any such falsly supposed ordinance , for the powerfull expelling of spirits , by prayer and fasting , as your selfe doth falsely and fondly imagine . Exorcistes . Well , yet for all this , our Sauiour Christ doth vndoubtedly insinuate some secret force to fasting and praier , for the powerfull expelling of spirits and diuels , euen in those selfesame words expressed before : otherwise , he would neuer haue so precisely put them downe in that place . And therefore , the Church from age to age , in their seuerall Exorcismes , and we also at Mahgnitton , haue delt according to the sacred Scriptures ; in practising praier and fasting for the expelling of diuels : because ( besides that worke of faith , which Caluin and Bullinger noteth ) these also ( in that place ) are iointly required by Christ. Orthodoxus . Is this a good argument ? Christ ( by occasion ) doth mention fasting and praier in that place : therefore , he establisheth exorcizings by praier and fasting , as a perpetuall ordinance for the Church to obserue . This Iesuiticall iest was fitly and fullie answered by an excellent Doctor thus . The popish church ( and you also your selues ) haue to grosly abused the ignorant people , in making them beleeue you can cast foorth diuels : whereas you haue no such power at all . Neither can you by all your praiers and fastings , coniure out one vncleane spirit from a man : vnlesse you haue first ( like sorcerers and witches ) coniured them in . Exorcistes . Let it be a Iesuiticall iest , or whatsoeuer you please , I make no doubt , but that praier and fasting is an ordinance perpetually establisht by Christ : for the powerfull expelling of diuels . Orthodoxus . Be it euen so as you saie . But , do tell me withall I pray you , whether our Sauiour Christ hath establisht the same as an ordinance generally for all to vndergoe : or , whether he hath onely imposed the dispatch thereof , vpon some certeine speciall persons ? Exorcistes . I hold it an ordinance belonging indifferently to all , both men and women . Yea , and I am fully perswaded that the faithfull praiers of the partie and his friends , might well haue preuailed with God in this case , though no one preacher at all had beene present : as in the dispossession of Thomas Darling was verie apparant . Orthodoxus . If praier and fasting ( for the powerfull expelling of diuels ) be an ordinance belonging to all ( as you say ) then , the vndergoing thereof , is also a dutie appertaining to all : and so , the partie at Mahgnitton , as also his parents they failed greatly in doing their dutie that way . Exorcistes . I make no question of that . Orthodoxus . Verie well . But , what warrant had you to vndertake the timely discharge of other mens duties , in a matter especially of such weightie importance , and so neerely cōcerning themselues ? you are not of this minde I hope , namely , that it is sufficient for men to discharge their duties , either by themselues , or by others ? Neither yet that your selfe is a second Atlas , appointed by God to vndergoe the whole waight of euerie mans dutie : or that you are able to accomplish at full , any such supposed workes of supererogation , as may fullie suffice for the timely dispatch of your owne , and other mens duties ? Exorcistes . No surely , I am free from either of both the opinions . Orthodoxus . How then comes it to passe , that your selfe durst so boldly aduenture vpon the discharge of that dutie , which ( as you affirme ) did properly appertaine to the partie himselfe , and his parents togither : or , why did you not rather aduise and exhort them , to the timely dispatch of the selfesame dutie , which ( you say ) appertained in dutie vnto them ? Is not this the practise of a Polypragmaticall mate : yea , and to become a busie bodie in other mens matters ? Exorcistes . Nay sir , your collections they are ouer strict , and , your censures to sharpe concerning my former speeches . For , albeit , I did , and doe flatly affirme , that praier and fasting ( for the powerfull expelling of spirits and diuels ) is ( in deede ) a generall duty belonging to all the church : yet , I doubt not , but , that the same notwithstanding , doth more specially apperteine to preachers , and pastours . For , euen as all men are generally bound to pray vnto God for their forgiuenesse of sinnes , and yet , that generall duety , it doth not exclude the ministers or preachers from praying publiquely , for the remission of sinnes in all : so surely , albeit that praier and fasting ( for the powerfull expelling of spirits and diuels ) be a generall duety enioined generally to all the whole church , yet , that generall duety , it doth not hinder at all , but that the ministers also , they may and must more specially vndergoe such a duety for others , so oft as they perceiue those others to carelesse in discharging that duety themselues . Orthodoxus . Very true . But ministers , whensoeuer they put vp their publique praiers to God for such publique remission of sinnes , they do not that work , by reason of the onely generall duety , which generally belongeth to euery christian : but rather , in regard of their peculiar calling , and by vertue of a ministeriall function , more especially imposed vpon them , beeing therein appointed by God , the publique mouth of that publique assembly . And therefore , doe tel me directly , whether you enterprised that action , onely as a common christian : or rather , as a publique minister appointed of God ? Exorcistes . I vndertooke the whole work ( I confesse ) as a publique minister of God. For , I both praied , and preached publiquely : yea , and that also , before such a publique auditory , as ( by my speciall , and onely directions ) was foreappointed , prepared , and purposely assembled together , in a publique participation of that selfesame intended action . Orthodoxus . Be it euen so . But , tel me in what sort you effected the work : whether , as an ordinary ; or extraordinary minister ? Exorcistes . Euen onely as an ordinary minister of Iesus Christ. Orthodoxus . Why sir ? were you called , and fully established an ordinary minister at Mahgnitton : or euer you vndertooke that enterprise ? Exorcistes . No sir , I had there no ministeriall calling in any respect . Orthodoxus . Then ( by your owne confession ) you could be no ordinary minister at Mahgnitton , if any at all . And therefore , how durst you so boldly aduenture , to thrust your sickle into another mans haruest ? My meaning is this . How could you so desperately vndertake such an extraordinary work in another mans charge , you beeing not so much as an ordinary minister , nor hauing obtained before , some ordinary allowance thereunto at the least ? Is this the approoued practise of that wel-ordered discipline , whereof your selfe , and some others so highly esteeme ? Or , must we ( in any case ) account that a wel-ordered ecclesiasticall gouernement , which mannageth such an vnwarrantable foisting in of monstrous disorders into the church of Christ ? And , which more is , doth set open a doore to such shamefull confusion , and dareth priuiledge any ( how irregular soeuer ) after such peremptorie and popelike manner to intrude himselfe into another mans ordinary charge : without some ordinary allowance at least , to any so waightie a worke ? For , be it supposed , that ( by reason of the partie , and his parents long negligence ) the timely dispatch of that selfesame busines , did craue some publike assistance , and must therefore , be foorthwith transferred to the minister his publike calling : how comes it to passe , that their owne Minister himselfe ( whom such a worke more especially concerned ) did not ( in all duetie ) vndertake the whole conuay of that busines ? Or , if your selfe , and some others had espied him to slothfull therein , why did you not ( by some consistoriall proceeding ) conuent him before you , conuince his said slackenesse ; aduise and direct him in the orderly dispatch of that matter : rather , then thus disorderedly to rush headlong vpon it your selfe ? Yea , and ( which more is ) how could you ( in conscience ) assure your selfe of any other then the seauen sonnes of Sceuahs successe : hauing neither calling , nor word , nor warrant , nor example , nor authentical allowance thereto ? Exorcistes . In deed sir , I earnestly exhorted the Minister there , to vndertake the action himselfe , for that it belonged more especiallie vnto him : howbeit , the man , he was mightilie afraid to aduenture vpon it , because he was vtterly vnexperienced in such kinde of matters . Orthodoxus . Would you beare vs in hand , that , so reuerend a man would take vpon him a Ministeriall function , being verie able , but mightily afraid , to aduenture vpon the dutiful discharge thereof , in a matter especially , of such waightie importance ? Or , must we imagine ( for sauing your credit ) that the preacher at Mahgnition ( a man of thirtie yeeres standing there at the least ) should be vtterly vnexperienced in the orderly performance of praier and fasting ? Besides all this , if praier and fasting ( by whomsoeuer performed ) is ( as you say ) an vndoubted true meanes appointed of God , for the powerfull expelling of spirits and diuels : howe comes it to passe that master Haies , master Ebins and others ( performing that meanes ) could not possiblie effect the cure , they being Ministers as much , or more then your selfe . Moreouer , sith master Aldredg the Minister there , might ( with better assurance ) expect from the Lord a blessing vpon those his owne labours , then your selfe by much : howe is it ( I praie you ) that he was vnable to driue out the diuell , he practising also the selfe same meanes at sundrie times . Againe , what hindred the driuing out of that diuell the night before : when your owne selfe ( with some others ) so solemnely performed the appointed meanes ? Yea , and ( which more is ) what might be the cause ( I beseech you ) that master Coldwicke , a preacher also in that selfe-same action when the diuell was expelled , who praied , and preached ( in his course ) before your selfe : could not yet haue the happe ( with all the cunning he had ) to coniure or cast out that perilous diuell ? If praier and fasting be able to doe it , by whomsoeuer effected : I woonder ( I assure you ) that so manie good men ( notwithstanding they praied and fasted at sundrie times ) should neuer haue the good happe to hit on the matter , and that it must light so iust in your lot , to strike the Popiniay dead , and to do it your selfe ? Exorcistes . Why shoulde you woonder at all : sith the verie hower it selfe ( wherein the Lord would glorifie his worde , and his worke ) was neuer till then ? Orthodoxus . What man ? was praier and fasting by whomsoeuer performed , the onely powerfull meanes appointed of God , for the powerfull expelling of diuels a little before : and is the same effectuall now , but by times , and by turnes ? Put case you your selfe had beene the first preacher in that disordered action : had then your said labours ( how powerfull and holy soeuer ) beene bestowed in vaine ? Or , put case the first preacher had taken your turne , and your text , had counterfeited your voice , and stoode in such a place as the partie possessed could neither haue discouered his person , nor descried his speech : what then I beseech you ? would that preacher his handling those signes of possession and dispossession which you handled your selfe , haue constrained the possessed perforce , to act euerie thing handled , with such an apt correspondence , as he did , when your selfe deliuered those mysticall matters ? Yea and ( which more is ) when that preacher ( being once come to the signes of dispossession ) should haue charged the diuell to come out of the childe : would the partie possessed , so fitlie , and so iustly haue vomited therewith , as he did when your selfe entreated thereof ? Exorcistes . In verie deed sir , this I must freely confesse with Augustine that ( howsoeuer the Lord hath appointed praier and fasting , an onely effectuall meanes for the powerfull expelling of diuels ) he , notwithstanding all this , doth make a speciall choice of persons , of places and times , for the more orderly effecting of euerie such admirable enterprise . Orthodoxus . Your answeres ( without doubt ) are suddenly fallen to such deadly debate among themselues , as , the one is readie to pull out the throate of the other : by reason of some bad disposition , or present defect in your memorie . For praier & fasting ( ere while ) was the only appointed meanes to expel the power of the diuel : and now , the efficacie thereof , is restrained to places & times . It was not long since , a publike ordinance appointed generallie for all men : and now , it is imposed vpon some speciall persons . Not long since , it might well be effected by the partie himselfe and his parents : but now the powerfull dispatch thereof , is peculiar onely to preachers and pastours . Not long since , it was an ordinarie power , incident to any godly Minister or others : but , no Minister now ( how godlie soeuer ) hath the good hap to hit on that matter , saue onely your selfe . Thus then you see , that , as the disease : so also the cure , it doth ebbe and flowe with the Moone . Howbeit , these doubtfull vncerteinties , doe sauour verie shrewdly of some legerdemaine , at the least . And , howsoeuer your selfe ( auouching that God maketh speciall choise of persons , of places and times ) woulde cunningly shelter your cause vnder Augustines credite : verie certeine I am , that the same is onely a Iesuiticall iuggling deuise , and therefore , it deserueth the selfesame answere with theirs . For , be it that the Lord , ( as Augustine saith ) doth make a speciall choice of persons , of places and times , for the orderly effecting of euery such admirable action : this prooueth not , that the power of working myracles continueth still to this present . Onely it sheweth , that , whensoeuer the Lord worketh any woonderfull worke : he is free to make choise of persons , of places and times , as seemeth best to his wisedome . And therefore ( admitting all this for a truth ) do tell me withall , by what meanes you are certeine that the Lord made speciall choise of your selfe , for such speciall busines ? Exorcistes . Why sir ? the verie effect it selfe , doth fully declare the truth of the matter : for , I cast foorth the diuell . Orthodoxus . Be it , that some such effect as your selfe surmizeth did forthwith succeed your saide enterprize : yet , forsomuch as your selfe did no more in the matter , then was ordinarily incident ( you say ) to any godly preacher or others : how comes it to passe , that those other ( performing the very selfesame things you performed your selfe ) no such admirable effect should follow their labors ? Was it , for that the rest of the Ministers were all , but vngodly wretches , in comparison of you ? Or , was it so rather , for that ( those Ministers fearing the Lord aright ) the Lord would not suffer their innocent soules to be falsly seduced by any such sleights : or , for that you your selfe ( being at that time more destitude of grace ) had ( for the present ) some power to effect such a false deceiueable signe ; to your greater condemnation , without speedie repentance ? Exorcistes . Howsoeuer I may not impure a lesse measure of godlinesse to others , neither yet arrogate any more to my selfe , then to any of the rest : verie certeine it is , that , onely my selfe had then the speciall power to expell the diuell . Physiologus . Master Orthodoxus let me argue this point . Come on Exorcistes . If your owne selfe ( as you say ) had then a more speciall power to expell the diuell by prayer and fasting , then any of the rest : that your said power , it must needs be a vocall , or personall power at the least . My meaning is , that such a speciall power , it proceeded either from your prayer ; or your person , but not from your prayer at all : for , the others also , they prayed and fasted as deuoutly as you did your selfe , albeit in vaine : and therefore , your prayer ( of it selfe ) it could haue no more power then theirs , vnlesse hapily you haue some speciall prayer , for that speciall purpose , beyond the rest of your brethren . Yea , and when all comes to all , it was not your prayer : but your preaching ( it should seeme ) that expelled the diuell . Againe , if such a speciall power proceeded from your person alone : then surely , that selfe same personall power , it was either some naturall , or , supernaturall power at the least . Howbeit , a meere naturall power it might not possibly be : because , no created , or meere naturall power , may possibly extend foorth it selfe to any such supernaturall action , as hath been sufficiently shewed before . Exorcistes . That followeth not . For , the body of Christ , it was vndoubtedly a created or true naturall body , and yet notwithstanding , there went vertue or power from out of the same , for the admirable curing of people . And therefore ( if it so seemed good to the Lord for the glory of his name ) why might not some power ( in like manner ) proceed from my person : for the timely expelling of that spirit or diuel ? Physiologus . Besides your shamelesse pride in matching your body with the body of Christ : you do monstrously mistake the very point of your purpose . For , do you imagine , that , there went any power essentially , from out of the body of Christ , for the admirable curing of any ? Exorcistes . I make no question thereof . And , the scripture , it telleth vs plainly , that , the whole multitude thronged to touch him : for , there proceeded vertue out of him , and healed them all . Physiologus . Though it be said in the text , that , vertue proceeded out of Christ , to the curing of many : yet , that must not be vnderstood , as though any vertue ( essentially existing in the naturall body of Christ ) did passe foorth essentially from him vnto others , in that selfesame absolute number : no , but this proceeding of vertue from the bodie of Christ vnto others , is so farre foorth to be accounted a going foorth , as the effect may be said to proceed from the cause . Or it is to be interpreted according to the maner of a cause , producing an effect . The which are said to go foorth the one from the other : in as much as the verie cause it selfe doth apparantly shine foorth in that selfesame effect which it worketh . And , euen after such a manner , we must vnderstand this matter in question . Because , the Diuine vertue it selfe ( essentially existing in the person of Christ ) did effectually procure present health to the parties oppressed . Otherwaies , how must that text be vnderstood which telleth vs , that the wisedome of God ( being but one & the same ) can do all things it selfe : that it renueth all , and entreth eueh into the holie soules , making them the friends and prophets of God. Now sir , because it is said he entreth into the holie soules ; must we therefore imagine , the holie spiri● of God to be any where now , where it was not before ? not so ; for the same of necessitie ( at all times and seasons ) is euerie where present . Howbeit , because the holie spirit of God doth then more especially procure an apparant effect of spirituall graces to shinefoorth in some soule where they shone not before : therefore the spirit of God , may then be said truely to enter into such a soule , because the efficacie thereof doth more effectuallie , and more apparently breake foorth to the view of our eies . And euen after this selfesame sort ( I assure you ) we are to vnderstand ( in this place ) the vertue going foorth from our Sauiour Christ , to the curing of others : because the Diuine vertue it selfe ( perpetually existing in the person of Christ ) at that verie same instant , did more effectually cause health in those the diseased parties . So then , howsoeuer this place may serue verie fitly , to shew foorth the efficacie of Christ his vertue in curing diseases : it helpeth nothing at all to vnderprop your pestilent opinion , of a vertue or power essentially proceeding from your owne , or anie mans person , for the powerfull expelling of spirits and diuels . Exorcistes . But , tell me I beseech you , was that miraculous curing of people by those selfesame touchings of Christ , a worke of his Diuinitie onely : or of his humanitie also ? Physiologus . This I must shew you for certeine , that Leo himselfe , verie flatlie affirmeth all the miraculous actions effected by Christ : to be effectually wrought by his Diuinitie onely . For , seeing ( saith Leo ) there are vndoubtedly in the person of Christ two distinct , or essentiall natures : the one Diuine , which shineth foorth by extraordinarie miraculous actions , and the other humane , which doth solely vndergoe all offered iniuries . It foloweth necessarily , that , looke how the humane nature applieth it selfe to the vndergoing of iniuries : euen so , the diuine nature disposeth it selfe to the effecting of myracles . But , the humane nature alone applieth it selfe to the vndergoing of iniuries , because , to suffer at all , is a thing vtterly opposite to the nature of the Deitie : therefore , the Diuine nature alone , it likewise disposeth it selfe to the admirable effecting of miracles , because , the effecting of such , surmounteth the compasse of Christ his created humanitie , according to that of Dauid , Ichouah alone doth wondrous things . Againe , the miraculous actions they do highlie exceed the whole power of any created nature . But , the humanitie of Christ , it is onely a created nature : therefore , the humanitie of Christ ( of it selfe ) can effect no miraculous actions . Lycanthropus . This I suppose , is vndoubtedly true , and without contradiction at all . Physiologus . It is so I confesse , being warely and wi●ely vnderstood : else there may lie some exceptions against it . For , the comparison it holdes verie fitlie in this one respect . Namely , that as the humanitie of Christ alone , was a reason or cause of his vndergoing the offred iniuries : so surely , the Diuinitie of Christ alone , it was also the reason , or primarie efficient cause of his effecting the miraculous actions . Howbeit that selfesame comparison , it holdeth not so currantly in a second respect . For , howsoeuer it is no waies repugnant vnto the humanitie of Christ , to be also an effector of miracles instrumentally : yet is it quite contrarie vnto the Diuinitie of Christ to suffer afflictions in any respect . I meane , either principally or instrumentally : because , the diuinitie it selfe , is wholy impassible . Although yet I dare not denie , but that ( in an onely especiall regard of the supposed identitie , or communicable proprieties of both natures in the one person of Christ ) that which is truely said of the one , may be as true said of the other . For first ( respecting the whole person of Christ ) it is not vntruely said , that the Godhead did suffer : againe ( respecting the whole person of Christ ) it may as truely be said , that this childe ( meaning Christ ) created the heauens . Because , Christ himselfe is that eternall word of the father , whereby all things ( in the beginning ) were created and made . And therefore , that sentence of Dauid ; who saith that Iehouah alone doth wondrous things : it is not so to be taken , as happily you would haue vs imagine . For , the word ( alone ) in that place , it excludes not the humanitie of Christ as any instrumentall : but onely as a meere principall agent in working woondrous things . Exorcistes . But sir ( notwithstanding this your cunning distinction ) it is verie apparant , that , euen the humanitie of Christ alone ( as a principall agent it selfe ) did worke sundrie miraculous cures , in sundrie diseased persons : for , so many as but touched his bodie , yea , or the hemme of his garment , they were presently healed . Now then , if those selfesame touchings of Christ , did not effectually worke in those the aforesaid cures ; it must necessarily follow , that Christ did something in vaine . But Christ , he did nothing in vaine : therefore , euen those the aforesaid touchings themselues , did effectually worke in those the forenamed cures . Howbeit , those sensible touchings , they were onely meere actions of Christ his humanitie : therefore , Christ his onely humanitie , did principally and effectually worke in all those the forenamed cures which succeeded those sensible touchings . Physiologus . Christ , he healed so many , as handled him spiritually by the apprehension of faith : not all such as onely but touched him corporally by corporall sense . Otherwise , if onely a sensible touching of Christ or his garments , had principally and effectually beene able of it selfe alone , to worke those selfesame cures : then , Iudas that kissed him : the souldiers that stripped him : the high priests seruants that smote him : yea , and the rest of the people that thronged and pressed vpon him : had beene euerie of them also effectually amended of all their maladies . Howbeit ( saith Beda ) onely , those men alone , doe truely and effectually handle our Sauiour Christ : who spiritually receiue his faith , and his loue in their harts . So then , for a more plaine vnderstanding of our matters in question , it shall not be amisse , to proceed more exactly vnto a more orderly consideration of all miraculous actions : and this also , in a double respect . Namely , either principally : or instrumentally . First , if we take due consideration of the working of miracles principallie , I meane according to their primarie , or proper efficient : then are we bound ( without contradiction ) to beleeue , and confesse , that all miraculous and supernaturall actions , do highly surmount the whole power of euerie creature whatsoeuer , and are onely peculiar to Iehouah himselfe , who alone doth woondrous things . Yea , this is vndoubtedly true , that , no one supernaturall action ( how simple soeuer in shew ) may possiblie be effected by any other power principally : but , by the onely supereminent power of El-shaddai alone , I meane , that al-sufficient , omnipotent , and almightie Iehouah himselfe . Who is an vnmeasurable mountaine of goodnes : the onely true cherishing dug that is neuer drawne drie : yea , and who only accomplisheth whatsoeuer he wils in heauen and in earth : at what time , in what place , and after what maner best pleaseth himselfe . Howbeit , if we respect the working of miraculous actions but instrumentally , I meane , onely according to their secondary or instrumentall cause : then must we ( in like maner ) beleeue and confesse , that euen Christ also ( respecting onely his humanitie ) and many other of the saints besides ( in the powerfull effecting of many miraculous actions ) did ministerially , or instrumentally accomplish the same . Neither yet , doe I account the humanitie of Christ , and other the saints of God , as instruments equally alike in the working of miracles : but , distinguish them also according to their differing degrees . For , howsoeuer ( distinguishing only the primary & instrumental efficients ) I did sort thē in one and the selfesame ranke : yet I acknowledge withall , an apparant plaine difference euen in those instruments themselues , respecting especially , their different maner of working . And therefore it will greatly enlighten our matter , if we doe further declare , first , how the humanitie of Christ is an instrument in the orderly effecting of miracles : and then next , how other good men , may also be said to be instruments . Lycanthropus A verie excellent order : I pray you therefore proceed . Physiologus . With verie good-will . First therefore , although it be true , that Iehouah alone is the primarie or principall efficient of euerie miraculous action : yet , this also is as certeinly true , that Iehouah doth eftsoones effect those admirable actions , by some such chosen instruments , as seemeth good to his wisedome . Neither are those his saide instruments of one and the selfesame condition : for the instruments wherewith the Lord serueth his purpose , they are twofold : namely , either conioyned , or seperated instruments . The conioyned instrument is Iesus Christ : who , albeit he be God , and man ; yet is he not two but one Christ. And therefore the diuinitie , and humanitie being inseperablie vnited togither in the person of Christ : the saide humanitie , it becommeth eftsoones , a conioyned instrument , vnto the diuinitie it selfe , in the powerfull effecting of miracles . Whereas all other men , else , howsoeuer they also may be the instruments of God in working of miracles : yet are they onely but seperated instruments , and not so neerely vnited vnto the diuinitie it selfe in any those admirable actions , as is the humanitie of Christ , and therefore , though instruments also , yet no such excellent instruments , as is the humanitie of Iesus Christ. This ( if it seemeth obscure to our sense ) may verie fitly be illustrated from the resemblance of a Carpenter entending , and effecting some admirable worke : if we consider therein , the Carpenters minde , his hand , and his axe . For first , the minde of the Carpenter ( it being in perpetuall motion ) is the primarie efficient cause of that selfesame entended busines : but yet , the Carpenters hand is a conioyned , and his axe also a seperated instrument wherewith he effecteth the purposed worke . Now then , euen as the Carpenters minde it selfe , doth primarily effect the whole worke , but yet so , as he vseth withal , his hand as a conioyned , & his axe as a seperated instrumēt to accomplish the same : so surely , the diuinitie alone doth principally effect●ech woonderfull thing whatsoeuer , although yet the diuinitie it selfe ( so oft as seemeth him good ) doth vse the humanitie of Christ as a conioyned , and other good men , as a seperated instrument , for the orderly accomplishment of many most admirable matters . And therefore , euen as the axe can worke nothing at all , but by the power of the hand , neither yet , the hand it selfe , but by the onely direction of the Carpenters minde : so surely , the holiest person on earth , can effect no admirable action at all , but in and by the power of Iesus Christ , as by the hand of the Deitie , neither yet the saide hand , I meane the humanitie of Iesus Christ , ( which is as it were a conioyned hand vnto his diuinitie ) it can ( of it selfe ) no further accomplish any one supernaturall action , then the diuinitie alone doth dispose it , and direct it vnto . So then , howsoeuer the humanitie of Christ , and many other good men , did instrumentally effect many admirable matters , and therefore ( in that selfesame respect ) were onely but the organicall instruments vnto the diuinitie it selfe , the onelie true agent in all those actions : yet surely , the humanitie of Christ , is a much more excellent instrument then any of the other besides , in an especiall regard of that Unspeakable diuinitie , whereunto it is inseperablie vnited . By vertue whereof , it was wholie sufficient , for Christ ( being perfectly God , and man ) to say thus to the diuell , I charge thee come out of the partie possessed : whereas all others adiured him only in the name and power of Iesus Christ to depart . Howbeit , whether those good men themselues , or the humanitie of Christ ( being solely , and onely considered as they are in themselues , without any transcending respect of the deitie ) did by meanes of their owne naturall power existing naturally in them , effect any such admirable matters : that I suppose may iustly be doubted . Lycanthropus . I pray you resolue vs something herein . Physiologus . How may I dare to resolue you in that , which some others of singuler account , hath left in suspence . For , Augustine ( entreating of the manifold miracles wrought by the Saintes ) he leaues the matter vndiscussed , thus . Whether the eternall God doth work these admirable matters by himselfe alone , or , whether he effecteth these things by his Ministers : yea , and euen those selfe-same things also , which are wrought by his Ministers : or whether he doth these things by the spirits of Martyrs departed : or , by the bodies of good men yet liuing : or whether ( by his Angels inuisibly , immutably or incomprehensibly ) he accomplish the same : or , whether by any other meanes else which may not be comprehended of mortall men : the faith of the resurrection to erernall life , will one day make it apparantly euident . Loe , thus much saith Augustine : and so leaueth the matter . Exorcistes . Yea , but Gregory , he seemes to determine the same in this sort . Those holy men ( saith he ) who claue fast to the Lord with a deuoute and religious mind , they were accustomed to work many miracles , both principally , and instrumentally : I meane , sometimes by praier , and sometimes againe , by an actuall power permitted vnto them . Physiologus . Gregory ( you say ) he seemes to determine the matter . If this be all that he saith therein , then surely , he vndertaketh more in a seeming shew : then he is able to performe in any shewing substance at all . For , that which you aleadge from Gregory , is no determination : vnlesse you happely imagine that we may boldly beleeue it , because your Gregory doth but barely report it . Exorcistes . Nay sir , he doth not barely report the matter ; but , he prooues it , very soundly , by reason , and example both . Physiologus . Shew vs his reason first : that we may soundly examine the soundnesse thereof . Exorcistes . His reason is this . They to whome is granted a greater power in that which is more , it is no merueile at all , if a like power be eftsoones permitted vnto them , in that which is lesse . But , a power to be made the sonnes of God by adoption ( which is more then the working of miracles ) is freely permitted to all the Saints of God : and therefore , there is no wonder at all , though a like power be eftsoones permitted vnto them ▪ for the working of miracles , it beeing a faculty inferiour to the other by much , yea , and such a power also , as the very wicked may haue . Physiologus . The soundnesse of this reason , consisteth in vnsoundnesse altogether : and therefore , the supposed soundnesse thereof , for the proofe of your purpose , is nothing else in effect , but a festured incurable corruption , concerning both matter and forme . For first , that it is faulty in matter , your selfe may plainely perceiue ; in that it wholely relieth vpon a very false exposition , concerning the word Exousia . For , whereas your Gregory , or your selfe ( in his name ) do translate it a ( power ) the whole coherence , and circumstance of the text , doth plainely declare , that , it ought rather to be termed a right , or prerogatiue . Yea and ( which makes me to merueile ) sith that selfesame word is diuersly translated , according to the diuerse occasions thereof , namely , sometimes a power , sometimes a faculty , sometimes a liberty , sometimes an authority , sometimes a care , a procuration , a right , or prerogatiue : It is too too strange that your selfe ( quite contrary to the true scope of the text ) should so confidently cleaue to the word ( power ) alone , aboue all the other rehearsed before . Neither may I possibly perceiue your purpose therein , vnlesse happely you would iumpe with Castalio and the papists in their free-will opinion : a thing directly opposite to the holy ghost himselfe , as you may plainely perceiue , both in that , and the verse immediately following . Where the Euangelist , acknowledgeth onely such as are borne of God : to haue the right or prerogatiue to be made the sonnes of God. Not vnderstanding by the word Exousia ( as your selfe would falsly beare vs in hand ) any power of electing : but a power of apprehending the adoption of God by faith . Attributing wholy therein , the effectuall working power of that selfesame adoption , to the almighty alone : and , the power of apprehending that priuiledge , vnto the sauing faith of the adopted sonnes of God in Iesus Christ. Yea , and thus much also your selfe ( at vnwares ) doe flatly confesse in your very assumption , saying , that they haue power to be made the adopted sonnes of God : making them plainely ( you see ) very passiues , and no actiues at all in the work of adoption . And so , your owne reason concludeth directly the contrary of that which you labour to prooue : namely , that those good men of God , they had onely a passiue power in the working of miracles , that is , they had none other but an instrumentall power therein , as we shewed before . Secondly , your reason it is faulty also in forme . For ( besides that the same is in no good forme ) it concludeth only , a ( may be ) from a bare , or naked supposall : telling vs ( by a pittifull begging of the cause in question ) that , if the Saints haue an actuall power in the greater , there needes be no merueile at all , if sometimes , they haue also a like power in that which is lesse . Very true as you say , if the Saints of God haue in deed , an actuall power in that which is greater : then , the sequel of your speech might happely haue in it , some more probability . But , whether they haue in them such a power or no : your Gregory he hath not concluded as yet . Exorcistes . Yea , but he illustrates the matter , by a plaine example . Physiologus . How could he illustrate the thing that is not at all ? For , it is not yet concluded ( you see ) that the Saints of God had euer in themselues , any actuall power for the working of miracles : and therefore , he cannot possibly illustrate the same , by any example . Notwithstanding , propound your example : that so we may see whether it be any sounder then the reason produced before . Exorcistes . That sundrie deuout and religious persons did effect many miracles , sometimes instrumentally , and sometimes principallie : I meane , sometimes by prayer alone , apprehending the power of Christ , and sometimes also , by an actual power permitted vnto them , it is verie apparant ( saith Gregorie ) by these folowing examples . First , the Apostle Peter , ( instrumentally by praier alone , apprehending the power of Christ ) restored Tabitha againe to her life . On the otherside , the selfesame Apostle ( more principallie , and by an actuall power , in himselfe , and without anie inuocation or praier at all ) did actually deliuer Ananias to death . By both which , it is verie apparant , that the holy men of God , they had in themselues , not onely instrumentally , but ( which more is ) euen princ●pally also , an actuall power , for the powerfull expelling of spirits and diuels . Physiologus . That , some holie men of God haue had an especiall power permitted vnto them , for the admirable effecting of miracles ; no wise man will euer denie : because the Scripture it selfe doth plainely auouch , that , vnto some there was giuen the operations of great workes by the spirit of God. Howbeit , this we must hold withall , that , such a power whatsoeuer , it was onely an instrumentall : and no principall power at all . For , seeing the sacred Scriptures do flatly affirme , that Iehouah alone doth woondrous things : we must therefore , verie conscionable confesse and acknowledge , that , Iehouah alone is the author , and man but the instrument of all those admirable actions whatsoeuer , which he ( by their hands ) doth so powerfully accomplish . Touching therefore your vaine surmize of Peter his principall power in the actuall deliuerie of Ananias to death : the Euangelist Luke ( a little after ) doth flatly auouch , that , Peter was onely the hand , whereby the Lord himselfe ( with his scepter , or two edged sworde ) did wound Ananias his soule vnto death . Yea , and it is verie apparant by the storie it selfe , that Peter he had onely a Ministeriall power in that action : he being but a Minister , and no Master of that selfesame worde of the Lord , which is vndoubtedly , a sauour of death vnto death , in them that perish . Howbeit , because that selfe same death of the soule cannot possiblie be discerned by our corporall eies : the Lord therefore he sawe it exceedingly good ( euen by the Ministerie of Peter therein ) to giue an extraordinarie visible token thereof , on Ananias his bodie . To the end , that so many as then beheld , or should from thencefoorth but heare of the same , might tremble at the maiesticall power of the word : and humble themselues to the auctoritie of God. Who hauing plainely foretold by the mouth of his prophet , that , he would smite the earth with the rodde of his mouth , and with the breath of his lippes destroy the vngodly : did euen then ( by the Ministerie of Peter ) exhibite vnto vs , an experimented triall thereof . So then , howsoeuer Peter himselfe ( he being the speciall instrument of Iehouah in that most admirable matter ) might ( by vertue of the principall agent it selfe ) attaine to the admirable acting of that , which highly surmounted the whole facultie or power of his owne proper person , euen as we also may see , that , a naturall heate ( by a power in the soule ) begetteth flesh : yet had Peter ( as hath that naturall heate ) onely an instrumentall , and no principall power in effecting the action it selfe , as we shewed before . Being therefore but onely a bare instrument , the instrument ( how absolute soeuer in it selfe ) is vnable to giue any further essentiall forme to any such admirable matter : then the principall efficient it selfe , doth powerfully dispose , and direct it vnto . Exorcistes . Well sir , if none other but a bare instrumentall power doth proceed from the instrument it selfe in the powerful effecting of admirable actions : why then doth the Scriptures so carefully record the spattle of Christ : the homme of his garment : the annointing with oyle : the shadow of Peter : the napkins brought to the bodie of Paul : with many other such signes , and woonders , which were wrought by the onely handes of the Apostles , and of other the saints of God ? Physiologus . All those ceremoniall matters ( how many , or how maruelous soeuer ) they had ( in their owne nature ) no actuall or miraculous power , for the powerfull effecting of miracles : but , were onely externall tokens of an extraordinarie grace of God , dispensed vnto men in the vsage of them . And therefore , we may not grosly imagine any such essentiall power , or holines in ceremonies , or creatures in sensible , as is able to effect any thing actually of themselues : but seeing it so pleaseth the Lord ( by himselfe , or his saints ) eftsoones to vse such sensible matters , as meere testifying tokens to vs , and no exhibiting signes in themselues , of that his infinite power in the acting of myracles : we must therefore ( by the helpe of those sensible signes ) endeuour foorthwith to transcend , or mount vp beyond the shallow reach of our reason , to Iehouah himselfe , the primarie , and onely efficient , and ( by the onely apprehension of faith ) bee fully perswaded , that , he alone is able to doe whatsoeuer he please , in heauen , and in earth . Otherwise we shall with the grunting papistes , and the carnal Capernaites , ( being beastes without reason ) but , lie altogither groueling vpon those earthly ceremoniall signes : in , and by which we should ( as it were by windowes , or grates ) prie through , and espie with our spirituall eies , the beloued himselfe , who standeth behind our wall , and cannot be seene withour sensible eies . How be it , this your needlesse fantasticall doubt concerning miraculous actions ( the same arising as it doth , from one onely sensuall view of some externall difference in the doing of those selfe same miraculous actions ) it may soone be discussed , if you would but consider aright ( as you ought ) those miraculous actions themselues in a double respect . Namelie , in respect first , of the actiue vertue effecting them : and then next , of the actions effected thereby . Lycanthropus . How first I beseech you , in respect of the actiue vertue effecting ? Physiologus . Why thus . If we dulie consider of all sortes of miracles in an onely respect of the actiue vertue it selfe , which actually effecteth those myracles : we shall plainely perceiue , that no one of them all ( how admirable soeuer in our carnall account ) is in it selfe more excellent , or greater then any of the rest . Because they are all of them , equally effected , by the onely diuine , and infinite power of Iehouah himselfe : and are such , as doe wholie surpasse the power of euery created nature , how holy soeuer . So that ( in this onely respect ) there appeereth no difference at all among any the miraculous actions of God : because , those selfesame actions , are all equally effected by that vncreated infinite power , which , is euermore but one , and the same . Pneumatomatichus . And , how also ( I pray you ) in respect of the actions effected thereby . Physiologus . Surely , euen thus . If we dulie consider againe , the onely actions , so powerfully effected by that infinite power of God , without any such transcending reach , to the principall author himselfe : then shall we as plainely perceiue an apparant externall difference in all those the miraculous actions . Whether we respect the effected actions themselues : or the manner of effecting the same . For first , if we respect but the only effected actions themselues ; then no doubt , there may some one of them appeare more excellent then another by much . As for example , the raising of dead men to life , doth outwardly exceede the curing of leprosies : and , the curing of leprosiès , doth sensibly surmount the curing of some sudden new sicknesse . Againe , if we also respect the externall manner of effecting those admirable actions : we may likewise perceiue an apparant difference therein . For , it is outwardly , more admirable to cure a leprosie by word , then by touching or handling : and , more woonderfull by much , to heale the diseased by a passible , or vanishing shadow , then by an audible , or sounding word . Because , such a sounding word , is some matter , proceeding powerfully from the partie that speaketh : whereas , the vanishing shadow , it is no matter , proceeding from the partie himselfe , but onely , a priuation of light , by an interposition of the partie his bodie . Thus then , by all the premisses it is verie apparant , that , neither the humanitie of Christ in it selfe , nor , any one else of the saints of God , either had , or , could possibly haue any other , then onely an instrumentall power in the powerfull effecting of miracles : and therefore , it is too too absurd , that your selfe should dare to chalenge a personall power , for the expelling of diuels . Exorcistes . How cunningly soeuer you seeme to conclude : very certeine it is , my selfe did personally and powerfully driue foorth the diuel . Orthodoxus . You could not possibly effect such a work , by any your owne naturall power as hath by Physiologus beene handled at large . For , if the humanity of Christ ( it beeing a conioined instrument vnto the diuinity it selfe ) could not possibly accomplish any such admirable matter : much lesse may any supposed personall power ( existing but naturally in your proper person ) be able to do it . Exorcistes . I perceiue you haue hetherto mistaken my words . For , my meaning is not , that I ( of my selfe ) did personally accomplish that worke , by any mine owne faculty , vigour , or strength : but , I did the same rather , through the vertue and power of the almighty creatour . Orthodoxus Oh , then I perceiue you are almost quite ferreted foorth from all your starting holes , and are now brought in a manner before the very mouth of that masking not , which will so entangle your toong , as you shall neuer be able ( with all your windings and turnings about ) to work foorth your selfe . For , tel me ( I pray you ) did your selfe cast foorth the diuel by meanes of some supernaturall power from the Lord : or the Lord rather driue foorth the diuel by your hands ? Exorcistes . A very superfluous and needlesse question . Orthodoxus . But , the answere is needefull : and therefore , answere vnto it . Exorcistes . Why sir ? the Lord draue him foorth by my hands . Orthodoxus . It should seeme your wits are bewitched . For , not long since , you said that your selfe did cast foorth the diuel by meanes : but now ( perceiuing all meanes to faile ) you flee to the power of God. And so still , you doe make the power of God but a meanes , and your selfe the maine or principall actor : that , thereby you may arrogate to your selfe , the glory due vnto God. Exorcistes . That is no part of my purpose . And , howsoeuer the Lord alone , be the onely efficient of euery such admirable action : yet ( in sundry scriptures you know ) it is an ordinary vse with the Lord , eftsoones to grace his Ministers , with that selfesame glory of the work , which is proper alone to himselfe . Orthodoxus . Wee are not ignorant of the course of the scriptures concerning that point . Howbeit , when you seeme ( as hetherto you haue done ) to speake of your selfe besides the scope of the scriptures : you must pardon vs then , though we esteeme not your words as canonicall scriptures . But , goe to , you cast foorth the diuel ( you say now ) by the power of God. Do tel me therefore ( I pray you ) whether you acknowledge not that selfe-same power of the Lord , a mere supernaturall power , and much beyond the shallow reache of any your natural faculty , to attaine vnto ? Exorcistes . Yes , I acknowledge so much . Orthodoxus . By what meanes then , did your selfe so effectually apprehend : that selfe same supernaturall power of God ? Exorcistes . By the onely meanes of my praier and fasting ; as I told you before . Orthodoxus . And I also did verely suppose you had heard enough before , concerning the insufficiency of that selfesame meanes , considered alone in it selfe . But , go to , you apprehended that supernaturall power of the Lord ( you say ) by the onely meanes of your praier and fasting . Doe tel me therefore , where you haue any promise throughout the whole scriptures : that , your praier and fasting ( for an effectuall apprehending of that power of the Lord in any such extraordinary actions ) shall be effectually heard of the Lord ? Exorcistes . Why sir , our Sauiour Christ , he hath giuen an infallible promise concerning euerie such action , saying , Whatsoeuer you aske the Father in my name he will giue it vnto you . Orthodoxus . Do you imagine , that , those words of Christ , containe such a promise as tendeth directly , to an absolute warrant for euerie such enterpise : how extraordinarie soeuer ? Exorcistes . I do more then imagine : for I make no question thereof . Orthodoxus . Well then , put case you your selfe ( by praier and fasting ) should vndertake to entreate the Lord foorthwith to sende fire from heauen , for the admirable destruction of antichrist himselfe , and all his adherents : would that selfesame petiton be graunted vnto you , in an onely regard of your praier and fasting . Exorcistes . The prophet Elijah ; by his onely praier , obtained as great a matter as this from the Lord. Orthodoxus . You wot not ( I perceiue now ) what spirit you are of . Doe first prooue directly vnto vs , that you haue Elijah his spirit : and , then proceed ( in Gods name ) to Elijah his practise & spare not . Howbe it , because ( from this generall promise of Christ ) you doe grosly imagine that very selfesame warranted assurance , for the powerfull expelling of spirits by praier & fasting , which Elijah obtained against Azariah and his seruants , by that his speciall praier to God : I am willing you should dwell in that your preposterous opinion , so you can demonstrate the truth thereof , by any probabilitie or reason , and therefore , doe frame your owne argument , from that selfesame promise . Exorcistes . I frame it thus . Whosoeuer asketh any thing of God , in the name of Christ , he shall vndoubtedly obtaine his request : But , so many as ( by praier and fasting ) doe craue an extraordinarie power for the powerfull expelling of spirits , they aske something of God in the name of Christ : therfore , they shal vndoubtedly obtaine their request . Orthodoxus . The verie frame of your argument , is scarce in good frame . For your assumption now ( as all men may plainely perceiue ) is absurdly fallen into a fearefull consumption . Because , howsoyour owne selfe ( by these preposterous practises ) presumed most grosly to prophane the name of Christ , as hitherto you haue done : verie certeine it is , that such a request may not truely be said to be either made , or put vp in the name of Christ. For , to aske any thing truely in the name of Christ , is , either to aske that which onely appertaines to the glorie of his name and kingdome alone : or else , that thing especially , which ( for our speciall good ) we hope to obtain at the hands of our God , through the gratious prerogatiue of Christ his name . After the first maner of asking Elijah he called for fire from heauen , and the Apostles ( being fearefullie threatned ) entreated the Lord to stretch foorth his arme , that healing , and signes , and woonders , might be done by the name of his holie sonne Iesus . After the second maner of asking , doe all the faithfull entreate the Lord ( by praier and fasting ) for such spirituall graces , as do necessarily concerne their owne and others saluation in Iesus Christ. And hereunto onely , that , the forenamed generall promise ( made by Christ ) hath a more speciall relation . Now then , that first maner of asking things in the name of Christ , being onely peculiar to such as haue some speciall motion from the holie spirit of God for such speciall requests : it specially behooueth your selfe ( in these your admirable enterpizes ) to be vndoubtedly assured of some such speciall motion from that selfesame spirit of God , or euer you giue the aduenture so boldly , vpon such an extraordinarie practise of any your praiers and fastings . Otherwise , this promise of Christ it appertaineth no further vnto you , then you haue an apparant warrant ( from the word it selfe ) for the ordinarie disposing of those your second maner of sutes , by the gracious prerogatiue of Christs name . Exorcistes . Why sir , I had the plaine worde of Christ for my warrant , where he telleth vs plainely , that , that this kind goeth not foorth , but by praier and fasting . Orthodoxus . I was verely perswaded , you had taken your fill of that text before . But , seeing you will fasten vpon this portion of scripture afresh : I am very well willing you shall haue your full pleasure thereof . And therefore , doe tel me plainely I pray you , whether by the words ( this kind ) in that place , you do only distinguish spirits and diuels from all other creatures : or , whether you do seuerally consider those diuels themselues , according to their sundry conditions ? Exorcistes . Nay sir , I doe thereby seuerally distinguish spirits and diuels among themselues : vnderstanding by the words of Christ , onely those principall spirits , which can no otherwaies be expelled , but by praier and fasting . Orthodoxus . And , haue all sorts of spirits ; or but onely those principall diuels , an actuall possession in men ? Exorcistes . Vndoubtedly , all sorts of diuels haue an actuall possession in men , and may by a commaunding power be compelled to depart : howbeit those principall spirits whereof Christ more especially entreateth , they cannot possibly be expelled but by praier and fasting , as an ordinary meanes appointed of God. Orthodoxus . As in this answerelesse answere you would haue men imagine , that a bare ordinary meanes ( by your ingenious handling thereof ) is able to effect many extraordinary matters : so , it seemes againe by your speach , that the Apostles of Christ were neuer acquainted before with any of those principall spirits , which made them so vnreadie in that vnwoonted occurrent wherewith they were then ouertaken . Besides that , a man might greatly woonder how your selfe should so readily perceiue the diuell at Mahgnitton , to be a diuell of that selfesame kinde , in meeting with him so fitly ( at the first onset of all ) by your prayer and fasting : were it not , that ( by your long experience ) you are now growen such an experimented practitioner concerning the Infernall hierarchie , as both you know how to conuent before you , eche seuerall diuell in his seuerall kinde , and which way to conuince him by his speciall name . Neither may this be deemed any matter impossible for your selfe to effect at this present : who a dozen yeeres since at the least , could coniure foorth seuen at a clap , by their seuerall names . Telling the beholders thereof , in what moment of time , ech diuell tooke his leaue : and by what speciall name he was properly called . Surely , this makes many wise men imagine , that , either you are a man profoundly experienced in the Cabalisticall craft : or that else , you haue too too strangely , a long time deluded the simpler sort . In bearing them falsely in hand , that ( onely by your prayer and fasting ) you doe fully apprehend an extraordinarie power , from the Lord , for the powerfull expelling of diuels : whereas Christ ( the true wisedome of the father ) doth tell vs , that such an extraordinarie power , is onely apprehended by a speciall faith . Affirming withall that this speciall faith , it hath prayer and fasting annexed vnto it , as the onely supporters thereof , and no actors at all , in the admirable effecting of any such accident . Exorcistes . Oh , then I perceiue you haue a long time mistaken my meaning . For , howsoeuer I vrged the holy exercise of prayer and fasting as an appointed meanes for the powerful expelling of spirits : my purpose therein was neuer to exclude the action of faith , it being an effectuall apprehender of that selfe same extraordinarie power of the Lord , which so powerfully effecteth the worke . Orthodoxus . If this be your meaning , we shall haue you at a non plus before it be long . For , seeing now you make faith an actor in that your preposterous enterprise : doe tell vs directly what faith you meane ? Whether the historicall , the iustifying , or the miraculous faith : for the dead faith , I am certaine it was not . Exorcistes . Neither could it be the historicall faith : because , that hath onely a speciall relation but to the bare historie of the Bible it selfe , without any apprehension at all of the power of God. As for the miraculous faith , that is thought to be ceased long since . And therefore , it was , and is onely a iustifying faith which apprehended that power of the Lord : by vertue also whereof any godly Minister , or others , might as effectually haue performed that action , as I did my selfe . Orthodoxus . I am iust of your minde , for that matter . Howbeit , if an only iustifying faith may effect such an action : then hath that faith some certeine word concerning such workes , with a speciall promise of such an effect . But in all the whole Scriptures neither word nor promise concerning such purpose , is any where extant : and therefore , the iustifying faith could not possiblie effect such an action . Exorcistes . Yes sir , the iustifying faith , it hath an apparant word , and a promise both , concerning such matter , and that also from our sauiour himselfe : who told the possessed childs father , that , if he could beleeue it , his faith should vndoubtedly haue an effect , because , all things are possible to him that beleeueth . And therewithall ( vpon the profession of the fathers faith ) our sauiour did presently expel the euil spirit from his sonne . Orthodoxus . You huddle vp your reckoning without your host : and must therefore be enforced to reckon afresh . For , be it supposed our sauiour ( in that place ) doth vndoubtedly speake of a iustifying faith : yet is it certeine , that Christ meaneth not there the Exorcists faith , but the faith of the parties possessed . And so ( by consequence ) it was not your owne , but the yoongman his faith at Mahgnitton , that draue foorth the diuel . Exorcistes . Very true , his faith apprehending : but , my faith effecting the action . Orthodoxus . You do ouer grosly forget your selfe . For not long since it was the supernaturall power of the Lord , that effected the action ; your owne faith apprehending onely , that effectuall working power . Howbeit , your iustifying faith now ( it being but a bare apprehender before ) is become the powerfull effectour : and the possessed mans faith , the bare apprehender of that admirable action . Notwithstanding , whatsoeuer you dreame of Christs words , concerning faith for the action , he speaketh there onely of a faith in the partie : the verie want whereof , was that which hindred his owne disciples from effecting the worke . And for this onely respect , our sauiour ( in that part●ie alone ) reprooueth the incredulitie of that faithles generation : who hauing had so long experience of his diuine operations , were yet no better in the faith then the heathenish infidels . Yea , such a grosse incredulitie was also the very maine cause why our Sauiour himselfe at Nazaret ; either could not , or would not worke many myracles . Not , that his ineuitable power was vnable ( of it selfe ) to ouerswaie their palpable impiettie : but for that ( the Lord hauing solemnly decreed the powerfull effecting of those admirable actions by an interposition of the parties owne faith apprehending his power , and by other good meanes correspondent thereto ) their owne vnbeliefe and hardnes of hart , had ( so much as they might ) verie fearefully foreclosed the bottomles fountaine of those his spirituall graces from flowing among them . Whereas on the otherside , he readily yeeldeth to the timely requests of such as beleeue : whatsoeuer they craue concerning those admirable actions . By all the premisses then , it is too too apprantly euident , that Christ ( in this place ) he speaketh onely of the parties possessed , and not of the Exorcistes faith at all . Exorcistes . But Christ afterwards told his Disciples , that , their owne vnbeliefe was the cause why they could not cast foorth the diuell . Protesting withall , that , if they had but so much true faith as one graine of mustard seed : they should haue beene able thereby , to remooue mountaines out of their places . Orthodoxus . Do you vnderstand Christs words in that place , of the iustifying faith alone ? Exorcistes . Yea , why not ? Orthodoxus . Aske you why not ? Why man , by this meanes you would bring vs in doubt of the Apostles iustification : and which more is , you do verie blasphemously derogate from the authoritie and dignitie of their authenticall writings . Exorcistes . Nay sir , I call not their iustification in question , but do onely declare what was the principall stoppage to that speciall action : namely , the not effectuall working power of their owne faith for the present . Orthodoxus . Well yet , by the tenour of your speech you would haue vs imagine at least , that the iustifying faith of Christs disciples did oftentimes ebbe and flowe with the moone : because ( howsoeuer the same was alwaies inherently dwelling within their harts ) the efficacie thereof ( for that present ) was suddenly falne to a verie low ebbe . And ( which more is ) we must ( by the purport of your speech ) be further perswaded , that verie many whom Christ ( in the generall iudgement ) will finally , and iustly reiect as workers of iniquitie : they had once ( notwithstanding ) the true iustifying faith in themselues , howsoeuer they finally fell from the same . For many of them also , did ( in Christs name ) as effectually , and as powerfully driue foorth the diuels from people possessed , as did any of the rest , how holy soeuer . And so ( by consequence ) howsoeuer the callings and gifts of God to saluation be without repentance : verie manie notwithstanding , they may and do loose their iustifying faith , and finally fall from the grace of God. This as it strengthneth verie shrewdly the popish opinion of falling from grace : so doth it mightily weaken that vndoubted assurance of the sauing faith in all the elect . Exorcistes . Let it strengthen , or weaken whatsoeuer it will : verie certaine I am , that the iustifying faith may effect such a worke . Orthodoxus . If you meane such a worke , as your faith effected at Mahgnitton of late , we are growne to an issue . Howbeit , if you imagine that the iustifying faith may miraculously driue foorth a diuell : then , all the elect ( how vnexpert soeuer ) they also are sufficiently able to cast foorth spirits and diuels if they please . For , they are all mutually interessed in the selfesame iustifying faith : and do iointly participate with all the prerogatiues thereof whatsoeuer , as well as any of the rest . Yea , then those other preachers also , who seuerally , and at sundrie times did deale with the partie possessed : they might as effectually haue dispatched that matter as you did your selfe : vnlesse haply you imagine them but reprobates concerning the faith . Besides all this , if the driuing out of diuels from men , be ( as you would haue vs imagine ) the vndoubted effect of a iustifying faith : it must necessarily folow , that , so manie as cannot effect such a worke , they may doubt of their iustification in Iesus Christ. Yea , and those other Preachers also ( who eftsoones before , and with your owne selfe at that present ) attempted the matter in vaine : they may begin to make some scruple of conscience , concerning the soundnes of their iustification , for their faith could effect no such worke . Briefly , if the powerfull expelling of spirits and diuels be in deed ( as your selfe doth auouch ) the essentiall effect of a iustifying faith : then surely , that selfesame effect ( so highlie surmounting verie many of the rest ) it would vndoubtedly haue beene reckoned vp in some one of those places at least , where the other effects of that faith are purposely registred by the spirit of God. Howbeit , this powerfull expelling of diuels , is not anie where mentioned amongst those other essentiall fruits of iustifying faith : and therefore , the same is no essentiall effect of anie such faith . Exorcistes . But in the xvj . of Marke , this powerfull expelling of spirits or diuels is principally put downe as an infallible effect of the faith of the Gospell . For , after our Sauiour Christ had spoken these words , he that beleeueth and is baptized , he shall be saued , he that beleeueth not , shall be damned , then he addeth foorthwith ▪ and these tokens shall follow them that beleeue . In my name , they shall cast foorth Diuels : speake with new toongs : take away Serpents ; drinke any deadly thing without hurt : yea , and but euen lay their hands on the sicke , and they shall recouer . Loe , all these ( you see ) are most admirable eflects . Yet such ( I assure you ) as doe vndoubtedly succeed a iustifying faith in Iesus Christ. Orthodoxus . I doe greatly mislike your assurance : for , these matters ( how admirable soeuer in shew ) they are no essentiall effects of a iustifying faith . Neither were they at any time , absolutely or simply , but after a sort ( as it were ) the signes or tokens of faith : and serued only for that primitiue age , wherein the Gospel of Christ was first to be preached abroad in the world . That selfesame primarie preaching of the Gospell , hauing ( by the vnsearchable prouidence of God ) such signes and tokens euen purposely annexed vnto it , as trumpets or criers to summon all sorts of hearers vnto the kingdome of Christ. For euen as Moses his lawe ( in mount Sinai , and throughout the wide wildernes ) did gaine a woonderfull auctoritie vnto it selfe , by reason of the manifold miracles effected by Moses and Aaron : which said miracles notwithhanding ( so soone as the people of Israell possessed the promised Land ) did foorthwith determine . So surely , those selfesame miraculous actions , which in the primitiue church did credit and grace the Gospell of Christ : so soone as the Gospell it selfe was vniuersally published abroad in the world , they foorthwith did cease and grow out of vse . By all which it is verie apparant , that , those admirable effects , they were onely but temporarie and personall prerogatiues , more especially appertayning to some speciall persons : accordingly as it seemed good to the Lord to bestow them himselfe , in the seuerall distributions of those his seuerall graces . Howbeit , because those speciall graces ( thus personally bestowed on some few ) did publikely tend to the publike profit of all the elect , and for that those admirable actions , so admirably effected by some one peculiar person , did generally serue for an vndoubted confirmation of the faith in all : it therefore pleased the holy Ghost in that place , indefinitely to name the beleeuers themselues , as though that which was done by some one , or a few , had beene generally effected by all the faithfull . Exorcistes . Howsoeuer he speakes but of one , or a few of the faithfull : very certeine I am , that the miraculous actions mentioned there , they are such essentiall tokens , as do vndoubtedly succeed the sauing faith of the Gospel . Orthodoxus . That , those tokens succeeded the preaching of the Gospel , we do neuer deny : but , whether they do follow the preaching of the Gospel , as the essentiall effects of that iustifying faith , which mutually belongeth to all the elect , is the very issue of the question betweene vs : the which I am willing ( if you please ) that Maister Beza doe determine for vs both in this sort : To another is giuen faith , by the same spirit . This is not that faith ( saith Beza ) which belongeth indifferently to all the beleeuers in Christ , for , the Apostle ( in this place ) entreateth onely of some certeine speciall gifts of the spirit : and therefore , this speciall faith , it hath a speciall relation vnto the effectuall power of God in working of miracles , so far foorth especially , as some speciall persons ( endued with that special gift ) were especially directed therin by some secret motion from the spirit of God. This therefore , is that faith , which we call ( in the schooles ) the miraculous faith : whereof an expresse mention more especially is made , in the seauenteene of Mathew : the sixteene of Mark : and , in the seuenth of Luke . This miraculous faith is plainely distinguished , yea sometimes seperated quite from that true sauing faith , , whose proper obiect is the good-pleasure of God the father for , and concerning the iustification and glorification of all the elect in Christ , effectually apprehended before by that their aforesaid sauing faith . Finally , this selfesame miraculous faith , she hath also her seuerall doubtings and sundry imperfections : as may plainely appeare in Moses and Aaron , and in the disciples , and for the which also euen Peter himselfe was sharpely rebuked of Christ. Thus farre Maister Beza . Where he maketh ( you see ) those signes and tokens , such onely effects as follow the preaching of the Gospel for the confirmation thereof : but , no essentiall fruits of a iustifying faith , as your selfe very fondly imagine . Exorcistes . Whatsoeuer Maister Beza or your selfe may imagine , very certeine I am , that Christ speaketh there of that sauing faith which doth orderly succeed the orderlie administration of the word and sacraments : saying thus . Goe yee into all the world , and preach the Gospel to euery creature . He that beleeueth , and is baptised , he shal be saued : he that beleeueth not , shal be damned . And euen then ( vpon this so solemne a determination concerning the sauing faith of the Gospel ) he addeth foorthwith ( by the copulatiue ( and ) the infallible tokens vndoubtedly succeeding that sauing faith ; saying thus . And , these tokens shall follow them that beleeue . In my name they shall cast out diuels , and so foorth . Demonstrating very plainely vnto vs , that , the effectuall power for expelling spirits and diuels : is an vndoubted effect of the iustifying faith . Orthodoxus . No such demonstration at all . For , Christ ( in that place ) doth onely declare what tokens should follow the preaching and faith of the Gospel , but , puts downe no essentiall fruits or effects of a iustifying faith as we shewed before , and which may yet more plainely appeare , if you rightly consider his maine purpose it selfe , and the orderly course of his speech concerning the same . The maine purpose of Christ , was to allure the elect to a timely entertainement of the sauing faith of the Gospel : and this he endeuoureth to do , partly , by an infallible promise of eternall saluation to all the beleeuers , and partly , by an ineuitable threatening of eternall damnation to all the vnbeleeuers thereof . And now next ( for their further confirmation in that selfesame sauing faith of the Gospel ) he addeth certeine temporary and personall priuiledges , as infallible tokens and pledges of that his eternall sauing power : I meane , the powerfull operation of many most admirable & miraculous actions . The which said personall prerogatiues , our sauiour Christ did purposely bestow vpon some certeine speciall persons : not that he would haue those personall prerogatiues reputed as essentiall effects of a iustifying faith , but , to be rather esteemed as temporary pledges or seales for the perpetuall establishment of his glorious Gospel . According to that in the end of the chapter , where it is said that the Apostles went foorth and preached euery where ; the Lord working effectually in euery of them , and confirming the word with miracles following . Thus then you may plainely perceiue how Christ putteth down those tokens , as temporary pledges or seales of the perpetuall truth of his Gospel : and no essentiall effects of the iustifying faith . And therefore , if you haue none other word else for your purpose , but that one place of Christ where he telleth vs , that this kind goeth not foorth but by praier and fasting , the same ( You see ) will not serue your turne : it being not ment at all of a iustifying faith , as hath beene sufficiently shewed before . Exorcistes . Howsoeuer you conclude at your pleasure : I will neuer be perswaded , but that , those tokens put downe by our sauiour there , they are vndoubtedly , the very essentiall effects of a iustifying faith . Orthodoxus . I conclude not at pleasure concerning this point : neither do I put downe my owne priuate opinion , but , the publique consent of many most singular persons , as may further be seene by their following testimonies . First , Chrysostome ( vpon that seuenteen of Mathew ) saith plainely thus . Seeing these miraculous signes are not now wrought by the Church in our daies : shall we therefore conclude , that so many of the Christians as cannot possibly doe the like miracles , they are vtterly destitute of faith : God forbid we should so hardly censure the deere children of God. The iustifying faith is now present among vs : but , that faith which was called the miraculous faith , is ceased long since . Againe , Sebastian Meyer , he saith , it is necessarie we should distinguish this faith of miracles , from the iustifying faith : because of that which our Sauiour saith concerning some at the iudgement day , who alleaging for themselues the miraculous faith , shall ( notwithstanding the same ) be reiected of Christ. Bullinger in like maner he writeth thus . Some vnderstand this place of the power of miracles , and doe hold the faith which is spoken of heere , for a particular faith , appertaining to the Apostles themselues : whom especially it behoued to confirme the preaching of the Gospell , by their working of miracles . Againe , Moses Pellacherus vpon the selfesame Scripture , doth make the miraculous faith , an vndoubted efficient cause of expelling the diuell from the possessed childe . Againe , Aretius , he telleth vs plainly , that , that which our Sauiour speaketh there , of the remoouing of mountaines , and of nothing impossible to them that beleeue : it must necessarily be vnderstood of that miraculous faith , , whereof the Apostle elsewhere entreateth . Master Caluin , he saith that our Sauiour ( in that place ) speaketh properly of a particular faith , the which ( as occasion requireth ) hath from the Lord , it secret motions : and is the same with that whereof the Apostle makes mention saying . If I had all faith , so as I could remooue mountaines out of their places , and haue no loue : I were nothing at all . Briefly , Musculus he writeth thus . The casting out of diuels ( whatsoeuer men thinke ) is an action of faith . Howbeit , it would be considered , of what faith the Lord speaketh . For we know there be three kinds of faith . The first is that faith , whereby we beleeue things to be such , as they are in the Scriptures propounded vnto vs : as we heare in the Scriptures , that there is but one onely true God , and the same an almightie Creatour of all things . This we beleeue by the Scriptures : and this faith is properly called an historicall faith . There is another faith whereby we beleeue the promises of God , and do truely apprehend his great mercy and grace in Iesus Christ : this properlie is called the instifying faith . The third kind of faith , is that , whereby we doe firmely beleeue , that there is nothing impossible to God , and whereby also the minde it selfe ( by a speciall motion of the spirit of God ) is forciblie mooued to the powerfull effecting of some admirable matters : and , this is properly called the faith of miracles . The first kinde of faith is most generall , and reacheth euen to the reprobates : in so much as satan also himselfe is thought to enioy it , according to that of Iames. Thou beleeuest there is one God , thou dost well : the diuels also they beleeue and tremble . The second kind of faith , is onely that sauing faith of the Adopted sonnes : by which they are firmely incorporate , & saued in Christ. Of this faith the Euangelist speaketh not heere : neither yet can they that haue this sauing faith , effect any miracles by vertue thereof . The third kinde of faith , is onely a particular faith , in some certaine speciall persons : and the same not alwaies in force , but hath her speciall times , and peculiar reasons annexed vnto her . This kinde of faith , may fitly be called a particular , or singular faith : it being the singular gift of the holy Ghost , and hauing from thence her singular directions , as the Apostle declareth saying , to another is giuen faith by the same spirit . The which ( without doubt ) must in no wise be vnderstood of the iustifying faith : because ( this being peculiar to some one , or a fewe ) the iustifying faith , it belongeth indifferently to all the elect . This miraculous faith , it saueth none , nor changeth the minde : neither is any man bettered thereby , the woorth of one haire . ( Yea , and it is also eftsoones bestowed vpon manie reprobate persons , who will say vnto Christ in the general iudgement ; Lord , Lord , haue we not by thy name prophesied , and by thy name cast out diuels , and by thy name done manie great workes : to whom he will answer , I neuer knew you , depart from me yee workers of iniquitie . Againe ( saith the Apostle ) If I had al faith , so as I could remooue mountaines , and haue no loue , I am euen as nothing . Of this faith our Sauiour speaketh in the place you alleage saying . If you had faith so much as is a graine of mustard seede , and should say to this mountaine remooue hence to yonder place , it should foorthwith obey you . By all these testimonies , it is very apparant , that Christ ( in that parcell of Scripture which you produce for your purpose ) speaketh nothing at all of the iustifying faith in Iesus Christ. Exorcistes . Howsoeuer your selfe doe conclude , and those your contestes may seeme to confirme : those tokens which Christ puts downe in that place , they are ( I am sure ) the essentiall signes , or effects of a iustifying faith . Orthodoxus . Although ( by reason of a selfe conceit ) the iudgement of learned diuines be vnable to ouersway your setled partinacie concerning this point : yet let the absurditie of your owne speech , enforce you ( at the least ) to forsake such a palpable errour for shame . For , if the tokens put downe in that place be ( indeed and in truth ) the essentiall and ordinarie effects of a true iustifying faith , as you would beare vs highly in hand : then surely , this palpable absurditie must necessarily ensue so absurd an assertion . Namely , that , either there are none ( now in these daies of the Gospell ) who may truely be said to be iustified : or that ( now at the least ) we haue the true iustifying faith in another edition , quite differing from that which was then in the primitiue Church . For , verie certeine I am , that , no Christians now ( how holie soeuer ) are able ( by the onely efficacie of their iustifying faith ) to driue out a spirit or diuell in any possessed : howsoeuer your selfe durst so boldly , ( I will not say blindly ) aduenture vpon such a woonderfull worke . Exorcistes . Sir , you doe ouer grosly abuse me with girding quippes : I would you knew it , I did not blindlie vndertake that admirable enterprice , as your selfe doth bluntly imagine . Orthodoxus . My imaginations herein are nothing so blunt , as the bluntnes of your cause doth require . For , if the vndertaking of such an admirable enterprise , without some apparant directions and warrant from the word , be but a walking in darkenes , yea , a verie desperate , and a blinde rushing vpon the worke it selfe : then I hope I do not grosly abuse you with girding quippes , because it is lawfull to call darkenes , darkenes . But your selfe did vndertake that admirable enterprise , without any apparant directions , or warrant at all from the worde , as hath beene sufficiently declared , and therefore you rushed but blindly vpon that woonderfull worke . So then , ( the premisses you see being dulie considered ) you are now enforced perforce to confesse , that , either you draue foorth no diuell at all from the yoongman at Mahgnitton : or that else , you draue him foorth ( at the least ) by the onely meanes of a miraculous faith . Howbeit , the miraculous faith you may at no hand auouch in that action : because you disclaimed the same but euen now , as a thing ceased long since . Exorcistes . Not so . I onely affirmed , that the miraculous faith , it was thought ( of some ) to be ceased long since : but told you not what opinion I hold my owne selfe , concerning that matter . Orthodoxus . Are you opinionate then concerning this point ? Let vs heare ( I beseech you ) your proper opinion : and tell vs without anie doubling , whether you hold for certeine , that the miraculous faith is yet still continued in these daies of the Gospell ? Exorcistes . If I auouch the continuance thereof , it is no heresie I hope . Orthodoxus . A man ( by the course of your speech ) may giue a shroud gesse concerning the length of your foote . Howbeit , the night is farre spent , and I am ouer wearie to hold out the controuersie without a breathing fitte at the least . Let vs therefore breake off for a little short space : and then set vpon it afresh . For , I am vnwilling to giue ouer the conference now , before the matters be brought to some better perfection . Lycanthropus . Gods name be blessed for your Christian care in doing vs good : and we willingly yeeld to your motion . Orthodoxus . Arise then , & let vs go walke a turne or two in my parlour . Philologus . We attend on your person . The end of the ninth Dialogue . The tenth Dialogue . THE ARGVMENT . Whether a miraculous faith ( apprehending the power of God , for the powerfull expelling of Diuels ) be yet still continued ? What a true miracle is ? And whether the working of miracles , be now fully determined in the Churches of Christ ? The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . A Pennie-woorth of ease , I perceiue is woorth a pennie : Oh how this little recreation hath reuiued my wearied spirits ? Do not you also , verie sensiblie perceiue the self-same effect in your selues ? Physiologus . Yes sir , blessed be God for the same . For my owne part , I feele my selfe as liuely in bodie , as sharpe in conceit , yea , and as fit for the conference , as I was at the first beginning . Lycanthropus . The same I dare say for my selfe and the rest . Orthodoxus . Let vs then go roundly to worke . Come on Exorcistes , tell vs in good sadnes , doe you hold it for certaine , that the miraculous faith , is yet still continued in these daies of the Gospell ? Exorcistes . What reason haue you to imagine the contrarie ? Orthodoxus . What reason ? I will giue you one reason ( for this once ) in stead of a thousand , thus . The working of miracles is ceased long since : and therefore also the miraculous faith . Exorcistes . Why sir ? to remooue the diuell by prayer and fasting is no miracle at all . Physiologus . Maister Orthodoxus , doe rest you a little , and let me argue this point . Come on Exorcistes : and answere directly . Is the driuing out of diuels by prayer and fasting , no miracle I pray you ? Exorcistes . It is no miracle at all . Physiologus . Well , then I perceiue , we are of necessitie enforced to declare plainely vnto you , first , what a miracle is , with the sundrie kinds of miracles : and then next , we will exactly consider of your action at Mahgnitton , to see , whether the same ( pretended to be done by your selfe as it was ) may truely be termed a miracle , in any respect ? Lycanthropus . I pray you proceed in your purposed course . Physiologus . With very good will. Wherein first , for the word ( miracle ) it selfe , we haue to consider , that , that thing which we commonly account a miracle , is named of the Hebrewes ( niphlah ) I meane , a most admirable or , a merueilous matter . Or rather ( niphlath ) if you will : that is , a woonder quite hid from our eies . And therefore , all those obscure and admirable matters which do highly surmount the reach of our reason : they are commonly called ( niphlaoth ) that is , very strange and admirable actions . Or rather ( miphleoth ) I meane , such hidden , and such secrete occurrents , as cannot possibly be conceiued by the narrow compasse of our common , and naturall sense . They do fitly proceed from the radicall word ( palah ) or ( niplah ) which is as much to say , as , to be vailed , obscured , quite hidden , difficult , and very highly surmounting the shallow reach of our reason . Because , euery miraculous action , is alwaies some such kind of matter , as is ouer much vailed , obscured , hidden , and difficult , beyond our common capacity : yea , and such an vnwonted occurrent , as seemeth most admirable , and very hard in our present apprehension . In like manner , the Gretians , they entitle it ( thauma ) that is a merueile , or woonder . And , it commeth of the verbe ( thaumazo ) which signifieth to admire , to merueile , or woonder . The latines , they call it miraculum , quasi occuli mirum , the woonder of the eie , for that it seemeth a merueile in euery mans eies : and therefore , they do oftentimes expound it , a prodigious , a monstrous , or , an admirable matter , for that the Lord by such an vmvoonted meanes , doth extraordinarily foreshew some admirable accident , quite contrary to the accustomed order of nature her selfe . So then , by all the premisses it is verie apparant what a miracle is . Namely , it is by the extraordinary working power of the Lord , some such vnaccustomed action , as verie highly surmounteth the whole faculty of euerie created nature : and is therefore thus admirablie effected , to the end it might the rather affect the beholders with an admiration thereof , & might the more certeinly confirme their faith in the truth of the worde . In this definition we may easily discerne all the essentiall causes of myracles . For first , the efficient cause of euerie such admirable action , is an extraordinarie working power of the Lord. The materiall cause , are all those admirable actions themselues . The formall cause , is the vnaccustomed maner of effecting those actions . The finall cause , is partly to affect the beholders with some serious admiration concerning the omnipotent power , and wisedome of God : and partly , to confirme their faith in the truth of the worde . By all which you may plainely perceiue what a miracle is . Lycanthropus . Verie true : but , what be the sundrie kindes of miracles ? Physiologus . They are those variable and differing sorts of admirable actions : which both may be , and are diuersly discerned according to their diuers and sundrie conditions . And these sundrie sorts of miracles , are twofold : namely , either true , or false miracles . Philologus . Which are the true miracles ? Physiologus . They are al those admirable actions whatsoeuer , which ( both for their matter and forme ) are rightly and truely effected : and which also , are wholie directed to their certeine determined endes , namely , the glorie of God , and credit of his glorious Gospell . And , such are all those admirable actions ( how sielie soeuer in shew ) which were miraculously accomplished , either immediately by the Lord alone : or mediately at least , by his extraordinarie ministers . Pneumatomachus . Which are the false miracles ? Physiologus . They are all those admirable matters in shew , which either are not ( in deed and in truth ) the selfesame thing they seeme to portend : or which else are effected , not by any supernaturall power surmounting the reach of our reason , but , by some such naturall facultie of nature herselfe , as is hidden and secret from the present apprehension of those that behold the same . Yea , and which also are eftsoones directed to some such specialpurpose , or sinister end , as is directly opposite to the glorie of God , and the truth of the Gospell . These later sorts of miraculous actions ( how admirable soeuer in sensible appearance ) they may without any extraordinarie helpe of the Lord , be easily effected by Angels , by diuets , and expert persons : euen onely thorough some hidden facultie of nature her selfe three manner of waies . 1. For first , verie certaine it is , that Angels , diuels , and men ( expert in naturall philosophie ) hauing a deepe insight into the hidden secrets of nature : and being thoroughly experienced in the powers thereof : they may and can easily apply those saide natural powers , to some such perexisting matter , as hath in it selfe , a naturall disposition to euerie such action entended . For , from the naturall coniunction of some such perexisting matter with some proffered efficients , there will euen naturally succeed , some such vndoubted effects , as the partie ( procuring such naturall coniunction ) propounded before . Yea , and those also vpon the sudden , and beyond the expectation of all the beholders therof : which doth eftsoones enforce them to admire at such rare , and vnwoonted euents . For , the diuell himselfe , as also , those experienced persons in natures secrets , they doe verie well know , that frogs , wormes , yea , and also some serpents , are easily engendred of some putrified matter perexisting in nature : especially , if there be added to euerie such putrified matter , and of heat ; by such certaine degrees as is correspondent thereto . Now then , this the foresaid conioyning of putrified matter , an actiue heat together , being not verie difficult for diuels , and for cogging companions to effect if they please : they therefore eftsoones doe attempt the timely effecting thereof , and all to circumuent and deceiue the beholders themselues . Euen as did Iannes and Iambres , the Egyptian sorcerers : if Augustines iudgement be adiudged Canonicall . 2 Secondly , the diuell himselfe , and so many besides as haue any insight at all into the secrets of nature , they doe very well know , that some sodaine commotion of the naturall spirits , of bloud , and of humours , do mightily disturbe and distemper the bodies of men . Insomuch as the imaginations , the formes , and representations of things raised vp and conserued in those selfesame commotions : are eftsoones exhibited to the phantasie or imaginatiue facultie , at the verie same instant the commotion was made , yea , and eftsoones also , euen in that selfe same manner and order wherein it pleaseth the disturber of our spirits and humours to conuaie those selfesame representations . By which said meanes verie many and sundrie visions do foorthwith appeere to the phantasie : as we may plainly perceiue in so many as are fearefully affected with Phrenesies . Yea , and ( which more is ) the matter it selfe may be brought to such issue , as those selfe same representations which are inwardly conserued in the imaginatiue facultie : they may , and are eftsoones recalled to the externall senses themselues . In so much as the partie ( preposterously affected therewith ) doth verie strongly imagine that he vndoubtedly beholdeth those selfesame things with his eies , which were apprehended before , in the phantasie , imagination , or common sense , and are conuersant wholy therewith : whereas ( in deed and in truth ) there was neuer any such matter existing essentially in outward appearance . 3. Lastly , many like admirable matters may verie easily , and ( as it were ) with a trice , be foorthwith effected both by diuels and by cogging companions : either by the assistance of some precompacted confederacie , or through the onely supply of some local motion . Wherein ( partly by watchwords , and partly also by the present exchange of one thing for another ) many admirable actions ( in an outward sensible seeming , and by a nimble conueyance ) both may be , and are eftsoones effected by seducing make-shifts , and iuggling mates . Now then , all these the forenamed sundrie manners of working many admirable matters in outward shew : how strange soeuer they seeme to the beholders themselues , they are simply no miracles at all : howsoeuer ( respecting our shallow reasons , and stinted iudgements ) it pleaseth the Lord eftsoones to entitle them so in the sacred scriptures . Come on therefore Exorcistes , now that you haue sufficiently heard what a miracle is , as also of the sundrie sorts of miracles : doe tell me with whether of both these sorts of miracles aforesaid , you do range your supposed admirable action wrought at Mahgnitton ? I meane , whether we must esteeme the same a true , or false miracle ? A true miracle you may not affirme it to be : both because the same is vtterly destitute of all those the former essentiall causes of miracles , and for that , no such thing at all was euer effected , as hath beene , and shall be shewed at large . Againe , a false miracle ( I beleeue ) you will neuer auouch it to be : for feare of being forthwith concluded some such cunning Impostor , as hath ( only by iuggling sleights and falfe legerdemaines ) a long time bewitched the minds of the simple . Exorcistes . I account it no miracle in any respect . And surely , if your selfe , or any other haue conceiued thereof , as of a miracle , and thereupon also haue thought hardly vpon it , for that the miraculous actions are thought to be ceased : you are therein ( by your patience ) verie deepely deceiued . Physiologus . Why sir ? is not the driuing out of Diuels a miracle ? Exorcistes . In deed , to cast out diuels by a commanding word so as one no sooner commaundeth the spirit to goe out , but foorthwith he departeth , as Christ and his Apostles did : this I confesse , is not onely a miracle , but of them the greatest . Howbeit , by meanes of prayer and fasting to driue out Satan , or rather , to entreat Christ ( to whom all power is giuen in heauen and in earth ) to cast foorth Satan : is no miracle at all . Physiologus . And , why so I beseech you ? Exorcistes . Because of the meanes that is vsed . For , whatsoeuer is brought to passe by meanes , that same is no miracle ( because of that saide meanes ) be it neuer so woonderfull : as might be shewed ( but for breuities sake ) by a thousand instances . Physiologus . You are either a great frend vnto breuity : or breuity a good shelter to your wether-shaken cause at the least . Notwithstanding , for that you go about ( by a bare pretence of meanes ) to make a mere nullity in many miraculous actions , as shal be shewed hereafter : this I must be bold to tel you ( as it were ) by the way , that either I wholly mistake your meaning , or , your selfe do vtter you wot not what . For , if by the word ( meanes ) you vnderstand such a meanes , as hath essentially in it owne selfe , some energetical force , either naturally , or artificially , for the orderly effecting of matters : namely , such a meanes as hath in it selfe naturally some naturall consonancy concerning the action entended ( as hath naturall foode , for the orderly conseruation of our naturall being ) or if otherwaies , you vnderstand such an artificiall meanes , as hath in it selfe artificially , an apt correspondency vnto the purposed businesse ( as hath the carpenters axe , to the hewing and squaring of logs ) then you say true . Because , any thing effected by such essentiall meanes , hath in it ●elfe no extraordinary or supernaturall power , ( how admirable soeuer in shew ) but is ordinarily effected by mere naturall , or artificiall meanes at the least : and therefore , howsoeuer a woonder , yet no miracle in any respect . Howbeit if by the word ( meanes ) you vnderstand some such supposed phantasticall meanes as , neither naturally , nor artificially hath in it selfe any ability , disposition , or aptnesse at all to any such action entended , as are all created , or mere naturall meanes whatsoeuer , to euery of those extraordinary and supernaturall actions which wholly concerne the powerfull expelling of spirits and diuels : then , this your speech ( respecting especially the point of our question ) is too to absurd and sencelesse . Neither shall you euer be able ( though you set breuity aside for the present , and take what leasure best liketh your selfe ) to giue vs herein , so much as one onely true instance , out of all those your pretended thousand instances , whereof you so brauely vaunted before . Exorcistes . You goe about I perceiue , very sleightly to ouerslip the maine point of my argument : by this your cunning new-coined distinction of meanes . Physiologus . Nothing lesse I assure you . And therefore ( seing you are so resolute ) do frame your owne argument : that you may foorthwith receiue an answere directly vnto it . Exorcistes . I frame it thus . Whatsoeuer is brought to passe by meanes , that is no miracle . But , the driuing out of diuels by praier and fasting , is brought to passe by meanes : therefore , the driuing out of diuels by praier and fasting , is no miracle . Physiologus . First , make plaine the ambiguous terme ( meanes ) in your maior proposition : and tel me plainely , whether you vnderstand thereby , any such essentiall meanes , as , either naturally , or artificially at least , hath in it selfe , some energeticall force , for the powerfull expelling of spirits and diuels . Exorcistes . I vnderstand not any such essentiall meanes at all : but such a meanes rather , as doth accidentally befall the action entended : that selfesame accidentall meanes , not hauing any further force in it selfe for expelling the diuel , then pleaseth the Lord to blesse it withall . Physiologus . This then I dare tel you for truth : that , your assumption is vtterly false . For , the powerfull expelling of spirits and diuels , was neuer effected by any such meanes , but , by the onely supernaturall power of the Lord , as hath been sufficiently prooued long since : and therefore , euery such action ( notwithstanding your often pretended meanes of praier and fasting ) must needs be a miracle . Exorcistes . Nay sir , when satan is cast out by praier and fasting , the whole church , or any member thereof , it worketh no miracle : because , she cannot ( in vsing the meanes ) be assured to preuaile . For , although the assurance is , and may be great in this case : yet , we cannot be sure that the party shal be deliuered , the meanes beeing vsed : because , God is at liberty , to blesse the meanes he hath appointed to this ende : or to withhold his blessing from it . And , in this latter case : what will any meanes profit or preuaile ? Physiologus . Your minde ( it shoud seeme ) is mightily amazed with the matter in question : your speeches they are so fearefully distracted among themselues . For the assurance ( you say ) is very great in this case : and yet , you cannot be assured of the parties deliuerance . Because , the whole successe of that busines , doth wholie depend vpon the great blessing of God : without which the meanes cannot possiblie preuaile , or profit in any respect . Oh , heere are crowded vp closely togither , an huge company of crazie conclusions : the one of them proferring the canuizado , or counterchecke directly vnto the other . Insomuch , as if they be not al bound the sooner vnto the good behauiour : some bloudie massacre will vndoubtedly fall foorth among themselues . But goe to : what if your saide meanes should be blessed of God ? My meaning is this ; What if the Lord , euen at your praier and fasting be entreated to driue foorth a diuell ? Were that worke , thus effected ( as you fondlly imagine ) by meanes : no miraculous action at all ? Exorcistes . It is then , mirandum , non miraculum : that is , a woonderful worke , but not a woonder . Physiologus . Oh , then I perceiue , the verie period of time is now plainely expired : wherein that old verse must needes be fulfilled , which saith : Miranda canunt , at non credenda Poetae . — The Poets many woonders sing : Which are not woorth the crediting . For , tell me I pray you , whether you account this your newe comed distinction of mirandum , and miraculum : as a sound , and a currant distinction ? Exorcistes . Yea , why not ? It being the very same which the holy Ghost obserueth in sundry places of Scripture : where he putteth downe these two distinct words , namely , signes , and woonders . By signes he vnderstandeth all those miraculous actions whatsoeuer , which are called miracula : and by woonders he meaneth all those admirable matters , which , in an onely regard of their great vnwoontednes , are fitly termed miranda . Physiologus . This new-coyned Logicke , or rather , this coie-kinde of distinguishing causes , you haue learned I perceiue from nyce mistres Merchant : who ( with as great probability of reason ) hath tolde vs long since , that Pepper is hot in operation , and colde in working . Making operation and working , the diuident members of her pepper in sale : as you make your woonderfull worke , and your woonder , the seuerall kindes of admirable matters , and , all this , to manage ( if possiblie it might be ) your woonderles woonder wrought at Mahgnitton . And thus you would cunningly cast a myste if you could before the eies of the simple : to make them beleeue , that a woonderfull worke were no woonder at all , and that no woonder at all were a woonderfull worke . And so , it commeth eftsoones to passe ( especially among such as are desirous of nouelties ) that , signes and woonders must be esteemed , either as true woonders , or no woonders at all , whensoeuer , and so oft as it pleaseth your selfe to make of a woonderlesse woonder , a woonder of woonders . Howbeit , because this new phantasied distinction of signes & woonders , is be come ( at this present ) the fairest flower in your garden , to furnish foorth your faint-harted cause : it shall not be amisse first to put downe the verie true meaning of those two seuerall wordes : and then next , to lay open your palpable impudencie , in so groslie abusing the same , to serue your turne . Lycanthropus . I pray you proceed in your purpose . Physiologus . Content . First therefore ( for signes and woonders ) the Hebrewes , they haue vsually Oth , and mopeth , sauing , that eftsoones for the word Oth , they do vse the word Lanas , which signifieth a signe , or a banner set vp for a token , as in sundrie places of Scripture it is verie apparant . By the worde Oth , they vnderstand such a signe as portendeth some rare matter to come , or rather a woonder , whose prediction is hard at hand . It springeth from the radicall verbe , Athath , which is as much to say , as to come speedily , to make haste , or to runne : because euery miraculous action , ( surmounting the ordinarie course of nature , and comming to passe beyond the common expectation of people ) is eftsoones in place as it were on the sodaine , and within the beholders view before they begin to imagine thereof , as we may plainely perceiue by the verie vse of the word it selfe , in sundrie places . Againe , by the word Mopeth , they vnderstand some prodigious or seldome seene thing , some vnwoonted , or perswasorie matter , yea , or some such perswasible signe , as verie easily procureth credit with all the beholders . It comes of the worde iaphah , and hath an affinitie with pathah , which signifieth to perswade , or entice : because , euerie such admirable matter ( how vnwoonted soeuer ) it hath in it selfe such a perswading : or an entycing power as preuaileth with men . And , hereof it came to passe that the third sonne of Noah , fitly was named Iapheth , Gen. 9. 27. for that he and all his posteritie ( by the admirable promises put downe in the Gospell ) were so easilie perswaded or enticed to dwell in the tents of Shem , vnto whom the Sauiour was promised . The which dwelling with Shem , may fitly be called Mopeth , that is , a woonderfull matter : by reason of that woonderfull effect which it wrought vpon Iapheth , and all his posteritie . These two wordes ( Oth and Mopeth ) do differ the one from the other , in this , namely , for that the word Oth , is vsed in many places where the worde Mopeth may not be vsed : because Mopeth , it euermore respecteth the effect or the end , which is to procure an admiration with men : and therefore it is verie apparant , that a woonder ( respecting especially the beholders themselues ) is no lesse admirable , then a woondrous worke : howsoeuer it pleaseth your selfe to distingush the one from the other . Exorcistes . Not I , but , the holie Ghost doth distinguish them so , in sundrie places , especially in Deuteronomie : where he putteth downe signes and woonders , distinctiuely . Vnderstanding by signes , such miraculous actions as are onely effected by the supernaturall or commanding power of the Lord : and by woonders , such strange operations as do ( for their strangenes ) make men to admire , albeit not wrought by anie supernaturall , but onely by naturall meanes . These latter , they may ( for their strangenes ) be fitly called a woonder , but , no woondrous worke : because , they be effected by meere naturall meanes , and so my distinction ( your may see ) it is currant . Physiologus Were you not shameles , you would blush for very shame , thus shamelesly to brand the holie Ghost with a lie , and all to vphold your Legerdemaines : which cannot possiblie stande of themselues , but must needes be vnderpropped eftsoones withlying distinctions . For , whereas you would make signes and woonders , two distinct or seuerall matters , because of the distinctiue particle ( or ) put downe in the text , and thereupon would haue vs imagine that by ( signes ) are ment miracles , and by ( woonders ) is vnderstood a woonder forsooth , but no woondrous worke : may it please you to cōsider a little better with you selfe , how that the holy Ghost ( in that place ) doth vse those selfesame two words , not as seuerall matters distinct in themselues , but rather , as meere Synonyma , that is , words of one and the selfesame signification , exegetically put downe , the one to explane , or expresse the other , according to that in the Psalme , where the Prophet saith thus : Remember the maruellous workes which the Lord hath done : his woonders , and the iudgements of his mouth . Putting downe the woonders and iudgements of his mouth , to shew what he meant by the maruellous workes rehersed before . As if he should say thus , would you willingly know what I meane by the miraculous or maruellous workes of the Lord ? I meane , al those his woonders and iudgements , which ( so expresly and after such a speaking manner ) doe declare his extraordinarie working power : to the great admiration and woonder of all the beholders thereof . Howbeit , because the disiunctiue particle ( or ) is so pretious a pearle in your eies , what say you to that place in Exodus , where the verie selfesame words are expresly put downe to the selfesame purpose with that in Deuteronomie ; albeit not disiunctiuely , but rather copulatiuely thus . And I will multiply , eth-oththai , veeth-mopthai : that is , my signes and my woonders . Here the holy Ghost , he vseth ( you see ) the copulatiue ( and ) and not the disiunctiue particle ( or ) and yet , to one and the selfe purpose with the text you insist vpon : which plainely declareth , that signes and woonders , they are no such seuerall matters distinct in themselues , but were synonyma , the one put downe to expresse the other . Exorcistes . If signes and woonders be mere synonyma , and indifferently put downe for a miracle , then Dauid ( it should seeme ) he became a miracle , especially then , when he was reputed the woonder of men , according to his owne testimony : telling vs plainely , that he became a monster vnto many , which ( by your exposition ) must be vnderstood a miracle to many . Howbeit , the purpose of Dauid , was only to expresse his present distressed estate ; by the word mopheth declaring plainely vnto vs , that he was no lesse abhorred of wicked men , then if he had been a monster in nature . By the which it is very apparant , that something may truely be termed a woonder : and yet , the same no woondrous work . Physiologus . You doe very absurdly abuse the word mopeth it selfe : and most grosly mistake the true meaning of Dauid in that portion of scripture . For first , the word mopeth there , it doth not necessarily conclude , that Dauid was simply a monster : but rather , it noteth vnto vs , that he was generally reputed with many , as an admirable signe , or token of the extraordinary care of God towards all the chosen in Christ. And , so much , the letter ( ●caph ) prefixed before mopeth , and making it kemopeth : very plainely importeth vnto vs. For , that letter , it is ( as euery one knoweth right well ) a letter of similitude , or likenesse : and therefore , it must be translated , in like sort , euen as , euen so , as it were , in like manner , and so foorth . Whereupon you may plainely perceiue ( if you please ) that , the reading , it ought to be thus . I became ( as it had been ) a miraculous signe , or token to many . Not that the prophet was simply so , but rather , esteemed so ; yea , such a one in respect , and after a sort . Neither was it the purpose of Dauid ( in that place ) to make any mention at all , of any his present distressed estate : but rather , to expresse the admirable mercies of God , concerning his extraordinary working power , in so miraculously protecting the person and state of Dauid . As , if he should say . O Lord , thou hast with such faithfulnesse and truth , preserued thy poor seruant from time to time , that , very many ( in an onely consideration of my miraculous deliuerances ) doe not onely admire at thy extraordinary power in protecting my person : but ( which more is ) they are mightely mooued ( by the example of thy manifold mercies in me ) to depend altogether vpon thy wonderfull prouidence . That this is the true meaning of the word mopeth there , not onely the verie coherence of that scripture it selfe , but also the other like places where that selfesame word is purposely applied to any mans person , doth plainely declare . Howbeit , if by the word mopeth we must necessarily vnderstand a bare woonder forsooth , but no woondrous worke : doe shew me your opinion concerning another text in Ioel. Where the Lord saith he will shew woonders in the heauens and in the earth , bloud , fire , and pillers of smoake . The sunne shall be turned into darkenes , and the moone into bloud , before the great day of the Lord come . Doe tell me I beseech you , whether these woonders in heauen and in earth , this bloud , this fire , these pillers of smoake : whether I say , this turning of the sunne into darkenes , and the moone into bloud , are not euerie of them to be esteemed verie woondrous workes ? I hope you dare not , verie certaine I am , you may not denie them for such : and yet the holy Ghost ( notwithstanding this your new-coyned distinction ) he vseth the verie selfe same word mopeth , which you simply translate a woonder , but no woondrous worke , saying thus . I will shew mopthim , that is , woonders in heauen and in earth . Moreouer , where as the Lord in Ezechiel obserueth the verie selfesame word mopeth , which you simply esteeme as a wonder , but not a woondrous worke : the verie purpose and coherence of that scripture it selfe , verie plainely declareth , that it may not ( especially in that place ) be wel translated a woonder : but rather , a foreshewing signe or token of Israels captiuitie among the Caldeans , saying thus : I haue constituted or ordeyned thee , ki-mopeth nethattiack lebeth Israell . that is to say , a foreshewing signe or token to the house of Israel . And a little after in the eleuenth verse , thus , say thou vnto them , emor ani mopethkem : that is , I am your foreshewing signe or token : as I haue done , ▪ so shall it be done vnto them , they shall goe into bondage and captiuitie . By all the premisses then it is verie apparant , that those two words ( signes and woonders ) which your selfe would seeme to distinguish : they are not ( throughout the olde testament ) put downe ( concerning this question ) for any such seuerall matters distinct in themselues , but rather , as synonyma , and the one to expresse the other . Licanthropus . But , how are they vsed in the new Testament ? Physiologus . Euen as before in the olde . For else , either the holie Ghost should be contrarie to himselfe : or that which we concluded before is vtterly false . And therefore , for the Hebrew wordes Oth , and Mopeth : the Gretians in the new Testament ( for the most part ) they vse Semeion and Teras , that is , signes and woonders miraculouslie effected by the extraordinarie power of the Lord. Although , I denie not , but that now & then they vse other wordes equiualent with those , as did also the Hebrewes before them . For so it appeereth in Luke , that after the curing of the palsie sicke , the people with a woonderfull amazednes cried out , and saide : doubtlesse we haue seene Paradoxa , this daie : vsing ( insteede of those other we named before ) Paradoxa : which worde , the vulgar translateth mirabilia , Erasmus incredibilia , Tremellius prodigia , Pagnine , Beza , and Montanus , inopinata , that is , woondrous , incredible , strange , and vnlooked for things , or things beyond our common expectation . Againe , they vse eftsoones also , the worde Thaumaston , as appeereth especially in Mathew ; where ( after the admirable curing of the blinde , and the lame in the temple ) it is said of the high Priestes and Scribes , that when they behelde Thaumasta which some enterpret mirabilia , some miranda ; I meane , the great maruels and woonders which Iesus did ) they were highly offended . The like vse of this worde appeereth elsewhere in sundrie places of Scripture . Thus then the holie Ghost ( you see ) he vseth for this matter , such varietie of words as seemeth best to his wisedome : although for the most part he putteth down Seimeion , & Teras , as I told you before . And , by Seimeion , he vnderstandeth especially , all those foreshewing signes or tokens , which are by the onely miraculous power of the Lord effected : as verie plainely appeareth throughout the whole Bible . But by the word ( Teras ) he doth more peculiarly expresse all those admirable matters of the mightie Iehouah , which do sodainely procure admiration with men : as may verie euidently be seene in euerie Scripture , where the said word is in vse . By all which it is verie appant , that the Grecians also ( howsoeuer in the new Testament , they vse seuerall wordes concerning this question ) they do vnderstand thereby , no such seuerall matters , as are essentially distinct in themselues : but rather all those miraculous actions which are entirely accomplished by an extraordinarie , or supernaturall power of the Lord. Exorcistes . Howsoeuer you frame expositions to fitte your owne turne , the holie Ghost , he knoweth best how to enterpret himselfe : who telleth vs plainely in the second of the Hebrewes , that , God gaue testimonie to the Gospell , both by signes , and woonders , and by diuers miracles . In which place , either he doth plainely distinguish miracles from signes and woonders : or else he makes but a needlesse tautologie at the least , which were absurd to auouch . And therefore , my former distinction of woonders , and woonderous workes ( by this portion of Scripture ) is canonized currant . Physiologus . See how vainely you vaunt of a tryumph , before any stroke be stricken , concerning the sense of that Scripture . For , whereas you are in verie great hope , thereby , either to confirme your newfound distinction , or to taint the holie Ghost at the least , with a needlesse tautologie , I meane with an idle repetition of one ▪ and the selfesame matter : you do therein , first of all , verie fondly bewray your intollerable pride : who ( rather then you would submit to the truth ) are not ashamed at all , verie insolently to schoole the holy Ghost , concerning the right vse of a Tautologie . Howbeit , as Tautologies are verie frequent and ordinarie throughout the whole Scriptures : so are they not needlesse , or idle , as your selfe doth idlely imagine . No , they are rather a more euident demonstration , that the matter it selfe , so declared by them , is the more constantly confirmed vnto vs : according to the testimonie of the patriarke Ioseph . Who , directly told Pharaoh , that his double dreames , did both of them tende to one end : and that therefore , his saide dreame , it was the second time doubled , because the matter it selfe foreshewed thereby , was certeinly establisht by God. So surely , in that place to the Hebrewes , the often repetition of miracles by those seuerall termes of signes , of woonders , and of sundrie powers , it is no needlesse Tautologie , as you do triflingly tell vs : but rather a most necessarie doubling , and trebling of the matter it selfe by those selfesame termes , to the end , that the newly taught Gospell confirmed thereby , might the more firmely be testified vnto vs , according to the good purpose of God. And therefore , this place to the Hebrewes is so farre of from proouing your distinction a currant distinction : as it rather confoundeth the same . Notwithstanding , if you will in no wise be perswaded , but that ( howsoeuer ) some difference there is concerning those seuerall words : this then I must tell you for further truth , that , there is no difference at all as touching their primarie efficient , for they were all extraordinarily effected by a supernaturall power of God. But the difference ( if any at all ) respecteth their endes or effects : which was , to draw men into a reuerend admiration of that selfesame power of the Lord. As for example , first , the holie Ghost doth call miracles , signes : because they were authenticall significant seales , and testimonies vnto vs , that , the doctrine deliuered before , was truely from God. Againe , he calleth them woonders : because they were strange in themselues , and shewed foorth such an vnwoonted worke , as was vtterly vnknowen vnto men . Lastly , he calleth them powers : because they had in them , an euident proofe of the extraordinarie power of the Lord. Lo , this is the whole difference that may be discerned concerning these matters . The which as it truely declareth vnto vs , the vnchangeable purpose of God , in an vndoubted confirmation of the Gospell thereby : so doth it vtterly disanull your idle distinction of woonders , and woondrous workes , as may more plainly appeere , by an orderly conferring of this place to the Hebrewes , with that in the xvj . of Marke . Where the Euangelist affirmeth , that the Apostles went foorth and preached euery where : the Lord working togither with them , and confirming the worde with miracles folowing . From both which places of Scripture , I do frame this folowing reason . Whatsoeuer matter did extraordinarily succeed the Apostolicall preaching of the Gospell , for a further confirmation thereof to the world , that was an vndoubted true miracle . But , diuers signes and woonders , and powers , did extraordinarily succed the Apostolicall preaching of the Gospell , for a further confirmation thereof to the world : therefore , those signes and woonders , and powers , were euerie of them vndoubted true miracles . By this then it is apparantly euident , that , either you accomplished no woonderfull action at al , as touching any your supposed most admirable matters wrought at Mahgnitton : or if ( as your selfe do affirme ) the same was truely and indeed a true woonder , then was it also a woondrous worke , I meane , a true miracle howsoeuer you shelter the same . Exorcistes . It was onely a woonder , but no woondrous worke , as I told you before : and onely because of the meanes . For whatsoeuer is brought to passe by meanes , that is no miracle : because of the meanes , be it neuer so woonderfull . Physiologus . But , do you speake in good earnest ? Exorcistes . Yea , in verie good earnest . Physiologus . Then , tell me what you esteeme of the turning of waters into bloud by Moses his rodde : of the Egyptian frogges : of the swarmes of lyce which came vpon man and beast : of the Egyptian scabbes and botches by the sprinkling of ashes : of the thunder and haile , by the stretching out of Moses his hand : of the Egyptian grashoppers , ouerspredding the whole land : of the palpable darkenesse , throughout the whole land of Egypt : of deuiding the red sea , by the hand of Moses : of the rocke that gushed out water , by the stroke of the rodde : of Elijah his making the bitter waters sweete , by casting in salte : of the curing of Naaman his leprosie , by washing in the waters of Iorden : of the swimming of iron by Elisha his meanes : yea , what shall we thinke of giuing sight to the blinde , by a plaster of spettle and claie , first tempered togither : of helping to health by touching the hem of Christs garment : of curing verie many by annointing with oyle : by the shadow of Peter : yea , and by napkins brought to the sicke from the bodie of Paul. In euerie of these actions there was vsed some meanes : and yet , you dare not denie , but that they were euery of them miracles . Exorcistes . These were euery of them but dead , or rather quite contrary meanes to the worke which was wrought : and therefore , whatsoeuer was brought to passe by such impotent meanes they were notwithstanding , true miracles . Howbeit , praier and fasting ( being instituted of God to that work , performed withall , by the power of the spirit , and hauing moreouer , many promises annexed thereto ) it cannot possibly be , but that ( with the orderly obseruation thereof ) there goeth some ordinary power for accomplishing the purpose pretended : and , therefore , the casting out of diuels , or , the powerfull effecting of any other admirable matter by that speciall meanes , is no woonderfull worke , but a woonder , as I told you before . Physiologus . And , I told you likewise before , that praier and fasting hath no power of it selfe to driue foorth a diuel : yea , you your owne selfe affirmed euen now , that , the whole efficacy of that woonderfull work dependeth wholly vpon the good blessing of God. Without which , the meanes it selfe ( though neuer so duely performed ) preuaileth nothing at all . But ( to winck a while at these grosse ouersights ) doe tel me in good sadnesse , whether the driuing out of the diuel by praier and fasting , be any miracle at all ? Exorcistes . It is then , no miracle : because of the meanes . Physiologus . If the onely vse of that meanes , may make a flat nullity in miracles , my meaning is , if praier and fasting is of sufficient force to cause , that miraculous works become no miracles , and onely because of such meanes : then , tel me I pray you , what you think of remoouing the egyptian frogs and lice , by the praier of Moses : of Israels preuailing against Ameleck : of Elijah his reuiuing the widdow of Zarephthas sonne : of Elisha his raising the Shunamits sonne vnto life : of the admirable opening of his seruants eies : yea , what thinke you of the raising of Lazarus from death : of Peter his restoring of Tabitha againe vnto life : of the earthquake , and shaking of the prison , wherein Paul and Sylas were stocked : of Paul his reuiuing of Eutychus : of the curing of many , by the praier of the elders . These were all effected by praier you know : were these therefore ( I pray you ) no miracles ? Moreouer , what must we account of all the miraculous dispossessings of spirits and diuels in the primitiue church ? If , because they were euery of them effected by praier and fasting , they were therefore no miracles : then it foloweth by necessarie consequence , that there were neuer any actuall possessions , nor dispossessions of diuels , at anie time since the Apostles daies . Because , those dispossessions , ( how admirable soeuer ) being effected by praier & fasting , they could be no miracles ( by your account ) in an onely respect of that meanes : whereas , the possessions , and dispossessions of diuels ( notwithstanding that meanes ) they were alwaies reputed true miracles with the Church of God. And therefore if your selfe did driue foorth a diuell at Mahgnitton by praier and fasting , as you beare vs in hand : then surely , the same was not simplie a woonderfull worke , but also a woonder , I meane , a true miracle , notwithstanding anie such your supposed meanes . Exorcistes . If signes and woonders must euerie of them be esteemed true miracles indeed : it foloweth then , that , not onely the false Christs of euerie age , but Antichrist also himselfe may truely be said to accomplish true miracles : because , they also from time haue beene able to worke many strange and woondrous things . Physiologus . I told you before , there were two sortes of miracles : namely , either trué , or false miracles . The first sort is , when as a meere naturall matter , is either restored , or cured , or wrought by the onely application of meere naturall meanes . Howbeit , those said naturall meanes , either they are not altogither the same which we commonly vse : or , they are not vsed after the selfe-same manner and way . After this manner , the diuell , the Egyptian sorcerers , the false Christs , yea , and Antichrist also himselfe , they haue done , and may daily effect manie woonders . And , in an especiall regard of the strangenes thereof , they also ( abusiuely and after a sort ) may be said to be workers of miracles : because they accomplish such matters on the sodaine , as do make men admire . Howbeit , this kinde of miracles , they cannot truely be esteemed , true miracles indeed , because either they are not truly effected , or , not to a true end at the least : although yet , they may verie fitly be termed terata , that is , wondrous actions , because of the sudden woonder succeeding the same . The other sort of miracles are properly called Seimeia , that is , significant or foreshewing signes : and those are onely effected by Iehouah himselfe , who alone doth woondrous things . Yea , and that also , either without any meanes at all : or quite contrarie to the power of all naturall causes , and of nature herselfe . For , as the mightie Iehouah hath created nature of nothing : so is he able ( when it seemeth good to his wisedome ) to alter , to encline , and to ouerturne the orderly course of nature in any one thing whatsoeuer . Neither hath the said nature any power to withstand the creator and Lord of nature . Come on therefore Exorcistes , let vs goe strictly to worke . Either you wrought no woonder at all : or you wrought a wonder at least in the yoongman at Mahgnitton ? If no woonder at all : then did you grossely delude the world , by making them to stand gazing and woondring so long at a matter of nothing . On the other side , if you wrought a woonder at least : then was the same , either a false , or true woonder . If onely a false woonder , then you effected the same , either as a false Christ , to draw sillie soules into a falsely conceited holines , concerning your person : or as a minister of Antichrist , to establish vnderhand , some pretended deuise of your owne besides the authoritie of Christ. Howbeit , if that which you wrought at Mahgnitton , was ( in deed and in truth ) a true woonder , such I meane , as the Scriptures doe vnderstand by signes and woonders : then surely ( whether the same was effected by meanes , or without meanes ) it was an vndoubted true miracle . And therefore , you are now perforce constrained , to confesse that either you did nothing at all but iuggle with men , in that your pretended action : or , must flatly acknowledge , that you wrought a true miracle . Because the expelling of spirits and diuels ( whether with meanes , or without meanes ) is no lesse admirable now , then it was in the primitiue Church . Exorcistes . Nay sir , the miraculous curing of feuers , palsies , leprosies , and other diseases by Christ , & his Apostles , in those daies gaue credit to the Gospell : but if God ( by prayer and fasting ) should heale the falling sicknes or phrensie , or should graunt raine drought , victorie , or such like requests , were this a miracle . Physiologus . If I should but imagine the contrarie , men might verie well thinke I were not well in my wittes : for , what hath prayer in it selfe , for the orderly effecting of any such action , without the extraordinary working power of the Lord , which was euer reputed miraculous ? Howbeit , a miracle you may neuer auouch it to be ; both because you disclaimed the same before : and for that the working of miracles is ceased long since . Exorcistes . Howsoeuer you vrge the ceasing of miracles : there is no determination thereof in the holy scripture . Physiologus . Why man , the two maine causes of working miracles , namely , the testification of Christ his Deitie , and the confirmation of the Gospell , are long since determined by the sacred scriptures : and therefore , the working of miracles , are thereby also determined . The first , it was vndoubtedly determined by Christ himselfe , where he saith , that the euill and adulterous generation require a signe : Howbeit , no signe shall be giuen them , but the signe of Ionah the Prophet . For as Ionah was three daies , and three nights in the Whales belly : so shall the sonne of man be three daies and three nights in the hart of the earth . Christ there declareth vnto vs , that his death and resurrection should be the last signe , wherewith he would testifie to the world the truth of his Deitie . The other I meane the confirmation of the Gospell , it also was long since determined by the spirit of God in the sacred scriptures , as may verie plainely appeare , by conferring the sixeteene of Marke , with the second to the Hebrewes . For first , in the sixeteene of Marke he speaketh of a power from the Lord for confirming the word with miracles following . Putting downe in that place , the confirmation of the Gospell in the present time , saying thus . The Lord Bebaiountos , that is , confirming the word , as if the said confirmation had euen then beene in working . Howbeit , in the second to the hebrewes he speakes thereof as in the preter time : telling vs plaine , the Gospel was ebebaioothei , that is , confirmed vnto vs. Declaring thereby , that , the confirmation of the Gospel by miracles , was then so fully accomplished , and so finally determined , as now to let slip the certeinty of that truth which they had heard before , for want of a further confirmation thereof by miracles : they could not possibly escape the iust recompence of such a preposterous negligence . By the premisses then , you may plainely perceiue , that , those two maine ends of miraculous actions being long since determined : the working of miracles was euen then also determined . And therefore , although you had wrought a true miracle at Mahgnitton in deede : yet had the same beene merely superfluous . Exorcistes . This I suppose is your argument . The Gospel , it was fully , and finally confirmed before by miracles : therefore , the further confirmation thereof by miracles now is meerelie superfluous . Physiologus . It is euen the very same . Exorcistes . Then , the sequel ( I suppose ) is vnsound . For , why may there not be as much neede of such a miraculous confirmation in these daies of atheisme , as euer before ? Sure we are , that the scripture , the deity , and al religion , is by some among vs no lesse called in question now , then it was in any the former ages : as , the ecclesiasticall courts can testifie , and daily experience approoueth vnto vs. Physiologus . This your irreligious insinuation , concerning some supposed necessity of miracles now , in these daies of the Gospel : as it doth very blasphemously derogate from the absolute wisedome of God , in not foreseeing ( as it ought ) the future necessity of miraculous actions in euery age : so doth it dangerously vndermine the certeinety of that sauing faith which was onely confirmed vnto vs by former miracles . For , that faith could neuer be fully nor finally confirmed before , if any future necessity of confirming the same afresh , be eftsoones admitted : euen as that princes broade seale , may at no hand he accounted authentically currant , which needeth eftsoones to be iterated or imprinted afresh . Besides that , this pestiferous insinuation of yours , it doth open a wide gap to all manner of iuggling knaueries , and crafty legerdemaines . For , if ( vpon euery such insinuation ) the working of miracles be once freely permitted : then , euery cogging companion ( vnder an holy pretence of miracles ) may foist into the church at his pleasure , whatsoeuer best pleaseth his phantasie , and so , the certeine truth of our hoped saluation , should neuer be certeine vnto vs. And therefore , tel me plainely I pray you : whether you hold the continuance of miracles in these daies of the Gospel ? Exorcistes . Whether I hold , or not hold the continuance thereof it makes no great matter : because that article , in this action is not to be controuersed at all . Physiologus . If not in this : then in no one action whatsoeuer . Howbeit , because you are very loath ( I perceiue ) to acknowledge that truth , which you must needes be enforced at length , either openly to confesse , or else vtterly to disclaime your admirable action wrought at Mahgnitton : let me here , what one apparant reason or end , you are able to propound , for the continuance of miracles in these daies of the Gospel . Exorcistes . Alas sir , an vrgent necessity ( in these daies of atheisme ) requireth the same . Physiologus . Oh , then I perceiue , your iudgment concerning this matter , it iumpeth iustly with the rich mans in hel . For , he also ( being vtterly destitute of all other releefe ) did very instantly desire that Lazarus might foorth with be sent ▪ from the dead , to his fathers house ; to forewarne his fiue brethren of that place of torment . Seeing then you thus iumpe in your iudgements , I were loath you should iar in the answere : and therefore , do tel you plainely , that , the atheistes of our age , they haue Moses and the prophets , to testifie vnto them , the truth of such matters as concerne their saluation : whom if they wil not faithfully here and beleeue , neither would they beleeue at all , notwithstanding they should see a thousand strange miracles . Exorcistes . Yea , but such a miraculous expelling of satan by praier and fasting , it woulde ( notwithstanding all this ) verie powerfully silence the papists : who doe confidently affirme , that spirits and diuels cannot possible be driuen out by any the Protestant ministers . Physiologus . The papists and your selfe , it should seeme are in very great hope to delude the world afresh by your fained false miracles : and that makes you so earnestly to vrge the continuance of the gift of miracles : as though the same were yet still to be executed by some speciall persons . But , if they , or your selfe would either winne , or continue your credits by the working of miracles , you must not bring in those your counterfeit crankes , out of whom you woulde make vs beleeue , you haue coniured spirits and diuels , not vnlike to the possession of Mildred in Kent , 1574. nor to the miraculous restoring of Margaret Iesop againe to her limbes : not to the vision of the blacke dogge , with other like fables reported by Bristowe : but you must bring vs in , some such miracle-workers , as are able extempore , to talke with new toongs : to take away serpents : or , to drinke any deadly thing without danger : for so your credites might haply be deemed the greater : although yet , if you taught not the truth , we would take you for Antichrist . As for the Protestant Ministers , they neuer durst , nor now dare professe themselues to be miracle mongers . Both , because the doctrine they teach , it hath beene sufficiently and finallie confirmed before by the approoued miracles of Christ and his holie Apostles : and for that also , if there be yet still a continuance of any power in men for the working of miracles : that power ( they confesse ) it belongeth to Antichrist , and his Antichristian ministers , of whom they are precisely warned by Christ to beware . These therefore , they are seely poore causes ( you see ) to prooue the continuance of miracles . Exorcistes . But yet , the holy exercise of praier and fasting ( which with the prophane is so shamefully scorned ) it would ( by this , and such other like admirable actions ) be notablie confirmed . Orthodoxus . Why man , if praier and fasting , be an ancient true ordinance of the eternall God , then the truth there of was sufficiently confirmed before , by the vndoubted true miracles contained in the worde , so as it needeth not the accursed supplie of anie such patched and paltrie confirmations . Howbeit , if the same were a newe , and neuer knowne ordinance in the Primitiue Church : then surely all the fained miracles and signes in the world , woulde neuer be able , either to shelter the same from the scornes of the wicked , or to procure it estimation among the godly . In consideration whereof , you your owne selfe haue beene highly to blame ; thus badly to abuse so sacred an ordinance . For these your preposterous courses concerning the practise thereof , hath more hindred that holy and orderly exercise , then all the scornes of the vngodly could euer haue done : and therefore , forethinke it in time . Exorcistes . Should I forethinke me of that , which is so generally helde of all for an infallible truth ? yea , and ( which more is ) should I most cowardly disclaime that Christian cause , which manie great Diuines doe confidently holde , and haue so constantlie offred ( by publike disputation ) to vphold against all men ? Offring not onely to prooue the continuance of actuall possessions : but which more is , the perpetuall establishment of this selfesame continued meanes , for the powerfull expelling of spirits and diuels from time to time . Orthodoxus . If these matters were so generally held of all for an infallible truth : your selfe could neuer haue beene so iudicially conuented , nor so iustly conuicted a grosse male factour , for but putting an infallible truth in practise . As for the profered disputations by those your approoued Diuines ; I doe verily beleeue , that you haue borne your selfe much more bolde ( in presuming thus peartly vpon the proppe of their persons ) then your commission will warrant . Otherwise , those your great Diuines hauing heard long since ( at a Commencement in Cambridge ) this question disputed , and determined negatiuely : they might , and they would without doubt ( at some one time or other since then ) haue taken occasion ( either by disputation , by writing , or by preaching at least ) to mannage the truth of that matter , which so directly concerned their open pretended chalenge . Especially , if they either held the same an infallible truth : or , had so publikely offred a publike dispute , as you would beare vs in hand they haue done . And therefore , by this their so long continued silence , we must either account of your speech , as of a Canterburie tale : or at leastwaies imagine , that those your approoued Diuines , they haue had ( like good Christians ) their second cogitations , concerning the truth of your matters . For , we will neuer beleeue , that they would ( by any their purposed silence ) so vnconscionablie betray a professed infallible truth : especially , if they so approoued thereof as you tell vs they did . Howsoeuer , this ( I must tell you ) is a verie grosse , and a palpable folly ; namely , that you your selfe or anie man else , shoulde so confidently , and so fondlie relie vpon the persons of men , without any due triall or proofe of their spirits : because , great men they are not alwaies the wisest , neither doe the aged at all times vnderstand iudgement . For , howsoeuer there is a spirit in man : the inspiration of the almightie , it giueth men wisedome . Being therefore but a yoong Nouice my selfe , in regard of those great Diuines , and ancient Fathers : I doubted , and was a long time afraid to affoord my opinion . For I said , surely the daies shall speake , and the multitude of yeeres shall teach men wisedome . Howbeit , hauing a long time waited vpon their words , and perceiuing withall , that no one of those your great Diuines haue hitherto had in their mouthes any answere at all to reprooue your aduersaries , nor , found foorth their forcible reasons to mannage your cause : I was inwardly mooued to answere in my turne . For , I am full of matter : and the spirit within compelleth me . Therefore , now will I speake , that I may take my breath . Neither ( in speaking ) will I accept the persons of men : for feare ( if I should fondly giue titles to men ) my maker would sodainely take me away . Go to therefore Exorcistes , doe either shew vs more probable reasons for the perpetuall continuace of the miraculous faith : or grant now at length , that the same was long since determined . Exorcistes . I will neuer acknowledge the determination thereof : before it be better , and more directly prooued vnto me . Orthodoxus . Why man ? Christ hath put a finall end to the miraculous faith , as I tolde you before : and ( in ending the same ) he hath also establisht for euer , the faith of hearing . Yea , and which more is , the last miracle of all for confirmation of that faith to the worlde : was the death and resurrection of Christ : This his last miracle , the Apostles they sawe , and testifie vnto vs : so that now , there onely remaines a true faith in hearing , and beleeuing their testimonie , with a promised blessing of eternall saluation . Besides all this , of those onely true miracles which be purposely and truely put downe by the blessed Euangelists , were and are euermore fully and finally sufficient to confirme a true sauing faith to the world : then all other your supposed miracles since , they are that way meerely superfluous : but the first is true , and therefore also the later . Moreouer , if the working of miracles had beene truelie esteemed , and reputed necessarie indeed , for any one Church succeeding the Apostles age , then more especially necessarie for those new-sprong visible Churches , wherein the Gospell ( ouerwhelmed with ignorance ) was to be newly reuiued , through the extraordinarie preachings of some speciall persons , raised vp by the Lord , to that speciall busines , as , of Zuinglius , Hus , Oecolampadius , Luther , and Caluine . But , the working of miracles it was not in vse at all , in anie one of those visible Churches wherein they conuersed and preached ( as the papists report , and your selfe shall neuer be able to gainesay ) therefore , the working of miracles it is not perpetually necessarie , for any the visible Churches of God. In like manner , if the vse of miracles , had ( for any supposed respect ) beene necessarilie required in any one age of the world , since the daies of Christ , and his owne disciples , then , more especiallie necessarie for the Churches next , and immedidiately succeeding the Apostles themselues ; and thereupon also , the Apostle Saint Paul , he would vndoubtedly haue deliuered some Apostolicall canon , or Councell at least , concerning the perpetuitie , and orderly obseruation of that the supposed necessarie vse . But neither in his Epistle to Timothie or Titus , ( where he purposely handleth all offices and matters , any way concerning the ecclesiasticall discipline ) doth he make mention of one Canon , or Councell concerning the vse of miracles : therefore , the vse of miracles is not now necessarilie required at all , for the Churches of God. Furthermore , if the continua●ce of miracles might possibly be prooued in any the protestant churches since the Apostles daies : then , that one maine argument of the papists against our religion , for not beeing confirmed by miracles , were merely superfluous : for , they do flatly affirme that not one among vs , can work any miracles . Besides that , if the working of miracles be stil continued with the churches of Christ in these daies of the Gospel , then , one principall marke , for discerning the Antichristian churches from the true churches of Christ , would be mightely obscured , yea , euen vtterly extinguished : for , the Scriptures doe aduisedly , and purposely put downe the admirable effecting of false signes and woonders , as an essentiall , and vndoubted true marke , to discerne aright , the one from the other . Moreouer , if the doctrine of Christ and his owne Apostles be now sufficiently able , to make the man of God absolute & perfect to euerie good worke , without the working of miracles , then , the working of miracles for that purpose , is meerely superfluous . But , the first is vndoubtedly true : and therefore also the latter . In like maner , if the admirable effecting of miraculous actions , be a spirituall gift successiuely continued in the true Church of Christ , then it is verie probable , the same gift woulde haue beene purposely imposed vpon the pastor and Doctour , as an extraordinarie support to their ordinarie ministerie , and so , the said gift would haue beene carefully recorded among those other qualities and properties , which purposely concerne their ordinarie elections . But , no such gift is either required or recorded in any Ecclesiasticall Canon , that essentially concernes the ordinarie elections of pastors and doctours in these daies of the Gospell : therefore no such spirituall gift , is now successiuely continued in the true Churches of Christ. Furthermore , if the working of miracles , be such a spirituall gift , as is necessarilie required in some one or a fewe , for the further edification and comfort of the whole Church of Christ : then , the Apostle Paul , he woulde vndoubtedly haue exhorted the Corinthians ( among other like spirituall gifts ) to haue laboured likewise for that . But , he maketh no mention of that gift at all : and therefore that is no such spirituall gift , as is now necessarilie required in any , for the further edification and comfort of the whole Church of Christ. Againe , the miraculous expelling of spirits and diuels , was but a temporarie and personall priuiledge , and , is purposely raunged among those selfesame personall priuiledges , which ( by the foreseeing wisedome of God ) were long since determined : and therefore , it is a follie of follies , for any to imagine , that the miraculous expelling of spirits and diuels , should not ( in like maner ) be determined long since as well as the rest . Brieflie , the vniforme consent of all Christian Churches , and the approoued iudgement of soundest Diuines doe generallie accord and conclude , that the working of miracles is ceased long since . By al the premisses , I hope you may see it apparantly prooued , that , the working of miracles was ceased long since : and therefore I doubt not at all , but that , the verie force of your owne enlightned conscience , will compell you , foorthwith to subscribe to the determination thereof . Exorcistes . Let me heare the iudgement of your sound Diuines concerning this matter . Orthodoxus . With verie good will. And because the night is farre spent : I will affoord you the testimonie of some fower , or fiue in stead of the rest . 1 First therefore , Augustine telleth you thus . Vnlesse you see signes and woonders , you will not beleeue . Heerein ( saith he ) the Lord endeuoureth to lift vp the mindes of the faithfull , so farre beyond the visible view of all mutable things : as hee would not haue them , so much as once to enquire after the externall contemplation of any true miracles , notwithstanding they should be wrought by the Lord himselfe . 2 In another place he saith thus . These miraculous actions , they are not permitted to any in these daies of the Gospel , least the mind should be alwaies enquiring after visible things : and for feare that men should grow cold , by the continued custome of those selfesame admirable matters , whose onely nouelties , ( at the first ) did set them on fire . 3 Chrysostome , he saith thus . There be some in our daies , that aske why signes and woonders , are not now also effected by Christians ? Surely , if thou beleeuest aright , if thou louest Christ in such sort as he is to be loued , thou shalt stand in no need of miracles : for , miracles are giuen to them that beleeue not . 4 In another place thus . The working of miracles , is now ceased with christians , and found especially among such as are counterfeite christians : for , vnto Antichrist is giuen power , to work lying signes and woonders with men . 5 Againe , he saith thus . The working of miracles in times past was vndoubtedly necessary : but , now it is not so . 6 The ordinary glosse saith thus . If we work not miracles now : is it , because we want faith ? not so . The working of miracles in the very first spring of the church , was woonderfull necessary , to confirme the true faith : but , that faith once confirmed , they are now , no more necessary . 7 Lyra saith thus . In the primitiue church , the true sauing faith , it was to be nourished , and confirmed by miracles : and therefore , the gratious gift of miracles not onely , was very freely bestowed vpon the apostles themselues , but , eftsoones also , vpon many simple beleeuers . 8 Hugo saith thus . Miracles ( in the first sprout of the church ) were woonderfull necessary for the nourishment of faith : howbeit , not now necessary at all , because the true faith is already , very fully confirmed . And therefore now ( in stead of signes and woonders ) the good works of professours must freely breake foorth , to make their holy profession more resplendent and shining . 9 Isidore , he saith thus . The working of miracles must vtterly cease , before the manifestation of antichrist : to the end , that ( by such the churches supposed basenesse in comparison of those former miraculous seasons ) antichrist him selfe , might the more boldly presume to persecute some vnto death . For euen therefore , there must necessarily appeare in the christian churches , such an externall basenesse by the ceasing of miracles : that the patience of persecuted saints might more cleerely shine foorth : the inconstancy of scandalized reprobates , more euidently appeare : and the cruelty of bloudy persecutours , become more outragious . 10 Maister Beza saith thus : That oyle wherewith the sicke persons were specially annointed , it was an vndoubted true signe of the admirable power of God : and , no ordinarie medicine , for the curing of mens maladies . Seeing therefore , the speciall gift of such a miraculous curing is ceased long since : to what ende should the ceremonie thereof , bee yet still so fondly retayned ? 11 Maister Caluin saith thus . Seeing the true miracles effected by Christ , and written downe authentically by the blessed Euangelists , are fully sufficient to confirme the true sauing faith : those men whatsoeuer , who ( for any other respect ) would foist in new miracles , they shew themselues wicked , and such curious braines , as ( not contenting themselues with eternall saluation ) doe desire to leape beyond the limits and bounds of the kingdome of heauen . 12 In the Bee-hyue , it is thus written . The Prophets and Apostles , they had a speciall gift for the working of miracles , and driuing out of diuels to confirme their preaching thereby : and therefore , they ioyned to that selfesame gift , some apparant ceremonie or signe , as may plainely appeare . Howbeit , that power being ceased long since : the signe also , it must cease with the power . 13 D. Cooper saith thus . The working of miracles now , it would shake very shreudly , the certeinty of that truth which we preach : because ( being confirmed afresh by miracles ) it should now be confirmed by that selfesame deceiueable meanes , which is wholy reserued to Antichrist . Yea , and it woulde mightily strengthen the Papists , & giue them an aduantage against vs : by making them in this sort to obiect and say . If the Gospel you teach , be the vndoubted truth : why do you confirme so sacred a truth , by that selfesame meanes which you so sharpely condemne in vs ? But if the Gospell you preach , be an inueterate falshood : why then do you shewe your selues to be Antichrists , in thus laboring ( as you doe ) to confirme your inueterate falshood , by such deceaueable signes and woonders ? 14 Doctor Fulke saith thus . There is nowe , no such ordinarie function in the Church of God , that men shoulde haue power to cast out diuels , more then to heale al manner of diseases , speake with newe toongs which they neuer learned , or , to worke other miracles . Which spirituall gifts , God gaue in the beginning of the preaching of the Gospell , to confirme the credit thereof among the Iewes and Gentiles , but , of long time haue ceased among Christians : who are nowe to be directed by Gods worde , whereunto also their profession doth binde them to giue credit , without any further confirmation by miracles , then that which is testified vnto them in the holie Scriptures . 15 Againe , he saith thus . We know the gift of miracles is ceased long since in the Church : and we meane not to counterfeit that gift , as you doe , and haue done . Our faith being approoued by the Scriptures , is confirmed by al the miracles of Christ , and his Apostles , exprest in the Scriptures . 16 Briefly , Master Dearing saith thus . We know very wel that all the miracles of God , were giuen to confirme his worde : other signes or woonders then those , neither we , nor our fathers haue knowne . And now , that the vse of miracles is fully performed vnto vs , and we doe beleeue the Gospell , in token that our faith is freely accepted with God : he hath taken awaie signes and woonders from vs , which serued vs fitly before , when we were vnbeleeuers . And surely , our faith is neuer so honorable , nor we so highly in the fauour of God : as when we haue saide both to heauen and earth , we seeke no signes from you . Or , when the worde of God hath such a perswasion in our harts : that we haue now taken fast hold of all the good promises of the Gospell , and saide vnto miracles , get you hence . The Iewes seeke a signe ( saith Paul ) surely , we that be Christians seeke for none . When they were offred of God , he shewed his compassion vpon our infirmities : but now that he hath taken them away , he bestoweth a greater mercie , in accepting our faith . Let vs hearken therefore to the worde of Christ : for , by it we shall liue . If we beleeue not his worde , neither would we beleeue all the miracles in the worlde : though dead men doe arise and preach them vnto vs. Behold now Exorcistes , you haue heer● a graund-iurie impannelled concerning this point : what saie you vnto them ? Exorcistes . I know not well what to thinke of them . Orthodoxus . If you either doubt of their credits , or suspect their consciences ; you may haue a tales among these that follow . Namely , Peter Martyr , Iohn Caluin , Musculus , Bullenger , Gualter , Erasmus Sarcerius , with sundrie other besides : who all do iointly and confidently auouch the ceasing of miracles in these daies of the Gospell . Exorcistes . I challenge no one of your former Iurours : but doe iointly hold them for good men and true . Orthodoxus . Are you then content , to submit to their censure ? Exorcistes . Not before I haue heard their verdict . Orthodoxus . Well then , Augustine ( you see ) hee is the foreman of the Iurie : let him therefore ( if you please ) deliuer vp the verdict , for himselfe , and the rest . Exorcistes . That liketh me maruelous well . Orthodoxus . This then is that which he saith for him selfe , and his fellowes concerning these matters . Away with those fained miracles of lying men : or rather , those woonders wrought , by enchaunting diuels . Exorcistes . This I am sure is a partiall verdict , suggested before , by some sinister meanes : and therefore , I will either sue foorth an attaint against the whole iury , or remoue the iudgement , by a writ of errour . Orthodoxus . Oh , I pray you be patient : and let the verdict passe currantly , without your coutroulement . Exorcistes . What reason haue you , to perswade me to that ? Orthodoxus . Tertullian doth yeeld you the reason thereof . Because , Christ ( saith Tertullian ) hath vndoubtedly taught vs : that , the faith of signes and woonders , ( which are easily effected by false Christs and hypocrites ) is very rash , and vncerteine . Exorcistes . This reason , concernes onely the good of the soule . Physiologus . We hope man , you haue that in far greater regard , then , either the credit of your person : or the welfare of your worldly estate . Exorcistes . Though that be certeinely so : yet the other also , it must be respected . Physiologus . Very true . Howbeit , because you are carried to much a way with carnal respects : let Hippocrates his reason suffice for that course , who saith thus . Those persons which boast , that they can cure , or remooue the infections of maladies , by sacrifices , coniurations , inuocations , enchantments , & such other like magical meanes , they are but beggerly and needy companions , wanting promotion or mainteinance . And , for this onely respect , they refer their speech to the diuel : because , they would be thought , to know somewhat more then the vulgar sort . Loe this is Hipocrates reason . Exorcistes . I way not his reason , a rush . Physiologus . Neuer say so for shame : least you make men imagine that you neither respect your credit , nor conscience . Exorcistes . Men may imagine what pleaseth themselues : howbeit , the Lord alone , he knoweth the hart . Lycanthropus . Good Exorcistes , be not too singular . Exorcistes . Why man , I may doe nothing against the truth but for the truth . Pneumatomachus . Wel , wel , be not wedded too much , to your wil : neither doe make ( I beseech you ) an idle of your owne wit. Exorcistes . I hope sir , I am nether wilfull nor foolishly wise : whatsoeuer your selfe , or some others imagine . Physiologus . Then would you not be so wise ( as you are ) in your owne conceit : but rather yeeld and submit to a more dexteritie . Exorcistes . Alasse sir , I haue not hetherto heard any such sound dexteritie , to submit me vnto . Orthodoxus . Well , well Exorcistes , there is something that sticks in your stomacke , which makes you so loath to relent : it is not I hope , a vaineglorious conceit of your selfe . Whatsoeuer it be , we will hope the best . Let vs therefore giue ouer for the present , and goe take our naturall sleepe . It may be ( when you haue taken counsell at your pillow ) you will change your opinion . If therefore it seemeth good to your selfe , I will spend with you againe one hower more in the morning before you depart , and giue you the best directions I can . In the meane time , I wish you good rest , and betake you all ( bodie and soule ) to the gratious protection and prouidence of the Almightie . Physiologus . Come then , let vs arise and depart . The end of the tenth Dialogue . The eleuenth Dialogue . THE ARGVMENT . A summarie Recapitulation of all the premisses , concludently repeating , and proouing the precedent purpose : with a patheticall perswasion to subscribe to the truth thereof . The speakers names . PHILOLOGVS . LYCANTHROPVS . PNEVMATOMACHVS . PHYSIOLOGVS . ORTHODOXVS . EXORCISTES . Orthodoxus . GOod morow to you all , my deere brethren : what newes I beseech you , from Exorcistes this morning ? Lycanthropus . Surely sir , ( so farre as we can perceiue ) his Euen-song and Morne-song , they are one and the same . Neuertheles , we haue ( by our vrgent , and often entreaties ) preuailed so much with the man , as that he is nowe exceedingly willing to accept of your Christian offer , concerning one halfe howers conference before our departure : and is heere come for that purpose . Orthodoxus . The Lords name be blessed for this your good newes . For surely , so long as he will not obstinately refuse to conferre : there may be great hope of his happie conuersion . Come on therefore Exorcistes , what say you to our matters this morning ? A verdict : or no verdict ? Exorcistes . No verdict at all : for any thing hitherto heard . Orthodoxus . Oh , then I perceiue you haue either careleslie ouerslipped ; or not carefully obserued those things which you heard : and therefore , it shall not be amisse , verie succinctly to recapitulate the whole course of our conference . That ( by this meanes ) the matters themselues being fitly reduced to your remembrance afresh : you may either be constrained to consent to the truth , or be otherwise destitute of all excuse , by hauing one , and the selfesame truth , now the second time testified to you . For in the mouth of two or three witnesses , the truth of these matters , they must be so iudicially , and so firmely established , as , all the sworne aduersaries thereof , may Iudasly be ashamed , and finally confounded . Exorcistes . Well sir : goe an end in your purpose . Orthodoxus . With verie good will. Wherein you must call to remembrance , how that ( vpon the verie first entrance into these our Dialogicall discourses ) we tooke a due consideration of the essentiall being of spirits and diuels : and then next of their vndoubted dominion or power . That there are essentiall spirits and diuels , we prooued directly from their essentiall creations , and effectuall operations : answering withall , those beastly anthropomorphites , and swinish Saduces , who ( in these our daies ) doe impudently denie , that , there is either Angell or diuell . And this ( in effect ) was the summe of our first conference . Exorcistes . It was so , I confesse . Orthodoxus . The next , ( concerning the vndoubted dominion or power of the diuell ) it was likewise apparantly prooued ; that spirits and diuels , they haue no such possession in men , as the world doth fondly imagine . Both , because the worde ( possession ) is no where ( in any such sense ) to be found throughout the whole Bible : & for that also , if the same were so to be found , yet must it be taken metaphorically , for , so onely the Scriptures doe demonstrate their nature , operation , and power vnto vs. Admitting you therefore , the worde possession in a metaphoricall meaning : wee confessed that selfesame dominion or power of spirits and diuels , to be two-fold . Namely , either a power of possession : or a power of obsession . By their power of possession , we vnderstood that their authenticall authoritie , iurisdiction , or interest , which they vsurpingly ( by the operatiue permission of God ) doe exercise ouer some speciall men , in afflicting , tormenting , and vexing their persons . And , this their saide power of possession , it must needes be ( we told you ) either reall , or actuall . By the reall possession , ( we tolde you ) was ment an essentiall , or personall entring in men : the which we vtterlie reiected as a palpable vntruth , absurd in Philosophie , and vnsound in Diuinitie , as by vnanswerable arguments , authenticall authorities , and plaine euidence of Scripture was apparantly prooued vnto you . Telling you further , that , if such a reall possession be granted , the same must be either a mentall , or corporall possession . The real-ment all possession we flatly denied . Because else the possessed mans minde , it must needs be a locall-receptacle , essentially , and substantially comprehending the diuell for the present : which ( by the verie swaie of arguments , the authoritie of writers , and plaine euidence of Scriptures ) we fully confuted . And this also ( in effect ) was the verie summe or scope of our second conference . Exorcistes . I remember it well . Orthodoxus . Then next , concerning the reall-corporall possession , that also we reiected , as fond and friuolous : it being a matter neuer purposed by the Lord himselfe , in the first creation of bodies . For , else the minde it selfe must be vniustly charged , to answere all those her animall , and organicall operations , which ( without any her consent , and approbation ) are violently enforced vpon the possessed mans bodie : or , if ( the possessed himselfe being freed from those operations ) the diuell alone should be called to account for the guilt of those actions , then something ( concerning the possessed himselfe ) should be acted by him to no purpose . Besides that , such a real corporall possession ( the diuell being onely a spirituall substance ) cannot possiblie be perceiued of the possessed himselfe , but onely effectiuely : and therefore there can be no sensible perceiuance of any such essentiall possession , vnlesse we retaine the Platonists opinion , concerning corporall diuels . A thing directly opposite to reason , to the testimonie of writers : and the plaine euidence of sacred Scriptures . And , this also ( as I take it ) was in effect , the summe of our third conference . Exorcistes . I may with no good conscience denie it . Orthodoxus . Then next ( because your selfe so earnestly insisted vpon the reall corporall possession ) it was further declared vnto you , that ( if the same should be granted ) the diuels then , they must necessarily haue such a kinde of possession , either by assuming to themselues some true naturall bodie : or , by transforming themselues into some true naturall bodie at least . Their assuming of true naturall bodies wee flatly reiected , as an opinion too too vnreasonable , absurd , and most senslesse : whether we vnderstand the same of bodies created before , or of bodies , then foorthwith to be created . And that therefore the diuell his tempting of Euah by the Serpent , the Angell his deliuerie of a sensible speech , by Baalam his Asse , the diuell his supposed assuming of Samuels bodie , with such other examples and Scriptures , which verie manie doe most ignorantly vrge for this matter : they are too too grosly and fondly abused , as we prooued vnto you by arguments , by writers , and by the sacred scriptures . And this also ( if I be not fowly deceiued ) was in effect the summe of our fourth conference . Exorcistes . I dare not denie any part thereof . Orthodoxus . Then next ( for the diuell his transforming of himselfe into any true naturall bodie ) we declared vnto you , the impossibilitie , and most palpable absurditie thereof , notwithstanding the Sorcerers rods transformed as you thought ) into true naturall serpents , the supposed transfiguring of Nebuchad-nezzer into an oxe , with such other examples . Shewing you withall ( by the conference of places ) that , that place of Scripture which speaketh of Satan his transforming of himselfe into an Angell of light , was misunderstood of the most . Neither may the same , or any like places of scripture , be litterally vnderstood of any essential transformations ; because that work was neuer in the power of a diuel . No , he cannot possibly transforme him selfe into any true forme whatsoeuer , if Christ his argument ( concerning the non visibility , and palpability of spirits and diuels ) be without contradiction : which it could not be , if the diuel was able ( but onely in outward appearance ) to transforme him selfe into any true forme whatsoeuer , as wee proued by reason , by fathers , and by the canonicall scriptures . And this also , was ( in effect ) the summe of our fift conference . Exorcistes . I wil ( at no hand ) contradict your report . Orthodoxus . Hauing thus dispatched the supposed real possession of spirits and diuels : we entred then into a like serious consideration of their actuall possession : shewing you first , what it was : and then next , the seuerall parts thereof . Namely , either , a mentall afflicting and greeuing : or , a corporall tormenting and vexing . We shewed you further , that this actuall possession , was onely in vse in the daies of Christ and of his disciples . Howbeit , the maine ends thereof ( namely , the declaration of Christ his deity , and the confirmation of his glorious Gospel ) being in those daies very effectually accomplished : the possession also , it was ( by our Sauiour himselfe ) verie fully , and finallie determined . Yea , and the determination of this actuall possession we confidently auouched , notwithstanding any one matter pretended by you , for the perpetuitie thereof : as was directly prooued by force of argument , by the plaine testimonie of ancient writers , and the ineuitable euidence of the sacred Scriptures . And this ( in effect ) was the summe of our sixth conference . Exorcistes . It was vndoubtedly so as you say . Orthodoxus . And then next ( because you insisted still vpon the perpetuitie of actuall possession , by an argument drawne from common experience in all that beheld your supposed action , wrought at Mahgnitton ) wee prooued directly vnto you , that this their supposed experiēce , it could be accoūted no currant experience in deed . Both , because manie like admirable matters may be demonstrated from meere naturall causes , effects , and diseases : and for that also , a meere naturall experience ( when the same is brought to the best ) it may be no competent Iudge in such supernaturall matters . A thing opposite to Diuinitie , to Philosophie , to Physicke , to Nature , to Lawe , and to Conscience , as may verie plainely appeere : whether we respect the action it selfe , or the manner of doing the same . Then after all this , we came to entreate of Satan his power of obsession : which consisteth especially , in an outward assaulting and circumuenting , or , in an inward suggesting and tempting . And this also in effect , was the summe of our seuenth conference . Exorcistes . The whole truth thereof , is without contradiction . Orthodoxus . Hauing thus handled the power of spirits and diuels whatsoeuer : we came next to entreat of that extraordinarie working power , whereby their saide power was subdued . Shewing you directly , that the same was either immediate in Christ the stronger : or mediate , in some certeine speciall persons , extraordinarily mooued to that selfesame busines . Againe , the mediate power we told you , it was either Apostolicall , I meane , in the Apostles themselues , an admirable extraordinarie good meanes , to confirme their extraordinary preachings : or else Ecclesiasticall , that is , in the seuentie Disciples , and some others succeeding . And that therefore this Ecclesiasticall power , it was more especially to be considered againe , in respect either of the Churches primitiue : the Churches I meane more immediately succeeding the Apostles themselues : or in the Churches successiue at the least . And heere we handled at large the continuance , and compasse of that Ecclesiasticall power : declaring plainely vnto you , that this selfesame Ecclesiasticall power ( howsoeuer most egerly attempted , and apishly imitated of some in euerie age ) it consisted not in anie created , or meere naturall meanes whatsoeuer , neither yet , in the onely bare practise of praier and fasting : as was sufficientlie shewed by force of reason , authoritie of writers , and the apparant euidence of canonicall Scriptures . And this also in effect was the summe of our eight conference . Exorcistes . You haue very faithfully abstracted the same . Orthodoxus . Then next , for the practise of praier and fasting , we prooued directly vnto you , that , the same was neuer put downe by Christ as any ordinarie perpetuall meanes , for the powerfull expelling of diuels . That , if any such power shoulde effectually proceed from the practise thereof : The same must needs be either a vocall , or a personall power at the least . The vocall power we reiected as too too 〈…〉 The personal power , we tolde you , it must more especially proceede , from either the partie who praieth : or the partie that is praied vnto . The partie that praieth , we told you , he hath no such personall power : howsoeuer you laboured to support that opinion , from a personal power in Christ. The partie that is praied vnto ( namely the Lord ) although he vndoubtedly hath such an absolute supernaturall power , as is able foorthwith to effect such a worke : yet , the participating therewith must needs be effected by the timely apprehension , either of a iustifying or miraculous faith . The apprehension of that power , by the meanes of a iustifying faith we flatly denied , it being an opinion too too preposterous , as we shewed you by reasons , by writers , & by the canonical scriptures . And this in effect was the summe of our ninth conference . Exorcistes . It were too to absurd for my selfe to denie it . Orthodoxus Then next , for the effectuall apprehending of that selfe-same supernaturall power of God by the onely meanes of a miraculous faith : that apprehension also , we flatly refuted . Telling you first , what true miracles are . And declaring withall , that this your supposed action wrought at Mahgnitton , if it were in such sort effected , as you beare vs in hand : then surely ( howsoeuer you would cunningly suppresse the appearance thereof by your new coyned distinction of mirandum and miraculum ) the same vndoubtedly it was a true miracle . And that therefore , either you must vtterly disclaime the whole action it selfe , as a meere sophisticall practize of some : or acknowledge ( at least ) that you effected a miracle . Which ( we told you ) you might in no wise auouch : because the working of miracles was long since determined . All which we prooued directly by the verie sway of argument , by a grand-Iurie of ancient fathers : and by the vnmeasurable true euidence of the canonicall scriptures . And this in effect , was the verie true summe ( as I take it ) not only of our tenth conference , but of all these our dialogical discourses . Tell vs therefore directly your answere vnto them . Exorcistes . My answere in few words is this : I cannot gainesay the vndoubted truth of any your summarie abridgements of these Dialogicall discourses . Orthodoxus . Seeing then you haue hitherto heard , that the word ( possession ) is not any where to be found ( respecting this Question ) in all the Canonicall scriptures . Seeing , albeit such possession of spirits and diuels should be admitted in an onely metaphoricall meaning , yet there was neuer any reall , but onely an actuall possession : seeing such actuall possession was onely but temporarie for some speciall respects , and long since , euen actually also determined by Christ : seeing moreouer , that the dispossessing of spirits and Diuels ( whatsoeuer , and by whomsoeuer attempted ) was euermore effected by an extraordinarie power of the Lord either immediately or mediately : Seeing the mediate power was onely peculiar , and peculiarly applied by some speciall persons for speciall respects : seeing that power is now finally restrayned from men , because those the former respects are fully accomplished : seeing also the working of miracles is ceased long since : briefly , seeing the improbable affirmation of any thing opposite to any the precedent points , is not onely absurd in Philosophie , but also vnsound in Diuinitie , as hath beene declared at large : we doubt not , but that the truth of the premisses ( breaking foorth now as it doth , like the Sunne in his strength ) the same will now be so pretious in your eies , and so far forth preuaile with your iudgement at least , as that ( in an holy approbation thereof ) you will willingly submit and subscribe to the same . Exorcistes . Nay sir , howsoeuer I doe happily iumpe with your selfe in the soundnes of iudgements concerning the sound truth of euerie thing handled before : yet may I by no meanes submit to your motion for many respects . Orthodoxus . What man ? doe neuer say so for shame . Shall any respects ( how substantiall soeuer in outward appearance ) so much ouerswaie your enlightened iudgement , as that they should foorthwith enforce your vnruly affections against your owne conscience , against the common consent of writers , yea and which more is , against an apparant truth ? God forbid that so grosse a corruption should euer discouer it selfe . But goe to lay open vnto vs those selfesame respects . Exorcistes . First , by such a submission , I should be discredited much , be deemed too to inconstant , yea , & accounted but a cowardly dastard : in , now growing wearie vnder that selfesame crosse , which I haue hitherto , so confidently , and so couragiously endured . Orthodoxus . Oh , now I perceiue , what hath hitherto with held you from submitting your selfe to authority : namely the paltry respect of your worldly estimation . But , goe to , let vs soundly examine the seueral points of this your primary respect . First therefore ( concerning your supposed discredit , by such an holy submission ) doe know this I beseech you , and beleeue it for certeine , that , it is vndoubtedly a good Christians praise before God , and his church , to cease to do euil , and to learne to do well : and which more is , to submit him selfe , his senses , his reason , his wil , and all his affections to a sounder dexteritie in all things , and to bee onelie constant in that which is good . As for valour and courage , we must hold this for infallible truth ; namely , that onely in good matters , it is good to be feruent and zealous , whether the Apostle ( I meane any of the godly ) be present , or absent . Yea , and to be highly ashamed of the ignorance of your owne soule : but , not ashamed at all , to submitte to the truth . As for constancy vnder the crosse , consider . I pray you , whether that which you suffer , be the true crosse of Christ , or a iust scourge for your sinnes . There were three ( you know ) on the crosse at once : the first a sauiour , the second to be saued , the third to be damned . All these , they endured the selfesame paine , but , did not all vndergoe the selfesame cause . So then , it is not the martyrdome it selfe , but , the cause of the martyrdome that maketh a martyr . You are not therefore , simply to reioice in suffering : but ; in suffering especially for righteousnesse sake . And , who is it ( I pray you ) that can harme you at all , if only you follow the thing that is good ? On the other side , what praise is it vnto you , if , when you be iustly buffetted for your owne faultes ( as herein you haue been ) you take it patiently ? But , if when you do wel ( which vndoubtedly you should do in yeelding submission ) if then ( I say ) you suffer euil vndeserued ( by vndergoing with patience , the cynical censures of some giddy conceitours ) this is thankworthy and acceptable before the Maiesty of our eternall God. And therefore , this your primary respect for not submitting your selfe : it is ( you see ) very fond , and preposterous . Exorcistes . Yea , but by this my submission , I should giue our aduersaries great occasion , to insult ouer the brethren afresh in farre better causes then this : as we found by experience , how highly they triumphed ouer the intended discipline of late , by reason of Hackets , Arthingtons and Copingers seductions . Orthodoxus . If your owne dealings , in these your preposterous courses , doe as deepely discredit the holy ordinance of praier and fasting , as Hackets seduction disgraced ( in the iudgement of some ) the entended church discipline : I hope then you will neuer account , much lesse entitle them aduersaries to sincere religion ( howsoeuer opposite to these your practises ) that shal seeke , by due meanes to suppresse the irregularity of your intemperate humour . Otherwise , if these your disordered attempts haue ministred iust occasion for any to insult ouer the brethren ( as you say ) afresh , in far better causes then this : when you see such fearfull effects to follow your fooleries , you may neuer blame the insulters themselues , but your owne indiscretion . Howsoeuer , I do aduise you in all loue , to reckon this late-giuen occasion as the very principall among the rest of your sins : and , make it a perpetuall meanes , to your better humiliation before God and men . As for the inconsiderate and vnchristian insultings of any , ouer good and Christian causes ; let not their euil dealings that way , make you to constant in euil . Exorcistes . But yet sir , by this so vnseasonable a submission of mine , I should scandalize the zealous professours , and offend sundry honorable , and noble personages , both Lords and Ladies , with diuerse others of good estimation : who ( fauouring rightly the reformation ) haue mightely affected my cause , and bountifully mainteined my person and state . Orthodoxus . Your conscionable reiecting of an inueterate error , and your zealous entertaining of a newly reuealed truth , can , euer scandalize such sincere professours , as are zealously , and rightly religious . As for offending any honorable personages or others in any account , who ( wishing reformation ) haue hetherto affected your cause and mainteined your person : know this , and know it for truth , that if those honorable personages ( euen in a sincere regard of some holy reformation ) haue hitherto affected your cause , so far foorth at the least , as they supposed the same to be sound and good : then , doubt not at all , but that they wil much more affect your holy and hoped conuersion , so soone especially , as their enlightned iudgements shall once but soundly perceiue the infallible truth . Yea and which more is , they will then be much more forewards in supporting your person and state , then euer before . Otherwise , those your maintainers , they might be supposed to affect your cause , and to support your person , in an onelie malcontentednes , rather against the persons of some in authoritie , then in any true mindednes towards reformation indeed . And which more is , you your owne selfe ( by persisting as you doe in your errour ) you may be supposed of all ( as you are shrewdly suspected of some ) to be rather their humorist in an onely respect of their hier : then anie their approoued martialist to mannage these matters , in any right reuerend regard of their honours . This therefore ( you see ) is but a sielie respect , to hold you from such an holy submission . Exorcistes . Yea , but by such my submission , I shoulde foorthwith depriue my selfe from all Ecclesiasticall functions . For , this is held an vndoubted truth , among the preciser sort , that a man so groslie falne , doth make foorthwith , a flat nullitie of his former ministerie . Orthodoxus . Put the case , that some ( concerning this point ) are much more peeuishly precise , then prudently wise : will you therefore ( in an onely regard of their itching humours ) refuse to do good to your selfe and manie others of more temperate spirits ? For , tell me I praie you , who is able to make a flat nullitie in any mans ministerie : but , he alone who enableth and calleth whomsoeuer he will to the ministerie . Exorcistes . Verie true as you say , ( respecting simplie his gifts and graces ) there is none able to make a flat nullitie in anie mans ministerie , saue onely the Lord. Howbeit ( respecting the orderly execution and vse of those gifts ) the Church , she may , and she ought to make a flatte nullitie in the ministerie of such are groslie falne . Orthodoxus . If there be none other stoppage at all , to this your submission , but onely the feare of forgoing your ministerie , this feare I hope , it may soone be remooued . For , if none but the Lord , be able to disable your gifts , then none without warrant from the Lord , is able to disable the orderly execution and vse of your gifts . But no such warrant haue anie from the Lord in all the Bible . Besides that , if the Lord bestoweth and continueth his gracious gifts in anie ( being orderly called before to the ministerie ) for the edification of others : who may without warrant , disanull , and discontinue the orderly execution and vse of those gracious gifts , in anie ( being orderly continued in the ministerie ) for the edification of others . For , if vnfained repentance doth set an offendour in statu quo prius , in his former estate , with God and man , notwithstanding any his former offences : why should not an vnfained repentance , set a poore minister ( being falne by occasion ) in statu quo prius , in his former estate with God and man , for the orderly vse of his ministerie , notwithstanding anie his former offences ? Otherwise , why did not the Church in former times disanull and discontinue the orderly execution and vse of gifts , in Dauid , in Peter , in Paul , in Iohn Marke , in Demas , and diuers other both ordinarie , and extraordinarie persons . In all whom did breake foorth no lesse apparant disorders then this one of yours : & yet ( the Lord continuing in them his gracious gifts ) the Church still enioyed the vse of those gifts . Discharge you therefore a good conscience , by testifying truely your vnfained submission : and then , if the Ecclesiasticall gouernors ( vpon aduised deliberation ) shall deeme it conuenient to emploie you afresh in the vse of your gifts : let those your preciser sort , set vpon them ( if they please ) for such their imployment of one so groslie offending . In the meane time let those precise ones beware , least ( in this ouer nice a conceit ) they do fall ( before they beware ) into the Luciferian heresie : and be your selfe perswaded of this , that ( notwithstanding these their owle-like hooings and scrikings in corners ) you shall finde me verie readie to ioyne with you in this point against them all : Let them make publike triall thereof , whensoeuer they please . Exorcistes . Alas sir , by such my submission , I should vtterly depriue my selfe and my familie from all maner of maintenance . For , not onely I am made destitute alreadie of my former place : but which more is , I being by this my humble submission discouered , and discredited with the Church of God : what hope of future preferment ? Orthodoxus . Howsoeuer your late practises haue iustly depriued you from all present supplies for your maintenance : Let neither the feare of such want ; nor the needlesse distrust of any discredit in respect of your humble submission , be any meanes to withhold you from the dutifull discharge of a Christian conscience . No , no , be you rather assured of this , that your obstinate holding out with a setled pertinacie in this your peeuish opinion , it will more discredit you with the true Church of Christ , then your humble submission would do , by a thousand degrees . Neither , let any falslie supposed feare of future wants , withhold you herein : both because true repentance depriues not a man from the fauour of God , or his fatherly prouidence , but bindeth them so much the more firmely vnto him : and for that also , this your refusall to yeeld , in an onely feare of some falslie supposed wants , it would but confirme that hard conceit which many haue had against you of late . Who doe generally giue it foorth , that ( howsoeuer you cannot but perceiue your fault concerning these matters ) you will neuer be brought to acknowledge the same . Because ( in standing thus stoutly as you do to your tackling , ) you do get better maintenance by your imprisonment , then you could otherwaies gaine by your enlargement . And therefore , if it were for none other cause else , but , to take away occasion from such as seeke for occasion to depraue the holie profession , doe you foorthwith submit your selfe to the truth . Exorcistes . Sir , although ( notwithstanding those the former respects ) I should willingly submit my selfe to authoritie , yet then this vile inconuenience woulde folow thereof , namely , by that meanes , I should be reputed to be in some practise at least with the yoongman at Mahgnitton , with Katherine Wright , with the boy of Burton , and with many other besides . Orthodoxus . Surely , I cannot perceiue how your standing out , shoulde possiblie free you from that suspicion with men , if once they but reade Master Harsnets booke , concerning your authenticall conuention , and publike conuiction : and those also exactly performed , in an orderly course , and a iudiciall proceeding , if the things he reporteth , be reputed for truthes . The which also we must be perswaded they are : vnles haply we do fondly imagine , that the Commissioners themselues ; the Register also , being a sworne publike Notarie : the yoongman at Mahgnitton : the seuerall deponents being orderly deposed , and secretly examined apart : yea , and you your owne selfe , vpon your corporall oath , were all ( iointly , and by one vniforme consent ) confederate togither , to finde your selfe giltie concerning the causes and circumstances , so iudicially propounded and prosecuted . And therefore , vnlesse you be throughly able to discredit that course , as a matter but forged , false , and erronious : your standing out ( as you do ) in the premisses , it will rather aggrauate then lessen your fault : and apparantly demonstrate a badde disposition , both purposely perpetrating , and peeuishly persisting in euill . Exorcistes . Your selfe then it should seeme , is fully perswaded , that I , and the boie ( by a precompacted confederacie ) haue purposely deluded and coosened the world . Orthodoxus . How some others esteeme of it , I know not : for my owne part ( I assure you ) I am verie farre from such a suspicion . Yea , and this also I dare say for so many besides , as haue beene acquainted with your former sinceritie and vpright cariage : they are euerie of them , free from such a perswasion . This onely is that which we entertaine , and verie confidently hold for a truth . Namely , that the gracelesse boy , did gracelesly counterfeite , and knauishly beare the world in hand , he was really possessed of Satan : when there was no such matter at all . But concerning your owne selfe , we do vndoubtedly thinke , that you being fully perswaded of the perpetuitie of reall possessions , as also , most strongly deluded with an erronious opinion of your owne abilitie for the powerfull dispossessing of diuels by prayer and fasting : did thereupon simply vndertake that trifling worke . This then is our opinion concerning your selfe in the action : namely , that the same was simply your errour in iudgement , but no purposed errour in your practize at all . This is that we would haue you reuoke : and this is that wherin we would haue you submit your selfe to authoritie . And why should you not willingly yeeld to the same ? Thinke you it impossible for your selfe to be deluded by the diuell : or to be deceiued at all by a cogging companion ? Was not the reuerend father Maister Foxe , and many others besides , as grosly beguiled by such counterfeit crankes as euer was you with this your faisely possessed patient ? And therefore yeeld your submission for shame . Exorcistes . Nay sir , the yoongman ( I dare assure you ) he did not counterfeite the matter : but , was actually possessed at least . Else , you may likewise affirme , that his owne sister , Mary Cooper , did but counterfeite . For , she also ( euen in the selfesame manner ) was fearefully tormented by fits . Very certeine it is , that she did not counterfeite at all : but was vndoubtedly possest by the diuel . Orthodoxus . She was vndoubtedly , euen so possessed as her brother before her was repossessed , which thing also you prognosticated , accordingly as it came to passe : howbeit , neither of both their fits , were true fits indeed , but meere counterfeit fictions . For first , if Marie Cooper was truely possessed : by whose prayer and fasting was she dispossessed I pray you ? There was none other meanes vsed , to coniure out the diuell from her , but the onely bare newes of your owne , and her brothers conuention before authoritie . It should seeme she was simply possessed , either with some cowardly diuell that could not , or with some curteous diuell that would not aduenture the triall : and therefore in a peaceable manner , they did voluntarily forgoe the habitation which they possessed in peace . And as for the repossession which you so constantly foretold and auouched to be in the boy : the same is no lesse absurd then his sisters possession expressed before . For if there was in him such a repossession in deed : then , where was your reioynder for the casting of him out by prayer and fasting ? Either he was not repossessed at all , and so your prognostication prooued false : or else not your selfe by praier and fasting , but Iudge Anderson rather ( by procuring a Processe , de vilaica remouenda , did driue out that daugerous diuell . In the powerfull execution of which Processe , he so canuassed that cumbersome Spirit , as he was glad to betake himselfe to the vttermost borders of Aegypt : and euer since then , the countrey hath beene free from such dangerous bug-boyes , and therefore you may boldly submit your selfe . Exorcistes . If I submit to this motion , my credit is crackt in the world . Orthodoxus . Why stand you so much vpon your outward reputation before the face of the world : against the plaine euidence of your inward conscience in the presence of God ? Or , why will you ( in this case especially ) so fondly respect the flying reports of phantasticall felowes ? What will it preiudice your person , though blind ignorance should cancell your credit in the transitorie tables of worldly mens harts : when your owne conscience doth not rase foorth your name from the euerlasting Booke of the liuing ? Put case , that those good reports which the world doth affoord you , be not found to be faithfully registred in the closet of your conscience : then , what other effect can they cause in the same , but an inward tormenting torture ? Put case againe , that those bad reports wherewith the vile world would besmeere your credit among men , be found vtterly false in the consistory of your secret conscience : Oh , what an exceeding great ioy will be resident there , and keepe in the same a continuall feast ? So then , if your owne conscience accuse you not , you must not so greatly regard the causeles contumelies of cinicall censurers , as that for the same , you care not to torture your conscience with continuall torments . Neither may you be perswaded , that other mens lying reportes are esteemed more authenticall before the tribunall seat of Christ the righteous Iudge , then the approoued testimonie of your owne conscience , which stands there to be acquited in iudgement . The premisses therefore considered , I would aduise you rather to respect conscience , then fame : for fame may oftsoones be forged , but so can conscience neuer , and therefore submit , your selfe . Exorcistes . Alas sir , I am ( by the verie force of your speech ) so fearefully distracted , as I wotte not which waies to turne me . For , if I stande out ( as hitherto I haue done ) you will repute me to be peeuishly obstinate : on the otherside , by submitting my selfe to your motion , I should but confirme the Bishop ; in their badde opinion concerning my cause . Who ( suspecting me to be confederate with the boie in some cosening practise ) haue hitherto handled me too too hardly . Orthodoxus . Your setled pertinancie in so apparant an vntruth , hath bred in euerie of them that bad opinion : and your peeuish persisting therein , doth more fully confirme them in such a conceit . Touching their hard proceeding against your person , if you simply respect the cause , they could do no lesse then they did : although yet ( respecting especially your place and calling ) it were to be wished , that ( as well on their , as on your owne behalfe ) a more considerate regard had beene giuen to the maine cause it selfe , without any such eger persute , or preposterous apologies , cōcerning matters of fact . For then , so soone as it had been made apparantly euident , that , there are now no possessions at all : your standing out in the matter would foorthwith haue beene nipt in the head . Whereas they now ( suspecting perhaps , that you had some sinister purpose to manage your publike fasts , by such a pretended false miracle ) haue shewed the more sharpenes : and your selfe on the otherside ( surmizing it may be , that they onely maligning the puritie of your pretended profession ) haue continued so much the more obstinate . All which inconsiderate courses , and preposterous practises would haue beene fitly forestalled , if betweene you all , the cause it selfe had beene cleered ▪ Howbeit , the remedie comes neuer vnseasonablie , which may fully effect the cure : and that I assure my selfe , may yet be accomplished by your dutifull and humble submission . Exorcistes . Sir , notwithstanding anie your patheticall perswasions : the premisses considered , I may in no wise submit . Physiologus . Master Orthodoxus , that which hath beene hitherto spoken may fully suffice to perswade any reasonable person , affecting the sincere truth with freedome of conscience . Howbeit , this fellow I perceiue , he is wholie ouerswaied with some spiced singularitie , or with a peeuish selfewill at the least , in not submitting himselfe to that truth which he is vnable to answer , for any thing hitherto heard . You haue ( I confesse ) beene toiled too much , respecting especially your present meditations , for the Sabaoth daies exercise : and therefore it shall not be amisse to put an end to our conference . In the meane time , let Exorcistes repaire to his familiar friendes , and those of his faction , how many or mightie soeuer . Let him intimate our whole discourse , to their approoued iudgements . Let them dulie consider , and exactly perpend the seuerall points : and then , let them ( in a more mature deliberation ) deuise with themselues , whether it be better for the man to submit , or still to stand out as he doth . If they aduise him to yeeld a submission ; we haue our harts desire , and God the whole glorie . If otherwise they will haue him standfast to his tackling : Let then signifie the manner how with the time , and place , for our meeting , and we will be readie from time to time to conferre with them to the full , if they accept of our offer . Lycanthropus . This is ( in my simple conceite ) a Christian motion . Pneumatomachus . If they dislike , they shall greatly discredit their cause . Physiologus . They are bound to praise God for your Christian care . Orthodoxus . Well then , in the meane time we will pray vnto God to enlighten our iudgements , to make vs wise to sobrietie , and to giue vnto vs the spirit of discretion , that we may be able to discerne the things that differ , and to approoue only of those things which are pleasing to God in Iesus Christ : and so I take my leaue for the present . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soli Deo gloria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A summarie Table of all the principall points , the speciall matters , the seuerall syllogismes , and the sundrie expositions of such places of Scripture , as are any way pertinent to the maine purpose it selfe . The first Dialogue . pag. 1. CHristian conferences , and their commendable vse . pag. 2. Sommers his supposed passions put downe . 4 Mans nature is euer desirous of Nouelties . 6 Christian exercises must be begun with praier . 7 Pneumatomachus , what it properly signifieth . 8 That there are essentiall spirits and diuels . 9 Angels are celestiall creatures , created of God. ibid. Spirits and diuels , supposed to be nothing else but the good , or euill motions in men . ibid. Angels supposed to be none other thing els , but the sensible signes of Gods woonderfull power . ibid. It is dangerous to denie the essentiall being of spirits and diuels . 11 Man is endued with a spirituall , and immortall soule . ibid. The originall fountaines , or grounds of all errors . 12 Physiologus , and what the same signifieth . 13 Philosophie , is not simplie forbidden , Col. 2. 8. ibid. The true vse of Philosophie expressed . ibid. The minde what it is , and the effects thereof . ibid. The minde how it is corrupted naturally . 14 The minde differeth from the will , and how ? ibid. Phantasie , what it is , and how it worketh . ibid. The naturall man , vnable to comprehend spirituall things . 14 , 15 Anthropomorphites errour , and whence it sprang . 17 Scriptures expounded hand ouer head , doe procure a thousand absurdities . 18 Reasons , proouing Spirits and Diuels to be more then the good or euill motions of men . 18 , 19 Angels not mentioned in the Worlds creation . 21 Angels and Spirits , not eternall , or vncreated . 22 Angels , in what day they were created . 23 , 24 Reasons to prooue the essentiall being of Angels . ibid. Testimonies of Fathers for the essentiall being of Angels . 24 Angels created on the second day . 24 , 25 Reasons to prooue the essentiall being of Angels . 26 Angels how they are saide to be euill . 28 To be created good , and still to retaine that selfesame goodnes , are two distinct things . 29 Boyling affections , the causes of controuersies . 30 Physiologus , and what the same signifieth . 31 Possessions doubted in these daies of the Gospell . 32 Satans dominion ouer men , what it is , and how the same is limited . 33 Possession , and what it importeth . ibid. The worde Possession , is not peculiarly appropriated to the Diuel , throughout the whole Bible . ibid. If the Lord had euer entended an essentiall possession of Diuels , he wanted not fit words to expresse it . 34 Possession what it is in the Hebrue toong . 35 Possession what it signifieth in the Greeke toong . 37 Possession how the same is defined . 40 Reall possession of Diuels , what it is . 41 Mentall possession what it is thought to be . ibid. Reall possession , whether in the minde alone , or in the body alone , or in the minde and bodie togither . ibid. Satan needs no mentall possession , for the actuall accomplishment of sinne in any . 42 The maner of Satan his proceeding with men . 43 , 44 Reasons against the reall mentall possession . 45 , 46 Our iudgement concerning the reall mentall possession , is mightily deceiued , by relying too much on the bare letter . 48 Satan being a Spirit , doth principally affect mans spirit . 49 After what manner the Diuell hath a mentall possession . 50 Spirits and Diuels are substantiall creatures . 51 Diuels are Spirits by nature , and Angels by office . ibid. Diuels are spirituall and finite substances . 52 , 53 Whether mans minde be a receptacle , or place circumscribing the Diuell . 53 Whether mans minde be a common or proper place for the Diuell . 54 Whether it be a corporall , or an imaginarie place . 55 Things are said to be in a place three maner of waies . 56 Corporall substances are in a place dimensiuely . ibid. Spirituall substances , are in a place determinately . 57 God is in a place indefinitiuely , and repletiuely . ibid. Angels and Diuels , howsoeuer they propound diuers ends , their maner of working , is euer the same . 58 Diuels how , and by what meanes they torment men . 60 God is the onely encliner of mans minde . 61 Mans minde is inclined either by an interiour efficient , or by an exterior agent . 62 The third Dialogue , pag. 64. COrporall possession , what it is supposed to be of some . 65 Reall corporall possession what it is ordinarily thought to be , ibid. Entring in and dwelling there , do imply no essentially inherency , but an effectuall operation in the bodies of men . 66 The Metaphor of entring in , rightly expounded and fitly explicated by the example of Saul and Dauid . 67 The word Tsalak verie truely expounded , by conference with other places of scripture . 68 A good rule for the right vnderstanding of such scriptures , as doe any way concerne the extraordinarie operation of Spirits . 69 Sundrie reasons against the reall corporall possession . 70 Mans minde is an incorporall substance being simply considered . 70 , 71 The proper operations of the minde , are either organicall or animall . ibid. The organicall operations of the minde , what they are ? 72 The animall operations of the minde , what they are ? ibid. Whether mans minde or the Diuell be answerable for the actions done by the bodie , during the time of Satans possession . 73 , 74 God ( in the first creation of bodies ) neuer purposed any such reall corporal possessions of Diuels . 74 Gods image was not lost in Adam , as touching the essence . 76 A humane bodie is onely capable of an humane soule . 77 Satan so possesseth , as Christ inuadeth . ibid. There is no one necessarie vse or end of such a possession . ibid. If the Diuell be in the possessed mans bodie essentially , then is he so , either hypostatically or formally . 78 How the reall corporall possession may be perceiued . 78 , 79 Whether Diuels haue their proper , or their assumed bodies : or whether no bodies at all ? 80 Celestiall bodies haue onely their celestiall motions : and elementarie bodies , their elementarie motions . 80 , 81 Grosse absurdities ensuing the opinion of corporall Diuels . ibid. It is absurd to hold that Diuels haue airie bodies . 82 Augustine is not sound concerning the supposed airie bodies of Spirits and Diuels . 83 Though it were graunted that Diuels might adde vnto , yet may they not diminish or alter their substantiall being . 84 Fower seuerall sorts of Spirits found in the word . ibid. Angels haue eftsoones their assumed bodies , and why ? 85 The testimonie of fathers , pretending corporall Diuels . 86 Reasons directly concluding the incorporietie of Diuels . 94 Testimonie of fathers concerning that point . 95 The Grand Iuries verdict against corporall Diuels . 96 The Laterane Councell concluding the same . 97 The fourth Dialogue . pag. 99. WHether Diuels can essentially assume true naturall bodies . 9. Whether that bodie which the Diuels are supposed to assume : be a true naturall or but a phantasticall bodie . 100 The Diuell had neuer power to assume essentially any liuing mans bodie . pag. 101 The Diuel had neuer power to assume essentially any dead mans body . ibi . It is absurd to hold the Diuell his assuming of dead mens bodies . 101 , 102 Whether the Diuell can assume to himselfe an vncreated bodie . 102 The Lord alone is the onely creator of bodies . ibid. It is absurd to imagine that God should create bodies for Satan . 103 Satan hath no power at all to create a bodie . 104 Arguments pretending the Diuell his essentiall assuming of bodies . 105 It is no good argument to hold , that because good Angels haue , therefore euill Angels may also assume to themselues true natural bodies . 105 , 106 That place in the Psalme 78. 49. is verie truely expounded . 107 The Diuell did not essentially assume to himselfe the serpents body . 108 Whether it was the Diuell alone or the serpent alone , or the Diuell and serpent together that tempted Euah . 109 It is ordinarie in the scriptures to vse the names of other creatures : in setting foorth vnto vs the intellectuall creatures . 111 Reasons declaring why it was not the serpent , but the Diuell himselfe set foorth by the name of a serpent that tempted Euah . ibid. A verie good Canon for the faithfull expounding of scriptures . 112 It is no absurditie or impietie at all to hold , that Moses vnder the person of a poysoning serpent : did metaphorically set out the Diuell who poysoned our grandmother Euah . 114 The iudgement of Tremellius and others concerning this point . 115 The common receiued opinion herein consented vnto , and why ? ibid. The true interpretation of the word Nachash . 116 The Diuell did not essentially enter into the serpents body . ibid. Whether the Angell essentially spake in Baalams Asse : and how that scripture is to be vnderstood . 117 Whether the Angell opened the Asses mouth efficiently , or but ministerially . 118 Whether the Angell for such a ministeriall opening of the Asses mouth , did essentially enter into the Asses bodie ? 119 Whether Samuels true naturall bodie was essentially assumed by Satan . 120 Whether the Diuell appeared to Saul in Samuels likenes . 123 Sundrie impossiblities and absurdities concerning such a supposed likenes . pag. ibid. The opinion of sundrie writers touching this point . ibid. The Witch , a cunning ventriloquist , coosened Saul . 126 The distinction of essentialitér and effectiué , is no new , but a renued distinction and ordinarie with Schoolemen and Fathers . 127 The testimonie of writers touching that point . 128 It is absurd to vnderstand literally the things that are spoken of Satan . 129 The fifth Dialogue . pag. 131. WHether Diuels can essentially transforme themselues into any true naturall bodie ? 131 This essential transformation of Diuels , is opposite to true philosophy . 132 Diuels are not essentially transformed into Angels of light . 134 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it importeth . ibid. The place of 2. Cor. 11. 14. is truely expounded . 134. 135 The conference of that one , with other places of scripture , 136 The family of loue is fitly confuted . ibid. Transubstantiation very shrewdly cut in the neck . 137 Antiquity is no priuiledge for errours whatsoeuer . ibid. Whether the Sorcerers rods were essentially transformed into true naturall serpents ? 138 Whether the Sorcerers rods were true Serpents in deed , or serpents onely in an outward appearance . ibid. The Serpents rods were no true naturall rods , in any orderly course of nature . 139. Neither Sorcerer nor Diuel , could euer work a true miracle . 140 Diuels neuer had any supernaturall power or skill . 141 Why the Sorcerers rods were called Serpents : not being in deede true naturall Serpents ? 142 Satan may procure an outward appearance of things , three manner of waies . 143 Spirits and Diuels , they haue a deeper insight into meere naturall causes , then men haue by much . 144 The Diuel in transforming the Sorcerers rods , was vndoubtedly assisted with a twofold power . 145 What is ment by the power of nature ? ibid. What is to be vnderstood by the power of obedience ? 146 The Sorcerers rods they were trasformed into Serpents , not existingly , but appearingly . 147 Whether Nabuchadnez-zer was essentially transformed into a naturall oxe ? 148 There was in Nebuchadnez-zer no transmutation of substance : but onely an alteration of qualities . 149 Fury disordering mens nature , doth make them beastly affected . 152 Men by tradition haue receiued ( hand ouer head ) an error concerning the essentiall transformation of Diuels . 153 God hath naturally engraffed in man such a peculiar propriety touching his naturall being : as can at no hand be essentially transformed into any other forme . 153 , 154 Mans members may not possibly be transformed into the proportion or lineaments of a beast . 155 If there are essentiall transformations of Diuels : then Christs argument ( Ioh. 20. 27. ) cannot be currant . ibid. That there are no essentiall transformations in any sensible appearance . 156 Lycanthropus , and what the same importeth . 159 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a mere naturall disease , and how . ibid. Lycanthropy , and melancholy proceed from one and the same cause . 160 The signes and effects of a true Lycanthropy . 161 The An●yran Councell against the opinion of essentiall transformations . ibid. Councels , Fathers , and the popes owne Canons condemning the same . page 162 The sixt Dialogue . pag. 165 ACtuall possession what it is , and the causes thereof . 166 The actuall possession of Diuels is twofold . ibid. The actuall possession of Diuels was onely in Christ and the Apostles daies . 168 The perpetuitie of actuall possession was neuer purposed by God. ibid. Whether the commission giuen by Christ to his Apostles for the dispossessing of Diuels , be a perpetuall commission ? 169 Reasons against the perpetuitie of actuall possessions . ibid. The extraordinarie power for the expelling of Diuels , was onely peculiar to Christ and his owne Apostles , and why ? 170 The opinion of an●ient fathers for the supposed perpetuitie of actuall possessions , considerately examined . 171 Extraordinary gifts and graces , did determine with the officers themselues on whom they were peculiarly bestowed . 172 The continuance of actuall possession auouched in some . 173 Whether the actuall possession of Diuels be an ordinarie disease ? 174 The termes of ordinarie , and continually working what they import . 176 The instance from the Sunne with the Antipodes , verie fitly retorted . 177 The actuall possession of Diuels is an extraordinarie and supernaturall matter : surmounting the orderly course of nature . 178 The perpetuitie of actuall possession long since determined by Christ. 179 The two maine ends of actuall possession are ceased long since . ibid. That maine ende which tended to the manifestation of Christ his Deitie , is fully determined , Ioh. 12 , 31. 179 Christ his power matter to worke vpon still , though the actuall possession be ceased long since . 180 The text in Ioh. 12. 31. is cleered by conferring the same with other places of Scripture . 181 Scriptures vnfolding that extraordinarie power of Christ for the dispossessing of Diuels , before his suffring in the flesh . 182 The difference betweene Christ and the Leuitical priesthood , verie plainely expressed . 183 Scriptures respecting this speciall power of Christ after his suffring . 184 Tho words Tsamath , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verie plainely expounded . 185 The text of Iohn 12. 31. paraphrasticallie analyzed . 187 The Fathers opinion concerning the ceasing of actuall possession . 189 The Diuell was subdued in the Fathers before the comming of Christ 190 Though actuall possession be ceased : the faithfull are not freed quite from the Diuell his sundrie tentations . ibid. The reason why Satans destruction , is so confidently applied to the actuall determination of his essentiall possessions . 195 This our exposition of Iohn 12. 31. ouerthrowes not , but confirmes the ordinarie receiued exposition . ibid. Something besides the weakening of Satans dominion , was actually accomplisht , by the verie act of Christ his death . 196 Christ restraines the actuall determination of actuall possession , to the verie act of his death . ibid. The dispossessions after Christes death , were to confirme the Gospel . 197 The seuenth Dialogue . pag. 199. WHether common experience may concludently prooue the supposed continuance of actuall possession ? 199 The actions in the yoong man at Nottingham were ( in experience ) no admirable matters , if we consider the actions well . 200 Many naturall experiments as admirable as those , in all appeerance . 202 Many maruels in nature , ouershadowed as yet , with natures maiestie . ibid. Verie strange and admirable woonders apparant in nature . 203 More strange and admirable matters , are reported by Augustine . 205 As admirable matters may and do proceed from naturall diseases . 206 The actions at Nottingham , they were no admirable matters at all , if we but respect Satan the supposed actor thereof . 208 Satan can effect nothing impossible in nature , or incredible in diuinity . ibid. If Diuels be the creators of substances : then are they also the quickeners thereof . ibid. The nature of beginnings , affecteth singularitie . ibid. Diuels may worke strange woonders : but not effect any miraculous actions . 209 Satan restrained from working miracles : by the bounds of nature , and the will of God. ibid. What is necessarilie required in the orderly accomplishment of euerie action . 210 Satan his supposed actions in Sommers , are opposite to Diuinitie , Philosophie , Physicke , Nature , Lawe , and to Conscience . 211 It is impossible for Diuels , to effect impossible matters . 213 The truth of Sommers his supposed actions : is tried foorth by the nature of the things : and by the rule of right iudgement . 214 Sommers his supposed actions , were either naturall , or not naturall . ibid. Things naturall , what they properly are . ibid. Things not naturall and their kindes . 215 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what they are . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what they import ? 216 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how they are to be vnderstood . ibid. The rule of right iudgement , with the seuerall kindes . 217 The naturall cause of truth , and the kindes thereof . ibid. Naturall principles , and the seuerall kindes . ibid. Theoricall principles , for the iudging of things . ibid. Practicall principles for the effecting of things . ibid. Vniuersall experience , another naturall rule of iudgement . 218 The words Cheker , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded . ibid. Experience , what it is : with the sundrie degrees . 219 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it signifieth ? ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it importeth ? ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what it respecteth ? ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what the same betokeneth . ibid. A supposed spirituall experience pretended , to prooue the supposed natural experience . 221 The holie Ghost hath giuen neither Canon , nor Councell , concerning the perpetuitie of actuall possession . 223 Arguments against the perpetuitie thereof . 225 Obsession , what it is , with the kindes thereof . 226 Outward assaulting and vexing , how ? 227 Inward suggesting ; and tempting how ? ibid. The meanes how Satan effecteth his power of obsession laide foorth at large . ibid. The determination of actuall possession , giueth no libertie to Atheisme : but rather the contrarie . 230 The eight Dialogue . pag. 232 SAtans power of actual possession , could not be subdued but by some supernaturall power . 232 Etsbang Elohim , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what power they import . pag. 234 The immediate power for expelling Diuels . ibid. The mediate power , with the kindes thereof . ibid. Christ expelleth efficiently : others ministerially ibid. The Apostles mediate power , what it was ? 235 The Ecclesiasticall mediate power : with the kindes . ibid. The Ecclesiasticall mediate power , respecting the Churches primitiue , what it is . ibid. The same power respecting the Churches successiue . 236 Exorcizing what it is , with the kindes . ibid. Counterfeit Exorcizings , euer in the Church . ibid. Satanicall Exorcizing , what it is . 237 Ethnicall facultie for Exorcizing , what ? ibid. Iudaicall facultie for Exorcizing , what ? 238 Papisticall power for Exorcizing Spirits , what ? 239 What kinde of Exorcizing , master Darels was ? ibid. Whether a Diuell indeed was driuen out of Sommers ? 240 The pretended signes of dispossession , cannot concludently prooue a possession . ibid. Whether the precedent , or subsequent signes , do conclude the pretended dispossession ? 241 The reasons from the supposed signes of dispossession , verie fitly retorted . pag. 242 Dispossession , whether effected by meanes , or by miracle ? ibid. Whether diuels are driuen out , by meere naturall meanes . 243 Whether by a created , or vncreated meanes . 244 No created meanes may efficiently extend it selfe to the supernaturall expelling of Diuels . ibid. Pretended instances of created meanes , from Iosephus . 245 Wierus his censure vpon Iosephus : concerning the expelling of Diuels by created meanes . 246 Whether the perfume made with the fishes liuer expelled the Diuell from Tobiah his wife . 247 Whether Dauids harpe expelled the Diuell from Saul . 248 Torments inflicted by Satan two waies abated : yet not totally remooued , pag. 250 Whether there may be an actiue operation of Satan , without a passiue disposition in the Demoniake . 251 Whether Elisha recouered the gift of prophesie by the melodious sound of an harpe ? 255 Whether praier alone , or fasting alone , or both togither , are meanes for the expelling of Diuels ? 257 Whether fasting and praier was any other then a created , or a meere naturall matter ? 259 Whether the efficacie of such pretended praier , consisteth in sounde , in voice , or in wordes . ibid. Whether the deniall of dispossessions by fasting and praier : be any disgrace to fasting and praier ? 260 The ninth Dialogue . pag. 263. WHether praier and fasting be an ordinance perpetually established by Christ : for the powerfull expelling of Diuels ? 264 Whether the wordes of Math. 17. 20. doe directly prooue such an ordinance ? ibid. Whether an ordinance for all : or some speciall persons . 267 What warrant master Darell had to vndertake the execution of such a supposed ordinance ? 268 Whether he effected the worke as a common Christian : or as a minister of Christ ? 269 Whether he did it as an ordinarie , or an extraordinarie minister . ibid. Why other Ministers could not as well do it as he . 271 Whether praier and fasting be effectuall but by times and by turnes ? 272 If Exorcistes had that power aboue others : the same must needs be a vocall , or personall power . 274 How vertue proceeded from Christes bodie , for the curing of men . 275 Whether dispossessions effected by Christ were works of his Diuinitie , or humanitie , or of both . 276 Chrsts humanitie alone , vnable to effect any miraculous actions . 277 The working of miracles must be considered , partly principally : and partly ministerially . 278 How Christ his humanitie alone , and all other the seruants of God may be said to be instruments . 279 God alone the efficient cause of miracles . ibid. The instrument is that whereby God effecteth miracles : and , the same is an instrument , either conioyned , or seperated . ibid. How those instruments haue in them a certeine different vertue . ibid. Augustines opinion concerning Gods working of miraculous actions . 280 Gregorie his iudgement confuted : concerning mans-working of miracles , principally , and instrumentally . 282 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verie truely interpreted . ibid. Whether Peter had a principall power in the effecting : of miracles ? 284 In all miracles , we are to respect the actiue vertue effecting : and the action effected . 286 Respecting the actiue vertue effecting all miracles are alike , and why ? ibid. Respecting the actions effected , there is some difference , whether we consider the matter of the thing effected ▪ or the manner of effecting the same . ibid. Whether Exorcistes draue out the Diuell , by meanes of some supernaturall power from God : or whether the Lord himselfe draue him out by the Exorcistes hands . 287 By what meanes Exorcistes apprehended that supernaturall power of God ? pag. 288 Whether by some power of praier and fasting . ibid. How Diuels are distinguished by the words ( this kinde ) 291 What faith apprehendeth that power of God. 292 Whether Math. 17. 20. be to be vnderstood of the iustifying faith , as able alone to expell Diuels . 294 Whether Marc. 16. 25. 17. be to be properly vnderstood of the iustifying faith . 296 Maister Beza his iudgement concerning the casting out of Diuels by a iustifying faith . 297 The personall prerogatiues spoken of Marc. 16. 17. were but temporarie seales to establish the Gospell . 299 Testimonies of writers concerning that point . 300 Either no Diuell at all driuen foorth , or driuen foorth by the miraculous faith . 302 The tenth Dialogue . pag. 340 WHether the miraculous faith be yet still continued in these daies of the Gospel ? 304 What a miracle is : and whence it is deriued . 305 The words Niphlath , and Miphleoth interpreted . ibid. The causes and kinds of miracles . 306 The true miracles what they are . ibid. The false miracles what they are . ibid. False miracles effected 3. manner of waies . 307 A thing effected by meanes , whether a miracle . 309 Meanes either naturall : or artificiall . 310 The distinction of mirandum and miraculum , dashed . 312 Sundry places expounded concerning the true sense of Oth , and Mopeth . pag. 314 The words ( Oth and Mopeth ) expounded . 313 The words ( Semeion and Teras ) interpreted . 317 Tautologies in scripture no idle repetitions . 319 Many things effected by meanes : are ( notwithstanding ) miraculous actions . 321 How Sorcerers , Satan , or Antichrists effect woonders . 323 Nothing a true miracle , that is not truely effected : or effected to a true end . ibid. False miracles are commonly called Terata . ibid. True miracles are properly called Semeia . ibid. Exorcistesis driuen into dangerous Dilemmaes . 324 Expelling of Diuels ( whether by meanes , or without meanes ) as admirable now , as euer . ibid. Whether the working of miracles be ceased . 325 The ends of miracles are ceased now . ibid. That end which concernes the declaration of Christs Deity : is determined Math. 12. 39. 40. ibid. That other end which respects the confirmation of the Gospel : is determined by Marc. 16. 20. and Heb. 23. ibid. Miracles needlesse , for the confutation of Atheists . 326 Miracles , friuolous for the silencing of papists . 327 Praier and fasting , are not graced by miracles now . ibid. Dispossessions by praier and fasting : not generally held of all Diuines , as is pretended . 329 The miraculous faith is now determined . 330 The faith of hearing for euer established . ibid. Reasons for the determination of miracles . ibid. Testimonies of writers for that purpose . 333 The faith of miracles , but rash , and vncerteine . 337 Hippocrates opinion of miracle-mongers . ibid. The eleuenth Dialogue . pag. 339. A Summary recapitulation of all the premisses . 339 The necessity of such a recapitulation . ibid. A summary abridgement of the 1. Dialogue . 340 A summary abridgement of the 2. Dialogue . ibid. A summary abridgement of the 3. Dialogue . 341 A summary abridgement of the 4. Dialogue . 342 A summary abridgement of the 5. Dialogue . ibid. A summary abridgement of the 6. Dialogue . 343 A summary abridgement of the 7. Dialogue . ibid. A summary abridgement of the 8. Dialogue . 344 A summary abridgement of the 9. Dialogue . ibid. A summarie abridgement of the 10. Dialogue . 345 Certaine respects , restrayning Exorcistes from submitting to the truth of this Doctrine . 346 The note of inconstancie and cowardlines . 347 The hardening of the aduersaries against better causes . 348 The scādalizing of zealous professors & offending of great personages . ibi . Feare of being depriued from all ministerie . 349 The depriuing of him and his from all maintenance . 351 The suspicion of practizing with the counterfeits . 352 How the charitable sort esteeme the action ? ibid. If W. Sommers , then also M. Cooper counterfeited . 353 How M. Cooper was cured . ibid. The fixt respect , vz. losse of credit for euer . 354 Exorcistes is fearefully distracted . 355 Pertinacie in his opinion put ouer to some other conference at his owne choise . 356 FINIS . Gentle Reader so many faults in the Printing as came to our remembrance , we pray thee correct as followeth : the rest ( if any arise ) we referre to thy godly wisedome . Pag. 6. lin . 28. put downe Orthodoxus for the speaker . pag. 21. l. 3. for executiours , read executioners . pag. 106. lin . 4. for visible , r. visibly . pag. 205. lin . 31. for actuall , r. effectuall . pag. 307. l. 34. for and of heat , r. an actiue heat . Item , l. 36. for an actiue , r. and of an actiue . Notes, typically marginal, from the original text Notes for div A20000-e230 Math. 5. 11. 2. Tim. 2. 17. Ier. 13. 23. 1. Cor. 4. 3. 4. Ioh. Drusij Adag . 2. Haras in libro Auoth . In Sanhedrin . edit . Basiliens : cap. 10. Notes for div A20000-e1480 Act. 15. 37. 38. Cicero . 1. Cor. 1. 10. 11. Eccles. 1. 12. 13. Reasons for the hetherto suppressing of this present treatis● . Psalm . 141. 5. Luc. 10. 34. 2. Chro. 15. 13. 14. Reasons , for the now publishing of this present treatise . Tertul. in Apologetico . Math. 24. 23. 24. Luc. 17. 31. 2. Thes. 2. 9. 10. Hieron . de illustribus . Lucianus . 2. Sam. 1. 20. Aristotoleles . Aristophanes . 1. Cor. 3. 4. 7. Iude 22. Iude 23. Ben-Sirah in suis prouerbijs . Item , citatum inuenies in Medras Mesle . Eccles. 10 , 20. 1. Pet. 2. 13. 17. Iudg. 9. 8. &c. Psal. 122. 6. 7. Psal. 85. 10. 11. 1. King. 21. 20. 1. King. 22. 8. 1. Cor. 15. 8. 9. Luc. 18. 9. 11. 12. 1. Cor. 10. 12. Beza annotat . in Math. 1. 19. 2. Sam. 16. 9. Aristophanes . 2. Sam. 16. 9. 10. 11. 12. 1. Cor. 4. 4. Aristides . Math. 7. 5. In Gemara cap. 6. Item in Glossa Thalmudica . In Elie , id est , in the height of his pride . At Abington , id est , on the gallowes that Northhamptonshire feolons are hanged vpon . 1. Cor. 3. 12. 13. Iudg. 14. 18. 1. Cor. 9. 22. Queres , concerning the publike priuiledge , for Printing , and publishing Bookes . Eugubinus , de perenni Philosop . lib. 3. Notes for div A20000-e11130 Math. 17. 21. Marc. 9. 29. Act. 17. 18. 2. Tim. 4. 3. These passions are apparant in Dorel his Apologie . Act. 17. 21. Act. 23 , 8. Iohannis Caluini opuscula , contra Libertinos . c. 12. fol. 179. G. Alley in his poore mans librarie . fol. 123. Maister Perkins vpon the Creede , fol. 73. Iosephus de Antiquit. Iud. lib. 20. Magister in historijs . Ioh. 4. 24. 1. Cor. 3. 16. Exod. 7. 12. Col. 2. 8. Gen. 17. 1. Isa. 6. 3. Isa. 6. 2. 2. Pet. 2. 4 , Iude. 6. Iam. 3. 15. 1. Cor. 2. 14. Heb. 11. 1. Gregorius in Homil. 26. super Euang. 1. Cor. 1. 20. Gregorius in morali●us . Item , in libr● de collatione patrum . Gen. 3. 1. 11. Cor. 3. 3. Math. 4. 1. 3. Luc. 4. 2. 3. Math. 8. 28. Marc. 5. 9. Luc. 8. 30. Math. 25. 41 ▪ 46. Gen. 19. 13. Numb . 22. 27. 28. 2. King. 19. 35. Aug. de cognitione verae vitae cap. 6. Danaeus in Enchir . August . cap. 57. pag. 193. Gen. 1. 24. 25. Gen. 1. 7. 8. Hieron , Zanchius deoperibus Dei. lib. 2. cap. 5. Theodorelus quest . 3. super Genes . Gennadius , Otho Casmannus Angelographiae part . 1. cap. 5. pag. 107. Psal. 33. 6. Psal. 148. 2. 5. Col. 1. 16. Gen. 1. 1. 2. Psal. 148. 2. 3. Heb. 1. 7. Reuel . 4. 11. Psal. 33. 6. Reuel . 10. 6. Gen. 2. 1. 2. Psal. 33. 6. Reuel . 10. 6. Gen. 2. 1. 2. Patricius lib. de essentia , & ente . Methodius in serm . de resurrect . lib. 2. tom . 1. Epiphanius lib. 2. tom . 2. Athanasius , de beatit , fi●ij Dei. Aug. de ciuit . Dei. lib. 11. cap. 5. Eucherius , de creat . Angel. Theodoretus , de dijs , & Angelis , lib. 3. Damasc. de orth . fide lib. 2. cap. 3. Conc Lat. magn . Can. 1. Conc. Brachor . concil . primum . cap. 5. Magist sentent . lib. 2. dist . 2. August . in libro de trinitate . Iob. 38. 4. 5. 6. 7. Magist. sentent . lib. 2. dist . 2. Beda in Iob. 38. 7. Strabus , Iob. 1. ● . and 2. 1. Gen. 1. 10. Gen. 1. 1. 2. 3. 4. 5. Math. 25. 34. Gen. 1. 6. 7. 8. Hieronimus Zanchius , de operibus Dei , lib. 2. cap. 2. Math. 25. 41. Zach. 3. 2. Math. 4. 1. 5. Luc. 11. 21. 2. Cor. 4. 4. Eph. 2. 2. & , 6. 12. Ioh. 8. 44. 1. Pet. 5. 8. Reuel . 12. 7. 9. Gen. 3. 1. 1. King. 22. 22. Math. 4. 1. 1. Sam. 16. 14. Math. 27. 5. Luc. 22. 31. 2. Cor. 2. 11. 1. Pet. 5. 8. Math. 22. 30. Timoth. Brichtus in animaduers . Physica . The Harmonie of cōfessions , 58. Confessio Belgia articl . 12. Confessio Franc. artic . 7. 1. Cor. 1. 10. Iam. 4. 1. Notes for div A20000-e27090 Math. 8. 28. Marc. 1. 32. Math. 12. 45. Marc. 9. 25. Luc. 22. 3. Ioh. 13. 27. Act. 5. 3. Martinus Bucerus , in Marc. 1. 23. Ioh. 12. 31. and 16. 11. Eph. 2. 2. and 6. 12. Math. 12. 29. Luc. 11. 12. Luc. 11. 22. Tho. Aquinas 2. 2. q. 136. artic . 2. fol. 275 Erasm. Sarcereus in Luc. 11. 20. 21. Math. 4. 24. and 8. 16. and 8. 28. and 8. 33. and 9. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , apprehendit ▪ apprehensum , detinuit , obtinuit , retinuit . Hinc , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vt Nomb. 31. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , apprensum , captum . Item , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possessio , apprehensio , detentio quae tenetur à possidentibus , vt Nomb. 32. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in possessionem Iosh. 22. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad terram possessionis vestrae . Psal. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in possessionem tuam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , teneo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , apprehendo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , detinut , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , contine●item , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristophanes . Luci●nus . Math. 19. 22. M●rc . 10. 22. Act. 2. 45. and 5. 1. 1. Thes. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est possedit , occupauit , habuit in dominio , & potestate sua . hinc , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , possessio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est efflagitatio contentiosa . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , concessit , vel potestatem dedit . Ierem. 49. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomb. 24. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. possessio . Isa. 14. 24. Abd. 1. 17. Iob. 17. 11. Iob. 17. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , possessiones cordis mei . vide Tremel . in Iob. Iob. cap. 17. 10. & Franciscus vatabal . ibid. Deut. 33. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Exod. 6. 8. Ezech. 11. 4. and 25. 4. and 33. 25. and 36. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , termino , & determino . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est terminus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , definitio , vel constitutio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , extermino , & exhaeredito . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. exilium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possessio , vel haereditas . Math. 5. 5. and 10. 9. Act. 1. 18. and 5. 1. 1. Cor. 6. 9. and 7. 30. 1. Thess. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iam. 3. 15. Erasmus , in Math 4. 24. Hugo Cardinal . Math. 4. 24. Gualter ibid. Moses Pellach . in Mat. 17. 16. Beza , ibid. Arct●us , in Marc. 5. Mart. Bucerus in Math. 1. 23. Iohannis Caluini . in Math. 4. 24. & 8. 16. and 9. 32. Aug. Marlorat . in Act. 10. 38. Gualter , in Math. 12. 22. Theod. Beza in Math. 8. 16. Erasm , annot at . in Math. 4. 24. Math. 8. 28. Marc. 5. 2. Luc. 8. 27. Math. 15. 22. Haec Ambrosius super Lucam . Luc. 22. 3. Ioh. 13. 27. Ioh. 13. 2. Ioh. 13. 2. Psalm . 41. 9. Act. 4. 28. Iam. 1. 14. August . super Genes . and Lyram . cap. 11. Lyra in Genes . cap. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Caluinus , in Gen. 3. 6. Gen. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gen. 3. 1. 2. 3. 4. 5. Caluinus , in Gen. 3. 5. Tho. Aquin. 2. 2. q. 35. art . 1. fol. 123. per modum appetibilis : non per modum suggerentis . Psalm . 7. 9. Act. 1. 24. Ioh. 14. 16. 17. Diuulsio siue distinctio subctantiarum . Tota in toto , & tota in qualibet parte . Penetratio dimensionum . Simul & semel . progressus in infinitum . Math. 12. 45. Luc. 11. 26. Luc. 22. 3. Ioh. 13. 27. Act. 5. 3. Non formaliter , sed effectiuè . Lyrain Lucam , cap. 9. 15. Ioh. 13. 2. Act. 5. 3. 2. Tim. 2. 28. Iohannes Ferus in Matheum , lib. 2. cap. 8. fol. 1 33. August . de definit . ecclesiasticorum dogm . Psalm . 7. 9. Act. 1. 24. Zanch in Ephes , cap. 1. vers . 13. pag. 47. col . 1. Ioh. 14. 16. M. Perkins vpon the Creed . fol. 405. Iob. 14. 17. Isidor . de sum . bono , lib. 3. Iohannes Ferus in Matheum , lib. 2. cap. 8. fol. 133. Nic. Selneccer . in Act. cap. 17. fol. 234. Nich. Selneccer . in Act. cap. 17. fol. 234. Iohannes Bromyard , in summa predicat . A. 18. act . 1. Aug. de cognitverae vitae cap. 6. Augustinus , in Psalm . 104. 4. Andr. Hyperius de method Theol. lib. 2. pag. 273. Fulgent . in libro de fi●e , ad Petrum , cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sunt : sed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. ad Orosium . Quest. 17. Basil. in psal . 44. Homil. 11. Danaeus , in Enchir . Aug. cap. 6. fol. 202. 1. King. 22. 21. 22. Marc. 5. 2. 8. Math. 12. 43. Luc. 11. 24. Math. 12. 45. Luc. 11. 26. Eph. 2. 2. and 6. 12. Danaeus , in Enchir . August . cap. 59 fol. 179. Luc. 24. 39. Iul. Scaliger . Exercitat . 359. sect . 3. Greg. Magnus , lib. 2. Moral . Eccles. 39. 28. Rom. 16. 27. Greg. Magnus , lib. 2. Moral . Danaeus , in Enchir. Aug. cap. 57. fol. 193. Zanchius in Eph. cap. 4. 10. pag. 273. Augustinus . Quicquid per se mouetur : in loco mouetur . Progressus in infinitum . Nich. Selnec . in Act. 17. 18. fol. 233. pag. 2. Otho Casman . Angelographiae pars . 1. cap. 7. Quest. 2. Danaeus . in Enchir. Aug. cap. 57. fol. 193. Aug. de spiritu , & anima ▪ cap. 18. Hortus sanitatis tract . de Animal . cap. 49. Hebr. 1. 14. Gen. 18. 2. Gen. 22. 11. Gen. 28. 12. Exod. 12. 23. Luc. 1. 26. Psal. 7. 9. Act. 1. 24. Act. 17. 18. Aug. in Genes . ad literam , lib. 8. cap. 25. Zach. 1. 9. and 2. 3. Danaeus , in Enchir. Aug. cap. 59. fol. 200. 2. Cor. 13. 3. Aug. in Genes . ad literam , lib. 8. cap. 25. Aug. libro de anima & spiritu , cap. 23. & 25. Danaeus in Enchir. August . cap. 59. fol. 200. Cyprian , in prologo super sermon . Wisd. 11. 17. Eph. 2. 2. 1. King. 22. 21. 1. Chro. 21. 1. 2. Thes. 2. 9. 10. Reuel . 16. 14. 2. Cor. 12. 8. Luc. 22. 31. 1. Pet. 5. 8. 2. Cor. 2. 11. Math. 12. 43. Luc. 11. 26. Marc. 9. 25. Math. 12. 22. Math. 9. 32. Iob. 2. 7. 8. Act. 3. 2. Luc. 13. 16. Heb. 2. 4. Iob. 1. 7. & 2. 2. 1. Pet. 5. 8. August . de diuinat , daemonium . Aug. de ciuit . Dei , lib. 9. cap. 22. 1. King , 22. 21. 1. Chro. 21. 1. Non simpliciter . Pro. 21. 1. Secundum quid . Notes for div A20000-e49070 Math. 12. 45. Marc. 9. 25. Marc. 9. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Reuel . 3. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 13. 27. Ioh. 13. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Math. 12. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioh. 14. 23. 1. Sam. 16. 14. 1. Sam. 18. 10. 1. Sam. 10. 6. 10. 1. Sam. 16. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I●siliuit , arri●iebat , requieuit , irruens , prosperauit . Iohannes Auenarius . Lexic . Hebraic . Gen. 14. 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm . 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm . 25. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierem. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomb. 27. 16. Nomb. 24. 2. Iudg. 3. 10. Iudg. 10. 34. Iudg. 11. 29. Iudg. 14. 6. 1. Sam. 10. 6. 1. Sam. 16. 14. 1. Sam. 16. 13. 2. Chro. 15. 1. Ezech. 11. 5. Nomb. 11. 17. 25. 2. King. 2. 9. Nomb. 14. 24. Dan. 5. 11. 12. Iam. 2. 26. Phil. 1. 23. Ioh. 11. 35. 44. Iob. 1. 11. 12. Iob. 2. 5. 6. Gen. 2. 27. Math. 12. 29. Luc. 11. 21. Eph. 4. 24. Hermes Trismegistus , in suo●periandro . Math. 12. 29. Luc. 11. 21. Luc. 11. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sidicimus eos reuera , atque adeò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adesse , & inesse : esset hoc , vel hypostaticè , vel formaliter , quod est absurdum . Math. 8. 28. Marc. 9. 18. Luc. 8. 29. Iob. 1. 7. Iob. 2. 2. 1. Pet. 5. 8. Theupolus , in Academic , contemplat . lib. 6. Mich. Psellus , de operatione daemonuum , cap. 8. Marsilio Ficino interprete , tom . 2. pag. 19. 39. Eph. 2. 2. Eph. 6. 12. Chrysost. in 1. ad Thessal . homil . 11. Petr. Martyr . loc . com . 9. sect . 13. Corpus homogenium . Omne alterabile , est corruptibile , 1. de generatione . Aug. Genes . ad literam , lib. 3. Otho Casman , Angelograph , parte prima , cap. 3. pag. 66. Mich. Psellus , de operatione Daemonum cap. 11. ibid. cap. 8. ibidem cap. 9. 2. Pet. 3. 10. 11. 12. Petr. Martyr . loc . com . 9. sect . 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Regiuald Skolt in his discouerie of Witches . lib. 17. cap. 3. fol. 494. Bernard . in cant . cantic . serm . 5. Petr. Martyr . loc . com . 9. sect . 14. Oth. Casman . Angelograph . par . 1. cap. 3. pag. 72. Petr. Martyr , loc . com . 9 ▪ sect . 14. Bernard . in cant . cantic . serm . 5. Heb. 1. 14. Origen , in libro , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hilarius , in Math. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit . Tertul. in libro decarne Christi . Tertul. contra Prax. pag. 409. Hieron . Zanchius de operibus Dei , lib. 2. cap. 3. pag. 62 ▪ Tertul. libro De anima . idem , per idem . Aug. Genes , ad literam , lib. 7. cap. 9. & 12. & 21. Et lib. 10. ibid. cap. 24 & 25. Danaeus , Enchir . August . cap. 59. pag. 179 Aug. de trinit . lib. 2. cap. 7. Ibidem lib. 3. cap. 1. Et in Genes , ad lit . lib. 11. cap. 30. Aug. de spiritu , & anima , libr. 18. Iul. Scaliger . Exercit. 359. sect . 5. Author de Ecclesiasticis dogmatibus , qui extat in tom . 3. Aug. a non causa , vt causa . Luc. 24. 39. a non causa , vt causa . Caelius Rhodig . antiquar . lect . lib. 1. cap. 20. Cateianus de verbis Apostol● . Eph. 2. 2. Francisc. Georg. tom . 1. problem . 5474. & 75. Et tom . 6. probl . 330. & 331. Item , Malleus mallefic . Item , Benedictus Pererius . Item , Gryllandus . Item , Iacobus Wickerus . Iacobus Wierus , de praefligijs , ●ib . 2. cap. 39. Sienchus Eugu●inus , de pereni●hilosoph . lib. 6. cap. 32. Otho Casman . Angelograph . par . 2. cap. 21. pag. 605. Arist. degener animal .. lib. 2. cap. 3. Paulus Frisius , Iul. Scaliger . Cassianus . Hyperius , in method . Theol. lib. 2. pag. 304. Hieron . Zanch. de operibh . Dei. lib. 2. cap. 3. pag. 62. Greg. Nazian , sermone 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Greg. 1. Roman . tem . 1. moral . In lob . lib. 2. cap. 2. Bed a , tom . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. 2 ▪ pag. 314. Damascenus , cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Alexander Aphrodisaeus , 12. Metaph. 12. Iul. Scaliger . Exercitat . 6. & alibi . Item exercit . 359 sect . 2. Otho Casman . Angelograph . par . 1. cap. 3. pag. 75. Luc. 24. 39. Heb. 1. 7. Psal. 204. 4. Marc. 5. 9. Luc. 8. 30. Math. 8. 28. Marc. 5. 9. 12. Luc. 8. 30. 33. Math. 8. 31. Aug. Genes . ad literam , lib. 7. cap. 9. & 12. & 21. Danaeus , in Enchir . Aug. cap. 59. pag. 179. Dionysius , de caelesti hyerarchia , cap. 2. Chrysost. in Isa. cap. 6. Aug. de cognit , verae vitae cap. 6. Theodoretus , in Genes . Quest. 36. Andreas Hierosolymitanus . Greg. in Ezech. lib. 1. hom . 12. Isidor . de sum . bono lib. 1. cap. 3 Damascenus , de orthodoxa fide , lib. 2. cap. 3. Carolus magnus de imag . lib. 3. cap. 20. Marc. Vigerius Saonensis , Decachordi , ●horda , 1. ca. 18. Leonard . Culmannus in disputat . Theolog. par . 1. fol. 15. Heb. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bernardus , in capite Missus est , homil . 3. Conc. Lateran . magnum . Can. 1. Notes for div A20000-e72930 Tatianus contra graecos . 4. physic . & 2. de anima . simul , & semel , Ioh. 11. 39. 1. Sam. 28. 14. 1. Cor. 6. 13. 1. Cor. 6. 15. 1. Cor. 6. 19. Otho Casman . Augelograph . par . 2. cap. 18. pag. 528. Deut. 32. 39. 1. Sam. 26. Psal. 36. 9. Ioh. 5. 21. Act. 17. 28. Rom. 4. 17. Psal. 133. 6. Gen. 2. 2. 3. Exod. 20. 11. and 30. 17. Deut. 5. 14. Heb. 4. 4. Math. 4. 3. Pro. 16. 4. Rom. 11. 36. Col. 1. 16. In legenda aurea . Magist. sentent . lib. 2. dist . 7. Lucas Lossius , In Euangelia dominic . fol. 421. Act. 17. 28. Col. 1. 16. Lucas Lossius , in Euangelia dominic . fol. 505. Reginald Skot , in his discouerie of witchcraft , lib. 16. cap. 2. pag. 377. Tob. 8. 3. 2. Pet. 2. 4. Iude , 6. Reuel . 20. 1. 2. Otho Casman , Angelograph . par . 2. cap. 5. Quest. 1. pag. 272. Aposse , ad esse . Psal. 78. 49. Exod. 7. &c. and 8. &c. and 9. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittendo nuncios malorum . Psal. 78. 49. Tremel . ibid. Genes . 3. 1. Petitio principij Idem , per idem . Wised . 2. 24. Ioh. 8. 44. Isa. 11. 6. Am. 4. 1. Math. 3. 7. Luc. 13. 32. Apoc. 12. 3. 4. 5. and 13. 1. 4. 11. and 20. 2. 2. Cor. 11. 3. Genes . 3. 1. Gen. 3. 1. 3. Gen. 3. 14. 15. Serpens , a serpendo , Isidor . de summo bono . lib. 3. Gen. 1. 25. 26. Exod. 4. 3. Gen. 3. 1. 14. Tho. Aquin. in 1. part . summa , 1. quest . art . 10. Amand. polanus in Syllog . Thess. de verbo Dei Didascalia , pag. 54. Aug. ad Gen. lib. 11. cap. 1. Iudg. 9. 8. 9. &c. Gregorius in moralibus . G. Alley in his poore mans librarie , 189. Pet. Martyr , in Gen. 3. 1. Aug. ad Genes . lib. 11. cap. 9. Aug. lib. in Gen. contra Manich. Tho. Aquinas 2. 2. quest . 165. artic . 2. Gregor . moral . lib. 20. Genes . 3. 1. 4. 5. 15. Cyril . lib. 3. contra lulian . Apostat . Apoc. 12. 9. Math. 3. 7. and 12. 34. Apoc. 12. 3. 4. 7. 10. 12. 15. 17. Apoc. 12. 9. and. 20. 2. Tremel . in Gen. 3. 1. Ioh. Caluin . in Gen. 3. 1. Reginald Skot , in his discouerie of witchcraft , lib. 17. pag. 537. Pet. Mart. in Gen. 1. 1. Tremel . in Gen. cap. 3. 1. In Reginald . Skot his discouerie of witchcraft . Ioh. Caluin . in Gen. 3. 15. Magist. sentent . lib. 2. distinct . 21. Isa. 65. 25. 2. Cor. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. lib. 14. de ciuitat . Dei , cap. 11. Moses Barcephas , de paradis . lib. cap. 27. 1. Cor. 14. 7. Numb . 22. 28. Eccle. 4. 12. Numb . 22. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. ●2 . 22. 24. 26. Numb . 22. 31. Numb . 22. 31. Lyra in Glos. or ordi●ar . super . Num. 22. 28. 1. Sam. 28. 14. 1. Sam. 28. 6. Exod. 22. 18. Leuit. 19. 31. & 20. 27. Deut. 18. 10. 1. Sam. 28. 14. Act. 14. 15. Apoc. 19. 10. and 1. 22. 9. 1. Sam. 28. 19. and 31. 6. 1. Chro. 10. 13. 14. M. Perkins in his treatise intituled , How far a reprobate may goe . 1. Sam. 28. 11. 12. 14. 15. 16. 20. 1. Sam. 28. 15. 1. Sam. 28. 19. Ioh. 8. 44. 1. Sam. 28. 16. 17. 18. 19. 1. Sam. 25. 1. In Chronograph , Laurentij Codmanni . 1. Sam. 31. 4. Ioh. 11. 39. Math. 24. 31. 1. Thes. 4. 16. Ioh. 5. 21. 28. 1. Cor. 15. 22. 38 Rom. 16. 20. Iude. 9. August . ad Simplicianum . Item , ad dulcitij quest . Tertul. lib. de anima . Chrysost. in Math. Iob. 19. 25. 26. Phil. 3. 20. 21. Phil. 1. 23. Apoc. 14. 13. Eccle. 46. 20. Iustin. Martyr . contra Trypho●em . Tertul. in lib. de anima . Ambr. in Lu● . I. lib. cap. 1. Hieron . in Isa. cap. 7. Decretal . quest . 26. cap. 6. Nec mirum . Lauaterus , of walking spirits Aug. ad Simplic . quest . 3. Item , in epistola ad Felicianū . Lyranus in 1. Sam. 28. Burgensis , in Replieator . ad Lyram , ibid. Reginald Skot in his discouerie of witchcraft . 1. Sam. 28. 11. 1. Sam. 28. 12. 1. Sam. 9. 2. 1. Sam. 28. 13. 1. Sam. 28. 13. 1. Sam. 28. 14. 1. Sam. 28. 14. 1. Sam. 28. 14. Hyppocrates , Epidem , lib. 5. sentent . 58. Ioh. Goraeus , in definit , medicin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Magister sentent , lib. 2. dist . 8. quest . 4. Math. 8. 28. Marc. 5. 1. Luc. 8. 28. Gennadius in definit . Ecclesdogmatum . Aug. de definit . Orthodox . fidei cap. 46. Beda in Act. 5. 3. Aug. de spiritu de anima , cap. 27. Chrysost. in Math. 4. 6. Nich. Lyra , in Marc. 9. 15. Muscul. in Psal. 23. 4. Gregorius Moral . llib . 2. Hermes Trismegistus , in suo periandro . Reginald Skot in his discouerie of witchcraft pag. 508. Iudg. 9. 7. &c. Notes for div A20000-e93100 ●orma dat esse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Cor. 11. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil . in ● . Cor. 11. 14. Iohannes Caluin ibidem . Iohannes Caluin in Iob. 1. 10. Danaeus , in Enchir , Aug. cap. 60. pag. 202. Aug. de ciuit . Dei lib. 2. cap. 26. Act. 20. 34. 1. Cor. 9. 15. 2. Cor. 11. 13. 14. 15. 2. Cor. 11. 13. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 17. 2. Marc. 9. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4. 6. Simul , & semel Veritati non preiudicet antiquitas . Aug. lib. 3. de trinit . cap. 8. Danaeus physica●● christiana , cap. 18. pag. 94. Psal. 33. Iob. 26. Isa , 45. Act. 17. 24. Exod. 7. 11. 12. and 8. 7. Aug. contra ●elicianum cap. 7. Damaeus physica christiana , cap. pag 58. Aug. de trinit , lib. 3. Philosophus in libro de generatione . Lucas Lassius , in Euangelia dominicalia , fol. 505. Philosophus de anima , lib. 2. Philosophus in lib. de som. & rigil . Hyperius , in method , theolog , lib. 2. pag. 311. Lyra in 1. Sanm cap. 16. 23. Magister sentent . lib. 2. dist . 7. fol. 87. M. Perkins in his order of the causes , 2. com . pag. 80. Hyperius , in method . theolog . lib. 2. pag. 310. Otho Casman . par . 2. Angelog . cap. 18. pag. 533 Hyperius , in method . theolog . lib. 2. pag. 314. M. Perkins in his order of causes vpon the 2. com . pag. 80. Pet. Martyr in in Gen. cap. 30. 33. fol. 125. Hieron . ad vitalem . Non valet natura , contra naturae dominum . Exod. 7. 13. Exod. 7. 12. Exod. 7. 11. Petere principium . Dan. 4. 13. Ioseph . de antiq . Iudaic. lib. 10. cap. 11. Dan. 4. 22. Dan. 4. 30. Dan. 4. 13. Tremel . in Dan. cap. 4. 16. Robertus Roll●cus , in Dan. 4. 16. George Ioye , in his Exposition vpon Dan. cap. 4. 13. Psal. 49. 20. Math. 19. 26. Hieron . in Daniel . Dan. 4. 13. Exod. 23. 2. Aug. de ciuit . Dei , lib. 8. cap. 18. Item , in libro de spiritu & anima , cap. 26. Ioh. 20. 27. Ioh. Bodin , de magic . daemon . lib. 2. cap. 6. None essentialis forma , id est ratio , sed figura solum permutatur . Aug. de ciuit . Dei , lib. 18. & cap. 17. 8 18. Cardan . de vanitate rerum , lib. 15. cap. 8. Aug. de ciuit . Dei , lib. 18. G. Gifford in his Dialogue of Witches . Otho Casman . Angelogr . par . 2. cap. 19. pag. 561. Marc. 6. 49. Luc. 24. 39. Tertul. contra Marcion . lib. 3. Aretius in Luc. 24. 39. Hugo Cardinal . in Iohannem , cap. 20. 29. Ioh. 20. 29. Math. 14. 26. Marc. 16. 14. Luc. 14. 39. Pompanac . de incantat . c. 2. O quam credula mens hominis , & erectae fabulis aures . See the liuely effect a melancholike humour , it being predominant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Auicen . tract . 4. cap. 15. Paul. Aeginetus , lib. 3. cap. 15. Aetius lib. 6. cap. 11. Leonardus Fuchsius instit , medec . lib. 3. sect . 3. cap. 11. Auleen . tract . 4. de agritud . capitis , cap. 15. Phil. Barowgh . in method , physic . lib. 1. cap. 27. cap. 28. fol. 34. Leonard . Fuchs . Instit. Medeci , lib. 3. sect . 3. cap. 11. Auicen . tract . 3. de . apostemat . capitis , cap. 1. Auicen . tract . 4. de aegritud . capitis , cap. 16. Phil. Earowgh . in method . physic . lib. 1. cap. 27. 28. fol. 34. Otho Casman . Angelograph . par . 2. cap. 18. quest . 6. pag. 540. Hyperius in method , theolog , lib ▪ 2. pag. 310. Ioh. Wierus de praestig . daemon . lib. 4. cap. 23. Ancyranum concilium . Gratianus ibid. can . 26. q. 5. August . de spiritu & anima , cap. 23. Destructorium vitiorum , par . 6. cap. 49. Otho Casman . Angelograph . par . 2. cap. 19. q. 2. pag. 540. Anquirense concilium , Gratian , ibid. can . 26. q. 5. Prosper in libello de dono timoris . Destructorium vitiorum par . 6. cap. 49. Otho Casman . Angelograph . par . 2. cap. 18. q. 6. Malmesburij , degestis Anglorum lib. 6. M. Dorel in the title to his Apologie . Notes for div A20000-e113730 Gualter . in Math 8. 16. fol. 272. Ioh. 9. 1. Marc. 9. 25. Act. 3. 2. Math. 8. 28. Luc. 8. 26. 27. Luc. 8. 29. Math. 17. 15. Marc. 9. 26. Ioh. 5. 38. ● . Ioh. 4. 1. Exod. 23. 2. Math. 10. 7. Marc. 6. 7. Luc. 9. 1. & 10. 9. 17. Marc. 16. 20. Act. 16. 18. Marc. 16. 18. Luc. 24. 46. Act. 1. 8. Eph. 4. 13. D. Fulke to the Rhemish testament , in Math. cap. 17. vers . 19. sect . 5. Ioh. 15. 24. Math. 28. 19. Marc. 16. 15. Zanchius , in Eph. cap. 4. 11. pag. 178. Math. 10. 7. 8. Marc. 16. 20. Iustin. Martyr . contra Triphon . Tertul. de caena domini . Item in Apolog. cap. 23. Cyprian . lib. 4. epistola 7. Aug. de ciuit . Dei , lib. 22. Item Psal. 65. Concil . Bracharense . Iosep. Antiq. lib. 8. cap. 2. Wilelmus Minatensis , ration . diuinor . officior . D. Fulke to the Rhemish testament , in Marc. 13. 22. sect . 3. Psal. 45. 1. Rom. 12. 1. &c. 1. Cor. 12. &c. 1. Tim. 3. 1. &c. Tit. 1. 5. &c. Act. 20. 28. Colos. 4. 17. 1. Tim. 4. 13. 16. 2. Tim. 4. 1. 2. 1. Pet. 5. 1. 2. P●titlo principij . See Dorel his doctrine , pag. 31. See Paul his doctrine , pag. 31. Ioh. 1. 7. & 2. 2. 1. Pet. 5. 8. Katherine wright saith , she neuer did thinke she was possessed : but that M. Dorel would needs perswade her she was so . Ioh. 12. 31. 1. Cor. 15. 25. Non minor est . virtus , quam , quaerere , parta tueri . Gen. 3. 15. Ioh. 13. 2. Apoc. 13. 8. Ioh. Caluin . in Heb. cap. 9. 26. 1. Ioh. 5. 4. Heb. 9. 26. Heb. 9. 11. 12. 24. 25. Bulling . in Heb. cap. 9. 26. Pellican . in Heb. 9. 25. Heb. 9. 26. Heb. 9. 27. 28. Pet. Martyr . in Gen. 3. 15. Ioh. Caluin . in Gen. 3. 15. Luc. 11. 20. 21. Gualt . in Luc. 11. homil . 115. Mosculus , in Math. 12. 29. D. Hil. in his treatise of Christ his descension , sol . 63. H. Iaacob in his treatise of Christs his sufferings , pag. 161. Aug. in Ioh. cap. 12. 31. tract . 52. Ioh. Caluin . ibid Item , Ioh. 16. 11 Muscul. in Ioh. 16. 11. Heb. 2. 14. Henr. Bulling . in Heb. 2. 14. Aug. in Ioh. cap. 14. 30. tract . 95. Ioh. 12. 31. and 16. 11. Ioh. 14. 30. M. Bucer . in Ioh. 14. 30. Muscul. in Ioh. 14. 30. Aug. in Ioh. 14 , 30. tract . 79. Item ibid. tract . 95. Beza annotat . in Hebr. cap. 2. 14. Theophil . in Ioh. 12. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , constringere , exterminare , disperdere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est euacuare , dissoluere , irritum facere , Heb. 2. 14. 1. Ioh. 3. 8. Gen. 3. 15. Luc. 11. 20. Gal. 4. 4. Ioh. 12. 31. Heb. 2. 14. 1. Ioh. 3. 8. Ioh. 12. 31. Ioh. 12. 20. Ioh. 12. 21. Ioh. 12. 22. Ioh. 12. 23. Ioh. 12. 24. Ioh. 12. 25. Ioh. 12. 26. 1. Pet. 2. 21. Ioh. 12. 27. Ioh. 12. 28. Ioh. 12. 28. Ioh. 12. 29. Ioh. 12. 30. Ioh. 12. 31. Ioh. 12. 32. Ioh. 12. 33. Ioh. 19. 30. August . in Euang . Ioh. cap. 12. tract . 52. Rom. 1. 25. Act. 3. 16. Apoc. 13. 8. August . in Ioh. cap. 12. 31. tract . 52. Ioh. 7. 39. 2. Pet. 1. 21. Act. 2. 4. & 2. 17. 18. August . ibid. Ioh. 12. 31. Aliud est intrinsecus regnare : aliud forinsecus pugnare . Eph. 6. 13. &c. 1. Ioh. 2. 1. 2. Math. 6. 12. Luc. 11. 4. Math. 6. 13. Luc. 11. 4. Chrysost. ibid. Mittetur deorsum . Theophilac . in Ioh. cap. 12. 3 ▪ . Nich. Lyra in Ioh. 12. 31. Hugo Cardin. in Ioh. cap. 12. 31. Petr. Lambert . lib. 2. dist . 6. Ludulph . de vita Christi . Ioh. 12. 31. Martin . Bucer . in Ioh. 12. 31. Muscul. in Ioh. 12. 31. Ioh. Caluin . in Ioh. 12. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ● . Iudicium , sententia iudicij . Item , pro mensura , & dispositione accipitur . Hemingij Postilla dominic , 4. post pasch . pag. 370. Math. 26. 42. Marc. 15. 30. 32. Act. 2. 3. 4. Math. 10. 20. Luc. 12. 12. Act. 6. 10. Gualter . in Math. 8. 16. fol. 272. Isa. 49. 8. 9. Marc. 1. 24. Ioh. Brentius in Marc. 1. 24. Gen. 3. 15. Heb. 2. 14. Marc. 1. 24. Luc. 10. 21. 22. Luc. 13. 32. 33. Rom. 1. 4. Eph. 1. 19. 20. Luc. 13. 32. Erasm. Sarcer . in Act. 4. 30. Math. 12. 39. 40. Luc. 10. 29. 30. 1. Cor. 14. 30. 31. 1. Cor. 13. 8. Notes for div A20000-e134210 Horat. Art. — pictoribus , atque poêtis Quid libet audendi semper fuit aequa potestas . Aristot. de admirandis auditionibus . Plin. historia natural . Proclus , in lib. de sacrificio & magia . Aug. de ciuit . Dei , lib. 12. cap. 4. 5. Albert. Magn. lib. 2. Minoralium , cap. 1. 12. 17. Fracastor . in lib. de Sympath . Ficinus , lib. 4. Theolog Plat. Cardanus , de subtilitate , & varietate rerum . Act. 17. 21. Plin. lib. 2. cap. 96. Thom. Coper . Thesaurus . Strabo , in Geographia . Plin. ibid. cap. 107. Plin. ibid. cap. 103. Thom. Coper . Thesaurus . Plin. ibid. Plin. lib. vlt. cap. 4. Aristot. de hist. animalium . Plin. lib. 32. cap. 11. Aug. de ciui● . Dei lib. 24. cap. 23. Paul. AEginat . lib. 3. cap. 15. Aetius , lib. 6. cap. 11. Leuinius Lemnius . Auicen . tract . 3 de apostemat . capitis , cap. 1. Ioh. Wierus de praestigijs Daemon . lib. 4. cap. 25. Leuinius . Lemnius . Gen. 1. 1. &c. Rom. 4. 17. 2. Cor. 4. 6. Gen. 1. 3. Iob. 41. 2. Isa. 44. 24. Isa. 42. 8. Natura principiorum amat singularitatem . Danaeus , physica christiana , par . 1. fol. 92. Isa. 45. 18. Ioh. 1. 8. Act. 17. 28. Colos. 1. 16. Aug. de trinit . lib. 3. cap. 8. Damascen . de Orthodox . fide lib. 20. August . tract . in Ioh. 2. & 3. A quo vermes creantur , ab eodem & Angeli . In the 5. Dialog . fol. 77. 78. Act. 1. 9. 10. 11 George Gifford in his discouerie of Witches . Pet. Martyr . in 1. Sam. 28. & loc . com . 9. fol. 67. Arist. de anima lib. 2. See M. Dorels Narration , to the 16. obiection fol. 4. pag. 1. He saith , if M. D. would say or sweare that Sommers did such things , he was not to be credited . Because , none by teaching or learning : can practise impossibilities . Item , in M. D. Apolog. pag. 10. videlicet , Supernaturall , Actions , Strenght , Knowledge . The Diuell in likenes of a mouse , a blacke dogge . His bodie in lenght beyond the tallest man. His hands , feete , face , and haire not burnt , he being in the fire , &c. Kitlings creeping in his bed , &c. Diuinitie . Philosophie . Physicke . Nature . Lawe . Conscience . L. absent de paenis . L. 2. cum . gloss . Delictum sine consensu , non potest committi , neque iniuria sine animo ●●siurandi . See M. Dorels Narration , the 2. answere to the 2. obiection , fol. 2. pag. 2. Sommers is not to be beleeued , affirming impossiblities . Item , in Apolog . pag. 15. Sanae mentis voluntas , voluntas rei possibilis est . Iob. 5. 10. Iob. 38. 28. Psal. 135. 7. Ierem. 5. 24. and 14. 22. Act. 14. 17. Iam. 5. 18. Danaeu● in physic christiana . tract . 1. cap. 6. fol. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. physic . lib. Aug. Enchir. cap. 87. Plutarch . de placit . philosoph . lib. 5. cap. 8. Hieron . epist. ad vital●m . Ni●eph . histor . eccles lib. 12. cap. 37. & 18. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Auenarius in Lexic . Hebraic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Experientia . Experience , what it is ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ierem. 23. 29. 1. Cor. 3. 13. Heb. 4. 12. Act. 20. 27. Act. 20. 26. Epistolae Paul● ad Timotheum , & Titum . Eph. 2. 2. 2. Tim. 2. 26. Eph. 2. 2. 2. Tim. 2. 26. Eph. 2. 1. 3. Eph. 6. 10. 11. 12. 13. 14. 15. 16. Act. 20. 26. 1. Pet. 5. 8. Luc. 22. 31. Mart. 16. 20. The diuell his power of obsession . What it is ? Math. 4. 2. Iob. 1. 15. 18. 19. Iob. 2. 7. 2. Sam. 24. 8. 1. Chron. 21. 1. Math. 4. 8. 2. Sam 11. 4. Numb . 25. 3. Luc. 22. 3. Ioh. 13. 2. 27. Iam. 1. 14. 15. 1. King. 22. 22. 2. Chron. 18. 21. 2. Thes. 2. 9. 11. Reuel . 16. 14. 2. Cor. 12. 8. Luc. 22. 31. Math 12 45. Act. 5. 3. Iob. 1. 7. & 2. 2. Reue● . 2. 10. Rom. 7. 23. Rom. 7. 24. Phil. 1. 23. Eph. 4. 18. Math. 4. 18. Luc. 1. 79. Math. 13. 25. 2. Cor. 4. 4. 2. Tim 3. 26. Ephes. 4. 17. 18. 19. Rom. 1. 13. 2. Thes. 2. 18. Math. 9. 32. Ioh. 2. 23. Ioh. 12. 11. and 34. 3. Rom. 10. 17. Isa. 6. 9. Zach. 3. 1. 2. Cor. 12. 7. 2. Tim. 2. 25 , 26. & 3. 8. Iude 9. Math. 13. 19. 1 King 22 2. Math. 13. 25. Gen. 3. 3. Mart. 14. 58. Luc. 24. 21. Luc. 22. 3. Ioh. 13. 27. Act. 5. 3. Math. 12. 45. Act. 8. 22. 23. 2. Tim. 2. 25. 26. & 3. 8. & 4. 14. 15. Math. 8. 29. Marc. 5. 7. Luc. 8. 28. Act 16. 17. Math. 16. 22. & 22. 16. Luc. 22. 31. Math. 22. 15. Ioh 8 4. 5. Luc 22. 3. Ioh. 13. 2. Reuel . 12. 3. Reuel . 2. 10. Ioh 1. 2. Ioh. 8. 44. Notes for div A20000-e153410 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 8. 17. Augustinus Cyri●●us . Didimus Alexandr . lib. de spirit . sanct . Hugo Etherianus de processione spiritus sancti . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Math. 12. 28. Luc. 11. 20. Math. 10. 7. 8. Marc. 6. 7. & 16. 20. Luc. 9. 1. & 10. 9. Marc. 9. 38. Act. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 9. 7. Math. 12. 29. Marc. 3. 27. Luc. 11. 21. 22. 1. Ioh. 3. 8. Act. 16. 18. Hieronimus , Christus potestatiuè sugabat Daemones : Aposto●i nomine eius . Math. 10. 7. 8. Marc. 6. 7. Luc. 9. 1. Act. 16. 18. Marc. 16. 20. Marc. 9. 38. Luc. 10. 9. 17. 18. 19. 1. Cor. 3. 6. Luc. 9. 42. Luc. 10. 9. 17. 18. 19. Marc. 9. 38. 1. Cor. 3. ● . Math. 15. 13. Aretij problem . Loc. 67. fol. 210 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● . Cor. 11. 13. 15 ▪ 2. Thes. 2. 9. 10. Math. 7. 22. Act. 19. 13. 14. Tobit . 8. 3. Marc. 5. 7. Eph. 2. 11. 12. 13. Act. 19. 13. 14. Cyprian , in serm . de bapt . Act. 19. 16. Marc. 9. 38. Luc. 9. 49. Math. 7. 22. 2. Thes. 2. 11. 12 ▪ See M. Dorels briefe Narration , fl . 5. pag. ● ▪ Marc. 16. 20. Math. 12. 28. and 16. 1. Marc. 8. 11. Luc. 12. 54. See M. Dorels Apologie , fol. 10 Marc. 1. 26. and 9. 26. Marc. 1. 26. and 9. 26. Marc. 9. 26. Marc. 9. 25. 26. Luc. 9. 42. Math. 8. 32. Marc. 5. 13. Luc. 8. 33. and 10. 17. Acts. 16. 18. Marc. 9. 38. Psellus , in lib. de daemonibus . Petr. Thyraeus , Thess. 590. Coelius Rhod. lect . antiq . lib. 1. cap. 29. Mediacreata , ad actiones supernaturales , effectiuè , se non extendunt . Quidlibet , ex quolibet . August . in Gen. 9. Item , de trinitate , cap. 8. Iosephus , de Bello Iudaie . Iosephus , de Antiq. Iudait . Iosephus de bello Iudai● . AElianus . Wierus , de praestigijs daemon . lib. 4. Instrumenta creata , ad actiones supernaturales , non possunt se effectiuè extendere . 2. King. 4. 33. Tob. 8. 2. 3. Hieron . in prolog . Galeat . Otho Casman . Augelograph . par . 2. cap. 17. Quest. 10. Tob. 6. 7. Tob. 8. 3. 1. Sam. 16. 23. Apuleius . 1. Sam. 16. 23. 1 ▪ Sam. 16. 23. 1. Sam. 16. 23. 1. Sam. 16. 23. 1. Sam. 16. 15. 16. Philosophus , in 2. de anima . Actus actiuorum , sunt in patiente praedisposito . Iohannes de Bromyard , in summa praedicat . E. 7. 11. Inhabentibus qualitates similimas : facilior fiat transmutatio . Plinius , in annotat . lib. 2. cap. 19. Musculus , in Math. 17. 15. Beza , in Math. 8. 16. Aretius , in Math. 8. 16. Caluinus , in Math. 17. 15. Hugo Card. in Math. 4. 24. Pet. Martyr , in Iudic. cap. 5. Item , in loc . com . clas . 3. tit . de musica & carminibus . Pythagoras . Damascenus , Philosophus , in 4. Ethic. Auicen . lib. 3. tract . 4. cap. 17. Phil. Barrough , de method . curandi lib. 3. ●●p . 27. August . in 10 ▪ confes . 1. Sam. 9. 2. 1. Sam. 16. 14. Math. 11. 29. Luc. 11. 21. 26. Math. 17. 15. Marc. 9. 18. 21. Luc. 9. 38. 42. See M. Dorels breife Narrat . in the disposition of William Aldred , the 5. deponent . See M. Dorels Apologie , in pag. 31. Iohannes King , in Ionath . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Communitèr author fateor : sed , non nisi boni fautor . Iob. 1. 12. & 2. 6. & 33. 26. 2. King 3. 15. Virtus actiua , quae potest in maius : potest etiam in minu● . 1 Sam. 16. 16. Tremelius , in 2. Reg. cap. 3. vers . 15. nota . 10. 2. King. 4. 24. Virtus creata , ad actus , aut habitus supernaturales ; se non extendit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tertullianus , Hieronimus . Euseb. hist. eccles . lib. 5. cap. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quicquid effici● tale : idipsum est magis tale . Hieron . epist. ad Demetriad . tom . 1. Gratian. q. 14. cap. 2. Anima . Sentent . in 4. Pet. Martyr , loc . com . class . 3. cap. 10. sect . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See M. Darels Narration , fol. 5. pag. 2. See M Darels Narration , fol. 6. pag. 1. See M. Darel● Apologie , in pag. 32. Math. 17. 21. Marc. 9. 39. See M. Darels Narration , fol. 5. pag. 2. See M. Darels Apologie , pag. 32. See M. Darels Apologie , pag. 32. Notes for div A20000-e172190 See M. Darels Apologie , pag. 32. Math. 17. 21. Marc. 9. 39. See M. Darels Narration , fol. 5. pag. 2. Math. 17. 21. Marc. 9. 39. Rom. 12. 6. &c. 1. Cor. 12. 28. 1. Tim. in al. Tit. in al. 1. Pet. 5. 8. 9. Eph. 6. 11. 12. D. Apolog. pag. 32. D. Apolog. pag. 32. Ioh. Caluin . in Math. 17. 21. Henr. Bullinger in Math. 17. 21 See Rhemish testament in Math. 17. 21. sect . 7. D. Fulke his answere to the Rhem. testament , Math. 17. 21. sect . 7. See. M. Darels Narration , fol. 1. pag. 1. See M. Darels Apologie , pag. 31. 32. Perse , aut per alios . Math. 7. 6. Luc. 11. 4. Act. 8. 22. Act. 8. 24. 1. Thes. 5. 32. Exod. 4. 15. 16. See M. Darels . Narration , in the depositions of William Aldred , the 5. diponent , fol. 8. pag. 7. Gen. 4. 4. Iudg. 17. 5. 6. Numb . 16. 18. 1. Chr. 13. 9. 10. Act. 5. 36. 37. Rom. 12. 6. Heb. 5. 4. Act. 20. 28. 1. Pet. 5. 2. 1. Tim. 5. 19. 20. Act. 19. 15. 16. M. Aldredge maister of Arts and an ancient authorized preacher . See M. Darels Narration , in the depositions of Thomas Haies , fol. 7. See Narration , ibid. pag. 2. See the Narration in William Aldred his depositions , fol. 8. pag. 1. See M. Darel his Narration , fol. 8. pag. 2. See M. Darels Narration , fol. 5. pag. 1. & fol. 8. pag. 2. Augustini epistola , 137. Memorem mendacem esse ●portet . See. M. Darels Narration , fol. 1. pag. 1. Rhem. testament , Luc. 4. 23. sect . 3. See D. Fulke contra Rhem. Luc. 4. 23. sect . 3. Item , ibid. 1. Cor. 12. 9. sect . 2. See M. Darels Narration , fol. 1. pag. 1. 2. Thes. 2. Math. 24. 23. 24. 2. Thes. 2. 9. 10. Luc. 6. 19. In eodemn●mero . Wised . 7. 27. Luc. 6. 19. Leo , in epist. ad Flauianum . Psalm . 136. 4. Opera miracu losa excedunt totam virtutem naturae creatae . Phil. 2. 7. 8. Heb. 2. 14. Eph. 1. 19. Phil. 3. 21. Luc. 24. 19. Act. 20. 28. 1. Tim. 3. 16. Gen. 1. 3. 14. Ioh. 1. 1. 2. Col. 1. 16. Psalm . 136. 4. Rhem. testament , Marc. 3. 10. sect . 1. Math. 9. 21. 22. Marc. 5. 27. and 6. 56. Luc. 8. 45. and 6. 19. D. Fulke contra Rhem. testament , Marc. 3. 10. sect . 1. Ambrose in Luc. lib. 6. cap. 8. Math. 26. 49. Marc. 15. 17. 20. Ioh. 18. 22. Luc. 8. 41. 45. Beda in Marc. lib. 1. cap. 3. Psal. 136. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mammilla implens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acer●us bono●um omnium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Suis vberibus omnia alens . Psal. 135. 6. Act. 2. 2● . Act. 4. 30. Aug. Marlorat . in Math. cap. 28. 20. Act. 3. 12. Act. 5. 12. Act. 19. 11. 12. Hieronimus , Marc. Vigerius , Decachord . chord . 8. 45. fol. 191. Theod. Beza , ad Brentij argumenta , de carnis Christiomnipraesentia . August . de ●iui●at . Dei , lib. 22. Gregorius , Dialog . lib. ● ▪ Ioh. 1. 12. Math. 7. 22. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. Beza , in annotat . super Ioh. 1. 12. Gylberius Longolius in Lexic . Graec. Theod. Beza , in annotat , super Ioh. 1. 12. Iohan. Caluin , in Ioh. 1. 12. Ioh. 1. 12. 13. Iohannes Calin Ioh. 1. 12. 13. Act. 9. 40. Act. 5. 5. 1. Cor. 12. 10. Psal. 136. 4. D. Fulke in Rhem. testamēt , Act. 3. 12. sect . 4. 5. Act. 5. 12. Ioh. Caluin . in Act. ▪ cap. 5. 5. 2. Cor. 2. 13. 14. Ioh. Caluin . in Act. cap. 5. 5. Isa. 11. 4. Philosophus lib. 2. de anima . Rhem. testament , in Marx. 6. 13. sect . 7. Ioh. 9. 6. Luc. 8. 44. Marc. 6. 13. Act. 5. 15. & 19. 11. 12. & 5. 12. D. Fulke contra Rhem. testament in Marc. 6. 13. sect . 7. Item ▪ ibid. in Marc. 7. 33. sect . 4. Psal. 135. 6. Math. 26. 26. Ioh. 6. 52. Iude 10. Cant. 2. 9. Exod. 33. 20. 22. Ioh. 1. 18. 1. Tim. 6. 16. Aug. Marlorat . 〈◊〉 Ioh. 14. 12. Ioh. 16. 23. Luk. 9. 54. 2. King. 1. 10. Luc. 9. 54. 2. King. 1. 10. Ioh. 16. 23. Musculus in Ioh. 14. 13. 2. King 1. 10. Act. 4. 30. Math. 9. 11. 12. 13. Marc. 9. 24. Eph. 6. 18. 19. Coloss. 4. 2. 1. Thes. 5. 17. 23 ● . Thes. 3. 1. Math. 17. 21. Musculus in Math. cap. 17. 21. See M. Darels Apolog. in pag. 32. See M. Darels Narration , fol. 5. pag. 2. M Darel was said to cast 7. diuels out of Katherine Wright : if you list to beleeue him therein , and to note eche diuell by his seuerall name . Math. 17. 21. Luc. 17. 6. Marc. 9. 23. Math. 13. 58. Marc. 6. 5. Bullinger , in Math. 13. 58. Caluin , in Math. 13 58. Gualter . in Math. 13. 58. Musculus , in Math. 13. 58. Math. 9 22. Marc. 5. 34. Luc. 8. 48. Math. 17. 20. Luc. 17. 6. Math. 7. 22. 1. Cor. 13. 2. Heb. 6. 4. 5. 6. Heb. 6. 5. 6. Rom. 5. 1. 2. 3. 2. Pet. 1. 5. 6. 7. Heb. 11. 32. 33. 34. 35. 36. 37. 38. Marc. 16. 17. 18. Pet. Martyr , in 2. Cor. cap. 12. 11 Item , in loc . com . class . 1. cap. 8. sect . 20. Aug. Marlorat . in Math. cap. 28. 19. Iohannes Caluin . in Math. cap. 28. 19. 1. Cor. 12. 9. Theod. Beza , annot . in 1. Cor. 12. 9. editione 4. Ioh. Caluin in 1. Cor. 12. 9. Math. 17. 20. Marc. 16. 17. Luc. 7. 6. Math. 7. 22. 1. Cor. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb . 20. 12. Math. 17. 20. Math. 14. 31. Marc. 16. 15. Marc. 16. 17. Hugo Cardinal . in Marc. cap. 16. 17. Marc. 16. 20. Chrysost. in Math. 17. 20. Sebast. Meyer , in 1. Cor. cap. 12. 9. Bullinger , in Math. 17. 20. Moses Pellach . Analys . typic . Math. cap. 17. 20. Aretius , in Math. 17. 20. 1. Cor. 13. 2. Ioh. Caluin . in Math. cap. 17. 20. Musculus , in Math. cap. 17. 20. Pet. Martyr in loc . com . class . 1. cap. 8. sect . 14. Iam. 2. 19. Tit. 1. 1. Aug. Marlorat . in Math. cap. 17. 20. Ioh. Caluin . in Math. 17. 20. 1 Cor. 12. 9. Pet. Martyr , loc . com . clas . 1. cap. 8. sect . 14. Math. 7. 22. 1. Cor. 13. 2. Math. 17. 20. Notes for div A20000-e198880 D. Apol. 32. 33. D. 1. Narrat . pag. 10. D. doct . pag. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 139. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 118. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 34. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob. 37. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Miraculum , q. oculi mirum . Prodigium , portentum , monstrum . A miracle , What it is ? The efficient cause . The materiall cause . The finall cause . Two kinds of miracles . A true miracle , what ? A false miracle , what ? False miracles may be effected three manner of of waies . Aug. de trinit . lib. 3. Philosophus , de som. & vigil . libr. Magister sentent . lib. 2. dist . 7. fol. 87. Haet autem omnia , ratione nostri , vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appellantur miracula . Applicatio praemissorum , ad praesent negetium . Act. 8. 9. 1. Cor. 11. 3. Gal. 3. 1. See M. Darel● Apolog. pag. 32. See M. Darel● Apolog. pag. 32. Math. 28. See M. Darels Apolog. pag. 33. See M. Darels Apolog. pag. 33. See M. Darels Apolog. pag. 33. See M. Darels Doct. in pag. 59. See M. Darels Apolog. pag. 33. Numb . 31. 9. 10 and 26. 10. Psal. 74. 4. Isa. 13. 2. and 30. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 4. 8. Deut. 13. 1. 2. 1. Chro. 16. 12. Psal. 105. 5. Exod. 7. 3. & 11. 9. 10. Deut. 13. 1. 2. 1. Chro. 16. 12. Ezec. 12. 6. 11. Ioel. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cognationem habet cum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. persuasit , vt verie R. D. Kimhi . Pagnin . in thesauro sanctae linguae . Deut. 13. 1 , 2. Psalm . 105. 5. Exod. 7. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psalm . 71. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est litera similitudinis . Et exponitur , periudè , sicut , quasi , velut , veluti , vt , ita , sic , &c. Non simplicitèr sed secundum quid . Titelman . in Elucidat psalm . Psalm . 70. 8. Tremel . in Psal. 71. 7. annotat . 7. Ezech. 12. 6. 11. Ioel. 2. 30. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech. 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luc. 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Math. 21. 15. Mart. 12. 11. Ioh. 9. 30. Apoc. 15. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 12. 38. 39. Luc. 8. 11. 12. Luc 11. 16. 29. Ioh. 4. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Math. 24. 24. Marc. 13. 22. Ioh. 4. 48. Act. 2. 43. & 4. 30. & 5. 12. & 6. 8. & 7. 36. & 15. 12. 2. Cor. 12. 12. Heb , 2. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 3. iteratio , traductio : eiusdem verbi , aut sermonis repetitio . 2. Sam. 18. 33. Psalm . 2. 3. 4. Ezech. 7. 2. 3. 4. 5. 6. 7. 8. 9. 10. Dan. 9. 19. Gen. 41. 25. 32. Ioh. Caluin . in Heb. 2. 3. 4. Theod. Beza , in annotat . ad Heb. 2. 3. 4. Edw. Dearin , in his 7. Reading , Hebr. 2. 3. 4. Marc. 16. 20. Heb. 2. 2. 3. 4. See M. Darel his Apologie , pag. 33. Exod. 7. 20. Exod. 8. 6. Exod. 8. 17. Exod. 9. 10. Exod. 9. 23. Exod. 10. 13. Exod. 10. 22. Exod. 14. 21. Exod. 17. 6. 2. King. 2. 24. 2. King. 5. 14. 2. King. 6. 6. Ioh. 9. 6. Luc. 8. 44. Marc. 6. 13. Act. 5. 15. Act. 19. 12. See. M. Darels Apolog. pag. 33. See Apolog. pag. 32. Exod. 8. 12. 30. Exod. 17. 11. 1. King. 17. 20. 21. 2. King. 4. 33. 2. King. 6. 17. Ioh. 11. 41. Act. 9. 40. Act. 16. 25. 26. Act. 20. 10. Iam. 5. 14. 15. Math. 24. 24. 2. Thes. 2. 9. 10. Danaeus in physic . christiana , tract . 4. cap. 34. fol. 174. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 136. 4. Aug. de ciuit . Dei , lib. 21. Hieron . ad vitalem . Math. 24. 24. 2 , Thes. 2. 9. 10. See M. Darels Narrat . fol. 5. pag. 2. Ibidem , a little after . See M. Darels Apolog. pag. 32. See M. Darels Narrat . 1. pag. 10. See his doctrine for this , pag. 30. Math. 12. 39. 40. Ionah . 2. 17. Ioh. Caluin . in Math. 12. 39. Erasm. Sarcerius in Math. 12. 39. Item , in Act. 4. vers . 30. Marc. 16. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 2. 2. 3. 4. See M. Darels Narrat . fol. 5. pag. 2. See M. Darels Narrat . fol. 5. pag. 2. See M. Darels Narrat . fol. 6. pag. 1. Luc. 16. 27. 28. 29. 30. 31. See M. Darels Narrat . fol. 6. pag. 1. Reginald Skot in his discouerie of Witchcraft . D. F●lke , in 2. Thes ▪ ● . sect . 15. B●stow . Marc. 16. 17. 28. D. Cooper , in his sermons , pag. 78 Math. 7. 15. and 24. 23. 24. See M. Darels Narrat . fol. 6. pag. 1. See M. Darels Narration , fol. 4. pag. 2. 1. Ioh. 4. 1. Iob. 32. 9. Iob. 32. 8. Iob. 32. 6. 7. Iob. 32. 11. 12. Iob. 32. 18. 19. 20. 21. 22. Musculus in Ioh. 20. 29. Act. 1. 22. Luc. 11. 28. Ioh. 20. 29. Ioh. 20. 31. Rhem. testamen . in Ioh. 15. 24. sect . 7. Item , 2. Cor. 12. vers . 12. sect . 5. 1. Tim. 3. 14. 15. & 4. 15. 16. & 5. 7. 21. & 6. 13. 14. Tit. 1. 5. & 2. 1. 15. & 3. 8. 9. Rhem. testam . in Math. 17. 19. sect . 5. Item Marc. 13. 21. sect . 3. Item 2. Thes. 2. 9. sect . 15. D. Cooper in his sermons , pag. 78. Deut. 3. 1. 2. Math. 24. 24. Marc. 13. 2. 2. 2. Thes. 2. 9. 10. Apoc. 13. 13. 14. & 16. 14. & 19. 26. Psal. 19. 7. 2. Tim. 3. 15. Math. 10. 7. Marc. 6. 7. & 16. 20. Luc. 10. 9. 17. August . Confes. lib. 10. cap. 35. Aug. de ver● relig . lib. 11. cap. 25. Item , retract . 1. cap. 13. Chrisost. in Ioh. 2. hom . 22. in fine . Chrysost. in Math. 24. hom . 49. Item , in 1. Cor. 2. homil . 6. Glos. ordinar . in Marc. 16. 17. Nich. Lyra , in Marc. 16. 17. Hugo Cardinal . in Marc. 16. 17 Isidor . lib. de sum . bono . cap. 25. Theod. Beza Annotat. in Marc. 6. 13. Item , in Iames cap. 5. 14. M. Caluin . in Ioh. 20. 31. Bee-hyue of the Rom. church , cap. 2. fol. 233. 2. King. 4. 34. 1. Cor. 12. 28. Act. 20. 10. Iam. 5. 14. D. Cooper , in his sermons , pag. 78 D. Fulke to the Rhem. test . Mat. 17. 19. sect . 5. Item , ibid. in Marc. 13. 22. sect . 3. M. Dearing , his 7. Reading , Heb. 2. 4. Isa. 30. 22. Math. 12. 38. 1. Cor. 1. 22. Math. 15. 28. Luc. 16. 29. 31. 1. Cor. 14. 22. Pet. Martyr . in 1. Cor. 12. 11. Ioh. Caluin . in Act. 14. 11. Musculus , in Ioh. 1. 37. Bullinger , in Math. 10. 1. Gualter , in Math. 8. 16. Erasm. Sarcer . in Act 4. 30. Aug. de verit . accles . cap. 16. Tertul. con● . Marcion , lib. 3. Hyppocrates . See Skots booke of the discouerie of Witchcraft . fol. 453. Psal. 7. 9. 2. Cor. 13. 8. Prou. 28. 26. Notes for div A20000-e222020 The necessitie of recapitulating the premisses . 2. Cor. 13. 1. A summarie abridgement of the first Dialogue . A summarie abridgement of the second Dialogue . A summarie abridgement of the 3. Dialogue . A summarie abridgement of the 4. Dialogue . A summarie abridgement of the 5. Dialogue . A summarie abridgement of the 6. Dialogue . A summarie abridgement of the 7. Dialogue . A summarie abridgement of the 8. Dialogue . A summarie abridgement of the 9. Dialogue . A summarie abridgement of the 10. Dialogue . Isa. 1. 16. 17. Aug. in Psalm . 34. part . 2. Math. 5. 10. 1. Pet. 3. 13. 1. Pet. 2. 20. Eius est dest●uere : cuius : est construere . Gal. 6. 1. 2. Hieronimus , contra Luciferianos . Humanum est errare : Diabolicum perseuerare . See M. Darels Apolog. pag. 3● August , in sermone . Seneca de moribus . 
A14258	----	The hundred and ten considerations of Signior Iohn Valdesso treating of those things which are most profitable, most necessary, and most perfect in our Christian profession. Written in Spanish, brought out of Italy by Vergerius, and first set forth in Italian at Basil by Cœlius Secundus Curio, anno 1550. Afterward translated into French, and printed at Lions 1563. and again at Paris 1565. And now translated out of the Italian copy into English, with notes. Whereunto is added an epistle of the authors, or a preface to his divine commentary upon the Romans. Consideraciones divinas. English Valdés, Juan de, d. 1541. 1638 Approx. 681 KB of XML-encoded text transcribed from 178 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A14258 STC 24571 ESTC S119070 99854277 99854277 19687 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14258) Transcribed from: (Early English Books Online ; image set 19687) Images scanned from microfilm: (Early English books, 1475-1640 ; 978:22) The hundred and ten considerations of Signior Iohn Valdesso treating of those things which are most profitable, most necessary, and most perfect in our Christian profession. Written in Spanish, brought out of Italy by Vergerius, and first set forth in Italian at Basil by Cœlius Secundus Curio, anno 1550. Afterward translated into French, and printed at Lions 1563. and again at Paris 1565. And now translated out of the Italian copy into English, with notes. Whereunto is added an epistle of the authors, or a preface to his divine commentary upon the Romans. Consideraciones divinas. English Valdés, Juan de, d. 1541. Ferrar, Nicholas, 1592-1637. Herbert, George, 1593-1633. [32], 311, [13] p. Printed by Leonard Lichfield, printer to the Vniversity, Oxford : Ann. Dom. 1638. A translation by Nicholas Ferrar of: Consideraciones divinas. The notes are by George Herbert, whose name appears on 4*4r. Running title reads: The divine considerations of Iohn Valdesso. With a final errata leaf. Reproduction of the original in Princeton University. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual life -- Modern period, 1500-. Christian life -- Early works to 1800. 2002-12 TCP Assigned for keying and markup 2002-12 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 Rina Kor Sampled and proofread 2003-01 Rina Kor Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE HUNDRED AND TEN CONSIDERATIONS OF SIGNIOR IOHN VALDESSO : TREATING OF THOSE things which are most profitable , most necessary , and most perfect in our Christian Profession . WRITTEN IN SPANISH , Brought out of Italy by Vergerius , and first set forth in Italianat Basil by Coelius Secundus Curio , ANNO 1550. Afterward translated into French , and Printed at Lions 1563. and again at Paris 1565. And now translated out of the Italian Copy into English , with notes . Whereunto is added an Epistle of the Authors , or a Preface to his Divine Commentary upon the Romans . 1. COR. 2. Howbeit we s●…eak wisdome amongst them that are perfect , ●…et not the wisdome of this world . OXFORD , Printed by LEONARD LICHFIELD , Printer to the Vniversity . Ann. Dom. 1638. The Publisher to the READER . THese truly Divine Meditations or Considerations of Signior IOHN VALDESSO , a noble man of Spaine , ( who died almost an hundred yeares agoe ) having been so acceptable to pious Vergerius , to learned Coelius Secundus Curio , and to many other both French and Italian Protestants , that they have been translated out of the originall Spanish Copy , and printed three or foure times in those languages ; It seemeth to mee a reasonable and charitable desire to print them now in English , without any alteration at all from the Italian copy ; the Spanish being either not at all extant , or not easy to be found . It is certain that the book containeth many very worthy discourses of experimentall and practicall Divinity , well expressed and elegantly illustrated ; especially concerning the Do●…trine of justification and mortification : and yet ●…otwithstanding there be some few expressions ●…d similitudes in it , at which not only the weak ●…der may stumble , and the curious quarrell , but ●…o the wise and charitable reader may justly ●…lame . To have removed these few stumbling blocks , or offensive passages , by leaving them out , or by altering them , had not been the worke of a Translator , but of an Author ; besides the ill example of altering antient Authors , which is one of the greatest causes of the corruption of truth and learning . Therefore it hath been thought fit to print the Book , according to the Authors own Copy , but withall to give particular notice of some suspitious places , and of some manifest errors , which follow particularly expressed in the ensuing folios ; referring the rest ( if any there be ) to the judgement of the reader . He lived where the Scriptures were in no reputation , and therefore no marveil that he should speak so slightly of them ; but rather on the contrary , it may seem a marveilous thing in our eyes , to have a Statesman in those parts , at that time , so farre illuminated and taught of God as he was . May it please the Divine goodnesse , that every reader may reap the like comfort and profit to his soule by it , as the Translator and Publisher humbly and thankfully acknowledge that they have done , and they have their main scope and aime in publishing it . Glory be to God on high ! BRIEFE NOTES RELATING TO THE DVBIOVS AND OFFENSIVE places in the following CONSIDERATIONS . To the 3 CONSID. upon these words , Not for thy speech ! Other Law and other Doctrine have we . THese words about the H. Scripture suite with what he writes elsewhere , especially Consid. 32. But I like none of it , for it slights the Scripture too much : holy Scriptures have not only an Elementary use , but a use of perfection , and are able to make the man of God perfect 1. Tim. 4. And David ( though David ) studied all the day long in it : And Ioshua was to meditate therein Day and Night . Iosh. the 1. To the 3 CONSID. upon those words , As they also mak use of the Scriptures to conserve the health of their minds . All the Saints of God may be said in some sence to have put confidence in Scripture , but not as a naked Word severed from God , but as the Word of God : And in so doing they doe not sever there trust from God. But by trusting in the word of God they trust in God. Hee that trusts in the Kings word for any thing trusts in the King. To the 5 CONSID. Vpon these words . God regards not how pious , or impious we be . This place together with many other , a●… namely Consid. 71. upon Our Father ; and Consid. 94. upon these words ▪ God doth no●… hold them for good , or for evill for that they observe , or not observe &c. though it were the Authors opinion , yet the truth of it would be examined . See the note upon Consid. 36 To the 6 CONSID. The Doctrine of the last passage must be warily understood . First that it is not to be understood of actuall sinnes , but habituall , for I can no more free my selfe from actuall sinnes after Baptisme , then I could of Originall before , and without Baptisme . The exemption from both , is by the Grace of God. Secondly , among Habits some oppose Theologicall vertues , as Vncharitablene●…e oppos●… Charity , Infidelity , Faith ; Distrust Hope : Of these none can free themselves of themselves , but only by the Grace of God : Other Habits oppose morall vertues , as Prodigality opposes Moderation ; and Pusillanimity , Magnanimity : Of these the heathen freed themselves , only by the generall Providence of God , as Socrates and Aristides , &c. Where he sayes the Inflammation of the naturall ▪ he sayes aptly , so it be understood with the former distinction , for Fomes is not taken away , ●…t Accensio Fomitis ; the naturall concupiscence is not quite extinguished , but the hea●…e of it af●…waged . To the 11 CONSID. He often useth this manner of speech ●…leeving by Revelation , not by relation , whereby I understand he meaneth , Only the effectuall operation or illumination of the holy spirit , testifying , and applying the revealed truth of the Gospell ; and not any private Enthusiasmes , or Revelations : As if he should say ; a generall apprehension , or assent to the promises of the Gospell by heare-say , or relation from others , is not that which filleth the heart with joy and peace in believing ; but the spirits bearing witnesse which our spirit revealing and applying the generall promises to every one in particular with such syncerity , and efficacy , that it makes him godly , righteous , and sober all his life long ; this I call beleeving by Revelation , and not by Relation . To the 32 CONSID. I much mislike the Comparison of the Images , and H. Scripture , as if they were both but Alphabets and after a time to be left . The H. Scripture●… ( as I wrote before ) have not only an Elementary use , but a use of perfection , neither can they ever be exhausted , ( as Pictures may be by a plenarie circumspection ) but still even to the most learned and perfect in them , there is somewhat to be learned more : Therefore David desireth God in the ●…19 Psalme , to open his eyes that he might see the wondrous things of his Lawes , and that he would make them his study . Although by other words of the same Psalme it is evident , that he was not meanly conversant in them . Indeed he that shall so attend to the bark of the letter , as to neglect the Consideration of Gods Worke in his heart through the Word , doth amisse ; both are to be done the Scriptures still used , and Gods worke within us still observed , who workes by his Word , and ever in the reading of it . As for the Text , They shall be all t●…ught of God , it being Scripture cannot be spoken to the disparagement of Scripture ; but the meaning is this , That God in the dayes of the Gospell will not give an outward Law of Ceremonies as of old , bu●… such a one as shall still have the assistance of the holy spirit applying it to our hearts , and ever outrunning the Teacher , as it did when Peter taught Cornelius : there the case i●… plaine , Cornelius had revelation , yet Peter was to be sent for , and those that have inspirations must still use Peter , Gods Word : if we make another sen●…e of that Text ; wee shall overthrow all means , save catechizing , and set up Enthusiasmes . In the Scripture are Doctrines , these ever teach more and more . Promises , these ever comfort more and more Ro. 15. 4. To the 33 CONSID. The Doctrine of this Consideration cleareth that of the precedent . For as the servant leaves not the letter when he hath read it , but keepes it by him , and reads it againe and againe , and the more the promise is delayed , the more he reads it , and ●…ortifies himselfe with it ; so are wee to doe with the Scriptures and this is the use of the promises of the Scriptures . But the use of the Doctrinall part i●… more , in regard it presents us not with the same thing only when it is read as the promises doe , but enlightens us with new Considerations the more we read i●… . Much more might be said , but this sufficeth , he himselfe allowes it for a holy conversation and refreshment . To the 36 CONSID. On these words , Neither fearing chastisement for transgressiion ; nor hoping for reward , for observation , &c. All the discourse from this line till the end of this Chapter may seeme strange , but it is sutable to what the Author holds elsewhere , for he maintaines that it is Faiith and Infidelity that shall judge us now since the Gospell , and that no other sin or vertue hath any thing to doe with us ; if we believe , no sinne shall hurt us ; if we believe not , no vertue shall helpe us . Therefore he saith here we shall not be punished ( which word I like here better then chastizement , because even the godly are chastized but not punished ) for evill doing nor rewarded for weldoing or living , for all the point lies in believing or not believing . And with this exposition the Chapter is cleare enough , but the truth of the Doctrine would be examined , however it may passe for his opinion , in the Church of God there is one fundamentall , but else variety . To the XXXVII . CONSID. On these words ; That God is so delicate and sensitive &c. The Apostle saith that the wages of Sinne is death , and therefore there is no sinne so small , that merits not death , and that doth not provoke God , who is a jealous God. To the 46 CONSID. On these words , Exercise not thy selfe in anything pretending Iustification . He meaneth ( I suppose ) that a man presume not to merit , that is , to oblige God , or justify himselfe before God , by any acts or exercises of Religion ; but that he ought to pray God affection●…tely , and fervently to send him the light of his spirit , which may be unto him as the sunne to a Travellour in his journey , hee in the meane while applying himselfe to the duties of true Piety , and syncere Religion , such as are Prayer , Fasting , Alme●…-deedes , &c. after the example of devout Cornelius To the 49 CONSID. On these words , Remaining quiet when they perceive no motion , &c. In indifferent things there is roome for motions and expecting of them ; but in things good , as to relieve my Neighbour , God hath already revealed , his Will about it . Therefore wee ought to proceed , except there be a restraining motion ( as S. Paul had ) when hee would have preached in Asia , and I conceive the restraining motions are much more frequent to the godly , then inviting motions ; because the Scripture invites enough , for it invites us to all good , according to that singular place , Phil. 4. 8. A man is to embrace all good , but because he cannot doe all , God often chuseth which he shall doe , and that by restraining him from what he would not have him doe . To the same CONSID. Vpon these words , A man's free-will doth consist , &c. He meanes a mans fre-will is only in outward , not in spirituall things . To the same CONSID. On these words , Neithor Pharaoh , nor Iudas &c. could cease to be such . This doctrine however true in substance , yet needeth discre●…t , and wary explaining To the LVIII . CONSID. Vpon the seventh difference . By occasions ( I suppose ) hee meaneth the ordinary , or necessary duties , and occasions of our calling and condition of life ; and not those which are in themselves occasions of sinne ; such as are all vain conversations : For as for these , pious persons ought alwaies to avoid them : but in those other occasions , Gods Spirit will mortify and try them as gold in the fire . To the LIX . CONSID. Upon these words , And with doubtfulnesse I see he prayed in the Garden . To say our Saviour prayed with doubtfulnesse , is more then I can or dare say ; But with condition , or conditionally he prayed as man , though as God he knew the event . Feare is given to Christ , but not doubt , and upon good ground . To the LXII . CONSID. This Chapter is considerable , the intent of it , that the world pierceth not godly mens actions no more then Gods , is in some sort true because they are spiritually discerned . 1. Cor. 2. 14. So likewise are the godly in some sort exempt from Lawes , for Lex iusto non est pofita : But when he enlargeth them hegoes too farre . For first concerning Abraham and Sara , I ever tooke that for a weaknesse in the great Pat●…k : And that the best of Gods Se●…vants should have weaknesses is no way repugnant to the way . of Gods Spirit in them , or to the Scriptures , or to themselves being still men , though godly men . Nay they are purposely accorded in holy Writ . Wherefore as David's Adultery cannot be excused , so need not Abraham's Equivocation , nor Paul's neither , when he professed himselfe a Pharisee , which strictly he was not , though in the point of Resurrection he agreed with them , and they with him . The reviling also of A●…anias seemes by his owne recalling , an oversight ; yet I remember the Fathers forbid us to judge of the doubtfull actions of Saints in the Scriptures ; which is a modest admonition . But it is one thing not to judge , another to defend them . Secondly , when he useth the Word Iurisdiction allowing no Iurisdiction over the godly , this cannot stand , and it is ill Doctrine in a common-wealth . The godly are punishable as others , when they doe amisse , and they are to be judged according to the outward fact , unlesse it be evident to others , as well as to themselves that God moved them . For otherwise any Malefactor may pretend motions , which is unsufferable in a Common-wealth . Neither doe I doubt but if Abraham had lived in our Kingdome under government , and had killed his sonne Isaac , but he might have been justly put to death for it by the Magistrate , unleffe he could have made 〈◊〉 appeare , that it was done by Gods immediate precept . He had done justly , and yet he had been punished justly , that is in huma●… foro & secundum praesumptionem legalem . So may a warre be just on both sides , and was just in the Canaanites and Israelites both . How the godly are exempt from Laws is a known point among Divines , but when he sayes they are equally exempt with God , that is dangerous and too farre . The best salve for the whole Chapter , is to distinguish Iudgments There is a judgment of authority ( upon a fact ) and there is a judgment of the Learned ; for as a Magistrate judgeth in his tribunall , so a Scholar judgeth in his study , and censureth this or that ; whence come so many Books of severall mens opinions : perhaps he meant all of this later not of the former . Worldly learned men cannot judg spirituall me●… actions , but the Magistrate may . To the LXIII . CONSID. The Authour doth still discover too slight a regard of the Scriptures , as if it were but childrens meat , whereas there is not onely milke there , but strong meat also . HEB. 5. 14. Things hard to bee understood . 2. PFT . 3. 16. Things needing great Consideration . MAT. 24. 15. Besides he opposeth the teaching of the spirit to the teaching of the scripture , which the holy spirit wrot . Although the holy spirit apply the scripture , yet what the scripture teacheth , the spirit teacheth , the holy spirit indeed sometime doubly teaching both in penning and in applying . I wonder how this opinion could befall so good a man as it seems Valdesso was , since the Saints of God in all ages have ever held in so pretious esteem the word of God , as their Ioy , and Crowne , and their Treasure on earth . Yet his owne practice seemes to confute his opinion , for the most of his Considerations being grounded upon some text of scripture , shewes that he was continually conversant in it , and not used it for a time onely , and then cast it away , as he sayes strangely . There is no more to be said of this Chapter but that his opinion of the scripture is unsufferable . As for the text of S. PFT . 2. Ep. 1. 19. which he makes the ground of his Consideration , building it all upon the word uutill the day starre arise , it is nothing . How many places doe the Fathers bring about Vntil against the Heretiques who disputed against the Virginity of the blessed Virgin out of that text MAT. 1. 25. where it is said , Joseph knew her not , untill shee had brought forth her first borne Sonne , as if afterwards he had knowne her : and indeed in common sence , if I bid a man stay in a place untill I come , I doe not then bid him goe away but rather stay longer , that I may ●…peak with him or doe some thing ●…e when I doe come ; so 〈◊〉 . Peter bidding the dispersed Hebrews at●…end to the word till the day da●… , doth not bid them then cast away the word , or leave it off : but however he would have them attend to it till that time , and then afterward they will attend it of themselves without his exhortation . Nay it is observeable that in that very place he preferres the Word before the sight of the Transfiguration of Christ. So that the Word hath the precedence even of Revelations and Visions . And so his whole discourse and sevenfold observation falls to the ground . To the 65. CONSID. on these words , Acknowledging the benefit received by Iesus Christ our Lord ; like as it betides unto a thirsty Travellour , to whom & ●… . This comparison is infinitely too base , there is none of the references , which we have had with our Lord Iesus Christ , dissolved but infinitely perfected , and he shall ever continue our glorious head , and all the influences of our happinesse shall ever descend from him , and the chief our glory shall ( a●… I conceive ) consist in that which he saith amongst the last words that he spake in the 17. Iohn . v. 24. Father I will that they also whom thou hast given me ●…ee with me , where I am , that they also may behold the glory which thou hast given me before the foundation of the world . To which agreeth that which S. Paul writes , 2. THES . 1. chap. v. 9. To the 69. CONSID. upon these words , So much faith , as thereby to remove Mountaines . Divines hold , that justifying faith , and the faith of miracles are divers guifts , and of a different nature , the one being gratia gratis da●…a , the other gratia gratum faciens , this being given only to the godly , and the other sometimes to the wicked . Yet doubtlesse the best faith in us is defective , and arrives not to the point it should , which if it did , it would doe more , then it does . And miracle-working as it may be severed from justifying faith , so it may be a fruit of it , and an exaltation . 1. IOHN . 5. 14. To the 94. CONSID. By Hebrew piety , he meaneth not the very C●…remonies of the Iewes , which no Christian observes now , but an analogat observation of Ecclesiasticall , and Canonicall lawes , supe●…duced to the scriptures , like to that of Iewes , which they added to their divine law . This being well weighed , will make the Consideration easy , and very observeable : For at least , some of the Papist●… are come no●… , to what the Pharisees were come in our Saviours time . CELIO SECVNDO CVRIONE , A SERVANT OF IESVS CHRIST , to all those , that are Sanctified by God the Father , & saved , and called by Iesus Christ our Lord , The Mercy , the Peace , and the love of God be multiplied unto you . SEE here ( Brethren ) we make tender unto you , not of Boccace his Hundred Novelties , but of the Hundred and ten Considerations of Valdesso ; the great importance whereof I shall declare unto you . Many both Ancient and Modern , have written , of Christian afsayres , and of them , some better then others ; but who he is , next the Apostles of our Lord , and the Evangelists , that hath written more substantially , and Divine-like , then Iohn Valdesso , would perhaps be hard to finde . There be some of them that have left indeede many great and laborious Bookes ; but amongst them there are also many of little importance , and that are not much necessary to a Christian life , being fraught with unprofitable Questions , and Philosophicall dtsputations , from whence hath sprung a thousand inconveniences in the Church of Christ. And to give a proofe that I say the trueth in this matter , I set downe some of these inconveniences , whereby Iudgment may easily be given of the rest . First therefore , in a●… much as they have written huge Bookes , they could not avoid many falsities , follies , and vanities : For as the wise man testifieth , many words cannot want much vanity . Next , these great Writers have drawne all the Sriptures to Questions , and Disputations , and made as it were an Academy thereof , raising such doubts in every thing as they have made the Doctrine of the Son of God , and of his Apostles , and our most certaine , and infallible hope of Eternall life to become a matter altogether doubtfull . And this which I shall now adde , is not of lesse importance , then the other inconveniences ; and that is , that with their ample , and infinite volumes they have withdrawn , and estranged men from the study of the truly holy Scriptures , and from the Contemplation of simple verity , and instead of Christ's Disciples have made them mens Scholars ; So that we are come to that passe , as more and greater credit is given to those which are termed Doctors ( as if so be Christ and his Apostles were not the true , and Eternall Doctors and masters of the Church ) then to the simple Doctrine of Christ himselfe . This is the benefit and the edification that the Church hath reaped from these huge volumes ; which our Lord and Saviour Iesus Christ seeing , ( the safety of his Church being more deare unto him , then his owne life ) hee hath stirred , and raised up some , and opened their eyes , to the intent , that they should by litle and litle reduce his sheepe to the greene and healthfull pastures of holy Scripture , and to the pure , cleare , and sweet Fountaines of God's Word . And herein every one hath busied himselfe according to his talent , that is , the gift which hee hath received . But to me it seemes , and I hope it will doe so likewise to a●… that have a true relish of Christs Doctrine , that this our Author in these divine Considerations , and some other writings of his , hath so well considered and propounded to all our Considerations the duties of a Christian man , that there are but a few , very few , that can goe before him . He hath not indeed writ so huge a Volume , nor scribled so much paper : No , the Bookes which he hath written , are litle , and few , but pure , cleare , and truly Divine . Many have written of the vertues , manners , and duties of a wise and good man , as Aristotle , Panetius , and Cicero , and amongst Christians , Ambrose ; and in our age , Thomas Venatorius : But none of all these hath intreated with such sublimity , nor made such effectuall demonstration , nor discoursed with such sweetnesse , nor with such Maiesty , nor with such authority , nor with such grace , as our Valdesso . This , this is that which truly deserves to be entitled the Booke of Christian duties , the Booke of Christian demon●…rations , and of truly divine speculations . Herein is shewed the Originall , the Cause , the Progresse , and the End of every motion , of every action , of every event , that is done under heaven , either by God or the Divell , or by the godly , or by the wicked man ; and all this from cleare , certaine , and unquestionable Principles of holy Scrip●…ure , accompanied with so good , and proper examples , and similitudes , and compassions , and divisions , and definitions , that unlesse we will be too too obstinate , and out of common sense , we must needs come to agreement touching that which a man owes unto God , to himselfe , and to his Neighbour . And further , what the benefit of Christ is , and to whom it is profitable , what the infirmity , and what the Power of Christ is , his abasement , an●… his exaltation , our owne Mortification , and our Vivification , Election , and Reprobation , and a thousand other like good and profitable heads are here to be clearly learned in such manner , as growing practique in this Booke you shall come to understand all things necessary to holy Scripture better then by the great and many Commentaries of many others . Now for this great , and heavenly treasure we are all debtors to M. Peter Paul Vergerius , as the instrument of the divine Providence in causing it to be printed for the view , & enioyment of every one . He comming from Italy , and leaving his feigned Bishoprick to come unto a true Apostleshippe , whereunto he was called by Christ , brought with him many excellent compositions , doing herein , as men use to doe , when their houses are on fire , or their City sack'd , and ruin'd ; every one endeavours to escape away with the best , and most precious things that he hath : so our Vergerius esteeming nothing more deare then the glory of our Lord and Saviour Iesus Christ , brought away with him those things , which might best serve to the illustration and enlargement thereof . Hee abandoned therefore the earthly treasures , and brought away with him the heavenly , and divine treasures , amongst which this is one of the best , and most rare that can be imagined . And knowing that good , and excellent things become so much greater , better , and more praise-worthy , as they become more common , hee left unto me these hundred and ten Considerations , that I should cause them to be put in print , which I have , as you see accordingly performed with as much diligence as I have known , or beene able to use . These Considerations , as many well know , were first written by the Author in the Spanish language , but afterward by a certaine pious and worthy person translated into Italian . Yet have they not beene able altogether to quit those forms of speech which are proper to Spain . And besides there are some words , though not many , of the language of the Author For Iohn Valdesso was by Natiō a Spaniard of noble kindred of an honourable degree , and a resplendent Chevali●…r of the Emperour , but a much more honourable & resplendent Chevalier of Christ. True it is , he did not much follow the Court , after that Christ had revealed himselfe unto him , but abode in Italy , spending the greatest part of his life at Naples , where with the sweetnesse of his Doctrine , and the sanctity of his life hee gained many Disciples unto Christ ; and especially among the gentlemen , and Cavaliers , and some Ladies : he was very eminent , and most praise-worthy in all kind of praise . It seemed that hee was appointed by God for a Teacher , and Pastor of noble and illustrious Personages : Although hee was of such benignity , and charity , that hee accounted himselfe debtor of his Talent to every me ane and rude person , and became all things to all men , that he might gaine all to Christ. And not this alone , but he gave light to some of the most famous Preachers of Italy , which I very well know , having conversed with them themselves . He never had wife , but lived most continently , nor did he attend to ought else , as much as he could , then unto tru●… Mortification , in which death overtaking him , hee became perfectly mortified , so to b●… perfectly quickned in the Resurrection of the Iust , and to enioy our Lord Christ. He died in Naples about the yeare 1540. Hee hath left behinde him also certaine other good , and pious Compositions , which as I hope shall by Vergerius his meanes be communicated ●…nto you . Goe to then , Brethren , and Sisters , in the Love of God , and in the precious blood of Christ Iesus , take this Treasure , and thinke withall , that the benefit lies not in having , and possessing it , but in the use and fruit , that is thence to be gathered . He hath made Consideration of these good things not to give nourishment to the imagination only , but likewise to put in execution that which hath been considered , and resolved on . It is necessary indeed , that wee should have the knowledge , but it is necessary like wise to accompany the practice therewith , in as much as the commendacommendation of every v●…rtue ▪ and art consisteth in the practice , and in the performance of action agreeable to that vertue and Art. And you that wast all your time idly in reading of Boccace his hundred Novelties , and the like , lay them a while aside , and read these Considerations of Valdesso , which are indeed tru●… Novelties . For in them is treated of that great Divine , and ioyfull new and gladsome tydings of the Gospell of Iesus Christ , of the great Pardon for sins , of the Reconciliation made with God by the death of the Sonne of God. Here you shall finde the true and holy Enamourments of God , and of Christ with mankind . Here you shall understand the true Embraces , and the true Kisses given by meanes of the holy Spirit . And last of all you shall here finde where the true delights and pleasures of those soules are , which are enamoured of God and of Christ , and disenamoured of the world . And if happily the language se●…me not so spruce and dainty , as that of Boccace , call to minde that which great Paul the Apostle of Christ Iesus hath said , that the Kingdome of God stands in the power of the Spirit , and not in excellency of speech . Howbeit to say truth , neither is this manner of speech to be slighted : For I verily find it exceeding proper , and good to expresse that which is intended ; and that is the chiefe vertue of every Writer . But I will here put an end to my discourse , that I may no longer deprive you of the sacred reading of these divine Considerations , which you also reading , and that with diligence , and praiers to God for me and all others , shall take into due Consideration : To the end , that we may came all to be enamoured of Christ , and incorporated in him , as hee is incorporated in us ; To whom be Honour and Glory everlasting ! From Basill the 1 of MAY , 1550. A TABLE OF THE HVNDRED AND TEN CONSIDERATIONS . HOw it is to be understood , That man was created after the Image , and Likenesse of God. 2 That mans happinesse consisteth in knowing God , and that wee cannot know God , except we first know Christ. 3 In what the Sonnes of God differ from the Sonnes of Adam . 4 From whence the revengefull affection proceedes in men : And what effects the long sufferance causeth , wherewith God goes deferring the revenge of those iniuries which men doe unto him . 5 The difficulty that is to enter into the Kingdome of God , how it is to be entred , and in what it consists . 6 Two Depravations of man , the one naturall , the ●…ther acquisite . 7 That God will that wee should remit unto him the execution of all our desires . 8 The Covenant whi●…h Iesus Christ our Lord made between God and man. 9 An excellent Priviledge of Piety . 10 In what manner the estate of the Christian person , that believes with difficulty is better then of that person , ●…hat believes with ease . 11 In what manner Gods being Iust doth r●…dound to the profit of them that by Revelation believe in Christ. 12 In what manner the reason of our inward man serves us to that which the eyes of our outward man. 13 A Comparison which sheweth in what the benefit , which the Regeneration of mankind hath received from God by Christ Iesus doth consist . 14 Amongst the things which Christian piety obligeth us to believe what that is which is believed with greatest difficulty . 15 How Christian persons ought to governe themselve , in their tribulations , afflictions , and troubles . 16 That the promises of God belong to them who believe them . 17 In what manner a man ought to resolve himselfe touching the world , and touching himselfe , that he may become a true Christian. 18 In what things that person ought to be exercised who pretends , and desires to enter , and to persevere in the Kingdome of God ; and what a man puts of his owne thereunto . 19 That the Christian life consisteth in this , that a man esteeme himselfe dead to the world , and pretend to live to God. 20 That in the infirmity , amendment , and health of the mind men ought to governe themselves as in those of the body . 21 The difference of sinnes , and sinners . The obligatio●…s of piety . The signes of piety and impiety . 22 For what reason God gives a child unto a pious person , and suddenly takes him away . 23 That in him whom God disenamours of the world , and enamours of himselfe , the selfe same things be fall , as doe to him that disenamours himselfe of one woman , and emours himselfe of another . 24 That those persons , who are governed by the holy Spirit , in their serving of God pretend to encrease in the love of God. 25 In what sort pious persons are moved to put in execution the Justice of God. 26 That the flesh , whilst it is unregenerated flesh , is the enemy of God , and that Regeneration is properly the worke of the holy Spirit . 27 That by Mortification a Christian man maintaines himselfe in his resolution , and by reduoing of his mind to God , he maintaines himselfe in the certainty of Gods Providence ▪ 28 For a man to assure himselfe of his Vocation . 29 That to believe with difficulty is a signe of Uocation . 30 That God in communicating spirituall things unto us , dealeth as in giving us the fruits of the earth . 31 That the livelinesse of affections is more dammageable , then that of the Appetites ; and that it is necessary , that both the one , and the other should be mortified . 32 In what consisteth the abuse , and in what co●…sisteth the use of Images , and of the holy Scriptures . 33 In what manner through the patience , and through the consolation of the Scriptures wee maintaine our selves in hope . 34 In what doth consist the benefit which men have obtatned from God by Christ. 35 Whence it is , that that difficulty comes which pious persons have to continue in that which appertaines to piety , and justification . 36 In what the Christian liberty doth consist ; ho●… it is knowne ; and how it is exercised . 37 That they that know God by mens relation , have a false opinion of him , and they that know him by the holy spirit , have a good . 38 By a comparison is shewed in what the errour of false Christians doth consist ; and what thing that is , which true Christians doe . 39 That quickening answereth to mortification , and the glory of the resurrection answereth to quickening . 40 Two wills in God , one mediate , and another immediate . 41 That God will , that pious persons should know , that all things are to come from him , and that they should pretend to have them all of him . 42 In what sort a pious person ought to governe himselfe in the state of prosperity , and in inward adversities . 43 How a pious person may assure himselfe to have obtained piety , and justification by the spirit , and not by humane wisdome . 44 In what manner a man shall know what fr●…it he●… hath made in mortification : and what is the cause , that they who apply themselves to piety , are sollicited by affections , and appetites , with which they were never before sollicited . 45 When●…e the feare of death proceeds in pious persons ; and that it is a signe of Predestination for a man to content himselfe that there should be another life . 46 That they , who walke through the Christian path without the inward light of the holy spirit , are like unto them that walke in the night without the light of the Sun. 47 Foure Countersignes to know them by , who pretend piety , and the spirit ▪ not having either t●…e one , or the other . 48 That he who prayes , and workes , . and understands , doth then pray , worke , and understand as he ought , when he is inspired to pray , to worke , and to understand . 49 Whence it proceeds , that humane wisdome will not attribute all things to God ; and in what manner they ought to be attributed to him . 50 In what the depravation of man doth consist , and in what his reparation doth consist . In what Christian perfection doth consist . 51 In what manner God makes himselfe to be felt , and in what manner God makes himselfe to be seene . 52 That a Christian ought to put an end to the affection of ambition , which doth consist in growing ; and also to that , which doth consist in conserving . 53 In what matter the men of the world attending unto honour , are lesse vi●…ious , then attending unto conscience . 54 That prayer , and consideration are two bookes , or interpreters , very sure ones to understand holy Scripture : and how a man ought to serve himselfe of them . 55 Against curiosity ; and how the holy Scriptures ought to be read without curiosity . 56 Which is the most certaine , and most secure way to obtaine perfect mortification . 56 Whence it comes to passe , that by the knowledge , and sence of the things of God the flesh is mortified . 58 Eight differences between them who pretend , and procure to mortify themselves with their proper industry , and them , who are mortified by the holy spirit . 59 That in the motives to pray the spirit doth certify a man , that he shall obtaine that which he demands . 60 Whence it proceeds , that the superstitious are severe , and the true Christians are mercifull and pitifull . 61 In what manner a pious person governes himselfe in those things that befall him . 62 That humane wisdome hath no more Jurisdiction in the judgement of their works who are Sonnes of God , then in the judgement of the proper works of God. 63 That the holy Scripture is like a candle in a darke place , and that the holy spirit is like the Sunne : this shewed by seven conformities . 64 In what manner Jesus Christ our Lord will bee followed and imitated . 65 How that is to be understood , which S. Paul saith , that Christ reigneth , and shall reigne , untill the resurrection of the just be made , when he doth consigne his kingdome to his Eternall Father . 66 In what manner the malignant spirit is more Impetuous , then the holy spirit . 67 That in the regenerate onely by the holy spirit there being experience of the things of God , there is also certification of them . 68 That the desire of knowledge is an imperfection in a man , contrary to the judgement of humane wisdome . 69 That a man ought alwaies to acknowledge himselfe incredulous , and defective in faith : and that there is so much faith in a man as there is knowledge of God and Christ. 70 In what those three guifts of God , faith , hope , and charity doe consist , and in what their eminency amongst oth●…r guifts doth consist : and the eminency of charity amongst the thee guifts . 71 Upon the most holy prayer of Our Father . 72 That man pretending that part of the image of God which did not appertaine unto him , lost that part which did appertaine to him . 73 That the Vnion betweene God and man is made by love : that love growes from knowledge : what a kinde of thing knowledge , love , and Vnion is . 74 That it betides to pious persons in spirituall things , as it befalls in outward things ●…o him , who having beene blinde begins to see . 75 How it is understood , that God coummunicates unto us his divine treasures by Christ : how God reignes by Christ , and how Christ is the head of the Church . 76 What thing scandall is , and in what manner Christian persons ought to governe themselves in the scandall . 77 Two contrarities betweene them that live according to the flesh , and them that live according to the spirit . 78 Two griefes , one according to the world , and the other according to God : and two weakenesses , one according to the flesh , and the other according to the spirit . 79 How perilous the errours be which men doe pretending piety . 80 What Gods intent is demanding of m●…n that which of themselves alone they cannot give him : and why he gives them not at once all that which he will give them . 81 Two weaknesses in Christ , and his members , and Two Powers in him and them . 82 In what properly consisteth that Agony which Iesus Christ our Lord felt in his Passion , and in his death . 83 Five considerations in the resurrection of Christ. 84 That only the incoporation in Christ is that which mortifies . 85 Foure manners by which a christian knowes God by meanes of Christ. 86 To know the inward motions , when th●…y are of the holy , when they are of the malignant spirit , and when of a mans proper spirit . 87 That all the creatures were spoyled in mans depravation , and that they shall be restored in mans reparation . 88 What the cause may be , that God commanded man that he should not eat of the tree of the knowledge of good and evill . 89 Six causes , for which it seemes necessary that the Sonne of God should live in t●…at manner and that forme of life , wherein he did live . 90 In what the christian perfection , the duty , and d●…corum doe consist . 91 That onely the Sonnes of God have certaine satisfaction in every thing . 92 In what manner mortification is the proper countersigne , by which we know our selves the Sonnes of God. 93 That that suffering is most christian and most acceptable to God , in which he that suffers , findes least of his owne will. 94 Three sorts of conscience , one by the law naturall , & the other by the written lawes , and the other by the Gospell . 95 That men are incapable of the divine generation of the Sonne of God ; and of the spirituall regeneration of the ●…onnes of God. 96 That then a man knowes himselfe a Pilgrim in this world , when because God loves him , the world persecutes him . 97 Whether justification be a fruit of piety , and whether piety be a fruit of justification . 98 How that is to be understood , that the holy Scripture saith , attributing condemnation sometimes to infidelity , and sometimes to evill works , and salvation sometimes to faith , sometimes to good works . 99 Whence it proceeds , that men believe not that all our sinnes were chastized in Christ , or they believe it with difficulty . 100 That the fruits , which in christian persons in the beginning of their incorporation in Christ seem of the spirit , are of the flesh . 101 Whence it proceeds , that the impious cannot believe , that the superstitious believe with ease , and that the pious believe with difficulty . 102 That christian faith hath necessity to be confirmed with experience ; of what kind the experience is , and how it i●… obtained . 103 Against the imagination with which our christian faith is troubled . 104 That Baptisme through the faith of the Gospell is efficacious even in children who dye before they come to the age to be able to approve their being baptized . 105 Three Principles whence the ignorances arise , with which men erre against God. 106 That that which the Scripture calls the knowledge of good and evill the wise men of the world have called , and doe call naturall light , prudence , and humane reason . 107 In what manner from a man 's not knowing himselfe , nor God , there is caused in him an impossibility in accepting the grace of the Gospell . 108 In what manner the evill of Adams disobedience appertaines to us all : And the good of Christs obedience reacheth unto us all . 109 The conceit , which as a christian I have at present of Christ , and of them who are the members of Christ. 110 That the spirituall guifts are not understood , untill they be possessed . BEing desired by Mr Vicechancelor Dr Baylie to peruse this Book , entituled [ The Hundred and ten Considerations of IOHN VALDESSO , ] and to give a censure of it ; I cannot but much approve and commend the greatest part of it , as very worthy of the Presse , and a Christians reading . There be some passages obscure , dubious , and offensive , wherein notwithstanding , the Publisher has given me satisfaction , and I doubt not but his Annotations in the Preface together with M. Herberts Apologie for the offensive places will doe the like to every unpreiudicate and unpartiall Christian Reader . THOM. IACKSON CCC . Pres. A Copy of a letter written by M c George Herbert to his friend the Translator of this Book . MY deare and deserving Brother , your Valdess●… I now returne with many thanks , and some notes , in which perhaps you will discover some care , which I forbare not in the midst of my griefes ; First for your sake , because I would doe nothing negligently that you commit unto mee ; Secondly for the Authors sake , whom I conceive to have been a true serv●…nt of God ; and to such , and all that is theirs , I owe diligence ; Thirdly for the Churches sake , to whom by Printing it I would have you consecrate it . You owe the Church a debt , and God hath put this into your hands ( as he sent the fish with mony to S. Peter , ) to discharge it : happily also with this ( as his thoughts are fruitfull ) intending the honour of his servant the Author , who being obscured in his own country he would have to flourish in this land of light , and region of the Gospell , among his chosen . It is true , there are some things which I like not in him , as my fragments will expresse , when you read them ; neverthelesse I wish you by all meanes to publish it , for these three eminent things observable therein : First , that God in the midst of Popery should open the eyes of one to understand and expresse so clearely , and excellently the intent of the Gospell in the acceptation of Christs righteousnesse ( as he sheweth through all his Considertions ) a thing strangely buried , and darkned by the Adversaries , and their great stumbling-block . Secondly the great honour and reverence , which he every where beares towards our deare Master and Lord , concluding every Consideration almost with his holy Name , and setting his merit forth so piously , for which I doe so love him , that were there nothing else , I would Print it , that with it the honour of my Lord might be published . Thirdly , the many pious r●…les of ordering our life , about mortification , and observation of Gods Kingdome within us , and the working thereof , of which he was a very diligent observer . These three things are very eminent in the Author , and overweigh the defects ( as I conceive ) towards the publishing thereof , &c. Bemmorton Sept. 29. THE HVNDRED AND TEN CONSIDERATIONS OF VALDESSO . Translated out of the Italian Language into English. CONSIDERATION I. How it is to be understood , that man was created after the Image and Likenesse of God. MANY times haue I deliberated to understand , in what that Image , and Likenes of God , after which the holy Scripture saith Man was created , doth properly consist ; and whilst I have endeavoured to understand by reading , I haue not profitted at all : For reading drew me now to one opinion , & by and by to another , untill at last endeavouring to doe it , by Consideration it seemed to me to understand , or at least to haue begun to understand it . The selfe same God that hath given me that which I have attained , shall ( I am assured ) give me that , which I yet want . The Image , and Likenesse of God , as I understand , consisteth in his proper essence , in as much as he is impassible , and immortall ; and as much as he is benigne , mercifull , just , faithfull , and true . With these Qualities , and with these perfections I understand that God created man in earthly Paradise , where , before he became disobedient to God , he was impassible , and immortall , hee was good , mercifull , just , faithfull , and true . This Image , and likenesse of God , as I understand , the first man lost for his disobedience to God , and so hee remained passible , mortall ; he remained wicked , cruel , impious , unfaithfull , and a lyar . After that I haue understood this by Consideration , willing to confront it with the holy Scripture , I finde it doth much , and well agree with that , which S. Paul saith Ephes. 4. and Colos. 3. and by so much the more am confirmed in my Consideration . And passing on farther I understand that this Image of God was in the person of Christ , as much as belongs to the soule , before his death ; so that he was benigne , mercifull , just , faithfull , and true : And after his resurrection , as much as belongs both to soule and body , in as much as over and aboue benignity , mercifulnesse , justice , truth , & faithfulnesse , he also doth possesse immortality , and impassibility . And farther then this I understand , that they , who being called , and drawne by God unto the grace of the Gospell make the justice of Christ to become their own , & are incorporated in Christ , doe in this present life recover , in part , that part of the Image of God , which appertaines to the soul ; and in the life everlasting , they recover that part also which appertaines to the body . And by this meanes we shall all come through Christ , to be like unto God , as Christ is ; every one in his own degree , Christ as the Head , and we as the Members . And verily it shall be a marveilous happinesse , to see goodnesse , mercifulnesse , justice , faithfulnesse , and truth in men ; and to see them also impassible , & immortall , to see them much like to Christ , and to see them much like to God : and to see , that together with this happinesse of men , the glory of God encreaseth , and the glory of the sonne of God encreaseth ; by whose meanes we shall all acknowledge to haue obtained our happinesse , acknowledging all of us for our Head the selfe same Iesus Christ our Lord. CONSID. II. That mans happinesse consisteth in knowing God , and that we cannot know God , except we first know Christ. MAny men haue laboured much , desiring to understand in what a mans happines doth properly consist : and having endeavoured this , as men by humane wisdome , haue all of them erred in their imaginations , as they likewise erre almost in all other things , which they endeavour to know by the selfe same meanes . This matter , which I say , so many haue with much l●…bour desired to understand , Iesus Christ our Lord teacheth us in one word , saying , This is eternall life , that they may know thee , the only true God , and whom thou hast sent Iesus Christ ! As if he should haue said , herein consisteth mens happinesse , That they should know God and Christ. But how ever Christ teach it , none understand it , but they that leave to be men , that is , they which leave the image of Adam , and take the image of Christ : for these only know Christ , and in Christ , and through Christ they know God. Men , whilst they remain still men , come indeed to a certain knowledge of God ▪ by the contemplation of the creatures , but they find not happinesse in this knowledge . For in truth happinesse doth not consist therein , consisting only in that knowledge of God , which they get that leaue to be men , and know God , as they are incorporated in Christ , first knowing Christ. And to them , as I understand the reading of holy Scripture , and the contemplation of the creatures , serves to encrease , and augment in them that knowledge of God , in which happinesse , and eternall life are found . That knowledge of God , which they get , who know him by the creatures , as I understand , is like to that know ledge which an ill Painter gets of a most perfect Painter , by seeing the things which he hath depainted . And that knowledge of God , which they get , who know him by the holy Scriptures , as I understand , is like to that knowledge which an ignorant man , and unlearned gets of a most famous learned man , by reading the things which he hath written And that knowledge of God , which they get , who know Christ , & are incorporated in Christ , as I understand , is like to that knowledge which I haue of the Emperour , by having seen his image , & by having had very particular information of all his usages , by the relation of persons , who are very inward with the Emperour . And they that know God after this manner , as I understand , know God in the reading of holy Scripture , as a learned man knowes one that is very highly learned , by reading of his works . And the selfe same , as I understand , knew God by contemplation of the creatures , as a good painter knowes a most perfect painter , by viewing the things which he hath depainted . Having understood this , I understand in what the happinesse of man doth consist : and I finde my selfe to bee happy ; and I understand much better then I did before , the great obligation that men haue to God , and to the Sonne of God our Lord. CONSID. III. In what the Sonnes of God differ from the Sonnes of Adam . IN as much as we suffer our selves to be ruled , and governed of God , in so much are we ●…e sonnes of God : so saith S. Paul , They which are led by the spirit of God , they are the sonnes of God. And certainly so it is , that he that is the sonne of God suffers himselfe to be ruled , and governed of God ; and that he , who suffers himselfe to be ruled , and governed of God , is the sonne of God. And on the contrary , they who rule and govern themselues by humane wisdome , they are the sonnes of Adam : and the sonnes of Adam rule and govern themselves by humane wisdome , neither knowing , nor feeling any other regiment , or goverment : I understand this regiment , and goverment , as well touching that which belongs to the body , as touching that , which appertaines to the soule . The sonnes of Adam ruling , & governing themselues by their own humane wisdome , haue certain Rules , and Medicines to conserve themselves , & to maintain themselves healthfull , and they have others to regain health when they are infirm , having , as they have , Hearbs , and Boots , and many other things , that serve to this effect . But the point lieth , that they know at what time , and season to make use of these things , which is almost impossible . The selfe same sonnes of Adam haue to conserve , and maintain their soules in Purity and simplicity , the Law of God , and they haue the Doctrine of Christ , & his Apostles . The point lies , that they know how to understand this Law , and this Doctrine , and that they know how to make use of it ; which I hold to bee much more impossible . And in case that both the one , and the other were possible , I should peradventure say , that as if they knew how to make use of the creatures , they should conserve themselves , and maintain themselves healthfull ; so likewise if they knew how to make use of the holy Scriptures , they should conserve , and maintain themselves healthfull . But holding both the one , and the other for impossible , I doe equally hold it impossible , that a sonne of Adam should maintain himselfe with bodily health , or with spirituall health . The Sonnes of God as they goe mortifying their humane wisdome , goe equally renouncing the utility of the medicine , with all other things conjoyned , and pertaining thereunto , holding only for Physitian the selfe-same God , who is to them a Father , by whom they are immediatly governed , & maintained in corporal health ; if not as much as they themselves would , at least as much as is sufficient , and may serve for their spirituall health , which is the principall in them . God suffereth them to fall into infirmity , but sometimes to mortify them , sometimes to try them , and sometimes that they may know him for their Father , & Lord : And when they are infirme , hee oft times heales them without using the medicines , which the sonnes of Adam use . These selfe same sonnes of God as they goe approaching to God , they goe becomming like unto them of Samaria , that said unto the woman , Not for thy speech : they also saying unto holy Scripture , Not for thy speech : Other law , and other Doctrine haue we , that maintaines and conserves us in holinesse , & justice . This is the Spirit of God which abides in us , which rules , and governes us in such manner , that no need haue we of other regiment , nor of other goverment , so long as we shall not sever our selves from our heavenly Father . And as it is possible that a man may be the son of God , and suffer himselfe to be ruled , and governed of God : so is it possible , that a sonne of God should conserve , and maintain himselfe in bodily and spirituall health . The sonnes of God will make use of the Physitians , & of the physick to conserue the health of the body , as they also make use of the Scripture to conserve the health of their mindes : but they doe it without putting cōfidence either in this , or in that ; for all their trust stands put in God. They make use likewise , to conserve the health of their bodies , of the observation of times , and places , as they make use of some ceremonies to cōlerve the health of their soules . This they doe rather to conforme themselues in the outward with the sonnes of Adam , then because they feel themselves needing of such observations : forasmuch as they being govern'd by God alone , observe the will of God , and wholly depend on it . These truths they understand that prove them , the others finde in them many intricacies . For the naturall man perceives not the things that are of the spirit of God : alwaies he blames them , and condemnes them . That I may be the better understood , I put this Example : There are two men would passe a great river by wading ; there comes to them one that is experienced in the river , and saith unto them in this manner ; If you will passe of your selues alone , you are to enter here-away , & when you are entred , you are to govern your selves thus , and thus : and if so be you will that I should passe you over , come after me , and haue no feare . Of these two men , one confident in his own wisdome , upon that which hath been told him , puts himselfe alone into the water : by him I mean the sonnes of Adam . The other having confidence in him , that is experienced in the river , goes after him : by him I understand the sonnes of God. And as I hold for certain , that the presumption , and errour of the sonnes of Adam , is much greater folly , then then that of him , who when hee might passe the river with a Guide , and safely , puts himselfe to the hazard to passe it alone so I hold it for certaine , that the prudence , and discretion of the Sonnes of God , that suffer themselves to be ruled , and governed by the spirit of Christ , is much greater then that of that man , that chooseth rather to passe the river with a Guide , then alone . And it is to be understood , that in as much as wee are Incorporated in Iesus Christ our Lord , in so much are wee the Sonnes of God. CONSID. IV. From whence the revengefull affection proceeds in men●… And what effects the long sufferance causeth , wherewith God goes deferring the revenge of those injuries , which men doe unto him . PVtting on one part all the offences that from the beginning of the world untill this present day , have been done by men one towards another ; and putting on the other part onely those , which one man inone day only doth to God ; It seemes to me to behold beyond all comparison a greater Quality and Quantity of these , then of them . Passing on further , and considering the Revengefull affections in men so extreame , that there are very few injured , who being able to revenge themselves doe not take revenge : And considering in God , that hee being able with one beck to anihilate all those that offend him , he doth not anihilate them , but rather tolerates them , and comports , and gives unto them of his good things ; I have set my self to examine , whence this revengefull affection in men proceeds ? And what effects the Patience of God doth worke ? And I hold for certaine , that the revengefull affection in men proceeds from the depravation of the first man : confirming my selfe in this , that if humane nature had not been depraved , men would have been most estranged from all revenge . For the first man being created unto the Image , and likenesse of God , it is a manifest thing he was created with an affection estranged from revenge , as we know it to be in God. This is for that which belongs to men . From the patience , with which God suffers the injuries , which are ordinarily done him , I consider , that all these effects proceed worthy ( according to my judgement ) of great consideration . The first is , that many of the injurers , and impious , become servants , and pious , which would not come to passe , if they be punished in their injuring . The second , that if God should suddainly punish the wicked , in a short space all the wicked that are in the world would be consumed ; And there being no wicked , the pious would not have the meanes to exercise their piety , the which is necessary should be exercised , to the intent , that being purified it may shine out to the glory of God. The third is , that pious men considering how God is estranged from revenge , and remembring themselves , that that which belongs to them in this present life , is to recover the Image of God , with which the first man was created , they should reduce their mindes to leave all affection of wrath , and of revenge ; saying , when they are assaulted , these , and other like words , My intent is to recover the Image , and likenesse of God , with which the first man was created . This was altogether estranged from revenge , for as much as God being able to revenge himselfe doth not revenge himselfe : And therefore it belongs not to me to revenge my selfe , but to doe that which my God doth , to whom I procure to liken my selfe . These three effects I finde redound to the gaine of the pious : And I finde other two , which redound to the damage of the impious . The first of which is , that by how much they live the longer , by so much the more doe they offend , and doe injuries : And in this manner they goe accumulating , and increasing eternall condemnation . The second is , that with the unquietnesse , and travaile that they suffer in their owne consciences , they begin to feele in this life that which they are to suffer in the other . They desire to dye , supposing to be free from their punishment : And on the other fide they would not dye , doubting that it should be augmented unto them . In so much , that through the patience , wherewith God suffers , and deferres the revenge of the injuries , which men doe unto him , I finde three profits of the pious , and in the selfe-same I finde two damages of the wicked . Whereupon it seemes to me , that even as the good redounds to the damage of the wicked ; so also that which seems evill , redounds to the profit of the pious , that doe hold , and embrace that piety , which is obtained by faith in Iesus Christ our Lord. I will here adde three things , the first , that God commanding me , that I should pardon them that doe me injury , it is the selfe same as to command me , that I should be like unto him , and that I should doe as hee doth . Secondly , that the affection of revenge proceeds from a base minde , and that the inclination to pardon proceeds from a generous . Thirdly , that a Christian man seeing that he can with greater ease pardon an injury , then revenge it , he knowes that God will have from him that , which is very easie for him to doe , and that which is more convenient for him , and more profitable to him . And by this meanes I know how great the love is which God beares unto men , for whom he hath executed the rigour of his justice in his onely begotten sonne Iesus Christ our Lord. CONSID. V. The difficulty that is to enter into the kingdome of God ; how it is to be entred , and in what it consists . NAturally man trusteth not himselfe of another man , but in that which he cannot doe of himselfe : nor also doth he put confidence in God , except in that , which hee knowes , and sees , that hee is not able to obtaine by meanes of any creature : so great is the impiety of mans minde And hence it proceeds , that he who hath greater favour of the creatures , doth bring himselfe with greater difficulty to have confidence in God. That this is true , we may from hence understand , that of infirme people they are onely brought to remit themselves to the will of God , that have not the meanes to pay Physitians , nor physique , and they who although they have meanes , are come to those tearmes , that they have no more hope at all neither in the one , or other of these things . From whence I consider the perversity of man , and I also consider the goodnesse of God , in as much as he doth help , and favour them , who when they can doe no otherwise , remit themselves to his divine will ; and for the rest he regards not how pious , or how impious we be , but only hath respect to this that he hath promised his help to them , that shall remit themselves to him , and that it belongs to him to maintain his promise . That this is true , we haue the proof every houre , not only in that which we have of sicknesse , but also in all other things , that befall men in this present life . This selfe same thing which we see by experience in outward things , I hold for certain , that we may also see in inward things , forasmuch as a man is never brought to remit to God his justification , nor his resurrection , nor his eternall life , untill he see , and know , that this cannot be obtained by meanes of the creatures . Now considering that as well for outward , as for the inward things the rich man hath the meanes , according to his own opinion , to bee able to serve himselfe of the creatures , without remitting himselfe to the will of God , that he should doe with him according as it seemes to him , I know the cause why Christ saith , that a rich man enters with difficulty into the kingdome of Heaven , that is , comes to remit himselfe unto the will of God , and to suffer himselfe to be ruled , and governed by God , renoūcing the regiment , and goverment of humane wisdome ; and renouncing the favour of the creatures . Whereupon I gather , that he whom God will set in his kingdome , whether he be rich , or whether he be poor first he opens his eyes , that he may see his own impossibility , and the impossibility that all creatures haue to bee able to giue him that which he pretends , & would haue . And I consider , that the difference , that is betweene the Pious , and the wicked , when they recommend themselves to God , consisteth in this , that the wicked remits himselfe to God , because he can doe no otherwise , & the Pious remits himselfe to God , even when he might help and serve himselfe of the creatures , and this , as well in the outward things , as also in the inward . And I suppose that a man may come to know , when he trusteth in God for inward things , by that which he shall finde in himselfe touching his trusting in God for externall things . They which are in the kingdome of God after this manner , which I haue spoken of , are the poore in spirit , which Christ commends . And such a one did David feel himselfe , when he called himselfe poore , and a beggar ; And they , as I understand ; haue impart obtained that which is demanded , when we say , Thy Kingdome come . And considering the felicity that doth consist in the being , and persevering in this kingdome , I understand the cause , why Saint Iohn began his preaching from this kingdome , and the cause , why Christ began from the self same , and the cause why he sent his Apostles for the self-same effect . Whence I gather , that the beginning , the middle , and end of Christian preaching ought to be to preach the kingdome of God , and to enforce men that they should enter thereinto , renouncing the kingdome of the world , & all that appertaines thereunto . The men that are as it were natiue in this kingdome , I consider , that they are planted in God , as a Tree is planted in the earth : And as the tree maintaines it selfe , and produceth Flowres , and Fruits by the vertue which th●… earth communicates unto it ; So he also , that stands in the kingdome of God , maintaines himselfe , and produceth flowres , & fruits by the spirit of God , which governeth , & ruleth him . And he that is such , is the sonne of God , is just , and shall arriue glorious , and have everlasting life . For he is conformable to Iesus Christ the sonne of God. And he that is such a one , doth ( as it were for vantage ) enjoy of the things of this present life litle , or much , according as it appertaines to the glory of God. Between that which they , that are without this kingdome of God , know , and understand of it , by that which they read , and by that which they heare ; and that which they , who are in it understand , and know of this selfe-same kingdome , by that which they feel , and that which they proue in themselues , I know a much greater difference , then between that which they know , & understād of the regiment , and goverment of a most perfect King , by that which they read , & by that which they heare , being themselues out of the same ; and that which they know , and understand of the selfesame regiment , and goverment , by that which they see and proue , being themselues under the same . I will adde this , which in my judgement is to the purpose , that according as the qualities of the hearbs that are in the selfe same medow , are different , so they doe diversly participate of the vertue of the earth , some more , some lesse , and some in one manner , and some in another : Even so , as the constitutions of them , who are in the kingdome of God , are different , so doth God diversly communicate unto them of his spirit , to him more , to him lesse , to him after one manner , and to him after another ; and all are in the same kingdome , & all participate of the selfe same spirit , even as all the hearbs in the same medow doe all participate of the selfe same vertue of the earth . And as the hearbs , if they had sense , would affirme , that what hath been said of them , is true ; so also they that appertain to the kingdome of God , because they haue the spirit , doe affirme that which is said of them , to be true , acknowledging it altogether from the favour of God , by Iesus Christ our Lord. CONSID. VI. Two depravations of Man , the one Naturall , the other Acquisite . IN every man not quickned by the holy spirit , I consider Two Depravations , one Naturall , the other Acquisite . The Naturall I understand to be in that , Not the child of a Day , and in that , I was conceived in iniquities , and in that of S. Paul , We were by nature the children of wrath : and likewise in all those places of holy Scripture , in which this humane nature of ours is condemned . The acquisite I understand in that , All flesh had corrupted his waies , and in that of S. Pauls , I was aliue once without the Law , and generally in all those places of Scripture , where the malignity of our flesh is spoken of . From the Naturall proceeds the acquisite , and by the acquisite the naturall is inflamed . O●… these two Depravations I understand that the natural cannot be repaired , but by grace , and I understand , that they only are free from it , who enter into the kingdome of God by faith , and come to be the sonnes of God by the holy spirit , which abideth in them ; In such sort , that in them , who knowing Christ by Revelation , & accepting the covenant , which he made between God , & man , belieue , and because they belieue , are baptized ; The naturall depravation is repaired , and they remain onely with that , which is acquisite , from which they goe on freeing themselues by litle and litle , the spirit of God helping them therein . And whilst they goe freeing thēselues of it , that which they offend , is not put to their accompt of sin , because they be incorporated in Christ Iesus , and therefore S. Paul saith , Nothing comes to them to condemnation . The Depravation acquisite with the inflāmation of the Naturall , I understand , that as it was got by habit , so it may be lost by habit : and to this serue , as I understand , the Laws , and Precepts , which humane wisdome hath found out ; in such manner , that a man may of himselfe free him selfe from the acquisite depravation , and from the inflāmation of the Naturall , as wee read , that many did free themselues ; but he shall never be able to free himselfe by himself from the naturall depravation . For from this , as I haue said , The grace of our Lord Iesus Christ doth free us . CONSID. VII . That God will that we should remit unto him the execution of all our desires . IN effect it is true , that we understand many things by experience , which wee should not understand by knowledge . I having oftentimes determined to doe many things , the one more pious , more holy , and more Christian then another , and having seen , that as it were alwaies my determinations sorted out contrary to that which I determined , and there having some pious , holy , and Christian things come from me without thinking thereon , and without any deliberation of mine preceding , I stood as it were confounded in my selfe , not understanding in what this secret did consist . I did not wonder , that in things , which I deliberated as a man , the contrary should come to passe of that which I would ; but I did wonder , that in the things which I deliberated as a Christian , the same should befall me . And finding my selfe in this confusion , it came to passe that I read that deliberation of S. Peter , Though I should dye with thee . And considering that although the deliberation was pious , holy , and Christian , the contrary of that which he deliberated , befell himselfe , I understand , that the reason , why my Deliberations came out contrary to me , was because I did deliberate without consideration of the impossibility that is in mee to put in effect that which I did deliberate . And over , and aboue I understood , that although God chastised my inconsideratnes , not suffering that to come to passe , which I intended , yet on the other side he satisfied my affections , suffering that to come to passe , which I did not procure , nor hope , nor pretend unto . whence I haue gathered , That the will of God is , that I should depend on him in such manner , that I should deliberate , or propound nothing , without holding him before mine eyes , shewing unto him my good will , and remitting the execution of the same to him . And that as well in things , which appertaine to the outward , and corporall living , as in those things , that apper tain to the inward , and spirituall living . This will of God doth so much restrain , that although I know , that this which I haue said , is that , which he would have from me , I dare not determine , saying , I will do it accordingly ; for I know that impossibility of mine : and not daring to deliberate , I dare desire to conform my selfe alwaies with this will of God , and to remit to God the Execution of the same , and I assure my self , that God for his mercy shall favour mee in this good designe of mine . And I understand , that in this manner I ought to govern my selfe in all things . There will come to mee a new desire to haue confidence in God in all things , I will remit my selfe to him , that he should put this designe of mine in execution in this manner . I desire to govern my selfe in Charity , in Hope , in Mortifications , & simplicity in all other things , which may make me like unto Christ , & like unto God , and in all those things that may redound to the corporall and spirituall profit of my neighbours , in such manner , as the desire stand aliue , and entire in me , and the execution of it remaines remitted unto the goodnesse of God. In this selfe same manner I pray every Christian person to govern himselfe , or , to speak better , to suffer himselfe to be governed of God ; certifying him that God will not only fulfill his desires , but content him with many other things , which though he neither thinks on them hopes for them , nor desires them , shall be effected by him to the glory of God , & to his own edificatiō , & his neighbours : This God shall doe through Iesus Christ our Lord. For confirmation of these things , which haue beene said , I consider that a man naturally determines onely of those things , which he supposeth to be in his own power to doe , or not to doe ; In as much as no man determines to cause that it should raine , or be faire weather . Whence I gather , that our Determinations shall never want of arrogancy , and presumption , if we shall think that to be in our power , which is no more in our power , then to cause Rain , or to make faire weather . Wherfore we ought not to determine , but to desire and to remit to God the execution of that which we desire . Together with this I consider to the selfe same purpose , that in our Christian Determinations we ought alwaies to consider , whether that which we determine be acceptable to God or no : For it is a signe of great ignorance to determine to doe a thing for the honour of God , which thing we are not certain is acceptable to God. And so I resolue in my selfe in this matter , that our Deliberations shall then be good , and discreet , when they shall be conformable to that which God would haue from us , and conformable to our possibility ; for as much as it is a foolish thing to promise another that , which is not in the power of him that promiseth to put in execution . And this being true , it is well said , that the Deliberation consisteth in desiring , and remitting to God the execution of our desires , holding for certain , that he will favour as in them for Iesus Christ our Lord. CONSID. VIII . The Covenants which Iesus Christ our Lord made between God , and Man. ALL men in acknowledgement of that being which we have from God , are borne with obligation to love God , to depend upon him , and to suffer our selves to be ruled , and governed by him . This obligation being hindred by our depravation , and evill inclination , draws to that , which is altogether contrary . This obligation we may call the law of nature ; and we may say , that to discover this obligation of ours , and this depravation , the law came , which God by meanes of Moses gave unto the people of the Hebrews . This evill inclination is so powerfull in the mindes of men , that however much they labour , they never come to satisfy entirely to their obligation . God knowing this , sent his only begotten Sonne into the world , being made man , and was pleased , that in him should bee executed his justice for that which all men had failed , and were to ●…aile , touching the obligation with which we are borne . In such manner , that this is the covenant between God , and man , That they should believe , and hold , that that justice , which was executed upon Christ the Sonne of God , doth free , and make them exempt from the chastisement , which they should deserve for that wherein they faile , in regard of the obligation with which they are borne ; and that God makes t●…em just , holds them for adopted Sonnes , and as such ruleth ; and governeth them , in this present life , and afterwards raiseth them up , and shall give them eternall life . Humane wisdome is not capable to admit this covenant . First , because seeing Christ a man as others are , it cannot be brought to understand , that he is the Sonne of God. Afterward , because it sees not in what to found the truth of this covenant , to believe it , and hold it for certaine , and to rely upon it . For hereunto is necessary a proper , and particular Revelation from God , which must throw down to the ground all the discourses of humane wisdom ; in such manner , that holding it for certain & firm , that Christ is the Son of God , and that the justice which was executed in him , doth make us exempt from that wherein we faile , touching our obligation , we doe oblige God to justify us , according to the covenant , which hee hath made with us . And being justified wee are incorporated in Christ , and planted in him in such manner , that as an hearbe is sustained by vertue of the earth where it growes , or is planted ; so we are sustained by the vertue of Christ in whom we are planted , because we persevere in the covenant . From this covenant two other covenants depend ; the on●…s , that we believe , that Christ rose glorious , and that this faith doth incorporate us in the resurrection of Christ , to the intent , that we should rise , as he arose , and that God should doe unto us that which he did unto Christ. Humane wisdome findes not wherein to found the resurrection , it believes it not ; but the man that hath accepted the first covenant , doth easily accept this second . The other covenant is , that we believe , that Christ liveth an everlasting life in a soveraigne degree with God , and that this faith is to give to us eternall life , and that by this faith God should doe with us that , which he did , and doth with Christ. Humane wisdome findes not wherein to founde the hope of this eternall life : but the man , who hath by revelation accepted the first covenant ; and by the first hath accepted the second , doth easily accept this third , in such manner , that we being certified , that Christ is the sonne of God , we doe by faith accept the covenant of justification , which doth incorporate us into the death of Christ ; and we doe accept the couenant of the resurrection of Christ , which doth incorporate us into the resurrection ; and we doe accept the covenant of eternall life , which doth ncorporate us into that eternall life , which Christ liveth . Wee believe foure things , and God doth foure things with us . We believe , that Christ is the sonne of God , That he dyed , That he rose , And that he lives . And God makesus his sonnes , he justifieth us , he raiseth us up , and he gives us eternall life . Of the two first we have enjoyment in this present life , and these make us , that we love God , that wee depend upon him ; according to the obligation where with we were borne , having overcome great part of our evill inclination . Of the other two wee shall have enjoyment in that othe●… life ; and experimenting in this life . In these two fi●…st things , the truth , that is in the covenant , which Christ made between God , and us , we certifie our selves of the ●…uth , which is in the two second ; which we shall experiment , when it shall please the divine Majesty : In the m●…●…ace let us attend to stand , and persevere in the covenant , and covenants , which Iesus Christ our Lord hath made with us . CONSID. IX . An excellent priviledge of piety . ALL good the works whereunto we apply our selves in this present life , doe appertaine either to the being a man , or to the being godly . The being of a man which we have , draweth us to have compassion one towards the other , to helpe one another , and that , in all those things that appertain to the commodities of this life . Piety drawes us to have confidence in God , to love him , to depend upon him ; it drawes us to have confidence in Christ , to love him , and to preach him ; it drawes us to mortification of the affections , and appetites , that are after the flesh , and it drawes us to the despising of all that which the world doth prize , as honours , states , & riches . There will be a person altogether estranged from piety , who will not onely exercise himselfe in all those things , to which the being of a man which he hath , doth draw him , but also in those things , that are proper to piety , enforcing himselfe also to doe those things , and hee shall doe some of them : And there will be another altogether pious , who shall not only exercise himselfe i●… those things , which are properly belonging to piety , but also in those things , which are proper to that being of a man , which he hath applying himselfe unto them , when they offer themselues unto him . And as the stranger to piety exercising himselfe in those things , which are properly of piety , doth not exercise himselfe in piety , but in the being of a man , which he hath ; ( for his principall intent is his own proper interest , which is proper to the being of a man. ) so on the other side , the person , that is altogether pious , exercising himselfe in those things , which are proper to that being of a man , which hee hath , exerciseth himselfe in piety , because his principall intent is the glory of God , which is proper to piety . And it will come to passe , that one estranged from piety , shall preach Christ , and shall not exercise himselfe in piety , because his principall intent will be his proper glory , and his proper interest : and on the contrary it will come to passe , that a pious person will doe good to one that is without piety , and he shall be exercised in piety , because his principall intent is the glory of God : And although he was not moved to that thing with Christian charity , but with humane mercifulnesse , neverthelesse he exercised himselfe in piety . Whereupon I gather , that the greatest of all others are those priviledges , which they enjoy which haue piety , which is obtained by the holy spirit , which is communicated to the faithfull by Iesus Christ or Lord. I will adde this , that as he , who is estranged from piety , is as it were deprived of the knowledge of the difference of works , which is here set down ; so also is he deprived of the knowledge , that he doth never exercise himselfe in piety . And that he , who is pious , doth excellently well understand , when hee exerciseth himselfe in those things , which are proper to a man , and when he exerciseth himselfe in those things , which are properly of piety , and this only bethinking himselfe a litle , or to say better , not suffering at any time his mind to wander carelesly . In effect it is true , that these priviledges of piety are Books , which Esay saith , God hath prepared for them that loue him , that is , for them , that should come to know , and to love him , being justified by faith in Iesus Christ our Lord. CONSID. X. In what regard the estate of the Christian person , that belieues with difficulty , is better , then of that Person which belieues with ease . AMongst them , which haue the name of Christians , I doe consider two sorts of men ; the one , extremely facile to believe in matters of Religion all that is told them ; and the other extremely hard . And as I understand it , the facility of the one growes from superstition , and from litle consideration ; and the difficulty of the other in believing , growes from two much consideration . The first on no cause call humane wisdome into counsell ; and the second call it in all things : and so with difficulty they are brought to belieue that , which humane wisdome doth not approue . The first , amongst some true things which they believe , believe many false , and it comes to passe , that they giue much more credit to the many false , then to the few true : The second doe not believe the false , & doubt of the true . Considering farther , I finde that the first by the spirit of God , when it is communicated unto them , are certified of those true things , which they belieue , by which certification they goe by litle , and litle , [ freeing themselues ] from deceipt in false things , and so they goe leaving there . Moreover I finde , that the second , by the selfesame spirit of God , when it is communicated unto them , are certified in the true things , by which certification they fortify themselues in believing the true things , and in not believing the false things , in such manner , that the holy spirit entring into two persons , one very easie to believe , and the other very difficult , it puts them in that estate , that the one combates with his own selfe , labouring to driue out of his minde those falsities , which with much facility he had been perswaded , and the other combates with himselfe , labouring to certifie himself in those true things , which he hath not been able to believe by the relation of men . Both these persons labour , but I hold for better the estate of the person , that is hard to belieue , then of him , that is easie , and that for three causes principally . The first , because it is more easie to belieue the truth , whereunto the hol , spirit helps , and many other things help , then to belieue a lye , which superstition , & many other things hinder from . The second , because the person , who is easie to belieue , may with ease be deceaved ; and he that is hard , suffers himselfe hardly to be deceived . And the third , because the person , that is easie to belieue , resteth many daies in errour , as they rested in the Primitive Church , that were converted from Iudaisme to Christian Religion : And he that is hard , remaines free from all false opinion , in as much as he only belieues that which the holy spirit teacheth him . Whereupon I resolue my self , that without any comparison that estate is better , in which the spirit of God sets the person hard to belieue , when it begins to instruct him , then that , in which it sets that person , who is easie to belieue . Together with this , I resolve my selfe in this , that that which is believed without the instruction of the spirit of God , alwaies consisteth more in opinion , then in faith , and is alwaies mingled with false , and faigned things . Whereupon it may be understood , that when a person equally giues credit to all things that are said unto him , he is without the spirit of God , he belieues by relation , humane perswasion , and by opinion , and not by revelation , nor inspiration . And it being true , that the blessednesse of a Christian man doth not consift in believing , but in believing by revelation , and not by relation , it is concluded , that it is not Christian faith that which is by relation , but onely that which is by revelation is the Christian , and that which makes us blessed , and that which brings with it Charity , and Hope , and that which purifies the heart , and is that , which in every thing is pleasing unto God : Of this selfe same , God make us rich by Iesus Christ our Lord ! CONSID. XI . In what ma●…er Gods being just doth redound to the profit of them , that by Revelation believe in Christ. ALL the perfections , which the holy Scripture attributeth to God , seem even according to humane wisdome to redound to the benefit of man , except it bee one , which seemes to redound to his dammage : for as much as it is beneficiall to a man , that God should be omnipotent , liberall , wise , faith●…ull , benigne , mercifull , and pittifull ; but it seemes not , that it is beneficiall to him , that he should be Iust. For God being Iust , and man unjust , he findes not how to be able to saue himselfe in Gods judgement . The goodnesse of God is so great , that being willing , that this perfection of his , which seemes to us to redound to the dammage of man , should no lesse redound to his benefit , then all the other ; he did determine to execute upon his own proper Sonne all the rigour of that Iustice , which he ought to haue executed against all men , for all their impieties and sinnes , to the intent , that men holding this truth for certain , that God hath executed the rigour of his Iustice on his own proper Sonne , may know , that it is as beneficiall to them , that God is Iust , as that he is mercifull ; it being certain , that administring Iustice he cannot fayle to sa●…e them , they having accepted for their own , that Iustice , which was executed on Gods own Son. Whereby I understand and certifie my selfe , that God revealed unto the Saints of the Old Testament , how that his justice ought to be executed upon his own proper son Iesus Christ our Lord , and therefore they might certainly hold , that it was no lesse favourable for them , that God should be Iust , then merciful , together with all the other perfections , that are attributed unto God. Furthermore I understand , that those men , which are not certifi'd by revelation , that God hath executed on Christ the rigor of his Iustice , as we haue said , doe alwaies feare the judgement of God , and it is grievous unto thē , that Iustice is in God ; for they doe not finde how to bee able to satisfie it . From this feare superstitions grow , seruples grow , and ceremonies grow : From all which we are free , that are come by revelation to the knowledge of Christ , being certain that God being just , he will not twise punish . Let us belieue the Gospell , which doth certifie us ▪ that we were punished in Christ ; and in this let us assure our selues , knowing that God is Iust , and that wee haue been already punished on the Crosse , In Iesus Christ our Lord. CONSID. XII . In what manner the Reason of our inward man serves us to that , which the Eyes of our outward Man. HAving often said , that to stand , and persevere in the kingdome of God , it is needfull for a man to mortifie in all things , and altogether his reason , and his humane prudence ; it is doubted , this being true , to what purpose God put Reason in a man , since hee will not haue him to serve himselfe thereof , whilst he abides in his kingdome . To this it seemes to me , that I may answer resolutely , that God put reason in the inner Man , to that end for which he put the Eyes in the outward Man. For as much as the outward eyes are able to see the Sun , not of themselues , but with the selfe same Sun , and likewise all those things , which the Sun discovereth : so the reason , which is in the inward Man , is able to know God , not of it selfe , but with the selfe same God , & likewise all those things , which God manifesteth . The first man priding himselfe of his reason , would know God without God , as if one would see the Sunne without the Sun ; and he deprived himselfe of the knowledge of God , and was left to the goverment of his own reason . And he , and all they , that haue imitated him , procuring to know God with their own reason , onely by meanes of the Scriptures , and of the Creatures , are moreover more rash then they , who being unwilling to see the Sun with the Sun , should endeavour to see it with the light of Candles . Now this being true , we may understand , that God hath put reason in man , to the end , that with it hee might know God , but with God , and not by his own discourses . It is meet , that God should require of man , that hee mortifie his own reason , in as much as it presumes to know God , and the things of God by it selfe alone , without the spirit of God , if so be he desire to know God , and to abide in the kingdome of God in such manner as hee ought . Of this Mortification wee haue already at other times spoken , and said , that it is that , which Iesus Christ our Lord discovereth unto us . CONSID. XIII . A comparison which shewethin what the benefit , which the generation of mankinde hath received from God by Iesus Christ , doth consist . A Certain great Kings Vassals rebelled against him : for their rebellion he condemned them to death , deprived them of their goods , droue them out of his kingdome ; being condemned , deprived , and driven out , they set themselves to serve other Kings , strangers , and enemies to their naturall King. Things standings thus for some space of time , the king that was benigne toward his vassalls , desiring to reduce unto his kingdome those that went wandring , and banished , first of all he executed the rigour of his justice upon one sonne of his , and afterward he fent to make publike proclamation throughout the whole world , in the which he declared , that his justice was already satisfied , and that he generally pardoned all those that had rebelled against him , exhorting them to return unto his Kingdome , and promising unto them entire restitution of that which theyhad lost . They which were culpable in the rebellion heard this Proclamation , of which some pretending that they had not run thereinto would not accept the pardon , it seeming unto them , that accepting it they should make thēselves to haue been Rebels : Others , although they knew themselues Rebells , would not giue credit to the Proclamation , it seeming to them too strange a thing , that the King should pardon them , because his Son had been obedient to him . Likewise some others , although they knew themselves Rebels , although they held the Proclamation for certain , although they took copies of it , & they them selves published it , notwithstanding all this , they dared not to return unto the kingdome , but rather by all waies , and meanes possible to them they bestirred themselves to obtain pardon of the King with services , gifts and presents ; by no meanes willing to enjoy the Kings liberality , or the obedience of the Kings Son. And so not comming to the kingdome , their estates were not restored unto them , and so neither these , nor those other enjoyed the generall pardon , in such sort , that as much as belonged to them , it was no more , then if it had never been made . There weresome others , who knowing themselves Rebels , and giving entire credit to the Proclamation , having confidence in the Kings word , accepted the pardon general , and came unto the kingdome , submitting themselves in all things , and altogether unto the regiment of their own King. And although at the beginning they doubted somewhat of the pardon , and so much the more , as they saw that their estates were not presently restored unto them , notwithstanding perceiving not to depart from the kingdome , and seeing that the King used them well , and that by litle and litle , he went on restoring unto them that which they had lost by their rebellion , they likewise went on certifying themselves to haue obtained the pardon , and found themselves most contented in h●…ving come to serve their own King , and to abide und●…r his regiment , and goverment . And because they had proved the evill of rebellion , & of banishment , they did deprive , and dispose themselues of all friendship , and of all intelligences with men , and of all their own proper designes , which according to their opinions might make them another time Rebels . In this they emploied , & in this they exercised themselues ; whereupon by litle and litle they gained so much credit with the King , that not only he restored unto them all that , which they had lost by their rebellion , but he made them many great gifts , and he used them in that manner , as if so be they had neverbeen Rebels . This is the Comparison : and although it bee of it selfe cleare , I will not cease to declare a litle better , and say ; that the first man being in the kingdome of God , being created to the Imag●… & lik●…nesse of God , rebelled against God , for which rebellion he was deprived of this Image and likenesse of God , he was driven out of the kingdome of God , and he was condemned unto death ; and in this banishment all mankinde as it were abode , serving the Divell a long while . God willing of his infinite mercy to remedy this evill , first of all executed the rigour of his justice upon his own proper Son Iesus Christ our Lord ; and afterward sent to preach throughout all the world , how that now his justice was satisfied , and how that he had now pardoned all them that were rebels , and that they might at their pleasures return unto the kingdome , out of which they were driven , and that he would restore unto them his own Image , and likenesse , which they had lost . This Proclamation hath been heard throughout the whole world . And of mankinde some holding themselues Saints , and just , haue imagined , that the pardon belongs not to them , it seeming to them , that where there is no errour , there needs no pardon ; and so they haue let it passe . Others , although they hold themselves for rebels , yet trust not to the pardon , it seeming to them a thing too too strange , that God should pardon them , and receiue them into his kingdome , and restore unto them that , which they had lost by rebellion , for anothers justice , and obedience . There are others , who albeit they know themselues Rebels , and although they hold the pardon for certain , & imbrace the Gospell , and read it , and preach it , yet for all this they cannot bring themselues to enter into the kingdome of God , because they haue more confidence in thēselues , then in God , and so they will rather stay under the goverment of their humane prudence , then come unto the kingdome of God. These think they ought to gaine the pardon of their rebellion with their industry , and diligence , and with their merits . And because as well they , as those others , come not to the kingdome of God , they feel not the benefit thereof , nor enjoy the liberality of God , nor the obedience of Christ. And unto this estate they are brought through their own arrogancy , and presumption , and so by this meanes continue alwaies in their rebellion . There are others , who know themselves rebels to God , and doe giue entire faith , and credit unto the pardon generall , which is preached unto them on Gods behalfe in the Gospell , and so instantly without farther bethinking , accepting the pardon , they come unto the kingdome of God , renouncing the kingdome of the world , and the goverment of humane prudence . And albeit these at first may feem to make some kind of doubt , doubt of the pardon , doubt of the goverment , and regiment of God , yet in as much as they depart not from the kingdome , they goe on certifying themselues both in the one , and the other of these matters , & so much the more , as they feel , that God proceeds in restoring unto them that image and likenesse of God , which the first man lost by his rebellion , with all those other priviledges , which were lost by the ●…ame rebellion . And because the principall punishment of the rebellion was death , albeit he doe not deliver them from temporall death , for they die , as wel as others , yet he delivers them from eternall death , promising them the resurrection , and giving them a signall thereof by the inward vivification , and by the resurrection of Christ. And these men liue in the height of cheerfulnesse , attending only to mortifie their wisdom●… , and their humane reason , and all those other things , that led them to their fore ▪ passed rebellion , and which might lead them on to the like . In this they abide , in this they persevere , and so they goe getting so much favour of God , that hee doth not only cause them to feel the pardon , and that happinesse which is to be in his kingdome , and to possesse the image of God in it ; but he doth many other graces , and favours unto them , accepting them for his Sons . This kingdome begins in this present life , and is continued in that which is to come . And all this feli●…ity those persons doe acknowledge from the liberality of God , from the obedience of his only begotten Son Iesus Christ our Lord. CONSID. XIIII . Amongst the things which Christian Piety obligeth us to believe , what that is which is believed with greatest difficulty . HAving set my selfe sometimes to consider , with how great difficulty mans minde is brought to belieue , as it ought , the things of Christian piety , when it sets it selfe to view , and review them , I am come to examine amongst all these , what that is , in which there is greatest difficulty found . And I am resolved , that it is the Pardon Generall , by the justice of God , which was executed on Christ. I am come to this resolution by co●…ering , that all men being friends to their own interesses , doe easily believe those things , in which they loose nothing by believing them , and with difficulty doe they believe those things , which being believed might redound any way to their dammage . In as much therefore as it being true , that amongst all those things , which are believed in Christian piety , onely this Generall pa●…don , as it is said , might redound unto the dammage of him that believeth it , in case it should not be true , it seemeth to me , that my resolution is good . Holding , that amongst the things which are believed , this is that which is believed with greatest difficulty , I might fortifie this my resolution with many reasons : But this seems to be so sufficient , that I will content my selfe therewith , fortifying it with that , which is seen by experience , that even he also , who gives credence to the Proclamation , which is published through the world concerning the Pardon generall , shews that he doth believe that dispoyling himselfe of all outward justification , and boldly entring into the kingdome of God , in which God equally provides for his , both of things that appertain to the body and the soule ; neverthelesse hee findes much repugnancy in his minde , when he will reduce it to those termes , that he should totally hope from God the sustentation of the body , and that of the soule ; in as much as he alwaies goes thinking , and saying in himselfe ▪ And if it should not be true , that God would provide things necessary for my sustentation without mine own sollicitousnesse , what shall become of me ? And if it be not true , that God hath executed upon Christ the rigour of his justice , and that by his order the Proclamation of Pardon generall be published through the world , I shall remain miserably abused . And it is certain , that so much more any person makes these discourses , by how much it seemes to him , that he might of himself provide both for the one , and other thing . Passing on further , and willing to examine whether with greater difficulty a man brings himselfe to hope from God either the sustentation of his body , or that of his minde , I suppose it is the sustentation of the body . This I suppose to be so , in regard that a man brings himselfe with lesse difficulty to expect from God that which he certainly knowes he cannot be able to obtain of himselfe : It being therefore true , that a man doth more distrust of himselfe touching his justification , then his sustentation , it is concluded , that there is greater difficulty to bring a mans selfe to hope for his corporall , then his spirituall sustentation . Having gone thus far with my consideration , I well understand , what the cause is , that the rich man enter●… with difficulty into the kingdome of God. And willing to perswade my minde , that it should bring it selfe to depend on God , as well in corporall , as in spirituall things , I bring to remembrance , how Christ doth promise them for vantage to the●… , who seek the kingdome of God. And I suppose , that finding all that which Christ promiseth in things pertaining to the soule , to be true , I haue no cause to doubt , that I should not finde him true likewise in those things , which appertain to the body . When this doth not suffice me , I think in this manner ; Since that I am justified in having accepted , and believed the Proclamation of the Pardon generall , and since that I am entered into the kingdome of God , from which the first man was driven by rebellion , and that I goe on recovering the priviledges which the first man lost by his rebellion , ought I to doubt , that God without my sollicitousnesse will not provide for me in outward things , since it is true , that the first man , as long as he remained in the kingdome of God , was provided of them without his own sollicitousnesse ? And that this is true , I know from hence , that amongst those other punishmets , with which God chastned his rebellion , this was once . In the sweat of thy browes shalt thou eat thy bread ! From all these Considerations I gather , that it becomes me to attend with my minde to depend on God , as well in the sustentation of the body , as in that of the mind . And so much more in the sustentation of the body , now I haue accepted , and believed the Proclamation of the Pardon generall , and am entred into the kingdome of God , as I know that it is true , that with greater difficultie a man brings himselfe to trust in this matter , then in that other . Together with this I gather , that I shall then bee entirely a citisen of the kingdome of God , when I shall depend altogether on God , being a lively , and true member of the son of God Iesus Christ our Lord. CONSID. XV. How Christian persons ought to governe themselves in their tribulations , afflictions , and troubles . BEcause humane wisdome , as we haue otherwhere said , thinks that it is humility not to haue confidence in God , and that it is pride to haue confidence in him , it is necessary that a Christian person should alwaies stand upon his guard touching this point , in such manner , that he come not to be couze●…ed with the white for the black , nor the black for the white . When a pious person findes himselfe in some great trouble , & distresse , he is sollicited by the Divell through the meanes of humane wisdome perswading him , that it is amisse to believe , that God shall deliver him from that distresse , and trouble , in which he finds himselfe , and that that which appertaines to him , is only to bring his minde to content himselfe of that , which God will doe concerning him . This perswasion seemes pious , and holy , but being examined with a Christian spirit , a man may know in it a certain spice of desperation , and diffidence , which consisteth in that first part , where it is said , that it is a misse to haue confidence in God. And although the second part with the desire of reducing the minde to submit it selfe to God by good , yet it is marred by the first . Now to the intent that the second may be good , the Christian spirit makes the first good , perswading every pious person , when it sees him in distresse , and trouble , that God hath promised , that hee will make account of them , that make account of him , and that he will not suffer them to be evill entreated of worldly persons , nay rather he will haue great care of them , and will help thē , and will defend them . Thou makest account of God , hold then for certain , & firme , that God makes accompt of thee , and that by and by he will draw thee from this distresse , and trouble , in which thou findest thy selfe , in such sort , as the wicked , who seek thy harm , shall haue no cause to rejoyce of thy harme . Speaking to him these words , it redu●…eth to his memory all the promises , that God in holy Scripture makes , pertaining hereunto . And when the pious person that is in tribulation , is made capable of this truth , and stands firme , and constant in this hope , it perswades him to reduce his minde to content himselfe of that , which God will doe with him in that tribulation . And in such case this conformity with the will of God is pious , and holy , because it is founded upon confidence , which is a pious and holy foundation . To this humane wisdome opposeth it selfe , and saies , Thou having seen that God permits , that his should be persecuted , afflicted , and evill entreated , in what canst thou found thy confidence , that he will free thee from this affliction , and trouble ? In what I say , O Christian , canst thou found this confidence ? To this the Christian spirit replies , It is true , that God permits all that you say to befall them which are his , but when it is for the cause of the Gospell , for the manifestation of his own glory , for the illustration of his own name ▪ and not for the malignity , and appetite of the men of this world , God well consents that his Saints shall be evill entreated , when they are evill entreated , because they be Saints . For from hence redound all that which we haue spoken of . But he doth not now consent , when they are evill entreated as men for the things of the world . For he hath promi●…ed altogether the contrary . David glories , not to haue seen in all his life any ●…ust man forsaken of God : And in this very selfe same may all just men boast themselves : for albeit God permits , that they should suffer , when they suffer , because they bee Saints , & just men , he doth not consent , that they should suffer for those things , which indifferently be fall to men in this present life . From all this which is spoken , it may be gathered , that a Christian person , when he is evill entreated for his piety , and justice , rejoycing that in it , and by it the name of God is illustrated , he ought to remit himselfe wholly , and altogether to God , reducing his minde to content it selfe of that which God shall ordain , and dispose of him : and when he is evill entreated as a person of the world , he ought to believe and hold for certain that God will draw him out of that affliction , and out of that trouble with much satisfaction , and his own content ; and hee ought to reduce his minde to content himselfe of that which God will doe . And this truly is a Christian disposition of the soule , which is only found in them that stand incorporated in Iesus Christ our Lord. CONSID. XVI . That the promises of God belong to them who belieue them . CHristian piety requires that a Christian man should hold certainly , and firmly , that God will maintaine him in this present life with his grace , and in his grace , & that in the other life he will giue him immortality , and glory . Humane wisdome presuming , or pretending , piety , perswades him , that hee ought to hold for certain that God will deal thus with him but on condition that hee haue Faith , Hope , and Charity , which are the gifts of God that giue life , and being to a Christian. And in the mean while humane wisdome understands not , that a man shall so far enjoy these three Graces , as he shall abide certainly , and firmly grounded in those other two things , wherein Christian piety requires that a Christian man should abide firm , and assure himselfe in . For in these two things doth Faith and Hope consist , from which Charity doth arise and proceed . Whence it is well gathered , that it belongs to a Christian to shut his eares to humane wisdome , and to open them to the Promises of the holy spirit ; and so to attend to certifie himselfe , and found himselfe in those two first things . And as I understand the matter , he shall then obtain , and possesse these three Christian gifts of Faith , Hope , and Charity , when he shall certainly , and firmly belieue , that God will maintain him in this present life with his grace , and in his grace , and that in the other life he will give him immortality , and glory . I know , will the pious Christian say , that God calls not unto him but those whom he hath first known , and predestinate : I know also , that those whom he calls , them hee iustifies , and them he glorifies . And I know certainly , that he hath called me , and thereby I assure my selfe , that hee hath known , and predestinated me , and that he hath justified me , and that he will glorifie me . In this let him stand , in this let him confirm himselfe without doubting in any manner . For the promises of God are fulfilled with them . That this is true , may be proved by many authorities of holy Scripture . But better it will be to say in this māner , That the truth of this matter is not believed , except it be experimented ; and the experience appertaines only to them , that stand incorporated in Iesus Christ our Lord. CONSID. XVII . In what manner a Man ought to resolue himself touching the world , and touching himself , that he may become a true Christian. ALL the Christian businesse consists in trusting , believing , and loving : for all this is piety , justice , and holinesse ; for as much as a man having confidence , gets piety ; believing , gets justice ; and loving , holinesse . That a man may trust , belieue , and love , it is necessary to apprehend , to understand , and know : To apprehend , in what thing he ought to haue confidence , To understand in what it is cōvenient to believe , And to know that which ought to be loved . Of this wisdome , cognition , and intelligence , a man is uncapable , partly for the depravation , that is naturall to him , by reason of Originall sin , and partly by reason of that which is acquired by evill custome , & worse exercises . The Wise man meant this , when he said , That wisdome entreth not into a minde that is evill enclined , nor abideth in a body subject unto sin . Whereupon I understand , that a man , which desireth to trust , belieue , and loue , that he may obtain piety , justice and holinesse ; to such a one it appertaines to bee wise , to know , and to understand ; dispoilng his minde of all evill inclinations , and estranging his body from all evill exercises , and from every evill custome . Together with this I understand , that to the intent a man may dispoile his mind of every evill inclination , it is meeter , that a man should couragiously , and generously resolve himselfe touching the world , turning his back to all the honour thereof , to all the glory thereof , and to all the estimation thereof , not pretending unto it , not procuring it , nor willing it in any thing , nor in any manner , putting an end to all kinds of ambition , and self esteem . Together with this I understand , that to the intent a man may estrange his body from all evill exercise , and from all evill custome , it is meet , that a man should valorously resolve touching things which concern himselfe , renouncing in good earnest all those things , from which there doth come , or may come any satisfaction , or any corporall content ; putting an end to all , estranging himselfe from it , and abhorring it . For doing in this manner , he shall purifie his soule , and his body , and he shall make himselfe able ; God giving unto him that wisdome , understanding , and knowledge , which he is capable of . And so doing he shall come to obtain Confidence , Faith , and Loue , and shall be Pious , Iust , and Holy , and consequently he shall become a true Christian. Vnto this resolution I understand that Iesus Christ our Lord inviteth every one of us , saying , Hee that will come after me , &c. And as I understand it , then a man is to be said to take his crosse upon him , when willingly he suffers the martyrdome with which the men of the world will martyrize him , whether it be of the body , or of the soule . That of the body , the true Christians of the Primitiue Church did suffer , when those which were open enemies of God , and of Christ took away their lives , because they believed in Christ : That of the minde hath been suffered , and is daily to be suffered by true Christians , that haue followed the steps of the Ancient , when they who are secret enemies of God , & of Christ , doe despise them , esteem them for vile , and for nobody ; deprive them of honour , and fame . And as I understand it , this is the most cruell , and most terrible , and most unsupportable martyrdome of all : And a man that stands constant in this kind of martyrdome , may well hold himselfe for a true martyr of Christ. Together with this I understand , that to the resolutions , which a man should make with the world , and with his own selfe , and to the martyrdome whereunto hee ought to be ready , Christ added , And let him follow mee , I conceive a man doth not obtain piety , justice , and holinesse through the resolution , nor through the martyrdome , but through the imitation of Christ , in as much as imitating Christ he goes recovering in his minde the image , and similitude of God , with which the first man was created , pretending to recover it also in his body in the resurrection of the just , where having obtained impassibility and immortality , the Christian shall perpetually rejoyce with Iesus Christ our Lord. CONSID. XVIII . In what things that person who pretends , and desires to enter , and to persevere in the kingdome of God , ought to be exercised ; and what a man brings of his own thereunto . VNderstanding that which our Lord Iesus Christ saith , that none can come unto him , except his eternall Father conduct him : And understanding what S. Peter saith , that Faith is not for all men , and that Faith is the gift of God , I understand likewise , that it is not in any mans power to believe , to loue , and to haue confidence . Neither is it in a mans power to know God , nor to know himselfe , nor to hate the world , and himselfe : For as much as all this must come unto him by particular and especiall favour of God , in such sort , that as it seems hereby , it is not in mans power to form himselfe touching the inward , so that he should become pious , just , and holy ; for all this must come unto him from God. On the other side I perceive many Exhortations , and Admonitions , of which the holy scripture is full , by which generally men are exhorted , and instructed unto piety , iustice and holinesse . I conceive , that it appertaines to every man to pretend to desire and procure Piety , Iustice , and Holinesse , but seeking it of God , pretending to haue it altogether from him , and by him . And as I understand , it appertaines to that Christian man , that exercises himselfe in desiring , and demanding , this to exercise himself with all study , and diligence in those things which belong to him , and which seem to be in his own power to do , that is , in refrayning the affections , and the appetites , at least in outward things , in which they may be restrained ; that is to say , not to see that , which would give satisfaction to thine eyes , and not to heare that which delights thy eares , and so in all the other outward senses , in which a Christian may overcome himselfe , separating his body , when he cannot separate his minde . But aboue all things a Christian man ought to attend principally not to content the men of this world , neither to walk , nor to speak after the rellish of their words ; ever more remembring himselfe of that saying of S. Paul , If I seek to please men , &c. In which matter hee ought to obserue this rule ; If so be he be sollicited to please men in things contrary unto piety , he shall in no wise please them : if in things conformable to piety , alwaies : And if in indifferent things , he shall please them in those things , in which he displeaseth himselfe , and he shall not please them in those things , wherein he findes his own proper satisfaction ; In such manner , that then he shall bring himselfe not to please men , when they desire of him things contrary to piety , and when he shall haue in those things his own proper satisfaction . And in this manner , he shall not forbeare to satisfie them , because he would not satisfie them , but because he would not offend piety , and because he would not giue nourishment to his minde touching its own satisfaction . To this passe a man shall easily bring himselfe , recommending himselfe to God , and alwaies living with watch over himselfe , imagining that hee liues amongst more then mortall enemies , amongst which it becomes to stand alwaies on his guard , that nothing may happen unto him unawares . And exercising , and occupying himselfe in this , he must not pretend hereby to get piety , justice , and holinesse , but he shall pretend only to keep his minde very wakefull , and his manners well moderated ; to the intent that when it shall please God to give unto him piety , justice , and holinesse , they may fall into his soul so happily , and prosperously , as water falls on good ground , when it is plowed , and purged from thornes , and stones : Holding this for certain , that as the Tiller , when he cleares his ground from thornes , and stones , doth no way oblige God , that he should send his raine , & his Sun upon it ; so neither doth a man by purging , and cleansing the appetites of his body , and the affections of his minde , oblige God , that he should send his holy spirit to him . And as the Sun , and the rain doth more good to the earth , which it findes plowed , and purged from thornes , and stones , so in like manner the holy Spirit doth more good to the minde , which he findeth free , and purged from affections , and appetites . And after this manner the Christian man understanding that which belongs to him , and exercising himselfe therein , and understanding what hee is to expect from God , and desiring it , in short time shall finde himselfe much comfortable to the image of God , & unto that of Iesus Christ our Lord. CONSID. XIX . That the Christian life consisteth in this , that a man esteem himselfe dead to the world , and pretend to liue to God. THe Christian name in the first beginning , was in the eyes of the world so vile , so despised , dishonoured , and abject , that none accepted it , but only they , who being called of God , and having set an end to Ambition , to Glory , and all worldly reputation , did esteem and judge themselues altogether dead unto the world : And properly this name of a Christian was taken by them when they came unto Baptisme , in such sort , that it was first , that they were called of God , and that they did esteem , and judge themselves as it were dead unto the world , and after that they came to Baptisme , in which they took the Christian name . For those which were baptized , although they were formerly called Saints , were afterward called Christians ; in as much as being chosen of God they did accept the justice of God executed on Christ : and being baptized they became dead , and buried as much as belongs to the world , and they were raysed up , and did line towards God , making profession to imitate Christ , who died with ignominy to the world , & liveth gloriously to God. This S. Paul meant , where hee saith , that the Christians are dead , and buried in Babtisme with Christ în his death ; to the intent that as Christ was dead and buried , and liveth ; so we also being dead and buried may liue . We Christians are dead , and buried as well in respect of our being dead on the Crosse with Christ , as also in respect of the opinion which the world hath of vs , and of that which we have of the world , and we are raysed up , and Liue , as well in respect that wee are raysed up with Christ , as also in respect of that opinion which God hath of us , giving unto us his holy spirit ; and of that which we haue of him , endeavouring to make our selves very like to the Image of his onely begotten Son Iesus Christ our Lord. After that the Christian name began to hee honoured , and glorious in the eyes of the world , Kings and Emperours themselues being honoured thereby . And after that Baptisme is given , and communicated to them , which doe not persevere in that first deliberation to iudge them selves dead unto the world ; albeit in baptisme the Christian name is taken , and that in Baptisme a man doth promise , and make profession to imitate Christ , in as much as he died unto the world , and liues to God. For although in the eyes of the world it be an honourable thing to take the Christian name , and to make the Christian profession , it is a dishonour to accomplish that which is promised , & to keep the profession . Men commonly contenting themselues with taking that part with Christ , which is now honourable , that is , the name , and the profession , care not to take that which is ignominious , that is , to dye unto the world ; nor that , which the world neither sees , nor understands , that is , to liue unto God. And therefore that which S. Paul saith , belongeth not unto them : for they are neither dead with Christ , nor are raised with Christ : for none riseth , but he who is dead . I consider , that it belongs to a Christian , to the intent he may satisfie the name which he holds , and obserue the profession which he hath made in his Baptisme , to reduce himselfe to that deliberation to which men in the beginning of the manifestation of the Gospell did reduce themselves , resolving themselves in this manner : I am dead and buried , as much as belongs to the world : for when they baptized me , they slew me , and buried me : I am raised up , and liue towards God ; for when Christ died , I was buried in Baptisme with Christ in his death ; I began to rise , and to liue with Christ in his resurrection , and in his life . God killing the flesh of Christ on the Crosse , killed mine ; and raising up Christ , raised up me . Now it being true , that I am dead and buried , it is necessary , that in me there be no greater livelinesse of affections , and appetites , then in a man , who truly and effectually is dead and buried . And it being likewise true , that I am raised , and aliue , it is needfull that all those affections , and conceits should be aliue in me , which are in a man who is truly and effectually raysed up . He that liues with this deliberation , and resolution , will liue on his guard , and watchfulnesse , in such sort , that when he shall know in himselfe any affection , or any appetite which belongs to a man , that liues to the world , straight way he will labour to kill it , saying , this belongs not , nor appertaines to me , who am dead to the world . And when he shall finde himselfe sollicited by any thing that is matter of honour , and of worldly esteem , or when he shall resent himselfe , because the one , or the other is taken from him , hee will quickly provide remedy for the evill , saying , I know I liue not unto the world ; why then I ought not to pretend unto , or to esteem that which the world esteems ; and if I liue unto God , I ought not to pretend unto , nor to esteem but only that which God pretends unto , and esteems ; that is , that I should esteem my selfe dead & buried in respect of the world , and that I should esteem my selfe raised up , and liue unto God ; in such sort , that I being dead , and buried unto the world , ought not to pretend unto the things of the world , nor I ought not to resent myselfe , when I am deprived of them ; and being raised up by God , and living unto God , I ought to pretend unto the things of God , and to be grieved , and to resent my selfe , when I shall be deprived of them . And the things of God , which a Christian ought to pretend unto , are , the holy Spirit , that may rule and govern him , and which may maintain him in the possession of the kingdome of God in this present life , as much as may be , and in eternall life , as it ought to be ; and this by Iesus Christ our Lord. CONSID. XX. That in the Infirmity , Amendment , and Health of the mind , Men ought to govern themselues , as in those of the body . IN the Infirmity , in the Amendment , and in the Health of the minde , I conceiue , that those men which remaine in the kingdome of God , ought to govern themselues , as discreet men govern themselues in the Infirmities , Amendment , and Health of the body . That which I would say , is , that as the discreet person , that is sick in his body , seekes discreet and experienced Physitians , who by applying unto him his convenient medicines , and giving him a right regiment doe cure him : Even so he , that finds himselfe sick in his minde , ought to seek a spirituall , and experimented Physitian , or Physitians , that may set him in the way of the knowledge of Christ , that so becomming the member of Christ he may be healed of the Infirmity of his soule , of which I understand all those are healed , who being called of God doe belieue in Christ : all others whosoever , remain in their infirmity . Furthermore , I would say , that the discreet person , that is upon recovery of his bodily infirmity , liues alwaies very attentiue , and very wary of himselfe , in all things being carefull not to eat any thing that may cause him to relapse , nor to commit any excesse that may make him fall into the same inconveniency : so hee who findes himselfe to haue any health of minde , whilst he remaines upon his recovery , ought to liue very attentiue to himselfe , and very wary over himselfe in all things , being carefull not to engage himselfe in any of those things which may cause him to relapse , or loose any part of that health which he hath gotten ; being alwaies , when ever he comes into conversation , and in other affaires of the world , attentiue , and watchfull not to take any of those things that may doe him hurt , even as he carries himself , that is upon recovery , in banquets , and other occasions , where he is afraid to erre in any thing that may spoyl his bodily health , feigning that he eats , and doth not eat , and entertaining himselfe in such sort , that hee hurts not his bodily health , nor offends those that behold him . Furthermore I would say , that as he who having been sick , and upon recovery , although he finde himselfe well , if he be a discreet man yet doth not suffer himselfe to be transported to eat things contrary to his body , nor do any dammageable exercises , although hee do●… not liue with that attention , with which he lived , when he was upon recovery , being afraid to return unto the sicknesse from which he was cured : so in like manner he that finds himselfe healed of the infirmity of his minde , feeling himselfe much mortified , and much quickned , ought not to liue negligently , nor to debauch himselfe , or put himself out of hisown way in the dealing , and conversations of men , and in intermedling with the outward things of the world , being afraid to return to his former infirmity by the depravation of his minde , considering that the relapses of the minde into sicknesse are more dangerous , as well as the relapses into bodily sicknesse ; albeit God himselfe doth ever keep from this kinde of falling those that haue got health by regeneration , and renovation , which the holy spirit causeth in those , who are incorporated in Iesus Christ our Lord. CONSID. XXI . The difference of Sinnes , and Sinners : The Obligations of Piety : The Signes of Piety and Impiety . ALL Men that sin , sin either against themselues , or against their neighbours , or against Christ , or against God. They sin against themselues , defyling their bodies with carnall vices , and with Drunkennesse ; depraving their mindes with Ambition , with Envy , and with Wrath : For whilst they occupy themselves in these matters , besides the naturall depravation with which they are born , they adde corruption to their manners . They sin against their neighbours , doing them evil , and dammage , in their persons , in their estate , in their honour , and fame , and giving them evill example , and evill doctrine . They sin against Christ , justifying themselues by their own works : for thereby they shew that they giue no credit to Christ , touching the Covenant of Iustification , which covenant he made between God & Man , shedding his blood . I say they declare , that they do not hold it for a thing firmly established , that they doe not rely upon it . They sin against God , when they resent themselves , and are grieved touching that which God doth : For in grieving themselves , resenting themselves , and afflicting themselves , they shew that they doe not content themselves thereof . And this discontent of men proceeds in that , that they esteem it not good , and their esteeming it not to be good proceeds from this , that they haue not a good opinion of God , upon which selfe same ground they grow in the end even to hate God. Now they who sin against themselves , sin against the dignity of a man : they who sin against their neighbour , sin against Charity : they who sin against Christ , sin against the Faith : and they who sin against God sin against naturall Piety . They who sin against themselves , sin also against their neighbours , in as much as by their sins they giue evill example , and they sin against Christ , in as much as by their sins they make Christian religion to bee evill spoken of ; they sin against God , in as much as they are convinced in themseves , either by the Law , or by their own judgements , that they offend God in that which they doe , They who sin against their neighbours , sin likewise against themselves , augmenting their proper depravation and corruption : they sin against Christ depriving themselves of Charity , which is the proper counter-signe of Christian Piety ; and they sin against God , being convinced in themselves , either through the Law , or through their own consciences that they offend God in that which they doe . They who sin against Christ , sin against themselves , depriving themselves of justification , and consequently of the kingdome of God : they sin against their neighbours in giving them examples of incredulity , and they sin against God : for in offending the Son , they offend the Father , and offending him that is sent , they offend him that sent . They who sin against God , sin against themselves , depriving themselves of piety against their neighbours , by giving them evill example ; against Christ for the selfe-same respect that they doe who sin against Christ , they sin against God for the union , which is between Christ & God. From hence I gather , that a man owes to himselfe purity , and cleannesse , which is got by mortification of the appetites , and affections , which are according to the old Adam . He owes unto his neighbours Loue and Charity , with good example , and good doctrine : To Christ Faith ; and to God Piety . And I understand that as unto Faith there is also annexed certain hope of the resurrection and life eternall ; so unto piety is also annexed the worship in Spirit , and in Truth . Furthermore I gather , that to liue licentiously , and vitiously , is a signe of depravation , and corruption : To liue hurtfull to his neighbour , is a signe of malignity , and iniquity : To liue superstitiously , and ceremoniously , is a signe of incredulity , and diffidence : To liue discontent for that which God doth , is a signe of Impiety . As on the contrary , to liue chast , and pure , and modest , is a signe of mortification : to liue without prejudicing any one , is a signe of Charity , and goodnesse : To liue with peace and conscience is a signe of fidelity , and confidence : To liue contentedly touching every thing which God doth , is a signe of piety , and holinesse . Whereupon I understand , that as mortification , and charity are gotten only by Gods gift , so likewise that faith , and confidence , piety , and holinesse , mortification , and charity are conserved and encreased in a man by the spirit of God , even that which is obtained through Iesus Christ our Lord. I will adde this further , that in those things wherein men sin against themselves , and against their neighbours , if so be they sin through weaknesse , and infirmity , presently after they haue sinned , they are sorry , and repent , considering the offence of God , and the hurt of their neighbour , & of themselues . And in those things , wherein men sin against Christ , and against God , if they sinne through weaknesse , and infirmity , they doe the self-same , considering the offence of Christ , and of God , the ill example of their neighbour , and their own dammage . And furthermore as they that sin in carnall vices , find satisfaction in their sins , when they sin through wretched wilfulnesse , so also they , who sinne against Christ in outward justification , & against God , being grieved at those things which God doth , if so bee they sin through incredulity , and impiety , they are to finde satisfaction in their own works , and in their own opinions ▪ And by these counter-signes may a man know when he sins through frailty , and infirmity , and when through wretched wilfulnesse , and incredulity ; alwaies setting before his eyes the light of the Spirit , which is obtained through Iesus Christ our Lord. CONSID. XXII . For what reason God sometime giues a godly man a Child , and suddenly takes him away . EXamining with my selfe what God intends , when he bestowes upon a godly person a child , & a few daies after takes him away again ; I suppose hee intends that self same which we intend , when wee giue an Infant a thing , and seeing him much delighted therewith , and desirous to make experiment of his minde , and inclination , we take it away again . And as I understand the matter , as we haue a good conceit of that child , whom wee see with the same cheerfulnesse to let goe the thing , when we take it from him , with which he took it when wee gaue it unto him ; and that as we haue an evill conceit , when we perceiue him to be sorrowfull , grieved , and weep , and thereupon we oftentimes upon this occasion knock , and beat him : so God willing to make proof of a pious person , and of his mortification , giues him a Son , & when he sees him joyfull , takes him from him . And if the said person leaue his son , when God takes him away with the selfesame joyfulnesse , with which he receaved him , when God gaue him , he giues good signe of his piety , and holinesse : if he be sorrowful , grieved , and weeps , he giues an ill signe of his piety , and a worse of his mortification : and sometimes it comes to passe , that God for this cause the more sharply chastiseth him even in that which most grieveth him . One difference there is , that wee giving the thing to the childe , and taking it away , intend to prove him , & to know him ; and God in bestowing a sonne upon a pious person , and taking him away , intends that the said person should know himselfe , that hee should understand how far he is proceeded in piety , how far he is proceeded in mortification , and he intends to exercise him in mortifications . And it is a much more easie thing to God to giue a son to a man , and to take him away , then for a man to giue a Peare , and take it away . Together here with I understand , that it belongs and appertaines to a pious person to demean himselfe with God , when he deprives him of any thing , which he hath given him , how deare soever it be unto him , as a well inclined child demeanes himself towards his father , when hee takes from him the thing which he had given him . But to this piety none ever come , but they only , who enter in at the gate , and that is , our Lord Iesus Christ. CONSID. XXIII . That to him , whom God disenamours of the world , & enamours of himselfe , the selfe same things befall , as doe to him , that disenamours himselfe of one woman , and enamours himself of another . FInding my soule altogether barren , and dry , and as it were estranged from God , & understanding that this proceeded , because God had hid his presence from me , I thought to remedy this necessity of mine , by reducing my memory , that it should not think upon any other things then God. Scarce had I made this deliberation , ●…carce had I begun to put it in execution , but I perceaved , that although it be in my power to exercise my memory in God , as in another thing , yet for all that it is not in my power to make that my minde should feel the presence of God , and so free it selfe from its barrennesse , and drynesse , and estrangement from God. Furthermore I understood a very great difference between the state , in which the soule that labours to haue God present , findes it selfe , from the estate in which it findés it selfe , when God ●…auseth it to feel his presence . And being willing to know in what this difference consisteth , I understood it consisted in this , that in one estate mans spirit worketh , and in the other , the holy Spirit worketh . And so I resolved with my selfe , that between these states there is the same difference , that is between Flesh and Spirit . Passing on further I understood , that those men , who upon their own designes , & for their own interresses desire , & endeavour to disenamour themselves of the world , and enamour themselves of God , not being inspired , nor moved thereunto from the holy spirit , are much like to those men , who for their own designes , and for their own interresses , doe labour , and endeavour to disenamour thēselves of a base , and vulgar thing , and to enamour themselves of some other thing , that is qualified with much worth ; not being incited thereunto either by the sway of their own proper affections , or by the desire of the thing it selfe , to which they would affectionate themselves . I would say , that the difficulties , the distasts , and the troubles are much alike . which the one , and the other make experience of , and that neither these , nor those doe ever obtain that which they pretend . Furthermore I understood , that those men , whom God would dis●…namour of the world , and enamour of himselfe , are much like to those men , whom a qualified person would withdraw from another base , and vulgar person , and make enamoured of themselves . I would say , that almost the selfe same things befall to the one , as to the other that with the same facility the one , and the other both disenamour , and enamour themselves ; and that almost the selfe same things betide the one and the other , and that there are almost the selfe same conceits in the one , and in the other . For as the one is forwarded to unlove , and to love by favours , and cherishments , and by outward demonstrations : so the other is forwarded , or ( to speak better ) is constrained to unlove , and to love , by favours , and cherishments ; and inward demonstrations spirituall , and divine . One notable difference I finde , that the one , because he loves changeable things remaines alwaies with feare ; and the other because he loves stable things , hath driven all feare from himselfe . Furthermore I finde , that the one of them hath his satisfaction in his owne power touching that which he loves by meanes of remembrance ; and the other stands alwaies at the mercy of God , it not being in his owne power to be able to take , or feele more satisfaction , then that which God will give unto him , causing him to feele , and tast his presence . And I understand , that when the Person , whom God would disenamour of the world , and enamour of himselfe , applies himselfe by his owne industry , and by his owne exercises to enamour himselfe of God , he doth experiment in himselfe that which he proves , who for his own designes , and for his own interresses would disenamour himselfe of the world , and enamour himselfe of God. In such sort , that they who God disenamours , and enamours , can giue testimony of the estate of them , who labour to disenamour , and enamour themselves ; but these cānot giue testimony of the state of those others . Whereupon I understand , that men toyle themselves in vaine , that seek for their own designes to disenamour themselves of the world , and to enamour themselues of God. Furthermore I understand , that they may judge themselves to be most happy , who know that they haue not been moved of themselues to disenamour themselues of the world , and to enamour themselves of God , but haue been moved thereunto by the spirit of God. Furthermore I understand , that they who goe about disenamouring themselues of the world , and enamouring themselves of God , loose their labour , when without being moved by him to loue , they by their own industry , & by their own exercises seek to discover Gods presence , when he hides it from them ; And when God withdrawing himselfe from them , they for their own satisfaction would haue him present . And above all things I understand , that the proper exercise of them , whom God would disenamour of the world , and enamour of himselfe , is to apply their mindes to disenamour themselves of the world , not accepting of its Favours , nor its Cherishments , nor its flatteries , but driving them away from himselfe , flying them , and abominating them : Not pretending for all this , that God being moved by this their exercise , should enamour them more of himselfe , but that the favours of God finding them dispoiled , & deprived of the favours of the world , will become more effectuall in them , will more penetrate , and transforme them more into God , and so they shall more speedily , and intirely obtaine , and get the Love of God. That this is true , every man will easily understand , that shall consider , how that he , that hath expelled , and altogether abandoned the familiarity , and conversation of a base , and vulgar Person , comes much more easily to enamour himselfe of a Personage exceedingly qualified in worth . Having passed through these considerations , and understood these secrets , and others , that are annext unto them , and that doe depend on them , looking towards the Holy Scripture , I have known that these things are very conformable to that which I have read therein : for as much as Solomon in his Canticles , doth celebrate this Enamourment between God and the soule ; and that the departing from God is called Adultery , when the soule leaves God , and applies it selfe to the World. And it seemes to me , that our Lord and Saviour Iesus Christ , leaving one that would have followed him , and calling another , that alleaged excuse , or delay , it was nothing else , then to refuse the love of one , and to enamour the other . This selfe same , as I conceive , he meant to let his Apostles understand , when he said unto them , you have not chosen me but I have chosen you ; as if he should have said , you have not enamoured your selves of mee , but I have enamoured you . This very selfe same , as I understand , S. Iohn meant to say , when he said , that to become the sons of God , must proceed , not from the will of man , nor from mans spirit , but by the will of God , and by the Holy Spirit , in such sort , that in this present life it appertaines to a man to apply himselfe to disenamour himselfe of the world , and to occupy himselfe in praying God , that he would enamour him of himselfe , to this effect giving unto him his holy Spirit , which is obtained by believing in Christ our Lord. CONSID. XXIV . That those Persons , who are governed by the holy Spirit in their serving of God , pretend to increase in the love of God. GOd generally loves all men , and he loves with particular love all those , for whom he hath executed the rigour of his Iustice on his only begotten Sonne Iesus Christ our Lord. Men generally hate God , and they hate him with particular hatred , who are guilty to have added other depravations to their naturall depravation . The love which God beares men , proceeds from the great things , which he hath done for them , in such sort , that with reason he loves them more , to whom justification by Christ doth appertaine . And mans hatred towards God proceeds from the depravation , wherewith he offends him , ( for as it is said , He that offends , pardons not ) in such sort , that with reason they most ha●…e God , that have most offended him ▪ According to reason it seemes that God being most perfect , he ought to be most soveraignly beloved of man , and that man being most highly imperfect , ought to be most highly hated of God. Likewise because man hath received many good things from the Liberality of God , he oughtmuch to love God : and God having received ▪ from man nothing but offences , and injuries , he ought to be hated of God. But on the other side so great force hath the obligation which God hath to loue man for the great matters that he hath done , and doth for him , that however he know the height of imperfection to be in him , & that he is offended by him , he doth not leaue to loue him : it comming so to passe on Gods behalfe in this case with men , as it comes to passe to a good father , with a disobedient and vitious son , who is more drawn by the force of that which he hath done for his son , to loue him , then by the disobedience , and depravation of his son to hate him . And likewise on the other side , the hatred , and enmity which a man hath to God through his naturall depravation , and through the offences , that he hath added to this depravation , enforce so much , that although man know the height of perfection in him and although he finde , & feel himselfe benefitted of God , not only he cannot bring himselfe to loue God , but also hee cannot leaue to hate him : That betiding a man in this case with God , that betides to a vitious , and malignant son with a good father , with whom his villany , and malignity hath more force to hate his father , then the knowledge of his fathers goodnesse , and of the great obligation which he hath to his father to make him loue him . Whereupon I understand , that God willing to be loved of man , as a good father would be loved of his sonne , ( knowing that the impediment of this loue is that ▪ which is spoken of , that he who offends pardons not ) executed the rigour of his justice on his own son , as if a good father should say to a disobedient son , See I haue chastised ' thy brother for thy disobedience and offences ; fince then I haue taken away the impediment , loue thou me as I louethee . Hence I understand , that the intent which God had executing the rigour of his justice on Christ , was not les●…e to secure me , then to satisfie himselfe . Further I understand , that a man who giues credit to this justice executed on Christ , accepting it , and making it his own , doth altogether loose the hatred which he beares to God , and begins to loue God , even as the son who belieues that his father hath chastised his brother for that which hee had disobeyed in , leaues to hate his father , and begins to loue him . And now I understand that as the son desiring , not that his father should loue him , for hee already knowes that he loues him ; nor much lesse that he should loue him more , for he knowes that he loues him much , but he himselfe desiring greatly to loue his Father applies himselfe with all his force to serue him in every thing , which hee thinks to be pleasing unto him , & puts himselfe to great hazards for him , and deprives himselfe of all his pleasures and all his satisfactions for him , considering that being loved by his Father , and likewise doing great things for his Father , he shall come to loue his Father greatly : Even so neither more nor lesse the man that is already justifi'd desiring not that God should loue him , for hee knowes already that God loues him , nor that he should loue him more , for he knows that he loues him much , but he himselfe desiring to loue God much , applies himself with all his force to serve God , knowing that being beloved of God for the great things which God hath done , and doth for him , that he also doing great things for God , shall come to loue God greatly . Furthermore , I understand , that the consideration of the great sinnes which God hath ●…doned us , makes us to grow in the loue of God , as the confideration of the great offences which we haue done , when wee doe not feel the pardon , makes us to grow in hatred . Furthermore I understand , that the services , which those persons , who are governed by the spirit of God , doe to God , are not done to satisfie the Obligation , with which they were born ; neither are they done , as humane wisdome instructs , and as humane Philosophy teacheth , pretending piety , thereby to oblige God , either to the intent , that he should pardon their offences , or that hee should loue them , but properly to binde themselues to loue God more , and every day more to encrease in the loue of God. Furthermore I understand , that the services unto which the holy Spirit applies these persons , are to disenamour them of themselues , and of the world , and to enamour them of God , and of those persons that loue God. And I understand , that then a man disenamours himselfe of himselfe , when he depriues himselfe of all those things , which may giue , or cause unto him outward satisfaction in any kinde whatsoever . And then , as I understand , he disenamours himselfe of the world , when he takes away & apparts from his minde all thought to satisfie & please the world in things of the world , and when any occasion offers it selfe , he puts this deliberation in effect . And then I understand it , a man affectionates himselfe to God , and to the persons that loue God , when hee applies himselfe with his minde unto them , when by service , and benefits he doth oblige himselfe to loue them , doing unto them that which he would doe unto God himselfe , if he saw him to haue need of his service , accordingly as David saith he himselfe did , Ps. 16. And furthermore , that to suffer for Christ , and for the confession , and manifestation of the Gospell of Iesus Christ , doth aboue all things enamour them of God , and Christ , that so suffer . ●…nd I understand , that in their own suffering loue doth in great part deprive them of the sense of that which they suffer . And withall this I understand , that without comparison the love which God beares a pious , and just man , however sorry a one , and imperfect hebe , is much greater then that loue , which a pious , and just person , however much perfect he be , beares to God ; even as a good Father more loues a son , however sorry a one he be , then a son , however good he be , loue his Father ; and because this is so , it is no marviel , if they who be such , live with much security , that neither in this present life any thing shall be fall them , that shall be evill for them , nor that that felicity which is promised to them that are pious , & just , shall be wanting unto them in the life everlasting ; knowing the particular Providence of God ; and they are just , accepting the justice of God executed on Iesus Christ our Lord. CONSID. XXV . In what sort pious persons are moved to put in execution the justice of God. AVery great part of Christian piety , as I understand , consisteth in this , that a man should never dispose of himselfe , neither in effect putting his own will in execution , nor saying in his thought , This would bee well for me , if so b●…he haue not some evident signe of the will of God : in such sort , that when the state wherein he findes himselfe , the place , or the manner of living shall become wearisome to him , and there shall come thoughts into his minde , saying , This , or that thing would fit me well ; he should presently say , But what know I , if this would bee good for me ? God is he , who knows what is good , and since he knows it , to him I remit my selfe , that he should set me in it , and in the mean space I will belieue , that that which is best for me , is to continue in the state wherein I am ? With this resolution a man condemnes the judgement of humane wisdome , and reason , and renounceth his naturall light , and enters into the kingdome of God , remitting himself to the regiment and goverment of God. Furthermore I understand , that albeit to some Saints of the old Testament , and to others of the new , God hath manifested his will as it were by words , the common language , with which God speakes to the pious , is to put it into their hearts that which they should doe , and afterwards to necessitate them to doe it , or to facilitate the execution thereof ; in such sort , that when a pious person shall feel himselfe moved to change his state , place , or manner of living , or whatsoever other thing , in which he shall be doubtfull , whether it be a motion of the spirit , or of the flesh ; if on the other part he shall see himselfe necessitated to put it in execution , or shall find much facility in executing it , he shall take it , that God declares his will unto him by this meanes ; and holding that demonstration for a sufficient token of Gods will , he shall not doubt to put it in execution . If he shall haue the will , but neither the necessity , nor the facility , he shall keep himselfe quiet ; and if so be he shall haue the necessity , or the facility , and not the will , he shall likewise abide quiet , saying If this be the will of God , he will put it into my will , that I should put it in execution . In this hee shall so much more assure himselfe , in as much as I understand it , and hold for certain and firm , God is so jealous of them that attend to this piety , that even then when they are so much sollicited by sensuall appetites , and by humane affections , that they come to desire the execution , God himselfe hinders them , to the intent they should not come to deprave themselves , except when he meanes to punish them ; letting them fall into that which they desire , because they hold it a good thing for them ; as he chastised David in the case of Bersabe ; & this chastisement is very terrible : which as I understand it , doth not consist in the Execution of that thing which a man desires , but in the knowledge of the inconvenience , wherein he findes himselfe to bee fallen after the Execution . In these like cases also pious persons know the will of God , but it is that will of his , which is with wrath , and with fury ; and so they doe confirme themselves in the deliberation , to think that nothing befits them , but that in which they finde themselves , & to stand attentive to heare the language of God , when he moves the will , and facilitateth , and necessitateth the Execution thereof . With which language I understand that God also speaks unto the impious , as hee spake to Nebuchadnezzar , and as he spake to Darius , and Cyrus , and as he spake to Titus and Vespasian . But there is very great difference in that , which they that are pious doe , and in that which they doe that are impious ; forasmuch as they neither knew , nor doe know the will of God , and therefore albeit they did it , yet for all this they did not serve , nor doe serve God therein . But the pious , because they know the will of God , and knowing it put it in execution , they serve God therein . And in as much as they who are such , doe set themselves to all their works with this knowledge , they doe , as I understand , in all things serve God. Those are they who believe , and doe Gods justice executed on Iesus Christ our Lord. CONSID. XXVI . That the Flesh , whilst it is unregenerated Flesh , is the enemy of God , and that Regeneration is properly the work of the holy Spirit . SAint Paul the Apostle speaking by eyperience of the holy Spirit , condemnes the Flesh for the enemy of God. I understand by Flesh all men , in as much as they are not regenerated by the holy Spirit . Humane prudence , that alwaies opposeth it selfe against the holy Spirit , holding this condemnation for an hard and terrible thing , and not willing to endure it , will haue it that S. Paul meanes by Flesh , that which Socrates , or Plato would haue meant , that is , the Iudgement of the Flesh. In this opinion all they who follow humane wisdome doe concurre , holding it for an absurd and evill thing to condemne as sinnes , al the works of unregenerated Flesh. For , according to their opinion , there are some , with which unregenerated men doe not only not offend God , but in effect doe him service , such as are those , wherein they agree with beasts , both the one and the other being moved by naturall instinct ; as for a Father to beget Children , and for a Son to nourish his Father ; which things humane wisdome saith , since they be not vices , nay rather being vertues in brute beasts , it is no waies just to say that the selfe same should be sinnes in unregenerated men : for in such case the condition of man-kinde would come to be worse then that of brute beasts . Here I understand humane wisdome deceives itselfe , in as much as it doth not consider , that the brute beast having neither wisdome , nor reason , doth not alter the order of God , nor the institution of nature ; and a man not regenerated by the holy Spirit , by his prudence , and reason doth continually pervert , and alter it , nay he cannot leaue to pervert , and alter it , in as much as being proud he goes mending the workes of God by his own reason , and by his own prudence , and in as much as loving himselfe in every thing that he doth , he pretends his own interest , and his own proper glory ; and so hee doth not follow the naturall order , nor pretends the glory of God. In such sort as the Father bringing up the son , and the son nourishing the Father , every one of them pretends his own glory , & his own interest , and his own satisfaction : That being properly in men through the vice of their corrupted flesh , which leaves to loue , and to esteem God , and esteems and loves it selfe , ayming in every thing at its own proper glory , and its own proper ●…nterest . Whereupon I consider in this present life that which is in the house of a great Lord , who hath thirty slaues , for whom he doth sufficiently provide all necessary things , and ordaining them the things , in which he will be served of them . Of these thirty slaves I imagine that ten of them are fooles , without understanding , and without any manner of discourse , altogether as Beasts . These as I understand it , without perverting , and without altering the order which their Lord hath given them , doe that which is commanded them , not pretending any thing else , but only to obey their Lord : The other ten , I suppose , are well experienced , and haue judgement , and discretion , who pretending to know , and understand as much as their Lord , and sometimes more , pervert the order that is given unto them , supposing to finde the point better , and having the eye to their own interresses , haue alwaies an eye to gaine their liberty , and to be better intreated , and more cherished of their Lord , not contenting themselves with their servitude , nor contenting themselues with that ordinary entertainment which they receaue from their Lord : The other Ten , I imagine to my selfe , are likewise experienced , and understanding , and such as haue judgement , wit , and understanding , but perswading themselves , that their Lord knowes more then they , and no waies serving themselves of what they know to understand their Lords meaning in that which is commanded them , without perverting or altering the order that is given unto them , obey their Lord , and contenting themselues of their servitude and of their entertainment obey their Lord , pretending only to doe that which is ordained them for the profit , for the satisfaction , and for the glory of their Lord. The first Ten serue but like Beasts with their bodies , and these in the world are the brute Beasts . The second Ten in serving pretend to serue , but offend , and then offend most , when they serue most , and best ; for then they doe most alter , and pervert the will , and order of their Lord : And these are all men , in as much as they are not regenerated by the holy Spirit : The third Ten serve as obedient Sons , not perverting , nor altering the order , and will of their Lord , and they serue both with their bodies , and with their mindes ; and these are the men that are regenerated by the holy Spirit , without which regeneration it is impossible that men should reduce themselues to this degree . And therefore S. Paul well saith , that the flesh is the enemy of God , and is not subject to the Law and will of God ; neither though it would , could it , in as much as a man doting upon his own wisdome , and his own reason , pretends to mend the works of God , and in as much as being enamoured of himselfe in every thing which he doth hee hath an eye unto himselfe . To the intent this may be the better understood , I say , that by regeneration I understand that change , and outward , and inward Renovation , which the holy Spirit doth in those persons , who believing in Iesus Christ , and accepting as their own , Gods justice , that hee executed upon Christ , are changed , and renewed in all their affections , in such sort , that no waies pretending in the execution of their own appetites , nor in the sway of their own affections , that which they did pretend before their regeneration , having lost that understanding to goe about mending of Gods works , and having lost their own loue , whereby they loved themselues , as if one of the Tenne slaues of the second order should passe to the number of the Ten of the third order . Those men , who by wit , and humane artifice pretend to change themselues , and to renew themselues , as I understand it , doe not obtain this Christian regeneration , but that which is humane , that which is of the flesh , and of humane wisdome , & reason ; such as was that of some heathen Philosophers . For in Christian reason the holy Spirit only hath part , nay it is so much Regeneration , and Renova●…ion , in as much as it is wrought by the holy Spirit ; that is in as much as the holy Spirit works it in a man , when he feeling his election , and his vocation , and permitting the holy Spirit to work in him without pretending to work of himselfe , nor to follow his proper judgement , nor his proper opinion in any thing , when hee thinks himselfe to stand farthest off from his Regeneration , and Renovation , findes himselfe more neer , and more intire , and more perfect therein . And this is that Regeneration , and Renovation , which S. Paul saith , the holy Spirit works in them which are true Christians . And this is that selfe same , which the sonne of God himselfe our Lord , & Saviour Iesus Christ spake of to Nicodemus . CONSID. XXVII . That by Mortification a Christian man maintaines himselfe in his resolution , and by reducing of his minde to God , he maintaines himselfe in the certainty of Gods providence . THE man that being called of God , feeling his vocation , and answering unto it applies himselfe with his minde to piety , as I understand it , is first moved to resolue himselfe touching the world , not willing to haue from it any greater part , then that which it shall please God that he should haue in the dignities thereof , and in the estimation thereof ; and he is moved to resolve with himselfe , not desiring touching his body neither more commodities , nor any better condition in outward matters , then it shall please God to put him into . Furthermore I understand , that a man cannot maintaine himselfe in his resolution with the world , if so be he doe not mortifie the affections that live in him , of Ambition , and Avarice , and of selfe-estimation ; neither can he sustaine himselfe in his Resolution with himselfe , if he doe not mortifie his sensuall appetites that liue in his body . And therefore after that the feeling of his vocation hath moved him to these two Resolutions , the feeling of that faith , whereunto he is called , together with the holy Spirit , which together with Faith is communicated unto him , dorh mortify in him the affections which might hinder , and disturb the Resolution with the world ; and the appetites that might hinder and disturb the Resolution with himselfe ; in such sort , as Faith , and the holy Spirit doth mortifie the affections and appetites of a man to conserue , and maintain him in those Resolutions , which through his vocation he hath made with the world , and with himselfe . Whereupon I understand it , that for a pious person to feel himselfe sollicited by ambition , and his own proper estimation , is not a ●…igne , that he stands not resolute with the world , but that he hath not mortified his affections . Likewise I understand , that for a pious person to feel himselfe sollicited by the pleasures of the body , is not a signe that he stands not resolved with himselfe , but that he hath not mortified his Appetites . And so I take this Resolution , that a pious person , who answering to his Vocation is resolved with the world , and with himselfe , desiring to maintain himselfe in his Resolutions , ought to attend unto Mortification , which as hath been said , maintaines a person in his Resolutions . I likewise understand , that the selfe same calling of God doth moue a man being called to accept the particular Providence of God in all things ; holding for certain that all are his works , wherein his will doth particularly concurre . And I understand , that the Faith whereunto a man is called , and the holy Spirit , which by Faith is communicated unto him , doe bring a man to content himselfe of every thing that befals him , either good , or evill ; holding it all for good , to the intent , that hee should sustaine himselfe in his certainty , in which he could not maintain himselfe , but by being brought to this passe . And hence also I understand , that for a pious person to resent himselfe of those things , which happen amisse to him touching his body , is not a signe , that he hath not certification of Gods providence , but that hee hath not reduced his minde to content himselfe of that which God doth . And so I resolve my selfe in this matter , that together with a mans attending unto the mortification of his Affections , and of his appetites , he ought to attend to reduce his minde to this conformity to the will of God. For in this manner maintaining his own Resolutions in himselfe , he shall also maintain the Certainty of Gods providence , and shall likewise maintain himselfe in piety , justice , and holinesse , which is got by believing on Iesus Christ our Lord. CONSID. XXVIII . For a man to assure himselfe of his Vocation . FOrasmuch as I understand , it doth greatly import , that a man should be certain , that he is called of God to the grace of the Gospell of Christ , that is , to the intent , that believing in Christ he should obtain immortality , and eternall life : ( for this certainty works in him the resolution with the world , and with himselfe , and mortification , by which he is maintained in his resolutions . ) I come now to say , that a person that shall not haue had a Vocation so evident , so cleare , and exterior , as was that of S. Paul , after the comming of the holy Spirit ; or as was that of the Apostles , whilst Christ conversed with men ; nor so effectuall , and powerfull , as in some persons , in whom , although it be inward , the effects are so evident , as may serve for outward ; but shall have had a quiet , and remisse Uocation , as it is in those persons , in whom it being inward , and notable to shew it selfe by outward signes , because they are of themselves outwardly moderate in their affections , and appetites : I say that such a person may certifie himselfe of his Uocation , by the sense , that he hath of his justification through Faith. I would say , that when a Pious person being moved unto Christian piety , or having understood the motion , shall doubt whether he were moved , because he was called of God , or that he was sollicited of his own selfe-loue , finding in himselfe some sense of his justification by Faith , that is , of peace of conscience , which they obtain , who believing make Gods justice their own ; hee may well assure himselfe , that his motion to piety was the Uocation of God , and no designe of humane wisdome ; this being certaine , that only they , who are called of God , doe feel in themselves the benefit of Gods justice executed on Christ Iesus . CONSID. XXIX . That to believe with difficulty is a signe of Vocation . THE Easinesse with which they believe the matters of Christian Faith , who believe by Opinion , by Relation , and by perswasion ; and the Difficulty with which they believe them , who believe them by Inspiration , & Revelation , hath led me to this Consideration , that they , who believe by Relation , amongst some true things believe many false , and are likewise more easie to belieue false things then true ; and they , who belieue by Revelation , belieue only true things , and o●… falsities they admit none ; in such sort , that the difficulty of believing is rather a signe of Vocation , then the easinesse . He that believes by Revelation , believes as much as he feels , and because in those things which he doth not feel , he findes contradiction , he believes that which is inspired , and revealed unto him , and yet not that alwaies , but when the Revelation , and Inspiration , and the inward sense is liuely and intire . They who obtain this Faith , Christ calls them Blessed , and these selfesame are the sonnes of God. And this is the faith , that alwaies leads Charity , and Hope in its company , and without which it is impossible to please God ; That which purifies the hearts , makes them clean , & quickens them ; Of which our omnipotent God make us rich by Christ our Lord. CONSID. XXX . That God in communicating spirituall things unt●…●…s , dealeth as in giving the fruits of the earth . SEtting my selfe sometimes to accompt with God , I say unto him in this sort : Wherefore Lord , when you call a person to your kingdome , doe you not make him presently feel his justification ? Doe you not presently giue him th●… holy Spirit , which should rule , and govern him ? And why doe you not show unto him your presence ? To this it seems to me , that he makes answer to me , saying , For the selfe same cause , that I doe not make the graine as soone as it is sowne , to spring , so that it may be reaped . This , say I , is the curse of sin : And this other matter , saith he , is also through the curse of sinne . Againe , say I , Since you haue done it with S. Paul , and with some others , why doe you it not generally with all ? For the selfe same cause ( replies he ) that I haue sometimes given men bread to eat without causing it to grow by the ordinary way , willing to shew my omnipotency both in the one and the other . As those persons ( say I ) Lord to whom thou hast given bread by extraordinary waies , doe more acknowledge that bread from thy liberality , then those other , who haue it by ordinary waies ; even so also all thine elect would more acknowledge all their inward gifts from thy liberality , if so be thou wouldst doe with them that which thou didst with S. Paul , rather then guîding them , as thou guidest them by an ordinary way . I will ( saith God ) that both the one , and the other should acknowledge from me that which they obtain by the ordinary way , & that so much the more , as it seemes to themselves , that they get it by industry , and labour . For in this thing I will , that they should mortifie the judgement of theîr humane wisdome which mortification should not be necessary , if they had these things by extraordinary way . I will haue the labourer to labour the ground , and to sow his seed , and I will that hee shall attribute to me the fruit of all his labours . I will likewise that the spirituall persons labouring , and travelling themselves should submit themselves to believe , and to loue , and that they should so get iustification , and the holy Spirit ; and I will , that they attribute all unto me . And hold thou it for certain , that as the labourer should proue himselfe very rash , that should think to gather much grain , having the water at his command when he pleased , and the Sun when hee pleased : so likewise should that spirituall person be very rash who would hope to encrease much in piety , having the inspirations in his own power when he would . Whereupon hold for certain , that he doth take the better , who freely in all things , and every where leaues it for me to doe , without opposing himselfe in any thing , and without supposing to governe by himselfe that which ought to be governed by mee . With these Considerations I put my minde in quiet , when I finde it impatient , and not well enduring to expect God , remitting my selfe in all things , and every where to my God ; being assured , that he doth govern , & will govern me in this Christian businesse according to my necessity through his only begotten Son Iesus Christ our Lord. CONSID. XXXI . That the liuelinesse of Affections is more dammageable then that of the Appetites ; and that it is necessary that both the one , and the other should be Mortified . EXamining in what properly the Liuelinesse of Affections , and of the Appetites doth consist , and when this Liuelinesse doth offend , and when it doth not offend , and verify●…g , that the Liuelinesse of Affections consisteth in the inward satisfaction that is according to the flesh , that is , when a man abides aliue and vigorous in rellishing with the senses of his minde the things that belong to the world , such as are honours done to him , selfe-boastings , and that which is principall , his reputatlon , & fame . And I understand that the Liuelinesse of Appetites consisteth in the outward satisfactions , that is , when a man abides aliue , and vigorous to rellish with his fiue bodily senses , the thing●… that delight , and content the sensuality . And resolving my selfe , that this Liuelinesse of Affections , and Appetites is then hurtfull , when he who hath it , knowes it not , nor understands it , or doth not hold it for a fault , nor defect ; and that then it doth not hurt , when he that hath it , knowes it , and understands it , and holding it for a defect , and vice , goes by litle , and litle refrayning and mortifying it ; I come to consider , which of the twois most dammageable , and most contrary to the holy Spirit , either the Liuelinesse of Affections , or of that of the Appetites ? In this resolution I come first considering , that the Liuelinesse of Affections holds the inward man aliue in the things of the world ; and that the Liuelinesse of Appetites holds the outward man in things of the Flesh. And I understand that by how much the soule is more worthy then the Body , by so much is the Liuelinesse of Affections more contrary to the spirit , then that of the Flesh. Furthermore I consider in this matter ; A certain person goes to a feast for his own satisfaction , I would say , to satisfie his Appetites in seeing , hearing , smelling , tasting , & touching ; and another person goes to comply with the world for the satisfaction of him that makes the Feast : And it will seeme , that in him that goes for his owne satisfaction there is greater Liuelinesse , then in him that goes for others satisfaction , and it is not true : for if in him that goes for others satisfaction , the Affections of his own proper estimation , & of the honour of the world were not aliue , he would not goe : in such sort , that albeit he doth not goe being drawn by his Appetites , yet hee goes being drawn by his own affections , and by theirs whom he desires to please . It being very true , that that person that goes for his own satisfactiō , satisfies his own Appetites ; and he that goes for others satisfaction , satisfies his own Affections , and others : It is cleare that the satisfaction of the Affections is more dammageable , and more contrary to the spirit , then that of the Appetites . Furthermore I consider , that in the eyes of humane wisdome he is reprehended , and defamed , that is unbridledly aliue in his Appetites ; And he is praised , and honoured , that is moderate , and temperate in them ; and hee is esteemed to be a Saint , that hath altogether mortified thē . And on the contrary , he is esteemed , and prized , that keeps liuely his Affections of honour , and his own particular esteem ; and he is esteemed vile , and of no worth , that is in all these things mortified . Now it being true , that to the eies of humane wisdome that alwaies appears great , which to the eyes of the holy Spirit seems litle , & that alwaies appeares litle to humane wisdome , which appeares great to the holy Spirit , it will easily follow that humane wisdome holding the Appetites more dammageable then the Affections , the holy Spirit will hold the Affections more dammageable then the Appetites . Many other things might be considered to confirm this , but these abundantly suffice to come to my intent , which is this , that that pe●…son , who studies to be like unto Christ , and like unto God , and to comprehend the Christian perfection , in which he is comprised by the incorporation whereby he stands incorporated in Christ , must attend to the Mortification of his Affections and Appetites , alwaies keeping strict account with them to kill them in that wherein hee shall see them aliue . But principally hee ought to attend to the mortification of his Affections , as well for that respect , which we haue spoken of , as also because in the death of the Affections the Appetites dye , But the Affections doe not at all dye in the death of the Appetites , nay it comes to passe , that in the death of the Appetites the Affections revive : For , as hath been said , in in the eyes of humane wisdome the mortification of the Appetites is very highly esteemed of . Hereby I understand this , that when any Person kills his Affections by Humane wisdome , and industry , despising Honour , and reputation of the world , he growes Vicious , and Licentious ; for the Appetites live , and grow unbridled : And when another Person kills his Affections by the Holy Spirit , hee doth together therewith kill his Appetites : by which proofe a man may judge of many designes , and motions pertaining to the despising of the world , whether they be of humane spirit , or from the Holy Ghost . I would that in mee the Affections were altogether dead , and likewise the Appetites , so that neither my minde should be delighted with any thing , that were not spirituall , and divine , nor my body should take of the things of the world more then that which sufficeth to maintaine , and sustaine them in the world the time that God hath ordained , that it should live here ! But if so be I must runne out in any thing , and that some kinde of Livelinesse is to be kpet , That of the Appetites would lesse displease me , then that of the Affections . I would say , I should hold it for lesse inconvenient to see in me some Livelinesse of Appetites , and to satisfy my selfe in them , then to see in my selfe any Livelinesse of Affections , and to satisfy my selfe , and others in them . Nay verily if the shame of the world , and the ill example I should give to spirituall persons did not restraine me , I could scarce containe my selfe sometimes from suffering my selfe to be transported to the satisfaction of my Appetites , holding it for certaine , that by that meanes I should sooner mortify my Affections , and that my Affections dying , my Appetites would also dye w●…th them , I will adde this , that the Affections are mortified , when a man having opportunity to grow in Honour , and reputation , and in much credit with men , will not , but renounceth all : And that the Appetites are mortified , when a man properly may satisfie them , and doth not satisfie them . He that mortifies his Appetites , doth kill his flesh , and he that mortifies his Affections , crucifieth himselfe entirely with Iesus Christ our Lord. In saying , that sometimes satisfying my Appetites I should think to mortify my Affections , I meane that the shame , and confusion , which I should deserve in having satisfied my Appetites , would be a cause , that I should not think to put in execution my Affections , and that I should be wary from any more satisfying my Appetites , as I hold for certaine many of those persons prove in themselves , who attend unto the Spirit , of which Persons only I speake . CONSID. XXXII . In what consisteth the abuse , and in what consisteth the use of Jmages , and of Holy Scriptures , I Vnderstand it , that learned men being without the Spirit , doe suffer the selfe same deceit in the Holy Scriptures , which unlearned men without the spirit of God doe in Images ; in this manner : An unlearned man keepes a Crucifix of Christ in his Chamber , by meanes whereof alwaies when he enters into his chamber , hee remembers that which Christ suffered ; And finding Piety , and Religion in this remembrance , he puts in all other parts of his house other Images like unto that ; and knowing well , that alwaies as he walkes up and downe his house , and as he goes into the Churches , and also through many parts of the City , hee shall finde such like Images , which will reduce unto his memory that which Christ suffered , he cares not to imprint in his minde Christ Crucified , contenting himselfe to see him Painted : And as long , as he doth not keepe him in his minde , hee neither feeles , nor tasts the Benefit of Christs Passion . And it comes to passe that when this unlearned man is moved to demand any thing of Christ , it seeming sufficient to him to behold him painted with his Bodily Eyes , hee careth not to lift up his minde to behold him with Spirituall Eyes , in such sort , that a man may say , that he doth not pray unto Christ , but unto that Picture . In the selfe same manner a learned man without the Spirit keepes written in Holy Scripture the things , that pertaine to a Christian man ; that which hee ought to believe , and that which he ought to doe ; in such sort , that when ever he gets his book , he understands both the one , and the other : And this seeming sufficient to him , he imployes all his study , and all his diligence in having many bookes , that may declare unto him Holy Scripture , not caring at all to imprint in his minde that which hee reads , and that which he studies in Holy Scripture , nor to forme his opinions , nor his conceits in things pertaining unto Christian Piety according to that he there reads , and studies . And it comes to passe , that being desirous to understand some secret of God , and of spirituall matters , applying himselfe to seeke it in Holy Scripture , he doth not lift up his minde to pray God that he would shew it him , and that hee would teach it him , in such sort , that he doth take for his aime the spirit of God ; but that which by his owne proper nature , and his owne proper wit he learnes from that , which was written by them , who had the spirit of God. And if so be they suffer this deceit , that handle the Scriptures which were written by the holy spirit , what may wee think is the deceit of them , who handle the writings , that are written by humane spirit ? The unlearned man , that hath the spirit , serveth himselfe of Images as of an Alphabet of Christian Pietie ; forasmuch as hee so much serves himselfe of the Picture of Christ Crucified , as much as serves to imprint in his mind that which Christ suffered , and to tast , and feele the benefit of Christ. And when hee hath imprinted him , and tasteth , and feeleth him , hee cares no more for the Picture , leaving it to so serve for an Alphabet to other beginners : And when he hath Christ in his minde , when he is inspired to demand any thing of Christ , hee careth not to set his corporall eyes on the Picture , but sets his spirituall on the impression , which he keepes in his minde : In like manner a learned man , that hath the spirit , serveth himselfe of holy Scriptures , as of an Alphabet of Christian pietie , wherein hee reads that which appertaines to pietie , untill such time , as it penetrate into his minde , so that he tasteth , and feeleth not by Iudgment , nor by humane Wisedome , but by his own proper minde , in which he imprints those conceits , and those opinions of God , which are there written ; in such manner , as when there comes unto him a desire to understand any secret of God , first he goes to the booke of his minde , first he consults with the spirit of God , and afterward hee goes to prove that which he hath understood , with that which he findes written in those holy books ; in such sort , as having at first served himselfe of holy Scriptures , as of an Alphabet , hee afterwards leaves them to serve for the same effect to other beginners , hee attending to the inward inspirations , having for his proper master the spirit of God , and serving himselfe of holy Scriptures , as of an holy conversation , and which causeth refreshment unto him , altogether putting from himselfe all those writings which are written by humane spirit . And so as well in the unlearned with the spirit , as in the learned with the spirit , as I understand it in this manner , is fulfilled that , which was prophecyed of the time of the Gospell , where it is said , they shall be all taught of God , accordingly as they experiment in themselues , who obtaine the spirit , which is communicated by Iesus Christ our Lord. CONSID. XXXIII . In what manner through the patience , and through the Consolation of the Scriptures we maintain our selves in Hope . ACcording to S. Paul , wee who in this life abide in the kingdome of God , Maintain our selves in the hope of eternall life through patience , and consolation of the Scriptures . The patience consisteth in this , that although the accomplishment of that which we desire , seem long , we doe the more fortifie our minds to hope more and more , no waies departing from confidence . And the consolation of Scriptures consisteth in this , that reading in them the promises of God , we doe anew confirm , and fortify our selves in Hope ; there betiding unto us that which betides to one , to whom a Lord promiseth by his Letters a thousand Duckets of In-comes , who maintains himselfe in the Hope to haue that revenew through patience , fotti●…ying his heart more and more through hope , when it seemes to him , that the accomplishment of the promise is delayed , no waies departing from his hope , & comforting himselfe with the Letter of the Lord , in which reading the promise , he doth anew comfort himselfe in hope , and anew confirm himselfe in the confidence which hee hath to obtain the revenew which is promised him . I would say , that like as he supporting the delay , and reading the Letter conserues himselfe , till the promise be made good unto him : So wee on the other side bearing the delay of Christs second comming , and reading the holy Scriptures , confirm ou●…selves , untill we come unto that eternall life , which is promised us by Iesus Christ our Lord. CONSID. XXXIV . In what doth consist the benefit which men haue obtained from God by Christ. A Certain rich man hath a woman slaue vitious , and ill inclined , who hath her children also vitious , and ill inclined , as her selfe is . He because they be such , will not for some time keep them in his house ; but at another time for some other occasion hee contents himselfe to keep and maintain some of them in his house ; and moreover to the end they may more willingly stay with him , it pleaseth him to use them as sonnes . And because hee sees their evill inclination , and sees , that if so be he goe by the way of rigour with them , it will be impossible to keep them in his house , he doth not onely pardon them for being born of a vitious and ill inclined slave , ( For , for as much as concernes this point , he did set his minde at quiet , when he took them into his house : ) but he likewise pardons all that which they shall doe , being vitiously , and villanously drawn , and overcome by the evill inclination with which they were born . And they by the good usage of their Lord , who hath made himself a Father unto the , and by the good customes , that they learn , being in his house , goe leaving that which they inherit from their old , and evill mother , and goe getting that which they see in their new , and good Father : and in this manner they come to be heyres of the goods of their Lord , who is become unto them a Father . By this similitude I understand in what Christs benefit towards men doth consist . The rich man is God. The evill slave is humane nature depraved by the first transgression . Her sonnes are all mankinde . The house of God is the kingdome of God. The time , in which God admits men into his kingdome , is the time of the Gospell . The occasion is the justice of God executed on Iesus Christ our Lord : For this God is content to admit into his kingdome them that come unto him , and to hold them for sonnes , and to use rhem as sonnes . And because he knows their evill inclination , & sees , that if he use rigour with them , it will be impossible for them to keep themselves in his kingdome , he pardoneth them not onely the fault of their depraved nature , with which they are born , which is originall sin , ( for as much as belongs to originall sin , he pardons it , when hee admits them to his kingdome ; ) but also all those things , which they shall doe vitiously , and villanously , being drawn , and overcome by that evill inclination , with which they were born , ( which is proper , and naturall unto them , ) whilst they goe combating , and contrasting with it . Whereupon they by the favour of God , who of a Lord is become unto them a Father , making them sonnes of slaues , and by the good customes which they learne continuing in the kingdome of God , goe by litle and litle forsaking that which they hold of their old , evill , and vicious mother ; and goe on getting that which they see in their new , good and heavenly Father , leaving both to appeare , and to be like their mother . And as before they came unto the kingdome of God●… ▪ they had and represented in them the image & the likenesse of depraved nature : so likewise being entered into the kingdome of God , they haue and represent in themselves the image and similitude of God ; recovering that which the first man lost . By this I understand , in what sort a man was created unto the likenesse and similitude o God , and in what doth consist the benefit that men haue received by Iesus Christ our Lord. CONSID. XXXV . Whence it is , that that difficulty comes , which pious persons haue to continue in that whith appertaines to Piety , and Justification . Considering that the duty of Piety is for a man to content himselfe of every thing which God doth , perswading himselfe and holding for certain , that all that so comes to him , is Good , and Holy , and Iust : And believing that all that which comes to passe in this present life , comes to passe by divine providence , without admitting , that anything should come to passe by chance : And considering that the duty of Christian Faith is to accept with his minde , and to confesse with his mouth the Gospell of Iesus Christ our Lord. And seeing on one side in many men that haue not the spirit , much conformity to the will of God , in such manner , that they neither grieve themselves , nor resent out of measure the death of those persons whom they greatly loue , nor for the losse of goods , nor for the losse of Honour , and that they themselves are content to dye : And seeing likewise in many other men that haue not the spirit , much acceptation , and much confession of the Gospell without any scruple of doubt at all . And seeing on the other side , that some spirituall persons grieve themselves , resent themselves and are very sorrowfull for the death of those persons whom they loved , & for other inconveniences that befall them , and they cannot bring themselves to be willing to dye , and that they feel the losse of estate , and the losse of Honour ; And seeing also in other persons who haue the spirit , much wavering in the acceptation , and confession of the Gospell , that they cannot certifie , nor confirm themselves of all that is therein ; I haue many times set my self to consider the causes , whence these contrary effects should proceed ; forasmuch as it seems , that in him , who hath not the spirit , there should not be conformity with the will of God , nor should he giue credit to the Gospel : and in him that hath the spirit , there ought to be both the one , and the other . And after I haue considered the matter , I understand , that however flesh doth sometimes a litle contradict flesh , yet in the end flesh suffers her selfe to be overcome , and subdued by the flesh : whereupon there being a man that hath not the spirit , as well an aff●…ction of the flesh willing to conform it selfe with God , as to grieve , to be sorrowfull , and to resent it selfe for the inconveniences that offer themselves in this present life , it comes to passe , that one affection overcomming the other , it seems that such a man doth conform himself with the will of God , and it is not true : For hee doth not conform himselfe , but with his own proper will , by which for his own satisfaction , and for his own designes , he doth determine to content himselfe of every thing , and to cōform himselfe in all things with the will of God. That this is true , wee read in many Books of the Gentiles , and we heare , and see it in many other Nations altogether Infidels , and others , that counterfeit faith . Likewise I understand , that there being a man , that hath not the spirit , as well an affection of the flesh to accept , and confesse the Gospell , as not accept , nor confesse it , it comes to passe , that one affection overcomming the other , it seems , that such an one believes the Gospell ; and it is not true : for he doth not belieue but only his own opinion , and imagination , as the Iew , that stands stubborn in his Law , and as the Moore , that believes his Alcoran . On the other side I understand that the flesh alwaies repugnes against the spirit , alwaies contradicts it , and alwaies struggles with it , by reason of the great enmity , that is between them two . Whereupon it comes to passe that there being in a man that hath the spirit , an affection of the spirit , that makes him willing to conform himselfe with the will of God , contenting himself of every thing that God doth , and repugning , and contrasting with the flesh , which suffers not it selfe to be overcome , but after a long space , it comes to passe , that the man who hath the spirit , laments , resents , and is grieved for the corporall incommodities , and for all those other things , in which the flesh suffers , and aboue all things for death , even as we see that the saints of the Law did grieue themselues , and as S. Paul , a Saint of the Gospell would haue resented it , as himselfe saith , if that friend of his had died ; and as the proper son of God our Lord God Iesus Christ did resent himselfe . In like manner I understand , that there being in the man which hath the spirit , an affection of the spirit to be willing to accept , and confesse the Gospell , and the Flesh repugning , and contradicting , because it hath no part in such desire , nor in such will , it comes to passe , that a man that hath the spirit , feels a weaknesse in his faith , & goes wavering , and doubting in it , as wee haue read in some Saints , and as we our selues see it in others ; in such sort , that as from the small contradiction which the affections of the flesh haue amongst themselues , there comes forth an appearance of Piety , and appearance of Faithin them , that haue not the spirit : so from the great contradiction , that is between the Flesh , and the Spirit , there proceeds in them that haue the spirit a weaknesse in faith ; that befalling in a man , which befalls in the world , in a Province , or in a common-wealth . I would say , that as it comes to passe , that when any person speaketh , or publisheth any thing with an affectiō of the spirit , he presently findes a contrast , a contradiction and outward persecution although it be a thing which is ordinarily spoken , & practised , but without the spirit , and out of humane affections : so likewise when a man goes about through the motion of the spirit to perswade himselfe , and confirme himselfe in any thing pertaining to piety , or iustification , he suddenly , findes an inward contrast , and contradiction : for his own affections , & his own appetites , which are mortall enemies to the spirit , rise up against him . And this comes to passe , not withstāding that the selfe same things haue been formerly accepted , and believed of him by his own proper affection , and opinion . Whereupon I gather this conclusion , That it is a signe , that it is the holy Spirit which works in a man that which sets him in the will , and in the desire to haue much piety , and much faith , when in all this a man finds in himselfe much contrast , and much contradiction , and when also the same comes to passe in that which is exteriour unto men . And I resolve my selfe , that in this contrast , & in this fight a man ought to labour , and travell much , but without affliction , or grieving himselfe ; for although the flesh together with all its affections remain aliue , yet the holy spirit should haue the victory , and bethe conquerour . For it is not meet that the son of the slave , that is , the flesh , should be heire with the son of the Free-woman , that is the spirit , of those goods that properly belong to the spirit , that is of the knowledge of God , in the present life , and of the vision of God in life everlasting . And saying the flesh , I understand the affection of flesh , that which men receive from Adam , all which must needs dye in us , to the intent that all that may live , which we can receive from Iesus Christ our Lord. CONSID. XXXVI . In what the Christian Liberty doth consist , how it is knowne , and how it is exercised . THat it may be well understood , wherein it is , that Christian liberty doth consist , how it is to be knowne and how it is to be exercised , it imports much , to understand first in what the Hebrew servitude doth consist , how it was understood , and how it was exercised . The Hebrew servitude , as I understand it , proceeded from the command of the law , which menacing , and promising kept men in servitude , and intreated them as servants . Amongst them , that were of the Hebrew people , some applyed themselves to the law by inspiration , and others out of opinion ; and there were others also , who cared not for the law , living licentiously ; they knew not the Hebrew servitude , neither exercised themselves in it . They who out of opinion applyed themselves to the law , desiring , and procuring , that the Menaces , wherewith the law threatned trangressors , should not be executed on them , and that the promise , which the law made to them , that observ'd it , might bee fulfilled in them , knew the Hebrew servitude , but did not exercise it as they ought : For being governed by their owne proper spirit , they were most superstitious in some things , and most licentious in other . They who by inspiration applyed themselves unto the law , and exercised themselves in it , as was meete , desiring the promises thereof , and fearing the threatnings , knew the Hebrew servi ●…ude , seeing that it behoved them alwaies to stand knit unto the law , and they exercised themselves in it as was meete , holding themselves for servants , and depending on the will of God for being governed by the holy spirit , that did inspire them to the fulfilling of the law ; they were , pious , holy , and just , in such sort , that the Hebrew servitude consisted in the law , and was knowne when men applyed themselves to the observation of the law , and was exercised , when the application proceeded from the holy spirit . On the contrary , the Christian liberty consisteth in the abrogation of the law , which was altogether abrogated in the comming of the holy spirit , which succeeded in place of the law to governe the people of God. Among them , who have the name of Christians , there are some , who feele this Liberty by the holy spirit : there are others , who divine it by humane spirit ; and there are others , who neither feele , nor divine it ▪ They who neither feele , nor divine it , are in all points , and altogether like unto them , amongst the the Hebrew people , who divined the servitude of the law , being in all things , and altogether most superstitious , obliging and binding themselves not only to that , which they think to be the law of God , but also to that which they know to be the law of man and more then this , they themselves doe oblige , and binde themselves to other lawes ; in such sort , as they know not in what Christian liberty doth consist , neither doe they know it , nor exercise it , living wretchedly in miserable , and hard servitude . They , who by humane spirit divine Christian liberty , are much like unto them amongst the Hebrew people , who made no account of the law , they taking away from themselves all manner of yoak , live licentiously , not knowing , nor exercising the Christian liberty , as was meete . They are ordinarily impious , and vicious ; and I understand it , that they divine Christian liberty by humane spirit , they who by their owne wit , and Iudgment , and by that which they read , and heare , and understand , that a Christian man is free , not considering whether they bee Christians in such manner , as that Christian liberty appertains to them ; grow to make the licentiousnesse of the flesh Christian liberty . They who by the holy spirit feele the Christian liberty , are like as it were to them amongst the Hebrew people , who through the holy spirit applied themselves unto the law : They know , that Christian liberty consisteth in this , that a Christian shall not bee chastized for his evill living , nor shall not be rewarded for his well living ; knowing , that chastizement is for the unbelievers , and the reward for the faithfull : in as much as God will chastize them , that believe not on Christ , and not believing on him doe not accept the covenant , that hee set betweene God , and man ; and that hee will reward them that shall believe in Christ , and accept the covenant of Christ. They who in this manner know the Christian liberty , having no regard neither to chastizement , nor to punishment , and having a regard to observe the decorum of those persons , whom they represent in this present life , that is , to bee a member of Christ the most perfect head , and to live in this life a life like unto that , which they are to live in eternall life , doe well exercise the Christian liberty : For being governed by the holy spirit , on one side they finde , and know themselves to bee free , and exempted from the law , in so much that it seemes to them , that they may say with S. Paul , All things are lawfull unto me : Neither fearing to be chastized for transgression , nor hoping to bee rewarded for observation ; in which they feele , and know the Christian liberty . And on the other side they finde , and know themselves obliged to be like unto Christ in their life , and manners , and therefore they say with S. Paul , all things are not expedient . And standing in this they exercise themselves in Christian liberty , in such manner , that Christian liberty consisteth in the abrogation of the law , and is knowne , when men doe not feare the chastizement of the transgression of the law , nor pretend the reward of the observation thereof . And it is well exercised when men observe the decorum , that belongs to a Christian , who is a member of Christ , and ought in all his things to bee very conformable to Christ. Hence I gather , that since men , that divine Christian liberty by humane spirit , and wit , and Iudgment , make themselves vicious , and impious ; and not understanding it , make themselves superstitious , and miserable ; and understanding it , knowing it , feeling it , and exercising it by the holy spirit , become holy , pious , and just , becoming very like unto Christ our Lord , it is good , that a man should apply himselfe to understand the Christian liberty , craving of God his holy spirit , which may cause him to know , and feele it , and likewise make him to exercise it . And in this manner , neither will the not knowing it make him to live with superstition , and in misery : nor the knowing it by humane spirit make him to live licentious in his manners , and impious in his minde : And to understand it , know it , and exercise it , will make him to live without feare before God with holinesse , and Iustice all the time of his life , and will afterward set him glorious in life everlasting with Iesus Christ our Lord. CONSID. XXXVII . That they , who know God by mens relation , have a false opinion of him , and they who know him by the holy spirit , have a good . THis is alwaies true , that men frame their opinions , and their conceits of those things , which they know not , according to the relations , and informations , that men give them of those things . And it comes to passe , that understanding , that a man takes an affection to every thing , which he seeth , we hold him for vaine ; And understanding , that hee doth delight to take money , and gifts , we hold him for covetous ; and understanding , that he doth not pardon , when hee is offended , wee hold him for cruell , inhumane , and vindicative . In like manner this is alwayes true , that if it come to passe wee have need of such a man , wee doe endeavour to gaine his good will with those things , which are according to the opinion and conceit , which we have of him by relation , in which we continue , and persevere , untill such time as holding strait familiarity with that man , by litle , and litle wee goe framing other opinions , and other conceits . according to that which we our selves know of him . Whereupon it comes to passe , that now we doe not goe about to gaine his good will by those things , with which we did at first , following the Relation ; But by those things , which according to our owne knowledge seeme to us to bee to purpose . This selfe same betides us with God : Men being deceived by humane Philosophy , and by their owne wisdome , and reason , which doth reach unto the knowledge of God , and being deceived principally by superstition , and false religion , they make relation , that God is so delicate , and sensitive , that hee is offended for every thing : that he is so vindicative , that he doth chastize all offences : that he is so cruell , that hee chastizeth them with eternall punishment : that he is so inhumane , that hee de lights , that we should evill intreat our persons , in so much as to shed our owne blood , which he hath given unto us ; and that we should deprive our selues of that substance , which he hath given unto us to the end that wee should therewith maintaine our selves in this present life : that he doth delight , that we should goe naked , and barefoot , alwaies suffering : That he is vaine , and that presents doe please him , and that he delights to have gold , and goodly furniture ; and in summe , that he delights himselfe of all those things , in which a Tyrant doth delight , and reioyceth to have from them , that are subject to him . According to this Relation , which men make us of God , we frame our opinions , and our conceits of God , and so much the more , in as much as what men tell us by word of mouth , we finde written in the writings of men . And in as much as both they and we , when we begin to read holy Scripture , have already conceived this opinion of God , and formed these conceits of him , it comes to passe , that not gathering the true fruit of holy Scripture , which consisteth in the knowledge of God , but rather stretching it out , and understanding it according to that opinion , and to those conceits , which we bring with us by the Relation of men , it befals us , that the holy Scripture , being the Relation of the holy spirit , by meanes where of we might conceive a true opinion , and right conceits of God , we make it , that it become the Relation of men , and that it speakes not that which the holy spirit intends , but that which humane ignorance imagines . From whence it comes , that men knowing , that they have neede of God , because they hold him for sensitive , for vindicative , for cruell , live in continuall scruples , in continuall feare , and terror , which are things that ordinarily beget hatred . Because we hold him for inhumane wee evill intereat our own persons with fastings , with watchings , with disciplines , and with all those other things , which the flesh abhorres ; And in this we think much to please God. Because wee hold him for covetous , we offer unto him our goods , and wee adorne him with ornaments of gold , and of silver , and of jewels . And in summe , because wee hold him for a Tyrant , we demeane our selves with him in all things , and every where , as we demeane our selves with them that are Tyrants . In this we abide , and in this we persevere with God all the time that we frame our opinions , and our conceits of God by the Relation , that we have of men . Whence I understand , that whilst a man procures to gaine Gods good will by these things , he shewes , that the opinion , and conceit , that he hath of God is by mans Relation . And if any man shall say unto me , I doe these things to conforme my selfe with others , but I have no confidence in them , nor I esteeme them at all ; I shall answer him , that it is a most difficult thing to understand , whether he trust in them , or no ; And I shall say unto him , Wilt thou , Brother , understand whether thou trust in thē , or no ? Examine thy selfe well , whether thou finde satisfaction in doing of them or no ? whether thou hast a good opinion of them , who doe them or no ? and whether thou hast an evill opinion of them that doe them not , or no ? And so shalt thou understand , whether thou hast confidence in them or no. And finding , that thou hast confidence in them , hold for certaine , that the opinion , and the conceit , which thou hast of God , is by Relation of men . They who accepting the Gospell , and through the Covenant of Iustification , which is by Iesus Christ our Lord , being made the sonnes of God , and having familiarity with God , know God , and get a new opinion of God , and frame new conceits of God , not now by relation , but by knowledge , and experience ; and going unto the holy Scriptures with their new opinion , and with their new conceits , finde written in it the selfe same , which they know , and experiment : They understand , that God is patient , mercifull , slow to wrath , & estranged from revenge , except it bee in them , that are the vessels of wrath , whom also God for sometime tolerates , and cōports . Vnderstanding this , they drive out of their mindes the scruples the fears , & the terrors ; they understand , that God is full of such loving kindnesse that to give eternall life to men , he sent into the world his own sonne , made a man , on whom he executed the rigor of his Iustice , wherby they know , that he doth not delight , that men should euill intreat their owne persons , but that they should in such sort be dispoiled of self-loue , that being euill intreated upon whatsoever occasion , they should not be grieved , nor resent themselves ; And that he would not , that they should deprive themselves of their goods , but that they should possesse them in such manner , that being by what ever occasion deprived of them , they should not esteeme it for evill , nor be sorrowfull ; and that it being necessary to leave them , God calling them to the preaching , and manifestation of the Gospell , they should immediately leave them , and deprive themselves of them . Finally these persons holding this new opinion , and these new conce●…ts of God , knowing God first in Christ , are Iust , and holy ; and knowing that God delights himselfe of holinesse , and Iustice , they serve him in holinesse , and Iustice. And also acknowledging God in these naturall things , they content themselves of all thing , after whatsoever manner they come to passe ; they follow willingly that order , which God hath set , without being grieved , or resenting themselves for any of those things which befall them , holding them all for good , and just , and holy ; although sometimes according to the Iudgment of humane wisedome they be judged the contrary . And because they understand , that God is delighted with this obedience , and this mortification of humane wisedome , in serving with obedience , and with mortification , they serve with piety : In this they abide , whilst they remaine in the opinion , and in the conceits , which are had of God by the familiarity , and by the knowledge , and by the experience that they have of God , who accept ●…he covenant of Iustification , which is by Iesus Christour Lord. They as I understand , not only finde no satisfaction in those things , which they doe , who stand in that opinion of God , and in those conceits of God , which are had by Relation of men ; but if they be necessitated to doe them , they feele displeasure , and discontent : And this displeasure , and this discontent in these things I understand to be a good countersigne for to know , that a man hath now lost the opinion , and those conceits of God which are by Relation of men , and hath obtained that opinion , & those conceits of God , which are by familiarity , and by the knowledge of God , and by the experience of those things which are by the spirit of God. By this Consideration I understand the cause , why a person beginning to haue familiarity with God , and to haue experience of the things of the spirit of God , it seems every day to him , that the knowledge of God is renewed in him , that is , that hee comes anew to know God ; and that by reason that holding a long time imprinted in his minde that opinion of God , and those conceits which are by Relation of Men , and not being able at once to dispoyle himselfe of them , and going leaving them by litle and litle , he goes on by litle and litle receiving that opinion , and those conceits of God , which are by the spirit of God. Whereupon it comes to passe , that it seems to him to make so many changes in the knowledge of God , as those are , which he makes in leaving his old opinion , and his old conceits of God , and in cloathing of himselfe of a new opinion , and new conceits of God. And because it is also more proportionable to the depraved nature of man to abide in the first , then in the second , in the old , then in the new , in that of Adam , then in that of Christ , in that of the Law , then in that of the Gospell ; I understand , that with difficulty doth a man spoyle himselfe of the old , and cloath himselfe with the new . And I understand , that to a regenerate man , and renued by the holy Spirit , it appertaines to keep his mind all his life long , attent to dispoyle himselfe of that opinion , and of those conceits of God , which are by Relation of men ; and to cloath himselfe of that opinion , and of those conceits of God , which are by Revelation of the spirit of God , which is obtained by Iesus Christ our Lord. CONSID. XXXVIII . By a comparison is shewed in what the errour of false Christians doth consist , and what thing that is which true Christians doe . THis is certain , that all of vs would judge , and hold them for very sots , & very fools , who finding themselues banished from a kingdome by their demerits , and there being presented unto them on their Kings behalfe a Patent subscribed with his name , and sealed with his seal ▪ by which he pardons them , and enables them to returne unto the Kingdome , and they taking the Patent , & acknowledging the ●…ngs hand in it , and the Kings seale , should not care at all to co●…●…to the kingdome , setting themselves to examine , whether the seale , with which that Pattent was sealed , were of gold , or of brasse ; and occupying themselues in adoring , & adorning it , themselues alwaies abiding in exile , and deprived of the kingdome , and deprived of the Kings Grace , procuring by other means , and by other waies to haue that selfe-same , which the King had freely , and liberally given unto them by that Patent of his , which they had read , and acknowledged , & which they adore , and obserue with reverence , doing in it , and with it that which is of no importance to them , to that purpose for which the King sent it unto them . For that which belonged to them to doe , if so be they were wise , were in receiving , and acknowledging the Patent to come unto the kingdome , and to accept the Kings Grace , and afterwards to conserue , and well keep that his Patent in testimony of their pardon , and thereby should they know from the Kings hand , and from his seale what ever concerned them to know . By this comparison , or similitude I understand what a man ought to doe presently after he comes to the knowledge of the Evangelicall preaching , which is like unto a Patent , by which God freely and liberally pardons all those misdoings , by reason whereof we remain in exile , and out of his kingdome , and he doth enable us to return , and to enter into it , and to recover his favour , and together with it his Image , and similitude . And I understand also how great , and wherein the errour , the sottishnesse , and the folly of men doth consist , who reading the Gospell , approving it , and holding it for true , and yet not relying upon that which it promiseth , nor entring into the kingdome of God , nor making peace with God , doe occupy themselues in examining & verifying curious matters of God , and of Christ , such as appertain not to them , and are not profitable unto them ; and doe occupy themselues in serving God , and Christ in those things which are not required of them , nor are acceptable unto him , and by which they doe peradventure more procure the wrath of God against themselues . In this errour I understand it , all men come , who govern themselues in Gods affaires with humane wisdome , not knowing God , nor knowing Iesus Christ our Lord. CONSID. XXXIX . That Quickning answereth to Mortification , and the glory of the Resurrection answereth to Quickning . THis is certain , that as soon as a man being inspired of God accepts the covenant of justification by Iesus Christ our Lord , he begins to dye unto the world , and to liue unto God , to dye unto Adam , and to liue unto Christ , to come out of the kingdome of the world , and to enter into the kingdome of God : And that at that time which a man dyes , the soule being separated from the body , hee doth accomplish his dying to the world , his dying to Adam , and his comming out of the kingdome of the world ; and that when he shall arise again , his soule returning to unite it selfe with the body , he shall liue perfectly , and entirely unto God ; he shall liue unto Christ , and shall abide in the kingdome of God. Whereupon considering the difference that is betwixt the state of a man however much mortified he be to Adam , and to the world , whilst his soul remaines with his body , and the estate of another man already dead , his soul being severed from his body , I understand the difference that shall be between the estate of a man , how much soever mortified he be to God , & to Christ , whilst he continues in this present life , from that estate in which he shall stand being raised to God , & to Christ in eternall life : understanding that there shall be without all compare greater difference between the state of the Resurrection , and that of Vivification , then is between the state of Death , and that of Mortification , although this should be never so great . I would say , that much greater is the difference between a man raised up , and him that is quickned , then that which is between a man that is dead , a●…d him that is mortified ; understanding that the mortified stands as it were dead , standing ●…rucified unto the world , and unto himselfe rather in the other life then in this ; and that he who is quickned , stands as it were not raised up , standing subject to passions and to death , from all which he is free in the Resurrection . And understanding all this , I use so to call Mortification an imperfect death , and vivification an imperfect resurrection . And I understand , that such shall the resurrection ●…e in eternall life , as the Vivification is in the present : I would say , that the glory of the resurrection shall answer to the perfection of the Vivification . Whence I gather , that since Vivification answereth to mortification in this present life , and that the glory of the resurrection in eternall life shall answer unto vivification , it belongs to the pious Christian , who desires to liue eternall life , to attend to mortify himselfe much , to become much like to Christ in his death , that he may be likewise much like to Christ in his surrection ▪ in which a man shall perpetually abide in the kingdome of God , together with the son of God himself Iesus Christ our Lord. CONSID. XL. Two Wills in God , one Mediate , and another Immediate . IN God I consider two Wills , one Mediate , and Generall , and another Immediate , & Particular . With one I understand it , he governs the universe ; And with the other , I understand , he governs those , who are redeemed by Christ. Of the one I understand all the creatures are the executioners every one in his degree , and office ; and of the other I understand , the holy Spirit is the executioner , and the persons which are partakers of the selfe same spirit . Furthermore I understand , that men doe oftimes grieue themselves for those effects which result from the Mediate Will of God , because it seems to them to redound unto their dammage . And I understand , that of those effects , which result from the Immediate Will of God , those persons to whom they appertain , doe alwaies rejoyce , because they alwaies redound to their good . The effects of the Mediate Will I understand to be those , which result from the heavenly influences , and other naturall causes , which following the order that God hath set , doe sometimes hurt , and sometimes help . This order , and this course I understand , is sometimes altered by the Immediate Will of God ; and I understand it , is sometimes restrained by the selfe same Will. And in this alteration , and restraint I understand , that one part of that Will of God , which we call Immediate , doth con●…ist ; because it followeth not the common and generall order : The other part of the Immediate Will of God I understand consists in those things which he himselfe doth by his word , and by the holy Spirit ; such as are the Creation of the world , and particularly that of Man ; the Reparation of mankinde by Iesus Christ ; the Vocation of the participation of this good ; the Iustification , with all the other spirituall knowledges , and feelings . To this Immediate Will of God I understand a man was subject in his first creation : And I understand , that in sinning hee made himselfe subject to the Mediate Will of God , under which subjection I understand all evills doe consist , and all troubles , to which our humane nature is subject , amongst which death is a most principall one . In this discourse that hath been said , I understand two things ; the one , that Adam disobeying God made us subject to that Will of God , which is Mediate , and the●…eupon to evils , and to death : And that Christ obeying God returnes his to the subjection , and to the Will of God , which is Immediate ; and therefore he frees them from evils , and from death : From death he frees them , habilitating them unto the Resurrection , in which they shall liue an eternall life : And from evills he doth sometimes free them , causing that those should not touch them , which should touch them according to ordinary course ; At other times depriving them of the feeling of them ; and othertimes mortifying them therewith : In such sort that the evill is converted into good , in such sort , that like as he doth not in such manner free them from death , that they should not dye , but he doth abilitate them to a most happy everlasting life ; so neither doth he free them from evills , in such sort , as they should not touch them , but hee doth abilitate them to draw good out of these evills . The other thing which I understand , is that the continuall sighing of a man , that feels , or begins to feel in himselfe the benefit of Christ , ought to be desiring , and demanding to be freed from the subjection of Gods Mediate Will , and return under that Will which is Immediate . For God being soveraignly good , or rather good it selfe , in that Immediate Will of his there can be nothing but that which is such as he himselfe . And I think assuredly , that Christ counselling his to say , Thy will be done , does coun●…ell them to haue this desire , of which I haue spoken , and that they should alwaies sigh ●…n this m●…nner ; as if he should haue said ; Craue of God that he would make you exempt from that ordinary Regiment , and government , and make you free from the government of his Mediate Will , & that he set you in that of his Immediate Will ; in such sort , that like as the heavenly armies are immediatly governed of God , so you also , that are on earth , may bee immediatly governed of God! Whence I gather , that when a pious person shall feele himselfe troubled , and molested in his body , or in his minde , it shall be well , that attributing that trouble , and molestation to the subjection of that will of God , which is mediate , he should feele in himselfe the evill of Adam ; and that desiring , and sighing to feele the good of Christ , he should say to God , Thy will be done ! Free me , Lord , from this thy mediate , and generall will , & set me in thy immediate , and particular will ! deprive me of the feeling of evill of the disobedience of Adam and set me in the feeling of good of the obedience of Christ ! They who say these words , Thy will be done , and understand it not in this manner , if they shall well examine their mindes , I am assured they shall find they say , because they cannot choose : for if so be they could cause that God should doe that which they would , they would not easily remit themselves to the Will of God : but when they cannot put in execution their own wills , they say unto God , Thy will be done , making a vertue of necessity . They who say unto God , Thy will be done , pretending as is said , to bee subject to the Will of God , that is Immediate , they say it with all their minde , they say it with the holy Spirit , and they say it in that sense which Iesus Christ our Saviour intended it should be said . I doe not understand , that in that Will of God , which I call Mediate , there is not a particular providence of God , but I understand , that that providence is generall to many persons , such as is to raine , the sun shine &c. of which things many enjoy their parts . And the Immediate Will I understand it is a more particular , and more favourable providence with them who are elected , such as it was in giving us Christ , and such as are other favours , which are done more to one then to another , of which sometimes some wicked like wise haue their part , although that bee not Gods princip●…l intent : so as when he staid the Sun through Ioshuah's prayers ; of that favour many wicked had their part , as man may say , by chance , the people of God enjoying it much otherwise , because they felt the favour of God. In this selfesame manner a man may discourse through all outward favours , which God doth unto his , of which others likewise that are not his , doe alwaies enjoy some part , but they doe not know that more particular , and more favourable providence , and Will of God , and so as much as concernes them , they are things that come by chance . I resolue therefore my selfe in this , that saying the Mediate Will of God , I understand that particular providence of God , which is with naturall order , in which alwaies God doth concurre ; and that saying the Immediate Will of God , I understand the more particular , and favourable providence of God , by which the naturall order is altred . And to this I attribute all that which God works in his , and for his . And I call them his , who are incorporated with Iesus Christ our Lord , CONSID. XLI . That God will , that Pious Persons should know that all things are to come from him , and that they should pretend to haue them all of him . COnsidering that Iesus Christ our Lord certifies every pious person , that hee shall obtain from his eternall Father all that which with confidence he shall demand in Prayer ; and experimenting in my selfe , and finding the selfesame experience in other persons addicted unto piety , that sometimes I doe lesse fully obtain that which I demand , when to my seeming I haue most confidence in prayer ; And that sometimes I doe obtain that which I demand , when to my seeming I haue lesse confidence in prayer ; I suppose that God so demands of a man confidence in his prayers , as he demands of him all his loue . God well knows that a man cannot Loue him with all his heart ; and he well knows , that he cannot haue confidence in prayer ; for both the one , and the other is contrary to his naturall inclination ; and it is necessary , that both the one , and the other should come from him . And hee requires it of man , because man should know himselfe , and knowing himselfe should humble himselfe , and remit himselfe to the mercy of God , and should not pretend to be able to doe any thing of himselfe . And because hee knowes that a mans minde is most arrogant , he is sometimes the more deafe to a mans petition , when it seems to a man himselfe to haue greatest confidence in his praier . This God doth , to the intent , that a man should not attribute that to his own confidence , which hee obtaines by prayer ; and to the intent , that hee should understand the difference between that confidence , which is properly his own and that which comes from God : And to the inten●…●…e mig●… 〈◊〉 ●…hat 〈◊〉 ●…akes ●…nd not of him and that hee loves him , sometimes hee gives him that which he demands , when to his owne seeming hee hath least confidence ; other times he gives it him without demanding , only upon desiring ; and sometimes he gives him that , which he would , it may be , desire , without any desiring at all . Whereupon I understand , that God would have from a man , that hee should apply his minde to give all his love unto him ; to have confidence only in him , to hope from him all whatever appertaines to this present life , or to the future . With this application , and with this propension I understand , that a man obtaines two principall things ; the one , that God winkes at his coldnesse in love , his weakenesse in confidence , and his impatience in hope ; and the other , that God himselfe by litle , and litle goes inflaming him in loue , fortifying him in confidence , & animating him in hope ; and so he comes to fulfill that , which Iesus Christ our Lord promised . CONSID. XLII . In what sort a pious person ought to governe himselfe in the state of prosperity , and in inward adversity . IT comes to passe , that a pious person finding himselfe in a dry , and discontented estate , findes himselfe likewise without confidence , and as it were an Infidell . And it comes to passe , that the selfe same finding himselfe in another estate with satisfaction , and with joy , and content , findes himselfe together therewith full of confidence , and full of faith , whereupon the enemy of mankinde willing to disturbe his felicity , comes to perswade him , that he trusteth , and believeth for the good , which he findes in himselfe , in such sort that he hath confidence in himselfe and not in God ; And it is cleane contrary . And therefore the pious person finding himselfe in that first estate , shall know , and understand , what he is of himselfe what his owne being is , and the being which he hath from Adam , and shall thinke , because hee hath at other times felt the favour of God , he feeles in that estate his disfavour , for as much as none ever feeles the disfavour , but he that hath felt the favour : And so thinking shall assure himselfe of his election , of his vocation , and prededestination , and shall say , The selfe same God , who without my desert hath at other times favoured me , shall draw me out of this disfavour , and returne mee unto his favour . When a pious person shall finde himselfe in the estate of prosperity , he shall know , and understand that which he is through God , and the being , which hee hath from God , and the being which hee hath through Christ , and shall know in himselfe the presence of God , unto which he shall attribute his loving , his confidence , his believing , and his hope , knowing that they are all the gifts of God , having already knowne , what hee is of himselfe , what he is without God. In this manner knowing himselfe in that first estate deprived of the presence of God , and knowing God in the second state , and beeing rich by the presence of God , hee shall much augment himselfe in the knowledge of himselfe , and in the knowledge of God : And this , as Solomon saith , is all that belongs to a man. He would say that herein consisteth all his being , and all the perfection of a man , that he should know , that his being , and his perfection comes from God through Iesus Christ our Lord. Addition . I doe not meane , that Iustification answers to Faith , but that they , who believe , enjoy Iustification of the Iustice of God executed in Christ. And I understand , that a man being Iust by this Iustice , doth as much prize himselfe ▪ or esteeme himselfe , or vaine-glory himselfe , as much as the theife , who is taken from the Gallowes in the Holy Weeke , prizeth himselfe , esteemes himselfe , and vaine-glories himselfe for his deliverance : Men never esteeme themselves ▪ but for that wherein they finde , and know their owne proper vertue : I speake of them , who have good judgment . And if any man shall say unto me , wherefore doth S. Paul so much prize himselfe , and glory for his being a Christian●… I will answer him , that S. Paul did not prize himselfe of himselfe for his owne glory , but he did prize himselfe of Christ for the glory of God : as the thiefe prizing himselfe for his deliverance glorieth not , nor prizeth himselfe for his proper glory , but prizeth himselfe , as a man may say , of the Holy Weeke for the glory of Christ. CONSID. XLIII . How a pious person may assure himselfe to have obtained Piety , and Justification by the Spirit , and not by Humane wisdome . FOr as much as I understand that amongst other things with which the evill Spirits disquiet , and molest the thoughts of persons applyed unto piety , one is to perswade them , that the knowledge , which they haue of God , and of Christ , and that understanding of the spirituall things of the holy Spirit , is not gotten by them through Revelation , or inward Inspiration , as they obtaine it who are elected of God , and as it ought to be , to the intent , that that blessednesse , for which our Saviour pronounced S. Peter blessed ; may reach unto them ; but by humane wisdome ▪ by Iudgment , and by humane industry , as those men obtaine it , who are not elected of God , and therefore are neither held ; nor called blessed . And because understanding this I desire , that they , who know God and Christ by the holy spirit , should understand their good , and their felicity , I say that every pious person and just by the Iustice executed in Christ , being sollicited with such imaginations , and with such perswasions , should for the first hold it certaine , that his piety , and his justification were not the worke of the holy Spirit , he should not bee sollicited with such imaginations , nor with such perswasions . For flesh is never contrary unto flesh , and it is alwaies contrary to the spirit . And therefore the evill spirits , who , as David saith , seeke ill thoughts , serving themselves of the enmity that is betweene the flesh and the holy Spirit , doe disturbe the Spirit with such imaginations , and with such perswasions . If they cannot by such meanes drive away from them such kinde of imaginations , and perswasions , let them compare that which they know of God and of Christ , and that which they understand of spirituall things by the operation of the holy spirit himselfe , with that which men of the world , who are prized and esteemed for their wits , and judgments , and for their industries , doe cōmonly understand , who have read the same things , which they have , and have heard the same things which they have , and pretend that selfe same , which they doe . And finding it , as indeed they shall finde it , that it is much different , and very diverse , and of another quality ; that which they know of God , and of Christ , and that which they understand of spirituall things by meanes of the holy spirit himselfe , from that which commonly men know , and understand ; They may well certify themselves , that neither by wi●… ▪ nor by Iudgment , nor by humane Industry they have obtained the grace of Piety , and the grace of Iustification , b●…t properly by divine revelation , and by divine inspiration , and by the holy Spirit ; except they bee so presumptuous , and so arrogant , that they think themselves to have more wit , and more industry , and more judgment , then other men . But this thought is alwaies farre from those persons which are elected of God to the participation of the grace , and favour of God , which is preached amongst men in the Gospell of Iesus Christ our Lord. CONSID. XLIIII . In what manner a man shall know what fruit hee hath made in Mortification ▪ and what is the cause , that they , who apply themselves to Piety , are sollicited by Affections , and Appetites , with which they were never before sollicited . I Vnderstand , that when a person would understand the profit that he hath made in mortification , I would say , what affections , and appetites he hath mortified , he shall know it by examining himselfe throughly , what affections , and appetites he hath found alive in himselfe and intire , being sollicited by them . And considering what , and which of them are now dead , and mortified , he shall understand what profit hee hath made in mortification . For I understand , that he , who hath never felt the shame to speake of the Justice of Christ , hath not mortified the affection of shame , which is proper , and naturall unto man : And he , that hath felt the shame , and now no more feeles it , he it is that hath mortified it ; as S. Paul had mortify'd it , according as he shewes , saying , that he was not ashamed to preach the Gospell . And I understand , that if hee had never beene ashamed , hee would never have gloried in not being ashamed . In like manner I understand , that none hath mortified the affection of the honour of the world , and of his owne proper esteeme , but hee that having beene sollicited thereunto , and having combated is now no more sollicited . This selfe same I understand of the affections of anger , of envy , of hatred , and of revenge , as I likewise understand it of the seusuall appetites : Vnderstanding , that none hath mortifi'd the carnall appetite , but he , that having beene sollicited by it , and having combated with it , is no more sollicited . This selfe same I understand of that Appetite , which delights to see things that please the eyes , and to eate things , that please the tast , and to heare vaine things and matters of the world , & to smell delicate things , understanding it , that he only may say , that he is mortified in these appetites , who having beene sollicited , and molested by them , and having combated with them , is is now reduced to such termes , that either he feeles them not , or is so much master of them , that with ●…ase he overcomes them , when ever they molest him . And because none dyes , but he that hath lived , it being necessary , that in them who are to be quickned , all that , which is according to the flesh , should die , as well touching affections , as appetites , I understand , that all this being to die in the regenerated , it is the worke of God , that presently when a man sets himselfe to pietie , he should bee molested , and sollicited not only from those affections , and appetites , with which he was formerly sollicited , but moreover with others , which he never before felt , being different , yea and very strange ones ; to the intent that feeling them alive hee may kill them , and killing them , his regeneration should be made perfect , as appertaines to them that are members of the Sonne of God Iesus Christ our Lord. CGNSID . XLV . Whence the feare of death proceeds in pious persons , and that it is a signe of Predestination for a man to content himselfe , that there should be another life . VVIlling to understand whence it proceeds , that many estranged from piety have voluntarily offered themselves unto Death and have willed , and desired it , and have themselves killed themselves ; And many pious are grieved , and much resent the remembrance of Death , not being able to reduce themselves to be content to die , which according to humane reason ought to be cleane contrary ; In as much , as they who are estranged from piety either doe not believe the other life , or are doubtfull of it , or doe not thinke to bee happy in it ; And in as much as they who are pious , believe the other life , and are very certaine of it , and are assured that they shall be happy in it ; I come to thinke after this manner , that amongst them who are estranged from piety , some doe not feare death for some opinions whereof they are perswaded ; and others because they hold it for a point of valour not to feare it ; And others love death , believing that they shall get fame by dying ; and others , because it is troublesome , and painefull unto them to live in necessity , or in dishonour , wherein they doe , as the sick-patient , that puts himselfe into hazard of running into a greater infirmity through desire of comming out of that lesse which he feeles . In all these I consider their owne proper rashnesse , their owne proper folly , and their owne proper impatiency . Moreover I thinke , that amongst the pious , that feare death , some feare it because they are not throughly confirmed in piety , nor throughly assured of that Iustice , by which eternall life is obtained ; others feare it through naturall instinct , it being Gods doing that men should feare Death , and love life , to the intent they may preserve themselves in life ; and others feare it , in as much as it is given to men in punishment of their sinne , it being Gods doing , that a man should feel as a punishment that which is given him as a punishment by generall sentence , which belongs to every man , as indeede the evill of originall sinne belongs to every man. In every of these I know pietie , Iustice , and holinesse , albeit , in the first I know weaknesse , and infirmity , as I also know in those pious persons , who without feeling the inward Inspiration , that God would have them to die , doe desire , and love Death . For this desire is not free from some branch of impatiency , like unto that of them , who are strangers from piety . Whence I take this resolution , that for as much as in them , who are strangers from pietie , the not fearing of death , and the loving it , proceeds from rashnesse , folly , and impatiency ; and the fearing of death in the pious proceeds from pietie , Iustice , and holinesse ; that neither the stranger from piety hath cause to exalt himselfe , when he feares not Death ; nor the pious hath cause to be sorrowfull , when hee findes himselfe fearefull of Death : knowthat the feare comes to him through weaknesse and infirmity , for his small assurance , and firmenes●…e in his confidence ; or it comes to him by naturall inclination , or it comes to him through sence of the punishment of sinne , which is effectuall in all them that appertaine to the people of God , yea even when themselves thinke it not so . Whereupon if a man shall say , that Christ having satisfyed for originall sinne , they who are his members , ought not to feele the punishment , or chastisement of death , I shall say unto him , that Christ did not revoke that sentence given against us , whereby we are all obliged to Death , but that he remedyed it by his resurrection , in such sort as wee die by Adam , and shall rise againe by Christ. I also take another resolution , that is , that a pious person doth then content himselfe of Death , as pious , when by his death the glory of God is illustrated ; as the Christian Martyrs did content themselves ; and when it is Gods will , that he should die . For then , as I understand , God gives him content , in such sort , as when a pious person feeles in himselfe a strong feare of Death , not being able to bring himselfe to be content to die , hee may hold for certaine , that God will not at that time take him from this life : And he ought to thinke that as long as he feares , the naturall inclination , and the chastizement of sinne worke their effects in him , and so hee will not be grieved , nor accompt himselfe Iesse in pietie for this matter . They that are strangers from piety , when they least feare Death , and when they have most brought themselves to be contented with it , if they wouid speake truth , will confesse , that if it were in their power , they would not that their should be any other life ; for they are not certaine to be happy therein . And they who are pious , when they most feare Death , speaking the truth will confesse , that they would not be contented , that there were no other life , feeling within themselves that God hath not created them for this , but for another . And for a man to be thus not contented of this life only , as I understand it , is a great countersigne for a man to bee assured of his piety , and of his Predestination . For I hold for certaine , that to them , to whom God meanes to give eternall life , hee doth also put a great love , and great affection of it , in such sort , that hee who shall finde in his minde a desire that there were no other life , let him hold himselfe impious , although hee would choose to die , and let him not despaire . For albeit he be out of piety , hee ought to thinke , that God is able to draw him out of it , as he hath drawn , and doth draw all them that have beene , and are in it . And hee who shall finde in his minde a love of eternall life , not contenting himselfe with ●…his present , may hold himselfe for pious , and for predestinated unto life everlasting , although he feare death , considering all this , which hath beene said , and above all , that even the only Begotten Sonne of God feared Death , Iesus Christ our Lord. CONSID. XLVI . That they , who walke through the Christian path without the inward light of the holy Spirit , are like unto them that walke in the night without the light of the Sunne . ALL they , who being guided only by their naturall light , and by humane wisdome presume to understand the things that are of the Spirit of God , & to walk in the Christian way , that is , to live Christianly , I liken them to a man , that goes by night with the light only of his own eyes , through a way that is full of dangers , and inconveniencies . And it seemes to me , that as to such a one sometimes a piece of wood will seeme a thiefe , and a stone an armed man , and thereupon he will fly , and be afraid ; and another time the water will seeme a stone , and he will wet himselfe , and the shadow will seeme to him a tree , and thinking to leane to it he will fall on the ground : Even so neither more nor lesse hee that walkes Gods way being guided by his naturall light , is sometimes affrighted by those things which ought not to affright him , and is sometimes secured , and reposeth himselfe on those things , on which he ought not to secure , nor repose . And so going hee goes on groping like a man amazed , and without knowing what he doth . Hee that walkes by the light of the holy Scripture , and by the examples of Saints , but without the Spirit , I liken him unto one , that walkes by night carying a candle in his hand , and goes not altogether in the darke : but yet notwitstanding he goes not without feare , nor hee goes not secure in his minde , nor certaine not to fall into many inconveniences . Whereupon I understand , that as to the traveller , of whome I have spoken , that travels by night , by the light of his owne eyes only , the best , and most wholesome counsell that could be given him , were , that hee should stay in his journey whilst the night lasteth , untill such time as the ●…unne were risen , and would shew him the way , and the things that are in it , and he might travell , being helped by the light of his own eyes . Even so to him , that walkes Gods way only with his naturall light , with the testimony of Scriptures , and with the example of Saints , the best , and most wholesome counsell that could be given him , is , that he should firme himselfe in his journey , whilst the night of his owne proper blindnesse continueth , untill such time that God send him his spirit , by meanes whereof with his naturall light●… , and with his wisedome , hee may be able well to understand the journee , and to see all that is therein . And if any person shall demand me , saying , How shall I doe to firme my selfe in this journey ? I will answer him , Exercise not thy selfe in any thing pretending Iustification thereby nor Religion of any sort , nor of any quality ; and pray God affectionately , that hee would send thee his Spirit , which may be unto thee as a Sunne in this journey , wherein by thine owne wisedome , thou neither knowest , nor canst travell ; and stand attentive all the time , that God shall deferre to send unto thee his Spirit , applying thy selfe to all those things , which offer themselves to thee , in which thou knowest true piety without any mixture of superstition , and content thy selfe of whatsoever God doth , and be discontented of all whatever thou dost thy selfe . This is that which I should say unto him . And I understand , that as if the sunne should breake forth altogether with all his splendor , it would in such sort blind the eyes of the Traveller , of whom I have spoken , that he would not be able to make any more use of them , then as if it were night : Even so in like manner if the Spirit of God should at once give unto a person all that knowledge , which he gives in lengh of time , it would blind him , and put him in greater inconvenience , then at first . And because this is true , I understand that our God , rich in liberality , and in mercy , gives unto us his spirit , and he gives it unto us in such manner , as it may helpe , and not harme us , not according to our appetites , but according to his eternall wisedome , by which as a good Father he governeth them , who are his sonnes remaining incorporated in his only Sonne Iesus Christ our Lord. CONSID. XLVII . Foure Counter-signes to know them by , who pretend piety , and the spirit , not having either the one , or the other . VNderstanding that the false Prophets , of whom our Lord Iesus Christ counselleth us to beware , because they shew themselves as Sheep and are Wolves , are properly those , who having entred themselves into Christian piety , pretending by their own exercises , and by their own industry to obtain the spirit of God , and to become spirituall , and not being able to compasse their intent , remain alwaies impious in their minds , although they dissemble , and feigne piety as much as it may bee feigned with strange superstitiōns , and other ceremonies , which haue an appearance of piety : & understanding likewise that the cause , why Iesus Christ our Lord ●…aith unto us , That we should beware of them , is because they are the most pernitious pestilence that can be for them who attend unto piety , in as much as having . ●…ost the shame of the world , and having renounced honour , and outward reputation , and having lost the respect unto God , and to all religion , they doe only attend to doe all the dammage that they can to piety , and to those persons that attend unto it , finding the dore open thereunto by the communication , and conversation that they haue with such persons . Now desiring that pious , and spirituall persons should know these kinds of Wolves that make themselus Sheep , and knowing them , should beware to converse and deale with them , with that dove-like simplicity , which they haue obtained through the holy Spirit , using that serpentine wisdome which is naturall unto them ; I haue considered foure countersignes , whereby spirituall persons may discover , whether he that comes unto them , comes called of God , or comes on his own designes being called by his own proper loue I would say , whether he , that despising that false religion which the men of the world follow , would apply himselfe unto that true religion , which the sonnes of God follow , comes freed from the deceipt by his own wisdome and by his own humane reason , or purely by the participation of the holy spirit . For as I understand , they who come to bee freed from the deceit of false religions by humane wisdome , are alwaies impious , and are pernitious to spirituall persons . The first countersigne , is The great affection to spirituall things , being delighted in them , and running after them with anxiety . And I call spirituall things all those things which are properly of the holy spirit , and are inward , & divine things , such as are the reading of holy Scripture , dis●…urses of holy things , continuall prayer , and continuall adoration in the spirit , that is , for a man to bee contented with what ever God doth , holding it for holy , and for just , and for good , as much as the frailty of the flesh permits . The second Countersigne is The totall abhorring of all those conversations , and of all those readings of men , and of books , in which there is no part of the holy spirit to be seen . For I understand , that a man that hath truly tasted the conversation , and the reading of those persons , and of those books , in which the holy spirit is , cannot tast other men , and other books ; and if hee doe rellish them , it is a signe he hath not tasted those other . The third Countersigne is To approue the things of the holy Spirit , the conceits , and the knowledges , and the apprehensions , that are obtained by the holy spirit , and that with the minde , and not with the wit. Humane wisdome doth sometimes approue spirituall things not with the minde , but with the wit , and by opinion , & not by inward sense . And I understand it , that a man that hath the inward feeling , doth easily know when one approves it with his minde , or with his wit. The fourth Countersigne is The Mortification of the minde , and of the body ; of the minde in all the affections , that are according to the world , amongst which I put especially , Curiosity , in what way soever it come palliated , and adorned , and of the body in all the appetites that are according to the flesh . Humane wisdome approues and teacheth mortification ; but however much it approue , and teach it , there never was yet , nor never shall be man , that without the Christian spirit , I would say , without remaining incorporated in Christ , can obtaine it in such sort that it may not be easily discerned by him that shall in part haue got it by Iesus Christ our Lord. And therefore I resolve my selfe in this , that pious and Christian persons may securely admit unto their conversation , and acquaintance those men whom they shall see affectioned unto spirituall things , drawn away , and disenamoured from those things in which the holy spirit hath no part ; and those of whom they shall see the things of the holy spirit to be approved , and in whom they shall see true mortification , holding for certain , that humane wisdome , and humane craft sufficeth not to feigne , nor to dissemble in all these things , although it suffice for some of them , & even in this not altogether , but in part . And this part is easily discovered by pious persons , and Christian , to whom it appertaines , to use the Serpentine wisdome in such sort , that making use of these foure Countersignes , they shall know those who come unto them making shew of sheep , being indeed wolves , and so doing they shall make use of that help , which Iesus Christ our Lord gives . CONSID. XLVIII . That hee who prayes , and workes and understands , doth then pray , worke , and understand as hee ought , when hee is inspired to pray to worke , and to understand . S. Paul , in the 8 to the Romans understands , that Prayer is one amongst those other things , wherein in our weaknesses , and infirmities wee are favoured of God , and helped by the Spirit of God : And so hee saith , that we not knowing how to pray as wee ought , the Spirit of God prayeth for us . Whereby I understand , that then holy Spirit prayes for us , when it moves us , and when it moves us to pray , for then it prayes in us . And I understand , that he , who prayes with the Spirit of God , demands that which is the will of God , and so hee doth obtaine what he will. And he who praies with his owne Spirit demands that which is his owne will , wherein consisteth the not knowing neither what , nor how we ought to pray . Mans minde is presumptuous , and arrogant ; and not willing to yield , that it knowes not what , nor how , it ought to pray , saith , I will crave of God , that hee should doe his owne will , and so I cannot erre : and doth not consider , that to pray in this manner , comes because a man cannot choose , and that peradventure it would not goe well with him , nor is convenient , that God should doe his will ; as it was not convenient for Ezekias , when death was intimated unto him ; and that he doth not know how he shall content himselfe , and conforme with the will of God. But man not willing to give himselfe as overcome , no not by this neither , saith , I will demand of God , that he would cause , that I should content my selfe with that which shall be his will , and so I shall be sure to hit the marke ; and doth not consider , that oftentimes it is better for a man not to content himselfe ; nor to conforme himselfe with Gods will : as it was better for Hezekias , and as it is better for those persons , who grieving , and resenting themselves for that which God doth , come to re-acknowledge themselves , and to know God , and to humble themselves , and to exalt God , in such sort , as will they , nill they , mans mind is forced to confesse that which S. Paul saith , that we know not what , nor how wee ought to pray . And he who confesseth this , understanding from the selfe same S. Paul , that the Spirit of God praies for us , and in us , will apply himselfe to pray God , that he would give him his Spirit to pray for him , and in him . When he , that prayes by humane Spirit saith those words of the Pater noster , Thy will be done , albeit they be words spoken with the Spirit of God , he doth not pray with the Spirit of God , because hee doth not pray being inspired , but taught . And S. Paul doth not say ; That the holy Spirit teacheth us to pray , but that he prayes by us , and that hee prayes in us . I will adde this , That they , who pray with their owne proper Spirit , when they obtaine that which they demand in Prayer , they feele in their minds a contentednesse mixed with pride , and with selfe estimation ; and they who pray with the holy Spirit , obtaining that which they demand in their Prayers , feele a most excessive content mingled with humility , and with Mortification . And I hold that these feelings are sufficient to give a person intire knowledge , whether hee pray with his owne Spirit , or with the holy Spirit . It is very true , that in case a man have never prayed with the holy Spirit , he cannot make this difference . Cornelius prayed with the holy Spirit before S. Peter went to his house , yet he did not understand , that hee prayed with the holy Spirit ; But hee understood it afterward , when by S. Peter's meanes hee had obtained of God even more then he pretended ; I meane not , more then the Spirit of God , which prayed by him , and in him , but more then Cornelius himselfe pretended unto in his owne minde ; in such sort , that oftentimes the Spirit of God prayes in us , and by us , without our knowledge , that it is the holy Spirit that prayeth , and what that thing is , which in Prayer is demanded . The selfe same I understand in working as in Prayer : For S. Paul likewise puts them for gifts of the holy Spirit , to minister , that is , to doe service to our Neighbour , and the exercise of Charity . And I understand , that because wee doe not know , not how , nor when to worke , God gives us his Spirit , that should worke in us . Humane wisdome , that alwaies opposeth it selfe to the Spirit of God , pretends to know how to worke , and when it doth worke it workes for its owne proper benefit , it workes for its owne proper glory , and for its owne proper satisfaction , and not purely for the benefits of his Neighbour , not for Gods glory , not for the satisfaction of them that love God , and therefore it knoweth not nor how , nor when it ought to worke . On the contrary , the Spirit of God workes for the profit of the Neighbour , for the satisfaction of them that love God , and it workes for the glory of God. When he that workes by humane Spirit imitateth the workes of holy men , followes , the doctrine of the Saints , I doe not understand that he workes with the holy Spirit , but with his owne proper Spirit , because hee doth not worke being inspired , but taught : And S. Paul saith , that it is a gift of the holy Spirit to worke by the holy Spirit . They who worke with humane wisdome finde content in their owne workes , but mingled with arrogancy , and with presumption : And they who worke with the holy Spirit , finde likewise content in their owne workes , but most different , and mingled with humility , and Mortification . In such sort , as a person examining his minde , after hee hath wrought , may by his consideration understand , whether it bee humane wisdome that hath wrought in them , or the Spirit of God. It is very true , that he who hath never wrought with the Spirit of God , cannot make this difference . In Cornelius I consider the selfe same in his working , as I have done in his Prayer : He did worke with the holy Spirit , but he did not understand that it was the holy Spirit ; and he understood it , when he saw and felt in himselfe that which arose from his working . And betweene that which Cornelius wrought , and prayed with the holy Spirit , before hee knew Christ , and received the holy Spirit , and that which he prayed , and wrought with the holy Spirit , after that he had knowne Christ , and received the holy Spirit ; I make this difference , that at the first praying , and working he did not understand that hee prayed , and wrought by the holy Spirit . That which I understand in praying , and working , I understand likewise in the acknowledgments of God , and in the understanding of holy Scripture , considering that S. Paul sets also these understandings for gifts of the holy Ghost ; understanding that humane wisdome not knowing how to understand the things of the Spirit of God , God gives his spirit unto them who are his , to the intent he may teach them those things . Mans minde is proud , and haughty in this point , as in all others ; whereupon putting it selfe before the holy spirit , it goes helping it selfe as much as it may to gaine by its owne proper understanding and judgment the knowledge of God , and the understanding of Scriptures . And it is a marveilous thing , that how much it labours the●…ein , so much more it dis-enables it selfe , taking , and understanding the things of God , and of the spirit of God in a contrary sense , and by the contrary . They who understand , and know the holy Spirit , by how much more they apply themselves to understand , and know , by so much doe they know , and understand the more . When as he , who knowes and understands the things of God , goes about with his owne proper wit , and his proper judgment , albeit hee doe understand that which the Saints have understood , yet I doe not understand , that hee knowes , and understands with the holy spirit , but with humane wisdome ; understanding , and knowing , as being taught , and not inspired , And S. Paul makes it to be a gift of the holy spirit , to know the holy spirit . He who knowes , and understands the things of God with his owne proper wit , and judgment , findes the same satisfaction , that he findes in other knowledges , and in other understandings of humane things , and of the writings of men , and with this satisfaction looking upon it , he feeles pride , and selfe-esteeme in his owne minde . And he that understands and knowes with the holy spirit , findes in that which hee knowes , and understands , most different satisfaction from that which hee findes in those other things , which hee knowes , and understands and findes in his minde , Humility , and Mortification ; in such sort , that by the feeling which a person findes in his owne minde , when hee shall have got a knowledge of God , and when hee shall have understood a place of holy Scripture , hee may Iudge if hee have gained that knowledge , and that understanding with his proper wit , and Iudgment , or with the spirit of God. If so be the feeling shall be of pride , and of selfe esteeme , judging that what he hath knowne and understood , is with his owne wit and Iudgment , he shall not firme himselfe therein : And if the feeling shall be of Humility , & Mortification , judging that what he hath knowne , and understood , is with the holy spirit , he shall firme himselfe , and fortify himselfe in it . It is very true , that he who hath never known , nor understood with the holy spirit , cannot make this difference . From these three considerations I come to take this resolution , that as well to pray as is meete , as to worke , and to know , and understand , and as for all other things also , in which we exercise our selves with our minds , or with our bodies in this present life , we have need of the government of the spirit of God , without which although it be grievous to us , we ought to confesse , that we know not to pray as we ought , and that we know not to know , and understand as we ought . With this confession wee shall alwaies demande of God his holy Spirit , and he shall giue it us through Iesus Christ our Lord. CONSID. XLIX . Whence it proceeds , that humane wisdome will not attribute all things to God : And in what manner they ought to bee attributed to him . FOR three Causes I understand it , men being deceived by the judgement of humane wisdome , will not confesse that every thing comes from God. The first is , that they might not deprive themselues of the merits of their own good works , understanding that they should depriue themselues of them , when every thing should be attributed to God ; in as much as in their good works , the goodnesse of God would be that which was to bee considered , and not that of men . The second Cause I understand is , because men judging of Gods works with the selfesame judgement , with which they judge their own proper works , they hold that for evill in God , which they would hold for evill in evill men : And it seeming to them an evill , and absurd thing to attribute any evill thing to God , who is soveraignly good , and is goodnesse it selfe , they resolue that they will not attribute every thing to God. The third Cause , as I understand , is because they think that if men believed that God did all things , they would become dissolute in their lives , licentious , vitious , and insolent , and remisse in succouring , helping , and favouring their neighbours ; every man saying of himselfe , if I liue ill , it is because it pleaseth God , that I should liue so , and he himselfe , when it so seems good to him , will make me to liue well ; and saying of their neighbour , if such a one be needy , tribulated , and afflicted , it is because it so pleaseth God ; and when it shall please God that he should not be so , he will draw him out of necessity , and out of tribulation , and out of affliction , and therefore it is not necessary that I should meddle ther●…with . To these three Causes , or reasons of humane wisdome I understand that a man may fully answer in this manner . To the first , that if men knew themselues , they would know in themselues rebellion , iniquity , and sin , and in their works selfe-loue , and selfe-interest , and so they would not pretend to obtain merit through their own works ; and not pretending it , the first cause of impiety would be taken away , in which they doe easily fall that are in the eyes of the world , just and holy : for they properly are those that seek Meritin their works . From this inconveniency they are free , who knowing the being , and the nature of man , renounce their own merits , cleaving only to the justice of God executed in Christ. To the second Cause and reason , it may bee answered , that if so be it seem to men an absurd , & evill thing , that God should harden the heart of Pharaoh , making him to sin in not suffering the people of God to depart ; & that God should command Shimei , that he should sin by cursing David ; and that God should make them to sin , to whom the Scripture saith he gaue the spirit of errour , and that he should ordain , that Judas should sin by selling Christ ; and that God should blinde them , of whom S. Paul ( Rom. 1 ) speaks , that they should fall into silthy , and abominable sins : And if like wise it seem an absurd & evill thing to men , that which God doth to many men in the world , it is not because the things are in themselues absurd , and evill , but because they are works of the holy spirit ; and men judging with humane wisdome , with which they cannot understand the divine secret that is in them , come to judge falsely of them ; being herein towards God , as rash men are towards their Princes , judging evill of them ; when for the good goverment for the common profit , they doe something which turnes to the dammage of some particular , not considering , nor peircing the intent , which the Prince hath in such like things . For if they did consider , and understand , they would judge well of those things , and of the Princes that doe them . I would say in the selfesame manner rash men , because they understand not the intent which God hath in his works , they judge them evill , and then pretending piety , they will not attribute them to God , and if they did know , and understand the intent that God hath in those things which they judge evill , they would hold , and judge them for good ; and so they would not come to deprive God of his particular providence in every thing . And certainly if these men did consider , that God hardning the heart of Pharaoh , that he should sin , not letting Gods people goe , did pretend to illustrate his glory , and to make manifest his power in favouring his people , they would accompt the hardnesse of Pharaohs heart amongst the works of Gods mercy , for as much as that which the people of God desired , was thereby effected : and this selfesame judgement they would make of the curses of Shimei ; and of Iudas his s●…lling Christ ; and of the sins of them , of whom Saint Paul speaks in the first of the Romans ; and they would make the selfesame judgement in all the works of men , not doubting to attribute them all unto God , searching out the secret judgement that is in them , even as pious persons search them out , to whom it oft-times happens , that they hold something of their own or others for an errour , because they know not the intent that God hath in it : And afterwards by time knowing the intent that God had in it , they hold it for a very certain thing . And to the selfe same persons it oftentimes befals , that they hold a thing for well done , which afterwards by tract of time they knew was ill done . This sometimes happens to them , when they stand not very attent to consider the judgements of God ; and sometimes , because it doth not alwaies please God that they should understand that which he pretends in his works ; as peradventure it did not please him , that Moses and Aaron should understand that which he pretended in the hardnesse of Pharaohs heart , to the intent they should not cease to be very instant , that he would let the people of God to goe out . Whereupon it seems , that mans piety consisteth in applying his minde to understand that which God pretends in his workes , especially in those which seem absurd and evill ; and to venerate , and approue those which hee doth not understand , holding them all for holy , just , and good . To the third cause , and reason , which men finde not to confesse that God doth all things , it may be effectually , & by our own proper experience answered , that those men , who belieue , & hold for certain , that God doth all things , for this selfe same cause that they abide in this certainty , are pious , and iust ; and being pious , and iust are in themselues most temperate , and most modest , and are towards their neighbours most mercifull , most diligent , and most liberall , in as much as piety and iustice doe as well mortifie in them the appetites of sensuality , that might make them vitious , and insolent , as also the affections of the minde , that might make them interressed , and lovers of themselues , and consequently remisse with their neighbours . This mortification in them proceeding partly from that union which they hold in their hearts with God , never forgetting themselues of God , and principally from that incorporation with which they stand incorporated in the death of Christ , who killing his own flesh on the Crosse did likewise kill the flesh of all them , who believing in him are made his Members . And they who remain in this , never come to excuse their licentious liues in the liuelinesse of their mindes , saying it pleaseth God they should be so : nay , rather finding in themselues any vice , and finding in their minds any liuelinesse , they know the reliques of their own iniquity , rebellion and sin , and demand of God , that he should mortify them in them , as he hath mortified the rest : nor doe they ever become remisse in helping , and favouring their neighbours ; except in as much as the affections that are according to the flesh , and humane wisdome dying in them , and those which are according to the spirit reviving , they doe not move with an anxious affection of the flesh , but are moved with a moderate desire of the spirit : And in as much as they doe not feel in themselves any motion to help , & succour their neighbours , they know that God will haue it so . This I say , because those persons that stand in this piety keeping good account with their inward motions , hold those to be wills of the flesh , which are not according to that which they knew to be the will of God. And they hold those to be the will of the spirit , which they know to be conformed to the will of God ; making this judgement by that which is the due of piety , and that which is the due of justification , and by that which the holy Scriptures , New and Old teach : and standing attent hereunto , they overcome the motions which are according to the flesh , and execute those which are according to the spirit . And albeit they haue their imperfections by Gods will , their desire is to become perfect . And although they hold the sufferings of their neighbour to bee the will of God , they hold likewise their motions to help , and favour them to be the will of God ; And knowing in their own imperfections , and in the sufferings of their neighbours the will of God , which is with wrath , and knowing in their own desires of perfection , and in their motions to succour their neighbours the will of God , which is with mercy , loving the will which is with mercy , and flying from that which is with wrath , they doe attend unto perfection , and doe attend to succour their neighbours , remaining quiet , when they doe not perceive any motion , understanding it , that God would haue them to remain quiet . Having said that which moveth men not to attribute all things to God , and that which may be answered unto it , now I will say that which I think thereabout , remitting my selfe to more perfect , and spirituall iudgement . In God I consider two wills , as at other times I haue considered it , one Mediate , in as much as it workes by these , which we call second Causes : And the other Immediate , in as much as it works by it selfe . Vnto the Mediate I understand men stand subiect through original sin , and from the Mediate I understand that men are exempted , and freed by regeneration , but in a certain manner . I suppose , that in a mans flying those things , which by this Mediate will might doe him harme , and in applying himselfe to those things , which by the selfe same might doe him good , a mans freewill doth consist ; all those things appertaining to good or ill being exteriour , & corporall to vertuous , or vitious living in the outward . To the Immediate will of God I understand generally all men are subiect , God working in them , in some with loue , in others with hatred , in some with wrath , in others with mercy , in some with favours , and in others with disfavour . And this will of God I understand is that , unto which S. Paul saith , men cannot make resistance ; and this I understand that God useth illustrating his glory , and shewing his omnipotency in them that are his , in such sort , that in this Will of God there are two parts , or two wills , one of Hatred , of Wrath , and disfavour , and the other of Loue , of Mercy , and Favour . The first as I understand fell upon Pharaoh , upon Shimei , and upon them , to whom God gaue the spirit of errour , and upon Iudas , and vpon those whom God delivered over to a reprobate sense . And this selfe same I understand fell upon all those which are vessels of wrath , as was Nero , and as all they haue been , and are , and shall be , who with malignity persecute the Christian spirit in those who are the Members of Christ. All these , as I understand doe the will of God without understanding themselues , that this is the will of God. For if they did understand it , they would cease to be impious , and they would be pious . That will of God , which is of loue , of mercy , and favour , I understand it in Moses and Aaron , and David , & in the Saints of the Law , and I understand it in S. John Baptist , and in the Apostles , and in the Martyres , and likewise in all those , who are called of God to the participation of the Gospell , all which I understand doe fulfill the will of God ; for herein consisteth piety . And I understand , that neither Pharaoh , nor Iudas , nor those who are vessels of wrath , could cease to be such ; nor Moses , nor Aaron , nor Paul , nor those who are vessels of mercy ; in such manner , that Iudas could not forbeare to sell Christ , nor S. Paul could not forbeare to preach Chrîst . Finally I understand , that in those things which are done in the world by Gods Mediate will , they who are vessels of wrath , know the naturall order , and know the goodnesse , or malignity of men . And I understand , that in the selfesame things they who are the vessels of mercy , know in the naturall order the wil of God , who set this order ; and in that which is , or seems to be goodnes , or malice of men , they know with the will of God , the goodnes & malice of men . In the self same manner I understand that in those things which are done by the Immediate will of God ; they who are impious doe not know but only their own proper wills , and those which are of them that doe them ; and I understand that in the selfe same things they who are pious , know the will of God , attributing all things to God , considering in those , who are the vessels of wrath , as were Pharaoh , Shimei , Iudas , and Nero , the will of God with wrath , with hatred , and with disfavour ; and knowing in them , who are vessels of mercy , as those of the Hebrew people , and those of the Christian people , the will of God with loue , with mercy , and with favour . And in this manner without doing iniury to God , without depraving themselves , and without loosing charity , nay rather illustrating the glory of God , mortifying themselves , and growing in charity , they come to belieue that God doth all things , some with his mediate will , and others with his immediate will ; some as in vessels of hatred , of wrath , and disfavour ; and others , as in vessels of loue , of mercy , and favour . And those are they , who amongst all men are pious , knowing God , and are iust , knowing the Son of God Iesus Christ our Lord. CONSID. L. In what the Depravation of man doth consist , and in what his Reparation doth consist . In what Christian Perfection doth consist . COnsidering that which I understand , and know of Gods being , in as much as he is impassible , and immortall , and in as much as he is wise , just , and mercifull , faithfull , and true ; and considering that which I understand , and know of the being of a man , in as much as he is passible , and Mortall , and in as much as he is ignorant , impious , vindicative , false , and a lier : And understanding by the testimony of holy Scripture , that man in his first creation was created after the Image , and similitude of God , I come to understand , that there is as much difference from the kinde of being , in which God created man , to that kinde of being , wherein hee now is , and abides , as from that being , which I know of God , to that being , which I know of man : And knowing by testimony of holy Scripture , that for the sinne of the first man , from that first perfect being , and that being like unto God , man is come to this imperfect being , and like unto the being of other animals , in as much as pertaines to his body , and to the being of evill spirits , as touching his soule , I come to understand , that the evill , which is to come to mankind by the sinne of the first man , consists in this , that of impassible he is become passible , subject to cold , and to heate , to hunger , and to thrist , with all other corporall incommodities ; and of immortall hee is become mortall , subject unto death ; and of wise he is become ignorant , of just , impious , of mercifull , vindicative , of faithfull , false , and of true , a lier . Whereby I understand , that because the evill , into which mankinde fell through sin , toucheth men in their bodies , and in their mindes , the grace which God hath pleased to doe unto mankinde by meanes of Iesus Christ our Lord appertaines likewise both to bodies , and to mindes ; and so it is , that assoone as a man is called of God , he doth accept for his the Iustice of God executed on Christ ; being made a member of Christ hee begins to be partaker of that first Reparation , which is of the minde , and is by the death of Christ : And it is also true , that that man who shall depart from this life a member of Christ , shall be partaker of the last Reparation , which shall be of the body , and shall be by the resurrection of Christ , and shall be in the generall resurrection of all men ; in such sort , as they who are members of Christ , by the death of Christ doe repaire the evill of their mindes in this present life , if not altogether , yet in part ; and they doe repaire by the resurrection of Iesus Christ the evill of their body in life everlasting , and then shall they have recovered intirely that Image , and that similitude of God , with which they were created , being in their bodies impassible , and immortall , and being in their mindes just , wise , mercifull , faithfull , and true in which I understand our whole felicity doth consist . After that I have understood all this , I resolve my selfe , that the proper exercise of a Christian in this present life , is to attend unto the reparation of his minde , & to recover the image , and similitude of God , with which he was created : And albeit as I haue said , so much of this is recovered , as there is ( as a man may say ) of the incorporation in the death of Christ in a man ; neverthelesse I understand it appertaines to a Christian to exercise him selfe to recover it in this manner : When he shall be sollicited by the depravation of his minde unto impiety , remembring himselfe that God is just , he shall say , no , to me it belongs to be just , and not impious . When he shall be sollicited unto revenge , remembring himselfe , that God is mercifull , he shall say , no , to me it appertaines to be mercifull , and not vindicatiue . When he shall be sollicited unto wrath , remembring himselfe , that God is patient he shall say , no , to me it appertaines to be patient , and not wrathfull . When he shall be sollicited to falsity , and lyes , remembring himselfe that God is faithfull , and true , he shall say , no , to me it appertaines to be faithfull , and true . When he shall be sollicited to desire to bee esteemed , and prized of the men of this world , remembring himselfe , that God is a Pilgrim , and stranger in this present life , he shall say , no , for to me it appertaines to be a pilgrim , and stranger with God , that I may be altogether like unto God. And finally when he shall be sollicited to any thing , which may redound to the hurt of his neighbour in any sort whatsoever , remembring himselfe that God loues men so much , that to repaire their evill , and dammage , in which they were thrown down headlong , he gaue his own Son unto death , hee shall say , no , to me it appertaines to haue loue and charity . And so running through all those things , with which a man may be sollicited by his own affections through the depravation of the minde , he shall finde perfections in God , with which he may represse them ; and so by litle and litle hee shall goe augmenting in himselfe the reparation of his minde , which is the first thing , and hee shall goe every houre more abilitating the reparation of his body , which is the last . And in this exercise I understand the Christian perfection consisteth . I would say , that 〈◊〉 is a Christian more , or lesse perfect in this life , 〈◊〉 ●…ch as occupying himselfe more or lesse in this exercise , he doth obtain more or lesse of that part , which is to be gotten in this present life , of the image , and likenesse of God , with which he was created . And for this cause I understand , that our Lord Iesus Christ concludeth his discourses of Christian perfection , saying , Be you perfect , as your heavenly Father is perfect : As if he should haue said : Finally , I say unto you , that you attend to be like unto God in perfection : He is perfect , and you also attend to bee perfect , as he is . And this is properly a Christian admonition , in as much as it is of Iesus Christ our Lord. CONSID. LI. In what manner God makes himselfe to be felt , and in what manner God makes himselfe to bee seene . HAving oftentimes said , that to those persons , who are entered into the kingdome of God , accepting the grace of the Gospell , God makes them to Feele his presence , and to the selfe same he lets his presence to bee seen through a glasse darkly , as S. Paul speaks ; I come now to say , that it is without all comparison a greater favour , which God doth to them , to whom God lets his presence be seen , then that which he doth to them , to whom hee doth make his presence to be felt ; in as much as he that sees it , it is necessary that he should feel it ; but it is not necessary that he that feels it , should see it : I would say , in as much as sight cannot stand without feeling , but feeling may be without seeing . That this may be well understood , I say , that as I understand it , then a man feeles the presence of God , when loving , and believing , being confident , and hoping , and when praying , and working , & understanding , he doth really , and indeed feel that he is moved , a●…●…ted by the holy Spirit to loue , to belieue , to haue ●…nce , and to hope , and also to pray , to work , and to understand , feeling that the holy Spirit is that which doth inspire him to loue , to belieue , to haue confidence , and to hope . And it is he himselfe , that prayes , works , and understands in him : for so it is , that in all these exercises feeling the favour of the holy Spirit he feeles the prefence of God. Furthermore I say , that then a man sees the presence of God , when by the gratious favour of God it is shewed unto him , in what manner God sustaines all the things which hee hath created in their proper being , in which he created them , & in what manner God fayling them , or withdrawing himself from them never so litle they would fayle in their beings . To penetrate well into this Consideration , I goe imagining that which is ordinarily seene in the house of a Pope , where all they that abide in his house , doe depend of him , and are sustain'd by him in that degree , and in that dignity , in which he hath placed them ; and the Pope dying , all the whole house breaks up , and ceaseth to be , in such sort as he that was Secretary , is now so no longer : The selfe same I say of all the other officers of the house , who all of them in the Popes death loose that being , which the Popes life gaue unto them . Passing on forwards , I consider that which by experience is understood in a man , who is so far a man in as much as his soule staies in his body , that being altogether sustain'd by the benefit thereof . I would say , that the members of the body exercise their own offices so long as the soule abides within the body ; the soule departed , the body dissolves and returnes to earth , in such manner , as they now are no more eyes , which were formerly eyes . The selfesame I say of all the members of the body , all which , the soule being departed from the body , loose that being which they had by the presence of the soule in the Body . In the Popes house because I am able with my wit & with my judgement to consider , and see that which I haue said , it is sufficient to see , and consider the presence of the Pope , his providence , his bounty , liberality , and iustice , in as much as hee maintaines his house with good order , and with good government , And in as much as I am able with my wit , and discourse to understand by experience , that the soule being parted from the body , a man ceaseth to be that which he was , every one of his members ceasing to execute the office which it exercised : I am able also to understand by experience , that the being , which the body hath , comes by the soule , and that the soule is shee that governes every one of the members of the body , as is meet , making them to serue to that for which they were created . And so I understand , that there are in the soule providence , and discretion , and all the other good qualities annexed thereunto . But in God , in as much as I am not able neither with my wit , nor by experience to understand in what manner all things depend of him , in such sort , as he fayling them , they fayle , I cānot by my self see that which is in the Popes house , nor understand that which I understand in a man , albeit by that which I heare spoken , and by that which I read , I may imagine it : But wanting the seeing , and wanting the understanding by experience I cannot certifie my selfe in it , untill God himselfe let me see , and understand how this is , shewing me his presence , which I understād consisteth in this demenstration , and in this vnion . Furthermore I understand , that it would be great satisfaction to the Popes Favorite servant , when the Pope were unalterable , and immortall , to see that his being , and his sustentation in that degree comes to him from the Pope , and depends upon the life of the Pope . And I understand also , that it would be very great satisfaction to see really , and indeed in what manner the being and sustentation of his body depends upon his soule . And I understand that it is without any comparison much higher , and more excellent then any of these , that satisfaction , that glory , and that content which those persons feele in themselves , who in any sort whatsoever see in what manner God sustaines , and maintaines all things , giving unto them a being , and giving unto them life , in such manner as without him they would cease to be , and to liue . For in this vision they know , and feel themselves favoured of God , and in the selfe same they quiet themselues , and assure themselves in their own mindes , understanding that they are sustain'd , and governed by him , who hath all things in his own power . And in the selfesame vision in a new manner they know in God omnipotency , wisdome , justice , mercy , truth , and fidelity ; and knowing this they grow in the loue of God , in faith , and in the confidence of God , and in patience , with which they hope for eternall life . And so that comes to passe which I said in the beginning , that a man seeing the presence of God begins to tast in part in this present life that which he shall tast intirely with Iesus Christ our Lord. CONSID. LII . That a Christian ought to put an end to the Affection of Ambition , which doth consist in Growing : and also to that which doth consist in Conserving . VNderstanding that Iesus Christ our Lord saith to all us that are Christians , that we should Learne humility of heart from him ; And understanding also , that S. Paul doth admonish us , that we should reduce our mindes to that which we know of Iesus Christ our Lord , who being the Son of God humbled himselfe to take the shape of a man , making himselfe a man ; I come to know , that as humility of minde is the most profitable thing to a Christian , so also the affection of Ambition , which is the contrary , is the most pernitious thing , and that which most deprives him of Christ , and most makes him the member of Satan . And I call affection of Ambition all that desire , all that thought , and all that diligence , which a man useth with intent to increase his estate , his honour , and his reputation , and to conserve himselfe in that which he hath got ; In such sort , as there are two parts of the Ambitious Affection ; the first to encrease , the second to maintain . Humane wisdome judgeth them free from the affection of Ambition , who set an end to growing ; and in very truth they are free from a good part thereof . Yet the other remains , which is so much harder to leave , by how much humane wisdome doth not know it ; nay rather judgeth them vile , and of no worth that haue it not : But the holy Spitit which knows it , judgeth them ambitious which haue it ; & will that they whom he governs , should utterly leaue it , renounce it , and free themselves , in such manner , that they haue no intent to grow in the eyes of the world , nor haue intent to conserve themselves ; although it require not of them , that they should studiously , and for their own phantasies doe things , by which they should come to bee abased , and diminished from that state of honour , and reputation , wherein they finde themselves , contenting it selfe , that they should reduce their mindes to increase , & decrease , according as it shall be Gods will. And it will also , that together herewith they should employ themselues altogether , & in all things to augment themselves in the eyes of God , and to conserve themselves in that , wherein they shall be augmented . And therefore to the pious Christian , who ought to learne humility of Christ , & to reduce himselfe to be like unto Christ in his humility , it appertaines to set an end to all ambition , dispoyling himselfe of all affection , and thoughts , touching his advancement in the things of this world , or touching his conserving himselfe in them , thinking only to augment himselfe in the things of God , Trusting , Hoping , Loving , and procuring to conserve himselfe in that which he shall haue obtained touching Confidence , Hope , and Loue , resolving himselfe , that that which appertaines to him , is to please God , and them who are partakers of the Spirit of God , and not the world , nor those who follow the opinions , and counsels of humane wisdome : and doing so they shall become like our Lord Iesus Christ. CONSID. LIII . In what manner the men of the world attending unto Honour , are lesse vitious , then attending unto conscience . ALL men are generally maligne , and perverse , in so much as to walke amongst them is the same as to walk amongst Tygres , and Lions , and amongst Vipers , and Serpents : except only in as much as their furies , and their outrages are tied by some chaines , amongst which the chiefest , and most strong are Honour , in as much as pertaines to this present life , and Conscience for the life to come . I would say , that the intent of the Honour of the world doth bridle some men , that they are not so vitious , nor so licentious in their living , as they would be following their naturall inclination : And some other men the feare of eternall punishment bridleth ; for they think , if I doe this , I shall offend God , and he will chastise me with eternall punishment . And this is the conscience , in such manner , that a man may say , that all men who are not governed by the holy spirit , are like many Lions that sta●…d chained , that they should not doe harme , but in such manner●… , as breaking the chaines with their fury , they doe evill according to their naturall inclination , in as much as the men that stand bound with these chaynes , doe not evill , nor are licentious ; but the chaines being broken with their fury , and rage , they doe evill according to their naturall inclination . Whereupon considering , that of these chaines with which men stand bound , the strongest is the honour of the world ; in as much as a man doth more easily cast his conscience behind , then his honor ; I come to understād that the men , who attend unto the honor of the world , because they are tyed with the stronger chayne , are amongst the other men of the world the least vitious , and least licentious , partly by their own proper inclinations ; for being subject to the goverment of humane wisdome they doe much esteem Honour ; partly for respect of those persons , with whom they take counsell , who being partly themselves applyed to Honour , and understanding it , doe alwaies counsell rightly according to that which belongs to Honour , which doth not so happen in conscience , in as much as a man is not of himselfe inclined unto it , either because he doth not believe more then he sees , or because he doubts , or because he puts himselfe upon the hazard ; and in as much as willing to be counselled in those things whereof he doubts , he takes counsell with other men , who neither are applied to conscience , nor understand it , and so cannot counsell rightly accorping to that which is due to conscience . That this is true , he shall clearly know , whosoever shall come to examine himselfe , finding it true that they doe more esteem Honour then Conscience , and that they are more resolutely , and more virtuously counselled in a businesse , when they put it in a case of Honour , then when they put it in a case of conscience . And it may bee , that the cause , wherefore ( according as it is reported ) they liue lesse vitiously amongst the Infidels , then amongst those , who are called Christians , is because they in most things attend unto Honour , and these in many things attend unto Conscience . Out of this generality I except regenerated men , renewed by the holy spirit , who without being bound with chaines , liue modestly , and temperately : In this they are governed by the holy Spirit , which is communicated unto them that belieue : In whom this goverment is so powerfull , that without being bound with any chayne ; for they feare not dishonour , nor are of scrupulous conscience , and yet they passe the men of the world in not being vitious , and licentious , having slaine all their affections on the Crosse of Iesus Christ our Lord. CONSID. LIIII . That Prayer , and Consideration are two books , or Interpreters very sure ones to understand holy Scripture , and how a man ought to serve himselfe of them . I Hold it for a very certain , and very true thing , that for the understanding of holy Scripture , the best , the most certain , and the highest interpreters of all , that a man can finde , are these two , Prayer , and Consideration . Prayer as I understand , discovers the way , and opens , and manifesteth it : And Consideration I understand , puts a man into it , and makes him walke therein . Furthermore I understand , that it is necessary that these two interpreters , or books should bee helped on Gods part , he inspiring him who prayes , to pray . For I understand that he who prayes , not being inspired to pray , praies out of his own proper phantasie , out of his owne proper affection , and out of his own proper will ; and not knowing to pray as he ought , is not heard in his prayer : and he who prayes being inspired to pray , prayes for the glory of God , and prayes for the will of God , & knowing to pray as he ought , he is heard in his prayer , that being granted him which he demands . Consideration , as I understand , ought to bee helped on mans part , who considereth of spirituall things with his proper experience . I would say that he who considers , should haue proved in himselfe those things , of which holy Scripture speaks , in such manner , that by what hee findes , and knows in himselfe , ●…e comes to understand that which is written in holy Scripture . They who consider without this experience , goe in the dark , and goe groping , and albeit they sometimes divine , and some other times they doe hit right , not having the proofe thereof in themselues , they neither know , whether they doe hit right , nor rellish that wherein they doe hit right . And they who are in prayer helped from the holy spirit , and in consideration are helped by their own proper experience , oft-times hitting right , or rather as it were alwaies , they doe both know that they hit right , and they doe rellish that , wherein they doe hit right . To bee better understood , I declare my selfe with two authorities , one of S. Paul , and the other of David , daring to put the example in my selfe . I say that reading that of S. Paul , Even as the testimony of Iesus Christ is confirmed in you , & willing to understand it well , first I will work with the book of prayer , praying God that he will open unto me the way for the understanding of these words ; and in my prayer I stand steady , as much as I can keep my minde firme in it . Afterwards opening the book of consideration , I begin to consider within my selfe , of what Christian matters I haue any experience ; and I begin also to examine , what is that testimony of Iesus Christ , which hee brought unto the world . And finding in me the government of the holy spirit , and feeling my selfe justified in the justice of God executed in Christ , which two things are so joyned together , that a man can hardly understand , which of them he feels most , either the goverment of the holy spirit , or the justification by faith ; and understanding that the testimony , which Christ published unto the world , doth principally resolve it selfe into two parts , that is , into that ; The kingdome of heaven , or the kingdome of God , which is all one , drawes neere ; and into that , which he speaking of his own bloud , saith , For you , and for many it shall be shed to remission of sinnes : Of which two parts , one hath intent unto the kingdome of God , which is begun to be felt , and tasted in this present life , and is continued , and perpetuated in life eternall ; the other un●…o the justification that is by Christ : I come to resolve my selfe , that S. Paul understood , that the Corinthians might testifie by their proper experience , that Christ spake the truth in the testimony which hee gaue unto the world , as well touching the comming of the kingdome of God , as also of justification by the justice of God execured in his most pretious flesh . And I understand , that so much a man may call , and judge himselfe a Christian , in as much as he hath this testimony of Christ our Lord confirmed in himselfe . In like manner willing to understand that of David , For I am a stranger with thee , &c. and having opened the book of Prayer , I open that of Consideration , and I goe examining in what manner I am a Pilgrim , and stranger in this present life . And finding , that I am such , in as much as I am not knowne , nor am prized , nor esteemed in the world , and in as much as I doe not prize , nor esteem the world : And finding likewise , that God in this selfesame manner is a Pilgrim in the world ; for he is not known , nor prized , nor esteemed in the world ; and because he neither prizeth , nor esteemeth the world , holding it for that which it is , I understand , that David would say : Lord , because the world doth that with me , which it doth with thee , and I doe that with it which thou dost . And I understand , that in this manner the Saints of the Law were strangers with God ; and in this manner are the Saints of the Gospell , & amongst them as the head the Son of God our Lord. In this manner I understand a man is to serve himself of these two divine books : and I understand , that the one helps the other marvellously : And I also understand , that he who can consider with his proper experience , doth alwaies erre , when he sets himselfe to consider without having first opened the book of Prayer . And I think that alwaies , as it were , when this selfesame is moved to pray motion is the instinct of God. Out of all this I gather , that this being true , that the true understanding of the Scripture ought to be sought by meanes of these two interpreters , or books , which are Prayer , and Consideration ; and that prayer needs to bee helped with the inspiration of God ; and Consideration with the experience of that man that considers , it is also true , that to the pious Christian , who sets himselfe to holy Scripture , it appertaines to liue in a continued desire , that God would giue unto him his holy spirit , and to attend to the mortification of all that which is flesh & humane wisdome in him , to the intent , that vivification may succeed to mortification : for they only , who haue begun to be mortified , and to liue , can consider by their own proper experience ; for they onely feele in themselves the spiritual gifts of God , which they obtain , who belieue in Iesus Christ our Lord. CONSID. LV. Against curiosity ; and how the holy Scriptures ought to be read without curiosity . MAns minde desires to maintain it selfe aliue , and to conserve it selfe in its liuelinesse with divers meats , amongst which , as I understand , Curiosity is that which most pleaseth it , and most satisfieth , as well in regard of it selfe , as that alwaies there goes ambition , and vanity mingled therewith . And I understand that this Curiosity is so savory unto the minde of man , that it feeds thereon , in what manner soever this meat be seasoned , & dressed , so that it be Curiosity . Now it being needfull , that this humane minde should dye , to the intent , that in the persons , who attend unto Christian piety , that resolution may be maintained , which knowing themselues to be dead on Christs Crosse , they haue made , and doe make with the world , and with themselves : It is also needfull , that this food of curiosity should be taken from them , not giving it unto them in any manner , nor by any way ; taking it from them principally in those things , in which piety , religion , and holinesse , which are the most pretious things , may be pretended . And amongst these I hold for most dangerous the study of holy Scripture , whē it is with curiosity : for albeit it is ordinarily a good meanes to kill the minde of man ; the minde is on the other side so liue , that it converts it into curiosity , delighting to maintain it selfe with that alone , when it cannot with other things . And therefore I understand , that it belongs to the pious Christian to stand very vigilant , and wary in many things , in which there may be curiosity , and that he should not haue it , and principally in the study of holy Scripture , to the intent , that the syncerity of the holy spirit , which is in it , may not be converted into curiosity of the flesh , as it befals the curious , who read the Scriptures only to know , and understand : In which I understand , that the Pious Christian ought only to pretend the inward knowledges , and feelings , which God by meanes of his holy spirit shall giue unto him ; and those , which he by meanes of these shall goe experimenting of the things of the holy Spirit , in such manner , as taking into his hand a book of holy scripture , he should pretend to understand that which belongs to him ; and so think , that he understands not that which hee hath not experimented : and thus thinking if he shall desire to understand it , he shall attend to experiment it , and not to seek with curiosity that which others haue therein understood : And attending unto experience , hee shall likewise attend unto totall mortification of the minde , depriving it of all curiosity ; and together with the experience , and with the mortification , he shall get the true understanding of holy Scripture , and shall understand how that the Christian businesse doth not consist in knowledge , but in experience : And he shall know the deceit that they suffer , who think that they doe not understand holy Scripture , because they be not instructed , nor furnished of knowledge and humane learning ; understanding that it is needfull for them , who are instructed & rich in them , to renounce and leaue them : for to obtain the true understanding of holy Scripture , which as I haue said , is not gotten by knowledge , nor ought not to be procured with curiosity , but is gotten with experience , and ought to be procured with simplicity . In as much as to them who are instructed , and adorned with this simplicity , God revealeth his secrets , as the proper son of God himselfe affirmes , Iesus Christ our Lord. CONSID. LVI . Which is the most certain , and most secure way to obtain perfect Mortification . HAving oft-times said , that the Mortification of all that which a man hath from Adam , is very necessary to a Christian , it is not long since that I understood the cause why it is necessary and the most certain , and most secure way to come to obtain it . And I haue learned it from the Apostle S. Paul , where he having said , that he did endeavour to make himselfe like unto the death of Christ , with intent to come to the participation of his resurrection ; labouring to comprehend the Christian perfection , as he felt himselfe comprehended by it in Christ ; he saith that he did this altogether forgetting things that were behind , as well those , which might breed him satisfactiō , as also those which might cause him molestatiō ; & occupying his minde , in remembring that he was called of God through Christ , and that the vocation was from aboue , that is , that he was called , to the intent that believing he might obtain everlasting life , or rather I understand , that it is that life by which the holy spirit mortifies them , who being called of God doe answer . And so it is , that a man keeping in his memory this thought , comes to fly , & abhor all those things that may hinder him this vocation , and he comes to seek , and loue all those thing which may conserve , and increase it ; and so comming to hate his affections , and appetites , knowing that they are those which may hinder his vocation , hee comes to mortifie them in such manner , that all that which he had of Adam dying in him , and that which is of Christ living in him , he comes to be much like unto Christ , it befalling unto him the selfesame which befals a person , who being called ●…y a great Prince to a great feast , and fearing to bee hin●…red , and disturbed in his journey by some delightfull things that may present themselves unto him , he takes as expedient to free himselfe from all those things , and to p●…sse freely through them , to keep alwaies in his memory , that he is called by that great Prince , and that he is called unto that great feast , in comparison where of all those feasts that may offer themselves unto him in the way , are not feasts , but childrens plaies . I would say , that as this person carrying this thought aliue in his memory doth mortifie in himselfe all those appetites which might come unto him of s●…eing those feasts , which offer themselves to him in the way , much better then if so be he should make a resolution not to see them . For it might be , that comming by chance to see them hee should bee hindred , and disturbed by them , in such manner , that when he should come to see the principall Feast it would now be finished . Even so neither more nor lesse , but rather much better , the person that is called of God keeping aliue in his memory the thought of his vocation , doth mortifie , and also kill in himselfe all the affections , and appetites , which being according to the old man might hinder him , and disturb his vocation , much better , then if he did detetmine alwaies to combate with them : For it might be , that wandring from his vocation , he might also wander from his determination . I shall say rather better , that doing after this manner the holy Spirit is that which mortifies him , and if he should doe in other manner , it being humane wisdome that should work , hee would never come to obtaine his intent ; it being Gods ordinance , that the spirit of God should be the master , & the guidē of all them , that are called unto the grace of the Gospell of his only begotten Son Iesus Christ our Lord. CONSID. LVII . Whence it comes to passe , that by the knowledg and sense of the things of God the Flesh is Mortified . EVery day I goe certifying my selfe , that the Christian businesse is not knowledge , but experience : I would say , that it is not got by knowledge , but by experience . First of all I understood , that the proper exercise of a Christian is to attend unto Mortification . Attending unto it he feels , that the profit of it consists in this , that a mā mortifying his affections and appetites goes by litle and litle comprehending that divine Christian perfection , in which he is comprised by the incorporation , with which believing he is incorporated in Christ. Passing on further , I know that the most certain and secure way , by the which he who is called of God , comes to true Mortification , is alwaies to hold firme in his memory a firme thought , that he is called of God , and that the calling is made to giue him everlasting life . Now I understand , that this marveilous effect of Mortification through the remembrance of the vocation , proceeds partly from the basenesse of the flesh , and partly from the efficacy of the things of God. I would say that the flesh being vile , and miserable , and being subiect , feeble , and infirme to bee able to hold in it selfe the knowledges , and senses of divine things , it comes to passe , that by the efficacy of them it is affrighted , and becomes vile ; in such manner , that it is easily overcome , and mastered by the spirit , and so it remaines mortified together with all those things which are corrupt in a man by the depravation of the flesh . And because the remembrance of the calling by God is very efficacious in men with the knowledge , and sense of heavenly things , and they are subject , frayle , and infirme , I understand that which God saith , That a man who shall see him shall not be able to sustain himselfe with his minde , nor with his body . And therefore the perfect vision of God is reserved to the just in eternall life ; when the flesh being raised up shall bee a subject able to endure the vision of God. In this mean space on the one side by the benefit of God the Flesh is mortified in the just , not onely with the memory of their vocation , but also with every other vocation , and sense , which appertaines to the things of God. And on the other side God goes moderating in them these knowledges , and these senses , to the intent they should not come to nothing , accommodating them to the frailty of the flesh , as we temper the hot liquour , which we would keep in a glasse vessell , in such manner , as the liquor is conserved in the vessell without breaking the glasse . And I understand , that corporall , and outward exercises , together with those other things which are of mans industry , doe serve unto those persons which are called of God , for a certain entertaining of themselves in that estate , in which a knowledge , or sense of some of Gods things hath left them which is past ; and that through their labour there should bee given , or communicated unto them another , which may make them to make progresse in Mortification ; in such manner , that I haue reason to say , that the Christian businesse is not knowledge , but experience . If it were knowledge , it would work the effect that other knowledges doe , that is , to swell up , and make proud those who have them . And because it is experience , it doth the effect , which other experiences doe , that is , to humble , and cast on the ground all that which is humane wisdome , and to exalt , and lift up to heaven all that which is in the spirit . I understand this effect is in them , who being called of God are members of Iesus Christ our Lord. CONSID. LVIII . Eight differences between them , who pretend , and procure to mortifie themselves with their proper industry , and them , who who are mortified by the holy Spirit . THis is alwaies a truth , that all men in applying themselves to religion , as well unto the false , which consisteth in superstitious observations , as unto the true , which consisteth in accepting the grace of the Gospell of Christ , doe apply themselves likewise to Mortification . But amongst them who procure to mortifie themselves with the holy spirit , I haue considered eight notable differences , by which a person may know , whether he mortifie himselfe by his own industry , or whether he be mortified by the holy spirit . The first Difference is , that they who mortifie themselves with their own proper industry , are presumptuous , & ambitious , knowing their own proper vertue in their mortification ; and they who are mortified by the holy spirit , are humble , and modest , not knowing any proper virtue of their own in their mortifications : for the holy spirit works in them that which a very great Feaver doth in a man : I would say , that as by the presence of a great Feaver a man becomes as it were deprived of all carnall desires , keeping aliue only the desire of health ; so by the presence of the holy spirit a man becomes as it were deprived of all that which is flesh , keeping aliue only spirituall desires . The second Difference is , that they who pretend to mortifie themselves , goe alwaies seeking new manners , and new inventions to obtain mortification , & they who are mortified by the spirit , embrace those occasions of mortification ; which are offered unto them , by what way soever they come , perswading themselves , that with thē and in them God will mortifie them . The third Difference is , that they , who mortify themselves , alwaies liue sad , and discontent , because they deprive themselves of their pleasures , and corporall contents , and are not cherished with the spirituall ; and they who are mortified , liue , as it were alwaies cheerefull , and contented , because they abhor , or begin to abhor corporall pleasures , and begin to tast spirituall pleasures . The fourth Difference is , that they who mortify themselues , are much like unto a man , whose head were cut with a rough and rusty saw , in as much as all things are unsweet , and sowre unto him . And they who are mortified , are like unto a man , whose head were cut with a sharp sword , and an arme skilfull in cutting ; In as much as the holy spirit mortifies him , without that himself feels the mortification . That this is true , those persons who are mortified by the holy spirit , know by experience . The fift Difference is , that they who mortify themselues living alwaies in continuall trouble , and in continuall labour , are like unto a man that learnes with exceding paines a most difficult , and unpleasant science , who finding in the principles thereof much unsweetnesse , and much molestation , comforts himselfe only with an opinion , that he shall proue excellent in that science : And they that are mortifyed , neither travelling , nor labouring themselves in their mortifications , are like unto a man that goes delighting , and recreating himselfe in the study of that science which he hath already learned , wherein finding few things which he understands not , hee findes few things that trouble him . The sixt Difference is , that in them who mortify themselves by themselves , there is never true mortification ; nay rather they are like unto quick lime , in as much as the quick lime smoakes not , whilst there is no water cast thereon , which is no sooner cast upon it , then it shewes the fire that it hath within ; so they whilst they haue no occasion to erre , doe not erre : and when occasion comes they presently shew the liuelinesse that they haue within them , either erring , or being straightly sollicited to erre . And they who are mortified by the holy spirit , haue true mortification , and are like unto dead lime , in as much that like as the dead lime doth not smoake , how much water soever be cast upon it : so neither doe they erre , nor are much sollicited to erre , although many occasions offer themselves unto them . And so shall this be . The seaventh Difference is , that they who mortifie themselves in the occasions of erring doe miserably loose themselves : For being deceived by humane wisdome they doe alwaies goe avoiding the occasions , which incite them to erre : And they who are mortified , in the occasions of erring , that offer themselues unto them , are refined as gold in the fire , for being helped by the holy spirit in the proper occasions they are mortified , not avoiding any of them ; and therefore they are the same in the occasions , as out of the occasions . The eight Difference is , That they who mortifie themselves by their proper industry , doe principally attend unto the mortification of the flesh , they that be such having no intent to mortifie the minde , not knowing , that from thence ariseth all the evill : And they , who are mortified by the holy Spirit , attend principally unto the mortification of the minde , knowing that from thence comes all the evill ; And knowing that the minde being mortified , the flesh remaines mortified . By the examination of these Differences may a person know whether he mortifies himselfe , or whether hee be mortified by the holy Spirit : Being advertised of this , that there are three estates in those persons , who are mortified by the holy Spirit . The one is , when the holy spirit mortifies them , without that they know , or feel the vertue of the holy Spirit in them . And in this estate , that belongs to them , which is said in the fourth difference . The other is , when the holy spirit mortifies them , and they feel , and know in themselves the virtue of the holy spirit . And in this estate , there appertaines unto them that which is said in the first Difference . The third is , when through the absence of the holy Spirit , or because they doe not feel , and know his presence , they goe mortifying themselves with their own industry . And in this estate , they feel a good part of that which is said in the First , the Third , the Fourth , and the Fift Difference , to be felt by them , who mortifie themselves by their own proper industry . It is very true , that to them who are mortified by the holy spirit , their owne industries in mortification are profitable unto them ; It being indeed true , what S. Paul saith , That to them that loue God , all things work for good to the glory of God , and of the Son of God Iesus Christ our Lord. CONSID. LIX . That in the motions to pray the Spirit doth certifie a man , that he shall obtaine that which he demands . REeading in Isaia , that death being intimated unto Hezekiah a pious King on Gods behalfe , hee resented himselfe , was grieved , and lamented , praying God with teares , that he would not take away his life : And reading a litle after , that the destruction of Hierusalem being intimated on Gods behalfe unto the selfesame King with the Babylonian captivity , without resenting himselfe , nor being grieved , nor lamenting , & without praying God , that he would revoke the sentence , he was contented , that the will of God should be executed ; accepting it as a benefit of God , that those evills should not come in his time : And considering that God prolonged the time of Hezekia's life , and that he did execute his sentence upon Hierusalem ; I come to certifie my selfe , that pious persons being governed by the spirit of God , and chiefly in their prayers , in as much as S. Paul saith , The spirit of God prayes by them , and in them , they doe never as it were pray to God , but for that which it is Gods will to grant them , of which the holy spirit , which inspires them to pray , is certain . According to the judgement of humane reason , it had been more just , and more convenient , that Hezechiah should haue resented himselfe , and lamented , and been moved to pray God for the revocation of the sentence given against Hierusalem , then for the revocation of that sentence which was given against his own proper life : And Hezechias a pious King moved by the holy spirit prayed for his own life ; & for that which touched Hierusalem , he conformed himselfe with Gods will : whereby I understand that it behoues pious persons to keep good accompt with their motions ; I would say , they ought to bee well advertised being moved to pray to God for any thing , whether that motion be of humane spirit , or of the holy spirit . And I understand likewise , that the proper countersigne , whereby they may be able to judge between these motions , is the Inward certainty , or uncertainty with which they shall finde themselves in prayer . Finding themselves uncertain that they should obtain of God that which they demand , they shall judge , that the motion is of humane spirit ; And finding themselves certain to obtain it , they shall judge that the motion is of the holy spirit : For as much as the motion of the holy spirit drawes alwaies with it the certification ; a man judging in this manner , if the spirit of God which hath moved me to pray , did not know that it is the will of God to grant me that which I demand , it would not haue moved me . This certification I certainly hold was in Hezekiah at that time when he demanded his life to bee prolonged . And because he did not feel in himselfe this certification , I doe certainly hold , that the selfe same Hezekiah did not demand that the sentence against Hierusalem should be revoked . With this assurance I see , that Christ prayed , raising up Lazarus , and praying for the conservation of his Disciples . And with doubtfulnesse I see he prayed in the Garden ; and because he felt , whence this motion did arise in praying , he remitted himselfe unto the will of God. And if the son of God himselfe felt these two motions , and in one of them he found himself certain , and in the other doubtfull ; every one may think , whether it be not necessary to be watchful over himselfe in them ; albeit they only shall know them , that shall bee true members of the same Son of God Iesus Christ our Lord. CGNSID . LX. Whence it proceeds , that the superstitious are severe , and the true Christians are Mercifull & Pittifull . THE severity , and rigour that I see , and know for the most part in those persons which the common people holds for devout , and spirituall , they being in very truth superstitious , and ceremonious , in as much as appertaines to the chastising , or desiring to chastise the vices , & defects of men ; I understand proceeds from two causes . The one is the proper nature of a man , who is inclined to prize , and esteem his own things , and to condemne , and despise others . And the other is the proper nature of superstitions , and ceremonies , to which is annexed severity , and rigorousnesse . And so it is , that these such like superstitious , and ceremonious persons , desiring that their superstious , and ceremonious living should be esteemed , and prised , are forced to be severe & rigorous with workes and words against them , who being not as they are haue outward defects , and vices , that so their manner of life , which they hold for vertuous , may be the more prised , and esteemed . And it is likewise true , that superstitions , and ceremonies having their originall , and beginning from some kinde of law , which men haue imagined , and severity , and rigour being annexed to the nature of a law ; ( for by these it is maintained , and sustained , ) it comes to passe , that as well those , who attend to the observation of the law , or of the Ceremonies , and Superstitions , that arise frō it , as also they , who attend to cause others to obserue them , are severe , and rigorous against them that doe not obserue thē . From hence I understand the cause , whence the severity , and rigour in the Hebrewes did proceed ; And hereby I doe not marvell , if they that in being superstitious , and ceremonious are like unto the Hebrewes , are also severe against the vices and defects of men . And that which I more esteem is that hereby I understand why God in the time of the law was severe , and rigorous , shewing more severity , and rigorousnesse unto men , then piety , and mercy , although he did shew them both the one and the other . And I esteem it much more , that hereby I understand , that because after that God sent his onely begotten son Iesus Christ our Lord into the world , men stand not subiect to the Law , but under the Gospell , which is estranged from severity and rigour , it comes to passe , that they who belong unto the Gospell being the people of God , are not severe nor rigorous against the vices , and defects of men , but are rather pittifull , and mercifull . And also it comes from hence , that God shews more pitty and mercy , then severity and rigour . In such manner , that the affection of severity and rigour in a man is a signe of selfe-loue , and of a minde subject to the law , to superstitions , & ceremonies , as were the minds of the Hebrews : And a pittifull , and mercifull affection is a signe of mortification , and of a minde freed from the Law by the Gospell ; such are those of true Christians , members of Iesus Christ our Lord. CONSID. LXI . In what manner a pious person governes himselfe in those things that befall him . EVery Pious person in those things that come unto him in this present life , as I understand , governes himself in this manner : The accidents being of that quality , that his own will concurres not in them , if they be adverse , and contrary , as the losse of honour , or of estate , or the death of some person deare unto him , he comforts himselfe , saying , so it hath pleased God. And if they be prosperous , and favourable , as the increase of outward , and inward goods , he doth not pride himselfe , considering , this is the work of God , and not mine . The things being of that quality , that his own proper will concurres in them , if they be of evill , such as are his proper defects , and sins , he embraceth himselfe with Christ , saying , If in me there be defects , and sins , there is in Christ satisfaction , and justification : And if they be of good , and of favour in outward works , or in inward sentiments , he doth not grow proud , because in such matters he sees the goodnesse of God , and not his own proper goodnesse . And I understand , that the content which such a person finds in those things which he doth well , is much like to the content , which a person may feel , when a person makes a good letter , because another that writes well , leads his hand by his . I would say , that as such a person contents himselfe seeing a letter made with his hand , although not with his industry , attributing the industry to him that guided his hand , and attributing to himselfe the errours that are in the letter , knowing that the other would haue made a better with his own hand : so the spirituall person doth content himselfe of the consideration of the works which God doth in him , and by him , attributing them to God , and attributing to himselfe the errors that are in his works , knowing that they would be much better , if God had done them without him . That this is true , they shall understand by proper experience , who haue a rellish of the things of the holy spirit , which are obtained by Iesus Christ our Lord. CONSID. LXII . That humane wisdome hath no more iurisdiction in the judgement of their workes , who are the sonnes of God , then in the iudgement of the proper works of God. IN the selfe same manner , and for the selfe same cause , which S. Paul understood , that they who are governed by the spirit of God , are the sonnes of God , I understand that they who are the sonnes of God , are governed by the spirit of God. And I understand , that as humane wisdome is uncapable of the knowledge of God , so likewise it is uncapable of the knowledge of them , who are the sonnes of God. And even as humane wisdome penetrateth not to understand the admirable ccunsell that is in the works of God , neither doth it also penetrate to understand the divine counsell that is in the works of them , who are the sonnes of God : Both those , and these being done by the spirit of God. Farther I understand that humane wisdome , when it sets it selfe to judge the works of them that are the sons of God , condemning , and taxing them through cause of that selfe same temerity , which appeares when it sets it selfe to judge the works of God , condemning them , and calumniating them . I would say , that that rashnesse of men is not lesse , which follow the iudgement of humane wisdome , when they sett themselves to iudge evill of Moses for the Hebrews whom he slew when they worshipped the Calfe ; and when they sett themselves to judge evill of Abraham , because he commanded his wife Sarah , that she should lye , saying that she was his sister , and not his wife : And because S. Paul cursed Ananias standing at iudgement in his presence . And because hee excused his cursing , saying , he did not know him . And when in like manner they set themselves to iudge certain things like unto these , which the sonnes of God doe being governed by the spirit of God , which according to the iudgement of humane wisdome are absurd , and reproveable , and according to the iudgement of God are holy , and good : I say that this is no lesse rashnesse then that , with which they sett themselves to iudge evill of God , because he favours many lewd men with temporall good , depriving many good , and because hee doth other things which humane wisdome calumniates , and condemnes , and for which humane Laws doe rigorously chastise those men that doe them : In as much as humane wisdome hath no more iurisdiction in the iudgement of the works of pious men , then in the iudgement of the works of God , they being done by God himselfe , and the other by those who being the Sonnes of God are governed by the spirit of God , and therefore are free , and exempt frō all humane law , as God himselfe is free and exempt . I would say , that men should not haue had more reason to haue chastised Abraham , if he had killed his soone Isaac , then to condemne God , because he slaies many men by suddain death . But this goverment of the spirit of God is not known , nor vnderstood , but of them who are partakers of the spirit of God itselfe , as it is known by experience , and as it is said by S. Paul the great Preacher of the Gospell of God , and of Iesus Christ our Lord. CONSID. LXIII . That the holy Scripture is like a Candle in a dark place , and that the holy spirit is like the Sunne . This shewed by s●…aven conformities . SAint Peter in his second Epistle understands , that a man that attends unto piety having no other light to guide him in it , the that of the holy Scripture , is like unto a man that is et in a dark place having no other light in it , then that of a candle ; and he understands that the man that attends unto piety having obtain'd the spirit of God which guides him , and sets him in the way , is like unto a man that stands in a place , wherein the sun-beames enter , which make it cleare , and resplendent : Where I consider seaven things . The first , that as the man set in a dark place , stands better with a candle then without it : so the man that attends unto piety , which to him is a dark place , in as much as humane reason , and wisdome doe rather doe him harme , then good in it , stands better with the holy Scripture , then without it . The second thing which I consider is , that as a man in a dark place sees not the things that are therein so clearely , and manifestly with a candle , as hee might see them with the sun ; so a man that attends unto piety , doth not understand , nor know the things of God , nor God himselfe so clearly , and manifestly with holy Scripture , as he might see , and know them with the spirit of God. The third thing which I consider is , That as a man set in a dark place with the light of the candle onely , stands in danger to remaine in the dark , any occasion happening to extinguish the candle so the man , who attending unto piety hath no other light then that of holy Scripture , stands in danger to remain without light , there comming any occasion that may depriue him of the holy Scripture , or of the true understanding thereof . The fourth thing which I consider is , that as it sometimes befals a man set in a dark place , where the light of the candle is , that being desirous it should giue more light he snuffes it himselfe , or seeks some other to snuffe it ; and in the snuffing it comes to passe , that it is extinguished , and a man remains without light : So unto a man , that attends only unto piety with that which he knows and understands by holy Scripture , it sometimes comes , that willing to understand more , or better in it , or by it , either he himselfe interprets it , or seeks some to interpret it to him , and in interpreting , it comes to passe , that of holy Scripture making it humane Scripture , a man remaines in the dark , albeit hee doth not so perswade himselfe . The fift thing which I consider is , that as on the Sun-beames entrance into an obscure place , where a man serves himselfe of the light of a candle , it comes to passe , that a man sees more clearely then before , all the things that are in that place , the candle remaining as it were without light and without splendor , in such manner , that now a man being desirous to see the things that are in that place , that which he least looks upon is the candle : So the holy Spirit entring into the minde of a man , that attends unto piety , serving himselfe of the Scripture to that intent , it comes to passe , that a man understands , & knowes the things of God , and God himselfe more clearely then he did before ; the holy Scripture remaining in as much as to him ward as it were without light , and without splendour : in such manner , as now being desirous to understand the things of piety , and desirous to know God , that which he least looks upon is the holy Scripture , attending to cōsider with the holy Spirit , that abides in his minde , & not with that which is written in it . And therefore S. Peter well commends the study of holy Scripture ; but whilst a man stands in the dark place of humane wisdome , and reason , and he wills that this study should continue so long , untill the light of the holy spirit shine into the mind of a man : understanding that this light being come , a man hath no more need to seek that of holy Scripture , which departs of it selfe , as the light of the candle departs , when the Sun-beames enter ; and even as Moses departed at the presence of Christ and the Law at the presence of the Gospell . The Sixt thing which I consider is , that as a man which enjoyes the light of the Sun , when he did certainly know that it would not fayle him , albeit he would not cast away the candle for the benefit receaved , but would rather leave it to the intent it might serue another to that purpose which it had served him , and yet notwithstanding would not serve himselfe thereof in that which hee did before serve himselfe : so the man that enjoyes the light of the holy spirit , knowing certainly that it cannot fayle him , albeit he doe not cast away holy Scripture , but rather leaues it , that it may serue to another for that which it hath served for unto him ; neverthelesse hee doth not serue himselfe of it , in that whereof hee did formerly serve himselfe , as I haue already at other times considered . The seventh thing that I consider is , that as it is not of the essence of the Sun , when it enters into a place where a candle stands , to shew and discover all that which the candle containes in it ; so likewise it is not of the essence of the holy Spirit , when it enters into the minde of him , who being applied unto piety serues himselfe of holy Scripture , to shew , and discover all the secrets that stand shut up therein , albeit it doe shew , and discover that part of them , which God will shall be discovered unto a man to whom the holy Spirit is given . The gifts of the holy Spirit are different , and the holy Scripture being written by divers persons , who had different guifts of the holy Spirit , and so writ diversly , by consequence , it is understood of those persons , who haue the holy Spirit , of one in one part , and of another in another part , according as the gifts are different , which are communicated from God with the holy Spirit by Iesus Christ our Lord. CONSID. LXIV . In what manner Jesus Christ our Lord will be followed and imitated . HAving at other times in these Considerations touched , as I then understood , that which Iesus Christ our Lord saith , He that will come after me , let him deny himselfe , and take up his Crosse and follow me , I come now with better consideration to say , that I understand that in these words Christ saith , Every man that will follow me being desirous to be a Christian , let him renounce that which humane wisdome teacheth him , saying that a man ought not to be wanting to himselfe , to his own , and to his honour , with intent not to be wanting unto God , nor to them that are Gods , nor to the honour of God. And let him take upon himselfe his Crosse , which is his martyrdome , the shame , and the ignominy that he shall suffer in the eyes of the men of this world in being wanting unto himselfe , and to his , and to his honour . And so doing , he shall follow me , who haue been wanting unto my selfe , making my selfe a servant of a Sonne , that I might not be wanting to God : and I haue been wanting to mine own , not esteeming them for mine , but those onely that God hath called , and made mine , making them holy , and just : And I haue been wanting to mine honour , contenting my selfe to dye as a malefactour : and so doing he shall follow me , and shall be truly a Christian. In such manner , as properly the injury , and the shame that redounds to a Christian through the deniall of himselfe in being wanting to himselfe , and to his , and to his honour , is the Christian Crosse , & is the selfe same as to goe after Christ. I would say , these words of Christ are of as much value , as if I should say ; he that will be a Christian , let him esteem himselfe dead unto the world , in as much as not to seek the Glory , nor the reputation of the world , and let him procure that which Christ procured , & seek that which Christ sought ; and in this manner he shall be a true Christian , as they are , who knowing themselves , and feeling themselves bought by Christ , doe hold him , and knew him for their Lord ; and for their superior , and doe worship in spirit , and in truth the true God , who is the Father of Iesus Christ our Lord. CONSID. LXV . How that is to be understood , which S. Paul saith , that Christ reigneth , and shall reigne , untill the resurrection of the just being made ; he doe consigne his Kingdome to his eternall father . THe men that reigne in the Kingdome of the world , live under foure most cruell Tyrants ; the Divell , the Flesh , Honour and Death . The Divell tyrannizeth them making them impious , and enemies of God , and oftimes bringeth them to that passe , that they kill themselves by diverse waies . The flesh tyrannizeth them making them vitious , and licentious : Honour tyrannizeth them making them light , and vaine , and presumptuous , in such sort , that they dye whilest they live . Death Tyrannizeth them , not suffering them to enjoy their prosperityes , and happinesse , cutting short their steps in them . This tyranny none understand , but they that feele it ; and they only feele it , who being desirous to enter into the Kingdome of God , doe procure to reduce themselves to Piety , doe travell to Mortify the flesh , and will resolve themselves with the world , putting an end to glory , and to their own honour , and think to dispose themselves , and to content themselves to dye . For as soon as ever they would doe this , they find difficulty in it , they feele , and experiment the tyranny , and they know themselvs tyrannized . These selfesame persons if so be their desire to enter into the Kingdome of God be a calling of God himselfe , and not their proper fantasy , accepting for their own the justice of God , executed in Christ , doe in this present life , goe out of the tyranny of the three tyrants in going out of the Kingdome of the world , and entering into the Kingdome of God , wherein God reignes through Christ. I would say , that Christ reignes as the Sonne of God , he being in them that stand in his kingdome , and with them properly the same which the head is in the Members of the body . For as from the head there descends virtue and efficacy into the members of the body , which are Governed by it ; even so from Christ there descends vertue , and efficacy to them , that are in the Kingdome of Christ , with which they combate against the tyrants , that hold other men tyrannized : and so they are governed by Christ in this present life , and by means of the same they shall obtain the resurrection , and life everlasting : and so they shall goe out of the tyranny of the fourth tyrant , which is death , and shall enter into the Kingdome of God , where God shall reigne by himselfe . In the mean space they being gone out of the Kingdome of the world , having felt the tyranny of the four Tyrants , doe feel the sweetnesse , and pleasantnesse of the Kingdome of Christ , feeling in themselves the virtue , and efficacy of Christ , and the government of the holy Spirit , and feeling themselves Patrons and Lords of their sensuall appetites , and of their affections of Honour , and of the ambition of the world , being resolv'd with themselves , and with the world , in as much as being incorporated in Christ they find their flesh dead , and they finde dead in them the respect of the world , and certifying themselves of their resurrection , immortality , and eternall life . Which certification causeth in them this effect , that albeit they feel death according to the body , yet they feele it not as much as belongs to the soule through the certain hope of resurrection . In this I understand consists the Kingdome of Christ : And because the resurrection of the just being accomplished , we shall not need to combate with the Divell , there shall be no need to mortify the flesh , nor to contrast with the world , nor shall there be death to overcome . I understand , that S. Paul saith , that then Christ shall consigne this Kingdome to the eternall Father ; and that God shall bee all in all , ruling , and governing every thing by himselfe ; in such manner , as the Kingdome of Christ according to S. Paul shall indure untill the universall resurrection , and the Kingdome of God in men shall then begin , and shall be continuall ; men perpertually acknowledging the benefit receiv'd by Iesus Christ our Lord. Like as it betides unto a thirsty traveller , to whom there is given a vessell of cold water , who whilest he drinkes feeles the benefit of the vessell , which gives him the water ; and having drunke , albeit setting the vessell aside he thankes him that gave him to drinke , neverthelesse he acknowledgeth that by means of the vessell he received that benefit . In such manner that as the thankfull wayfairing man , who is refreshed with the vessell of cold water , whilst he drinkes , feeles the benefit of the vessell , and after he hath drunke , feeling and knowing the benefit of him , that gave him the vessell , he knowes likewise the benefit of the vessell : Even so men , whilst they stand in this present life , they feele the kingdome of Christ , feeling the benefit of Christ ; and in eternall life they shall feele , and know the benefit of God ; who hath given Christ unto them , and they shall know the benefit of Iesus Christ our Lord. CONSID. LXVI . In what manner the malignant spirit is more impetuous then the holy spirit . BEing desirous to understand , which spirit is more impetuous in a man , the Holy , or the Malignant , I resolve my selfe , that the malignant spirit is much more impetuous in the impious , then the good spirit in the Pious ; being moved to this resolution for two Considerations , of which the one is founded in the proper Nature of the spirits : For the malignant is by nature impetuous ; and the holy is by nature mild and quiet , in so much , that if at any time there seeme to be violence , or alteration , that is none of its own , but of the livelinesse of mans flesh , in which , and by which the Holy spirit works . And the other is founded in the proper nature of men : for they being more inclined unto the motions of the malignant spirit , then to that of the Holy Spirit , it comes to passe , that unto that of the malignant spirit they are incited with their proper affection , and inclination ; and to those others of the Holy Spirit they are benummed from the selfe same thing . In such manner as the malignant spirit being impetuous of its own proper nature , and the malignant spirit being incited in the impious with the proper nature of the impious ; and the Holy Spirit being made more slow in the pious , through the proper nature of the pious , in as much as he is a man ; it comes to passe , that the malignant spirit is more impetuous in the impious , then the Holy Spirit in the Pious . And in the impious I understand that ordinarily the Holy spirit is nothing at all impetuous ; and in the Pious I understand the malignant spirit is more or lesse impetuous , according to the greater or lesser livelinesse of affections , that is found in him : And in the same manner I understand , that the motion of the Holy Spirit is more or lesse effieacious , according as the mortification that is in him , is greater or lesse ; in as much as through the livelinesse of the affections , and appetites of the pious , the force and violence of the malignant spirit are increased , and by mortification are repressed , and retarded : and because it is likewise true , that through the livelinesse of the affections , and appetites of the Pious , the forceablenesse of the Holy spirit are retarded , and repressed , and with mortification are increased , and helped . Vnderstanding that all this is true , I understand likewise , that the Pious , who would , that the motions of the malignant spirit should not have force nor be efficacious in him , and that the motions of the Holy spirit should have force , and efficacy in him , ought to attend unto the mortification of his affections , and appetites , attending to Mortify in himselfe that which he hath of Adam , and to make alive that which he hath of Iesus Christ our Lord. CONSID. LXVII . That in the regenerate only by the Holy Spirit there being experience of the things of God , there is also Certification of them . ALL that in this life is done , known , or understood , is either by naturall instinct , or it is by experience , or by knowledge , or by divine inspiration , and revelation . In the beast there is naturall instinct , and experience as every one may by himselfe consider . In men there is generally naturall instinct , and experience , as in Beasts , although with greater excellency : And there is also knowledge , which as I understand consists in that , which one man learnes from another , man having no greater assurance thereof , then the relation , that is made unto him . And it is as much in divine things as in h●…mane . In men regenerated by the Holy spirit there is naturall instinct , and experience , and knowledge , and moreover divine inspiration , and revelation . I would say , that regenerated men wise , know and understand some things by naturall instinct , others by experience , and others by Science , and others by Divine inspiration . The naturall instinct standing more chast , and more pure in them , then in other men . And having experience not only of naturall , and humane things , as other men have , but also of spirituall , and divine things ; & having not only science , learned from other men , but also inspired , and revealed from God. All men being without the Holy spirit , are without experience of spirituall things , and divine , having only that science of them , which is gotten by the Scripture : whence it comes to passe , that as in the humane , and naturall things of which they have no experience , having only the science , they remain with opinion without any assurance : even so in divine matters being without experience they remain with opinion without any assurance . In as much as where there is no experience , there can be no assurance ; And experience in the things of God is reserved to them , who have the spirit of God , who having experience of spirituall matters , know that they know , and understand naturall , and humane things . I would say that the difference between that , which regenerated men have science of , know and understand in divine matters , and that which other men , how wise soever they be , have science of , know , & understand in the selfe same things , is as much as is between that , which those Physitians , which only know the Theory , have the science of , know , and understand in Physique , and that which those Physitians , who together with the Theory have the practise , have the science of , and know . Whence I gather , that unregenerated men having no experience in divine matters cannot have either confidenee , or diffidence that should be sollid , and firme , but only through opinion , in such manner , as they haue in humane affaires . And therefore that comes forth true which I haue written in another Consideration , that God ofttimes giues unto pious persons some things which they haue no confidence to obtain , denying them some other , which they haue confidence to obtain ; understanding that this comes to passe , when his confidence , and his diffidence consists in science , and opinion , and not in experience , & certification . Furthermore , I come to gather , that regenerated men having experience of spirituall things haue assurance of them , and that having assurance they haue also confidence , and diffidence solid , and firme . And therefore that comes forth true which I haue written in another Consideration , that through that certainty , or incertainty , with which pious persons finde themselves in prayer , they may understand when they are inspired to pray by the holy spirit , and when they are moved to pray from humane spirit , and consequently when they are to be confident , and when they are to be diffident . Ezechias King of Iudea , had experience in spirituall matters , and therefore being inspired to pray in his infirmity he prayed , and his life was prolonged to him , according to his confidence . And the selfe same King being diffident to be able to obtaine by his prayers of God , that he should revoke the sentence given against Hierusalem , did not care to pray . If he had not had experience in divine things , governing himselfe only with science , hee would with so much the more confidence haue prayed , demanding the revocation of the sentence given against Hierusalem , in as much as he had praying obtained the revocation of the sentence given against his life : But having experience he forbore to be governed by science , and so he stood firme in the confidence , and firme in the diffidence . And if experience of divine things teacheth thus much to one of them , who had the spirit of Moses , how much better shall it teach it to them , who haue the spirit of Iesus Christ our Lord. CGNSID . LXVIII . That the desire of knowledge is Imperfection in a Man , contrary to the judgement of Humane Wisdome . HVmane wisdome judgeth that the desire to know is a great perfection in man ; And the holy spirit iudgeth that it is a great imperfection in a man. Humane wisdom confirmes her opinion , saying , that it hath been seen by experience , that in the world those men haue lived most virtuously , who having the greatest desire to know haue most given themselves to indeavour to know , and haue known most : And here is alleaged a troup of Philosophers . And the holy spirit on the contrary affirmes his sentence , saying , that through the desire of knowing sinne came into the world , and through sin death , and with it all the miseries , and all the troubles whereunto wee stand subiect in this present life . That this is true , is proved by the perswasion of the Divell , who said unto E●…e , You shall be like Gods knowing good and evill . Passing on farther , the holy spirit faith , that the desire of knowledge destroyed the Hebrews , in as much as desiring to understand the prophecies that spake of the Messias , and procuring to understand them by the way of wit , and humane discourse , they imagined to themselves , and figured a M●…ssias so cōtrary to him whom God sent them , as when they had him , they knew him not , and not knowing him they did not receaue him , and from their not receauing him , redownded not onely that they did not enioy him , but it caused their ruine , and perdition . Passing on farther the holy Spirit saith , that the Gentiles desiring to know the originall , and the beginning of naturall things did procure to know them with their own wits , and discourses ; whence comes to passe that which Saint Paul said , They became vain in their imaginations , and they worshipped the creatures , and ran headlong into other absurd , and bruitish inconveniences . In the selfe same manner the holy spirit saith , that many men desiring to know the things which appertain to Christian Religion , and procuring it with naturall light , haue made such strange conceits of God , & of Christ , and of the Christian state , and of the Christian living , that a man may say with truth , that of Christ they haue nothing but the name ; participating on one side of the inconvenience of the Hebrewes , in as much as they read holy Scripture , and desiring to understand it , & procuring this not with that spirituall light , with which it was written , but with naturall light , they doe not understand it : And participating on the other side of the inconvenience of the Gentiles , in as much as desiring to know that which the Gentiles knew , they read that which the Gentiles writ , and they think as the Gentiles thought , & frame Gentiles mindes . The holy spirit having proved his sentence against that desire of knowing which men haue , saith further , that that vertue which is got by desiring to know , and knowing that which may be known with naturall light , is rather a vice then a vertue , in as much as it makes men presumptuous , insolent , and consequently impious , & incredulous . That this is true , appeares by this , that the men that follow their proper naturall light , by how much they are more vertuous , according to the world , by so much they haue lesse confidence in God , and doe so much lesse belieue in Christ , and therefore are so much more impious , and more incredulous ; in such manner , that it stands well to say that the desire to know is a great imperfection in a man. In this discourse I learne two things . The one , that humane wisdome hath no iurisdiction in judging of the perfection , and imperfection of a man. The other , that it appertaines to every man , who being called of God to the grace of the Gospell makes answer thereunto , to mortifie , and kill in himselfe the desire to know , of what sort soever it be , that he may not fall into the inconvenience of false Christians , and of the Gentiles , and of the Hebrews , nor into that wherein our first Fathers fell ; and that they may come to the perfection whereunto S. Paul came , not desiring , nor procuring to know other then Christ , and him crucified . Which wisdome wee ought to desire and procure but with prayer to God , we , who having accepted the grace of the Gospell , are true Christians incorporated in Iesus Christ our Lord. CONSID. LXIX . That a man ought alwaies to acknowledge himselfe incredulous , and defectiue in faith : and that there is so much faith in a man , as much as there is knowledge of God , and Christ. VVHen I consider the great efficacy which Iesus Christ our Lord attributes unto Faith , saying , that with it , how little soever it be , we may remoue mountaines from one place to another , returning upon my self and not finding my selfe with such an efficacious faith , I know how weak , and feeble my faith is , and then I turne my minde to God , saying with the Apostles , Lord increase my faith , and saying with the father of the Lunatique , Lord help mine unbelief . And understanding that my faith is to come through the guift of God , and holding for certain , that I shall haue so much of faith , as I shall haue of the knowledge of God , and of Christ , for as much as men , how ever good relation they haue of other men doe so much trust them , as they know them ; I turn my selfe to pray God , that he would let me know him , and would let mee see him , and that he would let me know , and see Christ as much as may be in this present life : to the intent , that I may haue confidence , and so my faith may be strong , and efficacious . Wherein I consider the craft of the enemy of mankinde , and most full of enmity against Christ , in as much as he understanding , that the intent , with which Christ did so much exaggerate the efficacy of Faith , makes that men , how much soever they believe , and how much confidence soever they haue , should alwaies judge themselves incredulous , and defectiue in the Faith , hath made that amongst men , who doe approue the Gospell of Christ , it should be an honourable thing to belieue , and a shamefull thing not to belieue , or to doubt , to the intent , that perswading themselves for their own honour sake , that they doe believe , they should not come to knowe themselues incredulous , and defectiue in the faith ; and so they never come to get that which Christ pretends they should get , that is the knowledge of God and of Christ , & by the knowledge Faith , and by Faith iustification , & by justification glorification , and eternall life . And in very truth great is the blindnesse , & ignorance of men in every thing , that see only with the eyes of humane wisdome ; & very excessiue great in this , that not admitting in humane matters one testimony that testifies only of heare-say , except he speak of certain knowledge , or proper experience , it perswades it selfe by it selfe , and by others , that in divine matters it sufficeth to testifie on heare-say , having neither certain knowledge , nor proper experience , nay rather neither pretending the one , nor procuring the other ; and that which is worse , reprehending them , who pretend the certaine knowledge , and procure the experience , not contenting themselues to testifie on heare-say by relation of others . And in divine matters , I understand that they haue certain knowledge , whoknow God , and Christ by revelation , and inspiration , of which things they only can giue testimony , who haue them , and their testimonie is true . The other albeit they giue testimony of themselues by heare-say , their testimony is not true , because they doe not think as they speak . And in the selfe same things of God I understand , that they haue experience , who finde , and feele in themselves the effects , which the knowledge of Christ , which makes them just , works in them , and by consequence the effects of piety , and the effects of justification . All other men , when they giue testimonie of these things not having the experience of them , their testimony is not true , because they doe not think what they speak . From all this I come to gather , that a man ought to judge himselfe incredulous , and defectiue in the Faith , as long as he hath not so much faith as sufficeth therewith to remoue mountaines from one place to another ; & that judging himselfe such , he ought to demand of God , that he should giue him faith , not contenting himselfe to testifie in divine things by heare-say , and byrelation , but by certain knowledge , and proper experience . Furthermore I come to gather , that there being in effect as much faith in a man , as there is knowledge of God , and Christ , and that by faith a man gets iustification ; and by justification he gets glorification , and life eternall ; And that God being able to giue in an instant to a man so much knowledge of himselfe , and of Christ , letting himselfe to be known , and shewing forth Christ unto him so much as sufficeth to belieue , wee ought not to distrust of the salvation of a man , whilst his soule in his body , alwaies hoping that God will doe with him that which hee can doe , and that which hee useth , suffering himselfe to bee known , and shewing Christ unto him ; to the intent , that knowing he may belieue , and loue , and belieuing , he may enioy the Christian iustification , and enioying the Christian iustification he may goe to liue , and reign with Iesus Christ our Lord. CONSID. LXX . In what those three gifts of God , Faith , Hope , and Charity doe consist : and in what their eminency amongst other gifts doth consist : and the eminency of Charity amongst the three gifts . COnsidering that the Apostle sets forth the most high and excellent amongst the gifts of God Faith , Hope , and Charity , I have oftimes set my selfe to examine in what this eminency doth consist , and not having been able to understand in what they consist , it seemes to mee , that I am not able to understand , in what their eminency amongst the rest doth consist . Now begining to mine ownseeming a little to understand in what they consist , I begin likewise to feele in what their eminency doth confist . Faith , as I understand , consists in this , that a man should believe and hold for certain all that which is contained in holy Scripture , having confidence in the divine promises , that are contained in it , as if to him properly , and principally they had been made . Of the two parts of faith , which are , to believe , and to have confidence ; I understand , that of one of them a mans mind is in some manner capable : I would say , that a man is able to bring himselfe to believe , or at least to perswade himselfe , that he doth believe : And of the other I understand he is incapable ; I would say , he is not able of himselfe , to reduce himselfe to have confidence ; nor to perswade himselfe , that he hath confidence : In such sort , as he who believes , and hath not confidence , shewes that his beliefe is industry , and humane wit , and not divine inspiration ; And he who believing hath confidence , shewes that his belief is inspiration , and Revelation . Whereupon I understand , that to have confidence is a good countersigne in a man , to certify himselfe , that he believes by inspiration , and revelation . Hope , as I understand , consists in Patience , and in the sufferance , with which a man that believes and hath confidence , expects the accomplishment of the Promises of God , without putting himselfe into the Divells service with impiety , nor into that of the world with vanity , nor into that of his own flesh with vice . Like as a captain , who having promise from the Emperor , that at his coming into Italy he will use his service , albeit the Emperor slow his journey , and he be sollicited by many Princes , that would serve themselves of him , will accept no party , expecting the coming of the Emperor , fearing that if he come , and find him in others service , he will not accept him to his own service . This Hope presupposeth Faith ; I would say , that to expect , it is necessary , that there should be Faith in him who hopes , with which he should give credit to that which is told him , and have confidence in that , which is promised him : For otherwise he should not be able to maintaine himselfe in expecting . And that Hope doth properly consist in this , I understand by some speeches , which we read in the Gospell , such as is that of the Ten virgins , who did expect the Bridegroome ; and that of men , that expect their Lord when he returnes . Charity , I understand , consists in the love and in the affection , which a man that believes , hath confidence , and Hopes , carries to God , and to Christ , and likewise to the things of God , and of Christ , standing properly affectionated , and enamoured of believing , of having confidence , and of hoping : in such manner , that because he who hath these three gifts of God , stands united with God , believing , hoping , and loving , with great reason are these three gifts the most high , and most excellent amongst all the other . Having understood in what these three gifts of God consists , and in what their eminency doth consist , and desiring to understand for what cause the selfe same Apostle puts Charity for more eminent , then Faith , and Hope , I think , and hold for certain , that the eminency consists in this , that he who believes , & hath confidence , shall never stand solid in the Faith , if he finde not a tast , and rellish in the believing , and in the hauing confidence ; nor shall he stand solid in Hope , if he doe not finde a tast and rellish in the Hope : Charity therefore being that which gives the tast , and savour , with which Faith is sustained , and Hope ; it well followes , that Charity is the most eminent between Faith and Hope ; in as much as it maintaines , and upholds the other , and it by it selfe alone maintaines , and upholds it selfe ; and in as much as Faith shall faile , when there shall be nothing to believe , nor to have confidence in ; and Hope shall faile , when Christ being returned , and the resurrection of the just being made , there shall be nothing more to hope : but Charity shall never faile ; for there shall be alwaies what to Love , and there shall be alwaies what to tast . For in eternall life we shall love God , and Christ , and we shall finde rellish , and savour in the contemplation of God , and of Christ ; wee , who in this present life have lived with Faith , Hope , and Charity , being incorporated in Iesus Christ our Lord. CONSID. LXXI . Vpon the most holy prayer of OUR FATHER . IN the most holy prayer of Our Father I consider all this : First that calling God Father , it becomes me to reduce my selfe to hope from God , all that which an obedient son may hope from a most good , and loving Father . And albeit I am a disobedient Son , it matters not : For God considers me not by that which I am of my selfe , but by that which I am by Christ , of whom I am a member , and who was a most obedient Son ; through which Sonship I call God Father . If I should call him Father for the common generations sake , my being would be of importance ; but calling him so through particular regeneration , my being imports not to make mee obedient , or disobedient , but as I have said the being of Christ , who was most obedient . And farthermore I understand , that it is necessary , that I should reduce my selfe to be with God such a one , as a good , and obedient Son is with his Father . Secondly I consider , that saying Our , I presuppose , that I hold for brethren all those , who through regeneration , hold God for their Father , and that I ought to govern my selfe with them , as with brethren . Thirdly I consider , that because God is , where he is known , holy Scripture useth to say , that God is in Heaven ; for there God is known . God is in all his creatures ; but it is not said , that he is , but only in them , who know him , and where he lets himselfe to be known . Fourthly I consider , that the proper desire of a pious Christian is , that Gods Name should be sanctified ; I would say , that God should be esteemed , and judged of every one for Holy , and for just in all his works , as he is in truth . Humane wisdome not finding holinesse , nor justice in many of those things which be fall men in this life , flying from the inconvenience of attributing injustice to God , falls into another inconvenience , depriving God of his particular Providence in all things . And the holy spirit knowing in all things holinesse , and justice on Gods part , doth not doubt to attribute them all to God ; desiring that men captivating the judgement of their own humane wisdome , should sanctify the name of God , confessing , and holding , that God doth all things , and that in all things is holinesse , and justice . There are some men , who sanctify God in the things which they judge good , drawing themselves back in those things which they judge to be evill . And there are other men , who sanctify God generally in all things , but with the mouth , and not with the heart . And the desire of the Pious Christian is , that God should be sanctified in all things , and that the sanctification should come from the Heart ; for in this manner God will be sanctified . Fiftly I consider , that the proper , and continuall sighing of a pious Christian consists in the desire , that the Kingdome of God should suddenly come , when the resurrection of the just being made , Christ shall consigne the Kingdome to his eternall father . For that shall be properly the Kingdome of God , in as much as the just shall be governed immediatly by God , seeing God himselfe face to face . God reignes in this present life in the just but by Christ , as he gives light but by the Sunne : and God shall reigne in life eternall by himselfe , as by himselfe he shall give light . Sixtly I consider , that the pious Christians flying from the will of God , which is with wrath , and that which is mediat by those things which we call second causes , doe demand , that that will of God should be executed here on earth which is executed in heaven , understanding that which is with mercy , and with love , and that which is immediat by God himselfe . Seventhly I consider , that the Pious Christians feeling , that through the curse for the first mans sinne it results that they eat their bread with sorrow , and care , they demand of God , that freeing them from the sollicitude , and the griefe , he should provide them of ordinary sustentation , in such manner , that they may be provided , and sustained according to their necessities without griefe , or sollicitousnesse , acknowledging their sustentation only from the liberality of God , and even in this , beginning to feele the remedy of the first mans sinne , together there with feeling the benefit of Christ. Eightly I consider , that the pious Christians , not because they make any doubt of the generall pardon , which they have had by the justice of God executed in Christ ; for of this they are most assured ; but because they rejoyce to remember themselves , that they are debtors ; which remembrance breeds in them humility in the sight of God ; they aske alwaies of God , that he would pardon them those things , for which he might in justice chastize them . And I understand , that they alleage the pardon , which they have given to them , who were their debtors , rather to oblige themselves to pardon , then to oblige God , that he should for such cause pardon them . This I understand thus , by that which Iesus Christ himself ads in the Gospell , saying , If you pardon , you shall be pardoned . Ninthly I consider , that the pious Christians knowing their own weaknesse fear the Temptation , in as much as it may sever them from Christian decorum ; and knowing here with the necessity , which they have to be mortified with temptations , they demand of God , not that he should not tempt them , but that the temptations may be of that quality , that they should not make them to loose the Christian decorum Tenthly I consider , that pious Christians having understood , that many are the evills that combat the just , they are afraid to be oppressed by them , and knowing the frailty of their own forces to be able to make resistance , they have recourse to God , demanding of him , that he should free them from all . In these desires , and in these demands I understand that pious persons stand , and persevere , not only through the outward doctrine of Iesus Christ our Lord , which they finde written in his history ; but also through the inward doctrine of the holy spirit , who puts these desires into their mindes , and moves them to demand these things . And they , who with the outward Doctrine of Christ have not that inward of the holy spirit , in praying ●…s taught , and not inspired , doe not pray as the true and lively members of Iesus Christ our Lord. CONSID. LXXII . That man pretending that part of the image of God , which did not appertaine unto him , lost that part , which did appertaine to him . IN the creation of man , I read that he was created after the Image , and similitude of God. And a little after I read that pretending to get the image of God , he became disobedient to God ▪ and was driven out of Earthly Paradise . Whereupon understanding that the Image , and similitude of God , with which man was created , was different from that , which man in his depravation pretended , I am come to consider , that the Image of God , with which a man was created , is that which appertained to him , as a man , that which might stand ; and be received in him ; and that the Image of God , which a man pretended unto , is that which did not appertaine unto him , as a Man , that which is properly of God , not being communicable to the creatures . And albeit from the words , which containe the creation of man , there is only gathered , that the Image of God , with which he was created , did consist in the superiority , that he had overall other creatures ; neverthelesse by that , which it seemes to me S. Paul felt , and that which I see fulfilled in Christ , and feele and see begun in them that are the members of Christ , I understand , that besides the superiority , which the Scripture notes , man was like unto God , in as much as belongs to his minde , in Piety , Iustice , and Holinesse , and as much as belongs to his body in impassibility , and in immortality . In this I certify my selfe , remembring , that we recover by Christ that which we lost by Adam . We lost by Adam Piety , justice , and Holinesse , and we lost the impassibility , and immortality of our bodies ; and by Christ we shall in this life recover piety , justice , and holinesse in our mindes , and we shall recover in eternall life the impassibility , and immortality of our bodies . And because I see Christ being raifed impassible , and immortall , I have said , that I see in him that compleat , and perfect Image of God. which man lost . And because I feele , that they , who are the members of Christ being regenerated by the holy spirit , have piety , justice , & holinesse , I have said , that in them I see the Image of God begun to be repayred , which the first man lost . Of that Image of God , which man pretended unto , albeit from holy Scripture I cannot gather , that it consisted but only in the knowledge of good and evill ; neverthelesse by that , which I consider in every of those men , who have not obtained the christian regeneration ; and properly by that , which even they , who have obtained it , doe feele in themselves , and know of themselves , I understand , that besides the knowledge of good & evill , which holy Scripture notes , man pretended unto that Image of God , which consisteth in the proper being of God , who is of himselfe , and gives being , and life to every thing that is , and lives , and therefore loves himselfe , and for himselfe loves all things , and would be loved for himselfe , and above all things , and hath majesty , and glory , and omnipotency . This I think understanding thus , that since there yet liues in a man that cursed perswasion of the enemy of humane kinde , there yet liues a rash pretence to obtain that image of God , which only appertaines to God , not being communicable with the Creatures . Whence as I understand it proceeds , that a man will not depend on others , but on himself , to which things he attends as much as is possible for him ; and that hee loues himselfe , and loues all things for himselfe ; and pretends in every of his own matters his own proper glory , and would put in execution every thing that comes into his appetite . And from this selfe same fountain , I understand , proceed in a man those other things , which are annexed unto these , such as are proper estimation , Ambition , Vain-glory , Anger , Envy . And I understand , that in those men , who haue obtained Christian regeneration by Christ , so much doth the pretence to Gods image , which belongs not to them , goe abating , as much as they goe recovering that which belongs to them ; in such manner , that as Piety , Iustice , and Holinesse goe increasing in thē , so doth selfe loue , ambition , and proper estimation , arrogancy , and their own rashnesse goe decreasing ; The incorporatiō wherewith they stand incorporated in Christ , working this singular effect in them , from which it comes that they are humble , and obedient sonnes , not presumptuous , nor disobedient , as was the first man ▪ To understand this better , I set my selfe to consider between God and man , the divell , and Christ the selfe-same as between a Father , and a presumptuous sonne , an evill slaue , and an obedient sonne . And I understand , that God did with man giving him his Image , and similitude , that which a father doth with his sonne , giving unto him in his house an authority such as belongs to a son . And that man did with God , pretending unto the Image of God , that which a presumptuous sonne doth with his Father , that contents not himselfe with that degree which hee hath in his fathers house , as a son , but pretends , and wills the degree which his father hath : And that the Divell did that to man perswading him to become disobedient , which an evill slaue doth toward his master , procuring to sever his sonnes from his obedience , to doe him displeasure , and to ruine them . And I understand that Christ did with God , in contenting himselfe , that on him should be executed the iustice of God , that which an obedient son doth with his father , contenting himselfe that his father should chastize him for that , for which hee ought to chastize the other disobedient son , to reduce him to his obedience , & to restore unto him in his house that degree and that dignity which belongs to a sonne . From all that is said I take two resolutions : The first , that it belongs to the pious Christian to desist from the pretence of that Image , and similitude of God , which belongs not to him , renouncing every desire to know all selfe loue , all ambition , all proper esteem , all arrogancy , and all presumptiō , and to attend to recover intirely that Image , and similitude of God , which appertaines unto him , demanding of God greater piety , greater iustice , and greater holinesse , and demanding of him impassibility , and immortality . The second , that to the pious Christian it belongs to know his reparation from the obedience of Christ , and to know his depravation from the disobedience of Adam , and so to leaue to imitate Adam , and to attend to imitate Christ : Who being in the forme of God thought it no robbery to be equall with God , but made himselfe of no reputation , taking upon him the forme of a servant ; for which cause God hath exalted him , and given him absolute power , and superiority in Heaven and in Earth . So much did availe before God the obedience , and the humility of Iesus Christ our Lord. CONSID. LXXIII . That the union between God and mon is made by loue : that loue growes from knowledge : what a kind of thing knowledge , loue , & union is . SO far forth as I understand , doth a man remain united with God , in as much as a man Lo●…es God ; that if the Loue be great , the Union is great . And if the Loue be litle , the Vnion is litle . Some men there are , who loue God by relation , but they remain not united with God , because they first loved themselves before God , loving God for themselves . There are other men , who loue God because God himselfe willing to be loved of them , hath let himselfe be known , and seen by them ; they stand united with God , because they first loue God before themselves , loving themselves for God. In them as I understand so great is the union which they haue with God , as is the loue which they haue to God. And so much is the Loue which they haue to God , as is the knowledge , which they haue of God. If the knowledge be perfect and entire the loue is perfect and entire , and the union is perfect and entire , ; and on the contrary ; in such manner , that there is as much perfection , or imperfection in the union , as there is perfection , or imperfection in the Loue , and knowledge . The selfe same is between loue and knowledge . Whereby I understand , that because the knowledge which men haue of God in this life is imperfect through the power of our flesh , the loue also which they haue to God is imperfect ; and the union is imperfect , which we haue with God. And I understand also , that because our flesh in life everlasting shall not be base , but glorious , our knowledge shall be perfect , our loue shall be perfect , and our union shall be perfect . In the mean while I understand , that a pious person , who by the liberality of God begins to know God , & to loue God , and to stand united with God , ought to pretend to grow in the knowledge , in the loue , and in the union , not iudging himselfe deprived of the knowledge , nor of the loue , nor of the union with God , whilst hee findes in himselfe any part of true knowledge , any part of loue , any part of union . The true and efficacious knowledge of God , as I haue otherwhere said as I understand consists in certain sentiments , and in certain knowledges of the proper being of God , which pious persons doe obtain , some more , some lesse , some with greater evidence , some with lesse , according to the will of God , which causeth the sentiments , and the knowledges , of which they can only give testimony , who have tasted them , nay they only understand this Language , it being to all others altogether unintelligible ; It being most true , which Saint Paul saith , that a man without the spirit of God doth not understand the things , that are of the spirit of God. The true , and efficacious Love of God I understand consists in an affection from the very bowels which a man beares to God , and to all those things that are Gods , desiring that he should be known , loued , and prized in the world , in such manner as is iust : To the intent , that hee should be known , lou'd , and priz'd with this bowelly affection , I understand Christ pretended that his Christians should say that first part of Our Father , which all appertaines to the glory of God. From this bowelly affection I understand it proceeds that a man loues God aboue all things , loving every thing for God , the creatures in generall , in as much as they are the creatures of God , all all men , in as much as they be the creatures of God , and in as much as God will , that our neighbour should be loved , and our neighbour is every man , of what bloud soever , state , or condition ; and men regenerated by the holy spirit , as the creatures of God , as neighbours , and principally in as much as in them is seen , and known the image & likenesse of God , in such sort , as wee haue otherwise declared . Amongst the creatures the man that loues God , loues them most who doe most illustrate the glory of God. And amongst men whom he lou●… as neighbours , hee loveth them most , whom he sees least depraved , and least impious . And I say lesse , understanding that in all men , who are not regenerated by the holy spirit , there is found depravation , and impiety . Amongst regenerated men hee who loues God , for the loue of God loues them most whom he sees , and knowes to bee most conformable to the image , and similitude of God , and in whom hee sees this image more proper , and more naturall . And a man who loues God , loues himselfe , as the creature of God , as a neighbour , and in as much as he sees the similitude and image of God reformed in himselfe , not procuring , nor willing in any other manner to be loved for himselfe , but rather despising , and abhorring the loue that men beare him , when they doe not loue him for the loue of God. In this manner I understand , that a man who loues god . loues himselfe for the loue of God , and loues all things for the loue of God. And farther I understand , that a man , who loues himselfe aboue all things , loues god for respect of himselfe ; and this man pretends his own utility in the loue of god : he loues in respect of himselfe the creatures , loving them more , from whom he expects more profit : He loues all men in respect of himselfe , loving them most which are most profitable , and most necessary : And hee loues in respect of himselfe the men , whom he thinks to haue obtained the Christian regeneration , loving them most , by meanes of whom he pretends to bee able to get piety , iustice , and sanctity . And resolutely he pretends , & procures to be loved for himselfe , and to be loved about all things , which as I haue at other times said , is naturall to a man , in as much as hee pretends to get the image , which belongs not to him . And here I understand that a man , who reduceth himselfe to a desire of not being beloved but for the loue of god , finding molestation in the loue , which is borne towards him for himselfe , may iudge to haue made great profit in the knowledge of god , in the loue of god , and in the union of god . Of this sort , & quality , as I understand , is the loue which men haue , who are united with god , which as I understand is in part in a man in this present life , and shall be entire in life everlasting . And he who shall feel any thing of this part , hath great reason to liue ioyfull , and content , holding that part as an earnest of his increase , and of his perfection in life everlasting . The true and efficacious Vnion between God and man , consists in this , that S. Iohn saith , that hee who loues God , dwells in God , and God dwels in him . Gods inhabitancy in a man may well be felt , as it is in truth felt ; but to them , who feel it not , it cannot be made to be understood . The selfe same may as it were be said of mans inhabitancy in God. And I say as it were , because it seems that it may be made to be understood , saying , that hee who loving God stands united with God , abides in God , alwaies remembring God , even like as he who loving a Creature , stand united with it , abides in it , alwaies remembring himselfe of it . It is very true , that not thus neither is the dwelling of man in god understood . For this union I understand Christ our Lord prayed unto his eternall , and heavenly Father , demanding of him , that they who were to belieue in him , should be one self thing with him , and with the Father himselfe , & should be one selfe same thing between themselves . From this divine union it proceeds , that a man altogether , and in all things remits himselfe to the will of God , dispoyling himselfe of his own proper will , and so brings himselfe to will that which God wills , and in that manner which God wills , to loue that which God loues , and in that manner which God loues it , and consequently not to will that which God wills not , and not to loue that which God loues not . And the man that is thus remitted , and thus reduced , may hold for certain , that hee stands united with God , and that he dwells in God , and God in him . And he shall understand , that he so far stands united with God as far as he stands thus remitted , & thus reduced . If he stand much , the union is much , if litle , the union is litle . It proceeds also from this divine Vnion , that a man likes and dislikes all those things which those persons like and dislike , who stand in the selfe same Vnion , in such manner , that there is between them a very great conformity in wills ; and so great is the conformity which is between them , as the Vnion is great which they haue with God , and between themselues . This conformity is likewise a good countersigne , with which a man may certifie himselfe , whether he stand united with God , and how much of this union he hath gotten . Having understood , how the Vnion between God , and man is made by Loue ; and that Loue growes from that knowledge which a man hath of God. And having likewise understood in what the Union , and the Loue , and the Knowledge doe consist , I come to resolve my selfe in this , that to that person which attends unto piety , it belongs to attend to obtain the knowledge of God , and with the knowledge the loue , and with the Loue the Vnion . Pretending to obtain all this by the liberality of God , and exercising himselfe in knowing himselfe , I would say the frayle , and miserable being of man ; and to disenamour himselfe of himselfe , not willing to be loved for himself , and procuring to be loved for God ; and in disuniting him selfe from himselfe , not willing to haue things according to his own fantasie , and will , but according as God shall offer them to him , either by himself , or by means of men , or by meanes of the creatures . And in this manner shall he obtain the perfect knowledge of God , the perfect loue of God , and the perfect Vnion with God. But not now in this present life : for the flesh except it be raised up , is not a fitting subject for this ; but in life everlasting , where the flesh being raised up shall be an able subject to bee as it shall be like unto the glorious flesh , with which Christ Iesus our Lord arose . CONSID. LXXIV . That it be●…ides to pious persons in spirituall things , as it befalls in outward things to him , who having been blind begins to see . TO the person that begins to understand spirituall , and divine things , and that begins to know them , I understand that befals which befalls those persons , who having by some accident lost the sight of their eyes , begin to recover it . I would say , that as those persons goe knowing the being of things according as they goe recovering the sight of their eyes , first confusedly , as it befell to the blinde man in the Gospell , who beginning to open his eyes saw men , and it seemed to him , that they were trees ; and afterwards lesse confusedly , untill such time , as by litle and litle they come to see , and know things in their own proper being . In the selfesame manner these persons goe on knowing spirituall , and divine things , accordingly as they goe purifying their mindes with Faith , and with Loue , and with union with God. First they know them confusedly , and afterwards lesse confusedly , and so by litle and litle they goe advancing in the knowledge of them , untill such time as they ariue I would say unto such passe , as they come to know God , and the things that are gods , in that manner , which may be in this present life . And hence as I understand it proceeds , that that thing , which a person without the spirit holds for holy , and just , and good , in the things of God , another person , who hath the spirit , condemnes & reputes defective and evill . And hence it likewise proceeds , that that which a person , who hath litle of the spirit , holds for most certain , another , who hath more spirit then he , holds for an errour . Going on thus from one step to another , the clearenesse of that judgement increasing , which spirituall persons haue of divine matters . Whereby I understand , that the errour of pious persons , when in those divine , and spirituall matters , which they know , they form their conceit●… according to that , which they come to know by the first knowledge , not expecting other knowleges more cleare , and more evident , is no lesse , then that of the blinde man , who begins to recover the sight of his eyes , when in the things , which hee begins to see , hee formes his conceits according to that , which they appeared unto him at the first , not expecting to see them better , and more clearely . Furthermore I understand , that it belongs to every Pious person to be very modest , and very moderate in approving , or condemning things , for as much as pleaseth , or displeaseth God , considering that the judgement , which God makes of things is very different from that which men make , how spirituall soever they be : In as much as oftimes a person that hath much spirit condemnes that , which another who hath little spirit approves . And I understand , that only those things ought to be approved for holy , and to be condemned for evill , of which we have the certain testimony of Iesus Christ our Lord. CGNSID . LXXV . How it is understood , that God communicates unto us his Divine treasures by Christ : how God reignes by Christ : and how Christ is the head of the Church . WIlling to understand in what manner we , who are the members of Christ , doe obtaine all the things of God by Christ , I consider , that as all men , who have the outward sight of the eyes cleare , doe know the outward being of things through the benefit of the Sun ; in which God hath set his outward light : so all men , who have the sight of their inward eyes cleare , doe know all inward things by the benefit of Christ , in whom as Saint Paul saith , God hath set all the Treasures of his Divinity : I would say , that as God having set all the outward light in the Sunne , the Sunne it selfe sends forth his beams , which worke his effect , and are efficacious in those things , which are abillitated , for as much as only those living creatures are deprived of the benefit of the Sun , to whom eye-sight is wanting , and to them , who shut themselves up in caves , or dens , whereunto the Sun-beames cannot pearce : in the selfe same manner , God having put in Christ all the treasures of his Divinity , this Christ powres out his treasures upon them , who being men are cloathed with the same livery , with which he was cloathed , which treasures are efficacious in those Persons , which God hath drawn unto the knowledge of Christ , and so they are members of Christ , they only being deprived of this divine influence , who have not the knowledge of God , and consequently are not Pious , and who have not the knowledge of Christ , and consequently are not just ; for in them only the divine Treasures , which Christ powres out upon men , are not efficacious ; they standing as much deprived of the sense , and knowledge of them , as he who is borne blind stands deprived of the sense , and knowledge of the light , of the Sun. And I understand , that as it appertaines to him , who findes himselfe in this privation to pray God , that he would open , and cleare the sight of his eyes , in such sort , that he also may enioy the light of the Sun , in as much as the Sun of its own selfe lets it selfe to be enioyed : so in like manner to him who feeles not in himselfe the guifts of God , which are communicated unto men by Christ , it appertaines to pray God , that he would habilitate him , and that he would purify him , in such sort , as he may become a good subiect to receive the divine trasures efficaciouslie , which Christ powres out upon all men , In as much as god hath for all put them in him , and hee generally powres them out upon all men , as S. John very well understood , saying , That of that which abounds in Christ , wee all ; who are his members receive grace , and more grace : In as much as god by the meanes of Moses gave not unto us but the law only , but by meanes of Iesus Christ he gives grace unto us , Iustifying us in the Iustice executed in Christ himselfe ; and hee gives unto us truth , giving unto us his spirit , which teacheth us every truth . And because all these divine gifts doe come , and shall come unto men in this life from Christ , and he giues them unto them , and communicates them unto them , it is rightly said , that this is the kingdome of Christ , & that it shall so long last , untill the resurrection of the iust being made Christ consigne the kingdome to his everlasting Father . god reignes at present , but by Christ , even as god sends his light but by the Sun : And in the life eternall god shall reigne by himselfe , and communicate his light . I would say , that in the life eternall , all divine gifts shall come immediatly from god unto men , & from god shall come light immediatly unto men . In this manner understanding the benefit of Christ towards men , & the kingdome of Christ in this present life . I understand likewise after what sort Christ is the Head of the Church . I would say I understand , that as from my Head there descends vertue throughout all my members , they being all governed , and sustained by it : so from Christ descends virtue for all them that appertain to the Chursh , being all of them sustained ; and governed with the divine gifts which are communicated to them from Christ. And I understand , that they appertain to the Church , who being called of god , and drawn to the knowledge of Christ , are able to receiue with efficacy the divine Treasures , which the only begotten Son of god Christ Iesus our Lord sheds upon all . CONSID. LXXVI . What thing scandall is , and in what manner Christian persons ought to govern themselves in the scandall . COnsidering how much esteem is made in holy Scripture of a Scandall , in as much as Iesus Christ our Lord threatens the world because of the scandall , advising us that we should not giue scandall to none of those who belieue in him ; And in as much as S. Paul saith , that for the avoiding of scadalising of one christian , hee would forbeare to eat flesh all the time of his life : I haue desired to liue in this life in such sort , that I bee not cause of scandall to any : And I haue desired the same for those persons , whom I loue in Christ. And considering that on the other side a man cannot liue in this life without scandalising some , for as much as even Christ himselfe scandalised ; nay he is even called a Rock of offence , in as much as many haue fallen stumbling at his humility , and abasement , and doe fall without being able to rise : First I haue considered , that scandall is the same as offence ; and so we say , that he is scandalised , who for that which he heares , or sees done , severs himselfe , or is sollicited , and tempted to sever himselfe from that which he ought not , or would not sever himselfe . Afterward I haue understood by holy Scripture , that God scandaliseth , and is scandalised ; that Gods Saints scandalise , and are scandalised ; That the Saints of the world scandalise , and are scandalised ; And that the men of the world , who doe not attend to any holinesse , scandalise , but are not scandalised . God scandaliseth his Saints , when they being imperfect , and setting themselves with naturall light to judge the works of God , are tempted to judge evill of God , o●… not to belieue the providence of God. That this is true appeares by the 73 Psalme , Truly God is loving unto Israel . God likewise scandaliseth the Saints of the world in all things that are not conformable to humane reason . For they having no other then naturall light , and judging them there with , they doe tax them , and condemne them for evill . And hence it proceeds , that with difficulty they bring themselves to be willing to attribute particular providence to God , and that they will not admit predestination , except after their own way . They who judge the works of God with spirituall light , God never scandaliseth them , nor them who captivate their understandings to God : Neither doth God scandalise the men of the world , for they keep noaccompt with God , believing that all things come by chance . God is scandalised , or tempted to doe that which he●… would not , being as he is , mercifull , and pittifull , when they , who he holds for his own , and favours as his own , distrust themselves of his promises , or of his omnipotency , and providence , in as much as with their diffidence they provoke him to chastise them as it were against his will. In this manner the Hebrews in the Desert scandalized him , as appeares by the history , and by the Psalmes , 78 , and 75. God is also scandalised from the Saints of the world with the arrogancy , and presumption , with which they sell themselves for Gods Saints , for which God is forced to chastise them with blindnesse , as he chastised the Hebrews , and chastiseth false Christians . And God is scandalised from the impious , when with their sinnes , and vices they shew , and discover the impiety , and infidelity of their minds , in as much as he is as it were necessitated to destroy them , as appeares by many places of holy Scripture , and particularly by that which S. Paul saith , Rom. 1. The Saints of God scandalise God in the manner that hath been spoken of ; And they scandalise the one the other ; when they that are perfect use more liberty then were ●…it in the presence of the imperfect , through which liberty they are tempted to make an evill judgement of the Christian faith , or to doe as the perfect doe , not holding for certain , and firme , that they doe not ami●…e . From this sort of scandall S. Paul had intent alwaies to keepe himselfe as appeares , Rom. 14. & 1. Cor. 8. The self same scandalise the saints of the world , when they doe not cōform themselves with them in the things which to their seeming are religion , and s●…nctity . So the Scribes , & Pharisees were scandalised at Christ , as appeares ; Math. ●…5 . And the Hebrews were scandalised at S. Paul , as appears by this , that even unto this present day the Saints of the world are scandalised at the Epistles , which S. Paul writ , judging them hurtfull to Christian living . And so a man may say , that the Saints of the world haue stumbled , and doe stumble at Christ , and at true Christians , and at their matters , and so much the more , as they be the more like unto Christ. Of this scandall Christians that are the Saints of God , are to take litle care , as Christ himselfe took litle care , saying , Let them alone , they are blind leaders of the blind . Mat. 15. The men of the world are not scandalised by the Saints of God , because they haue no competency with them . The Saints of God are scandalised from God through their imperfection , and by meanes of the selfe-same imperfection the imperfect are scandalised from the perfect in the manner that hath been said . The Saints of God are scandalised from the Saints of the world , in as much as being by them falsely doctrinated , and counselled , and being by them persecuted with detraction , with evill intreaties , and with death , they are sollicited to depart from the gospell , and from Christ. This is that scandall , for which Christ threatens the world , and from which Christ exhort●… every one to keepe himselfe , Mathew 18. The Saints of God are likewise scandalised from impious men , albeit they buy their own scandall ▪ in as much as seeing in them the works of imp●…ety ▪ and incredulity , they are tempted to the selfe same , or are molested by them . In this manner was Lo●… scandalised with the filthinesse of the men of Sodome , as appeares 2. Pet. 2 , 7. And the Saints of the world scandalise God , and the Saints of God in the manner that hath been said . And they themselves are scandalised from God ▪ and from the Saints of god in the manner that hath been said . The selfe-same are scādalised one at another , in as much as it would be a wonder to finde one that approues anothers manner of living , a thing which is naturall to the holinesse of the world , which consisteth in superstitious observations : The selfe same are scandalised from the men of the world , in as much as they conforme themselves with them in nothing . The men of the world scandalise god ; and the Saints of the world in the manner which hath been spoken ; but themselves are never scandalised in any kind : for they keep no accompt with god , nor with religion , nor with piety . There is indeed a kinde of the men of the world , who through the conversation which they haue with the Saints of the world pretending a certain manner of holinesse are scandalised as the Saints of the world are scandalised , albeit they be not so pernitious as the Saints of the world . From all this discourse I come to gather this resolution , that to every Christian person it appertaines to attend to forme in himselfe a minde so like unto God , and unto Christ , that he should altogether bee scandalised at those things , at which God is scandalised ; that is , at the diffidence and doubtfulnesse of them , who are the Saints of God , but imperfect ; at the arrogancy of the Saints of the world ; and at the vices , and sinnes , with which the men of the world manifest the impiety , & incredulity of their minds ; and that it appertaines to them to attend to form their manner of living so like to the manner of the life of our Lord Christ ; that they doe not in any manner , scandalise God , distrusting , or doubting of his promises , or of his omnipotency , and providence ; Nor scandalise the Saints of God in any thing , esteeming litle to scandalise the Saints of the world , when the glory of God comes between the Christian truth , and edification , and the profit of the Saints of God , as Christ did , as appeares in Mat. 15. and as S. Paul did , and as they haue done , and doe frō time to time , who haue followed , and imitated , and doe follow , and imitate Christ. Let the Saints of the world stumble , and fall , and break their necks rather then the truth of the Gospell suffer any detriment in the Saints of God. Whereupon if any shall doubt , saying , How shall I govern my selfe , when I shall be forced to scandalise either the Saints of God , which are imperfect in being superstitious , or the Saints of God , which were never superstitious ? I shall say unto him , that he ought to beware of doing , as S. Peter did in Antioch , who having more respect to them that were superstitious , scandalised , causing them to stumble , who had never been superstitious . I would say , that having respect to the superstition , and pertinacy of the converts from Iudaisme , he did scandalise , and put in hazard the ●…yncerity of the faith of the converts from gentility , feyning the observation of the Law against the Christian Faith. And I will say unto him , that hee doe as S. Paul did in the selfesame ti●…e , who having more respect , that the Faith of those of the Gentility should not be scandalised , then the superstition of them of the Iudaisme , did publikely reproue S. Peter . I would say , that if a Christian person , that understands the Evangelicall gospell , and knowes the Christian verity , shall finde himselfe amongst persons that goe understanding , and knowing the one , and the other thing , accommodating himself to their incapacity , and frayltie , he shall doe as they doe , dexterously pretending to draw them to the knowledge of both the things . And I farther say , that in case he finde himselfe , where there is both of the one , and the other sort of persons , if he shall thinke , that dissembling with them that doe as yet keep any part of superstition , he shall scandalize , and make them fall , who are free from superstition , in as much as seeing him in the superstition they may come to hold the superstition for necessary , he ought not to dissemble in any manner , albeit he should think to put his life in danger ; haying alwaies regard , that the Christian faith , and the Evangelicall truth stand firme , and constant . Here I will adde this , that when a Christian person scandalizeth a Christian , who knowes the Evangelicall truth , because he would not scandalize another Christian , who as yet doth not well understand it , if his error proceed from covetousnesse , or from ambition , because the one is richer , or more powerfull then the other , his error is intolerable . And if his error proceed from indiscretion , or from weaknesse , and infirmity , it is tolerable . In all the things that have been said , I learne these thirteen things . First what a Scandall is . The Second , that to the intent I be not scandalized at the works of God , it is needfull to renounce my wisdome , and my human reason , and to pray to God , that he give me spirituall light , with which I may understand his works . The third , that I doe then scandalize God , when I distrust my selfe of the promised works , and of his omnipotency , and providence . The Fourth , that I ought to keep my selfe as much as is possible , not to use my Christian Liberty in presence of weak Christians , and that are infirme in the faith . The Fift , that I ought lightly ro esteeme the scandall , that the Saints of the world take at the truth of the Gospell . The Sixt , that the scandall that is pernitious to him who scandalizeth , is that , which the Saints of the world doe , pretending to doe service unto God. And here I learne , that I ought to keepe my selfe as from the fire to persecute any man of what manner soever , pretending to ●…oe God service therein . The Seventh , that I ought to hold it for a good countersigne of Piety , when the works of the impiety , and of the infidelity of the men of the world doe Scandalize mee . The Eight , that it is a good countersigne to know the Saints of the world , by the felicity wherewith they are scandalized from every manner of person , and their publishing , and shewing of their Scandall . The Ninth , that it is a signe of impiety for a man not to be offended , nor scandalized in any thing . The Tenth , that it becomes me to be like god , and Christ in the inward , to the end I be not Scandalized but of that , wherewith god and Christ are scandalized . The Eleventh that it becomes me to live like Christ , that I may not scandalize but as Christ. The Twelfth , that for no cause I ought to scandalize any in preiudice of the Christian faith , although I doe know , that I scandalize the weaknesse , and infirmity of imperfect christians . The Thirteenth thing that I here learne , that when I shall have scandalized in preiudice of the Christian Faith through indiscretion , or through weaknesse , my error will be tollerable ; and when I shall scandalize in preiudice of the same christian faith through covetousnesse , or ambition , my error will be intolerable . And from this error I am certaine my god shall preserve me , and hee shall also preserve all those persons , whom he hath called to the acceptation of the grace of the gospell to be heires with Iesus Christ our Lord. CONSID. LXXVII . Two contrarieties between them that live according to the flesh , and them , that live according to the Spirit . COnsidering , that men , who live according to the flesh , while they think not of it , doe believe litle , have lesse confidence , and love yet much lesse , as they themselves well know , and feele , and accordingly as they shew it in their words , albeit they would not shew it : And considering , that the selfe same persons , when they take themselves into consideration , doe perswade themselves , that they believe much , and have much confidence , and doe yet love much more : And considering on the other side , that those persons , who Live according to the spirit , although they seeme regardlesse , believe , have confidence , and love more or lesse , according to that part of the spirit , which they have according as they themselves know it , and feele it in themselves , and as they shew in their words , speaking with more piety , with more faith , with more confidence , and with more affection of the things of God , when they speak coldly , and when the force of the spirit moves them to speak of the things of piety , and of faith , and of confidence , and of love , then all the men of the world together , when they set themselves with diligence , and attention to speak thereof . And considering also , that it comes oft-times to passe , that those selfesame persons , grounding upon themselves cannot bring themselues to believe , nor lesse to have confidence , and much lesse to love . I have set my selfe to be willing to understand , whence these so contrary effects proceed . And I find , that one part proceeds from that which Christ saith , that out of the abundance of the heart the mouth speaketh . Whence it comes to passe , that he who lives according to the flesh , having not in his heart neither faith , nor confidence , nor love , cannot give of that which he hath not , and consequently cannot , except he set himselfe purposely thereto , make shew offaith , confidence , or love . And because he who lives according to the spirit , hath in his heart piety , faith , confidence , and love , and having to give of that which he hath , it is necessary how carelesse soever he seeme to be ▪ that he should yeeld forth piety , faith , confidence , and love . And therefore the holy Scripture calls the just mans mouth a veine , or mine of life . And I finde likewise , that the other part of these contrarieties proceeds from this , that the man who lives after the flesh , because he keepes no accompt with his heart , then perswades himselfe , that he believes , that he hath confidence , and that he loves , when he hath the faith , the confidence , and the love in his understanding . He knowes , that it is necessary for a Christian ; that he should believe , have confidence , and love ; and then he perswades himselfe , that he believes , hath confidence , and loves . And the persons , who live according to the spirit , because they keep accompt with their hearts , not contenting themselves to hold the faith , the confidence , and the love in their understandings , cannot perswade themselves , that they believe , have confidence , or love , but when they feele in their hearts the effects of confidence , and love . And because this sentiment is through the favour of God , who gives it not when men would , but when it pleaseth his Divine Maiesty , hence it comes , that those persons , who live after the spirit , doe then find most difficulty in believing , loving , and having confidence , when they doe most instantly procure it . Whence it is well gathered , that the signe of what a man hath within him , is to be taken from that which he shewes outwardly , when he stands regardlesse . And farther , that through the facility , or difficulty , with which a man perswades himselfe to believe , have confidence , and love , it may be known , whether his faith , confidence , and love , stand in the Vnderstanding , or in the Heart . And so this conclusion is made , that they , who while they think not of it , speak most christianly , and when they would bring themselves with humane industry to have confidence , to believe , and love , finde most difficulty in this , are true Christians incorporated in Iesus Christ our Lord. CONSID. LXXVIII . Two griefes , one according to the world , and the other according to God : And two weaknesses , one according to the flesh , and the other according to the Spirit . AS Saint Paul puts two griefes , one according to the world , and saith , that this causeth death ; and the other according to God , and saith , that this causeth life : Even so I put two weaknesses , one according to the Flesh ; and I understand , that this causeth feare ; and another according to the spirit , and I understand this causeth love . And I put them , because I feele them in the Griefes , which S. Paul puts : understanding , that then a man feeles griefe according to the world , when he falls into some such inconvenience , as causeth shame , or losse , or any other discommodity in the eyes of the world , in the reputation , and dignity of the world . And I understand , that this griefe causeth death , in as much as a man that grieves in this manner , except he speedily remedy his griefe , becomes blasphemous against God , in as much as attributing unto him the cause of his griefe , he laments of him , and by being blasphemous against God , he comes to get himselfe eternall death . In the selfe same manner I understand , that then a man feeles griefe according to God , when he falls into any inconvenience , by reason whereof he feares to be deprived of the grace of God , and of the holy spirit of Christ , and of God himselfe . And I understand , that this griefe causeth life , in as much as he , who is grieved in this manner , doth more , and better know himselfe , and ●…o doth more cordially recommend , and remit himselfe to God , and from this recommending himselfe to God he comes to obtain resurrection , and life everlasting . For the two weaknesses which I put , I understand , that a man is then weak according to the flesh , when his weaknesse growes from selfe love : And I call weaknesse to resente himselfe for those things , which come to passe against his will. This weaknesse I understand causeth feare : for where selfe-love is , there is alwaies fear . And I understand , that this weaknesse is tolerable in Christian persons , being no signe of impiety , but of imperfection . ●…n the selfe same manner I understand , that a man is then weak according to the spirit , when his weaknesse growes from the love of God , resenting himselfe , when he sees himselfe deprived of God , or of any of the things that are of God , which are meanes to him to grow in the love of God , and in the confidence in God. This weaknesse I understand causeth love , because it proceeds from love , and so is converted into love , and is therefore laudable , and a signe of christian perfection . Weaknesse according to the Flesh , but not blame-worthy , I understand was that , which S. Paul felt for the reprobation of the Hebrewes . And weaknesse according to the spirit I understand was that , which S. Paul ●…elt through the sting of the flesh ; and that which he felt for the sicknesse unto death of his friend . And that also was weaknesse according to the spirit , which they of Miletum felt for the departure of S. Paul. Whence I gather , that Christian persons ought not to grieve themselves much in their weaknesses , that are according to the flesh , since in them they be tolerable ; for they are not mortall : And that the selfesame Christian persons , ought to rejoyce much in their weaknesses , which are according to the spirit , in as much as they are signes of perfection , and the way of vivification , of resurrection , and of eternall life . The sons of this world feele the griefe that is according to the world , but they doe not feele the griefe which is according to God. And those of God feele the one , and the other griefe ; the one , in as much as Adam lives in them ; and the other , in as much as Christ lives in them . The sons of this world have indeed the weaknesse , that is according to the flesh , but all of them doe not know it for weaknesse , neither feele it as such . The weaknesse which is according to the spirit , they neither have , nor know , nor feele . And the sons of God have , know , and feele both the weaknesses , knowing in the weaknesse that is according to the flesh , the reliques of the old Adam ; and knowing in the weaknesse that is according to the spirit , the renovation of the new Adam our Lord Iesus Christ. CONSID. LXXIX . How perilous the errors be , which men doe pretending piety . I Hold for certaine , that amongst those errors , which wee , who are the sons of God , committing may offend God , the greatest are those , which are committed pretending piety . That this is true , I see as well by the rigorousnesse , with which God hath chastized these errors , according as it is read in holy Scripture , as also because it appeares in the selfe same Scripture , that God hath with his hand restrained them who have been his , not consenting that they should fall into these kind of errors ; not having done the same in other errors , wherein they have had intention to satisfy their appetitites , and affections . Of the rigorousnesse , with which God hath chastized them who have erred pretending piety , he might principally give testimony , who willing to hold up the Arke of the Testimony , which to his seeming was about to fall , died instantly : And Saul who was deprived of the kingdome of Israell , and perpetually deprived of the grace of God , for the sacrifize that he made to God for the victory that he had against certain nations , of which God had given him command , that he should not leave any live thing which should not passe the edge of the sword . Whereupon if any shall demand , saying , Why then hath not God used the selfe-same rigorousnesse with others , who have erred more perniciously pretending piety , as a man might say with S. Paul , who before he was a Christian , pretending piety persecuted and slew the Christians ? I will make answer , First that as hitherto God hath not given me the accompt thereof . And then I will say , that God doth not use this rigorousnesse except with them , who are of the number of his . And S. Paul when he was in that error , was not in the number of those who were Gods , the Hebrew people having then left to be the people of God ; and therefore his error was not chastized as that of Vzzahs , nor as that of Sauls . That God hath restrained with his hand his elect , not suffering them to erre in piety , albeit he haue suffered thē to erre in other things , it serves me for a most effectuall example that which is written of David , who pretending piety , desired to build the Temple of Hierusalem and God did not consent thereunto , because it was not his will , that he should build it unto him ; and therefore hee should haue erred , if he had builded it . And the selfsame pretending to satisfie his appetites with Barsabe●… caused her husband to be s●…aine , and did with the wife what pleased him ; to which matter God set no impediment at all . In like manner S. Peter not pretending piety denyed Christ , and God consented it to him ; and pretending piety he would not converse with the Gentils , and God did not consent to it ▪ As likewise he did not consent to it , that S. Paul should goe , where he pretending piety would haue gone , untill that pretence of his became not his , but of the holy spirit which abode in him . And I hold it certain ; that the most continuall , and ordinary temptation , with which pious persons are tempted , is this of pretending piety , in which the Angell of Satan transfigures himselfe into an Angell of light , making that to seem piety , which is no piety . But pious persons may comfort themselves with two things : The one is , that against the temptations of the Angels of Satan they haue the illustrations of the holy spirit , who discovers the deceit of the malignant spirit . And the other is , that God useth to restrain with his hand pious persons , that they should not fall into this kinde of errour , it being so much contrary unto true piety . And together herewith pious persons ought alwaies to stand watchfull in such manner as the Angell of Satan comming transfigured into an Angell of light , they may know him , & guard themselves from him . Three things here offer themselves to me . The first , seeing the errour is so great , which is committed pretending piety , every man ought to goe with more regard to doe those things , with which he pretends piety , then to doe things , with which hee pretends his proper satisfaction . The second , that those persons which are elected of God , doe not erre pretending piety through the illustration which they haue of the holy spirit , and because God restraines them with his hand . It is a great signe of piety , and of the election of God , not to erre pretending piety . And the third , that then a man erres pretending piety , when he doth a thing , wherewith by himselfe alone he thinks to satisfie God , & to oblige God. As if I should chastise my body , not with that intent , with which Saint Paul saith he chastised his , that is , to hold it in servitude , and subjection to his spirit ; but with intent to merit by that chastisement , which I doe on myselfe . Amplifying this cōparison throughout all the outward things which men doe , it is understood , when they erre pretending piety . And I return to say , that he who shall feel himselfe directed by that way , through which hee doth not erre pretending piety , he may certifie himselfe , that he is the sonne of God , and consequently Brother of the onely begotten sonne of God Iesus Christ our Lord. CONSID. LXXX . What Gods intent is , demanding of men that which of themselves alone they cannot giue him : And why he giues them not at once all that which he will giue them . VNderstanding that it is true in effect , that men who see with the eyes of humane wisdome , hold it for injustice , and cruelty in God , that hee demands of men things which they of themselves alone cannot giue him , such as are , The loue with all the heart even in the time of the law , and the Faith of the heart in the time of the Gospell , which are two things which a man is of himselfe as able to giue unto God , as he is able to touch heaven with his hand . And understanding likewise as it is in effect true , that the men who see with the eyes of the holy spirit doe in the selfe same demand , and through the selfesame demand know mercy , and piety in God. And they should haue known altogether the contrary in him , if so be hee should demand things , that men could giue unto him with ease . And setting my self to consider whence these two so contrary judgements proceed , which humane wisdome , and Gods holy spirit make conce●…ing this demand of God , I haue understood , that the judgement which humane wisdome makes , proceeds from the not knowing the being of God , and the not knowing the being of man ; and that the judgement which the holy spirit makes , proceeds from the knowledge of Gods being ; and the being of man. And it is certain , that because humane wisdome knows not the being of God , it proceeds , that seeing he demands of men that which they cannot giue ; it judgeth that he doth this to condemne them , as it would of one of the Princes of this world , who sould require of his subject●… ▪ that they should not sleep for a whole yeare , setting a penalty , if so be they did sleep . And because humane wisdome knows not the being of a man , it proceeds , that it would hold it for a better , and more profitable thing for a man , that God should rather require of him that which he can give , rather then that which he cannot giue ; even as it judgeth , and holds for better , that a Prince of the world should demand of his vassalls rather that which they can giue him with ease , then that which they cannot give him , though with difficulty . And it is also true , that from the knowledge , which the spirit of God hath of Gods being , it proceeds , that not judging of him that which of the Princes of the world , it knowes , that he demanding of men that which they cannot give him , he doth it not to condemne them , but to save them : and that from the knowledge , which the holy Spirit hath of the being of man , it proceeds , that knowing that he in himselfe is so arrogant , that if God should demand of him for his salvation things that he could with facility giue of himselfe , he would enter into such pride , when he had given them , that by the selfe-same way , whereby he thought to obtain salvation , hee would get condemnation ▪ he comes to know , that the intent with which God demands of men that which of themselves they cannot giue him , is not to condemn thē ▪ as humane wisdome judgeth ; neither is it to difficult their salvation , as the selfesame humane wisdome judgeth , which hereupon holds God for unjust , and for cruell , but it is to saue them , and to facilitate their salvation : God doing this , to the intent , that men proving to loue God with all their heart , he knowing their impossibility in the one , and in the other matter , should haue recourse to God demanding of him both the one thing , and the other , to the intent God may giue them both the one thing and the other , and they giving to God the one thing , and the other , may obtain that felicity which they desire , not for that which they are of themselves , but for that which they are through God. In such manner , that with much reason , not humane but divine , men that see with the holy spirit , know mercy , and piety in God , considering that he demands from men that which they cannot giue him of themselves , and they would know cruelty in God , when he should demand of them that which they could giue him of themselves , even as a man that hath discretion , when he saw that a Father should put the goverment of his estate upon an ignorant , and unwise son of his , holding the Father for wi●…e , he would judge , that he had not intent to make his son the Lord , but to cause him to loose the estate . So much difference is the judgement , which the spirit of God makes in the judgement of God , from that which humane wisdome knowes in the selfesame things . And here I understand , that for the selfesame causes , for which God demands of men that which they cannot of themselves giue him , it comes to passe , that to thē to whom he begins loue , and faith , and augmentation in the one , and in the other thing , through some acknowledgments , and feelings , and through some tasts of spirituall , and divine things , he doth not giue so much evidency , and so much cleerenesse in them , as they themselves would , and as much as might serve to make that they should comprehend him with their understandings . I would say , that as he demands of them that which they cannot give him , to the intent they should not enter into pride , as they would enter , if he should demand of them that which they could give him , and so their salvation would be hindred : so he doth not let them intirely comprehend spirituall things , which he sometimes makes them feele , to the end they should not pride themselves , and so hinder their salvation . God knowes our evill Lumpe , and desiring our salvation he deales with us , as he sees it convenient we should be dealt with ; herein doing that with us , which we doe with a child , when we would have him to love us , and depend on us . I would say , that as we give not the child at one time all that which he would from us , and which we meane to give him ▪ nay rather some things we give him altogether , others in part , and others we only shew unto him so much as to breed in him a desire to them , and to enamour him of them , to the end he may goe enamouring himselfe of us , may follow , and depend on us , knowing that if we gave him at once all that which we have to give him , he would grow proud , and would not love us , nor depend on us : so God giveth not unto us at once all that which we would from him , nor all that which he will give us , but some things he gives us altogether , and others in part , and others he lets us see so much as sufficeth to breed a longing in us for them , & to enamour us of them , to the intent we may follow him , love him , and depend on him . This he doth , because he knowes us to be such , that if he should give us at once all that which he hath to give us , we should become proud , and so he should not have from us what he would , that is , that we should love him with all our heart , and that for the obtaining of eternall life , firmely believing we may make ours the justice of his only begotten sonne Iesus Christ our Lord. CONSID. LXXXI . Two weaknesses in Christ , and in his members ; and two powers in him and them . IN Christ I consider two weaknesses : the one is that which he felt in the inward ; and the other is that which he shewed in the outward . That which he felt in the inward I con●…ider in the teares which he shed over Ierusalem ; and in those which he shed in the death of Lazarus ; and in the Agony with which he prayed in the garden , sweating-drops of blood . And that which he shewed in the outward , I consider it seeing he was held for base , for vulgar , for vile , yea and also for an ill , a pernitious , and for a Scandalous man , & seeing that he was mocked ; outraged , and persecuted untill he was crucified for a malefactor , and as a malefactor . And I understand , that without any comparilon the weaknesse that Christ shewed in the outward , was greater then that which he felt in the inward . I would say , that the inward which he felt , was not in that degree of weaknesse , which the outward was , that he shewed . In the selfe same Christ I consider two Powers , two virtues , and Efficacies . The one is that which he felt in the Inward , the other is that which he shewed in the outward . The power which Christ shewed in the inward I consider in this manner , that he said to S. Peter when he reprehended him , for cutting of Malchus his eare , saying unto him , thinkest thou not that I can pray my Father , and he shall send me more then twelve Legions of Angels ? &c. And I consider it in many speeches which I read in S. Iohn , when Christ spake of his Vnion , which he had with God. And the power , which Christ had in the outward , I consider in the miracles which he did , and in the authority , with which he did them , and in the Power , and Maiesty with which he spake , and taught . And I understand that without all comparison the power , the vertue , and the efficacy , that Christ felt in the inward , was greater then that , which he shewed in the outward . I would say , that the outward which he shewed , was not in that degree of power , as the inward was , which he felt . In every one of them , who are Christs members , I consider the same as it were , that I consider in Christ. I will put the example in S. Paul , in whom after the selfe-same manner I consider two weaknesses , one which he felt in the inward , and the other which he shewed in the outward , That which he felt in the inward is well known by that which he saith of sinne , that dwelt in him . Rom. 7. and for the selfe-same I understand that he saith 2. Corinth . 2. I will gladly glory in my infirmities . For the selfe-same I understand that he saith , when I am weak , then am I strong . For the selfe-same I understand , that it was said unto him on Gods behalfe , My grace is sufficient for thee , for my grace is perfected in weaknesse . And that which he shewed in the outward , was well shewen by the evill opinion that almost every one had of him : every one persecuted him , every one reviled him , evill intreated him , martyrized him , as is read in the Acts of the Apostles , & as he himselfe writes 1. Cor. 4. and 2. Cor. 11. And I understand , that the weaknesse which S. Paul shewed in the outward , was much greater , then that which he felt in the inward . I would say , that which S. Paul felt in the inward , was not in that degree of weaknesse , as that was which he shewed in the outward . In the selfe same S. Paul I consider two Powers , two vertues , and efficacies ; the one which he felt in the inward , and the other which he shewed in the outward . That which he felt in the inward , he published saying , I can doe all things in him who enableth me . And he shewed it very openly Rom. 8. saying , that there was no creature able to separate him from the love of God. ▪ And that which he shewed in the outward , is seen by the miracles which he did , and by the many people that he converted . And I understand , that the power which S. Paul felt in the inward , was much greater then that which he shewed in the outward . I would say , that which S. Paul shewed in the outward , was not in that degree of power , as that which he felt in the inward . The selfe same which I consider in S. Paul I consider in every one of them , which are the members of Christ , more or lesse , according as is that part of faith , and of the spirit , which every one of them possesseth ; understanding that from S. Pauls being a member of Christ it proceeded that he was in all that hath been spoken like unto Christ. Farther I understand , that the consideration of the two weaknesses considered in Christ , workes the same effect in him that considers them , I that the weaknesse , which he feeles in the inward , goes abating in him in as much as his affections , and appetites goe on dying ; and the weaknesse which he : shewes in the outward , goes increasing , in as much as he is estee●…ed more vulgar , more vile , and more of litle regard : and is more mocked , more outraged , more persecuted , and worse intreated . And I understand also , that the consideration of these two powers , vertues , and efficacies considered in Christ , workes that effect in him that considers them , that in him growes increasing the power , the vertue , and the efficacy , that he feeles in the inward , in as much as he hath more peace in conscience , hath more spirit ; and more other knowledges , & divine conceptions of God , and of the things of God. And there goes abating in him the power , the vertue , & the efficacy , which he shewes in the outward , in as much as he only shewes himselfe , when he is inspired , and moved of God to shew himselfe ; in such manner , as that so much i●… one the more like to Christ , in as much as he is more weak in that which is seen , and in as much as he is more powerfull in that which is not seen : I will adde this , that the saints of the world know the power in God by the power that Christ shewed in the outward , knowing weaknesse in God through the weaknesse that Christ shewed in the outward . They know power in God through the transfiguration of Christ. And they know weaknesse in God by the death of Christ. And I understand , that the Saints os God know without all comparison greater Power in God through the weaknesse which Christ shewed in the outward , then through the power which Christ shewed in the outward : and it is so indeed , that they knew greater Power in God by the grace of Christ , then by the transfiguration of Christ , knowing that it is so indeed . And so it is perceaved , that from Christs shewing himselfe weak , his death on the Crosse did result ; and from his death on the crosse is resulted all the good of the world , all the felicity , and the prosperity , which they who are Christs members doe enioy , and shall enioy together with Christ , there being in them that which was , and that wich is in Him , to whom be glory for ever . CGNSID . LXXXII . In what properly consisteth that Agony , which Jesus Christ our Lord felt in his Passion and in his Death . HAving oftimes heard speak of the Agony , of the feare , and loathing , and sorrofulnesse , which Jesus Christ our Lord felt in his passion , and death , by persons who pretended to shew the cause , why Christ felt so much his sufferings , and his death , many other men having suffered , and died , some as men , and some as Christians , some of them without having shewed so much sence , others having shewed none at all , and others having made shew to rejoyce , and delight themselves in their suffering , and to rejoyce in their Death . And never having remained satisfied in my minde , neither with that which I heard say , nor with that which I read in their books , which handled this matter . Last of all joyning that which I heard a Preacher say , with that which is read in Isaia , and in S. Peter , I have made this resolution , That God having put all our sinnes on Christ to chastize them all in him , and he having taken them all upon himselfe , and known them all in generall , and in particular , he felt for every one of them that confusion , that shame , and that griefe , which he should have felt , if he himselfe had committed them . Whereupon seeing himselfe in the presence of God contaminated , and defiled with so many , and so abominable sinnes , it came to passe , that he felt all that Agony , all that feare , all that sorrowfulnesse within himselfe , and all that shame and confusion , which appertained to every one of us to have felt for every one of our sinnes ; had we been punished for them . Whence proceeded , that he sweat drops of blood in the garden , for the anguish which he felt , not because he saw himselfe neere unto death , but to see himselfe in the presence of God full of so many sinnes , for which reason he prayed putting his face to the earth , as if he had been ashamed to have looked up to heaven , knowing that there lay upon him so many offences committed against God. And this truly is the cause , why Christ shewed more sense of griefe in his Passion , and in his death , then any of the Martyrs , that have suffered for the Gospell , and then any other man of the world , that hath dyed for the world . And of this shame , and confusion , which Christ felt seeing himselfe defiled with our sinnes , he may have felt some litle parcell , that hath seen himselfe in the presence of some great Prince , praying him for the pardon of one that hath been a Traytor , he feeling the shame , that belonged to the other to have felt . Now that it is true , that God hath laid on Christ all our sinnes , and that Christ hath taken them all upon him , is plain by Jsaia , where he saies , He took our infirmities , and our griefes he suffered : And a litle after , he was scourged for our Rebellions , and beaten for our iniquities . And a litle after , he took on him the sinnes of many . And more then this he saith , we were healed by his blewnesse of stripes . And this selfe-same is proved by Saint Peter , who seeling the selfesame , which Isai felt , saith as it were the selfe-same , which Jsaiah doth , And wretched man that I am ! for now am I well aware of the evill that I have done offending God , not living according to the will of God , in as much as with every one of my offences , and with every one of my sinnes I have augmented the Agony , the fears , and the sorrowfulnesse , which my Christ suffered in his death and passion . Hereby I understand two most important things : The one , that if the rigour of the justice , that was executed on Christ as well in the outward , as in the inward , had been executed upon all us , every man taking that part which belonged to him for his offences , and sinnes , wee should all have gone into destruction ; there being none none of us sufficient to be able to endure on himselfe that part of chastizement , which belonged to him for his part , in case Christ had not satisfied the justice of God for us all . And the going into destruction , I understand should have consisted in this , that none of us should have been able to stand solid , and firme in the suffering without fainting , and so to sever our selves from the obedience of God : And therefore Caiaphas said well , if hee had meant well , whed he said it , it is expedient that one man should dye for the people , that the whole nation perish not . The other thing which I understand here is , that it was more then necessary , that he should be more then a man , nay that he should be the Sonne of God , who was to reconcile men with God. For being to be chastized for the sinnes of us all , knowing them , and feeling them all in himselfe , as if he had committed them all , he might make resistance to the agony , feare , and sorrowfulnesse , to the shame , and confusion , without comming to nothing , and without in any manner departing , no not in any part , from the obedience of God ; persevering , and standing therein solid , and constant , as our Lord Iesus Christ stood , who was likened to a lambe , that is lead to the slaughter as well for the innocency , with which he lived , as for the obedience , wherewith he was content to be sacrifized for us , being the son of God ; and one selfe same thing with God , which obedience is ▪ and shall be unto him , glory , and honour for evermore Amen . CONSID. LXXXIII . Five Considerations in the resurrection of Christ. IN the glorious Resurrection of Iesus Christ our Lord I consider five things , which doe in a great manner excite me to live in this present life , a life very like unto that , which I am to live in life everlasting . The First is , that as the torment , which Christ felt in suffering , was in great manner increased , because he had took upon him our sinnes , and because he knew them on himselfe , as well as if he had himselfe committed them all : so the glory , which Christ felt in his Resurrection was increased in great manner , to see that we all of us arose with him . The Second , that as God slaying on the crosse the flesh of Christ slew ours , in such manner , that to himward we are held , and judged as if we had been really , and indeed dead : so God raising up Christ raised us all up , in such manner that as much as belongs to him we are held , and judged as if we had been really raised up . The third , That as the effect whereby our incorporation in the death of Christ in this present life is known in our mortification , not that which we make with our own industries , but that which we obtain by the incorporation in Christ , which the holy spirit works , which is by faith communicated unto us , making us to abhor the world with all that which is world , and also our selves with all that which is ours : So likewise the effect by which our incorporation into the Resurrection of Christ is known in this present life , is our vivification , which selfesame incorporation in Christ the selfesame spirit works in us , regenerating and renuing us all , and altogether , and making us to loue God , and all that which is Gods , and to loue Christ , and all that which is Christs . The fourth thing which I consider is , that as with my sinnes I augmented the agony , and the torment of Christ in his passion ; so with my Resurrection I augment the joy and pleasure of Christ in his Resurrection . And as I am grieved at that ; so I glory in this . Nay the glory of this makes me to forget the sorrow of the other . The fift thing which I consider is , that only they , who stand incorporated in Christ , are certain of their Resurrection , founding it in the Resurrection of Christ. And therefore S. Paul willing to perswade the Corinthians the resurrection of the Iust , founds his perswasions on the Resurrection of Christ. With these Considerations we Christians shall come to feele in our hearts the profit which comes from the glorious Resurrection of Iesus Christ our Lord. CONSID. LXXXIV . That only the Incorporation in Christ is that which mortifies . REturning to consider that which I haue at other times considered about the two depravations that are in a man , whereof the one is naturall , and hereditary , and the other is acquisite , and is learned , I come to understand , that both these depravations are in the minde , and are in the body . I would say , that from our first parents all men inherit this , that they are borne in their mindes impious , and enemies of God , and infidels to God , and full of selfe loue : and in their bodies they are born vicious , & evill inclined . And I say further , that with evill exercises , with evill companies , and with false doctrines we go on augmenting as well the depravation of the soule , through which we are born the sonnes of wrath , as that of the body , through which we are manifoldly worse then Beasts . Humane wisdome not knowing the naturall depravation of the minde , nor that of the body , nay onely knowing the acquisite depravation of the body , hath never had intent to mortifie in men but only that , which it hath known for evill . And hence it comes , that all the Lawes , Doctrines , and Religions , which men haue found , haue had intent only to mortify the depravation of the body , & of this only the acquisite . But God knowing principally the naturall depravation , and of this holding that of the minde for the worse , had in the law of Moses an intent to mortify both the one and the other depravation , & principally that of the minde , which is more naturall , & more pernicious unto men , being as it is more contrary unto God : And therefore commanded the loue of God , the worship of God , and the confidence in God , and forbade all inward concupiscence . This which the Law of God pretended to doe , it never did , not through the imperfection thereof , but through the imperfection of men . But the incorporation in Christ doth it , for as much as assoon as a man is incorporated by faith in Christ , the naturall , & acquisite depravations begin to dye in him , and they goe on dying , according as he goes incorporating himselfe in Christ. And a man goes incorporating himselfe in Christ accordingly as he goes on being like unto the death of Christ , and as long as he goes on through this way , the things wherein he erres are not imputed unto him either through naturall , or acquisite depravation : and the naturall depravation dying first in him , and of this , rather that of the minde , then that of the body , the Mortification of the acquisite Depravation which remaines , is facilitated , to the end that he should as it were by way of exercise attend to mortifie it whilst he liues . And he mortifies it rather with the consideration , then with outward effects . And the consideration is of that which Christ suffered , of the being dead on the Crosse with Christ , and the being raised with Christ , and that it is his intent to liue in life eternall with Christ ; which considerations are of such efficacy in a man , that making him to loose the tast of all things of this present life , it mortifies in him all that is flesh , and all that is world , albeit I doe not think that it dies altogether , untill that a man dye indeed . From all this is gathered , that humane wisdome knows not what thing mortification is , and that the law of Moses commanded it , but did not giue it ; and that it is onely gotten through the incorpororation , wherewith , wee who believe are incorporated in Iesus Christ our Lord. CONSID. LXXXV . Foure manners by which a Christian knowes God by meanes of Christ. HAving often spoken of the knowledge of God , as of a most important thing , and so much that in it felicity and eternall life consisteth : And having said that there are three waies to know God ; One by the contemplation of the creatures , which is proper to the Gentiles ; the other by reading of the holy Scriptures , which was proper to the Hebrews ; and the other by Christ , which is proper to Christians . And having never remained satisfied in this third , ( I would say in the manner of that understanding , through the which we Christians know God by Christ ) after that I had well considered it , I finde Foure manners , by which we Christians know God by Christ. The first is by the Revelation of Christ , The second is by the communication of the holy spirit . The third is by christian Regeneration , & Renovation . And the fourth is by a certain inward vision by revelation of Christ. I understand that a Christian knows God , when Christ himselfe suffers himselfe to be known , because wee then know God in him , he being the expresse image of God , conformable to that he saith to S. Philip , He that sees mee , he seeth my Father also . Ioh. 14. And conformable to what S. Paul saith , Colos. 1. speaking of Christ , who is the Image of the invisible God. And that it is true , that a Christian knows God by Revelation of Christ , is manifest by that , No man knows the Father , but the Son , and he to whom the Son will reveal him . Mat. 11. This Revelation I understand is inward , having nothing that is visible , and so it appertaines to the inward eyes , and not to the outward . And this presupposeth the knowledge of Christ. I would say , that to the knowledge of God by Revelation of Christ the knowledge of Christ proceeds , which I understand consisteth in knowing his Divinity , his Humanitie , his being Divine , and Humane , his glory , and his ignominy , his dignity , and his basenesse , and so his omnipotency , and his humility . And it is certain , that I knowing that Christ is the Image of God , and seeing in him Omnipotency , Iustice , Truth , and Fidelity , I come to know not now by relation of holy Scripture , but by the revelation of Christ himselfe , that there is in God omnipotency , justice and truth , & fidelity , for as much as these things are in Christ , and Christ is the Image of God. In such manner as hee who in this manner knowes Christ , not by relation of men , but by inward revelation of Christ himself , may say with truth , that he knowes God in Christ : As the man , to whom S. Paul , in whom was a great part of the image of Christ , should haue discovered all his minde , all his inward things , might haue said with truth , that hee knew Christ in S. Paul , although this comparison serves not to ascertaine , but to explain that which I would say . By the communication of the holy spirit I understand the christian knowes God ; for I understand , that the holy spirit is given to them , that believe in Christ. And understanding by S. Paul , that the spirit of God searcheth out the deep secrets of God , I understand , that we also know God himselfe and by Christ , in as much as the holy spirit is given unto us by Christ , Christ himselfe being he , that gives it unto us by the will , and ordinance of God , even as by the selfe-same will , and ordinance the light is given unto us by the sunne . And it is certain , that the holy spirit is efficacious in mee , that am a christian , to make mee know omnipotency in God through the great power which he shewes in mee , mortifying me , & making mee alive ; to make mee know wisdome in God by the wisdome which I get through his holy spirit ; to make mee know justice in God , because he justifies me in Christ ; to make me know truth in God , because he keepes promise with me ; and to make me know goodnesse , and mercy in God , because he beares with my slothfulnesse and sinnes . And so I come to know all these things in God , not now by relation of Scriptures , but by that which the holy spirit workes in me which is communicated to me through Christ. By the Christian Regeneration , and Renovation I understand that a christian knowes God. For I understand that he being regenerated , and renewed by the holy spirit , which is communicated unto us by Christ , goes on leaving , and renouncing the image of Adam , which is proper unto us by the humane generation , by which we are naturally the sons of wrath , we are enemies of God , impious , rebells , and infidels ; and goes on taking , and recovering that image of God , which is proper unto us by christian regeneration , by which we are as it were naturally the sons of grace , adopted sons of God ; we are the friends of God , pious , obedient , and faithfull ; and so by litle and litle , we come to know God in us , knowing in us those divine perfections , which the holy spirit attributes to God. And getting the regeneration , and the renovation through the holy spirit , and the holy spirit through Christ , it comes to be true , that by Christ we know God in us . And it is a cleare ease , we should never know in God truth , fidelity , justice , bounty , were we not first true , faithfull , just , good &c. It being naturall of man to judge of others according to that which he knowes in himselfe . By a certaine inward vision I understand , that a christian knowes God , after that he hath known him by the revelation of Christ , by the communication of the holy spirit , & by the Christian regeneration . And for as much as belongs to this knowledge I referre my selfe to that , which I have said in another Consideration : Wherein I have set certain comparisons , by which a man , that hath not attained to this knowledge of God , may in some sort arrive to understand in what it doth consist . And if he doe arrive , I am sure , that there will come upon him so great a desire of this knowledge , that he will continually goe after God , saying unto him these amorous words , shew unto me thy Countenance . And I am also certain , that God will shew it unto him , when he shall please , and as it shall please his divine Majesty , accommodating himselfe to humane incapability , which is most incapable of this inward vision . And because the Christians incorporated in Christ , who know God by the revelation of Christ , by the communication of the holy spirit , by the christian renovation and regeneration , goe on making themselves capable of this inward vision , going on neerer and neerer to impassibility and immortality ; it is truly said , that we christians come to know God by Christ by a certain inward vision , but in part , as may be in this present life : the perfect , and intire vision being kept for the life eternall , where perpetually seeing God face to face , we shall be most blessed with Iesus Christ our Lord. CONSID. LXXXVI . To know the inward Motions when they are of the holy spirit , when of the malignant spirit , and when of a mans proper spirit . I Remember to have written in an Epistle in what sort men in this present life are moved to all things with one of these three spirits , with the holy and divine spirit , with a mans own and evill spirit , with the malignant and diabolicall spirit . And because I understand how much it imports to the , who attend unto Christian perfection to be wise , to know with what spirit they are moved to worke , or not to worke , I come a new to consider , that we , who attend to Christian perfection , doe well know , that to obtain that which we seek , which is immortality , and eternall life , it becomes us to follow the motions of the holy spirit , and to fly those of the Malignant spirit , and to contrast with those of our own spirit . Farther I consider , that it befalls many , that not knowing how to make difference between these Motions , thinking to follow the holy spirit they follow the malignant spirit , or goe after their own proper spirit . Their error proceeding not because they know not where away they ought to goe , for they well know they ought to goe towards eternall life ; nor because they know not the way ; for they know well , that the way is piety , justice , and holinesse ; but from their not knowing in what thing properly piety , justice , & holines doe consist ; for in case they knew it , they would draw nigh to know when they are moved by the holy spirit , when by the malignant spirit , and when by their own proper spirit . For in as much as a man goes on knowing in what thing properly piety , justice , and holinesse doe consist , his eyes goe on opening to know when he is moved by one spirit , and when by another : without which knowledge a man that attends to Christian perfection is much like unto a ship , which stands in the midst of the sea , not knowing with what wind to saile , because it hath lost the needle . Having afterwards considered , how that all this is true , of which there is none , that attends unto Christian piety , but can give testimony ; I am come likewise to consider , that after that a man , who attends unto Christian piety , knows that he travells towards life eternall , and knowes that the way is piety , justice , and holinesse , it is necessary that he should know , that holinesse consisteth in the election of God ; that is , that they only are holy , whom God chooseth , and accepteth for himselfe ; that justice consisteth in believing in Christ , that is , that they only are just , who believing make Christs justice theirs ; and that piety consists in approving for good all that which God workes , and to be contented therewith , that is , onely they are pious , who with their mindes approve that which God workes ; and in such manner content themselves , that they would not change , nor alter it , though they could . For I understand , that this being known , a man begins to approach to know the motions of the spirit , when they are of the good spirit , and when they are of the evill spirit , and when they are of a mans own spirit . For as much as he holds for motions of the good spirit all those things , which goe directed to answer unto the vocation of God , to say with S. Paul , Lord what wilt thou , that I should doe ? And with Ananias , Behold Lord , here am I ! And all they , which goe directed to believe in Christ , to say alwaies , Lord increase my faith ! And all they , which goe directed to remit themselves in all things , and altogether to God , to suffer themselves to be ruled , and governed of God , approving and holding for good all that which God doth . The selfe-same holds for ●…tions of the evill spirit , all those which are contrary to these . Hee holds for motions of his own spirit , those which although they be not contrary to these , are not cōtrary to himselfe . By this I suppose every person , who shall keep strict accompt with himselfe , shall much approach to the true knowledge of the Spirits to understand with which of them he is to walk . And I suppose that he should more , and better approach certifying himselfe , that those are motions of the holy Spirit , which shal draw him to the imitation of Christ principally : In as much as he was most obedient to his eternall Father ; in as much as in him was perfect charity : in as much as hee had profound humility , and most great meeknesse . For it is certain , that the holy spirit in them , who are the members of Christ , being the selfesame which was in Christ , it doth inspire , and move them unto that , unto which it did inspire , and move Christ , he as head , and as the lawfull Son , we as members , and adopted sonnes . And certifying himselfe likewise , that those are motions of the malignant spirit , which are contrary to these : And that those are motions of a mans own spirit , which doe draw a man unto his proper interest , to his proper honour , & glory , & to his proper recr●…ation , & satisfaction . And moreover I doe not say hereby that he doth ascertain himself in making this difference of spirits in knowing these motions ; but I say , that so a man comes approaching thereunto , reserving the perfect , and intire knowledge to thē who haue it by particular guift of God , who know Satan even when he transforms himselfe into an Angell of light , when he offers , and propounds unto them things of apparent piety , justice , and holinesse , to which time these advises doe properly belong , it being as it is a very great inconvenience , into which men fall , when they erre pretending piety . Finally , I resolve my selfe in this , that the man who desires to travell to God with prosperous winde , pretends to recover in this present life the image of Christ , setting Christ before his eyes , and bringing himselfe to follow those Motions which Christ would haue followed , and to contrast with those motions which Christ would not haue followed . And this is that perfection , which is proposed to all of us that are the members of Iesus Christ our Lord. CONSID. LXXXVII . That all the creatures were spoyled in mans depravation , and that they shall be restored in mans Reparation . REading S. Paul , I finde hee toucheth many secrets worthy of much consideration . And amongst others I esteemed it for most worthy that which hee toucheth of the Restauration of the creatures in the glorious resurrection of the sonnes of God : into the consideration of which secret I haue ofttimes entred , and it hath befallen me , that by how much the more I would haue understood it , so much the lesse haue I understood it . My spirit came to this understanding , that as man in his dèpravation marred all the creatures , so in the reparation of man all the creatures shall be repaired : That the first Adam subjecting all men unto misery , and unto death , marred all the creatures ; and that the second Adam Iesus Christ our Lord conducting men unto felicity , and to eternall life shall repaire all creatures . But as I did not understand in what sort all the creatures were marred in mans depravation , I did not neither understand in what sort they shall be repaired in mans reparation . In which thing that secret which S. Paul meanes , doth consist , which secret it seems Isaia had formerly understood ( chap. 65. ) where God promised to create new Heavens , and a new earth . And the selfe same secret it seems S. Peter understood in the last chap. of his 2. Epistle ; And the selfesame seems to bee understood in the Revelation , chap. 21. Then I understand , that God having ●…reated man in a state of immortality , and soveraigne happinesse , he created all things with such order , and with such temper , that they did all of them accord to make man immortall , and most happy . Farther I understand , that man subjecting himselfe to misery by eating the fruit of the Tree of the knowledge of good & evill , and committing himselfe to death in having been disobedient to God eating the fruit of the tree against the commandement of God , and it was necessary that all the creatures should leave their being , and their temper , with which they were created to make man immortall , and most happy , and take another being , and another temper , whereby they should all accord to make man miserable and mortall . From hence I understand proceed the evill influences of the Heavens , and the poysonfull , and unhealthfull things which the earth brings forth , all which augment mans misery ▪ And from this , that all creatures took upon them to make man miserable , and mortall , I understand that S. Paul saith , that all of them doe anxiously desire to be free . Vnderstanding this , I come to understand , that men being to be immortall , and most happy in the Resurrection of the just , all the creatures shall return to recover that being , that temper , and that order , with which they were created , to make men in their reparation immortall , and most happy , as in their depravation they did pervert their being , their temper , and their order to make them miserable , and mortall . In this generality of creatures I doe not understand the good Angels to be comprised : for not being marred they haue no necessity of being repaired ▪ nor the evill Angels ; for not having been marred with man to make man miserable , and mortall , they shall not bee restored with man to make him immortall , and most happy . In this consideration more then in any other of these , which I haue hitherto considered ; me thinks I see the most high obligation , which not only all men in particular , but all the creatures in generall haue to Christ. For as much as through Christs obedience men shall return to that being of immortality , and felicity , which they lost by Adams disobedience . And by the selfesame the creatures shall return to recover their being , and their most perfect temper , which they lost through the disobedience of Adam . And so this remaines imprinted in my minde , that Adam disobeying God depraved all men , and condemned them unto death , and marred all the creat●…res , and subjected them , a●… S. Paul saith , to vanity . And that Christ obeying God repaired all men , and gaue unto them immortality , and restored all the creatures , and put them into their firme , and stable being . I speak of this that shall be in the Resurrection of the just , as though it were already ; for as much as to Godward it is already after Christ raised up . And by how much I the more remember this , so much the more doe I abhor all manner of inobedience to God , and so much the more doe embrace my ●…elf with all manner of obedience to God. And I feele , that in as much as I goe applying my selfe to this , so much the image of Adam goes abating in me , & the image of Christ goes on reforming , and likewise that of God , to whom be glory everlasting Amen . CONSID. LXXXVIII . What the cause may be , that God commanded man , that he should not eat of the Tree of the knowledge of Good and Evill . OF●…times I haue deliberated to understand , why God when he set man in earthly Paradise , commanded him , that He should not eat of the fruit of the Tree of the knowledge of Good and Evill ; not being satisfied with that which commonly is understood , that God commanded this , to the end man should acknowledge him for superiour : which cause shall not be sufficient to me , albeit I refuse it not , and as oft as this desire hath come upon mee , I haue as often driven it from me , holding it for curious , as I hold for curious all the desires , which go seeking out the wherefore in Gods works . And it is befallen me , that having been now free from this curiosity , reading with other intent the first chapters of Genesis , I suppose to haue understood what I desired . For the first I understand , that God created man in an entire , & perfect estate , in which he had the spirituall light , which served him for that , for which the naturall light now serves him , which was the selfe same , that the knowledge of good and evill . Farther I understand , that in the midst of that earthly Paradise there were two Trees , of which the Scripture calls the one the Tree of life , and the other the Tree of the knowledge of good and evill : In which I understand God had set this naturall vertue , that the one of them should make them , who eat thereof , immortall , and that the other should giue the knowledge of good and evill to them that did eat thereof . And understanding , that as the immortality was supreme felicity , so the knowledge of good and evill was extreme misery . That which I say of the Tree of life , I understand by this , that God having given man the curse for his sin , the Scripture saith that he said , that hee droue him out of the earthly Paradise , that he should not eat of the Tree of life , and so liue for ever . Neither was God content to have driven man out of Paradise , but hee set for guardian a Cherubim , whereby it seems that this Tree had that naturall vertue to giue immortality . That which I say of the Tree of knowledge of good and evill , I understand by that which I read , that the selfesame instant , in which our first Parents being deceived by the Serpent did eat of the fruit of the Tree , they had the knowledge of good and evill , in such sort , as suddenly their eyes were opened , and suddenly finding defect in the works of God , they knew themselves to be Naked . Whence I come to understand , that God did with the first man , as the mother doth with her litle son ; I would say , that as a mother seeing her litle son hath a knife by him , fearing if he take it in his hand he would cut himselfe with it , commands him that he should not come nigh unto it , telling him if he come neer shee will knock him : So God setting the first man in earthly Paradise , and knowing the inconvenience wherein he was to fall , if he did eat of the fruit of the Tree of the knowledge of good and evill , commāded him ; that he should not eat thereof , telling him , that if he did eat he should dye . Furthermore I understand , that as the child comming nigh the knife , & cutting himselfe falls into the inconvenience of which his mother had given him warning , and his mother beats him for his disobedience , ac●…ording as she had threatned him , so that the child falls into two inconveniences , the one is of having cut himselfe through the propriety of the knife , and the other is of blowes for the disobedience towards his mother : So the first man eating of the Tree of the knowledge of good and evill , fals into the inconvenience , which God gaue him warning of , and God chastised him with death , as he had threatned him , in such sort as man falls into two inconveniences , the one is of having his eyes opened to know good , and evill , whereby he lost the spirituall light , and got the naturall light , he lost the divine science , and got science , and humane discourse ; and that was through the proper nature of the Tree , by which he should without the commandement haue done the same effect . And the other inconvenience is that of death , and that was for the disobedience , with which he did eat the fruit of the Tree , disobeying God. Whence I come to gather , that God shewed most exceeding great loue to man , in commanding him that hee should not eat of the fruit of that Tree : I understand that he commanded him , because hee should not fall into the inconvenience in which he ●…ell at the knowing of good and evill ; Which inconvenience I understand is much greater then that which we can imagine . This is conformable to what S. Paul saith , that sin entred by disobedience , and death entred by sin , which was executed on all the descendents of the first Adam : For in his disobedience they all disobeyed , and so all sinned , & therfore all dy ; As on the cōtrary by the obediēce , iustice or iustification entered , and by the iustification life entred , unto which all the members of the second Adam Iesus Christ our Lord shall be raised up glorious : For he obeying all they obeyed , and so they are all justified , and shall therefore all of them be raised up to glory , and immortality . This intelligence which I haue set of the vertue of these two Trees , satisfies me in as much as thereby the benefit of Christ i●… illustrated . For the rest I remit my selfe to better intelligence . In this Consideration some things offer themselues to me , which I would desire to know , but holding them for curious I leaue them , untill it shall please God to make me to understand them . And this I hold for certaine shall be , when the desire of knowing shall be mortified in me in every thing and altogether . For God will , that as the first man desiring to know , lost himselfe ; so wee should gain our selves , mortifying , and slaying every desire to know , contenting our selves only to know Christ crucified , who is to us the Tree of life , to him be glory for ever , Amen . CONSID. LXXXIX . Six causes , for which it seemes necessary , that the Son of God should liue in that manner , and that forme of life wherein he did liue . AT present I finde six causes in the Consideration , from which it seems to mee to see the marvellous counsell , with which the only begotten Son of God being made man , lived amongst men in that forme of life , we read , that he did li●…e . The first cause is this , that God having determined t●… deceive humane wisdome in saving not them that were wise , but them that believed , as Saint Paul understands it , 1. Cor. 1. It was necessary that Christ should take upon him in the world a form of living , in which hee could by no means be known by humane wisdome . If Christ had taken on him S. Iohn Baptist his form of life , humane wisdome would haue found in that outward austerity whereon to found it selfe to accept him for the sonne o●… God : And if hee had taken upon him Moses his forme of life , humane wisdome would in the selfesame manner haue found in that outward greatnesse whereon to found it selfe to accept him for the son of God. And therefore it was necessary that he should take upon him that form of life which he took , wherein was no appearance at all of austerity , nor of greatnesse . And so it comes to be , that by how much the more humane wisdome considers it , so much lesse doth it finde whereon to found it self to come to accept Christ for the son of God. And hereto squares fitly a letter which I remember to haue written pretending to shew the cause wherefore Christ did sometimes shew his divinity , and at other times hid it . The second cause is this that the life of Christ being to be as it were an example of life for them , whom he came to make the sons of God , it was necessary that hee should take that form of life which was most imitable of all the rest . If Christ had taken the forme of S. John Baptist his life , he would haue frighted many with the asperity and austerity : And if he had taken that of Moses , few could haue been able to imitate it ; And therefore it was necessary that he should take that which he did take so imitable to all sorts of people , that no man can excuse himself , say●…ng , I cannot imitate Christ , I cannot liue as Christ lived . I doe not understand , that Christ taking that forme of life which he took , did pretend that every one , who was to be the Sonne of God , should imitate him in that outward living , but that amongst all others it should be the most easy to imitate by them , who would altogether imitate him in his outward , and in his inward living ; as for the inward , in his obedience to God , in charity , in meeknesse , and in humility of mind ; and as for the outward , in living without austerity , and without greatnesse , but with poverty , basenesse and vilenesse . The third cause is this , that Christ coming to save all sorts of people , it was necessary he should take a forme of life , in which he might practise , and converse with all sorts of people . If Christ had taken S. Iohn Baptists forme of life , the Publicans , sinners , and harlots would have been ashamed to speak unto him ; nay verily if he would observe decorum , he was bound not to speak , nor converse with them : & if he had taken Moses his forme of life , base , and vulgar persons could not have practised , and conversed with him by reason of his greatnesse . And therefore it was necessary he should take that forme of life , which he took , wherein he might practise , and converse , as he did practise and converse with all sorts of people , in so much as he was for this calumniated by them , who made profession of holinesse . The fourth cause is this ; Christ coming to Preach the Kingdome of God , and to put himselfe in the possession thereof ; and the Kingdome of God consisting , as S. Paul saith , in justice , peace , and joy in the Holy Ghost , it was necessary , that by his example he should shew unto us a forme of life much to this purpose , to maintaine us in the justice , and in the peace , and in the joy of the Kingdome of God. If Christ had taken S. Iohn Baptist his forme of life , which was by the world approved for holy ; ( for the world is so discreet , that it esteemes them , who esteeme not it , ) he should have put his imitators in competency with the Saints of the world : and if Christ had taken Moses his forme of living , which is procured by the men of the world , he should have put his imitators in competency with the men of the world : and therefore it was necessary that forme of life which he took , which is of such quality , as they who imitate him conserve themselves in their justice , in their peace , and in their joy . For coming not in competency with the Saints of the world , nor with the men of the world , they are not deprived of the possession , which they have of the Kingdome of God. The Fift cause is this , that Christ having to suffer for our sinnes a cruell death , shamefull , and publique , and uniust not voluntary , it was necessary he should take a forme of life that was fit to come to this effect . If Christ had taken S. Iohn Baptist his forme of life , although the fame of holinesse would not have freed him from a cruell death , as it did not free Saint John Baptist , it would have freed him from a shamefull , and publique death , as it did free S. Iohn Baptist. And if Christ had taken Moses his forme of life , albeit the greatnesse of the estate would not have freed him from violent death , as it hath not freed many great men of the world , it would have freed him from a shamefull and publique death : and therefore it was necessary , that he should take that forme of life , wherein dying shamefully he did ennoble shame ; and dying publiquely he certifies all of us , that we might know it , & may believe our iustification , of which thing we ought to be most assured . The Sixt is this , that Christ coming to preach , and to give inward regeneration , and renovation , which things presuppose mortification , it was necessary hee should take a forme of life very accommodate to mortification , to shew with it , and by it the proper way of mortification . If Christ had taken S. Iohn Baptist his forme of life , he should have well shewen the way of the mortification of the body by the asperity of life , but not that of the mortification of the mind for the reputation , which this forme of life hath in the world . And if Christ had taken Moses his forme of living , he should not have shewed either the one or the other mortification , and therefore it was necessary , that he should take that forme of life which he took , in which much better then in any other a man gets the mortification of the mind , and by that of the mind that of the body , in as much as the world holds for vile them , who without making profession of outward holinesse live holily ; and despiseth these ; as a most base thing ; and in as much as after this despising comes the mortification of the body . And so in them , that imitate the forme of Christs living , is certain and perfect mortification . In these six causes I learn six things . The first , that he , who by consideration of Christs life would know him to be the sonne of God , must of necessity mortify the judgement of his human wisdome . The Second , that no man can excuse himselfe , saying , that he cannot imitate the forme of Christs living . The third , that then a Christian is most like to Christs living , when he hath a forme of life more apt to make that all sorts of people may practise and converse with him . The fourth , that that forme of living is most apt to make that a man in it should conserve himself in the possession of the kingdome of God , that comes not in competency with no sort of men , neither of the Saints of the world , nor of the men of the world . The fift , that that form of life is most like to that of the sonne of God , that is most exposed to martyrdome . And the Sixt , that that forme of life is most proper , and able to obtain the Christian mortification , which is most despised in the eyes of the world , in which without making profession of outward holinesse a man lives holy . And of the things , which have been spoken I take this resolutiō , that they who live holily , without making profession of outward holmesse , are very much habilitated , and exposed to martyrdome , doe conserve nthemselves very well in the kingdome of God , are fit to converse with all sorts of people , imitating the forme of life which Christ held , and deceive humane wisdome : and therefore it properly appertaines to them that which S. Paul saith Colos. 3. Ye are dead , & your life is hid with Christ in God , to whom be glory for ever . Amen . I will adde this , that Christ conserving himselfe in that forme of life in which he was borne , being borne the son of God , untill that he dyed by the will of God , teacheth us , that we shall doe well conserving our selves in that forme of life , in which we found our selves when we are called to be the sons of God. So be it that in that we attend to reduce our forme of life as much as may be possible for us , answerable to that forme of life which Christ held in this world , in such manner as in us may shine out intirely the image and similitude of Iesus Christ our Lord. CONSID. XC . In what the Christian perfection , the Duty , and Decorum doe consist . I Have oftimes said , that Christian perfection consists in this , that a man incorporated in Christ in his death and in his resurrection should live according to the Christian Duty , keeping the Christian decorum ; understanding that so much shall a man get Christian perfection , in as much as he shall live according to Christian duty , keeping christian decorum . Now I say that then a man lives according to christian duty , and keepes christian decorum , when he imploies himselfe in those things , in which Christ would have imployed himselfe . And consequently I say , that then a man departs from the christian duty , & leaves to observe christian decorum , when he i●…ploies himselfe those things , where in Christ would not have imployed himselfe : in such manner , as to him who would obtain Christian perfection desirous to apprehend that dignity in which he is comprehended , it appertaines to live in all things , and altogether according to the Christian duty , and to observe the Christian decorum , setting before his eyes all the life of Christ , constituting his duty , and his decorum in being in every thing , and altogether like unto Christ , doing only that which Christ would doe , and by no meanes doing what Christ would not doe . Passing on farther I say , that as I understand that Men whilest they are , as the Scripture termes them , flesh and bloud , can by no meanes attain to so great perfection as that which is known in Christ. So also I understand , that to all them , who know , and feele themselves incorporated in the death of Christ , and in the resurrection of Christ , it appertaines to fix their eyes upon this so high perfection , to pretend to obtaine it , and in effect to procure it . For to this I understand the Holy Spirit moves , and conducts them , to whom Christ is communicated . Here I gaine two things , the one , that from henceforth I shall attribute to weaknesse of my Flesh all that which I shall doe , which Christ would not have done . And all that , which I shall leave undone , which Christ would not have left undone . And I will attribute unto the force , and efficacy of the Christian spirit all that which I shall doe , which Christ would have done , and all that which I shall leave undone , which Christ would have left undone ; not excusing my selfe in that which shall proceed from mine infirmity , & weaknesse , nor waxing proud for that which shall proceed from the force , and efficacy of the Christian spirit . The other thing which I gaine is , that from this day forward I shall not goe examining as it were , to say what is lawfull ; holding that to be a matter of servants and slaves : And I will goe viewing , and reviewing as it were to say what is expedient ; holding that to be for sonnes . And I will hold it for a thing convenient and expedient for me to live according to the Christian duty , & to observe Christian decorum , regarding this duty , and this decorum as it were to say in the face of Christ , in all that which is written of him , and in all that which by the things which are written , and by that , which I shall experiment in mee , I shall be able to gather from his divine perfections . In these two things I understand other two : The one , that they doe not know the Christian Dignity , who goe procuring to cover with pretence of christian Piety those things , which they doe through weaknesse , and infirmity of the flesh : And the other , that they doe not know themselves for sons of God , who goe examining what is lawfull : ( This being certain , that they who know the christian dignity , doe with good will manifest , & confesse that which is of the weaknesse , and infirmity of their flesh . And that●… they who know themselves for sons of God , being ashamed to examine what is lawfull , goe observing what is expedient , attributing to their proper infirmity , and weaknesse all that which they doe , and all that which they leave to doe . ) Attending to what is Lawfull , and going out of what is expedient ; out of which they , who know themselves for sons of God , and know the christian dignity , doe never procure to goe . The weaknesse , and infirmity I understand we have it all of us in the body , and in the minde . To the weaknesse and infirmity of the body I understand appertaine all those things in which we doe delicately , and with corporall delight serve unto our corporall necessities . And to the infirmities , and weaknesses of the minde I understand appertain all those things , in which we have intent to satisfy unto the eyes of the world ; in such sort as I travelling on horse-back doe delicately serve unto the necessities of my body , a thing which Christ did not ordinarily . And this is a weaknesse and infirmity of my body . And procuring that my riding on horse should be polite , and well furnished , I have intent to satisfy the eyes of the world : and this is a weaknesse , and infirmity of my minde . This example may be extended to all other things , which we deale about in this present life . Whereupon it is fit to advertize , that they who begin to conforme their lives in outward , and corporall things with that of Christ , run hazard of never getting the conformity in the inward , which is the essentiall , and to fall into vaine-glory and presumption . And therefore it is needfull , that every person called of God to the grace of the Gospell , should begin to conforme himselfe to Christ's living in the inward , as it were to say , in the obedience to God , in the meeknesse in the humility of minde , and in the charity ; and afterwards attend to conforme himselfe also with the living of Christ in the outward , but so much , as the outward shall helpe him , and serve him to grow in the inward : For this is that , which principally pleaseth God , and Iesus Christour Lord. CONSID. XCI . That only the Sonnes of God have certain satisfactionn in every thing . BY one of the three waies all men come unto the things as well those which pertaine to piety , as unto all other things . By our own wills : against our own wills : and by the favour of God. In those things , unto which we come by our own will , there is designe : in those things whereunto we come against our wills , there is passion : in those things , whereunto we come by the favour of God there is admiration . The sons of Adam never finde certain and firme satisfaction in those things , unto which pretending piety they come with designe . For their designes goe founded in selfe-interest , and in selfe-love . And holding this foundation when their designes hit not out to them they cannot stand with satisfaction , how much soever they perswade themselves to remain satisfied , and would shew it to others . That this is true they know by proper experience , who with designe pretend piety , changing their manner of living , of state , and of condition , or doe occupy , & exercise themselves more in one thing then in another . The sons of God doe then finde certain satisfaction , and firme in those things , unto which they come by their own proper will with designe , when their designe is either to helpe the mortification , and the vivification , into which they have begun to enter by the favour of God , or is to serve Christ in his members . That this is true they understand by proper experience , who holding themselves for dead in the crosse of Christ doe attend unto mortification with designe to mortify themselves only to live as dead , in as much as they are dead , and their life stands hid with Christ in God. The sons of Adam doe by marveile abide without passion , and without griefe in those things whereunto they-come without their will , such as are diseases , infirmities , death and dishonour : for they doe not in these kinde of things know the will of God ; or if they know it , they hold it for rigorous , and therfore judge themselves enemies of God. That this is true all of us as it were know by some experience . The sonnes of God then are without passion , and without griefe in those things whereunto they come against their wills , when knowing the will of God , they reduce themselves to conforme themselves with it , in which conformity they finde content and satisfaction in their mindes , albeit the flesh feele griefe , and affliction , being in that estate , wherein it would not be . And it is no marveile , that in them who are such , the flesh would resent it selfe and be grieved , since it did resent it selfe , and was grieved in the only begotten son of God Iesus Christ our Lord. The sons of Adam doe seldome times come to the things of piety by the favour of God , and when they doe come , they doe not feel it , neither know it , and therefore doe not tast it , and not tasting it , they cannot therein finde satisfaction . That this is true they know by experience , who having been the sonnes of Adam are now the sons of God , who doe remember themselves of some things unto which they came by the favour of God , they not knowing the favour of God in them , and therefore not tasting it , nor finding content in them . The sons of God come many times by the favour of God to the things of piety ; and when they feel it , and know it , then they tast it , and tasting it they finde satisfaction therein , and they remain with admiration . That this is true the sonnes of God themselves know by experience , comming to many things without their proper will , and without design , without contradiction , and without passion , but properly through the admirable favour of God , in such sort as they find themselves with abomination of those things which they formerly loved , & with loue of those things which they formerly hated , without knowing themselves by what way , nor by what manner they are come unto it . This marveilous , and favourable work I understand that God works in his sons in this world , opening their eyes to the knowledge of the iustice of Christ , which shewing unto them that it appertaines to them , makes that they abhor their own proper justices , I would say , all that which men doe pretending to justice themselves in the sight of God , which they altogether leaue , and despise , and condemne . Opening their eyes to the knowledge of his divinity he draws them to the knowledge of themselves , and of the men of the world , and so disenamours them of themselves , and of the world , and enamours them of himselfe , and of Christ. Opening their eyes to the knowledge , that God slaying on the crosse the flesh of Christ did altogether ●…slay their flesh , hee draws them to the hatred of their proper flesh , and makes that resolving themselves with themselves they loue mortification , and procure it . Opening their eyes to the most happy estate of life eternall by the consideration of Christ raised , he makes them to hate the present life , and all that is in it , and that appertaines to it , and so they loue eternall life , and despise the present life , and reioice to loose it . Finally , alwaies when God would reduce his sonnes to the hatred of an evill thing , I understand hee giues them the knowledge of a good thing . For he knows that being affectionated to the good they will hate the evill much the rather then if hee gaue unto them the knowledge of the evill thing it selfe , as much the rather and with more ease I should bring my selfe to hate the worldly living , considering the felicity of the Christian living , then I should doe considering the evill of the worldly living : Which I understand proceeds from the naturall condition of mans heart , which cannot leaue to loue something , in such manner , that to reduce it to hate any thing which it loues , it is necessary that there should be some other thing propounded to it , which it may loue . In this discourse I intend Ten principall things . The first , that the sonnes of Adam doe not finde in any thing neither certain nor ●…rme satisfaction ; and that the Sons of God finde it in all things which they doe as the sonnes of God. The second , that as then my designe in that which I doe by my will , shall be Christian , when I shall pretend to augment my selfe in that , in which I haue begun to enter by the favour of God. The third , that in that which comes unto me contrary to my will , albeit the flesh resent it selfe , and be grieved , the minde is to be contented , and satisfied . The fourth , that I am come by the favour of God into those things , in which I doe not know mine own design , nor others violence . The fift , that God giving unto me the knowledge of spirituall , eternall , and true things , he drawes mee to the hatred of corporall , temporall , and false things . The sixt , that through the knowledge of life everlasting I come to hate the present . The seventh , that knowing my selfe dead on the cross of Christ I facilitate my mortification . The eighth , that attending to the knowledge of God I come to the knowledge of my selfe , and of the world , & into hatred of my selfe , and of the world . The ninth , that attending to know the justice of Christ I renounce and refuse all mine own justifications . The tenth , that they , who doe not begin to hate their own proper justifications , & themselves , & the world , & the present life , and temporall things , and false , haue not as yet begun to be the Sonnes of God , but are as yet the Sonnes of Adam : For as much as in them , who begin to be the Sonnes of God , all these hatreds are begun to bee felt , , unto which they come by as many other affections . And Sonnes of God are they , who believing the Gospell stand incorporated in the only begotten Son of God Iesus Christ our Lord. CONSID. XCII . In what manner Mortification is the proper counter●…igne , by which we know our selves the Sonnes of God. HAving ofttimes said , that the proper countersigne , whereby a man may know himselfe to be the Sonne of God , being dead on the Crosse with Christ , and being risen with Christ , is the Mortification , by meanes whereof he hates the world , and himselfe : And understanding that the Divell as crafty , and subtill might from hence take occasion to disquiet the Sonnes of God , giving them to understand that they are not such , since they doe not know in themselves so much hatred of the world , and of themselves , that they haue not ▪ ofttimes pleasure to content the world , and to satisfie themselves , I come to declare my selfe in this manner ; I say in this , that I understanding by experience , that suddenly whe●… a man is called by God to the grace of the Gospell , and enters into it , and is incorporated in Christ , and is therefore dead with Christ , and risen with Christ , he feels , & finds himselfe inwardly much changed in his designes , and purposes , in such manner that he hates that which he loved before , & loues that which he hated before . I am of this opinion , that Mortification , and the hatred of the world , & of himselfe , is the proper counter signe , whereby a Christian knows himselfe to be the Son of God , and therefore the heire of eternall life . But I doe not understand , that this mortification , nor this hatred are at one throw ●…rfect and entire in the mind , and in the body of a man , who becomes the Son of God by acceptation of the Gospell , and by incorporation in Christ. Nor doe I understand that they are perfect , and entire no not in the minde only : But I understand , that the incorporation in Christ works this effect in a man who accepts the grace of the Gospell . For as before he accepted it , he delighted himselfe , and reioyced with his minde , and with his body in the honours , & in the dignities of the world , seeking them and procuring them , and keeping his intent principally on them , neither tasting , nor rejoycing of the principall and divine things , nor having any intent unto them , and therefore neither seeking , nor procuring them ; so after that hee hath accepted them , he hates in his minde that which he formerly procured , and sought , and loues that which before he despised , and fled , changing altogether his intent : And albeit his body repugne , , and contradict , being not as yet altogether mortified , it sufficeth that his minde stands changed as much as concernes the intent conformable to his knowledge . That which I say of men , & of the dignities of the world , I say also of the delights , and pleasures of the world , understanding that as the man , that accepts the grace of the Gospell , before hee doe accept it , is intent to seek and procure his pleasures , and his contents delighting his sensuality , and would if it were possible haue as many other corporall senses for to content , and satisfie himselfe sensually in the use of the creatures , and is grieved , and resents himselfe , when any of his corporall senses fayl him , or are in any kinde marred ; so after he hath accepted the grace he doth not onely not attend to that which he formerly attended , but on the cōtrary he is altogether intent to deprive himselfe of all that which may giue content and satisfaction to his sensuality , and is grieved that he is necessitated to satisfie it in any thing for the sustentation of of his life , & therefore would be deprived of his five senses , and rejoyceth when he finds himselfe deprived of any of them , or findes himselfe with any defect in any of them . All this I say a man begins to feel in himselfe suddenly as he accepts the grace of the Gospell becomming the Son of God. And I say farther , that as a man goes on growing in the incorporation in Christ , so he goes growing in his Mortification , in his hatred in quality and in quantity ; in quality , hating every day more that which hee hath begun to hate , because he knew it estranged from Christ , and unworthy of a Christian person incorporated in Christ ; hating it likewise with his body as well as with his minde , outwardly and inwardly , as are the things which in themselves are foule , and unclean , which things also men will hate , who with naturall light pretend to be iust , and holy : and in quantity , hating much more those those things which he hath begun to hate . For he begins the spirituall light being more cleare in him , he going on more distinctly knowing the things which appertain to a Christian man , and those things which doe not appertain to him he goes on hating more things ; first hating them with his minde , and reducing himselfe by litle and litle to hate them also with his body , and labouring that his hatred as well of the minde , as of the body , may goe on increasing in him . And this is properly the exercise of a Christian man for the whole time of his life . From all this discourse this is well gathered , that the countersigne , whereby I know that I am the son of God , that I am dead on the Crosse with Christ , is not the totall mortification , the totall hatred of the world , and of my selfe with my minde and with my body in all things , but the ●…eginning of mortification , and of the hatings , and in some principall things , when it is come without being procured or sought with humane industry , and when it continues in the mind , albeit the flesh , the sensuality will seek and procure the contrary , and albeit in that which is offered to it , it rejoyceth , and delighteth it selfe ; the minde standing free from that rejoycing , and from that delight feeling , displeasure , and trouble in those things , of which it is ●…orced through the frailty of the flesh , to take more then is sufficient to supply to its corporall necessities , in such manner as the body receives those things , and not the minde , a man feeling together with the satisfaction of his body affliction of the minde . And in this , that is , for a man not to take more of the creatures then that which sufficeth to serue to his corporall necessities , I understand cōsisteth that hatred , which Christ wil , that they who would be his members , should beare to their proper life . And I understand that S. Paul standing in this combate of his minde , would not that his body should take more of the created things , then that which sufficeth to maintain him aliue ; and his body would take more of them to satisfie and delight its sensuality . Hee felt that which he wrote to the Romans , Ch. 7. And since that went so with S. Paul , which hee himselfe in that place saith and confesseth , no Christian person is to esteem him selfe an alien from Christ , nor from the Christian Sonneship , because he feeles a livelinesse in his flesh , and because he feels not in every thing , and altogether the hatred of the world , and of himselfe , which it behoves him to have , that he may be perfect ; but feeling part of this Mortification , and of these hatreds , as hath been said , hee hath good cause to hold himselfe for the Son of God incorporated in Christ , & dead on the Crosse with Christ , and to attend in such manner to mortification , that it may so much grow , that hee may become like to Iesus Christ our Lord , who as S ▪ Paul saith , Pleased not himself : To him be glory for ever , Amen . CONSID. XCIII . That that suffering is most Christian , and most acceptable to God , in which he that suffers , finds least of his own will. ALL that we suffer in this present life , who attend unto Christian perfection , whether in the body , or in the mind , is either by our proper will , or by some others will. By our own proper will we suffer when wee depriue our selves of our commodities , and of our satisfactions ; And we suffer by others wills , when without our will we are deprived of our commodities , and satisfactions . Mans minde , as I have often said , is most arrogant , and being such it seekes in every thing it s own proper glory , and its own proper honour : And therefore according as the humane minde stands alive in us more or lesse , so wee finde more , or lesse satisfaction in that which we suffer . ●…f the minde stand much alive , we find much satisfaction in that which we suffer by our owne proper will , and litle in that which we suffer by others will ; And if the mind stand much dead , we find litle satisfaction in that which we suffer by our owne wills ; and much in that which wee suffer by others will. And this much , or litle satisfaction may giue us testimony of our mortification . The person which hath his minde much alive , alwaies feels and resents himselfe in those things which he suffers through others will , as well because hee doth not think that suffering that with patience he pleaseth God , it seeming to him , that it is because hee cannot choose ; as also because mans minde being most arrogant cannot suffer that violence should be offered unto it . The self same person who hath his minde much aliue , doth alwaies rejoyce , and content himselfe in those things which hee suffers by his own will , both because in suffering he thinks to please God , as also because where hee knows his own will , he alwaies findes satisfaction . On the contrary , the person who hath his minde much mortified , alwaies esteems litle , and hath suspition of that which hee suffers by his own will , as well because the principall thing , whereunto he hath intent , is to mortifie his own will , alwaies being suspicious of it ; as also because being in the midst of his own proper glory hee cannot well content himselfe with that suffering which is voluntary , knowing that it alwaies redounds to the glory and honour of him who suffers . And the selfesame person who hath his minde much mortified , doth alwaies much esteem , and content himselfe of that which hee suffers by the will of God , as well because he knows that what h●… suffers , redounds to the glory and honour of God , unto which thing he principally attends . Amongst those things which a man suffers by his owne will , being able not to suffer them if he would , I put Abstinencies , and Disciplines , Watchings , & Hayre-cloaths , with all that which is thereunto annexed : And amongst those things which a man suffers by anothers will , I put violences , Dishonours , Persecutions , Martyrdomes , Infirmities , Deaths , with all that which is thereunto annexed . The persons who haue by proper experience known what thing a live mind is , and what thing a dead mind is , or at least which is begun to be mortified , examining themselves by that which they shall have suffered , and shall suffer in both these manners , thatis , by their proper wills , and by anothers will , shall know that all that which hath been written is true , their knowledge answering to experience , and knowing it they will attend to mortify their mindes from good to better , untill they have reduced them to those termes , that in what they shall suffer by their own proper will , they pretend to help and serve them , who are the members of Christ , and to mortification , which faith , and the holy spirit worke in them , as I have otherwhere said : and that in that which they suffer by others will , knowing in all that , the will of God , and not that of men , and of other creatures , which cause them to suffer , they rejoyce themselves , and content themselves , pretending to satisfy unto the duty of piety , and to observe christian decorum . And I understand , that a man who suffers by others will , doth then attend unto the duty of christian piety , when comming into poverty by any occasion whatsoever , he contents himselfe therewith . The selfesame I say of dishonour , of corporall infirmities , and of death , with all other things which are of that quality . And then I understand , that the selfe-same man , who suffers by others will , observes christian decorum , when suffering for Christ he is contented to suffer , Glorying as S. Paul saith , in afflictions ! And for Christ I understand they suffer , who either for preaching the Gospell , or for teaching christian living , having the gift of an Apostle , or of a Doctor , are persecuted , evill intreated , dishonoured , and martyrized ; and they who for the christian life , in which a man attends to recover the image , and likenesse of God by the imitation of Christ , are esteemed base , murmured at , and slaundered ; and they who to accommodate , and satisfy them who are the members of Christ , and stand incorporate in Christ , deprive themfelves of their commodities , and of their satisfactions . And this voluntary suffering I hold to be the most proper to a Christian. They who suffering by others will : imitate Job , satisfy unto the duty of Piety , conforming themselves unto the will of God. And they who suffering by others will , and also by their own will , shall imitate S. Paul , shall observe the christian decorum : God having shewed in Iob a most efficacious example of patience in suffering by anothers will in naturall things , and in S. Paul a most divine example of animosity in suffering by others will in Christian matters . And in this discourse I intend eight things . The first , that according as my minde doth more or lesse content it selfe of that which it suffers by its own proper will , or by others will , I know that the mortification thereof is greater or lesser . The second , that in that which I suffer by mine own will , if I doe not suffer it for Christ , I seek mine own honour , and mine own glory , and mine own interest , and mine own profit . The third , that contenting my selfe with that which I suffer by others will , I doe satisfy unto piety , & observe christian decorum , and therefore seek the honour and glory of God. The fourth , that I ought to hold for certain , that all suffering of what sort soever it be , which without my will offers it selfe to me in this present life , is by the will of God. The fift , that as then I shall in my sufferings satisfy christian piety , when I shall imitate Job . The sixt , that as then I shall in my sufferings observe christian decorum , when I shall imitate S. Paul , in as much as he imitated Christ. The seventh , that they suffer for Christ , who preach him , who imitate him , and they who serve him in his members . The eight , that that voluntary suffering is most proper to a christian , that redounds to the profit of them who are incorporateed in Iesus Christ our Lord. CONSID. XCIV . Three sorts of Conscience : one by the Law naturall , and the other by the written Lawes : and the other by the Gospell . ALL men of the world , as I understand , frame their consciences with one of these three meanes : There are some , who attending unto naturall piety , which consisteth in this , that a man imploy himselfe wholly , and every one of the members of his body in those things for which he knowes God created him , and them , and that he serve himselfe of all created things properly for that , which God created them for . They goe forming their consciences by the law of nature , having a good , or bad opinion of themselves , according as they know their living is conformable , or not conformable to the duty of naturall piety . Those I understand by how much they have their understandings more illustrated to know that , whereunto they are bound by Naturall piety , and by how much the more they doe apply themselves to satisfy unto this obligation , so much worse opinion have they of themselves knowing that they faile much , and in many things to the duty of naturall piety , whereunto man through the depravation of originall sinne can by no meanes satisfy of himselfe . There are others , who attending unto the Hebrew piety , which consists in this , that a man should in every thing , and altogether live conformable to those Lawes whereunto he is obliged , or perswades himselfe to be obliged , observing them according to the intention of him that made them ; goe forming their consciences by that which they know of those Lawes , & having a good , or evill opinion of themselves according as they know their living conformable , or not conformable to that which the Lawes demand of them . These I understand by how much they doe the more know that whereunto those Lawes oblige them , and by how much they doe the more apply themselves to fulfill that obligation , so much have they worse opinion of themselves ; knowing that they faile much , and in many things unto the Hebrew piety , whereunto they have intent to satisfy , that being impossible unto them , as well for the blindnesse of their understandings , with which they can by no meanes penetrate to know properly the intention of him that gave the Lawes , and not knowing it they can never secure themselves to have satisfied unto them , in as much as through the rebellion of the Flesh , which as S. Paul saith , subiects not it selfe to the law of God , neither indeed can . There are other men , who hearing the voice of the Gospell , which promiseth remission of sinnes , and reconciliation with God to them who Believe in Christ , leaving to pretend naturall piety , and renouncing the pretence of Hebrew piety , embrace themselves with christian piety , which consisteth in this , that a man being incorporated by faith in Christ should esteem himselfe pious , just , and holy , notwithstanding that he doe not altogether satisfy naturall piety , nor to Hebrew piety , and moreover notwithstanding he doe not altogether satisfy to the duty , and to the decorum of christian piety . They , I understand , by how much they have their understandings more illustrated in the knowledge of the Gospell of Christ , and by how much they doe more apply themselves to give credit unto the Gospell , so much better opinion have they of themselves , forming their opinions not by that which they know in themselves , but by that which they believe of the Gospell , which God knowes , who doth not consider them by that which they are in themselves , but by that which they are in Christ. He doth not hold them for good nor for evill by that whereby they approach , or by that whereby they goe farre off from the duty of naturall piety , nor from the duty of Hebrew piety , nor for that they observe or not observe the Decorum of christian piety ; but for the fidelity , or infidelity , with which they persevere , or sever themselves from the Gospell and from Christ. The men that attend unto naturall piety , without having christian piety , are for the most part vitious ; for in them the flesh is made licentious . The men , that attend to Hebrew piety without having christian piety , are ordinarily superstitious , and are scrupulous ; nay from hence arise all the scruples , and all the doubts in those that are called cases of conscience . For men not being able intirely to understand the intention of him that gave the Law , it comes to passe , that a man not being able to certify himselfe to have satisfied unto the Law , goes procuring to satisfy with superstitions , and neverthelesse remaines with very great scruples , the which are the greater in them who stand most applyed to satisfy unto Hebrew piety . Besides that in the understanding of the intention of the Law there are so many opinions , as they are that goe about to understand it . In summe , whilest a man continues subiect to the law , having framed his conscience by the opinion which he himselfe hath of himselfe , he never comes to feele peace of conscience . The men that attend to christian piety , goe forming their consciences as I have said by the opinion which God hath of them considering them incorporated in Christ , and not by that which they know of themselves . According as christian piety goes being efficatious in them , so doe they goe on every day satisfying more and more unto naturall piety , and unto Hebrew piety , not to forme their own consciences by their own satisfaction , but to observe the duty of Christian piety , and the Decorum of the Gospell . In these only vices are not found , ●…or in them the Flesh is not licentious ; nay rather being dead on the crosse with Christ , goes by litle and litle mortifying it selfe . And in them only are no superstitions , nor scruples ; for they know that Christ hath freed them from all the Law , having satisfied for them ; and being free they have none any more to accuse them . And because they also know that God sets not to their account that which they faile to the duty of Christian piety , and to the Decorum of the Gospell , which doth amor●…●…ly oblige us to be like unto God , and to the sonne himselfe of God Iesus Christ our Lord. CONSID. XCV . That men are incapable of the divine Generation of the sonne of God , and of the spirituall Regeneration of the sons of God. AMongst the things in which human curiosity shewes her rashnesse , I hold it for a very principall to endeavour to have the science , and to understand the Divine generation of the sonne of God , in what manner the sonne is begotten of the Father , for what cause the Word of God is called the Son , or the sonne of God is called the Word . And I say that I hold this rashnesse very principall amongst the rest : for I understand , that humane intelligence is as uncapable to comprehend the divine generation of the Son of God , because this is a thing altogether alienated from that which he knowes , understands , and experiments touching his own generation , as the intelligence of a worme , which is bred of the corruption of the earth , is uncapable of the generation of mankind , that is , how one man is the sonne of another man , or one of the other Animal is the son of the other Animal ; because this is a thing most alienated from her own proper generation . And besides this I understand , that as in ●…ase a worme should come to understand in what manner a man is generated of another man , and would make other wormes to understand it , they would never be capable thereof , it being a thing altogether alienated from their generation : so supposing that some one man should come to understand the divine generation of the sonne of God , and would make other men understand it , they would never be able to understand , because it is a thing most different from their generation . And therefore extreme great is the rashnesse of men , who with their naturall light only will understand this divine mystery ; and also great is that of them , who will understand it being helped by the holy Scriptures in that language . And hence it comes , that albeit S. Iohn understood the divine generation of the sonne of God , and would give it to understand to men , they are not capable thereof , not understanding that , which according to S. Iohn the words signify , with which he would declare it ; as it were to say , what thing S. Iohn meant , saying Logos o●… Verbum : willing also to shew better the incapacity of humane intelligence in the divine generation of the sonne of God , I thinke on this wise ; that if it be incapable of the spirituall regeneration of them who being incorporated by faith in the sonne of God come to be the sonnes of God by adoption , how much more shall it be uncapable of the divine generation of the proper son of God ? Now the humane intelligence is uncapable of this spirituall regeneration , all they who are regenerated know by experience , knowing in themselves , that they should never have understood this divine mystery , if they had not experimented it ; and knowing also , that although they labour to make them capable who are out of it , they doe nothing at all ; as the worme also should doe nothing at all , which having understood how the matter of humane generation goes , would make other wormes capable thereof . This selfe-same I understand by that discourse , which S. Iohn tells , that passed between Iesus Christ our Lord , and the great Master of Israel called Nicodemus , who came to speak with him by night . And so it is , that Christ speaking unto him of the spirituall regeneration , whereby a man leaves to be the son of wrath , and becomes the son of grace , leaves to be the son of Adam , and becomes the son of God , Nicodemus with all his naturall light , withall his humane Sciences , and with all his intelligence of sacred Scriptures was so incapable of this spirituall regeneration , that Christ marveiling at it , said unto him , Art thou a Master in Israell , and knowest not these things ? And addes , If I have told you earthly things , and you believe not , how will you believe if I tell you Heavenly things ? Willing to say , If thou beest incapable of this spirituall regeneration , which although it be spirituall , is neverthelesse such , as is wrought here on earth , and in the men of earth ; how much more incapable wilt thou be of the divine generation to believe it , of which I would speak unto thee ; for as much as it is not done on earth , but in Heaven , and is not done in an earthly thing , but in an heavenly . Let this then be the conclusion , that it being true , that whilest a man is without the spirit , with all his naturall light , with all his sciences , and human learnings , and writings he is not only uncapable to understand the divine generation of the only begotten son of God , but he is also uncapable to understand the spirituall regeneration of the adopted sons of God. Let none be so bold without having obtained the spirituall regeneration , to presume to understand it , nor to speak of it . Nor let none be so rash , that without having obtained the spirituall regeneration , and having been admitted to those sacraries of God , unto which S. Iohn was admitted when he said , In the begining was the word , he should dare to will to understand it , penetrate , nor compasse it with his wit , and humane discourse ; holding for certain , that of this divine mystery they only are capable , unto whom by the will of God the proper son of God Iesus Christ our Lord will reveale it . CONSID. XCVI . That as then a man knowes himselfe a pilgrim in this world , when because God loves him , the world persecutes him . COmmonly all men esteem themselves cittizens of those places where they were borne , esteeming themselves pilgrims and strangers in all other places . They who pretend that every place is a mans country , esteem themselves strangers no where . They who being regenerated , and renewed by the holy spirit , are more then Man , esteeming themselves Cittizens of the Kingdome of God , and of eternall life , esteeming themselves pilgrims in all countries of the world . The first following sence goe after the judgement of sensuality . The second following the naturall light goe after prudence , and human reason . And the third following the spirituall light goe after Faith , Hope , and Charity . The first delight themselves of that which pleaseth sensuality . The second despising that which pleaseth sensuality seek their proper glory , and their proper satisfaction of their mindes . The third despising both the one and the other thing , love the honour of God , and the glory of Christ. The first the world loves . The second the world despiseth , albeit on the other side it prize and esteeme them . And the third the world despizeth , hates , and persecutes . The first God knowes not . The seconn God abhorres . The third God prizeth , loves and favours . Where I doe not understand , that God prizeth , loves , and favours this third sort , because the world despiseth them , abhorres them , and persecutes them , but that the world despiseth , abhorres , and persecutes them , because God prizeth them , loves them , and favours them . Farther I understand , that from their thus feeling themselves on one part prized , loved , and favoured of God , and on the other part despised , persecuted , and hated of the world , it redounds , that they following where the holy spirit leads them , running after Faith , Hope , and Charity , esteem themselves Pilgrims in this present life , esteeming themselves Cittizens of eternall life : Esteeming themselves Pilgrims in this present life , they live like Pilgrims , having no intent to inherit in this present life , nor to rejoyce of that which they rejoyce , who are Cittizens thereof , and so they passe lightly through all these things , setting affection to none of them . And holding themselves Cittizens of eternall life , they begin to live , as they live there , and they have intent to inherit in it and to rejoyce in that which they rejoyce in , who are cittizens thereof , and herein they set their affections . They I understand that albeit the remembrance of death frightens them in regard of the sence , in regard of the livelinesse that is in them in their affections , and appetites in regard of esteeming themselves Pilgrims in this present life , and cittizens of eternall life , it comforts them , and gives them content , considering that death is the end of their Pilgrimage . They who albeit they be indeed prized , loved and favoured of God are not yet despised , hated , and persecuted of the world , doe not as yet esteem themselves Pilgrims in this present life , not being handled as Pilgrims , albeit they esteem themselves Citizens of eternall life , in as much as they know , that they are prized , favoured , and loved of God. It is true indeed , that this estimation is not entire , nor perfect in them , untill that the world knowing them prized , loved and favoured of God , begins to handle them as Pilgrims , despising them , hateing them , and persecuting them . For as then they feeling themselves handled by the world as Pilgrims , have recourse to Christ , and recourse to God : and being as they are more prized , more loved , more favoured of God , and more illustrated in the knowledge of eternall life , they esteem themselves Pilgrims and strangers in this present life , in such manner that however afterwards the world returne to prize , love , and use them well , they doe not leave to esteem themselves Pilgrims , and to hold it good to goe out of this pilgrimage . Here I understand two things : The first , that it is Gods will , that they whom he loves should live as Pilgrims . And the second , that between them who hate the world , because they are persecuted of the world for piety , and them who hate the world for other respects , there is this difference , that these second although they bear hatred to the world , whilest they are despised of the world , and would be contented to goe out of the world , when the world returnes to prize them loving the world they would by no meanes goe out of the world . And the other after that they once hate the world seeing themselves despised hated and persecuted of the world , they never more returne to love the world , how much soever it love , and esteem them . This difference proceeds from hence , that following the light of the holy spirit , and being illustrated in the knowledge of eternall life , they doe alwaies hold themselves for pilgrims in this present life , and alwaies hold themselves for Cittizens of the Kingdome of God and in eternall life , and therefore hate this life , and rejoyce to goe out of it . On the contrary the other following the naturall light have no certainty of eternall life ; and if they have any , they doe not stand sure to be well in it , & therefore they doe not altogether hate this life , nor rejoyce to goe out of it . In this discourse christian persons shall understand , that they are to esteem themselves pilgrims and strangers in the world in this present life , and that they are to esteem themselves Cittizens of the Kingdome of God , and of life eternall : And that if so be the feeling themselves very fearefull of death shall make them know that they are not come to this to esteem themselves pilgrims , they ought with continuall prayer to pretend it , being certain , that by how much more perfectly they shall stand therein , then they shall be most like to Christ , and most like to God , who have been and are in this present life strangers and pilgrims , and like such have been , and are used . And to every Christian person it appertaines to procure to be like to God , and to the sonne of God Iesus Christ our Lord. CONSID. XCVII . Whether Iustification be a fruit of piety ; and whether piety be a fruit of Justification . WIlling to examine between these two gifts of God , Piety and Justification , which of them may be said to be the fruit of the other , that is , whether piety be the fruit of justification , a man being first just , before pious , or whether justification be the fruit of Piety , a man being pious before just ; and willing in this matter to proceed with order as it were , I first say , that by Piety I understand the true divine worship , which consisteth in worshipping God in spirit , and in truth , Iohn 4. approving with the minde whatever God doth , holding it for just , holy , and good . In this signification I understand S. Paul useth this word Piety : 1. Tim. 3. And I say , that by justification I understand the purity of conscience which dares appear in judgement , such as was S. Pauls , when he said there is laid up for mee a Crowne of righteousnesse , &c. Passing on farther I understand , that calling into counsell for the making of this examination the naturall light , prudence and humane wisdome , shee will alwaies say , and affirme , that justification is a fruit of piety , understanding that one cannot have justification , and purity in his conscience , if he doe not first adore God in spirit and in truth , giving unto him that which it ought to doe as his creature ; and that suddenly when he gives to God that which he ought to give , hee is iust having cleannesse in his conscience . And so it is resolved , that Iustification is a fruit of piety ; since from a mans being pious it redounds that he is iust . Farther I understand , that calling into counsell for the making of this triall the holy spirit , and the Christian spirit , he will say and affirme , that Piety is the fruit of Iustification , understanding that a man cannot haue Piety , worship God in spirit and truth , if he be not first iust accepting the Gospell of Christ making Christs iustice his , and understanding that instantly when a man believing is iust , he begins to haue Piety adoring God in spirit and truth . And so it is resolved , that Piety is a fruit of Iustification : for a man is first iust , then pious . If that were true which naturall light saith , prudence and humane wisdome for the selfesame cause it would follow , that there hath not been , nor is , nor shall bee a pious man , I would say , who should giue entirely , & compleatly unto God that which he ought to give . And it being true , that which the holy spirit , and the Christian spirit saith , it well follows that there hath been , is , and shall be a great number of iust men : for there haue been , are , and shall be many men , that haue been , are , and shall bee iustistified by Christ , accepting , and making Christiustice theirs . Men that Iudge , that Iustfication is a fruit of piety , by the selfe same case give testimony of themselves , that they iudge by naturall light , by prudence , & humane wisdome , as Plato , and Aristotle would have iudged , who had no notice at all of Christ. And in very truth , I knowe not what they think of Christ , of the Christian businesse , nor of the Gospell . The men that iudge that Piety is a fruit of Iustification , by the selfesame case give testimony of themselves , that they iudge by the holy spirit , by the Christian spirit , as S. Peter and S. Paul iudged , who largely knew Christ , and had the spirit of Christ. They haue this opinion of Christ , that in him God chastised all our sinnes , that is , all that wherein we faile unto that which as the creatures of God we are bound to give unto God. They think of the Christian businesse , that it is a living under the goverment of the holy spirit in holinesse and iustice . And they think of the Gospell , that it is a Proclamation that compriseth these two things , Remission of sinnes , and Iustification by Christ ; And the regiment and goverment of the holy spirit : Of which two things they enioy , who believing in Christ accept the Gospell . From all this discourse I gather , that they who understand Justification to be a fruit of Piety , follow Plato and Aristotle ; And that they who understand Piety to be a fruit of iustification , Iustification being a fruit of Faith , follow S. Paul and S. Peter . It is also gathered , that this name Piety understood in the manner in which it is here understood , it cannot be attributed to God , because he owes no man any thing . Nay on the contrary every one owes to him . And that which he doth with us , is not for piety , is not for debt , nor for obligation , but for compassion , for mercy and for liberality , being in every thing towards us compassionate , mercifull , and liberall ; Which ought principally to be known in this , that he put all our sinnes on his pretious son Iesus Christ our Lord , to put on us the iustice of the selfesame Iesus Christ our Lord. CONSID. XCVIII . How that is to be understood , that the holy Scripture saith , attributing condemnation sometimes to infidelity , and sometimes to evill works ; and salvation sometimes to Faith , sometimes to good works . AMongst those things in holy Scripture , which give molestation to Christian persons , who having faith feel within themselves the fruit of Faith , that is , Iustification , and the fruit of justification , that is , the peace of conscience , when they will examine with them their conceptions , their spirituall feelings , I hold for very principall this , that feeling themselves justifi'd by Faith , & consequently with peace of conscience , cannot understand for what cause Christ speaking of the day of Iudement , saith , that he will condemne some because they have not done well , and will save others , because they haue done well : Nor for what cause S. Paul saith , That God will render to every man according to his works : Rom. 2. And S. Peter , That God will iudge every one according to his works . At which they so much the more marvell , in as much as the same Christ saith , that he that believes shall be saved , and he that believes not , shall be damned . And the selfesame S. Paul saith , that the Faith of the heart iustifieth , and the confession of the mouth saveth . And the selfesame S. Peter attributes the salvation of the soule to Faith. And from their not understanding of this matter it comes to passe , that every one of them thinks in this manner ; If God be to judge me according to my works , there is no doubt but he will condemne me ; for there is not in them any goodnesse ; nay in those which seem best , there is more contamination of selfe-loue , interest , and proper glory , in such sort , as if I be to be judged by my work , it will goe ill with me . Whereupon being desirous to take away this molestation , and this scruple of Christian persons , and spirituall , and to salve the intelligence of the holy Scriptures , in such sort as they should not contradict themselves , I think thus , That in good or evill works God cōsiders not the quantity , but the quality , which consisteth in the minde of him that doth the works in the thing wherein he implies it . That this is true in evill workes needs no proofe : and that it is true in good works is evident by that which Christ saith of them that cast their monies into the Treasury of the Temple , praysing the minde of him that did the works , And it is evident likewise by that which the selfesame Christ saith speaking of the day of judgement , where he doth not say that hee will saue them who haue bin charitable simply , but they that have been charitable with himselfe , that is , they who believing shall stand incorporated in him . Whence it seems that Christ saith , that he will saue them who haue used charity with him , and condemne them that haue not used it . Now it being cleer , that they cannot work with a pious minde , but only who are pious , and holy ; nor can know Christ in his members to use charity towards him , but they onely , who appertain to the selfesame body of Christ , it is clearely approved , that none can work well , work Christianly , but those who are the members of Christ , those who haue the spirit of Christ , and are pious , and holy , and just , and believe in Christ. And this being approved it is likewise approved , that it is the selfesame in holy Scripture to say , That men shall be saved by their good works , and condemned by their evill works ; and to say . That they shall be saved by their Faith , and condemned by their Infidelity . Whereupon Christian persons are to two things . The one , That they only work well for holding themselves justified by Christ , they doe not pretend to justifie themselves by their own good works , and so working they work purely for the loue of God , and not for their own proper loue , as those men work , who not holding themselves justified by Christ , pretend to justifie themselves by their own good works , and so working for their own proper loue , proper interest , and not for the love of God , they noe not work well ; for their works doe not please God , cannot be called good works . The other , that God judging them according to their works , will not put to their accompt the contamination that he shall know in them , having pardoned them originall sin together with all that which they haue from this evill root . And because he will put to their accompt the Faith which he shall haue given them , and the purity that shall be in their works whether few or many , in as much as they shall be the fruit of Faith. And so God shall saue them , shewing in the outward judgement , that he saves them for their good works , saving them indeed by the Faith , which he shall have given them . God shall iustifie the sentence with which he condemnes the impious , & superstitious , and shall save the pious , and holy , alleaging the outward works of the one , and the other ; the living with holinesse and iustice on the one part , and the living with iniustice , and impiety on the other part . But this shall not be but for men who know not , nor see not but in the outward . And in the self same sentence they who know , and see the inward , the root whence this living & working on the one part , and this living and working on the other grow , they being more then men by the Christian regeneration , shall know , that Faith hath saved them that shall be saved , and that infidelity shall haue condemned them that shall be condemned . Here may an impious person say to me willing to calumniate holy Scripture , and a superstitious willing to canonize his own superstitious works ; If this which thou saist be true , what need were there to make mention of works Were it not better that the Scripture stood solid in saying that whosoever shall believe shall be saved , and whosoever shall not believe , shall be condemned ? To them I will answer three things . The first , that from their not understanding the Scriptures it proceeds , that they finde inconstancy in them , and they would not finde it , if they understood them , & they should understand them , if they would not understand them with prudence , and humane reason , which is incapable of the things which are of the spirit of God , such as are the holy Scriptures . The second , That God having as it hath been said to iustifie his sentence before men , who see not but the outward , it is necessary that hee should alleage the works which are outward , those which give testimony of the Faith of him who believes , and of the infidelity of him who believes not . And the third , That all men being most ready to work evill , and most slow to work well , it seems a necessary thing , that the holy Scripture should use this manner of speech to refrain the pronesse to evill , and to incite the slownesse to good , to the end , that as they who now feel the Regeneration , and Christian renovation , should depart from evill , and apply themselves to the good , onely for the duty of the selfesame regeneration , and renovation , to observe the Christian decorum , not to grieve , nay rather to reioyce the holy spirit . So they also who begin to feel themselves regenerated , and renued , shoul doe the selfesame to make firm their vocation , and to work their salvation . And that should they also doe , who doe not know the regeneration , nor renovation , for feare of being condemned . And so even these should be lesse evill : And they being lesse evill should be more good for their proper interest ; untill such time as having begun to feele the affections of the Christian regeneration , and renovation , they also may be good , not doing evill , and doing good not now for feare , and for interest , but onely for the duty of Christian persons incorporated in Iesus Christ our Lord , to whom be glory forever . CONSID. XCIX . Whence it proceeds that men b●…eve not that all our sinnes were chastised in Christ , or they believe is with difficultie . COnsidering the extreme difficulty , wherewith men bring themselves tobelieve the Gospell , the good news of the Remission of sinnes , iustification , and reconciliation with God for the iustice of God executed on Christ , For as much as they also who believe by revelation , and divine inspiration , finde more difficulty in believing this Remission of sinnes , Iustification , & Reconciliation , then all other things besides , which the Christian Church believes , I haue many times set my selfe to think whence this difficulty may proceed , And lastly I am come to this resolution , that to believe this . Remission of sinnes , Iustification , and Reconciliation a man findes in himselfe the contradiction of his evill conscience ; and from hence it comes , that with extreme difficulty they who belieue by divine Revelation , and divine Inspiration , bring thēselves to hold themselves for just : They who believe by opinion , and relation being never able to bring themselves to this . They who believe being inspired , untill they finde peace in their consciences , doe not entirely belieue the Gospell . And finding peace in their consciences , the inward contradiction ceasing , the difficulty of believing the Gospell is taken away . They who believe being taught , as they never finde peace in their consciences , they never believe the Gospell : For the inward contradiction never ceaseth , that not ceasing , neither doth the difficulty in belieuing cease ; nay whilst the contradiction lasteth , the difficulty may be called impossibility . Men doe easily believe by relation of holy Scriptures , that God is most omnipotent , most just : They believe , that Christ is most innocent , and pure from all sin : They believe that Christ suffered by the will of God : for in none of these things they finde inward contradiction which sufficeth to cause that they should not believe that which holy Scriptures affirme . And not to exclude the benefit of Christ they believe also that Christ satisfied for originall sin ; for neither in this doe they finde contradiction , in as much as their consciences not accusing them of originall sin , they not knowing their own proper fault therein , they easily bring themselves to believe , that without their proper merit that is pardoned unto them , wherein they know not their own 〈◊〉 . And when it comes to the point to believe that Christ satisfied God for the sinnes that every one of them commits , albeit they haue the Scriptures which most largely giue testimony thereof , nay all they in conformity preach this , suddenly they draw back , because they finde the inward contradiction in their own consciences , and so they resolve to restrain the benefit of Christ only to originall sin ; understanding it after their own manner : or to enlarge it also to their proper sinnes , but with the addition of proper satisfaction . As if Christ had said , I haue satisfied for the sins of you all , but with condition , that every one should satisfie for his own . And they consider not the injury which herein they doe to Christ , they consider it not because they feel it not , and they feel it no●… because they know not Christ. They who by Gods gift believe , that God is most iust , that Christ is most innocent , that it was the work of God that Christ should suffer , and that he suffered for originall sin , in the end reduce themselves to believe , that through Christs sufferings they get remission of sinnes , and are iust , and are now in the grace of God reconciled with God : considering in this manner , if God be most just , if Christ be most innocent ; if that which Christ suffered , he suffered by the will of God , and the will of God was that hee should satisfie for originall sin , it is also true , that men who haue obtained the whole pardon of their sins , are iust , and are reconciled with God , since from originall sin it comes to all to be sinners , uniust , and enimies of God , and it comes for us to doe things , whereby we grow in iniustice , & in enmity . With this Consideration they pacifie their consciences , and facilitate their believing , and hold for certain , that they who doe not believe this , either doe not believe that God is most iust , or doe not hold that Christ is most innocent , or doe not believe that it was Gods will that Christ should suffer , for if they did believe it , they would believe that which followes , that is , that he suffered not for himselfe , but for them , and so would holde themselves for Iust. Here I understand all this , First , the blindnesse of humane wisdome , which is not capable of the truth which the Gospell preacheth . Secondly , the ignorance of men , who not understanding whence this incapacity comes doe not attend to remedy but to cover it . Thirdly , that Christ satisfying for originall sin he satisfied for all that which wee sinne through evill inclination , which is naturall unto us through originall sin . Fourthly , that the faith of them who believe being taught , neither quieting , nor pacifying their consciences , doth not facilitate them to believe that all our sinnes were chastised in Christ. Fiftly , that the faith of them who believe inspired , quieting and pacifying their consciences facilitaeth them to believe , That all our sins were chastised in Christ. And so it is , that they who haue this infpired faith , proving and experimenting in themselves the truth which the Gospell preacheth , come to understand by experience that which at first they believed by inspiration . First they believe that Christ was chastised for them . For so the Gospell preacheth unto them , and they are inwardly moved to believe that is true . Afterwards finding peace in their consciences they understand in what manner Christ was chastised for them . They who doe not believe it , or believe it , not being inspired , but taught , never finding peace in their consciences , never understand that saying of the Prophet being fulfilled in them , Except you shall believe , yee shall not understand Esay . 7. CGNSID . C. That the fruits which in Christian Persons in the beginning of their Incorporation in Christ seem of the spirit , are of the flesh . SEing by experience that almost in all persons , who accepting the Gospell come to be incorporated in Christ , in the begining of their incorporation there are found certain tasts and feelings , and certain desires and vehemencies , and certain intelligences of holy Scripture of the Christian buisinesse , and certain teares , all which seem to be of the spirit , and is altogether of Flesh , and as matter of the Flesh in time dries , and falls . And willing to understand whence this proceeds , I have considered , that to every one of thē , who are incorporated in Christ , that befalls , which to a branch , which being cut from one tree is grafted in another . I would say , that as that branch would not produce the fruit which it doth , if it were not grafted in that tree ; but that first fruit is as it were altogether of the sappe which it brought with it from the tree , from whence it was cut : so the person incorporated in Christ would not have the tasts or the feelings , nor the vehemencies , nor the desires , nor the intelligencies , nor the teares which he hath , if he were not incorporated in Christ ; but that is as it were all Flesh , affection of the flesh , and complacency , and satisfaction of the flesh , which standing yet alive , and not able to satisfy itselfe , nor to please it selfe in carnall matters , pleaseth it selfe and satisfieth it selfe in spirituall matters . Whence I understand , that every person who comes to be incorporated in Christ , may rejoyce himselfe of those tasts , and feelings , of those desires , and impetusses and of those intelligences , and teares , in as much as they assure him , that he is incorporated in Christ ; for as much as he should not have any of these things , if he were not partaker of the incorporation . And I understand , that holding them for fruits of the flesh and not of the spirit , by the sappe of that root of Adam , & not of that root of Christ , he ought to cast them away , and to cut them off , no waies feeding himselfe with them ; for that would befall him which befalls many persons , who feeding themselves with such meat , perswade thēselves to live in the spirit , and live in the flesh . And I understand , that they ought to have intent , that there should be nothing found in them , but that which is of the spirit , and of the root of Christ , in which he stands incorporated , and as it were engrafted , holding for fruit of the root of Christ , humility , meeknesse , patience , the despising of himselfe , the denyall of his own proper will , the obedience to God , charity : for all these things were seen in Christ whilest he conversed corporally amongst men : and unto these doth God inspire us , and the spirit of Christ moveth us . And these shine out in them , who stand perfectly incorporated in Christ ; and the fruits redound to the Glory of God , and to the glory of Iesus Christ our Lord. CONSID. CI. Whence it proceeds , that the impious cannot believe ; that the superstitious believe with ease ; and that the pious believe with difficulty . IN the Impious I consider the impossibility in believing ; and I call them impious , who make profession to be the enemies of God , as Pharaoh , and as the Scribes , and Pharises , who were contrary unto Christ. In the superstitious I consider the facility in believing ; and I call them superstitious , who not being pious make profession of piety , and believe that they are pious . And in the pious I consider the difficulty in believing ; and I call them pious , who having by the Spirit accepted the generall pardon , which the Gospell offers unto us , attend to confirme themselves in it , and to live in this present life , a life like unto that , which they are to live in life eternall . The impossibility of the impious I understand consists in this , that God blindes their eyes , and shuts their eyes , and shuts their cares , and harde●…s their hearts , to the end that not knowing the generall pardon , which is intimated unto them , they doe not believe it , and so doe not obtain salvation . This S. Iohn understood in this manner , when he said , therefore they could not believe , because Esaias said again , he hath blinded their eyes . Nay this very thing Christ meant , as it is proved by the three other Evangelists , and S. Paul understood it , as S. Luke testifieth the last of the Acts. The facility where with the superstitious believe , I understand proceeds from their believing with humane wisdome , from believing by opinion , and by relation , and from believing by use , and custome , they holding it for impiety to doubt . That this is true is approved by this , that amongst those true things which they believe , they believe many other false things , and they believe the false things more then the true . Nay they doe not believe that which is the foundation of all true things , that is , the remission of sinnes , and the reconciliation with God by the justice of God executed on Christ. And I say they doe not believe it ; for if they did believe it , for the selfe-same reason they would leave to be superstitious , and would be pious . The difficulty wherewith the pious believe , I understand proceeds from human wisdome , from evill conscience , and from the livelinesse of mind , and from the lasciviousnesse of the flesh , and it proceeds from human wisdome : for by how much they goe on the more procuring to certify themselves in the faith , so much the more contrast , and impediment doth human wisdome goe making against them in it . That this is true , is approved by this , that because they principally procure to certify themselves , and confirme themselves , that all their sinnes were chastized in Christ , in this they who are Christians , finde more contrast , then in all other things which they believe . It proceeds from evill conscience , in as much as it accuseth a man as the enemy of God : and therefore he with difficulty assures himselfe in that which the Gospell believes , that God hath now pardoned him , and holds him for his friend . That this is true is approved by this , that instantly when a man findes peace in his conscience , he stands confirmed in the faith , in such manner that he is , litle sollicited to doubt . It proceeds from the livelinesse of the mind , and from the lasciviousnesse of the flesh , in as much as mans mind being a friend to life , and his flesh being a friend to reioycing , doth eagerly combat against the faith , understanding , or divining , that faith slaies in a man the livelinesse of the mind , and mortifies the lasciviousnesse of the Flesh. That this is true is approved by this , that according as the vivacity of the minde goes dying in a man , and the Lasciviousnes of the flesh , so the beleiving goes on facilitated . But it is not to be understood , that the death , nor the mortification are those things , which facilitate to believe , but that faith being that which kills us , and mortifies us , the believing is facilitated in us , the forces being taken away from our enemies ; I say from them , which make difficult to us our believing , in such manner as humane prudence , an evill conscience , and the vivacity of our minds with the laciviousnesse of our flesh are three Instruments , whereby the evill spirits serve themselves to make difficult our believing to us , who believe by Revelation , and by divine Inspiration , nay with these three selfe same Instruments I understand that the beliefe of the generall Pardon is hindred to the superstitious , who with ease believe all other things : and with the same I understand the believing is made impossible to the impious , whom God hath made blind , deafe , dumbe ; there being in all that is in the impious , in the superstitious , and in the Pious selfe love for the Principall enemy . And certainly it is true , that from it proceeds the contradiction of human prudence , from it the contradiction of the evill conscience , and from it the repugnancy of the livelinesse of the mind , and of the lascivious●…esse of the flesh . That this is true , is approved by this , that if there were no proper love , a man would not be so curious in willing to assure himselfe of the Christian verity , he would not be so scrupulous in his conscience , nor would so much repugne against the death of the livelinesse of the mind , nor to the mortification of the lasciviousnesse of the flesh , and so the contradictions would cease , and the contradictions ceasing , the difficulty of believing would also cease . From all this discourse this resolution may be taken , that if the wicked would be free from the impossibility in believing , they must attend to renounce their proper love , if they can : And that if the superstitious would know that they are not pious , that they doe not believe as they ought to believe , nor that which they ought to believe , they must attend to dispoile themselves of their proper love as much as they can : And that ●…he Pious who shall feele themselves molested with the difficulty of believing , and would take away the difficulty , and so facilitate the believing , they must travell to disenamour themselves of themselves , and of the world , and to enamour themselves of God , and of Christ. This they shall doe considering the evill that is in themselves , & in the world , and the good that is in God , and in Christ. I say that this consideration will be very profitable to them , so that it alwaies goe ac●…ompanied with prayer , praying God , that he would disenamour them of themselves , and of the world , and that he would enamour them of himselfe and of Christ ; and that he would slay , and mortify in them all that which is flesh , and humane prudence , to the end they may be capable of so great a quantity of faith as may suffice to cause , that they never come to doubt , nor to stagger in it , being to him alway loyall , and faithfull , as belongs to them , being made his sons by the incorporation wherewith they stand incorporated in his only begotten son Iesus Christ our Lord. CONSID. CII . That Christian faith hath necessity to be confirmed with experience : Of what kind the experience is , and how it is obtained . BElieving being the foundation of the Christian businesse , which consists in accepting the generall pardon by the justice of God now executed on Christ , it seemes a proper thing , that a Christian should exercise himselfe in those considerations , which appertaine to believing . And so amongst other things which I have considered about believing , this is , that a man never stands solid , and firme , and constant in the Christian faith , untill he have in himselfe some experience of that which he believes . And it is as certain , that he holds so much firmenesse , as he holds of proper experience ; and no more at all . It befalls us that believe with the Gospell that which comes to passe to us with a very wise and spirituall man : I would say , that as whilest we believe the wisdome , and spiritualty of this man by relation of othermen , we are in such manner disposed , that other men comming , who make us contrary relation , we shall change the opinion which we had of him , or at least we shall doubt of it , untill having strict familiarity with such a man we know by experience , that the relation is true which was made us , for as then no man is able to perswadeus the contrary : even so likewise whilest we believe that which the Gospell saith , that God chastized all our sinns in Christ , by their relation who preach the Gospell to us , we stand in hazard , that other Preachers comming , which should tell us the contrary , we shall believe in another manner , or at least we shall doubt of the first preaching , untill that we having experience of that which is preached unto us in the Gospell , stand firme , and constant in that which we believe , all the men of the world being unable either to change , or alienate our faith in any manner , after that it is confirmed by proper experience . Whence I understand that the first and principall intent , which we ought to have , who accept the Gospell , believing that in Christ God hath chastized all our sinnes , is to get the experience of this , to the end that our faith being ●…o confirmed no man may be able to sever us from it , nor to make us doubt thereof , nor to stumble , as they are able , whilest our faith is not confirmed with experience . And if any man shall aske me , how the experience offaith is g●…tten ? I will answer him , that then a man hath experience of that which he believes , when he hath peace in his conscience , it seeming to him , that he can appeare in the judgement of God with that selfe-same security wherewith he would appeare , if he had lived with that innocency wherewith Christ lived , and had by Gods will suffered that , which Christ suffered . Farthermore I will answer him , that mortification , and vivification are most efficacious experiences , by which our Faith is confirmed , in as much as they only , who believe , know themselves just in Christ , have mortification , and have vivification . And if another shall aske mee , saying , how shall I doe , who believe , to confirme my faith with experience ? I will answer him two things . The one , that he dispoile himselfe of all justifications , that are without Christ , as well of those which consist in not doing , as of those which consist in doing , and that embracing himselfe only with the justification which is in Christ , which doth consist in believing , he travell with prayer to God , supplicating him , that he would make him feel the peace of conscience , that he would mortify him , that he would make him alive : and the Other , that he keep very strict accompt with himselfe , with his workes , with his wordes , and with his thoughts , with intent to know in all these things how much mortification , and how much vivification he hath gotten ; and with intent also to mortify himselfe , and to make himselfe alive every day , more pretending to get this Christian experience , with which the Christian faith is confirmed . And to him that would consider to have the scien●…e , how he ought to doe to dispoile himselfe of his own iustification , and so as well of those that confist in not doing , as of those , which consist in doing , I should say unto him , that of those which consist in not doing he shall dispoile himselfe , knowing that if he doe not kill , if he doe not rob , if he be no fornicator , if he doe no injury to his neighbour , it is either because he is not inclined thereto , or because he feares the shame of the world , or the punishment wherewith such sinnes are punished in this life . And of this he may certify himselfe , considering that he forbeares not to doe other things , unto which he is inclined , which are not so shamefull in the world , nor are not chastized in this life ; such as are ambition , honour , proper satisfaction , and proper reputation . And I will say unto him also , that of the things which consist in doing he shall dispoile himselfe , knowing on one side the superstition which he hath put in some of them , and on the other side the selfe love with which he hath contaminated , and defiled the other . And in this manner he shall come to these termes , that knowing himselfe in himselfe deprived , & dispoiled of all justification , he shall be constrained to embrace himselfe with that which the Gospell offers unto him , shewing unto him , how God chastized all our sinnes in his only begotten son Iesus Christ our Lord. CONSID. CIII . Against the Imagination , with which our Christian Faith is troubled . THat which I haue ofttimes said , that for a man to bee sollicited to doubt , is a signe of Christian profiting , I now return to consider . For I understand that such sollicitation growes from a mans willing to believe , and from his desiring to stand firme , and constant in the Christian Faith , in the generall Pardon which is intimated unto men in the Gospell . The impious are not sollicited to doubt , because they neither will , nor desire to believe , Nor the superstitious neither are sollicited to doubt ; For believing with humane , and earnall wisdome they haue none to sollicite them to doubt . They who have made progresse in Christian living are litle sollicited to doubt : for having with much experience confirmed their faith , they haue disarmed their enemies , I say those that did sollicite them to doubt . And here I understand , that men are uncapable of being able to haue so much Faith in the , that they should be altogether freed from being sollicited to doubt , and therefore God gives them the Faith according to their capacity , as we doe not put so hot water into a glasse vessell , as into one of earth , nor into one of earth , as into one of bra●…e , accommodating it unto the capacity of the vessell , not willing it should be broken ; in such sort as the much sollicitation to doubt remaines only for them , who having left impiety , and being here freed from the deceit of superstition , begin to accept by the holy spirit the generall pardon which the Gospell publisheth , and begin to bring forth ●…uit in Christian living , and goe profiting in it . For they desiring to believe finde alive in themselves humane prudence , of which the evill spirits serve themselves to sollicite them to doubt . And so it is , that when one of these persons renouncing , and leaving his own justifications , those which consist in doing , and those which ●…onsist in not doing , will embrace himselfe with the justice of Christ , which the Gospell offers unto us , when through his own imperfection hee sees it not so cleare , and discovered , as he sees corporall things , and those which consist in humane prudence , he is suddenly tempted , and sollicited to doubt of the truth , which the Gospell affirmes : Whereupon such a person ought suddenly to remedy to the temptation in this manner . First , he shall hold for a certain countersigne of his profiting in Christian Faith to be sollicited to doubt , and he shall say , If I had not a will and desire to believe , I should not be sollicited to doubt , as I was not sollicited when I did not stand in this will , and in this desire , and so he shall come to quiet himselfe with this matter , whereby the Divell procures to disquiet him . And if there shall come a fancy to him to say that his doubting is of the same quality with that of them who doubt without spirit , he shall say it is not true ; for they who doubt without spirit feele no distast in doubting , nor desire not to be free ; and I feel distast in doubting , and desire to be free of it , and consequently am certain that my doubting is not of that quality with that of theirs who doubt without spirit ; I would say , without being tempted , and sollicited to doubt , because they desire to believe . Secondly , he shall think thus , if this Christian faith were not a spirituall and divine thing , it would not finde in me the contradiction which it finds , as those things haue not found contradiction in me , which were not spirituall nor divine , but superstitious , and humane , in which I would perswade my selfe . And in this manner the contradiction , with which the Divell would disquiet him , shall bee an instrument to him to quiet him . Thirdly , he shall think this : If this Christian faith were not the gift of God , I should not feele in my selfe the new desires to please God , to stand alwaies united with God , to see him glorified and sanctified of all men , which desires after that I haue in earnest applied my selfe unto it I seel . And in this manner with the experience of the love of God he shall certifie himselfe of the truth of that which the Gospell affirmes . Forthly he shall think thus : If this Christian faith were not a spirituall , and divine thing , it would not haue begun to giue me an abhorring of corporall things , humane , and of the world , the which albeit I doe not altogether abhorre , I am at least come to this , that I doe not loue them , I doe not procure them , I doe not desire them as I was wont . And in this manner by experience of mortification he shall confirme himselfe in the Christian truth . Fiftly , he shall think thus : If I knew any other better thing then this , or at least that were equall to this , with which I might appeare before the iudgement of God , I should indeed haue cause to doubt of the truth of this ; Now I knowing no other thing better , nor other thing such as it is , I haue no cause to doubt . And in this manner he shall certifie himselfe that he is come upon the gaine , and not on the losse , and that in persevering in this Christian faith he cannot loose , but gaine . And if it shall come into his fancy to say that he might loose much in case that which the Gospell saith were not true , in as much as hee should attribute that to Christ , which were not due to him and it not being due to him hee should come to offend the glory , and the maiestie of God ; he shall instantly haue recourse to experience , and think thus ; After that I know my selfe pardoned through Christ , and reconciled with God through Christ , acknowledging my selfe dead with Christ , and raised up with Christ , and expecting my glorification with Christ , I know , and feel , and finde in me the beginnings of mortification through the despisall of the world , and of my selfe ; and I feele the beginnings of vivification through the loue and affection to God , to the glory of God and to the will of God. And these principles are good . And it being true , that from an evill cause never comes a good effect , it is true also , that the cause is good , whence this effect is growne . And therefore it is most certain and true that which the Gospell publisheth and affirmeth : That God having put on Christ all our sins , and having chastised them all in Christ he hath pardoned us all , and hath reconciled us with himselfe by Christ ; which pardon , and reconciliation all they which believe enioy . Here the Christian person shall stay himselfe , who willing to embrace himselfe with the iustice of Christ shall be disturbed with the perswasions which shall sollicite him to doubt , and shutting the dore to them which may come , shall recommend himselfe to God saying with Hezechias , Lord I suffer violence , answer for me . Isaia . 38. And let him be sure , that God will help him , fulfilling with him that which he promised by David , where hee saith , I am with him in trouble , I will deliver him , and bring him to Honour . CONSID. CIV . That Baptisme through the Faith of the Gospell is efficacious even in Children , who dye before they come to the age to be able to approue their being Baptized . TAking occasion from that which S. Peter saith , That the Ark wherein Noah saved himselfe in the floud , was a figure of our Christian Baptisme , I haue considered that as Noah giving credit to the word of God did believe that the floud would come , and did believe that himselfe and his should be saved in the Ark ; not by vertue of the Ark , which could not naturally work this effect but by the will of God , who used this Ark for an instrument of safety to him and his : so we also giving credit to the Gospell of God believe that Christ shal come to iudge the quick and the dead ; and we believe that all our sinnes being chastised in Christ we and ours shall bee saved in that iudgement , being Baptised , not by vertue of the water which cannot naturally work this effect , but by the will of God , who useth the water for the meanes of our salvation . God could well have saved Noah in the floud without the Ark ; and it seems hee took the Ark for the means to condescend unto the frailty of Noah , who more easily believed that he should be saved in the Ark , then he would have believed that he should haue been saved without the Ark. Albeit he did not trust in the Ark , but in the word of God , who promised to saue him in the Ark : and so not the Ark , but Faith was that which saved Noah , with which he made the Ark , and put himselfe in it . In the selfe same manner God could well saue us in day of judgement without the water of Baptisme , and it seemes he takes the water for the meanes to condescend unto our frailty , which causeth that wee doe more easily believe to be saved by Baptisme , then we should belieue to be saved without it , albeit wee haue not confidence in the water , but in the word of the Gospell of God , which promiseth to saue us by Baptisme : And so we shall be saved in the universall judgement , not because we are Baptised , but through the Faith with which we are Baptised . Where I understand two things : The one , that to all of us who are Christians , it appertaines to secure our selves in the iudgement of God with the remembrance that wee were baptised , as Noah secured himselfe in the Floud with the remembrance of the Ark , the Ark being to him that which Baptisme is to us . The other , that wee who are baptised being children are to assure our selves that we are then really , and indeed baptised , when the yeares of discretion being come , and feeling by the will of God the voice of the Gospell we reioyce to be baptised , in such sort , that if so bee we were not baptised , we would then be baptised ; That betiding tous which might haue befallen a man , who had bin put into the Ark of Noah whilst he was asleep , who being awaked , and finding himselfe in the Ark would haue thanked Noah , that had put him in the Ark ; affirming , that if he had not been entered therein , and could haue entered therein , he would without all doubt haue entred therein . In such sort , that as that man being entered into the Ark not by his own proper faith , but by the Faith of Noah , should haue saved himselfe in the Ark by his own proper faith , esteeming it good , that hee had entered into the Ark : So we who in out infancies were baptised having entred into Baptisme not through our own proper Faith , but by the Faith of them who put us therein , shall be saved in Baptisme by our own proper faith , approving and holding it for good to be Baptised . Another thing also may be said , that as the Beasts which Noah put into the Ark entred in by the faith of Noah , & were saved in the Floud by the faith of Noah , they having neither knowledge of good nor evill to enter into the Ark , nor to approve their entring in , but being put into it : So the children of the first Christians , who enter into Baptisme by the faith of their Parents , and come not to the age to be able to approue or reprove that which their Fathers haue done , they , because they haue not the knowledge of good or evill , shall be saved in the day of judgement by the faith with which their Fathers have put them into Baptisme . In effect exceeding great is the force , & efficacy of Faith , I say of that which giving credit to the promises of God , stands certain of the fulfilling of them , shewing its certification by putting in execution that outward thing , which on Gods behalfe is commanded . This Faith saved Noah in the Floud by meanes of the Ark , and this Faith shall save all us in the day of judgement by the meanes of Baptisme : us , who believing the Gospell shall be Baptised in the name of the Father , and of the Son , and of the holy Ghost , to whom be glory for ever , Amen . CONSID. CV . Three principles whence the ignorances arise , with which men erre against God. COnsidering that which S. Paul saith of the sin which he had committed against God in persecuting the Christian Church , But I obtained mercy because I did it ignorantly in unbelief ; And considering the prayer wherewith Christ being put on the Crosse prayed his eternall Father for the sin of them that crucified him , saying , Father , forgive them , for they know not what they doe . And considering that which S. Paul saith of the wisemen of the world ; For if they had known it , they would never haue crucified the Lord of glory ; I haue gathered three Principles , from which I understand and all the errours which men doe against God through ignorance doe proceed . The first is Malice . The second is Inconsideratenesse . The third is Incredulity . In this manner from S. Pauls standing in unbeliefe , from his not believing that Christ was the Sonne of God , that he was the promised Messias in the Law , that he died for ▪ the sinnes of every one , that he was raised up for the resurrection of every one , and that he was glorified for the glorification of every one , it proceeded , that he persecuted and slew them that did believe and preach this , thinking therein to doe service to God , as from step to step others haue done with the selfesame intentions which S. Paul did , who as S. Paul haue erred and doe erre against God ; not by Inconsideratenesse ; for he , and they go with attention to that which they doe ; nor through Malice ; for they doe not hate for their own interest those whom they persecute , but through Infidelity , because they doe not believe in Christ. Whence I understand it proceeded , that God using mercy which S. Paul gaue him to know Christ , and so of a famous persecuter he became a most famous Preacher , as I understand hath befallen them who haue erred as S. Paul erred . From the Gentiles , who were Ministers , and executers of Christs death , not considering what they did , proceeded that they erred inconsiderately killing the innocent , as many Gentiles haue erred , who have been the death of many Christians not cōfidering what they doe . For if they did ●…onsider it as they ought , there is no doubt they would not doe it . And therefore because they erre as Beasts , their errour is not put to their accompt . This I believe , holding for certain that God did heare Christ , when he said , Father , f●…rgiue them , for they know not what they doe ! And S. Steven , whē he said , Lord , lay not this sin to their charge ! From that the Scribes and Pharisees minds stood full of indignation against Christ , as haue been and are from time to time full of indignation against them that imitate Christ , the minds of those , who being like unto the Scribes and Pharisees , make profession of outward holinesse being void of the inward , it did proceed , that is come to passe , and goes on proceeding that maliciously killing them , whom they haue known and doe know to be members of Christ , who haue been alwaies hated of the Saints of the world , because they ruine , & throw down that sanctity , whereof they make profession . With them I doe not understand that God useth mercy : For albeit they stand as S. Paul did in Incredulity , that is , not in credulity , which maketh the erre , but proper Malice and Malignity . Nor doe I understand that Christ prayed , nor that his members pray for them : for their errour ariseth not through Inconsideratenesse , but from Malignant Depravation . Nay this sin I understand is that which Christ calls against the holy spirit , which he saith shall not ●…e pardoned neither in this nor in the other world . And this selfesame sin I understand Saint Iohn calls a sin unto death The men who imitating the Scribes , & Pharisees erre through ignorance arising of malice I understand they haue left to be men , and are in●…ernall spirits . The men who imitating the Gentiles who killed Christ erre through ignorance arising from inconsideratenesse , I understand they have left to be men , & are beasts . And the men who imitating S. Paul erre through ignorance bred from incredulity , are as I understand truly men , to whom incredulity is so proper , as Inconsideration is proper to the Beasts , and as malice is proper to the infernall Spirits . And therefore the errour which growes from Incredulity without mixture of malice ▪ and inconsideratnesse findes mercy with God , he being drawn to the faith who errs through ignorance bred of incredulity . Whereupon if any shall ask me saying , whence dost thou think , that the Hebrews erring through ignorance grew , of which S. Paul saith Rom. 10. For being ignorant of the righteousnesse of God , and going about to establish their own righteousnesse they haue not submitted themselves to the righteousnesse of God ? I will answer him , that it was bred partly from Malice , and partly from Incredulity through the hatred which they bore unto the Gospell . That this is true is approved , that some believed , and others remained in their ●…beliefe . The selfesame will I answer to him , that shall demand of me , whence it did proceed , & doth proceed the erring through ignorance of them , of whom Christ saith Every one that shall kill you , will think that ●…e doth God good service ? And so much the more , by how much to me it is approved that S. Paul was one of these , and found mercy : for his erring through ignorance grew from Incredulity . In this discourse I learne this ; That every man ought to stand on his watch , not to appassionate himselfe at any time in the things that appertain to religion : I would say in defending one thing and impugning another with passion , to the end that the passion may not blind him in such manner as he come to erre against God through Ignorance bred of malice . Further I learn , that a man ought not without consideration to set himselfe to any of those things , which shall offer themselves unto him , and much lesse to those which belong to religion , to the end that he come not to bee counted in the number of Beasts . Further I learn , that a man who findes himselfe free from passion , and from Inconsideration that hee erre not against God , ought to , acknowledge himselfe to be in Incredulity , and so to pray God , that he free him from it . And in the mean space he ought to abstain himselfe from putting in execution those things which are in prejudice of his neighbour ; And then the more , when they shall seem to him more holy , and more just before God. And I learn further , that only the regenerated Christian being more then a man being gone out of Incredulity doth not erre through Malice , doth not erre through Inconsideration , doth not erre through Incredulity , erring only through frailty , in as much as he hath not yet left altogether to be a man , hath not as yet altogether comprehended the Christian perfection , wherein he is comprehended by the incorporation with which hee stands incorporated in the death , in the resurrection , and in the glorification of the son of God Iesus Christ our Lord. CONSID. CVI. That that which the Scripture calls the knowledge of Good and Evill , the wisemen of the world haue called , and and doe call naturall light , Prudence , and humane reason . BY that which I read of the Creation , and Depravation of man , I consider that a man was first created after the image and likenesse of God , and was put in the garden which they call earthly Paradise ; and afterwards eating of the fruit of the Tree of knowledge of good and evill , lost the image and likenesse of God , and was driven out of the earthly Paradise , remaining with the knowledge of good and ●…vill : understanding that as it is not naturall for a man according to his first creation to abide out of earthly Paradise , so it is not primarily naturall to him to haue the knowledge of good and evill . And that which I experiment in the reparation of man in his regeneration and renovation , ●…onsidering that for the accepting of the grace of the Gospell the remission of sinnes , and the reconciliation with God by the justice of God executed on Christ , and so to enter into the kingdome of God , and to recover the image , and similitude of God , and to haue the goverment of the holy spirit is necessitated to captivate his understanding , and to renounce , and mortifie his prudence , and his humane reason , and his naturall light , I understand that that which holy Scripture calls the knowledge of good and evill the wise men of the world haue called and doe call naturall light , prudence , and humane reason . And so I come to understand , that a man is necessitated to captivate his understanding to mortify his own prudence and his own naturall light , which is the selfesame as to renounce the knowledge of good and evill ; to obtaine the Christian ●…eparation , regeneration , and renovation . For it is a most just thing , that if hee haue to recover that which he lost , he should first renounce that which he gained , as it were to say , that if he be to recover his spirituall light , he is to renounce his naturall light . And if wee grant ( as it is necessary to grant by that which we read , & that which we experiment ) that the reparation of our humane nature by the Christian regeneration , and renovation consists in this , that a man accepting the Gospell , and being incorporated in Christ , goes recovering the being , the degree , and dignities , in which the first man was created , and goes on leaving the being , the degree , and the dignity , in which the first man remained after that hee was depraved ; It is likewise necessary , that wee should grant , that as that which we gaine is not naturall to the being which we now hold , so likewise that which we leave was not naturall to the being which we had according to our first creation . Whereby we come clearely to understand , that the naturall light , which we now hold , is not from our first creation , but from our depravation . And besides this , that the spirituall light , which we gain by Christ , is from our first creation . And this spirituall light I understand was so naturall to a man in his first creation , as the knowledge of good , and evill , and naturall light is now naturall unto him . And I suppose , that the first man not recognizing the spirituall light for a thing properly his , but communicated to him by the favour of God , did desire the knowledge of Good and evill , pretending that that would be to him as it is , naturall . And of this knowledge of good and evill , I understand a man gets a greater , or lesser part , according as he is more or lesse purged , and purified in his affections , and appetites , which are according to the flesh . Whence I suppose the wise men of the world have taken occasion to believe , that the knowledge of good and evill is a spirituall thing , and is of the first creation of man ; not considering that this effect proceeds hence , that as well the knowledge of good and evill , and the naturall light is a perfection of man in the state of his depravation , as the spirituall light was in the state of his first creation , and is in the state of his reparation . Against that which hath been spoken two things offer themselves : The first , that by that which S. Paul saith , Rom. 1. that the Gentiles by their naturall light might have known God , and by that which the selfe same saith Rom. 5. That the selfesame might have naturally known the will of God , it seemes , that the naturall light is not of the state of the depravation of man , but of the state of his first creation . The second , that it being true , that the old Saints , as David , and the new Saints , as S. Paul , in that which they have written have served themselves of naturall light , of Prudence , and Human reason , it seemes that it is not evill , nor that it ought to be renounced , left , and mortified . To the first I understand it may be answered , that S. Paul willing to convince the Gentiles , in as much as they did excuse themselves , saying that they could not know God , and therefore worshipped him not ; nor could not know the will of God , and therefore they had lived viciously , he shewes them , that although they had not had the knowledge of God to worship him , nor that of the will of God to obey it , which knowledge being by spirituall light was in the first man before his depravation , and abides in the Christians in our reparation , nor having had the knowledge which the Hebrews had by their holy Scriptures , yet that having had the knowledge , that can be gotten with the naturall light by the contemplation of the creatures , and by the testimony of their consciences , and not having satisfied to that knowledge of God , and of the will of God , they came to be in fault , neither did there remain any excuse at all to them . In such manner , that from the words of S. Paul it cannot be gathered , that a christian man is not to renounce his naturall light , but that the naturall light sufficeth to know God in a certain manner , and to understand the will of God. To the second thing I understand it may be answered , that the Saints serve themselves in their writings of the knowledge of good and evill in that of which it is capable , in which thing it is also illustrated in them by the spirituall light . And that they have renounced it , and mortified it in that of which it is incapable , that is , in the justification by Christ , in the reconciliarion with God , in the regiment , and government of the holy Spirit , and generally in all celestiall things , spirituall , and divine . I understand it indeed , that the felicity would be much greater , and the perfection of a man , that the knowledge of good and evill were totally extinct , and dead , and the spirituall light were totally kindled , and alive . But I understand , that the flesh passible and mortall is not a subject habilitated for so great felicity . And I understand that this shall be after the resurrection , when it shall have obtained impassibility , and immortality ; in the mean space it is necessary , that the Saints should serve themselves of the knowledge of good , and evill , and of the naturall light , because they converse , and deale together with men , who serve themselves of the selfe same science , and of the selfe same light , following in that the counsell of Christ , be you wise as serpents , Mat. 20. and that which S. Paul saith , be you wise in understanding . 1. Cor. 14. Here two things offer themselves unto mee : The first , that because the knowledge of good and evill , the Naturall light , Prudence , and Humane reason are in a man through his disobedience of God , and are of the state of depravation , it comes to passe that this science , this light , and this prudence never give man true felicity , nay rather as Solomon affirmes , As the science , the light , and wisdome increase , the affliction , the anguish , and the griefe increase ; and therefore felicity decreaseth . The second , that considering that Adam before he had the knowledge of good and evill , was not ashamed to stand naked ; and after he had the knowledge of good and evill , was ashamed , and cloathed himselfe , I come to understand , that whilest a man hath the spirituall light , and serves himselfe thereof , he knowes no defect in any of the workes of God , nor doth pretend to correct , and moderate them . And whilest he hath the knowledge of good and evill , and serves himselfe thereof , he knowes defects in the workes of God , and pretends to correct and amend them ; such is the arrogancy of the men , who glory to have the knowledge of good , and evill , to have much naturall light , much prudence , and much human reason . And such likewise is the humility of the men which have the spirituall light , who stand in the Kingdome of God ; standing by the faith of the Gospell , incorporated in the Son of God Iesus Christ our Lord. CONSID. CVII . In what manner from a man 's not knowing himselfe ; nor God , there is caused in him an impossibility in accepting the Grace of the Gospell . BY how much I set my selfe more profoundly to consider the benefit of Christ , considering that it is in all , and upon all them that accept it , so much the more doe I marveile , that all men run not after it , and embrace it , and set it in their hearts , there being offered unto them by way of gui●…t , the remission of their sinnes , the reconciliation with God , and consequently immortality , and life with Christ : And having set my selfe many times to consider whence it may proceed , that all they who have knowledge of this most singular grace , doe not accept it , I have understood , that it proceeds from a man 's not knowing neither himselfe , nor God. And in effect it comes to passe , that man not knowing in himselfe the impiety , and the malignity , and the rebellion , which , are naturall to him through originall sinne , he doth not distrust himselfe to be able of himselfe to satisfy God , & to be just before God. In the selfesame manner it comes to passe , that man not knowing in God bounty , mercy , and fidelity , doth not trust in God , and so cannot perswade himselfe , nor secure himselfe in his minde , that the justice of Christ appertaines to him , that God accepts him for just by reason of that which Christ suffered . And if a man knew himselfe , considering himselfe impious , malignant , and rebellious , not onely of himselfe , but for being as he is the son of Adam , he would distrust himselfe to be able of himselfe to justify himselfe . And if he knew God , knowing in him bounty , mercy , and fidelity , he would easily trust himselfe of him , accepting the pardon which the Gospell offers him , and so much the more , as knowing himselfe it would not seem strange to him , that God should pardon him without his proper merit the evills , & inconveniences , wherein he knowes himselfe to have fallen , partly without his own proper fault , and partly with his own proper fault , bred , and derived from that of others , with which as I understand David excused his sinne saying , behold J was shapenin in wickednesse &c. whence I understand , that as it is impossible , that a man not knowing himselfe , nor knowing God should accept the grace of the Gospell , and should secure himselfe with it , so it is impossible , that a man knowing himselfe , and knowing God , should pretend , or thinke to justify himselfe by his own proper workes , nor to avoid the evill , not to apply himselfe to the good . And if one shall say unto me , How then did the Hebrew Saints , who knew themselves and knew God , pretend to Iustify themselves with the sacrifises which the law commands ? I will answer , that the Hebrew saints did not place their iustifications in their sacrifices , but in the word of God , which promised to pardon them , they making those sacrifices . And here I understand , that here it was much more difficult to the Hebrew saints , because they knew themselves , and knew God , to reduce themselves , and to hold themselves for iust , sacrifising , then it is for the Christian saints , who know themselves , and know God , to reduce themselves , and to hold themselves for iust , believing , and accepting the grace of the Gospell in as much as it is most certain , that the Hebrew saints in sacrifising knew that they gave unto God , that which they themselves out of their naturall inclination did delight to give him , and that which they knew is not pleasing in it selfe , or for it selfe , nor contents God , as is approved by many things which we read in the old holy Scripture , and is particularly in the Psalmes , and Isaia ▪ And in as much also as it most certain , and true , that the Christian Saints believing know , that they give unto God that which by their naturall inclination they would not give , and that which God delights , and would should be given unto him , as is approved by all the Scripture . Whence I take this resolution , that the men who in the time of the Gospell pretend to iustify themselves , working , give testimony of themselves , that they know not themselves neither know God. That they , who pretend to be iust , believing , give testimony of themselves , that they know themselves , and know God. Whereupon remembring my selfe of a comparison , which I have written , saying , That God did with the Hebrew people giving them a ceremonious law , that which a Merchant doth departing for the Levant and doubting of the chastity of his wife , knowing her inclined to compose sonnets , and canzons , he enioynes her every day to write him a sonnet on some of those things passed between them , albeithe delights not in sonnets , And considering , that to the Hebrewes , who knew not themselves , nor God , that came to passe , which might have come to passe to the Merchants wife , in case that not knowing her own inclination , nor that of her husbands , shee should think to iustify her selfe with him giving him sonnets having lost her chastity : & considering that to the Hebrews who knew themselves and knew God , that came to passe , which might have come to passe to the selfe-same woman , in case that she knowing her own inclination , and that of her husbands , should pretend in making sonnets to obey her husband , and not to wander out or exercise herselfe in other matters in dishonour of her husband , I come to know the exceeding great inconvenience wherein they remaine , who in the time of the Gospell pretend , & suppose to iustify themselves , working , and working that which is not commanded them : for as much as they cannot pretend obedience , a●… the Hebrew saints , which obedience was imputed to them for iustice , and held them united with God without committing adultery against God , as they who neither knowing themselves , nor knowing God , did pretend to iustify themselves , sacrificing . In this discourse I learne two most important things . The first is , that since it is true , that God demands not now of men that they should sacrifice , demanding of them that they should believe , that they should accept the grace , the remission of sinnes , and the reconciliation with God , which the Gospell offers them , shewing unto them how that God having put on Christ the sinnes of all men , he hath chastized them all in him , and so his iustice resteth satisfied . The man how much a sinner and wicked soever he be , who shall not hold himselfe for pardoned , and for reconciled with God , and so for iust , shall by this selfesame case give testimony of himselfe , that he knowes not God , since he doth not trust himselfe on his word , and that he doth not know Christ , since he doth not stand certain , that he is just in Christ. And if such a man shall pretend to iustify himselfe working , he shall give testimony of himselfe , that he doth not know the naturall inclination of man , in such sort , that either I must know my selfe to be just in Christ , although I know my selfe a sinner in my selfe , or I ought to deny that which the Gospell affirmes , that God in Christ hath chastized the sinnes and iniquities of all men , and mine together with them , or else I am constrained to say , that God is unjust chastizing sinnes twice , once in Christ , and another time in mee . And because to say this would be impiety , and to deny the other would be incredulity , it remaines , that I enforce my selfe to hold my selfe for pardoned , & reconciled with God , and so for just in Christ , subjecting the naturall light to the spirituall . The second thing which I learne is , that it being true , that the impossibility which is in man to accept this holy Gospell of Christ , proceeds from a man 's not knowing himselfe , nor knowing God , it belongs to every man to apply himselfe in good earnest to know himselfe , and his own naturall inclination taking it even from Adam , and to know God ; taking for his principall application continuall prayer , praying God affectionatly , and fervently , that he would open the eyes of his minde in such manner , that he may come to these acknowledgements , and praying him that hath begun to open them , that he would every day more and more open them . And in this manner if he shall not have begun to accept the holy Gospell of Christ , in going on taking away the impossibility he shall begin to accept it : and if he shall have begun to accept it , the difficulty which he findes in accepting it being taken away , he will accept it more and better , faith being efficacious in him to mortify him , and to make him alive , with which things the Christian faith is confirmed in us , which is the foundation in that most divine confession of S. Peter , when he said unto Christ , thou art Christ the sonne of the living God : to him be glory for ever . Amen . CONSID. CVIII . In what manner the evill of Adams disobedience appertaines to us all : and the good of Christs obedience reacheth unto us all . BY that which I read in holy Scripture , and by that which I know in my selfe , I understand , that for to come to believe the good of Christs obedience , and that in Christs obedience we all obeyed , and that in Christs raysing up we all arose , it is convenient , and necessary to believe the disobedience of Adam , and that Adam disobeying we all disobeyed , and that in Adams dying we all dyed , I say it is necessary for every man to believe the evill of Adam , that he may come to believe the good of Christ. For I understand that it is impossible that a man should believe the good of Christ , if he doe not believe the evill of Adam . In as much as not believing it he shall not feele it , and not feeling it he shall not desire it , nor procure to free himselfe from it , and not desiring , nor procuring it , he will never come to believe the good of Christ , which is the proper medicine against the evill of Adam . But if he believe the evill of Adam , together with the believing it he will feele it , finding himselfe in himselfe impious , unfaithfull , and the enimy of God , and as he shall know himselfe to be come into such impiety , and infidelity , and enmity without his own proper fault , so he will easily reduce himselfe to believe to be able to come unto piety , fidelity , & friendship without his own proper merit ; whereupon he will believe the good of Christ , and believing it he will feele it , feeling himselfe more faithfull , and more the friend of God in Christ ; and then shall know with effect , that as the evill of Adams disobedience , whilest he did not believe , and not believing it did not feele it , was effectuall to make him by his own fault more impious , more unfaithfull , and more the enemy of God : so the good of the obedience of Christ is in the selfe same manner efficatious , whilest he believes it , and whilest believing it he feeles it , to make him in himselfe more faithfull , and more the friend of Christ. Whence I understand , that as they who believe the evill of Adam doe free themselves from it , and they who believe the good of Christ , doe enjoy it : so they who doe not believe the evill of Adam , doe not free themselves from it , and they who doe not believe the good of Christ , doe not enjoy it . It is very true , that as they , who believe the evill of Adam and the good of Christ , passe through the evill of Adam & the good of Christ is in part suspended in thē : so they who doe not believe neither the evill of Adam , nor the good of Christ , passe through the good of Christ , and the evill of Adam is suspended in them . In as much as they who believe , passe through the miseries of this present life , and through death , which are things of the evill of Adam ; and whilst they stand in this present life ; and whilst their bodies abide in the sepulchres , the good of Christ is in part suspended in them And in as much as they who doe not believe , passe in this present life through the good of Christ enjoying many things together with them that believe the good of Christ ; and in eternall life because they shall be raised up , the evill of Adam shall be suspended in them . So I understand that as the evill of Adam was efficacious to make us all dye , from which death notwithstanding they who believe are free ; so the good of Christ is efficacious to raise us all up : of which Resurrection notwithstanding they shall have no joy , who doe not believe , because they shall not be in good estate therein . In Adam we all dye , in Christ we all arise . And in the evill of Adam shall they all remaine , who shall not accept the good of Christ : But in the good of Christ none shall remaine but only they who have believed him , and shall have accepted , and felt it . For in effect the Resurrection of Christ shall not be glorious , but only for them , who believing to be dead in Adam , and raised up in Christ , shall give themselves to live in this present life , as dead and raised up , beginning even now to live a life much like unto that ; which they have to live in life everlasting ; in such manner , that as the Vivification is an imperfect Resurrection , so the Christian living in the state of this Vivification is imperfect , albeit in respect of the living in the state of Depravation it is most perfect . And the draught of living in the state of the Resurrection in as much as it is imitable in the state of Vivification , we see in Iesus Christ our Lord in his purity , bounty , sidelity , obedience , and charity . And here I learne two things . The one , that sinee a man believing the evill of Adam frees himselfe from it , and believing the good of Christ enioyes it , ; It belongs to every one to believe this evill , and this good , not expecting for all that to feele it , that he may believe it ; for this were to pervert the order which God hath set , who will that we shall believe , before we feel ; but believing that he may feele it : For believing together both the evill and the good , the efficacy of the good will deprive us of the feeling of the evill in this present life in part , and altogether in life eternall , in as much as we shall be then altogether free from the evill of Adam , and altogether intent to enioy the good of Christ. The other thing which I here learne is that they , who in this present life doe not give themselves to live as dead , and raised vp imitating the life of Christ , doe not believe that they dyed in Adam , and that they rose again in Christ , how much soever they say , and affirme to believe both the one and the other thing . For if they did believe them , there is no doubt but they would apply themselves to live as dead , and raised up , this being properly the efficacy of Faith , to reduce by litle and litle them that believe in truth to be dead in Adam , and raised up in Christ , to live as dead , and as raised up , not because they intend to become just , but because they doe now know and feele themselves just in Christ , and because they hope for the crowne of justice , that is , immortality and life eternall . And here I will adde this , that as the acceptation of the indulgence , which a King makes unto them that being fled for some excesse out of his Kingdome remain in the service of another King , is efficatious to make them that leaving the stranger Kingdome , and the service of the strange King , they should returne to their own Kingdome , and to serve their own King : so the acceptation of the Gospell is efficacious to make , that all men who accept it , leaving the Kingdome of the world , and the service of the world , should come unto the Kingdome of God , and to the service of God : And that leaving to live according to the flesh they should live according to the spirit : so that they who leave not the Kingdome of the world , and the service of the world , and the living according to the flesh , give testimony of themselves , that they have not well accepted the Gospell , however much they say to believe it , no otherwise then they , who doe not leave the strange Kingdome , and the service of the strange King , returning into their own Kingdome to serve their own King , give testimony of themselves , that they doe not accept the indulgence of their King , how much soever they say to acceptit , and to believe it , since they doe not the will of the same King , which would the selfe same from them , which God would from us , that is , that we should leave the Kingdome of the world , and the service of the world , and that we should come unto the Kingdome of God to serve God in holinesse , and justice , and in the Gospell of his only begotten sonne Iesus Christ our Lord. CGNSID . CIX . The Conceit which as a christian I have at present of Christ , and of them who are the Members of Christ. DEsiring to resolve my selfe in my selfe in the conceit , which as a Christian I ought to have of Christ , I goe on considering in him two generations , the one divine , and the other humane . And two times , the one of approbry , and the other of glory . According to the divine generation I know that Christ is the word of God , the son of God , of the same substance with the Father , and one selfe same thing with him , so like unto him that he might wel say to Philip , Philip , he that seeth me , sees my Father also , Iohn 14. This as I understand is that Word , with which God created all things according as Moses saith , God said let there be light : And according to that which David saith , by the word of the Lord were the Heavens made . Psal. 33. With this selfe same word I understand , that God maintaines all things , conformable to that , In him was life , Iohn 1. And to that , upholding all things by the word of his Power . Heb. 1. This selfe same word I understand that by the work of the holy spirit in the wombe of the most holy Virgin , God cloathed with flesh with intent to repaire all things by him , as he made all things by him , and maintaines all things with him . And I understand that this word of God , as Isaia saith 53. was prosperous in Christ , in as much as that came to passe , which God pretended in him , and by him . And so I understand , that it is one and the selfe same word , that of which S. John saith , In the begining was the word , and the word was with God , and the word was God : And more beneath , And the word was made flesh . And with that which S. Paul saith Colos. 1. For by him all things were created , that are in heaven , and that are in earth . But setting my selfe to search in what thing this divine generation of the son of God , of the Word of God doth consist , in what manner the Son is generated of the Father , for what ●…ause the Word is called the Son , and the Son is called the Word , I finde my selfe so uncapable of this intelligence , that I anew confirme my selfe in that which I have written in another consideration , saying , that as the wormes which are bred of the corruption of the earth , are altogether uncapable of the manner by which one man is generated by another man : even so the men who are generated by carnall generation , are altogether uncapable not only of the manner , how the son of God was generated , but also of the manner how the sons of God are regenerated by the holy spirit of God. And if I should understand in what manner Moses , and David , & S. Iohn , and S. Paul understood it , that God created all things by his Word , I should also understand this divine secret , which I goe searching out , wherein I goe considering the power , where with Christ also in his humble state did that which he would , being suddenly obeyed by his creatures , without that any gave any farther impediment , then was granted unto them . If it shall please God , that I be capable of this divine secret , before I goe out of this present life , I will also adjoyne that here which hee shall teach mee to his glory , and of Christ , and of those who are the sonnes of God in Christ , and through Christ. Otherwise I will content my selfe of this ; for I am sure , that I shall see with these corporall eyes in life eternall , that which at present I desire to see with the eyes of my mind . And in the mean space I rejoyce in this , that at present I know that this Word of God , this son of God , with whom , & by whom God hath created , and repaired all things , is of the selfe-same substance of the Father , and one selfe same thing with him , and is eternall as is he . I understand , that the holy spirit , accommodating it selfe to our incapacity , speaking with us , useth these words used amongst us , such as are Word , and Sonne , not to the end , that by them we should comprehend the divine secret , but because we may have some name of him . According to this divine generation I understand , that Christ is the first begotten son of God by his eternity , that he was alwaies the Son , and that he is the only begotten sonne of God by his singularity , that he is only the Sonne by generation , all others that are Sonnes being Sonnes by regeneration . For what belongs to the divine generation of Christ , I understand that in him was neither diminution , nor augmentation . He was the same before his incarnation , that he was in his incarnation , and that he is in his glorification . According to the human generation I understand , that Christ by the work of the holy spirit was generated in the womb of the most holy Virgin , in what manner I know not , to me it sufficeth to know , that the flesh with which the Word of God cloathed it selfe in this world was taken from that most holy Virgin. For according to this flesh I know Christ for the Son of David and of Abraham . And I see now in part fulfilled in him , the promises of God made unto David ; as much as belongs to the perpetuity of the Kingdome in his seed : and those made unto Abraham , as much as belongs to the multiplication of his seed , and as much as belongs to the inheritance of the world . And I expect to see them intirely compleat in life eternall , the resurrection of the just being made . According to this human generation I know in Christ two Times : the one of shame , and the other of glory . In the time of his opprobry I know him a man passible , and mortall , with all the miseries which being annexed unto passibility and mortality doe grow in a man , that lives in poverty . And I know him with a flesh like unto mine , saving that his was not sinfull flesh , nor flesh subject unto sinne as mine is . In this time I know Christ most humble and most meek , he esteeming himselfe for that which he was in that being in which he stood cloathed with flesh as one disguised amongst men , that he might be handled of men as man. In this selfe same time I know Christ most obedient to his eternall father , most cleane from all sinne , and therefore most iust , and most holy , in such manner as he might securely say to them who persecuted him , and calumniated him , who of you can convince me of sin ? Joh. 8. And S. Paul speaking of him might well say ( 2. Cor. 5. ) He who knew no sinne . And S. Peter 1. 2. who did no sinne , nor was any guile found in his mouth . And of this innocency of Christ all the Scriptures are full as of a most necessary thing to be understood of all them who know themselves iust in him , and by him . In the time of glory I know Christ a man imp●…ssible , and immortall , and I know him most glorious , and most triumphant , as he who hath gotten absolute power in heaven and in earth , having obtained the kingdome of God , and the inheritance of God for Gods elect , having slain all of them in him , raised them all up in him , and glorified them all in him . And so that comes to be of them , which is of him . In this time I know Christ for Lord , for Head , and for King of the people of God , of the Church of God , and of the elect of God. I know Christ for Lord of the elect of God , because I understand that he hath redeemed them with his pretious bloud , delivering them from sin , from hell , and from death , in which things the first man had set them , and unto which things he had obliged , and made them subject . And because the Apostles in their Writings doe joy to call Christ Holy , they know Christ for the Head of the Church of God : For I understand that God having put in him his holy spirit with all the treasures of his divinity , he communicates and distributes them most liberally to those , who being incorporated in him appertain to the Church of God to every one according to his capacity , doing with them that which my head doth with my body : In so much as that as my hand , if it could speak , would say , and affirme , that it feeles that from my head there descends a vitall vertue , by meanes whereof it lives ; so every one of those , who being incorporated in Christ are the Church of god , because he can speake , saith , and affirmeth , that he feeles that from Christ there comes unto him a spirituall vertue , by meanes whereof he lives a spirituall life . This S. Iohn thus understood Chap. 1. ) when he said , For of his fullnesse have we all received , and grace for grace . And so S. Paul understood it . Colos. 1. For it pleased the Father , that in him should all fullnesse dwell . I know Christ for King in the people of god , for I understand , that he is he , who with his spirit rules , and governes it not onely in inward things , and divine , as head , but also as god . In outward things , and corporall , as King. In all which things being as they are the Sonnes of god as S. Paul saith Rom. 8. they are lead by the spirit of God. And so I understand , that the kingdome of god is not called the spirituall kingdome , because he governes us in spirituall things ; but because governing us in spirituall and corporall things he doth not govern us with the outward law , but with the inward law , which is the government of the Holy Spirit , the Christian spirit . Of this kingdome of Christ the holy Scriptures are full . Esay . 5. Mic. 5. Daniel . 7. By which I understand that in this present life God reigns but by Christ , & that in lifeeternall , god shall reign but by himselfe ; For then he shall be all in all . 1. Cor. 15. In this manner I know Christ glorious for King in the people of god , for Head in the Church of god , and for Lord of the Elect of god . And I know Christ humble , most innocent , and free from all sinne , and abounding in all justice : And I know fullfilled in him in part the promises of god made to David , and to Abraham . And I know him for the Sonne of god first borne , and onely begotten , & I know that he is the Word of god with which god created all things ; & I know him eternall & consubstantiall . And I hold for certain , that as the Christian faith shall goe on being in me more efficacious mortifying me , and quickening me : so theseknowledges of Christ shall goe on being more cleare , and more distinct , by which I shall goe on from day to day alwaies more knowing god as he may be knowne , whilst this flesh being passible and mortall is not a subject habilitated to see Christ , & to see God face to face , as I shall see him in life eternall . Having taken this resolution in the conceit which I ought to have of Christ , I goe resolving my selfe in the conceit that I ought to have of them who are the members of Christ , considering every one of them a Sonne of god , not first borne as Christ , who alwaies was a Sonne , but an adopted Sonne by Christ , and in Christ , not onely begotten as Christ , who is the sonne by generation , but regenerated by Christ , and in Christ , borne the sonne of wrath , and re-borne the sonne of God , not in the state of gloryfication , in which Christ i●… , but in the state of opprobry , in which Christ was , not Lord of Gods elect , but one of the number of them , who being elected of God are the servants of Christ , redeemed , and bought by Christ : Not head of the Church of God , as Christ , but a mēber of the Church of God , of which Christ is the head . Not King of the people of God as Christ , but governed by the spirit of Christ , by meanes of which spirit I know that all the members of Christ stand united amongst themselves , and united with Christ himselfe , and therefore united also with God , God abiding in them , and they in God. And so I see fullfilled that Prayer , which Christ made unto his Father for this union ( Iohn 17. ) saying , That they may be one in us &c. And I understand , that in this vnion consisteth all the christian perfection . I pray God , that he doe in such manner Imprint it in my memory , that it may not seeme that it sever itselfe , or depart from it , not so much as for one moment , to the intent that I never may doe thing which shall not be worthy of this union , which I acknowledge from my christ who is my Lord , my Head , and my King. To him be glory with the Father , and the holy spirit , Amen . CONSID. CX . That the principall gifts are not understood , untill they be possessed . A Most great testimony of the Christian life is this , that according as a christian man goes perfecting himself in his christian customes , so he goes clearing himselfe in his christian conceptions . Nay I hold for certain , that the selfesame christian spirit which goes perfecting him in his customes , goes clarifying him in his conceptions so much , that it can be hardly understood , whether the clarification in the conceptions comes from the perfection in the customes , or the perfections in the customes come from the clarification in the conceptions . And therefore it is sure to say , that both the one , and the other thing comes from the christian spirit , which doth marvellously work both the one and the other in them who accept the Gospell of Christ. This I haue said to this purpose , that I having understood that the christian businesse is not science , but experience , and having by many comparisons procured to make some persons capable of this truth , I haue never remained satisfied in my minde , in such manner that it seemed to me to haue expressed to mine own manner my conceit , untill now that having in mine own judgement comprehended it with more clearenesse , itseems to mee to bee able to expresse it better . And so I say , that between the believing , and accepting the christian things , Faith , Hope , & Charity , with humane wit●… or with the christian spirit , I know the difference which I know between accepting , & approving those three naturall vertues , Magnanimity , Valour , and Liberality , and having them indeed . I would say , that as there be mē , who hearing speak of these three naturall vertues , and of the perfection of them , albeit they doe not know them in themselves do approue them and accept them for good : so there bee also of those men who hearing speak of those three gifts of God , Faith , Hope , and Charity , and of the perfection , and efficacy of them ; albeit they doe not know them in themselves , doe approve them , and accept them for good , believing that thy who accept the grace of the Gospell , doe enjoy the remission of sins , & the reconciliation with God through Christ , and approving the hope with which they expect the felicity of eternall life , and the loue with which they loue God aboue every thing , and they loue their neighbour as themselves . And I say farther , that as whilst they , who approve those three natural vertues not possessing them , albeit they willingly heare talk of them through the desire which they haue to possesse them , yet is not that so much as that it gives them entire satisfaction . Nay rather when they look upon themselves , and finde themselves without thē , they grieve themselves , & are male-content , and so much the more as it seemes to them that they are more perfect , because they doe more loose the hope of being able to obtain them : so likewise they , who approve these three gifts of God not possessing them , albeit they rejoyce to heare speak of them through the desire which they have to possesse them , yet is it not so much as that gives them entire satisfaction . Nay rather when they look upon themselves , and finde themselves without them , they grieve themselves , and stand male-content , & so much the more , as it seemes to them , that the gifts are the more perfect , because they so much more loose the hope of obtaining them . Farther I say , that as when it should happen , that those 〈◊〉 who approve the three naturall virtues not possessing them , should come to possesse them knowing themselves magnanimous , valiant , & liberall , they would affirm to have never well understood what thing these three virtues are , and would after a much other manner rejoyce to hear speak of them , knowing them to be in themselves : and albeit it would grieve them when they knew themselves imperfect in them , it would not grieve them that they should be as perfect as they are . So likewise when it befalls that the men who approve the three gifts of God not possessing them come to possesse them , because God gives them unto them , knowing themselves with Faith , with Hope , and with Charity , they affirm that they never well understood what these three gifts of God are , and doe most fully reioyce and satisfie themselves to heare speak of them ; and so much the more , in as much as hee , who speaks more highly of them , because they know them in themselves . And albeit they are sorry , and grieve themselves , when looking upon themselves they know themselves imperfect in them , it grieves them not that they bee so perfect as th●…y are ; nay rather they are content , and if it were possible , they would adde unto them much more perfection . So much is the satisfaction which they finde in believing , hoping , and loving . In this manner I understand , that as none is capable of being magnanimous , or valiant , or liberall , but only he who hath magnanimity , valour , & liberality : so none is capable of Believing , Hoping , and Loving , but he who through the Christian spirit hath the gift of Faith , Hope , and Charity . And so it comes to passe to be so true , that a man may as it were touch it with his hand , That the spirituall gifts and Christian are not understood untill they be possessed . In this discourse I understand all this . First , that it being true , that none are capablo of the gifts of God to understand them , but they only who haue them , it appertaines to every person that would understand them , first to demand them of God , and not to think that he understands them untill that hee know them , and feel them in himselfe , as the Magnanimous knows , and feels magnanimity in himselfe . Secondly , that they may say that they know , and feele the gifts of God in them , who finde entire satisfaction , when they heare speak of Christian matters ; and albeit they are sorrowfull , and grieue themselves , when they see themselves imperfect in them ; they reioyce , & content themselves that they should be so perfect as they are , considering that by how much they are the more perfect by so much the more doth the glory of the Gospell of Christ , and of God come to be illustrated , & so much doth the basenesse & the vilenesse , the infirmity & the weaknesse of man come to be more known . Thirdly , that as one in being magnanimous hath magnanimity , in being valiant hath valour in being liberall hath liberality : so in ones accepting the grace of the Gospell , he hath Faith , and is Iust , and in desiring the day of iudgement , hath Hope , and is holy , and in Loving God and his neighbours hath charity , and is pious . Fourthly , that as the magnanimous doth not loose his magnanimity for twise or thrise falling into p●…sillanimity , except he neglect himselfe in such manner that forgetting to be magnanimous he becomes pusillanimous . And what I say of the magnanimous , I say of the valiant , and of the liberall . So the just man by the Christian faith doth not loose the iustice of Christ for committing two or three iniquities , except he neglect himselfe in such sort of the Faith , that forgetting himselfe of his being iust by faith he become uniust . And that which I say of the Iust , I say of the Holy through Hope , and I say of the Pious through Charity : where if one shall demand me saying , whether I belieue , that hee who hath by the gif of God Faith , Hope , and Charity , can come to loose his iustice , his Holinesse , and his Piety , which hee hath gotten with Faith , with Hope , and with Charîty . I will say unto him , that if it be possible , that he should come to loose his Faith , his , Hope , and his Charity , it will be also possible , for him to loose his Iustice , his Holinesse , and his Piety , these being the effects of those . And I will say unto him , that I hold it for more difficult , that one who hath by the gift of God , Faith , Hope , and Charity , should depraue himselfe in such manner , that he should loose them , and with them should loose his Iustice , his Holinesse , and his Piety , then it is for another , who is by naturall gift magnanimous , valiant , and liberall , should come to make himselfe so pusillanimous , so fearefull , and so covetous , that he should loose his magnanimity , vallour , and liberality . And I will say moreover unto him , that as it is a secure thing for the magnanimous , valiant , and liberall to liue upon his guard , suspicioning of himselfe , that if he should grow ne●…ligent , he might come to loose his magnanimity , his valour , and his liberality : so likewise is it a secure thing for the Iust , Holy , and Pious to liue upon his guarde , suspicioning of himselfe , that if he should grow negligent he might come to loose Faith , Hope , and Charity , and with them Iustice , Holinesse , and Wisdome . It is very true , that I shall hold him for much more secure , who by the inward spirit shall be certified that hee can by no meanes come to loose his Iustice , his Holinesse , and his Piety , then that other , that alwaies lives upon himselfe suspicious of himselfe . For I understand that the security which is divine , mortifies , and kills all the desires of sinning , as that which is humane quickens them , and kindles them . And because I understand also , that the sus●…icionating , which is as it were a fearing even when it is of the holy spirit , being a thing proper to the Hebrews , is a thing of imperfect Christians , it being proper to the perfect Christians of them who haue much Faith , much Hope , & much Charity to say with S. Paul , who shall seperate us from the love of Christ ? Rom. 8. Here I will adde this . That as Liberality is so annexed to Magnanimity , that he cannot be magnanimous that is not liberall ; so Hope and Charity are so annexed unto Faith , that it is impossible that he should haue Faith , who hath not Hope , and Charity ; it being also impossible that one should be iust without being Holy and Pious . But of these christian verities they are not capable , who have not experience in christian matters , which they onely haue , who by the gift of God , and by the benefit of Christ haue Faith , Hope , and Charity , and so are Pious , Holy , and Iust in Christ , and doe attend to comprehend that Piety , that Iustice , and that Holinesse , in which they are comprehended , being like unto God , and to the Son of God , Iesus Christ our Lord , AMEN . The end of the Hundred and Ten Considerations . AN EPISTLE DEDICATORY of IOHN VALDESSO to his Commentary upon the Romans . TO THE MOST ILLVSTRIOVS LADY , the Lady DONA IULIA de Gonzaga . PErswading my selfe , most Illustrious Lady , that by meanes of your continuall reading the Psalmes of David , which I sent the former year unto you , translated out of Hebrew into the ordinary Castillian language , you have framed to your selfe a mind such as was Davids , thatis , alike pious , alike confident in God , and alike resigned to God in all things : And being desirous , that you passing on forward might frame to your selfe a mind like perfect , like firme , and like constant in those things , that appertain to the Gospell of Christ , as S. Paul had , I now anew send you the Epistles of S , Paul translated out of Greek into the ordinary Castillian , by the continuall reading whereof , I am certain you shall much benefit your selfe in spirituall edification . But this with condition that you read them not with intent to know for curiosities sake , and for vanity , as men that are without piety doe , who imagin to put an obligation upon God by setting themselves to read S. Paul , as if one that were a Castilian , should by speaking Greek suppose to put an obligation upon a Greek Emperour : but with intent to frame and ground the mind according as S. Pauls was grounded and framed . And of this I am to advertize you , that so far forth you are to imitate David , in as much as you know that he imitates God ; and that so farre forth you have to imitate S. Paul , in as much as you shall know that he imitates Christ. This I say in regard that it appertaining to you to attend to become very like unto Christ , and very like unto God , endeavouring to recover that image and likenesse of God , whereunto the first man was made conformable , I must not be content that you should think to recover it holding only before your eyes David and S. Paul as samplers for to summ up the accompt , it would by this meanes betide you as it doth to a Picture drawer , that takes a copy of another picture , whereby it comes to passe that he doth not only fall short of the naturall , but that he attaines not to the perfection of that Picture , which he copies out : And if he doe it , it 's to be deemed a kind of miracle . I say therefore this doth not content mee , for I would that you should so long set David and S. Paul for yoursamplers as your heart serves you , not to set God and Christ for your patternes : but alwaies endeavouring so to perfect ▪ your selfe in that which belongs to piety , & in that which belongs to the Gospell , as that at least the heart serving you to propound Christ and God for your patternes , you should come to draw the image so like to the proper image of God , and to the proper image of Christ , that the image might serve for a sampler to others even as the images of David and of S. Paul doe now serve for samplers unto you . And if happily it seeme to you , that what I now say , is a new thing and not formerly practized , know that it is of great antiquity and much practized , although because it is not understood it seemes to be new and not formerly put in practice . That this is so appeares by that which S. Paul writes to the Corinthians , who as he there saies , were as yet carnall and not spirituall , Be you imitators , saith he , of me , even as I am of Christ ; meaning thus much , imitate ●…ee even as I imitate Christ. Whence I conceive that if the Corinthians had been spirituall , he would not have said unto them imitate mee , that is , take a copy from that image which I have drawn of Christ , but he would have said unto them , as he saith unto the Ephesians , that where spirituall , Be you imitators of God , as dearely beloved Children , meaning thus , in as much as you are the sonnes of God , and exceedingly beloved of God , see that you attend to recover the image and likenesse of God , not taking the sampler from any man but from God himselfe . And verily it seemes that our Lord Iesus Christ himselfe had this intention , in as much as in one place saying , Learne of mee for I am meek and lowly in heart , he saith in another place , Be you perfect according as your heavenly father is perfect . See here it is then no new thing nor unusuall that I propound , in counselling you to take the picture from the proper image of Christ , and from the proper image of God , but an old thing , and such as hath been practised by Christ himselfe , and by his Apostle S. Paul. It now remaines , that recommending your selfe to God , you should apply your mind thereunto . And that you shall doe by imitating David as farre as he imitateth God , and is conformable to the image and likenesse of God , having taken out his own picture from God himselfe ; & imitating S Paul as farre as he imitateth Christ , and is conformable to the image and likenesse of Christ , having taken out his own picture from Christ himselfe . And stay not here but passing on farther think that you are to imitate God , taking out your picture to the life , from the selfe same image of Christ , and from the selfe same image of God. And because the continuall reading of the History of Christ , would much further you in the imitation of Christ , and in taking your picture of Christ , in as much as many of Christs works , and many of Christs words carry great efficacy in them , and by them , as I conceive , God works much more effectually upon the hearts of men , mortifying and quickning them thereby , more then by any other written in the Scripture , I intend by the favour of God to serve you in them , as I have served you in David and in S. Paul. And know for certain , that as in reading of S. Paul , a man may perceive the marveilous effects of the crosse of Christ , so by the reading of the History of Christ , a man may come to know , see , and feel in a wonderfull manner the proper crosse of Christ ; and under the name of crosse I understand all that , which was of weaknesse and infirmity in Christ , both in regard of that which he himselfe felt , suffering hunger and thirst , cold and heat , with all the other discommodities whereunto our bodies are subject , and in his feeling of affliction and anguish for some things which he saw amongst men and in men , and in his inward feeling of death , as also in regard of that which he shewed in the outward , being esteemed a vile , base , and vulgar person and accordingly used , and farther being held for a pernitious and scandalous person and accordingly crucified . Now this which I have spoken of touching the History of Christ I shall accomplish at such time and manner as it shall please the Divine Majesty ; in the mean space loose no time attending every day to make your selfe more like unto God to this intent serving your selfe of reading David , and more like unto Christ serving your selfe of reading S. Paul , in whom also you shal behold the crosse of Christ , albeit not so evidently as in the Evangelists . And because it may perhaps seem strange to you that I should make present of S. Paul unto you before the Gospells , in as much as the reading of S. Paul is commonly esteemed more difficult then that of the Evangelists , which containe the history of Christ , I would have you to know that as farre as my understanding can reach , there is without all doubt more difficulty in the perfect understanding of the Gospell then that of S. Paul , which proceeds as I conceive from certain causes , which would be a long work to make repetition of , only now I will say , that for as much as in S. Paul I read the conceptions and apprehensions of S. Paul , and in the Gospell I read many conceptions and apprehensions of Christ , I find so much more difficulty in the perfect understanding of the Gospells , then in the perfect understanding of S. Paul as I conceive the conceptions & apprehensions of Christ were more elevate and more divine then the conceptions and apprehensions of S. Paul , not denying but that to speak generally , and as much as concernes the stile , the Gospells are more intelligible then S. Paul. But of this matter I reserve my selfe to speak more at large , when it shall please God that I come to translate the Gospells . Now concerning the translation , I have been desirous to ty my selfe strictly to the letter as much as possibly might be , even so as to leave the matter ambiguous in the Castilian language , when it would beare , where ever I found it ambiguous in the Greek , so as the letter might be applied both to the one and to the other sence : and this I say for as much as intending the translation of S. Paul , I may not pretend to write m●…e own conceits but those of S. Paul. It is very true , that in some places , which seemed necessary unto mee , I have added some small words in the text : But of these , some are understood in the Greek text , although they be not expressed , and others seem of necessity to be understood . And all these , as you may observe , are marked to the intent you may know them for mine and make use of them as you please in reading or not reading them . But of this be advertized , that as you should not doe well in disesteeming , that which God may give you ability to understand of your selfe in this reading , so neither is it good that you should too much trust upon your own judgement , despising the judgement of others . It is not good that you should despise your own , & it is amisse that you despise that of others . In the Declaration , which I haue written upon that which I have translated I have kept my self as neere as was possible for mee to S ▪ Pauls minde , setting down his conceptions and not mine own . And if I haue gone aside in any thing it hath been through ignorance , & not through malice , and therefore with a very good will shall take delight in being corrected and amended in whatsoever I have not hit the mark , and most of all in that from whence any scruple how light soever it be , may arise to any Christian minde . For however you know my principall intention in this writing was to satisfie your desire , yet notwithstanding I desire , together with your profit to profit likewise all other persons that shall read this writing , and not offend the least of them in any thing at all . This is my principall profession , in as much as I cōceive the son of God made profession of the same here in this present life , whom I being a Christian am bound to imitate . For the Latine words which I set in the beginning of the Declarations , I would not haue you think that they serve that by the Castilian you should understand the Latine , for oft-times they confront not the one with the other : But only think that they serve to the end that you may the more eafily understand what those Latine words are which answer the Castilian ( which as I said before are conformable to the Greek Text & not to the Latine ) for S. Paul wrote in Greek not in Latine . And incase you have a desire to read S Pauls Text without busying your selfe in my Declaration , that you may doe it with greater ease I will advertise you of some things , which shall open the way and facilitate the understanding of S. Pauls minde . And so I say unto you , that by Gospell S. Paul understands the preaching of that good news of the pardō general , which is published throughout the world , affirming that God hath pardoned all the sins of the men of the world , executing for them all the rigour of his instice upon Christ ; who gave notice to the world of this pardon , and in whose name all give notice thereof , to the intent that men moved by the authority of Christ , who is the sonne of God , should give credit to the pardon generall , and giving confidence to the word of God , should hold themselves for reconciled with God and give over the seeking after otherkinds of reconciliation . By which you shall understand , that God in this case deales with men as a Prince , against whom his subiects having rebelled and by reason of this rebellion fled from his kingdome , he grants them a pardon generall and sends his owne sonne to give them notice thereof , to the intent that they should give credit to the pardon for the authority of the sonne , and so relying on the Princes pardon returne to the kingdome giving over to seek for pardon from the Prince by any other way or meanes . Whence it followes , that they , who believe that Christ is the sonne of God and yet give not credit to the pardon generall , which he published and doth publish , these doe not hold themselves for reconciled with God , but goe seking other reconciliations not relying upon that which Christ published , and is on Christs behalfe published , they doe the self-same , which the vassalls of the Prince would doe , who believing that he that publisheth the pardon generall to them , were the Princes sonne , would not for all that ac●…ompt themselves pardoned and so not return to the kingdome . And I understand likewise , that neither that Prince , to whom this should thus happen , should attaine his intention in as much as hee sent his sonne to no other purpose then to the end that being acknowledged for his Sonne hee might bee credited in that which hee manifested : so neither doth it seem that God attaines his intention in those who knowing Christ for the sonne of God , yet not giving confidence to that which hee gives them notice of on Gods behalfe doe not esteem themselves for reconciled to God. He attaines his intention onely in those who knowing Christ to be the son of God , and giving confidence to that which hee gives them notice of on Gods behalfe doe accompt themselves for reconciled to God , and so for pious for just , and for holy . It is very true indeed , that the knowledge which they haue of Christ as the son of God , who feel not themselves reconciled to God ; cannot properly be tearmed knowledge , being more properly opinion then knowledge : for were it knowledge it would work in them the same effect that it doth in others , certifying them of their reconciliation with God , and giving them peace in their consciences . And moreover know that by Letter S. Paul understands all that which a man doth , saith , & thinketh without being inspired thereunto by God , albeit they be such matters as other men have said , done , and thought being inspired thereunto . Letter it was in S. Peter , when in Antioch he severd himselfe from the conversation of the Gentiles because he would not scandalize the Iews , and Spirit it was in S. Paul when he did reprehend him for it . Know further that by Faith S. Paul understands the credit that a man gives to the pardon generall , which Christ published , & which is now in Christs name , & on Christs behalfe published . And that by Hope he understands the patience and sufferance , wherewith a man that believes , doth hope for the accomplishment of that which he believes without being wearied in his hope , and without giving over the pursuit of that which he hopes for . And that by Charity he understands that inward bowelly affection , wherewith a man that believes and hopes , doth loue that which he believes , and that which hee hopes for , loving God and Christ , from whom and by whom he hopes to obtain that which he believes , that which hee hopes , and that which he loves , and loving also all those things that are Gods , and that are Christs . Know moreover , that by the Justice of God S. Paul understands the perfection of God. As we , when wee would signifie a man to be perfect , say he is just , our meaning being this , that there is nothing in him that is not very good , and in effect that there is nothing wanting to him . By the Grace of God he understands the favour that God shews unto a man in drawing him to accept the pardon generall , and in maintaining and increasing him with other inward favours , which are called Grace , inasmuch as God bestows them graciously without any respect of desert , onely because it is his will. That by the Guift of God he chiefly meanes his having given Christ unto us , to the end that the rigor of his justice being executed on him we should hold for certain the pardon generall , and hee understands particularly those outward guifts of the holy spirit , which in S. Pauls time were in abundance cōmunicated to them that believed . That by sinne he almost alwaies understands the affection and the appetite to sin , which lives in a man through his naturall depravation and through his acquisite , and I say almost , in as much as some times he meanes by sinne the sacrifice for sinne , That by the Old man he understands the man , that is not regenerated nor renewed by the holy Spirit . And by the New man he understands the man , that is renewed and regenerated by the holy spirit . And know likewise that by Flesh , by the carnall man , by the body of sinne , and by the law of the members he understands the selfe same that he doth by the Old man , that is , nature without the spirit , and know that by the law of God he understands that which God gave unto the Hebrew people by Mos●…s , which sometimes he termes the Law of death , because it was its part to condemne , and other where he calls i●… the Law of sinne , because it stirred up in men the affections and appetites of sinning . That by the Law of the spirit he understands faith , by Circumcision he meanes Iudaisme , and by Vncircumcision , he understands the state of the Gentiles . And finally know , that by Christian liberty he understands the degree , state , and dignity , unto which God advanceth a man , that accepts the grace of the Gospell , who being regenerated , and renowed , and made the son of God , is free and exempt from those things whereunto other men are subject , in as much as he maintaines himselfe in his regeneration and renovation , and doth not deprive himselfe of that sonship for which he is governed and ruled by the spirit of God. Of all this you may serve your selfe , as it were of a guide , by meanes whereof you may understand many of the things , which you shall read in S. Paul. And because it may perhaps cause admiration in you to see , that S. Paul setting himselfe to reprehend vices in some of them , to whom he writes , and admonishing them of those vices from which they ought to beware , names certain vices , which are shamefull even in the men of the world . So that it may seeme strange , that there should be any necessity of admonishing Christian persons touching those vices , and that withall he scarce toucheth those vices which are more inward and more pernitious . You shall know , that in as much as in S. Pauls time there were some who made carnall licentiousnesse of Christian liberty , and gave themselves unto vices and villanies , it was necessary that S. Paul should touch them in those particulars wherein they did most sinne . In such sort as it was needfull even in that time , to seek redresse for outward vices in christian persons , in as much as they did not esteem them for evill nor were not ashamed of them through the false perwasion which they had run into , of christian liberty ; and because they had put an end to the esteem of the world . But it is now needfull to apply remedy to christian men for their inward vices , in regard that they partly for God , and partly for the world doe abstain from outward vices , suffering themselves to be overcome by the inward ; partly because they doe not know them for vices and partly because the world holds the want of these vices for a vice . You shall find some things in S. Paul which you shall not feel in your selfe , and other things , which you shall not understand , and some other , which will seem strange to you : And all these it seemes fit to mee that you should passe over not ca●…ing much to weary your selfe for the understanding of them , in as much as the intention with which you goe about to read S. Paul is not to understand all that S. Paul saith , but to frame your mind as God shall give you grace to understand , feel , and tast in S. Paul. I also advise you , that when you begin to read an Epistle , you leave not to read the argument which you shall find written before it , for it gives much light to the whole Epistle . But in truth all these advises are nothing , and there is one of much more availe then all these , that is , that when ever you shall take S. Paul into your hands , you should commend yo●…r'selfe to God , beseeching him that he would send his Holy Spirit that may be your guide in the reading ; and you shall endeavour to obtain it by meanes of the only begotten son of God ▪ Christ Iesus our Lord , to whom be glory for ever . AMEN . FINIS . ERRATA . PAge 17. line 6. for execution in this manner , read , in this manner I desire to &c. p. 21. l. 1. f. all good the works , r. all the good works . p 23. l. 22. f. there r. them . p. 24. l. 11. f. believe a lye , r. unbelieve a lye . p. 29. l. 18. f. perceiving , r. persevering . p. 29. l. 27. f. dispose , r. dispoile . p. 34. l. 23. f. once r. one . p. 35. l. 22. f. by good , r. be good . p. 39. l. 25. f. meeter . r. meet . p. 45. l. penult . f watchfulnesse r. watchfull . p. 50. l. 28. f. peace and conscience r. peace of conscience . p. 82. l. 24. f being a man , r. being in a man , p. 89. l. 20. f. doth reach unto r. doth not reach unto . p. 98. l. 3. f. vocation of r. vocation to . p. 103. marg . f. omnes homo r. omnis . p. 105. l. 1. f. that his piety , r. that if his piety . p. 109. l. 8. f. knowe r. knowing . p. 116 , l. 6. f. that then holy spirit , r. then the holy spirit . p. 172. l. 25●… f. whilest his soul in his body , r. his soul in his body . p. 193. l. 24. f. Psal. 75. r. 95. p. 198. l. 12. f. felicity , r. facility . p. 208. l. 30. f. begins love , r. begins to give love . p. 220 l. 20. f. proceed , r. precedes . p. 222. l. 9 f. of man , r. to man. p. 227. l. 10. f. and it was , r. it was . p. 239. l. 24. f. the waies , r. these waies . p. 240. l. 35. f. would , r. should . p. 241. l. 29. f. justice , r. justify . p. 244. l. 12. f. purposes in such manner , r. purposes and desu●… in &c. Notes, typically marginal, from the original text Notes for div A14258-e300 This note is the French Translators . This note is the French Translators . Notes for div A14258-e3550 These 32 and 33 Consideratio●…s being read together , may vindicate the Authors good meaning , from his dubi ous and offen sive expressions in the present Consideration . See the Preface . This XXXVI . Co●…sideration saith the translatour seemes expressed in difficult , and ambiguous words , which may justly breed exception , if so it bee not taken altogether . I confessed saith he ) it is one of them , which I doe not fully understand . See the Preface . Hoc est omnes homo . The Weeke before Easter . Pretending ●…erit . 
A69640	----	An history of apparitions, oracles, prophecies, and predictions with dreams, visions, and revelations and the cunning delusions of the devil, to strengthen the idolatry of the gentiles, and the worshipping of saints departed : with the doctrine of purgatory, a work very seasonable, for discovering the impostures and religious cheats of these times / collected out of sundry authours of great credit, and delivered into English from their several originals by T.B. ; whereunto is annexed, a learned treatise, confuting the opinions of the Sadduces and Epicures, (denying the appearing of angels and devils to men) with the arguments of those that deny that angels and devils can assume bodily shapes ; written in French, and now rendred into English ; with a table to the whole work. Bromhall, Thomas. 1658 Approx. 1266 KB of XML-encoded text transcribed from 201 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A69640 Wing B4885 ESTC R15515 12099881 ocm 12099881 54075 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69640) Transcribed from: (Early English Books Online ; image set 54075) Images scanned from microfilm: (Early English books, 1641-1700 ; 885:10 or 1248:3) An history of apparitions, oracles, prophecies, and predictions with dreams, visions, and revelations and the cunning delusions of the devil, to strengthen the idolatry of the gentiles, and the worshipping of saints departed : with the doctrine of purgatory, a work very seasonable, for discovering the impostures and religious cheats of these times / collected out of sundry authours of great credit, and delivered into English from their several originals by T.B. ; whereunto is annexed, a learned treatise, confuting the opinions of the Sadduces and Epicures, (denying the appearing of angels and devils to men) with the arguments of those that deny that angels and devils can assume bodily shapes ; written in French, and now rendred into English ; with a table to the whole work. Bromhall, Thomas. [6], 367, [25] p. Printed by John Streater ..., London : 1658. "The epistle dedicatory" signed Thomas Bromhall. Index: p. [2]-[25] at end. Imperfect: copy at reel 1248:3 has many stained pages. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Supernatural. Prophecies. Spirits. 2006-05 TCP Assigned for keying and markup 2006-12 SPi Global Keyed and coded from ProQuest page images 2007-01 Jonathan Blaney Sampled and proofread 2007-01 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion AN HISTORY OF Apparitions , Oracles , Prophecies , and Predictions , With Dreams , Visions , and Revelations . AND THE Cunning Delusions of the DEVIL , to strengthen the Idolatry of the GENTILES , and the Worshipping of Saints departed ; With the Doctrine of Purgatory . A Work very seasonable , for discovering the Impostures and Religious Cheats of these Times . Collected out of sundry Authours of great Credit ; And delivered into English from their several Originals , By T. B. Whereunto is annexed , A Learned TREATISE , confuting the Opinions of the SADDUCES and EPICURES , ( denying the appearing of Angels and Devils to Men ) with the Arguments of those that deny that Angels and Devils can assume Bodily shapes . Written in FRENCH , And now rendred into ENGLISH . With a Table to the whole Work. LONDON , Printed by John Streater , dwelling in Well-Yard , near the Hospital of S. Bartholomews the Lesse , 1658. TO THE HONOURABLE , THE Lord Cholmley , Lord Viscount Kell , &c. My Lord , I Should in the first place ( if possible ) anticipate your wonder ; when these rude Lines shall plainly salute You , Defender and Protector of their Innocencie : Since I , who have thus preposterously run them , am not so happy as to be known to Your Honour . I shall therefore humbly take leave to declare the grounds of this my presumption ( for I dare not call it otherwise , unlesse by your permission ) . The first is , your unbounded Goodnesse ; to which I am relatively obliged , and much acquainted by the frequent commemorations of my nearest Relation , whose Father had the happiness to live and die under the benevolent influence of Your honourable Service ; And , by the Information of those whose expressions proceed from the dictates of their own Experience , find , That where You have once obliged any by Your incomparable benignity , Your favours flowed down infinitely to all Relations . The next is , The Worthiness of those Learned Authours , by whose Care and Industry these Examples were left for the use of future Ages : whose Ashes might justly rise up against me , if ( being so unworthy to mention , much less to collect their Labours my self ) I should not commend them to the Patronage of one most Noble and Ingenious : Nor do I conceive it the lightest consideration , That Your Lordship being acquainted with these Collections in their severall Originals , must necessarily ( for the communicative quality inherent in all truly noble and generous dispositions ) wish they were accommodated to the apprehensions of inferiour capacities . I shall not trouble Your Honour with what Motives I had for exposing this Work to publick View ; Since these so much Saducean and Socinian Times , most loudly , proclaim an eminent necessity of utmost endeavours in this particular : And since it is the duty of all men , to study rather the Publick , than their own private , advantage . It being a Stranger , needs the more Encouragement . Besides , being usher'd into this our English World by so unworthy a hand , must consequently participate of the weakness of my endeavours : But however defective , or exposed to injury , Your acceptance will abundantly supply it , and your Patronage secure it from the imputation or prejudice of any Momus . Should I further question that invincible Courtesie which I hear every where extoll'd , I might thereby aggravate , instead of extenuating , my Presumption . Therefore I shall cease to trouble you further , but with this one request , That You will favourably interpret my boldness in subscribing my self , My Lord , Your Honours most humbly devoted Servant , Thomas Bromhall . A Catalogue of the Authors out of which these Stories and Examples are selected . A. ADon Viennensis . Aelianus . Aemilius . Aeneas Sylvius . Agatinus . Alexander ab Alexandro . Antonius Beneventus . Antonius de Turquemada . Apollonius . Apulejus . Artunus . Athenaeus . Aventinus . Augustinus . B. BArtholomaeus Bononiensis . Benno Cardinalis . Blondus . Bonfinius . C. CArolus Magnus . Caspar Goldwurm . Caspar Peucerus . Cassiodorus Remius . Catalogus Treverensis . Cedrenus . Chronicon Cassinense . Chronicon Helvetiae . Chronicon Saxoniae . Cicero . Coelius . Collenutius . Cromerus . Cuspinianus . D. DIctys . Diodorus Siculus . Diogenes Laertius . Dion Cassius . Dion Nicaeus . Dosithaeus . E. EGnatius . Erasmus Rotterodamus . Euagrius . Eunapius . Eusebius . Eustachius . F. FRanciscus Petrarcha . Francius . Fulgosus . G. GEllius . Georgius Agricola . Georgius Sabinus . Gilbertus Cognatus . Gregoras . Gregorius Turonenus . Gulielmus Mamulsbruciensis . H. HAdriani Chronicon . Haithonus Armenus . Hector Boethus . Henricus Coloniensis . Henricus Erfordiensis . Hermanus Gygas . Herodotus . Hieronymus . Hieronymus Cardanus . Homerus . I. JAcobus Meyer . Jacobus Ruffus . Jason Pratensis . Joachimus Camerarius . Joannes Agricola , Joannes Baptista Porta , Neapolitanus . Joannes Bodinus . Joannes Fincelius . Joannes Langius . Joannes Magus . Joannes Meyer . Joannes Saxo , Grammat . Joannes Trithemius . Joannes Vierus . Jobus Fincelius . Jodocus Darmudanus . Josephus . L. LAurentius Valla. Leonides . Lilius Gregorius Gyraldus . Livius . Ludovicus Guicciardinus . Lycosthenes . M. MAcrobius . Malleus Maleficarum . Mamelburiensis . Manlius . M. Fritschius . M. Paulus , Venetus . Martinus Lutherus . Marulus . Metaphrastes . Munsteri Cosmographia . Mutius . N. NAtalis Comes . Nauclerus . Nicephorus . Nicetas . Nicolaus . O. OLaus Magnus . Ovidius . P. PAschasius . Paulus Aemilius . Paulus Diaconus . Paulus Grillandus . Paulus Jovius . Pausanias . Petrus Ciezus . Petrus Mamorius . Philippus Melancthon . Philostratus . Platina . Plinius . Plutarchus . Pollux . Polydorus Virgilius . Pontanus . R. RAbanus . Ramulphus . Regino . Robertus Gaguinus . Rutilius . S. SAbellicus . Schaffnaburgensis . Servius . Severus Sulpitius . Sigebertus . Sleidanus . Socrates . Sozomenus . Statius . Stobaeus . Strabo . Suetonius . Suidas . T. THeodoretus . Theodoric . Gresmundus . Theopompus . Thomas Patriarcha Barbasiensis . Turpinus , Remensis . V. VAler . Maximus Vincentius . Ulricus Molitor . Volaterranus . Vopiscus . Urbanus . Urspergensis . W. WErnerus . X. XIphilinus . Z. ZOnaras . AN HISTORY OF Most strange Phantasies and Apparitions , with the various sleights and cunning delusions of Devils . MArcus Brutus and Cassius , who had murther'd Caesar , came together to Sardis , where it is reported , Brutus was accosted with a horrible Vision . He was a man , naturally very watchfull , and one so laborious and continent , that he afforded himself but a very small part of his time to sleep in . In the day he rested not at all , in the night very little ; and that when ( all men being drowned in sleep ) he had neither any employment to do , nor person to converse with . And , at that time , being engaged in a War , and agitating things of a most high concernment , he was so carefull and intent concerning the prosecution and event of those affairs , that , having first ( for a short space ) refresht himself with sleep after Supper , he wholly set apart the rest of the night for the promoting of his urgent occasions . And if it happened , that he had finished his businesse before , he betook himself to his study untill the third watch ; when , all his Centurions and Tribunes were wont to repair unto him . When he was ( I say ) at Sardis , and projecting how to convey his Army out of Asia , in the beginning of the night the Moon began to abate of her wonted lustre , the Camp being in a deep silence . Whilest Brutus was deeply cogitating of some serious matters , he thought he heard the footsteps of some one near him ; whereat he looking back towards the door , behold , a prodigious Apparition , one of a monstrous and horrid shape and bignesse stood by him , without speaking one word . Brutus , not without some reluctancy , ask't him , What Man or God art thou ? or what is thy businesse here ? The Vision answered , O Brutus , I am thy evil Angel , and thou shalt see me again at Philippi . At which Brutus nothing daunted said again , I shall then . But when it was vanished , he called together his Servants , who averred to him , they neither saw nor heard either Vision or voyce ; after which Brutus took his rest again . When it was light , he went to Cassius , and told him of this Phantasm . When , after Cassius was slain at Philippi , whilest he prepared for a second fight , wherein he was conquered , after he had been Victor in the first ; In the night ( as the story sayes ) the same Vision appeared again to Brutus in the same shape , not speaking a syllable , but so vanisht . Plutarchus in Bruto . WHen Marcus Antonius became bankrupt at Actium , Cassius of Parma his Partner fled to Athens ; where , in the dead of the night as he lay in his bed ingulph't with cares and perplexities , he phancied , a man of a monstrous magnitude , a black and ugly hue , his beard incompt and squalid , and his hair disorderly hanging down , came to him ; And being askt who he was ? answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. thy evil Angel , or Genius . Being at last affrighted with so horrid a presence , and so evill a name , he called in his servants , and questioned them , whether they saw one of such a dresse and visage either come in , or go out of his Chamber ? and when they had assured him they saw none such , he again composed himself to his rest : but presently the same Phantasm haunted him ; Wherefore he cast off all thought of rest , and commanded a Candle up to his chamber , and enjoyned his servants not to depart from him . Between this night and his execution inflicted by Caesar , was but a very short interval , as you may read in Valerius Max. l. 1. c. 7. and Sueton. in Aug. and Plutarch . in vita Antonii . DIon of Syracusa , after the Syracusans were made free , and a little before he was slain by Calippus , as he sate by chance in his Porch in the evening full of carefull thoughts , heard a sudden noise ; and looking about him , ( it being yet day-light ) he saw a huge woman , in face and habit nothing differing from a Tragick fury , sweeping the house with a Broom . He , very much terrified , called his friends , and acquainted them with the sight , and intreated them to stay and lodge with him that night , for he should sink under his terrour , if they should leave him , and the Ghost haunt him again . The Ghost , indeed , troubled him no more , but his Son , being almost arrived to Manhood , by reason of some slight and puerile crosse , became so sorrowfull and enraged , that he precipitated himself from the house top , and so perished . Plutarchus in Dione . ALexander the third , King of Scots took to Wife Joan Sister to Henry the third , King of England ; which Joan dyed without issue : after which he married Margaret , daughter of the same King Henry , who bare to him Alexander , David , and Margaret ; All these dyed ; yet the King not altogether dispairing of an Heir and Successor of his body , married the third time one Iola , daughter of a Knight of Draconum ; whilest by night they were celebrating the Wedding Feast , he saw the likenesse of a dead Man follow the Dance . The same year the King was knockt off his horse and slain . Hence arose all that sedition and destruction which blasted that , formerly , flourishing Kingdome . This fell out in the year of our Redemption , MCCL. Cardanus de rerum varietate , l. 16. c. 93. THere is a noble Family , and among the chiefest of Parma , called by the name of the Tortells , which have a Castle , wherein there is a Hall ; In it about the chimney , an old woman for this hundred years uses to appear when any of the Family dyeth , or is like to dye . On a time a gallant Matron , by name Paula of Barbia , which was one of the same family ▪ when we were at Supper together at Belzois , told me , that one of the Maids of the house was very ill , and that the old woman appeared ; all were of opinion that she would dye : But it fell out otherwise , for she recovered ; but another of the family which was well , dyed suddenly . They report , that this old woman , whose Ghost is now seen , was formerly very rich , and was by her own Nephews murthered for her moneys sake , and hackt in pieces , and thrown into the Privy , Cardanus , ibidem . ANtonius Urceus Codrus , a Grammarian of Brixia , the very same night he dyed , thought he saw one of a huge magnitude , a bald pate , his beard hanging down to the ground , fiery eyes , carrying Torches in both hands , and terrible all over , and he spake to him thus ; Who art thou , which walkest up and down alone thus like a Fury , in that time of the night , when men are fastest asleep ? Speak out , what dost thou look for ? or whither goest thou ? When he had thus said , he skipt out of his bed to avoid him , rushing in violently upon him . Bartholomaeus Bononiensis in ejus vitâ . JAcobus Donatus , Patricius of Venice , and also rich , when on a night sleeping with his Wife he had a taper light , and two Nurses also were asleep in a truckle-bed with a young child , not a year old , he saw the chamber door open by little and little , and a man , I know not who , put in his head ; the Nurses also saw him , but no body knew him ; The young man being affrighted , as well he might be , snatcht his Sword and Buckler , each of the Nurses great Tapers , into the Hall they come , which was near adjoyning to the Chamber , where all things were close . The young man comes back with great admiration , the small Infant , which was well in health , dyed the next day . Cardanus de Rerum varietate , lib. 16. cap. 93. VVHen Cursius Ruffus , in his family notable for nothing of worth , did act as Quaestor at Adrumetum , a City of Africa , walking up and down at noon in the porch , he saw the shape of a woman of a more comely hue , far beyond any mortal creature , which spake unto him , Thou art Ruffus , which shalt shortly come Vice-Consull into this Province . He being hopefully advanc'd with this prodigie , not long after enjoyed the Proconsulship of Africa by Tiberius Caesar , whereby the event of the Vision was fulfilled . Fulgosus lib. 1. cap. 6. EDwinus being banished by Ethelfred King of the Northumbrians , fled to Redovaldus King of the East-Angles . Not long after , when Ethelfred by some in authority sought to kill him , he began to take great care to secure himself . In the night , when all was still , one of an unknown face and habit , having met with him , ask't him what he would give him , if he told him that which would free his mind from all manner of sadnesse . Edwinus made him this answer , whatsoever was his , that he might lawfully request , and was in his power , that he will freely give him . Then he prognosticated to him , that so soon as he could make an escape out of his Enemies hands , he should then recover the Kingdome of his Ancestors , and when he had conquer'd his Enemies , he should enlarge it , both far and wide ; immediately laying his hand upon the top of his head , he saith ; When any one Edwinus , shall come to you , after you enjoy your own , and shall in this manner lay his hand upon your head ; be you then mindfull to keep thy promise . When he had done speaking thus , he on a sudden vanished . The young man being in a wonderfully manner transported with this Oracle , a long time ruminating within himself of this matter , durst not open it to any . But when Ethelfred was slain , he being brought home into his own kingdome by Redovaldus , being advised by Ethelberg his Wife , the sister of Edbaldus King of Kent , to embrace the Christian Religion ; when he on purpose delayed the businesse , and could by no perswasion be made pliable , Paulinus a devout man , which by long intreating could do no good , in the interim being taught by an Oracle from Heaven , ( as we must believe ) came to him , who made stay at York , and putting his most sacred hand on his head , requested him , that he would call to mind what that meant . Eduinus being amazed at the Oracles sudden issue , instantly fell down at the Prelates feet , and was with his fellow Christians washed in that holy Fountain . Anno 627. Polydor. Lib. 4. Hist . Angl. MAcchabaeus Cosen German to Ducanus King of Scotland and Banquho Stuart a valiant man travailing through a forrest towards the Court , met three Women of an unwonted and strange habit and appearance , One of them said , Hail Macchabaeus , Thanus Glammis , which was a Title of Honour he had lately received . The second said to him , Hail Caldarius Thanus , another and higher title of honour : and the third , Hail Macchabaeus , Thou shalt hereafter become King. Then said Banquho , Me-thinks you are something unkind whosoever you are to prefer this man not onely above all the noble Men of the Land , but even unto the Throne , and give me no promotion at all . To this the first answered . Yea we declare unto thee far greater things than these ; for this man , indeed , shall reign , but his dominion shall have an unhappy end with him for none of his posterity shall ever enjoy his Kingship after him : whereas ( although thou shalt not become King thy self ) thy posterity for a very long succession shall obtain and hold the Throne . When these words were ended , they all vanished out of their sight . At first these things passed as a vain phansie : but when Macchabaeus first ascended to the dignity of Caldarius , and afterwards beyond all expectation was made King , King Ducanus being slain ; and having two Sons , he began to call to mind the Vision ; and inviting ●●●quhones , and his onely Son Fleanches to a Supper , by that means projected both their deaths : but when they had slain the Father , the Son , by the darknesse of the night , made an escape . At length Macchabaeus was slain by Malcalmus the third Son of Ducanus and after many Generations the Kingdome fell into the hands of the Successours and Gran-children of Banquhones Stuart , and remains to this day in the possession of a daughter and heir of his Family , Cardan . l. 16. c. 93. ex Hectore B●ëtho . HOtherus King of the Swedes and Danes , as he was a hunting having lost his company , as he wandred alone espied a company of Nymphs in a certain Den or covert , who promised him all good fortune , but withall advised him , that he should by no means wage war against Balderus King of the Danes who was a superlatively wise man , and one generated by a secret seed and production of the Gods. Having spoken these things , they suddenly vanished , and left Hotherus ( who thought he had been in a Cave ) in the open field . Some years after , ( having commenced a war against Balderus , but hitherto with very ill successe ) he chanced to light upon the same Vision ; when he sadly bewailed to them his adverse fortune , and the sadnesse of his condition ; nor would he cease his complaints untill they had made him a promise of better successe . The Nymphs told him ( though he should seldome come off victor yet ) that he should lose no more men then his enemy ; and that he should obtain the victory if he could but find by what means to intercept certain food prepared for the Enemy to augment his force and courage . So he departed and rallied his forces . And whilst he diligently watched the Camp of the Enemy , he saw three Virgins go out who secretly used to carry them provision , whom he followed as fast as he could run , till at last they came to a house which they frequented ; where , by the help of his Harp ; ( on which he plaid most sweetly ) he got from them a most glorious Belt , and the powerfull girdle of Victory , and having returned the same way he went , met the Enemy , and overthrew him , so that the day after he was wafted over to Proserpina , who was seen to stand by him as he slept . Olaus Magnus , lib. 3. c. 10. C. Julius Caesar , in his civill war , when he had gone as far as the Bank of Rubicon , is said to have stood at a pause , and considering with himself what a destruction the passing of that River would be to Mankind : whilst he stayed upon the bank he had an apparition ; A man of an extraordinary bulk sitting upon the opposite bank playing upon a Pipe made of Reeds : And when , besides shepheards , many Souldiers , and amongst them some Trumpeters flock't to the Bankside to hear him , one of their trumpets leap't from him into the River , and with a very shrill voice began to sound an alarum , and so passed to the other side . Then Caesar said , Let us go , since the wonderfull signs of the Gods and the wickednesse of our Enemies thus invite us : The lot is now past , Sabellicus l. 7. Enead . 6. PElopidas , General of the Theban Army , ( whilest he encamped about the Leuctrian field , where the daughters of Scedassus were entombed ) saw Scedassus and his daughters ; they lamenting about their Tombs , and cursing the Lacedemonians : and their father ( who long before for that he had not revenged so horrid a crime , cursing the Lacedemonians , killed himself upon the tombs of his daughters ) told him , If he would conquer the Lacedemonians , he must sacrifice a red Virgin to his daughters . But when this seemed something too barbarous a sacrifice , to appease the gods with a humane offering , not satisfied in his mind about it , at last a young Mare which had never taken horse , came from the herd and stood in that very place where he had consulted with the Ghost . And when Theocritus the Prophet saw the Mare was of a yellow shining colour , and proudly reining-in her neck , she pranced and neigh'd , he called Pelopidas with a loud voice , and said , that this was his offering , and that he could expect no other Virgin. Then they brought the Mare adorned with garlands to the Sepulchre , and there sacrificed her : Soon after , the Battle began , wherein the Lacedemonians received that memorable overthrow of Leuctria by Boeotarchus and Pelopidas . Plutarchus in Pelopida . WHen Gennadius the Chief of Constantinople , under Leo the Great Emperour , was by night standing at the Altar , and praying to God for the world , a certain evil spirit appeared to him , which being by him forc't away by his making a crosse , answered him thus in the voyce of a man ; That as long as he liv'd indeed , he would avoid , and be at quiet , but afterward , he would leave no way unattempted to trouble the Church of God. Nicephorus lib. 15. cap. 23. Suidas . Cedrenus ▪ A Little before that Henry the seventh Emperour dyed , and the slaughter of the chief Rulers of the Nation , as Musatus Patavinus , and Franciscus Petrarcha do history it , the Inhabitants of Mediolanum , in the house-floor of Matthaeus the chief Governour , who also merited the name af Matthaeus the Great , when Sun was set , an armed horseman appear'd to him far bigger then the shape of man ; when many for an hours space had beheld it , it then vanish'd away , with great terrour to the beholders . Likewise three dayes after at the third hour , in the very same place , two horsemen in the like shape , being seen skirmishing between themselves , vanished also . Sabellicus libro 1. cap. 4. TWo famous Merchants , going into France through the groves near the Alpes in Italy , they met a man bigger then the ordinary size of men , he calling them suddenly , charged them thus ; Speak to my Brother Ludovicus Sfortia , and give him these Letters from me . They being amazed , and enquiring , Who he was ? he replyed , That he was Galeacius Sfortia ; and straightway he vanished from their sight . They returned in all haste to Mediolanum , from thence to Viglevanus , where Maurus lived . They present their l●tters to the Prince , the Courtiers scoff at them ; but they standing stiff in their errand , were cast into prison , and being put upon the wrack , they shewed by their constancy , that there was no fraud in them . In the mean while with great fear and ostonishment they deliberated about opening the Letters . All the rest making doubt what to do , one Galeacius , a Commander in chief feared not . The letter was folded up like a Bishops Writ ( as they term it ) very long , fastened with small instruments of brasse . The words whereof were these ; O , O , O Ludovicus , take heed to thy self , For the Venetians and the French have conspired to ruine thee and thy off-spring . But if you will give me a thousand nobles , I will endeavour to reconcile their high spirits , and to turn away your ill fortune , and I doubt not to accomplish it , if you do not stubbornly refuse me . Farewell . The subscription was ; The spirit of Galeacius thy Brother . Here some being astonished at the strangenesse of the thing , others laughing at the device , and most averring , he must put money into his hands ; yet lest he should make himself a laughing-stock , the Prince refrain'd this superstitious prodigality , and sent home the Merchants again . But in a short while after he was unthron'd by Ludovicus the Twelfth King of the French , and carried away prisoner . Artunus Section 1. historiae Medionens . oculatus testis . THe Father of Ludovicus Alodisius , who was possessour of all the wealth of the City Imola , a little after he went from hence , appeared in a private place to the man in his journey , whom his sonne Ludovicus sent to a City in Italy called Ferraria , sitting on horseback with a hawk , ( as 't was his manner in hawking to hold him ) and spake to him , although in great fear , to bid his sonne to come that very next day into the same place ; for he would tell him of a businesse of great consequence . Hearing that ; Ludovicus , both because he was incredulous thereof , and was also afraid of some treachery , sent another in his stead . That same ghost meeting him , which appeared before , was very sad that his son came not ; for he said , he would tell him many more things : But at that time he bad him tell him onely this , That twelve years being expired , and one moneth , the day likewise being particularly set down , he should be no longer Governour of that City which he had . The time which the Ghost had foretold of was come ; with great diligence in that very same night , which his Fathers evil Angels suspected , Philippus his Souldiers , Captain of the City Mediolanum , ( with whom he had made a Covenant , and therefore fear'd him not ) the trenches being hard frozen , scaled the Walls , and with ladders took the City and its Governour . Sabeb . lib. 1. cap. 4. Exempl . WHen Constantinople was besieged by the savage Turks both by Land and Sea , There was seen at Come a City near adjoyning to France , a great company of doggs whirried up and down in the Ayr , and after them flocks of divers kinds of beasts , and as it were many footmen , first of a slender harnesse , then pikemen and other weapon'd men followed after , and horsemen followed them , divided into Troops , with a great Army set in battle array ; They seemed for the space almost of three hours to be an Army at hand . At length a huge and formidable Man of a high stature , such as cannot be expressed , as General of the Army , sitting upon a dreadfull horse , advanced , and some other vain Apparitions , the forerunners of great mischiefs , till night drawing on , whatsoever they saw vanished away . Which Wonders every body thought did foretell ruine , destruction , and misery to follow after , which the fates had necessitated ; and so it came to passe . Alexander lib. 3. cap. 15. AS Sigebertus reports in his Chronicle , Antiochus by a Divine hand of Judgment was overturned and cast down in the second year of Mauritius ; A certain Citizen of the place , a man of singular piety , and full of charity , and liberall in his Alms , saw an old man all in white , with two more with him , standing in the midst of the City with a handkerchief in his hand , with which striking the middle part of the City , it suddenly was overturned , houses , men and all . And his two companions had much ado to perswade him to spare the rest of the City that stood ; so when he had used many comfortable speeches to this good man , they appeared no more . IN the year of our Lord , 1536. a certain Factor of Sicilia journying from Catana to Messana upon the 21 day of March took up his lodging at Taurominium ; thence next morning travelling on his way not far from the Town , he met 10 Pargettors , as they seemed to be carrying with them their tools , he asking whither they were bound ? They answered , To Aetna , ( commonly called , the Mountain Gibellus ) . And soon after ten more of them , who being asked whither they all went ? returned the same answer , That their Master Workman had sent them to build a certain Edifice at Aetna ; and being asked , who their Master was ? they said , He came a little after them . And suddenly he met a man exceedingly taller then any ordinary man , with a very long beard and hair , and blacker then any Crow , so that he might seem to be Vulcan himself , had he been lame ; He without any more complement , askt the Factor , Whether he met his Workmen ? He answered , That indeed he saw certain Men , who said they were going to build at Aetna ; but whether they were his Workmen or no , he knew not ; but if they were , he would be glad to know what moved him to undertake so strange a piece of Work , as to build in a Mountain so high , and so deep in Snow , that it is hard for the ablest Traveller to passe there . Then said this unknown Architect , Although you little credit my words , you shall shortly know , and your eyes shall bear you witnesse , that I am able to perform this and much more , if I please . And with these words he vanished out of his sight . At this the man became so terrified , that he had like to have dyed in the place ; but with much ado he got back to the Town full of horrour , and according to the custome procured a Priest , was confest , declared his vision , and the same evening departed this life . The beginning of the night following , the 23. of March , there was a great Earthquake , and exceeding great flames of fire burst out of the top of the Mountain Aetna on the East side , and were violently carried toward the Sun-rising , insomuch , that the Clergy and people of Catana were so struck with terrour , that they all ran to the Church of St. Agatha , to implore divine assistance , from whence the voyce of their prayers , and excessive weeping , with their dolefull ditties , and unanimous cry for mercy , the bells all the while ringing mournfully , came to the Church dedicated to the Purification of the Blessed Virgin. And ( O wonderful event ! ) before their prayers were ended , the fire began to decrease , and in a short time became utterly extinct . Gilbert . Cognat . libro octavo narrationum . DAmascius Syrus Simplicius , and some other learned men came out of Sicilie together , and went into Persia to see King Cosroes ; of whose fame and vertue they had heard great report . In their coming home , as they returned , they found the body of a man in the field unburied . They abhorring the inhumanity of the Persians buried it . In the night time the shape or Ghost of an old , honourable person seem'd to haunt one of the retinue , saying , Do not interre that unburried corps , let the Dogs tear it in pieces . The Earth is the Mother of us all , it admits not of that man , who depraves his Mother . When he was awake , he told his vision to the rest ; Wherefore going back again in the morning into the field , they saw the naked corps lay in the open field . Agathius lib. 2. seems to speak of it , among his Greek Epigrams , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let this unburied Corps no buriall have , Our Mother Earth to Mother-wrongers lends no grave . EDward the third King of England , when on a time the Collectors of the Tribute-money which was impos'd on the people , had brought before him a huge heap of money given out of that tribute , to make him merry , he suddenly thought he saw the Devill sporting and playing about the money , and therefore , abhorring money of this nature , as a detestable thing , they say he presently commanded it to be taken out of his sight , and to be restored to the people . Polydor. lib. 8. WHen Thyana , a City of Asia , ( which had rebelled ) was taken , Aurelianus the Emperour being in his Pavilion all alone , very angry , thinking how to destroy it , he saw with great terror Apollonius Thyaneas the Philosopher appearing to him , which was dead long since , and advising him ; Aurelianus , if thou desirest to be a Conquerour , think not to slay my Citizens . Aurelianus , if thou wilt be a Ruler , shed no innocent blood . Aurelianus , be mild , and gentle , if thou wilt be a Victor . Calius lib. 17. cap. 13. ex Fl. Vopisco . ST . Martin the Bishop of Yours in France , was greatly tempted by the Devil . On a time the Devil appeared to him all in purple , and with a Diadem , in the person of Christ . Martin seeing this , was amaz'd ; the Devil saith unto him ; Know Martin , whom thou adorest : I am Christ , I am going to the Earth , I would first make my self known to thee . Here when Martin replyed not , he saith again , Martin , why doest thou doubt to believe in me , seeing thou seest me ? I am Christ . Then he being taught in Gods Word by the Holy Ghost , saith ; My Christ was crucified and wounded , but I see you in no such habit , neither put I my belief in you . At this word he vanished . Marulus ex Severo Sulpitio . WE read in the Life of S. German , a Bishop , that on a night when the cloth was laid in an Inne after Supper , he much wondring at it , was inquisitive , for whom that Supper was provided ? and answer was made , For good Men and Women which straggle up and down in the night . Whereupon the holy man intended to watch them . And lo , a great company of men and women came to the Table , whom he charging not to go away , the whole houshold lookt if they knew any of them . They saying they were all neighbours , every bodies house being searcht , he found them all in their beds . Whereupon he presently put them all to their oaths , who acknowledged , that they were evil spirits , or Devils . MEnippus , the Scholer of the Philosopher Demetrius , a very handsome young man , when he went to Cenchraea by Corinth , he met the shape of a strange Maid , beautifull and rich , which said , that she was in love with him ; Thereupon she invited him to go to her house : He being love●smitten , oftentimes kept her company there , and did think to marry her . She had a house furnished like a Princess . Apollonius Thyaneus considering all things in that house , cry'd out , that she was one of the Fairies , whom some call Hagges , others walking - Ghosts . Philostratus in vita Apollonii . JAmblicus that famous Magician , when a certain Egyptian whilst he was making his challenge , had an apparition to the great terrour of all the standers by ; bad them be of good cheer , and not wonder at it , for he knew it to be the Ghost of a certain Fencer , who was then lately slain in a single Combat . Eunapius in Aedesio . WHen Constantine the Great , made Gallus Governour of the East ; Julianus being in great hope of compassing the Empire himself , sought throughout all Greece for Southsayers and Wisards , and consulted all he could meet with , about the successe of his designes . At last he met with one who promised him great satisfaction in the foretelling of what future events he should propose . And having led him into a room beset with Images , the Magician began to call upon his Devills , and they presently appeared , but ( as they are wont ) in an ugly black hue and shape ; insomuch that Julianus , being sore afraid , signed his forehead with the sign of the Crosse , whereat the Devils suddenly vanished , as minded of the victory of our Lord Jesus , and their utter rout and ruine thereby . Then the Conjurer reproved Julianus for being so timorous : But Julianus , highly admiring the power and vertue of the Crosse , clear'd his mind of the conceit of running after wisards , by this consideration ; That the Devils would never have fled at the sign of the Crosse , did they not perfectly hate that action . Theodoretus , lib. 3. c. 3. Sozomenus , lib. 5. cap. 2. A Certain Mediolanensian Boor , as he returned homewards from his labour , about three hours within night , saw a Goblin or Spirit follow him , and when he endeavoured to out-run it , make he what use he could of his heels , the spectral fetch 't him up , and at last threw him to the ground , when he endeavoured to cry out , but could not . At length when he had lain long on the Earth , all roll'd in mud and dirt , he was found by some who passed by that way , and carried home half dead , and at the end of eight dayes gave up the Ghost . Cardanus de Subtilitate . A Certain Lacedemonian having brought the Philosopher Plato out of Sicily , sold him off to Aegina by the command of the Tyrant Dionysius . But in regard it was a capital crime for an Athenian to come to Aegina , he was called in question for his life by one Comandrus : but the necessity of the matter being taken into consideration , he was sold away for twenty pounds to one Aniceris of Cyrenia , and by him afterwards made free . Afterwards the City was taken by Cabria , and this Comandrus drowned in the Hellespont , who was told , before his death , by an apparition that this hard fortune befel him , for the hard measure the Philosopher had received . Laertius , lib. 3. SOzomenus in the 28th chap. of his 6th Book , tells us that one Apelles , a Monk , about Achoris in some of the Monasteries of Egypt , did many strange things , and whilst upon a certain time he was busie at some Smithy-work he had in hand , there appeared to him a most beautiful and adorned lady tempting him to lust , whereat he snatch't a hot Iron from the fire , and ran it into the face of the lustfull Succubus , who vanished with a hideous cry at the hurt he had given her . DAtius Bishop of Mediolana , when for the profession of his Faith he was put from his place , as he went towards Constantinople , he put in at Corinth , and there for want of better accommodation he was forc't to take up with lodgings haunted with evill spirits , and at midnight when the Devils began to bray , bleat , houl , and roar about the house like Lions , and other beasts , the Good Bishop rose , and thus expostulated with those fiends , or their head . Most wicked Pluto , thou who saidst , I will establish my seat in the North and will become like unto the most High , behold for thy pride thou art become like unto Swine and Asses , because thou deniedst obedience to thy Maker . The Devils at his speech were so confounded , they left haunting that house for the future . Gregor . Turonensis lib. 3. Dialog . cap. 4. PHlegon Trallianus a Manumisse of the Emperour Adrian , in his Book de Mirabilibus et Longaevis , ( i. e. ) of Wonders and Antiquities ; relates a History , which if you will take his private authority , he avers he was well-acquainted with it , being in a certain City where he was : The Story is this , Philinnium the daughter of Damostrates the Inn-keeper and Charitus , fell in Love with one Machates , one of her Fathers lodgers , which her Parents very much misliking , she broak her heart with grief , and was buried with publick solemnity . Six Moneths after , when Machates was come thither again , Philinnium came to him and lay with him ▪ received a gilded Cup , and an Iron Ring which he gave her , and likewise bestowed a Gold Ring , and a Breast-cloth upon Machates , and so departed . The Nurse saw the Spectral and declared the businesse to her Parents , who the next day came and found their daughter with their Guest , whom they embraced with most passionate acclamations , whilst she spake to them in this manner . O Father and Mother , how unjustly do you envy me the happinesse of being two or three dayes in your house with this your Guest , without doing any evill at all ; ah you will again bewail your curiosity in your choice for me , when I am gone from him to my appointed station ; for alas , I am here but by permission , and the special licence of the Gods. When she had thus uttered her mind , she was instantly a dead corps again , and when they had carried her publickly to be seen , they declared the whole story to all that came flocking into the Theater . The grave was found open and nothing therein , but the Iron Ring , and the gilded Cup. The Corps by the advice of Hillus the South-sayer , was buried beyond the lines of the City ▪ Machates through grief , became the actor of his own Trajedy . HIeronymus in his lives of the Fathers , tells of a certain Monk , who was enticed to most foul and lustfull embraces by a Devill in the shape of a most amiable Woman , who , when to propagate their lust , she bended forward her members towards him ; seemed like a Mare or Mule , or some bruit creature . And when he endeavoured to accomplish carnall copulation , she making an ugly howling noise , like a spirit as she was , and a Phantasm , vanish't from between his hands as he embraced her , and left him ( wretched man ! ) miserably deluded . Vierus l. 2. c. 46. De Praestigiis Daemonum . IT is storied by Vincentius in the third Book of his Histories , that there was in Sicily under the King Rogerius , a young man of good courage , and very skilfull in swimming , who about twilight in a Moon-shine evening was washing himself in the Sea , and a woman swimming after him caught him by the hair , as if it had been some of his fellowes that intended to drown him . He spake to her , but could not get a word from her ; whereupon he took her under his cloak , and brought her home , and afterward married her . On a time one of his fellows upbraiding him , told him he had hugg'd a phantasm ; he being horribly affrighted , drew his sword , and threatned his Wife , that he would murther his son which he had by her , if she would not speak , and make her originall known . Alas poor wretch , saith she , thou undoest a commodious Wife , in forcing me to speak ; I should have continued with thee , and should have been beneficiall to thee , if thou hadst let me alone with my commanded silence ▪ But now thou shalt never see me more . And immediately she vanish'd . But the Child grew up , and much frequented the Sea. In fine , on a certain day , this phantasm meeting him in those waters , carried him away in the presence of many people . IN a Country called Marra , there was a very gallant and handsome young Lady , that had refused many in marriage , and most wickedly kept company with an evil spirit , by the Greeks termed Cacodaemon , who being with child by him , and by her Parents severity constrained to tell the father of it ; answered , that she knew not where she was , that a very fair young man did oftentimes meet her by night , and sometimes by day . Her parents , though giving small credence to their daughter , yet earnestly desiring to know the truth , who it was that had perswaded and enticed their daughter to this lewdnesse , within three dayes after , the damosel having given them notice thereof , that he which ravish'd her , was with her ; having therefore unlock'd the doors , and set up a great light , coming into the Chamber , they saw an ugly foul Monster , of such a fearfull hue , as no man can believe , in their daughters arms . Very many that were sent for , came in all haste to this unseemly object ; Among whom , a Priest of an approved life , and well disciplin'd , all the rest being scared away , and amaz'd , when repeating the beginning of St. John's Gospel , he came to that place , The Word was made Flesh , the evil Genius with an horrible outery goes away , carrying the roof of the house away with him , and set all the furniture on fire . The woman being preserved from peril , was 3. dayes after brought to bed of a most deformed Monster , such as no man ( as they say ) ever saw ; which the Midwives , to prevent the infamy and disgrace of that family , heaping up a great pile of wood , did instantly burn to ashes . Hector Boethus libr. 8. hist . Scotorum . THe same Boethus relates another story in the same place . In the year of our Lord God , 1536. as they were sailing from an arm of the Sea , called Phortea , to traffique into Flanders , there arose such a violent wind , that the sayls , mast , tacklings , and all were broken , and the ship also was toss'd up and down the swelling waves , that every body concluded , they must certainly perish . The master of the ship admiring at that season so huge and unaccustomed churlishnesse of the Heavens , ( for it was about the Summer-Solstice ) when with loud cryes they did not attribute it to the Stars , but to the wiles of some evil Devils , they heard a voyce from the lower part of the ship , of a woman miserably complaining of her self , that some hee-Devil in the form of a man , with whom she had many years accompanied with , was at that time with her , and forc'd her , she would therefore yield her to the mercy of the Sea , that , if she perished , who was the cause of so great and imminent danger ; all the rest by the goodnesse of God might escape safe . A Priest coming to the woman bewailing her self , to counsel her for her own salvation , and them that were with her , did piously exhort her , now openly confessing and acknowledging her fault , earnestly detesting that abominable wickednesse , and repenting the fact from the bottom of her heart , with sighs expressing the same , that nothing should be wanting on her part , and he knew God would be propitious to her , &c. In the midst of the Priests exhortation , when the perplexed woman with many sighs and groans was deploring that hainous crime she had committed , all that were by , saw a black Cloud come forth out from the pump of the Ship , and with a great noise , fire , smoak , and ill savour descended into the Sea. Then was it fair weather , and the Sea calm , and the Merchants went to their desired haven with their Ship , and nothing lost . FRanciscus Mirandula makes mention in his writings , that he knew one Berna call'd Benedictus , a Priest , 75. years old , who had lain above 40. years with a familiar spirit for his Bed-fellow , in the shape of a woman ; it came into the market with him , he conversed with it , insomuch that all the standers by , seeing nothing took him for a Fool. He called her Hermelina , as if she were a woman . I knew also , saith he , another , whose name was Pinnetus , who was above 80 years old , he did use the sports of Venus more then 40 years , with another spirit , which appear'd like a woman , and call'd her name Florina . Utramque historiam Cardanus recitat . lib. 15. cap. 80. de varietate rerum . JAcobus Ruffus writes in the fifth Book , the sixt Chapter of the conception of men , that in our time Magdalena , a Citizens Maid-servant was ravished by a foul spirit , and then took her leave on her repenting , by the order of the Ministers of the Church ; after which she felt such cruel torments and pangs in her belly , that she thought every hour almost that she should be delivered of a child ; then came forth out of her womb iron nails , wood , pieces of glasse , hair , wooll , stones , bones , iron , and many such like . A Certain Merchants Wife about 6 or 7. miles from Wittemberg , in the way to Silesia , when her husband was away , by reason of his merchandizing abroad , was wont to entertain one Concubine or another . It so fell out , that her husband going forth , one of her Paramouts came in the night time , and when he had made himself spruce , and satisfied his lust , as it seemed in the morning like a Magpie sitting on the buttery , he bade his Concubine farewell , in these words ; This was your Lover : and before he had done speaking , he vanished out of sight , and never came more . BEnedictus the 8th , by his Country a Thuscane , by the Magick of Theophylact his Nephew , who had been the Scholer of Sylvester the second , long since Pope , came to be Pope ; He was head of the Church 11. years . After his death , he appear'd to a Bishop which he in his life-time commonly made use of , sitting upon a black horse , much lamenting and complaining of the torments of the damned , and charging me to warn his Brother John the 11th , to bestow that gold on the poor , which he had formerly buried under ground ; whereby he was in hopes to be freed . THeophylact , Nephew by his Brother Aldericus of the two Popes , Benedict and John , came to that dignity , by his Magick , wherein he was alway accounted famous . He call'd himself Benedict the 9th . He continued so by times ten years . He was at last strangled in a Wood by one of those spirits , with whose familiar he was wont to converse . Benno . Historians report , among whom are Martinus Polonus , and Petrus Damianus , that Benedict was by a Hermite seen near the Mill , of a terrible shape ; for in his body he was like a Bear , in his head and tayl like an Asse : And when he was asked , How he came to be so metamorphosed ? 't is reported he made this answer , I wander up and down in this shape now , because when I was Pope , I lived as void of reason and conscience , without law , and without God , and have defiled the chair of Rome with all manner of vilenesse . ST . Martin , Bishop of Yours in France , when hard by his Monastery an unknown Martyr's bones were by the vulgar superstitiously worshipped , that he might not by his authority corroborate their superstition , took one day with him some of his brethren , and to the place he goes , where calling upon God , he supplicates him , to manifest and clear the truth thereof unto him . On his left hand stands an ugly ghost , he makes his name known , and confesses the truth of the crime , saying , That he was a common thief , and was put to death for his villanies , and by the common peoples ignorance was honour'd for a Martyr . Then Martin makes an Edict , That the Altar should out of hand be taken away , and by this means delivered the people from their superstition . Severus Sulpitius in ejus vita . WHen Simonides Cous supp'd at Scopas his house in Thessaly , and had sung that song which he had made on him , wherein many things for ornament sake , ( as the Poets use to do ) were written on Castor and Pollux ; Scopas told him , he would give him half according to their agreement for that song , but the other half he must demand of Castor and Pollux , whom he had equally commended with him . A little while after comes in a Messenger to Simonides , and tells him , there were two Men at the gate calling for him very earnestly . Up he arose , and went forth , but saw no body . In this very interim of time , down falls that very room where Scopas was feasting , and crusht to death him and all his company . Cicero in lib. de Oratore . IN the year of our Lord , 654. In the eleventh year of the reign of Constans , it rained ashes , so that Constantinople was in great fear , fire fell from Heaven , and a most grievous plague mightily increas'd for the 3 hot moneths , A good and bad Angel were seen by every body to go in the night time about the City , and as often as by the good Angels command , the bad Angel did smite any ones door , with a javelin which he had in his hand , so many dyed out of that house the next day . Sigebertus in Chronicis , et Paulus Diaconus , lib. 19. rerum Romanarum . IN the sixth year of Constantinus Copronymus , in the month of January , about 4 of the clock there was an earthquake round about Palaestine , and all Syria , which destroyed many Churches and Monasteries . And a Plague beginning in Sicily and Calabria , goes quite through Monobasia and Hellades , and through the neighbouring Isles , and at last it comes to Constantinople . Many perplext in mind thought they saw some strange men of a stern look following them , and speaking unto them , and to enter their houses , and either to wound them there , or cast them forth out of dores ; and so it was indeed in the event . For that infection made houses which were full empty , and there was such a multitude that died , that all the Sepulchres in the City and Suburbs being fill'd , Vaults , Lakes , Vineyards and Gardens were made places to bury in . Anno Dom. 748. juxta Sigebertum . IT was a strange , and almost prodigious kind of death that Theodoricus King of the Ostrogoths died : For in a while after that he had slain Symmachus and Boethius , when a great fish's head was set before him on the table at supper , he imagined he saw Symmachus his head in it , biting his nether lip in , as if he threatned him , as he himself afterwards told his Physitian Elpidius : With which representation he was so affrighted , that at that time going to bed , he was alway saying as long as he lived , That image amazed him . THe Castrobians report that Aristeus Proconnesius , the Poet , going into a Fullers shop in the Isle called Marmora , died there , and the Fuller shutting up his shop , went away to acquaint his neighbours , that such an one was dead : this rumour being spread quite through the City , that Aristeus was dead ; suddenly there came one whose name was Cyzycenus , a Philosopher of Athens , from the City Artace , who said , that he was in Company with Aristeus at a place called Cyzicus , and spake with him . Whilst he endeavoured to confirm it , all the neighbours were in a readinesse , having all things convenient to carry men forth . The house being open'd , Aristeus appeared , neither living , nor yet quite dead , and 7. years after he was seen in Proconnesus , when he composed those Verses which at this time are called by the Greeks Arimaspei : which when they were made , he again vanished . The inhabitants of Metapontis in Italy , say that Aristeus was seen in those quarters 300 , and 40. years after , and charged that Apolloes Altar should be erected , and called by the name of Aristeus Proconnesius , &c. Herodotus lib. 4. ONe Leonard at Basill about the year of Christ , 1520. one of no ingenuity , and who stammer'd in his speech , he was commonly called Lienimannus . He , I know not by what skill entring that vault which opens to the City Basill , and going further then ever any yet could , tells of strange and wonderfull sights . One going down into the Cave with a lighted Taper in his hand , said that he must first passe by an Iron gate , then out of one Vault into another , and then into fair and flourishing Gardens . In the middle was a Hall to be seen most richly beautified , and a very handsome Virgin to the middle , with a Golden Diadem round about her head , downwards she was like an ugly Serpent , she would lead me by the hand to the Iron chest . Upon that lay two black Mastiffe Dogs , who with their horrible barking scar'd away all that came near them . But the maid restrained them . Then untying the bundle of keyes about her , she opend the chest , and took out all kind of moneys , Gold , Silver , and Brasse , whereof by the Virgins bounty he said he brought much out of the Vault with him . He said moreover , that the Virgin used to say , that she was by direfull imprecations long since devoted hither , and transformed into such a Monster ; but she was sprung from a royall stem , and thought there was no other way to recover her safety , then if she received 3. kisses from a pure and undefiled young man. For then her own form would return to her , and she would give her whole treasure , otherwise called her Dower , which was hid in that place , to him that freed her . He averred also , that he kissed twice , and twice took notice of her deportment , so terrible for over-much joy of her hoped - for liberty , that he was afraid , that she would tear him in pieces alive . In this intervall of time it so fell out that his Nephews bringing him to a baudy-house , he accompanied with an Harlor . With which foul crime being contaminated , he could never after find the way to the vault , nor enter it . Whereof , poor Soul , he often with weeping tears made complaint . Who sees not that this was a Diabolicall phantasm ? but yet verily that antient Romane coin , which he brought out of the Cave , and made sale of , to many of our City , do plainly shew , that some treasure was hid in that hollow place , which some covetous Devill hath in custody , just as the evill spirits , to their own great perill , do in Golden mines . Lest any should think these things fabulous , there are some witnesses yet alive , that heard Lienimannus make relation of all things . After him a Citizen of Basill , in a very great dearth and scarcity , that he might the better cherish his Family , went down into the same cave , hoping to find some Money . But he going on a little way , and finding nothing but Mens bones there , in great amazement instantly came back again , quite frustrated of his hope . Teste Johanne Stumpffio , in Chron. Helvetiae . VIncentius reports this out of Helinandus , lib. 3. cap. 27. that , In the Diocesse of Colony there is a famous and great Palace , which looks over into the River Rhene , 't is called Juvamen , where many Princes in former times being met , suddenly there came to them a small Bark , which being fastned to her neck , a Swan hall'd along with a silver chain . From thence a young Souldier not known to any of them skip't forth , and the Swan brought home the ship . Afterwards this Souldier married , and had children : At last remaining in the same Palace , and beholding the Swan comming with the same Bark and chain , he presently went into the Ship , and was never seen more , but his children abide there till this very day . From him in the Castle Clivens . ( where you may see also a very high and antient Tower , named Cygnea , on the top whereof the picture of a Swan is whurried to and fro ) most bravely wrought , do they derive the antient pedigree of the Clivens . Dukes . Vierius lib. 2. cap. 46. de praestigiis Daemon . WHen the Persians ( Megara being invaded ) betook themselves to the City Thebes to Mardonius their General , by Diana's pleasure 't was dark on a sudden , they mistaking their way , went on the hilly side of the Country . There , by the delusions of Spirits , were armies shooting darts ; at the stroaks of them the next rocks did as 't were groan again , they thinking they were men , that groaned by reason of their wounds and hurts , never gave over shooting , till they had spent all their arrows . And when 't was day , those of Megara being well-armed , fell upon them that had no weapons very violently , and slew a great number of their army . And for this successefull event they erected an Image to Diana their Protectresse . Pausanias in Atticis . IN the Battel of Marathon against the Persians , a certain rude , and rustick fellow , both by shape and habit , help't the Athenians , who when with his plough he had killed very many of those barbarous people , on a sudden he vanished away . And when the Athenians made enquiry , who he was , the Oracle made this answer onely , Honour noble Ethelaeus . In that very place they set up a trophy made of white stone . Pausanias in Atticis . In the same fight Theseus his Ghost was seen by many to invade the Medes . After that , the Athenians adored him as a God. Plutarchus , in ejus vita . WHen the Persians under the command of Xerxes , went to Minervaes Chappel , which is before Apolloes Temple , at the same time lightning fell down from Heaven upon them , and two stones at the top of Parnassus , making an huge noise , fell down , and prevented many of them . Whereupon they which were in Minervaes Chappel gave a great shout , rejoycing much . The Barbarians fled , those of Baeotia made known their ruine . And they which remained fled straightway to Baeotia reporting that they saw two huge armed men following after them . The people of Baeotia told them they were two noble Heroes of their own Country , Phylacus and Autonous , whose Temples are to be seen . That which was Phylacus his Temple , was the same way beyond Minervaes , but the Temple of Autonous was hard by Castalia under the top Hyampeus . The stones which fell down from Parnassus were in Herodotus his time whole fixt in Minervaes Temple porch , to which the Barbarians brought them . Herodotus lib. 2. WHil'st the Greeks were fighting against Xerxes at Salamin 't is rumour'd , that a great light shone from the City Eleusis , and that there was such a great noise in the fields of Thria , as 't were of a great many men , that they heard them even to the Sea side , from this company which made the noise , was seen a cloud arising , a little above the Earth , and to go from that continent , and to fall upon the Ships . Others saw as 't were armed men reaching forth their hands from Aegina to help the Graecian ships : they did suppose that they belong'd to Aeacides , whom before the battel they had humbly implored . Plutarchus , in Themistocle . WHen the Arcadians in a hostile manner came on the coasts of the City Elis , and the Inhabitants thereof had set themselves in battle array against them , 't is reported that a woman which gave suck to a man-child came to the chief officers of the Eleans and that she said when she told them 't was her child , that she was warn'd in a dream that he should be put to the Eleans as a Souldier to fight on their side , the Generals took order that the naked Infant should be rank't before the Colours , because they were of opinion that the woman was to be credited . The Arcadians making the first onset , the child in the open view of them all was Metamorphosed into a Snake : the Enemies being affrighted with this strange and prodigious sight , presently ran away . This notable victory being obtained , he was named Sosipolis from the City which was preserved ; this Snake was seen to hide himself . The battell being over , they raised up a Temple , and dedicated it to its proper genius , Sosipolis . Honours were ordained for Lucina , because by her means this child was born into the World. Pausanias libr. 6. WHen the people of Locris skirmished with the Crotoni , in the Locrensians army were seen two young men on milk-white Horses ; they were the foremost in the fight , who when they had conquer'd and subdued their enemies , never appeared more . The Victory in the same instant it was obtain'd , was publish'd at Athens , Lacedemon and Corinth , though places far remote from Locris and Croton , three hundred thousand of the people of Sybaris were slain by a small number , and the city it self utterly destroyed . Fulgosus lib. 1. cap. 6. THe Ere●rians on a time going from their own City Eubea by ship , and invading the Country Tahagrus , they say that Mercury led forth some young striplings , and himself also , who was but a youth , armed onely in a wrestlers habit , in comparison of the rest , forc'd the Eubeans to take their heels , and for this very cause th●y erected a Temple to Mercurius Promachus . Pausanias in Baeoticis . IN the fight which the Romans had against Tarquinius , going to Rome , as the report goes , that Castor and Poll●x were seen in the battel , and immediately after the fight was done , the horses being very hot , and trickling down with sweat ; messengers also of the victory were seen in the Market place , where in stead of their well , they have a house . From whence they consecrated a day to Castor and Pollux in the Ides of July . In the Romane war , Castor and Pollux were seen to wipe off the sweat of their horses at the lake Juturna , when their house , which was near the fountain was wide open . Valerius Maximus lib. 1. cap. 6. When A. Posthumius the Dictatour , and Manilius Octavus General of the Thusculan forces , did with all might at the lake called Regillus encounter one with another , and neither for a long time was worsted , Castor and Pollux , Champions for the Romane party appearing , utterly routed all their men of War. Idem . lib. 1. cap. 8. WHen the Brutii and Lucani with inveterate hatred , and main strength , endeavoured to destroy the City Thurina , and Fabritius Lucinus , Cos . chiefly by his care would preserve it safe , but the event was doubtfull , both armies being met in one place , the Romans not daring to enter the fight , a young man of good stature at first began to exhort them to take courage , then finding them faint-hearted , and very backward , up he takes the ladder , and away he went to the enemies tents , through the midst of their army , and scales their bulwark . Then crying out with a loud voice that he had made the first step to the victory , and thus he enticed and drew on the Romans to take the Enemies Garrison , and the Lucani and Brutii to defend their own , thus they stood doubtfull to encounter . But he again by the instigation of his harnesse , delivered up to the Romans their prostrate enemies to be slain and taken . For twenty thousand were killed , five thousand with Statius Statilius General of their Country , were taken , with three and twenty Colours . The day after when Cos . had told him that he reserved a garland amongst the renowned , for him , of whose industry he had made use by whom their quarters were supprest , and he could not be found that could ask such a reward . 'T is likewise known and believed , that Mars was propitious to the Romans . Among other things of this nature , these are manifest and clear tokens , his head-piece pointed with two spires , wherewith his heavenly pate was covered , was also one Argument . Therefore by the command of Fabritius , supplication was made to Mars , and testimonial given that his helping hand was forgotten by all the Souldiers , crown'd with lawrells with great jollity . Valerius lib. 1. cap. 8. EMpusa or Onocale , an evil ghost , sent by Hecate to them that are in distresse , because she can transform her self into divers shapes , thence called so , because it goes with one foot , the other is made of brasse , or is an Asses foot . Some thought it appeared at noon , when sacrifices were offered to the dead . Aristophanes , in Ranis . Dialog . But , I see a great beast ; What manner of one ? An ugly one , and of many shapes . For now 't is an Oxe , now a Mule , another while a very handsome woman . Where is it ? I 'le go near to it . But now 't is no woman , 't is now a dog ; then 't is Empusa ; all his face is as 't were on fire , and he hath a foot of Brasse . Suidas . IN that Lybia which encloseth the Syrtes , sometimes and most of all in a calm season , do appear shapes of severall living creatures in the Ayre , some of which are still , some stir : and these sometimes flie from one , sometimes follow after one , but all of a large stature ; they terrifie and affright the ignorant . But they that follow after , environ him they catch , laying cold paws upon him . Diodorus lib. 3. cap. 4. THe Orthomeii commonly report of Actaeon , that there is a field haunted by that Ghost , which rested on that stone ; ( which is between the Plataeans and Megarans ) . Wherefore consulting Apolloes Oracle , they were charged to bury the reliques or remainders , if they found any , and moreover that they should fasten that representation of a Goblin , which was made of Brasse , unto a stone . Pausanias in Baeoticis . IN Parnassus a hill of Baeotia dedicated to Apollo , Bacchus his feasts are every other year solemnized , and there do meet and are to be seen a numerous company of Satyrs , which may be heard for the most part to speak in their own language ; there is Musick likewise to be heard . Macrobius lib. 1. Saturnal . cap. 18. THey say , Gellus had a maid that died young , and 't is generally believed her ghost walks to and fro at Lesbos , haunting children ; whereupon they impute to this Gellus the death of any children , that die in their minority . Hence comes the Proverb , Puerorum amans Gello . Erasmus , in Adagiis . STrabo in the sixth book of his Geography relates it . That Temese was the chiefest City of Brutia from Laus , called from him afterward Templa , which being built by the Ausonians , the Aetolians Thoas his companions did then enjoy , and when they were expelled thence , the Brutii : at last Hannibal and the Romans utterly destroyed it . Nere it , was a chappel beset with Olive trees dedicated to one Polites , Ulysses his associate . This man , because he was affronted by the Barbarians , was very irefull against them ; so that it was turned into a Proverb , and they would usually say , Take heed Temessaeus his Ghost is a coming . Then when the Locri and Epizephyrii possest it , there was one Euthymus , as saith Aelian , that came thither out of Italy , a famous champion , and mighty strong , who also carried about with him a stone of an huge magnitude , which he used to shew the Locri. He encountered with Polites , and return'd from the duel victor , and so his neighbours by his means were freed from paying tribute Money , which he was wont to force from them . He also made him to return with interest , whatsoever he had taken away from them . And from hence he thinks arose this Proverb To them that make wicked and unlawfull gain , that Temessaeus his genius would come to them , whereby they signified , that some time or other they must with usury pay back again those things which they had wrongfully , and by fraud or force , taken from them . Pausanias in Eliacis , tells the story somewhat otherwise , to wit , that a comrade of Ulysses , was for ravishing a Virgin kill'd , and for that very fact his Goblins , ( unlesse they were yearly appeased by offering a Virgin ) used to be very fierce and angry , and they spared no Sex , nor Age. And him indeed the common people do believe to be the genius of that place which Euthymus ( that noble Champion ) returning from Temessa supprest , by setting at liberty , and marrying that Virgin , which they had promised . Erasmus , in Chiliadibus . THere is an Isle of Aega , from whence the Aegaean Sea took its name , consecrated to Neptune , wherein scarce any one could take any rest . Nicocrates told this ex phantasmatum Dei occursaculis , but now and then they are disturbed and cannot sleep . Caelius lib. 30. cap. 9. A. L. BEfore that C. Caesar Caligula his body was interred , the Gardiners were haunted and disquieted with spirits . And they said in that house where he died they were every night affrighted untill the house was burnt to the ground . Suetonius . NEro murthered his Mother Agrippina , finding out , and severely chastening him for what he had said and done . But he was alwaies after troubled in Conscience for that wicked act , although the Souldiers , Senate , and people encouraged him in it , and gave him many thanks for so doing : he often confessed that he was haunted with his Mother's ghost , and beaten with furies . The Magicians preparing a sacrifice , he attempted to call upon and intreat the Gods. In the pilgrimage to Greece he did not dare to appear at the solemnities of the Eleusinians , because at the beginning of them , the wicked and prophane were summoned by the call of the Cryen . Suetonius . OTho the Emperour ( when Galba was slain ) beginning his reign with tortures and terrours , the first night was so troublesome and grievous to him , that not sleeping , on a sudden being horribly affrighted , he groaned heavily , and was found by them which went to his chamber , lying on the floor . Whereupon he endeavoured to pacifie and asswage Galba his ghosts , by whom he thought he was troubled and disturbed . The next day devising what to do a great tempest arose , he falling down ever and anon , mutter'd and mumbled : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suetonius . ZOnaras relateth out of Thracesius , Isaacius Comnenus the Empe●our hunting about Neapolis saw a wild boar of a fearfull aspect , which ( loosening his horses reins ) he follow'd , as fast as he could , plunging into the Sea it vanished , some judged it not to be a Boar , but some Diabolical spirit : In this interim , a sudden brightnesse like lightning , so dazled the Emperour that striking his horse for fear , and foaming at the mouth , he was laid all along on the ground in an amaze , and from thence was carried in a fishers boat into the Kings Palace ; he afterwards betook himself to a Monastery . Zonaras . IT is reported by Augustinus , that the Tribune Hesperius had a plat of ground in the territory Fusalensis , which was sorely haunted by evill spirits , so that the servants and brute beasts were grievously tormented : being therefore necessitated by this Domestick misery , he went to the Elders of the Church , and requested that some of them would vouchsafe to read prayers there . One of them went his way thither , and prayed fervently , and zealously , he also administred the Lords Supper there , and immediately that vexatious crew of hobgoblins gave over coming . Libro de civitate Dei vigesimo , 2. capite 8. SEverus Sulpitius writes in the life of Martin his first book , and likewise in Clemens his life , That a certain Monk an hermit , whose father lived hard by him , who not loving his son carryed a hatchet with him , wherewith he cut down trees , to carry home as he returned ; Upon which the Devill in the shape of an Angell appeared to this Monk , then in the form of his Father he was coming to him , with a hatchet to kill him , telling him , and averring he came to that end and purpose , an Hermit advising him to prevent his intent and resolution , and rather first to kill him , then be killed by him . Thinking therefore his father comming towards him , and saluting him , to be the Devill , presently killed him , and on the other side , the Devill instantly throtles the Monk. UNder the Emperour Ludovicus the 3d , the City Moguntia was miserably haunted with a daemoniall spirit . There is in Germany , and in the third part of Gallia , a little from the town Bingus , where the River Navas and Rhene meet , a country town commonly called by the name of Camontus , quasi caput montium , the highest mountain . There in the year 858. a stragling fugitive spirit did many strange miracles , and plaid many jugling tricks , so that he was a great vexation and trouble to the Inhabitants . First he was a deadly dangerous ghost , which none could see , throwing stones at men , and knocking at their dores . Anon in the shape of a most pestilent and wicked genius , lying lurking in corners , and Prophecying , discovering robberies , most infamously branding all manner of delicts , and stirring up strife and contention among them . By degrees he burnt down their barns , and small cottages ; to one he was more vexatious , haunting him wheresoever he went , and at last set his house on fire : And that he might incense all the neighbourhood against this innocent man to put him to death , this abominable forger of lies bragg'd up and down , 'T was for his impieties , that this place was so infamous and execrable . He was made to stand all night in the cold , for their night hobgoblin by force kept this good man from his house . He to satisfie his neighbours , carried a hot Iron in his hand , and receiving no hurt thereby , he approved himself guiltlesse , yet neverthelesse his corn being cock't up in the fields ; This wicked and forlorn creature burnt down his dwelling house ; And when he persisted daily more and more spightfull , the Townesmen bring the cause before their Governour , or Bishop . The Priests were to purifie and expiate their fields , and Town with holy and devout prayers , and holy water . This wicked and disturbed spirit at first was opposite and stubborn , wounding some with stones , but being inchanted with divine hymnes , and by prevalent prayers conjured , was at last bush't , and was never after seen . When these were gone , came another turbulent Ghost , and saith , While those bald Priests mumbled over and over , I know not what , I hid my self under one of their surplisses , and heard him by name to take notice of him , who the night before through my perswasion lay with his hosts daughter . When this relation was done , making a great howling , the Ghost departed from those quarters , and vanished up into the Ayre . Sigerbertus Chron. Hirsaug . Antoninus , A●entinus lib. 4. IN the Northern parts , there were night-walkers , that used to enclose and strangely to disturb the field-keepers , looking to their charge , with prodigious and wonderfull sights of divers kinds , the inhabitants thereabouts cal'd this nightly sports of Monsters , The Elves-daunce : of whom this is their opinion , that their Souls , who were inclin'd to carnall pleasures and delights , being once parted from the body , rove up and down the world . Amongst the number of which they reckon them to be , which yet in this our age do apply themselves in mans shape to the services of men , taking pains by night , and looking to their horses and flocks ; you may see the footsteps verily sometimes in the grasse in a dewy morning , but sometimes they are utterly consumed . Olaus Magnus libro 3. cap. 11. Septentrional gentium . THere is a Castle in the coasts of Finlandia , under the same dominion of Su●cia , 't is called the New-Castle , because built with admirable and rare workmanship , insomuch , that 't is doubted , whether by Nature or Art : For 't is scituated on a round mountain , having onely one ingresse , and another egresse on the West . This by a great piece of Timber , fastned with great Iron chains which by strong labour every day , by the help of some pulleys , by reason of the impetuous waters , is in the night time attracted by the keepers to one side of the river . By this castle runs an immense and vast River , of an unknown profundity , coming out from a white pool , which is caused by a piece of ground , of a black colour , especially in the mote about this Tower , that hath and engenders fishes all black , and yet of a good and savoury rellish . But at last passing by Viburgus it makes the Lake to be black . At this River strange sights are now and then to be seen , and when the governours of the Castle or any Souldiers are near death , there appears one in the night-time playing upon an Harp , in the midst of the waters , you may also hear him . Olaus lib. 20. cap. 19 , & 20. IN Ilandia an Island under the Artick Pole , there is a Promontory , which like the hill Aetna is continually burning , and there is thought to be the place either to punish and torture , or discharge all wretched Souls . For there the Visions of all , which suffer a violent death do appear , so manifest and apparent to any they meet of their own acquaintance , as if they were alive , they take them by their right hand , not knowing they are dead ; neither do they apprehend themselves to be in an errour , till their spirits vanish away . The inhabitants of the place do much prognosticate the destiny of their Rulers and Governours , and whatsoever is done in the farthest part of the World , by the revelations of these appearances . Idem lib. 2. cap. 2. ULadislaus the first , King of the Polonians , besieged Naclus the strong Castle of the Pomerans . There in a Moon-shiny night , the watches often saw troops as 't were of armed men , riding up out of their open camps , and rushing upon the camps of the Polonians . When they often did thus , the Polonians were angry , and seem'd to be disquieted , but dare not all come forth into open battell . On a night when news were brought them that the enemies were come again , they came forth on a heap out of their camp all in a rage , and running to and fro assaulted them a great way to no purpose , They which were besieged fearing of the Polonian riot and having prepared a way for their excursion , suddenly brake out upon them , and threw wild fire among their works and Cottages , which were covered with straw and reed , which quickly dispersing it self in many places , and few remaining in the Castle to defend it , easily burnt their works with a great part of the Castle . They affirm that the night-Ghosts , representing an Army in a hostile manner , were they , which by Gods permission vext and perplext the Polonians . Being thus worsted , the Polonians , because Winter was very sharp in those Regions , and now at hand , and their houses were lost and gone , without which they were not able to endure the violence and injury of the winter weather , by these affrights likewise , and sudden alterations they were made religious , but the Nacli went from thence , not being able to compasse their design . Cromerus lib. 3. Histor . Polon . IN the Countrey named Cracoviensis , at a very spacious Lake , by reason of the disturbance of some evill spirits , neither fit for fishing , nor any other use of Man , being very hard frozen in the Winter ; they say that in the year 1278. the neighbours and Priests came together , bringing with them their Colours , Crucifixes , and some other holy and consecrated things wherewith to force and expell them thence , that they might more freely and securely recreate themselves in fishing , but throwing in their Net , at the first draught , the fishermen being at strife one with another , they drew forth but three small fishes onely , the one of them an ill-shap'd terrible Monster with a Goats head , and eyes flaming like fire . At which all being in an amaze , and running away ; That spectrall plunged himself under the Ice , and running to and fro in the Lake , made a terrible noise and outcry , and breathing on some of the company , they were miserably ulcerated . Cromerus lib. 9. JAson Pratensis in his 29th Chapter tells us a story of a distemper'd brain of a Priest , which was troubled with the disease called by some Incubus , or the Mare , and imagined he saw a Woman of his acquaintance coming to him , which laying upon him whether he would or no , did most grievously afflict and torment him . ALexander in his second book of his Merry dayes , writes of Alexander , that he had an intimate friend of an undoubted credit , that took upon him the care of his friends funerall , and as he was going from thence to Rome from whence he came , night drawing on , he turn'd into the next Inne in the road , and there being very weary , he went to bed . And being all alone , and not as yet setled to sleep , he said he saw on a sudden the similitude or likenesse of his friend which lately died , comming ●owards him very pale and lean , just like him in the mouth , as he last parted from him when he lay sick , whom looking wishly upon for very fear that he was in , he was not himself , he asked him who he was ? But he answering nothing , pull'd off his clothes , and w●nt ( as it seems ) into the same bed where he lay , and came close to him , as if he would hug him . The other almost half dead for fear , went to the bed side , and would not let him come nigh him , he seeing that he was rejected , looks upon him with a stern and unusuall aspect , and taking up his clothes , presently rose out of bed , and putting them on , and his shooes , went away , and was never seen again . This good man being thus affrighted was deadly sick , and even at death's dore . To that which hath been already spoken , he said likewise , that when he was strugling with him in bed , he felt his bare foot so cold , as no Ice could be colder . GOrdian my friend , saith the same Alexander , a man of an approved trust , related to me , when with his comrade he went to the City Arezzo , in his journey , as it fell our , they wandred far out of the way , by reason of many turnings and by-places , so that they saw no plough'd or Arable ground , but onely Woods , Groves , and inaccessible places were in their sight , and solitude it self was enough to terrifie them , the Sun therefore approaching the Western circuit , being weary by their hard travell they sate down together , and within a while they thought they heard a mans tongue , which going after , on the next hill they espy'd three men of a huge wild and terrible form , not of the fashion of men , in black long Cloaks , in a sad and mourning habit , their beard and hair hanging down to the ground , who calling and making signes to them , had almost perswaded and enticed them to them , but in that interim greater then these appeared of an immense bulk and stature of body , far exceeding mans , and another also appeared of the same shape , stark naked , leaping and skipping up and down most strangely , with other unseemly deportments at which sight they being clearly discouraged , fled away and passing that rugged and perilous way , could scarce find again that homely Inne where they lodg'd . THe same Alexander mentions stories of the same nature in his 4th book , and 9th chapter , in these words . A very good friend of mine lately , of a good disposition , and excellent repute , told me what a strange thing , and wonderfull to be related befell him , averring and confirming the truth thereof by many sufficient testimonials , ( viz ) that when he lodg'd at Neapolis with his kinsman and acquaintance : at mid-night I heard one crying , and calling for help , when I had lighted a candle , I ran to him to know what the matter was , and there I beheld the Devill and one of his Furies , laying violent hands upon a youth in the road-way crying out , and strugling with them ; he poor man run to him , when he came neer him and gat good hold on his doublet and hand , and along time pulling and tugging with them to no purpose , at last he cal'd upon God for help , & with much ado he set him at liberty . When he had entertained this young man at his home which was much troubled in mind , he had not power to go from him . For he was so timerous and horribly affrighted , that he knew not what he did , believing alwaies he saw that spectral before him . In fine when he came to himself , he told the whole story from the begining how it was . He was one of a perverse and wicked conversation , a despiser of God , and disobedient to his Parents , whom he had at that time reviled , railed against , and contumeliously reproached . When they blessed him , he went from them most direfully cursing . THomas Monachus , a good man , of whose honesty and fidelity I have large experience : told me seriously , when he was in a Monastery , and Cloysters in the Mountain of Lucania , he discoursed with many , and after many hard speeches , and brablings being troubled in mind he went alone by himself through the woods , where he met one in the shape of a man , of a grim look , an ugly and cruel aspect , a black beard , a long coat . Who being asked why he stragled alone out of the way ? answered , that he had lost his horse , which he used to ride upon , and he thought he was strayed into the next fields : and when through many windings and turnings they went together to look this horse , they came to a River in the Channell whereof were many obscure and dangerous gulphs . Whereupon Monachus , that he might the better passe over , pul'd off his shooes , the other was very earnest with him to get upon his shoulders , and he would carry him over . He yielding his assent , gat fast about the others neck , that went into the Foord , and espying his feet not to be like other mens , but of a foul and ugly shape . Taking notice thereof he was terribly affrighted and cal'd upon Providence for help , which when he heard , he said , presently that ugly vision vanisht quite away , with a querulous noise , and so strong a whirl-wind , that it blew up an Oak not far from thence by the roots , not breaking the boughs ; but he was in such an amaze , that he lay all along , a long time , as 't were without a Soul , and unlesse he had foreseen it , he was perswaded that this devill would have cast him headlong into the deepest gulphs of this River . BUt of all that ever I heard or saw , that was the most remarkable , which of late most certainly happened at Rome , when amongst the Gabii a certain desperate youth of mean descent , ill-bred , and of a wicked life , had upbraided , taunted , and defamed his father , and being therefore tost and troubled with these furies , he calls on the Devill , to whom he had devoted himself , and thinks to go to Rome , to plot some wicked design against his father . In his journey he meets the Devill like some sowre lookt fellow , of an uncompt beard and locks ; and an old decayed vesture , who keeping him company , demands of him the cause of his sadnesse and trouble , he replyed that his father and he had some words , but he had resolved a wicked design on him . To whom the Devill answered , that he should have the same fortune , and he would proceed to vindicate his quarrels . Night approaching , they come to a City , they turn into the first Inne they come at , and together they lay , the one being fast asleep , the other awake was saying his prayers . Whereupon that most ugly Diabolicall fury brake forth the chamber with such might , noise , and violence , that he pul'd down the rafters , top of the house , and brake all the Tyles . This young man being affrighted , and almost kill'd at this sight , repented him of his forepast life and vitious course , endewed now with another spirit , leading the remainder of his life afar off , and was a good example . Haec ille . WHen Alexander the Lawyer of the City Naples lay sick in his bed at Rome , he saw plainly before him as he was awake the species of a woman of an excellent beauty : which when he looked upon , a long while musing , saying nothing , and bethinking himself he might be deceived . But when he perceived his senses to be fresh and lively , and that the shape never stirred from him , askt her who she was , she smiling a little , and answering what he had said , as though she intended to mock him , having a long time beheld him , went away . Alexander . lib. 2. cap. 9. THe spirits which go to and fro in houses , are either harmlesse , or fierce and cruel ones , the harmlesse may be termed Lares which at midnight chiefly haunt houses , and seem by some kind of noise to do something , when as indeed they do nothing . Wierus writes , that when he was a child , those which are called Lares , were often heard in the dwellings of his progenitors , which the day before they came to them , the Merchants buying Hops , used to imitate the sound and noise of bags roll'd down the stairs , ( by which trick his father gain'd much ) it being alwaies a fortunate and true omen . To these were like those which the Germans call Guteli from the good they do , especially to them that watch and look to cattle , seldome appearing to any other . And not differing from those , they call Trullae , who in a counterfeit habit , as well womans as mans in many other nations ; but chiefly among the Suionae . Now they which are cruell , and tormenting spirits are called Larvae , which every way affright and disturb the whole Family . IN the mettal-mines both kinds are to be found , Teste Georgio Agricola libro de animantibus subterraneis . And the fierce ones indeed , or they which are terrible to look upon , most commonly molest and are obnoxious to the mettal-men . Such an one was Annaebergius that Hobgoblin , which killed twelve labourers , or more at a blast in the Cave , that is called Corona Rosacea , left by that name , although it abounded with Silver , this puffe came forth by opening his mouth when he appeared like a horse , having a long neck , and horrible eyes . Such another was also Schnecbergius that Ghost , clad in a black hood , who in the Mine named Georgian , scituated one of the workmen which he took from the ground , in the top of that concavity , which heretofore was fertile of silver , crushing together his body . Judaeus was by one of these spirits forc't from a very commodious Mine among the Turcae , which often appeared to them like a Goat , having Golden horns . But some of the Germans , and likewise the Greeks call the quiet and gentle spirits , Cobalos , in that they are imitatours of men , for they shew themselves merry , they laugh , and seem to do many things when they are doing nothing at all . Others call them Small men of the mountains , because they appear as dwarfs , 3. spans long . They seem to be drowsy dotards , habited like the mettal-men , These are inoffensive to them , although sometimes perhaps they may provoke the workmen with throwing gravell , but they never hurt them unlesse by jeering or railing they provoke them . They are chiefly seen to work , or haunt those Caves out of which mettals may be digged or at least-wise they hope so . Therefore these labourers are not frighted from their work , but hereby promising themselves good successe , they are more chearfull , and work more eagerly , wishing for them . THeodosius the Emperour , having spent and exhausted his treasure by continual Wars , imposed a new subsidy upon his Cities , onely the city Antioch refused to make paiment of it : and not onely so , but having made a mutiny , the people in a contumelious manner , drew up and down the City , the Image of Placella the Empresse ( though already dead ) fitting and fastning a rope to her feet . Which villanous act the Emperour , as well he might , took so hainously , that ( unlesse being perswaded by the intreaties of D. Flavianus the Bishop , and the authority of D. Ambrosius , he had bin bound by oath to determine nothing against offenders , till the 13th day was over ) he had made there also a great Massacre among them , as he had done at Thessalonica . Nicephorus lib. 12. cap. 42. 'T is reported that night before this mutiny , a tall woman was seen in the Ayre , huge and very great , of a most dreadfull and fearfull countenance , which running through the streets of the City in the Ayre , beat the Ayre with her fan , making such a noise , as they used to do , which in dark places excite beasts to rage . Idem lib. 9. cap. 42. AMong the Italians there was a Governour of a City , which most proudly and covetously domineer'd over his Citizens , and by his high words , and fierce deeds was wont to punish his subjects in a slavish manner , though they did those things he commanded , and performed them well , yet for small causes did he torment or fine them . By chance a good honest fellow , though of small substance , poor , and despicable , did so beat his Lord and Masters greyhound , whereof he was wonderfully carefull , that he thought for it he should be put to death . When the Governour understood it , being very angry , and with a stern and menacing countenance grievously chiding him , commanded him to be cast into a most base prison , and there being fast bound , was kept in a miserable custody . After some dayes came they who were willing to observe his commands , as they used to do , the prison dore being fast , and as well the dores as every passage made close , that he could not get forth , they could find him no where within the Prison , who searching a long time , and he appeared not , neither was there any step or symptome of his escape to be seen , they brought the news to their Governour : which seeming to him incredible , he was strangely amazed . Within three dayes the same dores being strongly barr'd , that very same he , which of late was deputed to prison , every one being ignorant thereof , was again forc't and thrust into the same Prison , and like to one in an amaze , requested that he might with all speed be admitted to his Lord , for he had somewhat of consequence to tell him in all haste , which was not to be delayed . And when he was presently brought to him , he told him he was released by some of the infernall crew , that since he could not endure the uglinesse of the Prison , he was grown desperate , and being afraid of his doom , not knowing what to do , he call'd to an evill spirit , that he would be helpfull to him , and release him out of that ill-favoured dungeon . A little while after the Devill appeared to him in the same Prison , of a deformed shape and terrible countenance , and that he had agreed with him that he should free him from thence and all Iron bolts and locks , and should cast him into the infernall places , great depths , and the lowest part of the Earth , there he might view and behold all things , the torments of the wicked and their ungodly places : their eternal darknesse and miseries , loathsome and horrible corners , their Kings and chief Rulers , were tortured , covered , as 't were with thick darknesse , and tormented with the burning lights of furies : he saw also the Bishops with their mitres and robes , richly adorn'd and beautified with gems , and many other wretched effigies of all sorts , ages , and ranks , afflicted in severall habits , lying along in profound and deep gulphs , punish'd in eternall torments , and their damned wickednesses everlastingly tormented with grief and wo , amongst whom he had noted many which he knew in their life-time , and especially an intimate and familiar friend of his , who while he was living was his companion , and he said to him speaking unto him , he knew him very well , and calmly required of him , what businesse he had there , and what he expected there . He making answer , that his country was by hard duties and rigid government ent●ralled , was charged , to tell the Governour , and bid him have a care , that he did so no more , and that he should not oppresse his subjects by burthensome taxes , and unjust toll-money , for he foretold him that there was a place , which he saw not far off lefr for him . And that he might not doubt his promise , he saith that he should call to mind , their private consultation and mutuall agreement , which they made when they were Souldiers together , whereof no body knew ; which when he had readily declared and recited not onely what was said and covenanted , but every word , and their promises , whereby they were both obliged to each other : the governour hearing these things in order , being more serious , and attentive , was wonderfully amazed , and great trembling fell upon him , when he considered how those things , which were disclos'd to him alone , and never to any other , that dull pate , and blockish fellow , as 't were inspired with some deity , should know them , and repeat them with an undaunted look . To this miracle also is added , That he asked him , with whom he was talking with in Hell , who appeared in handsome and neat habit and attire , whether they were any wayes punish't , that went in rich apparell , and vestments of Gold ; he replyed , with everlasting burning and amongst the greatest torments they were with continuall wo oppressed and tormented , and that which before glittered with Gold and Purple , was now all flame and fire . He willing to make triall thereof , put his hand nearer to the Purple , being warned by him not to touch it , and yet it could not be , but by the blast of heat , the palm of his hand which he put forth to the Purple , was on fire . For it was almost wasted with blisters and vile Ulcers , as with some poyson . St. Anthonies fire , or some other mischief , that seemed to spread it self further and further . Moreover they which went unto him , relate that he , after he was got from Hell , was sore troubled in mind , and his senses of hearing and seeing were very much stupefied , that he was alway musing , seldome spake a word ( though oftentimes ask't ) . But he came home with so stern an aspect , and so deformed a countenance , that whom his wife and children very well knew ; after he came from thence , he was so much altered in his face , and all parts of his body , that they could hardly believe he was the same man , and oftentimes his acquaintance and kindred spake to him , weeping for his uglinesse , and the mans Idea so deformedly altered ; he had scarce time to dispose of his substance , and to give good counsell to his children before his death . Alexander libro 6. cap. 21. Genial Dier . A Certain Hetrurian ploughing in the fields belonging to the Tarquinii , his Plough going too deep into the ground , one named Tages , as the story goes , brake forth in stature like a child , but in Wisedome a grave and discreet Senatour , and spake to him that held the Plough , he being affrighted , cry'd out . At the noise whereof , at the first there was a great concourse of neighbours , then by little , and little the rumour being farther spread abroad , within few dayes all Hetruria was assembled into that field . All hearing this child , that he spake many things , his words were carefully observed and written down , from which by long experience came all their divination ; yet so , that if it spread to any other Nations , the Hetrurians made most and chief account thereof . Franciscus Petrarcha . DRusus made Consull and warring with Germany by the name of Caesar Augustus , and having subdued the greatest part thereof , resolved to go forward , a very great woman met with him , and seemed to say to him . Whither goest thou insatiable D●usus ? Is it not in the power of the fates to see all these things ? but go thy wayes , for now the end both of thy life and works is at hand . Then going home , he fell into a disease , whereof he died . Leonaras . DUnstan an English Abbot , when by the scurrilous gestures of an Hobgoblin leaping and skipping before him , he understood that Edmund King of England was dead , he hastned to the Kings Court , and in the middle of his journey he was better certified concerning the Kings death . Vincentius lib. 24. cap. 71. ADrianus Patricius being sent from Basilius the Emperour against the Carthagenians had in Peloponesus some Ships in their station . On a certain night the shepheards heard those spirits that haunt thereabouts speaking one to another , and saying , That the day before the Sicilians or Syracusae were taken and destroyed . This rumour went up and down from one to another , and at last it came to Adrian , who calling the shepheards to him , and examining them finds the report which was brought to him , confirmed by their words , that he might also by his own ears approve the truth of the news , the shepheards bring them to the place , where making enquiry of the spirits , and what they were doing , he heard them say that the Syracusae were taken . Cedrenus . ONe Polycritus an Aetolian , made by the people chief governour of Aetolia for three years , married Locrides for her vertue sake , with whom he slept three nights , In the fourth he died . The woman continued a widow at home . And when her time to be brought to bed was at hand , she was delivered of an Hermophrodite , a wonderfull strange monster , The neighbours being affrighted at this chance , brought forth the young child into the market , and calling an assembly , and gathering together the Priests and inspectors of Monsters , they consulted about it . Some of them said it did foretell some discord between the Aetolians , and the Locrensians . For the young one was divided , part was of the Mother Locrides , and part of the father Aetolus : Others were of opinion that the Mother should with her young one be carried out of Aetolia , and burnt . While they are advising on these things , on a sudden Polycritus which lately died , was among the rabble , clad in a black vestment , he spake to the Citizens which were amazed at this spectrall , and at first by intreaties , then by threatnings , demanded the Infant to be restored to him . Some denying , others not consenting , Polycritus being very angry snatch't up the Infant , and making many of them run away , as if he was mad he mangled and tore it in pieces . The multitude cryed out , and began to stone him . But he being insensible of their blows and hitting him , devoured the whole body of the child , laying aside his head , and presently he vanished . Which fact the Aetolians taking unhandsomely , and being very anxious what to do , they would send to Apollo his Oracle ; the childs head lying on the ground , began to speak , and in a long discourse foretold the Citizens , that great misery , and destruction was hanging over their heads . When they heard this Oracle , they exposed their wives , children and old people to shift for themselves , they stayed at home , expecting what was to come . It happened that in the next year there was a battel between the Aetolians and the Acarnanians , and on either side a great destruction . Plegon Trallianus de Mirabilibus et longaevis , ex Hierone . IN the war by Sicily which was between Octavius Caesar , and Sex. Pompeius , Ga●ienus , the stoutest man of Caesar his Army , being taken by Pompey his forces , lay on the shore with his neck slasht and scarce hanging together a whole day , and when it began to grow darker and darker , a great company of the vulgar being met together , with groanings and intreaties , he desired them to bid Pompey come to him as soon as he could , for he was lately set loose from the infernall places , and had somewhat to tell him ; Pompey sent many of his familiar friends , to whom Gabien said , that Pompey his causes pleased the Gods below , and his devout parties were an argument of Truth , that he would undertake to pacify them if he did what he was commanded , and so it fell out . Plinius lib. 7. cap. 52. But the event it self discovered Satan's mock . Caesar with the Gods above , being victour , sent Pompey to his underneath . TWo brave and excellent young men , who came new out of the fields , told the news of the victory concerning the Tarquinii , which warred with their associates the Romans . They were thought to be Castor and Pollux . L. Domitius , who first called them in the market , when then were rubbing and cherishing their horses , which were all of muck sweat , admired the newes . Suetonius faith that they meeting him as he came home out of the countrey , bad him declare the victory . A while after , 't is reported , that they smiling on him , handled his beard , and it was , of a black colour , presently made a red beard , ( I speak the truth ) and therefore this man was called Aenobarba . Plutarchus in Aemilio . THe Devill having transformed himself into an Angell appeared to Rathbodus commander of Frisia , with a Golden Diadem , on his head , and many jewels thereon , and his vesture wrought with Gold , saying , Most valiant Sir , who hath seduced and mislead you , that you would go from the service of God ? Do not do thus , but be constant in those things you have learnt , and you shall be advanced to Golden Palaces , which I shall shortly give you for ever . To morrow therefore receive Vulfrannus , who is the chief teacher of Christians , and enquire of him , what famous everlasting Mansion that is , which he promiseth you ; which if he cannot shew you , send messengers of both sides , and I will be their leader , and will shew them that Golden house , and most beautifull Mansion , which I promise : Rathbod . being very carefull , related all to his Vulfrannus , who told him : that these were meer delusions of the Devill . The Commander answered that he would become a Christian if he would shew him that famous Mansion . They presently send one of Frisia on the behalf of the Governour , and a Priest on the behalf of St. Vulfran , who going a little from the Town , they met one of their comrades , who said to them , Make haste quickly , and I will let you see the glorious Mansion , which is provided for Rathbod the General . They going on in a spatious way , and places they knew not , saw a way adorn'd with divers kinds of Marble bravely polisht , and a house afar off , as of Gold ; and they came to a street before the house , bestrewed with Gold , and many Gems . They going into the house of admirable beauty , and splendour , saw in it a Throne of a wonderfull magnitude . Then spake their guide to them . This is the Mansion prepared for Rathbod the Commander . To which the Priest being in an amaze , said to them . If these things be made by God , let them remain for ever ; but if by the Devill , let them perish instantly . And signing himself with the sign of the holy Crosse , their leader was transformed into a Devill , and the Golden house into mire and dirt . But the messengers were staying in a fenny and thorny place , and in three dayes space , finishing their journey , they returned back to the Town , and found their Commander dead , and related what they had seen , to S. Vulfran . Anno 718. Vincentius lib. 23. cap. 146. ex Ovone Presbytero Sigebertus , et Erphordiensis cap. 66. VAlentinus one of the Bishops of the Church of Millain , defender of the Arrians , a man very unconstant , and of small reputation , being buried in the Church of the blessed Martyr Syrus , there was heard by night fearfull clamours , whereat the two keepers being raised , they ran to see what the matter was , and they espied two evill spirits or Ghosts drawing forth Valentinus out of the Temple , being fast bound by the feet , and crying out . In the morning they saw his corps laid in another place without the Temple . Gregorius Turonensis lib. 4. Dialog . cap. 53. vixit , sub Justino Imperatore . ABout the year of our Lord 1096. near a place called Wormatia , there appeared a great troop of armed men for many dayes and nights , running to and fro ; and sometimes back again into a mountain , from whence they were wont to come . On a certain night a Monk , taking some associates with him , and fortyfying himself with the sign of the Crosse ; to the Mountain he goes , and adjures all that came forth , by vertue of the holy and undivided Trinity , to tell him their names . To whom one of the company said , We are Phantasmes , and no living Souldiers , but onely the spirits of Men , sometimes warring and fighting for the Prince of this World , and in a short time after killed in this very place ; The Weapons , Harnesses , and Horses , which when we were alive , were the instruments of our sin , are now being dead , the tokens of our torment : whatsoever ye now see upon us is all on fire , though ye cannot see the fire . The Monk furthermore askt them , If they could receive no help by men . Then the spirits made answer to him : We may by fastings , Prayers , and especially by the offering of the body and bloud of Christ , and this we beseech you to do . When they had thus said , the whole company , as 't were with one voice , cryed out , Orate pro nobis , orate pro nobis , orate pro nobis . And presently they all vanished into fire , and the mountain it self flam'd mightily . Chronicon Hirsaugiense . IT is reported , that a Ghost presenting it self to Cicero his nurse ▪ did foretell , that she cherished great good to all the Romans . These things appearing but dreams and vain phantasms , he in a short time manifested , that it was a true Oracle . For consulting with Apollo his Oracle , how she might obtain greatest renown , answer was made by the Oracles , that she should follow her own ingenuity , the ringleader of her life , and not the vulgars estimation . Plutarchus in Cicerone . A Stubborn obstinate fellow a little before he died ( as report goes ) said , that looking into a Pond , he saw a shadow in the water , which with a drawn Sword threatned death to him . Sa. bellic . lib. 1. cap. 4. And when Annius Tacitus was Emperour , these were the Prognosticks of his death . His fathers sepulchre opening of its own accord . Likewise his Mothers Ghost which was long since dead , appeared to him . And his brothers spectrall with great horrour , in various shapes and places . Fulgosus Lib. 1. cap. 4. COnstantius the Emperour being converted from the Persian war to quiet Julian in France , and in a great quandary , not having so good successe as formerly , was much affrighted , with nightly visions . And raising an Army , on a night between sleeping and waking , he thought he saw as 't were his father , proffering a fair handsome child to him ; he took it up , and laid it in his bosome , throwing away the ball which he had in his right hand . Which evidently demonstrated alteration of the times , though the Interpreters according to their apprehension , made a more favourable construction thereof . Afterwards he acknowledged to his familiar friends and acquaintances , that his Genius , who was his Protectour and defence had now left him ; he that heretofore had contrived and devised many things with him most familiarly , at that time seemed ugly and dreadfull , as if he would forsake him . These things appeared to him going from Antioch , towards Tarsus . Cuspinianus . THere was a Temple of Jupiter at Apamea both very spatious , and also very famous for divers , and most specious Ornaments : which when the Praefect of the East , with the two Tribunes entring the City , would have demolished , upon the serious survey of it , they found it to be so firmly workt , and of such huge and solid stone , that they thought it impossible to ruine so vast and firm a piece of workmanship . When Marcellus the Bishop , seeing him afraid of the work , desired him to make for other Cities , and he went to his prayers to God , that he would put some end to so difficult a work . And in a very short time after , there came one to the Bishop , who having contracted for a certain sum of Money for his pains , promised he would fire the foundations of the Temple , and by that means utterly demoli● ▪ But whilst he was applying his fire-works , a black Devill appeared to him , and restrained the naturall force of that Element . Which when Marcellus understood , he went into the Temple , and praying most earnestly to Almighty God , repelled the Magick of the Devill , and presently the foundation took fire , and when the Piles were consumed , the whole structure went to wrack , and so it was utterly destroyed . Niceph. lib ▪ 12. cap. 27. THe Pilappii inhabit a part of the Peninsula of Scandinavia . Amongst them there is an innumerable company of spectrals , which converse feast and discourse with them commonly , nor can they by any means be laid or driven away . They , when they are most terrified and huspil'd by these Ghosts , bury their dead friends under their fire-places , or hearths , and give them in charge to take care they be not molested in that nature : by this spell alone do they defend and save themselves from the vexations and terrour of the Devils . For if they punctually observe this , no Apparition ever after molesteth them , but if they neglect it , they are continually terrified and incumbred with the Visions of their dead friends . At this time they are lesse infested , and have lesse incanting amongst them then formerly in regard the King of Suecia hath most strictly prohibited the use of them , and as much as in him lies , takes care that the Christian Religion be taught them , and that their Children be brought up therein . Casper Peucerus de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . WE have it reported that a Gentleman in Bavaria of a most noble extract , was so grieved for the death of his wife , that abandoning all comforts whatsoever , he betook himself to a solitary life . At length when he mourned without measure or date , his wife appeared to him in the night , being risen from the dead , and told him that indeed she had once finished her naturall course in this life , but yet by his importunity she was now restored to life , and commanded by God to use his society yet longer , but upon this condition that they should again be married by a Priest : and furthermore that he should abstain all railing and blasphemous words which he had formerly accustomed to use , for indeed , this was the principall or onely cause why he had been deprived of her , and that she should again presently depart this life , as soon as he should but utter any word of that nature . These things being thus performed , she took care of his houshold affairs as formerly , and bare him some children , but was all the while but of a sad and wan countenance . But many years after her husband coming home in drink , and giving his maid some hard words , in anger , more then becom'd a sober Man , she went from the bed to the cup-board , where she was to fetch some fruit for her husband , and there left her clothes standing at the Chest where the Apples were kept , without any body in them , and was never seen more . This I have heard spoken by many worthy and authent●●●●●rsons , who affirmed that a Captain of Bavaria told it to a Cap●●●● of Saxon for a truth . This Sabinus writes in the tenth book of his Metamorphoses . IN the 1045. year of Christ , Bruno the Bishop of Herbipolis , with Henry the third of that name , went to Boiaria Orientalis , or in the East by water upon the River Danubius , but not in the same Ship with him . It is a Town of Austria which they call Greinon ; above which there be craggy Rocks , and great heaps of stone that arise , and lye out into the waters , by reason whereof Danubius ( as they say ) is carried with a very great violence , and exceeding noise which may be heard far off , and froathing by reason of the violence of the water . The Teutonick hold this for an ominous and most dangerous and destructive place to Navigators , and call it Strudelon . Bruno ( as I said before ) accompanied the King his kinsman in another Ship , and when they dashed upon a very great Rock in the Sea , the shape of a black Aethiop appeared , a Vision ( as the event testified ) sufficiently apparent and ominous , and stood upon the Rock Haleing to Bruno ; Ho ho , Bishop ( sayes he ) I am thy evill Angell and whithersoever thou goest , thou art mine ; I have nothing to say to thee at present , but thou shalt shortly see me again . Whilst they all abhorred that prodigy , the Bishop having used that immortal sign of the Crosse , and holy Charms , and Verses , the evill spirit left all there deceived . And this Rock is yet noted for it , on which there was a Tower built of Stone , without any beam or roof , and from thence being fitly named , retains it to this very day . From whence having sailed on for about ten thousand paces , they turned in at the Town of Bosenburg , where the widow Riclita entertained and feasted them very nobly ( whose Husband Adalbero of Ebersperg had the Dynastry of the Castle of the chief Boiaria , which is now a Temple , and had died the last _____ before ) and desired that Bosenburg and the farms which in those parts her husband held upon curtesy , might be conferred upon Welpho the third her Nephew by her brother . The Caesar came up to supper , and whilst , before Bishop Bruno , and Alemannus President of Ebersperg , and Riclita stretching out his right hand he consented to all her desires , upon a sudden , the ra●ters of the house fell and slew Bruno , Adventinus lib. 5. Annal. Boiorum . THey say that in the Mountains of Bohemia oftimes a Monk useth to appear , whom they call Rubezl , and that many times he is seen in the baths , and doth frequently joyn himself to travailers that go that way when they are in the woods , and bid them be of good courage , telling them , that in regard they are ignorant of the way , he will lead them strait thorow the woods : whom as soon as he hath led into the most path-lesse places of the wood , that they know not which way to turn themselves , he leaps into a Tree and makes such a laughter as causes the woods to ring again . This Monk or Rubezal is the Devill , who having taken to him the shape of a Monk , playes these pranks . ON a certain time there was a Monster taken in the Sea , in all things like unto a woman of a stupendious beauty , and amiablenesse , whom one of the fisher-men , or Sailers took for his wife , when she had been kept in the ship a while , and had one child by her , three years after when they came to the same place where the Monster was taken , she leapt out of the Ship into the waters , and took the child with her . The child perished in the Sea , and she vanished out of their sight , and was never seen more by any of them . It is an easy matter ( saith Luther ) for Satan to assume the shape of a Man or Woman . ex colloquiis Lutheri . ONe descended of a most illustrious progeny , invited Martin Luther and some other learned men to his Countrey-house at Wittenberg , and when for his pleasure , he rode forth to hunt the hare , a Hare of an incredible bignesse , and Forces , running very swiftly over the fields , objected themselves to his view . The noble man being excellently well-mounted , followed them with a great shour , and presently his horse fell down dead under him , and the Hare vanished into the Ayre . This was a truly Satanicall Phantasm . IN the 1546. year after Christ , Martin Luther related at a Supper , at Islebia , That at Thuringia , about the mountain which they call Horselberg , certain noble youths , very intent in the night time in catching of Hares , took in their Nets about eight , which when they returned home , and hung up , they found to be in the morning onely so many horse-heads , such as are to be found stinking in some loathsome ditch . Ex colloquiis Lutheri . AT Rotenberg a certain man most gloriously attired , and one that bragged of great Nobility and Riches , did frequent the house of a very honest Man : and had two companions no lesse gorgeous in their apparel then himself . He brought a Fidler , and a Piper , made Banquets , called Dances , and all under pretence of marrying the daughter of this good Man , a very vertuous Maid . He affirmed , he was born to Noble Parents , had immense Riches , Castles , Farms , Towns , and many of them in Forrain Countries . Nor did he want any thing this world could afford , but a Wife to his likening , qualified , and educated . This ●●●ortunity of his guest , and his companions , pleased not the Master of the house , which caused him to call in the Minister of the place against they came , that so whilst they were at Supper , he might intermeddle some holy discourse out of holy Writ . These Colloquies very much offended his guest , and his friends . Wherefore they desired some other subject , and argued that many witty conceits and neat jests were more suitable to feasting , and did more exhilarate the hearts of men then the exposition of holy writ , therefore they would intreat them to be no more troublesome to them , with discourse of that nature . By which the Master of the house found what diabolicall spirits they had , and being now well armed against the snares of the Devill , he said to his guests Avaunt , or depart , O ye wicked Caitifs , you shall have nothing to do with me nor mine , we are Baptized and Redeemed by the pretious Bloud of Christ , and he will defend us against your Diabolicall machinations . At these words , this devillish Impostor , together with his hellish companions vanished , leaving behind them a most noisome stink , and the dead bodies of three men who had been hanged . Manlius , in collectaneis . A Certain Man who abounded with wealth , living about thirty Miles from Gorlitz , inviting some friends to a Supper most exquisitely cooked , and they refusing to come , he grew so extream angry , that in a rage he said . If they will not come , I wish all the Devils in Hell would . This wish was not frustrate : for immediately a great company of them which he had called for in his wrath , came to him , which he not knowing at the first sight , went to entertain them courteously . But when instead of hands they stretched forth their claws to him , being exceedingly affrighted he well thought what kind of guests he had in his house . Thus trembling with his Wife he fled out of his Castle , and left an Infant in the Cradle , and a Fool sitting on a Stove by it , to see to it . But the Fool brought the Child safe from amongst those fiends . Jobus Fincelius , de Miraculis . SOme florid and learned Men in the Basil Council , for recreation sake , went forth into a small Wood , friendly to confer about the disputes of those times . As they were going along , they heard a pretty little Bird singing most sweetly like a Nightingale , they are ravished at her pleasant Musick , not knowing what Birds note it should be . Entring the Wood , they espy a small Bird sitting on a Tree , and singing most pleasantly , without giving over ; they were all very attentive : At last one having more courage , and better spirited then the rest , speaks thus to the Bird : I adjure thee in the Name of Christ , to tell us who thou art . The Bird made answer , That she was one of the damned Souls , and was designed to that place , till the last day , and then she must undergo everlasting torment . When she had said this , she flew away from the Tree , crying ; O how immense , and of long continuance is Eternity . Philippus Melancthon saith , I am of opinion that this was the Devil inhabiting there . All that were present at this adjuration fell very sick , and within a little after dyed . In collectaneis Manlii . A Certain powerful Man , and very ancient , had devoted himself to conjure the Devil , maintaining his study herein by that saying ; The seed of the woman shall break the Serpents head : as if man had power given him over the Devil , that he might call him forth , and cast him out , when he pleased . I am not ( saith Luther ) of that belief , to dare to use the commerce of Devils . And added moreover , what happened to Nicolaus Ambsdorffius Bishop of Ciz . who as himself related it , and truly acknowledged on a time in the City Maidenburg , when he was Priest there , sleeping by night in an Inne , he was awakened by two Noblemen long since dead , before whom went two young men carrying Torches in their hands , and not being afraid , when there was no danger , being commanded to arise , he did so . There these Noble-men dictated Letters to him , which he wrote , and charged him to present them to a certain Prince : When they had done these things , they vanished . He delivered the Letters to whom he was commanded . IN the year 1545. an evil spirit straggled up and down the City Rotwil , having the shape sometime of an Hare , sometimes of a Goose , and sometimes of a Weazel , threatning with a loud voice , that he would burn the City . Which did not a little terrifie the Inhabitants thereof . Pinc●lius , lib. 1. IN the year 1534. On Christmas Eve in a City of Saxoni● , Satan taking upon him the form of a Man , came confidently to Laurentius Donerus , Priest of that place , when he should hear them that were the next day to come to the holy Supper of the Lord , to make confession of their sins , earnestly desiring him to hear his confession . Being admitted , he belched out most horrible blasphemies against Christ the Son of God. But being convicted by the Minister , with the power of Gods Word , he departed , leaving an unsufferable scent behind him . Idem . AT Fri●urga , a famous City in Misnia , was there a Man renowned for his Religion and Age , who being very dangerously sick , and almost at the point of death , The Devil , clad in a prelaticall garb , came unto him , left by chance all alone , and perplexing and troubling the old Man in that agony , demanded of him , to tell him in order all the faults which he had committed in his life ; and he having in a readinesse paper and ink , would set them all down . But when the old Man by Gods Word ; mightily opposed the Devil's demands , and yet he would not desist from his importunity , at last saith the old Man , Since you presse it so upon me , that I should particularly declare to you my faults ; Write then , First of all beginning thus ; The seed of the Woman shall break the Serpents head . Which he hearing , threw down his paper and ink upon the ground , and leaving behind him an ill favour , vanished away . The good old Man not long after departed in peace . Doctor Willerus et Manlius , in collectaneis . THere was at Heidelberg a Doctor of Divinity , a favourer of the Gospel , whose servant was born in Lower Germany , when having visited his Father , and was returning to Heidelberg , not far from the City , he met an horseman sitting upon a great horse , by whom he was violently caught up upon the horse ; when he perceived himself to be on horseback , that he might take heed of falling , the other horseman straightway vanished ; but he was snatch'd off the horse into the ayr aloft , and from ●ence thrown down with great force near the City , hard by the Bridge , where for some time deprived of his senses , he lay as if he were dead ; at last when he had recovered some strength , he apprehended , that he was nigh to the City , he rose up , and going into his Inne , he lay there half a year , before he could be restored to his former health . IN the lower Germany ( they say ) walks a Monster , in the bignesse of a Man , but in the form of a dogg , that breathed upon them , that were to dye , as if he smelt on them . And 't was seen by many , upon whom it breathed not , and they did not dye that year . They called it the Index of a Funeral ; They which feared death was coming upon them , hastened by Idolatrous Masse to get relief and salvation . Thus Satan brought Man to Idolatry . NOt far from Torga , one born of a noble linage , walking over ●he Fields to refresh himself , met one in the habit of a Knight or Gentleman ( but it was the Devill ) complementing with him , he takes him to wait upon him , not knowing at that time what he was , and commits the care of his horses to him . This noble man was very impious and lived chiefly by robbery and pillage , for which purpose he had got him a fit servant . On a time when he was to go a journey , he commended his Horse to him above all things . His servant conveighs the Horse up into a very high Tower , the Horse out of the Tower knows his Master coming home , and putting forth his head out of the Turret-window , he neighs aloud , his Master greatly wondring , asks who it was that carried up his horse thither : that good servant answers , 't was he that so carefully performed his Masters commands . Then were they constrained to let down the Horse again , ( being fastned with Ropes ) from the Tower. It happened moreover , that they whom this noble man had plundered , pursued him , then saith the servant to his Master ; Master , fly , and presently he pulls forth a device out of his budget , whereby to prevent the Horses of them that followed after , and to stop their course . At length being cast into Prison , he implores his servants assistance . The servant makes answer , that he was fast bound with fetters , and he could not set him free . The Master is very urgent , till he perswades his servant to do his endeavour herein for him . Then saith the servant : I will set you at liberty , but upon this condition , that you stir not with your hands , and make no signs for your defence . He carries him away being taken from hence , with his chains and fetters , a great height into the Ayre . He being amazed , cryes out , O Eternall God , Whither am I a going ; and immediately the Devill casts him down into a Moorish place . Then making haste home to his Wife , bids her go help her Husband that stuck fast in the Fennes , and was bound with Fetters . CErtain Monks travailing with their Governour or Father , as they call him , inned with an Host , that had one of his Chambers haunted with an evill spirit . The Host being glad of the Holy fathers coming to his house , entertained them courteously , in hopes they could by their enchantments easily cast forth that Ghost , and therefore makes a bed for them in that room . At night when these Holy men were fast asleep , this foul spirit often twitched and pulled them by the hair , till they made them bald . At length Guardian conjures the spirit , and charges him to go from thence into the Monastery . This evill spirit does as he is bidden , and having changed his Colony , was there before the Monks returned home ; he salutes and welcomes them coming in into the Monastery , and proffers them his service . The Monks entertain him , and point him out his place in the kitchin , and give him a hood and a bell hanging by him , whereby to know him , and they often employed him to carry drink , and many other things which they wanted . When he went for Beer , he would not be cheated of his measure ; telling them ; See , I give you good M●ney , do you likewise give me good Measure . Finally , he hanged the Cooks servant , that often vext and troubled him , crosse over a beam ; throwing sometimes hot water , sometimes dirty water upon him . But as to his life , he did not prejudice it . The Monks fearing a sad event hereof made resignation of their office to this their servant . Ex colloquiis Lutheri . CRescentius , the Popes Nuncio in the Councell of Trent , in the year 1552. the 25. day of March , was very busy in writing Letters to the Pope , and continued his employment till night . Then arising to refresh himself , lo , he saw a black Dog , of such a bignesse as was not usuall , fiery eyes , and his ears hanging down to the ground coming in , and directly towards him he came , and at last he fell down underneath the Table . Being stupefied and amazed hereat , when he came to himself , he calls to his servants , that were in a chamber hard by , he bids them bring a light , and to search out the Dog. And when he could in no place be found , he took a sad conceit , and falling into a disease , he died . Dying also , they say he cryed out to his servant , to beat away the Dog that came up to his bed . Sleidanus lib. 23. AT Halberstade was there one that abounded in wealth , every day living in riot , and following his own delight and pleasure that he became so carelesse of Religion , Christian piety , and eternall salvation , that he did not stick to say , if he might alwaies live so here upon Earth , he would never envy God in the fruition of Heaven . Shortly after ( before he was aware ) he died . After his death , every day in the Evening such strange Apparitions were seen in his stately houses , that every body left them , and no body durst inhabit them . That Rich Epicure appeared with his guests in the dining room , which he had divided for his delicacies , and dainties ; that servants stood by giving attendance , with lights in their hands ▪ setting on Golden cups and Vessels upon the Table and filling it with most gallant dishes : the Fidlers moreover , and Musicians were standing by , and no gallantry was wanting , that this rich man usually enjoyed , when he was alive . By God's permission , and the operation of the Devill , these spectrals were obvious to the eyes of men , that others might be terrified from that horrid impiety and ungodlinesse of the Epicureans . ●incelius lib. 2. IN the year 1559. In Marchia fell out a very strange thing , which many of great account and credit did affirm truly so to happen . In harvest time , on a sudden appeared some men in the fields , at first fifteen , at last twelve , all of an unwonted magnitude and an odious shape , both first and last were without heads . All these having siccles did on a cluster reap down the Oats , that the noise of the Iron was easily heard , yet all this while no Oats were cut . Immediately the report of this marvellous sight came to the Court , and many , both of the Courtiers and Citizens went forth , and were eye-witnesses of this miraculous Vision . Many also going nearer to them , aske of them who they were , and of what Countrey , and what they would have ? To which they made no reply , but fel stoutly to their work which they had begun . Some also did dare to lay hands upon them , and to hold them , but they quickly escaped out of their hands . Whereupon it evidently appeared to all that were then present , that they were Spirits . That Illustrious Prince of Marchia having convocated many of his most eminent Divines , desired to know of them what they thought of this strange prodigy : Most of them were of opinion , that it was the omen of an ensuing Plague . Fincelius lib. 3. IN the year 1530. on the 18 , 19 , and 20th of July , near Spira , there was a Vision on this manner : Three fishermen , when endeavouring to catch some Salmon in the River Reine , they lost their labour , they washed their Nets , and laid them down to sleep . When they had so done , a Monk coming to them , raised one of the Fishermen , and bid him go on the further bank of Reine . The Fisherman was obsequious to the Monks commands , and instantly came six more , in look and habit like to Monks , who going into the Ship , sailed along with them over the River Reine . These coming forth , the Ship was with a most violent and swift course brought back again through Reine , and presently some other Monks entering into the same Ship , passed over the River as the former had done . At last , the Fisherman being returned to the place , where he had laid himself down to take rest , shortly after fell sick . On another night , another Fisherman was awakened in the same manner , to transport some Monks over the River Reine , who coming to the ship , Saith one of the Monks , this Ship will not hold all that are to go over , you must get a bigger . And passing over the second time , came 12. Monks , clad partly in white , and some in black , with ugly hook-noses , and they going into the Ship , were also carried over , who when they went out , others presently stepped in , and failed over . But whither the Monks went , and whither the Ship , or how he came back to the place of his rest , the Sailer knew not . And he also within a small time was very ill . On the third night the like chanced to the third man , who being awakened , was likewise charged to make use of a new Ship , to transport more Monks , who not knowing where to acquire one , seemed to go through rough places , and rugged Rocks , till he found a Ship that was new made , into which many Monks , ( some of small , others of a great stature , having on black , white , and severall kinds of hoods ) were Shipped , passing straitwaies through the same River , not speaking one word , and when they were come to an uneven place beset with Trees , they refused to go out , bidding them to Sail on . When the Monks went forth , the Ship of it self came against the Tide , near the City Spira . The fisherman not knowing himself ; was returned home , and the Ship restored again into his own place . The Monks , when at first they questioned them whither they went , answered towards the City Basill to the Councill . There is one that describes these passages in an Epistle , that calls himself Suredabus Cancrinus , who also displayes and unfolds this Apparition to the life . Of the same Spectacle , out of an Elegy of GEORGE SABINE . THere is an ancient City seated on , The River Reine , not far from Vangion . People , cal'd Neme●es , enjoy'd it ; there Four Roman Generals intombed were . Caesarean coh'rts made it their seat of old , Whence the name Spira at this day't doth hold . Here liv'd one who no noble birth could vaunt , Of a small fishing Ship , an occupant ; In which when Titan had withdrawn his beams , He us'd t'deceive the Tenants of the Streams . Whilst he his Nets and Hooks did fit and trim , Of gliding Reine almost upon the brim . Behold a shape presented to his sight , Of one he knew not in the edg of night : His vesture was ( as Friars use to wear , ) Such a black coul , his crown was shaven bare , The Fisher greets him at his wonted rate , And asks him , What makes him abroad so late ? He answer'd he was sent from far by 's Lord , Desir'd him he would waft him o're that Foord ; That he might th'sooner gain the other side , Which curtesy he granted , nee'r deny'd . Now the night 's near half spent , Bootes wai● Had turn'd its course , when , in the virid plain , Behold five more in Hoods towards him came , Whom he saluted in good Fortunes name ; And ask't them , Whither they so late were bound , When night had finish't half her constant round . One of the five reply'd : Dangers constrain Us thus by night , our safety to obtain . We are infested by a wicked rout , That seek to kill us , ' cause we are devout . If in thee any love of good abide , Then waft us in thy Boat to th' other side ; That we may passe the waters by thy means , And be not hindred by the swelling streams ; So shall thy labour prosper at thy will , And so thy Nets the Pish shall crouding fill : He gave consent , and them his Boat affoarded , Whereby his Ship they soon and safely boarded ; But then ( sayes he ) who shall the fraught defray , One of them answer'd , We 've no coin to pay , ( Thou knowst ) to th' people since we are so hatefull , They seldome give us ought , but wee 'l be gratefull , If once our fortune shall establish't be , Wee 'l well reward thee for thy curtesy . He loost from shore , now 's Ship did gently glide , Almost i' th middle of the pleasant Tide : When , spissy clouds ore-veild the Stars , the Sails , Were over-fill'd with storming Southern gales . The waters roar , with rouling waves ; now rain , Adds to the storm , and joyns the Stars to th' main . The Marriner , with horrour being struck , Cries out , What causes this unthought ill-luck ? I saw no presage of a coming shower , When Sol departed to his Western bower : No Swallow hover'd o're the waves , my eyes Did see no Heron : when the Moon did rise , She was not black , nor pale , nor Phaebus light , Abated of its lustre near the night . These words disturbed were , by th' storming rain , And by the raging waves o th' foamy main : The Ship was neer o're-turned by the blast , The Waves had almost covered the Mast . The Marriner with stretcht-out hands to Heaven , Implored thence the divine aid . What even Thou wicked wretch , dost pray ? ( sayes one o th' five ) cease Sirrah , and let God alone : And then took up an heavy Row , which th' poor Unhappy Man had us'd to wield before ; With which his shoulders he so basted o're , That even unto death he beat him sore . At last the Devils wiles appear'd ; 't was plain , There did no part o th' fraud unseen remain . Their bodies vanisht into the whirling Wind , Nothing was left but stinking smells behind . Then soon the Clouds were drawn , and day appear'd , The Winds allayed and the weather clear'd . Frighted herewith , e'n senselesse he doth bie , With 's Ship toth' shore , and there onth ' Grasse doth lye ; 'Till Sol appear'd , when by a neighbour swain , Unto his home he is convey'd again . When telling all to those his friends were by , Clos'd up his eyes , and so is said to dye . When bright Aurora did next Morn appear , And with her Crocean Chariot th' sky did clear . A passage like to this , the time except , And better issue to the thing , expect . When first bright Sol on th' top o th' Mountain shone , A traveller 'gan t'journy all alone . Whilst he was on the coasts of Vangion , Just where they placed had the first Mile-Stone , Behold a Coach , all of a sable hiew , Filled with Monks , which seven horses drew , Yoked in order ; but one of the four Wheels , with the axetree , from the Coach were tore . The Coachman that did rule the reins therein , Had a most rufull nose , and visage grim . The frighted traveller stood whilst it past By him , so found they Spectrals were , at last The Coach onth ' sudden , mounted into th' Wind , When fire and smoak did follow it behind . And the sad Omens of ensuing war , A noise as arms i th' Ayre did clash and jar : He made return toth' City , told it , and t●me It was made known by good authority . Therefore to you , wh ' in other regions dwell , I thought my meter bound these things to tell , And had they wanted an Interpretation , I would have made it . Now the German Nation , By their King's discords , heard of nought but jars ; And now their Monks inflamed had the Wars . This was the Tempest , this the disjoynted Wheel , This was the smoak and flame , This joyntly wee 'l Commend unto our God ; desire him lay These Tempests , hee 'l be good to them that pray . MAgdalena Crucia Hispana , in the chief City of all Corduba Baetica , in her tender years , was ( whether by reason of Poverty , or Devotion it is uncertain ) by her poor Parents , placed in the Nunnery of St. Clara ▪ ( which she afterwards re-built all anew , and endowed with a fair revenue ) . This Magdalena , I say , being insnared by a Devill that appeared to her in the form of an Aethiop using many sugred and pleasureable enticements with which tender years are most taken ; began to converse very familiarly with him , but with most severe interminations , that no mortall should be made privy to their familiarity . She conversing with the Devill almost every day , grew more in knowledg then could be expected from her youth , and was admired of all that knew her for her stupendious knowledg , and ingenuity , and singular piety , which the smoothnesse of her behaviour , and the austerity of her life did seem to manifest ; she had scarce attained the age of twelve years when this evill spirit , taking the opportunity of bringing her into his full and absolute possession , with glorious and gilded words moved a marriage betwixt them , and easily for the experience she had had of her improvement , by his means , was this ambitious girl perswaded to it . They joyn hands , are married , and at last lye together . Magdalena in lieu of a Dower , promises him the use of her body , to discourse with her , converse with her , and lye with her . The Aethiop on the other side , promised to make her a large Dower , and that she should by reason of her illustrious sanctity and wisedome , bear great sway throughout all Spain for thirty years and upwards , insomuch that she should excell , or at least equall the most famous that ever went before her . Nor would this lying spirit , in this particular , seem false that so by this his bride , he might deceive all Spain . And whensoever they enjoyed their stolen delights , his servant ( for this Aethiop for the honour of the businesse , kept his man ) taking her coule , to the life imitated ( like some supposititious Sofia ) in the Cloister abroad , or in the Temple , her countenance , behaviour in walking , singing , praying , eating , and all other the like . And if perchance , when he had wearied his Lady with pleasures , he went ( in pretence of looking that things went right in his Mannour ) about the World , at his return he told her all that hapned in his travell worth the telling . So she being taken prisoner of Franciscus King of the Gauls ; so comming to the Knowledg of Romes being sack't , and telling she was told it by divine Revelation , she grew in great esteem with the chief and noble Men of the Kingdome , and obtained the dignity of Abbesse , all the other Nuns willingly yielding to such eminent sanctity : and entertaining the businesse with exceeding joy in that they conceived great part of the glory , redounded to them who were her instructours . She was famous for many miracles , but those onely lusory , and vain fancies . In a solemn pomp upon a feast day , she was taken up into the Ayre three or four cubits high , and often holding the Image of the blessed child Jesus in her arms , making her eyes the Sluces from whence Rivers of tears issued , she did suddenly extend the excrescency of her hair unto her heels , and by degrees did vanish away . And as often as the Monks at set times and seasons , did take the Sacrament in the Eucharist-basket , there alwaies wanted one of the round pieces of the mysticall bread ( being first of all diligently reckoned ) : which Magdalene did openly shew that she had it in her mouth , and that she received it by the administration of Angels . Hence so much was the fame of her sanctity spread abroad that High-Priests , Emperours , Kings by their letters commended themselves to her prayers , and therefore did Charls the fifth's Queen take great care that her Son Phillip should be wrapped in those swathing clothes , which Magdalene had sanctifyed by her prayers . Thirty years at the least being spent in this diabolicall marriage , at length in the year of our Lord , 1546. by Gods blessing and favour , and not by reason of her Merit , Magdalene returned to her self , and began to detest the Devill , but the Aethiop taking grievously her apostacy , and after diverse manners tormenting her , she , beyond all expectation freely discovered her wickednesse , to them whom they call the visitors of that Order , and to them she confessed her sin , implored help , and was by them imprisoned . Neither did the Devill , notwithstanding all this , leave the place , but at morning prayers to the great wonder and amazement of the Monks , was present in the shape and vesture of Magdalene , and oft did perform other her offices . The Monk now abhorring their Abattesse , whom for twelve years they had entertained , at the last they were very importunate that the whole manner being found out , Magdalene might be expelled the Cloister , that so those enchantments might cease . Neither was there any great punishment inflicted on her , because of her serious repentance and ingenuous confession ; and that , As by her feigned and daemoniacal sanctity , she had encreased the superstition of many , So by her true and Christian penitency , she shewed by this memorable example , that the fountains and floud-gates of Gods mercy are not dam'd up , or shut to any repentant sinner . IN the year 1532. a Noble man out of his tyrannicall malice commanded one of the country men which he had power over , that he should carry home a great Oak out of the wood at once by his horse-Cart , and threatned him sore if he did not execute his command ; the clown easily understanding that it was utterly unpossible for him to obey his Masters precept , entred the Wood with great sighs , and sad complaints : there came to him a Devill , haveing taken upon him a humane shape , and enquired of him the cause of his grief , to whom the rustick revealed the thing in order . The Devill bad him be of good cheer , and return to his house , he would bring the Oak to his Masters house without delay ; the Clown was scarce got home ere the Devill threw the huge Oak loadned with thick boughs , a thwart before the house of the Noble man , and shut up the passage by reason of the thicknesse of the Tree boughs ; and , when the Oak had contracted an adamant-like hardnesse , neither could it by any strength or Art be cut , the Noble man was glad to break a wall on the other side of the house , and to make a new gate in his other houses , not without great trouble and cost . Fincelius , book 2. THere appeared to a certain honest Matron , a widow , a kinswoman to Phillip Melancthon , sitting alone in her Parlour , her Husband being dead a day or two before , having for his companion a Monk of tall stature . The husband spoke to his wife with all the sugred and loving expressions he could , saying , Be of good comfort my Wife , for I am thy Husband , and weighty businesses have compelled me to come to thee ; when he had almost talked with her a whole hour , he exhorted her that she would take care that Masse should be celebrated for him being dead ; and going away , he importun'd her that she should reach forth her right hand to him , which being reached out , he coloured it as black as a coal and her hand was marked and blotted with that colour all her life after . Fincelius , Book 2. IN the year 1555. there was a spectrum appeard after this manner . At Brunsviga in the Village of Gehern , two miles distant from Blomenaw there was a certain country man , being imployed with his horses and Cart , going into the wood , saw before the entrance of the wood , some troops of horsemen , harnessed all with black armour , whereat being terrified , he ran back to his house and reported that a great troop of Souldiers appeared abroad ; the Elders therefore and the Minister of the Word there , accompanying them , hastily went forth , and almost a hundred persons ( some men and some women ) went with them , and did see these horsemen , and they reckoned them to be about fourteen troops , which immediately divided themselves into two companies , and they being Marshalled into order , one company stood opposite to the other . At the last there issued out a tall man of a black hue very formidable , out of each company , and both of them lighting from their horses , did view accurately each company . Which being done , they mounted their horses again , the Army being set in rank and file , and the troops set against one another , the horsemen went forward , and filled the whole camp ; the country men were spectatours of their march untill night came on . But when they heard no further at that time of any war or marching of the foot or horsemen , they all agreed that it was a prodigy from the Devill , or a sign of Gods anger . Fincelius , first Book of Miracles . IN the year 1567. in Trawtenaw , a City of Bohemia , there was one Stephen Hubener , that gathered such great Riches , built such stately houses , and was so successefull that all admired . And at last falling sick , dyed , and was very honourably inter'd . But a short while after his death and buriall , his body ( or that which is more likely , the Devill by his Diabolicall power , carried about his body ) did pinch many men with such strait embracements , that many of them died , yet diverse recovered again , who all with one consent confessed that they were thus clasped or beclipped by this rich man , in that very habit in which they had seen him alive , therefore the Magistrate of that place , that he might void or lay this Satanical sight , commanded the body of that man to be digged out of the grave , after he had lain in the Earth twenty weeks , yet was not corrupted or rotten , but fat , as young and well fed bodies use to be ; the body was delivered to the Hangman , to be carried away to the place of execution , where he cut off his head with his Axe , and anatomizing him , took out his heart , and did cleave it : there issued out of his body bloud , as if he had been alive ( witch-like ) to sustain punishment , therefore the Hangman threw the body into the fire , a great company standing by , his head being bound to his feet , and so he tyed neck and heels . ABout two hundred years since , in Hammel , a Town in Germany , the Devill in the likenesse of a man walked about the streets of the City , playing many youthfull pranks , inticed many boyes and girls to him , and drawing them without the City gates unto a bordering mountain , he together with them vanished away : which when it was told to the Citizens , by a wench which was afar off , and secure , they with great care sought their children in the Rivers , woods , and all about the Country , but none ever knew why or how they were thus deprived of them . Which History is recorded in the Annals of that forementioned City , and is read by many Famous and illustrious men . Fincelius , first book . ON a time the Devill made a great moan and complaint as though he was afflicted by some terrible pain , saying , he was the Soul of this and the other man , that he might delude men , there are very many Histories of this kind , and we have reckoned some before . Peter Mamorius saith , there was a thing happened about the River at Vienna in France , in some houses of Capland , in the year 1458. that the Devil did give out , he was the Soul of one deceased , filling all places with his sighs , clamours and lamentations , wishing he had some prayers made for him , and that pilgrimages might be undergone , and declaring very many other things , But , said one to him , If thou wouldest have us to believe thee ; say , Have mercy on me O God according to thy great mercy in Christ : He made answer , he could not do so ; then they that stood by mocked him , and he being fretted went away . D. Bartholomew Fayus writes , when Nicolas Alberia Vervinensis , had prayers made at his Grand-fathers grave , there came out of the ground a man wrapped with a sheet , who spoke to a woman , and told her , he was her Grandfather ; and , that he might be delivered from Purgatory , it was needfull that they should sing Masse , and have a Progression into the house of the Virgin Mary ; then uncovering himself , she saw he was her Grandfather ; then she procured a great company of Masses to be said : but when she ceased from their celebration , she was grievously tormented , and at last he confessed that he was Beelzebub . But this story being blazed about all France , I shall say no more of it . But now see another new story which is well-known to the Citizens of Paris , also printed , which happened at Lutetia , at the sign of the Red Horse in the Street of St. Honoratus . A certain man called Metaxarius , when he saw a Neece of his who was an Orphan , he took her home . Whilst she prayed at her father Gervase's grave , the Devill met her in the shape of a tall man of black colour , and taking her by the hand , said ; Friend , do not fear , thy father and thy Mother are in a good place . But yet , there should some Masses be said , and she should go a pilgrimage to our Queen and Lady of vertues , and so straightway they should go to Paradise , to the Virgin : She asking who he was ; he gave this answer , That he was Satan , and admonished her least she should be afraid : the maid did what he commanded , which done , Satan bad her take a pilgrimage to St. James . To whom she said , I cannot take such a long journey : from that time Satan gave not over importunately to urge her , and familiarly calling her , said , How cruell thou art ; saying , she will not put her shears into her bosome for me , which when she had done so to satisfy him , that she might free her self from his importunity , he furthermore asked that she would give him something ; at the last proceeding , so far that he asked one of her hairs ; she gave him one : sometimes he assayed to perswade her to drown her self , and at another time to strangle her self , and he putting a rope about her neck , had been choaked if she had not cryed out , and sometimes her Uncle desirous to defend her , was so beaten , he knew not by whom , that he lay sick above 15. dayes , and once the Evill spirit offered to lye with her and to offer violence to her chastity , but she strongly resisting , was so beaten with his stripes that the bloud gushed out of her body in divers places . Amongst those that saw her , there was a certain Secretary of the Bishop of Valenti●e named Choinius , who told the maid that the best way to drive the Divell away , was , not to give answer to his words , although he bad her pray to God , which he never did , but after a blasphemous manner , or mocking that devotion , using it to created beings ; the Devill seeing that the maid would not answer him , and that he could do no good of her in that case , took her and threw her upon the ground , and from that time she never saw him after . Bodin relates these things in his Treatise of Magicall Demon. Book 3. chap. 6. MIchael Curopalates Rancabes Imp. had a certain maid that was his bond-servant , which at an Eclipse , or conjunction of the Moon with the Sun , was struck with Madnesse , and cryed to the Emperour , Descend , descend , and give place to others : this being often done , made the Emperour afraid , therefore taking counsell of his servant Theodatus Michael F. asked the wench that was mad , to what house of the Palatinate that might belong or concern , and by what signes and tokens he might know , When the maid was in her frantick fit ; and asked , she did intimate and signify the Armenian Lion namely , and described its marks and its fashion . But when she commanded Theodatus to come down from his Tower , she did Prophecy of two men which should meet him , whereof one of them sitting on a Mule should be he that should possesse and enjoy the Kingdome . Theodatus went to that appointed place , to search about the thing , and there knew the man by his token which the girl had before taught them , and so they perceived that she did not prophecy false , by reason that she was inspired by the Devill , by whom she was possessed . Cedrenus and Zonaras , tome 3. ERasmus Roterdamus in an Oration which he writ in the praise of Physick , saith , that he saw a Man , one Phliarius Poletanus by name , who being an Italian , and not at all skilled in the Dutch , yet perfectly did speak that language , as though he had been possessed by the Devill . Wherefore he was taken in hand by a famous Panacean Physitian , and giving him Physick , brought out of him a great sort of Worms , and so freed the man of his disease , and also deprived him of his Germain language . Cardan de Rer. var. Book 8. chap. 43. NOrbertus at Nigella using exorcisms to dispossesse a certain maid that was possessed with the Devill , was derided by him , who did repeat the Canticles from one end to the other , in the mouth of the girl , and after did Interpret it in the Latine and Germain tongue ; but at last a Bishop sharply withstanding him , he was expelled out of her in the year 1122. As the continuator of Sigebert hath it . IN Italy there was a certain Virgin possessed by the Devill , and utterly ignorant of the Latine Tongue , and being asked by Lazarus Bonamicus , a Bononian Professour , which was the best Verse in Virgill , she answered , or rather the Devill out of her . Discite justitiam moniti , & non temnere divos . Be warn'd to learn right , and obey the gods . Manlius , first Book by the relation of Phil. Melancth . IN a Wildernesse of the Countrey of Tingut the voices of Devils and spirits are heard , who call those by their own names who are walking alone , or else wandring aside from their company , and feigns the voices of their companions , and so misleading them out of their way , he hurries them into destructions gulph , sometimes a consort of musicall instruments are heard , but more oftner the noise of Drums . Munsters Cosmograph . Book 5. THere was a certain Citizen of Erphord that for some years together kept a Crow in his house , and when he saw any silent or sorrowfull , he used these words after a jesting manner ; O my Crow , what makes thee so sad , what thinkest thou of ? To which , beyond all expectation , the Crow , or the Devill in it , clearly , and with a lively voice , recited a Verse out of the 77. Psalm , I have thought of old , and I have had eternity in my mind , and thus the Devill spoke out of the Crow . Caspar Goldw. in his Book of Miracles . HIeronimus Cardanus told his Father that there appeared seven spirits which did dispute with him about divers wonderfull things , and did enucleate and unmask hidden mysteries that were before unknown out of the Manuscript writings of Averroes , of Physitians principles . IN the raign of Trajan , a Crow , but rather the Devill out of the Crow , began to speak with humane voice , and cryed out of the Capitol in Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnia bellè se habebunt , i. e. All things shall be well ; from whence came that distick of an unknown Authour . Tarpeio quondam consedit culmine cornix , Est bene non potuit dicere , dixit Erit . Englished thus , A Chough did from Tarpeia's top foretell ; Though things now are not , yet they shall be well . A Most certain argument to prove that those men are possessed , is , they speak those tongues which they never learnt : Bodin saith , there was one whose name was Samuel , being but twelve years of age in the Village of Wantelet ad Laod , he was the Son of a Noble man , Lord of the Land , who was possessed of the Devill a Month after his Mothers death , and grievously vexed and buffe●ted , also the Devill had power over his body , and if any one would withdraw the bo●● he did retract him again by violence , his father would not have him exorcised ( for Religion's sake which he professed ) . And whether or no he was freed from it , the twelfth or thirteenth year he was past , in which the woman of Vervinens was possessed by an evill spirit , but she had an exorcism I know not : which History I passe over , because it was related in diverse books , which are now printed . Italy and Spain abounds with such demoniacal persons which had need be bound up in chains ; those can speak Greek and Latine , and other tongues which they never learnt ( or which is more likely , the Devill speaks in them ) : for if at any time that Woman of Vervinensis had put out her tongue a great length , the spirit then spoke most Eloquently . Melancthon reports that he saw a woman in Saxony that was possessed , who could neither read nor write , yet did speak Greek and Latine , and Prophesie of that cruell war in Saxony , saying ; Great misery shall come upon this Country , and Famine upon this people . Fernelius , in his book of the secret causes of things , tells , that he saw a possessed Boy speaking Greek , for all that he knew no letters . Hippocrates , in his Book De Sacro morbo , thought it to be the falling sicknesse , but some afterwards in Greek did accurately note the difference ; For those who were possessed spoke divers languages , and prophesied , which could not be observed in those who had the falling sicknesse . IN the reign of Argyropolis Emperour of Rome in the Thracian Province at the bottome of the Fountain of Curena , there was a miserable dolefull noise heard , mixed with howlings and lamentations not onely for once or twice , but continually dayes and nights from March to July . And when some came to see the place from whence the voice was heard , there was another howling thwarted them . I suppose this miracle did foretell the slaughter of the Romans in Coclosyria . Cedrenus . CAlligraphus , a reverend man of Alexandria , going out of his house in the night time , at midnight he saw brazen statues speaking with a loud voice , that Mauritius the Emperour of Constantinople was slain , together with his children at Byzantium : going forth in the morning , he related it to Augustulus , who warned him not to tell it to any , and prescribing a day , in the ninth day , there came a Messenger declaring the death of Mauritius . Then Augustulus did publish to the people the Devills Prophecy . Paul. Diacon . Book 17. of Romane History ; and Nicephorus , Book 18. Chap. 41. HIrcanus ▪ 3d Captain of the Jews , and High Priest , when he had deputed his two sons , Aristobulus and Antigonus to the siege of Samaria , and the Samaritans having implored help of Antiochus Cyzicenus , it was reported that in the very same day in which his sons had entred battell with Cyzicenus , the High Priest being alone in the Temple , heard a voice that mentioned the new gotten victory of Antioch by his sons , which he ●and by going forth published to the people , and a while after his Oracle came certainly to passe . Josephus Book 13. chap. 18. WHen the Romans in a great battell with the Tarquinians sent away L. Junius Brutus Consull , but in the following night , such an affrightment seized upon the Enemies , The Tarquinians and the Vejentes in silent troops returned home as conquer'd men . The report is , that in the next night after the battell out of the next wood ( which Livy calls Ars●a , and Dyonisius said it was a Holy wood ) a loud voice was heard whether it was the voice of a Faune or Silvaine it could not be resolved , which happened more then once in the Hetrusian war , which prodigy did so affright the enemies that they yielded themselves as conquer'd . Sabellicus Book 7. Ennead 2. Valerius Book 1. chap. 8. IN that day which Caesar fought with Pompey at Pharsalia , C. Cornelius of Patavia , being Augur , when he had taken augury , at the first sight suddenly turning to those that were by him ; said , now the businesse is done , now the men begin their work , and trying his augury the second time , he with a loud voice cryed out ; O Caesar , Thou overcomest , they that stood about him , admiring at the thing he took the Crown from off his head , and swore he would not put it on again untill the businesse made his art believed or credited . Livius and Plutarch in Caesar and Pliny , saith , there such a noise came when two armies were fighting one against the other to the augurs sitting on the Patavian Mountains , being bold to affirm by that , either the world would be dissolved quickly , or Caesar was fighting with Pompey . Sabellicus Book 7. Ennead . 6. out of the 15th Book of Gellius chap. 18. WHen Antonius fell from Domitius , and a great war was expected in Germany , the City being affrighted , and the people of themselves without any other author , dispersed the same of the victory , and a report going throughout Rome that Antonius was killed , and that no part of his army was left alive , it was so really believed that a great part of the Magistrates sacrificed . But when the Authour of the rumour was sought out , but none appeared , but the news was put off from one to another , every one clearing themselves of it , and being as it were labrynthed , and plunged in a vast Ocean , they could not make it appear from what original or Fountain it proceeded , the fame of which quickly overspread the City . But a Messenger and letters meeting Domitian in his journey , leading out the Legions to war , intimating victory , so that one day was the day of Trophyes and of Fame too , in places distant more then two thousand five hundred Miles . Plutarchus in Aemilio . SOsipatra a woman of Alexandrina , at a certain time being amongst her acquaintance , and a disputation arising about the Soul , she was wrapt by a certain fury suddenly , she seemed as though her voice was taken away , and was for a while dumb , by and by she began to cry out , My Cozen Philometor being transported in a Charriot , is now ore-turn'd in a thorny place , and hath hurt his ellow and his hands are wounded , and a certain man complaining , the thing was a while after known which confirmed the truth . Eunapius in Aedesio . THamus an Egyptian Pilot , sayling to Rome late at night near the Echinad Islands , night being far spent , heard the voice of an unknown Author , which cal'd him by his own name : they that were in the ship were all amazed , and when it called the third time he answered ; then saith the voice , When thou comest into the next Island , the voice being heard as if it were on the foredeck . Thamus being astonished , and religiously given , obeyed its commands , and immediately after it had given its precepts , such howling , mourning , and lamentations was heard in the Ayre , that all thereabouts was almost dead with fear . The news quickly arrived at Rome , and Tiberius Caesar commanded Thamus to be brought before him , and examined , that he might know the truth of it ; the Augures and High Priests consulting about it , they answered , Pana perhaps was born of Mercury and Penelope . Plutarch relates this in his book of Oracles , which Oracles then were made dumb , in which place although we may acknowledge the subtily of Satan , and the Devill being busied about bringing the death of Christ into question , and to mock it by such a fiction , except he would by Pans death infer that mens Souls after death should be destroyed , or annihilated . MOnobazus the King of the Adiabenians , his sirname was Barles , being in love with Helens sister , married her , and of her had Monobazus , and other children of other wives . At the last lying with his wife big with child , and laying his hand upon his wives belly , he thought he heard a certain voice bidding him to take off his hand from her belly , lest he should oppresse her young ; which as it was begun with divine providence , so it was likely to have a prosperous end . He was affrighted with this voice , and shewed the thing instantly to his wife , and he called the Son Izatch that was born at that birth ; And by reason of this prediction he made him Heyre to the Kingdome . But he together with his mother embracing the Jewish Religion , restored Artabanus the King , again to the Parthian Kingdome , and fortunately fought against the Arabians and Parthians in the 55. year of his age and 24. of his reign , he died and left the Kingdome to his Brother Monobazus . Ex Joseph . Book 20. chap. 2. NIcephorus Phaeus the Emperour , did fortify the Palace of the Constantinopolitan Tower , in which it was foretold him that he should dye . At what time the walls of the Palace was builded , in the night season a certain man sailing on the Sea , cryed out after this manner : O Emperour , thou makest up thy walls , and although thou raisest them up to Heaven , whilst that which is within is evill , the City may be easily taken : He that spoke those things , was a long time and very much sought after , but never could be found out , the wall was finished , he perished that same day that he had the keyes delivered by him that had the businesse committed to him . Cedrenus . WHen Opicinus Cacia Novaria , being very thoughtfull or Melancholly , walked alone in his house at noon-tide , he heard something call him by his name , but saw no Man , and afterwards said , Wouldst thou be willing that thy Son should dye ? To whom he answered , ( having no time to consider of it ) he would , but afterwards coming to himself , quickly denyed that which he had assented to , and was very sorry for the cruelty of the prodigy ; therefore within three dayes his son John Baptist having no more , fell sick , and two dayes after dyed . Fulgosus , Book 1. chap. 4. BEfore Neroes death , there was a confused murmure mixed with laughter , and a tumult in the Theater with great mourning was heard when no man was there . In Albania it rained bloud , and both the dores of Mauseolus ( in which were the Tombs of the Caesars , he being the last of that stock ) and the dores of his bed of their own accord flew open , out of which there was heard a voice calling Nero to him . Xiphilinus ex Dione . M. Antonius Majoragius reported that in the Moneth of Aprill there was heard , in Eupilus Lake , a sound , or voice crying after this sort , Oh , oh , oh , oh , oh ; The first part of which had a Musicians song , the latter part of the voice had their brief , and in those years , nor in any other , were there ever a more plentifull encrease of Wine , Wheat , and other things . Cardane Book 15. chap. 85. de rerum Varietate . THere appeared to Hircanus the Captain of the Jews , and being also High Priest , a certain sight , which enquired about his successour , being carefull of Aristobulus and Antigonus his eldest , which he loved above all their other brethren . But when God had shewed the picture of Alexander , the youngest sorrowfull that he should be successefull and prosperous in all his proceedings , commanded that he should be brought out of Galilee , lest he should be in any capacity of having the Kingdome after him , but the event made the Oracle be believed , for he was possessed of the Kingdome after Aristobulus who before had slain Antigonus , and killed the other brother that withstood him , but the other that was contented with a private life he honoured , Josephus , Book 13. chap. 20. BEfore Camillus's banishment M. Cedicitius a vulgar person declared , or gave it out , that in the night before he was called out of his way ( which they call the new way ) by a loud voice and looking back , and seeing no man , he heard a voice greater then a mans , which spoke thus to him : Go to M. Cedicitius , and tell the Tribunitian Souldiers , betimes in the morning , they may expect the French within a few dayes , The Tribunes despised and laughed at those relations . A little after this came Camillus's distresse , and the Invasion of the French. Plutarch . in Camillo ; et Sabellicus , book 9. Ennead . 3. LYcurgus hapned to come to Olympia , and was a spectator of the games there : it is reported that this befell him , viz. that there was a voice like the voice of a man behind him rebuking him and wondring at him why he did not stir up his Citizens to celebrate that solemnity , he turned himself about , and finding no man that spoke to him , then he was perswaded it was a divine voice , and gathered Iphitus and his companions to himself , and made a great feast by which the solemnity became much more remarkable . Plutarchus in Lycurgo . CAssius Chaerea , captain of the Guard , with some others , made a conspiracy against Caligula . And when he was going into the Court , he heard a voice from among the multitude , commanding him to perfect their designes , the Gods being their assistants . At first he suspected that their plot was betrayed by some of the Conspirators , but afterwards he perceived , that he was incited thereunto , either by some that knew it , or by an Oracle from God. On the 3d day therefore they slew Caius Circensis . Josephus , lib. 19. cap. 1. PErtharis , King Arithpertus his Son , who being banished by Grimoaldus , and in his banishment sailing into Britain , was warn'd by an unknown voice , that Grimoaldus being dead by Phlebotomy , he should seek for his fathers Kingdome . Whereat being moved , though he knew not the Authour , yet returning into Italy , within three Moneths after the death of Grimoaldus , he was made King of the Lombards . Platina in Dono. C. Hostilius Mancinus the Consull , going into Spain , as he was taking Ship at Hercules his Haven , whither he went on foot , this sounded in his ears : Mancinus , stay . He being affrighted herewith , turn'd his journy , and went unto Genoa ; and when he had there shipped himself , a huge great Snake appeared to him , and presently vanisht out of sight . He being conquer'd by the Numantes , yielded basely . Valerius Max. lib. 1. cap. 6. HEnry the third being Emperour , kept the Feast of Pentecost at the City Ments in Almaine . Where arose a dissention between the servants of the Archbishop of Mogun , and the servants of Abbas Fuld , about their hire . They went from words to blows , and fighting with Swords , they polluted the Temple with mans bloud . The Bishops running to them , brake off this bloudy battle , and again purged the Temple . The tumult being afterwards pacified , when they sang , Thou hast made this day glorious . The Devill was heard to cry aloud through the Temple . I have made this day quarrelsome . The Emperour amazed at this strange noise , endeavoured to force away the Devill by giving many Alms , and he himself with his Nobles , distributed to the poor those dainties which were provided for his own Court. Nauclerus , Volumine 2. Generatione 36. WHen ( Rome being pillaged and undone by a home bred conspiracy ) Constans the Emperour had remained six years in Sicily , he died at Sarogasa a City thereof , in a Bath called Daphne . For one Andreas went with him into the Bath , and killed the Emperour by throwing down a Vessel on his head as he was wiping him . Constans his death was known in the City the same day he died by a voice coming forth out of the Ayre . Zonaras & Cedrenus . BOdin saith of Constantinus , who is accounted amongst the skillfullest workmen of the Mettal-Art in France , and is the most famous in all the Kingdome . I have heard his comrades , when blowing a long time , no hope or likelihood of any good appeared , ask advice from the Devill , if they did right , and might accomplish what they desired : But he replyed in one word , Travaillez , take the pains ; the blowers being animated with this , blew so strongly that they brought all to nothing ; and they would still have blowen if Constantine had not told them this was the Devills usual custome , to answer doubtfully : But that word , Take the pains , imployed that Alchymy should be laid aside , and he should fall to some labour , and honest Art or science commodious to get a living : he is a mad man , that thinks Gold can so quickly be made , in making whereof nature spends more then a thousand years . A Souldier gave a Horse to his kinsman , that when he died , he should sell him ▪ and give the Money to the poor . He sold the Horse and kept the Money to himself . Thirty dayes after , his Soul returning ; ( It was the Devill ) saith , Thirty dayes have I bin tormented in Hell ; but thou , who gavest not to the poor what I had thee , shalt go thither to day , and I shall be translated from thence into Paradise . The very same day the Devils snatcht him away , and 12. dayes after his carcase was found in an exceeding high Mountain . Vincentius , lib. 24. cap. 8. HEctor Boethius in his 8th Book of the Histories of Scot. relates , that in a small Village of Scotland scarce 14. Miles distant from Aberdene , there was a very beautifull young man made open complaint before the Governour of Aberdene , that he was many Months molested and troubled with a she Devill , ( as they call it ) the handsomest that ever he saw , and finally when the dores were shut she came to him by night , and by her fair speeches forc't him to embrace her : when 't was almost day , she went away making no noise , and trying many wayes , he could by no means be freed from that so great and base vexation . A prudent and devout Bishop commands the young man immediately to go to some other place , and according to the Christian Religion to conform himself to prayer , and fasting , more zealouslly then he used to do , hereby he thought the Devill would be put to flight from him , when he saw him so intent upon all good works . Upon this wholesome counsell followed good successe : Which when the youth had religiously performed , within few dayes after he was clearly delivered from these Hobgoblins . So the He-Devill did no longer trouble the Woman of Navete , after her confession , and holy Communion which accompany prayer and fasting . Legitur in vitâ Divi Bernhardi . Vierus , lib. 4. cap. 27. A Certain Maid in Burgus possest with Melancholly , acknowledged that she was haunted with Vergilius his Ghost , having for a long while conjured against it ; which we may the more easily believe , because she was a plain girl , very sincere , and one who never went abroad ; Conjuration not at all prevailing , a Physitian gave her at first some artificiall Medicines , then some others to strengthen her , and so she was restored . Vierus , lib. 4. c. 23. de praestigiis Daemonum . PHilippus Wesselich Coloniensis , A Monk of the Abbey called Knechtenstein an upright and pure person about the year 1550 : was miserably and sundry wayes tortured by a Ghost , which brought back again the lean Abbot , dead many years before . Sometimes he was carried under the roof of the house , sometimes he was thrust between the rafters over the Bell , oftentimes he was on a sudden conveyed through the wall . On a time he was found , his body being laid over a pond , and his head lying upon the land . At the last , out comes the Ghost , relating the cause of his long and manifold trouble : to wit , that this was that Abbot Mathias Durensis , so many years buried , who tortured him because he had so exactly drawn , as 't were to the life , the Virgin Maries picture , and had not answered the costs and labours of Novesianus the Limner , who thereby suffered much damage . This was true . Hereupon he added the manner how he might be absolved , viz. that this crime could not be expiated , nor he by any means freed , unlesse for Religions sake this Phillip would travail into some parts of Germany ( whom for his integrity the Devill thought to be a fit instrument for his sports ) and three Masses were read to procure his liberty , viz. de Trinit . de Domin . and de Temp. The Divines of Colony consulted to satisfy his request , and the rest of the Monks desired the same of their Abbot Gerard Strailgen Morsens . who thought that Phillip was rather to be converted into another opinion by sounder doctrine , and sharp reproof , that relying on God the Father of all mercy with a lively Faith , and Christ our onely Saviour , he might stoutly contemn the impostures of the Devill , and tell that Ghost returning back , that he was not under his jurisdiction , that he lived under the rule of others , and therefore he could not observe his commands . Which being done , The Ghos● replyed : Tell the Deputy , for he hoped he would confirm his purpose . Whereupon the Abbot , when he perceived the Devill to persevere , and the Monk not confidently enough to resist his illusions , instructed him again , carefully admonishing him to repent , and not to be so prone to hearken to the sleights of the Devill : but if he continued to hear those spirits , as formerly , he threatned most severely to whip him , and heavily to beat him . Hereupon the Ghost seeing his endeavours to be vain , by reason of the Abbots constancy , and Phillips mind more elevated with trust in God against the fraudulent and destructive policies of the Devill , never came again , but went some where else . Vierus , Lib. 4. cap. 29. ANtonius Surquetus Knight , of the most Noble order of the Garter , and likewise a Counsellour , left behind him a Son , which was base born , who afterwards married a wife at Brugus . This woman within a while after she was married , was lamentably tormented by an evill genius , insomuch that whithersoever she went , though in the midst of good and honest Matrons , she was snatcht out of their company , and hal'd out of one Chamber into another , and oftentimes conveyed away , sometimes into this hole , sometimes into that , notwithstanding all that were present did with all reluctancy and might endeavour to hold her fast : yet all this was without any great harm , or prejudice to her body . Every body believed , and were perswaded that this befell to her by a drab , that envied her Husband , with whom formerly she was in love withall , for he was indeed ( as I may so say ) another Narcissus . In this interim she was with child , neverthelesse was she thus ill-handled . Her time of delivery being at hand , when there was but one onely woman with her , and she sent away the servant to call the Midwife , this Harlot seemed to come in unto her , and performed the Midwifes office for her . She for very grief and trouble of mind swounded away : when she came to her self , she felt that she was delivered of her burden : but the child appeared not ; every body exceedingly wondring at it . But the day after , it happened that when she awaked , she found the Babe by her in the Bed , swadled up , which she often suckled . But not long after , when she was asleep , the Infant was taken away from her , and never afterwards found . They said , ( I know not what ) Papers with Magick notes were found in the dore-lock . Historiam recenset Vierus , Lib. 2. cap. 48. de praestig . Daemon . A Religious maid whose name was Judith , was by the Devill most cruelly writhed with Convulsion fits , and her jaws clang together so , that she could not eat ; her tongue also sometimes was so restrained that she could not speak , but made a most hideous and dreadfull noise . Idem , lib. 3. cap. 13. A Certain Country Priest living at Durweis , about Esweiler , did confidently promise , that he would set at quiet a pretty young maid named Helena , which was haunted with a Devill , in a Village called Loes , scituated by Aldenhovia , some of his neighbouring Priests being convocated to this solemn sight ; and strange wonder . At last the Devill told this Exorcist having for some while taken great pains to little or no purpose in disturbing him , that he must now desist , for about the glasse which was set to illustrate him , were many of his co-partners , which would confirm him . This poor Priest giving credence to this father of lies , goes about by the glasse to force them away , but when he perceived that he laboured in vain , being very angry , he brake out into this speech , If thou canst go out of one Christian into another , come forth out of her into me . To whom the Devill presently replyed ; What need I tempt him , whom at the last day I am certain , is my proper right to enjoy . Afterwards being desirous to know what the Devills opinion was concerning the Masse , Johannes Sartorius Parochus in Leon , askt him in plain English , Why this little maid instantly at the ringing of the Bell to Masse , was alwaies by him brought into the Temple . To this question he said , He could not presently make his answer , but he would consider on it . Actus hic celebratus , Anno 1559. circiter 17. Augusti . Vierus , lib. 4. cap. 21. de praestigiis Daemonum . THe Nuns of Ventetus shut up close in the County of Horn ▪ were cruelly handled by an evill spirit . A poor woman in Lent time borrowed three Measures of Salt of the Virgins , and restored almost twice as much about Easter . Here in the bed-chamber were found small white balls , as 't were seeds pargetted over with Sugar , but being tasted , they were salt . In the same place they took notice of a Ghost walking there , and groaning , they heard also that many Virgins were called to arise , and to go with her to the fire advertising them , that she was not well . If at any time they took the Chamberpot to make water , it was by force taken from them , and they watered their bed . Sometimes they were haled by the feet out of their beds , and were tickled at the Soles of their Feet , that with overmuch laughter they were ready to dye . Some had pieces of flesh pul'd off , many had their legs , arms , and Faces writhed the contrary way . Some were so tormented , though for fifty and odde dayes they eat nothing but Turnep Porrage without bread , yet they spued up such abundance of black stuffe , like Ink it self so sharp , that it took off the skin from their Mouth . Some were lifted up above a Mans height , and instantly thrown down again . When about 13. friends came to visit and comfort them that were sick , they fell down from the Table , not speaking a word nor sensible thereof ; others lay as if they were dead with their legs and arms Crosse ; one was lift up aloft , and although some standing by , strugled to save her with their hands , yet was she snatcht away above their heads , and thrown down headlong again . Some went upon their toes , as if they had no feet , or at least no use of them . They climb'd Trees also like Cats , and came down again from them without any alteration of their body . It happened likewise , that the Governesse of the Monastery ( which they call the Mother ) in her perambulation , as she was discoursing with Margaret , Countess of Burens . was hurt on her thigh ; The wound was black and blue , but was healed again . This cruelty continued evidently full three years , which afterwards they concealed . Vide Vierum . lib. 3. cap. 9. NOt unlike these , did the religious Virgins undergo at Colonie , when they were cloyster'd up in the Monastery called Nazareth ; to whom yet this was added , That though they were for some years before many and sundry wayes troubled , vexed , and perplexed by the devil ; yet in the sixty fourth year , beside other Specttrals often appearing in a terrible manner , they oftentimes fell flat downward , the lowest part of their body jogging up and down , as the manner is in the sports of Venus , their eyes being all the while shut , which afterwards they open'd to their shame , where being out of wind by their great pains taking , they took breath . One Gertrud gave a remedy to this disease , which in the 14th year of her age being included in a Monastery , merrily underwent these pastimes in her bed , though every night almost with a consecrated robe she endeavoured to chase away her Lover that lay with her . Which sport , when another Maid that lay in the next bed heard , she trembled all over , and was tortur'd with strange kinds of convulsions ; sometimes in the fit she was blind , and though she seem'd to be in her wits , yet she uttered divers things lightly , and desperately . So did many more beside her . Thus this sore spread by little and little like an infection , most of all when they did not first take good counsel . This said Paramour wrote to her Sweet-Heart dreadful Letters , afterwards found by Johannes Vierus , making diligent search in the same Colledge . Anno 1562. 25 Maii. Vierus lib. 3. cap. 11. de praestig . Daemonum . A Virgin of a very noble Family , being very much grieved , that she could not obtain the consent of her Parents and Friends to marry a young Man of a mean Extract , whom she most passionately loved ; as she was walking in much perplexity , for the aversness of her relations therein , the Devil , in the shape of her Lover , met her , and perswaded her to go to the Nunnery of St. Bridget near Xanctae . And being there , she ran mad , pranced about , bleated , roar'd , and at last was mounted up into the Ayr , and then strangled . This distemper grew as it were Epidemical , and infectious amongst the other Nuns ; and at length , from one to another , it seised upon a Child of the Keeper of the prison , whom he caught twice as he descended , and so saved him . Vierus lib. 3. cap. 9. THe Nunnes in Hesimont of Neognagus , for some years were haunted , by a spirit entring in the night-time into the dormitory or Bed-Chamber , as though he had a great company with him ; he did seem to play most sweetly on the Harp , that he might allure the Nuns to dance , and then something like a dog leapt into the bed of one of them , whom they suspected therefore of unchastity . Vierus ibidem . I Have seen another honourable Colledge on the borders of the Coloniensian Province , where for the space of eight years , a Devill in the shape of a dog , ran all about in the day-time , lurking under the vestures of the religious Nuns , and did seem to shew by the outward motion of their garments , signs of unchast actions . Idem lib. 3. cap. 9. THe Nunnes that were in the Kentorpian Monasterie near old Mark , in the Earldom of Marchland , near Hammon , were grievously tormented with strange Convulsion fits , they breathed out a very stinking breath in their fit , or a little after the assault of the same , which did come upon them sometimes once a day , sometimes oftner , and at some times troubled them many hours together ; the Maids were very sensible of the coming of the Convulsion fits , and did often affirm afterwards , that they could discern those that stood by , one from another , and could hear ; but because of the convulsion of the tongue , they could not so well speak ; some were tortured less then others : But this was almost common amongst them all ▪ That when one of them was tossed , the rest also should be laid into several beds , onely hearing a hurly-burly , that they might be vexed in the like miserable manner . The first that began to be tortured , was Anne Zemgaw , who first complained of a pain of the left side , or the spleen , and was therefore thought to be troubled with the Falling-sicknesse , went to Ariola , who made her believe they were hurted by the Witchcraft af Elsa the Kamensian Woman , which afterwards was burned alive with her Mother . Hence the Devil got some strength , and did not onely begin to torment them with divers kinds of Convulsions , but also to provoke them to bite others , and one another , and that they might strike , and be born up , and cast down , without hurt , as feathers were , from whence they were supposed they had no power over themselves : And if they were withheld from beating or striking , their hearts aked ; but if they were let alone , although they did hurt , strike , or bite themselves , yet they were sensible of no harm . And they thought it necessary , that each should tyrannize over their own bodies ; And if at any time Anne did speak in her fit , she did it as though another did both breathe it in and out ; but in the interim she understood what she spoke , but the speech being done , she utterly forgat all her former words ; neither did she mind seriously any thing that was either good or evil , but was as it were in a Lethargy , without sense , discretion , and judgment , or reason : If any religious man did speak to her , she seemed to be tortured by Satan ; but if at any time other women did talk to her about their feminine sports , she was wonderfully taken with them ; when they were exorcized , there gushed out of their mouthes a great deal of blood ; All the Virgins were so afflicted by the Spirit , were unequally tormented by him , as he were a Serpent , under the sole of their feet , which burnt them as if it were scalding water : And although they were diversly tormented , yet the stomach and nutrition did remain in them all alike . The Devil did speak often and much out of them that were the youngest , that were mad ; to whom he appeared in a black form , in the shape of a black Cat , or Elsa Kamensis , or of her mother , or brother ; and it was sleightly believed , that they were so cruelly handled by them all ; where in the the last place Anne did firmly purpose in her mind , not to return into the Monastery , where she was left by her Parents direction ; and then she was not afflicted : But if at any time it chanced , that she had a Letter sent from the Abbatesse of that Monastery or Colledg , there was a great trembling and horrour that invaded her , and possessed her whole body , as though she were assaulted with the relapse of her former disease : but after she married a husband , without any sense of her disease or affliction . Vierus lib. 3. cap. 10. de praestigiis Daemon . JOhn Fernelius relates in his second Book of occult causes , That when a certain Man was travelling in Summer time , he was very dry in the night , and rising out of his dream , and being awakened , and finding no drink , he by chance catched hold on some evil thing which he met ; and commanding it , he perceived that his jawes were shut together as though by a hand , and was like to have been strangled : and when he was thus besieged and beset with this spirit , he thought he saw in the dark a great black Dogg , and feared to be devoured by it ; who afterwards being restored to his right wits again , did relate it all in order : Many judged , this man , by his pulse , and heat and roughness of his tongue , and by reason of too much watching , was meerly mad and distracted . The same Author reports , That there was another young man , of a Knights Family , for some few years by the shaking of his body , was judged to have the Convulsion fits ; for sometimes he would so move and fling his left arm , only , sometimes his right , sometimes onely one finger , otherwhile a leg , and both at other times , and the trunck of his body with such swiftnesse , that being laid down , he could scarce be held in by four servants ; But his head laid without being shaken or stirr'd at all ; and he had his tongue and speech free , and was in his right mind and senses ; yea , in the height of his Convulsions , he was taken with it at least ten times every day , but was well in the intervals , but something worn out by pain . It might have been deemed truly the Falling-sickness , if it had brought madness and stupidity with it ; there were the most skilfull Physitians consulted with about it , and they did think it was a Convulsion , near bordering on the Epilepsie , together with a malignant and venomous vapour that did beat against the back-bone , out of which the vapour came , which did flow into those nerves , which are sprigg'd from the back-bone into the joynts all about , but not into the brain ; this cause being taken for granted , that it might be removed , they ministred to him divers glysters and strong purgations of all sorts , and Cupping-glasses were fastened to the roots of the nerves , nourishing things , oyntments , plaisters , which first were for purgation , after for strengthening , to drive away this malignant and poysonous humours ; these doing him little good , they procured him sweating in Baths and in washes , in the juice of the Ebeene Tree of Guaiaca , which did as little help him , because all of us strayed far from the knowledg of the truth ; for being first taken with it , in the third moneth a certain devill , being the author of all this mischief , did betray himself with a voice , and in uncouth words and phrases , and sentences , as well Latin and Greek , although the afflicted party was ignorant of the Greek tongue ; he did detect many secrets of Physitians , that he had circumvented them with much danger , and that they had by their fruitlesse Medicines almost choaked his body . And as often as the father came to visit his afflicted son , he going a great way out of sight , cryed out , Drive away this which is coming to him , or wrest the chain from his neck . For by this you may know , that the French Knights wore gold chains , in which the Image of St. Michael did hang ; the subtile devil did feign , that he feared the Image of St. Michael , that he might more evidently deceive those that stood by : As though he feared the picture of any Saint , when he feared not Christ the expresse Image of God , whom he was bold to assault , yea , and to tempt . Furthermore , being asked , Who he was ? or by what power he might be removed ? he said , That he had many receptacles , within which he lay hid , and could quietly go to other . THe Town of Schiltach in Germany the 14th of the Ides of April , ( which day was the very Thursday before Easter , in the year of our Lord Christ , 1533. ) was burned , being set on fire by a Witch , as Erasmus Roterdamus relates from the authority of Henricus Glareanus , as also Cardanus in his 19. book de subtilitate . The Devil made a noise , and gave a hissing sign or watch-word from a certain place in one of the houses . The Officer of the Town thinking it to be a thief , went to search the place , but found nothing , nor any body ; but presently in another and higher room , the same noise was heard , whither also the Officer went to catch the Thief ( forsooth : ) but when he found no body there neither , but heard the same voyce upon the chimney top , it presently struck into his mind , that it was a Spectrall , and he bid his servants be of good courage . There were presently two Priests sent for , who when they had used their skill in exorcisms , were thus answered ; That he was a Devil indeed . And when they asked him , What he did there ? He said , he would burn the Town . And when the Priests threatned him , he told them , he valued not their threatnings , for one of them was a Whoremaster , and they were both Thieves . Presently after he took a girle , with whom he had had familiarity for fourteen years , ( when in the interim she came to confession , and received the Eucharist every year once , and who had communicated but that very day ) and having carried her in the Ayr , set her upon the very top of a chimney , and delivering her a pot , commanded her to turn it ; which whilest she did , the Town was burned to the ground in no more than an hours space . A Courtier of the Kings , in a Speech he made at Wittemberg in the year , 1538. concerning good and bad Angels , makes mention of a certain Maid possest by the Devil , for whom when prayers were made in the Church , the Devil ceased his attempts , and made as if he had wholly left her , that by this deceit he might make her away before publique prayers were made for her . For when as they had remitted their care of her , whilest she went to the River to wash her hands , she was drowned sooner than could be imagined . IN the year , 1536 , at Franckford at Ucadra , there was a Maid , being the daughter of Marcus the Fisherman , that was taken with a pain in the head , and by a phrensie , one Georgius a Kulisch , a Citizen , pitying her condition , took her into his house ; at length , when she was possessed of the Devil , she did very wonderful feats , whatsoever she fingred , whether it was a cloath , any bodies breast , beard , head , she snatched at it , and afterwards she got the Coyn that was used in that Country , and forthwith throwing it into her mouth , she chewed and did eat it ; And she did take away money which was held fast in their hands , at which they admired greatly . Sometimes of her own accord she offered the moneys unto them ; she often did swallow Needles that she snatcht up , and spake in the idiome and dialect of High Germany , which she was not used to , and also contrary to the propriety of her own language ; neither was it easie to comprize in words , or in an enchiridion , what was prodigiously performed and acted by her : Wherefore they did enquire of Doctor Martin Luther , What was to be done to her in that condition ? Who answered , That she was to be brought to hear godly Sermons , and there to be interceded for , with constant ardent prayers poured out to God : And they following Luther's counsel , brought her to Church , where publikely she did often contradict the Minister that was preaching the Word . But at the last , by the Divine grace , the prayers of the Church being heard , she was freed from Satan , and restored to health ; neither did there any of that madnesse or demonaical disease trouble her after , but was freed from the dominion of Satan , and whole both in body and mind , and after faithfully did serve the Citizens of Franckford : The most Prudent Senate of that Common-Wealth did command this Prodigy to be published , Anno 1538. ANno 1559. not far from Joachims Valleys , there was a Smith had a daughter excelled in modesty and honesty , being diligently conversant in exercises of Piety , ( by Divine permission ) she was set upon by Satan about Lent-time , oftentimes the divel took her , and threw her upon the ground , as if she had been vexed with the Falling-sickness ; Which thing troubled her Parents so , that they sought counsel of them that prophesie of future things , by a Pythonick or divellish spirit . By reason of the wickednesse of her parents , the Devil afterwards boasted , that his power was so confirmed and encreased : About Easter Satan began to speak in the Virgin with a humane voice , and often appeared in the form of a Cuckow , of a Crow , of Hornets , and other Birds , and did imitate their voice in every respect ; he spoke divers wonderfull things in Virgin , which would be too great a work to mention them now ; And there came a great concourse of people to the Maid ; many strangers did come out of severall places to see this wonder , and heard Satan speaking out of the Virgin ; whereupon many out of a holy zea I did provoke him by words , and undauntedly did hear him answering . In the mean time , the young woman patiently did endure the crosse , and joyned her prayers uncessantly with the prayers of the Church : and as often as she did call upon the Name of Christ , and requested to be freed from that evil one , by whom she was oppressed ; by and by the Devil did rage upon her with more outragious fury , her eyes were swelled , bunching out , her tongue was twined out of her mouth like as a limber twig , and was extended to the longitude of a mans hand ; her head was writhen and screwed unto her back , and in a sad and horrible manner Satan did torment her , there was not any intermission of her sits : If any had enquired how she did , or how the case stood with her ? she answered , her affliction , as by her senses she perceived , seemed as though she even now were sticked in the bottom of a River to be drowned ; but by the coming of Religious men , she deemed she was snatched out of the jawes of death . All the Neighbouring Priests and Preachers of the Gospel daily came to her , who talking with the Virgin , the Devil with great derision answered ; And as often as there was any mention made of Christ , he did divert into some filthy and frothy fable . And being demanded , how he entred into her ? answered , In a draught of Ale , in the form of a fly ; for it was two years that he had vexed her , ere ever she came to a sound mind : her Parents going to a Witch , was the cause why the Devil had the more power over her . A certain Man , one Helias Hirsch , singular for piety in that Country , did watch with the Virgin almost whole Nights , and by his prayers strive against Satan , upon whom he raged with opprobrious terms , and all the contumelies he could ; and as often as he was about to come forth out of his house , the evil spirit foretold , saying , Behold , this sacrilegious Helias comes again to afflict me . This holy and godly man , by the power of Gods Word , did oppose him , and frequently using the Name of Jesus Christ , drove the Devil to new outrages , as the madnesse of a Daemoniack was heard afar off : Sometimes the Devil speaking to Helias , said , One , dance with me , either go before , or follow , as thou pleasest . To which things Helias replyed , Let thy Dance lead thee into the bottom of Hell. The Devil answered , Go thy waies , now thou shalt see dances . These words being uttered , he roared and bellowed , and by and by entring into a stove , he appeared in the shape of a Catt and Dogg ; these with wonderful leaping did lead the Dance , and at last vanquished : He played many pranks of this kind : Two dayes after Trinity-Sunday the holy Priest did set upon the Devil again , enquiring of him by what means or power he had possessed her ? by the command of God , saith he , from whom I am sent , that I might torment the body , but I cannot hurt her soul ; that I might give notice to Men , that they should abstain from pride , usury , gluttony , and other sins of that nature : and although it be sore against my will to promulgate these things , yet I am commanded by God , and forced to do it : At the last day I know , that I shall have more souls then God himself will have . To which the Minister of the Word of Schlackwaldensis replyed , Thou lyest , saith he , O sacrilegious Wretch , for if sinners shall repent , they shall have salvation ; but the eternall God at the day of Judgment , will thrust thee and thy companions into Hell fire . Why didst thou banish thy self out of Heaven , when God had created thee a glorious Angel. My Seat was not fixed sure there , saith he , Thou mayest as well spare labour , for I am not ignorant ▪ how carefull thou wast for this Margaret , ( so he called the Virgin , whose name was Anne ) and at Whitsontide made prayers publickly to God for her . I have done so , answered the Minister , and I will not give over to do so yet , untill we precipitate and cast thee headlong hence into hell by our prayers : these things said , he asked him , Was not thou also sent to afflict Job ? What then , saith he ? oh that now I had the like power given , that I might scatter the pestilence . And this conflict did last near two hours : Amongst other things , the Minister said , Behold , thou that hast been the chiefest and beautifullest of creatures , and the vertex of the Creation , veils thy self under the ugly mask of a hog , or other unclean beast . O good Priest , answered the Devil , for often I am metamorphosed into a Hare , and am the daintiest dish for great Men , Wherefore going now from hence , the Priest asked him , whither he would go ? Some few daies being past , the Pious Priest brought out the Maid , and there in a great Congregation of people they did pray to God , and praised him with Hymnes and Psalms , and as often as Jesus Christ was named , the Devil did rage with a bellowing and hideous noise , as though a ruine was threatned to seize on all things : These things performed , they went away . When the Maid was brought back from the Temple , the Devil roared with his voice as a warlike Trumpet , saying , Little doth it profit you to remove me from this place ; for truly , eight of my companions shall now depart hence . At length , the Minister of the Word of Schlackenwaldensis , together with ten other Ministers were called : John Matthesius sent two Deacons out of the Valleys , and from morning untill noon , there was great zeal and study in the company , of praying , singing , and reading of the Scriptures ; this done , they went to dinner : After they had dined , there came the Minister of the Gospel of Schlackenwaldensis , bringing with him the Governour of the Castle of Prague : there was present a great company of Men , with one accord singing praises to , and calling upon Jesus Christ , and with ardent zeal pouring out their supplications to God , that they might be heard ; and then the Devil was cast out , and flew out of the window like a swarm of flies : But before he went out , he desired of the girle , that he might but remain in one part of her body , in the nail of her finger , and at the last , to be but in one hair ; but every one of these was denyed to him . Furthermore , being about to go out of her , he spoke after this sort ; All ye contemners of the Word , Ministry , and Sacraments , all ye that are addicted to Usury and Gluttony , are mine body and Soul ; and namely , he warned and admonished the Priest of Schlackenwaldensis , that he should call the Citizens that belonged to his Church , to repentance ; for God thirsts after our salvation , and therefore the Devil was compelled even against his will , to warn men to repentance . When Satan was cast out , the Maid was carried into her father's house , and in her right mind , being refreshed in her Soul and body by the blood of Jesus Christ ; and having her sound judgment and right wits again , she earnestly commended her self to the Ministers of the Church , to be remembred ●n their publique prayers . Fincelius , in his third Book of Miracles . IN the Year 1567 , in Trawtenaw , a City of Bohemia , there was a certain Man , who did so gather up Riches , and erect famous Buildings , and was so fortunate in all his enterprises , that every one admired at him ; at length he fell into a sicknesse , and dyed thereof , and was very honourably buried : But a little while after his death and burial , his body ( or rather a Devill , who by his diabolical power carried his body all about ) did clasp and embrace very many men so straitly , that many of them dyed ; yet some of those recovered again , who all with one consent confessed , that they were thus beclipped and hugg'd by this rich man , being in the same habit that they had seen him when he was alive : Therefore the Governour of that place , that this Spectrum might be laid and repressed , commanded the body of that man to be digged up , and the grave opened ; and although he had layn in the ground for the space of 20 weeks , yet he was not rotten , but was as fat and plump , as young and well nourished bodies use to be ; the body was delivered to the hangman then , who carried it away unto the place where malefactors used to receive their punishment ; he cut off his head with an ax , and when the body was wrapt up , he took out the heart and cut it in pieces , there gushed blood out of his body , just as though one alive had been to suffer condign punishment ; therefore the hangman threw the body into the fire , being tyed head to feet , and burnt it , a great multitude of men standing by . CAesarius Coloniensis writes in his dialogue , of a Priests daughter that was much tormented by a wicked spirit , and was mad ; her father was counselled to do after this manner , That he should send his daughter beyond the River Rhene , and by that means the Devil departed from her ; but he did so beat her father , that about three dayes after , he dyed . THere are , saith Bodinus , in Spain , Italy , and especially Germany , that are possessed with the Devil for ten or twenty years , that they cannot be driven away ; so there were found some boyes of Amsterdam , in the year 1556 , who were possessed 30 years , and the Devils could not be driven away by any Exorcism . That also was a sign that happened to those that are bewitched , because they did vomit saw-dust , small pieces of glasse , hair , needles , and other such things , which usually happened or befell to such that were enchanted or bewitched . It is recorded , That in the year 1554 , by a Benedictine Monk of Rome , ( whom Cardinal Gondius , the Bishop of Paris had brought thither ) 80 girles and women were possessed , and had exorcisms , but nothing could be done for six moneths . To one that asked the Devil , why he did so possesse those miserable girles , he gave this answer , That he was sent from those Jews that took grievously , that those whose greatest part belonged to the Jewish Nation were baptized , which is believed to be spoken by the Devil , because he supposed or thought Theatinus the Pope was about to die , to whom he was an enemy . JOhn Vierus in his 5th book , and 14. chap. tells of a girl that was possessed , which he saw in Germany , and that the Devil gave this answer to an Exorcist , telling him , That there was need that the Maid should make a religious profession to Marcodurus , a Town in Germany , and at the third time falling upon her knees , and celebrating the Masse upon the Altar of St. Anne , she should be cured ; so it came to passe , that the girle was freed , and foretold her of such a sign of her freedom to come toward the end of the Masse ; This done , at the end of the Masse , the Maid and the Priest saw a white splendid Image , and then she was freed from the demonaical spirit . THere was a Woman of Menilius Dammatinus , the Lady Rosse by name , who from the eighth year of her age , began to be bound by an evil spirit to a Tree , or to the foot of a bed , or to a manger in the stable , one hand tyed to another by a rope , or a hair of a mares tail , or with flax , and that with such swiftnesse , that in the twinkling of an eye the Devil would have done it , and vanish away . In the year 1552. the Virgin was brought to Paris , Doctor Picardus and other Divines spent all their Arts to free her , but nothing took effect . Hollerius Medicus a Physitian , laughing at them , said , she was troubled with the disease Melancholly , but afterwards when he saw the wonder in a great multitude with his own eyes , and seeing the maiden standing between two or three women to cry out , and by and by to see her hands so bound as they could not be loosened , and that the bands had need to be cut , he acknowledged that it was the evill spirit . This appeared to no man , onely the Virgin beheld a white cloud when the spirit drew near to bind her . Sylvula , of Wonderfull Histories , and of Magicall and diabolicall Witchcrafts , and of divers of the Devills delusions . APollonius being in India with the Brachman-Philosophers , reports that he saw very strange wonders : he said that these Philosophers at their pleasure could make it fair and foul weather , bring tempests , or make calms , and could prepare feasts with all the Vessels fitting for them ( yea , he saith that they did it in his presence ) when there was none to be seen , who make ready the banquet , or waited in setting on , and taking off the dishes . And moreover he said that when they pleased they could make earthquakes the same he affirms that he saw amongst the Gymnosophists in Aethiopia , who made the trees bend themselves to the ground , and speak . Fulgosus ex Philostrato . THere are divers Families in Africa which do by their voice onely , bewitch those who they immoderately praise , Pliny 7th Book , cap. 2. ex Isigono and Nymphrodoro ; hence came the custome amongst us ( which Aristotle , 20. sect . Probl. 34. witnesseth ) that being about to praise any thing , we make this Preface , lest our words should be to our detriment , as God shall save it . Gellius 9th Book , 4. chap. Isigonus adds , that there are things of the same nature among the Triballians and Illyrians , who by their sight bewitch and kill some upon whom they look long , especially with angry eyes , yea one may perceive mischief in their eyes . And 't is more remarkable that they have two Apples in each eye . Apollonides reported there were divers women in Scythia of this sort , which were called Bythyae . And there are kind of people in Pontus called Thibians , and many other of the like nature , whose marks he saith are these , in one eye they have a double Pupilla , in the other the picture of a Horse , and moreover that they cannot sink , nor are burthened with any garments . Daemon relates a sort of people called Pharnacians in Aethiopia , not much unlike to these , whose sweat brings rottennesse to those bodies which they touch , and there are women which every where infect with their sight , having double eyes , or pupilla's in them ; Cicero also is the Authour of it , and Pliny in his 7. Book 2. chap. Neuro , tells of a people of Scythia ( who are the greatest enchanters ) that they Metamorphose themselves from men into Wolves . Herodotus , in Book , 4. RHodus being first named Ophiusa , afterwards Tel●hinis , in that the Telchines inhabited the Island , some call them Wizzards , and say , that they are Inchanters , and that they sprinkle the water of Styx's lake upon living Creatures and plants , on purpose to destroy them ; and as Diodorus saith , 5th book , 12. chap. they can cause clouds , showers of rain , hail , snow , and change their proper shapes when they will , &c. Strabo 14 book . IN the Ephesian Letters , there is mention made of those , who with wonderful facility , as by a divine inspiration , attained to what they desired ; for they report at Ephesus , there are divers Notes , and magical voices , by the using of which they are victorious in every businesse , as Diogenianus , Eustachius reports by those Letters , That there were divers words like to riddles , having no coherence , written in the feet , girdle , and crown of Diana . Suidas addes , In the Olympian games , there was one Milesius set in the Ephesian wrestling-Ring , and was able to do nothing in the conflict , because that Ephesius had some Ephesian characters written on his ankle . Which being together , was marked , the letters being taken away , and Ephesius that had tyred out thirty , now laid down himself , vide Erasmus adagies . But that there were many of the Ephesians that were conjurers , may be gathered out of , that many of them were converted by the Apostles Sermons , and burnt their magical Books , being of great value ; for the Devils power was great in that place , because the Idol of Diana was set up there , Act. 19. WHen the Goths were travelled out of Scandinavia , they marched to Scythia ; Philimer their King did retain many of their magicall Women in prison , as Jordan Gothus writes in that history ; which sort of women , the King accounted most pernitious , and by his proclamation banished them into Wildernesses , lest they should kill the Souldiers by poysons , or weaken their strength , being driven away for a long while , they wandred about the Woods incestuously , committing themselves unto the Embracements of their Incubus spirits ; from hence they report , that the Unnes , a cruel generation of men came , which used no humane language , but a certain Image of speech . Bonsinius second Book , Dec. 1. THe Northern Bothnici , Zappi , and Finnones , are excellent Magitians ; also the Biarmi , who live under the Pole , they assume what shape they will ; also they know what is done in the other World by their friends or enemies . Olaus book 1. chap. 1. and book 2. chap. 18. IT is reported , that Zoroastres , the King of the Bactrians , found out the Art of Magick , and hath written a hundred thousand of verses upon them ( as Pliny witnesseth ) ; Some would have this King to be Mizraim the son of Cham , others say he was not so ; he flourished above eight hundred years before the Trojan War , which was in Abraham's time ; But he , as we read in Clements Itinerary , being willing to contemplate God , and much given to Astronomy , and minding the Stars , did strike out some sparks out of the Stars , that the rude multitude might be astonished at the miracle . At the last , being angry at that spirit which he often did frequent , amongst a great company of his disciples , as though he were a friend of the gods , was hurried away to Heaven in a chariot of lightning . Wherefore his name after his death , was Zoroastres , as much as to say , A living Star ; he lived in the time of King Ninus , with whom he fought , and foretold when he was dying , that if they should keep his ashes , their Kingdom should not be destroyed . Suidas . THe report went , that Perses and Aeta , two brethren , ruled both at one time ; this in Pontus , the other in Taurica , both of them being of a truculent and savage disposition ; Hecate sprung from Perses , nothing inferiour in cruelty and immanity to her father ; which while she was a Virgin , used to shoot darts ( as the custome was then ) ; But her greater study was to make poysons ; some attribute the invention of Henbane to her , and was accustomed to experience the nature and strength of poisons upon strangers ; within a short space she attempted to kill her father by her poyson , and thereby unravell'd the clew of his life , by whose death she got the Kingdom ; at Taurica she erected a Temple to Diana , at whose Altar she offered , strangers , whithersoever they came , from Sea or by Land , she did enact , that they should be sacrificed , and by this means she thought her fame would be spread in all Countries . Afterwards she married her Uncle , unto whom she brought forth Circes , Medea , and Aegialeum ; Circes was instructed in her mothers arts , and she did use the herball and poisons ; She added other things by her own invention : The Virgin was married to the King of the Sarmatarians , and by her enchantments kill'd the King , and was possessed of the Kingdom ; whom because for a time she did tyrannically abuse , and cruelly handle the Nations that were under her , they expelled the Kingdom . After which , she with a small company of Women , was reported to keep a deserted Island in the Ocean ; but the likelier report is , that she came into Italy , and rested in the Latian Promontory : then that Iland from her inhabiting there , got the name of Circei . Medea disdained not domesticall Arts , yet endeavoured to know the medicinall use of herbs , and to be skill'd in the dialect and number of magical verses , but was of a far milder disposition , then either her Mother or Sister were , ( who were infamous for their truculency and cruelty ) as well with much art as favour , which she had much with her father ; She freed strangers destinated for slaughter . At length being suspected by her father , she flew to the Temple of the Sun placed on the Sea-shore : the Argonautes coming by night from Taurica into Pontus , shewed the cause of their coming unto Medea , she did tell them of the imminent danger that was likely to befall them from her father , and told them of his cruelty to strangers , admonished them to beware and take heed : Counsel being taken , Medea promised to get a helper , to bring to perfection the proposed comba●e : She did engage her self by oath to Jason , to be his Wife as long as she lived . Then the Argonautes by night leaving their keepers in the Temple , went with Medea to get the Golden Fleece , and by her Arts make Aeson , Jason's father , being an old man , turn young again , and delivered Pelias , Jason's Uncle , from being slain by his daughters , and lived ten years with Jason at Corinth . But when she saw ●laucen or Creusa , the daughter of Creon the Corinthians King , to be preferred before her , she covering her anger , sent a coat , being poysoned , to the new married Princesse for a Present ; as soon as she had put it on , she suddenly burned like fire , and by the like destruction , Creon and his Queen perished : She openly slew the sons which she had by Jason , Jason dyed for grief , she flew to the Thebans , there she cured Hercules of his madnesse , and from thence being heaved into the Ayr by Dragons , she flew to Athens , and married Aegeus , &c. Thus saith Diodorus , book 4. chap. 3. Ovid 7. Metamorph. & Sabellic . PAseti● farthing , is a proverb ; Pases is of a soft nature , and by Magick has overcome all mortals ; so that by inchantments they prepared a sumptuous supper , and servitors ; she had a farthing minted or made by her , with which she could buy what she would of them that sold any thing , and would give it them , and when she pleased it would come to her again : Suidas Appian the Grammarian remembers her likewise . MAny think , that Pythagoras was a Magitian , and skilled in those divellish Arts ; for when he had by his magicall whispering , bewitched an Eagle that flew muttering over him , he brought it to him that he might make it tame , and forthwith it was made gentle . Pythagoras , saith Ammonius , shewed his golden thigh at the Olympick games , and used to talk with an Eagle . SImon Samaritanus , as Ambrosius in Hexameron , and Clemens Pontifex high Priest testifie , in his Itinerary , besides his various and wonderfull Arts by which he contended with the Apostle , he often appeared , sometimes in one shape , sometimes in another , and was seen to soar a loft with wings like a bird , a great way , therefore being born up by his magical Arts , and by the Devils help , he did so extreamly mock and bewitch the Romans , that oft-times he made himself a god ; and they made a Statue between the two bridges , superscribing this title , To Simon , the holy God ; he bragg'd , that by many unspeakable conjurations , he could call up the ghost of an innocent boy to assist him , and by that he could make it to do whatsoever he commanded to be done : for the truth is , he was familiar with the Devil , which he called the soul of the boy , that he might cautiously cover the pretence of his divinity . Vierus book 1. chap. 16. ex Clem. lib. 2. Recog . THere was a certain Man in Galeotide , that by his words could drive away diseases , and could expell unseasonable weather , and barrennesse , and poverty , with his sacrifices , and cause mutations , and give reasons for getting Riches ; they report , that he was inticed into Creet , by the rewards of Minos , that he might find out that strange death of Glaucus . Suidas . APollonius Tyaneus the Philosopher , the son of Apollonius , his mother being big with child , saw the Devil standing by her , who said , he was him whom she carried in her womb viz. Egyptian Proteus ; hence he was accounted the son of Proteus ; he flourished under Claudius , Caius , and Nero , untill Nero's reign , in which he dyed ; he was silent for five years after the Pythagorean manner ; afterwards he went into Egypt , thence to Babylon to the Magitians , from thence he went to the Arabians ; and out of all these places he gathered notable delusions ; Suidas Philostratus has written his life : cunning Satan , by the deceits of this Impostor , would have brought the Miracles of Christ into question , and would oppose him as his Antagonist ; Of which Magnus Anastasius the Bishop of Theopolis thus writes : In some places unto this day , the acts of Apollonius stands , and has their efficacy , some of them good for the driving evil spirits from beasts ; others to restrain the inordinate excursions of the mind , and to expell those things which endamage men ; neither did the Devil do such and such things when he was alive , but also when he was dead , and went along with him to his tomb , and by his name onely did great wonders , to deceive poor ignorant men , which easily after this manner are deceived . What shall I say of the magick of Manethon , who was so expert and artificiall in these divellish arts , that he openly derided and laughed at Apollonius , as not being right instructed in his mystery ; for , saith he , he ought by his meer words to do what he pleases , ( as I do ) not to use any operations or means to it . Cedrenus in his historical Compendium . SEdecius a Jewish Physitian , made magical places before the Emperour Ludovicus , and other Princes , he devoured men , together with their horses and arms , and gulphed up a load of Hay , with horses and Cart and all ; he cut off the head and feet of divers men , & did put them with their blood into a bason , he flew through the Ayr , hallowing like a hunter , and the like pranks he played , Chronicon Hirsaugiense ; and at last he killed Charls Calvus ( or the balld ) the King with poison . IT is reported in the family of the Earls of the Andegavensium , from whence Henry the second , King of England , sprung , there was a Princess , a notable Maga and a Witch , who was constrained to worship and reverence the Eucharist , who suddenly flew out of the windows of the Temple , and was never heard of after . Polydor 13. book . A Certain Woman of Mediolensis , near the Comiensem gate , strangled a boy and devoured him ; and when she was wracked for her cruelty , she said , She was perswaded by the infernal gods , that if she had sacrificed a boy three or four times , she might do whatsoever she would ; Therefore she was bitterly tortured , being laid upon the wheels crosse or latticewise , and so her bones were broken , and she dyed acruel and lingring death . Artanus history , Mediolan 1 Sect. writes , that in his time this happened . JOhn Fernelius relates in his first Book of Occult causes , that he saw a certain man , who by the strength of his words could cause divers sights to be in a glasse , and those things which he commanded either in writing or in expresse Images , were so lively imprinted , that they might quickly and easily be discerned by those that sate by , yea , and there were holy words heard , but filthily bespattered with obscene terms ; and after this sort they call upon the powers of the Elements , and strange uncouth names of the Princes of the East , West , North , and South , Vierius book 2. chap. 7. of the Devils deceits . FAcius Cardanus , the Father of Jeremy Cardanus , as he said , had an aeriall devill to be his familiar for a long time , who a long while used Conjuration , and it gave him true answers , but when he had shaken it off , it returned him false answers , he was eight and twenty years a Conjurer , but he was freed from his familiar about five years ▪ but whilst he retained the spirit , it was very profitable to him , neither did it alwayes come alone ( although for the most part it did ) but sometimes it came with its companions . Cardane , of the variety of things , 16. Book chap. 39. JAmes Jodoci de rosa Cortriensis , carried a Ring about with him in which he thought the Devill was tyed by exorcisms , and he did speak for five dayes together at the least , and did consult with it about strange things , and diseases , and the manner of curing them . At the last being bound , and condemned to banishment , first his ring in a publique place , and a great company looking on , was bruised and broken in pieces with the bea●ing of an Iron hammer by the Chancellor Done , at Arnhemiae , 14. July , in the year 1548. Vierus , Book 5. chap. 1. of the delusions of Devils . IN the year of our Lord 1546. The daughter of John Vemerus a Citizen of Eslingensis whose name was Margaret , was so swelled by the pains of her belly , that the bignesse of her belly almost clouded her face , and did seem to be ten palms in circumference , she said that there were creatures of divers sorts was fed in her belly , when in the mean time she feigned to be recreated , and refreshed by sweet odours and delicate sauces , those that stood about her Bed , heard a crowing of Cocks , cackling of Hens , a gagling of Geese , barking of Dogs , bleating of Sheep , grunting of Hogs , lowing of Cattle , and neighing of Horses . There came out of her side worms and Serpents of a wonderfull bignesse , about a hundred and fifty . Many Physitians and Surgeons were enquired of , and amongst them Leonhartus Fuchsius Tubingensis archiatrus . At length came the Physitians of Charls the 5th Emperour , and Ferdinand , and the Hungarian King , accompanied by some of the Nobles , neither found they any thing false or counterfeit . When the disease had almost endured for the space of four years , and her pains did seem to encrease more and more , the Magistrate of Eslingensis sent his Physitian , together with three Surgeons , and a Nurse , that they might open the belly of the maid : they tyed her with thongs , they found her belly finely moulded up as with hands very artificially stuffed with pillows , with divers arches , by which the roundnesse of her belly was expressed : the Virgin being uncovered , had a very beautifull body , her belly was brought into Court , and reserved in the place of Anathematism . The Mother of this daughter was a Witch , and being examined upon the rack confessed that by Satans counsell , and for gain she had done thus , and her neck being first broken , she was publickly burned , and the daughter having holes boared thorow her knees with a hot Iron was condemned to perpetual imprisonment . Lycosthenes , in his prodigies . IN Creet there was one Moses that went about almost a whole year stirring up the Jews being about to draw them through the Sea , no otherwise then Moses of old performed . Those Jews gathered up all that they could . At the appointed day , he drew forth the miserable people , a great multitude of men and Women going with him , the false Prophet brought them unto a steep place , and there sheweth them a promontory unto the Sea , and perswaded them to leap into the Ocean that they might swim to him being on the other side . And afterwards he promised that they should have a safe journey : Most of them leapt in , being bewitched by his large promises , but some were drowned , and perished in the waters , others were drawn out of the waves by Fishermen coming that way by chance ; but many of them followed him , excepting those that narrowly escaped , who returned to the rest of their company , and did tell of the danger and destruction that others suffered . In the mean while when these things were transacted , the false Prophet vanished ; therefore they were not much out of their way , who judged him to be an evill spirit , who by Gods permission did delude that pittifull multitude and destroyed many . Socrat. 7. Book 38. chap. ARchas the chief of the Indian Wisemen being instructed by Apollonius , did tell his name , Parents , manners , and whatsoever happened to him , as if he had been present at all . Philostratus . WHen the Antiochians desired of Apollonius Antiocheno that he would turn away the Earthquake by which they were afflicted , sighing , he writ thus in his Tables . Wo to thee , O miserable City , because thou shalt be levelled eeven with the ground by many Earthquakes , and the River of Orontes shall wash thee to its banks . Cedrenus . JAmblicus returned from his sacrifices into City talking with his Schollers , and by and by fastning his eyes a while upon the ground , saith he , Let us go another way , because not far from hence lies a dead carcase : Some of his Schollers followed him . But others , amongst whom Aedesius , going forward in their journey , they met the Cats who had buried the dead carcase . Eunapius . GOvarus the King of Norvegia had so much skill in the art of divination , that he could foresee whatsoever was attempted againgst him in Saxony , which was above a hundred German miles off . Olaus Magnus , Book 3. chap. 13. IT is related that the Magicians , by no law vindicate adulteries , but by a fiction , as a young graft being thrust through a Frogs guts , and fastned by the Husband in his Wives flowers , then it will cause his Wife to loath adultery , and be affected by its irksomenesse , which they take for granted . Not much unlike that which Aristotle writes , in the Phasian River at Colchos there is a Mushroom , whose branch being lopped off by a maid , cast into his wives bed , will cause her not to love any other man. Alexander , book 4. chap. 1. PHhilometor began to fall in love with Sosipater , Eustathius's Widow , a most beautifull and prudent Woman , he was her Cozen , who that he might enjoy her , used Magicall Verses , A great Sophister busied about his Religious Rites , made her that she should not be married to him . Eunapius , in Aedesio . CRata Regneri the wife of a Dane , a Champion , being a Witch who made a feast of three Wood-Snakes , not hurtfull to the body , nor destructive to the mind , she offered the white part of the m●sse made of the white Serpent , to Ericus her step-child , but the black part distinguish'd by red marks , made of the two other , she tendred to her Son Rollerus . Ericus tasting of the messe to his preservation , being a courteous Man , turned the platter from one side to the other , saying , Thus as it wonteth to be in a story , to be cast from the hinder deck to the fore-deck ; but afterwards he did cat , and obtained the knowledge of all things , in an admirable manner so that he could understand the language of birds and beasts . Crata knowing her errour , when she saw the inevitable providence of fate , she began onely to commend her Son Rollerus that he might suffer the fruit of that happy birth by that kind of meat to flow to his brother : This is that Ericus that deserved the name of Eloquent , and at the last he obtained the Kingdome . John Saxo Grammaticu● , Book 5. of the History of the Danes . SClerus Sethus , under Manuel Comnzenus the Emperour , did entise a Virgin by a Persian Apple sent to her by a Bawd , and drew her into his love . Nicetas , 4th book of Histories . CAjanus , the son of Simeon , who ruled over the Bulgarians , was so expert in Magick , that as oft as he pleased he could turn himself into a Woolf , or any wild beast . Sigebert , in his Chronicle . SOme Italian women taking some kind of meats , will so lethargize mens minds , that they may seem those things to them , as they are not ; St. Austin hath recorded , that he heard this of Praestantius , and said , that Praestantius reported , that his father was made mad by such kind of inchanted meats as these women made , and quickly fell into a great sleep , and for many dayes together could not be made awake by any medicine : And he told , That in that time he had the picture of a horse , and alwayes bore corn : and he further added the time that he carried it , the place , and the manner how . The truth of which things being afterwards enquired after , he saith , That it was found out , that a horse of that colour , which his father Praestantius did speak of , and in that place carrying corn , to which he said , That it was a wonderfull thing , that women by their magical art , by giving meats , could make men think to do that to one being awake , to another being asleep , which without doubt there was no such thing : from whence in my judgment , that which is said at one time of the Strigilian Women , is nothing else but a magical dream ; although to others it may seem otherwise . Peradventure those metamorphosings which were caused by Circes , were like to these , although they give another account of an allegorical sense for them . The same was shewed in an Egyptian Maid , when she was transformed into a Mare ; they brought her to St. Hillarion , who presently turned her into her former shape . To which the like may be said of a young man , who by magical women seemed to be turned into an Asse ; of whom , when Peter Damianus did accurately dispute before Leo the high Priest , he affirmed , it was the effect of Magick , and no fiction . Fulgosus book 8. chap. 11. IN Prussia , Livonia , and Lituania , there is a great number of Witches , who at Christmas before night , laying the picture of a man in a certain place , they assume the Wolfs face , and go to the Countrey-mens houses in the Woods , and there fight ; and drink off hogs-heads of Ale , kill cattel , and afterwards they count that place of the inhabitants divine ; And if at any time there happen any mischief , as a Wagon overthrown and cast into the Snow , they believe , that he that it belongs to , shall dye that year ; as they have found many times by sad experience . Within Lituania , Samogetia , and Curio , there is a certain stone-wall standing , being the ruines of a certain Castle : At this , at an appointed time there meets 1000 of Wolves , and tryes their nimblenesse in leaping , and they that cannot leap over this wall , ( as those that are fat often cannot ) they are beaten by their chief Governours : And , in the last place , it is constantly affirmed , that in this multitude there are the great Peers , and many of their Nobility . Olaus illustrates it by many Examples , lib. 8. cap. 45. &c. He affirms , That the Duke of Prusia did give no credit to such Witchcrafts , but caused a certain man , not much skilled in Negromancy , to be imprisoned , till he should metamorphose himself into a Wolf ; but when he saw he could not , he caused him to be burnt . URatislaus , Prince of Luca , who first founded Uratislavia , warred against Grezomislaus Prince of Bohemia , his Nephew . They say there was a woman there , that foretold her son in law , that wish'd for the fight , that Uratislaus should be killed in the battle , and the major part of the people should dye with him ; but he being but a youth , might peradventure escape , if he would be advised by her . She charg'd the young man , ( that said he would do whatever she commanded ) to kill the first he met withall , and to keep close both his ears in his pocket ; presently making a crosse with his sword on the ground , between his horses forefeet , and kissing it , he got upon his horse , and hastened away : Uratislaus being slain in the Camp , called Thuscus , the young man , that hearkened to his Mother in law , fled home safe , but found his Wife , which he intirely loved , killed , without ears , and holes made in her breast . Thus those ears which he had cut off from his enemy , in great amaze , he knew to be his Wifes . Aeneas Silv. in Histor . Bohemia . APollonius Thyaneus cured the blind , the lame , and those that were tormented with unclean spirits ; he delivered the City Ephesus , that was infected with a grievous Plague , by shewing them an old beggar , which he commanded should be stoned by the people , who afterwards taking away the heap of stones , was found in the shape of a dog , whom himself affirmed to be a Devil . SOme Examples of them , who by magicall enchantments continued to the end in torments , recitat . Vierus lib. 4. cap. 10. de Daemonum praestigiis . DUssus , King of the Scots , was sick of an unknown disease ; in the night he sweat very much , and in the day-time being more at ease , he took his rest . His body , like to one in a Consumption , was pined away with a lingring disease . His pulse was as before when he was in health , likewise his senses and appetite to meat ; His Physitians were in despair of his recovery . In the interim , about that time arose a rumour , not known by what Author , That the King was poysoned by women , and that they in a Town of Moravia did practise the black art to destroy the King. Messengers were sent to make peace between Duffus the King , and the Inhabitants of Moravia , and being by night admitted into the Castle , are warned of the whole businesse by a Souldier , who searcht out the whole matter from his strumpet , whose Mother was one of the Witches that poyson'd him . Breaking therefore into their houses , they found one of the hagges having an Image of wax representing King Duffus , which was made by their hellish art , fastned on a woodden spit before an hot scorching fire ; another was found muttering a charm , as he poured forth liquor on the statue by little and little . They being cast into prison , and questioned about the impiety , they made answer , Whilest the image at the fire was scorching , King Duffus was in a sweat , but reciting the charm , he should be alwayes awake , and at the melting of the wax , he should waste away , but it being utterly consumed , the King should instantly die . They were hired to do this wicked act by the chief Governours of Moravia . When the women were burnt , Duffus gave over sweating , and was restored to his health . Hector Boethus lib. 11. Historiae Scotorum . VItolfus , cihef Ruler of the Helsingians did so deprive those of their eye-sight whom he pleased , that they neither could see houses , that were nigh unto them , nor certainly to go unto them , he knew so well how to dimm their eyes with a cloudy mist . Olaus lib. 3. cap. 17. Septentrional . THe Lappones and Finni in the Northern parts use to make short artificial javelins of lead , the length of ones finger , these they shoot at a distance towards them which they wish to be revenged of ; who having a canker arising on their leg or arm , are with extremity of pain dead within 3. dayes after . Idem , ibidem . WHen Isabell , King Alphonsus the 11th his daughter , was given in marriage to Johannes Galeacius , Governour of the City Millain ; Ludovicus Sfortia seeing her , his affection was so ardent towards her , that he desired her father to bestow her upon him to be his Wife ; and on this manner he by his magick art brought it about , that Johannes Galeacius for many moneths was uncapable to perform the conjugall mysteries . Guicciardinus lib. 1. PYthagoras on a time was seen at Criton and Metapontus on the same day and hour . Apollonius in Mirabil . historiis . APollonius Tyaneus being kept in publique custody at the Palace , and accused by Domitianus , vanished clear away out of his sight , and was the same day found at Puteoli , whither he had sent his Comrade before , and charged him to wait for his coming thither . When this same man had a book in his hand at Tigilla , wherein his accusation was included , he did miraculously and strangely cause , that this book being open , could in no place be found written . Philostratus . JAmblicus , a Philosopher of Syria , as he was praying , was lifted aloft from the ground more then ten cubits , his body and vesture was changed into the colour of gold . Prayer being ended , he came again to his former effigies , and fell down to the ground ; viz. these were the illusions of Magick-contemplations . Eunapius , in ejus vita . IT is reported by Olaus in his History of the Northern folks , That Oddo Danicus , a grand Pyrate , rov'd up and down the deep Sea , without the help of a Ship , and did often , having enchanted a storm , overthrow his enemies Shippings , and was at last ( being environ'd by an enemy of greater skill ) drowned in a gulph , who by his sleight and cunning charms , did in former times use to dance on the top of the waters . OThnius the Magitian brought Hadingus King of Denmark to his own again , when he was most sadly deluded by the tricks of the Devil and Magitians , and far separated from his company , on horseback over a great part of the Sea , and Hadingus thorow some slits of his rocket under which he lay trembling , palpably saw his horse feet tread the waves , to his great admiration . Olaus lib. 3. cap. 19. THespetion , the General of the Gymnosophistae in Aethiopia , by his incantations injoyn'd an Elm Tree , that it should salute Apollonius , which the Tree did , with a very distinct voyce indeed , but something like a womans . Philostratus in vita Apollonii & Volatteranus , lib. 13. c. 8. Anthropol . THeotecnus the Magitian under Maximinus , by the power of magick made the Image of Jupiter to utter Oracles , by which the Citizens were incited to persecute the Christians , and the Emperour was much ●fferated and exasperated against them . At last , Licinius having found out his tricks , punished him severely . Eusebius lib. 9. cap. 3. & 11. THe Grammarian Appion , with the herb Cynocephalaea ( which in Egypt is called Osirites , and prevails against all manner of Witchcrafts , but whosoever gathers it , dies presently ) raised the ghost of Homer , that he might know of what Country and Parents he was descended . But never durst tell what answer he received . Plin. lib. 30. cap. 2. APollonius Tyaneus coming to the Tomb of Achilles , aver'd that the Ghost of Achilles in his old and known likenesse and posture presented it self before him , and that thereupon the Sepulchre did a little tremble or move , and presently a young man appeared , at first about five cubits high , but in a short time he became twelve in stature , and seemed handsomer than can be imagined . The youth ask't him some frivolous questions , and when he began to be somewhat too wanton and obscene , Apollonius perceived he was imployed by the Devill . He therefore forc't the Devill to depart , and when he was gone , a certain statue hard by in the likenesse of the said youth , fell to the ground . Philostratus . JAmblicus the Philosopher , tegether with his Schollars , went to Gadara to certain Baths , the best in all Syria , ( or the Roman Empire ) except onely those of Baja , to which no Baths could be compared : whilest they were washing there , there grew a dispute concerning these Baths amongst the young Gentlemen ; Jamblicus smiling , commanded his pupills to inquire , of some of the men that attended the baths , of the names of the hot ones ; but which were much more pleasant than the rest , and had been named particularly for a long time . They answer , they understand not the meaning of the names ; but that one of them was called Amor , and the other Anterotes , The revenger of the Injuries of Lovers . He presently touching the water with his hand , ( for he sate perhaps upon the border of the Well , where the water overflowed and ran out ) and mumbling over a few words , raised one out of the bottome of the water very fair , and of a comely stature , with his hair as yellow as gold , with a pure white skin upon his back , who was in every thing like one that washed , or had been bathed . The young man being astonished at the novity of the thing , he went to the other Fountain , and did the like there , calling out the other Amor , in every thing like the former ; only that this had darker hair , and longer , hanging down along his neck . Both these familiars or rather Tutelars , came to Jamblicus , embracing and hugging him , as if he had been their own natural father , whom he restored to their former stations ; and so having washt , returned from the Bath . Eunapius , in his life . WHen Basilius the Emperour dyed , his eldest son Constantinus dyed with him , he so passionately loved his father , that he would not live after him , but desired alwayes to see him alive . There was a certain Monk called Theodorus , and sirnamed Santabarinus , preferred to the Government in the Metropolis of the Enchaitee , who being a most just man , was in great favour with the King , and with whom the King conversed very familiarly , which , as one he observed to be very devout , and a great lover of the truth . He promised the King to shew him his son alive , sitting upon a horse under a green leavy shade . The foolish old man thought the Vision that the minister of the Devil had deceived his eys with , had been his son , and that he had embraced his son , when he had nothing but a Phantasm ; and so wholly relyed on the credit of this Monk , that he , in the conceit that his other son was alive , brought the King into suspition of his son Leo , whom he had crowned and created King ; insomurh , that he imprisoned him , and there tormented the poor innocent Prince a long while . Cuspinianus out of Zonara . A Boy called Lotharingus , come of an honest stock , being corrupted by the evill example of his equals and companions , began to frequent Taverns and tipling-houses ; all this while Gilbertus , a kinsman of Nozerenus , to whose care he was committed , knowing nothing of it . Mean while , a young man , ( which proved proved afterwards the Devil in a man ) he being drinking with his pot-companions , drew him aside , and promised him he would teach him , how by saying a certain verse , and some words which he could easily learn , he might have money at his pleasure ; If in his name he would to his host reckon up a Symbol , and from his heart believe those things which were in the holy book by him written ; nor would ever unfold the holy Bible . The youth promising him all he desired , he told him the sum of his art therein ; then taking the book in his left hand , holding it down with his fore and middle finger of his right hand , and muttering out the verse , ( in the French tongue ) brasse and copper swims about , and gold leaps , and he shaked off his fingers 60 Crowns , the sum he desired . The Youth does the like , as this his Instructor did before him , and with the like successe ; but in great joy going home with the book , and being much taken with the novelty , opens it , that he might make another by it . In the middle there was a sphaerical circle , like an Orb , divided with two straight diametrical lines crossewayes , upon which there was a picture drawn of a most dreadfull shape , horned , and every way like a Devil ; on his right hand were two crosses that joyned together , on his left were the immodest parts , both of a man and a woman , most obscenely placed , opposite to each other . Presently , as he beheld these ugly spectacles , his eyes began to darken , and his head to grow light ; and whithersoever he went , he would look back ever and anon , verily believing some body followed him close at the heels . His Chamber-fellow , a young man , who had observed this Prodigy , was examined about it , and confest all the businesse to his Tutor , at whose perswasion the papers were cast into the fire , where they remained a full half hour , without being toucht by the fire , ( although the matter of them was to all appearance most combustible ) to the very great terrour of the young man , and the amazement of all the standers by . Cognatus , l. 8. Narrat . IN the time of Anastasius the Emperour , the Bulgari , a people before that time unknown , inroded upon Illyrium and Thracia . Against whom certain Roman Captains , made a voyage with an Army ; whom these Bulgari , using Magicall devices and straragems , did bafflle and destroy wholly , except a very few that escaped . Cuspinianus . SIgebert King of France was conquer'd , his army destroyed , and himself taken prisoner by a people called the Hunni , by reason of their inchantments they used against him . Gregor . Turon . lib. 4. cap. 28. HAquinus Prince of Norway being to fight against the Danes , by his inchantments so vexed his enemies , which were of a stupendious magnitude , that their heads were so sore beaten by the storms , that their eyes were even sore with wearinesse and lost their sight , insomuch that they received more detriment by the Elements than the Enemy . The Biarmenses , a people very near the Artick Pole , fighting in the North with that most powerful King Regnerus , by their incantations rose a most violent storm against the Danes , and suddenly afterwards a most hot gleam insomuch that between these two extreams , the Enemy were both destroyed and conquered . Olaus , lib. 3. cap. 19. ARngrimus the Swedish Champion persecuting the wood - Finni , or Tories , and in a conflict having put them to flight , casting three stones behind their backs , they made them appear to the Enemy like so many Mountains , so that Arngrimus seeing he was gul'd , recalled his forces from the pursuit thinking that by those great mountains their passage had been stopt . The very next day combatting with these same again , when they were not able to stand it out , throwing Snow upon the ground they made the appearance of a River ; And so frighting the General of their Enemy with this vain shew of waters , they again escaped . But the third day when they saw their party begin to fail , they yielded themselves up into the Conquerours power . Olaus , lib. 5. cap. 15. THe Magick vesture called Indusium Necessitatis amongst the Germans , Nothem●t , was much esteemed of old , with which they used to arm themselves , and then they were shot-free , and weapon-free , and thereby defended from all manner of bodily harms , and enabled to undergo any hardship whatsoever untoucht . This also was used by women in childbed to procure easie and safe deliverance . Hence was it called the shirt of necessity , because it was put on in the greatest necessities . Thus it was made . On Christmas day at night , maids of most known chastity , did in the Devils name , spin yarn out of the mud , weaved the same , and sewed it together . In the breast of it there were two heads sewed , of which that on the right side had a long beard , covered as it were with a helmet , but that on the left side was grim crowned , and like the Devil ; on either side was a crosse made , in length it wrought from the neck down to the middle part of a Man , being compleat with sleeves , &c. Vierus writes in his fourth book , and 15. c. of the sleights of the Devils , That he saw one of them in the Possession of a very Noble person , left him by his Grandfather , a Souldier , and a most stout man , and that they were very commonly used in times past , by Kings and Emperours . THe Polonians in a battle they had with them at Legnicia in the year of our Lord , 1240. bore very hard upon the Tartars , and when they gave ground , prosecuted the pursuit . There was in the very rear of the Tartarians , an Ensign whose Motto was onely the letter X and upon the spear of it there was the image of an ugly black long-bearded man. When as the Ensign-bearer did very much shake and waver this colour , it raised a very thick and black smoak . This cloud did not onely obscure the Tartars from the sight of the Polonians , but killed many of the Polonians with the stink of it . The Tartarians did this by some incantations they used , which as well as many other ariolations , and divinations they very much practise as well in war as upon other occasions , and do often make conjectures of future events by the entrals of men . The Barbarians when they saw the Enemy in a fear , rallying and encouraging one another , they made a great impression upon them , and having disordered their ranks , made no small slaughter ; in which Pompo the leader of the Christians , with many of his valiant associates died . There was so great a massacre of the Christians that day , that the Barbarians having cut off all their ear-rings , filled nine great sacks therewith . Cromerus , libro 8. A Cruel Warr happening between the Kings of the Danes and Suesia , in the year 1563. It is written out of the Danes Castles , That the Suecian King when he was in his pomp and prosperity , carried four old Witches about with him , which by their enchanted verses did procure all the Victories to the Danes , that he could not do any hurt to his Enemy ; And those which were besieged by the Suesian King , were debilitated and made weak , and unfit for War , so that they were glad to yield themselves captives : And although at first there was no credit given to the report , yet afterward one of these Witches was taken captive by a Souldier of Mounsieur Comitis , a Schwarzenburg Guntheri of the Duke's Army ; and those things which she confessed to him , are written down ; Afterwards there was found about the Wells , Springs , and Fenny grounds , a long thred extended out a great length , upon which were many woodden crosses and pictures , with strange characters described on them . Vierus saith , That they grievously offend against the manifest Commands of God , that they require such unlawfull means or helps from the Suesians ; and the Danes they are afraid of those magical delusions , and divellish deceits and mockeries . Lib. 2. cap. 33. de Praestigiis Daemon . EMpedocles Agrigentinus the Magitian , writes these things of himself ; Medicamenta quae et mala et senectutem propulsant , Audies ; tibi enim soli ego ista omnia conficiam , Et sedabis indefessorum ventorum vires , qui in terram Ruentes flatibus , rura corrumpunt , Et vicissim si voles , reduces ventos , adduces , Et efficies ex imbre nigro tempestivam siccitatem Hominibus , et efficies ex aestiva siccitate , Flumina foecunda quaeque in aestate spirant , Et reduces ex Orco defuncti animam viri . Ope now the labyrinth of thy mare-like ear , And then strange Cures and Medicines thou shalt hear , That will all evils and old age repell , To thee alone I will this mystery tell ; And thou shalt hush the rumors of the wind , Destruction's beesom when thou dost it find , To sweep the Country with its poysonous breath , And Dragon-like doth storm many to death : And if thou wilt that Aeolus should bluster , 'T is in thy power all the winds to muster . If black big-belly'd Clouds appear again , As though they would nothing afford but rain , Then thou shalt cause in them a barrennesse , And a great drought , and bring a great distresse Upon poor mortals : and when th' Earth is dry , It shall be sleckt by tears of weeping eyes : But when it 's parcht with Summers sultry weather , The foaming floods shall then all flow together , And quench its thirst ; yea from black Pluto's den , With Orpheus thus thou'lt fetch thy friend agen . When for a certain while the winds did so vehemently blow and bluster at Etesia , that they hurt the grain , he gave order that Asses should be excoriated , or their skins should be pluckt off , and make bottles , and to be so far extended in the Promontory , that they might receive the wind ; And he being asleep , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if one should say , The stayer of the Winds . Suidas . THere are a certain people amongst the Lydians , who are called Persici , their Cities being Hierocaesaria , and Hippaepae ; and in each City there are Temples very large , and Vaults in them , with Altars , upon these are ashes of a far different colour then our ashes are ; A Magitian entring in here , covers his head with a gallant attire , where the wood is laid upon the Altar , and calls upon the name of his god , whosoever he be , but ( reciting a heathenish verse out of a book ) where he hath prayed , there shines forth a pure flame out of the wood , the fire being not stirr'd . Pausanias , lib. 5. saith , he saw this himself . HErodotus testifies , lib. 7. of Xerxes's Governours , that in a tempest of three dayes , they lost four hundred Ships , untill the fourth day , that their Magitians Thety , and the Nereidians did allay the tempestuous winds by their sacrifices . CAstabilis is the Phane of the Persians Diana , where they say religious women go upon hot coals barefoot , and are not burnt , Strabo , lib. 12. Under the Mountain of Soracte , there is a City called Feronia ; it is called by that name , from a goddesse they had , which the bordering people thereabout worship very much . In the same place there stands a Temple , having a wonderfull kind of sacrifice ; For they that are inspired with the Deity , do walk upon burning coals with their naked feet : And therefore there comes a great multitude every year , as well by reason of the solemnity and celebration , as to see the sight . Idem . lib. 5. TUllius Hostilius the Roman King , in the imitation of Numa Pompilius , whilest he endeavoured to raise up Jupiter Elicius , was struck with lightning when the Palace took fire . Tussia , a vestall Virgin , being accused of incest at Rome , that she might be cleared of it , and her innocency and chastity might be discovered by her prayers , she drew water with a sieve ; in the 609 year , after the City was burnt , Plinius , lib. 28. cap. 2. ARmiplus , an Egyptian Magitian , in that War which the Romans had with the Quadi , when there was a cruell skirmish and battel , and the victory hanging in Aequilibrio , they did not know who should get the battle , by his magical Arts and Inchantments called upon that Mercury , who dwells in the Airy Region , and other spirits , and begged of these a great deal of pouring rain , and thereby did so affright the Quadi , that the Romans got the Victory . Dion Niceus in Antonino , & Suidas . Some attribute this to Julian the Chaldean . THere was in old times a Northern people called Finni , that in times past did sell winds to Merchants , offering them three knots twisted by magicall cunning ; the first knot being opened , they should have gentle winds , and soft gales ; the second b●ing untwined , they were to have somewhat more vehement winds ; and the third knot being loosed , they should have tempestuous winds and storms . Olaus lib. 3. cap. 16. ex Sax. Grammat . IN the year of our Lord , 1462. Ferdinand the King of the Neapolitans , did besiege very closely the Marcos Town , being subjected under the Tower or Castle of the Draconian Mountain , scituated near the entrance of the Massick Mountains , and by reason of the scarcity and want of water , he almost compell'd them to yield and surrender themselves ; When the wicked Priests durst by their conjurations cause great showers , for there were found in the Townesmen who were besieged , who in the night-time deceiving the Castles Watches , thievously stole to the shore through rough and hard rocks , bringing with them the Image of Christ crucified on the Crosse , first with imprecations cursing it , and prosecuting it with Magicall Verses ; afterwards they fall into a frenzy , calling upon Heaven , Earth , and Sea , for a Tempest . At what time these Priests , the wickedest and blasphemousest of all mankind , studied by their prophane arts to please the Souldiers persisting in their wicked rites and ceremonies , by which means ( as it is reported ) they procured rain , and an Asse being set before the dores of their house , and they sung an Elegy , as though he were troubled in mind . Afterward the Sacrament was thrown into his mouth , the Asse making great moan , and lamenting , as though with funeral songs ; at length they buried him quick before the dores of the Temple . But the rite or ceremony being scarce finished , the Sky began to be , clouded , and the Sea was begun also to be tempestuous , and the splendour of the noon-day was eclipsed with darknesse , and now the Heavens began to shine with their flashing fiery lightning ; then all other light was obscured , Heaven and Earth trembled with thunder , and Earthquakes , the poles of the Earth were aguish , the Trees that were eradicated and plucked up by the roots , they were blown about in the whirl-winds , the rocks that were cloven with lightning , filled the Ayre with clamorous noises , and there came such a deluge by this rain and storms , that the Cisterns and Conduits were not able to contain it , but the parched stones , and scorched Rocks did diffuse and spread about every where those showers , torrents , and Rivers which the storm brought ; so that the King whose onely hope was to get the Town by want of rain was frustrated of his purpose , and returned to his old Castles at Savonta . Pontanus , lib. 9. belli Neapolitani . NEar Elton Pagum a little mile from Embrica , placed in the Dutchesse of Clivensis near the high way , about forty two years since , there was a spirit that vexed travellers after divers fashions , beating them , throwing them from their horses , and overthrowing Waggons , neither was there ever any thing seen but the picture of a hand , they called it Eckerken , the Neighbours thereabout did attribute this wickednesse to the conjuration of a Witch . Wherefore a hand was sacrificed to a Sybill Woman named Puiscops , who by right was a servant to the Earl of Montensis and at the last the hand being burnt , the grievance ceased . Vierius , lib. 5. cap. 2. de praestig . Daemon . PElopsin an Olympick charriotter , got some spell or inchantment of Amphion , that the horses in that very plain might alwayes be troubled with an unaccustomed fury and terrour . Pausanias , lib. 6. PYthagoras called a very cruel savage Bear , of a great bignesse who struck those that looked on him with fear , and fed and nourished him with himself ; he once with a low voice as though he were Conjuring in muttering and whispering words , he charged him that he should hurt no living creatures : after that , the Bear going away , went into the Woods , and gathering her Whelps together , and with much faithfulnesse she ( which is very rare in men ) did perform that she was sworn to . Perhaps from hence ( said Augustine ) came Pythagoricall nercomancy , by the numbers of Letters , and by the Moon . And it is certainly reported that Pythagoras saw an Oxe near Tarentum , spoiling the Fabacian Corn with his eating , as also by the trampling of his feet , as the Neatherd told him , he counselled the Oxe to spare the Corn. The Neatherds wife laughing , I ( saith she ) have not learnt Oxe-language , but thou seemest to be verst in that kind of learning , and therefore take my place : presently Pythagoras bending himself to its ears , whispered some Magical words into them ; and , that which is to be admired at , the most obedient Oxe , being willing to be taught of o●e that was wiser then himself , not onely gave over tearing the Corn then , but abstained from eating corn of that sort afterwards , and also was freed from his Neatherd , and was turned from a country rustical swain to a Citizen-peripatetick , and waxed old at Tarentum , and was fed by mens hands . Caelius , lib. 19. cap. 1. A. L. Plutarchus in vita Numae . The same Pythagoras , as Aristotle saith , killed a Serpent in Etruria by biting , who destroyed others by biting . Apollonius in Mirabil . Historiis . APollonius Tyaneus going from Rome to Byazntium by the Citizens leave , did expell out of that City , a great company of Serpents and Scorpions lest they should hurt any one , and did quell and represse the intemperate neighing of horses at the Randevouz of Princes . The same thing was requested of him when he came to Antioch , for when the Antiochians were vexed by Scorpions , and gnats , he made a brazen Serpent , and put it upon a pillar erected on the earth : he commanded the people to carry reeds in their hands , and run about the City striking and lashing with their reeds , and to cry out ; Let the City be free from gnats : And by that means the Serpents and gnats were driven out of the City . Cedrenus . IN the bigger India , there is a Province called Maabas , famous for pretious stones and pearls , for that Sea being very dangerous for Sea-Monsters , the Abrathimins their Magitians , who anciently were called Brachmans , by their daily witchcraft do so bewitch the great huge Whales , that they are able to hurt no body ; but in the night-time they let them have their liberty , left there should be any occasion given to thieves to steal . M. Paulus Venetus . lib. 3. cap. 23. rer . Oriental . IN the Mart-Towns in Holland , as in Rotterdam and Scheidanus , they chiefly live by fishing ; those Inhabitants when they sayl out to catch Herring , they bring such plenty of fish home to Rotterdam , that loads whole Ships . These on a time , drew back their Nets loaded with stones to Scheidanus ; which unexpected misfortune was quickly attributed to witchcraft : Wherefore they apprehended a woman , which without delay confessed , that she made it come to passe with her witchcrafts , and that she flew out of a hole of the window ; She shewed them a hole of the same bignesse , which she could hardly thrust her finger in , and whilst they were laying in wait for fishes , she went to Sea in a Cockle-shell , Mossel Sculpitis called by the fishermen , and there passed over all that space untill she came to the place where the Herrings were , and there with her inchantments , made the Herrings depart that place , and she stayed in their room : this rumour being spread abroad , she was committed to the flames . Vierius lib. 5. cap. 8. THey report that a certain man , one Pasetus by name , that deserved the chief name for his skill in delusions and Magick , he by his inchantments did make a Banquet quickly to seem to be made ready , and furnished in all points ; again , when he pleased he could make it to vanish , Suidas . Brachmanns could make ready Banquets of all kinds , and prepared Messes of meat to be set on the Table , when they could see no servitours that set them on . Philostratus . IT is related that Numa the Roman King , sometimes invited divers Citizens to a Banquet , and set homely sordid furniture , and a very sparing mean supper ; but it being begun , there was a speech that he was familiar with a Goddesse , and instantly he let them see his house , was furnished with pretious cups , and the Tables were deckt with all gallantry and magnificent feasts . Plutar. in Numa . WIlliam the Earl of Holland was Crowned by the instigation of the High Priest , being against Frederick 11. and Conrad . filius Aquisgraci Roman King , returned to his Colony , and there made a gallant feast to the Princes . In which it is reported that by the admirable art and skill of Albertus Magnus the Philosopher , the Trees did flourish in the depth of Winter , and the herbs did grow . It is said , that the Writers of that Age relate , that they saw him do this ; for this deed it is said , that he had a great Farm given to him , with its appurtenances , in Trajecto , and to have built a Monastery . Cuspinianus . THere is a Tradition , that Pythagoras did perform the Pythagorian sport by a Looking-glasse ; he writ something in blood in the Looking-glasse , and quickly the Letters being turned against the Moon , being in the full , to him that stood at his back , shewed the perfect characters , as it were ingraven'd in the Moon . Coel. lib. 9. cap. 23. Antiq. lect . ex Suidâ in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . APuleius lib. 1. de Asino aureo , haec scribit . At Athens , saith he , near and over against the Paecilean Porch , I have seen a young Chevalier plainly to have swallowed a sharp dart , pointed with a pile , and presently again without any reluctancy hide within his bowels a hunters lance made of a little stump , in which part it threatens destruction , and behold the iron of the Launce came out through his gut behind , and he being a fine finnical boy tending to Mollicies , by his Serpentine windings did so dance , as if he had no bones to hinder him , and therefore was ●dmired of all that saw him . PHilumena , the harlot of Apelles the Heretick , did put in and take out of a little hole of a narrow glasse bottel , a great loaf of bread . D. Augustinum Sedecias the Jew , did devour and swallow up Souldiers with horse and arms , and a whole load of a Hay , and flew in the Air. IN the reign of Andronicus Senior , the Emperour , and young Andronicus his Nephew , there were Magicians came out of Egypt to Byzantium , to shew their art : they did fasten upon a Platt of ground two or three main masts of a loadned and ballasted ship with ropes , lest it should totter to and fro , or bend to either side ; afterwards they stretched one rope from the top of one mast to the top of another ; furthermore , twisting and doubling another rope that winded to the ground , they made steps , or a ladder of cords , by which they did climb to the top ; and when one of them went up to play their tricks of activity , he would stand on the bare top of the mast , now flinging out one foot , then another upwards , ( as though he despised and spurn'd at Heaven ) and then turning topsie-turvy , his head inclining towards the vertex of the Pole or Mast ; at the last , falling on a suddain , one hand holding fast to the rope , and there he hung swinging and turning about the rope , and whirling about towards Heaven ( being of a vertiginous brain ) and towards earth , in a semi-moment just like a top , afterwards bending his leg , he caught hold of the rope with that , instead of his hand , and there he would be a Supine , viz. hang or lye downwards , and would then circle and turn himself about after the former manner ; By and by he would stand straight up on the rope , and taking in his hand bow and arrows , would aim and shoot at a white mark , that was put a great way off , and shoot so artificially and skilfully , as they that stood on the ground could do no better : And then again shutting his eyes , taking a boy in his arms , he would go up to a higher rope , and so would prance up and down from one rope to another ; and one man did do all this . BUt another that sate upon a horse , and spurring him in a race , and as the horse was running , would get upon the saddle , and stand right up on the top of it , and would sometimes with his legs being folded together , sit upon the horse's main , and on his forehead , and on his buttocks , and flying to and fro , as though he were a bird ; and sometimes he would light off from his horse as he was running , and then catching hold on his tail , would leap upon him again , and was seen sitting on his saddle presently , and lighting and shifting from another side , or part of his saddle , he would turn himself under his belly , and presently ascend on the other side of the horse , and was carried by the horse , and when he did these things , he did not neglect to whip the horse to obtain the race , and these things did another of the Magitians . Another of them carrying a club about half a yard long on his shoulder , did so belabour that Vessel , being then full of liquor , that it lasted and was serviceable not long after . Another there was that set a long spear upon his head three fathoms long , and from the top downwards , the rope net-wise was folded , or stairs made by it , and a Boy did ascend to the top , sometimes shifting hands and feet untill he came to the spears top , and then he descended again , and he that carryed the spear on his head , walked all the while . Another would throw up on high a Globe , or a round ball of Glasse , and then when it was falling again , would catch it with the extreamest parts of his nails , and sometimes by his elbows , now one now another , but some that were not very expert , fell and perished . And whereas there were above forty came out from their country , almost twenty of them came to Byzantium , and they travelled all over , gathering a great deal of Money of the spectators , and some came for profit , some to shew their art for ostentation sake . Gregor . lib. 8. MIchael Sicidites Magus , Manuel Comnenus being Emperour , who would not suffer nor allow of such sights , which did effacinate the peoples eyes , but sent all these Divel 's , companions to them which he would have banished ; when he saw a little ship in in a large place of the Palace , in which potts and dishes were transported , he by his magical verses caused the Marriner to be squeesed and crushed , and made him no sooner leave to strike and dash the potts together , then they were all resolved to dust : a little while after stroaking his beard , he began to lament , and the mist being past , he deplored himself , that he was so handled by some irefull diety ; and being asked why he broke his ware in peices , he with much greif declared , that , being very busie rowing with his Oares , there was a horrible great Serpent , that extended it self over the earthen Vessells , and that he saw it with staring eyes , as though it was ready to devoure him , and no sooner began to leave off rowing about , than that all the pots and platters were broken and crushed to pieces . This Magitian played another prank , something like this , for washing in a Bath , he began to quarrell and wrangle with them , by and by he went out of the Bath , a little after some others through fear and haste running out together , and treading upon one another , did leap out of a Channell , in which there was hot-water , and when they skipt ou● of it , they were as black as Pitch , and they were thrown out of the Bath , and were soundly kickt . Nicetas 4. book . GRegory the 7th , as Cardinall Benno saith , that when he pleased , he could so shake and strike his sleeves , from whence fire , like sparks , would come out of them , and so deluding the eyes of the simple by those petty miracles , as a signe of his holinesse . WIth the Ostrogothians is a great lake or Gulph called Veter having a pleasant , but a very long Island , which is as it were its Center , and contains two parish Churches in it ; under one of which there is found to be a den or cavern with a convex hollow entrance , and of an unmeasureable unfathomed depth , into which some men out of a tympany-like ostentation descend with lighted torches , and long threds to fathome it , and find how deep it is , as did one Gilbert by name , and others , they met a famous Magitian , who was overcome and bound formerly there by his own Master Catillus , over whom he presumed to domineer and insult , for his hands were tyed with a little rope , and certain Gothish and Ruthenien characters were enscribed on 't , and so was cast down into this den by his master ; Gilbert remained there being immoveable ; divers did go into the cavern , not without great danger , to see these strange enchantments . Afterwards the law forbad any to go down themselves , or perswade others to go down , under that perill that they were likely to undergo , viz. death , and so the mouth of the den was stopt up with stones . Olaus Magnus , lib. 3. cap. 20. ANtonius Heliogabalus with his Magicall arts and enchantments , did Conjure up the departed Souls of Severius his father especially , and Commodus , and many others from out of Hell , who tell him of future things , he esteemed highly of Apollonius Cyaneus Cappadocian who flourished in the reign of Domitian , and honoured and praised him much , and took care that a monument should be made for him , because he was the greatest Conjurer . Dion ex Xiphil . THe potent Emperour Arrian , when he understood by Magicall fopperies who should reign after him , whose name should begin with Theta , he gave command that all those should be slain whose names began with that letter , as the Theodorans , Theodotans , Theodulans , and a certain valiant Man Theodosius coming out of Spain , his father who afterwards ruled Theodosii . Wherefore many being affrighted , anagramatized , and changed their names . It was given out that this divination was made by a Libanian Sophister Jamblicus by name , the Scholler of Proclus , when there was many killed , he commanded the executioners to enquire out the Authors of this divination , Jamblicus fearing much the Princes cruelty , took a cup of poyson and dyed . Socrates , lib. 4. cap. 19. Sozomenus , lib. 6. cap. 35. ANdronicus Comnenus Tyrannus did consult with one Seth a Magitian , ( having his eyes put out by Manuel the Emperour ) about his Successour and his private enemy that watched for him ; About the beginning of September , the Devil shewed him in muddy waters the letter Sigma , and afterwards Iota ; therefore Andronicus thought that these letters decyphered Isaurus , to wit , Isaacius Comneus , the Nephew of Manuel the Emperour , who coming out of Isauria , had appressed Cyprus by his tyranny . Much search about the businesse was there at that time ; when the spirit with a great noise flickered in the water , within the exaltation of the crosse , answered , Therefore vain ( saith Andronicus ) is this Oracle ; for how can Isaacius in so short a time come from Cyprus , and take my Kingdom from me ? And for this cause he sleighted such divinations and prophesies . But when one said , Surely Isaacius Angelus was dead , or else that Oracle would have been verified concerning him ; and he said further , That they imagine things that are afar off , and in the mean time neglect those things which are under their feet ; and so he was incensed against the diviners art , and puffing , sleighted Isaacius Angelus , as a tender soft pusillanimous fellow ; by whom a while after , he was deprived of his Kingdom and life too . Nicetas , lib. 2. EUphrosyna , the Wife of Alexius Angelus , the Emperour of the Byzantines , when she desired to know future contingencies , did give up her mind to all kind of wicked divinations , and acted many unlawfull things : she cut off the bill of a Porcupine hogg , which she saw ready with its piked bristles and cruel teeth , to fall upon a Lion in Hypico ; and she chastised with many stripes , famous Hercules Image , the gallant workmanship of Lysimachus , lying upon a Lyonesse skin , and deplored her fortune , leaning with her head upon her hand ; neither was she satisfied or contented with this , but did mangle and break in pieces divers other Statues and Images , and knocked them on the head with hammers : some certain Pedlars diligently taught birds to imitate humane words , so that in the streets and porches they would sing with their ordinary voice , Justitia Politica , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicetas . IN the time of Galerius Maximinius , a persecutor of the Christians , there was one Theotecnus at Athens , who was an enchanter , and a cruel enemy to the Christians , and did as much as in him lay , to cause the Christians to be accused and brought before the Emperour ; and by this deceit he did it , by his conjurations and Sorceries he caused Jupiter's image to utter these words ; Speak to Jupiter , that these Christians may be expelled out of the City and fields , and banished , as being enemies to him . The subtilty of this wicked Magitian easily took effect under such a wicked Prince . Eusebius , lib. 8. JAson the son of Aeson , Nephew to Pelias the Thessalonian King , wishing to do something worthy of memory , and to imitate some heroick deeds of Persius and others ; Pelias did consent to his desire , not that he might encrease the glory of his youth , nor adde splendour to it , but hoping that he would quickly be slain in some warlike Expedition or other ; for he feared his brother Aeson , lest by the help of his son , he should get the Kingdom from him . In the mean while , he promised him ayd for his Warr , if he would prepare for a Voyage to Cholcos , to get the Golden Fleece . Then was Pontus inhabited by the Barbarians and wild Nations , and they were so cruel to strangers , that they slew all them that sailed thereabouts ; Wherefore Jason makes a Ship near the Pelian Mountain , of a greater bigness and bulk , and which had greater furniture , then in those dayes they usually had ; for there was onely then used some little Ships or Frigots : The rumour of this thing was spread all through Greece , so that he invited many gallant young men , of their own accord , to come to his Warr ; Jason chose the chief of them that desired to go with him , which number was four and fifty . Of these who were famous , was Castor and Pollux , Hercules , Telamon , Orpheus , Atalanta Schenei , besides Thespius's sons , and the author of the Voyage , Jason . The Ship ( we will not say , when dipped in the water ) was called Argo , from Argos its builder , who also took care of repairing her , when she was sailing on her Voyage ; or else named Argos , for her admirable swiftnesse , because the Ancients called any thing that was swift , Argon ; they preferred Hercules to be their Captain , the chiefest for Vertue and Fortitude . The wings of fame flying all abroad the Countrey , did bring news , that all those that sailed with Jason to Pontus , perished by a mortality . In the first place , Pelias made Jason's father to drink Bull 's blood , he slew his brother Pomachus , being but as yet a boy . Alchimede his Mother was designed for death ; for all she was a Woman , yet she did one very memorable thing with a manly courage ; when she fled into the inmost recesses of the Palace , and there begging of the gods , that they would reward and revenge such impiety , she ran her self thorough with a sword : Jason returned back into Thessaly , and the Argonautes promised him to do what they could to revenge such an hainous wickednesse , if he would fight against the City . Medea promised , that by her craft she would kill Pelias , and would deliver the Kingdom unto them without any danger , and that she would do her task too ; for she was to instruct them in every thing ; and she from the Palace was to give signs of the whole Affair ( smoke by day , fire by night ) to the Keepers of the Watch-Tower on the Sea-coast ; therefore preparing Diana's Image , which was convex and hollow , in which she hid divers kinds of venomous things . Afterwards by her medicines making her hairs gray , and her face to be so rugged and wrinckled , that she seemed to all that lookt on her , to be an old woman ; then taking Diana's image , went forth into the City , and stirred all up to superstition , as though she came from the Northern Countries for the King and Citie 's good and welfare ; divers worshipped her religiously as a Goddess , all the whole people was so besotted ; and they brought Medea into the King's Palace : These things much increased Pelia's superstition , yea , and his daughters were so bewitched by Medea's Inchantments , that they were perswaded that she was a goddess , that was come for the prosperity and felicity of the Kingdom ; for she did affirm , that Diana was carried through the Ayr by Dragons , and that she had gone about the greatest part of the World , and that she might be perpetually worshipped , they ought to choose the most Religious King they could get ; and moreover , that the Goddesse had commanded her , that with some Medicines , she should take away the old age from Pelias , and turn him young again . At which words the King admiring , commanded Medea to try the experiment upon her self , that they might believe what she said . She required , that some pure water might be brought her by one of his daughters , and when she had shut her self up in her bed , she anointed her body , and by the strength of herbs she was reduced to her former age ; It is reported , that she by her enchantments caused a Goddesse in the likenesse of Dragons to fly through the air , and supported by the Hyberboreans , which seemed to turn towards Pelias ; Pelias esteemed very much of Medea , and diligently commanded his daughters to do what she commanded , and be observant of her , and whatsoever she gave in charge to be done about her body , that they should do it : In the following night it 's reported , that Medea should say , that it was necessary that the body of Pelias should be boyled in Copper , which when the Virgins were about to do it , they required one experiment , that they might give trust to her words ; then there was a Ram that was kept in the house for many years , to whom she promised to the Virgins , if she should first boyl that , she would afterwards restore it into its former condition again . When the Virgins did consent , they relate , she did boyl the body of the Ram , which was divided into little pieces , and by her medicines brought forth the figure of a Lamb out of the kettle ; which being done , and believing Medea , all the virgin-daughters , except Alcestis , ( who for her eminent Piety , abstained from doing violence to her father ) they slew their father by beating of him : Then it 's said , That Medea , lest that they should boyl the body of Pelias , made as though she would first perform her Vow to the Moon , and commanded the Virgins with their lamps to ascend to the top of the Palace , and there in the Cholchians tongue , made a long speech , to drive away the time , and gave the sign to the Argonautes that the time was now come of performance of the thing ; they out of a prospective glasse , saw fire , and then supposing the King was dead , came swiftly , demanding the City , and going upon the walls , and with glittering drawn swords , went straightway to the Palace , kill'd all the watches that withstood them , &c. Diodorus , lib. 4. cap. 3. JOhannes Teutonicus , very famous in old time , his Father was a Priest , and by reason of the good opinion of learning that was had of him , he was preferred to Halberstatensem Parish , to which none but Noblemen and true begotten legitimate , were to be admitted ; but he was much despised of his colleagues for his base birth : he invited them to a sumptuous Banquet , and taking occasion , asked them whether or no they would see their own fathers . And when they told him that they earnestly desired that he would do so , and by his Magicall art , he made appear horrid ghastly spectrums , representing the shape of Cooks , Stable-grooms , fools , ●usticks , whose faces they confessed themselves , that they had sometimes seen at their fathers houses . But Teutonicus did Conjure up his father in the comeliest , beautifullest shape he could , with canonicall Priestly habit , in a fat Visage . The shadows being passed away , he asked his guests whose father now they judged to be the nobler : they being affrighted , ( as it were Planet-struck ) and confounded with shame , went every one home to their own houses , and after they never troubled Johannes , who was ennobled by his vertue , if not by his extraction or birth . Johannes . NIcholas Venetus , in his Indian History , tells of a Pilot of India , when the winds did cease , invoking his God which he called Muthian , and that at length he went to a certain Arabian , and that the Man being impulsed by some invisible spirit , ran along the Vessel , till he came to a Table , that for that purpose was fixed to the Mast , and devoured certain coals that lay thereby : and calling for a Cocks bloud , when they had killed one , and brought him the bloud of it , he drank it off , and when he had done , askt them what they desired ? and when the Pilot answered , Wind , he re-demanded what wind , and when he told him an East-wind , he promised them for three dayes they should have it at will , and admonished them that they would be carefull to improve the opportunity . When the Conjuration was past , the Arabian remembred nothing of what he had Prophesied , done or suffered , but to a minute of the time , all things fell out accordingly . Cardanus de subtilitate , libro de Daemonibus . S. Jerome writes in the life of Hilarion the Eremite . That in a Mart Town of Gaza , a young Man languished for the exceeding love he bare to a young maid a neighbour of his , who when he could do no good by frequent courtings , touchings , jestings , noddings , whisperings , and other allureing dalliances , the common exordiums of the decay of chastity ; he went to Memphis , that so having made known his condition , he might be instructed by the Magitians , how to circumvent this young Lady . And after he had been disciplined for a years time by the Priests of Aesculapius , he returned , and hides under the threshold of the young maidens dore certain Magical words , and inchanting figures , graven in plates of Cyprian brasse . Suddenly the maid grows mad , and casting by the decent binding of her head , tears her hair , gnasheth with her teeth , calls upon the name of the young man ; such was the extasy of her love that made her raging mad . Her Parents bring her to a Monastery , deliver her to an old man ; immediately the Devill howling , confesseth ; I have suffered violence having been brought hither against my will , how bravely did I delude people by Memphian dreams , O the crosses and torments that I suffer . Thou wouldst have me go out , and I am fast bound under the threshold . I will not go out unlesse the young man that holdeth me bound , dismisse me . Then the old man saith Great is thy fortitude , who art bound by the drawings out of threds and plates ! tell why thou wast so bold as to enter into a young maid , the servant of God ? That I might preserve her a Virgin. Thou preserve her , thou betrayer of chastity ? Why diddest thou not rather enter into him that sent thee ? To what purpose should I enter into him who had my colleague the Devill of love ? The holy man did not command him to seek out the plates or gravings , lest the Devill might have seemed to have quitted the inchantments , or he to have given credit to the Devills speech , affirming the Devills deceitfull , and dexterous in dissimulation . Moreover having restored the young maid to her former right wits , he much blamed the Virgin for committing such faults , whereby the Devill should enter her . These things , Hierome . WHen by the severe laws of Pope Hadrian the sixt , the pestilence seemed little restrained by the touching of the sick that so increased , that many dead corps were to be seen in the streets , and crosse wayes , and in few dayes that seemed to depopulate the City , but that a certain Greek , by name Demetrius Spartanus , the common people favouring him , undertook the work of removing the Plague , no man being so bold as to forbid his superstition . For a wild Bull , the half of whose horn he had cut off , putting a Magick verse into his right ear , suddenly he made him so tame , that casting a small thred about his whole horn , leading him which way he pleased , he immolated him at the Amphitheater , to appease the divine power , nor did he wholly deceive the hope of the credulous multitude , for by the prosperous offering of that vain sacrifice the sicknesse began to asswage . Jovius , lib. 21. As his kinsman concerning that matter of observation , and worthy animadversion , writeth , in the year of Christ , 1522. a most grievous pestilence invaded Rome ; There was then a certain Greek , who had a long beard , with an ugly aspect , who professed himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a helper of evil , he promised if he should have thirty pieces of Gold to him and his heirs monethly , to cause a cessation of the Plague ; The Romans accept of the condition . He commandeth to bring him a black bull , and find out a new well in the suburbs of the City : in the dead of night he commeth to the bottom of the hill Marius , where he found the Bull prepared , and the Well ; he sets upon making a rope , and as he was weaving that , sometimes with a high , and sometimes a low voice , I know not what he murmured out , in Greek ; the clamour of his voice was heard by many spectators : afterwards he casting a rope about the neck of the Bull , they report the Bull being made tame and gentle , he led him thrice about the Well , then casting the Bull prostrate upon the ground , the Bull making three weak or harmlesse kicks , presently with little reluctancy , suffered him to cut off his horns ; which done , he commanded the Bull to be led by the shepheards thorough the seven gates of the City , and the seven high-wayes , and afterwards to be let loose that he might return to the fields and pastures , wherein he was wont to feed . They that were there , then said , that he lifting up his eyes towards Heaven , and making I know not what kind of humming , they saw Stars falling , and innumerable likenesses of dogs , and Wolves , and such kinds of living Creatures , to fly all about , &c. Things being finished in this manner , the Magitian being returnned to the City , took such course with the Roman Magistrates that they commanded by publick edict that no one should of three dayes kill any four-footed beasts , the rulers of the City who were then absent , when they returned , commanded the Greek impostor to be apprehended , and cast into Prison ; scarse escaping the threats of the people , he was punished with eternall banishment . The Magick book which he used , was publickly burnt . Gilbert . Cognatus , lib. 8. of Narrations . ANtonius Benevemus , lib. 8. concerning the hidden causes of sicknesses , thus writeth ; A Maid of the age of sixteen , was pulled with griping grief in the bottom of her belly by infernal spirits , and falling into horrid clamours , her whole belly did on a suddain so swell , that one would have thought she had gone eight moneths with child ; She had an exhausted voyce , and sometimes casting her self upon her bed , and joyning her feet to her neck , she leaped up , and falls upon her feet again ; casting her self down , she immediately again started up ; this she oft did by turns , but by little and little coming to her self , and somewhat refreshed , she was asked how she did ; she was wholly ignorant what had passed : but we inquiring the causes of this sicknesse , thought this evill to proceed from the suffocation of the matrix , and evil vapours drawn upwards , and then striking the heart and brain : But when she could not be helped by Physick , she was wonderfull fierce , looking about her with a stern countenance , fell at length to vomit , whereby she cast up long and crooked nayls , brasse pins , with wax and hairs conglomerated ; and lastly , a gobbet of such magnitude , that the gorge of no creature whatsoever could wholly devour ; and when she had done this often , I my self , being a spectator , conceived her to be possessed with an evil spirit , who whilest she did these things , amazed the beholders . Wherefore being afterwards detected by more manifest signs and arguments , she was committed to the Ecclesiastical Physitians ; for we have heard her prophesie , and seen her do those things besides , which go beyond the power of sicknesse , and exceed humane understanding . CA●danus relates in his fifteenth book , concerning the variety of things , of a certain honest Countreyman and friend , who might more easily have been deceived , then deceive , who told to him , that he had many years laboured of an unknown disease , at what time by his inchantments he vomited glass , nailes , and hair : and though at length he were restored , to the very day he relates these things , he did affirm , that he thought he had a huge heap of broken glasse in his belly , and a sound or noise as one should shake a bag full of broken glasse , by which he was much vexed , and also that he the seventh hour of every eighteenth day , although he numbred them not , had so many blowes on his heart , which was a huge trouble to him for eighteen years since his recovery ; who sees not the actions , legerdemanes , and vexations first and last , that the Devil puts upon those whom he finds fit , by their simplicity , for his delusions . IN Pago Bevenstestet under the Duke of Brunswick , a Maid named Margaret , daughter of Henry Achils , twenty years old , in the year 1562 , on the holy day of the Visitation of the blessed Virgin , about to wipe or make clean her shooes , drawes out her knife , and goes to a place fit for that purpose ; the Maid having lost her strength by a long Feaver , was yet weak ; contrary to her expectation , in comes to the house a woman somewhat old , and asketh her , Whether she were yet troubled with her Feaver ? and whether she were free from her disease ? It was answered her by the Maid , As yet I have not been able to go out of the house : The shooes being made clean , she puts the knife in her bosome ; which when afterwards it was diligently sought by her , she saw a black dogg of an horrible shape , lying upon his belly under the table , which with grinning shewing his teeth , went away ; presently it seemed to the Maid , that from her head to her feet did flow something , as it were , of a cold humour ; to whom happened also a defect of the Mind or Soul , and she becomes as dead without sense to the third day , wherein at last she begins to breathe again , and affirms , that she certainly knew , that that knife which she had taken out of the sheath of her Sister , did stick fixed in the left side of her own body , for that she did perfectly feel pain in that very place ; by which she was so exercised , that being bowed double , she was forced to lean upon a staff , after three moneths there begun to appear and stand out on her left side above the Spleen , betwixt her two lowest spurious ribs , an Imposthume of the bignesse of a Cocks egg , and like the Moon , by whose increment or departure , she either swelled or grew quiet . The thirtieth of June , there issued out of the Ulcer such store of matter , that the swelling was somewhat remitted , and then as it were the point of a knife appeared ; the Surgeon of Duke Henry , sent for from the Castle of Wol●senbuttel , took out with instruments the point of the knife standing out under her ribs , and cured the Ulcer . 10 Vierus lib. 3. cap. 12. concerning the impostures of Devils . FRom the Nativity of Christ , 1539. in a certain Town of the Bishoprick Erstetting Fugestat ; Uricus Newsesser , a Husbandman , when he was tormented about one of the sides of his ribbs with the cruel torments of griefs , upon a sudden he feels with his hand an Iron nail under his unhurt skin , which a Surgeon , a servant , there digged out with his knife ; notwithstanding his griefs ceased not , but daily waxed worse and worse ; wherefore when the wretch saw there was no remedy of his grief , but by dearh , he taking a knife cut his own throat . Therefore being dead , he was brought to be buried the third day ; there were present then Rosenbader of Wissenburg , a Town of the Noricks in Germany , and John Estentet , a servant attending about such businesse , who , a greater company beholding , fell suddenly upon opening the ventricle of the dead Husbandman , wherein they found very long and smooth wood , four Steel culters , partly sharp , partly like a Saw with teeth , and two rough tools of Iron , every one whereof did exceed the length of a span , and there was like the cover of a Globe : but that thou wilt most admire , is , how so many and so great tools could be contained in the cavity of his Ventricle , & by what art they are carried in ; certainly by no other , then the cunning and deceit of the Devill , Joan Langius , in his Book 1. Epistle med . 28. & Vierus , Book 3. Chapter 8. Concerning the legerdemain of Devils . A Certain religious man an inhabitant of the Town Hesden in a field called Leodren , for Religion's sake , went to Jerusalem , stayed after his companions at Jerusalem that he might celebrate the holy time of Easter there , which his other companions omitted ; and being afraid afterwards , lest by that delay he had lost the opportunity of conveying himself to Europe , he made haste towards the Sea at Joppa , and therefore was weary in his journey , and meeting with a Knight , who shewed himself so compassionate , that he took him up behind him , and that very day , to the great admiration of all his , was carried into his own Town Hesden ; where it being declared how it happened , the Inhabitants thought him mad , he went to the Temple of St. James in Spain , and returned again before his companions were come back from Jerusalem ; when that was affirmed by them , that he stayed behind them at Jerusalem , then what he had told them concerning the celerity of his return was believed . Fulgosus , Book 1. chap. 6. BOccatius of a Noble Lombard , who had entred himself a Souldier for Jerusalem , to gain the Holy-land , and departing , left to his wife part of his ring , which had his coat of Arms ingraven upon it , with this condition , that if he returned not within three years , with this earnest and symbol , she might marry another Husband , he being taken Prisoner in Judaea , and carried into Aegypt to the Sultan ( whom his Father had entertained a good while travelling into Europe , though unknown ) for the Hospitalities sake of his Father , his own Wisedome and dignity , he presently so pleased the Sultan , who by dayly familiarity approveing his behaviour , he valued him more then all he had . The three years being finished he fell into great sorrow , the cause whereof the Sultan having diligently searched out , calls a Magitian who took that care that he caused him being fast a sleep in a pretious bed , and loaded with a great burthen of Gold , and pretious stones to be carried in the last night of the three years into the chief Temple in Joapia , a City in Lombardy . The Tutor affrighted with the sight , flies , and with other things of the Vision , relates in Aegypt which he saw meeting him , making hast to the house of his Wife who was to take home another Husband the next evening . JOhan . Baptist . Port. Neopotalitan , in his Book 2. of Natural Magick , thus writeth , There falleth into my hands , a certain woman somewhat old , who of her own accord , undertook to inform me , within a certain time , what those things are which suck the bloud of Infants in their Cradles , in the form of a night Owl , which men call a Scritch Owl ; she commands all that were come along with me witnesses , to go out of dores , and casting off her cloathes , rubbed her self very much with a certain Oyntment ; we perceive through the chinks of the dore , that by vertue of the soperiferous Oyl , she fell into a deep sleep , we out of dores discover great beatings , and pinings , but so great was the force of her deadly sleep , that that took her sense from her , when the strength of her Physick began to decrease and grow weak , we return from without to the place , and she being called from her sleep , began to tell many raving dotages , that she had passed Seas , and Mountains , giving us many false informations . We shew her black and blew sores caused by the beatings which we heard , but she most stifly denies . THey report Apollonius Tyaneus to have received of Jarcka , the Prince of the Indian Philosophers , a gift , as it were , of Divine power , that he was partaker of very great secrets every other day , Alex. from Alex. book 2. chap. 19. AUgustine concerning the City of God , book 18. chap. 18. saith , When we were in Italy , we heard of certain women keeping Victualling-houses , and using evil arts , who by cheese given to whom they pleased , turn'd them presently into beasts , to carry necessary burdens ; which having performed , and returning to their former state , could perfectly remember all which in the mean time happened to them . Apuleius also himself , in his book which he inscribed by the title of The golden Asse , reports , That it happened to himself , having taken poyson , his humane soul remaining , that he was transformed into an Asse , &c. but it is manifest , that these are legerdemaines , and delusions of the Devil , deceiving the Soul and senses of men by vain conceit . VIncentius reports in his Speculations , he tells us in his book 3. chap. 109. and William of Malmsbury , Monk , in his History , in the time of Peter Damianus , That there were two old women Inne-holders , that is , such as gave entertainment to travellers for their money , ( for an Inne is properly called a publick place of entertainment for money ) which old women living together in the same house , and exercising the same art of Witchcraft , when a stranger came alone , they transformed him into an horse , a swine , or an Asse , and sold him for a certain price to Merchants . A certain day a young man appearing , by his gesture a Stage-player , being entertained of them , and eating meat with them , was by them transformed into an Asse : they gained much by him , who shewed many wonderfull tricks to passengers ; for at the command of the old women , or any sign they made , he turned , or moved which way they pleased ; for his understanding perished not , though his speech ceased , whereby the old women got much money ; which being perceived by a neighbour , he for great summe of money bought the Asse ; but the women conditioned he should so keep him , that he should not go into the water . His keeper for a long time kept him from the water , but at last was so incautelous , that he brought him to a pool in the neighbourhood , where he a long time wallowing and tumbling , he was restored to his own proper shape ; and when his keeper raised him up to see whether it were his Asse or no , he told him who he was ; the servant told this to his Master , his Master telleth the same to Pope Leo ; the old women being converted , confesse it . The Pope doubted hereof ; but a most learned man , Petrus Damianus manifested to him , that it might be true , by the example of Simon Magus , who had imprinted upon Faustinius his own image or likenesse . MIchael Verdunus , and Peter Burgottus , Shepherds , having contracted with the Devil , could when they pleased , by the use of a certain oyntment , transform themselves into Wolves , and killing men , and other creatures , they ran away amongst other Wolves , as people imagined . They were burnt alive in the Diocess of Bisnutina , in the year of Christ , 1521. Vierus , book 5. ch . 10. concerning the legerdemains of Devils . IN the year 1348 , on the eighth Calends of February , In Norway a most great Earthquake did happen , as it is recorded at Pannonia , Illiricum , Dalmatia , Carnis , and Histria , which lasted withou - any intermission for the space of fourty dayes ; the Earth was variously shaken , wonderful works were shewed , Moravia and Bavaria felt the losse of twenty six Towns and Castles thereby thrown down , as it is related in the acts of that year ; Men and Beasts perished , Walls , Temples , Buildings were overturned , whole Cities overthrown ; moreover mountains burst asunder , squeezed that ruinous destruction and losse of men : for two Mountains ( as it were ) ran to the devoured Cities , and being drawn violently to the Town of Elisa , killed all living Creatures that were therein ; the gaping of the Earth , that thereupon ensued , partly remained as the Earthquake left it ; but some part of it growing wider , swallowed up all before it , the soyl being so fallen into it , that there was no possible passage . Fifty men , and more rusticks , many kindreds , with Cattel , were overwhelmed , and bodies were reduced into Statues of salt . Conradus of Meydenburg , an excellent Philosopher and Mathematician , speaking of this tempestuous Earthquake , saith , That these Statues were seen by him and the Austrian Chancellor at Charmum . Aventinus in his Annal of the Bozori , book 7. OSgillus , King of the Swedes and Goths , an exact observer of Justice and Equity , lost the love of many of his Nobles that disliked such severity , who being inraged at him , procured a Bull charmed with magical incantations , and placed him in a high-way , wherein the King passing was set upon , and by his horns was killed , and so lost his Scepter . John Mag. in his book 8. chap. 13. PHilip Melancthon reports , that he was told by Christopher Gross and Sigismund Galenius , that a certain Virgin of Bononia , that was conversant amongst men two years after her death , and who was at a Banquet whereunto she was invited , not tasting any meat , and sitting amongst other Virgins , by chance a Magitian present knowing the fraud of the Devil , saith to them that were present ; This pale Maid hath been dead , and coming straight to her , taketh from under her right shoulder , an inchantment , whereupon she appeared an ugly dead corps . This inchantment had been performed by another Magitian , and thereby the Devil had carried about this corps all this while . A Studious young man of Sffordia , with the raging love of a Virgin , became almost mad by the violence of his passion ; he being intimately acquainted with one skilfull in the Magick Art , was to●d by him , that he would by his skill so work , that the Maid with whom he was so much in love , should come to him , so that he would abstain from the imbracing of her ; the young man promiseth continence ; presently the young Maid being most beautiful , enters his bed-chamber , by words and gestures declaring much love ; which he seeing , upon his first beholding her , he was so wrapt out of himself , and unable to command his affectionate passion , imbraces her very courteously ; whereupon the Virgin presently falls down dead , which did infinitely torment both him and the Magitian , who by his inchantments so worked at length , that the Devil entred her body , and by his motion of the Devill , the Maid returned home ; she was intent to her accustomed labors , but wholly pale and silent . After three dayes her Parents got Divines to her , who when they had seriously conversed with her , the Devil went out of her , and she falling down , appeared a meer ugly base carcass ; blood is the cause of a good colour , and lively spirits ; these the Devil cannot create : God onely our Creator can . Out of the Colloquies of Luther . IN the year of Christ , 1543 , a certain Italian , by name Andreas , a jugler of Sathan , coming up and down amongst the Sepulchres , and leading a red blind dog , by which he did many prodigious things ; sometimes in the middle of the Market , Andreas ( a great company standing about him ) would cause them to throw down upon the ground gold , silver , and Iron rings , behind this dog , which after he had mixed together , the Dog at his command would deliver every one of them as they were taken asunder to his proper owner ; in like manner divers sorts of coyn and moneys being confusedly heaped together , he would at his Masters command in order discern , and deliver to the right owners ; and if he were askt , who were fornicators , adulterers , or men of great authority and credit , he would most certainly declare ; and if any such required the knowledg of any thing from him , he would suddenly satisfie them : wherefore some did not doubt to affirm , that he was possessed with a Pythonical or Satanick spirit . Cron. Hed. part . 2. WHen Valens was Emperour of the Romans , Libanus , a Rhetorician , and Jamblicus , the Master of Proclus , are reported by the divination of a dung-hill cock , to have found out who should be Emperour after Valens ; and moreover , after this manner it was found out ; Twenty four letters are written in dust , and a grain of Wheat and Barley is put to every letter ; then the Cock , certain verses having been recited , is let loose , and they conceiv'd out of what letters he took the corns , the same being joyned together , would declare the thing that was inquired after ; which when they had done , the Cock took the corns out of the letters Θ Ε Ο Δ. They read the letters , but yet esteemed the signification doubtfull ; for it was conceived , that either Theodosius , or Theodorus , or Theodotus , were designed thereby . It being known , according to my relation , Valens suspected many that had those names , being also sought out by the diviners themselves . JOhn Faustus , a filthy beast , and a sink of many devils , carried about with him an evil spirit in the shape of a dog ; At Wittenburg , when the Edict of the Prince to apprehend him was promulgated , he fled away ; so coming to Norimburg , and being set down to dinner , he began to be very much troubled , and suddenly paying what was due to the Hoast , went his way ; he was scarce gone out of the dores , but the Serjeants inquire concerning him : at length , the fates compelling him , being brought to Wittenburg , he sate down , being very melancholy , his Host desired him to tell the cause of his sorrow ; his answer was , I pray you be not terrified this night , though you hear a huge noise , and the very shaking of the whole house ; in the morning they found him dead in his chamber , his neck being turned topsie-turvy . No wonder , that the Devill is wont to give such rewards to his servants . IN the year of our Lord , 1323 , Frederick of the Austrian Family , challenging to himself the Title of Emperour , against Lewis of Bavaria , Emperour , waged a cruel Warr , in which Frederick being taken , was for three whole years detained prisoner in a Castle near the famous Town Naburg , scituated by the River Nabus . In the mean time , a certain Magitian coming to Duke Leopold , the brother of Frederick , promised , that he would free him out of prison , and take such care , that within the space of one hour , he should be safely conveyed into Austria ; Leopold promised great rewards to the Magitian , when he should effect his promise . When night was come , both of them went into a Circle designed , and prepared by Magicall incantations , the Magitian by his charms , raised a spirit , which appeared in the likenesse of a Man , receives the Mandate to bring Frederick home , if he did not refuse to follow him : Therefore the spirit immediately in the night , comes to the Captive Prince , saying to him , Thy Brother Leopold hath sent me hither to take thee out of Prison ; Wherefore arise , and mount this Horse , and I will safely conduct thee to thy Brother . To whom Duke Frederick answered , Who art thou ? Ask not who I am , saith the spirit , but without further delay mount this horse , if thou desirest to be delivered out of Prison , then great fear and trembling seized , not onely upon Frederick , but also upon all that were with him ; but they signing themselves with the sign of the Crosse , the spirit vanished away , and returned alone to the Magitian . In the Chronicle of Hedion , book 4. IT is reported that in the year of Christ , 1271. one John , an Almain , a Priest at Halberstadium , was so skillfull in the Magick Art , that upon Christmas Eve in the morning , he said Masse thrice . First at Halberstadium . Secondly , at Moguntia . Thirdly , at Colonia , by the swiftnesse of his Horse which he rode upon , which with incredible speed , carried him from one of these Towns to the other . Many very prodigious things are written , which this Priest did by his Magicall Art. IN the year of our Lord , 1272. came to Cruce natum , a Town in Lower Germany , a Magitian full of tricks and Legerdemains who cut off his servant's head publickly in the Market place , the people being spectators , and within half an hour , joyned that to his body which lay as it had been dead , upon the ground ; the servant immediately recovering life , and becoming as sprightful as ever he was . He was seen carried up and down in the Ayre , and making a great noise , he seemed to be a-hunting to those that beheld him often times . He seemed also sometimes ( to them that stood gazing at him ) to be an armed man that did greedily devour a Cart or Waggon of Wine or Wood and the Horses too . IN the year 1553. two inchantresses were taken , which by tempests , hail , and cold , endeavoured to destroy the fruits of the Earth . These women stole a Neighbours child , which they cut in piec●s , and put into a pot to boyl . It came to passe by providence , that the Mother seeking her child , came at that instant , and saw in the pot the diffected members of her child , therefore these two pestilent Witches being taken and examined , confessed ( by tortures that were deservedly inflicted upon them ) that if the boyling of this child had been perfected , they had caused such terrible cold as had destroyed the fruits of the Earth . Hedion . book 5. IN the year of our Lord , 1558. in a neighbour Town of Ahena , a certain Magitian cured many mad-men by hearbs which the Devill had shewed him . Moreover he had commerce with him , and took dayly advice of him for curing of diseases : it happened that there was great dissentions twixt him and a neighbour of his , a Carpenter ; in their railings and brawlings , the Carpenter did exasperate and vex the mind of the Magitian with some bitter and reproachfull speeches . After some Moneths were expired , the Carpenter fell into a dangerous disease , and as one having forgot all former discontent between him and the Magitian , seeketh to him to cure him of his most miserably afflicting sicknesse : The Magitian counterfeiting himself appeased and much his friend , whilst he promised his utmost indeavours to cure him , in the mean time he resolves , having this opportunity , to revenge the wrongs he conceived , and gives him a potion composed of venemous hearbs , which as soon as the Carpenter had taken , his body was cruciated and tormented with such extream pain , that he suddenly gave up the Ghost . The wife therefore of the Carpenter with his kindred , accuse the Magitian of man-slaughter , for which cause he is convented before the Senate at Ahena , and being examined by torments , he confessed this murder , and other impious and most wicked deeds , and that he had learned his Magick of a certain old Woman in the neighbourhood , which lived at the Wood Hercynia for which most horrible and flagitious arts , they caused him to be tyed to a stake and burnt to death . Manlius , in his Collections . MArtin Luther using many words concerning Witches , tells that his Mother was many wayes vext by an inchantresse , a neighbour , insomuch that she was wont for fear to shew her much kindnesse , and by intreaties and courtesies , used to procure her good will : for this Witch did so torment her Infants by inchantments , that with continuall crying , they expired their lives . And when a certain Preacher in his Sermon declaiming against such kind of Witches , and alluding to her impiety , he was so infested and infected with inchantments , that he had no way to escape destruction ; for by these Witchcrafts , the ground so shrinked from his feet as he went , that he could not stay himself , but was thereby forced into the River , being unable to stay himself till he was cast therein . And when it was enquired of Luther whether it were possible that such things should happen to the Godly , he answered . Yes certainly , for our mind or Soul is subject to a lye , yea our body is obnoxious to death and afflictions ; and I am perswaded that my sicknesses , ( God permitting ) infest me by inchantments : but God , though he suffer his Elect to fall into such calamities , yet he delivers them from the same . TWo Witches being in an Inne , filled two Urns , or water-pots with water , and set them aside ; and when in the evening they consulted , whether they should destroy the corn or wine ? by chance the Host hearing their discourse , and taking the water-pots , he came softly to the bed-side , where they lay and cast the water upon the Witches in bed ; which turning suddenly into Ice , the Witches were utterly extinct : Whereupon , saith Luther , the power of Satan greatly appears in these Witches ; for two wayes doth God shew his power , by suffering the Devill to assail men by Witches ; first , to punish the sins of the wicked : secondly , to try the pious and faithful , and for their glorious approbation which they will obtain by their perseverance in faith : for without the permission of Almighty God , the Devil can hurt no man ; for the Lord saith , He that toucheth you , toucheth the apple of mine eye : And Christ , Without the Will of my Father , a hair cannot fall from your head . ALexander the sixth , when he was Cardinal , spent his time both day and night , in contriving how he might obtain the Popedome ; and that he might more easily accommodate his desire , he set his study upon the Satanical Art of Magick , and so far proceeded therein , that he promised the Devil diligently to observe him , if he would satisfie him in those things he inquired : He desired that the Devil should take the shape of a Pronotarie ; Satan therefore according to his wish , appeared to him in the form of a Pronotarie at the day appointed , and promised to tell him whatever he demanded ; He desires to know whether he should obtain the Pontificial dignity ? which when Satan affirmed , he moreover demanded , how long he should continue in that dignity ? To which question the Devil so answered , That Alexander understood him to promise the Popedome to him eighteen years , but he reigned onely eleven years and eight dayes ; the eleven years being expired , he falling into sicknesse , commandeth one of his servants to go into the upper Conclave , and bids him bring him the book that lay upon the Table , in which Magical Arts and incantations were taught ; the servant ascending , and opening the doors , he finds Satan sitting in the C●air of the Pope , clad with the Papal ornaments : affrighted , with which Vision he returns to the Pope , and tells him what he had seen : The Pope hearing this , compells him to go again , to see whether the Devil did continue there ? the servant coming thither again , found the Devil sitting in the same habit , who demanded what he would have of him ? The servant answered , That he came thither for the Pope's book . To which the Devil replyed , What doest thou call the Pope ? I am the Pope . When the Pope being sick , by his Minister , heard these things , he was greatly afraid , and easily understanding how the case stood with him , by his own command he was carried into the inner Conclave , whither as soon as he was come , the Devil taking the habit of a Post-messenger , cometh and knocketh hastily at the door , and being let in , cometh to the Pope lying in his bed , and tells him , that the time was now expired , and therefore he must speedily depart this life : Whereupon there arose contention , whereby those who were present , understood the strife betwixt them , to be concerning the number of the years ; but Satan evidently demonstrating to him the reason , that the number of the years were expired , went away ; and in a very short time after , the Pope gave up the ghost . GRegorius Martinus told Martin Luther , 1538 , a story much to be bewail'd , of a certain Virgin , that instead of tears , wept drops of blood ; being brought to that miserable condition , by the malice of an Inchantress , and that the Witch was present , though she took no notice of it when she poured out such tears ; He said , that it was not convenient that there should have been any delay or putting off the punishment hereof ; nor that Lawyers or Judges needed to hear any further testimony , evidence , or demonstration . Furthermore , he added as followeth ; Within these few dayes , ( saith he ) there was brought to me a Case concerning Wives ; a Wife did endeavour to kill her Husband by poyson , and when the Woman was examined by tortures concerning this matter , no confession of the truth could possibly be extorted from her ; for Witches remain mute , notwithstanding torments , which they nothing value , the Devil doth so dexterously stop their mouthes ; therefore when what they have done by witchcraft , convinceth the Witches according to this example , there ought such course to be taken with them , that the example may be a terrour to others . IT was reported , that some years past a Magitian was suspended ; but vanishing away when he was upon the Gallowes , there hanged in his stead a bundle of straw . The same man having sold to one an excellent horse , did warn him , that when he rid him , he should not hastily go to the water with him . Wherefore the buyer , taken with a desire of finding out the cause , why the seller wished him to forbear bringing the Horse to water , forthwith ( desirous to cause his horse to swim ) rides into a deep River , when he came to the middle thereof , he perceived that he had nothing under him but a bundle of grass and Hey ; Wherefore being in a most violent rage , he runs breathing as it had been for life to the house of the Witch , who perceiving the coming of his defrauded chapman , laying himself down upon a bench , counterfeiting himself to be asleep , the buyer rushing himself into his stove , seeked by hawling and pulling of him , to raise him from sleep ; the Witch thought he would kill him at last , and therefore exceedingly affrighted , he gets up upon his knees , and runs away speedily . The same Witch did often sell to men , swine , which after they were bought , turned into bundles of straw ; at last Divine Justice brought him to a deserved punishment at Norburg , ( with two women that were his complices ) he and they , by diabolical tricks which they used , when they were not observed , stole mens goods , of which being at last detected , they were apprehended and cast into prison together ; and a rich Woman , who was till that time reputed a Matron of good conversation , was confessed by the women , to be guilty of the same wickednesse of stealing and fornication , which by their legerdemaines they exercised ; and therefore she was likewise cast into prison ; but the chief Magitian himself , though put to great torments , would confesse nothing ; and when it was conjectured , his art , and spirit or familiar , was in the hair of his head , they cut away his hair . Whereupon he confessed all his notorious wickednesses , and after a few dayes , first the two women , and immediately after the Magitian , were deservedly hanged . THe horrid and much to be admired example of the power of Satan , which he sheweth by his cursed instruments , Witches , are fully demonstrated to us , in the book called , Malleus Veneficarum . And although the power of Sathan be great , and that God suffereth him sometimes to ex●rcise his mischievous cruelty against some men for their sins and unbelief ; yet sometimes also it pleaseth Almighty God , by the envy of the Devil , to try and prove his own dear Children ; Nevertheless , we are assured , that their very hairs are numbred , and that not so much as one of them can fall to the ground contrary to his will : therefore we may easily arm our selves against the power and snares of the Devil , if we diligently beware and take heed of sin , and persevere firm and constant in faith and prayer . But because the Devil hath to this day shewed his greatest power amongst Papists , therefore I will declare some examples out of the forenamed book , by which it most manifestly appears how great the power of Satan is , and what inveterate envy and malice he hath towards mankind ; He who desires to see variety of discourse to this purpose , let him peruse the said Author . OF the filthy commixtion which Witches use with the Devil , it is a shame to tell ; whosoever desireth to know how these filthy Plagues and beasts do commerce with the Devil , ( whereby they have oft deformed births , and exercise nothing but Satanical deeds ) let him , besides the foresaid Author , peruse Austin in his third book , and second chapter , de Civitate Dei. AT Ratisbone one of two Witches which were burnt to ashes , being one that waited upon a Bath , co●fessed , that she was compelled by the Devil , to use several means to seduce a chaste young Virgin , the daughter of a certain honest and very rich man , to lye with the Devil ; to which end the devil thought it his best course to invite the Virgin to his Chamber , upon an Holy-day , where he might talk to her in the shape of a young Gallant ; which having often assay'd , the Maid alwayes signing her self with the sign of the Cross , his design was frustrate . ANother Virgin of the Diocesse of Argentinum staying alone at her fathers house , upon a Sunday there came to her a certain old woman of the same Town , who after many scurrilous words which she used , she invites her to go along with her to a place where she should see all the handsomest gallants of the Town ; the young maid overcome by the obscene enticing words of the old woman went along with her to her house , they were no sooner come to the house , but the old woman saith , we will go up to the chamber where the young gallants whereof I spoke of are , but take heed you sign not your self with the sign of the Crosse . The young maid hearing what the old woman said to her , as she followed her up the stairs , was struck with sudden fear , and therefore she signing her self with the sign of the Crosse , by prayers commendeth her self to Almighty God. Whereupon the Devils vanished ; which the old woman perceiving , with a grim and devillish countenance , raging , and cursing the young maid , thrust her out of dores . Ibid. IT was likewise confessed by this woman that waited at the Bath , who was formerly spoken of , that she was likewise deceived by an old woman , who brought her to the Devill in a way , to whom she prostituted her self , and that he in every respect , performed the office of a lustfull man , and was alwayes prepared for that ; and that for eighteen years denying the faith , she served the Devill in diabolicall letchery . IN the Brixiensian Diocesse , a young man being inamoured with a certain young maid , much desired to have her to wife , but I know not upon what occasion altering his affection , married another , at the solemnization of the marriage , not having altogether forgot his old love , amongst others , invited his former paramour , who refused not the invitation , and when the honest Matrons and Virgins offered their gifts , this impudent beast comes forth , and casting her hands towards the bride ; saith to her , From this day forward thou shalt not enjoy one day of health . Which words , when they understood the levity of the impudent curtesan , they took no great notice of ; but the Nuptials being ended , by the force of Inchantments , she lost the strength of all her members , and for ten years most miserably afflicted , she kept her bed , and then ended a most pittifull life . A Certain Earl of an illustrious extraction of the Westraviensian territories , bordering upon the confines of the Diocesse of Argentinum , having married a Lady of an illustrious family , being by inchantments deprived of naturall strength , for begetting issue , could by no means understand the reason thereof . It happened that after he had been three years married , he going to the City of Menses , to expedite some businesse which he had , that he fell into the company of a certain woman , who for some years before his marriage , had been his Concubine , whom he distasted not for what had formerly passed betwixt them , nor did he suspect her concerning the Witchcrafts with which he had been afflicted , but kindly talks to her of their old love , which he was pleased to acknowledg , and inquires of her , her condition , and whether she were in good health ; She perceiving the pitty and goodnesse of the Earl , inquires of him , whether he were in good health , he answered , That he was well , and that all things succeeded happily and prosperously with him . She amazed for a little while was silent ; which when the Earl perceived , he by gentle speeches , invited her to discourse ; whereupon she inquires his Wives condition , he answered that she was well : She again asketh whether he had any Children by her . The Earl answered , I have had three Sons by her , she bare me one every year . Then as one stupefied , she was silent . Saith the Earl , then pray thee my dear , why dost thou so accurately inquire of the condition of me and mine , I do not doubt but thou rejoycest at my felicity : then , said she , I am heartily glad , but cursed be that old woman , who firmly swore that by her witchcrafts , she would make you unable to perform the rites of Marriage with your espoused Lady , the knowledge whereof the Well that stands in the middle of your Court will give you ; in which an earthen pot is cast , being fill'd with inchantments , of which the old woman did affirm that so long as it should lye there , your power of rendring Nuptial rites should utterly be wanting , but I understand now , and rejoyce at it , that what she spoke was vain and frivolous . The Earl hearing these things , wisely dissembling the businesse , makes haste home and causeth the Well to be drawn or emptied of all the water that was in it , findeth the Earthen pot , which being burnt , he recovered his former strength and vigour . ibid. Concerning the manner how Witches use to take away the Members of men , read in the Book called Malleus Venificarum , cap. 7. p. 2. It is to be thought impossible that such members should be so occultly pulled or taken from the bodies , but by the legerdemains of the Devill . IN the B●esiacus in the Basiliensian Diocess , a young Wench afterwards by means of her art , made one of the Society of Witches , she was brought by her Aunt ( who was afterwards burnt at Argentina ) to an upper Chamber of the house , where there were together five gallant young men clothed in green ; then the old woman saith to the Maid , Chuse which of these young men thou pleasest to be thy husband ; which when the young maid refused , she did most grievously beat and hurt her . IN the Basiliensian Diocess , a Priest of the Town of Oberweiler was of opinion , That there were no Witches in the VVorld ; and passing hastily over a bridge , he met a certain old woman in as great haste as himself ; to whom he would not give the way , but threw her off the bridge into the mire ; whereat the old woman much inraged , gave him bitter and contumelious language , saying ; — Thou shalt not escape revenge for this ; which words he regarding not , nor well understanding , went home , but in the night he was become so weak and feeble below his girdling place or middle , that he could not possibly rise out of his bed ; so that he was fain to be carried by two , as oft as he went to the Church , or to visit the sick ; after this affliction had continued for the space of three years , this old woman ( whom he had not without cause suspected ) falls sick , therefore she was advised to go to the Priest to confesse her sins ; and although at first she refused , yet at length perswaded thereunto by her Mother , she was by two fellows carried to his house , and there confessed her sins to him , but made no mention of her witchcraft ; her confession finished , she saith , Knowest thou by whom thou wast bewitched into this weaknesse ? The Priest answered mildly , I know not ; quoth she , Thou hast suspected me , and that not without cause , I brought upon thee the evill that thou art afflicted with for that thou didst cast me off the bridge into the mire , but my departure out of this World is now at hand ; I will therefore cause that within a few dayes after my death , thou shalt recover thy health ; which happened accordingly , for according to the time for which she had contracted with the Devill , she died . And within thirty dayes after , the Priest recovered his former health and strength . IN the Lausanensian Diocesse , a certain Witch caused the Family of a neighbour to be plagued with a grievous barrennesse , not onely all the beasts and cattle , and other domestick living creatures were unfruitfull , but the wife of the family , by the Witchcrafts of this fellow , being made unfruitfull also , had seven untimely births : when at last the Witch was taken and examined , he confessed that in a hole digged under the threshold of his dore , there lay hid a serpent , which as soon as removed , the misery of barrennesse would cease , which as soon as ever it was effected , fruitfullnesse was restored to the whole family . ibid. cap. 6. THe Wife of a great man , in the Town of Reichshoffen , being with child , got to her house , some weeks before the time she expected deliverance , a Mid-wife . There was in the said Town a famous Witch , of whose company and discourse , the Mid-wife advised the Gentlewoman who was great with child , to take speciall heed ; but after some dayes , she for recreation sake , went to the Castle , and met with certain women come together to a feast , where this Witch was also , who touched or stroaked the belly of the Lady with both her hands , as it had been in the way of salutation . Whereupon , she presently perceived her young one to move in her Womb with great pain and grief , whereat wonderfully affrighted , she returns home , and tells the Mid-wife what had befallen her , who with a sad countenance , cries out , We have lost the child ; which came to passe accordingly , for she had an untimely birth , and that in such manner that at one time she was delivered of the head of the child , at another of the feet , at another of the hands , and so of the rest . Ibidem . IN a certain Town of the Argentinensian Diocesse , one whose name for modesty sake I conceal , had at his house one of his Tenants cutting wood , whom a Cat of a vast magnitude at unawares set upon , which when he had driven from him by blows , another more fierce joyneth to the former , against whom , whilst he more sharply contends , a third comes , so that at first he was put to a strait , being for●'● to use the utmost of his strength against three such maine and cruell Cats , neither could he drive them away , and free himself from them without the receiving of many hurts and wounds ; which Combat being finished , the man falls to his work , presently two Serjeants , apprehend him and carry him before the Judge , who being exceedingly moved with rage and fury , commanded them to cast him into an ugly prison , his groaning and often sighings , nothing availing him for clearing or making manifest his innocency ; and the Judges anger did daily encrease exclaiming against the wicked fellow ( as he called him ) who would not acknowledg his villanous doings ; after three dayes were passed , upon the often importunities of others , the Judge sends for him to the Senate to receive his judgment , when he was come to the Senate , the inraged Judge could not with patience look upon him ; he ( poor man ) falleth down upon his knees , and humbly begged that he would hear him speak for himself , the Judge sadly laid to his charge that he had grievously wounded the three chief Matrons of the Town , and yet was so impudent that he denied the wickednesse which he had so villanously perpetrated within a few dayes past ; which the poor wretch hearing , answered , that he had never hurt any Woman in all his dayes : the Judge on the other side thundered out , that it was notoriously known , that he so hurt these Gentlewomen , that they lay in their beds with all their members and parts of their bodies so out of joynt , that they were not able by their own proper strengths , so much as to turn themselves from one side to the other ; he again denies that he ever hurt these gentlewomen ; But , saith he , I well remember , that upon that day whereon I was apprehended , and , for that cause , was cast into prison , I being set upon by beasts , used all the vigour and strength I had to quit my self of them and drive them away , which words amazed all that were present . They enquire by what beasts he was set upon , then he declares all that was done very orderly . The truth being thus discovered , the Judges seek what they can to hush up the businesse , and procure what silence they could for the preservation of the honour of the Matrons . IN the Basiliensian Diocess , in the Confines of Lotharingia and Alsatia , a Gentleman of great fame did inveigh against an old woman with somewhat bitter language ; who thereby inraged , determined to take most speedy revenge of him , as she said ; which threats he little valued , yet the very night after there arose a blister in his neck , which when he scratched , it overspread his whole face and neck , and an horrible form of Leprosie made ugly his whole body : being in this condition , and suspecting the Witch guilty of Inchantments , he sendeth for his friends , with whom he might best advise and take counsel , and declares the whole businesse , especially the threats of the old woman . What need is there of many words ? the woman is taken , and being exercised with torments , and examined , confessed the fact ; and the Judge inquiring diligently into the manner and cause ; saith she , I boyling with revenge for the contumelious words which he spake against me , returning home , met there with a maligne spirit , to whom inquiring of me the cause of my grief , I told the whole businesse , and sought to him for revenge ; whereupon the Devill asked me , What evil I desired to be inflicted upon him ? I answered , I desire that his face may be so blown up , or swelled with a continual tumour , which may make him most ugly to behold : Saith the Devil , going from me , I have already struck him with a more loathsome plague then thou desirest ; which when she had confessed , she was deservedly burnr to ashes . Serun . Part. cap. 11. IN the Constantiensian Diocess , betwixt the Towns of Brisacum and Friburgum , a leprous woman told to many auditors , that she falling out with another woman , and many railing words passing betwixt them ; as soon as she came home , a sudden wind blowed upon her which came from the house wherein the woman dwelled ( opposite to her ) with whom she had contention , with which she conceived she was so struck , that she was thereby infected with a Leprosie , whereof she could never be cured . IN the same Diocess and Territories of the black wood , a hangman lifting up a Witch from the ground by a pole of wood , she turning her self towards him , saith , I will give thee thy wages ; and together with these words blowing on the face of the hangman , she infected it with an ugly Leprosie , whereof he dyed within a few dayes after . AN honest woman of Oenipontus , returning home from a Garden , she had adjoyning close to a woman-neighbour , and having perceived that this neighbour of hers came oft into it , but suspecting her a Witch , durst not so much as reprehend her for it ; yet she of her own accord , without any provocation of the honest woman , meeting with her , with brazen-fac'd impudence flying into the very face of her , saith , Thou suspectest that I often passe thorow thy Garden . To whom the other woman , fearing to brawl or chide with the Witch , answereth pleasantly onely in these words ; Your paths in the grass declare what trespasse you have done me . Then the VVitch , much troubled that she could procure no occasion to brawl with her , went away murmuring ; within a few dayes after , the other woman was afflicted with most immane griefs of her belly , and most acute gripings in both her sides ; insomuch , that she was not onely afflicted with continual pains , but did also disquiet all her neighbours , with continuall pitifull cryings out and lamentation ; and when multitudes who came to visit her , that ( if possible ) they might relieve and comfort her , amongst the rest , a Potter comes , to whom the witchcrafts of this woman were well known , and perceiving the cause of her sickness to be no other then Inchantments , he commanded the Husband of the afflicted woman to search , whether he could find under the threshold of his door any inchantments ; where amongst many other witchcrafts , was also found a waxen Image , about the length of an hand , which being bored through , had two pins fastned on both sides , the one right over against the other ; which witchcrafts being removed , and cast into the fire , she was freed from those most grievous gripings , cap. 12. AT Zabermus in the Argentinensian Diocess , a Witch , being a midwife , came to a certain honest and godly woman , offering her service near the time of her delivery , who knowing her infamous by her witchcrafts , dismisseth her with pleasing words , feigning , that her pains , when time should require , would be very acceptable to her ; but when the time came , neglecting her , and making use of another Midwife which she sent for , she conceiving in her breast the feminine flames of anger , eight dayes after the birth , in the night , with two women cometh into the Chamber of the woman that lay in , and maketh haste to her bed ; whereupon the woman in childbed endeavouring aloud to call upon her Husband , finds her tongue and all her members stupify'd . Then the VVitch standing in the midst between two women , said , Behold , this scurvy creature scorn'd I should be her Midwife ; but I 'le be reveng'd of her . The two women that stood on each side of her , interceded for the woman , saying , They never knew or heard any hurt by her . But she again thus broke out passionately , Because she hath vexed my Jublits , I 'le vex hers ; but for your sakes her pain shall be suspended for half a year ; and then putting her hand upon the womans belly , her guts appear'd to come out as it were , and the Witch roll'd something into them ; afterwards , the women being gone , the child-bed woman being come a little to her self , call'd her husband , and tells him the whole businesse . He comforts his wife , and bids her be of good chear , for these were but vain terrours , and such as women in child-bed were usually infested with . But she answered , O she threatned I should endure this misery after half a year , but if now they are gone , I find no more hurt by it , I will rest confident upon thy opinion . She had also an Arch-deacon to her son , to whom she reveal'd the business . When the six moneths were over , she began indeed to be most grievously tortured with pain in her belly , so that night nor day she could take any rest , but continually groaned and shrieked out most miserably ; Nor in all these torments did she forget God , whom she still implored for his assistance , and who heard and delivered her : For on a day when she went to stool , all that filth came from her . Then she called her Husband and Son , and said , Now I hope you are convinc'd it was no vain imagination that I told you of ; who ever saw me eat thorns , sticks , and bones ? For there she shewed them Rose-briars a hand length , then sticks and bones , and other rubbish , whereby she was so tormented . [ Ibid. cap. 3. ] THe Devil had so efferated , and wholly acted certain Witches , that they devoted even their own Children , or any other Infants they could come by , to him the Prince of Devils , with horrid execrations ; which cruelty of theirs was thus detected . When a certain Witch denyed all help at the time of her travail , but onely of one daughter of her own ; her Husband wondring at the thing , hid himself in the house , that so he might find out the mystery , and by that means saw the horrid rites of both the sacriledg and oblation ; He saw the Infant , held up by no humane means , by the impulsion of the Devil ascend up the chimney by the Pot-hooks , looking with an ugly Satanicall look ; the Mother in the mean time calling upon the Devil with her usuall diabolicall rites and acclamations . Which when the man saw , ( to his amazement ) he was very earnest to have the Child christened without delay ; and taking with him some neighbours , and his daughter who carried the child , for the next Village he is bound in all haste , where the Parish-Church stood ; and having as he went along , told two of his neighbours of the businesse from first to last , when they came to a bridge they were to passe over , he drew his sword , and putting it to his daughters breast , vow'd she should there immediately dye , if she did not convey the child over the River without humane power ; for I will not have him go ( sayes he ) over the bridge , but of himself let him be conveyed immediately to the other side . And when the good woman wondred at this rigour in the man , and sought to perswade him , he yet insisted upon his demands the more resolutely , untill he forced his daughter to call up the Devil , and make him convey the Infant over the River without any visible means . The Child being baptized , he having sufficient testimony against his daughter , when the time of purification was over , accused wife and daughter , who being brought before a Magistrate , and convicted of that most impious crime , were both deservedly burnt . [ Ibidem . ] IN a part of Suevia , a Country-man walking over his ground to see his Corn in a dry season , with a little girle , a daughter of his with him , wished that it would rain a good shower . The Maid hearing her father say so , out of her childish simplicity told him , She could easily procure that for him . The Father wondring at the childs words , askt her , how could she do such a feat ? O , ( sayes she ) I learnt that of my Mother : and added , That she could easily cause it not onely to rain , but hail , and raise a great tempest , and that her mother learnt it of a Master she converst with ; and that whensoever and whatsoever she required of him , was presently perform'd ; but that her Mother had strictly charged her to tell no body . The father being terrified at these things , askt her if she had ever seen this Master . The girle answered again , that she had seen many come in and go out , who her Mother told her , were their Masters and Loving Lords . Her father again demanded , if she could just then raise a shower or storm ? She reply'd ; I , if she had but a little water : He therefore brought her to the River , where calling upon this Master , she presently caused it to rain in her father's fields alone , and not in his neighbours , as he had commanded her . The man seeing that , bid her also make it hail , but so , as but in one field which he shew'd her ; this she presently effected . And then being fully resolved his wife was a Wi●ch , he brought her before a Magistrate , there convicted her of the crime , and burnt her ; his daughter being put to holy exercises , and by sacred means , was delivered from the power and wiles of the devil . Ibid. IN the Town Fach , a Judge commanded his Serjeants to apprehend a Witch , and bring him to execution : but they were so annoyed with loathsome stincks , and struck with such a terrour in the businesse , that they utterly despaired of effecting it . The Judge ( his name was Peter ) insisting more earnestly upon the performance of his command , again exhorts them , that they would take courage and lay violent hands upon the Witch , for now the appointed time was come , wherein the detected crimes of this impious person must be punished ; by which encouragements , being animated to repel the fascinations of the devil , the VVitch was taken , and brought to execution . AT another place when a Witch was bound and brought to the Gallows top , she spet in the face of the Hangman , and he presently fell down dead ; in like manner she did by a second . But the third going about a little more warily , was yet so invenom'd by her breath , that all his face swelled till he was stark blind with it , and a little after , he died of it . WHat power the Devils have to afflict Brutes , Cattle , and all other creatures , and how they can raise storms and tempests , you may find sufficiently laid open in the 14. & 15. chapters of the forecited Author : the examples are very horrible , nor do I think it necessary to commemorate any more of them . The History of Job will evidence the same thing , what is not onely the power , but how extream the malice of that evill Spirit . THere were two brothers , to whom their Father left a competent estate when he died , the one of them took upon him a Monastick life , the other married , and set up a common Inne ; and most earnestly gaping after Riches , used all means possible to defraud , not onely his guests , but their beasts by false weights and Measures , and conveighing their provender from before them . Whilst he thus strove to be rich , his estate went to wrack on every side , and the more he took care to heap up , the more and greater losses he sustained . When his brother the Monk came to him to part the estate with him according to his Fathers Will ; he desired his brother that he would forbear prosecuting him for the division of the goods at present , for he was poor and in a very low condition and notwithstanding that he used all means possible for the gaining of an estate , yet all the fraud he could use profited him nothing ; when the Monk heard this , he said ; O my Brother , if you order your Family so unjustly , 't is no wonder that things go so ill with you . For you keep such a guest that consumes all , and more than you can possibly gather : and if thou wilt see him , follow me into the bottom of the Cellar , and I will shew thee who consumes thy estate . Whither when they were both come , the Monk by his adjurations , made the Devill that lay hid there , shew himself to his brother . And presently a beast of an immense bignesse , and so fat that , without much ado , he could not move himself , appeard , which when the Monk saw , he said , O what a gainfull Inne dost thou keep , and turning to his brother , said , Behold that beast thou hast pampered by thy fraud , for whatsoever thou fraudulently gottest from any man , this ugly beast devoured . Therefore hearken to me ; Be faithfull and upright in thy dealing towards all men , use an equall measure , and defraud no body ; and after four years I will come again , and then divide my Fathers estate with you . His Brother follows the Monks counsell , and as much as he went backwards in the world before , he now came on , and in a short time had such experience of divine goodnesse , that he was Master of a great estate . At four years end , came his brother the Monk , to see what condition his brother was yet in , who received him with great alacrity , and told him he had followed his advice , desiring to see the beast now again , in which the Monk gratified his brother , and commanded the beast that lay hid in the Cellar to appear , which when he came was so lean , his bones would scarce hang together . Then sayes the Monk to his brother , now it 's time for this guest to get hence and seek another Host . But if thou shalt hereafter order thy affairs with the like Justice , thou shalt alwayes learn experience of the great blessing of our great and good God. NOt long since ; sayes Bodinus , in Vallis ( which is a name of the Suburbs of Laodunum ) a certain Witch by her inchantments , freed a woman from her disease , who was most grievously afflicted , and thus she effected it . Falling down upon her knees , and looking towards the ground , she called upon the Devill very often , and with a loud voice , that he would cure the Woman ; and pronouncing certain strange words , gave her a morsell of bread to eat , and by this means the woman recovered . Which kind of cure is plainly such , as if the sick woman had prayed to the Devill for health , than which it were better to indure the most painful death . Daemonomaniae , lib. 1. cap. 6. I Remember about 20. years ago , at Lutetia , in a Noblemans house there , I saw a young man by often reciting certain French words in the presence of many honest people ( which I think not good to mention at this time ) make a seive dance , and move at his pleasure , And that he had a Familiar to help him is manifest , for that when he was gone , and another repeated the very same words , he could effect nothing of that nature by it . Idem . Lib. 2. cap. 1. NO Country-man ( sayes the same Bodinus ) is ignorant , that if two Verses out of the Psalms be recited while the Milk is a c●urning , there will no butter be produced by any Art. I was at Chillis of the Valesians , when a boy standing at the maids heels , hindred the butter to come or gather : but she threatning curses from God upon him , if he did not cease and remove his Verses , made him speak somewhat preposterously , and backwards as 't were , and then the Butter came after she had spent almost a whole day about it . If you put but a little Sugar into the milk , it will make no butter ; for this proceeds from an antipathy in nature , and by the same reason , if but a little Cyprian-brasse be cast into a Furnace of Iron it will never melt , but turn to ashes , and therefore the Forge-men when they kindle the fire , see that there is none in the Furnace , nor any one near the Chimney . THere is a diabolicall art called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ring Magick which is performed by putting a Ring upon a bowl of water . This a famous VVitch , an Italian born , used at Lutetia in the MDLXII . year of Christ , muttering out with all some kind of words , and by this conceit , gave answers aright to some that consulted her : but most were deceived by it . Joachimus Camerensis tells us that Hieronymus the Stage-player , whose son became Chancellour of Mediolanum , had a ring that spoke , or rather a Devill speaking in a Ring , which rightly rewarded the Master of it at last , for it caused him to be excommunicated and cursed . Bodinus , Daemonom . lib. 2. cap. 1. I Once saw a Physitian of Tolosa exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or rod-Magick , and with a low voice murmure out some ( I know not what ) words , till the two ends of the rod met , and touch't each other . But when it profited nothing to the cure of the affected , he blamed their incredulity , and cutting it into pieces , he caused it to be put about the necks of those that had the quartane Ague , for their remedy . Ibidem . OF all wicked devices of this nature , none arrive to that community and perniciousnesse , as that of restraining new-married people doth : This the common people call the binding of the Ligula , which boyes practise with impunity , and with high impudence , some bragging of it . Nor is this a new thing , for we read in Herodotus , that Amasis King of Aegypt was so bound in this nature , that he could not have to do with his VVife Laodice , till with exorcismes and solemn prayers he was freed . Paulus Aemilius also testifies in the life of Clotarus the second , that his Concubines used this trick against Hermamberga . Some Epicurean Philosophers laugh at this miracle , because these Artists in knotting the Ligula that are abroad , make people wonder when they see that they can by no means cure the same . And therefore the Canon sayes thus , If at any time by Witchcraft and sor●ery through the hidden , but alwayes just Judgment of God permitting , and the Devill preparing them , thy copulation is hindred , repair to God by humble confession . Out of which place we may note four or five Axioms , or undeniable positions . First , That copulation may be hindered by Witchcraft , which all Divines unanimously confirm , and Thomas himself upon the fourth book of Sentences , in the 24th distinction , where he saith ; That a man may be restrained in that particular , as to one woman , but not otherwise ; and in his last chapter of Frigid things . The second is , That it is done occultly , but by the permission of God in just Judgment . The third , That it is performed absolutely by the Devill . The fourth , That in this case God is to be repaired to in Fasting , which last head is chiefly to be observed , least those that are troubled with these things ( as many do , and as the Devill desires and intends they should ) run to Diabolical means for remedy . ESpecially it is strange , that little boyes by pronouncing some words , should be able most exquisitely to perform this inchantment . I remember Rioleus , general Embassadour to the Blesenses told me , that a little boy was seen tying this knot under his hat , whilest Matrimony betwixt two was celebrated in the Church , and that the boy being seized on , escaped with the knot . Whilest at Pictavium I acted as Vice-Procurator in the year 1567 , there was brought a case before me of this nature ; which when I told to my Landlady , a very vertuous woman , she ( as if most skill'd in that Art ) in the presence of Jacobus Bauvasius an Attorney in the cause , declared there were above fifty wayes of tying this knot , whether to tye a married man , or a woman onely , that the one despising the other's infirmity , might run after adultery , but that the man for the most part was bound , but seldom and hardly the woman , and that they might be bound for a day , a year , or ever , or for as long as the knot should last , unlesse it were dissolved . That there was a knot , whereby one might be brought to love another , and not to have reciprocal returns , but extream hatred ; and that there was another way to make two love one the other most affectionately ; but if they came to lye together , that they should scratch with their nails , and beat one the other most inhumanely . As I heard at Tholosa , there were two thus illigated for three years space , and then reconciled , and had a very fine child . And ( which I most admire ) the woman whilest she was ligated , declared she had little tumours like warts rose upon her as signs of children she should have had , but for this ligature . She said , there were knots to be made to hinder procreation , and not hinder copulation , that there were men could not be ligated , and some that might before marriage , and some after ; but those few , and the Urines of men might be stopt by this trick , whereof they were not few that dyed . I found a poor boy almost dead with this thing ; and the man that did the feat , loos'd again the knot , and so gave his urine vent . And not many moneths after , this very Sorcerer dyed of a like ligature . THis mischief proceeding to a community in the Countrey of the Picts , the chief Quaestor of Niortum , when a new-married wife accused a Neighbour of hers for restraining her husband , in the year of the VVorld , 1560 , he caused her to be cast into a very loathsome prison , threatening her she should never come thence till the man were loosed ; and after two dayes the imprisoned woman gave leave to the married people to enjoy each others bed ; and when the Judge heard the man was freed , he freed the woman from prison . THis is worthy our observation , That it passes the skill and power of the Devil , or any of his Agents , to restrain mens senses , or bind others from eating or drinking , by intercepting their power or stomach ; or deprive a man of the use of any member , save only that secret one , and sign of our virility , which in Germany they often deprive men of , by making them run up into their bellies . Sosprengerus tells of a man of Spira , who when he thought he had lost his premises , sent for Physitians and Chirurgeons to search for them , who found no scar or wound at all ; therefore he repair'd to the VVitch he had offended , and appeas'd her , and so was cur'd . Also a Citizen of Ratisbone furnishes us with another example , of one who violently laid hold upon a VVitch , and threatening to strangle her , compell'd her to loose him from that nodus . All these Bodinus relates in chap. 1. of his second book . INsulanus , Abbot and Lord of the Novallians , who now is sent Ambassadour to Constantinople by the King , and Polonus ( who is also called Pruniskus ) Ambassadour for France , told me , that one of the greatest Kings of the VVorld being very desirous of the knowledg of the number of his years , and the time of his death , sent for Jacobius , a Sorcerer , who when he had ended Masse , and consecrated the Host , commanded a first-born son , or man-child of ten years old , who was provided for the purpose , to be beheaded presently , and putting the head upon the Host , pronounced certain words , and inscribed some characters not necessary to be known by us ; Then he ask'd the head , what he would have ? which answered only two words , I suffer violence . At this the King was inraged , and cryed , Take away the head ; and presently in that fury dyed . This story is very common in the Country , wherein it was acted , and very certainly reported , although there were onely five persons present at the thing . These things thus writes Bodinus . JOhannes Charterius , that wrote the History of Charls the VII . tells us how one Guilhelm . Edelinus , a Doctor of Sorbon , was condemned for Sorcery upon Christmas Eve , in the year , 1453 , who confest he had often in the night-time been carried abroad to a great meeting of Magitians , where he alwayes renounced God , and ador'd the Devil in the shape of a Goat , kissing his posteriors . A Certain poor man , when his Wife often went forth in the night , and forth would remain the man knew not where , making for her excuse to him , either that she went to stool or bath with her neighbours ; wherein when he had often disprov'd her , he began to suspect her chastity , and threatned to kill her , unlesse she directly told him where her haunt was . She being terrified with the sense of present danger , told the matter plainly , as it was , in every particular ; and furthermore , that he might experience the truth of what she said , promised him he should see , and go himself whither she used to go . And to that purpose giving him an oyntment , wherewith they being both anointed , and she having pronounced some words , the Devil immediately carried them from the Countrey of the Lochii , to the Burdegalensian Sands ( which are distant no lesse than fifteen dayes journey , or more ) ; when the man saw himself in company with Magitians , Witches , and Devils , ( in a humane , but horrid shape ) a thing very unusual to him , and in a strange Countrey , he began to blesse himself , and say , Good God , where are we now ? At which words the whole company vanished . Then he understood that he was naked , and was forced so to wander up and down the fields till morning , when he light upon some Countrey-man that set him in his way . And so making the best shift he could , he returned to Lochium , where he accused his Wife positively of all these things before the Magistrate , who commanded her to be apprehended : But she mi●igating the businesse as much as she could , confessed the most part of the businesse , and acknowledging her fault , returned from her wickednesse . ALso some few years since , a woman of great quality at Lugdunum , rose in the night , and taking a gally-pot out of her closet , anointed her self with it , muttering some words withall ; a stallion that lay with her that night , observing her , when he could not see her , rose to look for her ; and when he found nothing but the gally-pot , taken with novelties and curiosity , he also , as he had seen her before , anointed himself with the oyl that was in it , when he immediately found himself to be amongst a great company of Witches and Sorcerers in the fields about Lotharingia , whereat he was much amazed . But in the first place calling upon God to assist him , the whole company disappear'd ; and he , finding himself all naked , returned to Lugdunum , accused the Witch , who confessing all the businesse , was burnt for it . A Thing of the same nature befell a Nobleman of Maldunum , who by some words of a Milner , together with the instigation of his own curiosity , was induced to go amongst a company of Witches to see fashions forsooth ; but when he was among the thickest of them , an extream horrour seized of him , insomuch , that although he did not invoke Divine aid , the devil said with a very loud voyce , Who is this that is so fearful ? And when he sought to depart their company , the Witches all vanished . And when he returned , he intended to discover the Sorcerers , but they fled for their safety . Bodinus Daemonom . lib. 2. cap. 4. WE read in Paulus Grillandus , a Lawyer of Italy , a man very well experienc'd in the facts of Witches and Sorcerers , That there was certain Country-man not far from Rome , in the year of the world , 1526. who when he saw his Wife rise naked in the night to anoint her self , and that thereupon presently she was gone out of his sight , and could not be found in the house , the next day provided himself of a good cudgel wherewith to be labour her sides , untill she should tell him whither , and to what end she so conveyed her self last night , which she presently doing , he pardoned her , upon condition that she would convey him amongst her fraternity . She the next day anointed both her husband and her self , and then they were presently mounted each of them upon a Goat , and so presently brought amongst the murster of Witches . Now his Wife had forewarned the man , he should by no means name God or Christ , unlesse in scorn and opproby to him : when they were thus in the croud , the wife appointed her husband to stand a little aloof till she had saluted the Prince of them , ( who was most magnificently cloathed and guarded about with a great ring of men and women ; all honouring and waiting upon this their Lord ) and that by so doing , he should see the whole of the businesse . When they had done thus , they began a ring-dance , ( which is now taken up among the Countrey-people ) that dancing backwards , they might not see one the others faces : It may be to the intent they might not know , nor accuse one another , if perhaps they might be arraigned in the presence of one another , after : which Triscalanus did , to whom Charls the Ninth gave leave and liberty , that he might discover his fellows . He told him , being in a great assembly of young men , That there were many there that adored and worshipped a Goat in their meetings , and kissed his very posteriours ( or arse-hole in plain English , if you will have it so ) . Then by reason his back was towards them , he not seeing them , they danced together , and the devils copulated together in men and womens shapes . After their dancing , the tables were covered and furnished with meat ; the woman then moved the man to salute the Prince , and sitting down with the rest of the company to the table , seeing the table furnished with meat , he called for salt ; and when salt was brought to the table , before he tasted any thing , he said grace , which being ended , presently men , meats , and table vanished away , and he was left desolate alone , being very cold , and not knowing where he was ; As soon as it was day , he came to some shepherds , of whom being asked , Whether he knew where he were ? He answered , That he knew himself to be in the Beneventanian Earldom , in the royal command of the Pope . These things were done a thousand miles from Rome , from whence travelling , he was forc'd to beg his meat and rayment , and at length coming home upon the eighth day after , poor and lean , he apprehended his Wife ; by whom many more being accused , and confessing the truth , they were all hanged . THere is in the same Author , in the year 1535 , that a young Maid in the Dukedome of Spoleto , of the age of thirteen , said , that she was brought by an old woman into the company of Witches , and seeing the convention of them to be so wonderfully numerous , she cryed out , Blessed God , what meaneth this ? which as soon as she had pronounced , all vanished away ; and the poor girle , being found early in the morning by a Shepherd , told the whole businesse to him , who bringing her home , the Witch was accused by the Maid , and , being found guilty , put to death by fire . THe same Paulus Grillandus in his Book de Sortilegiis writeth , that being invited by a certain Nobleman to the Castle of Saint Paul in the Dukedome of Spoleto , coming thither , he told him of three sage matrons , one whereof trusting in his promise that she might freely speak without danger , confessed that fifteen years since , she was brought by a sage old Woman into the company of Witches , where the Devill being present , obliged them by an oath to renounce God their Creator , Faith , and Religion , and to be faithfull to him , and that with their hands laid upon a book of most obscure writing , he also bound them to some solemn services to him in the night , and that they should whenever he commanded them upon Holidayes , or set dayes , come whithersoever he should conduct them ; the Devil on the other side promised to them mirth and felicity eternall : she confessed further that at that time she killed four men , many Cattle , and brought much hurt to the fruits of the Earth , and if it happened at any time that she came not to their meeting , without she were able to give good reason for it , she was so vexed that she could neither sleep nor take any rest ; when She came to their meetings , She heard the voice of a Man which called the Devill little Lord , and sometimes Mr. Martinetus ; and as soon as ever She had anointed her self with a certain unction , She mounted a Goat that stood ready at the door , and held by the hair and tail ; by which Goat She was suddenly conveighed unto the great coverture of Beneventum , where She found a very great company of Witches and Inchanters . There when She had vow'd allegiance to the Devill , She danc't , sate at Table , and last of all , every Devill concopulated with her , or him they had to their peculiar protection ; and when they had thus done , every one getting upon their own Devills , returned particularly , with the same incredible swiftnesse that they came thither , and that also they did privately at home adore the Devill , when this was all confest , and compared to the confessions of two more there were many others accused who acknowledged the crime , and together with their oyntments and powders , they were all burnt alive . ALso in the third book of Tarquamadas of Spain , amongst others you have this more modern story . That a Magitian being very importunate , at last perswaded a companion of his that he would be a most happy man , if he would but be of his Faith , and come to their meetings . And when he had given him his consent , he on a night took him by the hand , and speaking some words , they were both carried through the Ayre to a great company of Witches in which an incredible company of both men and women compassed a Throne , whereon sate the greatest of the Devills in the shape of a Goat , to whom all of them went to kisse en la parte masuzia quatenta ( which , to those that understand Spanish , is those parts which are not fit to be named in English ) . When this new-comer saw this , he said to his companion that he could no longer patiently behold these things , and presently calling upon God with a loud voice , they all disappeared with a great tempest and Whirlwind , and left him alone there , who was three whole years before he could reach his own countrey again . BOdinus also writeth , That Joanna Halveria , born at Verberium in the Countrey of the Compedoensians , did confesse , that by the decree of the Council , by the confirmation of the Judge Sansifianus his Mother was condemned to the fire , and that he being twelve years of age , was offered by his Mother to the Devil in form of a black man , with sable apparrel , boots and spurs , and a sword at his side , having a black horse at the door , and using words to this purpose ; Behold my daughter , which I have espoused to thee ; and to her , Behold thy Love , in whom thou shalt be happy . And that from that time she renounced God and her Religion , and that he lay with her , as men use to do with women , and she found no difference 'twixt him and other men , but that his seed was cold , and that the Devil once asked her , Whether she would be gravidated by him , which she refused , lib. 2. cap. 7. WEE find in writing that at a great Sessions for examination of the Potezanian Witches , held by Andreas Fertius the Kings Deputy over the Laodunensians , where divers were burnt , out of whose confessions some things follow . Margaret of Bremontinus Wife of Noeles Lavertus , walking with Mary his Mother the Munday next after into the convent at Franquisanum near Lognium , which standeth in a Meadow , her Mother putting a Broom betwixt her legs , and speaking some words ( here omitted ) suddenly both She and her Mother were carried to a place where they found Joanna Roberta , Joanna Guillimina , and Maria the Wife of Simon Agnus Guilelina , the Wife of one Grussus , with whom were six Devills of humane shape horrid to behold , &c. And after some dancing with them , the Devils lay with them , and had to do with them ; and that one that took her to dance with him , after he had saluted her twice , lay with her for half an hour together , and that the seed he spent was very cold . Joanna Guillemina assents with her in these things , confessing that it was very true , that at least half an hour they were in copulation , and that the seed she received was very cold . WE read also in the 16th book of Johannes Meyerus who most accurately wrote the History of Flanders , That in the 1459th year of Christ , there was a very great company of both men and Women burnt in the Town Atrebantium , who mutually accused one another , that they met in the night , danced , and lay with the Devill . Likewise Jacobus Sprangerus , and four of his colleagues also tell us , that from the mouths of many wise and good men , they have been confirmed that many Witches had at the stake in Germany confessed , and in particular at Constantia and Ratisbon in the year 1485 , that the Devill lay with them after they had by his instigation denied both God and all Religion . And that not a few had repented , and turned off themselves from that wickednesse , and confessed that whilst they were Witches the Devill had often to do with them . It is written likewise that very many came , and freely acknowledged , though no man accused them , that they had been guilty formerly of commerce with the Devill being Witches , to these things Spangeus adds , that Witches did very oft copulate with the Devill , in the sight of the Sun , or clear day , and did strip themselves in fields and Woods , and were often seen naked in the fields , and were sometimes taken by their husbands in the manner with devils which they conceiv'd to be men , and therefore they set upon them with Swords whereby they could do no execution upon them . Paulus Gralandus , a Lawyer of Italy ( who knew very many VVitches ) doth declare in his book de Sortilegiis that he was commended by an Abbot of St. Paul's at Rome , in the year 1526. in the Moneth of September , to take cognisance of three Witches , who amongst other things , confessed that every sorceresse had a particular Familiar to commerce withall , in the History of St. Bernard , we read there was a Witch who usually copulated with the Devil ; her Husband not perceiving her , though he lay in the same bed with her . IN the flourishing Garden of Antonius concerning Turquomeda of Spain . I found another History concerning a noble Spanish woman , who related that she was induced by an old Witch when she was eighteen years of age , and from that time she had to do with the Devil ; which was burned alive , and unpenitent , being a Cerdenate . The same doth declare that another did repent , and was put into a Monastery . Adamus Martinus the Laodunensian Proctour of Confession , told me ( saith Bodin ) that he had a Witch of Biebra ( that is a Village two miles distant from Laodune ) in question , in the Jurisdiction of D. Boan , the Captain of the Verumandians , in the year 1556. who was first condemned to be hanged , and afterwards to be burnt ; but she was delivered alive to the fire by the fault of the Hang-man , or rather the just Judgment of God , who did so demonstrate , that the punishment should be equall to the offence , neither was there any mischievous act that did more deserve fire . Therefore she confessed , that Satan ( whom she called her companion ) was wont to have to do with her , and that she did feel his cold seed . WHen I was at the great meetings of Pictavius in the year 1567. performing my office amongst the under servants of the general Proctour , I took two filthy and beggarly Magitians , which did beg alms at a rich mans house ; who being denied , did cast in Witchcrafts , and all the houshold being driven into fury , died mad . Daemonum , libro 3. capite 1. THere was a crafty Taylor at Lutetia a Magitian , who onely touching with his hand , did cure a Quartane Feaver , but he was in no wise cured that would not believe that he could cure him . And there was a certain Italian old woman at Audes curing diseases in the year 1573. who when she was inhibited by the Judge to cure any more diseases , called a Court of Parliament , her cause was pleaded Eloquently , and likewise Learnedly , by D. Johannes Baltruus , Lawyer to plead the cases of the Parliament ; fellow officer with the Lord of Matratius , and my Countreyman ; but it is proved that the means by which she cured , did disagree with nature , as with the Brains of a Cat , which is poysoned ; the head of a Crow , and other such like things ; which things do plainly convince , that it was not done by the strength of the excellent Oyl , or of the healthfull Oyntment ( which many good men , and lovers of the poor do make ) but by means beyond Nature , or by charms of healing . JOdocus Darmudanus doth write in Praxi crim . cap. 37. that there was a Witch at Bruga in Flanders , having the greatest repute of Holinesse , because she could cure innumerable diseases , but first she did take care for this , that they should believe that she could cure them , afterwards she did make known fasting dayes , and commanded that Pater noster should be said divers times , and that they should go to Compostella at St. James's , or to St. Arnolds , but at length she was convinced of many Magicall charms , and deservedly punished . Johanna Harvilleriae , which ( as we said before ) was cast alive into the fire , confessed that she cast in charms , that she might kill a man which had beaten his daughter , but he having excelled her witchcrafts , suddenly felt pain in his loyns , and his whole body . But when ( as she was greatly renowned for the fame of her Art ) it was told the man that the grief could not come to him from any other person , then she promised that She would work means whereby he should recover , and took him into her custody : to that end She did require it earnestly of the Devill by intreaties , and She did labour by many means ( which it doth not concern us to describe ) for his healing , which Satan answered it could not be done . And therefore She saying to him , that for that cause he should come no more to her , the Devil answered her , that he would not come . A little after the sick man died , and the Witch hid her self , but although she was hid , she is found , and suffered deserved punishment for her wickednesse . BOdin writeth that he saw a certain Arvernian Captive at Lutetia , in the year 1579 , sometimes curing Horses and men , with whom was found a very large book , full of the hairs of Horses , Cattel , and other beasts of all colours . This man if at any time he cast his Charms on a horse , he consulted , and having the hair of that so he did cure him , that he might deliver his Witchcrafts to another , but he took no money , and if he did take it , he affirmed that he did not care for it : And therefore he walked about in a very old Cassock , replenished with a thousand patches . But when once he had cast his Charms upon the horse of a certain Noble man , being asked , he cured him , transferring his enchantments upon the servant of the same man : he answered , those that came again to have him cured , that they must know of the Noble man , whether he had rather lose his servant , or his Horse ? In which thing the Noble man being in doubt , and striving to be advised ; the servant died , and the Magitian was apprehended . I Heard from the Lord Turnerius the Aureliensian Counsellour concerning Hulinus Parvus the Aureliensian Materiarius . This man by chance being deadly afflicted by Magick , did take care that a man should be sent for , ( who promised that he would drive away all diseases , being suspected of the Magick Art ) that he might cure him . But he answered that he could not restore health to the man , unlesse he should transfer the disease to his son then sucking . The Parent consented to the murder of his son , to observe the thing , that the malice of Satan might so much the better be discovered . The Nurse having called it to remembrance , fled away with the child , while the Magitian was touching his Father to cure him . The Father being cured by his touch , the Magitian doth require the child to be brought , which being not found , he suddenly cryed out , I am undone , where is the child ? and when he was going away he had scarce put his foot out at the dore , when the Devill kill'd him presently , and his dead carcase was as black , as if any one had dyed it with a black colour on set purpose . I Heard also ( saith the same man ) in the Judgment of a Witch at Nauntes , ( which was accused of casting in charms to her neighbour ) that the Judges commanded that she should touch the woman that was troubled with the charm , which is done very often by the Judges of Germany in the Imperial Camera ; she refused , but seeing her self to be compelled , she cried out , I am undone , and together touched the woman that was afflicted with the enchantment : she recovered , and the Witch being dead fell down , her dead carcasse being condemned to the fire . I received the story from one of the Judges that was at the Judging of him . I Heard also at Tholosa , that a certain Student of Burdeaux , said to his friend , being very sick of a quartan , that he would give his Feaver to one of his enemies ; but he answering , That he had no enemy ; he said , Give it therefore to thy servant . At length , when it was a doubt of conscience to him to do it , the Magitian said , Give it me ; Then the sick man consenting , the Magitian dyed , being oppressed with the Feaver ; and the sick man revived . Bodin . lib. 3. cap. 2. BUt this is no news , and unheard of ; For we read in Gregory the Turonensian , lib. 6. cap. 35. that the Wife of King Childebert , as soon as she heard that her son dyed by a mischievous act , in her feminine fury she commanded a great number of Witches to be apprehended , burned , and put upon wheels ; which acknowledged , that the King's Son was killed by them , that they might save Mummo , a great Magistrate : Therefore Mummo being taken , and put on a horse , he said , That certain oyls and potions wer● given him by the Witches , to procure ( as he thought ) the favour of Princes ; and he commanded the hangman that did torment him , to tell the King , that he perceived no grief from him . Then the King commanded that he should be stretched on the wrack , and sharp points of iron to be put between the nayls of his feet and hands , as it is the custome of punishment in the East , which was without the breaking of members ; the pain was intolerable . After some dayes being carried to his men of Burdeaux , he dyed . BUt Experience doth teach us , that a disease happening by a natural manner , not by witchcraft , cannot be taken away by Magitians . Quaesitor Sprangerus doth bring an example ; when he knew that there was a Counterfeit Magitian among the Insprugensian Witches of Germany , who seeing his poor neighbour to be most heavily afflicted , as if her bowels were incessantly pierced with swords : I will try , saith he , if thou art troubled with charms , and will cure thee . Then poured melted lead into a round iron thing with a hole in the midst , being full of water , and putting it to the sick woman , and uttering certain words , which it doth please me to conceal , he perceived certain Images in the hardened lead , by which he knew that she was afflicted with charms . This being done , he took the husband of the woman with him , and both beholding the upper post of the door , they found a waxen Image set up in honour of a victory , at whose two sides two Needles did stick , with other dust , grains , and Serpent's bones , all which he cast into the fire : But the woman , when she had given her soul for a pledg to Satan , and the Magitians , to whom she had gone for her health , was recovered . OGerius Terrerius , a most learned Physitian , when I was at Tholossa , hired handsome houses , and scituated in a very good place at Bursa , for very little , in the year 1558 , because an evill spirit did trouble the Inhabitants of them , being not right owners ; which he did no more care for , then Athenodorus the Philosopher , who durst dwell in a house forsaken by the Athenians , and the Inhab●tants , because of an empty spirit : But when he heard that thing which he never believed , that he could not go to the Cellar safely , neither sometimes take rest , having admonished Lusitanus a certain Student , to be in the City , who did exhibit hidden things to be seen in the nail of a little boy , he caused that this Student should use his art : But a girle full of knowledge , said , That she saw a woman most exactly adorned with most pretious chains and gold , which did bear a torch in her hand to a certain pillar : and therefore Lusitanus answered the Physitian , that he should take care that the ground should be digged in the Cellar at the pillar , that he might find the treasure . The Physitian rejoycing , commanded it to be digged up . But when he thought the treasure was almost found , a whirl-wind arising extinguished the light , and going out of the vent of the Cellar , brake fourteen foot of the battlements of the walls in the neighbouring houses , part whereof fell together into the porch of the dore , part into the vent of the Cellar ; part upon a woman carrying water , whose water-pot was broken . There was nothing ever after heard of the Spirit . Lusitanus the day after , being more surely certified of the whole matter , said that the spirit carried away the treasure , and he wondred because it did hurt the Physitian , who after two dayes related the History to me . These things were done on the fifteenth day of December , in the year 1558. the Heaven being fair and clear as it is wont to be in Halcyon dayes . And we at the same time saw thorough the battlements of the next house that were cast down , and the porch broken to the Shop . Bodin Daemonomaniae , Lib. 3. cap. 3. MElancthon doth bring a History very like to this : Ten men were overwhelmed by the ruine of the Tower Magdeburg , when they did dig to find treasure ; which Satan had shewed them . Gregorius Agricola in his Book de Spiritibus subterraneis writeth , that at Annaeberg , in that ruine , which is called the Town of Roses , there was a spirit in the shape of a Horse that killed twelve men , and made them withdraw from the mine full of Silver , which Magitians found by the help of Satan . I Heard of a certain Lugdunensian , in the Temple of the Virgin Mary , that there was Campellanus of Lutetia , who with his companions revealed the treasure of Arcolius near Lutetia by Magick-Art : but when they thought to have the Chest in which it was hidden , it was carried away with a Whirl-wind , but part of the wall fell upon him , by which he was made lame for the whole term of his life . And when the Noribergensian Priest had found the treasure by the help of Satan , and long ago was about to open the box , the house was abolished with a fall . I Heard also from a Lugdunensian practitioner in the Law , that he with his companions went in the night , that they might seek out a treasure by uttering Conjurations , and when they began to dig , they heard a voice as it were of a man , which was put on the wheel , most horribly crying to the thieves : so they were turned to flight : but evill spirits in the very same moment pursuing them , slew them even to that house from whence they came , and they entered it with so great a noise that the Host thought it had thundered , and from that time he swore that he would never seek after treasure . Bodin . BOdin also proves by an example that sorcerers can bewitch mens eyes , and move laughter , and make the spectators astonished concerning Triscalanus that Magitian , which said of a certain Curat , all the Parish Priests being present ; See ye that Hypocrite , who feigning to bring a Register , doth bring play-papers ! Then the Curate willing to shew that he brought a Register , he seemed to himself to have play-papers , and whosoever were present , seemed to themselves to see papers , so that the curate cast away his book of account , and went away ashamed . But others coming a little after , gathered up the Register book , being freed from that likenesse of Papers : by which thing it was manifest that Satan did delude men in many things , and also bind fast every ones eyes . For those which were not present at the former action , when the sorcerer cast his delusions before the eyes of those that were present , did see a true book of account , when others on the contrary did perceive but an appearance of papers , &c. THe Germanes being about to search , what Witch had made a horse feeble and decaying , did draw the bowels of another horse to certain houses , and not entring the gates , but a Cellar or Cave under ground , did burn those bowels . Then the Sorceress which had committed that evil , feeling the pain of the Collick all within ; She runneth streightway to the houses , where the bowels were burn'd , that she might ask for a burning cole ; and her pain did cease . But if the doors were not opened , the houses were darkened , ringed with horrible thunder , and threatned ruine , unlesse those that were within would open the door : which Sprangerus writeth , that he observed , and saw in Germany . I Heard from D. Antonius Lonanius , the King 's general Legate , that there was a Sorcerer at Ribemont , who having pronounced certain words , did discover another by a sieve . All the names of those that were suspected were brought , and when the name of that man who was in the fault was brought , the sieve did move uncessantly , and the Magitian accessary to the same fault , came , which being found , the Sorcerer was condemned . Bodin lib. 3. cap. 4. I Remember , that D. Bodin the King 's general Procurator , sometimes related to me , When all his cattel remained in a Village at Moldena , that it was told his Wife , that a certain beast must be slain , which here it doth not please me to declare ; and he ought to hang it with the feet upward under the threshold of the stable , with pronouncing certain words ( which it is not needfull here to insert ) ; this being done , there did none of his cattel perish . Idem . ibid. JOhannes Martinus performing his turn of Ruler of Laodunum , declared to me , that when he was to try a Witch by the Authority of S. Proba , ( for she had tormented a Mason with so great sickness , that his head did hang down almost between his legs , his body being crooked , which evill he did suspect to come to him from the sorceresse ) the Judg having regarded it well , he commanded , that word should be brought to the Witch , that she by no other means could save her life , then by healing the Mason . And therefore she commanded a swathing band to be brought home by her daughter ; she calls upon the Devill , casting her countenance on the ground she muttered certain charms before them all , and delivering the swathing band to the Mason , she gave commandment that he should be washed in a bath , and that which was shut in the swathing band , should be put into the Bath with these words : Get thou gone in the Devills name . She said that there was this and no other means of recovery . These things being done , the Mason was cured . But yet before those things were seen in the Bath , she being willing to know what was in the swathing band ( which she had forbidden to be done ) they found three little corns in it : But the Mason while he was in the bath , perceived as it were three great fishes in it , when he came forth of it , although they did seek them very diligently , yet neither the fish , nor the arm was found . The sorceresse was burned alive , and remained without repentance , Idem . lib. 3. cap. 5. WE read in horto Antonii de Tarquamedia , lib. 3. of a certain Magitian , who said to a rustick man , whom he saw bitten by a mad-dogg , That he was one that delivered from harm , that he might not lose his life . And when he prick'd his nose thrice to let forth blood , he was cured . CA●olus Martinus , Governour of Laodunum , being certified , that a poor woman in the valley ( that was the name of the Laodunensian Suburbs ) was bewitched by a Sorceress her Neighbour , and taking pity of her , he threatned death to the Witch , unlesse she took away the disease from her Neighbour . She fearing , promised to heal her ; and therefore she came to the beds feet , looked steadfastly on the Earth , joyned her hands , called on the greatest Devil with a loud voice ; afterwards renewed her prayers , repeating some unknown words , and delivered a crust of bread to the sick person , which in the same moment began to recover . This being done , the Governour returning home , did appoint that she should be apprehended , and be burned as soon as might be ; but she was not seen in those parts from that time . Idem . ibid. WE shall bring a fresh example from an honourable man , President of Vitriacus Francus , who was assigned to all the greatest meetings of Brusis , in the year , 1577. When we wanted his help , I did earnestly sollicite him , that we might assist each ●ther in the publick burden , lest he should go out of his place before the States were dismissed ; he answered , That he had a certain friend who lay sick to death , he was sent for by him , and was made his heir , he thenceforth was sick five or six years , his members failing him , and therefore his father being advertised , that there was a man in Flanders , who could cure his son , went hither presently : The Sorcerer unfolded the disease of the son ( which he had never seen ) to the Father , and sent him away into Lusitania to another Magitian ( whose name he told him ) living in the King's Court. The Father bearing this patiently , went into Lusitania , where the Magitian said to the Father ( before he did onely proffer to speak ) ; Friend , thy son shall be cured in a short time , go into France , thou shalt find a certain man named M. Benedictus , towards Noviodunum , about 20 miles from thy house , ( but there are many of the same name ) this man shall cure thy son . And therefore the Father wondring that he should undertake so great travail , that he might seek that afar off , which was near , took courage , and went to M. Benedictus . But he said to the Father , Thou hast spent very much labour going into Flanders , and Lusitania , that thy son might be restored , Go , command him to come to me , I am he , that will heal him . The Father answered to these things : Now he hath not gone out of his bed for above these 5 years , and hath not truly the least faculty of moving in him . But at length , with no little trouble , the sick person was brought thither , and he was eased in part , but yet he was not long well . Idem . ibid. JAcobus Sprangerus the Commissioner , to enquire after the crimes of Magitians , by the same argument doth write , that he saw a Bishop in Germany , who being very sick , he knew by an old witch , that he was sick by witchcraft ; neither was there any other way to recover his health , then that the same witch should perish by enchantment , who had cast the charme upon him . The Bishop wondring , sent with all speed to Rome to the Pope Nicolaus , V. that he might get leave to be cured by this meanes . The Pope , which did love him singularly , did grant his request with this small sentence , that of two evils , he should flye the worst . The Letters Patents being brought , the Witch said , Seeing that it pleaseth the Pope and the Bishop , she would perform it . So in the middle of the night the Bishop was restored ; but the Sorceress which had bewitched him , fell into the same disease from which he was freed . But in the mean time , that Sorceress , which dyed , would never consider , but uncessantly committed her self to Satan , to recover her health . IN the field of Poictiers in France , in the year 1571. Charls the eleventh King , after dinner commanded , that Triscalanus ( whom he had pardoned , that he might disclose the partakers of his fault ) should be brought to him . He confessed before the King , and a great assembly of his Nobles , the manner by which Sorcerers are conveyed , their dancings , sacrifices offered to Satan , detestable copulations with Devils , having shapes of men and women : Moreover , he added , That dust was taken by many , with which they killed men , cattel , and fruit . Every one admiring at these his sayings , Caspar Collignius , Admiral of France , ( for he by chance was present ) said , That a youth was apprehended in the field of Poictiers , some moneths before , being accused concerning the death of two Noblemen , he confessed , that he was their servant , and he saw them with dust cast into the houses , and the corn , saying these words : A curse on that fruit , on that house , on that Region : And therefore he having gotten this dust , took it , and cast it into the bed where those two Nobles did lye ; so both were found dead in the bed , but swelling , and very black . The Judges did discharge the boy . Then Triscalanus hearing that , discovered also many things of that kind . But it may be believed , if the King ( whose body otherwise had the strongest joynts and complexion ) had commanded this Prince of Magitians , and his other followers , to be burned together , that God would grant a longer and more blessed life to him for these Judgments . For the Word of God is alwayes manifest unto him , that he who quitteth a man worthy of death , doth return his deserved punishment on himself ; as the Prophet said to King Achab , That he , because he had shewed favour to a man that did deserve death , should dye . Ibid. IT is manifest unto all men , that the man of Rochell , who was wounded to death , of whose health all Chirurgions did despair , was so ordered by the help of a certain Magitian , that he could walk and speak some dayes ; indeed Satan , and not any other , did bear him , that he might shew his power to the Magitians . Ibid. JOachimus Camerarius doth declare in his book , de natura Daemonum , When by chance a certain Butcher went by a Wood in the night , he heard a noise , and dancings ; and therefore having sought the thing diligently , coming , he saw silver cups , which things , ( as soon as the Sorcerers and Devils were separated , ) presently the Butcher took , and the day after brought them to the Magistrate : so they , whose marks were in the Cups , did accuse others , being summoned to the Court , and were all deservedly punished . THere is another more excellent example of that execution , which was made at Pictavium , in the year , 1564. the history of which execution I learned as well from many in the same place , as also from Salvertus , President of the people of Poictiers , ( who was then sent for to hear the Judgment with Daventonius the President of Poictiers , with other Judges ) ; and all in that region know it . Three men with one woman being Sorcerers , were condemned to be burned alive together , when they were proved guilty of the death of very many men and cattel ; dust being brought to them , as they did confesse , by the help of the Devil furnishing them , which they hid under the ground of Sheep-cotts , and the threshold of houses . But they declared , That they were wont to go thrice to the greatest meeting , whither innumerable Magitians came together to a certain cross-way where Feasts are solemnized , which did afford them the use of an Image ; there was before them a great black hee-Goat , speaking to those that were present with humane reason , that they should leap all into the circuit of his embracements ; and then every one with a burning candle kiss his hinder-parts : This being done , the Goat was consumed with fire , of whose ashes every one took , that therewith they might kill the Ox of an enemy ; this man's Sheep ; that man's Horse ; that they might torment this man with feeblenesse , that man with death . Last of all , the Devil with a terrible voice did thunder out these words ; Revenge your selves , or slay : So every one did return by the help of the Devil the same way that they came . The President Salvertus , a most vertuous man , said moreover , that it did appear from antient acts ; for Magitians were condemned for the same cause 100 years before , and by the like confessions ; and that it was done in the same place at the same cross . Two of these did repent , and two dyed in their obstinacy . I Read also a Judgment against the Sorcerers of Potezana , which Adrianus Ferreus the King 's general Vicar imparted to me at Laodunum . In it their confession is after this manner ; That they near Lognium at the Trenquisanian prison , certain words being uttered , were carried away with brooms , and there found others furnished with brooms ready at hand , and with them six Devils , whose names are kept . After that they had forsaken God , they being kissed , adored the Devils in humane shape , but yet having very bad countenances ; and danced , having them in their hands : afterwards the Devils had to do with the women , but they required the dust to kill cattel : Lastly , it was appointed , that they should meet in the same place eight dayes after , on Monday at the begining of night ; and when they had tarried there three hours , they were carried back . BOvinus the Ruler of Gulick , being sent Ambassador to Biturgium by name , among the Blesensians , affirmed , that there was a Witch burned , he being Judge , whom her daughter accused , because her Mother had brought her to the meeting , and gave her to be instructed by the Devil ; She among other wickednesse confessed , that she danced in the circuit of the Goat , and at length she related the several gestures of the multitude at the last time , and in what manner they made use of the dust . This man saith , that he had a child killed by her , another a horse ; and he , a tree . But one being found to have done nothing from that time , received many strokes on the soles of the feet , and was derided by all others ; She also added , That it did behove them to have fresh powder often . Bodin . lib. 2. cap. 4. A Thing like to this , is that which we read in the Judgment of another Sorceress , who confessed , That she could not rest , unless she did commit some evil daily , at leastwise she should break a little vessel ; but when her Mistris caught her breaking her earthen vessel of purpose , then she confessed the matter , and was adjudged to dye , because she said she could by no means rest , unless she had killed a man , or committed a mischievous act . I Remember , saith the same Bodin , That Turnerius a Learned man , an A●reliensian Counsellour , told me , That there was a speech all abroad , and found out true , that the convention of Witches was kept at the Cleriacus , and that Devils declared there , whatsoever was done in divers Nations , because they do reduce the several deeds of men , as it were , into a brief History of all person's actions ; and this is the manner of divination which Sorcerers use . But that Sorceress , whom we mentioned , would not stirr from the sentence given , saying , She did prefer death before so great torments of the Devil , from which she could not be quiet even for a moment . BUt this is to be observed in the first place , That there is no meeting , wherein there is no dancing . So the Witches of Languiana did sing when they were dancing , Har , har , Devil , Devil , leap hither , leap thither , play here , play there ; others said , Sabbath , Sabbath , ( that is ) a quiet holy day , having their hands and brooms lifted upwards , that then they might certainly testifie , with how great cheerfulnesse of mind and diligence they did worship and adore the Devil , as also that they might represent the worship which is due to God. THere is a fresh History of Naturall Witchcraft , by a Neapolitane , who doth declare a thing which he tryed in a woman-Witch , who after she had anointed her self naked , swounding , and void of sense fell down , and being returned after three hours space into her body , she related many things from divers Countries , which were afterwards found true . I Heard from the Turettanian President , that he saw in Delphiratus a Witch which was to be burned alive , therefore she lying down in the fire , saying , Remain ye at home with my body , she was taken away in a trance , and because she understood nothing , her Master smote her with very heavy strokes of a rod , and then also that they might see whether she had departed this life or no , the fire overcame the parts which are most sensible , neither did they any further watch her ; and therefore lying ( esteemed by her Master and Mistris ) dead , she was left there : she was found lying in her bed the next morning . Which when her Master admiring , enquired what had happened to her ? She crying out , said in her own language ; Ah Master ! How have you beaten me ? Her Master manifesting this to the neighbours , a certain man said , It is a Witch : and therefore her Master did not desist till she acknowledging the thing , did make manifest that she had heard the meeting of Magitians in her mind . So moreover , she confessed other offences which she had committed , and she was delivered to the fire . Bodin . in Daemonomaniae , lib. 2. cap. 4. JAcobus Sprangerus the Quaestor , who did examine many Witches , doth write that they did confesse , when they seemed to be taken away by the spirit , yet it might seem otherwise in the body . We have had another example in our memory at Burdeaux , in the year 1571. when persecution was instituted against the Magitians of France . A certain old woman at Burdeaux being a Witch , confessed to the Judges , that she was carried with others , every week where a great Hee-Goat was adored , by which author they did deny God , and did promise that they would serve the Devill , every one did kisse his privy parts , and after they had danced each one did receive the dust . Then D. Belotus , master of the Bills containing supplications , ( when the sorceresse said that she could do nothing , except she was brought out of the Prison ) being willing to try the truth of the thing , did command her to be brought forth ; and when she had anointed her self being naked , she fell down as if she were dead , and void of sense , afterwards coming to her sense and rising after five hours , she declared many things which were found to be so , as she had said in divers places . A certain Earl of the order of men of arms , did relate this History to me , who doth live yet , and was present at that experience . Olaus doth testify that it is frequent in the Northern parts , and that their friends do watch the body of him that is in a trance very diligently , untill with great grief he doth return , and bring with him his ring , letter , or knife , who is absent 300. miles . Idem . ibid. THat judgment of seven Magitians is alike admirable , which I learned at Nauntes in the year 1549. Therefore when they promised that they would shew before many , in an hours space , what was done ten miles in Circuit , they presently fell down dead , and did lye void of sense three hours : arising , they did relate whatsoever they had perceived in the whole City of Nauntes , and a longer Circuit , having observed places , deeds , and men , all which things were found presently . And therefore all they being accused , and found guilty of many mischievous acts , were condemned to be burned . Idem . BAro of Razii ( who at Nauntes being condemned for his Magicall charms suffered punishment ) not onely confessed , that he killed eight children , and deprived others of understanding , and sacrificed his own young son to the Devill , and that in her Mothers womb , that he might gratify Satan as much as it was possible , but also prostrating himself upon his knees in his chamber , did adore Satan appearing in humane shape ; and did sacrifice with Incense to him . Satan did promise many admirable things to him ; and namely , that he should be great . But at length seeing himself Captive , and oppressed with the most bitter evils ; confessed all things , and suffered the uttermost punishment . Bodin . lib. 2. cap. 6. WE read in Sprangerus , when he had intelligence of a certain sorceresse , which he condemned to be burned , that she confessed , ( how she was a Midwife ) that she taking children out of the Mothers Womb , did present them to the Devill by lifting them aloft into the Ayr ; afterwards she put a great pin into their heads , so that the bloud might not run out : then carrying them to be buried , going in the night she digged them up , boyled them in a furnace , did eat the flesh , and did keep the fat for her use . By this means she killed fourty children : she was a Dane at Basilea . CAzereis was a Witch at Tholossa , who having brought the blessed bread to the Altar , went away to drown her self , and when she was brought home again ; she confessed that she infected the blessed bread with poyson ; the bread was cast before Dogs , they dye . She being in bonds , was in a trance more then six hours , void of all feeling ; afterwards rising up , cryed out she was wonderfull weary , and sent back the Messengers from many places with certain signes and marks . When she was near her sentence of condemnation , and Judgment was ready to be past upon her , she called upon the Devill , saying , That he promised that there should come such vehement storms and showers that she might not be burned . But for all that she was not defended from the violence of the fire . Bodinus Daemonoman . lib. 3. cap. 3. NOthing ( saith the same Bodinus in lib. 2. cap. 5. ) is so wonderfull and admirable as the Metamorphosing of men into beasts , and to be turned out of the shape of a man into that of a beast . Yet the truth is , that this is practised among Magitians ; and both divine and prophane Histories do prove it certainly . In the book of Inquisitions against Magitians , which I have often mentioned ; we read of one Statius a certain Magitian that he suddenly and oftentimes flew , and escaped out of the Bernates field , out of the midst of his enemies ( for he had very many ) and he could never be slain ; but when he was asleep , he left two of his Disciples Hippo and Stadlinus which were the chief Magitians in all Germany , who raised tempests , caused lightning and great storms . THere did arise a controversy in the Parliament of Dolensi , and the sentence was published the 18th day of January in the year , 1573. about Aegidius Garnerius , Lugdunensis . Which Judgment is not fit to be inserted here at the present , when Aurelius at Eligium Giberium at Paris with Peter Hayanum , commended to the French Presses ; only we will set down the chief heads of those Articles that he was accused and convicted of . And first , That this Garnerius at Michaelmas time at the wood , in the Chasten●yanian Vines , which are a quarter of a mile from Dolensis Town , took a young wench of ten or twelve years old , with his hands , which seemed like to Wolves feet , and tore her to pieces with his teeth , and so devoured the flesh of her thighs and arms , and brought part of her to his Wife . And about a Moneth after , he got another girl in the same manner , and killed her ; and being about to eat her , unlesse three men ( as he himself confessed ) had hindered him . And about fifteen dayes after he strangled a boy of ten years old , in the Vines of Gredisaniorum , and did eat the flesh of his legs , thighs , and belly . And lastly , He slew a boy thirteen years of age ( being then in the shape of a man , and not of a Wolf ) in a Grove of the Perusan ; and being very hungry ( as he of his own accord confessed ) if he had not been hindered , would have eaten him also : Therefore for these reasons he was condemned to the flames ; The Sentence was put in execution . THere was another Case agitated at Vesontion , made known to , or discovered by John Boinus the Inquisitor , in the year of our Lord , 1521. in the Moneth of December , the cause was sent into France , Itally , and Germany , which Vierius , lib. 6. of Witchcraft , chap. 13. relates at large , but I will run over a few heads of it ; Peter Burgottus , and Michael Verdunus , was found guilty , and confessed that they had renounced God and their Faith , and had given themselves to the Devill ; Therefore Michael brought Burgot in that street of the Carlonian Castle , where each of them had a Candle of green wax burning , with a dull obscure flame ; and so they danced and sacrificed to the Devill . Afterwards they confessed , that anointing themselves , they were transformed into Wolves , running with great celerity and swiftnesse ; then again being turned into men , and a while after into Wolves , and in that shape had copulation with she●Wolves , and had the same pleasure with them as they were wont to have with Women ; Furthermore it was confessed , that Burgottus with seven Wolves feet and teeth , did tear to pieces and cruelly macerate a boy , and had quite devoured him had not some Countreymen driven him away . And that Verdunus slew a young maid gathering pease in the Garden , and was driven away by the Lord of Cunea . And in the last place , that there were four young lasses devoured by them at a certain place and time , whose age they did relate , and that they could destroy men by casting a certain kind of dust or powder . I Remember that D. Bordinus , the Kings Generall Factour , or Solicitor , did tell me of another example that was sent to him out of Belgia , with the whole Judgment , signed by the Judges and Clarks and Notaries ; which was concerning a Wolf that was wounded in the hanch or Thigh with a Dart , which afterwards being turned into a Man laid in his bed with the Arrow in him , and being plucked out , he that was wounded acknowledged it , this was proved at that time , and in that forementioned place , both by his own confession , and by divers other testimonials . JOb Fincelius writeth , that at Padua there was one man fell mad , and his Wolvish feet being cut off , instantly he appeared a man that was stumped , or had his members cut off , by which example ( saith Bodinus ) the Judgment against Witches is confirmed , and a great company of Witches in the shape of Cats were wont to congregate and gather to the Castle , and there were set four or five men , who were set to watch them all night , and then a great multitude of Cats did invade , and set upon them , one of them was slain , the rest were sore hurt , and wounded , but many Cats being cut and hurt , afterwards turned into women , were found to be sore slash't . But because the thing seems so incredible , the sentence and Judgment is mute and silent . Petrus Marmorius in his book of divinations , saith , that he himself was an eye-witnesse of this transformation of Men into Wolves in Lubaudia and Henry Coloniensis in his Vol. de lamiis of VVitches , affirms it for an undoubted truth , and also Ulricus Molitor in his book which he dedicated to Sigismundus Caesar , setting down the disputation that was made before the Emperour , and proves by many reasons , and also by his own experience , this strange Metamorphosing of men into Wolves , and tells of one that was thus transformed at Constance , who was accused , convicted , condemned , and confessing it , was executed . This is shewed in many books that are set forth in Germany , one of which relates that there was a Christian King who was lately deceased , that oftentimes turned himself into a Wolf , that he might be the Prince and chief of Magitians . And the truth is , this kind of VVitchcraft over-spread all Greece and Asia , and some of the VVestern countries , as our Merchants say , that there were some that were put in the stocks , and imprisoned , who turned themselves from the shape of men into VVolves . Therefore in the year 1542. Sultan Solyman , getting invested in the Empire , there was such a company of VVolves at Constantinople , that the Emperour was in arms marching against them with his Praetorian Souldiers , and compelled a hundred and fifty of them to fly , and vanish out of the City , all the people being spectators . Job Fincelius in his second book de Mirabilibus , and the whole Country agree to this . The Germans call these Wolves Werwolf , the French , Loups garous ; Picardians , Loups Warous , as if thou shouldst say , divers Wolves ( for the French put G in the room of W ) the Greeks call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latines , Versipelles , as Plinius ( not Ovid ) writing of this Metamorphosis . Pomponatius and Theophrastus , the chiefest Princes of Philosophers in their age , do confirm that certainly there was such a transformation of men into Wolves . Casper Peucerus , son in law of Phillip Melancthon , writes , that formerly these seemed alwayes but as meer fables and fictions to him ; but at last he was forced to believe that which so many Merchants of good account and credit did confirm in Livonia , many being accused , convicted , and confessed , and so were executed , and therefore he sets down the manner which they observe in Livonia : for every year about the end of December , there was a knavish fellow who did stir up all the Magitians , that they might have a Congregation in such an appointed place , and if they did not appear there , they were corrected by the Devill with an Iron rod , so that the common rout were a great while after their Captain , who marching before , Millions followed to a certain River , and passing over it , they were transformed into Wolves , and would fall upon men and beasts , and brought great detriment to the Country : and twelve dayes after rowing again over the River , they reassumed the figures and shapes of men . I Have oftentimes visited one Languetus B●rgundus , a Learned man , negotiating about important affairs with the Duke of Saxony , and also with the King of France for his Lord and Master : here he toll'd a story not much unlike to this ; He said , That having some businesse with an old man in Livonia , the thing was known amongst the people , I have about me some letters of a certain German , who was a Pensioner of King Henry the second , written to the Constable of France , by which he certifies the Constable ; the which Intelligence was given at Mosch in Livonia : and furthermore he adds , In those Countreys where Herodotus seems to place the Neurians , among whom there were those that could change themselves into Wolves , which was a common and usuall thing in Livonia ; many things which were related by Herodotus , seeming incredible , following Ages have found to be true . And the same Author saith , That there were Magitians , that by certain short sentences allayed that tempest in which Xerxes had above fourty Ships sunk and cast away : And we read in Olaus Magnus , lib. 3. cap. 18. of the Lappi that could sell storms , and calms , by unloosing some ropes , which all Marriners know by frequent experience . WE also read in the History of John Tritemii , in the year 1470 , of a certain Jew , Bajanus by name , the son of Simeon , who when be pleased , could transform himself into a Wolf , and vanish out of sight , and made himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible . ANd it is a wonderfull thing , and yet methinks 't is more admirable , that many will not believe it , when people of all Nations , and Historians with one consent acknowledge and confesse it : not onely Herodotus hath written of it 2000 and 200 years since , and Homer 40. but Pomponius , Mela , Solinus , Strabo , Dionysius . Afer , M. Varro , Virgilius , Ovidius , and sixty other ; and so Virgilius upon this , Has herbas , atque haec Ponto mihi lecta venena , Ipse dedit Moeris ; naseuntur plurima Ponto : His ego saepe lupum fieri & se condere sylvis Moerin . These herbs and poysons cull'd , me Maeris gave , Not a few such the briny Marshes have ; By this I oft Maeris a Wolf have seen , When in the covert woods h 'as hidden been . And taking these , into a Wolf was chang'd , Hiding my self , into Maeris Woods rang'd . But Pliny , lib. 8. cap. 22. wonders , that Authors should agree about this , That men , saith he , should be turned into Wolves , and again return unto their proper shape , we ought to esteem false , or believe all that which we find recorded in fabulous Annals ; this he durst not affirm , fearing lest he should be believed ; for among the chiefest of Greek Authors he bringeth Evanthes upon the stage , who saith , That in Arcadia , there was one of the Antaean Nation that did swim over a pool , and was transfigured into a Wolf , and after some few years coming to the same pool again , and when he did passe over it again , he received an humane shape . And Agriopas , who writ of the Olympionick games , telleth of one Demaenetus Parrhasius , who tasting of the intrals of a boy that was sacrificed to Jupiter Lycaeus , was changed into a Wolf , which M. Varro , the most learned of all the Greeks and Latines , as Cicero testifieth , brings it in for an example , and confirms it for an undoubted truth . Olaus Magnus speaking of the Countries of Pilapiae , Narbonia , Fincladia , and Angermania , saith , These are heathenish Nations , and full of wicked spirits and Conjurers ; And in his History saith , That men are turned into beasts by them : And he that desires more examples , of which there are millions , ( which for brevity sake we will omit ) let him consult Olaus , the Saxo Grammaticus , Fincelius , and William Brabantius ; I passe by Ovid's Metamorphosis , who intermingled many true things with his fabulous stories ; but that which he writes of Lycaon , the Arcadian King , turned into a Wolf , is not incredible ; Territus ipse fugit , nactusque silentia ruris Exululat , frustraque loqui conatur . Affrighted he did fly , run , howl , and walk , But oh alas , in vain he strives to talk ! Obtaining silence in the Country there , As he was mute or silent every where . Neither is that fabulous , which Homer relates of Circes the Witch , and of Ulysses's companions being turned into hoggs , when St. Augustine in Civitate Dei , brings in the same History , ( although wonderful , in his opinion ) and he saith , that story of the Arcadians on the Alps was often in his mind ; that many prating talkative women instructed in wicked arts , would give something in their cheese to Travellers , by which incontinently they would be turned into cattel , that they might bear necessary burdens ; and then afterwards when they had done their work , come to themselves again , as we have shewed before , &c. WE read of a like History to this in William the Archbishop of Tyre ; Sprangerus the Inquisitor relates the same of a young English Souldier in Cyprus , that was turned into an Asse by a Witch ; and when he would have swimmed back unto the Ship where his companions were , he was beaten back by clubs , and went back to the Witch , and was by him so used , untill the Asse was seen in the Church to fall down on its knees , and to do those things which could not possibly be performed by any brute beast , or meer animal ; then they apprehended the Witch which they suspected to have handled him in that manner , and brought her before the Judges ; and after three years was past , he was restored to himself , and she was executed : The same we read in Ammonius the peripatetick Philosopher , that commonly there was an Asse ordinarily at the hearing of his Lecture . NOthing is more frequent and usual in Aegypt , as our Merchants report , and Belonius in his Observations , printed at Lutetia , saith , That there was a Stage-Player , which he himself saw in the Suburbs of Cayxus , a Town in Egypt , who had a Dialogue with an Ass , and spoke with it , and discoursed with it very familiarly ; and he affirmed , that the Ass , as he knew by its signs , gesture and voice , did shew and intimate , that it took wonderfull well whatsoever he spoke to it . And if the Master had commanded the Ass to pick out the beautifullest woman in all the company , and would eye her narrowly in all her parts , and would draw near very boldly and confidently to him , it would make much of him . If the Master had given out , That there should be some barn or granary prepared for his Ass , then it would have shewed a great deal of exultation more then ordinary , and a great many such kind of tricks it played ; and many such like things at large declared in Belonius . I would speak more of them , but I fear that there will be bounds put to them ; and I could not have put them in my creed , had I not been an eye-witness of them amongst the Cayxian people . TO this is added one which Vincentius writes of , in Speculo , lib. 3. c. 109. that there were two guests which were Witches , which sometimes were wont to change men into beasts ; and when they had turned a young man , a Player , into an Ass , who that he might be in his right wits , did shew great sport unto Travellers ; he was bought by a Neighbour with a great price , who said , they would not hold their bargain , nor perform their Covenant , and if he should chance to go to a river , and so escape , therefore the Ass after a few dayes were spent , went unto the next Pool or Lake , and dipping twice or thrice in it , re-assumed its pristine shape . Peter Damianus , a man to be reckoned amongst the chief of his age , when he was diligently enquired of , of the Master and the Ass , and of the female Witches , he confessed it , and of those that saw the Ass turned into his humane shape , it was related before Pope Leo the 7th , and after it was a long while disputed on both sides pro and con , before that Pope ; at last it was concluded on the affirmative part . ANd by this means may that also be confirmed which we read in Lucian and Apuleius Atheisticall men , to be turned into Asses , who said that this happened to the Witches by the Thessalonian women , who therefore were enemies to them that they might know for certain whether this was true or no , for both of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atheisticall and accused of the Magicall Arts. Wherefore Apuleius turns every stone , and useth by all means and arguments in his Apology that he might wash off that accusation of Witchcraft and Sorcery , wherewith he was defamed , &c. Bodinus , lib. 2. cap. 6. OF all the deeds that Magitians challenge to themselves , you shall hardly find any more famous then that of causing Thunder , Lightning , Storms , and Tempests , as the Law had it ventilated , and has found it for certain , and therefore in lib. 5. Inquisitorum , it is recorded , that in the year 1488. in the Constantian Diocesse , there were Storms , Hail , Lightning , and Tempests , which hurt the corn for the space of four miles , the Countrey men in veighing against the Magitians , there were two of them apprehended , Anna de Mindelen and Agne , which were first attached , and when they were examined , they confessed a part , that one day they went into the field with a little water , and although one of them knew not the others mind or Counsell , yet they confessed they digged a little hole , or a little ditch , and that about noon-tide , throwing a little water into the hole or ditch , and stirring the water about , using some certain kind of unknown words , and calling upon the Devill ; then this being done , they both went home , and so raised the Storm : Both of them were burned . THe same Author saith that there was Judgment given out by him against a Witch of the Constantian-field , which when she saw all the neighbours of her Village to be merry , and dancing at a marriage , and taking it grievously that she was not invited thereto ; in the day time she was transported by the Devill to a hill near unto the Village , ( the Shepherds seeing her ) and because she had not water which she should throw into the ditch that she might stir up the tempest ( for she confessed that she observed this ceremony ) she made water , and stirring that about in the ditch , she spoke some certain words ; by and by the Heavens which now were ( as I may say ) all Crystalline clear , were muffled with Pitchy , Jet-like clouds , foul and black masks , and a great shore of hail came quickly upon the dancers in the Village , and the VVitch returned into the Village again , they seeing her , did all verily believe that she had raised the tempest , and laid hold on her , and the Shepherds did give in their testimony that they saw her carried through the Ayr : which she being accused of , and convicted , acknowledged it , and was burned . WE read a memorable History in Pontanus 5. libro , The French of Suetia , besieged in the Neapolitan Kingdome by the Spaniards , when all things were parched with drought and heat , and the French in their battell having a great scarcity of fresh water ; some Priests being Magitians , did draw-about the Crucifix in the Streets in the night time , and with innumerable railings and blasphemies , they went their procession , and threw it into the Sea , afterwards they gave the consecrated host to an Asse , and brought him to the Church-porch , and there buried him alive ; then after some Verses , and horrible blasphemies ( which is not fit to be mentioned ) there came great dashing showers , and made almost a deluge , and so by this means raised the siege , and were freed from the Spaniards , there was one in the year 1557. who threw all his Images and pictures into a Salt-peeter pit ; and afterwards there was abundance of rain . ANd oftentimes Witches kill Cattle by sprinkling a certain kind of powder upon the thresholds they go over , not that the powder can work such an effect , which might rather ( as one would think ) kill the Witches that carries it about them , then those creatures which go over it , especially when the Witches hide it one foot under the ground , but onely the Devill is the helper of it . I have heard of three hundred beasts by this means , which were destroyed in one instant in a Sheepfold of Biturgia , Neither onely doth the Devill exercise his power , not onely in raising of Tempests , Hail , Lightning , and about Corn and beasts , but also upon Men , but chiefly upon wicked men , and those VVitches ( which were burnt at Patavius in the year of our Lord , 1564. which we have mentioned ) confessed that in those conventicles in which they were congregated together , they worshipped the Devill in the shape of a Kid , and when they were about to depart the place , they heard a great voice pronounced by the Kid , Either ye shall be revenged , or else ye shall dye : and so there were many men and beasts slain by him , leaving no other means of preserving life . NIderius writeth , that sentence was pronounced by him against one Stadlinus of the Lausanensian Diocesse , who confessed that seven young Children were killed in the VVombs of the Mothers , and so also brought barrennesse upon all the Cattle that belonged to his family , and being questioned about the matter , gave answer that there was a certain beast , whose name we keep secret , that was laid there by him at the threshold , which being taken away , B●rrennesse ceased in his house . WE read in the Monstreletian History of a short Witch that was taken by a Priest , who had two Toads that she had Baptized , which she used to Magicall uses , which I should esteem as ridiculous , were there not daily examples that confirmed it ; VVhen Sir John Martin , put in stead of the Governour of Laodunensis , condemned a VVitch of S. Proba to be burned , who shook off two great Toads which they found in her Coffers . The Froisardian History witnesseth that there was one Curio with the Suesionians who asked Counsell of a VVitch that he might be revenged of an enemy who counselled him that he should Baptize a Toad , and give it some brave name , and give it the Sacrament ; which he did , and many other things which is not to be expressed here , he confessed . Five Inquisitors after VVitches , declare these things amongst others , that examined a VVitch , which confessed that she put the consecrated bread in a Napkin which she ought to have swallowed down , and hid in the Cup where sh● nourished the Toad and put to it the powders which she had given her by the Devill , and so she muttered some few words ( which is not fit to be mentioned here ) and so sprinked the Sheepfold thresholds over which the Cattle were to passe over the aforesaid powder , therefore she was apprehended , and burned . IN the examination of the Valerian Witches in Subaudia which was Printed stood to be sould ; we read that casting a certain kind of powder upon Plants , they will quickly wither and dye . I have ( saith Bodinus ) in my power some Judgments that are sent unto me by that worshipfull Gentleman , the Lord of Pipemontens de barbu Dorcaea which by a Statute of Parliament 11. of January , 1577. one was sentenced to death by the Governour of S. Christopher , to Sanlisium which decree was confirmed and established , and condemned to be burned , and afterward the Witch confessed that she had killed three men by casting a little powder wrapped in a sheet of Paper , into that place by which they were to journey , and murmuring these words . In the name of God and all Devills , and other Conjuring diabolicall words . Which is not fit to be inserted in this place . NIderus writes , who examined abundance of Witches , that he saw one , who onely by his voice could kill men , and another that did turn up and down , her neighbours Ghost being a horrible spectacle . Anglus also writes ( of whose History we have formerly spoken ) being the Physitian of the Palatinate Princes , that in the year 1539. there was an Husbandman of Ulrichus that was afflicted with such kind of enchantments , Neusessurus by name , thorow whose skin there was an Iron nail strucken , and was so gnawed and tormented in his bowells ; and despairing of remedy , strangled himself , and was anatomized , and cut up in the sight of all the Citizens , and there was found in his body a Staff , four Steel knives , two plates of Iron , and a bottome of hair . And therefore no wonder is it , if the Thessalonian Witch at Pamphila caused a Womans belly to swell and be tympanized , as if she had been about to bring forth three births , and for the space of eight Moneths she carried about her this burthen . In like sort did that Martinian Witch , which killed the German , not by poison , as Tacitus saith , or by a Cocks Egg , but by the help of the Devill . And also that Witch in the Constantiensian Diocesse , that did so puff up a mans body , as though he had the leprosy , and a little after troubled his mind . Sprangerus and other Inquisitors took care that she should be burned . The same Sprangerus relates , he being the cause of it that there was another burnt on the borders of Basil , and Alsatia , which confessed that she took grievously a contumely that was offered to her by a good honest man , a Husbandman , when she was asked what mischief she desired to be done unto that Husbandman that did so reproach her , to which question she gave answer , That she would have his face to swell . Not long after the Husbandman was infected with a Leprosy ; these things she afterwards confessed to the Judge , that she was not able to do such a thing , but that it was done by the Devill ; by which argument we prove that all these things are done by the Devill , who so insinuates and accommodates himself to the wills of men that use him , that whosoever should cure his enemy , should be killed by his sociate or companion . WE also read in Sprangerus's Story , of one Plumberus , a certain Conjurer , who lived at Lendenburg in Germany , whom the Devill taught to shoot at , and pierce a Crucifix with Darts before Venus feasts , by which means using some kind of wicked words , and shooting and darting into the Ayre , he could daily kill and slay three men which he saw and knew , although they were encloystered , and shut up in the narrow circumference of a little Tower , and sometimes did deliberate and consult whether he should destroy them or no. But at last the Countreymen did rear him in pieces , without any Law-like Judgment after he had committed many bloudy murthers : These things were done in the year 1420. Bodinus Daemonom . lib. 2. cap. 8. AT the Pedemontanians , one Caralius by name , who seemed to be an Hermophrodite , and when this Epicaene entred into other houses , and a while after they did kill men ; therefore the Hermophrodite was attached and apprehended , and did discover the conjurations and the conventicles of all the Witches , and many of their diabolical acts , ( for there were almost 40 Witches ) which did anoint the outward handle of the gates to kill men ; this was done , and happened in the year 1536. And the same fell out afterwards at Geneva in the year 1568 , where the Plague raged for the space of seven years , of which there dyed many . Cardan writes , That he saw a certain Witch at Patavia , which quickly kill'd a boy while she only gently touched his back with a rod. Glauca being a zealous Witch of Medea , and the daughter of Creon , King , who married Jason , whom afterwards she slew , who sent her a golden Crown on the Marriage-day ; and when Glauca did set the Crown upon his head , there shined out a flame , by which he instantly was burned , as Euripedes writes in Medea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , Non venenis tuis sed pharmacis , not by thy poisons , but druggs and Medicines . WE have before made mention of a Biebrane Witch , which was burnt at Laodunum , in the year 1556 ; This Witch did debilitate and weaken men , and strangely screwed them awry , and destroyed beasts and fruit ; but at that very instant when she was burned , all these ceased , as we have had intelligence of the Judge who examined her ; besides , the same Judge reported to me , That when the Witch threatned a certain woman , that she should never after give suck , it so happened , that her milk instantly dryed up ; and although she bore many children , yet her breasts were dryed up : but the Witch being burned quickly , her breasts abounded with milk ; I heard this of a certain Nobleman , that her Aunt did put an obstacle , or did cause her to be barren , and bring forth no children ; but when she dyed , she confessed that she might get a place for her children : but after her Aunt dyed , and as soon as the clew of her life was unravell'd , or within a short while after , the Lady was with child , and bore 2. or 3. children after she had been married eleven years . Bodinus . VIerus tells a story of a certain Conjurer which he saw in Germany , who in the day-time , in the sight of the people , ascended , flew upwards towards Heaven ; and when his Wife caught him by the feet as he was flying up , she was taken up together with him , and snatching hold on a Maid , snatcht her up too , and they hovered a good while in the Air , the multitude stood wondring at the miracle . A like Example we read in the History of Hugh Floriacensis , a Mantisconensian Earl , howling with a great voice , O friends , help me , was caught up into the Air and carried away , and wasn ever seen after . The same Vierus relates , That he saw men snatcht into the Air by devils . And it was required of a certain Magitian in Germany , who promised , that he would bring out the Books of Franciscus the first , King , out of the Madrid Tower ; he was transported through the Ayr out of Spain into France ; but for all this nothing was done , which was much feared , lest that they should rush upon the Captain , and break all the necks of the ruinators . So there was a Jewish Magitian , Sedechias by name , who ( as John the Tritemian Abbot relates ) did shoot a man thorough the Ayr , and tore his body , and gathering up his limbs , knit them together again , as did Simon Magus , Nero being present , who did gulph up a load of Hay , with Cart and Horses , and drivers , in the sight of all the people . The End of the First Book . THE VVonderfull History OF SPECTRALS ; AND The several Devices and Delusions of Devils and Evil Spirits . The Second Book . Of Oracles , Prophecies , and Predictions of Devils . TElephus , the King of the Mysons , who did prohibit and interdict the Grecians from descending or going into the lower Countreys , when he obstinately pursued Ulysses amongst the Vines ; but being hindred , he fell upon the trunk or stump of a Vine ; Achilles was a great way off , who shot a Dart into the King's left thigh ; but Peace being made , and the Greeks returning to their own Country , Telephus was a long time afflicted with the pain of the wound ; and when he could not be cured by any means , when he was in great extremity , he was admonished by Apollo's Oracle , That he should make use of Achilles and Aesculapius his sons ; so he instantaneously sailed to Argos , lest he should be denyed of the remedy that was promised him by the Oracle ; Achilles with Machaon and Podalyrius took care of his wound , and in a short space , that which the Oracle did predict came to passe . CRoesu● , the King of the Lydians , when he had parted with o●eson , as Atium , he had another son that was dumb , and for the cure of it , he left nothing undone , no stone was unturned ; and then he sent to enquire of the Oracle at Delphos , to whom Pythia answered : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Thy speechless son , great King , Croesus high race , Wish not his words to hear , thy long'd-for Grace ; One day thy boon shall thee distresse , when thou Shalt have with force what thou requestest now . The event did give credit to the Oracle ; for the Gardi being taken by Cyrus , when a certain Souldier rushed upon the King , his dumb son cryed out with a loud voice , when before he never spoke word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O thou man , kill not Croesus ; so that Croesus by his own fault lost his Kingdom , who by the words of his son , saved his life . Herodotus lib. 1. THe Minyae relate or tell the story about Hesiod's bones , after this manner ; The Plague raging upon Man and Beast , they sent some to consult with the Oracle , who received this answer , That to cease the Plague , there was onely this one remedy ; for if they did but carry Hesiod's bones out of the Naupactian field , into Orchomenium , otherwise their malady could not be cured : And again they asked of the Oracle , In what part of the Naupactian field that should find them ? Pythia gave answer , That a Crow would shew them the place . And when they returned back into their Country , and those that were sent enquiring for it not far from the way side , saw a Crow sitting on a stone , and there they digg'd , and found Hesiod's bones in the concave of the Monument , with this inscription , Pausanias in Boeticis . ATheniensis , the son of Catatreus the Cretian's King , when he asked counsel of the Oracle , had this answer given , That the fates had decreed , that his Father should be slain by him ; and desiring to shun that fate , of his own accord , together with many other Volunteers , went away into the mouth of Rhodes , which is called Camiros Catatreus , by the instigation of his onely son , took his journey into Rhodes , desirous of bringing his son into Creet ; It was night time ere he came into the Island , and there was a fight and a contention rise between his Companions and the Inhabitants of the Iland , Althemenes coming with his help , unwi●tingly he slew his father with a Dart ; for which cause Althemenes being struck with great sorrow , and not being able to bear the Atlantean burden of that grief , he did forsake the company of men , and wandred alone thorow desarts and uncouth paths , and he being spent with grief , dyed . Diodorus , lib. 5. cap. 13. AMphio●'s house being wholly consumed with the Plague , Laius succeeded in the Thebane Kingdom ; he taking to Wife Jocasta , Creon's daughter : and when he wanted children a long while , consulting the Oracle , Whether or no he were to have any children ? received this answer , It was not good for him to have children , because if he had , there would proceed from him a son that should kill his father , and by such an unlucky fortune should contaminate his house ; therefore Laius commanded the Infant that was born , that he should be thrown away , his feet being manacled in iron chains , from whence he was sirnamed Oedipus , from the swelling of the wound : The houshold servants when they did not cast forth the Child which they had given to them , they did delivered it to a certain woman servant , whose name was Polybia ; and when he came to man's estate , Laius appointed and gave order , that they should consult the Oracle about the Infant that was exposed and sent abroad . Also Oedipus being certified by whom he was so exposed ; and going to Pythia , to get intelligence who were his Parents ; so when he met with his Father at Phocidis , though they did not know one another , Laius did very imperiously command Oedipus to give him the way . Oedipus moved with anger , slew Laius , not knowing he was his Father . Diodorus , lib. 4. cap. 6. PArysadas , the King of the Bosphorean Cymmerians , had three sons , Eumelus , Satyrus , and Prytamis , who when their father was dec●ased , strove and contended for the Kingdom ; Eumelus by the help of Ariapharnis the King of the Thracians , slew Prytamis ; Satyrus oppugning the Palace , received a wound in one of the muscles of his arm , and so perished by it ; therefore Eumelus being possessed of , and invested in the Kingdom for five years space , by a strange accident was slain ; for when he returned home to his house out of Scythia , he hastened to a certain sacrifice , where there was a Chariot running to the Court , and it was carried upon four wheels , in which there was a Tent or a Pavilion , the horses were affrighted , and so carried him away ; When the Chariot-driver could not hold the reins , the King fearing lest he should be cast into ditches , endeavoured to leap out of the Chariot , and his sword being involved and sticking in one of the wheels , he was cut with it , falling cross upon it , and so was slain instantly . It is also reported , that Saty●us was warned of the Oracle , that he should have a care of a Mouse , therefore he suffered none of his Subjects to take that name , and ●●d much in fear of houshold-mice , and field-mice , and gave warning that the boyes should kill the Mice , and stop the holes that they might not enter into the Rooms : At last he ended his life , being wounded in a muscle of his arm . Eumelus asking counsel of the Oracle , received answer , That he should have a care of those things that he had carried to his house ; therefore he would not rashly enter into his house , unless first his young men had viewed the top and bottom of it ; but when he was slain by reason of the Chariot wheel , because of the Tent that was carried in the Chariot , they all thought that the Oracle was fulfilled . Diodorus Siculus , lib. viges . CTrus the King of the Persians marching to Istrum against the Massagetes and Essedonas , he consulted Orpheus's head in Lesbo ; and asking the Oracle , of the event of the Wars ; had this answer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Similem exitum , ut ego , habebis , Thou shalt dye the same death that I dyed of ; the event gave credit to the Oracle : for Cyrus was slain by Tomyris the Queen , who cut off his head , as Orpheus's was by the Thracian Menadians . Philostratus testis . POlycrates the Samian Tyrant , after he had taken the Rhene Iland , and consecrated it to Apollo , there was set up gallant Playes at Delphos ; and also sent to consult Apollo's Oracle , Whether he should call those Playes Delion , or Pythian ? The Oracle answered , They shall be both Pythion and Delian Playes to thee ; intimating , That he should soon dye ; and therefore it was made a Proverb . THere was a great slaughter revealed unto Julius Caesar , by many evident and wonderful Prodigies ; for a few moneths before that time , when the Husbandman by the Julian were brought into the Capuan Colony to cast down the old Monuments , to build new Villages ; and they did it more accurately , in that some Antiquarians that searched , found some brazen Tables in a Monument , which did give notice to them , that Capys , the builder of Capua , was buried there ; and there was found there that brazen plate , in which was written in Greek this sentence ; When the bones of Capys shall be discovered , then shall it come to passe , that one of Julian - blood shall be slain by the hands of his Kinsmen . And presently after Italy was punished with great slaughter . And lest that any should think this thing fabulous and commentitious , the Author of it is Cornelius Balbus , one of Caesar's Favourites . Suetonius . TItus the Emperour had this of the Oracle , He should dye in the same manner that Ulysses perished and dyed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Sea ; Ulysses was slain by his son Telegonus , by a Wray-spear , that is , by a weapon of that fishe's bones , instead of an Arrow ; And so Titus was kill'd by his brother Domitian with the poyson of a Sea-Hare . Coelius , lib. 26. cap. 30. JUstinianus , the Roman Emperour , about the year of our Lord , 533 , sent one Mundus , a Captain , into Dalmatia , against the Ostrogoths , who inhabited Salonas ; And when he went out with his son Mauritius to behold the Camp , he was slain by the Goths ; and so fulfilled the Oracle , and freed many from their fear . But there were some who said , That there were some Prophetical Verses pronounced by one of the Sybills , whose opinion was , that Mundus was to perish with his issue , where at length Africk was to be taken by the Romans ; But then Justinian did restore Africk to the tame Vandals : This Prophecie of Sybill did much perplex and affright many men , who did expect , that there would a suddain destruction come upon the whole World : But the event , death , and end of this Captain Mundus and his son , did shew , that such like Prophecies were obscure and ambiguous , and how fallacious the Artificers of Magick were . Aventinus , lib. 3. Annal. Bojorum : et Johan Magnus , lib. 10. cap. 14. MAnuel Comnenus hoping that the thred of his life should be extended , did put himself into a Monasticall habit , so that he ended both his life and his reign together ; who had reigned eight and thirty years , excepting three moneths ; to which continuance of the Empire , that old Oracle seemed to allude , — Tui prehendet , — te Postrema nominis . viz. The last part or syllable of thy name will put Finis to thy life . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last syllable of the name of Manuel , with the Greeks , doth comprehend or compleat that number . Nicetas , lib. 7. XErxes beginning War with the Grecians , when he was vanquished and overcome at Salamina , he constituted Mardonius , that he should prosecute the Warr in his name ; But when he little availed and prospered at the Plateas , when he fought and flew , his fame began to be mute ; Mardonius left a great Treasure in the Tent which he had buried in the ground : Polycrates the Theban , enticed with hope of it , did buy the field ▪ But when he had a long time made scrutiny and search for the Treasure , and yet did not find it , he consulted Apollo's Oracle at Delphos , by what means he might find the Treasure ? Apollo answered him in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Turn every stone ; And when he did so , it is said , that he found great store of gold . Erasmus in Chiliadibus . AFter that twelve Kings had created Setho to be King of Aegypt , and making a strict covenant between themselves that they should not entrench one upon another , and so by a sure conspiration did rule Aegypt : but in the mean while , it was known by the Oracle , that he that should sacrifice or offer in an Iron vessell should only obtain the Egyptian Empire . Not very long after , it came to passe that when by chance , when all the Kings stood in Vulcans Temple in the manner of sacrificers , the chief Priest of the Temple , numbring each of them , except Psammetichus who stood in the last place , took the Phiall , and offered ; and he being compelled by necessity , took off his Helmet , and sacrificed therewith , then he bore his Censer as the rest of the Kings did : the thing being minded , and observed , incontinently they that stood by , remembred the Oracle , and consulting together , they judged Psammetichus to be worthy of death . But by chance it happened to be known . The greatest part of the Kingdome being shaken off , the other Kings did relegate and dismisse by their Law , another part of them into the fenny part of Aegypt , and that the rest should abstain from that : Psammetichus did take very ill that ignominy , and underhand took private counsell how he should revenge that contumely : therefore in the interim it was told by the Oracle out of Latone , which was in the Buti City , accounted the truest of all those that the Aegyptians had , that he should use the help and aid of the brazen men that should issue out of the Sea , and that they should vindicate Psammetichus , and inthrone him in great dignity . Not much time was spent ere that the Jonians mixt with the Carian viewing all the Sea-cost thereabouts , that they might rob thereabouts , and being driven by Storms and Tempests , did voluntarily steer their course into Aegypt : therefore one of the inhabitants seeing them land , and come on shore , affrighted at the uncouthnesse and strangenesse of the thing , being full of fear , related it to Psammetichus that the brazen men were come . For the Aegyptians , untill that time , had never seen an harnessed Souldier , then he perceived that the fatall time was come ; and quickly he entered in league with the Jonians , and with their companions , and got them on his side , for the appointed war with many promises ; and Psammetichus aided with these helps , quickly destroyed the Kings by whom he was relegated and dismissed , and all the Countrey was yielded to him . Sabellicus lib. 4. Ennead . 2. ex Herodoti , lib. 2. MAnuel Comnenus Emperour , having a Son born , that he might make his birth-day more famous , did entertain his noblest Citizens ( as the custome was ) with a sumptuous feast , carrying boughs in their hands , and called his Son Alexius , not onely that he might honour him with his Grandfathers name , but for the Oracles sake , who by ambages and doubtfull speeches gave answer that so long the stock of the Comnenian family should endure as the name did comprehend the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per A. Alexius ; per J. Johannes ; per M. and A. Manuel , and his son Alexius , not obscurely did signify . Nicetas lib. 5. THe Countrey of Baeotia being spoiled and devastated by the sury , violence , and war of the Thracians , they who over-lived the slaughter , went into the innermost concavest den where the Oracle was , That there they should take up their seats , where they should see the white Crows . By and by in Thessaly near the Pagaeatican promontory , when they were objected there to their sights , there were discovered to be white Crowes , which being wet in Wine , the boyes sent out de-albifyed and anointed with brine or plaister . Coelius , lib. 57. cap. 11. WHen the Teu●ri-Cretensians sought themselves out new habitations , and asking advice of the Oracle , received this answer , That they should there fix their station , and inhabit where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , terrae ●ilii eos adorirentur , where the sons of the Earth should set upon them . They wandring about Mysta and Cili●ia , at last came into Troy , where they fell asleep ; then a great company of domesticall mice did eat and gnaw the strings of their Bowes and Shields , so that when they awaked and rose up , they could make no more use of their Bowes , therefore they thought that the Mice were the Enemies that were foretold to them by the Oracle ; and sate down and lived in that place , and builded the Town Sminthe , because the Cretans call mice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eustachius , Iliad . THe Phrygians being carried by Aeneas their Captain into the Laurell field , were not willing to go any further , but listned to the Oracle , that it might shew them some future events , and contingencies , the Oracle told them , That there they were to have their permanent dwellings , where for hunger they should be driven to eat their Tables : Which not very long after their repulse hapned , and then they remembred , and made themselves bread-trenchers , which was for their meat , that for want of it they eat ; and then there was a cry from one to another , that now they were destroyed , and dead men because of their errour , for there should they have their Mansions and dwellings , where they should eat such kind of Tables for want of meat , which words were received with favour and consent by all them that stood about . It is not very evident where they rejected that answer of the Trojan : some think at Dodonaeum , others in the Tent Cottage of Ida in Erythris , which Sybill did inhabit , a Maid-prophetesse and dweller there . It is also said that the Trojans were commanded to sail to the Western Countries untill they were driven into that place where they should be forced to eat their Tables for want of bread . And when that happened they knew that time was come that they should end their wandring , and that they were arrived at the fatall land . Sabellicus , Lib. 7. Aeneid . 1. THe Lacedemonians were led into the Tarentine Colony by their Captain Phalanthus , a Spartane ; the Oracle at Delphos predicted , that when he did observe rain under Aethra , then he should be Master or overcomer of the field and City . But when he himself by the clew of his own reason , could not trace out the meaning of the Oracle , neither knew what it meant , nor consulted any interpreter , he made ready his Navy to go into Italy ; and there when he had overcome the barbarous Nations , and neither could compasse field nor City when it came into his mind , that it was utterly unpossible that that which the Oracle said should be , and began to suspect it , whether it was the voice of God or no , because it could never come to passe that it should rain , when it is a pure Crystalline serene Heaven , which the Greeks call Aethra ; His Wife very lovingly did comfort him by all means , who did so despond and despair , and sometimes leaning his head upon her knees , and killing flies , her tears for sorrow of heart , and the hard fortune of her husband , trickled down , that her hope was so frustrated . Wherefore opening the sluces and floud-gates of her eyes , she did bedew and wet her Husbands head ; then were the knots of the Oracle unloosed , for the name of his Wife was Aethra . Therefore in that very night which followed that day , he took the City , and a rich Sea-Town of the Tarentines . Pausanias in Phocicis . COdrus , an Athenian King , sprung out of Thrace , when the whole Attick Region was destroyed with the Peloponnesian Warr ; he advising with the Oracle , had this answer , That they should be Victors , whose Captain perished by a warlike hand ; therefore putting off his Kingly regal habit , he was like to a common Souldier , and offered himself to the force of his enemy ; and one of the adverse Souldiers struck him with his weapon , and so he voluntarily run upon his own death ; and was willing rather to perish himself , then that the Athenians should perish . Cicero in fine lib. 1. Tusc . quaest . et lib. 5. de finibus . WHen Xerxes made War with the Grecians , the Lacedemonians enquiring of the Oracle about the event of the Warr , they received this answer from Pythia , That the Athenians were to be overcome by the Persians , but that the Spartan King was to be kill'd in the field . Mardonius saith , the Athenians being relinquished and left , three hundred of the Lacedemonians were slain with their King Leonidas . Herodot . lib. 8. THe Romans making Warr against Pyrrhus the Epirotes King , Paulus Aemilius received this answer from the Oracle , That he should be the Victor , if he should build an Altar in that place where he saw a man swallowed up in his running . A few dayes after he saw Valerius Torquatus swallowed up in the ground ; and therefore he built an Altar there , and got the Victory , and sent an hundred and sixty Elephants to Rome , carrying Towers on their backs . Plutarchus in Parallelis . IN the Cimbrick Warr Batabaces came to Pessinunte , being Priest to the Mother of great Idaea , he brought the Goddess out of the Temple , to declare Victory to the Romans , and of the great glory and credit of the Warr which was to come : And when the Senate was agreed on it , and for Victory sake had determined to go to the Temple of the Goddess of Victory ; and when he was comeing ●or●h to make his Oration to the People , that he might declare these things to them , A. Pompeius , the Tribune of the people , did hinder Batabaces , calling him a deluder , a deceiver , and pluckt him out of his Pulpit with great indignity , when the thing it self spoke for it , and commended his words ; and when Pompeius returned home with whispering and muttering speeches , such a Feaver bore him company , ( as every one knew ) that he dyed within seven dayes after . Plutarchus in Marii vita . WHen the Vejentes in a sharp and long Warr were driven within the City Walls by the Romans , and yet the City could not be taken ; and the delay did seem no lesse burdensome and intolerable to the besiegers , then to the besieged , the immortal gods by a wonderful miracle did make way for them , that they might accomplish their desired Victory ; on a suddain the Albane Lake or Gulph not being at all encreased by any showers from Heaven , neither had it any addition from any inundation from earth , did overflow its banks ; and for inquisition sake to know the reason of it , Ambassadours were sent to Apollo's Oracle at Delphos , to know the reason of it ; They received this answer , That the water of that Lake should be diffused thorough the fields ; for so even should the Vejos be over-run , and brought into subjection by the Romans : And before the Legates might proclaim or declare , a Southsayer of the Vejentians was taken by a Roman Souldier , ( for they wanted Interpreters of their own ) and he was brought into the Tents , and did prophesie and predict : Therefore the Senate being warned by a double admonition and prediction , almost at the same time did obey the Oracle , and was possessed of the City . Valerius Maximus , lib. 1. cap. 6. WHen the Dorienses did often attempt to take Elea against Augea's posterity , whose King was then Eleus , they were commanded by the Oracle , that when they sailed back again , they should make Trioculus Captain ; And by chance Oxylus met him sprung out of , and begotten of Aemon of Thoas his son , being a banished man in Aetholia , playing in the Sun , unwittingly he kill'd a man ; And when he had blinded a Mule of one of his eyes , Orespontes ingeniously conjectured , that the Oracle belonged to Oxylus , therefore the Captain being elected , they passed to Peloponnesus in a ship ; for he conceived , that by a Foot-Army they could not attempt to break thorough the straits ; so the Dorienses obeyed , and they presently got Elea. Pausanias , lib. 5. THe Lacedemonians were alwayes overcome in Warr by the Tegeans : they asked advice of the Oracle , How , and by what means they might so please their gods , that they might overcome the Tegeans ? Pythia answered , That Orestes the son of Ag●me●non , his bones were to be brought to Lacedemon ; and they doubting and being uncertain of the place in which they were hid ; The Oracle answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this purpose : There 's an Arcadian liveth in a Cot , Where wind is by two hulls together got , Where type on th' antitype , one dint is set Upon another , where lye bury'd yet The spoyles of Agamemnon : if that ground And Cot thou purchase , there they may be found . When no man could understand the Oracle , Liches , one of the benefactors of the Spartanes , came to Tegea , and sitting down in a Brazier's Shop , wondred at his works . To whom the Smith said , Why dost thou wonder , O thou stranger , ( saith he ) at these ? thou wouldst much more wonder , if thou shouldst see a Sepulchre which I have found , by digging a Well under ground , in which I saw bones seven cubits long , which I again buried in the earth . Then Liches instantly call'd to mind the Oracle within himself , and conceived , that those two winds which the Oracle had spoken of , were the bellows of the Smith ; and that the anvil was an antitype : for he was to suffer in rowing back ; and that the hammer was a sign or emblem which struck the Anvil , of evil , first passive , because it suffers from the hammer ; afterwards also active , because it was invented for mens destruction . And Liches ruminating with himself , did communicate this thing to the Lacedemonians , and feigning an escape , returned to the Tegeans ; and he bought the skeleton , of the Smith , and privily carried the bones to Lacedemon : And then it came to passe , that the Lacedemonians overcame the Spartanes in Warr , almost at that very same time in which Cyrus took the Kingdom from Croesus . Herodotus , lib. 1. IN the reign of Tiberius the Emperour , there was an Oracle given out at Rome , in these words ; Bis ter trecentis circumvolventibus annis , Seditio perdet Romanos . Ere thrice three hundred Snakes incircled bee , Rome by Sedition ruin'd you shall see . Which they did think came to passe in Nero's time , which fell out near that time ; the people repeated these words , when part of the City was wickedly burnt by Nero ; Nero to pacifie the people , said , That there was never such words spoken : Which done , the people sung this Sybills verse , Ultimus Aeneadum matrem necat Induperator . The last of the Aenea's Family shall kill his Mother , he being Emperour . Which happened ; and whether it was an Oracle from God , or from a prophetick spirit that was amongst the people , or by a guesse that they had from the state that things was then in , I know not ; for Nero was the last of the Julian-Family , which sprung from Aeneas which ruled . Xiphilinus , in Nerone . A Little before the coming of the Spaniards into America ; the King of the Island which , after the name of the Finders , they called Hispaniolam ; he consulted the Idol of Zemus , and religiously underwent a Fast for five dayes together , also much whipping , that he might know what would become of his Kingdom . The Devill answered , That there were bearded , which should be armed men , that should take away the Kingdom by force , and that by one fatal blow , they by their swords should anatomize many bodies , and that they should oppresse the Inhabitants by cruel servitude . The King hearing the words of the Oracle ; and that he might appease the wrath of the gods , he epitomized and comprehended in a verse which they call Arentum , which he would have to be sung at their Festivals , with solemn ceremonies ; therefore many of the Inhabitants when they saw the Spaniards-first come into the Island , they consulted how they might escape , remembring the Oracle . Petrus Cieza , tom . 2. rerum Indicarum . cap. 33. SArdanapalus , an Assyrian King , was besieged by Arbaces a Mede : ●n the City of Ninus , there was an Oracle given to his Ancestors , That Ninus could never be taken , unless the Enemy should make a River to the City , which he verily believed could never be taken ; and therefore he thought he could bear out the siege , and also expected aid to come to him . When he had held out the siege for the space of two years , by lethargiz'd and idle besiedged persons the River by continual showers did flow to a very great heighth ; and when it had deluged a good part of the City , and had cast and thrown down the Walls for the length of twenty furlongs ; The King thinking the time of the Oracle was come to passe , despaired of remedy ; and lest that he should be taken of the enemies , he burnt the Palace : Arbaces creeping thorough the ruines of the walls , was made King. Diodorus , lib. 2. cap. 7. THere was an Oracle given to the Poet Hesiod , that he should have a care of the Temple of Naemean Jupiter ; when therefore he took his flight from Nemean at Peloponnesus , by chance he came into Oeneon of Locris , where there was a Temple of Jupiter Naemean ; and being in that place , unawares he was slain by Amphiphane and Ganetor , the sons of Physigeus , because they believed their Sister was deflowred by him , and that Stesichorus was sprung from him by that illegitimate means . Thucyd. apud Gyrald . Dial. 2. hist . P●ët . EPaminondas the Thebane received this from Apollo's Oracle at Delphos , That he was to have a care of Pelagus , which he thought was to be understood of the Sea ; wherefore it was his greatest care , lest he should be carried or transported any where by Galleys , or by any other vessel : But the Devil had forewarned him , not that he should avoid the Sea , but a Grove that he was to eschew at Mantinea , whose name was Pelagus , where he dyed . Pa●sanias in Arcadicis & Suidas . THere was an Oracle also given to Cambyses , a Persian King , out of the City of Latona of Butus , that he was to yield himself to the fates in the way to Ecbatanis ; he understood it of Ecbatana of Meda ; but when he was in Syria , after the death of Apis the Egyptian god , he got upon his horse , his sword was naked , wounded the King in the thigh , tormented with fear and grief ; and he asked What was the name of the next Town ? and when he knew that it was Ecbatana , he did acknowledge his errour , and dyed despairing . Herodotus lib. 3. PYthia did prophesie and predict the death of Philip King of Macedonia , in this manner : — Taurus adest , & finis adest , ferietque minister ▪ Et Graecis pariter , O utinam fierem Jovis ales in aethere juxta Thermodoontis aquas , procul ut bella horrida ab alto ▪ Despicerem ; victus flet at hic qui vicit obivit . A Bull being present , thy end 's not absent far , The servant o're the Greeks shall domineer ; O that I were Jove's Bird eagling on high , Towring alwayes near to the azure sky , O're Thermodonian waters for to see Such crimson and such scarlet Tragedie , Where conquer'd shall bewail with weeping eye , The Conquerour conquer'd , by the fates shall dye . This doubtfull speech King Phillip interpreted on his side , and thought that it was predicted by the Oracle as though Perses were to be sacrificed in the manner of a sacrifice . But the meaning was far otherwise which signifyed quite contrary , to wit , Phillip being amongst a great company of men amongst the sacrifices where there ought to be a crowned Bull sacrificed , and therefore he was very glad , and sacrificed joyfully , supposing afterwards to have his tutelar Gods to help him to bring Asia under the dominion of Macedonia , and when he offered great oblations in honour of the Gods , and his daughter Cleopatra , which came of his Wife Olympias , was espoused to Alexander the King of the Epirots his Brother , he commanded that the Marriage should be celebrated in Aegis the City of Macedonia , and many out of all the parts of Greece flocked to that jolly wedding , and magnificent consorts of Musick , and contention in it , and also a great feast made to receive the friends and guests , he in the midst of the ceremonies invested in a white garment , was slain by Pausaunias one of the guard , at the Thermodonian River near Chaeronea , where a little while before he had got a famous victory of the Grecians : for Pausaunias took hainously that he was complained of for ravishing of Attalas the Neece of Olympias and was of●en derided of the King for it . Diodorus lib. 16. & Pausaunias in Arcad. THe same King when he had consulted the Delphick Oracle what he might do that he might come and attain to a full and perfect age ; Pythia commanded him that he should avoid Quadrigas , which he understood , was meant a Cart drawn with four horses ; which hearing , he gave order that all Carts throughout his whole Kingdome should be removed , and would not go into Boetia , which was called Quadrigas . At the last he was slain by Pausaunias , who carried a Cart and four Horses engraven in the hilt of his Sword. Valerius Maximus , libro primo . Cicero de fato . Plutarch , in Alexandro . Others say , that when he encircled and rid about the Thebane Marsh , which was called Currus , he was slain . AESchylus the tragick Athenian Poet , was told by the Oracle that he should dye by a blow ; therefore being a banished man in Sicilia , he did eschew roofs lest he should be oppress'd by their ruine , or knock't on the head by their fall : but it hapned that sitting on a stone in the Country , with his head uncovered , and an Eagle flying on high called Morphos , ( whose sole property it is to break the Sea shell-fish ) and being hallucinated and deceaved by the whitenesse of his bald pate , thinking it to be a chalky stone , let the shell-fish fall upon it , to have the shell-fish broken , and so Aeschylus perished by that fall and stroak . Idem . lib. 9. cap. 12. DAphidas the Sophister , when he Ironically had consulted the Delphick Oracle , whether he might have an Horse upon which he might be carried ; The Oracle answered that there might be found one , but that he should be so troubled and vexed by it , that he should dye . A while after he went to Attalus the King , whom he had formerly offended , and was apprehended , and so precipitated , and cast down from a stone , was called Equus . Cicero de fato . Et Valer. Max. lib. 1. de Miraculis . WHen Dionysius the Seniour , Tyrant of Syracusa , acted a Tragedy to the A●henians in their Bachanalian feasts , and when he by all their suffrages and voices was declared Victor , one of the Queristers or chanters of the Musicall company , thinking that he should have some great reward if he were the first Messenger that should relate the Victory , sailed in all haste to Corinth . And there found a Ship that was to go to Sicily , and boarding on it with prosperous winds and gales sailing to his desired Haven , and arriving at Syracusa , and then incontinently related the Victory to the Tyrant , and was gratified with great rewards . Dionysius was exceeding glad of the news , and offered gratulatory sacrifices to his Gods , and celebrated great feasts , banquettings , and Bacchanalians ; and when he had invited his friends and familiars indulging and overcharging himself with too much wine , fell into a grievous sicknesse by reason of his too much gulphing of Wine . But when he was told by his Gods that he was to dye , when he had overcome his betters . He taking the Oracle in this sense , to wit , as having reference to the Carthagenians , that they were better , stronger , and more warlike men then he . Wherefore having many conflicts , bickerings , & skirmishes with them , if the victory seemed to hang in equilibrio , i.e. eeven ballance , or rather his side was likely to have the Praestat , he was wont to make the two Wings of his army to fly away and to be ore-come of their own accord , least he should seem to overcome his betters , but yet for all this Matchevilian Policy , he could not escape the sentence which the fates had determined against him . But being an indifferent good Poet , was adjudged by the A●henian suffrages to overcome better Poets ; therefore the truth of the Oracle being in some measure accomplished , and fulfilled , the term and date of his life ended . Diodorus , lib. 15. ALexander the Epirot's King , being called into Italy by the Tarentines , and by the lots of the Dodonean Oracle , he was warned to have a care of Atherusia , and the City of Pandosia ; for there he was to yield himself to the fates , for this cause he sent betime into Italy , that he might keep a distance from Pandosia a City of Epirus , and Acheron its River , which the Thesprotian bosome received , it flowing out of Molossis , standing hellish black jet-like pools and bayes . But no humane providence or foresight could eschew fatal necessity , which for the most part rushes soonest into that which is aimed most to avoid . Oftentimes Alexander had overcome the Brutians and Lucans in battell , and had taken many of their Cities . In the mean time , he had fortified and strengthened three Monuments not far from the Pandosian City , which did grieve and molest the borders of the Lucans and Brutians , and did grievously oppresse the Countrey thereabouts . But continuall showers did so deluge and overflow the fields that lay between , and so the army being parted into three , could not get help from any other . Alexander , not being able to get supplies , made two Bulworks or Castles of defence , therefore they environed with their siege , the Captain parting with , and losing a great part of his riches and provision : There were of the Lucans exuls and banished men about Alexander 200 ; by this means , they with their party promised that they would bring the King into their power , either alive or dead . Therefore the King daring to adventure , broke through the midst of his enemies with his out-spread waving hands and arms , and killed the Captain of the Lucans , fighting with him hand to hand , and gathering together his army into one , he with a full body came to the River , the strength of whose Tide a little before had broke down the bridge , and when he consulted of an escape over it , being not fathomed by him , and his Army being tyred out , and by chance one blab'd forth the name of the River , which was much hated by the King , and so exclaimed and cryed out , Art thou called Acheron , which being known , he made a great haesitation whether or no he should passe over the River : and when he so delayed , one Sotinus a servant , gave warning that the Lucans did seek places to lye in wait for them , and when the King thought that they were ready to rush upon him , with his naked Sword , he leapt into the River . A Horse on the overthwart bank stood to receive him ; which when one of the Lucans had wounded him with casting a Dart , and the streaming Tides carryed him down ( his Spear sticking fast ) towards the enemies Camp dead , and they tearing it to pieces , and cutting it in the midst , one part they sent away , the o●her was kept for to be mocked , which they a long while battered with stones and darts , and at the last they delivered it to a Woman , that she might keep it to be a ransome to redeem her Husband and children which were captives on the adverse party , and they sent away the bones of the burned body to their enemies at Metapontus , from whence they were further sent to Cleopaetra , and to her sister Olympias , the Mother of Great Alexander . Strabo ▪ lib. 6. Valerius Maximus , lib. 1. THere was an old Oracle came from the Altar of Jupiter Ammon , concerning the death of Annibal the famous Carthagenian Captain . Lybyssa corpus teget tuum . Lybyssa shall be thy grave . Anniball did suspect Africa , and that his buriall should be in Carthage , and thought he should end his life there , for there is a fabulous place of Bythinia : beside the Sea not far off , there is a little Village called Lybyssa , and by chance Annibal was banished there ; and because he alwayes suspected the mollities , and tendernesse of the King of Prussia , and abhorred the Romans , therefore he opened seaven subterraneal holes or passages before his house , or out of his Tent , and divers foramina or oilet holes made , in which there was many secret conspirators , privately combineing together . And when he received that commandement of T. Quintius Flaminius the Roman Ambassadour which he had desired and obtained of the King , he attempted a flight through the private holes ; but when he fell into the Kingdomes snares , he determined to kill himself . Some report him to wrap his neck in his Cloak , and commanded his servant that he should infix his knee in his posteriours , and twine and twist him hard , untill he should dye . Livius lib. 8. Decad. 4. and had poison given him , which he had power to mix and mingle himself , and taking the cup himself , said , We free at last the Roman people by this dayes work , when he believed that it was expected there should be a long and a tedious death of that hated old man , and by this means they say Anniball perished . Plutarchus in Flaminio . Pausaunias vero in Arcadicis ; that when he got upon a horse , he of his own accord , wounded his hand , and had not rid far when a Feaver got hold of him by reason of the inflammation of his wound , and that he dyed within three dayes . And so the fatall name of the man whom the Nicomedienses called Lybyssam , fulfilled the Oracle . APpius Claudius in a Civil war , in which Cn. Pompeius falling out with Caesar , breaking the league , bringing both detriment to himself and to the Common-wealth , desirous to find out the spring and root of that great sedition ( for he excelled in strength the Achaian Empire ) he compelled the chief Governour of the Delphick Tripos , to descend into the inmost concave that they might know certain things ; consulting with the Oracles , they were almost choaked such a damp and stinking vapour of that divine , or rather diabolical spirit was drawn in by them . Therefore an inspired Virgin by the instinct of the Deity , and with a horrid voice , sung with such quavering sounds of words , uttered the destiny , or Oracle . For it is nothing ( saith she ) to thee ; in this Romane war , thou shalt get the Valley of Euboea : but he thinking to be admonished by Apollo's Oracles , lest there should arise any contention or difference about it , departed into that Region and Countrey which is between Rhamminta , that noble and renouned part of Micka and Caristum , bordering upon the Chalcidick Sea , lying between , got the name of Euboea , where he was spent and consumed of a disease , before the Pharsalian combat and fight , and he possessed that burying place which was foretold him by the Devill . Valerius Max. lib. 1. cap. 8. THe Antianaean Oracles gave an Item unto C. Caligula that he should have a care of Cassius , therefore he gave order that Cassius Longinus the Pro-consull of Asia being a Lawyer , to be put to death ; but before he had satisfied his tyrannicall desires , he was slain by Cassius Chaerea , not being able to eschew his fate . Rutilius , in vita Cassii . MIchael Comnenus Palaeologus Emperour , grieved with a pain at his heart , and being much troubled and perplexed with the fear of death , he asked those that stood about him , what was the name of that place . When he had heard the name of Pachonii and Allages , with a great sigh , he said , that there was he to finish his life , and that his death was decreed by the fates , and therefore bitterly accused himself , that before that time he had not blinded and pluck't out the eyes of that honest man Pachonius , for that an Oracle was publickly reported to be given out concerning the Emperour , that being deceased Pachonius should succeed him in the Kingdome , and being deceived and blinded with the love of ruling he had not hastned to make Pachonius unserviceable for the Empire . Gregoras lib. 5. THere was a famous City in Olympos , whose name was Libethra , which Mountain stretched it self forth into Macedonia , not far from which City there is Orpheus's Tomb and Monument , and there was formerly an Oracle had from liberi patres , to the Libethrians out of Thrace , that their City should be raced out , and destroyed by a swine , when the Sun first should see Orpheus's bones . And therefore they being so well versed and accustomed to the Oracle , that they never mistrusted any thing , neither did they believe that there was any wild beast endued with such strength that could deface such a City , which relyed no lesse upon their own confidence then it 's great strength . But when it pleased the Gods that these things should come to passe , a certain shepheard at noon-tide being weary , laid down beside Orpheus his Tomb. And by chance falling asleep , in his dream began to chant and to sing Orpheus Verses in a sweet and delectable tone , and by that sweet chanting , those shepheards that were hard by , and those Plowmen that were plowing not far off being much taken with it , left their work , and ran to hear the sweet song of the sleeping shepheard , and there when they joggled and justled one another nearer and nearer to the shepheard , they threw down the Pillar , and that being cast down the Urne was broken up , which done , the Sun saw Orpheus's bones : Therefore in the following night , a great deal of rain came , and the River sides ( being one of Olympus streams ) cast down the walls of the Libethrians , and o'returned the holy Temples and buildings , and destroyed all the men and beasts which were within the wals . Pausaunias in Baeoticis . THe Siph●ian Ilanders , by reason of their silver and gold-Mines , are very rich , heaping up great Treasures , and yearly did send their tenths to Apollo at Delphos ; they inquired of the Oracle , Whether they were to possess their present enjoyments long , or no ? Pythia answered ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When you a Market-House , and Council-Hall Erect all white , beware , a cunning blade With woodden Troops , and with red Ensigns shall Thy Coasts and Thee with cruelty invade . The Event confirmed the Oracle ; for the Siphnians at that time had a Market-place and a Councel-house built of white Parian Marble ; when the Samians instantly came themselves to Siphnum , and sending a Ship with their Ambassadours to the City , which was ( as all ancient ships used to be ) painted red ; the Messengers did require ten talents ; the Siphnians refused : The Samians possessed themselves of their fields , and slew many of their City , and took many prisoners , which the Siphnians redeemed for a hundred Talents ; Then at last ( although it was very late ) they understood the Oracle , of a woodden Army , and a red Ship of Legates and Ambassadors , Herodotus , lib. 3. THere was an ancient Oracle given to the Messanensians in Sicily , Carthaginenses urbis suae lixas futuros ; Which they understood in this sense , that the Carthagenians were to be slaves of the City Messana , and to be serviceable to them , and by this hope were puffed up with pride ; therefore they attempted to oppose themselves against Hamilcar the Carthaginian Captain ; but their City being taken , at the last they understood the equivocall sense of the Oracle ; for Hamilcar did command the Carthaginian Souldiers , like servants , that they should demolish and pull down all their houses , and that they should leave nothing unruinated and not pull'd down , and to burn all , and to spatter the ruines all about ; neither was there any delay for his commands , they did ruinate the walls , and o'return the buildings with such violence , that the multitude hasting , and being urgent , in a short time they had finished the work , all the Monuments were presently abolished ; and the manner of the place was utterly blotted out , and the ground , where the City formerly stood , did appear so overthrown , and trampled , that scarce any tokens of habitation could be any where discerned , &c. Diodorus , lib. 14. THe Phocenses being miserably vexed with War by the Thessalians , sent to consult the Oracle at Delphos , concerning their affairs : and their Ambassadours , received this answer ; Mortalem atque . Deum jubeo decernere ferro : Victor uterque , aliud sed enim mortalis habeto . The god and man I do command to try It out by sword , who shall have victory : They both are conquerors , I do confesse , But yet the mor●al shall the god possesse . The Phocenses being pusled with this dubious Oracle , and not at all understanding the meaning of it , sent out three hundred Scouts , who were all slain even to the last man , with their Captain Gelo. This slaughter struck the Camp with a very great terrour . And at last they were come to that height of desperation , that they brought together their Wives , Children , all their goods , and whatsoever they could wrap or wring , as gold , silver , and rich clothes , and amongst the rest , the Ensigns of their gods , and building about them , a very great Pile , they left onely thirty men to look to them , with strict charge , that when they were in fight with their enemies , if they saw any thing go cross or against them , they should first slay their wives and children , and then cast all the goods upon the Pile , and then put fire to it ; and lastly , that they should either kill one another , or run desperately upon their enemies weapons ; from which amongst the Greeks all cruel and immane Councels and Designs were called Phocica , or Phocensian . Things being thus ordered by the advice and counsel of Tellias , an Elian Prophet , they draw out against the enemy , and being resolute , rush most desperately in amongst them , and being acted with utter desperation , plyed their hands so furiously , that they obtained the most absolute and signal victory that ever any Age could boast of . Then was the Oracle plain and obvious to every ordinary understanding . For according to their custome in War , the Generals on both sides gave to their Souldiers tesserae , or marks to be known by from the enemy , as we do our Watch-word . And these happened then to fall pat with the answer of Apollo : The Thessalians giving Etonia Minerva ; and the Phocenses the Founder of their Country , Phocus . THe Lacedemonians having received the most healthfull and good Laws of Lycurgus , after his death being ( as we say ) prick'd with provender , and not content longer to enjoy their ease and quiet , puft with the conceit of being more noble then the Arcadians , they consult Pythia , whether they might not attain the possession of that whole Kingdom to themselves entirely ? To whom she returned this answer ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wouldst thou Arcadia have ? a pretious boon , Yet I will grant many fruit-eaters soon Arcadia enter shall , these it impair ; And this I grant thee , Thou shalt there a fair And plenteous harvest reap their Land about All rich , with fetters thou shalt measure out . When the Lacedemonians had received this answer , they declined their assault of the rest of Arcadia , and onely set upon the Tegeates , taking fetters along with them , to wit , that having an Oracle to that purpose , they might bring the Tegeates into captivity ; and so make use of their fetters . But having fought them , they themselves were vanquished , and those that came alive into the enemies hand , were fettered with those very ropes they had brought , and put to mow and till the Tagean Land , being restrained within the length of their fetters . Those very fetters remained in the Temple of Minerva Alea at Tegea , within the memory of man , being hung up as a Trophie for that victory . Herodotus , lib. 1. CLeomenes , King of the Spartans , consulting the Oracle at Delphos , had this answer , Eum Argos esse capturum ; which runs either thus , That he should take Argos ; or , That Argos should take him ; or he the Argians : Which Oracle understanding in the more favourable sense , he was very confident of taking the City Argos : but when he had surrounded some Troop● of the Argi in a Grove , and there burnt them , asking who was the Deity of that place ? and being told it was A●gus , he complained , the Oracle had deluded him ; and then quitted all hope of conquering Argos . Herodotus , lib. 6. PHilomelus the Phocensian , having taken the Delphick Oracle , began to compell Pythia to tell him something of the future event of the affairs of his Country ; At whose imperious carriage the woman being much moved , said unto him , Sir , you may do what you please . At which words Philomelus very much rejoyced , taking them as a most apt answer to his demands , and the prediction of his future successe ; and presently hereupon gave out in writing , That the Gods had licensed him to do what he pleased ; and after the custome calling together the people , in a speech he made to them , expounded the Oracle , exhorting them to be of good courage for the future ; and after this wholly bent his resolution and endeavours for military designs . There happened also a Prodigy in the Temple of Apollo , in this manner ; An Eagle hovering over the roof , cast her self down to the very ground , and followed some Doves that were carried into the Temple , preying upon them at the very Altar ; which those that pretended skill in matters of that nature , expounded , an undoubted token of the good successe of Philomelus and the Phocensians in the Delphic Warr ; which lasted nine years dubious , but at last terminated with the destruction of the Phocenses . Diodor. lib. 16. CRoesus demanding of the Oracle at Delphos , Whether he should reign long , or no ? received this answer from Pythia ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whenso'ere a mungril Mule shall have the Crown , Wanton well fed , shall frisk it up and down With 's tender hoofs ; then fly and make no stay To ask what is the news ; away , away . Craesus concluding with himself that there would never any Mule reign over the Medes instead of a Man , thence infer'd that his rule should be perpetuall : not understanding that by a Mule , was understood Cyrus ; because he was descended of two severall Nations : his Mother Mandane being of a better extract then his father Cambyses . For she was a Mede , and Astyages the King his daughter ; and he but a Persian when they were subject to the Medes . Herodotus lib. 1. ARcesilaus being driven from his Kingdome with his Mother Pheretima , being at Samos ; sollicited all persons he could meet with in hope to regain his Country ; and having got together a very considerable army ; he sent to Delphos to consult the Oracle there about his return into his own Kingdome : to whom Pythia returned this answer . During the time of four Battus's , and as many Arcesilaus's , to wit , eight Generations of men Apollo , hath granted thee to reign ; and further dehorts thee to endeavour . And likewise perswades thee when thou art in thy own seat , to remain in peace ; But if thou findest a furnace full of Pitchers or pots , be sure thou boil them not , but fling them out ; and if thou dost fire the Furnace , take heed of entring a place that is compassed with water , for if thou dost , thou shalt perish , and the Bull do what he can . Arcesilaus taking those forces he had gathered in Samos , returned to Cyrene , and having recovered his Kingdome , and somewhat setled his affairs , not minding the Oracle , he called his adversaries to Judgment , and those that he could lay hold on , he sent to Cyprus to be executed ; whom the Cnidians when they were brought into their Countrey rescued , and sent them to Thera . Some that had privately conveyed themselves into a strong Tower-building combustible matter round , he burnt the Tower and all . When he had done , he began to remember this was that the Oracle had forbidden him , and went out of the City Cyrene fearing the death predicted , for he conceived Cyrene to be that circumfluous place he was warned to avoid ; and betook himself to the King of Barcaeans called Alazeris whose Neece he had married , where some as well Barcaeans as Cyrenean Exuls espying him walking in the forum set upon him , and divided both his and his Cosen Alazeris heads from their bodies . Herodotus lib. 4. NEro Caesar being warned by some Mathematicians that the ruine of his Empire was portended by the Stars , but some of them differ'd in opinion in one thing , and some in another , at last being sick , he sent to Delphos to be resolved what should be the fate of his state ; and received in answer this , That he should beware of the 73. year . Which when he heard , being an inconsiderate man , and scarce above thirty ; he so wholly gave himself up to security , that he feared nothing , concluding that the Oracle had promised him a peaceable reign during his whole life , and that he could not dye before the appointed year set down by the Oracle , insomuch that he arived to that height of insolence , vaine conceit , that having lost some precious jewells in a tempest ; he was confident the fishes would export them to land for him , as they were in duty bound , in his conceit : With these fond extravagancies was he elevated , even till on a sudden he was left destitute by all his friends and subjects , and forced to a most ignominous end , so well did Apollo's Counsell steed him . But least this father of lies should seem to deliver any untruth , the night before his death he made Nero hear a voice , cursing the name of Nero , and extolling that of Galba , that so he might understand it was by the will and institution of the Oracle that he fell ; for Galba succeeded him for the space of seventy three years . Petrarcha ex Suetonio . Xerxes the Son of Darius , having dig'd up an old Monument of Belus , found an Urne of Glasse , in which a dead Corps lay in Oyl , but the Urne was not full , but empty a hands breadth from the hips of the body , near which there stood a little Pillar or column , on which was contained written , that it should go ill with him that opened the Sepulchre , and did not fill the Urne : which when Xerxes had read , he was taken with much dread and horrour , and commands presently Oyl to be powred into it , with which it was not full , he therefore commands again more Oyl to be bestowed upon it , and found that the Urne was nothing fuller , than before ; yet he continues seeking to fill it , till he found that all his labour was in vain , and then the Monument being shut , he departs in great grief and sorrow , he had fifty myriads of men in an army designed against the Greeks , but returning ▪ he miserably ended his life , being kill'd by night in the streets by the hands of his own son . Aelianus ex Herodoti , lib. 3. SYlvester the second , formerly called Gilbertus , a French-man ( as ●hey say ) by evill arts obtained the Popedome . When he was a young man , he was a Monk in a Monastery of Florence scituated in the Aurelian Diocesse , but leaving the Monastery , the Devill followed him , to whom he wholly surrendred himself ; he came to Hispalis a City of Spain to study , being very desirous of learning ; in which he was so great a proficient , that in a short time , of a Scholler he became chief Master . Martinius testifies that Robert , King of France , and Lotharius , a man famous by Nobility and learning who was afterwards created Arch-Bishop of Senosenses were his Schollers ; Gilbertus therefore , provoked by ambition and diabolicall desire of governing , first by largenesse and gifts , he obtained the Arch-Bishoprick of Rhemes , then of Ravenna , and lastly the Popedome it self , the Devill helping his endeavours herein , but upon this condition ; That after his death he should be wholly his , by whose assistance he had got so great dignity ; he moved the Devill to tell him how long he should continue Pope ; the Enemy of mankind answering ( as he is wont ) ambiguously , If thou shalt not come near Jerusalem , thou shalt live long . When therefore in the fourth year and first Moneth of his Popedome the tenth day , he had sacrificed in the great Church of the Holy Crosse at Rome , he knew that by his fate he was to dye forthwith : he therefore repented and acknowledged his wickednesse before the people , and renouncing all ambition and diabolicall fraud , he exhorted all to a good and pious life . WHen the Boetians wasted the Sea-coasts of Attica , and the Athenians were about their expedition against Aegrina , there comes an Oracle from Delphos that the Aeginetians could not be hurt for thirty years ; in the thirtieth year when the Aeginetians had dedicated a Temple to Aeacus that things might succeed with them , they began their war with them ; but as they made violent war against them , so they received many losses and brought great detriment to themselves , and at the last were in great extremity when the Athenians heard of this Oracle , they likewise dedicated a Temple to Aeacus , which is now to be seen in their Market-place , but they thought they were not to forbear war for thirty years , which time they heard to be fatall , but that if they forbore war they should receive many wrongs from the Aeginetians . Herodotus lib. 5. THe Wisedome of the Persian Magies and their skill in divination is kept in memory by many Monuments , who as they fore old many things , so they predicted by many secret signes the cruelty that Art●xerxes Ochus afterwards exercised against those he sub●ued , and the miserable slaughter that ensued , for when Ochus subdued the Government of the Persians , one of them advised a certain Magitian , one of the Eunuchs to observe ( the Table being covered ) u●on what mea● ( amongst all that the Table was furnished with ) the King should first lay his hands , who intentively marking Ochus with both his hands stretched out , with his right hand he hastily took to him a knife , and with the other the biggest loaf upon the Table , which with flesh upon the board he carved , and ate heartily and chearfully , these two Prophets hereupon concluded , that there would ensue during his reign , fruits of the Earth in great plenty , and a seasonable time to gather them , but frequent slaughters . Elianus lib. 2. et Diodor. lib. 17. Bibliothecae . AMongst the Pedasensians which live above Halicarnassus , it is reported that as often as any adverse fortune is ready to seize upon the Amphiensians ( who live near that City ) a huge beard suddenly groweth upon the chin of their chief Priest of Minerva the Goddesse , which happened twice amongst them . Herodotus , lib. 8. BEleses a Chaldean , exhorted Arbares General of the Medes , to invade the Kingdome of the Babilonians , promising to him certain victory , which after two years , and much losse by slaughter given and received on both sides , undermining the City of Ninus King of Sardinapalus , he desperately burned the Kings Pallace , and obtained it . Diodorus , lib. 2. cap. 7. THales the Milesian , perceiving that the next year would be a very plentiful season for oyl , ( by the rising of the seven Stars , ) bargained afore-hand with his customers for all that years oyls at a greater rate , than otherwise , by reason of the great plenty , he could have sold them for . And likewise foreseeing the next year there would be a great scarcity , he aforehand bought up many mens oyls at a cheap rate ; and the year following sold them very dear , and thereby became rich . Fulgos . lib. 8. cap. 11. and others . Pliny ascribes this piece of Policy to Democritus , and sayes , That Sextius a Roman used the very same cunning at Athens . This man commanded his body , when he was dead , should be buried in a very obscure place of the Milesian fields , foreseeing that there should be a forum or common Mart erected there by the Romans . Plutarchus in Solone . AT Mnesarchis the common Cryer Boetus was told by the Chaldaeans , that his son should be victor in Contentions . Wherefore he would have had his son become a Fencer . But afterwards he set to write Tragedies , and therein was indeed the victor of all others . Gellius , lib. 15. cap. 20. who relates it out of Theopompus . THe Birth-day of the Emperour Augustus fortuned to fall on that very time that Cataline's Cause of his Conjuration was a pleading in Court. And his Father Octavius staying a little longer than ordinary , excused himself , for that his Wife was newly brought to bed . P. Nigidius , then present , looking his birth-hour , is said to affirm , That then was born the Lord of the whole World. He being at Apollonia , went with Agrippa to Theogenes his Chamber ; But when Theogenes had predicted most high things , as he thought , of Agrippa's birth-day , betwixt fear and shame , lest his destiny should prove inferiour , could hardly be perswaded to tell his Nativity . And when he declared it , Theogenes is said to have danced about with joy , and to have worshipped him ; which somewhat animated Augustus ; so that he afterwards published his destiny , and stamped a Coyn , with the sign of Capricorn , in which he was born . Sabellicus , lib. 8. Ennead . 6. ex Suetonio . WHen Livia bore Tiberius , Scribonius the Mathematitian promised great matters ; yea , and that he should reign one time or other ; but without a regal diadem : For then you must understand , the power of Caesars was altogether unknown and unheard of amongst them . Suetonius . TIberius Caesar , that he might learn the Art of the Chaldeans had a teacher , one Thrasyllus . As often as he consulted about these kind of matters , he went into a private and out-house , suffering no one to be privy to his business , but one free-man onely . He was altogether unlearned , but of a robustious strong body , and had gone before him through roughs and craggs ( for the house stood upon a rock ) ; and this Thrasyllus his Art , Tiberius was resolved to try . For as he returned , if he suspected him of any fraud , he had resolved to precipitate him down a rock in his return , that there might no one remain privy to this his levity . After he had most exquisitely told Tiberius how he should be Emperour , and many other future events , he askt him , If he could calculate his own birth-day ? He answered , Yes ; and looking into his destiny , the more he look'd , the more he quak'd and trembled , and at last cryed out , That some eminent and imminent danger attended him . When Caesar saw this , he ran to him , embraced him , and told him what his danger was ; promisi●g him , for that he knew it , he should be safe of it . On a time Tiberius as he was walking on the Sea shore with him in much perplexity of mind , Thrasyllus advised him to be of good comfort , and hope better things ; but when he grew so dejected , that he was almost ready to cast himself into the Sea , being in great fear of his father in law Augustus , Thrasyllus espying a Ship come sailing towards them , affirmed to him very confidently , That that very Ship brought him good tydings . The ship being put into the Haven , he received Letters from Augustus and Livia , whereby he was recalled to Rome , according to his hearts desire . Dion in Augusto . CLaudius the Emperour , a little before his death creating Consuls , predicted to them the moneth wherein he should dye ; and having assured them of the very utmost limit of his time , in his last counsel he did obtest , that his sons should live brotherly and lovingly , commending them to the Senate , and professed it again and again to them that were present , ( and who were very sorry , desiring the contrary ) that he should dye as he had told them . Suetonius . NEro being born early in the morning before Sun-rising , a certain Astrologer looking into the course of the Stars , said , That he should reign at Rome , but should kill his own Mother , which when Agrippina his Mother heard , she said , Let him kill me , so he may be Emperour . The event declares , that the Astrologer predicted truth . Xiphilinus in Nerone . AScletarion , a Mathematician , being brought to Domitian the Emperour , because he was so bold as to predict somewhat concerning his end ; when he did not deny but he had reported those things which by his Art he foresaw : Domitius growing very angry , commanded him to tell him what his own end should be ; and he told him , To be torn to pieces by dogs , and that very shortly . Whereupon he presently commanded him to execution , and that body his should be burnt to ashes , and that the ashes should be buried , to try the truth , or rather to disprove the falshood of his assertions . But Fate would not be altered ; for when the pile and all was prepared , an exceeding showr of rain came so violently , that all the executioners and company left the dead body by the pile ; and , that while , the dogs came and tore it . Whilest he was at Supper , Latinus his Jester telling him this amongst the rest , of that dayes fables and conceits ; he was so enraged , as if from this time he had been past hope of life , and lay obnoxious to all the strokes of malevolent fortune . Sabellicus ex Suetonio . DOmitian the Emperour , superstitiously given to Mathematical Predictions , and thereby being informed of the time of his death the day before he was killed , having fruit brought him as a Present , he commanded them to be set by , and kept till the next day ; and saith , If I may , I will make use of them . And then then turning to them who were next to him , he saith ; The Moon tomorrow being in Aquarius will look red and bloody , which demonstrates some horrid wickedness , as all men throughout the World expect . He being advised by Mathematicians , to take heed of the fifth hour of that day , was solicitous to take their Judgment , What great mischance would come by reason thereof , who said , That it portended great mutation in the World. He therefore when that day came , sitting idly , and scratching a little Wart on his forehead , he broke it , so that some blood ran down his face ; which seeing , he said , God grant I have no greater hurt then this . And enquiring what a clock it was ? it was answered purposely , That it was the sixth hour ; though it was the fifth hour , which he so much feared ; whereupon thinking all danger past , he joyfully riseth , intending to refresh his body : but instantly his Chamberlain Parthenius came to him , telling , he was to speak with one in his bed-Chamber upon an important business ; whither coming , he received from him and his confederates seven wounds , whereof he dyed , in the fourty sixth year of his age , and fifteenth year of his reign . Sabellicus , lib. 4. Ennead . 7. HAdrian the Emperour was not onely excellent in other Arts , but also in Astronomy , which Marius Max. doth so far declare , that he knew all things concerning himself ; insomuch , that he foreshewed his Acts which he should perform every day , even to the last hour of his life . It is manifest , that he told Verus , whom he adopted , That the Fates shew to terrene creatures what shall be done , beyond which nothing can proceed here : He wrote to that very year , yea and the moneth of that year in which he departed , and shewed , that he could not out-live that moneth . Fulgosus , lib. 8. cap. 11. SEptimus Severus Pertinax is said to have been a most skilfull Mathematician : When his wife Martia , the Mother of Bassianus was dead , he calculated the Nativities of all about him , and finding that Julia , though not nobly descended , yet by the Planet under which she was born , it was signified , that she should be Empresse , he took her to wife , who was the Mother of Greta Valeteranus . The same man travailing towards Brittanie , told , That he should not thence return , and that in the roof of the Palace , in which he used to sit in Judgment ; he left his predictions in writing , so that all men might see them wholly , except that part of them which treated of the hour of his birth . Xiphilinus Dionis Niraei abbreviator , in Severo . A Certain Aegyptian from the Mendosian coast , comming to Constantinople , went into an Inne , the hostesse whereof was a skilfull Midwife , who assoon as she had drawn some Wine for her guest , tells him with an extended loud voice , that a friend of hers now in labour of her third child was in great danger unlesse she had speedy help , whereupon she suddenly left the Aegyptian , went and helped the woman from the misery of her travell or labour , and returns to her guest , who being angry for her absence , she relateth the cause of her stay . He exactly observed the time and hour of the day ; Go , said the Midwife , and tell the Woman in childbed that she hath brought forth one that shall be able to do more then the Emperour ; which said , she carouseth a whole bowl of Wine , and told what the Infant 's name should be , and accordingly afterwards he was named Ablabius : who had such excesse of fortune , that in the time of Constantine the Great , he was made Praetor , by which office he could do more then the Emperour . Eunapius , in vita Aedosii . TWo Jews , Astrologers and Magitians , promised Zira Prince of the Arabians , Empire and long life , if he would demolish the Christian Temples and Images of Saints , which he put in execution : but before a whole year came about , he died , and his Son intended to punish the Impostors , but they fly into Isauria ( where Leo , who after Theodosius the third Emperour was cast down , was called Isaurus ) they find a boy of mean birth , but endewed with a most excellent and towardly wit and genius ; they tell him that he should be Emperour , and that so confidently , that they swore by many Oaths , that the event should answer their predictions , if he would but do what they desired ; and he promised to do what ever they prescribed . Afterwards Leo obtains the Empire ; in the ninth year after , they require the performance of his promise and seek nothing but that he will abolish the pictures of Christ and his Mother . The Emperour in observance of his promise puts down all Images , and heavily punished all that worshipped or kept them . Cuspinianus Zonara . SImon Prince of the Bulgarians , led his Army against the Crabats , and fighting them in narrow places betwixt Mountains , lost all his Army , a certain man named John , a Magitian and Astronomer comes to Lucapenus the Roman Emperour , and adviseth him that he should send some body who might cut off the head or top of a Pillar which was placed over the Arch made in the remembrance of the Victory of Xerolophus , and over against the Sun-setting , promising that thereupon Simeon , ( to whom it was fatall ) should presently perish , and in the same hour the head of the statue was cut off ( as it was afterwards found by diligent inquisition made ) that Simeon died by the grief or sicknesse of his heart . Cedrenus . Guido Maltraversus , Earl of Patavia , and Knight of Lucius , had a Son called Nicholas by Constantia the daughter of Obicius Marciones an Estensian , whom Jambonus Andreas , as well a Magitian as an Astrologian , did predict a pernicious Citizen to his countrey , and moved his Father if possibly he could to dis-inherit him . Guido dyes , whereby Nicholas becomes powerfull in Riches and credit , conspires with Canes Scaligerus , the destruction of his Countrey : whereupon is raised a most bloudy war , in which as it is reported , an hundred thousand men and upwards were slain . So the event proved the prophecy of Jambonus true . Bernhardus Scardoneus Blandus , lib. 8. Decad. 2. THe French men having to their Generall Guido Appius , and fighting against Martinus , besieged the Town of Livius , at that time when the Sicilians celebrated the French Vespers . Guido Bonatus , Prince of the Forolivensian Astronomers , and without doubt a Magitian also , foretold the Earl of Mount-ferrat , that the day before the Calends of May , he should make a sally contrary to the expectation of all men , whereby he should obtain most assuredly victory over his enemies , but that he should receive a wound in his hip ; and being a skillfull Physitian and Surgion , he took with him Ovalls , Glisters , and necessary things with him to bind up his wound , when he sallied out against the Enemy ; nor was the event contrary to this presage , for the French were overthrown . Platina in Martino . 4. Blandus lib. 8. Decad. 2. ANtiochus Tibertus excellent in Chiromancy , P●romancy , and Physiognomy at Cresena , foretold to Guidon a servant , whose sirname was Guerra , that upon suspition of infidelity , he should be killed by his intimate friend ; To Pandulph the Tyrant he also told that he should be banished to Malatesta in Armenia , should in extream poverty dye a banished man ; and not long after Pandulphus killed Guidon , for that he was jealous of his fidelity ; and commits Antiochus himself to Prison , that he might try the event of his presages . Antiochus so far prevailed with the daughter of the Jaylour that he obtained of her a rope , by which he was let down out of the Prison into a Ditch , but being by the noise of his shackles discovered , he was taken as he was flying away , and brought back heavily beaten for his escape , and he and the maid both secured . At length Pandulphus , a banished man , poor and forsaken of all men , died in a poor Inne . So many things were portended to befall Tiberius himself , which notwithstanding his warning , he could by no means avoid . Jovius , in Elogiis . PEtrus Leonius of Spoleto , a famous Physician who first opened a dore to the learned Art of Physick publishing Galen's most studious labours therein , he was a most dexterous Astronomer and Magitian , and therefore knowing that his sudden death was portended to him by the danger of water to avoid frequent Navigations , he departed from Petavius and the Venetians to Umbra and Spoleto ; Shortly after being invited to the company of Lawrence a Physitian , he by the fallacious Art of Astronomy predicted to him recovery of his health and present deliverance from a sicknesse , under which he grievously laboured , which made him neglect all means to obtain his former health by rejecting Lazarus Placentinus an illustrious Physitian , who sent to him by Lewis Sfortia , brought Physick to him , when it was too late by reason of his neglect . Wherefore Antiochus blamed and hated of all men after the death of Lawrence , whether by his own desperate action , or by the violence of Peter the Son of this Lawrence it is uncertain , he was precipitately drowned in a stinking ditch belonging to a Town near adjacent . Jov. in Elogiis . BArtholomaeus Cocles , a Bononian . Scholler to Antiochus , and a most exquisite Palmist and Physiognomist , warn'd Goricus the Astrologer , that he should beware , lest he suffered most violent tortures when he was at Leucas . But he not minding his advice in his Ephemerides that a little after he made , predicted , that Joannes Bentovolus should be thrust both out of his Country and Government , for which the Tyrant caus'd him to be five times tossed in a cord ; And so he received the reward of his Art. This same Cocles told one Coponus , that he would very shortly commit a most horrid murder ; and also told Hermes the King's son , That he should be banished and kill'd in fight . Hermes therefore commands Coponus to kill Cocles his evil Prophet . Cocles foresaw his danger of death by his art , and therefore wore a private helmet to defend himself , and alwayes carried a great two-handed sword . But Coponus in the habit of a Porter ( whilest he was earnest in unlocking his door , which Coponus had before prevented , by putting a little wire into the lock , that he might have the better opportunity for his design ) beat out his brains with an Ax : and being questioned for it , alledged no other thing for the fact , but that he was incited thereto by Cocles his own self , telling him that he must be a murtherer , and nothing else . Jovius in Elogiis . A Certain Astrologer in the Court of Frederick the second , Emperour , much reverenced Rodolphus the Haspurgensian Earl with exceeding observance , though he had but a mean estate , and valued not at all men far more potent ; and being demanded a reason thereof by the Emperour ; he answered , I know that Rodolphus shall be Emperour , and when thy Issue shall decline , his renown shall be spread abroad far and near , though he be esteemed by few at this time : Neither did his presage want a true event , for in the year of our Lord , 1273. in the Calends of October , he was chosen King of the Romans by the Princes of Germany at Franckford , when he besieged the Pallace . Cuspianus , in Caesaribus . WHen the Mathematicians looked into the Geniture of the Great Sfortia , and observed the excellent positure of the Stars , and their admirable sites and aspects they predicted to him , High Empire , immortal glory , and a happy off-spring : but at length they added , That he should not attain old age , but should perish by an untimely death . Jovius , in ejus vita . BRaccius , the excellent Montenensian Duke , seeing the body of his Enemy , Sfortia the Great , drowned in the River of Piscaria , fell a praising the dead man with most exquisite Encomiums , which of right belonged to him : but he not being freed from so great danger of a present battle , shewed to his Souldiers a more cheerful countenance ; because he , being conscious of a fatal secret , had learned from Astrologers , that Sfortias indeed was to go before , as taken with a violent death , but a little after himself also , as it were with the like lot , should undergo the same fortune of departure : He scarce lived over the fifth moneth , when as for thirteen moneths space , making assault at Aquila ; and it being in vain besieged , at length in a memorable battel , being overcome and slain by the sword of the Sfortian Souldier , he fullfilled both the truth of the Stars , and many prophets . Jovius , in the life of Sfortias . UNto Uladislaus Jagellon , King of the Polanders , Sophia his wife brought forth sons , Uladislaus and Andrew Casimir ; There was at Cracovia , Henry a Bohemian , a famous Astrologer , and studious of Magick ; this man foretold , That an Infant new born , should be long-lived , but unfortunate ; and that he reigning , Poland should be afflicted with great evils and calamities : but his brother Uladislaus was to be most famous , and most victorious : and unlesse Nature's destinies should envy a longer life to him , he should command many Nations . Both which things the issue afterwards proved ; For Uladislaus , who was chosen King of Poland , and King of Hungary , being slain at Varna by the Turks , in the 20th year of his age , gave not satisfaction to this famous hope . But Casimir , who succeeded his brother in the Kingdom of Poland , reigned 45 years , lived 64 , was bent rather on the Lituanian huntings , than on the Common-wealth . Cromér . book 19. & 29. BAsil , a Mathematician , but most certain soothsayer , a certain Greek , foretold the murder of Alexander of Medicis , Duke of the Florentines , to be committed by Laurence Medices , his near kinsman ; he not onely shewed him the murder , but also the certain smiter , who should be intimate with him , of a slender form , of a boxy-coloured countenance , and of a doubtfull silence , almost not keeping company at all with others in the Court. Also unto Cosmus of Medices they promised for certain , forasmuch as in the very marking the hour of his birth , he had a happy Star of Capricorn , as once Augustus , enlightned with a wonderfull aspect of Stars agreeing together , it should come to passe , that he should increase in a wealthy inheritance . Alexander indeed hearing it , and Cosmus smiling , when as a great number of his kindred was to be consumed by death , before any , even a small inheritance , could come unto him . Jovius . JOhn Liechtenberg , in the yearly predictions of his Ephemeris , as I may so say , admonished the Prince of Bavaria , in a serious manner , both by writing and painting , that a Lyon should seek hiding places for fear of an Eagle . He despised it ; but not long after he was assaulted with a grievous Warr by Maximilian the Emperour . Agricola in Germane Proverbs . PAul Farnese the 3d , chief Bishop , seeing he was most skillfull in Astrology and Magick , writeth to his son , Peter Aloyse , who had by force entred on the tyrannical Government of Placentia and Parma , that he should beware of the tenth day of September , of the year 1547 , as unlucky to him . The father indeed could warn , but the son could not avoid the danger ; but by Conspirators , Augustine Landus , and James Scott , Earls of Placentia , in his own Castle , under pretence of talk , he was slain ; and being a long time hung up by the privy parts , he was exposed to be cruelly torn in pieces by the people . Sleidan . 19 book of Commentaries . THere was a Town of the Xanthians , that had a bridge laid over the small River Lycus , in which were said to have been brazen Tables , wherein letters were ingraven . The Empire of the Persians was sometime to be overthrown by the Graecians . The tables with the bridge being shaken down , a little before that it was fought at Granicum by Alexander the Great , they had fallen into the channel of the River : Alexander being much moved at the report of the tables , when as for some time he had stood doubtful , into which part he might chiefly bend the course of victory , turning to the right hand , he subdued with wonderfull speed all the Sea-coast from Lydia even into Phaenicia . Sabellicus book 4. Ennead . 4. out of Plutarchs Alexander . IN the second Carthagenian war , besides many things seen and heard , which were accounted instead of wonders ; a verse or song of Martius being curious , and sounded at the same time , brought the greatest care to the City . That being by a most true event proved , gave no doubtfull credit of the things that were to be . He had written , who ever that Martius was ; O thou Trojan born , flee thou Cannae the River of Romana , neither let strangers constrain thee to joyn in battell in the field of Diomedes : but neither shalt thou believe me , untill thou shalt fill up the field with bloud and the River shall bring down many thousands of thine slain out of a fruitfull land , into the great Sea for fishes and birds and wild beasts which inhabit the Earth , unto these let thy flesh be for meat . Because these things were in great part represented before the eyes of men ( for the common sort were acquainted both with the fields of Diomedes , and when they had fought at Canna ) there was the greater care of procureing another Verse ; which was written in these words : Ye Romane enemies , if ye will drive away the impostume , which commeth from far Nations , I Judge , playes are to be vowed to Apollo , the which let them be faithfully done every year to Apollo , when the people shall give a part in publique , let private persons prepare to use them for them and theirs . Over these sports the Praetor or Major shall be chief , he who shall administer the greatest right to the people and the multitude . And let the ten chief men , or Decemviri after the custome of the Greeks perform holy things by sacrifice . These things if ye shall rightly do , ye shall alwayes rejoyce , and your affairs shall wax better , for that God shall put out the stubborn enemy , which feedeth pleasantly on your fields . This verse being openly interpreted , sports were vowed to Apollo , and solemnized in a Circle . Sabellic . book 4. Ennead . 5. PRocopius the Tyrant being slain by Valens the Emperour , the Walls of Chalcedon ( because the Citizens of that City had favoured Procopius his party ) were made equal with the ground . The which while it was done , they found a table of stone in their foundations , on which these words were written : When Nymphs shall nigh the holy City dance , And wayes adorn'd with garlands ; and by chance , After the wretched walls for placing baths Shall be converted , burning in maddish wrathes , A thousand shapes of men for greedy prey From divers Nations thou shalt see ( I say ) With forces strong , alas , to go beyond The Istrian and Cimmerian Sea-ey bond , Then Scythick people , then the Maesian Land Shall be destroy'd with slaughter's bitter hand . When at the length unto the Men of Thrace The covetous lust of gain leading a Trace ; The cruel barbarism shall make a breach , It shall be quenched by lot's partial reach . This Prophecy was not then understood , but was afterward fulfilled , when Valens had built a conveyance for water , and had brought abundance of waters to the City . For , the walls being overthrown , he made use of the stones for the conveyance of the water , which he called Valense by his own name , that he might gratifie the Townesmen , and the baths might be holpen by this bringing of water , although some called them Constantius his baths . At length , Clearch , Governour of the City , in a place whose name is Taurus , afterward called , The street of Theodosius , built Nymphaeam , or a washing-place , that he might shew the grace and pleasantnesse of the water brought in . By these buildings , the stony tabl●s signified the coming even now , of the Barbarians , who in Thrace it self , after destructions or robbings of the people made , were all slain . Cuspinian , in Valens . IN the sixth year of Justine the Great : the City Edessa was miserably defiled with uncleannesse ; and of the River Scirtus , and in the bank of the River a Table of stone found , written on , in Hieroglyphical or mystical Aegyptian letters to this purpose : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , The River Scirtus shall dance or leap for the mischief of the Citizens . Cedrenus . UNto Alexander the Great going out of India to Babylon , Nearchus Admiral of the Navy , who had returned from the Ocean , being carried into Euphrates , sheweth him , that certain Chaldeans had gathered themselves together , who warned him , that he should abstain from Babylon . He being nothing moved , went forward notwithstanding , where he perished . Plutarch , in Alexander . WHen L. Vitellius for the favour of Herod the Tetrarch , would lead an Army against the Arabians , they report , Aretas , King of the Arabians , ( news being received of the dispatch of Vitellius , ) to have gathered by sooth-sayings , that it was impossible for that Army to have come to the rock . For one of the Captains was first to dye , either he which may prepare the War , or he by whose command it may be provided , or him against whom it is to be moved . Neither was the divination vain . For when Vitellius was as yet at Jerusalem , a message being brought concerning Tiberius Caesar his death , he made the Expedition void . Josephus , book 18. chap. 7. APollonius an Aegyptian , foretold the death of Caius Caligula , Emperour of the Romans , who for that cause being sent to Rome , was brought to Cuius that day , in which he was to dye the death . Xiphiline , the abbreviatour of Dio , in Caligula . APollonius the Tyanean , the son of Jupiter , foretold , That Cilix , a certain man beyond measure lascivious , should be killed on the third day ; and that so fell out . Philostratus , in his life . LArginus Proclus foretold openly in Germany , That Domitian , Emperour of the Romans , was to dye the death ; on which day he departed out of life . And when for this cause , by him who was chief over the Province , he was sent to Rome , he then also affirmed it should be so . Therefore he was condemned for a capital matter . But Domitian nevertheless could not escape the danger of life , because on the same day he was killed . Xiphiline . JUlian , Emperour , moving against Constance , pierced Illyricum , daily espying the intrails of beasts and birds , that he might contemplate of the issue . At which time a certain Souldier lifting up the intrails with his hand , being fallen flat on the ground , he cryed out , many hearing him , The Trojane was fallen , Constance should dye with the Mopsocrenians in Cilicia . The which , he saith , should be by and by verified from Ambassadours . Cuspinian . ALexander Severus , Emperour , when as he spake unto his Army in France , desiring to begin his speech from a lucky word , fortune brought a contrary one , the which was received as an evil token ; for he began , Heliogabalus the Emperour being slain , begining his speech from the Emperours death . But when from thence he went unto the Persian War , an outragious woman spake these words in the French tongue ; Go thy way , neither promise victory to thy self , neither rely thy self on the faithfulnesse of thy Souldiers . That which was rightly told , the event taught , he himself not long after being killed by his Souldiers . Fulgosus , in book 1. chap. 3. A Certain woman meeting the two Maximines in the Julian Market-place , ( when they came against the Senate with an Army ) with her hair spread abroad , and a black garment , calling on the Maximines with a great voyce , fell down dead before their feet . After a few dayes , the Army slew the Maxinines in the same place . WHen Dioclesian , as yet warring in lesser places , stayed at Tungrim in France , in a certain Tavern , and had familiar company with Druys a certain woman , and she blamed the niggardlinesse of the man , he is reported to have answered in jest , not in earnest , Then he would be liberal , when he should be Emperour . To these words she saith , Do not jest , O Dioclesian , plainly thou shalt be Emperour , and also thou shalt kill a Boar. Which word indeed of the woman , he taking in the room of a-fore token , began diligently to follow wild Boars in hunting ; not understanding , to wit , the riddle of the Prophecies , which the issue afterward declared . For Numerian , Emperour , had been slain by the faction of Arrius [ Aper ] which signifies a Boar. Which thing being brought to light , the Souldiers chose Dioclesian the revenger , and with one accord salute him Emperour . He therefore after an assembly had ; whereby he might fulfill the saying of Druys , thrusts Aper thorow with his own hand ; adding that of Maro — Aeneae manu dextrâ cadis — Thou fall'st ( thou dost not stand ) By great Aeneas his right hand . Cuspinian . ZEno Emperour of Constantinople , asked some secrets of Marian , a most wise Earl , Who should succeed him in the Empire ? He answered , One of the Silentiaries shall take thy Empire and Wife ; but me thou shalt unjustly kill . Both of these the end proved in its time . AGilulph , Duke of the City Taurina , when as he brought unto Authar King of the Longobards , his Bride Theodelinda , the daughter of the King of Boiaria , had a Sooth sayer with him , who by the stroak of a Thunder bolt foretold unto him , that a little after , he should enjoy the Bride her self , and the Kingdom : and that thing the issue proved to be true . For Authar being killed in War , Agilulph succeeded him in his Kingdom and wedlock . Paul Deacon , of the deeds of the Longobards , chap. 14. ANtonine the son of Sosipater and Eustathius the Cappadocian , had a school at Canobicum the door of Nilus . He foretold to his Schollars , that after his death the Temples of Serapis ( a god of the Egyptians ) should be overthrown . The event confirmed the prophesie , under Theodosius the Emperour . Eunapius , in Aedesio . REmex a certain Rhodian , being estranged or angry in his mind , began to witness with a loud voyce , that before the thirtieth day there should be very great slaughters and robberies at Dyrrhachium in Greece , and fire and flight , but the Navy it self to return home . When Cn. Pompey , who being Pretor , was chief over the Navy , had heard that , and had told it unto three men , Cicero , Varro , and Cato , all being moved ; also some of them are said to be exceedingly affrighted . But the space of a few dayes coming between , Labienus fleeing out of the battel in Thessaly brought news of the overthrow of the Legions , and that the Army of Pompey was scattered in a great battel ; by and by the publique corn was snatched out of the barns , and scattered abroad through the whole City ; they that were there , having departed with a headlong flight , were both forsaken by the Rhodians , and being unwilling to follow , the ships were burnt . PRocopius in his third book of the Vandall-war sheweth , that there was wont to be an old Proverb tossed up and down in Carthage by the children , that Gamma should sometimes persecute Beta , and again , Beta , Gamma . I think the childrens sport to have looked hitherto , that between neighbours there might oftentimes rise discord . But this childish saying was wrested unto the event of things , because Genserick King of the Vandalls had expelled Boniface . Afterwards Belisarius , Gilimer . The Proverb arose , not from what happened , but was a Riddle of the Carthagenian Children , as an Oracle of that which happened afterwards . Erasmus , in his adagies . THere stood Tombs in the Leuctrian field , of the daughters of Scedasus , which they call Leuctrides from the place . For by chance , when they were by force ravished by the Spartan-guests , they had been buried in that place . That so cruell and wicked act being committed , their father having wished for curses on the Spartans , when he could nor by request obtain revenge from Lacedemon , stabbed himself upon their Sepulchres . From thence the Prophesies and Oracles daily foretold the Spartans they should avoid and turn away the Leuctrian revenge by the gods . But that thing many did not so understand , but doubted of the place , because also a little Town placed on the shore of Laconia is named Leuctron . Besides there is a neighbouring place of that name in Megalopola of Arcadia . At length the Lacedemonians being in the Leuctrian field of Baeotia over come with a most cruell slaughter by the Thebanes , lost their rule . Plutarch in the life of Pelopidas . THere was with M. Anthony [ the triumvir or ] one of the three chief men of Rome , a certain Magitian of Aegypt , who had often moved Anthony that he might withdraw himself from Octavius Thy fortune ( saith he ) O Anthony , is of it self famous and large , but when it cleaves to Octavius , it is continually blunted . Thy daemon or spirit feareth his Genius or Angell : and when as it is of it self high and chearfull , yet at the approach of this , it is made low and fearfull . He the more easily gave him credit , because whether by lots , or pairs of Cocks and Hens , or Quails committed to hand ; Anthony was alwaies inferiour to Octavius . He therefore being stirred with these things , going with Octavia , from whom he had already begotten a little daughter out of Italy , sailed unto Athens . Sabellicus in his ninth book , Ennead . 6. MOst antient Prophets had sung , It was wickednesse for Romane weapons to go beyond Ctesiphon a Town , and the Captains that dared to do it , were to receive punishment . They think M. Crassus purposing that thing , to have perished with his Army . M. Ulpius having attempted to go beyond Trajanum , recovered not Italy , and to have lost five Provinces on the other side Tygris presently , and he had been better not to have undertaken the journey , he wasted , and almost consumed his legions of Souldiers with long pains . And although the Conquerour drew out his bounds farther , yet he profited not much ; desiring to go beyond Ctesiphon , Tygris being overcome , Valerian was taken by Sapor King of the Persians . But Odenatus Palmyrene , a conquerour of Romane Majesty , came beyond Tygrim , even to Ctesiphon . Carus , Emperour , led the Army of Probus , a large conquerour , from the Sarma●ian Warr into Persia , he wasted the Enemies Kingdom , he vanquished Seleucia compassed about with Euphrates , the which Aelius , the true Antonine , had in times past taken . And then he requiring or assaulting Ctesiphon , and willing to proceed farther , either a disease , or the stroak of a thunder-bolt in a troublesome and lightning heaven took him away . Cuspinian . SYbill prophesied of the destruction of Antichrist : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Again , he then an evill time shall see , When his own Net will his destruction bee . Some understand by the snare or net , the place , wherein Antichrist is to be choaked . Theodore Bibliander , a most learned man , of the Art of Printing , whose matter is flax steeped and glewed together , to wit , paper , with this flax Antichrist shall be dispatched , because it is that in which the holy Gospel of Christ , and all the Prophets ( being written together ) are contained : by whose authority , as it were , by the breath of Christ's mouth , the three-headed Beast shall be brought to destruction . PSammeticus took away Tementes , King of Aegypt . The god Ammon had answered Tementes , asking counsel of the Oracle concerning the Kingdom ; That he should beware of the Cocks . Psammeticus using familiarly Pigritatus , a Carian , when he had known from him , that the first or chief Carians put Cocks on the top of their heads , he understood the mind of the Oracle , and hired a great multitude of Carians , and led them toward Memphis , and pitched his Camps beside the Temple of Isis , in the Pallace , which was distant from the City five furlongs : and a fight being begun , he got the victory . From these Carians , a certain part of Memphis was called Caro-memphites . Polynaeus , book 7. & Herodotus . SYbill foretold , That the warlike glory of the Macedonians gotten , Philip the son of Amyntas reigning , in the times of another Philip should go backward : The glory of Macedon's people , of Arcadia's Kings , What Philip reigning , sometimes profits , sometimes losses brings . For one , the greater of the two , his Captains shall impose On people strange and Cities , but ( forsooth ) by Western foes : The lesse shall tamed be in years to come , and by and by Illustrious honours he shall lose by Eastern destiny . For the Romans , who are to the West , by the ayd of Attalus , and the Mysians , who lye toward the rising of the Sun , deprived Perseus the son of Philip , both of his Kingdom and life . Pausanias , in Achaick affairs . UNder Boleslaus the chaste Prince of the Polanders , in the Territory of Cracovia , a certain Man-child having teeth , on the same day in which he was born , spake distinctly , and point by point , untill being a young beginner in Christian Religion , he lost both his teeth , and the use of speech . But another six moneths old in the City of Cracovia , spake , That the Tartarians should come ; and he foretold , they should cut off the heads of the Polonians : and being asked , he answered , he knew that thing from God , and that evil hung over his own head also ; which after the twelfth year came to passe . HAl● Abenragell , makes mention , That in the King's Pallace he saw an Infant bor● , which , scarce as yet twenty four hours were finished , began to speak , and make signs with the hand . At which thing the King being exceedingly astonished , a greater miracle happened : For he saith , The King standing by , and my self also with many others , the Infant cryed out , saying , I am unhappily born to disclose the losse of the Kingdom , and the destruction and desolation of the Nation . Which words being pronounced , he fell down dead . Coelius , book 29. chap. 14. PHerecides the son of Bades , a Syrian , a heater of Pittacus , walking on the Samian shore , when he had seen a certain Ship running with full sayls , he foretold , That a little after , it should be sunk ; and it happened , he beholding it . Laertius and Apollonius in their History of wonderful things . Also Apollonius the Tyanean , having gotten a Vessel fit enough to sail in , when he had reached Leucas , about to go to Achaia , Let us go down , saith he , out of this Ship. But she , although then quiet , a little after was overwhelmed . Philostratus . Mithridates besieging Cyzicum , Aristagoras said , he had received from Minerva , that he being a pleasant singer , would bring the Trumpeter into the Lybick Sea , therefore he bade the Citizens to be of good courage . And straightway the South-wind blowing more strongly , Mithridates his Navy was troubled , and their warlike Engines for the most part cast asunder . Coelius , book 20. chap. 24. THey tell , that Pherecydes sometimes thirsting in the Island Scyrus , desired water from one of his Schollars ; the which when he had drank , he pronounced , That after three dayes there was to be an Earthquake in that Island ; which saying , as the end proved it true , he brought back great glory . Apollonius , History of Wonders . GLaucus the son of Epicydides , a Spartan , when as he had received a great sum of money from Milesius , a guest , under the name of a depositum or pledge , and after his death , his sons had required the money . Glaucus after four moneths avouched , that he would give an answer . In the mean time he enquired of the Oracle at Delphos , Whether by denying ( through a suborned oath ) the money laid up with him , he should make a gain ? Pythia answered ; It may indeed , for bold-fac'd Glaucus , turn to present gain , Thus by an oath to conquer , and by robbery to detain The moneys . Afterward 't is death to swear , but he the man That consciously regards an oath , sustaineth with his hand . But of the oath the Lad is alway mindful , neither hee With hands nor feet as swift doth make approach , but if of thee He taketh hold , will all thy house and progeny destroy , But th'after stock of swearer just , shall better things enjoy . Glaucus being affrighted with that answer , prayed for pardon or leave . But Pythia affirmed , the same is to tempt God , and to do it . Glaucus indeed being returned home , restored the money to the young men of Milesim , but not long after , his whole house and off-spring was wholly put out . Herodotus , book 6. ALphonsus , King of Arragon and Sicily , besieged Neapolis ; a certain man came to him of a reverend countenance , and foretold , that he should conquer the City about the Calends of June ; but not much after , a doubtfull battle was to be , in which the Captain should be taken , perswading him , that he would not commit himself to so great danger . The former part of the Prophecie was true ; For on the 4th of Nones of June , he reduced the City into his power . A little after being about to fight in battle against Anthony at Caudola , in the Campanian field , his friends disswading him , and objecting unto him the Prophesie ; he answered ; Death indeed will not affrighten a valiant man , much lesse doubtfull Oracles . A battel being made , he was overcome and taken at Caudola , Aen. Sylv. book 2. Com. on Panormitan's Alphonsus . AGathius in his second book of the Gothish War , saith , that , the Germanes to have used sometime women for Prophetesses ; likewise with a most true event : Plutarch in Caesar calls them holy women ; and they guessed at things to come , by the whirlpools , and noyse of Rivers . Coelius , book 18. chap. 20. ABaris the son of Seuthias a divine of the Hyperboreans , or those above the North-wind , wrote Oracles in the Countries which he wandred thorow , which are at this day extant . He also foretold earth-quakes , Plagues , and the like , and heavenly things . They say when he had come to Sparta , that he warned the Laconians of turning away evills by holy things , which things being finished , no Plague afterward was at Lacedemon . Apollonius in Hist . of Wonders . AeDesius the son of Chrysanthius a Philosopher of Sardis had a body so nimble , that it exceeded the belief of all and was plainly carried up on high . There was such a nearnesse to him with a god . that there was no need of a Crown of bayes to be placed on his head , but true Oracles , and framed to the proper likenesse of a spirit blown up by a power . He onely beholding the Sun , would powre forth speech , although he neither knew the Law or order of Verses , nor yet well knew the Rules of Grammar . Eunapius . THere is at Sparta , before the Altar of Augustus , in the Market place a brazen portrayture of Agias . They say this Agias to have divined unto Lysander that he should conquer the navy of the Athenians at the River Aegos , besides 10. Gallies with Oares , which by flight betook themselves into Cyprus . Pausan . in La●on . PHilumena a soothsaying maid , whose familiarity Apelles the heretick , or as some will , Severus used . To this maid the Devill by an Apparition , in the habit of a boy answered ; sometimes saying , he was Christ , sometimes Paul. He also wrought miracles , amongst which that is a chief , that he cast a great loaf of bread into a glasse-viall of a most narrow mouth : and lifted him up with the tops of his fingers unhurt , and with that bread alone , as with meat given her from God , he said she should be contented . Augustine is witnesse . THe same blessed Augustine in his first book against the Academicks , delivereth that there was a man at Carthage ; by name Albigerius , of a reproachfull life ▪ who had known all secrets , so that when he was asked a question by a Scholler of Romantian , unto whom Augustine writeth for trialls sake , what thing he though of ? He answered , a Verse of Virgil. when he was again asked by the same Scholler what Verse ? he repeated that . Cardane of diversenesse of things , Book 8. ch . 43. ISaac Angell , Emperour of the Greeks , going to Radaestum , a Sea-City , came to Basilacius , a man of an unaccustomed life , and who had obtained that opinion amongst all , as that he could foresee and foretell things to come . He uttered words confused , disagreeing among themselves , and doubtfull . The paps of women comming to him being searched , and their Ankles handled , he drew out dark Oracles or speeches , and to many questions he answered nothing , and finished his divinations with runnings to and fro , and mad gestures . There stood little old women by him , his kins-women , who explained to those that asked Counsell , what those behaviours of Basilacius might foreshew of things to come , and interpreted his silence as a wise speech . He answered nothing to the Emperours saluting him , neither gave he thanks by a silent nod of his head , but leaping hither and thither like a mad man , cursed those that came to him . Constantine of Mesopotamia , especially who was then most familiar with Isaac . At length with a walking staffe which he carried in his hands , the eyes of the Emperours Image , which was painted in the wall of his privy Chamber of speaking , being scraped out , he also endeavoured to take the cap off from his head . The Emperour despising him as a doting or raving person returned . But not long after , he was by his brother Alexius deprived of both eyes and Empire , and the opinion of Basilacius was confirmed , the which had been at the first uncertain and doubtfull in many things . Nicet . book 3. HEctor Boethius in the Scottish affairs saith , it was a common report , that Merline was begotten by the copulation of a spirit called Incubus , and a British woman of a Noble bloud , of whom Vincent . in 21. book History 30. thus telleth . King Vortiger , counsell being taken what he ought to do for defence of himself , commanded cunning workmen to be called unto him , who should build a most strong Tower. But when as the Earth swallowed up their works , they perswaded the King , that he should search out a man without a father , with whose bloud the stones and morter might be sprinkled , as if by that means the morter would be made firm . Therefore the young man Merline by name , was found , who with his Mother is brought before the King , who confesseth he was conceived by a spirit in Mans shape . This Merline revealed many dark things , and foretold things to come . For he opened that under the foundation there was a lake , under the Lake two Dragons lay hid , whereof one being red , did signify the people of the Brittains , but the other being white , of the Saxons : and he also prophesied , that Aurelius Ambrose , Hengist being overcome , and Vortiger burnt , should reign . Vier . b. ● . ch . 46. of the Delusions of Devills . Coelius writeth , there was in his Countrey a poor desolate woman in a low or obscure place named Jacoba , out of whose belly he himself ( and indeed an innumerable company of others , not onely at Rodigium , but also almost all Italy ) heard the voice of an unclean spirit , very small in deed , but yet , when he would , distinct , and altogether to be understood ; when as the mind of the great ones that was greedy of that which was to come , desired oftentimes this belly-speaking woman to be sent for , and stripped of all her cloathing , lest any thing of secret deceit should lye hid . The name of the Devill was Cincinnatulus . He much delighting in this name , a little after answered to one calling for him . If thou shalt demand of things past and present , what things might be most hidden , he gave oftentimes wonderfull answers . If of things to come , alwaies most false . But also his ignorance he sometimes more truly discovered by an uncertain muttering or humming . Coelius Book 8. ch . 10. of old readings . ADrian Turneb , the Kings professour of the Greek tongue , testified that he saw Peter Brabantius a crafty man , very like to Euriclus Aristophanes : who as often as he would , so often he spoke from the nethermost part of his body with unmoved lips : and by this imposture or cousenage of the Devill , he blinded the eyes of many in many places . For when he would be love-sick , for a certain beautifull maid of Paris , nor could perswade her mother , that he might espouse her to himself ; at length when they willingly and on both sides talk together of this matter , he uttereth a voice out of his body , in which the dead husband of the poor woman seemed to complain of the greatnesse of the punishments , which he should endure in Purgatory for the mistrustfullnesse of his Wife , because she denyed her daughter so often desired by Brabantius a most excellent man , with which complaints she being affrighted , and pittying her Husband , assented to the request of the Knave : who notwithstanding , it sufficiently appeared , sought not so much after the daughter , as a dowry appointed her by her Father in his will. For six Moneths after , when as he had wasted the maids goods , the wife and Mother in Law being left , he fled away to Lugdunum . There he had understood , that a certain Merchant and very rich banker dyed . Who seeing he was accounted a most unjust man , for that he had scraped together all things by right and wrong in his life time , he commeth to his Son Cornutus , his onely heir , walking in a Porch behind the Church-yard , and intimates that he was sent thither that he might teach him what was needfull for him to do . But while he saith he was to think rather of his father's Soul and good name than of his death , while they speak , a voice resembling his father , is unexpectedly heard : the which when Brabantius gave out of his belly , he feigned himself neverthelesse to be in a wonderfull manner astonied . But his son was moved with this voice , into what condition his father had fallen by his injustice , and with what torments of Purgatory , both for his own , and his sake he should be troubled , for that he had left him an heir of unjust goods , and which could by no means be pardoned , unlesse by a just satisfaction made by his son , and due alms conferred on them who at that time chiefly wanted , and those were the Christians taken by the Turks . Therefore the man , who when he spake , he should believe , that this was sent by Godly men to Constantinople to redeem them , and that he was sent therefore to him from God for that thing 's sake . Cornutus , no ill man , although these words heard of gifts , he regarded not , yet because that of money seemed a hard word , he answered he would take deliberation , and bad Brabantius return to the same place the next day . In the mean time being sorrowfull , he a little doubted of the place in which he had heard the voice , that it was shady and dark , and fit for mens lying in wait , and an Eccho . Wherefore the day after , when he brought him into another open plain place , and letted with no brambles or shades ; where neverthelesse the same song was repeated while they spake , this also being added , that six thousand French Crowns being presently numbred to Brabantius , he should repay three Masses every day for his fathers salvation , otherwise there would be no redemption out of Hell. From whence his son being tyed in Conscience and Religion , although with grief , yet he committed so many to the faithfull dealing of Brabantius , all lawfull witnesse of the thing received and payed , being neglected . His father being freed from the fires and Vulcans stroaks , for the future was quiet , nor any more called upon his son . But wretched Cornutus , ( Brabantius being let go ) when as he was more merry then usuall , and his other Tablers could not sufficiently admire it ; straightway as soon as he declareth the cause to those enquiring it , he was presently so laughed at by all , that for grief , after some dayes he dyed , and followed his father to enquire the truth of the thing from him . Vierus , Book 2. chap. 12. Of the Delusions of Devills . AMphiaraus son of Oicleus , a Soothsayer and Prophet , whom when Adrastus , King of the Greeks called Argivi , would lead unto War against the Thebanes , he refused , and that he might not be compelled , hid himself , because he foresaw that he should there perish ; yet by the deceit of his wife Eriphile , ( whom he had corrupted with a Jewell ) he was betrayed , and being against his will drawn to War in Baeotia , in that place , which afterwards was called Harma : he was by the gaping of the earth , with his Chariot and Horses , swallowed up . Statius in Thebaides . ACtius Navius , a Lad , and that thou mayest laugh the more , a Shepherd , Priscus Tarquinius reigning , taking on himself , the use of a Sooth-sayer's crooked staffe , becoming indeed suddenly an Augur , from the Swine-herd , through the report of the thing divulged , he was called forth to the King. Whom the King beholding , and perchance scorning both his age and habit , tryed in this manner : Whether ( saith he ) that which is now in my minde , may be done , or may not , I ask ? Navius when he had finished his divination , answered , It might be done . But the King thinking to mock him ; But ( saith he ) I did meditate , that I might cut this whetstone with a razor . He with wonderful constancy replyed ; Thou mayst therefore ; And the razour being snatched up , in the sight of the King standing amazed , and the people , he cut the whetstone . From thence divination was sacred to the Romans . WHen L. Sylla was at Nola , that he might encounter with Marius the Elder , his mind being very much troubled , because he thought it a very hard thing ; Posthumius the Soothsayer , who did do a divine thing , he being present , both his hands being stretched out to Sylla , said , That he should command him to be bound , and after that to be slain ; else the victory of that battle would remain in his power , and he should get a happy successe , because he had been bidden then by an Augural knowledge to foresee it . For the day after , Sylla entring into the City of Rome , drave out Marius from thence , and fulfilled his mind , as he had wished . Fulgosus , in book 8. chap. 11. out of Plutarch in Sylla . SPurina had foretold to C. Julius Caesar , That he should beware of the 30 next dayes , as fatal , whose last was the Ides of March. And when by chance both had come in the morning into the house of Calvus Domitius to the office , Caesar saith to Spurina , What knowest thou that the Ides of March are now come ? And he , What knowest thou , that those are not yet past ? The one had cast off fear , as though the time mistrusted was finished ; the other thought , that indeed the utmost part of it was not void of danger : Would God the divination had rather deceived the Soothsayer , than security the Father of his Country . V●lerius , book 8. & Suetonius . AGrippa , the Nephew of Great Herod , of the son of Aristobulus , being cast into bonds by Tiberius , Emperour , because he seemed to favour Caius , stood before the Pallace , among certain others a like bound , leaning for grief on a certain Tree ; on which when as an Owl had sate , one of those that were bound , by Nation a German , beholding the Bird , enquired of the Souldier , Who that Man in purple was ? And having known that it was Agrippa , a most noble man of the Jews , he asked the Souldier , that he might have leave to come nearer unto him ; for he desired to know some things concerning his Country . Which being obtained by request , and an interpreter taken , he saith , O young man , so sudden and unexpected change of fortune indeed makes thee sad , neither wilt thou easily believe thy escape to be nigh at hand , divine providence so ordering thy affairs ; But I call thy Country-gods to record , that I go not about to flatter thee , nor to feed thee with vain comfort . It cannot be , but that the course of things being changed , thou shalt escape forthwith out of these bonds , and come both unto the largest dignity and power , even to the envy of those unto whom thou hast seemed miserable . Thou art to have also a happy departure of life , children being left in the succeeding of wealth . But remember , when thou shalt again see this Bird , that the fifth day from it shall be destinous unto thee . These are the things which the heavenly ones shew to thee , by sending this Bird ; Therefore I intreat thee , that as soon as thou shalt perceive that happinesse to be shown thee , do thy endeavour , that we also may be taken out of these adversities . He was a true Prophet . For six moneths after , Tiberius dyed . Caius succeeded in the Empire , who made Agrippa King. Josephus , book 18. chap. 8. THe Spaniards call a people Adelittans , and Almagonens , who from the flying of Birds , from the voyce , from the meeting of wild beasts , and of very many other things do divine , what good or evil thing is to happen ; lastly , they have books most diligently written with all prognosticall divinations . Of these some are Dukes , and as it were Masters , others Earls and Schollars . There is also another cunning of these , to search out the passage , not onely of horses , and beasts , but also of men , by a cloathed or covered , by a naked , by a hard ground , by small stones , by great stones , as that the number of those who passed by , doth not at any time almost deceive them ; who by a fit word may be called Searchers . These shewed forth a notable example of their Art in the Warr which Ferdinand waged against the Moors . For when as a hundred Saracen's horsemen had avowed to their King , never to return , unless they had shewn forth some famous act against the Christians ; and had privily come through wayes unpassible , and to fall upon the Christians garrison : The Searchers somewhat perceiving their way and number , made the Watch acquainted of their lying in wait ; and they having followed the horsemen , they constrained them , being shut in on both sides to yield themselves in the channel of a brook , being tyed together in a long rank with one rope . Laurent . Valla , book 1. of Histories . ALexander , Emperour , in the year of the Lord , 904 , as Sigebert writeth , was idle , being given to riot and Magick ; He having demanded of his Juglers , Whether he was to live long ? he received an answer , If he had taken away from the brazen Boar in the Theatre , his teeth and privy members . By which saying they did signifie , that he was given to gluttony and lusts , from the which , if he did not abstain , he would hasten his death : that which fell out . For after bathing , yielding himself to banquets and sports , a vein being broken , he dyed with an issue of bloud . Zonaras & Cedrenus . SImeon , Duke of Bulgarians , had brought War on the Crobatians : it is told to Lacapenus , a Roman Emperour ; there was an Image placed in the top of Xerolophus his vault , toward the West , that was turned into the shape of Simeon ; the head of which Image , if it be cut off , the death of Simeon should not be far off . That being done , the same hour it was told the Emperour , he to have dyed of a pain of the stomach . Zonaras . IN the Gades there is an old stone in the brink of the Sea , most excellently graven upon the passage with Saracens work , downward broad and squared ; upward narrowed , and of so great an heighth , as a Crow is wont to fly on high ; upon which is the Image of a man lifted up of Copper , raised up on his feet , having his face toward the South , and a great Club holding in his right hand . Which club , as the Saracens deliver , shall fall out of his hand , in the year in which a King to be in France , shall be bo●n , who in the last times shall subject all Spain unto Christian Lawes . And straightway as soon as the Saracens shall see the Club fallen , they shall all flee from their treasures laid in the earth . The Saracens deliver , That Mahomet , while he was yet alive , built that Idol , and engaged a certain Legion of devils thither by the Art of Magick , the which holds it so strongly , that it could never be broken by any , neither doth it suffer Christians to come to it without danger , but onely Mahometans , and that Birds sitting on it , it suddenly killeth them . Turpine of Rhemes , with Eufordiensis , chap. 68. AMong the Biarmians , Laplanders , Bothnians , Finlanders , Northern people , there is this often kind of magicall divining : The Magitian goeth into a closet , content with one companion and his wife ; he smiteth a brazen Frog or Serpent with an hammer , upon an anvil , with certain stroaks , and turns up and down hither and thither , with a muttering of verses ; and straightway falling , is snatched into a trance , and layeth along for a short time as dead . In the mean time he is most diligently kept by his foresaid companion , lest a fly , gnat , or any other living creature should touch him . Being returned to himself , he sheweth a ring or little knife , in token of his dispatched embassage , and declareth unto his hires by certain signs what is done . Olaus , book 5. chap. 17. JAnnes , the Master of Theophilus the Emperour , was wont to foretell things to come , by the prophesie and juglings of a bason . When as sometime the Barbarians making use of three Leaders , did annoy the Roman power , the Emperour bade him hope well . Between brazen Images , which were in Euripus of the Circle , a certain Image with three heads was reported to stand ; Therefore Jannes commanded three brazen hammers to be framed , and them to be delivered to men of strong hands , who at an appointed hour of the night , came with him unto that Image , and when he had commanded them , they should valiantly smite the heads , while they , as it were , with one stroke and force should cast down on the earth those heads . A great part of the night being now finished , Jannes came with those men unto the Image , and repeating a magick verse , taketh away the strength that was in the Image , he bade the men with all their force to smite the heads of the Image . By two of their most strong stroaks , two heads of the Image shook off ; the third striking something more slackly , he bended indeed , yet plucked not away the head wholly from the body . After the same manner was it done with the Captains of that Nation : For an inbred sedition arising , two of the Captains were slain , the third received a wound , but not deadly . The Barbarians therefore being deprived of their strength , returned home . Cedrene . APollonius Tyaneus , when he disputed in Ephesus , being almost separated from his soul , and with inbent eyes , as if he had been in the present thing , said often , Smite the sinner Stephen , smite him : And at last added , The Tyrant is dead ; who was heard with the great admiration of all that were present : afterward they received that on the same day , and the very moment of hour , Domitian the Emperour was slain at Rome , by a man whose name was Stephen , as Apollonius had then declared . Fulgosus , book 1. chap. 9. & Xiphiline in Domitian . STephen the Hagio-Christophorite , ( it is the name of an office ) but for his wickednesse otherwise called Antichristophorite , after that he knew from the Devil , by Sethus a Magitian , destruction to hang over the head of Andronicus Comnenus , by him whose name had its beginning , [ J. S. ] he appointed Isaac Angell , whom Andronicus despised as a low-spirited man , to be laid hold of , and first to commit him to custody , and then by the Judgment of Andronicus the Tyrant , to kill him . Therefore entring into the Chamber of Isaac in the evening , he commanded Isaac to come down , and to follow him . But he delaying , he brought force . Isaac defending himself , kills Stephen , and going into the Temple with his sword drawn , he goeth up into that Seat where Manslayers , explaining their wicked deed , desire pardon from those that go in and out . But a multitude of the City in great number , presently flow together unto the Temple . The Uncle of Isaac helpeth him in the same , Ducas , John , and his son Isaac . Moreover , others intreat the mingled multitude which had ran together into the Temple , and afterwards did run to it , that it would stay with them , and help according to its power , those that were placed in the greatest danger . Thus therefore Isaac finished the whole night , that he might not think of the Kingdom , but might pray against destruction . But by earnest supplication he obtained this , that a certain man of that company shut the doors of the Temple , and lights being brought in , he instantly perswaded them by his example , that they would not depart home . When it was day , all the Inhabitants of the City of Constantinople were present , they all prayed God , that , Andronicus being driven away , Isaac might enjoy the Empire . Andronicus , who was then absent from the City , the murder of Stephen being known , did nothing else , but admonish the Citizens in a short writing , that they should cease to attempt new matters . Whereof this was the beginning , He that hath punishment , is taken away . But in the morning , many running together , Isaac is saluted Emperour of the Romans , when as one of the Church-wardens had put the Crown of Constantine the Great , which hanged over the Communion Table drawn down from the stairs , on his head , he was consecrated . Now when as the Emperours horses adorned with Golden trappings , were brought by the Crossing of the Cionians , one being by a Horse●rider pulled away by force , is taken , and is brought unto Isaac . He , that horse being Mounted on , departing from the great Temple , Andronicus giving counsell to himself for flight , entreth the Pallace , and the saluted Emperour is confirmed . Nicetas . WIlliam Earl of Holland , King of the Romans , Frisia being subdued , when as nigh to a certain City he had found a Sepulcher adorned with wonderfull work , and did ask , Whose it was ? The Citizens answer : None hitherto was buried there ; but by some hidden destiny it is reserved for a certain King of the Romans . When therefore the Conquerour did ride with a few men , seeking a place to turn aside in , that he might bring back his army the more safely , he fell in the Ice . The Frisians who lay hid , break out and before the King could be holpen , being partly cut , partly choaked in his helmet , he perished . The Frisians thei● neighbours being called together , drive out the Hollanders , and slay them in the year of the Lord 1255. Thus by those of the same Town , according to the Prophecy , the King is laid in that Tomb , in the ninth year of his reign . But his son Florentius , the fifth of that name , after twenty seven years brought his Fathers bones out of Frisia into Zeland , Medioburg ; and laid them in a Monastery of Nunnes of the Praemonstratian Order , founded by his daughter Richard● , and increased by subsidies , in the year of Christ , 1282. Cuspinian . IN Northern Gothia two Tombs are seen , being huge Stones in the place of way-marks or Crosses , having the bodyes of two brethren laid in them , unto whom it had been foretold by a soothsayer , in their first youth it should come to passe that they should dye by mutuall wounds given . To decline the destiny , they undertook a travell unto the farthest , and most contrary parts of the World. In their utmost old age , at length returning into their countrey , when as any one hoped his brother to have long since died , not far from the Town Jonacum , they met one another unknown , and Salutation being on both sides given and received , they rested under the next pine-tree . By and by their Dogs wrangling , they also brake forth , first to quarrellings , then to mutuall wounds , and drawing out their Soul , and acknowledging themselves to be brethren , they dyed in mutuall embraces . Olaus , in his first book of Northern Customes . ch . 37. SIgthune King of Swethland , while he offered sacrifices to his gods at Upsala the Mother-City , an answer being received by the sacrificers , he learned that by a fatall necessity , the highest destruction and death did hang over his head from the mettall of Gold , and therefore he was chiefly to take heed of it : by iron , or Steel , and other mettals he could never be forced or killed . Wherefore seeing he thought himself invincible , he attempted dangers of Wars . He had a most beautifull daughter , Gro ; This , Schi●ld King of the Danes required to be a Wife to his Son Gram. But her father had already betrothed her unto a most Noble Champion , the brother of Sumblus King of the Finlanders . Therefore Gram thinking himself to be despised by Sigthune , being cloathed about with skins of wild beasts , with great hazzard he came to the Pallace of Sigthune , observing a time untill the maid going forth , he might allure her unto a mutuall love , and being allured , and of her own accord willing , he might bring her away . Yet first , Bessus his companion , through the greatest force of wit , brought on the mind of the Virgin unto the love of his King. Therefore the maid nothing relenting , being brought into his Denmark , he loved with a great love , and begat of her Guthorme , afterwards King of Denmark , and a daughter , wife of Sibdager King of Norway . Sigthune the Father of the maid , suddenly taken away , follows the Danes with war , to revenge the wrong by weapons . Gram , carrying a club in a Giant-like manner , the which Gold being powred on it , he had made the weightier , slew Sigthune his father in law , too venterously approaching with his head , leaving by that deed , not an unprofitable instruction to the Kings of the Swedes , that they believe Gold is more to be feared then Iron . John Magnus , Book 2. Chapter 6. IN the bed of Sempronius Gratchus , two Snakes were found , they afforded a sad token . For it was shewn by the Soothsayer , if he had sent away the male , his Wife must dye in a short time ; but if the Female , himself . The which when Sempronius had heard ; loving Cornelia his Wife very much , he sent forth the Female . He kept his Wife ; and himself a little after departed out of life . Polydore Virgil , Book 3. Of Wonders . M. Marcellus being inflamed with the glory of the Syracusans being taken , and Hanniball ; they being forced , first to flee from him before the walls of Nol● , endeavoured with the greatest diligence , that he might either strike down the Army of the Carthagenians in Italy , or might drive them out of Italy , and by solemn sacrifice he searched out the pleasures of the gods . Which first sacrifice fell down before the little hearth , his liver was found without a head , the next had a double head of the liver . Which things being looked into , the soothsayer answered , the entrails pleased him not , because the first appeared maimed or mangled , the second too joyfull . So M. Marcellus , that he might not attempt any thing rashly , the night following , daring to go forth with a few , for seeing or viewing sake , being inclosed with a multitude of his enemies in Brutia , he equally brought a great grief , and dammage to his Country by death . Valerius , ●ock 1. chap. 6. & Plutarch . in Marcellus . ANiharis King of the Longobards , brother of Garibald , King of the Bavarians , ●oo● Theodelinda his bride in the Veronian field . Not far from thence , a tree being struck from Heaven , Agigulph Duke of the Taurinians , a soothsayer being asked Coun●ell of , received an answer . Theodelinda the Virgin to marry Antharis ; but a little after , to be a Widow , for Agilulph . The issue confirmed the promise of the Sooth-saying . For Antharis , when he had fairly reigned six years , was taken away by poyson at Tiotnam . The Longobards gave power to Theodelinda his Wife , for her mildnesse , and too much courtesy , that it should be lawfull for her to take that Husband whom she desired , and they promised they would have him for their King. But she chose Agilulph . The Marriage was solemnized at Mediolum , where by the agreement of all , he is declared King of the Longobards or Lombards . Bonfine , Book 8. Of the first Decade . BAtabaces in the Cimbrian War , a Priest of the great Mother ●dea , came to Pessinunt . This man brought word that the goddesse had shewn him in his passage , that a victory and great glory of war was to come to the people of Rome ; When there was an approvement of the Senate , and it had decreed a Temple to the goddesse for Victories-sake : A. Pompey Tribune of the common people forbade him going into the assembly , that he might utter these things to the people , calling him jugler , and with disgrace drave the man out of the place of their Common-pleas . Which thing most of all commended his sayings . For assoon as the assembly being dismissed , Pompey returned to his house , so great a force of a Feaver possessed him , that it was manifest to all , and much spread abroad , that he died within the seventh day . Plutarch . in the life of Marius . L. Sylla being returned out of Asia against Cinna and Marius , he tells that in Silvina of Pontium , Servus a mad man to have spoken to him , who said he shewed to him from Bellona , that he should have the Palme or conquering Crown , and Victory of the War. The which unlesse he should perfect , the Capitoll was to be burnt : and that happened on the same day , which he had foretold , which was the day before the Nones of the fifth Moneth , which now we call July . Plutarch in Sylla . CReophilus in the bounds of the Ephesians , saith , those that built Ephesus , when they were greatly in doubt of the place at length they sent unto the Oracle , those which should ask , where the City was to be placed . But the Devil answered , Where a fish had evidently shewn , and a wild Boar had taught . But there is a report , that where the Fountain now called Hypelaeus , is , and the holy Haven , certain fishermen provided a dinner . Then a certain one of the Fishes leaped out together with the dead coals , and fell down into a bundle of Chaff ; a green turf is presently inflamed , in which a wild boar by chance lay hid , who being much affrightned with fire , ran through a good part of a Mountain , even thither where Trachea is now called , and fell down , being wounded with a dart , where now the Temple of Pallas is erected . Then the Ephesians possessing the Island , when they had inhabited it twenty and one years , in the twenty and second they built Trachea , and afterward Corissum , and there raised up the Temple of Diana in the market-place , and of Pythius Apollo , in the haven . Athenaeus , Book 8. chap. 11. THere was among the Locrians a wooden Dog , having such a History . For a lot was rendred unto a certain Locrian , there he should build a City , where a wooden Dog had fastned a biting on him . For which cause when he had sailed unto the other shore of the Sea , he trod upon a ( kunosbaton ) that is , a Dog , bush or bramble , a kind of thorn , from thence when he thought the Oracle to have an end , he built the Cities , which the Locrians call or esteem Ozolae . Coelius , Book 17. chap. 28. out of Athenaeus Book 2. chap. 33. LEonides in his fourth book of the people of Attica , saith , when Thymaetes the younger brother , who was a bastard , had beheaded Aphidantes , King of the Athenians , he himself reigned at Athens . Whereby it was brought about , that Melanthus the Messenian a banished man from his Country , received an Oracle , where he was to dwell , to whom it was answered , where it should be received for gifts from guests , setting feet and heads before him in a supper , the which afterwards happened in Eleusina . For when as they had a certain solemn feast according to their countrey manner , and had spent all the flesh , and the feet onely , and heads had remained , these very things they brought to Melanthus . Athenaeus , Book 3. chap. 9. BYzantium , before called Lygos , was built by the Lacedemonians . Pausanias being Captain in the most narrow Sea of Europe and Asia , unto whom it was said by the Oracle of Apollo Pythius , that they should place it against blind seats , that is the Megarians ; who built Chalcedon in a barren soyl of the Countrey , a wealthy bank being let passe . Strabo , book 7. This City , Constantine the Great , who passed over the seat of the Empire , from the City of Rome into the East , to restrain the inroads of the Parthians , compassed with new walls , being warned from God , and adorned it with most high Towers , and stately buildings , that it might be thought rather the habitation of gods than of Emperours . This City , when the Emperour would name Nea , the common people from the builder called Constantinople . Cuspinian . THere is a report , that a Wonderfull meeting of a Sow that had piggs , made a divination to the Trojanes of building a City , who , Aeneas being Captain , had come into Italy . They say she was great with young , and to have come to the Altars , being strucken with the hands of the sacrificers ; thence , to have sit down on a little Tomb , four and twenty furlongs from the Sea , in a place surely hideous , and very difficult . Aeneas mindfull of the Oracle , followed the Sow aloof off , with a few that were by chance present , lest being nigh the trace , she should turn from the destinous way . But then contemplating the nature of the place , when as he perceived nothing in it which might invite him to the tillage of it , being doubtfull in his counsell , he was vexed , neither could he bring it into his mind , that such unfit seats were shewn him by destiny . And he was now late busied in advising of that one thing , whether he ought to be there , or should go as yet farther . When as from the next place a voice without an Authour , was given , which commanded the Trojans to remain there . Onely they should go forward to build , other things they should leave to the destinies . Others are Authours , that the shape of houshold gods was here in a dream set before the eyes of Aeneas , by which he was commanded to fortify the place . But whatever kind of Oracle that was , it is a certain report , that the Sow being the day after found with a numerous company of young , which she had brought forth in the night , to have confirmed the truth of the Oracle . The Tomb therefore was fenced with work done in haste , in which afterward Ascanius , who succeeded his Father Aeneas , built the City Alba , that is , white , so called from the colour of a Sow . Sabellicus , Book 7. Of the first Ennead . TArquinius Superbus , or the proud King of the Romans , began to found the Temple of Jupiter , Juno , and Minerva , vowed by his grandfather in the Sabine Warr , in the high and rocky part of the Tarpeian hill , the roughnesse of the place being first corrected . But when he had determined to consecrate the floor , according to the custome , and the compass of this space had embraced certain Chappels of most ancient work ; which because they were to be unhallowed , that the workmen , all fear of Religion being taken away , might demolish , they say , that then there were mockings of evil Daemons , or devils , that other power had yielded up their divination to Jupiter , and the Goddesses , onely Terminus ( some add also Juventa ) could not be moved from their seat : And that thing being taken for a token of a stable , and remaining Empire ; A chappel to have afterwards remained unmoved in the middle part of the Temple . There is also a certain greater wonder offered to the workmen . A man's head was found with a fresh gore , by those who wrought in the lowest part . Tarquine ( for none thought not that to be wonderful ) asketh counsel of houshold-prophets . These referring all the praise of that kind of learning unto the Hetruscians , brought tydings to the King , that he should send into Hetruria to enquire . The Hetruscian Prophet answered , It would be , that the Tower of the Empire , and the head of affairs should be there , where that wonder had appeared ; and now from thence , the place began , from Tarpeium , to be called the Capitol . Sabellicus , book 5. Ennead . 2. ALexander the Great , moving his Camps from Troas , came to the Temple of Minerva . There is a Priest , Alexander by name , when he had seen before the house of Ariobarzan , who was President of Phrygia , an Image struck down on the ground , and other strange sights of no small moment , he came to the King , and in a great horse-exercise , confirmed , That he should be a Conquerour ; especially if he did joyn his companies in battel about Phrygia . He added thereto also , That he should kill the Captain of his enemies with his own hands : But all those things were shewn to him by the gods themselves , and chiefly from Minerva , which was to be an help to him for the performing things prosperously . Alexander received the foretelling of this Priest with a joyfull mind ; and presently honoured Minerva with most large sacrifice , and dedicated his bucklet unto her , and by and by brought out another that was most firm for him : With which he being armed , entred the first fight , where he carried away a famous victory . Diodore , book 17. WHen the Grecians had gathered Ships together in Aulis , a Haven of Eubaea , to go to Troy , and an Altar being built , they sacrificed under a Plain Tree ; a Serpent of a wonderful bignesse creeping under the Altar , went up into the top of the Plain-Tree , and inclosing a Sparrow's nest hanging on an outmost bough , he devoured eight young ones , and the mother her self taken by the wing , and presently himself stiffned into a stone . Calchas , a Prophet , interpreted the divination . The Greeks should besiege Troy nine years in vain , at length in the tenth year to take and overthrow it , the glory of such a deed to remain for ever . Ulysses in Homer . Iliad . 2. repeats the History . ALexander the Great , assaulting Gaza ; a Crow flying over , a certain turf or lump of earth being let down from on high , smote the shoulder of Alexander , and then sitting on a Towr besmeared with slime , she being infolded by the tough matter , was taken by the wings . Plutarch saith , she sate in an Engine , and there , being ensnared in a knot of ropes , to have stuck fast . Aristander the deviner beholding that thing , said it would be , that the City would be in a short time taken , but it is a danger , lest some wound the King would receive that day . And both indeed happened . Sabellicus , book 4. Ennead . 4. COelius Pontius , when a Pye had sate on his head , declaring the law , and the Soothsayers had answered , the Bird being let go , there would be a victory of the enemies ; but she being killed , of the Commonwealth ; yet he who had oppressed it , should dye : he presently killed that bird . From which it fell out , that Coelius himself , with fourty others , was slain . Volatteran . book 14. chap. 2. Anthro pol. ALexander the Great , an Expedition into Asia being undertaken , after he moved to the Warr , both other wonders of the gods were shewn , and also a sign of Orpheus at the hill Libethrum , there was a Cyprus Tree , which issued forth about that season with a plentiful sweat . All being affrighted with that wondrous sign , Aristander bade him be of good courage , he should carry on thing never to be blotted out , and famous , which should afford much sweat and pains to Poets and Musitians , singing them forth . Plutarch , in Alexander . The same Alexander besieged Tyre now the seventh moneth , and while he refresheth almost the whole Army from their former labours , but brings a few to the walls , that his enemies might not have respite , Aristander the diviner , sacrifices being slain , when he lookt into the intrails , he confidently affirmed by the Crow , That that City was without doubt to be vanquished . Which receiving his saying with a mock and laughter , because it was the last day ; the King seeing him troubled , and favouring alwayes his Prophesies , forbade hereafter , that to be numbred the thirtieth day , but the twenty eighth of the moneth ; and a sign of the Trumpet being given , he set upon the wall more sharply , than from the beginning he had begun to do . When the City was not sloathfully assaulted , neither those that were in the Camps were at rest , but ran together to bring help , the Tyrians were broken , and Alexander took the City that day . Plutarch , in Alexander . THe Syracusans being besieged by Nicias , went up to the Temple of Hercules , because they had not a long time performed solemn rites to Hercules , and they offered sacrifice . The Priests being Soothsayers , declared unto the Syracusans joyfull intrails and victory , if they did not begin the conflict , but beat back their force . For Hercules in defending himself being first forced , overcame all . And so going forward , they made a very great and sharp Sea-battel in the very Harbour , and overcame the Athenians . Plutarch in Nicias . L. Sylla , when he was sent with an Army to the Sociall War , at Laverna , a tempest lighted into a great bosome of earth , and out of it a great fire brake , and lifted up a light flame to Heaven . But the fortune-tellers told , That an excellent man , and excelling in beauty , and famous , was to let loose the City unto present storms , when he had taken the highest command . Sylla saith , this man to be himself : For a shining hair of a golden colour is peculiar to his face . But he would not blush if he take virtue or valour to himself , so great and famous deeds being done . Plutarch in Sylla . In the same Warr , when he sacrificed before the Pretor's house , he suddenly beheld a Snake sliding down from one part of the Altar , which being seen , he forthwith by the encouragement of Posthumius a Soothsayer , drew forth his Army for the Voyage , and took the most strong Camps of the Samnites . Which Victory laid the steps and foundation of his future and most large power . Valer. Max. book 1. chap. 6. P. Scipio Africanus , when he had found that Army which laid Carthage equall with the ground corrupted , he amended it . But they report , the hilt of his sword springing with much blood , to have foreshewn the end of the War : the which , when it was oftentimes wiped off , a little after it was more bloudy : For that monstrous thing , said the Soothsay●rs , doth signifie a great slaughter of the enemies . Suidas . THey report , That sometime the head of a ramm with one onely horn was brought unto Pericles out of the field ; and Lampo the Prophet , as soon as he saw the strong horn , and firm , sprung out of the middle of his forehead , to have said , The power of two factions that were in the City , of Thucydides and Pericles , were to be brought unto one , with whom this wonder had happened . But Anaxagoras , when he had dissected the bone of the head , to have shewn , that the brain filled not up its seat , but in manner of an egg , the sharp part to have rolled out of the whole shell , in that place , from whence the root of the horn drew its beginning . And indeed they who were present , had , at the present , Anaxagoras in admiration : a short time after , Lampo , when as the wealth or ayds of Thucydides being broken , the whole Common-wealth had fallen back into the hand of Pericles . But both of them might conconjecture rightly , as well the Naturalist , as the Prophet . The one , who well followed after the cause ; the other , the issue ; for it belonged unto his office to consider whence it had proceeded , and how it had sprung forth ; to this man , to foreshew , what there was at the time of its nativity , and what it should betoken . Plutarch in Pericles . BEfore the time that Alexander the Great set upon the Persians , they say Darius ( when he first began to reign ) commanded the Persian sheath or scabberds for their darts to be made after that fashion which the Greeks at that time used , and then many of the Chaldean Prophets foretelling , That the Empire of the Persians should be translated to them , of whom he was King , he imitated the fashion of their sheaths for darts . It happened accordingly ; for Darius being overcome and taken by Alexander , the Empire of the Persians was translated to the Greeks . Sabellicus , lib. 4. Ennead . 4. THe Buckler of Maximinus the Father being set on fire by the Sun , and his Spear being struck by a Thunder-bolt , was cloven through the Iron and all , from the very top to the bottom thereof ; from which the Soothsayers gathered , That there would arise out of that Nation , Emperours of the same name , who would continue but for a short time : Which came to pass ; for the Father and Son , called by the name of Maximinus , in a short space after ruled the Empire together . Sabellicus , lib. 1. cap. 4. DIon prepared a Navy of Ships in Zazinth against Dionysius ; Miltas , a Thessalian Prophet , observing a Martinel or Martin , which flying amongst the ships , lighted upon the very top of the stern of the ship wherein Dion was : thereby was caused to fear , ( as he privately told his friends ) that the magnificent things which he was about to perform when they had flourished a small time , would decay and come to nothing . Plutarch . in Dion . DIonysius Syracusanus was put away by the Tyrant Dion , at which time an Eagle snatched from one of his guard a Lance , wherewith sublimely mounting , at length she let it down into the deep ; whereupon the Prophet said , That the Eagle was the minister of Jove , and that the Lance was the Ensign of principality ; and therefore he concluded , That the Prince of the gods would work the subversion of the Tyrant . Plutarch , in Dion & Theopomp . WHen Croesus , King of the Lydians , fought against Cyrus King of the Persians with equal success , and staying at Sardis ; upon a suddain all the Suburbs were filled with Snakes , which the horses while they were going to grass , devoured ; they whom Telmisses consulted about what happened , said , That there would come a forreign Army which would overcome the Natives ; for , say they , a Snake is a child of the earth , and a Native ; but a horse is an enemy , and stranger . In the mean time , Croesus was taken of Cyrus , and stript of his Kingdom . Herodotus , lib , 1. WHen Dion was about to raise Warr from the Iland Zazinth , against the Tyrant Dionysius , at the solemn vows and sacrifices , the Moon was eclipsed ; moreover , ecliptick circuits , and the shadow which m●eteth the Moon , was no strange thing to Dio , who thought the Earth the object of the Sun : but because he desired to elevate the minds of his astonished Souldiers , he called for M●ltas the Thessalian Prophet , who when they were all called together , made a learned Oration , wherein he advised them to be of good courage , and assure themselves of great success ; for that god had declared himself defective by the eclipse , by reason of the presence of their illustrious Leader ; and that there was nothing more illustrious then Dionysius the Tyrant , by the glorious splendour of whom , they should overcome the Sicilians as soon as they should there arrive . Theopompo Plutarch . in Dio. THe Sacrifices offered by Dionysius the younger to the gods , portended great prodigies , at that time when he most tyrannically put away Dion , the Sea was so high by a tide , that it overflowed the Castle ; yet within four and twenty hours the water was so sweet , that it was potable , and that many who tasted thereof , declared the same : Which thing Plinius remembers , in his book 2. cap. 100. Swine brought forth piggs that had all their parts , but that they wanted ears ; the Prophets expounded that , to portend defection and rebellion , and that the Citizens should be no longer obedient to the Tyrant ; and that the sweetness of the water signified a vicissitude to the Syracusians , by alteration of their sad and heavy times , into better and more comfortable . Theopompus and Plutar. in Dion . ACtius in Bruto writeth , Tarquinius Superbus had a dream to this purpose , That a Shepherd came to him and brought him two Rams , and that he immolated one of them , and that he saw a survivour , who rushing upon him with crooked horns , he was with a suddain impetuous force cast prostrate upon the ground upon his back , and casting his eyes towards Heaven , he perceived the Sun to passe through a new orbe and unaccustomed way ; which when he had related to Interpreters , they advised the King to take heed , lest he whom he accounted rude , a beast and monster , being armed with wisdom , should drive him out of his Kingdom ; and that what was shewed him by the Sun , portended a change to the people : which happened accordingly ; for Brutus , whose brother the King had oppressed , and whose wit he but sported and mocked at , drove away the King , and Kingly Title ; and the Roman State was so altered , that instead of one perpetual King , it begun to have yearly two Magistrates . Petrarcha de Somniis , ex Ciceronis , lib. 1. de Natura Deorum , Accii Bruto . HIppocrates , the most valiant Duke of Athens , being alone , chanced to see at Olympia , a sight portending strange things ; for when he had immolated the host , the pots ( as they were ordered ) were full of flesh and water , and without any fire put to them , grew so hot , that the water boyled over : which portent , Chilon the Lacedemonian , who by chance came thither , beholding , first perswaded him , that he should not bring his Wife thither , being fruitfull . Secondly , if he had a Wife , that he should put her away ; and if she had born him ever a son , he should resign him : but Hippocrates not observing the counsel of Chilon , but promoting his son Pisistratus , he invaded the Tyrant at Athens . Herodot . l. 1. Sabel . l. 6. Ennead . 2. AT Thebes in Boetia , in the Temple of the Law-giving Ceres the time when by the conduct of Epiminundas , the people of Leuctrica overcame the Spartanes , the Spiders had woven white webs about the Valleys , the Macedonians now by the conduct of Alexander the Great , invading the Coasts , there presently appeared sights portending ruine and destruction to the City , all things were filled with black workmanship . Pausanias in Boeoticis . This sign was three moneths before Alexander came to Thebes , about that time , the Statues which stood in the Common Hall , were seen to send out of the huge gravings abundance of sweat , besides these things , it was testified to the Magistrates , That the Pond or standing Lake which was at Onchestus , sent forth a noyse like to the Lowing of Cattle , and that there was in Dirces a certain horrid bloody shape , which swimmed upon the water , and there were not wanting some of Delphos , who said , That the top of the house which the Thebans built , appeared to the Phocensian people to be full of blood ; the Prophets said , That the Web did portend the gods migration from the City ; the shape of the Heavenly bow , perturbation , and various sorts of molestations ; the sweat sent from the Statues , extream losses ; and moreover , the blood which was seen to appear in many places , shewed , that bloody slaughter would ensue at Thebes . Diodor. lib. 17. AT Saguntum , before it had suffered the misery which Hannibal afterwards inflicted upon it ; amongst many and daily monstrous sights which were seen , A child which was almost born out of his Mothers belly , returned back to the Mothers womb again : Which Prodigie , the prophets said , did foreshew a destructive Warr , imminent and fatal destruction ; so that it was utterly overthrown by slaughter . Alex. lib. 2. cap. 31. ARchilaus , Tetrarch of Judea and Idumea , was sent for , being accused of Tyranny by Caesar , to Rome ; who after hearing the accusations of his enemies , and his own defence , banished him to Vienna in France , and taking all his substance from him before he exiled him , in the tenth year of his Government ; before he was sent for to Rome , he told to his friends this Dream ; He saw ten ripe ears of corn full of wheat taken away by Oxen ; and considering that his dream was worthy to be taken notice of , he consulted with interpreters of dreams concerning it ; who disagreeing concerning the meaning thereof , Simon , one of the Essaei , to wit , one that abstained from flesh , wine , and women , as all the Jews of that Order did , ( making an apologie ) said , That this vision did portend change to Archilaus , and that to the worse ; for that Oxen did signifie misery , because this kind of creature is under continual labours ; and furthermore , it foreshewed mutation of things , because the ground being turn'd by the labour , retains neither the same place nor form ; but those ten ears of corn , shew the number of ten years , for that they go about by annual turnings , and that immediately there would ensue an end of the domination or rule of Archilaus : so did this Jew interpret the dream . Five dayes after this vision , Caesar sends a procurator to Judaea to summon Archilaus before him , Joseph . l. 17. c. ult . AT the Palatine house of Mediolanum , seven dayes before the Lievtenant Governour Barnabas was taken by his Cosen Galeacius , there was such vehement lightning , that the hangings of his Inner Chamber were burnt with a Thunder-bolt , and his Ensign being a marble Viper , was shattered in pieces . A Prophet then , a domestick , whose sirname was Medicina , in the nones of May , observed the unhappy conjunction of three Stars , ( he had formerly predicted much ) and then he endeavoured to retain him whom he saw running precipitately towards his destruction , which was thereby threatned ; but such was the hidden power of his fate , that he went on his way , being wretchedly infatuated . Jovius in Barnaba . ZEnon the Emperour hearing of the discomfiture of his Army , lees into a little Castle sited upon an hill , which the people called Constantinople ; which considering immediately after his coming thither , he with sighing said to his company ; Poor man , Is it the sport of the gods , who have thus deluded me ? for the Prophets did confidently affirm , That it behoved me to be at Constantinople in the moneth of July ; whereupon I thought I should have been in the City , but ( poor wretch as I am ) I am onely in this little Hill , which beareth the like appellation . A Certain man called Harold , who bragged that he had a familiar spirit ; told Frederick the second that he should die in the Florentine field ; Therefore , in that his last journey from Thuscia to Apulia , he used all possible care to avoid it ; but falling into a grievous Feaver , he was forc't to lye at the Castle of Apulia , six miles distant from Luceria ( which they call Florentinum ) assoon as he remembred the prediction of Hariolus , and the name of Florentinum , he perceived that the end of his life was at hand . Collenutius , l. 4. Historiae regni Neopolitani . CErtain Writers affirm Ezelinus a Roman , and Albericus brethren , bloudy and fierce men to have been the sons of Adebheida , a Lady of the Noble bloud of the Tuscans , of so high a wit and discretion , that ( beyond belief ) as well by observing the Heavens and Stars as Magicall Art , she foresaw things to come . Many Predictions which accordingly fell out , were demonstrated to her Husband and Children , and especially this one ; That on the day of her death , she pronounced three Verses in manner of an Oracle in which she cha●ted forth the might , and progresse , and the very place of the death of her sonnes , and it appeared by the events nothing of the Prophesy but came to passe . Now I shall say nothing of Albericus , whereas Ezelinus was admonished to take heed of Cassanum , being ignorant thereof by reason of the obscurenesse of the place , he ever most studiously avoided the Castle Cassanum , bordering upon the Paduans and Hetruscians , supposing it the fatall place ; at length after he attained the age of seventy years , whilst with all his might he warred against Mediolanum , his terrible and insolent spirit making him hated by almost all the Longobards , he was by them circumvented , for having passed the bridge , and finding himself in extream streights , and inquiring the name of the place , assoon as he heard Cassanum named , and remembring the confusion threatned by it , clapping his spurs to his Horse , he ran headlong into the River before him , murmuring to himself , O inevitable fate , O my Mothers presages , O how was Cassanum hid from me ! And before he could well swim over the River , he was fallen upon by an innumerable Army , who had possessed themselves of the brink and banksides of the River . Petrarcha . MAchabaeus King of the Scots , fearing Magduffus , being admonished by Soothsayers , was told by a woman a Fortune-teller , that he should not fall by the hands of any man that was born of a woman , and that he could not be overcome before the wood Bernen were carried to the Castle Donusinna , which was a great way distant . Therefore he falsly thought himself invincible , and free from all stratagems and deceits of his enemies , having cut down the wood Birnen , and carried every stick to the Castle , wherewith he compassed the Castle the day before he was overcome : to be short , he was slain by Magduffus , who was not born , but cut out of his Mothers belly . Cardanus de rerum varietate . Lib. 16. cap. 93. ANtonius of Leva animated Charls the fift , Emperour , to war upon on France , and undertook to be Generall of the Army , although he had been informed by the Oracles , that he should be afflicted with cruell sicknesse , dye in France , and rest at the Church of St. Dionsiyus , which he interpreted should come to passe by his extending his Victory to Paris it self ; but it fell out far otherwise . For the Caesarian Army which he led , was wasted with a Flux , and he , spent by watchings and griefs , died near the City Narbo in France , and was buried at Saint Dionysius . Sabellici supplementum , 20. AMilcarus , Duke of the Carthagenians , besieging the Syracusians against Agathocles , was told by a Sooth-sayer ( who gathered this conjecture by the observation of the entrals of beasts ) that the next night after he should sup with the Syracusians , who when he conceived he should have obtained Victory over them , by a sally which they suddenly made out of the City , took him Prisoner , and carried him to sup with the Syracusians , contrary to his will , where by cruell torments he died . THe Velitri consulting an Oracle there , where Caesar was born were answered long before from the top of the wall , which by its height threatned heaven , that one who should be born in that Town , should be a great commander in the World , in confidence : whereof the Citizens did immediately , and long afterwards , make war against the Romans ; at last by what afterwards they saw , it appeared that by what was shewed , the might of Augustus Caesar was portended . Suetonius . HAdrianus Cornetanus Cardinal , not drawn thereto by malice but an ambitious desire of reigning , looked after the death of Leo the tenth : For he conceived an assured hope of obtaining the Papacy by the Oracle of a fortune-telling-woman , who telling to him , asking fortune of her , many things past of his publick and private fortune , most exactly true : she also constantly affirmed that one Hadrian , an old man , of obscure birth , a great and studious Scholler , who by degrees obtained sacred honours by his own merit , and not by the favour of great men , assoon as Leo departed this life , would succeed him in the Papacy : all these descriptions he conceived did congruously and apparantly belong to him . For he was born at a poor Village called Cornetus , in the coasts of Tuscany descended of a poor family almost sordid , onely by the benefit of his learning , attaining the dignity of sacred orders . The Oracle of the old Woman proved true , but Hadrianus the Cornetanian was deceived , for he did not succeed Leo ; but one Hadrian , an old man , a Batavian , son to a poor labourer , being illustrious by his learning , after Leo , obtained the prodigious felicity of the Papacy . Jov. in Leonis vita , lib. 4. WHen Alexander the Great , determined to fight against the chief City of the Oxodracian Indians , a certain man called Demophon , being one of those that used to make ostentation of predictions , came to the King , and told him , that he had observed by Augury , that there was great danger portended to him by reason of a wound which he should receive in fighting against the Indians , and therefore he admonished Alexander to divert his intention from invading that City : who rebuked him for going about to apall the courage of valiant men , and providing all things necessary for his March , he leading a great Army , arrived at the City , and intending to storm it , he placed his Artillery against it , and making a breach in the wall , broke into the City , killed many , and pursued those that fled to the very Castle ; and whilst the Army of the Macedonians were seeking to scale the Walls , He , without any cunctation , snatching a ladder , and artificially bearing his buckler over his head , he falls a scaling the wall , and used so much celerity therein , that before the drowsy Barbarians could get to the wall to defend it , he got to the top thereof : the enemies durst not approach to grapple with him , but put him hard to it by Darts and Arrows which they threw and shot at him . The Macedonians with two ladders which they had reared to the Wall , did oft endeavour to scale the wall , and relieve Alexander , but were still repulsed by the enemy . Wherefore he being destitute of any help , alone , and loaded with defensive and offensive Arms , leaped into the very Castle , and most valiantly defended himself against the Indians , who violently ran about him , but he seeing a tree near the Wall , stepped unto it , and leaning his back to it , made it so much his defence , that they could not come about him ; and now laying about him at his enemies by dint of sword , though he shewed great courage by his most valiant deeds , which , like a Royall King , to the astonishment of his enemies , he demonstrated , insomuch that he seemed to desire nothing but a glorious death , receiving many shots and blows upon his helmet and buckler , yet at length an Arrow which was shot at him , lighted a little under his pap or breast , and there sticking , he was constrained by violence of his pain to fall upon his knees ; which an Indian who was enraged by a wound which he had received from him soon perceiving , furiously marched to him , and fell upon him , but was by one blow with his sword suddenly dispatched . The King then catching hold of a bough of the Tree within his reach , helped himself off his knees , and begun to provoke his enemies to fight ; in which interim Peusestes , one of the Squires of the Kings body , scaling the Wall , was the first that came to the defence of his Prince , and after him many more , who put the Barbarians to flight , and delivered Alexander from further danger . Diodorus , lib. 17. A Certain servant , a Syrian , born in Apemea , whose name was Eunus , who delighted in Magicall enchantments , and circulatory legerdemains , served amongst the Eunensians in Sicilia . This fellow would take upon him that he could by instinct and revelation from the Gods , who appeared to him in his sleep , tell things to come ; shortly after , he bragged that he could foretell future events , not onely for that the gods appeared to him asleep , but also waking , and that they plainly told him of things to come : when as by many of his Prophesies , he was found a notorious liar , yet in the mean time some things came to passe according to his predictions , which was a reason that no man questioned him for his false Prophecies , but what he chanced truly to foretell , was so observed and applauded , that the people shortly had a high esteem of him ; at last he devised to blow a flame of fire out of his mouth with a certain fanatick fury , he Prophesied like as it had been one of the Priests of Apollo , to which purpose he had a nut , or something of like nature bored through , in which he put fire , and combustible matter to nourish it , and putting it into his mouth , and blowing , sometimes sent forth sparks , and sometimes flames , this fellow was used before any defection , to brag that the Syrian goddesse did appear to him in his sleep , and tell him that he should obtain regall dignity ; and he did not tell this onely to the ordinary sort of people , but likewise he daily related the same to Antigines the Eunensian his own Master : his relation raysing much laughter , and Antigines taking great delight in his prodigious lies , had him as a jester to wait upon him at his feasts , and would enquire of him concerning state-affairs , and what would become of all the company , and when he answered them all with great confidence , and promised that it would come to passe , that he should shew great lenity and clemency to his Lords , he raysed great laughter amongst them . The common people raysing a tumult , come to this Eunus , and asked him if the gods favoured their enterprise : he approving the thing , perswaded them to go on therein , and presently four hundred of his fellow servants , taking him for their Captain , brake into the City , and made such a horrible slaughter , that they spared not very sucking Infants , and this was the beginning of the servile Warre which made such horrible destruction in Sicily , that Rutilius at length with much ado , made an end of it . Diodorus Siculus , lib. 34. WHen at the Thermopilae long Mountains passing through Graece to the Egaean Sea , three hundred Lacedemonians were to fight against Xerxes , Megistias Acarnas , a Propher of the race of Melpodes , told that it was apparent , That death was imminent over all their heads ; though Leonides offered openly to dismiss him , that he should not undergo such hazard of his life , yet he would not depart , but also caused his onely son to go along with him , and be a Souldier ; all the rest of his fellow-Souldiers which were discharged of their service , went their wayes ; the Thesbiensian and Theban Souldiers went on , and continuing with the Lacedemonians , they all perisht together . Herodotus , lib. 7. WHereas it was often given out as an Edict , That whosoever either privately or publickly did predict or foretell the death of any man , should suffer death ; at length Domitian the Emperour commanded Ascletario to be burnt , and Larginus Proclus to be hang'd , for that they foretold the day of his death : the one of these Fortune-tellers was sent by the Governour of the Province of Germany , to Rome , where he constantly affirmed what he had predicted concerning Domitian , and named a certain day , not long too , wherein the verity or vanity of his Art might be judged ; therefore it pleased the Emperour to defer the execution of his sen●ence till that day ; upon which , his prediction came to passe : wherefore by the favour of the noble Roman , he was freed . P. Aerodius Suetonio . GRillandus saith , That Perusinus was the greatest Magitian of all Italy , who singing Mass upon a certain day , and coming to that part of it at which he was to turn to the people and say , Orate pro me , &c. he said , Pray for the Castles of the Church , who are now expiring their lives : and at the same instant , the Souldiers of a Castle , twenty five miles distant from Perusium where he said Mass , were slain . The like story we read in Philip Comineus , of a certain Italian Archbishop of Vienna , who in the presence of King Lewis the 11th , celebrating Mass upon the day of the Epiphanie , at the Church of St. Martin at Turon , when he offered the Pax to the King to kiss , pronounced these words ; Peace to thee , O King , thy enemy is dead . And it appeared , that Charls Duke of Burgundie dyed the same hour at Nanceum in Lotharingia . Cominaeus telleth many things of this Archbishop , which seem to be the certain effects of meer Witchcraft . Of the Dreams , Visions , Revelations , and other such kind of Legerdemanes and mockeries of Evil Spirits . AGamemnon , leader of the Greeks against Troy , when he had taken Briseides from Achilles , Thetis interceding Jove for her son , that he would subject the Graecians to the Trojans , till they really perceived , and found by wofull revenge , what losse , trouble and vexation they had caused to Achilles , by their injurious dealing with him : Jupiter sends a dream to Agamemnon , wherein he commands him to draw out his Army , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for now he should take Troy. Jove cannot lye , ( that he full well knew ) yet he well saw that he could not take the City that day : Jupiter plaid or sported with him by the abstruse meaning of the word ; for the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies in the Greek , not onely present , but instant ; and hath that latitude , that it signifies past , and not much past ; and to come , and not far off ; Jupiter therefore meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tenth year , which was then present , which was not long from the destruction of Troy. But Agamemnon interpreting , or construing his Dream to mean the present day , he drew out his Army immediately , and received a great overthrow . Iliados . β. CYrus King of the Persians , leading an Army against the Massagetians , being at rest , dreamed , that he saw Darius the eldest son of Hystaspes , having two wings , with the one whereof he overshadowed Asia ; and with the other , Europe . This Darius being twenty years of Age , at this time was left by his father at Aristimentum in Persia ; Cyrus awakened out of his dream , and suspended with this nocturnal vision ; and casting many wayes what should be the meaning thereof ; at last said , That thereby was revealed to him from the gods , that Hystaspes and his son Darius did lye in wait to surprise him and his Kingdom , he used therefore his utmost endeavours to return into his own Countrey , the Massegetians being conquered , and leaves his son in his place ; but that Vision foretold , That Cyrus should be shortly overthrown , and that ere long Darius should obtain his Kingdom : which came to passe , after a short reign of Cambyses , which came betwixt this and Darius his Conquest . Sabellicus , lib. 6. Ennead . 2. SOcrates foresaw in his dreams , that his Scholler Plato would be an excellent Orator and Philosopher ; for the day before ( he being brought to him by his father ) Socrates in his dream saw a white Swan fly into his bosome , which by his musicall striking of his wings , filled the Ayr ; which Dream , as soon as Plato was brought to him , he declared . Pausanias in Atticis . HIppocrates in his Epistle to Philopomenes , relates his Dream thus ; That meditating solicitously of Democritus , ( to whom being called to cure the Abderitani , he saith , that health would meet him in the morning ) . I saw , quoth he , Aesculapius , and as we were both before and even at the ports of the Abderitari , Aesculapius appeared not , as his pictures speak him , mild and gentle , but with squalid habit , and an horrid aspect ; and there followed him Dragons , a fierce kind of creeping creatures , of huge length , hissing in desarts and lawnes ; he had in his company likewise , men that followed him with boxes of medicaments handsomely closed up : immediately he reacheth forth his hand to salute me , which , God knowes , I most joyfully imbraced ; I desired to wait upon him , and to serve him in his administring Physick ; but he answered , for present 't was not needful ; for this goddess of mortals and immortals will conduct thee , being a stranger : Whereupon turning my self , I beheld a goodly fair Lady neatly and gloriously adorned , about whose eyes there appeared such a circle of shining splendour , that exceeded the glorious brightnesse of Stars . He thereupon departed , but the Lady taking me kindly by the hand , leads me on a grave pace through the City ; and when we approached near a house , wherein I thought I should have been entertained , she departed like a ghost , saying , To morrow I shall find you with Democritus . To whom as she was going away , I said , Dear Lady who are you ? and how may I call you ? Truth , sayes she , but she that thou seest coming towards thee , ( and presently another Lady not uncomely appeared to me , of a more bold aspect , and more fierce ) whose name she told me was Opinion , and that she lived with the Abderetani . When I therefore awaked from my Dream , I conceived the interpretation of it to be , That Democritus needs not a Physitian , God departing from administring of Physick , when there is no matter or sicknesse which requires it ; but that Truth , which alwayes dwelleth with Democritus , saith he , is in health ; and that Opinion which saith he is sick , remaineth amongst the mad Abderetani . ALexander was descended from Hercules by Carinus , and from Aeacus on his Mothers side by Neoptolemus , as it was verily thought . It is reported , that when Phillip King of Macedon first courted Olympiades , taken with her beauty , ( by the help of her brother Arybba , whom Diodore in his sixteenth book calleth Arymba ) whose friendship he obtained , he stole her away from her Parents , and married her , and that the night before they enjoyed nuptial rights , in a dream he thought he saw Jove touch his belly , being descended from Heaven in thunder ; whereupon there was a huge fire which arose , and presently dispersed it self into flames all about . The same Philip , a short time after his marriage , dreamed , That he sealed his Wives belly , and that the sculpture of the seal , as it seemed to him , was the Image of a Lyon ; which vision he declaring to some that took upon them the interpretation of dreams , they advised him to set a strict Watch or Guard upon his Wife ; but Telemesus said , She would bring a Lyon-like child , for that no vain thing is to be sealed ; therefore the dream signified , that she would have a child of perfect animosity and courage . Plutarchus , in Alexandro . SOphocles did often dream , that Hercules speaking to him by name , called him thief , because he had stoln a golden vessel out of his Temple . And that being detected and brought before the State , he confessed himself guilty of the theft whereof Hercules accused him ; wherefore from that time ever after , the Temple was called by the name of Hercules his Temple . Fulgosus , lib. 1. cap. 5. ANnaeus Seneca , a Senator of Rome , being commanded by Claudius , the Emperour , to undertake the Tutorship of Nero , as yet a child hopefull , by a towardly genius ; the night after he received him , ( as 't is reported ) he dreamed , that he had to his Scholler Caligula , whose famous cruelty had appeared to the World : Not long after the conditions and manners of Nero changing , or rather being detected , appearing , he proved himself to have a soul void of humanity ; insomuch , that it was admired , because he was so like Caligula , how it could otherwise come to pass , but by the transmigration of Caligula , his soul out of Hell , into Nero. Petrarcha ex Suetonio & Dione . EUdemus a Cyprian , a familiar friend of Socrates , travelling into Macedonia , cometh to Pherae , a rich and famous City of Thessaly , but oppressed and brought somewhat low , by the inhumane tyranny of one Alexander , he was there taken with such heavy sickness , that Physitians despaired of his health ; who thus afflicted , dreams , that he saw a gallant young man , who coming to him , assured him of three things to come , That he , though now extreamly sick , should shortly recover his health ; That the Tyrant of that City should dye within a few dayes ; And that he within five years should go to his own Country . And the two first did manifestly come to passe accordingly ; for he beyond all hopes recovered his health ; the Tyrant was slain by his Wives brothers : the third was somewhat more obscure ; for about the end of the fifth year , as he was going from Sicily , where he then lived , to Cyprus , he was taken out of this World by Wars at Syracusa : we find , that Interpreters of Dreams excuse the not coming of Eudemus home according to the dream , by saying , That by death his soul was delivered from the bonds of his body , and returned to her Countrey . Petrarcha . ASpasia , the daughter of Hermotimus , after her Mother Phocensis dyed in labour , together with her child , being educated in penury , and want of a Parent , yet modestly and handsomely she often dreamed , that she saw one , who told her , that her fortune should be such , that she should be married to a gallant and honest Gentleman ; it chanced to the Maid , that a swelling rose upon her very chin , most ugly to behold , which was a cause of much grief both to her father and her : whereupon her father brought her to a Physitian , who undertook to cure her , upon condition that he should give him three Staters , ( which is worth seven shillings of our English coyn ) for his pains ; When the father said , 'T was more then he had , the Physitian dismissed the young Maid uncured , who thereupon was most grievously tormented , so that she ate nothing ; that night , an opportune sleep seizing upon her , she had a Vision , wherein she heard these words . Be of good courage , and trouble not your self with Physitians , but take a Rose of Venus , and beating it together into a salve , apply it to your swelling . Which when she awaked , she accordingly performed , and her swelling was clean taken away , and Aspasia so far transcended all the Ladies of her time , in glorious beauty , vertuous life , and incomparable carriage , that Cyrus King of the Persians , enamoured with her excellencies , first married her , and after his death Artaxerxes took her to Wife . You may read the Story elegantly set forth by Aelianus de varia historia , lib. 12. à principio . IN the time of Plinius , the Mother of a certain Souldier who served in the Praetory , dreamed , that she ought to send to her son the root of a wild Rose-Tree , or Sweet-brier , which she had seen and observed in a Grove the day before by reason of its beauty , to drink in milk : This happened in Laretania , being the nearest part of Spain . And it came to passe , that this Souldier having been bitten with a mad-dog , whereby he grew so ill , that he began to fear the waters , and shew many symptoms of his infirmity ; he received a Letter from his Mother , wherein she desired him to make use of the Medicine which was shewed her in his Vision ; which he observing , and performing , became presently free from the misery he was in ; and not onely he , but any that afterwards upon like occasion , made use of that medicine . Plinius , lib. 25. cap. 2. AESculapius of Athens prescribed by Oracle to Plutarch an Athenian , and Domninus a Syrian , who bruised by I know not what chance , did spit blood , that they should be filled with Swines-flesh ; but Plutarch , though by the Law of his Nation he was not forbidden Swines-flesh , and therefore might have made use thereof according to the prescription , utterly refused it , and awakened from sleep , stretching forth his arms in his bed , and beholding the Statue or Image of Aesculapius ( for he lay in the porch or entry of the Temple ) he said , Why didst thou prescribe this cure to an Hebrew or Jewish Lord ? for neither hadst thou bid him to be filled with Swines flesh . Which words when this man had spoken , Aesculapius ( a most sweet sound being uttered out of the Image ) prescribed him another way of curing the disease . But Domninus , having followed the dream otherwise than the instructions of the Syrians , do lead unto , not the example of Plutarch , he both then and ever afterwards a●e that flesh : and it is reported , if at any time it had ceased one day , the disease to have waxed worse , untill they were fullfilled . Suidas . A Certain Persian , Epixyes by name , a Noble Lord of the upper Phrygia , laid wait for Themistocles , going down unto the Sea by reason of businesse pertaining to Greece , after that he fled to Xerxes , Pisidians being long since provided , who in the Town , which they call [ Leontocephalon ] ( that word signifieth the heads of Lyons ) that they might kill him , walking in the night . To whom they say , the Mother Idea being set before him by a dream , to have said ; O Themistocles , avoid thou the head of Lyons , least thou run into the Lyon. For this thing therefore I require from thee the hand-maid Mnesiptolema . From whence Themistocles being overwhelmed with fears , the goddesse , being worshipped , declined the Kings way , and being gone past that place , he now sate down with others in the night . But when one of the beasts which carried his Tent , had slidden into the River , the servants of Themistocles opened the arris hangings , being made wet , to dry them . In the mean time the Pisidians run to them with their Swords . But when they could not sufficiently see through those things that were dryed , unto the Moon ; They thought they were the Tents of Themistocles , and that they should find him resting within ; when as now going nearer privily , they carried away the Arries , the servants being intentive , flew upon them , and quickly took them . So he having rid himself of the danger , in reverence of the goddesse , which had been presented before him , he built the Temple of Dyndimena at Magnesia , of whom he made his daughter Mnesiptolema a Nun. Plutarch . in Themistocles . L. Lucullus going to Hellespont , built or fitted a Navy for the Mithridatick war. Being brought to Troas , he turned aside in the Idoll Temple of Venus . Being asleep in the night , he seemed to see the Goddesse standing by him ; who said , Why sleepest thou , couragious Lion here , When num'rous Dogfish is next present there . He arising , his friends being called unto him , put forth the dream , it being as yet night . Some of Troy were also present , who shewed him , that there were five of the King's Gallies with Oars at the Haven of the Achaians , thirteen which bent their course into Lemnos . Therefore he presently lets loose , and obtained these ; he killed their Lievetenant or chief Commander . Isidore , &c. Plutarch in Lucullus . M. Arcorius , a Physitian of Augustus Caesar ( when two Armies of the Romans had stood in the fields of Philippi , here the Army of Octavius and Anthony , there of Brutus and Cassius , and the next day they were to joyn battell ) received a Dream from Minerva , that he should warn Octavius labouring with a grievous disease , least by reason of health being against , he should not be present in the next battell . The which when Caesar had heard , he commanded him to be brought in a horse-litter into the battell , in the which while ( for the getting glory ) he had watched and warded above his strength , he was freed of his disease , and was freed from the Souldiers of Brutus , thinking of his murther , and robbing his Camps , and striking thorow the empty Horse-Litter with Arrowes and Darts . Cicero , Book 3. Of Divining , in Augustus . SEleucus was the son of Antiochus , who was one of Alexanders Captains . He had Laodice for Wife ; who , that night in which she conceived Seleucus , it seemed to her , being at rest , that she lay together with Apollo , from whom she had received a ring ingraven with the shape of an Anchor , and that he was found in the bed , and to be kept with diligence . Laodice gave him unto Seleucus ( being well taught concerning his birth ) going with Alexander into Asia . It is added , that Seleucus , and those begotten by him , had their thigh marked with a naturall Anchor . WHen the Romans being once shut up in difficult places by the Samnites , were greatly pressed upon ; P. Decius , then Tribune of the Souldiers , he saw himself in his sleep , to lye between most thick wedges , dying with much glory . By which dream , the most valiant man , most thirsty after glory , yet not so much affrighted , as encouraged unto the desire of his promised end , began to decline no kind of danger : and being admonished by friends , that he should fight the more warily , he opened unto them his dream and purpose . Then notwithstanding being ( beyond thought ) unhurt he brought the army out safe from the jaws of their enemies . But after three years passed between , the late truth was brought to sleep . For in the Latine War , himself being Consull , sacrificed himself for the Common-wealth : and being brought into the middle of the enemies Armies , he dyed with such glory , that he stirred up his son unto the like desire of an hereditary death . These almost after this manner , are both written in the Annals of Rome , and related by Tully . C. Gracchus saw the shape of his brother Tiberius ( who was killed in the sedition of the field Law ) in his sleep , saying . He might delay as much as he would , yet he must perish with the same death , by which he had died . Which also happened . For when after most destructive Lawes published , he had possessed the Mount of Aventine with an armed multitude , by Lucius Opimius he was slain . Cicero in Book 1. Of Divination . Plutarch , in the life of the Gracchians . CAlpurnia the Wife of Julius Caesar ; saw in her rest , that night which was the last he lived on the Earth , that he was slain with many wounds , laying in her bosome : and being exceedingly affrightned through the cruelty of the dream , ceased not to intreat him , that the next day he would abstain from the Court. But he not moved with a Womans dream , thought to do that , he earnestly desired to go to the Senate , in which the hands of Parricides were brought on him ; where , by Brutus and Cassius he was slain . Valerius , Book 1. chap. 3. L. Cornelius Sylla , not onely foresaw his death , but also wrote somewhat of it : For in the twenty second Commentary of deeds done by him , two dayes before he deceased , he set to the last hand ; and saith , the Chaldeans foretold him , That where he had famously lived , he was to depart in the flowr of happiness . He telleth also , That his son , who had dyed a little before Metella , was seen in a dream to stand by him in an unusual garment , and to have prayed his father , that he would lay aside cares , and would go forward with him to his Mother Metella , there with her to live in rest . Plutarch . in Sylla . A Beholder of Playes , who standing in the place of beholding , had mused in his sleep , that he was slain by a sword-player who seemed to be present ; by and by he told the sitters by , that he had seen the Dream ; so being killed by him with an Eel-spear , he taught by experience , the vain dream to be true , by a miserable issue . Alexander , book 3. chap. 26. GReat Sfortias , the day before he departed from Orthona against Braccius , who besieged the City Aquila , in the year 1425 , dreamed about the morning , That being overwhelmed with a deep heap of waters , was conversant in the greatest danger of his life , and to have beheld a man in a Gyant-like shape very like to D. Christopher , of whom even with a great and often repeated voyce , he besought help in vain . But he being nothing warned by his dream , departing by Orthona , in the crosse passage of the small River Aternus , ( which at this day hath its name from the Town Piscaria ) while he brought help unto a Lad , his Armour-bearer being in jeopardy , his right hand being stretched forth , pitching in the muddy Foord , his horse , although famous , failed in his hinder legs , and so his armour weighing him down , he was drowned . Jovius , in his Life . MAlpaga , an Archer , was not an unacceptable servant unto Galeatius Sfortias , Duke of Mediolum , among his household-servants . This man , the day before that Galeatius was killed , he saw in the night , at the time of rest , as if himself had been present at the thing , him being thrust thorow with wounds made , to be put together with his father in the same Coffin . That which afterwards he waking beheld to be done , Galeatius being dead , while a proper coffin was made for him . Which sight , the same Malpaga , before the Duke was killed , being through fear astonished , had told unto his Earls . Fulgosus , B. 1. ch . 5. Of Examples . MArk-Anthony Taurell , Earl of Guastella , when he warred in the Kingdom of Neapolis , in that War which Ferdinand the Elder , King of Arragon , waged with Renatus King of Andegavia , in the standing Camps , which he had in the Country of the Brutians ; arising in the morning from his bed , he told those his Souldiers who had stood about him , that he saw in his sleep , that he was drowned in the water : and therefore decreed to abstain from swimming , to which he had accustomed himself . But when at noon-day after sleep , being cloathed with a Souldiers warlike garment naked from above , he had come to walk to the neighbouring Lake , and saw some of his Souldiers swimming , being unmindfull of his night-dream , and perchance the destinies so drawing him , letting himself down with some others into the Lake to swim , according to the dream that he had seen , he was drowned , when as none of his Souldiers could bring him help . Fulgosus , book 1. chap. 5. HOrace Perusine , servant of the Feasts or Junkers unto Alexander of Medices , Duke of the Florentines , a little before that he was killed by Lawrence of Medices , was vexed with a Feaver , from a vapour , as is meet to be believed , of black choler , he had a sight thrice in the night , in the which he beheld the Prince to be stabbed by Lawrence : Which images of things , drave the sick-man , that he told it to Paschall the Prince's Physitian , to be related to the Prince . But Paschall , carefully doing duty , found the Prince in that mind , that he said it was a fable of a dreaming sick man ; admiring , why the whole house had conspired together for hatred of Lawrence : The Supply of Sabellicus , book 22. out of Jovius . BAptista of Cardanum , studying at Papia , on a certain night , as soon as he arose , tryed to kindle a sparkle of fire . In the mean time he heareth this voyce , Go , my son , go to Rome . And he saw a great brightnesse , like a bundel of burning chaff . He being affrighted , his fire-light being laid aside , lay hid under the bed , untill his chamber-fellows returned out of the University . When they returned , thinking him to be sick , they knock at the door , he openeth it . Straightway , to them enquiring the cause , he answereth , He thought his Mother to be dead , and told what he had seen and heard , and also wept . They turned the thing into a jest ; partly laughing at him , partly comforting him . The day following , when as yet he had not received a message concerning his Mothers sicknesse , he was certified of her death , that she breathed out her soul in that very hour , wherein he had perceived these things . The Town of Cardanum is absent from Papia fourty two miles . Cardane , Of the variety of things , book 15. chap. 84. tells this of his Kinsman . ULysses after his return into his Countrey , being affrighted with often contrary dreams , called together most skillfull Interpreters , telling , that a certain Image was seen by him , of a very laudable beauty , between the countenance of a man and a god , suddenly to be sent forth out of the same place . The which , to him desiring to embrace with the greatest desire , and stretching forth his hand ; it was answered unto him in a man's voyce , That such a conjoyning was wicked , because it was of the same bloud and birth : for thereby the one would destroy the others work . And then to him more eagerly , asking it , and desiring to learn perfectly the causes of that thing , a certain sign arising from a male , came between his sight , and that second power or jurisdiction of his cast upon him , to have disjoyned both . Which thing , all who were present , pronounced to be destructive with one mouth , warning him to take heed of the layings in wait of his son . So , Telemachus by his fathers will , is banished into the fields which were in Cephalenia . He himself going apart into hidden and separated places , endeavoured to avoid the force of the Dreams . At the same time , Telegonus , whom being sprung from Ulysses , Circe had brought up at the Island Acaea , when he was of ripe years , going to search out his father , came to Ithaca , bearing in his hands a certin spear , whose top was armed with the bone of a Sea tortle , to wit , a token of honour of that Island , in which he had been brought up . Being instructed where his father Ulysses lived , by the keepers of the ground , being at his first passage more mistrusted , is forbidden , when as he more eagerly resisteth , he is on the contrary repulsed , he begins to cry out , It was an unworthy act that he should be forbidden from the embracement of his father . So Telegonus being thought to come to bring force on the King , he is more sharply resisted , for it was not certainly known to any , that Ulysses had also another son . But the young man when he saw himself the more exceedingly , and by force , to be repulsed , being raised up through grief , killeth , or being greatly wounded , weakeneth many of the keepers . Which things after they were known to Ulysses , he thinking the young man to have been sent by Telemachus , going forth of doors , casts the Lance which he had wont to carry for his own defence against Telegonus . After that , the young man escaped this stroak , he sends a notable dart against his present father . When Ulysses fell down with the stroak , he gave thanks for his fortune , and confessed it was very well done by him , because being slain by the force of a strange man , he had freed Telemachus , a most dear son to him , from the wickednesse of parricide . And holding back the residue , he asketh the young man , who he was , and from what place risen , who durst kill Ulysses the son of Laertes , famous for counsel and war ? Telegonus then knowing it was his father , tearing his head with both his hands , uttered a most lamentable weeping , being exceedingly tormented for the death brought by him on his father . Dictys , in book 6. PIndare , a Lyrick Poet , his age being now finished , seemed to see Persephone to stand by him in his sleep , and to complain , That she onely of all the gods was not adorned with his verses . But when he had come unto her , he should also make an hymn on her . Indeed , a little after , and even before the tenth day from that dream , he finished the duties of life . There was at Thebes a certain old woman , joyned to Pindare by kin , and very much exercised in singing forth many of his songs . Pindare shewing himself to her at the time of rest , sung a song on Persephone . She being presently awakened , wrote down all things which she had heard Pindare singing , through a vision in her sleep . Truly in that song , amongst other sirnames of the hell-goddess , is Chrysenius , to wit ▪ from the golden rains ; which thing , it is sufficiently manifest , to have served for the snatching away of Proserpina . Pausanias , in his Boeoticks . UNto Phayll King of the Phocians , after the Temple of Delphos spoyled , he scarce as yet having come to his command , such a shew by a dream , was set before him . Among the things offered to Apollo , there was a very old image of brass , of a man , whose flesh being consumed , his bones alone were left . They of Delphos said , it was dedicated by Hippocrates the Physitian . Phayll seemed to see himself made like to this . And a few dayes after , pining away with leanness , he fulfilled the issue of the dream . Pausanias , in his Photicks . A Little before the destruction of Messena , in the twenty first year of the War , Aristodemus , King of the Messenians , seemed at the time of rest , to see , when as now arms being taken up , he was to go forth to battle , the intrails of sacrifices being placed on a table , his daughter ( whom six years before being sacrificed for the safety of his Country , he had slain with his own hands ) standing by him in a black or mourning garment , and her breast being naked , shewing her wounds : and then the intrails being removed from the table , the weapons being withdrawn , her self to be endowed with that golden crown and white garments . He therefore thought this dream to betoken death unto him , because the Messenians lift up the Nobles being crowned , and covered with a white garment . And without delay , when by the devoting of his daughter , he saw he could nothing profit his Country , at his daughter's Tomb he brought death on himself . Plutarch . in Cleomenes . ALexander King of Macedonia , first knew by a dream , that the right hand of Cassander would prove mortal to him , before that in the end he felt it . For he thought himself to be killed by him , when as he had never seen him . At then , sometime coming between , after that he had come into view , the image of his night-fear being disclosed , as soon as he knew it to be the son of Antipater , a Greek verse being added , which raiseth up the truth of the dreams , he beat back the suspition of poysoning now prepared against his head ; whereby it is reported he was slain with the hand of Cassander . Valerius Maximus , book 1. chap. 7. Sabellicus , book 6. Ennead . 4. ALcibiades taking a sleep , thought himself in his sleep to be covered with the cloak of his Concubine . The truth whereof straightway followed . For Critias , when he saw Alcibiades very much to prevail in favour and authority , endeavoured to take him out of the midst of them . Therefore he sent Tisimen ( or as others name him , Susametres ) and Bagous , that they might kill him . He when he was with his Leamond , being killed in her bosome , and was cast away unburied , was covered with the garment of his Concubine . Justine , book 5. Plutarch . & Probus , in his Life . THat was an effectual Image of rest , which brake the courage of King Croesus , first with the greatest fear , and then also with grief . For of his two sons , he thought that Atys the more excelling both in great nimbleness , and endowments of body , and ordained for the succession of the Empire , was taken away from him by the sword . Therefore whatsoever did belong to avoid the bitternesse of a denounced slaughter , the father's care in no part ceased to turn away . The young man was wont to be sent to wage Wars ; he was kept at home . He had an Armory filled with plenty of all kinds of weapons ; that also he commanded to be removed . His Earls used to be girded with the sword ; they were forbidden to come near . Yet necessity made way for mourning . For when a wild Boar of huge bigness wasted the tilled places of the Mountain Olympus , with often destruction of the Country-people ; and help was humbly besought of the King against the unaccustomed evill , the son wrested by force from his father , that he might be sent to slay him , indeed so much the easier , because the cruelty not of the tooth , but of the sword , was laid up in fear . But while all were diligently bent on a sharp endeavour of killing the swine , a stubborn chance of a hovering force , turned the launce sent from Adrastus , that he might smite the wild beast , out of the right way into him : and indeed would have that right-hand especially aspersed with the fault of a wicked murder , unto whom the defence of the son was committed by the father . Valer. Maximus , book 1. chap. 7. & Herodotus , book 1. POlycratis , daughter of a Tyrant , of the Samians , she seemed to see at the time of rest , her father to be on high in the ayr ; who should indeed be washed by Jupiter , but , anointed by the Sun. She being affrighted with this vision , warned her father , that he should not go to Oraetes the Governour of Cambyses at Sardis . But he obeying not the saying , was fastned to a crosse by Oraetes . Herodotus , book 1. UNto Hipparchus the son of Pisistratus , was presented in his sleep , the image of a tall man pronouncing these verses ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Bear ( Lyon ) things unsufferable , suffer with bearing mind : There is no wicked man , to whom hee 'l not repay in kind . In the morning he would refer these words to the Interpreters of dreams . But straightway the Vision being despised , he neglected it , and went away into the solemn fight , where , by Aristogiton , and Harmodius , Gephyraeans , he was killed . Herodotus , book 5. SImon of Athens , when as he moved an expedition against the Persians , his Navy being now ready , he had such a dream . An angry Bitch seemed to bark at him , and to utter thereupon a voyce mixed of a man's voyce , and a dog's barking , in these words ; Be gone , thou art to be a friend To me , and to my whelpish kind . Astyphilus Posidoniates therefore , a divining man , and familiar friend of Simon , affirmed death to be foretold him , using this argument : The dog is an enemy to him whom he barks at : but to an enemy none is dear , or a friend , but when he dyeth . Moreover , the mixed voyce , sheweth the Mede an enemy , whose Armies are mixt of Greeks and Barbarians . The end proved the dream to have been true : for not much time after Simon dyed of a disease in the siege of Citium Plutarch . in his Life . WHen as a certain one had seemed to repeat a verse of Homer's unto Socrates ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Thou shalt indeed on the third day To Phthia come , full fraught with clods of clay . He said to Aeschines , I shall dye on the third day . Phthia was the Country of Achilles . And his friends endeavoured to perswade Socrates , that he should flee into Thessaly , because there he had good friends . But he drew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ] that is , to kill or corrupt . And the third day after , Hemlock being drunk in prison , he perished . Laertius , in his Life . ATterius Ru●●us , a Roman Knight , when a Sword-play was set forth by the Syracusans , he saw himself in the time of sleep , to be thrust thorow by the hand of Retiarius . And the next day he told it in the place of beholding unto the sitters by . Afterwards it fell out , that in the next place from the Knight , Retiarius was brought in by the Sword-player . Whose face , when he had seen the same man said , he thought he should be slain by that Retiarius , and forthwith he would depart thence . They , his fear being shaken off , by their speech , brought the cause of destruction to the miserable man. For the Sword-player being compelled into that place , and cast down while he endeavours to strike him lying along , kills Atterius being thrust thorow with his Sword. Valerius Maximus , in the first Book , chap. 7. JUlius Caesar , not much before he died , in his sleep sometimes he seemed to himself to fly above the Clouds , sometimes to joyn his right hand to Jupiter . Moreover in the same night , when he lay in his bed , all the dores of his Chamber , and likewise the Windowes being set open , he was affrighted both with a noise and light , and the Moon shining bright , he marketh Calphurnia being fast asleep , to utter dark words , and undistinct sighings . She imagined that she lamented him whom she held thrust thorow , in her bosome . Others deny that sight to have been set before her . But when as a Pinnacle had been ( by the decree of the Senate ) adjoyned unto Caesars house , as Livy is Author , as it were for an Ornament , and enlarging it , Calphurnia having imagined ( at the time of rest that to have slidden down ) she seemed to her self therefore to mourn and weep . But when light had approached , she asked Caesar , if by any means it might be brought to passe , that he might not go forth , but might adjourn the Senate unto another time . But if he did esteem her dreams but as a lock of Wool , yet he should ask Counsell of the Soothsayers , and Sacrifices , concerning things hanging over his head ; Whence there was some suspition and fear set before him also , as it seemeth : For he took notice of no superstition before the woman was grieved or vexed for that thing which she then saw . But assoon as the Soothsayers told him , satisfaction could not be made , many sacrifices being now slain , he determined , Anthony being sent , to dismisse the Senate . In the mean time Decius Brutus , surnamed Albine , whom Caesar , for the trust which he had to him , had written amongst his second heirs ; seeing he was a companion of the conspiracy of the other ; Brutus and Cassius fearing lest if Caesar should passe away that day , the matter would have been told abroad , he mocked the Soothsayers , and reproved Caesar ; and being taken by the hand , led him forth . And so that day , in the Court , being thrust thorow , with many wounds he was wretchedly slain . Plutarch . CAesar being slain , the people diligently sought after the conspirators being hidden . Helius Cinna the Poet , one of Caesars friends , had the night before , a fearfull dream . It seemed to him that he was invited by Caesar to supper ; but when he refused , he was led by the hand against his will , and strugling . This man , hearing the body of Caesar to be burnt in the Market-place , although he had his Vision mistrusted , and was also held with a Feaver , came for the honours sake of him into the Market-place , Assoon as he was seen one of the common people told his name to another which asked him , he to another : straitway it spread through all , that this man was one of Caesars smiters . For there was among the Conspiratours , another of his surname , Cornelius Cinna : whom because they thought this was he , by and by , a violent force being made , they in the very market-place , tore him in pieces . Plutarch . in Caesar & Brutus . NEro ( Provinces a little after falling off from him ) was affrightned with evident signes of Dreams , and significations of things to come , and all things both old and new , he never wonting to dream before . At length his mother being killed , he saw at the time of rest , a Ship , the stern by violence wrested from him governing it , and to be drawn by Octavia his wife into the most narrow dark places . And by and by to be filled up with a multitude of winged Ants , sometimes to fetch a circuit from the Images of Nations dedicated to the Theatre or view of Pompey , and to be driven away in their progresse : an ambling Nag , in which he very greatly delighted , the latter part of his body transfigured into the form of an Ape , and onely his head being whole , to utter forth shrill neighings . Suetonius . GAlba the Emperour , a little before his death , had set apart out of his Treasure , a Jewell set forth with Pearls and pretious stones , to beautify his Tusculane-Fortuna . That on a sudden as more worthy of a famouser place , he dedicated unto Venus of or in the Capitoll . But the next night he saw Fortune complain in his sleep , of the Jewell being taken away : and in good earnest to threaten , that she would snatch away himself , and also those things which he had given . The Emperour being affrighted in the dream , most early in the morning , those being sent before , who should make ready the Divine thing , ran into Tusculanum : and he found nothing besides warm embers on the Altar , and an old man clad in black beside it , holding Frankincense in a Glasse dish , and unmixt Wine in an earthen cup. Suetonius . DOmitian dreamed that Minerva departed out of the holy place , denying that she could defend him further , because she had been disarmed by Jupiter . The same man dreamed , that a Countrey-man came to him with a Sword , and Minerva , who was placed in his Chamber , to have cast away her weapons , and the same to go down out of a Chariot , which was drawn with black Horses , into a great gaping of the Earth . He was presently slain by his layers in wait . Xiphiline , in his life . ANthony Caracalla , Emperour , a little before that he was thrust thorow by Martial , Tribune of the Souldiers , and prepared a setting forward out of Antioch , his father Severus stood by him with a Sword in his sleep ; and saith , Even as thou hast slain thy brother Getas , so will I kill thee . Anthony therefore awaking out of sleep , never doubted the end of his cruelty , and life to be at hand when as before also the Diviners had foretold the like things . Dion . Nycaeus . DIonysius of Syracusa , as yet containing himself within a private habit , a certain woman Hymeraea , of no obscure stock ; while she took rest , in her opinion climbed up to Heaven , and there the seats of all the gods being viewed , she takes notice of a mighty man , of a yellow colour , a freckled face , bound with Iron chains , covered underneath with the Throne and feet of Jupiter . And the young man being asked what Captain , the favour of beholding heaven had used , who he was ? She heard that he was a cursed destiny unto Sicily and Italy , and that being loosed from bonds he was to be a destruction unto many Cities . The which dream she the day after by speech divulged . And then , after that fortune , an enemy to the liberty of the Syracusans , and hatefull to the lives of guiltlesse ones , cast Dionysius , being freed from his heavenly custody , as it were a certain Thunderbolt , into idlenesse and rest , assoon as Hymeraea beheld him entring the walls among a dissolute rout , for the honouring and beholding of him , she called out , this is he whom she had seen in her sleep . That thing being known , made the Tyrant carefull to take the woman out of the way . Val. book 1. chap. 7. WHen Cicero followed Julius Caesar into the Capitoll , and told him , the last night Jupiter was seen by him , who with a Golden chain had let down a little boy of a wonderfull towardnesse from Heaven , unto the Gate of the Capitoll , unto whom he had afterwards given a whip in his hand : Octavius being then beheld whom Caesar had brought into the Capitoll for paying a vows sake , he knew that to be him whom he had seen in his sleep : His triumphs and Son , being truly a scourge to the too much proud Nobil●ty of Rome , made Cicero his dream certain . Fulgosus , book 1. chap. 5. & Xiphil . in Augustus . Q. Catulus , the Capitoll being dedicated , at the time of his rest , he saw Jupiter to have chosen one out of many children cloat●ed in Purple robes , to whom he had given the Roman ensigns to be carried in his hand , and the night following , when sleeping , he would drive away that very child out of Jupiters bosome , Jupiter said , that he should not remove the child , because he kept him for the safeguard of the Roman Commonwealth . On the morning following , he by chance lighting on Octavius , by his shape and garment knew , that that was he , whom he had seen at the time of sleep . Fulgosus , book 1. chap. 5. & Xiphilin . SLeep shewed unto Vespasian the father , his own Royall office ; and of his sons . For when he was as yet a private man in Achaia with Nero , he saw it told him ( at his rest ) by an unknown person , that his happinesse shall begin when a tooth should be taken away from Nero. Therefore being awakened , he on whom he first happened , was a Physitian , who shewed him a tooth that he had pulled out of Nero. Therefore not much after the death of Nero followed , likewise of Galba , and after them the discords of Otho and Vitellus , yielded the first beginnings and strength to Vespasian for rule . Fulgosus , book 1. chap. 5. Moreover Nero himself saw ( at rest ) Jupiters Chariot to be sent into the house of Vespasian : which words when they wanted interpreting , Josephus the Jew said they did betoken the Roman Empire to Vespasian . Xiphiline in Vespasian . JUlian being chosen Emperour by the Souldiers in France against ●is will , said to some of his more dear friends ; On that night which had gone before the day of his being declared Emperour , a certain likenesse ( was seen by him ) of some Genius or Paynim , which said these words unto him in a chiding manner : Ere while ( O Julian ) I attend at the porch of thy house , hiddenly much delighting to increase thy dignity , but as often as being repulsed , I have departed : and ( the opinion of many agreeing ) neither now indeed am I received , I will go cast down and sorrowfull ; yet that I will keep in remembrance in my heart , that I will dwell no longer with thee . Cuspinian . NEptune seemed unto Stipo the Philosopher in his sleep , to be angry ▪ because he had not offered [ Hecatombe ] that is , the sacrifice of an hundred beasts , as the custome was . But the Philosopher being nothing disturbed at this sight , answered : What sayest thou , Neptune ? Dost thou so come hither as a boy with thy complaint , because money being mutually taken , I have not filled the City with a savour ? But according to the bignesse of a familiar thing , I have sacrificed unto thee some very small fishes . At these words Neptune smiling , he seemed , his right hand being plucked to him , to have said unto him : For thy great favour , I will bestow on the City of the Megarians , plenty of [ Apues ] or very small fishes . The which also they deliver to have happened . UNto Hippias the son of Pisistratus , while being a banished man he ambitiously seeks after Kingly Authority , at Maratho , a night-shape of his mother , with whom he seemed to copulate , at the time of rest , was brought before him . For which thing the interpreters answered him , that Authority Royall was largely signified unto him , and he being put in mind thereof by his dream , and full of hope , not long after enjoyed the dominion of Athens . Herodotus , book 6. THe Mother of Dionysius of Syracusa , when she had conceived him in her womb , she seemed to bring forth a Satyr ; and an Interpreter of wonders ; being consulted with , she knew with a certain issue , that he was to be the most famous and most mighty of the Grecian bloud . Valerius , book 1. chap. 7. Astyages Cyrus his grandfather by the Mother side , the birth of Cyrus having respect unto the Empire of all upper Asia , two dreams of his being fore-messengers of it , endeavoured in vain to shake off Mandanes his daughter , because he had seen in his sleep , her urine to have overflowed all the Nations of Asia , not to a most excelling man of the Medes , lest the glory of the Kingdom should be passed over into that family , but by assigning her unto Cambyses , a man of a mean fortune of the Persians , and by commanding her son Cyrus to be put out ; because he ( times being quiet ) likewise had thought , through the off-spring of Mandanes , the vine sprung forth would have increased so far , untill it would over-shadow all parts of his dominion : but truly he was disappointed , by endeavouring , through man's counsels , to hinder the happinesse of his Nephew , appointed unto him by the judgment of the heaven-lies . Valerius , book 1. chap. 7. Herodotus , book . 1. THey report , That Cyrus , King of the Assyrians , dreamed , the eldest of Prince or Duke Hystaspes his sons , with two wings to overshadow , with the one , Asia ; with the other , Europe . Therefore after his son Cambyses , Darius the eldest son of Hystaspes having obtained the Kingdoms , subdued Europe and Asia . Herodotus , book 1. & Justin . MIthridates the sonne of Ariobarzanes was a companion to Demetrius son of Antiogonus , and his equal , and had Antigonus in reverence , a man evill neither in deed , nor in the opinion of others . An unlucky suspition happened to Antigonus , concerning him by reason of a vain dream . For ( at his rest ) it had seemed to him , to have set a wide field with branches of gold , from thence first grew golden corn . A little after , he , when he had returned thither , found nothing but stubble ; and when he was very greatly grieved , he heard the voyce of a certain one , who said , Mithridates , the golden corn being mowed down , went away into the Euxine Sea. He being much troubled , opened that sight to his son , being first brought to an oath of silence : and that thing also , that he determined by any means to kill Mithridates . Demetrius ( this thing being known ) was grievous sorrowfull , and when as he being a youth , according to his manner , being at leisure , had come to him , not daring for the tye of the oath , to warn him by words , drew him apart by degrees from friends ; and when they were alone , his Spear being turned upside down , he wrote , he beholding him , Flee Mithridates : and he , the matter being understood , fled away by night into Cappadocia . But destiny proved the foolish Dream of Antigonus to be true , by and by : for Mithridates possessed a large and good Country , and was the author of the Kingdom of Pontus , which the Romans under about the eighth King , overthrew . Plutarch . in Demetrius . ACtia , the Mother of Augustus Caesar , sleeping in the Temple of Apollo , she seemed to be co-mingled with a Dragon , and the moneths for bringing forth being fulfilled , she brought forth . Moreover , before she brought forth , she dreamed , that her bowels were carried on high into Heaven , and were powred forth into the whole World. The same night , Octavius saw in his sleep , that he sprang out of his mother's womb . When the Infant was now born , Nigidius Figulus , a Senatour , presently foretold unto the Father , the highest royall authority unto his son . Xiphilin . & Sueton . in Augustus . OCtavius , when he led an Army thorow Thracia , and had asked counsel of the Oracle of Bacchus concerning his son Augustus ; the night following he presently seemed to see his son more sumptuous than in a mortal shape , with a thunder-bolt and Scepter , and the spoyls of Jupiter the most excellent great , and a chariot covered over with a shining crown of Bay , twelve horses of an exceeding whiteness drawing it . Q ▪ Catulus , after the dedication of the Capitol , for two nights together dreamed ; in the first , The most excellent great Jupiter , many boyes in robes of purple playing together about the Al●ar , separated one , and to have laid into his bosom the singe of the Common-wealth which he carried in his hand ; and in the night following , to have observed , that he , the same child being in the lap or bosome of Jupiter Capitolinus , when he had commanded to be withdrawn , was forbidden by the warning of the god , as though he should be brought up for the safeguard of the Common-wealth . And the next day beholding Augustus meeting him , not without admiration , he said , he was most like to the Lad of whom he had dreamed . Some unfold the first dream of Catulus otherwise , as though Jupiter , many boyes together cloathed in purple robes , requiring a defender from him , had shewn one among them , unto whom they should bring back all their desires , and had brought his kiss untouched with his fingers , unto his mouth . Marcus Cicero having followed C. Julius Caesar into the Capitol , he by chance told the dream of the foregoing night unto his familiar friends : a boy of a free countenance , let down from heaven by a golden chain , to have stood at the doors of the Capitol , and Jupiter to have delivered unto him a whip . And then suddenly Augustus being seen , whom as yet unknown to most , his Uncle Caesar had brought to sacrifice , he affirmed him to be he , whose likenesse at the time of sleep was presented before him . Suetonius . IT is agreed amongst all , That Vespasian the Emperour was so sure alwayes of the off-spring of him and his , that after daily conspiracies against him , he dared to affirm to the Senate , Either his sons were to succeed him , or none . It is said also , that he saw a certain ballance ( at rest ) placed in the middle part of the Porch of the Palatine-house , with an equall beam , when as in the one scale , Claudius and Nero stood ; in the other he and his sons . Neither did the thing deceive , when as both commanded so many years , and with the like space of time . They say , Nero , in his sleep , was in his last dayes put in mind , that he should bring forth the Chariot to the most excellent great Jupiter out of the Vestry , into the house of Vespasian , and into the Circle . ADrian , the day before he was ordained Emperour , saw at Antioch of Syria , in his sleep , a fire to fall from Heaven on the left part to his neck or throat , straightway to creep on the right ; with which fire , ●e seemed to himself to be neither sore afraid , nor hurt . Dion . of Nicaea , & Xiphiline in Adrian . ALexander , while he assaulteth the City of Tyre for 7. moneths , with Bullwarks , Engines , and two hundred oar-gallies on the Sea side , saw Hercules , at his rest , stretching out his hand to him from the wall , and inviting him . Apollo seemed to say to many of the Tyrians in the dreams , that they should passe over unto Alexander , for neither should those things which should be done in the City be effected by them . But they as traytors of the wickedness found out , bound the Image of Apollo with chains , and fastned him to the foot of a pillar with nails , calling him a favourer of Alexander . Another shape was set before Alexander in the night . A Satyre was offered to him . The which when he endeavoured quickly to take , it withdrew it self ; at length , after many intreaties and runnings about of his , it came into his hand . The diviner , the name being divided asunder , not absurdly answered , SaTuros . Tyre shall be thine , because [ Sa ] with the Greeks , signifieth thine . They shew a spring , at which next after sleep , he saw the Satyre . Plutarch . Alexander . EUmenes , when he thought Neoptolemus and Crater to move against him , and provided to move by night ; by and by being overcharged with sleep , a wonderful Vision was offered to him . He seemed to see two Alexanders at a battle joyned between themselves , and both to lead all the wings : hence , to the one came Minerva ; to the other Ceres , for help . A sharp conflict being begun , that being scattered for whom Minerva stood , Ceres , ears of corn being divided asunder , weaved a crown for the Conquerour . This being seen , he conjectured it was the second to him , who for a very good field , and at that time having a famous ear of Corn in the knop of a Rose , did fight . For it was full of sown seed , and pease yielded a bright shew , the fields having long grass in great plenty . He was now more raised up ; after that he understood Minerva and Alexander to be a sign of battle to the enemies . He therefore gave also Ceres and Alexander a sign to his Souldiers , that they should redeem their head and weapons with the Crown made of ears of Corn. A battel being joyned , he slew Neoptolemus and Crater . Plutarch . in Eumenes . TImoleon , chief Commander of the Corinthians , a Navy being prepared for help of the Sicilians , against Dionysius the Tyrant , and all things being delivered or supplyed , which an Army had need of , the Priests of Proserpina seemed to see Ceres and Proserpinae to go far from home , adorning themselves , and with Timoleon , saying , They were to sayl into Sicily . Wherefore they provided an holy Galley with oars of Corinth , named Drabus . He had seven Corinthian ships , The Leucadians afforded the tenth , when he looseth from these parts ; when it was late in the night , and he was carried with a prosperous wind , on a sudden , the Heaven seemed to him to be cleft , and a plentiful and clear flame to have been powred forth upon the ship . From thence a Torch lifted up , that was proper to the mysticall or hidden things , and accompanying and holding the same course , what part of Italy the Governours most especially desired , it was brought into that . The Prophets affirmed this shew to agree with the Dreams of the Priests , and that the goddesses were at hand in this voyage , and to shine before them with this shining brightnesse . For Sicily was holy to Proserpina , for there they fable she was allured , and that this Island was given her for a nuptial gift . And truly after this manner was the Navy confirmed . Plutarch . in Timoleon . AS the Dream of Hannibal , Captain of the Carthaginians , was detestable to the Roman bloud ; so , of a certain foretelling whose not onely wakings , but also very sleep was ominous unto the Roman Empire . For he drew forth an Image agreeeble to his purpose , and desires ; and he thought a young man more noble than in a mortal shape , to be sent unto him from Jupiter . By whose warning , at first , his eyes following his steps into no part , straightway a ready will of keeping an humane wit being feared , looking behind him , he perceiveth a Serpent of a huge greatnesse , with a stirred force , treading every thing whatsoever he had met with under feet : and after him , showres breaking forth with a great noyse of heaven , and the light rolled up within very obscure darkness . And then being astonished , he asked , What that Monster was , what it might betoken ? This is a Captain ; thou seest ( saith he ) the desolation of Italy ; therefore be silent , and leave other things unto silent destinies . Valer. Max. in book . 1. chap. 7. AMandatus is a servant from Mardonius unto the Oracle of Amphiaraus , to enquire about those things which they should execute . But he thought , in his sleep , a servant of the god was standing by him , at first indeed to drive him back by word , as if the god had been absent : but straightway , as lesse obeying , to thrust him also with his hand . Last of all , to him stubbornly abiding , to have dashed a great stone in his head . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That is , But these things were mis●sounds of things to come . For Mardonius was overcome at Plataea in a great battel , and being smitten with a stone , was slain . Caelius , book 19. chap. 15. out of Plutarch . XErxes , the son of Darius , King of the Persians , was about to bring war on the Greeks ; Artabanus son of Hystaspes , the Uncle of Xerxes , exceedingly withstood it . Xerxes although fretting , yet he had purposed to obey Artabanus . But the destinies urging him , he had the same dream twice . He saw a man in a noble likenesse , chiding him , because he deferred to bring War on Greece . The thing being talked of with Artabanus , he constrained Artabanus cloathed with the King's garments , to take a sleep in the King's Throne . The same resemblance was also presented before the eyes of Artabanus : Therefore he incensed Xerxes unto the Warr of Greece , with no less diligence than before he had withstood : indeed the evil fate of Xerxes so urging it , that the most proud King might pay the punishments of his rashness and pride . The same Xerxes seemed to himself to be crowned with an Olive-grass , with the boughs of which Olive the whole Earth was overwhelmed , and presently the Crown , tyed fast about his head , vanished : This dream was more famous and sure than the former . Xerxes had affrighted the world with Warlike preparation , and now seemed to triumph over Greece , Athens being taken , when as he was by the diligence of Themistocles broken , he was forced by a shamefull flight to shift for his life . Herodotus , book 7. THe Spartans , Callicratidas being Captain , were to fight at Arginusa in a Sea-battell with the Athenians , the diviners on both sides disswading them . For the head of a sacrificed beast lying on the shore , dispersed the Lacedemonians , being drawn through the rage of a wave ; the Soothsayers shewed , all these things betokened that the Pretor of the Navy was to perish in that combat . Which thing being heard , they say Callicratidas answered , he should withdraw nothing from the Spartane worthinesse , if by fighting he should fall . But unto Thrasibulus the Athenian , who being then Pretor , led the Navy , and to whom that day , the top of Royall Authority had come by lot , by night this dream appeared . It seemed to him , together with six other Praetors , to act the Tragedy of Euripides , whose title is inscribed , [ Phoenissas ] in the common Theatre . But it seemed his adversaries acting the Tragedy , whose name is [ Supplices ] , the Cadmean Victory to have happened to them , and all to have perished , by imitating the Captains , who had pitched their Tents for the assaulting of Thebes . These things being heard , a Prophet being called to interpret , they so expounded it , that seven Captains were to fall in that battell . But the holy things otherwise openly promising Victory , he bade the Captains , that it may be shewed unto their companions alone concerning every ones death , but that they divulge a Victory ( betokened by those very holy things ) throughout the whole Army . A battell being joyned , Callicratidas , some Ships of the Enemies being first overcharged , dyed ; the conquest remained in the power of the Athenians , 25. Ships being lost , 77. of the Enemies sunk . They fought on both sides , with little lesse then four hundred Ships , and that battel is mentioned to be the greatest of all , which indeed Greeks with Greeks ever fought . Diodore , in Book 13. UNto Pyrrhus King of the Epirots besieging Sparta , such a dream was offered . All Lacedemon being stricken with a Thunderbolt , seemed to him thereby to be set on fire , and he thereupon to leap for joy . He being stirred up with gladnesse , commands his Captains , that they set the Souldiers in order , and expoundeth the dream to his friends ; as if he was to vanquish the City . Unto which thing when as others wonderfully agreed , the sight pleased not Lysimachus . He saith , he feared , least as the places that were blasted with Thunderbolt , remain inaccessible , so the god signified to Pyrrhus , that he was not to enter the City : When as Pyrrhus answered this man , Those were meer delusions , and full of uncertainty , but that every man holding weapons in his hands , ought to bring into his remembrance . Optimum id augurium , pro Pyrrho exponere vitam . Of Divination that 's the chief , For Pyrrhus to adventure life . In the first of the morning he sets upon the City . But the Lacedemonians not sluggishly and beyond their strength , defending themselves , he was constrained to loose the siege . Plutarch . in Pyrrhus . CN . Pompey , having followed King Mithridates unto Euphrates , fell by night . At which time it is blazed by report , that Mithridates saw a resemblance in his sleep , which foreshewed him things to come . It seemed to him to sail in the Pontick Sea , with a prosperous wind , and now to foresee Bosphorus , and courteously to speak to those that were carried together with him , as who rejoyceth in his sure and undoubted safety : but suddenly he was found forsaken by all , and tossed in a small broken piece of a Ship. His friends standing by , stirred him up , being busied with those troubles and Images , shewing that Pompey was at hand . A fight therefore ( instead of a bulwark ) being begun , he was overcome . Far more then ten thousand were slain , and the Camps were taken ; Mithridates himself with a draught of eight hundred Horsemen with him brake through the Romans . By and by the rest sliding away , he is left alone with three , among whom was the Harlot Hipsicratia , who had alway been of a manly boldnesse : Wherefore the King called her Hispicratia . But then she being cloathed with a man's Persian garment , and carried on a Horse , neither seemed she to be weary in body from the tediousnesse of the flight , neither the Kings body and horse being taken care of , was he tired untill they came unto the Towre or Castle Inor , where the Kings Money and Treasures were heaped up . Thence Mithridates took his pretious stones , which he distributed unto those that assembled unto him out of the flight . Moreover he gave a deadly poyson to a certain friend of his to be carried with him , lest any one should come into the enemies hands . From thence he strives to go into Armenia to Tigranes . Which thing , when he forbade him , and had pronounced a hundred talents on his head , the Springs of Euphrates being passed by , he bends his flight through Colchis . Plutarch in Pompey . BEfore the Pharsalian fight , it seemed to Cn. Pompey by night in his sleep , he entering into the Theatre , the people to applaud him ; and that he adorned the Temple of Venus the Conqueresse with many spoils . This sight partly raised him up , partly made him carefull , fearing somewhat , least Grace and famousnesse should come from him unto Caesars family chanting on Venus , and some Panick fears awakened him out of sleep : In the fourth watch over Caesars Camps , where all things were quiet , a great light shined out . A flaming Torch kindled thereby , was brought into Pompey's Camps . Caesar himself said he saw this , while he went about the Watches . The same Author , in the same place . HEcuba being great with young , she seemed to bring forth a burning Torch , which burned Asia and Europe . She not long after brought forth Paris , by whose unchast loves , the country of Troy being destroyed , their forces being wasted , Greece was consumed by a long war , and undone . Sabellicus , book 1. ch . 1. Volatteran . book 18. Anthropol . CAmbyses King of Persians , saw Smerdes ( in his sleep ) sitting in the Kings Throne , to touch the Heaven with his Crown . He for that thing , fearing lest his Brother Smerdes should possesse the kingdome ; sent Prexaspes to kill him . Neither yet could he avoid even this by his brother-killing Murther ; whereby Smerdes the Magitian , who feigned himself to be the true Smerdes Son of Cyrus , should the lesse invade the Kingdome . Cambyses going up to horse , being wounded in the Thigh with a Sword , died . Herodotus , Book 3. DArius had moved out of Susa against Alexander , being supported with a multitude of Armies ( for he had six hundred thousand Souldiers under his Ensigns ) trusting to a certain dream , the which ( the Magitians flattering him ) had interpreted more than according to the likenesse of truth . The troop of the Macedonians seemed to shine together with a great brightnesse of fire . But Alexander to wait on him in the habit wherewith he had been cloathed , when he was [ Ascandes ] that is , a Messenger , or [ Ascantes ] that is Chamberlain to the King : And when he had entred into the Temple of Belus , to have been withdrawn from before his eyes . By these things ( in my opinion ) God foreshewed that the Macedonians were to carry on honourable and famous matters , and Alexander to obtain Asia ; as Darius had enjoyed it , being of a Messenger or Chamberlain , made King , but in a short time to lay down his life with his glory . Plutarch . in Alexander . Curtius hath delivered , that the King imagined the Camps to shine with a great brightnesse . Sabellicus , Book 4. Ennead . 4. THey report , Domitian to have dreamed that a bunch sprang out from him behind a Golden neck ; and to have had it for certain , that a more blessed and joyfull condition of the Common-wealth was foreshewn to be after him . As indeed it so fell out in a short time , through the abstinence and moderation of following Princes . Sueton. EZeline , surnamed Monk , a bloudy and most cruel Tyrant , at his rest saw the fortune of his sons , that night in which he first came together with his wife , who was by name Adela , a Tuscian , of the stock of the ancient Earls of Montaion . For he seemed to himself to see a little hill , in which a Roman Town was ( in the Patavine field ) placed ( the which he commanded , and was thence called Romanus or a Roman ) so to be carried up and exalted , that it touched heaven with its top , and the same a little after , to be melted as Snow , and so to be let down , that it could no more stand up . The chances of his sons brought this effect : For the elder Son , and he Ezeline by name , possessed the rule of Verona , Patavium , Vincentia , Feltrium , and Cividal , and Marchia . But the younger , Alberick , entred on the Kingdom of Tarvisium , and other places . But afterwards , fortune changing , in the two hundred fifty and sixth year , above the thousandth of salvation , when as the Pope and the Guelphians together , had moved war against Ezeline his son , he lost Patavium , with the whole land . But when he trusted that he should possesse the City of Mediolum by craft , and for that thing had passed over the River Abdua , being besieged by his enemies , overcome in battell , a wound being received , being taken nigh to Soncinum , in that very same place he died , and was buried . His brother Alberick being strucken with fear by this chance , when as he distrusted that he could keep Tarvisium , he betook himself into the Castle of Saint Zeno. Where , in the year of Salvation , 1200. being betrayed by his own Souldiers , he came into the power of his enemies . There having beheld six sons to be killed before him , and his wife Margaret with two young maids to be burnt , he himself being cut through all his limbs by piece-meal , he saw ( as his father had in his dreams ) his Roman stock , or nation , to be ended . Fulgosus , book 1. chap. 5. THe Mother of Phalaris saw Mercury ( whose Image holding a goblet in his hand , she worshipped at her own house , among the shapes of gods ) in her dreams to sprinkle bloud on the ground out of that goblet , and being dashed on the pavement , to bubble back , untill by little and little it overflowed all the house up to the top . That which was seen in one , the bloudy cruelty of her son made true in many houses . Ponticus Heraclidus is the Author of this Vision , a learned man , as saith Tully , and Scholler of Plato . Petrarcha . AMilcar Captain of the Carthaginians , besieging Syracusa , seemed to hear in his sleep , that the next day after he should sup within the walls of the besieged City . By that thing being turned to a hope of Conquest , he being chearfull , set the Army in order in the morning to besiege the City . Unto him considering and attempting such enterprises , as often comes to passe , a great uproar arose in the Camps , the Carthagenians and Sicilians disagreeing among themselves . The Townes-men laying hold of the occasion , come suddenly forth of the Gates , and their enemies being scattered , the Conquerours take their Captain , desiring to succour their ranks being disturbed , and therefore neglecting himself . And so being brought into the City , supping in fetters , he understood what a false expounder of the dream he had been . Valer. Max. Book 1. chap. 7. and Cicero , Book 1. Of Divination . Artemidore writeth , a shew was presented to a certain one in his sleep , as that he should sup with Saturn ; and it so happened , that the day following , he was cast into Prison . Caelius , Book 13. chap. 21. Of Book of Antiq. JUpiter commanded T. Latinus , a man of the common people , in his sleep , that he should tell the Consulls that he was not pleased with the neighbouring Circean playes , of the leaders of the dance , which thing , unlesse being heeded , it were satisfied by the renewing of sports , no small danger of the City was to follow . He fearing least with some disprofit unto his Religion , he should extoll the highest command , kept silence . And straightway his Son , being taken with the sudden force of a disease , died . He also at the time of sleep , being asked by the same , whether he had sufficiently weighed the great punishment of his royall command neglected , continuing in his purpose , was recompenced with a weaknesse of his body . And then at length by the counsell of his friends , being brought in a horse-litter , unto the Consuls Judgment-seat , and from thence to the Senate , the order of his whole chance being explained , with the great admiration of all , the strength of his members being recovered , he returned home on his feet . Valerius , in book 1. chap. 7. Cicero , in book 1. Of Divination . And Livy , book 2. Decad. 1. THe Tartars inhabit beyond the Mountain Belgia , the Sea lying between . Changius , or their fi●st Emperour , saw again a white horseman , who had foretold unto him the Empire , in his sleep , that it was the will of the immortal god , That in the Mountain Belgia being passed over , they should go forward into the West , and subdue all Kingdoms . But as soon as they had come to the Mountain Belgia , in that part which the Sea floweth on the Mountain , that they should go down , and their faces being turned toward the East , they with nine bowings of the knee , worship the immortal God. Changius obeyed , and all his people being led out , he compelled them to continue all night in prayers . The morning being come , he saw the Sea to have went back from the Mountain , nine feet , and on that side he led his whole Army on dry ground thorow the waste wildernesses into Asia . Haithon the Armenian in his book of the Tartars . HAnnibal , Captain of the Carthaginians , had decreed to carry away a golden pillar , being found in the Temple of Juno Lucina . But being not sure , whether it was of sound gold , or whether it was gilded with gold nigh the superficies , by solemnizing an assembly , he tryed it , and being made sure , that it was all of gold , he was confirmed in his purpose of snatching it away ; unto whom the shape of Juno seemed to be present , while he dreamed : she admonished him , that he should abstain from covetous and sacrilegious enterprizes ; threatening , if he proceeded , that she would deprive him of one eye wherewith he should see the ground , or the Sun ; with which sleep , the Captain otherwise cruell , and who feared no god , there was no Religion , as was written of him , yet it is delivered , being moved , he daring to move nothing out of the place of that very gold , which had fallen out of a hole while he tryed it , he took care to have a warlike Engine made , and to be placed on the top of the pillar . Petrarcha . VAlens , Emperour , in his sleep , saw a certain man , saying these words unto him ; Be gone with haste unto great Mimas : thee the grievous force Of destiny , dreading thy self , shall from thy life divorce . He being awakened out of sleep , asked the standers by , What place was called Mimas ? And when at length , a certain one of the Grammarians or Oratours , who follow the Kings Court , had said , Mimas was a Mountain of Asia , of which Homer had made mention in his Ulysses : And to aiery Mimas . The Emperour laughing , answered , What necessity enforceth me of seeing this place , and seeking a lot ? But when , fighting against the Alanians , the Emperour was burnt in a little cottage about Adranopolis of Thracia , the Barbarians departing from thence , some Souldiers of Valens diligently searched out his dead carcass . In that cottage where he perished , was found an old grave of a certain ancient man , with this Inscription , Mimas a Governour of the Macedonians , was here laid . Therefore that dream of Valens was fulfilled . Cuspinian . THat which was once set before Julius Caesar in his sleep , before that he had moved into neather France , and brought offensive weapons on the City , when at his rest , it seemed to him , he ravished his mother : By which dream , the expounders stirred him up unto a most large hope , having interpreted , That the rule of the world should be given him . The same dream they mention , was offered to Hippias , son of Pisistratus , with no unlike issue , who being his succeeder in tyranny , used his Countrey more cruelly . For a night resemblance of his Mother , with whom he seemed to copulate , is said to be set before him at the time of sleep ; for which thing the Interpreters answered , That rule was largely betokened unto him . And he being put in mind by his dream , and full of hope , not long after he enjoyed the dominion of Athens . For this is that Hippias , who having attempted a tyrannical power , not without cruel wickednesse , was more outragious and unbridled than his father , when as being a banished man , he had changed his soyl , he moved wicked arms against his Countrey . At last conspiring with Darius , being slain in the Marathonian fight , he yielded punishments to his Countrey and houshold●gods . But another son of the same Pisistratus , Hipparch , who exceeded the cruelty of many Tyrants , when as he oppressed his Country and Citizens with a cruel Lordlinesse , a conspiracy being made against the life of the Tyrant , he was , by Armodius and Aristogiton , most valiant young men , not without the safety of all , slain : whose names being devoted to freedom , lest at any time it should be lawfull to institute servants , the Athenians established with an open abhorrency . Alexander , book 3. chap. 26. SAbacus , King of Aethiopians , possessed the Kingdom of Aegypt fifty years , which being finished , the god , which is worshipped at Thebes , was seen to say unto him , His reign over the Egyptians should not be happy , nor of long continuance , unless , the Priests of Egypt being all slain , he should passe thorow the midst of their dead carcasses with his . This dream being often set before him , he called together all the Priests on every side , and what things he had received through the dream being told them : He would not , he saith , build a remaining destruction for any one in Egypt , but had rather abstain from the Kingdom of Egypt , being pure and free of all wickedness . Diodore the Sicilian , & Herodotus , book 3. SEthon , King of Aegypt , Priest of Vulcan , when as he despised the Egyptians , he made use of a forreign Souldier , and stripped the Egyptians of their fields . For this wrong , it came to pass , that after Sennacherib King of Arabians and Assyrians had invaded Egypt with a great Army , the Egyptians would not help him . Then the chief Priest , void of counsel , betook himself into the Garret or Chamber of his House , and there bewailed before the Image , how much he was in danger . Therefore while he was lamenting , sleep crept on him , and while he slept , the god seemed to stand by , exhorting him , that he was to suffer no hurtfull thing , if he went to meet the Army of the Arabians , for he would send him helpers . The Priest trusting to these dreams , those that were willing of the Aegyptians being taken , Merchants , or Factors , and handycrafts-men or labourers , he pitched his Tents in Pelusium ; for , in this , is the Aegyptian invaded . When he had come thither , in the night , a great multitude of field-Mice suddenly arising , gnawed asunder both the quivers , bowes , and also the rains of the bucklers in the Camps of their enemies ; so that the next day , the enemies being naked of weapons , made flight , many being lost . And now in that Temple of Vulcan , the King stands in stone , holding a mouse in his hand , and by letters saying these words ; Who so looketh on me , let him be godly . Herodotus , book 2. Of Miracles of Devils , or of divers deceits and mocks of evil Daemons , to strengthen the Idolatry of the Gentiles . THe power of Vesta warranted ( the fire being gone out ) a woman Schollar of the Virgin Aemilia , to be safe from all blame , who worshipping , when she had laid a Cyprus garment ( the which she had a very good one ) on the hearth , the fire suddenly shone out . Valerius , book 1. chap. 1. THey say , Aeneas to have placed houshold-gods brought from Troy , at Lavinium ; thence being brought over to Alba , by his son Ascanius , the which he had built , to have returned again to the ancient Chappel : and because that might be thought to be done by man's hand , being brought back again to Alba , to have signified his will by another passage . Valer. Max. book 1. chap. 8. NOt onely the Aegyptians , but almost all the World anciently worshipped Isis for her Miracles : for this goddess healed the diseases of those that were not well in health , in their sleep ; and they who did obey her counsel , were cured beyond thought . Also those that were weak in their sight , or in other part of the body , humbly intreating the vertue of the goddess , were restored unto their former health . Diodore Siculus , book 1. chap. 2. of Ancient Things . IN the Temple of Aesculapius among the Epidaurians , they who came to pray to the god , they sleep ; and in their sleep , do learn the reason of recovering health . And then they put squares in the Temple , containing the names of those that were cured , and the manner of curing . Pausanias , in his Corinthian affairs . There was the same custome among the Romans , even to the Times of the Antonines , that which we may understand from a Marble Table of Rome found in the Temple of Aesculapius in the Island Tiberia , and by the Mapheans kept even to this day , in which these words are read , rendred out of Greek in the Latine speech , as witnesseth Jer. Mercurial , a most Learned Physitian , in his first book of exercise . In these dayes the Oracle told Caius , a certain blind man , that he should come to the holy Altar , and should bend his knees ; he should come from the right part to the left , and should place his five fingers upon the Altar , and should lift up his hand , and put it upon his own eyes , and he saw well , the people being present , and giving thanks because great miracles were done under our Emperour Antonine . The god answered by the Oracle unto Julian vomitting up bloud , being despaired of by all men , that he should come , and should take from the Altar Pine-kernells , and should eat them together with honey for three dayes ; and he was well , and , being alive , openly gave thanks in the presence of the people ; the god gave an Oracle unto Valerius Aper a blind Souldier , that he should come , and take the bloud of a white Cock , mingling honey with it , and should make a washing water , and should use it three dayes upon his eyes , and he saw and came , and openly gave thanks to God. Lucius being troubled with a pain of the side , and despaired of by all men , the god gave an Oracle , He should come , and take ashes from the Altar , and should mingle it together with a pretious Pearl , and should lay it upon his side , and he was in health , and openly gave thanks to God : and the people gave thanks together with him . ARistides a Rhetorician of Smyrna , when as an Earthquake was at hand , was commanded by Aesculapius to go a little before , unto the antient house , and on the top of the little hill Atys to perform holy things , and to build Altars ; the which when he had scarce finished , the Earthquake arising , so shook indeed all the Countrey lying between , that it left no house to resort unto , but it came not to Atys , not touched any thing beyond it . Stobaeus , in 3. speech . THe Veians being vanquished and plundered by Camillus , it seemed meet , to carry away the Ensign that was in Junoes Tower unto Rome , as he had vowed . Artificers being called together unto that thing , Camillus performed holy things , and having prayed the goddesse , that she would embrace the endeavour of the Romans , and being willing , that she go with her favours unto the gods inhabiting Rome : they say , the Ensign spake with a low voice , she was willing , and to agree by nodding . Livy delivereth , that while he prayed , Camillus to have handled the goddesse , and invited her , thereupon some of the standers by , to have answered , she was willing , and to agree and follow willingly . Plutarch . in Camillus . ALexander the Great making a Bulwark in the Sea to vanquish Tyre , suddenly a Whale of incredible bignesse , swam to it and one part of his body being bended on the bulwark , he stood there a long time , with the great affrightment of all beholders . He again swam out , at last into the Sea. Hence a very great Religion or superstition possessed both , thinking that to betoken , Neptune would be a helper to the Macedonians , his mind being inclined even unto that which they desired . One told that such a kind of sight appeared to him in the City , as though Apollo had said , The City of Tyre should be forsaken by them . That thing when the common people thought it was feigned by that man in favour of Alexander , and now some young ones would stone him , he being withdrawn by the Magistrates out of the midst of them , fled into the Temple of Hercules , and so by the safeguard of the god whom he had implored , he was freed from punishment at hand . But the Tyrians in nothing more . They worshipped him with much superstition , who linked Apollo's Statue and Image with golden chains , and so by that means they supposed him to be so fettered , that he could no more depart from their City ; but for all that , their City was taken , and Alexander took off the golden chains and fetters from Apollo , with which the Tyrians had linked him , and commanded , that he should be called Philalexander ; and so he finished that magnificent sacrifice unto Hercules . Diodorus , lib. 17. PHillippides the Athenian , being sent Embassadour and Legate to Lacedemonia , about the invasion and breaking in of the Persians into Greece , returning home again much reprehended the delayes and stay of the Lacedemonians , who would not bring out their Army before the full Moon , and meeting Pan , or the god Pan , in the Parthian Grove , who promised that he would ayd the Athenians in the fight at Marathon , which was to be a while after . And so from this sprung the honours that the Athenians vouchsafed to the god , or gods messenger . Pausanias , lib. 1. IN the Mithridatick Warr , when Mithridates besieged and hovered over Cyzicum with the wings of his Army , the gods seemed to favour the Cyzenians , and to approve of their fortitude , and to excite it by some perspicuous and transparent signs and tokens at sundry times , as well as at Proserpina's feast then instant . When they wanted a black Ox to sacrifice , they brought one made of bread-corn artificially made in paste , to the Altar ; but the holy or consecrated Cow which was at feeding , afterwards to be sacrificed to that Goddess , was at pasture over Sea with the rest of the flock of the Cyzenians ; in that same day leaving the rest of the flock and herd , swam over alone to the Town , and willingly offered it self to be sacrificed ; moreover , their goddess appeared in a dream unto Aristagoras the publick School-master ; Truly , saith she , here I am , and I drive and force the African Fidler or Musitian into the Trumpeter of Pontus ; do thou therefore command thy Citizens to be of good chear . The Cyzenians marvelled much at this speech ; and as soon as it was break of day , and that the bright Luciferian Star , Phoebus's harbinger , did periwigg the horizon with his silver'd locks , the Sea began to boyl , as though a huge wind had agitated and stirr'd it , the quaverings , machines , and engines of the King's wall , and the famous ( yea supererogating works ) of the Thessalian Nicomedes , with their great noise and crack did prophesie and foretell what would come to pass ; afterwards a very stormy South-wind did rise , which in a semi-moments space did so palsie and shoulder-shake a woodden Tower of the heighth of a hundred cubits , and other machinaments and fortifications , that it levelled their sky-towring tops with the ground . But some relate it thus ; That Minerva was seen in Visions to very many , to whom she appeared in their dreams , sweat trickling down her , and shewed part of her embroidered garment or veil which was rent , and that she said , She was even now come from ayding the Cyzenians . But Mithridates being almost famished , ( although not in Hungaria ) gave over the siege , and returned into Bythinia , Lucullus following him . Plutarchus . THe Boetians being enslaved and captivated by the Thracians , when they plumed their feet , and flew into the Trophonian den , it was told them in a Dream , That Bacchus was to be their helper ; they fell upon the Thracians being drunk , ( having Bacchus with them also ) they redeemed one another , and built a Temple to Bacchus their redeemer ; as Herac●dus Ponticus writes . IT is reported , That Cleomenus , King of the Spartans , after the Argians were vanquished , sacrificing in Juno's Temple , a flame of fire streamed out of the breasts of the Image ; which was an evident sign that Argos was not to be conquered by assault ; for if the flame had issued out of the head of the image , it would have intimated , That he should win and take the City from the Tower : but when the lightning sprung out of her breasts , then all was done that the gods would have done . Herodotus , lib. 6. IN a black sorrowful conflict and battel at Pharsalia , in which Pompey was overcome by Caesar , which was foreshewed and written by great and wonderful signs and wonders , in Elide , there was an image of Victory which stood in Minerva's Temple , which had its back to the gate , and in that same day that the battel was fought , of its own accord it turned towards the door . At Antiochus in Syria , and in a Town by the red-Sea called Ptolemais , twice in that very same day there was such a noise heard about that City , as though there were a great mutiny and murmuring of Souldiers about the walls , and there was the noise of a Drum heard in Pergamus's Temple . Valerius , lib. 1. cap. 6. WHen Attila , the King of the Hunni , made an attempt about the intrenching upon the borders of the Roman Empire , the images of their gods was not onely seen in the night , but also in the day time to command every one to pray for himself , and that crimson and bloody drops came from Heaven , and two headed monstrous Infants were born , and many of their consecrated houses and Temples were struck with lightning , and a voice was oft heard , Cave tibi Italia , O Italy , take heed to thy self . Bonfinius , lib. 3. Decad . 1. A Little before the destruction and demolishment of Troy , the fire in Minerva's Temple did spare , to burn the sacrifices that were laid upon the Altars ; the common people being much troubled at this thing , flocked together to Apollo's Temple to the Altar there , and laying the parts of the intrails upon it , and fire being put to that , on a suddain all things began to be disturbed , fell to the ground ; by which Spectacle all the people being enter'd in , much afraid and dismayed , incontinently there came an Eagle with a huge noise , and snatched away apart of the intrails , and carried them to the Grecian ships . Dict. lib. 5. CAesar Augustus in one part of the Capitol , erected a Temple to thundring Jove , which he had vowed in the Cambrick War , and did frequent this dedicated place daily , and he thought he saw in his Dream , Jupiter complain , that he had taken away his worshippers ; and that he answered , that there was the Thunderer set for his Porter ; And by and by , he decked and encompassed the top of the dedicated place with little bells , which then in a manner did hang and were pendant upon the gates and doors . ZOnaras Annalium , tom . 3. relates , That under Anastasius the Manichaean Emperour , a Magitian , a most wicked man , that had set up a brazen Image to the Goddess Fortune , in the shape of a Countrey woman , whose feet being brass , stood in a ship which was of the same mettal , in the City of Constantinople ; which aforesaid ship was either eaten away by hungry time , or broken by some other secret means , so that some fragments were taken away from it . And for this cause , ladened ships could not arrive any more at Byzantium ; but whensoever they approached near to it , they were driven back again by the violence of the winds , and unless they had brought their bagg and baggage in long Vessels or Ships rowed with Oars , perhaps the people might have been famished ; which thing continuing for a good while , at last the Magistrates took care of the business , and the cause of this dysaster , they enquired of a Magitian , a notable diviner , and so , that the broken pieces and fragments of that brazen Ship being diligently sought up , and gimmer'd and set in their proper places , then the Sea or Harbour was filled with voyage , navigation , and little ships ; but as soon as they knew certainly the obstacle , at the last , the fragments were dislocated ; and whatsoever ships were to arrive there , by the strength of the winds , were cast and driven back ; and the thing being discovered , the Ship was renewed and made up again with great care and pains . THere were in a Tower in Athens Olive-trees , dedicated to Pallas , which were called Moriae Halirhotius the son of Neptune , did attempt to cut them down with an Axe , because , by reason of their making and production , he was overcome by Minerva and as he was a hewing of them , struck himself by the axe and by that wound he perished . Coelius , lib. 12. cap. 20. SOme say that Aesculapius was not born of the Nymph Coronis but of an Egg of a little Crow , because the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both a little Crow , and also a Nymph so called , as Luc●an in his Dialogue , de falso vate affirms . It is reported of the Antient Priests , who included and put a very little Serpent into a wind-Egg of a Crow , and studiously anointed it with wax , and hid it in a certain myery , and by and by an Altar was erected in that place , and he called the people together to a Sermon , or Oration , and when he had declared openly before them all , that he was about to shew himself to be a god . After the Oration was ended using some unknown uncouth words , he invocated and called upon Apollo and Aesculapius , that they would be propitious and fortunate , and draw near to that City . Afterwards dipping a water-pot into a deep place , to fetch up some water , he brought up the water , together with that Egg , which he broke , a great company being by , and finding in it a young Serpent , he brought them all into a wonderfull admiration , but afterwards shewing a Serpent of a great bignesse in a gloomy place , a few dayes being spent , moving it self artificially , he said that it was so appointed , that he should declare that the god Aesculapius was the son of Apollo . And afterwards Serpents were committed to his tutorage and care , and his badge or arms was a staff linked about with a Serpent . Ut scribit Dercilus Natalis Comes Mythol . lib. 4. cap. 11. IN the year 474. after the building of Rome , there was one Atronius Maximus , that led through the Circle or Theatre , his servant that was sore beaten , tyed and chained to a Gibbet before the concertation of the spectators , for this cause Jupiter was angry and commanded one Annius that he should tell the Senate of this , and that he was not pleased with a fast so full of cruelty ; and he smothering this , his son dyed suddenly , and for unveiling and declaring Jupiters counsell , the second time , was cured of a great weaknesse that tainted and debilitated him ; so at last by the counsell and perswasion of his friends , he was carried in his couch to the Senate , and when he had scarce finished his declaration he recovered his health , and went out of the Court on his feet , therefore the Senate did consult , and also by the Maevian Law that those Circean dayes were to be added to pacify Jupiter , and therefore was called Lustratius , not from the Gibbet as some conceive from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but from the redintegration and renewing and making up of the breach , as Varro thinks , quia instaurare , he saith , is instar novare . Macrobius , lib. 1. Saturnal . cap. 11. THe Argonautes report that going out of Sigea , they were tossed and tumbled with a cruel Tempest , and allmost all of them in such a great danger despairing , they by their prayers called upon Orpheus , together with the Samothracian Deities , that they would deliver them from this eminent danger . When the Myniae were in the belly of all the danger , expecting no good issue , unlesse they were brought forth of it , a two-fold light of Castor and Pollux shined about their heads ( as it is said ) and not long after the Sea began to be more calme , and for this cause the Divinity of these two young men was esteemed very highly of ; and those sub●taneous Castorean fires that blazed in the Sea , were called Gemini , and they glittered like as they were the pictures and effigies of Joves twy-forked lightning which sometimes did sit upon the point of the hairs of the Souldiers , that were in their night-watches , at other times upon the fore-Masts of Ships , and wandred up and down other parts of the Ship , and with an audible sound were wont to go about . But they were a bad sign and a sad omen , when they came solitary and alone , as signifying the drowning of Ships ; but when they two came together , they were a happy sign : No sign in the Zodiack more fortunate then Gemini , and were fore-shewers of a happy voyage : but it is said that by the same argument they are believed to fly and depart when Helen comes , which is a threatning and ominous symptome ; this thing in that place was reputed a miracle , and therefore Castor and Pollux were religiously worshipped by the Mariners , and so the people being arrived safely at their port , for their safe deliverance did solemnize their rites , and Ceremonies unto the Samothracian gods . Sabel . lib. 5. Ennead . 1. MArcus Tullius relates in his first book of Tusculane Questions , that Trophonius and Agamedes , building a Temple unto Apollo and worshipping that god , did require a reward of their labour nothing that was certain , but that which should be best for Man. Unto whom Apollo about three dayes after did shew that he would give them that which they desired , who assoon as he began to shine ( for by Apollo is meant the Sun ) they were found both dead in the morning . CRoesus the King of the Lydians being orecome by Cyrus , and put upon a Funeral pile , that he might be burned , with a loud voice called thrice upon Solon : and Cyrus , understanding the cause of it , commanded the fire to be extinguished , but a little while after when the fire prevailed much against him , and waxed very fervent , he invocated and called upon Apollo , that if ever there were a gratefull sacrifice or offering to be given by him , that he would free him from the present evill ; on a sudden therefore black pitchy Clouds orespread as it were with a black veil , the fair and serene face of the Heavens , and bucketted down whole cataracts of liquid showers , and so put out and quenched the fire . Herodotus , lib. 1. XErxes bringing a great Navy against the Greeks at the end and extremity of the Magnesian Land , the Athenians are reported to have called upon the North-wind , they received of an Oracle which they had , that they should invoke and call upon his son in law , to help them , for Boreas had Orythuia Attica the daughter of Erechtheus the King. Therefore whilst they laid siege in Chalcide they invocated Boreas and Orythuia , that they would help them , and destroy the Ships of the Barbarous , even as they had done before about Athon : and Boreas performing the same , they went thence , and extructed to him a Grove near the River Ilissus . But in that Shipwrack , they that speak of the fewest , say not fewer then forty ships were cast away and sunk of Xerxes Navy ; and an innumerable company of men lost , and a great treasure of Money spent , besides divers ladened or Merchandizing Ships , and Barks , and Fisher-boats . Herodotus , lib. 7. IN a Vulcanian hillock hard by Agrigentum , there are certain green logs and pieces of wood , which being put upon the Altar , if their prayers be just and righteous , of their own accord they will kindle and catch fire ; but if their requests be unjust and unreasonable , there will be no sign of comburation or burning . Fulg. lib. 1. cap. 6. ROmulus in the Sabines War which was transacted about the Capitoll , and the Pallace , and high Tower , when he could in no wise stay the shamefull flight of his Souldiers in that skirmish he did vow to dedicate a Temple unto Jupiter Stator , the Stayer , if he would take away that aguish fear from the people that were about to fly , and would but stay the Romans against their enemies the Sabeans ; and that they that stayed behind , should be the Victors : scarce had he said his prayers , ere he obtained his request for the wings of the Army being repaired , the battel did not onely hang in Aequilibrio , but the Sabines were repelled ( who a while before exulted for their Victory ) even unto Curtius's Lake , and was beat back with great detriment and slaughter . Sabellicus , lib. 2. cap. 5. ex Plutarchi Romulo . WHat shall I say of Numa Pompilius ? ( who succeeded Romulus being called into the Kingdome out of the Sabine Courts ) how prevalent was his prayer , and how daring and bold which was ready to allure Jupiter out of heaven . A thing ( of which there is sufficient witnesse ) not onely believed , but attempted of others likewise . Tullus Hostilius , who after him was possessed of the Kingdome , who did not undergo nor perform the sacred rites wisely when his whole house was set on fire , and burned by lightning . Sabel . lib. 2. cap. 5. TUllus Hostilius when he had Marshalled and ordered his army to march tovvards the River of Tibris and Anienis , and in the Fidenates and Vejentians ; and knowing the imbecillity and want of strength of the Albanes against their enemies , he vowed to sacrifice twelve Samians to Mars , and so quickly became the Victor or overcomer of the Army , who now was so accounted by right of Victory , and also was grown by hope and strength unequally match't to his enemies . Ibidem . A Greater counterfeiting and Apeing of piety ( but yet who should reckon the worshipping of Heathen gods and spirits piety ? ) may be seen in Tucia , and appeared most eminently in a Vestall there . Whether the confidence of the woman in this Case , or the obedience of the evill spirits is greater , is a great doubt ; being commanded to plead her own cause , and to vindicate and clear her self from her aspersion , which was put upon her by her accuser , and the Vestall was desired that if she had all her time carried and demeaned her self chastly , and piously in her Ceremonies , that she should hold and fix her self with her anchora spei , upon the Rock of confidence ; so she made her requests to her gods , and going to a bank of a River , having many accompanying her , that they might know the event and exit of the businesse , she brought a sieve full of the Water of the River to the High Priest ( before whom her cause was formerly pleaded . There is also added to this miracle , that her accuser being very narrowly sought after , never appeared more . Ibidem . THere was a like miracle manifested about Claudius , that was the worshipper or Idolizer of the same Ceremony , and when her too too loose life had contracted some calumny , who did endeavour to wash off the blot , and to dispell that cloud that encurtained her glory , and to blow away that fume of opinion that was in the minds of most men , did attempt to remedy this malady by some such apparent testimony which would require more admiration of the succeeding Ages to wonder at it , then faith to believe it : this Vestall ( Virgin shall I call her ? ) first humbly praying , and tying her belt , quickly removed a Ship which carried Juno , sticking in the Tiberine sands , and drew it against the stream , which a great deal of the Roman strength and force ( though vi et armis ) after very many encounters could not stir nor remove . Sabellicus , Lib. 2. cap. 5. ADrian the Emperour , Lucius Commodus being adopted , and hoping for the Empire , commanded Severianus , and Fuscus his Nephew ( which seemed to take the surrender of the Empire grievously ) to be slain , much suspecting and envying them ; one of them being four score and ten years old , the other but eighteen . But Severianus before he was to be strangled , called for some fire , and , burning incense ; he said , Vos , ô Dei , testor me nihil mali commississe : i. e. Be ye my witnesses , O ye gods , that I have done no evill to Adrian , I wish onely this mischief , that when he shall desire to dye , he shall not be able . And thus one of them yielded to the fates . Afterwards Adrian , in a great sicknesse , often desired death in vain , and often strived to be his own executioner ( by reason of his wicked heyre ) ; his Epistle which intimates this is extant , for he writes thus ; How miserable a thing is it to desire death , and not to dye . Dion . Caessius , in vita Adriani . WHen the Athenians were infected with the Plague , they had an Oracle from Pythia , that the City was to be purged by sacrifice : they sent Niceas the Son of Niceratus , to a ship , who called Epimenedes out of Creet . He proceeding after this sort , Olymp. 27. did purge the City thus : they took sheep that had black and white fleeces , and brought them into Areopagus , and from thence permitted them to go whither they listed , and appointed severall to accompany them , and that wheresoever they should lye down , they should sacrifice severall of them to peculiar gods . And so the pestilence was quench't , hence was it that Altars were oft found in the Athenian Villages without any name . Which by chance was to the unknown God , upon which occasion , Saint Paul began to Preach Christ to the Athenians . Laertius . THe Persians being or'ecome and beat back to Platea a City in Boetia . Apollo answered the Grecians ( consulting about a sacrifice ) that they should rear up an Altar to Jupiter the Liberatour and freer , but before they had solemnized the ceremonies , they appointed that all fire should be extinguished through the whole Region which was polluted by the Barbarians , and that they should kindle all their fires out of that pure fire on the common hearth at Delphos . Therefore by and by the Magistrates of the Grecians going all about , commanded all them that used any fire to extinguish it . Euchidas of the Plataeensians , promised that as swiftly as that could be done , that he would bring fire from the goddesse , and so he went to Delphos , and so purging his body by sacrifice , and washing it with water , being Crowned with Laurell , took fire from the Altar , and running backwards , went towards Plataeas , and before the setting of the Sun , returned , and in that very same day measured and travelled a thousand pa●es , so the Citizens were saved , unto whom he delivered the fire , but he quickly fainted , and a while after died : the Plataeensians did bury him in the Temple dedicated to Diana at Euclia , and did superscribe this Tetrameter Verse . Euchidas Delphos cucurrit , et die reversus uno est . Euchidas unto Delphos one day run , Return'd again ereth ' setting of the Sun. Plutarchus , in Aristide . IT is reported that Hercules the son of Alcmena , offering sacrifice to Jupiter in Olympia , when he could not drive away the flies , it is said that the Elii called the driver away of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and did do sacrifice to him , and when the sacrifice was offered , on a sudden all the flies flew beyond the River Alpheus . Therefore was it reserved and kept by the Eleans to drive away flies from Olympia , and the same ceremony was used . Pausanias , lib. 5. AUrelian the Emperour , when he came against the Marcomannians unto Mediolanum a Town in Italy , he writ to the Senate that they should look into the Sybillaean books , what rites were necessary to crave the help of their gods . Which when the Senate had done so , and had it revealed by a divine revelation more then by any humane strength or counsels , the Barbarians durst not go beyond their prefixed limits , affrighted by such terrible sights and Wonders , and so a clear path was laid open for Aurelians Victory . But he , least that he might not seem ungratefull not to acknowledge his help from Heaven besides the great rewards of this Victory , and Thanks-giving being given through the whole City of Rome , he gave fifteen Millions of the weight of Gold , and a great treasure of Pearls , for a remembrance thereof . Fulgosus , lib. 1. cap. 1. THe Persians commanding Asia when they had spoiled and ransack't all the Holy places and Temples of the Greeks excepting the Temple of Semidea Rhea which was in Castamus Cherronesus , neither fortified with Walls nor Watches , and left it unviolated , the plundering Robbers pilling and poling all places , and this was that place which was onely left unwalled , and that might of all other been taken without danger , they report the cause to be this ; the universall beneficence towards all men , for she did teach and instruct the sick in Dreams , the cure of their diseases , and did recover very many that were desperately sick . Furthermore , those Women that were in Travell , she delivered them from the perill of Child-birth . Diodorus , lib. 5. cap. 17. WIthout Crotonis anciently there was a Temple dedicated to Juno Licinia and was very strict and hallowed with many Religious ceremonies , and where was a Grove that was hedged about with high Firre-Trees : in the Center and middle thereof there was a feeding place , a grasse-plot where all kind of Cattle was fed , which was sacrificed to the goddesse , and had no keeper , the flocks overnight would stear themselves of their own accord to their Stables , being no wayes lyable either to the injury of men or beasts , there was a great wonder and miracle related of an Altar there which was in the day time , never was there any ashes blown away by the violence of the Winds . Sabellicus , lib. 3. Ennead . 5. A Great barrennesse comming upon the grounds of Pelasgus , they devoted the spring to their gods , being able to perform their vowes , they neglected to perform it , therefore being exagitated and vexed with a grievous pestilence , and enquiring of their Oracle , the cause of that evill , the Oracle answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that having whatsoever they would , they have not given that which they promised , therefore to pacify the Deity , they were to pay the tenths . Dionys . Halicar . lib. 1. Euseb . lib. 4. praeparat . Evangelicae . THey report that in Italy the Rock of the Posidoniacorians there was such a miracle used : for there was a hunter in that Countrey which is called Andragathia ; he was wont to dedicate the heads and feet of those things , which he had killed to Diana , and affix them to the Trees , and when he had taken a great Boar in contempt of the goddesse , he said , he would onely offer the head of it to her , and tying it to a certain Tree , one day when he turned a little out of the way , to shroud himself from the heat of the Sun being then Noon-tide , he slept under that tree , under which he had tyed the head of it , and fell asleep ; then did the garter dissolve and untye of it self , and the head of the Boar fell upon his head so that he dyed . Diodorus , lib. 4. cap. 3. OEneus the King of Calydonia , there being a great plenty of all Kind of grain in Oetolia , and when he had sacrificed to other gods , onely Diana excepted , the goddesse being angry , sent a Calydonian Boor of a great bignesse , to destroy the neighbouring Region thereabout : and Meleager to stay this , being in full strength , taking many consorts with her , killed the Boar , and so by the consent of all , she obtained the reward of the slain beast , that was , the skin of the Boor. And when in a hunting time he was with Atalanta , the daughter of Schaenei , being much enamoured of her did concede and grant to her that skin , which was his reward for killing that wild beast . Which being done , and Thestes sons being Hunters together with him , taking it very ill to prefer a stranger Woman before them , and disapproving Meleagrus's fact , they by their traps and ambushes , took the skin from Atalanta , when she should return into Arcadia ; then Meleager , as well agitated by love , as exagitated and excited by ignominy , at first he admonished those robbers that they should restore the reward of Vertue which was given to that Woman by him , but they , contemning his words , he slew them all , for they were the Brethren of Althea : but she being much grieved for their slaughter , execrated and cursed Meleager , and beg'd of the immortal gods , who had heard her prayers , that they would put an end to the life of her Son. some say that in Meleagers birth , the destinies appeared to Al●hea in a dream by night , and said , then should the life of her Son Meleager be expired , when that wood ( which was a quenched charcolled firebrand ) was burned out : the child being born , Althea thinking that by saving that Wood , she should also save the life of her Child , she diligently reserved and kept it . Afterwards being grievously tormented , and vexed by the death of her Brethren , she burned the fireband , and then the cause of her sons death came to light , and repenting her of the fact , she hanged her self . Diodorus , lib. 4. cap. 2. STymphalus a River in Arcadia , maketh a great Lake or Gulph , and percollating , and being filtred through the Veins of the Earth , insinuates it self at length into the Argolick field , and there its name is changed ; for Stymphalus 't is called Erasinus in the dayes of Pausanias : this miracle happened , when a solemn rite was very cursorily performed by the Arcadians to the Stymphalian Diana ; and in the first place the rites , for their countrey being Pretermitted , incontinently the Grove fell upon that cavern , under which the River Stymphalus did drain and sweat through the Earth's pores , therefore the mouth of the passage ( by reason of the interveining rubbish ) being dam'd up , and the water making a reflux and flowing retrogradely , the water did spread and expand it self over all the adjacent fields no lesse then 400. paces , and made a great pool or Gulph . And so by chance it happened that a hunter chasing his Hart , when she had stuck her self in the dirt of the fen , being chafed with grief of mind , swam through the water , and he had not left off the pursuit after her , ere a great chasma or Gulph both swallowed up him and the wild beast together ( they report ) that by and by the standing water finding the channel of the River , and following it , so that the whole Lake was drunk and dryed up in one day , the ceremony being more preparedly and magnificently made to Diana . Pausanias in Arcadicis . GLaucus the son of Sysiphus , who ruled at Potnia despising Venus's Rites , was torn in pieces by his Mares , which used to draw his Chariot . Servius , lib. 3. Georg. HErcules did erect a magnificent Temple to Jolaus his Nephew , and instituted many hallowed rites to be consecrated in it , and if the inhabitants should be wanting at the accustomed ceremonies they quickly began to be made dumb , but when again they should obey , they were to be restored to their former soundnesse . Alexandr . ab Alexandro lib. 2. cap. 14. CYanippus Syracusanus because he had neglected to sacrifice unto Bacchus ; the god , being angred and provoked , made him run into such drunkennesse , that meeting his daughter Cyane in the dark , although she resisted , he defloured her . But she snatching a ring from her father that did obstuprate her , delivered it to her Nurse , that it might be for a mark and sign of him that violated her . But afterwards when a grievous pestilence did invade and come upon the City , for such a hainous perpetrated wickednesse , there was an Oracle given out by Pythias , that the Authour of that impiety should be sacrificed to the freeing and liberating-gods . Therefore Cyane being conscious of these things , slew her father , haling him to the Altar by the hair of the head , that the gods might be pacified . Dositheus , lib. 3. rerum Sicularum : et Plutarchus , cap. 39. Paral. IN Phocis at the Tithorean Temple of Isis , for Religion , the holiest of all them that ever the Grecians consecrated to the Egyptian goddesse , for neither is there any inward accesse into it by any , but to those whom Isis in dreams seems to call to her , beloved afore the rest : to this Tithorean Isis are two Fairs yearly celebrated in the Spring and in Autumn , the Merchants or Factors build them up Shops and Stalls of Reeds , and of any other matter that they can light on . At the last on the third day they that come to Merchandize there , buy slaves , but in the afternoons apply their minds to their devotions . They sacrifice sumptuous Oxen , and Harts , but Geese and Meleagrides , birds , more parcimoniously , &c. Sometimes they say , a man is prophane when the pile begins to be burned , that through curiosity and self-confidence dare go into it . And to him if there shall seem all places filled full of Hobgoblins , and such domesticall homely spirits , notwithstanding if he turn back to Tithorea , and relate all that which he hath seen , he quickly dieth . Pausanias in Phocicis . IT is found by experience that they who violate the Religion of the Cabirorians , the Thebanes cannot escape condign punishment for their unexpiable wickednesse ; for when the Naupacti a prophane Generation of men , durst usurp those things that were consecrated by the Thebanes , not long after they paid for their fraudulent impiety . Also those Persians of Xerxes Army , when Mardonius was their Captain , having their fixed station or standing Camp in Baeotia , one part of which not doubting to enter into the Temple of the Cabirorians , whether drawn thither by the desire of a great prey , or out of the contempt of the Deity , all of them were strucken with madnesse ; part of them cast themselves into the Sea , part of them precipitated themselves from high rocks : and when Alexander in a battell had or'ecome the Thebanes , and did destroy and depopulate the City and fields with fire and Sword , those of the Macedonians that broke into the sacred Temple of the Cabirorians all of them either by lightnings or by fire sent from Heaven , were slain ; Such was the Religion of that Temple from the beginning . Pausanias in Boeoticis . PEntheus the King of the Thebanes when he had grieved Liber his father , and reviled him with many contumelious terms and other things , he did very insolently , but at last that he might pry into those hidden sacrifices of Women , went to Cytheron , and climbed into a Tree , and from thence he saw all , which when the mad Priestesses of Bacchus saw with a great violence , they tore him being alive , in pieces , and pull'd limb from limb . They say , there was an Oracle given at Corinthus , that they should make inquisition for , and seek out that Tree , and the finders out thereof should be worshipped with divine honours , therefore by the Item or inkling given by that Oracle , there was two wooden pictures found of his Father , Liber , put in the repository of the Temple : besides two mouthes which were anointed with red lead , they name the other Lyfius Bacchus . Pausanias in Corinthiacis : Euripides writing of the daughters of Bacchis Cadmus , and their sisters the Simeles which brought up Dionysius , did mention one Pentheus , that each of them tugg'd away the parts of his body . Natales Comes Mythol . lib. 5. cap. 13. WHen the Potitians had obtained the rites of the consecrated things of Bacchus , which was assigned for a gift to their nation by him , as an heritage , Appius Claudius the Censor being the Author of it , did transfer it to the servilest basest office of their servants : therefore all that were above thirty years of age , Adulti , were slain and destroyed , and the name of the Potitians , divided into twelve Families , quickly was quite extinct . And Appius for his part was made blind . Valerius , lib. 1. cap. 2. Livius , lib. 2. Decad. 3. C. Terentius Varro overseer for the Temples , when he made Circes playes in the Temple of Jupiter , he put a boy of admirable beauty , a player , to keep the watches . Which being done after many years it was as well expiated , as remembred : for a great while after , being made Consull , fighting at Cannus , he prospered so ill , that he almost lost fifty thousand Romans that were slain . Valer . Max. lib. 1. cap. 2. ANnibal and Himilco being two Carthagenian Captains , besieging Agrigentum , commanded their Souldiers that they should cast and throw down all the Sepulchres and Monuments , and so by that ruine draw and contract a great heap of rubbish and to bring it to the Wals ; neither was the Army slow to execute this command , nor to bring this work to passe : but whilest they were digging there , a great reverence of Religion and awe of the gods began to seize on some of the minds of the Army . For the Tomb and Sepulchre of Thero , a Monument of great labour and labour and Art , shaken by lightning , trembled : which miracle being procured for some of their Priests , when they saw the multitude make haste to pull it down , laboured with all might and main , to stay and forbid it ; and suddenly a pestilence invaded the Camp , which destroyed many , neither did it wrest a few into divers afflictions and calamities in which Annibal the Captain himself dyed . As also those that did watch by night , did think they saw spectrums and ghosts , and the shadows of them that were dead walking and wandring in shades . And Himilco gave over spoiling of the Monuments , and quickly performed his Rites to his gods , sacrificed an Infant to Saturn , and drowned a whole company of Priests to appease Neptune . Diod. lib. 13. ILus when he saw Minervaes Temple on fire , running in haste , took up Pallas's Image which fell from Heaven , and instantly he was struck blind . A while after the wrath of the Goddesse being appeased , he recovered his sight again . Plutar. cap. 34. Paral. PEgasus bearing the Images of Dionysius out of Eleutherae a City in Boetia into Athens , the Athenians did neglect their god , neither did they receive him ( as the custome was ) with pomp . Wherefore their god was angry , and infected the privy members oft he men with a grievous disease . And enquiring of the Oracle by what means they might be freed from this punishment , had this answer , that they should receive their god with pomp and honour . And so from this they carried through the whole solemnities , pikes adorned with green leaves , as well publickly as privately . Natales Comes , lib. 5. cap. 13. THe Captains of the Japigans did take out the Images of the gods out of the Temples , who boastingly said it was fit that they should give place to those that are most potent . And because of that , they were smote with darts and fire from heaven . And there did appear Darts afar off , which were shot out of the Clouds . And all their children unto this day are shaven unto the skin , and wear long mourning Gowns , and are to all , more rare then good men . Athenaeus , lib. 12. cap. 7. WHen the Aeginetae invaded the Epidaurians , and carryed away the Olive-tree Images of Damiae and Auxesiae , by reason of which the Epidaurians yearly were constrained to bear the rites to Erictheus at Athens ( for by that law they had granted the Epidaurians power of their Olive-trees ) the Epidaurians refused to let go their bargain ; Therefore the Athenians sent a Cart into Aegina to fetch back the Statues , that they might bring the Images as though they had been made of their wood , therefore they endeavoured with might and main , and ropes cast about , to draw the Statues into their Ships . But as they drew them , the Images fell on their knees , and from that time they alwaies remained in that posture . Moreover , when there was a great Thunder and Earthquake , the Rowers were made mad , and wounded one another grievously , and slew all , save one that was the Messenger of this slaughter , who betook himself to Phalerus . Herodotus , Libro 5. ARtabarus a Persian , the son of Pharnax who had a comission from Mardonius , for the Circuit of 60. miles , when he rushed into Neptunes Temple , and wickedly and irreligiously upon his Image , in the siege of the City he was much troubled with the flux of the Sea , and being constrained to raise his siege , when he with his Army retreated into Pallenes , he lost a great part of it by the overflowing Tides of the Sea. Herodot . lib. 8. PUb. Scipio Africanus Minor , when he had granted leave to his Souldiers to take Carthage , a certain Souldier going into the Temple of Apollo , did attempt to bereave the Image of the Golden Vestment : for which thing Apollo being angry , caused that those sacrilegious hands should be found cut off , among those fragments of the Clothes and the skirts of the Trunk or body of the Image . Valer. Max. lib. 1. cap. 2. THe Grecians convented and met together in Aulis being to sail to Troy. Agamemnon going a pretty way from the Army , seeing a she-Goat about Dianaes Grove ( ignorant of Religion ) which was in that place , smote it with a Dart , not long after Diana being angry , sent the Pestilence into his Army , a certain Religious Woman affirmed that Diana was vexed for the death of her she-Goat , in which she much delighted , and that she would have punishment of the Army for such a sacrilegious fact , and that she could not be appeased before he that was the Authour of this wickednesse , did sacrifice his eldest daughter , &c. Dictis , lib. 1. PAncrates Arcadicus , in inscriptis Marinis operibus , declares the fish Pompilus , called also Nautillus , is not onely in esteem with Neptune , but with all the gods in Samothrace . When the Golden kind of men as yet lived , Epopaeus , of the Icarian Island , fishing together with his son , and seeing that he could catch no other fish but Pompills , he did not refrain from eating them , but he with his son did eat them all . But shortly after he suffered for his villany . For a Whale coming to the Ship , swallowed up Epopaeus in the sight of his son . Moreover Pancrates doth relate , that the Pompilus is an enemy to the Dolphin , and that they let the Mechi go Scot-free when they have eaten a Pompill , for they become unprofitable ; and being troubled after they have eaten them , the water casteth them on the shore , where they are food for Cormorants and Gnats . Athaeneus , lib. 7. cap. 7. THey say that a certain man hid a piece of holy Money which he stole out of the Temple of Apollo at Delphos , in that part of Parnassus , which is shadowed most with Woods and Trees . But a Wolf violently killed him sleeping , and afterwards every day , he did make the City resound with his howlings . When the men of Delphos began to think that it could not be done without some divine providence , following the beast , they found the Gold which was taken away by sacriledge , and for the memory of the thing , they dedicated a Brazen Wolf to Apollo . Pausanias , lib. 10. SAmbicus a certain man of Eleus ( a City of Thrace ) together with some other of his companions , threw down many Brazen Statues , and sold them . Afterwards attempting greater things , he spoiled the Temple of Diana their Guardian . For her Temple was in Elis ( a City of Achaia ) which they called the Temple of Aristarchus . But he being apprehended presently after , when he refused to betray his companions , he was torn with new devised torments , amongst which he lost his life . Plutarch . in problemat . Graec. PHilomelus , who first possessed the Temple of Apollo at Phocis restrained his hand from the holy things , which necessity did permit him to take . But Onomarchus which succeeded him , spent much of the Money in War. Phyallus the third , the brother of Onomarchus , took away a great number of the gifts which were consecrated in the Temple ; to coyn Money , to pay his hired souldiers ▪ And truly having received 120. Golden bucklers dedicated by Caesar King of the Lydians , which weighed two Talents , he cast them aside to make money , and likewise three hundred and sixty Golden Cups , which weighed twenty pounds , and the Golden Images of a Lion and a woman , so that all those things were valued at thirty Talents of Gold , and all those things which were coyned of the Gold , according to the account of Silver , did amount to four thousand Talents . But all the Captains did spend the summe of above six thousand Talents out of silver things , which were consecrated as well by Croesus , as others : that if the whole value of the Gold and silver were accounted , it would amount to more then 10000. Talents . But all these were heavily punished for their impiety and contempt of the Deity . For Philomelus fighting against the Boeotians , the revengers of sacriledge , being wounded in many places , was shut into a certain sleep place , whence he could not easily get out ( a punishment which sometimes was wont to be inflicted on Captives ) ; he being afraid , cast himself headlong thence , and in the same manner , paying a due punishment to the Deity , he died . Diodorus , lib. 16. Onomarchus having his Army vanquished by Philip the son of Amyntas , swimming to the ships which were bound for the Athenian shore , died in the Sea. Phyallus was consumed with a perpetuall contagion . But Phalecus which after all them took away whatsoever was left of the gifts , lived long enough in fear , and divers great dangers , not that his fortune might be thereby better then the other companions of the wicked mischief , but that being tormented for a longer time , and made more known to many by his misery , he might undergo a more famous and much mentioned calamity . Being tossed about with very much wandring , when he did resist Cidonia in Creet , he was stricken dead by thunder . Q. Fulvius Flaccus did not escape unpunished , because he carried the Marble tiles that were to mend the Temple of Juno at Lacinium , to the Temple of warlike fortune , which he made at Rome . For it is affirmed that after this deed he was not long in his wits , but also yielded up the Ghost , by very great grief of mind when he heard that one of his two sons ( which were waging war in Illiricum ) was dead , and the other dangerously sick . By whose fal the Senate being moved , took care that the Tyles should be carried back to Locrus ( a City in the uttermost part of Italy which was named Magna Graecia . ) Valerius , lib. 1. cap. 2. & Livius , lib. 42. WHen the Persians , under the conduct of Xerxes , came to the most famous Temple at Delphos with an intent to spoil it , great miraculous things were presented to their sight . The evill Daemons ( whose habitation without doubt the same was ) never saw a greater prey of men offered to them , then with that Tempest , they could appoint the same new superstition to Xerxes , and the whole World which he took with him . Two Rocks being suddenly smote down from the top of Parnassus , tumbled down upon the enemies lying under , and broke in pieces many that resisted . Moreover lightning being cast down from the Heavens with Thunder , and the holy armes moved out of the inner part of the house of their own accord , and a braying heard in the next Temple of provident Minerva , did overthrow the Barbarians suddenly , so that they cast themselves headlong down from the steep places of the Mountains , as if they were driven with madnesse , upon whom the men of Delphos casting stones and Darts made a great slaughter . And by these various Phantasms , the Temple remained unviolated . Trogus saith , that the men of Delphos found four thousand men , whose whole hands were consumed by lightning , and the filthy tempest , and at length they proclaimed openly , that by how much the greater the offense of the gods was than the offense of men , by so much ▪ they ought to use more sudden and grievous punishment . Diodor. lib. 11. WHen Theron King of the hither Spain , was driven with rage to abolish the Temple of Hercules , which is at the Gades , ( two Isles at the further end of Spain beyond Granate ) having furnished his army of Ships with necessaries , the men of the Isles of Gades came against them , being carried in swift Ships , and battel being given , it was weighed in an equall ballance as yet , but on a sudden the Kings Ships were put to flight , and therewith being caught with an unexpected fire ; they burned . Very few of the enemies which remained being taken , did declare , that Lions did appear to them standing on the Decks of the Ships of the Gades , and suddenly their Ships were burned with beams sent in , such as are painted on the head of the Sun. Macrob. lib. 1. cap. 20. WHen the Scythians having gone out of their bounds , had spoyled the Temple of Venus Urania in Ascalon a City of Palaestine ( for it was a very ancient Temple ) the goddesse smote them and their Children with an effeminate disease , which they whom the Scythians call Enareas , can onely cure . Having enjoyed the Empire of Asia 28. years , at length being taken to a Banquet by Cyaxares King of the Medes , they were murdered , when they were merry in their Cups , as it was agreed upon before . Herodotus , lib. 1. ALexander , the son of Phillip of Macedon , when he had overthrown Miletum the best fenced City of Jonia , his pillaging Souldiers thronged into the Temple of Ceres . But Milesian Ceres revenging the fact , did cast flames of fire , which did strike the robbers blind . Valerius , lib. 1. cap. 2. WHen Pyrrhus King of the Epirots returning out of Sicily , passed by the people of Locrus , he spoiled the Temple of Proserpina notable for much Religion among the inhabitants of Locrus , saying in derision : Unseasonable devotion is superstition , and to gather Riches together without labour is Wisedome . But the day after that he had committed that sacriledg , his Navy being tossed with an ugly tempest , all the Ships which had the holy Money , were driven to the shore of Italy . With which misfortune being affrighted , he commanded that the Money should be sought out , and laid up again amongst the ancient treasures of the goddesse . Neither had he any good fortune afterwards . For being tossed with many mischances , at length entring into Argos , he died miserably . Suidas & Livius , lib. 9. secundi belli Punici . WHen Himilco Prince of Carthage ( having brought almost all Sicily under his subjection ) besieged Syracusa , he spoiled all the Temples , but in the first place , the Temple of Ceres and Proserpina . And while he studied how to gird his Camp , and encompasse his Tents with a wall , he demolished all the Sepulchres almost at the next Work to build his Wall , amongst which he spoyled the Monuments of Gelon of Demareta and his Wife , anciently builded with wonderfull work . But in a short time after he suffered deserved punishment for his sacriledge and impiety so arrogantly committed against the gods . For shortly his affairs went to wrack , all things being begun to be made worse , and afterwards when courage increased by little and little in Dionysians , and he was accustomed to weary them with often sallying out , and fight with light eruptions , they alwayes returned Conquerours at all skirmishes . Also vain tumults among the Souldiers and sudden terrours were often stirred up in the silence of Midnight throughout the Camp , by which they did run to Arms in vain , the cause of it no man knowing , and their Tents being turned upside down with earthquakes , afterwards they perceived their enemies to break out of a bulwark upon them . A pestilence invaded the Camp of the besiegers in the Moor with a burning heat , which consumed the number of 150000. Dionysius making use of that occasion , set fire on his Navy , and drove them to such extremity , that he compelled the Tyrant to buy a safe return for him and the Carthagenians with a reward of three hundred Talents , having left and betrayed his companions . Being returned into his Countrey , he did lead a life exposed to the reproach of all , and was so miserable , that he went about the Temples of the City in a very thin Coat , declaring his impiety , and exhibiting his punishment to the Deity , having confessed his wickednesse against the Gods. Lastly despairing , he killed himself willfully , leaving a great fear to the Citizens of violating Religion . Diodorus , lib. 14. WHen Delos was heretofore the chief Emporium of all Greece and that onely fenced with Religion , it defended all the inhabitants from the injuries of all others . But Menophantes a certain Commander of the Armies of Mithridates , who being driven by the command of the King , or his own insolence , arose against the Island , and invaded it with his Navy , having neither the defence of Walls , nor Arms. Where all things being beaten down , taken away , and pillaged , at length he laid the very City eeven with the ground . In that destruction he cast the Image of Apollo ( proudly being taken from its seat ) into the Sea : That , being brought by the raging of the Sea to the bounds of the Boeotians at Laconia , named the place Epidelium . But neither Menophantes , nor Mithridates himself did escape the wrath of the god . For not long after the calamity of Delos , when he was carried into the Sea , the Merchants which had escaped his hand , slew Menophantes . But the god compelled Mithridates to lose his courage , having lost his Kingdome already , and being driven to and fro by the Romans , he could rest no where . There are some which say that he begged , as a great favour , from one of the Mercenary Barbarians , to be killed . Pausanias , in Laconicis . WHen the Graecians had dragged out by force , and killed those who came to pray in the Temple of Neptune , in the City of Helires , a great and sudden Earthquake did not onely overturn the very walls , but also defaced the very foundation of the City , that there was not so much as any tokens left , whereby it might be known to future ages . And they record that another such destruction happened . Helires was incompassed with a deluge of the Sea in the winter season , and the very Grove of Neptune was so overwhelmed with that inundation , that the tops of the highest Trees could hardly be discovered : which comming to passe , the whole City with its inhabitants was suddenly destroyed as well by the most violent motion of the Earth , as the most abundant over-running rage of the Sea. In the fourth year of the Olympiad . 191. Pausanias , in Achaicis . WHen the Lacedemonians were inraged against the Inhabitants of Ilota , which worshipped at the Temple of Neptune Asphalius ( that is ) the safe , as Suidas saith , ( which is at Teneros ) ; Sparta was shaken as well with vehement as frequent impulsions of the Earth , that not one house escaped ruine , except four houses amongst all the rest which escaped unruined . Pausanias , in Achaicis : et Aelianus , Libro 6. variae Historiae . WHen Cytharoedes did dispute in contending for the honour of Juno at Sybarum , for that was the cause that provoked the Sybaritans to that contentious disputation , and when they had mutually gone to arms , Cytharoedes fled with his Stole to the Altar of Juno : but they forbore not to lay violent hands upon him in that place , but a little after they saw bloud sprinkled about the Temple , as if it had issued out of a continually-flowing Fountain . But when the Sabaritans had sent to ask counsell at the Oracle of Delphos , they received this answer : Stand off , my Sacred Tables come not near ; Whose hands are drench't in bloud , should Justice fear . Which fresh distilling , thee forbids to venter , Into the threshold of my Temple t' enter . Good fates to them can never be foretold , Who to stain Junoes Temple dare be bold . The Muses harmlesse servant thou hast slain , The god's revenge for which , thou must sustain . Who perpetrates base willfull facts , may know , He 's sure to suffer heavy Judgments blow , Inexorable toth' unjust immortalls prove , Descended though by birth from mighty Jove . Who on their necks , and childrens childrens dear , Justly will heaped vengeance send to bear , Neither was revenge delayed . For when they waged Warre with the inhabitants of Crotonia , they were overcome by them , and their City was overthrown . Aelianus , libro 1. de var. Histor . IN the Mountain Halesius , near Mantinea , was the Temple of Warlike Neptune , built by Trophonias and Agamedes , with Oaken boards , forbidding entrance not by the opposition of any bolt , but onely with a small Wollen rope drawn before it , which had a secret force to drive men away . Never any one entered into this Temple , besides Aepytus King of Arcadia , who having lost his Son as soon as he entered into the Temple , he was smitten blind by the sudden force of the Sea-water , boyling out of holy fountains , and not long after died . When the Emperour Adrianus did build it up again , he did set overseers amongst the workmen , lest any one should look into the antient Altar , or suffer any rubbel to be carried from it to any other place . Pausanias , in Arcadicis . IN the Mountain Lycaeus of Arcadia was the Altar of Jupiter Lycaeus , whither no man could come . If any one entred despising the Religion of the place , it was certainly requisite that he must dye within the space of that year . It is a wonderfull thing also that ( as they say ) as well men as beasts , which by chance come into the circuit of this place , have no shadow of their bodies . And truly a Hunter cannot follow wild beasts that fly thither , but standing at the entrance , he cannot perceive any shadow that they have . It is certain that the men of Syena a City of Aethiopia , do shew no shadows from their bodies at that time of the year , when Cancer is in Conjunction with the Sun. But in this Lycaeus it doth happen in any part of the year . Pausanias , in Arcadicis . THey report that in Cerynaea a City of Achaia , was the Temple of the Eumenides , dedicated by Orestes . They believed that if any one entred in hither to see it , polluted either with slaughter , or any incest , or kind of impiety , he being troubled in mind , would presently be cruelly terrified . Wherefore the entrance of the Temple was forbidden to all that strived otherwise . Pausanias , in Arcadicis . WHen Erisichthon a certain Thessalonian had cut down the Grove of Ceres , she sent to him perpetuall hunger , and caused that he should never be satisfied with meat . He had a daughter named Mestra , very well skilled in Witch-craft , whom he often sold , being turned into divers forms of living Creatures , which running away a little after , would return to her father having taken her former shape , and so she helped her fathers hunger according to her ability . Lastly , he was driven to so great hunger , that he eat his own flesh . Natales Comes , Mythol . libro 5. cap. 14. WHen Cambyses King of the Persians , came to the Theban Aegyptians , he sent fifty thousand to destroy the Ammonians , and commanded that they should burn the Oracle of Jupiter Ammon . Therefore when they had gone seven dayes on their journey along the sands , and dined between the City Oasis and the Ammonians ; a strong South-wind overwhelmed the whole Army with heaps of Sand carried along . He being gone against the Macrobian Aethiopians with the rest of the Army , when having scarce finished the fifth part of his journey , wanting Victuals , he returned to Memphis . Where when the Aegyptians did make Holy-day for the Apparition of Osiris ; ( in the shape of a Bull ) he supposed that they had done it for his disgrace , as if they had reproached him for his misfortune : he killed the Priests and Aegyptians playing , he wounded the Bull of Osiris , by which wound afterwards he pined away . A little after he killed his brother Smerdes , and his Sisters , suffering punishments worthy of his wickednesse . Herodotus , Libro 21. THe Persians burned the Anactorian Temple of Ceres in Eleusis . Afterwards , when they were conquered at Plataea ( a City of Baeotia ) by the Graecians , with a very great slaughter . Not one of the Persians was seen to enter the Temple of Ceres , which was there , nor lying about the Temple , as if the goddesse did drive away those , who had destroyed her Temple . Herodotus , Libro 9. SUidas doth rehearse , that there was one Anagyrasion a quick spirited man , ( so named from the place Anagyrus in Attick ) who , because an old man , his neighbour , cut down his Grove , thus revenged himself . The Concubine of the old man , cast a raging love upon his , who when she could in no wise penetrate the breast of the young man with the sense of her love , she voluntarily accused him before his father , that he did not cease to appeach him of Whoredome . His father being perswaded by the Woman , did throw his son headlong from the top of the house , and killed him . Afterwards repenting his deed , he hanged himself . Lastly , the woman cast her self into a Well . He doth write the Author of this thing , Hieronymus in opere de Tragaediarum Scriptoribus . Hence arose that Proverb ; Anagyrum commoves . Erasmus : AESculapius grieving that a great part of a Grove , which was dedicated to him at Coos was cut down by Turulius one of the officers of Antonius , to make his Ships , but in that wicked service the parties of Antonius being overcome , Turulius was condemned to dy by the command of Caesar , who brought him to the place which he had violated , and caused , that being slain there , by the Caesarean Souldiers , he might suffer for the same destruction and overthrow of the Trees ; ( whereby the force of that Deity was made known ) and that he might obtain freedome to those that were yet standing from the like injury . Afterwards the god encreased his worship , which was had alwaies in very great esteem among the Inhabitants . Valerius , libro 1. capite 2. Lactantius , libro 2. de Origine erroris , capite 8. POllux Onomastici libro 5. writeth that amongst the Athenians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , Virgins of Diana , were wont to be consecrated or initiated before they were marriageable , there was a Law decreed at Athens , that no maid should be given in marriage to a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , unlesse she had performed those sacred rites to Diana , which they used to solemnize in the Moneth of January . Libanus in his Oration which he made in praise of Diana , sheweth that the Virgins used to put on a garment which they named Crocota , being of the colour of Saffron , and that they were not to exceed the age of ten years , nor under five , Diana was thought to be pleased with them , who for the like occasion , seemed to conceive some anger . They report that there was sometimes in Athens a Bear which was made so tame , that she was nothing at all offensive to any , but did freely feed here and there at her pleasure , wandring about , no one receiving any hurt therby . It happened that a young maid playing somewhat too sportively with the Bear , who inraged therewith , suddenly and violently snatcheth her : which her brothers seeing , threw fiercely with Darts , and killed her , for which cause the pestilence began to rage abroad about the Countrey thereabouts . The Oracles being consulted , the gods answered , that the sicknesse would not cease unlesse they compelled some Virgins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , for the destruction of the Bear , to kill some Virgins in the honour of Diana . Caelius , lib. 26. cap. 19. THe Tanagrean Boetians had a Temple dedicated to Mercurius Creophorus for that Mercury did avert the Plague , when they carried about the Walls a Ram , for which cause he appointed that he who carried the Ram should be attended by Tanagrean pipes , or musick ; he of the young men who was esteemed by all to excell the rest in beauty , in the feast day of Mercury , carrying a Lamb upon his shoulder , went round about the walls with it , which was a most present remedy against the Plague . Pausanias , in Boeticis . IN the eighth year of the reign of Numa , the pestilence which raged all about Italy , wasted Rome also ; The Citizens struck with fear , deliver a brazen target sent down from heaven by divine power ; Hereupon they tell the King wonderfull stories , that they received of Aegeria at Camene , and that those arms were sent for the safety of the City , and that they were to be kept with an eleven more , which were to be made of like figure amplitude and form , that no thief for his profit might be able to invent the similitude being heavenly things , and that he ought to consecrate the field at Camenes , and the Meadows lying about it , where they for the most part met with him , and that they should consecrate the Well which watered the field to the Vestall Virgins , the water whereof doth purge and water all penetrables . To these having given credit , they tell that the disease presently departed . Plutarch . in Numa . PHalesius a private man builded the Temple of Aesculapius at Naupactum from the foundation . On a certain time the God which was worshipped at Epidaurus , sent Anites a Noble woman , to him , when he was very sick , and almost blind , to make Verses , with signed Tables . The woman seemed to her self to receive them in a dream . But the thing was proved by the event . For when she was awake , she held the sealed Tables in her hands . Therefore when she came to Naupactum , she bid Phalesius to look upon the letters having taken away the Seal . At first he thought that a blind man could not see the letters . But being in good hope that Aesculapius had sent him something to cure him , unsealing the Tables , he looked upon the wax , and forthwith he perceived himself to be eased of the calamity of his sight . Pausanias , in Phocicis . SEsostres the King of the Egyptians being dead , his son ( which Herodotus calleth Varro ) receiving the Crown , and taking his Fathers name , he in no wise imitated the glory of his Father . But was afflicted with the same misfortune as his Father . For being blind , either by the common nature of his Father , or , as some say , for his impiety against Nilus ( into whose belly he threw a Dart ) he was compelled to fly to the assistance of the gods , and having made divers sacrifices to appease the Deityes , for a long time he had no help . After ten years he received an answer , that the god which was worshipped in Heliopolis , being appeased , he should look upon the face of a woman , which knew no man carnally besides her own Husband : so beginning from his own Wife when he had many , he found none that was uncorrupted , besides the wife of a certain Gardiner , whom he took to Wife after he had received his sight , but he burned all the rest in a certain Village . Which place the Aegyptians afterwards called , The holy Turf . But he giving thanks to the god of Heliopolis according to the Oracle received , he erected two Obelisks of one stone , eight foot broad and an hundred high . Diodorus , lib. 1. cap. 4. WHen a certain woman said to Adrian the Emperour being very sick , that she was admonished in her sleep by the gods , to exhort him , not to kill himself , although he seemed to languish under a tedious disease , because in a short time he should receive his health . The same woman did put out her own eyes , because the health of the Prince did not answer in time according to her report . Lastly also , she was admonished to kisse the knees of Adrian , and wash her eyes with the water which was in the Temple , and having followed the advice of her dream , she presently received her sight . In like manner a certain man being come from Pannonia , which was blind from his birth , having touched Adrian , obtained his sight , and Adrian was restored to his former good health . AMasis King of the Aegyptians , married a Wife , ( which some would have to be the daughter of Battus , the son of Archesilaus : others , of Critobulus , a very honourable man amongst his people ) by name Ladices , with whom when he lay in bed , he could not perform his marriage duty , as when he made use of other women . When it was so a long time , Amasis said to her , Thou , O Wife hast bewitched me , and therefore thou canst not escape by any policy , whereby thou mightest not perish by the worst death among all women . When Ladices could not appease Amasis by denying it , she vowed ( within her self ) to Venus , that if Amasis might copulate that night with her , she would send an Image to her at Cyrena . Her wish being granted , Amasis copulated with her , and afterwards as often as he lay with her , he performed his matrimoniall duty , and afterwards he loved her dearly . And Ladices performed her vow , having made a Statue , and sent it to Cyrena , which remained whole till the time of Herodotus , being placed without the Cyrenensian City . Herodotus , lib. 2. WHen Milo Epirota , had cast a spear at Laodamia the daughter of Pyrrhus , which fled to the Altar of Diana , as to a defence , the goddesse revenging her , he ran mad , whereby he died within the space of 12. dayes . WHen a certain sacrifice was performed to Jupiter Ascraeus , a herd of Goats belonging to Helicarnassus being brought to the Temple , stood , and the prayers being ended , one of them , ( no body guiding it ) went forward till he came to the Altar , which the Priest taking , sacrificed . Apollonius , de Hist. Mirab . IN Boeotia they think that Hercules doth shut and open the Temple of Ceris Micalessia every night . Moreover they put all the Apples which Autumn brings forth , at the feet of the Image , and they remaine very fresh the whole year . Pausanias , in Boeoticis . THere was a Village of the Nyssaenes between Tralles and Nyssa , not far from the City , by name Achrata , where is a place belonging to Pluto , encompassed with a sumptuous Grove . Also the Temple of Pluto and Juno , and the Den of Charon , admirable by nature , which is above the Grove . They report that sick people that desire to be cured by these gods , do go thither , and tarry in a Village near the Cave with those that are skillfull in the holy things , who sleeping , receive cures for them in their dreams . The Priests calling for the remedies of the gods , do oftentimes lead them into the Den , where remaining as in a Cave , they spend many dayes fasting and sleeping : sometimes those that are sick , do receive health in their own Dreams , by the guiding and advice of the Priests . Strabo , lib. 14. EPidaurus a City of Peloponesus , being ennobled by the famousnesse of Aesculapius , who ( as the ancients write ) hath cured divers kinds of diseases . But the Temple was filled with a multitude of sick people , and Tables hanging up , in which the diseases that were cured were written . In the same manner it was in the Island Coa , and likewise in Trica . The City was scituated in the innermost Closet of the bosome of Saronicus . Strabo , lib. 8. The same Strabo writeth that there was a famous Temple of Aesculapius at Tetrapolis , which City was inhabited by the Jonians and Carians . That Temple was full of an innumerable convention of sick people , troubled with divers diseases , and the walls were every where covered with painted Tables , wherein were written the diseases and names of them which were cured by that god . THey record that there is a Temple of Minerva Ilias , in which Dogs are nourished , to whom it is given naturally , as also by some certain knowledge , to fawn upon the Graecians when they come , but follow the Barbarians with barking wheresoever they shew themselves . Coelius , lib. 23. cap. 30. Antiq. lect . THere is a round Temple of Hercules of admirable structure in the beast-market of Rome , into which ( they relate ) neither Dogs nor flyes can enter . As no bird can enter into the Temple of Achill●s before Borysthenes . Alexander ab Alexand. lib. 2. cap. 14. THere was a Temple of Pallas at Methon , a City of Peloponnesus , Diomedes dedicating an Image , because before that , he received damage by most violent Winds in those parts , blowing very unseasonably , which presently after ceased , when they prayed to the goddesse , and afterwards no such calamity came upon the Inhabitants . From whence she got the name Minerva . Coelius , lib. 20. cap. 24. Antiq. lect . WHen Greece was troubled with a continuall drought , and the rest of Greece was no lesse distracted for want of rain , which was without Isthmus , than all Peloponnesus ; they sent to Delphos , that they might know by the Oracle the cause and remedy of the calamity . There Pythia answered , that they must appease Jupiter , but they must make use of Aeacus to sue for them , so that he is willing to obey . Therefore when they had received that answer , they sent out of every City , to entreat Aeacus to undertake the entreaty . He , having finished the sacrifices to Jupiter , and offered the vows , replenished all Greece with abundance of rain . For the memory of the thing , the Citizens of Argos , did erect statues for the Ambassadors . Pausanias , in Corinthiacis THe Sepulchre of Aristomenes of Messene , is worthy to be seen in a Colledge of Messene , ( a City of Achaia in Greece ) which they say in good earnest , is not empty , and a monument set up for honour of the body not present . For although he , being driven from the Spartanes , died in banishment , yet by the command of Pythius Apollo , his bones were carried back into his Countrey , and such things were ordained to be holy . They bound a Bull which was destinated to the Altar , to a Pillar not far from the Tomb. He , being mad , and raging because of his bonds , did strive to go away . Which if the vvhile the Bull moveth nimbly , and danceth according to that , it is ominous to the Messenians : but if on the contrary , the Bull shal stand immoveable , they interpret that it portends some calamity to them . The Lacedemonians report the Heroick Aristomenes to have been at the Leuctrican fight 187. years after his death , vvho assisting the Thebans against them , vvrought so , that he afflicted them vvith a great discomfiture . Pausanias , in Messenicis . AT Pachinum , a Promontory of Sicily , Apollo Lybistinus is worshipped with great devotion ; for when the Lybians were about to invade Sicilie , their Navy having arrived at the Promontory , Apollo being invocated by the Inhabitants , sent the Plague amongst their enemies , and destroyed almost all of them with suddain death ; whereupon Lybistinus was added as a sirname to him . Macrobius , lib. 1. cap. 17. THe Persians , Xerxes leading them to the Chappel of Minerva , which standeth before the Temple of Delphos , as they came thither , upon a suddain a Thunder-bolt from Heaven fell amongst them , with the two heads of Parnassus , being rent from the rest of the Mountain , with an horrid noise tumbled down , and intercepted very many of them ; whereupon from the very Chappel of Minerva came most joyfull vociferations and jubilations . The Barbarians committing themselves to flight , departing from Delphos , they published their great discomfiture ; those which escaped of them , fled to Boetia , reporting , That two armed men more noble then any of humane nature could possibly be , pursuing them . These two they said were Natives , and Heroick men at Delphos , the one Phylacus , the other Antonius , the Temples dedicated to them being there to be seen ; That dedicated to Phylacus , standeth by the way above the Temple of Minerva ; and that which was dedicated to Antonius , near Castalia , under the whirl-pool Hyampeum . Herodotus , lib. 8. IN the Sabine Warr which was waged against the Romans for ravishing the Virgins , The Romans made haste to shut the gate which was at the foot of the Viminalian Hill , ( which afterwards by occasion of what happened , was called the gate of Janus ) because the enemies did rush upon it ; after it was made fast , flew open ; and when again and again the third time the same thing happened , more armed men came to the threshold of it , because they could not shut it , to make it good against the enemy . And when the enemies fought most fiercely on the other side , it was presently given out , That the Romans were overcome by Tacitus ; for which cause , which defended the gate or entrance of the City fled . And when the Sabines had made an irruption into it through the gate , it is reported , that from the house of Janus , by this passage , the great power of torrents scattering water all about broke out , burning the great and vaste numbers of their enemies with scalding waters , and devouring them with rapacious gulphs . Macrobius , lib. 1. Saturnal , cap. 9. THe holy sheep of the Sunne ; which are at Apollonia in the bosome of Ionicum , which in the day time feed along the River side , which floweth out of the Mountain Lacmonen through the Apolloniatan field into the Sea ; and chosen men , honourable by birth and Riches amongst the people , keep them lodged in the night in a Cave not farr from the City , the people every year making new election , for that the Apolloniatae by a certain Oracle were brought to put an high value upon the Sheep . There a certain Gentleman called Evenius chosen to take the care of looking to the Sheep , upon a time fell a sleep , and Wolves entring into the Cave , killed sixty of them ; which when the Apolloniatae understood , they condemned him to the losse of his eyes for sleeping when he should have watched : upon execution of which sentence , their cattle ceased to bring forth young ones , and the earth to yield her fruit , and they had Cattle at Dodona and Delphos . The Prophets being asked the cause of this present evill ; answered , because they had unjustly deprived Evenius the keeper of the holy sheep of his eyes , and that the Wolves were sent by the gods , and that their punishments for this wrong should not cease till he was satisfied by those who had perpetrated this wrong to him whatsoever Evenius himself conceived due satisfaction ; and then that the Gods would so blesse them , that they would find themselves happy . The Apolloniatae keeping these Oracles close , chose certain Citizens to perform them , who come to Evenius sitting in a station for the purpose , and sitting down with him , discourse of other things , at last came to speak of the miseries of the times ; which making as an introduction to speak of his wrong , they demand of him what mulct he would wish the Apolloniatae to undergo for his full satisfaction , who having not heard of the sentence of the Oracle , said that he desired two mannours which he conceived the greatest revennues belonging to the Apolloniatae , and a house which he knew to be the best in the City : the Citizens presently assented , and telling what directions they had received from the Oracle , and buying the Mannours of the Owners thereof , gave them to Evenius , who presently thereupon obtained divination from the gods , whereby he grew famous . Herodotus , Libro 9. cap. 7. THe Pilappii inhabit that furthest part of Scandinavia , bordering upon the frozen Sea , and almost inclosed with the Sea ; These neither till the ground , nor nourish any cattle , but the Tarandus or Buff which they make use of in the Winter when the waters are glaz'd , and all things made stiff with the Frost ; for they live by hunting and fishing , and they have ever hitherto worshipped wood and stones ; when they went on hunting , fishing , or began any other business , having used certain adjurations , they endeavour to move out of their place their gods which they consult ; which if they easily perform , they conceive they favour their enterprise , and promise successe ; but if they cannot move them without much trouble , they think their success is denyed ; and if they cannot possibly move them out of their places , they conclude , that their gods are offended ; And therefore they think they are to be appeased by a certain sacrifice , which they order in this manner ; They have a brazen vessel , wherein are the pictures of all kinds of four-footed Beasts , of Birds , and Fishes , which are common and plentifull amongst them ; they have the image of a Frog made of brass annexed to a piece of Iron fastned to the middle of the vessel like a plumb ; afterwards using adjurations , they beat upon the vessel , and into the picture of whatsoever creature the Frog doth thereupon fall or leap , as soon as the frog had but touched it , they procure a living creature of that kind ; they kill it , and hang the head thereof upon a Tree which they account holy ; the rest they cook or dress , and consume with their friends which they call about them ; and according to their sacred rites , ( as they think ) they anoint themselves with that wherewith the host is boyled ; such holy rites finished , ( as they say ) they have learned by experience , such things they undertake , succeed prosperously . Olaus Magnus . Of Sathan's wonderful Legerdemains , Deceits , and Impostures , used , for the setting up , and establishing Idolatry , by Invocation of Saints departed this life , worshiping of Statues and Images , and for confirmation of the doctrine of Purgatory , contrary to the preaching of St. Paul , 2 Thess . 2. THeodosius the Emperour , unjustly suspecting John Damasne , a Monk , of betraying the Secrets of the Empire to the Persians , with whom he had been prisoner , punished him with the loss of one of his hands ; he therefore imploring help of the blessed Virgin , as he was before her Image , had his hand restored , and perfectly united to his arm in the sight of many , though it had for many days been fixed to the doors of the Church . Fulgosus , lib. 1. cap. 6 , NIcephorus , lib. 15. cap. 23. relateth , That a certain Jew of the Arch-Synagogue was taken as the Author of a tumult , raised at Constantinople in the time of Leo the Emperour , and condemned to fearfull torments , in the midst whereof he cryed out with a loud voyce , O God of holy Sergius , help me ! holy Sergius , thou hast known me and mine innocency . The Judges suspecting , what he spoke to be cunning dissimulation , condemned him to be burnt ; who when he was in the midst of the flames , there appeared two horsemen arrayed in white robes , who for many hours kept him preserved and untoucht by the fire ; which the people with much wonder beholding , at length , running into the flames , snatch'd him away . WHen the body of the Virgin Levinua was carried through the Towns and Garrisons of that part of Flanders which lyeth to the Sea-side , those who were sick of the Palsie , deaf , lame , and troubled with other diseases , were suddenly cured . And two Wax Candles , put out by the wind ; as soon as they were brought to the bones of the dead Virgin , kindled by vertue thereof . Jacobus Meyer , ex scriptis Dryonis tunc temporis Morinorum Episcopi . MAny blind and lame were brought to the Sepulchre of Pope Martin the fourth , ( who had been warlike enough ) and recovered their former health , by using such devotions there , as were then used at the Sepulchres of the dead . Platina . THe Coach in which the dead body of S. Ladislaus King of Hungary was carried , the keepers thereof sleeping , and the beasts feeding , without any inforcement went to Varidinum with such celerity , that the keepers could not keep company with it , neither could any man by any means possibly stay it ; As they were committing the body to the Sepulchre , the face of a certain man ( which they say had a loathsome smell ) turn'd towards his back , and hanged upon his shoulder , having tryed many wayes for help , and finding none , comes to the Sepulchre , and cryes out with a loud voyce , O Holy Ladislaus , I have wronged thee , holy Prince forgive me : And , the incensed divine power appeased by his humble and hearty veneration , his chin was brought to its proper place , and he perfectly restored . Bosinius , lib. 4. Decadis , 2. THe Bishop of Prague in Livonia , by the persecution of the Abdeberti , losing a finger for the faith of Christ , the executioners or cutters off of his finger , threw it into a River in the Countrey of the Vandals , in which Countrey he had oft preached ; which a fish presently swallowed ; whereupon the fish shined with a circle of glaring flame : the Fishers espying it , and taking it for a wonderfull portent , after great industry used to catch it , at last obtained their desire ; and having taken out the bowels of the fish , they found the finger shining with a glaring light . Idem , lib. 1. Decadis secundae , historiae Ungar . GEnarius of Beneventum having his head cut off for professing the faith of Christ , it and his blood put into a Viall , were kept in two severall Churches ; and when they were both solemnly carried through the City , the blood which was congealed into a ball ; when it did but touch the head , dissolved into as fresh blood as it was when it flowed from the Martyr at his decollation ; and when it was taken from his head , it congealed again into a round form as it was before : And that we might be more assured of the truth hereof , we had the testimonies of them who were diligent observers , and eye-witnesses of the same . Fulgosus , lib. 1. cap. 6. VAlens the Emperour , an Arrian , when he would have translated the Head of John the Baptist to Constantinople , could not possibly get the Coach wherein he had put it , to be moved or stirred , and therefore was forc'd to desist and leave off his undertaking ; but Theodosius , an Orthodox Christian , did afterwards with much facility translate the very same head . Fulgosus , lib. 1. cap. 6. IN the time of the Warr of Otho and Philip , Emperours , the bodies of eleven thousand Virgins , three of them Kings , were seen to return to the Temple of Colonia , from the Abbey of Fuldenses in Thuringia , whence they had been translated from Colonia . In the morning betimes , whilest they sung the Psalms appointed by the Church for nocturns , the Abbot and Monks of that Monastery saw the bodies of the three Kings going out of the Temple , which not long after were found in the Temple of Colonia , whence they had formerly been translated , Idem , ibidem . WHen John , a devout giver of alms , was dead , a certain woman for three dayes together continuing at his Sepulchre , weeping , for that she feared lest a writing ( which she had delivered to him , and wherein was contained a great sin which she had committed , and which she had declared unto him ) should come to the hands of any body that should know and divulge it ; the Eleëmosynarian appeared to the woman , and delivered the schedule sealed , in which the former writing was blotted out , and written instead thereof , For my servant John's sake , thy sin is blotted out . Metap . in vita ejus . A Certain German called Conradus , repenting heartily of his sins , cometh to Rome , Hildebrand then Pope , commandeth him to wear instead of a shirt , a covering next his skin , tyed together with five chains stamped with letters , containing a catalogue of his sins , and commands him to visit the holy places all the world over , and there to pray for pardon , that he might have remission of his sins : he obeys ; and travelling long and far , not omitting in his pilgrimage to visit Jerusalem , at length he cometh to Hungary , where he visiting the Sepulchre of the holy King Stephen , in the Church called Alba Regalis , and having humbly cast himself down in prayer , before the Altar , from the first hour to the ninth , being seized on by sleep the Kingly Saint appears , saying , Rise quickly my friend , thou canst not by my merits or help , obtain pardon from the Tribunal of Almighty God , but go yonder to the Monument of my son Emericus , who by his Virginity procured great favour from Almighty God ; whereupon he calling on the name of that Saint , found , that the chains wherewith he was tyed , fell all in sunder , and the stamps which were set upon them clean gone , so that they appeared plain ; insomuch , that there could no sinne of his be read , there not remaining so much as one small letter . Ever after , this Temple was visited with such devotion , that innumerable Votaries came to it from very remote places . Bonfinius , lib. 1. Decad. 2. ABout the third year after the miserable slaughter received by the Turks at Nicopolis , in the time of Sigismund the Emperour , when many went into the field where that battel had been fought , they heard a voyce amongst the bones of the dead , sounding forth the names of Jesus Christ the Saviour of the World , and the Virgin Mary ; and looking amongst the dead corps , they espyed out a head , which said , Why stand ye gazing so stupidly here ? I am a Christian , who was slain here before confession , and therefore my sinnes are not yet expiated ; the blessed Mother , Mary , causeth that I am not afflicted with eternal punishment , and hath so preserved me , that I have yet my speech to confess my sins , and declare my mind to the holy Apostles ; wherefore I pray you send for a Priest to receive my confession , and give me absolution . He being asked , How he had deserved so great favour from the Virgin ? answered , She was my peculiar Patroness all my life-time , seven Feasts every year all my lifetime I celebrated in honour of her , and did most strictly fast , eating nothing but bread and water the eves of all those Feasts ; of all my Patrons and Patronesses she was chiefly relyed on by me . A Priest from the next Town being sent for , he making an exact confession , received absolution ; whereupon silenced , he rested in peace . Bonfinius , lib. 3. Decad. 3. MErcurius , a certain Hungarian , brought up at the Albensian Temple , when the King , Ladislaus , had commanded the Tomb of St. Stephen to be searcht , to see if any of the Reliques were taken away ; being all alone , having retired himself into the holy Quire , with a doleful countenance , and sad heart , bewailing , that he could not so much as see , much lesse obtain a kiss of the sacred body ; a young man in the dead of night appeared to him , who was beautified with incredible comeliness , having a most chearfull countenance , and arrayed in white apparrel , carrying somewhat wrapt in a fine cloath , said to him , Mercury , receive what thou hast so earnestly desired , and be sure highly to esteem this precious gift committed to thy trust , keep it with care and diligence , and view it when time servs . The sacred Nocturns devoutly finished , Mercury going to a private place , opens the cloath , and finds the right hand and ring of the holy King ; shortly after , he being chosen Governour of a Monastery , built of wood , scituated at the foot of the hill Carpathius , which divides Transylvania from Hungary , neither daring to trust himself , nor any one else with the hand , he hides it in the ground , and appointed every day some of the Monks to watch it , lest any man should steal it away . Then that Monastery sought to King Ladislaus , to be of the order of the King's hand , by whose Edict , the Pope's consent obtained , it was so established ; Then the whole Colledg of Priests declaring to the King the whole story hereof , he repairs the Monastery , so that he made it most beautifull to behold , and endowed it with great revenues in the year of grace , 1078 , and now they call it , The Abbey of the King 's right hand . Bonfinius , lib. 1. Decad. 2. AS Bruno , Bishop of Hildesia , was solemnizing the Octaves of the Nativity of the blessed Virgin Mary , she appeared to him in the Temple , to whom the Bishop falling upon his knees , cryes out , O Queen of Heaven , wherefore vouchsafest thou to come to me , a wretched poor man ? To whom she answered , I rejoyce that thou art the author of the solemn celebration of the memory of my Nativity , whereby such honour accrueth to my Sonne . Which said , she vanished away : From this time ever after , the Octaves of the Nativity of Mary were kept holy . Chron. Saxon. IN the year , 1495 , Nicolaus , a familiar friend to the Treasurer of the Bishop of Quincclesia , as he was coming to the King Uladislaus at Buda , where he sometimes used to reside , saw in the Ayr a great light , which dazled his sight , and with the noyse thereof making an hideous clashing , stupified his hearing ; he was so affrighted , that he fell to the ground surprised with the strangeness thereof , and looking up towards heaven , he saw the shape of the Virgin , with her Son , having a glorious shining circle about them in the Ayr , steering their course towards Buda , and that he at that very instant shewed it to a certain stranger , called Boennus , and his Wife , and to his own Carter , to be taken notice of with reverence , it being the very day that was appointed for celebrating the memory of the Conception of the Virgin-Mother of God , which the Hungarians ever after observed with more devotion than formerly they had done . Sabellicus , lib. 1. cap. 1. SAroltha , the Wife of Grisa , Duke of the Hungarians , being great with child , saw Stephen the first Martyr , who appearing to her said , Woman , trust in the Lord Jesus Christ , and assure thy self , that I by Divine commandment am to inform thee , that thou shalt shortly be delivered of a gallant and fortunate son , who shall enjoy the Diadem of the Kingdom of Pano●ia ; and he shall be so excellent a man , that Panonia shall never have the like after him to their King : and whereas I am Stephen the first Martyr , who shall assist thy son , let him have my name . Which spoken , he vanished away . Saroltha , confirmed by her dream that these things should come to passe , accordingly commanded holy devotions to be used at all the Altars of the Protomartyr ; and in the year 909 the child was born . Bon. l. 1. Decad. 2. THe Parents of Nicolas Tollentinates told by an Oracle , what issue they should have , vowed a pilgrimage to Barium , where when they had continued long at their devotion in the Church of the Saint who is there worshipped ; by chance , or rather providence fell asleep , wherein they were instructed with an unthought-of advertisement , and their former hopes of issue much increased , by assurance of successe to their vows and solemn devotions , nor were their prayers in vain , for greater and more blessed rewards followed then the heart of man could presume , that of unholy Parents , a Saint should be born . Sabellicus , lib. 1. cap. 1. HAldricus the Leodiensian Bishop was afflicted for about a whole year with a Canker , and could receive no hopes of help from Physicians . Wherefore he commanded his servants to carry him to the Temple of Martin . Where , when for seven dayes together he had with sighs and tears continued his devotion before the Altar wearied , he fell asleep , and dreamed that he saw Martin and Briccius together , discoursing concerning his sicknesse , and that Martin signed his forehead with the sign of the Crosse , and with a staff which he carried in his hand touched that part of him which was diseased . Therefore being awakened , for joy he cries out with a loud voice , to whom his servants ( wondring at the noyse ) run with speed , and removing the cloth wherewith the sore place was bound , found that it was whole , and that there onely remained a scar in the place where the Canker had been . Fulgosus , lib. 1. cap. 5. THere was near Brundulum an holy Temple of Saint Michael , unto which one Temple the people of Clodia , Matemancum , and the Venetians themselves came with great Zeal to do their devotions . It happened also that at Senogallia , a certain man called Sergius , a Prince in wealth and Authority , was afflicted with a grievous disease , who heard a voice in the night , which said , if he would make a vow to visit the holy Temple of Saint Michael , he should recover his health . Whereupon he made a vow , and according thereto leaving his Country soyl , visited the Temple , and bestowing great gifts upon it , returned home to his own house being freed from his sicknesse . Egnatius , lib. 1. cap. 6. JOhn Orphanotropus brother to Michael Emperour of Paphlagonia the Physicians despairing of his cure , in his sleep he saw Nicolas the Great , who admonished him to go to Myra , assuring him that assoon as he came thither , he should recover his health . He therefore speedily repairs thither , where deservedly bestowing upon the Clergy of that place , Oyntment and other rich and pretious gifts , and encompassing the famous City of Myra with a most strong wall , he returns home perfectly cured of his disease . Cedrenus . HEnry the second , Emperour , when he took with great pain an exact view of the Cities of Apulia , was so miserably infested with the stone , that almost all men despaired of his recovery , but he sustained his sicknesse with so great patience , judging it to be as a rod of correction for his sins sent to him from Almighty God , that as he ascended the hill Cassinum , desiring the intercession of Saints , Saint Benedict , and Saint Scolastica ; for Physitians could do him no good : He saw , in his sleep , Benedict standing by him , and with a Knife to have opened his privy members , and took out a great stone , making the wound whole , and putting it into the Kings hand , who awakened from his sleep , seeing and perceiving the great miracle , called his guard to him that they might fetch his Prince , to whom he shewed this great miracle , which transcended humane capacity and belief , together with the scar of the incision , out of which the stone had been taken . Therefore giving immense thanks to the most good , great , and immortal God , and giving to the Temple of Saint Benedict , most great gifts and offerings , and endowing it with great possessions , and yearly rents near adjoyning thereunto : He departed from Cassinum . Cuspianus . MAnuel a Captain under Theophilus the Emperour , who had disapproved the worship of Images , and then wavered in his Judgment concerning the same , fell into a grievous sicknesse , insomuch that it was verily believed he would dye thereby , certain Monks of the Monastery of Studium , to whom it was shewed that he was dying , came to him , and approaching to his bed side , found by his breathing that he was yet alive , and delivered to him the joyfull tydings , that he should recover his health ; how can this be , saith he , speaking with a weak and low voice , the faculties of his Soul being much weakened , and his body dried up with heat , the Monks answered , All things are possible with God , therefore if when he should recover his health , he would endeavour that Images might be restored according to the decrees of the Antients , they assured him that he should be restored to life and health : which when they had with much certainty declared , they departed . In a short time after , his sicknesse was asswaged , and , his naturall faculties restored to their former strength , he was altogether freed from his sicknesse . Cedrenus . A Certain friend to Julian travayling with much haste towards him then in Persia , being forced for want of an Inne , to go somewhat out of his way to a Church which was near , reposed himself all night therein , whether sleeping or waking , he knew not : he saw in the night many of the Apostles Congregated , complaining of the contumelies and disgraces of the Emperour cast upon the Church , taking counsell amongst themselves , what was to be done ; and having deliberately spoken of it , and many things more , they appearing as it were perplexed , two of them rising up in the midst of them , advising them to be of good cheer , making hast to destroy the Empire , they left that counsell or conference . The man who had this admirable Vision , neglecting the journey he had begun , that he might see the issue of his Vision , stayes another night , and sleeps in the same place , and sees the same assembly ; to whom upon a sudden , they which the night before went to fight against Julian , came in , as returned from their journey , and declared to the company , that Julian was dead . Sozomenus , lib. 6. cap. 2. NAuglerus , lib. 2. Generatione decima-tertia , reports that Basill Bishop of Caesaria Cappadocia , by reason of Julian his threatning to destroy Caesaria as he returned from the Persian War , proclaiming a fast to be kept for three dayes in the Temple , to implore the help of Almighty God in the Church of the Virgin Mary , after finishing whereof , he saw in his sleep Mercury a Souldier lately dead ; who by the command of the Virgin Mary , killed Julian , and that the arms hanging over his Tomb were gone thence : and the keeper of the Church demanded what was become of them , said , he knew not , but did affirm by Oath that they were there the last evening ; Basill therefore returning to the Hill , called others up , and told them that Julian was dead , and going with them to the Sepulchre of Mercury , found his launce restored to the place it used to hang all bloudy . But Hermanus Gyges , in storibus temporum , reports this in the time of Julian , not by Basill , but Blasius a certain Bishop of Cerastenses . EDward the third , King of England , having almost reigned his twenty fourth year , there was a Ring brought him from Jerusalem , by certain men who came thence , which he long before had privately given to a poor man , who obtained it as an alms which he sought for the love that the King bore to Saint John the Evangelist : and not long after falling sick , having learnt the most absolute vertue of a Christian , which is contentedly to resign his Soul to the most great and glorious God , he was buried in the Temple of Westminster , and shortly after canonized a Saint ; The ring was long after kept with great veneration in the same Church , which was a present cure to all infeebled and weak members of Men and Women , and by the touch of it the falling sicknesse was cured , hence it came to passe that the Kings of England were wont on Good - Friday with many ceremonies to hallow the Ring , the which whosoever put upon his finger , should never be troubled with this disease . Polydor. lib. 8. THe Statue of Saint Paul , an old piece , which Andronicus Comnenus Tyrannus adorning with Gold , placed in the Church of holy Quadraginta , which wept when the time approached that Andronicus was destroyed ; Andronicus hearing thereof , commanded his servants to find out whether that were true : to which service besides others , his beloved servant Hagiocristophorita Stephanus by stairs ascended ( for the Statue was in a high place ) and wiped the eyes thereof with fine linnen , whereupon tears more plentifully fell from them , as if they had flowed from a spring , which with great amazement he told . Andronicus struck thereupon with great grief , often shaking his head , he said ; Paul wept for the great destruction that is to come to himself , for he accounts it his own cause , for he most cordially loved Paul , and did infinitely esteem his sayings , and was as well beloved by Paul. And not long after , hanged up by the heels , he expired his life by horrible torments . Nicetas , lib. 2. LEo the fifth of Ironomacum , his Mother , as it seemed to her , saw in the Temple of the Virgin Mary at Blachernes , a certain woman ; her sonne apparelled in white , following her , and the floor of the Church being besprinkled with blood , another woman carrying a Spear in her hand , commanded a vessel to be filled , and to be given to the Mother of the King ; which refused by her , she said to her , Thy son destroyes and gluts himself with the blood of all that worship we ; wherefore I and my sonne are not without cause moved with wrath against him . The Mother of the King affrighted out of her sleep , presently declares what she had by Vision , and earnestly desires him to desist from the persecution of Images : But he , like the deaf Adder , stopped his ears , though he was somewhat afraid , and the more , for that the dream of another was declared to him : For Tarasius the Patriarch appeared to a certain man , calling vehemently upon one whose name was Michael , that he should go to Leo , and kill him , in revenge of them , whom most impiously and cruelly he had put to death for their Religion . And not long after , while he was in the Temple at divine service , he was slain by the conspiracy of Michael Traulus . Cuspinianus . BArdus Durus , a little before his destruction , dreamed , That as he was making haste with the Emperour Michael , to the solemnization of a certain holy-day , to the great Temple , whither when they approached near , they followed certain men apparelled in white , who led them to Seats about the Tribunal , wherein they saw a certain old man sitting alone , whom he thought to be Peter , chief of the Apostles , at whose feet Ignatius was cast down , whom a little before they had severely bound and castigated in revenge of the wrongs he had done : moreover , Peter delivering a sword to one of them who stood by , commanding that Theorgistus ( for so he called Caesar as obnoxious to divine wrath ) should be placed amongst those who stood on the left hand , and cut in pieces , and Asebotecnus ; by this name he deciphers that Emperour as an impious son . Cedrenus . A Nocturnal Vision discovered to A●brose the Mediolanensian Bishop , the bodies of the Martyrs Gervasius and Protasius , it not being known to that day , where they lay , they appearing to him in his sleep , such as when they were found . So at Jerusalem in the seventh year of the reign of the Emperour Honorius , it appeared to Gamaliel Lucianus a Priest , by dream , where the body of Stephen the Protomartyr , and the bodies of the sons of Abiba lay ; nor did he give credit to his dream or Vision , till the same was thrice presented to him in his sleep ; and then seeking for the bodies , he found them in number and form according to his Vision , the Church keeps a holy-day for the invention of Stephen at this time in testimony hereof . Fulgosus , lib. 1. cap. 5. SOzomenus gives a large narration , how Pulcheria , sister to Theolosius found out the fourty Martyrs , which suffered under Lucinius at a certain placed Sebastes , in Armenia , whose reliques as by digging she caus'd to be search't for . Thirsus the Martyr appearing to her , suggested and admonish'd her to translate them to him ; and afterwards the fourty Martyrs in a military habit splendidly apparelled , manifested themselves to her . Sozomenus , lib. 9. cap. 2. Nicephorus saith , that Stephen the Protomartyr appeared to Pulcheria , whose reliques when the Citizens of Constantinople desired to take away and keep with them , he saith , the Mules which drew the Coach , wherein the reliques were spoke with a voyce like to men . THere appeared to a certain Husbandman , named Calemorus , belonging to the Nice-President , Chophares near Eleutheropolis in Palestine , the Prophet Zacharias , who taking into a certain Orchard , shewed the places digged , wherein his reliques lay . Sozomenus , lib. 9. cap. 8. IT was commonly reported amongst the Venetians , That it was not for a long time known in what place the body of St. Mark lay , and that it was either by divine power translated from the place wherein it had there layn , or was stoln away ; but upon publike warning of a solemn day , set apart to fast and pray , and observation thereof accordingly , the Citizens following the Clergy to the Temple of the Saint , they say this miracle happened , that an arm rising out of a side of the Church , appeared to the anxious and solicitous multitude ; whereupon with great joy they remove the body , and lay it in a more honourable place ; moreover , it was decreed , that it should onely be lawfull for the Prince , and Procurators of the Temple , to come to the most sacred Tomb of St. Mark. Sabel . lib. 3. Ennead . 9. SAint Benedict appeared to Pope Urban in his sleep , and said , Doubt not but my body rests at Cassinum ; and for a testimony of the certainty hereof , thou rising with thy brethren to perform the office of the Church for Nocturns , shalt be cured of the Plurisie wherewith thou art now afflicted . The event proved directly according to the Vision . Chronicon Cassinense , lib. 4. cap. 5. BAsilius Macedo , who afterwards obtained the Empire of Constantinople , when he was a child , lost his father . His mother much afflicted with poverty , resolved by her labour in service to maintain her self and son , coming to Megalopolis at night ; because poor woman , she wanted wherewithall to defray her charges at an Inne , she went to the Church of Saint Diomedes , and being wearied with her travel , fell asleep ; the holy Martyr that night appeared to a certain Deacon of that house ( which had not yet taken the orders of a Priest ) in a dream , and commands , that he take into the house the King which lay out a doors , in a ditch close to the porch of the Temple ; The Deacon awakened with his dream , went out and finds Basil , a young youth asleep , and thinking it a sleepy phantasm , returned into the Temple , and falling asleep again , he was again and again awakened with the same Vision , wherein he was strictly admonished , that he should fetch in the King ; therefore at length he goeth to Basilius , and raising him from his sleep , courteously invited and led him into the Temple , and helped him to all necessary accommodation , whereof he then stood in need : This Deacon had a friend and kinsman at that time , a servant to Theophiliza , who for his affinity was familiar with the Emperour Michael and Barda Caesar his Uncle by his mothers side ; this Deacon declares to his brother the vision he had seen , and desires him , that he would help this Basill , whom according to the command he had in his vision , entertained into the service of some Prince , who preferred him to his Lord Theophiliza ; and presently these two brothers tell the dream to Basil , and bind him by oath to requite what kindness he had received from them , when ●e should enjoy his Kingdom . Cuspinianus , ex Zonara & Cedreno . ELfred , King of England , heavily afflicted with the losse he received by the victory of the Danes over him , Bishop Chulbert appeared to him in his sleep , saying , England is justly scourged for her former sins ; but Almighty God looks with mercy and compassion upon the meritorious prayers , sufferings , and tears of his distressed servants and Saints : thy Kingdom is with much cruelty extorted from thee , but after a short time of affliction thou shalt be gloriously restored , and firmly settled in thy Land ; and this shall be the sign of the certainty of what I tell thee , Thy fishers shall this next day come to thee laden with infinite store of fish ; And , which increaseth the Miracle , though the waters be frozen , so that humane reason cannot possibly hope for any such thing , and the coldness of the weather is such , that it seemeth a most ridiculous thing to endeavour to catch fish ; yet what I say , shall come to pass , and when thou art in prosperity , remember thy deliverance , and the messenger thereof ; his mother had the like Vision , both of them awaking , tell their dreams , and immediately the fishers come to them with abundance of fish . Vincentius , lib. 24. cap. 40. ex Holinand . Et Willielmus , lib. 2. cap. 14. de gestis Anglorum . WHen Hungus , King of the Picts , a Christian , was to fight with Athelstane King of England , in ayd of the Scots ; in the night , the Armies both of Hungus and Athelstane , saw in the Firmament a shining cross in the form of St. Andrews cross , resembling the Greek letter χ , which was cause of fear and terrour to them . But Hungus warned by a dream , encouraging his Souldiers , assured them , that the cross was a sign of Victory to them ; which accordingly came to pass . Cardanus , lib. 13. de rerum varietate , cap. 81. EDgar King of the Scots , being about to fight against Donaldus , was admonished by a dream , that he should bring with him the standard of St. Cutbert ; therefore having performed some accustomed holy ceremonies and devotions , he took the standard out of the Monastery , and the Souldiers belonging to Donaldus forsaking him , he was taken without sedition or blood shed . Cardanus , ibidem . ULadislaus and Geysa , brethren , as they were setting their Army in order to fight a battle against Salomon , King of the Hungarians , an Angel was perceived by Uladislaus , to put a crown of gold upon the head of Geysa ; who as soon as his brother informed him thereof , vowed to dedicate a Temple , in the place where he should obtain the victory , to the blessed Virgin ; and the Enemies being overcome , deliberately advising concerning the same , where hard by a Church dedicated to St. Peter , behold , a Stag which had a most remarkable head , with broad interwoven horns , upon whom most shining shapes appeared , he made towards a Wood , and there stood at gaze , where the Temple was afterwards built , the Souldiers following after the Stag , and seeking with their arrows to shoot him , he fled into Danubius , and was never afterwards seen . Ladislaus much taken with this wonderfull sight , saith , No doubt but this was the Angel of God ; but what was that appearance of a face in his horns ? presently saith Geysa , They were not horns , but wings ; nor shapes of bright faces , but most glorious shining feathers ; but where he stood at gaze , is the place wherein we are directed to build the Temple ; wherefore hard by the Church of St. Peter , they built a Temple to the blessed Mother . Bonfinius , lib. 3 , & 4. Decad. 2. THe night before Theodosius joyned battle with Eugenius at the Alpes , he dreamed , as Paul Diaconus and Nicephorus write , that two men gloriously apparelled in white , sitting upon white horses , commanded him to begin his battle by the break of day , for it was decreed by Divine providence , that he should victoriously overcome his enemies ; and that they declared their names to be John the Evangelist , and Philip the Apostle , and that a certain Souldier had the like dream , is reported by Theodoretus , lib. 5. cap. 24. MAssaclerus sent by the Emperour Honorius against Gildo to regain Africa from his brother , who ambitiously affected the Empire , in his sleep dreamed , that he saw the Mediolensian Bishop , Ambrose , ( a dead man long before ) with his pastorall staff to strike the ground thrice , and thrice to say , Here , even in this very place . And the next day , Massaclerus with much facility overthrew Gildo . Fulgosus . THe Roman Prince , retreating to Antioch , Andrew the Apostle appeared to a Priest , named Peter Pontius , one indued with simplicity , void of fraud , and shewed to him the Spear which pierced our Saviour's side , which lay buried in a Temple dedicated to St. Peter ; upon finding whereof , the besieged City , oppressed with famine , were so far encouraged , that they made a gallant Sally , wherby they overcame Corbana who besieged the City by command and advice of Belfech Turca King of the Persians , he being encouraged thereunto by divination , gathered from the flying of birds ; the Bishop of Nicene carrying the Lance which had pierced our Saviours side , amongst the Troops of those who sallied out in array against the besiegers . Emilius . WHen there had been long and doubtfull War 'twixt the Romans and Rossians , those who came from Constantinople to John Zimisca , auxiliaries to the Emperour , did by divine providence assist the Romans : for as it is reported , a storm did violently beat in the faces of their enemies , and furthermore a mighty horseman was seen of many , who running amongst the Romans , broke the Ranks of the Enemies ; and it appears it was Theodore , for that a Religious Woman of Byzantium , dreamed the night before that fight , that she saw the Mother of God with a great company , who said , O Theodore , thy dear friend John , and mine too , is in a great strait , being now in battell . Wherefore bring him speedy help , she told her dream to certain honest friends of hers , who observing the time , found that it was the very night before the last day of their fighting . Ut Zonoras , Tomo 3. indicat . ARiulphus Duke of Spoleto , fighting against the Romans at Camertes , and obtaining Victory , inquires of his Souldiers who it was that behaved himself so stoutly and gallantly in the battle ; they answered , 't was a Prince : Whereupon he replies , he was more powerfull then any mortall man , for when ever I was assaulted fiercely by the enemy , he with a Buckler defended me from their fury : then going with all possible speed to Spoleto , seeing the Temple wherein the body of Saint Sabinus is intombed , he asked what Church it was ; when they answered , It was the Temple of Sabinus , he hastily leaps from his horse , calling his Souldiers , who as they say alwayes waited diligently upon him , walks into the Church , and seeing his Image , he presently with an Oath affirmed 't was he that protected him from the violent assaults of his numerous enemies ; whereupon 't was presently believed that Sabinus was the most pious Patron of Souldiers . Ariulphus would not for any thing have wanted the experience of this Protection of Saints , which is so frequent amongst Christians . Bonfinius , lib. 8. Decad. 1. THe great Sfortia for the honour he bore St. Leonard , Christned his Son which he had by Catella Alopa , sister to Pandulphus Alopus , after his name , for that he dreamed he saw Leonard in the same shape he is usually pictur'd in Churches , coming to him being a Prisoner with relief , breaking the Iron bars of the window of the Prison , and with his power loosing his shackles . The event proved this Vision to be very true , for the day following this blessed dream ; Jacobus Gallus King , by sedition was driven out of the Neopolitan Kingdome , and lost both Rule and Liberty , and Sfortia was delivered out of Prison , and to the great content of all was restored to be Master of the Horse . Jovius , in vita ejus . IN the time of Ferdinand first King of Aragon , the City Neopolitane in a most flourishing condition , and the Kingdome free from all calamity , it is manifest that Cataldus , about a thousand years before that time , an holy man had been Bishop at Tarentinum , and that the Citizens thereof did worship him as their Patron , in the middest of the night , he again and again appeared to a Minister of holy things , who had lately taken the order of Priest-hood , having been educated amongst those who vow chastity , that he should without delay take out of the ground a little book which he in his life time had writ , and hid in a private place , wherein some divine writings were , and bring it to the King , giving little credit to this dream although he saw him in his sleep very oft , and alwayes of the same shape and fashion ; being all alone early in the morning in the Temple , he plainly appeared to the Priest with a Mitre , in such Bishops weeds as he used in his life time to be aparrelled in , advised him , as he desired to avoid great punishment , that the next day without further delay , he should dig for the Book which he had written , and which was hidden as he had formerly shewed him by Visions , and bring it to the King , the Priest and people went the next day to the place , wherein for many ages , this little book had been hid , and found it bound with a leaden cover , and locked , wherein it appeared , that the destruction of the Kingdome , miserable calamities , and sad times were at hand , whereof the King was warned we have learned by experience that this Prophecy was fully executed , and shewed it self to be so divine , that not long after Ferdinand himself , either by the justly incensed wrath of Almighty God , or other inscrutable causes of his divine will , could avoid what he was so fully admonished of , but in the very first appearance of War , departed this life , and Charls the eight King of France , with a strong hand , having an huge Army of Neopolitans , invaded the Kingdom : and Alfonsus the eldest son of Ferdinand , after his fathers death , having but newly undertaken the government of the Kingdome , was thereof deprived , basely running away , and dying in flight as a banished man ; shortly the second son of Ferdinand , the hopefullnesse of whose youth had endeared him to all men , to whom upon the death of his brother , the Kingdome fell , was intangled with a miserable and fatall War , died of an immature death in the very flower of his age ; afterwards , the French and Spaniards obtaining the Kingdome , divided it , chasing away Frederick , another Son of Ferdinand the elder , with a larger Army , wherewith they invaded the Kingdome , took to themselves all , whether holy or prophane , plundered Towns and Cities , laying all waste , committing most vile and filthy immanities . Alexander ab Alexand. cap. 15. JAmes the son of Zebedee appeared to Charls the Great , three seve●all nights , and did exhort him to drive out of the Countrey of Spain , in which his body rested , the Saracens ; and assured him for his labour and travail therein , he should obtain an everlasting crown . Henricus Erphordiensis ex Turpino Romensi Episcopo refert . cap. 68. THe Monks of the Abbey of Florence , assured of the expedition of the Normans into France , carry the body of Saint Benedict to Aurelia , conceiving it a more safe receptacle from the Enemy , at the comming of the Normans , they burnt the Abbey of Florence , and laid it wast , the night following , Saint Benedict appeared to Count Sigillosus , to whom the care and defence of that Monastery was cammitted , and in a Vision heavily chideth him , because he had not resisted the Normans , when they fell upon the Monastery . The Earl awakening , presently fell to his arms , and with a handfull of men pursues the enemies loaden with plunder , following them with a swift course , fiercely falls upon them , and by the help of Saint Benedict , kills them every man , and redeems all the Prisoners and booty . Robertus Ganquinus , lib. 5. CHildebert being King of France , the Arch-Angell Michael again and again admonished Anbertus the Abrencatensian Bishop , that wholly in the Sea , which by reason of his eminency is called his Tomb , he should build a Church in memory of him ; requiring such veneration to be given him in the Sea , as was exhibited to him in Gorganum : in the mean time a Bull which was taken by a Lyon , was found bound in that place . Whereupon the Bishop was commanded the third time , that he should lay the foundation of the Temple , where he should find the Bull , and as he should observe the ground beaten with the feet of the Bull , he should draw the compasse of the Temple which he built in honour of Saint Michael , and from that time , as in the Mountain Gorganum formerly , in that place also now in danger of the Sea , the worship of the Angell was begun . Sigebert , Anno Dom. 799. AGnes Wife to Leopold Marquesse of Austria desired her Husband to design some place wherein to build a Monastery that the prayses of Christ and his Mother might therein be said . From a Castle seated in the Mountain Cecium over against Danubia , a gentle Western wind snatched from the head of Agnes a vail , and whirled it into a Wood hard by , which when Leopold nine years after in his game of hunting , found undecayed , being as fresh as when 't was lost , in that very place he built the Monastery desired by his Wife . Cuspianus , in Austria . THe second Caesar busied in divers Wars , the Longobards conspired and entred into covenant by oath , to be subject to Conrade only ; to the reducing of whom to obedience , Caesar came to Mediolanum , ( where the Bishop thereof had as it were the Government ) and besieged it : during which time , most fearful thunder there stupified and terrified the people , and ( as it was reported by them ) the Bishop and others saw in the Ayr ( whilest that tempest lasted ) Ambrose threatning cruel miseries to Caesar ; to be short , the Subburbs being burned , the Emperour removed his siege in the year of our Lord , 1013 , and left them to the enjoyment of their covenant , according to the account of Sigebertus , 1039. COlomannus , King of the Hungarians , resolving with himself to destroy by fire Jadera , a City of Dalmatia , for her frequent revolts , dreamed , that Nicolas who in times past had been a Bishop of the Jaderensians , appearing to him , ( for the wickedness which he in his mind had determined ) caught him by the hair of the head , and scourged him heavily with a golden whip ; insomuch , that awaking , he both felt and saw the marks of his beating . Therefore though Jadera was a City given much to seek after innovations , he winked at their folly , and suffered them therein without molestation . Bonfinius , lib. 5. Decad. 2. SAint Bernard coming to Spira , read in the Statue of the blessed Virgin these consecrated Inscriptions ; Oh Clement , O sweet , oh holy Mary , mother . Then presently as they report , a voyce out of the Statue said , God save you , Bernard . But he suspecting the Legerdemains of the Devil , answereth , Paul forbids a woman to speak in the Church . They say , this Image remains to this very day behind the walls of the Temple of Spira . MEdericus , an Abbot at Edunum , put his cloak upon a Monk , burning with libidinous cogitations , whereby he was delivered from that misery , and the Devil , the provoker thereof , was heard , departing from him , to howl ; and the Monk afterwards , according to his vow , continued undefiledly firm and constant , freed from so much as the least itch or lust of uncleanness . Another brother of the Society , gathering together , and taking the reliques from the table of Medericus , repressed the unquietness of his restless wandring mind ; whereas formerly he had by the instigation of the Devil , been so far deluded , that he could by no means possible stay in the Church , but alwayes before Divine Service was done , he ran out of the Church . Marulus , lib. 5. cap. 7. GEnovepha , when upon the Sabbath about the time of Cocks crowing , coming into the Church of Saint Dionysius , the Torch which was carried before her , was by chance put out , the Virgins in her company being much troubled thereat , lest they should thereby suffer filthiness or horrour , she commands the Torch to be delivered to her ; which as soon as it was but touched by her sacred hands , lighted of it self ; which , carried to the sick and languishing , cured most of them . Bonfinius , lib. 5. Decad. 1. POpe Leo the fourth quenched a fire by the sign of the cross , which had long raged , destroying many houses of the Saxons and Longobards , and was making towards the Church of Saint Peter , when he extinguisht it upon the eighth day from the Assumption of the blessed Mother of God , which day ever after was kept holy , not far from the Temple of St. Lawrence without the walls . WHen in the time of Pope Calixt , there was such an huge & exceeding fire , having consumed almost all the City , and imminently appearing to be ready to seize upon the Monastery , the Monks took the corporal of the Challice , which thrown into the fire , it most miraculously was forced to retreat , not daring to proceed further ; besides , the Citizens saw a certain hand which drove back the fire from the Monastery . The violence of the fire had no power at all to burn the corporal , or do it any hurt at all . Chron. Cassinense . WHen , for fear of the Normans , the reliques of Martin were translated to Antisiodorum , the Monks disagreed amongst themselves ; some of them contending , that the Temple should be called Martin's Church ; and others , the Church of Liborius , who had first been worshipped there ; whereupon , a leprous man is placed betwixt the Statues of the Saints , and prayers are made with great devotion , that they would exercise their power : whereupon a voyce out of the Tomb of Martin , saith , Thou art made whole by me from thy Leprosie on the one side , the other I leave to my brother Liborius to heal ; for strangers ought alwayes to be honoured . Then the sick man urning himself to Liborius , his other side was immediately cured . Platina , in vita Stephani . ABout the year of our Lord , 1016 , certain Monks returning from Jerusalem , brought a small part of the towell wherewith our Lord wiped the feet of his Apostles before his last Supper , to Cassinum ; It not being believed by many , certain men , superstitiously desiring to prove the truth , cast it upon hot burning coals : whereupon it presenly put on the colour of linnen ; but as soon as it was taken out of the fire , it received its former form . Chron. Cassinense , lib. 2. cap. 34. WHen at a certain Feast at Bononia , a Cock was dressed , served up to the table , and carved with much art , one of the guests said , It is impossible Saint Peter should restore this Cock thus carved , to life again ; immediately upon his words , the Cock leapeth up , restored to life , and clapping his wings together , scatters the broth which was in the dish , into the faces of them who sate at the table ; the blasphemer was immediately punish'd with an hereditary Leprosie . Vincentius , lib. 25. cap. 64. THe Bishop of Alexandria , a very religious man , had a certain Philosopher to his neighbour , named Evagrius , addicted to the Graecian superstition , who had been Schoolfellow to the Bishop ; this man , the Bishop desiring to convert from his foolish worshiping of false gods to the saith of Christ , called him often to him , and disputed with him ; but the Philosopher more and more averse to the Christian faith , ( as 't is reported ) spoke to the Bishop in these words ; Verily , reverend Bishop , besides other things , which I dislike of your opinion , I can by no means approve of the judgment of you Christians , who say , That the end of the world is to be , and that all dead bodies shall then arise , and that every one shall have reward at the last for every good deed which he hath done ; he that moved with mercy giveth to the poor , lendeth it to God , and shall receive it an hundred fold , and life everlasting . The Bishop , excellently affirming and proving , that nothing of the Christian Religion was vain ; Evagrius departed not yet fully satisfied in his mind : But after a while , Amighty God joyning with the Bishop's doctrine , he believed , and was baptized ; and being rich , he brought to the Bishop three hundred pounds in gold , to distribute to the poor ; but upon this condition , that he should give it under his own proper hand in writing , that Almighty God would restore it . The Bishop received the money , and giving him a writing under his hand , ( as he desired ) divided the money amongst poor people that were in great necessity . The Philosopher having for some years led a godly life , lying upon his death-bed , commanded his children , that when he should be dead , they should put this writing into his hand , and so bury him ; which being performed accordingly , the Bishop the third night after in his sleep saw Evagrius , who spoke to him thus ; Reverend Bishop , come to my grave , and receive thy writing , for my debt is paid me an hundred fold ; but that it may more plainly appear to thee , I have subscribed it with mine own hand . Early in the morning the Bishop sent for his sons , and when he perceived by them that the writing was buried with Evagrius , he went with the Clark of the City to the Sepulchre , which opening , they found the Philosopher sitting , and reaching out his hand with the Paper in it : which when the Clarks would have received , he refused to deliver to any of them ; but to the Bishop extending his hand , he delivered it , and so lay in his Sepulchre in peace , the Bishop shewing openly the writing in the sight of all men , thus newly subscribed ; Evagrius the Philosopher , to the most holy Bishop Sinesius , My very good Lord ; Know holy Father that I have received an hundred fold what I delivered to you ; and therefore I have sent you this writing with my hand and name subscribed , to shew that I can require nothing from you . Which when it had been read to the people , he commanded the scedule subscribed by the hand of the Philosopher , to be safely set up and kept in the Library . Cedrenus . AT Constantinople , in the Monastery of the holy Mother of God , in the Church near the Sepulchre of Holy Sopina , the Image of the blessed Virgin Mary holding an Infant in her arms which Saint Luke had limmed in a table in the life time of the Virgin Mary , was placed . This picture is called Odigatria ; that is , a leader or conducter , because she appeared to two blind men , and led them to her Church , and there restored to them their sight : the Citizens of Constantinople besieged by the Saracens upon a Tuesday made procession with this Image the whole day throughout ; fasting , praying , and fighting ; at the same time , a certain Citizen advised them that they ought to fetch that Image , and all of them unanimously to pray to her in this manner . Holy Mother of God , who hast so often delivered us , now save us from the enemies of thy Son ; If it be thy pleasure , thy Image should not be drown'd in the Sea , overwhelm the enemies therein , which when he had said he privily thrust the Image under water , and there holds it , and immediately thereupon there arose such a violent storm that drowned some , and broke into splinters the rest of the Ships of the Sarazens , so that they were all destroyed . EVagrius out of Procopius tells us that a Citizen of Adessa , in despair to defend their City against Cosroes the Persian , sent the picture or Image of Christ which he himself had made , to Abbagarus : who when the City was ready to be taken , drew the Image to the ditch of the City , and threw it into the water , against the enemies piles ; Which done , the works of wood , and heaps which Cosroes had made for his foot-Souldiers to go upon , being presently burnt , were reduced into ashes . THe people strawing hearbs upon the Tomb of Nicecius the Lugdunensian Bishop ; Aigulphus comming from Rome , brought some of them with him , which a Priest bestowed upon him , which giving to one in a draught of cold water , who was visited with a Feaver , he presently recovered his health . Gregorius Turonensis . THe same Author , cap. 84. de gloria Confessorum , tells us of a wonderfull Revelation of Valerius the Cosoranensian Bishop : he saith that Theodore , the Bishop finding two Sepulchres , and doubting whether belonged to Valerius ; watching a whole night , he invocated Valerius that he would please to declare and manifest to him the place wherein he was buried , taking two Vessells of Wine and placing them before the Sepulchres , he said , which of these two shall be augmented or fuller with Wine , it will thereby appear a manifest testimony , that the Sepulchre of Valerius is placed by it : the day following , he found one of the Vessels running over with Wine , which was placed by the Tomb of Valerius . IT being told Ebronius Master of the Horse in France , that at the Sepulchre of Leodegarius , Miracles were wrought , he sent a Souldier thither to search out the truth of the report , who spurning the place with his feet ; saith , My Wife doth miracles as my breech singeth : which done , ever after as oft as he spoke , he farted , and stunk most abominably . Martinus in Chronico feria sexta id maximè sieri solitum ait ; and that thereby the Woman his Wife became so resolute a Christian , that she was afterwards a Martyr ; and that King Pipin sending for the Woman , and inquiring of the truth hereof , was fully satisfied , that it was according to this relation . Vincentius , Book 23. Chapter 159. Et Epherdiensis , Chapter 59. referunt . ULadislaus first King of the Polonians taking to Wife Judith , daughter to Uratislaus King of Bohemia , who having been long barren , advised by the Bishop of Cracovia , sent Messengers to the Monastery of Saint Aegidius in the Province of Narbo , where the body of that dead Saint lay , with magnificent gifts , whereupon there was a time set apart for three dayes fast , which the Monks were to observe , and spend in prayer to Almighty God , that for the merits and intercession of his gratious servant Aegidius , he would grant an heir male to the Princesse . The third day of their fast , it was revealed by Vision to a certain pious Monk , that Almighty God had granted what they had with so much zeal and devotion desired ; the Messengers therefore , sent away assured hereof , when they returned , found the Princesse great with child , who afterwards was maturely brought to bed of a gallant young Prince , to whom they gave in Baptism the name of Boleslaus . Judith four Moneths after died , who gave , being a most bountifull and pious Lady , all the Jewels , Moneys , and estate in her power to bestow , to the relief of the poor ; and the adorning of Temples whilst she was living . Cromerus , lib. 5. WHen the body of Vedastus the Attrebatensian Bishop was translated from the place , wherein times past it was laid , a blind man , named Audomarus , desired of Almighty God by prayer that he might see the bones of the Saint , and forthwith he received his sight , and praying shortly after , if his sight did any way hinder the health of his Soul , that his infirmity might return , he was again struck blind . Merul. lib. 5. cap. 4. MEthodius , Patriarch of Constantinople , was pursued with much hatred by his enemies for his worshipping of Images , who corrupting a notorious common Whore with a sum of Money which they gave her , caused her to accuse him that he had ravished her , and that before the chief of the whole Senate : all which he bore with admirable patience , till they ordered that the Holy man , before Manuel and many of the chief of the Senate , should be admitted to no other purgation , but having spoke some few words removing that part of his cloathing which covered his privities , he should shew his members to them , which done , they appeared withered and mortified , whereby it was obvious to all men that he was utterly uncapable of Venery ; which to the Orthodox was great cause of rejoycing , and of sorrow to Sycophants and calumniators : And when the Holy man was asked whether sicknesse had been the cause that his members were so weakned , not without a modest shame he answered , that in time past when he lived at Rome he was by the Devill instigated to the lust of the flesh , by the often burning flames of love , which daily growing and increasing in him and he fearing lest he should lose his resolved continency and chaste life , he invocated the holy Apostles Peter and Paul , that they would help him in this combat , and praying incessantly to this purpose , In the night , saith he , in my sleep I saw two men standing by me , one whereof touched my privy parts with his hand , saying to me , Be of good heart , thy fire of lust shall be suddenly asswaged , who seemed so to burn my privy parts , that with the extream pain thereof I awaked : Rising from sleep , I found my privities enfeebled , and almost mortified , from which time I was never troubled with fleshly lust . Cuspian . AGatha , Virgin and Martyr , after many torments which she suffered by Tyrannus , for that he could not move her from her steadfast faith , caused her breast to be torn in pieces , and afterwards cast her into prison wofully hurt and wounded , being visited by the Apostle Peter , on purpose to cure her , she conceiving him to be some Surgeon that came to her , refused his help , and said , The Lord Jesus is my Physitian , who by his onely Word is able to cure all my infirmities , and I have never in my life used any worldly help or Physick to my body . Then the Apostle Peter declaring to her who he was , and that he was sent by our blessed Saviour to her , leaving her made whole , and cured of all her hurts and wounds , vanished from her . Marulus , lib. 5. cap. 4. IN the reign of Philip Diodorus about the year of our Lord , 1182 , when there was a deadly Warr betwixt the Rothomagensian King , and the Earls of St Aegidius , and no possible humane means could put an end thereunto , a certain poor man named Durandus , of an obscure place named Podium , a Carpenter by Trade , working in a Wood , the Mother of God appeared to him , and gave him a small piece of parchment , upon which was pictur'd the Virgin and her Sonne ; and in the margent thereof was written in Latin , Lamb of God grant us peace . He enjoyning him , as he said , that he should declare the same to the men in arms , and that he should command them to put an end to their civill and unnatural Warr , and that in the Name of Almighty God , credit being given to his speech , and a peace concluded , there were many Images made in imitation of his , which those that carryed in their hats , securely and safely without hurt , fought in battle , and likewise were upon their march or journey refreshed thereby , as much as if they had all necessary provision , they supplying the want of all . Fulgosus , lib. 1. cap. 1. continuator Sigesberti . DAgobertus , son of Clotharius the second King of France , being very young , pulled from Sadregifillum , an excellent and worthy Nobleman , who was designed by his father to be prefect of Aquitane , his honourable ornament belonging to his place , and grievously beat him , for that he conceived that he had not that reverent observation from him which belonged to the son of a King , being offended in the first place , that he set himself frequently over against him at the Table when he feasted , and that forgetting his Majestie by wine , he took from his hand the cup , which is not used but amongst equals , and freely drunk in it . Whereupon the Nobleman went presently to the King , and shewed to him his deformed mouth , and lacerated back , with the fresh marks of all his blowes : whereat being inraged , he commanded , that his sonne should be taken and brought to him ; the young man fearing the anger of his father , flees , and from one secret place to another , absconds himself from his fury : at last , the King having but one onely son , and thinking with himself , that he had done sufficient Penance for his offence , by his long fear and flight , resolves to forgive him , and be reconciled to him ; those whom the King sent to Catullarus , Governour of the Parisians , who were to fetch his son out of the Cave wherein he absconded himself , when they came thither , were taken with such fear and horrour , that the hairs of their head standing upright , and all the parts of their bodies trembling , they had no power to go into the Cave ; his father supposed , that they , to gratifie his son , who was to reign after him , were unwilling to perform his command , lest his son should be angry with them : and therefore he presently pronounceth his son's pardon , that they might go into the Cave to fetch him to him . In this place , far in the ground , lay buried the bodies of the Martyrs Dionysius Rusticus , and Eleutherius , which to that day was not known to any man , who appearing to Dagobert in his sleep , advised him to vow the building of a Church there , which he afterwards performed , bestowing upon it great endowments , and magnificently adorning it . THey say , a certain woman delivered her sins in writing to Basill the Great , supplicating him to pray to Almighty God for the forgiveness of them ; he accordingly imploring remission of her sins , all were blotted out of the writing , except one more grievous then the rest ; wherefore the woman was sent to Ephem the Hermite ; but by reason he was dead , she returned ( having as she conceived , laboured in vain ) to Basil , who understanding that he dyed that day , after the womans abundant pouring forth of tears , he putting the paper to the breast of the dead man , who was laid upon the ground , findeth , when presently he took it away , that the remaining unblotted sin , when he there put it , was now clean blotted out . Marulus , lib. 1. cap. 16. AT Winton in England , in the year of our Lord , 975 , Elferus , Prince of the Marches , defended the married Priests against the Monks , which observed the vow of Virginity ; the Monks not able to defend their cause by Scripture , used the assistance of Dunstane Archbishop of Canterbury , who not being able either by Scripture to maintain , That Priests ought to vow Virginity ; therefore all his endeavours to confute them , they esteemed in vain ; at length during this hot contest , the Image of Christ hanging upon a wall , spoke words to this purpose ; They are mistaken , that take part with the married Priests ; by which Miracle most men were satisfied , that the chaste Monks were in the right ; others thought , that this Image was caused to speak by magicall incantation , as they said : whereupon the married Priests inviting Eltheredus the Bishop out of Scotland , who whilest he and they were vigorously defending their cause against the Monks , the room falling upon their heads , most of the Priests were slain , and the rest hurt , but Dunstane standing upon a beam of the room , was preserved from hurt , and the Monks were likewise safe and sound , whereby Dunstane received victorious honour . But it was said by many , that this came to pass by witchcraft . Mamelburiensis , lib. 2. Ranulphus , lib 6. cap. 11. Polydorus , lib. 6. CLodoveus , King of France , converted to the Christian Faith , by the advice of his Nobility , raised a Warr against the West Goths , not onely because they had incroached some of the Territories of France , but for that they were also assertors of the Arrian Heresie ; when therefore Clodoveus was strenuously opposed by his enemies , and put into some danger by battle , he promised by vow , that he would offer to St. Martin his horse whereon he rode , if he obtained the victory ; he was not unmindfull , when he had overcome his enemies , of his Vow , but resolving to give an hundred pieces of gold in lieu of his horse towards the adorning of St. Martin's Temple , his horse would not be moved out of the place wherein he stood , till he gave two hundred , and then his horse moved as freely as ever ; whereupon the King merrily said , I see Saint Martin is ready to help in distress , but strict in requiring the full value of what is vowed . Johannes Magnus , lib. 16. cap. 2. WHen Luitprandus , King of the Longobards , was endeavouring to translate the reliques of St. Austin out of Sardinia , which was wasted by the Saracens , in his journey at a certain Town in the Therdonensian Diocess , his Coach stopped so upon a sudden , that by no art he could use , it would be moved : he made a solemn vow , That if Austin would propitiously hear and cause his bones to be carried to Ticinum , he would give that Town for the maintenance of Priests , and men appointed for Divine worship ; the Saint hearing his request , caused the Coach to be drawn with much facility . Vincentius , lib. 23. cap. 148. Sigebertus translationis illius meminit anno Dom. 721. ADelbertus , Bishop of Bohemia , visited with a most grievous Feavour from his childhood , was brought to the Temple of St. Mary the Virgin , and being pronounced by his Parents , as dedicated by a vow to Religion if he should recover his health , he immediately was freed from his disease . Bonfinius , l. 2. Decad . 2. GEnadius , Patriarch of Constantinople , having often rebuked a certain Priest of the Church of St. Eleutherius , for that he by an evil life disgraced his profession ; and not being able by any means he could use to reform him , he at last in the Temple complained to St. Eleutherius , of the wickedness of this Clark , and saith , Saint and Martyr , Eleutherius , either reform and amend thy Clark , or cut him off , that he may no longer disgrace his profession . Cedrenus . GRegorius Turonensis ( de gloria confessorum , cap. 97. ) scribit . When Hospitius was buried , a certain man took some of the dust of his Sepulchre , and wrapping it in a linnen cloath , carried it with him , intending to bring it to the Lirinensian Monastery ; and taking ship , he sailed towards the said Monastery ; upon a suddain the Ship stood as immoveable in the middest of the vaste Sea , as a rock , at which the Jews , to whom the Ship belonged , wondring , and much amazed , he declared to them , that he had with him the reliques of Hospitius ; and now they might perceive , that those were the cause that the Ship would not stirr , unless they would steer their course to the Lyrinensian Monastery , where he was to place the holy reliques . WHen the body of Boniface , Bishop of Moguntinum , slain by the Pagans , was carried to the Fuldensian Monastery through Frisia , all the fields without any humane agitation , resounded with an unwonted harmonious Eccho . Scribit Werneius in fasciculo temporum : et Mutius , lib. 7. de Germania . AN eleven hundred Virgins martyred by the Huns , their bodies were brought to the publick Church ; whereupon , when a certain Priest had obtained the body of one of the Virgins , that he might translate it to his Church , moved thereunto by zealous devotion ; whilest they were at Mattins , she resuming her body , and appearing as she had been alive , to the great wonder of the whole Colledge of Priests , who beheld it , worshipping the great Altar , immediately departed ; the chief of the Society comming therefore to the Tomb , could not find the Virgin who was laid therein . At these Altars , innumerable solemn vows were were made , and wonderfull Tables , wherein the people did write their voices , were fastned on the walls with folding doors . As a certain German , who was addicted to the religion of these people , when he was very sick , one of them came to him when he was at rest , and did let him know , That if he would say the Lords Prayer 11000 times , he should not want the help and protection of so many Virgins at the hour of death . Bonfinius , lib. 5. Decad . 1. IN the times of the Hunni , ( a people that came out of Scythia to live in Hungary ) while that S. Servatius , the Bishop of Trajectum , did offer sacrifice , the top of the house was presently opened , and a very high Pillar of fire hanged out of Heaven even to the very Tomb , which not onely the Citizens , but the borderers also , and very many strangers did see . Wherefore they began to worship this most potent man , and reckon him among the gods . They did never intend to cover his Sepulchre , which was placed in the middle of the house , with the roof . And although they did perform their Divine duties there in the clear day , and did receive their Oracles , yet there was never any rain or hail , snow or tempest wanting at these sacrifices . Bonfinius , libro & capite eodem . DAgobertus the King of France , erected the Temple of St. Dionysius from the foundation , taking away from all others , and spoyling them , whereby he might enrich this alone : neither was any of his predecessors found , who gave so magnificent and excessive yearly revenues to Temples out of their patrimony . He covered the Temple of Dionysius onely with silver , and he made the bodies of the Saints to be placed there , covered with beaten gold , and having added many rich gifts , insomuch , that that Temple was sometimes his defence against the anger of his Father , when the officers , which would draw him thence at the command of his Father , being astonished , stood before the Temple with their feet so fastned , that they could not enter . But the dedication of that Temple was wonderful : For a certain Leper that lay all that night in the same Temple , did report to the high Priests which came together to the dedication , That he saw Christ , and other Saints dedicating the Temple : And Christ commanded him , that he should relate that which he had seen , to the High Priests which came thither to the dedication ; and lest happily the belief of this thing should be desired , he would shew that sign , that he should be cleansed of his Leprosie ; and the skin which was full of sores by the swellings of that disease , should be wholly taken away from his face . Therefore they not onely give credit to him , but also the High Priests abstained from the dedication . But for the memory of the thing , the skin was also taken from the face of the Leper , which being hidden in a golden box was shewed , and a day every year was celebrated among the yearly Festivals . Fulgosus , lib. 1. GEnovepha , a Virgin of Paris , did most reverently frequent the Village Catula , where the holy Dionysius dyed , to whom she dedicated a Cathedrall Church . She humbly went to the Colledge of the Priests , that they might build a Temple with the collected money . But their poverty and want of Sand did alledge an excuse . On the contrary , she being carried by Divine inspiration , said , I beseech you , go out to the bridge of the City , and whatsoever you hear , declare it to me . They being gone out , while they stood attentively in the Market-place , if they might hear any thing , behold , two Swine-herds coming towards them , talked together . The one said , Whilest I did seek after the footsteps of a strayed hogg , I found a very great furnace of Lime . I also ( said the other ) found it likewise in a wood . The amazed Priests did relate to the Virgin those things which they had heard . But she did shed tears for joy ; which when it was demonstrated to the Citizens , a magnificent Temple was erected with the collected money , and dedicated to Dionysius . Truly , holy prodigies were not wanting at building of the Cathedral Church . For when drink did fail the Carpenters , she took a wine-vessel , which ( when she had prayed to the Deity ) she hallowed with the sign of the Cross ; by and by she gave it full to the Labourers . The Divinity alwayes renewing it with the like excessive abundance , to quench their thirst , even untill she had finished the work . Bonfinius , lib. 5. Decad. 1. WHen the first Founders of Venice ( which they say were the Citizens of Patavium in Pontus ) had builded some Cottages , and had not as yet dedicated a Temple to any Deity , suddenly a fire breaking out of the Master-Workmen's house in the night , the fire being continued , consumed 24 houses ; the wind and fuel scattered all abroad , nourishing the flames . The multitude having turned themselves to prayers , did bequeath a Temple to St. James . The fire at the very same instant departed , and houses were erected by their prayers . Egnatius , lib. 6. cap. 5. ABout the year of Grace , 1516 , Balthasar Hubmeyerus , a Divine at Regenspurg , at his Conventions he so enflamed the Magistrates against the Jews , that their Congregation being cut off , they might build the Temple of the divine beautiful Virgin Mary in the same Ark. Which when it was said to exhibit I know not what Miracles , the fame thereof being stretched out far and wide through Germany , so great a concourse of strangers suddenly began to be , that neither the Temple , nor the Monastery , and scarcely the City it self , unless truly the large Palace of the King , could suffice so great a company of vile , wicked persons . Thence the fury encreased , when as a certain Ratisbonian incidently remembred the beautifull Virgin Mary so much , that being snatcht away as it were in an extasie , did strive night and day to come straightway to her with a restless course , leaving behind him Parents , Wife , and Children , neither saluting nor acknowledging those which he met in his Journey . Neither truly could he be compelled with threatnings or bonds . The people being enraged , ( for this madness had almost driven the common people and Tradesmen ) snatcht with them the instruments of their Art which were next to hand , did bring them to the Image instead of an offering , to be hung up in the Temple . Thou mightest have seen women leading Children , old men leaning on their staves , Children reaching a crust of bread or an apple , instead of a gift ; the sick drawing near with their sheets and coverings ; dumb , deaf , and blind with their eyes open ; in the mean time , being unmindful of mear , drink , or sleep . Having entred the Temple , all were not affected with one and the same manner ; but those who had attained to the highest point of Grace , according as the Mass-Priests perswaded : as soon as they saw a beautifull Image , they sate down without any word speaking , like men stricken with the Planet : being come to themselves , they professed all together with fury , That they were healed of their diseases . This perswasion made many , with a desire to excell in superstition , to cast themselves , at the entrance of the Temple , on the ground . When the Edict of the Senate did severely punish this insolence of immoderate worship , whether it was done by the revenge of the Deity , or the wrath of the Devil , whereby that seducing Dreamer ( who for eight years and more , had made the credulous Germans mad ) might perish together with his miracles . There are some which think it was done by the fraud of the Jews ; others , by the deceit of them which should have the greatest gain by this peregrination : This authority was purchased to that place by magick art , which the worship of the Image , and the minds of the people being once deluded by superstition , encreased and enlarged . Be it as it is , most men of Judgment , and true Catholicks , judged , that these were Magical and Diabolical signs , rather then Divine . Sebast. Francus in Chronicis . LAmpertus , a Knight of Lovain in Brabant , did bear a full of the Reliques of Saints hanging down from his neck even into his breast , and he believed that this was a safe protection against all kinds of dangers . But in the Battel against the Duke Godfrid , that inchantment fell from his neck into the field : and presently after the Knight ( before invincible ) was killed , in the year , 1015. But a certain Souldier , having known the preservative against bewitching , hid it in his house . But the thing was betrayed by the swelling of his huckle-bone and thigh . Therefore it was delivered to Ethelon the brother of the slain Knight . Sigebertus , in Chronico . THe Metensian Bishop performing the Government of the Clergy-men , in the stead of Poppo of Treveris , ( a City of Germany ) who was gone into Palestina , made a nayl very like the Altar of the Lord , and hid it in his bosome , which he did restore , although swimming in blood , and shut up the earth , which was shaved away with the blood , in Crystall . Catalogus Treverensis . COnstantine the Emperour , did alwayes adore the nayles of Christ being crucified , which were given him by Helena his Mother , he fastned one to the Crest of his helmet , he made a bridle for his horse with the other , ( which may be seen at Mediolanum to this day ) having confidence , that in the help of these , he should eschew all dangers of his life . But what is more wicked , then that thou shouldst ascribe those things to the iron , which belong to the most high God ? Fulgosus , lib. 1. cap. 2. de cultu divino ex Ambrosio . POpe Gregory II. sent three holy Sponges , to Eudon the great Duke of Aquitan , which were wont to be used at his table . He distributed them , being cut in pieces , to his army , which he did conduct against the Saracens , and it happened , that none of them which did partake of it , were wounded or slain . Eudoni epistola ad Gregorium , in lib. Pont. A Monk of the Roman Convent , which being a boy , was delivered by his Parents to an Abbot , where he did offer sacrifice , and leaving his Religion , he married a Wife . But being sick of the Quinsie , he was brought back into the Monastery , receiving the habit , and repentance , and he was beaten cruelly with whips , by St. Andrew and Gregory , for his faults committed . Hence leaping out of his bed , he put on a garment made of Goats-hair , and another that was to cast over his shoulders , and having entred the Temple of St. Andrew , he said to the standers by ; Behold , I being so purified by the stripes of the Saints I depart out of my body , as formerly I issued out clean by baptism . And dyed , while they were muttering a Soul-mass for the dead . Vincentius , lib. 25. cap. 57. A Certain man of Colonis , ( an I le in the Argolick Gulph ) born of a Jew his father , but being converted , when he perceived the body of our Lord in the Paschall Feast , he carryed it whole ( I know not for what use ) in his mouth home with him . But he being affrighted with the Divinity , did bury it in the Church-yard . The Priest came suddenly upon him by chance , and discrying what was done , having opened the pit , he found the form of a Child ; which when he hasted to carry it to the Church , it vanished into the thin Ayr. Trithemius in Hirsaugiensi Chronico . A Certain infamous woman , at the yearly solemnization of the Passeover , at Castrum , ( which is called , The golden Mountain ) when she perceived the body of our Lord in her mouth , she shut it up whole in her chest at home . A little after , when one of her Lovers by chance opened it , he found the sacrifice ( as they call it ) of our Lord's body , changed into the shape of flesh and blood , in the year of our Lord , 1181. Sigeberti continuator . By these delusions Satan doth strive to confirm the Popish fiction of Transubstantiation . IN the year of Christ , 1345 , when certain men consecrated a sacrifice , they did steal the memories of all the Saints , with their own dish , which was dedicated , out of the Temple ; and because they found the dish not gold , ( as they believed ) but brass gilded , they cast it into a filthy Pond at the Village Bubalum , near the City of Cracovia . Presently the place shined with frequent fires , and little fire-brands some dayes and nights continually . When that miracle was presented to the Bishop , not as yet discovering the cause thereof , after he had proclaimed a three dayes fast , when he went thither with an annual Pomp : and having found the Eucharist there , he brought it thither , from whence it was carried . But in the very same place where it was found , Cazimirus II. King , did build a magnificent Temple with exceeding rich walls , entituled , The body of Christ , and in process of time environing a very large space of ground with a wall , he built a new City , and called it Cazimiria , after his own name . Cromerus , lib. 12. JOnathas Judaeus of Bruxells ( a famous City of Brabant ) in the year of Christ , M.CCC.LXIX . redeemed certain sacrifices ( as they call them ) dedicated to Holy Katherin , and being slain in a Garden by the assault of his enemies , he left them to his Wife to keep , and she to her son Abraham ; who on Friday in the Holy Congregation of the Jews , having chosen out his sacrifice , he pierced it , and did tear it in pieces . But abundance of blood proceeding , the Mother of Abraham being converted , divulged the miracle . Wencislaus the Duke of Brabant , having made diligent search , he took care , that Abraham and his associates should be burned alive before the Temple of holy Katherine , and religiously placed the sacrifice in the Cathedral Temple of Saint Gudula . Ludovicus Guicciardinus , in descriptione Germaniae inferioris . HEretofore the Rule of the Mass for the soul of the dead was sang openly , and with a loud voice . But Pope Vigilius instituted , That it should not be performed but in a holy place , in holy garments , and a low voice . It happened once , as Shepherds , having put bread ridiculously upon a stone in the field , rehearsed the words of the Canon , by which it was transubstantiated : and so suddenly seeing bloody humane flesh before them , and stricken by the appointment of God , they presently dyed . Hermannus Gygas . WHen the bodies were thought to rest in their graves , the earth would be carried out of the vault of the Temple of Paulinus at Treveris , where the Theban Legions were killed by Ricticnarius Maximianus , heretofore Lievtenant to the Emperour , a certain head being cast forth by the Priest unwarily , did bleed excessively , and remains bloody even to this day . Schaffnaburgensis , Anno 1072. REgino doth declare , that Clodoveus , King of France , because that irreligiously he plucked the body of Dionysius out of his grave , and broke his arm , and snatched him with violence ; presently being astonished , fell mad , and after two years lost his life and Kingdom . Idem Adon Vienensis aetate 6. & Nauclerus generatione 23. Sigebertus circa annum Domini , 660. HEctor Boëthius doth relate , That if any woman kicked the Tomb of a blessed woman at Guanora in Scotland , she ever after remained barren . Cardanus de Rerum varietate , lib. 8. cap. 44. A Certain woman which had carried the shoes of holy Genovepha to Lutetia , suddenly lost her eyes , and having begged pardon , received her sight . Bonfinius , lib. 5. Decad. 1. WHen a Robber came to the Tomb of Wencislaus IV. the honourable King of the Bohemians , upbraiding the dead man's life , a stony Statue put upon the Sepulchre gave him a buffet , and presently being smitten blind , he suffered for his wickedness . Afterwards the Statue was laid in the privy Chappel , and another Brazen one was put in the place thereof . Aeneas Sylvius , capite 28. Histor . Bohem. A Certain Constantine , the overthrower of Artabasdus , seeing the Image of the God-bearing-Virgin standing , having caught up a stone , he threw it at the Image , and brake it , and when it fell , kick'd it . And he saw her in his sleep standing by him , and saying , Dost thou know how audacious a fault thou hast committed against me ? but it will fall on thy own head . On the morrow the Saracens defending the walls , and the battel being joyned , he miserable wretch running to the wall , being struck on the head and face with a hurled stone , he had a punishment according to the deserts of his wickedness . Paulus Diaconus , lib. 21. Rerum Rom. & Cedrenus . COnstantine the Bishop of Cyprus in the 4 th action of Nicena the second , doth declare ; That a certain heardsman , who had pulled out the right eye of the Image of Mary with a prick ; afterwards going out into the field , when he struck the cattel , his own eye dropt out . And there was another certain man in Cizium , ( a Town of Cyprus ) because that he had driven a nail thorough the head of the same Image painted upon a wall , had a mighty pain in the head , which he could be in no wise eased of before that he had drawn out the nail . Also the same man doth affirm , That an Agarene endeavouring to pluck out the eye of the Image of Mary , with a long Spear in the City Gabala of Syria , digged out his own eye , and was tormented with a burning Feaver . And in the 5 th action ; yet other 3 miracles are published , which were executed by Images , to confirm the worship of them , which Charls the Great in his book of the worship of Images , doth refer it to the force of superstition . A Certain Jew having received baptism in Hannonia , being lifted up from the holy fountain by William a Knight of Holland , returning with the Dog to his vomit , he smote the Image of the Virgin Mary in the Temple , privily with a punniard in the face , abundance of bloud gushed out , The Jew prepared himself for flight . The Virgin did appear to a Smith in a Dream , doth shew him the author of the mischief , doth exhort him to pursue him , and offering a duell to convince him of his wickedness . He doth obey , and by single combat doth drive the conquered Jew to the Cross . Johannes Trithemius in Chronico Hirsaugiensi . WHilest a peace was contracting between Henry and Philip , the Kings of England and France , certain Officers being brought in from Richard son of Henry King of England , which that Age called Coterelli , while they played at dice , a certain man having lost his money , seeing the Virgin in the Porch of the Temple , holding her son in her right hand , throwing a stone at the Image , he broke a part of her son's arm , from whence blood plentifully flowing , it proved a remedy to many sick people , who devoutly sought help thereby ; the Officer being taken away by the Devil , dyed most miserably the same day . Robertus Gaguinus , lib. 6. THe sixth year of King Charls , the Frenchmen took a Town called Burburgum , and having broken into the Temple , a French Souldier seeking to lay hold upon a silver Image of St. John , it is reported , That the Statue turning to him , he fell mad , and killed himself with his own teeth . Robertus Gaguinus . AT Buda , a City of Panonia , two Gamesters meeting together , the one said he playd in the Name of God ; and the other , in the name of the Devil : he which made God by his vain words , a favourer of his wickedness , lost not onely all his money , but his cloaths also ; and going towards home about mid-night , desperately inraged by his loss , as he went through a Church-yard , thus possessed with anger and fury , looking upon the Image of our Saviour crucified upon a Cross , he snatcheth up a stone , and strikes it into the face of the Crucifix , which making a hole therein , stuck fast in it ; whereupon great store of blood miraculously issued thence : a Butcher who was troubled with the Gout , living close to the Church-yard , being an old man , and in his bed , heard a low voyce , which bid him rise , and strike with his great knife whomsoever he should meet ; which words , when they had been thrice re-iterated , and that with threats of much mischief to befall him , if he refused , he resolved to obey the voyce . Therefore when at first he was not able to rise out of his bed , by reason of his infirmity , at length , slowly rising , he layes hand on his slaughter-knife , and going to the Church-yard , meets the wretched mad Gamester coming towards him , and thrusts his knife into him ; which done , coming to the house of the Judge , he desires to speak with him : The Judge at first believed it to be meerly an imposture of the Devil , though he declared to him his Dream , and the slaughter he had committed ; but when it was light , coming to the Church-yard , whilest the people flocked about the dead body , Devils with terrible howling snatching away the corps , carried it into the ayr in a trice out of the sight of the spectators , which with the hole in the Crucifix , out of which blood issued , demonstrated the perfidiousness of the Gamester , and freed the Butcher from danger . M. Frischius in Meteoris . IN the year of our Redemption , 1383. there was in this Countrey , a certain fellow named Schelkrop , of mean Parentage , one of the infamous rout , who naturally was indued with a bold malignant wit , and by licentiousness and custome was come to a great heighth of wickedness , wherein he not onely delighted , but gloried , he passed his time in Bawdy-houses and Taverns , and with great eagerness followed Play ; from whence all kind of vices ingender , as fast as vermin from the putrefaction of a dead carcass ; and especially impiety towards God , is thereby begot . In all which , Schelkrop was so notorious a Captain , that the time wherein he lived could hardly parallell him . He upon a certain time , according to his custome , tryed his fortune at play , having choyce of companions like himself , they went to a publick Gaming-house , a Tavern in the Suburbs of Moguntinum , called Filtsbach , the sign of the flower , which was commonly called Zuder Blumen ; and when they had for some time playd there at dice , it fell out , that Schelkrop was so unfortunate , that he had lost almost all his money ; which when by continuing of play , he did not onely not recover , but very much augmented his loss , he began , as he was wont , not onely to vapour with his fellow Gamesters , and give them base and unhandsome language , but likewise most impiously to blaspheme God and his Saints ; some report , that when he was thus with rage and impiety incensed , that he openly threatned , That whatsoever Image of our Saviour he first met withall , of it he would take revenge of his present loss . But I will not confidently affirm it , but it appears plainly , that when he went from his companions , he came to a certain Chappel seated betwixt the Church of Saint Alban , and the Temple of the blessed Virgin , where Images were kept , and suddenly fiercely hacked and hewed the Image of our blessed Saviour crucified upon the Cross , and that with one stroke he cut off the head thereof , so that it fell from the body , and that with the edge and point of his sword he slasht and thrust many other Images of Saints which were placed by the Cross , &c. Hitherto Schelkrop was mad with fury and rage ; and what followes , will declare how miraculously divine revenge seized on him ; for suddenly , dreadfully , and miraculously blood flowed from the cuts , slashes , and thrusts , that he had made in the Images , as if not Images made of wood , but living men had suffered that injury ; and Schelkope now as one attain'd to the full measure of execrable impiety , stood still , not able to move a foot , till he was deprehended in his raging crime by passengers , that found him in the place where he had perpetrated that villany , for which they seised upon him , and brought him before the Magistrates , by whom he was most deservedly condemned to die , and accordingly was burnt in the sight of all the people , not far from the City , in the place which the people commonly call the Jews Sand , because they were used there to interr their dead . And the Images , famous by their hurts and the blood which issued from them , were translated by the hands of Priests , from that little Church , to the Temple of the Holy Cross ; where to this day that dreadfull blood is to be seen , and so religiously honoured , and many mortals variously afflicted , making vows to visit that place , have obtained of the most great and good God such mercy , as to be cured of their infirmities , and delivered from their afflictions . Theod●ricus Gresmundus , legum doctor . ANd although this impiety and petulancy of furious men is no way to be tolerated , but rather by Laws and punishments to be repressed , yet I believe , that , without doubt , these miracles were wrought by the fraud and imposture of the Devil , to confirm Idolatry in the hearts of men , by the worship and adoration of Images , by which they would confine God to dwell in trunks and stones ; which Idolatry was most frequent , and to this day is in the Papacy . See concerning these signs and prodigies , Paul's latter Epistle to the Thessalonians , cap. 2. and seriously consider the Text. IN the twenty fourth year of Constantine , at Coprominum in Beritum , the Image of Christ was contumeliously abus'd by the Jews , whereupon blood and water openly appeared to issue out of the side thereof , whereby many were cured of their infirmities : they putting it into vials sent of it all the World over , by reason whereof an Holy-day was instituted the fifth Ide of November , in remembrance of the Passion of the Image of Christ . Sigebert in the year of our Lord , 765 , saith , The Fathers in the Nicene Council were of opinion , that this happened in the time of Athanasius , and that he particularly related and commended it to posterity . It was translated from Syria ( as it is reported ) rather by Divine then humane counsel . Sabellicus , lib. 9. Ennead . 8. et Cuspinianus . A Certain Jew in the time of Pope Pelagius , stealing the Image of our Saviour out of the Church , and thrusting it through with a weapon , carried it privately home with him ; and being about to burn it , when he perceived it bloodied , he was so amazed thereat , that he desists from his intent , and went and hid it ; which the Christians seeking for it , found it by the track of blood which fell from it as it was carried ; for which fact they stoned the Jew to death . Sigebertus in Chron. OTho and Philip contending in War for the Empire , many committed themselves and their goods to the Temple of Saint Govarus , not far from Trevers , because the place , as they conceived , was excellently well fenced both by nature and art . Whither Vernerus Bolanus coming to fight against it , the besieged fearing lest the enemy should enter by a window , which they conceived the weakest part of the Church placed there , the Image of our Saviour upon a Cross which was made of wood , whereby they thought they had sufficiently secured it from the irruption of the enemy that way : a certain bow-man ayming at that place , shot his arrow into the Image of Christ , and presently the blood flowed out of it , as if it had been a living body . Vernerus terrified therewith , takes the cross , and threw it into the Sea to warr against the enemies of Christ , and the Image and Arrow was conserved with the blood sprinkled on them , notwithstanding . Fulgosus , lib. 1. cap. 6. GRegory the Great in his Epistle to Theoctistus , saith , That a certain Longobard of the Region of Transpadua , found a golden Key of Peter's , which he sent as a great Present to the King of the Longobards , who caused it to be engraven on his sword ; which as soon as he made use of , struck with Satanical fury , he cut his own throat with it , and dyed the same hour ; Whence had Peter so pretious a key ? and to what purpose ? ALdegisius , whom Pandulphus Prince of Capua commanded to go to Cassinum , and from thence to Planeta , and bring with him the Chalice of the Emperour , and other more pretious ornaments of the Church as a pledge , whilest he was about to endeavour to perform the command of his Master , at the Altar , before which he stood adorned , he fell upon his face , struck with the Palsie and Falling-sicknesse , becoming thereby a miserable spectacle to the beholders ; from which sicknesse , though he after a sort recovered , yet his eyes and mouth continued pittifully distorted ; and moreover , the Prince did not onely persist in his enterprise of sacriledg , but designed greater against the brethren , but after his death , a certain boy told to huntsmen , that he saw him tyed with Iron bonds , and drown'd up to the throat in a miery stinking Lake , and that by two ugly black spirits , he saw him one while cast into the deep , and another while pulled out , the cause of such horrid punishment inquired by the boy of him ; he answered , It was , because he had taken a golden Chalice out of the Monastery of St. Benedict , and had neglected to restore it before his death , desiring the boy to acquaint his Wife herewith , and wish her to restore what goods were taken from the Monastery , which notwithstanding the woman being covetous , refused to perform . Chronicon , lib. 2. cap. 62. A Certain Hermite inhabiting in a Rock near an High-way of a Neapolitan Seigniory , looking out at a window to see what time of the night it was , after he had said over the Nocturnal Psalms , saw a long rank of Blackmoors going loaded with straw , and threatning fire , who asking them , Who they were , they answered , That they were Devils , and they meant to bestow the combustible matter , they carried upon men , and that now they went for Pandulph Prince of Capua , who was a dying ; in which very hour , as it afterwards appeared , Pandulph expired his life ; and presently after , Vesuvius , a Mountain , vomited out such flames , that store of scorching Sulphur rising thence , appeared like a torrent , with great force and violence , discharging it self into the Sea. Chron. Cassinense , lib. 2. cap. 84. URspergensis & Platina narrant , That John Baptist appeared to a certain rapacious and sacrilegious fellow , ( who came to the Monument of Rothares , King of the Longobards , in a Church built for the repose of his dead body , and took away all the ornaments wherewith it was buried , ) and blamed him for his presumption to dare to touch his body ; who although he had not walked in the strict way of truth , yet he had committed himself to his patronage and protection . By reason of this impiety , this sacrilegious person could never after go into the Temple ; for as often as he assayed to enter thereinto , he was driven back by a ghost , which offered to cut his throat , if so be he proceeded ; and so was forced to retreat . IN that Warr that Charls the Eighth , King of France , waged against Anne Dutchess of Britain , whom afterwards he married , a certain Souldier of Britain going out of the City of Rhemes , to plunder , in the Temple of a certain Town , whereinto the Countrey people had brought the greatest part of their goods , he breaks open a Chest , thinking that it belonged to some secular person , and loading himself with as much as he could well carry of the goods therein , returning home with them , he looking amongst his plunder , saw amongst the rest certain small pieces of linnen cloath , like to handkerchiefs , and not conceiving that they were such as Priests use for a napkin to carry the host , he bestowed them on his Landlady ; who perceiving them bloody , she first looked upon her hands ; which when she found hurt , but could not perceive any blood issue from thence , she searched her bosome , and found all the skin of her breast , lining of her Wastcoar , and lower petticoat imbroydered with blood ; the woman carrying these cloaths to the River to wash , could not possibly take the blood out of them , though by washing thereof , the water seemed bloody . Which is not unlike what happened to Pope Leo , who to those that sought from him holy reliques , he cutting part of a napkin , which is called the Corporal , gave it them ; but when he perceived a certain man to despise it , Leo in his presence pricked the corporal , whereby he made it plainly appear , that blood flowed from it . Fulgosus , lib. 1. cap. 6. GRegorius Turonensis , cap. 81. de gloria confessorum , writes concerning Marianus the Hermite , a Holy-day in remembrance of whom was wont yearly to be kept , that the house of a certain man ( who to perform domestick business , and his necessary occupations , neglecting the observance thereof , and being rebuked for it by a neighbour ; answered , That it was better to perform his necessary work , then shew such devotion to such a Saint , whose salvation was doubted ) was set on fire and destroyed with revengefull flames , in such manner that his neighbours houses joyning close to his , received no hurt at all thereby . A Certain Aurelianensian , about to labour in his vineyard in the holy Feast of Avitus the Cartonensian Abbot , admonished by others to forbear work , as soon as he betook himself to labour , his face was writhed towards his back ; ( to wit , by the Devil , the murtherer of mankind , turned the contrary way , ) It was a terrible sight therefore to a multitude of Spectators : but the man going into the Temple of Avitus , and desiring forgivenesse of his sin , obtained that pardon , insomuch that his face was turned to its right place . Gregor . Turonens . lib. de gloria Confess . cap. 99. A Certain Citizen of Paris having pawn'd his cloaths to a Jew , being not able to redeem them , promised to the Jew , if he would restore his apparrell , to give him for the same , the host which he should receive the next Easter ; which the Jew consenting to , he according to his promise bringing to him ; the Jew takes the host which he received , and casts it into a vessel full of boyling oyl and water , and with blasphemous words falls to scorn and reproach it ; whereupon , as 't is reported , a most beautifull young man leapt out , and with wonderfull agility avoided the Jew , who sought to drown him with a staff that had an Iron hook at the end thereof ; his sons standing by , and frighted with the strangenesse of the sight , run to their Mother , and tell her the cruelty of their father against the young man ; immediately there is a great concourse of people , who take the host from the Jew which the Bishop carryed to the Church of St. John in Gravia , the Wife and Children of the Jew were by this miracle converted to the Christian faith , and he brought to prison , where with many words he bragg'd of the virtue of the Talmud , and calls for it to be brought to him to deride thereby the superstition of the times ; which when he had received , and began to hope that he was secure from suffering for his impiety , he with his book were consumed by flames , which issued from a pile of wood made for that purpose , as violently and swiftly , as an arrow out of a bowe . Thomas Patriarcha Barbariensis , lib. 3. Fortalicii fidei . IN the Arvernensian Church , a certain impious fellow swore untruly ; whereupon his tongue was suddenly tyed ; for that he could not speak , but lowed like a beast . And grieving heartily with sighs for the perjury he had perpetrated , he humbly casts himself down at the Sepulchre of the Bishop Dretemonius , imploring his help , ( not God's , as 't is commanded ) and finds his tongue loosed , and himself able to speak as expeditely as formerly , publickly confessing his sin , for which wittingly and willingly committed , this punishment fell upon him . Gregorius Turonensis de confessoribus , cap. 29. MEscho , Prince of the Polonians , by stratagem taking Cracovia from Boleslaus Duke of Bohemia , the Princes making a Truce , met together at Cracovia , where Boleslaus is taken at a Feast , and both his eyes put out , and his Nobles cruelly slain ; the Prisbuicensians being privy to the treachery , and partakers of the wickednesse , the same also endeavour treacherously to kill the brother of Boleslaus ; for Cochares drawing the young man into a Wood , upon pretence of hunting , commanded him to be bound to the stock of a Tree , and shot at with arrows . It is reported , that at that time St. John Baptist invocated by him , received the arrows upon an hairy cover or skin , and so defended him , and that he warned his Wife by Vision , to relieve her Husband in that great danger ; whereupon Overa , a servant to the Prince , with great haste , and good speed , declared the Treason to the people , who speedily comming to the relief of the Duke , released him , and killed the Traytors . In that place the Monastery of the order of Saint Benedict was built , and a greater Altar placed where the Tree , to which Janures was bound , stood . Aeneas Sylvius , in histor . Bohem. COmnenus the Emperour being sick , and seeming ready to faint , was restored by the Image of our Saviour ; for an holy imbroydered vail placed upon the Chalice , which had the picture of our Saviour wrought upon it , was spread upon the bed wherein he lay , and his body wrapped in it ; whereupon the vehemency of his sickness was immediately remitted ; and he arising , took meat , was perfectly well , and freed from his disease : but when this recovery of his in this manner seemed to the people as a thing not to be believed , that he might take away the incredulity of them , he went on horseback into the Market-place . Cuspinianus . IN the time that Ptolomey sought for the cross with great anxiety , because he could no where find it , other Monuments of the Passion of our Lord , miraculously discovered themselves to mortals ; At Lutetia , Ludovicus , the son of Philip Augustus for three years , ( the King being absent upon his holy expedition ) was visited with such violent sicknesse , that every one expected the expiration of his life , which was onely known to be in him , by weak and almost insensible breathings . Mauritius , the Bishop of Paris , brought with great reverence to Lutetia , a part of the blessed crown of Thorns which was kept at the Church of Dionysius , and the sacred nayl , obtained by prayers ; which as soon as 't was but moved towards the sick Prince , his sicknesse was driven away , and his health perfectly restored . Aemilius , lib. 6. A Certain man mortally wounded , by tasting a little bread consecrated by St. Bernard , was immediately healed , he could by benediction make bread continue many years uncorrupt , retaining its colour to the sight , and sweetnesse for the taste . In the Tolosanum Province , many sick , by tasting the bread which St. Bernard had blessed , recovered their health . A certain Salernitanian Citizen , with the water wherein St. Bernard the Abbot had washed his hands , was restored to health . Autor vitae . THe Malmendrensian Monks , after they had in vain by prayers and tears sought the free restitution of their Monastery from Caesar , who had subjectd it to the Colonie of Antistitus , they sought for the bones of St. Remachus , and brought them to Leodium , and layd them upon the King's Table , sitting then at meat , which broken with the weight thereof , they by falling , broke the legs and feet of a certain Noble-man , who by the intercession of Remachus , imploring the help of Almighty God , was made whole , and that in such sort , that there remained not so much as the least scarr or mark where his hurts had been ; And when as more Miracles were wrought by these reliques , the King did not onely restore what he had taken from the Monastery , but bestowed gifts upon the Monks , Anno 171. Schaffnaburgensis . IN the Confines of Biturgum and Turonum , Claudiomagus being Governour , there being a famous Church , in a secret place whereof , when in his pilgrimage Saint Martin coming thither , lodged upon straw , upon whose departure the Priests and Virgins in devotion , for that they had a most reverent esteem of his piety , divided amongst them the straw whereon he lay ; part whereof , when they hanged about the neck of one possessed with a Devil , he was suddenly dispossest . Bonfinius , l. 5. Dec. 1. CHronicon Martini manuscriptum , reporteth , That a certain Noble woman ignorantly translating the bones or reliques of Stephen from Jerusalem , to Constantinople , thinking they had been the bones of her Mother , it happened , That the Devil 's howling in the ayr discovered the Angels harmoniously singing , driving them away , and the daughter of the Emperour possessed with a Devil , cryed out , If Stephen come , I shall be presently made well . A Certain Noble man , a Prefect or provost under Otho the second Emperour , being possessed with a Devil , by a chain , which as it was believed , had bound St. Peter put about his neck , was presently dispossest in the year , 983. Ut Chronicon Saxoniae habet . Vincentius , lib. 24. cap. 88. Othonis primi temporibus accidisse narrat , Sigebertus verò secundi . THe people strewing herbs about the Tomb of Nicetius the Lugdunensian Bishop , Augulphus the Deacon coming from Rome , and bringing with him some of them which were given him by a Priest , gave of them in a draught of cold water to severall visited with Feavers , and they were suddenly restored to health ; Gregory of Turon affirms as a most certain truth , that this was done in his time . It is reported , that the Albanensian Bishop , sick of a Feaver , taking bread and water out of a dish ( out of which St. Bernard was wont to eat meat ) , as soon as he tasted thereof , recovered his health . Autor vitae Bernardi . Gregorius Turonensis de gloria confessorum , cap. 85. de Sylvestri Calvillonensis Episcopi lectulo funibus ligatur , ligato mira quaedam narrat . Many sick of Feavers being laid upon this bed of the Bishop , have been refreshed , made whole , and lusty ; he saith he saw many troubled with infirmities , who but by touching some small particles which had been cut from the ropes of the bed , restored to their former health ; he likewise saith , he saw his Mother with a particle of a rope which had been cut from the ropes of that bed , to cure a woman sick of a Feaver , by putting it about her neck . IVo , in Chronico , & Paulus Diaconus , libro 6. cap. 2. de gestis Longobardorum narrant , That in the time of Constantine , about the year of our Lord , 682 , during the three moneths of July , August , and September , a pestilence had so depopulated Ticinum , and so many of the Inhabitants which remained alive , fled out of the City , that grass and weeds sprung up in the streets thereof ; whereupon it was revealed to certain men , that the Plague would not thence depart , till they had built up the Altar of the Martyr Sebastian in the Church of Saint Peter ; And that it came accordingly to passe , for the reliques of Sebastian being translated from Rome to Ticinum , and the Altar built , the Pestilence ceased . And hence it is , that the superstition which possest the minds of the ruder sort of men , by conceiving Sebastian a guardian and defender of men from the Plague , first took its rise . COnstantine the Great having overcome Maxentius , there appeared as a symbol , the sign of the Cross in the firmament ; when he likewise thought to fall upon Maximinus , a deadly enemy to the Christians , he was suddenly afflicted with a disease called the Elephantiasie , all his Physitians despairing of his recovery : at last the Greeks having a place in their Capitol , in which they affirm , If the Emperour wash it , being filled with the blood of children , he should recover his former health . Without all doubt , that kind of remedy was familiar with the Kings of Aegypt ; ( Scribit Plinius , lib. 26. cap. 1. ) the Children therefore are called together , and the hangman ready , expecting an Edict to perpetrate that villany ; but the Emperour , being a most humane gallant man , was so moved with tears of the tender Mothers , that he could by no means find in his heart to deprive them of their children , but delivered them to their Mothers , choosing rather to dye , then to ●elieve himself by the innocent blood of children : The next night he saw by Vision Peter and Paul coming to him , who admonished him to go to Sylvester the chief Bishop of Rome , and wash himself in a pool there which they decyphered to him ; he obeys this Vision ; and bestowing himself in fasting seven dayes , he with his son Crispus were washed with baptism by holy Sylvester , having been anointed with oyl ; at which time an extraordinary miraculous light illustrated the place , and a melodious sound was heard ; and Constantine himself being touched by a Divine hand , cometh out of the Laver safe and sound from his infirmity . Nicephorus , lib. 7. cap. 33. et Cedrenus . LOtharingus being a prisoner at Constantinople , was so robustious and strong , that the Turks were afraid lest he should break his chain and fetters , and therefore they made an Iron Collar or chain , and put it about his neck , with chains of Iron fastned to it five fingers broad , and three fingers thick , reaching to his fetters ; in which condition the prisoner remembring St. Nicolas , who had lived in his Countrey , invocates him to intercede to Almighty God for him ; whereupon sleeping that night after , the next morning when the Sexton opens early in the morning the door of the Temple of St. Nicolas at Varanguilles , he finds there this Captive sleeping , who awakened , acknowledged himself miraculously brought thither in his sleep , it being two thousand miles distant from Nanceum , where the day before he had invocated this Saint's intercession . The miracle being divulged , the people run to see it ; and after Mass , having sung some praises to Almighty God , four Smiths are sent for to free him from his chains ; which when it appeared that they could by no humane power be dissolved of their own accord , as it were , but by the command of Almighty God , leapt in sunder . Vierus , lib. 2. cap. 29. de praestigiis Daemonum ; ex libello de Galliae Sanctuariis . GRegorius Turonensis , lib. 5. cap. 6. writeth , That Bituricus , Archdeacon of Lions , by the cutting of Cataracts or skins which grew upon his eyes , lost his sight ; and being helpless by Physitians , made his address himself , by the devotion of fasting and prayers for two or three moneths to the Church of Martin , that he might receive his sight ; and ardently making his prayers upon the Feast-day of St. Martin , obtained his desire . POpe Leo in the time of Charls the Great ; when he had led the Procession through the City of Rome to the Church of Sylvester , by his chief Officer , for the celebrating the Paschal ; and Pambulis a Priest , whose filthy life he had often corrected , was stript of his Pontificial Robes , and deprived of sight and speech , and coming to the Monastery of Erasmus , and carried to the Image of Albinus , in the Church of St. Peter , as it is reported , he there received again his eyes and tongue . Sigebertus , Anno 799. et Bonfinius , lib. 9. Decad . 1. GRegorius Turonensis , libro de gloria confessorum , cap. 96 , tells a miraculous story of one visited with the Palsie , who being drawn in a Coach to celebrate the Feast of Alban , the Andigavensian Bishop , in his sleep at night he saw a man coming to him , and saying , Rise the third hour , and go into the Temple , for it will come to passe , that at that time Martin and Alban will be there ; and if thou likewise be there at that instant , thou shalt recover thy health . Which Miracle , according to the prediction had in his dream , was wrought in the sight of many spectators . Turonensis affirmat . A Certain Priest sick of the Palsie brought to the Tomb of St. Dunstan , Archbishop of Canterbury , was presently restored to health . At the same Sepulchre a certain man possessed with a Devil , vomits him up with much blood . Vincentius , lib. 24. cap. 95. At Grandavus in the year , 1010 , before the body of St. Bavones , which then by chance was brought thither , Mansuindis , a Maid of Antwerp , was cured of the Palsie . Jacobus Meyer , in Chronico Flandrensi . COsroes King of Persia hearing that Sergius the Martyr granted all things that were desired of him , sought of him ayd for the defence of his Kingdom , and foecundity to his Wife , being barren , which obtaining of him , he sent to Gregorie a golden Cross , dish , cup , censer , and other gi●s in honour of Sergius the blessed Martyr . Evagrius , l. 6. cap. 21. COnstantine Bishop of Cyprus , tells in the fourth Nicene Act , of a certain man , who by driving a nayl into a wall , struck it into the forehead of St. Peter's picture , and found that he was presently troubled with an Head-ache ; whereupon , commanded to pull out the nayl , he obeying , was presently made whole . FRenchmen being sent by Pippin to Floriacum , to carry the bones of Benedict to the Cassianensian Monastery , as they were going into the Temple , by the vertue of Benedict were struck blind ; whereupon they returned back , conceiving that he rebuked them , because he would not have France deprived of such holy reliques . Scribit Sigebertus Anno Dom. 753. Vincentius , lib. 13. cap. 155. A Certain man named Garganus , a Citizen of Pontinum , who fed a great herd of Cattle in the Mountain Prium , lying in Apuleia , which is now called Garganus , or the Mount of St. Michael , in the time when the Goths infested Italy by war , seeking a Bull which was strayed from the herd , at last finds him in a cave which was in a hard rock naturally without man's labour ; and angry at his straying beast , he shoots at him , the arrow lighting upon the back of the Bull , rebounded back upon Garganus , which he construed to have some divine signification ; wherefore he declared what happened , to Lawrence a Priest , who prolaiming a Fast for three dayes , in the night when he was asleep , he had a Vision or Dream , wherein Michael the Arch-Angel appeared to him , affirming to him , that it was his doing that the arrow retorted from the Bull , that he would have that place known to be the oratory wherein he would have a Church for his service ; and when the Neapolitans had besieged the City of Sipontinum , ( Lawrence declaring the Oracle of the Arch-Angel ) the hour they had appointed to break in , the Vision was believed , and the cave of the Arch-Angel , which seemed as if it had been made by handy-work , began religiously to be worshipped ; and the dedication of Gelasius the chief Bishop which he prepared , was disapproved by the Arch-Angel , for that a place divinely consecrated , wanted no dedication . Therefore the cave being consecrated with a most royall Temple , most men were wont to come thither once every year , there were tables wherein were written the form of religion , and prayers hanged upon the walls all about , shewing their titles . And where the Altar that belonged to the Statue of the Arch-Angel was , in a place inaccessible by men , there the Statue was placed , which beholding , the mind of man struck with a silent fear , by the contemplation of so great and holy meditations , powreth forth its prayers . Other Altars also made by neither cost nor artifice of man , which seem natural , increase devotion , Pont. l. 2. belli Neapol . AN old Fisherman told to the Duke Bartholomaeus Grandonicus , when the waters rose above their ordinary custome , and thereby threatned much hurt to the Venetians , that early in the morning whilest the storm raged , three men of a venerable aspect came to him , whom he carrying through the passage to the Haven , the storm ceasing , they all remained in the City , one of them in the Church of St. George ; another in the Temple of St. Nicolas ; the third , having declared the other two , to be George and Nicolas , manifests himself to be Mark the Evangelist , and commanded that he should relate it , because he should receive great benefit from the Prince of the City for his labour in ferrying them over ; and that he might have credit from them he should acquaint with the same , he bestowed a Ring on him , to shew to them ; whereupon the Venetians bestowing a yearly stipend on the Fisherman , decreed supplications and praises . Fulgosus , lib. 3. cap. 6. et Egnatius eodem . THe fourty fifth year after the death of Stephen King of Hungary , he being canonized , all the Princes of Hungary , with the King Ladislaus , met together ; and after celebrating certain ceremonies in remembrance of the dead , at their coming to the Monument of the holy King , there issued from thence such fragrant smells , that the whole Church was , as it were , filled with a certain heavenly dew : finding his bones moistned , and anointed with a certain kind of Balsom , laid in a Syndon , they began to look for a gold Ring , which was his old Scepter , amongst the liquid balsom ; which when they could by no means find in the Marble Tomb , they endeavoured to draw out the moisture , which falling upon , and filling Viols and great Vessels therewith , they were nothing nearer their desire of emptying the Sepulchre thereof ; for as fast as they drew it out , it was still by a Divine power supplyed ; which perceived , they by degrees powred what they had drawn out upon the bones again ; and it appeared , that after their infusion thereof , there was neither more nor less in the Tomb ; upon finding of which treasure there , an Altar was renewed to the blessed Virgin ; and after a short time , the Wife of the illustrious Prince called Matildus , who for three years space had laboured of an intestine disease , invited by the fame hereof , vows a pilgrimage to this Chappel in Hungary , whither as soon as she had made her address , she was immediately freed from her torments . Bonfinius , lib. 1. Decad. 2. AFter the Pope received testimony of the many Miracles which were done before the Sepulchre of Udislaus King of Hungary , which shewed the power of Almighty God for his sake to be manifested , in that place he canonized him a Saint . In the same hour that a child , who being an unformed lump of flesh , without hands or feet , and whose bones and s●ews were not obvious to the sight of men , was brought to his Sepulchre ; as soon as the Parents began their prayers , he received hands , feet , and shape , to their great comfort and rejoycing . Bonfinius , lib. 4. Decad . 3. THe Sergiopolitans or Antiochians treating with Cosroes King of Persia , to spare their City , offer him sacred treasures for the redemption thereof , offered him a golden Cross , which Justinian the Emperour , and Theodora , had sent thither ; which Cosroes receiving , required more , and amongst others , seeking to take the silver Urn , in which the reliques of Sergius the Martyr were laid , presently an Army all about the streets appeared , which chased away the Persians off the City ; so the City was miraculously delivered with the help of Souldiers . Evagrius , lib. 4. cap. 28. IN the tenth year of Leo Emperour of Isaurus , the Sarazens besieged the Town of Nicea in Bithynia : the City long opposed by storm , and some part of her Walls battered with Engines to the ground , by the appearance of Saints which are there worshipped , the Saracens affrighted with the sight of the Father , left what so hotly they had attempted , and basely fled . Cedrenus . THe Thessalonians besieged by Michael King of the Bulgarians , upon a certain day went to the Sepulchre , praying all night , and using an oyntment which boyled up out of the Sepulchre , uniting their strength together , they all fiercely throwing open the Gates , sally out upon the Bulgarians ; whereat the enemy was so amazed , that fear took upon a suddain so deep impression in them , that they all betook themselves to their heels , not so much as one of them standing , or daring to defend themselves ; the Leader of the Roman Army was a Martyr , who cleared the way before him ; which the Bulgarians who were taken prisoners confirmed by oath , telling , that they saw a gallant young Knight on horseback , who led the Roman Squadrons , from whom flashes of fire came , which lighting upon their enemies , burnt and consumed them . Cedrenus . THe Cartonensian Citizens hanged up the linnen garment of the Virgin Mary , which Charls the bald had brought from Constantinople , upon the wall , instead of a flag or ensign , which struck blind Rollo the Dane with his Army , and compelled them to depart , without doing injury to the City . Ranulphus , lib. 6. cap. 2. Ganguinus , lib. 5. WHen Godfrey of Boleign with others had undertaken the Syriac Expedition , setting upon the City Jerusalem by storm , Aimarus the Aniciensian Bishop was seen by many to go before the Souldiers , and scaling the walls first , gave the sign to others to follow him , although it was known for certain , that he departed many moneths before from Antioch , as William the Bishop of Tyre writeth . Fulgosus , lib. 1. cap. 6. HEnry the second , Emperour , subjugating Boleslaus , who possessing Bohemia , and all the Sclavonian Countrey , and likewise debilitating Poland , taking the sword of Saint Adrianus the Martyr , which had been long kept in a place called Waldberg , divine power working with it , he was most formidable to his enemies , most prosperously prevailing over them , the Martyrs , St. George , St. Lawrence , and St. Adrianus being seen to go before his Armies , and to break the ranks of their enemies . Cuspinianus . THe Romans carrying before them the holy Lance , with which the side of our blessed Saviour was pierced , instead of an Ensign fighting against Corbana Prince of the Persians , at the Metropolis or chief City of Syria , called Antioch , slew above an hundred thousand of their enemies ; they missing when they mustered , of four hundred thousand Souldiers which they had before the fight , two hundred thousand ; Baldricus Bishop of the Dolensians , a contemporary , writeth from the mouths of them that were present , That the enemies when they joyned battle , saw three in the shape of most royal Noble-men , sitting upon white horses , and a great Troop of the like countenance , and in like manner apparrelled , who led the forefront against the enemies : these were not seen of all , but some of the Romans , and by them they were believed to be the Martyrs , George , Demetrius , and Mercury ; after whose appearance , the Barbarians were so amazed , that void of counsel or courage , and possessed with fear , they most basely ran away . Aemilius , lib. 4. ACtius being General , when John King of Bohemia , father to Charls the fourth , Roman Emperour , about the year of our Lord , 1330 , invaded Italy , falling sick of the Gowt , underwent great perill in his affairs , circumvented by the unfaithfull dealing of his couzen german , General Leodrisius , who leading the Rhaetian and Helvetian cohorts , and with a strong hand gathering together all banished men , came to Abdua . Actius , though troubled with the Gowt , raised Souldiers in every place , and left his Garrisons well fortified to the care of Governours , till such time as his expected recruits should come to him . And committing the Van-guard of his Army to his Lievtenant Nervianus , the Leodrisianians had prevailed against them , had not St. Ambrose , the Mediolanensian guardian Saint , been seen by many of the City in form of an Horseman , succouting them apparently in their distress ; for there came at that time to their relief , Hector Panicus , with a wing of Cataphractans , Albrogians sent by Ludovicus Subaudius , father-in-law to Actius , which overcame the Rhaetians , unseasonably exulting and resting themselves disorderly , putting them to the sword , and took Leodrisius himself prisoner ; there being slain at that time above four hundred thousand men . And in the field where this Victory was obtained , a Temple was built to St. Ambrose in memory thereof , where yearly upon the twenty fourth of February , the Mediolanensian people coming together in great pomp , with the Praetor and Counsellors , celebrated his Feast with sacred solemnities ; Jovius in Actio . But Fulgosus , lib. 1. cap. 6. writeth , That the Auxiliaries which came to relieve Actius , as soon as they began battel , clearly saw Ambrose with a whip to fall upon the Barbarians which Martinus Scaliger led , being hired thereunto by Leodrisius ; and in memory of this Victory , Ambrose was pictured with a whip in his hand , ever after this . IN the battle wherein Ramirus King of Spain fought against the Saracens before Calugurium , James the Apostle was seen by all who were there , leading the Christian Army , and putting the Saracens to flight . NIcephorus , lib. 8. cap. 23. reporteth , That Chrysanthus and Musonius being Bishops , who sate in the Nicene Council , and dying before they had subscribed those Articles of Faith which were there agreed upon ; the Fathers of the Council therefore went to their Monuments , and holding a writing in their hands , which contained in it the Articles , they spoke to them as if they had been living men hearing them ; Holy Fathers , you have fought a good fight with us , you have finished your course and kept the faith , if therefore what we have done ought to be allowed and confirmed , it is meet and needfull , that you ( who are illustrated by the splendour of the Trinity , whose beatificall Vision frees you from all obscurity and hindrance , which lets us from the clear and perfect discerning of things , ) with us subscribe this little book ; who when they had spoke these words , laid it down before the Tomb sealed , and going to their rest that night , and returning in the morning , they found the book sealed with the seals inviolated , and their subscriptions inserted with the rest , which they perceived to be newly written , in these words ; We Chrysanthus and Musonius , with all the Fathers in the first holy Oecumenical and Nicene Council do agree , and although translated from our bodies , yet with our own proper hands we have subscribed the Articles in this book . PLergilis , a Priest , prayed , That he might see what species laid hid under the form of bread and wine , and whilest he continued his supplications for the same , an Angel from Heaven appearing to him , speaketh , saying , Arise quickly , if thou desire to see Christ , he is present , cloathed with that body which the holy Mother of God bore , he therefore casting his eyes upon the Altar , seeth the child , the onely begotten Son of the Father , whom with trembling arms he takes and kisses , and presently restores again to the top of the Altar , and falling prostrate upon his knees again , he implored Almighty God again , that he would turn him again into his pristine species , and as soon as he had finished his prayer , he found the body of Christ returned to his wonted form , as by prayer he had desired . Rabbanus de Sacramento Eucharistiae , cap. 30. Paschasius in libro , de corpore et sanguine Domini , cap. 41. A Certain Souldier in the City of Rome extinct by the Plague , when he revived , said , That he saw a narrow bridge , under which ran a River ugly and caliginous , which sent forth an incredible stinking savour ; but on the other side of the bridge upon the bank-side of the River , he saw pleasant places , which with the variety of flowers which grew therein , sent forth such fragrant odours as much delighted the smelling faculty , and habitations all about which were of a certain divine form and splendour ; but amongst the rest , one was greater , and excelled in glory , for that it was wholly built with golden bricks ; but for whom it was built , he could not understand : but he considered , that he observed , that the just most securely passed that bridge ; and that the unjust and reprobate fell into the River : then he saw , as he said , a stranger , a Priest , who inoffensively passed through those streights , having quietly and contentedly suffered the going thorow the turnings therein , for that he had lived piously in this world ; but amongst those which he saw fall , whom the whirlpool of the froathy snatching stream tossed about , he saw Peter chief Bishop of the Ecclesiasticall Family , who four years since coming that way , infolded with Iron chains , and in vain striving to swim through the horrible hollow passage , he therefore had a warrant , as a punishment to him , to punish those that hereafter should be guilty , rather severely then indulgently . Marulus , lib. 6. cap. 14. IN the Castle of the seven holy brethren , Albericus , a certain Noble child when he attained the tenth year of his age , afflicted with sicknesse , was brought even to deaths-door ; at which time he lay immoveable without sense , as if he had been quite dead , seven dayes and nights . In which interval brought by the blessed Apostle Peter , and two Angels , he cometh to the infernal gulph , at length he was brought to see the pleasant things of Paradise , and lifted up into the aerie Heaven ; he was sufficiently instructed by Peter , of things contained in the Old Testament , of the punishments due to sinners , and the glory of Saints : he saw certain secret things which he was forbid to speak ; and so for seventy dayes he being led about the Provinces by him , he was restored to life . Chronicon Cassionense , lib. 4. cap. 68. VIncentius hath a long Narration extant in his book 27. chap. 99. of Tundalus , whose soul was led by an Angel as well to the infernal place of punishments , as purgatory , where he saw many whom he knew , at his first entrance amongst the blessed : he met with a multitude of men and women enduring the misery of rains and winds , pining away with hunger and thirst , but injoying light , molested with no stink ; who as the Angel told me , had not lived very honestly , nor had been charitable to the poor , were after some years to enjoy rest . We came then to the port , which once opened and gone through , there appears a flourishing field full of eternal light , in which many souls of both sexes exulted , destinated to those happinesses for the torments they had suffered in this life , from which they were now delivered , though not yet deserving to be joyned to the society and fellowship of the Saints . There is a Fountain of life , of which whosoever drinketh , shall live for ever ; going a little further , we saw Concober and Donatus , who were tyrannical Kings in their life-time . But Donatus many years bound in chains , gave all that he had to the poor . Making a further progress , we came to King Cormartus , under whom Tundalus in his life-time served , who spending his time in a silver Palace , was attended like a King by the souls of the poor and pilgrims , upon whom he , being a King , had bestowed his goods ; which beholding , the house is obscured , and all the Inhabitants consternated . The King going out weeping , seeing his Ministers with hands lifted up towards Heaven , devoutly praying , and saying , As thou wilt and knowest best , have mercy upon thy servant . And beholding , he saw the King in fire up to the navel , and from the navel upward cloathed with hair-cloath ; saith the Angel , This punishment he suffereth three hours every day , and for twenty one hours he is at rest ; for that he stained the Sacrament of holy Matrimony , and therefore he is purged with fire up to his navel , and weareth an hair-cloth , because he commanded his fellow to be slain at St. Patricks , and prevaricated his oath ; excepting these two , all his sins were forgiven him . THe Soul of another certain man being led by the Angel Raphael to the Heavens above , and infernal places , saw a man sitting in a chair of fire , into whose face most handsome curtezans threw fires which they retracted with their posteriors ; and those torments he continually endured , because in his life-time he was given over to lust and luxury . He saw a man whose skin the Devils excoriated or pulled off , and throwing salt upon him , cast him upon a grid-iron , who had been cruel to those who were subject to him : Another riding upon a fierce horse , offered a shee goat which he carried before him , having a Monasticall vesture behind , who had lived by rapine , and had taken a Goat from a poor woman : at length the Monk would have put on feigned repentance . He saw religious men of divers orders , some of which had spent their time in mirth and laughter ; others who wallowed in gluttony and lust , whom the Devil tormented with punishment answerable to the wickednesse they had perpetrated . Lastly , he saw Judas the Traytor , who , envied of all the Devils and damned spirits , was held in the bottom of the gulph , where he was exposed to the scorns and railings of them all . This man restored to life , beginning to tell these things to his brethren , contrary to what was given him in charge , immediately was struck upon his face with a staff by Saint Benedict . And ( saith he ) because thou hast offended by speaking , thou shalt be deprived of thy speech for nine dayes . And having injoyned this penance , he departed . The nine dayes being expired , he at last , as he was commanded , tells the whole story to his Abbot ; And the Abbot having received no order to conceal it , publisheth it to the people . Vincentius , libro 29. cap. 8 , 9 , 10. GEnovepha , a Virgin of Paris , laboured so much of an extasie , that she was for three dayes breathless ; only her cheeks were observed to have some rednesse in them : who coming to her self , affirmed , That she had been led to Hell , went to the fields of the blessed , and that she had manifestly seen the punishments of the wicked . Bonfinius , lib. 5. Decad. 1. ERasmus , Bishop and Martyr , after intolerable tortures suffered by him for the testimony of Jesus Christ and his Gospel , the Apostles and Prophets were seen to bring him a Crown ; delighted with which Vision , he prayed Almighty God to put an end to his life , which he obtained , most gently breathing out his soul . Martinus , lib. 6. cap. 16. URsinus , a Priest Nursia , as he was about to yield up his soul joyfully cryed out , giving thanks to them whom he only saw coming to him ; they that stood by , inquiring who they were , at whose coming he so greatly rejoyced , saith he , Do not you see the Apostles Peter and Paul here present , calling me away ? Presently whilest turning towards them whom he alone saw , and repeating , I come , I come , behold I come , he departed , leaving his body void of a soul . Gregorius , lib. 4. Dialogorum , cap. 11. A Certain man who led a religious life , knowing Ezekiel and Daniel the Prophets who appeared to him , saluted them ; and whilest he shewed them re●erence , whom none else discerned , though many were present , performing his duty , he departed . Idem . MErulus , a Gregorian Monk at Rome , a man adorned with notable sanctity of life , in his sleep dreamed , That he saw a crown made of most white flowers which fell from Heaven , and was to be put upon his head ; afterwards visited with sickness , with great alacrity finished his course . Then by the command of Peter the Abbot , the fourteenth year after his death , his Sepulchre being opened , a most incredible sweet smell ascended out of it ; for which cause it was thought , that the Vision he had was true . Idem . lib. 4. cap. 47. GRegorie tells us of a Maid of Christ named Galla , living at Rome ; To whom the Apostle Peter appeared , inviting her to go along with him , for that her sins were forgiven . This Vision , when she her self had related to others , to the end to go along with him , to whom the keys of the Kingdom of Heaven were given ; she put off her body with as much readiness and willingness , as a man undresseth himself to take his rest . Idem . lib. 4. cap. 11. DE Musa puella , idem Gregorius , cap. 17. tradit , That in a Vision by night there appeared to her the Mother of God , with a comp●ny of Virgins , injoyning her to abstain from laughter , jests , and allvanity ; for that it would come to passe , that after thirty dayes , he should exult and rejoyce in the company of her , and her Virgin. Whereupon being visited with sickness , and at last the time approaching of which she was foretold , comforted with the same Vision again , as if she had answered to one , calling upon her , she said , I come , Lady , I come . And with those words she breathed out he● soul . IT is remembred , That Probus Rea●inus the Bishop , who by his languishing condition , knew that he was shortly to depart this life ; all that were wont to be with him , by chance being gone from him , except one boy , saw Juvenal and Eleutherius the Martyrs , entring the Room ; at whose approach being terrified , and stupified with the suddain lustre and shining , understanding where they were broke suddenly out of the bed , with the noise whereof the family raised , run to the place where the Bishop lay , but found nothing but his dead body , his soul being departed . Marul . lib. 6. cap. 16. THe body of St. Jerome when he had given up his soul , was surrounded with a suddain glorious light , Angels appeared , and the voyce of Christ was heard , which invited him to his Heavenly Kingdom . The same hour Cyril , Bishop of Jerusalen , saw his soul carried by Angels going towards Heaven ; the same day his holy soul shining with wonderfull brightness , appeared to Augustine , Bishop of Hippo. At Turon two Monks saw a shining Globe passing through the Skies , and thereupon immediately heard a Quire of Angels most ravishingly singing , which whilest they admired , they understood that the soul of Jerome the Priest who dyed then at Bethlehem , was carried by Angels to rest in Paradise , &c. Idem . THe day that St. Augustine was buried , a certain Monk who abode far off , being wrapt in spirit , saw him singularly arrayed with a Miter , and Bishops weeds , sitting amongst the clouds all in glorious white , such radiant beams proceeding from his eyes , as illuminated the whole Church , incredible sweetnesse of odour delighting his smelling faculty . Afterwards he was seen by Bernard , whilest Sermons were read in the night-time by his brethren in the Church , casting out of his mouth most pure waters , which immeasurably flowed upon the Pavement of the Church . Idem . AS the life , so the death of Francis Assiatus ( from w●om the Order of Minors begun ) was noble and magnificent , who expiring , a certain brother saw his soul in form of a star , to slue out of his body , and fly towards Heaven : The same hour an Husbandman grievously sick with over-labouring , his soul being ●eady to depart , languishing and speechlesse , on a suddain broke foth into speech , saying , Expect me , father , expect me ; and , being asked , he said , he saw St. Francis with great light making toward Heaven . Which said , his soul went out of his body , making good his words by his action continually , following him whom he had said he saw . Marulus , lib. 6. cap. 16. A Certain Monk of Adoneus at Rhotamagium , in the night going to see one with whom he was enamour'd , fell off the bridge into the water , and was drown'd . The Devils contend with an Angel for his soul ; it is agreed betwixt them , to refer it to Richard Duke of Normandy , to end the difference . His order was , that his soul restored to his body , should first be placed upon the bridg , and if he took the way which leadeth to his beloved Mistris , he should be in the power of the Devil ; but if he should take toward his Church , his soul should be in the power of the Angel : which done , the Monk returned to his Monastery , and so it is believed he was freed from the jawes of the Devil . Ranulphus , lib. 6. cap. 7. in Polychronico . WHen before the body of a certain dead Monk , Mass was celebrated , at the singing of Agnus Dei , he leaped off the Beer , blaspheming God , refusing to kiss a woodden cross which was offered him to kiss , falling upon the Virgin Mary with railing words , deriding those that sung Psalms , for that he was orda●ned to the horrid torments of Hell. The Monks beating their breasts with their fists , pour forth prayers devoutly for him ; the poor man receiving a better mind , began to laud and praise the omnipotency of Christ , to renounce Satan , to adore the cross , and to confess , That after he took the life of a Monk upon him , and vowed chastity , he perpetrated fornication ; and praising God , the text day he comfortably departed . Vincentius , lib. 25. cap. 62. A Certain Monk of France saw the soul of a most lewd and wicked man , who notwithstanding he put on Monasticall weeds in the agony of death was bound by the Devil in fiery chains , and that he saw him dragged towards Hell : but at last by the intervention of St. Benedict , was freed ; for that whilest he was adorn'd with , his habit he had done no hurt . Also Maius , a Cassinensian Monk , who being precipitately cast down from an high Window in the night by the Devil , broke his neck , he complained to a great favourer of his in the Monastery , ( for that was with many prayers sought by that convent ) that in his sleep this evil was imposed on him by the Devil , but that he was freed by the help of St. Benedict ; from hence alms-giving , and the number of Psalms said for the dead in that Monastery increased . Cassianus , lib. 4. cap. 4. WHen St. German came to Turnodurum , he cometh to the Sepulchre of a certain disciple which had followed him out of Brittain , and asked him , whether he would warr with him any further ? who answered , That he had sufficiently warred , and that he enjoyed heaped rewards for his fight ; and further prayed , that he would depart . Saith Germanus , Rest in peace and happinesse ; so he laying down his head , slept in the Lord. When he made his journey to Augustodunum , at the Tomb of Cassianus the Bishop born in Scythia , having much company , in the hearing of them all , he called to him in the Tomb , and enquired what and how he did ? saith he , I enjoy sweet rest , and expect the coming of my Redeemer . To whom Germanus answered , Rest happily therefore , and intercede more diligently for our health . Bonfinius , lib. 4. Decad. 1. PAschasius , a Deacon of the Apostolicall Court , excelling by his piety towards God and man , ( as it is reported by Gregory , ) but that he pertinatiously stood for Lawrence , ( whom he thought more worthy ) against Symmachus , who was judged by the voyces of all men worthy of the place of chief Bishop , when after death he was to pay punishment for his fault , he was found by Germanus Bishop of Capua , performing the drudgery of a servant in the Angulanian Baths ; which Germanus when he understood the cause , went away , and for some dayes made supplication for him , returning , knew that he was freed from that burthen , and that his prayers were heard , whom now he perceived was not to be found there . Marul . lib. 5. cap. 11. A Certain Priest having come often to wash himself at the baths called Centurellae , offered bread as a reward to one that had often freely waited upon him , and found , that he did not want it ; for he had been Lord of that place , and after death he was there punished again , to expiate a certain offence , by suffering punishment : yet he offered much to him , if by offering consecrated bread he would pray for him ; wherefore the Priest offered the holy Host and praying for him , returned to the Baths ; but not finding the man , he understood that he was freed from his pain . Idem . BEnedict the Tenth , chief Bishop , after his death appearing to John the Portuensian Bishop , confesseth , That he was kept , by Odilones his prayer , from eternal death ; And that he now appeared to him , that he would go to him , and desire him , that he would pray for him now being in Purgatory , as he was accustomed when he was living . This Message being delivered , the Abbot and he prayed for him , and injoyned all the Monks who were with him , to do in like manner . Not long after , Benedict gloriously shining , appeared to Edelbertus the Monk , and told him , that he was translated from Purgatory to Beatitude . Odilones and the Monks praying for him , he appeared again to Odilones , giving him thanks , for that he had received so great mercy , chiefly by his prayers . Idem . Ibidem . RObertus Gaguinus telleth , That John the Anchorite reported to Ansoaldus , Bishop of Pictavum , That he was raised by a certain reverend old man from his sleep , and commanded to pray for the soul of Dogabert King of France , the hour of his death : which when he had done , he saw a company of Devils in the middest of the Sea ; who carried the soul of the King in a boat hawling him to torments , he calling upon Martin , Maurice , and Dionysius , the Martyrs , to help him against them , and that those three men came to him cloathed in white garments , professing they were the men he called on , who helped Dogabert , and freed the soul of the suppliant King from torments without delay , and carried him with them to heaven . Sigebertus in Chronico , about the year of our Lord , 645. telleth to a certain man , That the soul of Dagobert coming to Judgment , was accused by many Saints for his spoyling of Churches , and that evill Angels endeavouring to take him away , Dionysius the Parisiensian intervened and freed him , onely prescribing that , in satisfaction of the wrong he had done , he should to the honour of God , and the blessed Apostles Peter and Paul , whom he had offended , build a Church . MAurice the Rothamagensian Bishop , brought into the Temple after his death , having received his soul again , said to them that stood about him , Mark well the last words of your Pastour , I am naturally dead , but am revived , that I may declare to you what I have seen , for I am to retain my soul no longer then I speak to you , my conductors , whose apparrell and countenance was most fair and lovely to behold , and their speech most pleasant , promised me going towards the Sun-rising , the delectable and wished for enjoyment of Paradise ; and having finished the adoration of Saints at Jerusalem , we went towards Jordan , by the Inhabitants whereof our company increasing , I was filled with exceeding joy ; and when I made haste to passe the River , my companions reported , that our Lord had taught , that veniall sins which I had not formerly washed away by confession , would be purged by the aspect and fear of the Devil , which thereupon I should conceive ; forthwith there appeared an army of most ugly spirits , flourishing and tossing most sharp Spears , and vomitting out of their mouthes flames of fire , so that the ayr seemed all over filled with Iron and flames ; at which sight I was miserably filled with horrour . That therefore you may consult and provide for your safeties , I have assumed this habite to speak to you : and presently again he expired . Vincentius , lib. 25. cap. 4. MAcarius of Alexandria upon a time walking in Scy●hiotican solitude , looking upon the skull of a dead man lying upon the ground , began to obtest it by the name of Jesus , and to interrogate it of what Countrey he was when he lived , and in what place his soul , sometimes his Inhabitant , now abode ? His dry mouth denudated of flesh and nerves burst forth into speech , answering , he had been a Gentile , and an Inhabitant of the next Village ; and that now his soul was thrust crowded as remotely deep into the Gulph of infernal perdition , as Heaven is distant from the Earth ; but the incredulous Jews were thrown lower then he , and Hereticks , who endeavoured to pervert with falshood the revealed truth of Divinity , lower then they . Idem . CYrillus Hierosolymitanus reporteth , Whilest in great heaviness he was at prayer , desiring that he might know the condition of the soul of Ruffus his dead Nephew ; he first smell 't a most heavy stink , intolerable , if he had not stopt his nose ; and presently after he saw Ruffus bound in burning chains , vomiting flames out of his mouth mixt with smoak , his body all over by reason of the hea● , he seemed to suffer within , sparkling fire ; and being much affrighted with this sad spectacle , he earnestly desired to know for what cause a man , who for his integrity of life was beloved of all men , should be judged worthy of such punishments ? No fault was objected against him , ( for ought he could find ) for which he was so tormented ; but his playing at dice , which he sundry times using , thought it a light sin , or none at all ; and therefore neglected to confess it to a Priest . Idem . A Certain man in the confines of the Province Valeria , before the Priest Severus came to him to absolve him of his sinnes , finished his course presently ; the same day the Lord looking upon the p●●●ers and tears of Severus , the young man revived ; and being asked what became of his soul , whilest his body was deprived of it ? he answered , That it was snatched by certain men blacker then Moors , who breathed fire out of their mouthes and nostrils , who carried him through open and rough places ; but as he was thus led , being met by young men arrayed in white garments shining with a glorious light , the Devils were forced to dismiss him , and restore him to his body ; for that they said , God had granted this to Severus , who had by prayer devoutly desired it : Therefore having confessed his sins to the same Priest , and done penance , he dyed the seventh day again , but more happily then before . Marulus , ex Gregorio . IN the time that Rome was repaired , after the Goths had wasted it , one , rather wicked then ignoble , being dead , revived . As his friends were bewailing his death , and said , Send one to the Church of Lawrence the Martyr , to enquire what Tiburtius the Priest doth ; for I saw him put upon a pile of wood fiercely burning : I also saw another pile , which , with the point of the flame thereof , seemed to reach Heaven , I heard a voyce breaking out of the flame , which shewed for whom this punishment is prepared ; which having declared , he was stricken , not with a Planet , but death it self , and again returneth from whence he came ; and it appeared , Tiburtius at that instant exhaled his wretched soul , whom every man almost fore-judged , every one detesting his life ; for though he was a Priest , he had nothing belonging to his place besides the figure and name . Idem . STephen , a Roman , illustrious in his age , going to Constantinople , fell sick and dyed ; and , because they who accompanied him ; had a desire by reason of the respect they owed him , to carry his body to his native Countrey , they enquired for one to imbalm him , by taking out his bowels , and applying Spices and ordinary means to keep the body from putrifying in the Journey : They could find no imbalmer by all their inquisition they made after one , but the next day the dead body was restored to life , and lived long after , though not so reformedly as he ought . Wherefore many rebuked him , because what horrid sights he had seen , did not terrifie him from evill-doing . He was wont to tell that he was then carried to Hell , and saw those formidable things which formerly he had heard , and would not believe ; and that while he stood as one guilty before the Tribunal of the Judge , it was commanded that he should be dismissed , and their mistake who had convented him , was reprehended ; for that it was commanded , that not he , but Stephen the Smith should be led thither : The same hour the Smith departing this life , caused this to be believed a reall Vision , and not reputed an idle dream . Marulus , lib. 6. cap. 14. WIlliam , a boy of fifteen years of age , had a Vision in the Night , wherein there appeared to him a certain glorious man , who led him to a place of torments , and seeing men excrutiated after various manners , at last was brought to the Devill himself , who in his fiery Mansion amidst the flames , sate as a Judge in his Tribunal : presently a certain ugly spirit leapt up , accusing the boy ; Saith he , I have ever suggested evill things to this boy , but of those sins which he committed lately , he made no mention at all to the Priest at his confession ; he that led the boy perswaded him to sign himself with the sign of the Cross ; which done , all his fear of damnation was taken away . Vincentius , lib. 27. cap. 84. IT is reported , That in the Sabine Province there was a certain Nunne , who strictly observed chastity , but defiled her tongue with foolish procacity ; and when she past her last day , being buried in the Church , the Priest coming into the Church at midnight , saw her distended before the Altar , cut through the middle , her higher part burnt with fire , and her lower part left untouched : in the morning therefore telling to his brethren what he saw , as he looked upon the place in which he saw her burnt ; he sheweth to them the marks which he found in the Marble of the scorching fire . Gregorius Magnus , lib. 4. Dialog . cap. 50. The End of the Second Book . The Opinions and Arguments of the Sadduces , and Epicures ; by which they would prove , that the Angels and Devils do not appear unto Men ; Confuted . MAny there have been at all times , and in all Ages , which have impugned , and stifly denied the Apparitions of Devills , Angells , and Spirits : But some have done it in one sort , and some in another . For there be some , who ( to ridde themselves altogether from the question and disputation , that might be made concerning particular and speciall matters , which are often alledged , in regard of the Apparition of Specters ) do bend themselves against them all in generall ; That so by cutting off the root , and undermining the foundation of a Principle well grounded , they may the more easily cause the overthrow and downfall of all that which dependeth upon the same . They deny therefore , that there are any Angells , or Devils at all : or any Spirits , severed and abstracted from a corporall substance or body : to the end that by consequence they may infer and conclude , that there are not likewise any Specters , nor Apparitions of Spirits . Such were the Sadduces , as we may read in the Acts of the Apostles ; and the Epicures ; and the greatest part of the Peripateticks ; and all sorts of Atheists whatsoever . Of which last , there are at this day more huge numbers abounding within this our Realm of France , then would be tolerated . These men would not stick to affirm ( if they durst , and were it not for fear of the Magistrate ) that it is free for men to abandon themselves to all kind of iniquity , impiety , and dissolute living : for so do they murmure , and mumble , when they are alone and by themselves ; that there is not either God , or any Spirits at all , good , or evill : nor yet any Hell , where the Souls of men should suffer any pains or punishment ; but that they dye together with the body ▪ And that all whatsoever is said or alledged , touching Hell-torments , is nothing but a vain and superstitious toy , and fable ; onely to make babes and Children afraid : and to wrap and tye the greatest persons of the World in certain bonds of a Religious superstition : for so are the words of Lucretius , in this behalf . And I do believe , that they do often say in their hearts , that which Pythagoras , the Samian , is alledged in Ovid , to have said to the Inhabitants of Crotona in Italy , Why stand you thus in fear of Styx , and such vain dreamings , Of Manes , and of Spirits , which are nought else but leasings ? Certainly he that should take upon him , to instruct these Athiests , should but ●ose his time : because they will admit of no reasons , no not of those that are meerly naturall . For seeing they do not believe him which hath the command and rule of Nature , how can they yield any credit or belief unto those reasons that are drawn from nature it self ? Other persons there are , who , being more religious , and honester men then those former ; yet have no lesse denyed the essence of Angels , Devils , and Spirits : Howbeit they have been of this opinion : that by reason both of the distance between them and us , and of the difficulty of appearing in a humane body ; they cannot possibly present themselves unto us . Others also there have been , who have referred all that which is spoken of the vision of Spirits , unto the naturall and perpetuall depravation of the humane senses . Such were the Sceptikes , and the Aporreticks , who were the followers of the Philosopher Pirrhon : as also the second and third Academy , who held , That the senses , were they never so sound , could not imagine any thing , but falsly and untruly . Again , some others , with more appearance of reason then the Scepticks , have affirmed ; that abundance of Melancholly , and Choller adust , Frenzy , Feavers , and the debility or corruption of the senses ( be it naturally , or by accident ) in any body , may make them to imagine many things which are not . And they do infer , that such as happen to be attainted with these maladies , do think that they have seen Devills , and other such like Specters . They adde moreover , that the fear , superstition , and credulity of many is such , that they will most commonly suffer themselves to be drawn into a belief and perswasion of that , which is quite contrary to truth . To make short ; Others there be , wise enough and fine conceited : yet neverthelesse ( being great mockers , and incredulous , because they themselves did never happen to see any Vision , nor have ever heard or touched any supernaturall thing ) they have been of this opinion ; that nothing could appear unto men , that exceeded or went beyond the course of nature . And of this number , Lucian was one : who ( being also as great an Infidell as any could be ) said : I believe no part of all these Apparitions : because I onely amongst you all did never see any of them . And if I had seen of them , assure your selves , I would believe them , as you do . Notwithstanding for all this , he opposed himself against all the famous and renowned Philosophers of his time , and held argument against them , though ( as himself confessed ) they were the chiefest and most excellent in all kind of knowledg and learning . And he was not ashamed to stand onely upon his own bare conceit and opinion : impudently maintaining , without any reason at all , against them that were as wise , if not more wise then himself , and more in number : that forsooth nothing at all , whatsoever was said or alledged touching Specters , ought to be admitted or believed . But what reasons I pray you doth he bring , to confirm his saying ? Truly none at all : but that onely of his own absolute and uncontrouled authority , he will draw to his incredulity , all others , whom he seeth to be assured and setled in their opinion : Notwithstanding , that they are certainly resolved of the truth , by the exteriour senses , with which they have perceived and known that to be true , which so constantly they do maintain and defend . But how can it possibly be , that a man should think , without any shew of reason , by incredulity and mockery onely , to confute and overthrow that , which hath been ever of all men , and in all ages , received and admitted ? Certainly , this is the fashion and guise of mockers , and scorners , that that which they cannot deny , nor yet have a will to confesse , they will find the means to put it off with a jest and laughter : and so think secretly to insinuate themselves into the minds and conceits of their hearers ; especially , such as look not , nor have a regard to the truth and substance of a thing , but onely to the outward shadow , and grace of words and glorious speeches . Such a scorner needeth not any great knowledge : because it is sufficient for him to be superficially skilfull in any thing ; so that he can with a kind of grave and smiling grace , shift off the reasons and arguments of those , whose knowledge , and learning , is so exceeding far beyond his , as during his whole life , he will never attain unto the like . Thus did Machiavel carry himself : who amongst the learned , and men of skill and judgment , knew well how to make his profit of his scoffes , and pleasant grace in jesting ; whereby he would many times strike them out of countenance , in the sight of them that heard him ; whereas , if he had come to dispute with them , by lively reasons , and solid Arguments , he would at the very first blow have been overthrown and confounded . But in the end he discovered himself sufficiently , and was reputed of all men , no other then a Scoffer , and an Atheist , as Paulus Jovius testifieth of him . But we will cease to speak any further of him , of Lucian , and of those of their humour , and will return to our matter , touching Specters : the which , that we may the better explain ( now that we have briefly declared the diversity of opinions , of those that insist upon the contrary ) we will answer unto each of them in order , as they have been propounded . And first , as touching the Sadduces , the Epicures , the Peripateticks , we will severally answer their Arguments which they object against us : Next , we will remove those difficulties , which are objected , and shew how the Angels and Devils may take upon them a body . Afterwards , we will shew and discover unto the Scepticks , that the humane senses are not so faulty and uncertain , as they would make men believe . And last of all , ( to the intent we may leave nothing behind ) we will not forget to shew , by what maladies and infirmities the senses may be hurt and troubled : and the Imaginative power of man wounded and changed : so as all that which is supposed to be seen , is meerly false and untrue . To come first of all to the Sadduces : It is most certain , that of all men they were the most grosse and carnall : and did not believe that any thing was spirituall : but they did Imagine all to be corporall : because they said , that the Humane Understanding doth alwaies work with the Phantasme , and with the thing Imagined . And it appeareth , that in dreaming of any thing whatsoever , we do alwaies imagine it to be corporall ; whereupon they conclude , that all things are corporall ; and therefore that even God also is a corporal Substance , which is the greatest absurdity and Blasphemy that can be imagined in the world . For it we should restrain God into a body , we must also make him subject to a body : ( so saith Saint John Damascen ) which , in a word , is to restrain and shorten the power and omnipotency of God : the which being infinitely above all substances , both corporall and incorporall , is not subject to their Category . The reason that moved them to believe that God was corporall , was a place of Moses ( for they did not receive nor admit of any Scriptures , but the five Books of Moses ; as saith Origen ) wherein it is written . That God made Moses to stay in the Cave of a Rock or Mountain : and putting his hand upon him , did shew him his hinder parts , not suffering him to see his face . And therefore in regard that Moses attributeth unto God a face , a hand , and other parts , they conclude that God hath a body . Of the same opinion also was Tertullian , ( as witnesseth Saint Augustine , writing to Optatus ) and the Bogomi●es , being certain Heretiques of Bulgary : who thought that God was as we are ( so writeth Enthymus ) : and that from his two eyes , out of his brain did issue two beams ; the one called the Sunne , and the other , the Holy Spirit : which is a most blasphemous and intolerable errour . Now the occasion , why the Sadduces did so eagerly defend and maintain , that God had a body ; was , because they would deny all incorporall substances : to which effect they thus argued . If God ( say they ) have created any substances , he created them to his own Image and likenesse : and therefore when he made man he said , That he made him according to his own Image : shewing thereby , that he was of a corporall substance : because that Man , whom he formed to the pattern of his own face , is corporall . And if God have made nothing but what is corporall : It followeth , that the Angells and Devills which are said to be Spirits , are nothing but meer fables : and that there be not any Souls , or spirits separated from a corporall substance : and by consequence , that the Soul of man is mortall , as the body ; and hath no need to be reunited thereunto by the generall resurrection . But it is easy to answer them ; by denying plainly , that God is corporall , or hath any body . For albeit , the holy Scripture doth attribute unto God , hands , feet , face , eyes , and other parts of a body : yet this must be understood spiritually ; and by those corporall and bodily members , we must imagine the spirituall vertues of God ( according as saith S. Gregory ) : as , by his eyes , we must understand his foresight and his knowledg ; to the which all things are open , and from which nothing is hidden and concealed : By his hand , is meant , his Almighty power and puissance : By his face , the plenitude and fullnesse of his glory . By his hinder parts , his glory is shadowed , as under the vail of some certain form and similitude . And whereas they say , that the Understanding doth work with the Imagination : and that we do Imagine God to be a corporal substance : This hath no reason , nor any appearance of truth at all ; but is an errour , common to them , with the Epicures : to the which we will answer anon . And as touching the Angels : I do greatly marvell how the Saduces can deny the being of them ; seeing that Moses in many places doth make mention of them , and of their Apparition . We may therefore very well say of them , that they use the Books of Moses , as men use their Stirrops , in lengthening and shortning them , at their pleasures . This is the reason , why Justine Martyr did not reckon them in the number of the Jews ( and that worthily ) but reputed them as Hereticks : not allowing them any place in the Jewish Church , by reason of the fond and absurd opinions which they held , not onely of God , but also of the Angels , Devils , and Souls of men , which they affirmed to be mortall . But as concerning this latter point , we shall speak more hereafter . Let us now consider the Arguments of the Epicures . The first errour of the Epicures is , that God hath a body ; as the Saduces did believe likewise . And their first Argument was , That nature it self ( forsooth ) did teach and admonish us , to believe , that both God and all Celestiall essences were corporall ; for two reasons : The former was , because the Gods are not figured in any other , then in a humane form . And the second , because whether it be in sleeping , or in waking , when we dream or imagine of the Gods , no other form doth present it self unto our Imaginations , but a humane shape : And therefore they conclude , that the Gods are in figure like unto men . But unto this Argument , Cicero answereth sufficiently ; That such humane shape , and form , is attributed unto the Gods by the invention of men : and that either it proceedeth from the wisedome of the Antients ; who thought thereby they should the more easily draw the spirits and minds of the ignorant , to the knowledg of spirituall , and supernatural things ; and that they should the sooner bring and reduce them into the way to live well and vertuously : Or else , that the same had its beginning and first footing from a blind superstition : which doth most easily allure men to adore those gods which are portrayed and carved in a form most pleasing and agreeable unto men ; Or else , that it is but a fiction of Poets and Painters ; who have alwaies been audacious to fain and devise any thing , rather then that which should be according to truth and verity . And this last point may well serve to answer that , which the Epicures say ; that , be it in sleeping , or in waking , the gods do not present themselves unto us , in any other then a humane form : For this is certain , that by the portraiture and pictures which we see of the gods , in those forms which are common and familiar unto us ; we do imagine ( though falsly ) that which may resemble unto us , the same which we have seen to be painted . Insomuch , that Jupiter seemeth unto us , to have a face and countenance terrible , with his hair black , and hanging backward ; as Phidias did engrave him . And Minerva had her eyes blew , or of an azure colour ; as Homer describeth her . Mercury was painted like a young man , having his eyes alwaies open , as one that was ever waking : with bright yellow hair , and a yellow down upon his chin and cheeks , as if it did but newly begin to frizzle or to curl . Venus had her eyes delicate and wanton , and her locks of Gold yellow . Juno had grosse and thick eyes , rising up towards her head , like unto the eyes of an Oxe . And so generally were the rest of the Gods painted by the Gentiles , in divers forms and fashions . Notwithstanding , all this proceeded of nothing else , but from the errour of our Imagination , which suffereth it self to be deceived and seduced , by the painting , which imprinted in it a kind of false notion . I say , a notion : because the ignorant common sort of people , is perswaded of the same , and suffereth it to take place in their mind , or Understanding : which is as easy also to be deceived , as is their Imagination . But a man of Wisedome and Judgment , ( who hath his understanding more clear and open ) is not easily therewithall seduced : but notwithstanding all paintings and fictions , his Intellect , or understanding power pierceth through the imagination ( as the Sun pierceth or shineth through the Clouds ) : and spreading it self , with her light , doth easily believe in a spirituall manner , that God and the Angels are Spiritual . The second Argument of the Epicures , touching the humane body of God ; was , that God took upon him that form , which was , or could be imagined , to be the most beautifull in the whole World. And they say , that the humane form , or shape , is of all others , the most goodly and excellent : And therefore we ought to think that God is carnall and corporall , as men are . Hereunto needeth no answer to be made : because the consequence of their Argument is not good : viz. That God should retain unto himself the figure of a man , because the same is the most excellent of all other creatures in the World. For the Divinity of God , neither is , nor can be , in any corporal substance : but it is an incorporeall and spirituall essence , which hath nothing common with that substance which is proper unto these Earthly Creatures . The third and last Argument of these Philosophers , is a Gradation or heaping up of Syllogisms : which kind of Argument , the Greeks call a Sorites : and they frame it in this sort ; It is held and confessed of all , that God , and all other celestiall powers , are exceedingly happy : But no person can be happy , without vertue : And vertue cannot be present in any , without reason : and reason can be in none , but in the figure and shape of man. Therefore it must be granted , that the Gods , which have the use of reason , have the form of man also . But the whole frame of this Argument may soon and easily be dissolved , by denying , that reason can be in no other , then in a humane shape : For both God and the Angels , who have a divine and spirituall understanding , have the use of reason , notwithstanding , that they be not of a corporall substance . And reason in man , commeth not of the humane body : but from the Soul of man , which is Spiritual and Divine , made unto the likenesse of God , and capable of reason , of prudence , and of Wisedome . Now , whereas it might be objected to the Epicures ; That in making their Gods to have a humane body , they do therein make them subject to death and dissipation . To avoid this absurdity , they do tumble into a greater ; affirming , that their body is as a body ; and their bloud , as bloud ; not having any thing , but the lineaments and proportion of a man , and being exempted from all crassitude and thicknesse : which in a word , is as much as to say , that their gods were rather Idols of men , then very men ; and rather framed by the pattern of men , then as men in truth and substance : which is a thing the most ridiculous that can be imagined . But , will some say , to what purpose serveth all this , touching our matter of Specters ? I have said before , that the Sadduces did maintain God to have a body , to the end they might the better deny the appearing of Specters ; which are substances without a body . Also the Epicures made their Gods to have bodies ; that so they might hold them in the Heavens idle , and doing nothing : and by consequence might deny their Apparition upon Earth . For as touching Devils or Spirits , they believed there were not any : but did confound them all in the number of their Gods. And , that they did but make a jest of Specters , appeareth by the speech of Cassius in Plutarch : and in that that Celsus ( half an Epicure ) writing against the Christians , did deny them flatly and absolutely , ( as is to be seen in Origen , who hath answered him ) and did reprove the Christians , in that they would allow of any powers , or Spirits , contrary to the gods : supposing ( according to his own saying , and opinion ) that there were no Devills . Besides that , he made a mock and a jest of Angels , and of the Resurrection of the body : and generally of all those Apparitions , which were made , both in the Old and New Testament . And now that we speak of contrary powers , it putteth me in remembrance of a speech of Plutarch , who reproveth Chrysippus , for that in this universall body of the World , so well ordained and framed , he should grant so great an inconvenience , ( to wit ) that there should be a kind of Devills afflicting and tormenting men , to the disturbance of the concord and harmony of the World : Which being well ordained by the Author and maker thereof , ought not to be thought to bear or sustain any thing which should be incommodious to it self ; and by lapse , and continuance of time , should work the confusion and destruction of the same . But it seemeth , that Plutarch reprehended Chrysippus , upon a desire and humour of contradiction , rather then moved upon any just cause , or matter of truth . For the Devills do not work any dammage or inconvenience to the World , being bridled and restrained by the hand and power of God. And if they do torment men , or tempt them , it is to exercise them , or to manifest the glory and Justice of God ; of the which they are sometimes made the executioners . And as in each Common-Wealth , well instituted there be executioners ordained , for the punishment of Malefactors , and such as trouble and disturb the publick peace , and good of the Common-Weal , and yet the universal body of the Common-weal is not thereby offended , or endamaged : but to the contrary , rather it receiveth much more profit and commodity . Even so God hath placed , and left here below in this World , Devils and wicked Spirits , to be as tormenters and executioners to wicked men : that so his Justice might shine the more glorious , to the comfort of the godly , and of his Elect , that live in the love and fear of him . But to come again unto the Epicures : It is most certain , that they were no other , then the followers of nature : and that onely so far as things did fall under their outward senses . And if one should alledge unto them , that any Specters , Images , and Visions , had presented themselves ; they would refer the same , for the most part , to the concourse and perpetuall flux of their Atomes : or to some other like reasons ; the which we hold it not amisse to discover and decipher at large , as we have drawn them out of Cicero , or of Lucretius . All Images ( say they ) which do externally present themselves unto our senses , either they are visible , or invisible ; If they be Invisible , either they are created in the Ayre , or in our own minds and conceits . As touching those made in the Ayre ; it is not any strange thing , or abhorring from reason , that in the same should be engendred certain voices ; like as we see it is naturall , that cold commeth from the Rivers ; ebbing and flowing , from the Sea ; and heat , from the Sun. And it may be , that some voice , being spread abroad within the Valleys , doth not onely rebound back again , to the place from whence it came ; but doth dilate and scatter it self here and there , throughout the Ayre , as do the sparks that mount up from the fire . So that for one voice there are many engendred ; which running through the empty Ayre , do enter within the Ears of those , that knew nothing of the naturall voice ; and do put them into a misconceit , and fond opinion , that they have heard either some of the Fayries , or Satyres , or Nymphes , playing and sporting amidst the Woods . As concerning those that are bred in the mind ; They say , that for the innumerable course of Atomes ; all whatsoever we do dream or think of , commeth incontinently into the spirit or mind , and sometimes passeth by Visions and Images into the bodily Eyes . But if the Images be visible ; either they are reverberated and beaten back , from the Chrystall and transparant Ayre , exceeding clear in her superficies ? or they come of the Spoyls and scales of naturall things . Touching the Ayre ; That it may of it self cast some kind of Image , having power to appear , they prove it in this sort ; All Ayre that is Chrystalline or transparent , hath a kind of refraction , as appeareth by the mirrour ( whereof Looking Glasses are made and polished ) and by the water , and by a thick and darkned Ayre . And this do the Catopticks themselves teach in their principles ; Now ( by the comparison and similitude of the mirror , and the water ) all Ayre which hath a refraction , doth of it self yield some certain form . And therefore it is not any thing strange if in an Ayre a man may see certain forms and Images . And they do bring also this comparison . Even as the Tapestry hangings in a Theater , or a large wide Hall , do cast abroad round about , their naturall colour , where they find an Ayre opposed against them ; and the more that the beams of the Sun do beat or shine upon them , the more bright and shining lustre they carry with them ; and seem to have cast off and left their colour , in the same place , which is directly in opposition against them ; So is it most certain , that the Ayre may of it self cast abroad certain forms and figures ; the which look by how much the more they be made clear , by the light which doth bring and tye them to our object , so much the more comprehensible shall they be unto our sight . In brief , concerning the spoils and scales cast from natural things , of which , in their opinion , Images should be engendred . They do make this argument ; The Caterpillars ( say they ) do leave their spoils in the hedges or bushes , like unto themselves ; so do the Serpents among the thorns or stones ; and the little creatures , at the time of their birth , do leave behind them their after-burthen ; which is a little thin and slender skin , which they bring with them , from their dammes belly . Why therefore may there not be left or cast from the bodyes of naturall things , certain thin and subtill forms , or Images , proceeding from them as well , as a little skin and the after-burthen doth remain of the superfluity of little Creatures ? But all these Arguments may very easily be dissolved . And first , as touching the voyces , which , they say , may simply be created of the Ayre ; I will not deny that . For it is most certain , that the voice , is a certain beating and concussion of the Ayre , which falleth under the sense of hearing , ( as is affirmed by the Grammarians . ) And the matter of the voice ( as saith Galen ) is the breath , and respiration of the Lungs ; but the form thereof is the Ayre , without the which , neither can it be understood , nor can it be called a voice . Besides I will not deny , but that the sounds are raised within the empty Ayre , be it either by the winds , or by some other externall cause . But to say , that the voices , and the sounds are naturall and adherent to the Ayre , as the Tide to the Sea ; and coldnesse to the Rivers ; and heat to the Sun : It would then follow , that without any externall cause at all , both the voice , and the senses should be treated in the Ayre , and should perpetually adhere unto the Ayre , as the Tide doth to the Sea ; and cold to the waters ; and heat unto the Sun. But so it is , that the winds are not alwaies in the Ayre : and the sounds and voices are external things , comming into the Ayre , by the means of some other subject ; the which is nothing to neither in the Sea , nor in the Rivers , nor in the Sun : because that in the Seas the Tide ; and cold in the waters ; and heat in the Sun , are unseparably , and continually . And there is great difference between Accidents that are Separable , and those that are Inseparable . For the separable Accident as the Voyces and the Sounds in the Ayre , may be abstracted , and drawn from the substance of the Ayre , and yet the Ayre shall neither perish , nor be the sooner altered thereby ; But ebbing and flowing cannot be taken from the Sea , but the nature thereof must needs be changed ; Nor can the heat be separated from the Sun , but that he must then lose his light ; Neither can the cold be severed from the Rivers , but that the quality and nature of the water must be changed ; which cannot possibly be ; because naturally water is cold . And these three Accidents , are inseparably knit to those three substances , no lesse , then blacknesse is to the Raven , and whitenesse to the Swan . Moreover , it is a far greater foolery , to say , that of voices articulated and knit together , the voices themselves should be bred and engendred in the Ayre : For that is not onely against the nature of the Ayre , but against all order established in the World. Neither is it to any purpose , to alledge for an instance , the voice of an Eccho : the which being carried in the Ayre , doth spread it self , and scattereth ( as a spark from the fire ) here and there , not onely towards the party that made and dispersed the sound , but to some other places likewise . For the voice of the Eccho , is engendred of the voice of the party , and not of the Ayre , and is dispersed ( as themselves confesse ) by the speech of the man , from whom it took its Originall and first beginning . Neither will I easily grant unto them , that the voice of the Eccho doth disperse it self on all sides , without losing it self , or being extinguished . For it is a thing very notorious , and sufficiently proved , that if the Eccho be dispersed into another place , then that from whence it first received her voice , she is no more discerned or understood as the voice of a man , but onely as a confused and uncertain sound ; which ranging through the Vallies , cannot be discerned , but onely for a resounding noise , and not otherwise . Now as concerning those Images , or similitudes , which the Epicures alledg to be created in the thought or conceit : saying , that the mind of man doth refer unto the eyes , whatsoever it dreameth , or thinketh on ; and that by means of the abundance or concourse of the Atomes . I do make them the same answer , which Cicero yielded them : that if the mind and the eyes do so symbolize and agree together in operations , that whatsoever the mind shall imagine and conceive , the eye may presently see ; It must needs then follow , that some things shall present themselves to our eyes and sight , which never were in being , nor ever can be . For I may dream , or think of a Scylla , a Chimera , a Hippocentaure , and such like conceited fictions , which never were , nor can be . And I may fain unto my self , in my mind , strange Monsters , and Anticks ; such as Painters do many times make , which neither are things , nor can possibly be . To be short , if this Argument of the Epicures were true ; it must needs be , that all things whatsoever the mind presenteth , should be of a certainty : and they should fall so subject to our sight , as we might plainly and sensibly see them : the which is the greatest folly , that can possibly be imagined . Neither can they defend themselves with the continuall concourse of their Atomes : which ( they say ) do uncessantly bring certain Images into the mind , and into the eyes of men . For , be it , that we should confesse , that their Atomes do slide into the mind of man : how can they conclude thereof , that they descend into the sight ; nay , how can they descend ; but that even by their own reasons , their ignorance and sottishnesse may be discovered . For , if their Atomes do enter into the mind , it must needs be then by that means , that they be Invisible ; and that they do fly up and down very closely , and subtilly ( as the very word doth also import . ) Now if they fly invisibly in the mind ; how can they of themselves so readily make any thing visible and apt to be seen ? Certainly , to make their Atomes visible and corporall , there must be of necessity , beforehand , a great concurrence and huge heap of them drawn together ; which cannot be suddenly done , but will require a great time . Now in the mean while that these Invisible Atomes shall be a gathering , and getting together into the mind , they will be flitting and flying away some other where , as soon as the mind ( which never retaineth one thing very long ) hath put them out of remembrance . So that by this means they have not any leasure to form themselves visible to the eyes of the body ; but they return back again , even as they came at first , Invisible . Now let us proceed , and passe on to those Images , which ( say the Epicures ) are reverberated from the Ayre , being clear and transparant in her superficies . I do agree with them , that the Catoptike , that is to say , the Speculative , ( being one of the kinds of the Art Optike ) doth hold , that the refraction , which is made of forms ( be it either in a mirrour in the Ayre , or in the water ) commeth either of the density and thicknesse of the mirrour , polished and made bright , the which keepeth sight , that it doth not disperse and scatter it self : whereas otherwise , if the mirrour were transparent , or had any pores , whereby one might see through it , the sight would disperse and scatter it self abroad : Or else it commeth of the thicknesse of the Ayre next adjoyning : or of the humid and moist concretion of the Water , which stayeth and limiteth the beams of the eyesight . And that is the reason , why one may aswell see his visage in the water , as in a mirrour or looking-glasse ; and so also in the water of the Sea , when it is not troubled nor tossed with the Winds , but resteth calm and quiet ; which Virgil testifieth in these Verses : Of late ( upon the shore ) I stood , my self beholding In waters of the Sea , no stormy winds then stirring . But what will they infer of this , which every man will confesse to be true and infallible ? So it is , ( say they ) that the Ayre being clear in her Superficies ( like as doth the mirrour or looking Glasse ) ; so will it yield of it self , some form or figure . Let this also be granted them : And what of that ? Forsooth they conclude , that therefore in the Ayre , a man may see figures and Images . But who seeth not , that this conclusion is ridiculous , and Sophisticall : For it doth not answer to the terms of their proposition : but simply carrieth away the Subject , without speaking of that , which is thereunto attributed , and which is the knot of the whole question . But I would know of the Epicures , how they can prove unto us , that by their Atomes the Ayre may naturally engender forms and Images of themselves , which should be visible : and , which should be moving and living , as the Specters are . I do assure my self , that they have not any arguments so good , but they may as easily be dissolved and avoided , as was the former . But they will say , perhaps ; that we see often in the Ayre Comets , Fiery Flames , and other Prodigies . True ; this I will not deny ; but these things ( which they say are seen in the Ayre ) do not take their originall neither of their Atomes , nor of the Ayre ; but are engendred of the vapours dryed up from the Earth , as it is well known by the writings of good Philosophers . And the Ayre is susceptible and capable of them , by reason of some emptinesse in it ; which doth easily yield and give place , and receiveth that which is sent unto it from below . Besides it is very evident , that such figures and Images as are seen in the Ayre , have not any life in them , as have the true Specters ; the which also ( the Epicures ought to shew by good reasons ) to be carried to and fro , and to move themselves in the Ayre . For if they had attributed motion and stirring unto Specters ; and had proved , that naturally , without having any Soul or life , they might notwithstanding be seen wandring , and running hither and thither in our form , or in any other ; and that they are not onely to be seen in all parts of the Ayre , but in all other places whatsoever ; then this might have stood them in great stead , to have impugned the Apparition of Specters , supernaturally , or against nature . Moreover , if they will affirm , that the transparent and thick Ayre , receiving our figure by refraction , doth move it self as we do ; and doth live and change from place to place , as we do ; then must they also prove unto us , that the same should be a Specter ; and not the Image of the object opposed thereunto , the which vanisheth away assoon as the same doth absent it self from it . And seeing we are now in the discourse of Images , formed in a thick Ayre : It is to be understood , that their nature is to appear either by the refraction of our own naturall and proper form , or by reflexion . As touching their appearance by refraction , we have already spoken sufficiently : But as concerning those which are by reflexion ; It is most certain , that their property is to appear by another form then ours : namely , of some lightsome body , which groweth into the thick and grosse Ayre , in the humid and moist concretion of the same ; or into the Glasse of a mirrour , making a reflexion of that thing which is reverberated and beaten back again into our sight . Thus by way of reflexion may a man see within a looking-Glasse , those men which are walking and marching in the streets . And sometimes a man shall think that men are walking near the walls of his Chamber : which notwithstanding is nothing so ; but that onely there is a reflexion of those persons whom we see aloof , walking and going up and down . So likewise by way of reflexion , may a man see in the Heavens sometimes a second Sunne , the Image of the true Sun ; and so likewise of the Rainbow . Howbeit that this latter ( as Aristotle would have it ) is not any reflexion but a relation of the Aspect unto our eye-sight . But under his correction , that is not so : For if the Rainbow in the Heavens do not yield a reflexion to our sight , it would not be seen in the water , or in a looking Glasse , as it is , and as daily experience sheweth us . And this also may serve for a solution to that Argument of the Epicures , who by Comparison of the clothes of Tapistry , that imprint their colours in the wall opposed , would prove , that the Ayre may also cast any form or Image of it self . For the colours of the Rainbow , and of Tapistry-hangings , are for the most part lively colours , as Azure or Sky-colour , red , carnation , and green ; all which do naturally cast a great lustre , which may easily yield an impression upon any solid thing , and may reflect unto our eyes . And yet neverthelesse , I see not how this can be a good argument , to shew that the Ayre can engender forms or figures ; which may refer themselves to the eyes , as Specters , and not rather , as Colours . Last of all , touching that which the Epicures affirm ; how , of the bodies of things do issue and remain certain Spoils : The same hath not any foundation upon naturall reason , or upon any apparance of truth . For , is there any likelihood , or probability , that if the creatures do leave behind them their after-burthens , or other such spoils , bereaved from them , in the places where they have been : That therefore the bodies ( be they dead , or be they alive ) do leave an Image , or impression of themselves , in their absence , after they are departed from those places ? It is most certain , that the bodies of any creatures , have not any thing in them , which either in their life-time , or after that their substance is perished , can be abstracted or separated from them . For otherwise , of one body there should be two made ; which were a strange thing , and altogether abhorring from nature . And were not much different , either from the Fables of the Poets , who of a dead body , made the abstraction of a shadow , which they called the Image and Idoll thereof , ( as is affirmed , both by Sergius , and Lucian and the Commentator upon Homer ) or else from those fabulous and idle dreams of the Rabbins , and Talmudists , which had their Nephes , as saith the Author of Zoar. But the truth is , that those Creatures which do use to cast their spoils from them , do leave no other then a thin slender skin , which being superfluous , is no more remaining or abiding with the body : Howbeit , that it commeth from the body ; as appeareth both by the after-burthens of all creatures ( wherein the young ones being wrapped and enfolded in the bellies of their dams , yet in comming from thence , do easily and naturally cast them off ) as also by the spoils of the Serpent , or Snake , and by the skins of the Silk-worms , and the Caterpillars ; the which superfluities , are drawn and cast off particularly from these beasts or Creatures , as a mark to the one , to wit , the Silk-worms , and Caterpillars , that they do change from their former state , and to the other , namely the Serpents , to shew the poisons and ill hearbs and seeds , which they have eaten all the Winter , according as Virgil writeth of them . These Arguments being thus finished : Let us now come to that which the Epicures affirm to be the cause why any should be touched and attained with fear ; when they see such Images and figures , which they affirm naturally to flit and fly up and down . We ( say they ) are affected and altered , according to the things which we see , and which are next unto us . As for example ; we perceive , I know not what , salt humour being near the Sea ; and in touching of Wormwood , and of Rue , we find a kind of bitternesse : and when we are near a Smith , we feel our teeth to gnash , and to be set on edge , at the noise of his File , or Saw , wherewith he worketh . So likewise , when these Images and figures do present themselves unto us , we cannot possibly abide nor suffer them ; but we find our selves altered and changed in our understanding : howbeit some more then other some . For like as there be certain seeds within the eyes of Cocks , which shining and shooting into the eyes of the Lions , do so strike and pierce their eye-lids , and do inflict upon them such pain and grief , that they are constrained to fly from them , being not able to abide or endure the sight of the Cock ; So are there some men , who have their senses so apprehensive and subtill , that they cannot hold from being afraid , when they see such vain Images and figures before them . But hereunto we must give them this answer ; that the fear which men have by the sight of Specters or Spirits , commeth in regard that the things are unaccustomed and admirable to the bodily senses ; and not from any secret seeds , which are contrary to our nature , and much lesse from any natural passion ; such as that is , wherewith men are touched , that abide near the Sea , or those that see Rue or Wormwood , or do hear the noise of a Smiths file or saw . For if it were of any natural passion that this fear proceeded ; then would not the party terrified , be so confounded and astonished even in the very powers of the Soul , as it is commonly seen that men are , at the sight of Specters or Spirits : but rather he should be onely moved by a certain Antipathy or abomination ( as Pomponatius calleth it ) and would onely abhor and fly from that which he so feareth . Besides , things that are supernatural , do much more touch the senses of man , then those things do , which are natural . Neither are they to be compared with such things , as having a natural cause ( howbeit secret ) do happen to be seen daily and ordinarily . Now I say , that the cause of these things ( though naturall ) is secret : For Alexander Aphrodise●s , speaking of the noise of the File , and how it setteth the teeth on edge , with other things of like nature , saith , that Nature hath reserved the reason thereof unto her own secret knowledg , not being willing to impart the cause thereof unto men . The like may be affirmed of the greatest part of those Antipathies , which being concealed from men , yet cannot come of any secret seeds , that are contrary or enemies to nature ( as the Epicures dote ) but are hidden in the secret Magazin or Storehouse of Nature , which hath not revealed or laid the same open unto any person . Who can tell the reason why the Conciliatour , otherwise called Peter de Albano , did abhor milk ? Why Horace , and Jaques de Furly could not abide Garlike ? nor Cardan could away with Egs. And why that Gentleman of Gascoigne ( of whom Julius Caesar Scaliger speaketh ) could not abide the sound of a Violl ? And of this latter in Cardan you may read the History . The Physitian Scaliger writeth , how he himself knew a Gentleman , his neighbour , which had in him such an Antipathy at the sound of a Violl , that as soon as ever he heard it ( were he in any company , even of the best sort , and that either at Table , or elsewhere ) he was constrained to forsake the place , and to go away to make water . Now it happened , that certain Gentlemen having of a long time perceived and known this strange nature and disposition in him , did one day invite this Gentleman to dine with them ; and having provided and suborned a certain Minstrel of purpose , they caused him to be kept close till the appointed dinner time , when being set at Table , they had so placed the Gent. in the midst of them , as it was not possible for him to get forth . Now as they were in the midst of their dinner , in came the Fidler , and began to strike up his Violl near unto the Gent. he that never heard the sound of that instrument , but was presently taken with an extream desire to pisse , grew into an exceeding great pain : for being not able to get from the Table , nor daring to lay open his imperfection to the whole company ; the poor man shewed by the often change of his countenance , in what pitiful case and pain he was . But in the end he was constrained to yield to the present mischief , and to reveal his imperfection . He that should undertake to search and find out the cause of this so admirable an Antipathy , I assure my self he should be as long a time about it , as was Aristotle in seeking out the cause of the Flowing and Ebbing of the Seas , ( whereof have written Gregory Nazianzen , Justine Martyr , Eusebius , and others ) and yet he could never learn the certain cause thereof . But as touching the reason why the Lion doth fly from the Cock : It commeth not from any seeds that lye hidden within the eyes of the Cock , and which from thence , should strike into the eyes , and hurt the sight of the Lion : but it is by a kind of Antipathy , whereof we have formerly spoken . By which also the Elephant doth fly from the Hogge , and the Horse from the Stone Taraxippe ; Or else it is , for that the Cock and the Lion , partaking both of them of the nature of the Sun ( but the Cock more then the Lion ; ) it happeneth that the Lion perceiving it , doth presently fly from him ; as the valiant Hector is said to fly before Achilles , who was more brave and more warlike then he . Or else it is because the Cock , being a celestiall fowl , and the Lion a terrestriall Creature , and of a g●osser matter ( having the spirits more sensitive and brutal then the other ) doth therefore by nature yield and give place , to that which is more excellent . And this reason seemeth unto me in some sort allowable : the rather , for that those Devils which are of a more materiall and terrestrial nature , and be called Devils of the Sun , do fly the voice of the Cock , as well as the Lion ( as Psellus teacheth us ) . And thus , in my opinion , you see sufficiently how all the Arguments and foolish dreams and fancies of the Epicures , may be soon answered , and easily dissolved . The Arguments of those which deny that the Angells and Devils can take unto them a body ; Confuted . THey which do deny that the Angels and Devills can take unto them a body , do not aim at the mark to deny their essence , ( as do the Sadduces : ) but they do it onely to disprove and impugne their Apparition . For it is a good consequent ; if the Angels and Devils take not upon them any body , then can they not appear : And if one should reply unto them and say ; That in our spirit and understanding the Angels and Devills may give some shew and token of their presence . To this they have their exception ready : That things spirituall and intelligible and all sorts of Intelligences , do represent themselves by things that are sensible . We will see therefore by what reasons they endeavour to prove , that an Angell or a Devill cannot take a body unto them . No Body ( say they , ) can be united to an incorporal substance , but onely that it may have an essence and a motion by the means of that substance . But the Angells and Devils cannot have a body united in regard of any essence : for in so doing we must conclude , that their bodies should be naturally united unto them , which is altogether untrue ; and therefore it remaineth that they cannot be united unto a body , but onely in regard of the motion : which is a reason of no sufficiency for the approving of their opinion . For thereof would follow an absurdity in regard of the Angels : to wit , That they might take all those bodies that are moved by them , which is a very great and grosse errour . For the Angell did move the tongue of Balaams Asse : and yet he entred not in his tongue . And therefore it cannot be said that an Angell or a Devil , can take a body unto them . To this Argument I answer , That true it is , that an Angel and a Devill , cannot ( to speak properly ) take unto them every body that is moved : For to take a body signifieth to adhere unto the body . Now the Angels and the Devils do take unto them a body , not to unite it to their nature , and to incorporate it together with their essence : as he that taketh any kind of meat for sustenance : much lesse to unite the same to their person : as the Son of God took upon him the humane nature : But they do it onely that they may visibly represent themselves unto the fight of men . And in this sort the Angels and Devils are said to take a body , such as is apt and fit for their Apparition , as appeareth by the Authority of Denis Ariopagyte , " who writeth , that by the corporal forms the properties of " Angels are known and discerned . Again they say , that if the Angels and Devils ▪ do take a body , it is not for any necessity that they have , but onely to instruct and exhort us to live well , as do the Angels ; or to deceive and destroy us , as do the Devils . Now both to the one and the other , the imaginary Vision , or the tentation is sufficient ; and therefore it seemeth , that it is not needfull they should take unto them any body . I answer ; that not onely the imaginary Vision of Angels is necessary for our instruction , but that also which is corporall and bodily , as we shall shew anone , when we intreat of the Apparition of Angels . And as concerning the Devils , God doth permit them both visibly and invisibly to tempt men , some to their salvation , and some to their damnation . Moreover they thus agree : That God appeared unto the Patriarchs ( as is to be seen in the Old Testament , and the good Angells likewise , ) as Saint Augustine proveth in his book of the Trinity . Now we may not say , that God took upon him any body , except onely in the mystery of his Incarnation . And therefore it is needlesse to affirm , that the Angels which appear unto men , may take upon them a body . I answer , ( as doth Saint Augustine ) who saith : That all the Apparitions which were in the old Testament , were made by the Ministery of Angells , who formed and shaped unto themselves certain shapes and figures imaginary and corporal , by which they might reduce and draw unto God , the Soul and Spirit of him that saw them : as it is possible , that by figures which are sensible , men may be drawn and lifted up in spirit and contemplation unto God. And therefore we may well say , that the Angells did take unto them a body , when they appeared in such Apparitions . But now God is said to have appeared ; because God was the Bu●t and mark whereunto by Vision of those bodies , the Angels did endeavour and seek to lift up unto God the Souls of men . And this is the cause that the Scripture saith , That in these Apparitions sometimes God appeared , and sometimes the Angels . Furthermore , they make this Objection . Like as it is agreeing naturally to the Soul to be united to the body : so , not to be united unto a body , is proper and natural unto the Angels and Devils . Now the Soul cannot be separated from the body when it will : Therefore the Angels and Devils also cannot take unto them a body when they will. For answer whereof , I confesse that every thing is born and ingendred hath not any power over his being ; for all the power of any thing floweth from the essence thereof , or presupposeth an essence ; And because the Soul by reason of her being , is united unto the body , as the form thereof ; it is not in her puissance to deliver her self from the union of the body . And so in like manner it is not in the power of any Angell or Devill to unite themselvs to any body as the form thereof ; but they may well take a body whereof they may be the moving cause , and ( if a man may so speak ) as the figure of the figure . The affirm moreover , that between the body assumed , ( if I may use this word ) and the party assuming , there ought to be some proportion and similitude ; But between the Angell or Devill , and a body , there is not any proportion ; for both the one and the other are of divers kinds , and by consequent both of them are incompatible together . To this I answer , That if the proportion be taken according to the quantity , greatnesse , and measure , there is no proportion between the Angels or Devils , and a body ; because their greatnesse is not of one and the same kind , nor of one and the same consideration . Notwithstanding nothing can let but that there may be a certain habitude of an Angell to a body : as of a thing that moveth to the motion , and of a thing figured to the figure , the which may be termed a proportion . Another Argument they make , which is this : No substance finite ( whatsoever it be ) can have in any operations together : An Angell is a substance finite ; and therefore it cannot both minister unto us , and take to it self a body together . But this is easily dissolved : for I say , that these two operations , To take a body , and to serve in their Ministery , are ordained mutually to the Angels : and therefore nothing hindreth them , but that the Angels may use both of them at once , and together . Again they inferre , that if Angells and Devils do take a body either it is a Celestial Body ; or some other , having the nature of some of the four Elements . Now the Angels cannot take a Celestiall Body , for that the Body of the Heaven cannot divide it self , nor cannot make any abstraction from it self : much lesse can the Devils have the power , seeing the Angels have it not . Besides , they cannot take unto them a body of Fire , for then they should consume and burn the body , near to which they do approach : much lesse can they take a body of the Ayre , for that is not figurable ; neither can they take any body that is a moveable Element , and retaineth no form ; nor yet by the same mean can they have a Terrestriall body ; for we see it written how the Angels do very soon and suddenly vanish away out of sight , as it appeared by that Angell which came to Tobias . And the Devills also when they shew themselves in any Apparition , can in a moment withdraw themselves from the sight of men . And therefore being unable and unapt to take upon them any body , either Elementary or Celestiall ; it must needs follow that they appear not at all . To this I answer , That the Angels and Devils may take a body of any Element whatsoever , and which themselves will ; yea and of many Elements mixt together . Neverthelesse it is most likely to be true , and the common opinion is ; that they do soonest of all take unto them a body of the Ayre , by thickning the same , and forming it of vapours , that mount and arise from the Earth , and in turning and moving it at their pleasure , as the wind moveth the Clouds , being able to make the same to disappear and vanish away again whensoever they will , by reason that it is nothing but a vapour . But yet this will not satisfy them , but they go further , saying ; That every assumption of a body , is limitted and bounded with some union : But of an Angell , and of a Body , there cannot be made any of those Three means of Unity , of which Aristotle speaketh ; For they cannot be made one by Continuation , by Inseperability , nor by Reason . To this a man may answer as before . That there is not any union in the assumption of a body by an Angell . For if there were a union , then in truth that which Aristotle speaketh , should be requisite between the Angell and the body which it assumeth . But there is not between them any union , save onely that which is of a thing moving to the thing moved , as we have before affirmed . Again , the good Angels ( say they ) in appearing unto us , either do take True Figures visible and palpable , or such as are altogether false : if they have such as be true , it should then follow , that if they appear in a humane body , then they do assume a True humane body ; But this is unpossible , unlesse we should say , That an Angell may enter into the body of a man , which is a thing not convenient nor agreeable unto the Angelicall Nature . And if they have False Figures , this would be much more unfitting and unbeseeming them : for that all feigning and dissembling , or any kind of fiction is very unseemly in the Angels of Truth . And therefore in what sort and fashion it be , the Angels cannot take any Body upon them . To this objection I answer , That the bodies which the Angells do take , have True and unfeigned forms so far forth , as they may be seen and perceived by the senses , be it in their colour or their Figure , but not according to the nature of their kind , For that cannot become sensible but by accident . That therefore is no cause why a man should say , that there is any fiction and feigning in the Angells : for they do not oppose and set before our eyes humane shapes and forms , because thereby they would be thought and esteemed to be men ; but to the end that by their humane properties , we should know the vertues of the Angels . And like as Metaphorous speeches are not therefore any whit the sooner to be reputed false , in which by the similitude of things , other significations are comprehended ; So the figures and forms of Angels are not false , because they are taken and assumed to the similitude and semblance of men . More then so ( they reply ) that the Angels and Devills by the vertue of their Nature , cannot work or create any effects within humane bodies , save onely by the means of their naturall vertues . But their naturall vertues cannot be in things corporall to form any Figure of a humane body , but onely by the usual and determined mean of Generation , to wit , by the seed naturally ordained to that effect ▪ in which sort the Angells and Devills cannot take a body upon them . And the same reason and consideration is there of other figures of earthly bodies also which they take unto them . But hereunto this answer may be made them , That albeit the natural vertues of a body , do not suffice to produce a true shape of a humane body , but onely by the due and ordinary mean of Generation : Neverthelesse so it is , that the Angells and Devills are capable to cloath themselves , and to put on a certain similitude of humane body , as touching the colour and figure , and other such exteriour Accidents , and that especially at such a time , as when it may suffice them by a locall motion to move any such bodies ; by means whereof both the vapours are thickned , and again purified and made thin , as also the Clouds are diversly painted and figured . But they object again , that this is not sufficient : But ( they say ) that it behoveth the cause moving , to infuse some vertue into the body moved , but cannot infuse any vertue , except it touch it . And if it be so that the Angells have not any touching nor feeling with the body , it seemeth that then they cannot move it . And therefore it must needs be , that they cannot take upon them any body . But it may be said , that the Angells by their Commandement onely , may move the body with a motion locall , which they give unto it in touching of it , not with a corporall kind of touching , but a spirituall . Against this solution , they dispute further saying ; It behoveth the mover , and the thing moved , to be connexed , and united together , as appeareth by Aristotle . But in saying that an Angell doth command any thing of his own will , it is to be presupposed that then he is not together with the body , which is said to be governed by him ; and therefore he cannot move the body onely by his commandement . Hereunto I answer ; That the Commandement of the Angell doth demand an execution of his vertue and puissance : and therefore it must of necessity be , that there be some spiritual touching of that body by which it is moved . They insist yet further , and say ; That the Angells cannot move bodies with any locall motion : and that therefore in vain should the bodies be obedient unto them , seeing they should still remain immoveable . And to prove this they bring divers Arguments . Their first Argument is taken from the Authority of Aristotle , who saith ; That the locall motion is the principall , and most perfect of all other motions . Now the Angells ( if it be granted that they take a body ) cannot use any lesser or inferiour motions ; I followeth therefore by a more forcible reason , that they can much lesse use any locall motion , which is the greatest , and the most excellent of all others . But the answer is easy , and we say ; That the Angels moving themselves with a locall motion , by the phantasmaticall body which they took , may also cause the other lesser motion , by using some corporall agents for the producing of those effects which they purpose ; like as the Smith useth fire to soften the Iron , and to reduce it to that which they have an intention to make of it . And as touching that saying of Aristotle ; That the locall motion is the chiefest of all motions ; the reason thereof is , because every corporall nature having life , is apt to move it self locally by the means of the Soul , be it either reasonable or sensitive , which giveth life unto it : Their second Argument is ; That the locall motion of naturall bodies doth follow their forms : But the Angels are not causes of the forms of natural bodies , and therefore they cannot be a mean to give them any local motion . Neverthelesse , answer may be made them , That in bodies there be other locall motions then those that do adhere unto the forms : as the flowing and ebbing of the Sea , do not follow the substantiall form of the water , but the influence of the Moon ; with much greater reason , therefore , may other locall motions ( then such as adhere to to the forms ) follow spirituall and incorporall substances . Their third Argument is ; That the corporall members do obey to the conception of the Soul in a locall motion , in asmuch as they have from her the beginning of life : now the bodies which the Angells take unto them , have not from them the beginning of life : for then it would behove that the bodies and the Angels should be united together . And therefore it followeth , that the bodies by them assumed , cannot be obedient to any locall motion . I answer , That the Angells have their vertue lesse restrained or hindred then the Souls , insomuch that being separated from all corporall massinesse , they may neverthelesse take an Ayry body , the which they can move locally at their will and pleasure . Besides all the former Arguments , they reply yet further , and say : That every corporall motion doth not obey to the command of the Angells , as touching the forming and fashioning thereof : now the figure which the Angells take , is as a kind of form . And therefore by the onely Commandement of the Angels , cannot any body take any form or figure whatsoever , be it either of man , or of any other diverse kind comprised under one gender . To this the answer is , That the figure which the Angells take , is in very truth a form which is made by the abscision and dismembring ( as a man may say ) of the thickning of the Ayre , or by the putrefaction of it , or by the similitude and motion which may be taken of the same matter . But there is a very great difference between the Form and Figure that is made so accidentally , and that which is naturall and according to the true substance of a thing , the which cannot possibly be confounded with this accidentall Figure . This is not all which they object : for they say further touching the Devills : That if they do invest themselves with a body , then they ought to be within the body which they have taken . Now Saint Jerome interpreting that place of the Psalmist ; The Lord is in his holy Temple ; and the Glosse do say , that the Devills do command and rule over Images and Idolls externally , and cannot be in them internally : and the Idols are bodies as every man knoweth . And therefore it cannot be said , that the Devills can take upon them any bodies . I answer , That to be in or within a body of some substance , hath a double and twofold entendment of understanding . In the first sort it is understood under the Terms of Divinity . And in this manner , nothing letteth but that the Devill may be in a body . In the second sort it is meant according To the essence , as in giving a being to the thing , and in working man in it , which is proper unto God onely : howbeit that God doth not make a part in the essence of any thing ; For God is a substance separated and abstracted solely and onely in it self . And for the further interpretation of Saint Jerome and the Glosse , which say , That the Devill is not in Images : we may affirm , that they do privily and closely reprehend the false opinion of the paynims and Idolaters , who made but one thing of the Idoll ( were it of Wood , Brasse , or Stone , ) and of the unclean spirit that remained within it ; and by that means would have made a living substance of that which in its own nature was senselesse and without life , not having either hands to touch withal , or feet to go on , or tongue to speak with ; except such onely as the Devill did seem to give unto it , by his deceitfull illusions . To make short , they object this Argument also : If the Angells and Devills do take to them anybody , either they are united unto The whole body , or to some Part thereof : If they be united onely to a Part thereof , then can they not move the other part , but onely by the means of that part which they do move . But this cannot possibly be ; for otherwise the body assumed , should have such parts as should have the Organs determined to the motion , which is proper to none but living bodies . But if the Angells and Devills be United immediately to the whole body , it behoveth them then also to possess every part of that body which they have taken to them ; and so by that means they should be in many places , which is proper and appertaining to God onely : And therefore the Angells and Devills cannot take any body unto them . To this Argument answer may be made in this manner ; That the Angell or Devill so taking any body upon him , is wholly in the whole body which it assumeth , or else in a part thereof , as the Soul is in the body . For albeit he be not the form of the body which it assumeth , as is the Soul ; yet so it is , that he is the mover thereof . Now it behoveth that the mover and the thing moved , should be together ; and it is nothing to the purpose to say , that an Angell or Devill , filling a body whole and entire of substance , can be in divers places : for the whole body assumed by an Angell or Devil , is not but in one place onely , albeit the same be admitted to have many members and many parts . Thus far have I done my best , both to set down and to refute all the reasons and Arguments objected by those who deny that Angels and Devils can assume and take unto them a body ; to the intent that from hence forth their mouths might be stopped , and that they may not esteem as fables the History of Specters , and of the Apparitions of Spirits . But before I come to conclude this discourse , I may not forget to tell you how that many of the Rabbins and Jews which have taken upon them to interpret the holy Scriptures , have held opinion , and been of the belief , that those Angels which appeared to the Patriarks and Prophets , did not appear in any body , nor did assume unto them any body to make themselves visible . And of this opinion amongst others was Rabbi Moses , one of the most learned Rabbins of the Jews , who said ; That all that which is read and recorded in the Old Testament of the Apparition of Angels , did come by an imaginary Vision ; that is to say , sometimes in sleeping , and sometimes in waking . But this position ( as Saint Thomas of Aquine calleth it , ) cannot prevail against the truth of the Scriptures ; for by the phrase and manner of speeches which are usuall in the books of the Old Testament , it is easy to know and discern a difference , that which is signified and declared to have Appeared purely and simply to our eyes , from that which is said to be done by the means of a Propheticall Vision . For when it ought to be understood , that any Apparition was made by way of Vision , there are some words put down and inserted , which do properly appertain to the Vision , such as the Scriptures do intend ; as in Ezechiel , the Spirit of the Lord ( saith he ) lifted me up between the Heaven and the Earth , and led me into Jerusalem by the Visions of the Lord. I say therefore , that when it appeareth that things are said to be done simply , we ought to understand them as done simply and truly . Now we read in the Old Testament , that many Apparitions have been made in body : And therefore we ought to grant , that the Angells do sometimes assume and take unto them a body , in forming such a body as is sensible and subject to the external and corporal Vision , as well as some kind of shapes do form themselves in our imagination , which do produce an imaginative Vision , when we are sleeping . But this shall suffice touching this matter . FINIS . A Table of the first Part of this Book , being the Apparitions of Devills , and Evill Spirits . The severall heads are to be found by the figures in the Margin . MArcus Brutus his Vision . 1 Marcus Antonius his Vision . 2 Dion of Syracusa his Vision . 3 Alexander King of Scots his Vision . 4 The Apparition of an old Woman at Tortils in Parma . 5 Antonius Urceus Codrus , his Vision . 6 Jacobus Patricius of Venice his Vision . 7 Cursius Ruffus , his Vision . 8 Edwinus his Vision . 9 The Vision of Machabaeus , and Banquho Stuart . 10 Hotharus King of Swedes , his discourse with Nymphs . 11 An Apparition to Julius Caesar . 12 Pelopidas Generall of the Theban Army . 13 An evil spirit forc't away by the sign of the Crosse . 14 An Apparition to Matthaeus the Great . 15 An Apparition of the spirit of Galeacius to two Merchants . 16 The Apparition of Ludovicus Alodisius . 17 Apparitions at a City called Come near France . 18 An Apparition before the destruction of Antiochus . 19 An Apparition to a Factour of Sicily before the bursting out of horrid flames from the top of Mount Aetna . 20 A vision to one of the retinue of Damascus going into Persia . 21 The Vision of King Edward the third . 22 An Apparition to Aurelianus the Emperour . 23 The appearing of the Devil to St. Martin . 24 St. Germans detecting of evill spirits which appeared in the habits of Men and Women . 25 Menippus invited by the Devill in shape of a maid , to a rich house . 26 The Apparition of the Ghost of a Fencer to Jamblicus . 27 Julianus drove away Devills by the sign of the Crosse . 28 A Mediolanensian Boor afflicted by a Ghost . 29 An Apparition to Comandrus before his being drowned in the Hellespont . 30 The appearing of a Succubus to Apelles a Monk of Aegypt . 31 Datius Bishop of Mediolana , delivers a house from the haunting of Evill spirits . 32 A wonderfull Spectrall related by Phlegon in his Book de mirabilibus et longaevis . 33 A Monk deluded by the embraces of the Devill in form of a beautifull Woman . 34 Vincentius his story of one who married a phantasm . 35 Of a young Lady of the Countrey Marra who kept company with an evill spirit . 36 A Woman who had accompanied the Devill in form of a man , being at Sea causeth a great storm . 37 Of a Priest who had for forty years lain with an evil spirit . 38 Jacobus Ruffus in his fifth Book , his relation of a Woman ravished by the Devill . 39 The Devill had commerce with a Merchants Wife seven Miles from Wittenburg . 40 The Apparition of Benedictus the 8th , Pope . 41 The Apparition of Theophylact who called himself Benedict the ninth . 42 The appearing of an ugly Ghost to Saint Martin Bishop of Tours , where an unknown Martyr was worshipped . 43 Scopas and his companie 's sudden death by the falling of a room upon them as they were feasting . 44 The raining of ashes . 45 An Earthquake round about Palestine and Syria . 46 The representation wherewith Theodoricus King of the Ostrogoths affrighted dies . 47 A strange report by the Castrobians concerning Aristaeus the Poet. 48 The relation of one Leonard's going into a Cave at the City Basil . 49 Of a Swan which by a Silver chain fastned to her neck , hal'd a Bark along the River Rhene . 50 By Dianaes will , a great darknesse perplexed the Persians . 51 The Athenians assisted against the Persians by one in the habit of a rustick fellow . 52 Lightning fell down from Heaven upon the Persians at Minervaes Temple . 53 Aeacides assists the Greeks fighting against Xerxes at Salamin . 54 A naked child placed before an army in battle aray . 55 Two unknown young men assisted the Locrensians against the people of Sibaris , leading their army , upon milk-white Horses , and subduing their Enemies . 56 Mercury , when a youth , leading some striplings , chased the Eubaeans . 57 Castor and Pollux appeared champions for the Roman party . 58 Mars was propitious to the Romans . 59 Bacchus's feasts solemnized at Empusa , or O●acle , an evill Ghost sent by Hecate to them that are in distresse . 60 In Lybia ; shapes of several living creatures . 61 The Orthomei their report of a Goblin . 62 Parnassus a Hill in Boeotia . 63 Gellus his maid who dying young , her Ghost walks at Lesbos . 64 Temissaeus his Ghost . 65 The Isle of Aega troubled with Phantasms . 66 Spirits appeared at the death of Caligula . 67 Nero after murthering his Mother , troubled with her Ghost . 68 Otho the Emperour troubled with Galba his Ghost . 69 A Diabolicall spirit appearing in the likenesse of a wild Boar. 70 Hobgoblins driven away from haunting of a place , by the Sacrament and prayers . 71 The Devill appearing in the shape of an Angell to a Monk. 72 A demoniall spirit driven away , by devout Prayers and holy-water . 73 Prodigious and wonderfull sights of divers kinds . 74 At New-Castle in the coasts of Finlandia , one in the night appears playing upon an Harp before the death of any Souldier . 75 In Ilandia , an Island under the Artick Pole , a promontory like the Hill Aetna . 76 Night-Ghosts representing an Army in a hostile manner . 77 In Cracoviensis a spatious lake disturbed by Evill spirits . 78 A Priest troubled with the Incubus or Mare . 79 Alexander his dead friend came to bed to him . 80 Gordian and his comrades saw fearfull sights as they went to the City Arezzo . 81 A Devill seized upon one who had been a despiser of God , and disobedient to his Parents , but was driven from him by calling upon God. 82 The Devils appearing to Thomas Monachus in the shape of a Man. 83 The Devill appeared to a wicked young fellow , who upbraided , defamed , and taunted his father . 84 A spectrall in the form of a beautiful Woman . 85 The harmlesse spirits , called Lares ; the cruel , Larvae . 86 Mettal-mines frequented with both kinds of spirits . 87 A tall Woman of a most dreadfull countenance seen in the Ayre before a Massacre at Antioch . 88 A Prisoner agreed with the Devill to be delivered out of Prison and view Hell. 89 One in form of a child breaking out of the ground , spoke as wisely as a Senatour to a Ploughman . 90 The Devill in the shape of a tall Woman appeared to Drusus made Consull , and warring by the name of Augustus Caesar . 91 An Hobgoblin leaping and skipping before Dunstan an English Abbot . 92 The overthrow of the Sicilians made known to shepheards by the speaking of Spirits to one another in the night . 93 An Hermophrodite born at Aetolia . 94 Pompeius Galienus the stoutest man of Caesars army . 95 Castor and Pollux appear in the shape of two young gallants . 96 The Devill transformed into an Angel of light , appeared to Rathbodus commander of Frisia . 97 Valentinius the Arrian Bishop his dead Corps dragged out of the Temple by evill spirits . 98 A Monk adjures by vertue of the holy and undivided Trinity , spirits appearing like troops of armed men , to tell what they were . 99 A Ghost appeared to Cicero his Nurse . 100 The Prognosticks of the death of the Emperour Annius Tacitus . 101 Constantius the Emperour his strange visions . 102 Marcellus the Bishop by earnest prayer repelled the Magick of the Devill . 103 An innumerable company of spectralls amongst the Pilappii . 104 A noble Gentleman of Bavaria grieved for the death of his Wife , she appeared to him . 105 Bruno Bishop of Herbipolis , his Vision before his sudden death . 106 The Devill in shape of a Monk walks in the Mountains of Bohemia . 107 A Fisherman taking a Sea-Monster of the shape of a beautifull woman , married her , and had a child by her , 108 A Satanical phantasm by the Devil in form of an Hare in the sight of Luther , 109 Martin Luther his tale at a Supper , 110 The bodies of dead men entred by Devils , 111 An innocent Fool brought an Infant safe out of the company of a multitude of Devils . 112 A Bird melodiously singing adjured in the name of Christ , confesseth herself a spirit , 113 Two noble men long before dead , appeared to Nicolaus Amsdorffius Bishop of Ciz , when he was a Priest at Maidenburg , 114 In the year 1545. an evill spirit stragled about the City Rotwill . 115 The Devill comes in shape of a man desiring a Priest to take his confession , 116 The Devill appearing to a good old man upon his death-bed , was driven away by a Text of Scripture , 117 A Doctour of Divinity of Lower-Germany caught up by the Devill on horsback , then into the Ayre , whence he was cast down ; 118 In the lower Germany , a Monster of the bignesse of a man formed like a Dog , 119 The Devill in form of a servant waits upon a nobleman who lived by plundering , 120 Luther's relation of certain Monks , their imploying the Devill in the Kitchin of their Monastery , 121 Crescentius the Popes Nuncio in the Councill of Trent , his Vision . 122 Spectralls after the death of a rich Epicure at Haberstade , 123 In the year 1559. in Marhia appeared spirits in form of men without heads , reaping corn , 124 A notable Vision near Spira in the year 1530 , on the 18th , 19th , and 20th , of July , 125 Magdalena Crucia Hispania , of the chief City of all Corduba , Boetica , married her self to the Devill , whereby she performed wonders , 127 The Devill appeared to a Clown to help him perform his Lords unreasonable command , 128 The dead Husband of a Kins-woman to Phillip Melancthon , appeared to her , 129 In the year 1555. a Spectrum appeared at Brunsviga , in the Village of Gehern , 130 Stephen Hubener a rich Citizen of Trawtenaw in Bohemia , his body after death entred into by the Devill , 131 The Devill in likenesse of a man , enticing many children , stole them away from Hammel , 132 The Devill appearing , pretending himself the spirit of a deceased man , 133 The Devill appearing in form of a dead man , and his appearing to a maid , seeking commerce with her . 134 A maid possessed by the devill , Prophesyeth , 135 A man troubled with the Worms , spoke Dutch , a language utterly unknown to him , whereof being cured by a Physitian , he was not able to speak a word of that language , 136 Exorcisms for the dispossessing of the devill , 137 The devill speaks in a Maid possest , 138 In the Wildernesse of Tingut the voyces of devils are heard , 139 The devill speaks out of a Crow , 140 The devil disputed with Hieronymus Cardanus , 141 The devill out of a Crow predicted things to come , 142 A most certain argument to detect one possessed , 143 In the time of Agyropolis Emperour of Rome a miserable dolefull noise was heard at the bottome of the Fountain Curena . 144 Calligraphus of Alexandria his Vision , 145 Hircanus Captain of the Jews had news by Oracle from the high Priest of his Sons victory , 146 A strange prodigy , 147 Cornelius of Patavia , an Augur , 148 One and the self-same day , a day of Trophies and fame too , in places distant 2500. miles , 149 Sosipatra of Alexandria wrapt suddenly by a fury , 150 An Aegyptian Pilot as he was sailing to Rome , heard an unknown voice , which called him by his name . 151 Monabazus King of the Adiabenians , heard a voice as he lay in his Bed , 152 A prediction to Nicephorus Phaeus the Emperour , 153 A Prodigious voice called aloud to Opicinius Cacia Novaria , 154 A confused murmure mixed with laughing , heard in the Theatre before Neroes death , 155 A voice crying Oh , oh , oh , oh , oh , in Eupilus Lake , 156 Hircanus Captain of the Jews , his vision , 157 A voice to a vulgar man foretelling the approach of the French against the Tribunitian souldiers , 158 A voice rebuking Lycurgus , 159 A voice calling to Cassius , and others , conspiring against Caligula , 160 Pertharis , King Arithpertus his Son , warned by an unknown voice . 161 Chostilius Maucius Consull , going into Spain , heard a voice sounding in his ear , stay Maucius . 162 The Devil was heard to cry aloud through the Temple , I have made this day quarrelsome , 163 Constans the Emperour , his death divulged by a voice in the Ayre far from the place where he died , 164 Alchymists mocked by the Devil , 165 The Devil seizeth upon a souldier who defrauded the poor , 166 A young man delivered from the Devill who haunted him in form of a Woman ; by fasting and prayer . 167 A melancholly maid fancying her self haunted with a Ghost , cured by Physick , 168 A Monk of the Abbey K●etchtenstine , an upright person , tortured with a Ghost , 169 One Brugus a woman , troubled with an evill Genius . 170 Judith driven to Convulsion fits by the Devill , 171 Helena in a village called Loes near Auden●ovia haunted with a Devill , 172 The Nuns of Ventetus in the County of Horn cruelly handled by an evil spirit , 173 The Virgins of the Monastery of Nazareth haunted with Devills , 174 A virgin of the Nunnery of Saint Bridget being mad , was mounted up into the Ayre by the Devill and strangled , 175 The Devill playing melodiously upon an Harp at the Nunnery of Neognagus , 176 The Devill in shape of a Dog at a Colledge in the Coloniensian Province , 177 The Nuns of the Kentorpian Monastery infested by the Devill , 178 John Fernelius his relation in his second book of Occult causes , 179 The Town of Schiltach in Germany set on fire by a Witch , 180 A maid dispossest of the Devill by the prayers of the Church , 181 A Fishermans daughter at Urcad in Franckford , possest with the Devill , 182 A Smiths daughter near Joakims valley possest with the Devill , 183 The dead corps of a rich man entred into by the Devill at Trawtenaw in Bohemia , 184 A Priests daughter tormented by the Devil , 185 Bodinus his relation of Boyes and Girls , possessed , 186 John Vierus his relation in his fifth Book , of a maid possessed with the Devill , 187 The Lady Rosse from the eighth year of her age bound with an Evill spirit , 188 The Brachman Philosopher of India , 189 Families in Africa who bewitch by immoderate praise , 190 Wizards at Rhodus , 191 Ephesian characters , 192 Magicall Women banished to Wildernesses , 193 The Northern Botnici Zappi and Finnones Magitians , 194 Zoroastes King of the Bactrians thought to have found out the Art of Magick , 195 Hecate sprung from Perses , her cruelty and immanity , 196 Pasetis Farthing , a Proverb , 197 Pythagoras his magicall whispering , 198 Simon Samaritanus his wonderfull arts , 199 In Galeotide a man who did wonders , 200 Apollonius Tyanaeus the Philosopher , 201 Sedetins a Jewish Physitian , 202 A Princesse a notable Witch . 203 A woman strangled and devoured a boy , 204 Iohn Fernelius his strange relation , 205 Facius Cardanus had an aeriall devill to his familiar , 206 James Jodoci had a ring wherein he thought the devil was tyed by exorcisms , 207 Margaret the daughter of Iohn Vemerus of Eslingensis had her belly swelled to an immense greatnesse by her Mothers means being a Witch , 208 The devill appearing in the shape of a man , calling himself Moses , deluded many Iews , 209 Archus an Indian Wiseman , 210 Apollonius his prediction , 211 Iamblicus returning from sacrifices , 212 Govarus King of Norvegia skillfull in the Art of divination , 213 A relation how Magicians teach Husbands to make their wives hate Adultery , 214 Philometor his using Magicall verses , 215 Crata Regneri the wife of a Danish Champion , a Witch , 216 Clerus Sethus enticed a virgin by a Persian Apple , 217 Cajanus by Magick could transform himself into the shape of any beast , 218 Italian Women lethargized mens minds by some kinds of meat , 219 In Prussia , Livonia , and Lituania a great number of Witches , 220 A Witch foretold the issue of the battle 'twixt Uratislaus Prince of Luca , and Grecomislaus Prince of Bohemia , 221 Apollonius Thioneus his strange cures , 222 Magicall Inchantments , 223 Witches by the black art afflicted Duffus King of the Scots , 224 Utolfus chief Ruler of the Helsingians , 225 The Lappones and Finni their manner of revenge , 226 Johannes Galleacius by Magick disabled to perform conjugal rights , 227 Pythagoras seen at Criton and Metapontus the same hour , 228 Apollonius vanished out of the custody he was under , 229 Jamblicus , praying , lift up from the ground , 230 Oddo Danicus a Pyrat , roved up and down the Sea without a Ship , 231 Othnius by Magick brought Hadingus King of Denmark , through a great part of the Sea , on horseback , 232 Thespetion his incantations , 233 The Image of Jupiter made by Magick to utter Oracles , 234 Appion , with the hearb Cynocephalea prevails against all manner of Witchcrafts , 236 The ghost of Achilles presents it self to Apolonius Tyanaeus , 237 Jamblicus raiseth out of Bathes two in the form of beautifull young men , 238 A phantasm wrought by the Devil , 239 A notable Prodigie , 240 The Bulgari use Magical devices , 241 The Hunni use inchantments , 242 Aquinus Prince of Norway useth inchantments , 243 The Wood - Finni or Tores , 244 The Magick-Vesture called Indusium , 245 An inchanted Ensign , 246 Inchanted verses , 247 Empedocles the Magitian his verses concerning himself , 248 The Magick Idolatry of the Persici , 249 Theti Magitians allay tempest by sacrifices , 250 Inspired Persians walk upon burning coals , 251 A Virgin at Rome accused of incest , clears her innocence by prayers , 252 Armiplus an Aegyptian Magitian , 253 A Northern people called Finni , sell winds to Merchants , 254 Wicked blasphemous Priests , 255 Near Elton Pagum , a spirit that vexed travellers , 256 Pelopsin an Olympick Charrioter his inchantment , 257 Pythagoras made tame a savage Bear , 258 Apollonius Tyancus his expelling of Serpents , 259 The Abrathimins their Magitians called Brachmans , 260 Fishers of Rotterdam deluded by Witchcraft , 261 Pasetus by famous for his skill in Magick , 262 Numa the Roman King , 263 William Earl of Holland made King , 264 The Pythagorian sport by a Looking-glasse , 265 A Chevalier swallowes a sharp dart , 266 Philumena the Harlot of Apelles the Heretick , 267 Magitians come out of Egypt to Byzantium , to shew their art , 268 Wonderful tricks shewed by some of them for money , by others for ostentation , 269 Michael Sicidites , Magnus Manuel Comnenus being Emperour , would allow no such Sights . 270 Gregory the seventh his Miracles , 271 In the cave of an Ile belonging to the Ostrogothians strange Inchantments , 272 Antonius Heliogabalus his Magicall inchantments , 273 The Emperour Atrian when he understood by Magick , that one whose name begun with Theta , should succeed him in the Empire , commanded all to be slain whose names begun with that letter , 274 Andronicus Comnenus Tyrannus consulteth a Magitian , 275 Euphrosina Wife of Alexius Angelus the Emperour , gave up her mind to divinations , 276 Theotecnus of Athens , an Inchanter , and cruel persecutoe of Christians , 277 Jason's Enterprize with fifty four more young gallants . 278 Johannes Teutonicus by Magicall art causeth Spectrum to appear . 279 An Arabian after drinking Cocks-blood , conjured an East wind for three dayes , 280 A young gallant of the Town of Gaza consulteth Magitians for the obtaining of a Ladies love with whom he was enamoured , 281 Demetrius Spartanus deludes the people of Rome by his Magick , for which he is worthily punish'd , 282 A Maid of sixteen years of age possessed with a Devil , 283 Cardanus his Relation out of his fifteenth book , of one possessed with a Devill , 284 Vierus his strange relation of a Maid bewitched , 285 His wonderfull relation of an Husbandman bewitched , 286 Fulgosus his miraculous report of a religious man , 287 Boccatius a noble Lombard , 288 Johannes Baptist . Port. Neapolitan , his relation of a Witch , 289 Jarcka his gift to Apollonius Tyaneus , 290 Witches by giving men cheese , turn'd them into beasts , 291 Witches transforming men into beasts , sell them to Merchants , 292 Michael Verdunus and Peter Burgottus contract with the Devil , 293 An horrible Earthquake in Norway , in the year 1348. 294. A Bull charmed with Magical incantations , 295 A Virgin of Bononia conversant with men two years after her death , 296 A studious young man of Sfordia inamoured of a Virgin , 297 Andreas an Italian , a notable Satanical jugler , 298 A dunghill Cock divines , 299 John Faustus carried about with him an evil spirit in shape of a dog , 300 The Devil comes to Frederick of Austria , being prisoner in a Castle near Naburg , offering to set him free , but he drives the devil away by the sign of the Cross , 301 John an Almain Priest at Haberstadium , a Magitian , 302 A Magitian who cut off his servants head , uniting it to his body again , 303 Enchantresses who desired and endeavoured to destroy the fruits of the earth , 304 A Magitian of a Neighbour Town of Ahena , 305 Martin Luther his tale of his Mothers being vexed with an Inchantress , 306 Without the permission of God the Devil can hurt no man , 307 Pope Alexander a Magitian , 308 Of a Virgin , who instead of tears wept drops of blood , 309 A Magitian being hanged vanished away , and a bundle of straw remained in his stead , 310 How to arm our selves against the power of the devil , 311 Of the commixtion and commerce of the devil with Witches , 312 A Witch useth means to seduce a chaste Virgin to lie with the devil , 313 A young Virgin signing her self with the sign of the Cross , driveth away devils , 314 A woman prostitutes her self to the devil , 315 In the Brixiensian Diocess , a young Wife bewitched to death , 316 A young Noble-man deprived by Witchcraft of natural strength to beget children , 317 Devils appear in form of young gallants , 318 A Priest who formerly thought there was no Witches bewitched , 319 Barrenness in a family by Witchcraft , 320 A Mid-wife a Witch , 321 A poor Labourer set upon by Gentlewomen Witches in the shape of Cats , which he grievously hurt , 322 A woman to perpetrate her malice , contracteth with the Devil , 323 A woman afflicted with a Leprosie by witchcraft , 324 A Witch infects an hangman with Leprosie , 325 Inchantments hid under the threshold of a door , 326 A woman by constant and fervent prayers to Almighty God , delivered from Witchcraft , 327 Witches devote their Children to the Devil , 328 Witches make it rain , hail , or cause a tempest at their pleasure , by the power of the devil , 329 A Witch causeth loathsome stinks , to the terrour of her apprehenders , 330 A Witch being to be hang'd , spits upon the face of the hang-man , whereupon he fell down dead , 331 The History of Job evidenceth the power of the devil , 332 They who get unjustly , labour for the devil , 333 A Witch cures a woman afflicted with sickness , by praying to the devil , 334 Witchcraft by Spells , and using of a sieve , 335 Two verses out of the Psalms being pronounced , no Butter will be produced by art , 336 Ring-Magick , by putting a ring upon a bowl of water , 337 Rod-magick . 338 Amasis King of Egypt so bound by Magick , that he could not perform Nuptial rights to his Wife Laodice , 339 Witchcraft performed by tying of a knot many wayes , 340 A woman accuseth a Witch for binding her Husband , that he could not perform marriage rites , 341 It passeth the power of the Devil to bind men from eating or drinking , by intercepting the power of their stomach , 342 Insulanus Lord of the Novallians , desirous to know the number of his dayes , 343 John Charterius an Historiographer , and Guilhelm a Doctor of Sorbon , ●emned for Sorcery . 344 A ●naus Witchcraft detected by her husband . 345 A great Lady of Lugdunum , her Witchcraft discovered by her stallion , 346 A Nobleman of Maldunum , who for curiosities sake went amongst Witches , 347 A woman accused of Witchcraft by her Husband , 348 A great company of Witches vanished away by a young maids calling upon God , who was seduced to their society , 346 The devill obligeth witches by an oath to renounce God , 350 The devill seated upon a Throne , 351 The devill lyeth as men use to do with Women , with a Witch . 352 Confessions of Witches . 353 Witches by their Husbands taken in the manner with the devill , 354 A Noblewoman of Spain seduced by a witch , had to do with the devil at eighteen years of age , 355 A whole family bewitched to madnesse , 356 A Woman by Magick cures Feavers , 357 A Witch counterfeits holinesse , 358 A Witch who had bewitched a man , could not cure him again though she earnestly endeavoured it , 359 A Witch cureth the Horse of a Nobleman , and transfers the Horses disease to a servant , 360 A Magitian promised to transfer the disease of the father to his sucking Infant , 361 A witch commanded by a Judge to touch a woman whom she had bewitched , falls down dead , 362 A Magitian bidding a man sick of a Feaver , give it his enemy , he answering he had not any , but transferring it to the Witch , he died , and the sick man recovered , 363 A great number of Witches burned for Witch-craft , 364 A disease which comes to a man by a naturall cause , and not by witchcraft , cannot be cured by Magick . 365 A house troubled with an evill spirit , 366 A spirit in shape of a horse , kills twelve men , 367 The treasure Arcolius near Lutetia discovered by Magick , 368 A Lawyer and his companions seeking by Conjurations for treasure , are affrighted by spirits from their enterprise , 369 Satan deludes many by binding fast their eyes , 370 A Witch who enfeebled an Horse by witchcraft , 371 A way to free Cattle from sorcery by using a sieve , 372 Witchcraft , 373 A Mason tormented by Witchcraft , 374 White witches or those who cure and deliver from harm , 375 A Witch cures a sick woman whom she had bewitched , 376 A Sorcerer of Flanders . 377 A Bishop bewitched , 378 Triscalanus a witch whom the King of France pardoneth , confesseth the way by which sorceries are conveyed , 379 Satan enters a man mortally wounded , 380 A Butcher discovers many witches in a Wood in the night . 381 The confession of three witches who were condemned to dye for witchcrafts which they had committed , 382 The Sorcerers of Potezana their confession , 383 The confession of a Witch at Biturgum , 384 The confession of a Witch who could not rest unlesse she did some evil every day , 385 The Devills declare what is done in divers Nations at a convention , 386 There is no meeting of Witches and Devills without dancing , 387 A witch anointing her self , lyes void of sense for three hours after , which returning to her body , relates things from divers Countreys . 388 A witch departs from her body for a whole night to the convention of Devills and witches , and her spirit returns to her body in the morning , 389 The Devill in form of a great Hee-goat adored by Witches , 390 The admirable judgment of seven Magitians , 391 Baro of Razii who was condemned for using Magick , his confession . 392 A most diabolicall bloudy Mid-wife , 393 Cazereis a cursed Witch of Tholossa , 394 A Magician who upon a sudden oftentimes flew , 395 Articles against Aegidius Garnerius , whereof he was accused and Convicted , 396 Peter Burgottus , and Michael Verdunus , their confessing their sacrificing to the Devill , 397 A Witch taking the form of a Wolf , wounded with an arrow , 398 Witches in the forms of Wolves and Cats , 399 The Lappi sell calms and storms , 400 A Jew who at any time when he pleased could transform himself . 401 Nothing more clear by History , then that many have been transformed into beasts , 402 An English Souldier at Cyprus turned into an Asse by a Witch , 403 A dialogue betwixt a stage-player and an Asse in Aegypt , 404 Two witches turn men into beasts , transform a Player into an Asse , 405 Atheisticall men turned into Asses , 406 Witches raise lightnings , storms , and tempests , 407 How a witch caused a storm , 408 How some wicked Priests caused showers , 409 How witches kill Cattle , 410 Children killed in the wombs of their Mothers by witches , 411 A cursed witch Christneth two Toads . 412 Witches with a powder kill Hearbs , 413 A witch who by his voice could kill men . 414 The Devil teacheth a Conjurer to shoot darts at a crucifix , 415 An Hermophrodite a Witch attached , discovers the conjuration , conventicles , and diabolical acts of Witches , 416 A Witch at Laodunum who debilitated , and screwed men awry , and destroyed beasts and fruit , 417 A Conjurer in the sight of the people flying up towards Heaven , snatch'd his Wife with him , laying hold on him , and a Maid also who stood by them , to the great wonder of the amazed people , who beheld them wavering in the Ayr , 418 The Table to the Second Book , being of Oracles , Prophecies , &c. The severall heads are to be found by the figures in the Margin . THe counsel which Telephus receives from the Oracle at Delphos for cure of his wound , 1 Croesus King of the Lydians consults the Oracle at Delphos , for the cure of his son being dumb . 2 The Minyae , the Plague raging upon man and beast , consult the Oracle . 3 Atheniensis son of Craterus King of the Persians , consulting the Oracle , was told , That he should kill his own father , 4 Oedipus kills his father according to the prediction of the Oracle . 5 The strange death of Eumelus King of the Bosphorean Cymerians , 6 Cyrus King of the Persians , consults Orpheus his head at Lesbos , 7 Polycrates the Samian Tyrant consults the Oracle at Delphos , 8 Great slaugter to happen revealed to Julius Caesar , by evident and wonderful Prodigies . 9 Titus the Emperour his death foretold by the Oracle . 10 Mauritianus the son of Justinianus the Emperour being slain by the Goths , the Oracle was fulfilled , 11 Manuel Comnenus after he had reigned 38 years excepting 3 moneths , hoping to prolong his life , put himself into Monastical habit . 12 Polycrates the Theban consults the Oracle at Delphos for the finding of treasure , 13 Psameticus encouraged by the Oracle , gains the King of Egypt , 14 Manuel Comnenus Emperour , nameth his son Alexius , in observance of the Oracles doubtful speech . 15 Boetia being spoyled , those of that Countrey who escaped , run to the Oracle , 16 The Teucri Cretensians seek themselves new habitations , by the advice of the Oracle , 17 The Phrygians carried by Aeneas their Captain into the Lawrel field , were not willing to go any further , but hearkned to the Oracle , 18 The prediction of the Oracle at Delphos to the Lacedemonians , 19 Codrus King of the Athenians , in observance of the Oracle , voluntarily sacrificed himself for the safety of his people . 20 The Oracle predicteth the overthrow of the Athenians by the Persians , 21 Valerius Torquatus swallowed up by the ground , in which place an Altar is built according to the advice of the Oracle , 22 In the Cimbrick Warr the goddess , mother of great Idaea , declared victory to the Romans , 23 The Oracle at Delphos declares victory to the Romans against the Vientians , 24 The Dorienses obeying the command of the Oracle , got Elea , 25 The Oracle's advice to the Lacedemonians , how to overcome the Tegeans , 26 An Oracle given out in the time of Tiberius Emperour of Rome , 27 The Devil speaketh in the Idol of Zemus , 28 An Oracle given to the Ancestors of Sardanapalus . 29 An Oracle given to the Poet Hesiod . 30 Epaminondas his charge from the Oracle at Delphos . 31 The Oracle given to Cambyses the Persian King. 32 Pythia predicteth the death of Philip King of Macedon , 33 The doubtful Oracle given him at Delphos , 34 Aescylus the Athenian tragick Poet , his death foretold by the Oracle . 35 Daphidas the Sophister Ironically consults the Oracle at Delphos . 36 Dionysius senior , Tyrant of Syracusa , acted a Tragedy to the Athenians in their Bachanalian feasts . 37 Fatal necessity unavoidable , 38 Hannibal the famous Carthaginian Captain , his death predicted by the Oracle . 39 Appius Claudius consults the Oracle , 40 The Antianaean Oracles their advice to C. Caligula , 41 Parhonius foretold by the Oracle to succeed in the Empire , 42 A Shepherd , laid down by Orpheus his Tomb , falling asleep , chants forth Orpheus his verses in a sweet tone , 43 The Scythian Islanders send the tenth of their treasures they get out of the silver and gold Mines , yearly to Apollo at Delphos , 44 An aequivocal Oracle given to the Messanensians , 45 The answer of the Oracle at Delphos to the Phocenses , 46 The Lacedemonians consult Pythia , 47 Cleomenes King of the Spartans , consults the Oracle at Delphos , 48 Philomelus having taken the Delphick Oracle compells Pythia to tell him somewhat of future events , 49 The Oracle's answer to Croesus at Delphos , 50 Arcesilaus being driven from his Kingdome , sent to Delphos , to consult the Oracle , 51 Nero the Emperour , warned by Mathematicians , that the ruine of the Empire was portended by the Stars . 52 Xerxes the son of Darius finds an Urn , 53 Silvester the Pope reported to have obtained the Popedome by evils works , 54 Whas encouragement the Aeginetians received by the Oracle at Delphos to Warr , 55 The wisdom of the Persian Magies , 56 An huge beard groweth upon the chin of the Priest of Minerva at Pedesensia , upon a sudden , immediately before a diverse fortune seizeth upon the people , 57 Beleses a Chaldean encourageth Arabes General of the Medes , to invade the Babylonians , 58 Thales the Milesian discovers the plenty one year , and scarcity another , by the rising of the seven Stars , 59 Boeotius the son of a common cryer , his fortune told by a Chaldean , 60 The birth-day of the Emperour Augustus , observed , 61 Scribonius the Mathematitian , 62 Tiberius Caesar makes use of Thrasillus , a cunning Chaldean , 63 Claudius the Emperour predicteth the time of his own death , 64 An Astronomer foretold Nero his being Emperour , and his killing his Mother at the time of his birth , 65 Ascletario a Mathematician , foretelleth his own death . 66 Domitian the Emperour , superstitiously given to Mathematical predictions , 67 Hadrian the Emperour , an excellent Astronomer , 68 Septimius Severus Pertinax a skilfull Mathematician , 69 A Midwife of Constantinople at the birth of Ablabius , foretells his being Praetor , 70 Two Jews , Astrologers , promise Zira Prince of the Arabians Empire , and long life , if he would demolish the Christian Temples and Images of Saints , 71 The advice of John , an Astronomer and Magitian to Lucapenus the Roman Emperour , 72 Nicolas son to Guido Earl of Patavia , predicted pernition to his Countrey , by Jambonus Andreas , an Astrologian , 73 Guido Bonatus foretold the Earl of Mountferrat , that he should receive a wound in his Hip , by a salley which he should make the day before the Calends of May , 74 Antiochus Tibertus foretells Guidon , that he should be killed by his intimate friend , upon suspition of Infidelity , 75 Petrus Leonius , a dextrous Astronomer , discovered , by his Art , that sudden death was portended to him by water , 76 Predictions by Bartholomeus Coclecles , an excellent Physiognomist , 77 An Astrologer foretells Rodulphus the Haspurgensian Earl his being Emperour , 78 The Mathematitians predicted Sfortia his high Empire , 79 Braccius the Montenensian Duke , seeing the body of his Enemy Sfortia drowned , praised him with exquisite Encomiums , 80 Henry a Bohemian an Astronomer , his predictions , 81 Basil a Southsayer foretells the death of Alexander Medices Duke of Florence , 82 John Liechtenberg his prediction , 83 The tenth day of September fatall to Peter Alois , 84 Brazen tables wherein was engraven a prediction , That the Grecians were to overcome the Persians , 85 A wonderful thing in the second Carthaginian War , 86 Verses found in a table of stone , when the walls of Chalcedon were made equal with the ground , 87 A table of stone found in the bank of the River Scirtus , with Hierogliphical Egyptian letters written on it , 88 Chaldeans foretell Alexander's danger if he went to Babylon , 89 What Aretas King of the Persians gathered by Southsayings , 90 Apollonius an Egyptian foretold the death of Caius Caligula the Emperour , 91 Apollonius foretold Cilix his slaughter , 92 Larginus Proclus foretells the death of Domitian the Emperour , 93 The death of Constance discovered by a Souldier , observing the intrals of beasts and birds . 94 Alexander Severus Emperour , desiring to begin his speech to his Souldiers with a lucky word , Fortune brought him one clean contrary . 95 A woman meeting the two Maximines in the Market-place , falls dead , 96 Dioclesian his being Emperour is foretold by a Woman , 97 Marian a most wise Earl his predictions , 98 A Soothsayers prediction to Agilulph Duke of the City Taurina , 99 Antonine his prediction to his Schollers , 100 Remex a Rhodian , his prediction , 101 An old Proverb in Carthage , 102 Spartan guests ravish the daughters of Scedasus . 103 The Speech of a Magitian of Egypt to Anthonie , 104 The Roman Captains forbid to go with weapons beyond Ctesiphon , by reason of an ancient Prophesie , 105 Sybill her Prophecie of the destruction of Antichrist , 106 The god Ammon answereth the Tementes , 107 Sybill foretells the warlike glory of the Macedons , 108 A Child having teeth speaketh the same day in which he is born . 109 A Child within twenty four hours of its birth spoke and made signs with its hands , 110 A Syrian seeing a Ship running with full sayles , foretold it should be sunk , 111 Phericides foretold an earthquake within three dayes , 112 The answer which the Oracle at Delphos gave to Glaucus enquiring counsell concerning unjustly deteyned money , 113 Alphonsus King of Arragon besieging Neopolis , had the taking thereof foretold him by a man of a reverend aspect , 114 Women who guessed at things to come , by whirl-pools and noyse of Waters , 115 Abaris of Seuthias a divine of the Hyberboreans , 116 Aedesius the son of Chrysanthus had a body so nimble that it exceeded humane belief . 117 Agias divined unto Lysander that he should conquer the name of the Athenians . 118 Philumena a Soothsaying maid , 119 Saint Augustine reports of Algibertus , that he knew all secrets , 120 Basilacius a man of an unaccustomed life a fortune-teller . 121 Merlin begotten by a spirit called Incubus , and a Brittish Noblewoman , foretold many things to come , 122 An unclean spirit having possessed Jacoba , speaks in her , 123 A notable Impostor of Peter Brabantius who as oft as he pleased spoke from the bottome of his belly without moving his lips . 124 Amphiarus a soothsayer , by the gaping of the earth swallowed up , with his Chariot and Horses , 125 Actius Navius a shepheard boy , a soothsayer , 126 Posthumus the Sooth-sayer , 127 Spurina foretells to Julius Caesar his danger of being killed . 128 A German Prophesyeth to Agrippa thou prisoner , his deliverance , and future prosperity , 129 The Adelittans and Almogonens divine from the flying of Birds , and meeting of Wild beasts , 130 Alexander the Emperour given to riot and Magick , 131 Simeon Duke of the Bulgarians . 132 An Idoll built by Mahomet , whereunto a legion of Devills are ingaged by Magick , to which Christians cannot come without danger , 133 The manner how the Biarmians , Bothynians , Finlanders , divine , 134 How Jannes the master of Theophilus the Emperour , foretold things to come , 135 Apollonius the Emperour slain at Rome by Stephen according as Apollonius spoke in an extasy at the instant of his death at Ephesus . 136 Stephen the Hagio-Christophorite , knew from the Devill by Sethus a Magitian , that destruction hanged over the head of Andronicus Comnenus , 137 William King of the Romans dying unfortunately and suddenly , was buried in a Tomb in Frisia , which had stood long beautifyed , without any man buried , because it was Prophesyed that a King of the Romans should be laid therein , 138 Two brothers not knowing one another , kill each other as a soothsayer foretold them , 139 Sigthune King of Swethland as he sacrificed , understood that by fatall necessity , he was to die by Gold , 140 Two Snakes found in the bed of Sempronius Gracchus . 141 The Soothsayers answer to Marcellinus , 142 Agigulph a Soothsayer , counsells Antharis King of the Longobards , to take Tolinda the Virgin to Wife , 143 Batabaces Priest of the great mother Idea , fore-shew's a great victory to the people of Rome , 144 A Madman from Bellona , shews to L. Sylla , that he should obtain the palm of conquest , 145 The builders of Ephesus consult the Oracle for direction where to erect it , 146 The Locrians wooden Dog , 147 Melanthus a banished man from his countrey , received an Oracle , 148 The Oracle Apollo Pythius directs Pausanias where to build Byzantium , 149 A Sow that had Pigs , made a divination to the Trojans of building a City , 150 Tarquinius Superbus his founding the Temple of Jupiter , Iuno , and Minerva , 151 Alexander a Priest of Minerva , Prophesies to Alexander that he shall be a Conquerour , 152 The interpretation of a divination by Calchas a Prophet , 153 Aristander the diviner , his interpretation of a Crow's flying when Alexander the Great assaulted Gaza . 154 A Magpy sits on the head of Coelius Pontius declaring the Law , 155 At Alexander the great his expedition into Asia , a Cyprus Tree sweateth , 156 The Siracusians besieged , perform solemn rights to Hercules . 157 Prodigies appear when Lucius Sylla went with an army to the Sociall war , 158 The Hilt of P. Scipio Africanus his Sword springs with bloud , 159 A Ram with one Horn sprung out of the middle of his forehead , brought to Pericles . 160 The Chaldean Prophets foretel the translation of the Persian Empire to the Macedonians . 161 The Buckler of Maximinus the father set on fire by the Sun , and his spear struck by a Thunderbolt , 162 A Martin flying amongst a Navy of Ships , lighted upon the very top of the Stern of the Ship wherein Dion was , 163 An Eagle snatcheth a spear from one of the guard of Dion wherewith sublimely mounting , at length she let it fall into the deep , 164 The suburbs of Sardis filled with Snakes , which the Horse of Croesus King of the Lydians going to Grasse , devours , 165 The Sacrifices offered by Dionysius the younger to the gods , portend great prodigies , 166 Tarquinius Superbus his dream , 167 Strange sights appear to Hippocrates the most valiant Duke of Athens , 168 Statues sweat , with divers other formidable prodigies , 169 The prodigious return of a child almost born , to his Mothers belly again , 170 Archelaus Tetrarch of Judaea and Idumea , his dream , 171 The Ensign of Barnabas , Lievtenant-Governour , shattered with a Thunderbolt . 172 Zeno the Emperour flees to a little Castle upon an Hill called Constantinople , 173 Frederick the second told by one who had a familiar spirit , That he should die at the Florentine field , 174 Adelheida , a Lady of the noble blood of the Tuscans , of so high a wit , by observing the Heavens and Stars , that she foresaw things to come , 175 A fortune-teller's prediction to Machabaeus King of the Scots , 176 Antonius of Leva animates Charls the fifth , Emperour , to war upon France , 177 A Soothsayer's prediction to Amilcarus Duke of the Carthaginians , 178 The Velitri consult an Oracle , 179 Hadrianus Cornetanus Cardinal , conceives hope of obtaining the Papacy by the Oracle of a Fortune-telling woman , 180 Demophon's advice to Alexander , given from his observations in Augury ; 181 A certain Syrian whose name was Eunus , who delighted in Magical enchantments , 182 Megistas Arcanas his Prophecy , 183 Domitian the Emperour commands Ascletario to be burnt , and Larginus Proclus to be hang'd , for that they foretold the day of his death , 184 Perusinus the greatest Magitian of al Italy , 185 The Table of Dreams , Visions , Revelations , &c. The severall heads are to be sound by the figures in the Margin . JUpiter sendeth a dream to Agamemnon , 1 Cyrus King of Persia his dream , 2 Socrates foresaw in his dreams , that his Scholler Plato would be an excellent Orator and Philosopher , 3 Hippocrates his dream , 4 Alexander descended from Hercules by Carinus , and from Aeacus on his Mothers side , by Neoptolemus ; his dream , 5 Sophocles his dream . 6 Aeneas Seneca his dream , the night after he undertook the Tutorship of Seneca , 7 Fudemus a Cyprian his dream , 8 Aspatia the daughter of Hermotimus , her dream . 9 The Mother of a certain Souldier , her dream . 10 Aesculapius of Athens his prescription by Oracle to Plutarch an Athenian , 11 Themistocles his Vision . 12 Lucullus going to Hellespont , his Vision , 13 Marcorius , a Physitian of Augustus Caesar , his dream . 14 Laodice the Wife of Seleucus , her dream , 15 Publius Decius , Tribune of the Roman Souldiers , his dream . 16 Gracchus , brother of Tyberius his dream , 17 Calphurnia , Wife of Julius Caesar , her vision predicting his death , 18 Cornelius his foresight of his death , 19 A beholder of Playes , his dream , 20 Great Sfortia his dream , 21 Malgepa , an Archer to Galeacius Sfortia , his dream . 22 Mark-Anthonie Taurell , Duke of Guastella his dream , 23 Horace Perusine , servant of Alexander Medices Duke of the Florentines , his dream , 24 Baptista & Cardanum his Vision , with a voyce speaking to him at the instant of his Mothers death , she dying far distant from the place where he had this vision . 25 Ulysses his contrary dreams , 26 ●indarus a Lyrick Poet his dream , 27 Phail King of the Phocians , his dream , 28 Aristomenes King of the Messenians , his dream . 29 Alexander King of Macedonia , understood by a dream , that the right hand of Cassandra would prove mortal to him , 30 Alcibiades his dream , 31 King Croesus his Vision . 32 Polycrates daughter of a Tyrant of the Samians , her vision , 33 Verses presented unto Hipparchus , son of Pisistratus in his sleep , 34 The like dream had Simon of Athens , 35 Socrates his construction of a verse of Homer read unto him , 36 Aterius Rufus a Roman Knight , his vision , 37 Julius Caesar not long before he was murthered , seemed to himself in his sleep sometimes to fly above the clouds , sometimes to joyn his right hand to Jupiter , 38 Helius Cuma , one of Caesar's friends , his most fearful dream the night before his murther , 39 Nero affrighted with dreams and evident signs of things to come , 40 Galba the Emperour his dream a little before his death , 41 Domitian his dreams immediately before he was slain . 42 Anthonie Carocalla Emperour , his vision a little before he was murthered , 43 Himerea her vision , 44 Cicero his vision . 45 Quintus Catulus his vision , 46 Vespasian the Father , his Vision , 47 Julian his Vision the night before his being declared Emperour , 48 Stipo the Philosopher his vision , 49 Hippias the sonne of Pisisttratus his dream , 50 The Mother of Dionysius of Syracusa , her vision when she conceived him , 51 Astyages Cyrus his dreams , 52 Cyrus King of the Assyrians , his dream , 53 Antigonus his dream concerning Mithridates , 54 Arcea , Mother of Augustus Caesar , her Vision . 55 Octavius his dream concerning his son Octavius . 56 Vespasian his confidence of his sons succeeding him . 57 Adrian his vision before his being ordained Emperour , 58 Alexander's visions whilest he assaulted the City of Tyre , 59 Eumenes his wonderful vision , 60 The Priests of Proserpina their vision , 61 Hannibal Captain of the Carthaginians , his vision . 62 Amandatus , servant of Mardonius , his vision , 63 Xerxes his dreams . 64 The Spartans , Collicratidas being Captain , about to fight with the Athenians , the Soothsayers disswade them , 65 Pyrrhus King of the Epirots , his dream when he besieged Sparta . 66 Mithridates his vision , which foreshewed things to come . 67 Cneius Pompeius his vision before the Pharsalian fight . 68 Hecuba when she was great with child of Paris , her vision , 69 Cambyses King of the Persians , his vision . 70 Darius moves out of Susa , against Alexander , encouraged by a dream , 71 Domitian his dream , 72 Eziline , sirnamed Monk , a bloody Tyrant , his terrible Vision , 73 The Mother of Phalaris her vision , 74 Amilcar Captain of the Carthaginians , his dream falsly expounded , 75 Jupiter appears to T. Latinus , a man of the common people , 76 Changius first Emperor of the Tartars , his vision . 77 Juno appears to Hannibal Captain of the Carthaginians . 78 Valens the Emperour his vision , 79 Hippias son of Pisistratus , his vision , 80 Sabbacus King of the Aethiopians , his vision . 81 Sethon King of Egypt , Priest of Vulcan , his vision . 82 The Table of Mocks of the Devil , to strengthen the Idolatry of the Gentiles . THe power of Vesta , 1 Aeneas placeth houshold-gods , brought from Troy at Lavinium , 2 The Egyptians worship Isis for her Miracles , 3 In the Temple of Aesculapius amongst the Epidaurians , those who pray to the god sleeping , learn the reason of recovering health . 4 Aristides a Rhetorician of Smyrna , commanded by Aesculapius , 5 An Ensign speaketh with a low voyce , 6 A whale of an incredible bigness swimmeth to a bulwark in the Sea at Tyre , 7 The god Pan promiseth to ayd the Athenians in the fight at Marathon , 8 Strange Visions at Cyzicum , Minerva was seen in visions to many . 9 The Boetians their dream , when enslaved by the Thracians , 10 The King of the Spartans after the Argians were vanquished , sacrificeth in Juno's Temple , 11 The Image of victory which stood in Minerva's Temple , turns its back towards the door , 12 The Images of gods appear not onely in the night , but in the day , commanding every one to pray , 13 Before the demolishment of Troy , the fire in Minerva's Temple spares to burn the sacrifices , 14 Caesar Augustus his vision . 15 Ladened Ships could not arrive at Byzantium , 16 Olive-Trees dedicated to Pallas , 17 Aesculapius reported not to be born of the Nymph Coronis , but of an egg of a little Crow , 18 Jupiter's anger for Antonius Maximus his cruelty to his servant , 19 The Argonautes tossed with a Tempest , call upon Orpheus , 20 Thophinius and Agamedes build a Temple to Apollo . 21 C●oesus King of the Persians overcome by Cyrus , invocates Solon , 22 The Athenians received by Oracle , that they should invoke the North wind to help them . 23 A Vulcanian hillock near Agrigentum , 24 Romulus vows to build a Temple to Jupiter , 25 Numa Pompilius his devotion to Jupiter . 26 Tullius Hostilius vows to sacrifice 12 Samians to Mars . 27 Counterfeiting of piety , 28 A Miracle manifested about Claudius , 29 Adrian punished for his unjust shedding of blood , 30 The Oracle from Pythia to the Athenians , infected with the Plague . 31 Apollo answers the Grecians . 32 Hercules the son of Alcmena , offers sacrifice to Jupiter . 33 Aurelian the Emperour consults the Sibyllaean books , 34 The Persians spoyl all the Temples of the Greeks . 35 Without Cratonis , a Temple dedicated to Juno . 36 A great barrenness coming to Pelasgus , they devote the Spring to their gods , 37 A Miracle at the Rock of the Posidoniacorians . 38 Diana being angry sends a Calydonian Boar to destroy the grain in Oetolia , 39 A Miracle in Arcadia , 40 Glaucus the son of Sisiphns , 41 Hercules erects a magnificent Temple to Iolaus his Nephew . 42 Ciana kills her Father for deflowring her . 43 The Temple of Isis . 44 The Thebans their severity against those who violated their Religion . 45 Pentheus King of the Thebans , was torn in pieces by the Priestsesses of Bacchus , for abusing his father , 46 The Potilians extinct for abusing the consecrated things of Bacchus , 47 C. Terentius Varro Overseen of the Temples , 48 Hannibal and Himilco two Carthaginian Captains , command their Souldiers to cast down Monuments . 49 The Image of Pallas falls from Heaven , 50 The Athenians neglect their god , 51 The Captains of the Japignians take the Images out of the Temple , 52 The Aeginetae invading the Epidaurians , carry away the Olive-Tree Images of Damiae Auxesiae . 53 Artabarus a Persian , rushes into Neptune's Temple , and falleth upon his Image . 54 A Souldier of Scipio Africanus minor , attempteth to bereave the Image of Apollo of its golden Vestment . 55 Agamemnon smote a Goat with a dart near Diana her grove . 56 The Fish Pompilus in esteem with Neptune . 57 A certain man steals a piece of money out of the Temple of Apollo at Delphos , 58 Sambicus throwes down brazen Statues , and sells them . 59 Consecrated things taken out of the Temple to pay Souldiers , 60 Q. Fulvius Flaccus heavily punished for carrying Marble tiles which were to mend the Temple of Juno , to the Temple of warlike Fortune , 61 An horrible slaughter of the Persian comming with intent to spoyl the Temple at Delphos . 62 The Judgment which followed Theron King of the hither - Spain , upon his abolishing the Temple of Hercules , 63 The judgment which followed the Scythians for their spoyling the Temple of Venus in Urania , 64 The revenge which Alexander received for suffering his Souldiers to throng into the Temple of Ceres , 65 Pyrrhus his punishment for sacriledg , 66 The punishment of Himilco Prince of Carthage , for his spoyling of Temples , 67 The misery which befell Mithridates for his sacriledg , 68 The misery which befell the Graecians for their spoyling the Temple of Neptune , 69 Sparta shaken with frequent impulsions of the Earth , 70 Cytharoedes flyes with his stole to the Altar of Juno , 71 The Temple of warlike Neptune built by Trophimus and Agamedes , 72 The Temple of Jupiter Lycaeus in Arcadia , 73 The Temple of Eumenides dedicated by Orestes in Cenycaea , a City of Achaia . 74 The punishment of Erisichthon for cuting down the grove of Ceres , 75 The heavy Judgment which befell Cambyses King of Persia , and his Army , for burning the Oracle of Jupiter Ammon , 76 The destruction of the Persians , who burned the Temple of Ceres . 77 The sad event of revenge , 78 A Grove dedicated to Aesculapius at Coos , 79 The ceremonies which the Virgins dedicated to Diana used . 80 The ceremonies which the Boetians used the feast day of Mercury . 81 A Well , consecrated to the Vestal Virgins for the ceasing of the Pestilence . 82 Phalesius a private man buildeth the Temple of Aesculapius , 83 The god of Heliopolis , 84 A man blind from his birth receives his his sight by touching Adrian , 85 Ladices sendeth an Image to Venus at Cyrena , for recovering her husband , who was disabled to perform nuptiall rights , 86 Laodomia daugter of Pyrrhus , 87 A Goat offers it self a sacrifice to Jupiter , 88 The Temple of Ceres Micalessia , 89 The Temple of Pluto and Juno , the den of Charon , 90 The Temple of Aesculapius at Epidaurus , a City of Peloponnesus , 91 The Temple of Minerva Ilias , 92 The Temple of Hercules in the Beast-Market at Rome , 93 The Temple of Pallas at Methon , 94 Greece troubled with a drought , consults Pythia , 95 The Sepulchre of Aristomenes at Messene , a City in Achaia in Greece , 96 Apollo Libistinus at Pachinum , a Promontorie of Sicily , 97 The Chappel of Minerva before the Temple of Delphos , 98 The Sabine War waged against the Romans for ravishing the Virgins , 99 The Holy Sheep of the Sun , 100 The superstition of the Philippi inhabiting the furthest part of Scandinavia , 101 A Table of Satan's wonderfull impostures for establishing of the Idolatrous invocations of Saints departed this life ; contrary to the preaching of St. Paul , 2 Thess . 2. THe miraculous restauration of John Damascen his hand ( unjustly cut off by Theodosius the Emperor ) at the Image of the blessed Virgin Mary , 1 A Jew delivered from death , by calling upon the god of Sergius , 2 Many cured by the carrying of the dead body of the Virgin Levinua through part of Flanders , 3 Many recover health at the Sepulchre of Pope Martin , 4 One cured at the grave of St. Ladislaus King of Hungary , 5 The Bishop of Prague his finger cut off for the Faith of Christ and thrown into a River , shines in a Fishes belly , 6 Genarius of Beneventum , his head cut off for professing the Faith of Christ , 7 Valens the Emperour an Arrian , 8 The bodies of eleven thousand virgins , 9 John , a devout giver of Alms , 10 Conradus repents heartily of his sinnes , and doth penance , 11 The head of a dead man speaks , 12 How the Abbey of the King 's right hand , came to be so called , 13 The blessed Virgin Mary appears to St. Bruno , 14 Nicolaus sees the shape of the blessed Virgin and her Son in the ayr , on the very day wherein her Conception is celebrated , 15 St. Stephen the Martyr appears to Saroltha , the Wife of Grisa Duke of the Hungarians , 16 The Parents of Nicolas Tolentinates vow a pilgrimage to Barium , 17 Haldricus the Laodiensian Bishop cure● before the Altar of St. Martin , 18 Sergius , a Prince in wealth and authoririty , cured of a grievous sicknesse at the Temple of St. Michael , 19 John Orphanotropus , brother to Michael Emperour of Paphlagonia , cured at Mira of a grievous sickness , 20 Henry the second , Emperour , cured ( by interceding Saints ) of the Stone , 21 Manuel , who disapproved of Images , upon his resolution to restore Images according to the decrees of the Ancients , when he was sick , was restored to health , 22 A Vision , 23 A Fast held in the Church of the Virgin Mary three dayes , to divert the cruel intention of Julian , prevails with God , 24 A Ring brought to King Edward the third from Jerusalem , 25 The Statue of S. Paul weeps , 26 The Mother of Leo of Iconomarum the fifth King , her Vision , 27 Bardus durus his Vision , 28 A Vision discovered to Ambrose the Mediolanensian Bishop , 29 Pulcheria , sister to Theodosia , her vision , 30 An Apparition to Calomerus , 31 A strange Miracle obtained by fasting and prayer , 32 Pope Urban his Vision , 33 A Deacon his vision , 34 Elford King of England his vision , 35 St. Andrew's cross seen in the ayr , 36 Dogar King of the Scots , his vision , 37 An Apparition to Uladislaus and Grisa , 38 Theodosius his vision , 39 Massaclerus his vision , 40 The appearing of St. Andrew the Apostle to a Priest , 41 St. Theodore appears in ●efence of the Romans . 42 Sabinus a most pious Patron of Souldiers , 43 The great Sfortia his vision , 44 The vision of a Priest , 45 James the son of Zebedee appears to Charls the Great , 46 The appering of St. Benedict to Count Sillogosus in a vision . 47 The Arch-Angel Michael appears in a vision to Childebert King of France , 48 Agnes Wife to Leopold Marquess of Austria , desires her husband to design some place to build a Monastery , 49 St. Ambrose appears threatning miseries to Caesar , 50 Colanianus King of the Hungarians , his vision , 51 A voyce out of the Statue of the blessed Virgin salutes St. Bernard , 52 Medericus Abbot of Edunium , cures a Monk of libidinous cogitations , 53 Many cured by a candle , which extinguished , was lighted by the touch of Genovepha , 54 Pope Leo quencheth a fire by the sign of the Cross , 55 The corporal of the Challice thrown into a fire , quencheth it . 56 A voyce out of the Tomb of S. Martin , 57 A part of the towel wherewith our Lord wiped his Apostles feet before his last Supper , brought by Monks from Jerusalem , 58 St. Peter restores a Cock dressed and carved , to life again , 59 The Bishop of Alexandria by the help of Almighty God converts a Philosopher , 60 At the Monastery of the holy Mother of God in Constantinople , two blind men restored to sight before the Image of the blessed Virgin , 61 The picture of Christ which Evagrius made , 62 Herbs taken from the Tomb of Nicetius , cure the Feaver , 63 A Revelation to Valerius the Cosoranensian Bishop , 64 Miracles wrought at the Sepulchre of Leodegarius , 65 Uladislaus obtains issue by his Wife , having been long barren , by fasting and prayers . 66 The body of Pedastus translated from the place where formerly it lay , works a Miracle , 67 Methodius , a great respecter of holy Images , most unjustly accused by his enemies , is manifestly cleared to the joy of all pious men , 68 St. Peter cures Agatha , virgin and Martyr , her breast torn in pieces for her steadfast confession of the Faith , 70 The Mother of God appeareth to a Carpenter , 71 The discovery of the bodies of the Martyrs Dionysius Rusticus and Eleutherius , 72 A woman delivereth her sins in writing to Basil the Great , 73 The Image of Christ speaks , 74 The West Goths , assertors of the Arrian Heresie , 75 Luitprandus King of the Longobards , translates the body of St. Austin out of Sardinia to Ticinum , 76 Adelbertus cured of a Feaver at the Temple of S. Mary the Virgin , 77 Genadius Bishop of Constantinople , rebuketh a Priest for disgracing his profession , 78 Some of the dust of Hospitius his Sepulchre carried to the Lirinensian Monastery as an holy relique , 79 Boniface Bishop of Moguntium slain by the Pagans , 80 Eleven hundred virgins martyred by the Huns , 81 A Leper sees Christ dedicating a Temple , 83 Genovepha dedicateth a Cathedrall Church to St. Dionysius , 84 Houses erected by prayers , 85 The Temple of the divine beautifull virgin at Regenspurg , 86 The Metensian Bishop , 88 Constantine adoreth the nayls of Christs Cross given him by his Mother , 89 Pope Gregory sends three Sponges to Eudon , Duke of Aquitane , 90 A Monk leaving his Religion , marrieth a Wife , 91 One carrieth the Body of our Lord at a Paschal Feast whole with him in his mouth , 92 The Sacrament put into a chest by a woman , turns into the shape of flesh and blood , 93 The reason of the building the Temple , entituled , The Body of Christ , 94 Abundance of blood flowes from the blessed Sacrament of the Eucharist , being torn in pieces by Jews , 95 Pope Vigilius institutes , That Mass for the dead should be performed in an holy place , with holy garments , and a low voyce , 96 An head cast forth of the grave bleedeth , 97 Clodoveus King of France , falls mad for his irreligious handling the body of St. Dionysius , 98 A woman loseth her sight for carrying away the shoes of holy Genovepha , 99 A woman struck barren for kicking the Tomb of a Saint , 100 A ●o●●er comes to the Tomb of Wenceslaus the fourth Honourable King of Bohemia , 101 The Judgment of God upon one for throwing a stone at the Image of the blessed Virgin Mary , 102 The Judgment of God upon one who pulled out the eye of an Image , 103 A Jew smites the Image of the blessed Virgin with a punniard , out of which blood flowes , 104 Blood flowing from the Image of the blessed Virgin , proves a remedy to many sick people , 105 A Souldier seeking to lay hold on an Image , it turns towards him , and he falls mad , 106 Two gamesters , one whereof plaid in the Name of God ; the other , in the name of the Devil . 107 Divine vengeance seizeth on Schelkrop , for slashing and thrusting through the Image of Christ and his Saints . 108 The Miracles acknowledged , but thought by some to be done by the power of the devill , 109 The Image of Christ abused by the Jews , bleedeth , 110 The Judgment of God upon a Jew for abusing the Image of Christ , 111 The Image of Christ shot with an Arrow , bleedeth , 112 A golden key of St. Peters . 113 A sacrilegious person struck with a Palsie in the acting of his sacriledg , 114 An Hermite his vision at the death of Pandulph Prince of Capua , 115 The Judgment of God upon a sacrilegious person , 116 Church-cloathes plundered , when they came to be used by prophane hands , appear bloody . 117 A man's house by divine vengeance set on fire for profaning an holy-day . 118 A man's head turned backwards in a fearful manner , for working upon an holy-day . 119 A Jew's cruelty to the Host , and the miraculous issue thereof . 120 The tongue of a prejudiced man ●yed , 121 St. John Baptist relieves the brother of Boleslaus invoking him . 122 Comnenus the Emperour being sick , is restored by the Image of our Saviour . 123 Ptolemey seeks for the Cross . 124 St. Bernard cures a man mortally wounded , by giving him consecrated bread , 125 Miracles wrought by the bones of Saint Remachus . 126 One dispossessed of a devil by part of the straw whereon St. Martin lay . 127 A Noble-woman ignorantly translates the bones of St. Stephen from Jerusalem to Constantinople . 128 A Noble-man belonging to Otho the Emperour , dispossest of a devil by a chain which had bound St. Peter . 129 Several cured of Feavers by the herbs strewed about the Tomb of Nicetius , 130 The Pestilence at Rome ceaseth upon the building up of the Altar of St. Sebastian in the Church of St. Peter . 131 Constantine the Great his vision after his refusing to be cured by the blood of Children . 132 St. Nicolas delivers Lotharingus at Constantinople , invocating him . 133 Bituricus , Arch-deacon of Leons , recocovers his sight by fasting and prayers at the Church of Martin , upon his Feast-day . 134 Pambulis a Priest restored to sight at the Image of Albinus in the Church of St. Peter . 135 One sick of the Palsie restored to health by St. Martin , and St. Alban . 136 One sick of the Palsie , restored to health at the Tomb of St. Dunstan . 137 Cosroe's invocating Sergius , obtains the defence of his Countrey and foecundity of his barren Wife , 138 A man falleth sick of the head-ach , by driving a nail into St. Peter's picture , 139 Frenchmen about to translate the body of S. Benedict , are struck blind 140 St. Michael the Arch-Angel appears to St. Lawrence . 141 Three Saints appear to a Fisherman . 142 Stephen King of Hungary Canonized , 143 Udislaus King of Hungary Canonized , 144 Cosroes seeking to take the silver Urn , wherein Sergius the Martyr was laid , was driven away by an heavenly Host , 145 Saints defend the Isaurians from the Sarazens , 146 A Martyr leadeth the Roman Army , 147 The Cratonensians use a linnen garment of the Virgin Mary for a flag . 148 Amiarus a Saint , assists Godfrey of Bolleign in the Syriac Expedition , 149 St. George , S. Lawrence , and S. Adrian , assist Henry the second , Emperor . 150 The Romans carrying before them the Holy Lance instead of an Ensign , obtain a great victory . 151 S. Ambrose the Mediolanensian Guardian Saint . 152 James the Apostle assists the Christian Army . 153 The Fathers of the Nicene Council consult Musonius and Crisanthus , 154 Christ appeared in the Sacrament to Plergilis a Priest , in that body which the Virgin Mary bore . 155 The vision which a Souldier of Rome , who extinct by the Plague , reviving , at large he declareth . 156 A noble child dead for seven dayes , reviveth . 157 Vincentius his relation of Tundalus , 158 Vincentius his relation of one who being led by the Angel Gabriel after death was restored to life . 159 Genovepha , a virgin of Paris , in an extasie . 160 Erasmus Bishop and Martyr . 161 Ursinus sees S. Peter and S. Paul at his death . 162 Ezekiel and Daniel app●●● to a Religious man. 163 The vision of Merulus a religious Monk at Rome , 164 St. Peter the Apostle appears to a Virgin of Christ called Galla , at Rome . 165 The Mother of God with a company of Virgins , appears to a Maid . 166 Juvenal and Eleutherius the Martyrs , appear to Probus Reatinus the Bishop . 167 The body of St. Jerome , when he had given up his soul , was surrounded with a suddain glorious light . 168 A Monk wrapt in spirit sees St. Augustine . 169 St. Francis Assiatus his soul departs in form of a Star out of his body . 170 Devils contend with an Angel for the soul of a Monk. 171 Mass celebrated before a dead Monk. 172 A soul dragged towards Hell by the devil , is freed by S. Benedict . 173 Saints speak out of their Tombs , 174 Paschasius a Deacon of the Apostolical Seat , 175 The spirit of a dead man waits at the bathes . 176 Benedict the tenth chief Bishop appearing after his death to John the Portuensian Bishop confesseth , That he was kept from eternal death by Odilones his prayer . 177 John the Anchorite his vision . 178 Maurice the Rothamagensian Bishop brought into the Temple after his death , having received his soul , speaks to them about him . 179 Marcius of Alexandria obtesting the skull of a dead man in the name of Jesus , causeth it to speak . 180 Cyrillus Hierosolymitanus his vision as he was praying . 181 A young man restored to life by the prayers and tears of Severus . 182 A man dead revives , relates his vision , and 〈◊〉 183 Stephen a Roman going to Rome , falls sick and dyes , and revives again , and relateth his vision during the time his soul was separated from his body . 184 William , a boy of fifteen years of age , his vision . 185 In the Sabine Province a Nun strictly observed chastity , but by procacity defiles her tongue , as appears by a vision after her death , is condignly punished , 186 The Sadduces and Epicures confuted , from page 343 , to page 358. The Arguments of those who deny , that Angels and Devils can take to them a body , confuted ; from page 359 , to the end . FINIS . Notes, typically marginal, from the original text Notes for div A69640-e2390 4 
A01979	----	The vvhole-armor of God: or A Christians spiritual furniture, to keepe him safe from all the assaults of Satan First preached, and now the second time published and enlarged for the good of all such as well vse it:whereunto is also added a treatise of the sinne against the Holy Ghost. By VVilliam Gouge B.D. and preacher of Gods Word in Blacke Fryers London. ... Panoplia tou Theou Gouge, William, 1578-1653. 1619 Approx. 1503 KB of XML-encoded text transcribed from 331 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A01979 STC 12123 ESTC S103304 99839061 99839061 3457 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01979) Transcribed from: (Early English Books Online ; image set 3457) Images scanned from microfilm: (Early English books, 1475-1640 ; 1205:01) The vvhole-armor of God: or A Christians spiritual furniture, to keepe him safe from all the assaults of Satan First preached, and now the second time published and enlarged for the good of all such as well vse it:whereunto is also added a treatise of the sinne against the Holy Ghost. By VVilliam Gouge B.D. and preacher of Gods Word in Blacke Fryers London. ... Panoplia tou Theou Gouge, William, 1578-1653. [26], 626, [12] p. Printed by Iohn Beale, At London : 1619. An expansion of the sermon on Ephesians in his "An exposition of the whole fifth chapter of S. Johns Gospell". First published in 1616 as: Panoplia tou Theou. With an additional title page, engraved: The whole armour of God. .. Includes index. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Sin, Unpardonable -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Andrew Kuster Sampled and proofread 2005-07 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion ¶ The Minde of the FRONT . THis CONSTANT compleat Souldier doth oppose The Failing World , the Infecting Flesh , the Diuell In Iesuited . Angel-shape : Three foes Deadly , 〈◊〉 tempting men to Euill . Christ comforts with his own name-ensign'd Ensigne ; And crowneth his owne victory in fine . Back-sliding IVLIAN is at peace with Hell ; Conflicts with heauen ; the knowne truth doth despight ; Whom Christs victorious Banner doth compell To yeeld the glorious Conqueror his right . Snares , Swords , Fire , Brimstone , are his fearefull lot ; He now feeles him , whom earst he feared not . Selfe-strangling Iudas , and selfe-stabbing Saul , Stand euerlasting Pillars of Despaire , To warne Succession of their dreadfull fall , Neuer to be repair'd by faithfull Prayer : Yet Heau'ns three yeeres and six month congeal'd f●st Elias feruent prayer thaw'd at last . THE Whole Armour of GOD. OR A Christians Spirituall Furniture , to keep him safe frō all the assaults of Satan . The second Edition corrected & inlarged : whereunto is added a Treatise of the Sin against the Holy Ghost . By William Gouge . Resist the Diuell and hee will flee frō thee . Iam. 4. 7. Imprinted at London by Iohn Beale . 1619. The reward of the righteous A CHRISTIAN ARMED In this victory The reward of the wicked AN APOSTAT CONFOVNDED By This confusion ☧ Of Salvation Of the Spirit Of Righteousne● Truth Of the Preparatio● Of the Gospel Of Faith CONSTANTINE Thou hast overcome a Galilean New Testament IVLIAN The power of prayer Deceiveth Faileth Infecteth Desparation To the right Honourable , Sr SEBASTIAN HARVY Knight , Lord Maior of the Honourable Citie of London , and to the right Worshipfull Aldermen and Sheriffes his Brethren , and to the right Worshipfull Mr Recorder , together with the whole estate of the said City , all true happinesse . Right Honourable , Right Worshipfull ; YOur Honour and Worships being ( by the good guiding prouidence of GOD ) the Generall , Captaines , and Liefetenants of this Metropolis , this chiefe City & Castle of the Kingdome , wherein ( by the same Prouidence ) I am ( thogh one of the meanest , yet ) one of the Watchmen ; To whom ought I rather to present these fruits of my Watchmans function , then vnto your Honour and Worships ? As duty in regard of your places , so gratefulnesse also in regard of your kindnesses , requires as much . My Father , Grandfather , and other Predecessors , haue of old from time to time beene beholding to this Honourable City : the kindnesse which they formerly receiued , is still continued to mee . Which as I doe with all humble thankfulnesse acknowledge , so from my heart I desire the Almighty to remember your Honor and Worships , together with the whole estate of this Honourable City , in goodnesse , and not to wipe out the kindnesse which is shewed to the Ministers of his Word , and to poore distressed people . Long hath the Gospell beene purely , powerfully , plentifully preached in this honourable City , and great countenance and maintenance hath by many therein beene giuen thereunto . Good orders haue within these later yeeres beene taken for the better sanctifying of the Lords Sabbath . Much reliefe is from time to time giuen to the poore . These and such like workes of Piety and Charity , are the beauty , honour , strength , and wealth of this City . I denie not , but that in the outward politicke gouernment of this great Corporation , and the many seuerall Companies therein , London may be accounted the glorie of the earth . But the things which make it exceed in glory , are , the faire houses of Prayer and preaching the Word ; the great Assemblies of Gods people frequenting the same to worship God : the spacious Hospitals and places of Charity , together with the liberall prouision therein made for reliefe of poore children and orphants , of aged and impotent men and women , of lame and maimed souldiers , and of many other like succourlesse persons ; the thrones of Iustice and Iudgement , with the like , wherein London may be compared to Sion the City of God , whereof great and excellent things are spoken . Right Honourable and Right Worshipfull , goe on this way , ( which is the onely right way ) to procure the peace and prosperity of your City . Let the Ministry of Gods Word be more and more promoted : Let the Lords Sabbaths haue their due obseruations , let the poore be releeued , and the oppressed be succoured ; let profane persons and all euill doers ( the enemies of Christian Policies ) be punished : In a word , let Gods Ordinances be aduanced , and right iudgement executed , and so shall London be accounted the City of the great King , where he will delight to dwell , and bestow his blessing . For in these things is God highly honoured : Now God who can and will performe it , hath said it ; Them that honour me , will I honour . It lieth much in the power of Magistrates to procure or hinder the blessing of God in those Cities & places ouer which they are set . For they being publike persons , their good deeds are by the wise God publikely rewarded , and their euill deedes publikely reuenged . Right Honourable and Right Worshipfull , accept , I pray you , the duty , and pardon the boldnes of your Watchman . And , O Lord of Lords , doe good to this City of thine , continue the peace and prosperity thereof : so prayeth Your Honours and Worships in all duty for euer bounden WILLIAM GOVGE . TO THE RIGHT HONOVRABLE , RJGHT WORSHIPFVLL , AND OTHER my beloued Parishioners , Inhabitants of the precinct of Blacke-fryers London , Grace in Christ . Right Honourable , Right Worshipfull , Beloued ; AMong the many great blessings which the Lord hath beene pleased to bestow on me , his poore seruant , vnworthy of the least , I account this to be an high Fauour , that he hath put me in his Seruice , and appointed me to be one of the Ministers of his Word . Basely is this calling accounted of by the greater , and vulgar sort of people : but my conscience beareth me witnesse that I receiue such contentment therein , and hold my selfe so honoured thereby , as I preferre it to all other callings , and am prouoked thereby to giue some euidence of my thankefull acceptance thereof : which better I know not how to doe , then by imploying and improuing to my poore power , the Talent which my Master hath committed to my charge . I am not ignorant how insufficient I am thereunto , and that not onely in regard of the greatnesse of the worke ( whereunto who is sufficient ? ) but also in comparison of other Ministers , whom God in great number hath raised vp in these our dayes . Yet withall I know that the great Master accepted the imployment of two talents as well as of fine : yea , if he that receiued but one talent , had imployed it , euen he also should haue beene accepted : for God , the righteous Iudge , neither exacteth , nor expecteth more then he giueth . If there be a willing mind , it is accepted according to that which a man hath , and not according to that which he hath not . This is it which moueth me , as by Preaching , so also by publishing some part of my labours in Print , to seeke the edification of Gods Church . I account Preaching the most principall part of my function : for this is Christs charge , Goe preach the Gospell ; and this is that Ordinance wherein and whereby God doth ordinarily , and most especially manifest his owne power , and bestow his blessing . This is it therefore which hitherto I haue most attended vpon , and intend so to continue as long as God shall affoord mee ability and liberty . Yet I doubt not but Gods people doe also receiue much benefit by sundry Treatises in diuers kinds published in print . For as Preaching is of power especiallie to worke vpon the affections , so Printing may be one especiall meanes to informe the iudgement . For that which is Printed lieth by a man , and may againe and againe be read , and throughly pondered , till a man come to conceiue the very depth of that he readeth . Besides , herein is a great benefit of printing , that the gifts and paines of Gods seruants are made much more common then otherwise they could be : hereby wee partake of the labours of those who haue liued in former times , or in other Countries , and whom we could neuer haue heard speake . Now a good thing , the more common it is , the better it is . It cannot be denied but that knowledge and learning haue wonderfully encreased by the benefit of Printing . Whereas there is a cōmon complaint against multitude of Books , it is for the most part against idle & euill Bookes , or else an vniust cōplaint . If it be said , that there can nothing be written , but what hath beene written before , I answer , that though it should be true in regard of the summe and substance of matters , yet in regard of a more full opening , a more perspicuous deliuering , a more euident prouing , a more powerfull vrging and pressing of points , a more fit applying of them to present occasions more and more may be , and daily is added by sundry Authors , whereby the Church of God is much edified . But may not the same argument be alleadged against Preaching ? and doe not many alleadge it ? Howsoeuer some , too enuiously minded , censure the meanes which God in mercy hath affoorded for the building vp of the body of Christ Iesus , my desire is euery way to doe what good I can ; and therefore I haue beene bold to commit to your eies and reading , some part of that which I haue heretofore commended to your eares and hearing . I doe now make a triall of my paines in this kind : if I shall obserue that Gods Church reapeath any benefit thereby , I shall be encouraged to take the more paines hereafter , as I shall find any leasure . I am the seruant of Christ , and of his Church ; so long as my life , health , strength , liberty , or any ability is by the good prouidence of God preserued vnto me , my desire is to spend it in the seruice of Christ , and of his Church . Among others I especially entreat you ( my beloued Parishioners and Auditors , of what rancke or degree soeuer ye be ) in the best part to interpret , and with the best mind to accept these my endeauours ; whereby , though I haue aimed at a more generall good , then I could by preaching ( hoping that many whom I neuer knew , nor saw , may reape some benefit by my paines ) yet especially I intend your good , whose proper and peculiar Minister I am , and for whose soules I watch , as hee that must giue an account . In this triall which I make of publishing some of my meditations , I beginne with the last part of my labors , because they are freshest in your memories that heard them preached , and containe points more largely discussed , and , as I take it , of greater vse then any other , which throughout the course of my Ministry I haue handled . For the time of our life being a time of warre , a time wherein our spirituall enemies ( who are many , mighty , malitious , sedulous , and subtile ) put forth their strength , and bestir themselues to the vttermost that possibly they can , Seeking whom to deuoure , what can bee more behoueful , then to discouer their cunning stratagems and wyles , to declare wherein their strength lieth , to furnish Christs Souldiers with compleat armour and sufficient defence , and to shew how our enemies may bee disappointed of their hopes , and we stand fast against all their assaults ? This is the scope of this Treatise . The Analysis and Tables which I haue caused to be set before and after the Booke , doe point out the seuerall and distinct points contained therein , so as I neede not here make any repetition of them . I haue laboured to bee as perspicuous and briefe as I could , in handling so weighty matters . I haue in many places deliuered no more then the heads of such points as I largely handled in deliuering them out of the Pulpit : which any may well coniecture to be so , that shall know that the substance of almost an hundred seuerall Sermons is contained in this Treatise . My desire of breuity moued me to referre the quotation of most places of Scripture vnto the margent , and to leaue the Text to be searched out by the Reader , which I wish thee to doe as thy leasure will permit thee . To conclude , I commend this Treatise to your diligent reading , and fauourable acceptance , my selfe to your Christian prayers , and all of vs to the good grace of God , and rest Your seruant in the Lords worke , WILLIAM GOVGE . AN ADVERTISEMENT to the Reader . CHRISTIAN READER , THE good entertainment which this Treatise of The whole Armour of God , hath found among Gods people , emboldeneth me againe to publish the same . The same it is for substance which thou haddest before : for I find no iust cause to alter any part of the substance thereof . Onely here and there something hath beene added , to make such points as seemed too concise and obscure , more perspicuous . Some there were , that finding the head of Fasting in the Table , looked for a distinct and larger discourse of that point , which when they found not ( for I did but briefly by the way touch it , as an helpe to Prayer ) they entreated mee to take a little more paines thereabout . To their good motion I haue yeelded , and according to my poore abilitie , and little leasure , I haue more copiously handled that very-needfull , but too-much-neglected dutie of Fasting . I was further informed that the point of not praying for them that sinne against the Holy Ghost , would much trouble the consciences of some , if they were not informed in the nature of that sin ; and thereupon I haue beene mooued to annex a Treatise concerning that sinne : in handling whereof , lest Sa●tan should take aduantage vpon weake consciences , from the fearefull issue thereof , to exclude themselues or others ( who haue not fallen into that sinne ) from all hope of pardon . I haue ( treading in the steps , and following the path wherein Iesus Christ hath gone before mee ) with the seuerity of Gods Iustice in affording no pardon to that sinne , mixed the riches of his Mercy , in offering pardon to all other sinnes : so as this Treatise affordeth more matter of hope and comfort , then of feare and despaire . In this Edition there are for thy helpe more distinctions of seuerall points then were before . For that which before was set forth as one Treatise , is now diuided into three seuerall Treatises , and the Treatise of the Sinne against the Holy Ghost , added thereto , maketh a fourth . These seuerall Treatises are also diuided into their distinct Parts : and againe subdiuided into sundry Sections : ouer euery of which the summe and head of the matter therein handled , is set . Thus both great light is giuen for better vnderstanding , and also a ready way is made for finding out the seuerall points contained in this Booke . A Table of all these Diuisions , aud of the distinct heads of euery of them is set before the Booke , that if it please thee , thou mayest at once take a briefe view of all . That which I especially haue aymed at for thee , is thy spirituall edification . That which I earnestly desire of thee , is the helpe of thy faithfull prayers . Pray for me The seruant of Christ , and of his Church , W. G. An Analysis or Resolution of a Direction laid downe by St Paul , in the sixt Chapter to the Ephesians , from the beginning of vers . 10. to the end of vers . 20. The scope of this Direction is to keepe vs safe against all the assaults of our spirituall enemies . JN this direction note , 1 The Manner , whereby is declared the 1 Necessitie of the point , Finally 2 Affection of the Apostle , where by i● intimated his Mildenesse , Humilitie , My Brethren . 3 Matter , wherein is required 1 To be couragious , heere note , 1 The dutie it selfe , Be strong . 2 The ground thereof , Jn the Lord. 3 The motiue thereto , In the power of his might . 2. To bee well prepared , Here note , 1 The dutie . 1 Generally set downe . Once , vers . 12 Heere note 1 The Action Put on . 2 The Obiect , Armour . Described by 1 The kind of it , Armour of God. 2 Sufficiency of it , Whole Armor . 3 End. Here is declared the Benefit of Armour ▪ Able to stand . 2 Enemy against whom to be vsed , described by his Name , Diuell . Tēptations , Wyle● : Amplified by the generality , All. Againe , vers . 13. Where note , 1 The action , Take to you . 2 The obiect , Whole armour of God. 3 The End , 1 To withstād . 2 To stand . Amplified by the time 1 Of Combate , In the e●●ll day . 2 Of Conquest , hauing done all . 2 , Particularly exemplified , ( A ) 2 Motiue ( vers . 12 ) which is drawne from a Christian combate , Wherein note , 1 The kinde of Combate , Wrestle . 2 Combatants . 1 Defendants , Wee . 2. Chalengers or Assaulters described , 1 Negatiuely , Not flesh and blood . 2 Affirmatiuely , by their 1 Gouernment . Here note , 1 The kind of it , Principalities . 2 Their kingdome , Worldly Gouernors . 3 Their vassals , Darkenesse of this world . 2 Power , Powers . 3 Nature , Spirits . 4 Qualitie , Wickednesse . 5 Cause of fight , Heauenly things . 3 The Meanes whereby it may be the better performed . vers . 18. ( B ) ( A ) In the particular exemplification note . 2 The duetie , Sta●d . 2 The manner of performing it . Here are to six peeces of armour resembled six graces To 1 A Girdle , Veritie . 2 A Brest-pl●●● , Righteousnesse . 3 Shooes , Preparation of the Gospell of peace . 4 A Shield Faith. Heere is declared the benefit of Faith. Whereby ●ee shall be able to quench . This is amplified by the obiect , Dares , described by the 1 Generality , All. 2 Quality , Fierie . 3 Author , Diuell . 5 An Helmer , Ho●● . 6 A Sword , Word of God ( B ) The meanes is Prayer ▪ amplified by 1 The kindes set downe , 1 Generally , A●● . 2 Particularly , Prayer . Supplicat●●●● 2 The time , Abwayes . 3 The ground , The Spirit . 4 The helpe thereto , Watchfulnesse . 5 The continuance , All perseuerance ▪ 6 The persons for whom , set downe , 1 Generally , All Saints . 2 Particularly ▪ Mee . Here note 1 The matter to be craued , Vtterance . This is amplified by the 1 Manner Opening the mouth . Boldnesse . 2 End. Here note , 1 The action , To make know 〈◊〉 . 2 The obiect , The Gospell . 3 The qualitie , Mysteri● . 2 Motiue , taken from 1 His function , Ambassadour . 2 His condition . In a Chaine . Both amplified by 1 The end , That I may preach boldly . 2 The maner As J ought , to speake . A TABLE OF THE HEADS OF SVCH POINTS AS ARE HANDLED in the seuerall Treatises of this Booke , as they lye in Order . THE FIRST TREATISE . Of arming a Christian Souldier . THE FIRST PART . Of the fountaine of Christian courage . § . 1. THE Summe and seueral heads . Page 1 2 The necessity of the point . 3 3 The Apostles affection . 3 4 The need of Christian courage . 6 5 All strength from God. 9 6 Gods power most mightie . 12 7 The benefit of confidence in God. 15 THE SECOND PART . The meanes of standing sure . § . 1. THe heads of those meanes . pag. 16 2 Christians are souldiers . 16 3 The vse of spirituall graces . 19 4 Christians armour spirituall . 20 5 Christians armour compleate . 22 6 The armour of God to be vsed . 24 7 Euery grace to be vsed . 26 8 Mans endeauour to bee added to Gods assistance . 29 8 The end and benefit of Christian armour . 32 9 Who are without armour , can haue no hope to stand . 33 10 Who wel vse their armor are sure to stand . 35 11 Satan our aduersarie . 37 12 Satan a terrible enemie . 37 13 The diuels wiles . 39 THE THIRD PART . The reason why we must be well armed . § . 1 THe coherence . pag. 44 2 Danger maketh watchfull . 45 3 Against presumption . 46 4 Against despaire . 47 5 Exposition of the words . 48 6 The danger of a Christians combate . 49 7 None exempted from fight . 51 8 Exposition of words . 53 9 How our spirituall enemies exceed flesh and blood . 54 10 The diuel hath his hand in euery temptation . 56 11 Who cannot stand against flesh and blood , can much lesse stand against principalities and powers . 57 12 Exposition of words . 58 13 Of Satans dominion . 61 14 Of Satans power . 64 15 Of the restraint of Satans power . 66 16 Of Satans power in miracles . 66 17 Of Satans power ouer mans will. 68 18 Of Satans power ouer mans heart . 68 19 Of Satans power in fore●telling things to come . 69 20 Of the extent of Satans power . 70 21 Of the power of euill Angels compared to good . 71 22 Of the restraint of Satans power . 72 23 Of the place where Satan ruleth . 75 24 Of the parties ouer whom Satan ruleth . 76 25 Of the nature of diuels . 79 26 Of the aduantage which Satan hath . 81 27 Of the helpe we haue against Satans aduantages . 83 28 Of Satans euill qualitie . ●3 29 Of the number of diuels . 86 30 Of Satans abode in the ayre . 89 31 Of the cause of Satans quarrell . 90 THE FOVRTH PART . A repetition of the meanes . § . 1 OF repeating one and the same thing . pag. 95 2 Danger must make watchfull . 98 3 A resolution of the verse . 98 4 Whence our defence commeth . 99 5 Of the reparre of grace 100 6 Why the whole Armour is to be vsed . 102 7 Of manfull standing . 102 8 Of the euill day . 104 9 Of Satans being loose . 104 10 Of preparation against triall . 106 11 Of the multitude of trials . 107 12 Of holding out . 109 13 Of the issue of constancie . 110 THE SECOND TREATISE . Of the particular peeces of Armour . THE FIRST PART . The dutie of such as haue those peeces . § . 1 OF the coherence . pag. 112 2 Of souldiers standing . 113 3 Of Christian valour . 114 4 Of keeping our ranke . 114 5 Of watchfulnesse . 116 6 Of perseuerance . 116 THE SECOND PART . The kinds of the peeces of armor prescribed . § . 1 OF the seuerall peeces of the Armour of God in generall . pag. 117 2 Of defending our selues . 117 3 Of resisting . 119 4 Of standing at defiance . 119 5 Of the sufficiencie of our Armour . 120 THE THIRD PART . Girdle of Truth . § . 1. OF diuers kinds of Truth . pag. 121 2 What kind of truth is here meant . 122 3 What kinde of Girdle is heere meant . 124 4 Wherein a girdle is resembled to truth . 125 5 Of getting truth . 127 6 How triall of truth may be made . 127 7 Directions for triall of truth in speech and action . 129 8 Of buying truth . 130 9 Motiues to buy truth . 131 10 Meanes to get truth . 132 11 Of keeping truth . 134 12 How truth of doctrine is assaulted 134 13 How sinceritie is assaulted . 135 14 Of the necessitie of truth in religion . 136 15 Of the pretended danger in maintaining truth . 137 16 Of the pretended trouble of the conscience , which sinceritie is said to cause . 138 17 Of the pretēded wearisomnes of sincerity . 139 18 Of the pretēded iudgmēts on the vpright . 139 19 Of others opinion concerning a mans sinceritie . 139 20 Pretended hindrances of plain-dealing . 140 21 Pretēded incōueniences of plain dealing . 141 22 Of holding truth more stedfastly for opposition . 141 THE FOVRTH PART . Brest-plate of righteousnesse . § . 1. OF righteousnesse in generall . pag. 143 2 Of the kindes of righteousnesse . 144 3 Of that righteousnes which is here meant . 145 4 Of resēbling righteousnes to a brest-plate . 146 5 Of putting on the brest-plate of righteousnesse . 147 6 Of the benefit of righteousnesse . 148 7 Whether mas righteous●es be meritorious . 149 8 Of the vse of righteousnesse . 151 9 Of the issue of righteousnesse . 153 10 Of the comfort of righteousnesse . 155 11 Of all the parts of righteousnes vnited . 156 12 Of the danger of deferring repentance . 157 13 Of being ouer iust . 158 14 A direction for the vse of righteousnesse . 159 THE FIFT PART . Shooes of the preparation of the Gospell of peace . § . 1. OF the grace heere meant . pag. 160 2 Of the resemblance of patience to Shooes . 163 3 Of the ground of patience . 164 4 Of the Gospell . 165 5 Of that peace which the Gospell causeth . 166 6 Why it is called the Gospell of peace . 167 7 Of the ground of true patience . 168 8 Of the means wherby patiēce is wrought . 170 9 Of the false grounds of patience . 172 10 Of the maner of working true patience . 173 11 Of the necessity of true patience . 174 12 Of the troubles wherunto we are subiect . 175 13 Of the authors of our troubles . 177 14 Of the necessitie of patience . 178 15 Of the benefit of patience . 178 16 Of the perfect worke of patience . 179 17 Of the kinds of crosses . 180 18 Of too light regard of crosses . 181 19 Of despising Gods corrections . 183 20 Of fainting vnder the crosse . 183 21 Directions to keepe men from despising the crosse . 184 22 Directions to keepe men from fainting . 185 23 Answere to Satans suggestion against the need of patience . 186 24 Answere to Satans suggestion against the benefit of patience . 187 25 Answere to Satans suggestion against Gods loue in correcting . 189 26 Answere to Satans suggestion of the many troubles which Gods loue causeth . 190 28 Of the nature of the Saints afflictions . 192 29 Of Gods assisting his children in afflictiō 194 30 Of Gods deliuering his children out of all afflictions . 194 THE SIXTH PART . The Shield of Faith. § . 1. OF the Apostles manner of pressing the point of faith . pag. 195 2 Of vrging matters of moment . 196 3 Of giuing heed to weighty matters . 196 4 The resolution of the text . 197 5 Of the preheminence of faith aboue other graces . 198 6 Of the pressing the doctrine of faith . 199 7 Of the honor which faith doth vnto God. 200 8 Of the good which faith brings vnto man. 202 9 Of the high account which we ought to make of faith . 205 10 Of the Papists cauill against faith . 206 11 Of faith in generall . 207 12 Of the kinds of faith . 208 13 Of the titles giuen to true faith . 210 14 Of the definition of iustifying faith . 210 15 Of the resemblance betwixt faith and a shield . 214 16 Of the meaning of the word ( Take ) 215 17 Of the Author of faith . 216 18 OF the motiue and end why God worketh faith . 217 19 Of the meanes of working faith . 218 20 Of the Lawes worke towards faith . 220 21 Of the Gospels worke in faith . 221 22 Of griefe going before faith . 22● 23 Of desire going before faith . 223 24 Of mans endeauour to get faith . 223 25 Of Gods offering Christ . 224 26 Of Gods power to make his offer good . 225 27 Of Gods truth in making good his offer . 226 28 Of Gods free offer . 227 29 Of the riches of Gods mercy . 227 29 Of the extent of Gods offer of Christ . 228 30 That the offer of Christ , is a sufficient ground to receiue Christ . 230 31 That a mans vnworthinesse ought not to keep him from beleeuing . 231 32 Of long waiting . 232 33 Of mans sinne in not beleeuing . 233 34 Of the hainousnesse of incredulitie . 234 35 Of prouing faith . 235 36 Whether faith may be knowne or noe . 235 37 Whether ordinary persons may know they haue faith . 236 38 Of the difference betwixt those who seeme to haue faith , and those who indeed haue it . 236 39 Whether faith and doubting may stand together . 238 40 Of trying faith both by the causes , and by the effects . 238 41 Of that illuminatiō which causeth faith . 239 42 That griefe goeth before faith . 240 43 How grief which works faith is wrought . 242 44 Of the effects which that griefe that causeth faith , bringeth forth . 243 45 Of that desire which causeth faith . 243 46 Of ioyning the effects with the causes of faith , in the triall thereof . 245 47 Of the fruits of faith . 247 48 Of a quiet cōsciēce proceeding frō faith . 247 49 Of the difference betwixt a quiet conscience and not-troubling conscience . 248 50 Of the difference betwixt conscience excusing , and not-accusing . 248 51 Of security arising frō a quiet cōscience . 249 51 Of ioy arising from a quiet conscience 250 52 Of the difference betwixt the ioy of the vpright , and hypocrite . 250 53 Of faith , whē the fruits of it appeare not . 251 54 Of a clear cōsciēce proceeding frō faith . 252 55 Of loue arising from faith . 253 56 Of a pure hea●● arising from faith . 255 57 Of keeping a good cōscience in al things . 256 58 Of the continuance of a good c●science . 257 59 Of the issue of ouer-much holdnesse . 258 60 Of losing faith . 259 61 Of the grounds of Scripture against secure boldnesse . 260 62 Of the assurance of faith . 261 63 Of the groūds of Script . for perseuerāce . 262 64 Of preseruing and encreasing faith . 263 65 Of vsing the Word for encrease of faith . 264 66 Of vsing the S●cr . for encrease of faith . 265 67 Of prayer for encrease of faith . 266 68 Of well vsing faith . 266 69 Of the vse of faith in prosperitie . 267 70 Of the vse of faith in aduersitie . 268 71 Of oft calling to minde Gods promises . 268 72 Of well applying Gods promises . 270 73 Of applying generall promises . 270 74 Of applying particular promises . 271 75 Of applying absolute promises . 273 76 Of applying conditionall promises . 274 77 Of applying implicit promises . 276 78 Of the true heires of Gods promises . 277 79 Of applying Gods promises to the right persons . 278 80 Of the meaning of the metaphor . 279 81 Of Satans darts heere meant . 280 82 Of the vertue of faith against Satans darts . 281 83 Of Satans fiery darts . 282 84 Of the vertue of faith against Satans fiery darts . 283 85 Of striuing against despaire . 284 85 Of the need and benefit of faith . 284 86 Of spirituall recouery . 285 87 Of Satans assaulting our faith . 286 88 Answere to Satans suggestion , that it is presumption to beleeue . 287 89 Answere to Satans suggestion of the difficultie of getting faith . 289 90 Answere to Satans suggestion of the small need and vse of faith . 290 90 Answere to Satans suggestion of the damage arising from faith . 291 91 Answere to Satans suggestion of mans vnworthinesse . 291 92 Answere to Satans suggestion of mans imperfection . 292 93 Answere to Satans suggestion of trusting to meanes . 292 94 Answer to Satans suggestion of apostacy . 293 95 Direction against Satans stormes . 293 THE SEVENTH PART . The Helmet of Hope . § . 1. OF the difficulty of a Christian souldiers estate . Page 294 2 Of the spirituall grace here meant . 295 3 Of the definition of Hope . 296 4 Of assurance and patience of Hope . 297 5 Of the agreement betwixt faith & hope . 298 6 Of the difference betwixt Faith & Hope . 299 7 Of the resemblance betwixt Hope and an Helmet . 300 8 Of the vse of Hope . 301 9 Of the need of Hope in regard of the vncertaine and long date of Gods promises . 301 10 Of the need of hope in regard of troubles . 303 11 Of the neede of Hope in regard of the scoffes of the wicked . 304 12 Of the neede of Hope in regard of our owne weakenesse . 304 13 Of getting and preseruing of Hope . 305 14 Of experience nourishing Hope . 306 15 Of meditating on the end of Hope . 307 16 Of the resemblance betwixt Hope and an Anchor . 308 17 Answer to Satans suggestion against a sure ground of a Hope . 309 17 Answer to Satans suggestion of false grounds of Hope . 310 18 Answer to Satans suggestion of licentious trusting on mercy . 311 19 Of Satans seeking to depriue vs of the vse of Hope . 312 THE EIGHT PART . The Sword of the Spirit . § . 1. OF adding a sword to other peeces of Armour . Page 313 2 Of the true Word of God. 316 3 Of the meanes to find out the true sence of the Scripture . 317 4 Of the resemblance betwixt the Word of God and a Sword. 319 5 Why the Word is called a Sword of the Spirit . 320 6 Of the meanes of well vsing the Word . ●21 7 Of the meanes to attaine knowledge by the Word . 321 8 Of wisdome in applying the Word . 322 9 Of Faith in Gods Word . 323 10 Of yeelding obedience to the Word . 323 11 Of the manifold vse of Gods Word . 324 12 Of the wrong which Papists doe in detaining the Word . 326 13 Of neglecting Gods Word . 326 14 Answer to Satans suggestion , that the Scripture is not Gods Word . 318 15 Answer to Satans suggestion of the imperfection of Gods Word . 330 16 Of heretikes falsifying the Word . 331 17 Of the sharpenesse of Gods Word . 332 18 Answer to Satans suggestion of the difficulty of Gods Word . 333 19 Of the respects wherein the Scripture is difficult . 333 20 Of the reasons why the Scripture is in some respects difficult . 335 21 Of the perspicu●ty of the Scripture . 336 22 Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures . 336 23 Answer to Satans suggestion of the hurt of much knowledge . 337 24 Of ignorance , how hainous a sinne it is . 338 25 Answer to Satans suggestion of the non-proficiency of many bearers . 339 THE THIRD TREATISE . Of the meanes to vse spirituall Armour aright . THE FIRST PART . Of Prayer in generall . § . 1. OF the ioyning of Prayer with the whole Armour of God. Page 340 2 Of the meane betwixt presuming and tempting God. 342 3 Of diuiding the Word aright . 343 4 Of the points to be handled in Prayer . 344 4 Of the definition of Prayer . 345 5 Of the obiect of Prayer , God onely . 346 6 Of the reasons why our desire is to be made knowne to God. 347 7 Of the things which are requisite to the right manner of Prayer . 348 8 Of praying in the mediation of Christ . 349 9 Of inward reuerence in prayer . 350 10 Of words befitting prayer . 350 11 Of gesture in prayer . 350 12 Of faith in prayer . 351 12 Of lowlines of mind in him that prayeth . 351 13 Of holinesse in him that prayeth . 352 13 Of praying with vnderstanding . 352 14 Of our desire in prayer . 353 15 Of the first motiue to prayer , Gods command . 353 16 Of the second motiue , Gods worship . 354 17 Of the third motiue , God honour . 354 18 Of the fourth motiue , the necessity of prayer . 355 19 Of the things which men receiue without calling vpon God. 356 20 Of the fifth motiue , the profit of prayer 356 21 Of the respects wherein ones prayer is not heard . 359 22 Of the sixt motiue , the efficacy of prayer . 360 23 In what respects men are said to preuaile with God by prayer . 362 24 Of extraordinary effects of prayer . 362 25 Of the vse which we may make of the efficacy of extraordinary prayers . 363 26 Of the seauenth motiue , the honour of praying . 364 27 A collection of the motiues to prayer . 365 THE SECOND PART . The kinds of Prayer . § . 28. OF the generall heads whereunto the particular kinds of Prayer are referred . Page 365 29 Of the things to be asked in prayer . 367 30 Of the summe of the Lords Prayer . 368 31 Of the diuers manner of asking things absolutely and conditionally promised . 369 32 Of the euils to be prayed against . 370 33 Of praying against sinne . 371 34 Of the manner of praying against the guilt , and power of sin , and temptations therto . 372 35 Of praying against punishments of sinne . 373 36 Of praying for others . 374 37 Of those that pray not for others . 375 38 Of the persons for whom we must pray . 376 39 Of praying for the dead . 377 40 Of Purgatory . 378 41 Of vaine wishes for the dead . 380 42 Of not praying for such as sinne against the Holy Ghost . 381 43 Of not praying for those who are apparantly reiected . 382 44 Of iudging the sinne against the Holy Ghost . 382 45 Of the persons who are to be prayed for . 383 46 Of the order of praying for others . 385 47 Of praying for Saints . 386 48 Of praying for Magistrates . 387 49 Of praying for friends . 387 50 Of praying for strangers . 388 51 Of praying for enemies . 389 52 Of mens failing in prayer for others . 389 53 Of the things which we are to pray for in the behalfe of others . 392 54 That Gods will not knowne , is no sufficient cause to hinder prayer for others . 393 55 Of imprecations against ones selfe . 394 56 Of the persons against whom imprecations may be made 396 57 Of the vnlawfulnesse of vsuall imprecations . 397 58 Of the Popes manner of cursing . 398 59 Of Thanksgiuing . 399 60 Of the person to whom all thankes is due . 400 61 Of the difference of thankes giuen to God and men . 400 62 Of the Mediator , in whose name thankes is to be giuen . 401 63 Of the matter of Thankesgiuing . 402 64 Of the spirituall blessings , for which thankes is to be giuen . 403 65 Of the temporall blessings , for which thankes is to be giuen . 404 66 Of giuing thankes for remouing euils . 405 67 Of giuing thankes for crosses . 406 68 Of the proofes of Scripture applied to particular occasions of thanksgiuing . 407 69 Of the abundant matter of thankesgiuing . 409 70 Of their blindnesse who can see no matter of thankesgiuing . 415 71 Of mens failing in the extent of thankesgiuing . 416 72 Of the time of giuing thankes . 418 73 Directions for thankesgiuing . 418 74 Of mentall prayer . 421 75 Of vocall prayer . 422 76 Of sudden prayer . 423 77 Of composed prayer . 424 78 Of preparation before prayer . 424 79 Of conceiued prayer . 426 80 Of prescribed prayer . 427 81 Direction to conceiue a prayer . 429 82 Of publike prayer , and of the Ministers function therein . 429 83 Of the peoples consent in publike prayer . 431 84 Of the place of publike prayer . 431 85 Of vnanimitie in publike prayer . 433 86 Of vttering publike prayer with an audible voice . 433 87 Of praying in a knowne tongue . 434 88 Of the aberrations contrary to praying with vnderstanding . 434 90 Of vniformitie in publike prayer . 435 91 Of motiues to publike prayer . 436 92 Of priuate prayer . 437 93 Of prayer in a family . 437 94 Of secret prayer . 438 95 Of extraordinary prayer . 440 96 Of the signes of extraordinary ardencie . 441 97 Of teares in prayer . 442 98 Of extraordinary continuance in praier . 443 99 Of the occasions of extraordinarie prayer . 445 100 Of the sundry kinds of Fasts . 446 101 Of the difference betwixt a religious Fast , and other Fasts . 448 102 Of forbearing to eate and drinke in the time of a Fast . 449 103 Of forbearing other things beside food in a Fast . 451 104 Of the occasions of a Fast . 454 105 Of set times of Past . 455 106 Of the continuance of a Fast . 456 107 Of Supplication , the most principall end of a religious Fast . 459 108 Of examination , another end of Fasting . 460 109 Of Humiliation , a third end of Fasting . 461 110 Of Mortification , a fourth end of Fasting . 462 111 Of Fasting now vnder the New Testament . 463 112 Of Vowes . 464 113 Of the things which concurre to the making of a lawfull Vow . 466 114 Of publike and priuate Fastes and Vowes . 467 115 Of motiues to extraordinary prayer . 469 116 Of the neglect of extraordinary prayer . 470 THE THIRD PART . The time of Prayer . § . 117 OF praying alwayes . pag. 471 118 Of praying euery day . 473 119 Of the fittest times for daily prayer . 474 120 Of constant keeping our set times of prayer . 475 121 Of Canonicall houres . 476 122 Of neglecting times of Prayer . 477 123 Of praying in all affaires . 478 124 Of continuall Eiaculations . 479 125 Of giuing thankes alwayes . 480 THE FOVRTH PART . The ground of Prayer . § . 126 OF the meaning of this phrase ( in the Spirit ) . pag. 481 127 Of the work of the Spirit in prayer . 482 128 Of the meanes to pray aright in the Spirit . 485 129 Of prayer comming from the spirit of a man. 486 130 Of discerning whē we pray in the spirit . 486 THE FIFT PART . The helpe of prayer . § . 131 OF watching vnto prayer . pag. 488 131 Of Popish Night-vigils . 489 132 Of superstitious watching for Christs comming . 490 133 Of watching both in body and in spirit . 491 134 Of the causes of drowsinesse . 492 135 Of going drowsily to prayer . 493 136 Directions for watchfulnesse . 494 THE SIXTH PART . The meanes of preuailing by prayer . § . 1 37 OF perseuerance . pag. 496 138 Of the things which we are to aske with all perseuerance . 497 139 Of the difference betwixt praying alwaies and with all perseuerance . 498 140 Of the difference betwixt perseuering , and much babbling in prayer . 499 141 Of holding out in prayer . 500 142 Of the reasons of perseuerance . 501 143 Of the damage of not perseuering , and aduantage of perseuering . 502 THE SEVENTH PART . The persons for whom prayer is to be made . § . 144 OF desiring the help of others prayers . pag. 503 145 Of motiues to desire others prayers . 504 146 Of the difference betwixt desiring other mens prayers , & making them Mediators . 505 147 Of those who vse , or refuse to aske the help of others prayers . 505 148 That none is too good to seeke the helpe of anothers prayer . 506 149 Of praying to the liuing onely . 507 150 Of the Papists arguments for praying to the dead . 508 151 Of praying for Ministers . 509 152 Of motiues to pray for Ministers . 510 153 Of the things which are to be prayed for in the behalfe of Ministers . 513 154 Of Ministers inability in themselues . 513 155 Of praying for ability in Ministers . 514 156 Of vtterāce , what is here meant therby . 516 157 Of a Ministers ability to vtter what he conceiueth . 517 158 Of Pauls gift of vtterance . 518 159 Of praying for gifts bestowed . 519 160 Of opening the mouth . 520 161 Of deliuering the Word distinctly and audibly . 521 162 Of a Ministers boldnesse in preaching . 522 163 Of the things wherein boldnesse is to bee shewed . 524 164 Of ioying courage & wisdom together . 529 165 Of Ministers seeking to edify the Church . 525 166 Of making knowne what we know . 526 167 Of preaching the Gospell . 528 168 Of the mystery of the Gospell . 528 169 Of searching into the depth of the Gospell . 530 170 Of the meanes of vnderstanding the mystery of the Gospell . 531 171 Of the cause of errors about the Gospel . 531 172 Of mans preferring other mysteries before the Gospell . 532 173 Of well discharging a mans office . 533 174 Of Ambassadors of the Word . 535 175 Of the dignitie of the Ministery . 537 176 Of the respect of due to Ministers . 537 177 Of despising Ministers . 538 178 Of the incouragement of Ministers against their despisers . 539 179 Of Ministers walking worthy their place . 539 180 Of Ministers faith fulnesse . 540 181 Of holding close to Gods message . 540 182 Of declaring Gods whole will. 541 183 Of the maner of deliuering Gods Word . 541 184 Of the end of a Ministers high calling . 543 185 How mans weaknesse is succoured by the ministery of man. 544 186 How Faith is supported by the ministery of ma● . 544 187 Of receiuing Gods message by the ministery of man. 545 188 Of the manner of Pauls being chained . 546 189 Of the hard vsage of Ministers . 547 190 Of Pauls holy glorying in his chaine . 548 191 Of the cause that maketh persecution a matter of reioycing . 549 192 Of the things for which men may suffer with comfort . 550 193 Of the worlds vile handling of Christs Ambassadors . 551 194 Of the causes why Christs Ambassadors are hardly vsed . 552 195 Of Ministers vsing their libertie . 553 196 Of Ministers forbearing to preach , being inhibited . 554 197 Of Ministers needlesse forbearing to preach . 555 198 Of praying for Ministers restrained . 556 199 Of the need of boldnesse . 556 200 Of Pauls iealousie ouer himselfe . 557 201 Of Pauls desire well to performe his function . 558 202 Of Pauls constant resolution . 558 203 Of Pauls stedfast faith . 558 204 Of the excellencie of the foure foren amed vertues . 559 205 How most mens disposition is contrarie to Pauls . 560 206 Of the necessitie of preaching boldly . 561 207 Of preaching after a right manner . 561 208 Of a Ministers carrying himselfe according to his present estate . 562 THE FOVRTH TREATISE Of the sin against the Holy Ghost . THE FIRST PART . Of Gods Mercie . § . 1. OF the occasion that Christ tooke to declare the sinne against the Holy Ghost . pag 565 2 Of the inference of Christs censure vpon the slander of the Scribes and Pharisies . 567 3 Of the resolution and seuerall heads of the text . 569 4 Of the truth and weight of the points deliuered . 570 5 Of Gods mercy in forgiuing sinnes . 571 6 Of the extent of Gods mercy in pardoning all sinnes . 574 7 Of blasphemie , how hainous a sinne it is . 576 8 Of Gods mercy in forgiuing blasphemie 583 9 Of the principall obiect of Gods mercy , Man. 584 10 Of Gods impartiality in offering mercy without respect of persons . 587 11 Of the title Son of Man. giuen to Christ . 588 12 Of the particular respect wherein this title ( Sonne of Man ) is heere vsed . 591 13 Of Gods goodnesse ouercomming mans vngratefulnesse . 593 THE SECOND PART . Of Gods Iustice . § . 14. OF abusing Gods mercy . pag. 595 15 Of the obiect of the vnpardonable sin . The Holy Ghost . 596 16 Of the qualitie of the sinne against the Holy Ghost . 598 17 Of the definition of the sinne against the Holy Ghost . 598 18 Of the difference betwixt the fin against the Holy Ghost ; and other sinnes . 603 19 Of the persons that may fall into the sinne against the Holy Ghost . 605 20 Of the meaning of these words , SHALL & SHALL NEVER be forgiuē . 607 21 Of the errors which Papists gather from this phrase , Nor in the world to come . 609 22 Of the true meaning of this phrase , Nor in this world , nor in the world to come . 610 23 Of the many answeres that may bee giuen against the Papists collection , concerning forgiuenesse of sinnes in the world to come . 611 24 Of the reasons why this phrase ( Nor in this world , nor in the world to come ) is vsed . 613 25 Of seeking pardon for sin in this life . 614 26 Of the sence wherein it is said that the sin against the Holy Ghost shal not be pardoned . 614 27 Of the reasons why the sinne against the Holy Ghost is vnpardonable . 615 28 Of the certaintie of his damnation who sinneth against the Holy Ghost . 617 29 Of the eternity of damnation . 618 30 Of the answeres to the Chiliasts obiection , taken from Gods mercy 619 31 Of the answeres to the Chiliasts obiection , taken from Gods iustice . 620 32 Of the necessitie of being pardoned or damned . 621 33 Of preuenting the sinne against the Holy Ghost . 622 34 Of the persons that cannot fall into the sinne against the Holy Ghost . 625 The end of the Table . Faults escaped , thus to be amended . PAge 9. line 6. reade Luke 14. 31. p 40. l. 6. r. and long experienced . p. 41. l. 25. r. much trouble , p. 62. l. 26. r. earth hath . p. 66. l. 25. r. seruants of God. p. 99. l. 2. r. imply . p. 112. The marginall note should be in the last line . p. 114. l. 27. r double . p. 122. l. 22. r. § . 2. p. 123. l. 16. r. is in the law . p. 133. l. 26. r. many to be . p. 138. l. 25. r. entred . p. 153. l. 21. r. many wayes . p. 170. l. 20. r. and crosses . p. 172. l. 14. r. ouer our selues , ibid. l. 28. r. no sach matter . p. 176. l. 18. r. Ismaeliticall . p. 193. l. 30 r. thanketh him . p. 198. l. 12. r. what is . p. 203. l. 5. r. Heb. 11. 6. p. 221. l. 23. r. very God. p. 231. l. 29. r. after a peculiar . p. 244. l. 1. r. at our . ibid. l. 2. ● . from breeding faith . p. 251. l. 4. r. a contrary affection . p. 267. l. 31. r. I will not therefore . p. 268. l. 13 , r. what to doe . p 281. l. 18 r. where they light . p. 284. l. 3 : r. of striuing . p. 354. l. 19 r. Gods worship . p. 381. l. 23. r. an ordinary . p 389. l. 20. r. to this . p. 392. l. 16. r. they were . p. 447. l. 13. r. respectiuely . p. 452. l. 32. r. for recreation p. 457 l. 3. r the issue . p. 458. l. 33. r. As for . p. 460 l. 20. r. are subordinate . p. 461. l. 4 , r from among . p. 464. l. 17. r. extraordinary . ibid. l. 29. r. other helpe . p. 482. l. 8. r. the gift . p. 485 l. 26. r , good . p. 490. l. 23. r. ought . p 490. l 25 r. synecdochically . p. 492. l. 19. 20. r. Disciples . p. 522 l. 4 r. their lungs . p. 529. l. 7. r. spoken of . p. 530. l. 7. r. abst●use . p. 532. l. 2. r. Marcionites . ibid. l. 28. r Enth●asiasts . p. 537. l. 31. put out the parenthesis . p. 540 l. 14. r. procureth , preserueth safely . p. 547. l. 22. r. iust offence . p. 566. l. 16. r. he tha● casteth . p. 583. l. 15. r. of his sinne . p. 587. l. 15. r. mourne . p. 589. l. 14. r. in his complaint . p. 595. l. 30. l. 30. r. obiect of his iustice , p. 600. l. 5 r. what is it to . p. 606. l. 22. r. haue gone . p. 613. l. 21. r. giuing no raines . p. 614. l. 6. r. spectacle . p. 615. l. 22. r. the Kings of . p. 620. l. 5. r. courts of men . Faults in the margine . Page 8. Deut. 20. 8. p. 10. Pro● . 27. 7. p. 11. or in any . p. 332. Heb. 4. 12. p. 500. e Luk. 18. 7. p. 523. d Mar. 1. 22. Errata Hebr. Graec. Lat. in marg . Pag. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 40. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 132. in monte . p. 146. fiunt . p. 207. emolumenti . p. 255. sine charitate . p. 268. oculos luos . p. 378. illi vitae . p. 389. flagellamut . p. 431. tonitrui . p. 494. vigil ales . p. 509. cosdem . p. 529. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 532. S. S. Trid. p. 577. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multa alia per inscitiam & incuriam typographi occurrunt errata , praesertim in Graecarum voccum tonis , & Hebr. characteribus : quaeeùm eruditus lactor facilè possit deprehendere , singulis recensendis immorarti non eft necesse . THE Whole Armour of GOD. THE FIRST TREATISE . Of Arming a Christian Souldier . THE FIRST PART . The Fountaine of Christian Courage . Ephes . 6. 10. Finally my Brethren be strong in the Lord , and in the power of his might . §. 1. The Summe and seuerall Heads . SAint PAVL hauing deliuered such a doctrines of faith , and b precepts of maners ( both c generall concerning all Christians , and d particular concerning the distinct degrees of seuerall persons in a family ) as hee thought most meete , in the closing vp of his Epistle , giueth a worthy direction for the better performing of them all ; which is , to bee couragious and well furnished against all those difficulties and dangers , wherewith they are like to meete in their Christian course . Wel knew the Apostle that the best Christians while here they liue in this world , are both prone to faint by reason of their own weaknesse , and also in hazard to be foiled by reason of their enemies power ; therefore he taketh vpon him the person of a wise , vigilant , and valiant Captaine ; and in souldier-like termes animateth the Lords Souldiers , that they neither faint in themselues , nor be daunted with their enemies . This Direction is continued from verse 10. to 21. The parts of it are two : 1. That wee bee couragious , verse 10. 2. That we be well prepared : v. 11. &c. In the former note 1. The manner 2. The matter of the Apostles exhortation . The manner is in these words , Finally my brethren . The matter in these , Be strong in the Lord , &c. In the latter note 1. The Meanes , how 2. The Motiue , why wee must be well prepared . The meanes is to bee well armed , which point is first in generall laid downe : and then in particular exemplified . The c generall is once declared , vers . 11. and againe , ( because of the necessitie thereof ) repeated vers . 13. and in both places amplified by the f end . g In the particular exemplification there are sixe spirituall graces , fitly resembled to sixe pecces of Armour . Now because of our selues we are as children , and no better able to weild this Armour of God , then h Dauid the armor of Saul , the Apostle addeth that heauenly exercise of i prayer , teaching them how to pray for themselues and others : especially for him who was one of their chiefe guides . The Motiue is taken from the danger , in which wee are by reason of our spirituall enemies , whom he describeth vers . 12. Euery word almost in this Direction is of weight , and worthy to be searched into . §. 2. The necessitie of the point . THe first point in order is the Manner of the Apostles exhortation , Which setteth forth , 1. The necessitie of the thing vrged , Finally . 2. The affection of him that vrgeth it , my Brethren . The original world translated finally , signifieth , a remainder , and implieth that yet remained one necessity point to be deliuered before he made an end , as if with more copie of words he had thus said ; Though I haue sufficiently instructed you in doctrines of faith , and precepts of manners , yet there is one needfull point behinde , which being deliuered , I may conclude all : there is yet ( I say ) a remainder , and the only remainder of all , by which yee may make good vse of all that hath beene hitherto deliuered , without which , all will bee in vaine . Vse Is this Direction so needful a point ? a point which may not be omitted ? a point worthy of the last place , as most of all to be remembred ? then k ought we to giue the more earnest heed thereunto , lest at any time we should let it slip . In hearing we must well heede it : after we haue heard it , wee must well keepe it , and l not let it slip like water put into a colinder or riuen dish . §. 3. The Apostles affection . TO vrge this point yet somewhat the more forcibly , the Apostle in the next place manifesteth his affection in these words , My brethren , which declare both the humilitie of his minde , and the gentlenesse of his spirit . Brother is a word of equalitie : in calling them Brethren , he maketh himselfe equall vnto them , though he himselfe were one of the principall members of Christs body , one of the eyes thereof , a Minister of the Word , an extraordinarie Minister , an Apostle , a spirituall Father of many soules , a planter of many famous Churches , yea the planter of this Church at Ephesus : and though many of them to whom he wrote , were poore meane men , handicrafts men , such as a laboured with their hands for their liuing : and many also b seruants , and bond-men ; yet without exception of any , he termeth and counteth them all his brethren , and so c maketh himself euall to them of the lower sort . Behold his humilitie : For if to affect titles of superioritie , as Rabbi , Doctor , Father , bee a note of arrogancie ( as it is , d and therefore Christ in that respect taxeth the Scribes and Pharises ) then to take and giue titles of equallitie , is a note of humilitie . The like notes of humilitie may be oft noted both in other Epistles of this Apostle , and in the Epistles of other Apostles ; yea and in all the Prophets also . Well they knew , that notwithstanding there were diuers offices , places , and outward degrees , among Christians : yet they e all had one Father , and were fellow members of f One and the same bodie , and in regard of their spirituall estate g all one in Christ Iesus . Vse Take my Brethren the Prophets , take the Apostles , yea take Christ himselfe for an example of humilitie . For Christ , though he were Lord of all , yet for as much as h he tooke part with vs , and so all were of one , hee was not ashamed to call vs Brethren . Who then can disdaine to call any Saint Brother ? This point of humilitie and meekenesse Christ willeth vs after an especiall manner to i learne of him . It is a grace which will highly grace vs before God and man. It maketh vs amiable in Gods eyes , who k Giueth grace to the lowly : and it maketh our company very acceptable to men . An humble minded man who maketh himselfe equall to them of the lower sort , & accounteth all his brethren , will be sociable and willing to conuerse with any for their mutual good . But proud and ambitious spirits are full of scorne and disdaine , so as men cannot well endure their company , and l God will resist them . Wherefore , to conclude this point , whatsoeuer your parts of nature , or gifts of Gods Spirit be , whatsoeuer your place or calling bee , whatsoeuer excellencie or eminencie you haue aboue others , remember that all Saints haue one Father , all are of one body , all are one in Christ , therefore all account one another Brethren . Let Magi strates , Ministers , and all of all sorts apply this . Vse 2 As for such prophane persons , who deride the Saints for giuing this title Brethren one to another , doe they not thorow those Saints sides strike the Prophets , the Apostles , yea and Christ himselfe ? Note further the gentle and milde spirit of the Apostle ; Brethren , is a title of kindnesse and loue : My , an attribute which addeth emphasis thereunto . In other places he vseth other attributes , which adde greater emphasis , as m My beloued brethren , n My brethren beloued and longed for . So like wise other phrases which imply as great meekenesse and gentlenesse , as o My little children , p My beloued children , &c. It was not want of authority to command that made him thus gently exhort , but rather an earnest desire that he had to perswade , and euen prouoke them to doe that which was their bounden duty and tended to their good . Marke how he dealeth with Philemon , vers 9 , 10 , 20 , by this meekenesse he insinuateth himselfe into them , and sheweth that hee seeketh not himselfe , and his owne good , so much as them and their good . Vse Learne Ministers , Masters , Parents , and all Christians how to enforce your exhortations and perswasions : euen with euidences of loue , with all mildnesse and gentlenes . ( f The seruants of the Lord must not striue , but bee gentle toward all men . ) Thus shall you giue them a pleasant sauour and sweete rellish , yea though the things whereunto yee exhort be vnpleasing to mens naturall taste , and carnall appetite . When ful some potions or bitter pills are sweetned with sugar , they will the sooner be swallowed , and better digested : so exhottations seasoned with termes of mildnesse and gentlenesse . Thus much for the manner of the Apostles direction . §. 4. The need of Christian courage . THe matter followeth , the first part whereof is in these words , Bee strong in the Lord , and in the power of his might : wherenote , first , what is required , secondly , how that which is required may be performed . The thing required is to be strong , the Apostle heere speaketh of an inward spirituall strength , the strength of the inward and new man , and his meaning is that wee should bee valorous and couragious in the performance of those Christian duties which we take in hand . Christian valour and spirituall courage is a needfull grace . Note with what varietie of phrase the Apostle doth exhort hereunto , 1. Cor. 16. 13. Stand fast , quit you like men , be strong : hereunto g God perswadeth his seruant Ioshuah , and h Dauid , his sonne Salomon . i Dauid had in him this holy valour and courage , when hee went against Goliah , and k Paul when he was going to Ierusalem . But most valorous and strong did Christ our Captaine shew himself , when he was going vp to Ierusalem to suffer , l The Euangelist saith , he stedfastly set his face , he setled himselfe fully to go : though it were to drink a most bitter cup , he would not be drawne from it . Because Peter labored to disswade him , m he sharpely rebuked him , and called him Satan . The reasons why this spirituall valour is so needfull , are specially two . First , because of our owne indisposition , timerousnes , dulnesse , and back wardnesse to all holy and good duties . What Christian findeth not this by woefull experience in himselfe ? when he would pray , heare Gods word , partake of the Sacraments , sanctifie the Sabbath , or performe any other like Christian dutie , there is I know not what fearefulnesse in him , his flesh hangeth backe , as a Beare when he is drawne to the stake . n This the holy Apostle found in himselfe : so that for the rowsing vp of our own dulnesse we haue need of valour . Secondly , because of those many oppositions which we are like to meet withal . We heard before how the flesh would hang back , and so labour to hinder vs. The world wil like wise do what it can , either by vaine inticements to seduce vs ( as it drew away Demas , ) or else by reproach , trouble , and persecution , to terrifie vs , ( as those who forsooke Paul ) But aboue all the Diuell will be readie to resist vs , ( as a hee resisted Iehoshuah ) and to hinder vs ( b as hee hindred Paul ) yea to buffet vs ( as c hee buffeted the same Paul. ) To omit other instances , most liuely is this set foorth in our Head and Generall Christ Iesus . So soone as hee was set apart to his publike Ministerie , d the Tempter came to him : after he began to execute it , Satan stirred vp the Rulers , Priests , Scribes , Pharises , and many other to hinder him ; yea he mooued e Peter to disswade him , and when Christ was about to offer vp himselfe a sacrifice , then again f came the Prince of this world to discourage him . The like oppositions are all Christs members to looke for ; so as there is no hope , no possibilitie of holding out and enduring to the end without this Christian valour and magnanimitie heere spoken of . Vse 1 Iustly may they be taxed , who either too timerously , or too securely and careiesly enter into a Christian course , and vndertake such Christian duties as are required at their hands . Hence it commeth to passe that many duties are cleane omitted of them , other intermitted and broken off before they are halfe done : and as for those which are done , so vntowardly are they done , that little or no comfort can be found in doing of them . Lamentable experience sheweth how small matters doe discourage many who know the right way , and are oft in conscience moued to walke therein . Such as want this Christian courage , were better not giue vp their names to bee Christs Souldiers , or professe that they intend to fight the Lords battailes : for by their timerousnesse and cowardlinesse they discourage other Souldiers of the Lord , and hearten the enemie . The Lord would not suffer any that were g fearefull and faint hearted to fight his battailes on earth against earthly enemies , lest they made others faint like themselues . Can wee thinke that he will entertaine faint hearted souldiers in his spirituall battailes against spirituall enemies , in which combates his owne honor , and his childrens saluation are so deepely ingaged ? As for the Enemie he is like a Wolfe , if strongly he be resisted , a he will flie ; if timerously he be yeelded vnto , he will more eagerly pursue and insult . Vse 2 Indeauour we therefore to get vnto our selues an holy courage and spirituall valour , shaking off our naturall fearefulnesse , b that in nothing we feare our aduersaries , but ( as Christ our General did ) c endure the crosse , and despise the shame . ) We that will be Christs souldiers must duely consider the aduice which our Lord giueth , Luke 14 13. which is , to obserue what kinde of enemies , how many , how mightie , we are to encounter withall . We shal d hereafter heare how hard a battaile we are to vndertake , how many , mightie , malicious , subtill our enemies be : if notwithstanding al this we be minded to fight vnder Christs banner , then be we strong and couragious , bold as e Lions ; so are the f righteous . §. 5. All strength from God. BVt alasse , what are we weake flesh and bloud ? What strength can there bee in vs to fight against such enemies as will set on vs ? For remouing this scruple , the Apostle addeth this clause , in the Lord , &c. whereby he sheweth how we come to be strong , not by any strength in our selues , but by seeking strength in the Lord , casting our selues wholly and onely on him , and on his power . The strength and valour whereby wee are enabled to fight the Lords battaile , is hid in the Lord , and to be had from him . For a all our sufficiencie is of God , b without Christ we can doe nothing . Hence is it that Dauid saith vnto God , c I loue thee dearely , O Lord my strength : The Lord is my rock and fortresse , &c. It is more euident then needs be proued , that this our Apostle was a strong and valiant champion of the Lord ; but whence had he this strength ? d I am able ( saith he ) to doe all things through the helpe of Christ which strengtheneth mee . That which in particular he saith of himselfe , he also affirmeth of other Saints , who e were strengthned with all might through Gods glorious power . The Lord hath thus reserued all strength in himselfe , and would haue vs strong in him : partly for his owne glorie , and partly for our comfort . For his glory , that in time of need we might flye vnto him , and in all streights cast our selues on him : and being preserued and deliuered , acknowledge him our Sauiour , and accordingly giue him the whole praise . For our comfort , that in all distresses wee might bee the more confident . Much more bold may wee bee in the Lord , then in our selues . Gods power being infinite , it is impossible that it should bee mated by any aduerse power , which at the greatest is finite : were our strength in our selues , though for a time it might seeme somewhat sufficient , yet would there be feare of decay : but being in God , we rest vpon an omnipotencie , and so haue a farre surer proppe vnto our faith , as we shall heare in the next Doctrine . Vse 1 Learne wee to renounce all confidence in our selues , and to acknowledge our owne inabilitie and weaknesse . Thus shall wee bee brought to seeke for helpe out of our selues . They who ouer weene themselues , and conceit that they are sufficiently able to helpe themselues , will bee so farre from seeking strength , that they will foully scorne it , when it is offered vnto them Marke what is said of the wicked man , who is proud in his owne conceit , a He contemneth the Lord : as b he that is full despiseth an hony combe , so he that is confident in his owne strength , despiseth help from any other . Vse 2 Hauing seene our owne weaknesse , and thereupon renounced all confidence in our selues , our care must be to flye to a sure ground , and rest thereon : so shall we be safe and sure , yea so may wee bee quiet and secure . This sure ground , and safe rocke is onely the Lord : strong he is in himselfe , and can both strengthen vs , and weaken our enemies . In this confidence did c Dauid come against Goliah , and preuailed Thus may wee be sure of victorie : d Through God we are more then conquerours . Vse 3 But vaine is the confidence of such as trusting to themselues and their owne strength , defie all their enemies . Proud crakers they are , whose pride at length shall haue a fall . Such in regard of outward power were e Goliah , and f Senache●ib . Intollerable is this presumption , euen in outward strength : note their end , 1. Sam. 17. 50. & Isa . 37. 36 , 37 , 38. But more then most intollerable in spirituall strength , whereof we haue not one dramme in our selues , but in that respect are as g water spilt vpon the ground . h Peter was too confident therein : had hee not seene his presumption after he began to be puffed vp , and speedily humbled himselfe , fearefull had beene the issue thereof : for nothing more prouoketh God then spirituall a pride , because nothing is more derogatory to his glory . Vaine also is their confidence who goe from weake to weake , from themselues to other creatures ; like the b Israelites , who went to the Egyptians for helpe . Fitly doth the c Prophet compare them to a reede , whereupon if one leane , it breaketh and renteth his arme . Such are the si●ly Papists , among whom some thinke to bee strong in Pope Gregorie , Pope Boniface , Pope Alexander , and such others , whom without breach of charitie wee may thinke to bee very feenes in hell : other in Saint George , Saint Christopher , and such other who neuer were : the Histories of them are meere fictions : other ( who thinke they haue a far surer ground of confidence ) in Saint Peter and Saint Paul , and such like holy and worthy Saints : but the best Saints that euer were , had no strength to helpe others ; they only had a sufficiencie for themselues . Thus it commeth to passe , that in their greatest need , when they seeke and looke for best help , they are all like those d who came to the wels and found no water : they returned with their vessels emptie : they were ashamed , and confounded , and couered their heads . §. 6. Gods power most mightie . THat wee may bee the rather mooued to renounce all vaine confidence in our selues or other creatures , and be bold , valiant , and strong in the Lord , casting our whole confidence in him alone , the Apostle addeth these next words ( in the power of his might ) which are a very forceable amplificatiō of this former point . Some distinguish these two words , power and might , as the cause and effect , attributing might to God , and power to the Saints , & so make Gods might the cause of their power , as if hee had said , bee strong in that power which yee receiue from the might of God. But I take this distinction heere to bee , First too curious , and without good ground . Secondly , impertinent , because that which the Apostle aimeth at , is to raise vp our faith to God , and to settle it firme in him , and therefore he setteth foorth the power of God , as it is in God himselfe . Thirdly , not agreeable to the phrase , which is the same in this clause as in the former , in the Lord , & in the power , &c. which implieth that the power heere spoken of , is a power in the Lord , and that as the Lord himselfe is without vs , and aboue vs , so is this power . The phrase therfore which the Apostle heere vseth , I take to be an Hebraisme , which some for perspicuitie sake translate thus , in his mightie power , and not vnfitly . This very phrase is vsed a before , and by most translated his mightie power : this Hebraisme power of might , addeth great emphasis , and implieth , that might by an excellencie and propriety belongeth to Gods power onely ; and that all other power in comparison of it , is meere weaknesse . The point hence to be noted is this , that The power of God whereunto wee are to trust , is a most mighty and strong power , a power able to protect vs against the might of al aduerse power whatsoeuer . In this respect the Apostle calleth Gods power , b an exceeding greatnesse of power . Hee searcheth after rare and high phrases to set foorth this power of God , because of the infinite greatnesse thereof , which cannot by ordinary and vsuall phrases be expressed . According to Gods greatnesse is his power , infinite , incomprehensible , inutterable , vnconceiueable : as a mighty winde which driueth all before it : as a swift and strong streame against which none can swimme : as a burning flaming fire which consumeth and deuoureth all ; so is Gods power . Whatsoeuer standeth before it , and is opposed against it , is but as chaffe before a strong winde , or bulrushes before a swift current , or stubble before a flaming fire ; for all aduerse power , though to our weaknesse it seeme neuer so mightie , yet can it be but finite , being the power of creatures , and so a limited power , yea , a dependant power , subordinate to this power of might , of his might , who is Almightie , and so no proportion betwixt them . Vse 1 A strong prop is this vnto our faith , and a good motiue to make vs a perfectly trust vnto the power of God without wauering or doubting , notwithstanding our owne weaknes , or our aduersaries power : though b there bee no strength in vs , yet is there power in God : though wee bee on euery side enuironed with strong and fierce enemies , our flesh and the violent lusts thereof , as headstrong rebels and traytors within vs ; the furious world , with the potent and raging persecutors thereof , on one side ; that fierce Lion and cruell Dragon the Diuell , with all his hellish hoast , on the otherside ; yea all these banding their forces together continually in armes against vs , yet is there in God a power of might , in comparison whereof all the power of all our aduersaries is but weaknesse . When we know not what to doe , then may wee , then must wee with faithfull Iehosaphat turne our eyes to God , and to the power of his might . When we see potent enemies against vs , and no outward meanes to defend vs against them , we are ready to crie , a Alas how shall we do ? and with the b Israelites to doubt of the power of God , and say , Can God helpe in such straits ? can hee support such weaklings as we are ? can he subdue such and such enemies as assault vs ? Against such doubts we are to meditate of this mightie power of God. Gods power being a power of might , he needeth nothing to helpe him . The weaker we are , the more is his power manifested : for it is c made perfect in weakenesse : neither can Gods power be weakned or hindred by any aduerse power . d Many and mighty enemies are to him a few and weake ones : so that the more mightie his enemies be , e the more honor redoundeth to him in subduing them . Wherefore for strengthning our faith , that we may be strong in the Lord , pray wee that f God would open our eyes , that we may g see what is the exceeding greatnes of his power to vs-ward who beleeue : so shal we neither feare because of our enemies power , nor faint because of our owne weaknesse , but h stand still and behold the saluation of God. Vse 2 It is no matter of presumption to be sure of victory , being strong in this mightie power . Indeed , if the ground of our assurance rested in , and on our selues , it might iustly be counted presumption ; but the Lord , and the power of his might being the ground thereof , they either know not what is the might of his power , or else too too lightly esteeme it , who account assured confidence thereon , presumption . No doubt but many so deemed of Dauids cōfidence , when he vndertooke the combate with Goliah : yea it is manifest that i his eldest brother Eliah , and also Saul so iudged : but Dauids eye was lifted vp to God , hee was strong in the power of Gods might , k which made him so bold and confident . Thus wee with like confidence and assurance may trust vnto the same mighty power , though all the world count vs presumptuous for it . The truth is that our aduersaries might well obiect this against vs , if our confidence were in our owne power , or rather weaknesse : but being in the power of Gods might , vniustly they slander vs , and most iniuriously impeach Gods mightie power . §. 7. The benefit of confidence in God. TO conclude this first general point of Christian courage and confidence in the Lord , and in the power of his might , great is the benefit thereof , and that in three respects especially ; 1. It will remooue causelesse feare , a as in Nehemiah . b Salomon saith , that a slothfull timerous man is loath to step out of doores , fearing that there is a Lion without , when he hath no cause so to feare : and that c The wicked flie when none pursue . But he that is strong in the Lord , and in the power of his might , will make the vttermost triall . 2. It will make bold in apparent danger . Instance the example of d Dauid . In this respect e are the righteous resembled to a Lion. 3. It will recouer a mans spirit , though hee should by any occasion be wounded , strucken downe and foiled , so as at first hee preuaile not , yet it will make him rise vp againe and renew the battaile , like to the f Israelites : Thus at length shall we come to be Conquerours . THE SECOND PART . The meanes of standing sure . Ephes . 6. 11. Put on the whole armour of God , that yee may be able to stand against all the wiles of the Diuell . §. 1. The heads of those meanes . THE second part of the Apostles Direction now followeth , which declareth how wee may be well prepared against all danger . Wherin first we are to consider the means whereby we may be prepared . In the setting downe whereof , the Apostle declareth 1. What the meanes be . 2. How to be vsed . The means are expressed vnder this metaphor , Armor . And further described , 1. By the kind thereof , Armour of God. 2. By the sufficiencie of it , whole armour . §. 2. Christians are Souldiers . FOr the metaphor , it is taken from Souldiers , who in time of warre , when they enter the field against their enemies , are subiect to much danger and many annoyances of swords , speares , darts , arrowes , bullets , and such like weapons of their enemies , and therefore for their better safegard vse to be well prouided & fenced with good armour . In that the Apostle exhorteth Christians to put on armour , he giueth vs to vnderstand , that , A Christians course of life is a warfare : for armour , especially the vse of armour , is a token of warre : armour is not giuen to a man to sit with it at a fire , or to lye lazing on a bed , or wantonly to dance vp and downe , or follow pastimes and pleasures in it , but to fight : to this purpose many like metaphors are vsed . Christians themselues are called a Souldiers ; their course of life b a fight ; they which oppose against them c enemies ; the temptations wherwith they are annoyed d assaults ; in a word , this is a difference betwixt the Church in Heauen and in earth , that this is militant , that triumphant . Thus hath God in wisedome disposed our estate on earth for weightie reasons . 1. The more to manifest his pittie , power , prouidence and truth in keeping promise : the straits whereunto in this world we are brought , the promises which God hath made to deliuer vs , and the many deliuerances which we haue , shew that God pittieth vs in our distresses , that he is prouident and carefull for our good , and wise in disposing euill to good , that hee is able to deliuer vs , and faithfull in doing it . For this cause did e God suffer the Israelites to goe into Egypt , to be there kept in hard bondage , to be brought into many dangers , and set vpon by many enemies . 2. To make proofe of the gifts hee bestoweth on his children . A souldiers valour is not knowne but in warre : in time of peace what difference is seene betwixt a valourous man , and timerous coward ? by that sore combate wherunto a Iob was brought , were the graces which God had bestowed on him euidently made knowne . 3. To weine them the better from this world : for so long as all things are quiet in the world , without troubles , oppositions , and assaults , we are exceedingly prone to delight in it , and to say , b It is good to bee heere . Much prosperity maketh many to be like that c foole that bid his soule liue at ease , &c. 4. To make Heauen the more longed for while wee are on earth , and the more acceptable when we come to possesse it . How earnestly doth the souldier in tedious and dangerous combates desire victorie ? How welcome is triumph after warre ? As a safe hauen to Marriners tossed vp and downe in troublesome seas , is most welcome ; so Heauen to Christians , whose life in this world is a warfare , a sea-fare . Vse 1 Is our Christian estate a souldier-like estate , a warfare ? d accordingly let vs carry our selues ; a little sleepe , a little food is enough for a souldier , hee lyeth not on beds of downe , he pampereth not his body with delicate cheare : but he watcheth much , hee fareth hard , and lyeth hard . Thus Christians may not suffer themselues to be ouertaken with the vaine delights and pleasures of this world . Note what the Apostle saith of a Christian souldier , e No man that warreth intangleth himselfe with the affaires of this life , that hee may please him who hath chosen him to be a souldier . Who hauing this armour thinke to take their ease , follow their pleasures , embrace the world , they peruert the maine end of it : for it is giuen to stand , and to resist ; which if they doe not , vnworthy they are of armour , and shall be cashired . Ease and rest is not heere to be looked for , but rather temptations and assaults which wee must watch against , and when one conflict is past , looke for another , and resist all as they come : of all things wee must take heed of security , and prouide that at any time wee be not vnfurnished : reade the a historie of the people of Laish , and make a spirituall application thereof . Thus much for the Metaphor . §. 3. The vse of spirituall graces . COnsider we now what is meant thereby . It is euident by the b Apostles exemplification hereof , that such spirituall sanctifying graces , as God indueth his Saints withall , are the armour heere meant . In that these are compared to armour , obserue that The graces of Gods Spirit are for safegard and defence . This is the maine and principall end of armour , as the Apostle himselfe in this , and in the 13. verse , plainely sheweth : for in both places expresly hee saith , that wee must put on and take to vs the whole armour of God for this very end , to stand against , and to resist our enemies . Thus is righteousnesse as a brest-plate , hope as an helmet , faith as a shield , al for defence , as we shal after more distinctly shew : in the meane while let this general obseruation be noted , both of such as yet haue none of those graces , and also of such as haue them , or at least thinke they haue them . Vse 1 For the first sort , with what care and diligence are they to desire and seeke after them , being so needfull and necessary ? what rest can they giue vnto their soules , till they haue obtained them ? would we not count him a madde man , or at least weary of his life , who should rush naked without any armor into the field among his deadly enemies ? what then may we iudge of those that liue in this world , among the mortall enemies of their soules , vtterly destitute of all sauing graces ? how many thousands thus liue , as it were , weary of their soules , and a iudge themselues vnworthy of eternall life ? Vse 2 For the other sort which haue these grace , they are to vse them for their defence , as armour is vsed , and not for ostentation . Armour is not giuen to iet vp and downe in it , and be proud of it , as many are of apparell . Let those who haue no better gifts then such as are called parts of nature , as wit , strength , bewtie , and the like , boast in them , if they list : these are like light , sleight , gay stuffes , which make children and fooles bragge . Gods graces are of a more sound and solide substance , and therefore to be vsed accordingly , and not made a matter of shew & ostentation . Let this be noted of such as are ouer conceited , and so proud of their knowledge , faith , patience , & other graces . §. 4. Christians armour spirituall . THus hauing handled the Metaphor , and the meaning thereof , come wee to the amplification . The first point whereof is the kinde of armour heere set forth . It is called armour of God , and that in foure especiall : respects , 1. It is b made of God , euen in heauen . 2. It is c prescribed of God , euen in his Word . 3. It is d giuen of God , euen by his Spirit . 4. It is e agreeable to God , euen to his will. All these doe shew that , The armour wherewith Christians are fenced , is diuine , and spirituall . In this respect , saith the Apostle , f The weapons of our warfare are not carnall : by denying one contrarie , he affirmeth the other : not carnall , that is , spirituall . The seuerall peeces after mentioned do euidently proue this point . Our enemies are spirituall , and their assaults spirituall : must not then our armour needs be spirituall ? What other armour can stand vs in stead against such enemies , such assaults ? as good haue a sheete of paper on our naked brests to keepe off a musket shot , as vse any other armour then spirituall , against the spirituall assaults of spirituall enemies . Vse 1 Hereby is discouered the egregious folly of many in fencing themselues against spirituall enemies : as 1. Of Coniurers , Sorcerers , and such like , who imagine that the Diuell may be driuen away by charmes , and they kept safe from him by spels , circles , &c. 2. Of superstitious Papists , who thinke to driue the Diuell away with Holy-water , Holy-oyle , Crosses , Crucifixes , Agnis Dei , &c. 3. Of sottish worldlings , who seeke to arme themselues against the spirituall assaults of Satan by outward meanes , as against griefe of minde and terrour of conscience , by a musicke , company , gaming , &c. the truth is , that by these meanes great aduantage many times is giuen to the Diuell : for thus hee getteth a surer possession in them ▪ Not much vnlike to these are they , who think by physicke to purge away trouble of conscience : as soone may an Ague bee purged away by drinking cold water . All these are very childish and ridiculous toyes , meere scar-crowes , which the Diuell laugheth at . Vse 2 For our parts , seeing there is an armour of God , let vs be wise in distinguishing betwixt this and all counterfeit armour : for this end obserue wee diligently Gods word which describeth it , and that so plainly as wee may easily discerne it : we haue no warrant to vse any other : neither can we safely trust to any other . Hauing therefore found which is the armor of God , seek we it a from aboue of the Father of lights , from whom it commeth downe , and b it shall be giuen . Hauing receiued it , giue we the praise and glorie thereof to him that hath giuen it , and vse it according to his will , so may we confidently trust vnto it . §. 5. Christians armour compleate . THe next point is the sufficiencie of this armour , termed whole armour . The c Greek word is a compound word , and signifieth both all manner of armour that is needfull , and also such compleate armour as couereth all the bodie , and leaueth no part naked or vnfenced . This is thus set downe both to commend vnto vs this armour , and also d to instruct vs how to vse it . In the first respect I obserue , that The armour of God is a compleate armour , euery way sufficient : sufficient to defend vs in euery part , and sufficient to keepe off and thrust backe euery assault , and euery dart of our spirituall enemies . For the first , if wee well note the particular peeces of this armour hereafter described , we shall finde the Christian souldier armed from top to toe : For the last , f the Apostle saith of one peece , that by it all the fiery darts of the wicked may be quenched : if by one peece , much more by euery peece ioyntly together , may all assaults be repelled . Hence it is that the g Scripture which prescribeth this armour , is able to make the man of God absolute . This armor being of God , it must needs be compleate , or else question might be made of his power , as if he were not able to prouide sufficient armour ; or of his prouidence , as if he cared not to haue his souldiers well armed ; or of his goodnesse , as if hee were not moued with the wounds and foyles of his seruants , which for want of good armour they must needs receiue : but Gods power , prouidence and goodnesse being without all defect , wee may conclude that this armour of God is compleate . Neuer were any of the Saints so sufficiently armed : for the Diuell hath still found some part or other vnfenced , euen in the best ; and thereby wounded them . Instance , a Noah , b Lot , c Abraham , d Dauid , e Peter , &c. Ans . The fault was not in the insufficiencie of their armour , but in the negligent and carelesse vse thereof , as if a souldier which hath very good armour of proofe , euerie way compleat , should either not at all , or very loosely put on his head-peece , or brest-plate , or any other peece : and this is euident , because in such parts where some were wounded , other were well fenced . Noah and some other failed in the vse of their brest-plate of righteousnes : Peter failed in holding out his shield of faith . If the fault were in the armour , either in the weaknesse or want of this or that peece , then would the Diuell without faile foile euery Christian in one and the same part . Vse 1 This sufficiencie of Gods armour ought to incite vs diligently and carefully to seeke after it . A souldier which is to go into a dangerous fight , if at leaft he haue any care of his limbes and life , will not bee quiet till hee hath got good and compleate armour of proofe . How carefull was Saul well to furnish Dauid when he was to enter combate with Goliah ? rather then he should want , a Saul was ready to haue afforded him his owne , if it had beene fit . Loe heere is the compleate armour of God , sufficient to keepe vs safe : let vs first labour to get it . Vse 2 Hauing got it , let vs bee bold and confident in this armour of God , because it is of proofe , and compleate . It was this armour that made Dauid so confident against b Goliah , though he had no outward armor on him . They who are well armed , and yet faint hearted , dishonor him that gaue them their armour , abuse the gift it selfe , and make themselues ridiculous to all that see or know them . §. 6. The armour of God to be vsed . HItherto haue we handled the meanes appointed for our safetie : now we are to declare how this armour is to be vsed . Put on the whole armour . Heere are two points to be noted , 1. That we put on armour . 2. That we put on whole armour . This word put on , is a word of practise , by which the Apostle followeth his former metaphor , taken from souldiers which are in the field : they doe not as housholders in the time of peace , let their armour hang on the walles without vse of it , till it rust , but they make vse of it by putting it on , wearing it , and putting it to the proofe ; so Christians ought to be well furnished alwayes , and well prepared with the graces of Gods Spirit : they must euer haue them in readinesse at hand to vse them , and make proofe of them . In this sence is this c phrase of putting on oft vsed , and d applied to many particular graces , yea to e Christ himselfe , whereby is implied , that we should apply Christ vnto our selues , and so make vse of him , and of all his actions and sufferings : yea also of all those graces , which he conueyeth into vs. Other Metaphors are also vsed to set forth the same point : a stirre vp the gift of God which is in thee ( saith the Apostle . ) The Metaphor is taken from a fire , which is of little vse when it is couered ouer and smothered vp with ashes , but stirred and blowne vp , it is of great vse . Againe , our Lord vseth another Metaphor to the same purpose , b A good man ( saith hee ) bringeth forth good things . As a wise man that hath store of treasure will not let it lye rusting and cankering in his chest , ( this is a note of a couetous miser , who were as good be without treasure as haue abundance , for he wanteth in his greatest abundance , because hee vseth not that he hath ) but bringeth forth and imployeth it for his own and others good : so doth a good man with the treasure of grace which God hath bestowed on him . Excellent Metaphors to illustrate and vrge this point . All the benefit and good of a thing commeth from the vse of it : as armour rusting by the walls side , as fire smothered with ashes , as money cankering in chests , so are the graces of Gods Spirit , if they be not imployed : though in themselues they be neuer so excellent , yet to vs and others they are fruitlesse and vnprofitable , without a right vse of them . This Dauid , no doubt , well knew , and therefore c hid not Gods righteousnesse in his heart . Vse 1 Farre short come they of this Apostolicall direction , who vpon conceit that they haue as good armour as the best , please themselues therein , and yet shew forth no practise thereof : knowledge they haue , and well are they able to discourse of the kindes of graces , and of the differences betwixt current and counterfeit grace , as also of the many wiles of Satan , and of the meanes to auoid them , and yet no proofe doe they giue of the soundnesse of any grace in themselues . For example , many imagine that they haue very good and sound faith , and yet liue altogether by sence : for while all things goe well , according to their desire , they can beleeue and depend vpon God : but when any crosse falleth vpon them , then their shield of faith is to seeke , euery dart pierceth them to the very heart . Other conceit they haue a good brest-plate of righteousnes , and yet no practise of pietie , none of charitie , to be obserued in them . They are like those of whom Saint Iames a speaketh , that can say to such as are naked and destitute of daily food , bee you warmed and filled , notwithstanding they giue them not those things which are needfull for the body . Vse 2 Let vs for our parts make proofe of the graces wee haue : what armour wee seeme to haue , let it bee seene on our backes . Thinke we that we haue the shield of faith ? Let vs liue by our faith , b as the Patriarches did : or the brest-plate of righteousnesse ? c Let it couer vs as a robe : let vs be so conscionable in practising the seuerall duties thereof , that with the testimony of a good conscience we may say to God as Nehemiah did , d Remember me , O my God , in goodnesse for all that I haue done for thy people . Or the girdle of verity ? let vs so vprightly and sincerely behaue our selues , as we may with comfort say with honest Hezechiah , e Lord remember how I haue walked before thee in truth . Thus may the generall doctrine be applied in all the particular branches of this Christian armour : which that we may the rather doe , note what is further required : that the whole armour be put on . §. 7. Euery grace to be vsed . AS this particle , whole , is annexed to armour , to commend vnto vs the sufficiencie of the armour of God , whereof we haue heard before : so this compound word , whole armour , is inferred vpon that action of putting on , to teach vs , that it is not sufficient to put on some parts and peeces thereof , but euery part and peece , the whole armour must be put on . From the true scope of the Apostles meaning , I gather that , The power of euery sanctifying grace must be manifest in the life of a Christian . This was it whereunto he exhorted before , saying , a Let vs in all things grow vp , &c. There he vseth a Metaphor taken from the members of a naturall body , implying that spirituall graces are to the spirit , as fleshly members to a body ; now if the body grow in some parts only , and not in euery part proportionably , ( as if it should grow all in the head , and not answerably in the legs , or all in the shoulders , and not at all in the thighes ) it would bee but a monstrous body : or if it abound with noisome humors , which make it swel in some parts , those humors wil be so far from preseruing the body , that they will rather impaire the health , and shorten the life of it . So if a Christian shall be hot in faith , and cold in loue ; or haue great knowledge , and shew little obedience : or bee full of deuotion , and empty of discretion , surely hee is a monstrous Christian : the want of some graces make the other to bee of no vse . Such professors are a shame and dishonor to others ; they are full of noysome and distempered humors , which will destroy that shew of spirituall life which they seeme to haue . Fitly may they be compared to b Nebuchadnezzars Image , whose head was of gold , but his feet of yron and clay : what was the end of that Image ? the feet therof were smitten , and so all broken together . Such is like to be the end of al monstrous Christians . But is it possible that any one Christian should haue all sanctifying graces ? Yea verily , it is not onely possible , but also necessarie that not onely any one , but euery one be endued with euery kinde of sanctifying grace , which appertaineth to the essentiall being of a Christian . For regeneration is as perfect in the kinde thereof , as our naturall birth . Men ordinarily are borne with all the parts and members of a man : if not , they are eyther monsters , or at least imperfect : but in the spirituall birth , which is a from aboue , euen b of God , there is no imperfection of parts , there are no monsters : all that are borne of the Spirit , haue all the essential parts of the Spirit ; & thus are al alike , though not in measure , yet in number of graces . For as the flesh hath corrupted euery power of the soule & part of the body , so doth the Spirit renew euery power and part of both . The Apostle testifieth of the Corinthians , that c in all things they were made rich , and not destitute of any gift . Forceable and weightie motiues there are to vrge this point , as 1. God maketh nothing in vaine . Now then God hauing made this whole armor , whole armour must be put on . If a carefull and wise Captaine should prouide sufficient armour for all his souldiers , and some of them bee carelesse in putting on euery peece thereof , might hee not bee offended with them , and that iustly ? Much more should we prouoke God , by neglecting any thing which he in his good prouidence hath prouided for vs. 2. Wee stand in great need of euery peece of this armour : for vnlesse we put on euery peece , we lye open to our enemies , euen as if we had put on neuer a peece : for they are very subtil , they narrowly view vs on euery side , and soone can espie if any part be naked . What if a souldier haue an helmet and want a brest-plate , if a dart light vpon his brest , and pierce to his heart , what good getteth he by his head-peece ? Or if hee haue a brest-plate , and want a girdle to knit it close , or tassets and cushes to couer his belly ? Thus if faith , or hope , or righteousnesse , or veritie , or any other part of the Christian armour bee wanting , the Diuell can thereby take his aduantage to destroy the soule : so as not onely duetie to God , but safety of our selues may moue vs to put on the whole armour . 3. True triall of the truth of those graces , which wee seeme to haue , is made by the concurrence & meeting of al together . Single graces , that is , graces which stād alone , are counterfeit graces . Faith without righteousnes is presumption : righteousnes without truth is hypocrisie , & so in the rest . Al come from the same fountaine : he that hath not all , hath none at all . How needful is it that we follow the counsel of a Saint Peter , Vse 1 which is , to giue all diligence to ioyne one grace vnto another , to knowledge faith , to faith hope , to hope righteousnesse , to righteousnesse truth , to truth patience , and so in the rest ? Thus will it not repent the Lord to haue prouided whole armor for vs , when we shall vse all . Thus shall we giue no aduantage to our spirituall enemies ; thus shall we haue euident proofe of the Spirits abode in vs , and be assured that indeed we are borne anew . §. 8. Mans endeauour to be added to Gods assistance . THe two generall parts of the Apostles direction haue hitherto beene distinctly handled : now let vs consider them ioyntly together . The first part is that wee bee strong in the Lord. The second , that wee vse those meanes which God hath appointed for our safetie . Whence obserue , that Gods assistance and mans endeauour concurre together : Doct. 7. they may not be seuered . Without Gods mighty power man can doe nothing : vnlesse man put on the whole armour of God , God will doe nothing . This the Church knew right well , a and therefore both prayeth vnto God to bee enabled by him ( draw me ) and also promiseth to doe her vttermost endeauour , and follow his direction ( wee will runne after thee . ) The like we reade of b Dauid : but most clearely is this point laid downe by c Christ , who hauing said , No man can come to mee , except the Father draw him , ( wherby he sheweth that God must enable man to come to him ) addeth , Euery man that hath learned of the Father commeth to mee , ( whereby he sheweth , that man enabled of God , addeth his owne endeauour . ) Why Gods powerfull worke is necessary , hath beene shewed before on vers . 10. namely , because of our owne vtter inabilitie to doe any thing of our selues . d Before God quickeneth vs , we are dead in sinnes , no more able to doe any spirituall function , then a dead corpse to doe any naturall function : yea , after we are quickned , we are e still supported by Gods grace , which worketh in vs : yet being quickned wee must do our endeauour , because of that order which the Lord hath in wisdome appointed to bring vs to glory . For this end doth God worke in vs both to will , and to doe , that we should worke out our owne saluation , Phil. 2. 12. 13. * God worketh not vpon vs , as vpon stockes or stones , but giueth to vs life and abilitie , as when hee raised the Widdowes sonne , the Rulers daughter , and Lazarus , he put life into them , and inabled them to mooue , rise vp , walke , eate , and doe other functions of the liuing . Vse 1 By this is discouered the error of proud presumptuous Papists on the one side , and of secure carelesse Libertines on the other . The Papists to establish their owne power and strength , hold and teach , that after the first motion and stirting of the heart , which they acknowledge to bee of God only , a a man absolutely by his free will may doe well if hee will. But Christ saith of the branches which were in the vine , whose hearts were stirred vp , b Without me yee can doe nothing . The care which the Apostle hath to direct them vnto the fountaine of strength , the Lord , euen then when especially hee vrgeth them to arme themselues , argueth that without continuall strength supplied vnto them from the Lord , they are not able to stand of themselues against the assaults of their enemies . Libertines fall into another extreame , they , to pamper their flesh , and pursue their carnall delights , so referre all to the worke and power of God , that they are altogether carelesse in vsing any meanes themselues , vpon conceit that God is able of himselfe to saue them , and that when God pleaseth he wil saue them , do they in the meane time what they list . But fondly they argue from Gods power , who neglect the meanes which God hath appointed and reuealed , wherein and wherby he wil manifest his power . a His reuealed will is the ground of our faith and obedience : if we follow the direction of it , then may we safely trust vnto the power of God ; otherwise in attributing all to the grace of God , we abuse it , and b turne it into want onnesse . Were it not necessary for vs to doe what God enableth vs to do , as wel as trust to the power of Gods might , the Apostle needed not haue been thus careful in stirring vs vp to arme our selues . Vse 2 As wee presume not in trusting to our owne strength , left we prouoke God to resist vs , so neither tempt we God in neglect of the meanes which he hath appointed , lest we cause God to forsake vs : but as wee looke for helpe and strength from God , so must we be carefull in well vsing all those meanes which God hath ordained for our helpe and safety . To this purpose tend all the exhortations in the Scripture , whereby any duety is required at our hands . Note the complaint of our Lord against Ierusalem ; c How often would I haue gathered thy children together , and yee would not ? Be we not like to them , lest wee be reiected as they were : Know we this for certaine , that God wil not with cart-ropes by force and violence , against our wills draw vs to Heauen . To this end doth God take out of vs that stonie and inflexible heart which is in vs by nature , and giueth vs an heart of flesh which is flexible , that it being made pliable by Gods Spirit , should apply it selfe to Gods worke , as Dauid did , Psal . 119. 112. The truth is , that many Christians are wonderfully wounded and foiled by the Enemie , because of their owne idlenesse and securitie , in that they are backward in putting forth themselues , and negligent in endeuouring to do what God inableth them to doe . Loe here is compleate armour of God prouided for our defence and safetie ; be we careful in putting it on and well vsing it . Thus much for the meanes to be vsed . §. 8. The end and benefit of Christian armour . THe end why this meanes is to bee vsed , followeth in these words ; That yee may be able to stand , &c. In setting downe this end , hee declareth the benefit of the fore named armour , which is an abilitie to stand , amplified by the enemie against whom we stand , the Diuell , and his subtiltie , in this word , wyles . The Apostle still followeth and continueth his Metaphor taken from Souldiers , who being euery way well fenced and prepared against their enemies , stand stoutly against them , neither fall downe , flye away , nor giue ground . Wherefore this word stand , is a word of safetie and freedome from danger ; yea , of victory and conquest , implying , that they which are well prepared with the armour of God , so long as they well vse it , can neither bee slaine , nor taken captiues , nor beaten downe , nor made to flye , nor yet foiled or put backe , and forced to giue ground , but stand fast and safe vpon their ground , yea stand fast in the field when their enemies are driuen away , and so remaine Conquerors , as we shal a after heare . And this is all the conquest which in this world wee can looke for , to keepe our selues safe , that we be not conquered or foiled , and that we giue no aduantage to our enemies . As for the vtter subduing of the Diuel and his host , that belongeth to Christ our Captaine and Champion . This safe standing being laid downe as the end why this armour of God is giuen , and declaring the benefite which followeth vpon the well vsing of the armour , these two Doctrines naturally flow from thence , 1. There is no hope , no possibilitie of remaining safe without spirituall armour . 2. They who well put on the armour of God , Doct. 9. and vse it as they ought , are safe and sure , and so may be secure . §. 9. Who are without armour , can haue no hope to stand . FOr the first , that which the Prophet saith of one peece of this armour , the shield of faith , I may well apply to the whole armour , if yee haue it not on you , a Surely yee shall not be established , yee cannot stand . Without this armour wee are naked , and lye open to euery dart and shot of our spirituall enemies : and are no more able to free our selues from the power of the Diuel , then a poore silly Lambe or Kid from a roaring Lion or rauenous Beare . If being vnfenced , we stand safe , it must be either by reason of the goodnesse of the Diuell , that he pittieth vs , and cannot finde in his heart to take any aduantage against vs ; or of his carelesnesse and blindnesse , that he prieth not about vs , or obserueth when , & where we are fenced or naked ; or of his weaknesse , that he is not able to pierce and wound vs , though wee be naked : but such is his malice , his subtiltie , and sedulitie ; such also his power ( as wee shall after heare ) that none can imagine there should be any such goodnesse , carelesnesse , blindnesse , or weaknesse in him . Besides , by neglecting to vse this armour prouided of God , wee prouoke God to cast vs into the power of our enemies , and to giue them power ouer vs , a as he dealt with Ahab . Vse 1 How egregiously doe they deceiue themselues , who conceiue that though they haue no part or peece of this armour of God , they can be as safe and sure , and may be as secure as they who haue the whole armour on them ; much like to the seuen sonnes of Sceua , who ouerboldly ventured to adiure an euill spirit ( Acts 19. 14 , 15 , 16. ) but what was the issue ? being vnarmed they could not stand , they were ouercome and forced to flye . Many thinke there needeth no such care about faith , righteousnesse , sinceritie , &c. as some doe take : For ought they see , they are most assaulted and most foiled , who are most busie and diligent in putting on this armour , and fitting it to them . To grant that they which put on this whole armour of God are most assaulted , because the Diuell without any great assaulting , preuailes against such as haue it not on ; I vtterly deny that they are most foyled : for they who are without it are cleane vanquished , and in the power of the Diuell , which the other neuer shall be . Yea but say they , we find and feele no such matter , we are very quiet , no way molested . I easily beleeue it : but what is the reason ? because the Diuell hath them in his power , hee needeth not eagerly pursue them . Miserable is that rest and quiet which they haue : euen like to that which the poore Kid hath , when it is brought into the Lions den , or the Mouse when it is in the Cats mouth , the Cat can play with the Mouse when shee hath once caught it : and the Lion can let the Kid lye quiet in his den , while he rangeth and roreth after that prey which is out of his clutches . But what security of life haue these that are so taken ? their securitie is , that they are sure to be gnawed to peeces and deuoured . This is the case of those who being destitute of the armour of God , yet thinke themselues quiet and well . They are fast bound with the chaines of sinne , and wholy in the Diuels power , where he ceaseth to molest them for a while , but rather dallieth with them , while he eagerly pursues such as haue on this armour , and are out of his power , and stand manfully against him . Against these he casteth all the darts hee can , but all in vaine , as the next Doctrine sheweth . §. 10. Who well vse their armour are sure to stand . THey who well put on the armour of God , and vse it as they ought , are safe and sure , and may bee secure . Saint Peter exhorting Christians to seeke after such graces as may be comprised vnder this armour , expresly saith , a If yee doe these things , yee shall neuer fall . Saint Iohn saith of one peece of this armour , namely faith , that b it is the victory which ouercommeth the world . What then may bee said of this whole armour , of euery peece of it together ? Saint Paul goeth yet further , and saith of himselfe , and of other Christians like himselfe , who haue put on this armour , c We are more then Conquerers . The points which haue bin before deliuered , that this is compleate armour , the compleate and whole armour of God , doe sufficiently confirme this point . Vse A strong motiue this is to perswade vs to put on the whole armour of God. This is the maine end which the Apostle aimeth at in laying downe this end , to shew that as this is armour of proofe in it selfe , so it will sufficiently defend vs , and keepe vs harmelesse . If at any time wee be foiled , the fault is our owne , wee can blame none but our selues , because the Lord giueth such meanes whereby wee may be able to stand . Is it a benefit to stand fast and safe ? Is it a matter to bee desired to bee kept free from spirituall wounds and hurts , yea from eternall bondage and slauerie vnder sinne , Satan , and other mortall enemies of our soules ? and from euerlasting torment and torture that followeth thereupon ? ( how blinde are they which see it not ! how foolish are they which regard it not ! ) If this ( I say ) bee a benefit , then take notice of the meanes whereby wee may bee inabled to stand fast in that libertie which Christ hath purchased for vs , and made free from the forenamed slauerie : and withall make conscience , and giue all diligence to vse the means aright . It is a point of notorious folly to be desirous of a thing , and carelesse in doing that whereby our desire may bee accomplished . Yea , it is a cunning wile of the Diuell in good things to make men separate the meanes from the end , but in euill the end from the meane ; as to make men desire and looke for the good and happie end of righteousnesse , and yet bee backward in walking in that way that leadeth thereto : and contrariwise , eagerly and swiftly to runne in the way of sinne , and yet not feare the wages of sinne , and the Issue of that course . In the first kinde Balaam was deceiued . In the second Euah was deluded . Balaam desired to dye the death of the righteous ; but carelesse hee was in leading such a life as brought foorth such a death . a Euah was perswaded shee should not dye , and yet feared not to eate of that fruite , b against which death was denounced . Let the fearefull end of both these make vs wise against these wiles . Worldly men are wise enough herein , if they obserue a good benefit to bee had , they will seeke how it may be obtained , and do with all diligence that whereby it may be obtained . This maketh them to passe ouer Sea and Land to get such commodities as their owne Land affordeth not : this maketh them when they feare enemies , to haue all warlike prouision readie ; oft to muster their men , to keep continuall watch and ward at their chiefe port-townes , with the like . * Now this end heere laid downe , being a matter of so great consequence ( for if we stand not fast , but suffer our selues to be foiled and ouercome , no lesse damage and danger followeth thereof , then losse of eternall happinesse on the one side , and vtter destruction on the other . ) Why should we be more foolish in spirituall matters , then worldlings are in temporall ? They indeede are more sensible of temporall things , whether good , or euill . Let vs therefore in spirituall matters giue the better heed to the direction of Gods word : that faith may make vs as wise , as sence maketh them . §. 11. Satan our aduersarie . THe necessitie and benefit of this armour will be better manifested , if we shall duely weigh who is our enemy , and c what his assaults be ? The enemie , against whom we are made able by the whole armour of God to stand , is the Diuell . Thus is he called our c Aduersarie , d Enemie , e Tempter , f Murtherer &c. Much might be spoken of the creation , nature , fall , and many other points of the Diuell : but I will content my selfe with such points as may most serue for our present purpose , which is to shew how fearefull and terrible an enemie he is . §. 12. Satan a terrible enemie . FOr the better vnderstanding whereof , know , that the Diuels by creation were good Angels , as powerfull , wise , quicke , speedie , inuisible , immortall , &c. as any other Angels : equall in euery respect , but inferiour in no respect to the very best Angels . When they fell they lost not their naturall substance , and essentiall properties thereof , no more then man lost his when he fell : for as man remained to be not only flesh and bloud , but also a liuing , yea and a reasonable creature after his fall , so the Diuell remaineth to bee a spirit , inuisible , immortall , quicke , speedie , &c. as before : onely the qualitie of his nature and properties is altered from good to euill : as powerfull as he was before to good , so powerfull is he now to euill ; inuisible and quicke hee is , wonderfull close and speedie in working mischiefe , hee was not more desirous of good before his fall , then since he is mischieuous , and euen set vpon euill . There are foure especiall things which make the Diuell very fearefull ; First , his power . Secondly , his malice . Thirdly , his subtiltie . Fourthly , his sedulitie and speede . Who feareth not a powerfull enemie ? This made a Goliah seeme so terrible . If an enemie bee malicious , euen for his malice hee is feared as b Doeg : or if hee bee craftie and subtill , for which c Achitophel was feared : yea also the enemies of Israel were accounted fearefull in regard of their swiftnesse , d That they came hastily with speede . How terrible will all these make an enemie , when they all meete together ? It may bee thought that if an enemie bee malicious , and wanteth power , hee may consume himselfe with malice , and doe little hurt to others : or if hee bee powerfull and malicious , but want witte , crafte , and subtiltie , hee may like an vnbridled Horse runne on head-long in his powerfull malice to his owne ruine and destruction : or though to his power and malice , subtiltie bee also added , yet if hee bee slow and carelesse , hee is the lesse feared , in hope that hee may be preuented in all his enterprises . But where malice is strengthned by might , might whetted on by malice ; both malice and power guided by craft , craft and all stirred vp by diligence , sedulitie , and speed , who can stand against such an enemie ? Now all these do in a very high degree concurre in the Diuell , as a Saint Peter doth notably set them downe in this description of the Diuell ; Your aduersarie the Diuell like a roaring Lion walketh about , seeking whom to deuour . His name * Diuell , and that which he seeketh for , to deuoure , sheweth his malice . The beast whereunto he is resembled , Lyon , sheweth his power and craft , and the attribute , roaring , addeth terror thereunto : lastly , his walking vp and downe , sheweth his sedulitie . Of his power , malice and sedulitie , I shal haue occasion more distinctly to speak on the 12. verse . §. 13. The Diuels wiles . SAtans subtiltie is heere particularly expressed vnder this word , wyles . The Greeke word signifieth artificiall , crafty , cunning conueyances of matters , windings vp and downe , and turning euery way to get the greatest aduantage . Fitly is this word vsed by the Apostle , for his temptations and assaults are very cunning , full of much deceit , of many windings , which make him so mightily preuaile against the greatest sort of the world , euen against all that are not strong in the Lord , and wise in well vsing the whole armour of God. The titles which in Scripture are giuen to the Diuell , doe euidently imply his great craft . He is termed a Dragon , and a Serpent , which of al other beasts are counted the craftiest , and a wisest : yea to shew that he hath had long time of experience to make him the more subtill and crafty : he is called an b old Serpent , a great red Dragon . There are names in Greek which we ordinarily translate Diuell , that yet further signifie his great subtilty , for they note out his great knowledge and vnexperienced skill . As his names are , so is his practise , full of many windings , full of much craft . It is an infinite taske , a matter of impossibility to discouer all his cunning straragems and subtill deuices . He hath old trickes , which long hee hath vsed , because by long continued experience , he hath found that silly men are soone deceiued with them , and that the harme of some cannot warne others : and yet doth he daily inuent new vpon new , euer shifting from one to another : if one will not serue , he hath another presently in a readinesse . For diuers persons , diuers conditions , and dispositions , he hath diuers temptations . Sometimes hee playeth the part of a roaring rauenous Lion : somtimes of a craftie fawning Fox : sometimes appearing in his owne shape , sometimes changing himselfe into an Angell of light , doing any thing for his aduantage . Because the Apostle holdeth himself close to the metaphor taken from warre , I will also follow it , and vnder it discouer some few particular stratagems , leauing it to the particular meditation of others to finde out other . 1. He can well tell how to marshall and set his armie in array ; he well knoweth how to order his temptations : For first he vseth to make the on-set with light skirmishes and to begin with small temptation ; and then by degrees to follow with greater and mightier forces . Thus came he to a Eue ; first onely he made a question whether God had forbidden them any of the trees : and then by degrees he came b directly to contradict the expresse word of God. So when he tempted Christ , c he began with a doubt whether Christ were the Sonne of God or no , and lastly tempted him to monstrous idolatry . Thus he maketh men carelesse at the first , and his temptation lightly to be regarded , till he haue gotten some aduantage ; which when he hath gotten , he will follow with all the might and maine that possibly he can . 2 If thus he preuaile not , but at first he be put backe , he can change his ranckes and weapons : he can alter his temptations , and beginne with fierce and violent assaults . Thus he set on d Iob. If hee cannot seduce men by mouing them to make light account of sin , he will perswade them that euery sinne is most hainous , that their sins are vnpardonable . If hee cannot make them superstitious , he will striue to make them prophane : and thus help one temptation with another . 3. If he obserue the forces of the Lords Souldiers to be strong and well ordered and fortified , then his endeauour will be pollitikely to allure some out of their rancks , and so make a breach ; it seemeth that thus he preuailed much , and got great aduantage in the Church of Corinth . For thus hee bred a Schismes and contentions among them . Whereupon the Apostle exhorteth b euery man to abide in the same vocation wherein he was called . Thus in these our dayes hath hee caused must trouble in Gods Churches by the inordinate walking of many persons ; who leauing their owne places , haue caused diuisions , sects , and separations from the Church . 4. If hee obserue some prouident Captaine , watchfull ouer the Lords armies , and carefull to keepe his souldiers in good order , animating and incouraging them , then will the Diuell vse the c King of Arams stratagem : all his forces shall be bent against that Captaine . Thus hee fiercely set vpon our chiefe Captaine d in the wildernesse , and throughout the whole course of his life ; but especially e in the Garden , and f on the Crosse . Thus did he desire to g winow the Apostles : Thus doth he sorely tempt Magistrates , Ministers , & such as haue charge ouer others . 5. If he preuaile not against them , rather then faile , he will set vpon the weakest . Thus dealt he by the ministery of Heretikes , who h led captiue simple weomen . And thus in our dayes dealeth he by the ministery of Papists , Anabaptists , Separatists , and all other Sectaries . 6. If by none of these meanes hee can accomplish his plots , as hee desireth , face to face , or force against force , then will he lay some secret ambushments or other , to set on the Lords souldiers vnawares behinde their back , like to that stratagem of a Ioshuah , and of b the Israelites : as when he suffers Christians to goe on in doing the worke of the Lord , and performing such dueties as belong vnto them , but will come behinde , and cast into their hearts some conceits of merit and pride . Thus he gaue e Paul a backe-blow . Thus he ouercommeth the Papists , and many ignorant persons among vs. Sometimes also hee will cast lustfull and worldly thoughts and cares into them , and so d choake all . 7. If the Lords souldiers be so circumspect , as neither by force nor fraud hee can preuaile , hee will not sticke to change his flag : and seeme to fight vnder the Lords banner , as e Tobiah , Sanballat , and other deadly enemies of the Iewes endeauoured to doe . In this respect the Apostle saith , that 's f Satan transformeth himselfe into an Angell of light , and his Ministers into the Apostles of Christ. Thus oftentimes hee preuaileth with such as are of tender consciences to make many needlesse scruples , by accounting such things to bee sinne , which Gods word neuer made sinne , and by thinking many things to be necessary dueties , which belong not at all vnto them . Thus haue we a taste of some of his wiles , I will not further range foorth into this spacious field , lest I bee too tedious . Vse Hauing such an enemie as the Diuell is , had wee not need to bee strong in the Lord , and in the power of his might ? this enemy hauing so many wyles , had wee not need be alwaies prepared with the whole arm or of God ? assuredly if we be not strong in the power of Gods might , there is no standing against the Diuell . If at any time we be without the whole armour of God , doubtlesse we shal soone be ouertaken with some of his wiles . Vse 2 How doth this which hath beene said of the Diuell and his wyles , commend vnto vs the prouident care of God ouer vs , who keepeth vs safe from such an enemy , and from such wiles ? and how doth it set foorth the excellencie of the fore-named whole armour of God ? Very excellent must needs that armour be , which is able to keepe vs safe from so potent and malicious an enemie , who hath so many wiles to deceiue vs. This sheweth it to be very compleate and euery way sufficient , for while we haue it on , well fitted to vs , all the craft of the Diuell cannot finde a naked place where to wound vs , his strength is not able to pierce it ; no though his craft and strength be both whetted on with malice . Is there not now great reason we should put it on and alwaies keepe it on ? that we neither wake , nor sleepe , be alone , or in company without it ? Vse 3 Labour to haue our eyes enlightned ( that we may disctie those wiles of the Diuel ) and to be filled with spiritual prudence and wisdome , that we escape these snares . Let vs preserue in vs an holy iealousy ouer our selues , & suspition of the Diuel and his wiles , fearing left he should find vs somewhere vnarmed , and sometime vnprepared ( for otherwise we are safe . ) Gods word is able to afford vnto vs wisdome enough to auoid his wiles . For a Dauid thereby was made wiser then his enemies . Let vs therein exercise our selues , and withall pray with a Dauid , that God would turne the wiles and counsels of the Diuell into foolishnesse : For b God catcheth the wise in their owne craftinesse . THE THIRD PART . The reason why we must be well armed . Ephes . 6. 12. For wee wrestle not against flesh and blood , but against Principalities , against Powers , against worldly Gouernours , Princes of the darknesse of this world , against spirituall wickednesse in heauenly things . §. 1. The coherence . IN this verse is laid downe the motiue which the Apostle vseth , to vrge the fore-named direction . It may haue a double reference First , generall to the former exhortation , Be strong , &c. yea , and put on the whole armour , &c. because we haue such enemies as are heere described . Secondly , particular to the last clause of the former verse , where he shewed that we were to stand against the Diuell , so it serues as an amplification of them : for if the question be asked , what is the Diuell , that we should be so prepared against him ? these words set him forth ; not flesh and blood , but principalities , &c. The first particle a for , being a causall particle , which intimateth a reason , implieth the first reference : the immediat connexion of this verse vpon the last clause of the former verse , implieth the second . Both may well stand together : for both import one and the same thing : namely , that because wee haue so dreadfull and deadly enemies , wee ought to bee well prepared against them . §. 2. Danger maketh watchfull . FRom the inference then of this verse , and from the force of the Apostles argument , I collect , that The greater danger we are subiect vnto , the more watchfull and carefull we must be for our safety . When Christ obserued what a sore agony he was to enter into , he did not only watch and pray himselfe , but called vpon his Disciples to a watch and pray : and because they did not , he rebuked them for their sluggishnesse . Saint b Peter vrgeth this dutie of watchfulnesse vpon a like reason ; namely , because we haue so feareful an enemy ▪ c Outward temporal dangers make naturall men watchfull and carefull for their temporal estates and liues , as the histories of all times and ages shew . Seeing then that spirituall dangers are much more fearfull , ought we not to be much more carefull ? If we be , we doe not only shew that we haue regard of our soules , and seeke the good of them , but also we shall procure much good vnto them , and preuent and keepe away much mischiefe from them . Vse What false consequences doe most make of that spirituall danger , whereunto they vnderstand that they are subiect by reason of their spirituall enemies ? Euen cleane contrary to this inference of the Apostle , and the wisdome thereby taught vs ; and that in two extreames : one of presumption , the other of despaire : for some , when they heare of such enemies as are heere described , they doe too vainely , carelesly , and proudly contemne them , like a Gaal : other too meanely , basely , and slauishly dread them , like b Ahaz . §. 3. Against presumption . THe former extreame , which is presumption , ariseth partly from too great a conceit of our selues , and of our owne strength ; and partly from too light credence and beleefe of that which is recorded of the Diuell . That selfe-conceit maketh vs fondly imagine that wee are well able to resist all temptations of the Diuell , or any of his instruments : whereupon many are ready to lay ( when they are exhorted to take heed of the Diuell , and of his strong temptations ) I defie the Diuell and all his wicked crue , he can doe no hurt to me : I can ( I thanke God ) easily auoid his temptations the gates of hell cannot preuaile against mee ; and yet proud silly fooles , they are ouertaken and ouercome with euery slight temptation . c Peter ( though otherwise a man of good gifts ) was somewhat too conceited of himselfe , and too much inclined to this extreame , and yet when he was to stand to it , a silly wench daunted him . Light credence maketh vs thinke the Diuell cannot be so terrible , as he is set forth to be ; but that the things which are written and said of him and his wiles , are but as scar-crowes and bugbeares to make men afraid , like to olde tales of the walking of spirits , of fairies , hobgoblins , &c. This incredulitie much hindereth the power of such exhortations , directions , admonitions and rebukes , which are giuen vs for our good . Both Peter and the other Disciples were somewhat tainted here with : for when d Christ told them all , that all of them should be offended by him , and that Peter in particular should deny him , none of them would beleeue it : Peter saith , Though all should , yet he would neuer : and againe , though he should die , yet would he not deny Christ : and so said all the Disciples . §. 4. Against Despaire . THe latter extreame which is Despaire , ariseth partly from too deepe an apprehension of the power of the Diuell ( as if his power were infinite , and he were able to do whatsoeuer his malice led him vnto , and so could doe what hee would : or vnlimited , God letting the raines loose vnto him , and holding him in no further then he list himselfe , and so he might doe what he could , like an vntamed horse that is not curbed and bridled in ) and partly from too light an esteeme of that power which is to be had in God , and of the great helpe and benefite which the whole armour of God affordeth , as if God were not able to make vs strong enough , nor that whole armour sufficient to make vs safe . These two causes of despaire made the Israelites often times vtter most desperat speeches against God : for when a they heard that in Canaan ( the Land which was giuen them for inheritance ) the people were strong that there were men of great stature , euen Grants therein , that the Cities were walled , and exceeding great , they desperately expostulated with the Lord , why he brought them into that Land to fall by the sword , and in despaire of euer possessing Canaan , whou●d n●eds returne againe into Egypt : and another time they plainly made doubt of Gods power , saying , Can God prepare a table in the wildernesse ? Can he giue bread ? As these Israelites murmured against God , and made question of his power and truth in performing his promises , in regard of their temporall enemies , whom they iudged to bee too strong for them : so doe many in regard of their spirituall enemies . Thus wee see how prone wee are to peruert those things to our destruction , which the Lord hath set forth for our instruction . Heere the Apostle layeth downe both the meanes for our defence ; and also the danger to which wee are subiect , that we should be the more carefull in arming our selues : we either presumptuously defie our enemies , and care not to vse any meanes of safegard ; or else are too timerously daunted with our enemies , and thinke the Lords defence can doe vs no good . Wherefore that in hearing the great danger wherein we are by reason of our enemies heere described , we take not occasion thereby to fall into any of these extreames , but rather the more carefully auoide them , and keepe in the middle way , which is , so much the more earnestly to flye vnto the power of Gods might , and so much the more carefully to keep fast on the whole armour of God ; I thought good before-hand to deliuer this instruction , which naturally ariseth from the force of the Apostles reasons . Now come wee more distinctly to handle the words themselues . §. 5. Exposition of the words . IN this verse is a Description of a Christian combate . The parts are two . In the first is noted the kinde of combate , wrestle . In the second are set forth the Combatants , or the Persons , which on either side maintaine the combate . These are on the one side Defendants ; on the other side Assaulters , which are largely described ; & that both negatiuely , not flesh and blood , and affirmatiuely , but principalities , &c. The first point in order to be handled , is the kinde of combate , implied vnder this word wrestle . In the originall it is thus set downe word for word , a There is a wrestling . Wee may not thinke that hereby is meant a matter of sport , as our English word , wrestling , may seeme to imply : for though the b Greek word , as well as the English , be sometimes attributed to a strife of sport , yet is it also vsed for a serious and fierce fight and combate . The Greek word according to the proper c notation of it , signifieth such a strife as maketh the body of him that striueth to shake againe . It implieth then that the combate heere spoken of , is not a light skirmish , with enemies aloofe off , but a grapling with them hand to hand ; & in that respect the more fierce and dangerous . If they were far off from vs , and aloofe should shoote or throw their weapons against vs , we might thinke to espie their darts before they fall on vs , or that they might misse of their ayme : But the combate being , as it were , a grapling hand to hand , all such hopes are taken away : for they are neere vs to espie where to annoy vs , and so may assault vs the more fiercely . §. 6. The danger of a Christians combate . OVr spirituall war is a sore , fierce and dangerous war. It is a kinde of combate which will trie our prowesse and courage , wherby proofe will soone be made whether our armor be armor of proofe or not , or whether we haue put on this whole armour . d The truth of this was manifested in Christ our head , whom the diuel hurried from wildernes to pinacle , from pinacle to mountain : what the diuell did to Christ outwardly , and visibly , he vseth to doe to others inwardly and secretly . The estate and condition of Christ while hee liued on earth , is a liuely representation of the estate and condition of his Church in this world . a Peter felt such a wrestling , so did b Paul , so doe all that slauishly yeeld not themselues to the power of the Diuel . Thus God ordereth our estate , 1. The more to manifest and magnifie the power of his might , and the sufficiencie of his armour . For the sorer the fight is , and the more dangerous , c the greater doth that strength appeare to be , and the more excellent the meanes whereby we are supported . 2. To make vs with greater and stronger confidence to depend and relye vpon him , as d Dauid , and e Iehosaphat . 3. To vse the meanes appointed more carefully , as the f Iewes who while they were working , were prepared against their enemies . Vse 1 This may serue as a meanes to make triall of our estate : if all be quiet within vs , that there bee no wrestling , no fighting ; or if any , now and then a light skirmish , it is to be feared that our enemies haue gotten possession of vs , and we slauishly haue yeelded to them , and so made g a couenant with them . Fierce combates doe giue vs more assurance that the Lord is still our God , and we his souldiers , then light or no assaults : for if the Diuell bee our Lord , he can let vs be quiet ; but if our enemie , assuredly we shall feele his hand . Vse 2 This sheweth the reason why so many faint , and are foiled : for it were no great matter to endure light and easie combates : but when wee come to bee shaken indeed , then to stand fast is a token of extraordinary courage : this was it which proued the * patience and courage of Iob. Vse 3 Thinke not that we haue done enough , when we haue passed ouer some light trials , but prepare for greater ; we must come to a wrestling . Marke what the Apostle saith of them which had a endured a great fight , Yee haue neede of patience ; and againe , b Ye haue not yet resisted vnto blood . Vse 4 For our comfort , note , that though wrestling imply a sore combate , yet it implieth not a conquest ouer vs : of this there is no feare : for Christ our head hath ouercome our enemie , and c destroyed him that had the power of death , that he might deliuer all them , which for feare of death were all their life time subiect to bondage : hee d hath led captiuitie captiue , and c deliuered vs from the power of darknesse , that we might be free from being ouercome , though not from wrestling . §. 7. None exempted from fight . THe Defendants who maintain this wrestling are comprised vnder this particle we , which includes himselfe and all like to himselfe , together with them to whom hee wrote , and all like vnto them : so that All of all sorts are to wrestle and fight this spirituall combate . Neither Ministers , nor people , poore nor rich , male nor female , newly planted , nor old grown , none of whatsoeuer rancke , condition , estate , age , qualitie , &c. exempted . g Whosoeuer is of the seed of the woman , must looke to haue his heele bruised . There is enmitie betwixt the two seeds ; the h Diuell spared not the woman which was the weaker vessell , and i hee feared not the head , Christ himselfe , who was the strongest of all . Who may thinke to be spared ? who can imagine that Satan will feare to wrestle with him ? God will haue all of all sorts to be tried : and the Diuell beareth a like hatred against all : a hee seeketh whom to deuoure : so he may deuour them , he careth not who they be : as a Wolfe spareth none of the flocke , ramme , sheepe or lambe that he can come by . Vse 1 Let all , Ministers and people , strong and weake , all of al sorts apply all the exhortations & directions here deliuered vnto themselues . Let not the weaker sort put them off vpon conceit that fierce combats belong to strong Christians ; Satan hauing greatest hope to preuaile against the weakest , will not faile to set on them : nor yet let the stronger put them off , vpon conceit that the diuell dareth not meddle with them : for though there may be some difference betwixt them and the weaker Christians , yet the strength of the strongest is nothing in comparison of the diuels might , if they come in confidence of it , and not of the Lords strength , Besides , Satan , knowing that their fall will proue a discouragement to others , will make the greatest assaults against them . Vse 2 Let Ministers know that the precepts they giue others , belong to themselues , which the Apostle heere implieth : for though his direction were in the second person ( be yee strong , put yee on ) yet hee layeth downe the motiue in the first person ( we ) to shew that he was in as great danger as they , that he stood in as great need of helpe as they ; and that therefore the forenamed directions belonged to him as well as to them . b Ministers are men as well as others , subiect to like passions as others . If they preach not to themselues , what means of edification , of direction and incouragemēt belongeth vnto them ? Wherfore as people may not imagine that these matters of spiritual warfare belong only to Ministers , as if they onely were the Lords souldiers , so neither may Ministers put them off from themselues to the people , as if they were only to look on , & the people to fight ; but euery one apply them to themselues . §. 8. Exposition of words . VVE haue heard of the Defendants : Who are the challengers and assaulters ? they are set downe negatiuely , not flesh and blood . For this particle not , hath reference to this latter clause , as if there were a comma betwixt wrestle and not , thus , we wrestle , not with flesh , &c. By flesh and blood , are here meant such creatures as haue a bodily substance which consisteth of flesh and blood : in which respect man is termed a flesh , and Christ is said to be made b flesh , because he had a corporall substance : herein a c difference is made betwixt a Spirit , and a bodie . Haue we not then any enemies that haue bodily substances in this spirituall combate ? are spirits onely our enemies ? d Our owne flesh is an enemie vnto vs. Other men also are enemies : there are many aduersaries , as infidels , idolaters , heretiques , worldlings , all sorts of persecutors , yea and false brethren . Why then is flesh and blood heere excluded ? They are not excluded , for this negatiue clause is not to be taken simply , but 1 Comparatiuely , not so much with flesh and blood as with principalities . With these especially wee wrestle . Thus the Apostle forbiddeth seruants to f serue men . Or not onely with flesh and blood , but also with spirits : so saith Christ , * call not thy friends to dinner , that is , not them alone , but the poore also . Or not with flesh and blood alone , as it is in it selfe , weake and fraile , but set on worke , assisted and guided by spirits . As if some English souldiers were in pay vnder the Turke or Spaniard , against whom wee maintaine warre , though they be in battaile against vs , yet it might be said , we fight not with English men . 2. By way of exposition , not with such as are weake , fraile , foolish , visible and mortal , as flesh and blood , Thus the horses of the Egyptians are called b flesh , that is , weak , opposed to Spirit : so as this phrase not flesh and bloud , implieth more , or other then flesh and blood . §. 9. How our spirituall enemies exceed flesh and bloud . OVr most mortall enemies are more then flesh and blood , more in number , greater in power , craftier in their wiles , of longer continuance , more enuious , malicious , furious , cruell , not so open and visible , but inuisible , close and secret , and in many other respects more fearefull and dangerous . 1. Among flesh and bloud , none so mightie but may be confronted : as c Daniels visions of the beasts sheweth . The great Monarchs of the world haue bin destroyed one of another , but no flesh & blood can confront the Diuell . 2. Among flesh and blood none so politike , but they meete with some that at length match , yea and out-reach them . Achitophel d whose counsell was counted as an oracle , e was ouer-matched by Hushai : But all the wit of all the world cannot match the subtiltie of the Diuell . 3. Suppose that among flesh and blood some bee so mightie , as none mightier then they , so subtill as none can goe beyond them , yet are they flexible , and may by faire means be perswaded and intreated to allay their furie , as a Dauid by wise Abigail ; yea , & wicked b Saul by Dauids humbling of himselfe , & pleading his innocency : but there is no such flexibility in the Diuel , his malice wil not suffer him to be moued , vnlesse for greater aduantage . 4. Grant that some among men were implacable , yet their fury might bee auoided by flying from them , as c Dauid auoided Sauls furie , d Eliah Iezabels , e Ioseph and Mary , Herods : From the Diuels we cannot flye , they are euery where , they can soone ouertake vs. 5. But what if no meanes of escape could bee gotten , but that needs we must be subiect to the rage of flesh and blood , yet in their greatest pride , power and rage , they may be cleane taken away by death , as f Pharaoh and his host were drowned : g Herod the great died , and h the other Herod who persecuted the Apostles : but our spirituall enemies are not subiect to death . I might in many other respects make comparison betwixt flesh and blood on the one side , and Spirits on the other , and shew how there is no comparison betwixt them , that these are not flesh and blood , but much more fearefull . Vse 1 This doth much aggrauate the terror of our spirituall enemies : for if i the wrath of a King ( a King that is but flesh and blood ) be like the roaring of a Lion : if a man mightie in his owne strength , as k Goltah , be fearefull : if a subtill man , as l Achitophel , cause doubt and dread : if a malicious man , as m Doeg , bee mischieuous : if an host of n flesh and blood bee terrible ; how much more these enemies which are not flesh and blood ? Vse 2 It is no easie matter to preuaile against them , or to auoid their assaults : it is not outward prowesse and courage , not strength of body , dint of sword , troopes of armed men , it is not state-policie , or war-like subtiltie that can annoy them , or keepe vs safe from them . To oppose wit or power of flesh and blood against such as are not flesh and blood , is to set drye straw against flaming fire . a The weapons of our warfare must not be carnall , but spirituall , and so mightie towards God , to keepe vs safe from these enemies . For seeing our enemies are not flesh and blood , in vaine is such armour as can protect vs onely from flesh and blood . §. 10. The Diuell hath his hand in euery temptation . IN combates euen with flesh and blood wee haue especially to doe with Satan : Flesh and blood is but Satans instrument , he is the Generall , he the Captaine , he setteth flesh and blood on worke , he assisteth flesh and blood , so as he is the author and finisher of the euil which they doe : they being but his vassals , though they seeke to annoy vs ; yet wee wrestle not with them , but with an higher power . b When the Serpent tempted Euah , shee had to doe with the Diuell ; and therefore the c Diuell is said to be a murtherer from the beginning . The Sabeans and Chaldeans robbed Iob , yet d is the deed attributed to Satan . Though a mayde and a man brought Peter to deny his Master , yet therein e Satan winowed him . f Christ saith to Peter who tempted him , Goe behind me Satan . The persecuting Iewes hindred Paul from comming to the Thessalonians , yet he saith g Satan hindred him . h Satan is said to cast some of the Smyrnians into prison , yet men-persecutors did it . In this respect he is called i the god of this world , k the father of murtherers , l aspirit that worketh in the children of disobedience : and false Apostles are called m ministers of Satan , That which is said of flesh and blood , in regard of others soliciting vs to sinne , or hindering vs from good , may be applied to our selues in regard of our corruption and euill lusts , which prouoke vs to euill : Satan hath an hand in them ; yea hee is the author and finisher of the mischief which they do , so as in those temptations which arise from our flesh , we haue to doe with Satan . Therefore the Apostle dehorting vs from anger saith , a Giue no place to the Diuell . When couetousnesse moued Ananias to lye against his conscience , Saint Peter said , b Why hath Satan filled thine heart ? When pride mooued Dauid to number the people , it is said c Satan prouoked him : for as the spirit of God stirreth vs vp to euery good thing , so the spirit of the Diuell suggesteth vnto vs euery euill thing . Vse Learne wisdome of the men of Aram. In all combates whether against our owne corruptions , or against euill men , as persecutors , seducers , and the like , striue to driue the Diuell away , and that by spirituall armour ; yea , pray to God to rebuke him . Assuredly flesh and blood cannot much annoy vs , if Satan be resisted and withstood . Obserue in all histories of all ages , the records of battels , and yee shall finde that if the Generals and Captaines haue beene conquered , the common souldiers haue soone yeelded , or beene put to flight . It is the Diuell which bloweth vp in vs the fire of lust , pride , couetousnesse , and all other vices : he layeth before vs euill baits , agreeable to our nature , and so seduceth vs : he inrageth persecutors , hee blindeth idolaters , he seduceth heretikes , &c. If this were well weighed it would make vs pitie flesh and blood when it fighteth against vs , rather then enuie it : it would keepe vs from snarling like a dogge at the stone which is flong . Vse 2 I might heere lay forth the wretched estate of all that fight against Christians , and shew how they fight vnder Satans colours , and shall receiue their wages of him , a which is death : but hereof I shall haue fit occasion to speake hereafter on this word , worldly-gouernours . §. 11. Who cannot stand against flesh and blood , can much lesse stand against principalities and powers . THe affirmatiue part of the description of our assaulters followeth , which is ioyned to the other part with an aduersatiue particle but : not with flesh and blood , but with principalities : whereby is further confirmed that which we haue b before proued , and shall yet more euidently be demonstrated in handling the particular branches of this description , that our enemies , with whom wee are to wrestle , are much more terrible then flesh and blood . I will not stand to prooue the Doctrine againe in this place , onely heere obserue one vse . Vse 1 They who are qualed with that which flesh and blood can doe , can neuer be able to stand against these spirituall enemies . He that is terrified with the barking of a little whelpe , will be much more with the roaring of a Lion : he that in faith cannot say , d I will not feare what man can doe , can neuer say , I will not feare what Principalities can doe . Let this be noted of those who are turned out of the wayes of righteousnesse , and made to flie by mans threatnings , reprochings , and euill intreatings , let them neuer looke to ouercome and reigne with Christ . The Sabeans , Chaldeans , and all that flesh and blood could do , preuailed not against Iob. Wherefore when flesh and blood maketh any assault , let vs thus reason with ourselues , There are sorer enemies then these , with whom we must wrestle : if we shrinke from these , how shall we stand against them ? Let the consideration hereof make vs the more bold and confident against all that flesh and blood can doe . §. 12. Exposition of words . NOw consider we the particular branches of this description of our enemies . There are foure distinct branches distinguished by this particle against . Much ambiguitie and obscuritie is in this description . I will therefore as plainely as I can cleare the meaning of the words . From these seuerall branches many collect diuers and distinct orders of Diuells , one subordinate to another : as among men there be diuers orders , some Kings , some Dukes , Earles , Barons , &c. Thus they make the Diuell , mentioned b before , the head and Monarch of all the rest : Principallities vnder him : powers vnder them , and so in the rest . For my part , I thinke these distinctions in this place ouer-curious : I deny not an order to be amongst Diuels , euen as amongst theeues , pirats , conny-catchers , &c. There is an head and c Prince of them . For mention is made of the d Diuell and his angels . There may bee also distinct and seuerall offices among them ( as among the forenamed pirats ) as some to tempt , some to accuse , some to execute vengeance , &c. For if all should doe the same thing , how should the other things bee done ? but that certaine bee alwayes tyed to one place , person and function , is both vncertaine and vnlikely . Further , that heere in this place there should be so many orders and ranckes of Diuels , as are distinct branches , is also vncertaine ; neither can any such thing by any iust consequence be collected . I rather take these titles to bee vsed by the Apostle , to set forth their conditions and effects . The first title is Principallities , or gouernments : so termed , because they haue great rule , power , and dominion , not so much ouer other Diuells , as ouer wicked men . The second is powers , to shew that their principallitie is not a meere titular matter , but is armeed with power , so as with their powerfull gouernment , they are able to doe great matters . These two titles , principallities and powers , are a thus set downe , rather then b powerfull gouernours , to amplifie both the one , and the other . The third is worldly Gouernors . This I take to be added as an exposition of the first , or rather as a limitation thereof , shewing ouer whom the Diuels are gouernours : not ouer the chosen and called of God ; but ouer the world ( For c Christ maketh a direct opposition betwixt these : ) therefore the Apostle vseth a compound word , which expresseth not onely their gouernement , but also their subiects . But the d elect also are counted to be of the world while heere they liue , because in the world they were bred , brought forth , brought vp , and ended their dayes . They are in the world , but not of the world , c after that they are effectually called : therefore for more perspi●uitie sake , the Apostle addeth this clause , of the darkenesse of this world , whereby particularly he sheweth whom the Diuels gouerne in this world ; namely ; such as are darknesse : here againe for emphasis sake , he rather vseth this word f darknesse then g darke : and hee vnderstandeth the darknesse of ignorance and wickednesse : so that in plaine termes they are the ignorant and wicked men of the world , ouer whom the Diuels reigne . The fourth is spirituall wickednesse . This declareth their nature , that they are spirits , and their condition , that they are euill , and malicious . The phrase which the Apostle vseth is somewhat strange , word for word it is this , a Spirituals of wickednesse , or spirits of wickednesse , that is , most monstrous wicked spirits . Lastly , is added a phrase somewhat ambiguous , because that whereunto it hath reference , is not expressed : it is this , word for word , b in heauenlies . Heere some to make vp the sence adde places , whereby is implied that these euill spirits are ouer vs in the ayre : for there are three places in Scripture termed Heauen . First the ayre where fowles are . Secondly , the firmament where the ●tarres are . Thirdly , that place of glory , which is called Gods Throne , where Christ in his body , and the soules of the iust and perfect men departed are . This is called the third Heauen , the highest Heauen . Now if the place of spirits be heere meant , by heauenly places must needs be meant the ayre , which is the lowest heauen : for c out of the highest heauen they are excluded . Other adde things , whereby is implied the cause of this combate , which is not any light , fading earthly trash , but heauenly and spirituall treasure . Of the difference of these expositions , I shall speake more fully , when I come more distinctly to handle this clause . Of these foure fore-named branches ; two , namely the first and the third doe in the generall scope set foorth one and the same point ; namely the dominion of the Diuels ▪ the fourth containeth three distinct points . First , the nature of Diuels . Secondly , their qualitie . Thirdly , the place , or cause of the combate . Our enemies then are in this affirmatiue part described by fiue arguments ; 1. Their gouernment : 2 Their power : 3. Their nature : 4. Their qualitie : 5. Their place of abode , or cause of fight . §. 13. Of Satans dominion . FOr the first , this word principallit●es , being meant of Diuels , sheweth that Our spirituall enemies haue a dominion , a rule , a gouernment : For this title a principallities , is giuen to men that are in authoritie , and in this very respect , because they haue rule and gouernment . As for the Diuels , they are expresly called gouernours in this verse , and in other places , the Diuell is called b a prince , c a god . Quest. How came the Diuels to haue a regiment ? is their gouernment from God ? ordained of him ? Answ . I may to this question in some sort apply the answere which Christ gaue to Pilat , d they could haue no power at all , except it were giuen them from aboue . So that their dominion is by Gods permission , who in iust iudgement for c punishment of the wicked , hath giuen libertie to the Diuel to exercise iurisdiction ouer them . For as f God gaue the rebellious Israelites into the power of cruell tyrants and vsurpers , so hee giueth the world into the power of the Diuell . Yet haue they no true right and title to their gouernment , as if it were properly deputed vnto them of God , as the gouernment of lawfull Kings and Magistrates on earth is . For as the Kings of forraine Nations which inuaded Israel , and for a while ruled ouer them , were but oppressors and vsurpers , ( though g God in iustice made them a rod to punish the people ) and therefore a when Israel repented , the Lord deliuered them , and cast the rodde into the fire : so the Diuels . Other reasons therefore there bee of the Diuels dominion , and that partly in regard of themselues , and partly in regard of their vassals . For themselues they haue vsurped dominion , they haue by tyrannie taken principallitie vnto themselues , euen as one of their chiefest instruments on earth haue done ( I meane that man of sinne , b Who exalteth himselfe aboue all that is called god , or worshipped , shewing himselfe that he is God , euen that Whore of Babylon , who c glorified her selfe . ) Thus haue these Principallities heere spoken of , exalted and glorified themselues . In regard of this ambitious tyrannicall vsurpation ; the Diuell hauing shewed Christ all the Kingdomes of the world , and the glory of them , said d This is deliuered to me , and to whomsoeuer I will , I giue it . For the Diuels vassals ( which are all the wicked of the world ) they slauishly and willingly yeeld themselues to his gouernment and tyrannie , making themselues subiect to these principallities , whereby the rather these Diuels haue taken dominion ouer them : c as the men of Shechem subiecting themselues to Abimelech , hee became their King : f as the hearts of Israel turned after Absolom , and he became their King : and g after that to Ieroboam , and hee became their King ; and to many others who became their Kings : in which respect God said , h They haue set vp a King , but not by me ; they haue made Princes , and I knew it not . That the wicked doe willingly and slauishly subiect themselues to the Diuell is without question : for it is written i The whole world worshipped the Dragon which is the Diuell . Vse 1 Take heede k how we giue any place to the Diuell , or yeeld vnto him any whit at all . Where hee getteth any entrance , there will he set his throne , as a Nebuchadnezzar did ; he is exceeding ambitious , and tyrannicall : hee will be a King , or no body : if he get an inch , hee will take an ell : if any make themselues in any thing subiect vnto him , he will soone take a principallitie ouer them . Now cōsider in how woful an estate they liue , who haue earthly I yrants to rule ouer them , & withall consider how far the Diuell exceedeth all the Tyrants of this world in malice and mischiefe , and from thence gather in what misery they lie , who are vnder the principallity of Satan . Vse 2 How besotted are they , who thinke that the Diuell is their seruant , at their command , which is the conceit of Witches , Coniurers , Sorcerers and the like , yea also of many prophane and wicked worldlings . Indeed he may , and doth often pretend and make shew of seruice , but it is like the seruice of him who stileth himselfe , b A seruant of seruants : onely a meanes the more to insinuate himselfe into them , and to get the more soueraigne principallitie and rule ouer them . They know not the Diuell nor themselues , who thinke to rule ouer him . Vse 3 Learne we to subiect our selues to the Lord Christ , as to our King , that he may maintain our cause against these principallities . One King cannot brooke that another should haue principallitie ouer his subiects . If Christ be our Lord and King , he will not suffer other Lords , especially such as are his enemies , to rule and reigne ouer vs. But otherwise , if we be like those who said , c Wee will not haue this man to reigne ouer vs : a Let vs breake his bands , and cast his cords from vs ; then in iust iudgement will Christ giue vs ouer to the tyrannie of Satan For there is no middle monarchie or regiment betwixt these : whosoeuer are not Christs subiects , are Satans vassals . b All that dwell on the earth shall worship the Diuell , whose names are not written in the booke of life . Note what was threatened against Israel , c Because thou seruedst not the Lord thy God , &c. Therefore thou shalt serue thine enemies , &c. This will bee iust with the Lord to giue them ouer to Satans power , who rebell against him ; that so by their hard bondage vnder him , they might the better see their folly , and if they haue so much grace , bewaile it , and become wiser . §. 14. Of Satans power . THe second argument whereby the Diuels are described , is their power : this sheweth , that As our spirituall enemies haue a dominion , so they haue power to exercise the same : a power whereby they are able to keepe their vassals and captiues vnder them in subiection . In this respect Satan is called c a Prince of power . Many titles in Scripture giuen vnto him doe argue as much , as d strong man armed , e roaring Lyon , f great red Dragon , g god of this world . Consider how hee dealt with Iob , and it will appeare that hee is indeed a Prince of power . The Lord suffereth him to bee a Prince of such power , 1 That his owne diuine power might bee the more manifested , in subduing such a powerfull Prince . 2 That there might be made a greater triall of the courage of his Saints and children . Thus was Iobs courage and strength manifested . 3 That hee might execute the sorer vengeance vpon the wicked . This generall point , that the Diuell is a powerfull and mighty Prince , being thus cleared , for the better vnderstanding of Satans power ; I will as plainely as I can resolue their particular questions . 1 Whether the Diuels bee able to doe what they will ? 2 If not what they will , then whether they be able to doe any thing aboue the course of nature ? 3 If not aboue nature , wherein consisteth their extraordinary power ? 4 Whether their power bee any whit lessened since their fall ? 5 Whether they haue alwaies liberty to doe what they are able ? §. 15. Of the restraint of Satans power . 1 FOr the first , The Diuell is not able to do whatsoeuer he will ; for this is proper onely to God , whose power is infinite . Were hee able to doe what hee would , God should haue no command of him , no power ouer him : but hee himselfe is a creature , his power is a created power : and therefore limited within the bounds of a creature . 2 For the second , He is not able to doe any thing simply aboue , or directly against that course which the Lord hath ordained vnto his creatures , which is commonly called , the course of nature . For God hath tied all his creatures thereunto ; and hath reserued onely vnto himselfe , who is the sole Lord of nature , power to alter it as pleaseth him . Which being so , by necessary consequence , it followeth that the Diuell , 1. Cannot worke miracles , 2. Nor force the will of man , 3. Nor know the secrets of mans heart , 4. Nor foretell things to come : for all these are eyther aboue , or against the course of nature . §. 16. Of Satans power in miracles . 1 COncerning miracles , the Diuell cannot worke any . For Christ by the miracles which hee wrought , manifested himselfe to be the Son of God , indued with diuine power . The Prophets and Apostles were declared to bee the seruants God , and assisted with diuine power ; yea God was manifested to worke in and by them , by the miracles which they wrought . If the Diuell had power to worke miracles , miracles had not been so euident a demonstration of the power of God. The very Sorcerers could say of the miracles which were wrought by the ministery of Moses , a This is the finger of God. Obiect . Those Sorcer●rs wrought some of the miracles which Moses did . Ans . Though there were some outward likenesse and resemblance betwixt some of those things which Moses and the Sorcerers did , as turning rods into Serpents , water into blood , and bringing abundance of frogs ; yet in truth there was a very great and maine difference betwixt them . There is no doubt but the things which Moses did , were truly and properly miracles : as for the things which the Sorcerers did , either they might be done by naturall meanes , as the Diuell might secretly conueigh Serpents , and blood , and frogs from other places to Egypt : or else the things which they did might be meere illusions , onely appearances of things which were not so : and so the Egyptians made to thinke they saw Serpents , blood , and frogs , when in truth there were no such things : this latter is the more likely , as may be gathered by the circumstances noted in those histories . First for the Serpents , it is said that a Aarons rod deuoured their rods : Euident therefore it is , that Aarons rod was turned into a true liuing Serpent , and likely that the Sorcerers roddes were not so , because they made no resistance , but were deuoured . 2 For the waters , it is noted , that b all the water that was in their riuer was turned into blood , and so continued seuen dayes , and that they could not drinke of that water . But no such thing written of the waters which the Sorcerers seemed to turne into blood ; neither is it likely these waters were so : for the waters which they seemed to turne must needs be in Goshen , ( which was free from all the plagues ) in Egypt all was blood . 3 For the frogges , those which Moses brought c were gathered on heapes , and made the Land stinke . But what became of those which the Sorcerers brought ? Obiection . Why then went they no further ? could they not as easily haue made shew of lice ? Answer . God would not suffer them any longer to delude the Aegyptians . Fitly may I apply that d title which the holy Ghost attributeth to the pretended miracles of Antichrist , vnto all the pretended miracles of Satan , and call them lying wonders . §. 17. Of Satans power ouer Mans will. 2. COncerning Mans will , the Diuell cannot simply and directly force it to yeeld to any thing : for this is against that nature which God hath giuen to the will. Take away freedome from the will , and ye cleane destroy the will it selfe . Therefore God in conuerting a sinner forceth not his will , but worketh in him to c will. Obiect . Satan bringeth the will of naturall Men to his bent . Answ . This he doth partly by faire allurements , and partly by fearefull terrors ; by some externall meanes or other , hee moueth the will to yeeld vnto him . All at all times yeeld not vnto him . If hee could force the will , hee would draw all to his bent . §. 18. Of Satans power ouer Mans heart . 3. COncerning Mans heart , it is as a bottomelesse pit , of an vnsearchable depth , a deceitfull aboue all things : to search it , and simply to know the secret is aboue the reach of nature : b it is one of Gods incommunicable properties to bee a searcher of the heart . Hereby d N●thanael gathered that Christ was the Sonne of God. Obiect . Most of the Diuels temptations be framed according to the inward disposition and secret intents of mens hearts . Answ . Though certainly he know them not , yet very shrewdly can be gesse at them , and that not only by their outward speech , behauiour and carriage , ( which he espieth more narrowly then all the men in the world can ) but also by the inward humors , temperature and disposition of the body , which ( being a spirit ) he discemeth as easily as the outward behauiour . §. 19. Of Satans power in foretelling things to come . 4. COncerning things to come , a simple foretelling of them , without any helpe at all from naturall causes , signes , effects , and the like , is also aboue nature : God e prooueth himselfe to bee the true Iehouah hereby . f Hereby he gaue testimony to his Prophets to be sent of him , and guided by his Spirit . Satan cannot do this . Obiect . Satan and his instruments haue foretold many things to come , a as when hee appeared to Saul ; and b the diuining Mayde ; yea c God implieth that they may . Answ . Such things they may foretell , as by naturall causes or signes may bee collected , or coniectured : or which by God haue any way beene reuealed . The Diuell is admirably and extraordinarily skilfull , and experienced in all the causes of nature , and can draw one consequence vpon another : As if one linck of a long chaine being in a deepe well , appeare but a little aboue water , by it he can draw vp linck after linck , and so at length the bucket it selfe out of the water , which otherwise could not haue bin seene . Also he diligently marketh all the secrets which God reuealeth , euen so soone as they are reuealed , and so may seeme to foretell of himselfe inch things as God foretold . There was very great probabilitie of that which the Diuell told to Saul : the things which the diuining Maide & such other foretold , might be such as were gathered by some vnknowne natural causes . That which God implieth of false Prophets , may be meant of meere coniectures , or of some such instances as are heere named . §. 20. Of the extent of Satans power . 3 FOr the third , the extraordinary power of the Diuel consisteth in this , that he can do any thing whatsoeuer is in the compasse of nature , and may be effected by naturall meanes . For example , d he can violently moue the ayre , and cause tempests and stormes : e he can inflame the ayre , and cause thunder and lightning ; yea , and extraordinary fire to fall downe : he can exceedingly trouble the Seas , and cause such waues and billowes to arise , as shall swallow vp ships and men : he can cause waters to swell ouer the bancks , and so make great breaches . On earth he can cause earth-quakes , he can throw downe the strongest buildings , and roote vp the best setled trees , and mooue all things : hee can carry and hurry vp and downe euen in the ayre a the bodies of men and beastes : yea , b hee can enter into them , and make them with violence rush and runne headlong hither and thither : c hee can cast them into the fire and water , d grieuously vexe and torment them , and e inflict sore diseases vpon them ; he can f possesse them , make them lunatick , dumb , deafe , blinde ; make them foame and roare out , and all to rent them ; he can stirre vp g wrath , pride , couetousnesse , lust , and the like passions in men ; he can know the disposition of men , and accordingly lay baites for them , or bring them vnto baits ; hee can h darken mens vnderstanding , and i cause much trouble and anguish in their soule and conscience ; yea , so much as they cannot endure it , but are brought to make away themselues ; hee can incense man against man , Kingdome against Kingdome , Subiects against Princes , Princes against subiects , and so cause quarrels , warres , treasons rebellions , oppressions , murthers , &c. Many more strange mischiefes can he worke , which for kinde are extraordinarily wonderfull , and for number innumerable . §. 21. Of the power of euill Angels compared to good . 4 FOr the fourth , if comparison be made betwixt the Diuels and the good Angels , ( to whom at their first creation they were equal in power ) it is euident that their power is somewhat lessened by their fall . For k whensoeuer there was any opposition betwixt good and euill Angels , the euill were alwayes foiled , they could not stand against the good . But in comparison to other creatures , they still retaine so much power ouer them , as their power cannot appeare to bee any whit diminished by their fall : but that still they remaine to be as powerfull to doe mischiefe , as they were before to doe good : for all other creatures ( except the good Angels ) are not able to withstand their might and fury . §. 22. Of the restraint of Satans power . 5. FOr the fift , though the word heere attributed to the Diuels doe properly signifie a a libertie to doe as one list , yet it may not , nor cannot be denied , that that power which is giuen them is so limited and restrained by an higher and superiour power , euen the power of God , that they cannot as they list themselues exercise the vttermost of their power , and doe what they are able to doe , if they were not held in . Fitly may I apply that to the Diuell , which is said of the Sea , b that God hath set barres and doores before him , and said , Hither to shall hee come , and no further . In this respect they are said c to bee deliuered into chains , and d reserued in euerlasting chaines : By which phrases is implied that the Lord dealeth with Diuels , as men vse to doe with curst madde ban-dogges , which will flye at the throate of euery one with whom they meete , they tye and chaine them vp for feare of doing hurt . For proofe hereof , note what God said to the Diuell vnder the Serpent , e Thou shalt bruise his heele : by which phrase is implied a restraint , namely , that he should not come so high as the Saints head to crush it , he should onely snarle at his heele , and bite it ; that is , he should not bee able vtterly to destroy their soules , but onely annoy them with smaller temptations . But more cleerely is this laid downe by many particular instances . f Satans power in the Sorcerers of Egypt was restrained ; the a euill spirit could not enter into Saul , till God permitted him : for it is said , God sent him . b The like is noted of the lying spirit that seduced Ahab . c Satan stood at Iehoshuahs right hand to resist him , but the Lord reproued him . d He desired to wi●ow Peter , and the other Apostles , ( so as without leaue he could not doe it ) and yet he preuailed not as he desired . Many other particular instances might be alledged ; but the most famous of all is that which is noted in the history of Iob , e where hee could doe nothing against Iob till hee had leaue , and when he had leaue , he could doe no more then was permitted . Lastly , as an argument from the lesse to the greater , and so a more forceable argument , note f how hee could not enter into swine without permission ; much lesse can be doe any thing against man without leaue . g Are not men much better then swine ? Obiect . But now h Satan is loosed , and hath libertie to doe what he can . Answ . That is spoken comparatiuely , in regard of former restraint : as when a dogge hath sometime beene tied very close , and afterwards his chaine is let out further , he may be said to be loosed . The Lord thus limiteth his power , both in regard of himselfe , and also in regard of man , who is made after Gods Image . For himselfe : 1. That hee might manifest a difference betwixt his owne power , which is infinite , without limits and bounds ; and the power of his enemies who oppose themselues against him . Therefore is his power called i a power of might , as if no other power were mightie but his . 2. That hee might shew himselfe to bee an absolute Lord and Commander ouer all creatures , not only those who voluntarily subiect themselues to him , but also those a who obstinately oppose against him . For man , left the Diuell should soone deuour all mankinde , for that hee b seeketh . If hee were not restrained , no creature could resist him , and stand before him . As the Sea , if it had not bounds , would soone ouerwhelme the whole world , so would the Diuell soone turne all topsie turuie , quickely destroy all liuing creatures , and bring all to the very depth of hell , where himselfe is . Therefore though the Lord for iust reasons hath giuen him a very great and mightie power , yet in wisdome and goodnesse hath hee also restrained his power , and set bounds vnto it : Thus wee haue heard of the extent , and of the restraint of the Diuels power , both which are well to bee noted . The one , that we should not make too light account of him . The other , that wee should not dread him too much . Is the Diuell a Prince of such power ? Bee neither arrogant nor secure ; but know that all the meanes which wee can vse , are little enough to keepe vs safe from him . Yea , c let vs seeke for greater power and strength then is in our selues , remembring the exhortation in the tenth verse , and the direction in the eluenth . Yet because hee is neyther able to doe what hee will , nor hath libertie alwayes to doe what hee is able , but hath his power restained and limitted by God , bee not faint-hearted , nor despaire . Though hee may s●rely assaile vs , yet assuredly shall he neuer preuaile against vs : remember Iobs conflict , and a the end thereof . As we cast one eye on the extent of the Diuels power , to keepe vs from securitie : so cast another on the restraint thereof , to keepe vs from despaire . §. 23. Of the place where Satan ruleth . THe next point sheweth yet a further restraint of the Diuells power . For it declareth the parties ouer whom especially he exerciseth his power : who are first implied vnder this compound word b worldly gouernours , and then more expressely handled in the next ensuing words . From the generall I collect that , The gouernment of Diuels is onely in this world , and ouer the men thereof . It can no further extend then to the compasse of this inferiour world vnder heauen ; neither can it longer last then the time of this world . Thus the c diuels dominion is restrained to the ayre , and expresly is he termed the d god of this world . e At the end of this world shall Christ put downe his authoritie and power . It hath pleased the Lord to appoint this world , and the continuance thereof , the place and time of probation , wherein he will make triall who are fit for his Kingdom , who vnworthy of it● and for the more thorough triall of good and bad , to giue Satan dominion and power in this world . Vse This is a good ground of incouragement vnto vs , to mooue vs patiently and constantly to endure all those brunts , whereunto thorough the malice and power of the Diuell , wee shall be brought in this world : without the circuit of this world they cannot reach : when wee passe from it , then passe wee out of their iurisdiction , to the place where with Christ our head wee shall triumph ouer these principallities : For in Heauen where Christ in his bodie is contained , where are the spirits of iust and perfect men , and the glorious company of good Angels , the diuels haue nothing to doe : a they are thence cast out . As Christ ( who in this world was sorely assaulted by Satan ) b when hee ascended vp on high , led captiuitiecaptiue , and triumphed ouer them : so c If we suffer , we shall also reigne with him . Death , whereby a passage is made from this war-faring world , to that world of triumph , is the last enemie ; the pangs thereof the last assaults ; so as this being well thought of , cannot but moue vs with patience to d resist vnto blood and death . §. 24. Of the parties ouer whom Satan ruleth . YEt more distinctly are the parties ouer whom Satan ruleth , expressed in these words , Darkenesse of this world , whereby are meant such ignorant and wicked men as haue no light of spirituall vnderstanding , no life of grace in them , and therefore deseruedly called darkenesse . The Di●els rule and dominion is properly , and principally ouer ignorant and euill men : euen such as are described , Chap. 4. vers . 18. 19. and before that called e children of disobedience , or of vnbeleefe , for the f originall word will beare both . For ignorant men , the Diuell is said to be the g god of them that are blinded . For wicked , h they which commit sinne , are said to be of the Diuell . These resist him not , but yeeld vnto him : for ignorant persons know not his power , malice , subtiltie , sedulitie , mischieuous enterprises , with the like : no maruell therefore that they suffer themselues to be guided and gouerned by Satan . i When the men of Ara●● were strucken with blindnesse , they were easily without any resistance , led into the middest of the chiefest and strongest Citie of their enemies , for they saw not whither they went. So ignorant men not seeing in whose power they are , suffer themselues there to be . Wicked persons beleeue not that the Diuell is so cruell a tyrant as he is reported to be : They thinke him to bee the best Lord , because he suffereth them to doe as they list , and his temptations are agreeable to their corrupt humours and carnall desires : they take most delight in doing the worke of the Diuell ; yea , as Christ a saith , they will doe the lusts of their father the Diuell . Is it then any maruell that the Diuell is their gouernour ? Neither ignorant nor wicked persons will subiect themselues to the Lords gouernement : not ignorant , because they know not the benefit of it : not wicked , because they thinke it too strait , too much crossing their licentious humor . Therefore in iustice God giueth them ouer to the rule of the Diuell . Hereby may triall be made whether wee be vnder the rule and power of the Diuell or no. b If we loue darknesse more then light , if we c haue fellowship with the vnfruitfull workes of darkenesse , wee are in the power of the Prince of darkenesse . Hearken to this O ignorant persons , ye that are neglecters and despisers of the light of Gods Word , that cry out against so much preaching : if at least your eares be better then your eyes , and you can beleeue that which by others is declared vnto you . Hearken to this also , O ye wicked persons , who pursue so eagerly the euill desires of your hearts , and the foolish customes of the vaine World ▪ if at least your euill hearts will let you yeeld to any thing that may turne to your good . Oh , if it were possible , for these two sorts of persons , to see in what a miserable plight they are by those gouernours vnder whom they liue , then would the ignorant learne knowledge , and sinners enter into a new course . Fondly they think they liue in great libertie , wheras in truth , they liue in most slauish bondage . I may iustly in this case take vp the complaint of Wisdome , and say , a O yee foolish , how long will yee loue foolishnesse , &c. Vse 2 Hereby also men may learne how to come out of Satans power ; namely , b by comming out of darknesse into light . So long as we liue and lye in darknesse , there is no hope , no possibilitie of freeing our selues from the tyrannie of Satan . c God first deliuereth vs from the power of darknesse , and then translateth vs into the Kingdome of his Sonne . This vse affoordeth a good direction to Magistrates , to Ministers , to all that haue charge of others , and to priuate persons . To Magistrates , that they take order to establish the Ministerie of the Word in such places as are vnder their rule . To Ministers , that they be diligent and faithfull in preaching it . To all that haue charge , that they bring such as are vnder them to the Word . To priuate persons , that they be willing to heare , and carefull to practise what they heare . Note what Christ saith of the issue and power of the Word preached by his Disciples , d Hee saw Satan fall downe like lightning : for by it mens minds are inlightned , and their hearts conuerted , so as Satan cannot beare such sway ouer them , as hee doth ouer ignorant and wicked persons ▪ That which is in generall said of freeing men from the tyrannie of Satan , may particularly bee applied to those who are in bondage vnder his great Vice-roy on earth , euen Antichrist , which deceiueth the greatest part of the world . His kingdome is a kingdome of darknesse : where the light of the Gospell shineth forth , the clouds and mistes of that darkenesse vanish away . Experience sheweth , that where the preaching of the Word is rare , there is greatest number of Antichrists vassals . God grant this may be duely considered by them , who for the safety of the Kingdome , and the furtherance of Religion , doe treate of meanes whereby the number of Papists may be diminished . For our selues , let vs first labour for the light of knowledge to inlighten vs , and then for the light of grace to renew vs ; so shall we be freed from the kingdome of darkenesse . For the attaining hereunto , we must diligently attend to the light of Gods word , and also pray for the a spirit of reuelation and sanctification . They who haue sure euidence that they are b light in the Lord , may from hence reape comfort , in that therby they may be assured , that though they liue in the world , yet they are not vnder the rule of the god of this world : he is Prince only of the darknes of this world . Liue therefore as children of light , as the Lords freemen : haue no fellowship with vnfruitful works of darknesse . For c what communion hath light with darkenesse ? §. 25. Of the nature of Diuels . THe third argument whereby the Diuels are described , is their nature : they are heere termed d spirituall things , so that The enemies of our soules are of a spirituall substance . Oft in Scripture are they expresly called spirits , and that both in the old and new Testament . They were created spirits , and spirits they still remaine to be . Their fall hath not altered their substance : for then could not that nature and substance which transgressed be punished . Vse 1 Grosly doe they erre in the nature of Diuels , who thinke , and teach that they be nothing but bad qualities and euill affections , which arise from our flesh . The Apostle expresly denieth them to be flesh , and implieth that they are much more then flesh : how then should they be thought to bee affections arising from the flesh ? If because they are spirituall things they should be no substances , but onely qualities , then neither should the a soules of men , b nor good Angels , nor c God himselfe be a substance : for all these in Scripture are termed Spirits . But spirituall things may be as truly and properly substances as bodily things , if not more : it is not any outward property of a body that simply maketh a substance : Things may be sensible , and yet be no substances , as colours , sounds , smels , &c. But for the Diuels , the actions which they performe , the places where they abide , and from whence they goe vp and downe , the power wherewith they are indued , the torments and paines which they endure , with many other like arguments , which out of the Scripture may be collected concerning them , euidently shew that they are truly and properly substances . The contrary opinion , as it is erronious , so it is very dangerous , in that it doth much extenuate those fearefull things which haue beene deliuered concerning Diuels , yea , it maketh them to be but fables . Therefore this error is so much the rather to be taken heede of . §. 26 Of the aduantage which Satan hath . THe spirituall nature of Diuels doth many waies aggrauate their terror . For they being spirits , it followeth that they are 1 Inuisible : though they see vs in euery place , and on euery side within and without , yet they cannot be seene of vs. And as their nature is , so are their assaults , such as by the eyes of flesh and blood cannot be seene . Consider what aduantage one that seeth hath against a blind man. a The Sodomites who so fiercely assaulted Lots house , being strucken with blindnesse could doe no hurt . b Elisha himselfe alone led an Army of his enemies ( being made blinde ) whither he list . We to spirits are as blinde men : we can neither see them , nor their assaults . I speake of men as they are flesh and blood , naturall men . God giueth to them that are borne of the Spirit , spirituall eyes to discerne them and auoide them . 2 Priuy to whatsoeuer we doe or speake , whether wee bee in company or alone , in light or in darkenesse : scarce a thought can passe from vs , but they can shrewdly gesse at it : soone can they espie out all our deuices against them . c The King of Aram found it to be a great disaduantage , that his enemy had one who could disclose the words that he spake in his priuy chamber ; and his heart was troubled for this thing . What great aduantage haue these spirituall enemies against vs , who are flesh and blood ? 3 Not hindered by any bodily impediments : no sensible substance can any whit stay their course , or slacken their enterprise ; they can either passe thorough , or passe ouer all such things as would stop and hinder vs ; as armies of men , stone walles , iron gates , woods , waters , yea , Seas , and Oceans , with the like . They need not such space of time to passe from place to place , as wee doe ; but can on the sudden be in diuers places , which are many millions of miles asunder . For they haue no corporall grauity to hinder them , neither can they be let by any bodily obstacle . The Sunne is not swifter then they : the sight of a mans eye , the lightning from Heauen is not more quicke or speedy . a This also is a very great aduantage . 4 Not subiect to any fainting , to wearisomnesse , to failing or decaying , and the like , as bodies are : for they are simple substances , not framed of any externall matter , or contrary qualities , which cause fainting , decaying , &c. Hence it is , that after they haue done many thousand great exploits , they are as fresh and ready to doe many more , as they were at first . They need no resting time , but continually night and day are assaulting men without intermission , and without ceasing : some comfort it is to them who are sorely assaulted by bodily enemies , that the night commeth on , b which vsually causeth some stay . But in the combate with spirituall enemies , there is no hope of any such matter . No , they are not subiect to death : c from the beginning of the World they haue assaulted man ; and to the end of the World shall they continue : whereby they must needs gather much experience , which is a great disaduantage . I might further proceed in setting downe other particular points of aduantage which they haue against vs , in this respect that they are spirituall things . But these may suffice , and surely these may bee enough to discourage many , and make them say ; §. 27. Of the helpe we haue against Satans aduantages . IF our enemies haue such aduantages , to what purpose doe we resist and maintaine fight against them ? Answ . Though they be spirits , yet God ( in the power of whose might we are strong ) is a Spirit of spirits , the highest spirit , euery way infinite . God is inuisible euen to them , and they as blind as beetles to God : they cannot know the counsell of God , yet God knoweth all their deuices ; God is euery where present , much lesse subiect to decay then they . Yea , God giueth to his souldiers his Spirit to open their eyes , that they may see the Diuels temptations : hee discouereth all the purposes of the wicked one , and a trusteth him out of his hold : he keepeth vs from fainting : and for our further incouragement b giueth his hosts of good Angels a charge to guard vs , and keepe vs in all our waies . Vse 3 This point concerning the spirituall nature of our enemies , is a strong motiue to vrge those exhortations which we haue heard before of flying to God , and relying vpon his power , and likewise of vsing spirituall armour . §. 28. Of Satans euill quality . THe fourth argument whereby the Diuels are described is their quality , which is wickednesse . Some restraine this to their malice in particular . Their malice c hath beene in part laide forth by discouering their manifold wiles , and shall further be declared on the last clause of this verse . Here I will speake of their wickednesse in generall , for so I take the extent of this word in this place . The Diuels are extreamely euill : they are wholly and onely set vpon mischiefe and wickednesse : Therefore as by a kind of exaggeration they are here called spirits of wickednesse , so elsewhere Satan is termed by a kind of proprietie a that wicked one . Many attributes in Scripture are giuen to them , to set forth their wickednesse , as b vncleane , c euill , foule spirits , with the like . In many respects may the Diuell be accounted most monstrously wicked . 1 Because he was the first author of wickednesse : d that which Christ saith of one particular branch of wickednesse , may be applied to the generall , he is the father of wickednesse , and in that respect is said to be a murtherer from the beginning . 2 Because by nature hee is most impure : no iot , no dramme of goodnesse in him . If that be true of a naturall man , e That all the imaginations of the thoughts of his heart are onely euill continually , much more is it true of the Diuel . 3 Because hee is most willing and forward vnto euill , taking delight therein . Not vnfitly may I apply the words of the Psalmist to him , f He loueth euill more then good , and lies more then to speake truth . He is of himselfe so set on mischiefe , that hee needeth none to egge him forward : neither doth it euer repent him of any euill that he doth . 4 Because euill is his continuall practice : what good hee can hee hindreth , and draweth as many as he can to euill : all his temptations are to wickednesse . First hee tempted man to sinne , and euer since ceaseth hee not more and more to stirre him vp thereunto , and that not onely by himselfe , but also by his instruments the flesh , the world , persecutors , idolaters , heretikes , profane men , &c. Vse 1 Heereby may wee take notice of the Diuels medling with vs , when he preuaileth against vs : Whensoeuer we are solicited to any wickednesse , then is the Diuell at our elbow ; when we commit any wickednesse , then hath the Diuell beguiled vs , and preuailed against vs. As by our disposition to righteousnesse , and the fruits of holinesse , we may know the powerful worke of the Spirit on vs , so we may know the rule of Satan in vs by the workes of wickednesse . a Christ proueth that the Iewes were of their father the Diuell , because they did the lusts of their father the Diuell . For b he that committeth sinne is of the Diuell , c who worketh in the children of disobedience . This also may serue as a strong motiue to disswade vs from all wickednesse , because it is a diabolicall quality : therein wee are like not onely to filthy swine , but euen to the infernall spirits . By committing wickednes we make our selues the Diuels instruments , yea , his imps and lims , and we beare his Image . If it be a good motiue ( as needs it must be a good motiue , for oft it is vrged by the holy Ghost ) to stirre vs vp to holinesse and righteousnesse , d because the Lord God is holy , e because that is his Image , f that beseemeth his children ; then by the consequence of contraries , it is also a g●od motiue to keepe vs from wickednesse , because the Diuell is a most wicked spirit . Note this all profane men , all impious despisers of God and of his holy Ordinances , all cursed swearers and blasphemers , all cruell , malicious , rebellious , riotous , lasciuious , beastly persons : in a word all wicked persons note this ; as here you carry the Diuels image , so assuredly shall ye in hel partake of his punishment and torment , if ye repent not . They who will haue nothing to doe with these spirits of wickednesse , must haue nothing to doe with wickednesse it selfe . Whosoeuer let wickednesse reigne in them , let the Diuell reigne ouer them . Satan entereth not into vs but by wickednesse . §. 29 Of the number of Diuels . AS a generall amplification of all the forenamed arguments , in this description of our spirituall enemies , note how euery branch is set down in the plural number , Principallities , Powers , Worldly Gouernours , Spirits , whereby is implied , that The Diuels are many . If the question be asked how many they be , I answere that it is a needlesse , a curious , and doubtfull question : there is no ground in Scripture for resolution of it . If the holy Scripture decide not this question , what Booke can decide it ? yea , what neede is there that it should be decided ? too curious and too bold they hane been , who haue gone about to diuide them into nine orders , opposite to their conceited nine orders of good Angels , and in euery order to place certaine millions . But to let passe these vncertainties , certaine it is that there are a very great number of hellish spirits : for a they made an Host to fight against Michael and his Angels : yea , we reade that there were not onely seauen b Diuels , but an whole legion in one Man : now a legion is computed to containe about c 6666. If at once in one Man there were so many , how many were there in all the World besides : for wee may suppose that no man is free at any time , but hath Diuels attending on him to solicit him to euill ; so that it is euident , that though their iust number cannot be reckoned vp , yet that there is a very great number , yea ( as the Apostle saith of good Angels ) a An innumerable company . Quest . Seeing there be so many Diuels , how is it that oftentimes there is mention made but of b one whom we are to resist , and stand against ? Answere . This sheweth that they haue an head amongst them ; and that he and they concurre in the same minde , and all aime at the same end : their forces are so vnited and combined together , as if they were all but one Diuell . Besides , this word Diuell is a collectiue word , which compriseth many vnder it : as Turke , Spaniard , &c. Thus we say , all Christendome together raised an army against the Turke : or England sent forth an army against the Spaniard . Whether therefore we vse these words Satan , Diuell , &c. in the singular number , or Principallities , Powers , &c. in the plurall number , all is one . Vnder one many are comprised , and by many an vnited power is meant . Vse This their number aggrauateth all the former points : If it be a fearefull and terrible thing to be vnder the bondage of one earthly Tyrant , what is it to be slaues to an innumerable company of Principallities , who haue such power , are so malicious and mischieuous , and are all spirits , and Diuels ? One Diuell is able to foile many armies of flesh and blood : what then is one poore man consisting of flesh , to legions of Diuels ? who haue no other hope but in flesh and blood , haue no hope of safety at all , but are in a most miserable plight . This hellish Host ( if it were seen ) could not but be much more terrible to such , then the Host of the Syrians was to him that cried out ; a Alasse master , a how shall we doe ? But to vs that fight vnder Christs banner , there are two strong props . One , that b they which are with vs , are more then they which are with them . The other , that c there is no restraint to the Lord to saue by many or by few . That there are more with vs then against vs , is apparent : for all the good Angels are with vs , watch ouer vs , and fight for vs. Now it is out of doubt that there are more good Angels then euill : for the Scripture speaketh much more of the number of those , then of these . As the Diuell had an host of euill Angels with him , so had d Michael an host of good Angels with him . Mention is made of one legion of Diuels in one man , but c Christ could haue had more then 12. legions of good Angels to guard him ( which amount to about 80000. ) f Daniel mentioneth a farre greater number , as thousand thousands , yea , ten thousand thousands : yea , yet further , to shew that all the set numbers which wee can set , come short of their number , the Apostle termeth them , g A company of innumerable Angels : surely then there are more with vs then against vs : for the good Angels h are all ministring spirits , sent forth to minister for their sakes , which shall bee heires of saluation . The consideration of this is sufficient to vphold vs , notwithstanding the multitude of Diuels . But the other prop for our faith is much stronger and surer ; which is Gods infinite power , whereby he is able to saue as well against many as few . For when we consider that thousand thousands are as one to him , what neede the number of millions astonish vs , more then one ? So that although the Diuels bee many wayes fearefull to them that are out of the guard of good Angels , and protection of God , yet not to be feared of such as belong to Christ . §. 30 Of Satans abode in the Aire . THe fift and last argument whereby our enemies are described is in the last clause of this verse , which of all the rest is most doubtfull . Most Interpreters so expound it , as if the place of the Diuels were here set down , namely , the Aire , which is oft called Heauen ; which being so , hereby is implied , that they haue very great aduantage against vs , by reason of the place where they are . For the Diuels being in the Aire , 1 They are aboue vs , ouer our heads , euery where round about vs , and so still ready to annoy vs : this among men is counted a very great aduantage : a few men on a hill , or on high walles and Towers are able to doe much mischiefe to a great Army in a low valley beneath them . 2 They can espy all things that we doe : so that in this respect wee are to bee the more circumspect ouer our selues , and vigilant against them . They which haue enuious , malicious enemies , which ouerlooke them , and so can see whatsoeuer they doe , will be carefull that they doe nothing whereby those espiers may take aduantage to accuse them , or to worke any mischiefe against them . 3 They are in their owne Kingdome : for the Diuell is a a Prince that ruleth in the Aire : Now amongst men , they which are in their owne Dominion , where they haue all at command , where they may haue still new supply , haue a great aduantage . And they which warre in their enemies Dominions , had need bee backed with a farre greater power then their enemies haue : but wee of our selues are far weaker , and lesse in power then our spirituall enemies , and we fight with them in the aire , which is their Kingdome , where they haue all at command : haue they not then in this respect a great aduantage ? haue not we need to be backed with a far greater power ? These and such like obseruations may be drawne from this circumstance of the place : which I haue the rather noted because most doe so interpret this clause . §. 31 Of the cause of Satans quarrell . BVt yet freely and ingenuously to make known my owne iudgement ( with submission to better iudgements ) I rather thinke that the Apostle here meaneth the cause or prize of this combate , for which it is maintained , as if it were thus translated , In heauenly things . My reasons are these . 1 In the originall , places are not exprest , but indefinitely the Apostle saith , b In heauenlies . Now when an adiectiue is so set alone , most vsually the substantiue vnderstood , is thing or things . 2 In other places being thus indefinitely set downe , it is taken for heauenly things , and so translated , as Heb. 8. 5. They serue vnto the example and shadow of heauenly things . 3 This word , being oft vsed in the new Testament , at least twenty seuerall times , is neuer vsed in any mans opinion ( this place onely excepted ) of any aeriall place , or thing , but of those things which are truely heauenly and spirituall : the word it selfe according to the proper notation thereof , signifieth the vpper heauenlies : so as most improperly it is taken for the lowest Heauens , the aire . 4 It is not a matter of so great weight and moment for spirits to bee in high places ouer vs , for they can as much annoy vs being beside vs , within vs , beneath vs , as aboue vs : high places may be an helpe to men who are clogged with flesh and blood , to spirits they can be small aduantages . 5 The words being expounded of heauenly things , this last clause addeth as great weight to the discription of our enemies as any of the former , as wee shall see when we handle the Doctrine . 6 Both ancient and later Diuines , and those of good learning and iudgement , haue thus expounded this clause ; so as it is no new or priuate conceite of mine . Obiection . This very word is oft indefinitely vsed , as here ; and yet it signifieth Places , as Chap. 1. Vers . 3. 20. & 2. 6. &c. Answere . Though it signifie heauenly places , yet not such as are in the lowest heauen the aire , but the highest , which is not the place of Diuels ; thither because the Diuell cannot come , I expound it Heauenly things . Obiect . 2. The phrase will not beare this exposition : for the preposition in , is neuer put for the cause . Answ . b One of the Greeke Fathers , who was very skilfull in the propriety of that tongue , so expoundeth it . Besides , this particle is so vsed in other places of the new Testament : twice in one verse , namely Mat. 10. 32. Whosoeuer shall confesse me , I will confesse him , &c : word for word , in me , in him . Here the preposition in signifieth the cause , as if he had said ; he that shall make confession before men for my sake , I will make confession before my Father for his sake . So againe , Mat. 11. 6. Blessed is he whosoeuer shall not be offended a in me , that is , for my sake : and Mat. 26. 31. All ye shall be offended b in me . The Kings Translators turne it , because of me . So in this my Text , this last clause hauing reference to the principall verbe , may be thus translated ; Wee wrestle because of heauenly things . The Doctrine then which hence I gather is this : The maine things for which the Diuels fight against vs are heauenly matters . Before I proceede further to proue , or apply this point , I will a little more fully explaine it . 1 By heauenly matters , I meane such as principally respect Gods glory ( for God being himselfe Heauenly , whatsoeuer tendeth to his Honour , is in that respect Heauenly , ) and then such as respect our soules saluation : for as the things which concerne the temporall good of our body are earthly , so the things which concerne the eternall good of our soules are Heauenly : for to Heauen they aspire , and in Heauen shall they enioy their happinesse . 2 Where ( I say ) the Diuels fight for heauenly matters , matters , my meaning is , not that they desire to get them , but that they endeauour to spoile vs of them : so that in this combate the prize propounded to vs is heauenly ; namely , whether we will serue our Heauenly Father , or the hellish feene : whether we will let goe , or fast hold that heauenly treasure which Christ hath purchased for vs , all those heauenly things whereby God is honoured , and our soules are saued . For proofe that they be heauenly things which Satan especially aimes at , obserue those seuerall temptations recorded in the Scripture : I will giue a taste of some . a What aimed he at in tempting Adam and Eue ? was it not to deface Gods Image in them , and to strip them of that happinesse wherein God had created them ? The issue sheweth as much . What sought hee in tempting Christ ? a was it not to make him doubt whether he were the Sonne of God or no ? yea , and vtterly renounce God , and worship the Diuell ? b Was it not Peters faith that he sought to winow ? Doth he not blind mens eyes , c that the light of the glorious Gospell of Christ , which is the Image of God , should not shine vnto them ? As for earthly things he maketh not much account of them , hee can be well content to let men enioy them , he casts them to men as baits : wee reade how d hee offered to Christ all the kingdomes of the world , and the glory of them , if Christ would haue worshipped him . Obiect . c He depriued Iob of his temporall estate . Answ . It was an higher matter which Satan aimed at , namely , to bring him to denie God , and blaspheme him to his face ; f as may bee gathered by Satans answere to God. He would make all like to himselfe . Thorow his pride hee is fallen from Heauen , and vtterly spoiled and depriued of all heauenly goodnesse and happinesse ; wherefore he seekes also to depriue man of the like . Behold here the malice of the Diuell : it is no good that hee seeketh for himselfe by this fierce and long conflict which he maintaineth , but our woe and misery . g Hee seeketh whom to deuoure . Malice first moued him to assault man , and malice still whets him on to continue his fight against mankinde . Durst he euer haue ventred on Christ Iesus the Sonne of God , but that malice wholly possessed him ? Not vnfitly therefore are many titles giuen vnto him in Scripture to set forth his malice , as i Satan , which signifieth an aduersary ; k Diuell , an accuser , l Tempter , m Euill one , n Enemie , o Murtherer , and Father of lies . If the reasons of all these names ( which are not hard to gather ) be duly weighed , they will shew that hee is euen made of malice . Among other motiues to stirre vs vp to arme our selues well , and constantly to stand and fight against the Diuell , this is none of the least . It is no small matter that we fight for , but a matter of the greatest weight and consequence that can be . Satan could say ( Iob 2. 4. ) All that a man hath will he giue for his life : yet is life but a temporall and earthly matter . If all for his life , what for his soule , and the saluation thereof , which is an heauenly matter ? so as there is no comparison betwixt them . p What then shall it profit a man , though hee should win the whole World , if he lose his owne soule ? or what shall a man giue for recompence of his soule ? When wise Captaines see that a sore and fierce battaile is to bee fought , which with the very rumor thereof may dishearten their souldiers , they vse to hearten and encourage them by bringing to their mind , and setting before them the prize , or cause of their fight : some will say , Loe , ye fight for whole Townes , and Cities , and Kingdomes : others , Yee fight not to get that which is other mens , but to keepe that which is your owne ; yee fight for your Countrey , your lands and inheritances , your wiues and children : others , It is not honour and conquest , they are not goods and lands that ye fight for , but liberty and life : stand to it therefore , if the day be lost , ye are either dead men , or slaues . Note how the Philistims encouraged one another , * Be strong and play the men , O Philistims , that ye be not seruants to the Hebrews . Now all these are but earthly matters ; but I may say to the Lords souldiers , It is the Lord of Heauen whose battels ye fight , his honour is ingaged therein ; it is your soules saluation , and heauenly happinesse , which is in hazard : your enemies seeke to spoile you of the precious graces of Gods sanctifying Spirit , and to depriue you of that rich & glorious inheritance , which Christ by no lesse price then his owne blood hath purchased for you : if ye yeeld to your enemies , all these yee lose , and become vassals vnto your mortall and malicious enemie the Diuell , ye are euen fire-brands of Hell. Be strong therefore , and of a valiant courage : feare not , but fight and stand it out to the vttermost ; so shall ye be more then conquerers . The things which especially we ought to looke vnto , to be watchfull ouer , and to labour to keepe safe , are the forenamed heauenly things : and that not onely in regard of the excellency and worth of them , but also in regard of Satans maine opposition against them . What hee in malice doth most assault , wee in wisdome must most defend , and set foote to foote against him : if an enemy bring all his forces against the chiefest Tower of a City , wise Citizens will thither bring their best munition , and strongest defence : if thus wee deale with Satan , wee shall oppose godly wisedome to his wicked subtilty , and so keepe our selues safe from all his assaults . This is the wisdome which the Apostle here teacheth vs by those seuerall peeces of Armour , which follow to be handled : for they are all concerning heauenly things , and tend to the saluation of the soule . THE FOVRTH PART . A repetition of the meanes . Ephes . 6. 13. For this cause take vnto you the whole Armour of God , that ye may be able to withstand in the euill day , and hauing done all , to stand . §. 1. Of repeating one and the same thing . HEre the Apostle returneth againe to the second part of his former direction , and repeateth in effect the very same things which he deliuered in the 11. verse : namely , how we may keepe our selues safe against the forenamed enemies . We may not thinke that this his repetition is vaine and idle : for he was guided by Gods holy Spirit , who doth nothing in vaine . Note what Ioseph saith of the iteration of one and the same thing to Pharaoh in two dreames , a The dreame was doubled the second time , because the thing is established by God , and God hasteth to performe it . Many good reasons may bee giuen why here the Apostle thus repeateth his direction , as , to shew , 1 That what before he had deliuered , was vpon very good aduice deliuered : not rashly , so as he doubted whether he might stand to it or no , but so as he dares auouch it againe and againe , as being an infallible truth , which he also knew to be a truth . b Like to that thundering denunciation of a curse against all that should preach another Gospell , which he laieth downe twice together . 2 That it was a needefull , behoouefull , and profitable truth : a most soueraigne and necessary meanes to keepe vs safe : necessary for vs , in regard of our owne inabilitie to stand fast without it ; soueraigne in regard of the sufficiency of the meanes , which can and will ( being rightly vsed ) keepe vs safe . c Marke the reason why it was not greeuous to the Apostle to write the same things , euen because to them to whom he wrote , it was safe . 3 That naturally wee are backward and sluggish in vsing this armour : therefore hee thought it not enough once to vrge the point , but againe presseth it . Thus d Salomon oft repeateth diuers exhortations . So Captaines when they see their souldiers loath to arme when there is great need they should arme , will call vpon them again and againe to arme . Ministers may here learne , as iust occasion is giuen , to call their people to the remembrance of weighty points , especially such as they obserue their people most backeward vnto . It is not sufficient once to haue deliuered such a point , but againe , and if neede be , againe it is to be vrged . The Apostle hauing propounded Christ a patterne of patience to the Hebrewes , because he was a most worthy and perfect patterne , c he calleth them f againe to consider him . Thus shall Ministers shew that they make a difference betwixt points of lesse or greater need ; and that they haue respect to the good of their people . Obiection . Many will say that Ministers want matter , and therefore repeate the same things . Answer . The very same may be obiected against the repetitions vsed by the Prophets , by Christ himselfe , by his Apostles , and other faithfull and able Ministers . But let Ministers see that they doe it not vpon idlenesse , but iust cause , and then need they not feare such cauils . People must heere learne patience , not to snuffe , or be discontent if they heare the same thing againe , which before they heard . This impatiency argueth an a itching eare , which cannot endure a repetition of any thing , and if sheweth that they haue more respect vnto the eare , thē to the heart : b like the Israelites , which had more respect to their outward taste , then to their inward nourishment , and thereupon loathed Manna because they had so often tasted of it . This maketh people get them an heape of Teachers . In particular concerning the present point in hand , perswade we our selues , that it is a point worthy to be attended vnto with all diligence , and to be obserued with good conscience ; that so we may giue the more earnest heed thereunto , and not let it slip . Haue we also an holy iealousie and suspition ouer our selues , fearing lest wee should bee too carelesse in vsing these meanes for our safety , yea , too incredulous in beleeuing the good vse and benefit of them . Therefore rouze we vp our selues : for where the Spirit is most earnest in vrging a point , we must be most heedefull in marking it . §. 2. Danger must make watchfull . BEfore wee come to the particular branches of this verse , note the inference of it vpon the former , which is plainely implied in these words , c For this cause , that is , because yee haue such terrible enemies as haue beene described vnto you , Take the whole Armour , &c. By this inference the Apostle giueth vs to vnderstand , that , The more dreadfull and dangerous our enemies be , the more carefull ought we to be to stand vpon our guard , and to looke to our defence . This is in effect the same that was deliuered in the beginning of the 12. verse , wee will therefore no longer insist vpon it . §. 3. A resolution of the verse . THis verse may be diuided and branched forth as the 11. verse was . The Summe of it is a Direction to instruct vs how to defend and keepe our selues safe against the Diuell . The parts are two . The first sheweth what are the meanes of safety . The second declareth the end why these meanes are to be vsed . In the first he declareth , 1. What the meanes be . 2. How to be vsed . The meanes are the very same which were deliuered in the 11. verse , namely , The whole Armour of God. I shall neede to speake no more thereof . For vsing the meanes , the Apostle setteth downe an other word then before : there he said ; Put on : Here take vnto you . Both words in generall imploy one and the same thing . This latter word is a compound word , and signifieth sometimes , a To take vp , or to take vnto your selues : Sometimes to take againe , or recouer . We are said to take vp vnto our selues such things as we haue not of our selues , and to take againe or recouer that which wee haue lost or let goe . Both significations may be here applied . §. 4. Whence our defence commeth . FRom the first I gather , that , The graces whereby we are armed , are no vertues or qualities which arise from our selues : for then it were improperly said ; Take vnto you . These graces are some of those especiall gifts which a come from aboue , which we b receiue . By nature we are borne in our soules as naked and destitute of spirituall Armour , as in our c bodies of outward cloathing . Reade Ezec. 16. 4. 5. &c. Vse If we find our selues destitute of this Armour , we must seeke it , not in our selues , but out of our selues , euen where it is to be had ; and that is in the Lord : for euery perfect gift commeth from the Father of lights . d He giueth it to such as seeke it by faithfull prayer in the meanes appointed by him , which are his holy word and Sacraments . When there is newes of the enemies comming to inuade our Land , and thereupon Proclamations and Edicts sent forth to charge all to arme themselues : then euery one that either regardeth his owne safety , or his Soueraignes charge , seeketh out armour : and to the Armories doe they which haue none , resort . We haue the same motiues to stirre vs vp to seeke spirituall armour . §. 5. Of the repaire of Grace . FRom the second I gather that , The graces which are decayed in vs , or seeme to be lost , may be resumed and recouered . Thus much intimateth Christ vnto Peter , saying , c When thou art conuerted , &c. This cannot be meant of his first conuersion , which long before was wrought in him , but of his recouery . The Prophets oft call vpon Gods people , who had made themselues naked , and fallen off from their Lord and Captaine the Lord God , to returne againe vnto him . Very expresse and direct for this purpose is the f charge of Christ to Ephesus , Remember from whence thou art fallen , and repent , and doe the first workes . Was it not the recouery of grace which Dauid so earnestly prayed for ? In faith he prayed , and was heard . Two strong props there be to strengthen our faith in the recouery of grace . One without vs , which is the Author of grace . The other within vs , which is the seed of grace . 1. It is God who is the author of grace , who as in his nature , so likewise in his properties , is vnchangeable : so that the same cause which moued God for to bestow the graces of his Spirit on a man , still remaineth in him to make him renew his Spirit , and that is his mercy and goodnes , which can no more be turned from his children then the Sunne be pulled out of Heauen . A cloud may hinder the bright beames of the Sunne , yet stil it shineth , and will at length breake forth : so the beames of Gods kindnesse by the cloudes of our infirmities may be kept from vs , but still there remaineth mercy in GOD , which will at length breake through those Cloudes . For whom God once loueth a hee loueth vnto the end : and in this respect the graces of his holy Spirit are termed b gifts without repentance . 2 The seed of grace is not c corruptible , but incorruptible . d The Apostle calleth it the seed of God : this seed is the holy sanctifying Spirit of God , which e Christ very fitly compareth to a springing well , out of which flow riuers of water of life , whereby supply & repaire of grace , if it faile , may be made . Now f this seed remaining in them who are borne of God , who can doubt but that which is decaied or impaired in them thorow negligence , securitie , pride , or any infirmity , may be repentance bee renewed and recouered ? This highly commendeth the riches of Gods mercy , who contenteth not himselfe that once hee hath well armed and prepared his souldiers against their enemies , but is still ready to make repaire of that which is battered , shattered , or lost thorow the violent assaults of the enemie , or thorow their owne negligence . One would think it sufficient that once hee bestowed on vs whole Armour , euen such as is sufficient to keepe vs safe , if our selues be not in fault . But when thorow our default any of the peeces thereof are faulty or missing , to make it all vp whole againe , much amplifieth his goodnesse . This also sheweth a maine difference betwixt the Law and the Gospell . ' For the Law leaueth no place to repentance , nor affordeth any meanes to resume that which is lost , or recouer that which is decaied , but vtterly condemneth a man for that which is lost or decaied : for it saith ; Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them . Gal. 3. 10 : But the voice of the Gospell is a Repent , b sinne no more , c Turne you , turne you from your wicked wai●s ; for why will yee die ? I may in this respect resemble the Law to d Abishai , the Gospell to Dauid : Both of them found their enemie : Abishai would presently haue smote him starke dead : but Dauid waketh him , telleth him in what danger hee was , admonisheth him to looke better to himselfe . Thus the Law setteth forth the rigour of Gods iustice , the Gospell the riches of his mercy . §. 6. Why the whole Armour is to be vsed . THe ende why this whole Armour is to bee vsed , now followeth . It consisteth of two branches , First to withstand , which implieth a fight . Secondly , to stand fast , which implieth the issue of the fight , victory , and conquest : both of them amplified with a circumstance of time , but in a differing manner . The first hath respect to the time present ( in the euill day . ) The second to the time past ( hauing done all . ) In setting downe the end , hee also declareth the benefit of this Armour ( that ye may be able ) whereof we haue spoken on the 1. verse . The word whereby the end in the first branch is expressed , is not altogether the same that was vsed in the 11. verse . The word there vsed was simple a to stand . Here it is compound b to withstand , or stand against . This is a word of defiance and combate , and it also implieth the manner of fight , which is face to face , hand to hand , foote to foote , not yeelding an haires breadth to the enemy . §. 7. Of manfull standing . HEere then are two duties to bee obserued of all such as haue taken vnto them the whole Armour o● God. 1 That stoutly they stand against their enemies , and bid them defiance : Hereof wee shall speake more on the first word of the next verse . 2 That they giue no place vnto them . This is a duty which the c Apostle in expresse words commandeth . d Oft it is implied vnder this word that is here vsed . e A worthy patterne wee haue hereof in the example of our Lord and Generall , Christ Iesus , who still withstood Satan in euery assault , and would not yeeld any whit at all in any of his temptations . Our arch-enemy is both crafty as a Fox , and cruell as a Lyon : his craft will make him soone espie and take an aduantage : his cruelty will make him follow it to the vttermost . Great is their follie who first yeeld a little , and then thinke well enough to acquit themselues : they much deceiue themselues : for after they haue once yeelded , they haue neither will nor power to stand , as they had before . For as Satan is subtill , so is a sinne deceitfull : who once hath tasted of it , will scarce content himselfe with a taste , but will still more and more hunger after it . Thousands are deceiued therewith , and by small yeeldings at first , at length cleane ouerthrowne . An especiall point of wisdome it is duly to consider our owne folly and weakenesse together with the Diuels craft and power , how in our selues ( without this Armour ) there is no comparison betwixt vs and our enemies : yea , also to consider the nature of sinne , and our pronenesse thereunto ; that so we may resolutely set our selues against all temptations , not yeelding any whit at all to any . Who almost findeth not by wofull experience that a little yeelding hath caused a great ouerthrow ? §. 8. Of the euill day . THe time against which the forenamed Armour is prepared is next to bee handled . It is here termed b the euill day . By euill is meant not so much sinne as trouble : and day is put for any continuance of time . Some take euill day for the whole time of a mans life , yea for the continuance of this World , all which time Satan assaulteth vs , but no longer . This I take to be too large an extent of this phrase , for in the originall there is to each word adioined an article , that day , that euill day , which implieth some set and distinct time ; wherefore other restraine it to the day of a mans death : but that I take to be too strict a restraint : there are many other daies and times wherein vse is to be made of Armour . Wherefore in the meane betwixt both , I expound the euill day to bee that time wherein Satan shall any way set vpon vs and assault vs , whether by outward afflictions , or otherwise . All his temptations tend to euil ; and therefore the time wherein he assaulteth vs may well be termed an euill day . Quest . When commeth that day ? Answer . It is no more knowne before hand then the day of death , or the day of iudgement . Whensoeuer the Lord letteth loose the raines to Satan , then is that euill day . That time wherein the Diuell depriued Iob of all he had , smote his body with sore boiles , vexed him by his wife and friends , were euill daies to Iob. §. 9. Of Satans being loose . IN that the Apostle telleth vs of an euil day , hee implieth There hee times appointed wherein the Diuell shall bee let loose , and haue liberty to assault vs. This the Apostle expresly foretold , saying , a There shall come perillous times . Marke the answere that was made to the soules vnder the Altar , b That they should rest till their brethren which should be killed as they were , were fulfilled . Thereby is declared , that as they which were dead had their euill daies , so the liuing should haue their euill daies . The c Apostle maketh a necessity hereof , and putteth a must vnto it , saying ; Wee must thorow many afflictions enter into the Kingdome of God. As there are common times of triall for whole Churches , so for particular persons . There is small reason for any to doubt hereof , but it is a point of good wisdome for all to looke for it . For who is there that hath not felt some experience hereof , and by his owne experience can verifie the truth of this point ? The Lord will haue all his tried : for so is his owne power , mercy , and wisdome the more manifested in his Saints ; and so are his enemies the more confounded . Besides , the Lord will heereby make a difference betwixt his Church here on earth , and in Heauen . Be not secure , as if no euill day could or would come : this is a most dangerous conceit , whereby the Diuell getteth great aduantage , for thus he suddenly surpriseth many : and yet it is the conceit of too too many ; In their peace and prosperity they thinke there shall be no alteration , they shall neuer be moued : not onely a carelesse worldlings , but oftentimes Gods children fall into this conceit , as b Dauid . Take we heede hereof , though for a while wee thinke all well , yet alwaies it shall not bee so : the euill day commeth sooner vpon some ; later vpon others ; longer it tarrieth with some , shorter with others , yet it comes vpon all : though it bee vncertaine when it commeth , and how long it tarrieth , yet most certaine it is that it will come . §. 10. Of preparation against triall . AS another vse of this , marke the next point , for in regard hereof the Apostle counselleth vs to prepare against it : yea , he maketh mention of the euill day , as of a motiue to make vs watchfull and carefull to arme our selues against it . Now then in that he biddeth vs take armour , that wee may stand in the euill day , his counsell is , that Preparation must be made before hand , against the time of triall . c The care which Iob had for his children before hand , must wee haue for our selues . It should seeme that hee himselfe looked for the euill daies that came vpon him : for hee saith ; The thing which I greatly feared is come vpon me , &c. And this was it which made him e so well endure so sore assaults . Very carefull was Christ in preparing the Disciples against his departure , because he knew there were euill daies comming vpon them . The last petition of the Lords prayer tendeth to this purpose . If preparation be not before hand made , we may suddenly bee surprised and ouercome , a like the people of Lat●h . But if wee be well prepared , we may well be the more secure . What is like to bee the issue of them who put the euill day farre away from them , and neuer thinke of resisting the euill one till hee set vpon them ? Many thus plunge themselues into much misery . The children of this world are in this respect wiser then many Christians : for they vse in time of peace to haue their trainings , musterings , tiltings , and many other martiall exercises , that thus they may bee beforehand prepared for warre . Let vs in the time of our greatest tranquillity meditate of the euill to come : and for our helpe herein , obserue what euill falleth vpon others , and consider the like or worse might haue fallen , or may afterwards fall vpon vs : and therefore thorowly examine our selues , and search what faith , what hope , what righteousnesse , what sincerity , what other good and needfull graces we haue in vs , that wee be not to seeke of our Armour when the Diuell commeth to assault vs. Hitherto of the first branch , concerning the End of arming our selues . §. 11. Of the multitude of trials . THe second followeth , wherein the circumstance of Time is first laid downe , and first to be handled : It is in these words , hauing done all things ; that is , hauing well passed ouer all those brunts , whereunto yee shall bee brought , and well acquitted your selues . Here first the Apostle implieth , that Many trials are to bee vndergone , many assaults to bee withstood , before we can looke to be free and safe . a Thorow many afflictions we must enter into the Kingdome of God. b Many are the troubles of the righteous . This was presented vnto vs in Christ our head , and in all his faithfull members in all ages , in Patriarchs , Prophets , Apostles , &c. The ancient Iewes were an especiall type hereof . Canaan , a place of rest and quiet was promised vnto them ; but before they entered into it , they went into Aegypt , and were there bondmen ; from thence they came into the Wildernesse , where they were brought to many straites and difficulties ; and lastly , many sore battels fought , before they could haue rest in Canaan . This partly ariseth from Gods good and wise ordering matters to his owne glory , and his childres good : and partly from Satans insatiable cruelty , who neuer thinkes he hath assaulted enough , so long as a Christian souldier standeth : It was a sore blow he gaue Iob when he depriued him of all his goods , and children ; a blow that might haue strucken another cleane downe , yea , starke dead : but because he stood stoutly , hee lent him another blow , which was much sorer ; yea , still hee laid on with all his might , till God would suffer him to strike no longer . The like vnsatiablenesse is manifested in his instruments : Instance Sauls pursuing of Dauid , and the Pharises persecuting of Christ : they were neuer satisfied . Thinke not the Christian combate ended when some few battels are fought , and that thou art now out of all danger , because thorow Gods mercy and power thou hast hitherto beene deliuered ; rather expect and prepare for more . No doubt but Peter thought himselfe safe enough , when one maide which would haue betraied him was gone away : but a wee reade that a second came to him , yea others also . Wherefore so long as Satan hath liberty , ( which will be so long as wee , or any other man liueth in this World ) let vs be watchfull , and still prepared for many assaults one after another . Many stout victorious Monarchs haue beene ouerthrowne , because after a conquest they feared no fresh assault , and so haue beene suddenly surprised . It should seeme that Belshazzar was so ouertaken , b because the same day that hee made his royall feast , himselfe was slaine , and his kingdome taken by Darius . Vse 2 Many thinke , that by reason of those many assaults which the Diuell maketh against them , and the many tryals whereunto they are brought , God hath vtterly forsaken them , and giuen them ouer to the power of their enemies ; this then may serue for their comfort , and as a prop to vphold them , that God doth thus order the estate of his children , that many things must be done and finished before we can looke for rest . §. 12. Of holding out . THe word which the Apostle vseth to set downe the time of conquest , is a word of perfection , and implieth a full and finall ending of a matter : to it hee addeth a very generall particle all : whereby he teacheth vs that , It is not sufficient well to begin the fight , and make a good onset , nor yet to hold out the brunt of some assaults , but all how many soeuer , and of what kind soeuer must be held out , all must be finished before we can looke for victory . Hee that saith all , excepteth not any at all . a This perfect finishing of all , is it whereunto the Apostle so earnestly exhorteth the Hebrewes , and plainely telleth them , that yet longer they were to endure , because b they had not resisted vnto blood , and therefore not finished all . In this respect saith Saint Iames , c Let patience haue her perfect worke . This was Christs care , d to finish all : therefore when hee was going to his tryumph , he said , e I haue finished the work , &c. and againe , f It is finished . So the Apostle ( g who would haue vs follow him , as he followed Christ ) h I haue fought a good fight , and haue finished my course . The promises of reward are restrained to this condition , i He that endureth to the end shall be saued . k Bethou faithfull vnto the death ▪ and I will giue thee the crowne of life . To all those seuen Churches of Asia , to which Christ wrote , he promised a reward , but with a prouiso of l ouercomming He that preuaileth in some conflicts , and is at length ouerthrowne , cannot properly be said to ouercome : so that m all which is done , is in vaine , if all be not done : For marke what the Lord saith ; n If any man draw back , my soule shall haue no pleasure in him . Saul fought many of the Lords battels valiantly ; but he withdrew himselfe , and the Lord forsooke him , so as at length hee was ouerthrowne . Was not the glory of all the former victories vtterly dasht hereby ? did not the Philistims as much ( if not so much the more ) insult ouer him ? So will the Diuell . Be carefull to adde constancy vnto courage , if thou desire the crowne of conquest ; and though thou hast done many things , yet giue not ouer so long as there remaineth any thing to be done . Doe not so much consider what conflicts haue beene endured , as how many are yet still to be endured . Regard what is to come , rather then what is past . a This was Saint Pauls mind . Many in all ages , who haue done many things , haue lost the crowne of glory , because they haue not done all . I would the times and ages wherein we liue , did not affoord so many examples of back-sliding , as they doe . Many haue fallen , more are like to fall : the times are euill , men are weake , all of vs prone to faint . §. 13. Of the issue of constancy . YEt for our encouragement , note the last word of this verse , to stand , wherein the second branch of the end here propounded , is laid downe . To stand , in this place is a note of victory : it implieth that Satan notwithstanding all his power , malice , subtilty , fury , sedulity , with the like , cannot ouerthrow them that are well armed ; but as Conquerers , when all the conflicts are ended , they shall stand safe & sure , euen the last in the field . It is here added as the issue of the former point , as if he should haue said ; If manfully ye withstand your enemies , at length ye shall stand as conquerers ouer them . The point here to be noted is this , that Courage and constancy bringeth assured conquest and victorie . The * promises before mentioned intimate as much . That b which Saint Iames laieth downe as the issue of resisting the Diuell , is in effect the very same which is here laid downe . There it is said ; the Diuel will flie ; here , we shall be able to stand : The Diuels flight & our standing do both imply a conquest . This was the c end which we know the Lord made at the end of Iohs patience . Hence it is that the Apostle d counteth the man blessed that endureth tentation . Gods honour is otherwise impeached , if they which finish all be not crowned as cōquerers : e of all men Christs souldiers are otherwise the most miserable . Where then is the priuiledge of enduring ? wherein lieth the difference betwixt those which fight vnder Christs banner , and others , if not in preuailing ? For the time Christs souldiers are cōmonly much more sorely assaulted . But herein consisteth the difference , b that they are neuer forsaken , c that the Lord wil giue a good issue ; that thogh they are broght vnto temptation , yet they are neuer cast into it : d For the rodde of the wicked shall not rest on the lot of the righteous . In all conflicts haue an eye to this end ; though your enemies be many and fierce , yet feare not , ye shall stand when they shall flie . Patiently waite , and faint not . e Hee that beleeueth shall not make haste : for God who alone can end the fight , standeth by : he ordereth all the assaults , for number , measure , kinde , continuance , and euery other circumstance ; and knoweth when and how to determine all . Therefore couragiously withstand your enemies , that ye may victoriously stand . For * to giue no place to the diuell is to ouercome the diuell . THE SECOND TREATISE Of the particular peeces of Armour . THE FIRST PART . The duty of such as haue those peeces . Ephes . 6. 14. Stand therefore hauing your loynes girt , &c. §. 1. Of the Coherence . VNto the forenamed generall direction the Apostle addeth a particular exemplification of the same , distinctly setting downe certaine speciall graces , whereby as with peeces of Armour we may stand fast . This exexemplification is set forth in forme of an exhortation , wherein note , 1. The duty whereunto he exhorteth . 2. The meanes and manner how it is to be performed . The duty is in this word a stand . Though this word be the same with that which immediatly before is set down , yet is it not of the same mood , nor of the same tence . That was a standing after the battell is ended , and so a word of conquest : this is a standing in the battaile , and so a word of conflict : this is of the imperatiue mood , and implyet● a duty ; and not one duty onely , but many duties : for it is a metaphoricall word taken from souldiers : and according to the diuers acceptation of the metaphor , it implieth diuers duties . §. 2. Of a Souldiers standing . 1. A Souldier-like courage : for as white-liuered , fresh-water , faint-hearted souldiers are ready vpon euery brunt to yeeld and run away : so valiant couragious souldiers stand stoutly against euery brunt ; and will rather stand and die , then stirre and yeeld . 2 A setled abiding in ones proper place , or standing in his rancke , neither stragling abroad , nor going into any others place . Experienced souldiers well know what a safegard it is to haue the rancks well kept , and therefore will not step aside . 3 A watchfulnesse opposed to luskishnesse and sluggishnesse : an heauy headed , idle , luskish souldier , is euer ready to lie downe , like a tired Oxe or Horse ; but a wise watchfull souldier standeth to receiue his enemy whensoeuer he maketh any assault . 4 Perseuerance with armour still on the backe : faint-hearted weake souldiers being loth long to beare the burden of their armour , will oft put it on and off : when a skirmish is past , off goes the armour , and so is laid aside till they be forced againe to put it on : but old well experienced souldiers stand still with their armour , looking for a fresh assault , and for more conflicts . §. 3. Of Christian valour . 1 : VVE must be of a valorous couragious mind against all our enemies , standing stoutly against them , and bidding defiance to them all , euen as a Dauid stood against Goliah . How needfull this is in war against flesh and blood , appeareth by b Gods earnest vrging of it to Ioshuah : But much more needfull it is in war against Spirits . For they , though bold enough , yet are daunted with the stout standing of Christs souldiers ; but heartned with timorousnesse . Besides , the courage of some valourous souldiers addeth spirits to all their fellowes . That we may with courage stand against our enemies , obserue these and such like grounds of encouragement . 1 That c the Lord is with vs , and will not faile vs. 2 That d we fight in his name and power , but our enemies in their owne . 3 That e out battell is most iust , and we fight in a iust cause . 4 That wee fight with f enemies spoiled , whose weapons are blunted , whose power is limited . 5 That we haue g promise of victory , and so are sure not to be ouercome . §. 4. Of keeping our ranke . 2. VVE must be careful to h abide in the place where our Lord hath set vs. For this know , that we haue a doubling calling , one generall , as we are Christians . The other particular , as we are distinguished in Church , Common-wealth , or Family . Accordingly these two points are to be obserued . 1 That we remaine stedfast in the true Church where the Lords banner is displaied : that we retaine our profession , and start not from it for gaine as i Demas , or persecution , as k they which forsooke Paul. Stragling souldiers lose the succour of their Captaine , and helpe of their fellow souldiers . Such straglers from Christs armies are separatists , heretikes , time-seruers , and all reuolters . 2 That wee be conscionable and diligent in the seuerall functions of our particular callings : as in the Common-wealth , Kings , Iudges , Iustices , all Magistrates , all Subiects also , all of any Office , Trade , &c. In the Church , Ministers , other Church Officers , and people . In the Family , Masters and Seruants , Husbands and Wiues , Parents and Children . For this ende are particular duties prescribed to particular functions in Gods word . Many weighty reasons there be to vrge this . 1 a God hath appointed to euery one his distinct place . Now it was the commendation of Christ , and of Moses , that they were b faithfull to him that appointed them . 2 Euery one shall bee called to account for those duties which belong to his particular calling ; according to that which was said to the Steward , Giue an account of thy stewardship . Luke . 16. 2. 3 The order wherein euery one is set , is the very beautie of the Church , and of the body of Christ : as the seuerall places of seuerall members , are the grace of a naturall body ; Yea , this order is the strength of the Church , as in an army : in this respect the Apostle saith , that the body of Christ is c fitly ioined together , and firmly compacted . 4 The graces which God bestoweth on vs , as faith , loue , obedience , patience , wisdome , &c : are best exercised , and manifested in our particular callings . 5 In our proper distinct places , wee haue d the Lords promise of protection , but not out of them . Many iudgements hath God executed on busi bodies , that entred vppon others places ; instance e Corah and his conspiracy , f Absolom , g Vzziah , &c. Wherefore wee are to take good notice of our particular places , and of the particular duties belonging vnto them , and both pray and labour for skill and ability to performe them . a It is the wisdome of the prudent to vnderstand his way . §. 5. Of watchfulnesse . 3. VVEe must be b warchfull , and stand vpon our defence against our enemy ; hee c as a thiefe will suddenly set vpon vs ; comming when we are not aware of him . For the better performance of this duty , we must d take heed of such things as may breed in vs a spirituall slumbering and drowsinesse , as are earthly delights and pleasures , worldly cares , &c. They which will watch , e must be sober . §. 6. Of perseuerance . 4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence : thus may we better stand in the spirituall combate , then in our outward bodily fight : for our bodies haue need to haue the armour put off , for their ease and refreshing : but our soules haue no such need . The armour of God is e not burdensome to the spirit . Of this duty I spake more fully in the 12. § . of the fourth part . Thus much for the duties which this first word stand implieth . THE SECOND PART . The kinds of the peeces of Armour prescribed . §. 1. Of the seuerall peeces of the Armour of God in generall . THe next point is , concerning the meanes or manner of standing , in the words following , hauing your loynes girt , &c. In the 14. 15. 16. and 17. verses , there are sixe seuerall graces of the Spirit , compared to sixe seuerall peeces of Armour , which are especiall meanes to make vs stand fast . They are these , 1 Verity . Compared to 1 a Girdle . 2 Righteousnes . 2 a Brestplate . 3 Patience . 3 Shooes . 4 Faith. 4 a Shield . 5 Hope . 5 an Helmet . 6 Word of God. 6 a Sword. Out of this particular enumeration of these seuerall graces and peeces of Armour , I will deliuer three or foure generall obseruations , and then distinctly handle them one by one , as they lye in order . §. 2. Of defending our selues . MOst of these seuerall peeces , euen all of them but one , are defensiue ; that one which is offensiue , namely the word of God , compared to a sword , is also defensiue , as well as the rest : whereby it is intimated that , Vse Wee that are Christians must rather seeke to defend our selues , then annoy others . This was represented in that combate which our Lord fought with the diuell : For f Christ was led aside of the Spirit into the wildernesse , and being there , the tempter came first vnto him , and first set vpon him : here we see that there was a necessity to moue Christ to fight , and that in a double respect . First , in that he was brought into the lists . Secōdly , that being there , he was assaulted . In this fight Christ especially aimed to defend himselfe , and to repel his aduersaries weapons . Therfore all his answers are framed directly according to Satans obiections . The like we may obserue in his conflicts with the instruments of Satan , the Scribes , Pharises , Herodians , &c. as also in those conflicts , which his Prophets Apostles , and other Saints haue had with Satan , and his instruments . Hereby we see that we fight in a iust quarrell : for what iuster cause can there be , then for a man to defend himselfe , and his owne right ? Obiect . But defendants are oft in the greatest blame . Answ . True , when they keepe men from their owne right , and make them recouer it by force . But we keepe nothing from Satan which is his due : he seeketh to get those from Christ , whom Christ hath dearely bought , euen with the price of his owne blood . It is therefore a Diabolical property to raise vniust quarrels , and by force to seeke to wring from any that which he hath no right● vnto . If we be thus set vpon , lawfully we may defend● our selues , and with confidence call for Gods aide , yea also in faith depend vpon him , §. 3. Of resisting . ONe offensiue weapon , the word of God , which is a Sword , is put into our hands , so that iust occasion being offered , we may and ought to do our best to repell and driue away the diuell , and his instruments . Hereof I shall speake more largely on the beginning of the 17. ver . §. 4. Of standing at defiance . EVery part and peece of this Armour , is for the forepart of a man , neuer a peece for his backe , or hind-parts . What doth this imply , but that we should alwayes stand against our enemies face to face , and neuer shew them our backs , neuer flie from them ? but haue g N●hemias holy resolution , and say , should such as we flie ? Oft we are stirred vp to fight , wrestle , stand , resist , &c. neuer perswaded in the whole book of God to flie , that is , to yeeld the victory vnto Satan . We may wisely auoid his temptations , and not yeeld to them , when by them he seekes to draw vs from the seruice of our Lord , to his slauery ; and thus h we are commanded to to flie from idolatrie , to i flie from the lusts of youth , &c. But timorously to ceasse from resisting temptations , and withstanding the Diuell , is dangerous to our selues , and dishonourable to God : it maketh Satan euen insult ouer God himselfe , whose souldiers we are , and get great aduantage against vs ; for flying from God whom haue we to flie vnto ? being out of Gods protection the Diuell will soone make a prey of vs. Let vs not thinke , that if we yeeld the field , the Diuell will be contented : It is not the glory of conquest that hee seeketh , so much as our destruction : k He seeketh whom to deuou●e §. 5. Of the sufficiency of our Armour . IN this particular enumeration of these seuerall peeces , I find a Christian souldier armed from top to toe : for here is an Helmet for his head and face : a Brestplate , together with the tassets and cushes , from necke to middle , and from thence to the knees : a Girdle to knit them together ; greaues from knees to the soles of the feet ; a Sword for the right hand , and a Shield for the left . Well therefore might the Apostle terme it whole Armour . Vse 1 So whole and compleate is this Armour , as we need seek for no other to adde to it , or to couer it ouer : As it is madnesse to reiect this , and trust to the clout and paper armour of Papists and wordlings : so it is childishnesse and meere folly to couer this whole Armour ouer with any other , and so needlesly clog the soule : yea it is derogatory to Gods honour and wisedome , and a degree of presumption . Such are they as acknowledge and beleeue that the word of God is perfect , and yet thinke it no harme to haue humane traditions added thereto : or that Christ onely is able to saue , and yet the helpe of Saints to doe no harme : or that faith onely is sufficient for iustification , and yet no hurt to ioyne workes also with faith , in the office of iustifying a sinner , &c. Vse 2 Let our care be to be armed with this whole Armour , and euery peece of it , and so we may well content our selues therewith , boldly may we defie our enemies hauing it on , and not feare what they can do vnto vs. These vses haue bene largely handled , so as I need not now further insist vpon them . THE THIRD PART . Girdle of Truth . Ephes : 6. 14. Hauing your loynes girt about with Truth . §. 1. Of the diuers kinds of Truth . THe first peece of spirituall Armour heere in order set downe by the Apostle , is Truth . In handling whereof I will shew , first what Truth is heere meant . Secondly , how fitly it is compared to a Girdle : Thirdly , what account is to be made thereof . Fourthly , what wyles the diuell hath to wrest it from vs : For the first , There is in man a foure-fold truth . 1. Of iudgment . 2. Of heart . 3. Of speech . 4. Of action . Truth of iudgement is , when a mans iudgement agreeeth with Gods word , which is the touch-stone of Truth : so as the principles of that Religion which he professeth , and his opinion concerning the same , are grounded theron , and may be warranted thereby . When the vnderstanding of man , being enlightned by Gods Spirit , and informed by his word , remaineth setled and established in that doctrine which the word of God teacheth , then is there Truth in his iudgement : this Truth was it for which a Saint Peter commended the distressed Iewes to whom he wrote , and which b Saint Paul exhorteth the Ephesians to follow . This is opposed to errour . Truth of heart is the singlenesse and sincerity thereof , whereby a man seeketh to approue himselfe vnto God the searcher of all hearts , and to be accepted of him : c this is that truth in the inward affection which God loueth , and d wherewith Hezekiah comforted himselfe , yea which he pleaded before the Lord , when he had receiued a sentence of death . This is opposed to hypocrisie . Truth of speech is an agreement of the word of a mans mouth both with his mind , and also with the matter which he vttereth . This is it , whereunto we are exhorted , Ephes . 4. vers . 25. speake the truth . And e which the Apostle oft affirmeth of himselfe . This is opposed to lying , when a man speaketh against his mind and conscience : and to falshood , when a man speaketh contrary to the thing it selfe . Truth of action , is a plaine , faithfull , and honest dealing in all things , whether wee haue to doe with God , or man ; when men neither make shew of doing that which indeed they doe not , or of doing it otherwise then they doe : f this truth was in Nathaniel , in which respect Christ called him an Israelites in truth . This is opposed to dissimulation and deceit . §. 5. What kind of Truth is here meant . SOme apply the Truth here mentioned , to doctrine and religion , as if only the soundnes of it were meant : others restraine it to the vprightnesse and sincerity of our hearts and affections : others vnderstand it of the truth of our words and speeches : and others expound it of the purity and innocency of our practise and carriage . But whosoeuer exclude any of these forenamed branches of truth , come ( as I take it ) short of the Apostles meaning ; all of them must concurre to make vp the strength and beauty of this Girdle . For truth is a generall propertie , which as salt seasoneth euery thing , and maketh it sauory to God and man : the whole lumpe must be leauened with it , I meane the whole man throughout , his opinion , his affection , his communication , his conuersation . 1 Truth of iudgement is the ground of all the rest : for though our hearts be neuer so sincere , our speeches neuer so true , our actions neuer so plaine , yet if in iudgement we be misled , all is but as straw and stubble , which when it commeth to the fire of tryall , will soone be consumed . It seemeth that before Paul was instructed in the truth of the Gospel , he had a kind of truth in his heart , for he a was zealous towards God ; yea also in his speeches and actions , for b he was vnrebukeable concerning the righteousnesse which is the Law : yea , c he thought in himselfe he ought to doe what he did : he had not a double heart , a double tongue ; he pretended not what he neuer intended ; yet because he wanted truth in iudgement , all was but d drosse , and losse vnto him . 2 To truth of iudgment , must truth of heart be added , or els notwithstanding the soundnesse of doctrine which we professe , we make our selues odious and abominable to God : for God gaue man but one single simple heart : if any haue e an heart , and an heart , the Diuell hath giuen him a double heart , it is no part of Gods Image , God will not acknowledge it . Iudas knew the truth of Religion , and preached it as wel as the other disciples , but wanting truth in his other parts , what good got he thereby , but the witnesse of his conscience against himselfe ? 3 But what if a man which professeth the true Religion , thinke he hath a single heart , and yet bee giuen to lying , and to deale deceitfully ? Surely hee disgraceth his profession , and giueth iust cause of suspition , that hee hath no honest heart : for the heart is as a fountaine . Out of the abundance of the heart , proceed a mans words and actions : yea the heart is as a Queene , and hath a command of a mans tongue , and of al his outward parts : so that if there be truth in it , there will be truth in all the other parts : sincerity in the heart will keepe the tongue from lying , and the whole carriage of a man from dissimulation and deceit . We see then that of necessity all these foure branches of truth must be ioyned together to make vp this girdle . §. 3. What kind of Girdle is here meant . Point 11 THe next point is , concerning the metaphor , and the fit application of this grace of truth . This speech of e girding the loynes , is in Scripture taken in a double sence : one for trussing vp a mans garments , the other for close and fast tying his harnesse together : in the former sence the metaphor is taken from trauellers or runners : for in those countries they were wont to weare long aside garments , which if they were not tucked vp , they would hang dangling about the heels of such as trauelled or runne a race , and so be a great hinderance vnto them . In this sence this metaphor is f oft vsed , and therby Gods people were taught g to remoue all impediments in their Christian course and iourney , and to be as well prepared as they could be to performe the worke of the Lord. In the latter sence the metaphor is taken from souldiers , who are wont to knit their Armour close and fast vnto them , and so tye their loynes hard , partly to keepe their Armour from loosing and shaking , and partly to keepe their body steddy . h In this sence the Lord said to Iob ; h Gird vp thy loines like a man : That last phrase Like a man , sheweth that hee speaketh to him as vnto a souldier , whom hee would haue to stand stedfast , and to hearken vnto him . Here it is to be taken in this latter sence , and signifieth a souldier-like girding of the loines : for which purpose , they who weare armour , vse to haue a strong faire girdle , commonly called a belt , whereby they knit fast together ▪ and close vnto their middle the vpper and lower peeces of their armour , as their brest-plate , and their tassets and cushes . These belts as they were strong , so they were set with studdes , being faire and large . There is a double vse of them : one to keepe the seuerall peeces of armour fast and close together , and to hold the loines of a man firme , and steddy , that he might be able to stand the surer , and hold out the longer . The other to couer the ioints of the armour , that they might not be seene . The first vse was for strength : the second for ornament . §. 4. Wherein a girdle is resembled to truth . THus truth is both an ornament to a Christian souldier , and also an excellent meanes of strength to vphold him . For it doth both grace and honour him before God and man ; and also fast holdeth together other graces of Gods Spirit , especially in temptation , when they are most shaken , and so vpholdeth him . This will more euidently appeare by the particular branches of truth before mentioned . 1 What greater ornament and beauty to religion , then soundnesse and euidence of truth ? This is the very glorie and crowne thereof : all other vaine glosses , as antiqui ●●e , vniuersality , vnity , vniformity , succession , consent , multitude , pompe , reuenues , &c : being separated from truth , a● but as so many pearles in a blind eye , which make it so much the more deformed : for , the more ancient , vniuersall , vniforme , and pompous superstition , idolatry , or any false religion is , the more odious , and detestable it is ; but the more true and sound it is , the more excellent and glorious it is . So for strength , what can better settle and establish the iudgement of a man then truth ? Great is truth , and preuaileth . It is like a sharpe sword in a weake mans hand , which is able to pierce deepe though there bee but small strength to thrust it . Truth cannot be ouercome , neither is daunted with the multitude of enemies . This is it which hath made Martyrs in all ages to stand to their profession vnto death , and to seale it with their blood , rather then start from it ; yea , though many of them were illiterate men and weake weomen . The like may be said of the other branches of truth : an vpright and sincere heart maketh a man amiable before God himselfe . a Dauid being a man of a single heart , is termed , b A man after Gods owne heart . And c Noach being an vpright man , found grace in the eyes of God. No eloquence or learning can so grace and commend a mans speech as truth : for lying and falshood , are parts of that d foule and filthy communication , which the Apostle condemneth . e The Lord hateth a lying tongue : f it is an abomination vnto him . No outward comelinesse of body can so commend a man , as plaine , faithfull , and honest dealing . g This made Nathaniel so gracious in Christs eyes : but none more odious and detestable to God and man , then dissembling , and deceitfull persons : the conscience of such maketh them to shun the light , and be afraid of Gods presence , as h Adam . So likewise , truth in all these , doth very much strengthen and vphold a man in time of triall , and keepeth him from fainting . i This was the ground of Iobs courage and constancy . k This added an edge to Hezek●ahs prayers . l This made Dauid bold to referre himselfe to Gods triall & examination . m This vpheld Paul against all that could be laid against him . §. 5. Of getting truth . Point 3 THe account which wee are to make of this spirituall belt is declared by n Solomon , who exhorteth to buy the truth , and not sell it . This aduice concerneth two sorts of men , 1. Such as haue it not : they must labour to get it : 2. Such as haue it , they must hold it fast . That this direction may bee the better applied , wee are well to search whether we haue this girdle of verity or no. Fitly may I apply that to truth , which o the Apostle speaketh of faith ; Examine your selues whether yee haue truth , proue your selues . There is no grace which maketh a more sensible difference betwixt the children of God and of the Diuel , then truth . In this examination we must proceed in order . §. 6. How triall of truth may be made . 1. TRiall is to bee made of the truth of our iudgement : whether the religion which we professe , and all the principles thereof be assuredly sound and true . To this tendeth p that exhortation of Saint Paul , Trie all things ; and q that of Saint Iohn , Trie the spirits . For this end , the direction giuen by Christ ( r Search the Scriptures ) is to be obserued and followed , ſ as it was by the men of Berea : for the Scriptures are t the word of truth , and u the voice of God , the highest and chiefest Iudge : a most perfect , sufficient , impartiall Iudge . They who make any other Iudge may soone be deceiued . Here see what wrong Popish guides doe to their followers , in keeping from them this touch-stone of truth . See what ideots they bee who thinke it sufficient to beleeue as the Church doth . Such are they among vs , whose onely ground of faith is the common receiued Doctrine , be it true or false . No maruell they be soone shaken and remoued : they want this girdle of truth , which should strengthen them . 2 If wee find truth seated in our vnderstanding , then are we further to obserue whether like the ointment powred on Aarons head ; and the dew that fell on the mountaines of Sion , it descend from the head to the heart : whether the heart be vpright before God or no. It appeareth that Dauid thorowly searched his heart for the truth thereof , or else durst he not with such boldnesse and confidence haue referred it to Gods triall : the like I might instance in Iob , Hezechiah , Paul , and many others . Great neede there is of thorow trying the heart : for it is deceitfull aboue all things , and that not onely to others who cannot discerne the secrets thereof , but also to men themselues , if at least they diue not into the bottom of it . Some be such grosse hypocrites , that they cannot but in their hearts condemne themselues , as c Ananias and Saphira : others so simple as they beguile themselues , d like Peter and the other Disciples . In all ages many haue thought better of the integrity of their heart , then by proofe and euent it hath fallen out to be . The best triall of our heart will bee by our disposition when wee are alone , or when wee can conceale our thoughts and cogitations from all men , yea , euen from the very suspition and coniecture of men : if then they be vpright , and therefore vpright , because we desire to approue our selues to God , as Ioseph , then may we be assured there is truth in them . 3 From the heart which is a fountaine , we are to proceede to the streames thereof , our speeches and actions ; and search whether from this cleare spring there flow forth cleare waters , and so see what correspondency there is betwixt them . Now here we are not onely to obserue whether our speeches doe agree with our knowledge of the thing we vtter , and with euidence of the thing it selfe , or whether our actions be plaine , or fraudulent and deceitfull ; but also whether that true and good communication which we vtter , and those true and honest actions which we performe , doe come f from the good treasure of a true heart . For our helpe in this triall , note these few directions . §. 7. Directions for triall of truth in speech and action . 1. VVHat is the ground of truth in our words and actions ? what moueth vs thereunto ? whether popular applause ( g as the Sribes and Pharises , who did all to be seene of men , h for they loued the praise of men more then of God ) or credit and estimation ( as i Saul ) or profit ( as k the Schechemites ) or respect to some men ( as l Ioash and his people ) or desire of quiet and auoiding trouble , ( as m they which became Iewes in Mordecaies time ) or company and example of others , ( as n Ananias and Saphira ) or intent to worke some mischiefe , ( as o Iezabel , and p Ishmael . These and such other by-respects being the ground and cause of our actions , doe plainely argue that there is no sound truth in them . 2 What is the extent of that truth we make shew of ? whether it be in all things . q This was the proofe of the Apostles good conscience : for truth is a leuen r which seasoneth the whole lumpe . So as they which at sometimes , and in some things are watchfull ouer their words and actions , but carelesse at other times in other things , want this leuen of truth , as ſ Herod . 3 What the things are wherein wee are most strictt ? whether they be matters of greatest weight and moment ? They who pretend much truth in smal and light matters , and are carelesse and dissolute in great and weighty matters , haue no sound truth in them . t Such were the Scribes and Pharises . 4 What order we obserue ? whether first we beginne with our selues , and looke to our owne speeches and actions . u Many will be more forward and zealous in stirring vp others to all manner of truth , then themselues : yea , they will checke others for failing in such things wherein themselues are most faulty : surely there is no sound truth in such . * Christ maketh this a note of hypocrisie . §. 8. Of buying truth . THus are wee to search our selues thorowout , and if vpon this search wee cannot find that wee haue this girdle of verity , then we must obserue the first part of the Wisemans aduice , Buy the truth , that is , vse all the meanes which possibly we can , for attaining vnto , and possessing it : yea , though it be with a departing from , and forsaking of many things which seemed profitable and pleasant vnto vs , because they and truth could not well stand together . The Metaphor of buying implieth a letting goe of some things , for the attaining of other things . Excellentlie is this set forth vnto vs by two a parables which Christ vttered , one of a man that bought a treasure , and another of a Merchant that bought a pearle . Truth is a rich treasure , and a precious pearle : if the worth of it , and the need which we haue of it , were well knowne , I doubt not but easily wee should bee perswaded to part with much for the getting of it . So excellent it is , that for it selfe it is to be loued . §. 9. Motiues to buy Truth . I Will therefore first lay downe some motiues to stirre vp in vs a desire of truth , and then some directions , to instruct vs how to get it . For the first , note the excellency : 2. The necessity : 3. The benefits of truth . 1 Excellent must that needs be , which maketh vs like to God : but nothing can make vs more like to him then truth : for he is the a Lord God of truth , b his Sonne is truth , c his holy Spirit the Spirit of truth , d his word , the word of truth ; e his promises , commandements , iudgements , waies , workes , all truth . Herein doe the glorious Angels and Saints resemble God , f whom to imitate is an excellent thing : g most contrary is the Diuell , and all that beare his image . Besides , Truth is a kind of perfection in all Christian graces ; yea , the greatest perfection that we can attaine vnto in this life , h one and the same word in Hebrew , signifieth both integrity or vprightnesse and perfection , so as some translate it vpright , some perfect . In regard of this quality , i we may appeale to Gods iudgement , but not in any other kind of perfection , whether of degrees , parts , measure , or the like , so that in this respect it hath an excellency aboue all other graces . 2 So needfull it is and necessary , as without it no other grace can be of any vse . Faith , hope , loue , & all other graces , are as corrupt and putrified meate without it ▪ Therefore the Scripture commendeth h faith vnfained , i loue without dissimulation , k wisedome without hypocrisie , &c. Yea , also lippes vnfained , innocent hands , &c. No knowledge , l no righteousnesse , no good thing can stand an hypocrite in any steed . What good got Saul , Iudas , Ananias and Saphira , Simon Magus , and such other hypocrites , by all those seeming excellent gifts , which they made shew of ? all they did was odious before God : Therefore notwithstanding the Pharises prayed oft , gaue much almes , fasted oft , duly payed their tithes , with the like ; yet Christ denounceth many woes against them , Mat. 23. Hypocrites receiue no reward of God the searcher of hearts , but the punishment of deceit . 3 Such is the benefit of truth , that the least measure of grace seasoned with it is acceptable to God , and in that respect very profitable to vs. It is noted of those which in Hezechias time came out of Ephraim , and other tribes of Israel , vnto Ierusalem to keep the Passeouer , m that they had not clen●ed themselues according to the Law , whereby they prouoked the Lord to inflict some iudgement vpon them : but Hezekiah putting the Lord in mind how they came with their whole heart to seeke the God of their Fathers , the Lord healed them . Well might * Dauid pronounce the vpright blessed , for as n God loueth truth , so o the vpright are his delight , and p hee hath promised to withhold no good thing from them . Thus we see what good reason we haue to buy truth . Obserue now how it may be gotten . § : 10. Meanes to get truth . FOr truth of iudgement , wee must resort to the place where it may be had , that is the true Church , q the pillas and ground of Truth . In it is the fountaine of Truth , the holy Scriptures : in it flow forth the streames of Truth , by the Ministery of the Word . Be thou one of the members of the true Church , so shalt thou haue a right thereunto : Search the Scripture , frequent the Ministery of the Word , so shalt thou find Truth . Rather then goe without it , let goe honour , wealth , pleasures , ease , and all thy naturall and carnall lusts : let goe all . Baul had surely a good mind to buy the Truth for r he counted all things losse for the excellent knowledge of Christ . For truth in heart , speech and carriage , remember that thou standest alwayes in the presence of God , and that thou hast to doe with him whether thou art alone , or in company , doing any duty that appertaineth to God or man ; and in respect hereof , let thy care bee to approue thy selfe to God : Thus shalt thou get Truth . For marke the charge which God himselfe gaue to Abraham , ſ Walke before me , and be vpright . The former part of this charge , is a cause of the latter : the latter a fruit and euidence of the former , t Ioseph had well acquainted himselfe with Gods presence , which made him so honest and vpright . This is it which maketh men such dissemblers in their words and actions , that either they know not Gods presence in euery place , or beleeue it not , or thinke not of it , or regard it not . Mans presence maketh many be faithfull , iust , honest , &c. Surely Gods presence must needs worke much more , if it were duely weighed , or else men haue Atheisticall hearts . Let vs set God alwayes before vs , and depart with any thing rather then offend him , and thus shall we come to be vpright . §. 11. Of keeping Truth . AFter that Truth is gotten , our next care must bee fast to hold it , and thereby manifest that great account which we make of it . Sell it not ( saith the Wise man ) by no meanes vpon any condition , for any respect let it go : for then u it had bin better for vs neuer to haue had it . All the good we reape by verity and integrity , after it is lost , is this , that another day it will rise vp in iudgement , and be an heauy witnesse against vs. Some men make such account of some Iewels they haue , that no preferment , no fauour , no wealth , no office , nothing can purchase them ; and yet it may bee that their iewels are not worth the price which is offred for them . Should not we much more esteeme of Truth , for which no sufficient price can be giuen ? The holy Confessors and Martyrs in all ages haue well knowne the value of this iewell , and in that respect preferred it before their liuings and liues : they would not let go Truth of doctrine : a Ioseph would not let goe Truth of heart and action , for loue nor feare . §. 12. How truth of doctrine is assaulted . THis latter point of fast-holding and safe keeping Truth , is the rather to be regarded , because the Diuell and his instruments ( not ignorant , that if this Girdle be wanting , all other peeces of Armour will stand vs in no stead ) haue beene in all former ages , and still are busie to get it away frō vs , sometimes by faire enticements & allurements to draw vs from truth of doctrine : on the one side are brought many plausible arguments , agreeable to the naturall humour and reason of man , ( such are most of theargumēts which Papists vse ; ) on the other side much trouble & great persecution is raised . If they c●not cleane ouerthrow Truth , yet they will do what they can to adulterate it : witnesse the Prophets and Apostles times , and euery age euer since : I would our age and Countrey were free from it . Behold how busie Popish Iesuites , Priests and Fryers are : what would they not giue ? what would they not doe , to dispossesse vs of the Truth of Religion ? §. 13. How sincerity is assaulted . SO likewise for sincerity , how doe profane worldlings seeke to wrest it from vs ? endeuouring to make vs odious to all , because we will not yeeld to them . These are as spitefully bent against vs for sincerity , Truth and honesty in our heart , words and actions , as Papists are for verity and soundnesse of doctrine . For some hate those that are honest and vpright ( as b Ahab hated Micaiah ; ) some scoffe at them ( as c Ismael at Isaac , ) saying , plaine dealing is a iewell , and he that vseth it will die a begger . Yea they will not sticke to brand them with the odious termes of hypocrisie and dissimulation , though of all sort of people they are farthest from it : especially , if God suffer any affliction to fall on them , ( as d on his seruant Iob ) then with e Iobs wife and friends , they will be ready to vpbraid vnto them their integrity and vprightnesse , as if all had beene onely in shew to bleare mens eyes . But if any that indeed with an hollow heart haue made profession , doe fall away , and so bee discouered ( as Iudas , Ananias , Demas , and such other ) their examples shall bee cast in the teeth of the most vpright . And if , notwithstanding all this , they shall remaine constant ( as Iob did ) and not suffer their innocency and integrity to bee outfaced , then will they obiect against them the censure of other men , and say of them , How soeuer ye thinke of your selues , yet others , and those good men too , thinke not so well of you : if ye were wise , you would giue more credit to other mens iudgement , then to your owne : for men are blind and partiall in iudging themselues . Many by these and such like discouragements haue beene moued to make no account of Truth , but to leaue it to such as better esteeme it them they : Others , to cast it away , and to yeeld to the times , both for Religion and conuersation , shewing themselues as superstitious or profane as the worst . I will therefore as an antidote against those poysonous obiections , discouer the vanitie of them , and shew how these wyles may be auoided . §. 14. Of the necessity of Truth in Religion . 1 ▪ AGainst fast holding Truth in iudgement , two things are especially obiected . One , that it is not necessary : The other , that it is dangerous . Obiect . 1. They say it is not necessary , because a man may be saued in any Religion . Answ . This is a mo●t salse and impious position , the very bane of true Religion . The Apostle expresly saith , there is g one faith . In that Christ termes himselfe h the Way , the Truth , the Life , doth he not imply that hee is the onely true way that leadeth to life ? i That curse which the Apostle thundreth out against all that preached any otherwise then he had preached , ought to terrifie vs from yeelding to any thing but the Truth . k He pronounceth them damned which beleeue not the Truth . §. 15. Of the pretended danger in maintaining Truth . Obiect . 2. THe danger which they alledge , is either in regard of conspiracies , treasons and insurrections which Princes and Gouernous are subiect vnto , if they be too stiffe in maintaining truth of Religion : or persecutions which subiects are like to fall into , if they be too resolute in professing the Truth . Answ . For the danger of Princes and Magistrates , they need not to feare 〈◊〉 because they haue God to watch ouer them , and to bee their protector , so long as they maintaine the Truth . Not to search after examples of other ages and places , consider how miraculously God preserued Queene Elizabeth ( of blessed memory ) both from inuasions of enemies abroad , and also from many conspiracies of Traitors at home . After 44. yeeres , and 4. moneths prosperous Reigne , in peace she ended her dayes , notwithstanding all dangers whatsoeuer . Many Treasons , close , cruell Treasons , such , as the like in all former ages haue not beene heard of , haue also beene intended against our present royall Soueraigne : what hath bene the issue ? They which laid the snares were caught themselues , and he yet remaineth safe , ( and long may he remaine safe . ) Surely God hath respect to the Truth , which hath bin , and still is maintained in this land . a Our neighbour King thought to auoide danger by letting go ●he Truth , and yeelding to idolatry : but thereby he cast himselfe out of the protection of the God of truth . What followed thereupon ? One sorry villaine slue him in the midst of his guard . As for the persecution which is raised against others , b it is a note of blessednesse , c a matter of reioycing : and in this respect a strong motiue to perswade vs fast to hold Truth . §. 16. Of the pretended trouble of conscience , which sincerity is said to cause . 2 AGainst truth of heart , and remaining stedfast therein , are obiected , 1. Vexation of mind . 2. Wearisomnesse . 3. Outward troubles . 4. The iudgement of other men . Obiect . 1. The Diuell suggesteth to many , that it is impossible alwayes to keepe the heart vpright : and that if there be a little failing , the conscience is so troubled , as it can hardly ( if at all ) be quieted : and thereupon inferreth , that it is best not at all to regard truth of heart . Answ . There can be no better , no more soueraigne a preseruatiue against trouble of conscience then truth of heart . d This kept Iob from despaire : this made Hezekiah bold . e Truth of heart is a strong prop to a man in the middest of his manifold infirmities : for it is impossible to keepe the heart free from all corruption , but yet there may be truth in heart . Euery corruption , though it argue imperfection , yet it argues not hypocrisie , if it steale into the heart against our honest purpose , and against our earnest desire , and being discerned , causeth godly sorrow , and Christian watchfulnesse , both in purging the heart of that which is intred in , and also in keeping it that the like enter not in againe . But where there is no truth of heart , it is vtterly impossible that there should bee any sound comfort . If such a mans conscience be euer troubled , it will be ouerwhelmed and drowned in despaire . §. 17. Of the pretended wearisomnesse of Sincerity . Obiect . 2. AGaine , he suggesteth that it is a wearisome thing to keep the Girdle of Truth alwayes close vnto vs. None can hold out , the most vpright haue fallen away , as Demas and others . Answ . It seemeth wearisome onely to those who neuer felt it , neuer knew it . I may say of it , as f Christ of his yoke , It is easie and light . Yea , it is sweet and pleasant to him that indeed tasted of it . As for those which haue fallen , they neuer had a graine of Truth in their hearts : all the shew they made , was only a shew : g They fell because they had no Truth in them . Had they beene vpright , they would haue continued so , h for marke the vp right man : the end of that man is peace . §. 18. Of the pretended iudgements on the vpright . Obiesct . 3. FVrther , he inferreth that the vprightest are plagued as much , if not more then others . How then can their vprightnesse be pleasing to God ? Answ . Corections are not takens of Gods wrath , i but of his loue , when they are laid vpon his children . The vpright haue many iudgements inflicted on them for proofe of their vprightnesse , ( as k Iob ) and therefore for their good , and for their glory , yea also for the glory of God. §. 19. Of others opinions concerning a mans sincerity . Obiect . Esides hee laboureth to perswade men that they deceiue themselues , in thinking they haue truth of heart , when they haue none , because other men iudge not so well of them , as they themselues . Answ . No other man can so well discerne the Truth of heart , as a mans owne selfe : l For what man knoweth the things of a man , saue the spirit of a man which is in him ? As other men may iudge an hypocrite to bee vpright , when the hypocrite in his own conscience knoweth himselfe to be so : so they may iudge an vpright man to be an hypocrite . But another mans iudgement cannot make the hypocrite to be vpright : why then should it make an vpright man an hypocrite ? the hypocrites conscience condemneth him , though all the world acquite him : and the vpright mans conscience will vphold him , as Iobs did , though all the world condemne him . m Beleued , if our heart condemne vs not , then haue we boldnesse towards God. For n euery one standeth or falleth to his owne master . §. 20. Pretended hinderances of plaine-dealing . 3 AGainst Truth in words and deeds are obiected , I know not what hinderances and inconueniences . Obiect . 1. Truth is an hinderance , in that it keepeth men from much gaine : for some say , there is no liuing without lying , and vsing the common secrets of Trades . Answ . It were much better to want gaine , then to get it by any deceit of word or deed . o The bread of deceit is sweet to a man , but afterwards his mouth shall be filled with grauell : p A curse remaineth vpon that gaine which is deceitfully gotten . But this pretext of hinderance is a meere pretext , vtterly false : for there is not a more sure meanes of gaine then truth in word and deed : and that in a double respect . 1. Because most men desire to deale with such : so as they shall haue the best custome : no man is willing to be deceiued , but all desire that others should truly and plainely deale with them , howsoeuer they deale with others . 2 Because a Gods blessing ( which bringeth gaine , and b maketh rich ) goeth with the vpright . §. 21. Pretended inconueniences of plaine dealing . Obiect . 2. THe inconueniences are , that c the vpright are laughed to scorne : they are a by-word in euery mans mouth , yea , they are trodden vnder euery ones feete , d they are made a prey . Answ . All these wee may put as flowers into our garland of glory , and reioice in them , as we heard of persecution : for e Christ maketh them kinds of persecution . Thus we see that Truth notwithstanding all that can be obiected against it , is worth the keeping : all the cauils of the Diuell and his instrument are of no force to make vs little regard this girdle of verity , or lightly to let it goe : yea , such is the vertue of Truth , that like the Palme tree , the more it is pressed downe , the more it groweth . §. 22. Of holding truth more stedfastly for opposition . LEt vs doe with this and other peeces of spirituall Armour , as men doe with their cloakes which couer their bodies : if the wind blow hard against them , they will so much the faster and closer hold their cloakes . Euen so , the more Satan striueth to depriue vs of our spirituall robes , the more carefull and stedfast ought wee to be in keeping them . In particular for this girdle of verity , it is so much the more highly to be accounted of by vs , who are the Lords faithfull souldiers , by how much the lesse reckoning is made thereof by the greater number of people . In these daies all is for shew , little or nothing in truth . As building , wares , apparell , and the like , are all of the sleightest stuffe , but with the fairest glosse and shew that may be ; so our religion and all things else . That religion which outwardly is most glorious and pompous , is of most imbraced , as being the best ; whereby it commeth to passe that Popery hath gotten such liking of many . Who almost is carefull to set himselfe alwaies in Gods presence , and as f Enoch to walke with him ? Many who seeme very deuout at Church , seldome or neuer haue any religious exercise at home in their Family , much lesse in their closets before God. For their words , they shall be as faire as may be before a mans face , but full of falsehood , yea , most bitter and virulent behind a mans backe . And for actions , all are to bleare the purblind eyes of men . All the care is to keepe credit with men : wherein while men thinke to deceiue others , they doe most of all deceiue themselues , and their owne poore soules , which shall another day answere for this deceit . THE FOVRTH PART . Brest-plate of Righteousnesse . Ephes . 6. 14. And hauing on the brest-plate of righteousnesse . §. 1. Of Righteousnesse m generall . THe second peece of our Spirituall Armour is Righteousnesse , compared to a brest-plate . Fitly is this inferred vpon the former : for truth is the mother of righteousnesse , they cannot be seuered . In handling this point , I will shew , first , what righteousnesse is . Secondly , how fitly it is compared to a brest-plate . Thirdly , how this brest-plate is put and kept on . Fourthly , what is the benefit of it Fiftly , what are the wiles of the Diuell to keepe vs from it . Point 1 Righteousnesse is our conformity vnto Gods Law , an holy quality wrought in vs by Gods Spirit , whereby we endeauour to square and frame all our thoughts , words , and actions , vnto the righteous rule of the Law of God. It is that which wee commonly call a Iustice , a vertue whereby is giuen to euery one their due , whether it be to God or man. Righteousnesse is often restrained to that part of iustice , which respecteth man , and so is the summe of the second Table ; but then either some other word is ioined with it , which hath reference to God , as Holinesse , Luke 1. 75 : or else some circumstance of the place restraineth it to man , as Deut. 24. 13. But otherwise , when there is no other word or circumstance which restraineth it , then it extendeth it selfe to the whole Law , as here . The Law of God is a right and perfect rule , and declareth what is due to God and man , so that a conformity thereunto , is righteousnesse . §. 2. Of the kinds of Righteousnesse . Obiect . THis is such a peece of armour , as none in this life can attaine vnto , but Christ Iesus the true naturall Sonne of God , who by an excellency and propriety , is called c That iust one . Of him it is properly said ; d That hee put on righteousnesse as a brest plate . Indeed at first , e God made man righteous , and in Heauen the Saints shall bee all f iust and perfect : but on earth g there is none righteous , no not one . Answer . There is a double righteousnesse mentioned in the Scripture , one legall , framed according to the exact rule , and strict rigour of the Law. The other E●angelicall , accepted according to the gracious fauour and limitation of the Gospell . The Law requireth two things . First , an absolute perfection in euery part , point , and degree thereof . Secondly , this perfection in that very party who is iustified thereby . h For Moses thus describeth the righteousnesse which is of the Law , that the man , ( euen the man himselfe , in and by himselfe ) which doth those things ( euen all those things which are written in the Law , according to the vttermost extent of them ) shall liue thereby : but i cursed is euery man that continueth not in all things , &c. By the Gospell both those are limited , and the rigour of them mitigated . For there are two parts of Euangelicall righteousnesse , one k of Faith , the other of l a good conscience . The righteousnesse of faith is Christ himselfe , with his righteousnes imputed to vs , and by faith receiued of vs ▪ in which respect m Christ is said to be the end of the Law for righteousnesse to euery one that beleeueth . The end of the Law is to iustifie and saue those which fulfill it . Now we , by reason of the flesh dwelling in vs , cannot fulfill it . Christ therefore subiected himselfe thereto , he perfectly fulfilled it . To them which beleeue , his perfect righteousnesse is imputed ; so as they are iustified and saued thereby . Thus is Christ the end of the Law , and that , which by the Law was exacted of our owne persons , by the Gospell is accepted for vs in Christ , who performed it . This Righteousnesse of Faith is comprised vnder the fourth peece of Spirituall Armour , verse 16. Here therefore is especially ment the righteousnes of a good conscience . §. 3. Of that Righteousnesse which is here meant . THis Righteousnesse is a powerfull worke of Gods Spirit in the regenerate , whereby they endeauour to approue themselues vnto God and man , by performing what Gods Law requireth to be performed vnto both . I terme it , First , A worke of Gods Spirit , because it is the n Spirit which quickeneth , and enableth vs to doe what we doe . 2 Powerfull , because we are by nature o Dead in sins , and p not able of our selues so much as to think a good thoght 3 In the regenerate , for q that onely which is borne of the Spirit , is spirit . 4 r Indeauour , for this being true and earnest with the very vttermost of our power , is the greatest perfection which in this World we can attaine vnto . 5 To approue to God and man , because ſ duties are required towards both . 6 What Gods Law requireth , because that sheweth what God doth approue , and what man should approue . t This was that righteousnesse for which Zac●ary and Elizabeth were commended . This consisteth of two branches , First , to abstaine from euill . Secondly , to doe good . u Dauid describing a righteous man , saith ; Surely he doth none iniquity , but walketh in the way of God. x Oft doth the Scripture ioine those two together , as two essentiall parts of righteousnesse : except these two doe concurre , the brest-plate is not sound . §. 4. Of resembling Righteousnesse to a brest-plate . Point 2 THe second point is concerning the fit resemblance of Righteousnesse to a brest-plate . a The originall word translated brest-plate , properly signifieth that part of the body , wherein the vitall parts , as the heart , lungs , liuer , and the like doe lie : the whole vpper part of a mans body before , euen from the necke to the thighes , is comprised vnder this title . Hence is it , that that peece of armour which couereth this part of the body , hath the same name . The vse of this peece is to keepe safe the vitall parts , and preserue a man from being mortally wounded , or killed downe-right . Thus doth righteousnesse keepe the Christian souldier safe and sure , that the Diuell with all his assaults cannot pierce his soule , and so vtterly destroy him . A Lyon which is strong among beasts , ( Prou. 30. 30. ) may be taken and destroied ( 1 Sam. 17. 3. 6. ) but so cannot the righteous . This vse of righteousnesse will yet more euidently appeare , if wee consider what it is that doth indeed mortally wound the soule , and draw●forth the vitall blood and very life of it . It is sin , and nothing but sin , that can destroy the soule . By it did Satan first wound and kil our first Parents . By it hath he from time to time preuailed in the World. For sinne first prouoked Gods wrath ; procured the curse of the Law ; brought death and all the concomitances thereof : b The very sting of death is sinne . Sinne first kindled hell fire , and still continueth to blow vp and inflame the same . Where the brest-plate of righteousnesse is well put on , there sinne hath no power . Righteousnesse is as contrary to sinne , as water to fire , and it will soone quench the heate of sinne . §. 5. Of putting on the brest-plate of Righteousnesse . Point 3 THis brest-plate of Righteousnesse is put on by the right practice of true repentance , which , according to the proper notation , and true meaning of the c word , is a change of the minde , namely , such a change as bringeth forth a reformed life . This true alteration of the minde and heart , first causeth a thorow detestation of our former wicked course , together with an vtter abiuration , and renouncing of the same : and then an holy resolute purpose to leade another kind of life , and insteed of former sinnes to practise contrary duties : as if a man in former times haue beene profane , to bee so much the more religious for the time to come : if a blasphemer before , more carefull to honour the Name of God ; if riotous , so much the more sober , &c. These are d fruits worthy of repentance . So long as these two fruits of repentance , First , an vtter detestation of all former wickednesse , Secondly , a constant resolution , and faithfull endeauour , to performe new obedience , remaine in our hearts , the Diuell cannot easily , if at all preuaile against vs. But if the minde bee not altered , and a thorow change wrought therein , though there should bee some meanes to restraine vs from sinne , and prouoke vs to doe many good things , yet would the Diuell soone get aduantage against vs. e Sinne is deceitfull ; f Satan is subtill and busie ; if therefore wee bee not altered in our hearts , the meanes of restraint being remoued , soone shall wee be brought to returne vnto our old wicked course , like the g dogge to his vomit , and the sow to the mire : for though the sow be outwardly washed neuer so cleane , yet because her swinish nature is not altered , so soone as shee commeth at mud , shee besmeeres her selfe againe by wallowing in the mire . §. 6. Of the benefits of Righteousnesse . Point 4 THe benefits of putting and keeping on this holy and spirituall brest-plate , are many and great . 1 It keepeth vs from being mortally wounded , as we heard before : for so long as we retaine a true purpose , and faithfull endeauour answearable thereto , wee shall neuer giue our selues ouer to commit sinne . Obiect . They who haue had the most holy resolution haue beene wounded , and that very deepely : witnesse many of the best Saints , as Neah , Lot , Dauid , Peter , & others . Answer . 1. At such times as they fell so fouly , they forgot their resolution ; their brest-plate was laid aside . 2. Though the sinnes of such seemed grosse and mortall in the kind or outward act , yet were they not so in their manner of performing them : they did them not with a full swinge & sway of will ; their soule was not ( to speake properly ) mortally wounded : for all their wounds ( though they seemed very sore and deepe ) were cured ; yea , many times their slips and fals were like vnto the breaking of a mans arme , or leg ; which being well set againe , is the stronger . 2 It bringeth great assurance of our effectual calling , and spirituall vnion with Christ , yea euen of our eternall election , and saluation . For h God hauing chosen vs that we should be holy , they that indeede are holy , may bee sure they are chosen of God , and borne of God. To this purpose saith i Saint Iohn , If ye know that he is Righteous , ye know that euery one which doth Righteousnesse , is borne of him . Being sure of these , how can wee bee mortally wounded ? 3 It procureth a k good name in Gods Church while we liue , and l a blessed memory after we are dead , m if any speake euill of vs , they shall be ashamed . Thus this Brest-plate keepeth them from many skars and scratches . 4 It confirmeth the truth of Religion , and so it may be a meanes n to win such as are without , o to strengthen those that stand , and p to stirre vp all to an holy emulation . 5 It doth highly honour our Lord and captaine , whose souldiers we are . a This motiue doth Christ vse to stirre vs vp to put on the Brest-plate of Righteousnesse . §. 7. Whether mans Righteousnesse be meritorious . MAny and sundry are the wyles which the diuel hath against this Brest-plate , and those either to make it of no vse , or to make vs either not regard it , or to waxe weary of it . He draweth on some to cracke and breake this Brest-plate of Righteousnesse , by beating it out further then the mettall thereof will beare it , that is , ( to speake plainely ) by making Righteousnesse to be meritorious . Heerewith he beguiled the Scribes and Pharisees , and such as imbraced their doctrine , and egregiously hath he besotted the Papists herewith . For auoiding this decent , we are duly to consider what things are required to cause merit , and how farre short our righteousnesse commeth thereof . Merit respecteth both the parties that giue and receiue the reward , and also the worke for which the reward is giuen . He that vpon merit rewardeth , must receiue somthing for that he giueth , and in that respect is bound in Iustice , to giue the recompence which he giueth . He that meriteth , must 1 Be free , and not bound by duty to doe that which he doth . 2 Be able of himselfe , and by himselfe , euen by his owne power to doe it . 3 Doe nothing afterwards whereby he forfeiteth that which once he hath merited . The worke must both be perfect euery way , so as no iust fault can be found with it , and also worth the reward that is giuen for it . Our righteousnesse can attaine to the height and pitch of none of these . For 1 It is God who giueth the reward . But a is it any thing to the Almighty that thou art righteous ? or is it profitable to him that thou makest thy wayes vpright ? b if thou bee righteous , what giuest thou to him , or what receiueth he at thine hands ? If God receiue● nothing by our righteousnesse , what is the bond whereby he is indebted and obliged to vs ? Marke the answer of the Lord himselfe , Is it not lawfull for me to doe what I will with mine owne ? Whatsoeuer the Lord giueth , vpon meere mercy and fauor he giueth , and in rewarding our righteousnesse , he rewardeth his owne worke . 2 It is man who worketh righteousnesse : but d man is a seruant vnto God , many wayes bound to performe all the seruice that hee can : yet is hee not e sufficient of himselfe to thinke any thing as of himselfe : but his sufficiency is of God , f It is God who worketh in him both to will , and to doe . Besides , if it were granted that a man had at any time of himselfe , through his owne power done any thing , whereunto he were not bound , yet in other things hath he sinned , ( for g all haue sinned ) and thereby made forfeiture of his former merit . 3 h All our righteousnesse being as filthy clouts , what shew of perfection can there be : if otherwise it were perfect , yet this conceit of merit would make it vnperfect : for this is not the end why it was commanded . If Adam in his innocency , had had any conceit of merit , hee had thereby stained his obedience : this conceit doth so de face the best worke , that it maketh it most odious : for it is directly contrary to the free grace and All sufficient merit of Christ Iesus . But if notwithstanding all this it were perfect , yet such is the glory which God g●ueth , that our righteousnesse i can no way be worthy of it . k It is a farre most excellent and an eternall weight of glory . If these points be seriously weighed , and if withall wee daily take a view of our righteousnesse , and compare it with the rule of Gods Law , and bee truely humbled for the defects and imperfections thereof this erronious and arrogant conceit of merit will not easily ●eaze vpon vs. §. 8. Of the vse of Righteousnesse . IF Satan preuaile not that way , hee will labour to perswade men that this Brest-plate of Righteousnesse is needlesse , because Christ hath wrought a full and perfect redemption , and left nothing for them to doe : by his Righteousnesse they shall be iustified and saued : so as they which haue the shield of Faith , need not this Brest-plate . By this wyle did Satan beguile many Christians in the Apostles time , taking aduantage by Saint Pauls sound and orthodoxall doctrine of iustification by faith without workes : for the redresse whereof Saint I ames , and Saint Iude were moued to write their Epistles . Here ▪ by also hath he beguiled many in these our daies , who haue beene deliuered from the darkenesse of Popery . For auoiding this , we are duely to weigh what is the end and vse of Righteousnesse . Though it be not a meritorious cause of saluation , yet is it a meanes of attaining to saluation , the way appointed of God for vs to walke in thereunto ; so that although we bee not saued for our Righteousnesse , yet we cannot be saued without it ; l The vnrighteous shal not inherite the Kingdome of God , m Without holinesse no man shall see God. For n God hath chosen vs that we should be holy : and o Christ hath redeemed vs that we should serue him in holinesse and Righteousnesse . For this end appeared the grace of God , which bringeth saluation vnto all men , p that we should liue righteously . q Vnto holinesse God hath called vs : and r we are created vnto good workes . Thus we see how false a suggestion it is , that Righteousnesse should be needlesse ; It is cleane contrary to the expresse charge of the Apostle , ſ that we should learne to shew forth good workes for necessary vses . Whereas it is pretended , that the shield of Faith is sufficient , we are to hold it for a ruled case , that God maketh nothing in vaine , t Those things which God hath ioyned together , let no man put asunder . Wherefore though we saw no diuerse and distinct ends of Faith and Righteousnesse , yet God hauing appointed both , both must be vsed . But there are diuers vses , apparent to all that will obserue them . Righteousnesse is needfull to testifie our obedience and thankfulnesse to God , to profit our brethren , to proue our faith , to giue euidence of our election , vocation , and iustification , and to maintaine our cause against the cauils of profanesse , impiety , wickednesse , &c. Faith is needfull to apply Christs Righteousnes , to support vs against the imperfections , and defects of our Righteousnesse , and for many other good vses , whereof wee shall heare on the 16. verse . §. 9. Of the issue of Righteousnesse . A Third sleight that the diuell hath , is to perswade men that this Brest-plate of Righteousnesse is very combersome and toilesome , and it wil make vs weary ; for it is against our naturall disposition , and wil be an hinderance of honour , wealth , ease , pleasure , &c. Herewith he beguiled Esau , b Demas , and many other . I may too truely say it , that herewith he beguileth most which professe the truth of Religion . Some cast away this Brest-plate for promotion sake , not caring how they bribe , flatter , please and fawne vpon great men : others for wealth , oppressing , defrauding , and may wayes wronging their neighbours : others for their pleasures , profaning the Sabbath , swearing , eating & drinking , vnto gluttony and drunkennesse , vsing vnlawfull games , immoderately pursuing lawfull pastimes , attyring themselues in strange apparrell aboue their estate , vnbeseeming their place , &c. Others to auoid outward reproch , for feare , directly against their heart and conscience ( I speake it with great horror of heart ) are profane and vnrighteous , because it is counted a disgrace to be Righteous . For auoiding this , we must haue more respect to the assured issue of Righteousnesse , then to some present seeming inconueniences thereof . We know that the Armour which souldiers weare on their bodies , is for the time combersome and heauy : yet for safety they refuse not to weare it : they consider that it is much better to endure a smal burthen for a while , then to endanger their liues , and lose the victory . Now such is the blessed fruit and issue of Righteousnesse , that all the honour , profit , and pleasure that can be lost , or all the reproch or shame that can be endured for it , are not worthy of the Crowne of Righteousnesse , which the Lord the righteous Iudge will giue vnto his righteous seruants . It were almost an infinite taske to declare what the Scripture , the word of Truth hath deliuered concerning the issue of Righteousnesse . Generally it saith , c The Lord loueth Righteousnesse . d Verily there is a reward for the Righteous : * Blessings are on the head of the Righteous , &c. Particularly for the righteous person himselfe in this life , it is said , that e The eyes of the Lord are vpon the Righteous . f God will grant the desire of the Righteous g The Lord deliuereth the Righteous out of all trouble . h The Righteous shall neuer be forsaken . i The Righteous shall be glad . k The Righteous shall flourish like a Palme tree . l The Righteous are hold as a Lyon. m The way of the Righteous shineth as the light , &c. For his death , n The Righteous hath hope in his death . o The Righteous are taken away from the euill to come . After death , p The memortall of the Righteous shall be blessed . q The Righteous shall be had in euerlasting remembrance . At the resurrection , r The Righteous shall goe into life eternall . ſ The Righteous shall shine as the Sunne in the Kingdome of their Father . For their posterity , t The generation of the Righteous shall bee blessed . u Their seed shall not begge their bread , &c. Heere we see matter enough to answere all the discommodities that may be obiected against Righteousnesse . Moses hauing an eye to the recompence of the reward , forsooke the honours , pleasures , and riches of Aegypt : three such baits as all the world most greedily snap at . Christ for the ioy which was set before him , endured the crosse , and despised the shame . Thus if we set the end and issue of Righteousnesse before vs , it will make vs to let goe all earthly matters to hold it fast : for our soules find much ease through the burthen that the flesh feeleth hereby . In a word , great is the dignity , and admirable are the priuiledges of the Righteous . §. 10. Of the Comfort of Righteousnesse . OVt of the answer to his first suggestion , ( if the diuell preuaile by none of the former ) he will seeke to perswade vs that this Brest-plate of Righteousnesse can stand vs in no steed : because y All our Righteousnesse is as a menstruous cloath : all is but z dung and losse . Thus hee beguileth many weake Christians , and often bringeth them to vtter despaire . Answ . For auoiding this , we are to be informed that though our Righteousnesse , considered in it selfe , and compared with the perfect rule of the law , be exceeding defectiue ; or opposed to the Righteousnesse of Christ , be dung and losse ; yet as it is a worke of Gods holy Spirit in vs , proceeding from an heart purified by faith , all the imperfections therof being couered with the perfect Righteousnesse of Christ , it is acceptable vnto God , and such a thing as we may receiue much comfort in . Therefore though our Righteousnesse in it selfe , affoord no matter of boasting , yet in regard of Gods gracious acceptation , it is a thing much to be laboured after ; yea also to be reioyced in . §. 11. Of all the parts of Righteousnesse vnited . IF the diuell cannot by any meanes bring vs wholly to reiect all Righteousnesse , he will endeuour to make vs carelesse in some parts thereof , or at least negligent in taking the present opportunity : as if it were sufficient only in somethings to be righteous , because a God is merciful to forgiue vs all our defaults : or vpon our death-beds to turne from our vnrighteousnesse , because b When the wicked turneth away from his wickednesse , hee shall saue his soule aliue . Herewith in all ages he hath beguiled many thousands . Against the first part of this suggestion , we are to know that the seuerall parts and branches of Righteousnesse , are so firmly and inseparably knit together , that the parts cannot be seuered without the destruction of the whole . For Righteousnesse is as a chaine of many links , the seueral links of this chaine , are those seuerall duties which the law requireth to be performed to God & mā : let any one of the links be takē away , the chain is broke ; if the chain be brokē , that which did hāg by it must needs fal down . To this purpose saith the Apostle . * Whosoeuer shall keep the whole Law , and yet faileth in one point is guilty of all . Righteousnesse is compared to a a garment , as well as to a Brest-plate . A garment must couer vs all ouer : yea our Righteousnesse must be like b Christs coate that may not be diuided : If it be cut in the middle , it cannot but make vs ashamed , as c Dauids seruants were when their coats were cut . Obiect . If this were so , who should be saued ? for d in many things we sinne all . Answ . Indeed all sinne in many things : but all sin not after the same manner . The righteous when they sinne , are drawne into sinne either through their owne weakenesse , or thorow the violence of some temptation : they take not liberty wittingly and willingly to nourish any sinne , or omit any duty : in which respect they are said d not to commit sinne : and it is noted as a property of the righteous to c walke in all the Commandements of God. When a righteous man is thus carefull and watchfull in auoiding sinne , and doing his duty , then will the Lord be mercifull to pardon him his infirmities : but if any wilfully continue in any sinne , what remaineth but a fearefull looking for of iudgement ? §. 12. Of the danger of deferring repentance . AGainst the second part of the suggestion , wee are to know that although whensoeuer an vnrighteous man truly repenteth , he shall be pardoned , yet he cannot truly repent whensoeuer hee will. Hee that refuseth to turne when God calleth him , prouoketh God to giue him ouer to the hardnesse of his heart . As for such as thinke to repent at their death , how know they what warning they shall haue of their death ? May they not suddenly bee taken away as g Belshazzar , and h the rich foole ? But what if some sicknesse come before as Deaths haruinger ? Surely there is little hope that such as before haue not , should then turne vnto God : For then commonly is the body weake , the spirits faint , the heart dull , the mind troubled , and the Diuell most busie about vs : and God hath giuen no promise to the vnrighteous to succour him at that time , but rather i the contrary . Obiection . k Christ was mercifull to a theefe at the time of his death . Answer . 1. That one example of that kind is recorded , that none should vtterly despaire : 2. Onely that one , that none should presume : 3. It cannot be proued that purposely he put off his repentance to that day ▪ 4. It is not safe to make an extraordinary action ( as this was ) a patterne : for Christ did then miraculously worke on that theefe , to giue in that moment of his humiliation an euidence of his diuine power . §. 13. Of being ouer-iust . LAstly , hee beguileth many by suggesting that they may be l ouer-iust , and so maketh them the lesse carefull in putting on the brest-plate of righteousnesse . Answer . For auoiding this , know for an vndoubted truth , that in true righteousnesse a man cannot be ouer-iust : that is , too strict in auoiding any sinne , or too conscionable in performing any bounden duty . For why ? m Euery sinne is mortall . And of euery duty an account is to be giuen : for they are the Talents which God hath committed to our charge . But for a man to make a righteousnesse vnto himselfe which is not grounded on Gods word , and therein to be strict , is to be ouer-iust . To count such things to be sinne , which by Gods Law are not made sinne , is to bee ouer-iust : to be a busie-body , is to be ouer-iust : to bee censorious without iust ground , is to be ouer-iust , &c. But goe along by Gods word , which is the rule of righteousnesse , hold close to it , and thou canst not be ouer-iust . Thus wee see how Gods word is able to make vs wise against all the wiles of the Diuell . Let our care be to make good vse of that wisdome . §. 14. A direction for the vse of Righteousnesse . 1. LEarne we what is true Righteousnesse , that we trust not to a counterfeit brest-plate , and bee pierced thorow while we thinke our selues safe . 2 Acquaint wee our selues with the vse , end , beauty , benefit , and necessity of Righteousnesse , that we may be the more desirous to get it if we haue it not : or if we haue it , the more carefull in keeping it fast on , and close to vs. 3 Let a daily examination bee made of our life past , that of all our former vnrighteousnesse wee may truly and soundly repent : and with the true euidences of our former righteousnesse , our consciences may be comforted in the day of triall . a The Apostle comforted himselfe in the middest of his troubles with the testimony of his good conscience . 4 Let there be an holy resolution for the time to come to walke on in the way of righteousnesse , b without turning to the right hand or to the left . Behold c Dauids resolution , and d Pauls practise . For the better performance of this most holy resolution , 1 Put on Righteousnesse with all the parts thereof . 2 Remoue all impediments at the first , and giue no place to the Diuell . 3 Waxe not weary , but bee constant . THE FIFTH PART . Shooes of the preparation of the Gospell of Peace . Ephes . 6. 15. And your feete shod with the preparation of the Gospell of peace . §. 1. Of the Grace here meant . THe third peece of Spirituall Armour is not so plainely and distinctly laid downe as the former . It will be needfull 1. To search out what is that particular grace which is her● meant . 2. How fitly it is compared to that part of harnesse which is here implied . 3. How the grace here meant is gotten . 4. How needfull and profitable it is . 5. How it hath her perfect worke . 6. What are the extreames contrary to it . 7. What wiles the Diuell vseth to depriue vs of it . 1. Because the phrase which the Apostle vseth is somewhat doubtfull and ambiguous , there are many discrepant opinions about that which is meant thereby . Among those many , there are two which come neerest to the point , and are implied vnder the description of this grace , though neither of them ( as I take it ) be the grace it selfe . One is Knowledge of the Gospell , the other is Peace of Conscience . The former is implied vnder this word Gospell , ( for without knowledge of the Gospell the soule cannot be setled . The Gospell vnto him which knowes it not , is no Gospel , of no vse at all . ) The other is implied vnder this word Peace , whereby is meant that Peace of Conscience , which by the knowledge of the Gospell is wrought in vs. But the Preparation here spoken of , is another grace distinct from both these ; euen an effect which followeth from them both . Wherefore as the causes of a thing are not the thing it selfe , so neither of those graces seuerally considered in it selfe , is the distinct peece of Armour here meant . The Syriach Translator well cleareth the meaning of the Apostle , who thus turneth it ; * Put as shooes on your feete the preparation of the Gospell of Peace . Vnder this word Preparation then ( according to the literall and Grammaticall construction , which is the best and surest ) is the grace it selfe comprised : for it implieth a furniture which the Gospell of Peace procureth and prepareth : or an heart setled , resolued , and prepared by the Gospell of Peace , to goe on to God thorow all difficulties . Now the very grace it selfe which thus setleth the soule , I take to bee Patience : for it is without all doubt , the drift 1. Some take the preparation of the Gospell to bee a readinesse to preach the Gospell , thinking that the Apostle alludeth to that prophesie of Jsaiah ; How beautifull are the feete of him that declareth peace . Isa . 52. 7. Answ . Thus this peece of armour should appertaine onely to Ministers , whereas it is cleere that the Apostle prescribeth the whole Armour to all Christians . 2. Other , to bee a promptnesse to professe the Gospell , agreeable to Saint Peters counsell , Be ready ( or prepared ) to giue an answere ; &c. 1. Pet. 3. 15. Answer . This promptnesse and readinesse , is rather an effect of the grace here meant , then the grace it selfe , as we shall after heare . 3. Other , to bee an Euangelicall obedience . Answer . Thus would it bee confounded with the former grace . For Righteousnesse is an obedience to Gods word . 4. Other , to bee the Gospell it selfe , alluding to that of Dauid , Thy word is a lampe vnto my feet . Psal . 119. 105. Answer . The phrase which the Apostle here vseth , sheweth that not so much the Gospell it selfe , as somthing wrought thereby , is heere meant . and scope of the Apostle , to arme the Christian souldier against trouble and affliction , by this particular peece of spirituall Armour here meant : but what grace so fit therevnto as patience ? This was it wherewith Iob , to vse Christs phrase ( Luke 21. 19. ) did euen possesse his soule . And this is it which Saint Iames prescribeth as a meanes to arme vs against trouble , Iam. 1. 3 , 4 , &c. For patience is a gift of God , whereby wee are enabled to beare those crosses which God laieth vpon vs. Many were the troubles which the Christian Hebrewes endured for profession of the Gospell : to enable them to endure all those troubles , the Apostle saith ; g They had need of patience . Vnder this word Patience I comprise all those first graces of the Spirit , whereby the Gospell teacheth that men are prepared to goe with Christ into the field ; as the deniall of ones selfe , that taking vp of ones crosse , with resolution to follow Christ . It is here called h a preparation , because by it a man is fitted , prepared , and made ready to goe on in his course , notwithstanding all dangers and distresses whatsoeuer meet with him in the way to hinder him . It is said to bee the preparation of the Gospell , because it is the Gospell which teacheth it , and is the cause thereof : nothing but the Gospell can prepare a mans heart against trouble . Lastly , this epithete Peace , is added to shew what the Gospell bringeth vnto vs , and worketh in vs , namely , peace to God , as wee shall after more fully heare . To conclude this first point , in briefe note , that it is the knowledge of the glad tidings of reconciliation , which pacify●ng our conscience , prepareth our hearts , and worketh in them true sound Christian patience , whereby we are ready to march on in our course against all annoyances . §. 2. Of the resemblance of Patience to shooes . Point 2 II THe peece of harnesse whereunto patience is here resembled , is that whereby a souldiers feet or legs are couered : for a feete are here expressed , and the metaphor of b being shod , implieth as much . By feet he meanes legs also : the peeces of armour that are proper to this purpose , are called greaues , or leg-harnesse , they are also called souldiers shooes , and bootes . The metaphor may either be generally taken of all shooes , or particularly of greaues . For the generall , wee all know that the vse of shooes is to keepe our feete from sharpe stones , hard clods , with the like : for our feete are naturally tender , insomuch that if we goe abroad barefoot , euery hard stone hurteth them , euery sharpe sticke and pricking thorne pierceth them : therefore wee vse not to venter abroade bare●foote : If any be so foole-hardy as to venter , soone will he waxe weary , and either sit downe and goe no further , or else turne backe againe . But if wee haue good bootes or shooes on , then wee thinke our selues well fenced , and so with boldnesse and courage goe on , whatsoeuer the way be . To apply this . Stones , stickes , thornes , and the like , are not more greeuous to our bare feete , then troubles , crosses , and afflictions are to our naked heart and soule . Now then this world thorow which we must passe to Heauen , being a very hard and rough way , stony and thorny , full of all sorts of afflictions ; if our soules be naked and bare , not fenced with patience , and so fitted and prepared well to endure all crosses , we shall either neuer venter to enter into this hard way , or at least not endure to hold out therin . But if our soules be thorowly possest with sound and true patience , then shall we with vndanted courage , passe thorow all the troubles of this World. For the particular ( which is the rather to be considered , because the Apostles whole direction is taken from warre ) the vse of greaues and leg-harnesse , were to keepe the legs and feet from hurts and wounds , because if they were wounded or broken , a man could no longer stand , but was ouerthrowen . Such souldiers as stand in the front of the battell , or single themselues out alone as c Goliah , most commonly haue their legs fenced with these . Besides , it being a stratagem which enemies oft vse , to sticke the way by which they know that the aduerse parties must needes passe , with short stubs and pikes , ends of speares , and such like , of purpose to gall their feete and legs , and make them weary of going on ; souldiers vse to weare bootes , and greaues , to preuent such mischiefes . Surely the Diuell vseth such a stratagem against Christian souldiers : for knowing in what way they are to walke to Heauen , hee sets many prickes and crosses therein , as reproaches , disgraces , troubles , vexations , persecutions , by losse of goods , liberties , and liues ; yea , many times grieuous torments and tortures : now if our soules be not fenced with the preparation of the Gospell of Peace , what hope , yea , what possibility is there of going on , and holding out in that way ? §. 3. Of the ground of Patience . Point 3 THe Apostle himselfe in the last words of this verse sheweth how this Preparation , this fence and furniture of the soule , namely patience may be gotten , euen by the Gospell of Peace : for it is such a preparation as the Gospell of peace teacheth and worketh , whence it followeth , that the Gospel of Peace , is the onely true ground of this peece of Armour . For the better clearing of this point , I will distinctly shew , 1 What the Gospel is . 2 What Peace is here meant . 3 Why Peace is thus attributed to the Gospel . 4 How the Gospel of Peace effecteth this preparation . §. 4. Of the Gospel . GOspel , according to the proper notation of the a originall word , signifieth a good message , or glad tidings : so it is sometimes translated , as Rom. 10. 15. How beautifull are the feet of them which c bring glad tidings ? &c. The same notation may our English word Gospel admit : for spell in ancient time signified speech : Gospel then is a good speech . * The most elegant and learned languages retaine the Greeke word . The good and glad tidings which this word implieth , is , that Christ Iesus the Sonne of God , is giuen vnto the sonnes of men . An d Angel from heauen thus expounded this word ; for hauing said , e I bring you gla● tidings , he addeth , that vnto you is borne a Sauiour which is Christ the Lord. Therefore the Histories which purposely write of Christ Iesus , declaring his Diety and humanity , his conception and birth , his life and death , words and deedes , humiliation and exaltation , &c. are by an excellency and propriety termed Gospels , or to speake as the Scots doe , Euangiles , and the penne-men of them Euangelists . If it bee duely considered into what a woe-full estate man by sin had implunged himselfe , how no creature in Heauen or earth was able to succour him , what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs , it will appeare , that neuer the like glad tidings was or could be brought to man-kind then this , that Christ a Sauiour was giuen vnto them ; so that this message may well be called a Gospel or Euangile . In it is the very fulnesse of Gods fauour manifested . §. 5. Of that Peace which the Gospel causeth . THe Peace heere spoken of , is our reconciliation with God. In the beginning God made man after his owne Image , by vertue whereof , there was a sweet harmony and concord betwixt God and man ; God hauing reuealed vnto man what was his good will , pleasing and acceptable vnto him ; man being both able , and also willing to doe that which was acceptable to God. But long this Peace did not last : it was soone broken , and that wholly , and onely through mans default . For man wittingly sinned against his Creator , and thereby iustly prouoked his wrath : thus came enmity betwixt God and man. Such a breach was made by mans rebellion , that all creatures in Heauen and earth were not able to make it vp . Christ therefore , the eternall , true , naturall , proper , onely begotten Sonne of God , tooke vpon him to be a Mediator betwixt God and man. Hee satisfied his Fathers Iustice , pacified his wrath , procured his fauour towards man , whereby God was moued to offer reconciliation vnto man ; withall he gaue vnto man his sanctifiing Spirit , to breed faith in him , that thereby man might receiue and embrace this reconciliation . In this respect God is called the God of Peace ( Rom. 16. 20. ) and Christ our Peace , ( chap. 2. 14. ) Prince of Peace ( Isa . 9. 6. ) And God is said in Christ to reconcile the world vnto himselfe , ( 2 Cor. 5. 19. ) Thus through the mediation of Christ , God offering , and man accepting reconciliation , a most perfect and inuiolable peace is made betwixt them , and this is the peace here meant . As fruits of this peace there flow from it remission of sinnes , quietnesse and comfort of conscience , ioy of heart , willingnesse and ability to doe that which is pleasing vnto God , freedome from the dominion of sinne , from the power of the Diuell , from the euill of all crosses , from the sting of death , and of the graue , and from the feare and fire of Hell. §. 6. Why it is called the Gospel of Peace . THis Peace is so appropriated to the Gospel , that it is called the Gospel of Peace , and that in a double respect , First , of the matter . Secondly , of the effect . 1 The subiect matter of this glad tidings , is the forenamed Peace and reconciliation betwixt God and man. The Gospel first declared , and still continueth to publish the same : neither the Law , nor any humane writings can doe this : therefore so soone as f one Angel had declared this glad tidings , an whole troope of heauenly souldiers cryed out g Peace on earth . It was the Gospel which declared peace to h Adam , i Noah , k Abram , and the rest of the Saints in al ages , before and since Christs time . l They therefore which preach the Gospel , are said to publish Peace . 2 It is a powerfull effect of this Gospel , to worke Peace in them that heare it , and beleeue it . For m in and by the Ministery of the Gospel , the Spirit of Christ is conueyed into our hearts : in which respect it is called n the ministration of the Spirit . This Spirit first moueth vs to embrace reconciliation offered in the Gospel , and then it quieteth our conscience , and so worketh Peace therein . How admirably doth this commend vnto vs the loue of God , and of his Sonne our Sauiour ? he thought it not enough , that at first he made al in peace , though he might iustly haue reiected man for euer , as he did the Diuels , because man willingly and rebelliously broake this Peace ; yet to magnifie his mercy towards man , he spared not his Sonne , but gaue him to be our Peace , who , ( to vse the Scripture phrase ) a slue hatred , and made Peace : yea not so onely , but also gaue his Gospel , thereby making open proclamation of Peace , and inuiting men to imbrace it . Excellently is this set forth in the b parable of the Kings sonnes wedding ; if we doe as they who were inuited thereunto , how iustly doe we deserue to be depriued of this Peace ? What a blessing is it to haue the Gospel preached among vs : the Gospel of Peace , such a c Peace as passeth vnderstanding ? Is it not an heauy curse to want this Gospel ? this should be a strong motiue to stirre vp Ministers , diligently and faithfully to preach the Gospel , and to stirre vp people earnestly to giue heed and credence thereunto , euen as they tender their Peace . §. 7. Of the ground of true Patience . FRom that which hath beene deliuered of the Gospel of Peace , that maine point which we haue in hand , by necessary consequence followeth , that the onely meanes of preparing our soules patiently to beare all crosses , and constantly to goe through all troubles in our Christian course , is a right knowledge of the glad tidings of our reconciliation with God. d It was this Gospel of Peace wherewith God encouraged Abraham to come out of his owne countrey , and with a patient and prepared heart to passe ouer all these difficulties whereunto he should be brought . This was that glad tidings which the Lord brought to e Moses , to f Ioshua , to g Gedeon , and many others for that very end . I might instance this in many thousand examples , and shew how the courage and patience of the Saints , which hath beene admirable to the world , hath beene grounded on this sure foundation the Gospel of Peace . For the truth is , that all the Prophets all the Apostles , all the true Christian confessors , and Martyrs in all ages , who haue endured more then flesh and blood could possibly with patience beare , haue had their feete shod , that is , their hearts armed and prepared with assurance of their reconciliation with God : but hauing such a cloude of witnesses , I will content my selfe with naming two or three . Many and sundry were the troubles , inward and outward , by open enemies , and deceitfull friends , on Sea and land , which Saint Paul went thorow , and that with an inuincible courage and resolution : the cause of all is euident to be that h knowledge which he had of Gods loue to him , and of his reconciliation with God. On this ground of confidence he did after an holy manner insult ouer all aduerse power . i But Iob yet suffered much more , and his patience was so admirable , that the holy Ghost maketh choice of him aboue all other , as a marke to behold , and a patterne to follow . What was the ground of his patience ? surely many of those diuine speeches which he vttered to his wife and friends , euidently shew , that the knowledge of his reconciliation with God , was it which made him so confident and patient . There is yet another who farre exceeded these and all other Saints both in suffering and patient bearing , namely Christ : the assurance of his Fathers loue was the ground of his patience , as appeareth both by that k profession which he made thereof , a little before his suffering ( saying vnto his Father , Thou louedst me before the foundation of the world , ) and also by those titles which in his most bitter agony he gaue vnto God , as in the Garden ▪ l O my Father , &c. On the Crosse , m My God , my God. §. 8. Of the meanes whereby Patience is wrought . THus we see the truth of this point sufficiently proued ; that the Gospel of Peace , is the ground of Patience : now further consider how it doth prepare the soule of man to endure . This it doth by perswading mans mind , and resoluing his heart of these two principles . 1 That nothing shall hurt him . 2 That all things shall turne to his good . For the first , most sure it is that nothing can make vs miserable , but onely sinne : Sinne is the very sting of all troubles aed crosses : sinne is it which maketh them to be heauy burdens : this maketh trouble of conscience to be intollerable : death and the graue to be most terrible : the diuell which hath the power of death to bee so horrible : yea , the Law of God , and God himselfe to bee so full of dread and terrour . Let sinne be remoued , and our conscience assured thereof ; then may we , then will we comfort our selues in all troubles : for then shall we appeare before the Throne of God , as before the mercy-seat of a gracious Father , and take his Law , as a direction to teach vs how to please him . Then shall wee esteeme all crosses as corrections of the Lord for our profit , yea , as his physicke to purge out our corruptions , & as proofes of his graces in vs. Then will our conscience rest quiet and well contented : then shall we thinke of death , as of a gate to heauen , and of the graue , as of a sweet bed to rest in , till the day of the consummation of our eternall blisse in body and soule : yea , then shall wee not need to feare the diuell , because he can haue no power ouer vs , much lesse hell and the torment thereof . Therefore doth a Dauid annexe blessednesse to remission of sin : so that b vpon this ground might Christ well say to the man sicke of the palsie , Sonne , be of good comfort . This being so , the Gospel of Peace which assureth vs of our reconciliation with God , and of the remission of our sinne , assureth vs also that nothing can hurt vs , because the sting of euery thing , which is sinne , is pulled out . If the forked tongue of an adder , the poysonous teeth of a snake , the sharpe sting of a waspe be pulled out , what hurt can they doe ? For the second , by the Gospel c We know that all things worke together for good , vnto them that loue God. For the Gospel assuring vs of reconciliation with God , how can we but be assured that he tendereth vs as his children , and with a fatherly affection seeketh our good in all things which by his good prouidence he bringeth vpon vs. d The prosperity of those with whom God is reconciled is a blessing : e afflictions are for their good : so is f death and the graue : yea , I may truly say that the sins of those who are accepted of God , do turn to their good : not that sinne is any way good in it selfe , being in it selfe the greatest euill that is or can be , and the cause of all euill of punishment ; but that God through his infinite power and wisedome ( who can bring good out of euill , ●s at first he caused light to shine out of darkenesse ) doth so order it : like vnto a skilfull Apothecary , who can so order and temper ranke poison , as it shall proue very medicinable . Quest . What is that good can come from sinne ? Answ . 1 In regard of h God , whose mercy and grace is manifested and magnified in forgiuing sinne : for i Where sinne abounded , there did grace much more abound . 2 In regard of sinners , ( I meane repentant sinners , for of their sinnes I speake ) it worketh in them godly sorrow ( a sorrow not to be repented of , because of the excellent fruits thereof ▪ noted 2. Cor. 7. 10 , 11. ) It worketh also an high esteeme of Gods free grace and rich mercy , a longing desire after Christs righteousnesse , a diligent watchfulnes our our selues for the time to come , a Christian readinesse to beare with the slips and infirmities of other , with the like . These are two such grounds of Patience , as all the writings of all the men in the world cannot affoord the like ▪ It is the Gospel , and the Gospel alone , which hath made them knowne , and not onely so , but also instrumentally worketh faith in our hearts : whereby we giue credence vnto the truth of them , and with strong confidence , rest and stay our selues thereupon . §. 9. Of the false grounds of Patience . HEnce learne , that all the pretended patience of heathen men , and others which knew not this Gospel of Peace , was but a meere shadow of patience : for what were the grounds therof ? surely no much matter● as by the Gospel is reuealed , but such as mans natural● reason inuented , as these , 1 It is no part of manhood , but meere childishnesse and cowardlinesse to be impatient . 2 Sorrow , mourning , all impatiency , and the like , may much aggrauate our troubles , but can no way ease them or take them away . 3 Others are subiect to troubles : it is a common condition of mankinde . 4 There is an ineuitable necessity , or ( to vse the words and phrase ) a fatall destiny , they cannot be auoided . 5 They are not for euer to endure , but will haue an end , if by no other meanes , yet by death . These and such like may make men bold and hardy , or stupid and blockish . I may resemble them to Opium , and such like medicines which stupifie mens senses , and make them the lesse impatiently beare their paines , but they bring no true ease . The Gospell of peace breedeth not a sencelesnesse , but k such a patience as is seasoned with comfort and ioy . §. 10. Of the manner of working true Patience . AS wee desire true patience , so labour wee that it bee rightly grounded in vs. For this end wee must acquaint our selues with this Gospell of peace , and labour for true , sauing , sanctifying knowledge thereof : for the attaining whereunto , 1 The promises of God in his word are to bee obserued , especially such as concerne our reconciliation with God , and his fauour towards vs ; as a Dauid did . Without knowledge of Gods promise there can be no sound confidence : all the shew that we may seeme to make thereof will proue but meere presumption . 2 The cause of those promises is to bee well noted , which is GODS free grace and meere mercie . 3 The parties to whom they are made , are to be marked , All that shall beleeue . 4 The properties of such as beleeue , are also to be noted . Of these we shall speake on verse 16. When wee come to any that are sicke , or in any other distresse , and desire to perswade them vnto true patience ; wee must bring them to knowledge of the Gospell of peace , that they hauing assurance thereof , may bee the more quiet vnder Gods correcting hand : bring them to beleeue that their sinnes are forgiuen , and then maist thou well bid them b Be of good comfort , and patient . §. 11. Of the necessity of true Patience . Point 4 THe fourth generall point to be considered , is the necessity of this peece of Spirituall Armour . Though it be compared to legge-harnesse , which may seeme to be least necessary , yet indeed it is no whit lesse necessary then any of the rest : we know that if a man be not well fenced on his legges , he may receiue such a blow vpon them , as will cleane ouerthrow him , notwithstanding the other peeces of armour ? but if the way be rough and thorny , and the man bare-footed and bare-legged , and in that respect dareth not marche on , what benefit reapes he by the furniture of the other parts ? To let the metaphor passe ; the gift and grace it selfe which now wee speake of , Patience , is so absolutely necessary , as without it there can be no hope of attaining to victory , glory , and rest , where Christ our chiefe Captaine is . c The Apostle expresly saith , that patience is needfull : to shew that he speaketh of an absolute necessity , hee implieth that the promise ( meaning eternall life promised ) cannot bee receiued without it : for he had shewed d before , that the Saints in former times thorow faith and patience inherited the promise , and in that respect both that Apostle , and also e Saint Iames exhort Christians to follow them . §. 12. Of the troubles whereunto we are subiect . MAny troubles and crosses must bee vndergone in this World , before wee can come to enioy rest and happinesse in Heauen . Note Ioh. 16. 33. Luk. 14. 27. Acts 14. 22. 2 Tim. 3. 12. Heb. 12. 6 , 7. These places shew how rough , and full of pricks the way to Heauen is . Experience of all ages doth verifie the truth of those Scriptures : consider the Histories of Abel , Noah , Abraham , Isaack , Iacob , their posterity in Aegypt , in the Wildernesse , in Canaan ; vnder Iudges , vnder Kings , and in their captiuities : consider the liues of Christ , of the Prophets , Apostles , and other Saints ; the estate of Christs Church in the Apostles time , after their time , and euer since euen vnto these our dayes : it were infinite to reckon vp all the persecutions , troubles , afflictions , and sundry kinds of crosses which Gods people from time to time haue been brought vnto . In a word , it is as possible for sheepe to ●iue quiet among wolues without hurt , as for the Church in this world without trouble and persecution . Obiect . All ages and times haue not beene times of persecution : The Church in Solomons dayes , and vnder the reigne of many other good Kings had great peace and quiet : yea , it is written that in the Apostles times , ( which were most troublesome times ) f the Churches had rest : so in Constantines times , and in the time of other good Christian Emperours : likewise here in this Land vnder the reigne of King Edward the sixth , Queene Elizabeth , and King Iames , who now liueth . Answ . Though the Church and children of God be somewhile , for a time freed from outward publicke persecutions of the Magistrate , or from open inuasions of the enemy , yet not from all manner of troubles . Many are the troubles of the righteous , euen in the most halcion and peaceable dayes that euer were . For in the bosome of the Church ( while the Church remaineth on Earth ) there haue beene alwayes , still are , and euer will be some borne after the flesh , as well as some borne after the spirit , which being so , g persecution there will be , if not with fire and sword , banishment and imprisonment , outward torture and torment ; yet with that which goeth as neere to the heart , and pierceth thorwo the soule as deepely , namely , ignominy , reproach , disgrace , and such like h Ismaeticall persecution . In the most quiet times of the Church , i He that refraineth from euill maketh himselfe a prey . Manifold iniubies doe the true Saints receiue of their wicked neighbours ; they are disgraced and oppressed of the greater sort , reuiled and wronged of the meaner sort : if they should haue peace abroade , yet a at home , euen in their Families shall they find troubles enough , arising from their Parents , Husbands , or Wiues , Children , Seruants , Friends , Kinred , and the like . We reade of , heare and see the crosses of others : euery one feeleth his owne , and so best knoweth them . Shew me the man ( let it be he that hath seemed to himselfe and others the most happy ) that in truth can say ; his life hath beene euery way so free from all troubles and crosses , that in his owne experience he knoweth no● what they meane : If any should so say , I might mor● truly say to his face , that either hee is of a most stupid , blockish , and sencelesse disposition ; or else that plainely hee lieth . But suppose for the time , that it were possible for a man to be freed from all outward troubles , hath he none within ? Is all quiet in his soule and conscience ? Had he neuer any griefe of mind , anguish of spirit , vexation of heart , trouble of conscience ? then neuer had he any sinne , or at least neuer any sence and feeling of sinne . §. 13. Of the Authours of our troubles . THis is thus brought to passe , partly by the good guiding prouidence of God , and partly by the malice of the Diuell : God both aiming at , and also bringing forth good thereby : the Diuell aiming at euill , but crossed in his purpose . That troubles and crosses fall not on vs without God , is euident by many expresse testimonies of Scripture , as Isa 45. 7. Amo. 3. 6. Iob 1. 21. 2 Sam. 16. 11. Eze. 20. 3● . Heb. 12. 6 , 7. The good which God aimeth at , and effecteth by those troubles he inflicteth on his children , is manifold : as , 1 b The preuenting of some great mischiefe and euill 2 c The purging out of some festering poysonsome sinne . 3 d The vpholding and keeping vs safe and stedfast in the right way . 4 e The proofe and triall of such gifts and graces as he hath bestowed on his children . That the Diuell also hath his hand in afflicting Gods children , is cleare by these ( among many other ) Scriptures , Iob 1. 9. 10. & 2. 5. 1 Chro 21. 1. Zac. 3. 1. Luk. 22. 31. 2 Cor. 12. 7. Re●el . 2. 10. That which the Diuell aimeth at herein , is to f discourage vs , and to turne vs out of the right way , g to hinder the progresse of the Gospell , and in a word h to deuoure vs. The Diuell well knoweth how weake and feeble our nature is , how soone our flesh is quailed , how irkesome troubles are to vs by nature : this way therefore hee laboureth by all the meanes he can , secretly and openly , by himselfe , and instruments to annoy vs. §. 14. Of the necessity of Patience . THe point then being so cleare , that of necessity many troubles must be passed thorow , before wee come to our heauenly rest , it necessarily followeth , that of necessity we must be shod and fenced with patience . The want of this grace hath beene the cause that many , who for a while haue made an hot onset in the Christian battell , at length ( when they felt the hard and rough way wherein they marched , and when they found themselues galled and pricked with the troubles which they haue met withall ) haue fallen away , and refused to goe on any further in their Christian course : i as they which forsooke Saint Paul. §. 15. Of the benefit of Patience . AS this grace is necessary , so also is the benefit thereof exceeding great : for if we be well shod therewith , no trouble will dismay vs , or hinder vs in our Christian course : it maketh such burdens as seeme very heauy to flesh and blood , to be but light and easie to be borne ; and such things tollerable , which naturall men thinke intollerable , and vnsupportable ; yea , it keepeth vs from being foiled and ouercome . k This made Iob passe ouer such grieuous assaults as neuer any , that we reade of , euer endured the like . When the holy Ghost speaketh of the victory which the Sainis haue gotten , he saith ; a Here is the patience of the Saints , implying , that thorow their patience they ouercame all their troubles . §. 16 : Of the perfect worke of Patience . Point 5 V THe counsell therefore of Saint Iames ( Chap. 1. verse 5. ) is worthy to be noted ; it is this , Let patience haue her perfect worke . The worke of patience is said to be perfect in respect , First , of the condition . Secondly of the extent . Thirdly of the continuance . 1 For the condition it must be true , hearty and sound , not fained and counterfeit . As integrity and vprightnesse is a kinde of perfection in all Christian graces , so also in patience . 2 For the extent it must reach to all manner of crosses , heauy and light , inward and outward , home and abroad , whether they come from the Diuell , or any of his wicked instruments ; or from God himselfe , and his owne hand , of what kinde , quality , quantity soeuer they be : in this respect , said the Apostle ; d We approue our selues in much patience . 3 For the continuance , it must endure vnto the end , so much doth the e notation of the word , which the Apostle vseth , imply . To the end I say , not onely of that present affliction which lieth vpon vs , but also to the end of our life : so as wee must both patiently beare the present , and also prepare our selues for future crosses . In this respect Christ ●aith ; f Hee that hath patience to the end shall be saued . Among other Saints , Iobs patience had her perfect wo●ke in all these respects : Had it not beene vpright and sound , he could not haue so stood against his friends , who suspecting his vprightnesse , thorowly sifted him . The many trials whereunto he was brought , and his patient enduring all ( for hee was ouercome by none ) manifesteth the extent of his patience : neuer any ( Christ excepted ) endured more , neuer any ( the same excepted ) more patiently endured all . The History it selfe , g his owne testimony , and h Gods also , and the i witnesse of his Apostle , doe all verifie the continuance of his patience to the end . §. 17. Of the kinds of crosses . THat wee may the better apply this Apostolicall direction , as before in generall wee shewed the necessity of patience , so here in particular we will shew how necessary it is that patience haue this perfect worke . This will appeare by the kinds of crosses whereunto we are subiect . 1 They are not scar-crowes , troubles in shew and appearance onely , but such as pierce both body and soule , and make the stourest to stoupe and shrinke . Therefore counterfeite patience will stand vs in no steed . 2 The number of trials whereunto wee shall bee brought , is vncertaine : one calamity vpon another ( as waues ) may fall vpon vs : k that which is written of Iob , how one messenger followed another , all bringing dolefull newes , sheweth what may befall any of vs. Now suppose wee should as patiently beare some , as Iob , but yet taint vnder the burden of others ; where is the benefit of that former patience ? Some that haue endured imprisonment , banishment , and such like trials , yea who haue beene ready to endure sword and fire in time of persecution , haue beene discouraged and turned out of their good course by reproch , and disgrace , in time of peace : other that can patiently passe ouer publicke troubles , are so disquieted with priuate losses , and crosses at home in their families , that they are made vnfit to performe any Christian duty to God , or man. Other that can well endure paine of body , sickenesse and such like crosses , cannot beare vexation of mind , or disturbance of their passion . 3 It is also vncertaine how long we shall be subiect to tryals , because the continuance of our life is vncertaine . This world is the field of the Lords battell , so long as we are in the field , the enemies will assault vs : now to yeeld before the battell be ended , is worse then neuer to haue endured any at all : the glory of all our former patience is not onely lost , but also turned into shame and ignominy , and l God prouoked vtterly to giue vs ouer . This last point is the rather to be regarded , because most faile therin : for many can endure an heauy burden , and a sore brunt for a while , but if long it lie vpon them , then they faint . This was it wherin the Hebrewes failed , a for the redressing wherof , the Apostle is very earnest . §. 18. Of too light regard of Crosses . TWo extreames ( whereunto we are very prone to runne , the Preacher , and which much hinder this perfect work of patience ) are noted by b and by c the A●postle : one is , too light regard , the other is , too great feare of such crosses as God layeth on men : for some despise them , as matters not much to be regarded ( so much the notation of the originall d words imply : ) other faint and sinke vnder the burthen of them , as if they were vnsupportable , not to be endured ( so much also the notation of the c other originall words imply : ) They looke not to God who smiteth : these fixe their eyes too fast vpon his Iustice and wrath . It is commonly stupidity of mind , or stubbornesse of will , that maketh men fall into the former . They , who are by nature stupide and blockish , haue not a spirituall sence of crosses , but are like to men dead drunke , ( Pro. 23. 33. ) they endure many troubles , but receiue no good by any trouble . Such were those Israelites of whom h Ieremiah complaineth : and i Pharaoh was such an one . They who are of a stubborne disposition , despise Gods corrections , as k the foole whose foolishnesse will not depart from him , though thou shouldest bray him in a morter , &c. Such were those Israelites of whom l Isaiah complaineth : and m Ahaz was such an one ▪ These are two dangerous rockes , at which many suffer shipwracke : two such stumbling blockes , as cause many to fall , and pitch into hell . Yet n many count the first of these , ( namely , so to stand out all crosses , as not to be moued therewith ) a vertue : answerable to this heathenish opinion is the practise of many , who professe themselues to be Christians . Let publike iudgements fall on the land where they liue , as famine , plague , sword , &c. or on cities and townes in that land , as inundations of waters , fires , sicknesses , &c. or on their owne houses , their wiues , and children : are little moued , no though it fal vpon their owne pates . If they may be freed from them , or deliuered out of them , they thinke it well : if not , they thinke it destiny , they must beare it , and so like beasts , or rather like blockes lye vnder their burthen : thus many lye on their death beds , without remorse , like o Naball , whose heart dyed within him , and he was like a stone . §. 19. Of despising Gods corrections . THe other sort , that through a rebellious will , despise Gods corrections , are the worser sort : they prouoke God to shew himselfe a God of vengeance , euen a consuming fire : for p With the froward , he will shew himselfe froward . Reade what God threatneth , ( Leu 26. 18 , 21 , 24 , 28. ) and how he executed those threats ( Amo. 4. 6. &c. ) That in these our dayes , men carry themselues stoutly against God , is too euident , both by Gods dealings and mens . For God is very mercifull , slow to anger . What is the cause then that he hath of late sent so may iudgements one after another vnto this land ? wee may truely say with Ieremiah vnto God , q We haue sinned and rebelled , therefore thou hast not spared . For man , who is bettered by the Lords correcting hand ? what sinne is left ? oh beloued , let vs take heed we prouoke not God to lay his tod aside , and to take vp a staffe , or if that make vs not stoop , to vnsheath his sword , and cleane cut vs off , §. 20. Of fainting vnder the Crosse . THis extreame the wickeder sortfall into , into the other fall the weaker sort , but the better , yea many the deare Saints of God. r Dauid seemeth , by his owne confession , to haue fainted in his mourning : for such is the feeblenesse of our nature , such our forgetfulnesse of Gods power and promises , that we oft let go from vs those stayes and props , which the Lord hath afforded vnto vs , to vphold . The Apostle implyeth , that euen Gods children , without great watchfulnesse , and continuall obseruation , are very ready to waxe faint . Experience , as of all other times , so of ours also , doth verifie as much . For how is it that there should be such slackenesse in many , who haue beene heeretofore very forward & zealous , and that mens after proceedings should bee so vnlike to their former good beginnings , but that they faint by reason of that hard way , and those manifold troubles , by which wee must passe vnto heauen ? Great is the danger and damage of this fainting : it makes men weary of well doing , it causeth them to repent of the good which is done , and to turne backe into an easier course ( as they suppose ) and so to lose all the glory of that good which hath beene done : yea , it oft causeth fearefull doubting , and despaire , and so maketh all the help which the Scripture affordeth to be in vaine . §. 21. Directions to keepe men from despising the Crosse . VVE ought therfore to be watchfull against both these extreames , that we fall not into the former , obserue these few directions . 1 In all afflictions looke ( as a Dauid did ) vnto him who smiteth , and know that they come not by chance , but by Gods wise disposing prouidence : and that purposely to breed in vs true remorse . Know also that the Lord can adde crosse vnto crosse , till he pull downe our stout stomacks , or breake our proud backes , and bring vs to vtter confusion . Yea , know that his wrath is as his greatnesse , infinite , vnsupportable : on whomsoeuer it lighteth , it crusheth him down to hell : so that though a man might thinke he could beare all outward crosses , yet Gods wrath can presse him much more heauily . 2 Take notice of the iudgements which other men by despising the Lord , bring vpon themselues : this may worke vpon thine hard heart . It is an especiall point of wisedome to be warned by other mens harmes . This was the wisedome of the third captaine which was sent to Eliah . Note the issue . 3 Make vse of the least crosses , and begin speedily to humble thy selfe . If thy heart begin to be touched , suffer it not presently to be hardned againe , but more and more humble thy selfe . Thus will the Lord repent of the iudgment he intended , and turne from his wrath , as he did in the time of Hezekiah . §. 22. Directions to keepe men from fainting . THat we fall not into the latter extreme , obserue these directions . 1 Cast not both eyes on our selues , and our owne weaknesse , and the weight of the crosses that lie vpon vs , but lift vp one vnto God , & vnto his goodnes● and consider how ready he is to succour in all time of need . 2 Call to mind his manifold promises : both those which respect his gracious assistance of vs in the tryall , and his mighty deliuerance of vs out of it . 3 Remember examples of former times , how he neuer oppressed thē that patiently endured his corrections . These two extreames are directly contrary to the two branches of this verse , namely to the preparation heere spoken of , and to the ground thereof , the Gospel of Peace . If we be prepared , we shall not despise Gods corrections : if prepared by the Gospel of Peace , we shall neuer faint : that will vphold vs , or nothing . §. 23. Answer to Satans suggestion against the need of patience . THe last point remaining to be handled , is , to discouer the cunning deuices of the diuell , whereby the laboreth to keepe vs vnfurnished and vnprepared against troubles : they are many ; I will discouer onely foure of the principall , by which all the rest may be discerned . Two of these foure are against the furniture it selfe : the other two against the ground thereof , The Gospel of Peace . Against the furniture he suggesteth , 1 That there is no need of it . 2 That if there should be need of it , yet it would stand a man in no steed . The first he suggesteth before troubles come , to make them feare none , but be carelesse . The second when they are come , to make them despaire and sinke vnder the burden . First therefore to this effect he obiecteth . Suggestion 1. If ye be Gods children , what needeth such adoe about preparation ? Doe you thinke that God will not more tender and respect his then to suffer them to fall into trobles ? you may well enough be secure and feare nothing . Thus the diuell tempteth many in their peace and prosperity : it appeareth that a Dauid was in this manner assaulted . Answ . Experience of all men in all ages doth sufficiently confute the substance of this suggestion , and plainly discouer the falsehood of it ( as b I shewed before . ) Dauid , who was a while beguiled with this vaine conceit , quickly found out by wofull experience the deceit of it , and thereupon saith vnto God , c Thou didst hide thy face , and I was troubled . It is very likely that then the Diuell beguiled him when his d kingdome was fully established , & he had rest from all his enemies : obserue the history of his troubles , which came vpon him after that , and ye shal find it to be a very vaine and false conceit . As for the ground whereupon the suggestion is built , namely the good respect which God beareth to his children , know , that God is euen thereby moued to lay many crosses vpon them : for as he is a louing Father , so he is a wise God : in wisdome he seeth that it is needfull his children should be corrected : his very e loue therefore moueth him to correct them . That we may oppose godly wisedome against the wicked policy of our enemy , let vs haue this furniture in a readines , euen in the time of our greatest peace and prosperity , and so prepare our selues against trouble . To prepare for troubles in time of prosperity before they come , is an especiall meanes to make vs well beare them in time of aduersity when they come . We know that death is most fearefull and terrible to them that least looke for it : so are all afflictions whatsoeuer . §. 24. Answer to Satans suggestion against the benefit of Patience . Suggest . 2. ALl the patience in the world can neither preuent , nor remoue the least crosse that falleth on man. In what steed then wil this furniture stand him ? Answ . Though it were granted that patience could neither preuent , nor remoue any crosse , yet will it stand vs in very great steed . For ( to follow the metaphor ) we know that though shooes and greaues make not the way plaine without stones , stubs and thornes ; yet they make a man better able to treade on them , and passe thorow , or ouer them , and keepe his legs or feet from being galled or pricked . So patience enableth vs well to beare al● troubles , and with some quietnesse to passe them ouer , and it keepeth the soule from being pierced : Yea , it maketh great and heauy burdens seeme much lighter then otherwise they would . f The heathen who were guided onely by the light of nature , obserued thus much . I haue my selfe obserued two seuerall persons lying vnder the same crosse . What could make such a difference , but this preparation of the Gospel of peace ? g The spirit of a man will sustaine his infirmity , but a wounded spirit who can beare ? Further I adde , that this preparation doth preuent and remoue many sore troubles ; as anguish of soule , vexation of spirit , disquietnesse of mind , distemper in affections , with the like : which though they oft rise from outward crosses , yet they oft proue more heauy burdens then those same from whence they did arise . For example , a couetous man hauing a small losse which he might well beare , if he were shod with this furniture , by his disquietnesse of mind , and impaciency for that losse bringeth a much heauier crosse vpon him . So in sicken●sse , in outward disgrace banishment , imprisonment , &c. the anguish of soule which proceedeth from an impatient heart , often times proueth to be the greatest crosse . So the feare of troubles is oft worse the trouble it selfe : and fretting against the malice of an enemy doth a man more hurt then the enemy himselfe can . Now this furniture of the soule may both preuent , and also remoue these great and greeuous crosses , as anguish of mind and spirit , needlesse feares , fretfulnesse , enuy , murmuring , with the like . §. 25. Answer to Satans suggestion against Gods loue in corecting . AGainst the ground of this preparation , which is the Gospell of Peace , Satan obiecteth one while that there is no reason to relie on it : another while , that it procureth more troubles to them that rest on it . Suggest . 3. Troubles are fruits of Gods wrath : to conceit any peace with God while troubles lie on vs , is to call darkenesse light , and hatred loue . To build patience on assurance of reconciliation with God , is to cast anchor vppon quicke-sands , or in a bottomelesse Sea. A man may better hope for life when the tokens of the plague appeare vpon his skinne , then hope for reconciliation with God , while troubles , the tokens of Gods wrath , lie vpon him . The assaults of Iobs wife and friends tended much to this purpose . Answer . The ground of this suggestion being applied to the Saints , is directly false , and contrary to the current of the Scripture , which oft testifieth that a whom the Lord loueth he chasteneth . The ends which God aimeth at in correcting his children , and the fruits which answerably issue from thence ( whereof we haue heard b before ) euidently demonstrate , that the troubles of the righteous are no fruits of Gods wrath , but rather of his loue . Yet a wonder it is to see how many are deceiued with this diabolicall suggestion ; and they not onely profane and wicked men , but euen deare Saints of God , while the crosse lieth vpon them , as c Dauid . The reason is , because at that time Sence worketh more then Faith. Wherefore for the auoiding of this assault , we must let faith haue the predominancy and highest rule in vs , euen aboue reason and sence : we must d walke by faith , and not by sight . Faith resteth on Gods word , and beleeueth what it saith , though sence contradict it neuer so much . Now the word of God affirming that God correcteth whom hee loueth ; if faith beare sway in vs , it will perswade vs that in our greatest troubles God loueth vs , and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith , let vs oft meditate of e the consolations of the Scripture . §. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth . Suggest . THe Diuell to shew that he careth not which way he preuaileth , so he preuaile any way , hath a contrary fetch . Hee will grant indeed that God scourgeth euery sonne whom he loueth ; but with all addeth , that the more God loueth any , ●he more troubles he bringeth vpon them ; and therefore inferreth , that the Gospell of peace is so farre from being a meanes to defend vs from trouble , that it is the cause of much trouble ; and therefore the best way to be free from trouble , is to bee without the Gospell of peace . Thus was f Dauid tempted : yea , thus were the g Israelites hearts hardened against God in Iere●●ahs time . Answ . It is false that the more God loueth any , the more he scourgeth them : For as Gods wisdome moueth him to correct his children , so his loue moueth him to moderate his correction . Besides , the inference , that therfore reconciliation with God is no good remedy against troubles , is vnsound and absurd : for , assurance of our reconciliation with God , sweetneth all troubles . But for a more full answere to this suggestion , note these foure points concerning the benefit of our peace with God in the case of afflictions . 1 ▪ That it keepeth many iudgements from vs which fall vpon the wicked : yea , which otherwise would fall on vs. 2 ▪ That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all . 4. That by reason thereof we shall be deliuered and freed from all . These 4 cōfortable points I wil distinctly proue , because by them al the euil suggestiōs of Satan may be answered . 1 For the first , obserue the threatnings in Gods word , and ye shall find them made against such as a hate God , and are hated of him . Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked , but his blessings promised to the righteous : reade the 91 Psal . where Dauid expresly confirmeth this point , and sheweth how they which trust vnder the shadow of the Almighty , and so haue peace with him , are deliuered from many troubles . Note the Histories of the Iewes vnderidolatrous and wicked Kings , and vnder religious and good Kings ; God being forsaken by them , brought many calamities vpon them : but being loued of these , deliuered them from many which their enemies intended against them : Yea , when generall iudgements were brought vppon the Land , c God sent forth one to marke those whom hee loued , that they might bee spared in the iudgement . The reason is cleare : for it is sinne which causeth the most grieuous iudgements : Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed , and to moue vs to forsake our sinnes , and to seeke to please him , it must needs be a meanes to keepe vs from many iudgements , which otherwise would fall vpon vs. Besides , it keepeth vs from a reprobate sence , ( whereunto the d heathen were giuen , and the e Iewes after they had lost their peace with God : ) from despaire , whereunto f Iudas fell ; and from hell fire , which g shall torment wicked men . These of all are the most wofull iudgements , and from these doth the Gospell of peace wholy free men . Here note what an egregious point of folly it is to feare to please God , for feare of troubles ; as if a man should feare to put on shooes , left his shooes should cause stones to lie in his way : yet many feare to be at peace with God , because it maketh men to hate , reuile , reproach , scorne , wrong , and persecute them : not considering that Gods wrath is infinitely greater then mans . Are they not like the fish that leapeth out of the warme water , into the flaming fire ? Or rather like selfe-murtherers , who to free themselues from some momentany anguish in this world , cast themselues into hell torments , which is endlesse , and easelesse ? §. 28. Of the nature of the Saints affliction . 2 FOr the second ; the afflictions which befall the righteous , are called chastisements , and corrections , euen such as tender Parents lay vpon their deare children ; to shew that the nature of them is altered , the sting is pulled out , the curse is remoued ; so that although the originall ground of all afflictions was sinne , and they first i●vengeance executed for sinne , yet now inflicted on th● Saints , they are not vindict●ue for reuenge , but rathe● medicinable for Physicke : for Christ hath paid the ful● price and ransome for all our sinnes , he hath endured the full punishment for them , and left nothing to be by way of expiation endured of vs. Obiect . h The Saints are punished for sinne , as Dauid . Answer . True it is that God taketh occasion from sinne , to punish his children , but not in vengeance for the sinne committed which is past , but for a warning to make them the more carefull and watchfull ouer themselues for the time to come . And herein lieth a maine difference betwixt the punishment of a Iudge and a Father : a Iudge respecteth the fact past ; if it be against the Law , though the delinquent partie be neuer so penitent , and though there bee neuer so great hope of his amendment , yet hee denounceth the sentence of Law against the Malefactor : but if a father be verily perswaded that his child will neuer commit the like trespasse againe , which he hath committed , assuredly hee would remit the punishment : but when hee correcteth , it is to preuent the like in the time to come . God carrieth himselfe as a Iudge to the wicked , but as a Father to the Saints : his corrections are for their instruction , not for their destruction . As a God aimeth at his childrens good and profit in correcting them , so also hee giueth them a sweete taste of the good they receiue thereby , which maketh them b acknowledge as much , and he thankefull for it ; and so carry themselues towards God , as a good patient towards his Physitian , who hath prescribed bitter pils vnto him : for the time he digests them willingly , and after he hath felt a kindly worke of them , he thanketh them . §. 29. Of Gods assisting his children in affliction . 3 FOr the third , c many faithfull promises hath God made to stand by his children , to be with them , and assist them in their seuerall afflictions , and neuer to forsake them . Hence is it that the Saints , to the great admiration of others , haue patiently endured such crosses , as many haue thought they would haue beene vtterly pressed downe with the heauy burden of them , euen as the Barbarians looked when Paul should haue fallen downe dead . §. 30. Of Gods deliuering his Children out of all afflictions . 4 For the last , d many faithfull promises hath God likewise made to deliuer his Children out of all their troubles . Saint Iames setteth before vs the issue of Iobs triall , as an euidence of this point , ( saying , Yee haue seene the end of the Lord ; and withall hee rendreth a good reason thereof , The Lord is very pittifull and mercifull , ( Iam. 5. 11. ) Obiect . Some lie all their life time vnder the crosse . Answ . Yet at the end of life , by death shall they be deliuered ; in which respect the diuine Oracle pronounceth them Blessed that die in the Lord , for they rest from the● labours . Obiect . So are the wicked deliuered by death . Answ . Nothing so : they fall from one misery to another , from a lighter to a greater , from an earthly , to an hellish woe : so that herein lieth a maine difference , betwix● the death of the wicked , and of the Saints . Death thrusteth the wicked from temporall troubles into eternall to●ments : but it deliuereth the Saints from all trouble , and bringeth them to euerlasting glory : their misery shall soone haue an end , their felicity shall neuer haue end . Thus then wee see patience grounded vpon the Gospell of peace , to bee much profitable euery manner of way . THE SIXTH PART . The shield of Faith. Ephes . 6. 16. Aboue all , taking the shield of Faith , wherewith yee shall bee able to quench all the fiery darts of the wicked . §. 1. Of the Apostles manner of pressing the point of Faith. THe fourth peece of Spirituall Armour is more largely set forth , and more forcibly vrged then any of the rest . For the Apostle contenteth not himselfe with a bare exhortation , to stir vs vp to vse it , but with weighty reasons presseth his exhortation , and that on both sides , before and behind : Before , comparatiuely , preferring it to all other graces ( aboue all . ) Behind , simply , declaring the vertue and efficacy of it , ( whereby yee shall bee able to quench , &c. ) By the first he maketh way to his exhortation ; by the last he knocketh it downe fast , euen to the head , as we speake . §. 2. Of vrging matters of moment : HEre by the way wee may learne a good instruction both for Ministers and people . For Ministers , that they obserue what points bee of greatest weight and by some speciall item and memento , to raise vp their peoples attention thereunto , yea , and with some speciall euidence of reason and argument to inforce the same . Thus because the obseruation of the fourth Commandement , is an especiall meanes to bring men to keepe all the other Commandements , the Lord prefixed a memento ( Remember the Sabbath day ) and withall vseth many strong reasons , the more to stirre vs vp to keepe it . Thus is an expectation wrought in the hearers , of some point of moment ; which will be an especiall meanes to moue them the better to obserue it , and to ponder it . §. 3. Of giuing heed to weighty matters . For people , that when they obserue any one point aboue other to be vrged & pressed , they giue the more diligent heed thereto : d for if euery duty laide downe in Gods word be stedfast , that is , firme , sure , and inuiolable ; so as the transgressors thereof shall reape a iust recompence of reward , how shal they escape who neglect those maine and principall duties , which aboue others are most earnestly vrged ? Let that therefore which is most pressed by the Spirit and Ministers of God , be best regarded by the people of God. Obiect . This especiall heed of one point will make men carelesse of other . Answ . Nothing lesse : for the end thereof is not to make vs slothfull in any point , but to quicken vs vp , and make vs extraordinarily carefull in that which is so vrged . Suppose a master send his seruant of a message , and giue him many things in charge to do , but giueth him an especiall item for one , and vseth many reasons to make him carefull of it , doth he giue his seruant any occasion to neglect the other ? or wil a good seruant take any occasion from thence , to neglect them ? Such collections are made onely by mans sloathfull flesh ; they which gather them , abuse the wisdom & care of God to help our weaknes ; they who are guided by Gods Spirit , will be otherwise minded , knowing that an extraordinary vrging of one point , is to make vs extraordinarily carefull of that , but carelesse and negligent of none . §. 4. The Resolution of the Text. TWo points are to be noted in this verse . First , the transition , whereby the Apostle passeth from other points to this . Secondly , his exhortation vnto the grace heere mentioned . In his exhortation note 1 The matter thereof . 2 The motiue thereto : That layeth downe a duty to be performed ( Take the shield of Faith. ) This declareth the benefit of performing that duty in the last words , that ye may be able to quench , &c. In the duty obserue , the action required , ( take , ) and the obiect thereof : which is both plainly expressed ( Faith ) and also illustrated by a metaphor ( shield . ) The motiue declareth the power , vertue and efficacy of Faith ; which is , to quench all the fiery darts of the wicked . Touching this grace thus set downe , I will deliuer these points . First in generall by way of preface and preparation , I will first shew how excellent a grace it is : and then more particularly and distinctly declare , 2 What Faith is . 3 How fitly it is resembled to a shield . 4 How it is wrought . 5 How it must be proued . 6 How it may be preserued . 7 How it is to be vsed . 8 What it is the benefit , and power of it . 9 What are the wiles of the diuell to keepe vs from it , and how they may be auoided . §. 5. Of the preheminency of Faith aboue other graces . I. THe excellency , yea and necessity also of Faith is implyed in this translation ( aboue all . ) The a originall phrase is diuersly translated , as thus b in all , as if he had saide , in all things whatsoeuer yee doe , vse the shield of Faith : and thus , to all , as if he had said , to all other graces , adde this : and thus d moreouer , or especially , or ( as we translate it ) f aboue all . All these in effect imply one and the same thing , onely this latter is somewhat more emphaticall , and as proper as any of the rest . This is somewhat like to g that Hebrew phrase , which Solomon vseth , Keep thine heart aboue all keepings , implying thereby , that the heart of all other parts is most narrowly to be watched ouer , most carefully and diligently to be looked vnto , so is Faith aboue all to be regarded . Quest . Is Faith simply more excellent and necessary , then other sauing graces ? Answer . All sauing graces are in their kind very excellent and necessary , as hath before bene shewed of verity , righteousnesse and patience : neither can a Christian wel spare , and be without any of them : for they are as seuerall linkes of one chaine , whereby a Christian is held out of hell ; if but one linke breake , the chaine is broken , and downe falleth he that was held thereby : yet some linkes in a chaine may be put to greatest stresse , and so be of greatest vse . Faith serues to beare the greatest brunts , and in that respect may be counted most excellent , and most necessary ; euen as the shield of all other parts of armour is the most needfull , as we shall after heare . §. 6. Of pressing the doctrine of Faith. THe Apostle vseth this phrase ( aboue all ) in the beginning of his exhortation , to set an edge vpon it , and to make it the sharper , that so it may pierce the deeper into vs : as if a captaine should giue diuers directions to his souldiers , to instruct them to arme , and fence themselues , and among those seuerall directions , set some speciall item on one of them , and say , Aboue all remember this , would not this item make him the more to regard it ? As h where the Apostle saith , Doe good to all , especially to them who are of the houshold of Faith : doth it not make a Christian so much the more to be moued with compassion , when hee seeth any of the faithfull stand in need of his helpe ? Hence then I obserue that , Among , and aboue other po●nts and principles of Christian Religion , and mysteries of godlinesse the doctrine of Faith is especially to be opened and vrged by Gods Ministers , and to bee learned and obserued by Gods people . What point thorowout the whole Scripture is more vrged ? all the rites and types of the Law , set forth the doctrine of faith , b Moses , and the c Prophets preached it , so did the d fore-runner of Christ , e Christ himselfe , and his f Apostles . For some especiall instances of this point , reade and obserue g Christs conference with Nicodemus , and Pauls Epistles to Rom. and Gal. No other doctrine more setteth forth the glory of God , and more maketh to the good of his Church & children . §. 7. Of the honour which Faith doth vnto God. GOd is then honoured , when he is acknowledged to be as he is , namely , most holy , wise , true , powerfull , mercifull , iust , &c. But the beleeuer , and the beleeuer onely so acknowledgeth him . 1 For God holinesse , how approacheth the beleeuer before God ? surely in an vtter ab●egation of himselfe , and in the mediation of Christ Iesus : for well he knoweth , that himselfe is all ouer defiled with sinne , and that Iesus Christ the Iust , is an aduocate with the Father , who by his blood purgeth vs from our sinnes , and with his righteousnesse couereth vs. This manner of appearing before God , sheweth , that the beleeuer acknowledgeth God to be so perfectly holy , as he cannot endure the sight of any vncleane thing . 2 For Gods wisedome : who are they that subiect themselues to God in all estates of prosperity and aduersity ? Beleeuers onely . Why then ? their faith perswadeth them that God is wisest , and best knoweth what estate is fittest for them , and so euen against their owne sence and naturall reason , faith maketh them wholly resigne themselues to Gods wise prouidence , and in that respect to be thankefull in all things . 3 For Gods truth : he that beleeueth , h hath sealed that God is true : for what maketh men beleeue , but that they iudge him who hath promised that which they beleeue , to be faithfull and true ? Faith then is an acknowledgement , and a confirmation of Gods truth , which is an high honour giuen to God , for God maketh great reckoning and account of his truth . 4 For Gods power : many of the promises which God maketh to his children , are of things which seeme impossible : yet faith giueth assent thereunto , and thereby testifieth that God is Almighty , that nothing is impossible to him . Thus i Abram by his faith did magnifie Gods power , and so did k Iehosaphat also . 5 For Gods mercy : that is the especiall and most proper obiect of Faith. If the poore sinner were not perswaded that God were rich , yea euen infinitely rich in mercy , he could neuer beleeue the pardon of his sinnes : faith then is it which aboue all commendeth Gods mercy . 6 For Gods Iustice : what maketh beleeuers so strongly trust vnto , and wholly rely vpon the sacrifice of Christ ? Because on the one side they beleeue God to be so perfectly iust , that without expiation and satisfaction for sin , there can be no hope of mercy : and on the other side , the sacrifice of Christ being of such infinite value , as to make full satisfaction to Gods Iustice , they beleeue that God will not exact that of them , for which Christ hath satisfied , but will manifest fauour to them , because Christ hath purchased fauour for them . These are points of Iustice , to require satisfaction , to remit that for which satisfaction is made , to bestow that which is merited and purchased . But Faith acknowledgeth all these , and so commendeth Gods Iustice ; for it hath respect to Gods Iustice , as well as to his mercy . Obiect . Sinners ( repentant and beleeuing sinners ) vse to appeale from the barre of Gods Iustice , to his mercy-seate : what respect then hath Faith to Gods Iustice ? Answer . In regard of themselues , and their owne manifold pollutions and imperfections , euen in their best workes , they dare not stand to the tryall of Gods Iustice , but cry for mercy and pardon : but yet in confidence of the All-sufficient sacrifice of Christ Iesus , they may appeale to Gods Iustice : for God is not vniust to require a debt that is paid . In these and other like respects , it is said of l Abrah●● , That he was strengthened in the Faith , and gaue glory to God. So doth euery beleeuer in some measure : the stronger faith is , the more glory is giuen to God. But on the contrary , no sinne is more dishonourable to God then infidelity : for that which is said of one particular , m He that beleeueth not , maketh God a lyar , may be applyed to the rest , he maketh God vnwise , impotent , mercilesse , vniust , &c. §. 8. Of the good which Faith bringeth vnto man. IN regard of mans good , Faith of all other graces is the most necessary , profitable , and comfortable . It is the first of all sauing graces wrought in the soule of a Christian , as the heart is the first member framed in the body . Yea , it is a mother-grace , which breedeth and bringeth forth other graces , as the heart being quickned , sendeth forth life into all the other parts . That it is the first , is euident : for Christ is that fountaine in whom all fulnesse dwelleth , ( Col. 1. 19. ) of whose fulnesse al● receiue , ( Ioh. 1. 16. ) without whom we can doe nothing , ( Ioh. 15. 5. ) Now it is Faith whereby wee touch Christ : By Faith , Christ dwelleth in our hearts , ( Ephes . 3. 17. ) The spirituall life which we liue , we liue by Faith in the Sonne of God , ( Gal. 2. 20. ) therefore till by Faith we be ingraffed into Christ , no true , sauing grace can be in a man. Without Faith , it is impossible to please God , ( Heb. 11. 1. ) That also it is a mother grace is cleare , for from Faith springeth repentance , loue , new obedience , &c. Repentance is a change of the heart , as the g notation of the Greeke word implyeth . Now what is it that changeth the heart of a sinner ? Is it not the apprehension of Gods infinite loue and rich mercy ? a perswasion that a mans sinnes are pardoned ? The apprehension of Gods wrath , and feare of hell fire , may worke some sorrow for sinne committed ; yea also it may restraine a man from committing many sinnes , at least for a time : but that which altereth the naturall disposition of the heart , which changeth and reformeth it , is Faith in the remission of sinne : h By Faith God purifieth the hearts of men . True Christian loue also is a reflection of Gods loue to man : till a man feele Gods loue to warme his heart , and to set it on fire , he can loue neither God nor man. He that loueth his brother aright , must loue him in and for the Lord , and so must loue God before : but it is not possible for any to loue God , except he beleeue that God loueth him . Can a peece of yron giue heat and burne , except it be first heated by the fire ? But our hearts are naturally more destitute of loue to God , then any yron of heat : they must therefore be set on fire by Gods loue , and a sweet apprehension thereof , before they can loue God : h We loue God , because he loued vs first : It is i Faith which worketh by loue . Thus I might further shew how all other sanctifying graces spring from Faith. But what followeth from thence ? surely this , that if any sanctifying and sauing grace be needfull , then is Faith especially , which is the Mother of all ; without it , no grace at all , no life at all : for the iust shall liue by his Faith , ( Hab. 2. 4. ) From faith commeth the spirituall life of a Christian in this world . ( Gal. 2. 20. ) and eternall life in the world to come ( Ioh. 3. 16 , &c. ) Yea , no benefit from Christ without Faith : though Christ n receiued the spirit without measure , and o it pleased the Father that in him should all fulnesse dwel : yet to such as haue no faith , he is as p a deepe well , out of which no water of life can be had . But when a man hath faith , what is the profit and benefit thereof ? Much euery way . q By faith Christ dwelleth in our hearts , and so we are vnited to him . r By Faith wee liue : by Faith we are ſ reconciled , t iustified , u sanctified , * saued . It were infinite to reckon vp all the benefits of Faith. In regard of profit and benefit to ourselues , it far surpasseth all other graces . By other graces , as loue , mercy , kindnesse , wisedome , and the like , we may be profitable to others : but Faith is it which draweth and bringeth in to our selues , bodies and soules , all the profit . It is also a grace of admirable comfort : this is it which bringeth x peace of conscience , y That peace of God which passeth all vnderstanding : this vpholdeth in all troubles , and that many times aboue and against sence and reason . All comfort without Faith is in vaine : when all other comforts faile , then may faith vphold vs. Thus faith vpheld z Iob , a Dauid , b Iehosaphat . When other graces , and the testimony of our conscience faile , Faith may support vs : for the conscience hath respect to the man himselfe , to his disposition and carriage , which is subiect to many temptations , and many alterations : but Faith hath respect to GOD and his promises , to Christ and his sacrifice , which are props , or rather rockes that neuer faile . In this respect is Faith fitly compared to a shield : for as a souldier who hath a good shield , and is able well to vse it , will not vtterly be discouraged , but stand out in the battell , though his head-peece bee crackt , his brest-plate battered , his girdle loose , &c : So when verity , righteousnesse , patience , and other like graces seeme to faile , he that hath sound faith will not vtterly be quailed and confounded . Faith being so excellent a grace , as that whereby God is most honoured , so necessary , profitable , and comfortable a grace as hath beene shewed ; what point of Christian Religion is rather to be made knowne , is more to be pressed , oftner to be inculcated ? about what can a Minister of Gods word better spend his time , study , and paines ? For Faith is the most proper and principall obiect of the Gospell , which is therefore called , a The Word of Faith , b The preaching of Faith , yea , c Faith it selfe . §. 9. Of the high account which wee ought to make of Faith. AS Ministers are most to preach this Doctrine , so are people to learne it aboue all , to be very well instructed in it , that they may know what true faith is : yea , to examine themselues whether they haue in them this grace or no : if not , to enquire how it may be gotten , how discerned and proued : if they haue it , to labour well to preserue , increase , and vse it : for Faith is a capitall grace . We must therefore in this respect learne wisdome of the Serpent , who hath an especiall care of his head : if hee be assaulted and cannot flie , hee will couer his head with the rest of his body , and suffer it to be strucken and wounded rather then his head . Wee ought to bee the more carefull of this Head Vertue , because Satan ( who well knoweth the worth of it ) seeketh most to assault it . Is it not good wisdome to looke to that most of all , which hee most of all si●teth ? Of these points I shall more distinctly speake afterwards . This I thought good to premise by way of preparation vnto the discourse following , taking occasion from the Apostles Preface , aboue all . §. 10. Of the Papists c●uill against Faith. IF any popishly minded shall thinke , or say , that so much preaching and learning of Faith , is an hinderance to good workes , and maketh men carelesse of all piety and charity . I answer , that if any be so minded , they are d blinded by the god of this world , that the light of the glorious Gospell should not shine vnto them . The truth is , that no other doctrine can make men more conscionable in performing all duty to God and man , then the doctrine of faith . From Faith proceed all good workes : For it is faith in Gods loue which moueth a man to loue God againe , and loue to God is it which moueth a man to loue his brother , which is made after Gods Image , and standeth in Gods roome and steed . Now there can be no stronger motiue to stirre vp a man to any duty then loue : A louing childe will much more seeke to please his father , then a seruile bond-slaue : and a louing friend will doe much more kindnesse for a friend , then a stranger , though he be hired thereunto . He that indeed beleeueth that God so loued him , as he spared not his onely begotten Sonne , but gaue him a price of redemption ; that in his Sonne God hath vouchsafed to bee reconciled to him , to giue him pardon of all his sinnes , freedome from hell and damnation , and to bestow on him all things pertaining to life and happinesse ▪ hee that is thus perswaded of GODS loue to him , cannot but haue his hearten arged to doe what may be pleasing and acceptable to God : no hope of reward , no feare of reuenge can so prouoke a man to all good workes , as loue which Faith worketh . Besides , c whatsoeuer is performed without Faith and loue , is no whit acceptable to God : God accepteth a cup of cold water giuen in Faith and loue , infinitly much more then thousands of rammes , or ten thousand Riuers of Oyle giuen in way of presumptuous merit , or else of slauish feare . The obiection therefore of our aduersaries against the Doctrine of Faith , is a meere cauill and slander . They who take liberty thereby , either to commit any euill , or to omit any good , turne the grace of our God into wanton●esse , ( Iude 4. ) and peruert it to their owne destruction . ( 2. Pet , 3. 16. ) §. 11. Of Faith in generall . THus much concerning the Transition . The Exhortation followeth : wherein we are first to consider the thing simply set downe , and to shew what faith is . Point 2 Faith in generall is a beleeuing of a thing to be true . Our English word Faith seemeth to be taken from the Lattin fides , which according to the notation thereof is as much as a fi●t dictum , be it so as is spoken . b The notation of the Greeke word implyeth as much : so also of the ● Hebrew , in which language one and the same word signifieth Truth & Faith , from whence is deriued that common Hebrew word which is vsually vttered at the end of our prayers , Amen ; which signifieth an assent of the mind to that which is spoken , as to truth . §. 12. Of the kindes of Faith. THis assent may be either to the word of the Cre●●● , or of the creature . The faith of which now we speake , hath reference to the Creator and his word , and may in generall be defined a beleefe of the truth of God. Faith thus taken , is either common to al , or proper to the elect . That common faith is extraordinary , or ordinary . d Extraordinary Faith , is a beleefe that some extraordinary and miraculous thing shall fall out . This is grounded either vpon some especiall promise , or extraordinary reuelation made to the party in whom it is : and it is giuen but at some speciall times , to some speciall persons , on some speciall occasions : e by it things to come may be foretold , or other f great workes done : It is a gift of the Spirit , but one of those which are giuen , rather for the good of others , then of that party which hath it ; g so as it may bee in a wicked reprobate , h as in those who shall pleade it at Christs Iudgement Seate , but in vaine . This is that which commonly is called a Miraculo●● Faith. Ordinary Faith , is either that which resteth onely in the minde of a man , or else draweth the will also . The former of these is that Faith whereby an assent is giuen to the truth of Gods word . This is commonly called as historicall Faith : because thereby credence is yeelded to the History of Gods word , that is , all things which are written in Gods word , are beleeued to be true . This may one doe which is not any whit the better affected 〈◊〉 Gods word , either to loue God , or feare him , or trust in him the more for this faith . For thus the very i Di●el● are said to beleeue . The latter kind of ordinary faith common to all sorts , as well reprobate as elect , is that faith whereby such an assent of the mind is giuen to the Gospell , and to the gracious promises thereof , as the heart is affected with them , and reioyceth in them for a season . k This was in Simon Magus , who in regard thereof yeelded to be baptized : and in those Iewes who were willing for a season to reioyce in l Iohns light . This is commonly called a temporary Faith , because it lasteth not for euer , but cleane fadeth away , and that for the most part while a man liueth here in this World , especially if hee be brought to any triall . m Christ fitly compareth this faith to corne sowen in stony ground . I deny not but that it may continue so long as a man liueth , but then with his life it endeth without any fruite , as smoake that cleane vanisheth away to nothing : in which respect n The hope of a wicked man is said to perish when he dieth . This faith is also called an hypocriticall faith , not because hee that hath it doth onely make an outward flourish in shew , purposely to deceiue men ; for then could not the heart be affected , nor the man reioyce therein : but because it is not sound , but appeareth both to the party himselfe , and also to others , to be better and sounder then indeed it is : for there is a double hypocrisie , one whereby men purposely seeke to deceiue others , as the o Pharises : another whereby they deceiue themselues , as p Paul. That former ariseth from vaine-glory , couetousnesse , and such by respects : this latter from ignorance , simplicity , slothfulnesse , carelesnesse , security , and the like , which keepe men from trying that grace which appeareth to bee in ●hem , whether it be sound or no. This faith is called hypocriticall , in opposition to an attribute proper to true ●auing faith , namely q vnfained . §. 13. Of the titles giuen to true Faith. THe faith which is here meant by the Apostle , is a farre more precious Faith then any of these : it is proper to the Elect , and by a propriety called , a The faith of Gods Elect : for none but the Elect haue it , and all the Elect haue it at one time or another : when once they haue it , they neuer vtterly or totally lose it , but it continueth with them till it hath brought them to the purchased inheritance , euen to the possession & fruition of that which they beleeued , at which time they shall haue no more need of it . It is therefore called sauing Faith , because b it bringeth vs vnto saluation ; and iustifying Faith , because it is that meanes or instrument which Gods Spirit worketh in vs , whereby we apply vnto our selues Christ Iesus , in and by whom c wee are iustified : and sanctifying Faith , because d by it God purifieth our hearts . §. 14. Of the definition of iustifying Faith. THis true , sound , vnfained , iustifying , sanctifying , sauing Faith , whereof wee now speake ; I say , this Faith is a beliefe of the Gospel , whereby Christ and all his benefits offered therein , are receiued . In this definition note the two vsuall parts of a definition , 1. e The common matter of it , ( A beliefe of the Gospell ) 2. f The particular forme , or difference ( whereby Christ , &c. ) The former sheweth wherein true iustifying faith agreeth with other kinds of faith : the latter wherein it differeth from them . 1 It is a beleefe ) this it hath common with all kindes of faith ; where there is no beleefe , no credence , no assent giuen , there is no faith at all . 2 Of the Gospell ) though the whole word of God bee the generall obiect of iustifying Faith , yet the Gospell is the speciall obiect thereof : by it is the heart of a beleeuer especially moued , and affected ; and this is it which iustifying faith hath common with that kinde of faith that commeth nearest vnto it , and is hardly distinguished from it , namely a temporary faith . What the Gospell is wee haue shewed * before . The summe of it is plainely and fully laide downe by Christ himselfe , in these words , m God so loued the World , that hee gaue his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish , but haue euerlasting life . 3 Whereby Christ and all his benefits offered therein . ) Christ Iesus is the subiect matter , and very substance of the Gospel , and so the proper and peculiar obiect of iustifying faith . Christ I say , not barely and nakedly considered in himselfe ( for then were he no Sauiour ) but accompanied with all those benefits , which as our Mediator and Redeemer he wrought and purchased for vs. The Apostle setteth downe foure of those benefits , Wisdome , Righteousnesse , Sanctification , Redemption : vnder which the other may bee comprised . These are said to bee offered in the Gospell . 1 Because of the necessary relation betwixt receiuing and offering : for receiuing presupposeth an offering . 2 To shew the ground of our receiuing , which is Gods free offer . 3 To shew that all they who receiue not Christ , plainly reiect him : and so are iustly condemned for reiecting him . 4 Are receiued ) In the act of receiuing , the nature of iustifying faith especially consisteth , for thereby is Christ made a mans owne : in this the best temporary faith that may be , commeth short of iustifying faith : for all that ioy which temporary beleeuers conceiue , ariseth not from any true possession of Christ , but onely from some apprehension of those great and excellent things , which in the Gospell are promised . Iustifying faith is as it it were the hand of the soule , a spirituall instrument framed in our hearts by the Spirit of God , whereby we lay hold on Christ , and apply or take vnto our selues , and receiue those things which God in the Gospel offereth vnto vs. This word of receiuing , fitly answereth that metaphor of eating and drinking , so oft vsed in the Scripture to set forth the nature of Faith. Ye know that all the benefit we receiue by food , cometh from our eating & drinking it : though there be set before a man great plenty of dainty and wholesom cheare , yet if it be not eaten , where is the benefit of it ? so in vaine is Christ with all his benefits offered , if he be not receiued . Fitly also doth it answer another excellent metaphor , ( namely of marriage ) which is oft vsed in the holy Scripture , to set forth that neere vnion which is betwixt Christ and the faithfull . God maketh offer of his Sonne in marriage to mankinde : Christ came downe from heauen to be a suter , and to bee espoused : Ministers his friends , intreat vs in Christs steed , to accept him ; when in our hearts we accept this offer , and receiue this Sonne of God to be our husband , then in truth and indeed wee beleeue , and not before . Thus haue I opened this definition of Faith in the seuerall parts thereof : out of it two especiall points are to be noted . 1 That euery faithfull soule , euery true beleeuer giueth a full assent in his mind to the truth of the Gospel , that a God so loued the world , that he gaue his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish , but haue euerlasting life : so as heere is excluded , b a wauering opinion ( for beliefe is a strong perswasion ; ) and also a presumptuous conceit , ( for the Gospel is c the Word of Truth , which cannot deceiue . ) 2 That with the assent of the mind , there goeth a consent of the will : soas what the beleeuer conceiueth in his vnderstanding to be true , he embraceth in his will to be good , and so in his heart ioyfully receiueth that fa●●r which God freely offereth vnto him , namely , Christ Ie Iesus , and in , & with him all things needfull to saluation . Thus by Gods offer of his Sonne in the Gospel , and our receiuing of him by Faith , we come to be espoused to Christ , d as a Bride to her Bridegroome : to be in graffed into him , e as sciences into a stocke : f to be of one body with him , he the head , we the members , and so he and we to make one Christ . By the Faith here spoken of , g Christ dwelleth in our hearts , he is ours , and we are his . This , and nothing but this is it wherewith we shal be able to quench all the fiery darts of the wicked . §. 15. Of the resemblance betwixt Faith and a Shield . NOw further marke how fitly this Faith is compared to a Shield . A Shield is a generall fence for the whole body , especially for the principall parts , the head and heart . There are sundry kindes of shields , bucklers , and targets vsed in warre : some round and small , some square , some like an halfe moone , some after one fashion , some after another , and accordingly they haue diuers names . h The Greeke word which heere the Apostle vseth , is taken from i a doore or gate : so as it signifieth , a long , broad , large shield , wherewith the whole body was couered . The vse of it is both to auoide handy blowes , strokes , foines , pushes and the like , made with Sword , Halberd , Sp●are , and such like weapons ; and also to keepe off Darts , Arrowes , Bullets , Stones , and such annoyances as were shot , and flung afarre off : so as it is a common defence against all sorts of weapons , all kinds of assaults . Of this vse is Faith , able to defend the whole man from al sorts of temptations cast against him by any of his spirituall enemies , the flesh , world , or diuell . By Faith the beleeuer holdeth out Christ himselfe , and the power and efficacy of his obedience and suffering , against all spirituall assaults : if this defend him not from all , what can ? This will keepe vs safe from temptations , taken from the corruption of our nature , imperfection of our obedience , innumerable number , and infinite weight of our sinnes , from prosperity , aduersity , or the like , if at least it be well vsed . Of the well vsing of it , we shall * afterwards heare . §. 16. Of the meaning of the word Take . THe next point to be handled , is the Action whereunto we are exhorted in this word k Take , which is the very same that he vsed before , verse 13. it is heere vsed in as large a sence , both to take vp , or to take vnto one , and also to take againe and recouer a thing . Souldiers let not their Shield lie on the ground , but take it vp in their hands , hold it our against their enemies , mouing it vp and downe euery way where the enemy strikes at them ; if the enemy continue to fight , or renew the fight , they still hold it out againe and againe : yea , if by their owne weakenesse , or thorow the violence of any blow , they let it fall , or slip , they presently seeke to recouer it , and take it vp againe . Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan : and if thorow our owne infirmity , or our enemies fiercenesse we suffer it to faile and fall away , then recouer it againe , and continue to defend our selues with it , so long as wee shall haue enemies to assault vs. This point of taking the Shield of Faith , respecteth diuerse sorts of people : 1 Them who haue it not ; they must labour to get it . 2 Them who doubt whether they haue it , or no : they must proue it . 3 Them who feare they may lose it ; they must seeke to preserue it . 4 Them who are established therein ; they must well vse it . I wil therefore in order shew how faith may bee 1 Gotten . 2 Proued . 3 Preserued . 4 Well vsed . §. 17. Of the Author of Faith. FOr the first , note first the Author of Faith. Secondly , the meanes whereby it is wrought . 1 The Author of Faith is , euen a he from whom euery good giuing , and euery perfect gift commeth . b Faith is the gift of God. c This is the worke of God that yee beleeue &c. Now because this is one of those workes of God , which are said to be d without towards the creature , it is in Scripture attributed to all the three persons , and to euery of them . To the first , where Christ saith , e No man con●●me vnto me ( i ) beleeue ) except the Father draw him . To the second , where the Apostle calleth f Iesus the Author and finisher of our Faith. To the third , where the Apostle ▪ g reckoneth Faith among the fruits of the Spirit . §. 18. Of the motiue and end why God worketh Faith. IN declaring why God worketh Faith , obserue , 1 What moueth him thereto . 2 What hee aimeth at therein . Nothing out of God can moue God to worke this precious gift in man : h It is his meere good will that moueth him , as i Christ expresly declareth in his thanksgiuing to God , saying , It is so , O Father , because thy good pleasure is such . The end which God aimeth at in working this grace is principally in respect of himselfe , k the setting forth of his owne glory , as we shewed before : but secondarily the m saluation of mankind . Therefore Saint Peter termeth n saluation the end of our Faith. Vse These points I thought good thus briefly to note , 1 To commend vnto you this precious gift of Faith. For how much the more excellent the Author of any thing is , and the end which he aimeth at therein , so much more excellent is the thing it selfe . 2 To take away all matter of boasting from them who haue this gift : though it be a most precious grace , yet o it affordeth no matter of glorying to vs in our selues , because we haue it not of our selues . 3 To stirre vs vp to giue all the praise and glory thereof to God : vpon this very ground doth the Apostle giue p glory to God , because of him , and through him , and for him are all things . 4 To shew that it is not in mans power to haue it when he will ; that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto . Is it not a point of egregious folly to be carelesse in vsing , or negligently to put off those meanes of obtaining any excellent thing , which he who onely can worke and bestow that thing , hath appointed for the obtaining thereof ? §. 19. Of the meanes of working Faith. IN laying downe the meanes which our wise God hath appointed to worke Faith , I will shew , 1 What God himselfe doth . 2 What he requireth man to doe . In considering what meanes God vseth , let vs all note what order he obserueth in making the means effectuall . The meanes are , Outward . Inward . The outward meanes are either such as both worke and strengthen Faith , as the word of God : or onely strengthen it , as the Sacraments . Hereof I shall speake * heereafter . Concerning the Word , the Apostle saith , r How shall they beleeue in him of whom they haue not heard ? and therevpon thus concludeth , Faith commeth by hearing , and hearing by the word of God , ( Rom. 10. 14 , 17. ) Of Gods word there be two parts , the Law , and the Gospel . Both these haue an especiall worke for the working of Faith. The law to prepare a mans heart for Faith , in which respect it is called ſ our schoole-master to bring vs to Christ , that wee may be iustified by Faith. The Gospell to worke further vpon the heart so prepared , and to accomplish this worke of Faith : whereupon he termeth the Gospel by a propriety , t The Gospel of Faith : and saith of the Ephesians , u that they beleeued after that they heard the Gospel . Quest . Whether is the Word preached onely , or the Word read also a meanes of working Faith ? Answ . It may not be denyed but that the holy Scriptures themselues , and good Commentaries on them , and printed Sermons , or other bookes , laying forth the true doctrine of the Scripture , being read and vnderstood , may be the blessing of God worke Faith : but the especiall ordinary meanes , and most powerfull vsual meanes , is the word preached : this is it which the Scripture layeth downe a How shall they bele●ue in him , of whom they haue not heard ? how shall they heare without a Preacher ? b It pleased God by preaching to saue , &c. c Yee receiued the Spirit by the hearing of Faith. Thus we see that preaching is Gods ordinance , wherevnto especially without question he wil giue his blessing . Besides , it is an especiall meanes to make people to embrace the promises of the Gospel , when Gods Ministers d to whom is committed the word of reconciliation , and who stand in Christs steed , as though God did beseech vs , shall pray vs to be reconciled to God , and make offer and tender vnto vs of all the promises of God. The inward meanes ( or rather cause ) is the sanctifying Spirit of God , who softneth , quickneth , openeth our hearts , and maketh them as good ground , so as the good seed of Gods word being cast into them , taketh deepe rooting , & bringeth forth the blessed fruit of Faith. The e Apostle saith , that his preaching was in demonstration of the spirit , that their Faith might be in the power of God. It is noted that f the Lord ( namely by his Spirit ) opened the heart of Lydia , that she attended vnto the things which Paule spake . In respect hereof the Apostle termeth the preaching of the Gospel , g a ministration of the spirit : yea , he vseth this phrase , h the spirit of Faith , because Faith is wrought inwardly by the Spirit . §. 20. Of the Lawes worke towards Faith. THe order which God vseth is this , First , hee worketh on the vnderstanding , and then on the will. The vnderstanding he inlighteneth by his Word , as in all fundamentall necessary points of Christian Religion , so in two especially : First , in the misery of a naturall man , Secondly , in the remedy thereof . That the Law discouereth . This the Gospell reuealeth . Touching mans misery , Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne , and of his cursednesse thorow the punishment of sinne . The Law discouereth such an infinite multitude of sinnes , as otherwise man could not possibly find out . It discouereth not onely notorious sinnes of commission , but many other transgressions which naturall men count no sinnes ; many sinnes of omission , many sinnes of thought and heart , yea , the very seed of all sinne , the contagion and corruption of our nature . Saint Paule expresly saith ; i I knew not sinne but by the Law : for I had not knowne lust , except the Law had said , thou shalt not lust . The Law also maketh knowne the hainousnesse , and greeuousnesse of sinne , how it is out of measure , yea , infinitely sinfull , because it is committed against an infinite Maiesty , and that also against his expresse will reuealed in the Law ; so as sinne being directly contrary to the pure , holy , and blessed will of God , cannot but make vs more odious and abhominable before God then any venimous Toade , Adder , or any other poysonous creature is in our sight . Further the Law manifesteth the punishment of sin , which is Gods infinite wrath for the least breach of any one branch of the commandements : for it saith , k Cursed be he that confirmeth not all the words of the Law. Now the fruits of Gods wrath are all plagues and iudgements in this world , both outward in our estates , and on our bodies ; and inward in our conscience and soule ; in the and death , which is exceeding terrible to a naturall man : and after all , the torment of hell fire , which is intollerable and euerlasting : neither doth it reueale vnto vs any remedy of helpe , but rather sheweth that we are vtterly vnable to helpe our selues , and that no creature in heauen or earth , is able to afford vs helpe or succour ; but vile wofull wretches as we are , so shall we continually remaine . Thus the Law sheweth vs to be such creatures , as it had been better for vs neuer to haue beene borne , or if borne , then to haue bene any other then such as we are , wretched cursed men . §. 21. Of the Gospels worke in Faith. BVt yet by the preaching of the Gospel , the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs , and in the benefit thereof . For the Gospel reuealeth Christ Iesus , who being the true eternall Sonne of God , euen euery God , and so able to beare the infinite wrath of his Father , and procure his fauour , tooke vpon him , into the vnity of his person mans nature , wherein he subiected himselfe to the Law and both fulfilled the righteousnesse , and also vnderwent the curse thereof . This is the remedy . The benefit hereof is , that God is reconciled to the world , his wrath being pacified , his fauour procured : that remission of sinnes , and deliuerance from the punishment thereof , both in this world and in the world to come , are obtained : that all needfull blessings for this temporall life , all needfull graces for a spirituall life , and eternal life and happinesse in the world to come , are purchased . Without knowledge of these points concerning the forenamed misery , and remedy , it is impossible for any man to haue Faith : and yet may men haue , and many haue this knowledge who neuer attaine vnto Faith : so as this is not sufficient : Wherefore the Spirit proceedeth further to worke vpon the will of man. §. 22. Of Griefe going before faith . TWo especiall workes are wrought vpon the will : one in regard of mans misery , the other in regard of the remedy , The first is to be pricked in heart , grieued in soule , wounded in conscience , and brought , in regard of any hope in our selues , or any other creature , euen to dispaire : yea , and to tremble againe within and without , in soule and body for our sinnes , and the punishment due to them . Thus were a the Iewes pricked in their hearts , and b the Iaylor so terrified with Gods iudgements that hee trembled againe , and thereby their hearts were prepared vnto Faith. For the measure of griefe it is not alike in all , in some it is greater , in some smaller : yet in all there must be , as a sight of sin , and of the misery thereof , so a particular sence of that wretchednesse wherein we lie by reason of it , an vtter despaire in our selues , true griefe of soule , and compunction of heart for it . §. 23. Of Desire going before Faith. THe second worke is to desire aboue all things in the World , one drop of the infinite mercy of God , and to be willing to giue all that a man hath for Christ , accounting him more worth then all things beside in heauen and earth , as the b Merchant in the Gospell esteemed the pearle which he found . This earnest desire is in Scripture set forth by c hungering , d thirsting , panting , longing , &c. All which imply a very vehement and vnsatiable desire ; so as they which haue this desire wrought in them , will giue no rest to their soules , till they haue some sweet feeling of Gods loue to them in Christ , and some assurance that Christ is theirs : whereupon God who hath offered to satisfie the hungry and thirsty , and to satisfie the desire of such as pant and long after him , by his Spirit worketh in such as are so prepared , such an inward assent of minde , and credence vnto the promises of the Gospell , that particularly they apply them vnto themselues , and gladly accept the free offer of God , and so receiue Christ with all his benefits . This is that onely ordinary meanes , and the order thereof , which God for his part hath set downe to worke faith in man. §. 24. Of mans endeauour to get Faith. THe meanes required on mans part , are next to be declared . Here I will shew what man must doe that he may beleeue : and what motiues there be to stirre him vp to beleeue . Two things are to be done of man : one that to his vttermost power he vse and well imploy that ability , whatsoeuer it be , that he hath by nature or speciall gift . Because God in wisedome hath appointed the preaching of his word , to be the meanes of working Faith , man must diligently vse that meanes , and constantly attend thereupon , not giuing ouer till hee find the blessed worke of Faith wrought in him . A naturall man may goe to Church , and with his outward eare hearken to the Word , and wait vpon it . And because prayer is a meanes to moue God to giue his Spirit , and thereby to open mans heart to receiue the Word into it , and to make his word powerfull and effectuall , he must also as well as he can , pray to God for his Spirit , and for his blessing on his Word . For a naturall man may pray , though not in Faith ; and God doth oft heare the desire of such , as he heareth k the yong Rauens when they cry for want of their meat . The other , that we resist not any motion of Gods Spirit , like the rebellious Iewes , nor putte off from vs the promises of the Gospel , as if they belonged not vnto vs , and thinke our selues vnworthy of eternall life . §. 25. Of Gods offering Christ . FOr motiues to make a man bold to apply vnto himselfe the promises of the Gospel , there are none at all in himselfe ; he must cleane goe out of himselfe , and duely weigh these three points , 1 The author of the promises of the Gospel . 2 The cause of the promises of the Gospel . 3 The extent of the promises of the Gospel . For the first : It is God that made the promises : he it is that maketh offer of Christ Iesus , and in him of all things belonging to life and happinesse . b GOD so loued the World that he gaue his onely begotten Sonne , &c. With what face may the creature refuse to receiue that which his Creator offereth ? Now that we may not doubt , but be assured that he will make his word good , we are especially to consider two properties of God. 1. His Power , 2. His Truth . The one sheweth , that hee is able to doe what he hath promised . The other , that he will not faile to doe it . §. 26. Of Gods Power to make his offer good . NO question can iustly bee made of Gods almighty Power : for the Scripture expresly saith ; With God shall nothing be impossible . ( Luk. 1. 37. ) All things are possible to him . ( Mar. 10. 27. ) Which is to be noted against our deadnesse , dulnesse , and vntowardnesse to beleeue , in regard whereof wee may thinke that a man naturally dead , may as easily eate and drinke as we beleeue : but when we consider the Power of Gods might , how e hee is able of stones to raise vp children vnto Abraham ; wee may well thinke f that hee is able to take away our stony heart , and giue vs an heart of flesh . Abraham looked to Gods power , and thereby was moued to beleeue that God would performe his promise , though I saacke in whom the promise was made , were to be sacrificed ; g He did not doubt of the promise , being fully assured that he which had promised , was also able to doe it . This motiue taken from Gods almighty Power , is in Scripture oft vsed to stirre vp men & woemen to beleeue the promises of God. It was vsed to h Sarah , to the i Virgin Mary , to k Ieremiah , & to the l Disciples of Christ . And it is the rather to be thought of , because we are very prone by nature to make doubt thereof : for albeit in our iudgements wee are well perswaded of Gods Omnipotency , and with our mouthes can professe as much ; yet when we are in great straits , brought to a pinch , and see no ordinary meanes for the effecting the thing which wee desire , then we thinke that God himselfe is not able to doe it : like m the incredulous Prince ; and not he onely , but the n vnbeleeuing Israelites also , though they had beene long nurtured vnder Gods speciall gouernement , and seene many of his maruellous workes ; yea , o Moses himselfe was subiect hereunto . §. 27. Of Gods truth in making good his offer . NO more question can be made of Gods truth , then of his power : for he is p the Lord God of truth , q with him is no variablenesse , nor shadow of turning : r Hee cannot lie , ſ it is impossible that he should : for t faithfull is hee which promiseth ; the Gospell in which his promises are made , 〈◊〉 a the word of truth : his Sonne who declareth them , b 〈◊〉 faithfull and true witnesse : His Spirit which sealeth them vp , c a Spirit of Truth . This truth of God is to be meditated of , in regard of the greatnesse of Gods promises : for when man heareth of Christ , and all his benefits offered in the Gospell , hee will be ready to thinke and say ; Oh here are sweete and excellent promises , but they are too good to be true , I feare they are too great to be performed . But if that man remember how faithful and true God is that made them , it will make him thinke againe , and say ; though they were much greater , yet God who is able , assuredly wil not faile to performe what he hath promised . §. 28. Of Gods free offer . ● FOr the cause whereby God is moued to offer Christ and all his benefits , it was his owne goodnesse , and nothing else . Now there are two things which doe highly commend Gods goodnesse . First , the freenesse of his grace . Secondly , the riches of his mercy . Gods grace is euery way so free , that the goodnesse which he sheweth to his creature is altogether of himselfe & from himselfe . d God so loued the world , that he gaue , &c. e When we were enemies , we were reconciled to God. f When there was none to mediate for vs , God offered grace , and gaue his Sonne to be a Mediator . This is to be noted against mans vnworthinesse , for he is ready to looke downe vpon himselfe , and say ; Ah , I am too too vnworthy to partake of Christ : what can there be in me to moue God to beftow his Sonne on me ? and thus keepe himselfe from beleeuing . But if we consider that God respecteth his owne goodnesse , and not ours in giuing vs his Sonne ; and that his grace is euery way free , that conceit of our vnworthinesse , can be no iust impediment to Faith. §. 29. Of the Riches of Gods Mercy . AS for the Riches of Gods Mercy , they are vnutterable , vnconceiuable : I may well crie out , and say ; Oh the deepenesse of them ! how vnsearchable are they , and past finding out ? According to Gods greatnesse , so is his mercie , it is infinite , and g reacheth aboue the Heauens : so as God may well be said h to be rich in mercy , and i abundant in goodnesse . This is to be noted against the multitude , and haynousnesse of our sinnes ; which because they are innumerable and infinite , keepe many men from beleeuing the pardon of them . But the consideration of the infinitenesse of Gods mercy , which is as an Ocean , sufficient to swallow them all vp , though they were more , and greater then they are , will vphold vs against that temptation : for no sinne can be greater then Gods mercy : k The sinne against the Holy Ghost , is not therefore vnpardonable , because it is greater then Gods mercy ; l Greater then can be pardoned , as Cain desperately thought of his sinne ; but because the heart of him who committeth it , is vncapable of mercie : as if a ventlesse vessell be cast into the Sea , it cannot take in one drop of water , not because there is not water enough in the Sea to fill it , but because it hath neuer a vent to receiue water . §. 29. Of the extent of Gods offer of Christ . 3 FOr the extent of the offer of Christ , it is so large , so generall , as no person can haue any iust cause to thinke himselfe exempted . The Angell that brought this glad tidings from Heauen , said ; That it was for m all people . n The man that was sent from God for a witnesse , bare witnesse of the light , that all men thorow him might beleeue . When Christ sent his Apostles forth to preach the Gospell , he bid them o Goe , and teach all Nations : And to shew that no particular man in any Nation was excepted , but euery mothers child included , p Saint Marke setting down the same commission , expresseth euery creature ; meaning euery reasonable creature . I will not here stand to discusse this question , whether the sound of the Gospel hath been heard in euery corner of the world , or no : it is sufficient for our present purpose to know , that whersoeuer the sound therof cōeth , there by the ministery of it , tender and offer is made to euery soule , of Christ and all his benefits , euen as when the r brasen serpent was lift vp , a remedy was afforded to all that looked vpon it . a Christ resembleth this brasen serpent to himselfe , and maketh this very application thereof . God herein dealeth with the world , as a King ( against whom his whole kingdome , euen all his subiects haue risen vp , and rebelled ) who causeth a generall pardon to be proclaimed to all , and euery one that will lay downe their weapons , and accept pardon . This vniuersall offer of Christ , is an especiall meanes to draw a poore sinner to receiue Christ : and it is to bee noted against the last barre , wherewith men vse to keepe their hearts close shut from entertaining Christ : for when they be brought to acknowledge that God is able to performe all his promises ; that he is faithfull , and will performe them : that it is not mans vnworthinesse that keepeth him from shewing fauour vnto man , but that his owne goodnesse moueth him thereunto , yea that the number and weight of many sinnes cannot damme vp , and keepe backe the euer-flowing streames of his mercy , they will obiect and say , Wee know not whether we are any of those persons to whom the promises of the Gospel are intended , and for whom Christ indeed dyed . But for answere hereunto , 1 I exhort such to learne of God by hearing him , and vsing his meanes how to know §. 30. That the offer of Christ , is asufficient ground to receiue Christ . 2 OF such I would demand what further ground they would haue to receiue Christ , then this , that God offereth Christ vnto them ? wouldest thou ( whosoeuer thou art that disputest against God , and against thine owne soule ) wouldest thou climbe vp into Heauen , and enter into Gods secret closet , where his records are , to set whether thy name be written in the booke of life or not and then if it be , beleeue ? what a preposterous conc●● is this , directly thwarting the vnsearchable wisedome of God ? God hath reserued his eternall counsell , concerning the election of men , as a secret vnto himselfe ; yet hath he ordained and reuealed meanes vnto the sons of men , by the right vsing whereof , they may come to b make their election sure : God hath also said , c that Secret things belong vnto himselfe , reuealed things to vs. Now marke the preposterous course of these men ; curious they are , and ouer-curious in that which is secret , but ouer-carelesse in that which is reuealed . If this be not to oppose mās shallow braine to the bottomles depth of Gods wisdome , I know not what is . Had it not been notorious folly for any of the Israelites to haue lien burning with the 〈◊〉 of the fiery serpents till they had dyed , refusing to looke on the brazen serpent , and said , when I know that the serpent was lifted vp for mee , I will looke vpon it ? Did not the very lifting vp of the serpent shew that it 〈◊〉 Gods will they should looke on it , and looking be cured so God causing Christ to be lift vp by preaching of the Gospel before thee , sheweth that he would thou should deft beleeue , and beleeuing haue life euerlasting . §. 31. That a mans vnworthinesse ought not to keepe him from beleeuing . SAy not therefore , I can see nothing in my selfe why Christ should belong to me . I told thee before , that thou must cleane goe out of thy selfe , and looke vpon God. But for thy further satisfaction herein , let me demand two things of thee . First , whether any man before he beleeued , saw any thing in himselfe why Christ should rather belong to him then to any other . The Scripture saith , d There is no difference , for all haue sinned , and are depriued of the glory of God. What then ? Wouldest thou be singular , and haue a ground of Faith proper and peculiar to thy selfe ? Is not this a spice of vaine-glory ? wouldst thou not haue something to boast in ? Secondly , whether thou seest any thing in thy selfe why thou shouldest not beleeue ? The offer of Christ is vniuersall to all . Who separateth thee ? Obiect not thine vnworthinesse : for who is worthy ? nor the multitude and grieuousnesse of thy sinnes : for he that hath fewest and least , hath burden enough to presse him downe to the lowest pit of hell , if God be not mercifull vnto him . But tell me , is the number and weight of thy sinnes an heauy burden vnto thee ? doe they grieue and vexe thy soule ? art thou pressed downe with them ? Loe here is a motiue to make thee beleeue . This is an euidence that thou art one of those to whom Christ is giuen : for Christ after peculiar manner inuiteth such to come vnto him , saying , a Come vnto me all ye that are laden and weary , and I will ease you . For b he came to call sinners and thereupon the Apostle with a vehement asseueration auerreth this point , c This is a faithfull saying , and worthy of all acceptation , that Christ Iesus came into the world to saue sinners . §. 32. Of long waiting . Obiect . BVt many with heauy hearts haue long waited vpon the meanes , and diligently attended to the Word , and yet find no faith wrought in them . Answ . We may not prescribe any time to God : as he worketh on whom he will , so hee worketh when hee will : d Though he tarry , waite : e for yet a very little while , and he that shall come , will come , and will not tarry . God neuer failed any that continued to waite on him , At length he satisfied their longing . Remember f the history of that poore diseased man that lay so long at the poole of Bethesda : at length his desire was effected , hee was cured . Let me therefore ( in the name of Christ Iesus ) prouoke euery one before whom Christ is lift vp in the Ministery of the Word , and administration of the Sacraments , to looke vpon him , and to perswade themselues that he belongeth vnto them , and so receiue him into their hearts , and beleeue . Neither let them say , that if Christ should not belong to them , they sinne in beleeuing : for boldly I say againe if any vpon the forenamed grounds beleeue , they finne not : no man can sinne in beleeuing ( in presuming , hee may sinne , but there is a great difference betwixt Faith and presumption , as we shall * hereafter shew ) g He that beleeueth shall not bee condemned , h Hee hath the witnesse●● himselfe : So that in beleeuing he sinneth not . But whosoeuer beleeueth not , refuseth and reiecteth Christ , 〈◊〉 they i who were inuited to the mariage of the Kings for and did not come . §. 33. Of mans sinne in not beleeuing . Obiect . FAith is not in mans power . How then can a man sinne in not beleeuing ? Answ . 1 God gaue ability to man ( when he created him after his owne image ) to lay hold on any promise that at any time God should make vnto him : so as God gaue him power to beleeue . But man thorow his owne default disabled himselfe . May not God iustly exact what he gaue ? 2 No vnbeleeuer doth what lieth in him to beleeue : but faileth in some thing that he might doe . To omit those among whom the sound of the Gospell came not , ( because now we haue not to doe with them : ) k Some persecute or l scoffe at the Ministery of the Gospel : m some speake against the meanes it selfe , counting it foolishnesse : n some are carelesse in comming to it , pretending many vaine excuses : o some come for company , or other by-respects : p some attend not though they come : q some soone let slippe what they heare : r some let the things of this world choake that which they heare : in something or other all they which beleeue not come short of that which they might haue done , for attaining vnto this precious gift of Faith. And that is it for which another day they shall be condemned . 3 Vnbeleefe is in a mans power : who distrust and gaine-say the promises of the Gospel , doe it of their free will : they wittingly and wilfully refuse and reiect the gracious offer of Christ Iesus . Marke what Christ saith of Ierusalem , t How oft would I haue gathered thy children together , and ye would not ? §. 34. Of the heinousnesse of Incredulity . THus we see that no vnbeleeuers can haue iust excuse for themselues : their Incredulity is truly and properly a sinne ; yea , it is a most grieuous sinne : heinous against God , and dangerous vnto man. As Faith of all graces doth most honour God , so this of all vices doth most dishonour him . It impeacheth the forenamed properties of God , namely u his power , as if God were not able to make good his promise : * his truth , as if God were vnfaithfull , yea , a plaine lyer , as the Apostle speaketh : x his mercy , as if it were dryed vp with the heat of mens sinnes , and his * presence in euery place , as if he were not euer by vs. It maketh a man flie from God as y Adam did , and contemne his gracious offer of pardon , as desperate rebels and debtors : it maketh Christ to haue dyed in vaine : yea it is accompanied with a kind of obstinacy , as in Thomas who said , z I will not beleeue it . In regard of men , no sinne so deadly and dangerous ; it stoppeth the current of Gods mercy , it barreth vp heauen gates against men , and openeth the mouth of hell for them , and maketh them Satans vassals . Whereas Faith bringeth an absolution for all sinnes , this layeth all our sinnes open to the wrath of God. The truth is , a He that beleeueth not is condemned already : and why ? because he beleeueth not in the Sonne of God. God hath made offer of his Sonne , but he will not receiue him . Is not this to reiect Christ , and to iudge ones selfe b vnworthy of eternall life ? Wherefore to conclude this point , seeing there is so good ground to beleeue , & that not to beleeue is so heynous a sinne , let none dare to distrust , or to put off from him the promises of the Gospel : we may haue a godly ieaiealousie ouer our selues , and vse a conscionable care in trying the truth of our Faith , ( as after I will shew ; ) but to reiect the offer which God maketh of Christ , wee may not dare : if we feele not Faith wrought in vs , wee must waite till we feele it . §. 35. Of prouing Faith. THus we see how Faith may be gotten : the next point is to shew how it may be prooued . Wee haue heard how pretious a thing Faith is : it doth therefore greatly behoue vs throughly to try our Faith , whether it be sound or no. If a man goe to buy a gold chaine , hee will not be deceiued with a faire glittering shew , but hee will haue it toucht with the touchstone againe and againe : but c Faith is much more precious then gold that perisheth . §. 36. Whether Faith may be knowne or no. BEfore I shew how Faith may bee proued , it will bee needful by way of preparation and preuention , to declare whether a Christian can know if he haue sound true Faith or no : for , many conceit that it is sufficient to haue a good hope ( as they speake , ) imagining that no man can say certainly he hath a true Faith. If this were so , in vaine it were to seeke how it may be proued , who will labour to proue that which cannot be found out ? But against that conceit I auouch , that The true beleeuer may know that he hath a true and found Faith. For the Saints haue professed as much : d I beleeued saith Dauid . e We beleeue and know , say the disciples : and f S. Paul saith , I know whom I haue beleeued . §. 37. Whether ordinary persons may know they haue Faith. Obiect . THose were extraordinary persons , and had this knowledge of their Faith , by extraordinary reuelation . Answ . The g Eunuch , and the h blind man knew as much , and yet were no extraordinary persons . But to shew that this knowledge came not of any extraordinary reuelation , proper to extraordinary persons , the Apostle speaking of that spirit which Dauid had , saith , i Wee haue the same spirit of Faith , &c. Paul had the same spirit that Dauid had , and other Christians the same that hee , whereby they might discerne their Faith , and therefore he vseth the plural number , We haue the same spirit , &c. yet more expresly he saith , k We haue receiued the spirit that is of God , that we may know the things which are giuen vs of God. Is not Faith one of those things ? yea , it is one of the most principall of them ? Vpon this ground the Apostle exhorteth vs , l to proue our selues whether we are in the Faith , &c. In vaine were this exhortation , if Faith could not be discerned and proued . §. 38. Of the difference betwixt those who seeme to haue Faith , and those who indeed haue it . 1 Obiect . THe heart of man is deceitfull aboue all things , who can know it ? m how then can the truth of any grace be discerned ? Answ . In naturall and wicked men , there is a n double heart , wherby it cometh to be deceitful : but the faithfull haue o a single , simple , honest , vpright , perfect heart . 2 Obiect . Many presume of what they haue not : yea , very hypocrites goe so farre , as they can hardly , if at all be discerned . Many of them doe more resemble the faithfull , then counterfeit coine doth current money : for herein the Diuell helpeth mans wit. Iudas was not discerned by the Disciples , till Christ discouered him . Answer . If that which is counterfeit coine be thorowly tried , if it be brought to the touch-stone , if clipped thorow , if melted , it will be discerned : so hypocriticall Faith. But suppose some be so ( I know not what to say ) cunning or simple , that they deceiue others and themselues ; yet thereupon it followeth not , that he which indeed hath faith , should be deceiued , because he which hath it not , is : A man which dreameth that he eateth and drinketh , may for the time strongly be conceited that he doth so , and yet be deceiued : Can not he therefore which is awake , and in deed eateth and drinketh , know that he doth so ? Hee that wanteth a thing , groundeth his conceit vpon meere shewes and shadowes : but he that hath that which he is perswaded he hath , groundeth his perswasion on sure , sound , reall euidences . Obiect . 3. Many which indeede haue faith , make a great doubt and question of it , yea , they thinke and say , They haue no faith at all . How then can Faith bee knowne ? Answer . That is thorow mens owne weakenesse , or thorow the violence of some temptation . When they are strengthned , and the temptation remoued , that doubting will be dispelled . But it followeth not , because at some times , some persons are so exceeding weake , and so violently assaulted , that therefore they should neuer know that they haue faith ; or that other which are not so weake , nor so assaulted , should not bee able to know their owne faith . In naturall matters there may be some , who thorow long sicknesse , or some wound , blow , or bruise on their head , know not what they doe : Can not therefore healthy , sound men know ? After Dauid had giuen many euidences of his assurance of faith , thorow some temptations hee doubted . §. 39. Whether Faith and doubting may stand together . Quest . CAn then true Faith stand with doubting ? Answ . Yea , it can : for what the Apostle saith of knowledge , may we apply to other Christian graces , euen to the mother of them all , Faith ; a we beleeue in part : The man that said , b Lord I beleeue , yet doubted : for he added , helpe my vnbeleefe . This doubting is not of the nature of Faith , but rather contrary vnto it , arising from the flesh which remaineth in vs , so long as wee remaine in the World : therefore the more strength Faith getteth , the more is doubting driuen away . Yet as the Spirit in truth may be where the flesh is , so in truth may Faith be where doubting is : but as we must striue to subdue the flesh , so also must we striue to dispell doubting . §. 40. Of trying Faith both by the causes , and by the effects : NOw come we to the maine point , How Faith may be proued and knowne . For the true triall of Faith , we must consider both the causes , and also the effects of Faith : how it was wrought , and how it worketh ; and compare these together . Most doe send men onely to the effects of Faith , by them to make triall of the truth of them : but there is an hypocriticall Faith , which bringeth forth many fruits so like true Faith ; and true Faith is oft so couered with the cloudes of temptations , that if respect be had onely to the effects , counterfeit Faith may be taken for true Faith ; and true Faith may be counted no Faith. The birth therefore and the growth of Faith must be considered iointly together , and one compared with another , that they may both of them giue mutuall euidence one to another , and so both of them giue a ioint and sure euidence to a mans soule and conscience that he is not deceiued . §. 41. Of that illumination which causeth Faith. VVE are first to begin with the birth of Faith : of the meanes and order of working Faith , I haue spoken before : for the proofe of Faith in this respect , we must apply the seuerall points before deliuered to our owne Faith , & examine whether it were accordingly wrought : namely , whether it were grounded on a true illumination of the minde , in regard of mans misery , and the remedy appointed by God : and of a right disposition of the heart , both in regard of true griefe for sinne , and true desire after Christ . For Illumination , it is not sufficient that we haue a generall knowledge of the fore-named misery and remedy , that such and such are all men by nature , that this is the remedy afforded vnto them ; but we must haue an experimentall knowledge of our owne wofull estate , as Saint Paul had , f when he set forth his own person as a patterne of a miserable man , g and in particular reckoned vp his owne particular greeuous sinnes : this is it which will driue a man to Christ : if at least we also vnderstand that the remedy is such an one as may bring redemption vnto our selues . It is more cleare then needs be proued , that what Faith soeuer ignorant men , men that liue in neglect , and contempt of Gods Word , make shew of , hath not so much as a shew of sound Faith , but is palpably counterfeit : therefore this first point may not be left out in the triall of Faith. §. 42 : That Griefe goeth before Faith. FOr the disposition of the heart , vnlesse first it haue beene touched with a sence of mans wretchednesse , and grieued thereat , it is to be feared that the pretence of Faith which is made , is but a meere pretence : for God healeth none but such as are first wounded . a The whole neede not a Physitian , but they that are sicke . b Christ was annointed to preach the Gospell to the poore , to heale the brok●● hearted , &c. Obiect . Many haue beleeued that neuer grieued for their misery , as c Lydia , d Rahab , c the theefe on the crosse , and others , of whom no griefe is recorded . Answer . Who can tell that these grieued not ? It followeth not that they had no griefe , because none is recorded : All particular actions and circumstances of actions are not recorded ; it is enough that the griefe of some , as of f the Iewes , of g the Iaylor , of h the woman that washed Christs feete with her teares , and of others is recorded . But the griefe of the theefe is implied both by reprouing his fellow , and also by acknowledging his owne guiltinesse , Rahab saith , i That their hearts melted . Obiect . That which is said of Rahab , is said of others also , who beleeued not . Answ . Though the same affection be iointly attributed to all , yet it was very different in the kinde , manner , and end thereof . The heart of others melted for feare of a temporall destruction : it was a worldly sorrow ; but hers a godly sorrow , because shee was an aliant from the common wealth of Israel , and out of the Church of God , and therefore so earnestly desired to be one of them . Lydia might bee prepared before shee heard Paul , for shee k accompanied them which went out to pray , and shee worshipped God : or else her heart might bee then touched when shee heard Paul preach . The like may be said of l those which heard Peter when hee preached to Cornelius , and of others . Certaine it is that a man must both see and feele his wretchednesse , and bee wounded in soule for it , before Faith can be wrought in him . Yet I denie not but there may bee great difference in the manner & measure of greeuing . Some m draw water , and poure it out before the Lord : n Their heart poureth out abundance of teares . o Other tremble and quake againe with horror . Other long continue in their griefe . Other are so deepely wounded within , that they cannot expresse it by outward tears , but are euen astonished , as with a wound that bleedeth inwardly . Other see in what a wretched and cursed estate they lie , and are greeued , and euen confounded that they can greeue no more : yet it pleaseth God after hee hath shewed to some their woefull estate thorow sinne , and touched their heart therewith , ( bringing them thereby to loath their owne naturall estate , to despaire in themselues , and to condemne themselues , vtterly renouncing all confidence in themselues ) presently to stirre vp their hearts to desire and embrace the sweete promises and consolations of the Gospell . Faith therefore is not to be iudged by the measure , but by the truth of griefe , which may be knowne by the causes and fruits thereof . §. 43. How Griefe which worketh Faith is wrought . FOr the causes , true griefe which worketh Faith , ariseth , 1 p From the word of God , whereby sinne and Gods wrath for the same is discouered . Obiect . The q Iaylor was humbled with an extraordinary iudgement . Answer . No doubt but he had heard the word of God before : for Paul had beene sometime in that City , so as that iudgement was but as an hammer to driue into his heart the nailes of Gods word : for it is the proper vse of Gods iudgements to beate downe the hard and stoute heart of man , and so to make him sensibly apprehend ▪ Gods wrath denounced in his Word against sinners . So ▪ was r Manasseh brought to apply the threatnings of Gods word to himselfe by a great iudgement . 2 From despaire of all helpe in our selues , or any other creature : This made the Iewes and Iaylor say ; ſ What shall we doe ? So long as man retaineth any conceit of helpe in himselfe , all his misery , and griefe for it , will neuer bring him to Christ . 3. From our wretchednesse and vildnesse by reason of sinne , whereby God is offended , and his wrath prouoked ; as well as from our cursednesse by reason of the punishment and fearefull issue of sinne : Thus was the prodigall childe grieued , because he had t sinned against his Father . §. 44. Of the effects which that Griefe that causeth Faith , bringeth forth . GRiefe thus wrought , bringeth forth these and such like effects . 1 u Shame for the euill which hath beene done . 2 A true and thorow resolution to enter into a new course : Surely they which came to Iohn and said , * What shall we doe ? were thus minded . 3 A renewing of griefe , so oft as occasion is offered . True spirituall griefe which worketh Faith , is neuer cleane dried vp , because sinne , the cause of it , is neuer cleane taken away : Thus the griefe which breedeth Faith continueth after Faith is wrought , though not in the same manner and measure : for before Faith it cannot be mixed with any true ioy , and sound comfort , as it may be after Faith is wrought . Many who haue no better then a temporary Faith , are at first much grieued , and wounded in conscience ; but after they receiue some comfort by the promises of the Gospell , are so iocund and ioyfull , that they grow secure againe , and neuer after let griefe seize vpon them ; no , though they fall into such grieuous sinnes as might iustly renew their griefe : they put off all with this , That once they grieued . Dauid , Paul , and many other faithfull Saints of God were otherwise affected , as is euident by those a many grieuous groanes , sighes , and exclamations which are recorded of them . §. 45. Of that Desire which causeth Faith. THe second thing to be examined in the disposition of a mans heart for the proofe of Faith , is the Desire of it after Christ : greefe at our misery without desire of the remedy , is so farre from being Faith , that it causeth desperation . That true desire which worketh Faith may be knowne , 1. By the Cause , 2. By the Order , 3. By the Quality , 4. By the Fruits , 5. By the Continuance of it . 1 It is the Gospell , and nothing but it , that can worke in mans heart a true desire after Christ : because by it alone is Christ reuealed and offered . 2 It followeth vpon the fore-named griefe for sinne , and despaire of succour in our selues or others . c The Apostle vseth this as a motiue to stirre vp men to beleeue in Christ , that there is not saluation in any other . 3 It is both an hearty and true desire , and also a vehement and earnest desire . For the first of these , it is not onely an outward desire of the tongue , but an inward desire of the soule : d My soule panteth , my soule their steth for God , saith Dauid . This inward hearty desire is best knowne to a mans owne selfe : for what man knoweth the things of a man saue the spirit of a man which is in him ? For the second , it is a greater desire then the desire of any other thing can be . No man so desireth any earthlie thing , as the poore sinner desireth Christ , if it be a true desire : therefore the Scripture vseth such metaphors to set it forth , as imply greatest ardency , as hungring , thirsting , &c. wherof wee haue heard * before , f Balaams slight wish could be no cause or signe of Faith. 4. It maketh a man carefull and conscionable in g vsing the meanes which God hath appointed to breede faith , yea , and earnest in calling vpon God to blesse those meanes , and to be merciful vnto him , h as the poore Publican did . 5 It still raiseth vp and preserueth an appetite after Christ , euen after we haue tasted him . Desire after Christ before we beleeue ariseth from that sence we haue of the want of Christ : but after we beleeue , partly from the sweet taste we haue felt of him , and partly from the want we still feele of him , so as we can neuer be satisfied . Hereby is the couetous mans true desire of mony manifested , because he can neuer be filled , but the more he hath , the more he desireth An vnsatiable desire of Christ is a good couetousnesse . i The Apostle exhorteth to desire the sincere milke of the Word , to grow thereby : not once onely to taste of it . If euer a man be satisfied with Christ , and begin to loath him , he neuer truely beleeued in him . For first , Christ is not like corporall meates , which with abundance may cloy the stomach : the more he is tasted , the better and greater will our appetite be . Secondly ; no man in this world can receiue such a measure as to be filled thereby . If therefore a man desire Faith , and fall away , that seeming desire which he had , neuer bred Faith in him . §. 46. Of ioyning the effects with the causes of Faith , in the tryall thereof . IF vpon that fore-named illumination of the mind , and disposition of the heart , the Spirit of God hath drawne vs to accept of Christ Iesus tendred in the Gospel , then hath Faith been kindly wrought , and by this manner of breeding Faith , a man may haue good euidence of the truth of it , especially if he also finde that his Faith doth kindely worke , and bring forth the proper fruits thereof . For Faith is operatiue , euen as fire . Where fire is , there will be heat , the more fire the greater heat : if but a little heate , there is a small fire , if no heate at all , surely no fire . I deny not but fire may be so couered ouer with ashes , that the heat will not sensibly appeare , but yet heate there is within , so as if the ashes be remoued , the heat will soon be felt : so surely , where true and sound Faith is , there will be some holy heate , some blessed fruits thereof : it may for a time , through the violence of some temptation , be so smothered , and suppressed , as it cannot be discerned , but when the temptation is ouer , it will soone shew it selfe : if not , I dare boldly say , there is no true , liuing , iustifying Faith , but a meere dead Faith. I haue my warrant from an holy Apostle , so to say , ( Iam. 2. 20 , 26. ) It is a working Faith , which is the true iustifying Faith ; and this is the constant doctrine of our Church , taught in our Vniuersities , preached in pulpits , published in print by all that treat of Faith. That which our aduersaries obiect against the orthodoxall and comfortable doctrine of Iustification by Faith alone , ( that we make iustifying Faith to be a naked dead Faith , without all good workes ) is a meere cauill , and a most malicious slander : for though we teach that in the very act of iustification , b Faith onely hath his worke without workes : yet we teach not that this Faith is destitute of all workes , but that it is a Faith c which purifieth the heart , and d worketh by loue . Thus in regard of the office of Faith , we teach as wee are taught by e Saint Paul , that a man is iustified by Faith without works : and in regard of the quality of Faith we teach , as wee are taught by f Saint Iames , that of workes a man is iustified ( tha● is , declared so to be ) and not of Faith onely . Wherefor● for the sound proofe of Faith , we must haue also recourse to the fruits of it . §. 47. Of the fruits of Faith. IT were an infinite taske to reckon vp all the fruits of Faith. For all the seurall and distinct branches of piety and charity , if they be rightly performed , are fruits of Faith. Faith is the mother of all sanctifying graces : for by it we are ingraffed into Christ , and so liue the life of God. Euery sanctifying grace therefore is an euident signe of Faith. But that I may keepe my selfe within compasse , I will draw the principal effects of Faith , wherby it may be best proued , vnto two heads . First , a quiet : conscience . Secondly , a cleare conscience . This hath respect to that benefit which we receiue by Faith : That to the author thereof . §. 48. Of a quiet conscience proceeding from Faith. A Quiet conscience is that which excuseth a man before God : so farre it is from accusing , that it excuseth ; whence ariseth an admirable tranquility of minde , which the Apostle calleth , i The peace of God which passeth all vnderstanding . It is euident that Faith breedeth this : k for being iustified by Faith , we haue peace toward God. So soone as a sinner truely beleeueth , he hath some peace of conscience : the more his Faith increaseth , and the stronger it groweth , the more peace he hath in his soule . From Faith then ariseth this peace , and from nothing else . For it cannot possibly come from any perfection in man. Indeed Adams conscience in his integrity did excuse him before God , because there was nothing in him blame-worthy : but so could no mans since his fall : for besides those palpable euill deeds whereunto euery mans conscience is priny , whose conscience can excuse him in the best workes that euer he did ? k Is not all our righteousnesse as filthy clouts ? this Dauid well knew , when he thus prayed , l Enter not into iudgement , &c. but Faith ( assuring the conscience , that m We haue an aduocate with the Father , Iesus Christ the Righteous , that he is the propitiation for our sins , purging our soules with his owne most precious blood ) pacifieth it : so that where this peace of conscience is , there must be a true iustifying Faith. §. 49. Of the difference betwixt a quiet conscience , and a not-troubling conscience . Obiect . THe conscience of many wicked men lyeth quiet , and troubleth them not . Answ . Their conscience is improperly said to be quiet : it is either a slumbring cōscience , which though for a time it seeme to lie quiet , yet when it is awaked & roused vp , it will rage and raue like a fierce , cruel , wilde beast , a as Iudas his conscience did : or else ( which is worse ) a seared and dead conscience , which will drowne men in perdition and destructiou , before they be aware of it . b Such a seared conscience had the ancient Heretiques . Now these two maine differences there are betwixt these not-troubling consciences , and that quiet conscience . First , they onely accuse not : this also excuseth . Secondly , they lie still onely for a time , at the vttermost for the time of this life : : this is quiet for euer , euen at the barre of Christs iudgement Seate . §. 50. Of the difference betwixt conscience excusing , and not-accusing . 2 Obiect . MAny wicked men in doing euill , c haue thought they ought to doe so : yea that d they did God good seruice therein : their conscience therefore must needs excuse them . Answ . Nothing so : for , because they had no sure warrant out of Gods Word for that which they did , their conscience could not excuse them : onely it accused them not , and that by reason of the blindnesse of their iudgement . It remaineth therefore to be a proper worke of Faith , gounded on the Gospel , the word of Truth , to cause a quiet conscience . §. 51. Of Security arising from a quiet conscience . FRom this quiet conscience proceed two blessed fruits , which are likewise effects of Faith , & sure tokens therof . First , an holy security of mind . Secondly , a spirituall ioy of heart . For the first ; a beleeuer hauing in his conscience , peace with God , resteth secure for saluation , and for all things that make thereunto , so as with e Dauid he may say , I will both lay me downe in peace , and sleepe , &c. This security is ●in regard of the issue , not of the meanes . For herein lyeth the difference betwixt the godly and worldly security : to be secure and carelesse in vsing the meanes of saluation , which God in wisedome hath appointed , is a carnall , sinfull security : but to rest on God for a blessing on the meanes , and to be secure for the euent , is an admirable worke of Faith. This is that f casting of our care and g burden on God , and h resting vpon him , which the holy Ghost oft vrgeth : they onely who by Faith haue receiued Christ , and haue their consciences quieted through his blood , can thus securely cast themselues vpon God : well and fitly therefore said Ieho●aphat , i Beleeue in the Lord ●our God , so shall ye be established . §. 51. Of ioy arising from a quiet conscience . FOr the second , that spirituall ioy is an effect of Faith following vpon peace of conscience , the Apostle sheweth : for he ioyneth them together , and saith , k Being iustified by Faith , we haue peace toward God , &c. and reioyce . It is noted of the Eunuch , that after he beleeued , and in testimony thereof was baptized , l he went away reioycing : and of the Gaoler that m he reioyced , that he with all his houshold beleeued in God : and of the faithfull Iewes , that n they beleeued and reioyced with ioy vnspeakeable and glorious . This ioy ariseth from Faith , in regard of that benefit which Faith bringeth with it , which is no lesse then Christ himselfe , and in , and with him , all things needfull vnto full and compleate happinesse : so that we may wel conclude , where true spirituall ioy is , there is true iustifying Faith. §. 52. Of the difference betwixt the ioy of the vpright , and hypocrite . Obiect . MAny o that haue no better then a temporary Faith , haue great ioy wrought thereby in their hearts . Answ . Their ioy is no true , sound , solid ioy , but a meere shadow and shew thereof , which is euident both by the birth , and also by the death of it . The birth is too sudden to be sound : that which suddenly sprouteth vp , can haue no deep rooting : p Christ fitly compareth such ioy to corne sowen in stony ground . The death of it is irreconerable , it cleane drieth vp , and vtterly vanisheth away , which , if it had substance , it would neuer doe : therefore q the Scripture maketh it a property of an hypocrites ioy to be but for a moment : as dew vanisheth away by the Sunne , so may their ioy by persecution . True spiritual ioy which ariseth from Faith , is wrought by degrees : for it followeth after a continuall affection , namely sorrow ; they that mourne shall be comforted , ( Mat. 5. 4. ) As sorrow is lessened by Faith , so is ioy encreased : but yet alwayes there remaineth a mixture of griefe and ioy , because there still remaineth in man cause of mourning and reioycing , namely , the flesh and the spirit . Yet this ioy is so fast rooted on a sure ground , which is Christ apprehended by a true and liuely Faith , that it continueth for euer , and neuer vtterly vanisheth away . It may be obscured by temptation , as the shining of the Sunne by a cloude : but as light can neuer be taken from the Sunne , so ioy neuer vtterly seuered from Faith : hee that can and will performe it , hath said it , a Your ioy shall no man take away from you . Such is the power of Faith which breedeth this ioy , that the heate of afflictions cannot dry it vp , but oft times it causeth it to grow and increase : for b we reioyce in tribulations . c The Apostles reioyced because they were counted worthy to suffer rebuke for Christs Name . The d Hebrewes suffered with ioy the spoiling of their goods . This hath in all ages been verified in many Martyrs . §. 53. Of Faith when the fruits of it appeare not . Quest . VVHat if a man cannot find in him these effects of Faith , as peace of conscience , security of minde , ioy of heart , hath he then no true Faith at all ? Answ . I dare not so pronounce : for true beleeuers may be much troubled in their minde , fearefull of their estate , full of griefe and mourning , and seeme to be , farre from those fore-named signes , both in the beginning , while Faith is as it were in the bud , and also in the time of temptation , as it were in winter time . But yet there may be obserued in such persons , an inward panting and breathing ( which are signes of life ▪ ) namely , a groning & greeuing that they want those fruits of Faith , and an earnest desire of them . Such weake ones are to haue recourse to the causes of their Faith , and thereby to support themselues till the winter season be passed ouer , and till it please the Lord to vouchsafe vnto them a pleasant spring , wherein their Faith , may send forth the fore-named fruits : yet in the meane while let them obserue such fruits of Faith as vsually are in the weakest , namely , loue of God , and Gods children , desire and endeauour to please God , and feare to offend him , with the like , which are branches of a cleare conscience . §. 54. Of a cleere conscience proceeding from Faith. BY a cleere conscience I meane c a faithfull endeauor to approue our selues vnto God : and that on the one side by doing that which is pleasing and acceptable vnto him : and on the other by auoyding that which is offensiue to his excellent Maiesty , & greeueth his good Spirit . This proceedeth from Faith , and that in a double respect . 1 Because Faith is the instrument wherby we draw all that vertue and grace from Christ our head , which enableth vs to keepe a good conscience : I liue ( saith the Apostle , meaning a spiritual life ) By the Faith of the Son of God. 2 Because it assureth vs of Gods loue and kindnesse to vs , and thereby perswadeth and euen prouoketh vs in all good conscience to serue him : the Apostle therefore who said , I liue by the Faith of the Sonne of God , addeth , who loued me , &c. wherby he implieth that the loue of Christ made knowne to him , moued him to liue that spirituall life : for when a sinner once beleeueth that God hath indeed so loued him , as to giue his onely begotten Sonne for him , his heart is so affected , as h Dauids was , thinking what to render vnto God ; but finding nothing to giue , he seeketh what may please God , and setteth himselfe in way of thankefulnesse to doe that , ( as faithfull i Enoch who had this testimony that he pleased God , ) being very fearefull to offend him , ( as faithfull k Ioseph , who being tempted to doe euill , said , How shall I doe this and sinne against God ? ) This cleare conscience being a proper worke and fruit of Faith , must needs be a sure note and euidence thereof : which the Apostle implieth by ioyning them together . They who indeed haue a good conscience , haue a sweete , sensible and powerfull proofe of the truth of their Faith. I will therefore a little longer insist vpon this point , and distinctly shew , 1 What is the groud or fountaine of a cleare conscience . 2 What the inseparable properties thereof are . 3 What the extent of it is . These points I will the rather note out , because they are further euidences and proofes of Faith. §. 55. Of loue arising from Faith. THe ground-worke of a cleare conscience is loue : for Faith giueth assurance of Gods loue : a sence of Gods loue worketh loue to God : as fire causeth heate , so loue causeth loue , m We loue God , because he loued vs first . And this loue stirreth vs vp to endeauour to haue a cleare conscience before God. I may not vnfitly resemble Faith , loue , and a cleare conscience , to the sappe , bud , and fruit of a tree : n the tree is Christ , the seuerall branches are particular Christians : the sap which runneth thorow all the seuerall branches , and is the very life of them , is the Spirit : that which receiueth and conueyeth the sappe into euery branch is Faith : the budde which first sprouteth out , is p Loue : the fruit which commeth out of that bud , and manifesteth all the rest , is that cleare conscience which now we speake of : both fruite and budde spring out of the sappe ; yet the fruit commeth immediatly out of the bud : so both loue and a cleare conscience come from Faith , but a cleare conscience immediatly from loue . Our loue to God is it which maketh vs carefull to please him , fearefull to offend him . Wherefore first make tryall of Faith by loue : for marke what Christ said of the poore penitent sinner , a Many sinnes are forgiuen her , for she loued much . What ? was her loue the cause of the forgiuenesse of her sinnes ? No : it was a fruit , a signe , a proofe thereof : her sinnes being forgiuen , and the pardon of them reuealed to her heart & conscience , she loued Christ , and in testimony of her loue washed , wiped and kissed his feete . b We loue God because we are first loued : yea because the c loue of God is first shed abroad in our hearts by the holy Ghost , whereby we haue a sence of Gods loue to vs. Now because God who cannot be seene , hath left vs a visible image of himselfe , euen our brother , whom he hath set in his owne steed , therefore our loue to God moueth vs also to loue our brother , and so d endeauour to keep a cleare conscience before God and men . e Saint Iohn doth much presse the loue of our brother , as an euident fruite and signe of our loue to God. Among other notes of true Faith , this especially is to be obserued , as a tryall of the weakest Faith : when other notes faile , this may stand a poore Christian in great steed . The Faith of many is so weake , that it doth not pacifi● their conscience , nor breed any ioy in them , yet it worketh loue : for aske one who is a weake , yet a true Christian , and findeth not in himselfe a quiet conscience , spirituall ioy , and such like euident testimonies ( whereof I haue before spoken , which argues a strong Faith , ) aske him if he loue God , hee will not deny it , but say , Oh , I loue God with all my heart . If hee doe deny it , further aske , if he be not greeued for displeasing God , if his desire and endeauor be not to please him : or yet further aske if he loue not such as he is perswaded loue God. Few that are indeed true Christians , and not ouerwhelmed with some violent temptations , will deny these . Now these argue a loue to God in them , which must needs proue that they haue Gods loue in some measure reuealed to them , and that they beleeue God loueth them , though sensibly they discerne it not . §. 56. Of a pure heart arising from Faith. 2 THe next thing which argueth a cleare conscience to be a fruit of Faith , is an inseparable property thereof , namely a pure heart . f These two doth the Apostle ●oyne , and that together with Faith and loue : ●ea , g hee ●placeth the testimony of a good conscience in simplicity ●and godly purenesse . Now h from Faith commeth purity of heart : for Faith hath immediate respect to God alone , who i seeth not as man seeth , but k searcheth the heart , and tryeth the reines , & in that respect causeth a man to walk before him in truth , and with a perfect heart : therefore is true Faith called vnfained faith : so as hee that in truth dares say , l Iudge me , O Lord , for I haue walked in mine integrity , hath a good euidence of Faith. §. 57. Of keeping a good conscience in all things 3 THe last point is concerning the Extent of a cleare conscience , which is without restraint , and that in a double respect , 1 Of the m matter , in all things . 2 Of the continuance , n alwayes . The generality of the matter hath reference to the rule of a good conscience , which is his reuealed will , to whom I desire to approue my self , & that is Gods word . Because I desire to please God , therefore whatsoeuer I know to be his will , I endeauour to doe . Thus did o Dauid , p Ioseph , q Zacharie and Elizabeth , r Paul , and many other testifie their good conscience to Gods word , and therby gaue proofe of their true Faith. This extent of a good conscience respecteth rather the integrity of the heart , then the perfection of the work : for perfection of the worke is a full and perfect fulfilling of all the commandements of God , whereunto none can attaine in this world . Integrity of heart is a true and equall endeauour to performe them all , and that though they seeme neuer so contrary to our corrupt humor : for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall . The lusts of an hypocrite rule him , & preuaile ouer his Faith : ſ in such things as crosse not his lusts , he can be content to obey , but no further : loath he is to try himselfe : he endureth not that any other should try him . But vnfeined Faith controuleth all naturall conceits and worldly desires : it maketh both reason and will to yeeld to Gods word and will : and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will : yea , it breedeth an holy iealousie of himselfe ( as a Iob had of his children , ) so as he is very carefull in examining his heart and wayes , and willing that others should trie him , yea , desirous that God would sift him , and discouer such hidden sinnes and corruptions as himselfe cannot find out . Hence it followeth , that 1 For sinnes past , which by his owne , or other mens , or the Lords meanes are found out and discouered , he is truly humbled , and giueth no rest to his soule till he haue some assurance of pardon , as b Dauid . 2 For the time present , because he findeth the flesh still remaining in him , he maintaineth a strife & fight against sinne , as c Paul. 3 For future times he is watchfull , that he be not ouertaken as in former times ; as d Dauid . To this integrity of heart , a faithfull man may attaine . It is that which wee daily pray for in the third Petition : it is all that God exacteth : where it is found , it is a good euidence of Faith. And it is the rather to be noted , because it is both an encouragement for a Christian to endeauour to doe what he can , knowing that his honest will shall be accepted : and also a comfort against his manifold infirmities and imperfections , keeping a man from despaire . §. 58. Of the Continuance of a good Conscience . FOr the Continuance , a cleare Conscience which proceedeth from a sound Faith , neuer decaieth , nor yet standeth at a stay : but rather groweth and increaseth : as e Christ said to the Church at Thyatira , I know thy loue , seruice , faith , patience , and workes , that they are more at the last then at the first . The g Apostle saith of himselfe , That hee endeauoured to that which was before , and followed hard toward the marke : and thereupon exhorteth others to be so minded . This must needs be a good euidence of Faith , because Faith is that which receiueth , and conueigheth in and from Christ such supply of grace , as maketh the beleeuer grow vp thereby , h Hee that beleeueth in me ( saith Christ ) out of his belly shall flow riuers of water of life . By their continuance are many which had onely a temporary and hypocriticall Faith discouered , who otherwise before they fell away , would hardly , if at all , haue beene discerned . That conscience which is thus grounded on Loue , accompanied with sincerity , and extendeth it selfe to all things which are pleasing to God alwayes , is that good and cleere conscience which is so much commended in the holy Scripture : he that is assured thereof ( as the Apostle was , Heb. 13. 18. ) hath a sensible euidence of true Faith. Thus wee haue heard how Faith may bee gotten , and proued . §. 59 : Of the issue of ouer-much boldnesse . THe third point is how it may be preserued : which point is the rather to be deliuered to preuent two extreames , whereinto many are ready to fail . The one is ouer-secure boldnesse : the other , ouer-childish fearefulnesse . For when men haue gotten and proued their Faith , some thorow the pride of flesh are proane to be insolent , and too much to boast of it : other thorow their weakenesse ( which also ariseth of the flesh ) to feare the decay and losse of it . The ground of the former extreame is , that Faith is an immortall seede , which shall neuer cleane vtterly decay , and cleane fall away . This they know , and are able to proue by testimony of Scripture , and euidence of reason . But though this ground be very sound and orthodoxall , yet the collection which is made from thence is vnsound , and impious : for it crosseth Gods wisdome , who hath ordained and reuealed meanes for the preseruing and cherishing of that which hee hath appointed to continue to the end : wherefore wee are exhorted e to worke out our saluation ( though it be f in Heauen reserued for vs ) withfeare and trembling . But , to preuent that illusion , let it be noted , that a man if hee make not the better proofe of his Faith , may be deceiued , and take counterfeit for current ; a temporary Faith for iustifying Faith : which if he doe , then his ground faileth : for a temporary Faith may cleane drie away , g as the Corne sowen in stony ground : witnesse h Simon Magus , i Demas , and k many that beleeued in Christ . It is likely that they which are ouer-bold , neuer thorowly tried the truth of their Faith : for one note of true Faith is an holy iealousie , lest Faith should decay . §. 60. Of losing Faith. 2 THogh true Faith cannot totally & finally fall away , yet it may to their feeling be so farre gone , as it will make them with heauy harts to repent their proud boldnesse , and carelesse security . For , 1 It may be so couered ouer and smothered , as it cannot be discerned : they can for the time haue no assurance of it . 2 All the ioy and comfort of it ( wherewith they were formerly vpheld ) may be cleane taken away , and they euen faint for want of it . 3 No fruits thereof may appeare , but they be as trees in winter : little conscience of any duty , dull in hearing Gods word , cold in prayer , nothing remaining but a formall profession , if that . 4 Their consciences may proue a very racke , a greeuous torture and torment vnto them . 5 It is not like to be recouered with a wet finger , with a light sigh , and a groane : but they may call , cry , and roare againe and againe , before they be heard . 6 When they recouer it , it may be they shall neuer attaine to that measure which once they had : if to that measure of the thing it selfe , yet not of the ioy and comfort of it : they may carry the griefe of this their folly to their graues . §. 61. Of the grounds of Scripture against secure boldnesse . FOr preuenting these fearefull effects , they who are tempted to this extreame , must be very watchfull ouer themselues , and seriously meditate of those premonitions which tend to this purpose , as a Let him that thinketh he standeth , take heed lest he fall . b Thou standest by Faith , be not high minded , but feare . c Take heed that no man fall away from the grace of God. d Take heed lest at any time there be in any of you an euill heart of vnbeleefe in departing from the liuing God. e Let vs feare lest at any time by forsaking the promise , any of you should seeme to be depriued . f Watch and prau that ye enter not into temptation . g If any withdraw himselfe my soule shall haue no pleasure in him . Not without iust cause are these and such like premonitions much vrged and pressed by the Holy Ghost : for well hee knoweth how prone we are to fall away from grace . Lead , iron , stone , or any other earthy heauy thing , is not more prone to fall downeward , if it be not continually drawne and held vp by some meanes or other ; nor water more subiect to waxe cold if fire be not kept vnder it , then we are to decay in grace , if wee bee not watchfull ouer our selues , and carefull to vse all good meanes for nourishing and increasing thereof . Besides , we are subiect to many temptations , which are as water to fire ; they will soone quench the Spirit , if we be not the more watchfull and carefull to stirre it vp . Yea , if once we waxe secure , selfe-conceited , and ouer-bold , wee prouoke God to giue vs ouer to Satan , and our owne lusts , as for a time he gaue Dauid ouer . §. 62. Of the assurance of Faith. THe ground of the latter extreame is , that they feele the flesh in them , they are very weake and prone to fall away ; and many in all times haue fallen away . Answer . These that are thus tempted , must know that the cause of our assurance is not in our selues , but in Christ our head ; as we lay hold of him , so he fast holdeth vs : for there is a double bond whereby we are knit vnto Christ , one on Christs part , the other on ours . That , is the Spirit of Christ : e Hereby wee know that wee dwell in him , and he in vs , because he hath giuen vs of his Spirit . This , is our Faith : for f Christ dwelleth in our hearts by Faith : Now though our Faith should let goe her hold , yet Christs Spirit wōld not let go his hold . This ground of assurance the Scripture expresly declareth : for saith Christ , g I know my sheepe , I giue vnto them eternallife , and they shall neuer perish : now marke the reason , There shall not any plucke them out of my hand : My Father which gaue them me is greater then all , and none is able to take them out of my Fathers hand . Wherefore the Diuell and all his adherents can doe no more , to put out the light of Faith , and plucke vs from Christ , then all Creatures on Earth can to extinguish the light of the Sunne . For why ? The Sun from whence this light commeth , is farre aboue all , they cannot come at it : So Christ on whom our Faith is founded , is farre aboue all our enemies . Christ must be plucked out of Heauen , if true Faith vtterly fall away . 2 Let the fore-named weake ones consider , that as the flesh is in them to make them weake , so also the power of Christs Spirit is in them to make them strong . Though the spirit suffer the flesh sometimes to preuaile ; it is not because the flesh is stronger then the spirit , or the spirit weaker then the flesh ; but because the Spirit in wisdome will haue vs see our weakenesse , see in what need we stand of the power of God , flie to God , depend vpon him : and at length the Spirit will preuaile , and get full conquest : 3 As for the fals of other , wee know not what they were in truth . §. 63. Of the grounds of Scripture for perseuerance . TO be freed from this last temptation , they which are subiect thereunto , must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith ; which are such as these , a He that beleeueth , hath euerlasting life , and shall not come into condemnation , but is passed from death vnto life . b He that drinketh of the water that I shal giue him , shall neuer thirst : but the water that I shall giue him , shal be in him a well of water springing vp into euerlasting life . c This is the victory that ouercommeth the World , euen our Faith. d Hee that beleeueth on Christ shall not be confounded . * They that trust in the Lord shall be as Mount Zion , which cannot be remoued , but abideth for euer . The grounds of this stability of Faith are in the Scripture noted to be these , 1 The constancy of Gods loue , mercy , truth , couenant , calling , gifts , and the like ; which is set forth by these , and such like promises as these be : e I haue loued thee with an euerlasting loue . f With euerlasting kindnesse will I haue mercy on thee . g My mercy shall not depart away from him . h The Lord hath sworne in truth , hee will not turne from it . i I will make an euerlasting couenant with them . k The calling and gifts of God are without repentance . 2 The perpetuall efficacy of Christs intercession , manifested in one particular example , which is to be applied to all his Elect : for what he said to Peter , ( l I haue praied that they Faith faile not ) he performeth for all . 3 The continuall assistance of the Holy Ghost : in which respect it is said , That m hee shall abide with vs for euer , and that n hee which hath begunne a good worke , will finish it . If well we weigh and apply these and such like testimonies of Scripture , though we worke out our saluation with feare and trembling , yet shall we not be fearefull and doubtfull of the issue . §. 64. Of preseruing and encreasing Faith. AS a preseruatiue against those two poysonous potions , and as a meanes to keepe vs in the right way from falling into any of the two extreames , diligent care must bee vsed to preserue and encrease this precious gift of Faith : for if Faith be kept aliue , so as it may beare sway in vs , it will keepe vs both from boasting and doubting . Two especiall points there be which make to this purpose . 1 A conscionable and constant vse of the meanes which God to this end hath appointed . 2 Faithfull and hearty prayer for Gods blessing on those meanes . The meanes are two . First , the ministery of Gods Word . Secondly , the administration of the Sacraments . §. 65. Of vsing the word for increase of Faith. VVEe haue heard before how Faith was bred by the word ; now the word is like to a kind natural mother , which giueth sucke to the child which shee hath brought forth : whereupon saith the Apostle , As new borne babes desire the sincere milke of the word , that yee may grow thereby . He had said before , That we were b borne anew by the word of God : Here hee sheweth that the Word hath a further vse ; namely , to make vs grow . For by the Word the promises of God ( which at first were made known vnto vs , and whereby Faith was bred ) are againe and againe brought to our remembrance , the tender and offer of them oft renewed ; so as thereby our Faith ( which otherwise might languish away thorow our own weakenesse , and Satans temptations ) is not onely preserued , but exceedingly quickened , strengthened , and increased . Vse Our care therefore must be diligently to frequent the publike ministery of the Word ; for by it Christ is lift vp in the Church , as the brasen Serpent was in the Wildernesse . Yea , also to reade and search the Scriptures in Families , and with our selues alone . We heard * before that we must attend on the Word , till we find Faith wrought in vs. Here we further learne neuer to giue ouer , but so long as our Faith hath neede to be confirmed and increased ( which will be so long as we liue in this world , ) to vse the Word . Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue : we must labour for a further benefit , to be established and confirmed thereby more and more in our most holy Faith. §. 66. Of vsing the Sacraments for increase of Faith. THe Sacraments are purposely added for this end , to strengthen our Faith , which they doe two wayes . First , they are Gods c seales added vnto his word , that by two immutable things ( Gods promise , and Gods seale ) wherein it is impossible that God should lie ) wee might haue strong confidence . Secondly , they doe as it were visibly set before our eyes the sacrifice of Christ ( which is the ground-worke of our Faith ) so as in , and by them Iesus Christ is euen d crucified among vs. e The Apostle noteth , that Abram after he beleeued , receiued the signe of circumcision : & withal rendreth the reason because it was a seale of the righteousnesse of the Faith which he had : therefore it serued to the confirmation and preseruation of his Faith. To this end f Philip baptized the Eunuch after he beleeued . Vse God in wisedome hauing ordained these meanes to cherish our Faith , we ought to bee conscionable in a frequent vse of them , otherwise shall we shew our selues rebellious against GOD , and iniurious to our owne soules . §. 67. Of prayer for increase of Faith. 2 PRayer is that meanes which God hath appointed to obtaine all grace , all strength of grace , yea and a blessing vpon all his ordinances ( as I will * after shew ) so that it must needs in that respect be a notable preseruatiue of Faith. Besides , by prayer wee make our selues after an holy manner familiar with God , and so haue more and more euidence of Gods loue and fauour to vs , whereby our Faith must needs be much strengthened . When Satan desired to winnow the Apostles , what meanes did Christ vse to preserue Peters Faith : g I haue prayed ( saith he to Peter ) for thee that thy Faith faile not . Thereby Christ also teacheth vs what we must do to preserue our Faith. After that once Faith is bred in vs , in Faith we may pray that it faile not , but we cannot so pray to get Faith. A man that heareth the sweet promises of the Gospel , and withall heareth that Faith is that meanes whereby the benefit of them is receiued , may earnestly wish for Faith , and desire God to giue it him : but in Faith ( which yet he hath not ) he cannot pray for Faith , as after he hath it , he may for the preseruation of it : therefore faithfull prayer is a proper meanes to cherish , keepe , strengthen and increase Faith. §. 68. Of well vsing Faith. THe last point obserued out of this exhortation is , How Faith may be well vsed . The Apostle doth not simply say , Take Faith , but addeth this resemblance shield , saying , Take the shield of faith : teaching vs thereby that we must vse Faith as souldiers vse their shield . I shewed before how souldiers vse to hold out their shields against all the assaults and weapons of their enemies : to keepe themselues safe , they vse to lie vnder their shields , and so couer and defend their bodies : thus must we shelter our soules by Faith , holding it out against all spirituall assaults , and ( as I may so speake ) lie euen vnder it . This in general is done by resting on Gods promises , which are the ground-worke and rocke of our Faith. For by true Faith we doe not onely giue credence to the truth of Gods promises , but also trust to them , and build vpon them , assuring our selues that they shall be effected to our good , and a so remaine secure whatsoeuer fall out . This vse is to be made of Faith , both in prosperity , and in aduersitie . §. 69. Of the vse of Faith in prosperity . IN prosperity Faith hath a double vse . 1 It maketh vs acknowledge that it is the Lord which hath so disposed our estate , b as Salomon did , saying , The Lord hath made good his word , &c. For Faith hauing an eye to the promises of God , and exercising it selfe about them , when any good thing falleth out , it attributeth and applyeth it to such and such a promise , and so acknowledgeth it to be brought to passe by the word and prouidence of God. 2 Faith maketh vs rest vpon God for the time to come , that all shall goe well with vs , c as Dauid did . For it maketh a man thus to reason : God hath made many faithfull promises neuer to faile or forsake them that trust in him . He hath hitherto made good his word to me . He still remaineth the same God , true and faithfull . I will therefore trouble my selfe with vndue feares . I feare no euill ; but beleeue that it shall euer go well with me . Hereupon also faithfull parents exhort their children to trust in God : yea quietly they commend their owne soules into Gods hands , and commend their children to Gods prouidence , and that vpon this ground , exhorting them also to depend on God , as Dauid did , 1 Chr 22. 11. and 28. 9. ) For * faith hath eyes whereby it doth after a maner see that to be true , which yet it seeth not . §. 70. Of the vse of Faith in aduersity . IN aduersity it hath also a double vse . 1 It vpholdeth vs in the present distresse , when else we know not what doe : instance Dauid ( 1 Sam. 30. 6. ) and Iehosaphat ( 2 Chr. 20. 12. ) 2 It moueth vs patiently to g waite for deliuerance : for God hauing promised to giue a good issue , Faith resteth vpon it , euen as if it were now accomplished . Thus in generall we see how Faith hath his vse alwaies in all estates . §. 71. Of oft calling to minde Gods promises . I Will furthermore particularly shew how we come to shelter our soules vnder Faith. For this , two especiall things are requisite . 1 A faithfull remembrance of Gods promises . 2 A wise and right application of them . For the first , Dauid h hid Gods promises in his heart : thus it came to passe that those i promises vpheld him in his trouble , q and he receiued admirable comfort by them . Assuredly if the beleeuer doe call to mind Gods promise of succour and redresse in his distresse , it will quiet him for the time , and make him rest in hope till he enioy the accomplishment of that promise . While a beleeuer well remembreth , and duely considereth what great and excellent promises are made , how mighty , faithful and mercifull he is that made them , hee thinketh that the world may be as soone ouerthrowne , as his Faith. But the letting of Gods promises slip out of his memory , is that which maketh him faint . The Apostle hauing k secretly intimated vnto the Hebrewes their fainting , declareth the cause thereof , by telling them they forgat the consolation : for that which is not remembred , is as not knowne . Now Gods promises being the ground and very life of Faith , what vse of Faith can there be , if Gods promises be vnknowne , or ( which for the time is all one , ) not remembred ? As a lamp wil soon be out , if oyle be not continually supplyed : so Faith , if it be not nourished with continuall meditation of Gods promises , will soone faile . Vse By way of exhortation let vs be stirred vp to search Gods word , where his promises are treasured vp : and note what promises are there made for our comfort and encouragement : yea let vs vse the helpe of others , especially of those to whom l God hath giuen the tongue of the learned : yea ( among and aboue all others ) of them whom God hath placed in his steed , to whom m he hath committed the word of reconciliation : let vs vse their helpe for the finding out of Gods promises , and hauing knowledge of them , oft meditate and thinke on them , that so they may be the more firmely imprinted in our memories , as in a good treasury and store house , and the more ready to be brought forth for our vse ; like that n good housholder which bringeth forth out of his treasure , things both new and old . As we vse our memories , so shal we find them ready to help vs in time of need : o God therefore prescribed vnto his people diuers helpes for their memories . §. 72. Of well applying Gods promises . IN the second particular helpe ( which is wise and right application of Gods promises ) consisteth the greatest vse of Faith , for which we haue need of the Spirit of wisedome and reuelation . The promises of the Word are declarations of Gods fauour towards man , and of his prouidence ouer him for his good : for it pleased God as to take care of man , and to prouide for him all things needfull , so before● hand to make faithfull promises to him thereof , to vphold him till the time of the accomplishment of them . Now for the better application of them , wee are to consider both the promises themselues , and the persons to whom they are made . In the promises three things are to be obserued . First , the matter contained in them . Secondly , the kinde or quality of them . Thirdly , the manner of propounding them . The matter of Gods promises , is either generall , concerning supply of all good things , and deliuerance from all euill : or particular , concerning the seuerall particular estates , and needs of men . §. 73. Of applying generall promises . THat first promise which God made to man after his fall ( p He shall breake thine head , ) was a generall promise : for by it is promise made of Christ Iesus , and of that full redemption which Christ should make of man. So that promise which God made to Abram ( q In thy seed shall all the nations of the earth be blessed : ) Heere is all happines in Christ promised to all the faithfull . And that which the Apostle setteth downe , a All things shall worke together for the good of them that loue God , &c. And again , b All things are yours : that is , all things tend to your good , and helpe forward your happinesse and saluation . Many other like generall promises there be in the Scripture , which are the rather to be remembred , because they extend themselues to all estates , to all conditions , and to all kinde of distresses whatsoeuer ; so that if we cannot call to mind particular promises , fit for our present estate , we may vphold our selues with these generall promises . For example , when the diuell or any of that serpentine brood shall assault vs , remember we that all that they can doe , is but to nibble at our heeles , he shall neuer be able to crush our head , to destroy our soule : yet his head shall be crushed , he vtterly vanquished . If we be in any misery , remember we that blessednesse is promised vnto vs , and blessed shall we be . If any thing seeme to make against vs , this is promised to be the issue , that all shal turn to our good . §. 74. Of applying particular promises . PArticular promises fit for our particular estates and needs are added to the general , because we are weake and subiect to slip , and cannot well apply , and rest vpon the generall promises . These are very many , I will endeauor to draw them to some distinct heads . They concerne this life , or the life to come . Those for this life are of temporal , or spirituall blessings . For the life to come , heauenly and glorious things are promised . Promises of tempo●all things are to supply things needfull . remoue things hurtfull . For supply of things needfull , it is said , c Nothing shall be wanting . d All things shall be ministred . e God shall fulfill all your necessitie , &c. Besides , there are other particular promises fitted to our seuerall necessities : to such as want meat , drinke or apparell , Christ hath said , f Bee not carefull for your life , what ye shall eate , or what ye shall drinke , nor yet for your body what ye shall put on , &c. your heauenly Father knoweth that ye haue need of all these things . They which desire to haue yet more particulars , let them reade Leu. 26. 4 , 5. &c. and Deat 28. 3 , 4. &c. In the Scripture are further to be found particular promises for Orphans , Widowes , Captiues , &c. likewise for time of warre , famine , sicknesse , &c. If now we want any needfull thing , the vse of Faith is to make vs rest vpon these and such like promises : for if they be rightly beleeued , they will make vs cast our care on God that careth for vs , and moderate our immeasurable carking aftet them ; mouing vs patiently to waite for the accomplishment of our desire , or contentedly to want what God denyeth . For remouing things hurtfull , and deliuering vs out of troubles , God hath expresly said , h I will deliuer thee . i There shall none euill come vnto thee : The Angels ha●● charge ouer thee , to keepe thee in all thy wayes , le●t thou dash th● foote , &c. Here then the vse of Faith is this , that if we be in any trouble , these and such like promises make vs rest quiet ▪ patiently expecting the issue that God will giue , and th●● without prefixing any time ( for k He that beleeueth make●● not haste , ) or prescribing any meanes to him , ( as faithful Moses when he said , l Stand still , and see the faluation of th● Lord , &c. ) For spirituall matters , we haue many most comfortable promises , as that m God will be our God , wee shall be his people , we shall all know him : he will forgiue our iniquities : he will write his Law in our heart : n he will giue the Holy Ghost to them that desire him , &c. So there are many particular promises for particular graces , as for Faith , Hope , Loue , &c. And for growth and increase in these . The vse of Faith here is to vphold vs against our manifold defects , infirmities , and imperfections . For first it giueth euidence to our soules , that the graces wee haue are the gifts of God , because God promiseth them . Secondly , it maketh vs rest on God for perfecting of that good worke which he hath so graciously begun ; a I know whom I haue beleeued ( saith Saint Paul ) and I am perswaded that he is able to keep that which I haue committed to him , &c. For promises of heauenly things , the Scripture is euerie where plentifull : that b the soule shall at the dissolution of the body goe immediately to Heauen , that c the body shall rise againe , and d be made like to the glorious body of Christ : and we e enioy euerlasting happinesse , with the like . The vse of Faith in regard of these , is to vphold vs with the expectation of that heauenly happinesse which is promised , yea , though wee bee here destitute of worldly things , and in many troubles and tribulations . §. 75. Of applying absolute promises . 2 FOr the kinds of Gods promises , some are absolute which God hath simply and absolutely determined to accomplish euen as they are propounded : as before Christ was manifested in the flesh , f the promise of the Messiah , and h of calling the Gentiles : since that time the i promise of calling the Iewes , and of k Christs second comming in glory . l All sauing , sanctifying graces , being absolutely necessary to saluation , are thus promised to all Gods children : and m the continuance and perseuerance of them vnto the end ; and also the end and issue of all , n eternall life . The vse of Faith in these , is to vphold vs against all feare and doubt , euen when we haue not a sensible feeling of them : for God ( who is able to performe whatsoeuer he hath promised ; and true and faithfull in all his promises ) hauing absolutely promised such & such things , though all things in Heauen and Earth should seeme to make against them , yet would Faith beleeue them . §. 76. Of applying conditionall promises . OTher promises are conditionall , which are no further promised then God in wisdome seeth to be most meete for his owne glory , and his childrens good . Thus are promised , 1 All temporall blessings , o which Lazarus an holy Saint wanted . 2 Freedome from all crosses and troubles . What Saint hath not had his part in some of them ? who hath been freed from all ? 3 Freedome from all temptations . As our head was tempted , so haue his members from time to time . 4 Lesse principall graces , which are called restraining graces , being giuen rather for the good of others , then of them who haue them . p These the Spirit distributeth seuerally , not all to euery one , but some to one , some to another . 5 The measure of sanctifying graces : for though euery Saint hath euery sauing grace in him , yet hath he not a like measure : some haue a greater , and some a lesse . Admirable is the vse of Faith in these conditionall promises : for it maketh vs so to trust to Gods power , as we subiect our selues vnto his will ; as q the Leaper , who said ; If thou wilt thou canst make me cleane ; and h those three constant seruants of God , who said ; Our God is able to deliuer vs from the hot fiery Furnace , and hee will deliuer vs out of thine hand O King. But if not , be it knowne to thee O King , that wee will not serue thy gods , &c. For Faith perswadeth vs that God is wiser then our selues , and that he better knoweth what is good for vs then we our selues doe , and so moueth vs to resigne vp our selues wholly to Gods good pleasure . This is the generall vse of Faith in respect of these conditionall promises , it hath also other particular vses , as 1 For temporall things , so to rest on Gods promise , as we beleeue God will either supply our wants , or inable vs to beare them : as God had taught Paul s how to want . 2 For crosses , so to beare them , as being assured that God will either free vs from them , as he deliuered t Iob : or u assist vs and inable vs to beare them , * and turne them to our good . 3 x For temptations that God will stand by vs , and giue a good issue . 4 For restraining and common graces so to content our selues , as we doubt not but also to haue such sanctifying as shall be needfull to our saluation ; which also is to be applied to the measure of sanctifying graces , according to that answere of God to Saint Paul , y My grace is sufficient for thee . §. 77. Of applying implicit promises . FOr the manner of propounding Gods promises , they are either expresly declared , or else by consequence implied . Expresse promises are either generally propounded to all : of these we haue heard before ; or else particularly applied to some particular persons . Some of these are such as are not proper to him alone to whom in particular they are directed ; but for the good of others also . If we find such needfull for vs , it is the vse of Faith to apply them to our selues with as strong confidence as if they had beene directed to vs. This a the Apostle teacheth vs to doe : for where God made a promise to Ioshuah , ( b I will not faile thee , &c. ) the Apostle applieth it to all Christians . The ground of this application is taken from Gods vnchangeable and impartiall manner of dealing : the same God that he is to one faithfull man , the same he is to all . If therefore he would not faile I●shuah , neither will he faile any . By consequence promises are implied , either in the examples , or prayers of faithfull Saints . In their examples , by those blessings which they haue enioyed . For that which God bestoweth on one , he is ready to bestow on euery one to whom it is needfull : Gods giuing it to one , is a promising of it to all . So as we may with as strong confidence depend vpon God for such needfull things , as if God had expresly promised them . Thus doth c Saint Iames vrge that end which God gaue to Iobs troubles , as a ground of our Faith , to make vs waite for a like deliuerance in our troubles . In their prayers , by those things which they haue praied for in Faith and obtained . Their faithfull calling vpon God , and Gods gracious hearing of them , are as much as a promise , that God in such and such things will heare vs calling vpon him : thus did Dauid make this a ground of his faith . Psal . 22. 5. The vse of Faith in these implicit promises is to perswade our hearts that God will deale with vs as hee hath in former times dealt with his faithfull children . §. 78. Of the true Heires of Gods promises . THe last point to be noted for the right application of Gods promises , is the persons to whom they belong . Here note two points . 1 Who are the righteous heires and children of Gods promises . 2 How these heires are qualified . 1 For the first , Christ Iesus the true naturall Sonne of God , as hee was Emanuel , God with vs , our Head and our Redeemer , is properly the heire of all Gods promises , e In him they are , yea , and Amen . That is to say ; In him they are propounded , ratified , and accomplished . This is euident by those generall promises which are the foundation of all the rest . f He , ( that is , Christ ) shall breake thine head . g In thy seede ( h that is , Christ ) shall all the Nations of the Earth ●e blessed . Now how is Christ the heire of Gods promises ? as a priuate person ? onely in himselfe ? No verily : but as a publike person , as the head of a body : for Iesus together with all the Saints , which were giuen him of his Father , make but one mysticall body , i which is Christ : so as all the faithfull together with Christ are heires of the promises ; they , and they alone haue a right vnto them : so as what the Apostle saith of godlinesse . I may fitly apply to Faith , which is the Mother of all Godlines , k Faith is profitable vnto all things , which hath the promise of the life present , and of that which is to come . Both generall and particular promises , promises of earthly , spirituall , and heauenly things ; conditionall , and absolute promises : all promises belong to the faithfull . §. 79. Of applying Gods promises to the right persons . 2 FOr the second , the seuerall conditions and qualities of the persons to whom seuerall promises are made , are exceeding many . Sometimes they are made to Faith , sometimes to obedience , sometimes to vprightnesse , to cheerefulnesse , to constancy , to loue , to feare ; to such as mourne , hunger , are heauy laden ; to such as pray , heare Gods Word , keepe his Commandements ; to the fatherlesse , widowes , captiues , poore , sicke , &c. It is not possible , neither yet is it needfull that I should reckon vp all : they are here and there to be found throughout the Scripture . The vses of Faith in respect of the persons to whom the promises are made , are these . 1 To assure vs that we are they to whom they appertaine . 2 To make vs apply them to those seuerall qualities which we find in our selues , as if we hunger , to beleeue we shall be satisfied ; if we mourne , that we shall be comforted , and so in the rest . To make vs expect the accomplishment of them , according to our seuerall needs : as when we are in any trouble , to expect deliuerance ; when tempted , assistance ; when in want , releefe , &c. Thus ( as distinctly as I can ) haue I shewed how the shield of Faith may be vsed . Hitherto of the manner of the Apostles exhortation . §. 80. Of the meaning of the Metaphor . THe motiue whereby hee inforceth his exhortation , followeth : wherein is contained the eight generall point to be deliuered in this Treatise of Faith , which is the benefit and power of Faith , in these words ; Wherewith yee shall be able to quench all the fiery darts of the Diuell . THe Apostle here vseth another Metaphor . His manner of phrase may at first sight seeme to bee improper , That a man should take a shield to quench fire : A shield is rather to keepe off a blow . But if we well note the drift of the Apostle , and also the manner of framing his speech , wee may find that it is not so improper as it is taken to be . For first , he saith not , By the shield ye quench ; but a by it ye shall be able to quench . Againe , he saith not simply , whereby ye shall be able to quench darts , that had beene improper , but he addeth fiery . Thus because Satans temptations are as darts , and as fiery darts , he vseth the metaphor of a shield , in opposition to the one , and the metaphor of quenching in opposition to the other . Thus wee see that the Apostles speech is proper enough , answearing two metaphors in their seuerall kindes : A shield in relation to d●rts : quenching in relation to fiery . Besides , hereby hee declareth a double benefit of Faith : one to protect vs from Satans temptations , that they annoy vs not : the other , ( if they doe pierce and wound our soules , ) to cure the hurt which they haue done . To amplifie this benefit of Faith , the Apostle describeth our enemy by his malicious and mischieuous nature ( the wicked ) ( or , as the originall with an emphasis setteth it downe , that wicked one ) and his temptations , by the kind of them vnder this metaphor Darts . Of the nature of this wicked one , I haue spoken before on verse 12. For the metaphor , a Dart is a kinde of weapon that is flung , slung , or shot at a man farre off , which if it hit him , will deepely pierce him , and sorely gall him . I shewed before how we were oft forced to wrestle with Satan , and to grapple with him hand to hand . Here is shewed that he hath also Darts to shoote at vs a ▪ farre off , so as hee can pierce and wound vs when wee see him not : he can send at vs , though he come not to vs. As when c the Dragon could not come at the Woman , he cast waters after her . This Woman is the Church ; the red Dragon , Satan ; Waters , his manifold temptations or darts . Thus we see that The Diuell can euery way annoy vs , both at hand and afarre off : when he is suffered to come to vs , and when he is restrained and kept from vs. Vse How can wee now at any time be secure ? Doth it not stand vs in hand to watch alwaies , alwaies to bee well armed , and haue this shield of Faith ? That the benefit and power of Faith may be the better discerned , I will shew more distinctly , 1 What these Darts are . 2 How they are kept off . 3 Why they are called f●●●y . 4 How they are quenched . §. 81. Of Satans Darts here meant . SOme take afflictions to be meant by Darts . Answer . There is another proper peece of armo● to defend vs from the hurt of them , namely , The preparation of the Gospel of Peace . Other take all sinnes and all prouocations to sinne , to be heere meant . Answ . This must needs be too generall : for thus should the seuerall peeces of Armour , and their distinct vses be confounded . The Brest-plate of Righteousnesse is the proper fence against such temptations . I take the Darts here spoken of to be those seueral and sundry temptations which the Diuell vseth to draw vs to doubt of that helpe wee haue in GOD , and to despaire : for oft he casteth sundry thoughts of despaire into vs , that he might shut out all hope in God , and so draw into perdition . Thus afflictions , so farre forth as the Diuell vseth them as meanes to disquiet and vexe the soule , may be here vnderstood : and likewise all sinnes and prouocations to sinne , as they tend hereunto . These temptations were they light and fasten , pierce deepe . Satan let store of these flie against Iob , they fell on him as thicke as haile-stones : despaire was it which Satan sought to bring Iob vnto by depriuing him of his cattell , goods , children , & all that he had : by striking his body all ouer with sore botches & boiles . The contradicting speeches of Iobs wife and friends ( the instruments of Satan herein ) tended to this . These darts also he let flie at Dauid , as appeareth by the many complaints of Dauid : yea , he flung some of these at Christ in the d wildernesse , in the e garden , and on the f crosse . No darts so wound the body , as these wound the soule where they fasten . §. 82. Of the vertue of Faith against Satans Darts . 2 THese darts are onely kept off by Faith : for Faith alone giueth vs assurance of Gods loue : by it wee so rest and repose our selues on the fauour of God in Christ , as nothing can make vs doubt of it , or separate vs from it . g Though he slay me , yet will I trust in him , saith Iob. Reade Psal . 3. & 91. & Rom. 8. 38 , 39. The stronger our Faith is , the better are we fenced against these temptations : the weaker our Faith is , the deeper doe they pierce : yea if they preuaile against vs , it is because we want this shield , or at least haue let it fall , and so for the time want the vse of it . Therefore a Saint Peter exhorteth to be stedfast in the Faith , while wee resist the diuell ; as if he had said , Looke to your shield , keepe it safe , hold it out manfully against all the darts of the diuell . §. 83. Of Satans fiery darts . 3 THey who by these Darts vnderstand afflictions , say , they are called fierie , because afflictions are greeuous to the flesh ; they who vnderstand sins , because as fire they kindle one another and so increase . Answ . But there is an higher matter here meant ; for the metaphor is taken from malicious mischieuous enemies who poison the heads of darts , and arrowes , & bullets which they shoot at men : these poisoned things being of a fiery nature , if they pierce into a mans flesh , lie burning , and tormenting the body , and continue to inflame it more and more , till they haue soaked out the very life of a man , if in time they be not cured . Thus the forenamed temptations of Satan , tending to doubt and despaire , ( if they fasten ) vexe , grieue and torment the soule , burning and festring therein , till they bring a man to vtter destruction , if the fire and heat of them bee not slaked and taken away . It must needs bee great burning , great anguish and vexation that made Dauid cry out and say , b O Lord rebuke me not in thy wrath , &c. My bones are vexed : my soule is also sore vexed , &c. I fainted in my mourning , &c ▪ c I am in trouble , mine eye , my soule and my belly are consumed with griefe , &c. I roared all the day . d Much more bitter exclamations did Iob send forth , and yet what men were these ? what excellent Worthies of the Lord ? If the fiery venome , and burning poison of Satans darts so tormented such men , men of admirable Faith , how doe they torment men of weake Faith , yea men of no Faith ? f Iudas was so tormented therby , that his life was an vnsupportable burden vnto him , he could not endure it , but made away himselfe , as many other haue done in all ages . §. 84. Of the vertue of Faith against Satans fiery Darts . 4 THe onely meanes to coole this scorching heare , & to asswage this burning , is the blood of Christ : and Faith onely is the meanes to apply the efficacy of Christs blood to our soules : by Faith therefore , and by nothing else , may these fiery Darts be quenched . As balsom , & such other medicinable oyles which Chirurgiōs haue for that purpose , being applied to that part of mans body which is in flamed with the forenamed poisonous weapons , asswage the heate , driue out the poison , and cure the flesh : so Faith , which applieth the vertue of Christs Sacrifice to a perplexed and troubled soule , dispelleth the inward anguish thereof , pacifieth and quieteth it , and so cureth the wounds thereof . The Faith of Dauid did thus cheere vp and refresh his soule after it had been perplexed ; in which respect he saith vnto his soule , g Why art thou cast downe and vnquiet ? Wait● on God , &c. Thus h againe , i and againe he cheereth vp his soule : this also drew the fiery poison out of Iobs soule , as that speech implieth , k Though he s●lay me , yet will I trust in him . §. 85. Of stirring against despaire . ARe temptations to despaire , piercing Darts ? fiery Darts ? Keepe them off as much as possibly may be . As we feare to drinke poison , let vs feare to despaire . It will be a fiery burning poison in our soule , that wil yeeld vs no rest ; as we see in such as are ouercome thereby . Let vs not dare to yeeld vnto it ; but though God should seeme to be so angry with vs as to kill vs , yet with Iob , to trust in him . For this end we must suffer Faith to haue the vpper place in vs , euen aboue sence and reason too . And for this end looke vnto God , and duly weigh both what he promiseth , and why hee maketh such gracious promises to vs : and looke not to our selues and our own deseruings , but rather know that Gods mercy is as an ocean in comparison of the drops of our sinnes : they that despaire , little consider how much greater Gods goodnesse is , then their sinne . §. 85. Of the need and benefit of Faith. IN how wretched a condition doe they liue , who are destitute of Faith ! they lie open to all the fiery , burning , tormenting temptations of the diuell ; they haue no meanes to preuent them , none to quench them when they are wounded in conscience . This fire must needs either stupifie all their spirituall sences , dry vp all the life of the soule , and take away all feeling : or else torment them intollerably without all hope of redresse , as Caine , Saul , Iudas , and such like were tormented . It were much better for a man not to bee , then not to beleeue . What an admirable vertue is Faith ? what vertue hath it in it selfe ? What benefit doth it bring vnto vs ? What Christian souldier ( that is wise , and feareth these fiery darts , ) dares enter into the battaile without this balsom ? The maine and principall ende , for which the Apostle here setteth downe these benefits of Faith , that which especially he aymeth at , is , to commend vnto vs this precious gift , so as it may be a strong motiue to vrge all the forenamed points concerning Faith , whereof wee haue spoken before , and to stirre vs vp diligently to labour and vse all the meanes we can , First to know what true Faith is , Secondly , to get it , Thirdly , to proue it , Fourthly , to preserue and increase it , Fiftly , well and wisely to vse it . §. 86. Of spirituall recouery . BEhold here a sure ground of much comfort and great encouragement , euen to such as are weake , and by reason of their weakenesse , or else through the violence of some temptation , haue let fall their shield , so as Satans fiery Darts haue touched their conscience , and pierced their soule . Let them not thereupon vtterly despaire , and yeeld thēselues ouer to Satans power , but know that yet their Faith may stand them in steed , that yet there is a further vse of it , not onely as a shield to keepe off , but as balsome to drawe out the fire , to quench it , and cure the wound . a The word which the Apostle here vseth , implieth ( as wee haue shewed ) a recouering , resuming , and taking vp againe our shield . Let not therefore our faintings , failings , and spirituall wounds put vs out of all hope , as if death and destruction , without all remedy and recouery , must needes follow thereupon : But rather let vs with all speed haue recourse to Gods promises , and to Christ Iesus the true heire of them , and so renew our Faith , as c Peter renewed his , when he looked vpon Christ . §. 87. Of Satans assaulting our Faith. THe last point yet remaineth , which is , to discouer the manifold wiles which the Diuell vseth against this heauenly gift , and to shew how they may bee auoyded . We haue heard before how he laboureth to spoile vs of the Girdle of Truth , Brestplate of Righteousnesse , and Shooes of Patience ; but his best wit and greatest force is bent against the Shield of Faith. The first assault made against Eue , was in regard of her Faith , d Hath God indeede said , &c : so against Christ , ( e If thou bee the Sonne of God , &c. ) Herein did he oft tempt the f Israelites , yea & Moses g also in the wildernesse . h This was it for which he desired to winnow Peter ; and for which i Paul feared lest hee had tempted the Thessalonians . Lamentable experience sheweth how mightily hee preuaileth by this temptation : in time of persecution he bringeth men hereby to renounce their profession : and hereby at all times he bringeth many to the very pit of despaire . That which hath been before deliuered concerning the excellency , necessity , vse and benefit of Faith , declareth the reason , why the Diuell so assaulteth it : for hee , being our Aduersary walking about , and seeking whom to deuoure , espieth that Faith is it which especially preserueth vs safe from being deuoured ; that this is the victory which ouercommeth both k himselfe and his chiefe agent and instrument the l world ; and therefore with all might and maine endeauoureth to spoile vs of this shield . It is therefore needfull we should know what are his wyles , and how they may be auoyded . His sundry kindes of wyles may be drawne to two heads , namely those wherby he laboureth either to keep men from Faith , or else to wrest Faith from them . I will in order discouer some of the principall in both kinds , which are these . §. 88. Answer to Satans Suggestion , that it is presumption to beleeue . 1. Suggest . FIrst , it is altogether impossible to attaine vnto any such gift as Faith is . Secondly , can any man be assured that Christ is his ? Thirdly , whosoeuer hath any such conceit , presumeth . Fourthly , to inforce this temptation the further , he also suggesteth , that the ground of Faith ( Gods word ) is vncertaine . And fiftly , though that Scripture were the certain Word of God , yet the Ministery of it by man , is too weake a meanes to worke so great a worke as Faith is thought to be this Suggestion hath preuailed much with Papists . Answ . First , that which hath been before deliuered concerning the getting of Faith , sheweth that this is a lying Suggestion . Secondly , it hath been expresly proued that a man may know he hath Faith. Thirdly , the differences betwixt Faith and presumption shew , that assurance of Faith is no presumption . 1 Faith driueth a man out of himselfe : because the beleeuer can find no ground of confidence in himselfe , therefore hee casteth himselfe wholly vpon CHRIST . Presumption findeth something in the man himselfe to make him boast . 2 Faith resteth on a sure ground , which is Gods Word , that both commandeth vs to beleeue , and promiseth to performe that which we doe beleeue . Presumption relyeth onely on a mans surmize and meere coniecture . 3 Faith is ioyned with the vse of the means : both of those meanes whereby it was first bred , and also of those which God hath appointed for the nourishing of it . Presumption not onely carelesly neglecteth , but arrogantly contemneth all meanes . 4 Faith is wrought by degrees : first by knowledge , then by griefe , after by desire , as we heard * before . Presumption is a sudden apprehension of the mind . 5 Faith maketh a man worke out his saluation with an holy iealousie , yea with feare and trembling : oft calling vpon God , and depending on him . Presumption is ouer-bold . 6 Faith maketh a man depart from all iniquity , and keepe a cleere conscience . Presumption is accompanied with much pollution , at least inward . 7 Faith is most sure in time of tryall , then is the strength of it most manifested . Presumption like a Bragadocha then maketh greatest florish when there is least danger . 8 Faith continueth vnto the end , and neuer falleth away . Presumption is subiect to decay totally and finally . 4 Of the certainty of Gods word we shal after speak : 5 For mans Ministery it is Gods ordinance ; & thence it hath that mighty power to worke Faith : for God who at first brought light out of darkenesse , can by weake meanes worke great matters : Besides , a We haue this treasure in earthly vessels , that the excellency of that power might be of God , and not of vs. §. 89. Answer to Satans suggestion of the difficulty of getting Faith. 2 Suggest . IF it be not impossible to get Faith , yet it is so difficult and hard a matter , that not one of a thousand who seeke it , obtaine it . Herein Satan preuaileth with idle , slothfull persons , b who in all things which they should enterprise , pretend more dangers and difficulties then needes , of purpose to find a pretence to their idlenesse . Answer . Though it bee hard to the carnall carelesse man , yet ( as Salomon saith of knowledge , Pro. 14. 6. ) Faith is easie to him that will beleeue ; not that it is simply in mans power , but that Gods Spirit so openeth his vnderstanding in the mysteries of godlinesse , so worketh on his hard and stony heart , making the one capable , and the other pliable , as thereby the man is brought like softened waxe easily to receiue the impression of Gods seale . Though man in himselfe be dead in sin , yet Gods word is as powerfull to quicken him , as Christs was to raise Lazarus . Indeed many seeke , and find not , aske , and haue not : but why ? d Saint Iames giueth one reason , They aske , and seeke amisse . They seeke Faith in themselues , and from themselues : they seeke it by carnall and fleshly deuices : they seeke it by their owne wit and reason . Saint Paul rendreth another reason , e The God of this world hath blinded their minds , that the glorious light of the Gospell should not shine vnto them . Because they oppose against Gods truth so farre as it is made knowne vnto them , or wittingly winke at it , or turne from it , God giueth them ouer in iust iudgement to the power of Satan , who blindeth their minds . But if we repaire to the Author who giueth Faith , and to the spring whence it floweth ; if we rightly vse the right meanes of attaining it , and waite at the doore of Wisedome till shee open vnto vs , vndoubtedly we shall find Faith and not misse of it . §. 90. Answer to Satans suggestion of the small need and vse of Faith. 3 Suggest . FAith is a needlesse thing . This conceit the Diuell putteth into the mind of two sorts of people : first of proud Pharisaicall Iusticiaries , who trust to their owne righteousnesse : these thinke that the brest-plate of righteousnesse is armour enough : Secondly , of secure , carnall Gospellers , who imagine that a good hope ( as they call it ) is sufficient , there needeth not assurance of Faith. Answer . God maketh and ordaineth nothing in vaine : as for the proud Iusticiary , let him first know , that righteousnes seuered from Faith , is no righteousnesse : though righteousnesse ioyned with Faith be of good vse , yet seuered from Faith , it is of no vse at all . Secondly , that the Brest-plate of righteousnesse , which the best men euer in this World had , was full of crackes and holes , full of many defects and imperfections , through which Satan would soone haue wounded them euen to death , if they had not had this shield . As for the secure Protestant , if euer hee feele the fire of Satans darts , he will find that all the assurance which possibly he can attaine vnto , is little enough . That poore man which said ; f I beleeue , Lord helpe my vnbeliefe : And the Disciples which said , g Lord increase our faith , saw that a good hope was not enough . As a preseruatiue against this poysonous temptation , wee must labour for all the assurance of Faith that wee can . §. 90. Answer to Satans suggestion of the damage arising from Faith. 4 Suggest . FAith is hurtfull to a mans credit , honour , profit , pleasure , &c. Herein Satan preuaileth with worldlings , whose hearts are onely on things here below . Answer . First , the price of Faith , yea of one graine of Faith , is of more worth then all the treasure in the world : this that good h Merchant well knew , who sold all to buy it . Secondly , they who are wounded with Satans fiery darts , would willingly forgoe all credit , wealth , and pleasure that the World possibly can giue , for a dramme of Faith. Thirdly there can be no true credit , honour , &c. without Faith : all are sanctified by Faith , otherwise they are meere shadowes and shewes . §. 91. Answer to Satans suggestion of Mans vnworthinesse . 5 Suggest . FAith is too good and precious a thing for poore wretched sinners to haue : herein hee preuaileth with distressed fearefull Christians . Answer . For remouing of this , wee must remember what was * before deliuered of Gods free grace , and rich bounty , which is not restrained by our vn worthinesse . If the Diuell by these , or such like meanes cannot keepe vs from getting faith , he hath other wiles to wrest it from vs , which follow . §. 92. Answer to Satans suggestion of mans imperfection . 6 Suggest . THy Faith is not sound , but counterfeit : for it is mixed with many imperfections , transgressions , weakenesses , doubtings ; there is no growth or increase of it : many weake Christians are brought hereby to stagger . Answer . Oft proue thy Faith , especially by the causes , and by thy loue , and a true desire to liue honestly : Know that euery thing here is imperfect , yet that truth and imperfection may stand together : striue against these imperfections , and vse the meanes for encrease of Faith. §. 93. Answer to Satans suggestion of trusting to meanes . 7 Suggest . THere are meete helps afforded for all distresses : why may not men trust to them ? Is it not good to seeke to the Physician in sicknesse ? to trust vnto number and prowesse of men in warre ? and to friends in time of need ? Thus he maketh many to cast away the shield of Faith , their confidence in God , and to trust vnto outward meanes , as b Asa . Answer . All meanes are subordinate to Gods Prouidence , and guided thereby : therefore in the vse of them wee must looke vnto God , and depend on him , and call vpon him for a blessing : neither supply of meet meanes , nor want of them , must any whit lessen our trust in God , but to God must all the glory be giuen , whatsoeuer the meanes be . §. 94. Answer to Satans suggestion of apostacy . 8 Suggest . THou canst neuer hold out : thy Faith will not onely be in vaine , but thy latter end is like to be worse then the beginning : How many haue fallen away in all ages , and daily doe fall away ? Answer . There are meanes to preserue and increase Faith , as well as to get it : let them be well vsed , and thy Faith shall neuer faile : Remember Christs prayer for Peters Faith : as for others , wee cannot so well know the ●oundnesse of their Faith as of our owne . §. 95. Direction against Satans stormes . IF he preuaile not by any of these , or such like subtill suggestions , he will try by all the stormes and troubles he can , to shake and ouerthrow our Faith. We must therefore be like sound Oaken Trees , which the more they are shaken , the deeper roote they get in the earth ; and know for our comfort , the Diuel can raise no greater stormes then God in wisedome permitteth him . God in the end will turne all to our good , as he dealt with Iob , ( Iob 42. 10. &c. ) so that if we beleeue , we shall surely be established . Faith maketh men secure in perils . THE SEAVENTH PART . The Helmet of Hope . Ephesians 6. 17. And take the Helmet of Saluation . §. 1. Of the difficulty of a Christian Souldiers Estate . EXcellent meanes of defence are those whereof we haue heard , especially the last of them : yet the Apostle thinketh them not sufficient , but proceedeth to set forth other peeces of armour , saying , a And take , &c. Whence wee may well gather , that It is no easie matter to be a Christian Souldier , and stedfastly to stand vnto the end against all assaults . Many graces are needfull to be added one to another for that purpose . One might haue though that when hee had named the shield of Faith , he need haue added no more : but God who knoweth both our weakenesse and pronenesse to faint , and also the power and subtilty of our aduersaries better then our selues , seeth it needfull that an helmet be vsed as well as a shield : our care therefore must be to vse this also . §. 2. Of the Spirituall Grace here meant . THis fift peace of Spirituall Armour ( though it bee not plainely expressed ) is necessarily implied to be Hope ; for a in another place where hee vseth this metaphor , hee expresseth Hope , Put on ( saith he ) for an Helmet the hope of Saluation . What could more plainely be spoken ? and what better interpreter of the Apostles minde could wee haue then the Apostle himselfe ? Saluation is thus applied to Hope , because 1 Saluation is the maine end of our Hope , that which aboue all toher things wee waite for : when we come to the possession of it , then hath Hope her end , and period . 2 It is an especiall meanes of attaining vnto Saluation , ( e We are saued by Hope . ) This is that coard whereby wee hold fast to Gods promises till they bee all accomplished , which will not bee vntill wee enioy saluation . 3 Herein lieth a maine difference betwixt the hope of worldlings , and Saints : their hope reacheth no further then to the things of this life ; therefore d when they die their hope perisheth , but these e hope for an inheritance immortall , &c. Therefore f they haue hope in their death : for g if in this life onely wee haue hope in Christ , wee are of all men the most miserable . Thus hauing shewed what this Helmet of Saluation is , I will distinctly shew , 1. What Hope is . 2 How it differeth from Faith. 3 How fitly it is compared to an Helmet . 4 How necessary it is . 5 How it is gotten , preserued , and vsed . 6 What are Satans wiles against it . §. 3. Of the definition of Hope . HOpe is an expectation of such good things to come , as God hath promised , and Faith beleeued . 1 In expectation especially consisteth the very nature of Hope ; g If we hope , &c. h We waite . Dauid ioyneth hoping and waiting together , as implying one and the same thing ; h Waite vpon the Lord , and hope in him . 2 Good things are the proper obiect of Hope : herein it differeth from Feare : We feare things euill and hurtfull . I looked , that is , hoped for good ( saith Iob : ) The thing ( namely ) that euill thing which I feared , is come vpon me ? Iob 3. 25 & 30. 26. ) 3 These good things are to come : not past , nor present , which either are or haue beene seene : l Hope which is seene , is no hope : for how can a man hope for that which he seeth ? 4 They are also such as God hath promised . For the ground of our Hope is the promise of God , who is faithfull and true : we may well waite for that which he hath promised , whatsoeuer it be . In this respect this true Hope is termed m The Hope of the Gospel : that is , an Hope which waiteth for those things which in the Gospel are promised . n This was the ground of Simeons Hope . These promises are of all needfull things in this world , both Spirituall and Temporall ; of assistance vnder all crosses , and of deliuerance from them : and at length of eternall glory and happinesse in heauen , which ( because it is furthest off , and includeth in it an accomplishment of all other promises , ) is the most proper obiect of Hope . In which respect the Scripture doth thus entitle it , o Hope of Saluation , p Hope of eternall life , q Hope of glory , &c. 5 The things we hope for , are also such as Faith beleeued . For there is such a relation betwixt Faith and Hope , as is betwixt a mother and a daughter : Faith is the mother that bringeth forth Hope ; and Hope is a blessed daughter which nourisheth Faith. r Faith is the ground of things hoped for . Till a thing be beleeued , a man will neuer hope for it : ſ By Faith we waite : that is , Faith causeth vs to waite . Againe , except a man hope , and waite for that which he beleeueth , his Faith will soone decay . §. 4. Of assurance and patience of Hope . THus in generall we see what Hope is . There are two especiall properties which the Scripture doth oft annexe to Hope , 1 Assurance . 2 Patience . For Assurance , expresly saith the Apostle , t Shew diligence to the full Assurance of Hope . In regard of this property it is said , u Hope maketh not ashamed , that is , disappointeth not him that hopeth , of the thing which he waiteth for , so as he need not be ashamed of his Hope . Fitly therefore is it termed , * An Anchor of the soule , both sure and stedfast . According to the quality and quantity of Faith , is the quality and quantity of Hope . What a man beleeueth , that he hopeth for : as he beleeueth , so he hopeth for it : but true Faith doth assuredly beleeue the truth of Gods promises : therefore true Hope doth certainely expect them , for there are the same props to vphold our Hope , as are for our Faith , to wit , the goodnesse , power , truth , and other like attributes of God : Hope ariseth not from mans promises , nor is nourished by mans merits . Our aduersaries make vncertainty a property of Hope , and ground it vpon coniectures and probabilities : wherby they take away one main difference betwixt the hope of sound Christians , and carnall Libertines : and cleane ouerthrow the nature of sauing Hope : for though , by reason of the flesh , the best may sometimes wauer in their Hope , as well as in their Faith : yet is not this wauering of the nature of Hope , but the more Hope encreaseth , the more is doubting dispelled . For Patience , b that also is expresly attributed to Hope : If we hope for that we see not , we doe with patience waite for it : How needfull it is that our Hope bee accompanied with patience , we shall see hereafter . §. 5. Of the agreement betwixt Faith and Hope . HOpe agreeth with Faith in many things : for example in these . In the Author and worker of them both , which is Gods holy Spirit , as c Faith is a fruit of the Spirit , so d we abound in Hope thorow the power of the holy Ghost . In the common matter , for both are sauing and sanctifying graces , as e We are saued by Faith , f so also by Hope : and as g By Faith the heart is purified , so h he that hath Hope purgeth himselfe . In the Ground of them , both of them are grounded on Gods promises as we haue heard . In the fore-named properties Assurance and Patience . The same Apostle that made mention of i Assurance of Hope , mentioneth also k Assurance of Faith , and as l he that hopeth waiteth with patience , so m he which beleeueth maketh not haste . In continuance , which is onely til they haue brought vs to the possession of the inheritance promised : in which respect Loue , which continueth euen in Heauen , is preferred both to Faith and Hope . In many excellent effects : as are a cleare and quiet conscience : an vtter denyall of a mans selfe : a casting of himselfe wholly on Gods grace : a patient bearing of all crosses , perseuerance vnto the end , &c. §. 6. Of the difference betwixt Faith and Hope . THey differ in these things especially . 1 In their order : Faith is first , for it bringeth forth Hope : n Faith is the ground of things hoped for . 2 In the kind of Obiect : Faith is also of things o past , and p present : hope onely of things to come . Obiect . Faith is also of things to come : for we beleeue eternall life . Answ . Faith giueth q a subsistence , and present being , to such things as are to come ; by it we beleeue those good things which are promised to be ours , though the possession of them be to come . 3 In their nature : Faith beleeueth the very truth of Gods promises , and r sealeth that God is true : Hope waiteth till God manifest and accomplish his truth . Thus we see that Hope is a different and distinct grace frō Faith : yea so , as it may be of vse when faith faileth : and it serueth to cherish and vphold Faith : needfull it is therfore that vnto Faith it be added . §. 7. Of the resemblance betwixt Hope and an Helmet . FItly is Hope resembled to an Helmet , which , according to the notation of the Greeke word , couereth the head all ouer , so as vnder it may be comprised the Beuer , and whatsoeuer couereth the face . The vse of this Helmet is to keep and fence the head safe from Arrowes , Darts , Bullets , Swords and other weapons , whereby it might otherwise be sorely wounded , and the man be killed downe-right . He that hath his head and face well and safely couered , will be bold and couragious without feare , lifting vp his head , and looking his enemy in the face , and so boldly goe on forward , not fearing Arrowes , Darts , or any such things that shall be shot , or throwne at him . Euen so he whose soule is established with Hope , waiting for Saluation in the end , will with an holy resolution goe on in his course to God , not fearing the manifold assaults of his spirituall enemies , being assured that they shall not pierce his soule , but that at length he shall remaine a Victorer , when the Diuell and his instruments haue shot all their Arrowes against him . Hope of Saluation maketh a man rouse vp his soule and spirit in the midst of temptations : thus much the notation of that t word , whereby the Apostle setteth forth the Hope and earnest expectation of the creature , implieth . Dauid alludeth heereunto , saying , Vnto thee , O Lord , lift I vp my soule : And againe , I will lift vp mine eyes to the mountaine , from whence my helpe commeth . Out of all that hath beene said , may easily be gathered what is the vse of hope , and how needfull and profitable a peece of Armour it is . §. 8. Of the vse of Hope . THe vse of it is to keepe vs from fainting , that we be not confounded through any assaults of our enemies : for y Hope maketh not ashamed , but maketh bold and confident : z Dauid implieth that he had fainted , but for his hope , and thereupon exhorteth others to Hope in the Lord. In this respect , * the Apostle vseth another metaphor , and resembleth Hope to an Anchor . When Mariners haue a good sound Anchor fast tyed to the ship with a strong Cable , and fast fixed on firme ground , they dare sleepe quietly therein , though stormes and tempests arise : for the Anchor will keepe the ship safe and sure , so as it cannot be carried away of winds , nor beaten against rocks , nor swallowed of gulfes . Thus doth Hope after an holy maner make vs secure , and that though afflictions and temptations like stormes , be raised against vs. a Though I should walke through the valley of the shadow of death , I will feare no euill , saith Dauid ; whereby he manifesteth his holy security , which also he doth by many other like speeches in his Psalmes . §. 9. Of the need of Hope , in regard of the vncertaine and long date of Gods promises . THis being the vse of Hope , it is very needfull , yea necessary , and that in foure respects . 1 In regard of the time which God hath set downe for the accomplishment of his promises , which time is oft both vnknowne , and long dated , though the time be of God certainly determined , so as it cannot be preuented , ( Ioh. 7. 30. ) nor shall be ouerpassed , ( Hab. 2. 3. ) yet d it is not alwayes made knowne vnto vs. It is therefore needfull that we waite for the time of the accomplishment of them . Such a collection doth Christ himselfe inferre vpon such a ground : e Take heede , watch and pray : for ye know not when the time is . And excellently doth he exemplifie it by the f parable of the seruants that waited while their Master returned from the wedding . In wisedome also it pleaseth God many times to set a long date to the accomplishment of his promises . When g Abraham came out of Haran , then God promised seed vnto him , and a blessing vpon his seed , yet was h Abraham an hundred yeeres old before he had a childe of Sarah : so there passed at least twenty fiue yeeres betwixt the making and performing of this promise , ( compare Gen. 12. 4. & 21 : 5. ) yet i aboue Hope , vnder Hope , did he wait for it . k The promise which was made to Simeon was not accomplished till he was an old man , ready to die ; yet he continued to wait . There passed almost foure thousand yeeres betwixt that time . l wherein the blessed seed of the woman was first promised , and m wherein he was exhibited . There haue passed aboue fiue thousand yeeres since n the time that the glorious comming of Christ vnto iudgement was promised , and yet is not accomplished , and God knoweth when it shall be . The date of many promises , are much longer then the Saints thought of : and they are kept longer in suspence then they looked for . In this respect there is great need of Hope , yea of patient Hope . Note the answer giuen to the soules vnder the Altar , which was , o That they should rest till their fellow seruants , and their brethren that should be killed euen as they were , were fulfilled . The office of Hope , is to make vs waite , and still to waite , and that with patience , though God tarry neuer so long , Though it tarry , waite , ( Hab. 2. 3. ) Dauid waited though his soule fainted . ( Psal . 119. 81. ) §. 10. Of the need of Hope in regard of troubles . 2 IN regard of those many troubles and perplexities which doe fall out betwixt the making and accomplishing of Gods promises , we haue a great need of Hope . After that God had promised Canaan to Israel , Israel was in miserable bondage before he possessed Canaan : yea , after God had sent Moses to tell them that the promised time of their deliuerance was come , they were more cruelly oppressed , before they could get out ; and when they were got out , what and how many streights were they brought vnto at the red sea , and in the wildernesse before they entred into Canaan ? euen such and so many , as of all the men which came out of Aegypt , onely two ( which patiently waited to the end , ) entred into it . Dauid was promised to haue the Kingdome of Israel : but how was he persecuted , and made to fly the Countrey before he was crowned ? How oft were the people of God made a prey to their enemies , and scorned among the nations before the promised Messiah was exhibited ? What desolations hath the Church been brought vnto ( it hath been like the Moone in the deepest waine ) and yet Christ not come ? Thus doth the Lord in wisdome dispose of his Church while it is here warfaring on earth ; as for many other iust and weighty reasons , so to try if we can waite , patiently waite , and that ſ vnder Hope , though it be aboue Hope . In regard of these troubles , therefore is Hope very needfull , as t the Apostle implieth , who earnestly exhorteth the Hebrewes , euen in this respect to waite . It is the office of Hope , to make vs waite and abide til God remoue the crosse . §. II. Of the need of Hope in regard of the scoffes of the wicked . 3 HOpe is needfull in regard of the scoffes and reproaches of the wicked : for if Gods promises be not speedily accomplished , u they are ready to vpbraide Gods children , and say , Where are his promises ? If afflictions befall them , * Where is their God ? If afflictions be greeuous , x There is no helpe for him in God. Is not then Hope necessary to vphold vs against these ? Dauid hereby vpheld himselfe : for when the wicked said , Where is their God , he said to his Soule , y Waite on God. It is the office of Hope to make vs looke so much the more stedfastly vpon God , and the faster to cleaue vnto him , by how much the more wicked men doe seeke to draw vs from the Lord. §. 12. Of the neede of Hope in regard of our owne weakenesse . 4 VVE haue need of Hope , in regard of our own weakenesse , for we are very prone by nature to thinke that God forgetteth vs , and remembreth not his promises made to vs , if at least it be a long time before he accomplish them ; or if he bring vs to any streights , and seeme to hide his face from vs. Dauid was herewith sorely tempted , it made him cry out , and say , a How long wilt thou forget me , O Lord , for euer ? How long wilt thou hide thy face from me ? But what vpheld him ? himselfe sheweth that it was his hope ▪ For in the same Psalme he saith , b I trust in thy mercy . It is the office of Hope in this respect , to make vs hope aboue hope , as c Abraham ; and against sence , as d Iob. Thus we see that hope is so needfull , as there is no liuing in this world without it : herein is the prouerbe verified , If it were not for hope the heart would breake . §. 13. Of getting and preseruing Hope . LEt vs therefore in the next place obserue how it may be , first , gotten , secondly , preserued , thirdly , wel vsed . 1 It is gotten by the same meanes that faith is : for it is the daughter of Faith. The meanes which beget faith , do immediatly hereupon beget hope . 2 It is preserued by two meanes especially . 1. By a due consideration and ful perswasion of Gods properties ; which make vs patiently abide for the accomplishment of his promises . 2 By a faithful remēbrance of Gods former dealings . Foure speciall properties of God are for this purpose to be obserued . 1. His free grace . 2. His infinite power . 3. His infallible truth . 4. His vnsearchable wisdome . For being in our hearts perswaded by faith . First , That the same grace which mooued God to make any gracious promise , will further mooue him to accomplish it . And secondly , That hee is able to doe it . And thirdly , So faithfull , that not a word which he hath said shall fall to the ground : Yea , and fourthly , That he is most wise in appointing the fittest times and seasons for all things , so as may most make to his owne glory , and his childrens good ; we are thus brought to waite , and to continue waiting on God ( without prescribing any time to him ) till he hath actually performed what he faithfully promised . §. 14. Of Experience nourishing Hope . GODS former dealings both with others , and also with our selues being faithfully remembred , worke such an e experience as cannot but bring forth Hope : For this experience doth euidently demonstrate what God is willing and able to doe . f Hereby was Dauids Hope much cherished and strengthened . g This meanes doth St Iames vse to strengthen the hope of Christian Iewes , bringing to their memories Gods dealing with Iob. For this end , we must acquaint our selues with the Histories of former times , especially such as are recorded in the holy Scriptures : for h Whatsoeuer things are written afore time ( namely in those Scriptures ) are written for our learning , that wee thorow patience and comfort of the Scriptures might haue Hope . It is also good to be acquainted with other Ecclesiasticall Histories : but especially to obserue Gods dealings in our owne times . The i experience which most of all bringeth forth Hope , is that which we haue of Gods dealing with our selues , whereof we haue two notable examples , one of Iacob , ( Ge● . 32. 10. ) The other of Dauid , ( 1 Sam. 17. 37. ) For this end we are well to obserue and remember all those gracious fauours which God from time to time vouchsafeth to vs , and not carelesly let them slip at the time present , nor negligently forget them in the time past . The Israelites in the wildernesse failed in both these : m They vnderstood not Gods wonders , while God was doing them ; neither afterwards did they remember the multitude of Gods mercies . This was the cause that they could not waite till the time appointed for their entring into Canaan was come : but fainted , and fell in the Wildernesse . §. 15. Of meditating on the end of Hope . TO these may be added as a further meanes to vphold and cherish Hope , a serious and frequent meditation of the end of our Hope , namely , that rich and glorious inheritance which Christ hath purchased for his Saints , and God hath promised vnto them . Much might be saide to amplifie this point , but I will referre it to the priuate meditation of the Reader : and let it the rather be meditated of , because we see the hopes of worldly men to be sustained with matters which are no way comparable herevnto . Obserue what their hope is in earthly things , which are very vncertaine : o The husbandman waiteth for the fruite of the earth , and hath long patience for it , vntill hee receiue the former and the latter raine . As the Husband-man , so the Souldier , the Marriner , the Merchant , who not ? Their hopes make them vnter much , and send themselues forth to great dangers , & yet oft they faile of their hopes . Shall Christians of all others cast away their Hope , the end whereof is more excellent then all things in Sea and Land , which also they are sure to receiue , if they faint not ? a Cast not away your confidence , which hath great recompence of reward . §. 16. Of the resemblance betwixt Hope and an Anchor . 3 THe vse of hope may fi●ly be set forth by that other metaphor whereunto Hope is resembled , namely , an Anchor . ( Heb. 6. 19. ) 1 It must be cast vpon a sure ground . If an anchor becast into a bottomlesse sea , where is no ground , or on quick sands , which are no sure ground , it is of no vse , the shippe may be tossed vp and downe , and suffer wracke for all that . The onely sure ground of hope is Gods promise reuealed in his Word . That this is a most firme ground cannot bee doubted of , vnlesse the goodnesse , power and faithfulnesse of God be called into question . For as God himselfe is , so is his ▪ Word , faithfull and true , sure and certaine : nothing more firme and stable : a Till heauen and earth perish , one iot or title of Gods word shall not scape , till all things be fulfilled . b Dauid cast the anchor of his hope vpon this ground . We are therefore to acquaint our selues with Gods manifold promises . 2 It must be fast fixed on that sure ground . If an anchor onely lie vpon the ground , and be not fixed on it , as good be without ground . Then is hope fast fixed on Gods promise , when his promise is stedfastly beleeued : Faith maketh a way and entrance for hope . c Abraham first beleeued Gods promise , and then waited for it . First therfore labour for true and sound faith in Gods promises , then will thy hope be sure and stedfast . 3 It must oft be setled and fixed anew . If an Anchor loose and slacken after it hath once been fastned , a storme may cartie the shippe away : where then is the benefit of the former fastening ? Our hope in regard of our owne weakenesse , and the violence of Satans manifold stormes , is much subiect to loosening , to wauering . It must therefore oft be renewed : d They that waite on the Lord shall renew their strength . These words may be taken both as a promise of God , shewing what he will doe ; and as a duty on our part , shewing what we ought to doe . For this end , againe and againe meditate on those promises which we haue once knowne and beleeued , and oft call to minde Gods former benefits and performance of his promises : ( these were Dauids vsuall practises . ) For these being meanes to raise vp Hope in vs at first , the recalling of them to our mindes againe , must needes be meanes to renew our hope . §. 17. Answer to Satans suggestion against a sure ground of Hope . IN the last place , Satan hath many waies to spoile vs of this peece of Armour also , and that either by labouring to keepe it from vs , that we neuer haue it , or to wrest it from vs after we haue it . Because there is a mutuall relation betwixt Faith and Hope , so as without Faith there can be no Hope , he bends what forces he can against Faith to keepe vs from it , or depriue vs of it . To auoide this , the former Treatise of Faith is to be obserued . His Suggestions more proper against this grace , are such as these . Suggest . 1 There needeth no such adoe to find out a sure ground ; if thou hope well , it is well enough . Thus he preuaileth with the greater sort of our people , especially with the more ignorant and ruder sort , who doe not onely in their hearts conceiue , but with their tongues also are ready to vtter such conceits as these , I hope well , yea , I hope to be saued as well as the best . Here is their anchor cast out . But aske them , what is the ground of their Hope , all the answer they can giue , is , They Hope well . Many that know not the fundamental points of Christian Religion , nor the first grounds of Saluation , ( being much worse then the e Hebrewes , of whom the Apostle complaineth that they had need be taught which are the first principles of the Oracles of God ) will yet say , I hope well . Answer . To auoid this , all ignorant persons , though they be growne in yeeres , must be willing to be instructed and euen catechised . Theophilus a Nobleman was so instructed . Ministers must vse to catechise and teach fundamentall grounds . Ignorance of people is a shame and dishonour to the Gospell ; it maketh them a prey to Satan , and f bringeth them to the very pit and gulfe of destruction . §. 17. Answer to Satans suggestion of false grounds of Hope . Suggest . 2. THe best grounds of Hope are , 1. A mans owne merits . 2. The meritorious workes of others , euen their workes of supererogation , 3. A● mans owne honest dealing and good meaning : 4. A man● prosperous estate . Thus hee deceiueth men with fal● grounds . In the first of these , he preuaileth with the prou●der sort of Papists , who trust to their owne merits . In th● second , with the more silly and foolish sort , who trust t● the merits of others : In the third , with many among● counted ciuill , honest men , men of their words , iust i● their dealings , &c. but sauour of little piety to Go● wards : as also in many of the poorer sort , who thinke an● say . They doe no man any wrong . In the fourth , with sottish worldlings ; who make Earth their Heauen . Answer . All these are like quicke-sands , which bring more danger then safety to a ship . For the first , see the answer to the first suggestion against righteousnesse . § . 7. For the second , see the 3. vse of the 2. Doctrine , on verse 10. § . 5. For the third , remember 1 That all the honest dealing in the World , without Faith , is nothing acceptable to God , ( Heb. 11. 6. ) 2 That good meanings and intentions may stand with most abhominable impieties and iniquities . For proofe whereof , reade Iohn 16. 2. and Acts 26. 9. 3 That it more beseemeth fooles then wise men to build all their hopes vpon coniectures . For the fourth , know that outward prosperity , wealth , health , honour , credit , ●auour of friends , and the like , are but c common gifts which God indifferently bestoweth on all sorts of people : they oft proue the Diuels baits to allure men vnto him , and his hookes to hold them fast , and drowne them in perdition . §. 18. Answer to Satans suggestion of licentious trusting on Mercy . 3. Suggest . STill trust to Gods Mercy , and Hope therein ; and in confidence thereof , take liberty ●othy selfe to doe what seemeth good in thine owne eies . Thus hee maketh carnall Gospellers , Libertines , hypo●rites , and the like , ( d Who turne the grace of God into wan●nnesse ) to let their anchor of Hope lie loose vpon the ●re ground of Gods mercy . Answer . When Gods mercy is wilfully and wittingly abused , his iustice is prouoked to take vengeance : Gods grace giueth liberty to no sinne , e The grace of God which bringeth saluation vnto all men , teacheth vs to denie vngodlinesse and worldly lusts , and to liue soberly , righteously , godly , &c : This is the end of grace , and this also will be the power and efficacy thereof in all to whom it belongeth : for they who partake of the merite of Christs sacrifice to haue their sinnes pardoned , partake also of the efficacy thereof , to haue the power of sinne subdued . §. 19. Of Satans seeking to depriue vs of the vse of Hope . IF thus the Diuell cannot keepe vs from attaining true Hope , then will he labour to quaile our Hope , and so spoile vs of it , and that by these and such like meanes . 1 By making vs too carelesse , and too secure , wherein he somewhat preuailed with Lot , Dauid , Peter , and such other . For auoiding this , we must duly consider our owne weakenesse , and the many fierce temptations whereunto we are subiect , and thereby be stirred vp to watch and pray , as f Christ vpon this ground exhorteth his disciples . 2 By mouing vs to despaire , by reason of our vnworthinesse : and here he will obiect what we are by nature , what by the multitude and greeuousnesse of our actuall transgressions , and in these respects how vnworthy of the saluation which we waite for . For auoiding this , we must remoue our eyes from off our selues , and cast them vpon the free grace , and rich mercy of God , and vpon the all-sufficient merit of Christ , and remember that the saluation which God hath promised , he will giue for his owne Names sake . 3 By calling into question the truth of Gods promises , especially when he seemeth long to delay the accomplishment of them , or when troubles arise . For auoyding this , we must be perswaded , that God is wisest , and best knoweth the fittest times and meanes for accomplishing his promises . THE EIGHTH PART . The Sword of the Spirit . Ephes . 6. 17. And the Sword of the Spirit , which is the Word of God. §. 1. Of adding a Sword to other peeces of Armour . THe sixt and last peece of Armour , is not only defensiue as all the former , but offensiue also , like a Sword. a Note this copulatiue particle AND , and the Sword ; that is , take the Sword also as well as other peeces of Armour : Whence obserue that It is not enough to keep off our enemies assaults , from annoying vs , but our care and endeauor must be to driue them away , and destroy them . b Resist the Diuell ( saith the Apostle ) and he shall flie . Resist , is a word not onely of defence , but also of offence . This phrase , he shall flie , sheweth that our endeauour must be to driue him away , and put him to flight . It implyeth both a promise and a duty . To this purpose tend those phrases in Scripture of c killing our members on earth , d mortifying the deeds of the body , e crucifying the flesh and the world , f destroying the body of sinne , g beating downe the body , and keeping it in subiection . We haue a notable example hereof in our Head and Generall Christ , i who put the Diuell to flight : likewise in one of his Captaines , S. Paul , k who brought his body into subiection , & l to who the world was crucified . If we stand onely vpon defence , we embolden & hearten our enemies , wh● will neuer leaue assaulting vs , till they haue preauiled against vs , except they be destroyed ; as Saul neuer left persecuting Dauid , till he himselfe was destroyed . Vse 1 Heere is a good direction for Magistrates that haue a charge ouer people committed vnto them , that they content not themselues with defending such as are vnder their gouernment from idolaters , heretiques , atheists , worldlings , and the like enemies , but that they cut off and destroy those dangerous and mischieuous enemies . For this purpose the sword of God is committed into their hands : and k They are the Ministers of God , to take vengeance on such as doe euill . l Thus did that good King Iosiah , and other good Kings . Obiect . This is done by the temporall sword , but what is that to the Sword of the Spirit here meant ? Answ . 1 It may fitly be applyed by way of allusion . 2 It followeth by iust and necessary consequence : for euery one must doe his best to profligate spirituall enemies : and seeing God hath afforded to Magistrates not onely the spiritual Sword which is common to all Christians , but also a temporall Sword which is proper to thē , they must vse both . 3 The vse of the temporall Sword is a great helpe to the spirituall , and much good may be done thereby : for howsoeuer Satan himselfe , being a Spirit , is no whit danted with the temporall Sword : yet idolaters , heretiques , profane men , and other like instruments of the diuell , in , and by whom the diuell much annoyeth the Church of God , are danted , and may be destroyed thereby , and so Satan put to flight . It is the ouerthrow & ruine of many Churches , that the ciuill Gouernours suffer the enemies therof to get head , & assault the church & people of God. Vse 2 Here is a direction also for Ministers . They must not only teach the truth , instruct in good maners , encourage the vpright , but also refute errors , cut downe sin , and endeauour to destroy whatsoeuer maketh against the glorious Gospel of Christ . Note what the Apostle saith in this case , m The weapons of our warfare are mighty thorow God to cast down holds , casting down the imaginations , & euery high thing that is exalted against the knowledge of God , &c. and hauing vengeance ready against all disobedience . That we may not thinke that this was proper to his Apostolicall function , n he saith in generall of a Bishop , that as he must be able to exhort with wholesome doctrine , so to improue them that say against it . There is a two edged Sword put into the mouths of ministers , they must accordingly vse it , to defend by teaching sound doctrine , and instructing in good maners : to offend by confuting errors , & reprouing sins . Many errors in iudgement , and much corruption in life creepeth into the Church for want hereof . Vse 3 As for priuate persons euery one hath a charge ouer his own soule , for their own soules safety they must resist Satan , oppose against the world , subdue their flesh , strike & fight : it is a foolish pitty to spare the enemy , & destroy a mans selfe . If Satan tempt , with an holy indignation , bid him auoid : if the world allure , defie it : if the flesh lust , sub due it . Thus much for the connexion of this Weapon with the former peeces of Armor . I will now distinctly handle it , and shew 1 What this Weapon is . 2 How fitly resembled to a Sword , and why called the Sword of the Spirit . 3 How it may be taken and vsed . 4 What is the benefit of well vsing it . 5 What are the sleights of Satan to depriue vs of it . §. 2. Of the true Word of God. THe Weapon here prescribed , is expresly termed the Word of God , which is that part of Gods will which in the holy Scripture he caused to be recorded . It is called a Word , because by it Gods will is manifested and made knowen , euen as a man maketh knowne his minde and will by his words . It is also said to be the Word of God in regard , 1 Of the Author , which is b God himselfe . 2 Of the matter , which is c Gods will. 3 Of the end , which is Gods d glory . 4 Of the efficacy , which is Gods e power . This word is properly and truely the right sence and meaning of the Scripture : for except that bee found out , in many words there may seeme to be matter of falshood , ( as that f the Sonne knoweth not the day of iudgement , ) of heresie ( as that the Father is greater then the Son ) and contradiction , g as betwixt that which Christ said ( my Father is greater then I , ) and that which the Apostle said , ( that h Christ Iesus thought it no robbery to be equall with God. ) The letter of Scripture may be alledged , and yet the word of God missed , as by all her etiques . And a man may swarue from the letter , and yet alledge the true word of God , as the Euangelists and Apostles did many times . Compare Mic. 5. 2 Psal . 40. 6. with Mat. 2. 6. Heb. 10. 5. So may diuerse translaters differ in some words and phrases ▪ and Preachers in alledging testimonies of the Scripture may misse of the iust letters , and yet all retaine the true word of God , which is the true sence rightly conceiued , and rightly applyed . This therefore is it which we must labour after , and that with care and diligence , as Christ implieth , where he commandeth to i search the Scriptures . The word which he vseth , is metaphorical , taken from such as vse to search in Mines for siluer and gold : they will dig deep , they will breake the seuerall clots of earth all to peeces , to find out the golden Oare . Thus must we deale with the Scriptures , as we are exhorted by Christ , ( Ioh. 5. 39. ) and by Solomon ( Pro. 2. 4. ) and so much the rather because euery sentence , syllable , letter and tittle in holy Scripture is of moment . Otherwise if we doe not thus search the Scriptures , insteed of Gods word wee may alleadge our owne conceits . §. 3. Of the meanes to finde out the true sence of the Scripture . FOr our helpe in finding out the true sence of Scripture , there are diuers profitable meanes , as 1 Vnderstanding of the originall tongues : diuerse errors & heresies haue been drawn from translations . It is likely that the first thing that moued Papists to make mariage a Sacrament , was the word Sacramentum which the vulgar translation vseth Ephes . 5. 32. and which the Rh●mist ; translate a Sacrament . But k the originall , signifieth a mystery , or secret . Besides , euery language hath proper kinds of speeches , which being translated word for word , in other languages would seeme obsurd : so that for the true vnderstanding of the propriety of many Scripture phrases , knowledge of the originall tongues is needfull . 2 Skill in the Arts , whereby proper and figuratiue phrases may be discerned and distinguished , and whereby the true construction of words , and iust consequence of arguments may be obserued . These especially are for the learned , wherein the valearned , must seeke the helpe of the learned . 3 Knowledge of the Analogie of Faith , that is , of the fundamentall points of our Christian religion , that no sence be made contrary to any of them . The literall acceptation of these words , l This is my body , and the heresie of Transubstantiation grounded thereon , is contrary to the sixt article of our Creed , He ascended into heauen , and fitteth at the right hand of God , &c. 4 Obseruation of the scope , of that place which is interpreted , and of the circumstances going before , and following after . Thus may the true meaning of that parable touching the Samaritan , which shewed mercy to the man wounded and halfe dead , be easily found out . 5 Comparing one place with another . Thus the meaning of many types and prophesies in the old Testament , may be vnderstood by the application of them in the New. By comparing obscure places with perspicuous places , the obscure will be made perspicuous . 6 Prayer . For thereby the Spirit of reuelation , wherof the Apostle speaketh ( Ephes . 1. 17. ) is obtained ▪ therefore Dauid prayeth vnto God to open his eyes that he may see the wonders of Gods Law , ( Psal . 119. 18. ) 7 Faith and obedience to Gods word , so farre as it is made knowne : God giueth ouer such to beleeue lies , who receiue not , or loue not the truth . §. 4. Of the resemblance betwixt the word of God and a Sword. A Sword , whereunto the word is compared , hath a double vse : one to defend a man from the assaults of his enemies ; ( they who can well vse a sword , find a great vse hereof , euen in this respect . ) The other is to annoy , driue backe , and destroy a mans enemy . q This double vse did Eleazar one of Dauids Worthies make of his sword , ( which he vsed so long , that it claue to his hand againe , ) he defended himselfe and the Israelites , and destroyed the Philistims therewith . Thus the word of God is of great vse , both to defend ●s from all the assaults of our spirituall enemies , and also ●o driue away , confound , and destroy them . It is profita●le for doctrine and reproofe , for instruction and correction , ( 2. Tim. 3. 16. ) This is euident by Christs manner of vsing the Word ●n his conflict with Satan : by it he did defend himselfe against the ſ first , and t second assault , and u by it in the ●hird , he draue the diuell away . Thus he vsed it afterwards in his conflicts with Scribes , Pharisees , Sadducees , ●nd others . When any thing was obiected against Christ , ●sually he a defended himselfe with the Scriptures , and with the Scriptures he b confounded them : so did c Ste●hen , d Apollos , and all the Apostles . By the Word also may all carnall and fleshly lusts be cut downe and subdued ; as flesh may be cut in peeces by a sword . Wherefore as Gentlemen , souldiers , and trauellers , alwayes haue their swords by their sides , or in their hands ready to defend themselues , and to spoile their enemies , so ought we alwayes to haue this sword in readinesse . Let vs shew our selues as wise and carefull for the safety of our soules , as naturall men for their bodies . §. 5. Why the Word is called a Sword of the Spirit . Vse THis word of God is called the Sword of the Spirit , as in regard of the a Author of it , which is the holy Spirit , so also of the nature and kinde of it : for it is Spirituall : and so opposed to a materiall sword made of mettall : which may be called the sword of flesh . To this purpose , the Apostle saith , b The weapons of our warfare are not carnall : ( not carnall , is in effect as much as Spirituall . ) Hence is it that it is so liuely and powerfull , sharper then any two edged sword , piercing euen to the diuiding asunder of sou● and spirit , and of the ioynts and marrow , and is a discerner of the thoughts , and intents of the heart . Were it not spirituall , it could not possibly pierce so deepe , it could not discerne the thoughts of the heart : neither could it any way annoy the Diuell who is not flesh and blood , ( as we haue heard ) but a spirit . Behold Gods goodnesse and wisedome in furnishing vs with such a weapon as our greatest enemies , euen they who are not flesh and blood , do dread : and that not without cause , because it is of power to confound them . So as if we be wise , skillful and carefull in vsing i● we d need not feare their feare , nor be troubled : but wee shall rather strike dread and terror into them . §. 6. Of the meanes of well vsing the Word . FOr the well vsing of this Spirituall Sword , foure especiall graces are needfull . First , Knowledge . Secondly , Wisdome . Thirdly , Faith. Fourthly , Obedience . 1 For Knowledge , In all things that we doe , we must by the Word vnderstand and know what God saith ; what is his good will , pleasing and acceptable to him : for which wee haue both the practice of the Psalmist ( Psal . 85. 8 : ) and the precept of the Apostle ( Rom 12. 2. Eph. 5. 17. ) For by the holy Scriptures onely and alone we may attaine to the knowledge of the whole will of God. Without knowledge of Gods truth we shall be alwaies wauening , and neuer established in any truth , whether it concerne iudgement or practise ; nor yet with courage resist any contrary corruption . §. 7. Of the meanes to attaine Knowledge by the Word . FOr this , obserue these directions . Vse 1 Reade the Word diligently and frequently : h Giue attendance thereunto : and that not onely with others , but also alone with thy selfe , that thou maist better obserue it . Haue set times for this end , and be constant in obseruing them : if by any vrgent occasions thy taske be omitted at one time , double it another time . 2 i Meditate of that which thou hast read . Meditati●n is an especial meanes to helpe both vnderstanding and memory . A thing at first reading is not so well conceiued 〈◊〉 when it is seriously pondered : this serious pondering ●aketh a deepe impression of it in our memories . 3 Attend to the preaching of Gods Word : and bring thereunto a mind willing to learne . This is Gods ordinance , in the vse whereof we may well waite and depend vpon God for his blessing , and that , 1 To enlighten our vnderstanding . 2 To worke vpon our affections . 3 To teach vs how to apply it . §. 8. Of Wisdome in applying the Word . 2 FOr Wisdome ; It teacheth vs rightly to apply the Word , and that both in the true sence and meaning of that particular place which we alleadge , and also according to the present matter for which it is alleadged . If we misse of the meaning of the place , it is no word of God , but a conceit of our owne braine : k We peruert the Scripture to our owne destruction . If it be not pertinent to the matter , it is as a plaister or a medicine wrongly applied , which healeth when it should draw , and so causeth inward festering : or draweth when it should heale , and so maketh the sore or wound much worse . A potion mistaken , oft killeth the patient . Euen so , if the terrors of the Law be vrged to a wounded conscience , they may dri● a man into vtter despaire : or if the sweete promises of th● Gospell be applied to profane Libertines , and carnall● Gospellers , they may make them highly and intolerably● presume . Nothing can be more pernicious then the wor● wrongly applied . It is like l Sauls sword , which neuer ve●ned empty from the blood of the slaine : when it was held o● against the enemies , it destroyed them ; when Saul himselfe fell vpon it , it runne into his owne bowels , it kille● him . So the Word well vsed against our spirituall en●mies , destroyeth them : if we fall on it our selues , it m● be the death of our soules : for it is m either the sauour of death , or the sauour of life . Needfull it is then that vnto knowledge wisdome be added , that we may rightly apply it . For this end we must obserue , as the true meaning of the place it selfe , so the occasion , matter , and end why it is alleadged , that so fit and pertinent places may be alleadged . Thus did Christ vse the Word : he alleadged n a most fit text against distrust , so also against o presumption , and against p idolatry . §. 9. Of Faith in Gods Word . FOr Faith , the power of Gods Word is restrained therevnto : for q it is the power of God to euery one that be●eeueth . All knowledge and wisdome without it is in vaine t The Word which the Iewes heard , profited them not because it was not mixed with Faith in them that heard it . Euah vnder stood Gods Word well enough , and wisdome shee had enough well to apply it ; but because shee did not stedfastly beleeue in it , but was brought to doubt of it , shee lost the vse of this Sword ; her enemy came in vpon her , and killed her . For this end the authority of the Scriptures is well to be noted : they are of diuine authority ( 2 Tim. 3. 16. ) Gods oracles are recorded in them : not one ●ot or ti●●le of them shall scape till all be fulfilled ( Mat. 5. 18. ) This knowne and beleeued , will bring vs to giue full assent to the truth of them . §. 10. Of yeelding obedience to the Word . FOr Obedience , In Religion a man knoweth no more then he practiseth . In this respect it is true , that a If a man thinke hee knoweth any thing , hee knoweth nothing yet as he ought to know : so as without obedience all knowledge is nothing , b as Saint Iames declareth by a fit comparison taken from one that beholdeth his face in a glasse , and forgetteth what manner of one he was . This therefore must be added to all the rest ; and herein we must be carefull that e we turne neither to the right hand , nor to the left : neither carelesly neglect that which is commanded , nor preposterously doe that which is forbidden . Thus d blessed are they which know , if they doe the things which they know . In this experimentall knowledge consisteth the very power of this spirituall Sword : by it is lust subdued , the world crucified vnto vs , and the Diuell driuen away . §. 11. Of the manifold vse of Gods Word . Point 4 THe benefit of well vsing this Sword , is admirable : for there is no error in iudgement but may be refuted , no corruption in life but may be redressed hereby : Neither is there any true sound doctrine but may bee proued and maintained against all gaine-sayers , or any vertue and duty but may bee warranted by it , and wee thereby directed also in the performance thereof . e The Apostle expresly saith of the Word , that it is profitable to all these : f Dauid vpon his owne experience affirmeth that by Gods Word hee was made wiser then the Ancient , then his Teachers , then his Enemies . Ancient men who haue much experience of many times , and of many things done in those times , commonly get much wisedome by their long experience ; so as f among the ancient is wisedome , and in the length of daies is vnderstanding . Yet Gods Word taught Dauid to vnderstand more then experience could teach the ancient . Yea , though Teachers commonly know more then Schollers , or learners , ( g Their lips should preserue knowledge : ) yet Dauid by Gods Word exceeded all his Teachers in knowledge . And though enemies thorow their continall searching after sundry points of pollicy , and inuenting many stratagems and cunning wyles , as also by prying into the attempts of the aduerse parties , grow very subtill and crafty ; yet by this Word of God did Dauid learne more wisdome then all they . For Gods Word is of a farre larger extent then mans wit , wisdome , learning , and experience can attaine vnto . Though the Booke wherein Gods Word is contained , be not comparable in multitude of letters , sillables , and words , to the massie Volumes of many mens works ; yet for substance of sound matter , and variety of seuerall and sundry directions , all the Bookes in the World are not comparable to it . Euery good thing whatsoeuer may be iustified thereby : euery euill thing whatsoeuer may be disproued thereby : so as by this Sword euery good thing which is opposed against may be maintained , and euery euill thing whereunto we are tempted , be repelled . There is no crosse vnder which any man lieth , no distresse whervnto any is brought , but may be eased , and helped by Gods Word : from it may sound comfort be fetched , by it may a man be supported . h This was Dauids comfort in his trouble . Art thou afflicted in body , or troubled in conscience ? Are thy Children , kinsfolke , or any other which thou accountest neere and deare vnto thee , a vexation vnto thee ? Is thy estate decayed ? Art thou troubled with euill men , or any other way distressed ? Search the Scriptures : therein shalt thou find comfort enough , if rightly thou canst apply them . In a word , this Word of God is to the blinde i a Light : to them that wander , k a Guide : to them that are in distresse , l a Comfort : to them that doubt , m a Counseller : to the vnlearned n a Teacher : And what is it not ? it is all things to all men . Vse 1 O excellent Instrument ! How much bound vnto God are we for it ? What account ought we to make of it ? How expert ought we to be in it ? Whosoeuer carelesly neglecteth it , or lightly esteemeth it , is most vngratefull to God , who in wisedome and goodnesse hath prouided it for him ; and most iniurious to himselfe , in losing the vse and benefit of such a weapon . §. 12. Of the wrong which Papists doe in detaining the Word . Vse 2 VVHat enemies to the safety and saluation of people , are Papists ? who ( like the Philistims , 1 Sam. 13. 19. 22. ) depriue them of this weapon ? Herein they plainely declare themselues to be seruants of Antichrist , and enemies of Christ . They doe euen conspire with Satan himselfe : and so also doe all they which openly or couertly speake against priuate reading , and publike preaching of the Word ; who scoffe at that knowledge which lay men and woemen haue in Gods Word . §. 13. Of neglecting Gods Word . Vse 3 AS for those who themselues neglect , or reiect , or abuse Gods Word , what enemies are they to their owne soules , making way to their owne destruction ? too many so doe , as 1 They who care not to reade it , or heare it at all : of all Books they least respect the Bible . Many will haue Statute Bookes , Chronicles , yea , Play-bookes , and such like toyish Pamphlets , but not a Bible in their House or hands : yea , ( which is very lamentable ) some Schollers which intend to be Diuines , haue , and reade store of Postils , Legends , and such like trash , and yet are strangers to the holy Scriptures . Some vse to carry other Books with them to Church , euen then to draw away their mindes from hearing Gods Word , when it is read and preached by others . Some goe yet further , and will not suffer their Wiues , Children , or other of their Houshold to reade the Word . And some scoffe at such as carry the Scriptures with them to Church , terming them in reproach , Biblecarriers . All these , and all other like these , haue no sword at all . 2 They who haue Bibles , and it may be fairely bound vp : but why ? onely to lie in their house ; or to carry with them to Church : they reade it ( if at all ) as seldome as may be ; their wordly affaires will afford them no time to reade the Scripture . How many be there , that neuer in their liues read thorow all the Scriptures , if euer they read thorow any one Booke ? These haue a Sword , but to hang by the wals . 3 They who reade much ; but onely reade , neuer search the Scriptures , to find out the true sence and meaning of it : much like vnto supersticious Papists , who content themselues with mumbling ouer at set times a certaine number of prayers stinted by their bead , not regarding what they pray . These haue their Sword alwaies in the scabbard . 4 They who as they reade , so seeke for the true sence , but to what end ? onely to vnderstand the truth of the History , to reconcile seeming differences , to maintaine discourse , or it may be also to iustifie the truth of doctrine against gaine-sayers : but not to be edified in Faith , and to haue sinne mortified thereby . These draw forth this sword onely to flourish with it . 5 They who in searching out the sence of Scripture , trust to their owne skill , wit and vnderstanding , & neglect the ministery of the Word , whereby this sword is ( as it were ) whetted and made sharpe , and they taught well to vse it . These foolish and ouer bold souldiers care not how vnskilfull themselues be , or how blunt their weapon be . 6 They who doe all they can to bee expert in Gods word , but with a trayterous minde to fight against the truth contained therein ( as Heretikes ; ) yea and it may be to ouerthrow the authority of the word it selfe ( as many Atheists ) These fight with Christs weapon vnder Satans colours against Christ himselfe . §. 14. Answer to Satans suggestion , that the Scripture is not Gods word . THe chiefest sleights which Satan hath to depriue vs of this weapon , are these . Sug. 1. There is no such word of God at all : that Scripture which is called Gods word , was not inspired of God , but so said to be , onely to make men to giue greater credence thereto . Thus before Gods word was written , Satan brought men to doubt of that reuelation of Gods will which it pleased God to giue to man , as a our first parents , and b the old world . Now it is written , he makes men thinke it is but as other writings of mans inuention : herewith are not onely plaine Atheists , but also many poore distressed wauering soules deceiued . Answ . For auoiding this , we must first labour to haue our iudgements well informed by what arguments wee can , of the diuine authoritie of the Scripture : many arguments might bee alledged to this purpose : but because learned men haue taken good pains herein , & published that which they haue collected concerning this point , in print , I will referre the Reader to such bookes : for they are euery where almost to be had . Among other arguments this may be one , that not onely all sorts of men ( as well wicked and profane , as godly and religious ) haue an inward feare , and dread of the Scripture , and beare a great reuerence thereunto , but euen they who gainsay the diuine authority of Scripture haue in their consciences a secret sting which oft pricketh them , and checketh them for it , though they labour neuer so much to suppresse it 2 We must pray for the Spirit of reuelation , or inspiration , which may inwardly testifie vnto our Spirits and perswade them that God is the Author of the holy Scriptures . For howsoeuer many arguments may be brought to euict a mans iudgement thereof , so as in his iudgement he cannot gainsay it , yet it is only the inward testimony of the Spirit , which is able to perswade mans heart thereof , and so make it willingly embrace and entertaine the Scripture as Gods word . 3 We must giue no place to doubting about this point , but hold it as a principle vndenyable . In humane Arts , the Professors thereof teach , that there are some principles which without all contradiction and question must bee taken for graunted , so as if any deny ●hem , hee is to be answered with a Cudgel , rather then ●n Argument : for example , if any deny that the fire is ●ot , it were fitter to thrust his hand or foote into the 〈◊〉 while hee felt the heate of it , then by reasons ●oue vnto him that it is hote . If any humane Art haue ●ch vndenyable principles , much more the Arte of ●rtes , Diuinity : And in Diuinity , of all principles , this is one which least of all ought to be brought in question , because it is the very ground-worke of all . Wherefore if any such suggestion be cast into our hearts by Satan , let vs with an holy indignation ( as f Christ did when hee was tempted to worship the Diuell , ) bid Satan auoyde . §. 15. Answer to Satans Suggestion of the imperfection of Gods word . 2 Sugg . IT is but a leaden sword , as a nose of waxe it may be turned euery way . Heretiques , Idolaters , Schismatiques , profane persons , worldlings , yea and the diuell himselfe turne it to their owne turnes . Besides , it is so blunt , as it can neither cut off errors in iudgment , nor roote out corruptions in life : for notwithstanding the best application that may be made of Gods word , heretiques remaine as peruerse in iudgement , and wicked men as obstinate in life , as if this sword had neuer been vsed against them . In these hath Satan much preuailed with Papists . Answ . It is most false that Gods word is either so flexible or so blunt . It is a most g true , right , certaine , infallible , vndeniable word , alwayes constant , euer one and the same for euer : so absolutely perfect , as h nothing can be added to it , or may be taken from it . i Whosoeuer teacheth any otherwise then it teacheth , is accursed . k Saint Peter termeth it , * A more sure word then that diuine voice which was heard from heauen at Christs tranfiguration : which he doth not any whit to extenuate the authority of That , but the more to commend This vnto the Church ; so as if a difference could be made , this written Word of God should haue preheminence ; and so doth l Christ also seeme to preferre it vnto the witnesse of Iohn the Baptist , of his owne workes , and of the Father himselfe . §. 16. Of Heretiques falsifying the Word . THat which Heretiques , or other wicked men alleadge to iustifie any error in doctrine , or corruption in life , is onely the bare letter of the Word , not the true sence thereof , and so not the word of God , but conceits of their owne braine : for if all the Scriptures which they alleadge , be well sifted and throughly examined , we shall find them either mangled , or mingled , peruerted or misapplied . First mangled by leauing out somthing of moment ; m as in the text which Satan alleadgeth to Christ , he left out this clause , in all thy waves , which had taken away all the force of his temptation : for it was not Christs way to fling himselfe headlong from a pinacle , there being other wayes and meanes whereby he might come downe : so a in the description of a naturall mans condition , this word onely is left out in the vulgar Latin translation , whereby they would auoid the text alleadged against their semi-Pelagian opinion of mans being onely halfe dead in sinne . So also in Rom. 11. 6. this clause is left out , But if it be of works , then is it no more grace , otherwise worke is no worke . Which words are a most euident testimony against merit of works . 2 Mingled , by adding something which may make for them , as the old Latin copies in Rom. 4. 2. added this word ( Legis ) of the Law , and thence they inferre that all works are not excluded frō iustifying a mā . And in al the Latin copies this word b ( full ) in the Angels salutation to Mary is added , whence they likewise gather an argument to deify the Virgin Mary . 3 Peruerted , and that two wayes , First , by taking that literally which is meant figuratiuely , as that phrase of Christ in the institution of his last Supper , c This is my body , 2 By taking that allegorically , which was spoken properly , as that speech of Peter to Christ , d Here are two Swords , whereby they would proue that there belongeth to the Pope two Swords : the spirituall Sword of a Pastor : and the temporall Sword of a King. 4 Misapplyed , by turning the places which they alleadge , to another thing then was intended by the Holy Ghost . As in that speech of Christ to Peter e Vpon this Rocke , &c. they apply that to Peter , and to the Pope , which Christ meant of himselfe . Herein doe Separatists and Shismatiques much offend . These Texts f I will put enmity betweene thy seede and her seed : g Depart , depart yee , come out from thence , &c. h Goe out from her my people , with the like , they alleadge to draw men from all the assemblies of Gods Saints whither any wicked men doe resort . §. 17. Of the sharpenesse of Gods Word . VVHereas hee suggesteth that the Word is a blunt Sword , expresly he crosseth i the testimony of the holy Apostle , who saith that it is a very sharp and ke●●e Sword , sharper then any two edged sword , piercing euē to the diuiding of the soule & spirit , &c. That Hereticks & other wicked men are no whit moued thereby , it is because their hearts are hardned as k Pharaohs was , and their eies blinded as l Balaams : they are m past feeling . If euer they come to haue any life , and light , & sence , this Sword wil so pierce their soules , as it wil vtterly confound them , so as they shall not haue what to oppose . In the meane while so sharpe is this Sword , that I doubt not but it maketh a wound euen in the conscience of the hardest heart . But what if at all it pierceth not such obstinate persons ? yet it defendeth vs from being hurt by their obstinacy , so as this Sword is not altogether without vse . §. 18. Answer to Satans Suggestion of the difficultie of Gods Word . 3 Sugg . THis Sword is so fast in the scabberd , that it can hardly , if at all , be pulled out . To speake plainly , it is so hard and difficult , that the true meaning cannot be found out . Herein also are Papists besotted , who alleadge to this purpose the words of Peter , that among those points which Saint Paul deliuered in his Epistles , n some are hard to be vnderstood . Answ . If God deserue more credence then Satan , this Suggestion is directly false . God saith that his o Word is a light vnto our feet , and a lanthorne vnto our pathes : p that it giueth light to the eyes : that it q giueth to the simple sharpenesse of wit , and to the child knowledge and discretion : that r if it be hid , it is hid to them who are lost , in whom the god of this world hath blinded their minds . All these and such like Diuine testimonies argue a perspicuity in the Scripture , so as all may and ought to haue free accesse vnto it , but very few can diue into the depth of it : for it cannot be denyed but that in sundry respects the Scriptures may be said to be hard . §. 19. Of the respects wherein the Scripture is difficult . FIrst , in regard of the matter : Many profound & deep mysteries are contained in them , which Dauid calleth ſ wondrous things : thus * many things in Pauls Epistles are hard : yet these profound mysteries are so plainely and distinctly laid downe in the Scripture , that they who are not ouercurious , ( t presuming to vnderstand aboue that which is meet to vnderstand , but will vnderstand according to sobriety ) may conceiue . For example , the Trinity of persons in the vnity of the Deity , the hypostaticall Vnion of the two natures of Christ in one person , with the like , are vnconceiueable mysteries : yet so plainly opened in the Scripture , as we may well discerne these things * to be so , though we cannot fully conceiue * how they should be so . Secondly , in regard of the manner of writing : many abstruse phrases are therein , as diuers Hebraismes , which it may be were familiar to the Iewes , but are obscure to vs , and sundry Metaphors , allegories , and other tropes and figures . Yet these by diligent study of the Scriptures , and carefull vse of the meanes * beforenamed , may also be found out . Thirdly , in regard of the persons who reade or heare the Scriptures . x Naturall men are not capable of the things of the Spirit of GOD , they cannot know them : y and the God of this world doth blinde the eyes of wicked men : yet z He that is spirituall , discerneth all things : for God giueth vnto him * the Spirit of reuelation , whereby the eyes of his vnderstanding are opened . Many despise the Scripture because of the plainnes of it : what maruel then that God hide frō them the great and diuine mysteries of his Word ? how should he conceiue that which is hard , who despiseth that which is easie ? Fourthly , in regard of the manner of searching : for if men cursorily and carelesly reade the Scripture , no maruell if they vnderstand little or nothing ; for a the promise of finding is made to those who seeke as for gold , and search as for treasures . §. 20. Of the reasons why the Scripture is in some respects difficult . IN these and such like respects the Scriptures are indeed hard , which the Lord hath so ordered for iust and weighty reasons , as First to declare vnto man his naturall blindnesse , and to suppresse all selfe-conceit . By the mysteries of the Word , the wisdome of man is found to be foolishnesse . Secondly , to keepe holy things from Hogs , and Dogs , and so to make a difference betwixt the children of the kingdome , and the wicked . Thirdly , to maintaine the diuine ordinance of preaching , and expounding the Scriptures . Fourthly , to raise vp in vs an appetite after the Word , and an high esteeme of it , and to keepe vs from loathing it . Deepe and profound matters are much desired and respected easie things are soone loathed . Wherefore the holy Spirit of God hath so tempered the holy Scripture , as by the perspicuity of it we are kept from staruing , and by the difficulty of it from loathing it . Fiftly , to stirre vs vp diligently to study and search the Scriptures , and carefully to vse the meanes whereby we may finde out the hidden Treasure in it . Sixtly , to make vs to call vpon him who is the Author of the Scripture , to giue vnto vs the Spirit of reuelation , and not to reade or heare the Word without faithfull and earnest prayer . §. 21. Of the perspicuity of the Scripture . BVt to returne to the point . Though the word in the forenamed respects , and for the forenamed reasons be difficult and obscure , yet is it for the most part so perspicuous , as with great profit , and to good edification , it may bee read and heard of the simple and vnlearned . And as for all the fundamentall points of Christian Religion , necessary to saluation , they are clearely and plainly set downe , so as the humble and obedient heart may distinctly , without wauering and gainsaying , conceiue and beleeue them . Thus not vnfitly is the Scripture compared , in regard of the perspicuity of it , to afoard , ouer which a Lambe may wade ; and in regard of the difficulty of it , to a Sea , in which an Elephant may swimme . §. 22. Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures . 4 Sugg . IT is indeed a two-edged Sword : but too sharpe and keene for children . It is not fit that Lay-men , Woemen , and such as haue not skill in Tongues and Arts , should reade it : they oft pierce and wound their own soules & consciences with this Sword , as children hurt themselues with kniues . With this also are the Papists exceedingly beguiled . Answ . As the Word is sharpe in it selfe , so hath b it an inward power to giue sharpnes of wit , & that vnto the simple : and to the child , knowledge and discretion , so as by the word they may learn wel to vse the Word . How can that be thought to be vnfit for laymen & womē to vse , which God hath expresiy cōmanded thē to vse , except question be made of his wisdome ? As the forenamed girdle , brest-plate , shooes , shield , helmet , were prescribed to all of all sorts , so this sword : and Christ , without exception of any , saith to all , Search the Scriptures . God expresly commandeth , That the Law bee read to all , euen men , women , children , strangers , Deut. 31. 11. 12. And great reason there is for it : for as euery one eateth for himselfe , so he liueth by his owne faith : but the Word is the ground of faith . By it therefore must they know what they belieue . As for those wounds in conscience which many receiue by the Word , they are good wounds , whereby , such corruption as festred in them being let out , the conscience is more soundly healed vp ; the wounds which it maketh turne not to festring sores . §. 23. Answere to Satans suggestion of the hurt of much knowledge . 5. Suggest . TOo much knowledge is not good , it f puffeth vp , it maketh people contemne their brethren , neglect Ministers , loathe preaching . But ignorance is mother of deuotion . These things hath Satan taught , not only Papists , but also many other , which pretend an hatred of Popery , to obiect against the Word . Answ . Knowledge in it selfe is a very good thing , a dutie expresly commanded : g Ioyne with vertue , knowledge , saith Saint Peter : yea Saint Paul goeth further , and implieth that it is our duty to bee h filled with knowledge , and to i abound therein : and on the other side the Prophet complaineth , that k Gods people are destroyed for lacke of knowledge . It is not knowledge , but the abuse thereof which puffeth vp , and l so much doth the Apostle imply . Now if the abuse of a good thing should make vs auoid it , what good thing should not bee auoided ? The cause that Ministers , or any other are contemned , is not knowledge , but that corruption which is in man ; euen as by the venome in a Spider , the sweete iuice of a flower is turned into poison . But the truth is , that nothing maketh the preaching of Gods word to be more highly accounted of , then knowledge : for 1 They who know something of the great mysteries of godlinesse , if they know it aright , find such good therby , that earnestly they desire to know more . 2. They desire also to haue their affections wrought vpon , and that which they know , to be oft brought vnto their mindes : for which end also the preaching of the Word is ordained . m This moued S. Peter to write . 3. They who know that to be true which is preached , doe in that respect the better attend vnto it , with greater assurance beleeue it , and more highly esteeme the Preachers of it : because they know it to be the truth of God. Thus the Thessalonians receiued the Word preached a In much assurance , because b they receiued it Not as the word of men , but of God. There can be no greater enemie to preaching and Preachers then ignorance : instance the rude villages of the Countrie . §. 24. Of Ignorance : how hainous a sinne it is . The deuotion which is pretended to come from ignorance , is meere superstition , or , which is worse , Idolatry . So much the Apostle affirmeth , c When ye knew not God , ye did sernice to them which by nature are not Gods. For ignorance of Gods word is the cause of all error , as Christ implyeth , saying , You erre , not knowing the Scriptures , ( Matth. 21. 29. ) Yea the Scriptures being They which testifie of Christ ( Ioh. 5. 39. ) vpon ignorance of the Scriptures must needs follow ignorance of Christ . Now ignorance being in it selfe a most odious vice , d against which Christ will come in flaming fire to render vengeance : and a mother sinne , which bringeth forth many other notorious sinnes : how can any good thing come from it ? Certainly this cauill which is raised against knowledge for ignorance , hath sprung , either from Enuie , whereby men grieue at the knowledge and good parts which are in others ; or from Ambition , whereby they seeke to be eminent aboue all other ; or from Policie , seeking thereby a couer for their owne ignorance . c Moses ( who desired that all the Lords people were Prophets ) and f Paul ( who wished that al that heard him were altogether as he himselfe was ) were otherwise minded . §. 25. Answere to Satans suggestion of the non-proficiencie of many hearers . 5. Sug. MAny who reade and heare much are not any whit the more freed from assaults : the flesh , world , and Diuell , beare as great a sway in them , as in any other . Answ . It is certaine that many are most wrongfully blamed . A more in their eyes who loue the Word , is made a beame : a mole-hill , a mountaine . If indeed there be any such , as there are too many , the fault is not in the Word , but in themselues . Though the Sunne shine neuer so hot , and oft on a stone , it softneth it nothing at all . If it shine on clav , it hardneth it . Stony hearts are no whit bettered ; muddie , claiey , polluted hearts are made worse . THE THIRD TREATISE . Of the meanes to vse spirituall Armour aright . THE FIRST PART . Of Prayer in generall . Ephesians 6. 18. Praying alwayes with all prayer and supplication in the Spirit , and watching thereunto with all perseuerance and supplication for all Saints . 19. And for mee , that vtterance may be giuen vnto mee ; &c. §. 1. Of the ioyning of prayer with the whole Armour of God. AFTER that the Apostle , like a good Captaine , had sufficiently , furnished the Christian Souldier from toppe to toe with all needfull spirituall Armour , both defensiue and offensiue , hee proceedeth to instruct him how hee may get and well vse this Armour . The best generall meanes that hee could prescribe , is prayer : for that Armour being spirituall and heauenly , wee fleshly and earthly , we are as vnfit to vse it , as a Childe to vse a Gyants Armour . In setting downe this heauenly exercise of prayer , hee so setteth it downe in the last place after all , as it hath a reference to all , and such a reference as implieth a ioynt vse of it with all the rest : for he vseth the participle praying , as if he had said , put on the whole armour of God praying , take Girdle , Brest-plate , Shooes , Shield , Helmet and Sword , praying Hence I obserue , that To all other meanes which are vsed for defence or offence , Prayer must be added . It must , I say , be added : neither they nor this omitted , but both ioyned together . Excellently was this of old set forth by the Israelites manner of going to battell . As the people were to goe armed , and to fight , so a the Priests were to goe with siluer Trumpets , and to sound : this sounding with siluer Trumpets implyed hearty and earnest prayer . Note the benefit hereof . 2. Chron. 13. 14 , &c. Thus b while Ioshua and the people were fighting with the Amalakites , Moses stood lifting vp his hand , and Aaron and Hur staied his hand : This was an outward figure of their inward powerfull prayer . When Moses let fall his hand , and hee left to pray , Amalek preuailed . So while c Israel fought against the Philistims , Samuel prayed : and while d Ioab fought against Aram , Dauid prayed . The like I might instance in e Asa , f Iehosaphat , g Hezekiah , and other Saints . If in fighting against flesh and blood , Saints were thus carefull in adding prayer to other meanes , how much more ought wee so to doe in our spirituall combates against spirits ? g Christ in his agony prayed : and h Paul when he was buffetted of the messenger of Satan , praied . God who hath appointed meanes of safetie , will not crosse his owne ordinance : without the vse of them hee will not protect any . But of himselfe no man is able to vse the Armour aright : it is God which enableth him . Wherefore because God will do nothing without vs , we must arme our selues and fight , and because wee can doe nothing without God , we must pray . §. 2. Of the meane betwixt presuming , and tempting God. Vse BE carefull in keeping the golden meane betwixt two enormous extreames : one of tempting God in neglect of the meanes which he hath appointed for our safetie : the other , of presuming against God , in trusting so much to the meanes , as we seeke not to him for helpe and succour . Into both these extreames fell the Israelites : i one while they would not venture to fight , and so tempted the Lord : k another while they would needs fight of their owne head , without seeking helpe of the Lord , and so presumed obstinately . Rebellious are they who reiect the meanes : they cleane cast themselues out of the protection of God. Presumptuous are they who trust to the meanes , and call not vpon God ; they prouoke God either l to strip them of such things as they glory in , or else to turne them to their owne destruction , m as hee did the strength of Goliah , n and wisedome of Achitophel . The middle way betwixt the rocke of rebellon , and gul●e of presumption , is , so to shew our obedience in vsing all the meanes which the Lord prescribeth , as wee manifest our confidence in him , by seeking strength of him . o Those things which God hath ioyned together let no man put asunder . To all the forenamed graces adde prayer : pray for Armour , pray for strength , wisdome , and abilitie well to vse Armour , pray for a blessing on the well vsing it : bee vpright and pray , righteous and pray , patient , faithfull , sted fast in hope , expert in Gods word , and pray : pray before the fight , fight and pray ; without prayer no good successe can be expected : through prayer we may be assured to be assisted . §. 3. Of diuiding the Word aright . IN laying downe this doctrine of Prayer , the Apostle doth so skilfully couch together many seuerall and distinct points , as euery word almost affordeth a seuerall doctrine : he contenteth not himselfe in generall to exhort vnto the dutie of prayer , but also declareth diuers circumstances appertaining thereunto . Whence obserue that It is a warrantable course of teaching , to set forth Principles of Religion in their seuerall and particular branches . This is one kind of a diuiding the Word aright . Thus will the vndestanding of hearers be much informed with a distinct knowledge of the mysteries of godlinesse , and thus shall they much better discerne the great depth of those mysteries , and the rich treasure that is contained in them . Yea thus also shall their memory bee much helped in retaining them : for seuerall branches distinctly and in order set downe , are a great meanes to strengthen memory . Vse This iustifieth that manner of teaching , which is ( as wee speake ) Common-place-wise : by particular defining , diuiding , subdiuiding , and distinct handling of particular branches of the Principles of Religion . Obiect . The Apostles vse to comprise many distinct points compendiously in few word : but many Preachers spend many words in laying forth one point . Answ . They laid a foundation onely , and therefore were the briefer : these make vp the building , and therefore may and ought to be the more copious . Yet this giueth no warrant to such as spend much time in meere discoursing , without any distinction of order or matter : or to such as are ouer curious in multiplying their diuisions , or ouer-tedious in amplifying them . Neither doth this tie all Preachers , at all times to vse one and the same method●diuers b Preachers haue diuers gifts : and diuers places of Scripture require a diuers manner of handling : c Let euery man , as he hath receiued the gift , minister the same . §. 4. Of the points to be handled in prayer . IN these words of the Apostle concerning prayer , note , 1 His exhortation vnto the dutie it selfe . 2 His direction for the better performing of it . In his direction obserue , 1 The kinds of prayer , all prayer and supplication . 2 The time thereof , alwayes . 3 The ground of it , in the spirit . 4 An helpe thereunto , watchfulnesse . 5 The meanes of preuailing thereby , perseuerance . 6 The person for whom . 1 In generall , for all Saints . 2 In particular for himselfe , vers . 19. 20. That hee might the better vrge this particular vnto them , he declareth . 1 What he would haue them pray for in his behalfe , verse 19. 2 Why he would haue them pray for him , verse 20. The first point to be handled , being the dutie it selfe , I will therein distinctly shew . First what Prayer is . Secondly , why we ought to pray . §. 4. Of the definition of Prayer . TRue Christian prayer is a right opening of the desire of the heart to God. Heere note these three points . First that the hearts desire is to be opened . Secondly , that it is to be opened to God. Thirdly , that it be rightly done . The very forme and essence of prayer consisteth in the opening and making knowne of a mans inward desire , which the Scripture setteth forth by a metaphor of a Powring out the soule . b Powring out the heart : c Powring out a mans meditation , or complaint . I call it a desire of the heart . First , because all desires arise from the heart , that is , the fountaine of them . Secondly , to distinguish true pray er from euery s●eight wish , and from lip labour . These desires are made knowne by outward and inward meanes . The outward meanes are d words or e signes . Words do most liuely and plainly set forth the intent of the heart : yet signes also , as lifting vp the hands , casting downe the eyes , stretching abroad the armes , bowing the knees , ●ostrating the body and the like , doe both manifest a mans ●inward desire , and also stirre vp his affection . The inward meanes are f sighes and groanes : by these God discerneth ●mans desire , as well as by words and signes . For g God is 〈◊〉 as man , h hee vnderstandeth all the imaginations of the thoughts . §. 5. Of the obiect of Prayer , God onely . THus is the desire to be opened , and that to God : which Dauid well knew , and therefore saith , i Lord , all my desire is before thee : yea to God alone : for Prayer is a principall part of diuine seruice : But k God onely shalt thou serue . Oft are we in holy Scripture called vpon , to call vpon God , but neuer by precept , promise , or any other way warranted to call on any other . The true Saints , whose prayers haue beene approued , haue euer prayed vnto God , neuer vnto any other . And that vpon iust and waightie reasons . First , l God onely knoweth whether our desire come from the heart within , or from teeth outward , and so can distinguish whether it be true prayer ( euen a powring out of the soule ) or no. Secondly , God onely is m euery where present , in all places , to heare the suites of all persons . Thirdly , God only is n Almightie , able to grant vs what sute soeuer we shall make . Obiect . One creature may be helpefull to another , why therefore may not prayer be made of one to another ? Answ . First , no creature can of it selfe be helpefull to any other , further then God suffereth and enableth it . 2. It is not a sufficient ground to moue vs to call vpon a creature , because it may be helpefull ( for then many vnreasonable creatures might bee prayed vnto , which is a most vnreasonable thing for any reasonable man to doe ) we must know that he to whom we pray , heareth vs , and is both willing and able to succour vs. But this can wee know of no inuisible creature , whether Angell or Saint departed : we neither know where they are , nor what they can doe . In vaine therefore it is to call on them . 3. Difference must be made betwixt ciuill and diuine prayer . This is made with assurance of faith , and perswasion of diuine attributes in him to whom we make it , together with religious adoration , which is o proper to the diuine Maiestie , and to be performed to no creature , neither p Angell , q nor man. And this is it whereof heere we speake , and whereof all the question is betwixt vs and our aduersaries . Ciuill Prayer is that which is made onely in ciuill respects ; and that in such particular things wherein we are perswaded they to whom it is made , can helpe vs : as to pray Ministers to teach and instruct vs in the way to eternall life ; to pray Magistrates to relieue vs against the wrongs of vniust men ; to pray Physitians in sicknesse to helpe vs ; and to pray others the like wherein they are able . Yet so to seeke helpe of these , as of Gods instruments , whom God hath prouided to help , and in that respect to cal vpon God , and depend vpon him for his blessing on that helpe which man affordeth vnto vs. Thus we deny not but that ciuill prayer may bee made to men liuing and conuersing with vs , to whom wee may make knowne our desire by outward meanes . But religious prayer is to be made to God alone . §. 6. Of the reasons why our desire is to be made knowne to God. Quest . VVHat need is there that any prayer should be made to God at all ? a God knoweth the secrets of our heart , and b vnderstandeth our thought a far off . Aus . Prayer is made not simply to make knowne the desire and thoughts of our hearts to God , so as otherwise God might bee ignorant of them , but to testifie mans obedience to that order which God hath set downe . For it hath pleased God in his vnsearchable wisdome , to appoint prayer a meanes to obtaine all needfull blessings at his hands . Were there no other reason to shew the equitie hereof , but Gods ordinance and commandement , it were sufficient : but this hath God appointed very wisely for many good reasons : as , 1. That it might appeare we vnderstand our owne desires , and haue a sence of the thing we want . 2. That we may not onely know , but acknowledge God the Author and fountaine of all blessings . 3. That wee may manifest our faith in his gracious promises , and good guiding prouidence . 4. That when we receiue the good thing we haue asked , we might ascribe the praise thereof to God. For the making knowne of our wants to God , and crauing supply of them at his hands , is a meanes to make vs acknowledge that , that supply which we haue is made by him , and that the praise thereof is due to him . §. 7. Of the things which are requisite to the right maner of prayer . THe third thing in the definition of Praier ( in this word right ) is not lightly to bee passed ouer : many points are comprised vnder it : they may all be drawne to these two heads , 1 The Matter 2 The Maner of Prayer . The Matter in general must be things lawful and good . The Maner respecteth , 1 The Persons both to whom the prayer is made , and also who maketh it . 2. The thing which is prayed for . The Person to whom we pray being God ( as we heard ) two especial properties of him must bee regarded in prayer , 1. His Greatnesse . 2. His Goodnesse . These two are implied in the Preface of the Lords Prayer . The word heauen , where he is said to be , sheweth his greatnesse : the title Father , his goodnesse . The Throne of God before which we appeare in prayer , is a throne of glory , and of grace : Gods glory and grace therefore must be duely weighed . A due consideration of the former will moue vs , 1. To seeke out a fit Mediator . 2. With all reuerence to cast our selues before God. §. 8. Of praying in the mediation of Christ . IF the greatnesse and glory of God be duely weighed , we shall finde it to be so infinite , as no creature , much lesse weake sinfull man , can endure the brightnesse thereof . c It is noted of the Angels , that when they stand before the presence of God , they couer their faces with their wings . If the glorious Angels cannot endure the great and glorious Maiestie of God , how should vile sinners , to whom God in himselfe is d A consuming fire ? Which being so , there is an absolute necessitie of a fit Mediator . This was prefigured vnder the Law by the High Priest , e who did beare the names of the children of Israel before the Lord. f This Mediator is onely one , euen the man Iesus Christ. No other in heauen or earth was fit for that office , but onely hee who was both God and Man , a true , proper , naturall Sonne of both , and so fit to bring man into Gods presence . g This , and this alone maketh vs with boldnesse appeare before the Maiestie of God. They who pray to God without a mediator , as Pagans , or in the name of any other mediatour but Christ , as Papists , pray not aright in this respect , neither can they stand with comfort before God , when he shall manifest his Maiestie and iealousie . But they who by the onely begotten Sonne of God , are brought into the presence of God , doe further in regard of Gods excellencie , carry themselues with all reuerence and due respect vnto him . This reuerence must first be grounded in the heart , and then manifested by our words and gesture in prayer . §. 9. Of inward reuerence in prayer . THat in our hearts wee may feare God , and thinke of him reuerently , wee must both before prayer meditate of his glory and excellencie ( for so shall wee come with hearts raised vp from the dunghill of this earth to the glorious Throne of heauen , as the Prophet saith . h Let vs lift vp our hearts , &c. ) and also while we are in prayer , hold our hearts close with God , that they be not carried away with vaine thoughts , and wandering imaginations : for our prayers are then but i lip-labour , nothing acceptable to God. §. 10. Of words befitting prayer . VVOrds whereby this inward reuerence is to bee manifested , must be sitting our matter , and neither ouer-curious , nor ouer-carelesse and loose . Curiositie of style hindereth denotion , and argueth affectation : it sheweth that men in praying seek their owne praise , rather then Gods. A loose stile ( to say the least ) argueth too light esteeme , and too great neglect of him to whom wee make our prayer . §. 11. Of gesture in prayer . OVr gesture must be a reuerend , and b humble . Kneeling is the fittest gesture to expresse both these , and most proper to prayer . Saint c Paul setteth forth the very act of prayer by this gesture , and d vseth it himself . If conueniently we cannot kneele , then stand . e This gesture Christ warranteth . f The poore humble Publican stood when he prayed . To pray sitting , leaning , lying , with hat on head , &c. when no necessitie requireth , argueth little reuerence and humilitie . §. 12. Of faith in prayer . THe other property of God to be especially regarded of vs in prayer , is his goodnesse , in respect whereof , we must g come in assurance of Faith to be heard and accepted . For h Faith is that meanes whereby a blessing is obtained . i Let not therefore the incredulous person thinke , that he shall receiue any thing of the Lord. For strengthening our faith in prayer , we must seriously meditate of the promises concerning such things as we pray for , and of Gods truth in performing them , as k Dauid did . §. 12. Of lowlinesse of mind in him that prayeth . FOr the person that prayeth , two things are requisite in regard of himselfe . 1 Lowlinesse of minde . 2 Holinesse of life . Lowlinesse of minde causeth an vtter deniall of our selues , when in truth we know and acknowledge that in vs is no ground of confidence , but altogether matter of despaire . Of this minde was Dauid ( when he said l Enter not into iudgement with thy seruant , &c. ) m Daniel , and all the best of Gods children : for the better men are , the more lowly they thinke of themselues . For attaining to this grace , we must impartially weigh our owne balenesse , as Abraham , who said , n I am but dust and ashes : and our vilenesse through sin , as Iob , who said , o I am vile ; or rather p Dauid , who laveth his sinnes in order before God. He that duely pondereth with himselfe , how his sinnes for number are innumerable , and for weight infinite , and how all his righteousnesse is as filthy ragges , defiled with that sinke of corruption which is in him , cannot but vtterly deny himselfe , and so bee of a lowly minde , not pu●t vp with any conceit of himselfe . §. 13. Of holinesse in him that prayeth . HOlinesse of life is also very needfull : for true is that which the blind-man said , q God heareth not sinners . r Though yee make many prayers , I will not heare , saith the Lord to the wicked . Wherefore ſ the Apostle exhorteth to lift vp pure hands , which t Dauid professeth to doe . Thinke of this all impious and prophane persons , vncleane and cruell persons , all impenitent sinners whatsoeuer . God will not haue his holy name polluted in your polluted mouthes . u But the prayer of a righteous man auaileth much . §. 13. Of praying with vnderstanding . COncerning the things prayed for , it is requisite that we haue 1 A true vnderstanding and sense of them : 2 A true and earnest desire of them . Vnderstanding and sence respecteth both good things and euill . If we pray for good things , we must both know they are worth the hauing : and also sencibly feele the want of them . Such are those * poore is spirit , whom Christ pronounceth blessed . It we pray against euill , we must both know that they are in themselues heauy burdens , and also feele that they lie vpon vs , as x Dauid did : otherwise we shall neuer pray heartily for the one , or against the other . §. 14. Of our desire in Prayer . OVr desire in Prayer must bee both sincere and feruent , euen an hungring , thirsting , longing desire . Vnder these metaphors the desires of the faithfull are oft set forth . Now hungry and thirsty persons , and women that long , doe both in truth , and also with great earnestnesse desire that which they desire . If in Prayer our desire be such , it will pierce the Heauens , and moue God to yeeld vnto it : if it be not a true and sincere desire , but complementall and hypocriticall , it is no prayer of the heart , but meere lip labour , and so no whit acceptable to him who searcheth the heart . If it be not feruent , but a cold desire , it cannot pierce so high as Heauen . For as a bullet flieth no further then the heate and force of powder driueth it : so Prayer no further then the feruour of spirit carrieth it . Be therefore a feruent in spirit . We heard that the Prayer of a righteous man auatleth much , but with this Prouiso , b If it be feruent . Thus in generall we see what Prayer is : whereby wee may be directed how to pray . Now let vs see what motiues there be to stirre vs vp thereunto . §. 15. Of the first motiue to Prayer , Gods command . I Might here vrge Gods expresse charge and commandement thereunto , which is oft inculcated thorowout the Scripture : a motiue sufficient though there were no other . For Gods Precepts being wilfully contemned , or carelesly neglected , procure no lesse penalty then eternall destruction of body and soule . It should seeme that this motiue preuailed much with Dauid ( for so soone as c the Lord said , Seeke ye my face , his heart answered , O Lord , I will seeke thy face ; ) and much will it preuaile with all such as desire to approue themselues to God. But because it is a generall motiue vnto all Christians whatsoeuer , I will no longer insist vpon it . Particular motiues haue respect either to God , vnto whom we pray , or vnto our selues who pray . §. 16. Of the second motiue to Prayer , Gods worship . FOr God , First Prayer is a part , the most principal , especiall and proper part of Gods worship . Dauid ioyneth them together , saying , Let vs worship and fall downe , &c. That is , by falling downe , and calling vpon God , let vs worship him . 2 Among other parts of Gods worship , * the most reuerend gesture is applied , and euen appropriated to this . 3 The place of God worship was by an excellency termed , d The House of Prayer . 4 Prayer is made an essentiall note of difference betwixt such as worship God , and such as worship him not . e They are said to call vpon God : These , not to call vpon God. f §. 17. Of the third motiue , Gods honour . 2 IT is the best and chiefest meanes of honouring God that can be : by it we acknowledge God 1 To be euery where present , and in euery place to heare his children , and on this ground euery where we call on him . 2 To be the fountaine of all blessing , and therefore when our selues or others want any blessing temporall or spirituall , by prayer we aske it of God : yea , when we receiue any , we giue the praise of it to God. 3 To be a God full of pitty and compassion , which maketh vs to lay open our griefes and distresses to him . 4 To be an Almighty God , able to giue whatsoeuer we desire . 5 To be a bountifull God , who giueth to all liberally , and vpbraideth not . 6 To be a God true of his promises , and therefore we craue the accomplishment of them . These and otherlike properties of God doth faithfull prayer set forth ; and so bring great honour to God , in which respect God himselfe saith , f Call vpon me , and thou shalt glorifie me . §. 18. Of the fourth motiue , the necessity of Prayer . FOr our selues , foure points there be which commend this holy exercise . 1 The necessitie . of prayer . 2 The vtilitie . of prayer . 3 The efficacie . of prayer . 4 The dignitie . of prayer . 1 If any good thing be necessary to a Christian , praier must needs be necessary , because it is that meanes which God hath appointed to obtaine euery good thing , g Aske and it shall be giuen you , saith the Lord , which giueth all : h Ye get nothing , because ye aske not , saith his Apostle : we haue no good thing in our selues , or of our selues , all is hid in God : he is the fountaine of all blessing ; but he is a deepe well : we must haue something to draw vp water : the onely meanes is prayer . Is it not necessary that a poore man that hath not of his owne a crumme of bread or drop of water , should make his want knowne to such as can and will releeue him ? How much more necessary is it that Christians should make their wants knowne to God , seeing otherwise there is no hope of receiuing reliefe from him ? §. 19. Of the things which men receiue without calling vpon God. Obiect . MAny prophane and wicked men who neuer call vpon God , receiue many blessings from God. i He maketh his Sunne to arise on the euill , and sendeth raine on the vniust . Ans . 1. The things which such receiue are euen as nothing , not to be spoken of , because they tend not truly & properly to their good : al that they receiue are either temporal things , or only restraining graces , which tend rather to the good of others , then of them which receiue them . 2 Such persons were much better want all those things then haue them : for because they call not on God , God giueth them no grace well to vse them , so as they abuse them to their owne destruction : k Achitophels wit , l Goliahs strength , m Herods eloquence , were the cause of their ouerthrow in this World : and though all haue not like ends in this World , yet all heape vp wrath vnto themselues against the day of wrath . Reade Rom. 2. 4. 5. 3 That spirit which commeth accompanied with all needfull sauing and sanctifying graces , is not gotten without Prayer . n God giueth the holy Ghost to them that desire him . §. 20. Of the fift motiue , the profit of Prayer . 2 THe vtility or profit of Prayer is much euery manner of way . It is profitable , 1 To obtaine euery good thing , as is euident by the promise of Christ ( Ioh. 16. 23. ) Verily , verily , I say vnto you , whatsoeuer ye shall aske the Father in my name , he will giue it you . Note the certainty of this promise in Christs vehement asseueration : Note the generality of it , Whatsoeuer . * The Heathen among whom the Christians liued after the Apostles dayes , obseruing so much , said ; There was nothing which Christians could not obtaine of God by Prayer . I might here particularly exemplifie this by seuerall instances of all kinds of blessings , spirituall and temporall , publike and priuate , for our selues and others , concerning this life and a better , and shew how Gods children haue by Prayer obtained them : and also declare seuerall promises made by God for all these . But I haue in part declared these * before , and I shall haue fitter occasion to handle them , when I speake of the matter of prayer . 2 d To preuent iudgements threatned , and e remoue iudgements inflicted . Note for this purpose the prayer of Salomon . 1 Kings 8. 33 , &c. 3 To preserue , nourish , and strengthen in vs all spirituall graces : f by Christs prayer was Peters faith kept from failing : whereby Christ sheweth that Prayer is an especiall meanes to be vsed to that end . So g the Apostle praied in the behalf of the Colossians , that they might be filled with knowledg , &c : increasing therin , & strengthned , &c. 4 h To obtaine remission of sinnes : for this is the sum of the fift Petition ; and for this end Peter saith to Simon Magus , i Pray God , that if it be possible the thought of thine heart may be forgiuen thee : whereby he implieth that if remission of sinnes may be obtained by any meanes , Praier is that meanes . 5 To subdue in vs the power of sin , which Dauid well knowing , praied k that sin might not haue dominion ouer him . I dare boldly auouch ( and I dout not but euery Christian soule , that is acquainted with this holy exercise of prayer , can by experience iustifie the truth of what I shall auouch ) that the more constant and powerfull a man is in prayer , the lesse power sinne hath in him ; the more sin preuaileth , the weaker is the spirit of prayer : when Gods children fall into temptation , and yeeld vnto sinne , their soules are intangled thereby , as a bird whose feathers are besmeared with birdlime , or whose feete are caught in a snare : they cannot flye vp to heauen . If by prayer they keepe their hearts aloft , they are the more free from being intangled by Satan . Faithfull prayer , and purpose to sin , cannot stand together . In this respect I may not vnfitly compare the spirit of prayer , to that spirit and breath which commeth from the lungs of a man , whereby that ouer-great heate , which otherwise would drie vp all his radicall and naturall moisture , is cooled and allayed , for it is prayer which cooleth and allayeth in man the immoderate heate of lust , anger , malice , enuy , &c. 6 To sanctifie all Gods creatures vnto our vse : for as Gods word giueth a warrant for the vsing of the creatures which are needfull , and a direction whereby we are taught how to vse them ; so prayer to God obtaineth a right vnto them , and a blessing vpon them : therefore the Apostle ioyneth both these together , and saith that the creature l is sanctified by the Word and prayer . For this end m Christ vsually prayed before he vsed the creature : and all , euen they who haue abundance , must pray , Giue vs this day our daily bread , that they may haue a right vnto , and a blessing vpon the creatures which they vse : the like may be said of the callings wherein we are placed , of the actions which we do , and of al things which we haue or vse , all are sanctified by prayer : who without prayer doe , or vse any thing , are vsurpers , and can looke for no blessing . To conclude , Prayer is profitable vnto all things . §. 21. Of the respects wherein ones Prayer is not heard . Obiect . AGainst all that is said of the profit of Prayer , some obiect , that the Prayers of many are fruitlesse : they obtaine not the things desired : yea , that God sweareth he would not heare m Moses , Samuel , n Noah , Daniel , Iob. Answer . 1 Many pray amisse , and so receiue not ; wherefore that out Prayers may be profitable , we must learne to pray aright , as we haue beene directed before . 2 Though God alwaies grant not his seruants request instantly , yet afterwards when there is a more seasonable time he doth ; for God is the Lord of times and seasons , and best knoweth which is the fittest season , both for his owne glory and his childrens good to grant their request . For this end did not Christ at first grant o his Mothers request , when shee desired supply of wine ; nor p the request of the Cananite which shee made for her daughter . Note his answer to his Disciples : q It is not for you to know the times or the seasons , which the Father hath put in his owne power . 3 Though he heare them not in that particular , yet in as good , or in a better thing will he heare them . As a when Paul prayed against a temptation , God gaue him grace sufficient to resist it ; and when b Christ praied to haue his bitter cup remoued , God enabled him to drink it ; wherevpon it is said , that c he was heard in that which he feared . d Dauid prayed for his childe that died , yet was not his prayer in vaine ; for first his prayer was a sacrifice acceptable to God. Secondly , c God had mercy on the soule of his childe . Thirdly , God gaue him another sonne of the same mother , a f Salomon , a Iedediah , a Prince of peace , beloued of the Lord , whom God made King after Dauid . God better knoweth what is good for vs then wee doe our selues : accordingly , though he heare vs not alwaies to our owne will , and grant what wee suppose to be good , yet alwaies he heareth vs to his owne will , and granteth what he knoweth to be good for vs. 4 The Saints well know what God hath absolutely promised ( as all needfull sauing graces , and saluation it selfe , those absolutely they pray for and obtaine : ) and what conditionally , as all temporall things , and such like as may make sometime to their aduantage , and sometime to their damage . These they pray for with a subiection of their owne wils to Gods , as g Christ vnto his Father , Not as I will , but as thou wilt ; and the Leaper to Christ , h If thou wilt thou canst make mee cleane ; and Dauid to God , i Behold , here I am , let him doe to mee as seemeth good in his eyes . That which was obiected of Moses , Samuel , Noah , Daniel , Iob , is but a meere supposition , not a thing done : besides , it is said ; k They should deliuer their owne soules , so as their Prayers should not be without profit . §. 22. Of the sixth motiue , the efficacy of Prayer . 3 SVch is the efficacy of Prayer ; as nothing can bee more powerfull : for it preuaileth ouer all creatures , whether reasonable , or vnreasonable : and of reasonable , both visible as man , and inuisible as Angels , whether euill or good : yea , it preuaileth with the Creator himselfe . 1 l Daniel by Prayer stopped the mouthes of Lyons among whom he was cast . 2 By m Dauids Prayer was Achitophels wisdome turned into foolishnesse . By n Iaakobs Prayer was Esaus wrath allaied . By o Mordichaies & Esthers Prayer was Hamans malice like Sauls sword , turned into his own bowels . By p Hezekiahs Praier was the whole hoste of Senacherib ouerthrown . One faithful mās prayer is more forcible thē the power of a whole army : q witnes the example of Moses , who lift vp his hand while Israel fought against Amalek . 3 r By Prayer the Diuel when he hath gotten fastest hold , and surest possession , is cast out . It is here in this Text laid downe as a meanes to subdue the forenamed principalities and powers . 4 f If Christ would haue prayed , he might haue had more then twelue legions of good Angels to guard him . t At Elishahs Prayer a mountaine was full of horses , and chariots of fire round about it . Obiect . If Prayer be thus powerfull with Angls , it is good to pray vnto them . Answ . u The Angels are prest onely to Gods seruice , and alwayes behold his face : when he sends they go , and not when we call them : Now our Prayer moueth God to send them : and thus at our Prayer they come to guide vs. Vnreasonable creatures by Prayer are restrained from hurting vs , and made seruiceable : is it therefore reason that we should pray vnto them ? 5 * By Prayer Iaakob had power ouer the Angel , ( which was the Angell of the couenant Christ Iesus , true God , ) who therefore was called x Israel , because he preuailed with God. Prayer so far preuaileth with God , that y it euen forceth a blessing from him , ( whereupon we are saide z ●o striue or wrestle in Prayer to God , and * stayeth , and holdeth him backe when he is going out in wrath , and a causeth him to repent and reuerse his sentence pronounced . §. 23. In what respects men are said to preuaile with God by Prayer . Obiect . THis may seeme to impeach the immutability , and omnipotency of God. If man preuaile with him , how is he almighty ? if he repent , how is he vnchangeable ? Answ . Those phrases of preuailing with God , of holding him , of his repenting , and the like , are spoken figuratiuely , * after the manner of men , for our better vnderstanding . Voluntarily God yeeldeth to all that he seemeth to be forced vnto : yea he hath before-hand determined so to doe ; but as he appointeth the thing to be done , so the meanes whereby it is done : without the meanes nothing shall be done , vpon a right vse of the meanes all things shall be effected : now prayer being the meanes appointed by God of procuring blessing , and auoyding iudgement , Prayer may fitly be said ( in regard of that order which God hath voluntarily set downe ) to be of power with God. §. 24. Of extraordinary effects of Prayer . MAny admirable , and extraordinary are the things which the Prayers of Gods faithfull children haue in all ages effected . a At Moses Prayer the red Sea was diuided asunder . b At Iosuahs Prayer the Sunne stayed his course . c At Hezekiahs Prayer it turned backward . At d Eliahs Prayer raine was stayed three yeeres and an halfe together , infinite it were to reckon vp all particulars . I wil bring to your remembrance onely one which among and aboue the rest is most remarkeable , which is concerning e Christs Prayer at his baptisme , by the power wherof first the heauens were clouen . Secondly , the holy Ghost descended downe vpon him . Thirdly , the Father gaue an euident and audible testimony that Christ was his beloued Sonne : whereby is declared that the Prayers of Gods children pierce the heauens , make the holy Ghost to come into them , and cause God to witnesse that they are his children , though not so visibly and audibly , yet as truely and effectually . §. 25. Of the vse which we may make of efficacy of extraordinary Prayers . Obiect . THese are extraordinary examples of extraordinary persons , who had an extraordinary spirit : so as ordinary persons can looke for no such matters : As for Christ , he was the true naturall Sonne of God. Answ . 1 These things are recorded to shew the power and efficacy of Prayer . f To which purpose Saint Iames alledgeth that extraordinary example of the Prayer of Eliah . And the argument will well follow from the greater to the lesse . For if God heard his seruants in extraordinary matters , will he not much more heare vs in such ordinary matters as we stand in need of , and he hath promised to giue vs ? 2 Though Christ were the only begotten Son of God , and the proper obiect of his loue , yet in , and thorow Christ , God hath adopted vs to be his children : and with that loue he beareth vnto Christ , he loueth vs : so as if we call vpon him in Christs name , he will hearken vnto to vs as vnto his children , and accept of our Prayers , as if Christ had made them : for he offereth them vp vnto his Father . Thus we see that g the prayer of a righteous man auaileth much . §. 26. Of the seuenth motiue , the honour of Praying . 4 THere is no one thing wherein and whereby God doth more honour his seruants , then by vouchsafing vnto them this high priuiledge and sauour to pray vnto him . By prayer haue the Saints a free accesse vnto the glorious throne of Gods grace : yea they haue a familiar acquaintance with him . It is a great prerogatiue , that God in his Word vouchsafeth to speake to man ; but not comparable to this , that man should talke with God. God by his Word speaketh to all , euen to the wicked and rebellious , but none but Saints by Prayer speake to him : ( the Prayer of the wicked is no Prayer , but meere lip-labour . ) We know that it implyeth much more familiarity for an inferiour freely to speake to his superior , then a superior to his inferior . Esther though a Queene , accounted it a great fauour , that she was louingly and kindly accepted , when she approached into the presence of a mortall Monarch . Now consider how infinitely farre greater the diuine Maiesty is , then any humane can be , and this will shew how high a dignity it is to haue a free accesse vnto his glorious presence ; especially if withall we consider how full of grace and goodnesse he is to all that come before him . The glorious Angels doe admire the Saints , in regard of this honour vouchfafed vnto them . §. 27. A Collection of the motiues to Prayer . THus we see what strong motiues here be to vrge this duty . If either Gods honour , or our owne honour ; if to please God , or to supply our own needs , and necessities ; if our own profit & benefit be any motiues hereunto , motiues are not wanting . What exercise on earth so heauenly ? and yet what , whereunto we are more dull ? O that so rare and excellent a duty , should so rarely and slightly be performed , as commonly it is ! Doth not this argue as the great corruption of our nature , so the subtill malice of the diuell ? For wel he knoweth the vantage that man gaineth , and damage which cometh to him by Prayer . Let vs be grieued and humbled for our dulnesse and carelesnesse herein . Let vs rowse vp our spirits and pray , that we may pray . THE SECOND PART . The kinds of Prayer . With all Prayer and supplication . §. 28. Of the generall heads , whereunto the particular kinds of Prayer are referred . HItherto of the duty it selfe whereunto we are exhorted : we are now to handle the particular circumstances , or branches of the Apostles direction . The first is concerning the kindes of Prayer , which are first intimated vnder that generall particle All , and then exemplified by two particular instances , 1 Prayer , 2 Supplication . That we may distinctly handle the seuerall kinds of prayer , which are here in this Text comprised vnder this word All , and in other places of Scripture more expresly set downe ; I will draw them into some order . Prayer may first be distinguished according to the matter , and manner thereof . In regard of the matter , the a Apostle maketh foure seuerall heads . 1 Supplications , or deprecations which are for the remouall of euill . 2 Prayers , which are for the obtaining of good . 3 Intercessions , which are in the behalfe of others . 4 Thanks-giuings , which are for benefits receiued . These foure he referreth b in another place to two heades , 1 Requests . 2 Thanks-giuing . Vnder Requests he comprehendeth supplication and Prayer , vnder which also may be comprised intercession . Againe , c in another place he mentioneth onely two heads . 1 Prayer . 2 Thanks-giuing . By Prayer , he meaneth petition . For when this word Prayer is set alone , it compriseth all the kinds vnder it : when it is ioyned with thanksgiuing alone , it compriseth all kinds belonging to request . When it is ioyned with deprecation or intercession , it is restrained to a desire of good things for our selues . The most generall and vsuall distinction is grounded on 1 Thess . 5. 17 , 18. which is Petition . Thanksgiuing . Petition may be distributed according to the things or persons in respect whereof it is made . The things which it respecteth are either good , to obtaine them , which is most properly Prayer ; or euill , to remoue them , which is Supplication ; so called in English , because when we are oppressed with any euill , it maketh vs cast downe our selues as poore suppliants , crauing helpe and redresse . The persons are our selues or others . The forenamed kinds respect our selues . That which respecteth others , is intercession : and that is either for them , or against them . According to this distribution we shall handle vnder Prayer , put for Petition , 1 Petition for good things . 2 Deprecation to remoue euill things . 3 Intercession for others . 4 Expostulation against others : §. 29. Of the things to be asked in Prayer . 1. FOr Petition , I need not stand to proue the general , that it is lawfull to craue good things : for this of all others is the most principall kind of Prayer . And this generall title Prayer , is most commonly attributed to it . I will rather more particularly shew , 1 What things we are to craue . 2 After what manner we are to craue them . The things which may be asked , must be lawfull and good : for so much implyeth Christ where he saith , that d God will giue good things to them that aske him . Now those things are lawfull and good which are agreeable to the good will of God : for Gods will is not onely the rule and square of goodnesse , but the very ground of goodnesse . A thing is not first good , and then willed of God ; but therefore good , because it is willed of God : so as Gods will giueth the very essence and being vnto goodnesse . Wherupon e the Apostle hauing prayed for the Hebrewes , that God would make them perfect in all good wokes , addeth by way of explanation , to doe his will. This general point of framing our petitions according to Gods will , Saint Iohn expresly layeth downe , saying f If we aske any thing according to his will , he heareth vs. Would we then know what are those good and lawfull things which may be asked ? Search the Scriptures , for in them is Gods will reuealed . If we haue our warrant from thence for the good things we aske , then may we boldly aske , and looke to receiue them . §. 30. Of the Summe of the Lords Prayer . BVt because this is a large field , and a wide Sea , Christ hath made an epitome , a briefe collection of all such things as are good and lawfull to be asked , and comprised them in those few petitions of the Lords Prayer . Where we may obserue two seuerall heads of them . 1 Gods glory , in the three first petitions , wherein praying to God , we say , Thy Name , Thy Kingdome , Thy will. 2 Our owne good , in the three last : wherein speaking of our selues , we say , Our bread , Our trespasses , Lead vs not , But deliuer vs. Gods glory , is first of all , and most of all to be desired● a nothing is to be craned but that which may make there●unto . If Gods glory and our saluation could come in● opposition , that were to be preferred to this , as b Moses sheweth by his owne example . Therefore c that hath the first place in the Lords Prayer . As we are to desire it so to desire d the meanes whereby it may be effected , and e the manifestation of it . In regard of our owne good , we may aske all needful● things , whether they be f temporall , concerning these frail● bodies of ours while here wee liue : or spirituall , and that either respecting our g Iustification , the principall part whereof is a discharge of that debt wherein thorow sinne we are bound vnto God : or our h Sanctification , in keeping vs from the pollution of sinne , and preseruing vs safe from all euill vnto saluation . The Scripture affordeth particular instances of all these things asked of God by the prayers of the Saints . But this warrant of the Lords Prayer being so sufficient , I neede no longer to insist vppon it . §. 31. Of the diuers manner of asking things absolutely , and conditionally promised . HAuing seene what we must aske , let vs see how wee must aske . Wee haue heard before of many graces needfull for a right manner of prayer , which I will not here repeate , but onely shew how all things must be asked with subiection of our will vnto Gods will. For this end respect must be had to Gods promises . For euery acceptable prayer is made in faith : Faith hath an eye to Gods promises , and resteth thereon : as God hath promised any thing , so the faithfull aske it in Prayer . Things absolutely promised , they craue absolutely , as i Moses , who would not let God alone , till he had spared his people , but k desired to be raced out of Gods Booke , rather then his people should be destroyed : and why ? because God had made an absolute promise to bring them into Canaan , l which promise Moses pleadeth vnto God in his prayer . Things not absolutely promised they pray for with subiection vnto Gods will and wisdome . For there are many things which are good in their kinde , yet so farre make more or lesse to Gods glory and mans good , as it pleaseth God by his wise prouidence to dispose them . For example , God hath made an absolute promise of the perpetuall continuance of the Church , but not of a continuall outward flourishing estate thereof ; for hee can turne the persecution of his Church to the encrease therof , and so gaine honour to himselfe , and bring good vnto his people thereby . Thus for the time of accomplishing Gods promises , sometimes a long date , sometimes a short date , may most make to his glory : and for the meanes , sometimes one kind of meanes , sometimes another , with other like circumstances . In all these , wee must in our Prayers either expresse , or reserue in our minds some secret limitations ; as these , If God see it to be good ; if his good pleasure be such ; if it may stand with his glory , &c. §. 32. Of the euils to be prayed against . II FOr Deprecation , or supplication , we haue expresse warrant in the fifth and sixth Petitions of the Lords Prayer : and also in the example of Christ ( m Wh● offered vp supplications with strong crying and teares , and was also heard in that which he feared ; ) of Salomon ( n who expresseth many particular branches hereof in the Prayer which he made at the dedication of the Temple ) and of other Saints in all ages : yea likewise o in the answer which God gaue to Salomons prayer , and p in the many promises which God hath made to deliuer vs from euill . Here also wee are to consider the matter and manner , What we are to pray against , and how . Euill to be prayed against , is either of fault , or of punishment . §. 33. Of praying against sinne . EVill of fault is sinne . This is the first euill that euer was in the World : the greatest of all euils ( a greater euill then the torment of hell ) and the cause of all euill of punishment ( for q sinne when it is finished bringeth forth death . ) In regard of this euill , three things are to be prayed against , 1. The guilt of sinne , 2. The power of it , 3. Temptations thereunto . Against the first we pray in the fifth Petition : against the second and third in the sixth Petition . In regard of the first Dauid thus prayeth , r Wash me thorowly from mine iniquity , and cleanse me from my sinne . In regard of the second , thus ; ſ Let not presumptuous sinnes haue dominion ouer me . In regard of the third , Christ saith to his Disciples ; a Pray , that ye enter not into temptation . The guilt of sinne maketh vs odious and abominable in Gods sight , whose fauour causeth our happinesse . The power of sinne maketh vs more and more to prouoke his wrath , which is vnsupportable . Temptations vnto sinne simply in themselues worke neither of those two mischiefes . For Christ ( who was alwaies most amiable in Gods sight , b the Sonne of Gods loue , c in whom his soule delighted , and who neuer pro●oked Gods wrath ; d for God was alwaies well pleased in him ) was oft tempted to sinne , as e by Satan himselfe in the Wildernesse , by Scribes , Pharises , and other such enemies , yea , by f Peter when he told him of his suffering : but all his temptations could neuer make him sinne . As a fire-brand thrust into the Sea is presently quenched , so were all temptations cast against Christ . Yet notwithstanding temptations to vs are very dangerous , because of our pronenesse & readinesse to yeeld vnto them . We are by nature to temptations , as tinder ; or rather as gunpowder is to fire . As the least sparke of fire doth not onely soone kindle , but also suddenly in flame gunpowder , and sets it all on fire : so euery little temptation soone fastneth on vs , and inflameth vs suddenly with the fire of sinne . Instance g Dauid , who at the sight of Bathsheba was inflamed with lust ; and h Peter , who at the word of a silly maide was soone brought to denie and forsweare his master . If these in whom Gods renewing Spirit abode , were by reason of the flesh so prone to be ouertaken by temptations , how can such stand against them , in whom the flesh reigneth , and where is nothing to restraine them ? §. 34. Of the manner of praying against the guilt and power of sin , and temptations thereto . AGainst the guilt and power of sinne , we must simply , absolutely , instantly pray , and neuer cease till God heare vs. That we may with the greater indignation pray against them , we must first narrowly and thorowly examine our selues , and search what sinnes we haue committed ; and amongst our many sinnes , obserue which are the most odious , which the most dangerous , what sinnes wee are most addicted vnto , and what beare greatest sway in vs. Thus when we see what greeuous sinnes we are slaues vnto , we shall with great vehemency , as i Dauid , and with teares as k Peter , pray against them . The reason why most so sildome , so coldly and faintly pray against their sinnes , is because they neuer examine themselues : they see not how vile and wretched they are , by reason of them . Against temptations we are to pray especially , that we be not giuen ouer vnto them , and ouercome by them : but that the Lord would either deliuer vs from the temptation , or so assist vs therein , that it turne not to our destruction , but rather to our good . §. 35. Of praying against punishments of sinne . EVill of punishment is threefolde , 1. Temporall . 2. Spirituall . 3. Eternall . Temporall punishments are all outward iudgements , miseries and plagues in this World : these are in themselues effects of sinne : from sinne they came first : had man neuer transgressed , none of these had euer beene inflicted vpon him . l In the day thou eatest of the tree forbidden , thou shalt die the death , saith God to man : All temporall iudgements are fore runners of death , and appurtenances thereof , and so comprised vnder it . These may be sanctified , and made medicinable : and so they are , in and thorow Christs suffering , to Gods children : all outward afflictions are Gods physicke to the faithfull . Absolutely therefore they are not to be prayed against , but we are to pray either to haue them remoued , or else sanctified vnto vs. Spirituall punishments , are slauery vnder Satan , the World , and the flesh , a seared & a dead conscience , hardnesse of heart , blindnesse of mind , carnall security , impenitency , infidelity , and such like . These are fearefull euils , and to be praied against , as hell it selfe . The Eternall punishment of sinne , is such as cannot be expressed : it is set forth by the most intollerable torments that bee , as the gnawing of a m worme that neuer dieth , n A lake of fire ; o yea , fire and brimstone , &c. This euill causeth an irrecouerable and perpetuall separation from God : and maketh men to blaspheme the God of Heauen for their paines : in which respect it is absolutely to be prayed against : for as sinne maketh men most wretched , so this punishment of sinne maketh men most accursed . §. 36. Of praying for others , For all Saints , ] REspect must be had to others in our Prayers , as well as to our selues : for in the Lords Prayer such Petitions as respect the good of man , are set downe in the plurall number , Giue vs , Forgiue vs , Deliuer vs. Expresly a the Apostle commandeth to Pray one for another . This is to be done in regard of 1. God , to whom prayer is made . 2. Our selues , who make it . 3. Those for whom it is made . 1 In that wee call vpon God for others as well as for our selues , we acknowledge him to be not onely our own Father , but also the common Father of others ; in which respect Christ hath taught vs to say , Our Father : yea , thus wee acknowledge God to be that onely fountaine from whence both our selues and others also receiue all needfull blessings . So as this maketh much to the honour of God. 2 Hereby wee performe a duty of loue , one of the most principall duties that be . This Christ plainly sheweth , where he maketh it a branch of loue : for hauing said , b Loue your enemies , he addeth , Pray for them . Now c loue is a due debt which wee owe to our brother : by performing this great duty of loue , we pay a great part of our debt . Thus we see that it is a matter both of charity and of iustice : they which neglect it , d sinne . 3 There is no one thing wherein and whereby wee can be more beneficiall , and doe more good to any , then in and by Prayer . Wee * heard that Prayer is profitable vnto all things , it extendeth to the good both of body and soule , of the temporall and eternall estate of others as well as of our selues . §. 37. Of those who pray not for others . Vse 1. MOst worthy of much blame are they who are neuer moued to pray , but in their owne needs and distresses : of these , 1 Some will take no notice of others necessities . The Church of the Iewes in her captiuity complained of such , saying ; d Haue ye no regard all ye that passe by this way ? If themselues be well in their owne conceits , they thinke all other should be well . 2 Some though they take notice , yet are no whit moued to any compassion : as e the Priest and Leuite which came and looked on the man that lay wounded and halfe dead in the high way , but hauing no compassion , passed by on the other side . Such were those of whom the Prophet complained , saying ; f No man is sorry for the affliction of Ioseph . 3 Some though they be moued , yet performe not this dutie , because they thinke it to be an idle friuolous thing , nothing auaileable or profitable : such were they whom Iob bringeth in thus speaking , g What profit should we haue , if we should pray vnto the Almighty ? The first sort of these bewray too much selfe-loue . The second sort discouer too great sencelesnesse , and plaine in humanity . The third manifest too much distrust in God , and plaine atheisme . All of them as they violate that excellent Christian duty of loue , h which seeketh not her owne things onely , but desireth and seeketh the good of others also : so they straiten & impaire the rich treasure , and large ocean of Gods goodnesse and mercy , which extendeth it selfe to all of all sorts . Vse 2. For our parts , if faith in God and loue to our brethren abound in vs , they will make vs diligent in obseruing the needs of others , they wil worke in vs a fellow-feeling , and moue euen the bowels of compassion in vs , and so prouoke vs to commend our brethrens distresses to him whom wee know to bee able to succour them . What made i the friends of the palsie man so diligent in bringing him to Christ ? or what made k the woman of Canaan , and l the father of the lunaticke childe , such importunate suters to Christ for their children ? was it not their faith in Christ , and their loue to those parties ? where this duty is neglected , there is want both of faith and of loue . §. 38. Of the Persons for whom wee must pray . THus wee haue heard that Prayer is to be made for others : We will further shew more distinctly . First , who those other be which are to be praied for . Secondly , in what order others are to be praied for . Thirdly , what things are to be asked for in prayer for others . The first point I will first handle negatiuely , and declare who are not to be prayed for . And then affirmatiuely , and declare who are to be prayed for . In generall they are not to be prayed for , whom wee know our prayers cannot helpe . These are 1 All such as are dead . 2 They which sinne against the Holy Ghost . 3 They concerning whom God hath giuen an expresse charge to the contrary . §. 39. Of praying for the dead . COncerning the dead , note what Dauid saith , a Why should I now fast ? that which was said to ●airus , who sought helpe of Christ for his child , b ( Thy daughter is dead , why diseasest thou the master any further , ) had been to purpose , if Christ had not extraordinarily and miraculously raised her from the dead . But such miracles cannot now be expected ; therefore the dead are to be let alone : for throughout the whole Scripture there is not one title which sauoreth of any such matter , but rather against it . We reade in the Law of many sacrifices appointed for all sorts of people in all kind of distresses , but of none for the dead ? So also of many prayers prescribed for the liuing both in the Old and New Testament , but of none in either for the dead . The Apostle ( c where of purpose he setteth himselfe to direct Christians how to carry themselues toward the dead , and how to comfort themselues in regard of their deceased friends , ) hath not aword of Prayer for them . Though these be negatiue arguments , yet are they not lightly to be reiected : for they plainly shew that prayer for the dead , is a new-found doctrine , an article inuented since the Prophets and Apostles times , without warrant of the Word now the spirit warneth that d none teach other doctrine , auouching that if any do , e he is proud and mad , and therefore biddeth f auoid such , yea g he denounceth a fearefull curse against them which preach h otherwise then the Apostles had done . Besides , this being without warrant of the Word , how can it be performed in faith ? i if not in faith , how can it be acceptable to God ? To say the least against Prayers for the dead , they must needs be vaine and fruitlesse : for Gods determinate iudgement passeth on euery one so soone as they die : k If they die in the Lord , blessed are they : if they die in their sinnes , they are irrecouerably cursed , as is implyed in the parable of Diues being in hell , to whom Abraham being in heauen , thus saith , l They which would go frō hence to you , cannot ; neither can they come from thence to vs. Herein is the prouerbe verified , Where the tree falleth , there it lyeth : for as life leaueth vs , so iudgement findeth vs. Prayer therefore for the soules of the deceased , is as physicke for the bodies of the dead . §. 40. Of Purgatory . AS for Purgatory ( which Papists make to be a middle place betweene heauen and hell , where they say all such are as die not in mortall , but in veniall sin , and from whence by the Prayers of the liuing they may be released , ) it is a meere fixion inuented of mans idle braine , and maintained to increase Antichrists earthly treasures : it is against the current of the Scripture , which acknowledgeth but two sorts of people , m Children of the kingdome , and children of the wicked , faithfull and vnfaithfull ; and accordingly onely two places after this life , n heauen and hell . The distinction likewise of mortall and veniall sinne , as they vse it , making some sinnes in their owne nature , by reason of the smalnesse of them Veniall , is against the Word , which saith indefinitiuely of sinne ( excepting no sinne at all , ) o The wages of sinne is death . Woe to them that after this life enter into any fire : the Scripture no where mentioneth any temporary fire after this life , but p euerlasting and q vnquenchable . Obiect . 1 The second petition compriseth the dead vnder it . Answ . That petition hath not any particular respect to any particular person departed , so as it cannot iustifie any particular Prayers for a particular person deceased , which is the question in controuersie . Indeed that petition respecteth the whole body of Christ , some of the members wherof are the Saints now dead : but it followeth not thereupon that it is a Prayer for the dead : for principally it respecteth the liuing , and the dead onely by consequence . Besides , it implyeth no altering of the estate of the soules of the dead , which is another point in question . Obiect . 2. Many prayed for their children and friends which were dead , and had them restored to life . Answ . 1 This is nothing to the alteration of the estate of the soules , which is the point in controuersie . 2 Those were extraordinary examples done by extraordinary spirits , and are no more exemplary then the Israelites passing through the red Sea , or Moses , Eliahs , and Christs fasting forty dayes . Vse This point is to be noted as against the erronious doctrine of Papists , who maintaine Prayers for the dead : ●o against their superstious practises , who vse vpon Church-wals , Church-windowes , graue-stones , and the ●ike to set this phrase , Pray for the soule of A. B. and if any haue been bountiful to their Church , they vse to offer vp Masses , and to say dirige , and to sing requiem for their soules from time to time . All which ( to say the least ) are toyish and childish . §. 41. Of vaine wishes for the dead . NOt much vnlike is the practise of many ignorant and superstitious persons among vs , who , if mention be made of any of their friends departed , vse presently to say , God be with him , the Lord be with his soule , or God haue mercy on his soule , with the like . Marke the persons that most commonly vse these vaine wishes , and you shall obserue them to be such ignorant and irreligious persons as neuer pray for their friends while they are aliue : for if they knew how to pray aright for their friends , they would not make such vnprofitable wishes for them . Wherin note their preposterous course : when true Prayer is warrantable , acceptable , honourable to God , and may be profitable to him for whom it is made , being commanded of God , and agreeable to his will , they impiously neglect it : but when there is no warrant to make it , no hope of doing any good by it , they superstitiously vse it . Obiect . Marke their apology , and ye shall find it as foolish , as the thing it selfe is toyish . For if any reprooue them for it , presently they say , what hurt is it ? Answ . It is hurt enough that there is no good in it : that it is vaine and idle . a Of euery idle word that men shal● speake , they shall giue account at the day of iudgement . Too many idle words passe from them , who are most circumspect and watchfull ouer their words . Is it not enough for men to let slip vnawares idle words , but that they must also iustifie idle prayers ? b All things must be don● in faith , c all to Gods glory , d all in loue . Much more Praye● which is the most excellent and heauenly action that can be performed . But these wishes cannot be in faith , because they haue no warrant : nor to Gods glory , because they are not agreeable to his will : nor in loue , because they can bring no profit . Obiect . 2. Were we not better say , the Lord be with them , then the Diuell take them ? Answ . Is there not a meane betwixt extreames ? must ye needs be superstitious , or impious ? seeing Gods determinate iudgement is passed vpon them , and they are come to the place of their euerlasting abode , why leaue ye not them to their own Master , and pray for the liuing , who may reape good by your prayers . §. 42. Of not praying for such as sin against the Holy Ghost . 2 COncerning those who sin against the Holy Ghost , e we haue an expresse inhibition , not to pray for them ; and the reason rendred , because it is a sin vnto death : that is , ( as Christ more plainly setteth it downe , ) f it shall not be forgiuen vnto men , neither in this world , nor in the world to come . Their iudgment is as certain as if they were dead , yea and by their sinne manifested to be certaine . This sinne is very hardly discerned : there is neede of more then any ordinary spirit to discouer it . The ground of this sin is set and obstinate malice against Christ & his truth made known vnto them by the spirit of reuelation . The effect of it is an vniuersal apostasie , an vtter renouncing of that truth , and that with plaine blasphemy . Now seeing no man can know what is the spirit and heart of another by an ordinary spirit , who shall iudge a man to haue committed that sinne ? The Prophets and Apostles could discerne them , as g Paul discerned Alexander . Since their times we reade onely of one who by the Church hath been adiudged to haue committed that sinne , which was Iulian called the Apostate . §. 43. Of not praying for those who are apparantly reiected . 3 FOr those of whom God hath giuen an expresse charge to the contrary , and who are expresly and apparently reiected of God , if any pray , doe they not thwart and gaine-say the reuealed will of God ? we reade not that Samuel prayed for Saul , after the Lord expresly forbade him . Had Ieremiah prayed for the people , after the Lord said to him , i Thou shalt not pray for this people , neither lift vp cry or prayer for them , neither intreat me , for I will not heare thee ; he had transgressed . §. 44. Of iudging the sinne against the Holy Ghost . THough these two last restraints be expresly mentioned in the Scripture , yet we must take heed how we iudge any , either to haue committed that sin vnto death , or to be reiected of God : for the one there is need of an extraordinary spirit , for the other of extraordinary reuelation from God. Quest . What if any shall professe themselues to bee such ? Answ . That is no good ground for vs to iudge them to be such , and to cease to pray for them . For many weak ones in temptation will iudge themselues to haue sinned against the Holy Ghost , and to be reiected of God , and thereupon neither pray for themselues , nor suffer others to pray for them . These persons commonly haue in them great griefe of heart , for that wretched estate wherein they conceiue themselues to be , or if their heart be hardned , they are greeued for that hardnesse , they haue a longing desire to be out of that estate , yea they haue a secret loue of God , and zeale of his glory , though they feele it not , for they cannot endure to heare any blaspheme Gods holy Name and truth : Now these are euident signes that they neuer fell into that vnpardonable sinne against the Holy Ghost . The best aduice which is first to be giuen vnto such persons , is to perswade them that they are more vnfit to iudge of their spirituall estate , then a a man deepely possessed with melancholly , of his bodily health : and that the iudgement of so weighty and intricate a matter , as the sinne against the Holy Ghost is to be referred to the iudgement and censure of the Church , and not of any one particular man , except he had an extraordinary spirit . But howsoeuer they like sencelesse patients seeke their owne ruine : yet let vs like good physitions and faithfull friends be the more tender ouer them , and afford them the best helpe we can , both by wise counsell and feruent Prayer . Thus much touching the negatiue , who are not to be prayed for . §. 45. Of the persons who are to be prayed for . THe affirmatiue , ( who are to be prayed for , ) is very generall . For ( except those before excepted , ) all of all sorts are to be prayed for . Indeed the Apostle in this Text nameth none but Saints , yet simply he excludeth not all other , but rather more forcibly vrgeth this duty for the Saints : as if he had said , whomsoeuer ye forget , forget not any of the Saints : let them especially aboue all be remembred . In effect so much is here implyed , as is expressed . Gal. 6. 10. Let vs doe good vnto all men , especially vnto them who are of the houshold of Faith. If this place excluded all but Saints , and implyed that none but they should be prayed for , it would thwart and contradict many other places of Scripture which shall be declared when we proue that such as are not of the Church may be prayed for . Wherefore because the two later sort who sinne against the Holy Ghost , and who are reiected of God , are not by ordinary spirits discerned , I may for an ordinary direction say , All men liuing on earth are to be praied for . So much the Apostle himself expresly auoucheth . a For in direct termes he exhorteth that Praiers be made for almen . All I say , whether they be in the Church or out of it , called or not called , friends or foes , publike or priuate persons , rich or poore , yong or old , male or female , bond or free , of what estate or condition soeuer . I will giue particular proofes of these particulars when I declare in what order they are to be prayed for . In the meane while note these generall grounds and reasons . 1 All are made after the same image of God that we are , all are of the same mould , d all our owne flesh , e all our neighbours , and therefore as other duties of loue , so this which is the most common and generall duty of all is to be performed for all . 2 Besides , for ought we know all may belong to the election of God , and so haue a right to the priuiledges of Gods elect . Obiect . Sure it is that euery one is not elected , there alwayes haue been , stil are , and euer shal be a mixture of reprobats with the elect : f for this world is Gods field , wherin are tares as wel as wheat , a sea wherein are bad things as wel as good . Yea sure it is that the greater sort are reprobates , for g few are chosen : h narrow is the way that leadeth to life , and few there bee that finde it , but broad is the way that leadeth to destruction , and many there be which goe in thereat . Answ . Though this be most true , yet can wee not say of any particular man , that he belongeth not to Gods election . If he be not now called , he may hereafter . Though he be now a wolfe , he may become a lambe , as Paul did . Wherefore to resolue this point distinctly , al men ioyntly together may not be prayed for , because all belong not to Gods election . Yet all men seuerally ( except before excepted ) may and must be prayed for . So as there is not any one excepted . There is not any Countrey , any sort or condition of people , any one man of whom we can say , he is not to be prayed for . Obiect . The Pope of Rome is Antichrist , and Antichrist is branded to bee k that man of sinne , which is , a sonne of perdition . Answ . Wee may not conceiue any particular man to be Antichrist , but rather that seate and State where the Pope sitteth , or that Hierarchy , the head whereof the Pope is , or the succession of Popes one after another . The ground of prayer is the iudgement of charity , and not of certenty . Now l charity hopeth all things . It hopeth that they which are out of Christs fold , may in time bee called into it , that very persecutors of the Gospell may proue professors of the same . I doubt not but vpon this ground , and in the forenamed respect , that clause in our publike Leiturgy ( That it may please thee to haue mercy on all men ) is vsed . §. 46. Of the order of praying for others . FOr the order of praying for others , prayer being one of the most proper and principall effects of loue , followeth the order of loue . Now the proper obiect of true loue , is God , who by a propriety and excellency is called a Loue : the liker any are to God , and the neerer they come to him , the more dearely ought they to be loued , and in loue to be preferred before others : accordingly in our prayers ought they to be preferred , as §. 47. Of praying for Saints . 1 SAints , who are here in this Text by name expressed , to shew that they must most of all be remembred . b Thus did Christ pray especially for them which were giuen him out of the World. And the c Apostles remember the Saints by name in their benedictions . Reason 1. Of all men these are neerest , and dearest vnto God , d they doe most resemble him in diuine qualities , and are best beloued of him . 2 e God is especially good vnto such ; f for he is a Sauiour of all men , especially of such as beleeue . 3 They are knit vnto vs by the nearest and firmest bond that can be , which is the Spirit of Christ : g For by one spirit are we all baptized into one body . In this respect we are said to haue all h one Father , to be i one Body , one Spirit , yea , to be k Christ . 4 The l promises which are the ground of our prayers , doe especially belong vnto them : so as with strongest confidence we may pray for them . Vse . Here see the priuiledge of Saints , they especially and aboue all haue the benefit of the prayers of all their fellow Saints . For this being commanded to all , all the Saints will haue care to performe it : yea , the Saint● alone partake of the benefit of others prayers : fo● though many wicked ones bee prayed for , yet th● benefit returnes into their bosome who make the prayer , as Christ said to his Disciples ( Mat. 10. 13. ) If ye salute an house , and if it be not worthy , let your peace returne to you . §. 48. Of praying for Magistrates . 2 PVblike persons , as Ministers of the Word , ( of whom we shall more particularly speake on the 19. verse ) and Magistrates , as m Kings , with all that are in authority , whom by name the Apostle mentioneth , where hee exhorteth to pray for others : and Dauid by name prayeth for them , saying ; n Giue thy iudgements to the King , O God , and thy righteousnesse to the Kings Sonne . Vnder these may bee comprised all that haue any publike charge ouer others . 1 By reason of their office , they stand in Gods roome , and beare Gods image ; and in that respect are called , o Gods Sonnes , yea , Gods. 2 They are of greatest vse , and in place to doe most good ; and in that respect are ( p as Dauids seruants said of him ) worth ten thousand others . q This reason alleageth Saint Paul to vrge this duty , that wee may leade a quiet and peaceable life , in all godlinesse and honesty : whereby he implieth , that vnder God they may be an especiall meanes for vs to leade such a life . §. 49. Of praying for Friends . 3 SVch as God hath linked vnto vs by any outward naturall & ciuill bonds , as Kindred , Alliance , Neighbourhood , Friendship , Office , or the like . Now the nearer ●hese bonds be , the more especially must we pray one for ●other . r The nearest outward bond is Matrimony , therefore husbands and wiues must most especially pray one for another , as ſ Isack for Rebecca : then parents and children , as t Abram for Ismael : next brothers and sisters , as u Ioseph for Beniamin : & masters & seruants , as x Abrams seruant prayed for his Master . y The blessing which God bestowed on Potiphar for Iosephs sake , sheweth that Ioseph prayed for his Master : likewise such kindred as are out of the family one for another , and neighbour for neighbour , friend for friend , countryman for countryman , &c. God hath knit persons together by those outward bonds for the mutuall good one of another , that they might be more helpfull one to another . In which respect the Apostle calleth these bonds , z ioynts of furniture , or bonds of ministration , that is , bonds whereby the seuerall parties that are knit together furnish one another , by receiuing helpe one from another , and conueighing helpe one to another . Now prayer is the best meanes wherein and whereby we may be helpfull one to another . §. 50. Of praying for strangers . 4 STrangers , euen those with whom wee haue no acquaintāce , & to whō we are boūd by no other bon● then that common bond which passeth betwixt man an● man , whereby all Adams sonnes are knit together . Thes● are comprised vnder that general particle all men . a Ind●uers Psalmes are Prayers for the Gentiles , b Abram prayed for the Sodomites . Loue extendeth it selfe so far . For c the Law expres● commandeth to loue the stranger , & to d be helpful vnto 〈◊〉 And e Christ excellently setteth it forth in the example● the Samaritan , that succoured the wounded man who● he found in the way . §. 51. Of praying for enemies . 5 ENemies , euen those who hate , curse , hurt and persecute vs. This f Christ expresly commanded & g himselfe also practised , for when his enemies had spit out the venome of their malice against him , and done what hurt they could vnto him , he prayed for them , and said Father forgiue them . So did his Apostle , both command it , and practise it : For to others he said , h Blesse them that persecute you . Of himselfe he said , i We are euill spoken of , and we pray . While the enemies of Stephen were throwing stones at him as thicke as haile stones , k Hee kneeled downe and cryed with a loude voice , Lord lay not this sinne to their charge . Thus indeed shall wee manifest true Christian loue to be in our hearts : for christianity teacheth vs to l ouercome euill with goodnesse . The Scribes and Pharises which followed the principles of nature , taught m to hate enemies . So did the heathen in their best moral Philosophy . Christians onely & those true and sound Christians can attaine to his extent of loue : it is impossible for a natural man to loue his enemie truly and intirely : none euer did , or can doe it , but those who haue the spirit of Christ in them . §. 52. Of mens failing in praying for others . Vse IF in these points of praying for others we obserue how farre most goe , we shall find how exceedingly most faile therein , and come short of their dutie . 1 Not onely Atheists , but euen few of those that beare the title of calling vpon God , come to this extent of loue to pray for their enemies . Many can pray for their friends , but who for their enemies ? I doubt not but many finding this point so clearely and euidently laid downe in the Scriptures , are perswaded that it is a duty , and thereupon sometimes when their blood is colde , and the wrongs of their enemies somewhat out of their minds , can say God forgiue them : or for forme and custome sake , when they heare the Minister vtter this clause of the Letany , That it may please thee to forgiue our enemies , persecuters , and slanderers , and to turne their hearts , can answer ; We beseech thee to heare vs good Lord : but from the heart to pray for them euen when they wrong vs , or while their iniuries are fresh in our memories ( as a Christ and b Stephen did ) is a rare matter , so rare as few attaine vnto it : witnesse that pronenesse which is in the best ( if not openly to curse , and vse fearefull imprecations as the worser sort doe , yet ) inwardly to wish , and imagine many euils against them . This desire of reuenge being one of the lusts of the flesh , we must labour to maintaine a contrary lust of the spirit , which is to loue our enemies , and pray for them : for c The spirit lusteth against the flesh . If we be led by the spirit , we shal not fulfill the lusts of the flesh . 2 If it be a breach of loue not to pray for our enemies , how great a fault is it to refuse , or forget to pray for those who neuer hurt vs , because they are strangers , vnknowne , and ( as men thinke ) they no whit beholding vnto them ? Is this for Gods sake , Christs sake , conscience sake , and loue sake , without respect of persons to performe this duty ? If such knew the benefit of Prayer , they would bee glad to pertake of the benefit of their prayers who neuer knew them . Is it not then good reason that strangers whom they neuer knew should al 's . pertake of the benefit of their Prayers ? 3 If to forget strangers be such a fault , how monstrous , inhumane , and vnnaturall a thing is it , to negle● this maine duty of loue , wherein we may doe so much good , and not performe it for those to whom wee are bound by particular and peculiar bonds ? not onely some kinsfolke afarre off , countrey-men , fellow-citizens , townes-men , parishioners , neighbours , friends , and such like , but many which are very neere of blood , of one and the same family , bedfellowes , with the like , neuer pray one for another . Not husbands and wiues , parents and children , brothers and sisters , with the like : many Parents other wise prouident for their children , faile in this maine point , whereby it commeth to passe that their prouidence faileth of the issue desired and expected . d The Apostle saith ▪ If there be any that prouideth not for his owne , he denyeth the faith and is worse then an Infidel . What is he then that prayeth not for his owne ? shall not Diues rise vp in iudgement against such , e who being in hell prayed that Lazarus might goe to his fathers house , and to his brethren to testifie vnto them , lest they also should come into that place of torment ? 4 The very heathen could say that a mans countrey is to be preferred before his family , publike persons before priuate , yet many who professe themselues Christians , are very vnmindfull of the Church and Common-wealth where they liue , neuer calling vpon God for Ministers and Magistrates . May we not well thinke that this is one cause why there are so few good , why such corruptions in both ? assuredly if God were faithfully , earnestly , instantly called vpon , we should haue more store of better . 5 In the last place what may we thinke of those who pray not for the Saints , all of whom aboue al other ought to be prayed for ? can the loue of God be in such ? But then what of such , as are so farre from praying for any of them as they curse them , & wish all euill against them , in this respect , because they are Saints and vpright in heart ? there be husbands that curse such wiues : parents , such children : maisters , such seruants : Magistrates , such subiects : Ministers , such people : and so on the other side , wiues such husbands , children such parents , &c. So also brothers such brothers , kinsmen such kinsmen , neighbours such neighbours , &c. Well may wee thinke that they who thus hate whom God loueth , and curse whom God blesseth , are neither loued of God , nor shall receiue blessing from him , vnlesse they thorowly repent . The Apostle saith , pray for all Saints , among Saints excluding none at all ▪ they curse all Saints , euen those that are by outward bonds neerest knit vnto them . This their bitter spite against Saints , whom otherwise they could loue , if they wee not Saints , argueth that they haue no part or fellowship in the body of Christ , nor in other priuiledges of the Saints . §. 53 Of the things which we are to pray for in the behalfe of others . FOr the things which wee are to aske in praier for others , in generall they are whatsoeuer we may aske for our selues : for proofe whereof obserue the forme of the Lords praier : in euery petition , where we aske any thing for our selues , we include others : we aske bread for others , giue vs our daily bread : so likewise forgiuenesse of sinnes , freedome from temptation , and deliuerance from euill . Here therefore I might runne ouer againe al those particular points which were before deliuered concerning good things , whether temporall , spirituall , or eternall , to be praied for , and euill things whether euill of fault , or euill of punishment to be prayed against , and apply them to prayers made for others : but that heedeth not ; onely here obserue this generall rule , that according to the needes of others , are prayers to be made for them . 1 If they be not called , pray that they may be conuerted : no doubt but Christs prayer on the crosse was the cause that so many Iewes after his death were conuerted . The like may be said of Steuens praier . 2 If they be called , pray that they may be established , and grow in grace , as g Saint Paul did . 3 If they haue sinned , h pray that their sinnes may be forgiuen . 4 If they be sicke , h pray that they may be raised . 5 If they be wrongfully imprisoned , i that they may be deliuered , and so according to other needs . §. 54. This Gods will not knowne , is no sufficient cause to hinder praier for others . Obiect . THus may wee crosse Gods determined purpose , by praying for those things which God doth not purpose to grant : as to pray for a mans life , when his time of departure is come . Answ . 1. The same might be obiected against praier for our selues : and then what praier should be made ? 2 Gods reuealed will is the rule and ground of our praiers : we are not to search into his secret counsell : but whatsoeuer we find warranted in the word , to pray for . 3 In all praiers for others , we must pray with limitation , and subiection to Gods will : there is nothing for which we can pray so absolutely in the behalfe of others , as in our owne behalfe : for we cannot know the estate of others , so well as of our selues ; §. 55. Of imprecations against ones selfe . THe fourth and last branch of Prayer is Expostulation , or Imprecation against others , which is a kind of Prayer whereby iudgement and vengeance is desired . In handling this point , I will shew , 1 What the persons be against whom imprecations may be made . 2 In what respect they may be made . For the persons , No man may pray against himselfe : we haue no warrant in all the Scripture for it , and therefore it must needs be a matter of impiety : besides it is against very nature it selfe , for a No man euer yet hated himselfe , and therefore it must needs be matter of iniquitie and iniurie . Obiect . Many of the Saints haue made imprecations against themselues , as b Dauid , Salomon , and other , who in their oathes vsed these and such like words , c God doe so to me , and more also . Answ . 1. When an oath is taken in d truth , not falsly , in iudgement , not rashly , in righteousnesse , not wrongfully , the imprecation expressed or implyed therein , is not simply made , as if he that tooke the oath desired any such thing to fall vpon himselfe , but vsed onely for a more vehement testification of the truth to moue the hearer the rather to giue credence thereunto ; or else to binde him that sweareth the more stedfastly to performe his oath . 2 If any of the Saints haue vsed imprecations in an oath falsely , as e Peter ▪ or rashly , as f the Princes in Ioshuahs time , or wrongfully , as g Dauid ; their examples are no good warrant . Obiect . 2. A wife suspected by her husband , was bound by the Law to make imprecations against herselfe . Answ . She was not bound to doe so . For if she were free of the crime laid to her charge , that imprecation wa● no imprecation : but if she were guilty , then she ought to acknowledge her fault , and not curse her selfe . If being guilty , she assented to that imprecation , it was her owne fault and not the bond of the Law. Vse Vse . How impious are they against God , how iniurious against their owne soules , who vpon euery light occasion , yea and that many times falsly ( for common rash swearers are oftentimes falseswearers , ) do imprecate direfull vengeance against themselues , as , I would I might neuer stir , I would I might neuer eat bread more , I would I might die presently , I would I might be swallowed vp quicke , I would I might be damned . Oh fearefull● the Iewes of ancient time were so fearefull of vttering imprecations , that when in their oathes they had occasion to vse them , they would either expresse them in generall termes , thus , h God doe so to me , and more also : or else leaue them cleane out , & make the sentence imperfect , as , if I do this or if I do not that , or if this be so , and there stay . Thus i Dauid , If I enter into the Tabernacle of mine house : If I goe vp into my bedde ; If I giue sleepe to mine eyes : And thus Zedekiah vnto the Prophet Ieremiah : k As the Lord liueth which made vs this soule : if I put thee to death , If I giue thee into the hand of these men that seeke thy life . Yea thus God himselfe , l I haue sworne , if I lie vnto Dauid . And againe , m I sweare in my wrath if they shall enter into my rest . To shew that this is the right translation of that forme of speech , n the Apostle alleadging that forme of Gods oath so translateth it . What doth this teach vs , but that we should be very fearefull to vtter any imprecation against our selues , especially to doe it falsly or rashly ? the Iewes , which caused Christ to be crucified , and their posterity to this day haue felt the woe and curse of that imprecation which they made against themselues , when they said to Pilat of Christ , o His bloud be vpon vs and our children : So hath God caused the vengeance of many others imprecations to fal vpon their owne neckes , and that in iust iudgement . §. 56. Of the persons against whom imprecation may be made . WHerefore lawful & warrantable imprecations , are to be made against others , & those other to be enemies ( enemies I say , not our owne priuate enemies in particular causes , betwixt vs and them : for these must be prayed for , as we heard * before , but publike ) such as are enemies to God , his Church and Gospel , yea also obstinate , desperate , reprobate enemies , who neither will nor can bee reclaimed : as were Corah , Dathan , & Abiram , p against whom Moses prayed . Such were those against whom Dauid so earnestly praied , Psal . 109. 67 , &c. and q whom S. Paul wished to be cut off . Such an one was Alexander concerning whom S. Paul thus prayed , r The Lord reward him according to his works , meaning his euill works . 1. Quest. How can such be discerned ? Answ . By an ordinary spirit they cannot be discerned , but onely by an extraordinary spirit , euen such a spirit as the Prophets and Apostles had , to whom God by his spirit reuealed what such and such persons were against whom they prayed . Wherefore when the Disciples would haue caused fire to come downe from heauen and consume the Samaritans , Christ said vnto them , Ye know not of what spirit ye are . 2 Quest. How then may ordinary persons make imprecations against any ? Ans . No ordinary man can lawfully make any imprecation against the persons of any particular distinct men : Only in these three respects may imprecations be made . 1. Indefinitely , against all such publike desparate enemies as were noted before , without any application of the imprecation to any particular persons , no not so much as in thought : and thus was that general imprecation vsed when the Arke went forward , a Rise vp Lord , and let thine enemies be scattered . And thus Dauid vseth many generall imprecations , as b Let them bee confounded which transgresse without cause . c Let them all bee confounded that hate Sion , &c. 2. Conditionally , as when we obserue any to persist obstinately in persecuting the Saints , and suppressing the Gospell , to desire , that if they belong to God , it would please God to turn their hart , or else if they belong not to him , to confound them : thus may impreiations be directed against particular men . 3. Without any respect at all vnto their persons , lea●uing them vnto God , against their malitious plots and wicked deeds : thus Dauid prayed against the wicked policy of Achitophel , d saying , O Lord I pray thee turne the counsell of Achitophel into foolishnesse . §. 57. Of the vnlawfulnesse of vsual imprecations . AS for those vsuall imprecations , direfull and hatefull imprecatiōs , such as my hart abhorreth to think of , & my tong is ashamed to name , which prophane & wicked men make against their neighbours , vpon euery petty wrong and slight occasion , they can neither stand with any true feare of God , nor loue to man. For to call vpon God who is e A God of long suffering , and great forbearance , f full of compassion and slow to anger , to be a reuenger of euery little iniury , argueth little respect of his greatnesse and goodnesse . To wish Gods heauy vengeance to fall vpon the body , soule , goods , or any other things which belong vnto our neighbour , discouereth much malice , no loue . Such were those of whom Dauid thus speaketh . g Their throate is an open sepulcher , h The poyson of Aspes is vnder their lips , i Their mouth is full of cursing and bitternesse . Many mens tongues are so poysonous and fiery ( being k set on fire of hell ) that like madde dogs they spare none , but curse and ban the most innocent and harmelesse that be : yea , ( which is horrible to heare ) some curse their wiues , children , seruants , friends , the nearest and dearest vnto them that be , not for any wrong or euill , but because they are , as they terme them , Puritans ; but in truth honest and vpright hearted , fearefull to commit the least euill , conscionable in doing all duty ( so neere as they can ) to God and man. §. 58. Of the Popes manner of cursing . AMong and aboue all others , he that taketh vpon him to be the Vicar of Christ , and successour of Peter , doth exceede in hellish imprecations , and diuellish execrations : for he vseth , not suddenly and rashly , but deliberately and aduisedly , in and at his solemne seruing of God , to curse with bell , booke , and candle , and that to the very pit of hell , no meaner personages then the Lords Annointed , Kings and Queenes , together with their Subiects and whole Kingdomes , and that for maintaining the true , ancient , Catholicke , and Apostolicke Faith. Of him and all other which vniustly and vnchristianly vse such fearefull imprecations , if in time they repent not , I may vse the words of Dauid . l As he loued cursing , so shall it come vnto him : as he cloathed himselfe with cursing like a rayment , so shall it come into his bowels like water , and like oyle into his bones . Hitherto of those seuerall kinds of prayer which are comprised vnder request . The next kind is thanksgiuing . §. 59. Of Thankesgiuing . OVr Apostle giueth an excellent directiō for thanksgiuing , in the twentieth verse of the fifth Chapter of this Epistle , which because it is so fit for our present purpose , I will here handle . His words are these , Ephes . 5. 20. Giue thankes alwaies for all things vnto God , euen the Father , in the name of our Lord Iesus Christ . IN this direction are laid downe fiue particular points . 1 The duty it felfe , giue thankes . 2 The person to whom it is to be performed , to God , euen the Father . 3 The Mediator , in whose name it is to be performed , in the name of our Lord Iesus Christ . 4 The matter of thankesgiuing , all things . 5 The continuance thereof , alwaies . 1 For the duty or thing it selfe , Thankesgiuing is a gratefull acknowledgement of a kindnesse receiued . A kindnesse done , is the obiect of thankesgiuing , yet vnlesse the kindnesse done be accepted , and withall acknowledged to be a kindnesse , the heart of him to whom the kindnesse is done , will not bee affected to giue him that did it , thankes for it . a Dauid did a great kindnesse for Nabal , as Nabals seruants could testifie : yet Nabal acknowledged it to be no kindnesse ; and that made him to be so churlish and vngratefull to Dauid . §. 60. Of the person to whom all thankes is due . 2 THe person to whom thankes is due , is God the Father . Father hath reference especially vnto the onely begotten son of God Christ Iesus , as is more plainly expressed in these words , b Blessed be God euen the Father of our Lord Iesus Christ . So as this clause doth note out the first person in Trinity : yet doth it not exclude the other two persons : for thanksgiuing belongeth to the whole Trinity . S. Paul expresly giueth thankes to c Iesus Christ : and yet excludeth not the Father or the holy Ghost : for what honour or worship soeuer is rightly performed to either of the persons , is also performed to euery of them . But here & in many other places , this title Father ( which is propper to the first person ) is added , to shew how our prayses come to be acceptable vnto God , namely as God is the Father of our Lord Iesus Christ , and in him our gracious and louing Father . d Saint Iames rendreth a weighty reason to proue that all thankes is to be giuen to God , & to God alone , for saith he , euery good giuing and euery perfect gift commeth from the Father . Good things come from God , God is the author & giuer of them ; God therefore is to be praised for them . Euery good thing commeth from God : therefore all praise is due to him . §. 61. Of the difference of thanks giuen to God and men . Quest. ARe not Creatures to bee thanked for any kindnesse done by them ? Answ . Not in that manner as God is to bee thanked . God is simply , in and for himselfe to be praysed . Simply , that is without any restraint , with all our heart , with all our soule , and with all our might , and that for all his workes whatsoeuer . In and for himselfe , that is , in respect of no other whatsoeuer : For God is the very fountaine , the first and onely Author , the principall giuer of the good things we enioy . The things which we receiue by the ministry of any creature , originally we receiue from God. Creatures are but the Stewards , Messengers , Ministers , and as it were Carriers of God : they bring Gods blessings one to another . Wherefore they are not simply in and for themselues to be thanked for any thing . The thankes which is giuen to them ( if it be rightly giuen ) is giuen them in the Lord , vnder him , onely for their paines & care in bringing Gods blessings vnto vs. When a personage of great state and place sendeth a present by his seruant , will he to whom that present is sent , thanke the seruant that brought it , or the Master that sent it ? Surely I suppose he will both desire the seruant to thanke his Master , and also when he hath opportunity himselfe , thanke him : if he thanke the bearer , it is onely for his paines in bringing the gift , not for the gift it selfe : yea , though he reward the messenger for his paines , yet he giueth the thankes to him that sent the gift . Thus is thankes properly due to the originall author of a kindnesse : all thankes therefore is properly due to God , from whom euery good thing commeth . §. 62. Of the Mediator , in whose name thankes is to be giuen . 3 THe Mediator , in whose name thankes is to be giuen to God , is intituled by the Apostle , Our Lord Iesus Christ . The first title Lord , implieth that e power and regiment which the Father hath giuen him ( as he is Mediator God-man ) ouer all creatures . This regiment he exerciseth for the good of vs who are of his Church , and therefore by a kind of propriety he is called OVr Lord. The second title IESVS , which signifieth a Sauiour , setteth forth that all-sufficient , full , and perfect redemption and saluation , which he wrought for mankind . The reason of this name and title is rendered by an Angell vnto Ioseph , in these words ; f Thou shalt call his name IESVS , for he shall saue his people from their sinnes . The third title CHRIST , ( which signifieth Annointed ) implies the three Offices of Christ , whereunto he was annointed , and set a part of his Father : his Princely Office to gouerne and protect his Church ; his Priestly Office , to offer himselfe a sacrifice , and to make continuall intercession for his Church . His Propheticall Office to instruct , and direct his Church in the way of Saluation . In the name of this Our Lord Iesus Crhist , must all the calues of our lippes , all our praises be offered vp vnto God. a Let vs by him ( saith the Apostle , speaking of Christ Iesus ) offer the sacrifice of praise . This point was before handled in the generall doctrine of Prayer . §. 63. Of the matter of Thanksgiuing . 4 THe matter of thanksgiuing is very ample & large , limitted with no restraint , but extended to al things . So that whatsoeuer the Lord doth , affordeth matter of praise to the Saints . Oft is this generall particle all vsed in this point ; b In all things giue thankes , saith the Apostle in another place : c Forget not all his benefits , saith Dauid . d Wee know that all things worke together for good to them that loue God : If all things worke to our good , is it not iust and meete that thankes should be giuen for all things . That wee may somewhat more distinctly discerne the matter of thanksgiuing , I will set downe in order some particular branches of this generall point . The matter of Thankesgiuing may sundry wayes be distinguished . 1 In regard of the nature , or kinde of benefits , They are Good things bestowed . Euill things remoued . 2 In regard of the quality of them , They are Spirituall . Temporall . 3 In regard of the manner of bestowing them . They are already giuen . promised to be giuen . 4 In regard of the persons vpon whom they are bestowed , which are Our selues . Others . Vnder these generall heads there are many particular branches , which I will in order declare . §. 64. Of the spirituall blessings , for which thankes is to be giuen . SPirituall blessings are Bestowed here on Earth . Reserued in Heauen . In the ranke of the former kinde of spirituall blessings , these particulars following must be accounted . 1 The ground of them , which is Election . Together with which we are to reckon the cause thereof , Gods free grace and rich mercy , and also the fruit thereof , certenty of saluation . 2 The meritorious cause of them ; namely , our Redemption , vnder which wee must comprise , the price of our redemption , Christs blood , and the speciall fruits thereof , as Reconciliation , Adoption , Remission of sinnes , imputation of righteousnesse , &c. 3 The meanes of applying the benefits of our election and redemption , namely , the effectuall operation of Gods Spirit : vnder this head are comprised effectuall vocation , regeneration , sanctification , and all those particular sanctifying graces , which we find & feele to be wrought in vs , as Knowledge , Faith , Hope , Loue , Repentance , Patience , new Obedience , &c. together with the blessed fruits of them , as peace of conscience , ioy in the spirit , holy security , with the like . Finally the meanes which the Spirit vseth to worke , and encrease all these graces , are to be remembred , which are the Ministery of the Word , Administration of the Sacraments , and other holy Ordinances of God , together with liberty of the Sabbaths , of good and faithfull Ministers , of publike Assemblies , with the like . Those eternall blessings which are in Heauen reserued for vs , are such , as Eye hath not seene , nor eare heard , nor haue entred into the heart of man. We cannot in particular reckon them vp : yet in the generall we must haue our hearts filled with an holy admiration of them , and our mouthes with praise for them . §. 65. Of the temporall blessings , for which thankes is to be giuen . TEmporall blessings for which thankes is to be giuen , are such as concerne , 1 Mankinde in generall , as creation , and preseruation of Man : Gods prouidence ouer him , and all the fruits and benefits of these . 2 The whole Church thorowout the World : the increase , peace , and prosperity of it : particularly the Churches in that Land where we liue . 3 Common-wealths : and in particular that Common-wealth whereof we our selues are members : and therein in good Magistrates , good Lawes , peace , plenty , &c. 4 Families : especially our owne : and therein good Gouernours , good seruants , good parents , good children , a competency of goods to maintaine the state of it . If God giue not onely sufficiency , but also abundance , more thankes is to be giuen . 5 Our own persons ; & in regard of them soūdnes of mind , health of body , ability to performe the work of our calling , Gods blessing on our labour and calling , with the like . §. 66. Ofgiuing thanks for remouing euils . EVils remoued , for which thankes is to bee giuen , are Publike . Priuate . both these Spirituall . Temporall . Temporall publike euils arise from the enemies of the Church , Common-wealth . Thanks therfore is to be giuen when those enemies are either ouerthrown , or conuerted : or when their conspiracies are discouered , & we preserued from their mischieuous practises , whether by warres , inuasions , treasons , rebellions , or priuie and secret plots , with the like . To this head may be referred , deliuerance from plagues , famines , fires , inundations , &c. Spirituall publike euils , are common publike sinnes , maintained by law , or common practise Publike sinnes which vse to be in diuerse countries maintained by law , are Idolatry , Superstition , Heresies , Vsury , Play-houses , Brothel-houses , &c. Publike sinnes maintained in many places by common practise are Swearing , Pro●hanenesse , Drunkennesse , Vncl●anenesse , Pride and brauery in apparrell , &c. When and where it pleaseth the Lord to afford a●ny meanes of reforming , and restraining these publike sins , then and there is matter of thanksgiuing afforded . Spirituall priuate euils , are either such particular sinnes wherunto our selues are most giuen , or the causes of such sins ( as the temptations of Satan , or euil lusts , & the vaine allurements of others ) or else a spirituall punishment of them ( as trouble of minde , hardnes of heart , a tormenting conscience , a seared and sencelesse conscience , &c. ) They who are deliuered out of any of these snares must bee thankfull for that deliuerance . Priuate temporll euils , are such outward iudgements as God in anger inflicteth on men as punishments also of sinne : such are penurie , ignominie , paine , griefe , sicknesse , losse of goods , losse of friends , and other like crosses . The remouing of these is matter of thanksgiuing . §. 67. Of giuing thanks for crosses . YEt are not outward temporall iudgements , whether publike or priuate , alwaies to be simply accounted euils , but many times to bee reckoned and accounted in the number of Gods blessings . For a God oft inflicteth them on his children , and that in loue , for their good . They are indeede grieuous , and irksome to the flesh , but many times profitable to the soule : an heauie burthen they are , but they bring forth a good & precious fruit : wherefore in regard of them , we must wholy refer our selues to Gods will , as b Christ did in his bitter agonie . If God bee pleased to preserue vs from them , or being fallen vpon vs , to remoue them , we are to account this preseruation and deliuerance , a blessing and fauor of the Lord , and to be thankfull vnto God for it . But otherwise if it please the Lord to lay any crosse vpon vs , or when it lieth on vs , stil to cōtinue it , we are also to take this as a token of loue , and to be thankfull . The reason is euident . For God being very wise , & knowing what is best for vs ( euen much better then we our selues ) & withall being a louing & tender father , exceeding carefull of our good , he doth so dispose our estate , as may most make to our good . When he seeth it to be needefull , he laieth affliction vpon vs : when it hath lien long enough vpon vs , then he rem oueth it . In this kinde he dealeth with his children , as skilfull and tender Physitians or Chirurgians doe with their patients , whose cure they seeke . Now therefore vpon this ground , we are to thinke euery estate whereunto the Lord bringeth vs to be the best for vs : health to be the best when wee are in health , and sicknesse to be best , when we are sicke : aboundance to be best while we haue it , and want to bee best when we are in want , and so of other estates . Therefore when the Lord doth lay vpon vs any outward afflictions , wee must put them on the score of Gods fauours : especially the good fruites of afflictions , as true humiliation , sound repentance , christian watchfulnesse , righteousnesse , &c. Now then to conclude this point , afflictions being tokens of Gods loue , tending to the good of the Saints , they are comprised vnder this general clause ALL THINGS , and are matter of thanksgiuing . §. 68. Of the proofes of Scripture applyed to particular occasions of thanksgiuing . I Shall not neede to enter into any further enumeration of other particulars : I will therefore aleadge some proofes of these out of Gods word . 1 For all manner of spirituall blessings , note that generall forme of thanksgiuing vsed by the Apostle , Ephe. 1. 3. Blessed be God which hath blessed vs with all spirituall blessings : reade the verses following , and ye shall see how he reckoneth vp many of those spirituall blessings in particular , as Election , Redemption , Adoption , Vocation , &c. 2 For temporall blessings we haue sundry approued patternes of thanksgiuing in diuerse kindes : a Christ gaue thanks for foode : b Annah for a childe : c Iacob for riches : d Abrahams seruant for prospering his iourney . 3 For blessings on others , note the example of f Queene of Sheba , who blessed God for his blessings on Israel : and of the g Christian Iewes who glorfied God for the Gospell reuealed to the Gentiles . 4 For publike blessings concerning the Church , h the Apostle giueth thankes that the Gospell came into all the world . And i the Christians praise God for the increase , and peace of the Church , and k for the liberty of the Apostles . 5 For the common-wealth , the Iewes reioyce ( which was a publike testimony of their thanksgiuing to God ) l for setling the state , and establishing the crowne on Salomon . So againe , m for continuing the peace and prosperity of the Land. 6 For generall blessings on mankind n Dauid praised God. 7 For Gods blessings on his family , o Iacob is thankfull , and in testimony thereof buildeth an alter to God. 8 For priuat blessings , p Leah praised God that had giuen her a Son : and q Hezekiah for recouery of his health . 9 For euils remoued , r Moses & the Israelites blessed God who ouerthrew their enemies : ſ and Dauid praised God for preseruing his people from their enemies : and t the Christians glorifie God for the Conuersion of Saul , a mortall enemie of the Church . 10 For publike spirituall euils remoued , u praise is sung vnto the Lord in Hezekiah● time when the Land was purged from Idolatrie . 11 For priuate spirituall euils preuented , * Dauid blessed God , who kept him from auenging himselfe , and shedding innocent bloud . 12 For aduersitie x Iob blessed God : and y the Apostles reioyce for suffering persecution . 13 Final●y for good things promised and not inioyed , z it is noted that the Patriarches receiued not the promises , but saw them a farre off , and beleeued them , and receiued them thankfully . §. 69. Of the abundant matter of thanksgiuing . HEre we see what abundant matter of thanksgiuing is offered vnto vs. If we should spend our whole time ( as the triumphant Church in heauen doth ) in lauding & praising God , wee could not want matter , considering that ALL THINGS are matter of thanksgiuing . If I should say we haue more matter of thanksgiuing then of petition , I should not speake amisse : for the blessings which any of Gods children , any of those who truly beleeue in Christ , haue receiued already , are much more , and farre greater then the things which they want . God hath long since elected and chosen them to bee vessels of mercy & glory : when he created man , as he made man most happy , according to the image of God , so before he made man he created all things needefull for him , that so he might be destitute of no good thing : for he made heauen and the whole hoast thereof , earth and all the fruites of it , yea the aire and water and all creatures in them ; in a word God made all things that were made , for the good of man. The price of mans redemption is already paid : All true beleeuers are reconciled to God , adopted to bee his children , made actuall members of Christs body , effectually called , and taken into the kingdome of grace , being perfectly iustified euen in Gods sight by the righteousnesse of Christ Iesus . What are the spirituall blessings which wee want , that may bee comparable to these which we haue receiued ? Obiect . 1. We haue not receiued freedome from , and full victory ouer all sinne . Answ . Sinne hath receiued a deadly wound : though it assaile vs , yet shall it not get conquest ouer vs. Besides the guilt & punishment of those very sins , which yet we are subiect vnto , shall not be laid vpon vs : they are cleane remitted , and in that respect we fully acquitted . Obiect . 2. Wee want many good and comfortable graces , and faile in the measure of those we haue : our sanctification is not perfect . Answ . All the faithfull haue al such graces as are absolutely necessary vnto saluation , actually wrought in them . As a childe borne of a woman hath all the parts of soule and body , so he that is borne againe of God hath al the parts of a new man. No Saint wanteth any grace that may hinder his saluation , though he should instantly die . As for that measure which some want , it is not so great as can iustly impeach the truth of grace : that grace which they haue is true , though it may bee weake : and their sanctification is sound , though imperfect . The perfecting of sanctification is not so great and powerfull a worke , as the first beginning of it . The most effectuall & powerfull worke of Gods spirit in the faithfull , is their very new birth , the first act of their conuersion . For when a sinner is first conuerted , he is a new created : of nothing ( I speake in regard of of our spirituall being ) he is made something : of a man dead in sin , he is quickned , & hath spiritual life put into him . Now the growth in sanctification , is but a proceeding from one degree to another in the same kinde : yea the very perfection of sanctification is but an attaining to the highest step & degree of that which was begun before . It is therfore a more powerfull worke to beget a sinner to God , and to worke his first conuersion , then after he is regenerate and conuerted to perfect that good worke which is begunne . Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued , then of mourning for the grace they want . Obiect . Wee want the possession of our heauenly inheritance . Answ . 1. The purchase of it is made : for Christ by his bloud hath purchased it . 2 Wee haue receiued the first fruites of it , as peace of conscience , ioy in the holy Ghost , free entrance vnto the throne of grace and glory , with confidence in Christ and the like . 3 We are actually entred into the kingdom of grace , which is a part of the kingdom of glory , the first step thereinto , and the portall ( as I may so say ) thereof : no entring into the kingdom of glory , but thorow the kingdom of grace . 4 Wee haue the earnest of the spirit , as a pledge and pawne till wee come to the full possession of the purchased inheritance . 5 Christ our head hath full and actuall possession thereof : whereupon wee being members of his body , are in him exalted , and set in heauenly places . In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance , then to murmure or mourne that for a time ●hey want the full possession of it . Thus we see that in re●ard of spiritual blessings , we haue more matter of praise ●or that wee haue , then of petition for that wee want . I might here further ranke among these spirituall blessings , the liberty of the Lords Sabbaths , of the Ministry of his word , and administration of his Sacraments , of the publike assemblies of Saints to worship God , with the like , which we among others plentifully inioy : I migh also further declare how God hath already caused his whole wil to be reuealed , and recorded in his word , so far forth as is needful for our saluation , & expedient for vs to know : all which do much amplifie the forenamed point : But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been , and are made pertakers . They are exceeding many , as our Being , Life , Nourishment , Education , Health , Strength , Food , Apparrell , Goods , Friends , &c. Gods blessing on all these , and on the Church and state wherein we liue . Whether-soeuer we turn our selues , or cast our eies , either vpwards to the heauens , and the whole hoast of them , or downeward on the earth , and all the fruits thereof : or vp and downe on all the creatures in the aire , on the earth , and in the waters , on the right hand or on the left , before or behinde , euery where the blessings of God doe present themselues to our view and consideration . By this which hath thus generally been spoken , I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued . Obiect . Many of the Saints doe want euen necessaries to preserue this temporall life , as Lazarus . Answ . 1. God seeth it to bee good for them to want such necessaries . 2 Insteed of these outward necessaries , they haue inward graces which are much more valuable & profitable as insteed of of outward refreshing of the body , they haue inward comfort of the soule : insteed of outward ornaments of the body , inward graces of the spirit : wanting outward ease , they haue sweet peace of conscience : wanting plenty , they haue contentment : In a word , God depriueth his children of no outward thing , but he supplieth the want of it with some spirituall recompence : their want therefore causeth matter of thanksgiuing . As all the Saints haue receiued more good things then they want , so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them . For beleeuing in Christ , they are freed from the feare of hell , from the curse of the Law , from the wrath of God , from the sting of death , from the victory of the graue , from the power of him that hath the power of death , the diuel ; from the guilt and punishment of sinne , from the rule and dominion of sinne , and from infinitely more , both spirituall , and bodily euils . Obiect . Many Saints are subiect both to many spirituall euils , ( as trouble of minde , doubt of Gods fauour , snares of the Diuell , fallings into sinne , with the like , ) and also to many temporall distresses , as paine , sicknesse , captiuity , imprisonment , ignominy , penury , &c. Answ . Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease , as spirituall security , pride , presumption , &c. Now who will denie but that it is good in a desperate case to vse a desperate remedy ? If the remedy cause recouery , he that vseth it shall be commended , and rewarded ? But whensoeuer God suffereth any of his children to fall into any of the forenamed , or other like spirituall euils , hee worketh thereby a recouery from some more dangerous and desperate euill : therefore the issue and effect euen of those euils affordeth matter of thanksgiuing . As for temporall distresses , I haue shewed * before how they may be put on the score of Gods blessings . To that which was before deliuered , let me ad this , that God doth alwaies so dispose of the estat of the Saints , that he maketh the decaying of the outward man to be a renewing of the inner man. In these respects it is a vertue propper to Christians , to giue thankes to God for such things as seeme euill . Besides , God hath faithfully promised to supply in due time whatsoeuer his Saints want , and to perfect euery thing that faileth in perfection , & withall to deliuer them from all euill . Now then adde these promises ( which are also matter of thanksgiuing ) to the abundance of good things which already we haue receiued , and to the manifold deliuerances which wee haue had from euils , and it wil appeare as cleare as the light , that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them , and least of all to bee neglected : It is the least that God deserueth , the most that he requireth , and the best that we can giue vnto him : the best sacrifice in the kinde thereof which wee can offer vnto God , and that which God doth best accept : for note what God saith hereof , He that offereth praise , glorifieth me . I might much further amplifie and inlarge these points . But as Painters , when they haue many millions , and armies of men to set down in a small mappe , vse onely to draw out some number of heads of men and set them together , leauing the whole number of heads , and all the other parts and liniaments to the meditation of the beholder : euen so am I constrained thorow abundance of matter to propound onely some general heads of this point of thanksgiuing and to leaue the amplification of them to your priuate meditation . §. 70 Of their blindnesse who can see no matter of thanksgiuing . Vse 2 HEere behold how palpably blinde they are who can finde no matter of thanksgiuing : much more blinde are these in their vnderstanding , then they in their bodily sight , who at nooneday in the midst of summer when the sunne shineth most brightly , can see no light at all . Yet either thus blind are many , or else ( which is worse ) they see , and will not see : they know there is abundant matter of thanksgiuing , & yet will take no notice of any at all . Are not almost all much more ready to craue and aske , then to giue thanks ? I speake not th●s of the prophane men of the world , or of carnal & carelesse professors , who regard no dutie due vnto God : but of those who make a greater and truer profession , yea who make conscience of their duty to God. Marke & obserue if their requests to God be not more frequent & feruent then their thanksgiuing . If trouble of minde or body , if any inward or outward distres sease vpon men , if they feare any spirituall or temporall danger hanging ouer their heads , how instant and constant wil they be in intreating the Lord to remoue his heauy hand ? Or if they stand in need of any temporall or spiritual good thing , they are ready to doe the like : yea in ●hese and such like cases , they will beseech others to helpe ●hem with their praiers . Are they as thankfull for good ●hings bestowed on them , and for the remouing of euils from them ? I would they were : if any bee , they are very ●are : But I hope hereafter more will be . To leaue mens priuate practise whereof we cannot so ●ell iudge : obserue that which is in more open view . What publike praier books so pleintiful in thanksgiuing 〈◊〉 in request ? What Ministers almost so carefull in performing that , as this ? I blame not all without exception : many there be who are conscionable in this point : but I taxe the greater sort . For many of them who vse solemne and ample formes of Petition , commonly include all their thankesgiuing in this , ( or such like ) short clause , Through Iesus Christ , to whom with the Father and the Holy Ghost , be all honour and glory for euer , Amen . §. 71. Of Mens failing in the extent of Thanksgiuing . BVt to let passe those also that offend in the generall neglect of this duty : there are other who being somewhat carefull of the duty in generall , faile exceedingly in the extent of it : they giue not thankes for AL THINGS . Some can be thankefull for temporall blessings , as for peace , plenty , seasonable weather , deliuerance from inuasions , rebellions , treasons , from fire , plagues , famine , sicknesse , &c. But it seemeth they take no notice of spirituall blessings : their mouthes are very seldome or neuer opened to blesse God for them . They shew themselues to be too earthly minded . Other can be thankfull for priuate blessings bestowed on themselues , or on their families and friends ; but regard not publike blessings bestowed on Church or common-wealth : they account general blessings no blessings . These discouer too much selfe-loue , too little sence of the common good . Other ( who it may be ) will be thankefull for such publike blessings as are bestowed on that Church and Common-wealth , whereof they themselues are members , neuer hearken after , nor care to heare of such as a● bestowed on the Churches of God in other Countries or if they doe heare of them , very little ( if at all ) are they affected therewith . Much lesse are they affected with an● blessings bestowed on priuate Christians , who are not of their kindred , alliance , acquaintance , with the like . This also sheweth that they haue no fellow-feeling of the good of the mysticall body of Christ , or of the seuerall members thereof ; which might make them feare that they themselues are scarce sound members of that body : if they were , there would assuredly be some sympathy betwixt themselues and other members , some mutual compassion , and fellow-feeling : they would reioyce with them that reioice . Nay further , these shew ( which is worse ) what little zeale they haue of Gods glory : for to take notice of Gods mercies on others , as well as on our selues , to talke of them , to be thankefull for them , doth much amplifie the glory of Gods workes : it maketh them to be more famous . How many more the persons bee that praise God for any blessings , so much greater glory redoundeth to Gods name : therefore a Dauid oft stirres vp others besides himselfe to praise God for fauours bestowed on himselfe . Further , many may be thankefull for prosperity , but very few will be so for aduersity . To bee thankefull for paine , sicknesse , penury , ignominy , imprisonment , losse of goods , losse of friends , with the like , is a rare matter . These things cause rather in most men murmuring , and repining against God. For few consider the blessed fruit that commeth from those things , neither thinke that they can be any blessings . These shew how they walke by sence , and not by faith . Finally , among those who are thankefull for such blessings as they enioy , how few lift vp the eyes of their faith further then the eies of their body can reach ? how few consider those good things which God hath promised for the time to come ? how few can praise God for any good thing , whereof they haue not the present fruition ? Most thinke it enough to praise God for such things as they haue ; they little consider that the matter of thanksgiuing extendeth not onely to benefits receiued , but also to benefits promised . These manifest little credence to the truth of Gods word : if they were fully resolued thereof , they would account Gods words to be very deeds . Thus wee see how faulty most are in the performance of this duty , and how short they come of this generall extent of Thanksgiuing , which is without restraint ; for ALL THINGS . Let vs examine our owne soules in this point , and be conscionable euen in this extent . Because this fourth branch concerning the matter of Thanksgiuing , is on the one side a point worthy to be obserued : and on the other side , a point too too much neglected , I haue beene bold to insist the longer vpon it . §. 72. Of the time of giuing Thankes . THe last branch concerning this point of Thanksgiuing , respecteth the time , which is expressed vnder as large an extent as the former branch , concerning the matter , That was for ALL THINGS , This is , ALVVAIES . Of this branch I shall not neede now in particular to speake , because it is * afterwards to be handled in the generall doctrine of Prayer . §. 73. Directions for Thanksgiuing . BEfore I cōclude this point of Thanksgiuing , I wil add● some few directions , which being well obserued , wil● be very helpfull vnto vs in the performance of this duty . The first is , that we lift vp our eyes vnto the Author o● all blessings , and be perswaded that they come from God● and are brought vnto vs by Gods good guiding prouidence ; and not ( as the vulgar and ignorant sort of people thinke and speake ) by chance , lucke , fortune , and the like . It was Israels fault , that shee did not know that God gaue her corne and wine , &c : which made her so vngratefull and rebellious against God. The like reason is giuen of Iudahs ingratitude , in which respect shee is made worse then the most brutish beasts that be , namely , the Oxe & the Asse : for the Oxe knoweth his Owner , and the Asse his Masters crib , but my people ( saith God ) hath not vnderstood : what vnderstood they not ? namely who bestowed on them the good things which they enioyed . The truth is , that most men are like swine , which eate the fruite that falleth from the tree , but looke not vp to the tree from whence it falleth . Many who daily taste of the sweetnes of Gods blessings , neuer lift vp their hearts to the Author of them . They thinke it is a good fortune , a good hap or chance that they haue what they haue . This is an heathenish conceit , very vnbeseeming Christians , yea , an impious and sacrilegious conceit , derogatory to the honour of God. What a shame is it then for Christians to nourish it in their harts , and professe it with their mouthes . For our parts let vs duely consider that all good things are by Gods prouidence bestowed on vs , that so our hearts may be raised vp to him , and we moued to be the more thankfull . The second is , that wee take distinct notice of Gods blessings , and in particular acknowledge them , and accordingly giue thankes for them vnto the Lord. ( Reade for this purpose , Psal . 103 , & 105 , & 106. ) Particular notice of distinct blessings maketh vs the better prize them , and so inlargeth our hearts the more to praise God for them . A generall Thankesgiuing , is for the most part a colde thankesgiuing . What life is there in this forme , God bee thanked for all , when nothing at all is acknowledged : yet is this generall forme of Thanksgiuing all the thanksgiuing which many yeeld vnto the Lord. The third is , that we accept Gods blessings as tokens of his loue and fauour , and accordingly reioice in them . Dauid obserued the kindnesse of the Lord in the blessings which God bestowed on him , and thereupon saith vnto God ; I will praise thy name , because of thy kindnesse . Where no sweetnesse of Gods blessings is tasted , there can no sound thankes be rendred . Now vnlesse we be perswaded that God in Loue bestoweth his blessings on vs , what sweet rellish can they giue vnto vs ? If we feared that Gods blessings were like hot coales heaped on our heads , giuen in wrath ( as a King was giuen to Israell ) little deuotion could we haue to thanke God for them : nothing more stirreth vp gratefulnesse then a perswasion of kindnesse . The fourth is , that we obserue what God hath bestowed on vs aboue others , and what others want that we haue : Thus did Dauid amplifie Gods mercies shewed to Israel , saying ; He hath not dealt so with euery nation , neither haue they knowledge of his iudgements . Thus doe Gods children in their formes of thanksgiuing vse also to amplifie Gods blessings , saying vnto him ; Such and such fauours hast thou bestowed on vs , which many more worthy thē we haue wanted . Wherefore let vs not so much consider what others haue more then we , ( for that will but make vs murmur and repine against God , and enuy our brethren ) as what wee haue more then other : this will make vs truly thankefull . The fift is , that we duly weigh how vnworthy we are of the very least of Gods fauours , euen of the least crum of bread which wee eate , and of the least drop of drinke which we take . Thus did Iacob , saying to God ; I am no● worthy of the least of thy mercies , &c. Who will giue thanks for that which he thinketh of due belongeth vnto §. 74. Of mentall Praier . HItherto haue we heard of the distinct kinds of prayer in respect of the matter . There are other distinctions in regard of the manner , as 1 Mentall , Vocall . 2 Sudden , composed . 3 Conceiued , prescribed . 4 Publique , Priuate . 5 Ordinary , extraordinary . 1 Mentall praier is an inward opening of the desire of a mans heart to God , without any outward manifestation of the same by word . Such a prayer was that which a Nehemiah made to the God of heauen , euen when he was talking with the King : and b Moses when he was incouraging the people : and c Annah who is said to speake in her heart . This may bee as feruent as if it were vttered . For in regard of the ardency of Moses mentall praier , God saith , Why criest thou vnto me ? And Annah saith , She powred out her soule before the Lord. This oftentimes causeth the eies and hands to be lift vp , or cast downe , and forceth such outward signes . This is vsed because God is a searcher of the hearts , and knoweth the secrets thereof , and needeth not words to haue a mans thoughts made knowne to him , as wee shewed * before . By this wee see that nothing can hinder prayer : but that in company , in the midst of businesses , when wee are ouerwhelmed with temptations , we may pray vnto God : here learne to doe it . §. 75. Of vocall prayer . 2 VOcall prayer is that which is vttered with words , as d that prayer which Salomon made at the dedication of the Temple . Quest . Seeing God knoweth the secrets of the heart , what need words to expresse the meaning thereof ? Answ . First because of Gods ordinance , as was shewed * before ? Secondly , that men might know the desires of one anothers heart , and so pertake of the mutuall prayers one of another : as in publique assemblies , in priuate families , and when friends meet together for that end . For words doe most liuely and plainely set forth the desire of a mans heart , and men can best and most distinctly vnderstand them . 3 Because words doe not onely declare , but also stir vp and increase the affection of the heart . For as fire heateth a chimney , and the reflexion of heat which commeth from the chimney maketh the fire hotter , so the ardency of the heart prouoketh words , and words make the heart more ardent and earnest . 4 Words are an especiall meanes to keepe the minde in praier from wandering , and to hold it close to the matter . A man that prayeth alone , and that onely in his inward meditation , will oft haue his meditations interrupted with other thoughts , and so his prayer stand at a stay , till after some time his former meditations come to his minde againe . Now the vttering of words will be a good meanes to preuent that interruption . 5 The tongue wherewith words are vttered , is of all other parts of a mans body the most proper and excellent instrument of Gods glore . e Therewith especially blesse we God , and therefore by an excellency it is called glory . As Dauid speaking of his tongue saith , f My glory reioyceth . And againe , g Awake my glory . And againe , h I will sing and giue praise with my glory . In regard of these three last reasons , it is meet to vse words euen in priuate prayers when we are alone : Prouided that it be not for ostentation to be known to pray , for that is a note of hypocrisie i condemned by our Lord in the Scribes and Pharisies . §. 76. Of sudden prayer . SVdden prayer is when vpon some present occasion the heart is instantly lift vp vnto God , whether it be onely by some sighes of the heart , or by some few words vttered . It is likely that k Nehemiahs prayer was some sudden desire of the hart . For the King offring speech vnto him , gaue him occasion to make a suit vnto the King , which that he might obtain , he presently lift vp his hart to God. These sudden praiers are called ciaculations of the heart , which are to be vsed as salt with meat : with euery bit of meat we commonly take a little salt to season it . So when we doe any thing , when we confer of any thing , when we goe any whether , vpon all occasions we must lift vp our hearts to God. This argueth an holy familiarity with God , yea it manifesteth an heauenly mind , euen as those things which are ready vpon all occasions to fly vpward appeare to be of a light aerial or fiery nature , not earthly , heauy , & weighty . This kind of praier must so be vsed , as it bee added to solemne and set prayers , and not make them to bee neglected . No man maketh a meale of salt alone , and refuseth other solid meat , because salt is now and then to be eaten . Much lesse must these sudden praiers hinder solemne or composed prayers . §. 77. Of composed prayer . COmposed prayer is when a Christian setteth himselfe to make some solemn prayer vnto God , whether it be in Church , family , closet , field , or any other place ; whether it be vttered with words , or onely conceiued in hart : as the morning and euening prayer which Christians vse to make , or the praier at solemne assemblies , with the like . l Such were the prayers that Daniel vsed to make three times a day . God to whom wee make our praier is a great God , of excellent Maiesty , not lightly , but with all due reuerence to bee regarded , and therefore most meet that wee should compose our selues in a solemne manner to appeare before his glorious presence . §. 78. Of preparation before prayer . THat this kinde of prayer may bee the better performed , preparation is very needefull , which the Preacher implyeth saying , a Be not rash with thy mouth , and let not thine heart be hasty to vtter any thing before God. In preparation vnto prayer two things are to bee performed . First we must empty our foules of al such things as may hinder prayer . Secondly fill them with such things as may be helpfull thereunto . The things that hinder are either wicked or worldly . Wicked things are against God , or against man. Against God are all sinnes , and transgressions of his Law. These we must search out , and hauing found them out , set our selues with a full and honest purpose of heart vtterly to forsake them . b If we regard wickednes , God will not heare our prayer . Whereupon saith c Dauid I will wash mine hands in inocency , O Lord , and compasse thine alter . Against man are wrath , anger , malice , and such like reuengeful affections , in regard whereof the Apostle exhorteth to d lift vp pure hands without wrath . And e Christ cōmanded to be reconciled before the gift be offered . In a word then , that we may empty our soules of al such wicked things both against God and man , which would hinder our praiers , these two things are needfull ▪ First repentance towards God : secondly , reconciliation with man. Worldly things are such cares , as concerne the things of this life : our temporall estate , & earthly affaires , which though at other times they may be warantable , commendable , and needfull , yet may be an incumberance & hinderance vnto praier . This was prefigured vnder the Law ▪ by that rite f of plucking off shooes when men appeared before the Lord. Shooes are lawfull to be worne , yea very needfull , yet in approching before the Lord they must be put off . So moderate care concerning the businesse & affairs of this world are lawfull and needful , yet when we goe to prayer , they must be laid aside , and our soules emptied of them . For they are as heauy burdens , and clogs which will hold downe our hearts , and keepe them from flying vp into heauen . Now note the counsell of the Apostle , g Cast away euery thing that presseth downe . If our soules be onely emptied of these things , they are like that h empty house which the vnclean spirit finding , entreth into with seauen other spirits . Wherfore that we may bee prepared to prayer , wee must be filled with such spirituall matters as fit prayer : which are concerning God and our selues . Gods greatnesse is to be meditated of , to strike our hearts with reuerence : and his goodnesse to breed faith in vs. Yea also his blessings bestowed to fill our mouths with praise . Our wretchednesse is duely to be weighed , that wee may bee truely humbled : and our wants are to be obserued , that wee may know what to aske . Thus are we to come prepared to composed praier . § 79. Of conceiued praier . COnceiued prayer is that which he who vttereth the prayer inuenteth & conceiueth himselfe , as are most of the praiers recorded in the Scripture . This kind of prayer the Saints in al ages haue vsed , It is very commendable , expedient , and needfull ▪ For , 1 It manifesteth the gift and power of the Spirit , who can giue both matter and manner , words and affections : who can suggest what to pray , and how to pray . 2 Euery day we haue new wants , new assaults , new sinnes : Is it not needfull then that our praiers be conceiued and framed accordingly , that our petitions be made according to our present wants , our supplications according to our particular assaults , our confession according to our seuerall sinnes ? 3 As God daily continueth and reneweth old blessings , so also hee addeth new to them . Is it not most meete that notice bee taken of those new blessings , and accordingly thankes bee giuen in particular for them ? Obiect . This present inuenting and conceiuing of prayer , maketh prayer to bee confused , and either very defectiue , or very tedious . Answ . In them that haue not ability to pray , or suddenly and rashly come vnto prayer , it may bee so . But if a man haue any competent ability , if he premeditate before hand what to pray , if hee set vnto himselfe any good method and order , such defect , tediousnesse , and confusion ( as is supposed ) will bee easily auoided . §. 80. Of prescribed prayer . PRescribed prayer is , when a set , constant forme is laid downe before hand , and either conned by heart , or read out of a booke or paper by him that vttereth it , and that whether he be alone , or in company . Quest . Is a set and prescribed forme of praier lawfull ? Answ . Yea verily , and that for these reasons : 1 i God prescribed a set forme of blessing for the Priests constantly to vse . The 92. Psalme , which is a Psalme of praise , was prescribed a song for the Sabbath day : and 102. Psalme prescribeth a prayer for the afflicted when he is ouerwhelmed , and powreth out his complaint before the Lord. a The 136. Psalme was sung after Dauids time . b Hezekiah the King , and the Princes commanded the Leuites to praise the Lord with the words of Dauid , and of Asaph the Seer . If a prescribed forme of praise may be vsed , then also of prayer : for there is the same reason of both . Besides , Christ himselfe prescribed an excellent forme of prayer which hath been vsed in all ages of the Church since this time , and is by an excellency called the Lords Prayer . Saint Paul obserues a set forme of blessing in the beginning and end of his Epistles . Thus we see prescribed prayer warranted by Gods word . 2 Many weake ones who haue good affections , but want inuention , vtterance , and such like parts , are much helped by prescribed formes : for when they reade or heare words fitting their wants and occasions , their hearts can well goe with their words , yet can they not inuent fit words . 3 Prescribed formes of prayer in the publike worshippe is a good meanes to maintaine vniformity in seuerall Churches . Obiect . The spirit is stinted hereby : neither can a man vtter that which the spirit moueth him vnto , when hee hath a set forme prescribed . Answ . The spirit in him which prayeth by a set forme , is no more stinted , then the spirit is stinted in those which heare another pray : for to them which heare others , words are prescribed . To the hearers it is all one whether hee that prayeth vseth a prescribed forme , or conceiue , and inuent his prayer , for they goe along in their hearts with his words . They who simply and altogether condemne prescribed prayer , doe thinke too childishly of God , and deale too iniuriously with Gods little ones . They conceit God to be affected with variety , and make the power of praier to consist in copie of words , and nouelty of matter , which is many times an hinderance to true deuotion : for while the minde is too much occupied in inuention , the heart cannot be so free to deuotion , as otherwise it might bee . Prayer is not like a nose-gay , which is no longer sweete then the flowers are new and fresh : For the sweete sauour of prayer consisteth in the sincerity of heart , and ardency of affection , whereby also the power of the spirit is manifested . 2 The iniury which is done to Gods little ones is this , that they seek to depriue them of an especial help , whereby their weakenesse might be supported , yea to hinder them of the benifit of prayer . For many are not able to conceiue a prayer of themselues , yet if they finde a forme answerable to their occasions , they can pray heartily and earnestly . Thus wee see that prescribed prayer is not onely lawfull , but also needful . So far forth as we finde it an helpe to deuotion , we may vse it : but yet wee may not alwaies tie our selues vnto it : to say the least , they are very weake Christians that cannot pray without a prescribed forme . Now it is a shame for any Christian to be a weake one all the dayes of his life : it is required at our hands to grow in knowledge , iudgement , discretion , faith , and other like graces . §. 81. Direction to conceiue a Prayer . IF the weakest Christians doe but carefully obserue the order that others vse , and withall take notice of their owne sinnes in particular , of their particular wants , and of the particular blessings which God bestoweth on them , they may with vse and practise come to conceiue a good Prayer . And when once in any competent measure they can pray for themselues , by degrees they come to pray for others also . But many are too idle and sluggish in making triall : they will not offer to make experience of the gift of Gods Spirit : but rather vtterly quench it ; as a man may doe , and too many so doe , by tying themselues too much to set formes . Though publike leiturgies for vniformity sake are to be constantly vsed in set formes ( prouided that there be seuerall prayers fit for diuers , yea , for all publike occasions so neere as may be ) yet it is not so meete for particular persons alwayes to tie themselues to one set forme . For what can that argue but that they little obserue Gods different manner of dealing with them at seuerall times . §. 82. Of publike Prayer , and of the Ministers function therein . PVblike Prayer is when an assembly of Saints publikely with one ioint consent call vpon God. In publike prayer , three things are requisite . 1 Meete persons . 2 A fit place . 3 A right manner . 1 The Persons must bee a publike Minister of the Word and People . I shewed before that Prayer was a principall part of Gods publike worship . Now in all publike worship there is required a Minister for one party , and People for the other . A Minister hath a double function ; one to stand in Gods roome , and in Gods name to declare Gods minde and will vnto his people . Another to stand in the Peoples roome , and in their name to declare their minde and desire to God. The former hee doth in preaching the Word and administring the Sacraments . For God ( saith the Apostle ) a Hath committed to vs the word of reconciliation : now then are we Embassadors for Christ , &c. Expresly it is said , that Ministers are Christs Embassadors , which is in regard of the Word that also they are such in regard of the Sacraments , is implied in that commission giuen to the Apostles , b Goe teach all Nations , and baptize them in the name of the Father , &c. The latter hee doth in making Petitions and giuing thankes to God : c When the Prophet had exhorted the people to assemble together publikely to pray : he saith ; Let the Priests , the Ministers of the Lord say , spare thy people O Lord , and giue not thine heritage into reproach , &c. Ministers therefore in publike Assemblies are to vtter the petitions of people : so it is noted that d when the people were assembled to giue thankes to God , Ezra the Priest praised the Lord. e The incense which vnder the Law was offered by the Priest to God , did prefigure thus much . Thus as in preaching a Minister is Gods mouth to the people , so in praying , the peoples mouth to God. Wherefore also there must be people to ioine with him : for if a Minister be alone , his Prayer is but a priuate Prayer . §. 83. Of the Peoples consent in publike Prayer . THat which is required of people in publike Prayer , is to testifie their consent to that which the Minister vttereth : for the prayer of the Minister is their prayer : thogh for order sake to auoid confusion there be but one voice vttered , yet the hearts of all present must goe along with that voice & giue an inward assent , & not so only , but also it is very expedient to testifie the same , so as the Minister may heare their consent , as well as they heare his prayer . The ordinary way , and the best way for people to manifest their consent , is with a distinct and audible voice to say Amen . Thus the people were commanded to say Amen . Deut. 27. 15. &c. And accordingly was it practised . Nehe . 8. 6. It is a sound well beseeming Gods publike worship , to make the place ring againe ( as we speake ) with a ioint Amen of the people . The Iewes vttered this word with great ardency , and therefore vsed to double it , saying , Amen , Amen . Neh. 8. 6. §. 84. Of the place of publike Prayer . 2 THe place must be publike : such a place as all that ought to meet may know , and haue liberty to come vnto : at first this was in some Family , yea , afterwards when all the world almost forsooke God , God chose out of the world some peculiar families , who with their houshold worshipped God in their houses ; as Noah in his time , so Abraham , Isaac , Iacob , in their times . But when Gods people increased in the wildernesse , hee caused a Tabernacle to be built ; that then was their place of publike worship , afterwards a Temple was built , which because it was the place of publike worship , was by a propriety called , l The house of Prayer . To this place if the people could not come , m they would at least pray towards it : for which they had their warrant from n Salomons prayer . After that Christ came , by whom the partition wall betwixt Iewes and Gentiles was broken downe , and both made one people to God , o all places were sanctified for Prayer : in which respect Christ said ; p The houre commeth when ye shall neither in this mountaine , nor at Ierusalem worship the Father . So as vnder the Gospell no one place is more holy then another . Yet it being Gods will to be worshipped publikely , needefull it is that there should be places fit for that purpose . Thus q the Corinthians had one place to worship God in . In Kingdomes and Nations where Gods worship is maintained , are Churches , and Chappels built for that purpose . These being set apart for Gods publike worship , Ministers and people are to resort vnto them . Yet I denie not but in times of persecution , secret and vnknowne places ( secret I say , and vnknowne to haters and persecutors of Religion , but knowne to true professors ) may be vsed for publike prayer : r as certaine Inhabitants of Philippi went out to a Riuers side to pray on the Sabbath day . Separatists which liue in this Land , and other like places , where are publike places for prayer appointed , whereunto all haue liberty to resort , commit a double fault : one in abstaining from such publike places , whereby they shew themselues contemners of publike Prayer : the other , that they seeke priuate places , as houses , woods , and boates , for publike prayer : whereby ( to say the least ) they turne Gods publike worship into a priuate worship . Too neer to these doe many Schismatikes come , who though they frequent our Churches to heare the Word preached , yet will they not be present in time of publike prayer , wherby they depriue God of one part , and that the most principall part of his publike worship . §. 85. Of vnanimitie in publike prayer . 3 FOr the manner of publike prayer , two things are requisite Vnanimitie . Vniformitie . Vnanimitie respecteth the heart and affections , that all which assemble together , may continue in the Church ( as is noted of the Christians in the Primitiue Church ) ſ with one accord . For this end in publike worship a voyce is necessarie : for how can there be a consent of heart , vnlesse one know anothers minde ? how can that be knowne but by the voice ? it is the principall end of speech , to make knowne a mans minde . A voice vsed in publike prayer must be Audible . Intelligible . §. 86. Of vttering publike prayer with an audible voice . 1 IT must be so lowde as all that are present ( if it bee possible ) may heare it . For a voice not heard is as no voice to them which heare it not : they can giue no assent , and so pray not : it is noted that a Salomon Blessed all the congregation with a lowde voice . It is a fault for a Minister in the Church to pray so softly , as all the people cannot heare him : some that are able to vtter a loud voice , & that preach loud inough , in praier cannot be heard : is there not as much reason that people should heare their Minister pray , as preach ? other that are loud inough , in the midle & ending of their prayer , cānot be heard in the beginning : but euery word ought so to be vttered , as it may be heard . It is a fault also in people so to say Amen , as they cannot be heard : why should not the Minister as well heare the assent of his people , as they heare his prayer ? it cannot but slacken the ardencie of a Ministers affection , when he cannot perceiue any consent in people to that which he prayeth : but a cheerefull and euident assent doth quicken and cheare vp his spirit . §. 87. Of praying in a knowne tongue . 2 IT must be such a kinde of voice , and so vttered , as all that heare it may vnderstand it : for so saith the Apostle , speaking of publike prayer , b I will pray with vnderstanding , that is , so as others may vnderstand me . Otherwise a lowd voice is no benefit at all . If a trumpet should be sounded , and the sound not discerned , c who shall prepare himselfe to battaile thereby ? That a mans voice may be intelligible , his language wherein hee speaketh must bee knowne , and his speech distinct . §. 88. Of the aberrations contrary to praying with vnderstanding . IT is vtterly vnlawfull to pray in a strange tongue : c a thing against which the Apostle purposely and copiously disputeth . To omit many other arguments , which might be alledged against prayer in an vnknown tongue , let this one be noted , that an vnknown tongue depriueth a man of the sence of Gods fauour in hearing his prayer . For how can he , who knoweth not what he hath asked , know when his petition is granted . Prayer in a knowne tongue hath respect both to the party that vttereth the prayer ( he must vnderstand what he vttereth , or else his prayer is but a lippe-labour , euen meere babling , which d Christ condemneth ) and also to them who heare it , their hearing if they vnderstand not , e is no hearing , they cannot be edified thereby . Papists offend in both these . 1 They teach children , women , lay-men , such as vnderstand not one word of Latin , to make all their prayers in Latine . 2 They prescribe their publike prayers , whereof all the people partake , to be made in Latine . To affect in prayer such vncouth words , and curious phrases as exceed the capacitie of the vnlearned , is little better then to pray in a strange tongue . f The Apostle sheweth that prayers must be so vttered , as the vnlearned may say Amen . Contrary to distinct praying , it is for a Minister to mumble and tumble ouer his words too fast : it argueth want of reuerence , it hindereth deuotion and affection of heart ( for when a prayer is too fast posted ouer , what time can there be for the heart to worke ) it also hindereth attention , and vnderstanding in the hearer . §. 90. Of vniformitie in publike prayer . VNiformity respecteth the outward carriage and gesture in prayer . Of reuerend and humble gesture I spake * before . The point now to be noted is , that al which assemble together in one place to pray , doe vse one & the same seemly gesture , g which is noted of the people in Ezraes time , when he opened the booke to reade , all stood vp , h and when he praised the Lord , they al bowed thēselues , &c. This outward vniformity preuenteth a preposterous censuring of one another , & may be a meanes of stirring vp one anothers affections : for when one seeth others humbly to kneele down , his hart may be so struck , as he wil be moued with reuerence to humble his owne soule : but diuersity of gestures may cause distractions , and hinder deuotions : vniformity in that which is lawfull & warrantable is an especiall part of good order : diuersity of gestures causeth a kind of confusion . Now i God is not the author of confusion : wherefore k all things are to be done decently and in good order . The best generall rule that we can obserue to keepe order , is , to yeeld to such commendable , and warrantable gestures as the Church wherein wee liue prescribeth and practiseth . §. 91. Of motiues to publike prayer . THus hauing giuē some directions for publike prayer , I will lay downe some motiues to stirre vs with conscience to performe it . 1 The more publike prayer is , the more honorable & acceptable it is to God. If it be an honor to God for one to pray , the more do ioyne together therin , the more honorable it must needs be : it is the more acceptable , because God delights in the ioynt consent of his Saints worshipping him : whereupon God promised , l Where two or three were gathered together in his name , to be in the midst of them . 2 It is also the more powerfull : the cries of many ioyned together make a lowde crie in Gods eares , and moue him the sooner to open his eares . Hereupon when there was a iudgement in the Land , m the Prophet calleth all the people to assemble together to pray : and so did n the King of Niniueh , when the ruine thereof was threatned . 3 It is an outward signe whereby wee manifest our selues to be of the chosen and called flocke of Christ . 4 It is an especiall meanes of mutuall edification : for thereby we mutually stirre vp the zeale , and inflame the affection of one another . 5 The neglect of it is a note of prophanenesse , from which blame Separatists , and Schismatiques though they would seem very religious , cānot well acquit themselues● These and such other like reasons made o Dauid reioyce when he said , Wee will goe into the house of the Lord ; and mourn when he could not come into the house of Praier . p §. 92. Of priuate Prayer . PRiuate prayer is that which is made by some few together , or by one alone : by few , as when two or three friends goe together into some secret place ( as a when Elisha and his seruant were alone in a chamber praying for the Shunamites childe , and b Christ tooke Peter , and Iohn , and Iames , and went into a mountaine to pray ) or an whole houshold pray together in the family , as c when Cornelius prayed in his house . This charge especially belōgeth to the master of the family . For as he is in his family a Lord to gouerne , and a Prophet to teach , so also a Priest to offer vp the sacrifice of prayer : as a Minister in the Church , so hee in the house must vtter the prayer ( or at least prouide one to performe that dutie ) and withall , cause his whole houshold to be present thereat . §. 93. Of prayer in a family . 1 THe family hath need of peculiar blessings , which by prayer are to be sought , besides the publike and common blessings which in the Church are prayed for : yea it receiueth many blessings , for which peculiar thankes are to be giuen in the house . 2 A Christians house is made Gods Church , if Gods worship ( a principall part whereof is prayer ) bee there from time to time performed , which is a great honor vnto a family . Wherefore , for honors sake , Saint Paul mentioneth d the Church in the house of Priscilla and Aquila , and e of Philemon . 3 By prayer a Christian bringeth Gods blessing into his house ( which is a matter of great profite ) for where God is called vpon , there is he present to bestow his blessing , as f he blessed Obed-edom , and all his houshold , while the Arke was in his house . Prayer then bringeth both honor and profit vnto a Family . Vnworthy they are to be gouernours of a family , who omit this duetie therein . They cause Gods curse to lye vpon their house , and depriue themselues of a iust right vnto all the goods which are therein . For by prayer they are all sanctified : he that vseth any thing without prayer , is an vsurper and a robber ; and shall another day dearely answere for it . They who frequent publike prayer at Church , and neglect priuate prayer at home , are either superstitious , or hypocriticall persons . §. 94. Of secret Prayer . THe prayer which is made by one alone , none being present but God and he which prayeth , I may call Secret prayer . This may be in g a close chamber , or closet , h or on a desolate mountaine , i or in a secret field , or k on any house top , l or in any other place . It is very needfull that secret prayer bee added both to publike prayer at Church , and priuate prayer in Family , for these reasons . 1 Hereby we may more freely powre out our whole hearts vnto God : it is not meete that any other person should know many things which are knowne to God , and cannot be concealed from him . Euery one is guiltie of such particular sinnes , as are to be acknowledged alone before God , and euery one hath particular wants to bee prayed for by himselfe . Hereby also wee may by name mention in our praiers to God our dearest friends , which is not so meete to doe in company . I thinke Saint Paul meant such Secret prayers , when he said , m I make mention of you alwayes in my prayers . 2 This kind of prayer affordeth the truest triall of the vprightnesse of a mans heart : for a man may long continue to pray in the Church and in a family , and his prayer be meere formall , euen for company sake : but he that alone in secret , when and where no other man knoweth , calleth vpon God , surely maketh conscience of prayer , and hath an honest heart ( though hee may haue much weaknesse , and many imperfections ) or else hee would soone omit his course of praying in secret . For what by-respect is there that should moue him to continue it , vnlesse hee bee Popish , and thinke that the saying of a few prayers in secret is a meritorious worke ? 3 This argueth a great familiaritie with God , when a subiect vseth to goe alone to his Soueraigne , it argueth much more familiaritie , then when hee commeth with a petition in the company of others . 4 It bringeth greatest comfort vnto a mans heart : for such is the corruption of our nature , that we cannot performe any holy exercise as we ought ( n When we would do good , euill is present with vs ) whereby it commeth to passe that the comfort of such holy exercises , which wee performe in Church or house , is taken away . This maketh Christians to run to God in secret , to humble themselues for the imperfections of their publike prayers . Christians would much doubt , and euen faint oftentimes , if it were not for their secret prayers . They which content themselues with Church and family prayers , haue iust cause to suspect themselues . 5 Such wiues , children , seruants and other inferiours , which liue in any house vnder prophane gouernours , that will not haue prayers in their families , may by this kinde of prayer make supply thereof vnto their owne soules : none can hinder secret prayer . Obiect . Wee can haue neither time nor place to pray secretly . Answ . Doe yee not finde many times and places to commit sinne so secretly as none can see you ? if you had as great delight in prayer as in sinne , you would find time and place . This kinde of prayer ( so neere as may be ) is to be performed so secretly , as no other may know it , lest the knowledge which others haue of it , may minister occasion of inward pride , o Shut the doore , saith Christ . It is not meete to vtter secret prayer so lowde as any other should heare it . §. 95. Of extraordinary prayer . THe last distinction of prayer , is ordinary and extraordinary . All the forenamed kinds are ordinary , therefore I shall not need to speake of it . Extraordinary prayer , is that which after an extraordinary manner , euen aboue our vsuall custome , is powred out before God This consisteth partly in ardencie of affection , and partly in continuance of time . q The King of Niniueh required an extraordinary ardencie , when hee commanded his people to cry mightily vnto God. Wee haue a memorable example hereof in Moses , who was so earnest in his prayer , that r rather then not haue his petition granted , he desired to be rased out of Gods Booke . Christs ardencie yet exceeded this ; it is noted that hee prayed ſ earnestly , t with strong crying and teares . Yea his ardency made his sweat to be as great drops of blood falling downe to the ground . This ardencie is in Scripture set forth by diuers Metaphors , as u renting the heart , x crying , y striuing , z wrestling with God , &c. Though this ardency be an inward worke , yet can it hardly containe it selfe within a man : but as thunder , which is an heate conceiued within a cloude , because of the ardency of that inward heate bursteth forth , and causeth lightning , rumbling , and raine ; so a vehement and earnest desire of the heart will some way or other manifest & declare it selfe . Many waies are noted in the Scripture , whereby it hath beene manifested . §. 96. Of the signes of extraordinary ardency . 1 EXtraordinary distemper of the body . a Christs earnestnesse in prayer stroke him into an agony , and caused his sweate to be turned into blood . b Nehemiahs ardency so changed his countenance , as the King obserued it . 2 Vnusuall motion of the parts of a mans body : c Annah so moued her lips , as Eli thought shee had been drunken . d Salomon spread his armes abroad . e The Publican beate his breast . f Christ fell vpon the ground . 3 Deepe sighes and grones . g My sighing is not hid from thee , saith Dauid to God. h The sighes of the spirit are such as cannot be expressed . 4 Loud crying . i Dauid roared all the day . k Christ cried with a loud voice . 5 Often repeating and inculcating the same Petition . l Christ did once , twice , thrice , returne to God in prayer , saying the same words . m Paul prayed thrice , that is , oft , against a temptation . Note how n Daniel doubleth and redoubleth his words , O my God , incline thine eares and heare , open thine eyes and behold , &c. O Lord heare ; O Lord forgiue , O Lord consider , and doe it . Defer not , &c. o Abram praied sixe seuerall times together for one thing , namely , for mercy on Sodom . 6 Teares , p these Christ powred forth . q So did the sinfull woman , and r the Israelites in such abundant measure , that shee washed Christs feete with her teares , they are said to draw water , and powre it out before the Lord ; ſ Peter is said to weepe bitterly . §. 97. Of teares in Prayer . TEares are the most vsuall signes of earnest and ardent Prayer , in which respect they are powerfull with God. t Iacob had power ouer the Angell , and preuailed ; for why ? He wept , and praied . u Christ was heard in that which be feared . For why ? He also offered vp prayers with teares . x Hezekiah wept sore , and was heard . Peters teares , the sinfull womans teares , Annahs teares , the teares of Gods children at all times haue beene regarded , and accepted . Yea , it is noted that God * hath a bottle wherein he putteth the teares of his Saints : and with great Emphasis saith Dauid , Are they not in thy Booke ? there recorded to be remembred ? Obiect . Esaus y teares were no whit regarded , z nor the teares of the Israelites when they went to fight against Beniamin , no nor * Dauids teares when he prayed , fasted , and wept for his child . Answ . 1 Teares simply in themselues are no whit acceptable vnto God , but as they are signes of true prayer . Esaus teares were not such , they rose from griefe of a worldly losse , and from anger , malice , and indignation against his brother . Secondly , If any continue in sinne , and repent not , their teares are not regarded . The Israelites had not repented of their owne sinnes , and yet would take vengeance of their brothers sinne : they wept because they preuailed not , but they wept not because they repented not of their owne sinnes . Afterwards when in token of their repentance , they fasted , and offered burnt offerings , and peace offerings vnto the Lord , and so wept , the Lord heard them , and they preuailed against Beniamin . 3 Though God grant not that particular which by teares is craued , yet may the teares be acceptable to the Lord , as Dauids were : Then are teares most powerfull and effectuall , when they arise from compunction of heart for sinne committed against God , as the teares of the sinfull woman , and of Peter . Nothing more moues the true Christian heart to melt , and eyes to flow forth with teares , then a due consideration of Gods tender and mercifull dealing with man , and his vngratefull , and vngracious cariage towards God. The feare of Gods wrath , and iudgements , and horror of hell , may strike the heart with astonishment , and amazement , and make it as Nabals heart , like a stone . But griefe for displeasing a mercifull Father , and sorrow for losse of Gods fauour , is it which especially maketh the ●eart send forth , and the eyes shed teares . §. 98. Of extraordinary continuance in Prayer . EXtraordinary Prayer further consisteth in long continuance , when prayer is held out longer then at vsuall ●nd accustomed times . c Iacob continued a whole night ●n prayer : d so did Dauid , and e Christ . f Moses spent a day ●herein : so did g Ioshuah and the Elders of Israel . h Dauid●alled ●alled vpon God night & day . No doubt but Ionah i spent ●he three dayes & three nights that he was in the Whales ●elly in prayer . k It may be gathered that Daniel continued one and twenty dayes in prayer . ( Not that without any intermission he so long prayed , but that euery day in that time hee returned to extraordinary prayer : ) for so long he was in heauinesse , and eate no pleasant bread . ( Now fasting and sorrow in the Saints are companions of prayer , ) besides the Angell of God came to him at the end of those three weekes ( when his extraordinary prayers are to be supposed to end ) and said to him ; From the first day that thou didst set thine heart to vnderstand , and to humble thy selfe before thy God , thy words were heard . Here he sheweth that with Daniels humiliation prayer was ioined , else how could his words be heard . Secondly , that there were diuers daies spent therein , else he would not say from the first day , &c. Now that first day being the beginning of the three weekes , and the Angell comming at the end of the three weekes , it is like he continued his extraordinary prayers so long . Dauid indefinitely saith , that he cried till he was weary , till his throate was drie , till his eies failed . For extraordinary continuance , he which prayeth must consider his owne strength and ability , and not endeauour to goe beyond that , for this is to prefer sacrifice before mercy , m which is against Gods will. Neuer must this branch of extraordinary prayer be seuered from the other , I meane continuance in time from feruency in heart . For though prayer may be extraordinarily feruent , when it is not long continued , as n Christs prayer , yet ought not prayer long to continue , except it be hearty and feruent ; for then will it be no better then that o much babbling , and p those long prayers which Christ reproueth . Thus hauing in generall shewed what is extraordinary prayer ; for our better direction therein , and stirring vp thereunto , I will further declare : First , the occasions thereof . Secondly , helpes . Thirdly , motiues thereunto . §. 99. Of the occasions of extraordinary prayer . THe occaseons must be extraordinary , and they may be drawne to two heads , Blessings . Iudgements . For blessings , if they be withheld , extraordinary prayer must be vsed to obtaine them ( a thus Annah obtained a sonne ) if they bee withdrawne and taken away , to recouer them againe ( b thus had Dauid the ioy of his saluation restored to him ) In these two examples wee see both temporall and spirituall blessings , to be occasions of extraordinary praier . Besides , when we enterprise any thing that requireth an extraordinary blessing , extraornary prayer is to be vsed . As when we prepare our selues to sanctifie the Sabbath , to partake of the holy Communion , or to haue our childe baptized : Likewise when wee marry , enter into any waightie calling , or office , especially when Ministers are ordained , or first set ouer vs. Christ prayed extraordinarily , when hee chose his Apostles ( Luke 6. 12. 13. ) so did the Church when it sent forth Paul and Barnabas ( Acts 13. 3. ) And when they ordained Elders , ( Acts 14. 2. ) Iudgements are either sinnes , or punishments of sins . In regard of sinnes , extraordinary prayer is to be made , either to free vs from temptations thereunto , ( as c Paul prayed with great ardencie , saying , O wretched man that I am , who shall deliuer me from the body of this death : d and againe , he prayed thrice against a temptation : yea e Christ expresly commandeth his Disciples to watch and pray that they enter not into temptation ) or to pardon such sinnes as haue been committed , and lye heauie vpon our conscience , because they are in their kinde notorious , or we haue long continued in them , ( this f mooued Dauid very earnestly to pray , as also g Peter , and h Manasseth . Punishments of sinne are either threatned , or inflicted . They may by extraordinary prayer be preuented , ( as i the destruction of Niniueh , threatned by Ionah was , ) These may be remoued ( as k Manasses captiuity was . ) As ordinary prayer is to be made for others , as well as for our selues ; so likewise extraordinary prayer is to be made for others , as iust occasion is offered . l Moses his extraordinary prayer was for the sinne of the Israelites , and for Gods iudgement threatned against them ; so was m Ezraes prayer . §. 100. Of the sundry kinds of Fasts . THe helps affoorded to extraordinary prayer are especially two , Fasting . Vowing . To Fast according to the notation of the * Greeke words , signifieth to abstaine from foode . In this generall and large acceptation , a Fast is diuersly taken . For there is a physicall , politicke , inforced morall , spirituall , extraordinary , hypocriticall , supersticious , hereticall , and religious fast . 1 A physicall fast , is when for health sake a man forbeareth foode . In many cases Physitians giue direction to their Patients to abstaine from eating and drinking for a time . 2 A politicke fast , is when somtimes of abstaining from foode , are enioined for the preseruation of plenty , and preuention of penury . 3 An inforced and necessary Fast , is when men haue not sufficient for ordinary meales : as in a City besieged , or in a ship on Sea farre from Land , prouision being very scarse , men are forced to take but one meale a day , or to make euery other day a fasting day . Thus many poore folke are forced often times to fast , because they haue nothing to eate . 4 A morall fast , is when men eate and drinke sparingly , not so much as their appetite desireth , but onely so much as may preserue nature , and maintaine health and strength , that their wanton and lustfull flesh may not be pampered , but rather kept vnder : to which purpose tendeth this exhortation of Christ ; Take heed to your selues , lest at any time your hearts be ouercharged with surfetting and drunkennesse . This is not properly a fast , because something is taken , but onely respectibly , because something is forborne . 5 A spirituall fast , is when men abstaine from vice , which is as food to their corrupt nature : Hereof the Lord speaketh , where he saith ; Is not this the fast which I haue chosen to loose the bonds of wickednesse ? This is called a fast onely by way of resemblance . 6 A miraculous fast , is when men extraordinarily assisted by the power of God , abstaine from all manner of foode longer then the nature of man is able to endure : such were the fasts of Moses , Eliah , and Christ , who fasted forty dayes together . 7 An hypocriticall fast , is when men without respect to any occasion of fasting , appoint set times weekely or monthly , or quarterly to fast . Thus the Pharisies ( a whom Christ taxeth of hypocrisie ) fasted b twice in a weeke ; and ●lamed Christ because his Disciples fasted not , not regarding the occasion , as c Christ noteth in his answer to them . 8 A supersticious fast , is when men place Religion and ●olinesse in the abstaining from meate , making the very ●utward act of fasting to be a part of Gods worship : contrary to that which the Apostle saith both of it , and other like outward exercises ; Bodily exercise profiteth little . 9 An hereticall fast , is when men making difference betwixt meats for conscience sake , abstaine from one kind , and glut themselues with another kind , and yet count this a fast . So did the Manichees of old , and so doe the Papists at this day . This the Apostle reckoneth vp among the Doctrine of Diuels . 10 A religious fast , is when men seasonably abstaine from refreshing their bodies , to make them fitter for religious dueties . §. 101. Of the difference betwixt a religious fast , and other fasts . THis religious fast , is the fast which is to be vsed as a●● helpe to extraordinary prayer . I will therefore mor● fully vnfold the description of it , and declare first ho● farre we must abstaine from refreshing the body . 2 What is the seasonable abstinence here meant . 3 What are the religious duties whereunto wee ar● made more fit by fasting . A religious fast , is in these three points distinguishe● from all the other forenamed fasts . By the first from a morall , spirituall and hereticall fas● For a morall fast , though it keepe a man from pamperin● and glutting his body , yet it hindereth not a comfortab● nourishing , and refreshing of it , as a religious fast do● for the time of the fast . A spirituall fast is no whit hind● red by the bodies sustenance , if it be moderate . As for t● hereticall fast , therein it is permitted euen to glut the b●dy with fish , sweete meats , and such like delicates , so fle● be forborne . By the second , from a miraculous fast , which is not according to the course of nature seasonable ; and from an hypocriticall fast , which for the occasion of it is not seasonable ; whereas the religious fast is both for time and occasion ( as we shall * after heare ) seasonable . By the third , from a physicall , politicke , forced , and superstitious fast : all which haue other ends then a religious fast . Obserue those things which more largely and fully shall be deliuered in explication of the three forenamed points concerning a religious Fast , and compare them with the descriptions of other Fasts , and the said differences betwixt a religious Fast , and other Fasts will be easily discerned . §. 102. Of forbearing to eate and drinke in the time of a Fast . VNder this phrase of cherishing the Body , is eating and drinking especially meant : for thereby is the body more then by any other thing nourished and refreshed ; nothing so absolutely necessary thereto as food . Besides , the generall nature and matter of a Fast consisteth therein especially : and therefore the Scripture most vsually expresseth abstinence from food when it mentioneth a fast . Fast ( saith Ester ) and neither eate nor drinke . Let neither man nor beast ( saith the King of Niniueh , when he proclaimed a Fast ) taste any thing : let them not feede , nor drinke water . Of Dauid it is also noted , that in the day of his Fast , he would not eate meate . Quest . May not then in the time of a religious Fast any nourishment be taken ? Answ . To resolue this doubt , respect must be had both to the continuance of a Fast , and also to the persons that fast . 1 There may be occasions to continue a Fast longer then the strength of man is able to endure ; and then so much food as may preserue nature , and maintaine health and strength , may , and must be taken : yet with these two prouisoes . 1 That the food which in such a case is taken , be not delicate , but rather course ; so it be agreeable to his nature that taketh it . 2 That it be not taken vnto fulnesse , but rather so sparingly , as the person which fasteth may feele the want of foode ; so as no more then needs must for the preseruation of health and strength is to be taken . Such a Fast as this , was that which Daniel kept for three weekes ; and with the forenamed prouisoes was it obserued . 2 Among the persons that keepe a Fast , some may be of a good & strong constitution , and able without weakning their bodies to abstaine from all sustenance a day or two : these ought altogether to abstaine , though they feele some want of foode . Others are so weake , as if their stomacks be cleane empty of all food , they are vnfit for any good duty : yea , if long they continue empty , they may be so weakened as hardly they will recouer their strength againe . Many women when they are breeding and with child , cannot leaue reatching ( as we speake ) after they rise in a morning , till they haue eaten something . Foure and twenty houres fasting may make many aged and sickly persons so weake , as they cannot be able with comfort to performe any religious duty . Such persons therefore may so farre forth refresh themselues as their neede and weakenesse require . Though we haue no example of this case propounded in Scipture , yet wee haue a sufficient ground for it , namely , that rule which both in the olde and also in the new Testament is laide downe in these words ; I will haue mercy , and not sacrifice . To Fast , is not more then Sacrifice , to succour the body according to the neede thereof , is mercy . §. 103. Of forbearing other things beside foode in a Fast . 1 AS foode is most especially to be forborne in a Religious Fast , being principally intended vnder this phrase of refreshing bodies ; so are sundry other things also ●ending thereto implied , as these which follow : 2 Sleepe , which is intimated in the direction that the Prophet giueth in these words , Lie all night in sack-cloth , whereby is intended that either they should all night forbeare sleep , or else that by wearing sackcloth , they should be kept from ouermuch sleepe ( wherein they that lie in fine linnen and soft beds , are prone to exceede . ) Thus Dauid to keepe himselfe from sleepe in the time of his fast , would not come into a bed , but lay all night vpon the earth . Though those particular rites of wearing sackcloth , lying on the earth , sitting vp all night , with the like , be not ouerstrictly to be vrged , or vsed , yet the equity of them is still to be obserued ; which is , that in the day of a Fast we sleepe lesse , and rise sooner then at other times , that so the body may be somewhat the more afflicted thereby , and that the more time may be gained for religious duties . If some sleepe be not forborne , the want of foode will not be so much felt , nor the body so humbled and afflicted as it should be . 3 Soft and braue apparell : The Lord expresly commanded his people , to put off their costly raiment ; and so they did in the day of their humiliation . It is recorded and commended , that the King of Niniueh in the day of a fast laide his robe from him . When the time of Dauids Fast was ended , then he changed his apparell : whereby is intimated , that in his Fast he did not weare such apparrell as at other times he did . If Kings thus laide aside their royall apparrell , much more must others lay aside braue and costly apparrell . The rite of putting on sackcloth which the Iewes vsed , sheweth that braue apparrell may not be worne ; no not such as at others times is lawfull . Our Gentry vpon meere fashion retaine some shadow hereof , in that for the time of Lent they lay aside all light colours , and goe in blacke . 4 Matrimoniall beneuolence . The exception which the Apostle maketh of fasting and prayer , when he disswadeth man and wife from defrauding one another , sheweth that this in the time of a Fast must be forborne : which also Ioel implieth , by bidding the Bridegroome and Bride goe out of their Chamber . 5 Ordinary workes of our calling : for they are expresly forbidden in the Law ; and in that it saith , that the day of a Fast shall be a Sabbath of rest ; it implieth , that as a Sabbath it must be sanctified , and no manner of worke done therein : 6 All pleasant and delightsome things . The Iewes who at other times were wont to vse sweete smelling oile , wherewith they annointed their head , and other parts o● their body , did in the time of their Fast forbeare to vse it● as is noted in the examples of Dauid and Daniel : euen s● ought ▪ such delightfull things as are in vse among vs b● laide aside . 7 All manner of sports , pastimes , and recreations : for creation of the body by sports , is contrary to humiliation . 〈◊〉 food , sleepe , costly apparell , matrimoniall beneuolence , workes of our calling , sweet perfumes , with the like , must be forborne , much more recreations , which are not so necessary as the other , and yet more delightsome . To conclude , such forbearance of refreshing the body is required in the time of a Fast , as may be felt , and by the sence thereof the body something afflicted : so did the Iewes , as may be gathered out of this their expostulation , Wherefore haue we fasted , and afflicted our soule ? which though it were the expostulation of hypocrites , yet of such as in outward religious exercises imitated the Saints . But more directly is this proued by a like phrase which Ezra that good and learned Scribe vsed ▪ saying ; I proclaimed a Fast , that we might afflict our selues before God. Obiect . This is such a superstitious practise , as the Apostle reproueth vnder this phrase of not sparing the body . Answ . Not so● for then should hee condemne his owne practice in keeping vnder his body , and b●inging it into subiection . There is a great difference betwixt not sparing the body and keeping the body vnder . By not sparing the body ( to omit the superstitious conceit , which they whom the Apostle reproueth , had of pleasing God thereby ) he meaneth such an excesse as weakeneth nature : but by keeping vnder his body , he meaneth such a moderate forbearance of the things wherein the body delighted , as the corrupt flesh , euen the old man might be subdued , and not pampered . In the former place a mans outward body is weakned , and the corrupt flesh not subdued : in the latter place , the corrupt flesh is tamed , and yet the strength of a mans outward body not impaired . What contradiction then is there betwixt these two places ? §. 104. Of the occasions of a fast . THis word , Seasonable , in the description of a religious Fast , hath respect to the time of a Fast : vnder which circumstance both the occasion , and also the continuance of a Fast is comprised . For that is seasonably and in due time done , which on iust occasion is one , and which is so far done as may stand with a mans abilitie to endure , without destroying or impairing nature . Heere therefore we will consider : 1 The occasions of a Fast . 2 The continuance thereof . The occasions of fasting must be ( as we heard * before of extraordinary prayer ) extraordinary , as when any extraordinary blessing is with-held , or taken away from vs : or any iudgement is threatned , or inflicted : or else when any grieuous sinne is committed , for which there is cause to feare Gods heauie vengeance , with the like : and that either in our owne behalfe , or in the behalfe of others . The blessing for which Annah fasted as wel as prayed , ( for the text saith , shee did not eate ) though it were but a priuate and temporary blessing , was extraordinary . So also that deliuerance for obtaining whereof , Iehosaphat with the Iewes in his time , and Esther and Mordecai with the Iewes in their time fasted , was extraordinary . The spirituall blessing for which the Church fasted when they sent forth Apostles and ordained Elders , was , extraordinary . The iudgement which was denounced against Niniueh ( for preuenting whereof they fasted ) and which was inflicted on Israel in Ioels time ( for remouing whereof they also fasted ) were extraordinary . The sinne , for committing whereof , the Israelites fasted in Samuels time , was extraordinary . The occasions which moued Ezra , Nehemiah and Esther to fast in the behalfe of others , were extraordinary . Read all the fasts recorded and approued in the Scripture , and yee shall finde the occasions of them to bee extraordinary . §. 105. Of set times of Fast . THis is to bee noted against the superstitious weekly , monethly , quarterly , and yearely set fasts of Papists , who hauing no respect at al to the occasion , inioyne people for conscience sake to fast euery fryday , the eues before most of their holydayes , euery ember weeke and the time of Lent : at which times may fall out occasions of reioycing . So common a practise of fasting without due respect had to the occasion , maketh it lose the due respect thereof . Obiect . The Iewes in the time of the captiuity had many set fasts in the yeare , as in the fourth , fift , seuenth , and tenth monethes . Answ . They had speciall and extraordinary occasions both to fast in those moneths , and also to continue euery yeare to fast in them so long as they did fast . The occasions were these : In the a tenth month Ierusalem began to bee besieged , which was the first signe of that horrible vengance , that God by his Prophets had oft threatned to take of the rebellious Iewes . In the b fourth moneth , the City was broken vp , whereby God openly shewed that now he had forsaken that Citie . In the c fift moneth were not onely the Kings house and all the houses of Ierusalem , but also the house of God , that famous Temple which Salomon built , burnt downe to the ground , whereby the Lord declared that now his presence , and protection was cleane taken away from them . In the d seuenth month Gedaliah was slaine . This Gedaliah was appointed a Gouernour ouer that remnant of people which were left in Iudea , after the greater sort of them were caried away captiues : now when he was slaine , euen all that remnant also was scattered , none remained ; which was a further declaration of the extent of Gods wrath against them . Thus God many waies manifesting his indignation against the Iewes , they had iust cause euen with fasting to humble themselues all those times : and because they felt the smart of euery one of those strokes all the time of of the captiuity , they continued ( as there was iust cause ) their times of humiliation by fasting , till the captiuity was ended : but after that Gods fauourable countenance was turned to them again , they left off those daies of fast . Now the Papists can shew no such cause of their forenamed set fasts : so as the example of the Iewes can bee no warrant to them . 2 Obiect . The same daies are obserued in our Church for fasting dayes . Answ . They are retained by vs onely as politicke and ciuill fasts , for the better preseruation of flesh , but maintained by them as religious fasts . §. 106. Of the continuance of a Fast . TO know the right and due continuance of a fast , it is needfull to put difference betwixt a fast in whole , and in part . A fast in whole is such a fast as wee haue described , wherein there is an vtter abstinence ( except in case of necessity ) from refreshing the body with any food at all . A fast in part , is when a man taketh some nourishment in the daies of his fast : and this is when there is occasion of fasting longer then a man is able to forbeare all manner of sustenance : for example a man of great vse , whose death is a very great losse , is strucken with a dangerous sicknesse , and lieth betwixt hope and feare some weeke or more : their issue being vnknowne , his friends earnestly desirous of his life , continue to fast and pray euery day , till they see what issue the Lord will giue : now because of the long continuance of such a fast , euery day they take one meale to preserue the strength of their body . The like fast may bee vsed when a City is besieged , and the inhabitants inclosed by their enemies on euery side . Now because such a fast may be long indured , and the occasion thereof may bee longer or shorter , no set time can be set for the continuance of it , but onely that it bee ordered according to the occasion that God giueth . As for the other more true and proper Fast , a Fast in whole , which was described * before , and whereof we doe now especially speake ; a whole naturall day is a fitte time for the continuance of it . Our naturall day consisteth of foure and twenty houres : Of lesse continuance a Religious Fast ( as I take it ) may not be . In the Law the day of a fast is called a Sabbath : the time of a Sabbath must therefore bee allotted vnto it : now a Sabbath containeth the seuenth part of a weeke , which is foure and twenty houres . Where Esther inioyneth a Fast of three daies , shee mentioneth the night as well as the daies , shewing thereby , that the night must bee reckoned as a part of that day wherein a Fast is obserued . In the space of foure and twenty houres onely one ordinary meale is forborne , ( the Fast beginning at the end of one meale , and when the Fast is ended , another meale being taken : ) but lesse then one meale in a Fast cannot be forborne . This therefore is the shortest time , which yet will appeare to be long enough , if a Fast be rightly and duly obserued . For the last meale which is taken before a Fast , ought to be a very moderate & spare meale ; so moderate , as so soone as it is taken , wee may without heauinesse , drowsinesse , and dulnesse , set ouselues to examination , meditation , conference , reading , prayer , and such like religious exercises in priuate , as a preparation vnto the more solemne exercises to bee performed in a Fast . Most meet it is that this preparation be in the euening , and the Fast then to beginne . From euen to euen ( saith the Law ) shall ye celebrate your Sabbath : meaning a Fast . So as immediatly after a spare supper , all seruile workes of our calling laide aside , the forenamed preparation is to beginne , and continue so long as conueniently wee can sit vp , euen longer and later then on other daies we vse to goe to bed . Then after some sleepe is taken , in the next morning rising sooner then ordinarily we vse to doe , after some renewing of our preparation , the rest of the time euen till the foure & twenty houres from the beginning of our euening preparation , be ended , is to be spent in the solemne exercises of Religion appertaining to a Fast . If a Fast be continued , as hath been before set downe , two whole dayes , it is as much as our weake nature can wel endure , without impairing the health and strength of our body . Obiect . Paul , and they which were in the ship with him , fasted foureteene dayes , and tooke nothing . Answ . They are said to fast , because being all that time in danger of their liues , much perplexed , and busied in sauing the ship , they had no leasure to take one ordinary meale : so as that was not a propper Fast , but yet an extraordinary abstinence , no more taken then was necessary to preserue life : and therefore Paul fearing lest some of them might faint , exhorted them to take some meate , adding this reason , This is for your health , as for this phrase ( They tooke nothing ) it is but an hyperbolicall speech . 2 Obiect . Esther , and the Iewes in her time fasted three dayes and three nights together . Answ . The Iewes liued vnder an hotter climate then we doe , and in that respect could endure to fast longer then wee which liue in the Northerne and colder part of the world . §. 107. Of Supplication , the most principall end of a Religious Fast . THe last point noted in the description of a Religious Fast , concerneth those duties of Religion which are the end of a Fast , and for our better fitting , whereunto a Fast is vndertaken . The most principall duty of all is supplication : whereunto as subordinate to prayer , may be added Examination , humiliation , mortification , &c. Because extraordinary prayer is the most especiall end of fasting , I haue annexed fasting as an helpe thereunto : for which I haue good warrant by the vsuall tenour of the Scripture , which ioineth Fasting and Prayer together . When the Prophets saw cause to vse extraordinary Prayer , they were wont to call vpon the people to fast . Sanctifie a Fast ( saith Ioel ) when vpon an extraordinary occasion he prescribed a forme of prayer for them to vse . In like manner saith Ezra ; I proclaimed a Fast , that we might seeke of God a right way , &c. And accordingly they obserued his direction , and ioined fasting and prayer together : for saith he , We fasted , and be sought our God , &c. So saith Nehemiah of himselfe , I fasted and prayed . And of the Church in the new Testament , it is said , when they sent forth Paul and Barnabas , they fasted and prayed : and when they ordained Elders , they Prayed and fasted . Great reason there is to adde Fasting to extraordinary Prayer : for when there is an extraordinary occasion of Prayer , extraordinary ardency and continuance in prayer must be vsed , as was * before shewed . Now fasting doth quicken our spirits , and rowse vp our dull hearts , and so both sharpen our prayers , adding life and efficacy vnto them , and also make vs able to hold out , and continue the longer in Prayer . For as fulnesse maketh a man drowsie in body , and heauy in spirit , ( so as he can neither pray ardently , nor continue long in prayer ) so fasting maketh him fresh and cheerefull both in body and spirit . Note the most ardent & long continued supplications in Scripture , and you shall find them supported by fasting . Besides , as fasting is an helpe to prayer , so it is a testification of our vehement & earnest desire of obtaining that which we pray for : for by our voluntary abstaining from ordinary foode , and other delights of our body , we shew that we preferre the thing which we pray for , before them . The other duties which were reckoned vp among the ends of a Religious Fast , as Examination , humiliation , and mortification , ( as was before noted ) subordinate vnto Prayer , and helpefull thereunto : In that fasting therefore is vsed for the better performance of them , in the vse of them it proueth to be a further helpe for prayer ; which will the better appeare , if distinctly we consider how fasting maketh vs more fit to performe these duties . §. 108. Of Examination , another end of Fasting . COncerning Examination of our selues , we cannot be ignorant , but that when any needfull extraordinary blessing is to be obtained , or any iudgement to be preuented or remoued , it is very requisite to search whether there be not any sinne in vs which may make our prayers to be reiected and not regarded . That which the Lord said of the Army of Israel in Iosuahs time , may be applied to particular persons , namely , that if they did not search , and find out , and take away the execrable , and excommunicate among them , the Lord would not be with them any more : wherefore the Prophet exhorteth first to search , and trie our wayes , and turne to the Lord ; and then to lift vp our hearts with our hands vnto God in the Heauens . Now by fasting , we both gaine more time for examination , ( euen that time which otherwise would be spent in sleeping , eating , drinking , and other like things , which in the day of a Fast are forborne ) and also make ourselues more fit thereto , in that our spirits are cheered , and our hearts rowsed vp thereby , as was noted * before . This the Saints well knew , and therefore were wont in the dayes of their Fast to enter into a serious and solemne examination of their owne , and of others sinnes . Reade the Prayer that Ezra made in the day of his Fast , and in it you may obserue how he searcheth out the sinnes of the Iewes in his time , which had prouoked the wrath of God , and setteth them in order before God. So did the Leuites in that Fast which was kept in Nehemiahs time . §. 109. Of Humiliation , a third end of Fasting . COncerning Humiliation , it is well knowne , that they which looke to preuaile by Prayer with God , must come before him with an humbled heart . To him ( saith the Lord ) will I looke that is poore , and of a contrite spirit . Now by fasting wee manifest our vnworthinesse of the least of Gods blessings , and so testifie great humiliation ; yea , the very rites of a Fast are a means to humble the soule somewhat the more . By laying aside our best apparell , by our voluntary abstinence from Gods Creatures , by forbearing some of our ordinary sleepe , and by refusing in other respects to refresh our bodies , we shew that we thinke our selues vnworthy of any outward delights , yea of the least crumme of bread , and drop of water . In old time they were wont to weare a sack-cloth in the time of a Fast , to shew that the worst cloathing was good enough : and b to lay dust vpon their heads , to shew that they thought themselues more worthy to be vnder the ground , then to tread vpon it . Againe , when we fast , because God is displeased for our sinne , and as a token of his displeasure , inflicteth some iudgement vpon vs , we doe not only manifest our great griefe for displeasing God , but also after an holy manner take vengeance of our selues , which is an especiall point of humiliation , commended in the Corinthians . §. 110. Of Mortification , a fourth end of fasting . COncerning Mortification , * It hath been before shewed , that the lusts of the flesh , and the wanton affections therof , are a great hindrance to feruent prayer : being as birdlime to the fethers of a fowle , which keepe it from mounting high . Yea it is more cleare then needs be proued , that they continually fight against the spirit , and are a meanes to quench it ; so as the spirit is kept from making requests for vs , so long as lust boyleth and domineereth in vs. Necessarie it is therefore , that in this respect the body be beaten downe , and brought into subiection . But fasting is an especiall meanes to subdue our wanton flesh , and corrupt lusts : for as pampering our bodies addeth strength to the olde man , so fasting mortifieth it , and keepeth it downe . The Apostle , where he implieth , that while man and wife giue themselues to fasting and prayer , may the better abstaine , intimateth that by fasting and prayer lust is subdued . §. 111. Of fasting now vnder the New Testament . BY that which hath hitherto beene deliuered in explication of a religious Fast , we may well conclude , that it is a warrantable , commendable and needfull exercise : Warrantable , because commended : Commendable , because the practise thereof is commended : Needfull , because of the ends * before Propounded . It is therefore an exercise carefully and conscionably to be obserued of vs. Obiect . It is no where commanded in the new Testament . Answ . 1. The Apostles and Churches practise thereof in the time of the Gospell , sheweth that the Commandements of the old Testament concerning fasting , were not as other ceremoniall ordinances , of force only for the time of the law , but of perpetuall vse so long as a Church should remaine on earth . 2 The answere which Christ gaue to the Pharisies in defence of his Disciples not fasting , in these words , The daies will come when the Bridegrome shall bee taken from them , and then shall they fast , hath the force of a precept . 3 The same occasions , and the same ends of fasting which were vnder the Law , still remaine vnder the Gospell ( what these occasions and ends are , hath bin shewed * before ) wherefore , as we make conscience of other duties , so let vs make conscience of this also . As God doth manifest his iust indignation against vs , by threatning or inflicting any iudgement , or by with-holding , or taking away any blessing , so let vs manifest our true humiliation by fasting . Fasting added to prayer , maketh it extraordinarily powerfull , as appeareth by these three euidences . 1 By the great and wonderfull things which the Saints haue obtained thereby . Annah , though the Lord had made her barren , obtained a childe . The Iewes in Iehosaphats time obtained an extraordinary victorie . And in Esthers time a memorable preseruation . Many like examples are noted in the Scripture . 2 By that respect which God hath had to the fasting of Hypocrites : as is noted in the example of Ahab . If God were moued to stay a temporall iudgement threatned against a wicked man vpon his temporary humiliation by fasting , what will he not doe vpon the true humiliation of his faithfull children by fasting ? 3 By that instance which Christ giueth of casting out such a kinde of Diuell by fasting and prayer , as by no other meanes can be cast out . If an extraordidary Diuell may be cast out by fasting and prayer , when he hath gotten possession in a man , how much more may diabolicall passions and corruptions bee cast out of a man by this meanes ? No maruell that the Diuell so much preuaileth euery where , seeing this soueraigne meanes of weakening his power is so much neglected . We in this Land haue done our selues much wrong by neglect of this duty : That which * afterwards shall be spoken of motiues to extraordinary prayer , and of our negligence therein , may in particular be applied to this helpe of prayer . §. 112. Of Vowes . THe other helps to extraordinary prayer is making of Vowes , which is both expresly commanded , ( Psalm● 76. 11. ) and also hath been by Gods children much practised . Iaakob vowed a vow to God as he was going to his vnkle Laban , ( Gen. 28. 20. 21. ) So did Annah ( 1 Sam. 1. 11 ) Dauid ( Psal . 132. 2. ) and many other Saints . * Vowing is so proper to praying that the Greek word which in the new Testament most vsually signifieth praier , seemeth to be drawen from a vow . 1 To vow in praying doth much sharpen our praiers , and make vs more eagerly call vpon God. 2 It doth manifest a very earnest desire of obtaining the thing we desire : it argueth that we are willing to doe any thing , or part with any thing to obtaine it . 3 It doth as it were set a tutor ouer vs , to call vpon vs to perform our duty , to check vs when we are slack therein , and to keepe vs within that compasse that we haue set vnto our selues . Obiect . This was a thing belonging rather to the pedagogy of the Iewes , then to the ripe age of Christians vnder the Gospell . Answ . Indeede because the Church before Christs time was but in her non-age , in comparison of that manage whereunto since Christs time it is growne , vowes were then more vsuall , then they are now . Yea at that time their voluntary vowes were parts of Gods worship , as other rites and cerimonies which were inioyned them of God were , whereunto we are not now so strictly bound . So as there is some difference betwixt the time of the Law , and of the Gospell in this respect . Yet notwithstanding are not all vowes , and the vse of them vtterly abolished : they still remaine lawfull and helpfull vnto vs. For though wee are attained to a riper age then that of the Iewes , yet are we not come to a perfect age ▪ wee are but children in regard of that measure of the age of the fulnesse of Christ , whereunto the spirits of iust and per●ect men in Heauen attaine . So as still we haue need of helps : and among other helps , this of vowes is needful , and may be profitable vnto vs. §. 113. Of the things which concur to the making of a lawfull vow . VVHerefore for our direction in vsing this helpe , wee must obserue what things concur to the making of a good and lawfull vowe : euen those foure things whereby euery thing is made good , the foure causes , which are , 1. The maker of the vow . 2. The matter of it . 3. The manner thereof . 4. The end . 1 The person who maketh a vow , must be both of vnderstanding , and also of power to make it . In vowing we haue to doe with God , who must not be dallied withall , nor mocked . They who deale with him must well conceiue what they doe ; ( wherefore Ideots , children , frensie persons , and such like , are not fit to vow ) they must also haue an ability to performe what they vow ( wherefore such as are vnder the authority and command of others may not vow , in such cases wherein their Gouernours may crosse their vow . ) 2 The thing vowed , must bee both lawfull and possible . To vow to commit a sinne ( as the Iewes vowed to kill Paul ) is a double iniquity . To vowe that which we are not able to doe ( as many who vow perpetuall continency ) is a plaine mockery . 3 In regard of the manner , a vow must be made freely and maturely . A vowe is a kinde of spirituall offering , it must therefore bee a free will offering , or else a can it not be acceptable to God. It is not meete for Parents to force their children , or any man to force another to make a vowe . A vow is also a matter of weight , it must bee made in iudgement vpon due consideration and deliberation , not rashly or vnaduisedly . b Herein did Ieptha ( though otherwise a good man ) offend . Rash vowes canse either much mischeefe , or much repentance . 4 There be two maine ends of a vow . One to preuent or redresse some sinne ( as for a man which is of a flexible disposition , and much drawne away by vaine company to vow against such and such company : or for a man that hath a light braine , and is soone made drunken with strong beere and wine , to vow against these . ) The other to hold a man close to some duty ; as to vow euery day to reade so much , or so much of the Scripture , morning and euening to pray , to sanctifie the Sabbath , &c. Obiect . Wee are bound to performe all these things , though they bee not vowed . Answ . We vow those things which wee are otherwise bound to doe , in regard of our owne dulnesse and backwardnes , that so we may by a double bond ( one of Gods law , the other of our vow ) be the more prouoked to doe them . Iaakobs vow made to God in these words : ( The Lord shall be my God : ) was a duty commanded . Gen. 28. 21. A vow being thus made , wee are bound in conscience to performe it : c Pay therefore that which thou hast vowed . It is better that thou shouldest not vow , then that thou shouldest vow and not pay it . §. 114. Of publike and priuate Fasts and vowes . AS the occasions of fasting and vowing are publike or priuate , so must they bee done publikly or priuately . Because there was a publike iudgement on the land , d Ioel the Prophet called the people to a publike fast . e So likewise Ezra caused a publike vow to to made of all the people . Annahs occasion was priuate and particular , accordingly was her f fast and g vow . A publike fast or vow must bee appointed by publike authority ( as were all the publike fasts and vowes recorded and commended in the Scripture ) and performed by all that are vnder their authority , & in their dominion who command it . When Iehosaphat proclaimed a publike fast , it is noted that they came out of all the Cities of Iudah : and when Iosiah made a publike vow and Couenant with the Lord : He caused all that were found in Iudah , and Beaiamine to stand to it . The Ministers of the word , ought to put the Magistrates in minde of these extraordinary exercises , when there is occasion ( as Ioel did ) The Magistrate ought to appoint them : and Magistrates , Ministers , People , and all obserue them : and for the better obseruing thereof , assemble together in publike places , and vse the publike Ministery of the word : for which wee haue a notable patterne of the Iewes in the time of Nehemiah : for when the people were all assembled together , with fasting to make a solemne vowe : the Leuites read in the book of the Law of the Lord their God , one fourth part of the day , and another fourth part of the day they confessed , and worshipped the Lord their God. These two fourth parts , were all the time that passed betwixt the morning and euening Sacrifice , namely from nine to three . As for priuate fasts & vowes if they be performed in a family , the Master thereof who is a King , Priest , and Prophet in his owne house , hath the ordering therof . But euery particular Christian hath liberty in secret by himselfe , to vse these extraordinary exercises as he seeth iust cause ; if at least he be not vnder the power & cōmand of another , to whom his time and seruice is due . When Magistrates are negligent in appointing those publike exercises in their seasons , priuate Christians may for their parts make some supply thereof in their families , or at least in secret by themselues . §. 115. Of Motiues to extraordinary Prayer . VVEighty motiues there be to stirre vs vp to extraordinary Prayer . 1 It sheweth that we goe along with Gods good guiding prouidence : that we obserue Gods iudgements , and are moued with them , and take notice of his blessings , and are accordingly affected : that as the iudgements of God are greater , so our supplication and humiliation more extraordinary : as his blessings more needefull and scanty , so our petitions more earnest and feruent : and as they are more excellent and plentifull , so our thankesgiuing more solemne . They who content themselues with their ordinary manner of praying , ( like mil-horses going round in their vsuall tracke ) and neuer take any occasion of extraordinary prayer , but thinke all is well , because they are not Atheists , which neuer call vpon God , plainely discouer how little they regard Gods dealing with them . If they did , as God dealt extraordinarily with them , so would they extraordinarily carry themselues towards God. 2 Extraordinary prayer is extraordinarily powerfull and effectuall , either for preuenting and remouing great iudgements , or for obtaining and recouering singular blessings , as we haue * before shewed . 3 It is an extraordinary honour done vnto God : the more we stoop vnder his iudgements , and the more highly we account his blessings and fauours , the more we glorifie God. §. 116. Of the neglect of extraordinary Prayer . Vse IF we well obserue Gods dealing with vs , and the seuerall occasions of extraordinary prayer from time to time affoorded vnto vs , wee cannot but condemne our selues for neglect of this duty , and extraordinarily humble our selues , euen because wee haue not extraordinarily prayed , as iust occasion hath oftentimes beene giuen vnto vs. How many iudgements hath God laid vpon vs yeere after yeere ? strange sicknesses , extraordinary fiers , frosts , inundations of waters , droughts when raine was needefull , tempestuous and rainy weather , when calme and faire weather would haue beene very acceptable , with the like . Among other publike iudgements , I cannot let passe that sore , heauy , grieuous stroke , whereby the life of that worthy admirable Prince was taken away , vpon the sixt of Nouember 1612. Had extraordinary prayer in time been vsed , no doubt but many of these iudgements might haue beene preuented . Would there be so many insufficient , idle , carelesse , corrupt Ministers , as are in many places ? or would the diligence and paines of many learned and faithfull Ministers be so fruitlesse as they are , if extraordinary prayer were more vsed ? What may be the reason that many marriages , offices , callings , and the like matters of moment are so vnprosperous ? that many Christians long lie vnder sore and grieuous temptations and crosses , that other iudgements are inflicted vpon their families , their children , yea , and their owne persons , and many needfull blessings denied ? Surely this duty is not vsed as it ought to be . Let it therefore more frequently and conscionably be vsed . Hitherto of the seuerall kinds of Prayer . THE THIRD PART . The time of Prayer . §. 117. Of praying alwayes . THe next branch is concerning the Time , which by the Apostle is limited with no distinct time , but indefinitely set downe vnder this generall particle Alwayes . If this circumstance be simply taken without any limitation , it implieth not only a great inconuenience , but also a plaine impossibility . For is it not inconuenient that we should attend wholly and onely on prayer ; and so neglect the Word , Sacraments , and other duties of piety ? yea , also all duties of iustice , and charity to our neighbours ? Is it possible that alwayes we should pray , and not eate , drinke , sleepe , and doe such other things as nature necessarily requireth ? Answ . If the true meaning of the Apostles phrase be obserued , no such incongruity or impossibility will follow vpon it . In the originall it is thus set downe word for word , m In euery season . The Greekes make a difference betwixt n Time , and season : and o in the Scripture they are also distinguished , Time is more generall , Season implieth that part of time which is fit for doing a thing . This phrase then being translated in euery season , implieth that as any iust occasion is offered , we must pray . Obiect . The Euangelist vseth the word which properly signifieth p Alwayes , and so doth the Apostle in laying downe the point of thanksgiuing , and another phrase of the like extent , saying , q Pray without ceasing : Answ . 1. Generall phrases must bee expounded by particular and distinct phrases . 2 Those Generals doe sometime signifie no more then very often : so are r Salomons seruants said to stand euer , or continually before him . So wee say of a Student that is much in his study , he is alwayes or continually there : so of a woman that tarrieth much at home , shee is euer in her house . But more distinctly to shew the meaning of this circumstance , 1 It is to be taken inclusiuely , including euery part of time , and excluding none , neither day nor night , whether wee are alone or in company , in the middest of businesse , or free from businesse , at what time soeuer occasion is giuen , we must pray . 2 It signifieth a daily and constant performing of this holy exercise : thus this sacrifice which vnder the Law was constantly offered vp euery day , morning and euening , is said to bee offered vp a continually , and called a continuall burnt offering . 3 It implieth that besides our ordinary and set times of prayer , we must take extraordinary occasions to call vpon God. 4 It intimateth a continuall preparation of the heart alwayes , euen euery moment readie to be lift , vp to God in prayer . As the ayre with the least blast of winde is moued , and a feather with the least motion of aire is lifted vp , so must our hearts in petition and thanksgiuing . Thus this phrase being rightly taken , affordeth no iust ground to those heretikes called * Euchitae , who would seeme to spend so much time in prayer , as they neglected all other duties : like to whom were the Heretikes called * Messalians . But it affordeth vnto vs many good instructions for prayer . §. 118. Of praying euery day . 1 CHristians ought to haue set times of prayer euery day . This is implied in the fourth Petition , where this day , is expressed , to shew that the next day wee must pray againe , and euery day say , this day . This is also prefigured by that continual burnt offering , wherof I spake * before . b Dauid exhorteth hereunto saying , Sing vnto the Lord , praise his name from day to day : and promiseth to performe as much himselfe , saying , c I will blesse thee daily , and praise thy name for euer and euer . 1 We daily stand in need of Gods blessings , both of the continuance of his old blessings , and also of bestowing new blessings . Needfull it is therefore , that euery day we should pray for them . 2 The graces of God in vs are subiect euery day to decay : now prayer is as food , whereby those graces are preserued , reuiued and increased . Daily wee take bodily food ? Daily also let vs vse this spirituall food . 3 Euery day we are subiect to assaults of our spirituall enemies , who are neuer wearied : and vnto many dangers of soule and bodie . But prayer is the most principall meanes to keepe vs safe from all . There are also like reasons for thankesgiuing alwayes , day after day . For God ladeth vs daily with his blessings : euery day , yea euery houre , both Gods former blessings are continued and renewed , and also new blessings bestowed . Is thy life , health , libertie , or any other blessing , matter of thanksgiuing this day ? Then if the same be renewed the next day , it is also matter of thanksgiuing the next day , and so day after day . Continuall matter of thanksgiuing , requireth continuall thanksgiuing . §. 119. Of the fittest times for daily prayer . Quest . HOw often a day is it meete we should pray , and at what times ? Answ . Not to speake of sudden eiaculations , which we shall touch by and by , it is meete that solemne prayers be made at least twice a day . The fittest time for which is the morning and the euening . In the morning to praise God for our rest the night before , and to craue his protection ouer vs , and his blessing vpon vs the day following . In the euening to praise him for the blessings receiued that day , and to craue his protection in the night when we sleepe . Thus shall this spirituall sacrifice of the e Calues of our lippes be answerable to that f daily outward sacrifice of lambes , vnder the Law , whereof one was to be offered in the morning , the other in the euening . This time g Dauid prescribeth saying to God , It is a good thing to declare thy louing kindnesse in the morning , and thy truth at night : yea h Dauid went further , and saith , Euening and morning , and at noone will I pray . Which times it is likely that Daniel obserued , for hee prayed i three times a day . Dauid yet further saith , k Seuen times a day doe I praise thee . But that I take to be meant of som extraordinary occasions , because his ordinary course was set downe before : or else aset number for an vncertaine , seuen times , that is , oftentimes , and so meant of sudden prayers . Against this doe they offend , who neuer pray but at Church vpon Sabbath daies , or some other solemne daies , or if euer at home , onely then when some extraordinary occasion is offered , as if they , or some of theirs be sicke , if they feare some iudgement , or want some great blessing . What hope can such haue to bee heard in their great needs , who otherwise would not call vpon God. §. 120. Of constant keeping our set times of prayer . 2 SVch set times as are appointed for daily prayer , would constantly be kept . Else we doe not in euery season alwayes without intermission pray . The Lord saith of the fore named daily sacrifice vnder the Law , l Yee shall obserue to offer vnto me in their due season mine offering , &c. implying thereby , that they should not faile nor misse of their due season and accustomed time . Feare of death could not turne Daniel from his course : he prayed ( notwithstanding the Kings contrary decree ) three times a day , as he did afore-time . This phrase , as afore-time , implieth a constant course . Great reason there is that we should be constant , for 1 There is in vs a naturall proanenesse to waxe cold and faint in prayer . Water is not more proane to be cold , nor an heauy weight to fall downward , then we to waxe dull in this heauenly exercise . Wherefore as fire must constantly be put vnder water to keep it hot , and a weight must cōstantly be wound vp to keep it from the ground , so must wee by constant prayer quicken vp our soules , and keepe them aloft . 2 The Diuel wil take great aduantage by once omitting it , and moue vs to omit it againe and againe ; and so by degrees bring vs to an vtter ●is-vse of it . Assuredly they which once omit their course of praying , shall finde the next time they come to pray , a more then vsuall dulnesse thereto : which is partly thorow Gods iust iudgement , who thus punisheth our neglect of this duty , partly thorow our naturall indisposition thereto , and partly thorow the subtilty and malice of the Diuell , who thus seeketh to diuert vs cleane from our course . §. 121. Of Canonicall houres . Quest . VVHat difference is there betwixt this constant obseruing set times , and Popish canonicall houres of prayers ? Answ . 1. Their canonicall houres are grounded on superstition , as the reasons which they themselues alledge doe shew : for they appoint seuen houres of prayer for euery day . The first before day , because Christ was then taken . The second at the first houre , because then hee was led to Pilat . The third at the third houre , because then he was mocked . The fourth at the sixt houre : because then he was crucified . The fift at the ninth houre , because then he gaue vp the Ghost . The sixt in the euening , because then hee was taken from the Crosse . The seuenth in the completory , because then he was buried . These reasons are superstitious , no good grounds . In other houres wee may finde other things done to Christ , as his bringing to Annas , to Caiphas , to Herod , his accusations , scourging , &c. and so make euery houre a canonicall houre for prayer . Wee haue better reasons , as I shewed * before . 2 They place Religion in the very obseruing of set times . We doe not so : for we set not the same continuance for all , some may hold out an houre , same halfe , some but a quarter , some longer , some shorter . Neither doe we tye all to the same houre . A strong able person that vseth to rise betimes , may pray at three or foure , or fiue of the clock in the morning , as soone as heriseth . Another that is weake , and notable to rise so soone , may when he can rise . 3 They content themselues with saying ouer so many prayers as may bee in such a set time , though their hearts goe not with one word : for their prayers being in lattin , many cannot vnderstand what they pray . We account such prayers meere lip-labour . Neither doe wee measure our prayers by a set time , but wee measure our time by our deuotion and affection in prayer . 4 They appropriate their canonicall houres to ecclesiasticall persons onely , as Priests , Munks , Nunnes , &c. Wee make our dayly times of prayer common to all Christians : because prayer is a duty belonging to all . 5 Some of their houres , namely , at mid-night , are very vnseasonable to be ordinarily and daily performed : they are neither meet for the health of mā ( that being the most seasonable time to rest in ) nor for the worshippe of God , which must needes at that time bee drousily performed . Our times are the most seasonable that may be . 6 Their houres are so many , that other necessary businesses must needs be omitted : they affoord not time enough for Ministers to study , and performe other ministeriall functions belonging to their place . Our times are such as may well bee affoorded to prayer , by those that haue the most and greatest imployments . 7 They are so superstitious on the one side in keeping their number and stinted houres , and on the other side so carelesse in the due time , that they giue tollerations to obserue all the seuen houres in one part of the day , and none in the other part . Wee affood no such tollerations . Euening prayer would not be performed in the morning , though a double taske of the Word may bee read at once . §. 122 Of neglecting times of Prayer . Vse LEt vs bee carefull and conscionable as in setting vnto our selues fit times of prayer , so also in keeping of them . Many suffer euery small occasion , the least busines , a matter of little gaine , yea , a matter of pleasure and sport to interrupt their course : They are farre from a Daniels minde . If they could truly feele and discerne the sweetnesse and comfort of prayer , they would bee otherwise minded then they are . For our parts let vs preferre it to all things , and let all things whatsoeuer giue place to it . Thus shall wee manifest our reuerend and high account of God , of his worshippe , and of his blessing . If in the morning necessary businesse bee to be performed , let vs rise so much the sooner to pray , rather lose of our sleepe then omit that exercise : so at night , if extraordinary businesse hold thee vp late , sit vp a little the longer for prayer sake . They who conscionably and constantly vse it , think not themselues safe in a morning , till they haue commended themselues by prayer to God : they are much disquieted , if by any occasion it bee omitted : some dare not eate , nor drinke in a morning till they haue prayed , nor at euen goe to bed till they haue prayed againe . A good religious minde . § 123. Of praying in all affaires . 3 VVHatsoeuer we goe about , or wheresoeuer we are , we must pray . If we goe about any religious exercise , any work of our calling , any duty of loue , any honest & lawful recreation , we must pray : when we goe to meat , to sleep , to walk abroad , to ride a iorney pray , at home , in the field , in our Inne , in prison , on the sea , in a forren country , in time of prosperity , in time of aduersity , in season , at our times appointed , out of season , at other times , night and day pray . So much implieth the Apostle b where he willeth men to pray in euery place , and these phrases , alwaies , at al times , cōtinually , without ceasing , imply as much . 1 Prayer sanctifieth euery thing , euery place , as wee shewed in the fift branch of the necessitie of prayer . 2 We cannot expect a blessing in any thing , except by prayer we craue it . * It is in vaine to rise early , aud to lye downe late without prayer . Therefore c Moses prayeth that God would establish the workes of their hands . Vse No maruell wee prosper so little in the holy and ciuill things we take in hand , and that euery where in euery thing we meete with many crosses and vexations . The means of making things prosper , and of preuenting crosses is rarely vsed . No maruell also that God oft with-holdeth many good things from vs ; due praise is not giuen for such good things as he giueth . §. 124. Of continuall Eiaculations . 4 OVr hearts ought euery moment to be ready , and prepared to be lift vp to God : euen when we haue not opportunity of time and place to vtter any prayer with our mouthes , in heart we must pray , as * Moses and Nehemiah . This is that mentall and sudden prayer whereof I spake before . Concerning this kind , if any shall aske ( as Peter in another case did ) how oft shall I pray in a day ; seuen times , as Dauid did ? I answer ( as Christ did to Peter ) I say not to thee vnto seuen times , but vnto seuentie times seuen times : euen euery moment , as the least occasion is offered , and so often as the Spirit of God moueth . If we obserue our selues or others to stand in need of any blessing , instantly let our hearts be lift vp to God : when any of Gods blessings come to our minde by the relation of others , by our owne cogitation , by any present fruition , or by any other meanes , presently ( in heart at least ) blesse God : learne of the little birds , which lift vp their bils to heauen , so oft as they take a little water into them . §. 125. Of giuing thankes alwayes . VVEE haue an excellent patterne hereof in that man that was a A man after Gods owne heart , that b sweet Singer of Israel : as he was very frequent vpon all occasions in making petition to God , so also in thanksgiuing : many Psalmes he beginneth and endeth with praise : yea euery verse of c some Psalmes beginneth with an exhortation hereunto : and euery verse of d other Psalmes end with a thankfull acknowledgement of Gods mercie : e Diuers verses in many Psalmes both beginne and end with praising God. There is nothing which that booke of Psalmes more tumbleth vp and downe ( repeating it very often againe , and againe ) then this clause , Praise yee the Lord : yea his Psalmes of humiliation , which hee beginneth with sobs and teares , hee endeth with praise . A worthy patterne to follow : the more frequent we are in thanksgiuing ; the more doe we resemble the triumphant Church in heauen , f which cease not day nor night , saying , Holy , Holy , Holy , Lord God Almightie . g In the booke of Reuelation , it is oft noted that the heauenly Spirits , so soone as any occasion was offered , presently fell on their faces and gaue glory to God. h They doe after an holy manner rebound vp and downe this word , Hallelu-Iah , one from another . Thus doe they alwayes giue thankes . It well beseemeth them : how can it then but well beseeme vs ? wee must endeauor to be like them : onely heere lieth a difference betwixt them and vs , that all teares are wiped away from their eyes , so as they haue not such matter of supplication as we haue : we must mixe petition and thanksgiuing together : so giue thankes alwayes , as wee make supplication alwayes : for to both these parts of prayer is this extent to be applied : one must not exclude another : neither must either of them exclude any other duetie . THE FOVRTH PART . The Ground of Prayer . §. 126. Of the meaning of this phrase in the Spirit . THe third general branch concerning praier , is the ground from whence it ariseth , and that is the Spirit . Pray in the Spirit , saith the Apostle . Some heere vnderstand the spirit of man , which is the soule and heart of a man : and so is this phrase vsed , d where the Apostle saith , I will pray with the Spirit , or in the Spirit . Others vnderstand the Spirit of God , which is the holy Ghost : and so is this phrase vsed , f where the Apostle Iude saith , Pray in the holy Ghost , g and where Saint Paul saith , The Spirit maketh request for vs. I take it , that they which exclude either of these , come short of the Apostles meaning : for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man , sure I am that both may stand together , yea that both do alwaies concurre together and cannot be seuered : for without the holy Spirit of God , man cannot pray in his spirit and heart : and whensoeuer the Spirit of God helpeth vs to pray , hee stirreth vp our spirits and hearts to pray . The spirit of man is that especiall place where the Spirit of God hath his residencie . This clause then affordeth vnto vs these two instructions . 1 True prayer is a worke of the holy Spirit of God , and commeth from his motion . 2 Prayer framed by the Spirit of God , floweth out of the very spirit and heart of a man. §. 127. Of the worke of the Spirit in prayer . FOr the first , note what the Prophet saith in Gods name to Ierusalem , h I will powre vpon them the spirit of supplications . He calleth the gifts of prayer the spirit of supplications , because it is Gods Spirit which worketh in vs this gift , and inableth vs to call vpon God : in a like respect , Saint Paul vseth this phrase , i The Spirit of faith . More plainely is this point proued , by that phrase which Saint Iude vseth , k Praying in the holy Ghost : but most euidently by a Saint Paul , who layeth it downe , first affirmatiuely , saying , The Spirit helpeth our infirmities , and maketh intercession for vs : then negatiuely , saying , Wee know not what to pray , &c. What may the Apostle meane by this phrase , The Spirit it selfe maketh intercession ? Doth the holy Ghost truely and properly pray for vs , as Christ our High Priest and Mediator , or as one of vs for another ? Noe verily : for then should the holy Ghost bee our Mediator ( which was one of Arrius his heresies ) an office which is neuer attributed to him , but appropriated to Christ : b For there is one God , and one Mediator betwixt God and man , the man Christ Iesus Besides , then also should God make request to God ; for the holy Ghost is God , but not man also , as Christ was . The meaning then of the Apostle must needs bee this , that the Spirit of God stirreth vs vp to pray , quickning , and putting life into our dead and dull spirits , yea inwardly , as it were , suggesteth vnto vs , and infuseth into vs such desires , such sighes & grones , yea and such words , as are acceptable to God , which for the truth and sincer●●●e of them , for the vehemencie and ardencie of them , for the power and efficacie of them are c vnutterable : they pierce thorow the very heauens , and enter vnto the glorious Throne of Gods grace , and there make a loud crie in the eares of the Almightie . Therefore d in the next verse the Apostle addeth , he that searcheth the hearts ( that is , God the searcher of all hearts ) knoweth what is the minde of the Spirit ( that is , what desires , what sighes and groanes , what prayers proceed from the work of his Spirit , being stirred vp thereby in our spirits ) for Gods Spirit informeth , and instructeth our spirits to make prayers to God , according to the will of God , which otherwise were most impossible for vs to doe : we neither could tell what to aske , nor how to aske . Thus plainely and clearely we see , that true prayer commeth from the motion and worke of Gods Spirit : which may yet further be confirmed by comparing , Gal. 4. 6. with Rom. 8. 15. in that it is said , the Spirit in our hearts crieth Abba Father : in this , by the Spirit we crie Abba Father . The reasons why thus the Spirit prayeth , yea why it is needfull that the Spirit should pray , and so we pray in the Spirit , are these . 1 In regard of our naturall estate , we haue no abilitie at all to pray : a dead man can as wel craue help of another man , as a naturall man in faith craue succour of God. e Wee are not sufficient of our selues , to thinke any thing as of our selues . Can we then be sufficient of our selues to pray aright ? 2 In our regenerate estate wee are no longer able to doe any good thing , then the Spirit helpeth and assisteth vs. Though once we be inabled by the Spirit to pray aright , vet if the Spirit leaue vs and continue not in vs his powerfull worke , all our abilitie is gone ( as a wheele which is turned about with an hand , if the hand be taken away , the wheele will soone stand still ) it is needfull that vnto the first grace , following grace be added : for man after he is regenerate , still needeth the present , effectuall , continual worke of Gods holy Spirit . It is therefore said , f He that hath begunne a good worke in you , will performe it vntill the day of Iesus Christ . 3 Though we knew how to pray , yet would not our prayer be acceptable to God , except it came from his Spirit : g it is attributed as a proper worke to the Spirit , that he maketh intercession according to the will of God ( that is , so as is pleasing and acceptable to God ) for as God knoweth the meaning of the Spirit , so the Spirit knoweth the will of God. 1 Heere note how the whole Trinitie hath a worke in this holy exercise of prayer . h The holy Ghost frameth our requests . i The Son offereth them vp vnto his Father . k The Father accepteth them thus framed , and offered vp . 2 Note the reason , why the prayers of the Saints are so acceptable , and auaileable , why they pierce thorow the clouds , and haue accesse to Gods throne : they are the groanes of Gods Spirit : not that the Spirit groaneth , but that our spirits are made to groane by Gods Spirit . 3 Note what an admirable gift , the gift of prayer is , a singular gift , peculiar and proper to the Saints , who haue the Spirit of God : if l no man can say that Iesus is the Lord , but by the holy Ghost , surely no man can call vpon God , as his Father , but by the Spirit of God. m We haue therefore receiued the Spirit of adoption , whereby we crie Abba Father . 4 Note how we may know whether Gods Spirit bee in vs , and whether we be Gods sonnes or no : euen by the Spirit of prayer : I meane not an outward formall vttering of words , but true prayer comming from the heart . §. 128. Of the meanes to pray aright in the Spirit . THey who desire to pray aright , so as their prayer should be acceptable to God , must , 1 Labour for Gods sanctifying spirit , which is gotten by the ministery of the word , as was set foorth by n those extraordinary gifts which God bestowed on Christians while they were hearing the word preached : & as o Saint Paul with great emphasis affirmeth , saying , receiued ye the the spirit by the workes of the law , or by hearing of faith ? that is , assuredly by hearing the Gospell ( which is the word of faith ) preached ye receiued the spirit : in which respect the preaching of the Gospell is called , p the ministration of the spirit . 2 Hauing the spirit we must goe along with him , and follow his good motions : powring forth those desires which he suggesteth vnto vs : q the fire which God would continually to burne vpon his Altar , came out from the Lord. If sacrifices were offered vp with any other fire , that fire was counted r strange , and the sacrifices no whit acceptable , but abominable to the Lord : the heauenly fire whereby our spirituall sacrifices of praier must be offered vp , is that holy spirit which commeth out from God : he carrieth the very image of God : we must therefore s giue vnto God that which is Gods. 3 We must take heede we t grieue not the holy spirit of God : which is done by u quenching the goog motions thereof thorow our carelesnesse , or by * resisting the spirit , thorow our rebellion : hence is it that many of the Saints are so dull , and vntoward to this exercise : by their security and carnality they haue grieued Gods spirit , and he hath withdrawne his helpe and assistance . Many hearing that the spirit maketh request for vs , wil be ready wholly to giue ouer this duty vnto the worke of the spirit , and so neuer rowse vp themselues , but say , when the spirit please it will make request for me . These grieue the spirit , because they stirre not vp the gift thereof . §. 129. Of prayer comming from the spirit of a Man. 2 FOr the second doctrine , that Prayer framed by the Spirit of God , floweth out of the very spirit and heart of a man ; it is also cleare by x the forenamed place , The spirit maketh intercession with groanes , &c. Now groanes proceede from the heart , and spirit , not from the tongue and lips : but more expresly y the Apostle saith , that the spirit which crieth Abba Father , is sent into our hearts . Hence it is that they which pray in the spirit , are said z to powre out their soule and their heart to God. The Virgin Mary ( who without all question praised God in the spirit ) saith , * My soule magnifieth the Lord , my spirit reioyceth in God. 1 The heart of man is , as it were , Gods chaire of state , whereunto no creature can come : it is proper to God alone ; it is his Pallace wherein he most delighteth : wherefore Gods Spirit maketh his aboade there , and stirreth that vp to pray . 2 The heart is a fountaine whence commeth euery thing , good or euill : wherefore the Spirit doth especially purifie and sanctifie it . Yea , the heart is as a Queene , shee hath a command of all the powers of the soule , and parts of the body ; and therefore the Spirit giueth this gift of prayer to her . §. 130. Of discerning when we pray in the Spirit . Vse 1 HEreby may we iudge whether the Spirit of God be in vs , and moue vs to pray or no. If our prayer come but from the teeth , though it be neuer so well framed in regard of the forme of words , and though our gesture be neuer so seemely , sauouring of much reuerence and humility , yet all is nothing : the Spirit of God hath no part in this worke , if thy spirit pray not . Herein lieth a maine difference betwixt the manner of perswading God and man. Man may be moued with faire speeches , inticing words , eloquent phrases , ( a as the people of Tyrus and Sidon with Herods eloquent Oration ) but all the eloquence in the World is no more to God then the lowing of an Oxe , or the howling of a dogge , if it come not from the spirit . Hearty and vpright prayer is the best rhetoricke to moue God withall . Vse 2 What matter of humiliation is ministred vnto most , euen of them that are accounted the best ? how often doe such as heare others pray , fall downe on their knees , and so seeme to pray , and yet know not what hath beene prayed ? Their thoughts haue beene vpon other matters . Some manifest as much in that , when the prayer is ended , they testifie no assent thereunto by saying , Amen . Yea , how often doe they who vtter the prayer ( Ministers in the Church , other persons in other places ) tumble ouer words with their mouthes , when their hearts are wandring , so as little assent of spirit , if any at all hath been giuen to their owne words ? Can such sacrifices be acceptable to God ? let vs be humbled for that which is past ; and be more watchfull ouer our hearts for the time to come . THE FIFTH PART . The helpe of Prayer . §. 131. Of watching vnto Prayer . THE fourth generall branch , is concerning the helpe of Prayer , Which is watchfulnesse , noted in this clause , Watch thereunto . ] The originall word according to the proper notation of it , signifieth to awake and abstaine from sleepe : it is properly attributed to the body , metaphorically and by way of resemblance vnto the soule . Sleepe of the body , is such a binding of outward sences , as they can not exercise their seuerall functions : as the eye cannot see , the eare cannot heare , and so in the rest : Watchfulnesse is contrary hereunto , a keeping of the sences free and loose , so as readily they are able to performe their functions . Thus by way of resemblance , when the soule is so possessed and ouercome with security and spirituall sencelesnesse , as it cannot performe the duties of holinesse and righteousnesse , it is said to be asleepe : when it rowseth vp it selfe , and casteth away security , it is said to watch ; in this sence saith the Apostle , c Let vs not sleepe as doe other , but watch . Most restraine this watching vnto prayer , to the inward spirituall watchfulnesse of the soule : which I will not denie to be here especially meant . But yet I cannot thinke that the watchfulnesse of the body is excluded : for if the body be drowsie , the mind cannot be watchfull . The Apostle by this clause would rowse vp both body & soule vnto prayer . The watchfulnesse of the body alone is nothing : It is the spirit , the vprightnesse , ardency , and cheerefulnesse of it , which maketh prayer to be acceptable to God , as we heard before . §. 131. Of Popish Night vigils . RIght watching vnto Prayer , is to be noted against the Night-vigils of Papists , who place an extraordinary great point of Religion and deuotion in the obseruing of them . Vsually they make three vigils , one at the closing vp of the day , and beginning of the night . Another at mid-night . The third at the closing vp of the night , and beginning of the day . In some places they haue more vigils , as some are more superstitious then others . These vigils they ground on this and other like places , where we are commanded to watch vnto Prayer ; as if they who waked to mumble ouer and ouer a few set prayers , whilst others slept , obserued this precept . For in the outward babbling of a few prayers , standeth the greatest part of their Religion . I wot well those night prayers are oft performed so drowsily , and sleepily , that it were better they were fast asleepe in their beds , then betwixt sleeping and waking so to mocke God. Obiect . d Dauid saith , that at mid-night he would rise to giue thankes vnto God. Answ . He did not make it a law euery mid-night to rise , but occasion being offered , hee would euen then rise . And so ought euery Christian to doe : for this is comprised vnder that particle Alwayes , or in euery season . Thus e Paul and Silas being in prison , Prayed at midnight , and f Paul afterward preached vntill mid-night : Yet did they not ordinarily vse this , nor appoint it a Law vnto themselues , or others . Extraordinary actions are not to be enioyned as ordinary things : then should wee spend euery day in fasting . I might further shew many differences betwixt Dauid , paul , Silas , their praying at midnight , & papists praiers , but of this I spake * before in the point of Canonicall houres , §. 132. Of superstitious watching for Christs comming . 2 RIght watching vnto prayer is to be noted against a superstitious practise of many , whom I haue knowne to vse to sit vp all night at certaine times of the yeere , keeping themselues awake with talking one with another , playing on instruments , singing and the like , vpon a conceit that Christ will come in iudgement on some of those nights of the yeere , and they would not then be found asleepe , but awake , because Christ said , g Wake for you know not what houre your Master will come . These erre many waies . 1 In that they prescribe certaine set times for Christs comming , h Whereas no man knoweth it . 2 In that they conceit hee shall come in the night , which is vncertaine , for he may come as well in the day time for ough any man knoweth . Indeed Christ speaking of his comming to iudgement , saith , i in that night : but this word Night is taken senecdochically for day or night , a part for the whole : k a little before he calleth it the day , when the sonne of man shall be reuealed , and implyeth , that when he commeth , men shall be eating , drinking , buying , selling , planting , building , which are works of the day time . Yet I will not deny but that he may come in the night time . 3 In that they imagine that they which are asleepe when Christ commeth , cannot be well prepared to meet him . Whereas in truth a man that hath repented him of his sinnes , and with faithful prayer commendeth himselfe to God , and so goeth to sleep , is as fit in his sleepe to be awaked and taken vp to iudgement , as if he were in the act of prayer . 4 In that they interpret that precept of Christ , a wake , of bodily waking : and watching here in this text of bodily watching . But waking and watching in these and such like places , imply not onely a keeping of the eyes , but of the heart also awake & attentiue vpon that which is done . §. 133 Of watching both in body and in Spirit . TO let all these & other like erronious conceits passe , & to returne to our matter . As outward watchfulnesse of the body is nothing acceptable to God , vnlesse the soule also be watchfull , so the soule cannot possibly bee watchfull , vnlesse it haue the helpe of the bodies watchfulnesse : for the parts of the body are those * instruments whereby the powers of the soule are exercised . Wherefore both must bee ioyned together , as easily may bee gathered out of Christs charge to his Disciples , b Watch and pray . That hee speaketh of bodily watchfulnesse is cleare , for he found them asleepe , and therefore said , Watch. As cleare also it is that he speaketh of spirituall watchfulnesse because he inferreth this clause , that yee enter not into temptation : it is not bodily watchfnlnesse alone that can keepe vs from temptation . Yet further this metaphor of watching hath a large extent : for it is a military word , and the Apostle still holdeth on like a wise Captaine to instruct Christian souldiers what to doe . In time of warre there are certaine appointed continually to watch in some sconce , watch-towre , or other like eminent place , where they must rowse vp themselues throughly that they sleepe not , and not onely remaine awake , but prie and view vp and downe euery where and discry what may be hurtfull or helpfull to the army . So as watching vnto prayer implyeth a diligent obseruing of all such things as may help vs or hinder vs therein . In this sence the Apostle saith of Ministers , that they c watch for the soules of their people , that is , carefully obserue what may make to the good , or what tend to the hurt of their soules . I might out of the full meaning of this metaphor collect many particular duties , and distinctly handle them all , but for breuity sake I will drawe all to one doctrine , which is this , For the better performance of prayer , both body and spirit of him who prayeth , is to be rowsed vp , and kept from inward and outward drousinesse , and due obseruance is to bee made of all things helpfull or hurtfull thereunto . To this purpose tend those many exhortations which by Christ & his Diciples are made to watch . When Christ warned his Diciples of his last d comming , and e when he was in his agony he bid them watch So f Paul , so g Peter . To this purpose also tendeth that patheticall speech of Dauid , h Awake my glory , awake Viol and Harpe , I will awake early . §. 134 Of the causes of drowsinesse . BOth body & spirit are carefully to be rowsed vp , because of our naturall pronenes to drowsines , and heauinesse in body & spirit , two causes there be which cause bodily slumbering . First debility and weaknesse of senses , whence it is that young children and old folkes , are more proane to slumbering then lusty strong persons . Secondly , abundance of vapours which stupifie the senses : for fulnesse of meat and drinke , whence those vapors arise , make men sluggish and sleepy . Answerable there be two causes which procure spirituall sleepinesse and slumbring . 1 Weakenesse of the flesh ( as Christ implieth when he checketh his Disciples for their sluggishnesse , saying , i The flesh is weake : ) whereby it commeth to passe that by nature we are exceeding drowsie & dull , as to all good and godly exercises , so especially to Prayer , which is the best of all . I neede not further proue this then by appealing to the conscience of euery one that vse this holy exercise . Many are loath to goe about it : many when they are at it , fall fast asleepe , as k Eutichus . I haue heard this direction prescribed , when one cannot sleepe ; Say thy prayers , and thou shalt sleepe : it is commonly the direction of prophane persons , spoken of sluggish prayers , ( for if a man pray in the spirit with that earnestnesse which hee ought , it will rather keepe him the longer from sleepe ) but yet it sheweth that men are commonly dull and drowsie in Prayer . Our spirituall sluggishnesse maketh our hearts heauy , and our eyes sleepy : Againe , our bodily sluggishnesse maketh our spirits more dull . 2 Abundance of bye , wandring , vaine , earthly , wicked thoughts , cares , lusts , and such other things , which like vapours arise in our soules , and which the Diuell also is very busie to cast into our hearts in time of prayer . These adde much vnto our naturall dulnesse and drowsinesse ; so as in these two respects there is great neede of watchfulnesse . §. 135. Of going drowsily to Prayer . LIttle doe they consider the neede thereof , who going to prayer , are so farre from rowsing vp their spirits and bodies , that they doe , as it may seeme , purposely set themselues to sleepe : some compose themselues to such gestures as make them sleepe , they hang downe their heads , and leane them vpon their armes or hands : they sit vpon seates , or vpon the ground , they close their eyes , &c : Some neuer pray till they goe to bed , and so sleepe preuenteth them : some againe come immediatly from their pots and platters , or from their worldly affaires and businesses , and presently goe to prayers , without any premeditation or cogitation of what businesse they haue in hand . With what deuotion can such prayers be performed ? Is this to watch vnto prayer ? The truth is , that such doe but mocke God. §. 136. Directions for Watchfulnesse . Vse 2 FOr auoiding of this and such like aberrations , and for a better performance of this duty of watchfulnesse , obserue these few directions following . In regard of the body , first choose such times as are freest from drowsinesse ; these are mornings : for our bodies hauing rested all the night , and by rest being refreshed , are the more free , ready , and cheerefull to prayer . Schollers find it the fittest times for their studies : and so may Christians , if they obserue a difference of times , find it fittest for their prayer . If for prayer sake we rise the sooner , we watch vnto Prayer . 2 Considering that it is so needefull that we pray at euening , which is a drowsie time , rowse vp thy selfe before prayer ; goe not to it halfe sleeping , halfe waking . Learne of the watchfull Bird , the Cocke , who when he is about to crow , especially in the night time , flappeth hi● wings , and so beateth hi● body , and rowseth vp himself● to crow . Doe thou something to driue away drowsinesse stirre thy body , walke , meditate , sing a Psalme befor● prayer at euening . Vse such gest●res as wi●l keepe thee from drowsinesse , kneele vpright , or to helpe thy weakenesse , stand . Hasten to prayer , goe not to it too late . Who doe these things for prayers sake , Watch vnto Prayer . 3 Moderate thine appetite , and vse a temperate diet , if after meate thou art to pray : sobriety is often ioined to watchfulnesse , as an especiall helpe thereof . a Christ hauing giuen a warning to take heede of surfetting , drunkennesse , and cares of this World , inferreth this exhortation , Watch and pray : otherwise we cannot well watch & pray . Wherefore saith Saint Paul ; b Let vs watch and be sober . And Saint Peter , c Be sober and watching in prayer . Who eate for prayer sake somewhat the more sparingly , doe watch vnto prayer . In regard of the soule , 1 Take heed it be not too much distracted with worldly thoughts , d Cares of this World choake the Word , much more will they choake the spirit of Prayer . Hee that remembring the time of prayer , disburdeneth his soule hereof , Watcheth vnto prayer . 2 Most especially be watchfull against sinne , which ( as * hath beene shewed before ) like birdlime wil so cling the feathers of the soule , that it cannot flie vp to Heauen . Nothing more dulleth the heart of man then sinne . He that yeeldeth thereto can hardly recouer himselfe , and reuiue his spirit againe in a long time . e It was three quarters of a yeere before Dauid was throughly recouered after his great fall ; for his child was borne before , and an extraordinary meanes was vsed to recouer him , the Prophet Nathan was sent vnto him . It was an admirable and extraordinary thing that Peter was so soone recouered . Sinnes doe grieue the spirit , and quench his good gift in vs : the Spirit being grieued and prouoked to withdraw his presence , will not returne againe with a wet finger . Especially be watchfull against such sinnes as by nature thou art most proane vnto : for in them especially will Satan most attempt thee when thou art going to prayer . If thou beest giuen to lust , make a couenant with thine eye not to cast it vpon a strange woman : auoide wanton company , garish attire , fulnesse of bread , and whatsoeuer may prouoke lust : so in anger , voluptuousnesse , couetousnesse , &c. This is an excellent point of wisdome , and argueth great watchfulnesse vnto prayer , if for prayer sake it be done . 3 Take notice of Gods mercies and iudgements , of his blessings bestowed on thee , and of thy wants , of the estate of others , and of other points concerning the matter of prayer . Reade also some part of Gods Word before Prayer : Thus shalt thou come furnished to Prayer . This is also to watch vnto Prayer . Many complaine of their vntoward performance of this heauenly duty , but obserue not the reason thereof , which is this , They watch not vnto Prayer . THE SIXTH PART . The meanes of preuailing by Prayer . §. 137. Of Perseuerance . IN the last place is added an especiall meanes of obtaining our desire by Prayer , which is Perseuerance . Pray ( saith the Apostle ) watching thereunto with all perseuerance . Perseuerance is an holding out to doe a thing till it be accomplished . The vniuersall particle All , addeth emphasis therevnto , and sheweth that it must be a patient , constant , vnwearied , continued holding out . * The originall word is by the learned of that tongue attributed to hunting dogges , which will not cease following the game till they haue got it . A fit resemblance , if the rule of a similitude be obserued , which is to hold close to the point in hand . To perseuere then in prayer is , with long patience to continue constantly in calling vpon God , and not waxe weary , or giue ouer till he heare vs. This is manifested two waies , 1 By often praying for one & the same thing . As f Paul prayed thrice against a temptation , that is oftentimes . 2 By a long holding out at one time , g as Iaakob wrestled a whole night with the Angell , and would not let him goe till he had blessed him . §. 138. Of the things which we are to aske with all perseuerance . Quest . 1. HOw oft or how long must we perseuere in prayer , before we giue ouer ? Answ . Noe certaine and stint time can bee limitted . Some things are continually to bee prayed for as long as we liue , namely those things which wee stand in neede of all the daies of our life , whether they respect soule or body , and those things which shall not bee accomplished so long as wee liue ; as a ioyfull resurrection and eternall saluation . These are to bee prayed for in our ordinary prayers continually . Other things for which especially perseuerance in prayer is needfull , require a more particular and present answere of God , as a temptation , sicknesse , or any distresse which hangeth ouer our heads , or lieth vpon vs , or such blessings as we stand in present neede of : these are to be prayed for till wee obtaine our desire , as Iaakob would not let the Angell goe till he had blessed him : or till wee haue some better thing in liew thereof , as Paul prayed against the temptation , till he had grace sufficient giuen to him against it , or till there be no hope of obtaining our desire ; that is , till God doth euidently declare that it is his wil not to grant it , as Dauid continued to pray for his childe while it liued , but when it was departed , he ceased to pray for him , saying , The childe being now dead , wherefore should I now fast , can I bring him againe any more ? §. 139. Of the difference betwixt praying alwayes , and with all perseuerance . Quest . 2. VVAs not thus much implied vnder the fore-named circumstance of time , alwayes , or in euery season . Answ . Seeing the Apostle doth heere set downe the Doctrine of Prayer so distinctly and succinctly , we may not imagine that hee would twice set downe in one and the same verse , one and the same thing , and that in two differing phrases . There is certainly a difference betwixt these two branches , which I take to be especially in these two respects . 1 That is more generall , hauing respect to the whole course of a Christians life , that he haue his set times : constantly obserue them , and be euer ready on all occasions to pray . This is more particular , hauing respect to some especiall occasions , that in crauing them we should bee instant and vrgent . 2 That respecteth the dutie and worke of prayer , that we be constant in performing it . This the issue and euent of prayer , or the blessing which floweth from it : for it is the effect and issue of our prayer that maketh vs more or lesse importunate : Longer or shorter to continue in prayer . If it be long before we receiue that which we desire , the longer we perseuere and continue in prayer . §. 140. Of the difference betwixt perseuering and much babling in prayer . Quest . 3. VVHat difference is there betwixt these many , and long prayers implied vnder perseuerance , and m those vaine repetitions , much babling and n long prayers condemned by Christ in the Scribes and Pharisies . Answ . Very much and great : euen as great as betwixt white and blacke , light and darknesse , sincerity and hypocrisie . 1 These many and long prayers heere intimated , are proportioned according to Gods particular dealing with vs : if it be long before he grant our request , wee goe the oftner vnto him , and we hold out the longer in prayer . Those vaine repetitions and babblings are stinted by set and certaine periods of time appointed before hand , without any respect of Gods dealing . 2 These come from the vehemencie of desire , and ardencie of affection . Those onely from the tongue and lips . The Papists are like to Pharisies in both these . For first they measure the number and continuance of their prayers by their set times : for which purpose they haue both set formes of prayer , and also chaines of Beades to put them in minde when their stint is ended ; yea they set downe so great a number of repetitions , as cannot bee freed from vaine repetitions . This name Iesu is aboue fiue hundred times set downe to be repeated at one time in their Iesu Psalter . Againe , their prayers being in Latine ( as I haue shewed before ) which tongue all that say their prayers vnderstand not , they cannot come from the heart , but onely from the tongue . §. 141. Of holding out in prayer . THus hauing cleared the meaning of this clause , obserue the instruction hence arising , which is this , Who desire to reape the fruite of their prayer , must both oft renue their prayer , and also hold on without fainting till it be heard . a In the word heere vsed is this dutie oft vrged : but most elegantly and emphatically doth the b Prophet set it foorth in his owne example , saying , For Sions sake I will not hold my tongue , and for Ierusalems sake I will not rest , vntill the righteousnesse thereof breake foorth as the light , &c. Againe , hee saith of other Watchmen , All the day and all the night continually they shall not cease . Further , by way of exhortation , he addeth , Yee that make mention of the Lord , keepe not silence , and giue him no rest till hee establish , and till hee make Ierusalem a praise in the earth . Christ doth also excellently set it forth by two parables , c one of a Friend , d the other of a poore Widdow . The Friend was so importunate , as he was impudent againe : for so much the notation of the * originall word implieth . The Widdow by her importunitie so troubled the Iudge , as he feared he should be wearie with her oft comming . Marke how impudent beggers will bee , they will receiue no nay : nor many who petition to the King , Councell , Lord Chancellor , Iudges , and the like , and by their impudencie oft obtaine their suits . Impudency , taken in the best sence , as Christ vseth the word , is such an holy , constant importunity , as will take no denial . This we may vse to God , and if we vse it , we shal assuredly preuaile : for note what Christ saith , e Shall not God auenge his owne elect which cry day and night vnto him , though he beare long with them ? Particular examples of oft praying for one thing , and long holding out in prayer , * were laid downe in the point of extraordinary prayer . §. 142. Of the reasons of Perseuerance . THe ground of this Perseuerance is Gods wise disposing prouidence , who oft setteth a long date to the accomplishment of his promises , till which time come , he seemeth not to heare vs , and yet expecteth that wee should solicite and ply him with our prayers , not because he needeth soliciters , and remembrancers , but for iust and weightie reasons , 1 The sacrifice of prayer is a sweete and delight some sacrifice to God. f The Apostle speaking of the calues or fruits of our lippes , which are prayers and praises , saith , with such sacrifices God is pleased . g In this respect prayer is called Incense : God is delighted with the prayers of his Saints , as men with the sauour of sweete incense . Hee loueth to heare them oft praying , and long to continue , prouided that the prayer come from an honest heart and true desire . 2 God thus trieth the faith and patience of his Saints , whether they can and wil continue to depend vpon him . Who cease to pray , cease to waite : they withdraw themselues from God , h Gods soule will haue no pleasure in them . ( Heb. 10 38. ) 3 By Perseuerance prayers waxe more earnest and feruent . Christ often praying , prayed the i more feruently . Prayer is like to fire , which if it finde fit matter , the longer it burnes , the hotter it burnes . But God loueth not key cold prayers : they are as irkesome to him as luke-warme water to a mans stomack . k God will spue them out . 4 God thus moueth his children to search their hearts , to see if they can finde any cause in them why God heareth them not . This was a meanes whereby l Achans sin came to be found out : yea m by Gods denying once and twice to heare the Israelites , they were brought to repentance . 5 God doth thus commend his blessings so much the more vnto vs. For good things much desired , oft craued , long expected , are more welcome when they are obtained , and wee mooued to bee more thankefull for them . Things soone obtained are little regarded . §. 143. Of the damage of not perseuering , and aduantage of perseuering . VVHat a vaine conceit is it to think , that it is in vaine long or oft to call vpon God , if at first hee heare not . Such was the conceit of him who said , n Behold this euill commeth of the Lord : should I attend on the Lord any longer ? This conceit cannot be free from pride and arrogancie ; yea it is a disdainfull and presumptuous conceit . Yet by nature wee are all too proane vnto it : for wee are ready to prescribe a time vnto God , and to say , So long will I continue to depend vpon him , and pray vnto him ; if by that time he heare not , he will neuer heare . This is the cause that oft we faile of the fruits of our prayers , and fall into many temptations , giuing our spirituall enemies great aduantage against vs. For our parts , let vs learne how to carry our selues when God seemeth to reiect our praiers , euen o as the woman of Canaan , when Christ at first would not seeme to heare , and after told her plainely he was not sent to her , and the third time compared her vnto a whelpe , yet shee continued praying : and what was the issue ? her faith was commended , her request was granted . Neuer any that perseuered lost their labour . As for them who haue lyen long vnder a crosse , let them not thinke their prayers are not regarded , or themselues not respected , because at first they were not heard : we heere see that God expecteth perseuerance . THE SEVENTH PART . The persons for whom Prayer is to be made . Ephes . 6. 19. 20. And for me , that vtterance may bee giuen vnto me , that I may open my mouth boldly to make knowne the mystery of the Gospell : For which I am an Embassador in bonds , that therein I may speake boldly as I ought to speake . §. 144. Of desiring the helpe of others prayers . FRom his direction vnto prayer , the Apostle proceedeth vnto an especiall request , that they whom hee had instructed , and incited to pray for others , would in particular pray for him : whence obserue , that As Christians ought to pray for others , so to desire the mutuall prayers of others for themselues . Seldome did Saint Paul write to any , of whom he requested not their prayers , whether they were whole Churches , as in this and many other Epistles , or particular persons ; as a Philemon . This hath been the ancient practise of Gods children : b Hezekiah desired the prayers of Isaiah , c Hester of the Iewes , d Daniel of his three companions : f God intimated thus much vnto Abimelech , that it would be good for him to craue the prayers of Abram , and g vnto Eliphaz , Bildad and Zophar , that it would bee good for them to seeke the prayers of Iob. Did not Saint Iames exhort hereunto , when he saith , h Is any sicke among you ? Let him call for the Elders of the Church , and let them pray for him . §. 145. Of motiues to desire others prayers . THe motiues which were alledged to inforce the dutie of prayer in generall , might fitly bee heere againe applied , for prayer being a dutie whereby God is much honored , and a thing very powerfull with God , and profitable to those for whom it is made , we ought to take all occasions to stirre vp others thereunto . But there are many more particular reasons to vrge this doctrine : for by desiring the prayers of others , 1 Wee testifie our great desire of Gods blessing , and therupon we think it not enough to pray for it our selues but also seeke the helpe of others prayers to obtaine it . 2 Wee shew that we acknowledge a communion of Saints , which performe mutuall duties one to another . 3 We manifest a sence of our owne weaknesse , for the supporting whereof we craue the helpe of others , yea we manifest much humility . 4 We maintaine mutuall loue , which consisteth not onely in offering , and doing kindnesses , but also crauing and accepting the like : if a man doe not sometimes desire , and receiue good turnes at his friends hands , he wil make his friend vnwilling , and ashamed to seeke and receiue any at his hands , and so will entercourse of loue be soone broken off . §. 146. Of the difference betwixt desiring other mens prayers and making them mediators . Obiect THus are many Mediators made . Answ . Nothing so , for our desire is not that o●ther men should present our persons , and our prayers to God , and so make them acceptable , which is the office of a Mediator , but onely wee vse them as companions , and fellow-members in this office . §. 147. Of those who vse or refuse to aske the helpe of others prayers . Vse 1 THis iustifieth the commendable and vsuall practise of the Saints at this day , who when they depart one from another , or write one to another , or being in any distresse , are visited one of another , desire the prayers one of another . The thing is good and warrantable : yee that haue vsed it be not ashamed of it , neither cease to vse it still ; onely as the thing is in it selfe good , so vse it well : not complementally for custome sake , but from the heart , and that in regard of the forenamed reasons . Vse 2 As for those who are ashamed to desire the prayers of others , vnworthy they are to pertake of the benefit of others prayers . And for those who mocke and scoffe at it in others , what doe they but strike the Prophets and Apostles thorow their ●oines , whom they scoffe at . The time may come when they would be glad of their prayers , whom in their prosperitie they mocked , euen as i Pharaoh was glad of the prayers of Moses and Aaron , k Saul of the prayers of Samuel , and l Simon Magus of Simon Peters . §. 148. That none too good to seeke the helpe of anothers prayer . BVt for the better clearing of this point , I will more distinctly declare , the persons both who are to desire this duetie , and also of whom it is to be desired . For the first , All of all sorts , none excepted , must desire the prayers of others , not onely the yonger , meaner , inferiour sort , as children , schollers , auditors and the like : but euen the best and greatest , and that of such as are much inferiour vnto them . Note the * forenamed examples , which shew that Kings , Queenes , Prophets , Apostles , desired this kindenesse : what persons more eminent for place , or more excellent for grace ? if it beseemed them , whom may it not beseeme ? On the one side , the greatest and best , while heere they liue are subiect to many infirmities , many temptations : and though they may haue some excellent gifts aboue others , yet they want many other , which meaner then they haue : besides , they are proane to decay in the graces which they haue . On the otherside , the prayers of the least and meanest Saint are of force with God : m God is no accepter of persons : it is the heart , the honesty , sincerity and ardencie of it , which he most respecteth , and not the greatnesse and dignity of the person who prayeth . In this regard therefore , as the foote may be helpful to the head , and as a little mouse may bee helpefull to a Lion caught and entangled with cords , by gnawing a cord asunder , so may the least Christian bee helpefull to the greatest by praying for them . Vse Let none therefore thinke themselues so compleate and well furnished , as they need not the helpe of others prayers : or so great , that it should not beseeme them to seeke this helpe . n God in wisdome hath so ordered the body of Christ , that the members thereof should neede one anothers prayers : and that , both to maintaine mutuall loue among them ( for mutuall prayers doe euen knit the soules of the Saints together ) and also to suppresse arrogancie , that one should not scorne and disdaine another . If any bee otherwise minded , it is to be feared that ambition hath blinded their mindes . If the greater are to desire the prayers of the meaner , much more the meaner of greater , as children of parents , people of the Ministers , &c. §. 149. Of praying to the liuing onely . FOr the second , the benefit and kindnesse of prayer is to be desired of such as wee know may know our desire . These are onely the liuing , who conuerse among vs vpon the face of the earth : to these , whether present or absent , we may make knowne our desire : if present , by words or outward signes : if absent , by letter or message To desire the prayers of such as are departed out of this world , is both in vaine , and also without warrant . 1 In vaine , because we can neither make signe , speake , write , nor send to them : nor can they without some such meanes , know the desire of our heart , it is Gods propertie to search the heart . 2 Without warrant , because the whole Scripture affordeth neither precept , promise nor good example tending to that purpose ; had it beene needefull , questionlesse Christ would haue comprised it in his perfect forme of prayer . §. 150. Of the Papists arguments for praying to the dead . OVr aduersaries make shew of sundry places , but such as make nothing to the purpose , but are wrested cleane contrary to the scope of the Holy Ghost . Their great champion who vseth go gather together what hath beene , or may be alleadged : for defence of their superstition , idolatry , and heresie , quoteth onely these distinct places out of the old Testament : a The first is where Iacob saith to Ioseph , The Angel which deliuered me from all euill , blesse the children , &c. Answ . The Angell there meant , is b the same with whom Iacob wrestled , which was Christ Iesus , c The Angell of the Couenant . The second is that speech of Eliphaz , to which of the Saints wilt thou turne . Answ . 1 Question may be made whether euery speech of Eliphaz recorded in that Booke be of sufficient authority to iustifie a point in controuersie : * The Author who alleadgeth this argument , denieth not but doubt may be made hereof . 2 The place is meant of Saints liuing on earth : neither doth it imply any prayer to them , but speaketh of a due consideration of ●heir estate , whether any were like to Iob. 3 e The third is the prayer of Moses , Remember Abraham , Isaac , and Iacob . Answ . Moses meaneth not any intercession , which Abraham , Isaac , and Iacob made vnto God for their posterity ; but the couenant which God made with them in the behalfe of their posterity . Further hee heapeth vp sundry places both out of the olde , and out of the new Testament , wherein prayers * of the Saints liuing are desired ; and inferreth , that if it be meete and lawfull to call vpon the Saints while they are vpon earth , it must needes be lawfull to call vpon the same Saints when they raigne with Christ . Answ . 1. There is difference betwixt desiring Saints to pray for vs , ( which this Text , and other like places warrant ) and calling vpon Saints ( which no place of Scripture doth warrant , ) whether they be dead , or liuing . 2 The argument from the liuing to the dead followeth not : because we haue warrant for the one , not for the other ; and because we can make knowne our desires to them , not to these : Let vs goe along with God , and vse such meanes of obtaining the blessings he hath appointed , and then in faith may we depend vpon him , and expect his blessing . Thus much for this generall point of requesting the prayers of others . §. 151. Of praying for Ministers . OF the persons in generall for whom prayer is to be made , we haue spoken * before . Now we will more distinctly consider the particular person mentioned in this place , for whom prayers are most especially to bee made : this is set downe vnder the Apostles person : For me , saith he . Saint Paul was by vertue of his calling , a Minister of the Gospell , euen a publike Minister vnto the whole world , by reason of his Apostleship : yet more particularly in those places where he planted Churches , and where his Ministery was powerfull and effectuall , he was a peculiar Minister , as f himselfe saith to the Corinthians , If I be not an Apostle to other , yet doubtlesse I am to you : for ye are the seale of mine Apostleship in the Lord. Among other Churches , that at Ephesus , to whom he wrote this Epistle , was planted by him : he was the spirituall father of that people , and an especiall Minister vnto them . As a Minister of the Gospel ( yea and as their Minister ) he requesteth this duty , to pray for him : and so much is cleere by that which he would haue them pray for in his behalfe , namely vtterance , and liberty to preach the Gospell . From this particular I may raise this generall doctrine . People are especially to be mindfull of their Ministers in their prayers to God. As Paul and other Ministers haue desired this of their people : so wee reade that g when Peter was in prison , Earnest prayer was made of the Church for him : and h when Paul and Sylas went forth to preach , they were commended of the brethren to the grace of God ; namely , by Prayer . i This did Christ giue in charge , saying , Pray the Lord of the haruest that he would send forth labourers into his haruest . §. 152. Of motiues to pray for Ministers . VVAighty motiues there bee to presse this duty for Ministers especially . 1 Of all callings , the Ministers is the most excellent , necessary , and profitable : for it respecteth the soule ( k for which Ministers watch ) yea , the spirituall , heauenly , and eternall good of body and soule . 2 It is of all the most difficult : whereupon the Apostle with great emphasis saith ; l Who is sufficient for thes● things ? difficult it is in two respects . 1 Of the worke it selfe . 2 Of the persons who are deputed to that worke . The function of a Minister is to quicken such as a● dead in sinne : to raise vp and restore such as are falle● backe againe ; to comfort those that are troubled in conscience ; to strengthen the weake ; to encourage the faint hearted ; to confound the obstinate ; to stand against all aduerse power ; together with many other like things , all which are aboue humane straine , more then flesh and blood can doe : yet the persons to whose ministery these great workes are deputed , are flesh and blood , b sonnes of men ; Men subiect to the like common passions that all other men are , in consideration whereof , many being called to this function , haue sought to decline it , as d Moses , e Ieremiah , f Ionah , and others ; and g Elisha , when he was to succeede Eliah , desired that the spirit of Eliah might be doubled vpon him . 3 Of all sorts of men , faithfull Ministers are most opposed by Satan and his instruments : h so soone as Christ was publikely set apart to performe his ministeriall function , Satan set vpon him in the wildernesse ; and euer after the Scribes , Pharisies , Saduces , Herodians , and other limmes of the Diuell , persecuted him from time to time . i When Iehoshua stood before the Angell of the Lord to receiue his commission , Satan stood at his right hand to resist him . When the Apostles were to be sent forth to preach , k then Satan desired to winnow them as wheat . The hystory of the Acts of the Apostles , sheweth what storms haue continually beene raised against the Apostles , while they were diligently occupied in their ministeriall function : one trouble came vpon the necke of another , as waue vpon waue . Other hystories testifie as much of other Ministers : our times are not without too euident demonstrations of this point . As Christ while he liued a priuate life , so others liue quietly in comparison of the following times , but when they beginne faithfully to exercise their ministery , then arise the stormes : for Satan well knoweth that if the l shepheard be smitten , the sheepe will soone be scattered ; therefore he vseth m the King of Arams policy : he bendeth all his forces against the Captaines of the Lords army . 4 Their failing in their duty is most dangerous . If they perish , many perish with them . For they are like the Admirall ship which carrieth the lanthorne , whereby the whole fleete is guided : if in a stormy and darke night that sinke , whither will the rest of the nauy ? When n Peter stept out of the way , many Iewes , and Barnabas also went astray with them . o That very Apostle prophesying of false teachers that should bring in damnable heresie , saith , Many shall follow their damnable wayes . How did Arrius in his time seduce the greatest part of Christendome ? Neuer were there any Ministers corrupt in life , or doctrine , but many were drawne into perdition with them . Are not now prayers , hearty and earnest prayers to be made for Ministers especially . Oh pray that the Lord would send forth faithfull Labourers : and pray for a blessing on them which are sent forth . Doe this in publike , doe it in priuate ; let vs your Ministers neuer be forgotten . We well know the power of faithfull prayer , and the need we haue thereof . You know the benefit of faithfull preaching , and the neede you haue thereof . Wee to our poore power are mindfull of you . p Our mouth is opened vnto you ; our heart is enlarged : Now for recompence in the same , be ye also enlarged . You reape the fruit and benefit of that blessing which God bestoweth on our labours . Hitherto of the person who is to be prayed for . §. 153. Of the things which are to be prayed for in the behalfe of Ministers . IT remaineth to shew both what is to be prayed for in the behalfe of Ministers , and why . That which is to be prayed for , is in one word Vtterance : which is amplified , first by the manner ; secondly , by the end . The manner is declared in two branches . First , Opening the mouth : Secondly , Liberty of speech . The end is to make knowne the mystery of the Gospell . The reasons why the Apostle would haue those things prayed for in his behalfe , are two : One taken from his Office : he was an Ambassador for the Gospell . The other from his present condition : he was in bonds . Hereupon he repeateth againe the thing to be prayed for , ( in these words , That therein I may speake boldly ) and the manner ( in these ) as I ought to speake . §. 154. Of Ministers inability in themselues . ALL the things which are here set downe , the Apostle desireth to be giuen vnto him , because hee well knew he had them not of himselfe : Here then first note , Ministers haue no ability to performe their Ministeriall function , except it be giuen them . a For we are not sufficient of our selues to thinke any thing as of our selues . Our sufficiency is of God , who hath made vs able Ministers . Note what Christ saith to his Apostles ; b Without me ye can doe nothing . Great were the paines which Saint Paul tooke in the execution of his Ministery : Hee laboured more abundantly then all the rest : whereby is manifested that hee had a great ability thereunto , yet he saith ; c It is not I , but the grace of God which is with me . In this respect he saith more indefinitely of all Ministers , d That neither he which planteth is any thing , nor he which watereth . I shewed * before that the worke of the Ministery is a diuine worke , and that Ministers are but men . Now what is man to that which is diuine ? Is not this a strong motiue to incite all to pray for their Ministers . Without Gods assistance and blessing they are nothing . Yet e through God they are mighty . Vse 2 Let not such as haue some ability hereunto be insolent therein ; no , though they haue gifts eminent aboue others : f For who maketh thee to differ from another ? and what hast thou that thou didst not receiue ? Now if thou didst receiue it , why dost thou glory as if thou hadst not receiued it ? Let such as are insolent , take heed that God take not away their ability from them . God hath so dealt with many . §. 155. Of praying for ability in Ministers . ALL the particulars here set downe for which the Apostle would haue the Ephesians pray in his behalfe , may be drawne to these two heads : Ability and liberty to exercise his ministery . Hence ariseth a double instruction : one for Ministers , the other for People . That which Ministers ought most of all to seeke for , is , that they may well performe the worke of their Ministery . 2 This also is it which people ought to beg of God for their Ministers . Obserue the seuerall places wherein the Apostles desire people to pray for them , and ye shall find this to be the matter of their requests . When the Apostles were assembled to pray together , thus they prayed , g O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word . For Ministers , their Ministeriall function , is that particular worke which God hath appointed to them , their proper Talent whereof they are to giue a particular account vnto the great shepheard of the sheepe : and the meanes whereby they may best manifest their loue to Christ . For People , the Office of Ministers was appointed to gather them together , till they all meete in the vnity of faith , and knowledge of the Sonne of God , vnto a perfect man. In a word , Ministers by well performing their ministerial function , doe most good both to themselues , and their people . Marke what h Saint Paul saith to Timothy , In doing this , thou shalt both saue thy selfe , and them that heare thee . How contrary are the desires of many Ministers to Pauls ? Vse 1 If God should appeare to them as he did to Salomon , and say ; i Aske what I shall giue thee , I am afraid that too few would desire ability to doe their worke , but rather some great liuings ; others , places of dignity : others , applause and praise of people , with the like . For these are the things which men hunt after . But are people otherwise minded ? doe they desire that their Ministers should be able , faithfull , and painefull ? Surely very few in comparison of the multitude , who rather desire such as are quiet men , content with any thing , friendly , and familiar with them , not inquisitiue into them , nor examining what knowledge , faith , repentance , and such like graces they haue : not busie in prying into their faults , but rather winking at them ; suffering euery one to follow their owne delights , with the like , which are profitable neither to people , nor Minister For by such remisnesse and negligence , k People die in their iniquity , and their blood shall be required at the Ministers hand . Vse 2 Let such as respect Gods glory , the edification of his Church , or saluation of their owne soules , here learne what to pray for in their Ministers behalfe : and if they haue Ministers endowed with such gifts , blesse God for them . For what we are to pray for , we must also be thankfull for , when it is bestowed ; as l the Apostle implieth , saying , Labour by prayer for vs , that for the gift bestowed vpon vs for many , thankes may be giuen by may persons for vs. Yea , let them most esteeme , and account of such Ministers , m Hauing them in singular loue for their works sake . Not like the common sort , who best esteeme good fellowes and boone companions ( as they speake ; ) such were those Israelites of whom the Prophet n thus speaketh ; If a man prophesie of wine , and strong drinke , hee shall euen be the Prophet of this people . §. 156. Of Vtterance , what is here meant thereby . NOw come we more distinctly to handle the particular points here laid downe . The first is , vtterance . The word translated vtterance , vsually signifieth speech . It is taken either passiuely for that which is spoken and vttered , or actiuely for the very vttering of that which is couceiued . In the former respect speech and vtterance is giuen , when God ministreth vnto his seruants matter to speake : according to that which Christ saith to his Disciples , o It shall be giuen you what you shall speake . In the latter respect , it hath reference both to the speakers inability , ( and so implieth p an ability and faculty well to vtter that which he is to speake ) and also to the opposition which by others is made against him ( and so it signifieth leaue q and liberty to speake , ) I take the middlemost o● these significations to bee especially meant , which i● an ability and faculty to vtter that which is to be spoken , yet so as the other two may not simply be excluded : for fit matter to be vttered , and a good faculty to vtter it may not be seuered ; abundance of good matter without ability to vtter it , is without profit , it cannot edifie another . Ability to speake well without good and sound matter is meere vanity : it can but tickle the eare . Againe , if a Minister haue both these , and want liberty , his knowledge and gift of vtterance are but as candles r put vnder bushels . §. 157. Of a Ministers ability to vtter what hee conceiueth . HEre then I collect , that , It is needfull for a Minister as to haue matter worthy to be vttered , so also a faculty well to vtter it . ſ He must be apt to teach . It should seeme that Moses felt the want of this , when he said ; t I am not eloquent , but slow of speech , and of a slow tongue . And Ieremiah when he said ; u I cannot speake . Therefore the Lord gaue them vtterance . The matter which a Minister conceiueth is onely profitable to himselfe , the vtterance of it is that which profiteth others : for r faith commeth by hearing . Little regard haue they to the good of Gods Church , who spend all their dayes in the Vniuersity , or in some such like place of learning , to gather more & more knowledge and vnderstanding of diuinity , but neuer exercise themselues in vtterance : neuer pray , nor vse any meane , to attaine thereto : no , though they be admitted Ministers , inducted into liuings , and haue taken vpon them the cure of soules . Though they may know much , yet their people are not edified thereby . But what may we say of such as want both knowledge and speech ? such as the Prophet complaineth of , saying ; Their watchmen are blind , they are dumbe dogs , they cannot barke ; they lie and sleepe , &c. These are the very bane of our Church , and the dishonour thereof ; they take vp the places of better then themselues : they take the fleece of the flocke , but feede it not ; they driue away many from our Churches , and offend more that tarry in it : good they doe to none , but much hurt , and heavy is that account which another day they are to make vnto the Lord of the Haruest ; it had beene better both for the Church , and also for themselues that they had been made carters , then Ministers of the Word . §. 158. Of Pauls gift of vtterance . TO returne to our Apostle , had not he the gift of vtterance ? if he had , why both he make this request ? Doe men pray for that they haue ? Answ . No doubt but he had an excellent and admirable vtterance : for when they preached at Lystr● , a the Gentiles called him Mercurius , whom they accounted the God of eloquence . The many Sermons of his and Orations , and apologies , which are recorded in the Acts , are euident demonstrations of his elegant and powerfull vtterance , as also of his boldnesse and freedome of speech . Obiect . b Hee himselfe confesseth that hee was rude in speech . Answ . That was said not simply , but partly by way of supposition , ( as if he had said , many may , and doe take me to be rude in speech ; well , grant it to be so , yet none can imagine that I am so in knowledge ) and partly by way of comparison , in regard of the foolish , vaine , thetoricall flourish , and shew of eloquence , which other ●alse Teachers , and many heathen Orators made ( as if he had said ; In regard of that curious verball eloquence which many vse , I denie not but I am rude in speech . ) In this respect he plainely saith , c That he came not with excellency of speech : d and that his preaching was not with intioing words . But for good and true vtterance , none went beyond him . Wanted he vtterance when e hee made Felix and Drusilla tremble as hee reasoned of righteousnesse and temperance , and of the iudgement to come ? Or f when he caused King Agrippa to breake out in the midst of his speech , and say ; Almost thou perswadest me to become a Christian . §. 159. Of praying for gifts bestowed . YEt hee desired that vtterance should be prayed for in his behalfe , not without good reason : for well hee knew , that 1 That which he had was not so perfect , but it might be bettered . 2 God could take it away whensoeuer it pleased him . 3 Hee could no longer vse it , then God continued to enable him . 4 No blessing could bee expected by it , vnlesse God made it powerfull . From the practise of the Apostle , & from these weighty reasons thereof I gather , Such gifts as God hath once bestowed , are still to be prayed for . Compare the eighth and seauenteenth verses of the first Chapter of this Epistle together , and you shall finde how the Apostle saith , that God hath beene abundant toward them in all wisdome , and yet prayeth God to giue them the Spirit of wisdome . Compare the 3. and 9. verses of Colos . 1. and ye may gather as much . Vse 1 Haue not those that are best furnished neede to pray themselues , and haue the helpe of others prayers ? Suppose they should be destitute of no needfull gift , yet we see prayer is needfull for the gifts we haue . Vse 2 They are too insolent who hauing receiued some gifts , trust to themselues , and look not to God who gaue them . Thus many ventring to swim alone , are drowned . Many that haue good gifts , perish themselues , and are a cause that others perish with them . For sonne fall into grosse heresies , some into a vaine kind of affectation , some forget that which once they had ; some grow very sots and dolts . By these , and many other wayes doth God iustly punish the pride of Ministers . §. 160. Of opening the mouth . THe next point concerneth the manner of vtterance : the first branch whereof is opening the mouth ; the second boldnesse , which according to the originall may thus be set downe ; Pray for me that vtterance may be giuen me in opening my mouth boldly to publish &c. Or thus , With opening my mouth in boldnesse . This opening of the mouth is not to be taken as a meere pleonasme or redundancy of speech , ( as when we say , I saw with mine eyes opened , or h●ard with mi●e eares 〈◊〉 ) but as a speciall emphasis , implying a plaine , distinct , audible deliuery , and that according to the literall meaning of the phrase . This phrase is sometimes taken figuratiuely for a free and bold deliuery of a mans mind , 〈…〉 is more plainely expressed in the next 〈…〉 againe for freedome and liberty to speake , but that is set downe in the next verse . Wherefore I take it in the literall sence , opposed to an euill vnbeseeming shamefastnesse , which maketh men speake whisperingly betwixt the teeth and lips , as if they were loath to be heard . §. 161. Of deliuering the Word distinctly and audibly . FRom the meaning of this phrase I gather that , Ministers ought to vtter the Word distinctly and audibly , so as it may be heard and vnderstood . g the Prophets were commanded to cry yea h to cry aloud , and lift vp their voice : i to cry in the eares of the people . Thus did Wisdome , k Shee cried without , and vttered her voice in the streets . This manifesteth an holy zeale in Ministers , and sheweth that they are not ashamed of their function , but desirous of the good of the people . In this respect doth the Apostle vse this phrase , where he saith , l O Corinthians , our mouth is open vnto you . Besides , by this manner of deliuering the Word , is the eare more pierced , and the heart more affected . Vse Heere then may such parents iustly be censured , as hauing children whose speech is so weake , as well it cannot be heard of many , or so stuttering , as well it cannot be vnderstood , doe yet traine them vp to be Preachers . Vnder which censure come they also , who hauing such speech , doe notwithstanding thrust themselues into the Ministry ; and not so onely , but also affect and seeke to preach in spacious and populous places : it cannot be , but that many which come to heare , must needs be depriued of the benefit of their preaching . The voice is an especiall thing to be respected , in such as are set apart vnto the Ministry . If one that cannot bee heard , or vnderstood , should come vpon a stage , he would be hissed oft againe : why then should such come into a Pulpit ? Is it not more requisite that a Preachers voice should bee heard , and vnderstood , then a stage-players voice ? As for those to whom God hath giuen abilitie to open their mouthes , who can speake audibly and distinctly , so as all that are present might heare and vnderstand them , yet through a misconceiued shamefastnesse , or ( I know not what ) feare of straining their voices , and spending their tongues , speake so softly and whisperingly as few can heare them ( to say the least ) they shew little desire of edifying Gods people , preferring their owne ease to others good : yea they make themselues guiltie of the losse of that benefit , which they that cannot heare them might otherwise haue receiued . I will not deny but that men may , and many doe fall into another extreame of needlesse clamorousnesse , and without cause spend themselues by opening their mouthes wider , and lifting vp their voices higher , then either the number of people present , or the necessitie of the matter deliuered , requireth : for they will vtter in small assemblies euery sentence and word , yea euen the quotation of places with the highest strain of their voice that they can . As in other things , so in this also , a good meane and moderation , guided with iudgement and discretion , is to be vsed . Then especially is the mouth to be opened , when matters of more then vsuall note and need are deliuered . Most of all when open , notorious , scandalous sinnes wherein men liue and lie , and whereof they are loath to heare , are reproued . m Lift vp thy voice like a trumpet , and shew my people their transgressions , saith God. But the practise hereof I leaue to the discretion of each wise dispenser of Gods secrets , according as their seuerall abilities and occasions shall require . §. 162. Of a Ministers boldnesse in preaching . THe second branch concerning the manner of vtterance , is boldnesse , opposed to an euill vnbeseeming fearefulnesse . This implieth an holy courage and libertie which a Minister taketh vnto himselfe , hauing respect to his Master that sent him , and the office deputed vnto him , and not to the persons of men , with whose contradictions and oppositions he is not daunted . The notation of the originall word implieth as much : and it sheweth that the boldnesse here meant , is a gift wherby a man dares freely open his whole mind , and vtter any thing . Boldnesse , courage , and freedome of speech is needfull for a Minister in the execution of his Ministery . Oft did God stir vp his Prophets hereunto , as when hee said to Ieremiah , b Arise , speake vnto them all that I command thee : be not afraid of their faces : and to Ezechiel , c Thou sonne of man feare them not , neither be afraid of their words , &c. d Christ manifested great boldnesse in his Ministery , for he taught as one hauing authority , so as his hearers were astonished : this boldnes made him so freely rebuke e the Scribes and Pharisies , and discouer both the errors of their doctrine , and the corruptions of their life : yea , and thunder out many woes against them . Such was the boldnesse of his forerunner Iohn the Baptist , as f he was said to come in the spirit and power of Eliah . Great boldnesse did g Peter and Iohn shew forth , and the rest of the Apostles . Many people are impudent , stiffe-necked , fierce and violent , and will soone quaile a Minister if he be not of a bold spirit . This reason h God himselfe rendreth to his Prophets , to make them the bolder . We see by common experience , how euery one will trample on him that is timorous and faint-hearted ? Soone will people perceiue whether their Ministers bee timorous or no : if they bee , they will surely treade on them . But if Ministers be bold , men of courage , and freely declare their message , they will daunt the stoutest hearts . For Gods word hath a powerfull worke in it , if it be deliuered with power and courage . The Prophets and Apostles dismayed their proudest enemies . §. 163. Of the things wherein boldnesse is to bee shewed . FOr the better application of this point , obserue how and wherein this boldnesse is to be manifested . 1 By an equall and impartiall preaching of the Word , without respect of persons : Christ spared none : not Rulers , Priests , Lawyers , nor any other sort : but told all of them their dutie . 2 By a declaration of the whole truth of God , as occasion requireth , concealing no part thereof for any by respects of fauour , feare , reward , danger , or the like . Herein did the Apostle shew his boldnesse , for hee saith to the Elders of Ephesus , i I haue not shunned to declare vnto you all the councell of God. 3 By a graue , plaine , free deliuery of Gods word , without affectation of popular applause : seeking more to approue ones selfe to him of whom he is sent , then to please them to whom he is sent . With great emphasis doth the Apostle set forth his boldnesse in this respect , saying , * Do I now perswade men or God ? or do I seeke to please men ? that is , I am farre from seeking to please men . 4 By reprouing sinne , and k that with authority , so as transgressors may be brought to shame ( if it be possible ) and made to tremble . Thus did the Baptist reproue Herod , and m Christ the Pharisies . 5 By despising all shame , feare , reproach , and disgrace , which by prophane and wicked persons shal be brought vpon vs , for performing our calling as we ought : it is expresly said of Christ , a He despised the shame : and the Apostle saith of himselfe , b I am not ashamed of the Gospell of Christ , and c exhorteth Timothy not to be ashamnd of the testimonie of our Lord : God commandeth his Prophets d not to feare . §. 164. Of ioyning courage and wisdome together . IN these , and such respects is this gift ( a most needfull gift ) to be prayed for : and Ministers must labour in these respects , to shew their holy boldnesse . Let vs therefore rouse vp our dull spirits , and cast off the cloakes of feare and shame ; that in truth wee may say , as the Apostle did of himselfe and his fellow-labourers : e Wee vse great boldnesse of speech , prouided that it bee guided with wisdome : wisdome and courage must bee ioyned each to other . Wisdome , that vnnecessarily , without the limits of our calling , as busie-bodies , we thrust not our selues into such dangers , as we can haue no comfort in bearing : in which respect saith Saint Peter , * Let none suffer as a busie-body in other mens matters . Courage , that we shrinke not from that dutie whereuuto God hath called vs , to auoid imminent danger : lest by seeking to preuent mans rage , wee pull vpon our heads Gods wrath . f God is able to deliuer vs from the rage of all men : but all the world cannot shelter vs from the wrath of God. §. 165. Of Ministers seeking to edifie the Church . THe end why the Apostle desireth the forenamed gifts is in the last words of this verse , To make known the mystery of the Gospel . Euery word almost affordeth a forcible reason to vrge them to pray for those gifts in his behalfe . 1. To make knowne ( so as they shall thereby attaine to knowledge . ) 2 The mysterie ( a thing that is not easily knowne ) 3 Of the Gospell ( the best thing that can be learned . ) In generall , we may note that the end which the Apostle aymed at , in desiring vtterance , was for the edification of others : for to make a thing knowne , is to instruct and edifie others . Heere obserue , That which Ministers ayme at infitting themselues to the Ministery , must be the edification of the Church : g they may and must desire and seeke the best gifts : yea they may h seeke to excell , but to the edifying of the Church : expresly the Apostle chargeth , that all things be done to edifying . For this end Christ ordained Ministers , euen for the edifying of the body of Christ . Vse Let them consider this , whose end is onely their maintenance : who studie hard , and reade much , and preach often , and all for their owne profit and preferment , as is euident by their manner of preaching , which is as plausible as they can frame it to the liking of those whom they seeke to please , and by whom they hope to attaine vnto their ends : whereunto when they haue once attained , they can bid adue to all paines ; and say , it belongeth to them which follow them , to take the pains which they haue done . But let those , who seeke to approue themselues to the highest Master , follow this Apostle , k Who sought not his owne profit , but the profit of many , that they might hee saued . Herein l he followed Christ , who pleased not himselfe . §. 166. Of making knowne what we know . MOre particularly in this end we may note . 1 The action ( to make knowne . ) 2 The obiect ( the Gospell . ) 3 A qualitie thereof ( the mystery . ) The first sheweth that , It is the duty of a Minister to make knowne what he himselfe knoweth . In the fourth verse of the third Chapter of this Epist●e , the Apostle implieth that he had great vnderstanding in the mysterie of Christ ( which is the mysterie of the Gospell heere spoken of . ) Heere wee see that his desire is to make it knowne . Thus much he affirmeth of himselfe , saying , When it pleased God to reueale his Sonne in me , immediatly I went to Arabia , namely , to preach Christ . And Christ of himselfe , saying , All things that I haue heard of my Father , haue I made knowne to you . As Christ put this in practise himself , so also he commanded it to his Disciples , saying , m What I tell you in darknesse , that speake ye in the light : and what yee heare in the eare , that preach yee vpon the house ●ops . And Saint Paul to Timothie , saying , n What things thou hast heard of me , the same deliuer to faithfull men , which shall be able to teach other also . All the vnderstanding of the Gospell , which God giueth to his Ministers , is a talent giuen them to occupy and imploy : by making knowne what they know , they improue their talent , they approue themselues to their Master , they profit their brethren . Vse Take heed , O Ministers , that yee be not like couetous worldlings , who are euer gathering , but neuer spend : though ye haue neuer so much learning , if ye make it not knowne , it is but as the talent hidden in the ground : now remember the censure that was giuen of him , who hid his talent ( he was counted o an vnprofitable seruant ) and the sentence which passed against him , which was this , Cast him into vtter darknesse , &c. Let not vs through negligence conceale our knowledge , like that seruant ; nor through enuie thinke much others should pertake thereof , like Ios●ah ; but rather bee of p Moses and q Pauls minde , who were willing all should know as much as themselues . §. 167. Of preaching the Gospell . THe second point sheweth , that The Gospell is the proper obiect of preaching . What the Gospell is , I shewed * before : for further proofe of the Doctrine , note the cōmission which Christ gaue to his Apostles , when hee sent them out to preach , a Goe and preach the Gospell : in this respect b are the feete of Preachers said to be beautiful , because they preach the Gospel The end of preaching is the saluation of mens soules : for c it pleased God by preaching to saue those that beleeue . But d the Gospell is the power of God vnto saluation : if the Gospel then bee not the obiect of preaching , preaching must needs faile of the maine and principall end . Obiect . The Law also is to be preached . Answ . It is so , but as a preparatiue vnto the Gospell ; in which respect , very fitly saith the Apostle of the Law , that e it was our Schoole-master to bring vs vnto Christ : thus is the Law preached for the Gospels sake ; so as it remaineth firme , that the Gospell is the proper and principall obiect of preaching . Vse Let our studies and meditations bee exercised in it , so as our selues may first learne it , know it , beleeue it , obey it : thus shall we better instruct others therein , and make it knowne vnto them . That which was * before deliuered of the excellencie and benefite of the Gospell , maketh much to the vrging and pressing of this point . §. 168. Of the Mysterie of the Gospell . THe third point euidently declareth , that The Gospell is a mysterie : very oft is this title and attribute vsed : in other places it is called f The mysterie of God : g the mysterie of Christ : h the mysterie of the will of God : i the mysterie of the Kingdome of God : k the mysterie of faith : l the mysterie of godlinesse . For God is the Author , Christ the matter of it : it declareth the will of God , and directeth man vnto the kingdome of God. Faith beleeueth it : and godlinesse issueth from it : so as all these mysteries are but one and the same : euen the Gospell heere spoken : which is fitly called a mysterie : for a mysterie is a diuine secret . Now the Gospell is a secret : for m none of the Princes of this world knew it : it containeth the things which eye hath not seene , nor eare heard , neither came into mans heart . It is also a Diuine secret : for first it could not be knowne , but by diuine reuelation : the Apostle expresly saith , that n God by reuelation shewed this mysterie vnto him , and that o it was opened vnto the sonnes of men by the Spirit , and thus came it to be p made knowne by the Church vnto principalities and powers in heauenly places : so as it was aboue the conceit , not of men onely , but also of Angels . 2 Being opened , it seemed incredible vnto all , whose hearts the Spirit of reuelation did not perswade of the truth thereof : therefore the Apostle prayeth for the Ephesians q that God would giue them the Spirit of reuelation in the knowledge of Christ , that the eyes of their vnderstanding might belightned , &c. In a word , of all other things it is the most abstruse : no humane inuention like it : none of the Liberall Artes and Sciences comparable to it in profunditie . The Law is not such a mysterie as the Gospell , for the Law was ingraued in mans heart : and man doth still by nature retaine some glympse and sparkles thereof : for q the Apostle saith , that the Gentiles doe by nature the things contained in the Law , and shew the worke of the Law written in their hearts . But the Gospell was neuer written in mans nature : it was extraordinarily reuealed , and is aboue nature : wherefore r the Apostle contenteth not himselfe to call it a mysterie , but also termeth it a great mysterie : intimating thereby , that it is a mystery both of great weight and moment ( the knowledge of nothing else can be more excellent , necessarie and profitable ) and also of other things most obstruse , admirable and incredible : so as it is f without controuersie a great mysterie : a most certaine , sure , vnfallible , vndeniable truth . §. 169. Of searching into the depth of the Gospell . THe Gospel being a mysterie , such a mysterie as we haue heard , it is not lightly , and sleightly to be passed ouer : it requireth our best study and meditation , and it is worth the best paines that we can take : men naturally are desirous to haue knowledge of deepe and profound matters : this maketh some schollers to spend much time , and take great paines in reading the Schoole-men , because they account them profound Authors , in regard of the many deepe questions which they discusse : others in studying Astrologie , Astronomie , Geometrie , and other parts of Mathematiques , because they are accounted deepe Sciences , aboue the common conceit and capacity of ordinary men : there is no mystery in any Science which men heare of , but they are very inquisitiue into it , and desirous to know it . Loe heere is a mysterie of mysteries , wherein out happinesse consisteth : so as the knowledge therof cannot but be most needfull and behoouefull . Vse we therefore all the meanes that possibly we can to vnderstand it , and to all other meanes adde faithfull and earnest prayer to God , to giue vs the spirit of illumination , that so we may the better conceiue it . In studying it , let vs not measure i● by the laste of our own capacity : for it is a mystery abou● our capacitie : they which know it best , know it but in part : when it is opened as clearely as can be by mans tongue , it still remaineth to be a mysterie . Faith therefore in this respect , must be placed aboue our reason , and wee must beleeue more then wee can conceiue : herein hath faith a preheminency aboue reason , that it is of an infinite capacitie : for whatsoeuer God reuealeth , faith beleeueth , though reason cannot fatham the depth of it . If in the mysterie of the Gospell we should beleeue no more , then by our reason wee can discerne the reason of , we should beleeue little or nothing . Let vs therefore haue recourse to Gods word , where this mysterie is reuealed , and pray to God by his Spirit to reueale it vnto vs. §. 170. Of the meanes of vnderstanding the mysterie of the Gospell . THey who haue attained to the greatest vnderstanding of this mystery that can be , ought not to be arrogant , & boast thereof ; as if they were of a greater capacity , deeper vnderstanding , sharper wit then others . For nothing in man is auaileable to find out this mystery . They ought rather to be thankfull vnto God , who hath vouchsafed such knowledge vnto them , and euery one , say as Christ did vnto God , a I giue thee thankes , O Father , Lord of heauen and earth , because thou hast opened these things vnto babes . For that b which Christ said to Peter , may bee applied to all that haue any sound knowledge of the mysterie of the Gospell , Flesh and blood hath not reuealed it , but our Father which is in heauen . §. 171. Of the cause of errors about the Gospell . LEt not any be offended that so many in all ages haue grossely erred , and broached diuers heresies about the Gospell , as Arrians , Aetians , Ennomians , Eutichians , Mercionites , Manichees , Nestorians , Papists , Anabaptists , Familists , and many others . For the Gospell being a mystery , it is no maruell that many who haue searched into it by their owne wit , haue erred therein . Their errors haue not risen from any vncertaintie and variablenesse in the Gospell , but from the shallownesse of their owne conceit . God in iust iudgement hath not vouchsafed to open the eies of their vnderstanding , but rather ( as c Christ said ) Hath hid these things from the wise and men of vnderstanding and also suffered d the God of this world to blinde their eyes , that the light of the glorious Gospell of Christ should not shine vnto them . §. 172. Of mans preferring other mysteries before the Gospell . VEry preposterous is the conceit which many haue of Gods word , wherein this mystery is reuealed . They account it a plaine easie booke , wherein no great depth of learning is contained . And thereupon prefer other books as more profound , to it . d The Iewes had their Talmuds , and Cabal● , in which they thought much more deepe matter was contained , then in the holy Scripture . The Turkes haue their Alcharon , in comparison whereof , they lightly and basely esteeme the Scriptures . e In like account doe Papists hold many of their vnwritten traditions , Decrees of Councels , Edicts of Popes , all which they equall , if not preferre vnto the Scriptures . Anabaptists also , Familists , and such like Enthuliasts , say that the Scripture is but as milke for yong nouices , but the reuelations which they receiue ( as they pretend ) from God , are strong meate . I would this meane and base esteeme of holy Scripture remained onely among such Infidels and Heretiques , as are Iewes , Turkes , Papists , Familists , &c. But too true it is that it hath too great place in the opinions of many both scholers & others . Some who prefer the study and learning of Postillers and quaint writers , before the wisdome of God contained in his written word . Thus great mysteries are of many accounted sleight matters , and meere toies are accounted mysteries . f The things of the spirit of God are foolshnesse to man. Let vs take notice of this egregious point of folly ( g For the wisedome of this world is foolishnesse with God ) and know that no learning can bee like the learning contained in the holy Scripture , which declareth h the wisedome of God in a mystery , euen the hidden wisedome which God ordained before the world vnto our glory . Eph. 6. 20. For which I am an Ambassador in bonds , that therein I may speake boldly , as I ought to speake . §. 173. Of well discharging a mans office . THe reasons which the Apostle vseth to inforce his request now follow . The first is taken from his office , he was an Ambassador of the Gospell , or * for the Gospell , namely to declare and make knowne the Gospell . This his office sheweth that hee was after an especiall manner deputed , and appointed by God to preach the Gospell . This charge being laid vpon him , very needfull it was that he should haue vtterance with open mouth boldly to make knowne the mystery of the Gospell : and because it was so needfull hee craueth the helpe of their prayers to obtaine as much . From the force of this first reason I collect . That charge which God is pleased to commit to any ones charge , ought to make him carefull in seeking , and vsing all good meanes whereby he may be enabled well to discharge it . Thus God hauing made Salomon a King , he was moued therby aboue all other things to desire a an vnderstanding heart to iudge Gods people . To which purpose tendeth that prayer of Dauid , b Giue thy iudgements to the King O God , and thy righteousnesse to the Kings sonne . But more particularly to this purpose tendeth c that practise of the Church , in fasting , praying , and laying hands on Paul and Barnabas , when God had commanded that they should be separate for the worke whereunto he had called them . For why did they then fast and pray , but that those Apostles might be enabled to doe that worke whereunto God had set them apart ? To this end d the Apostle exhorteth the Elders at Ephesus to take heed of all the flocke . Why ? because the Holy Ghost had made them ouerse●rs thereof : and c Archippus to take heed to the Ministery which he had receiued in the Lord : f and Timothy to keepe that which was committed to him . God will require a particular account of that particular function which he appointeth to any man : of a King he will require an account of his kingly office , of a Prophet the discharge of a Prophets office , and so of the rest : witnesse that g particular reckoning which was made with them that receiued seuerall talents . Wherefore let vs euery one haue an eye to that office and function whereunto wee are deputed : and withall obserue what is most appertaining thereto , what whereby we may bee best fitted thereunto , and best enabled to performe it acceptably to God , and profitably to others : those things let vs labour after , and pray for : and in those things let vs exercise our selues . In particular for Ministers , let our calling be alwaies in our minds , remembring that we are h Gods Stewards , i Dispensers of the mysteries of God , Ministers of Christ , k Gods labourers , Planters , Waterers , Builders , l Bishops , m Pastors , n Watchmen , &c. That the consideration hereof , may make vs well note what belongeth to the discharge of those functions , what knowledge , what paines , what study , what vtterance , what boldnesse , and the like gifts are needfull thereunto , that accordingly wee may seeke by our owne and others prayers , and by all other good meanes how to be enabled well to performe our functions . Which that we may the better doe , let vs distinctly consider the nature of a Ministers function , set forth vnder the title of an Ambassador . §. 174. Of Ambassadours of the Word . AN Ambassadour is an especiall messenger sent after an honorable manner from some great personage : for meane men vse not to send Ambassadours . If it bee demanded who hee was that sent S. Paul on his Ambassage , himself maketh answere in another place saying , o We are Ambassadors for Christ . Christ the great Lord & king of heauen & earth was his Master , & sent him : in which respect he oft stileth himselfe the p Apostle of Iesus Christ . Quest . Was S. Paul the onely Ambassador of Christ . Answ . No verily : for expresly he saith in the plurall number , we are Ambassadours , which phrase he vseth not as earthly Kings , or other in great place doe , for dignity sake saying , wee Leo , or we Gregory command this or that : for when he speaketh of himselfe alone , and expresseth his owne proper name , hee vseth the singular number , as a I Paul say , b I Paul the prisoner , c I Paul haue written , &c. But when he vseth the plurall number he speaketh of others also , whom he ranketh in one and the same order with himselfe , and maketh equall to himselfe . Quest . Who were those other ? any besides the Apostles ? Answ . The Apostles were especially after a peculiar manner the Ambassadours of Christ : for they had their commission immediately from Christ , by Christs owne voice and word were they sent forth : and in this respect the title of Apostle ( which in effect signifieth the same thing that Ambassadour doth , namely , Sent ) was appropriated to them : yet may we not thinke that they were the onely Ambassadours of Christ , for then after their departure Christ should haue had no Ambassadours on earth , none who in his name and steede should offer reconciliation vnto the world , and preach the glad tidings of saluation : certainly Christ still continued to loue his Church as well as euer he did , and is still as carefull to prouide all things needefull for it as euer he was : he cannot cast off the care of it . What therefore hee did immediately after his ascention by Apostles , doubtlesse hee continued to doe by other Ministers : d for when hee ascended vp on high , he gaue not onely Apostles , Prophets , and Euangelists , who were extraordinary Ministers to continue but a while til his Gospel were spread al abroad among the Gentiles , but also Pastors and Teachers , who were by succession one after an other to continue till his glorious comming vnto iudgement : and these also are his Ambassadours : so as this title appertaineth to all Ministers of the Word , and all are comprised vnder that speech of the Apostle , wee are Ambassadours for Christ : which is further euident by this title e Angell ( which signifieth a messenger ) giuen to ordinary Ministers . §. 175. Of the dignity of the Ministry . THis metaphor and title , Ambassadour , being applied to the Ministeriall function , setteth forth these three things . 1 The dignity of the Ministery . 2 The duties of Ministers . 3 The mercy of God in ordaining them to their function . The dignity of Ministers function , is in a spirituall respect so great , as no calling in the world can bee comparable vnto it . The dignity of an Ambassadours place , is greater or lesse , according to the excellency of his Master that sendeth him . An Emperours Ambassadour is preferred before a Kings , a Kings before a Dukes , and so in others . Now Ministers being appointed of Christ , sent by him , declaring his will , in his name and his steede , they which know the excellency of Christ may well know what is the excellency of a Ministers calling . Many other titles in Scripture are attributed to Ministers , to set forth the dignity of their function , as f Elders , g Rulers , h Ouerseers , i Fathers , k Planters , Builders , l Angels , m Lights , &c. Many excellent things are spoaken of you , O Ministers of the Lord : §. 176. Of the respect due to Ministers . LEt people hereby learne how to respect Ministers : we see how Ambassadours of earthly Kings are esteemed and entertained , namely , with all the respect and kindnes that may bee , euen as their Master should bee . Thus should Christs Ministers bee accounted of . I would not bee vnderstood ( so much to speake of outward respect ) for our master is heauenly , our calling spirituall , our message spirituall and heauenly : accordingly must the respect bee which is giuen vnto vs : which is diligently to attend vnto our message , willingly to follow our directions , to account our comming welcome , our feete bewtifull , n in heart to esteeme vs as Gods Angels , yea as Christ himselfe . For this end men must looke not on our persons ( for so we are not better then others ) but on our Ministery and message ( for therein we excell all others ) The honour and good which in this respect is done vnto vs , o Christ accounteth as done vnto himselfe . §. 177. Of despising Ministers . AS for those who reproach or disgrace our calling , or abuse our persons for our office sake , they reproach and abuse our Master : for so saith our Master , p He that despiseth you despiseth mee . In this respect God saith of the Israelites q they haue cast mee away , because they reiected his Prophets : and againe , r they haue spoiled mee , because they depriued his Priestes of their Tithes . Can such despisers of Gods Ministers thinke they shall escape iust vengeance ? Kings will not passe by any disgraces and wrongs done vnto their Ambassadors vnreuenged , if at least they can take reuenge . But Christ is able to execute vengeance on all that shall despise him and his , and assuredly hee will so doe : f for he hath threatned as much : his Ministers are especially in the rank of those concerning whom he hath said a Touch not mine Annointed , for he added , and doe my Prophets no harme . Remember the wofull desolation of Ierusalem , and note the cause thereof , b She killed the Prophets , and stoned them which were sent vnto her . This Land , and the greater sort of people therein , haue in these daies highly prouoked the Lord by disgracing and abusing his Ambassadours : c For we are made as the filth of the world , the off-scouring of all things . §. 178. Of the incouragement of Ministers against their despisers . BVt let the world iudge as it list , according to the corrupt censure thereof , let our eies be fixed on our Master that sent vs , and on our office deputed vnto vs : let the excellencie of the one , and the dignity of the other swallow vp all the ignominie which the world can lay vpon vs , and iniurie which it can doe vnto vs : therewith wee may comfort our selues against that base esteeme which the world hath of vs , euen for our calling sake , and against the wrong which in regard of our Ministery it doth vnto vs. If the dignity of our calling were duely weighed , so many would not shunne it , as doe ; but more would desire it , and labour to fit themselues for it . §. 179. Of Ministers walking worthy there place . 2 THe duties which are required of Ministers by vertue of their ambassage , committed vnto them , are two : one generall , the other particular : that respecteth their conuersation ; this their ministration . The generall is , to carrie themselues worthy of the dignitie and excellency of their place : we see that Ambassadours of earthly kings are very circumspect ouer their cariage , behauing themselues grauely , soberly , honourably , shewing themselues to be men of wisdome , able to discharge so weighty a function , & that in a double respect , namely in regard of their own credit , & of their Masters honor . So ought Ministers of the word to behaue themselues as becōmeth the Ambassadors of the great Lord of Heauen : all Christians are commanded to walke d worthy of the Lord , who hath called them , e worthy of the Gospel , wherby they are called , f worthy of the vocation whereunto they are called : if all Christians , how much more Ministers whose particular calling hath an eminency aboue all . To this purpose tendeth that exhortation of Saint Paul to Timothy , g Bee thou an example of beleeuers in word , in conuersation , &c. Otherwise as they disgrace themselues , and make themselues to bee thought vnworthy of their place , yea to bee despised , so also they dishonour their Master , as Hophni and Phinias did ; whereupon God said , h they that despise me shall be despised . §. 180. Of Ministers faithfulnesse . THe particular is to be faithfull in deliuering their message . Salomon implieth that an Ambassadour ought to bee faithfull , where he saith , k a faithfull Ambassadour is health , that is , procured and preserued safely to his master , himselfe , and those to whom he is sent . l Thus was the greatest Ambassadour that God euer did , or could send forth , the Apostle and high Priest of our profession Christ Iesus , faithfull to him that appointed him : and this testimony God himselfe gaue of his seruant Moses , m he is faithfull in all mine house : so haue all good Ambassadours beene : but not to insist on particulars , note what Saint Paul saith of the duty of all Ambassadours whom he tearmed Stewards , n It is required in Stewards that euery one bee found faithfull . §. 181. of holding close to Gods message . THis faithfulnesse consisteth in three especiall points . 1 In deliuering nothing but what he hath receiued of his Master , and is agreeable to his will : in this respect Christ said of that which he deliuered , o My doctrine is not mine , but his that sent mee ; and further proueth that he spake not of himselfe : So the Apostle , q I haue receiued of the Lord that which I deliuered vnto you : The Prophets to manifest as much to those vnto whom they spake , vsed to prefixe before their messages these and such like prefaces ; r The word of the Lord , ſ The burden of the word of the Lord , t Thus saith the Lord , &c. And that it may appeare that this is a duty , God giueth this expresse charge to his Prophet , u Heare the word at my mouth , and giue them warning from me : and Christ this vnto his Apostle , * Teach them to obserue all things whatsoeuer I haue commanded you . The Scripture noteth it as a property of false Prophets , x to speake the vision of their owne heart , and not out of the mouth of the Lord. I haue not spoken vnto them , saith the Lord , and yet they prophesied . §. 182. Of declaring Gods whole will. 2 IN deliuering his whole message , euen all that the Lord deliuereth vnto him . Thus much God commanded to his Prophet , y Speake vnto them all that I command thee : and Christ to his Apostles , * Teach them to obserue all things whatsoeuer I haue commanded you : Nothing must be concealed for feare or fauour : Of this mind was Michaiah , who being desired to speake good to the King , as the other Prophets had done , answered ; z Whatsoeuer the Lord saith vnto me , that will I speake , * and Ieremiah ; Whatsoeuer thing the Lord shall answer you , I will declare vnto you : I will keepe nothing backe . §. 183. Of the manner of deliuering Gods Word . 3 IN deliuering his message as the Word of God : This direction in general is laide downe by Saint Peter , who saide , a If any man speake , let him speake as the Oracles of God. That Gods Word may thus be deliuered , there is required in the dispencer thereof , 1 Grauitie opposed to lightnesse , and vaine affectation : A wise Ambassadour will not deliuer his message like a stage-player ; the respect of him from whom he is sent , the presence of them to whom he is sent , will keepe him from lightnesse , and childishnesse . Can lightnesse then beseeme Gods Ambassadours ? Gods word is in it selfe full of grauity , no lightnesse , no vanity in it . Saint Paul expresly requireth grauity in Titus , and not without good reason ; for this will breede reuerence and due respect to their message in the hearts of their hearers . 2 Authoritie opposed to fearefulnesse , and shamefastnesse . Gods word hath in it a diuine power , and an admirable maiesty ; and therefore must accordingly be deliuered . This is it whereunto the Apostle exhorteth Titus , saying ; a Speake with all authoritie : We haue an excellent patterne hereof in Christ Iesus , b who taught with such authority , as made his hearers astonished . That thus we may deliuer Gods Word , wee must in the name of our Master , and by that authority which he hath committed vnto vs , vrge and presse that which we deliuer : this will smite the consciences of our hearers , and make them c Receiue the Word , not as the word of men , but as the Word of God : and thus will it worke obedience in them that heare it . 3 Sinceritie , opposed to falsifying and adulterating the Word of God , which is to mixe it with our owne , or others conceits , or to fashion it to mans humour , so as it may most please man. This was the fault which the Apostle discouered in false Teachers , and whereof he cleareth himselfe , and his fellow Apostles , shewing withall that they were carefull to vse all sincerity : for thus hee saith ; d Wee are not as many which corrupt the Word of God : but as of sincerity , but as of God , in the sight of God speake we in Christ . The word translated * Corrupt or deale deceitfullie with , is a metaphoricall word , taken from deceitfull Vintners , who for gaine mixe water with wine : whereby is shewed that Gods Word ought not to be deliuered so deceitfully , but purely , and sincerely ; this is that vncorruptnesse & sincerity which the Apostle requireth ( Tit. 2. 7. ) For the word is in it selfe pure and sincere without any mixture : whereupon Saint Peter termeth it , c Sincere milke : if accordingly it be deliuered , it will nourish ; if it be mixed , it may poyson . §. 184. Of the end of a Ministers high calling . Vse THus then wee see that this excellent and high calling is not committed to Ministers for their owne sakes onely , for their honour and renowne , to exalt them , to puffe them vp , and make them insolent , but to prouoke them to doe their duty . Whereupon the Apostle saith , f If a man desire the office of a Bishop , he desireth a good worke . A worke it is , and requireth paines and diligence : for which end they are called g Workmen , h Labourers , i Watchmen , k Shepheards , l Seruants , m Ministers , n Stewards , &c. They who neglect the duties of an Ambassadour , can receiue small comfort in the dignity of their ambassage : and yet many there be who seeke to be Ministers , onely as men seeke to be ciuill Officers , for profit and promotion sake , as is too euident by their carriage in their Ministry : they neither care to frame their liues worthy of their place , neither are faithfull in performing the worke of their Ministry , whereby they cause this honourable calling to be vilely and basely esteemed . §. 185. How Mans Weakenesse is succoured by the ministry of Man. BVt howsoeuer some abuse this excellent calling , yet God hath manifested his great mercy to his Church , in appointing men to be his Ambassadours vpon earth : for this hath God done both to succour our weakenesse , and to support our faith . In regard of our weakenesse , we are not able to endure the glorious presence of Gods glorious Maiesty . The very Angels are not able to endure it : whereupon o they are saide to haue wings to couer their faces when they appeare before God : how then should mortall man endure it ? Note the behauiour of the Israelites when they heard God deliuer his Law , p They fled , and stood afarre off : They said ; q If we heare the voice of God any more , we shall die . Hereupon they made this suit vnto Moses , r Goe thou neere , and heare all that the Lord our God saith , and doe thou declare all that the Lord our God saith vnto thee , and we will heare it , and doe it . This motion God well liked , and accordingly appointed sonnes of men to be his Ambassadours , and to declare his will vnto his people . Thus in regard of mans weakenesse , are men ( like to all others , ſ subiect to the same passions that other are ) ordained Ministers of Gods Word . §. 186. How Faith is supported by the ministry of Man. ANd that greater credence might be giuen to their message , they are after a solemne and peculiar manner ( set in Christs steed , in his name , euen t as if he himselfe did it ) to preach peace , and to offer reconciliation : the Gospell is the message of Gods Ambassadours : for the Apostle hauing relation to the Gospell , saith ; Whereof ( o● for which ) I am an Ambassadour . So that in respect of this function and place appointed to Ministers , Gods people may with as strong confidence imbrace and receiue the glad tidings of saluation thus brought vnto them , as if God himselfe with his owne voice did make offer of it . Herein lieth a maine difference betwixt a Minister and a priuate man. A priuate man may haue great knowledge of the mystery of the Gospell , and be able to open and declare the sence and meaning of it : but a Minister by vertue of his office hath this prerogatiue and preheminence aboue others , that in Gods steede he declareth reconciliation : so that when a Minister preacheth and applieth the promises of the Gospell , he doth not onely declare and make knowne Gods mercy and goodnesse to poore sinners , but also is an especiall meanes to moue sinners to beleeue those promises , and to imbrace reconciliation with God. Is not this a strong proppe vnto our faith ? doth it not bring great comfort and peace to distressed soules ? §. 187. Of receiuing Gods message by the ministry of man. REiect not the offer of peace made vnto you by Gods Ambassadors , because they are sonnes of men ; yeeld not to Satans suggestions , whereby he laboureth to perswade men that whatsoeuer Ministers say of peace and reconciliation , God meaneth no such thing : but rather , seeing God hath sent them forth , and set them in his steede , u Receiue them as Gods Angels , yea , as Christ Iesus : and * receiue the Word preached by them , as it is indeed the Word of God , which also worketh in you that beleeue : x Beleeue Gods Prophets , so shall you prosper . Whosoeuer lightly esteeme their Ministry , and beleeue not their message , they put from them the very Word of God , and iudge themselues vnworthy of euerlasting life . §. 188. Of the manner of Pauls being chained . THe second reason , whereby the Apostle inforceth his request for the helpe of their prayer , is taken from his present condition . He was in bonds , or word for word , y In a chaine . This phrase implieth that he had not free liberty , but was restrained : restrained , I say , so as he could not goe from Countrey to Countrey , and from Church to Church , as he had done before times ; yet not so as those which are close held within the wals of a dungeon , or close prison : for then could he not haue performed his ambassage , as here he expresly saith he did , ( I doe my ambassage in a chaine ) then would hee rather haue desired the helpe of their prayers for his deliuerance out of prison . It is likely that he hath reference to that time ( whereof a Saint Luke maketh mention ) when hee dwelt by himselfe with a souldier that kept him , and preached the Kingdome of GOD. Obiect . But there is no mention made of manicling , fettering , or binding with chaines , which seemeth hereto be implied . Answ . At Rome ( where Paul was a prisoner ) such prisoners as were not closed vp in prisons , but had liberty to goe abroade , had a long chaine , the one end whereof was fastened to their right hand , and the other end was tied to a souldiers left hand , so as the prisoner could goe no whether without that souldier , who was as a keeper to him . And thus it is likely that Saint Paul was chained : for he mentioneth here but one chaine in the singular number : and it is said that c Paul was with a Souldier that kept him . Here note these distinct points . 1 The Apostles condition ; he was in a chaine . 2 The declaration of it . He himselfe makes it knowne . 3 The cause of his condition , for the Gospell . 4 The connexion of his office and condition together . 5 The reason why here he maketh mention of it . §. 189. Of the hard vsage of Ministers . 1 FOr the first : Notorious malefactors were wont to be chained : Here then note how An holy Apostle is vsed as a thiefe . In which respect hee saith , d I suffer trouble as an euill doer , euen vnto bonds . Thus was Peter dealt withall , e He was put in prison , and deliuered to foure quaternions of Souldiers , hee was bound with two chaines , and lay betweene two souldiers , and the Keepers before the doore kept the prison . Yea thus was Christ himselfe dealt withall : for f a great multitude came as against a thiefe with swords and staues to take him . The like might be exemplied in many other Prophets , Apostles , Ministers , and faithfull seruants of Christ : for it hath beene the common condition of all , in times of persecution especially . What might be the reason hereof ? any notorious crimes which they commited , or any vniust offence that they gaue to their persecutors ? No verily . No Christian can imagine any such thing of Christ , g Who did no sinne , neither was guile found in his mouth . Saint Paul was ready to doe what good he could to all : for h he held himselfe debter to all , namely , in loue : but hurt he did to none . The like may be said of others , who haue beene so handled . They haue beene as sheepe very profitable and harmelesse : for the Spirit which commeth from aboue was in them , which is , i First pure , then peaceable , gentle , easie to be entreated , full of mercy , and good fruits , &c. It is therefore an euill iealous suspition which the World hath of them , together with an inward inueterate enuy and malice which it hath against them , which maketh it so handle them , and that because they are not of the World. Reade Iohn 15. 19. Vse Let vs not censure men according to the Worlds dealing with them . Let vs not iudge such ( as wee haue iust cause to account Christs faithfull seruants ) malefactors , because by persecutors they are handled as malefactors : so might we condemn those worthy Martyrs which suffered in Queene Maries dayes , and many that are most vilely vsed by the Spanish inquisition , and other persecuting Papists in other places . §. 190. Of Pauls holy glorying in his Chaine . 2 FOr the second , the Apostle himselfe declareth and maketh knowne this condition wherein he was at Rome , and that vnder his hand by a publike letter sent to an whole Church , which was also to remaine vnto all Churches , to be read of all : so that it appeareth he was no whit ashamed of his chaine . Persecution simply in itselfe is no matter of shame . Expresly the Apostle saith , k that he was not ashamed of his suffering : And he exhorteth Timothy not to be ashamed of him , because hee was Christs prisoner : If any suffer as a Christian ( saith Saint Peter ) Let him not be ashamed , but glorifie God in this behalfe . Nothing ought to make vs ashamed but onely sinne , which maketh vs odious before God , because it is a voluntary euill proceeding from our selues . Now to suffer , in it selfe is no such matter . Vse If for the sinnes of this Land God should ( which God forbid ) depriue vs of the light of his Gospell , and of our Christian Magistrates , and giue vs ouer to the power of such aduersaries , as should chaine , imprison , or any other way deale hardly and ignominiously with vs ; let vs not thereupon thinke our selues , our brethren , or the Gospell disgraced , and thereupon be ashamed of our profession : The Apostle doth here rather boast and glory in it , as some doe in a chaine of gold : and the Scripture maketh persecution a matter of l gladnesse , reioycing , and m honour . If we should be ashamed , it would make vs start backe from our profession , it would discourage our brethren , and very much hearten our enemies . §. 191. Of the cause that maketh persecution a matter of reioycing . Quest . HOw can persecution be a matter of honour and ioy ? can any such thing be in suffering ? Why then should malefactors be ashamed ? Answ . As suffering in it selfe is no matter of shame , so neither of honour : it is the cause for which one suffereth , which altereth the case this way or that way . The theeues betwixt whom Christ was crucified , suffered one and the same kind of punishment , yet could one of them say ; * We receiue things worthy of that we haue done , but this man hath done nothing amisse . 3 The third thing therfore to be considered , is the cause of S. Pauls suffering , implied vnder this clause ; For which , namely , for the Gospell . For both the function , and also the condition of the Apostle hath reference thereunto , as hee was an Ambassador for the Gospell , so for the Gospell he was in a chaine . It is the cause which maketh persecution a matter of honour and reioycing . Note the Scriptures wherein persecution is commended , and ye shall find the cause either expressed , or necessarily implied : Note Mat. 5. 11. Phil. 1. 29. 1 Pet. 3. 14. & 4. 16. Persecution in it selfe separated from a good cause , is a punishment , and a curse : a thing grieuous to the flesh , and to be grieued for . §. 192. Of the things for which Men may suffer with comfort . Quest . VVHat may bee the cause of that persecution which causeth blessednesse ? Answ . In generall a Righteousnesse ; and that either in abstaining from euill , or in performing of our bounden duty . b Ioseph suffered imprisonment for refusing to commit folly with his Mistresse : c Moses chose rather to suffer affliction with the people of God , then to enioy the pleasures of sinnes . On the other side , d Daniel was cast into the Lyons den , for praying vnto God. And e Christ was persecuted for doing workes of mercy . More particularly the Gospell which is here set downe . The f Apostles were persecuted for preaching the Gospell : g Others for beleeuing the Gospell . Now because the Gospell is the Doctrine of Christ , they which suffer for preaching or professing it , are said to suffer for Christs h sake , and for the name of i Christ : they which renounce it , are said to k denie Christ Iesus . Vse 1 They which looke to haue true comfort in their suffering , must especially looke vnto the cause , and thorowly examine it , whether it be indeede of that kinde that by Gods Word we may warrantably , yea , and ought necessarily to suffer for . l Saint Peter implieth that there be many causes for which many doe suffer , wherein hee would not haue Christians to suffer , Let none of you ( saith he ) suffer as a murtherer , or as a thiefe , or as a busie body in other mens matters . Note how he maketh not onely open notorious sinnes , but also medling with other bodies matters , to be an vnwarrantable and vniust ground of suffering . This therefore is to be obserued , not onely against traytors , murtherers , theeues , adulterers , idolators , and such like : but also against Separatists , Schismatikes , and all such contentious spirits , as by raising troubles in the Church , bring trouble vpon their owne pates . Vse 2 If the cause be iust and good , with courage stand vnto it ; let not reuiling and disgraceful speeches , let not losse of goods , losse of friends , imprisonment , banishment , racke , strapadoe , sword , halter , fire , or any thing else , make thee start from thy Sauiour , to denie him . But for thy comfort and encouragement looke to the end , m If we suffer , we shall also raigne with Christ . §. 193. Of the Worlds vile handling of Christs Ambassadours . THe fourth point noted , is the connexion of the Apostles function and condition together , though hee were an Ambassadour , yet was he chained ; and though he were chained , yet performed he his function : for he saith ; a I doe my Ambassage in a chaine . Hence arise two points to be noted . The first , that The Ambassadors of the King of Heauen are more hardly dealt withall then the Ambassadors of mortall Kings . We see by experience that all sorts of Ambassadours are kindly vsed . The most sauge and barbarous people that be , will not wrong an Ambassador . It is against the law of Nations to imprison an Ambassador . Though Ambassadors be free in deliuering their message , and though their message be distastfull , yet at least they are let goe free , if not rewarded . But Christs Ambassadors haue in all ages beene very hardly dealt withall . This was it whereof o Christ complained against Ierusalem , saying ; O Ierusalem , Ierusalem , which killest the Prophets , and stonest them which are sent vnto thee . p And whereof Saint Stephen also complained , saying ; Which of the Prophets haue not your Fathers persecuted , &c. Obiect . They are not in all places , and at all times so dealt withall . Answ . When and where it pleaseth God to raise vp Christian Magistrates who loue the Gospell , and defend the Gospell , then , and there the Ambassadors thereof are kept from publike persecution : but yet the greater sort of people will priuately scorne them , and wrong them . And though there be alwayes some , who knowing and beleeling the excellency , necessity , and benefit of their function , highly account of them , euen as of the Angels of God ; yet those some are but few in comparison of the many which oppose against them . All that are of the world will doe what they can against them : And that in regard of their message , and of their Master . §. 194. Of the causes why Christs Ambassadors are hardly vsed . 1 THeir message is as contrary to the disposition of the world as can be : This q is darkenesse , r That is light . Darkenesse cannot endure light : nothing can be so much against the haire ( as we speake ) against the heart of a carnall man , as the Gospell : it pierceth to the quicke , and so maketh him to fret & fume , rage and raue against it , and the messenger thereof . For the world hath a peace of it owne , wherein it is fast lulled asleepe : when it is rowsed vp by any messengers of the Gospell , like a Beare or a Lyon it bestirreth it selfe against him that disturbeth it , and forgetteth all modesty and humanity . If it were a Father that brought this light of the Gospell to a carnall son , the sonne would hate and persecute the father for it : so the father the sonne , and one friend another : hence it is that Christ Iesus the Author of this Gospell , is said f to set a man at variance against his father , and the daughter against her mother , &c. which is not said , to note out the proper end of Christs comming , but to shew what followeth vpon the sending of the light of the Gospell to carnall men , by reason of their wicked and obdurate hearts . 2 Their Master is indeed a great King , a but his kingdome is not of this world , if it were , his seruants would surely fight . Now because he causeth none to rise vp in armes to execute speedy reuenge , but suffereth the wicked till the great day of reckoning , the world feareth him not , nor careth to abuse his Ambassadors . Vse 1 How great is the blindnesse , wilfulnesse , wretchednesse , malitiousnesse , vngratefulnesse of the world ? Vse 2 How are Ministers to prepare themselues against al the hard dealing that may be ? let them not looke for such respect at the worlds hands , as earthly Ambassadors find : if they find such , they haue cause to suspect themselues . It is to be feared , that they seek too much to please the world . If they haue not b the resolution which this Apostle had , they may be as loath to deliuer their ambassage , as c Ionah was . §. 195. Of Ministers vsing their libertie . THe other point is , that Ministers must take and vse what libertie they can haue . Saint Paul went as farre as his chaine would let him : In his chaine hee preached . So likewise in prison hee d preached . Thus did Christ and his Apostles , though they were persecuted , continue to preach : when they could not in one place , they went to another . There is e a necessitie laid vpon the Ambassadors of God : and woe to them if they preach not the Gospell , when they may . But if notwithstanding some restraint , they doe what lawfully they may , and possibly they can , as they manifest thereby a great zeale of Gods glory , in preferring it before their owne ease , so great shall that reward be , which their Master will giue them . §. 196. Of Ministers forbearing to preach , being inhibited . Quest . VVHat if Ministers bee inhibited by Magistrates to preach : may they notwithstanding that inhibition preach ? Ans . Difference must be made betwixt times of persecution ( when infidell or idolatrous , or any such Magistrates as are open enemies to Christ beare rule , who seeke vtterly to suppresse the truth of the Gospel , and roote out the professors thereof ) and times of peace ( when Christian Magistrates , who defend the Gospel , & seek the progresse thereof , gouerne the Church ) The inhibition of infidels , and idolaters made simply against preaching of the Gospell , because they would haue it vtterly suppressed , is in this case no sufficient inhibition to bind the conscience : it is directly and apparantly contrary to Gods word . But when Christian Magistrates inhibit Ministers to preach , it is because they thinke them vnfit and vnmeete , either for some notorious crimes , or for some erronious opinions , to exercise their ministeriall functions . In these cases , such as are so inhibited , so far forth as they are inhibited , ought not to preach . Neither are particular and priuate men to iudge of the cause of the inhibition , whether it bee iust or vniust : but as they who are appointed by the present gouernment to ordaine Ministers , are to iudge of their fitnesse thereunto , so likewise of their vnfitnesse . Againe , difference must be made betwixt the kindes of Ministers which are inhibited to preach . Some were ordained immediatly by Christ Iesus , & particularly commanded by him to preach : all the world could not silence such : though they were inhibited , yet ought they not to be silēt , if at least they were not forcibly restrained . Wherfore , we reade that f the Apostles notwithstanding they were commanded by the Priests and Rulers of the Iewes to preach no more , yet cōtinued to preach : g the like may be said of the Prophets , who were extraordinarily appointed by God. Other are ordained by the hands of men , euen of the Gouernors of the Church . Now as they haue power to ordaine Ministers , when they iudge them fit for that place , so they haue power to depriue Ministers , when they iudge them vnfit for that place , and therfore obedience must be yeelded to their inhibition . §. 197. Of Ministers needlesse forbearing to preach . BVt to returne to the point , Persecution is no sufficient cause to make a Minister cease preaching ; rather then not preach , he ought , as Paul did , preach in a chaine , if he may haue such libertie as Paul had . How will they answere it vnto their Master , who vpon meere surmises and needlesse feares abstaine from preaching : not much vnlike to a sloathfull man , that being to goe about his businesse , saith , h A Lion is without , I shall be slaine in the streete ? such ought to be a Ministers forwardnesse in performing his ambassage , that he doe his vttermost endeauor , till he be directly and necessarily hindred . Vse 2 Heauie is that reckoning which they must make , who haue all the libertie , fauour and encouragement that they can desire , and yet preach not . §. 198. Of praying for Ministers restrained . 5 FOr the last point , the reason why the Apostle heere mentioneth his chaine , is the rather to stirre them vp to helpe him with their prayers , that he might both be assisted by God , in doing what he did , and also , if it pleased the Lord , haue greater libertie to doe more good . The word in the former verse , and in this verse also translated bould speaking , signifieth also liberty to speake . From the force of this reason , I obserue , The more Ministers are restrained , the rather ought prayer to be made for them . It should seeme that the Apostle , when he wrote to the Hebrewes , was some way or other hindred , so as he could not then come to them , whereupon hauing desired them to pray for him , againe hee desireth them i somewhat the more earnestly to doe so , that he might be restored to them more quickly : but most cleare is this by the practise of the Church , when Saint Peter was clapt vp close into prison , k earnest prayer was made of the Church vnto God for him . Prayer is the best meanes that can be vsed in this case : the most powerfull with God , g the least offensiue to men . Note the issue of the Churches prayer for Peter . There is also greatest need of the best meanes in this case , and that in regard of the losse which the Church sustaineth by the restraint of faithfull Ministers . Vse The vse which we are to make of this point , is , that we put it in daily practise . §. 199. Of the need of boldnesse . THe Apostle hauing vsed those two forcible reasons to mooue them to pray for him , returneth againe to the matter , and repeateth the thing which he would haue them pray for in his behalfe , namely , that hee may speake boldly , which he amplifieth by the manner , as hee ought to speake . The word which the Apostle vseth in this latter place somewhat differeth from the former , that is a a Nowne , this a b Verbe : yet in effect they imply one and the same thing . This repetition of this point sheweth , that Boldnesse and freedome of speech is very needfull for a Minster : The Holy Ghost repeateth not things in vaine : wherefore that which hath beene deliuered concerning this point , is the rather to be regarded . That which the Scripture againe and againe vrgeth , we must not lightly passe ouer , but giue the more diligent heede thereunto . §. 200. Of Pauls iealousie ouer himselfe . IN that vpon the mention of his chaine Saint Paul reneweth his desire of this point , namely , that hee may speake boldly , as if he had thus said ; Because I am chained , I doe the rather desire boldnesse of speech : I note foure commendable vertues in him . 1 An holy iealousie which he had of his owne weakenesse . 2 An earnest desire of well performing his function . 3 An inuincible resolution to hold out to the end . 4 A strong affiance in the power of God. 1 For the first , he was not ignorant that an iron chaine , a keeper continually by one , restraint of liberty , and feare of greater danger , were greeuous to the flesh , ( c For no chastening for the present seemeth to be ioyous , but grieuous ) that they might be meanes to dant the freest spirit , and to make the most couragious fearefull , that hee himselfe was flesh & blood , that there needed more then flesh , euen Gods Spirit to vphold a man , to make him bold to performe his duty in a chaine : wherefore though yet he were not danted , yet he desireth Gods helpe in regard of his present affliction to support his spirit , and keepe him from fainting . §. 201. Of Pauls desire well to performe his function . 2 For the second , such was his desire of courage and boldnesse to performe his function as he ought , that being in a chaine , he desireth rather still in his chaine so to doe , then to be freed from his chain . For one would haue thought that being afflicted , he should most of all haue desired the remouall of the affliction : but hee preferred that before this : as is more cleare & euident by that which he said to the Elders of Ephesus , when hee tooke his farewell of them ; d I count not my life deare vnto my selfe , so that I may finish my course with ioy , and the ministry which I haue receiued of the Lord Iesus , to testifie the Gospell of the grace of God. §. 202. Of Pauls constant resolution . 3 For the third , though hee had suffered much , yet as yet he had not e resisted vnto blood : though his liberty were restrained , yet his blood and life were preserued ; therefore hee still continueth to fight the Lords battaile , and to maintaine his quarrell : In a chaine hee preached , and still desireth boldly to preach , yea , though it were in a chaine . Doth hee not herein manifest a braue spirit , an vndanted mind , an inuincible courage ? §. 203. Of Pauls stedfast Faith. 4 FOr the fourth , assuredly hee beleeued that God was able to giue him courage and boldnesse , notwithstanding his chaine , and mauger the fury and rage of all his enemies , or else would he not haue desired boldnesse , now that he was in the power of his aduersaries : but well hee knew that they which chained him , were chained by his Master Christ Iesus , who f led captiuity captiue : so as they could no further restraine him then his Master permitted them ; and he was not ignorant ( for himselfe said it ) that g though he himselfe suffered vnto bonds , yet the Word of God was not bound : they chained his body , but they could not chaine Gods Word . §. 204. Of the excellency of the foure forenamed Vertues . BEhold here a rare example : rare for the excellency , and rare for the scarcity of it . Admirable vertues were these , worthy our imitation . 1 They who maintaine in them such an holy iealousie , fearing lest through the weakenesse of the flesh they may be danted with affliction , will be the more watchfull ouer themselues , more earnest with the Lord in prayer to assist and vphold them , and more desirous of the helpe of others prayers , as Saint Paul here was : such haue beene found to stand out to the last cast stedfastly , when proud crackers haue beene quailed . 2 To desire while a man is vnder the crosse , rather to preach boldly , then to haue the crosse remoued , argueth a great zeale of Gods glory , and a true desire of the progresse of the Gospell , and edification of the Church : for thus he preferreth these before his owne ease , liberty , yea , and life too . 3 Constancy is that which setteth the crowne vpon a mans head . They who after they haue endured some trials , shrinke in their heads , and giue ouer the fight before their life be ended , loose the glory of their former valour . 4 But to be perswaded , that God is able to enable his seruants in all distresses and difficulties to doe that worke whereunto he sendeth them , notwithstanding their owne weakenesse , and their aduersaries power , will make men not feare what can be done against them , but still hold on vnto the end . §. 205. How most mens disposition is contrary to Pauls . THus we see what rare and excellent vertues these be . But alasse they are too rare and scarce among men : as appeareth by their contrary disposition : For 1 Many after they haue endured some small trials , grow so insolent thereupon , that they thinke they can neuer be moued , and so forget God , and care not to seeke helpe and assurance from him . 2 If they call vpon him , it is rather for deliuerance from that present crosse , in regard of their owne ease , then for any ability to honour God , or doe good vnto his Church : when men are any way afflicted , they account deliuerance from it a great happinesse , and therefore aboue all desire it : Oh that I were at liberty , saith the prisoner : Oh that I were in my Country , saith the captiue : Oh that I had health , saith the sicke man : and I wealth , saith the poore man. 3 So farre they are from resisting vnto blood , and induring till death , that so soone as a persecution ariseth for the Gospel , they are presently so offended and affrighted that they b forsake their profession . 4 They so dread their aduersaries power , and so doub● of Gods almighty power and good prouidence , that they thinke it in vaine to call vpon God. The want of the forenamed graces in most men , ma●keth them to be the more admirable in them who hau● them ; and it ought to moue vs to seeke the more carefull after them . §. 206. Of the necessity of preaching boldly . THe last clause is this , as I ought to speake : which some take to be set downe by the Apostle as a further motiue to stirre them vp to pray for vtterance and boldnes of speech in this behalfe , because it was his bounden duty , necessity was laid vpon him , hee ought so to speake : whence may bee obserued that , It is not a matter arbitrary for a Minister to preach the Gospell , and that boldly , but a necessary thing . c Necessity is laid vpon mee ( saith the Apostle ) and woe vnto me if I preach not the Gospell . As much may bee said of all Ministers : Their offices require as much , the charge is committed vnto them . They who doe it not , omit their bounden duty : wherefore euery sleight occasion should not be an hinderance to them . §. 207. Of preaching after a right manner . BVt I take this clause rather to declare the manner of preaching , then a motiue to preach : and to haue reference both to his function , and also to his condition : that he may so speake as becommeth an Ambassador , and so also as becommeth one which was in bonds . Hence first note that , It is not sufficient for a Minister to preach , vnlesse it bee done after a right manner : What is required vnto the manner of preaching I shewed before : the point in generall is againe vrged by this Apostle , Col. 4. 4. And by Saint Peter saying , e If any speake let him speak as the oracles of God. Thus in other functions doth the Apostle require aright manner of performing them . Rom. 12. 8. The same Lord who requireth the duty it selfe , hath prescribed the right manner of performing it , so as our obedience and faithfulnesse is declared by the one , as wel as by the other . In the duties which wee performe , let vs carefully obserue how they ought to bee performed , if at least in the performance of them wee desire to be accepted . Little is this in regard by many : for to insist in the point in hand , how loosely , how coldly , how trudely doe many preach the Word ? as if it were inough onely to preach . Againe others fal into an other extreame : they preach the Word too curiously , too conceitedly , too vainely , with too great affectation and ostentation . Little doth God regard such paines : little comfort can Ministers reape thereby . §. 208. Of a Ministers carrying of himselfe according to his present estate . AGaine , the Apostle implieth that , A Minister in bonds must haue respect to his present condition , accordingly to carry himselfe : as he may not by his timorousnesse betray Gods truth : so neither by his indiscreete and ouer-great boldnesse indanger the same . This doth Christ imply vnder that generall precept , d Be wise as serpents , and innocent as doues . Doue-like innocency will keepe vs from all fraudulent dealing , so as wee shall not deceiue our Master , and abuse that trust which hee putteth in vs. Serpent-like wisdome will make vs preuent many mischeefes , which otherwise through rashnes we might fall into . Such wisdome vsed the Counsell at Ierusalem , when they did forbeare to bee too violent against all the rites of Moses Law , because of the multitude of Iewes which beleeued , and permitted e Abstinence from blood , and from that which was strangled : yea it may be probably collected that Saint Paul f while he continued , by the space of two years disputing in the schoole of Tyranus which was at Ephesus , preached not particularly against Diana , though in generall hee perswaded the people that g They are no Gods which are made with hands , and also h perswaded the things which concerne the kingdome of God. For certainly there would haue beene many tumults raised against him , & the Church ( as i through the malice of Demetrius a siluer-smith there was afterwards ) if by name he had inueighed against Diana . That thus we may , when we are in our enemies power , speake as wee ought to speake , we are to k pray for the spirit of wisdome , that wee may l discerne things that differ , and that wee may rightly iudge of all circumstances ( as are Time , Place , and Persons , with the like ) and accordingly behaue our selues . That promise which Christ made to his Disciples ( saying m When they deliuer you vp , it shall bee giuen you in that houre , what yee shall speake : for it is not yee that speake , but the Spirit of your Father which speaketh in you ) and that which more generally he made to al that call vpon him aright ( namely , that n God will giue the Holy Ghost to them which desire him ) These and such like promises may assure Gods faithfull Ambassadours , that the Lord their Master will giue them vnderstanding how to deliuer their ambassage , if at least they seeke to o vnderstand according to sobriety , & be not too preposterous , following the apprehension of their owne conceit , rather then the direction of Gods word . p O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word , that so thy name may be the more glorified , and thy Church edified . Amen . An Analysis or ResoluTION OF A DECLARATION which Christ made of the sinne against the Holy Ghost : Recorded , MATTH . 12. 31 , 32. and MARKE 3. 28 , 29. IN the Declaration , is noted 1 The Preface , wherein is intimated 1 The certaintie of the point ( Verily ) . 2 The authoritie of him that deliuered it ( I say vnto you ) . 2 The Point it selfe : wherein is noted 1 Gods Mercy 1 Declared by forgiuing sinne . 2 Amplified by The sinnes forgiuen . Set foorth by The extent of them All sins wherwith soeuer . The Kinds of them noted . Generally All matter of sinnes . Particularly Blasphemee . The Persons 1 By whō sin is cōmittee , Men : Sons of me : Amplified by their generality ( whosoeuer ) . 2 Against whom sinne is committed . The Sonne of Men. 2 Gods Iustice . 1 Declared by affording to pardon to the sin against the Holy Ghost . 2 Amplified by setting forth 1 The nature of the sinne , and that by The quality of it , in Speaking against : Blaspheming . The obiect against which it is directed The Holy Ghost . 2 The issue of it noted 1 Negatiuely , and that Simply by An indefinite particle , NOT. A generall particle , NEVER . Cōparatiuely , by a distinction of times . Nor in this world . Nor in the world to come . 2 Affirmatiuely , in these words , Is in danger of eternall damnation . A TREATISE OF THE SINNE AGAINST THE HOLY GHOST . §. 1. Of the occasion that Christ tooke , to declare the sinne against the holy Ghost . THE Sinne against the holy Ghost , is most plainly and fully laid downe by Christ in his Recrimination , and iust censure of the Scribes and Pharisies , who malitiously slandred and blasphemed the cleare euidence which he gaue of his Diuine power in dispossessing a Diuell , that made the party whom he possessed both blinde and dumbe . Their blasphemous slander was , that Christ cast not out diuels but by Beelzebub , the prince of Diuels . This slander doth Christ first remooue , by shewing that it was neither probable , nor possible , that by Satan should Satan be cast out . Not probable either in the thing it selfe , or in their opinion who said it . Not in the thing it selfe , because then should Satan bee diuided against himselfe : which is no way likely , for so should he procure his owne ruine : as is proued by an induction of three particulars , one of a Kingdome , another of a Citie , the third of an House , neither of which if it be diuided against it selfe can stand : so nor Satan . Now what probabilitie is there , that Satan an old , politique , experienced Prince , as desirous as any other , to maintaine his owne Power and Dominion , should wittingly seeke his owne ruine and ouerthrow . Nor in their owne opinion was that which they said of Christ probable ; because they otherwise thought of other men that cast out diuels . Their owne children ( men bred and brought vp among themselues ) that cast out diuels , as Christ did , were not by them thought to cast out diuels by the power of Satan , but by the finger of God. Is it then likely , that in their consciences they thought that which they vttered with their tongues , that Christ cast out Diuels by the Prince of Diuels ? That it was not possible , that by Satan , Satan should be cast out , Christ proueth by that superiour power which he casteth one our , must haue ouer him that is cast out : he must bee able first to binde him , and then to spoile his house . But Satan hath not a superiour power ouer himselfe : It is impossible that Satan should be stronger then Satan . Thus our Lord Christ hauing cleane quenched the fire of that blasphemous slander ( for a slander cast on him that is innocent , is as a fire-brand put into water ) and by his iust apologie stopped their blacke mouthes , so as they had not to oppose against that he said , he setteth forth the high pitch of their impietie , which proceeded to plaine blasphemie against the holy Ghost : and from thence taketh occasion to declare the vile nature , and fearefull issue of that sinne . Two Euangelists record the Summe of that which Christ deliuered , concerning the sinne against the holy Ghost , I will therefore set downe the text out of them both . Matth. 12. 31 , 32. Wherefore I say vnto you , All maner of sin and blasphemy shal be forgiuen vnto men : but the blasphemy against the holy Ghost , shall not be forgiuen vnto men . And whosoeuer speaketh a word against the Son of man , it shall be forgiuen him : but whosoeuer speaketh against the holy Ghost , it shall not be forgiuē him , neither in this world , nor in the world to come . Mark. 3. 28 , 29. Verily I say vnto you , All sinnes shall be forgiuen vnto the sonnes of men , and blasphemies , wherewith soeuer they shall blaspheme . But hee that shall blaspheme against the Holy Ghost , hath neuer forgiuenesse , but is in danger of eternall damnation . §. 2. Of the inference of Christs censure vpon their slander . THE forenamed Recrimination , and censure which Christ gaue of the Scribes and Parisies , is in these words ; very sharpe indeed it is , but most iust . The reason thereof is intimated by Saint Matthew , in the particle of inference set downe in the first place ( Wherefore ) and expressed by Saint Marke , in the reason which hee layeth downe in the last place ( because they said he had an vncleane spirit . ) Very brazen-faced and impudent they were , that durst openly vtter such a vile slander against all probabilitie and possibilitie , yea against their own iudgement and opinion , and therefore Christ thought it not meete to spare them any whit at all . Whence learne , that As sinners wax bold and impudent in sinne , so is the hainousuesse and fearefull issue of their sinne to be discouered . a Cry aloud ( saith the Lord to his Prophet ) spare not : shew my people their transgression , and the house of Iaakob their sinnes . b Rebuke them sharpely , saith also Saint Paul to Titus . They who are acquainted with the histories of the Prophets , of Christ , and of his Apostles , cannot be ignorant of their holy zeale , in laying open the fearefull estate of notorious sinners , euen to their very faces . Thus , if they be not past all recouery , they may bee brought to some compunction and remorse , c as the Iews were vpon Peters laying forth the hainousnesse of their sin in crucifying the Lord Iesus . This reason doth Saint Paul alledge , where he aduiseth Titus to reproue the Cretians sharpely ; for he addeth this clause , that they may bee sound in the faith . If those sinners themselues , whose estate is so laide forth , be obstinate , and will not thereby be any whit moued , nor brought to remorse , but rather wax more impudent ( as these Scribes and Pharisies , like the Iewes their fore-fathers , who said to Ieremiah , As for the word which thou hast spoken to vs in the name of the Lord , we will not harken vnto thee : and of whom the Lord said to Ezechiel , The house of Israel will not hearken vnto thee , for they wil not harken vnto me : for all the house of Israel are impudent and hard-hearted ) yet may others be kept from going on in their course , and from growing to their degree of impudency , as is noted of some in Malachies time , who obseruing the stoutnesse of their fellowes against the Lord , feared the Lord. If none at all be wrought vpon by the knowledge of their sinne , then are they made the more inexcusable : and Gods seuere proceeding against them is the more iustified . Thus much Daniel declareth in his confession vnto God , where first he saith , We haue sinned and committed iniquitie , and haue done wickedly , &c. then he addeth , neither haue we hearkened vnto thy seruants the Prophets : whereby he implieth that the Prophets declared their sinnes , and denounced Gods iudgements against them : and thereupon he inferreth , O Lord , Righteousnesse belongeth vnto thee , but vnto vs confusion of faces . Vse Vpon these and other like proofes and reasons Ministers must learne , as they see iust occasion , to put in practise the forenamed Doctrine , and by their holy zeale in laying forth sinne , and the issue thereof , to shew their desire of reclaiming sinners , of staying the infection and contagion of sinne , and of iustifying Gods proceeding against sinners . §. 3. Of the resolution and seuerall heads of the text . TO passe from the Occasion and Inference of Christs censure , note further the Manner Matter thereof . Christs manner of setting it forth , is with great ardency and authority , noted in the Preface prefixed before his censure ( Verily Isay vnto you . ) The particle of asseueration ( Verily ) declareth his ardencie : his auerring of it in his owne name ( I say ) sheweth his authoritie . The matter of Christs censure is 1 Generally propounded . 2 Particularly applied . In the general proposition is noted 1 The Nature . 2 The Issue . of the sinne censured . The Nature thereof is declared by the person against whom it is in speciall directed , namely , against the Holy Ghost . The Issue of it is , that it shall neuer be forgiuen . Both these are amplified by comparing them with the Nature and Issue of other sinnes . Other sinnes are committed against the Sonne of Man. This against the Holy Ghost . Other sinnes shall be forgiuen . This shall neuer be forgiuen . In this comparison is set forth a liuely representation of Gods Mercy and Iustice . Of his Mercy in forgiuing euery sinne committed against the Sonne of Man. Of his Iustice , in vouchsafing no pardon to the sinne against the Holy Ghost . §. 4. Of the truth and weight of the points heere deliuered . THe first point to be noted is Christs Preface : whereby he sheweth , that what he deliuereth concerning this point , is both a certaine and infallible truth : and also a point of weight and moment . Christ auerreth it vpon his authoritie and credit . I say ( saith he ) I that am a faithfull and true witnesse , I who cannot lye , I who am the very truth , I say . So as , of what authoritie our Lord , the eternall Son of God is , this which he hath here deliuered is also , namely , true , certaine , infallible , vnchangeable , Heauen and earth shall passe away , but his word shall not passe away . With this authority doth Christ * oft ratifie and confirme that exposition which he gaue of the Morall Law : and opposeth it to the light credit of the ancient Doctors of the Iewes , saying , You haue heard it said of old , &c. But I say vnto you , &c. so as his authoritie is more then any others can be , for Christ is the onely true Doctor of the Church : as he himselfe testifieth of himselfe , saying , One is your Doctor , euen Christ . He hath power in his own name , by his own authoritie to deliuer any thing to his Church : which power is intimated vnder this imperial phrase ( I say . ) And herein his manner of teaching is different from all others . For the vsuall phrases of the Prophets were , Thus saith the Lord : The word of the Lord : The burden of the word of the Lord : with the like . To make doubt of any thing which Christ saith , is to call his authority into question . If therefore the word spoken by the Prophets was stedfast , how much more stedfast is the Word spoken by the Lord himselfe , Christ Iesus ? The particle set by Saint Marke before the clause of Christs authoritie , is in the Greeke Amen , and in the Hebrew signifieth Truth , and so not vnfitly translated Verily . It is a note of an earnest and vehement asseueration . Hereby then we are giuen to vnderstand , that the truth heere deliuered is a weightie truth : not lightly to be regarded , and sleightly passed ouer . For hee which gaue this commandement ( Let your communication be yea , yea , nay , nay ) would neuer haue added this vehement asseueration , if there had not been need thereof . The reason why Christ first vsed this Preface , was to moue them who heard it , to giue the greater credence , and the more diligent heed to that which hee deliuered , lest at any time they should let it slip . And it is thus recorded by the Euangelists , that wee which reade it , or heare , should know that the points heere deliuered are worthy our due and serious meditation : points needfull to be taught and learned . §. 5. Of Gods mercy in forgiuing sinne . CHrist hauing raised vp the attention of his hearers , by the forenamed Preface , in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost , by declaring the riches of his mercy , in respect of all other sinnes , in these words , All sinnes shall be forgiuen vnto the sonnes of men , and blasphemies wherewith soeuer they blaspheme . And whosoeuer speaketh against the Sonne of Man , it shall be forgiuen him . The mercie of God heere propounded , consisteth in the forgiuenesse of sinne : the greatest euidence of mercy that could be giuen . It is further amplified : 1 By the kinds of sinne set downe both generally ( all sinnes , all manner of sinne ) and particularly ( Blasphemie ) . 2 By the persons that commit sinne ( sonnes of men ) and among them ( whosoeuer ) . 3 By the person against whom the sinne is committed ( the Sonne of Man ) The first and generall point here to bee noted , is that Sinne may bee forgiuen . A point well knowne to all that know the end of Christs comming , ( which was , to saue sinners ) and the true scope and intent of the Gospell , which was to mitigate the rigor of the Law , that saith , Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them . All the Sacrifices vnder the Law prefigured the truth of this Doctrine : and the many promises of the Word both in the old and new Testament , together with the manifold performances thereof to poore sinners , doe abundantly confirme the same . The true proper reasons hereof are , the mercy of God ( who desireth not the death of sinners ) and the Sacrifice of Christ , whereby the Iustice of God is satisfied : in which respect Christ is said to put away sinne by the sacrifice of himselfe . So as there is nothing in the sinner to moue God to passe by his sinnes , but onely the sweete concurrence of mercy and iustice in God. Admirable is the comfort which hence ariseth to poore sinners . Sinne makes the creature to be most wretched and cursed . By reason thereof hee is odious in the pure eyes of God : yea he is lyable to the infinit wrath of God , and to all the fearefull fruits thereof , which are all the iudgements and plagues which can be inflicted on bodie or soule in this world , and a cursed death at the departure out of this world , and eternall torment and torture in the world to come . Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne ? The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer , and changed his countenace , and troubled him , so as the ioynts of his loynes were loosed , and his knees smote one against another . But what comfort and ioy will it bring to the conscience of such a sinner , to heare the voice of Christ say vnto him ( as to the poore palsie man which was brought before him ) Son be of good comfort , thy sinnes are forgiue thee ? Loe Christ hath here indefinitly , without respect vnto any particular person , said , that Sinne shall be forgiuen . Let our care therefore be to seeke for pardon : and not despaire , and sinke downe vnder the burden of sinne . The pardon is purchased and granted ; let not vs reiect it , or neglect it . If we acknowledge our sinnes , he is faithfull and iust to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse . Behold heere a sure ground of repentance , and a strong motiue to stirre vs vp to forsake our sinnes . If there were no hope of pardon , what incouragement could the sinner haue to turne from his sinnes ? for his heart would thus reason , Indeed I am a weefull wretch through sinne : but what will it now boote me to leaue my sinne ? my iudgement is past : there is no recalling of it : there remaines no pardon . But assurance of pardon makes him to alter the case , and thus to reason , Though I haue heretofore beene so wretched , as by sinne to implunge my selfe into endlesse miserie , yet I heare that there is pardon for sinners : surely I will no more continue in this wofull estate , I will seeke pardon for sin past , and be watchfull against sinne for the time to come . Were there no hope of pardon of sinne , man would no more care to turne from sinne , then the Diuell doth . This point therefore of the remission of sinne , must be vrged as a meanes and motiue to draw men from their sinnes , and to worke in them true and sound repentance . That repentance which ariseth from faith in the pardon of sin , and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes , is the most kindly wrought , and will proue the truest , and best repentance . §. 6. Of the extent of Gods mercy in pardoning all sins . SO farre reacheth the goodnesse of God in forgiuing sinne , as there is no sinne ( except that onely which is heere excepted , The sinne against the Holy Ghost ) but commeth within the Compasse thereof . All sinnes ( as Saint Marke hath recorded Christs speech ) All manner of sinne , ( as S. Matthew hath recorded it ) shall be forgiuen : not as if in the issue and euent , euery sin should indeed be pardoned ( for then few men should be condemned , which is contrary to the curret of the Scripture , that saith , Few shall be saued ) but because euery sinne is pardonable . The point then heere to be noted , is that ( except before excepted ) No sinne in the nature thereof is irremissible : originall corruption , and actuall transgressions : whether few or many : light or hainous : new bred , or old and inueterate : only once , or oft committed ; on ignorance or against knowledge : voluntarily or by force : of infirmitie or presumption : against God or man ; without a mans bodie , or against his owne body : in secret or openly : by omitting or sleightly performing that which is good : all may be pardoned . For a particular proofe hereof , take the example of Manasseh , who ( I thinke ) went the furthest in sinne that euer any did since Adams time , and receiued pardon . Of his originall corruption no question can be made : that his actuall transgressions were many , & those most hainous bloody , crying sinnes , committed not on ignorance only , but against knowledge , voluntarily , presumptuously , against God and man , the history recorded of him apparantly sheweth : and yet were they all pardoned . The reason hereof may not be sought in the party that sinneth , or in the nature of sinne ( for euery sin is mortall , and deserueth eternall condemnation ) . In either of those no reason at all can be found out : But onely in the extent of Gods mercy , and in the all-sufficiencie of Christs sacrifice . For the mercy of God is greater , not onely then any one , but then all sinnes whatsoeuer : and the sacrifice of Christ is a sufficient price of redemption for all : His blood clenseth from all sinne . As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne : so the riches of Gods mercy , and the infinite value of Christs Sacrifice , are the cause of pardoning all sinnes . Obiect . Why then is not the sinne against the Holy Ghost pardonable ? Answ . Not because it is greater then Gods mercy , or aboue the price of Christs oblation , but because of Gods reuealed determination against it , as we shall * hereafter more distinctly heare . Vse 1 From this extent of Gods mercie we may well inferre , that mans destruction is of himselfe : either because he malitiously despiteth the Spirit of Grace , or wilfully reiecteth the offer of pardon . In the order of redemption God hath made mans sinne pardonable , but man by his impenitencie makes it not to be pardoned . Vse 2 From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon , how many soeuer , or how great soeuer our sinnes haue beene . Note the gracious inuitation of the Lord by his Prophet , saying , Come now and let vs reason together : though your sinnes be as scarlet , they shall be as white as snow , though they be red like crimson , they shall be as wooll . Whensoeuer the Diuell seeketh to bring vs to despaire , either by the multitude or by the hainousnesse of our sinnes , let vs in faith plead this before God , All sinnes shall be forgiuen : and thereupon apply to our soules the blood of Christ , which clenseth from all sinne : and be moued thereby to turne from all . §. 7. Of Blasphemie , how hainous a sinne it is . THe particular sinne , whereby the forenamed mercie of God in forgiuing sinne , is exemplied , is Blasphemy . For in Saint Matthew , Blasphemy is expresly added to all manner of sinne that shall be forgiuen : and in Saint Marke it is said , that All blasphemies wherewith soeuer men shal blaspheme , shall be forgiuen . Whence are offered two Doctrines to our consideration . 1 Blasphemie is a most hainous sinne . 2 Blasphemie may be forgiuen . The former Doctrine is implied by the particular mention of it in this place . For in that Christ giueth this as an instance and euidence of Gods rich mercy , in forgiuing al manner of sinne , because he forgiueth Blasphemie , hee giueth vs thereby to vnderstand , that Blasphemie is one of the most notorious sinnes , a sinne which is most hardly forgiuen , which yet notwithstanding being forgiuen , wee may well hope that other sinnes may be forgiuen . The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie . Blasphemie ( according to the notation of the Greeke word ) fignifieth * to hurt ones fame , or credit : yea in Hebrew also a blasphemer of God is said * to strike thorow the name of Iehouah . In former ancient times this world , Blasphemie , hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit , in which sence it is also sometimes vsed in the new Testament : as where Saint Paul saith of himselfe , and other Ministers of the Gospell , Being defamed , ( or ( word for word to translate it ) being blasphemed ) we pray : and where Saint Iude saith of the wicked in his time , They speake euill of ( or they blaspheme ) dignities : Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God : and that both in regard of the Matter , and also of the Manner , whereby Gods name is dishonoured . In regard of the matter of Blasphemie , God is blasphemed two wayes : either Priuatiuely , by taking away from God that which is due vnto him , and wherein his honor consisteth : or Positiuely , by attributing that vnto him , which is vnbeseeming his Maiestie , and dishonorable to his great name . The honor due to God is taken from him two wayes . 1 Simply , when that which properly belongeth vnto him is denied him . Thus because the King of Ashur denied that God was able to saue Ierusalem , and to deliuer it out of his hands , hee is said to blaspheme the Lord God of Israel . 2 By consequence , when that which is proper to the Creator , is attributed to the creature : thus the Scribes and Pharisies imagining Christ to bee a meere creature , and not thinking that he was God , because he tooke vpon him to forgiue sinnes ( which is a power proper onely vnto God ) accused him of Blasphemie : and againe , the Iewes went about to stone him for Blasphemie , because ( as they alledge ) he being a man , made himselfe God. Though their censure of Christ were most false and slanderous , yet thereby they plainly shew what was accounted blasphemie . But to make this point more cleare , the Holy Ghost expresly saith of the Israelites in the wildernesse , that they committed great blasphemies , because they said of the molten Calfe which they set vp , This is thy God which brought thee vp out of the Land of Aegypt , whereby they attribute to the Calfe , a creature of their owne making , that which God the Creator of all things did . The other kind of blasphemie , in attributing such things to God which are vnbeseeming his Excellencie , is noted in those Israelites that caused their sonnes to passe thorow the fire , making God thereby like vnto the Diuell , to delight in mans blood : a thing most dishonorable to the Diuine Maiestie . The Lord hauing relation to that Heathenish and barbarous fact of the Israelites , saith to their children , In this haue your Fathers blasphemed me . Thus it is noted of those on whom the Viall of Gods wrath was powred out , that they blasphemed the God of heauen for their paines : their blaspemie , without question , was that they impeached God of iniustice , vnmercifulnes , cruelty and such like things , much vnbeseeming his glorious name . In regard of the manner of blasphemie , when any thing is spoken of God , or to God ignominiously , reproachfully , disgracefully , contemptuously , or the like . Gods name is blasphemed thereby : as when Pharaoh said , Who is the Lord that I should heare his voice , &c. And when Iehoram , King of Israel said , Behold this euil is of the Lord , what should I waite for the Lord any longer ? And when Nebuchadnezzar said , Who is that God that shall deliuer you out of my hands ? And when the wicked in Iobs time said , What is the Almightie , that we should serue him ? and what profit should wee haue , if we pray vnto him ? By the seuerall wayes wherein men blaspheme God , wee may obserue that this sin of blasphemie is directly derogatory to the honor of Gods name , which ought not to be taken in vaine , but rather had in all high account , and therefore a most hainous sinne . Which doth further appeare by that feare which the Iewes had of naming it . Blasphemie seemed so horrible a thing to them , that when a man was to be openly accused thereof , they did not say in their publike accusation , such an one blasphemed , but ironically such an one blessed God ; vnder the name of that vertue comprising the contrary vice . In imitation hereof , Iezabel , when shee would haue Naboth put to death , thus frameth the inditement against him , Thou diddest blesse God : and accordingly the witnesses gaue this euidence , Naboth did blesse God. Both shee and they meant that hee blasphemed God : and so was their meaning taken : for thereupon they put Naboth to death . The capitall punishment which by Gods Law was to bee inflicted on blasphemers , doth also declare the hainousnesse of the sin : ( the words of the Law are expresse , He that blasphemeth the name of the Lord shal be put to death ) . But much more that hainous censure which the Apostle denounceth against blasphemers , saying , I haue deliuered them vnto Satan , that they might learne not to blaspheme . To this purpose saith the Canon , A blasphemer according to the Law is to be beheaded , according to the Canon to be accursed . Lastly , the practise of the Diuels and other damned in hell , which is , To blaspheme the great God who cast them in thither : directly contrary to the practise of the glorious Angels and blessed Saints in heauen , which is continually to sing Hallelu-iaeh , praise and glory to God , sheweth that blasphemers remaining blasphemers without repentance , are farre from hauing a part in the heauenly society of Saints and Angels , and can expect nothing but to haue a part in the lake which burneth with fire and brimstone . Thus by the very nature of blasphemie , as also by the temporall , spirituall , and eternall punishment of it ( all expresly noted in the Scripture ) we see that it is a most haynous sinne : so as Christ might well bring this as a pregnant proofe of the riches of Gods mercy in pardoning al manner of sinne . For if blasphemie be pardoned , what sinne may not be pardoned ? By the hainousnesse of this sin , learne to iudge of that supposed Vicar of Christ , or rather plaine Antichrist , the Pope of Rome , and his parasites . If euer the name of Blasphemie might be written on the fore-head of any , it may bee written on the fore-head of that Seuen-headed scarlet-coloured Beast , which hath opened her black-mouth to blaspheme the God of heauen , and the Sauiour of the world , more then euer any Pagan . What a blasphemous speech was that of Iulius the third , to say , If God were angrie with ADAM for eating an apple , might not he be angrie with his Cooke for eating his Peacock ? And at another time , when his Physitian kept away from him a dish which he liked well , but was hurtfull to his health , he said , Bring me my dish in despite of God. The blasphemie of Leo the tenth was more odious , because it seemeth to be more serious , for when Bembo his Cardinall was speaking of the glad tidings of the Gospell , he answered , What profit doth that fable of Christ bring vs ? O intollerable blasphemie ! But not to insist on particular speeches of particular men , many of the Decrees made of their Popes are very blasphemous , whereof take for a taste these particulars . The Pope of Rome is a God. Let no man dare say to the Pope What dost thou . The Pope may dispense against an Apostle . The Pope may change the nature of things . The Pope may make something of nothing . The Pope may dispense aboue Law. The Pope of iniustice may make instice . Yea , many of their publike Prayers are also in the highest kinde blasphemous against Christ , as where they pray to Christ to bring them to his Father through the intercession and merits of Peter , Paul , Thomas , Nicholas , Gregorie , and other whom they account Saints : and where they pray to the Virgin Mary to vse her motherly authoritie ouer her Sonne , and to command him to doe this , and that . The power of Absolution which they giue not onely to the Pope , but also to euery Priest , is blasphemous : for * by the Councell of Trent it is decreed , not to be a ministeriall declaration , but a iudiciall act of forgiuing . The conceit of offering vp Christs glorified body by the hands of a Priest , is also blasphemous : and so is the new Iesuiticall inuention of mixing the milke of the Virgin Mary with the blood of Christ . These and such like blasphemies cannot proceed but from the Impes of Antichrist . Blasphemie being so hainous a sinne , Magistrates , who are gods on earth , ought to vse all the meanes they can to suppresse it : and therefore they ought both to make seuere laws against it , & also strictly to look to the due execution of those lawes : otherwise the vniust Iudges in Ahabs time , who condemned innocent Naboth to death , for a meere pretence , and vniust accusation of blasphemie ; and the Iewes who supposing that Christ blasphemed , were ready to stone him , shal rise vp in iudgement against them : much more shall that Heathen King condemne thē who made a decree , that whosoeuer should speak any blasphemy against God , should be drawne in peeces , &c. Yea their practise in censuring and punishing those who speake euill of Dignities , and that seuerely ( wherein they doe that which is iust and equall ) shall condemne their remisnesse in suffering blasphemies against the great and glorious name of God to goe vnpunished . And let euery particular Christian take heed , that the Diuell neuer preuaile so far ouer him , as to vse his tongue as an instrument to blaspheme God. For auoiding wherof , let vs retaine a reuerend and high account of the great name of God in our hearts : and be afraid to conceiue an euill thought , which may tend to the dishonor thereof : much more fearefull let vs be of taking his name in our mouthes vainely , and of rash swearing by his name . Common swearing by the name of God , wil soone bring vs to plaine blasphemie . Yea , seeing blasphemie is such an high pitch of iniquity , let vs giue no occasion vnto others to blaspheme Gods name . They who call vpon the true God , and yet depart not from iniquitie , who professe the truth of the Gospel , and yet turne the grace of God into wantonnesse , who make shew of Religion , and yet deny the power thereof , who seuerely iudge others , and yet themselues do the same things , cause the name of God to be blasphemed among the enemies of pietie and sinceritie . Reade for this purpose , Rom. 2. 17 , 18. &c. whosoeuer giue occasion to the enemies of the Gospell to blaspheme God , the Author of the Gospell , for their vnworthy walking therin , make themselues accessary to this great and grieuous sinne of blasphemie : and accordingly shall bee iudged with the iudgement of blasphemers . §. 8. Of Gods mercy in forgiuing blasphemy . THough blasphemy bee so heinous a sinne as hath beene declared , yet Christ here expresly saith , that Blasphemy shall be forgiuen ; so as from hence we may gather , that Blasphemers are not vtterly excluded from all hope of pardon . Instance Saint Paul , who thus saith of himselfe ; I was a blasphemer , but I obtained mercy . Thus the Lord sheweth that the saluation of man is as deare and tender vnto him as his owne name : the piercing and striking thorow of his own name doth not prouoke him to cast the blasphemer into hel , but his pitty rather moueth him to offer pardon , that so the blasphemer beholding Gods goodnesse striuing with his wretchednesse , may be ashamed of the foulenesse of sinne , and brought to repentance for it . Haue we not iust cause in this respect to wonder , and say ; O the depth of the riches of the mercy of God! Hearken to this ô ye blasphemers of the name of God , though the great flying Booke of Gods curse be gone forth against you , yet may it be called in againe . Note for this purpose what Saint Paul saith of Gods mercy to him , who had beene in former times a blasphemer : For this cause I obtained mercy , that in me first Iesus Christ might shew forth all long suffering for a patterne to them , which should hereafter beleeue in him to life euerlasting . Cease therefore to blaspheme any more . Lay hold of this Gospell , this glad tidings of reconciliation , and be moued thereby to seeke how you may best honour his name , whom in former times you haue blasphemed . And let all of vs herein shew our selues children of our Heauenly Father , in bearing with such as haue sought our disgrace . This is an hard lesson to learne : for man accounts his name more deare the his life , and had rather his head or heart should be stricken thorow , then his name and honour . Hence is it that the least reproach and disgrace causeth the greatest reuenge that can be thought of . But this humour ariseth from corrupt nature . Christ commandeth to blesse them that curse vs : which precept the Apostles put in practise ; for of himselfe , and of others saith Saint Paul , Being defamed , we intreat . §. 9. Of the principall Obiect of Gods mercy , Man. AS the riches of Gods mercy is in generall commended by forgiuing all manner of sinne , euen blasphemie ; so in particular it is commended vnto Man , by making him the peculiar obiect of this mercy of God : for to man doth Christ in speciall appropriate it , saying ; All manner of sinne shall be forgiuen vnto MEN , ( as Saint Matthew records it ) To the SONS OF MEN ( as Saint Marke sets it downe . ) From whence we may gather , that MAN is the most principall obiect of Gods mercy . This instance of forgiuing sinne , goeth beyond all other that can be giuen to commend the mercy of God ; especially if we consider what was done to effect this . To discharge man of that debt whereunto hee stood bound through sinne vnto the iustice of God ; the Sonne of God must come downe from Heauen , and become a son of man , and in mans roome and steed he made sinne , offering himselfe vp a sacrifice to satisfie Gods iustice for mans sinne . And that man might be made partaker of that which Christ did in this kind , Sonnes of men must be vnited to the Sonnne of God , by the Spirit of God ; that as by the former vnion God and man became one person , so by this latter vnion , the sonnes of men , and the Son of God , might make one body , which is , Christ . No creature but Man doth partake of Gods mercy in this kinde : vnsensible , and vnreasonable creatures are not subiect to sin , nor yet to the eternall punishment of sinne , because they haue no immortall soules . The good Angels neuer sinned , and in that respect had no need to taste of this kind of mercy : whereupon when an Angell brought the newes of Christs birth , he saith in the second person , To you , is borne a Sauiour : but when the Prophet a sonne of man foretold thereof , he saith in the first person , To vs a child is borne , To vs a Sonne is giuen . The euill Angels , that had as much need thereof as sonnes of men , are reserued in euerlasting chaines vnder darkenesse , vnto the iudgement of the great day . This mercy is not vouchsafed vnto them , in regard whereof it is said , that Christ tooke not on him the nature of Angels , but he tooke on him the seede of Abraham . In this respect we may with an holy admiration cry out , and say ; What is man , that thou art mindfull of him ? and the sonne of man , that thou visitest him ? The reason why God should thus respect man aboue all other creatures , cannot be fetched out of man. Man hath his being from god as well as other creatures ; in his nature there is no such excellency , as for it he should be preferred before all others : for he was made of the dust , and in his substance much inferiour to the Angels ; neither can there be any merit or desert in his actions : for in his best estate hee could doe no more then what of duty hee was bound vnto . But when God afforded him this great mercy , whereof we now speake , he was dead in sin , a slaue of Satan , an enemy of God. It was therefore Gods good pleasure that made him thus to make choice of man , to make him the most principall obiect of his mercy ; and in this respect the Apostle vseth * a word , which signifieth a proper , and peculiar loue to man. How doth this checke the sonnes of men for their vngratefulnesse against God ? whereas this proper and peculiar loue of God to man , should prouoke him to exceede all other creatures in setting forth the honour and glory of God , who hath so respected him : Man for the most part dishonoureth God more then all other creatures , except the infernall spirits , who wholy and onely set themselues to dishonour and blaspheme the name of that great God , who reserueth them in euerlasting chaines . For if wee looke into the highest Heauens , there we shall see the heauenly Spirits stand before the Throne of God , ready to receiue and execute any charge that he shall giue them : yea , there we shall heare them singing continually praise vnto the Lord , and reioycing when God is any way glorified in Heauen or in earth . Doe any of the sonnes of men so farre exceede the Angels in glorifying God , as Gods mercy hath more abounded to vs then to them ? What we shall doe in Heauen I know not , but how farre short the best of vs on earth doe come of them , none can be ignorant . Descend we therefore a little lower into the next heauens , where wee may behold the Sunne , Moone , Starres , and whole hoast of those heauens keepe constantly that fixed order and course which at first their Maker appointed them : yea , the Moone in her changes , and the very wandring Starres in their wandring , obserue the decree of the Creator , and start not from that order which he hath set vnto them ; and yet the sonnes of men daily transgresse the Ordinances which the Lord their God hath giuen them . The very earth which was cursed for mans sake , with little tillage bringeth forth all manner of needfull and pleasant fruits for man : yet all the spirituall culture which God vseth on the sonnes of men , cannot make many of them bring forth good fruit . Reade Gods complaint to this purpose , in the long which was made to the Vineyard of the Lord. The Prophet Isayah noteth that the Oxe and the Asse ( two of the most brutish creatures that be ) take better notice of the kindnesse of their Masters , then the Sonnes of Men doe of the mercies of the Lord to them . Oh beloued , let this peruersenesse of our nature humble vs , and let vs endeauour to answere with gratefulnesse Gods goodnesse to vs. As he in mercy hath abounded towards vs aboue all other creatures , so let vs striue to excell all in honouring him . Though notwithstanding our vttermost endeauour we come much short , yet let our true desire mount aloft , and let vs still endeauour to goe as farre as possibly we can , and euen moane againe , because we cannot attaine to the perfection of the most perfect . This is that which is intended in the third petition of the Lords prayer , Thy will be done in earth as it is in Heauen . §. 10. Of Gods impartiality in offering mercy without respect of persons . GOds mercy to Man is further amplified by the generality of the Obiect , which is first intimated by these indefinite words , Men , and Sonnes of Men : and then more expresly noted by Saint Matthew vnder this generall particle ( Whosoeuer ) whereby we are taught , that God excludeth none from the participation of his mercy . 1 This doctrine is to be vnderstood of Gods outward dispensation and manifestation of his mercy by the ministry of the Word , wherein no difference is made betwixt persons , nor exemption of any ; so as it calleth not into question the secret counsell , and eternall decree of God. 2 It is to be referred to the seuerall degrees , sorts , and conditions of men , betwixt which God maketh no difference , as honourable , meane , rich , poore , learned , vnlearned , olde , yong , free , bond , male , female , Magistrate , subiect , with the like . 3 It is to be applied to the all-sufficiency of Christs sacrifice , which is auailable to take away the sinnes of the most notorious sinners that can be ( as we heard * before ) as well as of any other sinners . Thus this doctrine rightly taken , is abundantly confirmed throughout the whole Scripture . Salomon brings in Wisdome in the open streetes , proclaiming mercy to all : and Christ commandeth his Apostles to Preach the Gospell to euery creature : meaning euery reasonable creature capable thereof . But more particularly and expresly saith the Apostle ; He that is Lord ouer all , is rich vnto all that call vpon him . And againe , God will that all men shall be saued : and Christ gaue himselfe a ransome for all men . For with God there is no respect of persons ; hee hath not carnall eyes , nor seeth as man seeth : the soules of the meanest are as deare and precious to him , as the soules of the greatest : All soules are mine , saith the Lord. Vse 1 This further confirmeth that which was noted * before , that mans destruction is of himselfe . No man can iustly blame God , who offereth mercy and pardon to euery one . Let euery one of what ranke or condition soeuer he be , be encouraged to apply to himselfe this glad tidings of pardon : and seeing God excludeth none , let not any of vs exclude our selues . §. 11. Of the title SON OF MAN giuen to Christ . THe last branch whereby Gods mercy in forgiuing sin is amplified , respecteth the person against whom the sinne is committed in this phrase ( Sonne of Man ) . This title in Scripture is vsed sometimes indefinitly , and sometimes determinatly . Indefinitly , in a double respect . 1 To set forth all mankind in generall , and so it compriseth vnder it euery son of Adam , euery mothers childe ( as we speak ) . In which sence Bildad vseth it , where comparing mankind with the celestiall bodies , he saith , How much lesse MAN a worme , euen the SONNE OF MAN , a worme ? 2 To designe corrupt and wicked men , in which sence it is opposed to sons of God : as where Moses saith , that the sonnes of God saw the DAVGHTERS OF MEN : and Dauid his complaint , I lye among them that are set on fire , euen the SONNES OF MEN. Determinately and particularly it is attributed to the Prophets of God , and to Christ the Sonne of God. In the old Testament it is most vsually attributed to the Prophets , especially when it is expressed in the singular number . Among other Prophets Ezechiel is most frequently stiled with this title , SONNE OF MAN : he is in his Prophesie so called almost an hundred times . The reason wherof I take to be this , He had visions both more in number , and more rare in kinde , reuealed vnto him , then any other Prophet had : now lest he should be exalted out of measure through the abundance of reuelations , the Lord often putteth him in minde of his estate by nature , that he was but a sonne of man , a mortall man , euen a worme . In the new Testament it is most vsually attributed vnto Christ , and that most frequently in the historie of the Euangelists , and when Christ speaketh of himselfe . Once Saint Stephen termeth Christ the Sonne of Man. This title hath relation especially to the humane nature of Christ , in regard whereof hee was borne of a woman , and so a true Son of Man : yet is it not to be restrained only to his Manhood ; for it compriseth vnder it the person of Christ , God and Man : else how could Christ while his humane nature was on earth say , The Sonne of Man is in heauen . The reason why this title is giuen to Christ , is not , ( as some too nicely inferre , from the singular number ) because Christ was borne of a Virgin , and had but one Parent , and so was a sonne of MAN , not of MEN , that is , onely of a mother , and not of father and mother both , as others are : For by the same reason it might be inferred that Ezechiel had but one parent , because hee is called A sonne of MAN : besides , by this reason Christ should bee called * A sonne of woman , not a sonne of man. But other better reasons may be giuen of this title , as to shew 1 That Christ was true man. 2 That he came of the stock of man , and brought not his humane nature from heauen . 3 That he descended very low for our sakes , being the Sonne of God , to become a Sonne of Man. If any shall reply against this , and say , The title MAN might haue implied as much , I answere , that there is a farre greater emphasis in this title Sonne of Man : as , according to the Hebrew phrase it is more emphaticall to say , a sonne of disobedience , a sonne of perdition , then a disobedient and forlorne man. To apply that which hath been said of this title , it is without all exception cleare , that by the Sonne of Man , is heere meant Christ Iesus . For Christ neuer attributeth this title to any but to himself . Besides , sin and blasphemy ( which is heere said to be committed against the Sonne of Man ) is not properly committed against a meere man. In Christs manner of setting forth himselfe vnder this title , Sonne of Man , note his modestie and his humilitie . Hee doth heere set himselfe forth as God , that hath power to forgiue sinnes ( a great and excellent dignitie ) and therefore speaketh of himselfe in the third Person , as of another . Behold his modestie . There were many most excellent titles due and proper to him , which others attributed to him , as Sonne of God , King , Lord , Iesus , Rabbi , and the like , but he himselfe maketh choice of that which of all other was the meanest , and ministred least matter of ostentation . Behold his humilitie . As these graces are to be admired in Christ , so are they to be imitated by vs. §. 12. Of the particular respect wherein the title ( Sonne of Man ) is heere vsed . HAuing spoken of this title , Sonne of Man , in generall , let vs now more distinctly and particularly consider in what respect it is heere vsed . Many take it heere by way of extenuation , as if Christ more largely had thus said , Considering that the Son of God was pleased to take vpon him mans nature , and in that nature to appeare vnto men , and in such a shape to appeare , as he could not be discerned , to be any other then a man , they which speake against him , and blaspheme him , may seeme to haue some pretext and excuse , because they knew him not to be the Sonne of God : and in that respect their sin may be forgiuen them . They who take this title vsed heere in this sence , illustrate their meaning with the similitude of a Kings sonne and heire , apparrelled with a beggers tagged ragges : if any of the subiects meeting him , but not knowing him , should reuile him , and otherwise abuse him , that subiect should not be condemned of high treason : his ignorance of the person would extenuate his fact . Answ . Though that similitude doe fitly illustrate the pretended sence and meaning of the words : yet this sence is not pertinent to the present place and purpose of Christ . The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost . But to compare it with a small light sinne , is no aggrauation . Wherefore , I rather take this title ( Sonne of Man ) in a contrary sence , not in way of extenuation , but of aggrauation : whereunto it tendeth , if this title bee taken as setting forth on the one side the low degree of humiliation , whereunto Christ descended for our sakes , together with the vnspeakeable loue of God , in giuing his onely begotten Sonne to be a Sonne of Man ; and on the other side mans light account , or rather plaine contempt of Christs abasement , and of Gods kindnesse : as if more largely and distinctly it had been thus said , Though men , not in thought only , but by word and deed also , dishonor and blaspheme him , who is not onely the Almightie Creator of all things , but also the mercifull Redeemer of mankind , who being the eternall Sonne of God , for mans sake became a Sonne of Man , and from the highest heauens descended into the lowest parts of the earth , to deliuer them , who through feare of death were all their life time subiect to bondage , yet may this sinne and this blasphemie be forgiuen . To illustrate this with the forenamed similitude ; Suppose a Kings subiect be a gally-slaue , and to redeeme him , the King send his only sonne , and this sonne become a poore slaue to deliuer that subiect , and yet that subiect speake against , reuile , and euill intreate this Prince , is not this more then monstrous ingratitude ? And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude ? This is that goodnesse of God which is intimated vnder this phrase , Whosoeuer shall speake a word against the SONNE OF MAN , it shall be forgiuen him . §. 13. Of Gods goodnesse ouer comming mans vngratefulnesse THE Doctrine arising from the fore-named clause , is this : Mans vngratef●lnesse drieth not vp the spring of Gods goodnesse . Note how Dauid setteth forth Gods goodnesse in this respect : for after hee had set forth the ingratitude of the Israelites in many respects , concerning God he saith , Yet he being full of compassion forgaue their iniquitie . And again , after hee had shewed how they forgate God their Sauiour , &c. He addeth , that God turned away his wrath , and remembred for them his Couenant . Thou hast played the harlot with many louers ( a great point of ingratitude ) yet turne againe to me , saith the Lord to rebellious Israel . But most euidētly is this proued by that mercy which was shewed to many thousands of those Iewes , who euilly intreated the Sonne of Man , a man approued of God among them by miracles , wonders and signes : And denied the Holy one and Iust , and desired a murtherer to be granted vnto them : And killed the Prince of life . The Reason is euident . Gods goodnesse ariseth from himselfe : and it is answerable to his greatnesse . As mans vnworthinesse hindreth not God to shew mercy to man at first , when he is dead in sinne : so mans vngratefulnesse stoppeth not the current of his mercie when it hath begun to flow forth : but like a flood of water it ouerfloweth all the dammes that are made against it by mans ingratitude : what God doth , he doth for his owne sake . Vse As before we had euidences of Gods rich mercie , so heere behold long-suffering mixed with mercy ▪ nothing commends ones patience more then abuse of kindnesse : By Gods ouercomming mans euill with his goodnesse , he sheweth himselfe to be slow to anger , and that hee delighteth not in the death of sinners . Vse 2 Hereby men that haue formerly despised the bounty and goodnesse of God , may bee emboldened notwithstanding to returne vnto the Lord , according to that which the Prophet said vnto the vngratefull Israelites , in the name of the Lord , Thou disobedient Israel returne , and I will not let my wrath fall vpon you , for I am mercifull . Vse 3 Hereby also , all that professe themselues to be the children of God our heauenly Father , may learne to be like him in long-suffering , and not to suffer themselues to be ouercome with euill , but to ouercome euill with goodnesse . THE SECOND PART . Of Gods Iustice . A Generall vse of all that hath been said of the Mercy of God in forgiuing sinnes , euen all manner of sinnes , not blasphemies excepted , committed by any person , yea though the blaspemie be vttered against the Sonne of Man , is to iustifie Gods seueritie against the sinne and blasphemie of the Holy Ghost . For which purpose , without question , Christ hath heere so magnified the Mercy of God , as the like place is not to bee found throughout the whole Scripture . Wherefore hauing spoken of Gods mercy in pardoning euery sinne but one , let vs consider his Iustice in affording to pardon to that one sin : which is the sinne against the Holy Ghost . §. 14. Of abusing Gods mercy . IN that Christ inferreth the seueritie of Gods Iustice vpon the riches of his mercy , and after he had deliuered what he could of the Mercy of God , addeth a BVT ( Euery sin shall be forgiuen , BVT the sin against the holy Ghost shall neuer be forgiuen ) . He giueth vs to vndestand , that Gods mercy and long-suffering may be so farre abused , as nothing but extremitie of iustice can be looked for . Thus much implieth the Apostle , where he saith , It is impossible that such and such should be renewed : And againe , There remaineth no more sacrifice for sinne , but a fearefull looking for of iudgement . The phrases of Gods walking stubbornely against them that walke stubbornely against him , and shewing himselfe froward with the froward , and swearing that the iniquitie of men shall not bee purged with sacrifice , nor offering for euer , with the like , doe also proue as much . Gods mercy would be notoriously abused , if at some times , and in some cases , the very extremitie of iustice should not be executed . It standeth much with the honor of God , to shew himselfe sometimes a God of vengeance , and a consuming fire . Vse Take wee heed therefore how we goe too farre in abusing Gods lenity and patience , lest we depriue our selues of all the fruit and benefit thereof : and insteede of being the principall obiect of Gods mercy , we make our selues the principall obiect of his mercy . A man may so farre proceede in sinning against the Sonne of Man , as by degrees fall into the sinne against the Holy Ghost . The fearefulnesse of which estate followeth now to bee declared . §. 15. Of the obiect of the vnpardonable sinne . The Holy Ghost . IN handling the sinne against the Holy Ghost , wee are to consider 1 The Nature 2 The Issue thereof . The Nature of the finne is set foorth vnder the names giuen to it . It is by * Saint Matthew termed the blasphemy of the Holy Ghost , and a speaking against the Holy Ghost . By Saint Marke , * a blaspheming against the Holy Ghost . In all which phrases are noted forth , both the Obiect , and the Qualitie of that sinne . The Obiect , against which in speciall this sinne is directed and committed , is the Holy Ghost . And in this respect Saint Matthew calleth it the blasphemie of the Holy Ghost : not as if it were in the Holy Ghost , which is blasphemie to thinke , but because ( as the other phrases doe expresly declare ) it is against the Holy Ghost . In this sence this kinde of phrase is oft vsed : for where it said that Christ gaue his Disciples power against vncleane spirits ( as it is well translated according to the meaning of the phrase ) word for word it is in the originall Power of vncleane spirits . This I haue the rather noted , to mollifie the phrase of some , who speaking , preaching and writing of this sinne , stile it The sinne of the Holy Ghost : which speech being well taken ( the Holy Ghost being conceiued to bee not the subiect , but the Obiect thereof ) it may safely bee vsed . Now the Holy Ghost is made the Obiect of this sinne , not in regard of his Essence , or Person , but in regard of his Office and Operation . The Holy Ghost , in regard of his Essence , is all one with the Father and the Sonne : all the three Persons are one in nature and essence , all one God : in which respect a sinne committed against any one , is committed against euery one of the three Persons . The Holy Ghost also in regard of his Person , is the Spirit of the Father , and of the Son , proceedigg from them both , and no way greater then the Father or the Sonne : they are all in dignitie coequall : so as in this respect a sin against the Holy Ghost cannot be greater then against the Father and the Sonne . But there is an office and operation peculiarly in Scripture attributed to each Person . The peculiar office and operation attributed to the Spirit , is , 1 To inlighten mens mindes with the knowledge of the Gospell , and to reueale vnto them the good will of God , and way to happinesse , in which respect he is called The Spirit of reuelation . 2 To perswade their harts of the truth of those things which he hath reuealed to their vnderstanding , by vertue whereof , men are said to taste of the good Word of God , after that they are made partakers of the Holy Ghost . 3 To mooue them to acknowledge and professe the Gospell to bee the Word of God , which is implied by the Apostle vnder this phrase of receiuing the knowledge of the truth . There are also many other workes of the Spirit , but these are the most pertinent vnto our purpose , and will giue light vnto all the rest . The sinne heere noted to be committed against the Holy Ghost , is committed against him , in regard of the forenamed operations of the Spirit , so as it is against that truth of God , which the Spirit hath reuealed to a man , and euicted and perswaded his heart of the certaintie thereof , so as in his heart he cannot but acknowledge , that it is an euident and vndeniable truth , and is oft moued with his mouth to professe as much . §. 16. Of the qualitie of the sinne against the Holy Ghost . THe Quality ( or effect of this sinne : for the sin it selfe is seated principally in the heart ) is speaking against , and blasphemie . This latter word expoundeth the former . For it is not euery kind of speaking against , but an ignominious , approbrious , dispitefull speaking against : which is blasphemie . For blasphemie is heere taken in the vttermost extent thereof , and that both in regard of the matter , which is to deny the euidence of the Spirit , and also in regard of the manner , which is to doe it with disgracefull , and despitefull speeches , to the open dishonour of God , and of his Gospell , and of the Spirit , which hath giuen vndoubted euidence of the power of God : as the Scribes and Pharisies , who did not only deny that Christ cast out diuels by the finger and power of God : but also most reproachfully and slanderously said , This fellow doth not cast out diuels , but by Beel-zebub the Prince of diuels : And againe , He hath an vncleane spirit . §. 17. Of the definition of the sinne against the Holy Ghost . THe words and phrases whereby Christ setteth foorth the nature of this sin , being expounded , wee may out of them gather this definition . The sinne against the Holy Ghost is a despitefull reiecting of the Gospell , after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof . The * generall matter of this definition , is , a reiecting of the Gospell . The * particular forme , whereby this sinne is distinguished from other sinnes , is in the other words . For the matter . The Gospell is it , against which this sinne in particular is directed , and not euery part of Gods word . By the Gospell , I meane that part of Gods word , which God hath reuealed for mans saluation , euen after his fall : and in that respect commonly called the glad tidings of saluation . So as the very obiect matter , whereabout this sinne is occupied , doth in part discouer the hainousnesse thereof , and declare a reason why it is not pardoned . To oppose against any part of Gods truth , is a monstrous and hainous sinne : for an especiall part of Gods honor consisteth in his truth , which is as deare and precious to him , as any thing can be : to gain-say it , is to deny him to be God : for he is stiled , The Lord God of truth . But to gain-say the Gospell , that part of Gods truth wherein Iesus who was sent to saue his people from their sins , wherein the riches of Gods mercy , & wherein the * peculiar loue of God to man is reuealed , and that for mans good , euen for his eternall saluation , is more then monstrous . For this is not onely a denying of Gods truth , but of his mercy also : yea ( if we well consider the extent of the Gospell ) of the wisdome , power , iustice , and all other properties of God. It addeth vnto other sins ( to make vp the heape of them ) ingratitude . It taketh away the meanes of pardon and life : for in the Gospell , onely in the Gospell is pardon offered , and life to bee found ; without it , is nothing but death and damnation . When the Gospell is not receiued , what hope can there be of pardon ? This is it that bringeth God ( who by a solemne oath hath protested , that he desireth not the death of the wicked , but that the wicked should turne from his way and liue ) to complaine and say What could I haue done any more , that I haue not done ? If not to receiue the Gospell be a deadly and damnable sinne , what is to reiect it . To reiect a thing is more then not to receiue it : it is to put it away , as the Iewes , who in that respect are said to iudge themselues vnworthy of euerlasting life . It is as if traytors and rebels being risen vp against their Soueraigne , and hee offering pardon vnto them , if they would lay downe their weapons , and turne to bee loyall subiects ; they should reiect his gratious offer , and say they wil none of his fauour , they care not for pardon : they had rather be hanged , drawne , and quartered , then be beholding to him for fauour and pardon . Doth not this reiecting of fauour much aggrauate the crime ? Yea , is not this a more hainous crime then the treason and rebellion it selfe ? Hereinto all that commit the sinne against the Holy Ghost do fall : but yet all that fall thereinto do not commit that sinne . For as none that perish in their sin receiue the Gospell , so all incredulous persons which liue vnder the Gospel , and ministry thereof , whereby pardon is proclaimed and offered vnto them , do refuse and reiect it : so as this part of the generall matter of this sinne is common to all that , at least liuing vnder the ministry of the Gospel , beleeue not . In the definition of this sinne , wee further added this word , Despitefull : which also appertaineth to the generall matter thereof . To reiect the Gospel despitefully , doth make the matter much more desperate : for it implieth an inbred hatred against the Gospell it selfe , the Word of saluation : whence proceed open blasphemies against God and his Word , and fierce and cruell persecuting of the Preachers , and professors of the Gospell . This despitefulnesse added to reiecting of the Gospell , brings a man into a most fearefull and desperate estate : yet all that ascend to this high pitch of impiety , doe not simply therein sinne against the holy Ghost : for all this may be done on ignorance . Instance Pauls example : he was so zealous of the traditions which the Iewes receiued from their Elders , as he hated the Gospell , which he deemed to be contrary thereunto : in which respect , Hee thought that he ought to doe many things contrary to the name of Iesus : and so he did : for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord : he did much euill to the Saints : hee destroyed them that called on the name of Iesus : hee compelled many to blaspheme , and waxed mad against the Saints : yea , he himselfe was a blasphemer . But all these he did ignorantly : for a man may hate and blaspheme that which hee knoweth not . Great was that despite which many of the Iewes shewed against Christ , and against Stephen : They were cut to the heart , and gnashed at Stephen with their teeth : yet both Christ and Stephen prayed for them : which they would not haue done , if they had sinned the sinne vnto death , because it is forbidden so to doe . Thus much of the generall matter of the sinne against the Holy Ghost : wherein other sins may agree with it . The particular forme whereby it is distinguished from all other sinnes , is in these words ( After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof . ) Out of which I gather these conclusions , concerning the persons that commit this sinne . 1 They must haue knowledge of the Gospell : their iudgement must be euicted of that truth which they oppose : whereby they come to sinne against their owne knowledge and iudgement . 2 This knowledge must not onely swimme in the braine , but also worke vpon their will , and diue into their heart : so as their will giue consent , and their heart assent to what their iudgement coneiueth to bee true . There must be a perswasion as well as knowledge ; whereby they come to sinne against conscience , that iudge which God hath placed in mens soules to accuse or excuse them . 3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments , ( for so an Heathen man may be euicted , and perswaded ) but also by a supernaturall and inward worke of Gods Spirit , whereby they are in their very soules perswaded that they gain-say the vndoubted word of God , and so sin against the worke of the Spirit in them . 4 This inward supernaturall perswasion must bee of the benefit of the Word , as well as of the truth thereof : that the Word which they despitefully gain-say , is the Word of saluation ( which , whosoeuer beleeueth , shall not perish , but haue life euerlasting ) and the only meanes of saluation ( whosoeuer reiecteth it , shall be damned . ) Thus in sinning against the forenamed worke of the Spirit , they sinne against their owne soules , and bring swift damnation vpon themselues . Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost : It consisteth of these degrees . 1 A reiecting of the Gospell : which the Apostle in his description of this sinne euidently noteth : for first hee maketh an opposition betwixt despisers of the Law , and despisers of that against which they sin , that fall into this vnpardonable sin : now what can that which is opposed to the Law be , but the Gospell ? Againe , his description of that which is despised , can agree to nothing so wel as to the Gospell . 2 A despitefull reiecting thereof , which the same Apostle noteth vnder these phrases , a treading vnder foote : counting an vnholy thing ; despiting . Vnder this clause are comprised malice & hatred of hart , blasphemie of the tongue , and persecution , in all which the Scribes and Pharisies manifested great despight against Christ : so haue all others that euer committed this sinne . In this respect the Apostle calleth them aduersaries . 3 A despitefull reiecting of the Gospell against knowledge : which the Apostle expressely noteth in this phrase , after we haue receiued the knowledge of the truth . 4 A despitefull reiecting of the Gospell against conscience : which the Apostle implieth vnder this word Wilfully . 5 A wilfull gainsaying and opposing against the inward operation , and supernatural reuelation of the Holy Ghost : which is noted by the Apostle vnder this phrase , Hath done despite vnto the Spirit of grace . 6 A despiting of the Spirit in such things as he reuealeth to them for their owne good , euen the saluation of their soules : this is comprised vnder those phrases of tasting the heauenly gift , the good word of God , and powers of the world to come , which they doe , as it were , spit out againe . §. 18. Of the difference betwixt the sinne against the Holy Ghost , and other sinnes . BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it , as , 1 From many sinnes against knowledge : yea and against conscience also : for they may be without malice of heart , which this cannot be . The elect may fall into them : but not into this . Dauid and Peter sinned both against knowledge , and also against conscience . 2 From many sins committed on malice against Christ and his Gospell : which may be done on ignorance . 3 From blasphemie and persecution : which may be done also a on ignorance , b or in passion . 4 From deniall of Christ , which may be done on feare ( instance Peters example ) or other like temptations . It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ . 5 From Apostasie from the faith , and profession of religion , which also may bee done not on malice , but through the violence of some temptation . It is noted of Salomon , that he continued not to follow the Lord , but turned after other gods , through the perswasion of his wiues . When a Kingdome changeth Religion , as England in Queene Maries dayes , many prooue Apostates , and fall away from the profession of the Gospell , and professe idolatrie for feare of persecution , or for too much loue of this world , to hold their places and offices , their honors and dignities , their houses and lands , or else on an infirme and weake perswasion , that they can keepe their hearts pure , and their faith sound , though with their bodies they outwardly subiect themselues to idolatry . The Leuites which in the captiuite fell away , though they were barred from medling with the holy things , yet they were admitted to doe other seruices in the Temple , whereby it is manifest that they fell not into this vnpardonable sinne . 6 From Presumption and sinning with an high hand , as Manasseh did . 7 From Hardnesse of heart , from impudencie , and committing sin with greedinesse . For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them . 8 From Infidelitie and impenitencie , yea from finall infidelitie and impenitencie , whereinto all the reprobate fall . If finall impenitencie should be the sin against the Holy Ghost ( as some do take it ) then should euery one that is damned sinne against the Holy Ghost : yea then could not this sinne be committed till death : and then in vaine should the caueat of Saint Iohn be , concerning not praying for them . §. 19. Of the persons that may fall into the sinne against the Holy Ghost . HAuing seene what the sinne against the Holy Ghost is , for application of the point to the parties with whom Christ had to do , we will in the next place discusse whether the Scribes and Pharisies that slandered Christ , committed this sinne or noe . Many say they did not commit this sin : and to prooue their assertion , they vse these two arguments . 1 They neuer professed Christ . 2 Christ prayed for them . To the first I answere , that two sorts of people may fall into this sinne : namely , they who professe Christ and his Gospell , and they who neuer professed it . Professors that sin against the Holy Ghost , are called Apostates , that is , departers away , namely , from the faith , or from the profession of the Gospell ( for the Greeke word , which according to the notation of it , signifieth Apostasie , is translated a departing , and a falling away ) not that all who depart away , and in that generall sence are called Apostates , doe commit this sin , as was noted * before : but because they that fall into this sin , are most notorious Apostates : denying the truth , not in tongue only , but in heart also : not through feare , but in malice , vtterly renouncing , and bidding defiance to the faith : not contenting themselues to deny it , but shewing themselues deadly enemies against it , and persecuting all that are friends vnto it : hauing in that respect a very diabolicall propertie , not enduring that any should reap benefit by that which they haue reiected : such an Apostate was Alexander the Copper-smith , and Iulian. They who neuer professed the truth of the Gospell , may also sinne against the Holy Ghost , as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell , as their heart and conscience doth inwardly tell them that they ought to make profession thereof , yet their malice against it , not onely keepeth them from professing it , but also maketh them to reuile it , and to persecute the professors of it . The Apostle saith of such an one ; that he is condemned of himselfe . Such were the Scribes and Pharisies which blasphemed Christ : and such are many of the learneder Papists . The difference betwixt these two sorts , is that the former hath gone a step further in shew of goodnesse , but thereby haue made their fall the more offensiue , and their sinne the greater , in that to the sinne against the Holy Ghost , they haue added Apostasie , as some adde oppression , murther , and the like . To the second argument , to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost , taken from Christs prayer , I answere that Christ prayed not in particular for these , but for such as were indeed in the outward act associates , but not of so euill a disposition as they . As among Papists blinde zeale moueth many to doe that , which deadly malice moueth others to doe . I doubt not but we may , according to the truth of the matter , conclude that the forenamed Scribes and Pharisies sinned against the Holy Ghost : for 1 The Gospell was preached to them by Iohn the Baptist , Christ , and his Disciples , yet they receiued it not , but refused and reiected it . 2 They did it despitefully , as their carriage sheweth . 3 They blasphemed Christ , as we haue heard before , and they persecuted him and his Disciples . 4 They did all this against knowledge and against conscience : as the instance which Christ giueth , of their iustifying that in their children , which they condemned in Christ : yea they could say of Christ , This is the heire . 5 They did all , also , after the Spirit had supernaturally reuealed Christ vnto them : for it is noted that Iesus knew their thoughts , and thereupon hee accused them of blaspheming the Holy Ghost : he knew their thoughts , that is , he knew how far the Spirit had wrought in them , and how they striued against , and resisted the Spirit , and in that respect accuseth them of this blasphemie . Lastly , to put the matter out of all doubt , after that Christ had set out this sin , Saint Marke addeth this clause , Because they said he had an vncleane spirit . Implying by that inference , that , that blasphemie was in them an euidence of the sinne against the Holy Ghost . §. 20. Of the meaning of these words , SHALL NOT , and SHALL NEVER be forgiuen , THe second generall point , noted by Christ , about the sinne against the Holy Ghost , is the Issue thereof : which is set downe Negatiuely : Affirmatiuely . Negatiuely , both by Saint Marke in these words ( hath neuer forgiuenesse ) and also by S. Matthew in these words ( shall not be forgiuen vnto men ) which is further amplified by a distinction of times , in these words ( neither in this world , nor in the world to come ) . Affirmatiuely , onely by Saint Marke , in these words ( is in danger of eternall damnation ) . The sentence and doome which Christ in all these words and phrases hath giuen of this sinne , is very perspicuous and cleare , but that Papists haue brought a cloud of obscuritie vpon them , by the vapours of their false glosses and heresies : which we will first remoue , and then declare the fearefull issue of this sinne . First , the Papists cleane ouerthrow the maine point heere intended , by interpreting the indefinite negatiue particle ( not ) and the generall negatiue ( neuer ) to as if a difficultie onely , and not an impossibility were intended , as if Christ had said , the sinne against the holy Ghost shall not easily , but very hardly be forgiuen : or , ordinarily and for the most part , it shall not be forgiuen . But the words are more cleare , then so to be obscured . For , Not , Neuer , Nor in this world , nor in the world to come : are much more then not ordinarily , not easily , hardly , and for the most part . Besides , if there were not an impossibilitie of the pardon of it , prayer might be made for the partie that committeth it , * which may not be done . But as this text is cleare enough to such as haue not contentious and captious spirits , so there are other texts which put the point more out of all doubt and question : as where the Apostle saith , It is impossible to renew them againe : And againe , There remaineth no more sacrifice for sinnes , but a fearefull looking for of iudgement , and fiery indignation . §. 21. Of the errors which Papists gather from this phrase , nor in the World to come . AGaine , Papists roue farre beyond the scope of Christ in this place , by inferring from this clause ( nor in the World to come ) that some sinnes which are not forgiuen in this World , may be forgiuen in the World to come : whence they further inferre , that there is a Purgatory after this life ; and render these reasons of this latter inference : First , that into Heauen can enter no vncleane thing . Secondly , that out of hel there can be no redemption : therefore ( say they ) there must needs be a Purgatory , by which they which die in their sinnes must be purged , and out of which they whose sinnes are forgiuen after this life , must be deliuered . Answ . The two positions which are laide downe for reasons , are sound and true : for neither can any vncleane thing enter into Heauen , nor can any that are once cast into hell , be euer deliuered out of it ; for the Scripture termeth their paine euerlasting : and yet the Papists are not constant in those assertions , but deliuer many points contrary to them both : as that many who for treasons , rebellions , and such like damnable sinnes are executed , and die without repentance for them , die Martyrs , and are immediatly carried to glory : is not this to thrust vncleane birds into Heauen . And againe , that many who died in mortall sinnes , and so by their owne positions went to hell , were deliuered from thence . Some of the instances which their owne writers haue giuen hereof , are these : a The soule of Falconilla a Pagan , was freed from hell by the prayers of Saint Thecla , and b the soule of Traiane a Pagan Emperour , by the prayers of Pope Gregorie , and c a certaine lewde man carried by the Diuels into hell , was deliuered by Saint Sereus . But to passe by these lying fables , the consequences which from the forenamed sound positions they gather , are most vnsound , and absurd ; namely , that there is a purgatory , ( of which fiction I haue spoken * before ) and that sinnes may be forgiuen after this life : a point which ( as was said before ) they gather from this phrase ( nor in the World to come . ) ) The falshood whereof is easily discouered by a due consideration of the true meaning of the words . §. 22. Of the true meaning of this phrase , nor in this world , nor in the world to come . THe Greeke word , and the Latin also , which we translate World , signifieth rather time , then place . By this World , is meant the time of a mans life here vpon earth : by the World to come , all the time from his death proceeding on without end to eternity . Two Worlds are in Scripture giuen to euery man to be in , one from the time of his conception , or birth , to his death ; the other from thence for euer : for after death there is no alteration of a mans estate . But because the manifestation of that perpetuall and eternall estate is at the great day of iudgement , when all shall stand before their Iudge , and receiue their doome , the beginning of that age , or world to come , is commonly reckoned from the day of iudgement : in which respect Christ ioyneth that world , and the resurrection from the dead together . Which being so , it is as euident as may be , that no sinne can be forgiuen in the World to come . §. 23. Of the many answers which may be giuen against the Papists collection concerning forgiuenesse of sinnes in the World to come . BVtfully to discouer the erroneous collection of Papists touching forgiuenesse of sinnes after death , out of this phrase ( nor in the World to come . ) Let it be noted that 1 Saint Marke , the best interpreter of Saint Matthew , expoundeth that phrase by this generall particle , NEVER , or in no age . 2 They cannot shew that the world to come is any where taken for the time that passeth betwixt this life ended , and the day of iudgement , which is the time appointed by them for remission of sinnes in Purgatory : for they hold that at the day of iudgement that fire shall be put out ; and * that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection . 3 If it were granted that by the World to come , is meant the time betwixt death and iudgement , yet may it be applied to the very end or passing away of the former World , and beginning or entrance into the other World ; namely , for the very moment of death , as if he had said , this sinne shall not be forgiuen , either in the time of this life , or at the point of death , when a man is entring into another World. Thus the * euening of the Sabbath is called the first day of the weeke . 4 The remission here spoken of in the World to come , may bee taken for the manifestation and ratification of that which was granted before : as if he had thus said , As in this World he shall receiue no remission , so in the World to come when all shall stand vpon their triall to be acquitted , or condemned , no remission shall be pronounced to him , but he shall receiue the sentence of condemnation . 5 This phrase ( shall not be forgiuen ) may figuratiuely be put for the effect that followeth vpon sinne not forgiuen , namely , iust vengeance , and so the meaning may be this ; Iust vengeance shall bee executed vpon him both in this world , and in the world to come ; as euer hath beene executed on all such as sinned against the Holy Ghost . 6 It is no good consequence from a negatiue to inferre the contrary affirmatiue . What if Christ had said that Blasphemy against the Holy Ghost shall neuer be forgiuen , neither on earth , nor in hell ; would it from thence follow that some sinnes may be forgiuen in hell ? 7 Christ comparing this sinne which shall not be forgiuen in this world , or in the world to come , with blasphemy against the Sonne of Man , by the consequence which they inferre , it would follow that blasphemy against the Sonne may be forgiuen in the world to come ; which is directly against their owne principles : for all blasphemy is a mortall sinne ; but they say * that Purgatory is onely for them who die in veniall sinnes . 8 If any sinnes might be forgiuen in the world to come , by the order of the words in this phrase , ( nor in this world , nor in the world to come ) it would follow that the more hainous sinnes should be forgiuen in the world to come : else Christ would haue said , Nor in the world to come , nor in this world . 9 Christ here speaketh of remitting the Fault : but by their doctrine onely the punishment is remitted after this life : for they acknowledge that * the very faults themselues are purged by the blood of Christ , and that they who in this life haue not the fault remitted , can haue no hope of eternall life . This place therefore speaking of forgiuing the fault , how can they apply it to the punishment ? §. 24. Of the reasons why this phrase ( nor in this world , nor in the world to come ) is vsed . Quest . IF no sin can be forgiuen in the world to come , why is this clause ( nor in the World to come ) added ? Answ . Though no reason could be giuen , yet we may not from thence inferre a paradox , and an error contrary to other places of Scripture . But among other reasons two especially may be noted to make the phrase the more perspicuous . 1 To aggrauate the terror of the iudgement here denounced against such as sinne against the Holy Ghost : for the very consideration of this , that both in this world , and in the world to come , they lie vnder the fiery wrath , and heauy vengeance of God , cannot be but very fearefull and terrible . 2 To shew the misery of these sinners aboue others : for , 1 There be some who keeping sinne vnder , and giuing raines thereto , but walking by faith vprightly before the Lord , are neither punished in this world , nor in the world to come . Such an one was Enoch . 2 There be others that are not so watchfull ouer themselues , but through security suffer sinne to get some head ouer them , for which they are punished in this world , but truly repenting , are not condemned in the world to come . Such an one was the incestuous person , both excommunicated , and also restored by the Apostle . Such also were many of those who discerned not the Lords body when they came to the holy Communion . 3 There be others also , who though they be impenitent sinners , yet through Gods indulgency are suffered to enioy outward peace and prosperity in this world , and feele the smart of their sinne onely in the world to come . Such were they whom Iob noteth to die in all ease and prosperity : and such an one was Diues . 4 But they that sinne against the Holy Ghost , are made a spectable of Gods vengeance , both in this world , and in the world to come : as Iudas , Iulian , and such other . §. 25. Of seeking pardon for sinne in this life . THus we haue seene what small reason Papists haue to gather frō this text , that sin may be forgiuen after death . For our parts let vs giue no rest to our soules , till wee haue assurance of the pardon of all our sinnes , applying to our selues the sacrifice of Christ for all our sins whatsoeuer , and let vs vnfainedly turne from them all while here we liue ; fearing him who after he hath killed the body , hath power to cast both body and soule into hell . And let vs not fondly dreame of mercy ( like the fiue foolish Virgins ) when it is too late . The time that the Gospell is preached , and thereby remission of sinnes offered , is the accepted time , the day of saluation : and the time of this life , the onely time of repentance . If the Lord be not then found , he will neuer be found . Wherefore seeke the Lord while he may be found ; and to day , while it is called to day , harden not your hearts . §. 26. Of the sence wherein it is said that the sinne against the Holie Ghost shall not be pardoned . BVt to returne to our matter . Notwithstanding the false glosses of Papists on this Text , it is most euident and cleare , both by the words of Christ , and also by other Texts of Scripture , noted * before , that the sinne against the Holie Ghost neither shall , nor can euer be pardoned . This sinne is not onely in the issue and euent vnpardoned , but in the nature and kind of it vnpardonable . And herein standeth the difference which Christ here maketh betwixt this sinne , and all other sinnes . In regard of the issue , many other sinnes are no more pardoned then this : for if in the euent all other sinnes but this should be pardoned , many millions which are now in hell should be saued . But the difference is , that other sinnes are of that kind and condition , as through the meanes which God hath afforded to man , they may be forgiuen : but this cannot by any meanes . §. 27. Of the reasons why the sinne against the Holie Ghost is vnpardonable . THe reason why the sinne against the Holy Ghost neither shall , nor can be forgiuen , is not simply in regard of the greatnesse and hainousnesse of it , as i● it were greater then the mercy of God , and sacrifice of Christ ; so as if that sinne were put into one ballance , and Gods mercy with Christs sacrifice into another , that would weigh downe this : but rather in regard of that order which God hath set downe , and that fixed decree and doome ( more immutable then the decrees and statutes which the things of the Medes and Persians confirmed ) which hee hath both established , and reuealed : I say reuealed , because his secret decree is established against euery impenitent sinner , but the order is published , and the decree reuealed onely against such as sinne against the Holy Ghost . If further we would know reasons of this reuealed decree , I answere , that God is not bound to render man a reason of his orders , and decrees : But yet it hath pleased him to make knowne some reasons thereof in his word , for the better satisfaction of mens minds , and iustification of his owne proceedings : as 1 Because it is impossible that they who sinne against the Holie Ghost , should be renewed againe vnto repentance . As no sinne , whereof the man that commits it , repenteth not , is in the issue and euent pardoned ; so this sinne , because the cōmitter thereof cannot repent , cannot be pardoned . 2 Because they vtterly renounce , and cleane reiect the onely meanes of pardon ; which is , Christ Iesus offered in the Gospell : so as , if they be pardoned , either Christ must be offered vp againe , and crucified anew ; or else there must be some other sacrifice for remission of sinnes . But both those are impossible : impossible it is therefore , that the sinne against the Holy Ghost should be pardoned . It falleth out with those that commit this sinne , as with a man that is desperately and mortally sicke of a disease , which cannot possibly be cured but by one meanes , and the patient vtterly refuseth that meanes , and wil not haue it vsed ; would we not say on that ground , that he is irrecouerably sicke , that it is impossible he should be cured ? 3 Because they haue wittingly so wholy cast themselues into Satans power , and vtterly renounced to haue to doe with God , as it cannot stand with equity , and with the honour of God to receiue them againe to mercy ; they are in a manner in such a case and estate as the damned in hell , concerning whom it is said , that betwixt them and the Saints in Heauen there is a great gulfe fixed , so as there can be no passage from one to another . Besides , it is probable , that as they who truly beleeue , and are in grafted into Christ , haue an inward testimony that they are Gods , and that they shall foreuer abide in Christ , and ●e saued : so they who sinne against the Holy Ghost , hauing as it were subscribed to be Satans , and euer to be with him , and on his side , haue an inward certificate in their hearts that they are vtterly forsaken of God , and shall be damned : and thereupon ( as the damned in hell ) they blaspheme God whom they haue renounced ; yea , with all the spight they can they oppugne the Gospel through an inward hatred of God the Author , of Christ the matter , of the Holy Ghost the Reuealer thereof ; whom because they cannot reach and come at , they persecute the professors of the Gospell : like the old red Dragon , who , because hee could not touch the woman that was cloathed with the Sunne , the Moone being vnder her feete , he went to make warre with the remnant of her seede , which keepe the Commandements of God , and haue the testimony of Iesus Christ . §. 28. Of the certainty of his damnation who sinneth against the Holie Ghost . HItherto of the fearefull issue of such as sinne against the Holie Ghost , set downe negatiuely , in that this sinne shall neuer be forgiuen . To aggrauate the terror hereof , Christ further setteth forth the issue of the same affirmatiuely , as Saint Marke hath recorded his words thus , Is in danger of eternall damnation . The * word translated in danger , or ( as others ) culpable , doth not so much imply a likelihood that hee may be damned , as a certainty that he shall be damned : for it properly signifieth to be held fast , as a bird when shee is taken in a snare , or a Malefactor when he is arrested by a Sergeant , or a condemned man when hee is manicled , and fetteted against the day of execution . It implyeth that there is no meanes , no hope of escaping damnation : so as the maine point here intended , is this ; He that sinneth against the Holy Ghost , shall most certainly be damned . This the Apostle also implyeth , where he saith , that to such an one there remaineth no more sacrifice for sinnes , but a certaine fearefull looking for of iudgement , and fierie indignation . The reasons * before al●eadged to proue that this sinne shall not be forgiuen , doe also proue the certainty of his damnation who committeth it . §. 29. Of the eternity of Damnation . YEt further to aggrauate the fearefull estate of him that sinneth against the Holy Ghost , it is added , that his damnation is ETERNALL . This euerlasting continuance is common to all that are cast into hell , in which respect their torments is set forth by such like phrases as these , a The worme that dieth not , Fire that shall neuer be quenched , b Euerlasting chaines , Eternall fire , d Euerlasting perdition But the certainty of this euerlasting damnation , is that which is proper to them that sinne against the Holy Ghost . The doome is irreuocably passed against them ; while here they liue , they know they shall be cast into endlesse , easelesse , mercilesse , and remedilesse torment . This aggrauation of damnation by the euerlasting continuance of it , doth euidently refute the hereticall position of Chiliasts , or Millinaries , or ( to vse our English word ) Thousandaries , who held that the Diuels and all the damned in hell should after a thousand yeeres be deliuered . Eternall and euerlasting continuance properly taken , as it is in the forenamed places , admitteth no date or end of time : which the forenamed heretikes obseruing , grant that indeed the fire of hell burneth eternally ; but they further say that it burneth after the damned are deliuered out of it : but this euasion will not helpe them . It is certain that God maketh nothing in vaine . If there be fire burning eternally , it is for some end and purpose . But what other end or purpose can be imagined , then the iust punishing and tormenting of the damned in hell ? Shall there be an hell , and no creature in it ? Besides , Christ expresly saith , they shall goe into eternall punishment . Now the fire of hell is no longer a punishment , then the damned be tormented therein : eternally therefore they are tormented therein , and can neuer be freed from it . As for their obiections taken from Gods mercy and iustice , they may easily be answered , if Gods former dealing with the damned , and the nature of sinne for which they are condemned , be duly weighed . §. 30. Of the answeres to the Chiliasts obiection taken from Gods mercy . COncerning Gods mercy , they say , that it is ouer all his workes , and thereupon they conclude , that the damned must partake thereof : which ( say they ) they cannot doe if eternally they lie tormented in hell . Answ . Surely they haue tasted of Gods mercy : for the Diuels were made at first glorious Angels , Angels of light . The damned were also at first created in a most happy estate , euen after Gods image : and many of them had a long time , and faire meanes of repentance offered vnto them ; besides , the many outward temporal blessings which in this world they haue enioyed . They all haue abused and reiected Gods mercy . As for their present estate , I might say that it is some mercy that they are not more tormented : for God could make them feele more then they doe . But we are to know that Gods mercy and iustice must goe together . Where iustice is not satisfied , no place is left for mercy : but Gods iustice is not satisfied for the Diuels and damned : how then should mercy be expected ? §. 31. Of the answeres to the Chiliasts obiection , taken from Gods iustice . COncerning Gods Iustice , they say that it cannot stand with Iustice to punish a temporary sinne , a sin which was committing in time , with an euerlasting punishment . But sin though in continuance it were not euerlasting , yet is it in nature infinite : for the greatnesse of a sin is measured according to the greatnesse of the person against whom it is committed . Wee see in the counts of men that one and the same wrong committed against a meane man , and a Monarch , is accounted lesse or greater . That which being done against a meane man , will scarce beare an action in Law ( as we speake ) committed against a King may proue a capitall matter , a matter of high treason , and bring a man to the gallowes . Now euery sin is a transgression of Gods Law , and committed directly against the infinite Maiestie ; and in that respect it is infinite in nature , and deserueth an infinite punishment . But the creature is finite , and cannot in time beare an infinite weight of vengeance , and therefore it lieth eternally vnder it . There is then a proportion betwixt the sin of the damned , and their punishment : both are infinite . Sin in quantity and greatnes , the punishment in time and continuance : what sin wanteth in continuance , it hath in greatnes ; and what the punishment wanteth in weight , it hath in continuance . Thus the sin and the punishment are correspondent each to other , and God is iust in inflicting an eternall punishment on an infinite sin . Besides , though the damned be restrained , or cut off by the hand of God from an euerlasting continuance to commit sin , yet their will and desire is neuer to cease sinning . For herein lieth a maine difference betwixt such sinners as haue their sins forgiuen , and so are saued , and such as are neuer forgiuen , but are damned . Those mens minds and wils are altered , and they truly repent of their sinnes past , and desire and endeauour to sin no more . But these mens minds and wils vnto their very death are set on sin : and if they could alwaies liue on earth , they would alwayes sin on earth . Now it is the mind , will , and disposition of a man , whereunto God hath especially respect . Againe , the damned continue to sinne euerlastingly in hell . As the glorious Angels and blessed Saints in Heauen euer continue to praise the God of Heauen , so the diuels and damned in hell continue to blaspheme the same God. Their punishment therefore endureth no longer then their sinne . Lastly , they wittingly & wilfully pull vpon themselues that eternall weight of Gods wrath , and therefore iustly lie vnder it eternally . God hath declared before hand that eternall damnation shall be the reward of impenitent sinners ; and yet they impenitently continue in sin . Suppose a mill-stone hanging by a coard , a man should wilfully stand vnder that mil-stone , and cut the coard , and withall refuse to haue any meanes to keepe the mil-stone from falling downe : did not he by cutting that coard pull death on himselfe ? This is the case of the damned . Gods wrath is an infinite burden , by Gods law it is held vp ouer mens heads : sinne is a sword , whereby the coard of Gods law is cut : by faith and repentance Gods wrath is staid from falling on man. The vnbeleeuing and impenitent sinner refuseth the meanes of with-holding and staying Gods wrath . Is it not now iust that this eternall weight of Gods wrath should lie on him ? Thus wee see that it is neither against Gods mercy , nor against his iustice to inflict eternall damnation . §. 32. Of the necessitie of being pardoned , or damned . FRom the connexion of this affirmatiue part of the iudgement ( shall be in danger of eternall damnation ) with the negatiue ( shall neuer be forgiuen ) I collect that , The sinner which hath not his pardon cannot escape eternall damnation : or pardon must be obtained , or the punishment must be vndergone . The seruant whose debt the Lord recalled , and would not forgiue , because of his vnmercifulnesse , was deliuered to the tormenters . Otherwise men would not care for Gods fauour in pardoning sinne , nor any thing esteeme Christs sacrifice , whereby pardon is purchased . Vse O let vs giue no rest to our soules , till wee haue assurance of the pardon of our sins . A man attainted , and euicted of treason , though his life may be prolonged , and sentence of death not executed , yet is not quiet till hee haue his pardon , vpon feare that aduantage may sometime or other be taken against him for his crime : and yet the vttermost perill is but death of body . The perill of sin is eternall damnation . It shall assuredly be executed , if pardon bee not gotten . How then can the sinner , who hath no assurance of pardon , sleepe quietly ? Surely this doctrine is either not knowne , or not beleeued , or not regarded by such as hauing no euidence of pardon , passe their time ouer in mirth and iollity . Well did Dauid know this point , which made him with an holy admiration say , Blessed is he whose transgression is forgiuen , whose sinne is couered : Blessed is the man vnto whom the Lord imputeth not iniquitie . On the contrarie side wee may say , Cursed is hee whose sinnes are not forgiuen . If eternall damnation doe make a man cursed , he is cursed . §. 33. Of preuenting the sinne against the Holy Ghost . TO returne to the point in hand , wee haue heard what the sinne against the Holy Ghost is , and what the issue thereof is , namely , Impossibility of pardon , certaintie of eternall damnation . Whose heart doth not tremble to thinke of their estate ? The very Diuels doe tremble to thinke of their owne doome and iudgement . Diues is thought to be in a most miserable plight . That which ministreth any comfort to sinners in this world , is , that they hope the due vengeance of their sinnes shal not be executed vpon them . This hope can none haue that sinne against the Holy Ghost . Though all sinnes ( as before we haue heard ) shall bee pardoned , yet a man may so grow on in impudencie and obstinacie , as to sinne against the Holy Ghost , and make his sin irremmissible , and himselfe certaine of eternall damnation . Let vs therefore take heed of making any way to this sin , and of prouoking God to cast vs cleane ouer into Satans power , or rather to suffer vs to giue vp our selues wholly vnto Satan . For the preuenting hereof , let the directions heere following bee carefully obserued . 1 Be watchfull against euery sin , yea against the very beginnings of sinne . Giue no place to the Diuell . Take heed left there be at any time in any of you an euill heart of vnbeleefe , in departing from the liuing God. Especially let vs take heed of sinning against our owne iudgement and knowledge , against the perswasion of our heart and conscience , and against the reuelation and motion of Gods Spirit in vs. Sinne is deceitfull , and Satan is subtill . They allure men step by step to descend , till by degrees they bring vs into this irrecouerable downefall of the sinne against the Holy Ghost . 2 Haue the Gospell , the Word of saluation , in high account . As we haue knowledge thereof , so let vs set our heart and loue vpon it . Loue of the Gospell will make men cleaue close vnto it , and will keepe them from renouncing of it . If men receiue not the loue of the truth , that they might be saued , God will send them strong delusion , that they should beleeue a lye , and bee damned . Through light esteeme of the Gospell , men oft come to reiect it : and to proue Apostates . 3 Duely weigh the difference betwixt Christ and the world ; how Christ can vphold thee , and preserue , and protect and prosper thee against the world : but all the world cannot shelter thee from his warth . True knowledge of Christ , of the benefits wee reape by him , of the priuiledges we haue in him , of the comfort and peace we receiue through him , will make vs account all the things of this world , in comparison of Christ , but as dung : and it will make vs also stand the more resolutely against all the assaults of the world , and not suffer our selues thereby to be drawne from Christ . Let vs oft call to minde that which Christ hath said to this purpose , What is a man profited if he gaine the whole world , and lose his owne soule ? or what shall be giue in exchange for his soule ? 4 If at any time through his owne weakenesse , or the violence of any temptation , a man be so farre ouertaken , as to deny the Gospell , and to forsake Christ , let him not persist therein ; but rather ( as Peter did ) vpon the first occasion offered to discouer his folly , let him throughly humble himselfe , and speedily repent . The longer sinne continueth , the stronger it groweth : and the greater aduantage will Satan take thereby . Deadly poison being speedily purged out , may be kept from infecting the vitall parts . 5 After once thou art recalled , hauing before time denied Christ , be the more watchfull ouer thy selfe , that thou deny him not againe , and againe . If the Diuell being once cast out , returne againe , Hee will come with seuen other spirits more wicked then himselfe . If after men haue escaped the pollutions of the world , through the knowledge of th● Lord and Sauiour Iesus Christ , they are againe intangled therin and ouercome , the latter end is worse with them then the beginning . 6 While thine heart is pliable pray ; earnestly , instantly pray , as against all sins , so especially against presumptuous sinnes ( as Dauid did ) and in particular , against this vnpardonable sinne . Nothing more powerfull against sinne and Satan , then faithfull prayer : without this all other meanes are fruitlesse . This meanes is to be vsed as for our selues , so also for others ( as we haue * before shewed ) . There is nothing against which we ought more earnestly to pray , then against this sinne : for no estate more desperate then theirs who fall into this sinne . §. 34. Of the persons who cannot fall into the sinne against the holy Ghost . AS this Treatise was begun with declaration of Gods Mercy , in forgiuing all manner of sins , so it shall bee concluded with application of comfort to the elect , and that in regard of the nature and issue of the sinne against the Holy Ghost . That which maketh this sin to seeme as an hot fiery thunderbolt , euen that which maketh it most terrible and dreadfull , that , I say , ministreth matter of comfort to the elect , namely , that it is impossible it should be pardoned , and that the committers thereof are sure to bee eternally damned . The comfort is this , that the elect are absolutely freed from it , so as they cannot fall into it . The Reasons are euident . 1 When they come to bee inlightned , together with their illumination , regeneration is wrought in them . Now they who are borne againe , cannot so wholly giue vp themselues to sin and Satan , as to sin against the Holy Ghost . The Apostle ( in a more inferiour degree and kinde of sinning , then in this kinde against the Holy Ghost ) saith , Whosoeuer is borne of God doth not commit sin : for his seed remaineth in him , and he cannot sinne because he is borne againe . 2 All the sinnes of the elect in the issue and euent are Veniall , such as shall be pardoned . For though in the nature and kinde of sin , euery of their sins are ( as the sins of all other ) mortall ( For the wages ( and due deserts ) of sin ( not any one sin excepted ) is death ) yet hath Christ by his death satisfied for all their sins . All therefore shall be pardoned to them . 3 All that are elected , are elected to eternall life : and being elected thereto , they shall assuredly be made partakers thereof . Gods purpose and decree remaineth firme and stable , and cannot be made frustrate . They are not therefore in danger of eternall damnation : and so cannot fall into that sin . Yet let no man be presumptuous , or secure in this regard : for first , hee may bee mistaken in his election , and thinke he is chosen , when indeed he is not . If hee be deceiued , and mistake the markes of his election , then is he not exempted from this sinne , and the feareful issue thereof . Againe , though he be elected , yet if hee be not watchfull ouer himselfe , he may fall into so great a gulfe of sin , and be so neere the pit of eternall damnation , as hee will haue cause againe , and againe to repent his folly , as wee haue * before shewed . Let vs therefore worke out our saluation with feare and trembling . Vnto which saluation that we may be kept blamelesse , The Grace of the Lord Iesus Christ , and the loue of God , and the Communion of the Holy Ghost be with vs all . Amen . FINIS . AN Alphabeticall Index of the particular points contained in this Treatise . A ADuersity , a matter of thanksgiuing . 406 The vse of faith in Aduersitie . 268 AEdification to bee aymed at by Ministers . 526 Affiance in God. 558 All sorts of people must fight . 51 All assaults must be held out . 109 Christ offered to All. 228. 587 Ambassadors of God are Ministers . 535 Apostles especiall Ambassadors . 536 The dignity of Ambassadors . 537 The duties of Ambassadors . 539 Gods mercie in sending Ambassadors . 544 Christs Ambassadors worst of all handled . 547 Amen , the vse of it . 431 Amen to be vttered aloud . 434 Apostasie . 604 Apostates . 605 Ardencie in prayer . 353 Signes of extraordinary Ardencie . 441 Armour of God why so called . 19 Armour of God compleate . 22 Be bould in the Armour of God. 23 No safety without the Armor of God. 33 They safe who well vse the Armour of God. 35 Most part of it defensiue . 118 Assurance of faith . 261 Assurance a propertie of hope . 297 B BAbling in prayer . 499 Beleefe , see Faith. None sinne in Beleeuing . 232 It is a sinne not to Beleeue . 233 Blasphemie . 576 What it is . 577 How hainous a sinne it is . 579 Blasphemies of Papists . 580 Blasphemie to bee punished by Magistrates . 581 Occasion of Blasphemie not to bee giuen . 582 Blasphemie may bee pardoned by God. 583 Blasphemie accompanieth the sinne against the Holy Ghost . 598 Blessings of God reckoned vp as temporall , &c. 403 Why many Saints want outward Blessings . 412 Boldnes needful for Ministers . 523. 557 Wherein Ministers must shew boldnes . 524 Ouer-secure Boldnesse . 258 Brother , a title of humility and gentlenesse . 4. &c. All Christians as Brethren . 4 C CAllings which are peculiar , to be most respected . 114. 534 Canonicall houres . 476 Charge , euery mans Charge to be discharged . 114. 534 Chiliasts arguments for redemption out of hell answered . 618 Christs comming to iudgement whether in the day or night-time vncertaine . 490 A superstitious waking for Christs comming . ibid. Compunction , see Griefe . Confidence in Gods mighty power . 15 Confidence in ones selfe , vaine . 11 Confidence in creatures vaine . 11 Conscience , what is the righteousnesse thereof . 145 A cleare Conscience , what it is . 252 How it commeth from faith . 253 The ground of it loue . ibid. It is accōpanied with a pure hart . 255 It extendeth it selfe to all duties . 256 It endureth to the end . 257 A quiet Conscience , what it is . 247 No wicked mans Cōscience is quiet . 248 Constancie . 110 Corrections of God in wisdome and loue . 187 189 They are not simply tokens of wrath . 139 Some despise them : some faint vnder them . 183. &c. How kept frō those extreams . 184. 185 Courage spirituall needfull . 6. 114 Cursing Saints , an horrible thing . 392 D DAmnation eternall . 618 They certainely Damned , whose sinnes are not pardoned . 621 Danger must make watchfull . 45 Darknesse spirituall . 76 Dead not to be prayed for . 377 Dead not to be prayed vnto . 507 Defence not in ones selfe . 99 Most part of Christians armour Defensiue . 118 Desire of Christ . 223. 243 Notes of true Desire . 244 Desire of performing ones functiō . 558 Deprecation against euill . 370 Despaire , whence it ariseth . 47 Temptations to Despaire are fiery darts . 282 Yeeld not to Despaire . 234. 284 DIVELL . The Diuell our enemie . 37 What Diuels were by creation , and what they lost by their fall . 37. 38 What maketh Diuels terrible . 38. 81. 87. 89 The Diuels subtiltie , wyles and shifts . 39. &c. The Diuell principall in all temptations . 56 The Diuels haue a dominion . 61 Diuels power . 64. 65 They cannot doe what they wil. 66. 72 Nor doe any thing against nature . 66 Nor worke miracles . 66 Nor force mans will. 68 Nor search mans heart . 68. 69 Nor foretell things to come . 69 Diuels extraordinary power , wherein it consisteth . 70 How far it is diminisht by their fall . 71 Diuels rule onely in this world . 75 Their vassals are ignorant and euill men . 76 How men may come out of Diuels power . 78 Diuels are spirits . 79 Diuels are not qualities . 80 Diuels extreamely euill . 83. 84 Diuels many in number . 86 Diuels haue an head . 87 Their number makes them terrible . 87 Comfort against the power and number of Diuels . 87. 88 Diuels aduantage in place . 89 Diuels fight to spoile men of heauenly things . 92 Diuels malice . 93 Diuels darts , and fiery darts . 281. &c. Times wherin Diuels shal be loose . 105 Diuels haue an hand in afflicting Saints . 177 Diuels can euery way annoy vs. 280 Giue not place to the Diuell . 63. 103 Resist and driue the Diuell away . 313 Drousie praying . 493 E EIaculations of heart . 479 Elect cannot sinne against the Holy Ghost . Endeauour of man must goe with Gods assistance . 29 Euils , what to be prayed against . 370 Kindes of Euill . 371. &c. Euils from which Saints are freed , are more then iustly they can feare . 413 How Euils may prooue matter of thanksgiuing . ibid. Examination to be vsed at a Fast . 460 Experience vpholdeth hope . 306 F FAinting in affliction 182 Saints subiect to Fainting . 184 How kept from Fainting . 185 Family-prayer . 437 FAITH . What Faith is . 257 Diuers kinds of Faith. 208 True iustifying Faith. 210 Faith especially to be taught and learned . 199 The excellency and necessity of Faith. 198 Faith cōmendeth Gods properties . 200 How Faith resteth on Gods iustice . 202 Great is the need of Faith. 284 And great is the worth of it . 279. 285 Faith maketh the Word profitable . 323 Faith and righteousnesse haue distinct vses . 152 How Faith & hope differ & agree . 298 How Faith and presumption differ . 287 Faith fitly compared to a shield . 214 Faith fitly compared to Balsom . 283 How Faith is gotten . The Author of it . 216 The meanes of getting Faith. 218 The order of working Faith. 220 Faith presupposeth knowledge . ibid. Faith ariseth from sence of misery , and desire of remedy . ibid. What man must do to haue Faith. 223 Motiues to Faith. 224 Faith not hard to the willing . 289 Mans vnworthinesse no hinderance to Faith. 227. 292 Triall of Faith. It may be knowne . 235 Imperfect Faith may be sound . 292 True Faith may stand with doubting . 238 Faith operatiue as fire . 245 Faith the first grace . A mother grace . 202. &c. Faith workes loue & other graces . 203 Faith causeth a quiet conscience . 247 And a cleare conscience . 252 Faith causeth a pure heart . 255 Faith may be as a tree in winter . 252 How farre Faith may be lost . 259 Faith falleth not cleane away . 293 How Faith may bee preserued and encreased . 263 How Faith is well vsed . 266 Two vses of Faith in prosperitie , and two in aduersitie . 267 Helpes of Faith. 268 Faith onely keepeth off the Diuells darts . 281 And quencheth the fire of them . 283 Wretched are such as want Faith. 284 Satan most assaulteth Faith , his wyles against it . 286 Faithfulnes required in Ministers . 540 Wherin their Faithfulnes consists . 540 Fasting . 446 The seuerall kinds of Fasting 446 The difference betwixt a religious Fast and other Fasts . 448 How farre al sustenance is to be borne in the time of a Fast 449 What other things beside food are to be forborne in a Fast . 451 How far the body is to be afflicted in a Fast . 453 The occasions of a Fast . 454 Of set times for a Fast . 455 The continuance of a Fast . 456 A Fast in whole , and in part . 456. 457 Supplication the principall end of a Fast . 459 Examination another end of Fasting . 460 Humiliatiō a third end of Fasting . 461 Mortification a fourth end of Fasting . 462 Grounds of Fasting vnder the new Testament . 463 Motiues to Fast . 463. 464 Publike and priuate Fasts . 467 Fearefulnesse . 8. 261 Flesh and Blood. 53 Our enemies more then Flesh and blood . 54 Flying affoords no safetie . 119 Forgetfulnesse of Gods promises , dangerous . 269 Forgiuenesse of sinne . See Sinne. G GHOST . How the Holy Ghost is gotten . 485 How knowne when the Holy Ghost is in vs. 484 How the Holy Ghost prayeth for vs. 482. &c. Why needful that the Holy Ghost pray for vs. 483 Prayer wrought by the Holy Ghost , commeth out of mans spirit . 486 How the sinne against the Holy Ghost may be discerned . 382 Who commit that sinne are not to bee prayed for . 381 Gods properties commended by faith . 200 Gods grace , mercy , power , truth , props to Faith. 225 Goodnesse of God. See Mercy . Gospell , what it is . 165 Why peace is attributed to it . 167 The Ghospell of peace prepares a mans heart against trouble . 168 The Gospell assureth that nothing shal hurt vs. 170 Operations of the Holy Ghost . 597 How sin is committed against the Holy Ghost . 596 Blasphemie accompanieth the sinne against the Holy Ghost . 598 What is the sin against the holy Ghost . 598. &c. Difference bewixt the sin against the Holy Ghost and other sins . 603. &c. Who may fall into the sin against the Holy Ghost . 605 They who neuer professed the Gospel may sin against the Holy Ghost . 606 The Scribes and Pharisies sinned against the Holy Ghost . 607 The sin against the Holy Ghost cannot be pardoned . 608. 614. &c. Why the sin against the Holy Ghost is vnpardonable . 615 The certainty of his damnation who sinneth against the Holy Ghost . 617 How the sin aginst the Holy Ghost may be preuented . 622 The Elect cannot fall into the sinne against the Holy Ghost . The Gospel assureth that all things shal turne to our good . 171 The Gospell reuealeth a remedy for mans misery . 221 The Gospell is a mystery . 528 The Gospell is the proper obiect of preaching . ibid. Difference betwixt Law & Gospell . 101 A blessing to haue the Gospell . 168 Grace of God free . 227 The Graces of God to be imploied . 24 Spirituall Graces for defence . 19 Euery Grace to be manifested . 26 Grace to be added to Grace . 29 Grace decayed may be repaired . 100 Spirituall wounds healed . 285 Griefe of heart before faith . 240 Causes and fruits of true griefe . 242 H HEretikes peruert the Word . 331 HEART . A pure Heart . Integrity of Heart . 255. &c. Heauen . How far we may be made partakers of it while here we liue . 411 HOPE . What Hope is . 296 Why it is called Hope of saluation . 295 Assurance and patience are properties of Hope . 297 Vncertainty no property of Hope . 298 How Hope & faith agree & differ . 299 Hope fitly resembled to an helmet . 300 The vse of Hope . 301 Hope necessary in foure respects . 302 How Hope is gotten & preserued . 305 The end of Hope oft to bee meditated on . 307 Hope an anchor . 308 Hope to bee cast on a sure ground fast fixed , and the hold of it oft renewed . ibid. Satans wiles against Hope . 309 False grounds of Hope . 310 Humiliation an end of fasting . 461 I IEalousie . Good Iealousie . 557. 559 Ignorance a fearefull sin . 338 Jgnorant persons the diuels vassals . 76 Illumination before Faith. 239 Imprecations lawfull and vnlawfull . 397. &c. Vsuall Imprecations taxed . 395 No man may pray against himself . 394 Incredulity a grieuous sinne . 234 IOY . Spirituall Ioy. Notes thereof . 250 Ioy of Hypocrites not sound . ibid. Iustice . See Righteousnesse . Who are Ouer-Iust . 158 Seuerity of Iustice caused by abuse of mercy . 595 K KNowledge of the Word necessarie . 321. 337 Meanes to get Knowledge . 321 Things Known to be made Known . 527 L LAw worketh a sight and sence of our misery . 220 The Law is a rule of righteousnes . 143 The Law and Gospell differ . 101 Libertines carelesse in doing what they may . 30. 31 Loue commeth from faith 203. 253 Loue the ground of a cleare conscience 253 Exhortations in Loue. 6 M MAgistrates must cut off enemies . 314 Magistrates ought to punish blasphemers . 581 Man the obiect of Gods mercy . 584 Mans vngratefulnesse . 586 Sonne of Man. See Sonne . Meanes take not away the vse of faith . 292 Neglect of Meanes a tempting of God. 31 The danger of neglecting Meanes . 33 Mercy of God abundant . 101. 227. 572 Gods Mercy in forgiuing sinne . 572 The extent of Gods Mercy in forgiuing all sins . 574 Man the principall obiect of Gods Mercy . 584 Mercy of God offered to all . 587 Mercy of God ouercomes mans vngratefulnesse . 593 Mercy of God abused , turned into seueritie . 595 Merit . What is required to cause merit . 149 Mans righteousnesse cannot bee meritorious . 150 Millenaries , see Chiliasts . Ministers Ambassadors . 535 Ministers dignitie and duties . 538 , 539 Ministers haue no ability of themselues 513 Ministers calling most excellent and difficult . 510 Ministers most opposed against . 511 Ministers false , most dangerous . 512 Ministers to be prayed for . 509 Especially if restrained . 556 Ministers to be highly esteemed . 537 Ministers may not be disgraced . 538 Ministers comfort and encouragement . 539 Ministers must make knowne what they themselues know . 527 Ministers must deliuer nothing but what they haue receiued . 540 And al that they haue receiued . 541 Ministers must deliuer the Word as Gods word . 541 In Ministers is required Grauitie , Authority , and sinceritie . 542 Ministers boldnesse . 522 Ministers must refute errours , and reproue vices . 315 Ministers must carry themselues according to their present cōdition . 562 Ministers must vse what libertie they can . 553 Ministers inhibited , whether they may preach . 554 Ministers are preachers to themselues . 52 Gods mercy in ordaining Ministers . 554 The word may not be reiected because Ministers are men . 545 Ministers oft vsed as malefactors , and why ? 547 Mans weaknesse succoured , and faith supported by the Ministery of men . 544 Mortification an end of fasting . 462 MYSTERY . What a Mystery is . 529 The Gospell is a Mystery . ibid. A Mystery requireth study and prayer . 530 Knowledge of a Mystery no matter of boasting , but of thankesgiuing . 531 No maruell that many erre in Mysteries . ibid. N NIght-vigils . 489 Vncertaine whether Christs comming to iudgement shall bee in the day , or Night . 490 O OPENING . OF Ministers Opening their mouths . 520 P PApists abandoned by preaching . 78. 79 Papists enemies to Gods people . 326 Pardon of sinne . 572. see Sinne. PATIENCE . What Patience is . 162 Patience resembled to shooes . 163 Patience how it is gotten . 164 How patience may bee rightly grounded in vs. 168. 170. 173 How men may bee perswaded to Patience . 174 The necessity of Patience . 174. 188 The benefit of Patience . 178. 188 How Patience hath a perfect work . 179 Two extreames of Patience . 181. 182 Counterfeit Patience . 172 Satans wyles against Patience . 186 Patience maketh many crosses light . It preuenteth and remoueth many . It inableth vs to beare all . 188. &c. PEACE . Why attributed to the Gospell . 167 Peace of the Gospell , what it is . 166 Peace with God , keepeth away many euils . 191 Peace with God altereth the nature of all crosses . 192 Peace with God procureth assistance in all troubles , and full freedome from all . 194 Persecution no matter of Shame . 548 Persecution honored by the cause . 549 Persecution no sufficient cause to make Ministers cease preaching . 555 What are those causes . 550 Perseuere . 116 Perseuerance in prayer . 496. &c. How long we must Perseuere . 497 Difference betwixt Perseuering and praying alwayes . 498 Difference betwixt Perseuering and much babling . 499 Perseuering in prayer extraordinary . 443 Perseuerance requireth that prayers be oft renewed and long held out . 500 Petition for good things . 367 Place . Euery one abide in his owne place . 114. 534 Giue no Place . 63. 103 Power of God a mightie Power . 12 The mightie Power of God a prop to faith . 13. 225 The benefit of trusting to Gods Power 15 God able to performe his word . 225 Prayer . 340 Prayer an admirable gift . 484 What Prayer is . 345 Difference betwixt ciuill and diuine Prayer . 347 Prayer a worke of the Holy Ghost : see Ghost . 482 Prayer to be made only to God. 346 How Praiers of mē are to be desir'd . 503 Of them prayers may be desired . 507 The dead may not be praied vnto . ibid. Nor prayed for . 377 Why needful by prayer to make known our desire to God. 347 What requisite to the right manner of praying . 348 Prayer to be made in the mediation of Christ . 349 In feare and reuerence . 350 In faith and humilitie . 351 With holinesse , sence , and feeling . 352 In sinceritie , in hart , in spirit . 353. 486 In feruency . 353. 441 Motiues to Prayer . 353 1 Gods charge . 353 2 By prayer God is worshipped . 3. Honoured . 354 4 Prayer is absolutely necessary . 355 5 Prayer is profitable . 1 To obtaine euery good thing . 356 2 To preuent iudgement . 3. Preserue grace . 4. Subdue sinne . 5. Sanctifie all things . 357. 358 6 Prayer is powerfull with the Creator . 362 Prayer is powerfull with the creature . 361 7 Prayer is a matter of great dignitie . 364 Why prayer is not alwayes heard . 359 501 The kindes of prayer . 365 1 Petition for good things . 367 2 Deprecation against euill . 370 3 Intercession for others . 374 Who are not to be prayed for . 377 Who are to be Prayed for . 383. 509 All in generall to be Prayed for . 384 1 Saints . 2. Magistrates and Ministers . 386 Why Ministers especially . 510 3 Kindred and friends . 387 4 Strangers . 5. Enemies . 388 What is to be Prayed for in the behalfe of others . 392 4 Imprecation against others , See imprecations . 394 5 Thanksgiuing . 399 Prayer mentall or vocall . 421. 422 Prayer sudden or composed . 423. 424 Prayer cōceiued or prescribed . 426. 427 Prayer publike , priuate , or secret . 429 &c. Prayer in family . 437 Prayer extraordinary . Motiues thereto . 440. &c. Who are to desire others prayers . 506 Gifts bestowed to be prayed for . 519 The time of prayer . 471 How we may pray alwayes . ibid. Set times of prayer for euery day . 473 Constancy in keeping those set times . 475 Whatsoeuer is done pray . 478 Hearts alwayes ready to pray . 479 Perseuere in prayer , see Perseuerance . Watch to pray , see Watchfulnesse . Body and soule must be roused vp to prayer . 491 Drowsie praying . 493 Preparation before prayer . 424 Preparation against triall . 106 Preparation of the Gospell of peace . 160. &c. Preaching the most proper meanes of faith . 219 The Gospell is the proper obiect of Preaching . 528 Preaching must be distinct and audible . 521 Presume not . 30. 342 Confidence in Gods power no Presumption . 15 Whence Presumption ariseth . 46 Difference betwixt Presumption and faith . 287 Principalities . 59 Priuate prayer in family . 437 Proofe to be giuen of grace in vs. 26 PROMISES . Promises of God offered to all . 228 Remembrance of Gods Promises , an helpe to faith . 268 Generall Promises why to be obserued . 270 Particular Promises needfull . 271 Promises for al things needful . 270. 471 Promises absolute . 273 And conditionall . 274 The diuers manner of propounding Promises . 276 To whom Gods Promises belong . 277 The time of accomplishing Gods Promises vncertaine . 302 PROSPERITIE . The vse of faith in Prosperity . 267 Publike prayer . 429 What persons are required thereto . 430 The place of Publike prayer . 431 Vnanimitie and vniformitie in Publike prayer . 433. &c. Motiues to Publike prayer . 436 Pure heart , see Heart . Purgatory a fiction . 378 R RElapse dangerous 624 Religion . Wee cannot bee saued in euery Religion . 136 Remembrance of Gods promises an helpe to faith . 268 Remission of sinne . 572 See Sinne. Repaire of grace decayed . 100 Spirituall wounds Restored and healed . 285 Repent alwayes , when men will they cannot . 157 Repetition of the same things . 95. 96 Reproofe of impudent sins to be sharpe . 567 Resolution of the Apostle inuincible . 558 RIGHTEOVSNES . What Righteousnesse . is . 143 Righteousnesse Legall and Euangelicall . 144 Righteousnes fitly resembled to a brest-plate . 146 How Righteousnesse is put on . 147 The benefit of Righteousnesse . 148. 153 154 Mans Righteousnesse cannot be meritorious . 149. &c. Righteousnesse needfull to saluation . 152 Righteousnesse and faith haue distinct vses . ibid. Righteousnesse acceptable to God. 155 The parts of Righteousnesse may not be seuered . 156 Direction for the vse of Righteousnesse . 159 S SAcraments a means to increase faith . 265 Sanctified , how farre we may be sanctified . 410 Satan , see Diuell . Scripture , see Word . Scoffes of wicked . 304 Securitie carnall . 105 Securitie holy . 249 SINNE . Sinne infinite in nature . 620 Nothing but Sinne can wound the soule . 146 Difference betwixt Sinnes of the regenerate and others . 157. 620 Sinnes of impudent sinners to be plainly discouered . 567 Sinne may be forgiuen . 572 All Sinnes may be forgiuen . 574 Pardon of Sinne offered to all . 587 Sinne against the holy Ghost . 598 See Ghost . Sinne cannot be forgiuen in the world to come . 607 Pardon of Sinne to bee sought in this life . 614 They whose Sinne is not pardoned , are damned . 621 The proportion betwixt Sinne and the eternall punishment thereof . 620 A Sinners will to sinne is infinite . 620 Difference betwixt Sinners . 613 How Sinne may be turned to the good of the Saints . 172 How farre wee are freed from Sinne. 410 Sinne against the Holy Ghost , see Ghost . Sinceritie . 542 See Truth . Sonne of man. 588 Who so called . 589 VVhy Christ is called Son of man. 590 How sinne is said to bee committed against the Sonne of man. 591 SOVLDIERS . Christians are Souldiers . 16. 17 No easie thing to be a Christian Souldier . 294 Speech needfull for Ministers . 517 Spirit of God , see Ghost . The Diuell a Spirit . 79 Spirits very terrible . 81 The Spirit of Spirits terrible to Diuels . 83 Strength of God. 9 Supplication an end of fasting . 459 Sword of Spirit . 313 The temporall Sword an helpe to the spirituall . 315 T TEares in prayer . 442 Tempt not God. 342 Thankesgiuing , what it is . 399 Thankes due onely to God. 400 Thankes to be offered vp in the mediation of Christ . 401 Thankes to be giuen for all things . 402 For spirituall , temporall , and eternall blessings . 403 For remouing euils . 405 For aduersity and for euils . 406. 414 More matter of Thankesgiuing then of petition . 409 How blinde who see no matter of Thankesgiuing . 415 Thankes to be giuen alwayes . 480 Directions for Thankesgiuing . 418 TONGVE . A strange Tongue vnlawfull in Gods worship . 434 TRIALS . Many Trials and troubles to be passed ouer . 107 , 175. 303 Prepare against Trials & troubles . 106 Troubles fall not out without God. 177 TRVTH . Foure kindes of Truth . 121 Truth of opinion , heart , speech , action 122 Truth as salt . 123 Truth as a girdle . 124 Truth an ornament and strength . 125. &c. Triall of Truth . 127 How to get and buy Truth . 130. 132 The excellency and necessity of Truth . 131. &c. Sell not Truth . 134 Satans wyles against Truth . 134. &c. God protects defenders of Truth 137 Truth keepeth from despaire . 138 Truth is easie and sweete . 139 Truth the best meanes of gaine . 140 Most men little regard Truth . 142 God is True , and will performe his word . 226 V VEritie , see Truth . Vigils . Night - vigils of Papists . 489 Vnanimity and vniformity in publique prayer . 433 Vngratefulnesse of Man. 586 Vngratefulnesse of man drieth not vp the spring of Gods goodnesse . 593 Voice . The Ministers voice must be audible . 433 And intelligible 434 Vowes , an helpe to prayer . 464 Direction for making Vowes . 466 Vowes publike and priuate . 467 Vtterance needfull for Ministers . 517 Saint Paul had excellent Vtterance , & yet prayed for it . 518 W WArre . The Christian war a fierce warre . 49 Warfare . Our life a warfare . 17 Watchfulnesse caused by danger . 45 Watchfulnesse an helpe to prayer . 488 What it is to Watch vnto prayer . 488. &c. Directions for Watchfulnesse . 494 Wicked men Satans vassals . 76 Diuels extreamely Wicked . 84 Wickednesse a diabolicall qualitie . 85 Will. Papists attribute too much to mans Will. 30 Wisdome needfull to apply the VVord . 322. &c. The Spirit of Wisdome to bee prayed for . 563 WORD . VVhat is the Word of God. 316 Knowledge of it necessary . 321. 337 The sence of the Word to be searched out . 317 Meanes to finde out the sence of it . ibid. The Word as a sword . 319 A sword of the Spirit . 320 A sharpe sword . 332 Foure graces needfull to vse the Word aright . 321 The benefit of wel-vsing the Word . 324 The Word profitable to all things . 325. 326 How many wayes the Word is neglected . 326 They are enemies of Gods people who depriue them of the Word . ibid. The Word perspicuous . 333. 336 The Word . fit for the simplest . 336 In what respects the Word is difficult . 333. &c. No fault in the Word , if men profit not by it . 339 How to be resolued of the authoritie of the Word . 328 No doubt to bee made of Gods Word . 329 Cods Word a sure rule . 330 Satans wyles against the Word . 328 The VVord peruerted by Heretikes . 331 The Word a meanes to beget faith . 218 The Word a meanes to encrease faith . 264 Gods Word to bee deliuered as Gods Word . 541. 561 World. The Diuell ruleth ouer the World. 75. 76 y YEeld not to Satan . 63. 103 FINIS . Notes, typically marginal, from the original text Notes for div A01979-e490 1 Sam. 2. 30. Notes for div A01979-e890 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 2. 16. Mat. 25. 23. 2 Tim. 4. 8. 2 Cor. 8. 12. Mar. 16. 15. Vox audita perit , littera scripta manet . Bonum quo communius eo melius . Aliquid novus ad●cit Author . 1 Pet. 5. 8. Church-court in Black-friers London , December 31. 1618. Notes for div A01979-e1350 Church-court in Black-friers London , December 31. 1618. Notes for div A01979-e11060 a Chap. 1 , & 2 , & 3. b Chap. 4 , 5 , & 6. c From Chap. 4 vers . 1. to Chap. 5. ver . 22. d From Chap. 5. vers . 22. to Chap. 6. v. 10. The suns . The Resolution . c Put on the whole Armor of God. f That yee may be able to stand , &c. g Vers . 14 , 15 , 16 , 17. h 1 Sam. 17. 39 i Vers . 18. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser . 1. The necessary of this Direction . k Hebr. 21. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser . 2. The Apostles humilitie . a Chap 4. v. 28 b Vers . 5. 8. c Rom. 12. 16. d Mat. 23. 7 , &c. Reason . e Mal. 2. 10. Ephes . 4. 6. f 1 Cor. 12. 12. g Gal. 3. 28. Account all Brethren . h Heb. 2. 11 , 14. i Matth. 11. 29 ▪ k Prou. 3. 34. l 1 Pet. 5. 5. This title brother , not to be ●corned . Obser . 3. The Apostles mildnesse . m 1 Cor. 15. 58. n Phil. 4. 1. o Gal. 4. 19. p 1 Cor. 4. 1● . Inforce exhor tations with euidence of loue . f 2 Tim. 2. 24. Simil. Doct. 1. Spirituall valour needfull . g Ios . 1. 6. 7. h 1 Chr. 18. 10. i 1 Sam. 17. 45 k Acts 21. 13. l Luke 9. 51. m Mat. 16. 23. Reason 1. n Rom. 7. 18. 〈◊〉 &c. Reason 2. a Zach. 3. 1. b 1 Thes . 2. 18. c 2. Cor. 12. 7. d Matth. 4. 1. e Mat. 16. 22. f John 14. 30. Timerousnes taxed . g Deut 21. 8. Judges 7. 3. a Iames 4. 7. b Phil. 1. 28. c Heb. 12. 2. d On verse 12. e Prou. 30. 30. f Prou. 28. 1. Obiect . Answere . Doct. 2. Our strength is in the Lord. a 2 Cor. 3. 5. b Iohn . 15. 5. c Psal . 18. 1 , 2. d Phil. 4. 13. e Col. 1. 11. Reasons . 2. Cor. 12. 9. Renounce all confidence in the selfe . a Psal . 10. 3. b Prou. 27. 7. Rest on a sure ground . c 1 Sam. 17. 45 d Rom. 8. 37. It is vaine to trust in ones selfe . e 1 Sam. 17. 8. f Isa . 36. & 37 g 2 Sam. 14. 14 h Mat. 26. 35. a Iames 4. 6. Or in any other creature . b Isa . 30. 2 , 3. c Ezec. 29. 6. 7 Gregory 7. surnamed Heldebrand ( a very brand of h●● ) a Necromancer & a bloodie tyrant . Boniface 7. & 8. cruell oppressors , and sacrilegious robbers . Alexander 6. compa●●ed with the diuel● to bee Pope , an incestuous , vn●aciable adulterer . d Ier. 14. 3. a Chap. 1. vers . 19. Doct. 3. Gods power is a most mightie power . b ●Chap . 1. ● . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Reason . Gods mighty power a prop to faith . a 1 Pet. 1. 13. b 2 Chr. 20. 12. 2 Chron. 20. 12. a 2. King 6. 15. b Psal . 78. 19 , 20. c 2 Cor. 12. 9. d 1 Sam. 14. 6. 2 Chr. 34. 11. e Iudges 7. 2 , &c. f 2 King 6. 17. g Chap. 1. v. 19. h Exod. 14. 13. It is no presumption to be confident in Gods mightie power . i 1 Sam. 17. 28. 33. k 1 Sam. 17. 37. The benefit of trusting to Gods power . a Neh. 6. 11. b Prou. 22. 13. c Prou. 28. 1. d Psal . 3. 6. e Prou. 28. 1. f Ios . ● . 3. &c. Judg 20. 30. Doct. 1. Our life a warfare . a 2 Tim. 2. 3. b 1 Tim. 1. 18. c Luke 1. 71. d 1 Pet. 2. 11. Reasons . e Exod. 14. 17. 18. a Iob 1. 12. b Mat. 17. 4. c Luke 12. 19. Be like souldiers . d 2 Tim. 2. 3 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Indure hardnesse . e 2 Tim. 2. 4. a Iudges 18. 10. 27. b Verse 14 , 15 , 16 , 17. Doct. 2. Spiritual graces for defence . Who want them seeke them . a Acts 13. 46. Who haue them , vse them for defence . Why armour of God. b Jam. 8. 17. c Psal . 119. 98. d 1 Cor. 1 4. e Heb. 13. 21. Doct. 3. The Christians armour is spirituall . f 2. Cor. 10. 4. Reason Mans folly in fencing himselfe . Bellar. de cult . Sanct. li. 3. cap. 7. vtimur aqua , olqo , &c. ad fugandos daemones . a 1 Sam. 16. 16 Learne to discerne right armour . a James 1. 17. b Verse 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d See Doct. 6. Doct. 4. The armour of God is compleate . f Vers . 16. g 2 Tim. 3. 17. Reason . Obiect . 1. a Gen. 9. 21. b & 19. 33. c & 16 4. d 2 Sam. 11. 4. e Mat. 26. 70. Get this compleat armour . a 1 Sam. 17. 38. Be confident in it . b 1 Sam. 17. 45 Doct. 5. The graces of God to be imployed . c Rom. 13. 12. d Col. 3. 12. 1 Thes . 5. 8. e Rom. 13. 14. a 2 Tim. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Mat. 12. 35. Reason . c Psal . 40. 10. A deceit to thinke a man may haue armour , and yet none seene vpon him . a Iam. 2. 16. Make proofe of what thou hast . b Heb. 11. c Job 29. 14. d Neh. 5. 19. e Isa . 38. 3. Doct. 6. Euery grace to be manifested . a Ephes . 4. 15. expounded . b Dan. 2. 32. &c. Question . Answere . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iohn . 3. 3. b & 1. 13. c 1. Cor. 1. 5 , 7. Reasons . God maketh nothing in vaine . Euery grace needfull . Who haue not euery grace , haue neuer a grace . a 2 Pet. 1. 5 , 6 , &c. Adde grace to grace . Gods assistance and mans endeauour are ioyned together . a Cant. 1. 3. b Psal . 119. 31. c Ioh. 6. 44 , 45. Reasons . d Ephes . 2. 5. e 1. Cor. 15. 10. * Non sicut in lapidibus inse●satis , &c. Deus salutem nostram operatur . Aug. cont . Pel de pec . rem . lib. 2. cap. 5. Papists attribute too much to mans will. a Bell , de grat . l. 5. c. 29. potest homo absolute per liberum arbitrium benefacere sivelit . b Iohn 15. 5. Libertines too carelesse in doing what they ought . a Deut. 29. 29. b Jude vers . 4. c Mat. 23. 37. Totum ex Deo , non tamen quasi dormientes , non quasi vt non conemur , &c. sine voluntate tua non erit in te iustitia Dei , &c. qui fecit te fine te , non te iustificat sine te , &c. Aug. de verb. Apo. serm . 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Verse 13. Doct. 8. No safetie without armour . a Isa . 7. 9. Reason 1. Reason 2. a 1 King. 22. 20 , 21 , &c. Many ouer-bold . Obiect . Answer . Obiect . 2. Answere . Simil. Doct. 9. They are safe who well vse the armour of God. a 2 Pet. 1. 10. b 1 Iohn 5. 4. c Rom. 8. 37. Reasons . Be perswaded to vse this armour . Numb . 23. 10. a Gen. 3. 4. b Gen. 2. 17. * To stand . c 1 pt . 5. 8. Doct. 10. The Diuell ou● enemie . c 1 Pet. 5. 8. d Mat. 13. 39. e Matth. 4. 3. f Iohn 8. 44. What Diuels were by creation . What they lost by their fall . What makes them terrible a 1 Sam. 17. 11. b 1 Sam. 22. 22 c 2 Sam. 15. 31 d Isa . 5. 26. a 1 Pet. 5. 8. Expounded . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satans subtiltie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Chrysost . a Gen. 3. 1. Mat. 10. 16. b Reu. 12. 3 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guarus , peritus . Plat. in Crat. Satans shifts . a Gen 3. 1. b Gen. 3. 4. c Mat. 4. 3. 9. d Job 1. 13. &c. & 2. 7. a 1 Cor. 1 11. b Ibid. 7. 20. c 1 King. 22. 31 d Matth. ● . e Mat. 26. 37. f & 27. 46. g Luke 22. 31. h 2 Tim. 3. 6. a Jos 8. 4. b Iudg. 20. 29. e 2 Cor. 12. 7. d Mat. 13. 22. e Ez 4. 4. Neh. 6. 2. f 2 Cor. 11. 13 , 14 , 15. See Doct. 3. of vers . 10. a Psal . 119. 98 a 2 Sam. 15. 31 b 1 Cor. 3. 19. a ●n . Doct. 1. The more danger we are in , the more watchfull we must be . a Mat. 26. 38 , 40 , 41. b 1 Pet. 5. 8. c Ios . 9. 12 , &c. & 10. 1 , 2 , &c. Reason a Iudges 9. 28. b Isa . 7. 2. Presumption ariseth from 1. Selfe conceit . c Luke 22. 33. 56. 57. 2. Incredulity d Mat. 26. 31. &c. Ioh. 13. 36 , &c. Whence arise●h despaire . a Num. 13. 29. 33 34. & 14. 3 4. &c Psal . 78. 19 , 20. Verse 12. Summe . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quia corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i , quatitur . Doct. 2. The Christians werre a fierce warre . d Mat. 4. 4. &c. a Luke 22. 31. b 2 Cor. 12. 7. Reasons . c 2 Cor. 12. 9. d 1 Sam. 30. 6. e 2 Chr. 20. 12. f Neh. 4. 16. 17 Triall . g Isa . 28. 15. The cause of fainting . * Iob 2. 3. Prepare for great conflicts a Heb. 10. 32 , 36. b & 12. 4. c Heb. 2. 14. 15 d Ephes 4. 8. c Col. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doct. 3. All must fight g Gen. 3. 15. h Gen. 3. 1. i Matth. 4. 3. Reasons . a 1 Pet. 5. 8. All must apply the directions of the word . Ministers preach to themselues . b Acts 14. 15. Who are flesh and blood . a Gen. 6. 3. b Iohn 1. 14. c Luke 24. 39. Quest . 1. d Rom. 7. 23 , 24. Answere . 1 Cor. 16. 9. & 15. 32. Quest . 2. Answer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Vers . 7. * Luke 14. 12. b Isai . 31. 3. Doct. 4. Our enemies more then flesh and blood . c Dan. 7. 3. &c. d 2 Sam. 16. 23 e & 17. 14. a 1 Sam. 25. 33 b & 24. 17. c 1 Sam. 21. 10 d 1 Kings 19. 3 e Matth. 2. 14. f Exod. 14. 28. &c. g Mat. 2. 20. h Acts 12. 23. i Prou. 19. 12. Spirituall enemies are terrible . k 1 Sam. 17. 11. l 2 Sam. 15 31. m 1 Sam. 22. 9. n 2 Kings 6. 15 No outward prowesse can daunt them . a 2 Cor. 10. 4. Doct. 5. Satan the principall in all conflicts . b Gen. 3. 1. c John 8. 44. d Job . 1. 12. e Luke 22. 31. f Mat. 16. 23. g 1. Thes . 2. 18. h Reu. 2. 10. i 2 Cor. 4. 4. k Iohn . 8. 44. l Ephes . 2. 2. m 2. Cor. 11. 15 a Ephes . 4. 27. b Acts 5. 3. c 1 Chr. 21. 1. Fight principally against the Diuell . 1 Kings 22. 31. a Rom. 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Doct 4. Doct. 6. Who are qualed by flesh and blood cannot stand against principallities . d Psal . 118. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Vers . 11. c Mat. 9. 34. d Mat. 25. 41. a In abstracto . b In concreto . c John 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Iohn 3. 16. Obiect . Answer . c Ioh. 17. 6 , 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f In abstracto . g In concreto . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 6. 26. Gen. 22. 17. Matth. 6. 9. 2. Cor. 12. 2. c Reu. 12. 8 , 9 , 10 , & 21. 27. Doct. 7. The Diuels haue a dominion . a Titus 3. 1. b Chap 2. v. 2. c 2. Co● . 4. 4. d John 19. 11. Reason 1. Gods permission . c 2 Thes . 2. 11. f Deut. 28 48. Judges 3. 8. g Esay 10. 5. a Iudges 3. 9. Reason 2. Satans vsurpation . b 2 Thes . 2. 4. c Reu. 18. 7. d Luke 4. 6. Reason 2. Mans subiection . c Iudges 9. 6. f 2 Sam. 15. 13 g 1 King. 12. 20. h Hos . 8. 4. i Reu. 13. 4. k Ephes . 4. 27. Giue no place to the Diuell . a Ier. 43. 10. His seruice is to rule . b Dominus Papa ▪ servus seruorum . Subiect thy selfe to Christ c Luke 19. 14. a Psal . 2. 3. b Reuel . 13. 8. c Deut. 28. 47. 48 , &c. Doct. 8. Diuels able to exercile their dominō . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Chap 2 v. 2. d Luk. 11. 21. e 1 Pet. 5. 8. f Reu. 12. 3. g 2 Cor. 4. 4. Reasons . The Diuell cannot doe what he will. Nor doe any thing against nature . Nor worke miracles . a Exod. 8. 19. The workes done by the Sorcerers in Egypt were counterfeit . a Exod. 7. 12. b Exod. 7. 20. 24. 25. c Exod. 8. 14. d 2 Thes . 2. 9. Nor force mans will ▪ Diabolus ad malum cogere non potest . Crys . in Mat 4. hō . 5 c Phil. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor search mans heart . a Ier. 17. 9. b Ier. 17. 10. Acts 1. 24. d John 1 47 , 48 , 49. Diabolus non rimatur cordis occulta , sed ex corporis habitu & gestibus aestimat quid versemus intrinsecus . Hieron . in Mat. 15. Nor foretell things to come . e Isai . ●1 . 23. & 48. 5. f Ier. 28. 9. a 1 Sam. 28. 19 b Acts 16. 16. c Deut. 13. 1 , 2 Simil. Wherein Satans extraordinary power consisteth . d Iob 1. 16. 19. e Ibid. a Mat 4. 5. 8. b Mat. 8. 32. c Mat. 17. 15. d Mat. 15. 22 e Iob 2. 7. f Marke 9. 17 , &c. g Ephes . 4. 27. h 2. Cor. 4. 4. i Mat. 27. 3 , &c. Whether Satans powe● be diminished by his fall . k Reu. ●2 . 7. Satan cannot as he lift doe what he is able . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Job . 38. 10 , 11. c 2. Pet. 2. 4. d Iude vers . 6. Simil. f Exod. 8. 18. a 1. Sam. 16. 14 b 1 Kings ▪ 22. 22. c Zach. 3. 1 , 2. d Luke 22. 31 , 32. e Job 1. 11 , 12 & 2. 5 , 6. f Mat. 8. 31. g Mat. 6. 26. h Reu. 20. 7. Simil. Reasons . Why God restraineth Satans power . i Verse 10. a Marke 1. 27 b 1. Pet. 5. 8. Simil. Vses . Make not a tush at Satan . c ● Chi. 20. 12. Postquam dixit fortem , postea estendit ligat●● vt si te audita fortitudo terruerit , ligari● eius nunciata consortet . Chrys , in Mat. 12. Hom. 29. a Iam. 5. 11. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doct. 9. Satans rule onely in this world . c Chap. 2. v. 2. d 2. Cor. 4. 4. e 1. Cor. 15. 24. Reason ▪ a Reu 12. 8. &c. b Ephes . 4. 8. c 2 Tom. 2. 11. d Heb. 12. 4. Doct. 10. Ignorant and euill men Satans vassals . e Chap. 2. v. 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 2 Cor. 4. 4. h 1. Ioh 3. 8. Reason 1. These resist not . i 2. Kings 6. 19. &c. Simil. a Iohn 8. 44. Virtus Diaboli est quod homnes mali sunt . Chrys . in Mat. 22. hom . 42. Reason 2. They are not subiect to Christ . Vse 1. Trial if vnder Satans power or no. b John 3. 19. c Chap. 5 v. 11. a Prou 1. 22. b Acts 26. 18. How a man may come out of Satans power . c Col. 1. 13. d Luke 10. 18. How Papists may be abandoned . a Chap. 1. v. 17. b Chap. 5. v. 8. Vse 3. Comfort to such as are light . c 2. Cor. 6. 14. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doct. 11. Our enemies are spirits . Diuels are not qualities . a Eccles . 12. 7. b Heb. 5. 14. c Iohn 4. 14. Vse 2. Spirits very terrible . Spirits very terrible . a Gen. 19. 9. 11 b 2 Kin. 6. 19. c 2 Kin. 6. 11. a Deut. 28. 49 Diabolus quātum ad s nuquam cessaret tentans , nec 〈◊〉 habet alium actū , non manducat , no bibit , no dormit , &c. propterea infatigabilis e●t in malo . Chrys . in Mat. 4. hom 5. b 2 Sam. 2. 14. &c. c Gen. 3. 15. Obiect . a Luk. 11. 22. b Psal . 91. 11. c Verse 11. Doct. 12. Diuels extreamely euil . a Mat. 13. 19. b Mar. 1. 23. c Luk. 8. 2. Reasons . d Ioh. 8. 44. e Gen. 6. 5. f Psal . 52. 3. How to know when the Diuell hath to doe with vs. a Ioh. 8. 44. b 1 Ioh. 3. 8. c Chap. 2. v. 2. Vse 2. Wickednesse a diabolicall quality . d Leu. 19. 2. e Cha. 4 v. 24. f 1 Pet. 1. 14. Doct. 13. Many Diuels . a Reu. 12 , 7. b Luk. 8. 2. 30. c Hesychi●s . a Heb. 12. 22. b Vers . 11. 1 Pet 5. 8. Iam. 4. 7. Omnes damones de Satanae veneno malitiae virtutem accipiunt , & sunt vnum in eo . Chrys . in Mat. 12. hom . 29. The number of Diuels maketh them the more terrible a 2 Kin. 6. 15. a Comfort against the multitude of Diuels . b Ibid. v. 16. c 1. Sam. 14. 6. 2. Chro. 14. 11. 1. More good Angels then euill . d Reu. 72. 7. c Mat. 26. 53. f Dan. 7. 10. g Heb. 12. 22. h Heb. 1. 14. 2. God able to saue against many . The aduantage of di●els in regard of their place . 1. They are aboue vs. 2. They ouerlooke vs. 3. They fight in their owne Kingdome . a Chap. 2. v. 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost , Muscul . Perkins on Gal. 2. 11. b Illud in coelestib . est pro eo quod est pro coelestib . Crys . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doct. 14. Diuels fight to strip vs of heauenlie matters . Non vt ipsi victoriam adepti aliquod consequantur , sed vt nos priuent . Chrysost . a Gen. 3. 1 : &c. a Mat. 4. 3. 9. b Luk. 22. 31. 32. c 2 Cor. 4. 4. d Mat. 4. 8 , 9. c Iob 1. f Iob 1. 11. Vse . The Diuels malice . g 1 Pet. 5. 8. i Zac. 3. 1. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Reu. 12. 9. 10. l Mat. 4. 3. & m 13. 19. n 25. o Ioh. 8. 44. Vse 2. Wee fight for no small matter . Vide quomodo vires inimici nos excitant eo quod scimus de rebus magnis esse periculum . Chrysost . p Mat. 16. 26. Simil. * 1 Sam. 4. 9. Vse 3. Looke especially to th●se things which Satan most seeketh to spoile thee of . Why wee are againe and againe called vpon to put on armour . a Gen. 41. 32. b Gal. 1. 8. 9. c Phil. 3. 1. d Pro. 2. 1 , &c. & 3. 1 , &c. Vse 1. Weighty points oft to be vrged . c Heb. 12. 3. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse . 2. Patiently heare the same things oft . a 2. Tim. 4. 3. b Num. 11. 6. 2. Tim. 4. 3. Vse . 3. This point of the Armour of God a weighty point c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. The more dreadfull our enemies , the more watchfull we . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 1. Our defeece is not from our selues . a Iam. 1. 17. b 1. Cor. 4. 7. Reason . c Iob. 1. 21. d Iam. 1.5 . Doct. 2. Grace decay ed , may be repaired . c Luke 22. 31. f Reu. 2 5. Psal . 51. 10. 12. Reasons . 1. God is the Author of Grace . Iam. 1. 17. Simil. a 1 Ioh. 13. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Pet. 1. 23. 2. The seed of grace is incorruptible . d 1 Ioh. 3 9. e Ioh. 7. 38 , 39 & 4. 14. f 1 Ioh. 3. 9. Vse 1. The riches of Gods mercy . A difference betwixt the Law and the Gospell . a Mat. 3. 2. & 4. 17. b Ioh. 5. 14. & 8. 11. c Ezec. 33. 11. d 1 Sam. 26. 8. &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 3. Stand stoutly . Doct. 4. Giue no place to the enemy . c Chap. 4. v 27 d Iam. 4. 7. e Mat. 4 3. &c. 1 Pet. 5. 9. Reason . Vse Great folly to yeeld a little . a Heb. 3. 13. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 5. There are times where in the Diue●l shall bee let loose . a 2 Tim. 3. 1. b Reu. 6. 10. 11. c Acts 14. 22. Reasons . Vse . Be not secure . a Psal . 10. 6. b Psal . 30 , 6. Doct. 6. Preparation to be made against time of triall . c Iob 1. 5. d Iob 3. 25. e Iam. 5. 11. Reason . a Iudg. 18. Vse . Bee not carelesse . Vse 2. In time of peace meditate of the euill day . Doct. 7. Many trials to bee passed thorow . a Acts 14 , 22. b Psal . 34. 19. Reasons . See the reasō of Doct. 1. on verse 11. Vse 1. A few skirmishes finish not the Christians combat : a Mat. 26. 69. &c. b Dan. 5. 1. 30. Many are oft assaulted , who are not forsaken . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 8. All assaults must be held out . a Heb. 10 , 32 , 33 , &c. b Heb. 12. 4. c Iam 1. 4. d Joh 4. 34. e & 17. 4. f & 19. 30. g 1. Cor. 11. 1. h 2. Tim. 4. 7. Reasons . i Mat. 10. 22. k Reu. 2. 10. l Reu. 2. 7. 11. 17 26 , & 3. 5 , 1● , 21. m Gal. 3. 4. n Heb. 10. 38. Vse . Constancy . a Phil. 3. 13. Doct. 9. Constancy getteth conquest . * In the reasons of Doct. b Iam. 4. 7. c Iam. 5. 11. d & v 12. Reasons . e 1 Cor. 15. 19. b Heb. 13 5. c 1 Cor. 10 13 d Psal . 125 3. Vse . Looke to the issue . e Isa . 28. 16. * Vicisse est aduersari●s non cessisse . Hier. in Eph. 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That was of the infini●●ue mood , & implyed an honour and dignity . Duty 1. Stand stoutly a 1 Sam. 17. 45 b Ios . 1. 6. 7. 9. Reasons . Grounds of encouragement . c Ios . 1. 5 d 1 Sam. 17. 45 e Iudg. 11. 27. 29. f Col. 2. 15. Heb. 2. 14. g 1 Cor. 10. 13 Duty 2. Abide in thy place . h 1 Cor. 7. 20. Ephe. 4. 1. i 2 Tim. 4. 10. k 16. a 1 Cor. 7. 17 : Reasons . b Heb. 3. 2. c Cha. 4. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Psal . 91. 11. e Num. 16. 12 , &c. f 2 Sam. 15. 2 , &c. g 2 Chr 26. 16 a Prou. 14. 8. b 1 Pet. 5. 8 c Mat 24. 43. Duty● . Stand on thy guard . d Luk. 21. 3● . e 1 Pet. 5. 8. Perseuere : Duty 4. e Mat. 11. 30. Obs . 1. The most part of a Christians Armour is defensiue . f Mat. 4. 1. &c. Reason Our quarrell is iust . 2 Obs . Repell the enemy . 3 Obs . No safety in flying . g Neh. 6. 11. h 1 Cor. 10. 14. i 2 Tim. 2. 22. Diabolus non opus aliquod aliud operatur , nisivt subuertat : hic est cibus illius , hi● honor , hoc & gaudium , Chrysost in Mat. 4. hom . 5. k 1. Pet. 5 , 8. Obs . 4. Euery part fenced . Foure kinds of truth . Truth of iudgement . a 2. Pet. 1. 12. b chap. 4. v. 15 2. Truth of heart . c Psal . 51. 6. d Isai . 38. 3. 3 Truth of speech . e Rom. 9. 1. 1 Tam. 2. 7. 4 Truth of action . f Ioh. 1. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth as salt . Truth in iudgement the foundation to the rest . a Act. 22. 3. b Phil. 3. 6. c Act. 26. 9. d Phil. 3. 8. To truth of iudgement , adde truth of heart . e Psal . 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where truth of heart is , there is truth of speech and action . how fitly Truth is compared to a Girdle . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 1 King. 18. 46 2 King 4 , 29. g Exod. 12. 11. Luke 12. 35. h Iob. 38 , 3. & 40. 2. h Iob 38. 3. & 40. 2. Quid speciosius ips averitate ad quam omnis spectator peruenire se cupere confitetur , &c. Aug. de ver . Rel. cap. ●9 Truth the best grace to religion . Simil. And the greatest strength . Simil. Veritas vinci non potest , multitudine hostiū non terretur . Hicron . Truth is a come lines in euery thing . a 1 Kin 15. 3. 4. 5. b Acts 13. 22. c Gen. 6. 8 , 9. d Cha. 4. v. 29. e Pro. 6. 17. f & 12. 22. g 1 Ioh. 1. 47. Truth doth much strengthen men . h Gen 3. 8. i Iob 27 5 , 6 , & 31. 5. k Isa . 38. 3. l Psal . 26. 1. m 1 Cor. 4. 4. n Pro. 22 , 23. expounded . what account is to bee made of truth . o 2 Cor. 13. 5. 1. Search what truth in iudgement . p 1 Thes . 5. 21 q 1 Ioh 4. 1. r Ioh. 5. 39. ſ Acts 17. 11. t Iam. 1. 18. u 2 Tim. 3. 16. 2 Search what truth in heart . Psal . 133. 2 , 3. Psal . 26. 1. Ier. 17. 9. c Acts 5. 3. 9. d Mat. 26. 33. Gen. 39. 9. 3. Search what truth in speech and action . f Luk. 6. 45. 1. The ground of truth . g Mat. 23. 5. h Ioh. 12. 43. i 1 Sam. 15. 30 k Gen. 34. 23. l 2 Chr. 24. 2. 17. m Est . 8. 17. n Acts 5 ▪ 1. o 1 Kin. 21 9. p Ier. 41. 6. 2. The extent of truth . q Heb. 13. 18. r 1 Cor. 5. 6. ſ Mas. 6. 20. 3. The obiect of truth . t Mat. 23. 23. 4. The order of shewing truth . u Mat. 23. 4. * Mat. 7. 3. How to buy truth . a Mat. 13. 44 , 45. Veritas propter seipsam diligenda est , Aug. in Gal. The excellēcy of truth . a Psal . 31. 5 b Ioh. 14. 6. c Ioh. 14. 17 d Iam. 1. 18. e Psal . 11. 9. f Mat. 6. 10. g Ioh. 8. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Gen. 6. 9. & 17. 1. i Psal . 26. 1. ●sa . 38. 3. 2. The necessity of truth . h 2 Tim. 1. 5. i Rom. 12. 9. k Iam. 3. 17. l Mat. 5. 20. & 6. 2. & 23. 14. Hypocritae ab inspectore cordis Deo mercedem non capiunt , nisi fallaciae supplicium . August . de serm . Dom. in morte . lib. 2. 3. The benefit of truth . m 2 Chr. 30. 18 , 19 , 20. * Psal . 119. 1. n Psal . 51. 6. o Prou. 11. 20. p Psal . 84. 11. How truth in iudgement is gotten . q 1 Tim. 3. 15. r Phil. 3. 8. How truth in heart , speech and carriage is gotten . ſ Gen. 17. 1. t Gen. 39. 9 Sell not truth . u 2 Pet. 2. 20 , &c. a Gen. 39. 9. IIII. Point . Satans wyles to wrest truth from vs. b 1 Kin. 22. 8. c Gen. 21. 9. A cursed prouerbe . d Iob 2. 6 , & 9. Iob 27. 5. Whether a man may be saued in any Religion . g Chap. 4. v. 5. h Ioh. 14. 6. i Gal. 1. 8. k 2 Thes . 2. 12 God protecteth defenders of truth . a Henry the French King. To be persecuted for truth a matter of ioy . b Mat. 5. 10 , 11 ▪ c Luke 6. 13. Truth keepeth from despaire . d Iob 27. 5 , 6. e Isai . 38. 3. Truth is easie and sweet . f Mat. 11. 30. g Mat. 13. 21. 1 Toh . 2. 19. h Psal . 37. 37. Gods corrections no tokens of his wrath . i Heb. 12. 5 , 6. k Iob 1. 11 , 12. Truth best discouered by a mans owne heart . l 1 Cor. 2. 11. m 1 Ioh. 3. 11. n Rom. 14. 4. Gaine gotby deceit is no gaine . o Pro. 20. 17. p & 28. 22. Truth the best meanes of gaines Omnes vehementer ne fallantur inuigilant . Aug. de ver . 〈◊〉 c. 29. a Psal . 1. 12. 1 , 2 &c. b Prou. 10. 22. c Iob 12 4. e Luk. 6. 22. Veritas multis impugnantibus suscitatur , & crescit . Chryso . hom . 4. de laud Pauli . What little regard of truth most haue . f Gen. 5. 22 Veritas vbiq , mater est sanctitatis , Chrylo . hom . 19. in Psa . 118. what righteousnes is . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iustitia est virtus qua sua cuique tribuuntur , Aug. de lib , arb . lib. 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acts 22. 14. d Isa . 59. 17. e Eccle. 7. 31. f Heb. 12. 13. g Rom. 3. 10 Legall righteousnesse . h Rom. 10. 5. i Gal. 3. 10. Euangelicall righteousnes . k Rom. 10. 6 l Heb. 13. 18 Righteousnes of faith . m Rom. 10. 4. expounded . Righteousnes of a good conscience . n Rom. ● ▪ 11. o Ephes . 2. 1. p 2 Cor. 3. 5. q Ioh. 3. 6. r Acts 24. 16. Heb. 13. 18. ſ Mat. 22. 37 , 39. t Luk. 1. 6. u Psal 119. 3. x Psal . 34. 14. Isa . 1. 16 , 17. Righteousnes fitly resembled to a brest-plate . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Leo. in retia saepe lapsus capitur , sanctiverò cum ligantur , fortiores siunt . Chrys ad popul●m hom 4 Nothing but sin can wound the soule . b 1 Cor. 15 56 How Righteousnes is put on . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Mat. 3. 8. e Heb. 3. 13. f 1 Pet. 5 8. g 2 Pet. 2. 23. The benefit of righteousnes . h Chap. 1. 4. i Ioh. 2. 29. k 2 Cor. 8. 18. l Prou. 10. 7. m 1 Pet. 3. 16. n 1 Pet. 3. 1. o 1 Thes . 1. 6 , 7 p 2 Cor. 9. 2. a Mat. 5. 16. V. Pomt . Satans wyles against righteousnesse . 1. Suggest . that righteousnesse is meritorious . Answer . What things are required to merit . Mans righteousnesse cannot be meritorious . a Iob 22. 3. b & 35. 7. Mat. 20. 15. Cum Deus coronat merit a nostra , aibil aliud coronat quam munera sua . ●ug Epi●t . 105. d Luk. 17. 10. e 2. Cor. 3. 5. f Phil. 2. 13. g Rom. 3. 23. h Isai . 64 6. i Rom. 8. 18. k 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Suggest . that righteousnesse is needlesse . Answer . Righteousnes is needfull to saluation . l 1 Cor. 6. 9. m Heb. 12. 14. n Ephes . 1. 4. o Luke 1. 75. p Tit. 2. 11 , 12. q 1 Thes . 4. 7. r Ephes . 2. 10. ſ T it 3. 14. Faith and righteousnes haue their distinct vses . t Mat. 19. 6. 3. Suggest . that Righteousnes is likesome . Heb. 12. ●6 . b 2 Tim. 4. 10. Answere . An eye must behad to the issue of Righteousnesse . c Psal . 11. 7. d Psal . 58. 11. * Pro. 10. 6. e Psal . 34. 15. f Pro. 10. 24. g Psal . 34. 19. h ●sal . 27. 25. i Psal 68. 3. k Psal 92. 12. l Pro. 28 1. m Pro. 4. 18. n Pro. 14. 32. o Isa . 57. 1. p Pro. 10. 7. q Psal . 112. 6. r Mat. 25. 46. ſ Mat. 13. 43. t Psal . 112. 2. u & 37. 25. Heb. 11. 24. &c. Heb. 12. 2. O quanta sanctorum virtus ! omnia ipsorum sunt venerabilia . Chrys●st . ad pop . hom . 〈◊〉 . 4 Suggest . that righteousnesse is nothing worth . y Isa . 64. 6. z Phil. 3. 8. Righteousnes acceptable vnto God. 5. Suggest . that partiall righteou●nes is sufficient . a Psal . 103. 3. b Ezek. 18. 27. Answer . The parts of righteousnes may not be seuered . Qui vnam iustitiam fecerit cunctas virtutes implesse dicatur , quae inuicē se sequuntur , & sibi haeren : ●ita vt qui vnam habuerit omnes habeat & qui vna carucrit cunctis careat . Hier. in Isa . 56. * Iam. 2. 10. a Iob. 29. 14. b Ioh. 19. 23 , 24 c 2 Sam. 10. 4 , 5. d Iam. 3 , 2. d 1 Ioh. 3 9. c 2 Kin. 23. 25. Luk. 1. 6. Man cannot when hee list repent . g Dan. 5. 30. h Luk. 12. 20. i Prou. 1. 27. &c. k Luk. 23. 43. 6. Suggest . That a man may be ouer-iust . l Eccl. 7. 18. Answer . Who are ouer-iust . m Rom. 6. 23. Si quem̄ ad omnia fratrum peccata cōspexeris , hunc scito plus esse iustum , quam iustū est . Hi●r . a Acts 23. 1. & 24. 16. Heb. 13. 18. b Deut. 5. 32. c Psa . 119. 106 d Phi. 3. 13 , 1● * Calceate in pedibus vestris praeparationem Euangelij pacis . T●em . interp . In horum calce●mentorum fig●● am ▪ & illa calceamenta in Exodo praecesserunt , quae habere ●ascha vescentibus imperatur , & his qui ad faciendumpiter pacati sunt . Signū s●quidem praeparationis est , calceatis pedibus comedere , vt corroborati paschali cibo , satam & horribilem possint eremum pertransire . Hier. in hunc locum . g Heb. 10. 36. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How fit the Apost●es metaphor is . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Application of the metaphor . The vse of greaues in warre . c 1 Sam. 17. 6 Caes . Comment . how patience is gotten . 1 What the Gospel is . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Lat Fren. ●tal . Span. &c d Luk. 2. 10 , 11. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euangelium est mare in qu● diuinae gratiae plenitudo est . Amb. Hexam . lib. 5. cap. 7. 2 What peace is here meant Deus appellatur pacis quia per Christum ei reconciliati sumus , qui est pax nostra , Hieron . Hedib . quaest . 12. 3 How Peace is appropriated to the Gospel . f Luk. 2. 10 , 11 g 14. h Gen. 3. 15. i & 7. 1. k & 12. 3. l Isa . 52. 7. m Gal. 3. 2. n 2 Cor. 3. 8. Vse 1. Gods loue . a Cha. 2. v. 16. b Mat. 22. 2. &c. Luk. 14. 16. &c. Vse 2. A blessing to haue the Gospel . c Phil. 4. 7. 4 The Gospel of peace prepareth a mans heart against trouble . d Gen. 12. 2 , 3 , e Exod. 3. 6 , 7 f Ios . 1. 5. g Iud. 6. 12. h Rom. 8 31 , 32 , &c. i Iam. 5. 11. k Ioh 17. 24. l Mat. 26. 39. m Mat. 27. 46. The Gospel prepareth our hearts by declaring . 1 That nothing can hurt vs. a Psal . 32. 1 , 2 b Mat. 9. 2. 2 That all things shall make to our good . d Psal . 112. e & 119. 71. f Reu. 14. 23. Mir● quodam modo etiam ipsum peccatum iufto in iustitiā cooperatur . Ber. in Psal . 91. serm . 2. h Exod. 32. 3● & 34. 6 , 7. i Rom. 5 20. Nonne coope ratur nobis ille casus in bonū vnde & humiliores efficimur & cautiores ? Bern. ibid. Vse 1. Counterfeit patience . k Rom. 5. 3. Vse 2. How patience may be rightly grounded in vs. a Psa . 119. 49. 50. Vse 3. How men may be perswaded vnto true patience b Mat. 9. 2 The necessity of patience . Simil. c Heb. 10. 36. d V. 6. 12. e Iam. 5. 10. Reason . Many troubles to be vndergone . Quis Sanctorum sine certamine coronatus est ? Abel iustus occiditur , &c. quaere & inuenies singulos aduersa perpessos . Hier. ad Eustoch . f Acts 9. 31. Troubles in most peacable times . g Gal. 4. 29. h Gen. 21. 9. i Isa . 59. 15. a Mat. 10. 35. 36. Troubles fall not out without God. The good which comm●th from troubles . b 2 Cor. 12. 7. c 2 Chr. 3● 12 Luk 5. 17. d Heb. 12. 10. 11. e 1 Pet. 4. 1● . Satan hath his hand in afflicting S●ints . f Iob. 1. 10. g 1 Thes . 2. 18 h 1 Pet. 5. 8. T●lerantia molestiarum omnibusc in ha● vita subeunda est , tendentibus ad arborem vitae . Aug. de Gen. l. 2. i 2 Tim. 4. 16. k Iam. 5. ●0 . a Reu. 13. 10. & 14. 12. How patience hath her perfect worke . 1 It must bee sound . 2 It must reach to all crosses . d 2 Cor. 6. 4 3 It must endure to the end . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 10. 2● . Iobs patience g Iob. 13. 15. h & 42 , 7. i Iam. 5. 11. The necessity of the perfect woike of patience . k Iob. 1. 16 , 17. 18. l Heb. 10. 38. a Heb. 10. 35. & 12. 3. VI Point two ●xtreams con●●●ry to patie●ce . b Pro. 3. 11. c Heb. 12. 5. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sunt nonnulli qui molestiam quidem sustinent , caeterum fructu priuantur Ch●ys . de Laz. con . 3. h I●r 53. i Exod 5 2. k Pro. 27. 22. l Isa . 1. 5 m 2. Chr. 28. 22. n Stoicks . o 1 Sam. 25. 37. p Psal . 18. 26. q Lam. 3. 12. r Psal . 6. 6. How wee may be kept from de●pising Gods corrections . a 2 Sam. 16. 11. 2 King. 1. 13. &c. Ier. 26. 18 , 19. How we may be kept from fain●ing vnder the crosse . VII . Point . Satans wyles to vnfurnish our soules . What need of patience . a Psal . 30. 6. Very great need . b §. 12. c Psal . 30. 7. d 2 Sam. 7. 1. God in loue and wisdome correcteth . e Heb. 12. 6. In peace be prepared against trouble . In what steed can patience stand vs ? In very great steed . 1 lt enableth ●s to bea●e al crosses . 2 It maketh many crosses seeme lighter . f Horat Leuius fit patientia quicquid corrigere est nefas . g Pro. 18. 14. 3 It preuenteth and remoueth many . Peior est ●ello timor ipse belli . Senec. Can there be peace with God while God scourgeth . God in loue correcteth . a Prou. 3. 12. Heb. 12. 6. b §. 13. c Psal 79. 5 d 2. Cor. 5. 7 e Heb. 12. 5 Is not the want of the Gospell the best way to bee free from trouble ? f Psa 73. 13. 14 g Ier. 44. 18. No verily . 1 Peace with God keepeth many iudgements away . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Ezec. 9. 4 d Rom. 1. 28. e Acts 28. 29. f Mat. 27. 5. g Mat. 25. 46. 2. It altereth the nature of all crosses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 2 Sam. 12. 14 Gods manner of punishing his childeren . a Heb. 12. 10. b Psal . 119. 71. 75. 3. By it , assistance in all troubles is obtained . c 1 Cor. 10. 13 Heb. 13. 5. Acts 28. 6. 4. And at length full freedome from all cros●es . d Psal . 34. 19. Prou 118. 1 Cor. 10. 13. Reu. 14. 13. Breuis est molestia , aterna erit beatitudo , Aug. in Psal . 36. Matters of weight to bee pressed of Ministers . Reasons . d Heb. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simil. I. Point . The excellency and necessity of Faith. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Hieron . in omnibus . ad omnia . d Beza . insuper , inprimis . f Eras . super omnia . g Pro. 4. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Gal. 6. 10. Obs . Faith especially to be taught and learned . b Rom. 10. 8. c Act. ●0 . 43. d Act. 19. 4. e Mar. 1. 15. f Rom. 10 8. g Ioh. 3. 14. &c. Reasons . Faith most of all setteth forth Gods glory by acknowledging 1 Gods holinesse . 2 Gods wisedome . 3 Gods truth h Ioh. 3. 33. 4 Gods power . i Rom. 4. 20 , 21. k 2 Chr. 20.12 . 5 Gods mercie . 6 Gods Iustice . How faith resteth on Gods Iustice . l Rom 4. 20. m 1 Iohn 5. 10. Faith the first grace . Fides est prima quae subiugat animam Deo. Aug. de agon . Chr. cap. 12. Faith a Mother grace . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Act. 15. 9. Loue a fruit of Faith. h 1 Ioh. 4. 19. i Gal. 5. 6. Fides est vitis , virtus palmes : siquidem nec palmes absque vite , nec virtus . sine fide aliquid est . Ber● . sup . Cant. serm . 30. n Ioh. 3. 34. o Col. 1. 19. p Ioh. 4 11. Faith profitable . q Ephes . 3. 17. r Rom. 1. 17. ſ & 3 25. t & 28. u Act. 15. 9. * Ephes . 2. 8. Faith comfortable . x Rom. 5. 1. y Phil. 4●7 . z Iob 13. 15. a 1 Sam 30. 6. b 2 Chr. 20. 12 a Rom. 10. 8. b Gal. 3. 2. c 1 Tim. 1. 19. Obiect . Answer . The doctrine of Faith no hinderance to good workes . d 2 Cor. 4 ▪ 3. Opera sunt exfide , non ex operibus fides . Aug. de gr . & lib. ●rb . cap. 7. c Rom. 13. 3. Heb. 11. 6. Quid fides cōferet emolumeti si vita sincera non fuerit , & pura● Chrys . aduer . vit . mon. lib. 1. ; what faith is . a Cic. offic . lib. 1 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Mat. 17. 22. Miraculous faith . e Ioh. 11. 10. 51 f Mat. 7. 22. g 1 Cor. 12. 9 , 10. h Mat. 7. 22. Historicall faith . i Iam. 2. 19. Temporary faith . k Acts 8. 13. l Ioh. 5. 35. m Lu. 8. 13. n Pro. 11. 7. Hypocriticall Faith. Two kinds of hypocrisie . o Mat. 23. 14 , 25. p Acts 26. 9. Phil. 3. 6. q 1 Tim. 1. 5. & 2 Tim. 1 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustifying faith . a Tit. 1. 1. b Eph. 2. 8. c Rom. 3. 28. d Acts 15. 9. Definitio . There are many definitions of true faith giuen by learned and godly men , which though they differ in some words and phrases , yet if they be well examined , they will bee found to agree all in substance : some may bee more copious , some more succinct , yet in effect all the same : The Scripture it selfe ( which was all giuen by inspiration of God ) doth oft va●●e the phrase , in setting downe this true faith whereof we now speake : as to beleeue God. Rom. 4. 3. ( Credere Deo. ) To beleeue in God. Iob. 14. 1. ( credere in Deu● ) or in the Lord Iesus . Acts. 16. 31. To beleeue in the name of God. Ioh. 1. 12. To beleeue the Gospell , &c. Mar. 1. 15. Neither is there any more cause why men should stumble and bee offended with the diuers phrases and words wherewith faith is defined by seuerall men , then with the diuers manner of setting downe the same Histories of Christ by the seuerall Euangelists . e Genus . f F●●m● . Genus remotum . Many leaue out this common genus ( a beleefe of the Gospell ) and in steed of it pu . in genus remotius , viz. a worke of Gods Spirit . But they who leaue out either of these , suppose them to be necessarily vnderstood . Other in the forme expresse Christ alone , and not his benefits : yet they vnderstand Christ with all his benefites . Some make this the forme of faith , To be perswaded that Christ is his : some this , To apprehend or lay hold on Christ ; some this , To apply Christ vnto himselfe . These and other like phrases , doe in effect imply no other thing then to receiue Christ which word I haue the rather vsed , because it is the very word and phrase of the holy Ghost . ( Ioh. 1. 12. Heb. 11. 17. ) and as proper , pertinent , and perspicuous as any of the rest : for there is a receiuing on the soules part , as well as on the bodies . Genus proximum . * Treat . 2. Part 5. §. 4. m Ioh. 3. 16. Thus in all this variety we see there is no contrariety at all : no discrepancy in substance of matter , but onely in circumstance of phrase . Againe , where some define faith to be a resting on God , the difference betwixt them and other , is onely in order ; for they make a perswasion of Gods mercy in Christ , to follow vpon a mans resting on God : these make resting on God ( which is confidence ) to follow vpon the fore-named perswasion : this difference therefore implieth no contradiction , or contrariety in matter . This I thought good to note , both to preuent the cauils of aduersaries , and also remoue a stumbling blocke from the weake . Certum propriumque fidei fu● damentum Christus est , Aug. Enchir. cap. 5. 1 Cor. 1. 30. Ioh. 6. 53 , 54. Mat. 26. 26 , 27 Ephe. 5. 32. 2 Cor. 11. 2. In Faith there is an assent of mind . a Ioh. 3. 16. b Iam. 1. 6. c Eph. 1. 13. 2 A consent of will. d Cant 2. 16. e Rom. 11. 24. f 1 Cor. 12. 12. g Eph. 3. 17. III. Point . Faith fitly compared to a shield . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vse of a Shield . Application of the metaphor . * §. 68. &c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . IIII. Point . How Faith is gotten . God the Author of Faith. a Iam. 1. 17. b Ephe. 2. 8. c Ioh. 6. 29. d ad extra . e Ioh. 6. 44. f Heb. 12. 2. g Gal. 5. 22. h Phil. 2. 13. i Mat. 11. 26. k Ephes . 1. 6. m Ioh. 3. 16. & 20. 31. n 1 Pet. 1. 9. o 1 Cor. 4. 7. p Rom. 11. 33. The meanes of getting Faith. * §. 65 , 66. Gods word the outward meanes . Accenditur fidei lampas igne diuini verbi . Chrys . in Mat. 25. ſ Gal. 3 24. t Rom. 10. 8. u Eph. 1. 13. Preaching the Word is the most proper meanes of working faith . a Rom. 10. 14. b 1 Cor. 1. 21 c Gal. 3. 2. d 2 Cor. 5. 16 , 20. Gods Spirit the inward cause . e 1 Cor. 2. 4 , 5 f Act. 16 , 14. g 2 Cor. 3. 8. h & 4. 13. The order of working faith 1 The vnderstanding enlightened . Mans misery made knowne by the Law. Perlegem fit cognitio pec●ati & expraeu●ricatione legis abundantia peccati , Aug. epist . 9 5. i Rom. 7. 7. k Deut. 27. 26. The remedy reuealed by the Gospel . 2 Mans will wrought vpō . Griefe for sin . a Acts 2. 37. b & 16. 29. Desire of mercie . b Mat. 13. 46. c Luk. 1. 53. d Isa . 55. 1. What man must doe to beleeue . k Iob 39. 3. Act. 7. 1. Motiues to beleeue . 1 It is God that made the promise of the Gospel . b Ioh. 3. 16. 2. God is able to performe his word . Nemo de Deo optimè existimat , qui non eū omnipotentem , atque ex nulla parte communicabilem credit . Aug. de lib. arb . l. 1 e Ma● 3. 9. f Eze. 36. 26. g Rom. 4 Heb. 11. h Gen. 18. 14. i Luke 1. 37. k Ier. 32. 27. l Mar. 10. 27. m 2 Kin. 7. 2. n Psal . 78. 19. 20. o Num. 11. 12. 22. 3 God is true , and will perform his promises . p Psal . 31. 5. q Iam. 1. 17. r Ti●us 1. 2. ſ Heb. 6. 18. t 1 Thes . 5. 24. a Ephe. 1. 13. b Reu. 3. 14. c Ioh. 14. 17. 4 Gods goodnesse moued him to make his promises to man. 5 Gods grace is free . d Ioh. 3. 16. e Rom. 5. 10. f Gen. 3. 15. 6 Gods mercy is abundant . g Psal . 108. 4. h Ephe. 2. 4. i Exo. 34. 6. k Mat. 12. 31 , 32. l Gen. 4. 13. Simil. 7 Gods promises are offered to all . m Luk. 2. 10. n Ioh. 1. 6. 7 o Mat 28. 19. p Mar. 16. 15. r Num. 21. 8. a Ioh. 3. 14 , 15 The generall offer of Christ a meanes to draw all to receiue Christ Obiect . Answer . b 2 Pet. 1. 10. c Deut 29. 29. Obiect . Answer . Quest . 1. d Rom. 3. 33. Quest . 2. a Mat. 11. 28. b Luk. 5. 32. c Tim. 1. 15. d Hab. 2. 3. e Heb. 10. 37. Est animi generosi perdurare quo ad Deus misereatur nostri . Crys . parad Theod. f Ioh. 5. 5. &c. Obiect . Answere . None sinne in beleeuing . * §. 88. g Ioh 3. 18. h 1 Ioh. 5. 10. i Mat. 22. 3 , 5 , 6. How man sinneth in not beleeuing . k Mat. 22. 6. l Acts. 2. 13. m Acts 13. 45. 1 Cor : 1 : 23. n Luke 14. 18. o Mat. 3. 7. p & 13. 19 , q 21 , r 22. t Mat. 23. 37 : Incredulity a grieuous sinne . 1 Dis●honourable to God. u Psal . 78. 19 , 20. * 1 Ioh. 5. 10. x Gen. 4. 13. * Psal . 10 4 , 5. y Gen. 3. 8. z Ioh. 20. 25. 2 Dangerous to men . Filios Diaholi infide litas facit . quod peccatum proprium vocatur , quasi solum sit , &c. Aug. cont . ep . Pelag. lib. 3. c. 3 a Ion. 3. 18. b Act. 13. 46. V. Point . The tryall of Faith. Simil. c 1 Pet. 1. 7. Faith may be knowne . d Psal . 116. 10 e Ioh. 6. 69. f 2. Tim. 1. 12. g Act. 8. 37. h Ioh. 9. 38. i 2 Cor. 4. 13. k 1 Cor. 2. 12. l 2 Cor. 13. 5. m Ier. 17. 9. n Psal . 12. 2. o Isa . 38. 3. Though they which haue no faith , may be deceiued , yet they which indeed haue it , may discerne it . Isa . 29 8. Simil. Though in a temptation a man doubt , yet out of it hee may haue assurance . Simil. True Faith may stand with doubting . a 1 Cor. 13. 9. b Mar. 9. 24. Fidei praecipua virtus in eo est , vt non ambigas Chrys . in Tit. hom . 3. How faith may be proued . Note that many differences may be discerned in the causes of Faith after Faith is wrought , which cannot be found before faith . Causes of Faith. 1. Illumination . f Rom 7. 7 , &c g 1 Tim. 1. 13. 2 Compunction and griefe of heart . a Mat. 9. 12. b Luke 4. 18 c Acts 16. 14 d Heb. 11. 31 c Luke 23. 42 f Acts 2. 37 g & 16. 29 h Luke 7. 38 i Ios . 2. 11 k Acts 16. 13 , 14. l Acts 10 44. 45. m 1 Sam. 7. 6 , n Luke 7. 38. o Acts 16. 29 Causes of true griefe . 1 Gods word worketh it . p Acts 2. 37. q & 16. 26 , &c. r 2 Chr. 33. 10 , 12 : 2 It ariseth from despaire in our selues . ſ Acts 2. 37 , & 16. 30 And from sence of Gods disp●easure . t Luke 15. 18. Effects of true griefe . u Ier. 31. 19 * Lu. 3. 10 , 12 , 14. Rom. 6. 21. Vbi dolor finitur deficit poenitentia . Aug. de ver . pen. c. 13. a Psal . 6 , 2 , 3 , & 32 , 3 , & 51 , 1 , &c. Rom. 7. 24 3 Desire of Christ . Proofes of true desire . 1. The Cause . 2 The Order . c Acts 4. 12. 3 The Quality . d Psal . 42. 1. 2. 1 Cor. 2. 11. * §. 23. f Num. 23. 10. 4. The Fruits . g Mat. 13. 44. h Luke 18. 10. 13. 5. Continuance . Longe aberit a siti satietas , longe a saetietate fastidium , quia sitientes saturabimur , & satiati sitiemus . Aug. de Spec. c. 29. i 1 Pet. 2. 2. Faith is operatiue as fi●e Absit vt sentiret vas electionis iustificari bominem per fidem etiamsi male vivat , & opera bona non habeat , Aug. ●de gr . & lib. arb . cap. 7. b Ephe. 2. 8 , 9 , c Act. 15. 9. d Gal. 5. 6. e Rom. 3. 28. f Iam , 2. 24. What is a quiet conscience . Nihil eft quod ita voluptatem afferre solet , atque pura conscientia . Chrys●n . 2 Cor. ho●● . 12. i Phil. 4. 7. k Rom. 5. 1. A quiet conscience ari●seth from Faith. k Isa . 64. 6. l Psal . 143. 2. m 1 Ioh , 2. 1 , 2 No wicked ma●● consci●ence can be quiet . a Mar. 27. 5. b 1 Tim. 4. 2. c Acts 26. 9 : d Ioh. 16. 2. Holy security . e Psal . 4 8. f 1 Pet. 5. 7. g Psal . 55. 22. h & 37. 5. i 2 Chr. 20. 20. Spirituall ioy . k Rom , 5. 1 , 2. l Act. 8. 39. m & 16. 34. n 1 Pet. 1. 8. o Luk. 8. 13 Ioh. 5. 35. The ioy of hypocrites not sound . p Mat. 13. 20. q Iob 20. 5. Mat. 13. 21 Notes of spirituall ioy . Fidelis etst timet a iudice , sperat a saluatore , cum iam in animo eius timor & loetitia obequitent & obuient sibi . Bern in reg . Nat Dom. se●m . a Ioh. 16. 22. b Rom. 5. 3. c Acts 5. 41 d Heb. 10. 34 Faith sometimes as a tree in winter . c Acts 24. 16. Heb. 13. 18. What is a cleare conscience . h Psal . 116. 10 , 11. i Heb. 11. 5. k Gen. 39. 9. 1 Tim. 1. 5. Loue the ground of a cleare conscience . m 1 Ioh. 4. 19. n Ioh. 15. 5. Hab. 2. 4. Gal. 2 , 20. p Gal. 5. 6. a Luke 7. 47. b 1 Ioh 4. 19. c Rom. 5. 5. d Act. 24. 16. e 1 Ioh. 3. 17. & 4. 20. Loue of our brother , a note of the weakest faith . Pia fides fine charitate esse non vult . Aug. epist . 83. A cleare conscience is alwayes accompanied with a pure heart . f 1 Tim. 1. 1. 5 g 2 Cor. 1. 12. h Act. 15. 9. i 1 Sam. 16. 7. k Ier. 17. 10. l Psal . 26. 1. m Heb. 13. 18. n Act. 24. 16. A cleare conscience extendeth it selfe vnto all things . o 1 King. 15 5 p 2 Kin. 23. 25. q Luk. 1. 6. r Heb. 13. 18. ſ Mar. 6. 17 , &c. a Iob 1. 5. b 2 Sam. 12. 13. Psal . 51 c Rom. 7. 15 &c. d Psal . 119. 11. A cleare conscience endureth to the end . e Reu. 2. 19. g Phil. 3. 13. &c. h Iohn 7. 38. Two extreams 1 Ouer-secure boldnesse . Obiect . Answer . e Phil. 2. 12. f 1 Pet. 1. 4. g Luke 8. 13. h Acts 8. 13. i 2 Tim. 4. 10. k Iohn 2. 23. How farre the sence of faith may be lost . a 1 Cor. 10. 12. b Rom. 11. 20 c Heb. 12. 15 d & 3. 12. e & 4. 1. f Mat. 26. 41. g Heb. 10. 38. 2 Sam. 11. 2. 2 Ouer-childish fearefulnesse . Assurance in Christ . e 1 Iohn 4. 13 f Eph. 3. 17. g Ioh. 10. 27. 28. The power of Christs Spirit n the weakest a Iohn 5. 24. b & 4. 14. c 1 Iohn 5. 4. d 1 Pet. 2. 6 * Psal . 125. 1. e Ier. 31. 3. f Isa . 54. 8. g 2 Sam. 7. 15 h Psal . 132. 11 i Ier. 32. 40. k Rom 11. 29. l Luke 22. 32. m Iohn 14. 16. n Phil. 1. 6. VI. Point . How Faith may be preserued and increased . 1. By the word ● 1 Pet. 2. 2 b & 1. 23. * §. 24. 2 By the Sacraments . c Rom. 4. 11. d Gal. 3 1. e Rom. 4. 11. f Acts 8. 37. 3 By prayer . * Treat . 3. part . 1. §. 20. g Luk. ●2 . 32. VII . Point . How faith may bee well vsed ; Faith is vsed as a shield by resting on gods promises a 2 Chro. 20. 20 Two vses of faith in prosperity . b 1 King. 8. 20. 24. c Psal . 16. 5. &c. * Habet fides o culo ▪ suos quibus quodammodo videt verum esse quod nondum videt . Aug. epist . 85. g Ose . 6. 1 , 2. Two helpes of Faith. i Remembrance of p●omises . q Psal . 119. 11. ●●50 . It is dangerous to forget Gods promises . k Heb. 12. 3 , 5. Sicut lucerna nisi ei subministraueris oleum extinguetur , sic fides nisi assiduis nutriatur meditationibus scripturarum . Chrys . in Mat. 25. l Isa . 50. 4. m 2 Cor. 5. 19 , 20. n Mat. 13. 52. o Num. 15. 38. Deut. 6 , 7. &c. 2 Right application . Generall promises . p Gen. 3. 15. q Gen. 22. 18. a Rom. 8. 28. b 1 Cor. 3. 22. Why general promises are to be obserued . Gen. 3. 15. Gen. 22. 18. Rom. 8. 28. Why particular promises ●●●dfull . c Psal . 34. 9. d Mat. 6. 33. e Phil. 4. 19. f Mat. 6. 25. 32 ▪ h Psal . 50. 15. i & 91. 10 , 11 , 12 ▪ k Isa ▪ 28. 16. l Exod. 14. 13. m Ier. 31. 33. &c. n Luke 11. 13 ▪ a 2 Tim. 1. 11 ▪ b Luke 23. 43 c 1 Cor. 15. 22 d Phil. 3. 21. e Mat. 25. 34. The kinds of Gods promises ▪ 1. Absolute promises . f Isa . 7 ▪ 14. h & 2. 1 ▪ i Rom. 11 ▪ 26 k Mat. 24. 30 l 1 Cor. 1. 5. m 8. n Iohn 10. 28. 2 Conditionall promises . o Luk. 16. 20. p 1 Cor. 12. 8 , &c. The vse of Faith in conditionall promises . q Mar. 1. 40. h Dan. 3. 17 , 18 s Phil. 4. 1● . t Ioh. 42. 10. u 1 Cor. 10. ●3 * Heb. 12. 1● x 1 Cor. 10. 1● y 2 Cor. 12. 9. The diuers māner of setting downe Gods promises . a Heb. 13. 5. b Ios . 1. 9. c Iam. 5. 11. The persons to whō Gods promises belong . e 2 Cor. 1. 20. f Gen. 3. 15. g & 22. 18. h Gal. 3. 16. i 1 Cor. 12. 12 k 1 Tim. 4. 8. 8. Point . The benefit and power of Faith. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A double benefit of Faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Reu. 12. 15. Obser . Satan can euery way annoy vs. What are Satans darts . Diabolus in varias desper ationis cogitationes nos immittit , quo excludat in Deum expectationem . Chrys . paren . ad Theod. d Mat 4. 3. e & 26. 37 , &c f & 27. 46. Faith onely keepeth off the darts of Satan . g Iob 13. 15. a 1 P●t . 5. 9. What are Satans fiery darts . b Psal . 6. 1 , 3 , 6 c & 31. 9 , 10. & 32. 3 , 4. d Iob 3. 3. &c. & 6. 2 , &c. f Mat. 27. 5. By Faith onely the fiery darts of Satan are quenched . g Psal . 42. 5. h 11. & i 43. 5. k Iob 13. 15. Vse . 1. Yeeld not to despaire . Qui diffidit , summi b●ni bonitatem maiorem sua nequitia non sentit . Aug. de ver . poen , cap. 5. Vse 2. Wretched are they who want Faith. Vse 3. The vertue of Faith. Vse . 4. Spirituall wounds may be cured . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Luk. 22. 61. IX . Point . Satans wyles against Faith. Satan most of all assaulteth our faith . d Gen. 3. 1. e Mat. 4 ▪ 3. f Psal . 78. 22. 31. g Num. 20. 12 h Luk. 22. 32. i Thess . 3. 5. Reason . k 1 Pet. 5. 9. l 1 Ioh. 5. 4. Differences betwixt faith and presumption . * §. 20 , 21 , 22 , 23 , 24 ▪ & §. 41 , 42 , 43 , 44 , 44. a 2 Cor. 4. 7 b Pro. 22. 13 & 26. 13. Faith not hard to the willing . d Iam. 4. 3 e 2 Cor. 4. 4. Great neede of Faith. f Mar. 9. 24. g Luke 17. 5. Great is the worth of Faith. h Mat. 13. 44. Mans vnworthinesse no hinderance of Faith. * §. 28. 29. Imperfect Faith may be true & sound . a Heb. 13. 18. b 2 Ch● . 16 12 Subordinate meanes take not away the vse of Faith. Faith falleth not cleane away . Luke 22. 32. Virtus fidei inper●cutis secura est . Chrys . in Mat. 20. hom . 37. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obseru . from the inference . No easie matter to bee a Christian Souldier . Some referre these two metaphors , Helmet , Sword , vnto the Word of God , and say that two vses of the word are set downe vnder two metaphors : one to be defensiue as an Helmet : the other to be offensiue as a sword . Hope the fifth pe●ce of armour . a 1 Thes . 5. 3. Answer . The sword alone of it selfe implieth both these vses , for it is an especiall meanes of defence as well as of offence : these two metaphors being as distinctly set downe as any of the former , there is no reason why they should be referred to one and the same thing . Other say that Christ himselfe is here meant by this metaphor Helmet , because he is Saluation , and because the very word here vsed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is in other places attributed to Christ , as Luke 2. 30. & 3. 6. Why it is called the hope of saluation . Answer . It is not properly attributed to Christ , but tropically , because he is the Author and finisher of our saluation . It is more proper to take it for the thing it selfe which Christ hath purchased , eternall life . 2 Thogh Christ be here meant by this word Saluation , yet cannot Christ with any fit congruity be comprised vnder this metaphor Helmet : for if we reade the words plainely , Take the Helmet of Christ , what else can be meant but the helmet which Christ vsed , or which he giueth or prescribeth to vs , as the Armour of God ? Thus it will be the same thing which we meane , namely , Hope : for as Christ is the author and finisher of our Faith , so also of our Hope . e Rom. 8. 24. d Pro. 11. 7. e 1 Pet. 1. 3 , 4. f Pro. 14. 32. g 1 Cor. 15. 19 1. Point . What hope is . g Rom. 8. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Psal . 37. 7. h Psal . 37. 7. Spes non nisi bonarum rerum est , nec nisi faturarum . Aug. Enchir. cap. 8. l Rom. 8. 24. m Col. 1. 23. n Luke 3. 26. o 1 Thes . 5. 8. p Tit. 3. 7. q Rom. 5. 2. r Heb. 11. 1. ſ Gal. 5. 5. Two properties of Hope . 1 Assurance . t Heb. 6. 11. u Rom. 5. 5. * Heb. 6. 19. Vncertainty no property of Hope . b 1 Thes . 1. 3. ● Rom. 8. 25. II. Point . Wherin Hope and Faith agree . 1 In the Author . c Gal. 5. 22. d Rom. 15. 13. 2 In the matter . e Eph. 2. 8. f Rom. 8. 25. g Act. 15. 9. h 1 Ioh. 3. 3. 3 In the ground . 4 In the properties . i Heb. 6. 11. k & 10. 21. l Rom. 8. 25. m Isa . 28. 16. 5 In the continuance . 6 In the effects . Wherein they differ . n Heb. 11. 1. o Heb. 11. 3. p Ioh. 20. 29. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 11. 1. r Ioh. 3. 33. III. Point . How fitly Hope is resembled to an Helmet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 19. Vide Beza . annotat . Psal . 25. 1. & 121. 1. y Rom. 5. 5 : z Psal . 27. 13. 14. * Heb. 6. 19. Sicut anchora iactata de naui non permittit cam circūferri , licet venticommoueant , sed firmam facit , ficet spes . Chry. in Heb. hom . 11 a Psal . 23. 4. IIII. Point . Hope necessary in foure respects . 1 Time vncertaine . d Mar. 13. 32. Act. 1. 7. e Mar. 13. 33. f Luke 12. 36 , &c. g Gen. 12. 7. h & 21. 5. i Rom. 4. 18. k Luk. 2. 25 , &c. l Gen. 3. 15. m Luk. 2. 1. &c. n Iude v. 14. o Reu. 6. 10. 11 Dei promissis credere debemus etiamsi multum temporis interfluat . Chrys . in Gen. hom . 39. 2 Troubles many . Exod. 5. 7. ſ Rom. 4. 18. t Heb. 10. 35. &c. 3 Wicked scoffe . u 2 Pet. 3. 4. * Psal . 42. 10. x & 3. 2. y & 42. 11. 4 we weake . a Psal . 13. 1. b Psal . 13. 5. c Rom. 4. 8. d Iob 13. 15. V. Point . How hope is gotten . See Treat . 2. part . 6. & . 17. &c. 2. Hovv preserued . 1. Faith in Gods promises vpholdeth hope . 2 Experience vpholdeth Hope . e Rom. 5. 4. f Psal . 22. 4. & 34. 6. & 143. 5. g Iam. 5. 11. h Rom. 15. 4. i Rom. 5. 4. m Psal . 106. 7. Oft meditate of the end of Hope . Si vis sustinere laborem , attende mercedem . Aug. in Psal . 36 o Iam. 5. 7. a Heb. 10. 35. 3. How hope is well vsed . 1 Cast the anchor of hope on a sure ground . a Matth. 5. 18. b Psal . 119. 19. 2 , Fast fixe it on that ground . c Rom. 4. 18 , &c. 3. Of● renew , the hold . d Isa . 40. 31. VI. Point . Satans wiles . e Heb. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luke 1. 4. f Ose . 4. 1. 2 Thes . 1. 8. c Mat. 5. 45. d Iude ; v. 5. e Tit. 2. 11. 12. f Mat. 26. 41. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doct. Driue away thy spirituall enemies . b Iam. 4. 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Col. 3. 5. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 8. 13. e Gal. 5. 24. f Rom. 6. 6. g 1 Cor. 9. 27. i Mat. 4. 10. k 1 Cor. 9. 27. l Gal. 6. 14. Reason . Magistrates must cut off the enemies of the church k Rom. 13. 4. l 2 Kin. 23. 20. The vse of the temporall sword an help to the spirituall . 2 Ministers must resute error , and reproue vice . m 2 Cor. 10. 4 , 5 , 6. n Tit. 1. 9. 3 Priuate Christians must subdue their enemies 1. Point . What is the Word of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 2 Tim. 3. 16. c Ephe. 1. 9. d & 3. 10. e Rom. 1. 16. Not the letter but the sence is Gods word . f Mar. 13. 32. g Ioh. 14. 28. ● h Phil. 2. 6. Vse . Search out the sence of Scripture . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Ioh. 5. 39. Singuli sermones , syllabae , apices , puncta in diuinis scripturisplena sunt sensibus Hier. in Eph. 3. Vide Aug ▪ de doct . Chr. l. 3. c. 24 , 25. &c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Mat. 26. 26. Luk. 10. 30. &c Agant orando & quaerendo & bene viuendo vt intelligant , Aug. de Trin. l. 3. c. 17 2 Thes . 2. 10. 11. II. Point . How fitly Gods word is compared to a sword . q 2 Sam. 23. 10 ſ Mat. 4. 4. t 7. u 10. a Mat. 12. 3 , 5. b & 22 , 32 , 44. c Act. 7. 1. &c. d & 18. 28. Gladius dicitur sermo diuinus quia sicut gladius carnes praecidit . sic & sermo diuinus concupis●●ntias carnales . Chrys . in Mat. hom . 8. a 2 Pet. 1. 21. b 2 Cor. 10. 4. Heb. 4. 12. d 1 Pet. 3. 14. Phil. 1. 28 : 3. Point . Foure graces needfull to vse the word aright . 1 Knowledge . Per scripturas solas potes plenam dei intelligere voluntatem . Hier. ad Demet. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Tim. 4. 13 i Ios . 1 , 8 Psal . 119. 97 2 Wisdome . k 2 Pet. 3. 16. l 2 Sam. 1. 12. m 2 Cor. 2. 16. n Mat. 4. 4 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 10. 3 Faith. q Rom. 1. 16. t Heb. 4. 2. Quod diuinarum scripturarum perspicua firmatur authoritate sine vlla dubitatio ne credendum est . Aug. ep . 1● 2 4 Obedience . a 1 Cor. 8. 2. b Iam. 1. 23 , 24 e Deu● . 5. 32 d Iohn 13. 17 The benefit of well vsing the word . Non nouimus clios libros ita destruentes superbiam ▪ ita des●ruentes inimicum , &c. Aug. Confes : lib. 13. e 2 Tim. 3. 16 f Psal . 119. 98 , 99 , 100. f Iob 11. 12. g Mal. 2. 7. h Psal . 119. 50 i Psa . 119. 105. k 9. l 50. m 24 n Pro. 1. 4. The word an excellent weapon . They are enemies of Gods people , who depriue them of the vse of the Word . Who neglect the Word , are enemies to their owne soule . 1 Who reade it not , or heare it not at all . 2. Who seldom reade it . 3 Who search it not . 4 Who seeke not to be edified by it . 5. Who neglect the preaching of it . 6. Who vse it against the truth . V. Point . Satans wi●es to depriue v● of the Word . a Gen. 3. ● , 4. b 1. Pet. 3. 19 , 20. 1. Haue thy iudgement well informed in the authoritie of the Scriptures . Perkins in Prophe , cha . 3. & in cases of consci . l. 2 , c. 3. 2 Pray for the spirit of reuelation . Ephe. 1. 19. 3 Giue no place to doubting . Audiendi non sunt qui forte dicerent , vnde scis illos libros vnius veri & veracissimi dei Spiritu esse humano generi ministratos ? id ipsum enim maxime credendum erat , &c. Aug. Consci . l. 6 , c. 5. f Mat. 4. 10. Pighius , Cusan . in Epist . ad Bohem. 2. & 7. Gods word a sure rule . g Psal . 19. 7. 8 , 9. & 119. 160. h Reuel . 22. 18. 19. i Gal. 1. 8. k 2 Pet. 1. 19● * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l Ioh. 5. 33. &c. Haeretici carpunt eloquia scripturarum , et quantum in se est maculant . Hieron in Ezec. 34. m Psal . 91. 11. Mat. 4. 6. a Gen. 6. 5. Cuncta cogitatio cordis intenta esset ad malum omni tempore . b Luke 1. 28. Aue gratia plena . c Mat. 26. 16. d Luke 22. 38. Bonifac. 8. in extra● . e Mat. 16. 18. Bellarm. de Rom. ●ent . lib. 1 ca. 10. f Gen. 3. 15. g Isa . 52. 51. h Reu. 18. 4. The Word a sharpe sword . i Heb. 4 13. k Exod. 7. 13. l Num. 22. 31. m Ephe. 4. 19. n 2 Pet. 3. 16. Gods word perspicuous o Psa . 119 , 105 p & 19. 8. q Pro. 1. 4. r 2 Cor. 4. 3. Scriptura omnibus accessibilis , pauciffinis penetrabilis . Aug. Epist . 3. ſ Psal . 119. 18. * 2 Pet. 3. 16. t Rom. 12. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 The maner of writing . * §. 3. 3 The persons x 1 Cor. 2. 14. y 2 Cor. 44. z 1 Cor. ●2 . 15. * Ephe. 1. 17. Quomodo eris penetrator obscurorum , contemptor mani festorum ? Aug. de Fast . 4 Manner of searching . a 〈◊〉 . 2. 4 , 5. Magnifice et salubriter Spiritus it a Scripturas modificauit , vt locis apertiorihus fami o● curreret , obscurioribus fastidia detergeret . Aug. de Doct. Chr. lib. 2. ca. 6. Scriptura quasi amicus familiaris sine fuco ad cor loquitur indoctorum atque doctorum . Aug. Epist . 3 Greg. Epist . ad Leand. b Pro. 1. 4. The word sharpens the wit of the simple . Iohn . 5. 39. Verbum est b●nus gladius , cuius gladij bon●̄● vulnus : vulnerat dei verbum sed non v●cerat Ambr. de virg . lib. 3. f 1. Cor. ● . 1. Knowledge of the Scripture necessarie . g 2. Pet. 1. 5. h Col. 〈◊〉 i 2. Cor. 8. 7. k Ost . ●●6 . l 1. Cor. 8. 1. Knowledge maketh preaching to be had in esteem m 2. Pet. 1. 13. a 1. Thess . 1. 5. b & 2. 13. c Gal. 4. 8. Ignoratio Scripturarum , ignoratio Christi est . Hier. in pro●e●● in Isa . d 2. Thess . 1. 8. c Num. 11. 29. f Act. 26. 29. Mans dulnes can bee no blame to the Word . How to get and vse the Christian Armour . To all other graces adde Prayer . Some take prayer to be a distinct part and piece of Christian Armour : whereunto I agree not for two reasons . First , The forenamed pieces are so compleate ( for by them a man is armed from top to toe ) that there is no part wanting . Secondly , No outward piece of Armour is annexed to it , whereunto it should bee resembled : therefore I rather take prayer to be an especiall meanes to helpe vs well to weild and vse the forenamed Armour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser . Oratione operatio , & operatione fulciaetur oratio . Hier. in Lam. cap. 3. a Num. 10. 9. b Exod. 17. 9. &c. c 1. Sam. 7. 9 , 10. d Psal . 60. 1. e 2. Chr. 14. 11 f and 20. 6. g and 32. 20. g Mat. 26. 30. h 2. Cor. 12. 8. Reason . i Num. 14. 2. k and 4. 4. l Ezech. 16. 15. 39. m 1. Sam. 17. 8 ▪ 49. n 2. Sam. 17. 23. o Mat. 19. 6. Obs . a 2. Tim. 2. 15. Reason . b Rom. 12. 6. c 1. Pet. 4. 10. 1. Point . What prayer is . a 1. Sam. 1. 15. b Psal . 62. 8. c and 142. 2. d Psal . 5. 1. e and 123. 1. f Rom. 8. 26. Psal . 79. 11. g 1 Sam. 16. 7. h 1 Chr. 28. 9. i Psal . 38 9. Reasons . k Mat. 4. 10. Ne quis audeat preces offerre nisi , soli domino Deo &c. Orig. contr . Cel● . lib. 5. l Ier. 17. 10. m Ier. 23. 23. n Luke 1. 34. Why no creature is to be prayed vnto . Difference betwixt diuine and ciuil prayer . o Reu. 19. 10. p and 22. 9. q Acts 10. 26. a Psal 44. 21. b and 139. 2. Why it is needfull to make knowne our desire to God. How to pray aright . 1 Pray in the mediation of Christ . c Esay 6. 2. d Deut. 4. 24. e Exod. 28. 29. f 1. Tim. 2. 5. Quid est dulcius quam genitorem in nomine vnigeniti innocare ? &c. quem . atium . dirigam tibi intercesserem nescio , nisi bunc qui. est propitiatio pro peccatis nostris . Aug. med . c. 5. g Heb. 4. 14. 2 Pray in feare . h Lam. 3. 41. i Esay 29. 13. 3 Pray with seemely words . a Psal . 95 , 3 , 6. 4 Prayer with reuerend and humble gesture . b Ezr. 9. 5. 6. c Ephe. 3. 14. d Act. 20. 36. e Mark. 11. 25. f Luke 18. 13. 5 Pray in assurance of faith g Heb. 10. 22. Iam. 1. 6. h Mar. 11. 24. Iames 5. 15. i & 1. 7. k 2. Sam. 7. 27 , 28. 6 Pray with lowlinesse of minde . l Psal . 143. 2. m Dan. 9. 8. How the mind is made lowly . n Gen. 18. 27. o Iob. 39 37. p Psal . 51. 3. &c. 7 Be holy that pray . q Psal . 66. 18. Iohn . 9. 31. r Esay 1. 15. ſ 1 , Tim. 2 : 8. t Psal . 26. 6. u Iames 5. 16. 8 Pray with sence of the things prayed for . * Matth. 5. 3. x Psal . 32. 4. & 38. 4. 9 & 10. Pray in sincerity of heart , & with feruency of spirit . a Rom. 12. 11. b Iam. 5. 16. Motiues to Prayer 1 Gods charge . c Psal . 27. 8 2 The most principall part of Gods worship . * Kneeling . d Esay 56 : 7. e 2 Tim. 2. 19 1 Cor. 1. 2. Acts 9. 14. f Psal . 14. 4. 3 Nothing whereby God is more honoured . f Psal . 50. 15. 4 Absolutely necessary . g Mat. 7. 7 h Iam. 4. 3 i Mat. 5. 45. k 2 Sam. 17. 23 l 1 Sam. 17. 9 m Acts 12. 23. n Luk. 11. 13. 5. Euery way profitable . 1. To obtaine good things . * Lege in Iust . Martyris Apolog 2. Marci imperatoris epistola ad S. R. de precth . Christianorum . * Treatise 2 : Part 6. §. 72 , 73 , &c. 2. To preuent or remoue euils . d Ier. 2● . 19. e Iam. 5. 18 3 To preserue grace . f Luke 22. 32. g Col. 1. 9 , &c. h 1 King. 8. 47 4 To obtaine pardon . i Acts 8. 22. 5 To subdue sinne . k Psal . 19. 13 , & 119. 133. 6 To sanctifie the things we doe , or vse . l 1. Tim 4. 5. m Mat. 14. 19. & 15. 36. & 26. 26. m Ier. 15. 1. n Ezek. 14. 1 Iam. 4. 3 o Iohn 2 4. 7 p Mat. 15. 23 , &c. q Acts 1. 7 a 2 Cor. 12 , 8 , 9. b Mat. 26. 39 c Heb. 5. 7 d 2 Sam. 12. 16 c Verse 23. f 24 , 25. g Mat. 26. 39. h Mar. 1. 40. i 2 Sam. 15. 26 k Ezek. 14. 14 6. Very powerful . Magna sunt arma o●atio : ipsa bella deuicit , &c. Chrys . in Hebr. hom . 27. l Dan. 6. 22. m 2 Sam. 15. 31. & 17. 23. n Gen. 32. 11. & 33. 4. o Est . 4. 16. & 10. p 2 Kin. 19. 15 , 35. q Exod. 17. 11 r Mat. 17. 21. f Mat. 26. 35. t 2 King. 6. 17. u Dan. 7. 10. * Ose . 12. 4. x Gen. 32. 28. y ver . 26. z Rom. 15. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 2 Kin. 20. 3. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Exo. 14. 15 , 16. b Iof. 10. 12. c Isa . 38. 2 , 8. d Iam. 5. 17. e Luk. 3. 21 , 22 f Iam. 5. 17. Reu. 8. 3 , 4. g Iam. 5. 16. 7 A matter of great dignity Esther 5. 2. II. Point . The kinds of Prayer . a 1 Tim. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Thess . 5. 17. 18. 1 Kind . Petition for good things . d Mat. 7. 11. e Heb. 13. 21. f 1 Iohn 5. 14. What good things are to be asked in prayer . a 1 Cor. 10. 31. b Exod. 32. 32. c 1 Petition . d 2 Petition . e 3 Petition . f 4 Petition . g 5. Petition . h 6. Petition . Concerning absolute , and not absolute promises , See Treat . 2 Par. 6. §. 75. 76. i Exod. 32. 10 11. k Verse 32. l Verse 13. Sanguis Martyrum semen Ecclesiae . II. Kinde . Deprecation against euill things . m Heb : 5. 7. n 1 King. 8. 33 , &c. o 2 Chr. 7. 13 , &c. p Psal . 50. 15 What euils are to bee praied against , Malum culpae , malum poen● . 1 Sinne. q Iam. 1. 15 r Psal . 51. 2. ſ & 19. 12. a Mat 26. 41. b Col. 1. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Isa . 42. 1 d Mat. 3. 17 e & 4. 3 , &c. f Mat. 16. 22. g 2 Sam : 11. 2. h Ma. 26. 69. How to pray with indignation against sinne . i Ps . 51. 1 , &c. k Mat. 26. 75. 2 Outward Iudgements . l Gen. 2. 17 3 Spirituall punishments of sinne . Eternall 〈◊〉 m Mat. 9. 44. n Reu. 20. 14 o & 14. 10 Reu. 16. 9. III. Kinde . Intercession for others . a Iam. 5. 16. Reasons . 1. It amplifieth Gods glorie . 2 It is a duty of loue . b Mat. 5. 44 c Rom. 13. 8. d 1 Sam. 12. 2. 3 It is very profitable . * §. 20. Such reproued as 1 Take no notice of others necessities . d Iam. 1. 12 2 Are not moued therewith . e Lu. 10. 31 , 32 f Amos 6. 6. 3 Thinke this a needlesse ●uty . g Iob 21. 15. h 1 Cor. 13. 5. All prouoked to afford others the help of their prayers . i Mat. 2. 3 , 4 k Mat. 15. 22. l Mar. 9. 22 , 24. For whom prayer is not to be made . 1 Not for the dead . a 2 Sam. 12. 23 b Mar. 5. 35. c 1 Thes . 4. 13 d 1 Tim. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e & 6. 4. f Rom. 16. 17. g Gal. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Heb. 11. 6. Qualis exieris de hac vita , talis redderis illi vita . Aug. in Psal . 36. k Reu. 14. 13. Quousque nobis tempus conceditur recte viuamus , &c. medici post quā aegrotus obijt ne quicquam prodesse potest . Chrys . hom . 75. in Mat. l Luk. 16. 26. Primum locum fides Catholicorum diuina authoritate regnum credit esse caelorum : secundum gehennā : tertium penitus ignoramus . immo nec esse inscripturis sanctis in veniemus Aug. contra . Pelag. hypog . lib 5. m Mat. 13. 38. n Luk. 16. 23. Mar. 16. 16. o Rom. 6. 23. p Mat. 18. 8. q & 3. 12. Dirige and requiem are the first words of certaine praiers for the dead . a Mat. 12. 36. b Heb. 11. 6. c 1 Cor. 10. 31 d & 16. 14. 2 Prayer not to be made for such as sin against the Holy Ghost . e 1 Ioh. 5. 16. f Mat. 12. 31 , 32. g 2 Tim. 4 , 14 15. 3 Prayer not to be made for such as are expresly reiected . 2 Sam. 16. 1. i Ier. 7. 16. Al who count themselues reiected , may not be so accounted . a Signa melancholiae sunt existimatio mala , timor fine causa , &c. et plurimum timoris eius est ex eis quae non timentur secundum consuetudinem Auicen . lib. 3. fen . 1. tract . 4. For whom prayer is to be made . All in general to be prayed for . a 1 Tim. 2. 1. Reasons . d Isa . 58. 7. e Luke 10. 29 , &c. f Mat. 13. 38 , 47. g Mat. 22. 14. h & 7. 13 , 14. It cannot bee said of any particular man that he belongeth not to God. Non est desperandum de malis , sed pro ipsis vt boni fiant studiosius supplicandum : quia numerus sanctorum de numero impiorum semper auctus est . Aug. in Psal . 36. k 2 Thes . 2. 3. Reason . Judicium . charitatis non infallibilitatis . l 1 Cor. 13. 7. In what order others are to be praied for . a 1 Ioh. 4. 16. 1 Saints . b Ioh. 17. 9. c Rom. 1. 7. 1 Cor. 1 , 2 , 3. 1 Pet. 1. 2. d 2 Pet. 1 4. e Psal . 73. 1. f 1 Tim. 4. 10. g 1 Cor. 12. 13 h Mal. 2. 10. i Eph. 4. 4. k 1 Cor. 12. 12 l Acts 2. 39. 2 Pet. 1. 4. Saints haue all the benefit of one anothers praiers . 2. Publicke persons . m 1 Tim. 2. 2. n Psal . 72. 1 , Reasons . o Psal . 82. 6. p 2 Sam. 18. 3. q 1 Tim. 2. 2 3. Kindred & friends . r Gen. 2. 24. ſ Gen. 25. 21. t & 17. 18. u & 43. 29. x & 24. 12. y & 39. 5. z Eph. 4. 16. 4 Strangers : a Ps . 67. & 117. b Gen. 18. 24. Reason . c Leu. 19. 34. d & 23. 22. e Luk. 10. 30. Reason . 5 Enemies . f Mat. 5. 44. g Luke 23. 34. Debemus optare etiam ijs per quos flagellarum vt conuertantur . Aug. in Ps . 36. h Rom. 12. 14. i 1 Cor. 4. 13. k Act. 7. 60. Reason . l Rom. 1● . 12. m Mat. 5. 43. Few pray for their enemies a Luke 23. 34 b Act. 7. 60. c Gal 5. 17. Many pray for none that are strangers to them . Some pray not for those to whom they are bound . d 1 Tim 5. 8. e Luke 16. 27 , 28. Some forget their Magistrates , and Ministers . Some pray not for Saints Some curse them . Ideo de terra erectus est Paulus , quia in terra inclinatus exauditus est Stephanus . Aug. ser . 4 de Stephan . g Col. 1. 9. h Iam. 5. 15. h Iam. 5. 15. i Heb. 13. 18. 19. IIII. Kind . Imprecation . No man must pray against himselfe . a Eph. 5. 29. b 2 Sam. 3. 35 c 1 Kin. 2. 23. d Ier. 4. 2. e Mat. 26. 74 f Ios . 9. 14. 15. g 1 Sam. 25. 22 Num. 5. 22. expounded . Reproofe of vsuall imprecations against ones selfe . h 2 Sam. 3 35. i Psal . 13. 2 , 3 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k ler. 3. 8. 16. l Psal . 89. 35. m & 95. 11. n Heb. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Mat. 27. 25. Imprecations against publike and desperate enemies . * §. 51. p Numb . 16. 15 q Gal. 5. 12. r 2 Tim. 4. 14. Luk. 9. 54 , 55. Imprecations may bee made in three respects . 1 Indefinitely . a Num. 10. 35. b Psal . 25. 3. c & 122. 5. 2 Conditionally . 3 Against malitious deeds . d 2 Sam. 15. 31 Vse . Reproofe of vsuall imprecations . e Neh. 9. 17. f Psal . 103. 8. g Psal . 5. 9. h & 140. 3. i & 10. 7. k Iam. 3. 6. l Psal . 109. 17 , 18. What thanksgiuing is . a 1 Sam. 25. 5 , &c. Thankes is to be giuen to God. b Eph. 1. 3. c 1 Tim. 1. 12. d Iam. 1. 17. Reason . Simile . 3 Thankes to be rendred to God in the mediation of Christ . e Mat. 28. 18. f Mat. 1. 21. a Heb. 13. 15. 4 Thankes to be giuen for all things . b 1 Thes 5 18 c Psal . 103. 2. d Rom. 8. 28. Reason , Spiritual●●lessings . 2 Eternall blessings . 3 Temporall blessings . Temporall publike euils remoued , Spiritual publike euils remoued . Spirituall priuate euils remoued . Priuate temporall euils remoued . Temporall iudgements not alwaies to be accounted euils . a Heb. 12. 5 , 6 , 7 , &c. b Mat. 26. 39. Outward crosses are matter of thanksgiuing . Non tantum pro his quae bona putamus , sed etiam quae nos coartant in Dei praeconium mens laeta prorumpat . Hieron . in Eph. 5. a Ioh. 6 11. b 1 Sam. 2. 1. c Gen. 32 10. d & 24. 48. f 1. King. 10. 9. g Act. 11. 18. h Col. 1. 3. 6. i Act. 2. ●7 . k & 4 24. l 1. King. 1. 40. m & 8. 62. 66. n Psal . 8. 1 , 6. o Gen. 35. 7. p Gen. 39. 5. q Isa . 38. 19. r Exo. 15. ſ Psal . 124. 6. t Gal. 1. 23. u 2. Chr. 29. 30 * 1. Sam. 25. 32 x Iob. 1. 21. y Act. 5. 41. z Heb. 11. 13. More matter of thanksgiuing then of petition . How farre we are freed from sinne . How far sanctified . How farre we are made partakers of heauen . Ephe. 2. 6. Luk. 16. 21. Why many Saints want outward things . Saints are freed from more euils then shal euer fal vpon them againe . How spiritual euils may proue matter of thankesgiuing . * §. 67. 2. Cor. 4. 16. Christianorum propria virtus est , etiam in iis quae aduersa putantur referre gratias Creatori . Hier. in Ephe. 5. Promise of supplying all our wants . Psal . 50. 23. 22. Simile . 1 Some are not thankfull for spirituall blessings . 2 Some not for publike blessings . 3 Some not for the good of others . a Psal . 118. 1. &c. 4 Some not for aduersity . 5 Some not for blessings to come . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * §. 117. 1 Lift vp eies to the author of blessings . Ose . 2. 8. Isa . 1. 3. Simile . An impious thing to attribute Gods blessings to fortune . 2 Take particular notice of Gods blessings . 3 Accept Gods blessings as tokens of his fauour . Psal . 138. 2. Ose . 13. 11. 4 Obserue what we haue receiued aboue others . Psal . 147. 19 , 20. 5 Consider our vnworthines of the least blessing . Gen. 32. 10. What be the kinds of prayer in regard of the maner Mentall prayer . a Neh. 2. 4. b Exo. 14. 15. c 1 Sam. 1 , 13. Reason . * §. 4. and 6. Vse . 2 Vocall praier . d 1 King. 8. 23. Reasons Why prayer is to be vttered with words . * §. 6. e Iames 3. 9. f Psal . 16. 9. g and 57. 8. h and 108. 1. i Mat. 6. 5. 3 Sudden . prayer . k Neh. 2 , ● Simile . Reason . Simile . 4 Composed prayer . l Dan. 6. 10. Reasons . Preparation needfull . a Eccle. 5. 2. Hinderances of prayer . b Psal . 66. 18. c and 26. 6. d 1 Tim. 28. e Mat. 5. 24. f Exo. 3 , 5. Iosh , 5. 15. g Heb. 12. 1. Helps to prayer . h Mat. 12. 44. 45. Conceiued prayer . Reasons . 6 Prescribed prayer . Reasons . i Num. 23. 24. a 2 Chr. 20. 21. b and 29. 30. 7 Publike Prayer . 1 The persons who make publike prayer . a 2 Cor. 5. 19 , 20. b Mat. 28. 19 c Ioel 2. 16 , 17 d Neh. 8. 1. 6 e Exod. 30. 7 Amen , is originally an Hebrew word , yet vsed in all languages : it signifieth Truth or Faith : the vttering of it , after a Prayer , in plieth an assent vnto the Prayer , and faith for obtaining that which is praied for . Ad similitudinem caelectis tonitrui , Amen reboat . Hier. proaem . in 2. lib. cōment . ad Gal. 2 The place of publike Prayer . Gen. 4. 26. l Isa . 56. 7. m Dan. 6. 10. n 1 Kin. 8. 44. o 1 Tim. 2. 8. p Ioh. 4. 21. q 1 Cor. 11. 20 r Acts 16. 13. Separatists taxed . 3 The manner of publike prayer . 1 Vnanimitie . ſ Acts 2. 46. The Ministers voice must be audible . a 1. King. 8. 55 Amen to be vttered aloud . The Ministers voice must be intelligible . b 1. Cor. 14. 15 c 1. Cor. 14. 8. Vnlawfull to pray in a strange tongue . c 1. Cor. 14. 6. &c. d Matth. 6. 7. e 1. Cor. 14. 17 , 23. 2 To vse curious phrases in prayer . f 1. Cor. 4. 16. 3 To tumble ouer a prayer too fast . * §. 11. g Neh. 8. 5. h vers . 6. i 1. Cor. 14. 33 k Vers . 40. Motiues to publike prayer . 1 It is more honorable and acceptable . l Mat. 18 20. 2 It is more powerfull . m Ioel. 2. 16 , 17 n Iohn 3. 8. 3 It is a signe of communion . 4 It is a meanes of edification . 5 The neglect of it , is a note of prophanenesse . o Psal . 122. 1● p & 84. 1. &c. Priuate prayer . a 2. King. 4. 33 b Luke 9. 28. c Acts 10. 30. Resons for prayer in a family . 1 The need of it . 2 The honor of it . d Rom. 16. 5. e Phil. v. 2. 3 The profit of it . f 2. Sam. 6. 11. Vse . Reproofe of those who neglect prayer in their families . 9 Secret prayer . g Mat. 6. 6. h Marke 1. 35. i Gen. 24. 63. k Act. 10. 9. l 1. Tim. 2. 8. Reasons for secret prayer . 1. In it we may most freely make knowne our whole minde . m Rom. 1. 9 , 10 2 By it truest triall of our vprightnesse is made . 3 It argueth familiaritie with God. 4 It bringeth much comfort . n Rom. 7. 21. 5 By it supply is made in want of other prayers . Direction . o Mat. 6. 6. 10 Extraordinary prayer . q Ioh. 3. 8. r Exod. 32. 32. ſ Luke 22. 44. t Heb. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Ioel. 2. 13. x Exod. 14. 15 y Rom. 15. 30. z Gen. 32. 24 a Luke 22. 44 b Neh. 2. 2 c 1 Sam. 1. 13 d 1 King 8. 22 e Luke 18. 13 f Mar. 14. 35 g Psal . 38. 9 h Rom. 8 26 i Psal . 32. 3 k Mat. 27. 46 〈◊〉 l Mat. 26. 39 , 42 , 44 m 2 Cor. 12. 8 n Dan. 9. 18 , 19 o Gen. 18. 24. p Heb. 5. 7 q Luke . 7. 38 r 1 Sam. 7. 6 ſ Mat. 26. 75 t Ose . 1. 2. 4 u Heb. 5. 7 x Isa . 38. 3 * Psal . 56. 8 y Heb. 12. 17. z Iud. 20. 23. * 2 Sam. 12. 22 Iudg. 20. 26 When teares are effectuall . 1 Sam. 25. 37. c Gen. 32. 24 d 2 Sam. 12. 16 e Luke 6. 12 f Exod. 17. 12 g ●osh . 7. 6 h Psal . 22. 2 i lon . 2. 1 12. Expounded . k Dan. 10. 2 , 3 Psal . 69. 3. Intentio sicut non est obtundenda si perdurare non potest , ita si perdurauerit , non cito est rumpenda . Aug. Epist . 121 m Mat. 12 7. n Luke 22. 24 o Mat. 6. 7 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Occasions of extraordinary prayer are , 1 Blessings with-held . a 1. Sam. 1. 11. b Psal . 51. 12. 2 Publike worship . 3 Waightie affaires . 4 Temptations to sinne . c Rom. 7. 24. d 2. Cor. 12. 8. e Mat. 26. 41. 5 Burden of sinne . f Psal . 51. 1. &c. g Mat. 26. 75. h 2 Chr. 33. 13 6 Punishmēts for sinne . i Ion. 3. 9 k 2 Chr. 33. 12 7 Others need . l Exod. 32. 31 , 32. m Ezra 9. 1 , &c. Fasting an helpe to extraordinary prayer . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 The sicke mans fast . 2 The State-mans fast . 3 The poore mans fast . 4 The sober mans fast . Luk. 21. 34. 5 The sanctified mans fast . Isa . 58. 6. 6 The extraordinary mans fast . Exod. 34. 28 1 Kings 19. 8. Mat. 4. 2. 7 The hypocrites fast . a Mat. 6. 16. b Luke 18. 12. c Mat. 9. 15. 8 The superstitious mans fast . 1 Tim. 4. 8 9 The hereticks fast . August . de mor. Manich. l. 2. c. 13. 1 Tim. 4. 1. 3 10 The true Christians fast . * § 104. 106 I. Point . How farre we must abstaine from refreshing the body in a Fast . Est . 4. 16. Ion. 3. 7. 2 Sam. 12. 16. Whether it be lawful to eate or drinke in the time of a Fast . Dan. 9. 3. Hose . 6. 6. Mat. 12. 7 1. Foode . What things are to be forborne in a Fast . 2. Sleepe . Ioel 1. 13. Non solum ab eius sed à cunctis illecebris abstinendum . Hieron . 2 Sam. 12. 16. 3 Braue apparell . Exod. 34. 4 , 5. Ion. 3. 6. 2 Sam. 12. 20. 4 Matrimoniall beneuolence . 1 Cor. 7. 5. Ioel 2. 16. 5 Workes of our calling . Leu. 16. 29. 31 , & 23 , 32. 6 All pleasant things . 2 Sam. 12. 20. Dan. 10. 3. 7. Sports . Isa . 58. 3. Ezr. 8. 21. Col. 2 25 ▪ Expounded . 1 Cor. 9 27. Expounded . II. Point . What is ment by seasonable abstinence . * §. 99. 1 Sam. 1. 7. 2 Cro. 20. 3. Est . 4. 16. 17. Act. 13. 3 , and 14. 23. Ion. 3. 7. Ioel. 1. 13. 14. 1 Sam. 7. 4 , 6. Ezr. 9. 2 , &c. Nehe. 1. 4. Est . 4. 16 , Zac. 8. 19. Expounded . a Ier. 52. 4. b Ier. 52. 6 , 7. c Ier. 52. 12 , 13. d 2 King. 25. 25. Ier. 41. 1. Zac. 8 , 19. What is a fast in part . §. 102. & 103. A naturall da● is a fit time for a proper Fast . Leu. 16. 31. Est . 4. 16. Leu. 23. 32. Acts 27. 33. In what sence Paul and his company are said to fast 14. dayes . Esther 4. 16. Ioel 2. 15. 17. Ezr. 8. 21. Verse 23. Nehe. 1. 4. Acts 13. 3. Acts 14. 23. Why Fasting is added to Prayer . * §. 95. 1 Fasting is an helpe to Prayer . 2 Fasting is a signe of our earnest desire . Examination needfull for Prayer . Ios . 7. 11. 12. Lam. 3. 40 , 41. How fasting is an helpe to examination . * §. 104. Ezr. 9. 6 , &c. Nehe. 9. 16 , &c. Humiliation needfull for Prayer . Isa . 66. 2. How fasting is an helpe to humiliation . a Ion. 3. 5. Dan. 9. 3. b Neh 9. 1. Ios . 7. 6. 2. Cor. 7. 11. Mortification needfull for prayer . * §. 20. How fasting is an helpe to mortification . 1. Cor. 7. 5. * §. 107. &c. The commādement of fasting is of perpetuall force . Matth. 9. 15. * §. 104. 107 , &c. Motiues to fast . 1. Sam. 1. 5. &c. 2. Chro. 20. 3 , 22. Esther 4. 16. 1. King. 21. 29. Matth. 17. 21. * §. 115. Vowes an helpe to extraordinary prayer . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ea proprie intelligenda est oratio , quam facimus ad votum , id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . August . Epist . 59. Reasons . Eph. 4. 13. Directions for making vows . 1 Who may make a vowe . 2 What may be vowed . Acts 23. 18. 3 How a vow is to be made . a Psal . 119. 18. b Iudg. 11. 30 , 31. In vouendo stultus in reddendo impius . Hier Ibid. 4 Why a vowe is to be made . d Ioel. 2. 14. e Ezra 10. 3. Neh. 9 3. * §. 99. How wee may pray alwayes . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Acts 1. 7. 1 Thes . 5. 1. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● . Luke 18. 1. Ephe. 5. 20. q 1 Thes . 5. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r 1 King. 10. 8. a Ex. 29. 38 , 42 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab orando sic appellati , isti ita nimis orant , vt hinc iudicentur inter haereticos nominandi . Aug. haer . 57 * Lege Theodoret . hist . lib. 4. cap. 11. de Messalianis . 1 Euery day pray . * §. 117. b Psal . 96. 2. c & 145. 2. Reasons . Psal . 68. 19. Singulis diebus qui amplius non potest , faltem duabus vicibus oret mane scil . & vespere Concil . Constantinop . 6. cap. 7. Vide Crys . exhort . ad matutinas , & vesp . orationes . Hom. 14. in Rom. 8. e Ose . 14. 3. f Num. 28. 4. g Psal . 92. 2. h & 55. 17. i Dan. 6. 10. k Psal . 119. 164. 2 Be constant in keeping set times . l Num. 28. 2 : Reasons . Reasons why Canonicall houres vnlawfull . 1. They are grounded on superstition . * §. 120. 2. Religion is placed in them . 3. They are stinted with time . 4 They are appropriated to certaine persons . 5 They are vnseasonable . 6 Too much time is spent in them . 7 Too great strictnesse in fulfilling the time . a Dan. 6. 10. 3 Whatsoeuer ye doe , or whithersoeuer ye goe , pray . b 1. Tim. 2. 8. Reasons . * Psal . 127. 2. c & 90. 17. 4 Hearts alwayes ready to pray . * Exod. 14. 5. Nehem. 2. 4. Psal . 119. 164. Matth. 18. 22. a Act. 13. 22. b 2. Sam. 23. 1. c Psal . 150. d Psal 136. e Psal . 135. 19 , 20 , 21. f Reu. 4. 8. g & 5. 13. & 7. 12. h & 19. 1 , 2 , 3 , 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelu-Iah is an Hebrew compoūd word , which signifieth Praise yee the Lord. d 1. Cor. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iude v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Rom. 8. 26. Doct. 1. Praier a work of the holy Ghost . h Zach. 12. 10. i 2. Cor. 4. 13. k Iude v. 20. a Rom 8. 26 , 27. Expounded . b 1. Tim. 2. 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Rom. 8. 27. Why needfull that the holy Ghost helpe vs to pray . Reasons . e 2. Cor. 3. 5. f Philip. 1. 6. g Rom. 8. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Rom. 8. 26. i Reu. 8. 3. k Rom. 8. 27. l 1. Cor. 12. 3. m Rom. 8. 15. n Acts 10. 44. o Gal. 3. 2. p 2 Cor. 3. 8 q Leu. 9. 24. r & 10. 1 , &c. s Mar. 22. 21 t Eph. 4. 30. u 1 ●●es . 5. 19 * Acts 7. 51 Doct. 2. Praier wroght by Gods Spirit , commeth out of mans spirit . x Rom. 8. 26. y Gal. 4. 6. z 1 Sam. 1. 15. Psal . 62. 8. * Luk. 1. 46 , 47 Reasons . a Act. 12. 21 , 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 1 Thes . 5. 6. What watchfulnes is here meant . Bellarmin . de bonis oper . lib. 1 cap. 11. d Psal . 119. 62. e Acts 16. 25. f & 20. 7. * §. 121. A superstitious waking for Christs comming . g Mat. 24 42. h Mat. 24. 36. i Luke 17. 34. k & v. 20. a Mat. 24. 42. * Organa . b Mat. 26. 41. c Heb. 13. 17 Doct. Both body & soule to bee rowsed vp to Prayer . d Mar. 13. 37. e Mat. 26. 41 f Col. 4. 2 g 1 Pet. 4. 7. h Psal . 57. 8 Reason . Causes of bodily drowsinesse . Causes of spirituall drowsinesse . 1 Weakenesse of the flesh . i Mat. 26. 41. k Acts 20. 9. 2 Abundance of by-th●ghts Vse 1. Such as goe drowsily to prayer taxed . 1 Choose fit times . Aurora musis amica , 2 Rowse vp thy selfe . Virgil. ales . Ouid Simile . 3 Moderate thine appetite . a Luk. 21. 34 , 36. b 1 Thes . 5 , 6. c 1 Pet. 4. 7. 4 Auoid distractions . d Mat. 13. 22. 5 Take heede of sinne . * §. 20. e 2 Sam. 12 , 1 , &c. 6 Obserue Gods dealing with thee . What perseuerance is . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themist . de canibus venat . f 2 Cor. 12. 8. g Gen. 32. 24. How long we must perseuer 2. Sam. 12. 20 , 23. m Matth. 6. 7. n & 23. 14. The much babbling of Papists in prayer . Doct. Prayer to be oft renued and held out . a Rom. 12. 12. Col. 4. 2. b Isa . 62. 1 , 6 , 7. c Luke 11. 5. d & 18. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Impudentiam , et iniquitatem , et crudelitatē , & supinitatem frequens vincit oratio . Chrysost . in Heb. hom . 27. e Luke 11. 7. * §. 98. Reason . Why God oft seemeth not to heare our prayers . f Heb. 13. 15 , 16. g Psal . 141. 2. Deus idcirco non celeriter annuit , vt tu diutius inquiras . Chrys . in Mat. hom . 24. i Luke 22 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Reu. 3. 16. l Ios . 7. 6 , &c. m Iudg. 20. 27 Vse 1 : Reproofe . n 2. King. 6. 33 Vse 2. Exhortation . o Mat. 15. 22 , &c. Vse 3. Consolation . Coherence . Obser . 1. Prayers of others to be desired . a Phil. vers . 22 b 2. King. 19. 4 c H●st . 4. 16. d Dan. 2 18. f Gen. 20. 7. g Iob. 42. 8. h Iames 5. 14 Reasons . 1. Testifi●ation of the earnestnes of our desire . 2. Acknowledgement of the communion of Saints 3. Sence of our owne weakenesse . 4. Maintaining of mutuall loue . i Exod. 8. 8. k 1. Sam 15. 25 l Act. 8. 24. Who are to desire others prayers . * §. 144. Reasons . m Iob 34. 19. Simile . n 1. Cor. 12. 18 &c. Of whom . prayer is to be desired . Not of the dead . Arguments for praying to the dead answered . Bellarm. de Sanct. Beat. lib. 1. ca. 19. a Gen. 48. 16 b & 32. 24. c Mal. 3. 1. d Iob 51. Expounded . * Quamuis haee verba non videantur cōuincere , quia non sunt ipsius scrip toris libri , sed Eliphaz amici Job , tamen ideo couincūt , quia indicant tunc fuisse consuctudinem , &c. e Exod. 32. 13. * Legimus viuentes à viuentibus inuocatos : ergo licebit etiam nunc inuocare cosdam sanetos cum Christo regnantes . * §. 45. &c. Who are especially to be prayed for . f 1 Cor. 9. 2. Ministers are especially to be praied for . g Acts 12. 5. h & 15. 40. i Mat. 9. 38. Reasons . 1 A Ministers calling most excellent . k Heb. 13. 17 2 Most difficult . l 2 Cor. 2. 16. b Ezek. 2. 1. c Acts 14. 15. d Exod. 3 & 4 e Ier. 1. 6 f Ion. 1. 3. g 2 Kin. 2. 9 Ministers are most opposed against . h Mat. 4. 1 , &c. i Zac. 3. 1 k Luke 22. 31 ▪ l Zach. 13. 7. m 1 Kin. 22. 31 4 The fall of Ministers most dangerous . Simile . n Gal. 2. 12 , 13 o 2 Pet. 2. 1 , 2. Vse . Exhortation to pray for Ministers . p 2 Cor. 6. 11 , 13. 3. Obseru . Ministers haue no ability of themselues . a 2 Cor. 3. 5 , 6 b Iohn 15. 5 c 1 Cor. 15. 10 d & 3. 7 , * §. 152. Reasons . Vse 1 : e 2 Cor. 10. 4. f i Cor. 4. 7. 4. Obseru . 5. Obseru . g Acts 4. 29. Reasons . Ioh. 21. 15 , &c. Eph. 4. 12 , 13. h Tim. 4. 16. i 1 King. 3. 5. k Eze. 3. 18. l 2 Cor. 1. 11. m 1 Thes . 5. 13 n Mic. 2. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o Mat. 10. 19 p 1 Cor. 1. 5 q Col 4. 3 r Mat. 5. 15. 6. Obseru . A faculty of speaking is needfull for Ministers . ſ 1 Tim. 3. 2. t Exod. 4. 10. u Ier. 1. 6. Reason . r Rom. 10. 17. Isa . 57. 10. St Paul had excellent vtterance . a Acts 14. 12 b 2 Cor. 11. 6 , Expounded . c 1 Cor. 2. 1. d Verse 4. e Acts 24. 25. f & 26. 28 Why Paul desired vtterance . Obser . 7. Gifts bestowed still to bee prayed for . Simile . Obser . 8. Ministers must preach distinctly and audibly . g Isa . 40. 9. h Isa . 58. 1. i Ier. ● . 2. k Prou. 1. 20. & 9. 3. Reason . l 2. Cor. 6. 11. m Isa . 58. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser . 9. Boldnesse needfull for Ministers . b Ier. 1. 17. c Ezec. 2. 6. d Mat. 1. 22. e Mat. 5. & 6. & 23. f Luke 1. 17. Mat 11. 14. g Act. 4. 13. Reason . h Ier. 1. 17. Ezec. 2. 6. Wherin boldnesse is to be manifested . See more of this point , §. 182. i Act. 20. 27. See more of this point , §. 183. * Gal. 1. 10. k Titus 2. 15. l Mat. 14. 4. m & 23. 13 , &c. a Heb 12. 2. b Rom. 1. 16. c 2. Tim. 1. 8. d Ier. 1. 17. Ezec. 2. 6. e 2. Cor. 3. 12. * 1. Pet. 4. 15. f Dan. 3. 17. Obser . 10. The end to be aimed at by Ministers , is to edifie others . g 1. Cor. 12. 31 h & 14. 12. Reason . k 1. Cor. 10. 33 l Rom. 15. 3. Obseru . 11. Things knowne , to be made knowne Gal. 1. 15. &c. Iohn 15. 15. m Mat. 10. 27. n 2. Tim. 2. 2. Reason . o Mat. 25. 30. p Num. 11. 28. 29. q Act. 26. 29. Obseru . 12. The Gospell is the proper obiect of preaching . * Treat . 2. part . 5. §. 4. pag. 165. a Mar. 16. 15. b Rom. 10. 15. Reason . c 1. Cor. 1. 21. d Rom. 1. 16. e Gal. 3. 24. * Treat . 2. part . 5. §. 4. 5. &c. Obseru . 13. The Gospell is a mystery . f 1. Cor. 4. 1. g Ephes . 3. 4. h & 1. 9. i Ma●ke 4. 11. k 1. Tim. 3. 9. l 1. Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris initiari . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necesse est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Steph. ex Eustath . Mysteria ergo sunt arcana sacra . m 1 Cor. 2. 8. 9 n Ephes . 3. 3. o Ephes . 3. 5. p Ephes . 3. 10. q Eph. 1. 17. 18 q Rom. 2. 14. 15. r 1. Tim. 3. 16. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse . 1. It requireth study and prayer . Vse 2. The knowledge of it affordeth no matter of boasting , but of thanksgiuing . a Mat. 11. 25. b & 16. 17. Vse 3. No maruell so many erred in it . c Mat. 11. 25. d 2. Cor. 4. 4. Vse 4. A preposterous conceit to think other books cōtain more profoūd matter then the Gospell , which is a mystery . d Vid. Bez annot . maiores in Mat. 15. v. 2. 3. e 35. Trid. Synod , omnes lib. tam vet . quan noui Test . nec non traditiones ipsas paripietatis affectu suscipit . Ses . 4. dec . ● Caluin . Instit . lib. 1. cap. 9. f 1. Cor. 2. 14. g and 3. 19. h and 2. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser . 14. Euery one s●ek● to discharge his charge . a 1 Kin. 3. 7. 9 b Psal . 72. 1 c Acts. 13. 2 , 3 d Acts 20. 28 c Col. 4. 17 f 1 Tim. 6. 20 Reason . g Mat. 25. 19. Vse . Euery one haue an eye to his particular office . h Tit. 1. 7 i 1 Cor. 4. 1 k & 3. 8 , 9 , 10 l 1 Tim. 3. 1 m Ier. 23. 2 n Ezec. 3. 17 Obser . 15. A Ministers function is the office of an Ambassadour . o 2 Cor. 5. 20 p 1 Cor. 1. 1 Other Ambassadors besides Paul. a Gal. 5. 2 b Eph. 3 , 1 c Phil. ver . 19. The Apostles were speciall ambassadours Other Ministers ambassadours also . d Ephe. 4. 11. e Reu. 1. 20. Obser . 16. The dignity of the Ministry . f 1 Pet. 5. 1. g Heb. 13. 17. h Act. 20. 28. i 2 King. 13. 14 k 1 Cor. 3 , 8 , 10 l Reu. 1. 20. m Mat. 5. 14. Instruction for people how to esteeme their Ministers . n Gal. 4. 14 Mat. 10. 40 o Iohn 13. 20 Vse . 2. Reproofe of such as disgrace Ministers . p Luke 10. 16 q 1 Sam. 8. 7 r Mal. 3. 8 f Mat. 10. 15 a Psa . 105. 15 b Mat. 23. 37 c 1. Cor. 4. 13 Vse 3. Comfort and encouragement to Gods Ambassadors . Duties of Ministers . Obser . 17. 1 Worthy walking . d Col. 1. 10 e Phil. 1. 27 f Ephe. 4. 1. g 1 Tim. 4 12 ▪ h 1 Sam. 2. 30. Obser . 18. 2 Faithfulnes . k Pro. 13. 17. l Heb. 3. 1 , 2. m Num. 12. 7. n 1 Cor. 4. 2. Wherein a Ministers faithfulnesse consisteth . 1 Nothing to be deliuered but what is receiued . o Ioh. 7. 16 , 17. q 1 Cor. 11. 13. r Ier. 14. 1 ſ Mal. 1. 1 t Isa . 50. 1. u Ezek. 3. 17 * Mat. 28. 20 x Ier. 23. 16 , 21 2 Gods whole message to be deliuered . See §. 163. y Ier. 1. 17 * Mat. 28. 20 z 1 Kin. 22. 14 * Ier. 42. 4 Gods Word to be deliuered as Gods Word . a 1 Pet. 4. 11 1 With grauitie . See §. 163. 2 With authority . a Tit. 2. 15 b Mar. 1. 22 c 1 Thes . 2. 13 3 With sincerity . d 2 Cor 2. 17 , Expounded . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pseudopostolos tangit humanum sensum diuinae praedicationi miscentes : vnde Esayas ait Caupones tui miscent vino aquam . Hieron . c 1 Pet. 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f 1 Tim. 3. 1 g 2 Tim. 2. 15. h 1 Cor. 3. 9. i Ezec. 3. 17. k Ier. 23. 4 , l Cor. 4. 5. m 1 Cor. 3. 5 n Tit. 1. 7 Obseru . 19. 3 Gods mercy in appointing Ambassadors . 1 Mans weakenesse succoured . o Isa . 6. 2 p Exod. 20. 18 q Deut. 5. 25 r Verse 27. ſ Acts 14. 15 2 ●ans faith supported . t 2. Cor. 5. 20. Vse . Reiect not the Gospell because it is preached by man ▪ u Gal. 4. 14. * 1 Thes . 2. 13 x 2 Chr. 20 , 20 y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Act. 28. 16 , 31. How Paul was chained . Lipsius in lib. Taciti 3. c Acts 28. 16. Obseru . 20. Christs Ministers vsed as malefactors . d 2 Tim. 2. 9 e Acts 12. 4. 6. f Mat. 26. 47. 55. Reason . g 1 Pet. 2. 22. h Rom. 1. 14. i Iam. 3. 17. Obser . 21. Persecution no matter of shame . k 2 Tim. 1. 8. 12. 1 Pet. 4. 16. Reason . l Mat. 5. 12. m Phil. 1. 29. Ibi erat Christus , ●vbi & latrones . Similis paena , sed dissimilis causa . Aug. ser . 50. de sanc . * Luk. 23. 14 Obseru . 22. The cause of persecution is that which honoureth it . Causa non paena facit martyrem . Aug. epist . 61. Reason . What is it that causeth comfort in persecution . a Mat. 5. 10 b Gen. 39. 12 c Heb. 11. 25 d Dan. 6. 10 e Mar. 3. 6 Iohn 5. 16 f Acts 4. 2 , 3 g Acts 9. 2 h Mat 5. 11 i 1 Pet. 4. 14 k Mat. 10. 33 Try the cause in all persecution . l 1 Pet. 4. 15 m 2 Tim. 2. 12 a ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obser . 23. Christs Ambassadours worse dealt withall then others Ambassadours . o Mat. 23. 37 p Acts 7. 52. Reason 1. Their message irksome . q Ephe. 5. 8 r Mat. 5. 14 f Mat. 10. 35. Reason . 2. Their Master of another world . a Iohn 18. 36. b Acts 20. 24. c Ion. 1. 2 , 3. Obser . 24. Ministers must vse what libertie they can . d Acts 16. 32. e 1. Cor. 9. 16. Reason . Whether Ministers inhibited may preach . f Act. 5. 40 , 42. g Amos 7. 12. &c. Vse 1 ▪ h Prou. 22. 13. Obser . 25. Ministers restrained to be prayed for . i Heb. 13. 19. k Act. 12. 5. Reason 1. g Acts 12. 7. &c. Reason 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser . 26. Boldnesse needfull . Obseru . 27. Foure commendable , vertues in the Apostle . 1 His iealousie of his own weakenesse . c Heb. 12. 11 2 His earnest desire of well performing his function . d Acts 20. 24. 3 His inuincible resolution e Heb. 12. 4. 4 His strong affiance . f Ephe. 4. 8. g 2 Tim. 2. 9. Vse : a Mat. 13. 21. b 2 Tim. 4. 16. Obseru . 28. To preach the Gospell boldly a necessary thing . c 1 Cor 9. 16. Obseru . 29. The Word to be preached after a right manner . e 1 Pet. 4. 11. Reason . Obser . 29. Ministers must carry themselues according to their present condition . d Mat. 10. 16. e Acts 15. 29. f Act. 19. 9 , 10. g vers . 26. h vers . 8. i vers . 24 , 25 , &c. Vse . Pray for the spirit of wisdome . k Ephe. 1. 17. l Phil. 1. 10. m Mat. 10. 19 , 20. n Luk. 11. 13. o Rom. 12. 3. p Act. 4. 29. Matth. 12. 22. Vers . 24. Vers . 26. Vers . 25. Vers . 27 : Vers . 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Doct. 1. The sinnes of impudent sinners are to be plainly discouered . a Isa . 58. 1. b Titus 1. 13. Reasons . 1 This may be a meanes to reclaime them . c Act. 2. 37. Tit. 1. 13. 2 Others may bee warned thereby to take heed of the like sins . Ier. 44. 16. Ezec. 3. 7. Malac. 3. 16. 3 They are made more inexcusable : and God more iustified Dan. 9. 5. Vers . 6. Vers . 7. Mar. 13. 31. * Mat. 5. 22 , 28 , 32 , 34 , 39 , 44. Math. 23. 8. Isa . 56. 1. Ier. 2. 1 , 4. Mal. 1. 1. Mat. 5. 37. Doctr. Sinne may be forgiuen . Mat. 1. 21. 1. Tim. 1. 15. Gal. 3. 10. Reasons . Ezek. 33. 11. Heb. 9. 26. Vse . Consolatio to sinners . Dan. 5. 6. Matth. 9. 2. Vse . 2. Instruction . Seeke for pardon . 1. Iohn 1. 9. Vse . 3. Admonition . Turne from sinne . Mat. 7. 14. 2. Chro. 33. 1 , &c. Vers 13. Reason . Rom. 6. 23. 1. Iohn 1. 7. * §. 27. Ose . 13. 9. Isai . 1. 18. What blasphemie is . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfigere no men Jehouae . Leu. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. Chro. 32. 17. Mat. 9. 3. Ioh. 10. 33. Neh. 9. 18. Ezek. 20. 27. Reu. 16. 11. Exod. 5. 2. 2. King. 6. 33. Dan. 3. 15. Iob 21. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King. 21. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers . 13. Leu. 24. 16. 1. Tim. 1. 20. Blasphemus secundum legem est decapitandus , secundum canonem anathematizandus Can. paenit . 3● . Vse 1. Reproofe of Papists blasphemies . In Decretal . * §. 14. De Absol . cap. 6. can . 9. Vse 2. Exhortation to Magistrates to punish blasphemers . 1. King. 21. 13. Iohn 10. 33. Dan. 3. 29. Vse . 3. Admonition to take heed of blasphemy . Vse 4. Direction to giue no occasion to others to blaspheme . Doctr. A blasphemer may be pardoned . 1 Tim. 1. 13. Reason . Vse 1 Admiration of Gods mercie . Vse 2. Exhortation for blasphemers to repent . Zac. 5. 2 , 3. 1 Tim. 1. 16. Vse 3. Imitation to blesse them that curse vs. Mat. 5. 44. 1 Cor. 4. 13. What was done to obtaine forgiuenesse for man. 1 Cor. 12. 12. Luke 2. 10. Isai . 9. 6. Iude v. 6. Heb. 2. 16. Psal . 8. 4. Gen. 2. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tit. 3. 4. Vse 1. Reproofe of mans vngrate fulnesse . Isa . 5. 1 , 2. &c. Isa . 1. 3. Vse 2 ▪ Exhortation to excell all creatures in obedience . Doct. In what respects pardon is offered to all . * §. 6. Prou. 1 21. & 9. 3 , 4. Mar. 16. 15. Rom. 10. 12. 1 Tim. 2. 4. 6. Reason . 1. Ezec. 18. 4. * §. 6. Vse 2 See more nerof 2. Treatise of Faith. §. 29. To whom this title , Son of Man , is attributed . 1 To mankind in generall . Iob 25. 6. 2 To wicked men . Gen 6. 2. Psal . 57. 4. 3 To Prophets . 4 To Christ . Act. 7. 56. In what respect Christ is called Son of Man. 1. Ioh. 3. 13. Reason why Christ is called Sonne of Man. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christs modestie . Christs humilitie . Post vniuersalem commenmorationem omnium peccatorū , omnisque blasphemiae , eminentius voluit exprimere blasphemiam quae fit contra filiu●t hominis . Aug. Serm. 15. de verb. Dom. Simile . Doct. Psal . 78. 38. Psal . 105. 21 , 23. 45. Ier. 3. 1. Act. 3. 22 ▪ & 3. 14 , 15. Reason . Rom. 12. 21. A Transition from Gods mercy to his iustice . Doctr. Abuse of mercie causeth extremity of iustice . Heb. 6 4 , 6. & 10. 26 , 27. Leu. 26. 23 , 24 Psal . 18. 26. 1. Sam. 3. 14. Reason . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Matth. 10. 1. Marke 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ephes . 1. 17. Heb. 6. 5. Heb. 10. 26. Matth. 12. 24. Mark. 3. 30. * Genus . * Forma . Of the Gospel , see Treat , 2. part . 5. §. 4. Of Gods truth , see Treat . 2. part . 6. §. 27. Psal . 31. 5. Matth. 1. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ezek. 33. 11. Isa . 5. 4. Act. 13. 46. Simile . Act. 26. 9. Act. 9. 1 , 13 , 21 Act. 26. 11. 1. Tim. 1. 13. Act● 7. 55 ▪ Luke 23. 34. Act. 7. 60. 1. Ioh. 5. 16. Heb. 10. 28 , 29. Vers . 29. Ibid. Vers . 27. Vers . 26. Vers . 29. Heb. 6. 4 , 5. 2. Sam. 24. 4. Mat. 26. 69. 1. Tim. 1. 13. a Ibid. b 2. Cro. 16. 10 Mat. 26. 69. Aug. lib. de her . & lib. de quaest . 1. King. 11. 4 , 5 , 6. Ezek. 44. 10. &c. 2. Cro. 33. 13. Ephe. 4. 17. 18 1. Ioh. 5. 16. Whether the Scribes and Pharisies blasphemed the holy Ghost , or noe . Luke 23. 34. Who are Apostates . 2. Thes . 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * §. 18. 2. Tim. 4. 14. They who neuer professed the Gospell may sinne against the holy Ghost . Tit. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whether Christ prayed for them that blasphemed his workes . Luke 23. 34. Reasons that the Scribes and Pharisie sinned against the Holy Ghost . Matth. 12. 27. Matth. 21. 38. Matth. 12. 25. Vers . 31. Marke . 3. 30. Bellar. tom . 3. contr . 4. de paenit . lib. 2. cap. 16. Iansen . Concor . Euang. cap. 49. * 1. Ioh. 5. 16. Heb. 6. 4 6. & 10. 26 , 27. Bellar. de Purgat . lib. 1. ca. 4. 11. Reu. 21. 27. Mat. 25. 46. Papists make lewd sinners Saints in heauen . Papists teach that some haue beene deliuered out of hell . a Ioh. Damasc . in orat . de mortuis . b Ibid. c Greg. lib. 1. dialog . cap. 12. * Treat . 3. of Prayer . §. 40. Rhemists on Mat. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculum . Luk. 20. 35. Mar. 3. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Extendere tempora purgatory vltra diem resurrectionis est error exploratus . Bellar. de purg . lib. 2. cap. 9. * Compare Mat. 28. 1. with Luke 24. 1. * Purgatorium projis tantum est qui cum venialibus culpis moriuntur . Bellar . de Purg. lib. 2. cap. 1. * Culpas ipsas . Catholici omnes Christi san , guine purgari affirmant . Bellar . de paen . lib. 1. cap. 2. Difference betwixt sinners . Gen. 5. 24. 1 Cor. 5. 5. 1 Cor. 11. 30. &c. Iob 21. 23. Luk. 16. 19. 23 Mat. 27. 5. Exhortation to seeke pardon while we liue . Luke 12. 5. Mat. 25. 11. 2 Cor. 6. 2. Isay 55. 6. Psal . 95. 7. * § 20. The generall reason why the sin against the Holy Ghost is not pardoned . Dan. 6. 15. Particular reasons why the sin against the Holy Ghost is not pardoned . It is neuer repented of . Heb 6. 4. 6. 2 Means of pardon is reiected . Heb. 10. 29. Heb. 6. 6. & 10. 26. Simile . 3 God is vtterly renounced . Luke 16. 26. Reuel . 12. Mar. 3. 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 26. 27 * § 27. a Mar. 9. 43 , 44 b Iude v. 6. Mat. 25 41. d 2 Thes . 1. 9. The heresie of the Chiliasts refuted . Mat. 25. 46. Obiect . 1. Gods mercy is ouer all his workes . Answ . 1. Thus diuels & damned haue beene made partakers of Gods mercy . Answ . 2. Some mercy is manifested in hell . Answ . 3. Gods iustice is not satisfied for the damned . Obiect . 2. Vniust to punish a temporary sin eternally . Answ . 1. Sinne infinite in nature . Answ . 2. The will of the damned to sin is euerlasting . Answ . 3. The damned neuer cease sinning in hel . Answ . 4. The damned wittingly pull on themselues eternal punishment . Simile . Matth. 18. 34. Reason . Psal . 32. 1 , 2. Vse 1. Make no way to the sinne against the Holy Ghost . 1 Withstand beginnings . Ephes . 4. 27. Heb. 3. 12. 2 Set thy heart on the Gospell . 2. Thes . 2. 10 , 11. 3 Consides the gaine which commeth by holding Christ . Phil. 3. 8. Matth. 16. 26. 4 Persist not in denying the faith . Matth. 26. 75. Simile . 5 Take heed of ●aple . Luke 〈◊〉 26. 2. Pet. 2. 20. 6 Pray against this sinne . Psal . 19. 13. See Treat . 3. of prayer . §. 20 , 22. * Treat . 3. of Prayer . §. 36. The Elect cannot sinne against the holy Ghost . Reasons . 1 When inlightned , they are born againe . 1. Iohn 3. 9. 2 All their sinnes are veniall . Rom. 6. 23. 3 They are elected to life Treat . 2. of Faith. §. 60. Phil. 2. 12. 2. Cor. 13. 14. 
A37412	----	A true & faithful relation of what passed for many yeers between Dr. John Dee ... and some spirits tending ... to a general alteration of most states and kingdomes in the world : his private conferences with Rodolphe, Emperor of Germany, Stephen, K. of Poland, and divers other princes about it ... : as also the letters of sundry great men and princes ... to the said D. Dee / out of the original copy written with Dr. Dees own hand, kept in the library of Sir Tho. Cotton, Kt. Baronet ; with a preface confirming the reality (as to the point of spirits) of this relation ... by Meric Casaubon ... Dee, John, 1527-1608. 1659 Approx. 2017 KB of XML-encoded text transcribed from 243 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A37412 Wing D811 ESTC R11048 11821731 ocm 11821731 49588 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37412) Transcribed from: (Early English Books Online ; image set 49588) Images scanned from microfilm: (Early English books, 1641-1700 ; 25:5) A true & faithful relation of what passed for many yeers between Dr. John Dee ... and some spirits tending ... to a general alteration of most states and kingdomes in the world : his private conferences with Rodolphe, Emperor of Germany, Stephen, K. of Poland, and divers other princes about it ... : as also the letters of sundry great men and princes ... to the said D. Dee / out of the original copy written with Dr. Dees own hand, kept in the library of Sir Tho. Cotton, Kt. Baronet ; with a preface confirming the reality (as to the point of spirits) of this relation ... by Meric Casaubon ... Dee, John, 1527-1608. Casaubon, Meric, 1599-1671. Kelly, Edward, 1555-1595. [81], 448 [i.e. 352], 45, [1] p. : ill., ports. Printed by D. Maxwell for T. Garthwait, London : 1659. Edward Kelley was associated with Dee in these "actions." His initials, E.K., appear throughout the text. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stefan Batory, -- King of Poland, 1533-1586, -- Spirit. Rudolph -- II, -- Holy Roman Emperor, 1552-1612, -- Spirit. Spirits. 2000-00 TCP Assigned for keying and markup 2002-01 Apex CoVantage Keyed and coded from ProQuest page images 2002-04 TCP Staff (Michigan) Sampled and proofread 2002-04 Mona Logarbo Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion The Order of the Inspirati MAHOMET receives his Law by Inspiration . APPOLONI . ꝰ TYANEUS in Domitians tyme Edw Kelly Prophet or Seer to Dr. Dee . Roger Bacon an English man PARACELSUS Receits from the Inspiration of Spirits . Dr. Dee avoucheth his Stone is brought by Angelicall Ministry . A TRUE & FAITHFUL RELATION OF What passed for many Yeers Between DR. JOHN d ee ( A Mathematician of Great Fame in Q. ELIZ. and King JAMES their Reignes ) and SOME SPIRITS : TENDING ( had it Succeeded ) To a General Alteration of most STATES and KINGDOMES in the World. His Private Conferences with RODOLPHE Emperor of Germany , STEPHEN K of Poland , and divers other PRINCES about it . The Particulars of his Cause , as it was agitated in the Emperors Court ; By the POPES Intervention : His Banishment , and Restoration in part . AS ALSO The LETTERS of Sundry Great Men and PRINCES ( some whereof were present at some of these Conferences and Apparitions of SPIRITS : ) to the said D. d ee . OUT OF The Original Copy , written with Dr. DEES own Hand : Kept in the LIBRARY of Sir THO. COTTON , Kt. Baronet . WITH A PREFACE Confirming the Reality ( as to the Point of SPIRITS ) of This RELATION : and shewing the several good USES that a Sober Christian may make of All. BY MERIC . CASAUBON , D. D. LONDON , Printed by D. Maxwell , for T. GARTHWAIT , and sold at the Little North door of S. Pauls , and by other Stationers . 1659. MVNIFICENTIA REGIA . 1715 GEORGIVS D. G. MAG . BR . FR. ET HIB . REX F. D. PREFACE . WHAT is here presented unto thee ( Christian Reader ) being a True and Faithful Relation , &c. ( as the Title beareth , and will be further cleared by this Preface ) though by the carriage of it , in some respects , and by the Nature of it too , it might be deemed and termed , A Work of Darknesse : Yet it is no other then what with great tendernesse and circumspection , was tendered to men of highest Dignity in Europe , Kings and Princes , and by all ( England excepted ) listned unto for a while with good respect . By some gladly embraced and entertained for a long time ; the Fame whereof being carryed unto Rome , it made the Pope to bestir himself , not knowing what the event of it might be , and how much it might concern him . And indeed , filled all men , Learned and Unlearned in most places with great wonder and astonishment : all which things will be shewed and made good ( to the utmost of what we have said ) in the Contents of this book , by unquestionable Records and evidences . And therefore I make no question but there will be men enough found in the world whose curiosity will lead them to Read what I think is not to be parallell'd in that Kind by any book that hath been set out in any Age to read : I say , though it be to no other end then to satisfie their curiosity . But whatsoever other men , according to their several inclinations , may propose to themselves in the reading of it , yet I may and must here professe in the first place , in Truth and Sincerity , that the end that I propose to my self ( so far as I have contributed to the Publishing of the Work ) is not to satisfie curiosity , but to do good , and promote Religion . When we were first acquainted with the Book , and were offered the reading of it , having but lately been conversant in a Subject of much Affinity ; to wit , of Mistaken Inspiration and Possession , through ignorance of Natural causes ( which labour of ours , as it was our aime at the first in publishing of it , to do good , so we have had good reason since to believe , that we did not altogether misse of what we aimed at ) we could not but gladly accept of it . And as we gladly accepted , so we read unto the end with equal eagernesse and Alacrity : Which when we had done , truly it was our Opinion , That the Publishing of it could not but be very Seasonable and Useful , as against Atheists at all times , so in these Times especially , when the Spirit of Error and Illusion , not in profest Anabaptists only , even of the worst kind that former Ages have known and abhorred , doth so much prevail , but in many also , who though they disclaim and detest openly ( and heartily too , I hope , most of them ) the fruits and effects that such causes have produced in others , yet ground themselves neverthelesse upon the same principles of Supposed Inspiration and immaginary Revelations ; and upon that account deem themselves , if not the Only , yet much better Christians then others . And I was much Confirmed in this Judgment when I was told ( as indeed I was , at the first , by them that knew very well ) that the Most Reverend , Pious and Learned Archbishop of Armagh , lately deceased , upon reading of the said book , before his death , had declared himself to the same purpose , and wished it Printed . But because it is very possible , that every Reader will not at the first be so well able of himself to make that good use by good and Rational Inferences and Observations of this sad Story as is aimed at , my chiefest aim in this Preface is to help such . And because it is not lesse probable that this Licentious Age will afford very many , who with the 〈◊〉 of old ( that is , Jewish Epicures ) believe no Spirit , or Angel , or Resurrection ; who therefore being prepossessed with prejudice when they hear of so many Spirits as are here mentioned , and so many strange Apparitions , in several Kinds , will not only fling back themselves , but will be ready to laugh at any other that give any credit to such things . Although I will not take upon me to convert any by Reason that are engaged into such an opinion by a wicked life , that is , Unjust practises , Luxurious lewd courses , open profanenesse , under the name of Wit and Galantry , and the like , because , I think , it is very just with God to leave such to the error and blindnesse of their Judgments ; so that without a Miracle there can be little hopes of such . Yet I shall hope that such as are Rational men , sober in their Lives and Conversations , such as I have known my self ; yea , men of excellent parts in other things , men that are both willing to hear and able to consider : that such , I say , may receive some satisfaction by what I shall say and propose to their Ingenuous consideration in this matter . Were we to argue the case by Scripture , the businesse would soon be at an end ; there being no one Controverted point among men , that I know of , that can receive a more Ample , Full , Clear and speedy determination , then this business of Spirits , and Witches , and Apparitions may , if the Word of God might be Judge . But I will suppose that I have to do with such , who though they do not altogether deny the Word of God , yet will not easily , however , admit of any thing that they think contrary to Reason , or at least not to be maintained by Reason . I shall therefore forbear all Scripture Proofs and Testimonies in this particular , and desire the Christian Reader ( who otherwise might justly take offence ) to take notice upon what ground it is that I forbear . But though I will not use any Scripture for proof , yet by way of Application I hope I may be allowed to use some Scripture words , which may direct us perchance to a good Method in the examination of this businesse . The Apostle saith in a place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( professing themselves to be wise , they became fools ) I shall not enquire of whom , and upon what occasion it was spoken : I draw no argument from it ; only because there is a shew of great Wisdom in this Opinion ; and yet , as I conceive , as much of Error and falshood ( that is , Folly , as the word is often used ) as in any other false opinion that is lesse popular . I will frame my discourse to this issue , first , to enquire what it is that makes it so popular and plausible , among them especially that pretend to more then ordinary Wisdom ; and then secondly , lay it open ( as I am able ) to the view in its right colours , that the Folly or falshood of it may be discernable even to ordinary judgments . 〈◊〉 then , ( as for them that deny Spirits , &c. ) we say , The world is full of imposture ; to know this , to observe it in all Trades , in all Professions , in all ranks and degrees of men , is to know the world , and that is to be wise . Though we call them Juglers , yet they deserve to be thought the plainest dealing men of the world that shew their tricks openly in the streets for money ; for they professe what they are . They are the truest Juglers that do their feats ( and they for mony too , most of them ) under the Veil and Reputation of Holinesse , Sanctity , ( or , Saintship ) Religion , Virtue , Justice , Friendship ; fine words to catch men that are of easie Belief , and thinks that every thing that glisters must needs be gold . Hence it is , that men that have had the Reputation of Wise men in the world ; have commended this unto us as greatest Wisdom , NOT EASILY TO BELIEVE : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicharmus got more credit for this one saying ( and hath done more good too , perchance ) then many that have been the Authors of vast Volumes . Now if those things that are exposed to sense , the proper Objects of our Eyes and Eares , be lyable to so much Imposture and Deceit , that the wisest can scarce know what to believe : How much more caution do we need in those things that are so much above Sense , and in some respects contrary to Sense ( and that is Spirits ) that we be not deceived ? If we consider the Nature of man , his Bodily frame , the Affections of his soul , the Faculties of his mind , we shall have no occasion at all to wonder if most men are apt to believe and to be cheated . But as no cause to wonder , so as little cause to imitate : Felix qui rerum potuit cognoscere causas ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire of , or to strange things that may cause amazement , is the proper affection of the vulgar , that is , of most men , which they bring into the world with them , ( it is the observation of the wisest of men that have written concerning the affairs and actions of men ) and cannot be rid of but by wisdom , which is the happinesse of few : Errandi , non necessitas tantum , sed amor . Seneca somewhere speaking of the Nature of Man ; There was a time when the world was much governed by Oracles ; private men went unto them as unto God , Kings and Princes sent unto them to be advised about greatest matters : and so much faith was ascribed unto them , generally , that the very word became a Proverb appliable unto those things , whereof no question can be made . Yet those very ancient Heathens , that tell us of these Oracles , tell us of their vanity ; and though they say not , That all were false and counterfeit , yet whilest they acknowledg it of some , they give us just occasion to suspect that it might have been found as true of the rest also , had like care been taken to examine the truth of them also . Again , there was a time ( and that time not many hundred years yet past ) when Miracles were the only discourse and delight of men : Ghosts and Spirits were in every house ; and so prone were men to receive what was delivered unto them in that kind , that Miracle-makers were much put to it , not to make their stories probable , ( for that was not stood upon ) but to make them wonderful enough ; insomuch that some have been forced to complain publickly of the credulity of the people , who yet themselves tell us much more , I dare say , then was ever true . As of Miracles , so of Exorcismes : How many Divels and Spirits have been driven out of men and women , supposed to be possessed , by solemn Exorcismes , to the great wonder of the beholders , which afterwards upon further search and examination , have been convicted to have been nothing but the artifices and subtil contrivances of men ? Sentences and Judgments have passed upon such cheats when they have been discovered in most places of Europe , which have been published . But they have done strange things though ( some that were thought possessed ) and things impossible , to ordinary sense , to be done by Nature . It is very true , some have : But they that know what strange things may be done to the amazement of all not acquainted with such mysteries , by long Use and Custome , they will not easily wonder ( so as to make a supernatural thing of it ) though they see things , which , to their sight and of most , cannot but seem very wonderful , and almost impossible . As for the bodily temper of man and of his Brain , it hath been sufficiently by some late books of that subject ( Enthufiasme ) both by reasons from Nature , and by sundry examples proved , that a very little distemper of the brain , scarce discernable unto any , but those that are well versed in the study of Natural causes , is enough to represent Spirits , Angels and Divels , 〈◊〉 and Stories of Heaven and Hell to the Fancy : by which sober kind of Madnesse and deliration , so little understood vulgarly , many have been , and are daily deceived ; and from these things , through the ignorance of men , strange things sometimes have ensued , and the peace of Common-weales hath suffered not a little . Aristotle , in his Meteors , tells of one that alwayes saw ( so he thought , at least ) another man's shape before his eyes , and how they happened unto him naturally , he gives a reason . Hyppocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a very short Discourse , but full of excellent matter ) sheweth how some , both men and women , through Natural causes , come to fancy to themselves that they see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divels and Spirits , and to be tormented in their Souls , even to the making away of themselves by their own hands . The Author of the book , De Morbo Sacro , ( very ancient too , but not right Hyppocrates , as many are of opinion ) hath excellent matter too , to the same purpose ; but I have not the book at this time by me . Hyppocrates , ( where before ) sheweth how many in that case were gulled by the Priests of those times , making them believe , That this happened to them through the anger of some god . They that are verst in the Opticks know , That there is a way , through the help of glasses that shall not be seen , to make moving shadows that shall appear like Ghosts , to the great terror of the ignorant beholder : and it is said , That pretended Astrologers and Fortune-tellers cheat many by those sights . It is the opinion of some Jewish Rabbins , That what Ghosts or Souls are raised by Necromancy , they alwayes appear inverso corpore , that is , their head dowards and feet upwards . Though nothing is to be wondered at in Rabbins , who ( commonly ) are as full of ridiculous conceits as ever came into the head of any Bedlam : Yet my opinion is , That the first ground of this wild conceit was , some appearance by the Species of an object , gathered through a little glasse into a dark room . For so indeed the objects must appear inverso corpore if it be done in a high room , and the objects from whence the Spiecies are gathered be lower then the glasse through which they passe . And the reason of it is very Demonstrable to the sight of any reasonable man. Certainly , by this secret ( which yet is no great secret , being commonly seen and practised among them that are any thing curious ) strange things may be done by a Cunning-man , to their great amazement that know not the cause . There would be no end if I should attempt to gather from several Authors what hath been invented by men , and what may be done by Art to cheat men in matters of this nature . Let any man , that is yet a stranger to it , but read the life of Alexander the false Prophet , or Prognosticator , written by Lucian , and he shall see notable examples of successeful Cheats and Impostures , scarce credible indeed , but that the thing was yet then fresh and famous , and that all circumstances of History confirm the truth of the relation . And let him that reads it judge , what dull and dry fellows the Mountebank-Astrologers , Prognosticators and Fortune-tellers of these dayes are , to this Noble , Renowned Alexander . Only let him know that reads , that Lucian was a profest Atheist , and therefore no wonder if he find Epicurus spoken of with great respect , whom all Atheists , and Atheistically inclined are so much obliged to honour . This excepted , I think , the Story is very worthy to be known , and much more worthy to be read by all men ( considering the good use that may be made of it ) then many books that are daily translated out of other languages . But lastly , If there were any such thing , really as Divels and Spirits that use to appear unto men ; to whom should they ( probably ) sooner appear , then to such as daily call upon them , and devote their Souls and Bodies unto them by dreadful Oaths and Imprecations ? And again , then to such , who through damnable curiosity have many times used the means ( the best they could find in books , by Magical Circles , Characters and Invocations ) and yet never , neither the one nor the other saw any thing ? I have said as much as I mean to say ( though somewhat perchance might be added ) to shew the plausiblenesse of the opinion , in opposition to vulgar apprehensions and capacities , whereby ( as I conceive , for I have not wittingly omitted any thing that I thought material ) it chiefly intitles it self to wisdom , and more then ordinary prudence , which all men generally are ambitious of . Yet I would not have it thought that all men that hold this conclusion , That there be no Spirits , &c. go so rationally to work , or can give this account or any other more rational and plausible for what they hold . God knows there be many in the world , men of no learning , and mean capacities , who can speak as peremptorily as the best , not because they have considered of it , and understand the grounds of either opinion , but because they know , or have heard it is the opinion of some Learned , and they hope they shall be thought learned too if they hold with them . Besides an ordinary ( for some have been learned ) Epicurean , who makes it his Motto ( to himself and in his heart ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seeks his ease in this world ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own word , which imports Tranquility both of mind and body ; a good word but ill applyed ) as his summum bonum , or chiefest happinesse : It is a great ease to him when any strange things doth happen by Witches , Wizards and the like ; and other some to satisfie their faith , others their reason and curiosity , are put to it to enquire of men by conference , and to search into books ancient and late , Sacred and Profane , and all little enough . A great ease , I say , for him , then , and upon all such occasions , to possesse his Soul in secure ignorance , and to save his credit ( yea , and to gain 〈◊〉 with some ) by barely saying , Fabula est , I do not believe it . We shall hear some of them by and by acknowledg , in effect , as much as I have said : I impose nothing upon them . I will not take upon me to judge of a book that I never read ; I cannot say that I ever saw it . But because I have heard some men magnifie an English book written of this subject to prove that there be no Witches , I will impart unto the Reader that hath not observed it , the judgment of one of the Learnedst men that ever England saw ( I wish he had been more gently dealt with when time was ) of that book , whereby it may appear ( if his judgment be right , as I am very inclinable to believe , because of his great Learning , and wonted circumspection in his censures ) what great undertakers many men are upon very little ground , and how prone others to extol what doth favour their cause , though to the prejudice of their better judgments , if they would judge impartially . Dr. Rainolds in those elaborate Praelectiones de libris Apocryphis , where he doth censure some opinions of Bodinus as prejudicial to the Christian Faith. Reginaldus Scotus , nostras , ( saith he ) qui contrariam Bodino insanit insaniam , ait Papistas confiteri , non posse Demonas ne audire quidem nomen Jehovae . Acceperat ille à Bodino , & attribuit Papistis in genere , tanquam omnes Papistae in eo conspirarent . Pergit ipse , & quoniam animadverterat quasdam faeminas maleficas , aliquando istius modi narrationes ementiri , putavit omnia esse ficta ; ex imperitia Dialecticae , & aliarum bonarum artium : Ut qui nullo judicio , nullà methodo , 〈◊〉 optimarum artium scientiâ , eodem modo aggressus sit hanc rem , quomodo Poeta loquitur , — Tenet insatiabile quosdam Scribendi cacoëthes : & eodem 〈◊〉 medo ratiocinatur , &c. We have been the more willing to produce this passage out of the writings of that Learned man , because we also in our answers may have occasion to say somewhat to the same purpose ; not of that Author or his book , which he judgeth , any thing , but of the ground upon which he builded , which we shall find to be the same upon which others also , that deny Spirits have gone upon . But we will go Methodically to work , and take every thing in order , as we have proposed in the objections . First , We said , The world was full of Imposture . It is granted , of Impostors and Impostures . But what then shall the conclusion be , That 〈◊〉 there is no truth in the world , or at least not to be attained unto by mortal man ? Truly , many books of old have been written to that effect . Sextus 〈◊〉 is yet extant , a very learned book it cannot be denied , and of excellent use for the understanding of ancient Authors , Phylosophers especially . I could name some Christians also , by profession , men of great learning that have gone very far that way . But this will not be granted by some I am sure that are or have been thought great oppugners of the common opinion about Witches and Spirits ; some Physicians I mean , and Naturalists by their profession . But may not we argue as plausibly against that which they professe , as they have done or can do against Spirits and Apparitions ? We would be loath to make so long a digression ; we have had occasion elsewhere to say somewhat to this purpose : and they that will be so curious may see what hath been written by Cornel. Agrippa ( who is very large upon this subject ) about it , not to name any others . It is not yet a full twelve-moneth , that a friend of mine , a Gentleman of quality , brought his Lady to London ( some 60 miles and upwards from his ordinary dwelling ) to have the advice of Physicians about his wife ( a very Virtuous and Religious Lady ) troubled with a weak stomack and ill digestion , which caused 〈◊〉 symptoms . I think he had the advice of no lesse then a dozen first and last : I am sure he named unto me five or six of the chiefest in Credit and practice that the Town affordeth . Not one of them did agree in their opinions , either concerning the Cause , or the means to be used for a Cure. So that the Gentleman went away more unsatisfied then he came . What he did I knovv not : I knovv vvhat some men vvould have inferred upon this . Yet I , for my part , for the benefit that I have received by it , and the effects that I have seen of it , both upon my self , and others in my life-time , upon several occasions ( where learned Artists , not Empiricks have been employed ) though all the world should be of another opinion , I think my self bound to honour , as the profession , so all Learned , Ingenious Professors of it : and I make no question but the worst of Agrippa's objections , by any man of competent judgment and experience , may easily be answered . I say therefore that as in other things of the world , so in matters of Spirits and Apparitions , though lyable to much error and imposture , yet it doth not follow but there may be reality of truth and certainty discernable unto them that will take the pains to search things unto the bottom , where truth commonly is to be found , and are naturally endowed with competent judgments to discern between specious arguments and solidity of truth . But this proveth nothing . No : but the removing of this common objection may dispose the Reader , I hope , to consider of what we have to say with lesse prejudice . And that shall be our next task , what we have to say for Spirits , &c. before we come to particular Objections . Wherein neverthelesse I will be no longcr then I must at this time , because I shall have a more proper place in two several Tractates , the one whereof hath been a long time in loose notes and papers , not yet digested , to wit , my Second Part of Enthusiasme : the other , in my head yet wholly , but in better readinesse to be brought to light , because of later conception ; to wit , A Discourse of Credulity and Incredulity , in things Natural , Civil and Divine , or Theological . We shall meet there with many cases not so necessary here to be spoken of , which will help very much to clear this business . ¶ But here I say , first of all , It is a Maxim of Aristotle's the great Oracle of Nature , which many have taken notice of , and applyed to their several purposes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is generally believed , is most likely to be true . Who also in another place of the same book doth approve the saying of Hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if any opinion whereof question is made can justly pretend to a general assent and consent of all people , places , ages of the world , I think , nay , I know , and it will be proved that this of Witches , Spirits , and Apparitions may . I do not know scarce any ancient book extant of Philosopher or Historian ( the Writings of professed Epicureans excepted , of Aristotle we shall give an account by and by ) but doth afford some pregnant relation , testimony or passage to the confirmation of this truth . I dare say , should a man collect the relations and testimonies out of several Authors and books ( that are come to our knowledge ) within the compasse of two thousand years , of Authors well accounted of , generally , and vvhose testimonies ( Historians especially ) vve receive in other things ; a man might make a book of the biggest size and form that ordinary books ( vvhich vve call Folioes ) are . It is true , many Authors may vvrite one thing vvhich may prove false , as the famous history of the Phenix , perchance , or some such ; but upon examination it vvill appear that those many take all from one or tvvo at the most , vvho first delivered it . They add nothing in confirmation of their ovvn knovvledg or experience . But here it is quite othervvise ; those many Authors that I speak of ( Historians especially of several ages ) they tell us different things that hapned in their own times , in divers places of the world : and of many of them we may say they were such as knew little of former books , or stories of other Nations but their own . Within these 200 years the world , we know , by the benefit of Navigation hath been more open and known then before ; yea , a great part of the world discovered that was not known before . I have read many books , the best I could meet with , in several Languages , of divers Voyages into all parts of the world : I have conversed with many Travellers , whom I judged sober and discreet . I never read any book of that argument , nor yet met with man , that I have had the opportunity to confer with , but was able of his own knowledg to say somewhat whereby my belief of these things might be confirmed . Now for the Epicureans ( of all Philosophers the most inconsiderable in matters of knowledg , as former ages have described them ) no man need to wonder if they denyed those things which by the solemn engagement of their Sect they were bound and resolved , notwithstanding any sight or sense , experience or evidence to the contrary , not to believe , at least not to acknowledg . This doth clearly appear by one that may be believed ( though I have met with it in more ) in such things . Lucian ( himself a profest Epicurean Atheist ) who doth commend Democritus , Epicurus and Met rodorus ( the most famous of that Sect ) for their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it , their fixed , irrevokeable , unconquerable resolution , when they saw any strange thing that by others vvas admired as miraculous , if they could find the cause or give a probable guesse , vvell and good , if not , yet not to depart from their first resolution , and still to believe and to maintain that it vvas false and impossible : It is a notable passage , and vvhich excellent use may be made of . I vvill therefore set dovvn his ovvn vvords for their sake that understand the Language : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( speaking of some of Alexander the false Prophet his devices ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who doubts that this is the resolution of many also in these dayes , not of them only vvho are Epicureans , vvhose manner of living ( as vve have said before ) doth engage them to this opinion , but of others also , vvho think it not for their credit ( the vanity of vvhich belief nevertheless might easily appear , there being nothing so mean and ordinary in the vvorld vvherein the Wisdom of the vvisest , in the consideration of the causes , by the confession of best Naturalists , may not be posed ) to believe any thing that they cannot give a probable reason of . Not to be wondred then if we see many , notwithstanding daily experience to the contrary , to stick so close to those tenets which they have wedded themselves unto with so firm a resolution from the beginning , never to leave them , be they right or wrong . As for Aristotle , I confesse his authority is very great with me ; not because I am superstitiously addicted to any of his opinions , which I shall ever be ready to forsake when better shall be shewed unto me . but because ( besides the judgment of all accounted wise and learned in former ages ) I am convicted in my judgment , that so much solid reason in all Arts and Sciences never issued from mortal man ( known unto us by his writings ) without supernatural illumination . Well : Aristotle doth not acknowledg Spirits , he mentions them not in any place . Let it be granted : And why should it be a wonder to any man that knows the 〈◊〉 and purpose of Aristotle's Phylosophy ? He lived when Plato lived ; he had been his fellow Scholer under Socrates , and for some time his Scholer ; but afterwards he became his aemulus , and pleased himself very much to oppose his Doctrine , insomuch as he is censured by some Ancients for his ingratitude . The truth is , Plato's writings are full of Prodigies , Apparitions of Souls , pains of Hell and Purgatory , Revelations of the gods , and the like . Wherein he is so bold that he is fain to excuse himself sometimes , and doth not desire that any man should believe him , according to the letter of his relations , but in grosse only , that somewhat was true to that effect . Indeed he hath many divine passages , yea , whole Treatises , that can never be sufficiently admired in their kind ; but too full of tales , for a Phylosopher , it cannot be denyed . Aristotle therefore resolved upon a quite contrary way : He would meddle with nothing but what had some apparent ground in Nature . Not that he precisely denyed all other things , but because he did not think that it was the part of a Phylosopher to meddle with those things that no probable reason could be given of . This doth clearly appear by a Divine passage of his , De part . 〈◊〉 . l. 1. c. 5. where he divides Substances in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternal and Incorruptible , that is , in effect , Spiritual ( for even Spirits that were created might be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , properly , That have not their beginning by 〈◊〉 ; but we will easily grant , that the creation of Angels , good or bad , was not known to Aristotle : ( we may understand God , and Intelligences ) and those , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , are 〈◊〉 . He goes on , As for Divine Substances , which we honour , we can say but little of them though we 〈◊〉 it , because so little of them is exposed to sense [ and Reason . ] Mortal things that we are familiarly acquainted and daily converse with , we may know if we take pains . But much more should we rejoice in the knowledg ( yea though we know but a very little part ) of things Divine for their excellency , then in the knowledg of these worldly things though never so perfect and general But the comfort that we have of them ( which doth make some 〈◊〉 ) is the certainty , and that they come within the compasse of Sciences . What could be said more Divinely by a man that had nothing by revelation ? Truly , there appeareth unto me ( if I may speak without offence and misconstruction ) more Divinity in those words , then in some books that pretend to nothing else . Add to this another place of his in his Metaphysicks , where he saith , That though things supernatural be of themselves clear and certain , yet to us they are not so , who see them only with Owles eyes . Can we say then that Aristotle denyed those things that he forbore to write of , because they were ( their natures and their qualities ) above the knowledg of man ? Neither is it absolutely true that Aristotle never wrote of Spirits and 〈◊〉 . Cicero in his first book De Divinatione , hath a long story out of him of a shape or Spirit that appeared in a dream to one Eudemus ( his familiar friend and quaintance ) and foretold him strange things that came to passe . Clemens exandrinus hath a strange story out of him , of a Magical Ring , one or two , hich Excestus , King of the Phocenses did use , and foresaw things future them . It is to be found and seen among the fragments of Aristotles 〈◊〉 〈◊〉 that he did not deny Witches , may appear by that mention he makes of them in more then one place . How much he ascribed to common report and experience , though no reason could be given , doth appear by his ' reface to his Treatise De Divinatione per insomnia : where he proposeth the case , how hard it is for a rational man to believe any thing upon report which he can see no reason for ; nay , which seemeth contrary to reason : as , for a man to foretel by dream what shall happen in another Kingdome far off without any apparent cause . But on the other side , saith he , not less hard to deny that which all men , or most men , do believe , to wit , that there be such predictions . For to say ( his own words ) that such dreams come from God , besides what else might be objected ( which might easily be understood by them that understand his Doctrine ) it is most unreasonable to believe that God would send them to men either vitious in their lives , or idiots and fools , of all men the most vile and contemptible , who have been observed to have such dreams oftner then better and wiser men . So leaving the businesse undetermined , he doth proceed to the consideration of those Prophetick dreams , for which some probable reason may be given . Yet in the second Chapter he saith directly , That though dreams be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet they may be perchance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for such he acknowledges Nature to be , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only . I will not enquire further into the meaning of these words ; it is not to be done in few words . It plainly appears that nothing troubled him so much ( for he repeats the objection twice or thrice ) as that God should be thought to favour either wicked men or fools . I wish no worse Doctrine had ever been Printed or Preached concerning God. But still let it be remembred that he knew of no Divine Word or Revelation . Yet Jul. Scaliger in his Commentaries upon Hypocrates De Insomniis , doth wonder that Aristotle should stick so much at this , and seems himself to give a reason grounded in Nature . Indeed he saith somewhat as to the case of fools and idiots , but nothing ( that I remember ) that reacheth to wicked men also . Let these things be considered , and let the Reader judge of how different temper Aristotle was from that of ancient or later Epicures . This mention of Aristotle and Plato puts me in mind of Socrates their Master , his Familiar Spirit ; no Shape but a Voice only , by which his life and actions were much directed . The thing is attested by so many , so grave Authors whereof some lived at the very time , others not long after , or in times not very remote , that I know not how it can be questioned by any man. Neither indeed is it , that I remember , by any Heathens or Christians of ancient times , and there have been books written of it , divers , in Greek and Latine , whereof some are yet extant . But whether it were a good Spirit or an evil , some men have doubted , and it is free for any man to think what he pleaseth of it . For my part I ever had a Reverend opinion of Socrates , and do believe ( if there be no impiety in it , as I hope not ) that he was , as among Heathens in some respect , a fore-runner of Christ , to dispose them the better when the time should come to imbrace ( and it did it effectually ) the Gospel . Many other Phylosophers , that have been of greatest fame , were certainly great Magicians , as Orpheus , Pythagoras , Empedocles , and the like , as by those things that have been written of them by several ancient authors may be collected . But above all I give the pre-eminence to Apollonius Thianeus , a man of later times , and of whom we may speak with more confidence and certainty . This was the man whom ancient Heathens very tenacious of their former worship and superstitions , did pitch upon to oppose unto Christ. His Life hath been written by divers , four of them were joyned together and opposed to the four Gospels : and Hierocles , a famous Phylosopher of those times , made a Collation of his Miracles with those of Christs , who was answered by Eusebius , yet extant . Sure it is , they prevailed so much , that he was for a long time worshipped by many , and in sundry places as a very God ; yea , by some Roman Emperors , as we find in History . Philostratus hath written his Life in very Elegant stile ( as Photius judged ) in 8 books , which are extant . And though they contain many fabulous things , as any man may expect by the undertaking , yet have they so much truth and variety of ancient learning , that I think they deserve to be better known then commonly they are ; but cannot be understood , I am sure , as they should be , by any translation either Latine or French that ever I saw : For the Paris Edition , though it boast of great things ( as the manner is ) yet how Tittle was performed may easily appear unto any that will take the pains to compare it with the former edition of Aldus : Which I speak not to find fault , but because I wish that some able man would undertake the work ; there is not any book , by the Translations yet extant , that more needeth it . What use Scaliger made of him , may appear by his frequent quotations in his Notes upon Eusebius , in the History of those times . As for Appollonius his Miracles or wonderful Acts ( which is our businesse here ) though many things have been added , some , probably , done by Imposture , yet I do not see how it can be doubted but he did many strange things by the help of Spirits , which things may be judged by due observation of circumstances ; as for example , That being convented before Domitian the Emperor in the presence of many , he presently vanished and was seen a great way off ( at Puteoli I think ) about the same time . That at the very time when Domitian was killed at Rome , he spake of it publickly and of the manner of it at Ephesus : and so of many others , which seem to me ( as unto most ) almost unquestionable . The greatest wonder to me is , that such was his port and outward appearance of Sanctity aud Simplicity , that even Christians have thought reverently of him , and believed that he did his wonders by the power of God , or by secret Philosophy and knowledg of Nature not revealed unto other men . So Justine Martyr , one of the ancient Fathers of the Church judged of him , as is well known . Most later Phylosophers that lived about Julians time , and before that , as also the Emperors themselves , many of them , were great Magicians and Necromancers , as may easily appear , partly by their own writings , and partly by the History of those times . I do very much wonder whether any man , being a Scholer , and not strongly prepossessed , that doth not believe Spirits , &c. can say that he ever read the books of Tryals and Confessions of Witches and Wizards , such I mean , as have been written by learned and judicious men . Such as , for example , I account Nichol. Remigius , his Demonolatria : ex judiciis capitalibus 900 plus minus hominum , &c. grounded especially upon the Confessions and Condemnations of no lesse then 900 men and women in Lorraine within the compasse of few years . That he was a learned man , I think no body will deny that hath read him ; and that he was no very credulous and superstitious man ( though a Papist ) that also is most certain : and I have wondred at his liberty many times . I know not how it is now in those places ; but by what I have read and heard of the doings of Witches and Sorcerers in Geneva and Savoy in former times ( I could say somewhat of my self , how my life was preserved there very strangely , but my witnesses are not , and I will not bring their credit in question for such a businesse . ) I am of opinion , That he that should have maintained there that there was no such thing as Witches , or Spirits , &c. would have been thought by most either mad and brain-sick ( so frequent and visible were the effects to sober eyes ) or a Witch himself . For indeed it is ordinary enough , that those that are so really , are very willing ( which deceiveth many ) to be thought Impostors , and there is good reason for it : I should sooner suspect him an Impostor that doth professe himself ( except it be by way of confession , as many have done ) and is ambitious to be counted a Witch or Sorcerer . I remember I saw a book some years ago , intituled , De l'inconstance des mauvais Anges & Demons , printed at Paris 1612. in quarto , and another of the same Author , and size , intituled , L'incredulite & mescreauce du sortilege , Paris 1642. Strange stories are told there of a Province of France , about that time ( or little before ) marvellously infested with Witches and Sorcerers , insomuch that people did not know one another ( in some one place ) in the streets , by reason of evil Spirits appearing publickly in the shape of men ; and that the proceedings of justice ( which doth not happen often ) were sometimes disturbed by them . I think the Author himself was one that was sent to the place by the King with some authority , and to make report . But as I do not altogether trust my memory , having had but a sight of the books ( it was at the Bell in St. Pauls Church-yard : ) So I beseech the Reader not to rest upon this account that I give him upon my best remembrance , but to peruse the books himself . I am confident he may receive good satisfaction , being things that were not done in a corner , but very publickly and well attested as I remember . However the reader must give me leave ( though it be not to this purpose , lest my silence be drawn to the prejudice of the truth ) to tell him , that I met with one great falshood there concerning my own father ( of Bl. M. ) which I have abundantly refuted , and all others of that nature , when I was yet very young . But that ( as I conceive ) which in all these stories would most puzzle a rational man , is the signes which are set down by many how witches may be known , as Teats , swimming upon the water , dry eyes , and the like : which things indeed have some ground of truth , being limited to particular times and places , but are not of general application . Mr. Vossius had therefore reason to find fault with Springerus and Bodinus for making that a certain token of a Witch that she cannot weep . Who also in the same place doth well except against the tryal of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it ( commonly , purgatio per aquam frigidam ) condemned by many . But he had done well to have limited his exception , and to have shewed how , and when , and how far such observations may be used . Forcertainly they are not altogether to be neglected . But the reasons of such observations or marks that are given by some , are so ridiculous , that they would make a sober man ( that hath not patience enough to ponder all things diligently ) to suspect all the rest . So one tels us , That when the Cock croweth the solemn meetings of Witches ( which opinion perchance may prove ancient enough , as we shall shew elsewhere ) are dissolved : and he thinks a reason may be because of the crowing of the Cock in the Gospel , when St. Peter denyed Christ. Another tells us , That Witches being well beaten trunco vitis ( with a Vine stick or club ) Maleficia illata solvere saevillina coguntur , have no more force to do hurt , or , that the party bewitched recovereth . And the reason ( he thinks , and yet he no ordinary man neither ) ex mysterio vini & vineae dilectae Deo , ex cujus mysterio quotidie Sacramentum Sacrosancti Sanguinis Domini conficitur , &c. But I shall have a more proper place for the full examination of these things in one of the two Treatises before mentioned . It cannot be denyed but this whole businesse of Witches , what through ignorance , what through malice , is very lyable to many mistakes and divers impostures . And it were to be wished that in all such Trials some prudent Divines , and learned experienced Physicians might be joyned . But hence to conclude with Wierius ( who neverthelesse doth acknowledg Spirits , and the Illusions and Apparitions of Divels , and their mischievous opperations as much as any , and tells as strange things of them ) and some others , that therefore there are no Witches and Sorcerers , is as if a man should deny the power of herbs because a thousand things have been written of them of old , and are yet daily falsely and superstitiously . And indeed it so fell out once in Rome , as by Plinie is recorded at large , Where when some ascribed such power unto Herbs , as though Sun and Moon had been subject unto them , the dead might be raised , armies vanquished , and what not ! which was not very well relished by many : at last came Asclepiades , who perswaded men that were very well disposed to be perswaded , that all Physical use of Herbs and Simples was a meer cheat , and that men were better want them , there being other means easier and lesse troublesome to restore health and overcome diseases , which he professed to teach : and prevailed so far for a while , that they were laid aside , and a new course of Physick introduced . Which for a while , as I said , ( so prone are men commonly to entertain new divices ) gave good content generally . It is well observed by Aristotle ( and I think a great part of humane wisdome dependeth on it ) that in all things of the world that are commendable , as there is somewhat which is true and real , so somewhat also which is counterfeit and false . There is beauty Natural , saith he , and there is Artificial beauty by painting and trimming . A true , sound , healthy complexion , and that which makes a good shew , but is not sound . True , real gold and silver , but divers things also that may be taken for gold and silver at a distance , or by them that judge at the outward appearance . So , true , sound Ratiocination , and that which seems so to the unlearned , or to corrupt judgments , though it be very false . They that consider well of this , may the sooner come to the knowledg of truth in all things . Well : we go on . There was in Aix ( Aquae Sextiae anciently , now Aquensis Civitas ) in Provence ( a County of France so called ) in the year of the Lord 1611. a Romish Priest tryed , convicted , and by Sentence of the Court or Parliament condemned to be burned alive for abominable practises , and horrid things by him upon divers ( some persons of quality ) committed with and by the Divel . He had long desired it and sought it ; at last the divel appeared to him in the habit of a Gentleman . The story is in divers books , French and Latine , and translated ( at that time I believe ) in divers languages . I would goe forty miles with all my heart to meet with that man that could tell me any thing whereby I might but probably be induced to believe , or at least to suspect , that there might be some mistake in the particulars of his Sentence . For my reason , I must confesse , was never more posed in any thing that ever I read of that nature . Gassendus indeed in Pereskius his life , hath somewhat ( as I remember ) of Pereskius his Opinion , as if he thought some of those things he confessed might be ascribed unto imagination ; but I see no reason given : neither are the things of that nature , that can admit any such suspicion . Besides , Tristan , of the Lives of the Emperors and their Coynes , will tell you somewhat which may make a doubt , whether Gassendus ought to be believed in all things that he reporteth concerning that famous man. I am not very much satisfied of what Religion ( though truly a very learned man ) Gassendus was . And by the way ( which is somewhat to the case of Witches in general ) if I be not mistaken ( for I have it not at this time ) there is a relation in that very book of somewhat that hapned to Pereskius by Witches when he was a child . That wicked Sorcerer which was burned at Aix , foretold before his death that some misfortune would be done at the time and place of his execution , which hapned accordingly , and very strangely too . Somewhat again , I must confesse , I have seen printed ( Mimica Diaboli , &c. ) to take away the scandal of some part of his confession , or the Devils saying of Masse , &c. some part of which things might perchance with some colour be ascribed to imagination : but that is not it that troubles me . But enough of him What man is he , that pretends to learning , that hath not heard , and doth not honour the memory of Joachimus Camerarius , that great light of Germany ? so wise ( and for his wisdom , and other excellent parts , sought unto by many Princes ) so moderate a man ( an excellent temper for the attaining of Truth ) and so versed in all kind of learning , that we shall scarce among all the learned of these later Times find another so generally accomplished . The strangest relations that ever I read , or at least as strange as any I have read of Witches , and Sorcerers , and Spirits , I have read in him : such as either upon his own knowledge he doth relate , or such as he believed true upon the testimonie of others known unto him . The last work that he ever went about for the publick was , De generibus Divinationum , but he did not live ( the more the pity ) to make an end of it . But so much as he had done was set out by one of his learned sons , Lipsiae , 〈◊〉 Dom. 1576. There p 33 - he hath these words , De Spirituum verò , quae sunt Graecis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admirabili non solum efficacitate , sed manifesta Specie , quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perbibentur , praesentiâ ; incredibiles extant passim 〈◊〉 narrationes , & nostris tempombus super antia fidem comperta sunt , extra etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de quibus posteà aicetur . So p. 89. & p. 151. again and more fully . But his strangest relations are in his Proaemium to Plutarchs two Treatises , De Defectu Oraculorum , and De. Figura E I Consecratâ Delphis , set out by him with Notes . Here I could come in with a whole cloud of witnesses , name hundreds of men of all Nations and professions that have lived within this last hundred years , and not any among them but such as have had , and have yet generally the reputation of Honest , Sober , Learned and Judicious , who all have been of this opinion that we maintain . But because we have to do with them especially who by their Profession pretend to the Knowledge of Nature above other men , I will confine my self for further testimony to them that have been of that Profession . I have been somewhat curious for one of my Calling , that had no other end but to attain to some Knowledge of Nature , without which a man may quickly be lead into manifold delusions and Impostures . I have read some , looked into many I do not remember I have met with any professed Physician or Naturalist ( some one or two excepted , which have been or shall be named ) who made any question of these things . Sure I am , I have met with divers strange relations in sundry of them , of things that themselves were present at , and saw with their own eyes , where they could have no end , that any man can probably suspect , but to acknowledge the truth , though with some disparagement to themselves ( according to the judgment of many ) in the free confession of their own ignorance and disability to give reasons , and to penetrate into causes . Well : what then shall we say to such as Jul. Caesar , Scaliger , Fernelius , Sennertus , the wonders and Oracles of their times ? As Physicians so Phylosophers , men of that profound wisdom and experience ( much improved in some of them by long life ) as their writings shew them to have been to this day . What shall we make of them ? or what do they make of themselves , that will censure such men as either cheaters or ignorant idiots ? Henericus Saxonia , a Learned Professor and Practiser of Physick in Padua , in that Book he hath written of that horrible Polonian Disease , which he calls Pticam , which turneth mens hairs ( in sight ) to Snakes and Serpents ; in that book he doth ascribe so much to the power of Witches and Sorcerers in causing Diseases , not private only but even publick , as Pestilences and the like , as himself confesseth he could never have believed , until he was convicted by manifest experience ; and indeed is wonderful , and may well be thought incredible unto most , yet is maintained and asserted by Sennertus 〈◊〉 〈◊〉 and in his sixth book ( as I remember , De 〈◊〉 à fascino , incantatione , & veneficiis inductis . I will forbear the names of many men of fame and credit , Physicians too , because most of them are named ( and commonly enough known ) by Sennertus upon this occasion . There is one , whom I think inferiour to none , though perchance not so commonly known or read , and that is , Georgius Raqusaius a Venetian , who by his first education and profession was an Astrologer , cast many Nativities , and took upon him to Prognosticate ; but afterwards conscious to himself of the vanity of the Art ( that is , when the Divel doth not intermeddle , as alwayes must be understood : for some Astrologers have been Magicians withall , and have done strange things ) gave it over , and hath written against it very Learnedly and Solidly . Read him , if you please , in his Chapters De Magis , De Oraculis ; yea , through his whole Book De Divinatione , and you may be satisfied what he thought of these things : he also was a Physician . But I must not omit the Learned Author that set out Musoeum Veronense , a great Naturalist and a Physician too ; he handles it at the end of that work somewhat roundly and to the quick , I must confesse , but very 〈◊〉 and Solidly , in my judgment , against those pretended Peripateticians , that would be thought to defend the opinion of Aristotle herein . I could say somewhat of ancienter Physicianstoo , and give some account of those many Spels and Charmes that are in Trallienus , in all his books ; an ancicnt Physician , in high esteeme with some eminent Physicians of these late times , as they themselves have told me ; though not for his Charms , but for his other learning and excellent experience , which they had found good use of But this I reserve for another place & work . And this mention of that eminent Physician who commended Trallienus unto me , puts me in mind of what he imparted himself , not long before his death , of his own knowledge and experience ; and particularly of the 〈◊〉 he gave me of the examination of a Conjurer in Salisbury , at which , he said , none were present but King James , ( of most Blessed Memory ) the Duke of Buckingham , and himself : It is likely some others may have heard the same , and I had rather any body should tell it then I , who was then a patient under him , and 〈◊〉 not , were I put to it , trust to my memory for every circumstance Hitherto I have gone by Authorities rather then Arguments , partly because I thought that the 〈◊〉 and the clearest way for every bodies capacity , and partly , because such Arguments ( if any besides these we have here ) as have been used against this opinion , may be found fully answered in those I have cited . The truth is , it is a Subject of that nature as doth not admit of many Arguments , such especially as may pretend to subtilty of Reason , Sight , Sense , and Experience ( upon which most Humane Knowledge is grounded ) generally approved and certain , is our best Argument . But before I give over , I will use one Argument which perchance may prove of some force and validity , and that is , A consideration of the strange shifts and evasions and notorious absurdities that these men are put to , who not being able to deny the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or matter of Fact , would seem to say somewhat rather then to acknowledg Spirits , and Divels , and Witchcraft . Pomponatius , who hath not heard of ? I once had the book , I know not now what is become of it . But I remember well , I never was more weary of reading then when I read him ; nothing that ever I read or heard of Legends and old womans tales did seem to me more groundlesse and incredible . But because those men bear themselves very much upon the power of imagination ( which indeed is very great , and doth produce strange effects ) I shall commend to the sober Reader that hath not yet met with him , Tho. Eienus his Learned Tractat , De Viribus Imaginationis , a very Rational and Philosophical discourse . Of their miserable shifts and evasions in general , the Author or Observator rather of Musaeum Veronense , before quoted , will give you a good account . I have at this present in my hands the writings of a Physician , Augerius Ferrerius by name . What he was for a Physician I know not ; all ( I doubt ) of that profession will not allow very well of his Preface to his Castigationes Practicae Medicinae , whatever they think of the Castigationes themselves . But in general , his Stile , and various reading , and knowledge of good Authors , speak him a Learned man sufficiently . Thuanus in his History gives him a most ample Elogium , and makes him to have been Jul. C. Scaliger his intimate acquaintance and much respected by him . But I doubt whether Thuanus had ever seen this book of his : it doth not appear by that Elogium that he had . Well , this Learned man in his Chapter De Homerica ( so he calls it ) Medicatione , where he treats of cures done by Charms and Spels , by Words and Characters , which others impute commonly to Witchcraft : first , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not deny it : ( Nam iis quae senfibus exposita sunt contravenire , sani 〈◊〉 non est . ) He thinks them little better then mad men that will deny that which is approved by so visible experience . Yet it seems he was one of them that did not believe , or would not believe ( though he doth not say so positively ) Spirits and Witches , and Supernatural Operations . What then ? he plainly maintaineth and argueth it ( though he quote no Gospel for it ) that such is the nature of the Soul of man ( if he know how to use it ) that by a strong faith and confidence it may work any miracle without a miracle : Verum confidentia illa , ac firma persuasio ( that you may have some of his words if you have not the book ) comparatur indoctis animis per opinionem quam de Caracteribus & sacris verbis conceperunt . Doctis & rerum intelligentiam habentibus , nihil opus est externi , sed cognitâ vi animi , per eam miracula edere possunt . &c. And again alittle after , Doctus veró & sibi constans solo verbo sanabit . I do not hence conclude that this Ferrerius , though he speak as though he were , and names no body else , that he was the first or only that hath been of this opinion . Avicenne the Arab was the first , as I take it , that set it on foot : some others have followed him in it . But since these men acknowledg the strange effects that others deny , let the sober Reader judge whether of the two more likely to grant Spirits and Divels , or to make the Soul of man ( of every man , naturally ) either a God or a Divel . But let men take heed how they attempt to do Miracles by their strong faith and confidence , for that is the ready way to bring the Divel unto them , and that is it which hath made many Witches and Sorcerers . As for that Faith whereby men did work Miracles in the Primitive times , spoken of in the Gospel , commonly called , The Faith of Miracles , that is quite another thing , which I shall not need to speak of in this place . Of a strong confidence in God , even in them that are not otherwise very godly , whether it may not , according to Gods first order and appointment , produce sometimes some strange effects ; we have had a consideration elsewhere , where we treat of Precatorie Enthusiasm . But this also is quite another thing , as may appear by what we have written of it . But to conclude this part ; upon due consideration of the premises , and what else I have in readinesse upon the same Subject ( if God give me life and health ) I cannot satisfie my self how any Learned man , sober and rational , can entertain such an opinion ( simply and seriously ) That there be no Divels nor Spirits , &c. But upon this account which I give my self ( leaving all men to their own judgments herein ) that if there be any such truly and really , it must needs be because being at first prepossessed upon some plausible ground , and being afterwards taken up with other thoughts and employments , they are more willing to stick to their former opinion without further trouble , then to take the pains to seek further . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Thucydides doth very well observe . And when we say , A Learned man , there is much ambiguity in that word . For a man may be ( not to speak of the ignorance of the common people , in those climates especially , who think all Learning concluded in preaching ; and now in these times too , them best Preachers that in very deed have least Learning , but preach by Instinct and Inspiration , as they call it ) but a man , I say , may be a Learned Man , a very Learned man in some one kind or profession , even to Excellency and Admiration , who neverthelesse is and may be found ignorant enough in other kinds : but a general Learned man is a thing of a vast extent , and not often seen . It is a businesse of an infinite labour , besides that it requireth Natural parts answerable ; without which ( judgment specially ) the more pains sometimes the more ignorance . I aim not by this at any particular man or men ( Deum testor ) I would much rather submit to the censure of others my self , then take upon me to censure any ; but the observation is of very good use , I know it , and may give much satisfaction in many cases , and have given an instance of it in Tertullian , and some others elsewhere . I have done for this time ; I come now to the Objections , wherein I shall not need to be very long , because they run much upon one thing , Imposture , which hath already been spoken of and answered . But yet somewhat more particularly shal be answered . First , Of Miracles . It cannot be denyed but the world is full of horrible Impostures in that particular : Yet I believe , that some supernatural things , as cures , &c. do happen in every age , for which no reason can be given , which also for the strangenesse may be called Miracles . But if we limit ( with most ) the word to those things that proceed immediately from God or divine power : I shall not be very ready to yield that many such Miracles are seen in these Dayes . But I will not further argue the Case in this place . Well , let us take Miracles in the ordinary Sense : I verily believe that many such things do happen in many places ; but that through negligence partly , and partly through incredulity , they are not regarded oftentimes , or soon forgotten . And wiser men , sometimes , though they know or believe such things , yet are not they very forward to tell them , lest they bring themselves into contempt with those supposed wise men , who will sooner laugh at any thing they do not understand , then take the pains to rectifie their ignorance or inform their judgments . I hope I shall do no wrong to the Memory of that Venerable , Incomparable Prelate , BISHOP ANDREWES , for Sound Learning and True Piety whilest he lived , one of the greatest Lights of this Land ; if I set down two Stories , which we may call Miracles , both which he did believe to be true , but for one of them , it seemes , he did undertake upon his own knowledge : The one , concerning a noted , or at least by many suspected Witch or Sorceress , which the Divel , in a strange shape , did wait upon ( or for rather ) at her death . The other , concerning a man , who after his death was restored to life to make Confession of a horrible Murder committed upon his own Wife , for which he had never been suspected ; both these , as he related them to my F. ( in familiar conversation ) and my F. did enter them for a remebrance into some of his Adversaria . In the substance I believe there could be no mistake , but if there be any mistake in any Circumstances , as of Names , or otherwise , that must be imputed to my F. who was a stranger , not to the tongue only , but to all businesses ( more then what might be known by printed books , and such publick wayes ) of England . The First , thus : L. vetula Londinensis , cui morienti Diabolus affuit . Mira Historia quam narrabat ut sibi compertissimam Dom. Episcopus . Fuit quaedam L. mulier ditissima , et curiosis artibus adaictissima : vicina aedibus Fulconis , qui fuit pater Domini Fulconis , totâ Angliâ celeberrimi ; atque adeo lectissimae matronae , matri ejusdem Fulconis , familiarissima . Haec per omnem vitam sortilegiis dedita , & eo nomine infamium muliercularum amica et patrona : Cui morienti cum adstarent quà viri , quà faeminae gravissimi ; animadversum est sub horam mortis , adstitisse ad pedes lecti hominem vultu terribilem , vulpinis pellibus amictum , quem ipsa contentis oculis intuebatur ; ille , ipsam . Quaesitum est à janitore , quare illum admisisset ille negarae se vel vidisse . Tandem secedunt ad fenestram duo vel tres , consilium capturi quid illo facerent . Erat quidam Senator ingentis nominis ..... qui bis Praetor Londinensis fuit : item Pater Fulconis , et alii . Placet illis ipsum compellare et rogare quis esset . Hoc animo repetunt priora loca sua ad lectum . Interim L. vocem magnam edit , quasi animam ageret ; omnes illam cutare , spectare , sublevare ; mox redit ad se illi ignotum illum requirunt oculis . Nusquam apparet . An 〈…〉 orae spatium moritur aegra . The other thus , Kalend. August . Narrabat hodie mihi rem miram , Reverendiss . Praesul , Domin . Episcop . Eliensis : quam ille acceptam auribus suis à teste oculato & auctore , credebat esse verissimam . Est vicus in Urbe Londino , qui dicitur , Vicus Longobardorum . In eo vico Paraecia est , & aedes paraecialis , in qua fuit Presbyter , homo summae fidei , et notae Pietatis , ..... An. 1563. quo anno , si unquam aliàs , pestis grassata est per hanc Urbem Londinum . Narravit igitur hic Parrochus et passim aliis , et ipsi quoque Dom. Episcopo sibi hoc accidisse . Erat illi amicus in suâ Paraeciâ insignis ; vir , ut omnes existimabant , probus et pius . Hic peste correptus advocavit Presbyterum illum suum amicum , qui et aegrotanti affuit , et vidit morientem nec deseruit nisi mortuum ; ita Demum repetiit domum suam . Post horas satis multas à morte hujus , cùm ipse pro mortuo esset relictus in cubiculo ; uxor illius idem cubiculum est ingressa , ut ex arcâ promeret Lodicem , sine linteamen ad ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut est moris . Ingressa audit hanc vocem , operi intenta . Quis hic est ? terreri illa , et velle egredi , sed auditur iterum vox illa : Quis hic est ? Ac tandem comperto esse mariti vocem , accedit ad illum : Quid , ait , marite ; tu igitur mortuus non es ? et nos te pro mortuo compositum deserveramus . Ego verò , respondit ille , verè mortuus fuit sed ita Deo visum , ut anima mea rediret ad corpus . Sed tu uxor , ait , Si quid habes cibi parati , da mihi esurio enim . Dixit illa veruecinam habere se , pullum gallinaceum , et nescio quid aliud : sed omnia incocta , quae brevi esset paratura . Ego , ait ille , Moram non fero ; panem habes , ait , et caseum ? quum annuisset , atque petiisset afferri , comedit spectante uxore : deinde advocato Presbytero , et jussis exire è cubiculo omnibus qui aderant ; narrat illi hoc : Ego , ait , verè mortuus fui ; sed jussa est anima redire ad suum corpus , ut scelus apperiram ore meo , manibus meis admissum , de quo nulla unquam cuiquam nota est suspicio . Priorem namque uxorem meam ipse occidi manibus meis , tantâ vafritie , ut omnes res lateret : deinde modum perpetrati sceleris exposuit ; nec ita multò post expiravit , ac verè tum mortuus est . There is no necessity that any body should make of either of these relations an Article of his Faith ; yet I thought them very probable , because believed by such a man , and therefore have given them a place here . So much of Miracles . Of Exorcismes we must say as of Miracles . One notable example of a counterfeit Possession , and of great stirs likely to have insued upon it in France , we have out of Ihuanus , in our late Treatise of Enthusiasme . The History of the Boy of Bilson is extant , who by the Wisdom and Sagacity of the R R F. in God Thomas , Lord Bishop of Lichfield and Coventry , was discovered to be an Impostor on purpose set up and suborned to promote the Romish cause , An. Dom. 1620. Such examples and stories most Countries have afforded good store , which are extant in divers Languages . Neither must it be concealed ( by them that seek truth without partiality ) that some , once called Disciplinarians , now more known by another name , have attempted to deal in those things , hoping thereby to gain great advantage to their cause . It was a famous Story in Q. Elizabeth's Reign , though now perchance out of the knowledg of many , and beyond the remembrance of any living , how one Mr. D. a very zealous man of that Sect , did take upon him by long prayers to cast out Divels , so maintained and asserted with great vehemency by him and some others that 〈…〉 oured that cause , though upon legal examination they proved otherwise , which occasioned many books on both sides in those dayes , but two , melioris notae , as we say , written by Dr. H. concerning Exorcismes ; the one against Papists , the other against P. I have them both somewhere yet , I hope , but can not come at them at this time , which is the cause that I cannot particularize that businesse with circumstances of times , and names or persons as I would . But there were many other books written ( some very big , which I have seen ) about it , as I said before ; so that the whole businesse , with very little inquisition , if any have a mind , may quickly be found out . One Bookseller in Little Britain did help me to the sight of six or seven at once ; yet one of the books then written , and as I was told , upon this occasion much commended unto me by some very Learned , to wit , Dr. Jordan , of the Suffocation of the Matrix , I long sought before I could meet with it . And such was the ignorance of some Booksellers , that I could not perswade them there was any such book extant : but now at last I have got it . All the use I shall make of it at this time is , that whereas the whole dirft of the book tends unto this , to shew the error of many in ascribing natural diseases to supernatural causes , which might be thought by some to favour their opinion that believe not Witches , &c. The Author doth very prudently and piously make this profession in the Preface , I do not deny but that God doth in these dayes work extraordinarily for the deliverance of his children , and for other ends best known to himself ; and that among other there may be both possessions by the Divel , and obsessions , and Witch-craft , &c. and dispossession also through the Prayers and Supplications of his servants , which is the only means left unto us for our relief in that case , but such examples being very rare now adayes , &c. Yet for all this I do not conclude that Mr. D. was guilty of any Imposture : he might do it through ignorance being cozened by others . I have heard he was an honest man , and dyed piously , and disclaimed to the very last that he did any thing in that businesse otherwise then Bonâ Fide. I would judge charitably , even of those men that are not guilty of much charity towards others , whose judgments and consciences will not suffer them ( though men of approved worth and piety otherwise ) to say as they say , and to do as they do in all things . Be it granted therefore , that this businesse of Exorcismes is lyable to much Imposture : however , no man that hatho read the relations of men and women possest , in several places , with due observation of circumstances , some of which relations , besides other persons of credit , have been attested ; yea , some penned and published by learned Physicians and Naturalists , who have been employed about the Cure , observed their carriage , heard some of them speak strange Languages : silly women possest , discourse of highest points of Phylosophy , or the Mathematicks and the like . No man , I say , that is not a stranger to these things ( besides what some Travellers , no way interessed in the cause , can aver upon their own knowledge ) will make any question either of the real possession of divers , according to relations that have been made , or of the Divels speaking in them and by them when they have been Exorcised ; and sometimes upon bare conference . And though some Protestants are of opinion , That it is not lawful or warrantable for any man to take upon him to Exorcise upon such occasions , that is , ( as I conceive ) by way of absolute power and authority , and by superstitious wayes and means , as is ordinarily done : Yet where a man hath a Calling , as if he be lawfully Called to the Ministry , and set over such a Parish where any happen to be possessed ( as indeed my self have a Parish , that is , right to a Parish as good as the Laws of the Land can give me , which hath been grievously haunted , though not altogether in the same kind , this many years , to the undoing of many there ; but I must not come near it , nor have the benefit of the Law to recover my right , though never told why ) and he find himself zealously moved , yet without presumption , I would not despair , but his prayers , with other performances of devotion , and the assistance of some others of the same calling , might prove available before God : but still presupposed , as most expedient and necessary , that the opinion and resolution of some Learned and conscionable Physician , one or more , be had in the case ; and their presence also in all actions , if it may be had , obtained . Some , it may be , will thank me , and I hope it will offend none , it I impart unto them what I have found in my F. his Ephemeris ( or , Daily account of his life ) tending to this purpose . Anno Dom. 603. Kal Junii . Quem memsem , et reliquos omnes velis ô Deus , &c. 〈◊〉 q. hetum egimus , cum matre , uxore , affine , et viro nobili , Dom. de Couns . et nobili item matrona , D de St. Pons : qui omnes in re pietatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiam hujus loci assiduè celebravimus . Inter alios Sermones quos habui cum D. de St. Pons , de ministro provinciae Vivaretii sumus locuti , cui nomen Mercero . Regit ille in eo tractu plutes parvas Ecclesias ; habitat a. in loco , qui dicitur , Chasteau-double . Acceperam de eo ex valgi rumoribus , quod vim Daemonas ejiciendi haberet : quaefivi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de D. de St Pons quid rei esset . Illa seriò affirmavit , plures Daemoniacos ( decem aut circiter ) in Ecclesiam auductos , eo concionante primùm , dein orante , 〈◊〉 , et Confesstone omnium fuisse sanatos . Quosdam Demonas it a eum certis signis 〈◊〉 , ut res apud omnes fieret testatissima . Porró autem omnes qui sanati sunt , 〈◊〉 Catholicam Romanam ante semper professos . Mercerum verò impatientissum ferre , si qnis inter loquendum , ut fit , diceret , Mercerum Diabolos ejicere , non 〈◊〉 se , 〈◊〉 Ecclesiam Dei esse nominandam , cujus precibus ardentissimis Dei aures 〈◊〉 . Dom et illi et universo gregi suorum benedicat . Amen . In English ( for their sakes that understand no Latine , and that it be not required alwayes , for it would be very tedious ) this is the effect , At such a time , in such a place , he had the opportunity to meet with a grave ( whether Lady or Gentlewoman ) Matron , one he had a very good opinion of ; her name M. de St. Pons , and having often heard by common report of a certain Protestant Minister that was said to cast out Divels , he did accurately inform himself by her ( she living , it seems , very near , if not in the same parish ) of all particulars concerning that businesse ; who did averre it to be most true , and that ten , or thereabonts , Demomoniacks , or possessed men ( all making profession of the Roman Catholick Religion ) had been brought to the Church ( at several times , as I take it ) and that publickly , and by the generall confession of all then present , and by some notable signes ( sometimes ) at the going out of the Devils ; they were , upon his Praying after Sermon , all delivered . But that he took it very hainously if any said , that he had cast out Devils ; For , not I , said he , but the earnest Prayers of the Church , have prevailed with Almighty God to work this wonderful thing . As for Oracles : It is true , Heathens themselves acknowledg , that some were the jugglings of men . Sometimes Princes ; sometimes private men : ( as now of Religion , of Preaching , and Praying , and Fasting ; of Masses and Processions : most Princes and States in all places ) made good use of them to their owne ends ; and made them speak what themselves had prompted . But a man might as probably argue ; because some have been so freely acknowledged to have been by compact and subornation , it is the more likely , that those of which never any suspicion was , should be true . We read of many in Herodotus : of one , which was contrived by fraud ; but there we read also , that when it came to be known ( though care had been taken that it might not : ) the chief Contriver , a great man , was banished , or prevented worse , by a voluntary Exile ; and the Sacred Virgin or Prophetesse , deposed . But not to insist upon particulars , which would be long , it is most certain , and it will cleerly appear unto them that are well read in anciedest Authors and Histories , That all Heathens , generally the wisest and learnedest of them , those especially , that lived when Oracles were most frequent , did really believe them to be , which they pretended unto : and that they were so indeed , for the most part ( taking it for granted that their Gods were Divels or Evil Spirits ) by many circumstances of Stories , and by other good proofs , may be made as evident : neither was it ever doubted or denyed ( alwayes granted and presupposed , that , as in all worldly things , much imposture did in tervene and intermingle ) by ancient Christians acknowledged , I am sure , by most , if not all . But I have spoken of them elsewhere already , and therefore will be the shorter here . Our last Objection was : If there be Devils and Spirits , Why do they not appear unto them , who do what they can , as by continual curses , so by profane curiosity to invite them ? First , We say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we have good ground for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stick at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because we do not understand the reason , is as much as to say , that we think we should be as wise as God. Aristotle did not meddle with things that he could give no reason of ; yet he did not deny them ( as we have shewed ) and it is one thing to require a reason of things meerly natural ; and another of those that happen by a meer secret Providence . But this will give them no great satisfaction who perchance believe a God ( some ) as much as they believe a Devil . Secondly , Therefore we say , There may be some natural reason too , upon Aristotles grounds . Aristotle ( as hath been shewed elsewhere ) compares the effects of Melancholy , from whence he deriveth all kind of Enthusiasm , to the known effects of Wine . What is the reason , that some men with little wine will quickly be drunk , and become other Creatures , being deprived for the time of the use of reason ? Others though they drink never so much , will sooner burst then reel , or speak idly . as some in their excess grow merry , others sad : some calm and better natured ; others furious : some talkative , others stupid . The Devil knowes what tempers are best for his turn ; and by some in whom he was deceived , he hath got no credit , and wished he had never meddled with them . Some men come into the world with Cabalistical Brains ; their heads are full of mysteries ; they see nothing , they read nothing , but their brain is on work to pick somewhat out of it that is not ordinary ; and out of the very ABC that children are taught , rather then fail , they will fetch all the Secrets of Gods Wisdom ; tell you how the world was created , how governed , and what will be the end of all things . Reason and Sense that other men go by , they think the acorns that the old world fed upon ; fools and children may be content with them but they see into things by another Light. They commonly give good respect unto the Scriptures ( till they come to profest Anabaptists ) because they believe them the Word of God and not of men ; but they reserve unto themselves the Interpretation , and so under the title of Divine Scripture , worship what their own phansie prompts , or the devil puts into their heads . But of all Scriptures the Revelation and the obscure Prophesies are their delight ; for there they rove securely ; and there is not any thing so prodigious or chimerical , but they can fetch it out of some Prophesie , as they will interpret it . These men , if they be upright in their lives and dealings , and fear God truly , it is to be hoped that God will preserve them from further evil ; but they are of a dangerous temper ; Charitable men will pity them , and sober men will avoid them . On the other side , some there are whose brains are of a stiff and restive mould ; it will not easily receive new impressions . They will hardly believe any thing but what they see ; and yet rather not believe their eyes ; then to believe any thing that is not according to the course of nature , and what they have been used unto . The devil may tempt such by sensual baits , and catch them ; but he will not easily attempt to delude them by magical Shews and Apparitions . And what sober man , that believeth as a God , so a divel , doth doubt , but they that make it their daily practice to damn themselves , by such horrid oaths and curses , are as really possest , yea far more in the possession of the devil , then many that foam at the mouth , and speak strange languages ? But 3 dly Some have tried and used the means , but could never see any thing but what if others that never desired it really , but in some wanton curiosity , unadvisedly , that they might be the better able to confute the simplicity of some others as they thought , rather then that their faith wanted any such confirmation , have tryed some things , or have been present at some experiments and have seen ( with no small astonishment ) more then they expected or desired ? Some persons of credit and quality , I am sure , have made it their confession unto me , that it hath so hapned unto them ; who have been so affected with it , that they would not for a world be so surprized again . But 4 ly and lastly , The Confessions of some Magicians are extant in print , who tell very particularly what means they used , what books they read , &c. and they saw and found ( if we believe them ; and what should tempt them to lye , no melancholy men , I know not ) till they were weary , and Gods grace wrought upon their hearts to bring them to repentance . There be such confessions extant , but the Reader shal pardon me , if I give him no further account . It would much better becom them therefore , that have made such essays without successe , to repent , and to be thankful unto God , then to make that an argument , that there 's no divel , and perchance no God. There is a terrible saying ( if well understood ) in the Scripture ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is filthy let him be filthy still Let them take heed ( I advise them as a friend ) if they persist in their hardness of heart and infidelity , lest God in just judgment , though they seek still , and provoke as much as they can , will not fuffer that they shall see anything , lest they should fear and be converted . I Come now to Dr. d ee , and to This Book of his , which hath been the occasion of all the Discourse hitherto . As for his Person or Parentage , Education and the like , I have but little to say more then what he saith himself in his first Letter to the Emperor ( RODOLPHE ) of Germany , that being yet very young he was sought unto ( ambiverunt me ) by two Emperors , CHARLS the 5 th and FERDINANDO his Brother and Successor in the Empire . Mr. Cambden indeed in the year 1572 makes honourable mention of him , and calls him , Nobilis Mathematicus . He dedicated his Monas Hieroglyphica to MAXIMILIAN Successor to FERDINANDO , first printed at Antwerp , An. Dom. 1564. and afterwards at Francford , 1591. and what other places I know not . In the year 1595. he did write ( and was printed 1599 I am sure , but whether before that or no , I cannot certainly tell ) A discourse Apologetical , &c. directed to the then Archbishop of Canterbury , wherein he hath a Catalogue of books written by himself , printed and unprinted , to the number of 48. in all , and doth also mention the books of his Library about 4000 volums in all , whereof 700 ancient Manuscripts , Latin , Greek , and Hebrew . There also doth he produce a Testimony of the University of Cambridg , dated 1548. But this whole Discourse of his being but short , for the better satisfaction of the Reader , I thought good to have it here reprinted the next after this Preface . His Mathematical Preface before Euclid , is that I think which of all his writings published hath been most taken notice of in England , and added much to the worth and commendation of that Edition of Euclid . He was a married man and divers children , as will appear by this Relation ; a great Traveller , and lived to a great age . But as I said before , I do not pretend to give an account of his life in general , unto others , which my self am yet a stranger to . What concerneth this Relation I am to give an account , and I hope there shall be nothing wanting to that . Four things I propose to my self to that end , First , Somewhat to confirm the truth and sincerity of this whole Relation . Secondly , To answer some Objections that may be made against some parts of it . Thirdly , To give some light to some places , and to satisfie the Reader concerning the perfection and imperfection of the book , as also , concerning the Original Copy . Fourthly , and lastly , To shew the many good uses that may be made of all by a sober Christian. 1. It seems that Dr. Dee began to have the reputation of a Conjurer betimes . He doth very grievously complain of it in that Preface to Euclid but now spoken of , about the end of it , and yet there doth also term himself , An old forworn Mathematician . For my part whether he could ever truly be so called , I yet make some question : But I am very confident , that himself did not know or think himself so , but a zealous worshipper of God , and a very free and sincere Christian. How this is to be reconciled with the truth of this Relation , shall be afterwards considered of . For the truth and sincerity of the Relation , I hope no body will so grosly mistake us as though we intended thereby to justifie what is here printed against any suspition of forgery ; as if any man taking the advantage of Dr. Dees name and fame of a Conjurer , could be suspected to have devised and invented these things in his own brain to abuse the world . I should be sorry my name should appear in any kind to any book lyable to such a suspition ; and the very name and credit of that so much and so deservedly prized Library from whence this is pretended to be taken , is sufficient ( with civil understanding men ) to prevent the grossenesse of such a mistake . Besides the Original Copy it self , all written with Dr. Dees own hand , there kept and preserved . But by Truth and Sincerity , intending not only Dr. Dee's fidelity in relating what himself believed , but also the reality of those things that he speaks of , according to his relation : his only ( but great and dreadful ) error being , that he mistook false lying Spirits for Angels of Light , the Divel of Hell ( as we commonly term him ) for the God of Heaven . For the Truth then , and Sincerity or Reality of the Relation in this sense , I shall first appeal to the Book it self . I know it is the fashion of many ( I will not say that ( I never did it my self ) that are buyers of books , they will turn five or six leaves , if they happen upon somewhat that pleaseth their fancy , the book is a good book , and when they have bought it , it concerneth them to think so , because they have paid for it : but on the other side , if they light upon somewhat that doth not please ( which may happen in the best ) they are as ready to condemn and cast away . It is very possible that some such buyer lighting upon this , and in it , upon some places here and there , where some odd uncouth things may offer themselves ; things ridiculous , incredible to ordinary sense and construction , he may be ready to judge of the whole accordingly . But for all this , I will in the first place appeal to the book it self ; but with this respect to the Reader , that he will have patience to read in order one fourth part of the book at least before he judge ; and if by that time he be not convicted , he shall have my good will to give it over . Not but that all the rest , even to the end , doth help very well to confirm the truth and reality of the whole Story : but because I think there is so much in any fourth part , if diligently read , and with due consideration , that I despair of his assent , that is not convicted by it . For my part , when the book was first communicated unto me by that Right worthy Gentleman who is very studious to purchase and procure such Records and Monuments as may advantage the truth of God ( all truth is of God ) and the honour of this Land , following therein the example of his noble Progenitor , by his very name , Sir Robert Cotton , known to all the Learned as far as Europe extendeth . I read it cursorily because I was quickly convinced in my self that it could be no counterfeit immaginarie businesse , and was very desirous to see the end , so far as the book did go . Afterwards , when I understood that the said worthy Gentleman ( especially , as I suppose , relying upon my Lord of Armagh's judgment and testimonie , which we have before spoken of ) was willing it should be published , and that he had committed the whole business unto me ; I read it over very exactly , and took notes of the most remarkable passages ( as they appeared unto me ) truly I was so much confirmed in this first opinion by my second reading , that I shall not be afraid to profess that I never gave more credit to any Humane History of former times . All things seemed unto me so simply , and yet so accurately , and with so much confirmation of all manner of circumstances written and delivered , that I cannot yet satisfie my self , but all judicious Readers will be of my opinion . But nevertheless , to help them that trust not much to their own judgments , let us see what can be said . First , I would have them , that would be further satisfied , to read Dr. d ee in that forecited Preface , where he doth plead his own cause , to acquit himself of that grievous crime and imputation of a Conjurer . But that was written , I must confess , long before his Communication with Spirits : yet it is somewhat to know what opinion he had then of them that deal with Divels and evil Spirits . But after he was made acquainted , and in great dealings with them , and had in readiness divers of these his books , or others of the same Argument , containing their several conferences and communications , to shew , and the manner of their appearing exactly set down ; observe , I pray , with what confidence he did address himself to the greatest and wisest in Europe . To Queen Elizabeth often , and to her Council , as by many places of this Relation doth appear ; but more particularly by his Letter to Sir Francis Walsingham , Secretary , &c. That he did the like to King James and his Councel , may easily be gathered by the Records ( in this Relation ) of 1607. but much defective . But then to the Emperor Rodolphe , to Stephen King of Poland , and divers other Princes and their Deputies ; the wisest and learnedst , their several Courts did afford for the time : the particulars of all which addresses and transactions are very exactly set down in the book . Nay , such was his confidence , that had it not been for the Nuncius Apostolicus his appearing against him at the Emperors Court by order from the Pope , he was , as by some places may be collected , resolved for Rome also , not doubting but he should approve himself and his doings to the Pope himself and his Cardinals . In all these his addresses and applications being still very ready to impart all things unto them that would entertain them with that respect he thought they deserved ; yea , readily , which is very observable , even to receive them into this Mystical Society , whom he thought worthy , and in some capacity to promote the design ; as de facto he did divers in several places : Albertus Alasco , Prince Palatine of Polonia , Puccius a learned man , and Prince Rosemberg in Germany , who were long of the Society , besides some admitted to some Actions for a while , as Stephen King of Poland , and some others . We will easily grant ( as elsewhere hath been treated and handled at large ) that a distempered brain may see , yea , and hear strange things , and entertain them with all possible confidence , as real things , and yet all but fancy , without any real sound or Apparition . But these sights and Apparitions that Dr. Dee gives here an account , are quite of another nature ; yea , though possibly the Divel might represent divers of these things to the fancy inwardly which appeared outwardly : Yet of another nature , I say , and not without the intervention and operation of Spirits , as will easily appear to any man by the particulars . Besides the long Speeches , Discourses , Interlocutions upon all occasions and occurrences in the presence of more then one alwayes ; and externally audible to different persons , for the most part or very frequently . That these things could not be the operation of a distempered Fancy , will be a sufficient evidence to any rational man. Again , let his usual preparations and Prayers against an Apparition or Action ( as he called them ) his extraordinary prayers upon some extraordinary occasions , as upon Edward Kelley his temporary repentance , and another for him when he was about to forsake him ( in Latine a long one ) Stephen King of Poland being then present . And again , when his Son Arthur was to be initiated to these Mystical Operations and Apparitions , in the place of Edward Kelley , and the like . And again , his Humility , Piety , Patience , ( O what pity that such a man should fall into such a delusion ! but we shall consider of the causes in its right place afterwards ) upon all occasions , temptations , distresses , most eminent throughout the whole Book . Let these things be well considered , and above the rest , his large and punctual relation of that sad abominable story of their Promiscuous , carnal Copulation , under the pretence of obedience to God. — Let these things , I say , be well considered , and I think no man will make any question but the poor man did deal with all possible simplicity and sincerity , to the utmost of his understanding at that time . And truly , this one thing ( as we said before ) excepted , his mistaking of evil Spirits for good , it doth not appear by any thing but that he had his understanding , and the perfect use of his Reason to the very last , as well as he had had any time of his life . Again , let it be considered , that he carryed with him where ever he went A STONE , which he called his Angelicall Stone , as brought unto him by an Angel , but by a Spirit sure enough , which he shewed unto many ; to the Emperor among others , or the Emperors Deputy , Dr. Curts , as I remember : But more of this Stone afterwards . We may therefore conclude surely enough , That Dr. d ee in all this Relation did deal with all simplicity and sincerity . I shall only add , That whereas I used the word Reality before , concerning those things that appeared , according to this Relation : I would not be mistaken , as though I intended that whatsoever the Divel did seem to do or represent ; it was Really and Substantially as it seemed and appeared , that would be a great and gross mistake . The very word Apparition doth rather import the contrary . All I understand by Reality , is , that what things appeared , they did so appear by the power and operation of Spirits , actually present and working , and were not the effects of a depraved fancy and imagination by meer natural causes . By which , strange things , I confess , may be presented and apprehended too , sometimes by the parties with all confidence , as we said before , though all be but fancy and imagination . But all circumstances well considered , make this Case here to be of another nature ; and it may be it was the policy of these Spirits to joyn two of purpose in this business , to make the truth and reality of it the more unquestionable ; hoping ( if God had given way ) they should have passed , in time for good Spirits abroad generally , and then we should have seen what they would have made of it . From lesse beginnings , I am sure , greatest confusions have proceeded and prevailed in the world , as we shall shew elsewhere . And since that in all this business , as we said but now , Dr. d ee did not deal alone , but had a constant Partner or Assistant , whom sometimes himself calleth his Seer , or Skryer , one by name Edward Kelly : it will be requisite before we proceed further , that we give some account of him also . According to Dr. Dee's own relation here , An. Dom. 1587. April 7. Trebonae : in the particulars of his Son Arthur's Consecration ( after his manner , which he calls , His offering and presenting of him to the service of God : ) Uriel ( one of his chiefest Spirits ) was the author of their Conjunction : but when and how it hapned ( being but obiter mentioned there ) we do not find any where ; and more then what I find here I have nothing to say : For certain it is by this whole story , from the beginning to the end of it , that Kelley was a great Conjurer , one that daily conversed by such art as is used by ordinary Magicians , with evil Spirits , and knew them to be so . Yet I would suppose that he was one of the best sort of Magicians , that dealt with Spirits by a kind of Command ( as is well known some do ) and not by any Compact or agreement : this may probably be gathered from sundry places . But that he was a Conjurer , appearereth first by that , where he proffered to raise some evil Spirit before the Polish Prince Palatine , Albert Lasky ( of whom more by and by ) for a proof of his Art. But Dr. Dee would not suffer him to do it in his house . Wicked spirits are cast out of him to the number of 15. P. 32. But I make no great matter of that in point of proof , because all there upon his bare report only . But see p. 63. &c. where it is laid to his charge , and he answereth for himself and his Spirits . See also where at last he yielded to bury not to burn his Magical books . But read his own confession ( where you shall find him speak like one that knew very well what did belong to the Art ) and the record made by Dr. Dee concerning a shrewd contest that hapned between Dr. Dee and him , ( it was about some Magical things ) wherein Edward Kelly carried himself so fiercely , that Dr. Dee being afraid of his life , was forced to call for help . Peruse well this place and I presume you will require no further light as to this particular concerning Kelly . As for the several Epistles ( in Latin most ) that will be found here , as also Narratives of several meetings and conferences , they carry so much light with them , being set out with so many remarkable circumstances of time , place , persons , &c. that no man of judgment that hath any knowledge of the world , will or can make any scruple of the sincerity and fidelity of either reports or Deeds and monuments ( such I account the Letters to be ) herein contained . A man might with little labour ( that had all kind of books at command ) have found somewhat concerning most ( outlandish ) persons in them mentioned . I could not intend it , and I think it would have been a needless labour . If any make any question let them make search , I dare warrant it unto them they shall find all things to agree punctually . But because Albert Lasky ( next to Edward Kelley ) is the man most interressed in this story , I will give you some account of him out of Mr. Cambden his Annals . Anno Dom. 1583. E Polonia , Russiae vicinâ hac aestate venit in Angliam ut Reginam inviseret , Albertus Alasco , Palatinus Siradiensis vir eruditus , corporis lineamentis barbâ promisissimâ , vestitu decoro , & pervenusto ; qui perbenignè ab ipsa nobilibusque magnoque honore & lautitiis , et ab Accademia Oxoniensi eruditis oblectationibus , atque variis spectaculis exceptus , post . 4. menses aere alieno oppressus , clam recessit . But of all Letters here exhibited , I am most taken , I must confess , with the Bishops Letter that was Nuncius Apostolicus : he seemes to me to speak to the case very pertinently ( take Puccius his account along in his long letter to Dr. d ee , of his conference with the said Bishop concerning the same business ) and to have carryed himself towards Dr. d ee very moderately and friendly . II. Now to Objections : The first shall be this : Although 't is very probable that Dr. d ee himself dealt simply and sincerely ; yet since he himself saw nothing ( for so himself acknowledgeth in some places ) but by Kelley's eyes , and heard nothing but with his ears . Is it not possible that Kelley being a cunning man , and well practised in these things might impose upon the credulity of Dr. Dee ( a good innocent man ) and the rather , because by this office under the Doctor he got 50 l. by the year , as appeareth . Truly this is plausible as it is proposed ; and like enough that it might go a great way with them that are soon taken , and therefore seldom see any thing in the truth or true nature of it , but in the outward appearance of it only . But read and observe it diligently and you will find it far otherwise : It is true indeed , that ordinarily , Dr. d ee saw not himself ; his business was to write what was seen ( but in his presence though ) and heard by Kelley . Yet that himself heard often immediately appeareth by many places ; I shall not need any quotations for that himself feeleth as well as Kelley . In the relation of the Holy Stone , how taken away by one that came in at a window in the shape of a man , and how restored ; both saw certainly . In the story of the Holy Books , how burned and how restored again ( part of them at least ) which Dr d ee made a great Miracle of , as appeareth by some of those places ; there also both saw certainly . And Albert Lasky , the Polonian Palatine saw as well as Kelley . Besides , it doth clearly appear throughout all the book that Kelley ( though sometimes with much adoe perswaded for a while to think better of them ) had generally no other opinion of these Apparitions but that they were meer illusions of the Divel and evil Spirits , such as himself could command by his art when he listed , and was acquainted with , insomuch that we find him for this very cause forsaking , or desirous to forsake Dr. Dee , who was much troubled about it ; and is forced in a place to Pawn his Soul unto him ( to use his own words ) that it was not so , and that they were good Spirits sent from God in great favour unto them . But for all this Kelley would not be satisfied , but would have his Declaration or Protestation of his suspition to the contrary entred into the book ; which you shall find , and it will be worth your reading . I could further alledge , that if a man considers the things delivered here upon several occasions , being of a different nature , some Moral , some Physical , some Metaphysical , and Theological of highest points ( though sometimes wild enough , and not warrantable ; yet for the most part very remote from vulgar capacities ) he will not easily believe that Kelley , who scarce understood Latine ) not to speak of some things delivered in Greek in some places ) and betook himself to the study of Logick long after he had entred himself into this course , could utter such things : no , nor any man living perchance , that had not made it his study all his life-time . But that which must needs end this quarrel ( if any man will be pertinacious ) and put all things out of doubt , is , that not Kelley only served in this place of Seer or Skryer , but others also , as his son Arthur , and in his latter dayes , when Kelley was either gone or sick , one Bartholomew , as will be found in all the Actions and Apparitions of the year 1607. which ( as I suspect ) was the last year of the Doctors life , or beyond which I think he did not live long . Secondly , It may be objected , or stuck at least , How Dr. d ee , so good , so innocent , yea , so pious a man , and so sincere a Christian as by these papers ( his delusion and the effects of it still excepted ) he doth seem to have been , God would permit such a one to be so deluded and abused , so rackt in his soul , so hurried in his body for so long a time , notwithstanding his frequent , earnest , zealous prayers and addresses unto God , by evil Spirits ( even to his dying day , for ought we know ) as he is here by his own relation set out unto us ? Truly , if a man shall consider the whole carriage of this businesse , from the beginning to the end , according to this true and faithful ( for I think I may so speak with confidence ) account of it here presented unto us , this poor man , how from time to time shamefully , grosly delayed , deluded , quarrelled without cause , still toled on with some shews and appearances , and yet still frustrated and put off : his many pangs and agonies about it , his sad condition after so many . years toil , travel , drudgery and earnest expectation , at the very last ( as appeareth by the Actions and apparitions of the year 1607. ) I can not tell whether I should make him an object of more horror or compassion ; but of both certainly in a great measure to any man that hath any sense of Humanity , and in the examples of others of humane frailty : and again , any regard of parts and worth , such as were in this man in a high degree . True it is , that he had joyes withal and comforts , imaginary , delusory , it is true ; yet such as he enjoyed and kept up his heart , and made him outwardly chearful often times , I make no question ; such as the Saints ( as they call themselves ) and Schismaticks of these and former times have ever been very prone to boast of , perswading themselves that they are the effects of Gods blessed Spirit . But even in these his joys and comforts , the fruits and fancies of his deluded soul ( as in many others of a distempered brain ) is not he an object of great compaspassion to any , both sober and charitable ? If this then were his case indeed , what shall we say ? if nothing else , I know not but it ought to satisfie a rational , sober , humble man : If we say , That it is not in man to give an account of all Gods judgments , neither is there any ground for us to murmule because we do not understand them , or that they often seem contrary to the judgment of humane reason , because it is against all Reason as well as Religion , to believe that a creature so much inferior to God , by nature as man is , should see every thing as he seeth , and think as he thinks ; and consequently judge and determine in and of all things as God judgeth and determineth . The Apostle therefore not without cause , would have all private judgments ( for of publick for the maintenance of peace and order among men , it is another case ) deferr'd to that time , when the hearts of all men shall be laid open , all hidden things and secret counsels revealed . But we have enough to say in this case without it . For if Pride and Curiosity were enough to undoe our first Parent , and in him all mankind , when otherwise innocent , and in possession of Paradise . Should we wonder if it had the same event in Dr. Dee , though otherwise , as he doth appear to us , innocent , and well qualified ? That this was his case and error , I will appeal to his own confession ( though he makes it his boast ) in more then one of his Letters or addresses , where he professeth , That for divers years he had been an earnest suter unto God in prayer for Wisdom ; that is , as he interprets himself , That he might understand the secrets of Nature that had not been revealed unto men hitherto ; to the end , as he professeth , and his own deceitful heart it may be suggested unto him , That he might glorifie God ; but certainly , that himself might become a glorious man in the world , and be admired , yea , adored every where almost , as he might be sure it would be , had he compassed his desire . And what do we think should put him upon such a desire , with hopes to obtain it , but an opinion he had of himself as an extraordinary man , both for parts , and for favour with God ? But however , had he been to the utmost of what he could think of himself , besides his Spiritual pride of thinking so of himself ( as great a sin as any in the eyes of God ) his praying for such a thing with so much importunity , was a great tempting of God , and deserving greatest judgments . Had he indeed been a suter unto God for such Wisdom as the Prophet Jeremie describeth ( 11. v. 24 , 25. ) Let not the Wise man glorie in his wisdom , &c. but let him that glorieth , &c. And for such knowledg as our Saviour commandeth , Joh. 17. 3. And this is life eternal , that they may know thee , &c. And his blessed Apostle ( 1 Cor. 〈◊〉 . 2. ) For I determined not to know any thing , &c. he had had good warrant for his prayers , and it is very likely that God would have granted him his request , so far as might have concerned his own salvation and eternal happiness . Besides , it is lawful ( nay fit ) for a man to pray for Gods blessing upon his labours , for competency of wit and capacity that he may do well in his vocation and glorifie God. But for a man to aspire to such eminency above other men , and by means that are not ordinary ( as that conceited Phylosophers Stone , and the like ) and to interest God by earnest solicitations in his ambitions extravagant desires ; that God , who hath said of himself , That he resisteth the proud , but giveth grace unto the humble , must needs be so great and so high a provocation ( if well considered ) as that I begin to doubt whether it be charity to pity him that suffered so justly and deservedly . I do not know but it is as lawfull for any man obscurely born to pray for a Kingdom , for a Common Souldier that he may have strength to encounter thousands , or for an ordinarie Maid , that she may become the fairest of women . In all these it is possible to glorifie God , we grant , were it fit for us to prescribe unto God , neglecting those that he hath appointed , by what means he should be glorified ; and could we secure our selves that in pretending to Gods glory we do not seek our own . I wish that our great undertakers and reformers ( such is their wisdom they think ) of Arts and Sciences would seriously think of this ; they especially who take upon themselves to make all men wise and of one mind , and to reconcile all doubts and difficulties in Religion , and otherwise ; in a word , to make Truth to be imbraced by all men . Should these men tell us that if they had had the creating of the world , and the ordering of all things ( and there be , I think , in the world that have said little less ) from the beginning , they would have made an other guess of things then God had done : We would have considerd of it perchance what might be the ground in any mortal man of such wonderful confidence . But such being the condition of the world , as it is , and such of men , naturally ; or to speak as a Christian , since the fall of Adam , and the consequencies of it , the curse of God , &c. to make all men wise , of one mind , good , religious , without an infinite omnipotent power , such as of nothing was able to create a world : can any man ( sober and wise ) hear it ; hear it with patience , that thinks it impossible , yea strange , that Castles should be built in the air , or the heavens battered with great guns ? And yet such books are read , yea and much set by , by some men . My judgment is , That they are to be pityed ( if distemper be the cause , as I believe it is in some ) that boast of such things ; but if wise and politick , to get credit and money ( as some I believe ) it is a great argument of their confidence , that there be many in the word that are not very wise . But to return to Dr. d ee : It might be further added and proved by examples , that some men of transcendent holiness and mortification ( in the sight of men ) so sequestred from the world ( some of them ) and the vanities of it , that for many years they had conversed with God alone in a manner ; yet through pride and conceit of their own parts and favour with God , fell into delusions and temptations , if not altogether the same , yet not less strange and dreadful . Such examples Ecclesiastical Story will afford , and other books of that nature , but I have them not at this time , and I conceive I have said enough to this 〈◊〉 . But of his Praying too , somewhat would be observed . His Spirits tell him somewhere , that he had the Gift of Praying . Truly I believe he had , as it is ordinarily called : that it is , that he could express himself very fluently and earnestly in Prayer , and that he did it often to his own great contentment . Let no man wonder at this ; I have shewed elsewhere that some that have been very wicked , yea , some that dyed for blasphemy , and with blasphemy in their mouth to the last gasp , have had it in a great measure , and done much mischief by it . It is no disparagement to Prayer , no more then it is to the best things of the world ( and what better and more heavenly then prayer well used ? ) if they be abused . And it is commonly observed , that the corruption of best things is most dangerous . What bred those pernicious hereticks that so long troubled the world , and could not be 〈◊〉 but by absolute destruction , but long affected prayers ( therefore called Euchites or Messaliani , that is to say , the Prayers ) and Enthusiasms ? And as to that point of inward joy and comptacency , which some Schismaticks and wicked men find in themselves at their prayers , which ignorant deluded people think to be an argument of the Spirit : It is certain , and is a mystery of nature that hath ( may I speak it without bragging ) been brought to light ( of late years at least ) by my self and fully discovered , That not only the inward heat of mental conception ( where there is any vigor ) but also the musick of outward words , is able to occasion it . Indeed it is a point that doth deserve to be well considered of in these times especially . For when young boyes and illiterate men ( and the number is likely to increase now that Catechizing is so much neglected ) are turned loose to exercise themselves in this gift ( as they call it ) and when by long practice they have attained to some readiness and volubility , which doth occasion some inward lightsomeness and excitations , or perchance somewhat that may have some resemblance to spiritual sorrow and compunction , they presently think themselves inspired , and so they become Saints before they know what it is to be Christians . And if they can Pray by inspiration , why not Preach also ? So comes in Anabaptism by degrees , which will be the ruine of all Religion and civil Government where ever it prevails . And I believe that this fond foolish conceit of Inspiration , as it hath been the occasion of much other mischief , so of that horrid sacriledge , shall I call it , or profanation ( I hope I may do either without offence , for it is not done by any publick Authority that I know of ) the casting and banishing of THE LORDS PRAYER out of many private houses and Churches ; then which , I think , Christ never received a greater affront from any that called themselves Christians . I am not so uncharitable as to believe that it is done in direct opposition to Christ by any real Christians , but in a furious zeale by many , I believe , against set prayers . But this is not a place to dispute it : Certainly , as the Lords Prayer is a Prayer of most incredible comfort to them that use it devoutly and upon good grounds ( a good foundation of Religion and sound Faith , I mean ) so I believe that set Prayers in general are of more concernment to the setling of Peace in the Commonwealth then many men are aware of . But let this 〈◊〉 for my opinion ; there be worse I am sure that pass currently . Again , A man may wonder ( I cannot tell whether an objection may be made of it ) that Dr. Dee , though he were at the first deluded ( to which his own pride and presumption did expose him ) as many have been ; yet afterwards in process of time when he found himself so deluded and shuffled with ; when Edward Kelley did use such pregnant arguments to him ( as he did more then once ) to perswade him that they were evil Spirits that appeared unto them ; nay , when he had found by certain experience , that his Spirits had told him many lies , foretold many things concerning Princes and Kingdoms , very particularly limited with circumstances of time , which when the time was expired did 〈◊〉 at all come to pass ; yet for all this he durst pawn his Soul for them that they were good Spirits , and continued in his confidence ( so farre as our Relation goes ) to the last . I answer , Such is the power of this kind of Spiritual delusion , it doth so possess them whom it hath once taken hold of , that they seldom , any of them , recover themselves . In the dayes of Martin Luther ( 2 great and zealous reformer of Religion , but one that would have detested them as the worst of Infidels that had used the Lords Prayer , as some have done in our dayes , as appears by what he saith of it in more then one place ) there lived one Michael Stifelius , who applying to himself some place of the Apocalypse , took upon him to Prophecy . He had foretold that in the year of the Lord 1533. before the 29 of September the end of the world , and Christs coming to Judgment would be . He did shew so much confidence , that some write , Luther himself was somewhat startled at the first . But that day past , he came a second time to Luther with new Calculations , and had digested the whole business into 22. Articles , the effect of which was to demonstrate that the end of the world would be in October following . But now Luther thought he had had tryal enough , and gave so little credit to him , that he ( though he loved the man ) silenced him for a time ; which our Apocalyptical Prophet took very ill at his hands , and wondred much at his incredulity . Well , that moneth and some after that over , our Prophet ( who had made no little stir in the Country by his Prophecying ) was cast into prison for his obstinacy . After a while Luther visited him , thinking by that time to find him of another mind . But so far was he from acknowledging his error , that he down right railed at Luther for giving him good counsel . And some write that to his dying day ( having lived to the age of 80. years ) he never recanted . And was not this the case of learned Postellus , who fallen into some grievous wild fancies in his latter dayes , though sound enough still in other things , could never be reclaimed though means were used from time to time the best and gentlest ( in respect to his worth and person ) that could be thought of ? But what talk we of particular men ? Consider the Anabaptists in general . Above an hundred years ago they troubled Germany very much : it cost many thousands their lives . They roved up and down . No sooner destroyed in one place but they sprung ( whilest that season lasted ) in another . Their pretences every where were the same ; Revelations and the Spirit : the wickedness of Princes and Magistrates , and Christ Jesus to be set up in his Throne . Well , at last they were destroyed in most places . Stories of them have been written in all Languages , read every where , and their lamentable end . Can all this hinder but that upon every opportunity of a confused and confounded Government , they start up again in the same shape and form as before ; the same pretences , the same Scriptures , for all the world , miserably detorted and abused , to raise tumults and seditions in all places . Such is the wretchedness of man that is once out of the right way of Reason and Sobriety . But withall we must say in this particular case of Dr. Dee's , though his obstinacy was great and marvellous , yet it must be acknowledged , that great was the diligence and subtility of his Spirits to keep their hold : and some things sometimes happened ( as his danger and preservation about Gravesend , when he first , here related , went out of the Realm ) very strangely , and such was the unhappiness of his misapplyed zeal , that he made a Providence of whatsoever hapned unto him as he desired . So much for Dr. Dee himself . But of his Spirits a greater question perchance may be moved : If evil , wicked , lying Spirits ( as we have reason to believe , and no man I think will question ) how came they to be such perswaders to Piety and godliness , yea , such preachers of Christ , his Incarnation , his Passion , and other Mysteries of the Christian Faith , not only by them here acknowledged , but in some places very Scholastically set out and declared ? It seemeth somewhat contrary to reason and as contrary to the words of our Saviour , Every Kingdom divided against it self , &c. But first , to the matter of fact : The Divels we know even in the Gospel did acknowledg , nay , in some manner proclaim Christ to be the Son of God : which is the main Article he did contest with Christ by Scripture Authority ; and by S. Pauls testimony , can transform himself , when he list into an Angel of light . And in some relations well attested , of Possessions and publick Exorcisms that have been used ; we find the Divel often speaking by the mouth of women , rather like a Monk out of the Pulpit , perswading to temperance , rebuking vices , expounding of mysteries , and the like , then as one that were an enemy to truth and godliness . Insomuch that some have been ready to make a great mystery and triumph of it , thereby to convict Hereticks and Atheists , in time , more effectually , then they have been by any other means that have been used hitherto : and ascribing the whole business not to the Divel himself , but the great power and Providence of God , as forcing him against his will to be an instrument of his Truth . For my part , I see cause enough to believe that such things , there contained at large , might come from the Divel ; that is , might truly and really be spoken by persons possessed and inspired by the Divel . But that they are imployed by God to that end , I shall not easily grant . I rather suspect that whatsoever comes from them in that kind , though it be good in it self , yet they may have a mischievous end in it ; and that I believe will soon appear if they can once gaine so much credit among men as to be believed to be sent by God to bear testimony to the truth . A man may see somewhat already by those very Relations , and that account that is given us there . And therefore I do not wonder if even among the more sober Papists this project ( as the relater and publisher complaineth ) hath found opposition . The Divel is very cunning ; a notable Polititian . S. Paul knew him so , and therefore he uses many words to set out his frauds . He can lay the foundation of a plot , if need be , a hundred years before the effects shall appear . But then he hath his end . It is not good trusting of him , or dealing with him upon any pretence . Can any man speak better then he doth by the mouth of Anabaptists and Schismaticks ? And this he will do for many years together if need be , that they that at first stood off may be won by time . But let them be once absolute masters , and then he will appear in his own shape . There is one thing which I wonder much more at in those Relations I have mentioned , and that is , that the Divel himself should turn such a fierce accuser of them that have served him so long , Witches and Magicians . I know he doth here so too in some kind , in more then one place . He doth much inveigh against Divels and all that have to do with them , Megicians , &c. But that is in general only , or in Kelley's particular case , upon whom he had another hold , which he made more reckoning of , to wit , as he appeared to them as an Angel of light . Any thing to maintain his interest there , and their good opinion of him ; for he had great hopes from that plot . But that he should pursue so ridgedly particular men and women whom he had used so long , to death , and do the part of an informer against them , may seem more like unto a Kingdom divided against it self , but it is not our case here ; neither am I very well satisfied , that whatsoever the Divel saith or layes to the charge of them by whose mouth he speaketh , ought to be received for good testimony . Here it may be Wierius had some reason ; for I doubt some have been too credulous . But this by the way shall suffice . That the Divel should lie often , or be mistaken himself , in his Prophecies , as by many particulars of this Relation will appear , I will not look upon that , as if any objection could be made of it . But it may be wondred , perchance , Dr. Dee being often in so great want of monies , that he did not know which way to turn , what shift to make ; at which time he did alwayes with much humility address himself to his Spirits , making his wants known unto them ; and the Divel on the other side , both by his own boasting , and by the testimonie of those who could not lie , having the goods of this world ( though still under God ) much at his disposing , and alwayes , as he seemed , very desirous to give Dr. Dee all possible satisfaction : that in this case , once or twice perchance excepted , when the Dr. was well furnished ( for which the Spirits had his thanks ) at all other times he was still , to his very great grief and perplexity , left to himself to shift as he could , and some pretence , why not otherwise supplyed , cunningly devised by them that were so able , and to whom he was so dear . But I must remember my self : I said so able ; but in some places his Spirits tell him plainly , It was not in their power , because no part of their Commission , or because it did not belong unto them ( such as dealt with him ) to meddle with the Treasures of the earth : and sometimes that they were things beneath their cognizance or intermedling . Of the different nature of Spirits , we shall say somewhat by and by , that may have some relation to this also , perchance . But granting that the Divel generally hath power enough both to find mony and to gratifie with it where he seeth cause . Yet in this case of Witches and Magicians , direct or indirect , it is certain and observed by many as an argument of Gods great Providence over men , that generally he hath not : It is in very deed a great Argument of a superiour over-ruling power and Providence . For if men of all professions will hazard ( their Souls ) so far as we see daily to get money and estates by indirect unconscionable wayes , though they are not alwayes sure , and that it be long oftentimes before it comes , and oftentimes prove their ruine , even in this world , through many casualties ; as alterations of times , and the like : what would it be if it were in the power of the D. to help every one that came unto him , yielding but to such and such conditions , according as they could agree ? Hitherto I have considered what I thought might be objected by others . I have one objection more , which to me was more considerable ( as an objection , I mean , not so readily answered ) then all the rest : Devils , we think generally , both by their nature as Spirits , and by the advantage of long experience ( a very great advantage indeed in point of knowledg ) cannot but have perfect knowledg of all natural things , and all secrets of Nature , which do not require an infinite understanding ; which by that measure of knowledge that even men have attained unto in a little time , is not likely to be so necessary in most things . But lest any man should quarrel at the word Perfect , because all perfection belongs unto God properly , it shall suffice to say , That the knowledge Divels have of things Natural and Humane is incomparably greater then man is capable of . If so , how comes it to pass that in many places of this Relation we find him acting his part rather as a Sophister ( that I say not a Juggler ) then a perfect Philosopher ; as a Quack , or an Empirick sometimes , then a True , genuine Naturalist . And for language ( not to speak of his Divinity , which he might disguise of purpose to his own ends ) rather as one that had learned Latin by reading of barbarous books , of the middle age , for the most part , then of one that had been of Augustus his time , and long before that . But that which is strangest of all is , that as in one place the Spirits were discovered by Ed. Kelley to steal out of Agrippa or Trithemius ( so he thought at least ) so in divers other places , by the phrase , and by the doctrine and opinions a man may trace noted Chymical and Cabalistical Authors of later times ; yea , ( if I be not much mistaken ) and Paracelsus himself , that prodigious creature , for whom and against whom so much hath been written since he lived ; these things may seem strange , but I think they may be answered . For first , we say , The Divel is not ambitious to shew himself and his abilities before men , but his way is ( so observed by many ) to fit himself ( for matter and words ) to the genius and capacity of those that he dealeth with . Dr. d ee , of himself , long before any Apparition , was a Cabalistical man , up to the ears , as I may say ; as may appear to any man by his Monas Hieroglyphica , a book much valued by himself , and by him Dedicated at the first to Maximilian the Emperor , and since presented ( as here related by himself ) to Rodoiphe as a choice piece . It may be thought so by those who esteem such books as Dr. Floid , Dr. Alabaster , and of late Gafarell , and the like . For my part I have read him ; it is soon don , it is but a little book : but I must profess that I can extract no sense nor reason ( sound and solid ) out of it : neither yet doth it seem to me very dark or mystical . Sure we are that those Spirits did act their parts so well with Dr. d ee , that for the most part ( in most Actions ) they came off with good credit ; and we find the Dr. every where almost extolling his Spiritual teachers and instructers , and praysing God for them . Little reason therefore have we to except against any thing ( in this kind ) that gave him content , which was their aim and business . Secondly , I say , If any thing relish here of Trithemius or Paracelsus , or any such , well may we conclude from thence , that the Divel is like himself . This is the truest inference . It is he that inspired Trithemius and Paracelsus , &c. that speaketh here ; and wonder ye if he speaks like them ? I do not expect that all men will be of my opinion ; yet I speak no Paradoxes : I have both reason and authority good and plausible , I think , for what I say ; but to argue the case at large would be tedious Of Trithemius somewhat more afterwards will be said . But we must go far beyond that time . A thousand years and above , before either of them was born , was the BOOK OF ENOCH well known in the world ; and then also was Lingua Adami ( upon which two most of the Cabala stands ) much talked of , as appears by Greg. Nissen his learned books against Eunomius the Heretick . To speak more particularly ( because so much of it in this Relation ) the BOOK OF ENOCH was written before Christ ; and it is thought by some very learned ( though denyed by others ) that it is the very book that S. Jude intended . A great fragment of it in Greek ( it was written in Hebrew first ) is to be seen in Scaliger ( that incomparable man , the wonder of his Age , if not rather of all Ages ) his learned Notes upon Eusebius . It was so famous a book antiently that even Heathens took notice of it , and grounded upon it objections against Christians . It may appear by Origen against Celsus , in his book 5. p. 275. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But S. Jerome and S. Augustin speak of it more peremptorily as a fabulous book , and not allowed by the Church . How much of it is extant , besides what we have in Scaliger , I know not ; nor what part it is so often mentioned in this Relation . By what I have seen it doth appear to me a very superstitious , foolish , fabulous writing ; or to conclude all in one word , Cabalistical , such as the Divel might own very well , and in all probability was the author of . As for that conceit of the tongue which was spoken by Adam in Paradise , we have already said that it is no late invention ; and I make no question but it proceeded from the same Author . Yea , those very Characters commended unto Dr. Dee by his Spirits for holy , and mystical , and the original Characters ( as I take it ) of the holy tongue , they are no other , for the most part but such as were set out and published long agoe by one Theseus Ambrosus out of Magical books , as himself professeth : you shall have a view of them in some of the Tables at the end of the Preface . Some letters are the same , others have much resemblace in the substance ; and in transcribing it is likely they might suffer some alteration . But it may be too the Spirits did not intend they should be taken for the same , because exploded by learned men , and therefore altered the forms and figures of most of them of purpose that they might seem new , and take the better . So that in 〈◊〉 this the Divel is but still constant unto himself , and this constancy stands him in good stead , to add the more weight and to gain credit to his Impostures . Not to be wondred therefore if the same things be found elsewhere , where the D. hath an hand . With Cabalistical writings we may joyn Chymical , here also mentioned in many places . I have nothing to say to Chymistrie as it is meerly natural , and keeps it self within the compass of sobriety . It may wel go for a part of Physick , for ought I know , though many great Physicians , because of the abuse and danger of it , as I conceive , have done their best ( formerly ) to cry it down . I my self have seen strange things done by it : and it cannot be denyed but the wonders of God and Nature are as eminently visible in the experiments of that Art as any other natural thing . However , it is not improbable that divers secrets of it came to the knowledg of man by the Revelation of Spirits . And the practice and profession of it in most ( them especially that profess nothing else ) is accompanied with so much Superstition and Imposture , as it . would make a sober man , that tendreth the preservation of himself in his right wits , to be afraid of it . Of the Transmutation of Metals , what may be done by Art I will not take upon me to determine : I am apt enough to believe that some strange things ( in that kind ) may be done , if a man will go to the cost of it , and undergoe the trouble upon so much uncertainty of the event . But that which we call ordinarily , and most understand by it , The Phylosophers Stone , is certainly a meer cheat , the first author and inventor whereof was no other then the Divel . Legi etiam Spiritum supernorum revelatione traditam antiquitus artem faciendi Auri , & me aetate idem usu evenisse , &c. saith one ( Jo. Franc. Picus Mirandula ) of the learnedst Author that I have seen of that subject , in defence of it , I meant . If he mean Supernos Spiritus , such as appear in form of Angels of Light , such as deluded Dr. Dee , and daily doth those that hunt after Revelations , and Prophecies , and unlawful Curiosities , I grant it . But that any good Angels did ever meddle in a practice commonly attended with so much imposture , impiety , cousenage as this commonly is , I shall not easily grant . Though I must add , I make great difference ( if we will speak properly ) between Arts faciendi auri ( a thing I do not deny to be feasible by natural means ) and that we call the Phylosophers Stone , as before already intimated . And for that objection of his , why evil Spirits should not be the Authors or revealers of it unto any ( though otherwise for some other reasons he thinks it probable ) because it is not likely that God would suffer 〈◊〉 to give such power unto men like themselves , whom only among men they favour and respect , that is , wicked ungodly men . First , I answer , That is a very weak objection , since we know by constant experience of present and future Ages , that they are not of the best of men commonly that are the greatest and richest . But Secondly , There is no great cause to fear that any thing hitherto revealed ( or hereafter to be revealed , I believe ) of this secret , should enable men ( good or bad ) to do much hurt in the world . The greatest hurt is to themselves who are deluded ( yea , and beggerd many first or last ) and to some few not very wise whom they cousen as themselves have been cousened . And for this that they can do no more , we are beholding not to the Divel who certainly would not be vvanting to himself or to any opportunity to do mischief by himself or his Agents , but to God vvho doth not give him the povver : So much to 〈◊〉 , out of my respect to his name , and for the better satisfaction to the Reader . I ovve the sight and use of the book to my Learned friend Dr. Windett before mentioned — . I am much confirmed in that opinion ( of the Divel being the Author ) by vvhat I find of it in the book vvhich hath given me this occasion to speak of it . Were there nothing else but the gross and impudent forgeries that have been used to commend it unto men , some entituling the Invention to Adam himself , others to Solomon , and the like ; and the many books that have been counterfeited to the same end ; and again the most ridiculous and profane applying & expounding of Scriptures , a thing usually done by most that are abettors of it , those things vvere enough to make a man to abhor it . Sure enough it is , that not only Dr. d ee , but others also vvho had part of that precious Powder brought unto them by Spirits , and expected great matters of it , vvere all cheated and gull'd ( and I believe it cost some of them a good deal of money ; Prince Rosemberg particularly ) by those Spiritual Chymists . Let them consider of it that have been dealing in such things as they shall see cause . So still we see , that in all these things , as we said before , the Divel is not beholding to others , ( as might be suspected ) but others have been beholding to him : As for his Divinity , in highest points , if he spake the truth , it was for his own ends , as we said before : He can do it , who makes any question ? In controverted points , we may observe , that he doth serve the scene and present occasion ; and I make no question , but had Dr. d ee gone to Constantinople , and been entertained there with respect , his Spirits there would have shewed themselves as good Mahometans , as elsewhere good Roman Catholicks , or Protestants . We have somewhere a very pretty Tale , ( I would say a curious Observation , if I thought it true ) concerning the nature of the Serpent or Addar , handsomly expressed , how she traineth her yong ones to set them out abroad into the world , that they may shift for themselves . Twenty days , as I remember , are spent in that work : Now whether it be so really , I cannot say certainly , but I suspect it . It is not in Aristotle , and I looked in Aldrovandus , and I could not finde it : But whether it be so or no , let no body wonder ; for this was the maner of Preaching formerly ( and may be yet perchance in some places ) among Monks and Fryars in great request . They would make a story of Man , or Beasts , as they thought fit themselves , and their Fancies best served ; pretty and witty , as much as they could ; whether it had any ground of truth , or no , no man required : The moralization was good . If the Divel have done so here , it was not through ignorance ( for he is too good a Naturalist ; and I believe there is somewhat even in Nature , though we know it not , why both in sacred and prophane History , Spirits and Serpents are so often joyned ) of which is true and real ; but as hath been said , it served his turn , and that is enough . And although , having considered it as an Objection , how the Divel cometh to speak so much truth , as will be found in this Book ; no man , I think , will expect I should give an account of any false Doctrine or Divinity , that it may contain : Yet one point I think fit to take notice of , and protest against it ; as false , erronious , and of dangerous consequence , and that is , where it is said , That a man ( in some cases ) may kill another man ( Prince or other ) without apparent cause , or lawful Authority , and therefore punishable by the Laws of Man ; who nevertheless , may expect a great reward at the hands of God for his act : How this may agree with the Principles of New Lights , and Anabaptistical Divinity , I know not ; it is very contrary to the Principles of that Orthodox Divinity , lately professed and established by Law in England . I have now said in this main Objection , ( as I apprehended it ) what I think was most proper and pertinent , and I hope may satisfie . But I have somewhat else to say , which in this case of Divels and Spirits in general , I think it very considerable , and may satisfie perchance , in some cases , where nothing else can . We talk of Spirits , and read of Spirits often , but I think it is very little that we know ( the best ofus all ) of them , of their nature or differences : And how then can it be expected that we should resolve all doubts ? And though I think it is not much that any man ever knew and rightly apprehended , or can , as he is a man in this business ; yet my opinion is , ( though I know it is much gainsaid and opposed ) that ancient Platonick Phylosophers of the latter times , understood much more then most Christians ; I do not write this , as though I thought , or would have any thought by others to be the worse Christians for being ignorant in these things ; but rather , in my opinion , any man the better Christian , by much , who doth not regard it or desire it : For my part , although I must acknowledge that some scruples of my minde , did induce me to lock into many 〈◊〉 , until I was satisfied , which otherwise I had never done ; yet I profess to believe , that it is so little that can be known by man in this subject , and subject to so much illusion , as that I think no study is more vain and foolish ; and that I would not go three steps out of my doors ( more then what I did to satisfie my minde in some matters of Faith , if any such scruple did arise ) to know as much as the profoundest Platonick or Phylosopher yea , or Magician of them all ever knew . Certainly he is but a weak Christian , when so many high Mysteries are proposed unto us in Christ by his Gospel , and of so much consequence , that cannot bestow his time better : They that have any hopes , through Faith in Christ , and a godly life , to be admitted one day into the presenceof God , and to see face to face , as God hath promised ; will they hazard so glorious a hope , by prying through unseasonable , unprofitable curiosity , into the nature of these vassal Spirits , which God hath forbidden : But because it doth concern Religion in general , that we believe Spirits ; ànd when Objections are made that cannot be answered , many are scandalized , and Atheists ready to take the advantage of it ; I say , that it should be no wonder to any , sober and rational , if we cannot resolve all doubts , since it is so little that we know , or can know , beyond the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter : Most Christians are bred in and to this opinion , that all Spirits , ( so commonly called ) are either Angels of Heaven , or Divels of Hell : I know no Scripture for it , or determination of any general Councel , that I remember , at this time at least , and so long I do not think my self bound against apparent reason : For the conceit of all evil Spirits or Divels being in Hell , I think learned Mr. Meade hath taken that to task in some of his Works , and sufficiently confuted it : The very word Spirit , is a term of great Ambiguity ; We understand by it , commonly , substances , that are altogetherimmaterial . Many of the ancient Fathers , it is well known , did not allow of any such at all , besides God : But we think that to have no visible Body , and to be purely immaterial , is all one : God knows how many degrees there may be between these , but we cannot know it , neither doth it concern our salvation for which we have reason to praise God : But if it were so , that all Spirits are either Divels or Angels , what shall we make of these that are found in mines , of which learned Agricola hath written ; of those that have been time out of minde called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( from whence probably , as we have said elsewhere , Gobelin in English is derived ) who live in private Houses , about old Walls , and stalks of Wood , harmless otherwise , but very thievish , so frequent and so known in some Countreys , that a man may as well doubt whether there be any Horses in England , because there are none in some parts of the World ; not found in all America , I think , till some were carried thither : Neither can I believe , that those Spirits that please themselves in nothing else but harmless sports and wantonnesse , such as have been known in all Ages ; such as did use to shave the hairs of Plinius Secundus his Servants in the Night , as himself relates ( a very creditable man , I am sure ) in his Epistles , and the like ; that such Spirits , I say , have any relation either to Heaven or to Hell : We might insist in more particulars , but we do not desire to dwell upon it at this time ; and there is yet somewhat else to be said : And what I have said of some Platonicks , I did not intend thereby to justifie all their absurd or superstitious Opinions in this Argument of Spirits : As they have searched furrher into it then others ( besides damnable experience , having confounded Magick with Phylosophy , yea almost turned all Phylosophy into Magick ) so it was consequent , they would fall into more Errors and Absurdities ; yet withal , they have found somewhat that doth better agree with daily experience , then what is commonly known or believed . Sinesius was a Bishop , but as he doth appear to us in his Writings , a better Platonick then a Christian : In a place ( in his Treatise De insomniis ) he sheweth how evil Spirits come to inhabit men and to possesse their Brains : His terms are very course , and apparantly ridiculous ; but there may be some truth in the Opinion : For if there were not a very near and intimate conjunction , it were to be wondered how the Divel comes to know the very thoughts of Witches and Magicians , as is found by experience , averred by more then one : And in this very Book , if I be not mistaken , somewhat may be observed to that purpose : It is possible there may be more kindes of possession then one , and that some men , that never were suspected , have had a spirit ( besides their own ) resident in them , all , or most part of their lives . I have done , with what I could think of , upon which objection can be made : The next thing is to make the way clearer to the Reader , by some consideration of the method of the Books , and explanation of some terms and phrases there ufed , at which perchance some may stick at the first : At the very beginning a man may be to seek , it the Title of it , Liber sexti mysteriorum , & sancti parallelus , novalisque . 1583. both as it relates to that which follows , and as it reflects upon somewhat before , by which it may be inferred that the book begins here abruptly and imperfectly : of this I am now ready to give an account to the Reader , and it is very fit it should be done . First concerning Titles , such as will be found here many more besides this , the whole book , or relation being subdivided into many parts ; in general I say , that according to the Doctors genius ( we have said before he was very Cabalistical , that is , full of whimsies and crotchets , under the notion of Mysteries , a thing that some very able , otherwise , have been subject unto ) and the high opinion he had of these actions and apparitions ; they are mostly very concealed , and ( to speak the truth ) phantastick , which must make them the Obscurer : I could give the Reader a view of them all here put together , but it would be superfluous : There be some fourteen or fifteen Divisions in all now remaining , and so many Titles : There is a Table at the beginning , that doth refer to the beginning of every division , where the Title also will be found : But at the end of the viii . Division , I finde these words , Sequitur liber 24. qui hac die etiam inceptus est , à meridie : horam circiter tertiam , per ipsum Lavanael : But I finde nothing following , ( but some vacant sheets , till we come to the ix . Division , Mysteriorum pragensium , &c. And the last Division hath onely some Fables , and before them , some five or six pages of unknown mystical words , which we know not what to make of ; but of that more afterwards : The main business to be resolved here ( as I take it ) is what it is that we have , and what we have not , so far as can be gathered by what remaineth ; we shall see what we can say to it . In the year of the Lord , One thousand five hundred eighty four , September the third , ( being a Monday ) Dr. Dee first appeared ( being presented by Honorable persons , and expected ) before the Emperor Rodolph . Among other things he then told him , That for these two years and a half Gods holy Angels had used to inform him : Our Book , or first Action here , beginneth 28 May , 1583. According to this reckoning , it must be , that above a year and three Moneths before , began the first Apparition : The account then of fifteen Moneths from the first Apparition , we want : How much ( in bulk ) that might come to , I cannot tell ; neither will I warrant all perfect from this 28 of May , 1583 to the fourth of April 1587. though for the most part the coherence is right enough to that time : But from thence to the twentieth of March , 1607. is a vast chasma or hiatus , of no less then twenty years : How this hath happened , I cannot tell certainly ; what I guess , is this , some years after Dr. Dees death ( ) Sir Robert Cotton bought his Library ( what then remained of it ) with his Magical Table , ( of which afterwards ) and the Original Manuscript , written With his own hand , whereof this is a Copy : The Book had been buried in the Earth , how long , years or moneths , I know not ; but so long , though it was carefully kept since , yet it retained so much of the Earth , that it began to moulder and perish some years ago , which when Sir Thomas C. ( before mentioned ) observed , he was at the charges to have it written out , before it should be too late : Now full fifty years , or not many wanting , being passed since this Original came to Sir Robert , it is very likely , that had any more in all that time been heard of , Sir Robert , or Sir Thomas , his Son and Heir , would have heard of it , and got it as soon as any body else : And because no more hath been heard of all this while , it is more then probable that no more is extant , not in England , nor I think any where else : Happily the rest might perish , some part , ( if not all ) even whilest the Doctor lived ; and we shall finde in this Relation , That a good part of his holy Books were burned , but ( which is more strange ) a great part of them , by the help of Spirits , recovered and restored : Or it may be , that since his death , the rest ( the place where they lay being unknown ) might rot in the earth ; now if , as probably no more be extant , we may account this that we have here , in that respect perfect , because here is all that can be had . But if any , ( as it is the nature of many , if not most , rather to desire that which cannot be had , then to content themselves with that which may ) shall much lament the loss of the rest , and be less pleased with this , because so much ( though indeed we know not certainly whether much or little ) is wanting ; I would desire them to consider with themselves , in case there had been twice or thrice as much more as all this comes too , what should have been done with it ? For my part , for so much as is here set out ( all we had ) I thought it would do best , though somewhat long , yet as a thing very extraordinary , and of great consequence to many good purposes and uses ; I thought , I say , it would do best to have it all Printed ; Yet we had some consideration about it , and it may be some others would have thought that less might have served the turn : But I hope more will be of my minde , and there be but few actions but afford somewhat that is extraordinary , and for some respect or other observable and useful ; Howsoever , I am confident , if all had been extant , ( supposing that the rest would have made much more ) that none or very few would have thought fit to have 〈◊〉 all ; and if it had once come to a contraction or abridgement it may be much less then this must have served : It is free for all men to think as they please ; for my part all things considered , I finde no great want of the rest ; and if I were put to it , I cannot tell whether I can say , that I wish more were extant : yet it 〈◊〉 great content , ( and I hope there is no Blasphemy or Superstition in it , if I 〈◊〉 it to providence ) that after that long intermission , or hiatus , we have yet the 〈◊〉 Actions of all , whereby it might appear , after many goodly shews and promises , so much hope and expectation ; so many Prayers , so many Thank 〈◊〉 and Humiliations , what the end is of dealing with Divels , and using means that are not lawful , to compass ambirious unwarrantable desires . Besides , be 〈◊〉 more or less that is wanting , yet I am confident we have the chiefest parts here preserved ; as part cularly , an exact account of his addresses and dealings with the Emperor , and other great men and Princes , in the vii . and some following Divisions ; and that sad story of their promiscuous Copulation , under the perswasion of obedience to God , very particularly related in the twelfth Division ; wherein as the cunning and malice of 〈◊〉 Spirits , to lead away from God , when they most pretend to God and godliness ; so the danger of affected singularity and 〈◊〉 , ( the first ground of all this mischief ) of Spiritual pride and self conceir , is eminently set out to every mans observation , that is not already far engaged ( as in these times too to many ) in such Principles . But yet nevertheless I must acknowledge , that there is one part of the story wanting , which I believe by most will be much desired : For whereas at the very beginning , mention is made of a Stone , and that Stone not onely there ment oned , but afterwards in every action almost , and apparition , throughout the whole Book to the very end , still occurring and commemorated as a principal thing ; what it was , and how he came by it yea and what became of it , would be known , if by any means it might : All that we are able to say of it , is this , It was a stone in which , and out of which , by persons that were qualified for it , and admitted to the sight of it ; all Shapes and Figures mentioned in every Action were seen , and voices heard : The form of it 〈◊〉 round , as appeareth by some course representations of it in the Margins , as pag. 395. 399. b. 413 b. and it seems to have been of a pretty bigness : It seems it was most like unto Cry al , 〈◊〉 is called sometimes , as pag. 80. Inspecto Chrystallo , and page 177. b. nihil visibile apparuit in Chrystallo Sacrato , praeter ipsius crystalli visibili formam . 〈◊〉 very body knows by common experience , that smooth things are fittest for representations , as Glasses and the like ; but ordinarily such things onely are represented , as stand opposite and are visible in their substance . But it is a secret of Magick ( which happily may be grounded , in part at least , upon some natural reason , not known unto us ) to represent Objects ( externally not visible ) in smooth things : And Roger Bacon ( alias Bacun ) in a Manuscriptinscribed , De dictis & factis falsorum Mathematicorum & Daemonum , communicated unto me by my I earned and much esteemed Friend , Dr. Windett , Professor of Physick in London hath an Observation to that purpose , in these words , Hiis Mathematicis in malitia suâ completis apparent Daemones sensibilitur in formâ humanâ & aliis formis variis , & dicunt & faciunt multa eis mirabilia secundum quod Deus permittit . Aliquando apparent imaginarie ut in ung ue pueri virginis carminati ; & in pelvibus & ensibus , & in spathula arietis secundum modum eorum consecratis , & in caeteris rebus politic : & Daemones ostendunt eis omnia quae petunt , secundum quod Deus permittit . Vnde pueri sic inspicientes res politas vident imaginariè res furtivè acceptas & ad quem locum deportatae sunt , & quae personae asportaverunt ; & sic de aliis , multis , daemones apparentes omnia haec illis ostendunt . Joach . Camerarius ( that worthy man before spoken of ) in his Proemium to Plutarch , De Oraeulis , &c. hath a strange Story upon the credit of a friend of his whom he much respected ( as himself professeth ) for his Piety and Wisdom . A Gentleman of Norimberg had a Crystal ( how he came by it is there to be read ) which had this vertue : Si qua de re certior fieri vellet , &c. if he desired to know any thing past or future , that concerned him , yea , or any other ( in most things ) let a young Boy ( Castum , one that was not yet of Age , &c. ) look into it , be should first see a man in it , so and so apparelled and afterwards what he desired . No other but a Boy , so qualified , could see any thing in it . This Crystal became very famous in those parts ; yea some learned men came to it to be satisfied in doubtful points , and had their questions resolved : Yet at last , ( as well it deserved ) it was broken in pieces by Camerarius his Friend . Many such 〈◊〉 are to be found of Magical Stones and Crystals : And though Fernelius , De abditis rerum causis ; and after him ( as I remember ) one , in worth and esteem of all men , not inferior to Fernelius , Dr. Harvey , lately deceased , turns the relation of a strange stone brought to one of the late Kings of France , into an Allegory , or Physical explication of the power and proprieties of the Element of Fire ; yet I am not satisfied , but that the relation might be literally true : For so it is , ( as I remember here also , for I have none of those Books by me at this time ) related by Thuanus , and so by some others , very learned , understood . Now for the maner how he came by it , the particulars of the story cannot be had by this here preserved , but onely this in general , That it was brought unto him by some , whom he thought to be Angels : So we finde him telling the Emperor , That the Angels of God had brought to him a Stone of that value , that no earthly Kingdom is of that worthiness , as to be compared to the vertue or dignity thereof . Page 272. in his conference with Dr. Curts , appointed by the Emperor to treat with him ; and also let him see the stone brought me by Angelical Ministery : And we finde this Note recorded , [ Prague , Tuesday 25 Septembris , I went to Dinner to the Spanish Ambassador , and carried with me the Stone brought me by an Angel , and the fourth Book , wherein the maner of the bringing of it is expressed . ] And for the use of the Stone , besides what hath been said , this is observable : Some Spirits being in sight of E. K. out of the Stone , Dr. Dee would have the Stone brought forth , but E. K. said , He had rather see them thus , out of the Stone ; to which the Doctor replies , That in the Stone they had warrant that no wicked Spirits should enter ; but without the Stone illuders might deal with them , unless God prevented it , &c. From which passage also we may learn , as from divers others in the Book that although the stone ( as we said before ) was the place , in which , and out of which , ordinarily , most Apparitions were framed , yet it was not so always : For we shall meet with divers things in that kinde that were seen and heard , without any reference to the Stone : From the same place also we may learn , that the said Stone was the same he also called the Shew-stone ; as in many places besides . However , it is certain enough that he had more Stones then one , which he accounted sacred ; observe Principal Stone , and this other Stone ; & first Sanctified Stone , usual Shew-stone , and Holy-stone , may be thought opposed and different ; but I understand it otherwise : This is the account we can give of this principal Holy-Stone . And to supply the defect of the maner how it was brought to him , the Reader , if he please , may finde some satisfaction , if he read the maner how it was taken away , and restored , very particularly set down , as before ( upon another occasion ) was observed . Besides this Stone or Stones there are divers other sacred things mentioned , that belonged to this personated Sanctuary , but nothing more frequently mentioned then Curtains ; a Curtain or Vail , as it is sometimes called . A man would think at first , perchance , that it was somewhat outward , but it will be found otherwise ; it was seen in the Stone , and appeared of different forms and colours , as they that read will quickly finde . Next unto these the Holy Table is chiefly considerable , ordering of it is referred to Dr. d ee , which he durst not take upon himself , until he had warrant from his Spiritual Teachers : This Table , which may well be called Magical , is preserved and to be seen in Sir Thomas Cottons Library ( from whence we had the rest ) and by his leave is here represented in a brass Cut ; mention is made of it , as I take it , where Dr. Dee proposeth to his Teachers , Whether the Table ( for the middle cross of uniting the 4 principal parts ) be made perfect or no : You may see more of it , it is also called League Table ; Table of Covenant , mens a foederis in some places : The Pedestal of it is mentioned in two or three places , and indeed a very curious Frame belonging unto it , yet to be seen in the said Library . But I know not what to make of that , neither Nalu : nor the Table appeareth ; and the round Table or Globe appeared not . I believe it must be understood of somewhat that had appeared before in the stone . The Reader that will be so curious , by careful reading may soon finde it out ; I was not willing to bestow too much time upon it . But here remaineth a main business whereof we are to give an account to the Reader : There were many Tables or Schemes at the end of the Book , containing Letters , a. b. c. &c. disposed into little squares , with an Inscription over each Table in that unknown Character ( before spoken of ) expressed in usual Letters how it should be read . There is one for a Specimen here at the end of the Preface ; the rest were omitted , because it was judged needless , except it were to increase the price of the Printed book . For first , Dr. d ee himself , though he took a great deal of pains to understand the Mystery of them , and had great hopes given him from time to time to reap the benefit ( himself complains of it in more then one place ) of his toilsome work and long patience , yet it never came to any thing : and if he made nothing of them ( to benefit himself thereby ) what hopes had we ? Besides , we may judge of these Tables , and all this mystery of Letters , by what we have seen in others of the same kinde . Johannes Trithemius was a man that was supposed by most to have dealt vvith Spirits a long time , and to have been instructed by them in some of those secrets that he pretends unto by his Books . I know some have thought him innocent , or at least , have attempted to justifie him : Some affect such things to shew 〈◊〉 wit , and think they shall be thought much wiser then other men , if they contradict received 〈◊〉 though their vanity and strong conceit of their own parts , be their chief , if not onely ground . Learned and Judicious 〈◊〉 Vossius , hath shewed himself very willing to think the best of him and his Books ; yet he gives it over at last , and rather concludes on the contrary . They that dare defend Apollonius , the greatest upholder of Ethnicism that ever was , and by most 〈◊〉 accounted either a God , or a Magician , need not stick at any thing in this kinde : But say he was , what any man will have of him , ( Frithemius we speak of , his Polygraphy , he set out in his life time , dedicated to the then Emperor : He tells the World of the greatest wonders to be done by it , that ever were heard of : All Wisdom and Arts , all Languages , Eloquence , and what not , included in it . But I never heard of any man that could make any thing of it or reaped any benefit in any kinde ; 〈◊〉 I think is the reason that his Steganography . 〈◊〉 and prom sed in this first work was so long after his death before it was Printed : It was expected it would have given some light to the first ; but neither of that , nor of this latter , could ever any thing , that ever I could hear , bemade by any man. I have good ground for what I say : For besides what others have acknowledged , I finde learned Viginaire , ( who in his old age was 〈◊〉 himself very Cabalistical , or it may be had some disposition that way , though very learned otherwise , from his natural temper ) as much grounded in that book , as any man before him : He doth plainly profess he could make nothing of it : And truly if he could not , that had bestowed so much time and pains in those unprofitable studies , I see little hopes that any man 〈◊〉 should . It would make a man almost hate Learning , to see what dotage , even the 〈◊〉 learned , are subject unto : I could bless them that know but little , so 〈◊〉 knew it is but little that they know , and were 〈◊〉 : But it 〈◊〉 falls out otherwise , that they that know but little , think that little to be much , and are very proud of it ; whereas much knowledge ( or to speak properly more knowledge ) f well used , hath this advantage , that it 〈◊〉 men 〈◊〉 〈◊〉 of their ignorance . The reading of Vigenaires book of Cyphers ( which I once thought a rare piece , as many other things of the same Author , which I had read ) hath expressed these words from me in this place ; and because thath so much affinity with our present Theme , I was the bolder ; But to return . Upon this consideration , the Reader I hope , will not be sorry the rest of the Tables ( being many in number ) were omitted . Though I must adde withal , had I known or thought any use could be made of them , having no better opinion of the Author ( him or them ) I mean , from whom Dr. d ee had them ) I should not have been very forward to have had a hand in their coming abroad . I should have told the Reader before but it may do well enough here , that besides the particulars before specified , there were other things that belonged to this holy Furniture ( as Dr. d ee somewhere doth speak ) whereof mention is made in some places : as Carpet , Candlestick , Taper , Table-Cloth , Cushion ; and some others perchance . But I know nothing needs be observed upon any of these . I make no question but the Divel in all these things had a respect to the Ceremonial Law especially ; as also in those words , Move not , for the place is holy , often repeated , which are also elsewhere expounded : The Interlocutors in all this relation , are , Δ. ( that is , Dr. Dee ) and E. K. that is Edw. Kelley ; and the Spirits , to the number of some twenty , or thereabouts , so many named : ( Madini , Esemeli , Merifri , At h , Galuah , Il , Jubenladece , Gabriel , Jam , Moreorgran , Aph , Lasben , Uriel , Naluage , Mapsama , Aue , Ilemese , Gaza , Vaa , Leveanael , Ben , ) at least , but whether all Interlocutors , I know not , because I do not remember , neither doth it much concern . There be divers marginal Notes and Observations , which being of Dr. Dee his own , are for the most part not inconsiderable , and some very remarkable , all therefore here exhibited ; but whereas in some places he had attempted to represent the apparition , or some part of it , in Figures also ; this being done but sometimes , and in case it had been done oftner ( except it were to satisfie the childish humor of many Buyers of Books in this Age , when because they buy not to read , must have somewhat to look upon ; whence it comes to pass , that much trash doth pass for good ware , for the trimming sake , and on the contrary ) of little use , no notice is taken of it ; except some Figure be in the Text it self , and of some consequence , for the better understanding of the rest . The Greek , p. 25. b. is exactly set out , as it was found , and yet to be seen in the original , written by Dr. Dee himself : But little or nothing can be made of it , as it is written ; and it is a sign that Dr. Dee who writ it , as Edw. Kelley reported it unto him , and afterwards plodded upon it ( as doth appear by some Conjectures and Interpretations found in the original , and here also exhibited ) as well as he could . was no very perfect Grecian ; much less Edw. Kelley , who could not so much as read it , which made Dr. d ee to write some things that he would not have Kelley to read , in Greek Characters , though the words were English : I would not alter any thing that was in the Original : But the words , I believe spoken by the Spirit , ( and so the Greek is warrantable enough ) were these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This I think was intended of Edw. Kelley , who was ever and anon upon projects to break with Dr. d ee , and to be gone , as here presently after , and in divers other places of this relation ; nay , did really forsake him sometimes for some time : The sence verbatim is this : This fellow ( or Friend ) will overthrow this work ( of Apparitions you must understand , to which he was requisite , because the Divel had not that power over Dr. Dees Body , to fit it , though he did promise it him , for such sights . ) His baggage ( or furniture ) is in a readiness . And he doth very much endeavor : To withdraw himself from this common friendship . Take heed , that you give him no occasion : For he doth mightily plot by art and cunning : How he may leave you for ever . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first line , may seem unusual , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is an elegant Metaphore . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not usual ; and happily it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so uttered ; but that is nothing . Certainly he that could speak somuch Greek , ( called here Syrian , to jeer Ed. Kelley ) could not want Latine at any time to express himself ; which nevertheless , might be thought , where we finde him speaking English , to them that understood it not ; so that Dr. Dee was fain to interpret it . But we cannot give an account of all his fetches and projects : He had a consideration , I make no question . I cannot think of any thing else that the Reader need to be told , that is of this nature , and it may be some what might have been spared : However the Reader will consider , that as in all Books , so in this : It is one thing to read from the beginning , and so to go on with heed and observation , without skipping ; and another thing to read here and there , which would require a perpetual Comment , which is the wretchedness of most Readers , in these 〈◊〉 days of Learning ; and therefore they have Comments ( or Rhapsodies rather ) accordingly ; similes habent labra lactuses , never more true of any thing . It may be some will wonder what made the Spirits to fall upon English Genealogies and Stories ; it is at very beginning , therefore I take notice of it for the Readers sake , that is yet ( and cannot otherwise ) a stranger to the Book : The business is , Dr. d ee was 〈◊〉 grown into great league and confederacy with Albert Lasky , ( or à lasco rather ) a great man of Polonia . You had before what Cambden 〈◊〉 of him of his coming to England , at this verytime , and his going away , which doth very well agree with our dates here . It seems , though nobly born , and to great dignity , yet his thoughts did aspire much higher ; and though no rich man , for a man of his rank and quality , yet expecting such matters from Dr. d ee and his Spirits , as he did , he could finde money enough to supply their wants upon occasion . The Spirits were very glad of the occasion , and did what they could to 〈◊〉 him according to his humor : Being then at that very time upon deliberations , that much depended of Alb. Laskey and his good opinion ; among other things , his Pedegree , which must needs please a vain man very well , was taken into consideration : That every thing there said , doth exactly agree to the truth , as I do not warrant it so neither am I at leisure at this time to take the pains to examine . We must never look further in those things that are 〈◊〉 by such , then if it were , or be pertinent ( true or false ) to their end and present occasion . Besides , it is very possible , ( which I desire the Reader to take good notice of ) that both here and elsewhere the Transcribers , as they could not read sometimes , and were forced to leave some blancks ( though seldome to any considerable prejudice of the sence ) so they might mistake also , having to do with an Original that was ( and is yet to be seen ) so defaced and worm-eaten as this is , written ( as we have said ) by Dr. d ee himself . Besides the authentickness of the Original Copy , written by Dr. Dee himself ; the Reader may know , that the Originals of the Letters that are here exhibited , are all , ormost of them yet preserved , and to be seen in Sir Tho. Cottons Library . IV. I am now come to the last of the four things that I promised , to shew the several good uses that may be made of this Book , and which were principally looked upon in the publishing of it . This order indeed I proposed to my self , but great part of this occasion offering it self upon other matter , is already performed in the former Discourse , so that but little is now left to be done . However I will sum them up , and represent them together , that every Reader may have them in readiness and in view for his use the better . The first is against Atheists , and such as do not believe that there be any Divels or Spirits : We have argued it , I confess , pretty largely , at the beginning of this Discourse or Preface , and I hope some may receive competent sat sfaction by what we have said : But if no Argument had been used , ( setting aside Scripture Authority , which would be impertinent against Atheists ) I do not know what can be more convincing then this sad Story , so exactly so particularly , so faithfully delivered . Truly , they must see further then I do , that can finde what to answer ( rationally ) and to oppose : This is a great point , and a great ground of Religion ; but this is not all : For if there be Spirits indeed , so wicked and malicious , so studious and so 〈◊〉 , to 〈◊〉 men , and to do mischief , which is their end , all which is so fully represented in this Relation ; then certainly must it follow , that there is a great over-ruling Power , that takes care of the Earth , and of the Inhabitants of it ; of them especially that adore that Power , and worship it with true affection and sincerity : For without this over ruling Power , what a miserable World should we have ? What man so sober or innocent , that could enjoy himself at any time with any comfort or security ? But again , what man can read this sad story , and can be so perswaded of his own Wisdom or innocency , but will in some degree reflect upon himself , and will be moved to praise God , that notwithstanding many provocations in several kindes ( as damnable curiosity , open prophaneness , frequent Oathes , Curses , Perjuries , scandalous Life , and the like ) God hath been pleased to protect and preserve him from the force and violence of such enemies of mankinde ? I said before , from les , beginnings greatest confusions had ensued , which is very true as in the case of Bacchus particularly many Ages before ; and in the case of Mahomet afterwards , ( two notable lewd Euthusiasts , by whom as Instruments , evil Spirits , by Gods permission , brought great alterations in Governments , and wrought much mischief and 〈◊〉 among Men and Women ) we shall elsewhere shew more at large . By due consideration of all Circumstances , as chiefly their confident and reiterated Addresses unto , and Attempts upon so many great men in Power and Authority , and the like ; I am much of opinion that these Spirits had as great hopes of Dr. Dee , as ever they had of Bacchus or Mahomet . But God was not 〈◊〉 at that time to permit that their malice and subtilty should prevail . And I think , if we consider it well , we have reason to 〈◊〉 God for it . England might have been over-run with Anabaptism ( when I say Anabaptism , I mean Anabaptism confirmed and in full power , not as it appears in its first pretentions ) long before this : God be thanked that it was not then , and God keep it from it still , I hope is the Prayer of all truly sober and Religious And in very deed I know no reason , but the Wisdom and prudence of their Majesties Councel that then were , in opposing Dr. Dees 〈◊〉 addresses and Sollicitations , may ( under God ) challenge and 〈◊〉 some part of our Thanks and Acknowledgement . Again , The Divel we see can Pray and Preach , ( as to outward appearance we mean ; for truly and really , God forbid that any thing sacred and holy should be thought to proceed from Divels ) and talk of Sanctity and Mortification , as well as the best . And what he can in his own person , or by himself immediately , there is no question , but he doth by his Ministers and Instruments much more , more ordinarily and frequently I mean : Let any man judge then , whether it be the part of a sober wise man , not onely to hear such men as can give no account of their calling , but also to follow them , to embrace their Doctrine , to be of their number or Congregation ; and all this , upon this account , because they can pray and preach very well , ( as they think and judge at least ) and talk very godlily and zealously ? How much more inexcusable they that will clave unto such , though they see and know them scandalous in their Lives , Proud , Insolent , Ignorant , Seditious , Intolerable , because they can pray , and preach , and talk , as best agreeth with their own humor , and gives them best content ? Can any man think they follow God in this , who would have all things done in order , and is not a God of Confusion , ( 1 Cor. 14. 33 , 40. ) when all they do , tends to nothing else but disorder and confusion ? I confess it is possible , that men lawfully called may prove bad enough , we have divers examples in the Scripture . But if a man , simply and ignorantly be mis-led by such , certainly his judgement will be much lighter then they can expect , who will not use the means that God hath ordained , in so great and weighty a business as the salvation of Souls is . I know not what these men can say for themselves , except it be , that they are resolved to make use of the Liberty of the times to please their humor ; they may do it , but if that bring them to Heaven , they have good luck . But the business of praying , is that I would principally insist upon : You see here how Dr. d ee , where he gives an account of himself to the Emperor , and others , bears himself much upon this , that so many years he had been an earnest Suitor unto God by Prayer to obtain Wisdom , such wisdom as he was ambitious of . I believe him , that he had prayed very earnestly , and with much importunity many times : This was the thing that made him so confident of his Spirits , that they must needs be good Spirits and Angels . I know a man , I have no comfort to tell it , but that I would not conceal any thing that may be a warning unto others , and yet I will have a respect unto him too : But I knew one , a very innocent man ( in his outward conversation , and as I believe very really ) Humble , Religious , very Learned and Orthodox , and one that had suffered for his Conscience , as others have done in these times : This worthy man , being engaged in a controverted Argument , upon which his phancy had wrought very much , or rather which had much wrought upon his phancy ; he had written much , filled much Paper , and was desirous to communicate unto me as his friend what he had done : But when I perceived that the drift of his writing was out of the Law and the Prophets , to shew the necessity of some things which I thought of a more indifferent nature ; I was not willing to meddle with it ; and begun to argue against his main drift , and to shew my disliking . After many words to and fro , he began to press me with this , that he had often prayed with much earnestness , and he was very confident that God had heard his Prayers : Yea , he proceeded so far , that if God were true , he could not be deceived , and used many other words to the same purpose , at which I was much amazed , but could do no good upon him , such was his confidence and violence upon this occasion , though otherwise a very moderate ingenuous man : And thus I found him more then once , or twice . Truly , I think God was very merciful unto him , that took him away in good time . But certainly this business of Prayer and praising , is a business as of great comfort ( the greatest that mortal man is capable of upon earth ) so of much more danger and delusion , then many do believe . And if caution and circumspection be to be used in any thing that belongs to Religion , I think it ought in Prayer , as much as any thing . And since I have adventured to tell one story upon mine own credit , I will tell one more upon better authority , which I have long desired ( for the observableness of it ) to communicate unto the world , and to that end , had once inserted it in a Treatise of mine , which I thought would have been Printed , but it was not : I will first give the English of it , that all men may reap the benefit , and then set it down in the words of my Author ( mine own Father Isaac Casaubon , of b. m. ) as I have it to shew under his hand . At a Consistory in Geneva , upon a Friday , 18 July , 1589. The case of one Mr. Nicholas being there proposed to the Assembly to be considered of , who was wont to insinuate himself into private Houses , under pretence of praying , and made small congregations : The business was disliked by the Pastors ; First , because nothing in the Church of God ought to be done without order . Secondly , because to turn such duties of Religion to matter of Traffick to get money onely , ( without any other end or calling ) was not lawful . Thirdly and lastly , his battalogy , ( or vain repetition of words ) was not to be suffered : Then upon this occasion it was related by Mr. Beza , that the Saturday before , whilest that sharp conflict was , which we had before our eyes , ( to wit , between the Genevians , and the Duke of Savoys Forces ) that a certain Woman addressed her self to him , saying , What Mr. Beza , will you make Prayers here ? To which he had answered , No : What , do you think I do behold these things with mine eyes onely . and do not pray to God in my heart ? Giving this reason for his answer he had made to the Woman : [ It is not so expressed in the Latine , that the following words were Beza's words , but the coherence of matter doth so require it ] That Prayer was certainly a holy thing , which it did not become any man to apply himself unto , ( or to undertake ) without due preparation : And that they were deceived , who thought it so easie a thing to pray rightly : And that care also should be taken lest [ under a colour of zeal and devotion ] a way be made to superstition : The Latine words are these , [ Die Veneris , Julii 18. 1589. Cùm relatum esset in coetum , de Mag. Nicolao , qui insinuaret se in domos varias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ita aliquando coetus , etst paruos , coire solitos , pastoribus res improbata est : Primùm , quia extra ordinem , nihil in Dei Ecclesia fieri debet : Deinde , quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nefas . Tertio , hominis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non ferenda Narratum est tum à B se die Sabbathi proxime praecedente , dum acerrimum illud praelium committeretur , quod nobis erat ante oculos , interrogatum à mulieracula , Quid tu D. B. vis preces hic facere ? Respondisse , Nequaquam . Tu ne enim ( ait ) me putas , haec oculis tantum spectare , nec vota in animo ad Deum Opt. Max. fundere ? Omnino , res sancta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quam non nisi meditatum oporteat accedere , falluntur enim qui rem putant esse facilem , preces benè concipere . Simul cavendum , ne alicui superstitioni viam imprudentes aperiamus . ] In the last place , All men may take warning by this example , how they put themselves out of the protection of Almighty God , either by presumptuous unlawful wishes and desires , or by seeking not unto Divels onely , directly ( which Dr. d ee certainly never did , but abhorred the thought of it in his heart ) but unto them that have next relation unto Divels , as Witches , Wizzards , Conjurers , Astrologers , ( that take upon them to foretell humane events ) Fortune tellers , and the like , yea and all Books of that subject , which I doubt , were a great occasion of Dr. Dees delusion : That men are commonly cheated by such , is sure enough ; and those that are not very fools , would take heed how they deal with them , and avoid them , to avoid the Imputation of Fools ; but those that are wise , much more , if they can more then cheat ; for the more they can do , the more they know they have of the Divel in them : Wretched people ! that will not , dare not trust God , who as he is the onely fountain of goodness , so onely knows what is good for every man. They may rejoyce for a time , and applaud themselves in their conceited successes , but misery , if they repent not , will be their end ; and it is a great sign that God is very angry with them , when he doth suffer them to thrive by means which Himself hath cursed . POSTCRIPT . SInce this Preface was written , and almost printed , I was shewed a Book , entituled , Theatrum Chemicum Britannicum , &c. by Elias Ashmole Esq and in some Annotations there , at the end , an account concerning Dr. Dee and Edw. Kelley , ( there stiled Sir Edward Kelley ) out of a Diary of Dr. Dees , all written with his own hand : As I do not question the Gentlemans fidelity in this business , so I make as little question but Dr. Dee's own hand will be found to agree in all matters of Fact both here and there , if any shall take the pains to compare . And it may be the Reader may receive some further satisfaction in some particulars by his labor , which is the reason that I mention the Book here , being but lately come to my knowledge ; His Judgement either concerning Dr. Dee , or Kelley , I meddle not with ; and it may be , had he seen what is here to be seen , he would have been of another opinion in some things : Here is enough , I am sure , to satisfie any man that is not very much preoccupied , or otherwise engaged by particular ends . As for those Reports concerning Kelley , ( some whereof concern Dr. Dee also ) he tells us of ; as I believe him , that he hath heard so , so I must ( and may truly ) profess , that I have met with far contrary , and in my judgement , and by this account here given us by Dr. Dee , much more probable : And particularly , that Kelley was put in Prison by the Emperor , for a notable Chymical cheat that he had put upon him ; the particulars whereof , though they were fully related unto me , yet I will not adventure upon , lest I mistake in some terms of art , or petty circumstance of fact . And let the Reader judge by that account , Dr. Dee ( who best knew ) doth give us here throughout the whole Book of this Kelley , whether Wevers Story in his Funeral Monum . pag. 45 , 46. of damnable Necromancy , and other Diabolical Conjuration , practised by Kelley in Lancashire , be not ( besides what is there said and attested ) much more probable , then any thing that hath been or can be said by others , to his justification or commendation : Which indeed doth make Doctor Dee's case altogether inexcusable , that believing and knowing the man to be such a one , he would have to do with him , and expected good by his Ministeries ; but that the Doctor his Faith , and his intellectualls ( through Gods just judgement , as we have said ) were so much in the power and government of his Spirits , that they might perswade him to any thing , under colour of doing service unto God , yea had it been to cut his own Fathers throat , as we see in the Relation , that they perswaded him to lie with another mans Wife , and prostitute his own to a vile , and , by himself belived , Diabolical man. Besides , I have been told by many , that Dr. Dee , very poor and every way miserable , dyed at Mortlack , here about London , which doth not seem to agree with the report in those Annotations : But enough of them : Neither indeed have I said any thing at all of purpose to oppose the Author , but to give this further satisfaction to the Reader , or rather to the truth , which I thought I was bound to do . The passage in Wevers Funeral Monuments , pag. 45 , 46. concerning Kelley , for their satisfaction that have not the Book , is this ; Kelley , ( otherwise called Talbot ) that famous English Alchymist of our times , who flying out of his own Countrey ( after he had lost both his ears at Lancaster ) was entertained by Rodolph the second , and last of that Christian name , Emperor of Germany ; for whom Elizabeth of famous memory , sent ( very secretly ) Captain Peter Gwyn , with some others , to perswade him to return back to his own Native home , which he was willing to do ; and thinking to escape away in the night , by stealth , as he was clammering over a Wall in his own House in Pragne ( which bears his name to this day , and sometimes was an old Sanctuary ) he sell down from the Battlements , broke his leggs , and bruised his body , of which hurts within a while after , he departed this World. Sed quorsum haec ? you will say : Then thus , This Diabolical questioning of the dead , for the knowledge of future accidents , was put in practice by the said Kelley , who upon a certain Night , in the Park of Walton in le dale , in the County of Lancaster , with one Paul Waring , ( his fellow-companion in such Deeds of darkness ) invocated some one of the Infernal Regiment , to know certain passages in the life , as also what might be known by the Divels foresight , of the manner and time of the death of a Noble yong Gentleman , as then in Wardship . The Black Ceremonies of that Night being ended , Kelley demanded of one of the Gentlemans servants , what Corse was the last buryed in Law Church-yard , a Church thereunto adjoyning , who told him of a poor man that was buryed there but the same day : He and the said Waring , intreated this foresaid servant to go with them to the Grave of the man so lately interred , which he did ; and withal , did help them to dig up the Carcase of the poor Catiff , whom by their Incantations , they made him ( or rather some evil Spirit through his Organs ) to speak , who delivered strange Predictions concerning the said Gentleman . I was told thus much by the said Serving-man , a Secondary Actor in that dismal abhorred business ; and divers Gentlemen and others are now living in Lancashire , to whom he hath related this Story . And the Gentlemen himself ( whose memory I am bound to honor ) told me a little before his death , of this Conjuration by Kelley , as he had it by relation from his said Servant and Tenant , onely some circumstances excepted , which he thought not fitting to come to his Masters knowledge . D r. Dee's Apology , Sent to the Arch-Bishop of CANTERBURY . 1594 / 5. OR , A Letter containing a most brief Discourse Apogeticall , with a plain Demonstration , and fervent Protestation for the lawfull , sincere , very faithfull and Christian course of the Philosophicall Studies and Exercises , of a certain studious Gentleman : An ancient Servant to Her most Excellent Majesty Royall . To the most Reverend Father in God , the Lord Archbishop of Canterbury , Primate and Metropolitane of all England , one of Her Majesties most Honorable Privie Councell : my singular good Lord. MOst humbly and heartily I crave your Graces pardon , if I offend any thing , to send , or present unto your Graces hand , so simple a Discourse as this is : Although , by some sage and discreet my friends their opinion , it is thought not to be impertinent , to my most needfull suits , presently in hand , ( before her most Excellent Majesty Royall , your Lordships good Grace , and other the Right Honourable Lords of her Majesties Privy Councell ) to make some part of my former studies , and studious exercises ( within and for these 46 years last past , used and continued ) to be first known and discovered unto your Grace , and other the right Honourable , my good Lords of her Majesties privy Councell : And secondly , afterwards , the same to be permitted to come to publick view : Not so much , to stop the mouthes , and , at length to stay the impudent attempts , of the rash , and malicious devisers , and contrivers of most untrue , foolish , and wicked reports , and fables , of , and concerning my foresaid studious exercises , passed over , with my great , ( yea incredible ) paines , travells , cares , and costs , in the search , and learning of true Philosophie ; As , therein , So , to certifie , and satisfie the godly and unpartiall Christian hearer , or reader hereof : That , by his own judgement , ( upon his due consideration , and examination of this , no little parcell , of the particulars of my foresaid studies , and exercises philosophicall annexed ) He will , or may , be sufficiently informed , and perswaded ; That I have wonderfully laboured , to find , follow , use , and haunt the true , straight , and most narrow path , leading all true , devout , zealous , faithfull , and constant Christian students , ex valle hac miseriae , & miseria istius vallis : & tenebrarum Regno ; & tenebris istius Regni , ad montem sanctum Syon , & ad coelestia tabernacula . All thanks , are most due , therefore , unto the Almighty : Seeing , it so pleased him , ( even from my youth , by his divine favour , grace , and help ) to insinuate into my heart , an insatiable zeal , and desire , to know his truth : And in him , and by him , incessantly to seek , and listen after the same ; by the true Philosophical method and harmony proceeding and ascending , ( as it were ) gradatim , from things visible , to consider of things invisible : from things bodily , to conceive of things spirituall : from things transitory , and momentary , to mediate of things permanent : by things mortall ( visible and invisible ) to have some perseverance of immortality . And to conclude , most brieflly ; by the most mervailous frame of the whole World , philosophically viewed , and circumspectly weighed , numbred , and measured ( according to the talent , and gift of GOD , from above alotted , for his divine purposes effecting ) most faithfully to love , honor , and glorifie alwaies , the Framer , and Creator thereof . In whose workmanship , his infinite goodness , unsearchable wisdome , and Almighty power , yea , his everlasting power , and divinity , may ( by innumerable means ) be manifested , and demonstrated . The truth of which my zealous , carefull , and constant intent , and endeavour specified , may ( I hope ) easily appear by the whole , full and due survey , and consideration of all the Books , Treatises , and Discourses , whose Titles onely , are , at this time , here annexed , and expressed : As they are set down in the sixth Chapter , of another little Rhapsodicall Treatise , intituled , the Compendious Rehearsall , &c. written above two years since : for those her Majesties two honorable Comissioners ; which her most Excellent Majesty had most graciously sent to my poor Cottage in Mortclacke : to understand the matters , and causes at full ; through which , I was so extreamly urged to procure at her Majesties hands such Honorable Surveyors and witnesses to be assigned , for the due proof of the contents , of my most humble and 〈◊〉 supplicat on , exhibited unto her most Excellent Majesty , at Hampton Court , An 1592. Novemb. 9. Thus therefore ( as followeth ) is the said 6. Chapter there , recorded . ¶ My labours and pains bestowed at divers times , to pleasure my native Countrey : by writing of sundry BOOKS , and Treatises : some in Latine , some in English , and some of them , written , at her Majesties commandement . Of which BOOKS , and Treatises , some are printed , and some unprinted . The printed BOOKS : and Treatises are these following : 1. PRopaedeumata Aphoristica , De praestantioribus quibusdam Naturae vir . tutibus . Aphorismi . 120. Anno. 1558. 2. Monas Hieroglyphica , Mathematicè , Anagogicéque explicata ; ad Maximisianum ( Dei gratia ) Romanorum , Bohemiae , & Hungariae , Regem sapientissimum , Anno 1564. 3. Epistola ad eximium Ducis Vrbini Mathematicum ( Fredaricum Commandinum ) praefixa libello Machometi Bagdedini , De superficierum Divisionibus ; edito in lucem , opera mea , & ejusdem Commandini Vrbinatis ; Impressa Pisauri . Anno 1570. 4. The Brytish Monarchy ( otherwise called the Petty Navy Royall : ) for the politique security ; abundant wealth , and the triumphant state of this Kingdome , ( with Gods favour , ) procuring , Anno 1576. 5. My Mathematicall preface annexed to Euclide , ( by the right worshipfull Sir Henry Billingsley Knight , in the English language first published ) written at the earnest request of sundry right worshipfull Knights , and other very well learned men . Wherein are many Arts , of me wholy invented ( by name , definition , propriety and use , ) more then either the Graecian , or Roman Mathematicians , have left to our knowledge , Anno 1570. 6. My divers and many Annotations , and Inventions Mathematicall , added in sundry places of the foresaid English Euclide , after the tenth Book of the same . Anno 1570. 7. Epistola prefixa Ephemeridibus Johannis Felde Angli , cui rationem declaraveram Ephemerides conscribendi . Anno 1557. 8. Paralaticae Commentationis , Praxeosque Nucleus quidam . Anno 1573. The unprinted Books and Treatises , are these : some , perfectly finished : and some , yet unfinished . 9. THe first great volume of Famous and rich Discoveries : wherein ( also ) is the History of King Solomon , every three years , his Ophirian Voyage . The Originals of Presbyter Joannes : and of the first great Cham , and his successors for many years following : The description of divers wonderfull Isles in the Northern , Scythian , Tartarian , and the other most Northern Seas , and neere under the North Pole : by Record , written above 1200. years since : with divers other rarities , Anno 1576. 10. The Brytish Complement , of the perfect Art of Navigation ; A great volume : in which , are contained our Queen Elizabeth her Arithmeticall Tables Gubernautick : for Navigation by the Paradoxall compasse ( of me , invented anno 〈◊〉 . ) and Navigation by great Circles : and for longitudes , and latitudes ; and the variation of the compasse finding most easily , and speedily : yea , ( if need be ) in one minute of time , and sometime , without sight of Sun , Moon or Star ; with many other new and needfull inventions Gubernautick , Anno 1576. 11. Her Majesties Title Royall , to many forrain Countries , Kingdomes , and Provinces , by good testimony and sufficient proof recorded : and in 12. Velum Skins of Parchment , faire written : for her Majesties use : and at her Majesties commandement , Anno 1578. 12. De 〈◊〉 Nomine , Authoritate , & Potentia : dedicated to her Majestie , Anno 1579. 13. Prolegomena & Dictata Parisiensia , in Euclidis Elementorum Geometricorum , librum primum , & secundum ; in Collegio Rhemensi , An. 1550. 14. De usu Globi Coelestis : ad Regem Edoardum sextum . An. 1550. 15. The Art of Logick , in English , Anno 1547. 16. The 13. Sophisticall Fallacians , with their discoveries , written in English meter , Anno. 1548. 17. Mercurius Coelestis : libri 24. written at Lovayn , An. 1549. 18. De Nubium , Solis , Lunae , ac reliquorum Planetarum , immò ipfius stelliferi Coeli , ab infimo Terrae Centro , distantiis , mutuisque intervallis , & eorundem omnium Magnitudine liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Edoardum Sextum , Angliae Regem , Anno 1551. 19. Aphorismi Astrologici 300. Anno 1553. 20. The true cause , and account ( not vulgar ) of Floods and Ebbs : written at the request of the Right Honourable Lady , Lady Jane , Dutchesse of Northumberland , Anno 1553. 21. The Philosophicall and Poeticall Originall occasions of the Configurations , and names of the heavenly Asterismes , written at the request of the same Dutchess , Anno 1553. 22. The Astronomicall , & Logisticall rules , and Canons , to calculate the Ephemerides by , and other necessary Accounts of heavenly motions : written at the request , and for the use of that excellent Mechanicien Master Richard Chancelor , at his last voyage into Moschovia . Anno 1553. 23. De Acribologia Mathematica ; volumen magnum : sexdecim continens libros , Anno 1555. 24. Inventum Mechanicum , Paradoxum , De nova ratione delineandi Circumferentiam Circularem : unde , valde rara alia excogitari perficique poterunt problemata , Anno 1556. 25. De speculis Comburentibus : libri sex , Anno 1557. 26. De Perspectiva illa , qua peritissimi utuntur Pictores . Anno 1557. 27. Speculum unitatis : sive Apologia pro Fratre Rogerio Bachone Anglo : in qua docetur nihil illum per Daemoniorum fecisse auxilia , sed philosophum fuisse maximum ; naturaliterque & modis homini Christiano licitis , maximas fecisse res , quas indoctum solet vulgus , in Daemoniorum referre facinora , Anno 1557. 28. De Annuli Astronimici multiplici usu lib. 2. Anno 1557. 29. Trochillica Inventa , lib. 2. Anno 1558. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 3. Anno 1558. 31. De tertia & praecipua Perspectivae parte , quae de Radiorum fractione tractat , lib. 3. Anno 1559. 32. De Itinere subterraneo , lib. 2. Anno 1560. 33. De Triangulorum rectilineorum Areis , lib. 3. demonstrati : ad exeltissimum Mathematicum Petrum Nonium conscripti , Anno 1560. 34. Cabalae Hebraicae compendiosa tabella , Anno 1562. 35. Reipublicae Britanicae Synopsis : in English , Anno 1565. 36. De Trigono Circinóque Analogico , Opusculum Mathematicum & Mechanicum , lib. 4. Anno 1565. 37. De stella admiranda , in Cassiopeae Asterismo , coelitùs demissa ad orbem usque Veneris : Iterumque in Coeli penetralia perpendiculariter retracta , post decimum sextum suae apparitionis mensem , An. 1573. 38. Hipparchus Redivivus , Tractatulus , Anno 1573. 39. De unico Mago , & triplici Herode , eóque Antichristiano . An. 1570. 40. Ten sundry and very rare Heraldical Blasonings of one Crest or Cognisance , lawfully confirmed to certain ancient Arms , lib. 1. An. 1574. 41. Atlantidis , ( vulgariter , Indiae , Occidentalis nominatae ) emendatior descriptio Hydrographica , quàm ulla alia adhuc evulgata , An. 1580. 42. De modo Evangelii Jesu Christi publicandi , propagandi , stabiliendique , inter Infideles Atlanticos : volumen magnum , libris distinctum quatuor : quorum primus ad Serenissimam nostram Potentissimamque Reginam Elizabetham inscribitur : Secundus , ad summos privati suae sacrae Majestatis consilij senatores : Tertius , Hi sp aniarum Regem , Philippum : Quartus , ad Pontificem Romanum , Anno 1581. 43. Navigationis ad Carthayum per Septentrionalia Scythiae & Tartariae litora , Delineatio Hydrographica : Arthuro Pit , & Carolo Jackmano Anglis , versus illas partes Navigaturis , in manus tradita ; cum admirandarum quarundam Insularum , annotatione , in illis subpolaribus partibus jacentium , An. 1580. 44. Hemisphaerij Borealis Geographica , atque Hydrographica descriptio : longè a vulgatis chartis diversa : Anglis quibusdam , versùs Atlantidis Septentrionalia litora , navigationem instituentibus , dono data , An. 1583. 45. The Originals , and chief points , of our ancient Brytish Histories , discoursed upon , and examined , An. 1583. 46. An advise & discourse about the Reformation of the vulgar Julian yeare , written by her Majesties commandement , and the Lords of the privy Councell , Anno 1582. 47. Certain Considerations , and conferrings together , of these three sentences , ( aunciently accounted as Oracles ( Nosce teipsum : Homo Homini Deus : Homo Homini Lupus , An. 1592 48. De hominis Corpore , Spiritu , & Annima : sive Microcosmicum totius Philosophiae Naturalis Compendium , lib 1. Anno 1591. With many other Books , Pamphlets , Discourses , Inventions , and Conclusions , in divers Arts and matters : whose names , need not in this Abstract to be notified : The most part of all which , here specified , lie here before your Honours upon the Table , on your left hand . But by other books and Writings of another sort , ( if it so please God , and that he will grant me life , health , and due maintenance thereto , for some ten or twelve years next ensuing ) I may , hereafter make plaine , and without doubt , this sentence to be true , Plura latent , quàm patent . Thus far ( my good Lord ) have I set down this Catalogus , out of the foresaid sixt Chapter , of the booke , whose title is this : 49. The Compendious rehearsall of John Dee , his dutifull declaration and proofe of the course and race of his studious life , for the space of halfe an hundred years , now ( by Gods favour and help ) fully spent , &c. To which compendious rehearsall , doth now belong an Appendix , of these two last years : In which I have had many just occasions , to confesse , that Homo Homini Deus , and Homo Homini Lupus , was and is an Argument , worthy of the decyphering , and large discussing : as may , one day , hereafter ( by Gods help ) be published , in some manner very strange . And besides all the rehearsed Books & Treatises of my writing , or handling hitherto , I have just cause , lately given me to write & publish a Treatise , with Title ( 50. ) De Horizonte AEternitatis : to make evident , that one Andreas Libavius , in a book of his , printed the last year , hath unduly considered a phrase of my Monas Hyeroglyphica : to his misliking , by his own unskilfulnesse in such matter : and not understanding my apt application thereof , in one of the very principal places , of the whole Book . And this book of mine , by Gods help and favour ( shall be dedicated unto her most Excellent Majesty Royall : And this Treatise doth contain three books ; 1. The first Intituled , De Horizonte : liber Mathematicus & Physicus . 2. The second , De AEternitate : liber Theologicus , Metaphysicus & Mathematicus . 3. The third , De Horizonte AEternitatis : liber Theologicus , Mathematicus , & Hierotechnicus . ¶ Truly I have great cause to praise and thanke God , for your Graces very charitable using of me : both in sundry points else , and also in your favourable yeelding to , yea & notifying the due means for the performance of her Sacred Majesties most gracious and bountifull disposition , resolution , and very royall beginning , to restore and give unto me ( her Ancient faithfull servant ) some due maintenance to lead the rest of my old daies , in some quiet and comfort : with habilitie , to retaine some speedy , faire , and Orthographicall writers , about me ; and the same skilfull in Latine and Greek ( at the least : ) aswell for my own books , and Works , fair , andcorrect ly to be written ( such I mean , as either her most Excellent Majestie , out of the premisses will make choice of , or command to be finished or published : or such of them , as your grace shall think meet or worthy for my farther labor to be bestowed on ) as else for the speedy , faire , and true writing out of other ancient Authors their good and rare workes , in greek or Latine : which by GODS Providence , have been preserved from the spoile made of my Librarie , and of all my movable goods here , &c. Anno 1583. * In which Librarie , were about 4000. books ; whereof , 700. were anciently written by hand ; Some in Greeke , some in Latine , some in Hebrew , And some in other languages ( as may by the whole Catalogus thereof appeare . ) But the great losses and dammages which in sundry sorts I have sustained , do not so much grieve my heart , as the rash , lewde , fond , and most untrue fables , and reports of me , and my Studies Philosophicall , have done , and yet do ; which commonly , after their first hatching , and devilish devising , immediately with great speed , are generally all the Realme overspread ; and to some , seem true ; to other , they are doubtfull ; and to onely the wise , modest , discreet , godly , and charitable ( and chiefly to such as have some acquaintance with me ) they appear , and are known to be fables , untruths , and utterly false reports , and slanders . Well , this shall be my last charitable giving of warning , and fervent protestation to my Countreymen , and all other in this case ; A fervent PROTESTATION . BEfore the Almighty our GOD , and your Lordships good Grace , this day , on the perill of my souls damnation ( if I lie , or take his name in vaine herein ) I take the same GOD , to be my witnesse ; That with all my heart , with all my soul ; with all my strength , power and understanding ( according to the measure thereof , which the Almighty hath given me ) for the most part of the time , from my youth hitherto , I have used and still use , good , lawfull , honest , christian and divinely prescribed means to attain to the knowledge of those truthes , which are meet , and necessary for me to know ; and wherewithto do his divine Majesty such service , as he hath , doth , and will call me unto , during this my life : for his honour and glory advancing , and for the benefit , and commoditie publique of this Kingdome ; so much , as by the will and purpose of God , shall lie in my skill , and hability to perform : as a true , faithfull , and most sincerely dutifull servant , to our most gracious and incomparable Queen Elizabeth , and as a very comfortable fellow-member of the body politique , governed under the scepter Royal of our earthly Supreame head ( Queen Elizabeth ) and as a lively sympathicall , and true symetricall fellow-member of that holy and mysticall body , Catholiquely extended and placed ( wheresoever ) on the earth : in the view , Knowledge , direction , protection , illumination and consolation of the Almighty , most Blessed , most holy , most glorious , comajesticall , coeternall , and coessentiall Trinity : The Head of that Body , being only our Redeemer , Christ Jesus , perfect God , and perfect man : whose return in glory , we faithfully awaite ; and daily doe very earnestly cry unto him , to hasten his second comming for his elects sake ; iniquity doth so on this earth abound and prevaile , and true faith with Charity and Evangelicall simplicity , have but cold ; slender and uncertrin intertainment among the worldly-wise men of this world . Therefore ( herein concluding ) I beseech the Almighty God , most abundantly to increase and confirm your Graces heavenly wisedome , and endue you with all the rest of his heavenly gifts , for the relieving , refreshing and comforting , both bodily and spiritually , his little flock of the faithfull , yet militant here on earth . Amen . An EPILOGUE . Good my Lord , I beseech Your Grace , to allow of my plaine and comfortable Epilogus , for this matter at this time . 1. Seeing my studious exercises , and conversation civill , may be abundantly testified , to my good credit , in the most parts of all Christendome ; and that by all degrees of Nobility , by all degrees of the Learned , and by very many other , of godly and Christian disposition , for the space of 46. years triall : ( as appeareth by the Records lately viewed by two honourable witnesses , by Commission from her Majestie ; ) 2. And seeing , for these 36. years last past , I have been her most Excellent Majesties very true , faithfull and dutifull servant ; at whose Royall mouth , I never received any one word of reproach ; but all of favour , and grace : In whose Princely Countenance , I never perceived frowne toward me , or discontented regard , or view on me : but at all times favourable , and gracious : to the great joy and comfort of my true , faithfull , and loyall heart . And ( thirdly ) Seeing , the works of my hands , and words of my mouth ( here before notified , in the Schedule of my books , and writings ) may beare lively witnesse of the thoughts of my heart , and inclination of my minde , generally , ( as all wise men do know , and Christ himself doth avouch , ) It might , in manner seem needlesse , thus carefully ( though most briefly and speedily ) to have warned or confounded the scornfull , the malicious , the proud , and the rash in their untrue reports , opinions , and fables of my studies , or exercises Philosophicall : but that , it is of more importance , that the godly , the honest , the modest , the discreet , grave , and charitable Christians ( English or other , ) lovers of Justice , truth , and good learning , may hereby receive certaine comfort in themselves ( to perceive , that Veritas tandem praevalebit ) and sufficiently be weaponed and armed with sound truth , to defend me against such kind of my adversaries : hereafter they will begin afresh or hold on obstinately in their former errors , vain imaginations , false reports , and most ungodly slanders of me & my studies . ¶ Therefore , ( to make all this cause , for ever , before God & man , out of all doubt : ) Seeing , your Lordships good grace , are , as it were , our high Priest , and chief Ecelesiasticall Minister , ( under our most dread and Soveraigne Lady Queen Elizabeth ) to whose censure and judgement , I submit all my studies and Exercises ; yea all my Books past , present , and hereafter to be written , by me ( of my own skill , judgement , or opinion , ) I do , at this present time , most humbly , sincerely , and unfainedly , and in the name of Almighty God , ( yea for his honour and glory ) request , and beseech your Grace , ( when , and as conveniently you may , to be well and throughly certified of me , what I am , Intus & in cute : Reverendissime in Christo Pater , & Dignissime Archipraesul , cognosce & agnosce vultum tàm internum , quàm externum pecoris tui : And wherein I have used , do or shall use , pen , speech , or conversation , otherwise then as it appertaineth to a faithfull , carefull , sincere , and humble servant of Christ Jesu , That your Grace would vouchsafe to advertise me . So , I trust , Ultima respondebunt primis : in such sort , as this Authentick Record in Latine annexed ( ad perpetuam rei memoriam ) doth testifie : having never hitherto had occasion to shew that , in any place of Christendome : to testifie better of me , then they had proofe of me , themselves , by my conversation among them : ( The Almighty , therefore , be highly thanked , praised , honoured , and glorified , for ever and ever , Amen . But now , in respect of the generall intent of this briefe discourse , I most humbly , and reverently , exhibit to your Graces view , and perusing , the originall monument , and authentick Record , before mentioned , fair written in Parchment , with the Seal whole , and perfect , duly appendant : as I have 46. years , and somewhat longer , preserved it . The true Copy whereof , your Grace doth see , to be verbatim , as followeth . UNiversis Sanctae matris Ecclesiae filijs , ad quos praesentes literae perventurae sunt , Vicecancellarius Caetusque omnis Regentium & non Regentium , Universitatis Cantabrigiae , Salutem in Domino sempiternam Conditiones & Merit a hominum in nostra Universitate studentium , affectu sincero perpendentes , eos solos testimonio nostro ornandos esse arbitramur quos scimus ob eruditionem , & morum , probitatem promeritos esse , ut istud beneficium à nobis consequantur : Quamobrem , cùm hoc tempore ipsa veritas testimonium nostrum sibi postulat , vestrae pietati , per has literas significamus Quòd dilectus nobis in Christo , Johannes Dee , Artium Magister , in dicta nostra universitate foeliciter versatus ; plurimam sibi & doctrinae & honestatis laudem comparavit : De cujus gradu , & conversatione ( quae honestissima semper fuit , ) ne qua uspiam ambiguitas , aut quaestio oriri possit , apud eos , quibus hujus viri virtutes haud satis innotuerint , visum est nobis , in dicti Johannis gratiam , has literas nostras Testimoniales conscribere ; & conscriptas , publico Academiae nostrae sigillo , obsignare : quò , majorem apud vos authoritatem , & pondus literae nostrae habeant , Bene valete . Datum Cantabrigiae , in plena Convocatione Magistrorum Regentium & non Regentium , Academiae praedictae : 14. Calend. Aprilis , Anno à Christo nato . 1548. PERORATIO . THe Almighty and most mercifull God , the Father ; for his only Son ( our Redeemer ) Jesus Christ his sake : by his holy Spirit , so direct , blesse , and prosper all my studies , and exercises Philosophicall , ( yea , all my thoughts , words , and deeds ) henceforward , even to the very moment of my departing from this world , That I may evidently and abundantly be found , and undoubtedly acknowledged of the Wise and Just , to have been a zealous and 〈◊〉 Student in the School of Verity , and an Ancient Graduate in the School of Charity : to the honour and glory of the same God Almighty ; and to the sound comfort and confirming of such as faithfully love and fear his Divine Majestie , and unfainedly continue in labour to do good on earth : when , while , to whom , and as they may , Amen . Very spedily written , this twelfth even , and twelfth day , in my poore Cottage , at Mortlake : Anno. 1595. currente à Nativitate Christi : ast , An. 1594. Completo , à Conceptione ejusdem , cum novem praeterea mensibus , Completis . Alwayes , and very dutifully , at your Graces commandement : Jo. Dee . A TABLE Of the several Actions contained in this Book ; with the most Considerable Matters , either of Fact and History ; or Doctrine , in each of them . I. Page 1. THe first apparition of Madimi , in the shape of a Girle . Alb. Lasky , his Pedegree . This Al. L. ( whereof more in the Preface , ) being the first designed by the Spirits , as a fit Instrument , under pretence of godlinesse and reformation , to turn all things upside-down in the World : But that plot failing , then the Emperour of Germany : after him Stephen King of Poland : after him , Prince Rosimberg , were thought upon , and applications ( as will be found here , ) made unto them to that end . What alterations , and destructions of men and kingdoms would have ensued ( had God given way , as in Mahomets case , &c. ) may be collected out of sundry passages of this Book . II p. 3. Anabaptistical exaggerations of the general wickednesse , and a Promise of a general Reformation by A. L. Of Isabel Lister tempted , and , hidden Treasures . III p. 5. Mystical numbers , and letters , for a Magical Lamin . IV ib. Ed. Kelley , his rage and fury , how reproved , and appeased . The Book , the Scroll , and the Powder . V p. 9. Great threatnings of future judgements in all places . VI p. 10. Divers Apparitions . Of good Angels , never appearing in the shape of women ; Trithemius his assertion reproved . The Book . Divine inspiration . ( See also p. 23. as thou shalt find me to move thee , and divers other places , ) promised in the writing and ordering of it . ¶ This Book ( had things succeeded ) should have been instead of a Bible ; as the Alcoran , ( and much of the same subject , ) is among the Mahometans . See p. 18 , 20 , 61. &c. A very effectual way to draw people , under colour of a New Law , new lights , and doctrines , ( which Anabaptists have alwayes pretended unto ) from Heaven . VII p. 14. Divers mystical Apparitions , and discourses . Charles Sled , possessed and dispossessed . VIII p. 18. The Contents , and worthinesse of the Book . IX ib. A sudden Sun-shine . The Book named . Some lines of it . Ed. Kelley's pangs , and agonies at some Visions , before Dr. Dee . Good Angels . how to be known from evil . X p. 20. Promises to A. L. confirmed by an oath . Ed. Kelley desirous and ready to raise a Devil by his Art , before A. L. but not permitted by Dr. Dee . XI p. 22. Apparitions before the Lord Lasky : The Devil Prayeth ; and ( Anabaptistically ) bewaileth the wickednesse of the World. Of Angel-Guardians . Sudden death sentenced against the L. Laskies servant , for interrupting , though but casually , the Action . XII p. 23. The Book , and divers instructions about the writing of it . XIII p. 24. Apparitions in the air . Ed. Kelley scandalized and appeased . Prayers for him in Latine and English ; composed by the Spirits . XIV p. 25. The Prayer : the use and excellency of it . XV ib. Apparitions and Prophesies , in the presence of the Lord Lasky . XVI . p. 26. The Book to be written ( as it is not improbable the Alcoran was : ) by Spirits . Some things uttered in Greek : ( of which see in the Preface ) Ed. Kelley preparing to be gone , stayed with the promise of 50 pound yearly . XVII p. 28. Divers informations and cautions given ( by Spirits ) to Dr. d ee , concerning secres enemies at Court , &c. Strange mysteries concerning Guardian Angels . Al. Lasky's Seal . XVIII p. 30. New pranks of Kellyes . Dr. d ee much perplexed . Dr. d ee himself heareth , &c. More of the L. Laskies Pedegree . The mystery of the Trinity , Faith , Hope , and Charity : Ed. Kelley 〈◊〉 ( in shew ) of many devils . XIX p. 33. Dr. d ee , and his Company , set out of Mortlack ( in England , not far from London , ) for Cracovia , in Polonia . Their danger , and deliverance at Queenbo . ough . XX ibid , 〈◊〉 Apparitions . Sermon-like stuff delivered by the Spirits ( in Latine ) who tell Dr. Dee that it was they that had preserved him in his late danger . ¶ Very likely indeed that they were the immediate cause , as of the danger , so preservation at that time , to have the more hold upon him for the time to come . For they tell him often of it , afterwards . ¶ A continuation of the journey . XXI p. 35. Apparitions in the presence of the L. Lasky . Most things here in Latine , for his sake . ¶ A continuation of the journey . XXII p. 36. Several Apparitions . Some evil spirits ( he acknowledged ) appear , and blaspheme . XXIII p. 39. Sermon-like stuff , of mortification , &c. Dockum , ( in Germany ) to be destroyed , men women , and children ; or saved at Dr. Dees pleasure : as his Spirits make him believe . ¶ A continuation of the journey . XXIV p. 41. Stage-like carriage , and speeches , ( such as is seen and heard in Pulpits sometimes , ) of Spirits ; at which Ed. Kelley is offended ; how excused . Prophesies and threatnings of great woes . XXV p. 43. Dr. Dee's several questions of worldly concernments , eluded by Sermon-like stuff of Sanctification , &c. and some idle Apparitions . ¶ Anabaptistical Predictions of great Commotions , &c. and Christs Terrestial kingdom , p. 46. ¶ Continuation of the journey . XXVI p. 47. Dr. Dee ( to his great grief and amazement ) rebuked for his abode , and actions , in unsanctified places . ¶ The constant practice of his spirits , when they could not perform what they had promised , to make him believe it was for his or some of his companies offences , and provocations . XXVII p. 49. Glorious Promises made to Dr. Dee . His present estate in England not very good . He doubteth this present Apparition to be illusions of Devils ; and is much troubled . XXVIII p. 51. Gods Greatnesse , Justice , &c. set out in a prophetical-like stile . His Spirit twofold . XXIX p. 52. Some spirits tell Dr. Dee , all former apparitions were but illusions of evil spirits , and he made a fool by them . ¶ And all this ( while he supposeth these to be the temptations of the Devil , ) to make him the more confident at other times , when the Devil appeared unto him in a better shape , and did most abuse him . XXX p. 54. A continuation of the same Project . Examples of dangerous iliusions . XXXI p. 55. A continuation here also . Counsel given to Doctor d ee to burn his blasphemous , ( which he accounted most holy ) Books . ¶ A continuation of the journey . XXXII p. 56 The same Project here also . The conclusion of this ( personated ) temptation , by the apparition of better ( as is supposed ) spirits . XXXIII p. 57. Sermon-like stuff of humility , perseverance , &c. Cabalistical doctrine of emanations , &c. Alb. Lasky excepted against , and some promises revoked . XXXIV p. 59. Some places of the Apocalyps , and of Esdras applyed to these Actions . XXXV p. 60. Esdras again . Strange Predictions ( but Anabaptistical , and false ) of the destruction of Kings and Kingdoms , within few years after . The New Book , to be instead of the Bible . ( See before , the contents of the Sixth Action . ) ¶ A continuation of their journey . XXXVI p. 62. Apparitions : good ( so esteemed ) and evil spirits contest . Ed. Kelley rebuked for his Magick . New Lights of doctrine promised . The holy Language , ( not Hebrew , ) and the vertue of it . Cabale of nature . Christ's Terrestial Kingdom : as before . XXXVII p. 65. Christ to be revealed . Doctor Dee's wife and maid threatned by Apparitions . His affairs in England . Sir Henry Sidney falsly reported dead , by spirits . Alb. Lasky conspired against . Cracovia promised to Doctor Dee a place of rest : ( and again p. 70. ) XXXVIII p. 69 Doctor Dee's questions , not answered . XXXIX ibid. The questions again . Mystical , and Cabalistical elusions . Some things obscurely answered . XL p. 71. Alb. Lasky in part rejected , as unworthy : yet , to be King of Moldavia . ¶ Their coming to Cracovia . XLI p. 73. These Visions and Actions magnified , as incomparable mercies and favours . The Trinity acknowledged . Cabalistical mysteries . XLII p. 76. Great mysteries promised . 49 Tables . 49 Calls , &c. Their virtue . XLIII p. 77. An illusion . A further progresse in the Cabale of Tables and Calls : with shew ( in the spirits ) of marvellous reverence . XLIV ( p. 78. ) The first Table . Mystical numbers and letters , &c. XLV p. 80. Ed. Kelley , a Magician , and for it , reproved . Further proceeding in the promised Cabale . Great opposition of wicked spirits ( in shew ) whilest this wonderful Cabale is delivered . XLVI p. 82. A Prayer , ( in words zealous ) used by the spirits , prescribed to Doctor Dee , &c. Proceedings in the Cabale . More opposition ( in shew ) of wicked spirits . Bodily reverences , and prayers , often used . The first Call ended . The use and vertue of it . XVII p. 88. More opposition ( in shew ) of wicked spirits . XLVIII p. 89 The Sabbath ( or Sunday ) to be kept . XLIX ib. More opposition : yet the work proceedeth . L p. 91. Nothing appeareth . Ed. Kelley ( upon good grounds ) very confident , that they were Devils all , that had appeared hitherto : and their pretended mysteries , very fopperies , &c. LI ib. Kelley , of that mind still , and resolved to brain Doctor Dee . Doctor Dee's great confidence ( but upon little grounds : whereof see in the Preface : ) of the contrary . LII ib. Kelley reproved . The mysterie of Numbers . The Creation : Fall of Adam . The language he spake , &c. ¶ Ed. Kelley reconciled . LIII p. 93. Somewhat heard by Doctor Dee also , to his wondering . Sermon-like stuff of Predestination , Election , &c. delivered by spirits . The Keyes : Their use and vertue . Move not , &c. ( often repeated ) explained . The worke goes on . LIV p. 199. The work goes on , but not without ( as is conceived ) opposition . LV p. 102. Mystical Apparitions : explained and applyed to Doctor Dee , &c. The holy Book to be written by God himself according to promise . LVI p. 104. A prayer : the work goes on . LVII p. 111. Mystical Apparitions explained . New instructions for future Actions . The Dayes , the dresse of the place . LVIII p. 115. A parable against Ed. Kelley , who contesteth with the spirits about the lawfulnesse of his Magick : yeildeth neverthelesse to bury in the ground his Magical Books , and Characters : which is accepted , so one of 27 be burned . An Apparition shewing ( as it proved ) the present estate of A. L. LIX p. 118. Kelley's obedience . The work goes on . The former ceremonies used . LIX .... Ed. Kelley at last very well satisfied , that all is from God : and very devout . LX p. 138. Gods power . He not tyed to time . The Incarnation of Christ acknowledged . Warnings to Al. L. and promises . LXI p. 139. Calls , Aires : What and how to be used . Divisions , and Governments of Angels . Divisions of the Earth . Al. Lasky , his case . Mapsama , or Dic nobis , under Gabriel . Jes s acknowledged . Good Instructions , Humility , &c. A good Prayer , ill applyed . LXII p. 146. An illuder . Obedience , Faith , without which , Gods promises not irrevocable . Examples in Scripture . The Cabale of Calls , &c. as before . LXIII p. 153. Ed. Kelley doubtful again . The parts of the Earth : revealed unto Ptolemy ; by an Angel. Some Characters and Prophesies of divers places of the World. ( Some mistaken , I believe , ) Constantinople . The Turk . The Arke of Noe. The place of Paradise . Eli ; Enoch , John : where reserved . A contradiction observed by Doctor Dee , not answered by the spirits . Rome . ¶ The spirits , ( upon good grounds ) suspected , and answered by Ed. Kelley , for illuders , and cozeners : who is opposed by Doctor Dee , with much confidence , and some appearance of reason . Some mistakes in the writing , from what cause . LXIV p. 159. Ed. Kelley very bold ( and perverse , as censured by Doctor Dee , ) with the spirits : ( yet not without good ground of reason ; all well considered . ) The Book : the leaves , dimensions , and other particulars of it : Not to be written , but by Angels . Al. Lasky yet in favour . LXV p. 160. God all in all . The Devil in perpetual opposition . How dangerous ( truly spoken , though by the Devil , ) to deal with him . Infidelity punished . Anabaptistical Prophesies and Promises . Al. Lasky suspected . LXVI p. 162. Ed. K. reproved , and exborted to repent ; earnestly , yea with tears , in shew . Devils and their businesse , both with good and bad . Some Cabalistical stuff , promised . ¶ p. 164. Ed. Kelley's Confession of heretical , damnable opinions by him held and believed . His repentance , abjuration of Magical arts and practices ; conversion unto God ; believed by Doctor Dee ( upon great probabilities ) to be hearty and sincere . His thanks to God for it . ¶ 165. More of Kelley's conversion . No Apparition , and why : divers conjectures of Dr. Dee . LXXVII p. 166. Apparitions to comfort and confirm Al. Lasky . LXVIII Visions and Apparitions to Ed. Kelley , first alone : then in the presence of Doctor Dee : The visitation : the mercies , of God : Great promises . Exposition ( by spirits ) of the Vision . ¶ Ed. Kelley tempted , and doubtful again . LXIX p. 171. A Vision to Ed. Kelley , and Al. Lasky : with promises out of the Psalms . LXX p. 171. Furniture of the Table : crosses , &c. The Table of the Earth : Governour , Angels , &c. The Book , ( the title of it , Let those , &c. ) and doctrine of Enoch , revealed unto him by speciall favour : counterfeited by D. and Magicians : their Characters . Mystical Tables , Figures , Words , &c. Linea spiritus Sancti ( a horrible profanation ; but such are most Cabalistical mysteries ) mystical crosses , &c. Solomons knowledge , ( if you will believe them ) how far it extended . ¶ LXXI p. 178. The Cabale goes on . The wonderfull extent of it . Diseases how to be cured , or procured by it . Money coined , and uncoined , given by whom . ¶ LXXII p. 181. LXXIII p. 183. The secrets of States , ( so Trithemius too : we have his Tables : but never was any man the wiser : whereof more in the Preface : ) Medicine : Christ his earthly Kingdom . All things in these Tables . Ave suddenly gone : Madimi appeareth : Doctor Dee wanteth money , but can get none . A gingling ( but false ) Prophesie , concerning the Emperour to succeed Rodolph . ( See also p. 243. ) ¶ Ed. Kelley , his rage and reviling , much distiked by Dr. Dee ; repented of by Kelley himself : taken notice of ( his repeutance ) by the spirits . An extraordinary extraordinary ( so apprebesided by D. Dee ) storm of Thunder and Rain . ¶ LXXIV ibid. More Cabalistical instructions ( somewhat like Magick , as Kelley thought : ) concerning the practice of it . Dreadful Prophesies , of sudden alterations in the World. Al. Lasky , in favour . The Book to be prepared , &c. Ed. Kelley a perfect Magician , by his own acknowledgement . ¶ LXXV p. 185. Patience and Humility , commended . A pretty similitude ( if true : whereof see in the Preface : ) of the Adders dealing with her young . Infidelity , how great a sin . Yet Ed. Kelley still incredulous , for all this , and very resolute . ¶ LXXVI 186. Christ , his coming in Triumph , &c. The Book of Invocation . Satans ( Pretended ) opposition . Some Prophesies , Promises , and Instructions . LXXVII p. 187. Some questions , belonging to the Cabale , partly eluded , partly answered . Invocations of good Angels . Set Prayers not allowed , and why . Evil spirits , how to be dealt with . The Book of Invocations : and now , Set Prayers allowed of . LXXVIII p. 189. Sermon-like stuff , of the use of 〈◊〉 , &c. Some promises to Doctor Dee and Ed. Kelley . A Progresse in the Cabale of Calls . LXXIX p. 195. Doctor Dee and his fellow reproved . Doctor Dee , with great humility , doth answer for himself . Enoch : the Book delivered unto him ( the same in substance , as this , they say : ) by God. His Prayer , Humility &c. LXXX LXXXI p. 197. The spirits appoint their time , and appear . The precise time of Christs coming ; and other Prophesies , not revealed unto men , for three reasons . LXXXII LXXXIII p. 198. 199. The spirits , &c. as before . The nineteen Calls , and their beginnings . LXXXIV p. 200. More Calls and mysteries ; but not without ( pretended , ) opposition of wicked spirits . Adam's fall . The Curse upon it , and the effect of it . LXXXV p. 206. More Calls and Aires . An apparent contradiction observed by Doctor Dee ; but cunningly evaded by the spirits . Doctor Dee , his Hymne , and spiritual ( but not from God , because not well grounded : ) rejoycing , and thank giving . His son Roland in great danger . LXXXVI p. 210. Doctor Dee's contest with his spirits : he asserts his own innocency , and ( to the utmost of his power ) obedience : but is baffled by the spirits . Al. L. rejected . LXXXVII p. 211. The same contest prosecuted here also : with some threatnings . ¶ Their coming to Prague . ¶ Some Chimical gibbrish ( fit stuff to amuse unsettled braines : ) found in the house , concerning the Philosophers Stone . Read there , ( and. si rubeo m. sit nupta m , &c. ¶ p. 213. Some conjectures , and meditations of Doctor Dee's , upon some places of Scripture . LXXXVIII The VI Viol : in the Apocalypse ; as understood by Doctor Dee . A very good blessing , pronounced by an evill spirit . Divers Woes denounced . Somewhat of Doctor Dee's Wife : Al. Lasky . Doctor Dee , sent to Rodolphus Emperour , with a message , as from God. LXXXIX p. 217. The Angelical Book . New orders about it . Al. Lasky , though rejected , yet to be great for a while . Inspiration promised to Dr. d ee , about a Letter to the Emperour . ¶ A Copy of the said Letter ( by inspiration probably enough of spirits , as a man may ghuesse by the stuff , ) to the Emperour . Secrecy desired . XC p. 219. Sermon-like stuff . The power of God. Several Woes . The Trinity , &c. Dr. d ee not being willing to be put off longer , the spirits , ( against their wills ) make some progresse in the Cabale . Doctor Dee , in the execution of Gods will , to proceed with fury , &c. XCI p. 222. Doctor Dee , sharply reproved ( by examples out of the Scriptures , &c. ) for chusing ( when it was put to his choice ) rather present performance , than longer delay . XCII p. 223. The same matter here also . The yeares of Doctor Dee's life , 73. and a half ; ( which perchance might come very near to the truth , if we could certainly know when he died : ) determined . Ed. Kelley to die violently : ( and so he did : for endeavouring an escape out of prison , he brake a leg , and died of it ; as generally reported : ) Doctor Dee doth repent and revoke his choice ; in very good language , had it been upon a good ground . ¶ Doctor Dee's Letter to the King of Spain his Agent ( or Ambassadour ) with the Emperour , about his Letter ; and means of accesse , to the Emperour . XCIII Several questions proposed by Doctor Dee . The spirits shrewdly put to it about a lye which they had told ; and yet by the help of Cabalistical querks and distinctions , ( but especially , of Anabaptistical infatuations in Doctor Dee , ) they come off with credit . In what sense Doctor Dee might truly say , That himself had seen , whatsoever Ed. Kelley had seen . ¶ Doctor Dee his Letter , and Present , graciously received by the Emperour . XCIV p. 228. Apparitions , not in the Stone . The priviledge of apparition in the Stone . The Mysterie of the Trinity . Reason an enemy to God , ( to Delusion indeed , and wildnesse : sound , and sober Reason : ) as the spirits would have it . The Emperour threatned . The names of the spirits now appearing , and how to be found in the Cabalistical Tables . ¶ Some drunken pranks of Kelley's , and why here recorded . ¶ A letter of the Spanish Embassadour his Secretary to Doctor Dee , whereby he doth signifie the Emperours desire and appointment , to have him come to him . Octavius Spinola , Chamberlain , &c. brings him to him . An account of what was said on both sides . Doctor Dee's Monas , ( of which , see more in the Preface : ) his Revelations and Visions : His Angelical Stone , &c. ¶ XCV p. 231. Kelly's former miscarriage taken notice of : the cause of it : It is forgiven . Doctor Dee , &c. Their Office magnified . Kingdomes of the Earth to be destroyed . Hierusalem restored . Christ to Reigne . Other Predictions , very strange , ( but not true ) and the certain year . Rodolph . Emperour , to be exalted . Stephen King of Poland , to be destroyed . Enoch's Tables . Doctor Dee his Prayer , and Kelley's Vow . ¶ Doctors Dee's Letter to Octavius Spinola , to be communicated to the Emperour : but not delivered at that time , by reason of the Emperour his absence . ¶ XCVI p. 235. Ga. Za. Vaa : spirits invited : that is , called upon by Doctor Dee : their answer interpreted by him . ¶ The former Letter , ( with some alterations ) delivered , and the Emperours very gracious answer to it , by the said Spinola . Doctor Curtzius , a Doctor of the Laws , one of the Emperours Privy Council ; accounted very Learned : appointed by the Emperour to deal with Doctor Dee , in his behalf . ¶ XCVII p. 237. Doctor Dee asketh counsell , ( of God , he thought : ) but first encountereth with Pilosus , ( an evil spirit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I take it : ) and his temptations . Ed. Kelley very penitent still , but desirous , ( as unfit ) to be out of his Office. The spirits appear . Reconciliation : twofold : ( with God , with the Church , &c. Purgatory . The body of Christ , The case of Rodolph . Emperour , in case he obey , or disobey . The spirit of Choice in Doctor Dee , explained . Doctor Curtz allowed of . ¶ p. 239. Doctor Curtz , and Doctor Dee , ( after some Complements by Messengers ) meet . Their conference of six hours . Doctor Dee's Relation of himself , his Studies , his Suite ; ( and therein , though not apprehended by himself , his intollerable presumption , pride , high opinion of himself , &c. ) Revelations , Books , and wonderfull confidence ; as of most , that are so deluded . ¶ Ed. Kelley strangely tempted . ¶ Doctor Dee's mistrust of Doctor Curtz , upon what grounds . ¶ XCVIII p. 240. Lying : and froward silence : not ordinarily expounded . Reconciliation to the Church . The sin against the Holy Ghost : what it is . Complaints ; and Prophesies against the Emperour , and Doctor Curtz , because of their infidelity , and disobedience . Doctor Dee in high favour : England given to him , and for his sake , not destroyed : Yet the Crown there , to be transferred , &c. Doctor d ee warranted , and commanded to write to the Emperour , that he could make the Philosophers Stone : though , yet , he could not , but is promised it ; and the gift of healing : ( which diver Enthusiasis have boasted of ; and if they have done any thing really , there is no question but they have done it by the help of spirits . How safe therefore it is to go unto such , let men consider . ) Ed. Kelley prayes for Doctor Curtz his sudden death , but not heard . ¶ XCIX p. 243. The same Commission , here again , about the Philosophers Stone : and the Emperour , here also threatned : and another ( Ernestus ) assigned to his place . Reported here to be possessed by a Devil . ¶ C p. 244 Doctor Dee , comforted and confirmed by his spirits , against slanders , and evill reports : out of Scripture , &c. ¶ The spirits here , seem to allude to a passage of the Sibyls Verses , ( a counterfeit Book : ) as Doctor Dee doth observe at last , to agree with it . They tell Doctor Dee he shall be with the Emperour in spight of the Devil : ( so they can play upon themselves , when they list , to fool men : ) but did not say true , and in that shewed themselves very Devils ; and that Doctor Dee might have understood , had not his understanding been so blinded and captivated by them . ¶ Doctor Dee invited to Dinner , by the Spanish Embassadour : who , among other things , professeth himself to be descended of Raymundus Lullius : that this Raym. L. ( if we may believe him ) by a retired solitude , without Books : ( the way commended by the late Method also : but indeed the most ready way to put men out of their wits : ) of an ignorant illiterate man , became very learned : and that he had the Philosophers Stone : whereupon he doth conclude and build , that which Doctor d ee related of himself , his visions , and revelations , &c. might be as possible , and true . The Emperour , by him commended . ¶ p. 246. The second Letter , written by Doctor Dee to the Emperour . His confidence as great as ever ; and particularly concerning the Philosophers Stone , which he doth here promise to the Emperour , ( being so perswaded by his spirits , though as yet , as ignorant of it , as ever . ) ¶ Doctor Dee at Dinner again with the Spanish Embassadour . ¶ Ed. Kelley troublesome : Doctor Dee's confidence in God , and great penury . ¶ p. 247. Dr. d ee visited by Dr. Curtz , at his own house . His complaints : Dr. Curtz account of the Emperour ( his Master ) present apprehensions of this business : Some Mathematical Books written by Dr. Dee , and Commandinus ( a very famous man ) &c. ¶ p. 248. Another Letter of Doctor Dee's to the Spanish Embassadour . His wonderfull confidence , declining ( wisely : his spirits had so instructed him , ) the test of humane reason . ( rostris , for mentis to be corrected , here . ) ¶ An account , ( in a Postscript ) of his last conference with Dr. Curtz . ¶ CI p. 249. After a swelling Preface , ( fitted for the Scene , and Auditours ) a long discourse ( upon occasion of Doctor d ee his Wife's sicknesse : ) of true Physick , and the causes of diseases : much savouring ( whereof more in the Preface : ) of Paracelsus his style , and spirits . Rare stuff , most part of it , for a Quack . ¶ CII p. 252. CIII p. 253. The same matter prosecuted , and particularly applyed to Jane Dee , ( the wife of Dr. Dee , ) her present ease : Her Disease : and the Remedy . ¶ CIV p. 253. 〈◊〉 Dee reproved , as not sensible enough of what God had done for him : which is pompously set out by the Spirits . Money not to be expected from these spirits , who neverthelesse promised them ( after a while ) great plenty of all things : power to make , and marre , whom they please , &c. Ed Kelley reproved for contriving how to deal away : Al. Lasky to prevail against his enemies . ¶ Another meeting of Doctor Curtz , and Doctor Dee's . The Emperours Answer , ( by Doctor Curtz ) to some passages of Doctor Dee's message , delivered unto him , as from God. Doctor Dee doth interpret himself . Accepts of the Emperours profer , to do him good , &c. ¶ Dr. Curtz and Doctor Dee , together again : but no account of his two Letters to the Emperour yet given . Mathematical inventions , of Doctor Curtz , &c. ¶ A draught for a Passe , to be obtained of the Emperour for Doctor Dee , &c. Doctor Dee takes notice of the respects of two Spanish Embassadours , and another great Man , done to him publickly ¶ The account of some two moneths , from 8 Octob. 1584. to Decemb. 20. are wanting . ¶ p. 353. Their second arrival to Prage . Doctor Dee's Letter to the Spanish Embassadour ; His wonderful progresse ( as he thought ) in high mysteries and revelations , &c. ¶ His house there . ¶ p. 354. Doctor Dee's Letter to Doctor Curtz : ( one of the Emperours privy Council , &c. as before , ) Complaint of aspersions , ( & minis : not nimia , as printed : ) Profession of good intentions towards the Emperour , &c. ¶ CV p. 355. ( ad 361. ) Long parabolical , aenigmatical Apparitions ; ( which Doctor Dee did not like very well , nor understand ; as appeareth by p. 361. ) and some wild Doctrines , of the fear of the Lord ; innocency , sanctification in Christ , &c. cabalistically set out . The Philosophers Stone , promised to the Emperour by Doctor Dee . ¶ CVI p. 361. Gods mysteries not to be dispenced but by degrees , &c. The Philosophers Stone , a great mystery . ¶ CVII p. 362. A Progresse in the Corbale . Opposition as before . The Lesson ( see p. 387. ) out of the Book of Enoch . ¶ CVIII p. 364. ¶ CIX p. 365. ¶ CX p. 366. ¶ CXI and CXII p. 367. A further Progresse . The mysteries of that worthy Lesson highly set out , and some kind of exposition of it : but as Ed. Kelley rightly judged , ignotum per ignotius . Reverence required . Doctor Dee in a swound . An illusion , ( so pretended . ) ¶ CXIII p. 367. Doctor Dee , &c. excepted against , as unworthy , because of their sins , and unthankfulnesse , for so many mercies . Another , ( whomsoever Doctor Dee would chuse ) upon certain cautions and conditions , to be substituted in Ed. Kelley's place . Doctor Dee's sorrow , and humble request about the Philosophers Stone . His desire to be instructed ( by his spirits ) about the Sacrament of the Lords Supper . The mystery of it cabalistically unfolded . The Trinity , Adam's fall , Christ's Incarnation . The Doctrine of Transubstantiation : Of receiving under one kind : Of adoration of the Eucharist : But receiving of it , not allowed . ¶ CXIV p. 373. The former Doctrine highly magnified : as also the Lesson , in Chimical gibbrish , of multiplication , dignification , &c. ¶ CXV ibid , More of their unworthinesse , ( through sin ) and incapacity , for such high things . Doctor Dee prayeth . Al. Lasky rejected . Doctor Dee much troubled . ¶ CXVI p. 375. Doctor Dee very earnest for the secret of the Philosophers Stone , so often promised : but eluded with Sermon-like stuff of reproof : of patience , afflictions ; worthy partaking ; 〈◊〉 , &c. ¶ CXVII p 378. Doctor Dee himself heareth , and feeleth . More reproofes . Doctor d ee to prevail against his enemies : but commanded speedily to 〈◊〉 for Prague , to prevent imprisonment , &c. ¶ CXVIII p. 379. Here again , hastened to be gone . Al. L. his case . ¶ CXIX ibid. They begin their journey ; but by an Apparition in the way , after some goodly promises made to Doctor Dee , for his obedience : and Predictions ( all false ) of judgements upon the Emperour , and exaltation of Stephen King of Poland , &c. they are commanded to return back again , and to return to Prague . ¶ Which done , Doctor Dee's Child is christened , some of the chiefest in the Emperours Court being Godfathers , and Godmothers . ¶ CXX p. 382. The Prophets of old times summoned : why visited , &c. The eternal generation of Christ , the Son of God , Platonically set out . Divine Necessity , the cause of all things : Election : Perseverance , &c. Earnest 〈◊〉 , and exhortations . Christ again : The Church Militant , and Triumphant . Doctor Dee and Ed. Kelley much taken with this goodly stuff , and confirmed in their Errour . ¶ p. 387. The pretious Lesson , before spoken of , of revealing the secret of the Philosophers Stone . ¶ CXXI p. 388. The Lesson , and some obscure words of it , expressed in English. Ed. Kelley , desirous to be rid of his office . ¶ CXXII p. 389. Jane Dee ( Doctor Dee's wife ) her earnest and humble Petition to God , ( so the poor woman thought ) and his Angels , for relief in her great necessity . The Petition answered , first with reproof ; but commendation , and promises , afterwards . The spirit confesseth , he had no power to procure them money : but instead of it , pretends to give them good counsel , to get out of Prage speedily , &c. ¶ A Record of a hot conflict between Doctor Dee , and Ed. Kelley , about some Magical papers : in which conflict Doctor Dee thought himself in danger of his life , and was faine to cry out for help . ¶ CXXIII p. 391. An Apparition fitted for the occasion . The fault of Ed. Kelley's refractorinesse , laid upon the malice and envy of the Devil , and some places of Esdras , applied to that purpose , Ed. Kelley rebuked ; but comforted and confirmed with a promise of no evil spirit to be suffered to trouble him henceforth : and many good exhortations : with a Parable also to that purpose . ¶ Some questions proposed by Doctor Dee , who is referred to the Book of Enoch ¶ CXXIV p. 395. Doctor Dee , &c. sharply reproved for not fulfilling the command of a speedy departure , with more expedition . He acknowledgeth ( convicted by some plausible considerations , ) his fault , and prayeth fervently . ¶ CXXV p. 396. The Stone shut up for twenty dayes . Their journey ( from Prage , to Cracovia : ) and in the way , strange whirlewinds . Some strife about their house . Al. Lasky , by whom Doctor Dee is brought to the King : ( sustinem , for sisterem , to be corrected , &c. ) delivers his Commission , &c. He receives the Communion : so doth Ed. Kelley . ¶ CXXVI p. 398. The Kings presence required by spirits , at these Apparitions . ¶ CXXVII ibid. Superstitious prayers ( by appointment of spirits ) to the Angels , Governours of Kingdoms and Nations . Stephen ( King of Poland ) greatly in favour ( with God ) and to be the Minister of great things . Doctor Dee doth apprehend , ( which Kelley doth often professe to have found in himself ) that the spirits knew his thoughts . ¶ Ed. Kelley , very unquiet , and blasphemous : Yet confirmed again , by some Apparitions ; to Doctor Dee's great comfort , who still ( very devoutly and innocently , had not he brought this grievous delusion upon himself , by tempting God so grievously : ) doth submit unto , and comfort himself in God. ¶ CXXVIII p. 400. Apparitions in the presence of Al. Lasky . Promises to Doctor Dee , and to King Stephen . Al. Lasky upon conditions to be received into favour again . ¶ Doctor Dee receives the Communion again . ¶ CXXIX p. 401. Apparitions at the Court of the King of Poland , in the presence of Al. Lasky , ( one of the Princes Palatine of the Country ) who is offered by the spirits , sudden destruction of the King , ( if he desire it , ) or to see him struck with Leprosie ; or otherwise corrected , if so rather . Al. Lasky his pious and religious answer , and choice : for which he is commended . The spirits will not endure , though requested , to deal with the King , in the Hungarian Tongue . They promise to speak to him in Latine . A good blessing , and formall absolution , pronounced by evill spirits . ¶ CXXX p. 402. ¶ Doctor Dee , &c. brought to Stephen , ( King of Poland , ) who upon some conditions , is willing to be present : yet makes an objection out of Scripture , as not fully satisfied that these apparitions , &c. were from God. To which Doctor Dee makes an accurat answer : ( by which it doth appear , that either he had studied the case very well , or was helped : as other reall Enthusiasts , by his spirits : ) but very full of faults in the Copy , and so printed . More here , I think , then in all the Latine of the Book besides . We take notice of it in the Errata . ¶ Before the Action , a fervent Prayer of Doctor Dee's , of his calling , revelations , Al. Laskie , King Stephen , &c. ¶ In the Action , or Apparition , King Stephen , sharply reproved for his sins . But upon condition of repentance , and submission to God ( in this way ) the Kings of the earth ( intoxticati calice Meretricis : a phrase often used in this Book : that is drunk with the cup of the Whore , ) are to do homage unto him ; and he , ( right Anabaptisme , ) to work strange execution , &c. Very lofty language , here used : Fige pedem in Aquil. &c. ¶ XXXI p. 406. Sad complaint , ( as from God ) of incredulity : The Incarnation of Christ , and thereby priviledge of Christians above the Israelits . Tears . Doctor Dee , sent with an errand to King Stephen : and a direct promise , and profer of the Philosophers Stone . ¶ Doctor Dee delivers his errand in Latin : ( but here our records , I know not by what chance , are very defective . King Stephen , it seems did not prove so credulous , as was expected . ) ¶ CXXXII p. 408 The spirits are angry , and command all to be shut up , for a season , till further order . ( the account of some moneths is wanting . ) ¶ CXXXIII p. 409. The power of God. The Jewes , and Jerusalem to be restored . And now , one Francis Puccius ( a Florentine , a zealous and learned Papist , ) being entertained , and admitted to these secrets : with great hopes of some good to be done by this fellowship : Rome also being designed henceforth for the Scene : ( see p. 417. ) the spirits apply themselves , and fit their speech to this end and occasion . The interpretation of Scriptures . The Fathers . The Church . Luther and Calvin , condemned . The Pope of Rome , cannot be ( say the spirits ) the Antichrist : and think they prove it . Exhortations to return to the Church : and a form of Prayer , or Thanksgiving , to that purpose . In the conclusion , the spirits apply themselves to Puccius , personally : He is to rebuke the present Pope , ( here called , a wicked Monster , ) against whom , if he will not be perswaded , terrible judgements are denounced . ¶ The same Action ( because the spirits here rather chose to speak English , than Latine : whereof somewhat is said in the Preface : in Latine by Doctor Dee . ¶ CXXXIV p. 417. The summe of Francis Puccius his commission , in high Language . Future Actions , in Rome . ¶ But here followeth a hiatus of some 6 moneths : which bereaves us of many particulars . In the mean time happened the sentence of banishment against Doctor Dee , by the Popes mediation and authority ; ( as his Nuncio , p. 434. doth acknowledge ) and so brake the purpose of going to Rome : though much driven on by Puccius , &c. as will appear . ¶ p. 418. Doctor Dee's record of a strange thing , ( a very miracle , in his judgement , ) that hapned in his presence , and sight ; to wit , Books that had been burned by him , ( or in his sight ) restored unto him whole and entire , by spirits , &c. ¶ CXXXV p. 419 Prince Rosimberg ( you may see his Titles p. 425. ) called , and admitted into the Society , to be partaker of the Mysteries ; and the Executioner of ( so supposed ) Gods judgements , &c. ¶ Prince Rosimberg , upon relation of what had been revealed , concerning himself , accepts of it thankfully : promises amendment , and prayes for the Emperour , ( whose Vice-Roy he was in Bohemia , &c. ) that he may not be destroyed , but repent rather . ¶ p. 421. A Letter of his ( with his own hand ) to Doctor Dee , to the same purpose . ¶ Doctor Dee's Journey to Leipsig . ¶ His Letter to Sir Francis Walsingham , Secretary to Queen Elizabeth : wherein is observable his wonderfull confidence ; and vain boasting , ( though not without some grounds : ) as a very Enthusiast , and deluded man : though it cannot be denied , that some Enthusiasts , upon lesse grounds , ( when God hath been pleased to give way ) have had far better successe . ¶ p. 424. One Jul. Ascanius , his Letter to Doctor Dee , informing him of some reports , and attempts against him in Germany , as a Necromancer , &c. ¶ p. 425. A Letter of Doctor Dee's to Prince Rosimberg , complaining of those reports , and attempts , by the Nuncio , &c. ¶ 426. Another , to the Emperour , of the same subject . ¶ The sentence of Banishment against Doctor Dee , &c. in the German Tongue . ¶ p. 429. Prince Rosimberg his questions and petitions , miraculously ( as was conceived ) answered . A white paper being set upon the Altar , whilest Masse was said : the said paper after Masse , was found all written , and as soon as copied out , all the Letters of it vanished . A Copy of the said paper , or ( miraculous ) writting . ¶ ibid. Some observations of Doctor Dee's , upon Francis Puccius ( of whom before ) his carriage ; whereby it did appear vnto him , that the said Puccius did not deal truely and sincerely : which troubled Doctor Dee , who much desired to be rid of him . ¶ p. 430. A conflict of his , with the said Puccius , about their going to Rome , &c. ¶ p. 431. A Paper delivered by Puccius , to Doctor Dee , as from the Nuncio ; by which they are absolved from all crimes , ( were they never so great and hainous ) so they will go to Rome . Puccius his inconstancy about that Paper . ¶ Doctor Dee's Letter to the said Nuncio , upon that occasion : wherein , among other things , to tell him of these Books that had been burned , and were ( miraculously ) restored ; and of many more burned ( part of these Records certainly ) not yet restored , but promised and expected . ¶ The said Letter after some contest about it , committed to Puccius , to be carried and delivered . ¶ More of Puccius his not faithful dealing . Some Heresies also of his . Some other things , laid to his charge by Doctor Dee . ¶ p. 434. The Popes Nuncius , his answer to Doctor Dee : grave , and courteous . ( At the beginning of it , aut , for autem to be correct . ) ¶ p. 435. A Paper , ( here inscribed and stiled , Oraculum Divinum ) in Kelly's absence , written and delivered ( as Doctor Dee doth here record : ) by spiritual and divine means : the drift whereof is , to confirm Prince Rosimberg , At whose request , the sentence of banishment is mitigated . ¶ p. 436. A long and submissive Letter of Francis Puccius , to Doctor Dee , &c. where , among other things , he gives him a very punctual account of what had passed , in discourse , between the Popes Nuncius , and himself , concerning their cause , apparitions , high attempts , &c. ( well worth the reading . ) His encounter with a Jesuit , before the said Nuncio . What account Prince Rosimberg , and some other great men , made of them . ¶ p. 444. Kelley , to Doctor Dee : Doctor Dee , to his Wife ; but nothing considerable in either . ¶ CXXXVI p. 444. ¶ CXXXVII p. 445. Apparitions in the Stone , ( after 6 moneths intermission ) renewed , with expressions of great devotion , in Doctor Dee : but with many Woes and threatnings , by the spirits : who neverthelesse , Prince Rosimberg being present , promise fair to him , and give him some instructions , how to carry himself . ¶ Francis Puccius very troublesome ; but at last quieted with the restitution ( Doctor Dee , at this time , abounded with money , 2000 Ducats in one bag : Prince Rosimberg had a good purse : ) of 800. Florens : which the said Puccius had formerly contributed for the service . ¶ CXXXVIII p. 448. Doctor Dee makes bold to propose some questions ( tending to the secret of the Philosophers Stone ; as I take it : ) out of season ; but is rejected , and doth humbly submit . THE CONTENTS OF THE SECOND PART . Part II. ACtion I p. 1. Sermon-like stuff : Doctor Dee ( having a zeal , but not according to knowledge ) mervailously affected with it . Prince Rosimberg his expectation of money answered , and eluded with great subtilty , by example out of Scripture , of Abraham , David , Solomon , &c. The precious Powder he had , how and when , to be used . Judgements to be executed upon several Great ones , ( sure enough if they had prevailed ) by Prince Rosimberg , as from God. Ed. Kelley , his Wife barren : why . He very weary of his office : reproved for it , and another ( Arthur , Doctor Dee's son , ) to be substituted in his place : yea , and his portion of the precious Powder to be taken from him , if he do not repent . II p. 4. Arthur , first presented , and prepared by Prayer , &c. enters upon his Office : Seeth divers things in the Stone ; Lions , Men , &c. but heareth not . III p. 5. Arthur again , as before : Three Exercises in one day . IV p. 7. Arthur again , as before : in two Exercises more . V p. 8. Ed. Kelley , in his Office again : sees and hears , as before . Uriel , first authour of Doctor Dee's and Ed. Kelley's conjunction . A New Law promsed here again . Anabaptistical Doctrine of committing Adultery , for Gods sake , &c. ¶ Of some words here , see the Errata . VI p. 9. Here the spirits begin to shew themselves in their own likenesse apparently , teaching doctrines of Devils : and yet still ( as their instruments at this day in divers places ) in the name of God. Doctor Dee and Ed. Kelley , are exhorted , yea commanded , to have their Wives in common . The case argued on both sides stifly and eagerly . Other strange Doctrine of Devils , ( noted , and rejected in the Preface ) of murder condemned by the Laws of men , approved by God. Saint Paul impiously slandered . Great promises , in case of obedience . The Powder . The Pope here accursed : yet Popery elsewhere justified . Kelley scandalized : Doctor Dee in great Agony . Some secrets of distillation revealed by spirits . The Powder again , and how E. K. came by it . Predictions of England , &c. ( all false and foolish ) Ed. Kelley his fidelity suspected . Cabalistieal mysteries of Letters , and Numbers : not well understood by Doctor Dee , &c. though much helped by his spirits . But at last , he hath joy , ( in spirit as he is perswaded ) and resolves to obey ¶ Doctor Dee , Ed. Kelley , and their two Wives , their sense , apprehensions , and resolutions , concerning this new doctine of promiscuous copulation enjoyned : expressed in form of a Covenant ( so by them called ) with God : here first exhibited , and afterwards , p. 20. compleated , and subscribed by the Parties : ¶ with a most wicked clause , or conclusion , of dreadful imprecations to all that should hereafter come to the knowledge of it , or bring it to knowledge : whereas it is much to the glory of God , and true Religion , that such mysteries of Hell and darknesse , should come to light , to be abhorred by all men : and that others may be warned by such sad examples , not to hunt after new doctrines , and pretended inspirations and revelations . ¶ p. 17. Ed. Kelley his Declaration of his dislike , from the beginning of these Actions , in generalle His opposition upon occasion . His dislike of this new doctrine ( in particular ) as contrary to the revealed Will of God : how satisfied in some measure : and thereupon his readinesse to obey . But upon the womens professed dislike , and 〈◊〉 , resolves to give over all further dealing . VII p. 19. Apparitions . The chief Stone carried away by spirits in their fight . More exhortutions and arguments , for compliance to this new doctrine . Offer of a Miracle , for further confirmation . VIII p. 21. Another Apparition ( upon request made ) to confirm them in their purpose of obedience . IX p. 22. Yet another to the same purpose . The Covenant torne by Kelley , made whole again by spirits . The great power of God : faith and obedience ; the main thing . Great promises . Judgements prouornced against Kelley his tearing the paper of Covenant . Against others , ( some already executed ) for enticing him away : By which it seems Kelley being terrified , resolves to tarry , and obey . ¶ The Stone , strangely taken away , as strangely restored , in the presence and sight of both . X The Act of obedience ( good words , to countenance greatest villanies , never wanted : as dayly seen : ) performed , is accepted by shews and speeches . Commendation of Wisdom . Secrecy enjoyned . XI Cabalistical Doctrine , of the Creation of man : The soul of man , not the subject of sanctification , &c. Great Promises and Predictions : ( equally true ) entertained , ( with the Doctrine : ) with comfort . ¶ p. 28. Prince Rosimberg : ( the man now in favour : but miserably abused and deluded : ) two Letters of his to Doctor Dee , &c. Several questions by him proposed , as expecting great things ; and wholly to be governed by their spirits . His confidence of a great Treasure , in the Powder delivered unto him . ¶ p. 30. Several Questions , and Petitions of Doctor Dee's upon the former Proposition , &c. to be offered unto God : among the rest , one for the making of the Philosophers Stone : Another , for Kelley's being sick : for his Wife , being barren : for his own Wife sick , &c. The Empeperour of Moscovie , his great opinion of Doctor Dee , and favour offered . ¶ But here followeth that great hiatus , or interruption of Story , which bereaves us of many years ( spoken of in the Preface : ) account . All from hence , to the end , set out unto us but the sad and lamentable Catastrophie of this long Delusion . Kelley is no more heard of now ; yet the spirits appear still in the same shape , as before . ¶ An. Dom. 1607. ( Stylo Jul. ) Martii 20. By this time Doctor Dee was become a very old man : If he were Sexagenarius ( as he is stiled in Puccius his Letter , P. 1. 439. l. 15. ) a. d. 1586. he must needs be fourscore and upwards by this : But we need not take the word so precisely : However if towards it then , ( more or lesse ) he must be very old now , as I said before . THE CONTENTS OF THE THIRD PART . Part III. ACtion I p. 32. Raphael ( pretended ) sent unto Doctor Dee , to comfort him , being ( besides old Age ) much afflicted with poverty and sicknesse . II p. 33. The same Raphael . Of a certain Treasure somewhere under ground , ( as was supposed . ) Doctor Dee's questions rather eluded , than really answered . Put-offs , and Promises , ( of wonderful Wisdom , &c. ) still . III ibid. A Voice sent to Doctor Dee , then ( as it seemeth ) alone . IV p. 34. Raphael again : who , with many fair pretenses , and very forcible Rhetorick ( to such a one as Doctor Dee ) doth deliver a message unto him , of a Journey into a far Country , to be undertaken by him in this his miserable case and condition , of purse and body , through years , and present sicknesse . The danger of his disobedience herein , and reward of obedience ; the Philosophers Stone , &c. Doctor Dee is willing . ( O rare faith : or rather prodigious , but deserved infatuation ! ) Salisbury , iand his Devils ; if the Devil may be believed . ¶ p. 36. Some Cases and Questions proposed , and to be proposed . ¶ It seems Doctor Dee , at this time , took upon him to be a Cunning-man . His necessity which was great , might put him to it to try all means : but I think he was too honest to thrive by it . V p. 39. The same Raphael . Some questions ( I doubt , how truly ) resolved about the Treasure . The Journey hastened . The History of Tobias . VI p. 40. Raphael in the Stone : The Jewel ; the Powder : in Doctor Dee's possession ; but not yet of use to him . His thankfulnesse , ( good man. ) VII p. 41. Raphael again in the Stone . The Journey . Great Promises of Wisdom , &c. Doctor Dee's enemies at Court. Money intended by the Emperour ( so also p. 38. ) to Doctor Dee , hindered . Some Cases , concerning others , and himself , at his request answered . VIII p. 43. Raphael : Divers Questions and Cases by him answered . One John Pontoys , very ambitious to serve Doctor Dee , in these Apparitions . ¶ Which end here in our Relation : and probably , with his life : or at least , ( though his spirits had promised him , p. 34. addition of many years ) not long before his death . I cannot yet learn the direct time of his death : but much about this time , ( by all reports : ) and in England , certainly . Though his sin was very great ( as in the Preface is shewed : ) yet because of his simple and sincere intentions towards God , it may charitably be hoped , that God was so merciful to him , as to let him know his errour , and to repent of it , before his death . ¶ p. 46. That which follows here , is certainly intended for part of that holy Language , which Adam in Paradise is said P. 1 p. 64 , 92. to have spoken : and by which great wonders might be wrought . I have neither faith , nor curiosity to inquire into it any further : neither will , ( I think ) any sober man. INstead of other Approbation : the Reader ( besides the judgement of the late Arch-Bishop of Armagh : for his Piety and Learning so famous every where ; spoken of in the Preface , first page of it : and the judgement of divers others , that read the Book Manuscript , and wished it printed : ) may consider , how sollicitous the Devil hath been , when he saw his plots ( God opposing ) not likely to take effect ; that these Mysteries ( these Papers and Records ) might not come to light . First , by p. 418. and p. 431. ( Doctor Dee's Letter to the Popes Nuncio ) and some other places of the Book , it doth appear , that they were all burnt , by command ; though some afterwards ( upon appearance of better hopes ) strangely restored again . Again , Part II p. 21. is that horrible imprecation ; whereof more in the Table . Lastly , these remaining Papers and Records , here exhibited , were under ground , God knows how long : and since that , though carefully preserved , were even at the very last , when the worthy Owner took care , and was at the cost to have them transcribed : and so at the last , ( not unluckily , I hope for the publick good : ) they fell into my hands . M. C. ERRATA : Those of the Book . MAny will be found in the Book : a good part proceeding ( besides ordinary typographical mistakes , even where best care is used : ) from the uncorrectednesse of the Copy : which might happen , partly through the illegiblenesse of the Original it self , in many places : and partly from mistakes in the said Original , where most legible . The cause of which mistakes and miswriting , you may find P. I p. 159 l. 20. &c. and besides what is there said , it may be probably collected from P. II. p. 27. l. 43. and p. 23. l. 20. and some other like places that Ed. Kelley for the most part , when he made report to Doctor Dee , of voices and speeches , ( such especially as were of some length ) did not know what he said himself , and so might the easier mistake . A good part of the Greek . P. I. p. 27. was misreported , and mistaken , as is shewed in the Preface p .... ) and I believe never throughly understood by Doctor Dee himself : It cannot therefore be expected otherwise , but that there should be many faults in the writing : for which I would not have the innocent ( the Printers and Correctors , I mean : ) to bear more blame , than comes to their share . Yet however , though many : most are such ( those places excepted where the Original was very faulty : ) as may easily be corrected by an ordinary Reader that is conversant in books of all kinds : Or if not so easily corrected yet such as will not bereave the Reader of the main sense and matter . Some few passages here and there , it may be , will be found where a reasonable Scholar may be put to it : as P. II. p. 9. L 11. alias vobismet ipsis disimperitis : which certainly must be read , alas vobismet . ipsis disruperitis : there being a man fest ( and pertinent ) allufion , in the words , to that allegorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( wing-breeding : or , bearing : ) of the soul , so famous in the Books of Philosophers ; Platonists especially . That very expression is to be found in Plato , ( or Works commonly adscribed unto him : ) not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is the same in effect : ) but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alas confringere , as it is here . Some such places here and there , may be found , where the Reader must take some time to consider , ( in what is Latine , especially : ) if he think it worth the while . I have said as much as I think needful , and my leisure will afford me at this time . ¶ Since this written , observing that p. 403 , 404. the Latine there in both pages , is very full of faults , ( far more there , than any where else : that I have observed : ) I thought it would not be amisse to correct those two pages . The Reader may the better know what he hath to do upon such occasions , though I dare say he will not meet with the like again in the whole Book . PAge 403. line 3 , 4. read Cons. in oratione vestrâ r. t. q. capitulâ , in q. totius orationis u. est . m. Pr. de prophetiarum & revelationum cess ib. l. 6 gratum , l. 8. Regiae . l. 9. intelligitur . ib. omnimodae D. pot . l. 12. proph . scilicet de D. f. l. 14. completam & consummatam . l. 17. Nam ob hanc causam c. — scivisset . l. 18. prophetica — praecipuus sc. l. 19. Christianos ) — collimatus & i 〈◊〉 l. 20. redemptionis humanae consummatum c. l. 21. Nam cum cons. l. 22. deponentes eum de . l. 23. ipsemet ch . l. 26. Christum — incipiens à M. l. 27. interpretabatur . l. 28. eosdem repetebat ; Haec sunt verba quae locutus sum ad vos , cum adhue essem vob . l. 30 , 31. nullae ess . prophetiae vel revel . ipsae se. — dicendum c. l. 32. rev . sive notabili illâ B. Joannis Ap. l. 33. 〈◊〉 l. 34. Et in vl . c ei . Ap. sive Revelationis , ter , eandem u. l. 36. Praeterea , quae er . l. 28 Actuum l. — 〈◊〉 C. l. 39. p ipse dicit , si gl . l. 42. & ne magn . revelationum extollat me , d. e. m. stimulus c. l. 43. colaphizet . & . Notum m. f. l. 48. Evangelistus . l. 50. 〈◊〉 pl. l. 52. scimus , & jam hac aet . l. 53. prophetiae . l. 54. u. expressae de m. Divinis Et de locut . l. 55 invisibile q. ¶ Page 404. l. 1. quid putandum est ? — Christi t. l. 2. Actuum . l. 3 supervenerunt . l. 5. quae facta e. s. Claudio . ¶ Ad sec. a. l. 6. asseronovit . l. 11 , 12. vere p. r. discr . existimetis D. l. 13. secreta , valde l. l. 16. nostrarum A. l. 19. actiones : Angelorum videl . D. b. l. 20 sunt cens . l. 26. Sempiterne vere , & une D. l. 27. admonuisti . l. 29. syrtibus m. — homicidar . l. 30. expedivisti . l. 33. agnescimus . l. 39. mirificis — sitiebas R. l. 34. qui t. 〈◊〉 & 〈◊〉 ex animo t. s. vir . l. 41. obedientiam exhibeam . l. 42. notos — sustineremus , st . 43. nostras — per 7. m. l. 44. autem — tuâ maximâ gratiâ , f. l. 45. incolumes . 46. n strae o — spurcitiis : l. 50. fermentanda g. l. 51. quidam propositi nis . l. 53. viribus transglutiendo u. l. 54. Mitte ig . n. lucem & v — sempiterne , Vive , & Vere . l. 56 vivum — esse : Me autem . l. 57 , fidelem tuum & sincerum e. servum : l. 58. ante m. ¶ In the Margin ( as I ghuesse : ) In lapide quem Ang. m. adduxit : & perscripta erat nostra a. cum eodem . Some things to be corrected in the Preface : the Authour being then in a Journey when it was printed , and so his intended re-view being prevented by the quicknesse of the Presse . FIrst , he desires the Reader to take notice that he finds his Orthographie altered in divers places : as Phylosophie , and Phylosopher ; for Philosophie , &c. Hyppocrates , for Hippocrates , &c , His pointing also : as , full points , for two points : as in the second page . before Although : and before : Yet : which doth much obscure the sense . ¶ Besides this : ( but I must desire the Reader first to adde the figures there , none being printed : ) Page 1. line 17. read : in any age : to read I say , &c. p. 2l . 44. First then , ( as from them th . p. 3. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t. p. 4. l. 14 how that happ . p. 5. l 35. r. and others , some to s. p. 7. l. 4. r. ingenuous prof . p. 10. l. 14. which may eas . p. 11. l. 43. So Justine M So quoted indeed and believed by divers ; but not rightly : but however one of the anc . p. 13. l. 19. 〈◊〉 . saepissimè 〈◊〉 p. 14. l. 7. r. by the out app . ibid l. 37. some mischief w. be d ibid l. 40. r. as the D. p. 15. l. 36. Jul. Caesar 〈◊〉 . p. 16. l. 23. and 28. Trallianus . ibid l. 43. r. Reason : sight , S. ibid l. ult . that those m. p : 18. l. 23. these cl . p. 19. l. 37. admisisset ille 〈◊〉 se u. ib. 42. r. se. illi ign . p. 19. l. 7. deseruit n. Ib. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid 20. aperirem . Ibid 45. th . dayes among others , one melioris notae , as we say , by S. H. against 〈◊〉 . As afterwards ( some 3. or 4. years after ) Popish impostures ( then used and discovered ) of the same nature , for the advancement of their cause , occasioned another of the same Authour , and Subject , ( exorcismes ) against Papists . I have th . — p. 21. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. 23. adductos . Ib. 24. cum c. s. p. 23. l. 21. Christians : ackn . Ib. 33. more sex . Ib. 35. Sec. therefore w. p. 24 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 25. 44. true a. s. Chr. p. 26. 28. request t. p. 27. 26. yea ready , wh . p. 28. 11. fo rs . 〈◊〉 , p. &c. and p ..... ( in Lat. p. 27. 43. presented ; and appr . p. 30. 25. true nat . but in the o. Ib. 26. obs . dilig . Ib. 30. for that P .... himself f. p. 31. 31. commendeth . p. 33. 7. differences in r. Ib. 11. 12. of thing — hath d. p. 34. 36. delayed a. p. 35. 34. confused or conf . p. 35. 7. Devils w. Ibid 9. He did c. p. 37. 22. lived . Th. 39. 6. more probably den . Ib. 17. part it is ( if any part at all , and not rather a new counterseit under an old vizor : ) so oft . Ib. 36. hath had a h. p. 40. 7. spirituum — meâ aet . Ib. 11. d. do th . Ib. 15. Ars. fac . Ib. 23. former a. p. 41. 23. of what is tr . p. 43. 6. they may h. f. som. perchance th . ibid 7. Synes . ibid 23. in the T. ibid 33. conceited . ibid 43. some Table . p. 44. 6. about a y. p. 46. 7. priùs ost . p. 47. 25. more of it . It is a. ibid 27. belonged u. p. 49. 15. who b. ib. 31. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 50. 12. lactucas . 45. of this , occ . p. 52. 30. I knew . p. 53 5. and praying . Postscript l. 22 ministery . Besides these Errata's : it is fit the Reader should know that the written Copy of the Preface had many references to the pages of the Book M S. which because they did not agree with the printed pages , the Printer thought impertinent to set down : which neverthelesse hath bred some confusion in some places ; as p. 46. 47. and elsewhere : but may easily be rectified by the Table , at the beginning . Again , some marginal quotations are omitted , which may be supplied . P. 34. against the 3 , 4. and following lines : [ Treatise of Enthusiasme : Ch. 4. and 6. of Rhetor. and 〈◊〉 . Enth. ] P. 36. against line 11 , 12. &c. [ Vera ac memorabilis Historia de 3. Energumenis &c. Lut. Par. 1625. dedicated to the King of France . ] P. 48. against l. 6 , 7. &c. [ De arte Gramm . l. 1. cap. 41. p. 141 , 142. ] Lastly , I cannot give a reason of the Italica : or different letter , in some places : but that the Printer , or some body else , have pleased their phansies therein . ¶ In the Table : Part I Act. VI. of the same nature . Act. LI. res . to leave Dr. Dee . Act. LXIII . Some char . and properties . Act. CI. observe : at least . to ag . Act. CIV . no ace . of his second L. ibid is want . Act. CVII . in the Cabale . Act. CXIII . but reserving of it not all . CXVII . from Prag . Act. CXX . spoken of , rev . CXXX . intoxic . CXXXV . he doth tell b. of those b. Part II Act. IX . pronounced ag . The HOLY TABLE A Specimen of the Tables or Book of ENOCH . A TRUE RELATION OF Dr. DEES Actions , with spirits . Liber Mysteriorum ( & Sancti ) parallelus Novalisque . Lesden MAY 28. 1583. Δ. AS J. and E. K. sate discoursing of the Noble Polonian Albertus Lasci his great honour here with us obteined , his great good liking of all States of the people , of them that either see him or hear of him , and again how much I was beholding to God that his heart should so fervently favour me , and that he doth so much strive to suppresse and confound the malice and envie of my Country-men against me , for my better credit winning or recovering to do God better service hereafter thereby , &c. Suddenly , there seemed to come out of my Oratory a Spirituall creature , like a pretty girle of 7 or 9 yeares of age , attired on her head with her hair rowled up before , and hanging down very long behind , with a gown of Sey , ..... changeable green and red , and with a train she seemed to play up and down ..... like , and seemed to go in and out behind my books , lying on heaps , the biggest ..... and as she should ever go between them , the books seemed to give place sufficiently , dis .... one heap from the other , while she passed between ●hem : And so I considered , and ..... the diverse reports which E. K. made unto me of this pretty maiden , and ..... Δ. I said ..... Whose maiden are you ? Δ. Sh. ..... VVhose man are you ? Δ. I am the servant of God both by my bound duty , and also ( I hope ) by his Adoption . A voyce . ..... You shall be beaten if you tell . ..... Am not I a fine Maiden ? Give me leave to play in your house , my Mother told me she would come and dwell here . Δ. She went up and down with most lively gestures of a young girle , playing by her selfe , and diverse times another spake to her from the corner of my study by a great Perspective-glasse , but none was seen beside her selfe . ..... Shall I ? I will ( Now she seemed to answer one in the foresaid Corner of the Study ) ..... I pray you let me tarry a little [ speaking to one in the foresaid Corner ] Δ. Tell me who you are ? ..... I pray you let me play with you a little , and I will tell you who I am . Δ. In the name of Jesus then tell me . ..... I rejoyce in the name of Jesus , and I am a poor little Maiden , Madini , I am the last but one of my Mothers children , I have little Baby-children at home . Δ. Where is your home ? Ma ..... I dare not tell you where I dwell , I shall be beaten . Δ. You shall not be beaten for telling the truth to them that love the truth , to the eternal truth all Creatures must be obedient . Ma. ..... I warrant you I will be obedient . My Sisters say they must all come and dwell with you . Δ. I desire that they who love God should dwell with me , and I with them . Ma. ..... I love you now you talke of God. Δ. Your eldest sister her name is Esémeli . Ma. ..... My sister is not so short as you make her . Δ. O , I cry you mercy , she is to be pronounced Eseméli . E. K. She smileth , one calls her saying , Come away Maiden . Ma. ..... I will read over my Gentlewoemen first . My Master Dee will teach me , if I say amisse . Δ. Read over your Gentlewoemen as it pleaseth you . Ma. ..... I have Gentlemen and Gentlwoemen , Look you here . E - K. She bringeth a little book out of her pocket , ..... She pointeth to a in Picture the book . Mad. ..... Is not this a pretty man. Δ. What is his name ? Ma ..... My ..... saith , his name is Edward , Look you , he hath a Crown upon his head , my Mother saith , that this man was Duke of York . E. K. She looketh upon a Picture in the Book with a Coronet in his hand and a Crown upon his head . Ma. ..... This was a jolly man when he was King of England . Δ. How long since is it that he was King of England ? Ma. ..... Do you ask me such a question , I am but a little Maiden ? Lo , here is his Father Richard Plantagenet , and his Father also . Δ. How call you him ? Ma. ..... Richard , Surely this was Richard Earle of Cambridge . E. K. She turneth the book leaves , and said . Mad. ..... Here is a grim Lord , He maketh me afraid . Δ. Why doth he make you afraid ? Ma. ..... He is a stern fellow , I do not know him what he is . But this was the Duke of Clarence . This was Father to Richard Earle of Cambridge . Lo , here is Anne his wife . E. K. Turning over the leafe , The same was heir to all Mortimers lands . Edmund was her brother . Lo , Sir , here be the wicked Mortimers . E K. She turned over diverse leaves , and then she said Ma. ..... This same is Roger Mortimer . ..... My Mother saith this man was Earl of the Marches . This same is his wife . He had a great deale of lands by her , for she was an Heire . This same is wild Genvill , her Father . Here is a Town they call Webley . Here is Beudley . Here is Mortimers Clybery . Here is wild Wenlock . Here is Ludlow . Here is Stanton Lacy. Genvill his wife was Heire of all these . Here is Hugh Lacy her Father . He weareth his haire long , for he was Deputy of Ireland ; That maketh him look with such a writhen face . My sister hath torne out the other two leaves , I will bring them when you have supped . I pray do not tell any body of me . Δ. We were earnestly called for to Supper by my folks . After Supper . Ma. ..... Here is William Lacy Father to Hugh . Here is Richard his Father . And here is Sir Richard his Father , and here is William , Sir Richards Brother . Here is his going into France . Δ. Quo anno Christi ? Mad. ..... I warrant you my eldest Sister will tell you all . Here is his going into Denmark . My Sister will come shortly , and tell you how he married in Poland , and what issue this William had . Δ. I pray declare the Pedigree down to this Albert Lascy . Ma. ..... Alas , I cannot tell what 's done in other Countries . Δ. I know you are not Particular of this Country , but Universal for all countries in the whole world , which is indeed but one Countrey , or a great City , &c. Mad. ..... Well , my sister will shortly come and tell you unlooked for , If you judge these things well that I have spoken . Nam vera sunt . Nam verus est qui me mifit . Truth is all that is truth . The Mortimer I spake of , is the first of the six : there were six Mortimers Earles of March. Edmond was the last , and Roger the first ; that Mortimer was the Grandfathers Grandfather of this Edmond . E. K. There seemeth some one to call her , whom I hear now . Ma ..... I come . Δ. She took up her Skrolls on the ground , of which some were very old , and she put up her book . Ma ..... This may stand you in some stead . Δ. Mitte lucem tuam & veritatem tuam , Jesu Christe , Lux vera , & veritatis perennis Fons . Amen . Monday à Meridie hora 4½ Δ. We presented our selves , ready for instruction receiving , and presumed not to call my good Minister spiritual , but by humble prayer referred all to God his good pleasure . E K. The Golden Curtain which covereth all the Stone hangeth still , but I heare a voice or sentence thrice repeated , thus . A voice ..... Sanctum , Signatum , & ad tempus . Δ. The sense hereof may be divers wayes understood , and more then I can imagine , but which sense is to our instruction would I faine know . A voice . ..... Sanctum , quia hoc velle suum ; sigillatum quia determinatum ad tempus . E K. Hard speeches , but he could not perfectly discern them . A voice ..... Ad tempus & ad tempus ( inquam ) quia rerum consummatio . All things are at hand . The Seat is prepared . Justice hath determined . The Judge is not yet willing . Mercy thrusteth it self betwixt the Divinity . But it is said , The Time shall be shortned . E K. Saw no creature : But the voice came behind him over his head , till now : when he espied one standing on the Table besides the silke cloth on which the Stone stood ; he seemed like a Husbandman all in red apparel , red hose close to his legs , a red jacket , red buttoned cap on his head , yea , and red shooes . He asked E. K. how he did , and E. K. answered , Well I thank God. Δ. By your apparel it should seem you have somewhat to say concerning the Commons of this Realme , and not of high School-points , or Sciences . I am desirous to know who sent you ? What is your message ? and what is your name ? for a name you have peculiar as all Creatures else . Δ. He paused a good while ; whereupon I asked him if he considered my speeches ? ..... I consider your speeches , for I have left nothing behind . E. K. He kneeleth down and seemeth to say somewhat , his speech is quick , round , and ready . He seemeth to pray in a strange Language . I perceived these words among many other , Oh Gahire Rudna gephna oh Gahire , &c. His Countenance was directed towards the Stone . ..... Vestra non mea facio . E K Now he standeth up . ..... Hast not thou said , From whom comest thou ? What is thy message ? [ Δ. He looked toward me ] And hast urged my name ? Saying , All things have a name . It is true ; for so they have because they are . Hast thou left any thing unsaid ? Δ. You rehearse my speeches not onely in general , but also in particular . The will of God be done ( to his glory ) for the rest . ..... My message is from him , in whose name thou hast desired it , which hath said lift up thine eyes , and look unto ( behold I say ) the sum of my Commandments , 1. What I am , 2. Whose Ministers you are , and ( as it is said before ) 3. To what end and purpose it is . Then cease to plead when Judgement standeth in place ; For all things are determined already . The 7 doores are opened . The 7 Governours have almost ended their Government . The Earth laboureth as sick , yea sick unto death . The Waters pour forth weepings , and have not moisture sufficient to quench their own sorrows . The Aire withereth , for her heat is infected . The Fire consumeth and is scalded with his own heat . The B dies above are ready to say , We are weary of our courses . Nature would fain creep again into the bosom of her good and gracious Master . Darknesse is now heavy and sinketh down together : She hath builded her self , yea ( I say ) she hath advanced her self into a mighty building she saith , Have done , for I am ready to receive my burden . Hell it self is weary of Earth : For why ? The son of Darknesse cometh now to challenge his right : and seeing all things prepared and provided , desireth to establish himself a kingdom ; saying , We are now stronge enough , Let us now build us a kingdom upon earth , and Now establish that which we could not confirm above . And therefore , Behold the end . When the time cometh , The ..... thy sorrows shall be greater than the sweetnesse , the sorrows ( I mean ) of that thou seest ; I mean in respect of the sweetnesse of thy knowledge . Then will you lament and weep for tho e thou thoughtst were just men . When you earnestly pray it shall be said unto you Labor . When you would take Mercy Justice shall say , Be it so . Therefore ( I say ) thirst not overmnch : For fear least thy capacity be confounded . Neither move thou him which hath moved all things already to the end . But do 〈◊〉 that which is commanded . Neither prescribe thou any form to God his building . All things shall be brought into an uniformal Order . Whom thou sayest that thou hast not yet confirmed , confirm with good counsel . It is said I have accepted him . Are not these News sufficient ? It is said , 〈◊〉 shall govern me a people : of himself he cannot . Therefore let him believe , and secondly Rejoyce that the Angel of God hath so governed him . That in Election he shall govern him a people . Desireth he to hear of greater blessednesse ? He hath also said : Then shall it be said unto him , O King. It followeth consequently that he is called , and that to a Kingly Office : For whosoever is Annointed in the Lord , his Kingdom is for ever . Will he be the son of perdition ? Let him then with his fathers put on the garments of pride . Desireth he news ? Tell him thou hast prayed for him ; the Devil envyeth him , and his estate . Tell him that I say so . Say it is a shame for a Kings Son to commit theft ; and for him that is called , to do the workes of unrighteousnesse . Studiest thou to please him ? Give him sharp and wholesome counsel . For in him ( I fay ) the state and alteration of the whole World shall begin . Wouldst thou know from whence I came ? Thoushalt . 〈◊〉 it Humbly , it is not my part to meddle any further than my charge . But as it is said before unto thee , So shall it come to passe . Moses had a rod whereby he was known , and the hand of God approved . Let him use therefore to carry the rod of righteousnesse about him . For we are seven : and in us is comprehended that rod wherewith Moses wrought . As it is begun so I end : What ye see here is 〈◊〉 [ pointing to the ..... and by him sealed and for until the time . Therefore use patience herein until the time that it is said unto thee ..... Venite , videte , ( & loquimini ) Judicia mea . He that saith thus ( I speak of my self , and as concerning my message , ) is equal with the greatest Angels , and his name is Murifri . Thou hast written my name , and I am of thy Kalender , because thy Kalender is of God. In the grounds of all thy Tables thou shalt finde my name . Δ. I remember not any such name written by me , but it may be contained in some new Composition , or Collection . Mur. ..... It is true , for if thou badst remembred all those things which thou hast written , then should not my message need . Δ. If I might without offending you , I would move two Petitions unto you , one concerning the Soul , and the other concerning the body : Concerning the Soul , is for one Isabel Lister , whom the wicked Enemy hath sore afflicted long with dangerous temptations , and hath brought her knives to destroy her self withall ; she resisteth hitherto , and desireth my helping counsel , which how small it is God knoweth . The other is of another woman , who hath great need , and is driven to maintain her self , her husband , and three children by her hand labour , and there is one that by dream is advertised of a place of Treasure hid in a Cellar , which this woman hath hired thereupon , and hath no longer time of hiring the said Cellar , but till Midsummer next . She , and this dreaming Maiden digged somewhat , and found certain tokens notefied unto her : But so left off . I would gladly have your help herein , if it pleased God. Mur. ..... I answer thee , I will come again soon , and thou shalt receive a Medecine which shall teach thee to work help in the first . The second is vanity , for it is not so , but to the intent that after great hope of this world hath infected the weaklings minde : Desperation might have the more open and ready entrance . But yet she shall be comforted for thy sake . Δ. The praise be unto God. Mur. ..... I Go. One thing I have to say , be faithfull in all things . I have said . Δ. I prayed , and gave thanks hartily to God for his mercies , and graces , and so rose up . Δ. Then he said write , M. 49. under V. 43 under R. 35. 1. and 47. under F. 9. R. 33. I. 42 This shal lead thee to my name , he that sent me be amongst yon . Δ. Amen , Amen , Amen . Δ. Note in Tabula Collecta , ( which I first gathered of the 49. good Angels ) I took the third letters out of the names , it is to wit , out of the 49 th . name , and th ..... 47. 9 33. 42. which agreed very well with the letters , but the five and thirtieth name did not yield R. in his third letter . Therefore I am . .... in the ..... Monday after supper 1583. Δ. After supper , as we were together in my study , and attending somewhat the return of the good messager spiritual , and said that he promised to come again suddenly , he appeared and answered . Mur. ..... So I am , write 7. 30.25 . 44.37.35 46. To the first S. to the second O. the third L. the fourth G. the fifth A. the sixth R. the 7th . S. Δ. That maketh SOLGARS . Mur ..... Add the first , and last number together , it maketh 53. let that be the Centre to the rest . Δ. To be put to the Center of the Steptagonum . Mur. ..... So. The ground hereof is to be found in the third . Table in the first book : I mean in the third of the seven , the Table of B. B. &c. being the first . My name is also to be found in the same Table . Form this upon a plate of lead : It prevaileth as a cure against such infections . My promise is done . Δ. How is this to be used ? Mur. ..... Vse it upon the body molested , adding the letters of her name in a small Circle on the back half , not the letters in their forms expressed , but the number of such letters . Δ. We know not how to number her name in our letters . Mur. ..... Take them out of the second Table ( any Table else of the seventh will serve ) so that thou take the numbers as thou findest them placed with the letters . Δ. How is this to be used about her body ? Mur. ..... As by discretion shall be thought best : It prevaileth sufficiently , so it be done , but thus far I teach thee , and this , as concerning nature . The health of him which sent me be amongst you . Amen . The forepart of the Lamin . Isabel Lister , the back part of the Lamin . Wednesday a Meridie circa 2d. 1583. Δ. E. K. Had been ever since nine of the Clock in the morning in a marvellous great disquietnesse of minde , fury , and rage , by reason his brother Thomas had brought him news that a Commission was out to attache , and apprehend him as a fellon for coyning of money . Secondly , that his wife was gone from Mistresse Freemans house at Blohley , and how Mr. Husey had reported him to be a cosener , and had used very bitter and grievous reports of him now of late ; and that his wife was at home with her mother at Chipping Norton , whereupon , I considering his great disorder and incumbrance toward him externally , and his greater offending of God with his furious impatience internally ; and remembring the whole premises of God his service to be performed by us two ( if we would be dutifull servants to his Divine Majesty ) I was touched with a great pang of Compassion , both that any Christian should use such speeches as he used , or be of so revenging a minde and intent as he shewed himself to be : and also in respect of mine own credit to be brought in doubt , for embracing the company of such an one , a disorderly person : And thirdly , that the good service of God might hereby be taken from our two executing , to our great danger , both in body and soul : Therefore to do my duty as a man resolute ( upon our uniting for Gods service ) to do for him as for my self : I made God my refuge for comfort , counsel , and help in this great affliction , and crosse of temptation . Whereupon after my vehement and humble prayers for the foresaid purpose , this voyce was heard of E. K. I had ( upon some reasonable respect ) set the shew-stone with the mystery in it , on the Table by E. K. also . A voyce . ..... Let the daughters of light Take up their garments , let them open the windows of their secret Chambers , for the voyce of man hath said . Oh , shew thy self to be a God ; yea , perform that which thou hast already promised , gather your vestures together , for those that are sick have need of help , you are the children of pitty , and in the loins of compassion do you dwell : For I have said , you are . And I have said , my Determination shall not fail , although with the sons of men my Determinations may be undetermined . Come gather up your garments , for the Cankers are ripe , and the Biting-worm seeketh to gnaw into the Lily . He hath said , Let me prove them , for they are not just : Yea , let me touch them , for they are unrighteous , I have granted him power , but without prevailing , I have given him weapons , but they are not sharpned , his fingers shall defile , and yet not deface : For I have appointed him a night , and have prefixed an end thereunto , to the intent it may be known : That thus far I have stretched his mouth . E. K. I have heard a voyce about the shew-stone very great , as though men were beating down of mud walls . The thumping , shuffing , and cluttering is such . A voice . ..... Arise , I say , for I will be revenged against the scorning of those ; yea , of those that are sucklings . Δ. After a great silence and pause , appeared one on the Table ( without the skirts of the silke sarcenet ) like a woman having on a red kirtle and above that a white garment like an Irish Mantle , on her head a round thing like a Garland , green and like a Coronet under the Garland , but not perfectly to be discerned ; on her breast a precious Stone of white colour , and on her back another precious Stone ; both which Stones were set upon a Crosse , in the very center of the Crosse. Δ. Your external apparel ( you Daughter of Light ) you perceive that we have somewhat noted : but by the power and mercy of the external Light , we trust and desire to understand somewhat of your internal vertue . She said ..... 〈◊〉 hat do you think I am a Jewellers wife by my apparel ? Δ. We deem you to be the Messenger of him that hath for mankind purchased the Jewel of eternal Blisse , by the incomparable Jewel of his most precious Blood. ..... Will you have this too ? Δ. After a pretty while silence , I said , We expect the execution of the purpose for which you are sent . She said ..... It is written that Pride was the first offence . Githgulcag knew not himself . Therefore he was ignorant . E K. She is much fimbling about the Stone on her breast , and regarding it . E. K. Now She talketh with other whom I see not , her talke is very short and quick , but I cannot perceive what she saith . She. ..... Read what I have said . I read the former words . She. ..... You will grant me that Pride is the greatest sin . Pride was the cause he knew not himself . Therefore Pride is the cause of Ignorance . Δ. The Argument is good . She. ..... Ignorance was the nakednesse wherewithal you were first tormented , and the first Plague that fell unto man was the want of Science . E K. Now she speaketh to other again who appeare not , and they seem to answer her again . She. ..... The want of Science hindreth you from knowledge of your self . E K. She looketh upon Δ. and smileth . Now she speaketh to the unseen people again . She. ..... Whosoever therefore knoweth not himself , is proud . Δ. God help us to know our selves for his Honour sake . E. K. She looketh upon Δ. and smileth . She. ..... You have time enough , therefore we may take leasure . Δ. [ I made speed to write . ] E. K. She talketh again with her invisible company . She. ..... Pride is rewarded as sin , Ergo the first offender was damned . What say you Sir ? [ speaking to E. K. ] What difference is between your mind and Pride ? E. K. Wherein am I proud ? She. ..... In the same wherein the Devil was first proud . Who glorified the Devil ? E. K. God. Δ. God glorified not the Devil , but before he became a Devil he was in glory . She. ..... The abusing of his Glorification made him a Devil : So the abusing of the good - A Devil . nesse of God toward this man , may make him a Devil . The works of the Spirit quicken ; the doings of the Flesh lead unto destraction . Art thou offended to be called a Devil ? Then extol not thy self above thy Election . No man is elected by proper name , but according to the measure of his faith , and this faith is Faith. lively and hath a quickning Spirit in it for ever . Indeed thou art ignorant , and therefore thou art sufficiently plagued : Why dost thou boast thy self and say , This I can do ? The Reeds pipe , but it is long of the wind , and herein thou shewest that thou knowest not thy self , for that thou art proud ; pray therefore that thou mayest have understanding , and cast away pride if thou wilt not be counted a Devil . By true understanding you learn , first to know your selves what you are : of whom you are , and to what end you are . This understanding causeth no self-love , but a spiritual selfe-love . This understanding teacheth no Blasphemy . This understanding teacheth no fury . It teacheth a man to be angry , but not wrathful . For we may be angry , and not offend . Wrath is to damnation . Therefore considering that Damnation was the end of the first , which was Pride , and Ignorance , the punishment of the second ( which is very loathsome . ) Pray unto God 〈◊〉 mayest avoid the first , and be unburdened of the second . Consider by whom thou art counselled , and of whom the counsel is : with us there is no cause of offence , neither is the counsel given with a weak mouth . Wilt thou be well rewarded ? Why studiest thou not to do well ? Wouldst thou be one of the chosen ? stand stiff and be contented with all temptations . Is God a God of Justice ? E. K. It is true . Be thou therefore a just servant . No man inheriteth the Kingdom of Eternity , without he conquer in this World. No man can challenge justly a reward , without he be a Conquerour , or do the workes of Justice . Doth the Devil perswade thee ? Arme thy self against him . Doth the World not like of thee ? It is for two causes ; either for that thou livest well and not as a worldling , or else because thy wickednesse is such as that the World wondreth at it . If thou be in the first Rejoyce , For blessed are those whom the World hateth ; when they laugh at thy godlinesse , Be sorty and grieve thou at their sinfulnesse . If thou offend in the second flie hastily from the World : Tell the World what thou hast of hers , and let her be ashamed that thou knowest her . Is thy flesh stiff-necked ? Fast and pray , it doth avoide temptation . Be sorry alwayes ; For in this World there is nothing to rejoyce at . For sin onely provoketh to sorrow , whether it be of thy self or of another . Be stiff against temptations , for whosoever is not armed as I am , shall be vexed with the weapons of his adversary . My Garland is Godlinesse , my Brestplate is Humility , and upon my back I wear Patience . These do I wear to the intent I might shew you what you should wear . But as these things are placed in their crosses , so do the crosses alwayes follow them that wear them . Art thou punished as an Apostle ? Rejoyce ; it is a happy crosse . Art thou vexed as a Tyrant ? thank God it is in this World. For blessed are those that are punished here , to the intent their sins may be forgotten hereafter . I perswade to the contrary ; Be humble , seek true wisdom , then are you truely fashioned according to your Maker , and shalt 〈◊〉 with us , with Halleluja in Heaven . I have counselled , I have done my message thus far . Δ. Your counsel is perfectly good , and your message merciful . His name be praised and glorified that sent you . Amen . As you were called hither , by the name of Daughters of Light : So this other day , there was one sent hither ( of that blessed company ) who was accounted a Daughter , and had six Sisters more : That Daughter her name was Madini ; so of your name we are desirous to be informed , for distinction and instructions sake , in the trade of these mysteries . She said . ..... It is good to know my name ; to see whether it agree with my Doctrine . E. K. What can you ( for all your exhortation ) accuse me of ? Indeed I thank you very heartily for your exhortation and good counsel ; but hovv unjustly I am misused at Huseys hand , and so provoked to this extream affiction of mind and sundry unseemly spceches , be you Judge between Husey and me . She said . Whosoever hath committed sin and is not reconciled , shall have the reward of a sinner . There is a double reconciliation , the one is with God , the other with the Conscience . But this man is not reconciled in Conscience ( repenteth not his wickednesse ) thereby it followeth he 〈◊〉 be reconciled with God : Ergo he 〈◊〉 be rewarded as he is . The reward of sin is to be absent , or rather to be banished in this world from the society of God and his Angels . So it falleth out to Regions and Countries , Cities , Kings and Subjects , Authorities and their Officers , when ( I say ) they are estranged with absence of their appointed and good keepers . Therefore it proved that the Devil is most with him , and nearest with him . Whom the Devil is a Lord of , he br useth as his servants , and where his service may be greatest done , there is he most alledged . His subrilties are principal and great : And by these reasons I prove that Husey is easily to be infected , either with envy , malice , slander , or dishonour of Gods word . This is one of those Assaul's that is promised should assault you . Who is to be blamed , be that consentech , or he in whom the procurement is ? Thou didst consent and chuse him for a Companion . Be not therefore angry at his malice ; for the fire that is , thou hast brought in with thine own hands . To me 〈◊〉 the Enemy his industry is impossible to look into , his subtiltie is more incredible . The Reward of good life is great : But the filthinesse that sin carryeth with it in this World , and leadeth with it into the World to come , is most horrible . Is it not said , That a skirmish shall be ( and that great ) but you shall be Conquerours ? It is written , It is true and shall be never overthrown ; so mighty is his strength that hath armed himself with it . In the Serpents belly , there is nothing clean : neither with unhonest persons ( ungodly I mean ) is there any pure society : Light agreeth not with Darknesse , nor vertue with vice , therefore be you of one , and in one , that you may agree and have the reward of one . Behold it is said , I will part bounds between the just and the unjust , I will suffer the Enemy to sowe discord to the intent that those that are my people may be separated and have a dwelling by themselves . Peruse the Scripture , it is alwayes seen that the Spirit of God forceth Satan in spight of his head to separate the evil from the good by discord , and herein the Devil worketh against himself . We good Angels keep secret the Mysteries of God ; things that are to come we alwayes keep close with this exception , The form of our Commandment . Truth it is that a Commission is granted not onely to enquire of thee , but also to attach thee , and that by the Council . If he go down he shall be attached , therefore tempt not God. Δ. But if he tarry here and his being here so known as it is , it is likely that he shall be attached here to my no small grief or disgrace . What is your counsel herein ? She said . ..... It is written misery shall not enter the doors of him whom the Highest hath magnified . DIXIT , & DICO , & DICTUM SIT . The world shall never prevaile against you . Δ. In respect of the Book , the Scrowl , and the Powder to be communicated , What is your judgement or mind , seeing when he was coming from Islington with them , he was threatned to be pulled in pieces if he came with them to me ? ..... All that is spoken of , is in very deed , vanity . The book may be used to a good purpose . They were wicked ones . But as these things are the least part of this action , so are they not much to be looked after . Δ. As concerning the Powder ( I beseech you ) what is your knowledge of it ? ..... It is a Branch of Natures life . It is appointed for a time , and to a purpose . Δ. As concerning the earthes of the Eleven places being with expedition ..... What is now to be done with them ? ..... It was a foresight of God , if they had been there now they had utterly perished . Δ. O Jesus , that is a marvellous thing . ..... Helas , that is nothing . Δ. By nature they could not have perished in so short time . ..... I have said . E. K. Tell us your name . ..... If you will remember my counsel , I will tell you my name . E. K. Your counsel was by piece-meale told me , that I cannot remember it but in general . ..... You do , and have , and I am almost HATH . Δ. I understand you to be AT H , in sigillo Emeth . AT H . ..... So am I in the number of Gods Elect. Δ. Shall not I make meanes to Mr. Richard Young , as one of the higher Commissioners to do my companion here some good ? AT H . ..... Trouble your self when you need . E. K. She spake this somewhat sharply . Get your friends to fignifie down good report of you . Come not there in many years . Δ. As concerning my writing of the holy Book , how shall I do , by reason of the perfect writing it in the Due Characters ? seeing many words are written so , as the pronunciation and the Orthographie do hardly seem to agree ? AT H . ..... You shall have a School-master sufficient to read unto you . Δ. Where shall I begin ? AT H . ..... Let him lead you to that , who is within you . Δ. As concerning Isabel Lister who is vext of a wicked spirit , how well have I executed that which was prescribed me ; or how well doth it work ? AT H . ..... Friend , It is not of my charge . Remember the true path that leadeth unto true honour , where there sitteth a True and Just GOD , who grant you his Direction and establishment of perfect life . Δ Amen , Amen , Amen . E. K. She is gone . Junii 9. a Meridie hera 5. Δ. Very long I prayed in my Oratory and at my Deske to have answer or resolutions of divers doubts which I had noted in a paper , and which doubts I read over distinctly , they concerned the preparation of things about the Table of practice , and other things above my Lamin and Stone ; but answer came none , neither in the Stone did any thing appear ; no , not the Golden Curtain , but the Stone was of his natural Diaphanitie . But I held on in pittiful manner to request some advertisement , if for any our trespasses or offences this unlooked for alteration from former dealing had hapned , &c. At length a voice came from behind E. K. over his head , and said thus : A voyce . ..... The judgements of our God are most profound and hard in the understanding of man. There is silence above , let there therefore be patience amongst you . I have said . Δ. Upon this answer I began to discourse of divers causes of this silence , and divers manners of silences ; and in the end I became in a great and sorrowfull heavinesse , and fear of the wrath , or displeasure of God ; conceived for some , our misbehaviour towards him since our last dealing , whereupon I prayed long at my Desk , standing for mercy , comfort , counsel , and some exposition of the former sentence . After a long time thus passing there appeared one in the very top of the frame of the shew-stone , much like Michael . Who said , ..... Write , for I must be gone . Silence there is in heaven , for the Governours of the earth are now before the Lord , the doings of their seats are now disclosed , every thing is NOTED . For that God will be righteous in all his doings . There is not this day any one that governeth the people upon earth , but his government is disclosed , and his government is set open , and his faults revealed , They without number cry , Lord , let thy vengeance come . The earth sayeth . Be it so . Sathan is before the Lord : He hath garnished himself with Garlands as a Conquerour , and what he saith is wonderfull . Therefore shall the Lord open his mouth , and curse the earth , and all living creatures . For iniquity hath gotten the upper hand : Publickly the States of mankinde in the world are condemned . We are all silent and ready with our Viols to powre the wrath of God upon them , when he saith , BE IT SO. Therefore be you patient . For , our patience in an universal silence . We look for the mouth of Justice : But L O : The Lord saith unto the Lord , lift up thy eyes ( O God. ) Behold , the Dignity of thy workmanship , yet suffer for awhile . I have a people that will forsake their cruelty , and put off their Garments that stink of abomination , in whom thy name shall be magnified , and our glory in heaven more exalted . But as thou wilt , so be it . Behold , I speak in body , because I tremble , as at the force of thy great indignation : Notwithstanding , we will what thou wilt . If therefore these wonders be so great in heaven , wonder thou not at our silence : Therefore be patient , and say unto the earth ? Why groanest thou so hard , or why is thy body so rotten : Hast not thou justly deserved these things for thy iniquity ? I say , if you be partakers of these secrets , how much more shall you be partakers of that sweetnesse , which is the eternal dew , and very bread it self of life ? SO. E. K. He is gone . Δ. I prayed a pretty while after with thanks-giving , &c. Soli Deo nostro omnis laus , potestas , & gloria in seculorum saecula , Amen . Junii 14. 1583. Friday , a meridie , Hora 4½ . Δ. The golden vayl , or curtain appeared , covering the whole stone , whereas all other vayls and curtains before did use to cover but the more part , or those things which were the standing implements of the action for that time . This appeared as soon as he looked into the stone . I made long , and often prayers of thanks-giving , calling for grace , mercy , and wisdom : with such particular instructions as I had written down the doubts requiring light , or resolution in them , &c. At length appeared a woman like an old maid in a red Peticote , and with a red silk upper bodies , her hair rould about like a Scottish woman , the same being yellow : she stood afide from the green Sarcenet belonging to the stone , and she said ..... God speed my friends . Δ. A good greeting to wish us speed by him , Amen . E. K. I never saw this woman before . ..... It may be you have seen me , but my apparel may alter my fashion . E. K. She seemeth to go in a great path before her very speedily . Δ. I pray you , whither make you such a speedy journey . ..... I am going home , I have been from home this seven-night . Δ. Distance of place cannot protract time in your journey homeward . ..... Jesu , now he will be angry with me , as he was with his maid . Δ. Every Action not yet effected , whether is it at home , or from home ? Δ. God grant you then to make speed homeward , and to your home , and all we to the home where the highest may be well pleased . ..... So , so , you talk too wisely for me . Δ. God make me to talk wisely indeed , and God take all vanity from my heart . ..... You may think me a vain huswife to be going thus long : But by me you may perceive how vain all worldly wisdom is . I am in a better case then many are , for though I be from home , yet am I going home , some there be that neither have home , neither can go home . E. K. Now cometh a goodly tall aged man all in black , with a Hat on his head , he hath a long gray beard forked , he saith to the Maid , thus : Old man ..... wihther go you maid ? Maid ..... Belike Sir , you may be some kyn unto these men , for they are also desirous to know whither I do go . Old man. ..... Me thinks I should have known you before ? Maid . ..... If you knew me before , you may the easier know me now . [ Old man ] Where have you been ? and if thy gravity were as good as thy ancient dissembling , I would tell thee . Old man. ..... These words be very large , what is the cause thou wilt not be acquainted with me ? ( I never did thee harm ) and I have desired to be acquainted with thee a long time . Maid . ..... With counterfeit gravity I will never be acquainted , neither thy age , and thy fame , nor thy hairs , nor the sobernesse of thy countenance can move me to any acquaintance for that thou never delightedst in true wisdom . Old man. ..... Then go your way Like an Harlot . Maid . ..... If wicked words do prove an Harlot , then thou hast judged thy self . E. K. Now she goeth on forward , and the Old man is gone out of fight . There appeareth now a young man , sitting on the side of a Ditch , and to him she said . Maid . ..... What aileth you to weep ? Young man. ..... I weep for thy discourtesie . Maid . ..... Thou canst 〈◊〉 move my conscience : No , ( I say ) thou canst not move me to pirty . E. K. She licketh his tears , and saith . Maid . ..... Every thing else hath some saltnesse , but here is none . Young man. ..... Oh , I pray thee , do something for me . Maid . ..... Oh , to qualifie these tears , is no other then to dry rotten Hemp with a mighty fire . Young man. ..... I will see thee hang'd before I will weep any more . Maid . ..... Every thing commonly teacheth of it self . E. K. The young man went away stamping , and angry , and now she is come where a multitude of young Children are , there is much meat on a Table , and the Children being not high enough to reach it pull'd the maid by the Cloaths , and pointed to the meat ; she goeth round about the Table there is but one dish-uncovered , and that feemeth to be like dew , she putteth her fingers into the Dish , and letteth the Children lick , and they fall down dead . Maid . ..... Blame Justice and not me , for if the Children had ever tasted of this meat before they might have continued . E K Now she meeteth a thin visag'd man very feeble , who staggered on his staffe , and he said . Feeble . ..... Help me for Gods sake . Maid . ..... I will do my best . E. K. As she came toward the man , the man fell down ; She heaveth him up , and again he falleth down , and she lifteth at him still . Maid . ..... Good will forms , but the matter is not sufficient : This is long of thy self . Feeble . ..... Oh , I say , help me . Maid . ..... It is too late to help thee , I came this way many times before , and thou never soughtest help at my hands . It is written , he that desireth not help , till he be helplesse , he shall be voide of the benefit of an helper . E. K. The feeble man goeth away , and she departeth from him : Now she cometh towards a man going up an hill , who had torn all his Cloaths off with brambles and bryars . There stand a great many of Mawmets , little ugly fellows at the top of the hill , who threw stones against him , and so force this climing man ( or goer up the hill ) to tumble down again to the foot of the hill . The skin doth seem to be off his hands and his feet , and they very raw , with his excessive travail with hands and feet up that hill ; Now there appear men eating meat below at the foot of the hill , who offered him meat to eat ; But he laboureth up the hill again , one of these men said , come let me bind up thy feet . The Clymer . ..... Vnto him that hath no wearinesse , there belongeth no sorrow . E. K. She standeth and vieweth him . The Clymer . ..... I pray you help me . Maid . ..... It is impossible for thee to get up here . Clymer . ..... Of my self it is : I will never be of the minde . It is impossible . Maid . ..... Come on , I will do the best I can . E. K. She leadeth him over stones , and rocks . Maid . ..... Thou wilt be knocked in pieces , ere thou come to the top . Clymer . ..... Do you your good will , I feel no harm . E. K. Now she leadeth him in a place , where Springs , Quick-mires , and Bogs are . Maid . ..... Surely thou art best to go down , for thou wilt be drowned . Clymer . ..... I pray you help , I will go as long as I may . E. K. He goeth forward , and sinketh almost to the throat . Maid . ..... It is deeper on the further side , thou wert best to go down again . Clymer . ..... I feel the ground hard under my feet : I will not yet despair . E. K. Now he cometh out of those deep places , and he seemeth to come to a place like the bottom of a hedge , where stand stiffe thorns , piked upward , very sharp . Now come two , or three handsome fellows , and said , Alas , let him tarry here and drink , we will lead him up another way to morrow . Maid . ..... Farewell . Clymer . ..... I pray leave me not so , let me go with you . Maid . ..... I must needs be gone , I cannot tarry for thee . Clymer . ..... I am yet neither hungry nor thirsty , and feel no wearinesse : Why therefore should I stay . E. K. He goeth , as though the thorns prickt him , and grindeth his teeth for pain . Now they are come to a fair place , and then she said to one . Maid . ..... Fetch meat and drink and cloaths , and cure his wounds : For unto thee belongeth the felicity of this place : For neither from the highest to the lowest is there any whom I pitty , but such as this is . Clymer . ..... I know not how I shall use these things . Maid . ..... The true Heirs have alwayes discretion . To thee it belongeth , and for thee it is prepared . Vse it therefore without offence as thine own . E. K. Now both he and she go into a Castle , and the doors are shut after them , and she cometh out again . Maid . ..... This is written for your understanding : Let therefore your eyes be opened , and be not blinde . Neither forget what here hath been opened . Δ. We perceive that Felicitas via ardua est , multis obsita difficultatibus & periculis ; sed constantia & patientia perveniturad Falicitatis arcem , which we beseech the Almighty God to grant unto us . Maid . ..... Well , I will be going till you have supped : And then I will tell you more of my minde . It will be yet six , or seven weeks journey before I can get home . Δ. Sit benedictus Deus noster nunc & semper , Amen . After Supper we staid awhile , being come to the place , and though nothing was seen , or heard , yet I spake , assuring my self of the presence of the foresaid maid , though as yet to us insensible . Δ. We would gladly know thy name . Maid . ..... My name is Galua'h , in your language I am called Finis . E. K. She suddenly appeared as she spake this . Δ. That [ Finis ] is Latin. Gal. ..... I. Δ. You are none of those that are called filiae lucis , or filiae filiarum . Gal. ... No. Δ. You will not be offended , if I propound a doubt somewhat impertinent to our matter in hand , yet of importance for us to hear your judgement in the same . Tritemius , sayeth that never any good Angel was read of to have appeared forma muliebri . I pray you to give us an answer to this so great 〈◊〉 Clark , his words , which are to be read in his little book , Octo Questionum Maximiliani cesaris . ..... There Quastione Sexta . Sancti autem Angeli , quoniam affectione nunquam variantur semper apparent in forma virili . Nusquam enim legimus scriptum quod bonus spiritus in forma sit visus muliebri , aut bestiae cujuscunque , sed semper in specie virili . Gal. ..... You think then I have some understanding . Δ. Yea , God knoweth , I do . Gal. ..... First it is evident that the Spirits of God are incomprehensible to those that are their inferiours : For the higher order is incomparable unto God , And by degrees , those that are their inferiours are also incomparable unto them . It followeth therefore , that in respect of that degree in Angels things are incomprehensible . Angels ( I say ) of themselves , neither are man nor woman ; Therefore they do take formes not according to any proportion in imagination , but according to the discreet and appliable will both of him , and of the thing wherein they are Administrators : For we all are Spirits ministring the will of God ; and unto whom ? unto every thing within the compasse of Nature : onely to his glory and the use of man. It followeth , Therefore , considering that we minister not of our selves that we should minister in that unsearchable form within the which our executions are limited : But if Tritemius can say , That woman also hath not the Spirit of God , being formed and fashioned of the self same matter , notwithstanding in a contrary proportion by a degree ; If Tritemius can separate the dignity of the Soul of woman from the excellency of man but according to the form of the matter , then might his Argument be good : But because that in man and woman there is proportion , preparation , of sanctification in eternity ; Therefore may those that are the eternal Ministers of God in proportion to Sanctification take unto them the bodies of them both . I mean in respect of the Form ; For as in both you read Homo , so in both you find one and the self same dignity in internal matter all one . But Tritemius spake in respect of the filthinesse ( which indeed is no filthinesse ) wherewith all women are stained ; and by reasons from the natural Philosophers : as a man tasting more of nature indeed then of him which is the Workman or a supernatural Master . He ( I say ) concluded his natural invention . In respect of my self , I answer Tritemius thus : I am Finis , I am a beam of that Wisdom which is the end of mans excellency . Those also that are called Filiae and Filiae filiarum are all comprehended in me , and do attend upon True Wisdom ; which if Tritemius mark , he shall perceive that true Wisdom is alwayes painted with a womans garment ; For than the purenesse of a Virgin , Nothing is more commendable . God in his judgement knoweth how Tritemius is rewarded If you think these arguments be not sufficient , the one in respect of the first ground , and the other in respect of the measure of my name , I will yet alledge greater . Δ. These Arguments do satisfie me : But to have wherewith to stop the mouths of others who might use Cavillation upon such matters , it were somewhat needful to have heard your judgement : Whereas indeed our own affairs in hand are rather to be followed at this present , and of greater Arguments or Instructions in this matter I trust hereafter to have understanding : But as now I chiefly regard our Action in hand . Gal. ..... Begin the Book next Tuesday . My self will be thy Director ; And as my name is , so I will lead unto the end . All other things use , according to thy judgement and proportion of his Spirit that guideth you . Gal. ..... I my self will be the finger to direct thee . Δ. Gal. ..... The finger of God stretcheth over many mountains . His Spirit comforteth the weaknesse of many places . No sense is unfurnished where his light remaineth For understand what I am , and it is a sufficient answer . Δ. At the beginning to write the Book , shall I require your instructions ? Gal. ..... Do so . The Mountains of the World shall lie flat ; But the Spirit of God shall never be confounded . E K. She sitteth on a rock , and hath done ever since supper . Gal. ..... Ah Sirra I was a weary . Δ. As concerning the Polonish Lord Albertus Lascy whom we are certified to be of God elected to govern him a people , whom we are willed to love and honour , What have you to say of him ? &c. Gal. ..... Ask me these things to morrow . E. K. She smileth and casteth a light from her . Gal. ..... I smile because I speak of to morrow ; yea I seem to smile . Δ. As concerning Isabel Lister , I pray in what case is she ? in respect of the wicked spirit A. L. which long hath molested her ? Gal. ..... Believe , For that is the chiefest : What is spoken by us we give but our consent to . For he that speaketh in us is to be asked no such question . For when he saith , it is measured . As it was said before ; The Hills and Mountains of the World may be made plain , but the Spirit of God never confoundeth . Δ. He that is the end of all things , and the end of ends ( unto whom all honour praise and thanksgiving is due ) blesse us , endue us with his graces , and abundantly power forth his mercy upon us . Gal. ..... Understand my name particularly , and not generally . I speak it to avoid errour . Persevere to the end . Δ. Qui perseveraverit fidelis ( Deo nostro ) usque ad finem hic salvus erit : which faithfulnesse with all constancy and patience the Blessed and Almighty Trinity grant and confirm unto us for the glory and honour of his Name , Amen . E. K. She is gone with a brightnesse . Saturday afternoon , hor a 6. After that the noble Albertus Laskie had been Δ. I used some discourse with me , and was new gone to London , by prayer to God , and afterward protestation to Galuah in respect of her willing me to ask certain matters again this day which .... yesterday were not answered : But very long it was , above half an hour , before any thing appeared , more then the Golden Curtain all over the Shew .... At length appeared divers confused forms of divers Creatures , and then , by and by , vanished away . Δ. I prayed to God to banish all confusion from us and our actions , and to send us lucem & veritatem , per unum & propter unum , & constantiam rerum .... Then appeared he by whom ( before ) we were called Il , and seemed to scorn at E. K. E. K. Here appearech Il , and he seemeth to mock me . Il. ..... That is a gird to you Sir for your fishing . Δ. E. K. had spent all that afternoon ( almost ) in angling , when I was very desirous to have had his company and helping hand in this Action . Δ. Shortly after this , appeared Galuah and to be in a field closed round about with a hedge . Gel. ..... Here is no way out . I ..... 〈◊〉 I will do somewhat for you ; It is a strange thing that wisdom cannot find a way . E K. This Il pulleth down the hedge : Gal. ..... Go thy way , thou hast done but thy duty . Il. ..... Farewell Dee , Farewell Kelly . E. K , He is gone . Gal. ..... Those that taste of everlasting Bankets , fare well , and desire the same to others . E. K. Now she is come to a great Castle-gate , all of stone , with a draw-bridge before it . There is like a Greyhound graven or cut in the Stone over the Gate . Gal. ..... It is very late , I will look if I can have my entertainment here . 1583. E. K. She is gone in . Δ. After a while she came out again . Gal. ..... Bee it spoken . 〈◊〉 , lefa ed , and damned be this place . Gal. ..... And why ? Because they have puffed up their flesh , follow their own imaginations , wallowing in their 〈◊〉 , as Swine that tumble in mire . Behold it is too late with this people , I can get no lodging . O ye my feet , be a witnesse against them , let the windes move the dust to report their unkindnesse . E K. Now she goeth a long a great Way , like a common high-way ; and the light of the Air about her seemed somewhat dark like Evening or Twilight . Gal. ..... Yea though you have too much light , I have too little . I did but over-hear you , when you saw me not . Δ. [ Note . I had spoken of too much light coming from the west window of my Study toward the Table , where the Shew-stone stood , when we began now to attend her coming , and thereupon she spoke this . ] E. K. Her own garments cast a light . E. K. Novv she cometh amongst a company of men having gowns furred with white , and some of them having Velvet Caps , and some Hats . One of them said to her , What art thou ? Gal. ..... I know not what I am my self Will you buy any pretious Stones of me ? E. K. She taketh out of her bosome a great many of precious stones uncut , or unpolished . E. K. These men look on them . Gal. ..... Truely , they are pure and good . E. K. They say also ; Surely they seem to be good , delivering them from one to another . E. K. There appear two fat men ; who said , let us first get money before we buy such trifles : besides that , they have not their perfect form . Gal. ..... I pray you , buy one of them of me . Will you buy none neither ? E. K. She speaketh that to them , who first praised the stones . ..... Tush , I pray thee go about thy busines , dost thou not perceive how they are found fault withall ? Gal. ..... Tush , Tush , they be not cut for your fashion . Be it said . ..... Their senses are glutted with transitory vanities . Gal. ..... Let them ( therefore ) perish vainly , because they are transitory . E. K. Now she cometh where she must clamber up a wall , having steps in it of ragged stones ; There is a fair building beyond it . There go many up those steps : and when they are almost at the top , there meeteth them some , who take them by the hand , and help them up and over into the place . Then one of them that stood at the top of the wall ( who had a furred Gown ) and helping of men up , said to her ; Come away woman , wilt thou come up ? E. K. She saith nothing to him , but standeth still , and looketh away from him . E. K. Again , that man said to her , come away wilt thou come up ? Gal. ..... Vnhappy are those whom thou helpest : And whose breath hath infected many , your hands are too bloudy , for me to come anigh you . E. K. Now come handsome women to the wall , and some said , good sister , I pray you come away . Gal. ..... Your voluptuous father knoweth me not , for his daughter , I deny yo ..... 〈◊〉 E. K. Now come two , or three brave fellows with Rapiers by their sides , and having hatts without bands , and their hosen pinned up , and with no gatters ; these help up people that come , and one of them said : Tarry a little , woman , and I will help thee shortly . Gal. ..... Fy upon you : your cloaths are infected with abominations of your Chamber , I will tarry time . E. K. Now cometh a big stout man to the top of the wall , and a boy with a Crown on his head . He seemeth to be about 18. years old . ..... So it is , and please your Majesty : Therefore let this way be razed . E. K. He spake to the young King upon former talk between them which I heard not . ..... Be it done . E. K. The wall quaketh and falleth down : And some of the jolly fellowes , which were on the wall before , fell down , and other fellowes came and digged a great hole , or breach in the wall . Gal. ..... Thanks be to God : Now , here is entrance enough . E. K. She goeth in . The young man , or striplin ( with the Crown on his head ) and the other big man embraceth her : His Crown is a Triple Crown ; or three Crowns one upon another . He hath a little thing in his hand , which he holdeth close , and over-gripeth , so that it cannot be discerned . ..... Though thou hast travelled as a woman , thou shalt now be known to be a man. E. K. He spake to Galvah . They embrace each other . They fetch cloaths for her , and put upon her a black Gown , a mans Gown , as the Gown of a Counseller . She kneeleth down like a man in form , her head and all . E. K. Then the young King spake to her , saying , ..... What this Rod may do , work . E. K. He giveth the transformed man a Rod ; one half being bloud , and the other half white , the partition of these two being long-wise . Quae justa sunt faciet & meas mensurabit virtutes . For untill it was appointed , I sought it not . Let us cleanse the Court , and examine the multitude ; For errour is alwayes covered in many . Cursed are those that are judged by a multitude . E. K. All they that fell off the vvall , and they that vvould have helped her up , they come in bound hand and foot . ..... Root them out , O King , pitty no such persons , for those be these that never had mercy on themselves . E. K. Novv cometh a woman out , having a Crown on her head : she hath a long visage . ..... Nay , let her drink as she hath deserved . E. K. The transformed man layeth down the Rod before him , and beginneth to vveep ; and said , Let it not be said , but I pitty the anointed . ..... Let her die , for she hath deserved death . E. K. Other men about her lay hand on her , and pluck the Crown off her head . The transformed man taketh up his Rod , and layeth upon the top , or Crown of that womans head . E. K. The young King sayeth unto her , What wilt thou ? ..... If it please you , pardon for my life and dignity . E. K. The bigge man , and the young King talk together aside , the vvoman holdeth her hands abroad , and knocks her breast ? And a great company of them about her are hewed in pieces , by tormenters armed . 1582. Adjvvabo . E. K. The King and the bigge man come in again . E. K. The King said to the transformed man ; Be it as thou wilt , Be you two joyned together . For I vvish you both well . E. K. The vvoman boweth down vvith obeysance , and thanketh them . E. K. The bigge man taketh the King by the hand , and the transformed man taketh the woman by the hands , and putteth her hands to the hands of the King , and the bigge man ; they take each other by the hand , and kisse her . E. K. All is now on the sudden vanished away , and the transformed man is returned again to her womans shape , and she said . Gal. ..... Now I will go with you , Sir , your journey . E. K. She speaketh to you Δ. To Δ. .... I will lead you , if you will follow me up . But you must have broken shinns . Δ. By Gods grace , and with his help I will follow you , and in respect of my shinns breaking , the joy of the consequent effect will utterly take away the grief of the shinns breaking . Gal. ..... And to you Sir , you were best to hunt and fish after Verity . [ Δ. She spake so to E. K. because he spent too much time in Fishing and Angling . ] Gal. ..... Whom thou sawest here shall govern over 21 Kingdoms . 〈◊〉 . If there be no mystery in that speech , the Conquest must be great , and the trouble great and strange . E. K. She goeth on her way along a lane . Δ. We know not who should be that King so shewed . Gal. ..... Sure thy demands are fully answered . Consider thou what thou seekest , And of whom thou seekest , And by whose help . Then look to that which is declared . I will follow my office , for in those things wherein thou art inquisitive I have shewed the End. Δ. Truely the occasion of my present asking you some questions , arose upon matter concerning this Noble Polonian , of whom you bad us yesterday ask as this day . Gal. ..... Vanity hangeth not at mine Elbow . Believest thou that already spoken ? spoken ( I say ) of him ? Δ. Yea forsooth , I do believe it . Gal. ..... I say unto thee , His name is in the Book of Life : The Sun shall not passe his course before he be a King. His Counsel shall breed Alteration of this State ; yea of the whole World. What wouldst thou know of him ? Δ. If his Kingdom shall be of Poland , or what Land else . Gal. ..... Of two Kingdoms . Δ. Which I beseech you ? Gal. ..... The one thou hast repeated , and the other he seeketh as right . Δ. God grant him sufficient direction to do all things so , as may please the Highest in his calling . Gal. ..... He shall want no direction in any thing he desireth . Δ. As concerning the troubles of August next , and the dangers then , What is the best for August . him to do ? to be going home before , or to tarry here ? Gal. ..... Whom God hath armed , No man can prevaile against . Δ. In respect of my own state with the Prince , I pray how much hath he prevailed to win me due credit : and in what case standeth my sute , or how am I to use my self therein ? Gal. ..... I have told you that at large even now , and if thou look into those things that are now told , and are now done . Δ. Concerning Charles Sled , his nose gushing with blood twice yesternight and this morning upon my charitable instructions giving him to vertue and godlinesse . Gal. ..... I know him not : nor any name hath he with us . Δ. Meaneth he well towards me ? Gal. ..... Whatsoever a wicked man meaneth it is not well ; but in that sense it is demanded he meaneth well . The evil spirit that possesseth him was cast out of him , even at his nose , at the presence of those that were present with thee . Δ. Gal. ..... Believe me we know not his name ; Trouble me no move with him . Δ. O Lord , though men be fraile , faulty , and filthy , yet thy mercies are most praise-worthy ( among all generations ) of all thy doings . Gal. ..... Hold thy peace , we are now to execute the Justice of God. Δ. I spake a great while of the mercies of God and his Justice , and gave thanks for over Calling and Election into this blessed state . Gal. ..... I will take up my lodging for this night . Δ. God grant me worthy of such godly ghests , God grant me a dwelling with you where his name is eternally praised , glorified , and sanctified : To him all Creatures render thanks , honour , and glory . Amen . ..... Amen . Δ. This voice out of the Stone being taken to be the voice of God , importeth as much as if God himself had sealed to that as his will and decree , That all Creatures should render thankes unto him and glory ; fiant : Dignum & Justum est . Amen . Tuesday Junii 18 An. 1583. ante meridiem circa 9. Δ. I prayed first , and declared our attending this day the promise of God to be performed , &c. Ga ..... Are four hours yet to come ? and I will be ready . Are the works of wisdom secret , until I have ascended this Hill ? Is the Harvest ready when the Corn is ripe ? Are the Labourers ready when their Instruments are prepared ? I have said . All wisdom is reckoned by the eternal Will ; and until it be said , there is no action 〈◊〉 ; When the Sun shineth I will appear amongst you ; when it is said Come , lo I am ready . The dayes of your fathers were blessed ; but the hour when this Book shall be written shall be sanctified , yea in the middest of intellectual understanding . For herein is the Creation of Adam with his transgression . The Dignity and wisdom be had . The Errour and horror wherein he was drowned , yea herein is the power spread of the highest working in all Creatures . For as there is a particular Soul or fire inflaming unto every body ( I mean reasonable ) So there is an 〈◊〉 fire and a general brightnesse giving general light unto them , which is but One , and 〈◊〉 through the whole , yea is measured equally unto every thing from the beginning . 〈◊〉 〈◊〉 of all things is here known : The reward of death to those that are rewarded for life . None are rewarded but according to their deserts : of the which there are two kinds . 1 These are rewarded with death for their wickednesse . 2. So are they rewarded with life for their constant living . Amongst the Angels there may be errour , and sin may make them fall from the brightnesse of their glory . But to the Soul of man ( being once glorified ) sin is utterly , yea most largely opposite : Neither shall that dignity ever be lost , stained , or defaced , that is obtained here with the workes of righteousnesse and true wisdom . Whatsoever hath been from the beginning ( since it was said in Divine Determination , Be it done ) is here inclosed . Therefore should this day be Hallowed and Sanctified before the Lord by you . For if the Prophets , did worship this day of his ascension , much more ought you ( which have tasted of the first , and shall now taste of the 〈◊〉 of 〈◊〉 Judgements ) 〈◊〉 his coming : But with you Satan is busie ; His bristles stand up , his 〈◊〉 are cast abroad . Therefore watch and pray ; For those that go to 〈◊〉 put on their upper 〈◊〉 . Amongst you therefore is no sound belief ; Neither do you consider the 〈◊〉 of this 〈◊〉 : But such is the greatnesse and excellency of his foreknowledge , that be 〈◊〉 the enemy to carry a burden , yea sometimes to preach upon a Stage : For it is said , He shall 〈◊〉 unto the end , and place himself 〈◊〉 as he would have done above : Neither shall he be thrust out of doors till the end be determined . Therefore watch and pray , and look about with diligence ; for those things shall be opened unto you which have not been disclosed unto the Holy Ones . Oh , how hard a thing it is for flesh to continue in the works of Justice ! Yea , oh how hard a thing it is for Wisdom to be acquainted with a hotchpot of filthinesse ? 〈◊〉 your garments , Lift up your hearts , and rent your faults in pieces , that there may be one 〈◊〉 with one consent , and unto one end , unto him which is One and the End of all things : and to him for and in his truth , and for the greatnesse of his mercies : To whom be praise for ever . Δ. Amen . E. K. All the while she spake there came a bright beame from the Mystical Stone to the body of her , and at the end she mounted upward and disappeared . Δ. We set up the hour glasses to measure four hours justly after this answer and instructions . Tuesday , After Dinner about one of the clock and ½ the hours expired , and we attended the mercy of the Highest . Δ. At a great gladsome shining of the Sun ( whereas it had not shined but a little and inconstantly ever since his last words ) one appeared on the corner of the green silk Sarcener , by the Mystical Stone , She was like a woman as Galvah in face , but her apparel was a mans gown furred with foynes , or , as Gentlewomen do wear upon gowns . Δ. Upon the diversity of your apparel we are to ask whether you be Galvah or no ? or have you also , as I have done , put on your Holiday-cloths ? Gal. ..... FEAR GOD. E. K. She steppeth forward one step . Gal. ..... My Garment is called HOXMARCH , which in your speech is called ..... Δ. Initium sapientiae est Timor Domini : we accknowledge it to be an old and a true Lesson , and also the first step of the path-way to felicity . Gal. ..... What is fear ? Δ. Fear is of two sorts : one is called filialis , the other servilis . Gal. ..... Vnto the Just all fear is joy ; and therefore the beginning and entrance into quietnesse . True quietnesse and rest is wisdom ; For the mind that knoweth hath the greatest rest and quietness . The Daughter of Dispaire unto the wicked is fear . This fear is the first that accuseth unto damnation : But he that is perfectly wise , or hath tasted of wisdom , knoweth the End. And his fear is of the thing that is done . This is the true fear of God ; and when we fear sin , we do it because we hate it . When we study to do good , it is a token of our fear , in that it is a token we fear him , whom we love and for whose honour we study to do well . This is all that may be said of lively and unlively fear . Touching the Book , it shall be called Logah : which in your Language signifieth Speech from GOD. Write after this sort LOGAETH : it is to be sounded Logah . This word is of great signification , I mean in respect of the profoundnesse thereof . The first leaf ( as you call it ) is the last of the Book . And as the first leaf is a hotchpot without order ; So it signifieth a disorder of the World , and is the speech of that Disorder or Prophesie . Write the Book ( after your order ) backward , but alter not the form of letters , I speak in respect of the places . E. K. Now a beame shooteth through him from the Stone and so through his head and out of his mouth , his face being from E. K. toward Δ. ..... Write the 49. You have but 48 already . Write first in a paper apart . E. K. Said that Galvah her head is so on bright fire , that it cannot be looked upon : The fire so sparkleth and glistreth as when an hot iron is smitten on an Anvil , & especially at the pronouncing of every word . It is to be noted also that upon the pronouncing of some words , the Beasts and all Creatures of the World every one shewed themselves in their kind and form : But notably aH Serpents , Dragons , Toads , and all ugly and hideous shapes of beasts ; which all made most ugly countenances , in a manner assaulting E. K. but contrariwise coming to , and fawning upon Galvah . It is to be noted also that by degrees came a second beame , and a third beame of light into Galvah from the Stone , and all the three together appeared : the third participating of the other two . The second beame came at the word Larb , pronounced ; when also Frogs and Serpents appeared , &c. The third beame upon the word Exi pronounced . Note also , that the manner of the firy brightnesse was such , and the grisely countenances of the Monsters was so tedious and greivous and displeasant to E. K. that partly the very grief of his minde and body , and partly the suspecting the Creatures to be no good Creatures , neither such greivous sights necessary to be exhibited with the Mysteries delivering unto us , had in a manner forced him to leave off all : But I again with reasonable exhorting of him , and partly the providence and decree Divine , wrought some mitigating of his grief and disquieting . Gal. ..... These are these seven . Δ. Blessed and praised for ever be He who is one and three : and whom mighty ministers or governours do incessantly glorifie . 1583. Gal. ..... Thy folly and weaknesse is great , God comfort thee . [ Δ. He spoke to E. K. for his excessive disquietnesse and suspecting of the verity or goodnesse of Galvah . ] Δ. Note . Now the beames were all retired into the stone ; again likewise all the Creatures and Vermine or ugly shaped Beasts are all gone . We were willed also divers times to pray . At sundry pangs of E. K. his grief and disquietnesse , sundry speeches were uttered by the spiritual Creature : among which these noted . ..... He that is angry cannot see well . From him that is perverse , God turneth his face . The hindrance of punishment , is the mercy of God , which imputeth not sin unto them whom he bath Chosen ; Therefore be patient , and reconcile thy self to God. E. K. I do it with all humility and sincerity of minde , and beseech God to help me with his grace ; for of my self I cannot do so , yet I am Thomas Didymas , I will believe these things , when I see the fruits of them . Δ. He seemed yet again to doubt , whether this Creature and the rest , ( partakers of this action ) were soundly good , and void of all halting , or abusing us . E K. How can you perswade me that ye be no deluders ? Gall. ..... I will prove it by contrary . The servants of darknesse have their Garments stained : their mouths stinck of blasphemy , and lies , but our Garments are no such , neither do our lips speak any untruth : and therefore we are of God , for whosoever is of the truth , is of God. Moreover , the Devil is known by his works : for the spirit of God controlleth them , the spirit of God agreeth with us , and useth no controlment against it , therefore it is not Daulesse . In one thing thou mayest know us differing from Devils . The wicked spirits alwayes abhor this word Mercy . But it is the Doctrine that we preach in respect towards you , we are not now ( then ) evil . But this way teacheth hardnesse , and is a stumbling block to the wicked : but the beauty of the 〈◊〉 is not able to be expressed . Happy are they , which are covered with the Pearls of Righteousnesse , and on whose head there is a Garland of godlinesse : For unto those belongeth to taste of the Fountain of true wisdom . Is it not written of this book , that it teacheth nature in all degrees ? The judgement hereof is Intellectual . And wash your feet , and follow me . Δ. Lord wash thou our feet , or else we shall not be clean . Gall. ..... How thou art God knoweth : But comfort your selves in this . That neither this Testimony can perish , neither unto you can remain any slavery : Quia vestra erit victoria , in him , and for him , to whom I leave you . Δ. What shall I do with these 21 words now received ; Gall. ..... There are onely the words of the first leaf . Δ. I pray , how shall I bestow them , or place them . Gall. ..... In them is the Divinity of the Trinity . The Mysterie of our Creation . The age of many years . And the conclusion of the World. Of me they are honoured , but of me , not to be uttered : Neither did I disclose them my self : For , they are the beams of my understanding , and the Fountain from whence I water . Δ. I beseech you , how shall I write these names in the first leafe . Gall. ..... They are to be written in 5 Tables , in every Table 21 Letters . Δ. How shall I place the 5 Tables upon two sides : three in the first , and 2 in the second , or one in the first , and 4 in the second , or how else ? Gall. ..... As thou seest cause . Δ. Shall I write them in Letters of Gold ? Gall. .... The writing hath been referred to thy discretion with collours , and such things as appertain to the writing thereof . Vpon the first side write three Tables , and on the second two . Δ. How , thus ? Gal. .... Set them down , I will direct thy judgement . Δ. When , now ? Gal. .... Not now . E. K. She is gone . Δ. Deo Nostro sit Laus , honor , & Gratiarum actio perennis . Amen . Wednesday 19. Junii . Hora 2. a Meridie . Δ. I made a prayer to God : and there appeared one , having two Garments in his hands , who answered . ..... A good praise , with a wavering minde . Δ. God make my minde stable , and to be seasoned with the intellectual leaven , free of all sensible mutability . E. K. One of these two Garments is pure white : the other is speckled of divers colours ; he layeth them down before him , he layeth also a speckled Cap down before him at his feet ; he hath no Cap on his head : his hair is long and yellow , but his face cannot be seen ; at the least it was turned away-ward from E. K. continually , though E. K. changed his place . ..... You shall see my face , lo , it is white . E. K. Now he putteth on his Pied Coat , and his Pied Cap , he casteth the one side of his Gown over his shoulder , and he danceth , and saith , ..... There is a God , let us be merry . E. K. He danceth still . There is a heaven , let us be merry . Doth this Doctrine teach you to know God , or to be skilfull in the heavens ? ..... Note it . E. K. Now he putteth off his Cloathes again : Now he kneeleth down , and washeth his head and his neck , and his face , and shaketh his Cloaths , and plucketh off the uttermost sole of his shooes , and falleth prostrate on the ground , and sayed : ..... Vouchsafe ( O God ) to take away the wearinesse of my body , and to cleanse the filthinesse of this dust , that I may be apt for this purenesse . E. K. Now he taketh the white Garment , and putteth it on him . ..... Mighty is God in his great Justice , and wonderful in his immeasurable mercy : The heavens taste of his Glory : The earth is confounded at his wisdom . In hell they tremble at him , as at a Revenger . This sheweth thee ( O ) to be a God , and stretcheth forth thy Glory from the East unto the West ; for thy Heavens are Statutes , and thy Creatures Laws : that thou mayest be accounted a God of Justice and Glory . Because thou art a God , Therefore there is a Heaven : For unto the Prince of Righteousnesse , there belongeth a place of Glory ; Into the which there entereth none that are defiled , neither such as are blemished with the spots of iniquity . Manus Haec bona est ..... E. K. putting forth his right hand , Haec Autem mala ..... E. K. putting forth his left hand , Qui Habet aures intelligat . E. K. Now he sitteth down on the Desk-top and looketh toward me . Δ. This Parable is in general , somewhat understood of us : but in particular , how it may be , or is to be applied , presently we understand not . ..... Beware lest error enter within the dwelling place of Righteousnesse . I have said . E. K. He seemeth now to be turned to a woman , and the very same which we call Galvah . E. K. Now he is come down to the usual place , on the Table . Δ. I have assayed divers wayes to place the five Tables , on the two sides on this first leaf ; Is it to your likeing as I have done it , in the five little Triangles ? Gal. ..... As concerning the setting down of the five Tables . it is sufficient as it is done . The cause why I appeared thus , was that you might avoid error . Δ. I pray you to shew us the means how that error was or is to incumber us . Gal. ..... Whosoever taketh servants of the wicked , to prove the Glory of God , is accursed . But , O Satan , how many are thy deceits ? Note , my Companion ( E. K. ) would have caused personal apparitions of some of the reprobate spirits , before the Prince Albert Laskie in my Study , thereby to shew some experience of his skill in such doings : But I would not consent to it : And thereupon Galveh gave judgement and warning of such an error , of my Companion his intent , &c. Gal. ..... Behold , it is said , before he go from hence I will pour water into him ; And my Angel shall annoint him , as I have determined : Hide therefore Nothing from him ; For you belong unto him . Neither can flesh and blood work those things that I have Glorified in him ( All things that are established in God , are Glorified . I speak this for thy understanding ) Neither let your hearts be hardned ; for the Earth is condemned , and these things shall come to passe . Credit is all that I seek ( saith the Lord ; ) for when I come , I shall be sufficiently believed . I take the God of Heaven and Earth to judge ; and swear by him as a witnesse , that these words are true , and shall endure unto the end . The general points of mans Salvation are concluded already ; but the special gift belongeth unto God. God strengthen you against his adversary . Δ. Amen . Gal. ..... Soon you shall know more . Δ. This Prince would gladly know , Whether it shall be best for him , with the first opportunity , to be going homeward . Gal. ..... It shall be answered soon , and what questions soever he also demandeth . Δ. May he be here present at the action doing ? Gal. ..... Those that are of this house , are not to be denied the Banquets therein . Δ. May I request you to cause some sensible apparition to appear to him , to comfort him , and establish his minde more abundantly in the godly intent of God his Service ? Gal. ..... If you follow us , let him be governed by us ; But whatsoever is of the flesh , is not of us . E. K. She seemeth to weep ; for the water cometh forth of her eyes . Δ. You perceive , how he understandeth of the Lord Treasurer his grudge against him ; And perhaps some other also , are of like malitious nature : What danger may follow hereof , or incombrance ? Gal. ..... The sum of his life is already appointed , one jot cannot be diminished : But he that is Almighty can augment at his pleasure . Let him rejoyce in poverty . Be sorry for his enemies . And do the works of Justice . E. K. She seemeth to put the air over her , and so to enter into a Cloud of invisibility , and so disappear . Δ. Deo gratias agamus . Wensday afternoon , circa horam 5. The Lord Albert à Lasky being present . Δ. We attended of Galvah some instructions or discourse concerning the Lord Laskie . E. K. At length appeared before the Lord Lasky ( in the air ) an Angel in a white Robe , holding a bloody Crosse in his right hand , the same hand being also bloody . Δ. In nomine Jesu Christi Crucifixi , a te requiro qui Crucis Trophaeum hic Gestas ut illa nobis signifies , quae sunt ad Christi gloriam , cui sit honor & Laus perennis . E. K. Now he is come from before the Lord Lasky , and standeth here on the Table : he turneth himself to all the four quarters of the World ; he kneeleth down . He prayeth . ..... O God , Why should the people upon earth rejoyce ? or wherein should the pleasures of their sensual delights be fixed ? Why doth the Moon hold her course ? or why are the Stars observing an order ? Why are thy people thus scattered abroad ? Because iniquity hath caught the upper hand . The Doors of our God are polluted with blasphemy , his Temples desolate , his Commandments violated , and his Glory accounted as nothing . But wilt thou suffer ; or canst thou hold thy hand from thy great and mighty strokes ? Most High God , Most Mighty God , Most Honourable God , have mercy upon thy people ; respect the Creation , ( the Creation I say ) of those , wherein thou hast delighted . Suffer not the Serpent to extol his head above thy Altars , neither let thy holy Vessel be poisoned with his venome ; For thou art Mighty and overcomest all : and who can rebel against thy Prowesse ? Bend down thy mereiful eyes , Behold this confusion : look upon thy Temple and see the desolation thereof . And then in thy mercy ( O ) shew thy self to be a God , and such a merciful Governour , as hath compassion upon those that are diseased , yea even unto death . Grant this Camascheth galsuagath garnastel zurah logaah luseroth . Amen . Δ. I pray you to declare unto us your name . ..... My name is Jubanladace . Δ. If I should not offend you , I would gladly know of what order you are , or how your state is in respect of Michael , Gabriel , Raphael , or Vriel . ..... Jub . Vnto men , according unto their deserts , and the first excellency of their Soul , God hath appointed a good Governour or Angel , from amongst the orders of those that are Blessed : For every Soul that is good , is not of one and the self same dignification ; Therefore according to his excellency we are appointed as Ministers from that order , whereunto his Excellency accordeth : To the intent that he may be brought at last to supply those places which were Glorified by a former ; And also to the intent , that the Prince of Darknesse might be counterpoised in Gods Justice . Amongst the which I am one which am the Keeper and Defender of this man present : which carry the Triumpt and Ensign of Victories continually before him , as a reproach to my adversaries and his , and to confirm the dignity whereunto he is called by the presence of this Character . E. K. Now he heaveth up the Crosse. ..... I have also sealed the same in his heart : For unto him belong great Victories , in the name , and for the name of his God. The Jews in his time shall taste of this Crosse : And with this Crosse shall he overcome the Sarazens , and Paynims : For I will establish one Faith ( saith the Lord of Justice ) That I may be known to be the same that I was first among all people . Moreover I will open the hearts of all men , that he may have free passage through them , and will not suffer him to perish with the violence of the wicked . I will hereafter visibly appear unto him , and will say , This is to be done . But a year is not yet come , and these things shall , be finished . But ( thus saith the Lord ) I have hindred him , because he hearkned to the provocation of those that are wanton . And hath consented to those that blasphemed my name . Bid him look to the steps of his youth , and measure the length of his body ; to the intent , he may live better , and see himself inwardly . Δ. Note . At this Instant Tanfeld came rashly upon us , into my Study : we thinking that the Study door had been shut ; the Lord Laskie being gone out of my Study , the other way through my Oratory , to take Tanfelds message from the Court , and having dispatched him , rested without : and Tanfeld having commendations to me , as he said , from some at London , fearing least he should be be sent away by and by , without doing these , came undiscretly upon us , to our no little amazing , and great fearing his rash opinion afterward of such things , as he could not perceive perfectly what my Companion and I were doing : Hereupon , Jubanladace gave this sentence , or declared this the fatal end of Tanfeld . Juban . ..... It is said , He that entreth in thus rashly , Lo five moneths are yet to come , and fishes of the Sea shall devour his carkase . ..... As before , whatsoever he taketh in hand shall prosper , for my names sake . For thus it is said , and these words are the words wherewithal I do annoint him ; for than the comfort of the Highest , there is not a sweeter Inunction . Look not for the marveiles of this World , as the wicked man in his heart doth ; but study to please him with whom ye might rejoyce for ever . You sons of men , What do ye seek after ? Do ye hunt after the swiftnesse of the winds ; or are you imagining a form unto the Clouds ? or go ye forth to hear the braying of an Asse , which passeth away with the swiftnesse of the air ? Seek for true wisdom ; For it beholdeth the brightest , and appeareth unto the lowest . Cecill hateth him unto the heart , and desireth he were gone hence . Many other do privily sting at him ; I cannot properly say sting him ; But ( I say ) I will pour down my wrath upon them , and they shall be confounded in the midst of their own iniquity . Let my faithful live and be like the fruitful Vinyard . Be it so . Δ. For his return homeward , What is your advice ? perhaps he wanteth necessary provision , and money . Juban . ..... He shall be holpen here , and elsewhere , miraculously . I speak as it were to himself . Let him go , so soon as he can conveniently . Δ. I say again , perhaps he wanteth money , but the Treasures of the Lord are not scant , to them whom he favoureth . Jub . ..... His help shall be strange which hath not been often seen . The Queen loveth him faithfully , and hath fallen out with Cecil about him : Lecester flattereth him . His doings are looked into narrowly . But I do alwayes inwardly direct him , and I will minister such comfort unto him , as shall be necessary in the midst of all his doings . When this Country shall be invaded , then shall you passe into his Country , and by this means , shall his Kingdom be established again . This is more then my duty . This is the first time he hath been here , and it is wonderful . The second coming is not long unto , and then shall he be wonderful . Destitutus à me , premitur à malo . He is now destitute of me . Δ. Note , as soon as he had said this sentence , he seemed to sink through the Table like a spark of fire ; and seemed to make haste to his Charge , I mean the Lord Laskie : whereby we perceive-the frailty of man to be great when he is Destitute ( yea but after this manner ) of this good Angel. Benedictum sit nomen Dei nostri nunc & in sempiterna saecula . Amen . Thursday 20 Junii 1583. After Noone Circa 6. Gal. ..... Labour in the writing of this Book diligently . See thou cleanse thy self on both sides . Be alone while it is done : that is to say , while thou art in doing it , henceforth and till the time come use speech with us no more ; every seventh day accepted . Δ. How shall those dayes be accounted ? Gal. ..... From Tuesday last : Tuesday being the first of the seven , and the next Munday , the seventh , and so forth every Monday is the seventh . In a pure action all things ought to be pure . Δ. May I be writing every day , and at any time , when it shall come in my mind ? Gal. ..... Ever as thou shalt feel me move thee . I will stir up thy desire . Δ. How shall I do for the letters ? Shall I simply translate the letter ; as I find them ? Gal. ..... I. Δ. The titles of the fides , are they to be written onely in the holy Characters ? Gal. ..... As thou sayest , even those words do make the holy , that thou callest them holy . Δ. I believe verily , that they are holy and sanctified . Gal. ..... In the last seven of the 40 dayes , the words of this Book shall be distinguished . Δ. And accented also ? Gal. ..... I. Δ. How shall I do , for the Tables where certain letters are to be written in all the void places , seeing they will not justly agree ? Gal. ..... There is one superfluous : it is to be filled in order as it sheweth . Δ. I shall not dare adventure on it without direction when I come to it . Gal. ..... Thou shalt want no direction . Δ. For the inequality of the first 49 lines I require your advise . Gal. .... It is no question . Gall. .... Thou beginnest in the world to look up to heaven : So was it begun in earth to look up to the doing above . The last life is Hotchpotch of the wicked in the World , and damned in the Hell. E. K. What is a Hotchpotch , &c. Gal. ..... The greater thy folly is , the greater thy wisdom will be hereafter . ..... There are the Souls of the wicked and damned in Hell. Those that are in the world cannot describe the least joy of those that are in heaven : Much lesse those that are ignorant , declare the manifest beauty of wisdom . There shall come a day with you , when you shall rejoyce . In the mean season , rent your hearts , and turn unto the Lord. Δ. Deus in adjutorium nostrum intende , Domine ad juvandum me festina , Gloria Patri , & filio , & S. &c. Amen . Saturday , ante Meridiem . Hora 10. Junii 22. Δ. Whiles I was writing certain prayers to good Angels , and ad proprios nostros Angelos for A. Lasky , there appeared one very big in the aire , all in a white Garment full of plaights , and tucked up very dubble , with a myterlike Attire on his head , and a crosse on the forepart of it ; He willed E. K. to speak to me , and to tell me of his being there : But he refused , and expresly denied it , partly by reason Galluah said that he would not deal with us , but every seventh day ( being every Monday ) till the actions were ended : and therefore he supposed this Creature to be an illuder , and partly he urged some evident token , or proof of their well-meaning towards us in Act , &c. He went down , and still this Creature followed him with a drawn sword , requiring him to declare these words to me ; but E. K. a long while bad him declare them himself unto me , if he would : and said , why should he not , &c. At length my Companion came , appeased , and contented to hear what this Creature would say , who at length said thus : .... The Eagles have food for their young ones , by Divine providence , and not of themselves . Lord let me diminish the power of this wicked spirit that doth so provoke , and stirre him to mischief . .... If the love of the fathers ( O God ) be great towards their Children , much greater are thy blessings in those whom thou hast chosen . Δ. So , ( O Lord ) so . .... Behold , I will draw threds together , and make him a Net , which shall alwayes be between him and the Adversary : neither shall it diminish his understanding from the true sight of me . It hath been said , The place is holy . Write that shall be here spoken , with devotion upon thy knees . Great is thy name ( O God ) and mighty art thou in all thy workings : Thy help is strong to those that delight therein . O magnified be thy name from generation to generation . Oratio . Speritu & mente dico , Sit mihi verus orandi modus : nam bonitatem Dei Laudo : O , Iram Patris meritus sum , quia lumen ejus elongatur a me : Verum in nomine Christi remissionem delictorum meorum , & confirmationem in suo Sancto Spiritu exopto . Per te , Halleluja , resurgam , me accuso , me condemno : omnia male feci . Omnia per te ( Pater ) sunt . Paratus esto exaudire . Oculos ad Coelos Elevare nolo , egestatem quia meam nosti . Quid differes Domine , Cor meum in melius Confortere ? Vivus & non mortuus sum : Igitur Credo in te . Exaudi me Antidotum mihi 〈◊〉 monstra , quia malum meum agnosco . mitte mihi auxilium tuum de sede Majestatis tuae : Et per Angelos bonos tuere me . Audi , Exaudi , O tu igitur Angelus meus adfis mihi . Defende me , nec trade Corpus & animam meam in manus inimicorum ; meorum sed secundum magnam misericordiam Dei , ( per potestatem tibi traditam ) me protege , adsit mecum prudentia tua , quâ Diabolum & Sathanicam fraudem vincam . Adjuva me derelictum , Confirma me debilem , Cura me sanum , sana me aegrotum : Mihi esto spiritus super humanam sapientiam . Fac me fidelem Operatorem : Adduc tecum Angelos de Coelis demissos Sanctos , qui me tecum in adversis tueantur & ab omni Custodiant malo , donec illa hora venerit , quam nemo evitare potest : Sustinuit anima mea in verbo ejus . Amen . Glorifie God ye sons of men , and praise him in the midst of your wickednesse : For he is a God that sheweth mercie to his people , and beholdeth those that are afflicted : All honour , praise , and glory be unto him , now and for ever . Amen . Δ. I beseech you , what is your name , that this mercie of God may be Recorded , to have been bestowed upon us by your ministery . .... Gabriel . Δ. Shall I signifie to the Polonian Gentleman , that we received this .... prayer from you , and so make him partner thereof . Gabriel .... Do so . The help of the Lord is with those , that he loveth , and so be it . Δ. He made the sign of a Crosse over our two heads , and so went away . Gloria sit in excelsis , Deo nostro & in terra Pax hominibus bonae voluntatis , Amen . Saturday , Junii 22. a Meridie , Circa 6. Δ. Upon the perusing and examining , this prayer Gabriel revealed unto us , I found certain imperfections , and some doubts , wherein we thought it good to ask counsel , and require Gabriel's advise : That the prayer might be perfect , as he might well like of to Gods honour and our comforts . At the length : Nothing appearing to the eye , but the noise of a sound about E. K. his head , and withall a mighty weight , or invisible burden on his right shoulder , as he sate in the green Chair , by the holy Table , or place : And unto certain places of the prayer , which I noted and repeated , those words , and answers were by Gabriel given . Gab. .... The Preface must be in , for if our hearts be not prepared unto prayer , our prayers are in vain . Quid differs Domine , Cor meum in melius Comfortare . Per te & in nomine tuo resurgam ; id est , Halleluja . The first way is more effectual . Say Angele mee , but the other is more effectual , Cura me sanum . Regard me , and look unto me , being whole . Δ. As concerning the inscription , which I have written before the prayer : I would gladly know , whether it be to your well liking of it . Gab. .... Fiant omnia ad laudem Dei. My doings are of no such regard : What I have done be it done , so that your additions be to the honour of God , it is sufficient . The effect of his prayer is greater , then is the form . The former is greater then the forming . That is to say , he that hath formed it , is mightier then any virtue , wherein it is formed . Wheresoever , therefore the mind formeth it with you with perfect humility and consent , there is also the former . As formed of him therefore , I leave you to the end of his workmanship , which continually formeth all things according to his own fashion . Sins . .... Your sins have banished me , from saying those things I would . Δ. O cleanse our hearts , and wash away our sins , amplius lava me ab iniquitate mea & a peccato meo munda me . Gab. .... Sins are never washed away , or forgotten with the highest , but with such as are sorry , and also make satisfaction . O Lord , full sorry I am for my sins , and what satisfaction is ... required I would gladly know . Gab. .... The offence was not thine . Every one must satisfie , or else he shall be damned . Δ. Good Lord expound to us the mystery of satisfaction . Gab. .... When the Soul offendeth , and is consenting to wickednesse , he is then to make a spiritual satisfaction , which is the end and perfect fruit of Contrition . For those that are truely Contrite , do truely satisfie . Another satisfaction there is , which is external . This satisfaction is to be made for sins committed against thy Neighbour : For if thou offend thy Neighbour , and do him wrong , or take any thing from him , by fraud , or violence , it is a great sin . For this , thou canst never be Contrite if thou make not satisfaction , not onely confessing it , but in satisfying his desire that is offended , and that with sorrow . This is true Doctrine , and shall never be overthrown by the spirits of false invention : which indeed is the first eye unto the Devil . If you may offend your brother , and be therefore accursed : How much more shall you be accursed , when you offend the messager of him that is your Father . Behold , he sayeth not , I have once done amisse . God be mercifull to you , that his mercies might be the greater upon you . Be mindfull of my sayings . Δ. Deus misereatur nostri , & benidicat nobis , Cor mundum Creet in nobis , & spiritum rectum ponat in proecordiis nostris , Amen . 1583. Wednesday , Junii 26. Hora 9½ . praesente D. Alberto Lasky . Δ. As we were together in my study , and I standing at my Desk . There appeared to E. K. a round Globe of white smoak over my head . Thereupon I perceived the presence of some good spiritual Creature , and straight way appeared the good Angel. I. L. Δ. I said , Benedictus qui venit in nomine Domini , & igitur nobis est gratus laudis adventus . I. L. Et quid tu dicis ? [ ad E. K. Loquutus est . ] E. K. Si bonus es , & lucis spiritus , bene venisti , I. L. I. L. Et bene tibi fiet . E. K. He hath a besome in his hand . E. K. What will you do with this besomei Δ. Quid cum tua scopa decrevisti facere ? I. L. Secundum Dei beneplacitum . E. K. Here cometh a big tall creature , forma humana quae facile non possit discerni , oculi ejus videantur esse duo Carbunculi Lucentes & mirabiliter micantes . Caput ejus videtur aureum , os videtur valde largum esse , & Caput videtur mobile & quasi ab humeris separabile , totum reliquum Corpus videtur esse marmor quasi . Vox . ..... Fecisti tu ? [ E. K. ] he said so to IL. IL. ..... Feci . Decedite in Oratorium , nam magna hic dicenda sunt . Qui decedent ? I L. Princeps , & tu . ( Bow down thy knees brother ) and here what I do say . [ To E. K. he spake . ] Magnus ille ..... Filioli hominum quid vultis ? Δ. Cupimus mundari à peccatis , & illuminari sapientia divina , ad ejus honorem . E. K. Est lumen quoddam in Aere : & ipse osculatur lumen illud . IL. ..... 〈◊〉 , Propitius esto mihi peccatori . K E. Propitius esto mihi peccatori , O Deus , crescit jam Corpusistius magni in immensum quantum , quod non possit facile discerni . Mag. ..... Filii hominum , quid vultis ? Δ. Sapientiam veram . Mag. ..... O vos pueri & filii hominum , quid vultis ? Δ. Sapientiam in Deo , & propter Deum , veram . Mag. ..... Audite , quia Justus & verus sum ( inquit Dominus ; ) Vos nihil impium , iniquum , vel injustum suscipite : Nam quaecunque feceritis mala , vel negligentia , vel inscitia , vel contemptu , vel etiam nimia superstitione sunt , ( Sicut Scriptum est ) potestate tradita spiritibus mendacibus , ut vexarent bonos , dum affligerent malos . Sed dixit Deus ( Deus sum quidem vester ) qui Spiritum Sanctum non aufero a vobis : Nam estis , quos per potentiam confirmabo meam : Nolite igitur Cacomagi Cum perversis fieri , qui inaniter rebus & Idolis hujus mundi potentiam ascribunt meam . Sed Credite perseveranter & ad finem usque & fidem habete : quia , ( per me ) omnia mundana superat sigillum , & subjiciet Daemones voluntati vestrae . Daemones sub regionibus permanentes , & inclusi Lunaribus , Angeli mei non sunt : Sed Caelestes , Sancti & veri boni . Nonne vos homines & mortales & non sine peccato , Cui voluntatem liberam , simul & peccare permissi : ut intelligendo exinde malum , & me Deum vestrum agnoscatis vos . Audite igitur , Audite filii mei , ..... Calamitatem totius terrae omniumque viventium praedico . Bella erunt undique horrenda & tristissima , Et peribit ad tertiam usque partem gladio & fame Terra . Erunt caedes multorum , ( penè omnium ) Principum interitus , Terrae motus , quales non ab initio mundi ; Terrestris Daemonis ( Turcae viz. ) Imperii ruina . Nam sic constitui . [ E. K. ] Nunc respcit vos . Δ. A. L. and I were in my Oratory . Stephanus , Poloniensis , miserrine in bello jugulatus , Cadet . Iterum dico : Stephanus , Poloniensis Rex , miserrime in bello jugulatus , cadet . Vocabant te iterum [ respicit Alb. Lasky ] ad Regnum Principes : quem etiam ego Poloniae , Moldaviae & populi mei Ducem & regem constituero . Tunc attinges desideratam metam & non errabis a Scopo . Quia ego sum Deus tuus , & docebo te utilia & vera . Et dabo tibi Angelos meos adjutores & comites etiam ad secretum quodlibet mundi . Vigilato , Orato . Igitur , Pius esto , donec venerit potestas mea & in te , & supra vos . Interum sigillate quae vidistis , & me in publicum producite . [ E. K. ] Now he shaketh : he seemeth to turn his head about his shoulders . E. K. Nunc accipit ensem & percutit nubes , & crucem format antese , ab utroque latere & post se. Crede mihi , est finis rerum : Dimitiuntur Peccata vestra . E. K. Cadit , quasi distractus , ( vel se separans ) in 4 partes , & avolut . Vox . ..... Habet is que adeo Decreta sunt . Δ. Misericordia Dei , sit super nos nunc , & semper . Amen . Saturday Junii 29 à meridie hora 4. Δ. While I was about to write the Title of the second side of the seventh leaf : and ( E. K. sitting by me ) Madini appeared as before like a young girle , and I saluted her in the Name of God , as coming from God for good , and said to her , that I was wonderfully oppressed with the Work prescribed to me to perform before August next , and desired her to help me to one to write the holy Book as it ought to be written : seeing I did all I could , and it seemed almost impossible for me to finish it as it is requisite . Madami promised to help me to one to write the Book ; and thereupon appeared to her ( but unseen of E. K. ) her Mother ..... Madimi said also , that she was now learning of Greek and Arabick , and the Syrian Tongue . Mad. ..... Mother I pray you let him have one to write his Book . Δ. I pray thee tell me Madimi , what was his name which yesterday tempted my friend and accused me most unduly and untruely to E. K. as a murderer , and hypocrite , and one that had injured a thousand . Mad. ..... His name was Panlacarp . Δ. Can the wicked Conjurers have their Devils to write Books at their commandments , and shall not an honest Christian Philosopher have the help of God his good Angels to write his holy Mysteries so greatly redounding to his Glory ? And seeing you are the Mother of Madimi here , I beseech you tell me your name here : as the order of all our doings are distinctly and orderly noted . Mother . ..... I am of the word , and by the word : I say , Seal up those things thou hast : And I my self will take charge of Galvah to the end . Ad evitandum 〈◊〉 . Δ. Truth it is , it must grow to a great mislikeing grudge , that God should seem to have laid burdens on our shoulders , greater than we are able to bear : and then if we fail and faile under them , he would find a cause not to perform his promises made for carrying of those burdens . Mother . ..... Whatsoever is thy part , the same will I perform . I will put thy yoke ( in this one thing ) upon my shoulders . Δ. Will you then write it as I should have written it ? Mother ..... I have said I will. Δ. Where shall I leave the Book ? Mother . ..... Leave it where you will : your locks are no hindrance to us . Even when the time cometh believe and you shall find it written . Δ. You have eased my heart of a thousand pound weight . Mother . ..... Because ye shall not fall into error . Dost thou believe ? Δ. Yea verily . Mother . ..... Then verily will I do it . Fides tua erit instrumentum operationis meae ; Erit , & videbitis , & nunquam peribit . Galvah . ..... One thing I will teach thee . The End is greater than the Beginning , or the Midst ; For the End is witnesse of them both : But they both cannot witnesse of the End. Mother . ..... He that appeared yesterday is fast enough , now : Maiden , Say your lesson , when I am gone . Δ. I pray tell me your name . Mad. ..... Mother I pray you tell your name . Mother . ..... I A M ; What will you more ? E. K. She flieth away like a fire . Madimi falleth down prostrate on her face a while . Δ. Now I shall have leisure to follow my sute , and to do all Mr. Gilberts businesse . Mad. ..... My Mother will speak to the Queen for you shortly . Serve you God while I do pray . E K. She prayeth vehemently . Now she cometh near to us . Madimi . ..... I pray you teach me to spell . [ She spake to E. K. Mad. ..... This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alicitur , vel abstrahitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . E. K. Unlesse you speak some Language which I understand , I will expresse no more of this Ghybbrish . Now she prayeth again . Now she is gone . Δ. Benedictus sit Deus , Pater Noster , Deus totius Consolationis , qui respexit afflictionem servuli sui , & in ipso puncto necessitatis meae praestitit mihi auxilium ; ipse Solus Cordis Scrutator est & renum . Ipse est Lux mea , & Adjutor meus , & Susceptor meus est . In Domino speravi , & liberavit me ab angustia maxima propter gloriam Nominis sui , quod sit exaltatum & magnificatum nunc , & in sempiterna secula . Amen , Amen , Amen . Δ. My heart did throb oftentimes this day , and thought that E. K. did intend to absent himself from me , and now upon this warning I was confirmed , and more assured that it was so : Whereupon seeing him make such haste to ride to Islington : I asked him why he so hasted to ride thither : And I said , if it were to ride to Mr. Harry Lee , I would go thither also to be acquainted with him ; seeing now I had so good leasure , being eased of the book writing : Then he said , that one told him the other day that the Duke did but flatter him , and told him other things , both against the Duke ( or Palatine ) and me , &c. I answered for the Duke and my self ; and also said , that if the fourty pound annuity , which Mr. Lee did offer him , was the chief cause of his minde setling that way ( contrary to many of his former promises to me ) that then I would assure him of fifty pound yearly , and would do my best by following of my sute , to bring it to passe as soon as ( possibly ) I could , and thereupon did make him promise upon the Bible . Then E. K. again upon the same Bible did swear unto me constant friendship , and never to forsake me : And moreover said , that unlesse this had so faln out , he would have gone beyond the Seas , taking ship at New-Castle within eight dayes next : And so we plight our faith each to other , taking each other by the hands upon these points of brotherly , and friendly fidelity during life , which Covenant I beseech God to turn to his honour , glorie , and service , and the comfort of our brethren ( his Children ) here in earth . Tuesday , Julii 2. à meridie , Circa Horam . 2. Δ. While I was writing of Letters to Mr. Adrian Gilbert , into Devonshire , Madini appeared by me in the study , before E. K. sitting in the Chair , first on the ground , then up higher in the aire ; and I said , How is the minde of Mr. Secretary toward me , me thinketh it is alienated marvellously . Mad. .... Those that love the world , are hated of God. The Lord Treasurer and he are joyned together , and they hate thee . I heard them when they both said , thou wouldst go mad shortly : Whatsoever they can do against thee , assure thy self of . They will shortly lay a bait for thee ; but eschew them . Δ. Lord have mercy upon me : what bait , ( I beseech you ) and by whom ? Mad. .... They have determined to search thy house : But they stay untill the Duke be gone . Δ. What would they search it for ? Mad. .... They hate the Duke , ( both ) unto the death . Δ. And why ? Mad. .... Take heed that you deal uprightly . ..... [ She spake to E. K. ] E. K. God the Creator be my witnesse of my upright dealing , with , and toward him , ( meaning Δ. ) ever since my last coming to him . Mad. .... It is good to prevent diseases . E. K. By this book ( taking the Bible in his hand ) I swear that I do carry as faithfull a minde to him , as any man can , ever since my last coming . Mad. .... Look unto the kinde of people about the Duke : and the manner of their diligence . Δ. What mean you by that ? his own people mean you ? or who ? Mad. .... The espies . Δ. Which be those ? Mad. .... All , there is not one true . Δ. You mean the English men . Mad. .... You are very grosse , if you understand not my sayings . Δ. Lord , what is thy counsel to prevent all ? Mad. .... The speech is general , The wicked shall not prevail . Δ. But will they enter to search my house , or no ? Mad. .... Immediately after the Duke his going they will. Δ. To what intent ? what do they hope to finde ? Mad. .... They suspect the Duke is inwardly a Traytor . Δ. They can by no means charge me , no not so much as of a Trayterous thought . Mad. .... Though thy thoughts be good , they cannot comprehend the doings of the wicked . In summe , they hate thee . Trust them not . they shall go about shortly to offer thee friendship : But be thou a worm in a heap of straw . Δ. I pray you expound that parable . Mad ..... A heap of straw being never so great , is no waight upon a worm , notwithstanding every straw hindroth the worms passages . See them , and be not seen of them , dost thou understand 〈◊〉 ? Δ. I pray you make more plain your counsel . Mad ..... My counsel is plain enough . Δ. When , I pray you , is the Duke likely to go away ? Mad ..... In the middle of August . Δ. If in the midst of August he will go , and then our practises be yet in hand , what shall be done with such our furniture is prepared , and standing in the Chamber of practise . Mad ..... Thou hast no faith . His going standeth upon the determinated purpose of God. He is your friend greatly , and intendeth to do much for you . He is prepared to do thee good , and thou art prepared to do him service . Many men purpose , but one setteth in order . Δ. As concerning Adrian Gilbert , what pleaseth you to say of him , and his intended voyage . Mad ..... He is not in the true faith . Δ. How hath it been said , then , That he should be the setter forth of God , his faith and religion among the infidels . Mad ..... That is a mystery . Δ. Whether shall it be good , that the Duke resort hither oft , or tarry for the most part at his house at London . Mad ..... Humane policie cannot prevail . As many as are not faithfull in these causes , shall die a most miserable death : and shall drink of sleep everlasting . As in one root there are many divisions , so in the stem and branches are many separations . Δ. Give some more light ( I beseech you ) to the particular understanding . Mad ..... The fire that kindleth all these , and wherein thy live is One , forming them according to ( whatsoever ) the substance whereupon they are grounded . So by the lesse you may prove the greater : That as in particular , so likewise generally , All emanations are from one . In the first workmanship lieth secret in one unknown : And is sealed , and therefore it hath an end . The son through the Circles and Massie body , The heart in the body , The intelligence in the inward man , The son from his own Centre spreadeth out the beams of his limited virtue , The Hart life to two ; and yet the Centre of life to the whole body , understanding quickneth the minde ; that minde I speak of putteth on a fiery shape . It followeth therefore , that every thing ( what substance soever ) hath a Centre : From the which the Circumfluent beams of his proper power do proceed . When these are perfectly known : Then are things seen in their true kinde . I speak this to prove , that the good Angel of man , which is the external Centre of the Soul , doth carry with him the internal Character of that thing whereof he seeketh to be a Dignifier , within the which doth lie secret , the Conjunction and Separation of the proportion of their times , betwixt the soul and body of man. O happy ( therefore ) is that Soul , which beholdeth the glory of his dignification , and is partaker with him that is his keeper . This known unto men , the thicknesse of the earth doth not binder their speeches ; neither can the darknesse of the lowest aire obscure , or make dark the sharpnesse of their eyes . This Character , ( at his next coming hither ) shall be made manifest unto him . E. K. He sheweth a bloudy hand , holding a bloudy Crosse with letters on it , like our holy letters . Δ. I beseech you , how shall his provision of money from home serve his turn , or how shall he here have help for his charges bearing ? Mad ..... Your words make me a Childe . Those that fish for Dolphins do not stand upon the ground . Those that sit in Counsel call not in the harvest people , nor account not their works . He that standeth above the Moon , seeth greater things then the earth : Is it not said , The Lord will provide ? I stand above the Moon , for that I dispose his life from above the disposition of the Moon . To ask what Jacob his servants did , was a folly ; because their master was 〈◊〉 : A greater question to ask how blessed he was , then to ask how many sheep he had . Δ. I am desirous to know what you meant by saying , That my words made you a Childe . Mad ..... Because you ask me Childish questions . His good Angel shall reveal his Character unto him , and thou shalt see it , [ pointing to E. K. ] But take heed thou say truely ; And use great reverence , or else the feet that love thee shall carry thy Carkas out of the doors . If be carry it upon him , it shall be a token of the Covenant between him and God. Δ. The image , or similitude thereof ( mean you ) made in pure Gold. Mad ..... I ..... So those that shall see his Standards with that signe in them shall perish utterly . Δ. You mean , if the same be painted , or otherwise wrought in his Banners and Penons , &c. Mad ..... Let him use it as a Covenant , between God and him . Δ. How shall he frame it in Gold , solid-wise , or Lamine-wise ? Madd ..... His own Angel shall reveal it . Δ. Because it hath been said , that in the beginning of our Country troubles we should be packing hence into his Country ; What token shall we have of that time approaching , or at hand ? Mad. ..... Your watchword is told you before : When it is said unto you , Venite , &c. Δ. But ( I beseech you ) to be ready against that watchword , hearing what is to be done , as concerning our wives and children into his Country . Mad. ..... Miraculous is thy care ( O God ) upon those that are thy chosen , and wonderful are the wayes that thou hast prepared for them . Thou shalt take them from the fields , and harbour them at home . Thou art merciful unto thy faithful and hard to the heavy-hearted . Thou shalt cover their legs with Bootes , and brambles shall not prick them : Their hands shall be covered with the skins of Beasts that they may break their way through the hedges . Thy Bell shall go before them as a watch and sure Direction : The Moon shall be clear that they may go on boldly . Peace be amongst you . E. K. He is now gone away in a fire . AEterno Deo nostro , sit Laus Honor , & Gloria in seculorum 〈◊〉 . Amen . Thursday Julii 4. hora 11. ante Meridiem . 1583. Note . Δ. When I came home yesterday from the Court , and from London , and from the Lord Laskie , I found that E. K. was purposed to ride forth of Town , and intended to be away ( as he expresly told me ) five dayes : Certain Companions and his acquaintance having so appointed with him , some tarrying for him in Mortlucke , and some at Brainford ( as was perceived this day afterward , and as he confessed unto me . ) Whereupon I thought good to signifie so much unto the Lord Laskie who meant to come and refresh himself at my house , as he was wont before ; either this day , or within two or three dayes after : Who also delighted in E. K. his company , &c. Hereupon about the time of E. K. his rising I wrote these lines , intending to send them presently to the Lord Laskie , that word might be returned of his intent before E. K. should ride , I meaning and hoping to perswade E. K. to tarry so long , and upon such respect . NObilissime Princeps , in reditu , nostrum Edwardum inveni , facie quidem laeta : sed itineri tamen , ut dicit , quinque dierum , se accingentem : Hocque matutino tempore abitum vel iter istud ingredi 〈◊〉 ; Reversurus ( ut affirmat ) post quinque dies . Quid sit ipsa veritas , novit ille qui verus & Omnipotens Deus est noster . Hoc volui , isto mane summo , vobis significare , ut , quid factu optimum sit , Cogitetis : De aliis , suo tempore , Vaestrae Celsitudinis fidelissimus Clientulus Joannes Dee . Julii 4. 1563. This Letter being now written , and not yet folded up , my friend E. K. was ready and came out of his Chamber into my Study ; and I told him , that I was even now sending word to the Prince Laskie of his rideing out , and return after five dayes ; and so shewed him the Letter : who when he came to the phrase , Quid sit ipsa veritas , he was samewhat offended , saying , What secret meaning hath this , upon some of your two former conference ? Truly ( said I ) even such as the circumstance of the Letter doth import , that is ; Whereas you said that you intended to return within five dayes , or at the same dayes end , it is uncertain whether you will , or shall , return later or sooner : and therefore Quid sit ipsa veritas of your return , or intent to return , onely God doth know . He would by no meanes admit that my sincere exposition , but seemed suspitious of some other undue constructions of those former words ; thereupon I took the Letter and tore it in three pieces , and sent none : But in my mind referred all to God his disposition , assuring my self of God his most constant proceeding in his own affairs . Shortly after said E. K. to me , Certainly here is a spiritual Creature in my right shoulder , who sensibly saith to me , Come away : So ( said I ) did one say to Sowle , when they would have had him away to have drowned him , whom I stayed in this Study by force , and so hindered the Devil of his purpose then ; as appeareth by that unhappy man yet alive . Nay said E. K. they have told me that if I tarry here , I shall be hanged ; and if I go with this Prince he will cut off my head , and that you mean not to keep promise with me ; And therefore if I might have a thousand pound to tarry , yea a Kingdom , I cannot : Therefore I release you of your promise of 50 pounds yearly Stipend to me , and you need not doubt but God will defend you and prosper you , and can of the very stones raise up children to Abraham : And again I cannot abide my wife , I love her not , nay I abhor her ; and there in the house I am misliked , because I favour her no better . To these , such his words spoken in great pangs and disquietnesse of mind , I reposed and said , That these his doings and sayings were not of God , and that by my whole proceeding he might perceive what confidence I reposed in his dealing with the spiritual , our friends , seeing even to the uttermost penny ( and more than my ability served unto conveniently ) I laid out still about the .... ming of such things , as were by me to be done , &c. Well , on the sudden , down he went ; upon his Mare , and away toward Brainford . After whose going , my Wife came up into my Study , and I said , Jane , this man is mervallously out of quiet against his Wife , for her friends their bitter reports against him behind his back , and her silence thereat , &c. He is gone , said I , but I beseech the Almighty God to guide him and to defend him from danger and shame ; I doubt not but God will be merciful to him , and bring him at length to such order , as he shall be a faithful servant unto God , &c. Note within three hours after , came E. K. up my Study staires unbooted , for he was come in a boat from Brainford . When I saw him I was very glad inwardly : But I remained writing of those Records as I had yet to write of Tuesdayes last actions . I have lent my Mare out ( said he ) and so am returned . It is well done said I , and thereupon he sate down in the chair by my Table where he was wont to sit : And it was ten of the clock then . He took up in his hand the Books which I had brought from London of the L. Laskie , written to him in his commendations , &c. And as he was looking earnestly on them , a Spiritual Creature did put the Book on the outside of the parchment cover , divers times ; and once would have taken it out of his hands : Divers times I heard the strokes my self ; At length he said , I see here the handsome Maiden Madimi , and have done a pretty while . Then said I to him , Why told you me no sooner ? Whereupon I took paper purposely to Note what should seem Note-worthy as followeth . Δ. Mistresse Madimi , you are welcome in God , for good , as I hope ; What is the cause of your coming now ? Mad. ..... To see how you do . Δ. I know you see me often , and I see you onely by faith and imagination . Mad. ..... [ Pointing to E. K. ] That sight is perfecter than his . Δ. O Madimi , Shall I have any more of these grievous pangs ? Mad. ..... Curst Wives , and great Devils are sore Companions . Δ. In respect of the Lord Treasurer , Mr. Secretary , and Mr. Rawly ; I pray you , What worldly comfort is there to be looked for ? Besides that I do principally put my trust in God. Mad. ..... Madder will staine , wicked men will offend , and are easie to be offended . Δ. And being offended will do wickedly , to the persecution of them that meane simply . Mad. ..... Or else they were not to be called wicked . Δ. As concerning Alb. Laskie his Pedigree , you said your Sister would tell all . Mad. ..... I told you more then all your Dog painters and Cat painters can do . Δ. You spoke of William Laskie and Sir Richard Laskie his brother , of which William going into France , and then into Denmarke : and his marriage into Poland , came this Albert Laskie , now Paladine of Soradia , &c. Mad. ..... Those were two pretty men for me to meddle withal . When you set your selves together , and agree together , I will make all agree together . E. K. Will you Madimi lend me a hundred pound for a fortnight ? Mad. ..... I have swept all my money out of doors . Δ. As for money we shall have that which is necessary when God seeth time . Mad. ..... Hear me what I say . God is the unity of all things , Love is the unity of every Congregation ( I mean true and perfect love . ) The World was made in the love of the father . You were redeemed in the love of the Father and the Son. The Spirit of God is ( yet ) the love of his Church . Yet ( I say ) : For after it doth Triumph , it is not called a Church nor a Congregation : But a Fruitful Inheritance and a Perfect Body in Christ. Take the love of the Father from the World , and it perisheth . Take the love of our Redemption away , and we are dead . ( I will not offend ) put your instead of our . Take the light of the Holy Ghost , which is the love of the Father and the Son from the Church , and it withereth . Even so take love from amongst you , and you are members of the Devil ; Therefore it is said unto you Diligite ad invicem . For love is the Spirit of God uniting and knitting things together in a laudable proportion . What dost thou hunt after ? Speak man , What dost thou hunt after ? [ This was said to E. K. upon some secret judgement of Madimi in him . E. K. I hunt after nothing . The love of God breedeth faith ; Faith bringeth forth ( on the one side ) Hope ; and ( on the other side ) the workes of Charity . Dost thou love God ? Seekest thou to be among his Elect ? Why dost thou not ( therefore ) love those things that are of God ? Herein thou shewest the want of faith ; Herein are thy bragging words confounded ; for thou sayest , No man can accuse thee of evil . But thou hast no faith because thou hast no hope . Wilt thou say , that thou hast faith ? Shew it me by thy love : Whosoever ( therefore ) loveth not God , is accursed . Thou lovest not God , Lo , behold , thou breakest his Commandments . Oughtest thou not to love him ? And hast thou not faith through the love in God ? Truely thou oughtest so to do . Wilt thou let me see thy hope on this side ; Let thy workes stand on the other side . And shew thy self to have faith that therein thou mayest love God , and be beloved of him : But if thou hast none of these , thou hast hate . If thou hate God , the reward thereof is great ; but the greatnesse is unquenchable fire . Whosoever followeth not the Commandments , hateth God ; If sin be the breach of the Commandments , &c. Dost thou love Silver and Gold ? The one is a Thief , the other is a Murderer . Wilt thou seek honour ? E. K. No. So did Cain . But thou hast a Just God that loveth thee ; Just and vertuous men that delight in thee ; Therefore be thou vertuous : For thou shalt tread the World under thy feet : I promise thee , I have driven the Skullen-drab out of our Kitchen long ago . Δ. Do you mean worldly covetousnesse ? Mad. ..... Yea , and the first heavenly covetousnesse . Carma geta Barman . Δ. I beseech you , what is that to say ? Mad. ..... Veni ex illo Barma . E. K. Felt and saw a spiritual Creature go out of his right thigh . Mad. ..... Where are thy 14 Companions ? Bar. ..... They dwell here . Δ. [ He that was come out , seemed a great handsome man with a Sachel of a Dogs skin by his side , and a Cap on his head , &c. ] Δ. O the hand of the Highest hath wrought this . Mad. ..... Venite Tenebrae , fugite Spiritu meo . E. K. Here appear 14 of divers evil favoured shapes : some like Monkies , some like Dogs , some very hairy monstruous Men , &c. They seemed to scratch each other by the face . These seem to go about Madimi and say , Gil de pragma kures helech . Δ. What is that to say ? Mad. ..... Volumus hic in Nostris habitare . Δ. Quae sunt illa vestra ? E. K. One of them said ... Habemus hominem istum Demicilium nostrum . Mad. ..... The vengeance of God is a two-edged Sword , and cutteth the rebellious wicked ones in pieces . The hand of the Lord is like a strong oak , when it falleth it cutteth in sunder many bushes . The light of his eyes expell darknesse , and the sweetnesse of his mouth keepeth from corruption . Blessed are those whom he favoureth , and great is their reward ; Because you came hither without licence and seek to overthrow the liberty of God his Testament , and the light wherewithal he stretcheth unto the end , and for because you are accursed it is said , I will not suffer mine to be overthrown with temptation , though he were led away , Behold I bring back again . Depart unto the last Cry : Rest with the Prince of Darknesse there is none . Amen , go you thither . Et signabo vos ad finem . E. K. He sealed them all in the forehead : the 14 and their principal , their sealing was as if they had been branded . They sunk all 15 downward through the floore of the Chamber , and there came a thing like a wind & pluckt them by the feet away . E. K. Methinketh I am lighter than I was ; and I seem to be empty , and to be returned from a great amasing ; for this fortnight I do not well remember what I have done or said . Mad. ..... Thou art eased of a great burden ..... Love God , Love thy Friends , Love thy Wife . E. K. Now cometh one with a red Crosse in his hand and leadeth her away , and so they vanished . We prayed the Psalm of thanksgiving 14 of Roffensis for E.K. his deliverance from Barma and his 14 Companions . Amen . Δ. first papers , E. K. Sal. by appeard often to him , whipping before as 6. or 7. miles distant from him think that the blessed Jubanladace had been sent to have said somewhat unto us of his Charge ( the Prince Laskie ) But I found in the end that it was a token that the Princce Laskie was pensively careful of us , and that his good Angel was his witnesse and message , by that token his peculiar Caraster as is before taught . Omnis Spiritus Laudet Deum nostrum Vnum & Trinum . Amen . Sequitur liber Tertiarius Sexti . LIBER PEREGRINATIONIS PRIMAE : Videlicet A Mortlaco Angliae , Ad Craconiam Polomiae . Saturday , Septemb. 21. 1583. Die Sancti Matthaei . WE departed from Mortlack , about three of the Clock after noon : The Lord Albert Lasky , ( Vaywode of Siradia , in Polonia ) meeting me on the water , as we had appointed : And so brought night to London ; and in the dead of the night , by Wherries , we went to Greenwich to my friend Goodman Fern the Potter his house : Where we refreshed our selves , and thither came a great Tyltboat from Graves end to take us in , ( by appointment of me and Mr. Stanley ) to go to our ships , which we had caused to ly seven , or eight mile beyond Graves end . To which ships we came on Sunday morning by Sun rise : In the greater of them ( being a dubble Fly-boat of Denmark ) my Lord Laskie , I , and E. K. with my Wife and Children , &c. went : And in another ship ( by me also hired for this passage ) went some of my Lord his men , two horse , &c. that ship was a Boyer , a pretty ship . With little winde we straight-way hoysed sayl , and began our voyage in the ship . This 22. day we were in great danger of perishing ( on the sands , called the Spits ) about midnight : We had ( by force of winde contrary ) anchored by them , and the Anchor came home , no man perceiving it , till the ship was ready to strike on the sands . Then , upon great diligence and pollicy used by our Marriners in hoysing sayl , and cutting our Cable , ( to leave our shote anker ) and committing our selves to the hands of God , and most earnestly praying for a prosperous winde : It pleased the Almighty , and most mercifull God , suddenly to change the winds , which served us to bear from the sands , and to recover Quinborrough , back again . The 23. day ( being Munday ) we came to the mouth and entrance of Quinburrough Creek , or Haven . And as we made to land in small Fisher-boats , the Lord Laskie , my Wife and Children in one boat , and I , with E. K. Marie , Elizabeth , and John Crokar , in another , it fell so out , that at the ships side , our Fisher-boat his sayl-yard and sayl was entangled on the Maynyard of the Fly-boat ( being stroke down ) so that , in our setting from the ships side , the top of our Boat being fast above , and the windes and stream carrying the Boat off below , it inclined so much on the one side , that the one half of the Fisher boat ( well near ) was in the water , and the water came so in ( by the intangling before specified , not easily to be undone , or loosed ) that my Lord , my Wife , and all that saw us thought that of necessity our Boat must sink , and so , we to have perisht . But God in his providence and mercy had greater . ..... of us , so that we became clear ; the Boat half full of water , so that we sat wet to the knees , and the water with the billow of the Sea came still beating in more and more : And in this mean trouble ; one of our two Boat-men , had lost his long Oare out of the Boat into the water ; and so not onely we lacked the help of that Oare , but also by reason they would have followed the winde and ebb , for that Oar , ( contrary to our course in hand , and not able to become by ) with much adoe we constrained them with the sayl , our one Oare , and the Rudder to make such shift as they could to get to Quinborrough Town : And in the mean space E. K. with a great Gantlet did empty most part of the water out of the Boat , else it must needs have sunk by all mans reason . At length ( to be brief ) we came to the Town side , up the crooked Creek : where , when as the Master of our ship would have taken me out in his arms ( standing in the water with his Boots ) he fell with me in the water , where I was foul arrayed in the water and Oase . God be praised for ever , that all that great danger was ended with so small grief , or hurt . At Quinborrough . Wednesday , Septemb. 25. Circa 3. à Meridie , jam pleno mari . Δ. Oravimus ad Deum , ejus implorabamus auxilum , Cortina statim apparuit . Oravi denno solus , pro auxilio , tempore necessitatis : Sex pedum altitudine apparebat unus , in aere , quasi altera ex parte nubis , inter E. K. Et illum interpositae . E. K. Ego illum cognosco . ..... Tu habes causam me cognoscendi , & illum qui me misit , vel jam non vixisses . E. K. Videtur esse Michael . Δ. Gratias agimus Creatori nostro , qui bonum , potentem & fidelem ministrum suum miserit ad nostram protectionem tempore necessitatis nostrae . Mich. ..... Loquor de tribus rebus , de 〈◊〉 & illo qui me misit : De 〈◊〉 , respectu illius quod estis , & de servitio Dei quod 〈◊〉 est . O vos potestates Coeli & terrae , colligite vos in simul , respicite Deum vestrum : Considerate beneficia ejus ; an non vos colligavit simul ? Et concatenavit vos in seipso ? An non estis glorificati respectu officii vestri , ad quod praestandum potentèr assignati estis , in voluntate ejus , qui glorificat seipsum . Ecce 〈◊〉 vosmet dedidistis principi tenebrarum : vel quare vestri principes contendunt contra altissimum : & colligitis vosmet in simul ad 〈◊〉 contra ipsum , qui est potentissimus , vel illum velletis subjugare , cujus arma sunt super omnem fortitudinem : Quo modo audetis contendere cum ejus fortitudine ? Vel quae est causa quod tam impii esse velitis ? Sed ita oportet esse : quia vobis siigilavit gubernationem , & in vestras manus dedit violam destructionis . Sed date locum fini vostro : Quia in ejus fortitudine dispersi eritis : Et omnium rerum conclusioni ostia vestra debent esse aperta . Ne mirentur servi Dei , de fortitudine temptationis : Quia magna est potestas impii & hiantis Leonis , quando illi est cum sigillo tradita . Ne dedignemini , hac hora , scio vestram gubernationem per illum . Ecce clavis justitiae aperta mihi est . Nihilominus vestra adhuc erit major iniquitas , & vestrum regnum erit dispersum in ejus potenti superbia . Quam magnus est Sathan qui resistit fortitudini Dei ? Quam magna , igitur , debet esse vestra humilitas , quae debet vel superare vel mori . Sed vobis sic 〈◊〉 Dominus . Aperiant venti ora sua , & rabientes aquae profunda & potentia guttura . In omnes partes navium vestrarum . Aperiat terra as suum , & dicat , quòd devorare vellet . Tamen non Praevalebunt Quia 〈◊〉 addam ( inquit Dominus ) qui es fortitudo mea , Potentiam meam praevalescentem : Et vos eritis duae flammae ignis , imò , ignis potentis suffocantis os totius Malitiae . Idcirco , vobis bene fit : Quia inimicus est fortissimus , ubi praeda est maxima . Mementote , quòd Homines sitis . Mementote , quòd terra sitis . Mementote , quòd 〈◊〉 . Mementote , quid eratis , & ne tradatis oblivioni quid estis . In illo enim vivitis qui omnia in sua habet subjectione . Sed ille , qui cum illo est , Crucifixus ad gloriam , debet in medio mortalitatis componere se ipsum ad Immortalem Potentiam . Servi Dei , semper praevaluerunt : Sed semper per Adversitates . Qui non est de 〈◊〉 mundo , vos praeparavit , Nihilo minus debetis ea implere , quae ipse providit . Quod mundus possit fieri novus , & ipse agnosci . Potens ipse est , Potens est ille , Aquila illa quae cooperit magnum montem alis suis. Sed potentior est ejus fortitudo qui numerat stellas , & montes colligit : Nam quicquid ipse loquitur , est veritatis ignis : Et est simul Potentia & Actus , in immediata proportione . Etiam ipse qui fecit Orbem , hominem in simul compegit , & omnia operatus est , Omnia ipse existens . Ipse est qui vobis praeceptum dedit : Et ego vobis dico , Respicite de puncto in punctum , ad medium Coeli , & per Circulum terrae : Considerate omnia in uno , & unum in omnibus . Ponderate , vel per rationem numerentur , vel mensurate quemadmodum Salomon fecit , vel quemadmodum Adamo erat concessum ( quod nunc non potes sed facies ) Tunc conclude , Observant omnia cursum suum : sed verbum Domini res est . ..... sempiternum . Amate Deum quia Justus est . Amate vos invicem quia . ..... justificati . Observate mandatum Dei quia est mensura Justitiae . E. K. Jam venit alter ad illum , cum Corona in Capite , quasi .... & accipit gladium Michaelis . Coronatus ..... Ecce magna est fortitudo Dei , & Praevalebit . Mich. ..... Idcirco est benedictus 〈◊〉 , vos justificati & nos sanctificati . E. K. Iam faciebant signum crucis flammeae tribus vicibus , & si nauta noster cum nova Anchora à Londino hodie redierit nonne est consilium , 〈◊〉 statim 〈◊〉 navigemus , si ita ille velit , &c. E. K. Redeunt . Coronatus . ..... Ego sum de Coelo : non respicio terram ; Nihilominus terra per Coelos vivit . Sequimini vos cursum Terrenorum . Praeparate vos semen , Nos volumus , ( O Domine ) in te , esse parati , cum incremento . Vestra Cura non potest praevalere , quia vestri Inimici sunt fortes : sed quare dedecore afficior , cum sale terrestrium vanitatum ? Destruat una vanitas , aliam : Ast Electi praevalebunt in fortitudine , contra illum Principem Vanitatis , & Regem stultorum omnium . Quia Deus noster est sapiens , Judicia ejus imperscrutabilia , Patientia immensurabilis . Laborate vos , & Nos gubernabimus . E. K. Jam recedunt . Vox . ..... Ne disputetis ulterius cum Deo : Victoria vestra erit . Δ. Magnificetur nomen Dei nostri solius omnipotentis & optimi . Amen . Thursday 26. Of September we went to ship , and lay in it all night at Anker . Friday 27. Of September we sayled from Quinburrough , and so by the lands end into the main Sea , N. E. Saturday 28. Of September we fell on Holland Coast , and none of our Marriners , Master , nor Pilot knew the Coast : and therefore to the Main Sea again , with great fear and danger , by reason we could scarcely get off from that dangerous Coast , the winde was so scarce for that purpose . Sunday 29. Of September we came into the Briel-haven , and there were like to strike on ground : at length we came to an Ankor , and lay in ship all night . Monday 30. Of September we landed , and went into the Briel . Brielae , Octobris 2. Mane Hora 9. Die Mercurii . E. K. Nihil apparet in Lapide , neque Cortina , neque aliud quid . Oremus constanter , &c. Apparet Domus magna cum multis pinnaculis , valde elegantibus . Et pavimentum videtur esse multis innatis lapidibus distinctum & videntur multi esse gradus per quos ascenditur : & videtur esse area viridis ex dextra parte , & exaltera parte esse vallis , & rivulus ex alia . Pars quae verius solem est , videtur quasi noviter reformata . Et circa introitum est rotundum quoddam aedificium : fenestrae non sunt similes nostris , sed quasi essent Templorum fenestrae . A. L. Dixit 〈◊〉 videtur esse illa arx Regia , quae Cracoviae est . E. K. Subito descendit ignis & per totum lapidem apparet . Jam venit Cortina solita ante domum istam . Vox . Garil zed masch , ich na gel galaht gemp gal noch Cubanladan . E. K. Jubanladaa . h jam apparet supra Chrystallum : & Chrystallus videtur esse permagnus . Jub . Deus numeravit & dies tuos & posteritatem . [ E. K. Respicit A. L. ] 〈◊〉 . K. Jam recessit a Chrystallo versus caput ipsius A. L. Jub . Et a pectine tuo non cadet Capillus non numeratus . Omnia bene se habent . [ Hoc dixit de 〈◊〉 rerum A. L. apud Lask . ] Ecce 〈◊〉 vim resistendi : Ast contra legionem pugno . Δ. Perditio te novit , & 〈◊〉 annos tuos , & incipit esse fortis : Quia illi est Potestas data , Infernus aperit os suum contra vos , quia sciunt , quòd vos glorificati eritis in Deo. Ego vici quintum sigillum , & mihi jam resistitur in sexto . Quae Deus facit , non participant cum humano judicio . Ecce nunc Discipulos suos congregavit , & docet . O Coelum & terra quam magnae sunt miseriae , quae vexabunt unum & polluent alterum ? Quia boni Angeli cadent cum illo & 〈◊〉 Christum metuent . Sed illi ad tempus cadent , non in perpetuum . Δ. Salvo judicio Ecclesiae Catholicoe Orthodoxae , videtur mihi quòd Job de ejusmodi Angelorum timore , five casu , & restitutione , sive purgatione prophetaverit , Cap. 41. ubi etiam addit de miraculis ejusdem : Sub ipso erant 〈◊〉 solis , & sternet sibi aurum quasi lutum . Antea 〈◊〉 . Cum su latus fuerit timebunt Angeli , & territi purgabuntur , &c. Δ. O Deus quam terribile futurum est tempus illud , &c. Jub . ..... 〈◊〉 Dei mysteria , & Deo gratias agatis pro vestro salvo statu : Quia mare illis abundabat contra vos , & multi perierunt . Ejus potentia praevalebat , & commutavit vestrum cursum in locum illis incognitum : quia ab illis non erat expectatus . Sed fugite ab hac terra , quia Maledictio Dei est super illam . Cum illo est una veritas : Ille qui in duabus viis erat , non placet Deo. Qui ad finem usque perdurat , quiescit cum 〈◊〉 . Sed ille qui pedem non ponit inter Scorpiones non potest intrare super Gozlach . Δ. Quid hoc ? Jub . ..... Gaudium in vera sapientia . Jub . ..... Hoc nostrum est Manna , quo alimur . Sed ego sum sanctifica tus per Creationem , 〈◊〉 & ex Divina voluntate . 〈◊〉 vos sanctifico : non cum mea propria sanctificatione , sed illius Justitia , qui meam originem sanctificat . Estote Montes in Fide , sed quasi infantes patientia . Facite quod Justum est , & ne 〈◊〉 tradatis vestram Justitiam . E. K. Infinitae quasi locustae vel Araneae cum faciebus humanis illum circum volitant , & quasi ignem in illum evomunt . Jub . ..... Et levavit se contra vos . [ Tollendo Crucem suam . ] Jub . ..... Fiat Justitia ejus . E. K. Jam avolant praecipites , & quasi deorsum ruentes . Jub . ..... Cavete a stramine : quia incensum , tota domum incendit . Δ. Quem sensum hic perpendemus nos : Mysticum ne , an materialem ? Jub . ..... 〈◊〉 fragilissimarum . Diabolus cum illis fraudulenter operatur : magna est merces quietis , Sed qui apperit fores contentioni , intromittit Serpentem . Maledicti sunt invidi : Quia illi sunt 〈◊〉 qui se mutuo diligunt . Pax inter vos sit ; quia est necessaria . Quia pacis inimici sunt potentes contra vos . E. K. Jam loquendo , videtur minor & minor paulatim fieri . Δ. De nostro decessu ex Anglia quid tandem jam Regina & sui 〈◊〉 statuerunt ? Jub . ..... Aperit os suum , sed liquor non est satis frigidus . Jam est intus calida , neque restingui potest . Corda sui populi do fall away . Her 〈◊〉 are weakened , her legs weaker , her shooes are full of sorrow . E. K. The furious Monsters assaile him again . Jub . ..... Quis est , qui potest vivere , si transgrediatur preceptum Dei ? Vel quid de illis judicare 〈◊〉 , whom God imputeth sin unto ? E. K. They 〈◊〉 him again , and he putteth his Crosse toward them . Jub . ..... Their misery beginneth , and shall have no end , till he that sitteth here do end it . E. K. The Monsters assaile him still . Jub . ..... The wall must be broken down , and then shall It be said . Happy art thou which hast dwelt amongst us . But if thou live righteously , and ascend the slippery mountain , Then shall God be merciful to them for thy sake . Because thou mayest be beloved , where thou art now despised , and hast vanquished thy enemies , with the truth of vertue . He that entred into the lowest hell , and shed his blood for your sins , be merciful unto you , and give you peace ; which is the spirit of Patience , that you may live , not like men , but as those that do separate themselves from the world , to the true contemplation of God his mercies . E. K. Jam intrat in Caput , A. L. cum flamma ignis . Δ. Omnis laus , honor , & gloria sit Deo nostro Omnipotenti vivo & vero . Amen . Thursday , Octobris 3. We came from Briel to Roterodam in a Hoy of Amsterdam , to go within land , here we lay all night . Friday , Octobris 4. We came to Tergowd hora 3 à meridie : where we lay within the Town in the Ship. Saturday , Octobris 5. We came by Harlem to Amsterdam , and lay before the Town all night in the Ship. Tuesday Octob. 8. We sailed from Amsterdam to Encusen , and Edmond Hilton went with my goods by Sea toward Dansk . Wensday , Octob. 9. We set off from Encusen early : but by reason of a contrary wind , we came very late to Herlinghem . Friday , 〈◊〉 . 11. We went within land in little Scutes from Herlinghem ( by Frainker ) to Lewarden . Saturday , Octob. 12. From Lewarden , we came to Dockum ( in small Boates ) about 3 of the clock after noon . 〈◊〉 Octob. 〈◊〉 . Apud Dockum in Frisia Occidentali . Δ. Diu Chrystallus tanquam lapis nigerrimus apparuit . Tandem in ipsa lapidis nigredine , apparuit homo nudus Crucifixus super crucem : sed tamen non mortuus ; Crucis partes infra manus , omnes sanguinolentae videbantur . Fascia linea circumdabatur Corpus 〈◊〉 , ( a pectore deorsum ) & fines ejusdem fasciae pendere videbantur circa genua : & sanguinolenta apparebat : & ex quinque vulneribus ( 〈◊〉 erat ) videbatur sanguis guttatim cadere . Tandem disparuerunt haec omnia : & quasi deorsum subsidere videbantur ; & lapis clarus factus est , & apparebat Cortina aurea : 〈◊〉 erat haec mutatio . E. K. Jam videtur lapis esse valde magnus , & ante lapidem stare quidam magnus , ( quasi Michael ) cum gladio ancipite evomente ignem ex utraque acie 〈◊〉 . Mic. ..... Justus & mirabilis & per maximus es tu , O Altissime Deus . [ 〈◊〉 flexis hac dicit ] qui tua judicia manifestas , ut possis super terram cognosci ; & ut tua gloria amplificetur , ad 〈◊〉 eorum qui electi sunt , & ad dolorem , & dedecus talium qui crucifigunt lumen mundi ( unigenitum Domini nostri , Salvatorem humani generis ) quotidie . Ecce portae 〈◊〉 sunt iniquitati . Attollite oculos , & videte quo modo filii hominum stulti devenerunt esse ; quia eorum habitatio est facta nigra , Terra sigillata est ad eorum destructionem : quia Deum dereliquerunt , & sibimet ipsis adhaeserunt ; & adhuc in partes dissecant Servatorem mundi Jesum Christum [ 〈◊〉 ensis sui crucem ] continuò cum blasphemis eorum sacrificiis . Ve illis , quia illos 〈◊〉 prosequimur , & ve illis qui inter illos habitant ; quia iniquitate sunt polluti . Orate , dum inter illos estis , quia vestri inimici sunt multiplicati , quia vobis dico nuncium Domini exercituum , Regis fidelium . Relinquite infantiam , & vivite , & ambulate per vias prudentiae ; & vivite cum Deo in domo sua . Quia 〈◊〉 Iniquorum , non est habitatio vel sedes prophanis , neque potest Nomen Domini efferri legitimè , in illegitima Natione , illegitima facta , quia dereliquerunt statuta Altissimi . Hoc dicit Dominus ; Ego sum Deus Justitiae : & juravi & non est unus inter illos qui vivet , 〈◊〉 ne una anima . Quomodo 〈◊〉 esse devenerunt ? de quibus scriptum est . Absque notitia Dei : Homo ille factus est peeus . Vita illorum , qui devorantur , & talium quos ignis consumpsit sedebit in judico contra istam Nationem . Blessed and Sanctified , and for evermore praised art thou . ..... Judge , which hast said , and Raignest for ever . Δ Si multiplicati sunt inimici nostri , &c. E. K. He is gone . Δ. Si multiplicati sunt inimici nostri propter peccata nostra , ut 〈◊〉 nobis incumbat lucta , Misericordiam Dei imploramus ut ipse nostram etiam multiplicet fortitudinem , &c. Gab. ..... Pluck up your hearts , bow your knees , & audite quae dicit Dominus . Thus saith the Lord , If you will prevaile against the wicked , and rejoyce among the sanctified , you must observe and keep such commandments , as are ordained by the God of Truth , unto those that are partakers of his Covenant . Ask Counsel of God ; Remember it . Be milde . E. K. Gabriel also noted 〈◊〉 Commandments in a pair of Tables , after he had pronounced them . Fast and pray . Be Charitable . Vse true Friendship in the service of God. Persevere to the end . Are not these Commandments necessary to be kept of all Christian men ? . Δ. They are undoubtedly . Gab. ..... And must of necessity be kept of those that are faithful . [ E. K. He standeth as though he stood behind a Desk , and preached or taught . ] Gab. ..... Well thou sayest ; Lo our enemies are multiplied , multiply thou therefore our strength O God. Nature is subject unto you for the name of the Lord , not as unto Kings , but as unto the Ministers of his eternal will , whereby your justification is settled above the works of Nature already ; for , behold , 〈◊〉 participate the mercies of God through his Son Christ Jesus , in 〈◊〉 : in that we open unto you those things that have been sealed ; even from the Just , for the which we are become slaves unto Corruption ; shewing our selves in divers shapes , to the dishonour of our Creation : Yet are we quickned and revived , because we are become the finger of God : and you are sanctified , and withal justified , because you are touched with the finger of him that reviveth all things . Therefore , Rejoyce , Rejoyce , be Joyful and sing Praises unto God , and faint not : saying , Our enemies are risen up against us , yea , they are multiplied ; for thus saith the Lord , and it is already spoken by the Holy Ghost . [ E. K. He maketh now great obedience or reverence . ] Foelices sunt , quibus 〈◊〉 spes est . [ E. K. He looketh now up unto a thing like a Throne . ] Et omne opus operatio Dei. [ E. K. Now there cometh a beam down into his head , and he is covered with a great thing like a white cloud . ] E. K. Now the Stone is all on fire . Now the fire ascendeth upward , the streaming beam stretcheth into his head still . E. K. There appeareth a little woman a far off , and she is so clear and transparent , that there appeareth a man child in her ; She hath a Coat as though it were Crimson , and hath a long little face , and hath a strange silk attire a bout her head . .... as ... Videtur esse uxor mea . Gab. ..... Go woman , thy grief shall be lesse than it hath been . E. K. Habet multos tanquam parvos nigros canes post se. Now goeth one and tyeth their mouths with packthred . Gab. ..... So God useth to give a suaffle to the wicked . E. K. A great wind bloweth on Gabriel . Δ. De Angliae & meo privato statu cupio aliquid audire : tum ex 〈◊〉 〈◊〉 〈◊〉 , tum propter famae meae rationem . Gab. ..... 〈◊〉 paululum , & iterum venero . My Lord saith , Let my servants sit up , and take their rest , I will visit them forthwith in peace . Δ. After a great quarter of an hour , he came again . E. K. He appeareth now clothed , with all his garment hanging with bells of Gold , and flaming fire coming from them , with silverish flames . He hath hanging about his Crown as if they were seven Labells , the tops of which come from above , from an uncertain place and distance . Gab. ..... Venite Morvorgran . E. K. He calleth with a loud voice . E. K. Now cometh a big black man , with a white face , and after him hath 24. They stand in four rows , and in every row six . Gab. ..... Let me see thy seale . Mor. ..... Behold power is given to me : Neither is the liquor that thou ministrest of any taste with me ; Neither shall I be overcome , for I have placed my seat here . Gab. ..... But by whose permission ? Gag lah nai . E. K. Now Morvorgran falleth down on his knees , and the rest on their face . Medicina Dei , malis , Justicia vera . E K. They tremble that lie flat on the ground . E. K. Morvorgran sheweth to Gabriel on his own left breast a Character . Gab. ..... For 19 moneths . Behold the will of God : Because thou hast conspired and risen against the Lord , in his chosen , and hast said ; It is to weet those that are subject unto thee , Let us rise up against him , and persecute his soul : let us secretly entrap him , for , without doubt , he is rich . And because your conspiracies are not of theft onely , but [ also ] of murder : Therefore I seal thee with a weaker power ; And be it unto thee according unto the word of God , that judgeth Righteously . From evil unto worse . From worse unto confusion . From confusion unto desperation . From desperation unto damnation . From damnation unto eternal death . [ E. K. Now Gabriel did put another prick to the Character on his left breast ] Mor. ..... Cursed be that God , and defaced be his power ; for he handleth us in unjustice , and dealeth with us without mercy ; Because he is not merciful nor just . E. K. Gabriel goeth from me to one of the 24. and sealeth them . Now thy go all away ; and he breaketh off the points of their Swords . They go by him . Δ. Quis est iste Morvorgran , & quo modo haec nobis instituit inferre mala ? Gab. ..... Dockum , thou shalt carry this malice unto thy grave : But I have made weak thy strength . Blessed be those that entertain those that are annointed in the Lord : for they also shall taste of the oil of his mercy . I had care of you , saith the Lord , neither will I suffer you to perish in the way ; Therefore be thankful , and forsake the world ; for the world hath forsaken you , and conspired against you . But these things are nothing . Behold lastly , thus saith the Lord. E. K. Now cometh a salet or helmet on Gabriel his head , or an half sphere ; A great noise of many voices is heard as of Pillars that fell . Now that thing is taken off his head . Gab. ..... Thus saith the Lord. The world on both sides , shall rise up against thee , and they shall envy thee . E. K. Now cometh a beam from above ( again ) into Gabriel his head . Gab. ..... Gna semeroh Jebusan gonsag vi cap neph Jehuslach omsomna dedoilb . E. K. Looking up , he said thus , Hoc est Ne paveas repentino terrore : & eruentes tibi potentias Impiorum , Laskie , Dominus . [ E. K. Now cometh about his face little things of smoke , and he putteth them from his face . He would open his mouth , and they come upon his mouth . They rise out of a pit before him , inumerable . Gabriel seemeth to be as big as one of us .   [ E. K. They swarm continually . ]   Dominus ille Abraham [ Gab. ..... Adhuc D .. s laboro ] E. K. Now cometh a fire down by the same beam that came into his head . [ E. K. Now cometh another streaming beam down to him . ]     erit in latere tuo ,   [ Adjutor meus ; ] E. K. Looking up . ..... Now cometh a bigger fire down on him . ]     & custodiet pedem tuum ne capiaris [ E. K. Now they run headlong down into a great pit in the earth , and one pincheth me by the head . ] Spera igitur in dominum Deum tuum   For thou shalt overcome ;   & erit tibi Victoria maxima ,   in Deo , & propter Deum ,   qui est Dominus & Deus exercituum . E. K. Now the aforesaid spirits invade Gabriel again . Gab. ..... What I suffer , is not lawful for man to see ; Therefore Cease for a while , and suffice nature : But return and hear of my commandment . E. K. He is gone , but his Desk standeth still . Sunday à meridie hor a 2. Octob. 13. Gab. ..... And hereby I teach you , that those afflictions which you suffer in soul either for your offences towards God , or for the imperfections of your mindes , being void of brotherly charity toward your neighbours ; ( And so from you generally hereafter , how great , or how many soever ) ought not to be manifested or made open to the world : but perfectly shadowed in Charity , bearing your own infirmities , and so the infirmity of others with quiet and hidden minde . For the anguish of the soul is compared with prayer , dwelling in one house which ought to laugh with the World , and to weep towards heaven . For every sin is noted , and the least thing as well amongst the Celestial bodies , as the Terrestiall is perfectly considered of . For sin hath his end , and his end is punishment . And so , contrarywise of Vertue , Wisdom ( in the one and twentieth Ent ... ie or L ... , ) His ground is upon mildnesse , which mildnesse purifieth the body and exalteth the soul , making it apt and ready to behold the heavens , receive glorious illuminations , and finally bringeth in the soul to participate , with us , not earthly , but everlasting wisdom . The Son of God was sanctified in his flesh , through mildnesse , and was not of this world , because he was the mildnesse of his Father . Therefore be you meek : Be fervent in meeknesse . Then shall you take up that Crosse which Christ spoke of , following him : which Crosse is the Compassion in mildnesse over thy brethren , for sin sake : Not as worldlings do , looking , but not lamenting . The other part is in suffering mildly the afflictions of the world , and flesh : Hereby you become Martyrs for that you mortifie your selves , which is true Martyrdom . He that forsaketh the world for the love of God , in his Son Christ , shall have his reward . But he that forsaketh himself , shall be Crowned with a Diadem of Glory . Thus saith the Lord , I am jealous over you , because you have vowed your selves unto me . But great are the temptations of the flesh , and mighty is his strength where the spirit is weak . But thus saith God : It is better to fill up the Soul with heavenly contemplation , and coelestical food , to reign in heaven , and to be beloved of him : Then to pamper the filthy flesh , whose delight destroyeth both body and Soul. It is written , He that bridleth not his flesh , is given to riotousnesse , which is the sleep of death , and the slumber to destruction . But this is true abstinence , when contemning the world you fly the delight therein : refraining from pleasures of the body , Temperating the flesh , and making it weak , and that , for the Lord his sake . For the flesh and spirit rejoyce not at once . Neither can the full belly grone out true prayers . Feed therefore the Soul with the love of our society . And bridle your flesh ; For it is insolent . One thing , I say , look to your servants . See , that in one house there dwell not delighters in vertue and holinesse , mingled with such as harbour vice upon vice : Whose drunkennesse is abomination , and whose diet stirreth up fornication . For wickednesse is amongst them : and they fear not God , neither do they abstain , according as the holy Ghost by his Church hath taught . Make them clean : Then shall you feel our presence amongst you . And we will all of us defend you from the rage of wickednesse . We delight in the God of truth , and in the worshippers of Justice . Thus sayeth the holy Ghost : Lo , I have made me a Tabernacle , where the God of Gods reigneth in Justice . And I will sanctifie those places which rejoyce in charity . Mingle therefore your Alms with charity . And let your prayers and fasting be mingled with Alms deeds . For he that prayeth and fasteth without mercy , is a lyar . Moreover , let your friendship 〈◊〉 such , as is of charity , and not of this world : Neither for the worlds sake , but for the service of God : All friendship else is vain , and of no account . Charity is the gift 〈◊〉 the Holy 〈◊〉 , which Holy 〈◊〉 is a kindling fire , knitting things together , through Christ Jesus ; in the true wisdom of the Father : Which fire is of no small account , neither to be reckoned of , as the Heathens have done . For happy are those which are fed with charity . For it is the meat of us that are anointed , which is the son of God , and the light of the world . Δ Is charity the son of God ? Gab. ..... It is so : He that walketh in charity walketh in God ; for charity is the will of the father , is his own delight , and illumination of the faithfull , through his Holy Spirit . The charity of the Church , is the Holy Ghost . But he that dwelleth in charity , dwelleth in the bloud of the Lamb , which is the will of the father , which is the Holy Ghost . Blessed are those that dwell in charity . Persevere to the end : Not negligently , but with good will , which good will , is called fear . Which 〈◊〉 is the beginning of wisdom , the first step into rest . He that continueth to the end , receiveth his reward : But he that leaveth off , is a damned Soul. Many men begin , but few end . Neither is your justification by the beginning , but from the end . Paul was justified : Because he died the servant of God , and not for his preaching sake . He that 〈◊〉 to the end , is the Childe of God : inheriter of everlasting life ; and equal with joy himself : Not the joy of joyes , but that joy which God hath made equal with the joyes of his son Christ , in the company of the faithfull . Even in this place , many persons had conspired against you . But the strength of God hath sealed them : And they shall not be unpunished . For the Angel of the Town is sealed , and his seal is to destruction : Thrice cursed are those which dwell within his government . But you are safe , and shall be safely delivered from them . In England , They condemne thy doings , and say , Thou art a Renegade . For they say , Thou hast despised thy Prince . What 〈◊〉 thou know of them ? Cease till you hear the number of their destruction . Desire what plague you will ( saith the Lord ) upon this people , for their ungratefulnesse , and they shall be afflicted . For the Lord is angry with them : and he saith , Judge you this wicked people , their Town , Men , Women , and Children : And it shall be seen that the Lord , the God of Heaven and Earth , hath mercy on you . Δ Non nostra , sed Dei voluntas fiat , ad ejus nominis laudem & honorem . Gab. ..... Bid the fires fly from Heaven , and consume them , and it shall be done : Or , say , Let the Earth swallow them , And they shall perish . 〈◊〉 I have made Heaven and Earth ( saith the Lord ) and .... Justice is for my people . I am a flaming fire amongst you , and the Rod of Justice It is said , Heave up thy hands , and thou shalt be heard . The peace of him that is the spirit of wisdome inflame your mindes with love and charity , and grant you continuance to his glorie . Δ. Amen . Deo AEterno , Omnipotenti & Misericordi sit omnis laus , honor , & Gloria . Amen . Tuesday 15. Octob. We made hard shift to get from Dockum to Angem by sun set . Thursday 17. Octob. We came from Angem to Embden , going without the Isles , and coming in at Wester Emb. We came before the Town , by six of the Clock after noon : but could not get in at the Gates , and therefore we lay all night a shipboard , but my Lord A. L. went over to the lodging on the other shoar . Friday 18. Octob. We came into the Town : My Lord lay at the white Swan toward the water-side , and I , and E. K. with my Children and Many at the three golden Keyes , by the English house . Sunday 20. Octob. This day morning about eight of the Clock we went in a litte Hoy from Embden toward Lyre , my Lord tarried at Embden . We came late to Lyre : and the same night we went from thence in a lesse Scute by Styk-husen to Oppen . Munday 21. Octob. By nine of the Clock in the morning we came to Oppen : a very simple Village , and from thence we went straight way to Oldenburgh . Tuesday 22. Octob. From Oldenburgh , by Delmenhurst , to Breame : and were lodged at an old Widow , her house , at the sign of the Crown . Saturday Octobris 26. Hora 12. scil . in Meridie . At Breame . Δ. The Lord Albert Laskie , being at Styck-husen behinde us , with the Earle John of Embden and Friesland , &c. E. K. The Curten seemeth to be far backward in the stone : and the stone to be clear between the Curten and the fore-part . Under the Curten I see the leggs of men up to the knees . Δ. Then appeared one , and said : Il. ..... Room for a Player . Jesus , who would have thought , I should have met you here ? E. K. He is all in his ragged Apparel , down from the Girdle steed : But above he hath a white Satten Gerken . Δ. By the mercies of God we are here : And by your will and propriety , and the power of God you are here . Il. ..... Tush , doubt not of me , for I am I. L. E. K. My thinketh that the gravity of this Action requireth a more grave gesture , and more grave speeches . Bear with me , though I say so unto you . Il. ..... If I must bear with thee , for speaking foolishly , which art but flesh , and speakest of thy own wisdom : How much more oughtest thou to be contented with my gesture , which is appointed of him , which regardeth not the outward form , but the fulfilling of his will ; and the keeping of his Commandments : which is God : whose wisdom unto the world is foolishnesse , but unto them that fear him , an everlasting joy , mixed with gladnesse , and a comfort of life hereafter : Partaking infallible joyes , with him that is all comelinesse and beauty . How say you to this , Sir , Ha ? Ε. K. He turneth up his heels to Ε. K. E. K. I do not understand your words : for because I do onely repent your sayings . Il. ..... It is the part of him that is a servant to do this duty : Of him that watcheth , to look what he seeth : For the greatest point of wisdom , is , reverently , to consider thy calling . It is said , do that , which is appointed , for he that doth more , is not a true servant . E. K. How can that be ? Il. ..... Speak when they time cometh . Sir , here is mony : but I have it very hardly . Bear with me , for I can help thee with no more . Come on Andras , where are you Andras ? E. K. Now cometh one in a Gown to him . The Gown is bare like a prentice of London , a young man. Il. ..... Did not I bid thee go yonder , and fetch me money . Andras ..... Whither . Il. ..... This is one of them that forgetteth his businesse so soon as it is told him . And. ..... Sir , I went half way . Il. ..... And how then ? Speak on , Speak on . And. ..... Then being somewhat weary : I stayed , the rather because I met my friends , The third day I came thither : but I found him not at home . His family told me , that he was newly gone forth . Il. ..... And you returned a Coxcombe . Well thus it is : I placed thee above my servants , and did what I could to promote thee : and endeavoured dayly to make thee free . But I am rewarded with loytring , and have brought up an idle person . Go thy way , I will deliver thee to the Officer . The Officer shall deliver thee to the Prison : and there thou shalt be rewarded . For such as do that they are commanded , deserve freedom : but unto those that loytre , and unto such as are idle , vengeance , and hunger belongeth . E. K. He taketh him by the arm , and delivereth him to a man with a staffe in his hand : and he putteth him in at a door . E. K. Now Il himself goeth into a house , which all this while appeared on the left hand . Il. ..... Come on . [ E. K. ] Now he bringeth another by the hand . ] Il. ..... My thinketh you should be a fit man to do my message . E. K. Now he whispereth him in the ear , and pointeth out h .... Il. ..... I warrant the man , be not abashed . A strange matter . [ Pointing to E. K. ] Il. ..... I have businesse in Denmark , and this fellow is afraid to go thither : Tell him , thou comest from me , and that I will come my self shortly . I know he will do so much for me , he hath had much acquaintance with me . ..... I care not , if I had some man to keep me Company . [ E.K. ] This new come man said so . ] E. K. He whispereth again with this man in his ear . Il. ..... These good fellows are not ready , or else they might go with thee . Go thy way in Gods name : See that you do your businesse . I keep such servants , as none in all the Countrey keepeth . E. K. He keepeth no servants . Il. ..... Meddle with that , you have to do with all . I pray this man , and that man , and every one deceiveth me . Good Lord , where should a man finde a true friend now adayes ? I will go and tell the knave that he provide for himself . For it will be marvellous hard weather . You were best to do so , least you blow your Nails . E. E. He speaketh to one within the house . Il. ..... Thus you see me ( Masters ) how I am troubled with my servants . How now what aileth thee ? [ E. K. There cometh a woman round about his house , and she seemeth to passe by him . She is in English Attire . ] Il. ..... I will know what aileth her to cry . What aileth thee ? Woman . One of my Children is dead . Il. ..... Alas poor Childe : How can Children resist cold ? she might have kept it warmer . Cold pierceth , where shot cannot enter . Δ. This woman is not of our Company ? I trust , None of our Children , shall perish in this cold . Il. ..... Ha , A , your Children ? you keep them warm : It will do them no hurt . Those that are warned , 〈◊〉 danger to come : For many things are prevented by the quality of wisdom . Δ. I trust , we shall safe arrive at the place appointed , in Cracow , or elsewhere . Δ. But as concerning Vincent Seve , brother in Law to the Lord Albert Laskie , I pray you to shew us the truth of his state . E. K. I see him walking in a street ; and a thick man with him ; And Gerlish seemeth to comeafter him . The thick man his beard is somewhat like my Lord his beard , he cometh after Vincent . Vincent hath a black satten Dubblet on , cut with crosse cuts ; He hath a ruffe about his neck , along one edged with black , or blue . Δ. I beseech you . I. L. to shew us what Town that is . Il. ..... Speaking to him that sheweth it : for I shew it not . Δ. O God. Il. ..... I remember not the name of any such Town . Quem Deus non amat , non novit . E. K. Now the Town appeareth again , the Sea runneth by it . There is an old rotten Church standing at the Town end . The Town seemeth to be 60. or 80. miles off . E. K. It seemeth to be Embden in my judgement . E. K. But Vincent and Gerlish seem not to be in one Town , or street . Δ. I beseech you to say unto us whether A. L. be furnished with money , at Grave John his hand , so as may serve our turn , or no. Il. ..... If I have not told you already , I will. You grudge at me . [ E. K. ] He speaketh to E. K. Il. ..... Judge my words with reason , and thou shalt finde them true , Touch them with understanding , and thou shalt finde them profound . My words are true , Because I am sent by Truth : Neither are we to speak gravely , when we take upon us the persons of Buyers and Sellers . Whosoever doth the will of his Master truely in this World , shall be laughed to scorn : But whoso speaketh worldly and sendeth out shadows , is accounted a pillar of the Earth . Happy are those which are not foolish , neither in works say , There is no God ; Such request , such answer . Such earthly minde , such heavenly motions . Yet Heaven speaketh truth , and the Earth lyeth . This is not my office which I have taken in hand ; yet because I have dealt with you as a worldling , I was the fitrest to answer your worldly expectation . Δ. As you have dealt with us , not according to your office , but according to our worldly expectation : So now do we desire to understand somewhat according to our higher and heavenly expectation , of our doing the determined will of the Highest . E. K. He is gone , and all the Stone as red as blood . Δ. E K. Now he is come again , and standeth in the fire . Il. ..... Thus saith the Lord , I have taught you how to live , I have set you Statutes , and have wished you my Peace ; Follow me , and I will be your God : For unto them that are wise , shall there be more wisdom given ; But unto them that are become foolish , my wisdom is a ... These five years to come , are the Deliverance ... Yea , sorrow shall bring forth her Children . My Honour shall be defaced , and my holy Places pluckt . No man hath ever seen such a world : For Now shall they say unto the Mountains , Come and cover us , and unto the Waters , Swallow us up : for we know there is no God ; neither is there any care of Mankind . I will plague the people , and their blood shall become Rivers . Fathers shall eat their own Children , And the Earth shall be barren : The Beasts of the field shall perish , And the Waters shall be poisoned . The Air shall infect her Creatures , And in the Deep shall be roaring . Great Babylon shall be built , And the son of wickednesse , shall sit in Judgement . But I will reserve two Kingdoms untouched , And I will root out their wickednesse . Yea , thus saith the Lord , 〈◊〉 the North shall come a Whirlwind , And the Hills shall open their mouths : And there shall a Dragon flie out , such as never was . But I will be glorified by you , and by those that are not yet dead . And you shall have power , such as I will be glorified by . Keep therefore the Statutes which I taught you , Forget not my words : For unto those that look back , there is great wo. Happy are they that continue to the end . Amen . E. K. Now he is gone . Δ. ..... E. K. Now he is come again . Il. ..... Thus saith Jehova : I am the beginning and the end , The root and life of all Righteousnesse . I say , ( By my self ) I am with you , And will blesse you in Righteousnesse . Cease therefore to move me ; for I am Almighty , And inquire not of me , what I have determined ; For Time groweth , and I am a Just God. Therefore Cease , Cease , I say ; I in my self say Cease . Call not upon my name in defiled places ; Least the wicked ones hear what I determin . I will visit you at your journyes end : I will testifie my promise to you . Be in haste therefore : And flie from sin ; And flie the society of such as are accursed : For I am jealous over my people . Yea I will not suffer them to drink or taste of their vessels . Be you unto me a people , that I may behold my people : And I will be unto you both , A God for ever . E. K. IL. saith Amen , and falleth all in pieces , as small as ashes . E. K. Now all is Clear , and the Curtain is come again . Δ. Deo Omnipotenti sit omnis Honor laus & gloria , in secula seculorum . Amen . Friday 1 Novemb. 1588. Mane At Breame . Δ. Albeit we were willed ( O Lord ) to Cease : yet understanding the same warning to have been meant for Enquiring of thy Mysteries and secret Determinations , wherein we intend now not to deal , but in matters before and last moved , and wherein we were not fully satisfied ; that now we may more expressely be certified , and that is of three things . First for Vincent Seve . Secondly for Edmond Hilton , gone with the Ship toward Dansk . And Thirdly , as concerning help for money for the Lord Alb. Laskie . And herein we crave either the ministery of Jubanladaech , or of Il , or whom soever else it shall please thy Majesty to send . E. K. A man with a black Gown appeareth with a Cap , falling in his neck , with a big Book under his arme . Δ. It should seem to be Aphlafben , my good Angel. E. K. He hath a white Robe under the black Gown , which goeth all under his Gown , trailing behind him : but , the white Robe traileth not ; his Gown hangeth on him , as though it were falling off his shoulders behind . Δ. In the Name of Jesus , the King of Glory , are not you Aphlafben my good Angel , by the mercy and power of God , so assigned ? E. K. He looketh very anciently . ..... Impire , Most high Glory , and thanks , throughout all Creatures , be unto thee ( O eternal God ) first ... Secondly redeeming , and Thirdly sanctifying the World in his Creation , Now , and for ever : And as long as it shall be said Osanna in the Quire of the High God .... Amen . Δ. ..... Amen . ..... Amen . ..... Amen . ..... Manifold are the Mercies of God towards man , whose basenesse deserveth no such grace and most unspeakable blessing : But such is God ; what he justifieth himself , in the strength of his mercy , and heveth his honour with his own holinesse . For what is man , that can justifie himself ? or that hath any thing , wherein his bowels can rejoyce ? Wherein can he determine happinesse to himself ? Or how can be compare himself with the trees that are fruitful ? If the life of man be sin , then is it hateful . But who is he that hateth it ? But even he which is above , and is farthest from 〈◊〉 . Great , therefore ( O man ) are thy miseries , when naturally thou art , and lovest to be hated of God , whose service is Justice , and whose delight Peace . Consider therefore the Mercies of God , through his loving kindnesse towards thy weaknesse : And acknowledge his Power which maketh those strong which have no force of themselves . Gather not up your own inventions ; But be faithful servants , performing the will of him which sanctifieth you with obedience : for of dust you are become flesh , and of flesh the servants of sin ; that at length you might be made free , through your own consents in the mercies of him which hath entred into your weaknesse , and weighed out his blood for your Redemption : Even he which hath payed the uttermost penny of your Ransome . And why ? Not to the intent you should brag of your selves . But hath charged in condition you should maintain justice 〈◊〉 the works of Righteousnesse . Vnto whom is Heaven a seat ? but unto such as are faithful servants : Wherein the Dignity of your Master is known , of whom it is said , Blessed are those that serve the God of Hosts . If anything , now , happen unto you , that is the riches of your Master , Be thankful for it , and consider his liberalitie : And how much the more he openeth his Treasures to you , Be so much the more thankful ; For unto such belongeth the ownership of more , and the reward of such as are ten times faithful . Happy are these to whom it is said , Thou good servant . Be no Gadders , for there is no house to the house of your Master . Take heed also , least you minister his bread , to such as are his enemies , and so , unworthy : for unto both these belongeth the reward of unfaithfulnesse . Be not high-minded , when you borrow your riches , lest the moths enter in and corrupt your garments : for Pride is the deph of sin .... Cease not to rebuke the dishonourers * as , o .... Neither maintain the honour of any other : For he that entertaineth you , hath sealed you for others , And hath strengthened you with Authority , The Rod of his Justice . Generally these things have been spoken unto you , and these Lessons are not yet to learn : But happy are those whom God sanctifieth ; being unholy , And ten times blessed are the Temples wherein his Holinesse dwelleth . True it is as thou sayest : Generally men are sanctified , the people of the Earth through all Nations , mystically : through the mercies of God : But where the sanctification agreeth not with the thing sanctified , there entreth wickednesse . The Spirit of God is not sanctified in Hell , Neither is his holy Temple beautified with the feet of the unrighteous . It is written , Dogs honour not bread , neither defiled places things that are holy : For as Hell dishonoureth Heaven , in respect of unrighteousnesse : So , those that are wicked dishonour the vertuous , and such as are truely holy , by society : and they stink of their wickednesse . For it is written , And Satan went from the presence of the Lord , leaving a stink behind him . The light of the Sun is taken from the Earth , by the congealed cloud . The sins of the people , and filthinesse of places , are put between vertue and the things Sacramental . Therefore , it is not true , that thou mayest lawfully call upon the Name of God in unhallowed places . Δ. I crave pardon for my ignorance , and errour herein : But I required not to know of the heavenly Mysteries ; Onely such things I demanded information of , which not onely were above humane power to answer , ( and so might seem worldly mysteries : ) but also the true good news of them , might , many ways , be comfort unto us and ours . ..... Behold in Israel , the rough stones are acceptable Altars , And the stinking Caves have been known unto the Lord. And why ? Because the place was holy , neither this filthinesse here , nor of any thing else created , hindreth : But the filthinesse of the place and Country wherein they are defiled ; for in pure places , the defield are blessed . David sanctified Saul , with the presence of his Annointing , and his Harp spake out the wonders of the Lord. We come unto you here , because the wild of God in you shineth : But the filthinesse of this Country 〈◊〉 the beauty of our message . Not that it is obscured in us , but hindered through wick ..... from you . Therefore flee the company of Drunkards , and such as we ..... their own understanding . [ E. K. He holdeth up his face and hands to heaven-ward . ..... Drunkards and such as defile themselves are apt to know things worldly ; not as wise men do : but that the World may be a plague to their iniquity . Thou desirest pardon , and calledst th ... businesse a worldly mystery . But the mysteries of this world are put under the feet of the faithful : which ( overseen through God ) are generally comforted and directed . Then , therefore what care remaineth either of the Seas , or of the slimy Earth ? where , on the one side , thou regardest the Ship , and on the other side Money . I say unto thee , God correcteth this world and the casualties thereof , lest those that are of thee , should 〈◊〉 his name . Δ. Blessed be his holy Name , and his Power magnified for ever . ..... Thy goods are safe , And the Earth shall provide for you . Be not you careful ; for unto the just , yea even the hairs of his head are numbred . I am silent for the World ; for it is not my propriety : But notwithstanding ask and thou shalt not be denyed . Δ. As concerning Vincent Seve , his state and being , we are very desirous to be informed . E. K. Vincent Seve appeareth here , going down by Charing Crosse. There is a tall fellow with a cut berd with him in a skie-coloured cloak . Vincent hath a great ruff : This man waiteth on him with a Sword. He is going down into Westminster Ward : He is now talking with a Gentleman on horseback , who hath five men following him , with Cape-cloaks short , and mustaches ; And he on horse back is a lean visaged man with a short Cloak and a gilt Rapier ; his horse hath a Velvet foot-cloth . E. K. In Vincent his forehead is written ; Where power wanteth , rigor weakneth . E. K. Vincent laugheth heartily ; and sheweth two broad teeth before . He holdeth a little stick within his fingers crooking . On his left hand he hath a skar of a cut , on the nether side of his hand . Vincent hath a pair of bootes on , which come straight on his legs , and very close . A great many boats appear at White-Hall . One is graffing in the Garden there . Many people are now coming out of Westminster Church . The Gentleman on horseback alighteth now , and goeth down toward the Court before Westminster-Hall . He goeth now up a pair of stairs ; and there standeth a fellow with a white staff . Vincent is gone in with him ; The servant walketh without . The servant goeth to a Waterman there . The Waterman asketh him , whether that be he ; that is the Poland Bishop ? The servant asketh him , what hath he to do ? Now the servant goeth from the Waterman . Now cometh one down the stairs , and saith to the Serving-man , that his Master shall be dispatched to morrow . The servant saith , He is glad of it . Now all that Shew is vanished away . Now come there two handsome men , they have Cloaks on their shoulders , and they have hats on like Tankard Crowns . One of these said , A ..... I understand by the King , that he beareth him great favour . The other said , B ..... But Kings when they become rich , wax Covetous . But do you think he will come this way ? A ..... Yea mary , if he be wise ; for he shall find no better friendship than in Denmark . Here is the fellow , he hath brought a bag of Amber . E. K. He taketh the fellow by the shoulder , and saith ; Come away . He hath been an old doer . E. K. Now they are gone , and that Shew . E. K. Now is the first man in the black Gown come again . ..... Thus you see , the World answereth for the World. Be merciful . Flee privy leakes ; for the Devil is ready at every corner . Be Humble and Obedient . That receiving the reward of true servants , you may rejoy 〈◊〉 Enheritors of everlasting freedom ; The reward of such as are 〈◊〉 〈◊〉 end . God grant you may 〈◊〉 . Amen . E. K. Now cometh the Vail again which all this while was gone behind the Stone . Δ. Deo nostro Omnipotenti , misericordi , & justo sit omnis honor , laus , & gratiarum actio , nune & in secula seculorum . Amen . Δ. While we were at Bream , among many other things told and delivered to E. K. as he was by himself , by a spiritual Creature , I know not who , nor of how good estate , or what estate he was of : This parcel among them he held in writing , and imparted to me ; And I thought my pains not ill bestowed , to keep the same in record here . Ganilus that , in house most fiery fairer than the Sun , Hath honour great , saith , give place , your former course is run ; Therefore first framed clouds unknown draw near with mighty storms , Wherein such bodies lie obscur'd , or take ten thousand forms . Your bellies strowting long disclose , and on the harlot earth , Seem fair to man , as when the waves as Midwife help ... r birth . Twice shall the Sun put on the heavens , and once look quarter way , And working 〈◊〉 worlds , build up a City , where men say The Holiest stood : And Beares bring in usurping fire at hand , And people spread return , whose new built altars flaming stand . Whilst such as strangers were Catesy cry , and bloody knife , With privy shame defil'd bekyes , a thing n ... sometime rife . From midnight unto noon , two parts and more shall slaughter feel , And all the World from South , taste all , down force , of fire and steel . Small wonder though the earth at shadows fighting nothing grieve , When mighty Seas shall dry , and heavens lie , who can live ? That mortal eyes shall see a Temple built with precious Stones , Or Creatures strange made new in sight , of old and long dri'd bones . Or Angels dwell on earth : but I whose firy fingers can Unloose thrice sealed Books , and utter worlds unknown to man. I see these cursed wights , whose borders lead thy journey on , Shall with the thirtieth moneth , be bought , or sold , or fully gone . And England perish first with Moths long harbour in her skirts , The Spaniard lose their King , and France rebel and fall by spirts . And holy man ten dayes besieged at home , with these dayes whelps , Till he at length made free by sudden force of vertues helps . The Polish King hath played , and friendly man shall then bear sway , Amongst earthly friends , and such as hope of former faith decay . At last wear highest Crown , if fall from vertue makes no losse , And midst this coil to come in space of new come lay for tosse . Then 〈◊〉 , Come other times most Holy , and a Kingdom shall , From Heaven come , and things forthwith again to Order call . Saturday 2. Novembris we rod from Bream , two great mile to a Nunnery called Ostarhold . Sunday Novembris 3. we came to Fure or Fureden . Monday Novemb. 4. we came to bed to Harburgh . Tuesday Novemb. 5. we came to Buxtenhaden , and there by 9 of the clock in the morning we took waterin two great Skutes or Boats , Horse-wagon , and our stuff and all , and ferryed down the little water , till we entred the Elb , and so crossed straight over to Blanken nasen : there dmed , and after dinner by coaches we came to Hamburgh , where my Lord lay at the English house , and we at another 〈◊〉 , a widows house . Wensday Novemb. 6. we rid to 〈◊〉 4 mile from Hamburgh , a little Village , having left my Lord behinde : and also missing my Children and servants , which were gone before us an other way to my great grief : till by midnight , by sending out messengers to listen and enquire after them , I heard of them . I , my Wife , Rowland , Nurse , and Myrcopskie , my Lord his man. Thursday , Novemb. 7. We came to Lubek , aud were there at Inne , at the signe of the Angel , or rather St. Michael , at a Widow her house , a very honest Hostesse . Saturday , Novemb. 9. I received Letters from the Lord Albert Laskie , of the English mens ill dealing , and consulting with the Towns-men of Hamburgh for my stay , and conveying back again into England , &c. Wednesday , 13. Novembris , 1583. Mane hora 9½ . At Lubek . Per horam ferè , per intervalla , varias fecimus petitiones & saepe oravimus . At length appeared a sword , two edged , firy , or rather bloudy , and a bunsh of rags hanging at the top of it . The rags seemed of Woollen , and Linnen Cloath : like a bundle of Rags gathered out of a Taylers shop . The sword stood upright in a manner , but leaning from E. K. his face , though it seemed to smite at E. K. A voyce . So be it , ( O Lord ) for thon art mighty . Be it so unto them : For they have embraced an Harlot , and have forgotten thy jealousie . E. K. The svvord shaketh mightily . Many are the Harlots that svvarm upon the earth , and innumerable are their Children , and such as they foster . Their revvard is ready . E. K. The sword now shaketh again mightily . ..... He that entreth into the house of the wicked is defiled : but he that consenteth with an Harlot is accursed . He that delighteth in her secrets , shall be stabbed . And Leprosie shall dwell in his house for ever . Δ. O Lord , I trust , this respecteth none of us , in common sense to be understood . ..... He that delighteth in light , loveth not himself , but desireth the love of him , that illuminateth : But , thus saith God , I will not dally with you : Neither shall you handle me , as you have done . For , your Horedom , is wilfull : and your vanities worse . But this I leave amongst you , that you shall know that I am righteous . For , he that despiseth me , is accursed ; and unto him that dissembleth my fashion , are miseries without number . So , unto them , that enterinto the house of blasphemy , is vengeance ready at hand . Δ. O Lord , what is this ? Man is but earth , where the heavens dwell : neither are the works of man acceptable , but with righteousnesse . E. K. There appeareth a man with a Bible about his neck , like a Doctor ; and he standeth miserably in fire . And so likewise appeared divers other with Bibles about their necks , and they in fire likewise . Still come flames from the earth , and encrease the flames of these men about them . There appeareth , and endlesse . ... me , most terrible with fire , and other most hideous shews . .... They be suddenly gone away . And all these men be now no more in sight . A voyce . Happy are those that see , and can remember . Blessed are those that hear , and are not forgetfull . Δ. These words , and shews , O Jesu , make evident what . ..... E. K. All is gone , except the sword which standeth in a Cloud , and there cometh a hand and setteth a seal upon the sword . A voyce . I brought you from iniquity , to the intent you might be purified : But the more I cleanse you , the more you are defiled . ..... I have offered of old , and it shall be told . I have promised , and it shall be performed . You have not kept my Commandments . And therefore you shall be plagued . He that goeth out of the way , shall receive the reward of errour . For stragglers , are spotted people . And none can be blessed , but such as dwell in the Tabernacle of righteousnesse . But behold , I will tell it unto you but with greater hardnesse . And I will make you know me , before I visit you in kindnesse . For thus sayeth Sathan . Lo , they erre still . Do Justice for thy glory sake . They enter into the houses of Idols : And laugh with blasphemers . They are silent , when thy name is blasphemed . Deal with them as a God : or else thou art not righteous . Therefore , be free from Sathan , that he may praise your righteousnesse . Yea , that he may say , as he hath said . Let me touch them . Vntill then ; I will be just . I will not forget this wickednesse , till you be made clean . For , behold , I have sealed it : and therefore it must be finished . For what is sealed of me , cometh to passe . Δ. A voyce . He that dissembleth the image of Christ , is a liar . Δ. ..... Now cometh a grave man , all cloathed in white , with a Mytre upon his head . ..... The God of peace is a comforting Medicine , to such , as delight in him . The peace of the world , is the image of God : God and man , which is Jesus Christ , the son of the living God : Which knit with the father in the spirit of truth , ( proceeding from them both ..... everlasting will , ) opened his mercies to his Apostles , replenishing them fully and mightily with the will of the father , to the comfort of the world : Which , made messagers thereof , have delivered to the Church , full and perfect Statutes ( as the Will of him , whereunto she is united and married ) to be kept inviolable , and without transgression . This Will , Covenant , or Decree , ( sealed unto the end of the world in the number of the faithfull ) whosoever breaketh , or dissembleth , is accursed , or damned . Therefore saith the word of God unto you : You have run astray , you have entred into the houses of Idols . I have brought you from fire , but you are entred into flames . And why ? Because you defile your selves with the wickednesse of deceivers : Whose images you saw affirmatively , though not verily : Continually overwhelmed with daily , and inextinguible flames : Continuing even so long , as their errour is exalted ; Yea , even in the professors thereof , to their eternal damnation . For as Christ , and his Doctrine is light and truth : So seem the impositions of Sathan to agree , or take unto themselves , shapes or likenesses of the true image of him that saveth : Whereby he trusteth in himself under the colour of meeknesse , into the companie of the faithfull : Devouring their Souls with ravening , dissembling , and false likelyhoods of truth , unable to be decided by man. Happie are those that believe them not : For he , even he it is , that is a liar , and is oldest in deceit . But as the father is eternal : So is the son eternal , which eternity of the father and the son , is the holy Ghost eternal , proceeding equally , as the finger of God , and spirit of truth , to the general workmanship of Gods determination knit together , three Persons . [ E. K. He maketh a great reverent cursie ] in this omnipotency by spiritual illumination , and through the holy Ghost delivered unto the Apostles , as the pledge of God his mercie and promise , is alwayes certainly linked , joyned , and engraffed into the society of those that fulfill the will of the highest perfectly , and without errour , whose strength shall continue , and glorie branch out , even unto the end of this world , and beginning of comfort . Therefore , believe : For the spirit of truth worketh wonders , raiseth the dead , and hath power to forgive sins . Through the power of him , unto whom it is ma ..... For , as Christ hath all power in heaven and in earth delivered ..... So hath he delivered all power in heaven and earth to his true Church . Therefore she cannot erre . For where power is without measure , errour hath no number : Believe not therefore those that lie : saying , The Church of God is infected with errours . For the offences of few are not counted errour , but unrighteousnesse : Neither can the stragling feet of a few drunken , bring infamy to the whole house . Δ. ..... It lieth not in my power to deliver you , or reconcile you from death and Hell : The tormentry and filthinesse of the world , and the wrath of God. But yet , ( That Cloud , set aside ) which is between me and you ) I speak afar of to you , saying , The Justice of God , is vengeance it self : Neither hath it any contrary , but even in the midst , and Centre of it self : Which is the drop and liquor of his eternal , great , and incomprehensible Majestie of himself , his mercie : Which , even in the midst of Justice is found out , by sorrowfull repentance , and reconciliation : Not in that it is necessarie with God : But that it is a Medicine applicable , and most healthfull to the infirmities of that man , that coveteth to be healed , released , or recovered from his soares . This is it , that must comfort you . For , as Justice is the reward of sin , so is mercie the reward of repentance . But mercie is the Center of light : and Justice to be cast off , and shut within darknesse . Therefore , be not negligent . Δ. This whoredom , how is it committed , or of whom ? ..... I teach the ..... Where thy habitation was , errour rained , God called thee from it : and delivered thee by many , but unknown wayes : means not to be uttered by man. These places also are shut up from the favour of God. For their obedience is counterfeited , and their prayers , out-cries . Therefore hath the Lord opened him unto you that invented the vanitie : that you might be partakers of his knowledge , and secret judgements of the wicked . Here also you entred , and are newly defiled : For the Devil entred in , and found him waking : And lo , he entred yet , and he was not asleep . But he was happie , being kindled with desire of God , else had the judgement of his bodie for this world been fulfilled . Wickednesse followeth him : and the spirits of evil counsel are at hand . You shall feel the sorrow thereof , and your family shall be discomforted . But pray unto God , that it fall not out , that Sathan goeth about : Neither that it come to passe , which he hath power to execute . For , this token signifieth your miseries , and it is a sign of that , which is given to execution . I have said . The peace of God be restored unto you . Δ. E. K. Here is the man again . ..... Two words and I have done . Nothing is plainer than that which is spoken : Nothing certainer than that which is appointed . Be you penitent , that God may be merciful . This is all I have to say . Wash your selves , and I also will make you clean . Resist you Satan diligently , and I will help you mightily . Δ. O Lord that seal to the Sword and rags break off . E. K. Now he is gone . Δ. E. K. Now he is here again . ..... This cloud is a separation betwixt this , yea this glorified company and you . Look not for any light , whilest this darkness is present . Behold , my mouth faltreth , and my lips are stayed : But pray you , and you shall not be rejected . For the stronger you be , the mercifuller is God , and the weaker is , and shall be , your adversary . Love together ; Serve God together : Be of one heart together . Alwayes preach God. I am tied . E. K. He is gone . Δ. Misericordia & pax Dei sit super nos nunc & semper . Amen . Friday , Novemb. 15. hora mane . Lubek . E. K. The cloud appeareth , and openeth , so that the Sword may be seen . Δ. O Lord deal mercifully with us , as thy children , to be corrected with rod or whip , and not with thy enemies , with sword to cut or wound us . Let not Satan force thee to justice more mightily , than thy fatherly goodnesse can incline thee to shew mercy upon us . E. K. An hand cometh and nippeth off an inch of the top of the Sword , and some of the rage are fallen down ; some hanging on the hilts of the Sword , and some are thrust through with the Sword. Now the Sword is shut up again in the Cloud . Δ. Have mercy on us , O Lord , and deal with us as thy younglings and novices . E. K. Now come in an eleven , all like Noble men . One of them hath a regal Cap , and a Gown faced with Sables . The Cap is like a Polonian Cap , but trimmed up with rich Sables . Now cometh one and bringeth a very rich Chair , beset vvith precious Stones : Four of the Company set dovvn this Chair , for that Principal man. He that brought the Chair vvent avvay . They all do lovv obedience to this principal . He sitteth dovvn , and putteth his Govvn over . He is a goodlier man than the Lord A. L. The 4 pluck a thing like a Canopy over the Chair , and they put a round Cushion under his feet . This Principal speaketh as follovveth . ..... Pluck up thy heart and be merry , pine not thy Soul away with inward groanings ; for I will open unto thee the secrets of Nature , and the riches of the World , and withal give thee such direction , that shall deliver thee from many infirmities , both of body and minde : Ease thee of thy tedious labour , and settle thee where thou shalt have comfort . Δ. Thanks be given unto the Highest , now , and ever , of all his Creatures . ..... Why dost thou ... within thy thought : Hast thou not need of Counsel ? Δ. Yes , God knows ; for I am half confounded . ..... Then first d ... with thy self to rest thee , for this Winter . Secondly open thy mind to desire such things as may advance thy Credit , and enrich thy Family : Reap unto thee many friends , and lift thee up to honour ; For I will stir up the mindes of Learned men , the profoundest in the World that they shall visit thee . And I will disclose unto you such things , as shall be wonderfull , and of exceeding profit . Moreover , I will put to my hands , and help your proceedings , that the World may talke of your wisdom hereafter . Therefore wander not farther into unknown places , contagious , the very seats of death for thee , and thy children , and such as are thy friends . If thou enquire of me where , and how . Every where : or how thou wilt thy self . For thou shalt forthwith become rich , and thou shalt be able to enrich Kings , and to help such as are needy . Wast thou not born to use the commodity of this World ? Were not all things made for mans use ? Δ. Will you give me leave to speak ? ..... What canst thou speak hereunto ? Wilt thou thank me for this ? Δ. All thanks be unto the King of Glory , &c. Δ. Is it your meaning that we shall stay here , and go no farther with the Lord Albert Laskie ? ..... Yes , in the Summer ; when it is more fair . Δ. I beseech you , Where would you , that we should make our .... this Winter ? ..... Where you will. Are you so unwise to go with him now . Let him go before , and provide for himself , that he may the better provid for you . The weather will be hard , and the travel unfit for children . If thou covet to live in ease , heap not up thy wives sorrow . Δ. I desire to live in quiet , that my spirit may the better attend to the service of God ..... Well , Tarry you , and my promise shall be quickly performed . I will not halt with you . How say you Sirs ? [ E. K. He speaketh to his Company , vvho make cursies , and say nothing . ] Δ. I beseech you to appoint an apt place : This you see is no fit place . ..... I will stir thee up such friends , as shall content thee . As for dwelling places thou shalt bestow them . Well , you are contented . Δ. Is it your will , that in this Town we should part from the Lord Albert Laskie ? ..... What should you do else ? Are you mad men ? Will you run headlong into danger ? wilfully ? Δ. I beseech you , shall this be nothing prejudicial to our former doings , and order already taken and decreed for our going together ? ..... What , is this contrary to reason ? Well you are content . Δ. As the will of the Highest is , so is mine and none other . ..... Sirha , do you see this sword ? I will be a surety for this ( I warrant thee ) also . Δ. ..... Your brother is clapped up in prison , How like you that ? Your house-keeper I mean. Δ. And why I pray you ? ..... For that , that thou mayest be ashamed of . Δ. What is that ? ..... They examin him : They say , that thou hast hid divers secret things . As for thy Books , thou mayst go look them at leasure . It may be , that thy house may be burnt for a remembrance of thee too . Well if they do , so it is : if not , as thou wilt . I have told thee my phansie , and given thee my counsel , offered thee my help , and desired to do thee good : The choice is thine . Δ. O Lord the Author of all truth , and director of such as put their trust in thee , I most humbly beseech thee to consider these premises , thus to me propounded . If they be true , and from thee , confirm them : If they be illusions , and not from thee , disprove them . For , hardly in my judgement , they do or can agree with our former precepts and order taken by thee . A voice ..... He that ascendeth up to the top of the hill , let him believe : For until he come thither , let him do his labour . O Lord , I doubt of these things , and promises of ease , wealth , and honour . A voice . ..... Judge the Truth , by the last Action . O Lord , What is that Action ? A voice . ..... Wensdaies Action . This Cloud ( said the voice of the Lord ) is put betwixt us and you : What therefore may come between ? Now judge you . Δ. I suspect the whole apparition of the eleven to be an illusion . O Lord confirm my judgement or disprove it . A voice . ..... The Spirit of the Lord is not amongst you . Δ. What misery are we then in ? O Lord , Mercy , Mercy . A voice . ..... Dispute not with God , where whoredom is great . Δ. O Lord , This whoredom we understand not . A voice . ..... Pray daily , with repentance , that this cloud may be taken away , and this sword diminished . For the Seal cannot be broken , until Satan have done his uttermost ; yea the uttermost of his malice . For it is granted him and he must strike . But pray you unto God , that the sword may be made shorter , or pluckt out of the hilt , that in striking he want power . For your sin is abominable , and a sevenfold offence in the sight of the Lord. Δ. What this whoredom is ( God knoweth ) we understand not perfectly . If the Spirit of God be not with us , how can our prayers be acceptable ? A voice . ..... Thus saith the Lord , Turn unto me and be sorry for your sins , and let my Angels be witnesse thereof . For I swear by my self , that my Justice shall hang over you : And when I punish you next , I will raze you from the face of the earth . Therefore , Vow your selves unto me , and make your vessels clean ; for your habitations in my sight are nothing : neither is the substance whereof I framed you acceptable . I am the Spirit of Truth and Vnderstanding , and will not be dasht in pieces with worldlings ; Neither use I to dwell in defiled places . For my Sanctuary is holy , and my Gates are without spot . And with me there dwelleth no unrighteousnesse . Δ. Lord , is it thy will we shall go with Albert Laskie to Lasco ? A voyce . The Lord 〈◊〉 , What I have said , is true . Who rebuketh me , saying my words are untrue ? The correction of him that reigneth is mightie ; who hath numbred it ? But to his destruction . Be you holy , that my hand may be weak . Δ. O Lord , the fear of thy punishment astonieth my heart : and uncertainty of it in time , and place , doth also encrease my grief , &c. A voyce . The fool saith in his heart : Oh , how great is thy punishment over me . Teach me the place of thy correction : And where thou wilt chastise me . Who is he that desireth to meet God his vengeance , or the punishment of him that confoundeth the damned ? Make your hearts clean , and wipe the sin from amongst you : And desire to be forgiven , for miserable are they that meet with vengeance , or that know the place where she taketh up her Harbour . Δ. Gloria , Honor , Laus & gratiarum actio perennis sit Deo nostro 〈◊〉 Nobis verò a Deo Patre , propter Jesum Christum in Spiritu Sancto , sit Misericordia , Pax & Consolatio in via virtutis & veritatis . Amen . Monday , Novemb. 18. Hora 9. Mane. Lubek . E. K. There appeareth the Cloud , wherein the sword remaineth enclosed . Δ. O Lord , be mercifull unto us , and rigorously execute not thy Justice upon us , thy weaklings : Nor suffer Satan to Triumph , where thy glory is expected , &c. Converte nos Deus salutaris noster , & averte iram tuam à nobis , &c. E. K. Now cometh one in a white Coat , not perfectly to be seen , but as if he were seen through a Cipresse ; and said as followeth . ..... Who is he that leadeth out the Lion to prey ? or who is he that lifteth up the feet of the young ones to devour ? Who feedeth the smell of the roaring Bear , or hath taught him to remember the place of his recreation ? Hath he also taught the fields , to put forth their voices : and the mighty Trees to flourish in pride ? Are not the Hills glad when they bring forth Corn ? When the Valleys rejoice with threefold waters . The beasts of the wildernesse have they not known Caves : and unto such as are made tame , is there not a ..... understanding ? For , who is he that teacheth them , to make subject themselves , which are ravening , or to bridle such as are of their frowardnesse ? Even he it is , that looketh down from Heaven , and beholdeth the earth , and measureth with his feet , saying , It is done . Which entreth also into the houses of men , and listeneth to that which they call wonders . Which openeth the gates of his knowledge with his own finger ; And which sayeth unto you : How are ye become wise ? Or from whence is your understanding , are your hearts become Caves to send out Thunders ? Or why are your spirits thus vexed with holinesse ? Are you not a stiff-necked people , and such as are despised ? Are you not poor , and therefore hated . Since , therefore , you are become Bastards , who teacheth your lips to speak of my Church ? Or hath taught you to urge me with mine own spirit ? Behold , I am mighty , Because I am the joy of the faithfull . For I am called the Temple of the Holy ones , and the beauty of Israel . The spirit of man crieth out , and pierceth into the Lord , as the swiftnesse of an Arrow : And he heard them . Therefore , thus doth the winde of Cabon open her mouth , and sweareth by the Jaspar Pillar that standeth in the Temple of Reconciliation , and it Thundereth , and is said , Be it done . And behold , the doors open , and the Holy Altar is covered . The beasts with many feet bring up burnt-offerings : And there is a sacrifice that ascendeth up , and it is a mighty winde , such as hath not been since the beginning of dayes . Open your ears therefore , and prepare your selves to hear : For this ..... is mighty , for it is of peace . My Justice ( saith the Lord ) is sealed , and you have sinned mightily : My arm is stretched forth , and I must be magnified : For vengeance is gone forth , and is appeared already . But who is he that resisteth the venome of the earth , or instructeth man to avoid the Darts of poison ? He saith unto you . Thus it is , because I have sanctified you , and have made you holy to the earth : Therefore will I help you : But not as you desire : For your prayers and unrighteous life shall become bands of yarn . And I will make a contention betwixt Sathan and you . If therefore you labour hard , and open fervent mindes , such as are not of the world , and can binde this sword and cloud of vengeance fast from amongst you : Be it so unto you , for it is your own righteousnesse . For Sathan hath reviled , and hath said , Then shalt thou see . But so long as they are Holy , and become righteousnesse , they are become safe : but when they fall , Satan entreth in . For the power of righteousnesse is become a Conquerour , if it fight mightily . And Satan shall be confounded by a righteous judgement . For I have decreed it : and by my self I swear it . I will be a righteous Judge betwixt you . Therefore , take heed you sinnot not , nor go into death : For great is the fall of vengeance . Be not therefore defiled with the filthinesse of the wicked : Neither delight in such as counterfeit truth . For I am one fire that judgeth all things . And I delight in people that are joyfull with one Banket . For those that fill their bellies at the houses of strangers : Become enemies to me . For I have said , My spirit is holy , and my annointed righteous . Let the earth rise up , and continue in her wickednesse : Yea , let them say , we have found the anointed : But my continuance is truth , and they are become liars . For my spirit worketh , and behold , there are wonders in the sight of men . And wheresoever I dwell , such is my power . Be therefore of One house , that you may eat together : Least you banket too much , and so become deceivers . I am one , and am known by One : And unto One , Which One I am married unto . ( And I am mercifull ) Whosoever abideth not therein , is an Adulterer . Avoid you darknesse , for righteousnesse is present , and my spirit entreth . Blessed are such as believe . Amen . Even to the , Amen . E. K. He is gone . There appeare some bands linked together , as Chaines about the Cloud . Δ. Welcome be these bands . E. K. He is here again ; ..... and saith ..... eth . ..... Why are you become dull ? Why are you yet ignorant ? Seest thou these ..... [ He pointeth , and speaketh to E. K. ] E. K. I see them , I thank God. ..... These bonds are your own righteousnesse : And as they appear before the Lord , so shall they binde vengeance together : But if you become weak you fall . But pray , that you fall not : For they are the dayes of sorrow . The spirit of God is twofold ; present Jah agian , and present Nah gassapalan . Therefore take heed . For , in the first , you are blessed : and it may return . But he that is filled with the second , shall be drunken for ever . The first is power present , and a comfort inmeasurable , glorifying , and strengthning all things that are agreeable to it : But when they differ , it returneth . The other is the spirit of the first , and the second , Almighty , and everlasting , unmeasurable , and inexplicable : drowning the will of man , that becometh strong in the fountain of gladnesse and understanding : true wisdom her self , and not returning . Pray , therefore , that you may be perfect : and that you may be seasoned : For it is a salt that savoureth to the end . The peace of God be amongst you . E. K. He cast off his Cloudy Lawn , and went away . He seemed to be 〈◊〉 . Δ. Yet we beseech you more expresly , and particularly to deal with us , &c. ..... It is said . ..... It is written . ..... It is true . Cease . Δ. Gloria , Laus , Honour , Triumphus & Jubilatio sit Deo nostro omnipotenti : Nunc & semper . Amen . Wednesday , Novemb. 20. Mane hor. 11½ . Lubek . Δ. As thou hast of thy mercies ( O Lord ) given us some shew of thy favour bent toward us : so are we desirous to understand how our Letters have wrought upon our friend his heart to joyn with us to call for thy mercies , pardon and help : for if they have , Then do we hope , our bands ( of acceptable life ) whereby to binde vengeance prepared and intended against us , shall wax more and stronger : by thy great mercy and help to thy well-pleasing in thy service hence forward . E. K. The Cloud and bonds appear : But the bands appear fewer . Δ. O Lord , is our state since yesterday become weaker with thee ? And shall it so narrowly be exacted ? Thy will be done , who art holy , just , and most wise , O God. E. K. The bonds about the Cloud , now are onely two ; which before were six , or seven . The bonds seem of a smoky ashy collour , spirally going about the Cloud . ..... Judgement is the end of Justice : distributing and delivering also to every thing , seen , heard , or determined to his proper end uprightly . Are you able to deny this ? Δ. The end of our actions , words , and thoughts may seem twofold : One of us intended , and ment to be good : The other not depending upon our weening , but according to exact wisdom , what is the end of the same ; here deemed the proper end , if I understand right . A voyce . Lo , judgement is the end of Justice in things that are handled uprightly : whereof you finde the Omnipotencie and Truth of him that judgeth Omnipotently : Which beholding your Combat , hath girded himself together , and beholdeth the Lists , and be judgeth uprightly : For , be hath sworn it . Arm not your selves therefore as weaklings : But provide as mightie and couragious Souldiers , for your own defence . I am without corruption ( saith the Lord ) and lean not with the windes of Basannah . Δ. O Lord , give me leave to request thee , &c. A voyce . But I am just , and judgement her self . Enter not therefore into my holy places : Neither kneel down before my sanctuaries ; saying , the Lord hath Chosen us , He liveth , and it is true for ever . For I have said , It may be undetermined . I will also see , whether you be strong inwardly , or privily rotten . For with the world your weaknesse is great . Whosoever overcometh shall rejoyce . But I will be a God in my Covenant and will hold on my promise : Fight therefore as it becometh you , and cast off the world . Make flesh subject , and strangle your Adversary . For unto such belongeth the entrance into my Chambers , and the use of my will , as the Horn of my glorie . For it is written , light dwelleth not in darknesse : Neither hath darknesse comprehended any light : For darknesse is the Cave of errour , and the reward of sinners . Thus sayeth he , which beholdeth your sorrows : And it is a fight for many daies , which appeareth neither in the one , nor in the other : nor giveth he answer untill the end . E. K. There is one come in like a Ghost , and he taketh all the hangings away , which beautified the place like to Curtains . Now all the sides of the stone are darkish ; and the Cloud standeth in the very middle thereof . Now the bands seem brighter then ..... because the place is so darkish . Δ. O Lord , many daies Combat is assigned us . And forasmuch as Militia est vita hominis super Terram , we are now in a great uncertainty of our Combat ending . E. K. There standeth the number of 40. upon a great Labell , and nothing else . Δ. This 40. ( O Lord ) what betok eneth it , dayes , weeks , or years ? Well : Whatsoever it be , Blessed be the name of the Highest . Our God , King , and Father . E. K. Δ. E. K. Now is one come in very brave , like a Preacher ; I take him to be an evil one . Δ. Benedictus qui venit in nomine Domini . E. K. He saith nothing ; Not so much as , Amen . ..... Are you so foolish to think that the power of God will descend into so base a place ? E. K. The power of God descending , descendeth to beautifie the place ; And whatsoever he beautifieth , he doth it mercifully : And so through his mercy he descendeth among us , that put our trust in his mercies . ..... It is true ; But , unto those that are righteous . Δ. Christ his coming hath been to save sinners . His conversation was among sinners , halt , lame , blinde , and diseased . So likewise : Now our frailty , or impurity will not exclude his presence , or the Ministery of his faithfull Angels . ..... What , in this base manner ? Δ. Do you mislike the manner ? ..... Can any that hath any drop of wisdom like it ? Δ. Are you wise ? ..... Or else I could not see thy imperfections . Δ. Which be they ? Accuse me . ..... What greater imperfection , then to imagine much more believe , that the Angels of God , will , or may descend into so filthie a place , as this corruptible stone is ? Considering the clearnesse , and bignesse of the aire , or the places that are prepared in mans bodie , for such entrances . Δ. Who causeth thee to come here ? ..... Thy folly . Δ. Art thou good , or bad ? ..... I am good , or else I could not see the bad . Δ. Ergo , thou art a lyar , for thou sayd'st , No good Angel , would , or might come here into this stone . Δ. Thus will God be glorified against wicked Satan , and his Ministers . His fetch was very subtile : As , To bring in doubt all the Actions performed in this ftone . What canst thou answer ? E. K. He sayeth nothing : Neither can he say any thing . He seemeth to be a very foolish Devil . Δ. Mendacem oportet esse memorem . Now be packing hence . ..... I will abide here . Δ. Where God will permit thee , there mayest thou be : But we will ( as now ) cease : And we thank God highly of this comfort and victory : We beseech him , that we may as prosperously overcome all other Diabolical assaults or sophistical , or untrue perswafions : and all his Temptations . Amen . Glory , Honour , power , and praise be to our Almighty and living God , the Lord of Hosts , Jehovah , now and ever . Amen . Saturday , Novemb. 23. à Meridie hora 1½ . Lubek . E. K. Here appeareth the same bad one , sitting , who last appeared . The Cloud with the sword appeareth at last : with two wreaths on one side ; and two on the other , spirally . This Creature taketh the cloudy pillar , and throweth it from him divers times . He sayeth . Call as long as thou wilt , I will keep thee for seeing any more sights here . Δ. Or Lord , attend unto thy glory : Attend unto thy honour , regard the arrogancy of this Luciferine brag against thy younglings expressed . Δ. And of the Lord , Alb. Laskie , &c. ..... He shall come to destruction , as thou and thine to miserable beggery : Because he hath consented to them that are Ministers of iniquity , spirits of falshood . E. K. He looketh on a bare book , when he saith thus . ..... The power of God entreth into the Soul of man , and doth visit the Chambers of his understanding : openeth his will with power . The spirits of darknesse are ready for every place , and can deceive , saying , This is of God. Vnto these you have 〈◊〉 : and have sworn it as a Covenant between God and you . But I am come from God : and am entred indeed , and will make you hungry in your own foolishnesse , that you may become wise . None hath entred here with power but I. And I will tarry here . And I will be a wall betwixt you , and your imaginations : and betwixt those that have tempted you , and your weaknesse . For thou hast called upon God : and he hath heard thee , and I am he that sayeth so unto thee . ..... Laws of salvation are ready , follow them . The way into darknesse is wide , and easie , and where light is , it encreaseth joy . Be thou therefore warned by me . Nay , I have said . Δ. Thou hast said here , That thou art God , is that true ? For thou hast said , Thou hast called upon God , and he hath hard thee : And I am he , that sayeth so unto thee . ..... I see thee : And thy wisdom is nothing : Make of me what thou canst , I am the messager of God. ..... Avoid darknesse , avoid darknesse , avoid darknesse . E. K. He plucketh down violently ( in the stone ) the Clouds , and all becometh light in the stone . ..... Ly here with thy fellows . Those that are of wisdom , let them understand . Δ. O Sapientia patris aeterni , illumina mentes nostras , ut tibi serviamus in sanctitate , & Justitia toto vitae nostrae tempore . Amen . ..... Carmathar , a Knight of the Rhodes , was thirteen years deceived with one that appeared ( as he thought ) in glorie & wisdom in the image of Christ. Antony was beguiled in divers wayes . The Prophets & Apostles have doubted in many things ; But because they faithfully believed they were not rejected . Their hope became fruitfull , and they blessed with understanding from above . If so be also , you repent , and be sorry in that you have yielded unto the instruments of wickednesse : and follow on , as they your fathers have done , you shall also become wise : But I say unto you , That which you have consented unto is amisse , and false , worse then errour it self . For , where have you tasted anie fruit out of that Doctrine . How poor is the power , that hath been long told of in you . You have forgotten your own knowledge , and are become of seers , blinde : such as grope their way . Such end , such beginning . For the end 〈◊〉 from the beginning : and is become a means in it self , to bring all things to passe . But neither the end nor beginning of such things as you have handled hath been perfect , or probable : But a deceit , comprehending the image of falshood : Yea , much more the traps and snares into wickednesse ; which deserveth destruction eternally . If this may advise you , Be it so . If these examples and probable arguments be sound , Then necessarily you ought of dutie to be counselled by me : But I have opened my mouth and told you . Be it unto you , according to your disposition . Δ. Be it unto us according to the mercies and loving kindnesse of the Highest ; into whose hands we commit our selves , all our doings , and intents . ..... That is well said ... God be with you . E. K. He is gone , and in the place vvhere he stood the likenesse of a little Circle , as if a print vvere made vvith a Thimble-brim . Δ. Soli Deo , Honor omnis , & Gloria . Amen . Monday 25. Novemb. Mane , 8½ Lubek . E. K. Here appeareth straight way , ( at the first looking ) the same fellow that last spake , and left the print of the little Circle behind him . Δ. Orabam diu ad Deum , ut Arbiter esset inter istos . A .... num .... lum confugimus in tempore necessitatis , &c. A te ( O Deus ) solo pendemus , &c. Δ. Sedebamus quasi in triangulo , & se convertebat versus A. L. ..... Thou , O man , awake , shake off forgetflnesse : Lift not up thy self so much ; But close up thine eares against these deluded deluders , which carry thee 〈◊〉 into folly , and transform thee to a shadow : By whose counsel thou art become dishonoured , and by whom thou shalt become a spot in the Book of 〈◊〉 Call to remembrance the Histories of the whole World , Political and Ecclesiastical . Inquire of the Learned that have settled their judgements in the Book of God. Open thine eyes , and behold , if any of the Prophets or forefathers ( men grounded in wisdom and deep understanding ) have yielded themselves to this unrighteousnesse , believing lyars ; consenting to untruths , and lastly dishonouring the Name of God. Then call to minde thine own estate , thy flourishing of thy youth , and possibilities , wherein thou mayst be made perfect . Which if thou truely do , Then banish this dishonour to God and his Angles , listen not to these S ..... ersity : For the Syrenes are awake , and their song is to destruction . I am sent from God , as a Messenger to call thee home ; for thou dishonourest God mightily . Behold thou shalt be made contemptible , and become a laughing-stock . Thy honour shall be defaced , and thy posterity spotted with ignominie . Moreover , such as are thy friends shall shake their heads , saying , What wise man hath thus been overcome ? What is he that is become foolish ? Thou mayst desire it , and consent , as before ; But I am a stumbling block betwixt you , and will dwell in all Elements for your purposes . E. K. He holdeth up his hands towards Δ and saith , .. Nay I have told him truth . E K. He hath now gotten him a Chair , and sitteth down . Δ. If it be truth , then it is a token that God is very merciful unto us ; and that we are in his favour highly , to give us this warning to avoid evil . Now resteth the other part , How we shall attain to good , and wisdom , from God ; such as by the true and perfect use of his creatures , we might do him some acceptable service , with true obedience and humility , &c. E. K. One cometh to him , and saith ..... He goeth about to take you a lyar . E. K. He goeth away , and cometh again . E. K. This man which thus came and went away , and cometh again , is all in white ; he hath a silver Crown on his head : he speaketh as followeth .... ..... Deny that you have done , Confesse it to be false , Cry you have offended , And let the Angels of God see you do so , ( that they may carry up your prayers ) so shall you become righteous ; But why dost thou write words of contempt against us ? For One in our number is All ; And we are , all , One. Believe us ; for of our selves we have no power to instruct you , but to deliver you the Commandment of God. Rent your cloaths , pluck those blasphemous books in pieces ; And fall down before the Lord : for he it is , that is Wisdom . I have done for this time . E. K. He is gone . Δ. Quis est discretor Spirituum ? E. K. Now he cometh in again and speaketh . ..... Oh , you are a Learned man. ..... Truth in the second : He it is that discrectly judgeth all things . If his discretion be given to you , thank God. Δ. Illi ergo Committemus hanc causam : ab illo hoc donum petentes & expectantes . Nos interim pie in Christo vivere intendimus . E. K. He is become a great pillar of Chrystal higher than a Steeple . He ascendeth upward in clouds , and the little circle remaineth . Δ. Gloria , laus , honor , & gratiarum actio sit Deo nostro omnipotenti Trino & uni , nunc , & in secula seculorum . Amen . Tuesday Decembris 10. After Diner , we removed from Lubek , and the Lord Alb. Laskie went by Coach to Lord Christopher , Duke of Meckelburgh . Thursday night we lay at Wismar . 11. Decemb. vel 12. Saturday morning we came to Rostoch . 14. Decembris . Monday Decemb. 16. Mane hora 10¼ . Rostoch . E. K. He is here , that said , he would dwell in omnibus Elementis , &c. Δ. ..... I came from the fountain of light , where is no errour nor darknesse , and have Power , ( because it is given me from the Highest ) Which , ( Lo ) is grown and become a mighty Rock . For it is said of me , Behold I will visit them that put their trust in me , with a comfortable strength in the time of need ; For my Rock is an everlasting strength , and the Hills of my countenance endure for ever . If then I be the Countenance of God , and a piercing fire sent out as a flame , not onely with his great mercy , but with his good will , and that towards you , overwhelmed , not cast down , but almost for ever buried in a lake of ignorance , and inquenchable flame , such as consumeth with ignorance , deceit it self , and a provocation too manifest , and apparent destruction : If I then with this message ( being the message of truth ) my self a mean .... sufficent Order for the publishment thereof , can , nor may ..... as of ... n I am ) vehemently despised ( the fruits of a good Conscience , notwithstanding stedfast ) Then is he of no power of whom I am .... because it is written . Such as rise up against my Spirit , I will destroy them in the midst of the same fire , and will deliver their ashes to the windes for a memory of their wickednesse . But he is just , and is without measure : knoweth what is , and what is to come , which hath thus said of you . Behold their ignorance is greater , and they esteem not truth . Lo I have heard them , in the midst of their corruption ; yet they are become faithlesse : I minister unto them , but in vain ; But behold their mouths are closed up with idlenesse . O ye of little understanding , are you become so blinde , that you will not see ? Are the windows of your eares made fast against truth ? Are your consciences sealed up , with a thrice burnt iron ? Desire you light , and yet refuse it ? Have you craved ... , and now deny it : yea utterly disdain it ? Δ. That is not true . E. K Now cometh a head behind him . ..... Lo the end shall become your comfort , if you listen to the songs of my mouth : if not , everlasting folly : and a reward of such , as are weary to hear of Truth . Now I pinched him ..... E. K. This he said looking behind him . Δ. ..... Burn those blasphemous books of thine , and I will teach thee wisdom . Δ. Will you have me note down that sentence so . ..... I will. Δ. What blasphemous books can I acknowledge , seeing I understand none ? If they contain Sentence , make me to perceive it ; that so I may compare it , with the Touchstone of God his word , using the Talent of such reason , as God hath given me . ..... I go , I go , I go . E. K. Now cometh a great fire down , and there appeareth a great huge man , with a great sword in his hand ; sire cometh out at his eyes , and at his mouth . This terrible man said , ..... Maledicti sunt , qui jurati sunt contra Nomen meum . E. K. Now that wicked creature shaketh himself . Δ. In nomine Jesu Christi Redemptoris humani generis , Quis tu es ? [ This was spoken to the man with the sword . ] ..... Sume vires . Δ. Deus in adjutorium meum intende , &c. Miserere mei Deus &c. E. K Now the great huge one kneeleth down , and his face is ( now ) from meward ; he looketh up toward heaven ; he hath very long hair , to beneath his girdle ; his Robe is long and tucked up . Now he standeth up . ..... Cursed are they : Cursed are they : Cursed is he for ever . I am , I gave thee power , and sealed thee for a time : Power to use the vehemency of thine own poison ; but not to touch my coat . Thus he saith , And ( I am ) thou art a lyar from the beginning , and the fountain of cursednesse . Damnation is thy dwelling place ; Death is thy seat ; Vengeance is the Crown of thy disglory . Because thou hast entred into my seat : Hast exalted thy brightnesse , blasphemed my name ; wherein ( in this Action ) thou continuest ( No point of thy charge , nor of my permission . ) Be thou accursed , weakened , overthrown , and defaced . Thou art vanqished , Thy time is shortened . And why ? I am . And I say thou fightest against me , and not against men . I am Justice , and the strength of him that liveth , whom thou hast felt , and shalt feel , world without end ; Therefore Depart ; Depart I say . E. K. Now the sword standeth by him , with the rags that appeared before . ..... Vengeauce , prepared for others , be thy reward : As it was delivered unto thee , so take it with thee ; That the malice which thou shewest to others , may heap up thine own destruction . Jeovah , Jeovah , Jeovascah . E. K. The wicked Tempter falleth down into a hole , and this high creature putteth the sword and rags down after him . Now this great creature appeareth as small as he used to do . And it is Michael . Mic. ..... Veniat Lux Domini , & fidelium Consolatio . E. K. Now is all come in , as was before : The Vail , the feet of men appearing under , &c. Mic. ..... Thus hath God dealt mercifully with you . Δ. His Name be praised for ever . Mic. ..... Thus hath Truth vanquished darknesse . Even so shall you vanquish the World in him which is the Spirit of Power and Truth . For I have Sworn ( saith the Lord ) and will be merciful unto you : But cease for these daies to come ; for they were daies delivered : Let them be ( therefore ) unto you daies of Repentance : For the end of 40 daies must come : And this Doctrine shall be written unto all Nations , even unto the end of the World. The Grain is yet in the earth , and hath newly consented with the earth : But when it springeth , and beareth seed , The number shall be the last . Δ. A dark Parable , to my understanding , is this . Mic. ..... The transparent fire of Meeknesse comfort and warm your souls , rectifie and make strong your bodies , to the eternal comfort of the World to come ; in the pilgrimage which you shall endure , with a heavy crosse for the Testimonie of Truth . E. K. A great many voices , say , Amen . E. K. Now he is gone , and the golden Vail is drawn again . Δ. Omnis laus , honor , Gloria , Victoria & Triumphus sit Deo nostro omnipotenti , Vivo & vero , nunc , & in sempiterna seculorum secula . Amen . Sonday , 22. Decembris , Mane , we went from Rostoch toward Stetin . Wensday , 25. Decembris , on Christmas Day morning , we came to Stetin by 10 of the clock . Anno 1584. Stilo veteri . Stetini in Pomerania . January 2. Mane , hora 9. Δ. Veniat lux Domini , & fidelium Consolatio , &c. 40. dies , jam completi sunt , &c. Expectamus praepotens auxilium Altissimi , &c. E. K. I cannot see but an inch into the Stone . The Curtain appeareth , but more deep into the Stone At length cometh one very tall , in along white Gown , all open , and his hair of his head hanging down to his legs . He hath wings upon his head , armes , back , and legs . He seemeth to descend from the Clouds , and upon Clouds which lie sloapes vvise for his defcending . He speaketh as follovveth . ..... The purenesse of humility , dispersed through the inward bowels of man , is that , which is called ( with you ) Perseverance . Which Perseverance , beautifieth and establisheth in a true and stedfast Basis those things that are acceptable in the sight of God , the workes of man. Hence springeth justification , which .... with the love of God. Herein are you become like unto us , for that we are the image of Perseverance , and the Glory of God. But in us it is dignified : In you it is , and must be imperfect : For nothing is of flesh or blood , that receiveth perfection . The Emanations from God , to , and into his creatures ( which agree in the Center of the Earth as the knitting up of things ) are established : So that one jot of his Will neither can , nor may perish , wax weak , or dwell in error : Which foreseen from the beginning , carrieth in it self the remembrance of all things to the end . Through which mercy and remembrance , you are become the servants of God : Not for your own sakes ; but in that it is the Glory of him , which hath called you to this exercise : Troublesome to the World , but rewarded with Glory . If therefore your imperfections rise up and resist the Will of God , saying , blasphemously as you do , Let us seek other wayes , Then you are not counted perseverers , neither are your works worthy reward : But humane reason can perswade and give judgement against these follies , much more are they damnable , and deserve correction in the voice and judgement of such as are pure . He that dealeth with the wicked is a lyar , and shall have his reward : But the end of comfort is in the purenesse of spirit . But O you of little wisdom , you rise up against the windes , and yoke your wits against the mountains : Nay you cast your selves down headlong , where there is no mercy . For what blasphemie is it to say , If it be the will of God , it must follow ? Is not man subject to the bringing in of his own labours ? And are not they allowed to his comfort , being brought in ? The soul of man is the Image of God , after his form , which keepeth within himself the power of his divinity in the heavenly Spirit , whereby he hath Authority to consent with God in the workmanship of his Will and Creatures : Which Power being sealed already , giveth unto man ( as King of himself ) to consent to his own salvation , conjoyning and knitting himself together , either with perseverance in the assured hope of mercy , or ( with wilfull drunkennesse , ) to the reward of such as fall . Therefore , Become Holy. For the soul beautifieth , when it is beautified in it self . Resist not the Will of God , which is mighty on you : Be not obstinate . Be humble , Rejoyce not for this World : But be glad that your names are sealed , and that you shall correct the World. Despair not through weaknesse ; for from whom cometh strength ? If puddles become Seas , the end is more wonderful : But yet greater when sinners are called to the knowledge and performance of God his Will , thorough his mercies . Even as one day perisheth , and is not , although he hath been ; Even so it is , and shall be the state of this World. For the Earth must sing O Sanna with the Heavens , And there must be One veritie . And Hierusalem shall descend with an horn of glory to the end . The Sun and Moon shall be witnesses , and wonder at their stay . The Kings of the Earth shall become proud in themselves , and are unable to be tamed with man. But I will yoke them ( saith the Lord ) with correction ; And force them one to imitate anothers steps : Yea they shall tread the grapes alike ; For in my Vineyard Corruption shall not dwell with Authority : Neither shall the Prince of Darknesse usurpe my further honour . E. K. He speaketh much in a smaller voice than he did . I cannot perceive it . ] He turned back and spake . ..... I speak these things for your understanding , and that you may be strengthened . E. K. He turneth back again ( as before ) and speaketh I know not what . ..... My dear brethren , therefore rejoyce in Comfort , and the image of Peace : and remain faithful , that you may be fed with that food that shall preserve and alwaies rest before the mighty flames of Zanzor : where there dwelleth no defiled Creature , nor any unrighteousnesse . E. K. He turneth now back again ( as before ) speaking . He seemeth now to lean against a Pillar of Copper , great and round : And he is become lesse than he was . Now he standeth on the top of the Pillar , Now he kneeleth down , his back being turned . A voice saith to him ..... Swear ..... [ 1 ] He said ..... It is done . He said ..... The first voice openeth his mouth and saith [ There is a great rumbling and roushings of falling of Towns or Houses , as it were in the Stone . ] He said ..... The will of God is sealed in this Prophesie , and it shall endure . A voice . ..... Swear ..... [ 2 ] He said ..... I have done . He said ..... It thundereth , and it is the second voice . The effect of God his Will , is not of time ; and therefore not to be known of man , till that moment and end of time shall appear , wherein it must be published , and finished with power . E. K. Now it thumbleth again very terribly , as though a vvhole Town should fall down into a great Valley . A voyce ..... Swear . ..... [ 3 ] He said . ..... I have . ..... And it is the third , and the last voyce . All things that are crooked shall be made straight . The winde of the heavens shall walk through all the earth . Wisdom shall sit in her Majestie , Crowned , in the top of an Hill , with exalted glorie . It is the end . E. K. Now all dasheth in a flame of fire , Pillar , and he , and all , and so flieth upward . A voyce . ..... He that hath ears , let him hear . Another voyce . It shall be . Amen . E. K. Now the Curtain cometh before all , as it vvas at the beginning , this day . Δ. O Lord , for thy great mysteries declared unto us ( this day ) we most humbly thank thee . But on our parts , there remaineth some matter . .... thy hands by some of thy good Ministers , we desire to have some advertisement : as of the Lord Alb. Laskie . Secondly , of Vincent Seve , &c. E. K. A very little Creature appeareth , and saith . The little one . A word , and away . The hearts of Princes , are the secrets of the Lord : Such they are , as unlock the doings of this world . Δ. Of A. L. his delay in coming ( contrary to our defire and expectation ) I would gladly understand the cause , &c. The little one . Those things that are of wickednesse , are not of our remembrance . This stay shall hinder a third part of his glory . But all your life is not of him : Nor he of you . If he become good : he shall be well rewarded . He is forward , Vincent is in France . E. K. He is gone suddenly . This Creature stood betvveen the Curtain , and the forepart of the stone , it vvas one of the least Creatures that ever I savv . Δ. All Honour , praise , and thanks be to our God Almighty : now and ever . Amen . Thursday , Januarii 9. The Lord Albert Laskie came to Stetin , Hor. 2½ . à Meridie : Fryday , Janurii 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hora prima incipiebat , & per 2. horas durabat . Stetini . Sonday , 12. Januarii . 1584. Stetin . Δ. After Dinner we were talking together of our affairs . A voyce in E. K. his head said , Jam venit hora. Δ. After Supper , as I had a desire to shew to E. K. some places of St. Johns Apocalypsis , a voyce said to him , Equus albus est initium Doctrinae vestrae , Et est verbum Dei. 10. & 9. sunt Novemdecim . Δ. Hereupon seeking in the 19. Chapter of the Apocalypsis : we found the Text , Equus albus , &c. versu 11. A voyce . Ne dubites . Sum enim servus Dei. To this purpose appertain these places of Scripture , &c. These are the dayes wherein the Prophet said , No faith should be found on the earth . This Faith must be restored again , and man must glorifie God in his works . I am the light of God. Δ. Then , by like , He is VRIEL . ..... I am a witnesse of the light . These are the times when Justice and truth must take place . Behold , I touched him , and he became a Prophet . Δ. Mean you Esdras ? Vriel . Yea , in his ninth Chapter of the fourth book . There you shall finde manifestly the Prophesie of this time , and this action . Δ. Alak , we think the time very long , before we entred in the right trade of our true lessons . Ur. When you have the book of God before you , Then I will open these secrets unto you . Δ. But Alak , the time is very long thereunto , the more is our grief . Ur. The Bible it is . Δ. I meant somewhat of our other book , which is to be written . Ur. I will speak of that also . Δ. This delay is greatly to our grief , and occasion of many temptations . Ur. The temptations of the world are nothing unto the wise , happie are they that feel temptations with emptinesse of the belly . The Timber is not yet seasoned , or else thou shouldest Prophesie . I mean not thee E. K. Δ. Vincat manifesta veritas . E. K. He is gone . Honor , Gloria , Laus , & benedictio , sit Deo Nostro , qui in ALBO EQUO Justitias suas facturus est . Amen . Monday , Januarii 13. Mane hora. 9½ . Stetin . Δ. After our long discourse upon the 9 th . Chapter of Esdras , &c. Vriel came , and stood , he ..... Iy . upon E. K. his head , not visibly . Ur. Read the sixth Chapter . For faith must flourish . The world is rotten , and is skalden in their own sins . Δ. E. K. Read it , and in the 28. verse , thus it is . Florebit autem fides , & vincetur corruptela , & ostendetur veritas , quae fine fra ..... Diebus tantis , &c. E. K. A voyce saith , Open the Shew-stone : E. K. At length appared one in a long vvhite Garment . The Curtain went aside , and the feet of men appear not now . This man seemeth twice so high as Δ. He hath nothing on his head , but long hair hanging down behinde him . He is tied , or girded about , as though he vvere tied vvith many girdles . URIEL . I am Vriel [ said this man ] The light , and hand of him that created Heaven and Earth : that talked with Esdras , and did comfort him in affliction , and the same that hath talked with you : Yea , from the beginning of this action . Therefore , gird your selves together , and hear the voice of the Lord : Listen , ( I say ) to such things as are hid , ( I say ) to them that dwell above the Heavens . Behold , this is the last sleep of the world : and the time , that the power of the highest hath armed himself , saying , Come , O ye strength of the Heavens , and follow me . For the earth hath cried vengeance , and hath cursed herself , and despaireth . Come ( I say ) For I will place the seat of righteousnesse . That my Kingdom may be in One : And that my people may flourish : Yea , even a little before the end . And what is this ? E. K. He spake these four words in another Tune . E. K. He looketh up to heaven . A voyce . Blessed art thou , which respectest thy Justice , and not the sins of man. Ur. This is the voice of the Angel that now taketh place . Δ. May we be so bold as to demand the name of that Angel ? Ur. No , It is not lawfull . I swear by all things that are contained within this holy book : * By the seat of God , and him that sitteth thereon . That the words , which have been spoken in this Action , and shall be now spoken , by me , are true : Three years are yet to come ; even in this moneth , ( that beginneth the fourth year ) shall the Son of perdition be known unto the whole world : Suddenly creeping out of his hole like an Adder , leading out her young ones after her , to devour the dust of the earth . Δ. The sentence is dark , in respect of the time . Consider well . Δ. I suspect 42 moneths ( now and then ) to be understood for an year . Ur. This moneth in the fourth year , shall Antichrist be known unto all the world . Then shall wo , wo , dwell amongst the Kings of the earth : For they shall be chosen all anew . Neither shall there any that ruleth now , or reigneth as a King , or Governour of the ..... le , live unto the end of the third year : But they shall all perish . Their Kingdoms be overthrown . The earth wasted . The Rivers become bloud , with the bloud of men and beasts mixed together . In this time shall the Turkish state be rooted up , and cast from the earth . And instead of him shall enter in that Devil : the father of liars , and such as dwell in the house of Vanity . Behold , This * Prince shall fly through his Kingdoms , as the Greyhound after his spoyl : devouring his possessions , and cutting down the wicked : But he shall become proud . The Prophets of the Lord shall descend from Heaven , cloathed with their old Garments very fresh , and not stained . Thy eyes shall see them . Out of these books shall the true Doctrine of the Prophets , and Apostles be gathered : Which are not to be understood , but with the spirit of understanding , the spirit of wisdom , and truth . Behold , I will say unto you my self . Come , Hear . For , the voyce of the Lord is with power . Therefore , be milde , and of humble spirit . For lo , the time shall come . And I have seven books , such as shall be delivered unto one of you . And I will meet thee walking in the fields . And will stretch forth my hand , saying , Come : Then shall thine eyes see those things , that thy spirit doth . And thou shalt become a man of understanding : For I will give thee bread , and thou shalt eat it , such , as shall be the bread of sufficient comfort . E. K. It thundreth in the stone . Of thee , [ pointing to E. K. ] thus sayeth the Lord. Thou art flesh , and become stuhborn . Thy judgement waxeth dull , and thy heart sealed : But I will unseal thee ; and thou shalt be partaker : But ( because thou hast offended me ) not with power in worldly things , I will make thee a great Seer : Such an one , as shall judge the Circle of things in nature . But heavenly understanding , and spiritual knowledge shall be sealed up from thee in this world : For , thou art become stony , and hast cried out against my Saints . Notwithstanding , your life shall be together . Thou shalt be a workman of nature , looking into the Chambers of the earth : The Treasures of men . Many things are pluckt from thee , which were thine : But not from you , because I have promised them . What is be , that bridled the windes , Δ. At your prayers ? Or , who is he that preserved you from the bloudy imaginations of men , [ and ] hatreds of the world invincible ? Is it not be , that is God of Heaven and Earth ? Is it not he , that made both flesh and Soul ? Yea , even he it is , that sayeth . Fly from the wickednesse , and society with Devils . Leave off to sin against the Lord : for he is of great power . This is the last time that any shew shall be made in this stone . For , lo , the promise of the most highest shall be fulfilled . E. K. Now I see all those men , whose feet I saw before : And there sitteth One in a Judgement seat , with all his teeth fiery . And there sit six , on one side of him , and six on the other . And there sit twelve in a lower seat under them . All the place is like Gold , garnished with precious stones , On his head is a great stone ; covering his head ; a stone most bright , brighter then fire . Four bring in a man bound . Now all is gone except Vriel . Ur. The end of words , the beginning of deeds . A voyce . Seal it up : For , it is at an end . Δ. What is your will , that I shall do with this stone . Ur. All is said : and I am sealed for time to come . Δ. Deo omnipotenti , vero , vivo , & aeterno fit omnis honor , Laus , Gloria , Potentia , virtus & victoria : nunc & in sempiterna seculorum secula . Amen . Wednesday , January 15. we went from Stetin to Stargart . Sonday , January 19. we came to Posen . Ecclesia Cathedralis Posnaniensis fundabatur anno 1025. per Winceslaum Regem Christianum factum cujus sepulchrum in inferiori parte Ecclesiae extat , lapide egregiè 〈◊〉 . Saturday , January 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E. K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( i. e. Magnum adii vitae periculum per iniquitatem E. K. contra me . ) Sunday , January 26. ..... Invisebam Bibliothecam Ecclesiae 〈◊〉 . Monday , January 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Rixae cum 〈◊〉 breves . ) Tuesday , January 28. We went from Posen . Thursday , Jan. 30. We came to Komin Town , over the long and dangerous Bridge , with much cumber at one broken place , by reason of the huge Cakes 〈◊〉 , which lay there . Saturday , Februarii , 1. We passed the dangerous way of Ice , having 25 men to cut the Ice for our ( oaches to come through above two English miles long : but for all that great help , we could not get to Vinew City that night , by reason of the great water and Ice hard by the Town , which was broken over the banks into the medows very deep . 〈◊〉 , Februarii 2. We came over the great water , the Ice being most part ( with that nights winde ) driven away out of our passage . Monday , Feb. 3. We came by Shadek to Lasko Town , and there were lodged in the Provost his fair house by the Church . Prima Actio apud Lasko . Tuesday Februarii 11. Stilo veteri , ast 21. Stilo novo . Δ. After our prayers of the 7 Psalms , and my particular invitation and calling for God his help , and the ministery of his good Angels : After ( I say ) more than half an hour space attendance ; E. E. seemed and thought that he felt a thing about his head , as if it clawed with Hawks claws . It continued no long time . And toward the Easterly corner of my great Study above , seemed to E. K. clouds to appear , far off , as at a quarter of a mile distance . Then appeared a Sea , endlesse one way , and a Haven mouth with a River which fell or ran into that mouth . And besides that River doing down into the Haven , did another River appear by running into the Sea , without any Haven making or having . The water of this Sea , is not like Sea-water , but rather like Quicksilver . Now cometh a mountain , and swimmeth upon that main Sea. Now that mountain seemeth to rest and stand before that River mouth , that is by the Haven . A voice . ..... Measure me . E. K. Now seemeth a great thing like a man to stand , with one leg in the foresaid River , and with the other in the said Sea , by having a corner of the ... 〈◊〉 between his said legs . His right leg is in the River , and his left in the Sea. His right leg seemeth gold , and his left leg lead . The mountain standeth before him . His legs are like two posts , of the substance of the Rainbow . He is very high : he hath a face , but with many eyes and noses , but not distinctly to be discerned . His body seemeth to be red Brasse . He standeth with his arms abroad , and no hands appear . His right arme is of the colour of silver ; His left arme seemeth to be black , twinkling . His head is much of the colour of that Sea wherein his left leg standeth . Now beginneth a right hand to appear ; a fair right hand . A voice said to this man. ..... Measure the water . He answered . ..... It is 250 Cubits . A voice . ..... Measure that foot of earth . E. K. He pointeth to the mountain . Answer . ..... It is a cube twice doubled in himself in a straight line . E. K. One speaketh behind me , saying . ..... Measure the Sea also . Answer . ..... It is 750. Cubits . E. K. He now stoopeth to it , and taketh of it in his hand . He saith . ..... The fourth in the third , and three in himself square . The age of Nature . E. K Now all is gone , all is clear , and nothing appeareth . Δ , At length after this , E. K. heard from the foresaid corner of the Study , the noise , as of a Ship tossed and jolted of the waves of the Sea. After that E. K. saw one that stood all covered in a white cloud by the Easterly corner of the Table , above the Table in the Air. He said . ..... Beati sunt , quibus veritas , spes , & consolatio est : & quibus luminaria majora inserviunt , in fortitudine & potentia eterni & Omnipotent is Dei. E. K. Now the cloud covereth him , and abideth . E. K. Now he cometh out of the cloud , and stepeth three steps forward , and the cloud standeth behind him , like a garment ..... At length he said . ..... Then is their blessednesse , eternal life . E. K. I never saw him before : He is covered with a red Purple Robe , such as my Lord , here , useth ; but made somewhat like a Surplesse . His head is covered with feathers like Down : His face is like a childes face : His neck is bare : His legs are ba .... most white : His garment cometh not but to the small of his leg . He standeth upon a white great round Table , like Chrystal , all written with letters , infinitely . On the middle of the Table is a great swelling or pommel of the same substance the Table is of . Upon that pommel he standeth . He hath nothing in his hands ; neither can his hands be discerned . His Robe hath no sleeves . He said . ..... Non possum diutius videri : Servus sum Altissimi : Novi Terram in paradiso . Spiritus sum SAPIENTIAE : Nomen meum est NALVAGE . E. K. He maketh a crosse upon the place vvhere he standeth . Nal. ..... Beatus Pater : Beatus Filius : Beatus Spiritus Sanctus . Bea ... tu ... t Mensuratio rerum & substantiarum omnium visibilium & invisibilium , verus & sanctus est Deus in promissis suis & veritas ejus , Talis est . E. K. Hereupon he shevveth a round Globe . ..... Caelum , Mundus , Angelus , Homo , Nihil , & non nihil , & omne quod est , vel erit , Nihil est nisi splendor , Gubernatio , & unitas Dei : Quae a Centro formata est reformata est , ab initio ad tempus mensuratum , & in perpetuum , Laus tibi in Coelo , Laus tibi in Terra , Triumphus tibi in inferno , ubi non est Laus , nec Gloria . Quae jam infusa sentio , doceo : Sed modo , lingua , & ideomate praedicto . E. K. He turneth round when he speaketh . Nal. ..... Omnis Caro maximè est sibi applicabilis , in natur a & perfectione sua . Igitur revelanda sunt Mysteria Dei , non ut audiantur , sed ut intelligantur . E. K. Now cometh a great smoak : now I see nothing : now he is gone . A voice . ..... Hear . [ E. K. I see no body . ] E. K. Methinketh that two speak , or else this voice giveth an eccho . ..... The unpatient and troublesome spirits of indignation , wrath , blasphemy , and disobedience , continually contend , bear arms , and ravenously run wilfully , against those that are the .... Messagers and Angles of the Dignified and Triumphant Glory : which is now the Ministery of him that is Dignified in his Father : To the honour and glory of those that are humble and faithful in obedience . Yea those wicked ones keep open wars against God , and his Annointed in Heaven and Earth , onely for the safeguard and true keeping of such as love God , and follow his Commandments , rejoyce in Truth , and are visited in Righteousnesse . Dark speeches to the flesh : but words mixed with humane understanding ; wher ein briefly I will manifest the envy between the wicked ( in respect of their enviousnesse ) and those that are justified in Heaven ; which fight in the government of mans soul in the Creatures of God : Not in that they know they shall overcome : But in that they are envious and proud from the beginning . Their contention is evidently amongst you , which are joyned in the service of God : Not as Deservers , but as Chosen ; whose vessels and power , are best known unto God. E. K. One standeth on my left shoulder and saith . Sinister . ..... Dost thou not hear , how like a fool he speaketh , without all reason ? Thou art a spirit of lying . Thou art one farthest from the glory of God. Thou art a sower of lyes , and a teacher of false doctrine . E. K. Thus faith he on my left hand . Sinister . ..... Speak , for I have power over thee . Canst thou deny it ? Dexter . ..... Thou thinkest so , because thou hadst power : But the brightnesse thou badst , is turned into iniquity . True it is , thou hadst power to banish the wicked out of Paradise : But me thou knowest not ; because thou hast not banished me . In respect of thy dignification ( which sprang with power ) I say with the Hallelujab : But in respect of thy 〈◊〉 , Thus saith the Lord ; Posui tenebras à tergo meo . Sinister . ..... Fy upon God , that ever he created me . Dexter . ..... Even thus , do they seek continually to enter into the weakest vessel : of envy , not to triumph ; for they know they shall not : but they hinder the time with man , wherein they may offend his conscience . E. K. I hear howling and lamenting . Dexter . ..... Such are those of whom thou seekest aid and comfort : Those that appear unto thee , have sought thy soul ; And the fruit of them , is according to their destruction . Believe them not . It is said before . Thou dealest with devils . What reward shall he reap , that fighteth against the Highest ? Or taketh part with such as are banished from Righteousnesse ? Much more shall his punishment be , which seeketh help of those that are dishonoured . For dishonour ..... to imperfection , and is become a monster for destruction . It is written .... Nothing can stand before the Lord , that is imperfect ; Much more that imperfection weakened , which obeyeth the imperfect . Leave , for the kingdom of Righteousnesse is at hand , And thou must vow . Hear the Lord , That thy sins may be forgiven thee : For the Prophesies of the Lord are not uttered to the world , with the seales of the wicked . Therefore become holy , that thou mayest augment the benefit of God bestowed amongst you ; and render it to the world , as the message of truth , with thanksgiving . Meum est pauca dicere . Δ. Sed quis sis , Nescimus , an non idem Naluage , qui nobiscum prius egisti hodie ? Nal. ..... I am . E. K. Why call you those Devils , with whom I deal ; not offending my conscience , but intending to do good to my self and my neighbours ? If you be of God , where is the fruit of your doctrine ? &c. Nal. ..... If they were not Devils and enemies of truth , they would praise and honour God in his Messengers of truth . But because these Actions are true , and the truth of them shall be the destruction of their kingdom ; Therefore devilishly and enviously they resist the will of God. Denying the power ; Blaspheming his truth , and infecting his vessels . In our Doctrine there is nothing taught but the state of the world , here , and to come . The prophesies of time , and the knitting up of God his mysteries , opened from time to time , to those that are his sanctified : as testimonies in the Creation and Operation of his Creatures ; whereof this doctrine is a part . The Prophets in their times were not ignorant by revelation of the good will of their Creator . The Apostles in Christ his Kingdom , were made partakers of the mysteries to come , of the state of mans salvation ; and ending of this combat , which is in that day , when all Creatures shall receive their reward . The Church of God is alwayes garnished and furnished with spiritual Revelations : as a Mansion or Dwelling-place of the Holy Ghost . These latter dayes , and end of harvest must have also Labourers : For no Age passeth away , but through the hands of God , who maketh the end of his doings known to the World : To the end , the World may consent unto him in Glory . So that this Doctrine , is the mysteries of the word of God , sealed from the beginning , now delivered unto man , for that Reformation which must be in One unity established unto the end . The very part of that Circle , which comprehendeth the Mysteries of the Highest , in his Prophets , Apostles , and Ministers yet to come , which are alive , and shall bear witnesse of eternal Comfort . The fruit of our Doctrine is , that God should be praised . For of our selves we seek no glory : But we serve you to your comfort , teaching you the will of God , in the self same Christ , that was crucified ; sold and died in the Patriarchs , and published to the World by his Disciples , and is now taught unto you , in the remission of sins .... greatest in the World , for the end of all things . The very key and entrance into the secret mysteries of God , ( in respect of his determination on earth ) bringing with it reward in the end of eternal glory , which is the greatest Treasure . Those that tempt thee , do it in respect of the fear they have of the power of God , springing in thee . Let this suffice . The World is vain in respect of eternal joyes . Heaven and Earth passeth away : The reward of the Righteous endureth . E. K. Nal. ..... What do you see imperfect , in all that hath been delivered ? Δ. Nal. ..... You have 49 Tables : In those Tables are contained the mystical and holy voices of the Angels : dignified : and in state disglorified and drent in confusion : which pierceth Heaven , and looketh into the Center of the Earth : the very language and speech of Children and Innocents , Δ such as magnifie the name of God , and are pure . Wherein , the Apostles understood the diffuse sound of the World , imperfected for mans transgression . These Tables are to be written , not by man , but by the finger of her which is mother to Vertue [ Madimi said her mother would write them , An. 1583. ] Wherein the whole World , ( to flesh incredible ) all Creatures , and in all kinds , are numbred , in being , and multitude . The measure and proportion of that substance , which is Transitory , and shall wax old . These things and mysteries are your parts , and portions sealed , as well by your own knowledge , as the fruit of your Intercession . The knowledge of Gods Creatures . Vnto me are delivered five parts of a time : Wherein I will open , teach , and uncover the secrets of that speech , that holy mysterie . To the intent the CABALA of NATURE , in voyce , substance of bodie , and measure in all parts may be known . For there is nothing secret , but it shall be revealed , and the son of GOD shall be known in POWER , and establish a Kingdom with righteousnesse in the earth , and then cometh the end . For the earth must come under subjection , and must be made pure . That death may be swallowed in his own Kingdom , and the enemy of righteousnesse finde no habitation . The word of God endureth for ever . His promises are just . His spirit is truth . His judgements inscrutable . Himself Vniversall . He it is of whom you labour . The promises of God in this earthly Noble man shall be fulfilled . Salomon used the places of honour , and was exalted . Thus sayeth the Lord. I have sealed him against hatred ; and have made his seat open . Let him therefore arise up , that the people may see him . For mortal men have places of honour , and in their own Courts , they come to be exalted : Who is he that made the earth , and dignified him with a living Soul ? Even he it is that exalteth , and in whose hands the Kingdoms of the earth are setled . Behold , the fifth time shall come , ( in respect of the parts of time ) and it is the day , that hath been promised . Then shall your eyes be open . Then shall you see . A voyce . Stay there . ..... Nal. I obey . E. K. Now I see him passe away over the Christalline Table , which is round like a Cart wheel , having a great knop in the middle . Δ. As concerning our ordering of the Table , and the rest of the furniture , we are desirous to know , what is now to be done : seing , now we are come to the end of this first journey . A voyce . Be it thy charge . I will put to my hand . Δ. Mean you it to be my charge to order these things , as my imagination shall be instructed , by God his favour . A voyce . It is so said before . Δ. Gloria , Honour , & gratiarum actio Deo omnipotenti Deo nostro Domino & Patri Nostro : nunc , & in sempiterna seculorum saecula . Amen . Tuesday , February 18. a Meredie hora 3. Lasko . Stylo veteri , ast 28. ..... Die stilo novo . Δ. After some prayers made , E. K. saw ( as he thought ) Nalvage standing at my left hand . Δ. In nomine Jesu Christi Redemptoris nostri , Estis vos Nalvage ? Nal. Tu dicis . E. K. The lower part of him is in a Cloud : but all his upper part is out , he hath a thing like a Pall hanging down behinde him from his head ; He hath like a round .... of boane in his hand , he seemeth to be as farre as the Church . And I see him , as well winking as directing my open sight on him . Nal. What is it you require ? Δ. The exposition of the time delivered to you in five parts . Nal. Read it . Δ. I read , and when I came to the place , that death may be swallowed , &c. Nalvage said as followeth . Nal. That is the last Conquest . Go forward . Δ. In reading ? Nal. I. Δ. I read to the end . Nal. The finger of the highest peruseth nature amongst you by himself , and in her own motion . Through which action things become , that were not ( by Generation : ) And in the same time vanish , as though they were not ( by corruption . ) A year it is ; Wherein nature looketh with many eyes through ..... dwelling places : unto some as a Nurse : and to the rest as a step-mother . And so it is meant in the Scriptures . For , a time is an year , purposed by determination in the judgement of God ; which is not known to man , how , or when it shall happen . Another year is a time established , and presently delivered , as the present judgement of God. This is that I speak of . A time is an year . The parts are known amongst you . E. K. I never heard any speak so leisurely . Nal. Now look to your understanding . I speak of two years . One appointed in the judgement and determination of God to come , and unknown to man. The other the time of the judgement of God ( and before determined ) now present : Notwithstanding , before determined . There is difference between an year mystically promised , and unknown : and the time that is mystically promised and known . Annus my sticus sumitur dupliciter : Unus , qui est Tempus cognitum Deo , & homini non revelatum : Tempus , hoc dicitur , apud Deum . Annum nos illud computamus . Aliud est pra finicum , cognitum Deo & Angelis , & revelatum homini : & Annus est praesens . This last is the year I speak of . Δ. What are your parts of that year ? Nal. March , April , May , June , July , August . ..... In illo autem die , invenietis Christum . The words of this Doctrine must agree , and times . E. K. When come you with the rest of your words ? Nal. As it is given me , so I give it unto you . A great unpatience . [ Δ. He was thus interrupted by E. K. ] — Must end their course in the promise of God : [ In ] These weeks are the fruits of my labour to be known . For I must unfold unto you , and open the secrets of this mystical , and Delivered speech : Whereby you may talk in mortal sounds with such as are immortal : And you may truely know the nature , and use of God his Creatures . Therefore , be diligent in hearing , and Receiving . For the course of man is contrary : But the determination of God most certain . You are answered . ..... Mean you these Lenten weeks , or the weeks of all the fore-rehersed moneths ? ..... Of my whole appointed time . E. K. He standeth higher up . ..... May we ( without offence ) require your ..... at all times , as our case requireth ? Nal. Your labour is my readinesse . ..... You see I have an Ague : It hat is your counsel therein ? Nal. I have to counsel you ( from God. ) Δ. Blessed be the Fountain of counsel , and of all goodnesse . E. K. He sheweth an house ; and six , or seven on the top of it with Torches : They are like shadows . ..... In the name of God what may this mean ? E. K. These shadows go up and down the side of the house , thrusting their Torches into the sides of it . The house is like this very house . They go round about the house . There are eight of them . They have claws like Eagles . When they sit , they are like Apes . They set a fire on it , and it burneth mightily ; Now your wife runneth out , and seemeth to leap over the Galery rayl , and to ly as dead . And now come you out of door , and the Children stand in the way toward the Church . And you come by the yern door ; and kneel , and knock your hand on the earth . They take up your wife ; her head waggleth this way and that way . You look up to heaven still , and kneel upon one of your knees . The stone house quivereth and quaketh , and all the roof of the house falleth into the house , down upon the Chests . And one of these baggage things laugheth . The house burneth all off . Your wife is dead , all her face is battered . The right side of her face , her teeth and all is battered . She is bare-legged , she hath a white Peticote on . Now the apparition is all gone . Marie seemeth to be pulled out of a pool of water , half alive , and half dead , her hair hanging about her ears . They hold her up . Now they carry her out at the Gate . You seem to runne in the fields , and three , or four men after you . You run through waters . All disappeareth ; And now Nalvage appeareth again . He seemeth to have wept . Δ. Nal. ..... God giveth you warning that you may eschue them . Δ. And how shall I eschue them ? Nal. ..... Thus sayeth the Lord. Behold , I have sealed thee for my self : for my people , and for my servant . Therefore shalt thou not perish ; No , not the least hair of thy bodie . Fear not , be strong in faith . For I come shortly . Hearken therefore to my voyce , I say , therefore hearken to my voyce : For the spirits of wickednesse , and confusion have risen up against thee : If therefore they prevail against my purposes ; Then shall it be no world : Neither are there any heavens . But , this place is not for thee ; yet , if thou wilt , be it unto thee . I will seal destruction , both for a time and for ever . Be mighty therefore in me . All the earth rageth in wickednesse . And sinne smelleth thee ready now to creep out of his hole . If thou move thy seat , it shall be more acceptable . For , even this year shalt thou see the beginning of many troubles : And the entrance of this LASKO , into the bloudy service of the world . E. K. He seemeth to spit fire , and so vanish away . O Jesu Christ , we have committed our selves into thy hand ; and do submit our wills to thy government . What should this mean of terrible destruction threatned to my wife and maiden ? And as it were frenzie , to light on me for sorrow . These things cannot well agree with our former assured protection . E. K. I see a little wench on the bench , all in white , she sayeth . ..... How do you sir ? ... , . [ making cursie to Δ. ] Δ. Better it is known to you then to my self , how I do . ..... Sir , I have been ...... land , at your house , where they are all well . Δ. Thanked be God. ..... Amen .... The Queen said : She was sorry that she had lost her Philosoper . But the Lord Treasurer answered : He will come home shortly , a begging to you . They were black . Sir , Herry Sidney died upon Wednesday last . A privy enemy of yours . ..... I ever took him for one of my chief friends . ..... But this it is : Truely , none can turn the Queens heart from you . I could not come into your Studie : The Queen hath caused it to be sealed up . You have been used to good Cities : It were good , you did consider it . Little words are of great matter . Δ. Where , I pray , would you wish me to settle my self first ? ..... My mother would give you counsel to dwell at LASCO . Δ. Do you dissent from your mother ? ..... I. Δ. Upon what . ..... Jesu , you think that I am an unwise maiden . The Devil bringeth the sound of my mouth to thy ears . E. K. For I said CRACOVIA , and he spake LASCO . Δ. Seing your mother would wish me to dwell at CRACOVIA , at what other place would you wish me to dwell ? ..... Lux ante faciem , Tenebrae post tergum . E. K. Now I feel a hussing thing go from my head . ..... I pray you be not offended with my simplicity : My mother and I am all one . In us is no discord : I pray you bear with me , if I say , I be the Concord of time . These are my words . My mother would have you dwell at CRACOVIA . And I consent unto it . Let them that be wise understand . Alwayes pray that you may hear truely , and receive faithfully . Δ. May I before I go any further demand if you be Madimi ? ..... I am so , Sir. Δ. As concerning this terrible Vision here shewed , what , is either the intent , or verity of it ? Mad. Sir , will it please you to hear me ? Δ. The verity is most acceptable to me alwayes . Mad. ..... I think your book saith , This man his way is prepared , &c. Δ. I trow , the words are , His seat is made open , or made manifest . Mad. ..... It is so . Bear with me , I think , it is so . Δ. What will you say thereof ? Mad. ..... And upon earth Princes have h ... in their own Courts . I remember , He was sealed at Mortlake . Contra omne malum . Then cannot the King of Poland , nor the Chancelor , prevail against him . Yet Vendiderunt animam ejus . Δ. Lord be merciful unto ... ; What Trayterous dealing ? I beseech you to say ... 〈◊〉 . in that case ; He is our great friend , and for the service of God furthering . Mad. ..... You met a man by the way : He is an Irish man. ( But as ... me , he said he was a French man ) I heard the King , when .... him to go into England . But he could not poison him there ... Therefore he followed him , all the way . But if he return again : They say , We will exalt him . But send thou thy Army , and we will send him . Wherefore hath the King absented himself , but to betray his Kingdom ? Truely , I can tell no other cause . My Mother saith within these few dayes , after be .... calleth it ) a little talk , Let him go to Cracovia .... himself as David did before Saul : It may be the people will like well of him . Tush , Tush , Timor innatus , will never prevail . Although he hate him , he cannot hurt him . E. K. She saith so , turning her head back to one that spake to her . Sir , if you tarry here , you will have great grief in this house . Δ. How long ( I pray you ) would you wish me , to tarry here : or how soon to be rid hence ? Mad. ..... Hark ... He , E. K. marvelleth what I will say now . E. K. So I did indeed . Mad. ..... The Physitian saith , infected air is to be avoided in hast . Many Princes shall be acquainted with you , and Learned men . The good are oftentimes stirred up to offend God , whose offendes are both wilful and rash : For temptation is a Touchstone , and is one of the black fellows chiefest weapons . Δ. I beseech you , to say somewhat of the time of our going hence . Mad. ..... Tush , I pray you , Go hence as soon as you may . Δ. To Cracovia , you mean. Mad. ..... I. ... I will now and then visit you there : And will become friend with you , E.K. now : for you are become a good man. Δ. As concerning that terrible shew , what can you say of it ? Mad. ..... As a warning to beware that , that should be . This is the last Spear . Δ. But , if I go to Cracovia , no such thing shall happen , I trust . Mad. ..... So , Sir. Therefore , This is your warning . Δ. Is it not , then , the will of God , that I shall set up the Table here , as you see , we have prepared . Mad. ..... Be contented . This Wildernesse , is not 40 years . My Mother saith , It must not be here : yet at your request , it may be . E. K. How can that be ? Δ. At mans commandment , the Sun can stand . Mad. ..... He saith true , Believe him . .... Therefore I will not urge any thing herein , but defer till we come to Cracovia . Δ. At Cracovia , shall I set it up ? And shall I require Pernns house there ? Or what house else , is , in God his determination , for me and mine ? ..... As wise as I am , I cannot tell , what , yet , to say . It is the Town , where the Sabbath day shall be celebrated . Δ. But now , as concerning the house , What is your word ? Mad. ..... You will not be destitute of an house . Will you believe me ; For I am your true friend MADIMI . Here shall be the end of your turmoil . Be of good cheare . Δ. Did you not will us to have my chest from Torn before we go ? Mad. ..... I , when the black m ... hath called home his waters . Δ. Assoon as .... n have it from Torn hither , then we are to be going . E. K. How will my Lord agree to this ? Mad ..... Now you are become a new man , both we may dwell in one house . Sir , I promise you of my credit , you shall be to learn nothing of these things by August . Δ. By August next ? Mad. ..... Yea ... Next . Δ. Perhaps my Lord his furniture of money will not be such , as to serve for our carriage anew , &c. Besides that , I would wish Kesmark to be redeemed , before he should come to Cracovia : Perhaps then with the people , his credit would be greater . Mad. ..... Those that become Kings , care nothing for Farm-houses . Δ I would that needlesse cost , here bestowed , had been saved : or that you had told us this sooner . Mad. ..... Silence now , is my best answer . Δ. Do you know , ( O Lord , what say I ? ) Have we had any name of NALVAGE , heretofore in our Tables or Books expressed ? Mad. ..... What have you written , that have you written . He is a near kinsman to my Mother . We call him , with us , Fuga terrestrium . Δ. We beseech God , that all intermedling , and saucinesse of the wicked in these Actions may cease . You know how one clawed him , here , on the head , as with Eagles claws . Mad. ..... He may rejoyce , they clawed not his soul. You are content to let me go . E. K. She goeth away somewhat bigger , and in a long Gown . Δ. Soli Deo Gloria . Amen . Friday , Februar . 21. à Meridie , Lasko . Martii 2. Stylo novo . Δ. As I had talked of Madimi , and IL. to E. K. about Treasure hid in England : and I was desirous to have some advertisement by Madimi , she appeared . Mad. ..... I answer your inward man. I am come again . E. K. She is bigger than she was . Mad. ..... I am a little grown . Δ. As concerning a medicine for my Ague , I would gladly ... And as concerning the wife of our dear friend , the Lor ... Mad. ..... I pray you , bear with me at this time : I am as willing to answer you ( when light cometh again ) as you to ask me . You may consider of many things , I can answer them briefly . Such blessing as my Mother bestoweth on me , such I give you . E. K She smileth . Δ. God grant that his good Creatures may smile on me . Mad. ..... When you know me well , you will find , I have been very charitable . E. K She goeth away naked ; her body being besprent with blood ; at the least that side of her toward E. K. Δ. Laudetur Deus Trinus & unus , nunc & in sempiterna seculorum secula . Amen . Saturday , Februarii 22. 1584. ante meridiem . Lasko . [ Martii 3. Stylo novo . Δ. The questions needful to be required of Madimi . 1. Good counsel for my health recovering , and confirming . 2. If the Pedestal ( for the holy Table ) being here made , shall be carryed with us to Cracow , rather than to make a new there : both to save time , and to have our doings the more secret ? 3. What is your knowledge and judgement of A. L. his wife , in respect of her life past , present , and to come ; for we doubt she is not our sound friend ? 4. It is our very earnest desire , that the Danish Treasurer in England , in the ten places , ( seised on by E. K. ) might be brought hither , very speedily : whereby A. L. might redeem Keysmark and Lasko lands , morgaged : and also pay his debts in Cracow , and about Cracow . For , else , neither can he come with any credit , to Cracow , ( as he is willed ) neither can he come to us , there , so commodiously , and oft , as our conferences may be requisit . And thirdly , the day of Keysmark forfeiting ( without the Emperour his favourable help ) draweth nigh : as in April at St. George his Day next . Δ. And by your speech of England , you give me occasion to enquire whether her Majesty doth cause my rents to be received , by my Deputy assigned or no ? Whether her Majesty , or the Council , do intend to send for me again , into England or no ? And as concerning the red p .... which E. K. found with the book in England , what it is : And what is the best use of it , and how that use is to be practised or performed ? Δ. after these Questions written , and a little our praying to God for his light , verity , and help , and to send Madami , according as she willed me to note many things , for that she could answer them briefly : we used silence a while ; ... at h she appeared on my right hand between me and E. K. ..... Blessed be his name that in truth , and for the truth , sendeth his Ministers to instruct them that love Truth . .... Even so ..... Be not pierced too much with sight of me . [ to E. K. for he looked mervallously earnestly on her . ] E. K. She seemeth more bright than she was ; And to ... and to stand in a more bright place . Mad. ..... All honour be to him that liveth in Heaven and in Earth , and is mighty in all places . Amen . 1. ..... Your health . E. K. Now she is gone to the place on the Cushions on the bench , where she stood yesterday . She doth now as young children do , playing with her coats ; and at length sitteth down on the Cushions . Mad. ..... Even as spiritual and dignified illuminations , from ascension , and by descending , work the will of God , determined in all Creatures , diversly , according to the measured purpose of the Highest , in dispersing his will upon and into every one , particularly ; whereby some become wise , one in this , another in that degree ; other some mighty in works , whereby health and help , comfort and joy , is given to the faithful : Even so , ascending , doth Hell infect , sometime with error , and sometime with infirmities : So that from Heaven springeth health , from below infirmities of body and soul. Whereby we find two immediate powers , bringing forth two properties , The one Comfort , with Joy ; The other Infection with sorrow . But this may be objected : Hath it not been seen , that the wicked cure diseases ? and restore health ? Whatsoever is of death , is sorrow ; which is the ground of spiritual and bodily infection so that evil cannot work good . How can it therefore be that the dead revive , or restore health ? The cure therefore of all spiritual infection ( I mean the infections of such , as are spiritual is in respect of his weaknesse , and not of his strength ; Because Satan infecting , may become weak ( whereby he cannot prevail ) and so give health , by reason of weaknesse : Otherwise , with power , bringing death all manner of wayes . Δ. E. K. thought a thing , whereunto she answered .. and he said ... my thought : she answered .... in my degree , thoughts .... known to me . I , than an .... she is of God and in God , tha .... the thought of man. E. K. She ... I hear ... a buz ... eare . ..... These two immediate and supernatural properties are so dignified in Creation and Determination , that the good Angels cannot cure , or help such infirmities , as are brought in by the subtile infection of the wicked themselves : Vnlesse in body the immediate power of the second Person in Trinity be adjoyned in the aid and cure of the infected body ; which is the true Physitian . And as he took upon him man his frailty , so he is chief Governour over the same in all degrees . If the soul be infected , the Angels have no power to ... it or make it clean : but by the will of the Father which is the Holy Ghost , descending through the Angels into the propriety of the Church : whereby the Disease is cured . Therefore , considering , thou art infected not naturally , but by spiritual and wicked inflammation , stirring up thy body unto infection . We that are good Angels , cannot minister help unlesse we feel the immediate power of him which is the second , and the water of Life . Notwithstanding , as we know how the infection grew , either locally or really : So can we find contrary places and things for comfort . When Herod was infected by the Devil to kill very Christ the Son of God ; His purpose was not altered by contradiction to the Devil , but by the foreknowledge of God , which appointed Egypt for his safeguard . So it is said unto thee , It is thought good thou shouldst rest at CRACOVIA ; for it is a place sanctified , both in fore-determination , and now . Therefore use the Sabbath , and rest from labour : Reap now , and eat the fruit of thy labour ; Presse the Vine , that thou mayest drink , and be comforted : For the promises of God , are not in vain ; Neither are the Heavens fruitlesse . For as it is said , Thou art not bound , but for the service of God : Neither shalt thou be enriched by Princes : but shalt enrich them . Flesh may speak vainly , and be without comfort : But the promises of God , cease not , neither become uncertain . This year to come , is of great blood-shed : prepared to stop the mouth of the Earth , which gapeth for sorrow . Therefore thou must be separated , that the promises of God may be fulfilled : which cometh ( not at your request , but at his Determination ) most abundantly . These Boords need not , The paviment shall serve ; for it is neither the Earth , nor mans hands , ( but the Finger of him that liveth . ) that 〈◊〉 . Behold .... That the power of God might be known , therefore he hath chosen those that are not regarded , to the intent , it may be said : Lo , This is of God. .. Hast therefore , and stay not , for thy warning is great . Those that are wise ( to sin ) in their fleshly imaginations , are deceivers of themselves : Which with us are not to be accused , but rather unknown . For the Kingdom of Heaven is divided from Hell : and those that are of Hell , are unknown from us . For as ... and ... , naturally , know not , one another , such , and so it is of us . Sit tibi satis quod illam non novimus , neque virtutem ullam descendentem ab illa vidimus . Neither is the power of God in him , for his own sake : but for the Spirit that God hath planted in him . For we have known him , and again have forgotten him . And yet we understand him . But ( I teach thee a Mystery ) by irradiation into him : and not by reflexion from himself . As the heavens fly from the stink of the infected powers , even so , fly thou . Ganislay , Ganislay . E. K. She calleth one , who is now come here . E. K. He seemeth to have his face half like a man , and half like a woman , his body being all covered with hair , rugged . Gan. ..... What wilt thou with me ? what wilt thou have ? E. K. Madimi shaketh her Coates , and brusheth her Coates with . ..... Mad. ..... Thus sayeth my Mother . Beware of wilde hony , and raw fruit : The one clarified , the other ripened may become good . Those that know not wine become drunken , but to such as know it , it bringeth health . Even so , this Doctrine . For , unto him that it is tasted , being ripe , or ..... or becometh comfort , and the Key of a pr. .... But unto him that tasteth it wildly , and ..... Worket 〈◊〉 . Your knowledge is not to have , but to learn to ..... So that you may be , both having and learned . Small are the Treasures of this world , in respect of the wisdom that judgeth NATVRE . For unto him that judgeth truely , what secret is hidden ? Those that seek the world shall be contemned of it : But he that flieth from her , shall use her as a slave , or as the second mother doth her daughter . Notwithstanding , of my self , I will be more appliable unto you , then you shall be followers of me . For , for that cause am I become childish . Therefore cease : He is truely wise , that sayeth , God knoweth at all times what we have need of . Be not tempters . Be patient . 5. Even as thy desire is , so are all things in England . Nothing kept back . But for thy sake , such as are thine , are with them friendly used 6. If thou shouldest not be called home , how shouldest thou enjoy the benefit of God his promise , which hath said : Thou shalt call her back , &c. to her preservation . But , first these things must come to passe . The Countrey shall be divided , one rise up against another . Great treasons be wrought . Yea , and one cut anothers throat : And when the greatest troubles are , Then shalt thou save her life . Then shall the wall be broken down : And free passage shall be made : And such as are skorners , and ascend up the narrow steps , or shew themselves on the walls , shall be trodden down and defaced . Here is understanding . ..... That which thou , E. K. hast , is a part of four , and is become the fifth : Yet it is none of the four , dignified in a Cube , whose root is ..... I will know it shortly . Thou hast no power ( for time is not yet come . ) But must be brought forth shortly , that it may be known . ..... Made it , was * Holy ( but it was made by those that . ..... It : which is not man , neither any thing of wickednesse ) which for his sins died , least he should have been destroyed in the second death . Revealed unto thee , neither for thine own sake ; nor at thy request : But by the will of God , for a time to come . E. K. I pray you to tell me plainly what it is . Mad. .... Be content . ..... I speak thus , least thou shouldest sin , God the father , the Son , and the holy Ghost blesse you . E. K. Now she is gone , as a mighty tall woman . Δ. Veritati aeternae , sit aeterna Laus Gloria & Benedictio . E. K. Amen . Wednesday , Martii 4. Mane. 1584. LASKO . Martii 14. Stylo Novo . Δ. After my Petition made to God ( at the instance of A. L. not present now ) to know of Maldavia Kingdom , the state to come : that is , when A. L. and by what means he should enjoy the same ( being before at Mortlak , promised unto him . ) And at my requesting that Madimi might be the Minister of his will therein : At length appeared Madimi . Δ. Gloria Patri , & filio & spiritui sancto : sicut erat in principio , & nunc & semper , & in secula seculorum . Amen . Mad. Amen . A certain rich man , father of an houshold , returned , and found all things out of order : And lo , he looked up , and said unto his servant : Arise , and be ready , for I will set my house in order . Go to Asson , and I will meet thee there : And he arose up , and went unto Asson : But his master came not : At length he said unto him . Behold , I will not dwell h ..... Remove my houshold 〈◊〉 Banal , and he did so . And the servant prepared a feast : But his master came not . And he said unto him the third time ; why art thou sorrie , or why art thou angry ? ..... Oh unto me , for I am thy master . And he said : Rise , go unto Molschecks , and thou shalt meet me there . But lo , thus sayeth the servant , my master forgetteth . ..... and hath commanded me twice , and I have prepared for him , and he came not , and he saith unto me the third time , Arise , go , and I will meet thee : Thou shalt finde nie there ; But he will there also deceive me : And he sent before , and behold , his master .... But immediately after that , the servants messenger . .... The father of the houshold came ; and he looked but his servant was not there . And he sent for him , and commanded him to be .... and to be brought with violence : But the servant said , deal not thus with me , for it is violent : But the master answered , and said : What I command thee . ..... ghtest : For servants have no freedom of themselves . And it came to passe that after the master had gathered together his friends : He said unto them , Arise up , and finde me one that is FAITHFULL with OBEDIENCE . Then he stretched out his band , and he said unto his servant . Hold , take thy reward : For , from me thou art banished . How say you , was this Justice , that he did unto his servant ? Δ. O Lord , we appeal to thy mercies , and we acknowledge thy judgements alwayes to be most just and true , &c. Mad. The Ark of the Lord was the Covenant of OBEDIENCE . Happy are those that enter . E. K. There springeth a thing before her I ke a Reed , but withered . Mad. Vnto thee , [ E. K. pointing to the Reed , ] thus sayeth the Lord , Because thou canst not endure the end of winter , Spring on , and grow : But in the midst of [ thy ] beauty , in the midst of summer , shall thy destruction be . A. L. I will anoint thee before thy time , for my promise sake : That thou mayest fall in the midst of thine own time , for thy weaknesse is great . E. K. She standeth and holdeth up her hands toward heaven , and saith nothing that I can hear . Mad. Go , make haste : All flesh is abominable . E. K. She speaketh another way , not toward us . Mad. I am sealed , neither can I speak any more . E. K. Now she goeth away like a three cornerd Cloud . Δ. Oh Jesu have mercy on us . Oh King of Jews have mercy on us . Oh Conquerour against Hell , death , and the Devil have mercy on us . E. K. Now is he here , who was last here . Are you Nalvage . ... In the name of Jesus . Lord be mercifull unto us , &c. .... Is sealed ; I am excepted .... I am commanded , and my Office is to teach . E. K. He turneth about with a great swistnesse , at length he standeth , Δ. O Lord , and our desire is to be taught of thee , in thee , and for thy service . Nal. To him to whom it is said , G O : Thus , I say , let him be going . For God hath stretched out his hand , and he sayeth , I will not pluck it back , but with vengeance . E. K. He turneth again . Δ. O God , to whom is that G O , sayed ? Nal. Thou mortal man , who is the Lord of health ? Δ. The God of Heaven and Earth . Nal. The Lord is angry , and he said unto thee . Be gone . Lo , there is a day past . And if his own Angel had not made intercession for him , he had been nothing : Seal these things , make haste . Be going . For the Lord is angry . Δ. O God , &c. Nal. Thus he sayeth ..... Lasky hath rejoyced with an Harlot , and hath measured me , which am unknown : But he shall be rewarded . Δ. A. L. To thee it is said : Make haste , and be gone . I will fulfill my promise in him for thy sake : But he shall fall , being none of thy acquaintance . Δ. Pronounce favour and mercy on me : who in my sin ..... and singlenesse of heart rejoyce to do what I can possibly perform . Nal. Thus they have said against thee . Let him not go . Of them thus sayeth the Lord. They shall tarrie where they would not . Cease , write no more . Δ. Soli Deo , omnis honor & Gloria . Amen . Monday , Martii 9. Hora 9. Mane recessimus a ..... & prima nocte fuimus apud petr ..... Tuesday , 10. Wednesday , 11. Thursday , 12 ..... At Michow we lodged at night . Friday , martii 13. We came to Cracow , circa tertiam a Meredie , and were lodged in the Suburbs by the Church at ..... Where we remained a sevenight , and then ( I and my wife ) we removed to the house in St. Stephens street , which I had hired for a year , for 80 gylders ( of 30 gr . ) And Master Edward Kelly came to us on Fryday in the Easter week ( by the new Gregorian Kalendar ) being the 27 day of March , by the old Kalendar : but the sixth day of April , by the new Kalendar , Easter day being the first day of April in Poland , by the new Gregorian institution . CRACOVIA . Martii 13. An. 1584. Omnis Honor , Laus , Gloria & Gratiarum Actio , sit Deo Nostro Omnipotenti , Trino & uni 〈◊〉 & semper . Amen . Δ. MENSIS MYSTICUS SAOBATICUS , Pars prima ejusdem . Tuesday morning , Anno 1584. Aprilis 10. stilo novo Gregoriano . CRACOVIAE . AFter our divers prayers and contestation of our humility , obedience , and credit in these Actions : and being come now to Cracovia , the place sanctified , whereunto we were willed to make hast , &c. At lenth appeared Nalvage . E K. He hath a Gown of white silk , with a Cape with three pendants with tassels on the ends of them all green : it is fur , white and seemeth to shine , with a wavering glittering . On his head is nothing , he hath no berd . His physiognomy is like the picture of King Edward the sixth ; his hair hangeth down a quarter of the length of the Cap , somewhat curling , yellow . He hath a rod or wand in his hand , almost as big as my little finger : it is of Gold , and divided into three equal parts , with a brighter Gold than the rest . He standeth upon his round table of Christal , or rather Mother of Pearl : There appear an infinite number of letters on the same , as thick as one can stand by another . the table is somewhat inclined on one side : he standeth in the very middle ; his garment covereth his feet : his breast seemeth smooth as the down remaining of a Swan , when all the feathers be off , so is his neck , &c. He is lean and long-visaged . Δ. The infinite mercies of God be on us : and the light of his countenance shine on us ; and his favourable countenance be on us . Nal. ...... Amen , unto him that is , and was , and liveth for ever . E. K. He looketh earnestly on his table , and turneth him to view it . Nal. ...... All things are in order . Thus saith the Messenger of him which is the God of Wisdom . Is your worthinesse such , as you can merit so great mercy ? or are your 〈◊〉 cleansed , and made apt to receive and hold the sweet liquor , pure understanding it self ? Δ. Hath the Sun entred into your bowels , or have you tasted of the night-dew ? Where are your wedding Garments ; or after what sort do you provide for your marriage ? Unseasoned you are and withered flesh , partakers of those things which make you holy : through which partaking and the secret providence of him that is the Highest , you became dignified to the end , and are sufficiently washed for the time of entrance . O stiff-necked people you deserve nothing , and yet you have the hire of such as labour . But , what , can corruption be partaker of those things that are incorruptible ? or man , which savoureth in himself , can you savour also of the Almighty . O you weaklings , O you of no faith , O you Cankers of the earth ; Where is the shame you have ; Where are the tears you let fall ; Where is the humility you are taught to ? Nay you are such as say in your hearts ; if the Spring be fair , the Harvest is like to be good : If these thing come to passe , it is the finger of the Lord. But such is your imperfection , such are the fruits of the flesh , and the vanity of mortality . Notwithstanding , consider that you are servants : Do therefore the will of your Master . You are become free : Be faithful and thankful to him that is the giver of liberty : Nay you are become children : partakers of the counsel of him that sitteth and seeth , and saith I am . Therefore be sober , faithful , and waver not , for the inheritance of your Father is great : your freedom is without recompence , and your Master the King of Justice . Where are the people , or in what generation did they dwell , that hath been thus acquainted and drawn into familiarity with the true Servants and Angels of God ? Unto whom have those mysteries been opened . Is it not said , of those that are sanctified , The Lord appeared unto them in a vision : But he cometh to you when you are awake : Unto them he came unlooked for , unto you he cometh requested . Arise up therefore , and be not forgetful what the Lord hath done for you ; for the things of this World are not , until they be done , neither is there any thing assured , but by the end . It was said unto Abraham , And I will destroy them . He believed it ; but he asked not , when . Great is the reward of Faith ; for it giveth strength : But those that are faithful are not of this world . Notwithstanding , you have said , ( as it was said by the Disciples to Christ , when they were yet unpure , and blind ) When shall these things come to passe ? Lord , what is meant by this , or that ? Simple Faith excelleth all Science . For , Heaven and Earth shall perish in their corruption : But the voices of the Lord , much more his promises , are become Angels for ever : For as the Sun begetteth in the earth , and is father of many things that live in corruption and have end : So is the God of Heaven , the bringer forth and begetter of things celestial with life and for ever . For why , Dixit & factum est , Every Idea in eternity is become for ever , and what is thought , is become a living creature . I teach you a mystery . As the tree in sappy life , watering her self throughly , bringeth forth the ornaments of her own beauty : So the spiritual part of man being good and dignified , burnisheth himself , with his sound and faithful thought : I mean the glory and shew of his own beauty ; for the soul of man groweth , either with beauty to salvation , or with dishonour and filthinesse , to damnation . I have done my Commandment . I have as a Schoolmaster warned you , and as a friend counselled you : I will also teach you . [ E. K. He speaketh in a thin small voice . ] Δ. He used a great pause , and silence . E. K. He standeth and pointeth with his rod to the letters of his Table , as if he made some account or reckoning . He went out of the middle , and measured how may steps it is about . Nal. ...... Pater , Filius , Spiritus Sanctus : Fundamentum , substantia , & principium omnium . [ E. K. Thought in his minde , rerum , and he answered his thought , saying , What need I say rerum ? The Grammarians will be on my side . Omnium , is more than to say omnium rerum . ] E. K. This seemeth to be spoken by some other , in my imagination . Nal. ...... Omnium , is the thing that is my charge . E. K. He still conferreth place to place , &c. So. E. K. Now he standeth still . Corpus omnium .... E. K. He pointeth to the whole or round table which he standeth on . 1. The substance is attributed to God the Father . 2. The first circular mover , the circumference , God the Son , The finger of the Father , and mover of all things . 3. The order and knitting together of the parts in their due and perfect proportion , God the Holy Ghost . Lo , the beginning and end of all things . E. K. He still counteth and conferreth places and letters together . Nal. ...... Lo , it is divided into 4 parts : whereof two are dignified : one not yet dignified , but shall be : the other without glory or dignification . E. K. He seemeth to point to some divisions . Nal. ...... Understand God , as the substance of the whole , ( as above said . ) E. K. He counteth again . Nal. ...... The substance of this part is called Vita . E. K. He pointeth to the uppermost part . Nal. ...... Called Vita Suprema . See here three small lines . [ E. K. Those three small lines appear in the uppermost parcel . ] Say ... Gaudium , [ pointing to the uppermost line . Say ... Praesentia [ pointing to the second . ] ...... Laudantes or Triumphantes [ pointing to the third . ] E. K. Now he beginneth to account in the second portion , Nal. ...... The Continent , Vita . [ He counteth again . E. K. The four portions are of equal widenesse , but not of equal clearnesse ; and that about the center is of fuskish or leadish colour . E. K. Now he sheweth three small lines in the second portion . He seemeth to speak to himself somewhat . Nal. ...... Say ...... Potestas .... to the first line pointing . Motus ...... to the second ; Ministrantes ..... to the third . E. K. Now he proceedeth to the third circular portion . Nal. ...... This Continent is also Vita [ pointing to the third portion ] non dignificata , sed dignificanda . Nal. .... See .... E. K. There are also three lines , Actio ..... in the first line . Factum ..... in the second . Confirmantes ..... in the third . Sirha , this is true Logick . [ Δ. He said so to E. K. who now gave himself to study Logick diligently . ] E. K. Now he standeth trembling . Nal. ...... Oh qualis est Justitia inter miseros ? Δ. .... Sed , mors est quae peperit hanc vitam . Vita est etiam haec , sed quae peperit mors . Say ..... Luctus ..... Here seem three lines also . Discordia ..... Here seem three lines also . Confundantes ..... Here seem three lines also . Those that do their duty shall receive their reward . Let my diligence teach you diligence . Be not angry , because you do not understand : These be means to understand . E. K. confessed that he was very angry . Nal. ..... Pray unto God , for I am resisted . Δ. Deus in adjutorium nostrum intende , &c. Say .... Vita Suprema . [ pointing to the uppermost line of all . ] I find it ( by addition ) in this Language , I ad , but written thus , toward the left hand , in three angles I d a   Say ..... Gaudium ..... Mox . I find it is a name ascending and answereth to the two extremes of I ad in this manner . I d z a o   m     Δ. I pray you , is Mozod , a word of three letters , or of five ? Nal. ..... In wrote three , it is larger extended . [ Δ. z extended is zod . ] Δ. Will you pardon me if I ask you another question of this extension ? Nal. ..... Say on : Moz in it self signifieth Joy ; but Mozod extended , signifieth the Joy 〈◊〉 God. Δ. No word in his radical form is extended . Nal. ..... These doubts will at length grow easie . Praesentia ..... I find it called Zir. So ..... I d z a o i m z r This Lesson is greater than any that was learned in Cracovia this day . Nal. ...... Potentia ..... But say , Vita secunda . I ad but thus . I d z 〈◊〉 a i a o i g o d m z r v r 〈◊〉 b n 〈◊〉       d a z     a i a B   d i I will teach you here after the distinction of them . Δ. You mean of I ad diversly fignifying . Say ...... Potestas ..... I find it Bab. It doth ascend from the right hand to the left . Motio ..... I find it Zna. They will not fall out so , but they will fall out well enough . Nal. ...... Vita tertia . ...... I ad . Δ. I pray you , what is of Ministrantes ? Nal. ..... Look you to your Charge . Actio ..... Sor Factum ..... Gru ..... Vita , quae etiam est mors . Luctus ..... Ser Discordia ..... Off f o s s e a r d i If the order of the Table be ex spiritu Sancto , The substance of the Father ; How shall we gather the Circumference , which is the Son ? The Son is the Image of his Father : Therefore , in his death , he must be the Image of his father also . If substantia be in forma Crucis , then the Son is the Image of his Father . ............. Laudantes ....... Luach .     h e r v       i d z s a i   l a o i g o d h v m z r v r r c a b n a f o s a s d a z s e a s   i a b r d i       l a n g     Δ. The rest I pray you to deliver us . Nal. ...... Bear with me , for it is easie for you , but hard for me . Ministrantes ...... Lang. Confirmantes ..... Sach . Δ. Now. Nal. ..... When I know , you shall . Δ. As Sach . God be merciful to man. It is so terrible , that I tremble to gather it . Confundantes ..... Urch. Thus I have made plain this body generally : The particulars are long , hard , and tedious . Thy name be blessed , O God , which canst open a means , whereby thy powers immediate may be opened unto man. Power , glory , and honour , be unto thee , for thou art the true body of all things , and art life eternal . E. K. Now he is suddenly vanished away with the Table . Deo nostro sit omnis laus & gratiarum actio nunc & in sempiterna seculorum secula . Amen . Thursday , Mane , Aprilis 12. 1584. 〈◊〉 . Δ. Some delay upon our prayers made , at length appeared Nalvage in shape and 〈◊〉 as last before : He standeth still . Nal. ...... Benedictum sit nomen Domini in aeternum . Δ. Amen . Nal. ...... Audite mei fratres patienter . The Godhead in his secret judgement keeping in his Almighty bosom , the image and form of all things , universally , looked down upon the Earth ; for he said , Let us now go down among the sons of men : He saw that all things grew contrary to their creation and nature ; either keeping their dignities and secret vertues shut up in obscurity , or else riotously perishing , through the imbecility and frowardnesse of ignorance : So that it was said , Behold , I delight not in the World : The Elements are defiled , the sons of men wicked , their bodies become dunghills , and the inward parts ( the secret chambers of their hearts ) the dens and dungeons of the damned : Therefore I will draw my spirit from amongst them , and they shall become more drunken , and their ignorance such as never was : No , not since the fall of he avens . For , lo , the time is come , And he that is the Son of Unrighteousnesse , is and liveth : Unto him therefore shall be given strength and power : and the Kings of the Earth shall become mad : yea , even raging mad ; yea even in the third madnesse , and that in the depth of their own imaginations ; and I will build my Temple in the Woods , yea even in the Desert places ; and I will become a Serpent in the wildernesse : for I have tucked up my garments and am fled away , and She shall mourn on the Mountains without comfort . Lo , the Thunder spake , and the earth became misty , and full of fogge , that the Soul of man might sleep in his own confusion . The second Thunder spake , and there arose spirits , such as are for Sooth-sayers , Witches , Charmers , and Seducers : and they are entred into the holy places , and have taken up their seats in man. Woe be unto the earth therefore : For , it is corrupted . Woe be unto the earth , for she is surrendred to her adversary : Woe be unto the earth , she is delivered into the hands of her enemy : Yea , Woe be unto the sons of men , for their vessels are poysoned . But even then said the Lord , Lo , I will be known in the wildernesse , and will Triumph in my weaknesse . And lo , he called you , and you became drunken , and foolish with the spirit of God : And it was said Descend , for he calleth , and hath called : and Raphael that brought up the prayers descended : and he was full with the power , & spirit of God : and it became a Doctrine , such was never from the beginning : Not painted , or carved : filed , or imagined by man , or according to their imaginations , which are of flesh : but simple , plain , full of strength , and the power of the holy Ghost : which Doctrine began , as man did , nakedly from the earth : but yet , the image of perfection . This self-same Art is it , which is delivered unto you an infallible Doctrine , containing in it the waters , which runne through many Gates : even above the Gate of Innocency , wherein you are taught to finde out the Dignity and Corruption of nature : also made partakers of the secret Judgements of the Almighty to be made manifest , and to be put in execution . Which knowledge in you is to be made perfect : two wayes , by power , mediate , and immediate . Immediately from God , in respect of his will , and secret Judgements , as unto the Apostles . By means and tradition , as from us , opening the substance and body of nature , according to our own image , which is the thing I have now in hand . I am therefore to instruct and inform you , according to your Doctrine delivered , which is contained in 49 Tables . In 49 voyces , or callings : which are the Natural Keyes , to open those , not 49. but 48. ( for One is not to be opened ) Gates of understanding , whereby you shall have knowledge to move every Gate , and to call out as many as you please , or shall be thought necessary , which can very well , righteously , and wisely , open unto you the secrets of their Cities , & make you understand perfectly the contained in the Tables . Through which knowledge you shall easily be able to judge , not as the world doth , but perfectly of the world , and of all things contained within the Compasse of Nature , and of all things which are subject to an end . But behold , this charge of mine is tied unto time : Therefore be diligent to learn , diligent to hear , and that with patience : For it is neither a free School , nor a School of continuance . For as power is not given unto me beyond the first day of August next , so have you no strength to learn after , because I am the staff of your Doctrine . Nal. ..... I am for the comfort of the world ; and not for the hindrance : Thus sayeth the Lord. To them that have Harvest let them reap , and unto such as have labour let them work . As for me , I am tied to time , and am ready at all times : For I measure not your night , nor day . Δ. Thanks be unto the highest . Nal. ..... Cease now with me , for no more descendeth . Soli Deo Honor & Gloria . After-noon , the same Thursday . ..... After some short Ejaculations of prayers to God , there appeared a great black masty Dogge : with whom I would have nothing to do , but expect Nalvage . He said , that he was Nalvage . We rebuked him as an Hell-hound . At length he departed , and Nalvage appeared ; but brighter then to day . Nal. ..... Have you those things I told yout to day ? Δ. We have them in record and minde . Nal. ..... Read them ...... Δ. I did read them . E. K. He laugheth , ha , ha , ha , &c. a great laughter : He hath also a Table , but seemeth not to be like the former Table of Nalvage . There are ten , or eleven divisions in this Table , as was not in the former Table . Δ. If thou art Nalvage , proceed in the Doctrine of wisdom , if thou are not Nalvage , depart in the name of Jesus . ...... I have free will , and therefore I will be here . Δ. Now I doubt nothing , but thou art a deceiver . [ Audite : ] The ignorance of the wicked becometh dust : which shewing it self is swept out of doors , and thrown on the Dung-hills . E. K. Now appeareth one like true Nalvage . Nal. ..... Even so is it of the [ ] for thou hast opened thy blasphemy : and being discovered , art become more accursed : Therefore because thou art accursed , thou art not dignified ; but become a Vessel of iniquity : And therefore hast no free-will . For , free-will either is , or is in state to be dignified . Therefore , as dust I sweep thee out : and cast thee into that Dunghill ; which is the place of the greatest woe : the Dunghill , and the reward of the unrighteous . And , because thou hast thrust thy self into the Judgements of the Lord : and hast heard the secrets of the Almighty : Therefore I seal thee tanquam truncus in Infernum . E. K. He striketh him with an yern , like a pair of tongs ; in form of a Mould to cast Pellets in : griping his brain and underchaps , and so he fell down and disappeared : and in his place came Nalvage . E. K. Nalvage maketh cursie toward the four quarters of the vvorld . Nal. ...... My Us is as good as thy Um. E. K. In his heart thought that it might be , that now one Devil mastered another , and thereupon said Um. E. K. He is now accounting again on his Table as he did before . Nal. ..... Vnto this Doctrine belongeth the perfect knowledge , and remembrance of the mysticall Creatures . How therefore shall I inform you , which know them not ? Δ. Mean you as Babyon Boboyel , &c. Nal. ...... The Characters , or Letters of the Tables . Δ. You mean the mystical Letters , wherein the holy book is promised to be written : and if the book be so written and laid open before us , and then you will from Letter to Letter point , and we to record your instructions : Then I trust we shall sufficiently understand , and learn your instructions . Nal. ..... Also in receiving of the calls , this is to be noted : that they are to be uttered of me , backward : and of you , in practise , forward . Δ. I understand it , for the efficacity of them ; else , all things called would appear : and so hinder our proceeding in learning . Nal. ...... D P C E T E I R S M S S S E S A I I M M N S E S. E. K. All this was in one line ; in the lowermost portion : and lowermost line thereof . Nal. ..... I E E E E T N O E D M E T M M M M M D M A E T S E A M. E. K Now he standeth still . Nal. ..... A E R T I S A N S S E A S D M M S E A O A V I I I I A O A O I I V I T S E I T T S D A I N. E. K. These seemed to be taken out of divers lines , in the three lovver portions ; but none out of the uppermost , or fourth . Nal. ..... R S H D D S R R E S O L S N R E R E E S F R H E I E E E E I E E O E T I S O E R T T H D E O I S E O E S M E T F E D E T S E E E E E R S E S E O R S M E T D. R. F E D E T S E E E R S E ( E E R ) S I S E H E N O E S M E F S F E E D I [ I / E ] O E S S S I S E O E S H E D S D F T E I E O R S O E D H T E T O E S H E O T R T E R E O E H S E R E E I R E S R I S O E H E E D E I E H E D T R N D D H D N. The rest of this Lesson , the next morning . Δ. After the correcting of certain places before in the Letters he said . I feel no more . Δ. Thanks and honour be to the highest for ever . Amen . Fryday morning , Hora 8½ . Aprilis 13 : Cracoviae . Not long after my Invitation , Nalvage appeared , Nutu Dei. Nal. .... Our peace , which is Triumphing patience , and glory be amongst you . Δ. Amen . Nal. ..... It may be said , can there be patience in the Angels , which are exalted above the aire ? For , such as were of errour have their reward : Yea , forsooth my dear brethren . For there is a continual fight between us and Satan , wherein we vanquish by patience . This is not spoken without a cause : For as the Devil is the father of Carping , so doth he suttlely infect the Seers imagination , mingling unperfect forms with my utterance : Water is not received without aire , neither the word of God without blasphemous insinuation . The son of God never did convert all , neither did all that did hear him , believe him . Therefore , where the power of God is , is also Satan : Lo , I speak not this without a cause , for I have answered thy infection . Δ. E. K. Had thought that Angels had not occasion of any patience , and so was his thought answered . Nal. ..... I finde the Soul of man hath no portion in this first Table . It is the Image of the son of God , in the bosome of his father , before all the worlds . It comprehendeth his incarnation , passion , and return to judgement : which he himself , in flesh , knoweth not ; all the rest are of understanding . The exact Center excepted . A ( Two thousand and fourteen , in the sixth Table , is ) D 86. 7003. In the thirteenth Table , is I. A In the 21 th . Table . 11406 downward . I In the last Table , one lesse then Number . A word , Jaida you shall understand , what that word is before the Sun go down . Jaida is the last word of the call . 85. H 49. ascending T 49. descending , A 909. directly , O simply . H 2029. directly , call it Hoath . 225. From the low angle on the right side . Continuing in the same and next square . D 225. [ The same number repeated . A In the thirteenth Table , 740. ascending in his square . M The 30 th . Table , 13025. from the low angle in the left-side . 84. ....... In the square ascending . Call it Mad. O The 7 th . Table , 99. ascending . C The 19 th . descending 409. O The ... 1. from the upper right angle , crossing to the nether left , and so ascending 1003. 83. N The 31 th . from the Center to the upper right angle , and so descending 5009. Call it Noco . Be patient , for I told you it would be tedious : O The 39 th . from the Center descending , or the left hand , 9073. D The 41 th . from the Center ascending , and so to the right upper Angle , 27004. R The 43 th . from the upper left Angle to the right , and so still in the Circumference . 34006. I The 47 th . ascending , 72000. 82. In the same Table descending the last . Call it Zirdo . P The 6 th . ascending 109. A The 9 th . ascending 405. 81. L The 11 th . descending 603. ...... Call it Lap. Δ. Her , he stroke the Table on Saturday action following at my reading over of it backward . E The 6 th . from the right Angle uppermost to the left , 700. G The 13 th . descending , 2000. R The 17 th . from the Center downward , 11004. 80. O The 32 th . descending from the right Angle to the Center , 32000. Z 47 th . 194000. descending . Call it Zorge . [ Of one syllable . ] A 19 th . from the left corner descending , 17200. 79. A 24 th . from the Center ascending to the left Angle , 25000. Q The same Table ascending , 33000. Call it QAA . [ Three syllables with accent on the last A. ] E The second Table , 112 ascending . L The ...... th . descending 504. C The 19 th . Table descending 1013. [ That C. is called C Minor. ] I The 13 th . descending , 2005. C The 14 th . descending , 2907. Call it Cicle . E. K. Now is he kneeling , and praying with his Rod up 76. O The 4 th . ascending to the left Angle , 390. D The 5 th . descending 812. O In the same descending , 902. Call it O D O. Δ. Here he striketh again on Saturday . 75 M N The 9 th descending 804. A The 11 th descending 2005. R The 14 th descending 5006. N The 16 th descending 12004 : A The 20 th descending 17006. Z The 32 th descending 40006. I give it faster unto you , than I received it . E. K. thought it . 74 T The 4 th descending 212 O The 6 th ascending from the center to the left corner 1907. Call it OD 73 A The 9 th ascending 500 C The 10 th descending 602 R The 16 th ascending 22006. A The 19 th descending 23012. 72 C The 30 th ascending 30006. A The 39 th from the left angle descending 42012. Z The 46 th ascending 312004. Vse your time of refreshing , and return Deo gratias reddamus immortales . The same Friday after Noon , circa 3. horam . After a short request made by me to Christ for wisdom , and verity to be ministered by Nalvage ; he appeared and spake much to E. K. which he expressed not to me : but a length confessed that he gave him brotherly counsel to leave dealing as an Idolater or Fornicator against God , by asking counsel of such às he did . E. K. confessed that he had been that day , and some dayes before , dealing by himself after his manner , to understand of my Lord Laskie , and of other matters of Lasko , and left his questions in his window written . Nalvage told him the devil had now taken away his questions . E. K. went down to see if it were true , and he found it true . Nal. ..... Pray ..... Δ. We prayed . There is an error in the last , not in the Number , but in the Letter . I will first go through the Letters , and after come to the Numbers . How many words have you received this day ? Δ. Thirteen , whereof Iaida was said to be the last of the call . Nal. ..... They be more worth than the Kingdom of Poland . Be patient , for these things are wonderful . 71 N ( The number must needs go to ) the sixth , descending 309. A The 7 th ascending 360. O The 9 th ascending 1000. O The 13 th ascending 1050. V The 17 th ascending 2004. It is Vooan . It may be sounded Vaoan . Adde those last Numbers Δ.       309     360 Vooan is spoken with them that fall , but Vaoan with them that are , and are glorified . The devils have lost the dignity of their sounds .   1000     1050     2004     4723   Δ. They make 4723. Nal. ..... It is called the Mystical roote in the highest ascendent of transmutation . Δ. These phrases are dark ; when it shall please God they may be made plain . Nal. ..... It is the square of the Philosophers work . Δ. you said it was a roote . Nal. ..... So it is a roote square . Δ. The square thereof is 22306729 .... The word is , by interpretation , Ignis vera mater . The vain Philosophers do think it doth beget bodies : but in truth , it conceiveth , and bringeth forth . 70 D the fifth , ascending , 4. O the 39 , ascending , 7806. call it OD . [ Δ. drawing the O long . ] E L 17 ( not 17 and the thirdth : for it is of the thirdth : and 17 it L et may be of them both ) ascending , 419. 69 O O the 18 ascending 2017 .... this O must be sounded as A. T M M the 24 from the center to the left angle , ascending , 5069 .... T must be instead of M. L A A 30 descending , 9012. A I I the 35 ascending , 15079. B P P the 43 , from the center to the left angle , descending 159068. Call it Piamo el. It is Piatel Baltale to be sounded . As the ear is the chief sense ; so , being infected , it is the greatest hindrance . Many there be that thrust themselves between you and me : and they are increased . Power is given again to the Shew Stone ; and thou shalt not be hindred . Δ. Shall I presently bring it forth ? Nal. ..... As thou wilt . Δ. I brought forth the Stone , and it seemed marvellously brighter than before it was wont to appear . E. K. He seemeth to pray . E. K. There appeareth to me in the Stone Michael as he was wont to appear , with his sword in his hand , and in a long white garment , &c. Mich. ...... I am the strength of the Highest , and the mighty arme of him that is Almighty : your fellow servant , and the messager of the Highest : The powers of the earth have risen up against you : But you shall prevail , and this Doctrine shall be delivered as is promised , and according unto time . But pray earnestly ; for lo , the whole hoste of Angels , such as are blessed , have cryed unto the Lord , saying : Not so Lord : Thy bread is torn in pieces , or reproachfully eaten . Thus therefore saith the Lord , Be patient , for the place is holy , and the power of the Highest is amongst you . Receive willingly : for he that is offended is smitten . Be comforted , and beware of deceivers : for the power of the wicked is increased , and is become mighty : But into this vessel shall enter no unclean thing , not for this time onely , but for ever . Vnto thee Nalvage thus saith the Lord , gather up thy wings and enter : Do as thou art commanded , and be multiplied . Be comforted ; for Gabriel shall ascend and stand before the Lord , and shall have power and descend : and he shall be yoked unto thy loynes , and thou shalt become mighty ; that thou mayst open the wonders of the Lord with power . E K. Now is Nalvage come into the Stone . Mic. ...... Be comforted , be comforted , be comforted my brethren in the God of Hosts : for your comfort is and shall be of the Holy Ghost . Therefore let peace be amongst you , and be no more babes ; for wisdom dwelleth not amongst children . The peace of God be amongst you : And thus much I have comforted you . E. K. He is gone . E. K. Now here is another . Δ. It is Gabriel that came to Daniel . Gabr. ...... I did so , and I am that Gabriel , and the World beareth witnesse of my coming . You rebellious windes , you deceivers of the righteous , you naked substances and things lighter than the windes , know not you that the God of your creation hath rewarded you , know you not your own weaknesse , know you not your state of no return ? I say headlong you all ( without resistance ) fall down to your places : Be gone , sink , for I am of power , and do prevail . Behold he hath placed darknesse behind him , and hath made the lights of heaven as the Lamps of his beauty . Go you that are confounded without return ; for the name of our God in his determination is invincible . This night is a Sabbath , and a scourge to the wicked . Nal. ...... I promised to expound you a word , the first you had to day , but the last . It signifieth , of the Highest . E. K. His Table now appeareth very evidently to me , as that I could paint it all . Cease for this time , for it is a time of silence , for the wicked are confounded : in the morning early you shall be taught plentifully : for my power is become a hundred and fifty ; and I will finish my charge , long before the time appointed . Gabr. We are alwayes present until the promise be ended . Rest in peace . E. K. Gabriel seemeth to be all in compleat harnesse , like skales of a Fish from the arm-pits downward ; with a Spear in his hand , all of fire , about a two yards long . Δ. The peace of God , and his mercy , be on us now and ever . Amen . Δ. If it should not offend you , I would glady ask your knowledge of the Lord Albert Laskie our great worldly friend , and that for the service of God , if he be past the chief danger of his present infirmity , &c. ..... When we enter into him , we know him ; but from him , he is scarce known unto us : as of him of whom it is said , he hath consented with an Harlot : we know not the end of God his justice which is upon him . His prayers are come to the second heaven , neither hath any received remembrance of him : But we will pray unto God to be merciful unto him , and that for thy sake ; Because thou shalt not be made a laughing-stock to the wicked . Pray thou for him , that thou mayst work in him that which he worketh not for himself . Hold up thy hands for him ; for it is a lawful and a charitable thing : For God hath granted thee a force in prayer : But be patient and humble . We with thee , give thanks and laud unto the Lord. Cease . Δ. Laudes Deo nostro incessanter reddantur . Amen . Saturday , Aprilis 14. Mane. Cracoviae , 1584. Δ. Oratione Dominica finita , & brevi illa oratione Psalmi 33. inspecto Chrystallo 〈◊〉 utrique Gabriel & Nalvage . E. K. They kneel , as though they were in confession one to another , and .... about half a quarter of an hour . Gabr. ...... ) after me . O beginning and fountain of all wisdom , gird up thy loines in mercy , and shadow our weaknesse ; be merciful unto us , and forgive us our trespasses : for those that rise up saying there is no God , have risen up against us , saying , Let us confound them : Our strength is not , neither are our bones full of marrow . Help therefore O eternal God of mercy : help therefore O eternal God of salvation : help therefore O eternal God of peace and comfort . Who is like unto thee in 〈◊〉 of incense ? before whom the Quire of Heaven sing , O Mappa la man hallelujah : Visit us O God with a comprehending fire , brighter than the Stars in the fourth heaven . Be merciful unto us , and continue with us ; for thou art Almighty : To whom all things of thy breasts in Heaven and Earth , sing glory praise and honour , Saying , Come , Come , Lord for thy mercy sake . Say so unto God kneeling . Δ. I repeated it , kneeling , and E. K. likewise kneeling . E. K. They both kneel down again , and put their foreheads together . Gabriel seemeth to sit in a chair on the one side of Nalvage about 30 yards off , on Nalvage his left hand . Nalvage standeth . ...... Thus saith the Lord , Who is he , that dare resist invincible strength : Seale up the East , seale up the South , Seale up the West : and unto the North put three Seales . E. K. Now sitteth Nalvage in a Chair aside from his round Table , the Table being somewhat before him . Nal. ...... Name that I point to . [ To E. K. he said so , as concerning the Letters . E. K. He flung like a thin brightnesse out of the Stone upon E. K. he hath his rod , which he took out of his own mouth . ... ev ... He holdeth up his rod , and saith , I am all joy , and rejoyce in my self . E. K. He smit the round Table with his rod ; and it whirled ábout with a great swiftnesse . Now that which before seemed to be a circular and plain form , appeareth to be a Globe and round Ball ; corporal , when it turneth . Nal ...... Say the last . Δ. Piamo el. E. K. He striketh the Table now , and though the body seem to turn , yet the Letter seem to stand still in their places . E. K. Now he plucketh out five Books , as if from under his Chair , and setteth them down by him ; the books be green , bright , and they be three corned , Δ a clasp . Sal. ..... Read backward ... [ to E. K. ] Every thing with us teacheth . Read backward . Letter without number . Nal. ..... Read backward , letter without number , the letters thou hadst yesterday . Δ. After all read , he proceeded thus : 68 P The fourth ascending , 97. 68 PIAP . A The sixth ascending , 112. I The eighth ascending , 207. P The ninth ascending , 307. E. K. Now he striketh it again , and it turneth . 67 A TA. T 66 I AAI. A E. K. Now he striketh again , and turneth : his Rod seemeth to be hollow like a Reed . 65 APGOB . E. K. Gabriel falleth down on his face , and lieth prostrate , and Nalvage holdeth up his Rod all the while . DOS . He pointed beyond him in the upper Circle , it seemeth like a Roman C. 64 LAMAOP . Make it two words . ..... It may be all one word with S. or T. but it would be hard for your understanding . Make a point between Poamal and Od. E. K. Gabriel lieth prostrate all this while . 63 XVDMOZ . ..... With great difficulty this Letter was discerned : Nalvage himself said , he knew it not yet ; but it seemed to E. K. to be an X. Nalvage denied it to be an X. and said he knew not yet the mystery : say the Lords prayer , for I cannot open it . Although my power be multiplied , yet I know not this Letter . At length he said it was V. E. K. I can remember that word well . Nal. ..... Thou shalt not remember it . 62 PEV . Make a point there . Δ. A full point ? 61 OLOHOL . Long , the first syllable accented . E. K. Now he striketh the Table . 60 SD . It is the uppermost of 59 SIMAPI . Pronownce it IPAMIS . 58 LU. Call it UL. Δ , With such sound to U. as 〈◊〉 yew , whereof bows are made . 57 MAPI . F. K. It seemeth to be an e. DO . OD . As you had before . E. K. Now Gabriel riseth from his lying prostrate . 56 HOTLAB . Call it BALTOH . PAIP . Call it Piap. E. K. Gabriel steppeth up , and seemeth to storm angerly against somewhat . Δ. Belike some wicked powers would intrude their illusions , or hindrances in these actions . E. K. He hath thrown his Dart from him : and it cometh to him again . Gabr. .... Count the number of the words you have received to day . Δ. Sixteen , if Poamal ; Od be made two words . Gab. ..... Be packing , and so many plagues be amongst you more then your plague was before . E. K. He seemeth to storm still . Gab. ..... Come in . E. K. Now there come four more . Gab. ..... Art not thou Adraman ? Which hast fallen , and hast burst thy neck four times ? And wilt thou now rise again , and take part anew ? Go thy way therefore , thou Seducer , enter into the fifth torment . Let thy p wer be lesse then it is , by as much as thou seest number here . E. K. Now they all four fall down into a pit , or Hiatum of the foundation of the place where they stood . E. K. Nalvage lieth all this while upon his face . Gab. ..... Count now again . Δ. Sixteen . Gab. ..... It is not so . There is an errour . Nal. ..... I am deceived from Ipam . OD the next is false , and so are the rest : And so is that that followeth . ABOS . SOBA . Δ. I had Baltoh . Nal. ..... And Piap. Nal. ..... What is this ? [ to E. K. ] E. K. ..... G. Nal. ..... No , it is an H. 55 HOT . TOH . 54 MOH. HOM. 53 SD . DS. 52 LIPDAI . Call it IADPIL accent ad . 51 ONOG . Call it Gono . Gab. ..... Move not , for the place waxeth more holy . Nal. ..... Pointeth S. D. D S. This was corrected on Monday following to be too much . 50 ANDA . Call it ADNA . E. K. Gabriel did throw a brightnesse upon E. K. after he had stroked his own face first , E. K. started at it . 49 AZRNZ Call it Zurza . Δ. As ... Znurza . E. K. Nalvage kneeleth down before the Table , and useth many inclinations , and gestures of reverence , as Priests use to do at the Alter . 48 MZRAF   FARZM .   47 HALIP moreover PILAH . Three syllables . 46 HANDAI the Ark of knowledge IADNAH . [ yadnah . E. K. Nalvage cometh and kisseth the Table and kneeleth down , and seemeth to pray . 45 MRE with ERM 44 BAC a Rod CAB E. K. He kneeleth down again , and useth such gestures as before . GSN a rod E. K. Nalvage said , Adjuva me , O mi Deus . He holdeth up his hand and kisseth the Table , and useth wonderfull reverence . He saith again . Fer opem , O mi Deus . 43 ERNOZ delivered you ZONRENSG 42 SD and Δ which DS 41 RIP the holy ones Pir , there is a point 40 ABAC govern Call it Caba . 39 ALEROHO , I made a Law Call it Ohorela , I 38 MRASAC to whom Casarm I E. K. Now he kisseth the Table again . 37 MASRG with admiration GRSAM 36 HELOBO your Garments OBOLEH 35 SBRU beautified URBS 34 SD and Δ which DS E. K. Now he useth the former reverent gestures again . 33 IDLA of gathering ALDI 32 EGRP with the fire PRGE 31 PNONG I garnished GNONP 30 LIHT seats THIL 29 ABOS whose SOBA 28 NEIZ of my hands ZIEN 27 HOLBON the palms Nobloh .   26 AT as TA.   25 HAMMOC trussed you together COMMAH A point . 24 DO And As before O D.   23 ZMIZ of my vestures Zimz . A point . 22 AOHTON in the midst Nothoa . Here is a point before the word . A point . 21 AAQ your garments QAA . Three syllables . E. K. Now he useth reverence to the Table again . 20 QLOH measureth HOLQ 19 SD which DS Nal. Adjuva me mi Deus . 18. GRPLAM a through thrusting fire Malprg , as Malpurg . 17 AT as TA. Now he prayeth as before , his arms extended . 16 AARG and the Moon GRAA . A point . 15 DASPZAN a Sword NAZPS AD. E. K. Now he prayeth again . 14 AT as TA. 13 I is a word by it self . 12 ROR The Sun Ror . Here a point . 11 LOZ bands Zol ... zod Δ. as ol : A point . 10 ARBOS in whose Sobra . 9 OHPNOV of wrath Vonpho . 8 ZLAC above the firmamets Calz . 7 HSNAL in power exalted LANSH as Lonsh .   Adjuva me O Deus .     6 TLAB of Justice Balt. Here is a point . 5 DAI the God Iad , as Yad . 4 OHOG saith GOTTO . 3 GSROV over you Vorsg . Here a point . 2 FNOS Raign Sonf. 1 LO I Ol. E. K. Now he sitteth down in his Chair . This is the end of the mighty and first Call. ...... Pray that you may understand what it is . Δ. Mean you presently ? Nal. ...... I , presently . Δ. I pray to that intent . E. K. All the Stone sheweth fire , and all is on fire , nothing else appearing : not like common fire , but clear , thin , &c. Now it waxeth clear . E. K. And now Nalvage is on the top of the Globe , and his seat remaineth in the former manner of fire . Now Nalvage holdeth up his right hand , and the same seemeth to be many hands . There is on one of his fingers an I. It vanisheth away ; and so on divers fingers are words as follow . I midst delivered Reign of you over my a you vestures , rod saith and with the trussed the God you ark of together of Justice , as knowledge , in the moreover power palms you exalted of lifted above my up the hands , your firmaments whose voices of seats and wrath , I sware in garnished obedience whose with and hands the faith the fire to Son of him is gathering that as and liveth a beautified and Sword , your triumpheth and garments whose the with beginning Moon admiration is as to not , a whom nor through I end thrusting made can fire a not which Law be measureth to which your govern shineth garments the as in holy ones , a the and flame in Move I   the therefore am   midst and the   of shew servant   your your of   Palace , selves , the   and open same   raigneth the your   amongst mysteries God ,   you of the   as your true   the Creation , worshipper   Ballance be of 60 of friendly the 60 righteousnesse unto 49 Highest . 49 and me ;   169 truth . for     E. K. Now all the fingers be gone . Δ. , Nal. ...... It is the sense in your tongue of the holy and mystical Call before delivered : which followeth in practice for the moving of the second Table , the Kings and Ministers of government : The uttrance of which , is of force , and moveth them to visible apparition : moved and appeared , they are forced ( by the Covenant of God delivered by his spirit ) to render obedience and faithful society . Wherein , they will open the mysteries of their creation , as far as shall be necessary : and give you understanding of many thousand secrets , wherein you are yet but children ; for every Table hath his key : every key openeth his gate , and every gate being opened , giveth knowledge of himself of entrance , and of the mysteries of those things whereof he is an inclosure . Within these Palaces you shall find things that are of power , as well to speak , as to do for every [ ( 1 ) Palace ] is above his [ ( 2 ) City ] and every City above his [ ( 3 ) entrance . ] Be you therefore diligent that you may enter in , not as spoilers , but as such as deserve intertainment in the name , and through the power of the Highest . For great are the mercies of God unto such as have faith . This is therefore the key of the first seven , according to the proportion of the first Creation . No more for this time . A sign alwayes to make an end . E. K. He drew a Curtain before the Stone , of white colour . The same Saturday , after Noon , hora 3½ 4. The white Curtain remained about half an hour after my prayer to God , and some invitation to Gabriel and Nalvage , at length the Curtain quaked as though wind blew it . E. K. Me thinketh that I hear a stir within the Stone . At length they appeared . E. K. They have very eyes which twinkle as other mens eyes do , and * therefore I see them with my external eye , not within my imagination , as ..... ...... There are two kind of visions , the one by infusion of will and descending , the other by infusion by permission and ascending . The first is the image of the Will of God descending into the body , and adjoyned to the soul of man , whose nature is to distinguish things of his own likenesse , but shut up in prison in the body , wanteth that power ; and therefore being illuminated by spiritual presence , inwardly , seeth now in part , as he shall hereafter do in the whole . But note , that every vision is according to the soul of man in power : and so is received of him that seeth . The boy of man feeleth nothing spiritual until he be of incorruption : Therefore useth no sense in and illumination . The other is to be found out by his contrary . E. K. Here is a Devil that derideth these instructions , and saith , you may know his vertue by his wisdom : he never went to School . Gab. ..... I know what he is : Power is given to me to resist him , but not to touch him . He hath ascended , and begotten him a son , wherein the people of the earth shall be accursed . those that are in prison shut up from light , and the use of the day comprehend not any thing , but that which entreth unto them by permission , or free will , so is the Soul of man shut up from all light , except that which entreth by the will , or suffrance of the highest . But as obedience is the tryal of dignification , so are the Ceremonies appointed by God , the witnesses of justification . For he that violated the outward Law was 〈◊〉 : But the very end of Justice to salvation is the obedience , and submission of the Soul. How can it be that the earth and elements shall bear witnesse against man in the day of Judgement , but in the perverse use of them , contrary to God his Commandments . He is a slow School-master , and of smāll understanding . Gab. ..... Cease , for the conflict is great , and must have judgement of the Lord. Δ. Sall I joyn my prayers with yours to our God , to drive away this wicked scorner , and contemner of your ministery ? Gab. ..... Not so , you know not the secret judgements of the Lord herein . The white Curtain was drawn . Δ. Deo Nostro soli Omnipotenti sit omnis Laus , Honor , Gloria , & imperium in secula seculorum . Amen . Sonday , Aprilis 15. Mane Hor. 7½ . After a few prayers necessary , and invitation to Gabriel and Nalvage for their instructions . ...... Our instructions shall grow most plentifully amongst you . But give place to time , for this is the voyce of the highest . Be holy and righteous in the works of your hands , and keep alwayes the Sabbath of your Redeemer hereafter : For even yet , the Serpent is amongst us . For even yet the Serpent is amongst my holy ones , and endeavoureth to cut you asunder . Therefore I say be holy even in the works of your hands , for he thinketh to prevail against you : But let your houses be swept clean , that when the spy entreth , he finde nothing to feed on . Δ. We ceased and gave our selves to the Sabbath : considering , intending hence foreward to visit the Church and Assembly , to pray and meditate on God his service . Solus Jesus Christus est Triumphator contra mortem & Diabolum , Dominus Noster & Deus Noster . Amen . Monday , 15. Aprilis . Mane , hora 6. Cracoviae . Δ. After a short prayer to God for remission of sins , and sending of his graces , and his good Ministers assigned for our instructions : and for the avoiding away of the great enemy , &c. who held conflict against Gabriel , &c. The white Curtain appeared still drawn before in the stone for an hour . E. K. There appeareth a face standing upon two Pillars , the Curtain yet remaining drawn : The face is fiery , and hath very great teeth . The Pillars are like Marble spotted gray , and the ground of the Pillars colour white . He said , the works of the highest are become a stumbling block , and have entred into the breasts of a woman , and he is become angry . But when she thinketh her self happy , she shall stumble , where she would not , and become sorrowfull without comfort . E. K. This face and Pillars became a great water swelling upward , and so vanished away . Δ. After about an hour , the Curtain was opened . All appeareth as before : Gabriel sitteth in his Chair , and Nalvage kneeleth . Δ. I prayed divers prayers of God , & help against the wicked enemy , yet present , and molesting us as he was permitted . Nal. ..... Pray , for the mercy of God. Pray , for thou shalt not be heard ? So , well said , fy upon him . Δ. Thy judgement light on this wicked Rebel for this blasphemy , O God. Δ. This Devil rayled against God. Gab. ..... Move not , for presence of power is great . Nal. ..... Number the words of the first Key . Δ. I have counted them , and they seem to be 88. Nal. ..... There are not so many . 87 Δ. Where have I misreckoned , I pray you ? Perhaps Poamalzod is to be but one word , and so are 87. E. K. There is a great Crosse over all the stone that is red : Not onely over to be impressed through the stone . Nal. ..... Number the words in thy own language . Δ. I have numbred them , and they seem to be 169. Δ. While I numbred , the great red crosse went away : and shortly after came in again into the stone as before . Gab. ..... More not , for the place is holy . You have Zurza ds Gono in the Call : the sd is too much . Δ. I will then put it out . Δ. I finde Zurza Adna ds Gono . Nal. ..... That ds is too much . I pray you , what is then the number of them , of you allowed ? Nal. ..... 86. Δ. Making also Poamolzod one word ? in that account ? Nal. ..... Set down . 1 — 1 2 — 1 3 — 2 4 — 1 5 — 2 6 — 2 7 — 3 8 — 3 9 — 2 10 — 2 11 — 1 12 — 2 13 — 1 14 — 1 — 15 — 2 16 — 1 17 — 2 18 — 1 19 — 4 20 — 1 21 — 1 22 — 2 23 — 3 24 — 3 25 — 1 26 — 3 27 — 1 28 — 2 29 — 3 — 30 — 1 31 — 1 32 — 2 33 — 3 34 — 2 35 — 1 36 — 1 37 — 2 38 — 2 39 — 2 — 71 40 — 4 41 — 2 42 — 2 43 — 1 44 — 2 — 80 45 — 2 46 — 3 47 — 2 48 — 1 49 — 5 50 — 2 51 — 1 52 — 4 53 — 1 54 — 1 55 — 2 56 — 2 57 — 2 58 — 3 — 59 — 1 60 — 1 61 — 3 62 — 3 63 — 3 64 — 1 65 — 1 66 — 2 67 — 1 68 — 2 69 — 2 70 — 1 71 — 1 72 — 1 73 — 1 74 — 1 75 — 3 76 — 1 77 — 1 78 — 3 79 — 4 — 80 — 1 81 — 2 82 — 2 83 — 1 84 — 5 85 — 3 86 — 3 Tuesday , Aprilis 17. Cracoviae . After divers Ejaculations appropriate to the action , and the Curtain of white water yet remaining . E. K. thought divers times that he saw through the white Veil , and stone and all , nothing appearing therein . E. K. immediately fell into a new doubting of the verity of these actions , and said he had a Vision by a good Creature the last night , who said these Creatures with which we dealt , would no more appear unto him . Hereupon he said that both the last dayes skorner , and these our instructors were all Devils : and that he would no more sit to receive A. B. C. And so by Letters , any Doctrine of theirs , unlesse they would otherwise expresly , and lively deliver a plain rule thereof : With many other arguments to disprove the verity of our Actions , whereupon he said , that John your boy can well enough deliver you their Letters , and so you need not me , &c. I referred all to God , his will , and mercies : For , as I had at his hands onely , and by his order , and for his service required wisdom and true knowledge , so do I not doubt but God will , according to his accustomed goodnesse , provide for me , that is best for my vocation here in earth , &c. E. K. He rose , and went away : and left me alone in my Study , appointed for these actions . Deus in adjutorium meum intende , Domine ad adjuvandum me festina . Gloria Patri & Filio & Spiritui Sancto , sicut erat in principio & nunc & semper & in secula seculorum . Amen . Thursday , Circa 9. As I was in my upper Study , and had gathered the holy words of the second and third call , and had conferred them with their English delivered also unto us : E. K. came up the stairs , and so went into his Study , and came out again , and as he was going down the staires I opened my Study door , and saluted him : He thereupon came up again , and came into my Study : And there I shewed him what I had done ; and how I had some understanding of those holy words , their significations by reason of due applying the English to the word Christus , in tending thereby to have induced E. K. to likē the better of the manner of our friends , due , and Methodical , proceeding with us , and told him that unlesse of this strange language I should have these words delivered unto us Letter by Letter , we might erre both in Orthography , and also for want of the true pronunciation of the words , and distinctions of the points , we might more misse the effect expected : But as on Tuesday last , so now again he said , our Teachers were deluders , and no good , or sufficient Teachers , who had not in two years space made us able to understand , or do somewhat : and that he could in two years have learned all the seven Liberal sciences , if he had first learned Logick , &c. wherefore he would have no more to do with them any manner of way , wished himself in England , and said that if these books were his , that he would out of hand burn them , and that he had written to my Lord ( by Pirmis ) that he took our Teachers to be decelvers , and wicked , and no good Creatures of God , with many such speeches , and reasons ( as he thought ) of force to diswade himself from any more dealing with them : But willed me to use John my Boy as my Skryer , for that these spiritual Creatures were not bound unto him , &c. I answered unto all these parcels and reasons , as time served declaring my perfect trust in God , that seeing I have many years desired , and prayed for wisdome ( such as these Actions import ) at his hands , and by such means as to his Divine Majesty seemeth best , that he would not either mislike my prayer , or abuse my Constant hope in his goodnesse and mercy : Therefore I concluded that I referred all to the mercifull will of God , and doubted nothing at the length to be satisfied of my request , and prayer made unto him . So he went from me this second time .... God lighten his heart with knowledge of the truth , if it be his Divine will and pleasure . Note . Permis . went on last Wednesday morning , and had received our Letters after noon , on Tuesday last : But on Monday before the wicked Prince of darknesse did what he could to hinder our proceeding . On Thursday , Tabius ( brother to my Lord Laskie his wife ) brought news to Cracovia , that my Lord , Laskie was coming to Cracovia ward . Emericus came from Kesmarks , and returned back again . Tabius rode from Cracovia toward Kesmark . Saturday , Aprilis 21. à Meridie . After our prayers made , appeared shortly Gabriel and Nalvage . E. K. propounded six questions orderly , which had bred great doubt in this fantafie , and requested their answers . Δ. He would have our spiritual friends to promise him the performance of the Prints . Gab. ...... If we were Masters of our own doings , we might well promise : But we are servants and do the will of our master . But let me ask thee one question : Dost thou not think that all things are possible with God ? E. K. I do so , and I know so . Gab. ...... Then is there no cause why thou should distrust . Let him that is a servant , and is commanded to go , go : and let not the earth rise up , and strive against the plow man. What sin is it when the creature riseth up , and saith in his heart , Let the Lord make a Covenant with me , considering he is a bond man ? [ E. K. They seem , both the voices at once , to come to my eare . ] None but he that becometh disobedient , and refuseth his Master . Δ ....... [ Δ would do so . Gab. Nal. ...... These things , that is to say , this Doctrine , delivered by us , is of God , and of his mercies granted unto you , which cannot be in vain : and therefore to be performed ; for the secret determinations of God are unknown unto us . He never heard of any man that would ask , if God would perform his promises . E. K. By August next ? What if it were a hundred Augusts ? you may be a weary before August next , as the Children of Israel were of their Manna . E. K. Why joyn you numbers with these letters , and added none with those of the former Table . Brother , what is the cause that all the World is made by numbers ? The Numbers we speak of , are of reason and form , and not of merchants . Δ. I beseech you as concerning the powder whereof he thinketh that he hath made due assay of it , as if it should have been the Philosophers Stone , and so affirmed to be , by the minister of this action ? I beseech you so to answer , the thing , as his reason may be satisfied . Δ. They gave no answer hereunto , but proceeded in the former matter of Numbers . Gab. ...... Every Letter signifieth the member of the substance whereof it speaketh . Every word signifieth the quiddity of the substance . The Letters are separated , and in confusion : and therefore , are by numbers gathered together : which also gathered signifie a number : for as every greater containeth his lesser , so are the secret and unknown forms of things knit up in their parents : Where being known in number , they are easily distinguished , so that herein we teach places to be numbred : letters to be elected from the numbred , and proper words from the letters , signifying substantially the thing that is spoken of in the center of his Creator , whereby even as the minde of man moved at an ordered speech , and is easily perswaded in things that are true , so are the creatures of God stirred up in themselves , when they hear the words wherewithal they were nursed and brought forth : For nothing moveth , that is not perswaded : neither can any thing be perswaded that is unknown . The Creatures of God understand you not , you are not of their Cities : you are become enemies , because you are separated from him that Governeth the City by ignorance . E. K. Whether is this Language known in any part of the World or no ? if it be , where and to whom ? Gab. ...... Man in his Creation , being made an Innocent , was also authorised and made partaker of the Power and Spirit of God : whereby he not onely did know all things under his Creation and spoke of them properly , naming them as they were : but also was partaker of our presence and society , yea a speaker of the mysteries of God ; yea , with God himself : so that in innocency the power of his partakers with God , and us his good Angles , was exalted , and so became holy in the sight of God until that Coronzon ( for so is the true name of that mighty Devil ) envying his felicity , and perceiving that the substance of his lesser part was frail and unperfect in respect of his pure 〈…〉 sse , began to assail him , and so prevailed : that offending so became accursed in the sight of God ; and so lost the Garden of felicity , the judgement of his understanding : but not utterly 〈◊〉 favour of God , and was driven forth ( as your Scriptures record ) unto the Earth which was covered with brambles : where being as dumb , and not able to speak , he began to learn of necessity the Language which thou , E. K. callest [ 1 Hebrew : ] and yet not that [ 2 Hebrew ] amongst you : in the which he uttered and delivered to his posterity , the nearest knowledge he had of God his Creatures : and from his own self divided his speech into three parts ; twelve , three , and seven : the number whereof remaineth , but the true forms and pronuntiations want ; and therefore is not of that force that it was in his own dignity , much lesse to be compared with this that we deliver , which Adam verily spake in innocency , and was never uttered nor disclosed to man since till now , wherein the power of God must work , and wisdom in her true kind be delivered : which are not to be spoken of in any other thing , neither to be talked of with mans imaginations ; for as this Work and Gift is of God , which is all power , so doth he open it in a tongue of power , to the intent that the proportions may agree in themselves : for it is written , Wisdom sitteth upon an Hill , and beholdeth the four Winds , and girdeth her self together as the brightnesse of the morning , which is visited with a few , and dwelleth alone as though she were a Widow . Thus you see there , the Necessity of this Tongue : The Excellency of it , And the Cause why it is preferred before that which you call Hebrew : For it is written , Every lesse , consentesh to his greater . I trust this is sufficient . E. K. As concerning the power , What is it ? Gab. ...... What it is , that it is , for the knowledge of it may lead you to error . Δ. This answer offended greatly E. K. and thereupon he left off , and would receive no more at their hands . God make him patient , and a favourer of this Action as soon as it is needful that he should be . Δ. Laudetur , magnificetur & extollatur nomen Jesu Christi in omne aevum . Amen . Note on Tuesday after Noon , circa horam quartam , as we two sat together , E. K. said that he thought upon the matter , Et quod jam vellet duas horas mihi concedere singulis diebus ad recipienda illa , quae illi tradere vellent . Ego autem illi & maximo Deo gratias egi , quia hanc esse mutationem dextra excelsi factam verè judicavi ; nam ante prandium rigidissimus erat in contraria opinione & sententia . Wensday , Cracoviae , Aprilis 25 , Mane , hora 7. The Vail appeared as at first almost . After half an hour Gabriel and Nalvage appeared , after my manifold prayers and discourses . Δ. Two keyes we have received by the mercy of the Highest and your ministers , the rest we attend , according to the merciful will of the Highest . Gab. ...... Move not from your places , for the place is holy . Δ. Shew a token O Lord when thy will is , whereby to perswade thy merciful dealings with us , and the presence of thy faithful Ministers . Δ. The frame of the Stone gave a crickling , no hand touching it , or otherwise any mortal or worldly thing moving it . I heard it very certainly , and to E. K. it seemed the sound of a bunch of keyes , as if they had quickly been shaken and strongly . E. K. Gabriel fitteth , and Nalvage standeth . Gab. ...... My Brethren he arken to my voice , for I am the true servant of the God of Abraham , Isaac , and Jacob , the dignity whereof is sufficient both for the verity of the Doctrine , and the confirmation , and perswasion of your mindes : for as God is the Father of the Faithful , so he sheweth himself unto the faithful : whereby you may prove the great comfort and consolation : that you may justly gather of the mercies of God , as touching your Election . For at what time hath God appeared unto the unrighteous ? or where do you read that ever he visited the reprobate ? For the reprobate hath no visitation , but in the rod of Justice : But you may rise up among your selves , saying lo , we are froward , we want faith . True it is , the acts of faith , but not the roots of faith . But I say unto you , that the power of God in his Election , is the Basis of mans purity and acceptation . But here there is a Caveat . That man imagining his Predestination and perfect Election , justifieth not himself ; for wheresoever this is found , or this Doctrine preached amongst you , either simply in man , or publickly in Congregation , it is the sure sign and token of their perpetual ignorance and confusion : For the Will and Power of God belongeth not to our measure ( for it was the cause of rebellion amongst us ) much lesse among men , which are fighting yet for the Glory of their reward . Behold it is a sin in him that judgeth of his brothers Conscience ; Much more is it a threefold error , to form the imaginations of sin , by whose imaginations they are . Be not proud therefore of the gifts of God , but become humble ; Neither justifie your self in respect that this is the word of God delivered unto you for your own selves : But the more you receive , be the more thankful ; and the more you be in the strength of God , the more use you the purenesse of humility . Of whom it is said , Behold my Spirit hath entred , yea into my servants , and they are become humble and meek in the sight of men : But if we be the servants of the God of Abraham , then are we the spirits of truth and understanding , for our faith is dignified in the sight of the heavens , and we are become mighty in the power of the Almighty . Therefore ought we to be believed . Now if you will confesse your selves to be the children of Abraham , then must you also accept of our Doctrine : For the meat whereby Abraham lived , is the same food we minister unto you : of whom it is said , He believed God , and it was counted unto him for righteousnesse . Even so do you , that you also may be righteous , wherein do you differ from Abraham ? Were you not barren ? Who hath made you fruitfull ? Did God make a Covenant with Abraham ? Even so he doth with you . Did the Lord in his Ministers appear unto him ? so doth he , and will do unto you . Were the sins of Sodom ( the fifth that perished ) imported into Abrahams bosome , as the secret determination of the Lord ? Are they also not manifest 〈◊〉 you ( even by the same God ) as touching the time and corruption of this world ? Rose he not up in the morning , and beheld the confusion , and headlong Ruines of the wicked ? And shall you not also see the ruine of him that is the son of wickednesse . Yes , unlesse you hinder your selves . For the promise of your God is without exception . Be mindful therefore of your selves ; and consider your calling : That you may be still blessed in him that is the God of Abraham , who is your Father . In these keyes which we deliver , are the mysteries and secret beings and effects of all things moving , and moved within the world . In this is the life of MOTION , in whom all tongues of the world are moved , for there is neither speech nor silence that was or shall be to the end of the world , but they are all as plain here , as in their own nakednesse . Despise it not ; therefore ..... For unto them that are hungry , it is bread , unto the thirsty drink , and unto the naked clothing : A Serpent it is of many heads invincible . Believe therefore , that with him you way be wise : that your humility may be such , as may be numbred in the world . I have said . Nal. Move not , for the place is holy . E. K. What mean you by that sentence or phrase . Nal. It is of two parts , the first in respect of the spirit and presence of him that is holy : present and teaching . Secondly in respect of your consent , which is obedience , for obedience confirmeth the will of God in man , and the will of God confirmeth mans salvation ; wherefore it is said , move not : and why ? because the place is holy . Move neither in mind , neither in body , for obedience is the conclusion , and confirmation of your separations from the Devils . Sacrifice is accepted , but obedience is better . You are surely answered . E. K. I like your answer well . Nal. Our wisdom , shall prove Rhetorick . 80 Naaq in your creation It is q á an 79 LEANANA of the secret wisdom Ananael . 78 ILPALP partakers It is Plapli . 77 OGUP as unto the partakers It is Pugo . 76 RAMAUMI apply your selves unto us It is Im ua mar . 75 DO And Od. E. K. This letter turneth so about , that I cannot well discerne it . 74 GALGINU Descend Uniglag . E. K. This letter also turneth round . 73 RACAZ Move Zod a car . 72 AIHOG we say Gobia . 71 GMRASAC in whome 〈◊〉 . 70 MOIAA Amongst us A ai om . 69 ZLOACIM mighty Mi ca olz . 68 RAON is become Noar . E. K. This Letter moveth . E. K. Now he maketh a reverend Cursy . 67 NIAOODDO and name Od do o a in . E. K. This letter also moveth . Od is and E. K. Gabriel shaketh his speare . Nalvage . 66 MOCACAC Flourish Ca ca com . 65 ZOSUHEI his mercies Jehusoz . 64 AMCIM Behold Micma . E. K. Now he useth his reverent Cursies again . 63 NARIMA Your selves Amiran . Nal. Did I not bid thou shouldest not move ? E. K. He hath thrown down his rod upon the Table . [ Δ. I had moved to the dore , because I heard some going up and down the chamber without : we had forgotten to shut the staire-foot dore . ] Δ. O Lord , I did it not upon any wilfull disobedience . But pardon this Fault , and by the grace ( O God ) I will avoid the like fault henceforward . Nal. It was a great fault . Δ. I beseech the Almighty to pardon it . E. K. Now he is kneeled down , and all his Face is under the Table . Now he is up again , and taketh his rod in his hand , and maketh a Crosse with it three times : East , West , North , and South . Nal. Sound your word . Δ. Amiran . E. K. He pronounceth the i so remissely , as it is scarce heard , and in the pronouncing of the whole word he seemeth not to move his lips . 62 SUHOG I say Gobus . E. K. He made long leasurely reverence . 61 ROLOHOG lift up . Goholor . E. K. He useth reverence again . Nal. The next is a name mightier then the power of the same . 60 DAM of the same your God Mad. E. K. He useth long reverent Cursy again . E. K. Now he holdeth up his Rod. 59 PAIOOD In the name Do oi ap . E. K. He holdeth up his rod again . 38 NAOOVDO and truth Od vooaen . 57 TLAB of Justice Balt. 56 HALANU The Skyrts Unalah . 55 NAON thus you are become Noan . 54 DLIP on the earth Pild . 53 GSOAC continually Caosg . Now he useth courtesy . 52 IGRIPLAM the fiers of life and increase Malpirgi . 51 RIPNAP powring down Panpir 50 LEEANAN my power Na na e el. 46 NUAV you might work Vaün . E. K. He useth reverence . Now he holdeth up his Rod and shaketh it about his head . 48 BAATENG your governments Gnetaab 47 ED of De , is my name 46 GAONIIM the corners Mi i no ag E. K. He useth courtesie . E. K. Gabriel shaketh his speare . Nal. ..... It may be called Mi moag or Diuph E. K. Now he extendeth . Diuf 45 DO and Od 44 POZIZI from the highest vessels Izizop 43 NEFAF to the intent that Fafen 42 BSACOC of time Cocasb 41 LIMOH the true ages Homil 40 ALC 456 Cla 39 SROV out Vors E. K. He useth most reverent Cursie . 38 ILAIMPAC successively Capmiali 37 ASNOL power Lonsa 36 GRAZMOV unto every one of you arg as in barge Vomsarg 35 AGULD giving Dluga 34 BAATEN of government Netaab E. K. Many sounds are heard in the stone . He kneeleth down , 33 SONLIHT in seats 12. Thilnos 32 ALAAH placed you AAla 31 DO and OD 30 GRAZLAB Stewards BALZARG arg as in barge 29 LOE I made you EOL 28 ILI in the first ILI 27 LUZROT shall rise TORZUL 26 DO and   25 ADGRB sleep as burgen to bud as Burgda 24 TSD which DST 23 NEIZO mine own OZIEN 22 M except E M it is a word E. K. Now he useth reverence . 21 EGSIHCI to are not Kis I Chisge 20 SIHC are , Kis Chis 19 GROTLOT the Creatures of the earth org as in george Toltorg 18 NIIVQ wherein Qui in 17 HCOLET of death ; as och in hotch pot Teloch E. K. Now he maketh † . 16 HELP SOMQ or the horns Q Mos Pleh as two words 15 NIVPAT as sharp sickles , Ta pu in You may call it Tapui also 14 SIHC are as Kis 13 LDNV the rest Vnd L E. K. Now he maketh a Crosse again . ......... Now he stoopeth down and kisseth . 12 HAPIGIG of living breath ; Gi gi pah 11 LIHTO the seats Othil 10 SIHC are as Kisse Chis 9 ZRON six Norz 8 HODNOLSO 12 Kingdoms : Os Lon doh   A Crosse again .   [ Os signifieth twelve ] Londoh 7 BAIB are Biah Biab 6 NEIZA on whose hands Azien He stoopeth and kisseth the ground . 5 HLESMOC a Circle , Com 〈◊〉 4 RIZ I am ; Zir 3 DAIP your God Pi ad He kisseth the ground . He setteth his hands on the ground . 2 OHOG saith Goho 1 AMCIM behold Mic ma. Nal. ...... This is all . Δ. Now , in the Name of Jesus , as it pleased you before , so would we gladly have the sence hereof in English. Nal. ..... Let him that hath wisedom understand : For here beginne the mysteries of your world . 1 Behold , 2 saith 3 your God , 4 I am 5 a Circle , 6 on whose hands 7 stand 8 12 Kingdoms ; 9 six 10 are 11 the seats 12 of living breath , 13 The rest 14 are 15 as sharp Sickles , 16 or the horns 17 of death ; 18 wherein 19 The Creatures of the earth 20 are 21 to are not , 22 except 23 mine own hand , 24 Which 25 sleep 26 and 27 shall rise . 28 In the first 29 I made you 30 Stewards 31 and 32 placed you 33 in seats 12 [ or ] in 12 seats 34 of government : 35 Giving 36 unto every one of you 37 power , 38 successively , 39 over 40 456. 41 the true ages 42 of time ; 43 to the intent that , 44 from the highest vessels 45 and 46 the Corners 47 of your governments , 48 you might work 49 my power , 50 pouring down 51 The fires of life , and encrease 52 continually 53 on the earth . 54 Thus 55 you are become 56 The skirts 57 of Justice 58 and truth . 59 In the name 60 of the same , your god , 61 lift up , 62 I say , 63 your selves . 64 Behold , 65 his mercies 66 flourish , 67 and name 68 is become 69 mighty 70 amongst us ; 71 in whom 72 we say , 73 Move , 74 Descend 75 and 76 apply your selves unto us , 77 as unto 78 the partakers 79 of his secret wisdom 80 in your Creation There are three calls in the second part of Cracovia , and one in the first . These four calls are the second , the 3 d. 4 th . 5 th . for the first Table can have no call , it is of the Godhead . E. E. Now all all his fingers disappear . K. K. Now Gabriel standeth up . Gab. ..... Heark , O ye sons of men ; is the first of nature , and the beginning of your being in body : Whereby the things of the world have life & live . Let him that hath wisdom understand . Grow together , for this hath its fruit in due time . Albert Laskie hath not done the Commandment of God ; he should have been here by this time . Δ. Gloria , Laus , Honor , & Imperium sit Deo Nostro in infinita seculorum secula . Amen . Δ. Remember that on Wedsday night , April the 25. my Lord Albert Laskie came at night to Cracovia , and lay in a little woodden building , among guards , by St. Stenislaus Church : and on the Friday morning following intended to enter his journey toward Kesmark , and the recovering of Kesmark : Jesus prosper his just Cause . Wensday morning , Aprilis 1584. Cracoviae . Jesus — Nal. ....... A new Action — Backward , as before . 52 DAIOI of him that liveth for ever . Ioiad . 51 RIZ I am Zir. 50 PAL for , Lap. 49 PLERV a strong seething ; Vrelp . 48 MZAZO make me Ozazm . 47 DO and Od. 46 OZLACIM in power , Micalzo . 45 NARMAZ shew your selves Zamran . 44 DOQONC unto his servants , [ as C No quod . Gab. ...... The place is become more holy , and he is become more meek . Nal. ...... 43 AC therefore Ca. 42 RACAZ Move Zacar . 41 LEHOG saith the first , Go hel . E. K. Now the Crosse is come in again thinner than it was before . 40 UZROT Arise , Torzú 39 NODIAI of the all-powerful . Ia i don . 38 NINAM in the minde Manin . 37 QO but O qua . 36 EGAT as is not Tagé . 35 SROC Such Cors. 34 FORT a building , Trof . 33 NAON you are become No an . 32 PAL for Lap. 31 NOGNOZO then the many fold windes : Ozongon . 30 AIB your voices Bia. 29 SIHC are Chis [ the I long . 28 PLACIM mightier Mi calp . 27 DO and Od 26 IRRO than the barren stone Orri . 25 DSUL your feet Lusd . 24 SIHC are Chis [ as Xis. 23 IUIG stronger as Giui . 22 HOTLAB of righteousnesse Baltoh . 21 EGOO for the Chamber Ooge . 20 SBRVT in their beauty Turbs . 19 QLSROL the flowres Lors I qua . 18 ATQ or as Quu Ta. 17 ADELCARAP for a wedding Paracleda . 16 OHLAT Cups Talho . 15 AT as Ta. 14 GMARBA I have prepared Abramg . 13 AMRASAC whom Casarma . 12 HPDAIP within the depth of my Jaws Piadph . 11 ZAZAZI have framed Izazaz . 10 GRUPLAI the burning flames I al purg . 9 MABOS whom S o bam . 8 L of the first A word . 7 VIIV O you the second Viiv . 6 DLAS your voices of wonder Sald . 5 PIAAF understand Fa a ip . 4 MO   Om. 3 GNOZ of the windes Zong . 2 HAAPV the wings V pa ah . 1 TGDA Can Adgt. The first word . — The first is the last . 1 — Can E. K. Now he holdeth up many hands and fingers as before , and on the very end of the fingers distinctly these parcels appeared in English. 2 — The second word — The wing . Vpaah , is the wings , and Adgt , is Can. 3 — of the windes , 4 — understand your voices of windes . 5 — O you 6 — the second 7 — of the first , 8 — whom 9 — The burning flames 10 — have framed 11 — within the depth of my Jaw ; , 12 — whom 13 — I have prepared 14 — as 15 — Cups 16 — for a wedding , 17 — or as 18 — the flowres 19 — in their beauty 20 — for the Chamber 21 — of righteousnesse ; 22 — stronger 23 — are 24 — your feet 25 — then the barren stone , 26 — and 27 — mightier 28 — are 29 — your voices 30 — then the mainfold windes : 31 — For 32 — you are become 33 — a building , 34 — Such 35 — as is not , 36 — But 37 — in the minde 38 — of the all-powerful . 39 — Arise , 40 — saith the first ; 41 — Move 42 — therefore E. K. All the Stone is become very dark . The wicked said ....... Thou shalt go no further ...... Δ. I prayed Roffensis Psalm 9. and the Lords Prayer , and the Stone became clear , and the fingers appeared again , through the mercy of the Highest ...... 43 — unto his servants ; 44 — shew your selves 45 — in power , 46 — and 47 — make me 48 — a strong . [ See thing , ] 49 — for 50 — I am 51 — of him 52 — that liveth for ever . E. K. Now appear no more fingers . Nal. Compare them now together . E. K. Now he is set down in his chaire . Δ. I have compared the English Joynts to the mystical words , and I find 12. of each : so that they agree . Nal. Thus you have this dayes labour . Now The white silk is extended over the stone . Δ. Soli Deo nostro , Deo omnipotenti , & Majestatis tremedae , & super omnia amandae , sit omnis laus , 〈◊〉 actio , & Jubilatio . Amen . Friday , Cracoviae , Aprilis : Mane , hora ferè 9. Oratione Dominica & aliis Precibus ad Deum finitis , pro luce & veritate , in hanc formam , Omnipotens , sempiterne , vere & 〈◊〉 Deus noster , mitte nobis spiritum sanctum & veritatem tuam , ut sapienter , fideliter & constanter tibi serviamus , omnibus diebus vitae nostrae . Amen . The white Curtain , or veyle , appeared very long . Δ. It fell so out by the wonderful providence of God , that E. K. and I quietly considered these actions , generally , & the contrary spirituall informations given to him , apart by himself ; ( & sometimes ) while we were receiving our instructions , by our Schoolmasters , of which contrary power , some would rayle on God , and blaspheme his Majesty horribly , as may appear by the record of some late Actions ; But this was our conclusion , that we both desired the verity , and that so , as best might please God , in the manner of coming by it . Δ. Be Judge . O Lord , between us , sending us the verity of the judgment , for the glory of thy name , for as much as they which impugne these proceedings , do ( to E. K. ) as it seems perfecter , and more wise and fruitful then our Schoolmasters , which I took to be the true and blessed Angels , &c. E. K. Now is the note pluck't aside . Δ. About an eleven of the Clock . Δ. Blessed be the highest , who is Almighty . Gab. Danida , a mighty Prophet ( not the least upon the earth ) opened his mouth , and said , Behold , there shall a Whale come from the East , the fourtenth day of this Month , SAB. E. K. They seem to speak both together . Gab. . Nal. And he entred into the field , and he met with a Merchant , and he said unto him , Thou art not for me : for thy intent dwelleth in the world . He went further , and , lo , there was a field of all kind of people , diversly recreating themselves in their own pleasures : and he yet said , Lo , these are not for me : and he went on ; and , lo , he saw , AND IT WAS A NAKED MAN. Gab. Nal. Mark , [ to E. K. ] E. K. So I do . Gab. Nal. In his hands were divers things ; mosse , leaves , flowers , and herbs ; and he wondred , saying , Why art thou naked ? and he said , Lo , I am old , and am without Garments , and these are the things wherewithall I will be clothed . And the Prophet talked with him , and told him of the Whale . E. K. They speak both together , that I cannot discern their voyce . And he commanded him to kneel , and he lifted up hands his to heaven and prayed within himself ; and he said also unto him , I am a Prophet , rise up , I will blesse thee in the name of my prophesie : and lo , he took him by the hand , and went forward : and the way was rough , stony , and very sound : and , as they went , they found men , huge and big , monstrous : and the Prophet said , These please me not : and , as they talked on the way , they overtook a little child , And the Phrophet ask't him his name , and he answered , He was a man : and he said , Thou pleasest me , for thou mayest be a man. There was a Hill , and they ascended , and , after a while , the child became weary , and sate down , saying with himself , This hill is troublesome , I am not able to keep company with them ; and the Prophet , missing him , went back , and found him sitting . And he began to weep , saying , Whither will you lead me ? But the Prophet comforted him , and said : Now thou seest , thou art not a man. And thus he did , ascending sundry times ? and , lo , it was the top of the hill , and the Sun was hot and clear in the midst of the day . The Prophet said unto the child , look to the Centre of the Sun , and so he did , sted fastly . And the Prophet said unto him , Now I have experience of thee , and I know thou wilt be a man ; And he said unto him , that was naked , Here are Pen , Ink , and Paper . And lo thou hast one that can see far off , and he shewed him the Seas : saying , look unto the East : and he told him of the Whole and of his coming , and of many mysteries . But the man answered him , saying , I am naked , the ayre is sharp , and I have no food : How can I therefore STAY so many dayes ? and he said unto him , Sit down , and note , untill this Child become a man. Feed by comfort . For the Whale shall be thine , in whose belly is a Chest swallowed of great value , and they were contented . Behold , the people of the countrey were rich , and had conquered many Nations , so that he was a Monarch in the world ; this Monarch was skilfull in all Sciences , and knew all things to come , and he called his Counsell together , and said unto them . Lo , thus it is ; the cause why I have made those mighty banks , and have drawn my people from the lower places and the Seas , is for that , I fear a Whale : which , if he land in my Kingdomes , will be my destruction , and they told him what the Prophet had said , and he began to rage , and was puffed up with anger , and he opened his books THE SECOND TIME ; and his eyes were opened , and he vnderstood that the 〈◊〉 had ascended unto the top of the mountain , and had taken with him a naked man , and a child : and he said to 〈◊〉 Ministers , Ascend , and bring me the child , for I will examine him , and know the Prophets meaning , and he apparelled him richly , and gave him much , but he prevailed not . And he said within himself , Ascend again they shall , and bring down that man. And the servants ascended , and they found a Marble stone , and they were angry among themselves , saying , Is this a man ? And lo they came unto the King , and said , Thou sendest us forth , but we found a mighty stone not able to be moved . Where is it therefore that thou wilt have us seek , that man ; But he said within himself , I will overcome the child , and he took him by the hand , and led him into his Orchard , where he opened unto him the secrets of his books , so that he became skilful . But , lo , the Prophet arose , and , as he walked towards the Hill , to comfort them whom he accounted his friends , he espied the child apparalled strangely , and in company with strangers : and he opened his mouth , and began to prophesie , saying . The King hath risen up against himself , for he hath CHOSEN THE CHOSEN , and hath opened the secrets of his own Kingdom to his destruction , and he stretched forth his hand , and said unto the child , Come with me : and he was unwilling , for his pleasures were great . And he lifted up his voyce and said : and he SWARE , And , lo , he came with him even unto the mountain : and the Prophet said unto him , When thou wast a child , I led thee , but now thou art become a man. stretch forth thy leggs , and labour , and he was unwilling . Thus , whilst they were talking , they that waited upon him were at his feet armed , saying , come with us , for we are strong enough to deliver thee . But the Prophet said unto them , GOE back and tell your King , that I found him on the way , and a stranger , and I had pity on him , and I took him for my own . Therefore strive not , for justice must prevail . And they began to stagger as drunkards , for they knew it was true . And the Prophet said , Now come with me , I will yet lead thee : and they ascended . The Prophet held up his hands , and SAID , I SEE , and behold , he that was naked arose : and said , I SEE ALSO . And the Seas arose , and a great tempest , and broke down the banks : and entred on the earth , doing much harm to the people of that Kingdom : And , lo , there arose a wind the SECOND : and there were four beasts , such as are in the world , and were never known . And they came swimming , and so landed on the Hill. And the Prophet said , Arise , draw out your swords and kill them , and so they did . Behold , the blood of them vanished into aire , and the flesh became earth : The entrals of them wasted away with the waters : and their bones burned with a 〈◊〉 fire . The second wind arose , and there were five Crowns : in the midst of them sate the Father of life , with a golden head : whose Feet bathed themselves in due and sweet Manna : and the 〈◊〉 〈◊〉 , Put forth your hands : and they did so : But lo they were afraid , for he that stood in the 〈◊〉 of the Crowns , was full of beauty . And the Prophet said , Fear not , come with me ; and he opened 〈◊〉 them the secrets of the Crown , for in every one of them was a golden sentence . And the secrets of the Hill began to shake , and there was a great Earthquake . The third wind arose : and the twelve Cedar trees that were never corrupted , came and planted themselves in twelve places of the Hill , and they brought forth strange fruits , not as Cedar trees do . The Prophet said , Gather , for I know you hunger , that you may be refreshed . While they thus talked , the fourth wind arose , and , behold , all the mountain was a flaming fire , and there were five Earthquakes , such as were not since the beginning of the world . The Prophet took them up , for they were become as dead . And suddenly The Firmament and the waters were joyned together , and the Whale CAME , like unto a legion of stormes : or as the bottomless Cave of the North when it is opened : and she was full of eyes of every side . The Prophet said , Stand still , but they trembled . The waters sank , and fell suddenly away , so that the Whale lay upon the Hill , roaring like a Cave of Lions , and the Prophet took them by the hands , and led them to the Whales mouth , saying , Go in , but they trembled vehemently ; He said unto them the second time , Go in : and they durst not . And he sware unto them , and they entred in , and he lifted up his voyce , and cried mightily , Come away , and , 〈◊〉 . they stood before him richer then an Emperour : Throne , for unto him that was naked , were elothes given : unto him that was a child and a man , were 12 gates opened . And the Prophet cried mightily , and said , This Whale cannot die ; and lifted up his voyce again and said : Within this Whale are many Chambers , and secret dwelling places , which I will divide betwixt you on the right side ( unto the which was a child , and now a man ) there are twelve opened , but unto thee that hast provided strange Garments for thy self , and not such as men use to wear , I will give thee head , hart , and left side , whose places are 46. You shall enter , and be possessed this day together : And behold , the son shall return again 21 times , and in one year , but not all , at one time . You shalt depart hence into a dwelling that shall be all one : where there is no end , the place of comfort and inspeakable glorie . I have said . Δ. As you have delivered us a parable , aenigma , or prophesie , so I beseech you , for the setting forth of God his honour and glory , to expound what is meant by the Whale , the naked man , the Childe , &c. Gab. .... Nal. .... The Prophet is in his name . The naked man is Dee , The Childe is Kelly , The Prince is the Devil , The Hill is the World , The waters are the bosome of God , The 4 beasts are the 4 Elements , The 12 Trees are the 12 parts of the Heavens , The Whale is the spirit of God , The Chambers are the degrees of wisdome , The Thunders and windes are the ends of God his Will and Judgements . The rest are not to be spoken : This I take to notifie to us the judgement and arbitrement of God between us , in respect of our Petition to his Divine Majesty now made , whereby we may be assured what to judge of the Creatures which do deal with us in this action , and of the impugners , or diswaders of the credit of it . This I take to be sent and delivered unto us , of the meer mercy and providence Divine regarding his own glory , and the sincerity of my hope and confidence , which I put wholly in him , and alwayes will. ...... You are happy , for you believe , E. K. what am I. Δ. as happy if you believe likewise . Δ. Are you not to deliver us our lessons orderly , as we have begun to receive ? ...... Understand that , by the Prophet delivering Pen , Ink , and Paper . Δ. As concerning the book writing by the highest , what shall I expect thereof ? ...... There is no point of faith . Δ. I believe verily that it shall be written by the power of the highest . Nal. ..... The power of the highest confirmeth me , but not my power , the highest . Δ. Be it as the will of God is . E. K. The white Curtain is drawn . Δ. Gloria Patri , & Filio , & spiritui sancto ; sicut erat in principio , & nunc , & semper , & in secula seculorum . E. K. Amen . Saturday , 28. Aprilis , Mane hora 8. Cracoviae . Oratione praemissa statim apparebant . E. K. They are here . Gab. ..... Move not , for the place is holy . Δ. Holy , holy , holy , is he , who sanctifieth all things that are sanctified . E. K. He maketh Crosses with his Rod toward the four parts of the world , and then kneeleth down a while . Gab. ..... Happy is he that hath his skirts tied up , and is prepared for a Journey , for the way shall be open unto him , and in his joynts shall there dwell no wearinesse : his meat shall be as the tender 〈◊〉 , as the sweetnesse of a bullocks Cud. For unto them that have , shall be given , and from them that have not , shall be taken away : For why , the bur cleaveth to the willow stem , but on the sands it is tossed as a feather without dwelling . Happy are they that cleave unto the Lord , for they shall be brought unto the store-house : and be accounted , and accepted as the Ornaments of his beauty : But pray with me . O thou eternal foundation and strength of all things , mortal and immortal , which delight in thy face and in the glorie of thy name , Consider the foundation of our fragility , and enter into the weaknesse of our inward parts : for we are become empty ; whose salt is not , nor hath any savour : Fortifie , and make us strong in thee , and in thy strength ; Have mercy upon us , Have mercy upon us , Have mercy upon us ; that in this world our strength may be in patience , and after this life , that we may ascend unto thee . Nal ...... Amen . Δ. We prayed the same prayer . E. K. Now Nalvage standeth up upon his Table of Letters . Nal. ..... It is a side-long Letter . 47 PALOMRON the sons of 〈◊〉 Nor mo lap . E. K. Now he kisseth the Table . 46 FAA amongst A af 45 LITSER that you may praise him Rest el. Now he kisseth the Table , and maketh most humble and low Cursies , having first laid down his Rod. 44 GNOSILEBO As pleasant deliverers Obelisong 43 NARMAZDO And shew your selves Od Zamran E. K Now Gabriel shaketh his Dart terribly . E. K Why shake you your dart so ? Gab. ..... Scholers ought to give ear to their School-masters . 42 RACAZ Move Zacar . 41 LAAQ of the Creatour Qa al 40 PIAOOD in the name Do oa ip 39 ALIPADO and liveth Od Api la 38 ISD which is DSI 37 DAIANERIZ I am the Lord your God Zire nai ad Now he useth his accustomed Cursie . 36 ELGAB for Ba gle 35 AGSOAGF visit the earth Fgaos ga 34 OD and Od. 33 IHASARQRON you sons of pleasure Nor qua sa hi 32 VGROT Arise Torgu 31 ALC 456 Cla 30 OLAT as the first Talo 29 SIHC are Chis 28 NIHSNOLDO and their powers Od lonshin Now he kneeleth . 27 NOAMIPAG the number of time Capi ma on 26 SIHC are Kis 25 ILAMIPAC successively , Ca pi ma li 24 TSD which also DST Now he falleth suddenly on his knees . 23 GEGVDO and wax strong : as Wedge       Od Vgeg 22 SIHC are , Kis       Chis Now he kneeleth . 21 IZDOORC The second beginnings of things Cro od zi 20 GMRASAC in whom the gas in seurge       Casarmg 19 LPRC but one ; CRPL 18 OPMROC hath yet numbred Corm po 17 GA None as agg in nag       Ag 16 MABOS whom So bam 15 MPAM 9639 ; Mapm 14 〈◊〉 I have placed O a li 13 IMRASAC under whom Ca sarmi 12 VIDVIV in the second angle ? Vi v di v Now he lifted up his hands . 11 FNOSD which raign Dsonf E. K. Now he goeth off the Table , and kneeleth Down .       Pe de 10 DP 33 PD Now he lifteth . 9 PMROC numbred ? Cormp 8 OGAVAVA the thunders of encrease Ava va go 7 EGSIHCG Are not G Chis ge 6 LOHOG saying , Go hol 5 AHPROD have looked about me , Dor pha 4 DO and Od 3 EGABAB in the south Ba bage 2 IDSAL my feet Las di 1 LIHTO I have set O thll E. K. The Table turneth continually to his Rod end , and the Letter seemeth to stand on his Rods end distinctly . That is it . This is this Call. 1 — I have set 2 — my feet 3 — in the south , 4 — and 5 — have looked 6 — about me , 7 — saying , 8 — are not 9 — The Thunders of encrease 10 — numbred ? 11 — Thirty three 12 — which raign 13 — in the second Angel ; 14 — under whom 15 — I have placed 16 — 9639. 17 — whom 18 — None 19 — hath yet numbred 20 — but one 21 — in whom 22 — the second beginning of things 23 — are , 24 — and wax strong 25 — which also : 26 — successively , [ or by succession ] 27 — are 28 — the number of time , 29 and 30 — their powers 31 — are 32 — as the first 33 — 456. 34 — Arise 35 — you sons of pleasure , 36 — and 37 — visit the earth ; 38 — for 39 — I am the Lord your God 40 — which is 41 — and liveth . 42 — In the name 43 — of the Creator 44 — Move 45 — And shew you selves [ or appear ] 46 — as pleasant deliverers , 47 — that you may praise him 48 — amongst 49 — the sons of men . 50 — E. K. He hath now plucked the Curtain to . Δ. Note . Δ. Thanks be to God , now , and ever . Amen . Δ. Remember to request information of such a word , as ( saith the Lord ) is not here to be understood , some where . Note , the second Angel. Monday Cracoviae , Aprilis 30. Mane hora 6½ Oratione Dominica finita , & precatiuncula pro prospero successu A. L. ( jam apud Keismark , queritantis & petentis jus suum hereditarium , & aliis brevissimis ejaculationibus , pro prospero successu in hac actione tandem post semi horam apparuerunt . E. K. Now they are here : and Gabriel is all full of glory , he seemeth to light all places . Δ. O the mercies of God encreased , though his determination be all one E. K. Now he is as he was before : and in the time of this his glorious apparition , Nalvage kneeled down , somewhat regarding towards Gabriel . Gab. ..... Give unto him that hath his basket open : But from him that is not ready , depart . E. K. There appear here , 7 other like Priests , all in white , having long hair hanging down behind : their white garments traile after them : having many pleits in them . Me think that I have seen one of them before , and upon that creature appeareth a B upon his cloathes , an L in another place , an R upon his other shoulder , another A upon his other shoulder . There is an H upon his breast ; there is an I upon his head , and a C upon his side on his garment ; and an A under his wast behind : The Letters seem to go up and down enterchangeably in places . There seemeth an V on him , also an N , a D. Now cometh a tall man by , all in white , and a great white thing rowled about his neck , and coming down before like a tippet . They all in the Stone ( being 9 ) kneel down unto him . The tall man said ...... Take this Key , and power : ascend and fill thy vessel , for the River is not pure , and made clean . E. K. Now he is gone ( that said this ) in form of a great Millstone of fire . E. K. Now they go up a Hill , with a great Tankard , as it were , of Bone transparent ; Now he openeth one door , he , I mean , that had the Letters on his back . 1. There appeareth a Partridge , but it hath one leg like a Kite : This Partridge seemeth to sit on a green place under the gate , one leg is much longer than the other , being like a Kites leg . This Partridge seemeth to halt . He biddeth one of his Company take it up . There goeth a bridge to the top of that Hill , all upon arches , and under it goeth a River . He taketh the Partridge and pulleth all his feathers , and they fall into the River : He cutteth off the longer leg just to the length of the other . They about him cry , O just judgement . Now he turneth him off over the Bridge , and he flyeth away , for the feathers of his wings were not pulled . 2. He goeth on , and cometh to another gate ; and there the third man unlocketh it , as the second next him unlocked the first Gate ; he himself having the Key first delivered him , as above is noted . There appeareth a thing like a Kite , all white , very great , it hath a fowl great head , he seemeth to be in a very pleasant Garden , and flyeth from place to place of it , and beateth down the Rose trees and other fruit trees . The Garden seemeth very delicate and pleasant . They go all into the Garden : and he saith , Thou art of the Wildernesse , thy feathers and carkase are not worthy the spoil of the Garden . Now the Kite scratcheth and gaspeth at this man ; but he taketh the Kite and cutteth her carkase in two equal parts , from the crown of his head , and throweth one half over one side of the Bridge , and the other half over the other side , and said , Fowles must be devoured of Fowles . The rest say , O justitia divina , clapping their hands over their heads . 3. Now the next in order openeth another Gate ( going up upon the same Bridge still . ) The rest of the building from the Gate inward , seemeth very round and bright : yet there appear no windows in it . It is a frame , made as though the 7 Planets moved in it . The Moon seemeth to be New Moon . There standeth Armour , and this man putteth on , all white Harnesse . He seemeth to kick down the Moon , and her frame or Orb ; and seemeth to make powder of all ; For there is no mercy here , saith he . 4. Now another of them goeth forward to another Gate , and openeth the Gate , and goeth in ; there appear an infinite multitude of men . There sitteth a man cloathed like a Priest , having a great Crown on his head : here are many preaching in this place . He goeth to that Crowned Priest , and he taketh away divers patches of the Vesture which he had , and the patches seemed to be like Owls , and Apes , and such like . He saith ...... A King is a King , and a Priest is a Priest. He taketh from the rest their Keyes and Purses , and giveth them a Staff and a Bottle in their hands . He goeth from them . He putteth all that he took from them in a house beside the Gate , and writeth on the door , Cognoscat quisque suum . Now they proceed to another Gate , and another of them opened that Gate . The Bridge continueth still , ascending upward . Now there appeareth ( that Gate being opened ) a marvellous great Wildernesse . There cometh a great number of naked wilde men to him . He shaketh that Gate with his hands , and it falleth in pieces , one falleth on one side into the River , and the other falls on the other side into the River , ........ Let both these places be made one . Let the spoil of the first , be the comfort of the last : For from them that have shall be taken , and unto them that have not shall be given . 6. E. K. Now he goeth , and the last of his Company openeth another Gate ; he is longer in opening of that Gate , than any of the rest . There appeareth a bushy place , and there runneth a great River on the very top of the Hill , and a great Gate standeth beyond the Hill , and a very rich Tower all of precious Stones , as it seemeth . Here he filleth his Tankard in the River , and holdeth his hands up , and maketh shew as he would return . He said ...... This was my coming , and should be my return . E. K. Now they appear suddenly before the first Gate , and there the Principal man diggeth the earth , and putteth stones and brambles , and leaves aside . There he taketh out a dead carkase , and bringeth it to a fire , and stroketh it : a very lean carkase it is ; it seemeth to be a dead Lion ; for it hath a long tail with a bush at the end . He saith ...... Come let us take him up , and comfort him ; for it is in him . Now the Lion seemeth to sit up and lick himself , and to drink of the water , and to shake himself , and to roar . The man taketh of the segs or flags by , and stroketh the Lion as he would make his hair smooth . Now the Lion is become fair , fat , and beautiful . He saith ...... Tarry you here , till I bring you word again ; for I must follow the Lion into the Wildernesse . E. K. Now all they are gone , except the two our School-masters , Gabriel and Nalvage . Gab. ...... This is the Judgement of God this day . Happy is he that hath judgement to understand it . Δ. Thou O Lord knowest the measure of our judgement : Give therefore light , understanding , and the grace to use thy gifts duely . Gab. ....... Listen unto my words , for they are a Commandment from above . Behold ( saith he ) I have descended to view the Earth , where I will dwell for seven dayes , and twice seven dayes : Therefore let them be dayes of rest to you . But every seventh day , I will visit you , as Now I do . E. K. He speaketh as if he spake out of a Trunck . Δ. I understand that this rest is , that every Monday , for three Mondayes else next after other , we shall await for our lessons , as now we receive , and that we may all the rest follow our affairs of study or houshold matters . Gal. ...... It is so , for one day shall be as a week : But those dayes you must abstain from all things that live upon the Earth . Δ. You mean on these three Mondayes , ensueing next . Gab. ...... You shall cover this Table with a new linnen cloth . E. K. Pointing to the Table we sat at . Δ. Most willingly . Gab. ...... Moreover a new Candlesticke , with a Taper burning . Δ. Obediently ( O Lord ) it shall be done . Gab. ...... And the Candlesticke shall be set on the midst of the Table betwixt you two . Note ...... That a day may become a week , and a week as many years . Gab. ...... For I have put on my upper garment , and have prepared to enter , and it is shortly : and not yet . E. K. Now he hath plucked the Curtain , as if he had pulled it round about the Stone ; and it seemeth full of little sparkes like Stars . Gloria patri & filio & spiritui sancto ; sicut erat in principio , & nunc , & semper , & in secula seculorum . Vide libro ........ 〈◊〉 pro saequentibus . LIBRI MYSTICI APERTORII CRACOVIENSIS SABBATICI , An. 1584. Saturday Cracoviae , 7 Maii , Mane , hora 6. AFter prayers , appeared Gabriel and Nalvage , with the Table , and Gabriel with his Dart in his hand . Moreover there appeared the like furniture of Table with a white Cloth , a Candlestick , and Taper on it , with a Desk and Cushions ( which I had caused to be made with red crosses on them : ) also E. K. himself and I appeared . 〈◊〉 the same Stone . In effect , all things as we had before us , after half a quarter of an hour , that shew of our furniture , and our selves , disappeared . E. K. Gabriel standeth up , and speaketh as followeth . ....... A mighty City was built on the top of a mountain , in the which dwelt many thousands . Round about the Hill , ran a fresh River , which was the onely comfort of the Town : for , of it they drank , their wives , their children , their man-servants , their maid-servants , their camels , horses , mules , and all the beasts of their fields . The beginning of which River was a Spring , which was unknown to the City , by reason of the. . yth from whence it descended . It came to passe , that a Serpent groaned for her time , and lo , she brought forth : and ... were such as her self : and she lifted up her head and leaned upon her twice writhen taile : and beheld the Sun stedfastly , ( for her envy was toward that City ) and she said within her self : My children are yet young , the time grew , and they became big : and she went unto the Spring , and smiled and said with a laughing voice , The Earth is fallen into thee , thou art choked : but hearken unto my voice , Thou shalt receive comfort : But she would not . And she lifted up her voice and roared ; for she was full of craft and deceit . And she said unto the shingles , through the which the Spring runs ( or rather syeth ) Thou art full of emptinesse , and void places . Let my children ( therefore ) hide themselves within thee for a season : and they were contented ; And she departed willingly , and saith within her self : Now I know I shall be Lady of the City . And after a few years , the young Serpents became great ; so that the one half of their bodies dwelt within the Shingles , the rest troubled the passage of the Spring : So that the Spring groaned ; for , the injury that was done against her , was great . A great misery , for the Hill is become desolate without the water , and the City and the beasts perish for want of drink ; for the people groan , and are ful of sorrow . This City and Serpents are 60. . now , and judgement must be had , betwixt the Shingles and the Spring . for between lieth the life and death of the City . Thus saith the Lord unto thee [ pointing to E. K. ] Gird up thy self , and fit down , Consider both parts , and give judgement : for thy mouth shall this day be the judgement of the Lord. E. K. Do you mean me ? Ë. K. As the Lord hath put the Authority of Judgement into my hands , so I beseech him to give me wisdom and understanding to judge right . And because the judgement hereof is committed to me , I suspect some other mystery to lie hidden in this my judgement required : But if it shall please God that my friend here , Master Dee shall give me his advise , I shall think my self well satisfied . ....... Consider with your self ( saith the Lord ) and give judgement against the Shingles , for the fault is plain . Consider two points , the necessity of the Spring , that it must come that wayes : and secondly , the health of the City . E. K. My judgement is that the Shingles and Serpent should be removed away by an Earthquake from the place which they encumber and let , that there may be a fit new place , and course for that Spring , to the relief of that City as before it was . ...... Be it so as thou hast said , for it is a just judgement . Now hearken , what the Lord saith . The people and City of the Hill , is the world , which are from time to time by the mercy and spring of Gods wisdom , relieved .. quenched : according to the extremity and necessity of their thirsting : But the people and City are such as are of the Temple and Church of God , which drink of his mercy to their comfort . The Camels and other beasts are the people of the Earth , which delight in sin , and in their own imagination , which also are relieved with those that are of the City : but the diversities of their bodies , doth cause the diversity of the ends of their comfort . The Hill wherein the Spring is , signifieth his Prophets , and such as are drunken in the Lord : Thr●ugh whom , inwardly the mercies and will of God and of the Highest are open from time to time , according to the secret will and determination of such as are within the City of his Elect. But the frailties and affections of their flesh and outward man , are their fond imaginations and loose Shingles wherein the Serpent , the old Devil , hath harboured her children the spirits of darknesse and deceit , which alwayes resist the Will of God , and are put between the mercies of God and his people . Moses , Daniel , Esdras , all the rest of the Prophets : Christ his twelve , Paul the Messenger of God , they did all hurt the Congregation of the Faithful in their flesh , until they gave sentence against themselves ( as thou hast done ) with amendment of life : for who is worthy to know the secrets of our God , but he that delighteth in righteousnesse , is obedient , full of faith , and the spirit of understanding ? Be it therefore unto thee as thou hast said . Let the Shingles and Serpents be separated , that the Fountain may feed as before . All the trash that thou hast of the wicked , burn it . E. K. I do not know , they are wicked . ...... Their doings with thee , are the hindrance of the Will of God , and therefore they are wicked . ...... Thou hast given judgement against thy self : Take heed thou offend not thy own soul. Δ. Send down thy Spirit O Lord , and illuminate E. K. his heart with perceiving of his wrong opinion , &c. E. K. If Moses and Daniel were skilful in the Arts of the Egyptian Magicians , and were not thereby hindred for being the servants of God , Why may not I deal with these , without hindrance to the Will of God ? ...... Darknesse yeilded unto light : the Greater excluded the lesser . The more a man knoweth wickednesse , the more he shall hate it , being called back . The more they knew the shadow , so much more they delighted in the body : For the doings of the Egyptians , seem , and are not so . The doings of the Lord are , and continue ; for as the Painter imitateth the gestures of man in his faculty , so doth the Devil the substances and things created and made by God. Stand up and look into the whole World , into her youth , and middle age , for they are past . Where are the monuments that Satan hath builded ? E. K. Hath Satan builded any monuments ? ...... Yes : Hath he not builded him a Fort upon the whole Earth ? Hath he not the victory over the Saints ? Dwelleth he not in the Temple of the Highest ? Triumpheth he not in the Cities of the whole World ? Yes . ...... But without comfort , are his victories : without pleasure his dwelling places . For he knoweth his time is at hand . He that now giveth freedom , shall become bound ; And unto whom the whole World is as a Garden , shall there be no one foot left . Therefore are all his pleasures vanity : all his Triumphs smoak , and his Authority , nothing indeed , but a meer shadow : For that that is not , cannot be ; where , it is said of the Lord , it shall not be . Neither can truth , light , or wisdom , ascend from the Earth , but descend from the Heavens . Compare the Earth , ( into the which the Devil is thrust as into his dwelling ) with the Heavens , which are provided for the holy . Consider the pain of the one , and the pleasure of the other : The seat of Gods Justice , and Fountain of his Mercy : The Cave of Darknesse , and the Diadem of Light. And then cry , wo , wo , wo , unto such as erre , and whose lives are but shadows : For their felicity is such , as from whence it came ; and their reward is all one , with the spirit and prince of Darknesse . Compare fond knowledge , with true wisdom , Thy spirits of lying with us , that are the voice of truth : The vanity that they lead thee into , and the reward of our message : And say within thy self , peccavi . Wilt thou be perswaded by experience ? Consider thy imprisonments , thy affliction and shame of body . Consider the love of a few , and envy of a multitude . Weigh with thy self the vanity of thy life ; Thy rash foot-steps , All that happned unto thee , by the society , and ( as thou thinkest ) comfort ; but indeed the stinging pricks of thy enemies ...... Since , we came into thee , ( sent from the Lord , and calling thee , to God ) thou hast be●● delivered from them ; from a place full of fornication , and the wrath of God : exalted to the skirts of worldly honour ; and hast been satisfied for the necessities of this World. Holy is the money that is gotten righteously ; but accursed are the evils that are reaped with wrong . All which things thou hast by us in blessednesse , and in the knowledge of the will of God , above all men . Besides our continual presence with thee , to the comfort of thy Soul. Even these things are of us , and of our God. Which sware unto Abraham , and dwelleth in the Temple of righteousnesse . Now , therefore let experience be a Judge betwixt us and them . But , this sayeth the Lord. I deal with you as a Childe : But the vessels that I must use , must be pure and clean . Δ. Cleanse thou us , ( O Lord ) Cor mundum Crea in nobis ; Crea . Gab. ..... They that are incredulous believe not the Lord , but drive away his spirit : But where a grain is , it becometh as a mountain . The Lord is upon the earth : Take heed thou sweep thy house clean , for unto him that is naked , shall there be Cloathes given : But be that is covered already , shall be made bare . Consider with thy self : for the Lord speaketh not once more , till thou hast fulfilled thy own judgement . E. K. I will be contented to bury them in the field , and not to use them , or come at them : and that I will swear upon the Bible to perform : and if they be earthly , I will commit them to the earth : and so separate those shingles from the place near the spring : and in this manner fulfill my own judgement : For , I will not be obstinate , but commit all things to the end . Because thou art content to bury them ; and withall , upon faith in the promises of God , to abjure them in simplicity of heart , and external use .... simply , as a true meaning before the face of the highest : The Lord accepteth it , and it shall be sufficient . Further , thou hast 27. Confirmations of sin , and consent with the Devil , which your intention calleth Characters , whereby those seven and twenty , ( like unto their mother ) are become familiar and pleasant with thee , they must be brought before the Lord : and offered into his hands . For so long as they are , the wicked alwayes vex thee : For the Obligation burnt , the condition is void . These must be buried with the rest . [ E. K. Which rest ? ] ...... But must be brought , and burnt here before the presence of God : That , the cause diminished , the effect may perish . E. K. I will be contented to bury them likewise , beseeching the Almighty to accept of my intent herein , as of the rest before specified . ...... He is contented ; but let one be burnt . You may suffer one to testifie the discredit of the rest . It is but according to the grounds of thy own Magick . E. K. I do not understand your meaning herein . Gab. ..... Radius partis , may be sicut totius Corporis . E. K. I understand not that , also . Gab. ...... Magick worketh effect in things absent , that it doth in their parts , being present . The wicked kill the body absent , but the garment present : so are all of one confederacie , disgraced by the confusion of one . Thou art contented to bury them all , upon the confidence , and sure hope of the promises of the God of light , and to bring one as a confirmation of thy promise to testifie thy obedience as concerning the whole : which one burnt and abjured , may be a testimony to the Angels , that thou art obedient for God his sake , and for his testimony and truth . But this you shall burn with Brimstone onely . Whose ashes shall be kept as a testimony , till the rest be also consumed . This you shall do the next Monday at the rising of the Sun. That the number of the time may be of one bignesse . For , before August shall those Keyes be delivered unto you : which give entrance , yea , even into the privy Chambers of wisdom , whereof you shall have 14. the next Monday . And this dayes action is not the least amongst them . Glory be to God , and obedience unto man. E. K. The Curtain is drawn . Δ. We are desirous to know whether thus , this dayes action shall be finished : and whether we shall fast still as was prescribed . Gab. ..... Detract not from the day , that , which is commanded . Δ. We are very desirous to understand of the present estate of the Lord Albert Laskie : for as much as we were willed to go with him , and he linked to us in some part of our actions : To understand of his state , would be to our great comfort . Gab. ..... It needeth not , for the world her self is at hand . Δ. Verily , I understand not that speach : Is he coming back again ? What , We are commanded we know : And further then our Commandment is errour . He is in his hand that knoweth how to use him . E. K. I see a man climing over a Hedge , and as he clammereth over the stakes break , and he falleth down . Now he is going up between two Trees into a Medow-ward . Now he hath both the boughs in his hand , standing still on the ground . Now he goeth lower , there is a gap , and through that he is gone into the Medow ..... so it is of Laskie ..... said a voyce . Δ. This is dark : it may please you to give some light . g ..... This is more then enough for the matter . Cease to ask these things here , where it is said , no impure thing should enter . Δ. Gloria , laus & honor Deo Nostro Omnipotenti , Patri , filio & spiritui Sancto , nunc & semper . Amen . Δ. Note , at this present was one come , and in the house ( of whom we understood not till he was gone : ) whom the Lord A. Laskie had sent to certifie us , that first he was in some cumber and hindrance . Secondly , how Fabius ( his brother in Law ) and another had given him counsel , very rashly to proceed : But leaving that . Thirdly , by the gap and open way with estate of the Commons , or Citizens , by their great Zeal , and favour that he obtained his purpose . This ( in effect ) we understood at the Messager his return after noon . Which marvellous exactly did answer to the former shew . Remember that on Saturday after noon , the Chancelour came to Cracow , with 60 Coaches in his Company and train : he bringing in a close Coach ( covered with red ) the Lord Samuel S. Boroskie Prisoner , whom he took on Friday night before , at his sisters house , being separated from his Souldiers and servants , &c. Saturday , 14 Maii , Mane hora 6 Fere. † Cracoviae . Orationem Dominicam fudimus , &c. Mitte lucem tuam & veritatem , O Deus , &c. Δ. E. K. Said , he had done that with the trash specified , as he thought would be acceptable to the Lord : And as concerning one of the 27 Characters he had left it with me , ever since the last action , to be burnt at this dayes action , and it lay ready by me . E. K. Our instructours appeared at the very first looking of E. K. into the shew-stone . Δ. Will you that I shall now execute this burning of the Character here as a sacrifice ( to the highest ) of our humility and obedience ? Gab. ..... Not as a sacrifice , but as a victory . Δ. Shall I then do it , I pray you ? As with the consent of my yoke-fellow , and so all one to be taken as his action . ...... He that doth righteously offereth up a sacrifice . Nal. ..... It is true , that he that is obedient , and doth well , is accepted with the Lord. E. K. I did take sacrifice to be onely with bloud . Gab. ..... This is a sacrifice , because it is done righteously . E. K. You said , Not , as a sacrifice , but as a victory . Gab. ..... He that overcometh his enemy rejoyceth not for friendship sake , but for victory . The friendship toward God is obedience . He that obeyeth God , is a friend unto himself . God needeth not the love , or friendship of man. Therefore you rejoyce with God , who overthrew them , and thereby comforted . For he that dwelleth in the Lord is comforted . Thou 〈◊〉 thy mouth , and sayest before the Lord , The spirit of God hath descended . Δ. Gloria Patri , &c. And he hath 〈◊〉 into judgement with me , and I am condemned . But where Justice dwelleth , dwelleth also mercy . For , my Idolatry is forgotten before the Lord. E. K. Have you committed Idolatry ? E. K. Δ. He speaketh in your behalf Master Kelly . ...... I will therefore open my mouth , saying , I have erred . I will open my mouth also , and confesse my sins : And , I will vow unto the Lord against the wicked . And I will say unto the Lord. Lo , here are the spoils of the bloudy 〈◊〉 . Behold , O you Angels a blasphemy , and against the highest . Behold , the wickedresse of 〈◊〉 . Bear witnesse with me , for I have fulfilled his Commandement . Bear witnesse with me , that I return not , and rejoyce ; for such are the spoyles of the wicked . Gab. Art thou contented to consent hereunto ? E. K. What I have done with the rest , God , and they ( if they be of God ) know : upon the foresaid conditions I am contented to have this Character to be burnt . Let it be burnt . Δ. I burnt it immediately , with the flame of brimstone , and brought the burnt black coal or cinder thereof to the Table , and laid it on a paper . Now O Lord , darknesse is 〈◊〉 , let thy light shine in us , and thy truth prevaile . Gab. It is well . Δ. Blessed be the name of the highest : whose mercies are infinite . Oh , a sweet and comfortable sentence . E. K. Now Nalvage turneth round , as he was wont . Gab. Move not , for the place is holy . E. K. Now Nalvage putteth down his rod to the Table , he maketh a crosse upon the Table reverently . Nal. All things go forwards , Let us go FORWARD also . Δ. In the name of Jesus . Gab. Move not , for the place is holy . E. K. Nalvage prayeth . Nal. Not BACKWARD , as you were wont to do , but FORWARD . E. K. Now he maketh three reverent Cursies , as he was wont to do , before the Table . SAPAH Sá pah .   Sa pah . E. K. Now he is on the top of the Table . ZIMII Zi mii . DUIV Du iv . OD Od. E. K. He maketh cursy . NOAS Noas . TAQANIS Ta qu a nis . ADROCH as otch   Ad roch . DORPHAL Dorphal . CAOSG Ca ósg OD Od. FAONTS Fa onts . PIRIPSOL Pir ip sol . TABLIOR Tá blior. CASARM Casarm . AMIPZI A mip zi NAZARTH Na zarth . AF Af. OD Od. DLUGAR Dlu gar E. K. Now he maketh cursy round about to all parts of the Table , he kneeleth down . ZIZOP Zizop . Zod lida .   It is a Word and a Letter . E. K. He sheweth it not in the Table yet . Nal. Now I see the word of five Letters together , following letter by letter . ZLIDA Z. d-lida .   Z lida . Stay there . CAOSGI Ca ós gi . TOLTORGI Toltórgi . He maketh now Cursy . OD Od E. K. He seemeth to read as Hebrew is read . ZIZOP Zi zop . ZCHIS Zod chis Nal. It is better than the other , I mean that Zod-chis being of one signification , with Zizop that Zod-chis is better to be used . ESIASCH E siach . L L. TAUIU Ta ui u. OD Od. IAOD I á od . E. K. Now he maketh cursy again . THILD Thild , one Syllable . Now he ma — DS. ds . HUBAR Hubar . PEOAL Pe ó al. SOBA So ba. E. K. — CORMFA Cormfa CHISTA Kista .   Chis ta . LA La. VLS Vls. OD Od. QCOCASB   Q có casb. CA   Ca.     Sa. NIIS   Ni is . OD   Od. DARBS Obey Darbs-one Syllable . QAAS   Qá as . S. FETHARZI   Feth ár zi . K. E. Cursy . E. K. He hath drawn the Curtain . It is not to be seen what he doth . Δ. ......... of 4 minutes of time the Curtain was drawn . E. K. He is now otherwise apparelled , all the outside of his Gown is white Furre , on his head is an attire of furre , wreathed or wrapped as the Turks use ; his head is now ike a mans head , with short hair . OD Od. BLIORA Bli ó ra IAIAL Ia ial . EDNAS Ed nas . CICLES Ci cles . BAGLE Bá gle . ........... ie in as ien tle iad-as iade . ............ Ge jad .   i l. That is one Call. .......... b ....... Move not , for the place is holly . GAH Gah . SDIU es di u   S di u. — HIS Chis . EM Em. MICALZO Micálzo E. K. Cursy , and he kisseth the Table . PILZIN pilzen .   Pilzin . E. K The Curtain is now plucked again , for three minutes or four . Now the Curtain is opened again . Now is he changed . Now he is all in black sarcenet , very plentifull of stuffe , girded to him , and with the coller high to the midst of his face . SOBAM Sobam . EL. el   argenton . HARG Harg. MIR Mir. PIZIN Pizin . BABALON Babálon . Put out the last Pilgin . E. K. Why did you give us them ? Nal. ........ If it stand . OD od . OBLOC ob loc . SAMVELG Sam velg . DLUGAR Dlugar . MALPURG Mal purg . ARCAOSGI Ar ca ós gi . OD od ACAM A cám CANAL Sanal .   Canal . SOBOLZAR So bol zar TBLIARD Tbli ard . It is better if the T be made an F , and pronounced F bli ard . CAOSGI kaosgi .   Ca os gi . ODCHIF kif .   Od chif . ANETAB A né tab . OD od . MIAM Miam . TAVIV Ta viv . ODD Odd. DARSAR Darsar SOLPETH Sol peth . BIEN Bi en . BRITA B ri ta . The Curtain drawn again . Now it is opened . He is altered in apparel ; one half under the girdle is red , and above the girdle white . OD Od. ZAC .. AM Za cam . GMICALZO G-ni cálzo . SOBHAATH Sob há ath . TRIAN Trian . LUIAHE Lu i a he . ODECRIN O de crin . 〈◊〉 . MAD Mad. QAAON Q a a on . That is the second . Δ. Blessed . frac37 ; RAAS Ra as . ISALMAN I Sal man. PARA .. IZ Pa ra di zod . OECRIMI O écri mi. AAO A A ó.   Yal . IALPIRGAH I A L pir gah . E. K. The Curtain drawn again , and so remaind about 6 minutes . E. K. Being weary of sitting , I would gladly have leave to walk a little . His Apparel all one as it was . Nal. ...... You may ; but to sit , is more obedient . Δ. E. K. walked awhile . E K. Now , when it please you . Gab. ...... I feel a staggaring minde . Δ. That God which created you and us , make us to have constant mindes in all vertuous purposes . Gab. ...... I swear : Move not ; for the place is holy . QUIIN Qui in . ENAY Enay . BUTMON But mon. OD Od. INOAS In ó as . NI Ni. E. K. He prayeth . PARADIAL Pa ra di al. CASARMG Ca sarmg . The g as dg ármg . VGEAR V gé ar .   Kir . CHIRLAN Chir lan . OD Od. ZONA .. Zo nar . LUCIFTIAN Lu cif ti an . CORSTA Cors ta . VAULZIRN Vául zirn . TOLHAMI Tol há mi. SOBA Soba . LONDOH Lon dóh . The Curtain is drawn again : and after 6 minutes open . Now he is all in a blew long vesture , with a long train ; and hath a little Coronet of Silver on his head . ODMIAM Od mi am , or Od Nuám .   Kis CHISTAD Chis tad . ODES O des . Cursie . VM : DEA V má de a. OD Od. PIBLIAR Pib li ar . OTHILRIT O thil rit . ODMIAM Od mi am .   Kol . CNOQUOL Cno quol . RIT Rit . ZACAR Za car . ZAMRAN Zam ran . OECRIMI O é crimi . QADA : Q á dah . OD Od. OMICAOLZ O mi ca ol zod . AAIOM A A I om . BAGLE Ba gle . PAPNOR Pap nor . Cursie he maketh . IDLUGAM Id lú gam . LONSHI Lon shi . OD Od. VMPLIF Umplif . VGEGI V Ge gi . BIGLIA .. Bigli ad . Nal. ...... This is at an end . Δ. Blessed be he that is the beginning and ending of all things . E. K. The Curtain is pluckt . Now it is open , and he is all in green , with a Garland on his head . 〈◊〉 BAZMELO Baz me lo. ITA I ta PIRIPSON Pi rip son . OLN Oln. NAZAVABH Na za vábh . OX Ox. CASARMG Casarmg . G or V RAN V rán . CHIS Chis . VGEG V gég. .. SABRAMG Dsábramg . [ g not as dg . ] BALTOHA Bal to ba. E. K. The Curtain is drawn , for a while . Now is in a Robe like a Marble colour spotted , white , gray , and black . GOHOIAD Go hó i ad . SOLAMIAN So lá mi an . Fire came suddenly out of the Stone , that made E. K. start . TRIAN Tri an . E. K. Now he kneeleth . TALOLCIS Ta lól cis or sis . ABAIUONIN A ba i uo nin OD OD . E. K. He setteth his foot on a letter , pointing to it . He throweth fire on E. K. again . AZIAGIAR A zi á gi er . RIOR Rior . IRGILCHISDA Ir gil chis da. DSPAAOX . Dspá a ox . BUFD Bufd . CAOSGO Ca , or Ka os go . DSCHIS Ds chis . ODIPURAN Odi pu ran . TELOAH Té lo ah . CACRG Ca curg . OISALMAN O i sal man. LONCHO Lon cho , or ko . OD Od. VOUINA Vo ui na . CARBAF Car baf . NIISO Ni i so . BAGLE Ba gle . AUAUAGO A uá ua go . GOHON Go hón . NIISO Ni i so . BAGLE Ba gle . Δ. He casteth fire on E. K. MOMAO Mo ma o. SIAION Si a i on . OD Od. MABZA Mab za . E. K. He maketh a cursie , he sayeth Mabza again . IADOIASMOMAR Iad o i as mo mar . POILP Poilp , one syllable . NIIS Ni is , small sound of i. ZAMRAN Zam ran . E. K. The Curtain is drawn , white , and reddish , more red then white : Now it is away , and all open again : Now all his Gown is yellow and yellow furre in it ; and on his head , a Hoode of yellow like Velvet , &c. E. K. Why change you your Apparel thus : E. K. He speaketh very speedily to Gabriel , but I cannot perceive him . CIAOFI C I A O fi . CAOSGO Ka.   Ca os go . OD OD . BLI .... S Bli ors . OD OD . COR .... Cor si . TA Ta ABRAMIG A bra mig . This is the end of that . E. K. Now he pulleth the Curtain : Now it openeth again . His Apparel is now changed again of an Ashy and brown colour , in fashion as before . Gab. ..... Who is to be compared to our God ? 〈◊〉 MICAOLI Mi ca o li. BRANSG Bransg . P. . GEL Pur gel . NAPTA Nap ta . IALPOR 〈◊〉   I AL por . DSBRIN Ds brin . ... FAFE E fa fa fe . VONPHO Von pho . OLANI O L a 〈◊〉 . OD Od. OBZA Ob za . SOBCA Kae   Sob ca. VPAAH V pa ah . CHIS Chis . TATAN Ta tan . OD Od TANAN Tra nan . BALYE Ba ly e. E. K. Now he turneth round about . He maketh a cursie . So doth Gabriel . 〈◊〉 LAR A lar . LUSDA Lus da. SOBOLN So boln . OD O d. CHISHOLQ Chis hol q. CNOQVODI Cno quo di . CIAL Si i.   Ci al. VNAL V nal . ALDON Al don . MOM Mom. CAOSGO Ca os go . TA Ta. LA. LLOR Las ol lor. GNAY Gnay . E. K. He plucketh the Curtain , and quickly openeth it , and sayeth : ...... You must after E fa fa fe , put a P. E. K. My thinketh that I hear a rumbling , or clattering of Pewter in the stone . E. K. After he had spoken , he shut the Curtain again : Now the Curtain is opened again . LIMLAL Lim lal . AMMA Am ma. CHIIS Chiis . SOBCA Ka.   Sob ca. ADRID Ma drid ZCHIS Kis .   Zod Chis . OOANOAN O o A no an . CHI . Chis . AVINY A vi ny . DRILPI Dril pi . CAOSGIN Ca os gin . OD Od BUTMONI But mo ni . PARM Parm. ZUMVI Zum vi . CNILA Cni la. DAZI . Daz is . ETHAMZ E tham Zod. ACHILDAO Kil .   A chil da o. OD Od. MIR. M irk .   M irc . OZOL O zol . CH. . Chis . PIDIAI Pi di a i. COLLA .. Col lal . VLCININ Ul ci nin .. ASOBAMA A so bam . UCIM U cim . BAGLE Ba gle . IA. BALTOH I ad bal toh . CHIRLAN Kir .   Ch ir lan . PAR par . NII .. Ni i so . OD Od. IP Ip. O ... AFE O fa fa fe . BAGLE Ba gle . ACOCASB A co casb. ICORSCA 〈◊〉 I Cors ca. VNIG V nig . BLIOR Bli or . E. K. Now the Curtain is drawn . A voyce . The end of that . Δ. This is the fifth of this day . E. K. Now is the Curtain open . All his Cloaths are ..... ry , very clear , whitish , and blewish . CORAXO Co rax o. CHIS Chis . CORM . Cormp . OD Od. BLANS Blans . .... U .... AL Lu cal . AZI ........ R A zi a zor . PAEB Pa eb . SOBA So ba. LILONON Li lo non . CHIS Chis . VIRQ quu   Vir q. EOPHAN E o phan . OD Od. Between Chis and Virq , you must put in Op a word . RACLIR Ra clir . MA ........ Ma a si . BAGLE Ba gle . ........ SGI Ca os gi . DS ds . IALPON Yal   Jal pon . DOSIG as big .   Do sig . OD Od. BASGIM Bas gim . OD . Od. OXEX Ox ex . DAZIS Daz is . .... IATRIS Si a tris . OD Od. SALBROX Sal brox . CINXIR Cynx ir . F .... BOAN Fa bo an . UNALCHIS U n ál chis . CONST k.   Const. DS ds . DAOX Da ox COCASG gas dg .   Co casg . SALMAN Salman . 〈◊〉 . TELOC .. Te loch . CASARMAN Casar man. HOLQ Hol q. OD Od. Ti Ti. TA Ta. ZCHIS Zod chis . SOBA So ba. CORMF Cormf . IGA I ga . NIISA Ni i sa . BAGLE Bagle . ABRAMG Ab ramg . g , not us dg . Nonsp . N. NCP Noncp . ... Curtain is drawn ... The end of this . ....... This is the seventh . E. K. Now is the Curtain pull'd away : and quickly pull'd again . Now it is open again . He is apparelled , of colour between a blew , and a red mingled ; but blew seemeth to be the ground . From the shoulder on the arms , is a trunk of seven pendant labels , with laces . On his head a very broad Hat , between dun and black colour . His apparel is very long . NONCI Non ci , si . DSONF Dsonf . BABAGE Ba ba ge . OD Od. CHIS Chis . OB Ob. HUBAIO Hu bá i o. TIBIBP Tibibp . ALLAR Al lar . ATRAAH A tra ah . OD Od. EF Ef. DRIX Drix . FAFEN Fa fen . MIAN Mi an . AR Ar. ENAY E nay . OVOF O vof . SOBA So ba. DOOAIN Do ó a in . AAI A a i. IVONPH I vonph . SOBA So ba. VPAAH Vpa ah . CHIS Chis . NANBA Nan ba. ZIXLAY Zix lay . DODSIH Dod sih . ODBRINT Od brint . TAXS Taxs. He maketh Cursie . H ..... Hu 〈◊〉 ro . TAST .. Tas tax . YL .. Yl si . ...... Do a lim . ..... E o lis . ..... Ol log . ..... Ors ba. DSCHIS Ds chis . AFFA Af fa. MICMA Mic ma. ISRO Is ro . MAD Mad. OD Od. LONSHITOX Lon shi tox . DS ds . JUMD . Jumbd . LUSDAN Lus dan. EMOD E mod . DSOM dsom . OD Od. TLIOB Tli ob . DRILPA Dril pa. GEH jeh .   Geh . YLS as Yils .   yls . MADZILODARP Mad zi lo darp , That is the Twelfth . ........ ILS. ................ Di alpert . ............... Za car . ............... Go bus . .................. Zamran . ......... O do . ... ICLE CICLE . QAA Qáa. That is a call . ¶ . This is the eighth NAPEAI Na pe ai . BABAGEN jen .   B ba gen DSBRIN Ds brin . OOAONA Ux.   O O Ao na . LRING LRING . VONPH Vonph . SOBAIAD So bai ad . IVONPOVNPH I von po vnph . AL. ON Al don . DAXIL Dax il . OD Od. TOATAR To a tar . E. K. The Curtain is pluck't to . A voyce . That is the thirteenth . E. K. Now it is open again . E. K. He is now as if he had a pall , or Robe of Gold with a strange Cap of Gold on his head . ... Ils. ......... Mi ca ol zod . . L. IRT Ol pirt . IALPRG Yal .   I al purg . BLIORS B liors . DS Ds. ODO Odo . BUSDIR Bus dir . OIAD O i ad . OVOARS O vo ars . CAOSGO Ca os go . CASARMG . Ca sar mg. LA ... Là i àd . ERAN E ran . . INTS Brints . CAFAFAM Ca fa fam . DS Ds. IVMD I vmd . AQLO 〈◊〉 .   A q lo. ADOHI A do hi. QZMOZ Moz . OD Od. MAOFFAS Ma óf fas . BOLP Bolp . COMOB .. IORT Co mo bli ort . PAMBT Pambt . Curtain is now pluckt to . A voice ..... That is all . Blessed be the Creator of all , who hath mercy on all . E. K. Now he is here , apparelled as he was wont to appear . Nal. ..... Thus , hath the Lord kept promise with you : and will not forget the least part of his whole promise with you . Keep you therefore promise with the Lord ; for , he is jealous , and not to be defiled . Proceed as you now do . The next Monday you shall have , as many . Δ. Will it please you to deliver us the English of these 14 now , as you were wont to do ? Nal. ..... The English will have a day by it self . Nal. ..... The [ Δ. ] Third Monday to come , you shall have them all . So that , you have but three dayes to labour . Δ. You speak of the next Monday , and the third ; and speak nothing of the second Monday : and you said , that the English will have a day by it self : And you say we have but three dayes to labour , &c. Nal. ..... What I have said , is so . Go also , and refresh your selves . [ E. K. The Curtain is drawn . ] A voice . ..... Stay there . A voice . ..... Give God thanks , and make an end . E. K. Prayed the 145. and 146. Psalm kneeling reverently ; and I likewise in heart consenting thereto , attentively listning . Note ..... E. K. is very well perswaded of these Actions now , thanked be the Highest , who is Almighty . Δ. Laudate Dominum de Caelis , laudate eum in excelfis : laudate eum omnes Angeli ejus , laudate eum omnes virtutes ejus . Quia ipse dixit , & facta sunt nobis . Non 〈◊〉 taliter omni nationi . Soli Deo nostro , laus omnis , Victoria , Triumphus , & Jubilatio , Amen . Monday Cracoviae Maii , 21. 1564. Mane , hora 5. Actio Tertia , Lunaris . E. K. There appeareth neither Vail , nor any thing else in the Stone . Δ. At length appeared one , but none of them : he is jolly and green , with a long ( like green Velvet ) Robe : his hair long , like yellow Gold : nothing on his head but his hair . He standeth as though he stood in a cloud , above the usual paviment in the air . ..... Lo the Sun shineth , and men fear no rain , the clouds are dispersed , and they look not for a tempest : But when it raineth mightily , or the heavens frown , then keep they their houses , saying one to another , What unreasonable Tempest is this ? what Hail-stones are these ? Good Lord , who ever saw such windes ? were there ever such windes ? So shall it be of the power of God , which holdeth in his hands the windes , and scattereth cloudes abroad with his feet : For of his coming , shall it be said amongst you , My Spirit hath vexed me , and I am troubled : Why hast thou brought in things , greater than thy self ? or where shall this power dwell that overshadoweth me ? Wanting you shall desire , ( as you do ) and being filled you shall think you have too much . Flesh can never be throughly mortified but with death . Think not , that the Lord is as the Sun , that keepeth his continual watch through the heavens ; which because be is made for a time , is also tied to time . He that sitteth and judgeth , keepeth no course ; but a continual performance of his long-before providence : For he that useth him otherwise , shall be rejected because his [ Δ. ] dwellings are not in the mansions of the faithful . Lift up your ears therefore ; for thus saith the highest : Who made the heavens , or spread them like a garment ? Who breathed into man , the spirit of understanding ? Who overthrew the proud world with waters ? Who smiled at the ruin of Pharaoh ? Who rooted the wicked out of their seates ? and made them become vineyards for my people : yea the stiff-necked generation ? Who threw down the Towers of Babylon , and the great Harlot ? Who dwelt upon the Earth , and became flesh , to pay for your wickednesse ? Who tumbled the stone from the Well , that the Sheep might drink ? Even he it is , that gave all these their times . He it is , that is as able to make you understand , as those , that cast into the waters , and said , Let us draw up our 〈◊〉 : which alwayes dealeth with the weakest : To the intent he might prove himself the strongest . [ E. K. He speaketh a great deal of speech as to himself , which I perceive not . ] ..... Even he it is , that will make you strong and wise , If he find you with garments . He it is , that saith unto you , Waver not , Be stedfast ; for the faithful are never unrewarded . [ E. K. He putteth his right hand out of the Stone , being grasped together . Now he openeth his hand , and it is written in ; and it is so far from me , that I cannot read it : yet he seemeth to be nearer to me , very much more than his hand . The writing seemeth to be like the leaf of a Book . Thus it was written . ..... Have an eye to my foretelling .... Troubles . Sudden sorrow is at hand , in all the earth . No , his Ship is almost built . Laskie , if he serve me , shall be King of Poland . If he serve another , his bowels shall fall out , before him with poison . E. K. Now he clasped his hand together , and stayed the reading . Δ. Whom is Laskie to serve ( O Lord ) but thee ? to keep thy Laws , Statutes and Commandements ? not to depend upon any creature . ..... The King and Chancelor have sold the people of this Land , and are sworn Turks . Return not home to Lasko ( Laskie ) for , if thou do , thou shalt offend me . Go to the Emperour ; for I will comfort thee with his favour . Let him not return thence , till he be warned by me . Δ. You mean , from the Emperours Court ? Δ. I beseech you , by what token , shall he receive your warning ? ..... Be thou his right hand , to his body , and his mouth to me . I will be merciful unto him , and hold up his head . Leave off , till the seventh hour of the day ; then cometh the Action . Δ. Mean you the seventh hour , as from midnight last ? Δ. That beginneth at noon , if you make but 12 hours in the day : or at 11 if you reckon common hours . ..... The seventh from the Horison : Run , that run can . E. K. He himself runneth away . Δ. All Glory and Praise be to God. Amen . Eadem die 〈◊〉 , hora 7 ( inchoante ) in meridie . Hora planetaria . E. K. After a quarter of an hour ( almost ) appeared our Instructors , as of .. e time . Δ. Gloria patri & filio & Spiritui Sancto , sicut erat in principio & 〈◊〉 & in sempiterna 〈◊〉 seculorum . Amen . Gab. ..... Move , move , move not , for the place is holy . Re patient a little while . E. K. Nalvage prayeth all the while . E. K. Gabriel riseth out of his Chair again , and warneth as before ( thrice ) that we should not move , for the place is holy . Nalvage maketh a crosse toward the 4 quarters of the World , with his rod , as he was wont . Nal. ..... There are 30 Calls yet to come . Those 30 are the Calls of Ni .. Princes and spiritual Governours , unto whom the Earth is delivered as a portion . These bring in and again disp .. Kings and all the Governments upon the Earth , and vary the Natures of things : with the variation of every moment ; Vnto whom , the providence of the eternal Judgement , is already opened . These are generally governed by the twelve Angles of the 12 Tribes : which are also governed by the 7 which stand before the presence of God. Let him that can see look vp : and let him that can here , attend ; for this is wisdom . They are all spirits of the Air : not rejected , but dignified ; and they dwell and have their habitation in the air diversly , and in sundry places : for their mansions are not alike , neither are their powers equal . Understand therefore , that from the fire to the earth , there are 30 places or abidings : one above and beneath another : wherein these aforesaid Creatures have their aboad , for a time . 〈◊〉 tota terra distributa sub 12. Principibus Angelis , 12. Tribuum Israel : quorum 12. aliqui plures , aliqui pauciores partes habent sub suo regimine ex 91 partibus in quas tota terra hic demonstratur esse divisa . A pocalypsi Johannis Testimonium , de 12 Angelis 12 Tribuum , Cap. 21. Quando dividebat Altissimus gentes , quando separabat filios Adam , constituit terminos populorum , juxta numerum filiorum Israel : Hoc igitur hinc egregiè patere . They bear no name . [ E. K. What is without a name ? ] ..... Their orderly place : But w .. they have , in respect of their being . Vnderstand them therefore , by the first , second , third .. so , thirtieth Air. ... are so to be nominated , O thou the Twentieth air , O thou sixteenth Air , &c. ... sometime , ( yea all together ) two or three , of the .. else govern , by times , which are the Kings unto these ... e to be spoken of ) and beare rule together , and at one time in the divisions . In the first Air , the ninth , eleventh , and seventh Angel of the Tribes , bear rule and govern . Vnto the ninth , 7000. and 200. and 9 mini 〈◊〉 Angels are subject . Vnto the eleventh 2000 , 300 , 60. Vnto the seventh 5000 , 〈◊〉 , 60 , 2. Nal. ..... Count the number ..... Δ. The whole sum of this Government amounteth to 14931. Nal. ..... It is right . 2. The second is divided into 3 parts , the Angel of the fourth Tribe hath the first ; The Angel of the second , the second ; The Angel of the second the third . The fourth hath these many 3000 , 600 , 30 , 6. The first second of the second 2000. .. 0. 60. 2. The last of the second ... 00 , 900 , 60 , 2. Adde these together . Δ. They are ..... 6660. 3. The third . The first , The ninth , The second , the seventh , The third the tenth . The ninth ..... 4400. The seventh or the second ..... 3660. The tenth or the third ..... 9236. Nal. ..... Number them ..... Δ. They are in all ..... 17296. 4. Nal. ..... The fourth hath also his three parts . The Angel of the tenth Tribe hath the first . The tenth hath also the second . The twelfth hath the third . E. K. He prayeth . The first tenth ..... 2360. Second tenth ..... 3000. Twelfth or the third ..... 6300. Number the fourth also . .. — They are ..... 11660. .. is also threeford . The first of the Tribes have the first .. enth hath the second . The eleventh hath the third . The first hath under him 8630. The seventh or second .... 2306. The eleventh , The third — 5000 , 800 , two . Number them . Δ. They are — 16738. E. K. He prayeth reverently . Be patient for a while . These govern in the sixth . Δ. If I understand you right , these . 6. These govern in the sixth place ( which is to come ) The Angel of the fifth tribe , hath the first part . ( for there are ..... ) The Angell of the twelfth hath the second . The Angel of the fifth hath the third part . The Angell of the first , that is to say , of the first fifth , hath subjects , 3000 , 600 , 20 , of the second or twelfth , 900 , 200 , of the third place and second fifth 7000 , 200 , 20. The fifth governs in this order twice , therefore it is termed the second fifth . Number it . Δ. They are — 20040. 7. The seventh hath also three places . The fourth hath the first . The third hath the second . The eleventh hath the third . The fourth and the first place — 6000 , 300. 60 , 3. The third Angell and second place , 7000 , 700 , 6. The eleventh Angell the third place , 6000 , 300 , 20. Number it . Δ. They are 20389. so , ..... it is the seventh . 8. The eight Ayre , hath also three parts . The Angel of the fifth hath the first . The Angel of the first hath the second . The Angel of the ninth hath the third . The fifth Angel and first place 4000 , 300 , 60 , 2. She first Angel and second place 7000 , 200 , 30 , 6. The ninth Angel and the third place , 200 , 300 , 2. Number it . Δ. They are — 13900. 9. The ninth is also of three places . The third Angel hath the first place . The tenth Angel hath the second . The ninth Angel hath the third , the third Angel hath in the first place 9000 , 900 , 90 , 6. The tenth Angel and the second place 3000 , 600 , 20. The ninth Angel and the third place , 4 000 , 200 , 30. Number them . Δ. They are — 17846. 10. The tenth hath places also three . The eleventh Angell occupieth the first . The seventh Angel occupieth the second . The ninth Angel occupieth the third . The eleventh Angel and first hath 8000 , 800 , 80. The seventh Angel in the second , 1000 , 200 , 30. The ninth in the third , 1000 , 600 10 , 7. Number them . Δ. They are — 〈◊〉 . Nalvage prayeth . Gabriel . ..... Take heed you move not . 11. The eleventh , is three as before . The first is occupied by the tenth . The second by the sixth . The third by the third . In the first place . 3000 , 400 , 70 , 2. In the second place , 5000 , 200 , 30 , 6. In the third place , 5000 , 200 , 30 , 4. Number them . .. — They are 15942. 12. The twelfth hath also his divisions . Three first places is of the sixth . Second place of the eighth . Third of the second . The first hath 2000 , 600 , 50 , 8. The second , 7000 , 700 , 70 , 2. The third 3000 , 300 90 , 1. Number it . . — They are 13821. 13. The thirteenth hath three . The tenth is in the first . The first is in the second . The seventh is in the third . The first hath 8000 , 100 , 10 , 1. The second 3000 , 300 , 60. The seventh Angel in the third 4000 , 200 , 10 , 3. Number it . Δ. They are 15684. 14. The fourteenth hath threefold place as the rest . The fift Angel occupieth the first , The seventh occupieth the second , The twelfth occupieth the third . The first which is the fifth Angel , 2000 , 600 , 70 , 3. The second hath 9000 , 200 , 30 , 6. The twelfth 800 , 200 , 30. Number it . Δ. They are — 20139. Nal. Have 〈◊〉 . E. K. Now he standeth on the top of the Table . Mark diligently . OCCODON Occodon . Answereth to the Angell of the ninth , which is of the first , which occupieth the first place of the first Ayre . It is the name of that part of the earth which is governed by the Angel of the ninth Tribe , and those that are under him in the first division . The first Ayre . Mark diligently . ..... Pax comb . Answereth the eleventh Angel , and is that part of the Earth which is governed by him and his Ministers , in the second place of the first Ayre . Mark VALGARS Val gars . It answereth to the seventh Angel and to his Ministers , 5562 , which are the 〈◊〉 part of the first Ayre . Mark deligently . DOAGNIS Do ag nis . It is the first part of the second , the first part of the earth , which is governed in the first part of the second , as it shall after appear , under the fourth Angel. Mark diligently . PACASNA Pa cás na . It is the name of that part of the world on earth , that is governed in the second part of the second Ayre , BY THE ANGEL of the second Tribe , with his Ministers . 2362. Thus you shall understand of all the names that follow . D .. AL .. VA Di a li v a.   The third of the second : whose governour is the ..... nons of the Tribe .   The Third Ayre in the first place . SAMAPH . Sa ma pha .   Samatha hath over it of the Tribe the ninth .   The second of the third is . VIROCHI . Ki.   Viróchi .   Vnder the seventh of the Tribe .   The Third place of the Third Ayre . ANDISPI An dìs pi .   It is governed by the Tenth of the Tribe .   The fourth Ayre , The first part . THOTANF Tho tanf .   His Governour is the Tenth of the Tribe , whose Ministers are 2360.   The second of the fourth . AXZIARG Ax zi arg .   It is governed by the tenth of the Tribe . 〈◊〉 Poth nir .   It is governed by the Twelfth of the Tribe .   The fifth Ayre , The first part . LAZDIXI Laz dix i.   Which is governed by the first of the Tribe .   The second part of the fifth . NOCAMAL No cá mal .   Which is governed by the seventh of the tribe .   The Third of the Fifth . TIARPAX Ti ár pax .   Which is governed by the eleventh of the Tribe , whose Ministers are 5802.   Be patient awhile . The sixth . Gab. ..... Move not ..... Moses was to seek in these secrets . Nal. ..... The first of the sixth whose Governour is the fifth of the Tribe . S. XTOMP Sax tomp . The second of the sixth , whose Governour is the twelfth of the Tribe .   VAVAAMP 〈◊〉 Va amp . The third of the sixth , which is governed by the fifth of the Tribe . ZIRZIRD Zir zird . Whose Ministers are 7220 as before .   The first of the seventh is governed by the fourth Tribe .   OBMACAS Ob ma cas . K. E. Ever the Table turneth to the letter under . The second of the seventh , whose the third of   GENADOL   Ge na dol . The third of by the eleventh .   ASPIAON . As pi a on . The first of the eighth , whose Governour is the fifth , &c. whose Ministers are 43   ZAINFRES Zá in fres . The second of the eighth , by the first of the Tribe , whose Ministers 7236.   TODNAON Tod na on . The third of the eighth by the ninth of the Tribe , ad under him 2303.   PRISTAC Pris tac . The ninth : the first , governed by the third , whose Ministers , 9996.   ODDIORG Od di org . The second of the ninth by the tenth , whose Ministers 3620.   CRALPIR Cral pir . Move not for the Lord is great amongst you .   The last of the ninth by the ninth of the Tribe . Ministers 4230. DOANZIN   Do an Zin The first of the tenth by the eleventh of the Tribe . LEXARPH Lex arph . Xarph . The second of the tenth by the seventh . COMANAN Co ma nan . The third of the tenth by the ninth . TABITOM Ta bi tom .   Whose Ministers are 1617. Have patience .   The first of the eleventh , governed by the tenth .   Ministers 3472. MOLPAND Mol pand .   The second governed by the sixth Ministers 7236. VSN . RDA Vs nar da. The third by the third .   Ministers as before 5234. PONODOL Po no dol .   The first of the twelfth , go by the sixth . TAPAMAL Ta pa mal . The second of the twelfth by the eighth Angel. GEDOONS Ge do ons . The third of the twelfth by the second . AMBRIOL Ambriol . The first of the thirteenth governed by the tenth .   Ministers 8111. GECAOND Ge ca ond The second by the first of the Tribes . LAPARIN La pa rin . The last of the thirteenth by the seventh of the twelve . DOCEPAX Do ce pax .   Is Italia . The first of the fourteenth by the fifth of the Tribes . TEDOAND Te do and. This is England and Scotland too , called anciently by the name of Britania . There liveth not a man that knoweth the truth of the British Originals . Δ. The British Originals . The second of the 14. by the seventh . VIVIPOS Vi vi pos . The last of the fourteenth by the twelfth .   Ministers 8230. OO . NAMB O o a namb. E. K. Now he prayeth . E. K. Now Gabriel standeth up . Gab. ..... The Lord pardoneth your fasting , and accepteth the inward man , labour also to morrow . You shall have the rest . Δ. May I be bold to ask you one question ? Gab. ..... You may . Δ. Is the Queen of England , alive , or dead ? ..... She liveth . I am nothing near the earth . E. K. The Curtain is drawn . We prayed joyntly some prayers . Δ. Upon my motion , for the Lord Al. Las. how to deal with the Chancelour , the Curtain was drawn open . And he in the green , who appeared to day , came into the stone , and said as followeth . Thus sayeth the Lord : Joyn body to body , but let mindes be separate , for he is despised in the sight of God , and is delivered over to destruction , which doth tarry , till it finde him ready . Israel deceived Egypt , and saw Egypt overthrown . Let him do what he will with him , but let him not joyn his minde with him . Δ. We are desirous to know your name . My name is called Dic illis . I am one under Gabriel , and the name of Jesus I know and honour . Δ. Jesus declared his name , and so have other good Creatures before unto us . Map. My name is Mapsama . Δ. Is , dic illis , the Etymology thereof ? Map. It is . Δ. How much it importeth for us to understand the best counsel that is to be given to A. L. you know , &c. Map. ..... I am commanded , and I have done my commandment . But see , that thou , and he fulfill those things that are commanded you by me . Δ. You said I should be his mouth to you : How shall I execute that , I pray you ? Map. ..... Not to me , but to God. Δ. By prayer mean you ? Map. ..... Yea , and by presence . Δ. By presence , with whom ? Map. ..... Thou shalt go from hence with him to the Emperour : God will stir up farther matter , by thy presence there . Δ. Shall all our Lessons be finished , and sufficient power delivered unto us according to the promise of God ? ..... you shall be able to practice by Sunday . Δ. By which Sunday ? ..... But the practices that are the instructions of the Highest , are not but in lawful causes and for necessity , to glorifie God ; and against 〈◊〉 . Δ. What shall , then , be the hability of my skill to practice , before Sunday nex Map. ..... These Calls touch all the parts of the World. The World may be dealt withall , with her parts ; Therefore you may do any thing . These Calls are the keyes into the Gates and Cities of wisdom . Which [ Gates ] are not able to be opened , but with visible apparition . [ Δ. And how shall that be come unto ? Map. ..... Which is according to the former instructions : and to be had , by calling of every Table . You called for wisdom , God hath opened unto you , his Judgement : He hath delivered unto you the keyes , that you may enter ; But be humble . Enter not of presumption , but of permission . Go not in rashly ; But be brought in willingly : For , many have ascended , but few have entred . By Sunday you shall have all things that are necessary to be taught ; then ( as occasion serveth ) you may practice at all times . But you being called by God , and to a good purpose . Δ. How shall we understand this Calling by God ? Map. ..... God stoppeth my mouth , I will answer thee no more . Δ. Misericordia Dei sit super nos , veritas ejus fulgeat & floreat in cordibus nostris . Amen . Δ. E. K. read this prayer devoutly , and I joyning my mind to his pronunciation thereof kneeled by . Domine Jesu Christe , Deus salutarium nostrorum . Cnjus nomen fit benedictum 〈◊〉 & quotidie : qui ascendisti super Coelum 〈◊〉 , ad dextram Dei patris : denuo venturus ad judicandum in nubibus , cum potestate magna , & majestate mirabili , educ nos vinctos in peccatis in fortitudine 〈◊〉 〈◊〉 : ut dealbemur per remissionem peccatorum super nivem ; adeo ut beneplacitum sit tibi habitare in nobis , & nos 〈◊〉 te . Amen . Δ. Ex Psalterio post 67 Psalmum . Tuesday Cracoviae , Maii 22. 1584. in Whitson-week , Mane circa 7. After our sitting , and some prayer used , appeared a very little Creature , on the Cushion , by the Stone : saying , Put out your Candle ; for you shall have nothing to do , to day . Δ. What is your name that we may 〈◊〉 your message for our excuse : seeing we were bid yesterday to labour to day . E. K. He is gone . Δ. After that about half an hour , there appeared our Instructors , as before time . Gab. ..... Move , move , 〈◊〉 〈◊〉 , for the place is holy . E. K. Gabriel standeth up , and after a while said . ..... The heavens are called 〈◊〉 , because of their obedience . The earth accursed , because of her frowardnesse . Those therefore , that seek heavenly things , ought to be obedient ; lest with their frowardnesse , they be consumed in the end , burnt to ashes with fire , as the Earth shall be for her unrighteousnesse . Therefore , be you obedient , and full of Humility ; using the instrument of righteousnesse , ( which is faith ) That you may be 〈◊〉 of the celestial comforts ; which are the hire of such as forsake their frowardness It hath been said unto you , .... Measure not out Gods building . It hath been said unto you , .... Continue to the end It hath been also told you , ... That the Determinations of God are not as yet established upon you . For it is written , It may , again be * 〈◊〉 I speak this for your instruction : For many have the power of God , but not unto righteousnesse : as was evident amongst the Jews in the choice of their Kings . In the very 〈◊〉 of God , amongst those that entred into the holy place . For , all that the Prophets 〈◊〉 were not good . Not , that they were evil in the time of their anointing , but because 〈◊〉 〈◊〉 , and the dignity of their office was defiled in them in the end , through their own frowardnesse . 〈◊〉 〈◊〉 also were chosen in righteousnesse , and by the spirit of God : but they became Rebels in the 〈◊〉 house : and such as of whom it is said , Altissimus autem fuit scandalum illis . Even so 〈◊〉 〈◊〉 may it be with you . Δ. Jesus defend us from that 〈◊〉 . For although , it hath pleased 〈◊〉 , 〈◊〉 shew himself unto you , yet are you not ashamed to say : If the harvest cometh not in , at the 〈◊〉 appointed , I will become a runnagate . But Euge ( my brethren ) Hath the Lord need of you ? It needeth not be told you ; you know the contrary . Then it 〈◊〉 you have need of God. But for what ? and why ? That your souls may overcome this World , overcome the body , to the dignity of an Angel. And because you are 〈◊〉 , and turned out to the field , full of brambles and misery , leane , naked , and unarmed , to fight against him , that resisteth against the might of God. Consider these last two , and then answer your selves , for the rest . I give you a short warning . God will fulfil his promises : And ( as he hath said ) by this August , you shall understand . 1. How to know and use God his Creatures , good and bad . 2. But when , and for what , is the gift of the Highest , and shall be fulfilled in you ( If you will be obedient ) when it pleaseth him : even with a sound from his own mouth , saying , Venite & audite . For these Actions are two fold : Consider it , if you can : and they are the greatest , because they are the last , and contain all that hath been done before them . Which if you consider well , and to what you are called ; you shall perceive , that the Judgements of God , are not a Tennis-ball . Thus much I thought to warn you my brethren . Have a little patience for the Action . He that stirreth from his place shall find the reward of it . Δ. After half an hour ? Gab. ..... Move not , Move not , Move not . ..... The fifteenth . Three parts . The ninth hath the first , The tenth hath the second . The twelfth the third . The 16 hath 3 parts . The second hath the first , The third hath the second , The twelfth hath the third . 17. ..... The seventeenth . The second hath the first , The first hath the second , The ninth hath the third . 18. ..... The eighteenth is of three . 1 hath the fifth , 2 the seventh , 3 the twelfth . E. K. He threw like dust out of the Stone toward my eyes . 19. ..... The ninteenth is also threefold . 1 ..... The twelfth . 2 ..... The eighth . 3 ..... The eleventh . 20 The twentieth is also threefold . 1 ..... fifth . 2 ..... third . 3 ..... seventh . 21 The one and twentieth , is also threefold . 1 ..... twelfth . 2 ..... eighth . 3 ..... sixth . E : K. There standeth one , at one of my eares , and at another , another , howling like Dogs ; and said , Ah you beggars ! Gab. ..... He will deceive you , take heed lest you move . E. K. He seemeth to be telling money behinde me . Δ. Look not back in any case . The ninth of the fifteenth hath under him [ Δ. ] of the 12. 1000. 300. 60. 7. The tenth of the first [ Δ. ] hath under 1000. 300. 60. 7. [ Δ. ] of the 12. The twelfth of [ Δ. ] the first 1000. 800. 80. 6. The first of the second [ Δ. ] hath under him 9000. 900. 20. and he is the second of the twelve . The second of the second , which is the third of the 12. 9000 , 200 , 30. The third of the third , which is the twelfth of the twelfth , hath under him 7000 , 200 , 40. The first of the third ( the second of the 12 ) hath under him 7000 , 600 , 20 , 3. The second of the third , which is the first of the 12. 7000 , 100 , 30. 2. The third of the third , which is the ninth of the 12. hath with him , or under him , 2000 , 600 , 30 , 4. 18. The first of the fourth , which is the fifth of the 12. 2000 , 300 , 40 , 6. The second , which is the seventh of the 12. under him 7000 , 600 , 80 , 9. The third of the fourth , which is the twelfth of the 12. under him 9000 , 200 , 70 , 6. The first of the fifth , which is the twelfth of the 12. under him , 6000 , 200 , 30 , 6. The second which is the eighth of the 12. under him , 6000 , 700 , 30 , 2. The third of the fifth : which is the eleventh of the 12. under him , 2000 , 300 , 80 , 8. The first of the sixth , which is the fifth of the 12. under him 3000 , 600 , 20 , 6. The second of the sixth ..... the third of the 12. 7000 , 600 , 20 , 9. The third , which is the seventh of the 12. under him 3000 , 600 , 30 , 4. 21. The first of the seventh , which is the twelfth of the 12. under him 5000 , 500 ; 30 , 6. The second of the seventh , which is the eighth of the 12. under him 5000 , 600 , 30 , 5. The last of the seventh , which is the sixth of the 12. under him 5000 , 600 , 50 , 8. Number every Ayre . Δ. — The 15. — 4620 The 16. — 28390 The 17 — 17389 The 18 — 19311 The 19 — 15356 The 20 — 14889 The 21 — 16829 The first of the fourth seventh hath three parts . Have patience for a while . 1 — is the twelfth of the twelve . 2 — is the first of the twelfth . 3 — is the twelfth of the twelve . 23. The first of the second . 2 — the seventh of the twelve . 1 — the seventh of the twelve . 3 — the eighth of the twelve . 24. The third . 1 — the fourth of 2 — the tenth . 3 — the twelfth of the twelve . 25. The fourth . 1 — the fourth . 2 — the second . 3 — the twelfth of the twelve . The fifth . 1 — the twelfth . 2 — the eighth . 3 — twelfth of the twelve . 27. The sixth . 1 — the second . 2 — the fourth . 3 — the fifth . 28. The seventh . 1 — the tenth 2 — the ninth 3 — the sixth of the twelve . 〈◊〉 The first of the first , which is the twelfth of the twelve , under him 2000. 200. 30. 2. The second of the first , under him 2000. 300. 20. 6. The third of the first , which is the eleventh of under him 2000. 300. 60. 7. .. The first of the second , which 7000. 300. 20. The second under him 7000. 200. 60. 2. The third of the second , which is the second of the 12. under him 7000. 300. 30. 3. 24 The first of the third , which is the fourth of the twelve , under him 8000. 200. The second of the third , which is the tenth of the twelve , under him 8000. 300. 60. The third of the third , which is the eleventh of the twelve , under him 8000. 200. 30. 6. 25 The first of the fourth , which is the fourth of the twelve , under him 5000. 6000. 30. 2. The second of the fourth , which is the second of the twelve , 6000. 300. 30. 3. The third of the fourth , which is the twelfth of the twelve , under him 6000. 200. 30. 6. 26 The first of the fifth , the which is the twelfth of the 9000. 200. 30. 2. The second of the fifth , which is the eighth of the twelve , 3000. 600. 20. The third of the fifth , which is the twelfth of the twelve , 5000. 600. 30. 7. 27 The first of the sixth , which is the second of the twelve , hath under him 7000. 200. 20. The second of the sixth , the fourth of the twelve , 7000. 500. 60. The third , which is the fifth of the twelve , 7000. 200. 60. 3. 28 The first of the seventh , the tenth of the twelve , 2000. 600. 30. The second of the seventh , which is the ninth of the twelve , under him 7000. 200. 30. 6. The last of the seventh , the sixth of the twelve , under him 8000. 200. Δ. The 22 th . .... is ..... 6925. 23 — 21915. 24 — 24796. 25 — 18201. 26 — 18489. 27 — 22043. 28 — 18066. They ..... I kneel to prayer . Then the Curtain was drawn . E. K. There appeareth like the snuf of a Candle on the top of the stone , it is like a little spark of fire . After this , Gabriel said by voyce , Have patience . Δ. After half an hour . A voyce said ... look to .... to E. K. E. K. The Curtain is drawn open . Nalvage standeth on the top of the Table . Nal. ..... The first part of the first seven you bad to day . The ninth . TAHANDO . Ta ban do . The tenth , the second of the first , which is the tenth .   NOCIABI No ci a bi . The third .   TASTOXO Tas to x o. 16 The first of the second .   CVCARPT Cu carpt . The second .   LAVACON La va con . The third is governed by the twelfth of the twelfth . Ministers 9240. SOCHIAL Ki   So chi al. 17 The third . The first , which is the second of   SIGMORF Sig morf . The second .   AYDROPT Ay dropt . The third , whose governour is the ninth of the twelve .   TOCARZI To car zi . 18 The first of the fourth .   NABAOMI Na ba o mi. The second .   ZAFASAI Za fa sai . The third .   YALPAMB Yal pa M B. The first of the fifth .   TORZOXI Tor Zóx i. The second .   ABAION A ba i on . The third .   OMAGRAP O ma grap . 20 The first of the sixth .   ZILDRON Zi L dron . The second of the sixth .   PARZI . A Par zi ba. The third of the sixth .   TOTOCAN To to can . The first of the seventh by the twelfth .   CHIRSPA Chirs pa. The second of the seventh .   TOANTOM To 〈◊〉 tom . The third of the seventh .   VIXPALG Dg.   Call it , Vix palg . Nal. .... The last seven .   The first .   OZIDAIA O-zi-dai a. The second of the last seven .   PARAOAN Pa ra o an . The third .   CALZIRG Dg. Calzirg . 23 The first of the second .   RONOAMB Ro no amb . The second .   ONIZIMP O m Zimp . The third of the second .   ZAXANIN Zax a nin . 24 The first .   ORCAMIR . Or ca mir . The Ki. CHIALPS Chi alps . The third of the third .   SOAGEEL So á ge el. The first of the fourth .   MIRZIND Mir zind . The second by the second of the twelfth .   OBVAORS Ob va ors . The thirds .   RANGLAM Ran glam . The first of the fifth by the twelfth of the twelfth .   26 POPHAND Po phand . The second .   NIGRANA Ni grá na . The third . kim . BAZCHIM Baz chim . The first .   SAZIAMI Sa zi a mi. The second .   MATHULA Ma thu la. The third .   ORPANIB Or pa nib . 28 ..... The first of the seventh .   LABNIXP Lab nin p. The second .   FOC . SNI Fo cis Ni. The third .   OXLOPAR Ox lo par . E. K. Now he standeth off the Table . Nal. ..... Have patience for a while . Say on . The twenty ninth hath three parts . The first part hath his Governour the third of the 12. The second the fourth of the 3 ..... the fifth of the 12. 30. The thirtieth ..... hath 4 parts . 1 — the twelfth . of the 12. 2 — the fourth . of the 12. 3 — the third . of the 12. 4 — the sixth . of the 12. The first of the nine and twentieth hath under him , 9632. The second ..... by the fourth of the 12. under him 4236. The fifth of the 12 that governeth under 7635. 30 The twelfth of the 12. 4632. The second ..... by the fourth of the 12. under him 9636. The third ..... by the third of the under him 7632. The last ..... by the sixth 5632. 〈◊〉 The earth in the first division of the 29.   VASTRIM Vas trim . The second part of 29 Ayre .   ODRAXTI O drax ti . by the fifth of the 12.   The third , whose Ministers are 7635.   GOMZIAM Gom zi am . 30 ..... The first of the 30 ..... under the 12.   TAOAGLA Ta ó a gla . The second under the fourth of   GEMNIMB Gem nimb . The third under the third .   ADVORPT Ad vorpt . The last ..... by the sixth of the 12.   DOZINAL Do zinal . Nal. ..... I have done . Δ. As you gave us taste , or warning of Italia and Britania , so if it be thought good to you , we are desirous to understand of the rest , the Application to such names as we understand . Nal. ..... Make an end for to day : Give over . Make your selves ready for to morrows Action . E. K. The Curtain is drawn . Δ. Deo omnipotenti , Optimo , & maximo Universa machina creata laudem gloriam & honorem reddat , nunc & in perpetuum . Amen . Δ. There is a prayer written after the Action of Monday Maii 21. next here before beginning Domine Jesu Christe , &c. which I misplaced there ; for after this dayes Action , it was said by E. K. and me . LIBRI SEPTIMI APERTORII CRACOVIENSIS MYSTICI , SABBATICI , Pars Quarta ; Anno 1584. Maii 23. Wedensday , † Cracoviae , Maii 23. Manè , hora 7 . ¼ ferè . Post orationes nostras . THe Curtain appeared , at the first looking . Δ. There happened a great storm or temptation to E. K. of doubting and misliking our Instructors and their doings , and of contemning and condemning any thing that I knew or could do . I bare all things patiently for God his sake , &c. At length the Curtain was opened , and they appeared . E. K. I am contented to see , and to make true report of what they will shew ; but my heart standeth against them . Gab. ..... The time shall come , that the oak that is beaten with every storm shall be a Dining-Table in the Princes Hall. Gab. ..... M ve not , for the place is holy . He that doubteth , doth the property of the flesh , but he that hath faith , hath the gift of the Holy Ghost . The Swallow flieth swift , but where she lighteth , there is no remembrance of her being : such are the words of man. But our words are like unto a swift arrow , that entreth and sticketh where it lighteth . As man loveth the Owre for the Gold that is in it , and for the end of his use ; so God loveth the dungbills of the World , &c. But the enemy , the more he lifteth up himself , the greater shall be his fall : for instead of joy , shall enter in an hundred , and instead of hundred a thousand . But beware of those Rebels ; for they are like the small stones which are in every place of the Earth . But move not . Let us do that which is our part : Vnto others be it as they deserve . E. K. There appeareth a great thing like a Globe , turning upon tvvo axell-trees . Nal. ..... 〈◊〉 to the first Air ..... Δ. I have done . Nal. ..... The Earth in the first ayre , is this , [ E. K. pointing on that Globe to it . ] Δ. We beseech you to bound or determine the Countries or Portions of the Earth , by their uttermost Longitudes and Latitudes , or by some other certain manner . Nal. ..... Our manner is , not as it is of worldlings : We determine not places after the forms of legs , or as leaves are : neither we can imagin any thing after the fashion of an [ Δ ] horn : as those that are Cosmographers do . Notwithstanding the Angel of the Lord appeared unto Ptolomie , and opened unto him the parts of the Earth : but some he was commanded to secret : and those are Northward under your Pole. But unto you , the very true names of the World in her Creation are delivered . Δ. There appeared a great water , long and narrow , reddish , and thereby appeared ... There appeared written Egypt . He hath in his hand written Syria . And of that he said , that it was the second of the first . Now appeared a very fine Land and Region in which appeared a great City , in the edge of it . There appeared written ..... Mesopotamia . The third of the first . Now appeared a large portion of the Earth , wherein appeared Beares , a great River from a Hill going into the Sea with three mouths . The word written Cappadocia . The second of the second . written in his hand Tuscia . Δ. I pray you , do you mean Tuscia by Italy ? The third of the second : written Parva Asia . The first — Hircania — Δ. Mare Caspium appeared by it . The second — Thracia — The last Here appear people going into Caves of the ground , and dwelling in Caves : they are long haired men , naked ; Here appear great Hills , and the veines of the Gold Mines appear : the men seem to have baskets of leather . This is one of the places under the Pole Artick , written ..... Gosmam . Δ. — Is it so called , of the people of the Country ? Nal. ..... Even at this hour . E. K. Here appeareth a mighty great Hill , and about it a great Cave of water . Here appear beasts divers : some like a Swine , with feet like a Beare , his neither jaw hanging to his and divers and a mighty Hill running , with branches : there by lie things with huskes on them . The first . he appointeth , written The b a idi . The second — Here the Sun shineth fair . Parsadal . The third — Here appear people very beastly , with Mantles on their shoulders : and beasts with long snouts . India . Here appear great rotten trees , very old , great Woods of them . Beyond the Woods are great Hills . Great Fens appear , and great Marish-ground : Fowles as big as Swans , green , scaled on their backs , in the water . The first of the fifth — Bactriane . The second — Cilicia . The third — Oxiana . 6. The first of the sixth — Numidia . The second — Cyprus . The third — Parthia . 7. The first of the seventh — Getulia . The second — Here is a great Desart : no Trees . in his hand — Arabia . The third — Phalagon . Δ. I never heard of it . E. K. It is toward the North , where the veines of Gold ; and such people appear as before were noted . On this side them a great way appear men with swinish snouts , their visage is so strouted out ; but to be perceived to be of humane visage . The women have about their privities very long hair down to their knees . The men have things on their shoulders of beasts skins , as instead of a Jerkin or a Mandillion . 8. The first of the eighth — Mantiana . People appear here of reddish colour . The second — Soxia — On the one side of the black men The third — like Spaniards appear very high men with Spanish Capes without Swords by their sides . Here appeare great Towns ; divers ; The name being not evident we urged , and Gallia appeared . 8. The first — Illyria . The second — ..... If thou 〈◊〉 , thou shalt never see more — To E. K. — Sogdiana . The third — Lydia . The first Caspis . The second Germania . Men like Dutchmen with leather nether stocks . The third . Here appear Monkies , great flocks . Trenam . The people have leather Coats , and no beards , thick leather , and Garthers . They gather up thinkg ..... Nal. ..... These people are not known with you . Δ. Are they not in Africa ? Nal. ..... They be . Now a dark fog covereth all the stone . Nal. .... Stay awhile . E. K. I pray you let us go to dinner . Move not , I say . E. K. Nalvage prayeth . Now he pointeth to a place . 11. The first of the eleventh . Bithynia . The second . [ A great Citie , and the Sea hard by it . ] Graecia . Δ. Is not that great Citie Constantinople ? Nal. ..... It is . There is the seat of that great Devil the Turk . Nal. ..... He is but Tenant at will. The third . Licia . 12 The first of the twelfth . E. K. Here appear handsome men , in gathered tucked Garments , and their shooes come up to the middle of their legs , of diverse coloured leather . Nal. ..... These be those beyond Hispaniola . E. K. It is a low Countrey . Here appear great piles of stones like St. Andrews Crosses . Two Notable Rivers are here , The women have great covertures over their heads , coming from their shoulders , as the Hoyks in Flanders . O ni Gap. There are on this side of it , ( a great way ) a great number of dead Carkases . Nal. ..... It is beyond Gia pan . Δ. Then it is that land , which I use to call Atlantis . Nal. ..... Thēy stretch more near the West : They are 25 Kingdoms in it . The second ..... beyond a place where the Gese . I India . India in the heavenly government is divided into two parts . This is called the greater Inde . The third ..... a great many little Isles . Orchenii . Δ. Do you mean the Isles of Orkney . Nal. ..... No. Δ. They seem to be the Isles of Malacha . The first of the thirteenth ..... Achaia . The second ..... Armenia . E. K. A great old Castle standeth on the side of the top of a very high Hill. It seemeth to be made of wood , It seemeth four corner'd . Δ. I beseech you what is that Castle ? Nal. ..... It is the Ark of Noe. The third ..... Cilicia . Nal. ..... You never knew this Cilicia . This is Cilicia , where the Children of Nemrod dwell . Nimrod . It is up in the Mountains beyond Cathay . E. K. This people , some great Gyants , and very fair . Their Apparel is Gowns tuckt up , they are very costly Apparell'd , and in their faces they have great Jewels like precious stones hanged , they are marvellously rich apparelled in silks . 14 The first ..... Here seem as if many houses were thrown down , and Castles . Paphlagonia . Onely one Hill appeareth in it very long . The second ..... Phaziana . The third ..... Here be men with broad Caps like Egyptians , and many Mountains are here on one side Chaldei . 5 The first ..... Itergi . Here appear Woods , Waters , and fair Towns , but the people are 〈◊〉 , 〈◊〉 , and have great lumps of flesh under their Throats . They are to the South of the last Ciliciens . There are 14 Kingdoms of them . The second ..... Macedonia . The Th●rd ..... Garamantica . People of a low stature , black , swarty people , naked . The first of the sixteenth ..... Here like men of wilde gesture , cloathed like Polonians . This Countrey is ..... Sauromatica . The second ..... AEthiopia . E. K. Here are some naked , some not naked , covered with red Garments . The houses seem like Tents , made of cloath and leather . There are great Rivers . The third . E. K. Now he sheweth by the North-pole , and the great Mountain . Fi a cim . ..... Here be seven Kingdoms , their chief Citie is called Fiacim , all that are of that Kings Counsel are Astronomers . The Kings name that now governeth is Gapsacar . The first . Seest thou this Countrey ? ..... Colchica . To E. K. The second ..... Cireniaca . ..... E. K. Hard by a great water . The third ..... Nasamonia . The first . ..... Carthago . The second ..... Now appear many Crocodiles , long necked , scaled on the body , with long tailes . ..... Cox lant . A great place appeareth , covered about with fire . Many great Serpents appear here of 200 foot . It appeareth very Eastward . No people appear here . E. K. There cometh from Heaven like a Mist , and covereth a great place , about 300 mile long , like a Park , enclosed with fire . It is on a high ground . There come four Rivers out of it , one East , another West , another North , and another South . The pales , or enclosure of it seem to be Arches , beset most richly with precious stones . In the Gate of it stand three men like us , one is in a long Gown with many pleats , the other like in a Cassek . The third in the rough skin of a beast . In the name of Jesus : Is this the Paradise that Adam was banished out of ? ..... The very same ; from hence he was turned out into the earth . This is the true Vale of Josaphat . Δ. Will you give me leave ? Say on . It should seem this must be on the earth , not in the aire . ..... It is upon the earth . You said that from hence he was turned out into the earth . ..... The curse of God in Adam caused the earth , whereinto he was cast to be accursed . For , if Adam had after his fall tarried in Paradise , his wickednesse would have altred the innocency of the place . Therefore is Paradise distinguished from the earth , in respect of her purity : because the earth is defiled , and corrupted with man. The earth is said to be sinfull in respect of the sin of man. Δ. Till 45 degrees , both Northerly and Southerly , all is known in the most part of the world : But of any such place there is no knowledge nor likelyhood by any History of these dayes , or of old time . Nal. ..... Therefore this is cunning , and the wisdom of God. There dwelleth flesh in it that shall never die , which were taken up for a testimony of Truth .. Δ. Elie and Enoch , by the Apocalyps do seem that they should suffer death , under Antichrist , if we understand right . There is Elie , Enoch , and John : They shall seem to be dead , by his power , but not dead . The third — Idumea . Ninteen The first — Parstavia . I know it not . The second — Celtica . ..... That we understand commonly now for Gallia . It is that which you call Flandria , the Low Country . The third — E. K. Here appear men with tallons like Lions . They be very devils . There are five Isles of them . These be they that can dwell in any part of the Earth , and are called Pilosi . Nothing differeth them , but in that they have bodies . Vinsan . 20 — The first . E. K. Under the South Pole. Here appear little men with long beards : their bodies as childrens bodies . Nal. ..... There dwelleth the wonderful Emperour of the World , and the wonderful City of the World : Here are an hundred and twelve Kingdoms . This City is a hundred forty six leagues about . Δ. You understand two English miles for a league , as in France ? Nal. ..... I. There dwelleth the true generation of Cham. Tolpam . The second — Carcedonia . The third — Italia . Δ. Italia and Britania were before applied : the third of the 13. and first of the 14. ..... Therefore these two places to be reconciled . He pointeth to a great City with a River by it . ..... This is that City which shall not have one stone standing in it . This City is in Italia Δ. Is it Rome , I pray you ? Nal. ..... It is Rome . E. K. Now there is come a white mist in the Stone . Cease , said a voice . A voice ..... Stay for a while . E. K. Nal. ..... Read them in my hand as thou seest them [ Δ. He spake to E. K. ] 21 The first — Britania . The second — Phenices . The third — Comaginen . 22 The first — Apulia . The second — Marmarica . The third — Concava Syria . 23 The second of the seventh — The first — Gebal . The second — Elam vide 〈◊〉 . The third — Idunia . Nal. ..... It is beyond Greenland . 24 The first — Media . The second — Arriana . The third — Chaldaea . Δ. I beseech you , what differeth this Chaldea from Caldei before ? Nal. ..... You shall finde the difference of it , in practice . 25 — These people Serici . The second — Persia. The third — Gongatha — E. K. Toward the South Pole. 26 The first — Gorsim — Beares and Lions here . The second — Hispania — The third — Pamphilia — 27 The first — Oacidi . Gal. ..... There be 9 Kingdoms — Fair made people , but tawny . The second — Babylon . The third — Median — E. K. It is much Northward . 28 The first — Idumian . Nal. ..... They are two Isles environed with an arm of the Scythian Sea , which goeth in at Maspi . The second — Felix Arabia . The third — Metagonitiden — It standeth very Southerly . 29 The first — Assyria . The second — Africa . The third — Bactriani . 30 The first — Afran . Here appear people with one eye in their head , seeming to be in their breast , toward the Equinoctial . The second — Phrygia . The third — Creta . The fourth — Mauritania . Δ. I remember of people called Arimaspi . Nal. ..... This dayes Lesson is as much worth , as all between this and Mauritania . Note . ..... Here are 15 , which were never known in these times . ..... The rest are . Δ. I hear nothing of P lonia , Moschovia , Dania , Hibernia , Islandia , and so of many other which I could name ; what is to be thought of those ? in respect of the distribution of the whole face of the Farth ? ..... Polonia and Moschovia , are of Saromatia ; Denmark , Ireland , Frizeland , Iseland , are of Britain : And so it is of the rest . Δ. I beseech you to what part , is Atlantas and the annexed places , under the King of Spain called the West-Indies ? Nal. When these 30 appear , they can each tell what they own . Prepare for to morrows Action . Δ Most 〈◊〉 — E. K. If you prove your self true , you shall win me to God. Nal. ..... You may be answered with the first words I spoke to day . Δ. Deo , Opt. Max. sit omnis honor , laus & Gloria nunc & semper . Amen . Thursday Maii. 24. Δ. Because E. K. came not , ( according as it was bidden yesterday ) to follow the Action : I went to his Study door , and knocked for him : And I requested him to come ; and he refused so to do , and gave me a short and resolute answer , That he would never more have to do with these Actions . I asked him the reason why : He would give none : But earnestly denied to proceed . I told him that his words * yesternight ( that he could not this day deale ) did very much grieve me , &c. whereof he made small account . So I went into my Study again , and committed the Cause to God. After half an hour and lesse , he came speedily out of his Study , and brought in his hand one Volume of Cornelius Agrippa his works , and in one Chapter of that Book he read the names of Countries and Provinces collected out of Ptolomeus ( as the Author there noteth ) Whereupon he inferred , that our spiritual Instructors were 〈◊〉 to give us a description of the World , taken out of other Books : and therefore he would have no more to do with them . I replied , and said , I am very glad that you have a Book of your own , wherein these Geographical names are expressed , such as ( for the most part ) our Instructors had delivered unto us : and that , according to the Tenor and form of my request to him , so to have them expressed : for 〈◊〉 more perfect information , by those known names ; to understand those 91 unknown and unheard of names , of seven letters every one : whereby they ( our Instructors I mean ) are very greatly to be thanked , and to be deemed ( in all reasonable mens judgements ) most friendly , and far from cosenage , or abusing of us : And farther I said , that I my self , had here set down on a paper , all the 91 names together orderly , as we received them , and that I had here brought the description * Geographical of the whole earthly Globe : and also Pomponius Mela set forth in English with the Chartes thereunto belonging , fairly described by hand : To the intent he might see the verity of their words yesterday delivered unto us : for the performance of my request made to them , on Tuesday last in this form of words , as the Book hath it recorded thus ; Δ. As you gave us a taste , or warning of Italia and Britania , so , if it be thought good to you , we are desirous to understand of the rest , the Application to such names as we understand . Whereby you may perceive ( said I to E. K. ) how your reason is marvellously confounded by your wilful phantasie : For so much as , wherein you would find fault , in our spiritual Instructors doings , Therein they have done that which I requested them : as appeareth ; and that to the intent , of known Countries we might understand which Angels had the government : for such purposes , as occasion might offer or require our practices to be tryed in . This ( quoth I ) is to grosse your error , and to wilful your wrangling : But I do in narrower points peruse and consider their words and doings ; In which though sometimes my writings ( after your declaration ) hath been amended by them , yet the occasion of miswritting for the most part , hath been either in your misreporting what you saw and heard , or in my wrong hearing , or writing : and sometime by the spiritual present correcting of my writing , and sometime longer after , &c. But for all this , E. K. remained of his wilful intent ; and so departed to his Study again : And I committed God his Cause , into his own hands , care and ordering , as may be best for his honour and glory . So be it . Monday , Maii 28. hora 10½ ante meridiem . Δ. I said the Lords Prayer . E. K. Here appeareth nothing but the clear Stone . Now there appeareth a white circle , more than usual : it is as it were a white smoak , very large comprehending all the heavens in manner , having as it were , the breadth of my finger in the circumference or border of it . Δ. After this , an hour and an half , after divers our discourses of my Wife her speeches and usage toward E. K. &c. E. K. Here appeareth one like him in the green that appeared last day : the Etymologie of whose name is Dic illis , and his name Mapsama . Δ. In the name of Jesus , and for the honour of Jesus , we beseech you to deliver the verity of your message . Maps . ..... He liveth , and he saith , Arise up , and say unto them . How many times have I opened my armes to embrace you ? How oft have I wept over you , as a father ? But you are still , stiff-necked and disobedient children . Lo , I cease yet , and will not impute this wickednesse unto you . [ Δ. O blessed God , blessed God , blessed God of mercies . ] Maps . ..... Because my promises may be : notwithstanding , that the sons of men , may not say , such a day cometh in the Bridegroom ; nor at such a time shall the Lilly spring : Let the day , that I will visit you in , be unknown unto you . E. K. I thought you would say so . Map. ..... But this you shall do utter part . ..... Bind up together , 48 leaves ; whose skin shall bear Silver : Whose Perimeter shall be 〈◊〉 . 30 inches , in length ; 8 , in breadth 7. Δ. Do you require it to be parchment , or paper ? Map. ..... I have said . Δ. What shall I , then , do , after I have caused 48 leaves to be bound ? Map. ..... This done , rise up , and perform your Journey , as you are commexded . Δ. I have heard onely of the binding of the book : Mean you after the binding of the book that this journey shall be entred into ? Map. ..... I — Δ. What shall I do with the book , after I have bound it ? E. K. I will answer for him .... burn it . Map. ..... The fourteenth day of your rest , even this Table-Cloath , and none other shall be spread for a Banket . E. K. He pointeth to this Diaper Table-Cloath . Whereunto , you shall invite the Angels of the Lord : In the middest of the Table lay down the book and go forth ; make also the doors after you . That the heavens may justifie your faith , and you may be comforted . For , man is not worthy to write that shall be written : neither shall there be found many worthy to open that book . I have entered already into the Emperours heart . But it may be he will become wilfull . If he do , a hundred and twelve dayes remain , and he is not . For , I have cut down the banks , the waters may rush out , that there may be a sudden alteration In this , now , time . * When I warn you , you shall return : But you please me much , if you believe . If time govern not my providence , ( repine not ) but let my providence govern time : Look neither for the Sun nor Moon , but be ready alwayes . For , whom I finde apt , shall be made 〈◊〉 : And to him that is barren , shall there be little added . Three dayes before you take your voyage , shall you meet me here . For , I have something to say unto you , which shall be hidden * till then . Let Lasky stretch out his lims : For I will * love him , and let him gape wide : And take much for the Vessel is wide , that he shall drink of . Let him not despair : for he that governeth the windes , and dwelleth not in the hands of man , be it is that shall comfort him . Glory be to God the Father . Glory be to God the Son. Glory be to God the holy Ghost . All the Heavens rise up , and glorifie God. Δ. Amen . Map. ..... Hallelujah . Δ. I beseech you , as concerning the rest of the Calls , or invitations : we are most ready to receive them now . Map. ..... Pray , that those three dayes to come , may satisfie those three dayes that are past . Δ. I beseech you to let me understand , whether I shall take with me onely this Table-Cloath . Map. ..... With the shew-stone that is made for your self . A voyce . ..... Cause the book to be made all ready . Δ. I understand that I shall cause the leaves to be silver'd , and so prepared . Δ. Misericordias Domini in eternum cantabo : Ejus nomen sit benedictum ex hoc nunc & in sempiterna seculorum secula : Ille solus est Deus Noster , Omnipotens , eternus & vivus : Illi soli omnis honor , laus & Gloria . Amen . Saturday , Cracoviae . 2 Mane circa 7. Post preces aliquot & 〈◊〉 meas : statim ferè apparuit . E. K. I see him , that we call Gabriel , sitting in his Chair alone . Gabr. ..... God is a spirit essential and in himself : Essential and working by himself : Essential in all works , and dignifying them by himself : So that the beginning and ending of all things , that are already , or are in him already , and to come , is placed in the fountain , and well-spring of all life , comfort , and encrease : Whereby we see , that the heavens and the mighty powers therein from the highest unto the lowest , things that shall have an end , and the earth with all that she bringeth forth ; yea , the lower parts ( though after another manner , and by another course ) do all hang , and are established , in and upon the unspeakable 〈◊〉 in the providence of him . How , therefore can the Heavens run awry ? Or the earth , ( for the 〈◊〉 sake ) want a comforter ? Or the lower places look for comfort ? If it be so ( therefore ) that the heavens cannot erre : Or if the power of God be so mighty , and so full of prevailing ; If in the house of light there be no darknesse , or from the Heavens can descend no wickednesse . ( And why ? because they are dignified in the power of God. ) What is he that should live , and distrust the Lord ? But 〈◊〉 , The power and quality of the Devil is not onely manifest , but also still contendeth against the power and will of God : stirring up , and provoking man to fast at full Bankets , to study for good and evil . To rise up against the Lord , and against his power . And to vex the Lord himself : which cannot be vexed at the wickednesse of the Devil . Even for this cause , sayeth the Lord unto you : How long will you wallow in wickednesse ? How long will you be drunken with folly ? How long will you rise up against the Lord and against me ? * Saying , And if this be the power of God , Are these the Messagers of the highest ? Is this the will of God ? Or can it be , that he hath care of the earth ? But these are the blasphemies of your mouth . But I see , I must differre my self for a time , and must raise up a Table where there shall eat more worthy . Consider what it is to deal with Devils : Is it not to take part with Rebels ? Is it not to be Traitors against the annointed in his own Kingdom ? Is it not a greater sin then the sin of the Devil ? For why , The Devil sinneth in himself , and therefore had his fall . But your sin is in your selves and by the Devil , and therefore it is the greater . But , as it is said before , Where is there a moniment upon the earth that the people have raised up , in the remembrance of wickednesse ? Many there be that say , Lo , there is Hierusalem . Lo , there was the Lord buried . Lo , there the flouds divided themselves with all the rest ; in remembrance of the Lord : But none there is that say , Lo , in this place the wicked have risen up and prevailed . Therefore to cleave unto the Lord is good , and to follow a sensible Doctrine , which bringeth with it self the loathsomnesse of wickednesse , and the study to do well , that the wicked may be confounded . Alas ! let the whole earth rise up , [ thrusting up his hand ] even this hand , can gather them all together : what therefore can the Lord do when he frowneth ? O unreasonable Creatures , and worse then beasts , more ignorant then the beasts that grase in the Mountains : Are you not afraid of the power of God , when it becometh a skourge ? For , doubt you not , to deal with those that are wicked ? ( you of no faith ) wherefore hath the Lord made the earth , but to be glorified in the creatures thereof ? And what is he that glorifieth God on earth but man ? Think you [ not ] ( therefore ) that the Lord bath not care of his people ? Think you that there is a Seat upon earth , wherein he hath not hidden the might of his free power ? Doth Satan get a Soul that he is not privy of ? Believe , O you of little Faith , for it is the power of God , it is the Key of the whole world , which is the Key of mans conscience : If he lock not the door , but depart and leave it open : Wo be to that Soul , for the Prince of darknesse entreth , and is possessed to the eternal wo of his dwelling place . If , therefore the earth be a Cave unto him that made it , ( as appeareth by his Prophets , and by the Son of God. ) What are you ? Or how empty are you ? When you think it is in vain , that the Lord hath appeared unto you . But in you two is figured the time to come : For many shall cleave unto the Lord , even at the first call : And many shall doubt of the Lord , and not believe him for a season . But as you two shall dwell in one Center , ( if you ( yet ) do look forward , and step right ) So shall the face of the whole earth be , for 800. one hundred and fifty years . ( For , the fruit of Paradise shall appear , that nothing may be on earth without comfort . For , lo , the first shall be last , ) and it shall be a Kingdom without corruption . Now , now , hath the Serpent wallowed his fill . Now , Now , are all things in the pride of their wickednesse . Now , now , is the Heir ready , most like his father . But wo unto the earth through his government . For , his Kingdom shall have an end with misery . And these are the latter dayes . And this is the last Prophesie of the World. Now , now , shall one King rise up against another : And there shall be bloud shed throughout all the World : fighting between the Devil his Kingdom , and the Kingdome of light . Contentions and quarrels on the earth between man and man , father and son , wife and husband , Kingdom and Kingdom ; yea , even in the very beasts of the field shall there be hatred . And into them shall the spirits of Contention enter . For , now cometh the necessity of things . E. K. He now kneeleth down . Gab. ..... As for you , thus sayeth the Lord. I have chosen you , to enter into my barns : And have commanded you to open the Corn , that the scattered may appear , and that which remaineth in the sheaf may stand . And have entered into the first , and so into the seventh . And have delivered unto you the Testimony of my spirit to come . For , my Barn hath been long without Threshers . And I have kept my flayles for a long time hid in unknown places : Which flayle is the Doctrine that I deliver unto you : Which is the Instrument of thrashing , wherewith you shall beat the sheafs , that the Corn which is scattered , and the rest may be all one . ( But a word in the mean season . ) If I be Master of the Barn , owner of the Corn , and deliverer of my flayle : If all be heaven . ( And unto you , there is nothing : for you are hirelings , whose reward is heaven . ) Then see , that you neither thresh , nor unbinde , untill I bid you , let it be sufficient unto you : that you know my house , that you know the labour I will put you to : That I favour you so much as to entertain you the labourers within my Barn : For within it thresheth none without my consent . For , in you shall many people be blessed , and in you shall there be no division : For Esau and Jacob shall be joyned together ; and their Kingdom shall be all one : For as the Sacrifice is , so must the Priests be . E. K. Now he kneeleth down again . Me thinketh , I hear them say , What shall become of Laskie ? E. K. And so the people say . [ Ask me no Questions : but hear , what I have to say . ] As those that desire to make a speedy Dinner , and to entertain their guests , go suddenly out , and gather the dryest wood in the wood-pile : Not because it is more wood than the other ; but because it is dry , and most apt for the speediness of the kitchen . So , it is with me , saith the Lord. For , I respect him not in that he is a man , but in respect of the manner of his minde and inward man , which I find in respect of my purpose , aptest in the world : because be naturally hateth the wicked , Therefore naturally I love him , of whom I say I swear , If he follow me ( saith the Lord ) I will be with him , as I was with my † Warrier at Hiericho : And I will be mighty with him in this world , and a lover of him for ever . But me thinketh he will be † proud . If you find me weak : know you , that I am not weak , of my self ; but your own weakness may be your confusion . For I am a fire , and take hold of such matter as I find apt . E. K. He kneeleth again . 1. I have now told you ( my Brethren ) of , and of the manner of the power of God. 2. Of the nature of Hell , and of her wickednesse . 3. Of the course of the World , and of the necessity of things . 4. Of your election , and of the end thereof . 5. Of Laskie , and why he is elected . 6. Now I am lastly to perswade you , by the power of God , that you make your selves apt and meet matter : and that you may stand before the Lord as acceptable : which you shall perform if you intend your former Lessons . The ground whereof is Humility and Perseverance , which because they have been often spoken of , I passe with referring you to the consideration thereof . Giving you one warning , That this Action shall never come to passe , until there be no remembrance of wickednesse , or hell , left amongst you : and yet , after , for a time , you must have patience . For , your offices are above a Kingdom . Hinder not the Lord in his expeditions . Remember he hath commanded you to go to the Emperour . Happy is he , that cometh when he is bid Go. And foolish is he , that goeth not , when he is bidden . ] There , use thy self : for it shall be a key of thy habitation : And for that place , is the Angel of thy Creation sealed . Love together : Be humble and continue to the end . Δ. Deo nostro immortali , invisibili , omnipotenti , & Patri misericordiarum , ejusque filio Redemptori nostro , & Deo Spiritui Sancto , sit omnis laus , gloria & gratiarum actio . Amen . Monday , † Cracoviae † 4. Junii , Mane , hora 8. Orationem dominicam genibus flexis recitavi , variasque juxta propositam materiam ejaculationes habui , variasque inter nos collationes , considerationesque ultimorum verborum ipsius Gabrielis , &c. After almost an hour after our sitting to the Action , he appeared . E. K. Gabriel is here again in his Chair , and his dart upright in his hand , his dart is like a flame or staff of fire . Δ. Blessed be God. Δ. After his appearing , he stayed almost a quarter of an hour before he began . Gab. ..... As God in his essential being , is a Spirit , without demonstration , so are his profound providences , works , and determinations , unable to be measured . [ E. K. He maketh cursie : but nothing appeareth in the Stone . ] Gabr. ..... Hereby may you find , that the love of God towards you ( O wretches and sinners ) is more than a love : and more than can be measured , which was the cause , that with his own finger , ( delighting in the sons of Jacob , ) he sealed this saying ; yea with his own finger , this shew and sign of his excellent , and more than , love toward his people . I am a jealous God ; which is as much to say , Lo , I am your friend : nay , rather your father , and more than that , your God : which delighteth in you , rejoyceth in you , and loveth you with that affection [ Jealousie ] which is more than love : which is as much to say , as my love is such toward you , as I am to my self . But , O ye stiff-necked Jews , O ye Strumpets , you despised the love of God , you committed adultery , and ran into the Temples of Idols : which was the cause , that the same mouth , that praised you before , [ E. K. He maketh cursie often . ] .... Said also of you ; It repenteth me that I made this people . Let me raze them out , and make a people of * thee . This Idolatry was the cause , from time to time , that you became Captives , and of Inheritours , Runnagates , and without a Master . Vnto you also , thus saith the Lord ( unto you my Brethren , I say that are here ) More than the love of a father is , is the love of God toward you : For , unto which of the Gentiles , bath the Lord shewed himself ? Where dwell they , or where have they dwelled , into whose houses have the Angels of the Lord descended , saying , thus and thus , doth the God of Heaven and earth mean to deale with the World. Think you not , that this is more than love ? Look therefore narrowly into your selves : Vncover the doings of your life , and secret Chambers : Enter into judgement with your selves . Vnto thee I speak [ To E. K. ] Hast thou not run astray from the Lord , and committed Idolatry ? Δ. He told E. K. of his faults , which E. K. would not expresse to me , and I desired him to listen to them , and to do as it appertaineth to a Christian , &c. Gab. ..... But thus saith the Lord , I am a pure Spirit that participateth not with the defiled : neither can I enter in mercy into that house which is defiled . A great saying , my Brethren : For hereby you are monished to make your consciences clean , to open your selves in pureness , to the Lord , that he may enter into you with comfort . For , so long as thou dealest with wicked spirits , will the Lord keep back his hands : and thou keepest back the Lord. For shall it not be said hereafter ? Lo , is not this man known to have dealing with the wicked ? And ( as the foolish voices of the people are ) Is not this he that can constrain the wicked ? with further arguments , by repetition of thy doings . Well , if thou wilt be the Minister of God ; If thou wilt go forward in his works ; If thou wilt see the happy times that are to come , thou must abstain from evil , and thou must sweep thy house clean : Thou must put on thy best garments , And must become humble and meek . Let not thy life be a scandal to the will of the Lord , and to the greatnesse of his works : For the power that is within thy soul ( in respect of his essential quid , ) is of great force and ability to perform those things that proceed with power : which is the cause that the wicked ones obey thee ; for they fear themselves , when they see the seal of thy Creation . This is therefore the Cause , that God finding thee ( as he passeth by , by his Angel ) fit in matter , but , my brother ( God knoweth ) far unfit in life . O Consider the dignity of thy Creation ; Consider that the affection of God toward thee , is more than love . See how he beareth with thy infirmity , from time to time . O , I say , ( yet ) Enter into judgement with thy self : And consider , that thou art now at a Turning where there lieth two wayes : One shall be to thy comfort , The other to thy perpetual wo. Let not good ground bring forth weeds , lest it choke her self . Δ. We will call unto God for his mercies , graces , and help , &c. O , consider , my brother that the appearing and works of the devil are but of necessity . That is to say , that he that is good , by resisting of the devil may manifest and make plain to the powers and spirits of Heaven , the strength of his faith , and assurance of his Hope : and so , necessarily , by the promise of God , inherit everlasting life , to the which he is elected . To the wicked , that because of their disobedience and partaking with them , that are the Angels of darknesse , ( even those , that strive against the Lord ) they might worthily be damned : according to the necessity of God his judgement . See , therefore they appeare unto thee , either for the greatness of thy wickedness , or else because they suspect thee to be elected . If thou , therefore think thy self elected , despise them ; If thou therefore think to be a spirit dignified , and in glory , Then be faithful in the assurance of hope , and resist the devil : that we may testifie thee , before the heavens , and before the God of Justice . E. K. He weepeth . Δ. E. K. and I also could not hold our teares . Ah , my brother , great are the joyes of Heaven . Remember what Hell is ; for to thee the * Fornace was open : Remember the vision thou hadst of hell , and of her powers , at Mortlake . For nothing ( my brother ) is done without a cause . Remember thou couldst not abide it : No not to see : : . Think thyself accursed ( therefore ) if thou feel it : For , if Sodom had seen it , they would have been converted . E. K. He prayeth . 1. I have now told you of the Jealousie of God , and of the cause thereof . 2. I have also told you that the house of God must be clean , and without spot . [ E. K. Now there cometh a brightnesse about him . ] 3. Lastly , I have told you , of that necessity which causeth the devils to work , and appear : and have exhorted you to the love of God and repentance , which were the things I onely had 〈◊〉 speak of . Δ. O Lord , seeing we are uniformly desirous that the Action may proceed , and that we crave thy mercy and graces , as well for the pardoning of our wickedness past , as for the confirmation of us in thy service , What shall we look for touching the proceeding , being thus stayed to our great grief ? Gabr. ..... You have to receive the will of God ( but what it is , I know not ) those three dayes , you begin your Journey . And you are also , to learn , what the Angel is , and how many Subjects he hath . Δ. Which Angel ? Gab. ..... That governeth Hyleich : which is the matter of the 4 Elements : And which onely is an Element . The Princes and Governours also of the 4 Elements , ( and of their Generation , how they receive mixtion , and in what quantity ) With their Ministers that are under them . Δ. I said to E K. These shall be part of your practice and portion . [ Gab. ..... You are all to joyn joyntly in the Harvest of the Lord ] The Angels also of the † 48 angles of the heavens , and their Ministers : For they are these , that have the thunders and the windes at Commandment . These make up the time , and then , cometh the Harvest . E. K. He is gone . Δ. Non nobis Domine , non nobis , sed nomini tuo da gloriam . Tu enim Altissimus , Omnipotens , sempiternus , vivus , & verus Deus noster es : unus & Trinus : Cui Angelicus caelestisque chorus decantat perpetuò , Sanctus , Sanctus , Sanctus , Dominus Deus Zebaoth . Amen . Friday , Cracoviae , Junii 8. Mane hora 7½ . Post preces , & ejaculationes varias & gratiarum actiones pro magna misericordia Dei , erga nos & propter E K. qui jam patefecit mihi horrenda & multiplicia heresium , & blasphemiarum dogmata , quibus illi hostes Jesu Christi illum imbuerant , & quòd jam ( onfessione 〈◊〉 ) vellet sacrosanctum mysterium corporis & sanguinis Christi recipere , issisque malis Angelis renunciare , & omnes illorum fraudes detegere , &c. Conversio E. K. ad Deum , abdicatis omnibus Diabolicis experimentis , &c. Nihil apparuit hodie . Albeit the like had never happened to us , ( that I remember . ) but that either Cloud , Vail , or some Voice was perceived by E. K. Yet this † doing we not onely took patiently ; but E. K. used many good reasons to prove , that servants ought to attend so long , as it pleased their Master to have them await his coming to any place , to them . And that , about our own affairs we are contented to use patience for a long time , but to await the Lord his coming or message , is a time better spent , than in any humane affairs , &c. He very plainly , and at large made manifest his conversion to God from the practices with wicked spirits : Yea , that he was ready to burn whatsoever he had of their trash and experiments . That he would write in a book the manifold horrible Doctrine of theirs , whereby they would have perswaded him ..... That Jesus was not God. ..... That no prayer ought to be made to Jesus . ..... That there is no 〈◊〉 . ..... That mans 〈◊〉 doth go from one body , to another childes quickening or 〈◊〉 . ..... That as many men and women as are now , have alwayes been : That is , so many humane bodies , and humane souls , neither m re nor lesse , as are now , have alwayes been . ..... That the generati n of mankind from Adam and Eve , is not an History , but a writing which hath an other sense . ..... No Holy Ghost they acknowledged . ..... They would not suffer him to pray to Jesus Christ ; but would rebuke him , saying , that he robbed God of his honour , &c. And so . of very many other most blasphemous Articles and Points of Doctrine , whereof more shall be spoken in another place . This forbearings of our Instructors presence , I did expound or conjecture to be done greatly for the honour of God , many wayes , if the same were recorded somewhat near to the very manner of the thing as it was : for so , should appear to the posterity , how truely it had been said before , that he should be converted to God : How truely God did prepare E. K. his soul to be a vessel cleansed , and so made apt for his visiting of him , in mercy and comfort . whereby the life of E. K. ( now being amended , and his dealing with the wicked clean left off ) should not be a scandal to the will of the Lord , and to the greatness of his works : as was noted unto us in the last Action . Also I said , that not onely his Conversion recorded should be a more evident argument of his so oft repeated Election : But his patient attending this present day , ( [ Δ ] two hours and a half , and taking all things in such sort as became an humble and patient servant , ) will be a more sure and evident argument that it was no light pang , such as he hath made outward shew diverse times before , but a very harty and sincere conversion , such as without all doubt , will be found very acceptable to the highest . Moreover , he declared that about nine , or ten dayes past , he did intend to have gotten away secretly by the help spiritual of those , with whom he had so long dealt : And therefore that till now , he dealt hypocritically . But , whereas they to fore were ever accustomed to threaten him Beggery , ( a thing which he most hated and feared . ) That now he careth not if he should have want ; yea , he took it neither to be shame , or sin to beg : and that he now made more account of God his favour and life eternal , then he doth of all transitory wealth and riches , and to be entangled within the danger of these wicked spirits their snares , with all . Also he now perceived his great errour wherein he was of late , when he would for an assured temporal maintenance have forsaken the dealing with the wicked , and so more willingly would have followed these actions without repining : Saying now , that he is no perfect Christian , who for money must be hired to forsake the Devil and his works , &c. And as for the issue of these actions he would never either doubt , or mislike , howsoever they fell out ; assuring himself : That God would do all things best , and for his honour , &c. Many other his sayings very glodly I omit , thinking these sufficient here . Δ. O Almighty , eternal , and most mercifull God , we thank , glorifie , and praise thee ; O blessed , and most glorious Trinity , we will for ever Magnifie thy unspeakable providence , favour , Election , and Conversion unto thee . O Blessed Jesu , we will for ever extol thy loving kindnesse , and long suffering toward us , and thy Triumphant proceeding against Satan and his Ministers , for thy Elect sake . O holy Ghost , the directer into all truth , and comforter of thy Elect , confirm , and establish our hearts with thy gracious , and continual zeal , and love of truth , purity of life , Charitable humility , and constant patience to thy well-pleasing untill the end : That after this life ( through the mercy of the father , and Merits of our Lord Jesus Christ , and thy charitable embracing of us , ) we may for ever enjoy the heavenly Kingdom , among the blessed Angels , and all the dignified company of mankind . Amen . Amen . Amen . Munday , Junii 11. Mane hora 7¼ . Cracoviae . Δ. After our prayers due , and thanks to the Almighty for his great mercies and power shewed in the conversion of E. K. we stayed still attending some shew , as we were accustomed to receive : and among divers our short discourses of our faith , hope , patience , constancy , humility , and other our duties requisite in this action , and in the service of God : E. K. of himself said these sentences worthy to be recorded , as the evident token of his sound and faithfull turning , and intent to cleave unto the Lord. 1. E. K. I acknowledge my sins have deserved , that this seven years I should have no shew , or sight of his good Creatures . 2. E. K. If I should sit thus for seven years , attending the pleasure of God , I would be contented . 3. E. K. I repent me nothing of that I have done , in forsaking those I was wont to have to do withall , &c. E. K. In the stone nothing appeared all this while of our sitting here . Δ. Nihil visible apparuit in Chrystallo sacrato , praeter ipsius Chrystalli visibilem formam : ut E. K. dixit . Δ. Hora 11. we left off , so we attended 3. hours and 3. quarters . Δ. I will affirm nothing in this case , but this my conjecture may be recorded : The cause of the non-appearance the last Friday , and now this Mounday may be this : 1. That , as we lost and refused three dayes assigned by our instructours , to finish all in ; So now we shall call , and request three dayes , and have nothing : as , these two dayes it hath fall'n out : and it is possible , one day more we shall have the like non-appearance . Or else . 2. According to the premisses ; Onely , three dayes before our journey shall be begun , we shall have that delivered us , which in the three last dayes we should have received , &c. Or else . 3. That great Caveat before noted , ( on Saturday Junii 2. last past ) may have some forewarning of this our patience to be used , after our Conversion unto God : The words then recorded are these : This Action shall never come to passe , untill there be no remembrance of wickednesse , or Hell left amongst you : And yet , after , for a time you must have patience . For , your Offices are above a Kingdom . To conclude ; whatsoever , with God , is known and used as the true cause , we are contented : Nothing doubting of the goodnesse , and wisdom , and power of God to perform his promises and Covenant made to , and with us , for our services to be used to his honour and glory . Most willingly , and patiently we will attend the will and pleasure of the highest herein . Intending hence forward ( by the help of God ) not to give our selves over unto , nor easily to be inveigled , or allured of the temptations of the world , the flesh , or Devil . For which our disposition of minde , and all other benefits received from above , we render most humble , harty , and entire thanks to the Almighty , most glorious , and blessed Trinity . Amen , Amen , Amen . Munday , Junii 18. Mane , hora 8. Cracoviae . Δ. After the Lords prayer , and some other peculiar prayers and thanks-giving , for the exceeding great mercies shewed in the Converting and Reforming of E. K. & my promising to record the Act thereof , as well as God should give me grace : and also craving earnestly for comfort to be given to A. L. being somewhat oppressed with pensivenesse to see his own subjects , and servants to triumph against him in his low estate from high , and all for lack of money and wealth , &c. Suddenly appeared a mighty long , and big arm and hand in the aire , to catch at the shew-stone : and E. K. meaning to save it from him , put his hand on the stone , and immediately the stone was out of the frame , we know not how , and lay by on the Cushion , &c. And then soon after appeared Gabriel , in all manner as he was wont , and on the right side of the stone ( that is against E. K. his right hand ) as he was wont . Δ. Gloria Patri , & Filio , & Spiritui Sancto , sicut erat in 〈◊〉 , & nunc , & semper , & in secula seculorum . Amen . Gabr. ..... The comfort and peace of the Father , Son , and holy Ghost be amongst you , quicken and confirm you . Δ. Amen . E. K. I pray you what was that , that would have snatcht the shew-stone ? Gab. ..... Let his house come , that his iniquity may be seen . E. K. I see many houses , and besides them a fair House , separated by it self , the House is of stone and wood , and a square thing in the end of it , like a Turret . The houses of the Town are low wooden houses , small : There appear in that odd house fellows in red Coats , like Poland Coats . Now I see a bigge man sitting within the house afore the window : and the house is hanged with Turkie Carpets , and there is wrought in one of the Carpets ( just afore the door ) a man on horsback , with a sword in his hand : and the man is like the man I saw at Mortlack with a Wart on his cheek : There stand by him two boyes , they have red Coats on , one of them is a little fair boy : There standeth a man by with a sword , which he delivereth to him that sitteth , and he looketh on it , being gilt and graven on it , and layeth it down on the Table . Gab. ..... This is a sword , wherein he putteth his trust , but it shall fail him . E. K. Now that man calleth the lesser boy to him , and the boy thereupon runneth along a Gallery . Now that man with the Wart goeth out after , strouting himself , and no body with him : Now he calleth that lesser boy to him , and maketh signe to him , smiting one hand on another , and drawing it under his throat : as though he threatned the boy , unlesse he kept secret . Now he cometh to a door and knocketh , and one like an Italian letteth him in . There he hath in the corner a frame of wood , and a great stone in the middle of it ( of about 16 Inches square ) and there is a fire on that stone , on the middle of it . Now he taketh that engine , or frame with the fire between him , and that man ( like an Italian ) and carrieth it into another Chamber . There they have a dead mans hand . Now he taketh out os his Casket a black box of yern ( as it should seem by the blacknesse of it ) The box is about a foot long . Now he hath set down the box , and the same is open , and therein appeareth an image of wax of blackish colour , like shooemakers wax . There is one like an Angel , made of red stuffe , standing at the head of the image , holding like a Skarf over the face of the image . The image is marvellously scratched and rased , or very rudely made with knobs and dents in the legs of it . Now he looketh four wayes : And speaketh ( the man with the Wart on his face . ) The house aforementioned seemeth to stand without the stone , and beyond the stone . Now they poure bloud out of a Bason upon the fire , and lay the hand upon it : and it frieth in the fire . Now he , and the Italian-like man , have put on Apparel , black , like Gowns : each of them , and the engine seemeth now to be set in a Chimney . Gab. ..... Be it , as it was . E. K. There be six smokes , like six men standing about them : and they go like smokes out at a window , and there standeth one like a Gyant man , and he taketh them , and windeth them up as they come out at the window . Now all that shew is vanished away . Gab. ..... This is the cause that Lasky is poor . This is the seventh image that he hath scraped so . Δ. As it is the seventh , so ( I trust ) it is the last . Gab. ..... This is three years four moneths , and ten dayes , since they begun ; so long hath the Angel of the Lord been ready , for thy safe-guard , ( O Lasky ) standing at the window : and ready to binde up mischief prepared against thee . This mischief shall light upon his own head . But if thou remain my servant , and do the works that are righteous , I will put Solomon behinde thee , and his riches under thy feet . Be therefore comforted in me : for the breath thou breathest is mine , and the body that thou dwellest in , is the work of my hands . The earth from whence thou camest is mine also . It is I , therefore , that cast down , and none but I , that raise up again . E. K. All the stone is become full of a smoke . Gab. ..... Art thou sure that the Sun shineth ? Δ. I am as much as my eye may judge . Gab. ..... So sure it is , that he shall reign : and be the King of Poland . Δ. Alwayes I understand a condition , if he do , &c. Δ. The will of God be done , to his honour , and to the comfort of his Elect. Gab. ..... Make haste for your journey . Δ. O Lord , the man is ready ( in manner ) but hability wanteth : and to ask thy help herein , we dare not , but as thy will is , so be it . Gab. ..... To talk with God for money is a folly , to talk with God for mercy , is great wisdom . Δ. Lord , this mighty arm and hand , which here appeared , and would have snatched at the stone , what was it , and who sent it ? Gab. ..... It is a wicked power , which the Kings Enchanters have sent amongst you , but be hath his reward for returning . Δ. What was his intent , I beseech you ? and I marvel that his Enchanters were able to detect any of our doings to the King. Gab ..... The King knoweth not your doings . Δ. I beseech you , as concerning the 48 leaves , being commanded to be bound , and to be silvered ; what , if I caused seven white leaves to be bound before , and seven behinde , for the more aptnesse for the binding ? Gab. ..... Vse thine own judgement . God will appear no more unto you , untill you take your journey . Δ. We believe , The Lord will perform his promises . Gab. ..... According to your faith be it unto you . E. K. Now he hath pulled a white Curtain about the stone , and the stone is dark . Δ. Semper laudetur qui Trinus & unus est , Omnipotens & sempiternus . Amen . Wednesday , Junii 20. à Meridie . 1584. Cracoviae . Δ. It is first to be noted , that this morning ( early ) to E. K. lying in his bed , and awake , appeared a Vision , in manner as followeth : One standing by h s beds head , who patted him on the head gently , to make him the more vigilant . He seemed to be cloathed with feathers , strangely wreathed about him all over , &c. There appeared to him [ E. K. ] four very fair Castles , standing in the four parts of the world : out of which he heard the sound of a Trumpet . Then seemed out of every Castle a cloath to be thrown on the ground , of more then the breadth of a Table-cloath . Out of that in the East , the cloath seemed to be red , which was cast . Out of that in the South , the cloath seemed white . Out of that in the West , the cloath seemed green , with great knops on it . Out of that in the North , spread , or thrown out from the gate under foot , the cloath seemed to be very black . Out of every Gate then issued one Trumpeter , whose Trumpets were of strange form , wreathed , and growing bigger and bigger toward the end . After the Trumpeter followed three 〈◊〉 bearers . After them six ancient men , with white beards and staves in their hands . Then followed a comely man , with very much Apparel on his back , his Robe having a long train . After him came five men , carrying up of his train . Then followed one great Crosse , and about that four lesser Crosses . These Crosses had on them , each of them ten , like men , their faces distinctly appearing on the four parts of the Crosse , all over . After the Crosses followed 16 white Creatures . And after them , an infinite number seemed to issue , and to spread themselves orderly in a compasse , almost before the four foresaid Castles . Upon which Vision declared unto me , I straight way set down a Note of it ; trusting in God that it did signific good . After noon , as E. K. sat by me , he felt on his head some strange moving : whereby he deemed that some spiritual Creature did visit him ; and as we were continuing together , and I had red to E. K. some rare matter out of Ignatius Epistles , Policarpus , and Martialis ; some of the Sacrament , and some of the Crosse , a voyce answered , and said , That it is true , that the sign of the Crosse is of great force and vertue . After this , the spiritual Creature seemed to E. K. to be very heavy on his right shoulder , as he sat by me in my study : And as E. K. considered the numbers of such as he had numbred to passe out of the four Gates , ( it is to wit , 1.3.6.1.5 . ) The spiritual Creature said , the number 16. is a perfect number , consisting of 1.3 6.1 . and 5. He said further more , God the father is a standing Pillar . Δ. Upon which word I asked him , if I should write such matter as he was to speak . And he answered to E. K. at his right ear . ..... If thou 〈◊〉 . Δ. His voyce was much like unto a mans voyce , not base , nor hollow . ..... Divided with a straight line , is one and two . Δ. What is to be divided with a straight line ? ..... The Pillar . Δ. In the name of Jesus , who art thou ? ..... The servant of God. Δ. Art thou sent from God , with good tydings or message ? ..... What I am he knoweth , of whom I bear witnesse . Δ. What is your name , either as you are notified among the blessed Angels , or called by , of any mortal man ? If you be of Verity , and so of Charity , you cannot mislike my speeches . E. K. He sayeth nothing . Δ. Belike he is not sent unto us by God : for if he were , he would do his message . ..... I am AVE . Δ. This AVE is one ex filiis filiorum , of whose order Rocle is , vide sup . lib. 2. & 4. Δ. If you be AVE , In the name of Jesus , say , that all wicked Angels are justly condemned : and , that , by the mercy of God , in the merits of Christ , mankind , elect , is to be saved . Ave. ..... The * visitation of God , is twofold : [ 1. ] In respect of his secret will and purpose : and in particularity . And in that he hath [ 2 ] sealed us , with the good will of mankind to their comfort . But if I be a scandal to the word , then am I not of righteousnesse : But my righteousnesse is of the world : Therefore , That I visit you of my self , can be no offence . Those that are , and die in wickednesse , are dishonourable , and far from the mercies of God : For it is written , I am a God to the living . Therefore , do I dishonour them : such ( I say ) as are wicked . The mercies of God , ( which is the true Manna ) comforteth the comforted , and giveth hope of amendment , of such as run astray , are sinners , and may return : Therefore , I say , The mercies [ of God ] ( which is the Fountain and sweetnesse of the love of God ) is a thing most blessed , most holy , most to be desired in Heaven and Earth , and of me , the creature and servant of God , to be reverently spoken of , and required : For , it is the food wherewith we live : even the very bread wherewith we are rejoyced . Thus much , thou hast required . Δ. I did so : for so , is his Justice against the impenitent , and his mercies to his Elect testified truely . Ave. ..... Have patience : I will return after a few moments . Δ. Hereupon , ( in the mean space ) we considered the premises : and liked very well of the scandal , or offence , avoiding : Because it was lastly ( Junii 18 ) said , God will appear no more to you , until you take your journey . And secondly he answered my request of God his Justice against the wicked Angels , and also of his mercies towards mankind . Δ. About a quarter of an hour after , there seemed a thing to come again on E.K. his right shoulder : and ( as before ) he caused his shoulder to be very warm where it lighted on . Δ. Benedictus qui venit in nomine Domini . Hallelujah . E. K. Amen Ave. ..... The place is sanctified . Δ. Sanctus , Sanctus , Sanctus , est Dominus Deus Zeboath . Ave. ..... I , in the favour of God , considering ( and by force of his secret love toward you ) how Satan purposeth , yet , and daily to over come you , thought good , ( through the mercies of God ) to prevent his malice , and the effect thereof . Δ. O blessed , be thou , our God of mercies and all comfort . Ave. ..... That , ( although , yet , the Harvest be not ) the Vineyard might yeild some fruit : whereby God might be glorified , and you , ( in despite of the world ) revived and comforted , might rejoyce , and shake off the present cares to come . For if those that be unworthy , can seem to be lifted up , and to enjoy the fruits of the Earth , by the Tempter : Much more ought the true servants of God , to feel his fatherly goodnesse . Those that trust in me ( saith the Lord ) shall not be driven to despair ; neither will I suffer the beast of the field to tread such as I delight in under The Earth is mine , and the glory thereof : The Heavens are mine also , and the Comforts that are in them . Why hath , ( Therefore ) the father of Darknesse , risen up saying . 1. I will shut up the Earth from them ? 2. I will seal up the mindes of men : and they shall become barren towards them ? 3. Their miseries shall be great , even unto death ? For this cause : That he might waken the Lord , when he is asleep : That those that trust in him , might be comforted . He hath sealed the Earth from you , and I will open it unto you : He hath said , you shall be poor : But I say , you shall become exceeding rich . 1. I will blesse you with a twofold blessing : That the Earth may be open unto you ( which at last , you shall contemn . 2. And that my blessing and laws may dwell amongst you : wherein you shall rejoyce unto the end . Δ. O blessed , blessed , blessed , God of power , goodnesse , and wisdom . Ave. ..... This was the cause that I appeared to thee , E. K. this morning . Now therefore 〈◊〉 unto me : for I will open unto you the secret knowledge of the Earth , that you may deal with her , by such as govern her , at your pleasure ; and call her to a reckoning , as a Steward doth the servants of his Lord. I expound the Vision . The 4 houses , are the 4 Angels of the Earth , which are the 4 Overseers , and Watch-towers , that the eternal God in his providence hath placed , against the usurping blasphemy , misuse , and stealth of the wicked and great enemy , the Devil . To the intent that being put out to the Earth , his envious will might be bridled , the determinations of God fulfilled , and his creatures kept and preserved , within the compasse and measure of order . What Satan doth , they suffer ; And what they wink at , he wrasteth : But when he thinketh himself most assured , then feeleth he the bit . In each of these Houses , the Chief Watchman , is a mighty Prince , a mighty Angel of the Lord : which hath under him 5 Princes ( these names I must use for your instruction . The seals and authorities of these Houses , are confirmed in the beginning of the World. Vnto every one of them , be 4 characters , ( Tokens of the presence of the son of God : by whom all things were made in Creation . ) Ensignes , upon the Image whereof , is death : whereon the Redemption of mankind is established , and with the which he shall come to judge the Earth . These are the Characters , and natural marks of holinesse . Vnto these , belong four Angels severally . The 24 old men , are the 24 Seniors , that St. John remembreth . These judge the government of the Castles , and fullfil the will of God , as it is written . The 12 Banners are the 12 names of God , that govern all the creatures upon the Earth , visible and invisible , comprehending 3 , 4 , and 5. Out of these Crosses , come the Angels of all the Aires : which presently give obedience to the will of men , when they see them . Hereby may you subvert whole Countries without Armies : which you must , and shall do , for the glory of God. By these you shall get the favour of all the Princes , whom you take pity of , or wish well unto . Hereby shall you know the secret Treasures of the waters , and unknown Caves of the Earth . And it shall be a Doctrine , for you onely , the instrument of the World. For , the rest of your Instructions , are touching the Heavens , and the time to come : of the which , this is the last and extream knowledge . This will I deliver unto you , ( because I have yeilded you before the Lord. ) Vpon Monday next , I will appear unto you : and shall be a Lesson of a few dayes . E. K. The will of God be done . Δ. Amen . Ave. ..... In the mean season , desire you of God , such things , as are necessary for you . He that filleth all things , and from whom all things live , and in , and through whom , they are sanctified , blesse you , and confirm you in peace . Δ. Amen . Δ. I beseech you , to Notifie this mornings Vision , by words : as all other holy Prophets have recorded theirs . Ave. ..... A Vision . The sign of the love of God toward his faithful . Four sumptuous and belligerant Castles , out of the which sounded Trumpets thrice . The sign of Majesty , the Cloth of passage , was cast forth . In the East , the cloth red ; after the new smitten blood . In the South , the cloth white , Lilly-colour . In the West a cloth , the skins of many Dragons , green : garlick-bladed . In the North , the cloth , Hair-coloured , Bilbery 〈◊〉 . The Trumpets 〈◊〉 once . The Gates open . The four Castles are moved . There issueth 4 Trumpeters , whose Trumpets are a Pyramis , six cones , wreathed . There followeth out of every Castle 3 , holding up their Banners displayed , with 〈◊〉 , the names of God. There follow Seniors six , alike from the 4 Gates : After them cometh from every part a King : whose Princes are five , gardant , and holding up his train . Next 〈◊〉 the Crosse of 4 Angles , of the Majesty of Creation in God attended upon every one , with 4 : a white Cloud , 4 Crosses , bearing the 〈◊〉 of the Covenant of God , with the * Prince gone out before : which were confirmed , every one , with ten Angels , visible in countenance : After every Crosse , attendeth 16 Angels , dispositors of the will of those , that govern the Castles . They proceed . And , in , and about the middle of the Court , the Ensigns keep their standings , opposite to the middle of the Gate : The rest pause . The 24 Senators meet : They seem to consult . I , AVE , STOOD BY THE SEER : It vanisheth . So I leave you . Δ. Omnium bonorum largitori , Omnipotenti Deo , sit aeterna laus , gratiarum actio , honor omnis , & Jubilatio . Amen . Junii , 22 , 23. Note . On Friday , and especially Saturday , E. K. had great Temptations not to credit this Action , and was said unto by a voice , how our Instructors would use cavillation of our disordered life , to forsake us , and not to perform , according to our expectation of the former promises to be performed by them . A voice said , likewise , to him , that A. L. should not go to the Emperours Court , for lack of money : for he should get none here . Likewise , it willed him to go up into his Study and he would shew him all the effect of our Instructions received . E. K. complained to me how he was thus greivously molested by such means , and almost brought in despair . But I comforted him as well as I could ( my self being inwardly , most sorrowful ) and made my moane to God by prayer when I was alone : for him , and our Cause . Moreover he could not be perswaded by me that good Angels would undertake to help us to any relief by money or treasure : affirming that it appertained to the wicked ones : seeing they were the Lords of this World ; and the kingdom of God was not of this World , &c. .... Said , that the wicked were in the world , and of the world : but the Elect were in the world , but not of the World. Si de 〈◊〉 〈◊〉 , 〈◊〉 quod suum est diligeret : quia vero de mundo non estis sed ego elegi vos de mundo , propterea odit vos mundus . Ergo dedi eis sermonem tuum , & 〈◊〉 eos odio habuit , quia non sunt de mundo , sicut & ego non 〈◊〉 de mundo . Non r go 〈◊〉 tollas eos de mundo , sed ut serues eos à malo . De mundo non sunt : sicut & ego non sum de mundo , &c. To be of the world , was to be in love with the trade of the vanities of this world , and to follow them : And that money and riches were things indifferent : good , if they were well used ; and evil , if they were evilly used : And that , Bonis omnia cooperabantur ad bonum ; Therefore the godly ( as the Patriarchs and many now adayes ) might have money ; but to use , not abuse it : and that such is our case and necessary request to God , &c. Sunday , Cracovie , Junii 24. à Meridie horam circiter tertiam . Δ. Note , while at my lodging ( by Saint Stephens ) I was writing the Note , ( on the page going next before ) of the Tentations of Friday and Saterday : E. K. was at my Lord A. L. his lodging ( at the Franciscan Fryars where he lay at Physick ) and at the same time , this happened , as followeth ; As my Lord A. L. and E. K. face together , conferring and consulting of our affairs , of Gods mercies , and of sundry tentations of the spiritual enemy , and afterward , as the Lord A. L. was reading Rofensis psalm . de Fiducia in Deum , suddenly , upon E. K. his right shoulder , did a heavy thing seem to sit , or rest , whereof he told the Lord A. L. And afterward was this voyce uttered by that Creature in Latine . Lasky , veniet tempus , cum tu portabis versum sedecimum , illius Psalmi undecimi , in vexillo tuo , & vinces inimicos tuos . Then A. L sought in Davids Psalter for the eleventh Psalm , and sixteenth verse thereof : and while he was so about that Psalm , The voyce said that he meant not that Psalm of David , but the eleventh Psalm of Roffensis : which Psalm the Lord A. L. was then in reading to E. K. and was about the verse , Hic labor ac dolor , &c. being the sixth verse . By and by after , the voyce said in English. — Trust thou in God. Hereupon the Lord A. L. did read forth that Psalm of Roffensis , and when he came to the sixteenth verse thereof , being Si ambulavero in medio tribulationis , me custodies adversus inimicos tu ... Manum tuam extendes , & dextera tua me salvabis . Thereupon the voyce said : Put to the first line of the next verse : And that was Domine tu omnia pro me perficies . And as he would have read further , the voyce willed him to stay at those words , and said as followeth : — I swear unto thee by the true and living God , that this shall come to passe . Then E. K. said unto the Creature : In the name of God , Who art thou ? And he answered in Latin , and said , Ego Sum AVE , cras plura audietis . Δ. Gloria , laus , honor & gratiarum actio perennis sit Deo Nostro , omnipotenti & Misericordi . Amen . Munday 25. Junii , Mane hora 7. Cracoviae . Δ. Orationem Dominicam pronunciavimus , & aliquot ali●● or atiunculas ex Psalmis , &c. After we had sit awhile together conferring of Ave his Vision , &c. A voyce said , bring up the shew-stone . Δ. I had set it down on the Table , behinde the Cushion with the Crosses , for I had furnished the Table with the Cloath , Candles , &c. as of late I was wont : Hereupon I set up the stone on the Cushion . E. K. There appeareth in the stone , like a white Curtain all over the stone : After awhile it was drawn , and layed on the back-side of the stone , on a heap together . Now here standeth one in a white Garment , with a white Cerclet about his head like a white smock , I remember not that ever I saw this Creature before , his Garment is tucked up . ..... Who is he that is rich ? Δ. The Lord of all . ..... He it is that openeth the † store-houses , not such as fly away with the winde , but such as are pure , and without end . Δ. Blessed be his name for ever . ..... To the pure in spirit , and such as he delighteth in . Amen . Dixit Dominus , Invoca nomen meum , & mittam vobis verbum quo fabricavi terram , & responsum dabit de se , & testimonium dabit de se , ut in testimonio vincat malos . E. K. Now is there fire come , and hath consumed this Creature all to pieces , and he is fall'n down to ashes . Now he riseth up , and he is brighter then he was before . ..... So doth the glory of God comfort the just , and they rise again with a threefold glorie . Δ. A place was made . E. K. Now he spreadeth the aire , or openeth it before him , and there appeareth before him a square Table . Now he taketh off the Table a black Carpet . Now he taketh off a green Carpet . Now he taketh off a white Carpet . Now he taketh off a red Cloath . And now the Table appeareth to be made of earth , as Potters Clay , very raw earth . E. K. The Table hath four feet , of which two touch the ground , and two do not : The feet seem also to be of the earth . The Table is square . E. K. On the left corner ( farthest from E. K. ) did a T appear on the Table : Out of the top of this T do four beams issue of clear collour bright . ..... That part [ pointing to that T ] of the Table of the earth of those that govern the earth : that is are governed by the seven Angels that are governed by the seven that stand before God , that are governed by the living God , which is found in the Seal of the living God , ( Tan with the four ) which signifie the four powers of God principal in earth , &c. ..... Move not , for the place is holy , and become holy . ..... I said not so , he said it , that beareth witnesse of himself . Vnto this , obey the other three Angels of the Table . E. K. On the other farther corner of the Table ( on E. K. his right hand ) is a Crosse like an Alphabet Crosse. This Crosse , and the other T do seem to lye upon the Table , in a dim dunnish , or a sky colour . All the Table over seemeth to be scribled and rased with new lines . ..... The earth is the last , which is with the Angels , but not as the Angels , and therefore it standeth in the Table of the seven Angels , * which stand before the presence of God in the last place , without a Letter , or number , but figured by a Crosse. ..... It is expressed in the Angle of that Table , wherein the names of the Angels are gathered , and do appear , as of Michael and Gabriel . Δ. I remember , there is an Alphabetary Crosse. E. K. Now in the corner of the Table , on the right hand to E. K. appeareth another Crosse , somewhat on this fashion † . and there appear'd these Letters and Numbers . b 6 4 b ..... It is in that Table , which confisteth of 4. and 8. E. K. In the last corner of this earthly Table appeareth a little round smoke , as big as a pins head . E. K. Now is all covered with a mist. E. K. Now I hear a great voyce of thumbling and rumbling in the stone . E. K. Now all waxeth clear again . Now hoveringly over the Table , appear infinite sort of things like worms , sometimes going up and sometimes down ; these seem somewhat brightish . Over these higher in the aire , appear an infinite sort of small , little , blackish things , bigger then Motes in the Sun , and they go up and down , and sometime come among those worm-like Creatures . ..... The Lord appeared unto Enoch , and was mercifull unto him , opened his eyes , that he might see and judge the earth , which was unknown unto his Parents , by reason of their fall : for the Lord said , Let us shew unto Enoch , the use of the earth : And lo , Enoch was wise , and full of the spirit of wisdom . And he sayed unto the Lord , Let there be remembrance of thy mercy , and let those that love thee taste of this after me : O let not thy mercy be forgotten . And the Lord was pleased . And after 50. dayes Enoch had written : and this was the Title of his books , let those that fear God , and are worthy read . But behold , the people waxed wicked , and became unrighteous , and the spirit of the Lord was far off , and gone away from them . So that those that were unworthy began to read . And the Kings of the earth said thus against the Lord , What is it that we cannot do ? Or who is he , that can resist us ? And the Lord was vexed , and he sent in amongst them an hundred and fifty Lions , and spirits of wickednesse , errour , and deceit : and they appeared unto them : For the Lord had put them between those that are wicked , and his good Angels : And they began to counterfeit the doings of God and his power , for they had power given them so to do , so that the memory of Enoch washed away : and the spirits of errour began to teach them Doctrines : which from time to time unto this age , and unto this day , hath spread abroad into all parts of the world , and is the skill and cunning of the wicked . Hereby they speak with the Devils : not because they have power over the Devils , but because they are joyned unto them in the league and Discipline of their own Doctrine . For behold , as the knowledge of the mystical figures , and the use of their presence is the gift of God delivered to Enoch , and by Enoch his request to the faithfull , that thereby they might have the true use of Gods creatures , & of the earth whereon they dwell : So hath the Devil delivered unto the wicked the signs , and tokens of his error and hatred towards God : whereby they in using them , might consent with their fall : and so become partakers with them of their reward , which is eternal damnation . These they call Characters : a lamentable thing . For by these , many Souls have perished . Now hath it pleased God to deliver this Doctrine again out of darknesse : and to fulfill his promise with thee , for the books of Enoch : To whom he sayeth as he said unto Enoch . Let those that are worthy understand this , by thee , that it may be one witnesse of my promise toward thee . Come therefore , O thou Cloud , and wretched darknesse , Come forth I say out of this Table : for the Lord again hath opened the earth : and she shall become known to the worthy . E. K. Now cometh out of the Table a dark smoke , and there remaineth on the Table a goldish slime : and the things which hovered in the aire do now come , and light down on that slime , and so mount up again . He said . ..... Non omnibus sed bonis . E. K. He taketh the smoke and tieth it up . ..... I tie her not up from all men , but from the good . Now cometh a dark Cloud over all again . Δ. A pause . E. K. Now it is bright again . He said . ..... Fiant omnia facillima . ..... Number . E. K. I see lines and scribblements ( as before ) going athwart the lines . E. K. I count thirteen lines downward . ..... Stay there . E. K. I count twelve this way overthwart . E. K. In the just middle of every square are little pricks . The Table seemeth to be eighth yards square . E. K. Now come upon these squares like Characters . They be the true Images of God his spiritual Creatures . ..... Write what thou seest . E. K. I cannot . Δ. Endeavour to do your best , for he that biddeth you do , will also give you power to do . E. K. Did his best , at length fire flashed in his face , and shortly after he said , I perceive they be easie to make , so that I tell the squares , by which the lines do passe , and draw from middle prick to middle prick . Δ. At length E. K. finished the Table : he said that these seemed to be yellowish Gold. E. K. You heard one here say , I write my own damnation . ..... He might have said , you write his damnation . Pray , and write as many more lines . Δ. After awhile E. K. did with great ease finish the four parts of the Table . E. K. The stone is become dark . A voyce . .... Cease for an hour . Δ. May we passe from our places as now ? ..... I. Δ. After a little hour past we returned , and as we talked of the premisses , he said . ..... 〈◊〉 no time . Δ. He said in the stone being clear again . ..... In the name of God , be diligent , and move not for the place is holy . ..... Take the first square : write from the left hand toward the right , you shall write small letters and great . Say what you see [ to E. K. ] r Zilaf Autlpa . Δ. I finde here one square among these Characters that hath nothing in it . ..... It must be filled . a r d Z a i d p a L a m. E. K. A dim Cloud cometh before mine eyes : now it is gone . c Z o n s a v o Y a u b T o i T t X o P a c o C S i g a s o m r b z n h f m o n d a T d i a r i o r o i b A h a o Z p i C n a b r V i x g a z d O i i i t T p a l O a i A b a m o o o a C v c a N a o c O T t n p r a T O c a n m a g o t r o i S h i a l r a p m z o x E. K. Now cometh a Cloud over . Take the second , that is the third that was written . b O a Z a R o p h a R a u N n a x o P S o n d n a i g r a n o o m a g g o r p m n i n g b e a l r s O n i z i r l e m u i z i n r C z i a M h l m o r d i a l h C t G a AE O c a n c h i a s o m A r b i z m i i l p i z O p a n a l a m S m a L d O l o p i n i a n b a r x p a o c s i z i x p a x t i r V a s t r i m ..... That last word is Vastrim . Δ. I marvel of that square that lacketh this line . ..... It must be drawn from the end , or foot to that prick , before where it cometh doubble from the first top , the prick is allowed but to one , and not twice to be accounted : So that , that standeth but of six pricks : Therefore it must be framed , and now it is of seven . E. K. All is in a Cloud . Now all is clear again . d o n p a T d a n V a .. o l o a G e o o b a .. i o P a m n o O G m d n m a p l s T e d e c a o p s c m i o o n A m l o x V a r s G d L b r i a p o i P t e a a p d o c e p s u a c n r Z i r Z a S i o d a o i n r z f m d a l t T d n a d i r e d i x o m o n s i o s p O o D p z i A p a n l i r g o a n n Q A C r a r E. K. Now he calleth again , saying , See. Δ. This is the Table that had the little round smoke . Δ. No , it was the Table before . T a O A d u p t D n I m a a b c o o r o m e b b T o g c o n x m a l G m n h o d D i a l e a o c P a c A x i o V s P s yl S a 〈◊〉 i x a a r V r o i m p h a r s l g a i o l M a m g l o i n L i r x o l a a D a g a T a p a p a L c o i d x P a c n n d a z N x i V a a s a i i d P o n s d a s p i x r i i h t a r n d i 〈◊〉 E. K. Now all is in a whitish cloud covered . E. K. Now all is clear . ..... Make the first figure upon a clean paper , and thereto adde the simple letters : Then shall you hear more . Thou must make the squares of the first part of the Table unto every square and his letters . Δ. I have made the squares of the first part , and set in the letters . Thou hast in the middle line O r o i b A h a o z p i. There are 6 lines above , and six below . That line is called linea Spiritus Sancti : and out of that line cometh the three names of God , from the East gate , being of 3 , 4 , and 5. letters , which were the armes of the Ensignes that were spoken of before . Oro , ibah , aozpi , I said before , that God the Father a mighty pillar divided with a right line . The Father himself , without the line . The Father and Son by addition of the line . These two lines beginning J A i d a r   &c. That is the great Crosse that came out of the East gate . Δ. With that line of the Holy Ghost ? ..... I. Thou hast in the upper left angle in the second line a r d z a. Thou hast that maketh the crosse downward : first i , then the same d , o , i , g o. Δ. Will you have six letters downward ? ..... I. So then hast the three other crosses in their angles . Δ. Will you give me leave to repeat them , for fear of erring ? I L a c z a , the down line of six letters , and P a L a m the crosse line . ..... It is so . Δ. Now to the other on the left fide below . a i a o a i the down right line . Now the crosse line , is O i i i t. Here those Crosses have ten faces . Δ. One letter is reckoned twice which is in the 〈◊〉 of the Crosse : and so should seens to be eleven . ..... This is true knowledge . Δ. The last crosse is thus , his down line is a O u r r z Δ. The Crosse is a L O a i. Δ. So have I the 4 Crosses attendant on the principal Crosse. ..... Here thou mayst see the cause , that Pilat wrote with 4 letters . Δ. How doth the cause appear ? ..... For above every crosse , standeth 4 letters : Not that Pilat knew it , but that it was the fore-determination of God. They are thus to be read . In the upper left angle thou hast r z l a : pronounce , urzla : by this name the first Angel appeareth . z l a : go then to the first r , and pronounce it zlar . That was the first letter of the first Angel , is the last letter of the second : as of the first r , was the first letter of the name , as r z l a , that r is now the last letter of the name of the second Angel , beginning at z , as z l a , and so back again to the r. Δ. So that the third beginneth at l , whose last letter is the first of the second name , and is called Larz , and so of the last : as a r z l , to be pronounced arzel . Δ. So that you have , of those 4 letters , 4 Angels names , here thus gathered out : but how are they to be used ? ..... Let it be sufficient that you know these names . I will teach you to use them . Δ. Shall we labour by like order of every the 4 letters over the crosses to make 4 such names ? ..... They are also to be made . Δ. I do know assuredly that there is very much matter in this Table . ..... It is true : for hitherto , stretched the knowledge of Solomon . ..... Now for your six Seniors : whose judgement is of God the Father , the Son , and the Holy Ghost . In the line De Spiritu Sancto , you have Abioro of six letters : The second name of the second Senior is of 7. as , A ( the same , ascending ) Aaix a if the third , as the second , in patre & filio , H c mord A. Again in Spiritu Sancto , haózpi . The fifth , in patre & filio descendens hi pot ga . The sixth , A V to Tar. If you will make them of 7 letters ( because two of them , are but of six ) that is , when the wrath of God is to be encreased . Note . Then whereas you say , Abioro , say Habioro ; and where you say Haozpi , say ahahozpi . Thou hast haospi , before h is A ; take that unto it and it maketh Aha ozpi . And so they consist all , of 7 letters . Thou hast b the fifth , in the left part of the line , de Spiritu Sancto : thou hast a the sixth , ( the first part of the line de patre & filio descending . ) T the sixth in the second part descending . a The first in the second part descending , or the second ascending . Thou hast a the fifth , in aozpi . i The sixth , and V the sixth , ascending in the part descending of the line de patre & filio , the second and first part . Put the A or the h that stand in the Center , to it : Thou hast Bataiva or Bataivh . You must take but * one of them , either the A or the h. A , comiter , and h in extremis Judiciis . Δ. So I see when the contract A , and when the contract H must end this word : That is the mighty Prince whose traine was holden up in the East . ..... Spare me now , I will open you more secrets to morrow , I am secretly called away : but you shall find me the true servant of God. E. K. Now he spreadeth the white Curtain over all that was laid on an heap behind . ..... Yet one thing ere I go . Those Characters or Notes ( for , so call them ) are the parts of the whole Earth , as you may find in those names * I delivered you before ; To the intent you may work all the World over at one time . Now , my love rest with you . E. K. Now he is gone . Δ. Amor Dei patris filii & Spiritus Sancti sit super nos . Amen . Semper . Tuesday , Junii 26. 〈◊〉 hora 8. Precibus finitis , & post varias nostras considerationes de praemissis , tandem apparuit AVE . In nomine Patris & F. & SS ficut erat , &c. Amen . E. K. He hath gathered the whole Curtain together as yesterday , and set it behind . Now a white mist cometh over all , Now the mist is gone . Ave. ..... All glory and praise , be to God the Father , the Son and Holy Ghost . Δ. Amen . Ave. ..... Now to the purpose : Rest , for the place is holy . First , generally what this Table containeth . 1. All humane knowledge . 2. Out of it springeth Physick . 3. The knowledge of all elemental Creatures , amongst you . How many kindes there are , and for what use they were created . Those that live in the air , by themselves . Those that live in the waters , by themselves . Those that dwell in the earth , by themselves . The property of the fire : which is the secret life of all things . 4. The knowledg , finding and use of Metals . The vertues of them . They are all of one matter . The congelations , and vertues of Stones . 5. The Conjoyning and knitting together of Natures . The destruction of Nature , and of things that may perish . 6. Moving from place to place , [ as , into this Country , or that Country at pleasure . ] 7. The knowledge of all crafts Mechanical . 8. Transmutatio formalis , sed non essentialis . E. K. Now a white mist covereth him . Δ. — Pause for a ¼ of — E. K. Now he appeareth again ..... Look out Lexarph , with the two other that follow him , among the names of the Earth the three last . Lexarph , Comanan , Tabitom . Look out the name Paraoan . Write out Paraoan in a void paper . Δ. I have done . Seek out Lexarph . Δ. I have found it . Look into the 4 parts of the Table , and take the letters that are of the least Character . Look among the 4 parts that have the Characters : and look to the Characters that have the least letters . Δ. I have done . ..... How many letters are they ? Δ. Seven . ..... They must be eight . Δ. They are these ( as I have noted them ) OA JA JA il . ..... There are 8 in the 4. Δ. Afterwards I found 8 letters in the 4 principal : for I had omitted Y I. Δ. I suspect this was spoken to me , to my reproof , for no more diligenceused in the search . Dwell in darknesse — They must be made all one Character . e x a r p h c o n a n a n t a b i t o m Lexarph , Comanan , Tabitom . Set down those three names , leaving out the first L [ that is of Lexarph , set them down by 5. ] Ave. ..... Your sicknesse causeth me to be sick . Δ. E. K. had the Migrom sore . A great Temptation fell on E. K. : upon E. K. his taking these words to be a scoff , which were words of compassion and friendship . ..... The first is exarp , five in order . Set them down without the first Table : That shall make the crosse that bindeth the 4 Angles of the Table together . The same that stretcheth from the left to right , must also stretch from the right to the left . Δ. Have I now made this crosse of uniting all the 4 parts or Angels together , as you like of ? ..... I. ..... Every name , sounding of three letters , beginning out of that line , is the name of a Devil , or wicked Angel , as well from the right , as from the left , excepting the [ Δ ] 4. Angels that are above the crosse , which have no participation with Devils . The letters that joyne those names , which may be put before the [ Δ4 . ] names of the four Angels of the four crosses in every angle , ( as well from the right , as the left , ) is the name of God , whereby these Angels , are called and do appear . Δ. An example ( I pray you ) give of this rule . ..... As , in the first of the black crosses thou hast , e. Δ. So it is . In the first square of the right side thou hast r. beginning the name of the Angel Urzla : put e to it , and it changeth the sound , into Erzla . Erzla is the name of God that governeth , Urzla . Δ. And likewise the other three above the crosse are governed by that name of God , Erzla . Take * X which is the next letter : look under the Crosse in the first angle ; thou hast C 7. ( then o , in the crosse : ) then n s. Call it C zoden es : It is one of the 4 angels that serve to that crosse , which are ruled by this name Idoigo . It is the name of God , of six letters : Look in the crosse that descendeth , In that name [ Δ Idoigo ] they appear , by the name [ Δ Ardza ] that is in the crosse , [ Δ Transversary ] they do that they are commanded . Δ. Which they ? you named onely C zod n es . Ave ..... There followeth Tott . Δ. Which more ? Δ. The principal Crosse transversary . Those two , under , till you come to the Crosse. Δ. Do you mean Sias , f m n d ? ..... Those 4 be of Physick . Δ. As they do appear in the name of God Idoigo , so what shall be of the name of God Ardza ? Ave ..... The one is to call them , the other is to command them . If it be an incurable disease ( in the judgement of man ) then a 〈◊〉 the letter that standeth against the name , and make him † up five : then he cureth miraculously . But if thou wilt send sicknesse , then take two of the letters , and adde the letter of the Crosse [ Δ the black crosse ] to that , as in the second , a To. [ Δ. This a , is of the crosse of union , or the black crosse . ] ..... Then he is a wicked power , and bringeth in disease : and when thou callest him , call him by the name of god , backward : for unto him , so , he is a god : and so constrain him backward , as Ogiodi . Δ. I think the Constraint must be , by the name of the Transversary backward pronounced , as of Ardza , is back way , azdra : For ogiodi , should but cause him to appear by the order of Idoigo , used for the 4 good Angels . ..... The name of God in the middest of the great Crosse ( where the name may have A or H in the end ) upon which the 4 Crosses of the first Angle attend , ( or first part of the table attendeth ) calleth out the six Seniors : which give scientiam rerum humanarum & Judicum , according to the nature of their parts : as in the East after one sort , in the West after another , and so of the rest . E. K. A Cloud covereth him . The upper right angle in the next crosse , hath the same name [ Δ hath his peculiar name ] of God to call out , and to constrain . Δ. Which name mean you ? Ave. ..... The name that is in the crosse . Δ. llacza — The good Angels are also 4. They have power over Metals , to find them , to gather them together , and to use them . These , that are the wicked ones , ( made by three letters ) are the Princes of those wicked ones , that stood afar off in the Table of the Creation . Δ. You mean in our fourth Book . Ave. ..... These can give money coined , in Gold or Silver . Δ. Which these ? Δ. These wicked ones mean you ? ..... I. The other give no money coined , but the metal . Δ. You mean the good . ..... I. Δ. As XOY. ..... EXOY . Δ. I note this pronunciation . Δ. The next is apa . The third Crosse is the Crosse of transformation . Δ. Mean you that on the left side underneath ? ..... I. The fourth is the Crosse of those Creatures that live in the four Elements , as you call them . The first Angel the aire . The second — the water . The third — the earth . The fourth — the life , or fire of things that live . Δ. Is not Acca the first Angel ? Δ. En pe at . ..... I. Then NP at . Δ. Then O toi , and P mox . AVE . They are easie to call . 1. The knitting together of Natures lieth in the four Angels that are over the first Crosse. Δ. As Vrzla , zlar ? &c. ..... I. 2. The carrying from place , which place lieth in the Angels of the second Crosse. Δ. I understand in the Angels over the Crosse. 3. All Hand-crafts , or Arts are in the Angels of this third Crosse. Δ. I understand in the Angels over the Crosse. E. K. He drew out much fire out of his mouth , and threw it from him now . Δ. I pray you , what meant you by that ? ..... For that I fulfill my Office in another place . Stay , at this time I must also be gone . Δ. When will you deal again . Ave. After Dinner about one , or two of the Clock . E. K. Now he spreadeth the Curtain . Δ. Deo gratias nunc & semper agamus . Amen . † Tuesday , Junii 26. à Meridie hora , 1½ Circiter . Gloria Patri , &c. 〈◊〉 lueem tuam & veritatem tuam , O Deus , &c. E. K. Now he is here , and the white Curtain laid behinde . 4. Ave. ..... The Crosse of the fourth , first Angle . Δ. I understand the Angels over the Crosse in the lower right corner . ..... Herein may you finde the secrets of Kings , and so unto the lowest degree . But you must Note , That as the Augels of the first of the four Crosses in the East , which are for Medicine : so are the first of the second , the first of the third , and the first of the fourth ; so that for Medicine there be sixteen , and so of all the rest in their order : but that they differ in that , some be the Angels of the East , other some of the West , and so of the rest . Notwithstanding , to know the world before the waters , To be privy to the doings of men , from the waters to Christ ; from Christ unto the rewarding of the wicked : The wicked doings of the flesh , or the fond and devilish imaginations of man , or to see what the blessed Kingdom shall be , and how the earth shall be dignified , purged , and made clean , is a meat too sweet for your mouths . Δ. Curiosity is far from our intents . Ave. ..... But there is neither Patriarch nor Prophet sanctified , Martyr , or Confessor , King , or Governour of the people upon earth , that his name , continuance , and end , is not ( like the Moon at midnight ) in these Tables . Δ. Mean you not the Crosse of the fourth first Angle , to be that , which is of a Qurrz . And his transversary of al Oai ? Ave. ..... It is so . Δ. I understand not well , your account of 16 Angels for medicine . Ave. ..... Are there not four principal Crosses ? Every Crosse hath also four . The first of every four are the Crosse of medicine , so that there be sixteen . Ave. ..... One book of perfect paper . One labour of a few dayes . The calling them together , and the yielding of their promise , the repetition of the names of God , are sufficient . I have given you Corn : I have given you also ground . Desire God to give you ability to till . Δ. We will pray for his help that is Almighty . ..... I am free before God. Catch that catch can . Be it now as it was before . E. K. He mounteth up into the aire , and is gone . Δ. When would you that I should prepare that book , and what call you perfect : and how many leaves would you wish me to make it of ? ..... Your book is not of my charge . Δ. Lord , as thou hast dealt mercifully with us hitherto , and hast given us the understanding of many secrets , so in respect of this strange dealing with us , and leaving us of Ave , we are desirous to know some cause : and therein we require that Madimi may be sent . E. K. She is here in the stone . Madi . ..... How do you ? E. K. She maketh a low cursie . Δ. I declared our admiration of Ave his so sudden departure , aud required her opinion of the case . Mad. ..... Surely Sir , I cannot tell : but I will go see if my mother can tell . Δ. He that is the Creatour of all things , be mercifull unto us , and lighten our hearts with true knowledge , as our trust is in him . E. K. She went away , and came again after a little while . Mad. ..... My mother sayeth , you should have been at the Emperours . Δ. But you see it is impossible to get thither without some good provision of money made by our great friend A. L. I pray you , what can you say of Ave ? Mad. ..... My gentle brother , Ave is a good Creature : indeed you might have made more of him . Δ. I beseech you to give us some Declaration of Ave his last words . Mad. ..... There is no word unperfect : My brother Ave his nature is to be plain and short . Δ. I pray you to say somewhat more plainly of Ave his last words . Mad. ..... If it were the commandment of my mother , I could do it . But this is the good will of my brother toward you . Δ. As your brother hath done this of his good will , so do I desire you of your good will to do , or say somewhat to our comfort . Mad. ..... Sir , I pray you , pardon me . I may not meddle with Ave his doing . I have nothing to say to you , but I know my Mother hath much to say to you As the mighty thunder cometh , so cometh the promise of God. Rodulphus the Emperour now . If the Emperour ( my mother sayeth ) do any thing against Lasky , or hinder , ( she answereth in earnest ) there shall be an Emperour . A. L. Earnest is means to be Emperour , vide 22 Sept. Prage . Δ. Make your sentence more perfect . Mad. ..... Therein lieth a mystery . A Mystery . A comfortable promise . My Mother , my Sisters , Ave , Il , my self , and the rest of us will not be from you in your need . Δ. Now is our need , as we have declared . Mad. ..... Sir , Content your self : For , yet a season , you must have patience . God blesse you , for ( as yet ) I feel nothing to say to you . Misericos , clemens & pius est Deus Noster : Cujus nomen sit benedictum , Nunc & semper . Amen . Note . About seven of the Clock this afternoon , E. K. came again up into my study : and seing me reading , and considering this Action , began to finde talk of it , and willed me to assay the practise of it if I understood it : And , to be brief , by little and little fell to this issue , that he confessed himself to be very sorry that he was so far raging in words as he was this day . Nay , ( said I ) any man living , else , would have found just cause of comfort , and to give thanks for AVE , such speeches to him , as he used unto you upon true compassion , and no skoff , &c. B t you by and by called him Devil , and raged on 〈◊〉 against Michael and Gabriel , and the heavenly powers with most horrible speeches , &c. He became very penitent , and acknowledged that he had offended God : and said , that surely it was of the Devil , for he did not remember his words : but he is sure that they were not decent , and beseeched God to forgive him : And so did I , and was very glad of this his reforming himselfe , and we ( being oft ( before ) called down to supper ) were going out of my Study : and as he was almost at the door to go out , he said to me , I feel a very heavy thing upon my shoulder : and it is warm with all : Whereat I put to the door , and we sat down again : Verily thinking , ( as it was ) that it was the presence of AVE , whereupon I said unto the Creature . Δ. In the name of Jesus , Ave art thou there , he answered immediately after as followeth . Ave ..... Because thou [ E. K. ] 〈◊〉 acknowledged my honour again : I will also acknowledge my help toward you : But where man curseth the Heavens , what holy Creature can abide ? Or where Satan is brought into possession , by free will of man , what good Angel is he that departeth not ? Δ. O Lord , confirm thy mercies upon us from henceforth . Ave. ..... As concerning your Action , The Heavens bear witnesse of it . Yea , yesterday did the good Angels contend with the wicked : and there was a great conflict betwixt them ; and that about the love of God towards you , and your Action . But I will visit you again in the morning , and will perform my good will in God toward you . But 〈◊〉 must pray often if thou wilt avoid temptation . God be mercifull to you , forgive you , and strengthen you to the end . Δ. Amen , sweet Jesu , Amen . Δ. When all was thus ended , I delivered to E. K. my Psalter book ( with the short prayers annexed to every Psalm ) where he himself very devoutly , and penitently prayed three of them , and I hearing also of them , gave my consent in heart to the same prayers . Δ. To God onely be all praise , honour , and glory , now and ever . Amen . Wednesday , 27. Junii . Cracoviae . Mane horam circiter . 7. Oratione Dominica finita , & peculiari Oratione contra Tentationes Sathanae , apparuit ipse AVE , &c. E. K. He is here . Δ. Gloria Patri , & filio , & spiritui sancto , &c. Amen . Ave. ..... In the name of the Father , and of the Son , and of the holy Ghost . Δ. Amen . ..... Now , what is that , that is hard to you ? 4. First , whether the Table ( for the middle Crosse of uniting the four principal parts ) be made perfect , or no. Ave. ..... Thou hast found out the truth of it . Δ. I think a mystery did depend upon the choice of the three names , Lexarph , Comanan , and Tabitom . Ave. ..... That is not to our purpose . Δ. You bad me 〈◊〉 out of the Tables the Characters of fewest Letters , and I found them to be OARA JA , and L , you said they are eight , you said there are eight in four : I know not what this meaneth . Ave. ..... You must make up the name Paraoan . Δ. What shall become of the L aversed ? Ave. ..... It may be N , or L. Δ. What must I now do with that name ? Ave. ..... In Exarph there wanteth an L. which L. is of more force then the N. and therefore it is set in the Tables . As far as that N. stretcheth in the Character , so far shall that Countrey be consumed with fire , and swallowed into Hell , as Sodom was for wickednesse . The end of all things is even at hand : And the earth must be purified , and delivered to another . The Heavens shall be 77 times above themselves . And the earth shall bring forth without Tillage : Prophets speak of dayes , [ as ] presently , that * are far off . But we speak of dayes that are hard at hand . For , immediately after your being with Caesar , shall the whole world be in sudden alteration . Battails and bloudshed great number : The Kings of the earth shall run unto the Hills , and say cover us . Δ. O , Thou mighty God of Hosts : be our strength and comfort . ..... When you hear the peoplesay , Le , there is a man-child that doth great marvails , ( which is even at the door threshold . ) Then , then shall you see the calamity of the earth . 〈◊〉 let 〈◊〉 , the servant of God do as he is commanded : And what goodnesse soever he craveth shall follow him , for the Lord hath spared him among the Kings of the earth . Let him provide for this one journey : He shall not need to provide for the rest : For , he that hath all , hath provided for him . The fifteenth day of September , that shall be twelve moneths , shall you set up the signe of the Crosse ; even in the midd'st of Constantinople . Δ. Thy will be done , O Lord , to thy honour and glory . Poland . Promissio confirmata de A. L. fortè . Ave. ..... In this Kingdom shall be much bloudshed , and the one shall cat anothers throat . And as the Lord hath promised , so shall it come to passe . Ave. ..... Now to the Table . Δ. Of the Principal King of Bataiva , or Baataiva , ( using the last a twice ) I doubt of the perfect writing of it . Ave. ..... Is it not written ? It is all , most easie , and in gathering thou canst not erre . The 24 Seniors are all of one Office. But when thou wilt work in the East , thou must take such as bear rule there ; so must thou do of the rest . Δ. Do you mean the estate , in respect of any place we shall be in , or in respect of any earthly place , accounted alwayes the East part of the world , wheresoever we be ? Ave. ..... The East and West , in respect of your Poles . What will you else of me ? Δ. Whether these four Tables be joyned in their right places , or no. Ave. ..... They be . Note , of the Letters in the black 〈◊〉 . Δ. Of the Letters in the Transversary of the wicked their black Crosse , I know no 〈◊〉 , as of motivat ; nan , &c. Ave. ..... Thou shalt know , when thou writest thy book . Δ. I desire you of the book to say somewhat more for the fashion , paper , and binding , &c. Ave. ..... Thou mayest use thy discretion . Δ. You mean ( I trust ) the book that you bid me to prepare : For , the other is not for my writing . Ave. ..... It is not . I my self will stand with you , and shew how to practise . Δ. Blessed be God for his ready help . Δ. I will prepare the book ( by the grace of God ) with all speed . Δ. As concerning the Offices , vertues , and powers of the three other quarters of the Table , what shall we think of them ? The Offices of all the four quarters . Ave. ..... They are all as the first . Δ. Note . Thou hast three names of God , out of the line of the holy Ghost , in the principall Crosse of the first Angle , so hast thou three in the second , &c. Four dayes ( after your book is made , that is to say , written ) must you onely call upon those names of God , or on the God of Hosts , in those names : And 14 dayes after you shall ( in this , or in some convenient place ) Call the Angels by Petition , and by the name of God , unto the which they are obedient . The 15 day you shall Cloath your selvès , in vestures made of linnen , white : and so have the apparition , use , and practice of the Creatures . For , it is not a labour of years , nor many dayes . E. K. This is somewhat like the old fashion of Magick . Ave. ..... Nay , they all played at this . You must never use the Garment after , but that once onely , neither the book . E. K. To what end is the book made then , if it be not to be used after . Δ. It is made for to be used that day onely . Ave. ..... What will you else ? Δ. As you best know : we need instructions ; yet necessary for us . Ave. ..... Very few . Ave. ..... It is a stem with fruit , but it wanteth leaves . E. K. What mean you by that ? Ave. ..... There be more leaves then fruit , and in many actions there be more circumstances then matter . Δ. But here is onely marrow , and no bones , or flesh . Δ. As concerning the great multitude that E. K. saw in the Vision standing after the sixteen Angels , next the Gate , you made no mention in your Description of the Vision : Therefore I would know what they are . Ave. ..... 〈◊〉 〈◊〉 Ministers and servants . E. K. * Aliter , Sendenna , as E. K. said . There shalt thou see thy old Sondenna , * and many other wicked ones , that thou hast dealt withall . Hereby shall you judge truly of wicked Magick . God be with you : I will be ready , when you need me . Δ. AEterno & omnipotenti Creatori rerum omnium , visibilium & invisibilium sit omnis laus , honor , gloria , & gratiarum actio . Amen . Δ. 1. Remember , I have not yet heard any thing of the 5 Princes which held up the traine of the chief King. 2. Neither any thing of the Trumpeter which went before all . 3. Neither of the letters in the Transversary of the black Crosse. 4. Also of * Docepax Tedoand , being referred to Cilicia , Nemrodiana , and Paphlagonia in the late exposition of the places by vulgar names : and before in the naming of them by the names of Creation they were applyed to Italia and Britania : One of those is to be doubted of . 5. We are desirous to know the Etymologies of all the names of God which we shall use , either to God himself , or to the Angels . 6. We require the form of our Petition or Invitation to be made to the Angels . 7. Of the 20 ( and more ) diversities or corrections of this principal Table , we require your censure , which diversities I have ( by conjecture ) so made or amended . 8. Whereas I was [ Δ ] willed to call 14 dayes , the Angels which are to be used : so would I know whether also I should summon the wicked here recorded ( out of the black Crosse , having their off-spring ) likewise 14 dayes . Saturday , † Cracoviae , Junii 30. Manè , circa 9. horam . Oratione dominica finita , & 〈◊〉 illis 7. dubiis , quievimus paululum . Deinde , aliquot orationes ex psalterio recitavi , iterum quievimus paululum . Ad semihoram nihil apparuit . At length appeared a face , very great , with wings about , adjoyned to it ; afterward he seemed to be in a great Globe of fire . ..... Hearken to my voice . Modesty , patience , and humility of heart and body , doth belong to these Actions . Tell me how many Thunders the Lord hath in store for the wicked . Δ. O Lord , we know not . ..... Were you ever in the secret caves of the Earth ? Δ. No , Lord , never . ..... Then tell me how many windes the Lord hath prepared for an year ? Δ. Neither that can we tell : We are not of the Lord his Council in these things of his providence . ..... Can you tell me none of these questions ? ..... Can you tell what shall become of your selves ? Δ. God onely knoweth , and no creature but by him : for all things are kept uncertain until the end . ..... You beget children , know you the hour wherein they shall be born ? ..... You begin labour , can you tell what point of time you shall end in ? Δ. God only is the Fountain of all wisdom and truth . ..... Well , then I see , you are drowned in ignorance and know nothing . E. K. He turneth round very swiftly , ..... Even as the Adder leadeth out her young ones , the first day one foot , ( out of her hole ) not because they should eat , but because they might acquaint themselves with the air , and her subtlety . The second day , one yard and more : she encompasseth her hole , and windeth to and fro , and teach-them to creep ; and so five or six dayes , till they know how to move and stir their bodies . After the seventh day , she leadeth them further , and faineth deceit , striking the ground with her tail , as though it were the sound of some one at hand : And then gaping , beginneth to hisse , and stirreth up fear unto her young ones , so that they enter into her mouth . And thus she doth till they be 12 or 13 dayes old : Then she leadeth them a stones-cast , and exerciseth them both with fear , and hiding themselves ; And when they sleep ( being young and wearied with labour ) she stealeth from them and maketh a noise amongst the leaves and small stones , with the moving of her hinder parts : To the intent she might see what shift her wormes can make , which stirred up with fear , and missing their mother , so learn to couch themselves in the Chymnes of the earth ; At length , after silence , the mother thrusteth out her self , and doubleth her tongue ( with the sound whereof she useth to call them ) They come together and rejoyce , wreathing themselves diversly about her body , for joy : She for a recompence , suffereth them to hang upon her back , and so waltereth to her hole ; where she gathereth the leaves of the earth : and after she hath chewed them small and tender , with her teeth , and mingled them with the dust , she spueth them out again , and beginneth to lick them by little and little , as though she hungered , which she subtlely doth , that her wormes might eat and forget their hungrynesse . Finally , in 20 dayes , they become big , and as skilful in the property of their kind ... she ( I say ) leadeth them out into a fertile place , and full of dew , and full of bushes , and places apt to cover them , where they feed , dwell , observe their craft , and at last forsake their mother . Even so , it is with you ; So the Lord , ( the true Serpent and worme ) leadeth you out from day to day , according to your strength : and as you grow , to the intent you might , at last be brought unto the pleasant dew , and food of his mercy , which is Triumphing true wisdom . But this the Lord feareth of you ; that , as the wormes did , so you will forsake your mother . Δ. Forsake us not , O God , Confirm thy graces in us , and we shall not forsake thee . The nature of the Serpent , is , not to forsake his young . Δ. O Lord we depend onely on thee , and without thy grace and continual help , we perish . The Lord told Noe long before , the Flood would come , he believed him : Therefore he is safe in both worlds . The sons in law of Lot , sunk into Hell , for that they derided the words of God , and believed them not . His wife became a salt-stone , for that she looked back , and did contrary to the Commandment of God. Moses had the reward of his holinesse in this world pluckt back , because he said , Can this , &c. I , as the messenger of God , am as one that say , Cave , Take heed that you become not son in laws , though you passe the fire , Take heed you look not back : for if you do , you shall not see the flood , neither shall the Lord put a vail betwixt you and vengeance , neither ( I say ) shall the promises of God come in your dayes . If God had taken you up into the heavens and placed you before his Throne , and told you the things that are to come , you would believe : But that you cannot do . The Lord is merciful , he descendeth into your houses , and there telleth you what is to come , where you may under land : But you believe him not . Therefore saith the Lord of you , I fear you will forsake your mother : But if you do it , I say , if you do it , I will make of the Mothes , men , that shall testifie my name . E. K. I ever told you I do not believe them , nor can believe them , nor will desire to believe them . ..... If you be faithful , you be able to comprehend : If you be obedient and humble , The Creatures of Heaven shall abide with you . Yea the Father and the Son , and the Holy Ghost shall make his dwelling with you . If you persevere , even with faith and humility , you shall see the wicked dayes that are to come , enjoy the promises of God , and be partaker of those blessed days that follow : For wonders unheard of , in , and of the world , are at hand . You are warned , The Spirit of God rest with you . Δ. Amen . Δ. O Lord , shall we continue in this wavering or stiff-necked willful blindnesse , and frowardly keep out thy mercies and graces by our fleshly sense , and unreasonable perswasion against the verity of thy true Ministers ? 1. All things are committed to thy charge . Δ. O Lord as much as ever I can do by prayer or otherwise , I do , and yet I enjoy no fruit of my long travel . 2. Thou hast ground , sow if thou can . Δ. How can I without further instructions and help ? and now , when I require Ave to come , he cometh not : O Lord comfort me . 3. AVE shall come when thou hast need of him . Δ. In te Domine speravi , & spero , & sperabo . In die Tribulationis exaudies me . Refugium meum , spes mea , vita & beatitudo mea Jesu Christe , tibi cum Patre & Spiritu Sancto sit omnis honor , laus , Gloria & Gratiarum actio Amen . Monday , † Cracoviae , Junii 2. Manè hora ½ . Oratione dominica finita , & mora aliqua interposita , & aliquot aliis ex psalterio recitatis precibus , & post varias meas ad Deum ejaculationes . At length Ave appeared to E. K. in the Shew-stone , &c. Δ. O Lord , all honour , thanks , and praise , be unto thee , who hearest the prayers of thy simple servant . Δ. First , for the reforming of diversity of letters in the names written , I require your aid , unlesse you will first say somewhat else . By the same Jesus who sitteth on the right hand of his Father , and is the wisdom of his Father , I request you to proceed with us . Ave. ..... So that the body of Christ , now , is glorified and immortal . Δ. Most true it is — Mors illi ultra non non dominabitur . Ave. ..... But as the Prophets , that were fullfiled with the Holy Ghost and Spirit of God , before 〈◊〉 , tasted of him , in that he should come as a Saviour , and in the seed of man ; So is the 〈◊〉 of this time , Christ being ascended , in the same Spirit . But that Christ shall come in his glorisied body , Triumphing against Satan , and all his enemies . Δ. So be it , O Lord. Ave. ..... But that the words of the Prophesies may be fulfilled , It is necessary that the Earth swarm , and be glutted with her own fornication and idolatry : which , what it shall be , the same spirit will open unto you . Δ. Fiat voluntas Dei. Ave. ..... That you may not onely be wise in forsaking the world , and foreseeing the dangers of perdition ; But also preach the wonders of the same Christ , and his great mercies , which is to come and to appear in the cloudes with his body glorified . The Lord said to Satan , I will give thee power , in the end over their bodies , and thou shall be cast out into the fields , and that for my names sake : But my Vineyard , and the fruit of my Harvest , shalt thou not hinder . Thus my brethren hath the Lord loved you , Thus have the Treasures of the Heavens opened themselves unto you : But your faith springeth not . Δ. It shall when it pleaseth the Highest : We beseech him to encrease our faith as shall be most for his honor and glory . Ave. ..... But unto you it shall be revealled , what shall come , after Morrows , after Dayes , Weeks , and Years : And unto you it shall be delivered , The Prophesie of the time to come , which is twelve : of the which you have but one . Δ. God make us faithful , true and discret servants . Ave. ..... For God will shake this earth through a riddle , and knock the vessels in pieces , throw down the seats of the proud , and establish himself a seat of quietnesse : that neither the Sun may shine upon the unjust , nor the garments be made of many pieces . Δ. All shall be in unity : unus pastor , unumovile , &c. Ave. ..... Haste therefore and be gone : as the Lord hath appointed you , that you may be ready for him , when he bringeth the sickle . Purifie all the vessels of your house , and gather more into it , and when the Lord presseth , he will give you wine abundantly : And lo , the * forks are weary of their burdens : But be diligent , watchful , and full of care : for Satan himself is very busie with you . After dinner I will visit you with instructions : But O my Brethren , be faithful , and persevere ; for the same spirit that teacheth the Church , teacheth you . Δ. To the same Holy Spirit , with the Father and the Son , be all honor , power , glory and praise , now , and ever , Amen . Julii 2. After Noon , Hora 1¼ Δ. Gloria Patri , & Filio & Spiritui Sancto sicut erat in principio & nunc & semper & in saecula seculorum . Amen . E. K. Here he is now . Δ. Nobis adsit , qui cuncta creavit . Ave. ..... What will you ? Δ. If it please you , the solution of the former 8 questions first . Δ. 1. As of the five Princes , which held up the traine of the King. Ave. ..... The knowledge of them helpeth not now . Δ. 2. Secondly of the Trumpeter , what it betokened . Ave. ..... It hath no relation to these Tables . Δ. 3. Of the letters in the Transversary , I would know your will. Ave. ..... They are , as the other , but for a peculiar practice . Δ. 4. For Docepax and Tedoand referred diversly , as I have noted , What is the cause of this diversity ? Ave. ..... It was the fault of E. K. in reporting . Δ. What is the very Truth ? Ave , ..... Thou shalt be taught that , when thou hast their Calls , It belongeth to Nalvage his correction . Δ. 5. As toncerning the Etymologies of these names of God , we would be satisfied . Ave. ..... God is a Spirit , and is not able to be comprehended . Δ. Some Notifying or Declaration , no full comprehension I require . Ave. .... It is no part of mans understanding . They signifie all things , and they signifie nothing . Ave. .... Who can expresse Jehovah what it signifieth . Deus significat ad id quod agit . Δ. As for the form of our Petition or Invitation of the good Angels , What sort should it be of ? Ave. .... A short and brief speech . Δ. We beseech you to give us an example : we would have a confidence , it should be of more effect . Ave. .... I may not do so . E. K. And why ? Ave. .... Invocation proceedeth of the good will of man , and of the heat and fervency of the spirit : And therefore is prayer of such effect with God. Δ. We beseech you , shall we use one form to all ? Ave. .... Every one , after a divers form . Δ. If the minde do dictate or prompt a divers form , you mean. Ave. ..... I know not : for I dwell not in the soul of man. Δ. As concerning the diversity of certain words in these Tables , and those of the portions of the Earth delivered by Nalvage , What say you ? Ave. ..... The Tables be true . Is it Aydropl , or Andropl ? Ave. ..... Both names be true , and of one signification . I have delivered you the Tables , so use them . Δ. As concerning the Capital letters , have I done well ? Ave. ..... You have easily corrected that , and to good end ; for every letter , and part of letter , hath his signification . Δ. I beseech you say somewhat of the N in Paraoan , of which you said , so far as that stretched , should sink to hell . Ave. ..... Every letter in Paraoan , is a living fire : but all of one quality and of one Creation : But unto N is delivered a viol of Destruction , according to that part that he is of Paraoan the Governour . Δ. It may please you to name that Place , City , or Country , under that N. Ave. ..... Ask Nalvage , and he will tell you . Δ. As concerning the wicked here , Shall I call or summon them all , as I do the good ones in the name of God ? Ave. ..... No man calleth upon the name of God in the wicked : They are servants and vile slaves . Δ. We call upon the name of Jesus in the expulsing of devils , saying in the name of Jesus , &c. Ave. .... That In , is against the wicked . No just man calleth upon the name of God , to allure the devil . Δ. Then they are not to be named in the first summoning or invitation . Ave. .... At no time to be called . E. K. How then shall we proceed with them ? Ave. .... When the Earth lieth opened unto your eyes , and when the Angels of Light , shall offer the passages of the Earth , unto the entrance of your senses , ( chiefly of seeing ) Then shall you see the Treasures of the Earth , as you go : And the caves of the Hills shall not be unknown unto you : Vnto these , you may say , Arise , be gone , Thou art of destruction and of the places of darknesse : These are provided for the use of man. So shalt thou use the wicked , and no otherwise . Δ. This is as concerning the natural Mines of the Earth . Ave. .... Not so , for they have nothing to do with the natural Mines of the Earth , but , with that which is corrupted with man. Δ. As concerning the coined they have power to bring it . Ave. So they may : that they keep , and no other . Δ. How shall we know what they keep , and what they keep not ? Ave. .... Read my former words ; for thou dost not understand them . Δ. I read it : beginning at the first line on this side , when the Angels of Light , &c. Δ. I mean of coined money that they keep not ; How shall we do to serve our necessities with it ? Ave. .... The good Angels are Ministers for that purpose . The Angels of the 4 angles shall make the Earth open unto you , and shall serve your necessities from the 4 parts of the Earth . Δ. God make me a man of wisdom in all parts , I beseech him . Δ. Note I had spoken somewhat of my part in Devonshire Mines : and of the Danish Treasures which were taken of the Earth . Δ. These our Questions being thus answered , now I refer the rest to your instructions intended . Ave. .... You have the corn , and you have the ground : Make you but invocations to sow the seed , and the fruit shall be plentiful . Δ. As concerning our usage in the 4 dayes in the 14 dayes , we would gladly have some information . Ave. ..... You would know to reape , before your corn be sown . Δ. As concerning a fit place and time to call , and other circumstances , we would learn somewhat . Ave. ..... You would know where and when to call , before your invocations bear witnesses of your readinesse . Δ. Then they must be written in verbis conceptis , in formal words . Ave. ..... I — a very easie matter . Δ. What is the Book you mean that I should write ? Ave. ..... The Book consisteth [ 1 ] of Invocation of the names of God , and [ 2 ] of the Angels , by the names of God : Their offices are manifest . You did desire to be fed with spoones , and so you are . Δ. As concerning Bataiva , or Baataivh , I pray you not to be offended though I ask again , what is the truth ? Ave. ..... The word is but of six letters , whereof , one is on the left side , one on the right , two above , and two under ; A and H are put to . Δ. Sometimes or communiter , A , and in extremis Judiciis H as I was taught before . Δ. So that the word is Bataiva , or Bataivh . E. K. I think he be gone ; for he made a sign of the crosse toward us , and drew the white Curtain . Δ. As we sate a while and talked of the Calls received in the holy Language , and not yet Englished , there was a voice . ..... You shall have those Calls in English on Thursday . And so ask me no more questions . Δ. Thanks , honour , and glory , be to our Creator , Redeemer , and Sanctifier , now and ever , Amen . Thursday , † Cracoviae , Julii , 5. Manè , hora , 8. ferè . Oratione dominic a finita aliisque extemporaneis ejaculationibus ad Deum , & repetito promisso ultimorum verborum de Angelica interpretatione 14. illarum invocationum , quas à 14 Maii ultimi recepimus , tandem apparuerunt , Gabriel in Cathedra & Nalvage . Gabriel in his Chair , and Nalvage with the Table , or rather Globe with the letters in it , &c. Δ. Blessed be our God alwayes , for his mercies : his graces be with us , now and ever . E. K. Gabriel standeth up . Gab. ..... Dictum est saepe vobis , perseverate usque ad finem . Δ. God give us that ability . Gab. ..... And why is it said so ? but because you shall have many temptations and afflictions : after which come consolation and comfort . If the Smith prove and temper his Gold by fire , his intent is to excell in the work that he hath in hand : that thereby it might be tryed , refined , and made apt , to the end wherein it shall be used : Much more , think you , doth the God of wisdom , forge , try , and beat out , such as he intendeth to use in the execution of his divine and eternal purposes . How therefore can you find fault with the Lord ? How can you say , he dealeth not justly with you ? when he suffereth you to be proved to the uttermost . If you pay the uttermost farthing , are you not become free ? If you feel affliction and temptation , and withstand it , are you not the more pure ? the more justified ? for the Vineyard and Harvest of the Lord ? O yes , my Brethren ; for the more the wise man is afflicted , the more he rejoyceth ; And the greater his adversity is , the more he prostereth . Is it not written ? No man cometh to the Lord but he is justified , purified , and accepted . Whence therefore ( if you seek to come before the Lord , that is to say , to appear , to be blessed ) shall your justification or purifying arise ? Of your own nature it cannot ; for you were born sinners : But by Christ you may : In whom you are justified , through patience , and resisting temptations . True proof , and touch of man : But me thinketh I hear you say , O , if we were rich , or of ability . True it is , for the dust of the earth many men excel you : But in that you speak with God , in us his Angels ( that is to say Messagers ) you are not onely happy ( which happinesse the others want ) but you excell all the creatures of the Earth . O my Brethren , their joy is a bitter-sweet : But the comfort that you have , is eternal , is sweet , and a food for ever . Therefore , if you will be eternal , and in perpetual comfort with joy , despise the world for the worlds sake : and delight in God for his mercies ; which if you truly do , Then can no Tempest prevail , no affliction come amisse , nor no burden be too heavy for you : For it is written , Gaudium beatorum est Christus : Cui Mundus omnia mala fecit . O my Brethren , be contented , and suffer the world : for as Christ in vanquishing her , did prove himself the Son of God : So shall you in resisting her , at last overcome , and be accounted the sons of God in Christ , of whom you are a follower . John Dee , be of comfort , for thou shalt 〈◊〉 . Δ. God be praised therefore . E. K. And what do you say of me ? Δ. If I prevail , Satan shall not have his will of you : for Gab. ..... But unto thee [ E. K. ] saith the Lord , Take heed , how thou meddlest with hell , lest it swallow thee . Have patience , a time . E. K. They be gone out of sight . Δ. In the mean time we read over the premisses twice , to our great comfort . E. K. Now they be here again , Now is a Cloud over them , all white like a smoke . A voice . ..... Move not , for the place is holy — By a great hollow voice . E. K. Why should it be holy . Δ. — The Court is , where the King is : So where the Lord is present , the place is accounted holy , and is so . E. K. Now they be out of the Cloud . Δ. After this , they made another pause : longer than before . E. K. When shall we practice Ave his Calls , &c. Gab. ..... My brother , thou hast least care : Thou drawest both of God and man. That is promised thee , shall be payed thee ; and that which is to come , thou shalt be partaker of [ Δ. To E. K. for he hath no care neither for meat , nor drink for him and his , neither is he destitute of 400 Dollers yearly pension , and is to have some help by Art. ] Nal. ..... Say the first word of the Call. Δ. Sapah It is the fifth , for 4 being Englished . E. K. He holdeth up all his hand , and on his thumb standeth written — and on the fingers orderly very big letters . There was no word there that fignified Nine , the third word should be E M. Nine to vanne the earth Wherefore mighty and Hearken unto in the firmament   my voice , of waters , 7699 I have talked of you whom continual Workmen ,   the first whose courses and hath planted visit with comfort I move you a Torment the earth , in power and presence , to the wicked , and are whose works and in government shall be a Garland and a Song of honour to the righteous ; continuance and the praise giving unto them as the second of your God fiery darts and the third : in your Creation . Nal. ..... That is one . E. K. Now he plucketh the Curtain over all . Δ. Because you said that Acam betokening 7699. was to be put in his place : I have viewed and numbred , and I find the words of the Call , more , than the English parcells , by many : For the English parcels are 41 , and the Call hath above 50. A voice . ..... You have OD the fourth word of that Call ; The whole Call is placed there , and ought to be the next . Number the words of the next Call. Δ. So that the next Call ought to have this English. E. K. Now he sheweth again . Nal .... The mighty sounds nineteen — whose have entered and numbers into the third Angle , gave them are as and vessels the first ,   to water the ends are become the earth and as Olives with her Creatures , the Contents of time . in the Olive Mount , and Therefore , looking with gladnesse they are Come ye upon the earth , the brothers and and of the first obey   and second , your Creation , * dwelling in the brightnesse and visit us in peace of the Heavens the beginning and comfort , as of their own seats , conclude us continual comforters , which as receivers unto whom are garnished of their mysteries , I fastened with continual burning 〈◊〉 for why ? Pillars of gladnesse 69636. Our Lord and Master     is all one . Nal. ..... That is it that went before . E. K. Now he draweth the Curtain . Δ. I understand this to be the English of the fifth Call ; and that before of the sixth : the Numbers of the parcels seem to agree . So that we have now the English of the fifth and sixth Call. Thanked be God. E , M , Af. and Peoal , three words which you said we had not , I finde them in the Calls : your meaning perhaps is some other then the common words . E. K. Now he hath opened again . A mighty These upon Guard gather up their hands of fire , the Mosse are with two edged swords of the earth , Marble flaming , [ as ] the rich man sleeves . which have doth Happy is he the Viols his Treasure , on whom ? eight cursed they frown not : of wrath are they For why ? for two times whose the God of righteousnesse and iniquities rejoyceth a half , they are , in them . whose in their eyes Come away , wings are And not are Milstones , your viols . of Wormwood , greater For , and then the earth . the time of the marrow And is such as of salt from their mouths requireth have setled runne . comfort . their feet Seas   in the West , of bloud :   and Their heads   are measured are covered   with their Ministers , with Diamond ,   9996 — That is , and   E.K. Now he draweth the Curtain . Δ. As I was comparing the Call to this English , a voyce said . Nall . .... , It is the next Call. Δ. I understand it to be the fourth Call , or E. K. Now he openeth . The midday the first , like Come away . is as unto the Harvest For , the third Heaven of a Widow . the Crowns made How many are there of the Temple , of Hiacinct pillars which remain and 26. in the glory the Coat In whom of the earth , of him , that is , was , and shall the Elders which are , be Crowned are and shall not see are divided . become strange , death untill Come which this house appear I have prepared fall , to the terrour for my own righteousnesse , and of the earth saith the Lord , the Dragon and whose long continuance sink . to our comfort , shall be C me away . and as Buckles For , of such to the stouping Dragons , the Thunders as and have spoken : are prepared E. K. Now he hath covered all again . Δ. As I was speaking of his diversities , saying , This you have not , and this you have not . A voyce said : Some you have , and some you have not , whether you have , or have not , it is a mystery . E. K. There is a little fire in the stone , going about it like a little Candle . The Curtain is open , and a great Cloud over them . Now they appear clear . The Thunders of Judgement and wrath . are of lamentation of a moment numbred and roar and weeping , with an hundred — Torb . are harboured laid up mighty Earth-quakes . in the North , for And in the 〈◊〉 the earth , a Thousand — Math. of an Oak , that surges whose times which branches 5678. rest not [ or ] labour still , are in the 24 th . neither Neasts parte know . 22.     E. K. Now cometh a Cloud over them very white like smoke . Now they appear again . Which the Thunders Yea , burn any wo night time be to the earth , and here . for day . One rock th And bringeth out her iniquity vomit out a thousand — is , the heads even as was , of Scorpions , the heart and shall be and of man great . live Sulphur , doth Come away . mingled his thoughts , But with poyson . wo , wo , wo , not These be wo , wo , wo , your noyses . E. K. Now the Curtain is drawn again , after a quarter of an hour . E. K. Now he appeareth . Nal. ..... Consider by these , whose businesse you have in hand . O you of sorrow 3663.   that range binde up that in the South , your girdles , the Lord and and may be magnified , are Visit us , whose name 28. Bring down amongst you the Lanterns your train is wrath , &c. ..... Here must words in the end of the first Call , follow at Move , &c. Δ. But this Call , it differeth a little expresly . Δ. They are the 14 last words , in the holy language thus : Zacar e ca , od zamran , odo ic . Qua , Zorge , lap zirdo Noco Mad , Hoath Jaida . Another — spake , it is measured , The mighty seat and and groaned , cried with a loud voyce it is as and Come away they are there were and whose Thunders they gathered them Number 5. O ..... selves together is which and 31 — Ga. flew became Come away . into the East , the house For and of death , I prepare — the Eagle of whom for you . Gabr. or , have prepared . Note . Then begin at the first Call , Move , as before . E. K. Now they appear . O thou 6739. the great name   the governour which weave Righteousnesse ,   of the first flame the earth and — I le mese : Wednes under whose with drinesse , the seat Δ 11 15 day , Julii 11. dixit wings which of Honour hic deest . are know of   Of the first flame . Nal ..... Then move as before , &c. O you sons vexing the voyce of fury , all creatures of God , the daughters of the earth the promise of the just , with age of him which which have which is called sit under you amongst you on 1636. Furie — 24 Behold , — seats     ..... Move , as before . O you swords making and of the South men drunken his power , which have which are which 42 — Ux. empty . is called eyes Behold , amongst you to stir up the promise A bitter sting . the wrath of God   of sin ,     ..... Move , as before , &c. E. K. Now all is covered . E. K. Now it is open again . O thou mighty light , openest to the Center and burning flame of comfort the glory of the earth , which of God In whom the secrets of Truth is called not to be measured . 6332 in thy Kingdom Be thou have JOY , a window of comfort their abiding and unto me which     ..... Move as before . O thou shalt comfort separate second flame , the Just , Creatures the house of Justice which walkest great which on the earth art but with feet thou thy beginning 8763 — in the god of in glory , that understand and Conquer . and and   ..... Move , &c. E. K. They have covered all with the Curtain . O thou vexation whose God third flame , and hast is Wrath in Anger . whose 7336 Gird up wings Lamps living thy loynes are going and thorns before thee , hearken . to stir up     ..... Move , as before , &c. A voice . ..... Vpon Monday you shall have the rest . Δ. The God of Hosts be praised , his name extolled , and his verity prevail to the comfort of his Elect. Amen A voice . ..... The Eternal God blesse you . Δ. Amen , Amen , Amen . Δ. Upon my considering ( immediately ) of these Englished Calls , and the Angelical Language belonging to them , I find that here are but 13 Englished of the 14 which are in the third Cracovien Volume contained : and here wanteth the English of the third of those 14. Besides this , you may consider that these English Calls keep this order as followeth : and to make it a more perfect account from the beginning of the first Call of All ( being long since Englished , and three more ) Then have we 18 Calls , whereof 17 are Englished . The total summe from the very beginning . The Numbers of the Third Book , Cracovien . The Englished Calls of this Book . 6 — 2 — 1 5 — 1 — 2 9 — 5 — 3 8 — 4 — 4 10 — 6 — 5 12 — 8 — 6 11 — 7 — 7 15 — 11 — 8 14 — 10 — 9 13 — 9 — 10 18 — 14 — 11 17 — 13 — 12 16 — 12 — 13 Ergo , there lack yet 30 Calls , for the 30 Aires , &c. ( besides the English of the seventh or third , in the third Book contained ) and so shall there be 48 Calls : For the first Table , is no Call : Although there be letters gathered , but made into no words ; as you may see , before the first Call of all . Saturday , Julii 7. Manè hora 6¼ † Cracoviae . Oratione Dominica finita , aliisque tam ad Deum quam ipsum Ave petitionibus , requirebam Judicium ipsius Ave de meis tam ad Deum quam bonos ejus angelos factis orationibus . Post vix quartam horae partem apparuit . Ave. ..... If the words or truth of our testimony and message , were , or were contained within the capacity of man , Then might the Devil thrust in himself , and dissemble the Image of Truth : But because it is of Truth , and of him that beareth testimony of himself , it can neither have affinity with the flesh , nor be spoken of in this sense . Lo , thus , deceitfully , hath the Devil entred into man. Δ. Blessed be the Lord of all truth . Ave. ..... Therefore seeing the word is not corruptible , Those that minister the word , cannot dwell in corruption . I speak not this , without a cause , my brethren . Δ. I pray you to proceed , accordingly , that we may know the cause , if it be your will : or else leaving this Caveat unto us , to proceed to the matter wherein we required your helping hand to correct or confirm , or to do that which is behooful . Ave. ..... For , which of you have sought the Lord , for the Lord his cause or sake ? Δ. That , God can be judge . Ave. ..... Or in which of you hath due obedience ; either to the word , or unto us that are sanctified by the word , been faithfully performed ? Δ. My points of errour , and disobedience I beseech you to Notifie , that I may amend them . Ave. ..... It may be , you will say , we have laboured , and we have watched , yea we have called on the name of the Lord. What have you done that you ought not to do , yea , a thousand times more ? Δ. We vaunt nothing of any our doings , nor challenge any thing by any perfection of our doings . Ave. ..... Shall the hireling say , I have laboured hard ? or doth the good servant think he meriteth his wages ? It is not so But you do so ; Therefore you are neither worthy of your reward , nor the name of faithful servants . Δ. No Lord , we challenge nothing upon any merits ; but flie unto thy mercy , and that we crave and call for . Ave. ..... You do wickedly and injustly : yea you credit the Lord , as you do your selves : your faith is the faith of men , and not of the faithful . Many things have I said unto you from the beginning , ( saith the God of Justice ) which you have heard , and not believed : But you tempt me , and provoke me ; yea you stir me up to be angry with you . Δ. If thy Anger shall be on us , beside the sorrow of this world , tentations of the feind , &c. Then are we not able to endure . ..... Answer not me , and hear what the Lord saith unto thee : Satan laugheth you to scorn ; for he saith unto the Lord , standing before him , Are these they whom thou deliveredst from the perils of the Seas , and from the hands of the wicked , whom the windes were a comfort to , and thy Countenance a Lanthorn ? But the Lord seemeth not to hear him : for he knoweth it is true . My brethren , you seek the world more than you seek to perform the will of God : as though God could not rain Gold and Margarits amongst you : As though the breath of God were not able to beat down the whole earth before you . O you faithlesse Creatures : O ye hypocrites in the Vineyard of the Lord : O you unworthy servants of such a Master . Neither unto Abraham , nor unto Noe , nor unto any other Patriarchs or Prophets , hath God done more merciful unto , than unto you . To Abraham he said , When I return at this time of the year , Thou shalt have a son . Vnto Noe he said , Build thee a Ship : Make up the Ark , Thus and thus , it shall be : for the people shall perish . You remember not that Joseph was sold by his brethren ; or if you do , it may be , you think it is a fable : If you think it to be true , Then consider how he escaped the Pit ; Consider he was sold , and so became a bondman : But who changed the imagination and sense of his brethren ? who ( I say ) came between their Tyranny and his innocency ? What was he that made him free ? that brought him before Pharaoh ? yes , and that which is more , made him reign over Pharaoh : Was it not the same God , that dealeth with you ? O ye of little faith , and starvelings , withered grasse , and blasted willows : What and if you were in hell , could he not deliver you ? If you become bondmen , cannot he make you free ? If you be in prison , cannot he deliver you ? Cannot he compasse your neck with a chain ? But Satan saith , Lo , they say , they have a long Journey : It is necessary that God comfort those that put their trust in him . Euge , O ho O you beggerly starvelings , Hath not the same God , the same Raphael that he had ... Yes verily , a thousand a hundred , and a thousand and a hundred thousand thousands that are , and more than Raphael for the help and comfort of the faithful . When Herod sought to kill the son of God , in that he was man : his Father delivered him not with a mighty wind , nor with beating down of Lords Palaces ; but by a dream appeared unto Joseph , saying , flee , Herod seeketh the child his life . Note the manner of his warning , The manner of his departure : But hear what the Lord said in the end . Return , for he that sought the Child his life , is now dead . Why , I say , you rotten Keeds , worse than the excrements of the Fens , have not you greater warning ? Wherefore is it said unto you , Up and be gone , but that the Lord seeth the thoughts of man ? even of him which seeketh your destruction ; Even of this wicked King which seeketh to destroy Laskie . Could not the same Lord , consume that wicked monster and seller of his people , ( which 〈◊〉 for a time ) with the fire of his mouth ? Yes , but that he hath given all things a time . Those that are righteous are often times taken away because of temptations that are to come : But the wicked are suffered to continue , because they might be more heavy , and sink deeper : But , ( for love ) I say unto you , my brethren , Flee the mischiefs that are to come , and go forward in the service of the Highest , that you may enjoy the promises that are made you , and be partakers of the happy dayes to come . Take heed of whoredom , and the provocations of the flesh . For why ? those things that we say , are not without their cause . You have but ten dayes to tarry ( if you will follow my counsel ) But if you linger any longer , you may drink of a Cup that you would not . Wherefore doth God warn you , but that he would be just with you ? Hath he not the whole Earth to serve him ? Believe me , by the 〈◊〉 we bear , that the good Angels weep over you ; for , as you are particularly called , so have you your particular and unaccustomed temptations . But pray unto God , that you may prevail . Nititur enim , omnibus modis , Sathanas ut vos devoret . It is said unto you , If you provide for this Journey , &c. That word is as sure as the strongest rock in the world . Considering that you were warned by the same Spirit ( whereof I speak ) being witnesse of himself , and by us , which bear witnesse of him ; Give ear , gird up your selves , and be gone : For , even at the very doors , are mischief . After a while I have somewhat else to say unto you . E. K. He covereth all with the white Curtain . Δ. We read and considered these premises somewhat diligently . Δ. Afterward , [ Ave ] he came again , and ( after a pause ) said as followeth . Ave. ..... My brother , I see thou do 〈◊〉 not understand the mystery of this Book , or work thou hast in hand . But I told thee , it was the knowledge that God delivered unto Enoch . I said also , that Enoch 〈◊〉 50 dayes . Notwithstanding , that thy labour be not frustrate , and void of fruit , Be it unto thee , as thou hast done . Δ. Lord I did the best that I could conceive of it . Ave. ..... I will tell thee , what the labour of Enoch was for those fifty dayes . Δ. O Lord I thank thee . He made , ( as thou hast done , thy book ) Tables , of Serpasan aud plain stone : as the Angel of the Lord appointed him ; saying , tell me ( O Lord ) the number of the dayes that I shall labour in . It was answered him 50. Then he groaned within himself , saying , Lord God the Fountain of true wisdom , thou that openest the secrets of thy own self unto man , thou 〈◊〉 〈◊〉 nine imperfection , and my inward darknesse : How can I ( therefore ) speak unto them that speak not after the voice of man ; or worthily call on thy name , considering that my 〈◊〉 〈◊〉 〈◊〉 and fruitlesse , and unknown to my self ? Shall the Sands seem to invite the Mountains : or can the small Rivers entertain the wonderful and unknown waves ? Can the vessel of fear , fragility , or that is of a determined proportion , lift up himself , heave up his hands , or gather the Sun into his bosom ? Lord it cannot be : Lord my imperfection is great : Lord I am lesse than sand : Lord , thy good Angels and Creatures excell me far : our proportion is not alike ; our sense agreeth not : N twithstanding I am comforted ; For that we have all one God , all one beginning from thee , that we respect thee a Creatour : Therefore will I call upon thy name , and in thee , I will become mighty . Thou shalt light me , and I will become a Seer ; I will see thy Creatures , and will magnifie thee amongst them . Those that come unto thee have the same gate , and through the same gate , descend , such as thou sendest . Behold , I offer my house , my labour , my heart and soul , If it will please thy Angels to dwell with me , and I with them ; to rejoyce with me , that I may rejoyce with them ; to minister unto me , that I may magnifie thy name . Then , lo the Tables ( which I have provided , and according to thy will , prepared ) I offer unto thee , and unto thy holy Angels , desiring them , in and through thy holy names : That as thou art their light , and comfortest them , so they , in thee will be my light and comfort . Lord they prescribe not laws unto thee , so it is not meet that I prescribe laws unto them : What it pleaseth thee to offer , they receive ; So what it pleaseth them to offer unto me , will I also receive . Behold I say ( O Lord ) If I shall call upon them in thy name , Be it unto me in mercy , as unto the servant of the Highest . Let them also manifest unto me , How , by what words , and at what time , I shall call them . O Lord , Is there any that measure the heavens , that is mortal ? How , therefore , can the heavens enter into mans imagination ? Thy Creatures are the Glory of thy countenance : Hereby thou glorifiest all things , which Glory excelleth and ( O Lord ) is far above my understanding . It is great wisdom , to speak and talke according to understanding with Δ Kings : But to command Kings by a subjected commandment , is not wisdom , unlesse it come from thee . Behold Lord , How shall I therefore ascend into the heavens ? The air will not carry me , but resi teth my folly , I fall down , for I am of the earth . Therefore , O thou very Light and true Comfort , that canst , and mayst , and dost command the heavens ; Behold 〈◊〉 these Tables unto thee , Command them as it pleaseth thee : and O you Ministers , and true lights of 〈◊〉 , Governing this earthly frame , and the elements wherein we live , Do for me as for the servant of the Lord : and unto whom it hath pleased the Lord to talk of you Behold , Lord , 〈◊〉 hast appointed me 50 times ; * Thrice 50 times will I lift my hands unto thee . Be it unto 〈◊〉 is 〈◊〉 〈◊〉 thee , and thy holy Miniters . I require nothing but thee , and through thee , and for thy honour and glory : 〈◊〉 I hope I shall be satisfied , and shall not die , ( As thou hast promised ) 〈◊〉 thou gather the clouds together , and judge all things : when in a moment I shall be changed and dwell with thee for ever . These words , were thrice a dayes talk betwixt Enoch and God : In the end of 50 dayes , there appeared unto him , which are not now to be manifested nor spoken of : he enjoyed the fruit of God his promise , and received the benefit of his faith . Here may the wise learn wisdom : for what doth man that is not corruptible ? I have not that I may say any more unto you : But believe me , I have said great things unto you : If you will have me hereafter , I will come . Δ — ..... Consider well my words , and what 1 have now said unto thee : for here thou mayst learn wisdom , and also see what thou hast to do . Δ. I will , if it please you read over some of these Invitations which I have made and written here in this Book . Ave. ..... You may not use that word Obedientes . Δ. You spake of a first word to call , and of a second to constrain . Ave. ..... It signifieth , it urgeth them more in God. I have said . Δ. Note , what is meant by the name of God that was said to constrain , being the second names of two before given . E. K. He is gone , and all covered with the Curtain . Δ. All honour , praise , and glory , all thanks and power , is due to our God and King. So be it . Amen . Monday , Julii , 9. Manè hora 7. three quarters , † Cracoviae . Orationibus quibusdam finitis ad Deum & deinde ad Gabrielem & Nalvage , &c. E. K. As soon as he looked , he found the Stone covered with the white Curtain . Δ. A pause of a ¼ of an hour : In which space I used sundry ejaculations to God , and his good Angels . Δ. This day was appointed , we attend therefore your instructions . At length they appeared not , but used a voice . A voice . ..... This day , but the Sun declining the fourth hour . Δ. Your meaning is , that at after noon , at 4 of the clock . The voice . ..... As thou hast written — Δ. The will of the Highest be done . Amen . Monday , A Meridie , hora 4. Δ. As E. K. was saying to me , that he thought that the Angels might tell the certain day and times of things to come , and that Angels could now fall no more , &c. Of such things touching Angels ; suddenly a voice was heard , as followeth . A voice . ..... Herein will I talk with you , my brethren . E. K. Gabriel onely appeareth : neither Nalvage nor the Table appeareth . He sitteth in a Chair , and with his fiery Dart. Gabr. ..... The 〈◊〉 inspired with the Holy Ghost , were assured of the coming of their Messias , of their Christ : But what day , or in what year was not of mans understanding . Christ himself opened unto his Disciples his death , and the manner thereof ; but the day and hour he never disclosed . So likewise the Scriptures speak of the coming of Christ , but the day and hour , the Son of man knoweth not . But because in time to come , and for this action , ( the message of the highest ) And assured , and infallible Doctrine , ( in respect that God appointed you no certain time ) is necessary . For , for this cause you waver my brethren : and may lose the benefit of God his favour , and mercies . O weaklings examine the Prophets , look into the doing of the Apostles . There alwayes went a promise before the end : But the end was the benefit and fruit of the promise . Some alleadge Paul , some Peter , some Daniel : But in this case shall you alleadge the sayings of God , spoken in the spirit of truth by me Gabriel , the servant of the highest . God , for three causes hideth the end , and the very time of his heavenly purposes . As after a little silence you shall shortly hear . E. K. A cloud covereth him . E. K. Now he appeareth again . Gab. ..... First , by reason of his own inexplicable Est & non est esse , which is without the circumference , strength , capable vertue , and power of man , his intellectuality , whereby he appeareth to be verily one God , and incomprehensible . Secondly , because Lucifer with his yea sayers , ( damned justly ) should never taste of his light , nor understand his secret judgements : which he would , and might do , if they were delivered to mans imagination , and discourse : Because it is within the circumference and compasse of his Creation . Consider of these two . E. K. Now he is covered in a white Cloud again . Δ. The first reason , or cause we do not sufficiently understand , or conceive . Deus est esse , Sanctis Deus . Non est esse , Impiis Deus . For , In the judgement day , God in his son , Christ , shall shut up his perpetual and everlasting Justice , wrath , and anger , with Hell and damnation . Leaving them , and forsaking them , and in no case to be called their 〈◊〉 . Fratres [ mi ] non habebunt Deum . But they shall be without a guide , and without a Centre . Hereby you may understand , Esse & non est esse . To the purpose . Thirdly , that man firmly perswaded of things spoken of by God above his capacity to come , and unknown , might worthily in the strength of faith , and through the effect of his promises merit his favour in Christ , and receive eternal salvation , justly before God and his Angels . These are the three causes . Δ. This last cause , if it would please you to make more plain , it should greatly enform us and confirm us . ..... These are the three onely causes , that the ends of God his determinations are secret . 1. In the first , that God might appear omnipotent . 2. In the second , sealed up in himself from the knowledge of such as have rebelled to their destruction . 3. In the third , that man might justly be made worthy of the places prepared for him . Nalvage is called away , and cannot be in Action with you till Wednesday . Then shall you have the Calls that you look for . And so enter into the knowledge and perfect understanding of the 49 Gates and Tables if you will. Δ. O Lord , thy will and mercy be shewed upon us . Gab. ..... But understand that it is a labour , the hardest and the last . Δ. Violenti nihil difficile : God strengthen our will and faith . Gab. ..... I have nothing else to say unto you . But God be mercifull unto you , and forgive you your sins . Δ. Amen . Gab. ..... And that you go hence , make haste . Δ. E. K. He is gone . Δ. Gloria Patri , & filio , & spiritui Sancto sicut erat in principio , & nunc & semper , & in secula seculorum . Amen . Wednesday , Julii 11. Mane hora , 6½ . Cracoviae . Oratione dominica finita , &c. Δ. We await the promise , which you made us , O Gabriel . A voyce . Not now , but at the fourth hour , declining as before . E. K. And why not now as well ? A voyce . He that laboureth in his own harvest laboureth when he list : but he that fisheth on the Sea , must be ruled by her course . Δ. Fiat voluntas Dei. Wednesday , Julii 11. à Meridie , hora 4. Δ. At the first looking the Curtain appeared to E. K. his sight . Δ. When it shall please thee , O God , we are desirous to receive wisdom from thee . Δ. At six of the Clock appeared a little one , yellow , like a little Childe : his hair fine yellow , and a very amiable face . To avoid reproach , and for the truth of the word I visit you , instead of Nalvage , which cannot come . I am 〈◊〉 Mese , the servant of the highest , which instead of Nalvage , will , and am able to supply his place . Δ. So be it in the name of Jesus . Ilem . ..... Many , and strong are your enemies , both bodily and ghostly : But be you strong , and you shall prevail . Therefore say , what you will have me do . Δ. That ( if it please you ) that Nalvage would have done . The East is a house of Virgins . Δ. He distinguisheth it not by fingers . Ile . ..... Well , you shall have fingers . Singing praises with ornaments so bright Move , amongst such as appear , the flames of first glorie , work wonders sing praises wherein on all creatures , unto the Creator , the Lord whose and hath opened his mouth Kingdoms be mighty and and continuance amongst us , they are become are as the third for Twenty eight and fourth unto this remembrance living dwellings , strong Towers is given in whom and power , the strength of man places of comfort . and rejoyceth . The seat of mercy our strength and and continuance . waxeth strong they are apparail'd O you servants of mercy . in our comforter . Ile . ..... Lo , there you have it . Δ. I pray you to consider of the form of the promise , for we were promised to receive the Calls we looked for , and so to be fit for the 49 Gates , &c. If this you have done , be the performance of those the words of Gabriel , or no , I pray you consider . Ile . ..... For the thirty Calls , or thirty Call , to morrow at the fourth hour , I will ease you sufficiently . Δ. I beseech you ( if I shall not offend to request it ) What is the cause of Gabriel and Nalvage their absence ? Ile . ..... Spiritual Contention between Satan and them , and more then man can , or may understand . Δ. Then I pray you , why was not this supply sent at the time appointed ? Ile . ..... It is not of God , to think that God is of time . All things are tied unto him , and nothing can be separated from him . Notwithstanding , he may separate himself from them . But you shall understand , that these nineteen Calls . Δ. There are but 18. besides the first to God. ..... There are nineteen besides the first ] are the Calls , or entrances into the knowledge of the mystical Tables : Every Table containing one whole leaf , whereunto you need no other circumstances . 1. The first Call beginneth Ol Sonf. In English 1 raign . 2. The second beginneth Adgt. In English Can. 3. The Call of the third Table beginneth Micma . In English Behold . E. K. A white cloud cometh about him , but hideth him not . Ile . ..... But you must understand that in speaking of the first Table , I speak of the second . So that the second , with you is the first . 4. As this last , behold is the fourth , but with you the third . 〈◊〉 . It is the seventh : but the third of the fourteenth . Ile . ..... It is the Call of the third . 5. The next — in English is I have set Otherwise — O thil . 6. The sixth — The mighty sounds . Otherwise — Saphah . 7. The seventh — The spirits   Gah . 8. The eight — The East   ROa. Ilem . ..... Look that , that you call the third . Δ. It is Raas . 9. The next — The midday the first   Basenn lo , or Basemlo . 10. — A mighty   Micaoli . 11. — The Thunders of judgement and wrath   Coraaxo . There cometh a white bright Cloud about him . 12. — The mighty seat Sai Ox Cai al. E. K. Every time he speaketh , he pulleth fire out of his mouth , and casteth it from him . 13. — O you   Nonci . 14. — O you swords   Napti . E. K. Now a white Cloud goeth round . 15. — O you sons   No Romi . 16. — O thou the Governour   Ils Tabaam . Il. ..... There you lack the third word ? Δ. What is that ? ..... Of the first flame , it answereth to L al purt . You had not the exposition of the third word . 17. O ye of the second flame .   Ils 〈◊〉 a purt . 18. — O thou third flame .   Ils di al part . 19. O thou mighty light   Il micalZo al part . Thus you have not lost your labour . E. K. Now he wrappeth the Cloud that was under him about his head . ..... God be with you . E. K. Saw him go upward . Δ. Glory be to God , praise and honour for . Amen . Thursday , Julii 12. à 〈◊〉 〈◊〉 4. † Cracoviae . Ocatione Dominica finita , & breviter ad 〈◊〉 quibnsdam dictis . E. K. The Curtain appeared at the 〈◊〉 looking . Δ Now in the name of 〈◊〉 , as conceining those 30 Calls , or thirty Call , we await your information of Ilemese . Δ. After divers parcels of our Actions past with Nalvage being read , which were very well of us liked , at length Ilemese appeared : and after he had shewed himself ( the Curtain being opened ) he drew the Curtain to again . Δ. I then said three Prayers out of the Psalms , &c. E. K. Now he standeth as Nalvage used to do , upon the Globe with the rod in his hand : And Gabriel sitteth by . Δ. In the name of the eternal and everlasting God say on . E. K. Now the Globe turneth swiftly , and he pointeth to letters thus , with the rod which Nalvage was wont to use . MADRIIAX O you heavens Δ. I think this word wanteth as may appear by Madriax , about 44 words from the end . DSPRAF which dwell Ds praf . LIL In the first air Lil.     Kis CHISMICAOLZ are mighty Chis Micáolz . Gab. ..... Move not , for the place is holy . Δ. Hallowed be his name , that sanctifieth whatsoever is sanctified . SAANIR in the parts Sa á nir . CAOSGO of the earth Ca ós go . OD     FISIS and execute Od fisis . BALZIZRAS the judgement Bal zi zras .     Ya IAIDA of the highest Ia - i da.     sa NONCA to you Nonca . GOHULIM It is said Go hú lim . E. E. There came a black cloud in the air about the Stone , as though it would have hindered E. K. his sight . Gabr. ..... It behoveth us to do that we do even with present contention against the wicked . Have a little patience . The curtain is now away again , and they appear again .     Mikma MICMA Behold Micma . E. K. Now is the curtain plucked to again , and they covered . ADOIAN the face A do i an . MAD of your God Mad. IAOD The beginning I á od . BLIORB of Comfort Bliórb . SABAOOAONA whose eyes Sa ba o o á o na .     Kis s CHI are Chis . LUCIFTIAS the brightnesse Lu cif ti as . PIRIPSOL of the heavens , Pe ripsol . Δ S which Ds. ABRAASSA provided Abraássa     Nonsf NONCF you Noncf . NETAAIB for the government Ne tá a ib. CAOSGI of the earth , Ca of gi . OD and Od. TILB her Tilb. ADPHAHT unspeakable Ad phaht . Ile . ..... Read it . Δ. The English. Ile . ..... I DAMPLOZ variety , Dám ploz . TOOAT furnishing To ó at .     Nonsf NONCF you Non cf. GMICALZOMA with a power , understanding Gmi cál zo ma. LRASD to dispose Lrásd TOFGLO all things Tóf glo . MARB according Marb . [ Δ. It follows in Libro Crae .. LIBRI CRACOVIENSIS MYSTICUS APERTORIUS , Julii , 12. 1584. PRAETEREA PROOEMIUM MADIMIANUM , Libri primi , Pragensis Caesareique , Anno 1584. Augusti 15. Stilo Novo . Liber 5. Cracoviensium Mysteriorum Apertorius . Thursday , Julii 12. Anno 1584. YARRY to the providence Yár ry . ID*UIGO * O Δ. Note the wicked power dazeled so the eyes of E. K. that he could not well discern this O , but staying at it a while concluded it to be an V : which afterward , and by and by , he corrected .   of him that sitteth on the holy Thrana . Id , ui-go .     I d oi go . The Curtain being plucked . Ile . ..... Have Patience . Δ. As we were talking of the name of God Idoigo in Enoch his Tables , a voice said . A voice ..... Where the most force was , the Devil crept most in . Herein the Devil thought to deceive you . Δ. It must be then I doigo ? OD and Od. TORZULP rose up Torzulp .     Y IAODAF in the beginning Ia ó daf . GOHOL saying , Go hol . CAOSGA The earth , Ca os ga . TABAORD let her be 〈◊〉 Ta ba ord . SAANIR by her 〈◊〉 Sa á nir . OD and Od. CHRISTEOS let 〈◊〉 he Chris té os . YRPOIL division Yr pó il . TIOBL in her , Ti óbl. BUSDIRTILB that the glory of her Bus dir tilb. NOALN May be No aln . PAID alwayes pa id . ORSBA drunken Ors ba. OD and Od.     Dodrumni . DODRMNI vexed Dod rm ni . ZYLNA in it self . Zyl na . ELZAPTILB Her course , El zap tilb. PARMGI Let it run Parm gi . PIRIPSAX with the Heavens , Pe rip sax . OD and Od. TA as Ta.     Kurlst . QURLST an handmaid . Qurlst . Il. ..... Have patience a little . E. K.   E. K. Now they are here again . BOOAPIS Let her serve them Booapis . LNIBM one season : Lnib m.     Chose . OUCHO Let it confound Ov Cho. SYMP another , Symp. OD and Od. CHRISTEOS let there be Chris te os . AGTOLTORN no Creature Ag tol torn .     Mirk . MIRC upon , Mirc . Q or Q. TIOBL within her Ti ob l. LEL the same Lel.   ..... one and the same .   TON All Ton. PAOMBD her members Pa Ombd. DILZMO let them differ Dil zmo. ASPIAN in their qualities , As pi an . OD and Od.     Long , or short . CHRISTEOS Let there be Chris te os . AGLTOLTORN no one Creature Ag l ter torn .     Ah. PARACH equal Ach.     Pa rach . The wicked spake behinde E. K. ASYMP with another . A symp . CORDZIZ The reasonable Creatures of the earth , or Man. Cord ziz . DODPAL Let them vex Dod pal . OD and Od. FIFALZ weed out Fi falz . LSMNAD one another . Ls mnad . E. K. Now the Curtain is drawn . A voyce . ..... Read. Δ. I read it .... ter from the beginning hitherto . Ile . ..... Whereat doubt you . Δ. Is it true , that before the Creation of man this kinde of Malediction was pronounced , or when else shall we understand it to have been spoken ? A voyce . ..... True it is that one man weedeth out another . To avoid which fault it is said , and after God the brother as thy self . One Kingdom riset̄h up against another , the servant against his Master , the wicked son disdaineth his father . All which fell upon man when God cursed the earth : For , perfect love was taken from amongst them , and the spirit of malice came amongst them , to the intent they might be alwayes at variance , and one weed out another , and so must be , and shall be unto the end . Answer me , why turned God Adam out into the earth . Δ. Because he had transgressed the Laws to be kept in Paradise . ..... It is true . Then Adam offending , 〈◊〉 punishment for his offence , in that he was turned out into the earth . If he had been turned 〈◊〉 to a blessed place , then can you not aptly say he was turned out , for he that is turned out goeth to dishonour : Even so Adam , from innocency through his fall , was turned out to corruption into a prison prepared for him before , if he offended . God ( my brother ) know he would offend : he knew also how to dishonour him . As Jesus Christ brought all blessednesse , and comfort into the world : So did Adam , accursed , bring all misery and wretchednesse into the world , and in the same instant , when Adam was expelled ; The Lord suffered the earth to be accursed for Adams sake , and then , said the Lord these things , and gave unto the world her time : and placed over her Keepers , Watch-men , and Princes , for years , moneths , and dayes : [ I am easie , you may understand my rule . ] Δ. Note , All this was answered by a voyce , as concerning my question , or doubt heretofore expressed . ..... After this , a great pause was used : In which time in my minde , I discoursed of the Ministery Angelical , not all to have been committed to their charge with their Creation , but afterward in divers times , divers offices , both toward God and man. A voyce . ..... To morrow morning I will meet you here the third hour . Δ. The third hour after the Sun rising mean you ? A voyce . ..... I. Δ. Let us hartily thank the Lord and praise him alwayes : His Mercy and Grace be upon us , now and ever . Amen . Fryday , Julii 13. Mane hora 7. † Cracoviae . Δ. Oratione Dominica finita , &c. Δ. At the first looking , E. K. saw the Curtain usual to appear , and somewhat plighted , and shortly . A voyce . ..... Read that you have done . Δ. I read hitherto that was written . E. K. Now they appear , the Curtain being drawn away : But the round Table , or Globe appeared not . E. K. Now they have drawn the Curtain over them again . Δ. Blessed be they that are come in the name of our God , and for his service . E. K. Now they appear , and the Table , or Globe with them . Ile . ..... The rest . Δ. In the name of Jesus , and for his honour . OD And Od.     Gad. FARGT the dwelling places , Farg t. BAMS Let them forget Bams OMAOAS their names , O ma o as . CONISBRA the work of man Co nis bra . OD and Od. AUAVOX his pomp : A ua vox .     g dg . TONUG Let them be defaced To nug . ORSCATBL his buildings , Ors cat bl . NOASMI let them become No as mi. TABGES Caves Tab ges . LEVITHMONG for 〈◊〉 〈◊〉 of the field Levith mong .     Ki. UNCHI confound Un chi . OMPTILE her understanding Omp tilb. ORS with darknesse , Ors. BAGLE for why ? Bagle . MOOOAH it repenteth me Mo o Oah. OLCORDZIZ . I made man Ol cord ziz . LCAPIMAO one while L ca pi ma o. IXOMA XIP let her be known , Ix o máx ip . ODCACOCASB and another while Od ca co cash . Gab. ..... Move not , for the place is holy . E. K. All is covered . E. K. Now it is open . GOSAA a stranger , Go sa a. BAGLEN because Baglen . PII she is Pi i. TIANTA the bed Ti án ta . ABABALOND of an harlot A bá ba lond .     gt , or dgt. ODFAORGT and the dwelling place Od fa orgt .     lotch , or loch . TELOCVOVIM of him that is fallen . Te lóc vo v im .     yax MADRIIAX O you heavens Má dri iax . TORZU arise , Tor zu . OADRIAX The lower heavens O ádriax .     ka . OROCHA underneath you O ró cha . ABOAPRI let them serve you , A bó a pri . TABAORI Govern Tabá o ri . PRIAZ those Priáz . ARTABAS that govern , Ar ta bas .     dir ADRPAN Cast down A dr pan . CORSTA such as Cor sta . DOBIX fall , Dobix . YOLCAM bring forth Yol cam . E. K. Now the Curtain is drawn . PRIAZI with those Pri á zi . ARCOAZIOR that encrease , Ar co a zior . ODQUASB and destroy Od quasb .     dg QTING the rotten Qting . RIPIR No place , Ri pir . PAAOXT let it remain Pa a oxt .     Kor SAGACOR in one number . Sa gá còr . VML Adde Vml. OD and Pur PRDZAR Diminish Prd zar .     cúrg CACRG until Ca crg. AOIVEAE the Stars A oi vé a e. CORMPT be numbred ; Cormpt . TORZU arise , Tor zu . ZACAR Move Zacar . ODZAMRAN and appear Od zamran . ASPT before Aspt. SIBSI the Covenant Sib si . E. K. Now he hath drawn the curtain again . BUTMONA of his mouth , But mo na . DS which Ds. SURZAS he hath sworn Sur zas . TIA unto us Tia . BALTAN in his Justice . Baltan . ODO Open Odo . CICLE the mysteries Cicle . QAA of your Creation , Qáa. OD and Od. OZAZMA make us Ozazma . PLAPLI partakers Pla pli . IADNAMAD of undefiled knowledge . Iad na mad . The first Aire , is called — Lil. The second — Arn. The third — Zom . 4 — Paz. 5 — Lit. 6 — Maz. 7 — Deo. 8 — Zid . 9 — Zip . 10 — Zax . 11 — Ich ik . 12 — Loe. 13 — Zim . 14 — Uta . 15 — Oxo . 16 — Lea. 17 — Tan. 18 — Zen. 19 — Pop. 20 — Chr 21 — Asp. 22 — Lin. 23 — Tor. 24 — Nia . 25 — Uti . 26 — Des. 27 — Zaa . 28 — Bag. 29 — Rii . 30 — Tex . There is all — Now change the name , and the Call is all one . Δ. Blessed be he who onely is alwayes one . Δ. I take these names to be as primus , secundus , tertius , and to 30. A voice . ..... Not so , they be the substantial names of the Aires . Δ. It was said they had no proper names ; but were to be called , O thou of the first Aire , O thou of the second , &c. I pray you reconcile the repugnancy of these two places , as they should seem . E. K. The Curtain is opened . E. E. Now Gabriel standeth up . Gabr. ..... Thus hath God kept promise with you , and hath delivered you the keyes of his store-houses : wherein you shall find , ( if you enter wisely , humbly , and patiently ) Treasures more worth than the frames of the heavens . But yet is not August come : Notwithstanding the Lord hath kept his promise with you before the time . Therefore , Now examine your Books , Confer one place with another , and learn to be perfect for the practice and entrance . See that your garments be clean . Herein be not rash : Nor over hasty ; For those that are hasty and rash , and are lothsomely apparelled , may knock long before they enter . There is no other reading of the Book , but the appearing of the Ministers and Creatures of God : which shewing what they are themselves , shew how they are conjoyned in power , and represented formally by those letters . E. K. Now he taketh the Table , and seemeth to wrap it up together . Δ. Seeing I have moved the doubt of their names I pray you to dissolve it . Gab. ..... You play with me childishly . Δ. I have done . Gab. ..... Thinkest thou that we speak any thing that is not true ? Thou shalt never know the mysteries of all things that have been spoken . If you love together , and dwell together , and in one God ; Then the self-same God will be merciful unto you : Which blesse you , comfort you , and strengthen you unto the end . More I would say , but words profit not . God be amongst you . E. K. Now they both be gone in a great flame of fire upwards . Δ. Laudibuste celebrabo Domine Deus quoniam non praevaluerunt Inimici mei super me . Domine exercituum clamavi ad te , & tu salvasti me . Convertisti dolorem in gaudium mihi , dissolvisti luctum meum & circumdedisti me laetitia . Misericordias tuas in aeternum cantabo . Notam faciam veritatem tuam in vita mea . Os meum narrabit Justitiam tuam omni tempore beneficia tua : certè non novi numerum . Sed Gratias agam donec mors rapiat , tibi psallam quamdiu fuero . Laudem tui loquetur os meum : & omne vivens celebret nomen tuum Sanctum , in perpetuum & semper . Laudate Dominum , O vos Angeli ejus , potentes virtute facientes jussus ejus , obedientes voci verbi illius . Collaudate Deum Universi exercitus ejus , Ministri ejus qui facitis voluntatem ejus . Omne quòd vivit laudet te Domine , Amen . 1584. Remember that on Saturday , the fourteenth day of July , by the Gregorian Calender , and the fourth day of July , by the old Calender , Rowland my Childe ( who was born Anno 1583. January 28. by the old Calender ) was extreamly sick about noon , or midday , and by one of the Clock ready to give up the Ghost , or rather lay for dead , and his eyes set and sunck into his head , &c. I made a vow , if the Lord did foresee him to be his true servant , and so would grant him life , and confirm him his health at this danger , and from this danger I would ( during my life ) on Saturdayes eat but one meal , &c. Remember on Wednesday night the eighteenth of July , as I walked alone about nine of the Clock in the evening , in the Chamber before my Study , ( above ) in divers places of that Chamber appeared flashes of fire , and did not lighten abroad . Munday , Julii 23. Mane Circiter 8. † Cracoviae . Oratione Dominica finita . Δ. I read Mapsama his first words of the book to be prepared of 48 leaves to be silvered , and would gladly know what I was now to do . By and by at the first looking into the stone . E. K. There appeared ten Pikes , all black on the ground in a Circle as it were , and 1 in the middle , a great Pike , standing up . And Vera , falsis , falsa , seemed to be written in the middle of that Circle , somewhat blacker then all the rest , which seemed to be as new molten Pitch . A voyce . ..... Qui non in 7. vivant in undecimo . Δ. I made a short discourse to God of my sincere , and just dealing , hitherto of the book of Enoch , written , of the book to be silvered , how hardly I can get it performed to my contentment : ( the books being laid on the Table , that of Enoch , and that as it were silvered ) &c. I craved therefore the expofition of this dark shew , and as yet nothing pleasant , or plain : My conscience is clear , and I trust in the Lord his mercies . E. K. After this appeared a man all black , naked all over . ..... O thou that art just , and hast a clear conscience , answer me . Δ. In the name of Jesus . ..... Who commanded thee to be gone ? ..... I take the Commandment to have been from God. ..... Thou hast broken the Commandment of God. Δ. I can in no case yield thereunto . ..... You have dishonoured the Lord : which is just in the bottom of his own breast , and gave you warning , and commanded you to go : which is the Lord of Heaven and Earth . Δ. O Lord , my first charge was in these words : Thou shalt go from hence with him to the Emperour : It was also said that he should make provision for this one voyage , and for the rest God had provided . So that seeing I was to go with him , and he hath not yet provided ( doing what he can ) what shall I say , or do ? ..... True it is , thou hast had the victory , and thou , and thy Children have tasted mercy . Thou art one of those , that when I command thee to leave nothing with life , yet thou savest the fatlings to offer before him that abhorreth such sacrifice . Δ. Lord , I know no such act of mine : The Lord be mercifull to me . For when it should come to such a case , God knoweth , I would spare none . ..... O thou just man [ shaking his head ] thou art become a Saul . ..... Wherefore did God ( answer me ) take the Kingdom out of Saul his hands ? Δ. It appeareth in the Bible , because obedience was better then sacrifice . ..... Even so , if thou badst been obedient , thy obedience had been regarded . But I say unto thee , the Lord oweth thee nothing for thy labour : he bath payed thee to the uttermost . As for Lasky , I will give him over to the spirit of errour : and he shall become more poor , so that his own Children shall despise him . But it shall not come to passe in these dayes . For I will keep my promise with you . You do the Commandment of Princes , and Lords , and Masters : But when the God of Justice ( without your desert ) entertaineth you , and placeth you , and dwelleth amongst you , ( which is able to give you all things ) commandeth you to go , and that for your own profit , you think it nothing to offend him . But true it is , That , Obedience pleaseth the Lord for thererin , his Creatures glorifie him most . All Worship , all Honour , all Love , all Faith , all Hope , all Charity , all the knitting together of the Heavens consisteth in Obedience . For if you had been obedient , the very stones of the earth should have served your necessity . For the Lord will not be found a lyar . Δ. O Lord , be mercifull to me : I could not do thy Commandment in going without A. Laskie , and him I was not able to cause to goe without provision : And to our judgement he seemeth marvellously to be carefull to make provision : but still he hath hinderance . ..... Thou ( hearest thou ? ) the Lord forgiveth thee : but from henceforth , he commandeth thee that thou open not the secrets and the judgements , which the Lord shall open unto thee of the times to come , unto Laskie . Δ. I pray you to say somewhat unto us , as concerning this book to be silvered : Else what shall I do , if I have not direction herein , the case being so hard . ..... As concerning the book , when thou art at the end of thy journey it shall be told . Δ. Misericordias Domini in aeternum Cantabo , Amen . Hallelujah . Amen . Tuesday , Julii 31. Mane hora 7. † Cracoviae . Oratione Dominica finita , & variis ejaculationibus factis tam ad Gabrielem , quam Nalvage , Ave , Mapsama , & Ilemer , quàm maximè ad Deum ipsum pro suo lumine , auxilio & protectione : tam in ipsa actione quàm itinere praesenti , futuro , versus aulam Caesaris . After a great hour attendance . At length appeared one all naked , black , and about the stone a Circle of black . He said . ..... Were you not commanded to go after ten dayes ? Δ. It is true . ..... And what followeth ? Δ. I appeal unto the mercy of the highest , for that I have not offended upon wilfulnesse . ..... Say what followeth . Δ. It followeth that we may drink of a Cup , which we would not , &c. And also we were willed to provide for this journey , which provision onely now is made for us two , and not yet for A. L. himself . ..... Thus sayeth the Lord , I have stretched out my hand , and you have hindred me . I have brought things unto their course , but you have thrust your selves between . When I appointed you 10 dayes , did I not also tell you that the earth was mine . Am not I the God of heaven and earth , by whom you breath . The same which also forsaketh not my people in the time of need . I have opened my wings , but you have refused my cover . I have brought in madnesse into the house of the unjust , but you have prevented my judgement . And because you have done so , and have trusted more in the mallices of the world then in my power . [ Δ. Lord we have not done so : to our knowledges . ] ..... Therefore shall you drink of a Cup that you would not : but it shall not fall in these dayes , but in the dayes to come . Moreover , [ E. K. The fire cometh out of his mouth as he speaketh . ] ..... If you go , it is : if you go not , it also shall be . [ Δ. Make that dark speech plain , for I need you not . ] Δ. We were willed to go , but with this condition , that Laskie should make provision . ..... I have not sealed this sin unto thee [ Δ. ] but yet I have measured out a plague , and it shall light upon you all . But unto Lasky I have sealed it , and it shall be heavy . E. K. Doth not A. L. use all the means he can for provision making . ..... The time shall come when I am , and will appear unto thee in a Vision , and of seven Rods thou shalt chuse one , unto you both I speak : For I will not let passe my dishonour unpunished , neither will I sell my name like an hireling . Notwithstanding , in the midst of my fury I will be mercifull unto you , when you think I have forsaken you , then shall the Rod break in pieces . Δ. Lord deal with us , as we have just cause to put our trust in thee , not onely in the principal state of our salvation , but also in this Action . ..... You go : I will not forsake you . And what I have said , that I have said . And it is a living spirit , and shall bear witnesse of it self . For , great is the God of Hosts in power , and in all his works , and words most just . Δ. Lord , is it thy will that we shall go before this A. L. toward Prage ? ..... If you tarry it is , and if you go , it shall be . Δ. Lord make that plain unto us ? Thus sayeth the Lord , if you tarry , it is because I am , which am strength , and triumph against mine enemies , and so against the enemies of those that put their trust in me : And shall be , because I am just , and because it is . For , that I am , I am , and my spirit is justice and truth : which before , was , is , and shall be , and after , world without end . Δ. Lord , shew us the light of thy countenance , and be not wrathfull against us any longer , be a comforter unto us in our journey to be undertaken . ..... Move me not , for I am gone . E. K. He is gone . Δ. Misericordia Domini sit super nos , nunc & in sempiterna seculorum secula . Amen . ANNO 1584. On Wednesday the first day of August , at afternoon ( hora 3. ) we entred on our journey toward Prage , in the Kingdom of Beame , whither we came on thursday sevenight after , by three of the Clock , that is exactly in eight dayes . We came by Coach , I , E. K. and his brother , and Edmond Hilton , so that we came to Prage Augusti 9. by the new Calender : but by the old July 30. two dayes before August the old Calender . Miserere Nostri Deus Noster neque in eternum irascaris nobis . PRAGE 1584. Augusti 15. Wednesday , we began on the day of the assumption of the blessed Virgin Mary : in the excellent little Stove , or Study of D. Hageck his house lent me , by Bethlem in old Prage . Which Study seemed in times past ( Anno 1518. ) to have been the Study of some Student , or A — skilfull of the holy stone : a name was in divers places of the Study , noted in letters of Gold , and Silver , Simon Baccalaureus Pragensis , and among other things manifold written very fairly in the Study ( and very many Hierogliphical Notes Philosophical , in Birds , Fishes , Flowrs , Fruits , Leaves , and six Vessels , as for the Philosophers works ) these verses were over the door . Immortale Decus par gloriaque illi debentur Cujus ab ingenio est discolor hic paries . And of the Philosophers work ( on the South-side of the Study ) in three lines , uppermost was this written . Candida si rubeo mulier nupta sit marito : Mox complectuntur , Complexa concipiuntur . Per se solvuntur , per se quandoque perficiuntur : Vt duo que fuerant , unum in corpore fiant : Sunt duae res primo , Sol cum Luna , tamen in imo , Confice , videbis , fit ab hiis lapis quoque Rebus . Lunae potentatu , peregit Sol Rebis actu : Sol adit Lunam per medium , rem facit unam . Sol tendit velum , transit per ecliptica Coelum : Currit ubi Luna recurrit hunc denuo sublima . Vt sibi lux detur , in sole quae retinetur . Nec abiit vere , sed vult ipst commanere : illustrans certe defunctum corpus aperte : Si Rebus scires , quid esset tu reperires . Haec ars est cara , brevis , levis atque rara . Ars nostra est Ludus puero , labor mulierum ; scitote omnes filii artis hujus , quod nemo potest colligere fructus nostri Elixiris , nisi per introitum nostri lapidis Elementati , etsi aliam viam quaerit , viam nunquam intrabit nec attinget . Rubigo est Opus , quod fit ex solo auro , dum intraverit in suam humiditatem . And so it ended . MYSTERIORUM PRAGENSIUM Liber Primus , Caesareusque , Anno 1584. Stylo Novo . Augusti 15. incoeptus ad Omnipotentis Dei Laudem , Honorem , & Gloriam . Amen . Δ. FIeri potest , quod anni 1588 , & aliorum supputatio , initium suum habent ab ipsa die Passionis Christi vel Ascensionis in Caelum . Atque hac 〈◊〉 , 33 , vel 34. anni plures considerari debent : quia tot annorum Christus erat tempore suae passionis , vel ascensionis : Addas igitur annis 1588 , 34. & inde emergunt anni 1622. acqueiste numerus propius accedit ad tempus annorum diluvii & Arcae , cujus simisitudinem fore circa secundum Christi adventum Scripturae docent : Vel , cum post creatum Adamum , Anno Mund. 1655 , Diluvium Aquae , omnia deleverit viventia : Post Christi , ( nostri Adami spiritualis ) restitutionem in Caelum , Anno 1655 ( qui erit anno 1688. ) expectamus Diluvium ignis , quo omnia sunt Immutanda : vel Charitatis & ardoris Christiani magnum futurum specimen . Non faciet Dominus DEVS verbum , nisi revelaverit Secretum suum ad servos suos , prophetas . Leo rugiet , quis non timebit ? Dominus Deus loquucus est : Quis non prophetabit ? Amos , Cap. 3. B. Nihil mali invenimus in homine isto : Quid si spiritus locutus est ei , aut Angelus ? Act. Apost . Cap. 23. C. Dico enim vobis , quod multi Prophetae , & Reges voluerunt videre , quae vos videtis , & non viderunt : & audire quae auditis , & non audierunt . Lucae 10. E. Matthaei 13. B. Charissimi , nolite omni Spiritui credere : Sed probate Spiritus si ex Deo sint : quoniam multi pseudoprophetae , exierunt in mundum . In hoc cognoscitur Spiritus Dei. Omnis Spiritus qui confitetur Jesum Christum in carne venisse , ex Deo est , &c. Johannes Epistola 1. Cap. 4. A. Quisquis confessus fuerit , quoniam Jesus est filius Dei , Deus in eo manet , & ipse in Deo , &c. Cap. eodem C. Paulus ad Corinthios , Epistola , 1 Cap. 1. b. Gratias ago Deo meo semper pro vobis , in gratia Dei , quae data est vobis in Christo Jesu , quod in omnibus divites facti estis in illo , in omni verbo & omni scientia ( sicut testimonium Christi confirmatum est in vobis ) ita ut nihil vobis desit in ulla gracia , Expectantibus revelationem Domini nostri Jesu Christi , qui & confirmabit vos usque in finem sine crimine , in die Adventus domini nostri Jesu Christi . Fidelis Deus per quem vocati estis in Societatem Filii ejus Jesu Christi Domini nostri , &c. Δ. Noto Revelationem & adventum Christi secundum : deinde confirmationem quae respicit alium adhuc finem temporis : unde de Regno Christi hic in terris , secundum Joannis Apocalypsim , videri possit hic locus aliquem praebere gustum , &c. Paulus ad Corinthios , Epist. 1 cap. 1. D. Quae stulta sunt mundi , elegit Deus , ut confundat sapientes : & infirma mundi elegit Deus , nt confundat fortia : & ignobilia mundi , & contemptibilia elegit Deus , & ea quae non sunt ut ea quae sunt destrueret , ut non glorietur omnis caro in conspectu ejus . Ex ipso autem vos estis in Christo Jesu , qui factus est nobis sapientia à Deo , & Justicia , & Sanctificatio & Redemptio . Ut , quemadmodum scriptum est . Qui gloriatur , in Domino glorietur . Paulus ad Corinthios , Epist. 1. cap. 2. C. Nobis autem revelat Dens per Spiritum suum : Spiritus enim omnia scrutatur , etiam profunda Dei , &c. Vide praecedentia & sequentia in eodem capite . Pragae . Prima Actio , Anno 1584. Wedensday , Augusti 15. Mane horam circiter 9. Δ. We thanked God for his safe bringing us hither , to the place appointed by him : We desired him to direct us , as the rest of our Action requireth : And thirdly , for the Book with silver leaves , to be prepared , we required instruction , as we were promised . Anon after E. K. his looking into the Shew-stone , he said , I see a Garland of white Rose-buds about the border of the Stone : They be well opened , but not full out . Δ. The great mercies of God be upon us : and we beseech him to increase our faith in him , according to his well liking . E. K. Amen . E. K. But while I consider these buds better , they seem rather to be white Lillies . Δ. The eternal God of his infinite mercies , wipe away our blacknesse and sins , and make us pure , and whiter than Snow . E. K. They are 72 in number : seeming with their heads ( alternatim ) one to bend or hang toward me , and another toward you . They seem also to move circularly toward the East : but very slowly . In the middest of this Circle , appeareth a little fire , of the colour of yern , hot ; ready to melt : from which fire to every one of the said lillies , is a fiery beam extended ; which beam toward the end , is , of more whitish fiery colour , than it is near the center . A voice . - ... E. K. A voice cometh shouting out from the Lillies , saying , Holy , Holy , Holy : and all the lillies are become on fire ; and seem to tumble into that fire . And now they appear again distinctly , as before : And the fire remained in the center still : and the emanation of beams , came from it , still to the foresaid lilly buds . E. K. I hear a sound , as though it were of many waters , poured or streaming down in the clifts of great Rocks and Mountains : The noise is marvellous great , which I hear coming through the Stone : as it were of a thousand water-mills going together . A voice . ..... Est. Another voice . ..... Seemeth to pray over , & quo modo est . A voice . ..... Male & in summo : & mensuratum est . E. K. I hear a great roaring , as if it were out of a Cloud , over ones head : most perfectly like a thunder . Another voice . ..... The Seal is broken . Another ..... Poure out the sixth Violl that the earth may know her self [ Viola Sexta . ] These are the dayes of wo , that are spoken of . E. K. Now I see beyond like a Furnace-mouth , as big as 4 or 5 Gates of a City . It seemeth to be a quarter of a mile off : out of the Furnace-mouth seemeth a marvellous smoke or smother to come . By it seemeth to be a great Lake of pitch : and it playeth or simpreth , as water doth , when it beginneth to seethe . There standeth by the pit , a white man , in a white garment tucked up : his face is marvellous fair ; he saith very loud . A white spiritual Creature . ..... Ascend . E. K. Now there cometh out of the Lake , a thing like a Lion in the hinder parts , and his fore part hath many heads , of divers fashions : and all upon one trunk of a neck . He hath like feathers on his neek . He hath 7 heads : Three on one side , and three on another , and one in the middle : which branch from the neck is longer than the other , and lieth backward to his taile-ward . The white man giveth him a bloody Sword : and he taketh it in his forefoot . The white man tyeth this Monster his 4 legs with a chain , that he cannot go , but as one shackled , or fettred . Now he giveth the Monster a great hammer , with a seal at that end where the hammer striketh , and the other is fashioned like a hatchet . The white man said . ..... A horrible and terrible beast ..... E. K. This the white man said with a loud cry . A voice out of the little fire . ..... Seal him , for two years of the Seven : For , so long is his power . The Stars , with the Earth , even to the third part , are given unto thee : The fourth part thou shalt leave untouched . E. K. The white man taketh the hammer , and striketh him in the forehead of that head which is in the middle , and lieth down backward toward his taile . E. K. Now all this vision is vanished away . The Stone is clear . E. K. Now Madimi appeareth , and she seemeth to be bigger than she was . Madimi . ..... The blessing of God the Father , the Son , and ( in the Father and the Son ) of the Holy Ghost , in power and comfort rest upon you , take hold of you , and dwell with you , that you may be apt to receive the comfort of my childishnesse ? and the reward of such Innocents , as my voice beareth witnesse of . You both , the Spirit of God , salute you : which alwayes comforteth the Just , and is the strength and stay of such as are Elected : of whom it is said , Mittam illis Angelum , in Adjutorium . Δ. Are you Madimi ( in the name of Jesus ) that I may so note of you ? Mad. ..... I am Madimi , and of that order , wherein the wonders of God are wrought with power , with you , as my words are : with my self , as my creation is . Lo , as I have often * promised you , so in the time of your necessity and grief , I visit you . Δ. Thanks be to the Highest . Mad. ..... Not as the friends of the world do , but as a comforting spirit : exalting the servants of God , and cherishing them with celestial food : But my mother is at hand , which openeth unto thee , the will of God. Believe me , many are the woes of the world , and great are the sorrows that are to come : For the Lord prepareth his Rain-bow , and the witnesses of his account : and will appear in the heavens to finish all things : and the time is not long . Blessed are those that believe ; for faith shall flee from the Earth , and her dwelling places shall be in caves , and unknown mountains , and in parts of the Earth which the Lord hath kept secret for such as shall triumph and rejoyce in the Judgement to come . 1. Wo be to women great with child , for they shall bring forth Monsters . 2. Wo be unto the Kings of the Earth , for they shall be beaten in a Mortar . 3. Wo be unto such as paint themselves , and are like unto the Prince of pride ; for they shall drink the blood of their neighbours , and of their own children . 4. Wo be unto the false preachers , yea seven woes be unto them ; for they are the teeth of the Beast . He that hath ears , let him hear . 5. Wo be unto the Virgins of the Earth , for they shall disdain their virginity , and they shall become Concubius for Satan , and despise the God of Righteousnesse . 6. 〈◊〉 unto the Merchants of the earth , for they are become abominable : 〈◊〉 , they are the earth , and the 〈◊〉 meat of Kings . But they are foolish : 〈◊〉 , they shall fall into the 〈◊〉 that they have digged for others . 7. 〈◊〉 〈◊〉 be vnto the books os the earth , for they are corrupted ; and are become a wrasting stock , and firebrand to the conscience . Stay a season , for my mother cometh . Δ. We read over the premisses , and so conferred of the verity and weight of them . And all 〈◊〉 while Madimi stood still in E. K. his sight ( as E K. told me : ) But because we were 〈◊〉 to stay , I moved no question : but 〈◊〉 to have some understanding , how my wife and children ( at Craecovia ) did . Hereupon Madimi said as followeth . Mad. ..... Hear what I say unto thee [ Δ. ] The King of darknesse whetteth his teeth against thee , and 〈◊〉 with great rage to overwhelm the world upon thee : And he seeketh the destruction of thy 〈◊〉 〈◊〉 , and thirdly thy overthrow : The life of thy Children ; yea , he tempteth thy wise with 〈◊〉 , and to be 〈◊〉 into her self . Δ. Why with despair ? ] ..... But his lips are sealed , and his claws made dull : that when he would bite he cannot : And where he 〈◊〉 the bloud follow to not . But hear what thy friend sayeth unto thee : Both in her self , and by him that moveth her to speak ; As thou art the servant of the God of victory , so shalt thou 〈◊〉 in the God of stretchforth and Conquer . Δ. Madzilodarp . Thy wife , thy children , thy servants , and more then that , such as favour thee , 〈◊〉 the 〈◊〉 of thy house ; are under the protection and defence of such as are of power : against whom , neither the rage of such as raign , neither the fury of Authority ( though it hath the help of Satan ) can prevail . For why ? God hath care over thee : But thy faith is sowewhat lower . Take heed of Satan , he will 〈◊〉 himself unto thee . But beware of him . For , sin , keepeth back the power of God , which is oftentimes deferred for another season : Yea , even for the wickednesse of one Soul. Lasky , I look for , but I see not : 〈◊〉 , I 〈◊〉 my eyes after him , and cannot finde him . 〈◊〉 he hath 〈◊〉 himself behinde some Mountain , or is creft into a Cave : for he appeareth not . Δ. I beseech you , what is the cause thereof ? Is he not gone from Cracovia ? Mad. ..... Sin is the greatest Mountain , and he rejoyceth when he pleaseth himself : and in the 〈◊〉 of his flesh Crecpeth into a Cave from us . Lo , I look for him , and cannot see him , yet see all the world over , It is a sign that God is not with him . Δ. I beseech you , is he not gone from Cracovia yet ? Mad. ..... I tell thee , I see him not ; I can say nothing of him . Δ. Lord , our coming hither was to come with him . Mad. ..... Therefore brought I thee hither , that thou shouldst not tarry with him . Knowest thou not that God is marvellous in his works ? Hast thou not heard of his secret judgements ? If thou hast , Think he hath care over thee . For also , thy wife and children , and the rest of thy houshold must be moved hither . Δ. When , I beseech you ? Mad. ..... Let that be my charge to answer thee . E. K. Now here appeareth a little fire like the same , which appeared before : but it hath no beams from it , as it had before . Mad. ..... Hic & haec , est Mater mea . [ E. K. Pointing to the fire . ] E. K. She falleth down on her face prostrate : Now she riseth again . This fire entreth into her mouth , she is waxen of higher stature then she was , she hath now three faces . Δ. Now it is the vertue of the Trinity in her so represented . Mad. ..... I. And I have a few things to say , and I say . E. K. I hear a marvellous noise , as of many Mountains falling . Mad. ..... Arise , and believe . The time is come , that of the foolish I will make the wise . And of such as are sinfull men , my anointed : if they encline their ear unto my voyce . E. K. The noyse is marvellous : And which of the mouths doth speak , I cannot discern . Mad. ..... First , thou shalt write unto Rodulphus , as I shall enspire thee . Then shalt thou go unto him , saying , That the Angel of the Lord hath appeared unto thee . — [ E. K. A great noyse still . ] And rebuketh him for his sins . [ I never heard any such noyse : it is as if half the world were rushing down an hill . ] Mad. ..... If he hear thee : Then say unto him , He shall triumph , Fear thee not . If he hear thee not : Say , that , The Lord , the God that made heaven and earth , ( under 〈◊〉 he 〈◊〉 , and hath his spirit ) putteth his soot against his breast . [ E. K. A great noyse still . ] And 〈◊〉 〈◊〉 him 〈◊〉 〈◊〉 from his seat . Lo , this ( I swear unto thee ) I will do . If he forskae his wickednesse , and turn unto me : His seat shall be the greatest that ever was , and the Devil shall become his prisoner . E. K. There came great flashes of fire out of her , and so out of the stone : and suddenly she was in her former shape again . Δ. In the name of Jesus . Mad. ..... Where this voyce entreth , no man hath to say : For it is the beginning , so it is likewise the end . Therefore enquire not any more now , but cease : For this is the marvellous beginning of this last time . Δ. All thanks , Laud , Honor , Glory , and Empire be to the Eternal , Omnipotent , and our onely God of Heaven and Earth . Amen . Thursday , Augusti 16. 1584. Mane , circiter horam 8⅔ . † Prage . Δ. 〈◊〉 finitis , I propounded , as concerning the book to be prepared for the Angelical writing , &c. And because Mapsama had dealt about that point : Therefore I required at God his hands , the Ministery of Mapsama herein : if it were his will. E. K. Here is Madami . Δ. Blessed be the God of Heaven and Earth , who regardeth the sincere intent of his silly ones . Mad. ..... When seed time is past , who soweth his Corn ? Or what is he amongst men that calleth back the Sun a minute ? So may it be said of you , which were 〈◊〉 in sowing , and therefore have let passe the benefit of time , wherein your seed might have multiplied . Behold , your labours are in vain , in respect of that you might have received . ..... For August is past with you the first day : And Mapsama wanteth , not by himself , but through your negligence : whose fingers wrought , and made an end of anothers work , which was tied to time . Nalvage was beaten back from you : But you consider not his conflict , neither thank God for that he hath finished for you : with whom [ Nalvage ] now , you have no power . For the Receiver and Giver for that time , were of time . But to the entent that the Heavens may agree , ( because they are the light of him , which is the light of his father ) I say unto thee that thou must prepare , of fair , and decent paper , a book . To the entent , that the paper it self may bear witnesse against you : and receive that , which should have been printed in Gold. Δ. God he knoweth , and the Heavens , that I did the best I could , to have had the book silvered . Mad. ..... It is so : I will bear witnesse with thee . But where the watch-men sleep , and do not their duety : Theft taketh place , and the enemies make havock . The sins of Lasky are not a few ; yea , they are such as have brought in the Prince of Thieves , which had prevailed : But God was watch-man at the inner doors . For , he doubted of thy faith , and laughed God to skorn . But hear the voice of him that sitteth : Leapers and desited people use not to carve at a Kings Table : for when his Carvers become Leapers , they are not : because they are expelled . Even so into my Chambers , and secret judgements entreth not the Incredulous , Proud , and Skornfull sinners . But because he became worse then a Leaper , I banished him out of my Chambers , for I am more then a King. Notwith sanding , because I have sworn unto thee for him , I will suffer him to be exalted : But in the midst of his Triumph he shall fall , as a proud Tree doth , whose roots are uncertain . And because thou hast believed me , and hast not murmured against me , I will be just with thee , And with this Emperour shall be thy aboad . And through thy mouth shall spring a Cedar-Tree , whose top shall touch the Moon , and branches cover the beasts of the field , the birds of the Aire ; yea , and a part of the Seas . Because thou hast taken pains for me , I will deal justly with thee , and reward thee . The sons of wickednesse are proud , because of their promotion ; are stout , because of their Kingdoms and Tominions : But they must fall , because their building doth stand on * sand . Do my Commandment , be not afraid . For I have new lessons to teach thee , and new books to open , such as have been sealed in the wildernesse . E. K. She is gone . Δ. As concerning the Letter to be written unto Rodolphus , O Lord , I would gladly know the Argument , and when I should send it . A voyce . ..... Incipienti , dabitur . Δ. I understand this thus : That , when I begin to write it shall be inspired from God , as was said before . A voyce . ..... Cease . Δ. Deo Nostro Immortali , Invisibili , & Omnipotenti , sit omnis honor , Laus & Gloria : Nunc & semper . Amen . Friday , Augusti 17. Mane. † Pragae . Δ. Because I would make no delay , for the Letter writing to the Emperour Rodolphus , I framed my self to write , beseeching God that I might so write , as might be sufficient for the purpose , &c. And thus I wrote as followeth . Omnipotentis Nostri Creatoris ( hristianorum omnium Imperatorum faelicissime , O Rudolphe ) tam est hominibus incognita illa , quae cuncta disponit perficitque PROVIDENTIA , rataque ipsa rerum series & coordinatio ( à primo ad ultimum ) quòd à plerisque , temerè , 〈◊〉 , vel casu , hoc illove evenire modo , existimentur omnia , quae extra praeterve suorum Consilior m 〈◊〉 〈◊〉 , fieri conspiciant . 〈◊〉 quibus est mens 〈◊〉 veritatis lumine collustrara , & ad multiplices longisque intervallis distinctas rerum consecutiones considerandas , attention , evidentissimè deprehenden illi quidem , Quae , quibus praecurrisse , tanquam causas , 〈◊〉 necessarias , also priori , & interdum longe diversissimo , tempore , oportuerat . Atque ut varietatem nunc omittam exemplorum , ( quae , ex aliorum hominum inter se collatis vitis , conditionibus , factisque adferre possim , ) Exemplum satis conspicuum hoc unicum fieri possit : Nimirum illa , ( incredibilis ferè ) quae inter sacram Caesaream Majestatem vestram , & humillimum ( in Deo ) Mancipium me vestrum ( ex multiplicibus utrinque praecurrentibus occasionibus ) jam quasi instare videtur , In unum ( idemque admirandum quid ) Combinatio , Divinaque conspiratio . Ambiverunt me ( Juvenem ) Illustrissimi Imperatores duo : Victoriosissimus ille Carolus Quintus , & ejusdem Frater Ferdinandus , vestrae Caesareae Majestatis Magnificentissimus Avus . Hic , Posonii , Hungariae : ille verò , Bruxellae , Brabantiae . Hic , An. 1563. Ille autem , Anno 1549. Ast clementissimum Imperatorem Maximilianum , Caesareae vestrae Majestatis Patrem ( Immortali glora dignum ) jam 〈◊〉 Hungariae coronatum Regem , ( invitissimo quidem ipso Tyranno Turcico ) eodem in Posonio , eodemque , Anno 63. in deliciis habere coepi : 〈◊〉 sque rarissimas virtutes , cum fideliter colere , tum posteritati easdem reddere commendatissimas , opere quodam conabar Hieroglyphico . Quo etiam in labore exantlando , animus mihi 〈◊〉 , Austriacae * familiae ; alium fore aliquando aliq em , in quo maxima mea spes , & 〈◊〉 Christianorum 〈◊〉 , Res , confirmaretur , ( vel 〈◊〉 poterit , ) Optima , Maximaque . Vestrae igitur Caesareae Majesti , In peratorum Romanorum ( ex Austriacorum Principum nobilissima familia ) mea aetate florentium , QUARTO : Adsum , & ego , Triplicis Alphabeti , litera * Quarta . Atque ita 〈◊〉 , ut me ipsum ad pedes Caesareae Majestis vestrae demissè osculandos offeram : plurimùm gavisurus , si qua in re , Christianae Reipublicae Imperatori tanto , talique , gratus , utilisve esse potero . Vestrae sacrae Caesareae Majestati , soli , si haec aliquandi u constare patiemini ( neminique detegere velitis ) rem facietis valde necessariam . Superscriptio erat haec . Screnissimo ac potentissimo Principi ac Domino Domino Rudolpho , Dei Gratia Romanorum Imperatori semper Augusto , ac Germaniae , Hungariae , Bohemiae , &c. Regi , Archiduci Austriae , Duci Burgundiae Stiriae Carinthiae , &c. Comiti Tyrolis , &c. Domino meo clementissimo . Pragae , An. 1584. Augusti 17. Caesareae Majestis Vestrae Humillimus & fidelissimus Clientulus Joannes Dee . Monday , † Pragae , Augusti 20. Mane circa horam 7. Δ. Precibus ad Deum fusis , ex more nostro , &c. 1. I propounded : If the letter written for Rodolphus , were as it should be ? 2. Secondly , because we were willed to invite the good Angels , for the book writting , I asked how we should invite them ? 3. As concerning our wives , and my familly sending for : I required , when that should be done ? Δ. Quickly apparition was made . E. K. Here is Vriel . Δ. Welcome be the light of the Highest . VRIEL . ..... Wo be unto the world : for her light is taken away . Wo , wo be unto man , for the eye of light hath for saken him . Wo , wo be to the understanding of man , for it is led out , with a threefold spirit , * the spirit of errour and ignorance . And wo be unto such as believe not the glorious and supereminent light of this Testimony : for they are not written with the life , neither shall their portion be with the living . Thus saith he that is a mere stone , ( which sitteth between the seat of light and darknesse ) whose wings are great , and more than mighty : wherewith he gathereth the Stars , and the powers that hang upon the firmament of the first and lesser light : placing them and powering them , in the Spirit of Truth ; and through his own power , the power of the word , whereby all things are , and are comprehended : in that he is as well in the heavens of Glory , Chastity , and Message , as also in places unknown to us . Behold , those that dig into Nature with dull Mattocks , and dull Spades , are such , as of every congeled substance can imagin , but not judge : are foolish , and of the world : whose imaginations , are become the instruments of vanity , and the piercers of him which is the father of ignorance . Wo be unto them , for their disputations and doctrines , are dogma's and dull . Wo , wo unto them , for they are such as please themselves , and are become fathers to many lewd children : of whom it is written , They are become stiff-necked and proud , and the followers of their father . Therefore have I gathered my self together , and am hidden from them ; because they are proud and haters of innocency . These teach not unto you a doctrine , neither are you partakers of their Bankets ; for the Spirit of God , is plain , pure , and most perfect . These breath not upon you , neither are the Ornaments of your Garlands enterlaced by these : But by him are you lifted up , that is the God of Justice , and the Discloser of his own secrets : and the headlong drawer of things to an end . Therefore believe , and dream not with the world : For the world shall perish , and all her adherents : and shall be cast into the pit of wo everlasting . Read the Scriptures , and understand them : but wrast them not , with the wicked . Look into the simplicity , and nakednesse of God his Promise . : View the innocency of some that received them , And let not the wickednesse of those that the Lord made vertuous , go out of your remembrance . But so Triumpheth true power , so gathereth he himself together to discomfort the Serpent : Of the lightest he maketh the heaviest , and of the weakest the strongest : And in the weakest vessels , worketh he his mercy . And why ? Behold , lest the world , in her proud imaginations , in the ornaments of her pearls , and most pretious wits , should brag , saying , I can compare with the Lord. Hear my voice , for it is of God. The world bringeth forth no good thing , neither are the doings of man accepted ; but where the spirit of humility dwelleth . Out of the depth of darknesse , hath God made light : And lo , the light is great , and the darknesse comprehendeth it not . So , in the weakest will he be exalted . The Spirit that speaketh unto you , is he that hath a Tower to build , a strong Tower and a mighty ; yea such a one , as hath not been from the beginning : No , not from the beginning . Great is the foundation thereof ; for , it is of Iron ; But greater are her walls ; for they are of Diamond . Most great are her Turrets ; for they are the seven Heads , that behold , judge , and gather : And they are made of Truth , the Spirit of Eternity . Vnto the laying of every stone , are you made privy , And for this Tower are you provided . 1. For lo , the first hath appeared , and shewed himself mightily . 2. And the second hath redeemed , and overcome Satan . 3. And lo , the third appeareth , and shall visibly shew the power of God to all Nations . For Now cometh the Desolation of the World , And the fall of her pride . And this is the last Rod that measureth , and shall be broken : For it is said , Now will I hear you from under the Altar , Now will I revenge the blood of your brethren . O you ignorant , and of weak faith : Know you not the times that are to come ? O you that spit out the meat of comfort : yea when it is put lovingly into your mouths . Why are you sorrowfull ? Why rejoyce you not , that the God of Justice is girded , and hath whetted his sword , upon a thousand thousand Mountains of fire ? Why laugh you not the world to scorn ? and deride her fornication ? weep not upon her ; for she is accursed : Neither wonder at her ; for she will be more wonderful . You have received this Doctrine in Chambers , and in secret places : But it shall stand in the great City : and upon 7 Hills , and shall establish her self in truth : Purifie the walls , and sweep out the dust and cobwebs ( the works of the venemous ) that it may be cast into the River , and brought into no remembrance . Yea , it shall sit in * Josaphat , in Judgement , against the wicked , and shall become a fire engendred in the cave of Thunders . Therefore , When you are commanded , lift up your heads , and † fear not : for whom , the Heavens shall fight . But in your selves be patient , and continue to the end : That your Crowns may exceed the Garlands of the Earth . Thus saith the Lord , Lo , I have promised thee , that my Angel shall † visit thee : And so it shall be . But if I now visit thee , Thus will the world say hereafter ; Lo , he hath fained a Doctrine for himself . Lo he excelleth in subtilty . When I gave my laws , they were not secret ; neither was the place unsanctified . When the Comforter cometh , girdeth himself against the son of * wickednesse ; Then must you be known , and seen unto the Earth . But I will give thee the choice : Chuse therefore , whether thou wilt banket Now : because I have promised thee : Or tarry , till I see the time more convenient ; For lo , if Rodolph , hearken unto my voice , He shall wonder , and rejoyce with thee : And I will exalt him , above the Kings of earth . Stay a while : I come again . Δ. After he had stayed a while , and read over the premisses , and talked of the manner of the Choice or Election offered : and the dealing with Rudolph : we thought good to beseech God to regard his promise , for his glory and honour , and we most humbly to thank him that he would offer a choice to me a man of no worthinesse , nor wisdom : therefore most desirous to be entred speedily into the School of Wisdom , wherein we might grow , and attend the opportunities of any thing to be done or said by us ; So that ( if it were his will ) we were , and are desirous now to be visited , as his most merciful promise importeth . E. K. Now Vriel is here ; he hath a Chair , and is set down in it : It is like a Throne .. Here I see a green Hill : and I see thereon three men , like learned men , in Gowns of puke-colour : they have Hats on their heads . Vriel hath in his hand a thing like a rolling-pin ( of half an ell long ) of Gold. I see beyond the men , a very fair Park , enclosed with pale , piked , &c. I see Roses and Lillies , and goodly Flowers in one part of it , and fair running waters in it , and little Hills , and all manner of Birds : And in the middle of the Park , is a turret , and in the top of that , a round thing like a Stone , which giveth light all the Park over : but without the Park pale , it is duskish or dark . These three men stand together upon the pitch of the bank of the Hill that goeth down toward Vriel . There appear three diverse fair wayes to the Park , two from the Hill where the men stand , and one from the place about Vriel . 1. I see one man walk in the Park , und he picketh Flowers , and putting them to his mouth , they smoke , as the smoke of the snuff of a candel when the candle is put out . 2. I see likewise another man gathering of Flowers there , and he would put the Flowers to make them stick on his Coat , but they will not hang on but fall down , it is so bare . 3. I see a third man , who hath his Robes all belayed with lace of gold , great and small , and divers pretious Stones , and on his head a wreath like a Garland , very broad beset with very beautiful pretious Stones : and he trimmeth himself all over with the flowers of the Park or Garden , Now the three men are come from the Hill , before Vriel his seat . ..... I most humbly beseech you that I may have accesse into the Garden of Comfort . Uriel . ..... You shall : I am contented . E. K. Now they three go toward the Garden of Comfort : they point one to another , and seem to talke one with another . They go in the path which leadeth from him [ Vriel ] toward the Park . Uriel . ..... These are Wise men , for they shall escape the danger of the [ Δ ] first and the second , and shall live as the [ Δ ] third in comfort and pleasure : For behold , Those which have entred , and now shall enter , have deserved their reward . But some there be that enter , and respect not the end ; and such shall they be as he is , which defileth the flowers . E. K. Now here cometh a man from the Park-ward , and meeteth those three men , and giveth them three very rich garments : they put-off their former garments , and put on those rich and beautiful garments . Uriel . ..... Othersome there be , and go the middle way , because it is the next and straightest , and those be such as enter with their own ornaments , which are very poor and bare , and upon whose garments can hang no pleasure . Some there are that enter [ 1 ] from me ( for without me none entreth into that Garden ) and because I am the light of him that lighteth by Creation , therefore is there a way perfect , and beareth testimony from me , whereby they are thought worthy , and are [ 2 ] apparelled for that place of pleasure , and so worthily enter . Lo they enrich themselves , being made rich with the beauty of so pleasant flowers : and they alwayes drink of the water of wisdom to their comfort and continuance . Blessed is be that so entreth . Three men The Garden of Comfort and Wisdom . all worthy to enter : but onely one hath the proper testimony , &c. Three men going to Uriel from this Hill worthy to enter with Testimony . Uriel sitting in his Throne . 1. He that defileth the flowers , was worthy to enter into our Garden : but because he came not hither to my Throne , and so took the way descending from the Hill , [ to 〈◊〉 ] and brought into the Garden of Wisdom , his worldly apparel ; which , lo , is alwayes as a mist between him and true wisdom , yet he thinketh himself satisfied . 2. He whose coat is bare , was also worthy : But because he thought himself worthy , and visited not my seat , he took the middle way , where are no ornaments : Therefore he brought in his own nakednesse which is so thredbare , that the flowers fall off it , as from a marble stone , and the waters glideth of it , as from the back of a Falcon. Behold , I sit : happy are those , that come unto me . Lo , you see , you may become wise ; with the [ 1 ] Cloudy , wise with the [ 2 ] bare ; and wise with those that are [ 3 ] advanced ; and dwell in true wisdom . The Gate that thou shalt enter into , is a fire of fury , and of revenge : But be it unto thee , as thy Election is . Even from the beginning , nakedly . Rudolph , the manner of Gods visitation : Shew unto him the holy Vision : for I will make thee unto him an hand , an arm , yea an half body . Yea I will be merciful unto him , and seal him for my self : and he shall be thy comfort . I will put my fear into him , and he shall be afraid to sin , and he shall become a rod to those that are sinful . Happy are those , whose works are a hope ; and whose faith deserveth the aid of my light . This is of God , and I am the finger . Happy are those that are directed by me . For , in me is the true path and light of direction . E. K. He is gone . Δ. As concerning this Gate ( lastly spoken of ) whereinto I must enter , that it is a fire of 〈◊〉 , and of revenge : O Lord , I am afraid , if that phrase be of any displeasure to me : for I referred my Election to the will of God , as was for his honour and glory to be granted : And I have long made Petition to God for your help , and I desire nothing that should make the highest offended with me . But perhaps the service of God wherein I am to serve him now , ( with his Talent of wisdom to be imparted to me ) consisteth in the execution of the Justice of God , with a furious and revenging fire , as under the Altar they lie , and cry for , &c. ..... Thou hast said — Δ. All Laud , Honor , and praise be unto the Almighty , wise , and our most mercifull God : now , and ever . Amen . Tuesday , 21. Augusti : Ante Meridiem horam Circiter 9. † Pragae . Precibus finitis , & invito Vriele ut nos illuminaret , dirigeret , consolaretur , &c. E. K. Vriel is here , and about his head at a little distance , is a bright part of a Circle like a Rain-bow , &c. Δ. We propounded unto you yesterday ( O you faithfull messager of the highest ) as concerning this letter , how it is liked : when it is to be sent , and by whom , &c. Uriel . ..... O earth , how great a Monster art thou , and how great is thy wickednesse , which makest dull mans capacity , and carriest him away into an obscure and rash sense ? Not without a cause art thou hated with the highest ; yea , not without a cause are thy Garments made short . My brethren , how long will you be grievous to the Lord , how long ( I say ) will you be without understanding . O , how long will you consider your own commodities , and neglect the harvest of the Lord ? [ Δ. I understand nothing of the occasion of these speeches . ] Uriel . ..... But behold , for you have chosen unto your selves a visitation , and have broken the visitation of the Lord. For when you were commanded you went not , and unto your selves you chuse dayes for advantage : Well , I say , Take your choice and become wise : for I am ready to deliver . I say , prepare your selves , and be ready : But I fear me , ( yea , I know it ) that you will become foggy and misty . Notwithstanding thus sayeth the Lord : Since you will become wise , Chastise your self for a few dayes , and abstain , and you shall see that I am a God that can visit , and mightily : I am not man , that my promises may not be , neither speak I of any thing that liveth not , for I am light , and the breath of understanding . Because you have followed my Commandments ( yet some of you obstinately , and rather , as reprehenders then obedient servants ) I will put a snaffle unto Satan , and unto his Ministers , and thou shalt sit in judgement against the wicked : For I will multiply thee , and thy houshold : And of thy seed ; yea , even of thy seed , will I finder out a Camber , a and will root out a people , which I have long favoured . And for this cause spared * I him unto thee , for unto him that loveth me , will I be a just rewarder . The branches of the wicked do I cut off , and make worse then the Asses dung : But unto the faithfull will I send honour , and a Crown of rejoycing . Hui , who is he , that I cannot reward him ? Or where dwellest thou , ( in Heaven , or in Earth ) that art , and rejoycest not by me ? If thou follow my Commandments , and I once begin to love thee ? I have told thee that I will place thee here . [ Δ. In this Citie . ] Uriel . ..... Not as a Citizen , but as an owner of many houses . But take heed , thou be be just to me , and do what I command thee . Δ. Lord thou knowest my heart , help , and supply my wants . Uriel . ..... Behold , the Corn is not ripe , neither are the Grapes red , nor the Sun hath not yet seasoned them ; Therefore , yet , need I not Stewards , but Overseers : And as yet , Laborers are to me as shadows . Because , not yet , no , not yet is the time of my visitation : therefore he that bringeth his Syckle now , must not reap for me , but must rejoyce in himself . Happy is he that tarrieth the Lord , least afterward the doors be shut , and the feast at an end . All wisdom ( and sciences comprehended in wisdom ) that worketh for himself , is of the world : But the wisdom that I give , I give openly , and without reproach : that I also rejoyoing in the wisdom 〈◊〉 be gl rified , and exalted with a Diademe of honour . When Sodom cried for vengeance , had I it not ready ? Could not I from heaven have consumed them with the breath of my own mouth ? I , in my self know it , and am witnesse : But lo , in the pride of their filthinesse I had regard to time : And ( that it might be known to all Nations ) licensed my Angels , and gave them power : And lo , then made a promise unto all Nations that they should be blessed in Abraham : even the same moneth that I destroyed the Sodomites . These things did I , as unto Noe : and unto Seth , whom I l ved : I made them privy of time to come , and opened unto them my judgements : because the world should be justly condemned . After the same manner made I a promise unto you : Lo , after the same manner have I called you to counsel . But you have chosen the lowest , and have refused the highest places , and have regarded your own comforts , and not my visitation . I commanded thee not to go into the woods , and to fetter Wolves : neither to saw the Tygers teeth . I delivered you not unto the wicked , neither suffered I them to rejoyce over you : But I have brought you from death , and from the dayes of lamentation , and have dealt with you as faithfull brethren do in their divisions : Not that I forget my self , but that I would be magnified , and that you might see your wildnesse , and naked rashnesse : Many are there upon the earth , which would have burst with gladnesse , and have rent their Garments in pieces . If I had touched them with the least of these Counsels ( so I call them , because they are my secrets ) Is it not sufficient that I have brought you [ Δ . ] hither fafe ? Have promised you a sure help ? Lo , you wrast me , for what is he of the world , to whom I shall confirm letters ? [ Δ. This is spoken in respect of God his judgement required of the letter . ] They grieve me , because they are the doings of man : O man , let man answer unto thee , and let it suffice thee , that the mark whereat thou shootest is in my hand . My work is not a work of hours nor dayes . But when I command , do speedily . When the Thunders fall from Heaven , and burn up the Earth , scale her face , and leave her naked . Then , Then , will you believe . Behold , He that is a man , being new born , is accounted a Monster . Is it not written ? Lo , the Lord looked from heaven in his visitation , and in the midday , and groaned upon her , for she had vexed him . Happy is he that is ready when he visiteth : That which I command , let it be done . For when the Kings of the earth , say , do this : They play not also the parts of their servants and subjects , but lo , it is done . Suffer me ( I pray yo ) to have that favour . Δ. Deo Nostro Misericordi , Pio , & Justo , sit omnis Honor , Laus & Gloria . Amen . Tuesday , 21 Augusti . † Pragae . After Dinner as we [ E. K. and Δ. ] were in my Study , and conferring of my choise , and very sorry that we had made our choise not of the best : E. K. saw Vriel in the stone , which yet stood unput up : and said , he had seen him there ever since we began : So coming to the stone he said as followeth . Uriel . ..... Murmur not amongst your selves : But rejoyce and be glad , and sound into the greatnesse of Gods mercies , which beareth all your weaknesse , and leadeth you through the foggy and perilous mists of your daily temptations even by the hand : And now , not onely giveth , but also exhorteth . I speak with you as a man. Yea , let me speak with you as a man : You are opprest with sin , and with the world , and are not yet apt for the visitation of God. My brethren , God hath dealt mercifully with you , hath opened unto you these three wayes desirous Δ. In malevolam animam non introibit sapientia , nec habitabit in corpore subdito peccatis , Ecclesiastes , cap. 1. [ E. K. He speaketh other language , I understand not . ] ..... That one of you might have entred into the highest Gate . And why ? Because the workman might be able , and correspondent unto the work , and time ( of the Lord ) to come . God hath done may great things for you : but you will not see them . Tarry awhile till I come again . E. E. He is gone beyond a thing like a Hill. Δ. After half a quarter of an hour he came again . E. K. He hath a pair of Tables in his hand , made as of white bone : and therein are many names written orderly , one under another . E. K. If I thought this to be of God , and this to be Vriel indeed , it were another matter : but their too much familiarity maketh me doubt . Δ. The old saying is true in you , Nimia familiaritas parit contemptum . Uriel . ..... Believe me , by Heaven and Earth , I am true Uriel . E. K. He hath another Book holden unto him , by one standing by him , who is like a shadow . Uriel . ..... Give ear , say and chuse : for after this time , there is no choice . d ee , thy age and continuance in this world , in flesh , according to the finger , and second proportion , which you call Nature , is 73 years and a half : and here it is [ Δ. pointing to the other Book . ] E. K. He that is like a shadow openeth the Book ; it seeming to be of yern or steel . In which Book appeareth divers names , as Bamasan , Corsax , Tohomaphala , &c. [ Δ. They seemed to be the names of good Angels proper to peculiar men . ] Uriel . ..... Thou [ E. K. ] dost more than thou art commanded . Yet , cease a while . [ Δ. Because he [ E. K. ] read these names . E. K. He spreadeth a thing like a Cloud before them . E. K. Now he appeareth again , and the other with him . E. K. Sudsamna appeareth in the Book , and against it 46. Uriel . ..... So much shalt thou [ E. K. ] live by nature , and die violently . E. K. Now he is covered again . E. K. Now he is here again . E. K. Aflafben standeth written in that Book , and 73 with a prick over the upper part of the figure 3. E. K. The Book is very big and full of names , and numbers against them : the leaves are very thin . E. K. Now Vriel openeth his book himself ; And there appeareth against Aflafben , 122. And against Sudsamna appeareth 87. Uriel . ..... Beyond the which , you cannot : Notwithstanding this life , is alwayes given by God , or at the 〈◊〉 of some one , or mo , of us his Angels . The other is natural : notwithstanding is shortened through the sin of man. I am a witness to my self , that these books and words are true . E. K. Now he is in his Cloud again . Δ. After a while , they appeared again , as before . E. K. They look very gravely on their books . Uriel . ..... Behold my brethren , God is ready to open his merciful store-houses and gates of understanding unto you : But he that liveth for himself , and for the end of this shadow , limiteth his wisdom with this number : and shall both have an end at once : But he that turneth him to the wall , and weepeth bitterly , shall enter into this Book : But he must not build his own house , but an house for the Lord ; Neither must he be visited by the challenge of promise , but by the meer mercy and good will of God , and at his pleasure and appointment : He that hath understanding let him hear . Behold , This his pen , is a pen of Steel ; But that that I raze withal , is of Gold , and a piercing Instrument . If therefore your visitation shall be after to * morrow , and that you covet to build ( because you are men ) Then give your names unto the yern : But if you will remember the Lord , and adde any thing unto his building , faithfully , Then vow your names unto me , In the name of him which created you . After this time , there is no choice . Therefore , consider ; for , never before , ( but once ) was this mystery , and mercy of God opened unto man. E. K. Now he hath drawn the Cloud to him . Δ. I am not able ( O Lord ) to give thee condigne thanks for these mercies : But thy will be done : Not as we will , nor as we have rashly and blindly ( before ) chosen : But this is our choice , to be thy servants all the dayes of our life ; and we desire not long life so much , as the favour which addeth those dayes , wherein our faith may be fruitful through thy graces abounding in us . I renounce my former choice , I challenge no promise : But require thee , O God , of thy fatherly goodnesse to be my light , director , staff , strength , defence , and comfort , now and ever , Amen . Uriel . ..... Alwayes call unto me for the Testimony and witnesse of the promise of God , and the remembrance of this day . E. K. He hath written after the * numbers in his own Book , Est , Est. Δ. Ad laudem , gloriam , & honorem Dei , Esto , Esto . Uriel . ..... Now deai with Rodolph . and be not slack : for until thou have talked with him , I appear no more . Thy haste , shall prevent the slander of wicked tongues , whom Satan hath already stirred up against thee . Δ. I understand of none . Uriel . ..... It is best thou understand it not at all . E. K. He putteth a Cloud over all the Stone , like a white wrink'ed Curtain : and so disappeareth . Δ. But though you appear not , yet of Madimi I may require answer , to know when my wife and children are to be sent for , &c. E. K. There is no answer given . Δ. Fiat voluntas Dei , juxta illius beneplacitum : cui omnis laus gloria & gratiarum Actio , nunc & in omne aevum . Amen . Δ. I received letters from my wife , that she and her children are well . God have the praise and thanks therefore . Amen . Friday , Augusti , 24. à Meridie . Pragae . Being willed to deal with Rodolphus , first by letter , and then by speech : I thought good to send the Letter before written , for the Emperour ; by the Noble Don 〈◊〉 de St. Clemente , the King of Spain his Praefectus Negotiorum with this Emperour : and thereupon by Emericus 〈◊〉 , the Lord Laskie his Secretary , I wrote this to the aforesaid Don Clemente , and sent it this Bartholomew Day . EA est hominum in terris conditio ( Nobilissime vir ) ut sibi soli nullus natus esse videatur : Immò neque sibi ullus omnia sponce nascenria , vel ultro ab aliis oblata , quae sibi maximè sunt necessaria recipiat . Mucuae inde hominum emerserunt societates , mutuae amicitiae , mutuae operae , Mutua dona , Rerum commutatio , & emptionis , rerumque venditionis contractus : Aliique diversi hominum existunt status , unde hominum inter homines , & cum hominibus multiplicia procurantur officia , commerciaque . Neque omnium istorum , sola est utilitas vel ( quae 〈◊〉 ) voluptas , scopus ille , vel finis , quem attingere conantur & student : Sed aliud aliquibus , est propositum quod Divinius quidem est , quod virtutem vel Honestatem nominare possumus ; quae caelitus 〈◊〉 , hominum informet mentes & orner , sibique coaptet : Adeo ut sedibus illas reddat celestibus dignas . Illud , illud , ergo est Illustrissime vir quod excellentiam vestram tam mihi pridie reddid 〈◊〉 , benignam & perhumanam ; Illud est quod vestram refricabit memoriam , & vestrum insigniter acuet ingenium , in Causa mea , suae Caesareae Majesti tam proponenda , quam commendanda : eoque tractanda modo , quo illa tractari Arcana debeant , quae a paucis credantur , & a paucioribus intelligantur : verissima licet sint , & ex sese utilissima . Quo citiùs Caesarea sua Majestas , mirabilent hanc & maximam Dei , non Providentiam solum sed bonitatem etiam amplexus fuerit , eo cit us & abundantiùs , meae ad illum legationis constabit sinceritas , bonitas & utilitas . Voluissem equidem hunc inclusum libellum , 〈◊〉 inclusas vestrae 〈◊〉 , ipsemet atrulisse . Sed ( cum venia sit dictum ) ex digiti pedis mei , offensa cuticula , non cam 〈◊〉 〈◊〉 ho lie pedes venire . Proinde amico meo hoc onus imposui , ut ( cum vestrae Excellentiae manuum deosculatione ) omnia mea vobis orferat servitia : hocque , quicquid est , pro sua Caesarea Majestate , traderet munusculi . Prage 24. Augusti 1584. Joannes Dee . The Superscription of this Letter was thus , Illustrissimo Domino , Domino Don Gulielmo de Sancto Clemente serenissimi atque Catholici Hispaniarum Regis Negotiorum apud sacram Caesaream Majestatem , &c. Praefecto , Domino meo Observandissimo . Monday , Augusti 27. Mane circa 9. † Pragae . Precibus finitis , I propounded to God , of Madimi four things . First , what was the cause of the errour recorded , Febr. 18. this Anno 1584. at Lasko of Sir Henry Sidney his death ? Secondly , In what sense is this to be understood , which Madimi willed me to say to Rodolphus , An Angel of the Lord hath appeared unto me ? Thirdly , Madimi said as concerning the time of my wife and children and houshold to be moved hither , Let that be my charge to answer thee ? Fourthly , Madimi willed me to write to Rodulphus : And I have done , and caused it to be delivered to Don Wilhelmo de Sancto Clemente , the Spanish Embassadour , to deliver it to the Emperour . God prosper it . Amen . E. K. Here she is . Δ. The eternal roots of verity bring forth fruit , to the comfort of such as delight in the pure verity for the service of God , &c. And you Madimi , as a Minister of the Highest in verity , are unto me welcome . Mad. ..... Even as mans fingers [ or a thing , ] touching , moving , or forcing an instrument musical , is the cause , without the which it cannot sound , or drink up the air ; which again seeking issue , and feeling a stay , is the [ objectum ] cause of concord or dissonancy , according to the inward spirit and imagination of the thing that moveth , or of the finger moving ; So the earthly part of man , which hath no motion of it self , ( radicall ) moveth by touch or finger ( whatsoeve ) spiritual , and sendeth out sounds ; not according to her self , but according to the fiery , yea invisible , and spiritual power , wherewithal it is moved . Hereby we learn , that mans body , and his organical motions , hath three manner of movers ; centraliter , by the property and perfection of the Soul , a superiore , and by descension , from the Angels or participants of understanding : E contrario , and ascending , spirits wicked , and tempters , all moving . But here you must note , That as the Sun depriveth the Moon in respect of her end , which is to give light , but not of her self ; So do the Angels and higher powers drown and overshadow the soul in man when they are present : working from God and in themselves , ( as from abov ) and not by the soul as any root , or first cause of the motion . But when the Devil entreth , and ascendeth , he worketh not by force , but by enticement , and so allureth the soul , to grant of his possession : whereby he entreth and becometh strong . Those that have ears let them hear ; for my words are wisdom , and the grounds of many Sciences . Then , by a similitude , is the world wax : Mans body wax : and the natural motions of things , naturally extended , wax also : But our purpose is of man ; which at one instant receiveth three impressions : Missive , Natural , and Offensive . Whereby you may perceive , That man greatly needeth to pray against temptation : For the last Seal , is sign of him that oweth the wax , Happy are those , that can watch and pray : for such they are that grant not any room or interest , to the wicked ascender . I answer you : If you be but as a string , Challenge but your own duty : But take heed , you be in tune . E. K. She speaketh , but I cannot expresse it . Δ. I pray you let nothing of your words , that you utter to us , or before us , be unrecorded . Mad. ..... You are not worthy to write it : for it is the harmony of the heavens . Stay a while ; for I would open that unto you , which I perceive I may not : but I come again . [ Δ. We read over the premises , and weighed them as instructions of the three divers movers of mans senses internally , &c. And so after a quarter of an hour E. K. Here she is again . Mad. ..... For he that purifieth his house , and straweth rushes , and beautifieth the chambers with Garlands , is worthy to receive ( because of his aptnesse ) such as are messagers of understanding and light . My friends and brethren , marvellous is the God of Wisdom in all his doings and works , and full of variety are the works of his hands . E. K. Now she speaketh again ; I understand it not . ..... But to the Answer : The end of my purpose , Satan , perceiving you [ E. K. ] as well to be moved by him because of your own grant , as by the motion wherewithal you were moved and illumenated : and being the father of suttlety , and a froward understanding 〈◊〉 , even in this one sentence ; yea , with this one lye , to overturn , or at least to Hemish the worthinesse of our message , and of your receiving : because he saw the course of nature , and the doings of man , and that this man Mr. Simon Hagek , young Hagek , would first visit thee . [ Δ ] therefore he thrust in a shingle of his own cutting and nature : Not to the intent it should be credited , but to the intent it should be a stumbling block to the action in time to come , which is now . My brethren , he is a marvellous work-man : and one that striketh now the most strings , in a manner , all . But he hath his reward : Therefore do I deny it to be spoken by me , or of me . Δ. So by God his Grace , I did conceive , and undoubtedly think , and of many other things , besides that , I have occasion of reforming the Records : that the heavens may agree , as the phrase was used . Mad. ..... Many there are not : But such as are , gather them together , let me sift them . Δ. I thank God for that his mercy . Δ. Now I beseech you to the second my present request before propounded , it may please you to give answer . Mad. ..... When the King sendeth a Present to a Noble man , or unto any one that he favoureth , he loveth , or delighteth in : The Messager carrieth it , delivereth it within his house . E. K. She seemeth to smile . ..... He to whom it is sent enjoyeth it , he useth it ; yea , peradventure ( being a dainty dish ) eateth of it . Afterward the King sendeth to him by the same messager , saluteth his houshold , and commandeth him to say : Thus sayeth the King ; Go to such a man and salute him : Tell him that I will visit him , and that I say so . Behold , he sitteth still , and 〈◊〉 not , neither doth he the Commandment of his Superiour . For lo , sayeth he : The King commanded me not ; his messager came , and would so . But whether the King will so , or no , I know not . But hearest thou : Thou wicked man , hast thou not eaten of his meat , and enjoyed the benefit of his present before ? Yes , A threefold benefit , which shall continue untill the * seventh Angel , and untill the third woe . Man begetteth a Son , and lo , his wife is with Childe , and she 〈◊〉 for the time of her deliverance : If the question be moved unto him , ( his wife not yet delivered , ) whether he have issue , or fruit of his body , say thou unto me , what shall he answer ? Δ. As it shall please God. Mad. ..... That is no answer . Δ. Then he may say , He is in hope to have the issue his wife goeth great withall , may this seem an answer , 〈◊〉 beseech you ? Mad. ..... Though the Childe be not yet born , he hath issue Deliverance , is , by reason of the issue , and not called issue of the deliverance : for he is a son as well unborn as born . So is it of you : Thou hast prayed unto God , and he hath heard thee . And lo , the issue , which he giveth thee is Wisdom . But 〈◊〉 , the Mother of it is not yet delivered . For , If woman know her times and seasons of deliverance : Much more doth he , which is the Mother of all things . But thou mayest rejoyce that there is a time of deliverance , and that thy gift is compared to a woman with childe . For , as the one is , and shall be visible : so is wisdom granted , and shall appear : yea , a lively , and most perfect Creature . Behold , the Angels of the Lord have been sent down from God , unto him [ E. K. ] here is sight , which is of this houshold in God : He hath brought unto thee that which he tasteth not himself : And yet thou doubtest , saying , How shall I say the Angel of the Lord hath appeared unto me ? Unto thee , [ Δ ] we are we have appeared : for unto thee , . ] sent . And because his eye hath seen , therefore we have joyned him vnto thee , that in the time of darknesse thou mightest see . Δ. It is to be made perfect before the time of his visitation . And before the time of thy visitation thou must be made perfect . And because it is of thee and not of him : Therefore doth not God impute unto him his offences , but placeth in you the figure of time to come . Supra lib. 15. 1584. Junii 2. For some there be that naturally shall draw in the 〈◊〉 of the Lord. And other some there be , that must have their times and seasons . For thy houshold affairs , I say nothing yet , neither for thy Letter sent , or Messenger . Nam Deus agit in 〈◊〉 , sicut vult . I have nothing else to say unto thee : but blessed be those that believe in the Lord , for they have their reward . E. K. She goeth away , divided into a great many pieces of fire . Deo Nostro Omnipotenti , eterno & sapienti : sit omnis honor , Laus & Gloria . Note . At noon , this day I received Letters from the Lord Laskie , from my wife , and from my brother Nicolas Fromonds in England : how Mr. Gilbert , Mr. Sled , Mr. Andreas Firmorshem , my Book-seller , used me very ill in divers sorts . The Dates of the Letters from England were of the 15. and 16 th . day of April 1584. My wife is in great sorrow for my brother Nicholas . At night after Sun set , Emerich Sontag brought me word from the Spanish Ambassadour , that he had delivered to the Emperour this day my Letters and Book : and that he took them graciously and thankfully , and said that within three , or four dayes he would let the Spanish Ambassadour understand , when he would give me audience . Deus bene vertat : & ad sui nomiuis honorem & Laudem . Amen . Saturday , Septembris 1. Ante Meridiem Circa 10. † Pragae . Δ. As I , and E. K. sat in my little Study : after our talk of divers matters , and of my expecting audience at the Emperour his hand , &c. E. K. saw three little Creatures walk up and down in the Sun-shine , about an handfull from the pavyment : and the Creatures themselves very small , not an hundfull long , like little shadows , or smokes , and the path wherein they walked seemed yellow . They walked a good while to and fro , till at length I suspected that they were sent to us ; and so prepared the shew-stone : But E. K. said , he had rather see them thus out of the stone . I said that in the stone we have warrant that no wicked thing shall enter : but without the stone , Illuders might deal with us , unlesse God prevented it , &c. E. K. said again , he had rather deal thus . ..... His meaning is above thy sight . E. K. Now two of them seem to kneel down in the Sun beams . ..... Blessed be God the Father , God the Son , and God the holy Ghost , the most holy and blessed Trinity : One , true , mighty , perfect everlasting and incomprehensible God. [ Δ. Amen , Amen , Amen . ] ..... Which will be comprehended with those that live in the Heavens ( the true Church of God ) of such as measure him by faith , and not reason : which hath sent us to do his will ; Both in that he will turn his heart : And in that he doth vouchsafe to make you witnesses of his secret purposes , and determinations in hand . The [ 1 ] middlemost said — I am the midst of the third , and the last [ Δ ] of the spirit of life : Vnderstood in this temporal controversie , and conflict of mans Soul : but not according to his eternal and immensurable proportion . The [ 2 ] on the right side said — I am the second of the third , which dwell in the spirit , and power of God in earth : I have power to scourge them that resist the power , will , and commandment of God : and I am one of those that stand , and is perpetual . For even as the father , son , and holy spirit are one , but of themselves and being dilated , is full of power , and many . So are we one particularly in power , but separated ; notwithstanding , spiritually , of , and amongst others , and dilated in the will of God , and into the branches of his determinations : but particularly living , and joyntly praising God. E. K. Now [ 3 ] the other ( the third ) on the otherside standeth up , and sayeth . 3 ..... The Kingdom of God , and of his son Christ : ( which is true God , and the substance of his father , True God of true God ) is contrary to the Kingdom of this world . Δ. The Confession and belief of the Catholick Church : not to be talked of now . E. K. What is that , God of God ? E. K. They are disappeared : but their path appeareth in the aire , in sun-beams still . Δ. Half a quarter of an hour they had disappeared . E. K. They are here again . ..... Happy are those that are of his Kingdom , for it hath no end ; yea , happy are those that are the sons of saith , and not of the world : which is called Reason . Which is blinde , and is scaled with the mark of destruction . Because she prosecuted , and put to death the Son of God , the God of righteousnesse , and light of all that live . I am the last , of the first , of the fourth , and I have power to gather up the blessings of God , and to set them ( if they be disdained ) in a better soyl . Ejus officium est transplantatio Donorum Dei. 3. For thus sayeth the God of Hoasts . If he dream and will not hear me Gather up that he hath , and that which should be given him : that his life may be short , and his house without comfort : that he may passe away nakedly , as a shadow . As lo , behold , we go , and we will dwell there ; yea , even in the skirts of their Garments will we take up our habitation . And why ? Behold , this hath God said : In the morning watch them , and see how they rise . In the day time give ear unto them , and listen unto their counsels . Stand over them in the night , and note their filthinesse . And when it exceedeth the number , strike . We are they that must direct your practises . ..... Behold , let us give Testimony of our names . My name is — Ga — E. K. He in the middle . My name is — Za Δ. The three names make one name of 7. Letters , Gazavaa . My name is — Vaa So we are called by position . Thou shalt finde us amongst the mercifull Tables delivered unto Enoch : and so unto you . 1. The middlemost I am of the third Table , and am extream . 2. I am of the third , but of the humanity , and the second . 3. And I am the fourth , but Angular , and extream , Linear of the uppermost . ..... We are gone . E. K. They are out of sight . A voyce . Follow that which is commanded thee . Δ. AEterno , Omnipotenti ; Trino & uni Deo , sit omnis honor Laus & Gloria . Δ. Ga — Vltimus spiritus vivorum . Za — Flagillator 〈◊〉 potestati , voluntati , praecepto Dei. Vaa — Transplantator Donorum . Monday , Septembris 3. Mane. Δ. Nota. Sathanae astutum & violentum Stratagema . Δ. There was great disquietnesse in E. K. being come home from our Hosts house , where he had lyen all night upon a form : by reason he had been ( which he never was the like afore , as he said ) with wine overcome suddenly : yet intending with himself to take heed of being overshot in drinking of wine : being requested by the Hostes to give her a quart of wine upon the good bargain he had in a Clock he bought of her for five Suckats : In this company of drinking was Alexander , the Lord Laskie his servant , who came with us to Prage . Unto whom E. K. ( when the drink on the sudden had overcome him ) said he would cut off his head , and with his walking staffe did touch him fair , and softly on the neck , sitting before him : This Alexander being half drunken himself , by & by took those words in great snuffe , and went to defend himself , and so took his weapon to him , and thereupon they by caused Alexander to go down : It was supper time ; and I that night refrained to suppe , and so tarrying at my Lodging , and looking out , saw Alexander sitting on the great stone against our Lodging : I called to him , and told him that they were at supper : And he came over to me , and he had wept much ; he complained of E. K. his former words , and the touch of the staffe , how it was against his credit to take that in good part , and spake many Souldiers terms of stout words , not worthy the recording . I , thereupon went to our Hosts house , and would understand the very truth ; and there I found E. K. fast on sleep on a form , most soundly : for which I was right sorry : And yet better pleased to perceive the words of E. K. which so moved Alexander ( being half drunken ) to have been spoken by E. K. when wine , and not wit , bare rule : and so pleaded long time with Alexander , that of words spoken so as they were , no such exact account was to be given to him , &c. And after two hours perswasion caused Alexander to go to bed in our Lodging , where he used to lye , For he would have gone out , to our former Inne , in those raging half drunken pangs , he was in : which I thought not good . This Monday morning E. K. coming home , and seeing Alexander , as he came in ; he said , they tell I should have spoken words , which greatly offended thee yesternight , and that I touched thee with my staff , &c. I know nothing of it , and shoke hands friendly with Alexander . Well saith Alexander , Si fuisset alius , &c. E. K. came up to me : I told him how sorry I was for this mischance , and told him of the Watchmen perceiving Alexander his disquiet mind , and hearing his words , they came to me and charged me to have a care of the peace keeping ( as they did indeed ) And farther said , that Alexander in his rage , said , that rather , or before , he should cut off his head , that he would cut E. K. in pieces . So soon as I had expressed that word of this drunken Alexander likewise , ( whom now I saw quiet , and E. K. also quiet ) suddenly E. K. fell into such a rage , that he would be revenged of him for so saying , and for railing on him in the street , as he did , &c. Much a do I , Emericus , and his brother , had to stop or hold him from going to Alexander with his weapon , &c. At length we let him go in his dubblet and hose , without a cap or hat on his head : and into the street he hasted with his brothers Rapier drawn , and challenged Alexander to fight : But Alexander went from him , and said . Nolo 〈◊〉 Kelleie , Nolo . Hereupon E. K. took up a stone , and threw after him , as after a dog , and so came into the house again , in a most furious rage for that he might not fight with Alexander . The rage and fury was so great in words and gestures , as might plainly prove , that the wicked enemy sought either E. K. his own destroying of himself , or of me , or his brother , &c. This may suffice to notifie the mighty temptation and vehement working of the subtile spiritual enemy Satan , wherewith God suffered E. K. to be tempted , and almost overcome : to my great grief , discomfort , and most great discredit : if it should ( as the truth was ) have come to the Emperours understanding , except he had known me well , &c. I was in great doubt , how God would take this offence , and devised with my self how I might , with honesty , be aleared from the shame and danger that might arise if these two should fight , &c. At the least it would crosse all good hope here with the Emperour , &c. for a time , till God redressed it . After I had brought E. K. to some quietnesse , ( by yeilding much to his humour , &c. and saying little : ) not long after , came my messager from my wise at Cracovia : and Hugh my servant with him , to my great comfort through her letters , and the full satisfying of me by Hugh my servant his knowledge farther than conveniently could be written . About 2 of the clock after Noon , came this letter to me , of the Emperour his sending for me . Nobilis , Praeclarissiméque Domine , Domine observandissime . CAEsar , jam jam significavit Domino Legato Hispaniarum , Hero meo , ut Dominationem vestram ad se evocaret , ad horam secundam ; qua eam audire cuperet : Dominatio vestra si ad dictam horam venire poterit : accedet statim Dominum Octavium Spinolam , qui est Majestati suae Caesareae à Stabulis & Cubiculis . Is enim eam , ad Majestatem suam introducet . Quod reliquum est , me D. vestrae quam officiosissimè etiam atque 〈◊〉 〈◊〉 , Dominationis vestrae 〈◊〉 Arnoldus Vander Boxe . Hereupon , I went straight up to the Castle : and in the Ritter-Stove or Guard-Chamber I stayed a little ; in the mean space I sent Emericus to see what was of the clock : and the Chamberlain , ( Octavius Spinola ) spied him out of the Emperours Chamber window , and called him , who came up to me , and by that time was the Chamberlain come out to me ; and by Emericus he understood that I was the man the Emperour waited for . He came to me very * curteously : told me of the Emperours desire to see me , and to speak with me . So he returned to the Emperour into the privy Chamber , and came out again for me , and led me by the skirt of the Gown through the Dining-Chamber , and the Privy Chamber , where the Emperour sat at a Table , with a great Chest and Standish of Silver , before him , my Monas and Letters by him , &c. I came toward him with due reverence of three cursies , who shewed me a gracious and chearful countenance . Then I craved pardon at his Majesties hand , for my boldnesse to send his Majesty a Letter and the Monas Hieroglyphica ( dedicated to his father . ) But I did it of sincere and entire good will I bare to his father Maximilian , and also unto his Majesty : and that the rather , because I had good proof of the favour which Almighty God beareth unto his Majesty . He then thanked me for his fathers Book , and did affirm , that he believed me , that I was affectionate unto his Highnesse : And of my estemation with the learned of the world , he had heard by the Spanish Embassadour ; and also of my zealous mind towards his grace . And commended the Book 〈◊〉 , but said , that it was too hard for his Majesties capcity ; and added , that the Spanish Embassadour told him , that I had somewhat to say unto him , Quod esset pro sua utilitate . I answered , So I have , and withal looking back whether any man were in the Chamber or no , I found that we were alone : Hereupon I began to declare that All my life time I had spent in learning : but for this sorty years continually , in sundry manners , and in divers Countries , with great pain , care , and cost , I had from degree to degree , sought to 〈◊〉 the best knowledge that man might attain unto in the world : And I found ( at lengh ) that neither any man living , nor any Book I could yet meet withal , was able to teach me those truths I desired , and longed for : And therefore I concluded with my self , to make intercession and prayer to the giver of wisdom and all good things , to send me such wisdom , as I might know the natures of his creatures ; and also enjoy means to use them to his honour and glory . And in this purpose made divers assayes : and at length it pleased God to send me his [ Δ ] 〈◊〉 , whereby I am assured of his merciful hearing of my long , fervent , constant , and 〈◊〉 prayer , in the cause before specified : And that , His holy Angels , for these two years and a half , have used to inform me : and have finished such works in my hands , to be seen , as no mans heart could have wished for so much ; yea they have brought me a Stone of that value , that no earthly Kingdom is of that worthinesse as to be compared to the vertue or dignity thereof , &c. And that these things be true , I protested , and took to witnesse the God of Heaven and Earth , by whose Commandment I am now before your Majesty , ( said I ) and have a message from him to say unto you ; and that is this : The Angel of the Lord hath appeared to me , and rebuketh you for your 〈◊〉 . If you will hear me , and believe me , you shall Triumph : If you will not hear me , The Lord , the God that made Heaven and Earth , ( under whom you breath , and have your spirit ) putteth his foot against your breast , and will throw you headlong down from your seat . Moreover , the Lord hath made this Covenant with me ( by oath ) that he will do and perform . If you will forsake your wickednesse , and turn unto him , your Seat shall be the greatest that ever was : and the Devil shall become your prisoner : Which Devil , I did conjecture , to be the Great Turk , ( said I ) This my Commission , is from God : I feigne nothing , neither am I an Hypocrite , an Ambitious man , or doting , or dreaming in this Cause . If I speak otherwise then I have just cause , I forsake my salvation , said I. The Emperour said , he did believe me , and said , that he thought I loved him unfaignedly , and said , that I should not need so earnest protestations : and would not willingly have had me to kneel , so often as I did . Farther I said , His Majesty was to see and understand nakedly , from the beginning , the whole course of this Angelical leading , instructing , and comforting of me : for so I was commanded , that I should from the beginning , nakedly open unto Rodolph , the manner of God his visitation , and shew unto him the holy Vision : Which my charge I am ready to do . The Emperour said , at another time , he would hear and understand more . I spake yet somewhat more in the purposes before , to the intent they might get some root , or better stick in his minde . To be short , he thanked me , and said he would henceforward , take me to his recommendation and cāre , and some such words ( of favour promised ) he used , which I heard not well , he spake so low . In the end perceiving that his will was to end for this 〈◊〉 , I did my duty with cursie ; and at the door going out , I turned back , and made 〈◊〉 , and so came into the next Chamber , where the Noble Octavius Spinola came to me again , and with curteous words , offered me great friendship . I took my leave of him , and so came through the Ritters Stove or Guard Chamber , and so down , and home . I had a large hour audience of his Majesty . Deus bene vertat : ad sui nominis Laudem , Honorem , & Gloriam . Amen . Wedensday , Septembris , 5. 1584. Mane circiter horam 8. † Pragae . 〈◊〉 finitis , &c. Repetivi ter hanc Sententiam Mitte lucem tuam ( O Deus̄ ) & veritatem tuam quae nos ducat & perducat ad montem Sanctum Sion & Tabernacula coelestis Hierusalem . Δ. I have to the best of my ability , both written and spoken unto Rodolph , as I was willed : how it worketh or taketh place in his heart , is known to thee O God , &c. Now I am to receive farther instructions , what is to be done in this cause , or else whatsoever shall please the Highest , &c. E. K. Now here is Vriel , and a black thing like a Sarcent of silke before his face , and over his head behind : by the rest of his garments it seemeth to be Vriel . God make all things white , and make us whiter than Snow : What that black Scarf importeth I know not ; but I suspect . Uriel . ..... Such as defile the seat of the Soul , and are suffocated with drunkennesse enter not into the Kingdom of Heaven , neither can behold the ornaments of the Lord his beauty . See , how Satan , how he runneth headlong about and through you . See , how he maketh his dwelling place within you : of whom the Lord gave you warning , saying : Satan seeketh to sift you . Lo , he hath done wickednesse against the Lord , and against you ; for he hath blemished the eyes of your understanding . [ E. K. He speaketh other words between , which I understand not . ] Uriel . ..... Is not Jesus , God , and the High Priest of the Lord , placed on the right hand of his Father ? Δ. He is : we believe it . Uriel . ..... Is not Satan ( as the † Prophet sa it ) suffered to stand and triumph on the right hand of the Lord of Hosts and Justice , as the open enemy of the Lord , and of his annointed . True it is : and he hath almost given you the overthrow . Δ. Assist us O God , and be our strength against this most subtile and mighty enemy . Uriel . ..... But because he is subtile , and hath power given unto him for a time , and hath striven against you , not for your own sakes , ( but because you are of the Spirit of the Highes ) and against his testimony : Therefore doth not God , in his Justice impute the sins of the eye , unto the body . [ Δ. Lord thy mercies are infinte , praised be thy name for ever . ] Uriel . ..... But commandeth the [ Δ ] eye to be reconciled , as the spirit of Truth hath taught . E. K. He is gone . Δ. Glorified be God for his most loving kindnesse and infinite mercies towards us fraile , and sinful creatures : and we beseech thee to shew us the light of thy countenance , to our comfort and direction . Amen . Vide Septemb. 13. of Reconciliation . Δ. As I was putting up all , Vriel appeared again , with his black Scarf , as he did before : but paused a while before he spake any thing . Δ. In thy name ( O Jesu ) we attend thy words by thy messager to be uttered . Uriel . ..... Give ear unto my voice . E. K. Now he is become like a great wheele of fire , like a waggon wheel : He thrust out his hands on the sudden , and so became like a wheel full of mens eyes : it turneth round , it is full in all places of those eyes , like living and seeing eyes . Now cometh fire out of it in 4 places . Now there is a great Eagle , which is come , and standeth upon it : It is a white Eagle : The wheel turneth still , notwithstanding that she standeth on it . E. K. She hath in her beake , like a scrol of parchment . She hath two monstrous eyes : one like fire red ; her right eye as big as my fist , and the left eye , is Chrystal-like . She standeth hovering with her wings spread , and her stern or taile spread . Under the wheel is a great valley , and in it a great City , and a Hill on the East part of it . And all toward the South are Hills . The City is as as big as six of Cracovia : and many ruins of houses in it there appear . There is one place in it covered , square like a little Chappel : It hath a little round pinacle in the end of it ; and over it in the air , hanging a little fire bright . There be many like unto fowles , like Ravens , and their heads like unto bright fire : They flie into a Country a great way off from this City . Now Vriel standeth beside the wheel , and the wheel is as it was before : and he as before with the Scarf . The Eagle cryeth and skriketh as a Gull , or the Sea fowles do . Vriel seemeth to descend from the air above , and to come to the side of the Shew-stone . Uriel . ..... The Lord hath chosen you to be Witnesses , through his mercy and sufferance , not in the office of 〈◊〉 , but in the offices and dignities of the Prophets : which is alwayes beautified with the wings of the Cherubims , with the voices that cry a thousand thousand times in a moment before the Lord , and before the Majesty of his eternal Seat : wherein you do exceed the * Temples of the earth : wherein you are become separated from the world , and whereby you are lifted up , as of the houshold of the Blessed , even by the very hand and finger of the Highest . Δ. Blessed , blessed , blessed , is the Lord to whom Cherubim and Seraphim incessantly sing , Sanctus , Sanctus , Sanctus , Dominus Deus Zebaoth . Amen . Uriel . ..... But that it may appear , that he it is , that revealeth , which gathereth the Clouds together , and is the breath of all things that live : Because I say it may appear that the Lord visiteth , and is of power , and that the imaginations of man , flie before themselves , as the dust of the earth doth before him that moveth it : 1 open unto you a Seal , yet secret and not known . [ Δ. Zach. 13. — Et erit dies una , quae nota est Domino , &c. ] Behold , now cometh that day , that is known unto the Lord himself , wherein the Kingdoms of the earth shall begin to fall : that they may perceive how they have run astray : and how weak they are in the triumph of their pompe . And now out of Hierusalem , out of the Church of God , and of his Son Christ , shall passe out and flow the water of life : That the sayings of the Angels and Spirit of the Lord , may be verified upon the face of the earth , spoken by his annointed Zachary . Now shall those dayes open themselves , which are the dayes of vengeance . Now , Now shall these woes , that have been spoken of and sealed , burst out , to the confusion of the wicked , and the establishment of his Kingdom , which is annointed . Behold , I teach thee . Those that inhabit the holy City , and usurp the authority of the Highest , are called in remembrance before the Lord , and they shall be scattered like unto the mighty hail , that the spirits of the North have gathered against the day of revenge . They are become proud , and think there is no God. They are stiff-necked ; for they are the 〈◊〉 of wickedness . Lo , in the dayes of Rodolph , shall this come to passe , of whom the Lord hath said , If he hear me , and believe my words , I will place Thee [ Δ ] unto him , as a mighty rock : I will open unto thee [ Δ ] ( for his instructions , and safeguard to come ) my determinations in hand , and lo , to come . And when he hath wiped away his darknesse , and offence of his soul , I will appear unto him , to the terrour of all Nations . For I rejoyce , when I exalt such as are weak : And when I help the comfortlesse , am I magnified . Δ. Thanks , honour , and glory , is due to thee , O our God. Uriel . ..... And behold , the day of this visitation , and of the execution of my judgements , is at hand : And lo I open unto you another Seal ( Because I have said unto you , I am true , and just . ) In the year eighty eight , shall you see the Sun move contrary to his course . The Stars [ Δ. ] encrease their light : and some of them * fall from heaven . Then shall the Rivers run blood : Then shall the wo be unto women with child . Then shall the time come to passe , that this Prophesie shall be known . For lo , the Lord hath prepared his Prophet , and he shall descend from the Heavens : as it is written by * Malachiah the Prophet . Behold I will send before that day , ( not that day I spoke of , but the great day of the Lord ) Elias again amongst you . In the mean season will I be mercifull unto Rodolph , and will bring into his house , such as shall be skilfull : unto whom I will give my spirit , to work Gold , Silver , and the Ornaments of his house . And he shall perceive that I blesse him , In that I have tied him to my Garments . If , he hear thee not Behold , I have one in store : Yea , such an one as cleaveth unto Justice . Man is but a Reed that is shaken with every winde . The pride of Kings , is as the beauty of a Peacock : See how they run all astray . See how they tempt the spirits of righteousnesse . Lo , ( as I have said unto thee ) I reserve that wicked King , not that I will be mercifull unto him . But that he shall shortly perish with an eternal scourge . And now hear me what I say unto thee . Hereafter , see thou tempt me not : Neither look for my presence after this order : But for great causes . For lo , this is the end of Teaching . Now cometh in the time of warning and of counsel . Δ. Will you give me leave to speak ? Uriel . ..... Say. Δ. I trust it shall not offend God at any time , to call for [ Uriel ] his light in matters dark to us , and above our capacity . Also in Enoch his Tables understanding and enjoying , we are to require help of instruction at Ave : and so of other points and Doctrines already begun , we are to require their help , who have begun with us , &c. Uriel . ..... As far as the Lord hath suffered you to enter into his Garden : Even so far ( I say ) Taste , and eat . Δ. The entrance yet we have not , but the manner to enter : The perfect practise is the best entrance . Uriel . ..... Man speaketh not with thee : wherefore dost thou wrast the Lord ? All things that are delivered thee are plain . Δ. Lord , I do thus speak to be perfectly instructed in what sense your words are to be understood , when you said : This is the end of teaching . Δ. Vriel , or perhaps in the name of God. Uriel . ..... Thou hast called upon me , and I have heard thee . Thou hast desired comfort , and I have comforted thee . Thou hast the spirit of choice . Be it sufficient unto thee , that the Garden of the Lord is open unto thee : where there is no hunger , nor thirst , but a filling spirit , a comforter . † What care is it unto me , if the Kings of the earth say : Lo , this is not of me . Lo , this is not of the highest . Δ. Ex Dei lumine . Uriel . ..... Behold , I am the light , and servant of God : Blessed are those which believe , and are made partakers in this Testimony : by the which you are become Prophets , and are sanctified for the coming of the Lord. But lo , why do I speak unto you , who have defiled your selves ? I will take up those things that I have , and will be gone . Lo , blessed is he that giveth ear unto the Lord. E. K. Now all is vanished away , and he is disappeared : Wheele , Eagle , Citie , and all , &c. Δ. All laud , thanks , honour and glory be to the eternal , Almighty , most just Judge , and mercifull father our God , the God of Heaven and earth , whom of his infinite goodnesse , we beseech to have mercy upon us , and to purifie our hearts and consciences , granting us humble contrition , and sincere confession of our transgressions and iniquities whatsoever . Amen . Note . While I was thus requesting God , E. K. made a vow of penance , during his life : ( in token of hearty sorrowfulnesse for his fault in that dayes action noted ) never to eat his supper , or evening meal on Saturdayes , during his life ; wherein I beseech the highest to regard his inward intent , and his continual memory of the Lord his mercies , in sparing him when he most had offended him . Δ. Deo Nostro vero , vivo , omnipotenti , & eterno sit omnis Honor Laus & Benedictio , nunc & in perpeturm . Amen . Wednesday , September 5. NOTE . Δ. The morning of this Wednesday ( before I prepared my self for the former action ) I sent Emericus with two Letters to be delivered : the one to the Spanish Ambassadour ( giving him thanks for his honourable dealing with the Emperours Majesty in my behalf ) and the other to the Noble Octavius Spinola : thanking him likewise , and requiring his instruction , or advise how I might most conveniently proceed in dealing with the Emperours Majesty : The Copy of which Letter I thought good to record here , that the effect thereof consequent , might have the light of the Original cause ( Divine and humane ) annexed . Illustri & Magnifico Domino , Domino Octavio Spinolae , sacrae Caesareae Majestatis à stabulis & Cubiculis Domino suo observandissimo . ILlustris ac Magnifice Domine : Non possum satis condignas vestrae Magnificientiae agere gratias , pro singulari illa , qua me Heri amplexi estis humanitate & benevolentia : hominem quidem vobis incognitum , sed tamen virtutis & veritatis studiosissimum : quique omne reliquum meae vitae curriculum ( Deo sic volente ) in hoc co sumere decrevi , ut sacra sua Caesarea Majestas clarè percipiat , sibi , incredibiliter ( ferè ) propitiam fore Dei Omnipotentis tremendam Majestatem . Atquae quamvis videam multiplicibus multarum Regionum negotiis , suam sacram Caesareaem Majestatem occupatissimum sepissime teneri , neque aliis , illisque à me , suae sacrae Caesareae Majestati proponendis causis , commodè vacare , vel posse , vel evidenti aliqua ratione debere : TAMEN , si aliquis excogitari possit modus , pro loci , temporis , & rerum occasione , quo sua sacra Caesarea Majestas , ea penes me videre , vel ex me intelligere dignaretur , 〈◊〉 illi forent grata : Ea in re , vestrae Illustrissimae Magnificentiae libentissimè audirem vel reciperem Informationem atque Judicium . Nam in hoc totus ero , ut tempore debito , appareat , Omnipotentis Dei , & suae sacrae Caesareae Majestatis servitio ( Maximè autem , pro Sacrosancta 〈◊〉 Catholicae & Apostolicae fidei Illustratione , ac Reipublicae Christiane defenfione , amplificationeque ) Addictissimum , devotissimum , fidelissimumque me esse , ac fore sacrae suae Caesareae Majestatis servitorem . Opportunitatis flos maturè colligi debet : Cito enim fiet marcidus . 4. Septembris 1584. Illustrissimae Magnificentiae vestrae Paratissimus Joannes Dee . Emericus went and delivered my Letter to the Spanish Ambassadour : But this he brought back again ; saying , that the Emperour was ridden very early abroad to Brandeish , or elsewhere : ( not certainly being known ) and that this Noble Octavius Spinola was gone with his Majesty . Hereupon I determined with changing the Date , to * send unto him at the Emperour his Majesties returning to Prage . Deus bene vertat . Mr. Doctor Hagek his son was by At noon this day I sent Letters to my wife : to my Lord 〈◊〉 and to Mr. Paul Hertoll , by the Messager of Reichenstein , on this side Nesse . Monday , Septemb. Manè hora 9. † Pragae . Δ. Precibus finitis ; I invited Ga , Za , Vaa , ( as being assigned to understand of Rodolph his doings , ) that of them I might receive instructions ; that my proceedings might be answerable as occasion should be given . E. K. There appeareth written in great letters upon a right hand ( and no body appearing : ) the hand being very big . Cui est habet : Cui nihil non habebit . E. K. And so the hand vanished out of sight : The writing was in the palm of it . Δ. After that appeared the same hand again , with his writing Face , & factum erit , Vltra , non habeo . E. K. It vanished away , by and by , hand , writing , and all . Δ. I take this ( O Lord ) in this sence : That I am to proceed , and to do as I intended , in either writing to Rudolph himself , or to the Spanish Ambassadour , or to Octavius Spinola for the Emperour to give me audience , time , and place to hear , and see the Records and Monuments , which I have to shew him : And that when I had done as was commanded me , that , Then the purpose of God shall also be done . Δ. Deus , in adjutorium nostrum intende tuaque nos dirigat sapientia , ad illud Faciendum , quod tibi maxime erit gratum . Amen . Tuesday , Septemb. 11. Hora 9. ferè . Misi per Dominom Emericum Sontagium Secretarium Domini Palatini Siradiensis literas illas ad Dominum Octavium Spinolam : quas superiùs descripsi ; sed ubi in illis scripseram qua me heri amplexi estis . Nunc , scripsi , qua me ante paucos dies amplexi estis , & pro , quique omne reliquum , nunc scripsi quique reliquum , &c. & pro incredibiliter ( ferè ) propitiam , &c. scripsi , nunc , Incredibiliter ( ferè ) & modo 〈◊〉 , propitiam fore , &c. Et reliqua omnia scripsi ut supra annotavi : sed datae erant hae , 11. Die. Septembris . Illae autem priores , 4. Septembris . Tradidit istas literas ( Emericus ) Magnifico Domino Spinolae ; jam statim post prandium Caesareae Majestatis , & crastina die ( post missam ) pro responso , venire jussit . Wednesday , Septembris 12. Manè . Δ. This morning , when Emericus Sontag went up to the Castle for answer from the Emperour : By the Noble Octavius Spinola , he received the effect of this answer , which I required the same Emericus to write down with his own hand ( for sundry respects ; ) which his own hand writing I have annexed ad majorem rei 〈◊〉 . And because his writing is not easie to be read , I have written it plainer somewhat , as followeth : Responsum Imperatoris , per Dominum Spinolam . Sacra Caesarea Majestas benignè intellexit quae Dominus Joannes Dee , per suae Majestis Cubicularium , Dominum Octavium Spinolam , proponi curavit : Ad quae , sua Majestas gratiosè sic se resolvit : Quòd quandoquidem Latinum Sermonem non omni ex parte exactè calleat : praeterea etiam variis & multiplicibus negociis occupata , non semper ad audientiam vacare possit , videri suae Majestati ut idem Dominus Dee , cum Magnifico Domino Doctore Kurtzio ( qui & suae Majestati ab arcanis est consiliis , satisque fidus , eruditione quoque insigni pollet ) tractare , & negotia sua concredere velit . 〈◊〉 quod , sua Majestas praelibato Domino Consiliario suo , Kurtzio , renunciari curabit . Sin verò , secus Domino Johanni Dee videbitur , suam Majestatem quomodocunque tandem per occupationes facere poterit , desiderio Domini Dee satisfacturam . 1584. xii . Septembris . Emerieus Sontagius manu propria . Pragae . Δ. Which answer , both by word of month , and thus by writing being received by me : and the said Emericus being ( by the Noble Spinola ) willed at Evensong time , to bring my answer herein ; which I gave him of my great good liking the same , and most humble thanks to his Majesty , for so wise and gratious his consideration had of the cause . I required the same Emericus to understand ; when , and how soon Doctor Curtzius should be made privy of his Majesties pleasure herein : and so , after my dispatching of Emericus , I endeavoured my self to render thanks unto God for his mercies , graces , and truth , in these his affairs : beseeching him to frame my heart , tongue , and hand in such sort , as to his Divine Majesty , my dutifull service , doing , may be acceptable : as chiefly of me intended to his honour and glory : And secondly to the comfort of the godly and elect : And thirdly to the confusion of the proud , arrogant , scornfull enemies of truth and vertue . Amen . Thursday , Septembris 13. Manè , hora 7. † Pragae . I received the Noble Octavius Spinola his answer by Emericus , as concerning my accepting of the Emperour his gratious former answer of condescending to my request , so much as he conveniently could : which my answer yesterday * night , late was delivered to the Noble Spinola . Whereunto he said , that my Answer would be most acceptable unto the Emperour : and that to morrow , meaning this Thursday ) the honourable Doctor Curtz should understand the Emperours pleasure herein . Hereupon I willed Emericus to go up to the Castle , and to bring himself in sight of the Noble Spinola , if he could . Thereby to help his memory , for warning and information to be given to the said Doctor Curtz : That so we might come together , so soon , as conveniently might be . Deo , omnis laus , honor , & gloria . Amen . Thursday , Septembris 13. Manè , horam circiter 9. † Pragae . Δ. Precibus finitis , and the case propounded of the Emperour his Answer , for dealing with Doctor Curtz , a man of his Privy Council , faithful , learned , and wise : upon the considerations alledged , I requested of God , his pleasure to be signified unto me , by some of his faithful and true Messagers : whether I shall openly and frankly deal with this Doctor , so , as the Emperour , by him may understand that which he should have done at my mouth and hands originally : And whether I may , both alone with the Emperour , and before , and with the said Doctor , deal in this Action as occasion shall serve from time to time , at my discretion , informed by his secret grace divine . — Δ. Nothing appearing , or being heard , in a quarter of an hour space , I suspected some of our misdoings , to be the cause of the Lord his refraining to answer : and thereupon I did fall to prayer for mercy and grace , and deliverance from the assaults and malitious purposes of the Devil against us : And that I did the rather , because as I felt my good Angel ( 〈◊〉 other good friend ) in vertue , so I felt Pilosum , sensibly , busie , and as it were to errisie me with my offences past , or to put me out of hope , at this present , from being heard . But I held on to pray divers Psalms , and at length against the wicked tempters purposely . After my prayers and assuring E. K. that the spiritual enemy was here busie , and attended to frustrate this dayes Action : He answered , that against him [ E. K. ] he could not prevail , or accuse him , for his late notable fault ; for he had made a reckoning , and sorrowful bewailing for that his trespass , to the Lord , and that he doubted not of forgiveness ; and that he was so reconciled to God , that Satan nor any other wicked accuser , could put him in any doubt of God his mercy , &c. And he spake very well both of repentance , Gods mercies , his justice , and of these Actions . Mary , he confessed that by reason , he himself was an unmeet person to come before the Emperour , or Princes , &c. and therefore if it would please God to discharge him of further medling , so , by reason he might seem well at ease , &c. At length , after an hour appeared Vriel ; but with a Scarf before his face , as he had last . Δ. God send us the brightnesse of his countenance when it shall please him . Uriel . ..... True it is , that in respect of the terrour and force of God his wrath and indignation in [ 1 ] Judgement : Reconciliation is made : through that power which is given unto the Lamb , to whom all power is given in Heaven and Earth : But with the [ 2 ] congregation , and the members of Christ his body , the number of the faithful , the Church of God , you have not made reconciliation , And therefore , are not sinners worthy to behold the face of true light and understanding : for there is a double Reconciliation : One ( and the firs ) between the Conscience and the Judge : through the force of faith and repentance : that is to say , Reconciliation against Judgement . Another , ( the secon ) Reconciliation between the Spirit of Truth , ( the Church of Go ) and mans Conscience . Behold I teach you a mystery . 1. Those that are at one with God , shall not be judged with the wicked in the last Judgement : Notwithstanding the Justice of God is pure , and undefiled : and suffereth not mans fault unpunished . 2. But he that is at one with the Spirit of God , is made one with him , and without punishment . For there are many things that God beareth witnesse of , in the soul and secret Chambers of man , that neither the blessed , already dignified , nor to be dignified , do , or can know : which is the cause that the soul of man , ( after his body sleepet ) being found polluted , is received , and snatched up , of such as are the Messagers of punishment : and so , according to the multitude of their sins , are in horrour , and punishment . Therefore not all , that are punished , shall be damned ; Neither is it evident unto the Angels , who shall be saved : I speak generally : Therefore when you offend , be also reconciled unto the Mother of the house : that you may have place before such as are reproved . Herein you may understand the retaining of sin ; For the [ Δ ] retaining of sin is a judgement : And therefore it is necessary that God should hold a general day , that those that have trusted in him , and inwardly have been sorry for their offences , may also taste of his mercy . Else how could it be verified , that the Prophet saith ? If in Hell , thou art also there . But , here , there is a Caution ; All sins that are forgiven by the Church , passe not the fire : but he that is forgiven in his heart by God , in his Son Christ ; and [ 2 ] reconciled through the holy Spirit , to the body from whence he is fallen , is safe , as well from the wrath of God to come , as the punishment due unto his offences . And therefore is the reconciling of brethren , of great force . Wherefore * hath Christ left his body with the Church ? Wherefore is he called the bread of Life ? I say unto you , my brethren , that the body of Christ dignified and glorified , is true bread ; is true comfort , which cleanseth sinners that are penitent , and wipeth away the punishment of adversity . Happy are those , that eat of him , and that account not his body , as the shadow of a candle . Behold , I teach you : Even as the Spirit of God filleth the Congregation of the faithful ; so doth the body of Christ now dignifie , fill and cleanse all that receive with sorrow : sorrow I mean for their wickednesse . But lo : his body is become an offence unto the world . Many there are that say , This is Christ : But behold I teach you . Even as all things were made by him , spiritually : So are all , that are of his Elect , nourished through him , bodily . Lo , he is become one power , one God ; in that he is neither separated from his body ; nor separateth his body from his Church . After a while I come again . E. K. Now he is gone away . Δ. We read over the premises to our great comfort , in the mean time , while VRIEL disappeared . E. K. Now he is here again . Uriel . ..... O ye timerous birds , How long run you headlong into the Wildernesse ? How long will you be ignorant ? How long will you tempt the Lord with the spirit of foolishnesse and errour ? Behold thou hast not judged well of me . Behold thou hast placed me in a low room , and hast taken the Garland from my head , and trod it under thy feet : For , what is Rodolph , that is not at leisure for the Lord , the God of righteousnesse , the King of Heaven and Earth ? Are they troubled with things that are greater than I ? True it is ; for with me there is no trouble : for where I enter , I set all things in quiet . Will the Counsellours of the Earth , sit in judgement to sift the Lord ? O ye fooles and starvelings of the Earth : O you of little understanding . Think you , that you are able to find light amongst the affairs of the World ? true judgement in the imagination of man ? or verity amongst the hoords and corruption of covetousnesse and falshood ? If he be not at leisure to hear me : Have not I told thee , that I have another in store ? Lo , I see , all flesh is full of folly . Δ. It is not yet done : and therefore we ask counsel of thee ; and I thank thee ( O Lord ) for rebuking of us , before farther errour committed . Uriel . ..... Lo , I gave unto thee , the spirit of choice : and therefore I will regard thy doing , and will wink at thy weakness . I will blesse all that thou takest in hand , and will cover thee with a Robe of Purple ; that thou mayst understand that all is mine , and that I raise up whom I list . And I say unto thee again . : Lo , Rodolph hath heard thee , And I will poure my Spirit of truth into thee , and thou shalt be a light unto him . But , now , If he live righteously , and follow me truly ; I will hold up his House with Pillars of Hiacinct , and his Chambers shall be full of Modesty and Comfort . I will bring the East wind over him , as a Lady of Comfort : and she shall sit upon his Castles with Triumph , and he shall sleep with joy . Moreover I will blesse his loynes : and his House shall stand to the third generation : and to the end ; for , now , the World hath hoary hairs , and beginneth to be sick . If he despise my commandment , I will put the sword against him ; and in his dwelling places shall his enemies banket . ( But those that deal with thee , let them sow up their mouth : lest being cut with a Razor , they speak not . ) For those that neglect my Judgements I will despise them , and their seed shall wither , as corn sown out of season : But he that loveth me , I will multiply him , And he that addeth unto me , I will adde unto him a thousand . But lo , thou hast the spirit of choice . Δ. O Lord open my understanding of that saying . Uriel . ..... Quos tu eligis , electi sunt : quo autem despicis , despiciuntur etiam . Δ. Dwell thou in me ( O Lord ) for I am frail , and ( without thee ) very blind . E. K. Now he is gone . Δ. Thy glorious name ( O Lord ) be magnified , praised , and extolled for ever . Amen . Δ. I perceive that I shall not deal with the Doctor Curtz now . Well , I can let him understand that I had rather deal with the Emperour himself , and so shift my self of him . E. K. He is here again . Uriel . ..... Yes , deal with him : and hide nothing from him . Δ. With Doctor Curtz , O Lord ? Uriel . ..... I — And therefore I said , He that addeth unto me , I will adde unto him a thousand : But he that playeth with me ; lo , I swear , I will blot his name from life : [ Δ ] Liberèagas : Deus est enim liber . E. K. Now he is gone . Δ. Deo Omnipotenti , Invisibili & misericordi sit omnis honor , laus , gratiarum actio , & Gloria : nunc & in perpetuum . Amen . Thursday , Septembris 13. Mane. † Pragae . Emericus did bring himself in sight of the Chamberlain , the Noble Octavius Spinola : as I willed him : And he called Emericus to him , and told him , that this day Doctor Curtz should understand the Emperour his pleasure , to confer with me , &c. Emericus about 10 of the clock before Noon being in the Ritters Stove ( or Guard-Chamber ) saw Doctor Curtz come out from the Emperour . Friday , Septemb. 14. Mane , circa 10. I sent Emericus to Doctor Curtz his house in parva parte : with my commendations ; and to say that before , I understood of Doctor Hageck Mr. Doctor Curtz his desire to be acquainted with me : whereof I was very glad and desirous : and now I trust that the Emperour his majesty , by his Authority hath taken order with him whereby to begin our acquaintance , and ( God willing ) our perpetual friendship . The Doctor was at home , and to Emericus ( saying the effect of my message before noted ) the Doctor declared that Captaverat antea varias occasiones mecum contrahendae amicitiae , &c. and that now he is very joyful of the occasion offered by the Emperours Majesty : and that this day sundry affairs did hinder the opportunity of our meeting , but to morrow at any hour ( at my choice ) he would be ready to welcome me to his house : and so with the usual phrase of offering all his services to my pleasure , he sent Emericus to me with his said Answer . Quos Deus conjungit , Homo ne separet . Amen . Quos autem Deus & Caesar copulat , copulatissimi maneant . Amen . Saturday , Septembris , 15. A Meridie hora ( ferè ) prima . † Pragae . I came to the foresaid ( called Doctor ) Curtz : about one of the clock after Noon , who had all the day been ready to have heard me , if I would so have had it : but I sent him word in the morning by Emericus , that after Noon , ( as now at this hour ) I would come to him . Being come , he entertained me curteously : and two chairs being at the Tables end , he gave me the preeminence ( by a friendly kind of earnestnesse ) Then he told me , that long since in Germany , he had heard of my fame , and had seen of my writings : and that he was very glad of the opportunity now of my coming to this ( ity ; and that otherwayes he was desirous of my acquaintance , but chiefly seeing the Emperour his Majesty Ore tenus ( for that was his phrase ) by word of his own mouth , had willed him to hear what I had to say to his Majesty . I began and declared my long course of study for 40 years , alwayes , by degrees going forward , and desirous of the best , and pure truths in all manner of studies , wherein I had passed , and that I had passed as many as were commonly known , and more than are commonly heard of . But that at length I perceived onely God ( and by his good Angels ) could satisfie my desire : which was to understand the natures of all his creatures , and the best manner how to use them to his divine honor and glory , and the comfort of the elect , and also to the reproof and confusion of the adversaries of his name and honour . And herein I had dealed sundry wayes : And at length had found the mercies of God such as to send me the instruction of Michael , Gabriel , Raphael , and Vriel , and divers other his good and faithful Messagers , such as I had here now brought books ( about 18 ) to shew him the manner of their proceeding : And that I thought it good to begin at the last book , which also concerned most this present Emperour Rodolph . And so I did ; and so by degrees from book to book lightly , I gave him a taste or sight of the most part , and also let him see the Stone brought me by Angelical ministery , &c. All things being seen and heard , that in six hours I could shew him : at length he required of me what conclusion , or summary report he should make to the Emperour . I answered , as he had occasion of the things seen and heard ; but if he would follow my counsel ( somewhat expert in these Divine and Angelical doings . ) That his Majesty was to thank God for his great mercies and graces offered : and that by me one , who most sincerely and faithfully gave his Majesty to understand the will of God herein , and that his Majesty was to do , as Mary ( the blessed Virgin ) did , to lay up all these my informations in his heart , and to say Ecce servus Domini , fiat voluntas tua , and so to attend the manner of the Lord his proceeding , while he framed his life , as it became every Christian to do . He said , that he would write ( for his own memories help ) some short note of his observations of my speeches , and things seen and marked : and that he would to morrow ( being Sonday ) or on Monday , if he conveniently could , make a report to the Emperour , and so with all speed give me to understand further of the Emperour his Majesties will and pleasure . Hereupon courteously he brought me down to the street door of his house ; and I came home after seven of the Clock , and an half , in the evening . The mercies of God be on me , and his name be magnified and extolled in this world , and for ever . Amen . Note . In the mean space while I was thus occupied with the foresaid Mr. Curtz . E. K. was visited at our Lodging with a wicked Tempter , who denied any Christ to be : and that as the heart received comfort of all the Members of the body : So that he , who is God , of all things received comfort by Angels , and other the Members of the world : and that I was now with one , who would use me like a Serpent , with head and tayl compassing my confusion , &c. he earnestly reviled E. K. in divers manners : he said , that E. K. should be damned , and said : moreover , that of our practises should never come any fruitfull end , &c. Δ. The eternal and Almighty God confound the Adversaries of his truth and glory , and of his Son Jesus Christ our Redeemer , and the Triumphant Conquerour against , Hell , fin , and the Devil . Amen . PRAGAE . On Monday and Tuesday the 17 th . and 18 th . of September , I sent Emericus up to the Castle , to listen after answer of that Doctor Curtz his report to the Emperour , of that he had perceived by me . ( But on Monday Octavius Spinola had sent into the Town for Emericus , and told him that the Emperour had care and desire to understand my doing with the Doctor : And therefore asked Emericus if I had been with the Doctor , and he affirmed that I had . Hereof ( said he ) the Emperour will be glad : And yet ( as I began to note ) Emericus coming on Tuesday in the face of the Doctor in the Ritters stove ; had not one word spoken to him , that either he had spoken to the Emperour , or he had not . And therefore I suspect that the Doctor dealeth not honestly , faithfully , or wisely in this so weighty a case . And forasmuch as he told me , that the Emperour his Majesty was perswaded , that he was pious , &c. perhaps he would be loath ; now , to prefer me to the speech of the Emperour , seeing both he himself , and the rest of his counsel stood perswaded to the contrary of this King. Hereupon this great delay , upon sinister report made to the Emperour might follow , &c. Note . Fryday , Septemb. 21. Circa horam 10. Ferè , Mane. † Pragae . Δ. As I and E. K. were together in my Study , earnestly discoursing of Auricular confession , publick confession , and confessing to God alone , and of the Authority of the Church , and the manner of the same Authority using to release , or retain fins , E. K. saw one walk on the Table between him and me : Thereupon I framed me to write , and note what should be shewed , or said , E. K. willed me to set down the shew-stone : So I did , and he looked . E. K. I see him here with the Scarf over his head and face , untill his waste , but I see his hair yellow behinde on his head , &c. Mitte lucem tuam , O Deus & varitatem tuam ut ipsae nos ducant ex hac valle miseriae ad montem Sanctum Sion , & ad coelestia tua Tabernacula . Amen . Uriel . ..... I am Uriel the servant of the most wise , mighty , and everlasting God : which visit you for two causes . The first , that I may open unto you true , and perfect light : such as darknesse comprehendeth not , infallible , and true meat , the power and spirit of the everlasting God. The second , that I may counsel you against the world , and teach you to triumph against her frowardnesse . For , who hath trusted in the Lord , and hath been cast down ? or what is he that hath cried aloud , and is not heard ? Therefore , I say unto you ; Hear my voyce : For I am of truth , and put against darknesse , and in me are published the light , and mysteries of the Trinity from time to time , and in all ages unto those that fear , and obey God. Two things there are which are the seals and marks of Satan : which bring eternal death and damnation to all such as are noted , or burned with them , that is to say , lying , and froward silence . Behold the words of Christ , unto the subtile ( your father is a lyar from the beginning , and the Devil . ) Hearken unto my voyce : He that [ 1 ] teacheth false Doctrine , openeth [ 2 ] his mouth against truth , or defiraudeth [ 3 ] his brother is a lyar , and shall not be forgiven . 1. For first , he sinneth against his Creator , which created all things in truth . 2. Secondly , he offendeth against the truth , and his Redeemer , which is the son of God , very Christ. 3. Thirdly , he offendeth against the spirit of God , ( of the Father , and the Son ) the holy Ghost : which shall not be forgiven ; And therefore doth he incurre the rigour of Gods justice , his eternall damnation . But , I say , give ear unto my words : For , I will sift the dust , and finde out the Pearle , that of a long time hath lyen trodden under the feet . I will come again . E. K. He is gone . Δ. We read over the premisses , and so expected the rest . E. K. He is again here . Uriel . ..... Now let us joyn these things together . All flesh offendeth , and is a lyar . Who , therefore shall be saved , or escape eternal damnation ? He it is ( I sa ) that when he hath lyed , and spoken against the truth doth not frowardly drown'd , and keep down his sin in silence . For , lying meriteth the vengeance of the Trinity . But he that is wilfully froward , sealeth up his own damnation : For this cause ( my brethre ) and to the intent that the mercies of God might alwayes be ready for sinners ; hath he provided the light , and comfort of his spirit , left as a continual workman in the Church and spouse of Christ. I teach you briefly : that , he whosoever , opening his mouth against the spirit of truth ; and with wilfull frowardnesse continueth in his lying , without reconciliation to the Church sinneth against the holy Ghost , and shall be damned eternally . I come again . E. K. He is gone . E. K. He is here again . Uriel . ..... Be now therefore admonished ( I say ) be warned : And considering you be sinners , acknowledge your offences , least in the end your sin be against the holy Ghost , and so not to be forgiven . But herein they erre with you that expound the Scriptures , saying , that man sinneth , and cannot be forgiven , because he sinneth against the holy Ghost . I teach you , my brethren : that there is no sin against God , but it is against the holy Ghost : If so be , in the end , it be shut up with wilfull silence . Whensoever , ( therefore ) you have offended acknowledge , I say , your sins , before God and his Angels : That God may forgive you , and the Angels bear witnesse of your forgivenesse , and shut not up your sins in froward silence . If thou commit adultry , if thou blaspheme the name of God , if thou be a lyar ; yea , if thou speak against the truth : yea , if thou say there is no God ( as the * foolish do ) Despair not ; saying , I have sinned against the holy Ghost , because I am a sinner , and a blasphemer of the name of God , because I have spoken , and opened my mouth against the spirit of truth : But go unto the Church , which is governed by the spirit of God , and there with hearty , and open confession disclose , and make plain thy offences , that the holy Ghost may bear witnesse in the spouse , and Church of Christ ; That thou hast not sinned against him to eternal death : Because thou art not drowned in froward silence . For , although God bear witnesse of repentance . Although he hear , and open his ears , yet consider also he hath hands , and must untye those bonds wherewith you are bound . What are the hands of God , but his spirit , wherewith he maketh and created all things . Therefore when thou hast cried out and art sorry , endeavour thy self also to be lifted up by the hands of God. Learn a similitude in Christ , which ( signifying the power of his Church , ) commanded the offender to go and wash himself : and so he was whole . I speak this , for thy [ E.K. ] instruction : I say also unto thee , [ E.K. ] Go and wash thy self : For thou art a lyar , thou art a drunkard : And therefore thou art a sinner . And if thou persevere , and shadow thy sins with wilfull silence frowardly , then sealest thou thy self with the second brand , and canst not be forgiven , because thou sinnest against the Ghost . * Ananias fell down at the feet of Peter , not onely for that he lyed : but because after his offence he was wilfully silent . Here thou mayest consider the greatnesse of God his mysteries , and secrets of his will and of favour , that he stretcheth out unto thee in mercy , for thou art a Childe , and must ascend , and must become a man. The rest after you are refreshed . Δ. We went to Dinner to our Host his house . Δ. Thanks , honour , glory , and praise be unto the Almighty Trinity , now and ever . Amen . Δ. After we had been at Dinner , they read over the premisses , and considered them quietly . E. K. Here he is . Δ. Blessed be he that cometh in the name of the highest , to whom be all honour and glory . Amen . Uriel . ..... Lo , Lo , Lo , ( I sa ) which of you hath an eye , that seeth not , ( no ) the world : the vanity , and folly of worldlings : and such as are choked with the mildew of vanity and worldly promotion ? For thus sayeth the Lord ; wherein could I shew my self more , either unto this age , or unto this Emperour , then with rebuking him for his sins from Heaven ? Who is able to promise more , or to perform † assureder then I , which lighten , and make all things ? Yet they believe not , 〈◊〉 , they rejoyce in their own folly , and despise me : yea , because they despise thee , whom I have sent with my word unto them . Δ. Is despised of Rud , and Curtz . E. K. Well , thus sayeth the Lord , they have despised their own Garlands , and have trodden their food under feet : They have rent their Robes in pieces , and have cast them into the waves . They are become masterlisse Dogs , for I have forsaken them . And lo , Rodolph , I will scatter thy bones , and thy head shall be devided in many pieces . I will bring in thy enemies over all thy Kingdoms , and for thy sake shall many thousands perish . He also that thinketh himself wise , if he dye a natural death ; then say , I am not , neither that I live with my people . But because thou hast done that which I commanded thee , and hast not forgot my name . Lo , I will plant thee my self , and thou shalt grow , and out of thee shall spring a mighty and a terrible sword : whose Hilts shall be as the Carbuncle , and edge like unto the sting of a Dragon , and I will not suffer thee to fall : neither shall thine enemies ride upon thee . Truely , truely , thou shalt know I am with thee . But be patient : for Satan hunteth hard after thee . Thou shalt have alwayes a * prick even unto thy last grave . But therein shall thy faith be exalted , and thy reward great . ..... I come again . E. K. He is gone . E. K. Here he is again . Uriel . ..... Lo , for thy labour I will reward thee : And so it shall be . Behold , I had determined to have rooted out the English people , to have made a wildernesse , and desart of it ; to have filled it with many strange people , and to have tied the sword to it perpetually . Δ. This is no contradiction , for thus this wildernesse and filling is to be understood . But Δ. The filling of it with strangers should have been for the conquest , and in a manner razing , or defacing of all Cities , Towns , and Castles , and so to have brought it to a wildernesse and desart . But Lo , I will give thee that land ; ( onely for thy sake ) it shall not be consumed . And after certain moneths , I will bring thee home ; yea , thou shalt live till thou be able to passe the waves without a ship , and to ascend the Hills , as the Spiders do . Notwithstanding , I will take the Crown from the house , it is in , and I will place it , as I have Prophesied unto thee . Notwithstanding , for a time , thou shalt live with Caesar. ..... I come again . E. K. He is gone . Δ. O Lord , what shall become of my good friend the Lord Laskie . E. K. Here he is again . Uriel . ..... Of Lasky thus it is said : Thou [ Δ. ] hast groaned for him , and hast placed him in thy [ Δ. ] heart : From henceforth will I reconcile him unto me , and I will cease my anger upon him , and he shall come hither * shortly . But he is a wanton , and very prone to sin . But hear what I say unto thee . [ E. K. He seemeth to have talk with one afar off ] Caesar thought thou hadst had the Philosophers stone , and ( as yet ) he thinketh so . Even as I choaked the gluttenous Israelites with quayles , so will I choake him with that secret . Behold , thou shalt write unto him , saying , that he regardeth not heaven : And say unto him , that thou canst make the Philosophers stone , I will perform it unto thee : Thou shalt do it : And I will give unto thee a special vertue in healing : That whensoever thou comest hither : Thou shalt understand the truth . And this I do , because they shall not despise thee . Δ. O Lord , for me to be despised in doing thy commandment , is honour and comfort to me : But as concerning thy honour and glorie ; Thou in thy wisdom knowest what is best to be done . Uriel . ..... Notwithstanding , thou shall see him perish before thy face . Lo , from this time , I will blesse thee marvellously , and I will help thee in all thy works . Do thou alwayes : And make me thy Buckler . Δ. What shall I do with Doctor Curtz , as concerning his answer ? Uriel . ..... Handle him like a man , for he will deceive thee . E. K. I request you but one thing for all my labour and travel ; that is , that this Doctor might this night be bereft of his life , to the terrour of other , &c. Uriel . ..... Have patience , God turneth all to his glory , and your commodity . To morrow I have something else to say . Deus Noster in coelo , omnia quaecunque volrit fecit : Ille solus est Omnipotens , aeternus , sapiens , Bonus , Justus & Misericors : Illi debetur omis Laus , gratiarum actio , honor & gloria . Amen . Saturday , 22. Septemb. Manè , Circiter horam 9. Precibus ad Deum finitis , & variis ad ipsum Ejaculationibus pro 〈◊〉 & veritate Dei , &c. & quibusdam de Rudolphi & Curtzii corruptis Judiciis ( qui Dei Misericordias , juxta carnis sensum judicare ausi sunt ) [ apparuit Vriel facie velata ut ante . ] Uriel . ..... ( For this cause say I unto thee ) write unto Rudolph , saying , I can make the Philosophers stone : Because I would place thee with them , according to their hope and imagination : That whilest they think little of me , and of the sweetnesse of my message and testimony , I might burst out amongst them ; as the mighty waters do out of Hills , when the earth moveth : For I have said unto thee , I will place thee here ; If I sow thee here , what Raven can pluck thee up by the roots . No , I will hide thee , as the Hen doth her Chickens : And I will make thee spring to their destruction . For why , thou shalt overcome that mystery for thy own sake . Δ. For the glorie of God : his honour and triumph , all good come unto me . Uriel . ..... Behold , since they will not tye thee unto them from heaven : Thou shalt tye them unto thee from earth : That thou mayest rejoyce when thou seest their destruction , and be ready cloathed for him that is to come . It was said unto thee , my mother saith she will chuse an Emperour in ernest : But it is Ernest that shall sit upon his seat . Behold , ' there shall be no seed left in him for his wickednesse . Yea , the blessings that I have offered him shall return again ; and I will leave his house naked . But when he seeth and hath Gold ( which is the thing he desireth , and those that counsel him , do most desire him , for ) Then shall he perish with a most cruel , terrible , and unheard of mischief . But lo , I have written his name within my hand , because I would not forget to punish him . Behold , I could send the windes to devour him , and could open the Caves of the earth to swallow him ; which would turn to my honour : But I have a care over you . Now I am unto you in mercy and wisdom . But I will be with you in terror and miracles . And I will deal with you in a higher degree : And you shall hear my voyce , as men do their brethren . Δ. What thou wilt ( O Lord ) for thy honour and glory : That be . Uriel . ..... But those that are his counsellers have commanded him , rather then counselled him , to have no dealing with thee at all . And he is possessed with a great , and a mighty Devil . And behold Belzagal ( which is the fury and Prince of the Turks ) doth assist him in his wickednesse , for he knoweth it may come to passe that * his Kingdom shall be short . But give ear unto me . Fawn thou upon Caesar as a worldling , that thou mayest draw him with the world , to see the glory of God : but to his destruction . For lo , how much more a mans felicity is in this world , the more shall be the burden of his destruction . There be that gape after thy books , and speak vainly of things that are not . Therefore I counsel that they dwell not long with Poland . Behold , when Lasky cometh , he shall not hastily return into Poland : till I whisper in his ears , He is dead that sought thy life . I have more to say , but they are not ( yet ) necessary . Δ. I beseech you to tell me when I shall prepare my self to go for my books , &c. Uriel . ..... I speak not , that I know not ; but chuse thy own time . Now will I become a Courtier . E. K. He is gone . Fiat voluntas Dei , ad ejus laudem , honorem & gloriam . Amen . Monday , Septembris , 24. Mane hora 8. † Pragae . Δ. At the first looking E. K. saw Vriel , but covered with his Scarf , &c. Notwithstanding I said some prayers to God on my knees , and came and said here . Mitte lucem tuam & veritatem 〈◊〉 O 〈◊〉 : ut ipsae nos ducart ad montem Sion , &c. It is to be remembred that for two causes we repaired to the Shew-stone : the one by reason of the letter which I had written to the Emperour : and was minded to go to shew it to the Spanish Embassadour before I sent it to the Emperour , to have his opinion of it , and also to bear it . Secondly , by reason of foul slanderous words which were spoken of me here at this Embassadour Table : That I was a Conjurer , and a bank rupt alkimist , and came here to get somewhat of the Emperour : and that I had sold my goods , and given to the Lord Laskie the mony , and that he had deceived me . To these untruths the Embassadour did reply in my behalf : for which I meant to thank him , &c. Uriel . ..... Even as the accursed , and cast down , most wilfully abhorreth , hateth , and dishonoureth , the God of 〈◊〉 , because of his mightiness and power over him : So do all those that suck and hang upon his dugs , that are coveteous and desirous of worldly promotion : that gape and thirst after the glory of this world , abhor , hate , and continually vex and dishonour , such as love Justice , or dwell under the wings of the God of power and Triumph . Herein may you rejoyce , that you are partakers and innocents ( 〈◊〉 at , and despised with the worl ) in the fellowship of God , and of his Son Christ. Herein may you be glad , that you are sealed , and dwell with the Fathers , and that you play also upon the Harpe of David : for verily as they are , so shall you be : and as they are made righteous by reason of their election , and crowned toward eternal Joy ; So shall your Election establish your righteousnesse , and give you Garlands of eternal comfort . Those that are on the Seas , are fearful of the windes : And why ? because of the motion of the place , and of the power of nature : But it is not so , with you : for you dwell in Castles made of marble , wrought out of the middest of a sure rock , a most stable foundation . For why ? I am sure that God dwelleth in you , and you in him . Therefore lift up your heads , and rejoyce when you are afflicted , and keep the image of God sincere and perfect in you , that you may alwayes be * merciful in the Image of his Son Christ. But when the Lord openeth his mouth , and calleth you together , saying , † Venite & audite : Then lay away all mercy ; for the God of * Justice dwelleth amongst you . Who dwelleth in a house till it be perfectly finished ? or what is he that putteth on a garment before it be made ? Be you assured , that where the † house is finished , and your * garments made , you shall both enter , and be clothed with comfort : Comfort of † wisdom and power . I am mindful of you , and will be mindful of my * promise toward you . And If you remain and dwell [ fortè together deest ] and be constant in me , you shall passe the † Thunders that are to come ; you shall be witnesses of my power : and shall enter into the * Land of Promise with those that shall be comforted : where these dayes shall have an end . O my brethren , this world exceedeth in wickednesse , and is a terrour to the good Angels : Because of the souls that she devoureth . But when lightnesse is rewarded , and Justice sitteth in place , Then shall she bear no weight , but be made all one with the bottomlesse pit . Despise her , despise her ; for she is an 〈◊〉 . Behold I have entred in amongst you ; and it is my Spirit that leadeth to the Embassadour from Spain . I will reward him . Therefore as thou hast opened me unto the * wicked , so let also the good bear witnesse of me . The Lord is become a firebrand in fury , and hath armed himself : and hath taken unto him his great Target , and the Spear of his indignation : Accursed are they that have offended him . Tum verò aeterni Genii Immortalis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . URIEL , Saniel , Azaelque , Quae mala quisque hominum patraverit ante Scientes E tetris animas tenebris caliginis omnes . Judicio sistent ad formidabile patris Magni , Immortalis solium , &c. Orat. Sibyl . pag. 79. Ubi sequuntur plura de VRIELE . And when I separate them in the day of wrath to come , ( as one of the fingers and gatherers in of the 〈◊〉 of God ) Then they shall know that I am URIEL , which will not forget the wickednesse of their hands , nor their blasphemous mouth , in that day of revenge . After a certain time cometh Michael unto you , and shall shew unto you his bloody Sword ; and you shall stand under his Banner . He shall hold up his hands , and shall fight against the Hills for you : and your enemies shall not be . Vnto which time , receive you Light and Comfort : and be contented with adversity in the Lord. My brethren , it is better to be poor , with those that are * poor in spirit : then to be rich with those that are gluttons , and with the Princes of the Earth Thou shalt be with Caesar , in despite of the Devil . I have said . Δ. Gloria patri & filio & Spiritui Sancto : Sicut erat in Principio & nunc & semper , & in secula seculorum . Amen . Note : As I had finished this Action , and was come to my Study door ; Emericus was returned again from the Spanish Embassadour , to whom I had sent him desirous to know his leasure for me : who had now sent me word by Emericus to come to diner , & so he would have leasure , &c. Whereof I was right glad ; and went thither to diner : who into his inermost Study ( where he himself was writing of letters ) caused me to be brought . And after I had complained of injury and violence done unto me , by foul slanders , and that , at his Honours Table : ( to which his Honour , in my behalf had replied : and therefore most humbly , and sincerely I did thank him ) I said that the Emperous Majesty himself could bear me witnesse , that I used this phrase unto him , that I came not for his riches as , Non veni ad vos O Serenissime Caesar propter divitias vestras , ut inde ego dives fierem , sed à Deo missus , non audeo aliter facere quam ejus ad ve tram Caesaream Majestatem voluntatem declarare , &c. And therefore , How falsly they slandered me , it was evident : and because I perceive that Doctor Curtz hath not dealt neither with due entertainment of me as of a stranger , or a Sudent , or a Mathematitian , or of one whom ( to my face ) he gave great praise unto , as of one long since of great fame in Germany , and so in his good estimation , &c. And least of all , as of one , who offered so great curtesies to the Emperours Majesty as he was made witnesse of : I thought good to send unto the Emperours Majesty this letter following , and so read it unto him after diner , when I shewed him Librum Pragensem sive Caesareum ; and moreover Librum decimum , ( whose former title was Libri Sexti Mystici Tertiarius ) and there shewed him divers Actions in Latine already translated , because now to translate so to him of the English , did seem to me both tedious , and to him not so readily pleasant . All things on his 〈◊〉 considered , his summary final conclusion was , as well of the last offer in this my letter , as of the great actions and divine purposes . For the first he declared that he was lineally descended out of the consanguinity , of one a Gentleman , but unlettred at the first , who left his wife , children , and family in Maiorca , and ascended an Hill there , and in place solitary remained an 〈◊〉 year , and at the years end , he came down , but so learned and wise , that all who knew him before , wondred at it . And that the same man was called Raymondo Lullio : and that he made that which is called the Philosophers Stone , as in England ( said he ) I understand is good record of it : Therefore I see , quoth he , that it is a truth and possible : and as he hath granted the knowledge of it to one man , so he may grant it to another , &c. And as for the other higher matters , I perceive that God intendeth some great matter in this world . But I am not able to judge or determine of it : But I am of this mind , wherein I can any way further the service of God , I will be ready and obedient , &c. And as for the Emperours person himself , I find him of a good nature , curteous , and most zealously Catholick : yea ready to shed his blood in the cause , if opportunity required . He understandeth the Latine well , and speaketh sufficiently well : That is true ( quoth I ) for he spake well in Latine to me divers things . Moreover ( said he ) as concerning you , I saw him very well affectionated , making great account of your book , &c. Therefore you are not to regard these Dutch mens ill tongues , who hardly can brook any stranger , &c. Upon farther matter that I had to shew him , I offered my ready repair unto him at all times of his good leasure being called or warned . And he desirous to see the Stone brought to me by an Angel , willed me to come to morrow also , to Diner : I promised him , and so with thanks yielded to his honour , I departed toward my Lodging at Bethelem in old Prage . The Copy of the foresaid Letter to the Emperour . MUltis ( O Serenissime Caesar ) & permagnis ( ferè omnium ) Creaturarum Dei , immò 〈◊〉 Dei , & coelestibus haud paucis mysteriis , arcanisque , vestrae Caesareae Majestatis jussu per me ( jam , ante quatuordecim dies ) fideliter , sincere , & diligenter ( quantum sex horarum fieri poterat spacio ) declaratis , ac manifestatis : eidem , cui , eadem penes me videnda , audienda , intelligendaque esse voluistis : Inde , nunc , quae sit vestrae Caesareae Majestari , simplex ( tanquam ab aequo rerum AEstimatore ) facta relatio : vel , quod cum relatione adjunctum Judicium : vel , qualis totius processus excogitata censura : vel , qualis mecum procedendi , vobis persuasa cautio ; vel , quale pro Caesarei vestri responsi forma , initum captumque consilium , Non sum tam immodeste curiosus , ut expiscar , Neque aliter , vel alia ratione de sacrae vestrae Majestatis Caesareae prudenti & gratiosa ( in praemissis ) Resolutione , sum sollicitus , quam , me ( fidelem , sincerum , & devotum ) Dei Omnipotentis , & ( in Deo , propterque Deum ) vestrae sacrae Caesareae Majestatis servitorem deceat . Video tamen me ( dum nullum adhuc ad praemissa receperim responsum ) per tam alci silentii ( quasi ) stimulum , aliquantulum impelli , ut secundò vestram Caesaream Majestatem admoneam , Ne divinam hane , & divinitus oblatam Misericordiam , tam inexpectatam , tam magnam , tam inauditam , tam admirandam , tam multiplicem , tam statui Imperatorio , Christianaeque Reipublicae necessariam , tam certam , tam paratam , eamque ( per Dei Omnipotentis , Caesareaeque Majestatis vestrae , fidelem servitorem ) re ipsa , vobis confirmandam , & administrandam : ( si sacra vestra Caesarea Majestas voluisset ) parvi momenti negotium , vel inventum aliquod humanum , aut fraudem Diabolicam , esse , fuisse , vel fore , ullo modo suspicemini , vel Credatis . Tali enim & tam gravi vestrae Caesareae Majestatis errore , Omnipotentis Dei incendi posse furorem vehementer vereor : & ne hanc Dei misericordiam respuentes , ejusdem indignantem provocetis vindictam , valde metuo . Quapropter , cum videam Caelum ipsum , & caelestia talia mysteria , non tali tantaeque curae , vestrae sacrae Majestati Caesareae adhuc esse , quali , quantaeque optassem equidem : Ego potius quam , ut , vel Deus hujus suae ( prius inauditae ) Misericordiae ultroque vestrae Caesareae Majestati oblatae , prorsus nullum ( penes homines ) haberet conspicuum judicium , argumentum , Testimonium vel experimentum : Et potius quam mea ( saepe nominata ) fidelitas , sinceritas , & Devotio ( sive votum ) erga Deum & vestram Caesaream Majestatem , omni ( apud posteros nostros ) careret fide , & veritatis manifestae robore : In Dei Nomine , & ad ejus laudem , honorem , & gloriam : & ut vestrae serenissimae Caesareae Majestatis satisfaciam desiderio Heroico , De lapide illo Benedicto : ( Philosophorum vocato lapide ) infallibiliter videndo , possidendo & utendo : Assero vestrae sacrae Caesareae Majestati , lapidem eundem me ( auxilio favoreque Divino ) conficere posse . Et propterea ; Si vestra Caesarea Majestas , me velit interim , sibi intime charum habere : Et , si , pro dignitate tanti mysterii , & Beneficii ( sibi à me liberalissime & humillime exhibendi ) gratiosè me tractare dignabitur ( Non tamen alio quidem vel altiori me insigniens Titulo quam qui vestrae Caesareae Majestatis Philosopho & Mathematico conveniat , ) Hiis literis ore & corde polliceor , sanctéque coram Deo Omnipotenti voveo : Opus illud philosophicum , Omuibus suis numeris perfectum , in manus vestras Caesareas , ( & sine sumptibus vestris ad illud opus perficiendum requirendis ) ac brevissimo , quo fieri poterit , tempore ( Nutu Dei ) me daturum . De aliis praeterea Arcanis , adhuc mihi silendum esse video . Nunc autem sacrae Caesareae Majestaris vestrae gratiosam , liberam , constantemque voluntatem , in praemissis , non aliter , nisi ex vestro proprio gratioso ore vel ex vestris Caesareis literis propriis , intelligere Cupio . Nullum enim jam nosco , dignum & aptum , qui in istis , alissque Naturae & Artis secretis , meus ( penes vestram Caesaream Majestatem ) fieri deberet Mercurius . Tuesday , Septembris 25. Pragae . Note : I went to Diner to the Spanish Embassadour : and carryed with me the Stone brought me by an Angel ; and the fourth Book , wherein the manner of the bringing of it is expressed . And also I carried with me Librum Sextum Sanctum Mysticum . After Diner , when I had shewed him these things : his final answer was , that verily he took the doing to be by good Angel : marry , the matters to be too great : Therefore ( said I ) they are for the service of God , and not onely man. He said he was a sinner , and not worthy to be privy , much lesse to be a doer in them : Notwithstanding whatsoever he can do therein acceptable to God , he would be most obedient thereto . He desired a Copy of the Emperour his foresaid letters , that he might consider circumspectly of the Contents before he should deliver them ; whereunto I consented . Renderiug his honour thanks I departed . After my return home , I found E. K. resolved to go from hence to morrow , for his wife , and so straightway into England : which was to me a grief : But what can I do , but refer all to the mercies of God , whom I have called upon for wisdom to serve him withal ? I have 〈◊〉 my trust in the Lord , I have not murmured at any such pangs and tentations hitherto . The mercies of the Highest be upon me , as I have put my trust in him . Amen . Now were we ( all ) brought to great penury : not able without the Lord Laskies , or some heavenly help , to sustain our state any longer . Besides this , I understood of the Queens displeasure for my departure , and of the Bishop of London his intent to have begun to have accused me of Conjuration , and so to have had the secret assistance of you know whom . Tu es Deus fortitudo mea , refugium meum Susceptor meus , & liberator meus . Amen . Wedensday , Septembris 26. Ante Meridiem . Pragae . About 10 and a half of the clock , Dr. Curtz sent with Mr. Simon Hageck his servant to know my lodging : He had passed not far off in a lane on horseback his self going into the Town , and so met Mr. Simon Hageck at the lanes end , &c. Thursday , Septembris 27. † Pragae . 〈◊〉 : About 7. of the clock came Dr. Curtz his servant from his Master to tell me , that his Master would come unto me at 9 of the clock . At 9 of the clock came Dr. Curtz on horseback to me , to my lodging ( at Doctor Hageck his house by Bethleem ) my wife he saluted , and little Katharine , my daughter . Mr. Kelly had gotten him into his chamber , not willing to be seen . After he was come up into my little Study , and there set , in Mr. Kelly his usual place , and I in mine ; I began to complain of the great injury done unto me here ; for I came as a sincere and faithful servitour of the Emperour his Majesty , intending all goodnesse and honour unto him : no hindrance , losse or hurt ; neither came I propter divitias Caesaris mihi 〈◊〉 , as I said expressely unto his Majesty . I was , before I came hither , of good name and fame , both in this Court , and all Europe over , As you your self Mr. Doctor ( quoth I ) can bear me witnesse : and other in this Court divers : And that here my name and fame should suffer shipwrack , where I thought I had been in , a sure Haven of my principal Patrone : My thinketh that great in jury is done unto me : I know no means how to help it , but to give you warning of the envious malitious back biters that also are about this Court , that as you find occasion , you might encounter with this evil , and foul monster , in so mighty a Princes Cause intruding it self . The Doctor seemed not to know what I meant . I told him , that at a Noble-mans Table , There was , of great account , who said , that there was an English man , come to the Emperours , A bankrupt 〈◊〉 , a Conjurer , and Necromantist : who had sold his own goods , and given the Lord Laskie the money : and that he had beguiled him : and that now he would fain get some of the Emperour his money from him , &c. The Doctor seemed greatly to mislike these slanderous words , and said , that he never heard of any such ; with some few words more , of the wicked manner of back biters . After this , as 〈◊〉 the report making to the Emperour , of that I had shewed unto him , at his house , ( as before is noted ) he said that he had made a plain and sincere report . Whereunto the Emperours Majesty , had ( as yet ) given no answer . And to be plain with you ( said he ) his Majesty thinketh them almost either incredible , or impossible : and would have some leasure to 〈◊〉 of them : and is desirous to have the sight of those Latine Actions you shewed me , or a Copy of them , and especially , of that , which containeth a paraphrasis of the Apostolical Creed . I answered , that my Books I would not deliver out of my hands : And as for a Copy of them , I would ( at leasure ) write it , that his Majesty might have it . And then I told him farther , that because it was so long before I heard any word of him , I had letters ready to send to the Emperours Majesty , to have farther declared my mind unto him , and I declared unto him the tenor of them : and he told me that about three of the clock after noon , his man should go to the Court , and if then I would send them , his man should carry them . I answered that I would expect a day or two for the Emperours return hither . After this we talked of some Mathematical matters : And I shewed him the little Book de superficierum divisionibus , set forth by me and Commandinus , printed at Pezaro in Italy . He said that he never saw it before : I bad him then take it with him to peruse : and that if I had another Copy , I would give it him ; but I had none other but that . I shewed him also the Propaedeamata Aphoristica de praestantioribus quibusdam Naturae virtutibus , which he had never seen before . After this , with mutual curtesies offered on both parts ( after the manner of the world ) he took his horse , and returned homeward . Friday , Septembris , 28. Pragae . Intending to send the Emperours letter ( here before written ) to his Majesty , by my good friend , the Spanish Embassadour , I wrote this letter to send to the Embassadour in that behalf , and as concerning the credit of these Actions . Illustrissimo Domino , Domino Don Gulielmo de Sancto Clemente , serenissimi atque Catholici Hispaniarum Regis apud sacram Caesaream Majestatem , &c. Legato , Domino suo observandissimo . Illustris & Magnifice Heros : Multis hoc probari potest testimoniis & exemplis , quod illa , quae ( preter vulgarium artium & scientiarum decreta ) Nova , & supra vulgaritèr Studiosorum expectationem , hominibus ( licet piis & candidis quidem ) Divinitùs revelantur mysteria , cum summa difficultate vel intelliguntur à paucissimis , vel vix sine suspitione admittuntur , aut creduntur à 〈◊〉 : Ast qualis , in nostris , ( si rectae piéque informatae rostris adhibeatur judicium ) esse potest suspitio ? Nam à Deo Omnipotente , per multos jam annos , fideliter , ardenter , & constanter per preces requisita sapientia : Una ( scilicet quae penes nos quidem ) videtur esse radix & occasio tanti istius Doni obtinendi . Ast in coelesti suo Palatio , ante conditum mundum , determinata , & assignata erga nos Misericordia & gratia Omnipotentis Dei , praecipuum , solidum , immobileque hujus tanti mysterii est censendum fundamentum : In quo mysterio , talis relucet , per potentes fidelesque Angelos Isagogica Informatio , De Arcanis Dei consiliis , tam in mundi creatione Creaturarumque naturis , & vero usu , quam in mundi praesentis moxque 〈◊〉 statu : Et preterea , de unius Catholicae Ecclesiae ( charissimae Jesu Christi 〈◊〉 , nostraeque piae matris ) sanctitate , dignitate , & Authoritate ( veluti in qua etiam est Sanctorum Communio , & Peccatorum remissio ) & de multis nondum per nos revelandis Dei Arcanis Magnalibus & Determinationibus : Quòd tantum abest , ut aliquis ( sanae mentis ) Christianus , Actiones Nostras Mysticas , Diabolicas esse fraudes , contendere , immo ne suspicari quidem conetur aut possit : ut potius , tale Arcanum Dei propositum , incredibiliter admirari , rationem humanam , in eisdem examinandis , subjugare , & Dei erga Electos suos admirandam misericordiam in istis esse manifestam , humillimè , & cum summo tremore fateri velit : Ego quidem , hactenus , in istis , aliud ( ferè ) nihil , me esse invenio , nisi Calamum scribae , velociter per me scribentis . Nam visa auditaque ( in mea praesentia ) fidelissimè , de litera interdum ad literam , interdum , verbatim , interdum pluribus simul receptis verbis ( ipso eodem temporis momento , quo traduntur ) annotare sum solitus . Ast jam in quam multa excrevit Noster talis labor volumina ? Ex quibus omnibns illum fructum , successumque expectamus , qualem praefixit ille , cujus nutui cuncta obediunt . Istas autem ad suam sacrem Caesaream Majestatem literas meas : Cum vestra magnificentia opportunitatem inveniet primam , si meo nomine : humillimè eidem exhibere dignabitur , Tum magno mihi ( Divinitus ) injuncto , levatus ero onere : Tum magno , à vestra magnificentia affectus beneficio : Interim verò , Dum suae sacrae Majestatis Caesareae ad istas responsum dabitur , ( nimirum si ad 14. vel 16. dies prius expectandum esset ) vel , statim post acceptum responsum ( si tam expeditè illud recipere possum , quàm quod recepi ultimo ) ad iter me accingere debeo , propter familiam , libros , & aliquam meam suppellectilem , huc ( ante hyemis asperitatem ) transferendam . Ubi , cum Caesareae Majestatis gratioso favore , & sub ipsius Protectione Imperatoria , voluntatem Omnipotentis Dei implere , pro viribus , & suae sacrae Caesareae Majestati inservire ( tanquam ejusdem Philosophus & Mathematicus ) fidelissime , de tempore in tempus , paratus esse potero . Illustri vestrae Magnificentiae Addictissimus Joannes Dee . I annexed hereunto a Post-script , which followeth : Post-scriptum . MEarum esse partium , & consultum esse duxi vestrae Magnificentiae paucissimis verbis significare , quod heri , manè , hora nona , vir egregius , & suae Majestis Caesareae fidus Confiliarius D. Doctor Curtzius , me humanissimè invisebat in meo ergastulo , & hypocaustato , juxta Bethlehem , ubi videre poterat Bibliothecam presentem meam , nullam ( ferè ) aliam esse , praeter Sancta Dei Evangelia & Biblia sacra ipsosque nostrorum mysteriorum libros : Ego autem quodam humili modo ( inter caeteras querelas meas ) de tam longa interposita mora conquerebar , inter ejusdem ( de meis rebus ) factam relationem , & Caesareum de eisdem recipiendum responsum . Ille verò se simplicissimè Caesareae Majesti visa auditaque ( penes me ) retulisse asseruit , nullo suo , de eisdem , adhibito judicio . Verum , Caesari ( dixit ) quasi impossibilia vel incredibilia fuisse visa . Et de responso mihi ( in hac parte ) dando , secum , adhuc , suam deliberare velle Majestatem Caesaream . Unde ego de literis meis istis , suae Majesti mittendis , mentionem feci & summatim earundem tenorem , eidem enarravi . Ille easdem statim habere voluit , ipsi Caesareae Majestati à Meridie mittendas : Ego quidem Caesaris me velle ad pauculos dies expectare ad ventum dixi . Deinde de rebus Mathematicis brevissime inter nos habito sermone , illique ( ad pervidendum ) dato libello quodam Geometrico ( per me & Federicum Commandinum Vrbinatem ) in lucem olim dato , & mutuis , post , utrinque promissis officiis humanitatis & benevolentiae , abiit . 1584. Sept. 28. Saturday , Septemb. 29. Die Sancti Michaelis . The foresaid Letter to the Emperours Majesty , with this Letter to the Ambassadour , and this Post-script : And moreover , ( according to the Ambassadour his request ) the Copy of the Emperours Letter , all in one uttermore paper closed ( Letter like ) sealed , and with superscription to the foresaid Ambassadour ; I sent to his honour on Michaelmas day at dinner time , by Emericus Sontag : Who delivered the same to the Secretary of the Ambassadour , and he to the Lord Ambassadour , as he sat at dinner . Deus bene vertat , ad laudem nominis sui . Amen . September 29. Remember that this day ( after-noon ) I sent Hugh on foot with my Letters to Cracovia to Edmond , that my folk should not be out of quiet , or afeard to see Mistresse Kelly , sent for , and no Letters to come from me , &c. I writ to the Lord 〈◊〉 of our want of money , &c. Monday , Octobris 1. à Meridie circa 3. horam . Pragae . Oratione dominica finita , &c. Valde cito est facta apparitio . E. K. Here be two , one his face is covered , and the other is not : And he , whose face is uncovered seemeth to be Gabriel . Δ. Sit benedictus Deus Pater , Deus filius , & Deus Spiritus Sanctus nunc & Semper . Amen . Δ. Our chief cause ( at this instant ) why we resort to this shew-stone , is for to understand ( according to the grounds of God his promise ) the state of my wife her grievous disease , and means to cure her , wherein if it please the Lord to be mercifull unto her and me , it shall be the occasion whereby she will all her life time praise the name of God for his mercies , and be of a quietter minde , and not so testy and fretting as she is . ..... Who are you , or from whence come you , that you'require science ; which seek to be more wise and expert , then such as are the Children and Doctors of this World ? whose judgements are rash , and understanding naked : and in whose lips dwelleth no truth . Who ( I say ) are you , that you should deserve the majestral benefit of so great and sanctified grace ? as to understand the determination of God , the power of his Angels , or the brightnesse , or obscurity of mans Soul , and understanding : You desperate sinners , and partakers with the wicked , how can you seek bread at your fathers hands : when you seek to steal into his barnes ? Yea , into his house , and dining Tables : and more then that ; yea , even into his privy Chambers : not to spoyl him of his houshold stuffe , of his Gold , or precious stones , but of the diademe , and Crown of his everlasting Majesty and honour : you are thieves and robbers ; and through the Dignity of your spirit you shall think to exalt your selves , and to live in Majesty with the world . True it is , you may live so : But you live with an Harlot , and shall possesse the reward of Fornicators and 〈◊〉 . Therefore seek not to feed of such food , as the holy , and blessed messengers , and Ministers of the God of Hosts and glory do taste of : and are comforted ; for they are the spirits of truth and understanding : such as cleave unto their God , and fight against the abominations , and horrible blasphemies of the world and her adherents : which ( because you set your selves against the ) shall keep , and close up the brightnesse , and obscurity of each Soul from you , that 〈◊〉 ignorance may be greater ; and your darknesse 〈◊〉 , and that you may return without light : to the Barathrum of ignorance , where pride , self-love , and the Children of vanity have their hubitation . Then ( peradventure ) will you say within your selves : There be other doors , there be other woods ; yea , there be other wayes , let us therefore seek out them . But behold , I will shut up from you all Elemental Vigor : So that the Fountains of coagulation shall be dried when you seek them , and the natural nourishment and food of parts that dwell in one proportion shall hide themselves , and be asleep when you seck them ; yea , in the lowest I will place a threefold door-bar , stronger then a Rock of yearn , which shall stand between your eyes and knowledge , and you shall not see : for peradventure you may say in your selves . Behold , there is a science known ; yea , there is a conjunction of [ Δ ] equal qualities , opening unto us the 〈◊〉 of comfort in infirmities , that is not so . O you foolish : for neither here , nor there , shall you finde the Lord , if you follow the steps , and defiled wayes that the world teacheth you . For I said of you : Lo , I will place you against the world , that my name may be magnified , and the world shall hate you for my sake . Δ. O Lord , be mercifull unto us : Deal , O Lord , with us , as I have put my trust in thee : Turn away thy wrath ( O God ) and visit us in mercy : O God , O Lord , what grievous sayings are these ? Gabriel . ..... Trouble [ Δ ] thou not thy heart , but hear the voyce of me , Gabriel , the man of God. I am the true medecine of such as put their trust in the God of Hosts , and in his son Christ ; which is the Lamb of life , and the comfort of his father , which give unto those that thirst , the true medecine of comfort and consolation ; neither shall God forsake thee , neither shall thy Soul be deceived . But it behoveth these things to be spoken , that sin might be corrected , and the name of him that sent us , magnified . Δ. In nomine Dei loquitur , qui per omnes Angelos loquitur : licet enim Vriel dixerit vel alius , tamen Deus semper loquitur . Gabriel . Hear my voice : as I said unto thee , so will I place thee here . And from hence thou shalt have science and understanding , and thou shalt be favourable in the eyes of him , that I favour not : that my glorie might be exalted in him , and against his childishnesse . Yet , I will be mercifull to him ; yet if he hear me . E. L. ..... Vnto thee [ E. K. ] I say , ( O thou that art a worldling ) I will stir up friends amongst you , and I will fill thy hands with that thou desirest : But that thou receivest in the one , I will pluck back in the other , that when thou wouldest be wise , thou shalt not , and when thou wouldest see , thou shalt not . Δ. E. K. Was very much offended at these sharp words , &c. and would have left off , &c. Uriel . ..... Inobediens es , & castigatione dignus . Gabr. ..... As for the vertue of the holy spirit * ( spoken of ) the gift of medecine , and healing ( which you call Physic ) Alas , you know not . Insani sunt omnes , & fatui : For , Physick is in very deed , the true , and perfect science of the natural combination , and proportion of known parts , answering in graduation real , to one principal and defined ; is therefore above the capacity of such as are worldlings , and do hunt after money more then the truth of Gods spirit . Definitie Medicina , Medicina est vera & perfect a scientia naturalis combinati 〈◊〉 , & proportionis partium 〈◊〉 debito 〈◊〉 respendentium in graduatione reali ad 〈◊〉 principale , & desiaitum esse . Uriel as a witnesse standing by . But lo , light standeth by me , and my words are medicine : and whatsoever I speak , light beareth witnesse of me : Therefore are my words true . ..... Have patience awhile . Δ. He disappeared . Δ. We examined the definition of Physick to be a very apt answering , both to the Anatomical natures of man , or any patient , and also of the Herb , or simple , that is medicinal , &c. Δ. He came again and proceeded . Gab. .... Which consisteth of two parts , the knowledge of coelestial radiation ( the cause of [ 1 ] combining ) and of Elemental vigor , the stay , and cause of [ 2 ] proportion . The first , and coelestial is threefold , that is to say , from God , from the Angels , from mans Soul. The second ( that is to say Elementa ) is the knowledge of the star [ 1 ] coagulating ; of the [ 2 ] pabula of the parts nourished , of the [ 3 ] conjunction of like qualities . ( Here is the true Art of Physick ) This second is threefold . After a while I come again . Δ. He is come again , and proceeded . Gab. ..... Go to . Δ. In the name of Jesus . Gab. ..... Then you are diseased , you are sick : you must have a Physitian : why then , your Physitian must be such as hath this Science , to judge your disease , Whether ( for sin ) it come from God : and so by prayer to be cured : Or from the Angels , as the Ministers of Gods Justice ( generally ) for desert or for reproof : Or from the soul of man , as from the chief life of the body , whose infection radically , and by the influence of proportions immediate , ( hidden from man , but known unto us , ) . is called ( with us ) Mazah : with you , Impietas . These are the first three , and Magicall Causes : The other three are Elementall . 1. Either by the star , that is cause of coagulation and imbibing of mans sperm in the femine blood , without the which it could not . 2. The other ( that is the second ) through infection of meates which are divers , wherewith the thing is , [ and ] continueth , which in their kinds are many . 3. The last , by conjunction or mixture : which is the secret property that draweth infection from man to man. These if you know ( for he is no Physitian if he know them not ) how they are and live , and are joyned together in their proportions , and also when they exceed , or are diminished , in that they are you shall be able to bring them to their proper being , wherein they are ratified and rejoyce . [ Δ. He was away a quarter of an hour . ] Gab. ..... Lo , these are seeds and foundations : and here I have ( according to my property ) touched the least of my strings for you . If now you intend to excell the Physitians of the Earth , and to help those that are diseased , sincerely , truly , and through the power and mercy of God ; Then must you attend upon me , and my expositions , for forty dayes , wherein I will open unto you , many and unknown secrets ; and will comfort you with this one herb or branch of my Garden , to the intent you may perceive I am true Gabriel . But as in you that are hearers , due obedience ought to be , so must I keep the Authority and gravity of a Schoolmaster , suffering none to hear my Doctrine , but such as are abstinent and cleansed from their sins . Consider therefore , what the mercies of God are , the fruit , and value of this Doctrine , and the nakednesse and necessity of the world that requireth it , and then answer me . For your answer is a vow unto the Lord , of whose help and comfort I bear witnesse . But as touching thy wife , her disease is in the first Elemental , and very dangerous , and threatneth her child , yea and her self death . Δ. Lord , therefore I resort unto thee , who art the Curer of all dieases . Gab. ..... But to morrow ( if thou resort here , ) I will tell thee , what it is , and will define of it . Lord , I trust , it shall be cured : What is unpossible unto our God ? Gab. ..... I cease . Δ. Incessant praise and honour , be unto the Almighty , most bountiful , and wise God , the Lord of Hosts , our God and King. Amen . Remember I sent letters to Cracow by the Messager of Prage : Tuesday , Octobris 2. Mane hora 9. † Pragae . Δ. Orationibus finitis , ad Deum , &c. Deus in adjutorium nostrum intende , &c. E. K. Here they be . Δ. Gratia Dei , patris , & filii , & Spiritus Sancti , sit super nos nunc & semper & in saecula saeculorum . Amen . Δ. They paused , before they spake , very long . Δ. Perhaps they expect our answer , as concerning our cleansing and abstaining from sins : Herein I crave at Gods hands his grace and mercy , and intend and desire both to be purged , and also to abstain not onely 40 dayes , but all my life , to the best of my ability , &c. Gab. ..... Puris habemus omnia , Immundis nihil . Δ. I beseech you for God his sake , & per viscera misericordiae Altissimi , that you would declare uuto us a certain remedy of my wife her disease , &c. Gabr. ..... When thy wife was a milkie substance , growing by the perfection of the place , and influence radical , ( which onely , is the gift of the Sun ) then , was not the Matrix , or bag of Nature ( wherein she encreased ) perfect , or of sufficient retention : By reason of a feaver going before the conception : So that , the Angelical administration , generally containing , the vessel of life , for the proportion of the world , * entred by force of their Order immediately , before the [ Δ ] inward parts , were established in their nutriment and proportion . Which is the cause , that the second * vessel , and lowest of nature ( for , your terms I must use ) is so thin , and tyed short , that it is not able to keep in , or retain , the simile and quidditie of her own substantial being and seed . Wherefore , when the rest of her digestions ( according to her age and natural strength ) fulfil their offices , by degree to be received into that receptacle ; then , doth the force of nature quail : and by the subtilty of the principle , or matter ejected , ( which seeketh to take up on every center a dwelling place , ) the guts and passages , are offended and scalded with an intemperate heat : the most subtile and sharpest part , being of a most penetrating vertue : ( and therefore seeking passag ) mixeth her self with the excrements , where resting , she turneth unto her first form , which is blood : Whose Quintessence worketh , in her own property and beginning , and forceth the [ 1 ] excrement stercoral many times to become bloody , the other part being more heavy , notwithstanding unapt to descend , ( Quia natura quaerit omne suum ) becometh corrupted ; and so by vertue of nature , is cast out as an [ 2 ] excrement , being blood and matter . But I tell thee , that so long as Nature was in the lowest degree , and the sperm kept more near together , by reason of the spiritual heat in youth , it was not faulty in her : But in her sixteenth year , when they were more heavy and sought issue and descension , then began Nature to feel the effect , in the places , and vessel , which is the ground of her retention , the chief basis and mother of her dwelling . Behold now , being faetive , and the force of heat drawn to the nutriment of the Creature ; Moreover the other part Active compelled into a nearer place , by the impediment of imagination , bringeth great danger now , by reason that Nature is become very weak , and not able to make excremental expulsion . But do 〈◊〉 thou think that there is a remedy to this disease ? Δ. Yea verily , through the wisdom and mercies of the Highest . Gabr. ..... I have taught the disease ; I will go and see if there be a remedy . Δ. The God of Abraham , Isaac , and Jacob , be merciful to my wife and me , and send her remedy and cure of her grief . E. K. Here he is . Gab. ..... Come again after Diner . Δ. We had been sent for to diner , twice or thrice before . So we went. Δ. Misericordiae Dei sint super nos . Amen . After Diner , circa horam 1. Δ. We resorted to the Mystery : and shortly , they appeared both . E. K. Here they be both . Δ. Gab. ..... Take pure wheat , a pinte : one Pheasant-Cock alive , an eleven ounces of Masculine Amber ( which is the white Ambe ) an ounce and a quarter of Turpentine . Δ. Of washed Turpentine ? Gab. ..... Turpentine that is washed loseth his vertue . Break the Cock in pieces with a pestel , ( his feathers pluckt off ) pound the Amber small . Put all this into a gallon of red wine . Δ. May we take the red wine of this Country ? Gab. ..... I. Distill them , with a fire of the second heat . [ Δ. I beseech you , how long shall they stand in steep ? Gab. ..... As thou wilt . ] Still it again the second time , ( the feces being cast awa ) And adde something more to the fire , so that it be a quarter toward the third . Let her fast forty hours from meat : And let her divide the Medicine into three parts . The first part , let her drink ( being milk-warm ) by little and little . The second part , let her make a sawce of , for five or six meales . The last part , let her use in Absconditis : And she shall have health . Δ. I beseech you , in how many dayes compass would you have this to be done ? Gab. ..... It is no question : the necessity of the thing teacbeth . Δ. As concerning the Infant , what state is it in ? Gab. ..... Shut thy mouth : Seek not . Δ. I am contented . Δ. As concerning a Pheasant-Cock , I know not how or where to get it . Gab. ..... All the creatures of the world , else , help not . I have taught , take thou care . Δ. The thanks , honour , and praise , be to the Highest , and I thank you for your charity and good will , to impart these things unto me . Gab. ..... You shall have no more , at me , until you be repentant , and reconciled : and are made apt for my School . E. K. You might give this Table vertue to cure her , or cure her with some one thing , or simple , if you be good Angels . Gab. ..... Vnto us , the vertue of Gods Creatures are known : which we may open unto you : and the power of giving vertue is in God : Therefore cease thy malitious tongue . I have no more . E. K. They are gone . Δ. Deo Omnipotenti , Optimo & Maximo sit omnis laus honor & gloria : nunc & semper . Amen . Thursday , Octobris 4. Mane , hora 10 . ¼ circiter . † Pragae . Orationibus variis ad Deum , & pro pane quotidiano jam in tempore necessitatis , finitis , &c. apparitio facta est . E. K. Here is he , that is covered with the Scarf . Δ. It was a parcel of my prayers to God Δ. Misericordias Domini in aternum cantabo , qui me sub alia suis illaesum servavit , servat , & servabit . Uriel . ..... Hear , O thou , [ Δ ] that sayest , ( if I have put my trust in the ) hear me , If that thou hadst taried at home , and wanted my admonishment , thy children had been scattered , thy wife had ended her dayes with sorrow : and lo , the birds of the air had rested on thy carkase . If thou wast held by the hand , and attended on , by heavenly Pilots , when the Seas would have swallowed thee , and Satan 〈◊〉 power over thee ; If poison had prevailed , wherewith thy meat was often times sawced . If the continual rage of Satan and the world had overthrown thee . Then had not I been thy God , neither had done well unto thee . But out of all these I have led thee , as a father doth his child from danger , And from many more scourges and adversities unknown to thee , but ready to afflict thee . 〈◊〉 to , thou sayest unto me , If : What hast thou done for me , or added unto my name ? What hast thou lost that I have not given thee ? or what canst thou have , that I pluck hack ? Hear my voice . He that loveth the world , loveth not me ; for what I do I do : and what I am , I am : And I made nothing without a cause . Thou hast not yet begged for my name , neither hast been imprisoned for my sake ; But I have turned the prison from thee , and have opened unto thee my mysteries . I say unto thee , I am the beginning , and an undefiled Spirit , and there is no riches that is without me . If I should not suffer thee to be proved , Then were thou not for me ; For , those that are mine , taste tribulation : But when Satan hath spent his whip ; If thou be found faithful , I will place my covenant with thee and thy children , And I will be revealed unto them , unto the end of the world . Silver and Gold I give not ; But my blessing , is above the substance of the Earth . Dayes there be , that thou must drink of gall , and a time cometh , when thou shalt drink wine . In the mean season , those that give unto thee , I will mnltiply all they have with blessing a thousand fold ; for those that give unto thee , I will give unto them ; And those that pluck back from thee , I will also pluck back from them . Those that are of me , have no spot ; for I am all beauty . E. K. But will you give us meat , drink , and cloathing ? 〈◊〉 ad Cor. Epist. 1. cap. 15. versu 51. & 52 Ecce mysterium vobis 〈◊〉 : Non 〈◊〉 quidem obdormiemus : sed omnes 〈◊〉 : , &c. The Commission , and manner of prophesying against the incredulous . * There shall come a time , ( if you dwell together and love me ) that in the twink of an eye , you shall breath your last , and live again : and I will kick under my feet all the proud Nations of the Earth : : for my day is at hand . But I am a jealous God : Be therefore faithful . If I send thee forth , and they hear thee not : or measure thee , as a shadow , at noon dayes , Go unto the mountains and take up stones and break them in pieces with a mighty pestel , cast them against the windes , and into the four parts of the Earth . And say , Thus and thus be it unto them : Thus and thus let the Lord work for me : and thy prophesie shall be true , and it shall come to passe that thou sayest . So likewise if they hear thee , do unto them , that my blessing may also be known . Δ. Lord , what shall I do , if they hear me ? Uriel . ..... Do unto them the signs of good ; as it shall come into thy mind . I come again . E. K. He is gone . Δ. I thank thee O God , for this great comfort : my heart is greatly refreshed therewith : Thou art my God. Δ. We read over the premisses . E. K. He is here again . Why dost thou [ E. K. ] seek to flee from me , aud secretly puttest into thy heart , &c. Δ. He spake divers things to E. K. which chiefly concerned himself : and he would not utter them as now : But he told me , That he was determined to have sold his cloths , and with as much speed as he could , with his wife , to have gone to Hamburgh , and so to England , &c. If his wife would not go , that he would . Uriel . ..... Hear me , There is not any one , more strong , more rich , or more friendly , than I , &c. Δ. He spake much again to E. K. of himself , which he expressed not . E. K. It is true , I will follow God ; but I doubt that you are not of God. Uriel . ..... I will shew you the water : do what you list . I say unto thee [ Δ ] Take not thy wife Jane with thee , least thou have a new sorrow . Three of you shall go , The fourth , [ T. K. ] ( which is [ E. K. ] his brothe ) shall be a servant to his house . I can well keep it . But when thou comest into Poland , be not known . Lead out Lasky by the hand , and bring him hither , and prophesie against his enemies , that I may break them in pieces : and may be mindful of my Covenant . He hath much need of Counsel . I am with you . E. K. He is disappeared . Δ. Deo nostro , Domino nostro & Sanctificatori nostro Omnipotenti , aeterno , & misericordi sit omnis laus , gratiarum actio , honor & gloria nunc & semper . Amen . Fryday , Octobris 5. At afternoon came one of Doctour Curtz his servants from his Master to tell me , that his Master would come to me to morrow in the morning about seven , eight , or nine of the Clock , as I would , &c. Saturday , Octobris 6. Manè . Before seven of the Clock I thought good rather my self to go to Doctour Curtz , then to suffer him to come to me so far , and that for divers causes : So I went to him , and came before he was ready . At his being ready he came forth , but nothing with so chearfull a countenance to welcome me as he did at the first : I conjectured that he suspected that I would take his words in evil part , which he had to say to me from the Emperour , which ( after I had somewhat spoken of the book that I lent him , and some other , that had written somewhat of such matter of division of superficies , and he had told me that this my book was the most excellent in that Argument , and so made a pause , he began in this sort in two parts to divide his speech , and said that Caesarea sua Majestas quantum ad sua peccata ( per me reprehensa ) solet Confessionarium adhibere tempore & loco opportunis , neque diffidere illum de Misericordia divina ; Quantum autem ad me attinebat , paratam esse suam Caesaream Majestatem mihi gratificari & benefacere in quacumque re quae illius subjiceret Authoritati : I hereupon answered , and said : Doteo verba mea in alio sensu intellecta vel concepta fuisse à sua . Caesarea Majestate quàm intelligi vel concipi debebant . Non enim me ejus fieri Consessionarium cupiebam , sed peccata ejus ex coelo reprehensa fuisse , hoc illi significare jubebar , ut feci : unde ille consolationis plus haurire poterat , quam ex consilio alicujus sui amici vel 〈◊〉 sui , peccata ejus redarguentis , Domini enim Dei eximium declarabat favorem , &c. 〈◊〉 verò ad illam quam mihi offerebat sua Majestas Caesarea gratiam , humillimè acceptabam . 〈◊〉 verò quod desiderem titulo Philosophi & Mathematici Caesarei insigniri causa est multiplex ; tum respectu secreti mei servitii erga Caesarem , sub eo praetextu caelandi quam majoris authoritatis & 〈◊〉 〈◊〉 Caesarianos & Anglos meos , ne vel illis hic nugas agere videar , & nullius esse 〈◊〉 , vel istis 〈◊〉 viderer aptus , contra quem suam invidiam & maledicentissimam , ut incepere , exercerent linguam impune , &c. 〈◊〉 igitur D. Curtzium ut Caesaream suam Majestam admoneret de indebitae interpretatione illorum verborum quibus vitia ejus redarguebantur , &c. Then he spake of the second Letters to the Emperour , the effect whereof he had heard at my hands , and had sent on Michaelmas even to the Emperours Majesty , a note and advise of them , as he now said . And did wish that they had been delivered before the Emperour had resolved on the former answer : Those Letters ( said I ) are in the Ambassadours of 〈◊〉 hands ; and if he will not deliver them to day , I will fetch them for you : If you do ( said he ) I will deliver them 〈◊〉 way , for at eighth of the Clock 〈◊〉 shall have me in the Ritter stove , or hear of 〈◊〉 there . Then ( said I ) I will straight way go to the Ambassadour . I went unto the Ambassadour of Spain , and reported all that had passed between me and D. Curtz . He said , that by reason of his divers affairs he had not good opportunity , never since the receipt of my Letters to go to the Emperours Majesty : But that this day he determined to deliver my Letters with his own hand unto his Majesty : so with thanks given to his honour I departed : I went to the Ritter stove ( or Chamber of presence ) where I found none of the Guard , but very many sitting without . In the stove were three , or four , of which one went straight way into the privy Chamber , and by and by D. Curtz came out from the Emperour unto me , I asked him if he had told the Emperour of my grief conceived of his misunderstanding my words : he said , I , and that the Emperour 〈◊〉 it not in evil part , and so of divers other things we had talk walking up and down together about a quarter of an hour : Among other things I told him that the Lord Ambassadour would deliver my Letters himself to the Emperours Majesty , so I departed , and he returned back to the Emperour into the privy Chamber . Sunday , Octobris 7. Mane hora 7. I sent to the Lord Ambassadour his house , and there I learned that the Ambassadour had yesterday delivered my Letter to his Majesty : And that answer was to be expected by D. Curtz . After Dinner I went to Doctor Curtz home to his lodging , and he had nothing as yet to say of the Letter delivered by the Lord Ambassadour : But we fell to other talk , and I told him plainly , that I had not hitherto lived obscurely , neither without care of my good fame and name , maintaining , and increasing ; therefore if here for my sincere dealing 〈◊〉 should seem to be despised , or not regarded , or to be but a trifler , my thought I should have great injury : And sure I was that the Emperours Majesty was much ruled by him , and as he did frame his judgement , so did his Majesty very oft resolve in such matters as mine ; wherefore if I were not used in my causes as was reasonable , and for the Emperours honour it should not be laid to any other mans charge but to his , &c. He promised that he would deliver all in the best words he could , in friendly sort , &c. After this he shewed divers his labours and inventions , Mathematical , and chiefly Arithmetical Tables , both for his invention by squares to have the minute and second of observations Astronomical , and so for the mending of Nonnius his invention of the Quadrant dividing in 90. 91. 92. 93. &c. I then opened to him my secret of my glasse , for battering in a dark night , &c. He said that conclusion would be very acceptable to his Majesty , I told him that the glasse was at Cracovia , and his Majesty should see it by Gods leave . After this I told him that I would full fain have a Pasport , or safe conduct to passe quietly and safely in any of the Emperours Dominions . He thought his Majesty would willingly grant that , and willed me to write three , or four lines as I would have it , and he informed me thus : Caesaream suam Majestatem humillimè or at Joannes Dee Anglus , serenissimae suae Majestatis Devotissimus servitor , ut pro sua majori in Itineribus per amplissimum suae Caesareae Majestatis Imperium conficientis securitate , literas salvi passus fibi concedere dignaretur . Joannes Dee . At my coming home , I bethought me that I would gladly , the said Pasport , safe Conduct , or Letters of passage , more ample and beneficial ; as for my wife , children , family , servants , and goods whatsoever , and for one whole year to dure from the date of these presents thus . Wednesday , On Monday morning 8. Octobris . Sacram suam Caesaream Majestatem humillimè orat , serenissimae suae Majestatis Devotissimus servitor Joannes Dee Anglus , ut eidem Joanni pro seipso , uxore sua , liberis suis , familia sua , servitoribus , Ancillis suis & suppellectili sua quacunque sua sacra Caesarea Majestas favorabiles & gratiosas suas liter as salvi quieti & liberi transitus per omnes & quascumque amplissimi Majestatis suae Caesareae Imperii partes viasque , & pro integri anni ( proximè post datam praesentium sequenti ) tempore quocumque , clementèr concedere dignaretur . Anno 1584. Oct. 8. Joannes Dee . Monday , Octobris 8. I went to Mr. Doctor Curtz , with these last Letters fair written , and I found him to be at the Hoff rate Camer in Counsel : and so awaiting till they rose ( half an hour after 8. of the Clock ) he came out with my Letters in his hand , which I left yesternight with him . I shewed him these last written : And he said they use to limit no time , but to make them indefinite . So he took the last , and I had the former Letters back again . He went with them into the privy Chamber , he said , I should not need to send for the Letters , but he would send them home by his man , and I went from him toward the Ambassadour Don Gulielmo de Sancto Clemente , whom I found coming with the Ambassadour of Spain ( who came three , or four dayes before , to give the golden Fleese to the Emperour ) and the Marshall of the Court to go to the Emperour presently to have audience : And as I stood in the Court of the Ambassadours lodging , and they three on hors-back coming , the Ambassadour my friend did put off his Cap , so did the new Ambassadour and Marshal twice very 〈◊〉 to me . I saw it was no time to offer speech to the Ambassadour ; now of my giving thanks , taking leave , and requiring his pleasure toward the Lord Laskie : so following them to the Court , I passed for ward home toward my Lodging . Mysteriorum PRAGENSIUM Confirmatio , Anno , 1585. Januarii 14. PRAGAE Iterum veni Pragam ultimo Decembris , ANNO , 1585. ✚ NOTE . Anno 1584. ANNO , 1584 , Decembris 20 , ( Stylo Gregoriano ) we did set forth , I , Master Kelly , 〈◊〉 my Infant , with his Nurse , and John Crokar , ( in a Coach with Horse , which I had bought of Master Frizer ) from Cracovia toward Prage . PRAGE . Decembris 30. We came to Prage in the afternoon . December 31. I wrote to Don Gulielmo de Sancto Clement , the Spanish Ambassador , as followeth . ILlustrissime & magnifice Heros , Licet mea nondum privata curaverim negocia : pro quibus ordmandis , multos interim dum hinc abfuetim , & labores pertulerim , & sumptus fecerim : Tamen nolui literas ad vestram magnificentiam , à Nobilissimo illo Domino Palatino Syradiensi missas in multas horas à reditu meo retinere penes me : Ne aliqua ex parte , officio viderer deesse meo , tam erga vestram magnificentiam ; quam ipsum Dominum Palatinum . Quantum vero ad Mysteriorum incredibilium progressum , habeo & quae dicam , & sunt quae audiam multa ad veritatis causam ( invitissimis ejusdem adversariis quibuscunque ) elucidandum . De quibus quando opportunum erit , paratissimus ero , cùm 〈◊〉 , tùm audiri : eo quidem modo , quo sinceritati & 〈◊〉 meae erga 〈◊〉 saum Majestatem erit convenientissimum . Interim aliquot dierum intervallum liberum requiro , ut tam aedes mihi meisque conducam ( 〈◊〉 fieri possit ) accommodas , quam ut alia , ad rem familia rem spectantia disponam , Deus Optim . Max. Magnificentiam vestram ornare beareque dignetur . Pragae ultima Decembris 1584. Illustrissimae Magnificentiae Vestrae Obsequentissimus , Joannes Dee . Anno 1585 , PRAGAE . FRIDAY , JAnuary 4. I hired the House in the Salt street , of the two Sisters : But Mr. Christopher Christian , who had long time been Chancelor , or Register of old Pragae , did make the Covenant or Bargain with me : he had Anne the one Sister , to Wife , and the other Sister named Dorothe , had to her husband . This Dorothea dwest in the House , and was to remove to an other House of her own hard by : and to deliver unto me and mine the whole House , with all the appurtenances of roomes and easements , and I to pay for the year 70 Dollers : and that quarterly , ( every 3 Moneths expired ) to pay the quarters rent thereof . JAnuary 6. I wrote to D. Jacob Curtius : One of the Empereurs Privy Counsayle , of whom the former Records of Prage Actions do make abundant mention : And a letter of his written to me the 8th . day of October Anno 1584 , is beginning of the Book next written before this . The Copy of the letter which I wrote now , is this . Illustri & Magnifico viro Do Jacobo Curtio sacrae Cesareae Majestatis ab arcanis Consiliis , Domino meo plurimumcolendo . ILlustris & magnifice vir . Majorine gaudio affici debeam ex bona vestra valetudine , & salvo meo ad Pragam reditu : an ex contumeliis hic interim dum abfuerim , contra me confictis , & variis ejaculatis reprehensionibus & quasi nimis , dolore torqueri , penè incertum videri possit . Ego quod statui , hactenus seci : suppellectilem scilicet ex Cracovia meam cum tota familia mea , huc jam adduci curavi ; cum magnis quidem laboribus meis ; & sumptibus haud modicis . AEdes ( ex quo jam veni ) tales quales , etiam cum aliqua difficultate , conduxi . Et hac presenti septimana , omnia hic nostra ad easdem citissime transferri , remque familiarem , & Oeconomicam , quodam crasso modo disponi , negociorum meorum requirit ratio . Interim vestram magnificentiam enixe 〈◊〉 habere velim , ne ullo modo aegrè ferat , quod eandem nondum inviserim , officioque meo , in hac parte , accuratè satisfecerim spero , quòd una mecum sentire velitis , jure merito in proverbium hoc 〈◊〉 dictum . Satis citò , modò satis benè . Non solum literae ad me vestrae , in abitu meo , mihi magno interim fuere solatio o : Sed & absente me , saepe testificata bona vestra de me concepta opinio magno me delinivit gaudio : de contumeliis igitur , & literis vestris , & veram de me opinione , sive judicio , cùm opportunum fuero nactus ocyum ( predictis negociis meis confectis ) vestrae magnificentiae adero , ut aliquid dicam : & paratissimus futurus , ut omnia quae poterofaciam , quò vobis & posteritati constet , fideliter & sincere ( prout statueram ) ad sacrae suae Cesareae Majestatis , aegregia servitia , animnm me applicasse meum . Pragae Januarii 6. Anno 1585. ✚ Praga Anno 1585. January 12. Saturday Afternoon I removed clean from Doctor Hagek , his House by Bedlem , and came with all my Houshold to the House which I had hired of the two Sisters ( married ) not far from the Market-place in old Pragae . Pragae Actio prima , post reditum . January 14. Monday Circa 9 horam à media nocte : Precibus ad Deum de more fusis , & invocato lumine auxilioque Dei , ad ejusdem veritatem intelligendam , & cum virtute tractandam , &c. E. K. Here is Δ one with a Vail afore his face , as it were , a Hair Cloth of Ash-colour : I know him not yet : I see a Garden full of fruit , of divers sorts . In the midst of it is a place higher then the rest . On that place standeth a round House , it hath four corners , [ withi● ] and 4 Windows : and every Window is round , and hath 4 round partitions , round also . It hath 4 Doores , and at the East Door is one step , at the South 2 steps , and at the North 3 , and at the West Door , 4 steps : The first Door is white , like Chrystal , transparent : The South Door is red of an high colour , transparent . The North Door is bright black , not to be thorough seen , as the rest . The West is green , like an Emerauld Stone : So is the South Door like a Ruby . The Doores be all plain . The House within ( as it may be judged by the transparent Doores ) seemeth to be white , and empty . E. K. He that hath his face covered , openeth the Eaft Door ; and all the House seemeth to be on fire , like a furnace . The fire within doth weve , and move about the House , and by the roofe . Now he openeth the West Door , and there appeareth , as if all the House were a fountain full of water . And there run divers streames , in the same one water , whereof , one doth go and come , as if it ebbed and flowed ; which stream doth go about all the rest , by the sides of the House , that is , as if it were the Ocean sea compassing t●● World. The next stream , within that , moveth from the 4 sides ward , and make ( in manner ) 4 Triangles , or rather Cones , of water , whose vertices rest cut off ( as it were ) by the middle stream of water which occupieth the middle or Center of the House , and is in circular form invironed . An other manner of stream there is , which commeth from the 4 corners of an innermost square : and so run diametralitèr or contradictoriè wise , toward that circular middle stream . The middle stream seemeth to issue out at the very Center of the place , and to mount up , and making an arch of his course , doth seem to fall circularitèr in one , circumference . E. K. The fire also had diversity in it . Δ I would you had noted the diversity of the fires also . ..... Those that learn truly , learn by parts . E. K. The colour of the water in the Center , is most pure white . The waters of that Saint Andrews Crosse , are like a water somewhat Saffronish coloured . The waters of the Triangles , are somewhat like a watrish blew , which appeareth most , in the top of the arches of their flowing : For all spring otherwise . The uttermost water , is of Quick-silver shew , as if it were somewhat mortified . Δ In the figure following , you may gather a better and more easie understanding of this Description of the water streams . E. K Now he openeth the Fire Door againe : And the fire appeareth in a square place . And there appeare 4 fires filling the whole place , leaving nothing vaccuum . One of these fires seemeth to rise from the Center of the place ; and to go in low arches to the 4 corners of the House . The House seemeth to have 14 foot long in every side . The arches of these fires seem to come from a trunk of fire , which riseth from about the Center : and seemeth to be 4 foot over in the Diameter . This Trunk seemeth to be high three quarters of the height of the place ; The place seemeth to be as high as it is broad . On the top of this fiery trunk , seemeth the fire to be in form of a fiery Globe , having 6 foot , his Diameter , which fire reverberateth and rolleth in it self . From the sides of the Trunk ( between the said Globe and foresaid Arches , ) goeth up fire Triangularly , filling all ; saving that which remaineth filled , by the flames of fire , which ariseth from the Globe to the 4 corners of the House , filling all the place above the Globe : as by the figure annexed , more plainly may appear . E. K. Note The colour of the fire of the 4 arches , is very red ; The rest are very pure , Aërial , candent , &c. The Motion of the trunk fire is swiftest . The Original Center of all these fires , seemeth to be very little . E. K. Now he openeth the red Door . The House seemeth darkish , of colour of the smoak of a Wax Candle being put out . ..... By it self , it is not , but by the Sunne , it is clear . E. K. It hath 4 motions in it also : every one moving more swiftly then the other : All from the middle of the House . Three of them move arch-wise to the sides . The first and second arise to half the height of the place . The third occupieth the other half . The fourth goeth upright to the top of the House . The second his space ( that he striketh against on the Wall ) is double to the space of the Wall , against which the first smiteth . E. K. Now he openeth the black bright Door ; And the House there seemeth full of black dust , like Gun-powder colour , or somewhat of Leadish colour . E. K. Now he seemeth to goe down , faire and softly from the House , down the little Hill , and from thence goeth by a water side , to a Rockish Mountain . E. K He speaketh . ..... Ascend . I am now ready for you : Bring out your Mattocks , Spades , and Shovels . Enig è veri eri . E. K. Now come out of that Rock , seven lean men , with Spades , and Shovels , and Mattocks , &c. ..... Follow me . E. K. Now they be come up to the foresaid Hill. ..... Come on , Dig till you finde . E. K. Every one standeth distinctly one from another , and they dig on the foresaid Hill , which before seemed covered with Earth and Grasse : But now it appeareth to be a Rock , and they dig that the Fire flieth out again of their stroakes , and some have broken their Mattocks , some their Spades , all except two , one with a Shovel , an other with a Pickax . The Workmen . O Lord we labour in vain . ..... So you are sure to do , unlesse you have better Tooles . The Workmen . Alas we labour in vain . One of them . This is long of you . ..... I bad you provide Instruments to labour with , but you asked not me , wherein you should labour . Therefore have you digged away that which you saw , and have repulse with that you know not . A dark man thou art , and hidden from men , and so are thy doings . E. K. They stood gazing one on another . ..... Have you not better Instruments ? Go , provide your selves , and return . E. K. They runne a great pace to the foresaid Rocky Cave from whence they came out first . Now they come againe with great Beetles of Iron , and Wedges . They knock their Wedges ( as we use in Wood ) and so break off great Slakes of Stone , like Slate , and throw it down the Hill. One of them . What a thing is this , that this Wedg is broken ? Another We are in worse case then ever we were . E. K. Their Wedges are broken , the most part , and the Fire flieth out of the Stone in great abundance . ..... The nature of this Stone is not to cleave : Therefore if you have no other Instruments you must cease . E. K. They are in great disquietness among themselves . ..... Those that go a Journey , provide them Cloathes against all weathers : He that is worthy of the Name of a Conqueror , carrieth with him all Engines : Where the Bridges be broken down , he stayeth not , because he is prepared : Behold , he hath victuals for time to come , and his Study is as well the event , as is the mean. So should true Labourers do : considering what they work in . For the Earth is a Monster with many faces : and the receptacle of all variety . Go home , stand not idle . Provide by Arts for the hardnesse of Nature , for the one Sister weepeth without the other . E. K. They go away speedily . ..... They have their Tooles to harden , and their Steeles to temper . It will be more then au hour space before they return . Therefore may you spend the time in your necessity , and use the time of day as you are acquainted or wonted . I also must over-see them , or else their labour will be without fruit . E. K. Now he is gone . Δ. Gloria 〈◊〉 . & F. & SS . sicut erat , &c. Amen . Monday , The same day , after dinner we returned to our former purpose for God his Service , to his Honour and Glory . E. K. He is here . Now the Labourers be comming out ; They have Wedges made long and sharp : and Pickaxes with three pikes very short . They say . Our trust is , that these tools will serve . E. K. They fall to work . They make like square holes , and put in their wedges , and break up the rock or blackish stone ( like yron-mine , or Magnes stone ) in roundish lumps as big as a two-peny loaf , about two or three inches thick . They pick or dig round about the hole first , and so after use their wedges . The Pickaxes have three heads , every pick thereof bigger then the other . The first as big as one finger : the second as two : the third as broad as four fingers . And so after the first digging they fetch three or four cakes or pieces out of one hole , and then they go to another . Now one of them is faln into the ground , up to the arm-pits . Now another is faln in , to the knees . Now the house standing thereon beginneth to shake , and waver from one side to the other . Now the men be gotten out of the holes they stuck in . ..... Make an end of your labour . One of the workmen to the Guide . It behoveth you to find a remedy , or to let us understand what remedy we shall 〈◊〉 , that you may descend thence : for lo , the peril you stand in , is great : for this Rock was nothing else but a shell , whose kernel is a bottomlesse lake , and a myre quickened with some shut up water . ..... You come hither as Labourers , therefore make an end of your work , and stand not idle . If the house fall , and I sink , then is your labour at an end . For the end of your labour is the fulfilling of my will , and the promise which you have made me . One of them . We are ready to do our promise ; but we are more ready to provide that you may be amongst us ; so you may be free from danger . ..... O you of little wit ; are you not ashamed ? which of you have dwelt within the secrets of this Hill ? yea , which of you intendeth to fulfil his promise ? Judge not a thing whereof you have no skill , neither be slack in that you have to do : for the one hath his 〈◊〉 of idlenesse , and the other is condemned of rashnesse : For why ? It springeth on 〈◊〉 mother ignorance . They say . If we work , it is against reason . Neither 〈◊〉 our tools 〈◊〉 to this labour . Therefore we had rather be idle , then to labour about nothing : for to labour in vain , is to do nothing . If we were determined to work , how should we 〈◊〉 our 〈◊〉 , since the Instruments of working want ? ..... Gather up the pieces of your spades , that is wood , and may be joyned together : The older and the baser they are , the fitter they are to turn up such soile . E. K. There commeth a Smith by with a budget full of nails . One of them to the Smith . What hast thou there ? Smith . Nailes . E K. They be like Horshooe-nails . ..... Thou cam'st in good time , leave thy nails behind thee , and at thy return I will pay thee for them . See , God is not unmindful of us , for nails are the fittest things to further your work . Joyn therefore your spades and shovels together , and labour . E. K. Now they are mending their spades and shovels , the iron of them being all off and broken . Now they work , and throw away the earth like durty sand , and the skurf of the 〈◊〉 sticketh to their spades and shovels . E. K. One goeth behinde , and maketh a trench to let the water out from the sand . One of them . How now ! Have we found harvest in the midst of winter ? ..... Why : what have you there ? One of them . Marry either Alablaster or Salt. E. K. Now one of them knocketh a piece off with his shovel-end , and reacheth it up to his Guide . ..... Did I not tell you , that the Earth hath many faces ? E. K. They work now easily , and cut up like Salt or Alablaster . Now they have digged all the hill away , even to the house . Now the house seemeth 〈◊〉 upon that white stuff . One of them . If we dig any further , we shall undermine the house . ..... Go to your businesse . E. K. They work . ..... Soft , soft . Now labour with your hands as softly as may be . Stand aside . E K. Now he taketh one of the irons of their spades , and seemeth himself to pare the sides of the Foundation under the house , and it seemeth to be a vessel of transparent glasse , and having fire within it . ..... The fear of the Lord is a burning fire , consumeth not , but 〈◊〉 the body ; the old dross it wipeth away , and the daily influxion of the flesh and sin it separateth from the soul. Behold ( I say ) he liveth not , but unto whom life is given : neither is their any joy , but it is ascending ; for the end of joy is glory ; but glory is the consummation of desire , and the beginning of felicity . No man entreth into joy , but by life : neither is there any life , but in the fear of God. Whosoever therefore hath the fear of God , let him draw 〈◊〉 , and 〈◊〉 hither . Number exceedeth not , but by unities . Neither is there any multiplication but by order . For the root of number is one . And things that ascend are dignified by order . Out of this vessel go four vents ascending into that Rock , which is the Root , which is this building . It is said , Behold : let my spirit enter in , let there be Separation mad within the house of the North , that the earth may be divided into her members . Cursed be that body , that is not divided , according to proportion , answering to the Division . For she hath yet not cast off the shape of darknesse . E. K. There runneth up fire into the house , from out of the round glasse vessel under the foundation of the house . And that fire maketh a great 〈◊〉 ( through the black bright or marble door to be hard onely . ) Now that North door is 〈◊〉 thrown open , and there appear in the house like kernels of apples , and slime appeareth , and water thinner then slime , and there appeareth pure water , else . Now there commeth together stuff like yellow earth , which the fire wrought out of the black earth : And the pure water runneth into that yellow stuff . ..... Of that take a part . E. K. The fire returneth back again among the stuff in that house , and there appear of all Creatures some . Here is Creation , and it is the first . E. K. Now he taketh a lump of the earth lying by , which was thrown up , and he breaketh it into six pieces like round Balls . E. K. He 〈◊〉 thing like a vessel of iron , and putteth into it that mixture of yellow earth and 〈◊〉 .. And it looketh now like grasse mingled with water . ..... Thou art strong , and wilt beget a strong Child . E. K. Now he 〈◊〉 out the earth which he put in , and it is a lump of gold . He giveth it him tha standeth by . ..... so are the seeds of the earth . E. K. Now he taketh the second , and putteth it in . ..... Corruption is a thief , for he hath robbed thee of thy best Ornaments , for thou art weaker in the second . E. K. He taketh it out , and it is as if it were pure silver . ..... Where there is double theft , poverty insueth . 〈◊〉 , notwithstanding , Thou art true ; for thou givest unto every thing as much as he 〈◊〉 : Thus openest the greatest hability and strength of thy power , not such as it hath been , but such as it is . E. K. Now he putteth in the third Ball. ..... Thou must tarry , for thou art of an harder digestion , since thou art the third , Content thy self , for thou art not an Inheretor . E. K. He taketh it out , and giveth unto one of them that standeth by , that is a red metal like copper . E. K. Now he taketh up another of the Balls , and holdeth it in his hand . ..... Behold , thy mother , Heat is gone , and the enemy of life entreth ; for he that passeth his middle age , decayeth , and draweth to an end . Behold , thou shalt find a Step-mother , for thou cam'st out of time . E. K. Now he putteth it into the vessel . ..... Let cold cover thy face , let the North truly beget thee , for thou art an enemy to thy predecessors . But thou art of great vertue , for of thy excrement shall vertue receive dignity . And thy vertue shall be a garland to Nature ; for thou shalt be visible when the other are silent : the Seat shall not hinder thy ver̄tue , notwithstanding , thy vertue shall differ with the Seas : For as they differ , so shalt thou . E. K. Now he taketh it our . It is a ragged thing like Smiths cynder of iron , and it hath holes in it , as if it were spongy . E. K. Now he taketh up another Ball of the earth : he putteth it in . ..... Thou art tractable and like unto an obedient daughter : But thou shalt be the fifth in the second and an Instrument to the first . E. K. Now he taketh it out , it is like unto a white whet stone , as he shaped it at the putting in , it is like Tynne . E. K. Now he taketh up another Ball , and putteth it in . ..... Thou art the last that hath in himself and by himself his being : Behold thy face is like unto wax , but thy inward bowels are like unto the anger of a Serpent : Many shall have thee , but shall not know thee . One of them by said . Will you give me nothing ? . E. K. A great cloud covereth them all , the stone and all . Δ It dured so a quarter of an hour . E. K. Now appeareth another , none of them before appearing . He seemeth afar off comming , and higher placed then the other , it seemeth to be URIEL , he hath his face covered with a Skarf of black hanging down to his breast . URIEL ..... Blessed are such as are not offended in the little ones . [ E. K. He speaketh now a language which I understand not . ] URIEL ..... For the Angels of the God of Righteousnesse , are his little ones : and such as know not sin of Concupiscence by consent ( I speak this for your understanding ) Take heed ( therefor ) that you offend not your selves : for you must become little ones : and the power of the highest must abound in you . He that offendeth his brother , offendeth God : but he that offendeth his own innocency , is abhorred of the Lord. Lo you are The children of Promise , and in you is the mystery of a great , and mighty Seal . Therefore study to humble your selves , for Humility is the Root of Innocency . But ( my brethre ) Innocents by nature you cannot be , neither can you serve God in the imagination of cleannesse of your own flesh . Now ( therefore ) since you are fleshly , will you become innocent ? Or how can you seek that which Nature hath lost ? The Scriptures teach you ; That in Christ you were born a-new : And by him you may become Innocents , when in him you are cleansed . Therefore , if in him the state of your Innocency remain , if in him you are renewed , and made clean , ( being rotten and defiled ) why seek you not him , as you should do ? No man that seeketh the brightnesse of the Sunne , goeth under the Earth : Neither creepeth he into unknown Caves . The Tygres seek not their prey upon Earth , where the waters are not . Neither the Eagles upon waters . No more ought you to grudg that the Lord tempteth you , nor to be offended when the World offendeth you . Is it not said unto you , that you shall fight a great fight : What fight is it my brethren : But a Battel against the Worldlings and the Devil ? I say unto you that Kings shall be oft ●●ied in you . The Sunne ceaseth not , yet he shall cease , yea he shall not be . The Lights of Heaven keep their course ; but they ●hall suddenly stagger , and forget their long worne way . Much more shall the wickednesse of those that rise up against you , have an end , for in them is no course but error , and the fire-brands of Sathan , prepared in their own hands , for their own destruction . Behold , they shall contend against you and shall despise * thee : But lo I have blessed thee above them : for thou shalt fight against them , and shalt overthrow them : that my Name may be magnified in thy mouth amongst the multitude of the sinfull . Behold , they are opposite unto thee , because they are opposite unto me : for I have gathered thee from amongst them , and they are become thy Enemies . Since therefore they are thine Enemies ( because thou must fight against them : ) Be not grieved therefore when their wickednesse doth offend thee : But put on the armour of patience , and Become innocent . Dost thou think that from the Heavens can come the dew and life of all things ? Even so think also , that from us commeth no untruth . Be therefore innocent , and be not deceived by the flesh ; Cast reason aside , covered with her Cloud : And lift up thy self in him , unto him ( I say ) that hath lifted thee from the Doores of Death : taken thee out of the hands of Butchers , and continued thee for a member of his Glory . Behold , I say unto thee , The brightnesse of Truth over-shadoweth thee . If therefore , thou dwell in truth , why shouldest thou be afraid ? Considering that she conquereth and resisteth all her Enemies . Behold , the World despiseth you , you also shall despise the World. When the Angel of the Lord poureth his wrath and vial upon the Earth , and the enemies of the Sonne of God , ● in among the sheep . When the self-same Plague that was in the land of Pharaoh raineth in the Houses of all that dwelleth upon the Earth , such as the Lord abhorreth . When the Lord with his hand shall gather up the fruits of the Earth from them , Where then shall be their honors ? What then shall be done with money ; with that harlot and strumpet of the Earth ? Of what value shall their love be then , or who shall regard their friendship ? In these a yeares that are to come , shall all these things come to passe . And this great joy shall be turned into teares of Brimstone . Why ? you of little faith , you know not how often I have been amongst you : neither the Harbor that I have thrust you into . Notwithstanding you murmur amongst your selves . But stick fast unto him that leadeth you : For he is a sure Guide . And be not afraid , though the Earth open her jaws against you , for why ? I will blesse all things you take in hand , ( saith the Lord , ) and my spirit shall dwell amongst you . Δ May I speak ? E. K. He turn● him to you . Δ How shall our new proceedings joyne to our old beginnings ? O God , our guide , light , staffe , shield , and comfort , &c. URIEL . Behold , I teach you , before I correct : But the Doctrine I teach is Humility , Patience [ he seemeth to speak to one above , ] and the fear of wrath to come After which manner , I have taught them , by thee Δ. Therefore , if thou teach Obedience through the spirit of God , appearing unto thee ; Be thou also Patient and Obedient : And Humble thy self unto them , for my sake . Not with the opening of any seal , neather with the Counsailes , that I shall deliver thee : But with a ready mind , Obediently , desiring to performe that which thou hast promised in me . I am sufficient strength , and will be thy buckler , and if they intend evil , it shall rest upon them ; yea when they imagin it , it shall frize within them . And thy goings in and out shall be sate amongst them . But behold , I teach unto thee a way , which thou followest not . When thou mindest to do any thing , in the name of God , to his honour , to the help of thy neighbour , or thine owncomfort : Go about it whatsoever it be : and begin a Labour ; Do that thing thou intendest . And see that you joyn with one consent towards God and the 〈◊〉 you are occupied in . Then cry out to God for comfort , for light , and true understanding . And it it shall be given unto thee abundantly . For Lo , I say unto thee [ E. K. I understand him not now . ] I will open my hand unto thee , and be merciful unto thee : And whensoever you heap up the Wood together , I will descend and give fire . Behold , I keep back the rest of my message for an other time . Which shall be ready for you when I find you ready to receive it . Δ I requested to know 〈◊〉 I should deal with the Ambassador of Spain , or the Emperor , or Curtius ; Secondly , your RULE here given , I understand it not . For I dare not begin any labour 〈◊〉 〈◊〉 divine : Mans imagination is so weak , &c. URIEL Thon hast those that are sent unto thee here for thy instruction , which shall by degrees lead thee into the 〈◊〉 of that thou art to do . But it is one thing to receive Corn , and abundance of grain , by the blessing of God , in the return of an year : and an other thing to do the works of the Apostles . For the spirit of God is twofold : working by information , and influence Coelestial through the grant of God his good will , in the ministery of his Angels to the information of such as are his faithful and chosen : An other thing to be inspired from God himself , in his holy spirit , imediately comforting and knitting Wisdom together with you , beyond the power that is given unto his Angels . I have spoken unto you a sound and true doctrine , and have given you not fleshly but Celestial counsel : Apply your self unto it , as the Spirit of God leadeth you . As for those wicked men ( that Ambassador excepte ) our understanding hath no name of them : We remember them not , neither limit any thing for them . But if thou in thy simplicity and innocency canst not deal with them , the fault resteth in thy own faith . I am gone . Δ Deo nostro Omnipotenti Immortali & Regi Gloriae , sit omnis laus , honor , gratiarum actio & Jubilatio . Amen . ✚ Pragae . January 16. Wednesday , Mane hora 9½ ferè Δ Precibus ad Deum fusis , ut nobiscum procederet in sua misericordia & lumine veritatis , non in parabolis solùm & manifesta , sed clara & manifesta veritate , modo qui illi maximè placet , &c. E. K. I see the man again and the house : the man seemeth to be covered on his face , and so over with a vail of hair-cloth to his middle . Δ When it shall please God , all vailes and AEnigmata shall cease . ..... Whatsoever I teach you hath a Mystery . And I am a Mystery in my self . Even so all things that you learn of me , you must be content to receive as mystical instructions comprehending perfect truth , and to be known to such as are true . Some there be that have , and have nothing : yea though they have all , for All , is conteined : But the mysteries of God are infinite , and his grace is not to be determined . Δ That saying is dark . That which is All , is conteined . Beleeve you , that we give holy things unto Swine ? Or open the finger and workmanship of God unto Sinners ? God forbid . Moses saw God but his hinder parts . The Prophets were acquainted with God , but mystically . The Apostles with the Sonne of God in shadows , and their own impotency . Yea , I say unto you , that she that lyeth in the lap of her Mother , knoweth not but by degrees , for it is the manner of Gods Wisdom , both immediately and by us , to keep back his Wisdom from Hell and corruption . Therefore murmur not at that which you receive , for it is not your own . Behold , if you have better , you need it not : for it is vanitie to seek for that you have . Well , since it is given you , Consider what it is , that is given you . Consider also how it is given you , and by whom . Δ We know by whom , as our consciences and faith teach us . ..... O you of little understanding : Who is he that can and hath to give , but God , Jesus Christ the Sonne of the living God , unto whom all things are given in Heaven , and in Earth , if therefore , All be his , then he giveth . And if you receive it hardly ; Consider how hardly you ought to deliver it again . And if it be a fire reviving the form of all worldly things : Then cast it not to Swine : neither yet worship it . Behold , you are men , But in having it you must cease to be men , for by it you enter upon , and into all immortality : And by it you sacend into the true knowledg of our fore-fathers , and state of Innocency . But I hear a voice ; I will depart , and come again . E. K. Now all is vanished away . Δ We read over the premisses to our comfort and instruction , we beseech God to continue his graces and mercies , on us , and in us , to his honour and glory , here and for ever . E. K. Now he is here again . ..... The will of God is upon me , and snatcheth me unto other things . To morrow in the morning , with empty Bellies , I will tell you what it is you 〈◊〉 Δ Fiat voluntas Dei , ad ejus budem , honorem & gloriam , 〈◊〉 & semper . Amen . ✚ Pragae . Anno 1585. January 17. Thursday . 〈◊〉 , circa horam 8. ½ . Oratione 〈◊〉 finita , & aha brevi ejaculatione , pro lumine & veritate Dei obtinendis , &c. Post quartam horae partem , venit . E. K. Here he is now . Δ 〈◊〉 , laus , & honor sit Deo nostro Omnipotenti . Amen . ..... Honour and thanksgiving with lowd voices , be unto our Lord Jesus . Δ Amen . E. K. Amen . E. K. He hath a great heap of earth , or little hill natural by him of orange or tawny colour , drawing somewhat to a Lion tawny . E. K. A Woman commeth , and with a spade diggeth about it . Now commeth a child ( a man-child ) out of a dark place , with a fire shovel in his hand . The Woman hath taken away all the earth , and there appeareth water , where the earth was . The boy casteth out that Water with the fire shovel . The Woman laugheth at that . The Woman is in green clothes , and the boy in red . Now commeth a Woman with child , or with a great belly , in white clothes , she putteth her hand down to the ground , and pulleth out a little Glasse full of red oil . Now commeth an old man with a Crab-tree staffe on his back , his clothes of motly colour . This old man taketh the Glasse from the Woman by force , with his fist he breaketh the Glasle , and all the oil runneth about his arm , and out of that oil did seem a Book to come , a very little Book . ..... Plainer , truer , or better can nothing be . E. K. He said this , looking on the Book . ..... These four found , but none HAD FRUIT , but the last . Hear and write the mysteries of God , with humble hearts , not sitting , but kneeling , before Sanctum Sanctorum . Δ I kneeled , and so prepared my self to the writing . In the Name of Jesus our Redeemer , and the Wisdom 〈◊〉 of God Almighty . E. K. He kneeleth himself . E. K. Now goeth fire out of his mouth streamingly , he turneth himself to the 4 parts of the World , spouting out , or breathing fire vehemently . E. K. Now commeth one like an angel , hovering over him in the aire : and biddeth him Hold up his hand . ..... Thou 〈◊〉 swear by heaven and earth , and by him that sitteth on the Throne , that thou shalt open thy mouth , and speak no more then is conteined in this Book . E. K. He delivereth him a Book out of his Bosom . ..... I have sworn . E. K. The Angel is gone . Now truly , the place is holy . E. K. He holdeth the Book in his hand which the Angel gave him . The Book is as if it were of Ivory bone . The Book is open , he looketh on it . The letters seem to be blewish . ..... There is silence in us , and in the heavens . E. K. Now all is full of smoak . Δ 〈◊〉 paululum tacitus . E. K. Now it is clear again . ..... He seemeth to read of the Book . ..... Take of your Dlasod . E. K. The book seemeth to be written in the holy Characters . ..... Dlasod dignified . E. K. — ..... My brother , leave off thy childishnesse ; murmur not , thou hindrest me . E. K. He is again in a Cloud . E. K. Now he is cleer again . ..... And Luminus or from due degrees . ..... Read it . Δ I read it . ..... Take off your Dlasod dignified , and Luminus , or from due degrees . E. K. He seemeth to labour much about the reading of it . ..... Gather or take fierce degree . ..... [ I feel no power , therefore have patience . ] ' ..... Notwithstanding , work it diverse dayes multiplying four digestions . E. K. Now he is in a Cloud again . ..... Pray , that it may be given unto me of God. ..... And double then Dlasod , and thy Rod Inr. [ It is a word which cannot be sounded ] ..... Mend it Rlo. Δ Must it be Rlodnr ? ..... Look about you , for Satan would hinder you of Gods benefits . ..... Rlodnr . ..... Diligently . ..... Pray , that you may understand . Δ We prayed . ..... For , until thou watch so continuing . E. K. A Cloud standeth by him , and now commeth before him as other times before : and then goeth away from before him again . ..... it , a holy hour descendeth . ..... Note this , very well , for here you may be cast over shoes . E. K ..... This Cloud is in thee . Δ VVe had talk of the foresaid Cloud . ..... Of every work there ascendeth one Audcal , and so every Law Rlodnr . E. K. Now he is covered in his vail or cloud again . E. K. Prayed a short fervent prayer , whereat I rejoyced much . E. K. Now there commeth a beam from above into his head as big as my little finger . ..... And purpose Dlasod , take a swift Image , and have the proportion of a most glorious mixture Audcal and also Lulo . Continue and by office seek Rnodnr backward by the red digestion . But he by the common or red Darr doth gather most ripest work , purge the last fortene well fixed . Then the four through your [ Rlodnr ] [ I said ] Roxtan finished more together at the lower body by one degree 〈◊〉 be by you for him hold it , for him in one of them . E. K. Now helyeth down prostrate . ..... Vntil of the last thing . E. K. — ..... In him become his red and highest degree of his resurrection through coition . E. K. Now there commeth a great thing like a fire , and covereth him . Now sit up . Δ We did rise up from kneeling . ..... After a while I come again . ..... There is the whole work . E. K. Here is again . ..... Bring forth the book of Enoch . ..... Read your lesson ..... Δ I read the former , Take off your , &c. Gather your six words , 4 words consist of 6 letters , and two of 4. Rlodnr read that , in the upper angle descending in the first square . It is a great thing to know which is the first table there in Nature . Deliver the Book here . Δ I gave the Book to E.K. ..... Look where thou E. K. seest the letter clear . E. K. looked , and saw a spark of light upon R , then on L , &c. Δ He was led by light appearing on the letters to read the six words , Dlasod , Roxtan , Rlodnr , Audcal , Darr , Lulo . ..... Here is Quaternarius in Circumferentia , and Quaternarius in Centro . There be the 4 mediating wayes to the Center . All that may be spoken in that you call Animal , Vegetable , or Mineral workmanship of Nature is here , as in a part of the four . This far now , more as you desire it . But that you may see , I am a Companion with the rest . E. K. He is gone . Δ Benedicamus Domino Deo nostro Omnipotenti , Patri Filio & Spiritui sancto , Amen . ✚ Pragae . Januarii 18. Friday Manè horam circiter 8½ Orationibus fusis ad Deum , ut Mysteria nobis exhibita ( hesterno die ) explicentur ; & ut detracta literae cortice succus & spiritus veritatis manifestus fiat , &c. tandem apparuit ille cum velo cinereo . E. K. Here he is , upon a green endlesse plain field , and as I see abroad in the field , so the Heaven appeareth , and all circumstances of the air abroad : but my thinketh , that I am from the earth aloft , and see all under me , as if it were in a valley . ..... Now what have you learned out of that Lesson ? Δ We perceive the grace and favour of God , to deliver us Mysteries in outward terms determined , but in the fruitful inward verity , as yet unknown to us . ..... Behold I have delivered you ( through the Will of God ) the true perfect and most plain Science or understanding of all the lower Creatures of God : their natures , fellowship together , and perfect knitting together , which is fourfold . The first , the knitting together of celestial influence , and the Creatures below . The second , the centre of every body Essential . The third , the combination of many parts or bodies concurrent to one principle . The last , the true use and knowledge of every substance to be conjoyned and distributed . Take a pause — [ E. K. He speaketh a language which I cannot sound after him . ] Δ We read the premisses , and discoursed of them . E. K. Now he is here again . ..... In the Lesson which I have taught you is this knowledge , with the rest contained . Therefore seek , and turn the earth upfide down . Labour , that you may receive fruit , for unto him that worketh , and hath strength , strength shall be given , and the reward of a workman . Many years , the daughter of long time , are not necessary to the opening of this Mystery . Many moneths have nothing to do here : For lo , it is a labour of one day , for in one day you may understand to tear this Lesson in pieces , and to understand what every word signifieth . But here is to be considered , in the learning of this Lesson , three things : the place that every word occupieth ; the place that every letter occupieth , and the number and place that every word and letter is referred unto . For here place and number are apart , and bear an Image of the work that they intreat of . But number and place must be joyned together , and thereby shall you taste of that which followeth , true wisdome . Be therefore diligent , and pray for the grace of God , that you may learn and understand . The manner of mans teaching look not for , in me ; for I have nothing to do with man. See , how you can digest this : E. K. He is stept aside . E. K. He is here again . Δ I discoursed . ..... ¶ Now hear of what I shall say unto you . I will open unto you a Mystery , the key and foundation into the entrance and knowledge of the divine wisdome , delivered unto you in a Science palpable , conteined in letters and words unorderly placed , as a Chaos : and therefore not to be understood but by order to be reduced and drawn into their places , and thereby to be understood . For you have not a letter , nor the form of a letter , nor the place of a letter , but they are all counted with us , as the stars are counted with God. The letters and words working into all reason , as the stars do into the lower creatures : Therefore humbly receive that which I have to say unto you , or shall open unto you as obedient Scholars , kneeling . First , a little with me praise God — E. K. He is on his knees . E. K. prayed the 142 Psalm , Domine exaudi orationem meam , and I with heart consented , and greatly rejoyced in the aptnesse of the prayer : as E.K. his case chiefly required , and mine also . .... I come again . E.K. He is gone . Δ We conferred and considered many things to the praise of God , and the contempt of the worldly wisdome , &c. E. K : Now he is come again . E. K. Now there commeth a white curtain before him . ..... Now hear my voice , for thou canst not see me . 120 One , Seventy three , 67 , 29. 20 Read — Δ I read . ..... it must be 120. ..... 33. E. K. I hear a voice , as if baskets , and earthen pots were thrown from place to place , from one side to another . 105 ..... 78. 〈◊〉 95. 100. 60. 91. * K. K. I hear as it were a whistling very basely or lowly , whu , whu , whu , &c. ..... Say what you have . Δ I read all the 12 numbers — . ..... Make a note there . Δ I made * as you see before . ..... 39. E. K. Had a very heavy thing on his head : and in his cap it seemed as if it would have crept into his head . ..... 51. 52. 83. 6. 7. 12. 20. 88. * ..... Note that . Δ So did I , as before , with * as a full point , Notable . ..... Take thou E. K. also pen , ink , and paper , and note the numbers also , that you may agree . E. K. Took pen , ink , and paper . ..... Write thou E. K. also the numbers that he hath written . E. K. Wrote out all the former numbers . 5 5 ..... 11. 13. 〈◊〉 62. 63 141. 9. 81. 18. 26. 54. 123. 105. 14. 27. 115. 135. 137. 10. 64. 46. 59. Δ I became here almost in a found , I was forced to rise from kneeling . Our guide and Schoolmaster bad me go away , and E. K. should write out the rest : But it was not our friend that so bad . 139. 22. 3. 45. 128. 86. 72. 68. 58. 142. 121. 143. 24. 63. 69. 55. 19. 15 25. 37. 31. 17. 76. 57. 75. 40. 42. 79. 119. 8. 96. 113. 93. 84. 70. 49. 32 17. 122. 136 71. 2. 138. 43. 109. 106. 126. 116 131. 77. 4. 103. 16. 124. 30. 102. 110. 50 , 48. 89. 44. 97 101. 82. 129. 130. 90. 34. 98. 99. 65. 28. 112. 114. 47. 144. 107. 132. 61. 133. 134. 66 80. 53. 73. 35. 92 111. 21. 127. 108. 56. 118. 125. 104. 87. 42. 94. 38. 85. 74. Thou E. K. hast all done . After Dinner we repaired to our businesse , and by and by apparitioa was made . ..... And luminous , all one word . ..... Now set your numbers , as they follow in order , so orderly over every word . Δ To gether is to be taken for one word . ..... It is so . Δ There seem to be just 144 accounted words . ..... Now bring every word consequently in order by number directing you . When you have finished and considered , after 2 hours I will help you again . 5 ..... Must be in the place of 23 , and must answer And luminous . 2 ..... The number over Comoron , must be 2 : and not 138. Set all together , I will help your errors . Δ I cannot do it well this night . ..... As thou wilt , and when thou wilt , I am ready . Δ Omne quod vivit resonet laudes altissimi . Amen . ✚ Pragae . Saturday . Januarii 19 Mane hora 9. Inspecto Lapide statim apparuit , qui ante heri . Post preces ad Deum . ..... Hear what I shall say unto you . The Word and Testament of Jesus Christ , the bread of life , left to the comfort and instruction of the faithful , is such as informeth according to the dignity and purenesse of Spirit in him , which seeketh to be informed . For why , the Holy Ghost helpeth not such as are Lepers , neither healeth such as are sick , unlesse they come seeking him truly for 〈◊〉 . Many read the Scriptures after the same manner , ( my brethre ) but they are confounded , because they seek their own glory , and not the glory of him , whereof they 〈◊〉 . Herein deth Satan rejoyce that the Word of God is become an instrument unto him , to spoil the life , ( and state to come ) of man. Herein deth he rejoyce , that with the same meat that God feedeth , even with the self same he confoundeth . After the same manner hath he done unto you . For yesterday , when he saw thee ( Δ ) labour and struggle with infirmities of the flesh , he thought a fit time to thrust in himself , and of the same bread that I have given you ( in the power of Chris ) to make himself an instrument by turning of himself into our brightnesse , to lead you into errour . But not unworthy are you of this mist or darknesse : Read you not in the Seriptures , that he perished that moved himself to stay the Ark unbidden ? The Hand doth not the part of the body , neither can he that is a Seer , and the member of another , fulfill the office of him of whom he is a member . I say unto thee [ E.K. ] Because thou yesterday wouldest offer up sacrifice , wouldest put thy hand to that which is not thy office , and that in the absence of him , which is thy body : therefore hath Satan deceived thee , and as the father of liers hath in a lesson of truth led you so far into errour , that you will never find the way out , if you should follow those instructions . For why they are false , and of the Devil . When thou wert commanded , saying , Write ; then write : But when thou hast no authority given thee , usurp not . But notwithstanding , Humble your selves before the Lord , and kneeling before him , Receive you Lessons together , you are but one body . Δ Thanks be unto our God , which hath delivered us from the snare of the wicked hunter , and is ready to lead us into the path of truth . ..... : Now write both together , as you shall hear . Δ In the Name of Jesus . ..... The Place is holy . 1. 10. 67. 29. 120. E. K. Now I hear as the falling of a block . 33. 78. 140. 95. 52. 60. 91. 39. 51. 65. 83. 6. 7. 12. 20. 88. 11. 13. 5. 62. 121. 63. 125. 141. 9. 81. 18. 26. 54. 123. 128. 14. 27. 115. 66. 135. 137. 10 64. 59. 139. 22. 3. 23. 105. 86. 72. 68. 45. 142. 121 29. 143. 24. 36. 58. 55. 15. 25. 37. 31. 117. 76. 57. 69. 40. 41. 79. 75. 8. 96. 113. 93. 84. 70. 35. 32. 17. 122. 136. 49. 138 2. 〈◊〉 . 43. 109. 106. 126. 116. 131. 77. 4. 103. 92. 19. 124. 30. 102. 110. 50. 48. 89. 44. 97. 101. 82. 129. 130. 90. 34. 132. 98 : 134. 87. 28. 112. 114. 47. 144. 187. 132. 61. 21. 99. [ 46 ] 71. 42. 80. 53. 66. 77. 16. 111. 133 127. 108. 56. 118. 119. 104. 100. 73. 94. 38 85. 74. A holy must be all one word , and so else where , A most . Δ I find here 8 numbers double , and 9 numbers between 1 and 144 , not served with words , and one to want of 144. ..... What is it to me , if Satan confound you . Δ As I put my trust in the Almighty power of Christ our Redeemer , so I most humbly , heartily and constantly beseech him , and verily believe , that he will confound and utterly extermine all Satanical temptations in these actions , else are we nothing . ..... Beseech God to forgive you your sins . I will visit you at the fourth hour after dinner . Deo Gratias . Saturday , After dinner , circa horam 4. Δ Comfort us , O God , with thy truth , as we intend truly to be thy faithful and 〈◊〉 Servants . Mitte limam . E. K. Here he is . 1 ..... You have 29 twice , the last 29 must clean be put out . 2 You have two Dlasod , you must put the latter out . E. K. He is gone . E. K. He is here again . 3 ..... Have you-not this word double ? Put two words next to that , Dlasod and ..... Look out the number of 63 Put next to it 125. ..... Δ The wicked enemy prompted falls . 4 ..... You have two 10 Make the last 66. 5 The last 77 must be 71. The rest will prove it self . Now set the numbers and gather . ..... Think not that I can erre ; if there be a fault , it is yours . Saturday , After drinking at night , hora 7. ..... Your words and numbers must be all one , or else you labour in vain . ..... 1. 2. 3. Δ Which be the words answering to those numbers ? ..... Take Common Rlodnr I will teach you no further . Δ God be thanked . ..... Take Common ..... I spoke to thee in the beginning of Darr and And , over the which there must be 121 and 125 I so instructed thee in the beginning . But it must be for a new Revolution , but not for this . Put out these numbers , let them fall elsewhere . Note that , in the Margent , for the beginning of another . 1 Take 2 Common 3 Audcal 4 Purge 5 and 6 Work 7 It. ..... Dlasod and then together . ..... 121 over Dlasod , and 125 over then . ..... Now doubt not . ✚ Pragae . Januarii 20. Sunday after Dinner , about 3 of the clock . As we sat together in the Mystical study , and the Shew-stone being before E. K. our School-master appeared therein . ..... Behold I open unto thee this key , which is not worthy for the unworthy ; neither are the unworthy worthy of it . - Yea such it is , as never entred into man before ; but the body it is , with the image whereof they have brought forth many things , to the praïse of God , in the Number of his Works . Take Common , &c. Take hold . Write it in a paper by it self . Now you have that you sought for ( you may apply it , and find your own errours ) which you are unworthy to receive any such thing . Δ Gloria laus & jubilatio sit Deo nostro altissimo Domino Dominantium & Regi Regum immortali . Amen . ✚ Pragae . Januarii 21. Monday . Mane hora 9½ . Δ Oratione Dominica & aliis precibus ad Deum fusis , pro ejus gratia & auxilio , per fideles fous Ministros , & nostros conatus promovendos , &c. E. K. Here he is . Δ Benedictus qui venit in nomine Domini , cujus nomen sanctificetur & exaltetur , 〈◊〉 & in aevum per omnes gentes . .... Remember that you are flesh , and by your works deserve nothing at Gods hands . Now then if you be man , then are you of earth , earthy . But according to your similitude , grafted in the image of God in his Sonne Jesus you are heavenly . But behold , God is opposite unto you , and his spirit 〈◊〉 not unto you , in that you are flesh , in that you are earth , in that you are filthy : in that you are the children of Satan , and that therefore , take part with him against Christ anointed of the Lord. E. K. He is out of sight now . Now if you be opposite , or more contrary to the image of him which dwelleth in you , if you dwell in him what do yee here : why presume you to enter within the Doores of him to whom you are an adversary ? Herein you shew your ignorance ; and the lumpishnesse of your fragility , in that you seek of him , unto whom you are odious , or crave the bread which is due and necessary for his children and servants . But hear my voice , Petentibus dat , sed petentibus 〈◊〉 , & 〈◊〉 , sed non alienis . Notwithstanding , of his mercy , and for that , he knew before the beginning of all worlds , the 〈◊〉 of your vessels , and remembring that you have been of his houshold , mercifully he hath hitherto 〈◊〉 at you , and at your presumption , and fed you with that bread , which is not the bread of 〈◊〉 . 〈◊〉 now considering that you continue in your wickednesse , continue in your rebellion against his Majesty , and fight 〈◊〉 under his banner which is accursed , he taketh his bread from you , shutteth up his Doores against you , warneth his servants against you , and is become a fire-brand of wrath against you . But here you will say : were not we of those number unto whom he made a promise , you were so . But upon condition : That if you would bridle your tongues from 〈◊〉 evil , and become wholly his . But you are neither his , nor bridle your tongues : but speak 〈◊〉 before the Lord , and the Messengers of his light and covenant . Therefore are you not inheritors of his promise . Behold , while the grapes grew , and the corn ripeneth , God did expect your return , for no hour is unacceptable unto him . But now the harvest commeth that the corn must be cut down and the grapes pressed , you are not as you said you would be , nor as you promised . Therefore are you excluded , for in the vineyard there commeth no strangers , nor in this harvest commeth any hirelings , for it is not the harvest of man. Δ Now either fulfill your promise and return from the multitude of your sinnes : or murmur not , though you be shut out of Doores . The earth of it self bringeth forth nothing , for it is the lump and excrement of darknesse , whose bowels are a 〈◊〉 lake . But where the heavens yield , and the Sunne poureth down his force , she openeth her self , and becommeth spongy , receiving mixture to generation , and so is exalted above her self , and bringeth forth to the use of man : Even so the Body when it lyeth in the puddle and hotchpotch of his earthly filthinesse , and darknesse making himself equal with beasts : whose dignity is not , but in their use . E. K. Now he is here again . ..... Two things you have to be instructedin , in Rlodnr , and in the Law of Coition and Mixture . The first , is the instrument working , and drawing things together of one nature . The second is the bonnds and termes , wherein every mixture consisteth , and beyond the which it cannot go . The first of 4 parts , every part conteining , conteineth his conteined double . The first is Tepens , this teacheth the rest . These two things can I open unto you in two revolutions , which is but one dayes work . But now I cease to open any more unto you till I see the favour of God more open unto you . After 7 dayes I will come again , until then , I neither am , nor speak . Δ The mercies of God be upon us , now , and ever , Amen . ✚ Pragae . Jesus Mercy . Monday . Januarii 28. Mane , hora 10 ferè . Oratione Dominica & aliis pro misericordia divina , fusis precibus extemporandis . After diverse pitiful complaints of our frailty , and calling for favour , grace , and mercy , he appeared . ..... Let the heavens prepare themselves to hear , the earth scatter her self before my voice : for I am the Trumpet of the Highest , and the piercing Spirit , dispersed into all creatures , which are from the beginning in God , and made to his glory , and the use of man-kind , that in man he might be glorified . Give ear therefore , gird up your garments , and seatter your hair abroad before the Lord , which is glorified in me , and through whom I speak ; and these are my words . Harden not your hearts against the Lord , neither exalt your selves above him that hath created you . But humble your selves , and consider you are flesh , mortal , transitory , and full of sinne . My brethren , my brethren , sinne and flesh appear not before the Lord , neither such as are sinners , and fleshly vessels apt or fit for the Lord to dwell in . Understand what the Lord is , and how great he is : a Judg to the wicked , great and terrible : a father to the holy and sincere , just , full of mercy , and loving kindnesse . If you now therefore be holy , and put on the garments of Innocency , and walk before him in righteousnesse ; Then look to have the reward of Children ; Then look for his fatherly mercies , and loving kindnesse ; Then , then rejoyce at the garments of glory prepared for you . But if you seek him in judgment , and stir him up to wrath and anger : if you cause him to call the terrible thunders ( provided for the wicke ) about him , in the most furious flames of his indignation , to gather you together like whirl Winds : if you draw his holy Angel from you , and spoil you of your armes : if he sit down upon the mouth of vengeance , and arm himself with righteousnesse against your wickednesse . Then look for the horrible and unspeakable reward of the wicked , and the consuming fire of Justice , sharper then the two-edged sword . Who hath stood before the Lord in Justice ? or who dare quarrel with the highest ? What flesh hath seen the Lord in his Majestie ? or can appear before him , as righteous ? Tear your selves therefore in pieces , and fall down before the Lord , worship him as a father , and become his children : for his Judgments ( my brethren ) are terrible , and his wrath is without measure . Many wayes you are bound and tyed unto God ; As by discipline you learn. But three special wayes you have been advanced by him more then your brothers or sisters have bin : The first in the visitation , 〈◊〉 he hath comforted you , and exalted you above the worldlings , of his good , pure , and just Ministers of eternity and light . Secondly , in that with his own hand , yea , with the beck of his own eye , beyond the ministry of Angels , he hath divers wayes protected you : defended you , yea , and snatched you from imminent and violent envy , and prepared destruction of Satan , at home , abroad , and diverse other wayes , secret and not to be opened . Lastly , that by their meanes and ministry , which are his good Angels , and minister unto him , he hath guarded you from the wickednesse of your own Country , and hath brought you , ready to place you into the lap of a Virgin , with whom , if you take part , you shall ascend into that Hierusalem , which shall descend , and there live for ever . Therefore ought you , above all men , to lift up the horn of the Lord , and to blow his praises abroad . Therefore ought you when others are full of idlenesse , the dalliances of sinne , to humble your self upon the earth before the Lord , and to praise his Name . Therefore ought you , though all flesh forsook the Lord , and cried out against his anointed , to stand stifly against the malice of the hills , and to be without fear . O my brethren , therefore ought you ( in very dee ) to shake off your wickednesse , and to cleave ( before the Lor ) unto the innocency of Angels , delighting in the one as an eternal food , despising the other as a fire-brand for Hell-fire and the wicked . Δ O Lord , Velle adest nobis , ast absque tuo singulari favore , & auxilio non possumus perficere , quod ita debemus praestare . Igitur Deus . Lo , behold , your humility is not , you are sealed to the World , and according to the World measure the Lord ; Therefore with the World shall you be judged . Therefore shall the Lord sit in judgment against you . Δ O Lord , what prevaileth us that we are are born ? or what prevaileth us that we have heard of the mysteries and promises most merciful of the highest , as concerning our Election , if the Lord will not help us in our great frailty and misery where shall we become on the face of the earth ? &c. ..... Hear me . Fret not in Spirit , for it is not in thee . Δ E. K. Now a flame of fire flasheth in my face . ..... O yee of little faith ! O yee of little faith ! O yee of little faith ! I have gathered you together as Prophets . But you flie from me . If I had known or foreseen , that to sit on the seat of Kings , had been meet for you , to have had habitation or dwelling with the crafty Counsellors of the Earth would have made you fit for me . If I had seen that pride of the loathsome heaps of money ill gathered together , could have sanctified you before me ; Then could I have lifted you up , placed you amongst the worldly wise , or opened unto you the lowth of the Earth . But I provided you against Kings , against Counsellors , against the Governours of the World , to open my judgments , and to bear witnesse of my power . But since you are so full of rebellion , and will rise up against the Lord that made you , disdain to take part with his holy Spirit , that you may be rectified and 〈◊〉 to the performance of his holy will ; Hear [ Δ ] thou my voice . Take whomsoever thou wilt , in whose face the Lord shall seem to dwell , and place him with this Seer , and let him stand seven times by him : I will take the spirit from him , and will give it unto another , unto the same that standeth by , and shall have power to see : and he shall fulfill my word , that I have begun . But if thou do so , take heed that upon his head there come no rasor ; But keep him for me . I come again . Δ O Lord God , thou hast coupled us two together , in thy election , and what the Lord hath joyned , no fleshly fancy of mine shall willingly separate . But Lord , if it be thy will , seeing he is so hard to give credit to thy holy messages , without some proof in work first passed ; as for example , this doctrine of the Philosophers stone ; that so he may come to be allowed , though he imitate Thomas Dydimus in his hard and flow belief , or credit given to thy Ministers in this Action . Lord , proceed herein , that he may perceive thy power and mercies , &c. And Lord , because he is to receive the pledge of thy 〈◊〉 , and mystery of the heavenly food , we would gladly hear of that holy Sacrament some discourse for our better instruction , and his better incouragement to the mystery receiving . Δ After a good while , in which mean time we had discoursed of the Sacrament receiving , and of the Philosophers stone making , he appeared . E. K. Here he is now . ..... Note well what I say unto you . E. K. He openeth his face , he putteth on a white garment , he taketh up the four corners of his garment , and putteth them under a broad girdle he hath : on his head is nothing , but hair reddish wavering . ..... God , in the beginning , of Nothing , by himself , made , created , and gathered together all Creatures ; of Nothing , because in himself he is . E. K. He holdeth up his hands , and looketh up to heaven , and seemeth to pray extentis manibus . ..... If he Be , then doth it follow , that nothing is , but that which is God. But God made not all things ( made and create ) of himself , neither out of himself : therefore of nothing . Understand therefore , that God from beginning , and beyond the beginning in himself , in himself as God , conteined I am and is , proper to himself , and for himself : But also by the knowledge of himself , he conteined also that Nothing , of the which in his secret and determined purpose separated from himself , he intended to make all things . It followeth necessarily ( therefor ) that that which was not , had no power of it self , must remain after the Image of IS , brought or knit together by the Wisome of God , substantially in himself , whereby Jesus Christ appeared in his God-head . But behold , when God the Father and the Son , through one spiritual substance and illumination , from one centre , had gathered together ( Ictu Divino ) that Nihil separable . E. K. He seemeth to be consumed to ashes in a fire , and so lyeth as it were in ashes prostrate . E. K. Now he is up again I know not how . E. K. He seemeth now to be very clear , and in manner transparent . ..... Say that last . Δ I read , But behold , when God , &c. as in the 8th . line above . E. K. He looketh about him diligently . ..... Then did he separate that Nothing from himself , and as it marvelously lay hid in him : so marvelously he wrought upon it : Not at one instant , for then it had been like unto himself . But in time , which he first made out of nothing : which being consumed , Nothing shall return into the place from whence it came . And that which hath offended in nothing shall be a second , opposite from God , and out of God ; which shall have continuance , world without end : And it shall be alwayes vexed , the Spirit of God mediating : not of the substance or purenesse of God , or of his Spirit , but with the self-same Nothing ; out of which God created all things . Seeing therefore , that the Will of God , which is his Image , separating Nothing from eternity , in time made all things ( being the work of six dayes . ) [ But I teach you a Mystery . ] All things that through God are moved to the Center by the Spirit of God , ( which is the center of the Godhead ) are not after the world , after the consummation of the world , as Angels and the blessed souls , are not to be reckoned with [ that ] Nothing : But are of God , because they dwell in him , of whom it is said , There they shall not need the Sun nor the Moon , the Lamb himself shall be their light , and a shining lamp for ever . Note here that the Trinity , first , second , and third , totally not moved , but by himself , in himself , time bringing forth all things according to his Word , made all things except Man. For why ? when all things had pleased him , not because they were , but because by the Word ( the Image of himself , and wherein he is delighte ) they were made , he made man , as the Scripture teacheth you , how by the Spirit of God in Moses , that he should injoy and use the benefit of all this something proceeding from nothing in the Creatures of God in their kind : that in him God might be glorified ; not onely in this world , which is your earth & vail of misery ; but also and chiefly that the memory of his exceeding and great mercy & omnipotency might remain before him in heaven , in the image of man , and the most excellent Creatures , world without end . E. K. Now he is faln into ashes again , as before . E. K. Now he standeth up again , as before . ..... Here is the making of man to be considered : for of the most excellentest dignified , and 〈◊〉 part of Nothing distributed , as it were approaching neer unto God : God made the Soul of man , as a thing knit or tied in the convex of his own Sphere , not taking part with Nothing materially , but with Nothing Immortal . The Soul was made spiritual and increasing , wherein the Philosophers , the wise men of this world are deceived , and hath been a secret shut up in the Book of Esdras , not fit for the world . For even as flesh by conjunction and commixtion of likelihoods proper in their own nature to bring forth the 〈◊〉 of himself ; so doth the most execllentest part of man , taking part with the vicinity of God , ( and so 〈◊〉 moving ) bring forth , after the manner of eternity , every living soul : the Spirit of God ( conjoyned with the 〈◊〉 ) working with him in his infinity . 〈◊〉 in the beginning God hath not numbred 〈◊〉 all souls that shall enter into those vessels , or other part . But the matter material in himself , he knoweth and hath limited , beyond the which , , there cannot be . Therefore it is conteined in Number : Not , that it is 〈◊〉 in Number to be numbred , but within the proportion of number conteined in the knowledg of 〈◊〉 Christ , taking 〈◊〉 with man , and so to be numbred . Adam fell ; 〈◊〉 God his Commandment , and therefore was his soul darkened , bare and naked , because he wanted the beauty and excellency of Gods Spirit , wherein he dignified him , and made him like unto himself , being a living soul. He was cast out , and now casteth off misery , wanting the knowledge of those things , for the which he was created . Now God , the image of his Father , grieved at the fall of man , and moved with pity , vouchsafed , because of the excellency of man , to enter into man being before 〈◊〉 , into this part of nothing , into man. Not that he would beautifie himself with any thing that man had : But that , Become man , begotten of the Holy Ghost , he might , as you know by the Scriptures , make man acceptable again with God his Father , God himself , with God in unity , for 〈◊〉 and Terrour is God the Father , Mercy and love is God the Son Wisdome and knowledge is God the Holy ghost . He , since 〈◊〉 became man , put not on the flesh of man to become a lyar , but that the flesh of man might be full of the spirit of truth and understanding . E. K. Now he is faln again into ashes . E. K. Now he is up again . And so receive forgivenesse of sins , and be at one with God , which is to say , in his favour , taking hold in God , not as created , and from Creation sinful by fall . But by ransonse and redemption as bought and made free in Jesus Christ , which offered up the Sacrifice of frankincense , gold , and myrrh , of true propitiation , for the quick and the dead . Now , my brethren , give good ear what I say unto you . The wisdome of the Father , in love , created and made man , dignifying him , and exalting him , as the Lord and Master over all Creatures mortal . But how ? by Plasmation . For it is written , Let us make man. Here thou seest also the Scripture saith , that God took of the Earth . Mark this word , and consider it when I shall apply it . Now if this power , if this Plasmating , if this Taking , which was the Word , become man , perfect man ; then followeth it , that man was and is , God creating and created . If therefore this conjunction or knitting together of God and man , bear the image of him , in excellency and power , which created all things , and by whom this Nothing was spread abroad , and had form in his parts : then followeth it , that the self-same God and Man being truth , speaking of himself unto his Disciples saying , This is my body . E. K. Now he is fallen again in ashes . E. K. Now he is up again . ..... Read. Δ I read , Now my brethren give good ear , &c. E. K. Now he holdeth up his hands . ..... did in breaking of bread , which signifieth the earth , in taking it signified , the power of making , and his own Office , and breaking it before his Disciples , according to the secret sense of mans soul , then being yet alive , give himself in the bread , and in breaking unto his Disciples , as the sense of his word spoken . E K. He speaketh that I understand not . ..... did import and truly signifie himself , his 〈◊〉 body , to suffer , and suffered in that , in him , in his Godhead and wisdome before the worlds it was so : his very true body and very true blood . But notwithstanding 〈◊〉 . Consider of this . E. K. He is gone . Δ Blessed be . E. K. Now he is here again . ..... Mark here for whom , and unto whom Christ took , and brake bread : also took the Chalice , and called it his blood of the New Testament , which shall be given . Here you see , that in faith , and Sacramentally it was given unto his Disciples there , which was also to be given upon the Crosse for the redemption of man kind ; for else , why should he have said , which shall be given ? But here my Brethren , in that it was to be given , it was to seal the perpetual and everlasting memory thereof unto the destruction of Satan , and the comfort of his chosen . But in spirit , before , he had pacified the wrath of his Father : Therefore it was given and to be given . But unto whom ? to his Disciples , and not unto strangers ; not unto the Scribes and Pharisees , but unto such as did apprehend him by faith . Here thou seest , that to apprehend by faith , is to be comprehended in the love of God. But in that Christ said that shall be shed , it signified unto the worlds end : for his blood is always shed before his father , as a satisfaction for the obstinacy and sin of man. But the remembrance thereof is the power of doing , that he gave to his Disciples , which consisteth in Act , which must be done in the Church of God , yea even unto the end . For as God ( Jesus Chris ) is said to be a Saviour and anointed , so is he an eternal King , and a continual Saviour of such as fly unto him , conteining in man ( being dignified through his Godhead ) the eternal power of presence and Being , in all places wheresoever . Consider ( my brethre ) unto what use should the body of Christ be , if the Body it self were not a Sacrament , and the holy sign of the peace between God and man. Behold it is said , unlesse thou eat of the flesh and drink of the blood , thou canst not , &c. If the Disciples did eat the body of Christ , Christ ministring himself , and standing by , not yet crucified , why therefore shouldest not thou eat the body of the same Christ , which dwelleth in thee , and in whom thou hast to dwell . But here is to be considered the manner of eating . E. K. Now he falleth in ashes again . E. K. Now he is up again . ..... But at whom shall we learn this manner of cating ? My brethren , of his Disciples . For although Christ himself alive , visibly and substantially stood beside them , and ministred unto them : Notwithstanding took bread , brake it , and gave it unto them , saying , This is my body : They simply did believe it , considering and acknowledging his Omnipotency ( which Peter had grounded in saying , 〈◊〉 the Son of the living God ) If therefore he be acknowledged of us ( I speak for yo ) to be the Son of the living God. Then must we truly confesse , that all things are possible unto him , and that by faith , we ought to believe the mysteries , works and wonders of God , Sacramentally opened and to be used for the cure of our own sores . [ He speaketh I know not what , nor to whom . ] ..... Read. Δ I read : But at whom ? &c. And not as the wicked use to do ; Tie the power and majesty of God and his Omnipotency to the tail or end of reason , to be halled as she will. If his Apostles have left us examples of belief , have taught us how to believe , and upon what rock and foundation to fasten our belief ; Then simply and nakedly follow the steps of true Faith , and laying reason aside , believe . But here note , that this Sacrament is to be ministred amongst the Apostles , amongst the Ministers and true Servants of God , in his Church , and not in the temple of the Scribes and Pharisees , Hypocrites , and Deceivers , which 〈◊〉 they tear Christ Jesus and his body after the frowardnesse of their own sense , do eat ( as Judas did ) and so perish eternally . But I say unto you , and teach you , that wheresoever in the true Church of God remembrance is made , and the use of this Sacrament is celebrated of the true body and blood of Jesus Christ crucified , there is also the true body of Christ , God and man substantial , and bread of eternal comfort and food , to such as humbly , nakedly , and penitently receive it , propitiatory for the quick and the dead ; not unto such as are dead in sin , and in hell , and out of this life , but unto such as are here Sinners , and so dead , and to be revived . For he that dwelleth in Christ is quick , because he dwelleth in life and light . But he that goeth out of Christ through sin , and in whom Christ dwelleth not , he is dead . For this , I have said . Δ Lord , what shall we say to the Priests , when they would have us to acknowledge Transubstantiation , &c. ..... The bread that was ministred by Christ unto his Disciples , was not a figure of his body , but his true body . So the Minister using the office and person of Christ in office , pronouncing the [ Δ ] words , doth also give unto the people not Bread , but the true body . But hear me , Thou must consider it as a Sacrament , and must believe as the Disciples did , that it is the true Body of Christ , that thou eatest in the form of Bread. Δ As concerning under both kinds recieving , what is your doctrine ? ..... Caro & sanguis faciunt corpus & cosstituunt . Δ Then it is no offence to God , to receive under one kind onely . Δ As concerning the worshipping of it , being lifted up by the Priest. ..... That , by faith , ( in that it is believed to be the true body ) is also by faith to be worshipped : Not in that it hath the shape of bread , but that it is the body of Christ. true God and man. Δ As concerning also the reserving of it , being consecrated , what are we to understand ? ..... Reason hath no place here : To them that receive it , it is a Sacrament . But receiving ceasing , the Sacrament ceaseth also . Celebrandi , & accipientibus , Sacramentum & Sacrificium est : 〈◊〉 celebratione , & nullis accipientibus , cessat Sacramentum & Sacrificium . Nam Sacramentum 〈◊〉 ab institutione & modo . The mean consisteth in them both . ..... To morrow you shall hear more of me , in the mean season consider you , How merciful God is unto you through me , and open this doctrine also unto your wives , that they may also know God truly . Δ Gloria in 〈◊〉 Deo , & in terra pax hominibus bonae voluntatis . ✚ Pragae . 1585. Januarii 29. Tuesday . Manè hora 10½ . Orationibus finitis , post hesternae actionis lectionem , apparuit , facie velata , ut prius . ..... I demonstrated to you , yesterday , how the visible 〈◊〉 or matter appearing was united and knit unto the visible , significated : wherein and whereunto I answered in my own form and person , for whosoever talketh of God and Christ expounding the Scriptures , ought to talk plainly , truly , and openly , that that which they speak may be under stood . This is the Office of a Preacher . Even so I talking of God , and illuminated to this Office , for the time , was bare , because I spake not of my self . But the doctrine I taughtyou was true : and is worthy to be graved in golden Tables , and monumentally to be placed upon the altar , wherein man may see , as in a glasse , How God through his Sacraments and holy institutions , sanctifieth , regenerateth and purifieth man unto himself . Now to the work intended , which is called in the Holy Art Gebofal , which is not ( as the Philosophers have written ) The first step supernatural , but it is the first supernatural step naturally limited unto the 48 Gates of Wisdom ; where your holy Book beginneth . The last is the speaking with God , as Moses did , which is infinite : All the rest have proper limits , wherein they are conteined . But understand that hoc opus unum receiveth Multiplication and dignification , by ascension through all the rest that are limited according to their proper qualities . Of this knowledg I have laid a sure foundation , have taught what it is , and the instrument wherewithal , and whereby it is . The manner of proceeding , and her Basis. So that there wanteth nothing but the simple and easie unknitting of those things that are wrapped , not with the bands of it self , but with the obscurity and caliginous Cloud of your own ignorance . But if the Cloud be in you , then by your own help and consent it must be removed . Δ By the favour and help of the Highest we trust the Cloud shall be removed . ..... Take heed therefore you lift not up your selves in mind , presuming against reason , ( whereby you are knit together ) and the will of God : whereby you are taught obedience . For pride is hateful before God : and to be in love with your selves is the greatest ignorance . Shall a dark selter brag or boast of her beauty ? because she receiveth light and cleernesse , by a Candle brought into , or shining into her . No more canst thou , [ E. K. ] for the ripennesse of thy wit and understanding is through the presence of us , and our illumination . But if we depart , thou shalt become a dark seller , and shall think too well of thy self in vain . Matter wanteth amongst you , the fire cannot continue , but when you bring more Wood , you shall have more fire I will not visit you again , until the seventh day . Δ Deo nostro Omnipotenti , Sempiterno vero & vivo , sit omnis Laus , Decor , Gloria & gratiarum actio , nunc & semper . Amen . ✚ Pragae . February 5. Tuesday . Mane , horam circiter 10. Δ Orationibus finitis , & specialiter pro misericordia divina super nos tres , [ A L. ] E. K. ] Δ ] ad ejus honorem , laudem , & gloriam . E. K. He is here now . Δ Gloria patri , &c. Wo be unto the World , for the hath appeared before the Lord unpure . Wo be unto the Sonnes of men , for they are the dwelling places of the beast . Wo be untothe seed of the earth , and unto the seed within her , for she is touched with fire from on high , and is trod under the feet of the Highest . Who is he that girdeth his 〈◊〉 unto him : or what is he that is ready for the battel ? such as have 〈◊〉 the Lord and are run astray : and hath placed himself with the scornful . Great sorrow is at hand unto all flesh : the 〈◊〉 shall be 〈◊〉 down , and the streets shall bear 〈◊〉 or them . For there 〈◊〉 〈◊〉 proclaimed in Heaven , and the God of Hosts hath put on his armour , and is become a fire of warth Now commeth the time , that such as so , 〈◊〉 God , shall fall down Headlong , and such as have been lifted up , runne astray and down willfully . Happy 〈◊〉 〈◊〉 that endureth and 〈◊〉 a Labourer before the Lord , for he shall enter into his holy 〈◊〉 and had be crowned with the Victory . Such as God covered , they 〈◊〉 from him : yea , such as serve at his Tables , become his enemies . What therefore hall I say ? I make 〈◊〉 , but I reap it not : I build , but I enjoy not . Δ 〈◊〉 to us , O God , and help our 〈◊〉 , purge 〈◊〉 〈◊〉 , and create a clean heart 〈◊〉 , &c. ..... 〈◊〉 〈◊〉 〈◊〉 an his heard : but he that is 〈◊〉 entreth , For into the Sanctuary of the Lord , no unclean thing commeth , for being cleansed , they enter . He that is a 〈◊〉 , or an Apostle , or a 〈◊〉 called , by the mouth of the Lord , and so seperated from the rest , let 〈◊〉 do his duty ; First , that he make himself clean before the Lord ; And then may he hear , and sit in judgment , against the impure and unjust , and may see the works and wonders of the Lord in his holy place . . E. K. He is gone . Δ After 〈◊〉 we had 〈◊〉 together , I fell to this Prayer . Δ O 〈◊〉 〈◊〉 〈◊〉 heard our conferences , discourses and resolutions : O God , be our 〈◊〉 , and 〈◊〉 the 〈◊〉 gnances of purposes , so as it may appear that thou art the merciful Father , the almighty and living God , the 〈◊〉 of all things being and that thy promises made in mercy and favour , shall not with 〈◊〉 〈◊〉 be overthrown , or hindred . Manifest thy power and glory to us herein , that thy Prphectes may come to light , to the end and purpose thy Wisdom and power may work thy own honor and glory . So be it . E. K. Now sir , where are you ? ..... Here I am , the servant of God. 〈◊〉 vestrum , 〈◊〉 est hujus negotii minister . Alter , Puer . 〈◊〉 ad unpleat minister ministerium : Puer autem humili & se ministerio . Understand that . Δ 〈◊〉 or the old 〈◊〉 told us of a man naked , who cloathed himself with leaves , and of a child , and a 〈◊〉 , &c. Anno 1584. Aprilis 21. Cracoviae . Hear my counsel , and follow it . Wonderful , and great are the secrets and judgments of Gods determinations to come : which are all ready leased and 〈◊〉 into your bosome . They are great and true : and are like unto the Rainbow which the Sunne maketh by the aptnesse of the matter and place ( that sheweth it self suddenly and many behold it : So shall the harvest of this Doctrine , when the Vial is runne , and the World receiveth disposition , shew himself wonderful and terrible to all Nations . But if the matter agree not with the weaknesse of your understanding , and palpable blindnesse ; Repine not , neither murmur . But pray , that you may have the spirit of God , to understand , and that your eyes may be opened . The Prophet [ Δ ] saw , but his boy did not . But the Prophet praying , the boyes eyes were opened . These mysteries are delivered and taught to a Minister apt for them through the Grace and foreknowledg of God , wherein ho hath blessed thee , d ee . Vnto thee is 〈◊〉 the dignity of this mans vessel , which ministreth unto thee , as a servant . He therefore is not part of the labour , but part of thy knowledge . Kelley . True it is , that this rain falleth out at thy request . But lo , thou art let into the garden , and art preferred before all others , as a gatherer , that the wonders of the Lord may be finished in his House . Therefore seeing thou art let in as a servant , not as a JVDG , lay Judgment aside , and do thy duty . So shall it come to passe that the minister , through thee , shall be satisfied , ( as through the labour of a necessary ) and thou through thee satisfied , shalt be satisfied also . In the mean season gather thy self together , fear God truly , and humbly go home unto thy Mother . Endeavour thy self to know things necessary for mans understanding , whereby thou shalt be apter to judg , and to take part with the * Spirit of God. I promise thee , if thou do so , that the Spirit of understanding in all humane knowledg and divine , sufficiently for thy Profession , Calling , and Creation shall multiply upon thee . Δ I presume not to interrupt your discourse of matter , but as we are knit with the Lord A. L. in 〈◊〉 of friendship , for the Service of God , so doth charity , and the order of our affaires require that somewhat we should understand of his present estate , &c. ] ..... Cast pride away and be humble : for he that hath an humble spirit knoweth much . Et cum puer Prophete , es , ab illo quaere , 〈◊〉 te informab it . Video & 〈◊〉 , 〈◊〉 non video , Lasky . Δ Oh Lord , what is this , what is this ! Oh Lord ! ..... Sedem posuit Satanus in cor 〈◊〉 , & neglexit mandata Dei. Si quae dixi feceritis , bene fiet vobis : Sin minus , fiat vobis , sed 〈◊〉 mihi . Δ Give me leave to speak I pray you . ..... Fio , loquendo , macer . Δ If Lasky 〈◊〉 , ( upon whom so much of our worldly doings is grounded , as the House-keeping , still in Cracovia , in hire for an year , &c. ) How shall we supply the wants ? &c. ..... Si ceciderit , statu . Unicum habet [ A. L. ] à coelo secum relictum . But iniquity and negligence causeth him avolare also , of 21 , this is the last . Δ O Lord , Lord , Lord , have mercy upon us . ..... Consider this last 〈◊〉 for I can counsel you no mora . As your sight is , so shall you see me . Δ I beseech you let me know your name , if it shall not offend you to ask . ..... Sum sanetissimi figilli foederis centrum . Δ Are you the same that is about the Crosse in the Center ? ..... I. [ ] Δ Then are you Levanaël . Leva . Relinquo , sed non desero . E. K. He is gone . Δ Gloria , Laus , Honor Deo nostro Omnipotenti . Amen . ✚ Pragae . Februaris 18. Monday Mane horam circitèr 9. Δ Orationibus ad Deum fusis , & aliquantulum de E. K. quantum ad mysteriorum participationem presentem : ut misericorditèr nobiscum agat , & illius [ E. K. ] intentionem , & fidem Catholicam respicit , & ut sua divina bonitas nobiscum procederet in mysterio perficiendo ; viz. de lapide Philosophorum , propter honorem & gloriam sui nominis , &c. E. K. I see an endlesse thing like a red Sea. A head cut off from a body doth appear : the Hair hath bin pulled off it : that Head appeareth to come out up of that bloudy Sea , tumbling sometime one part , and sometime another upward , and sometime under the water clean . E. K. Now I see a Tree upon an old Hill full of mosse in a desolate place , besides the former water . The Tree is sprung of a graft , which hath been grafted in The Tree hath a few green leaves on , and many old leaves : The state of the Tree is as if it were Autumn . There lyeth by it the top of a Tree cut off , and dead withered . The Tree hath a eleven Shots or branches issuing out of it . There tumbleth down from heaven a white thing , and out of it issueth an arm with a broad axe in his hand , such as they hew pamnel board with , it seemeth to be about a yard long That hand with his nail maketh a race down along the body of the Tree , and then spreadeth the bark open from that place of the race made . Quod erit , & futurum est , est & non est . E. K. That voice seemeth to come out of the top of the Shew Stone . E. K. On the place of the Tree where it was made bare appeared two figures of 8 , one in manner under another . Now the bark is put together again , and the Tree seemeth whole , and as it were not cut . Quod erit & futurum est , jam est . E. K. At this word he strook off ten of the Tree branches , and the stem or branch that standeth , seemeth to be now between me and the Sun risen about an hour high ; And that stem or branch hath five lesser branches out of it . Every . E. K. Now there standeth one like Michael , , with a tanckard in his hand of silver and stooped , he saith ; Mich. ..... Iterum Lavabo te . E. K. He washeth with water , and his hands the old branch cut off . Now he taketh that old branch up in his hand , and holdeth it up . The ax is torned from the tree . ..... Plantavi te , & neglexisti mandata & statuta legis meae , & in superbia tua defalcavi te : Sedjam memor sum verborum & 〈◊〉 mei apud patres , & occupabis locum solitum , & ipse rorabo te 〈◊〉 coeli . Jam ponam timorem in cor tuum , & visitabo te legibus meis , & introducam pedes reductos in Sanctuarium : Neque cades , sicut patres tui ceciderunt ; Induxi 〈◊〉 malam & 〈◊〉 , & benedixi ei , ( sed proh dolor ) taedet me . Igitur dejeci , & praecipitavi illos à me : Ne forte triumphantes posuissent nullum Deum . Michael ..... Magnus es tu Ben Elohim , magna est gloria tua , magnitudo tua superat coelos , & jam 〈◊〉 in 〈◊〉 . E. K. Now Michael putteth on the dead bough on the former tree : Now he with the ax with his thumb , closeth the barks together . Now out of heaven commeth drops of a rain , and that stem which was so put to , had 12 branches ; and both that and the rest springeth together very freshly . Michael . ..... Qui habet occulos videat , & cui sunt aures audiat . Deo E. K. Now appeareth one like Δ under the tree . E. K. or Safeguard . And also I see my self ( said E. K. ) comming there , and my Gown is all white , but 〈◊〉 : and Δ seemeth to have a white Gown , or rather like a womans safeguard full of pleats , and full of mens eyes . There appear seven more , six men and one boy . One is a Blackmore . They have all white garments also . The tree at the first seemed to bring forth and shew horns , and after that there appeared men issuing out or growing plentifully on that tree , and those men to have those horns . Then he with the Ax pulled one of those men off , and pulled one of his horns , skull and all , and thereof gave to eat to Δ , E. K. and the other seven ; and they did eat : and so all the Vision did vanish away , nothing appearing in the stone . ..... Ista ad rem ; Vos autem post modicum admonebo . — Δ After half an hour , wherein we talked de Conversione Judaeorum . E. K. Here is now Levanael , as before time . Levan . ..... O thou which art of the seed of the earth , attend my voice , and open thy heart , that thy bowels may be filled with gladnesse , and that within thy head may wisdome enter , since God hath not onely called thee , but also hath made a choice in thee , If thou hear his voice , and obey it . Be not stiff-necked , neither suffer sensual imaginations to obscure or defile thy inward understanding . The first nourisheth thee to the 〈◊〉 of thy flesh , that thy flesh perishing may also carry thy soul with it . The second teacheth thee to understand thy self , and thereby to acknowledg the Creator : that thereby thy soul purified may also purifie thy body : that thereby in the end 〈◊〉 mayest rise a purified and perfect Creature . Behold , there are which rise ; and have lost their bodies : and there are also which rise , and they rise in body . Qui appetit se propter se , not intelligit Deum , sed qui intelligit Deum , appetit seipsum ; sed appetitus ejus non est à se , sed ab alio . Since therefore , to seek God [ not ] for your own sakes , is to glorifie God , lift up your selves , and behold the heavens , and look into the earth , and muse at her wonders : And let not the lesser part carry away thegreater . E. K. I pray you speak higher , I can scarce hear you . Those that have their Sanctification through promise , and fulfilling of the Will of God , have alwayes forsaken themselves : But yet , for themselves , followed his Commandements ; Therefore I say for sake your selves , and do the will of God , that for the comforts of your selves , and your eternal salvation , you may seek God. But he that seeketh God , seeketh him through patience , through afflictions , through temptations . Therefore despise this Monster that tempteth you , and neglect her in the middest of her pride , for she is poor , miserable , and prepared as a fire-brand for destruction ; if you seek riches of her , she hath none , if you seek wisdom at her , she knoweth it not , if you desire 〈◊〉 , and the joyes of rest , she cryeth out against you , Watch , Watch , and 〈◊〉 up your selves . And if you seek eternal life , or study to please God , and to glorifie him , whereunto you are created , seperate your selves from the Harlot . Swear your selves her enemy , and hate all those that take part with her ; For , behold , she is become an enemy of him that created you , a Blasphemer of him whom you seek to glorifie , the daughter of him , which set himself against the Highest . Therefore for your Creations sake , ought you to despise her . For your Redemptions sake to neglect her , and for the Glory that you seek to attain unto , utterly to despise or contemn her . But here , peradventure , you will say unto me , as he said unto Christ the Sonne of the living God. E. K. He maketh cursy , and kisseth the ground . What shall I do to enherit everlasting life ? I say unto you follow the Commandements . Behold , it is written , I give you a new Commandemnt ; Love one another . How love you one another without Charity ? But what is Charity ? is it not the gift of the Holy Ghost ? you know it is so , you know also , that the Holy Ghost is called a Comforter . But consider with your selves , why he is called a Comforter ; Not because he comforteth himself , for he is all comfort ; But because he is the comfort of such as he hath spoken to , saying , I have given you a new Commandement , Love one another ; But , who are they ? Even they that eat the flesh , and drink the 〈◊〉 of the Sonne of man Jesus Christ , the Sonne of God , true God and man , which unlesse you do , you are not of that Company unto whom Christ said I give you a new Commandment . For in so doing you are 〈◊〉 in Christ , are subject to the Commandment , tyed unto Charity , wherein you are refreshed by the Holy Ghost the Continual Comforter , and giver of wisdom to such as dwell in Christ. See therefore that none is of Christ , that hath not Charity , neither hath any Charity , that is not of the Company of such as feed of the flesh and bloud of Jesus Christ , without the which there is no Salvation , therefore art thou E. K. a lyar when thou sayest I fear God , I love God , I intend to live well and in obedience , for thou followest not his Commandements , thou fliest from him ; Therefore thou art not with him . But I hear * thee saying , I confesse my self to Christ before the Throne of God. But thou hast not offered thy self unto the Priest , neither hast laid down thy Sacrifice . I say unto thee , Thou confessest not thy self , neither thy sinnes , before God , because thou commest not where he is . Not that God seeth thee not , but that he is said not to hear sinners , unlesse they be penitent , but penance is limited by the Church , and sorrowfulnesse is not judged by thy self , it 〈◊〉 thee therefore , if thou wilt flie unto Christ , to enter into the Company of such as professe him , where he is , and with whom he dwelleth . There , at what time thou repentest thee of thy sinnes , and shalt confesse them with sorrowfulnesse , before him which is in office at the mystery ; there also by the mystery ( which is Chris ) shalt thou receive forgivenesse of thy sinnes . For if he that ministreth , is heard in the power of his Administration , and Sacramental vow , much more hath he power to forgive Sinnes ; For lo , that he doth , is not of himself , but his dignity is of that , whereof he is called a Priest. Now therefore I say unto thee E. K. until thou make thy self clean , thou shalt continue filthy , & immundis & impuris , non revelat Deus Sacramenta . But even as thou , not clean , seest , and yet seest nothing : so being cleansed , not seeing thou shalt see , and see all things . I have done . Δ Gloria Patri & Filio & Spiritus sancto , sicut erat in principio , & nunc & semper , & in secula seculorum . Amen . ✚ Pragae . 1585. Februarii 23. Saturday A meridie horam circiter 2. Orationibus ad Deum fusis , pro luce & veritate divina , &c. Δ The occasion of this comming to the Shew-Stone , was that as we sat together in the Stove , there was a pat or stroke or two ( not natural ) given on the Bench and Wall : and withal I felt on my head a heavy moving thing , and also after that E. K. felt on his back , as if one had written letters distinctly : whereupon we went to understand the will of God , as being thereto half warned and stirred by these tokens . E. K. Madimi is here . Δ Benedicti sunt pedes evangelizantium pacem & favorem altissimi . Madimi ..... What should I speak unto you , since you have no faith ? Why should I teach you that despise my documents ? I knock in vain , for you hear me not . Vnus unam alius aliam quaerit : dispares est is . Δ Deus potest 〈◊〉 & 〈◊〉 satisfacere , bona semper petentibus . Madimi ..... Shall I speak , or no ? Δ Speak in the Name of God , who would not hear the words of the wise and of the mighty , of the good and true ? Madimi ..... Shall I close my mouth , because of your wickednesse ? or shall I open my mouth , because my Mother hath commanded me ? I will go back , and will desire that my mouth may be sewed up with a double threed : for assure your self I will not come again willingly : But if she say again , Go , I will come . Hui , wherefore doth God give bread to Dogs : or suffereth his sonne to shine to the bottomlesse Caves ? I know a cause , but yet I am torn in spirit . O Mother , Mother , if thou shouldest speak unto this people , out of and from above the Clouds , they would melt before thee , yea , they would fall . But lo thou speakest unto them by thy daughter that they may stand and hear , but they hear not : But I swear unto thee , they despise thee . What shall therefore become of them ? I go , I will see if I can absent my self from them . Δ She went away as if she had been angry , in the mean space we argued after our former manner ; E. K. as he was wont , and I still in my constant hope of Gods mercies . E. K. Now she is here again . E. K. She putteth off her peticoat , and putteth on an other Garment full of pleats of a golden colour , and after that an other Garment , upon that Garment with many Crowns bordered on it , with hands out of every of them , and a great part of the Arm , they are right hands , the first Garment ( which she put off ) and flingeth it into a fire . Madimi ..... I speak unto you , though I say nothing . Madimi ..... The counsels from above , are perfect , because they descend . But the wrappings of mans wit , are unperfect knots , hard to put together , and harder to unlose : Therefore they are not . But these are of God , and they are true . Envious minds , and false hearts , do hunt after thee , and they have said and have conspired ; But I have said unto them , be it unto them , as they have measured unto others : And that which they have nonrished in corners , let it be fire , and consume their dwelling 〈◊〉 ; Let it seek out their brothers : Let their throats be burst in pieces : Let it range 〈◊〉 their Kingdomes , and let it burn down the gate of their borders , that the way may be wide : for a narrow way serveth not where I bring in mischief , I will bring her to the borders , and will place her in the Gates , and will say unto her . Accipe tibi vim . And I will give her a two edged sword , but I will not enter in with her : because I will not hear their Lamentations , neither be moved with their groanings . These are the hard and heavy knots , that the evil spirit and mans wit hath wrought togther ; But because they are humane , they shall perish . Truly it seemeth good to my Mother and me : and our consent thinketh good also , ( and the rather because she hath prepared the way by her own wisdome , which part of the North you must alwayes ( look unto , ) and be directed by . For why , that Constellation is true , and doth teach those that erre ; Those also that are right , it comforteth them . But I will go unto my Mother , and ask her once more , whether I may hide these things from you . E. K. She is gone . Δ We read over the premisses , and gathered , that some treachery was devised against me : And therefore , I beseech God , to give us his counsels , and advises , to be my guide and protector , my light and comfort . E. K. Here she is again . Madimi ..... That you both , or ( if you will be distracte ) one of you , go secretly hence , and speedily unto Lasky : So shall it come to passe , that he whom they intended to imprison , ( saying , we will compel him to perform his word , least he peradventure triumph elsewhere against us ; ) [ & ] may at last , open the Prison Doores for them , and salute a strange King , even in the self same place , where they shall eat to morrows Dinner . But when they perceive that you are gone ; Then will they understand that you knew , and that the spirit of God was amongst you . I come again . E. K. She is here againe . Madimi ..... If these words be true , bear witnesse of the truth : if you think them to be false , you need not follow them . Δ How soon would you advise me to be going hence ? you see how bare I am of money . Madimi ..... Do so as in an eminent danger . I have spoke the last word . Sed adhuc tria ; Omnia 〈◊〉 voto . Δ Deo nostro Omnipotenti , sapienti , & misericordi , sit omnis gratiarum actio , Laus , Honor , & Gloria , nunc & semper , Amen . Monday Februarii 25. à meridie , circiter 1½ . E. K. Fell on his back as one had written as he sat at the Table ; Hereupon we resorted to the Shew-Stone , &c. Precibus ad Deum finitis , citò apparuit Angelus Dei. E. K. Here is Madimi . Madimi ..... You have vowed to your selves , and to the Lord , perform your vowes . That which God commandeth , that do . Excuse your selves with men , and gird up your Garments to the travaile ; Not in Waggon , but on Horse-back . E. K. I pray you to give us some instructions of my Lord Lasky his being . Travaile hence directly , and unto Wratislania , and there I will meet you . E. K. I pray you to deal openly with us , according to our frail state , and to declare unto us of my Lord Lasky his estate . Madimi ..... You depend not upon Lasky , but Lasky dependeth upon you ; if he do evil , his punishment is ready : if he do well , he doth it for himself . I am greater then you , and my eye stretcheth farther then yours ; yea , though you went to morrow , you have 〈◊〉 some dayes . Δ I must carry my Books with me , we must be at the least three horse . Madimi ..... Not so , but thou shalt hide them . Δ Am I to 〈◊〉 hither again , before my wife come from hence ? Madimi ..... I am not flesh , neither do I move , or am moved with flesh ; But if you fulfill the first , the rest followeth . Δ Secretly and speedily . Do this , as though you committed theft , for if the 〈◊〉 be diminished , the purpose shall also want successe . Ductus es , sequere si vis . The hand is open , and ready to take hold on you , what therefore shall I say more to you ? Δ What hand I pray you ? Madimi ..... Manus amplectens non rapiens . Δ Lord I understand not that neither . E. K. She is gone . Δ In manus , tuas Domine , Commendamus nostra corpora , animas nostras & spiritus nostros . Amen . Wednesday . February 27. Δ I and E. K. and Thomas Kelly as servant , rode to Limburg , ( otherwise named Nimburge , ) six miles from Prage , in the way toward Bressel : otherwise , named 〈◊〉 . 〈◊〉 28. Manè circa 6 horam . At Limberg . Thursday . Note , I had caused from 4 of the clock in the morning the Horses to be looked unto , so as , by five , or assoon as it was break of day , we might be riding . In the mean space while E. K. yet lay in his bed awake , and I was in the next Chamber by , in ordering my things of my male . E K. heard a voice ( like mine ) say D. Whereat he asked me , what say you ? I answered , that I spake nothing . Then he doubted what creature did use that voice . Afterward he rose : and when he had been ready a while , and sate in the Chamber where my male lay , he said , that he felt somewhat crawling , or as one writing on his back , and at length to ascend into his head . And so I left him , and went out into another place , and kneeled to pray , and prayed , and upon the comming in of Thomas Kelly into that room where I kneeled ( in the Door of a little open Gallery over the street ) I rose up , and went in again to E. K. and he told me that he slumbred by reason of the heavinesse of his head , and that he seemed to see me praying , and Michael to stand by me . I answered , that truth it was I had been somewhat bent to prayer , but that I could not pray as I would , &c. Hereupon , Immediately he saw Michael over my Head with a pen in his hand : Thereupon I was resolved that I was to write somewhat of importance : And I made speed to take pen , ink and paper , and to settle my self to writing , because we made hast to 〈◊〉 , as intending to ride 8 or 9 miles that day , and company tarrying for us : one of them being a Jew , whose sister is wife to Doctor Salomon of Prague the Jew , &c. And going about to attend for something to write , a voice said , as followeth . Cur non includis te ad audiendum vocem meam ? Δ Hereupon , I did shut all the Doors , and uttermost Doors . A voice ..... In receptaculo , ut magis approbetur veritas . Δ Hereupon speedily I took out the Shew-stone , and 〈◊〉 it on the Table before E. K. E. K. Here appeareth a white Circle round about the border of the Stone , and a ball or Globe of flaming fire in the midst ; The white Circle hath great brightnesse of light in it . E. K. Now here is Madimi , she standeth in the white Circle : and looketh into the fire , she kneeleth . On the outside of her , standeth Michael with a sword . E. K. Madimi is gone away , and Michael is come to the lower part of the Circle . A voice ..... Speak , for who controlleth me ? E. K. Michael boweth himself toward his feet , as though he kissed the place where he stood : as if it were the Circle that he kissed . Michael ..... These are the words of the Lord , and of me his Angel , and Minister of truth : and they follow . Behold , I have led you forth diverse times : and you have obeyed me . Therefore I say unto you , Be now Stewards of more . Δ O merciful God. E. K. He spreadeth his Arms abroad , and stoopeth down . Michael ..... He that committeth his Treasure unto man , findeth favour , and at his return hath his own . But he that committeth himself unto me , and he areth my voice , I will write his Name in the Book of Life . Behold , Behold , Behold , I swear and it is . That in thee , d ee , I delight . And lo , because thou hast obeyed me , and not of force of 〈◊〉 perswasions , I shew unto thee what is to come , and what I would have thee to do : and wherefore thou commest hither . Δ Fiat voluntas Dei. E. K. Michael ..... Cover me for a while , lest peradventure thou see I am beyond the ability of thy capacity , and so return not easily . E. K. He becommeth very bright . Δ I understood not well this saying , neither E. K. Michael I say unto thee cover the receptacle . Δ We covered the stone a while , and read the premisses . E. K. He is brighter then he was , the Circle of light shineth still . Δ We uncovered the Stone , and then he spake again . Michael ..... Before twelve moneths of your account be finished , with the Sunne : I will keep my promise with thee , as concerning the destruction of Rodulph : lest peradventure , he triumph , as he often doth . For , thy lines are many times perused by him ; Saying , This man doted , where is become his God , or his good Angels ? And behold , I will sweep him off the face of the earth : And he shall perish miserably : that he may understand , that thou dealt not for thy self , but didst fulfil the work of thy master . Moreover I will bring in , even in the second moneth , ( the twelve ended ) Steven . And for a truth , ( as I am ) will place him in the seat Imperial ; He shall possesse an Empire most great : and shall shew what it is to govern , when God placeth . In his time will I fullfil many things that I have promised thee , and I will be mercifull unto thee ; because thou hast not broken my Covenant . My minde abhorreth from Lasky , for he is neither faithful to me , nor to thee : neither he careth for his own soul. Δ Chamo & fraeno maxillas illius constringe ( ò Deus ) ut approximet ad te . Michael ..... The speedy return of Curtius was to deliberate with Rodolph how they might , ( under the colour of Justic ) entangle thee . And lo , whom thou fostredst and fedst at thy Table , is he , that hath wet his hand in the dish with thee , and hath delivered thee . Moreover , he hath betrayed his Master : And the cause of his adversity , hath had chief root in him . From the third year he hath done unjustly : and hath made naked his Lords secrets . But he shall have his reward : and shall perish with his own hand . Before thou 〈◊〉 out of thy own Doores , to take thy Journey , Rodolph knew of thy going . And for a truth , his letters are before thee . Therefore , it behoveth me , to give thee warning , and to teach and instruct thee , as one exercised in my businesse . Cover me , I am become cleerer . Δ We covered the Receptacle . After a while we uncovered it . Michael ..... This therefore shalt thou do . The same way thou camest , the same way thou shalt also return : Not to flie from their malice or tyranny : But to stand in the face of them as my servant . Hereby , indirectly , shall the Traitour understand you know him . And Rodolphus hard heart , I will stir up with indignation against him . For he shall 〈◊〉 construed a Lyar. And they shall begin to fear thee , and also to love thee : and thou shalt be in favour amongst them . Annuate their doings , and hear their sayings . And those things they shall offer thee , refuse not . I will sendone out to pay them their wages . Moreover , I command thee Kelly , ( But in my own person , I counsel and advertise the ) that thou take part with the Lord Jesus : And go forward with the businesse thou hast in hand . For why ? They shall be shortly made open and plain ; lest thy ( Δ ) word ( to the Emperour he meanet ) receive foil in the hearts of men . But I bind it not to that place . For , the fruit that springeth of it , shall do my service with Steven ; And yet , if he will , with that unjust Lasky . And it shall be a Garden for you : wherein you shall not borrow of the World , but of the Gift of God. And hitherto I will deal with thee , that the least thing which thou hast bestowed in obedience toward me , shall not be forgotten . Live you together , as brethren : and wonder together , at my works , and in me , for there shall not a hair of your head perish ; So that you listen , and be obedient unto my voice . When therefore thou commest home , hide not thy self ; But see , that the Infant be regenerated . Δ As concerning the Godfathers : shall I request and use such as I intended ? Michael ..... Do , that thou hast done . But put all these things up amongst 〈◊〉 secrets of your hearts , as though not seeing , yet seeing all things . Let these for this time suffice . E. K. The fire is gone , he and all . Δ Creatori nostro Omnipotenti , Protectori nostro misericordissimo & consolatori nostro abundantissimo in tempore necessitatis nostrae sit perennis Laus , Honor , Gloria , & gratiarum 〈◊〉 . Amen . Δ Hereupon we had great comfor , and so brake our fast , and returned to Prague again , before 4 of the clok in the afternoon . Note . While I was thus out , and had left a letter for the Curtese Balthasar Federicus Dominus ab Ossa , &c. to deal with the Spanish Embassador , the Lord Romfe , and myne Her Kinsky , to crave pardon of my sudden departure , and the Child not yet christened , &c. and had given my wife charge not to deliver the Letter before Friday night , &c. It came to passe , that this Mr. Balthasar had sent word of his comming to 〈◊〉 with the Lord Kinsky , ( whom on the Friday before I had met riding out of Town : and he told me that he was to be out three or 4 dayes , &c. ) and that he was desirous to speak with me . Upon which occasion my wife thought it best to send the letter to him , and so did , not long before my coming home . Which thing when I understood , I was half sorry for it , and sent presently word to Master Balthasar of my coming home , and to certifie him that my wife had erred to send that letter unto his worship before Friday night , when she might perceive that indeed I did ride forth to Bressel . He thereupon was desirous to speak with me , and of him I received my Letter which he had perused , and offered himself most ready to satisfie the content thereof , &c. Now to the chief purpose , At my return home from Master Balthasar Federick ab Ossa , I found Emericus Sontagius , in my wives stove with Master Kelly , who at the sight of me was sore amazed , and half not able , or not willing to speak , but said , vos estis veteres equites . Then Mr. Kelly told me , that Emericus had told him , that the Emperour had been all day yesterday very melancholick , and would speak with no body . And that he knew of my journey in a moment when it was , and that by the Jews , & specially by the Doctor his son , that had gone about to get me the four horses , & laboured very much with himself ( unasked ) to perswade me that the Emperour his first and chief understanding of it was by the Jews , &c. Hereupon ( being now night ) he went home . ✚ Pragae . Martii 14. Thursday . A meridie , hora 2½ . Baptizatus erat Michael d ee filius meus in arcis Pragensis majori Templo . Baptismum exercente , Caesareae Majestatis Capellano . Susceptoribus vero , Illustrissimis Dominis , Domino don Gulielmo de sancto Clemente , Hispaniarum Regis , apud Caesarem Legato , & Domino Magnifico , Domino Romff , summo Caesareae majestatis cubiculario , & à consiliis arcanis intimo & primario , &c. Susceptrice autem , Nobilissima foemina , Domina de Dittrechstain , Domini de Dittrechstain , uxore charissima , qui major Domo Caesareae majestatis est . Infanti verò nomen erat inditum Michael ad petitionem meam , ob gratam beati Michaelis memoriam , qui ( ex misericordia Dei ) tam fuit est & erit nobis beneficus , auxiliaris & tutelaris , &c. ✚ Pragae . Martii 18. Monday . manè , horam circiter 7. Δ Precibus ( ex more ) ad Deum fusis , primùm ; deinde ( aliqua interposita mora ) aliis etiam ejaculationibusque factis pro misericordia , luce & auxilio Dei , &c. post horas 2. tandem nulla facta apparitione , cessavimus . Ego verò de Dei ira timidus , causam subesse magnam dubitavi , &c. Δ 〈◊〉 nostri Deus , & ne nobiscum agas , juxta omnes iniquitates nostras , Amen . Martii 20. Wednesday , manè . Δ Note — E. K. yesterday had a shew of a little thing as big as a pease of fire as it were in the stone going about by the brinks . And because it was not in shape humane , he of purpose would not declare it so to me , and so I have noted ( as appeareth ) of no shew . This he told me on Tuesday night ( that was yesternight ) upon occasion of a great stir and moving in his brains , very sensible and distinct , as of a creature of humane shape and lineaments going up and down to and fro in his brains , and within his skull : sometimes seeming to sit down , sometime to put his head out at his ear . And this began from the same night following . ✚ Pragae . Martii 20. Wednesday , manè circiter 6½ . Δ Precibus ad Deum fusis aliquanto prolixioribus quam ex more , &c. statim facta est apparitio . E. K. Here is the same shew of a little parcel of fire somewhat lesse then a pease , going about the border of the stone . E. K. Here is one , but he hath a covered face , I know him not , his covering is of a compound colour , between black , red and white , he is covered down to his middle , the ground of it is white : There be spots of black and red on it , some big , some little , as if they had been sprinkled on with a pen , or dashed on with a pencil . ..... Against divine necessity is no prayer nor resistance . E. K. I feel nothing , in my head now , and till now I did , as is moved before . ..... Come , ô you Prophets , and render your accounts . Come , O you that have sucked of the brests , wherein the judgments and secret will of the Lord is hid , and of Necessity to come , Gather your selves together , render some account why the King of eternity descending from the heavens hath so often visited you ? And why he hath rather visited you , in the Desert , upon mighty and high Mountains , unranged of men . Tell , I say , what the cause is , that he hath come down into the Fens , and amongst your flock : Could not this God have lifted you up , and have brought you into his secret chambers ? Could he not have ravished you unto himself , and so have carried you about with him that you might see his great wisdome unknown to man , and the abundance of Glory , wherein he hath his habitation . There is none of you that dare presume to say , that you deserved the Lord his presence . There is none of you that dare open his mouth , saying , God hath need of us . Tell therefore what is the cause that God hath visited you . Δ The 〈◊〉 judgments and determinations of the highest , &c. ..... Be silent , thou answerest before thou art called . .... What is there none of you that answereth me ? No , where art thou ? Job , where art thou ? Moses , where art thou ? Zyrom , where art thou ? Syracasba , where art thou ? Daniel , where art thou ? Jonas , where art thou ? Ezechiel , where art thou ? Holy , holy Esdras , where art thou ? You lesser Prophets , where are you ? You number without number , ( whom the Lord hath talked witha ) wherefore shew you not your selves ? All these were full of the Holy Ghost . All these mortified their flesh for the love of God. Yet , what , are you not able to render account or to shew the true cause why God hath visited you ? Goa visited you so long , and so oft , so mercifully and so abundantly , and are you silent and ignorant ? Why ? Mandata tua justa sunt Domine . What , was this the cause that God visited you for , that you should fulfill his Commandments , and teach his people the way of salvation ? True it is , it was the cause that moved you to obedience . But the very cause why God appeared unto you , you know not . Behold , the Commandments of God are just & true , whose sons you are : if therefore you follow not the Commandments of your father , you are disobedient . But why , your Father hath commanded you : Lo , I teach you . When God of very God , the true light , beauty and honour of his Father , conteined or was full of the image of an heaven and earth , and by the omnipotent , conjoyned , and equal power and strength of them both , joyned in one , was brought forth , and had his real beginning , he determined also , in the self-same Image and Idea , the due and proper order , just law and determination , of all things that were comprehended , which law and things together have their course co-essential both in heaven and earth , distinguishing all things into their real beginnings , limitation of time , and determination between their extreams . This order or law , begun in the bosome of the Word of God , keepeth so his proper course , and order , and law of his own establishment , That those things that before were wrought in God , might also receive working and being substantial to the end of God his progression . This is the self-same that we spoke of before , in the name of divine Necessity , against the which no prayer prevaileth , nor resistance can be made . This Necessity was the cause , O you Prophets and Children of God , that God dwelt amongst you . This Necessity was the instrument that brought you to the stage of your election . This Necessity was the cause that God chose you . This Necessity maketh of wax , honey ; of tar , milk ; of long ranging , return , of Infidels , Christians ; of disobedient , holy ones . Finally , of the unperfect and evil , rage and roming astray of mankind , the true number of such as return from wickednesse , and are chosen to eternal joy from the beginning . But this may seem unto you a strange and stumbling Doctrine . I have 〈◊〉 the Basis. Δ We read the premisses , which seemed to us very pithy , and ponderous , and full of mysteries . Δ I noted two Prophets names , not before . ..... This Necessity is two-fold , one ( that is to say , the firs ) contemplative and fix . The other , working and leading to an end . In the first do dwell two great and mighty Judges , Justice and Mercy . In the second dwelleth the son and image of Justice , leading on by order for the course of things , that are led on by the later , have not true Justice , but the image of Justice . This is the cause that the elect and chosen may erre and go astray , and lose the benefit both of the end of his Election and first determination . For why : All things come on , and keep their course , even as they are led , by the image of Justice , Man onely excepted : which by reason of his free-will draweth out of order , 〈◊〉 from the mark , refuseth that which is good , and through the burden of his flesh , inclineth unto evil . [ E. K. He teacheth himself . ] In the which evil , whilst he dwelleth and continueth , lo the course of necessity taketh hold upon him , and draweth him unto the scope or end whereunto he inclineth himself . For , behold , Although he be before sanctified unto the Lord , and made a chosen vessel , wherein if he continue , necessarily he shall enjoy the reward and glory of the sanctified . Yet if he lose that Necessity , and fly from his own law and condition , taking part with the filthinesse and iniquity of his enemy , through Satan or his flesh , of Necessity he must perish . For as those that are good , tied unto the law of goodnesse , are glorified , if they continue : so likewise are the evil tyed unto the law of wickednesse , the Necessity whereof is damnable . This is the cause that the Prophets are visited . Because God found them punishing their flesh , despising the vanities of the world , and resisting Satan . For lo , the Lord looked down unto the earth : And he saw them despising wickednesse , fearing him , and grounded in the faith of redemption . Therefore he thrust himself in amongst them , and through the first part of necessity ( in merc ) he visited them . Take heed ( ô yo ) that the Lord of necessity visiteth in Justice , for your burden shall be great and intolerable . E. K. He is gone . Δ We read and discoursed a pretty while . E. K. Here he is again . ..... Now unto the rest . What is ( therefor ) that necessity divine against the which there is no prayer nor resistance ? For why it is evident , That sinners may return , and those that erre , may be brought into the right way , and that by Prayer . Behold , no man is penitent , but he useth Prayer . No man satisfieth , but he useth Prayer . No man taketh part with the Church , but in Prayer , for Prayer is the Key , sanctified by the Holy Ghost , which openeth the way unto God. Necessity had determined the destruction of Ninevee , necessity also saved it . For lo , when they should necessarily have received reward for their wickednesse , they prayed , and resisted necessity . It appeareth , therefore , not yet , what necessity that is , that Prayer prevaileth not against . Note here , The later necessity is necessity , leading malum ad malum , & bonum ad bonum ; which necessity is that , which is tyed unto every thing leading it unto the end that it desireth . Even as God , seeing the Prophets for sake the loathsomnesse of their flesh , and framing themselves to the necessity which leadeth unto good , of his meer mercy , in the first , thrust himself amongst them , fixing their later and desired necessity , with a necessity of his Omnipotent and unspeakable mercy wherein there dwelleth two things ; Joy , and Perseverance . These therefore ( as the Prophet ) which are visited with God in mercy , are fed , nourished and fostered as the Prophets were , with these two dishes , Whereof the greatest is Perseverance . Herein I teach you , that he that is first elected and applyeth himself to the necessity of his Election , doing the works that are righteous before the Lord , and receiveth comfort by the visitation of Gods mercy , is sealed to the end of his Election , in gladnesse , and through the value and strength of Perseverance , and cannot fall so far , that he shall be bruised , or run so far astray , that he shall not be able to remember himself . Happy are those that are elected . But happy , happier are those that persevere in their Election . These are those unto whom God imputeth not their sinnes . These are those that sinne and Satan are a weary of , for they are not able to prevaile . These are those which are numbred in the Book of God , and whose 〈◊〉 as yet for their comming . But the altar shall be opened , and they shall rise . But is there a mercy fixed , and doth this mercy also fix Justice ; Or as I have called it the Image of Justice . It is evidont ; So also is there a Justice that is fixed , a Justice triumphing , a Justice mighty ' a Justice unable to be resisted , a Justice that Prayer prevaileth not against , yea , a Justice that Hell and the Devil are condemned in . This is that Justice , this is that two edged sword , this is , that Iron Mall , wherewith those that refuse their Election , or are not elected , following the necessity of wickednesse , are and shall be cut in pieces with , beaten into small powder , and be cast into the lake of fire and brimstone . This is he that sealeth up the second Hell , with the second death . This is that you , ô you starvelings , you vagabonds , you stiff-necked and stinking sinners ought to dread and fear ! Hath God elected you , and do you disdain it ? Hath he provided a Seat for you , an Honour for you , a Crown for you , a Wedding Garment for you , his eternal glory for you . And will you force him to cast it into the fire . Shall the finger of God write you , and shall the vengeance of God root you out . Repent I say , and flie from your iniquity . Return into the way of the Lord , least God seeing your wickednesse , your un-natural and inhumane rebellion , your disobedience against your father , thrust himself upon your necessity with his justice and vengeance . Which thing if you do , Prayer prevaileth not● much lesse is their resistance . Are you not afraid to lose the sight of God , and to be deprived of the glory of his Majestie ? Are you not afraid of the unspeakable flames and fire-brands of Hell , which are prepared for the wicked ? What shall I say unto you ? Shall I take pity upon you ? Why care you not for your selves ? Shall I pray unto God for you ? You pray not for your selves . Shall I bestow goodnesse upon you ? Hui , you despise it . Shall I bring three Sheep from the Mountains , and shall I lose two of them before I come home . O you mortal men , be merciful unto your selves , Take pity on your selves . Fall into the true judgment of light and darknesse , of good and evil , of eternal Glory and Damnation . For , behold , I tell you , that God is ready to thrust himself , yea , to throw himself as a might stone upon you . Against the which there is no time of prayer , nor nothing that can prevaile . I have here taught you , and exhorted you . Exhorted you to forsake your wickednesse , and to cleave unto the Lord. Taught you that those that are elected may lose their election , and may be established in their Election . Also that those that are not elected run by the rule of necessity unto the end of their wickednesse , which is rewarded with eternal fire . From the which God of his mercy , and in his Sonne Jesus Christ , who hath redeemed you , is yet ready , if you will , to deliver you . Hal rowgh ha . Δ We long discoursed of sundry things , and each reproved other of haughtinesse , or pride of mind , how justly we did it God knoweth . E. K. He is here still . Δ O Lord order these matters with us , and between us , to thy Honour and Glory . E. K. — ..... Thou E. K. and we , receive at one fountain , we are created and made by one God , to the end we should glorifie him , as our Creator , you , as your Redeemer and Creator But lo , we are of Heaven heavenly , comforted and nourished with the glory of God , wherein ( since the ( Δ ) division made amongst u ) we erre not : you to the intent you may be proved , are covered with mortality and corruption , to the intent that the judgment of God may allow you , for those places you are apt to inherit . If therefore we be both refreshed of God , have our beginning from God as from our Creator , let us both acknowledg his goodnesse , and glorifie him in the works of our hands : we , in our angelical forms , you , in the Skirmish wherein you fight , by fighting manfully , and overcomming . Δ Yet of us thou hast , as those have that are rewarded in the labour of him that is sent in message from the giver . If the King send his Messenger unto thee , he ought for three causes . First , for the person from whence he commeth . Secondly , for the authority of his message , or goodnesse of reward . Thirdly , that by him you receive the benefit , whereby you are gratified . Even so deal with us for us he may say , you fare the better by him , in respect of his labour , and the authority that he useth : so may we say , you fare the better by us . But let the heaven and earth bear witnesse ( besides the benefits of Go ) of our good will towards you . But answer me . E. K. What say you to me ? wherein . ..... As touching your receiving , as touching thy taking part with Christ Jesus , very 〈◊〉 man : the Son of the living God , whose precious blood cryeth out continually before his Father for the sins of the people . Whether is greater , the authority of truth , by the Church Militant , or Triumphant ? Answer you [ E. K. ] to that . E. K. By the Church Triumphant . ..... Even such is our authority . Therefore it is greater then the authority of him that is a fleshly Priest. If the Angels that have appeared unto you , had appeared also unto the Jews , saying , Crucifie not the Son of God , they would not have done it . For though they believed not man , yet would they have believed an Angel. Therefore did God the Father acknowledge his Son Christ , by both Churches : as you may read by the Angels that appeared to the Shepherds , acknowledging from heaven the truth , that Jesus was the Son of God. E. K. What is the Church ? I did not think that the Angels were of any Church . The Church is the number of those which are governed by the Holy Ghost , and that continually sing Holy , Holy , Holy , Holy , Lord God of Zebaoth : But that we sing so , the Scriptures bear witnesse . Therefore we are of the Church , and our testimonies are true . I counsel you therefore to put on humility , and to make your selves subject before the truth . Love one another , not because you are men , but because you are partakers of the heavenly testimony . In respect of thy body and mind , I answer thee , that thy body is which now had not been , and what thy minde seeth , commeth through the light that we leave with it . But if we forsake thee , thy body is not , much 〈◊〉 shall thy understanding be . Stay and I come again . Δ We read , and E. K. marvelled at the aptnesse and soundnesse of their answer . E. K. Here he is again . E. K. I cannot tell F or P. ..... When P hath ended , and P hath ended , I come again . E. K. He is here . When P hath ended , and L hath ended ( which is at han ) then cometh the son of perdition , and entreth . Of these two Letters I will say more , in your next action . The Light of heaven be amongst you . Δ Amen . Misericordia Dei ineffabilis sit super nos , nunc & semper , Amen . Sequitur Liber 24 , qui , hac die etiam 〈◊〉 est à Meridie , hor am circiter 3 per 〈◊〉 Levanaël . Mysteriorum PRAGENSIUM Confirmatorum Liber . PRAGAE , Anno 1585 , Martii 20. Mysteriorum CRACOVIENSIUM Stephanicorum , Initia Aprilis 12. 1585. Mysteria Stephanica . TAke common Audcal , purge and work it by Rlodnr of four divers digestions , continuing the last digestion for fourteen dayes , in one and a swift proportion , untill it be Dlasod fixed a most red and luminous body , the Image of Resurrection . Take also Lulo of red Roxtan , and work him through the four fiery degrees , until thou have his Audcal , and there gather him . Then double every degree of your Rlodnr , and by the law of Coition and mixture work and continue them diligently together . Notwithstanding backward , through every degree , multiplying the lower and last Rlodnr his due office finished by one degree more then the highest . So doth it become Darr , the thing you seek for : a holy , most glorious , red , and dignified Dlasod . But watch well , and gather him , so , at the highest : For in one hour , he descendeth , or ascendeth from the purpose . Take hold . Vide hujus Diei actione praecedente . De Necessitate divina & electione , &c. ✚ Pragae . Anno 1585. Martii 20. Wednesday , à meridie circa 3½ . Δ As we sat together in my Study , and talked of our affairs , and of the Philosophers stone , E. K. felt a thing heavy upon his head , and heard a voice , saying , I will teach thee . Hereupon I set the stone in place . E. K. Here is Levanael , covered as he was wont . Levan . ..... Why are you not pure , that you may learn ? E. K. So we will receive at Easter , as the time of the year doth require . Δ Lord , thou hast said , we should at length be of one minde , through thy mercies , Lord help us herein . E. K. He seemeth to have had his lips sewed : for the vail is so thin , that it permitteth his face in manner to be perfectly discerned . Levan . ..... See that you take the season , and gather while it is time ; if you let this Harvest passe , you shall be desirous to gather , and you cannot . Thrice I must come unto you , if I finde you not . Lo , I have done , for I come no more . E. K. I pray you to deal with another : here is John , a boy in the house , you may use him . Levan . ..... Thy talk is humane folly : But before I go , I will not be hidden from you . Read your Lesson , it is now a stale lesson . Δ I read , Take Common Audcal , &c. Take hold . Levan . ..... You are best to do so . E. K. Now he hath heaved up his vail , his face is bare , it was not his lips that had those stitches as it were , but it was in his vail , his face is a very fair beautiful face . Δ We beseech you for God his sake , his glory and honour , to give light , and to make plain this Lesson or Conclusion . Levan . ..... This Conclusion wherein man is exalted being the last and the first , is as necessary for you , and for the avoiding of temptations that are to come , as your garments are to cover your nakednesse , or the houses to keep off the storms . Δ Give us therefore this help , this hand , this staff , this counsel , O Lord. Levan . ..... How much the more you neglect it , and the time wherein it is to be gathered , so much the more shall you be tedious unto your selves and the businesse which you must fulfill in the will of God , if you have this ; it will first cause you to forsake ; secondly , it will plant you there , where without it your seet cannot enter , and from whence when you are planted , you shall not easily be moved . I speak not this , for that you should murmur , saying , Cannot God plant us without this ? But to make it evident unto you : That God useth his Creatures visible to introduce or lead in ( yea , supernatural ) force and wisdome . These things will demonstrate the will and power of God grafted in you , that it is found perfect , and from above . For if you say , lo these things hath God taught me , and these things hath God opened unto me : Whilest they wonder at the one , they shall be forced to believe the other . Moreover , they shall leave their Table-talks , which object poverty unto you , and they shall be forced to say , ( even in despight of their teet ) what need had he of us ? he sought us not of the world , for lo , he leadeth her as his slave . These things , if you consider not , I put you in remembrance , that you may know you lose time , yea , that you lose a benefit , desired of many , and so forth . Lo , I come again . Δ I read over the premisses . E. K. Here he is again . Levan . ..... Read. Δ I read . Levan . ..... What is Audcal ? Δ God knoweth , I know not . Levan . ..... It is Gold. Δ Purge and work it . How your purging is , I know not . Levan . ..... Read and go forward . Levan . ..... Dlasod is Sulphur . Go on let me teach you generally . Δ Take also Lulo of red Roxtan . Levan . ..... Roxtan , is pure and simple Wine in her self . Lulo is her mother . Δ There may be in these words great abiguitie . Levan . ..... Lulo is Tartar , simply of red wine . 〈◊〉 is his Mercury . Darr , ( in the angelical tongue ) is the true Name of the Stone . I come again . E. K. Here he is again . I have no more to say to you , this is the first time . E. K. He is gone . Δ We know that Lapis Philosophicus sit ex metallis , cum metallis , & super metalla , &c. E. K. Here he is again . — All is there . Levan . ..... How many letters are in Audcal . — Δ — Six . So many wayes is this a working . E. K. He is gone . Δ Divina nobis semper adsit gratia , & nobiscum co-operatur , ad Dei Honorem & Gloriam . Amen . ✚ Pragae . Martii . 21. Thursday , à meridie circa 5 horam . Note , my wife being in great perplexitie for want of money , requested E. K. and me that the effect of the unnexed petition might be propounded to God and his good Angels , to give answer or counsel in the cause ? Hereupon I prayed a little to the same purpose , and read the petition , &c. We desire God of his great and infinite mercies , to grant us the help of these heavenly mysteries , that we may by them be directed how or by whom to be aided and relieved , in this necessity that we are in , of sufficient and needful provision , for meat and drink for us and our Family , wherewith we stand at this instant much oppressed : and the rather because that might be hurtful to us , and the credit of the actions wherein we are vowed and linked unto his heavenly Majestie , ( by the ministry and comfort of his holy Angels ) to lay such things as are the ornaments of our House , and the coverings of our bodies , in pawn either unto such as are Rebels against his divine Majestie , the Jews , or the people of this City , which are malicious and full of wicked slanders : I Jane d ee humbly request this thing of God , acknowledging my self his servant and handmaiden , to whom I commit my body and soul. E. K. Here is one with a leather coat and a spade , with a white Coronet on his head round , hath a bag on one side of him , and on the other side a bottle , it seemeth like an husbandman , but a young fair man he is . Jane Dee . Give ear unto me thou Woman , is it not written , that Women come not into the 〈◊〉 , much lesse ought they to come before the testimony of the will of God to be fulfilled mightily , and to come against the World and against the pomp for money and iniquity , but because thou hast humbled thy self , and hast refused to tarry 〈◊〉 〈◊〉 , as it becommeth thee : I will answer to thy infirmities , and will talk with thee . He that hath his House inhemmed with a Ditch , which is deep and swelled with water must needs make a Bridge over , that he may be at liberty , else is he a Prisoner unto the waters , but if he want Wood , and have no shift to enter into the fields , is it not Wisdome to break his Dining Tables , and to set himself free ; why cryest thou unto me ; Bebold , let thy House yeeld , and the covering of thy body give place to the necessity of hunger , Behold , God suffereth his Elect & chosen vessels oftentimes to be without Mansion or apparel : But , lo , he feedeth the Sparrows , but I will not reprehend thee , because thy soul is frail , but be faithful and obedient , and that truly , as thou art yoked : Behold , I have blessed thy Children , and of thy seed and bones will I build a new , and they shall have Houses , and shall be served of such as the people salute , saying , hail Master . Be thou patient and full of repentance , and do that thou hast to do , and not that thou hast done , For , lo , mercy is with thee , and well shall come unto thee . Behold , the Scourge is with you , and of necessity you must be tempted , that your Faith may worthily be glorified , and that you may be praised in me . Behold thou seekest Counsel of me , I will counsel thee , Behold , I would dig for thee , but I should do contrary to my selfe , because I have given power , and he that possesseth the earth is against me ; But such as I have , I will give thee , and it shall be sufficient , more then thy vessels can hold , or thy dayes can thank me for . Consider that to morrow commeth not before he be brought in : Neither canst thou have until thy power come ; But cast up thy eyes , and hope for better things ; Lo , since I cannot give thee that thou desirest , really , yet I bow my head , and so I counsel thee , let thy husband arise and gird himself together , and let him take his eyes with him , and let him hast out of this place : For my thinks they dissemble ; Lo , let him stand before Steven , and let him visit Lasky , peradventure he find him not living : But if he live he is dead , there shall you see that I will relieve thee and do good unto him , and will bind up the Jawes of the persecutor , that he may go on . Thou art a Woman , and thy infirmities follow thee , I counsel not without a cause , neither did I stirre thee up to speak : But for thy faith I will reward thee : But one storme is to come , take it patiently , thou shalt be the more whiter , and more neerer : Behold , I go before and he that followeth me doth well unto himself , for I do well unto those that follow me ; Cast away your murmurring , and sweep your Houses , take heed of Spiders , and of the whore Rats This is the first time that I have answered to this kind in the latter 〈◊〉 Lo , I go Δ Lord , it was said unto us as a Watch-word , when Stevens Messengers should come for us , that then we should go . Now his Messengers are not yet come , &c. ..... If the Bridegroom invite thee himself , what needest thou his servant . Δ Now is the difficulty for money greater , for if we had tarried together , lesse money would have served then now it will do , &c. ..... Thou hast asked counsel , I have counselled thee , if it please thee hear me , it shall be well with thee if thou tarry , but much better if thou go ; I have numbred thee , but be not proud , but because I have numbred , diminish not thy self , least when I find not the number , I find not thee also , if thou wilt any thing else , there are , and they can say unto thee , but who speaketh with thee thou knowest not . E. K. He is gone . Δ Seeing here is matter unlooked for , we are stirred to ask questions not thought of before : Therefore , O Lord , send whom it please thee to us . A voice ..... Sunt aliae horae . Deo nostro Omnipotenti sit omnis Laus , Honor , Gloria , & Jubilatio . Amen . ✚ Pragae . Wednesday . 27 Martii Manè circa horam 9. E. K. came to me and asked me the Circle or Copy thereof which was shewed to him at Oxford , and he had written out , or described by the light that was shewed to him by the spiritual Creature , he intended as he said to shew it to a Jesuit , and to ask his counsel of it , &c. having a great misliking of our spiritual friends , saying , that they were the great Devils ; and so the lesser that he dealt withal before , gave place unto them , &c. Hereupon I told him I would ask our friends counsel , before I delivered any thing of theirs to their enemie , &c. He would presently have it , and with great threats most terrible and dangerous to me , he willed me to deliver it strait wayes I being occupied with writing a letter to the Queens Majestie , said assoon as I had leasure I would give it him , he said he would tarry my leasure : I told him that would scarce be this seven night , I had so many letters to write , he thereupon grew in such a rage that he said I should not passe one foot beyond him before I did deliver it him at 〈◊〉 he rose to shut the Door of the study upon me , I arose and went after him and took him by the shoulders to keep him from the Door , and withal called aloud to my folks ; Come here ( how ) here is violence offered unto me , whereupon they came in all , and my wife , and so afterward by degrees his fury asswaged , and my folks , my Wife and his went away : and after he had sitten two or three hours with me , he saw on my head as I sat writing Michael stand with a sword , and willed him to speak , which he did forbear to do , above a quarter of an hour , as E. K. said : At length he spake as followeth — E. K. Here appeareth Michael on your head , and hath bid me divers times to speak to you . Δ I disposed my 〈◊〉 to write , and Michael 〈◊〉 bring the Stone . E. K. Here appear 12 with him , 4 behind him , and 4 on each sides of him 4 , and all with swords of fire , and he the hindermost of them had a Barrel of Glasse on his back full of fire , the 12 were all in red Coats . Michael ..... The Prophet . Nunc ergo Notum faecimus Domine Rex quoniam si civitas haec aedificata fuerit , & ipsius mutilati fuerint , descensus tibi non erit 〈◊〉 , neque in Phoenicem . E. K. Now they all kneel down about him . They look pitifully with their faces upward , as though they were praying , they be all in blood red Garments , and Michael his sword is as the sword I once did see him have ; whose edge did open . E. K. Now answer me to the purpose : whether I shall have the Circle of Letters which I did desire ? Michael . ..... Is there any like unto thee , O Jehovah in Heaven and in Earth , or can thy enemies rise up [ saying ] against thee , and shall they stand , O thou whose look is more terrible unto thy Angels , then all the fires which thou hast created , either in the bottomlesse pit or in the life of all Elemental Creatures , or above in the heavens if they were gathered together in one can be terrible to man. Hast thou not made Heaven and Earth , and hast put thy head no where , and thy feet somewhere ; because without thee there is not , and without thee there cannot be ? O thou that hast numbred the Starres , and art Dominus Dominantium above those that govern them , and more in knowledg then their Government . Thou , Thou , Wilt thou suffer thy Name to be trodden under foot ? Thou , Thou , Wilt thou correct the Heavens , and the whole seed of man ? Wilt thou drown the World with waters , and root the wicked from the face of the Earth ? Wilt thou cast down the lothsome and wicked Cities , that they may grow in the terrour of thy judgment ? Wilt thou send so many Plagues into Egypt ? Wilt thou suffer all these things to be done and many more memorable , which are all in thee : And thou permit one Man , one Soul to be thus carried away with Satan to the dishonouring and treading under foot of thee , and thy light of thee , and thy truth . If the King exalted him which magnified Truth before the strength and Policy of Women : extolled him before his Princes , and caused for his sake the building of this Temple to go forward : Wilt thou not punish him that despiseth truth , that preferreth the wantonnesse and 〈◊〉 of the World ( that errant strumpe ) before thy word , and before the strength of a heavenly Authority : Art thou so become a little one , that thou art lesse then a King ? hast thou turned thy face so far aside that thou 〈◊〉 not this Rebellion ? Can one man be dearer unto thee then the whole World was ? or shall the Heavens be thrown head-long down , and shall he go uncorrected ? Hast thou Mountaines and Stones untrodden on , out of the which thou caust shew thy Praise and Honour ? Are there not yet Infants which may be sanctified to speak with the Heavens , that thou so hidest thy selfe away from Justice ; What , What , if those that often cry for grace receive it not , yet dost thou give it unto him that commeth from it . Sane stupor Coelis , & stupor terris . What , are not so many Fires as wait upon me sufficient to arm Satan with vengeance against this Δ wicked one ? O thou Beast , O thou roaring Lion , O thou Monster , O thou Whirlpool , O thou terrible Murtherer . E. K. Hast thou plac't headlong many thousands into Hell , and dost thou linger to rage upon this imp , whom thou hast so long sought for ? Is it not written , least peradventure he find them sleeping , and so overcome them . But , behold , whom thou findest sleeping , is ready for thee , willing to go with thee , what sparest thou ? art thou so bold , to give authority unto thy Ministers to confound , nay , to so blind that thou canst not see so great an Hill ? Behold , thy Ministers cry out unto thee , and send thee word , calling thee Master , King. Take heed the City be not built , take heed the walls of it be not lifted up , and as they that were the Messengers of the King made evident before his face that it was against his commodity , to have the Temple of the Lord built up , to have the City new shapen , to have the Walls made strong , because it should hinder his 〈◊〉 into Coelosyria , and the rest . E. K. Now the 12 ( he excepted ) fall down . Mich. ..... And thy Ministers have they not said unto thee , if this work of the Lord go forward , if the City sent down from the Heavens may receive a place to set her selfe in , if the Walls and Rampters of this that was built above shall be placed on any place of the World on earth , Behold , Behold , will it not hinder thy cause , will it not subvert thy Kingdome , will it not turn thee out of Doors : will it not bring thee to aterrible day before the Lord ? Is it not written , that that day shall be terrible to Satan , and his Angels ? And wilt thou suffer a Door to be opened , wherein it may enter , it behoveth thee Satan here to bend thy bow , it behoveth thee now to draw up thy arrowes . And if thou intend to plant on earth , that it may grow , time is , yet , now to weed out this Message from above . ` Do thy Messengers give thee warning of these things , dost thou hold back thy force : when the Porters will betray the City , would deliver it into thy hands , would break down the walls before thee , what I say art thou like to enter , thou that loseth no opportunity , art thou so negligent : Behold , the Doors stand open before thee , why entrest thou not . Dost thou want fire , lo , he that 〈◊〉 it hath fire for thee , 〈◊〉 , rumor . Behold , he offereth himself a companion , what wouldest thou more , unto these things thou hearest the sayings of thy servants , which say unto thee O Satan , if this City be built , and the walls erected ; Thou canst not go into the Holy Land : And lo , hearest thou not them , neither dost regard this opportunity , whence art thou so forgetful , O God ? great is thy mercies , and far art thou above the sinnes of man : O thou not only shuttest up the eyes of the wicked , that they cannot see truth before their face , but the profound [ the ] malice and sight of Satan , that where he should most enter he misseth that place , and when time serveth him , that he letteth it passe . But so , so , God , thou givest to whom , and where thou wilt , and even as thou art terrible in Justice , so likewise art thou wonderful in mercy ; Therefore of thee is no end , neither can be added any end . This thy great mercy is the cause that this blasphemous Rebellion is yet unpunished ; This is the cause that Satan misseth his mark , and is become weak . If any man make a 〈◊〉 , an earthen vessel , worketh he not , tempereth he not , to the end to make a pot ? But lo , when he hath made it , and applieth it to his intent , if even he againe destroy it , is he not vain ? Do not those that stand by him wonder at him ? More mervail is it , that when Satan shouteth and hitteth the mark , that he should be blind , yea , so blind , that he knoweth not where to gather up his arrow ? But lo , the Temple was built , and the City stood , although the work was left off for a while , and he that 〈◊〉 truth went with glad tidings , neither desiring rich apparel , neither to sit next the King , but that the City of the Lord might be built , and that the Name of God might be magnified , so shall it be of this City which the Lord hath sent down with his finger , his unsearchable and wonderful truth : the Revelation and Law of 〈◊〉 to come , it shall be built , it shall flourish , it shall stand , it shall endure , it shall be magnified , it shall be spoken of through all the World , and it shall not cease . Behold , the King of Kings hath allowed it and the love of truth , is great with him , what hath he to do with Kings ? or wherein needeth he the beauty of the Earth ? Dominiest terra , & plenitudo ejus . Whosoever therefore sticketh unto truth , shall be exalted with God , which is the King of Kings shall be magnified before his Counsellors , not Counsellors fore-warning , but Counsellors pertaking of holy Will : not called Counsellors , in respect of counselling him , but in that they are made privie of the Counsel of God : Before these also shall he be magnified . E. K. For what end saith he all this . O ye Infidels , and of little faith , which tast of the meat that was hidden from the Prophets , which are over-shadowed with the light of heaven , which have alwayes associated with the holy Ministers of God , wherefore are you so stiff-necked , pleasant is the yoke wherein you are linked , and honourable is the earth that you draw the plow upon , for the Lord followeth , and his Angels drive , and the seed that is sown shall be the beginning of glory . O yee stiff-necked people , why for sake you your visitation , or runne astray from your faith that you are driven in , do you make much of the Lords of the earth ? Do you delight in her drosse that harlot money ? Do you give reverence to the King , and stand you in fear to break his Lawes ? have you a greater Lord then the Lord of Heaven and Earth , have you any money or jewels to be compared to his Grace ? have you any honour on Earth , that can stand up against the Crown of Heaven ? where 〈◊〉 God crowneth those that are Victors ? Have you any Law sweeter then the 〈◊〉 illuminations , and sweet dew like comforts , the voices and presence of the holy angels ? Be mindful , be mindful , and lift up your selves , and be not blind , but consider the time of your visitation , and that which you do , is the work of a King , a King which is able in power , strength , and majestie to exalt you , to strengthen you , and to make you honourable , but in the end of the Visitation , and in the reward of your faithfulnesse , work not to day , and be sorry to morrow ; But lay sorrow a fide , and continue your labour , least peradventure God unhood-wink , and make open the sight of Satan , and so deliver you . Wo , wo , be unto them that are delivered , for beleeve me their tribulation is great . There is horrour and gnashing of teeth , there is misery and vengeance for ever , there is horrour and the worm of conscience . But two things are to be considered , here , whether the temptation be greater then the resistance , or the resistance , more dignified then the rigor of temptation . Behold , the work is great , the labour is also equal unto it ; And to fight against the Princes of darknesse in a set battail , requireth great force . The temptations therefore that follow you , must needs be great , I see therefore the temptations surmounteth your strength , and your dignity is not such as 〈◊〉 resist against it ; For why , Satan striveth not with you , simply for the sinne of Adultery , for the dregs of Fornication , for the covetous desire of money , for the want of charity , or because you are proud ; But he striveth , riseth up against you and tempteth you against the Lord , and against the strength of his truth , whereunto you are elected : Therefore , I give sentence . Lo , because that temptations hath entred into you above your power , and not so much for the subverting as of the work of the Lord intended , and of necessity to be done . Therefore , I proceed not against you , but against Satan , and God shall deliver you from your temptations ; And this shall be a sign and token , that I will hamper and bridle the jawes of theenemy , that is to say , so long as thou ( Kelly ) art in this flesh , never shall there appear , or visibly shew himself unto thee any wicked or evil spirit , neither shalt thou be haled in peeces , as thou hast been , whosoever therefore appeareth hereafter is of God ; For thy eyes shall be shut up from the wicked object . Et intellectu tuo Non introibit umbra mortis . But now take heed , thou either perverse or froward , stiff-necked or disobedient ; The sinne is of thy self , and shall fall upon thee , and thou shalt not be spared as thou hast been ; Now watch and gird up your selves , and do the will of the Highest , preferre and worship truth , that you may be also worshipped . Lift up your selves , as the servants of God , and help to bring stones unto the building of this great City , that you may be openers of the Gates , and that the white * horse may enter , and that he that entreth may reward you with honour . Greater then you are in the dignity of truth , are not amongst mortal men , neither shall there be any amongst mortal men that shall more despise the World then you , therefore hath God framed one of you as a stiffe made asse , to bind up the countenance of his work , and to be free from yielding unto Satan , which well understandeth that Satan endevoureth , and that his Ministers cry out against this glorious habitation , which being built , the wicked come not to Coelosyria , neither shall they see the beauty of the Phoenices . When you have read these things I come again , and ponder them well . Δ We read them , and the places of Esdras , one in the second Chapter of the third Book of Esdras , and the other in the third and fourth Chapter of the same Book . E. K. Now he is here himself alone . Michael ..... A Wood grew up and the Trees were young , and lo , there arose a great Tempest from the North , and the Seas threw out the air that had subtilly stoln himself into them , and the winds were great , and behold , there was one Tree which was older then the rest , and had grown longer then that which shot up by him ; This Tree could not be moved with the wind , but the Tree that was young , was moved to and fro with the Wind , and strock himself oftentimes , upon the stiff set Tree : The Forester came and beheld , and said within himself , the force of this wind is great , see this young Tree beateth himself in peeces against the greater , I will go home , and will bring my ground instruments , and will er adicate him , and I will place him further off : Then if the winds come , be shall have room to move : But when he came home , the Lord of the Wood seeing him in a readinesse , with his Mattock and his spade , asked him of his going , which told the thing in order to his Master ; But lo , his Master rebuked him , and he said thus , when the winds are not they increase , they are not hurtful one to the other , suffer them therefore , when the young Tree taketh roots , and shall look up unto some years , his roots shall link themselves with and uuder the roots of the greater ; Then though the winds come , they shall not be hurtful one to another , but shall stand so much the more fast , by how much the more they are wrapped together , yea , when the old tree withereth , he shall be a strength unto him , and shall adde unto his age as much as he hath added unto his youth . And he ceased to dig . Be not therefore haled in sunder , neither be you offended one at another , peradventure Reason would set you aside : But God will not Behold , if you break the yoke that you are in , and runne astray , he that erreth shall perish : even so shall he that standeth also be desolate : For why the driver angry , continueth not with one : But he shall return home , and shall not see the end of the Harvest Love therefore one another , and comfort one another ; for he that comforteth his brother , comforteth himself : and when one is a weary , let the other draw ; For , why you are men and not yet crowned ; the first is paid : so is also the tenth ; Even so the tree that is grafted beareth fruit sooner then that which groweth of the seed . Notwithstanding , both have their place in the Orchard , the night let that yield unto day , and Winter bear rule over Summer : Let youth yield unto ripe for years ; Solomon saith , it is good for that young man that obeyeth the counsel of his elder ; In the Council House the things that they handle are for their Common-wealth ; Notwithstanding hath his order and degree . Cast your eye upon all things and you shall have examples ; Peter in his vocation preached the same Gospel that the rest of the Apostles did , but he was greater then the rest , not in respect of his Apostleship , nor in respect of feeding , but that God might keep his order , as the chief amongst them , which preferred Peter first , Therefore be not stubborn . But I command you in the Name of him that sent me , and because you have vowed that the one of you did nothing without the others coursel , notwithstanding shall you not be two counsellors . Therefore , in things that are to be done , let the Door occupie the superiority ; The Seer let him see , and look after the doings of him that he seeth ; For you are but one body in this work . E. K. He is gone out of sight . Δ As concerning my Letters and businesse into England , I thought good to ask counsel what I were best to do with the Letters to the Queen and others . Michael ..... Gather out of the book of Enoch , the Seal and the Angel of thy Countrey , deal with him . Δ I found a Door , in the name due to Britannia . Anno 15. Michael ..... Thou shalt easily find the truth by their appearing , for the one answereth not unto the others function . Hereby must thou do in all . Kingdomes and Estates , both how , and what thou wilt , that thou hast not is thy own errour . Note . ..... Understand me well here . When thou wilt have any thing to do in the World , in humane affaires , seek nothing in Sigillo AEmeth , Enoch his Book is a worldly Book . Veritas in Coelo . Imago veritatis , in terra . homini Imago imagini respondet . Coelestia autem petnntur a Coelo . Δ I beseech you . Michael ..... Darknesse yeeldeth unto light : Falsum quod est , veritati malum bono . But note in the Book of Enoch there are those that are good , there are there also those that are evil , the Prince of darknesse is evil . And those that are evil there , do stand on his side : but as his Ministers give place to those that are good , so do they also . Note . ..... But as concerning the manner how to practise that Book , I would gladly hear somewhat . Michael . ..... Sua sunt , sua dicunt . Δ I understand this to be required at his hands that gave us that Book . Michael ..... Polonia te expectat , & qui EST praecessit . Δ As concerning my health helping , may I stay here yet 8 dayes , and then make speed to be going towards Poland , as was prescribed to me . Michael ..... Possum tibi concidere dies , Septem — If thou didst know that which I see , thou wouldst not go , but thou wouldst runne : He that is before is a Gardener , and he knoweth the vertue of Herbs : But the eighth day I will be there also . ..... Where , and which eighth day . Michael ..... The eighth day hence I will be in Cracovia : I have told thee plainly . Δ May I then stay well 7 dayes , before I set forth on my journey . Michael ..... Potes , & non potes . Thou hast thy own judgment granted thee , thereby thou maist do it : But in respect of the necessity that requireth thee there , thou canst not . Δ I beseech you not to be offended , if I ask the cause of the Lord Lasky , silence — Δ — He stayed long . E. K. Why did you not speak now . Michael ..... Behold , he hath said with him selfe , ( and those that are wicked , have whispered unto him ) surely it seemeth that they despise me , and obstinately ( because he 〈◊〉 not received letters from you ) he useth this silence . Moreover , he hath not done , as God commanded him : But I will give him thee , use thou him as thou wilt . Δ I render unto thee O most merciful , mighty and loving God ) thanks and honour , and will ( during my being ) praise thy holy Name . E. K. He is gone , and went away mounting upward , &c. Quis , sicut Deus noster , qui humilitèr resplicet , & peccatores sua ditat 〈◊〉 . Illi soli sit omnis laus , honor , & gloria , nunc & semper . Amen . ✚ Pragae . Monday Aprilis 1. Manè , circa 8. Δ A remembrance for me . England Letters . A. L. His Letters opened , and some yet kept . Emerick his traiterous dealing to be deciphered ; Counsel for the manner of our going , and what things shall be needfull to take with us . Δ Praecesfeci , & visitatas , & alias ( ex tempore ) ejaculationes , pro auxilio Dei omnipotenti necessario in omnibus nostris ( Dei prescripti ) tractandis negotiis , &c. E. K. Here is a tall man with white clothes , with wide sleeves , and his garment very much pleated , and a thing like a Cypress scarf before his face black , which had been many times doubled , and with a knot behind him , Two others there are by him on his left hand , one of them is apparelled in a green thing like a Cassock comming down to his middle leg , and a pair of shooes on his feet , and a hat on his head . The other in a marble Jerkin like a leather Jerkin with panos , and a pair of Hose , with round Breeches of the same stuff , his neither stocks like common black , and usual shooes , and on his head an hat as the other hath of the English fashion : The first hath a little beard short , aburn 〈◊〉 , The other hath a young beard whitish . ..... Why do you provoke me to indignation ? E. K. He seemeth to speak to them two looking on them . Why accuse you me of doing wrong ? Have I not lead you out by the hand from the Serpents ? Carried you against nature thorow the waters ? Have I not held you up from falling ? Have I not brought you hither unto the Hill ? E. K. There appeareth a very great Hill up to the Heavens by him . This is the entrance . The way is open for you ascend . And are you not yet ashamed to urgeme ? If I have done you wrong , wrong be unto me . If I have done more then I ought to do , why do you vex me ? Δ He seemeth to mean us . E. K. He speaketh to them two . I have said unto you eat , and you have not . I have told you it is time to eat ; but you have your own time . I have said unto you Go before ; Follow me . But in this case I will not be 〈◊〉 against you . These 〈◊〉 that record my sayings shall 〈◊〉 judgment against you . Therefore now unto you . E. K. He turneth toward you , Δ ] Here you see the Hill , here you see the way open : Here you see no hinder ance . Yet , 〈◊〉 these men accuse me , trouble me . Determine you against them . Call not at these Doores any more , untill you be called unto them . Ye have said if , before the Lord , if you had not , it had been better for you . E. K. He treadeth them two under his feet all to pieces , and taketh his hands , and flingeth the bloud of them about , and it sticketh to the sides . A voice . ..... What is it to me if man had never been . E. K. He wrappeth up the place of their lying as if it were a Cloth , and putteth or tumbleth them out of fight . E. K. Now he is gone like a Whirl-wind away . LORD , Δ I am heartily sorry for any thing I have said or done , which hath provoked thy indignation , thy mercy be upon us , and not the rigor of thy most just Judgment . Amen . Thy Name be alwayes praised . Amen . O Lord , I find my own weaknesse and frailty continually , and therefore I call unto thee for thy gift of Wisdome , that I might wisely and discreetly serve thee all the dayes of my life . O Lord , the escapes of my lips and the folly of my heart pardon , I most heartily beseech thee : And if thy helping hand forsook us , and much more , if thy indignation work against us , we are in most miserable and pitifull case , have pity , have mercy , have compassion on us , Lord , Lord , Lord , forgive this our offence whatsoever ; Suffer us not to be confounded through our little faith , O God , help our faith , help , help , or else we perish . K. K. Here he is againe . ..... When the Lord bad thee go , if thou had'st so done , and had'st not taken thine own time , more had been given unto him , and more had been added unto thee . But now Letters came , that have passed through the hands of Sodomites and Murderers , ( through whose hands they are accursed ) you rejoice , you receive comfort , you determine to goe . But if you had left those letters behind you , had come when I bad you go . Then had my Name been untouched . Therefere is the Lord angry , and forgetteth not this offence . For he that dealeth with me , dealeth not as with a man , for I have nothing in me tied to time , much lesse hath he that sent me . Δ O God , what a wretched miserable man am I , thus to fall , and to offend my God , O Lord , that thou judgest is very just ; for man would have taken indignation against his servant that should not go where he biddeth , or that would seek or use better credit to encourage him to his duty , then his Masters , &c. Many times hast thou been wearied . Have mercy , O God. Et dele omnes 〈◊〉 meas , cor mundum crea in me , & averto iram tuam a nobis , Is thy fury implacable , or shall thy anguish last for ever , what is slesh and dust before thee ? ..... There shall remaine the sting of this offence , in both your generations , until the fifth . And I swear unto you by heaven . Δ Spare this Sentence of indignation ( O God ) against us . Thou hast said in what hour soever a sinner is sorry for his sinnes , and turneth unto the Lord , &c. And Lord , I am heartily sorry , I bewaile with teares this great offence , thou seest my contrite heart , O God , O God , O God , &c. ..... This hath added much , even hath bound up the rod , which I spoke before unto thee .. Δ Thy mercies be recorded , likewise , O Lord , and praised from Generation to Generation . After this we sat and considered , and perceived , and confessed the greatnesse of our offence , how it concerned much the Honour and Glory of God , if we had gone without receiving the advertisement of those Letters ; So should they hear ( the ) and the King St. have perceived that we had the direction of God , and of his good Angels , and not to have depended upon mans letters , or perswasions , &c. we both a like confessed this great misdoing , and so framed our selves to make all speed away that possible we could , the mercies of God be upon us now and ever . E. K. He is here , and said , Be thou shut for twenty dayes , and withal pulled a thing-like a Curtain about the Stone , and the Stone seemed to be full of the same substance , being like the froth of the Sea , yet hanging or joyning together like Curds of a posset . Misericordias Dominum in aeternum cantabo , quis sicut Deus meus , qui cum iratus fuerit , misericordiam praestavit contrito corde invocantibus : Soli igitur Deo meo , sit omnis 〈◊〉 , honor , gloria & jubilatio , nunc & semper , Amen . A Pragae . Aprilis 5. Friday , I took my Journey from Pragae toward Cracovia , God be our good speed , E. K. I , Thomas Kelly , & Hugh Brycket my servants . ✚ Cracoviae , 1585. Friday . Aprilis 12. A meridie we came to Cracovia , and as we were within an English mile of the City , being a fair and calm day , there passed about half a mile before us , crossing from the right hand to the left Whirlwinds , divers one after another , wreathing up the dust with great vehemency on high , and shooting forward still , and then mounting into the air , and so went Southerly from us , and likewise some began on the right hand , and came furiously , raising up and wreathing the dust up into the air Southerly also , and did not crosse the way . When we came to our house , we found that a stranger was set into it , by the Landlords ( Mr. John Long , the Judge , and Martin Plutner ) and having by me the keys of the Store-house , and of the Street-door , I caused my stuff brought with me to be set in , and that night we made hard shift for lodging . But the new and forced in tenants gave me leave to have one of my Bedsteads , which was in one stove , and emptied the same to us , with much ado . Saturday and Sunday we were sore out-faced or rather threatned , that we should have no house there , and also one Bonar his arms were set upon the door , as if the house had been allowed to him ex officio . Monday I made the Rector privy of the Injuries I indured , and he courteously sent two Masters of Art with me to the Proconsul to have Citation for the Landlords to appear on Tuesday by 7 of the clock , to answer to our complaint . This Monday-night came the Lord Lasky from Lasko , upon a Letter he had received from me from Niso , of my coming . Tuesday ( Aprilis 16 ) the Lord Lasky came to the house , and in the morning would have presently cast all their stuff out of doors , but by entreaty he permitted them to empty all into the lower stove . In the mean space I appeared with my Lawyer or Attourney Mr. Tetaldo , ( an Italian ) an ancient Practitioner in the Polish and Cracovian Causes : And to conclude , I had a Decree against my Landlords , that I was to have at least an half years warning ; whereupon John Laugh gave me warning to avoid at Michaelmas , and so we came from the Court or Town-house , called Praetorium in Latine . This same Tuesday afternoon , my Lord Lasky went to the King of Poland up into the Castle , and told him of my comming , and how evilly I was used : and he said , why did he not cast them out of doors ? so have I now , quoth the Lord Lasky ; and the King granted the House to be holden ex officio : And the next day the King was desirous to speak with me . Aprilis 17. Wednesday , I went with the Lord Lasky to the King , to whom I said , to this intent , Consolatio , pax , & misericordia Dei sit tibi , ô serenissime Rex : Coram quo , Divinitus recipi admonitionem , ut me sustinem , quod nunc humillime facio : paratissimus cum omni fidelitate & sinceritate ea cum Regia vestra Majestate tractare , quae mihi divinitus injungantur , Quorum mysteriorum historias de ordine in ordinem referre , prout occasio dabitur , non recusabo aliaque omnia peragere , quae Deo & vestrae Majestati 〈◊〉 gratia fore intelligero , &c. The King answered , Vt de vestra persona 〈◊〉 bona audivi absente , ita jam mihi gratus valde est adventus vester , & si quod sit in quo vobis meagratia & favor , possit esse commodo non deero me vestrum favorem , & protectorem existere : Atque de 〈◊〉 & aliis majoribus rebus aliquid magis opportuni loquendi tempus post festos istos dies : quo tempore vos ad me accersori curabo , &c. Hereupon I made Coursy , as was appertaining , and stepped back somewhat from the King , and so the Vice-Chancelor and other Officers , the chief Secretary brought Bills to be read , and subscribed , or assigned with the Kings own hand , which he did : and after the Lord Lasky had watched a fit time to tell the King of his desire to speak a few words to his Majesty of some of his own astairs , and was bidden to resort straightway after dinner to his Majesty , we took our leave with reverence doing , and so went out of the privy Chamber , or rather with-drawing Chamber through his privy Chamber , where he had said Masse when wecame , and so into the Guard-chamber , and down , &c. Friday , I took Ghostly counsel of Doctor Hannibal , the great Divine , that had now set out some of his Commentaries upon Pymander , Hermitis Trismigisti . Saturday ( Aprilis 20 ) I received the Communion at the Pernardines , where that Doctor is a Professor . This day E. K. the Ghostly counsel and comfort , as his case required . On Easter Monday , very devoutly in Saint Stephens Church E. K. received the Communion , to my unspeakable 〈◊〉 and content , being a thing so long and earnestly required , and urged of him , by ourspiritual good friends , as may appear by sundry former actions . ✚ Cracoviae . Tuesday in Easter week , Aprilis 23. Manè 〈◊〉 horam 8. Praecibus fusis ; mediocritèr longis . E. K. Here appears many thousands of spiritual Creatures , all in white : Now there seemeth one like Michael , ( all in red ) to stand 〈◊〉 them , they all standing in an half Moon compasse behind him . Michael ..... Adhuc semel ( sed Stephano assidente ) Loquor . Sed si aurem , & animam suam , loquetae meae praebuerit stabilietur sedes illi E. K. Now they seem all to mourn or hum , all in one tune . He speaketh still , but I understand not his speech . Sin minus loquitor pro me pestis : ulcere enim percutiam terram Zeli plenus sum , & Justitiae E. K. All are vanished away . Δ Ne observes iniquitates meas ( Domine 〈◊〉 Christi ) qui speramns in misericordia tua , qui redempti sumus 〈◊〉 sanguine tuo , Amen . Emitte Domine verbum tuum Evangelicum , ut liquefacias & emolias obdurata corda mea frigore 〈◊〉 , ut mea peccata purgentur , & efficiantur , quasi in Christo , ut nebula ignorantiae expellatur è cordibus meis , & spiritus Sancto gratia affluant aquae 〈◊〉 in poenitentia Salutari , Amen . 1585. ✚ Cracoviae . Aprilis 24. in Easter-week . Wednesday morning , 〈◊〉 horam 8. Orationibus factis ad Deum , tam oratione Dominica , quamaliis particularitur respectu Ministerii 〈◊〉 , qui regnis president obtinendi , ut nobis praescriptum 〈◊〉 , & dum conarer particulariter nominare aliquem , statim incipit E.K. & 〈◊〉 — E. K. There appeareth afar off a woman comming , and she is here now , she is all covered in green , as with a cloud : I may through it discern her fair face , and her hairs dispersed abroad . The place about her seemeth to be concave , replenished with light of the Sunne : she standeth as in a hollow shell , or Oval figure concave . ..... Stephen , lift up thy head amongst the stars of Heaven ; for the Spirit of God is with thee , and thou art become the Darling of the Highest , but the Lord will reprehend thee for thy sins . Behold , thou shalt stand , and thy sword shall be made holy : See therefore that you honour him , labour for him and obey him , as the anointed and 〈◊〉 of the Lord. For why , his spirit shall be plentiful amongst 〈◊〉 , and he shall put the pillow of rest under your heads . E. K. The more she speaketh , the more the place is bright . ..... The Prince of Darknesse shall lie as a stumbling block in his way , but he shall stride over him without offence . The earthly Creatures have not to do in this receptacle : Therefore take heed thou defile it not . If thou follow the rules of calling them , thou shalt see that the air is their habitation . Other wayes irregularly they appear in such vessels : But such as are prepared for them . Take heed ( therefor ) thou defile not the place of the Justified , with the presence of those that are accursed . But as they are of two sorts ; so let their appearing places be divers . Thy servant is conducted , and shall not stumble , but shall return , that the name of God may be blessed . Now cease thy voice for our presence , until the Lord hath rebuked Stephen , in the consideration whereof consisteth the seal of his Election . Verbum shall be the first word wherein the Lord shall shew himself unto him . Behold , I am full of the light of heaven , and I shut up and go . E. K. She is gone Δ Note , all those things I intended or desired to be satisfied in , are answered me without my asking . Misericordia , Pax , & Lux Dei nobis semper adsint omnis autem laus , honor , & gloria sit Deo nostro , Amen . Notae 〈◊〉 . Monday , Tuesday , Wednesday . May 6 , & 7 , 8. E. K. was very unquiet in mind , and so expressed to me in words : for that A. L. had not paid him his money , long since due : and chiefly for that he doubted very much of A. L. his turning to the Lord with 〈◊〉 his heart , and constantly . So much did A. L. his former life and ungodly living and dealing offend him , and so void was he of any hope , that he became in a great 〈◊〉 of mind to find us coupled with so 〈◊〉 a man. I shewed A. L. his last Letters , how he was in a 〈◊〉 of his own , belonging to the 〈◊〉 Rithwyan , ( vvhich he had now by a stratagem won from the unjust delaying of his adversary ) and what penance and contrition he was in , what meditations , and what godly purposes , &c. But E. K. would not hope of conversion , and thereupon utterly and 〈◊〉 intended with all speed to be gone from hence toward Prage , and willed me ( if I would ) to prepare my Letters He became very blasphemous against God to my great grief and terrour : what the issue thereof would be , so great was the 〈◊〉 and 〈◊〉 against God and his holy purposes in us , that almost greater could not be uttered . I used as quiet words as I could , assuring him of Gods mercies alwayes ready , and his helping hand for all such as put their trust in him , and call upon him in their 〈◊〉 and times of need , and so did betake him to God for that Tuesday night , being past 9 of the clock . Wednesday morning , as I was at my prayers in my study over his Chamber , and had made declaration of this cause , and of the perplexity most grievous that I was in to see my friend and partner ( E. K. ) thus carried away with so grievous a temptation , so manifold and 〈◊〉 . E. K. yet lying in his bed , did call his brother Thomas to him , and willed him to callme to him : Thomas came ( when I had in manner ended my devotions and prayers ) for me , I went to him , yet lying in his bed : And after I had wished a good morrow , and sate by him on the Bench at his beds head , he began and said such matter as followeth , E. K. A Spirit appeared to me this morning by my Bed-side , and bid me be quiet . Bad me will you to go to morrow with both your servants to my Lord , as secretly as you could . Bad you comfort him . Bad you bring him with you . Bad you to go to the King as you came homeward . Bad me to board in the mean space with the Italian * Doctor at Perins house . Bad me lie here every night . Hereupon I was most glad and joyful , and praised God for his marvellous mercies , loving kindnesse and goodnesse toward us , and declared my self assured that God had put out his term , and setled the degree : For the performance of his purposes and promises made to us , for his own honour and glory : And so with joy and thanks given E. K. for his courteous imparting these good news to me , I went about my businesse intended , which was to go to the Table of the Lord : as I was prepared for it , and so went to the Barnardines Church . Soli Deo nostro sit omnis laus , honor , gloria , & gratiarum actio , nunc & semper , Amen . Note , I had in my prayers alledged to God , that albeit I was in great perplexity and agony of mind , yet since I was willed to cease my voice for having at any angelical presence , I said he of his divine clemency and care over us , in these great desires might counsel us and direct us , though we did not urge our request as we were wont . The conclusion and shame which many wayes would follow , if this intended purpose of E. K. should go forward and take place ) was so great , that we might seem to the world , to have been led to that evil end , by a manifold digression , rather then otherwise led in mercy and verity , wherein I requested God to regard his own honour and glory , &c. ✚ Cracovia , Maij 20. Monday à meridie horam circiter 6. in mansio meo . NOTE Δ. Δ E. K. sitting with me in my study , told me , that after my going to Rithian to the Lord Lasky , he had very many apparitions , and divers matters declared unto him , of the state of Christendom , &c. He said ( moreover ) fault was found with my manner of standing before Stephen , I should have made some more ample declaration of my Calling and knowledge in these our actions . Secondly , that I did mistake the phrase spoken unto me at Prage of the rod binding up * : For he said , that Michael Dee should die , that I should thereby be afflicted , and divers such things he told me , and among other that he was willed to be ready to leave me , when he should be called : for , he said , our actions shall be cut off , for some of our unworthinesse , &c. All which things were so grievous unto me , as I was ( in manner ) ready to sound ; and my distresse was the greater , because ( after a sort ) I was barred from requiring the presence of any of our spiritual friends , till Stephen had been rebuked by the Lord , and I had vowed to obey their commandments and instructions , whereby I was driven to beseech God to consider my cause and grief , who unfainedly desired to be his true Servant : And being desirous to obey them , staying of my voice for the presence of his good Ministers , I was contented to offer up my obedience herein for a sacrifice ; and ready to receive this distresse and affliction , as a punishment for my 〈◊〉 , awaiting his will and pleasure . E. K. said , It shall not be amisse to bring forth the Shew-stone , and assay what the good will of God would be herein . Δ I fetcht the Shew-stone , and after it had been set about a quarter of an hour . E. K. Espied in it a little naked boy , with a white cloth scarf , from under his Navel hanging down unto his knees ; The hair of his head is short as of an young child : [ and about that time came the Lord A. L. unto us , who sat down by us : ] He had a little Circle of aire in his hand : There is a light in the stone as if there were the shining of the Sunne in it . Puer ..... Creavit Deus omnia Spirituoris sui qui etiam Spiritus , defendit & defendet suos , & in nomine 〈◊〉 sperantes . E. K. He throweth up his Circlet , and catcheth it againe , three times ; He standeth still , and saith nothing more yet . Puer ..... Perforatus à Domino , loquor . E. K. Now he is turned into a water which goeth round about , and in the midst of it is bloud . Now he is returned to his former shape again . Puer ..... The end of all flesh is at hand . And the sickle of the Highest shall reap down the Mountaines ; The Valleys shall be without fruit : And the seed of man shall be accursed . E. K. Now he turneth his face to you [ Δ. ] Puer ..... Who is he that the Lord rejoyceth in , or on whom the Heavens look with merry countenance , whose feet are not a burden to the earth , and in whom is the force of the soul comforted ? Who is he that shall rejoice in the Lord ? Even he it is that goeth out of himself , and beholdeth himself , saying , O thou Carcase thou art a Sepulchre for me ; Neither am I placed in thee , for thine own beauty , but that the Lord may be magnified , and his Creatures dignified ; He it is that shaketh off himself , and putteth on the Armour of Affliction , praising and extolling the Garland of the God of Hosts , before that great Whore , and in despite of her Congregation ; He it is that forsaketh his own will , to do the will of him that created him ; Whosoever ( therefor ) doth his own will , is the servant of Perdition ; But he that expecteth the will of God is 〈◊〉 . Behold , therefore , because you do so , and have beheld your selves , not in your selves , have acknowledged the power of God , and the truth of his Message , your Honour shall be great : Therefore fear not , For , lo , This Garland is prepared for you : and rest is sealed unto you , of the Highest , unto you , your wives , children and servants . Δ Blessed be thy Name for ever , O eternal , almighty , and most merciful , our God and King of Glory . Puer ..... If the Sunne shine not in vain , if the Stars move not , but by variation and discourse , moving things , alternatim , to an end , if the Earth stand still , because she is so created : Much lesse ought man to despaire in the mercies and promises of God , which are not without a cause , neither any time spoken without effect . I remember thee ( Lasky ) saith the Lord ; And I will chasten thee for thy sinnes , and behold , I swear unto thee , as I have done ; But humble thy self . This body of thine shall turn into dust . Take beed therefore that it defile not the greater part ; For unto him that dieth a sinner , vengeance is judgment . But if thou live according unto my Lawes , and graft thy self within my will , if thou forsake the World for my sake , and do the works of righteousnesse ; Because I have called thee before me , I will adde unto thy yeares , and will not blot out thy Name out of my remembrance . Be not therefore a Man , but the sealed servant of the Highest . Rejoyce in him that created thee , and when I command thee to strike , follow me , for I will make the way very broad for thee . Behold , I am mindful of my Covenant made unto thee , the seventh day of September , in the year four score and three . I will establish unto thee , that fortitude , both in true Wisdome and Victory : And I will make thee mighty as a Corner Stone 〈◊〉 Angle of my Temple : if thou turn , if thou do the will of him that speaketh unto thee : if thou become a marble stone , speaking Justice and Verity ; The mysteries of thy Crosse light upon thee , and let thy sonnes be blessed in thee . I greatly thirst after Steven , for the course of things are at hand , Behold , I will blesse him , that he may leave blessing unto thee . Behold , I will place thee unto him , as his right leg , and he shall stand . But his wicked Garments I will cut in sunder , yea I will send in the fire of wrath and dissention : And I will take away the buttons from his brest . I have given unto him three wicked Nations , that they may grinde under him as slavish Captives . When I come in one Week , Behold , I strike , and those that are proud , become poor and desolace . The outward face of things shall be changed ; And the whole World shall say , Lo here , is the finger of the highest . Rise Therefore , and with speed go before Steven ; But the League Table thou shalt leave behind thee . I will reveal my self in thy proper Shew 〈◊〉 . Dixi : quaerite victoriam . Δ Deo nostro Omnipotenti , Patri totus consolationis & misericordiarum plenissimo , sit omnis Honor. Laus , Benedictio , Gloria & Imperium , nunc & semper Amen , Amen , Amen . Δ I did communicate , and this was the third time , within Easter receiving . Primo cum Humbate , & bis cum Raphaeli confessus , &c. That all manner of wayes I might have a clean and a quiet Conscience . ✚ Maii 22. Wednesday , Nyepolonicze , in Aula Regia , circa horam 1½ à meridie . Note , after dinner as we sat together , A. L. E. K. and I discoursing of some of our matters ; There appeared over A. L. his head ( to the sight of E. K. ) a little Child half , the upper part holding over the head of A.L. a white Crown , and a finger out of it pointing toward Δ , and withal he said , Puer ..... Audivi te victores estis . Δ Hereupon we sat out the Shew-stone , as being ready and desirous to be instructed , according as the cause chiefly required . As I began to pray and study , Domino non sumus digni ut nos exaudias , suddenly E. K. said he saw as followeth . E. K. I see a great Hill of fire , a very great Mountain , and it is as if it did hang in the aire : for I see the aire under it , and I see the Sun shine on it the Mountain fire flameth not . Now the little boy that appeared last day , standeth on the top of this Mountain . Puer ..... God hath spoken unto you , and hath gathered you together , and lo , you are become a strong sword , with the which the Nations shall be cut down , and the God of Hosts shall stretch forth his hands ; And behold , you are come , and now is the time you Satan shall reap But Satan 〈◊〉 sore against you ; Behold , Lasky thou art become rich ; But have faith : For it overcometh riches , and shall beautifie and strengthen thee , that thou shalt be able to receive reward for thy labour : For it is not a small labour to contend against sinne , I have brought thee unto Steven , And I will give him thee into thy hands : And because thou shalt see that God is not barren , I am of power ; Hear me therefore saith the Lord , wilt thou that before thy face I shall destroy Steven for his wickednesse ? wilt thou that I shall strike him with a perpetual Leprosie , or wilt thou that I shall correct him and leave him to do good unto thee ? Now thou shalt see that I am not weak ; Neither that my words are barren or without fruit : Ask therefore of the Lord , and before thou move it shall be given thee For thou dealest with him that is a flame of fire , and a two edged sword to the wicked , out of the Dunghil I chose him , out of nothing I can stirre thee up , and exalt thee , but thou must first be poor before thou be exalted , read the Scriptures and judge Now speak . E. K. He is gone . Infinitae & incomprehensibiles sunt misericordiae tuae , O Deus , & Judicia tua sunt inperscrutabilia , 〈◊〉 . A. L. Domine Deus misericors , quanta est tua misericordia , quod me summum peccatorem tanta gratia prosequeris ? 〈◊〉 sum Domine ante faciem tuam : Itaque Domine , quaeso , ne illum propter me deleas neque Lepra percutias : sed potius inspires in illum , ut mihi propterte , & à te , per illum bene fiat . Non quaero Domine divitias , sed gloriam tuam . Non nobis Domine , non nobis sed nomini tuo da gloriam . Et fiatmihi secundum voluntatem tuam Domine . Tu scis Domine , an hypocritice ago . 〈◊〉 mei 〈◊〉 , miserere mei , sitque misericordia tua supra me & fiat voluntas tua , sicut in 〈◊〉 , sic 〈◊〉 & in 〈◊〉 , Atque nomen tuum sit benedictum in saecula saeculorum . Amen . E. K. He is here againe . Puer ..... Saptens es tu , [ A. L. ] & plenus spiritu Dei : Non quaerens sanguine fratris tui igitur ben dictum , sis inter potentes hujus saeculi , & ab hac die spiritus meus nunquam à te discedet ; & haec quia te humiliasti nam non 〈◊〉 sine causa Puer ..... And lo , I will correct him sharply : Ask therefore in what Language thou wilt have me correct him ( for he is scarce worthy to hear that he may understand . ) E. K. He is gone . A. L. Hungarice peto , ut ipse audiat ea quae illi sunt dicenda sic ita Divinae tuae placcuerit Majestati . Puer ..... Hungarie is hateful unto me ; For it is full of iniquity ; Neither will I speak unto him my self that he shall ( yet ) hear me . I will open my mouth in Latin for thy sake : and if he become obedient , I will also appear unto him my self and unto you all , in the spirit and presence of my Angel : But to overcome him by Miracles it needeth not , for by him the people are not edified , But by my words he shall understand , that I touch him , although Satan stand by him : unlesse it were for thy sake I would not withdraw my word and curse from him , for why , I am sufficiently advised , And I do but keep back the fire from him . But go thou [ A. L. ] unto him , and speak unto him liberally , when he hath heard me , if he receive me , my blessing is upon him of necessity . If he hear me not , I can easily unlock for I have the Key ready . God the Father , God the Sonne , ( unto whom all power is given in Heaven and Earth ) with the fire of eternal comfort , which is the privy science and knowledge of the faithful ; The Holy Ghost , be upon thee , and with thee for this day , thy [ A. L ) sinnes are blotted out of Gods remembrance . I have no more to say . Omnipotenti , tromendo & Solis Adorando Deo , & Domino nostro sit omnis gratiarum actio , Laus & Jubilatio , nunc & in omne aevium . Amen . ✚ Nyepolonicze in Aula Regis Polonie . Anno 1585. Maii. 23. A meridie hora Circiter 6. The King sent for the Lord Lasky and me , by his Vice-Chamberlaine , whom we came unto in a Chamber , within the Chamber or roome where he useth to give audience , or to eat with his Palatines and other : He sat by the Window which is toward the South , and by which his Prospect is into his new Garden , which is in making : He began thus , ( the Lord Albert Lasky being by , and thereto willed by the King , ) and said unto me very near as those words import . St. Egit mecum Dominus Palatinus , ut vos audirem de rebus istis magnis & raris loquente : Quod libentur feci : & tamen hoc considerari debet , quod Prophetae omnes & revelationes jam diu & in tempore Christi cessaverunt . Tamen si 〈◊〉 in istis , contra Dei sit honorem , eo lubentius sunt audienda : Et ego quidem haud dubito quin Deus nunc possit multis modis secreta quaedam hominibus deligere , ad hac usque tempora , mandatis & inusitatis . Hereupon I answered to this sence , although I cannot expresse the same words . Δ Considero in ordine vestrae regia tria quasi capitala , in quibus totus ordinis vestrae est medulla . Primum de Prophetiaris , & revelationem cessatione , secundum ; an aliquid in nostris actionibus , vel exercitiis insit contra Dei honorem : & tertium ( quod animo meo est valde gratium ) quod , Deo non praescribatis certos aliquos modos vel tempora quibus sua hominibus velit aut debeat secreta detegere . De primo , hoc possimus vestrae Majestati Reginae asserere , quod ille Scripturae locus haud recte à plurimis intelligeter : & ab 〈◊〉 pessime , qui velint omni modae . Dei potentiae & misericordiae & sapientiae praescribere certos modos , & tempora certa : asserendo nullorum hiis temporibus esse Prophetiam , vel post Christum fore : quia omnes in Christo cessavere : hoc est , quia omnes de illo quae erant Prophetiae felicet . De Dei filio in carne venturo & Messia vero , & redemptore generis humani futuro , ( & de tota illa quam nos agnovimus & confitemur Christiani , completum & consummatum esse Christi historia ) jam cessavere : adeo quod illa neque jam futura sunt ut putant Judaei , neque repetenda sunt , cum jam sunt consummata & peracta que madmodum Prophetae praenuntiabant nam ob hac causa cum Christus Jesus in cruce pendens scinisset , quod omnia de co Prophetia completa fuissent , & praecepimus scilicet omnium Prophetiarum ( ante Christiano ) scopus jam esset Collinatus , & Juxta praesentiam & propositum Dei redemptoris humane conscientiam esset mysterium ipse dixit consummatum est : Nam & Paulus dixit ad Judaeos , ( namque 〈◊〉 omnia quae de co scripta erant , deponentes eum , de Ligno posuerunt eum in monumento . Et post Resurrectionem suam ipsammet Christus suis discipulis ( pergentibus versus Castellum Emaus , & de illius morte & resurrectione disserentibus & 〈◊〉 ) dixit , O stulti & tardi corde ad 〈◊〉 in omnibus quae 〈◊〉 sunt Prophetae : Nonne haec oportuit pati Christus , & ita intrare in gloriam suam , & incipiente a Moyse & omnibus Prophetis interpraetabitur illis in omnibus scripturis , quae 〈◊〉 ipsoerant , &c. & paulò post iterum ad eosdem vobiscum : Quoriam necesse impleriomnia quae scripta sunt in lege Moysi & Prophetis , & Psalmis de me . Sed quantum ad alium sensum quod post Christum mille essent Prophetae vel relationes ipsam Scripturae planissime contrarium docent . Nam quod descendum erit de revelatione fine notabile illa Beati Joanni Apocalypsi quae post Christum 〈◊〉 ? quae & ab eodem Joanne Propheta vocatur , dicendo * Beatus qui legit & audit verba 〈◊〉 . hujus & servat ea qui in ea scripta sunt , & in ultimo Capite ejusdem Apocalypseos sine revelationes , ter , 〈◊〉 vocat Prophetiae librum . Quare manitestum est post Christum esse Revelationes & Prophetas . Praeteria que erat illa Paulo facta revelatio in ejus Vocatione & Conversione per ipsum Jesum Christum , ut in Apostolicorum apparet Actum libro , Cap. 9. quid de illa decennes * Cornelio Centuriano ? Quid de illa Petro de animalibus mundis & immundis . Et Paulus ipsam dicet si Δ gloriari oportet ( non expedit quidem ) veniam ante ad visiones & revelationes Domini , &c. & paulò post : & de Magnitudo revelationem extollit me , datus est mihi stimulis carnis meae , Angelus Satanae qui me colophizet es , notum mihi factum est sacramentum , sicut supra scripsi : prout potestis legentes intelligere prudentiam meam in mysterio Christi , quod aliis generationibus non est agnitum filiis homini , sicut nunc revelatum est sanctis Apostolis ejus & Prophetis in spiritu , &c , ubi etiā Prophetas post Christū esse apparet : & cap. 4. Et ipse dedit quosdam quidem Apostolos 〈◊〉 autem Prophetas , alios vero Evaugelistis , alios autem Pastores & Doctores ad consnmmationem 〈◊〉 , in opus ministerii , in aedificationē Corporis Christi , Donec occurramus omnes in unitate fidei in mensuram aetate plenitudinis Christi , &c. ubi tam diu Prophetas fore in Ecclesia Christi post Christū apparet . Donec occurramus omnes in unitate fidei , &c. quod nondum post Christum factum fuisse bene simus & jam haec aetate nostra maxime sumus circa negotium fidei discordes maxime videntur esse necessariae non Prophetae solum sed etiam Revelationes valde expresse de Mysteriis Divinus . Et de locotione Angelica * ad Philippum , & ejus de loco in locum invisibile quasi translatione per Spirirituum Domini , quod putendum est . Et de Prophetis post Christum tempora testificatur Actum undecimum caput , ubi legimus quod eodem 〈◊〉 quo primum discipuli Christi Antiochiae cognominarentur Christiani , 〈◊〉 ab Jerisolymis Prophetae Antiochiam , & surgens unus ex eis nomine Agabus , sign si abat per spiritum , famem magnam futuram universo 〈◊〉 terrarum , quae 〈◊〉 〈◊〉 〈◊〉 , ad secundum autem vestrae Majestatis Regiae Capitulum , sic 〈◊〉 〈◊〉 coram Deo & beatis ejus Angelis , assere quod conscientia mea nihil , Notivit , vel dijudicare potuit , neque possit in omnibus nostris actionibus , vel illarum aliqua , quod sit contra Dei , honorem , vel gloriam , Immo , quod ad 〈◊〉 〈◊〉 〈◊〉 & gloriam valde spectent , possimus . Denique tertio in loco quod cum magna & verae pia Regiaque & discretione existitis , me Deum Omnipotentem iis temporibus posse modis suis variis , 〈◊〉 quibusdam sua 〈◊〉 mysteria & secreta . Valde letor : & eo magis , quod tam ex nostris praeteritis id constare potuerit multis Actionibus ; quam ex futuris : quibus inter esse & adesse praesens ( si ita illi visum fuerit ) vestra possit Majestus Regia . Et praeteritarum nostrorum Actionum libros 24 , paratus sum ( 〈◊〉 〈◊〉 vestrae serenissimae Majestati placuerit tempore , ) videndos exhibere ; quorum quaedam Latina lingua , Graeca aliae , aliae Anglica lingua , sed ex maxime 〈◊〉 Anglica sunt Conscriprae ipsae actiones Angelorum , viz. 〈◊〉 bonotum Instructiones , admonitiones , exhottationes , 〈◊〉 , 〈◊〉 , & 〈◊〉 ealio sunt . 〈◊〉 〈◊〉 nobis factae Revelationes , reales vel verbales , & per spatium jam trium fere annorum à nobis receptae & 〈◊〉 , &c. ✚ Nyepolonizae in Aula Regia praesente ipso 〈◊〉 Rege , & A. L , &c. 〈◊〉 Lunae May 27. Mane , horam 7. circiter . In camera privata Regis . Omnipotens , 〈◊〉 , Verae , & uni Deus , 〈◊〉 〈◊〉 misericors Pater mi , qui me de Patriae 〈◊〉 funesta contra 〈◊〉 concepta malicia , per Angelos 〈◊〉 〈◊〉 admonisti , & per cosdem , inde , me cum Vx re , Liberts , & Familia mea istisque * duobus , egredi jussisti : e egredientes nos , 〈◊〉 〈◊〉 maris , quasi 〈◊〉 〈◊〉 〈◊〉 : Et qui ex homicidiarum & Hereticorum manibus & 〈◊〉 〈◊〉 nos 〈◊〉 : Et qui multis nos modis ( partim nobis cognitis , partim 〈◊〉 ) à 〈◊〉 & 〈◊〉 〈◊〉 , ab eo tempore , quod ad tua secreta Judicia & negotia testific 〈◊〉 , 〈◊〉 & 〈◊〉 nos 〈◊〉 : Ideo propter hanc tuam tantam & tuam 〈◊〉 misericordiam ; immortalis 〈◊〉 à nobis deberi laudes & gratias humillime agnoscamus . O 〈◊〉 Pater noster 〈◊〉 qui * nos duos ; vinculo tuo Divino arctissime copulasti : & quasi unum ex 〈◊〉 esse 〈◊〉 . O tu fortissime 〈◊〉 meus qui hanc tuum Lasky , quasi Athletam meum 〈◊〉 , animosum , & meum 〈◊〉 , nobis adjunxisti : virum Cathelicae tuae & 〈◊〉 Religionis 〈◊〉 & Anti-christianismi omnis acerrimum hostem ; 〈◊〉 ô 〈◊〉 , 〈◊〉 & 〈◊〉 Deus , & Pater meus , qui tuis mox incipiendis Regiis , magnis mirific : 〈◊〉 , quem 〈◊〉 Regem , 〈◊〉 iuvenisti Stephanum , tuum futurum Bellatorem : quis tuo mutui , & jussit ex animis , totis suis veribus , & maximo zelo obedire velit : & cut nos honorem & 〈◊〉 〈◊〉 & 〈◊〉 , in mandatis dedisti : & propter quem labores ( 〈◊〉 not a ) ut subiremus & sustenueremus statuisti : & ad quem , post laboriosas peregrinationes nostr : multiplices quidem , praeter 7 〈◊〉 factas , directas aliquas , alias ante , ( humano judici ) quasi retrogradas , tuam maximam gratiam , favore : & auxilio incolumnies & salvos nos perduxisti : Nos quasi hic tuos , tuo Nomine & una mente convenientes , tua digneris Paterna misericordia , à totius vitae meae omnibus purgare spurcilits : Et Charissimi tus 〈◊〉 Domini & Redemptoris Nomini Jesu Christi intercedentibus meritis , nobis Condona quicquid contra Leges tuas Sanct as & Justas , volentes , vel nescii , vel negligentes , verbo , facto vel 〈◊〉 ad hanc usque horam 〈◊〉 omnes & singuli , ut tibi jam 〈◊〉 massa pura & 〈◊〉 offerri : una Divina & 〈◊〉 fermitanda gratia ; & tuae charitatis igne in cordibus nostris per te accenso , quasi quidem proportionis & sacri in Templo tuo efficiamur panes . Et sit nobis interim Filius tuus Dominus nostris Jesus Christus Panis vitae : quem gust ando suavissimum , & sides veribus transgladiendo 〈◊〉 Manna eundem habeamus nobiscum in perpetuum , mitte igitur nunc Luce & Veritatem tuam ô Deus Omnipotens sempiternae , Vivae , & Verae , & tuo Stephano ( noster autem Serenissimo Gratiosissimoque Reg ) appareat , Te Deum nostrum verum vivam , Omnipotentem 〈◊〉 nostrum in iis actionibus & Mysteriis esse me antè ( licet peccatis obnoxiu ) voto & Conatumagno , fidele tuam & sincerium esse servatum : omniaque tua jussa mihi maxime esse Curae : nosque singulos singularibus in te autem mundi exordium praeordinatos esse muneribus , in tuo Sancto servitio tractandis , &c. E. K. Nihil post primas praeces apparebat . Δ Breves secundas feci , & adhuc nihil apparebat Tertias adjeci , etiam breves . Post tertias ex lapide quidem Calor in faciem ipsius . E. K. Exire videbatur . Circa lapidis oram & fimbriam rubicundus viridis circulus apparebat . E. K. Jam video hominem albis indutum vestibus , & succinctis facie longa sparsis crinibus , & a deus notu quasi undantibus , & dexter pes stans super magnum lapidem rotundam , & sinister super aquam , & post dorsum ejus magna lux est : Nunc video terram sub pedibus ejus , sed quasi in aere videtur esse tam lapis ipse quam aqua illa . Δ Sit benedictus Deus noster , & fiat voluntas ejus . Aquae cursus ( qui versus Occidentem est ) pedem ejus videtur sccundum se prius deferre . Videtur iste longo a me esse cum intueor faciem ejus interdum una apparet esse interdum tres facies & ita confuso quodam modo . E. K. Audio magnam vocem Dicentem , Veni & Vidi . E. K. Descendit jam alter ad illum quasi Globus Ignius cum facie eminenti , & ab ejus corpore quasi verga arundinea videtur emanare . ..... Inspexi , & examinavi , & ecce , Nulla est Justicia . Vox ..... Interet aqua in mare , & siat falsa , quia ecce tertia viola est plena . E. K. Jam venit ignis , & illum totum circundat , aliquo minimo : Circa illud relecto intervallo sibi proximo . Vox ..... Mensura . 〈◊〉 & sigillum est ( 52 ) quin quaginta duo . Ast 〈◊〉 sum plenus Justitiae & Misericordiae . Visigitur tu , quod aperies os meum ? Ast quare inquit Dominus visitarem Stephanum humiliet Semetyrum . E. K. — Inclinat caput suum ] quia ecce habeo quod dicam , & ecce habeo , & labia mihi confuta sunt . Magnificat igitur 〈◊〉 Coeli & terrae Deum Creatorem , Regem & illuminatorem quod possit 〈◊〉 peccatoribus 〈◊〉 esse & vultum ejus misericordiam super vos convertere . E. K. Jam conversus est totus in Globium igneum . Δ Miscrere 〈◊〉 〈◊〉 , secundum magnam misericordiam tuam , &c. E. K. Jam magnus quidam fumus per plicas quasdam ( insta nubis ) lapidem operet . E. K. Jam videtur illa nubes convoluta esse , & seorsim ad unum latus lapidis seposita . ..... Verbum , ab altissimo missus facio ; Quamobrem erige te & diligenter Attende Stephane , quis te a Cunabulis Enutrivit ? quis viarum tuarum labores . Aut juventutis tua temeritate mensuravit ? ab impetu judicii & temporis : quis te legit ? aut unde munitus es Coelestidecore ? Hanc tibi animans viventem , sagacem , & sale plenum , quis induxit ? Nonne Rex ille gloriae , in cujus gratiam omnis subjecta est , in coelo & in terra potestas ? qui te potenti elevans brachio à milite ad majorem , a majore , ad maximum evocavit septrium ; Nonne idem ille , quite & 〈◊〉 & visitat : & de semetipso , ante saecula dixit , Ego sum ? Quareigitur , Nebulam tam tenebrosam , tanta ecce caligine tanta dico ingratudine suffultam , inter Deum tuum , & animam tuam induxisti ? An , quod non accepisti habes ? [ he shaked his hand at the King , after the Polonian manner ] Aur unde ( Di ) Diadema Capitis ? Ecce quia in fragili cordis tui prudentia , Deum à sinistris , immo a tergo , posuisti , sequitur te spiritus malignus : Nam erasti : Igitur multiplicata & numerata sunt peccata tua in Coelis , Judicium tuum in te canes ipsi cum pseuda Propheta ferant inquinata sunt Regia tua scelere turpissimo , Cubicula tua olent malum , igitur surrexit Deus turgidus & terribilis factus est & iratus tibi . Verum sic dicit Dominus ; quia patres tui , ad Altare meum sanctiores stetere , neque perversi à voce & via mei recessere ; te autem , quia virum a vulgo distinctum seperando seperavi , & seperatum : eligendo , dilexi : Non visitabo iniquitates tuas in verga mea : Neque Dejiciam te quemadmodum decrevi : Sed in Solio titubanti sedeas permittam . Verum si brachium meum Zelo cognoveris potens : si impietatem tuam derelinques : si te munditiae ornaveris , si fetidam a sinu tuo lepram & alnnica tineam , ( non ad vomitum rediens ) abster seris Ego quoque iram avertam meam , & dies tua relinquae stabilientur fortitudine : Reges malidicti & potentes hujus nudi intoxicati calice , Meretricis ( mea quia neglexere statut ) fulmine ire meo in manu , & ante pedes tuos cadent ferrorique erit gladius tuus nationibus , tutela te Coeli circumducent dum in robore dexterae tuae peribunt inimici . Cor populi tui , a te alienatum , post modicum repurgabitur : qui autem in sanctum conspiramere turpissimo , cadent ulcere . Adhuc si latere meo cum firmiter , tam fideliter adhaescas abumbrabit te spiritus meus & evades sapiens : teque res Foecundabit de Coelo . Haec est veritas & Lex Domini , quam proposit tibi * Lux Dei hodie Stephano : Igitur sume tibi gladium femori , estringe , eleva pro Domino & veritate , pugna , vince , Regna Noli ( sicut homo ) timori cedere , neque de mundo queritate : quia Deus tuus tecum est ; Ignis terribilis & magnus Dominus exercituum : Igitur si os tuum iuste a solio operies : si impium condemnaveris impietatis impleto te spiritu meo , & anima tua repleatur igni potenti , dum manus tuae vindicant coelos , [ inclinat caput . ] Impiam illam generationem , ( de qua Domino loquuntur est , & in servitutem tibi tradidit , ) cum videris tempus , cum filiis suis , & a populo suo , a parvo usque ad majore , percute gladio ut pro impietate peccati , sit plagarum numerus ; quia erit inflictus Bohemia ( non minus odiosa Coelis : quam terrae gravis , & tediosa ) signata tibi ; est ; & maledicta in jubare solis , Collige & Orna . Fuge pedem in Aquilone , & digitis tange mare , & noti spernere coronam altissimi ostendam tibi nomen meum , & ponam laudes tuas inter aquas . Cinge te etiam sicut forti , amplectere montes meridionales ; & aedifica mihi altare : Eripiam enim vincula ab illis . Ab Occidente , manus violentas in viscera tua extendunt : Sed ferro praescindam illas ungues . Denique si a peccatis cessaveris , si studio flagrabis coelestium , & ambuland●s coram me Domino Deo tuo in justitia , & veritate , & nuncquid in nomine meo seperit benedicatur & in me splendorem suscipit ; Sin autem , verba , quae locutus est Dominus , audire notueris , Egomet ulter existam hodie exaltavi te in Domino , & posui caput tuum inter stellas : Esto igitur obediens : Paratus est terror impiis , & maledictus est mundus : Beatus autem qui fideliter observant Verba , & illa custodiet quae Dominus hodie fecit Gratia Dei patris , Jesu Christi filii , ejus [ inclinat caput ] & Spiritus Sancti visitet vos semper [ extendit manus su●● valde . ] Δ Amen . Adduc familiam tuam cum celeritate . Δ Sit benedictus nomen altissimi qui in servandis promissis est constantissimus , & in misericoardiis abundantissimus . Illi Gloria , Laus , Honor , decus , jubilatio , & gratiarum actio nunc & semper . Amen . ✚ Maii 28. Tuesday mane circa 6. in Nyepolonize . Δ Oratione finita & aliquibus verbis factis , de nostra cum Stephano Actione praeterita haeri . E. K. Here is he that was yesterday in our Action with the King. Hei mihi ( saith the Lord ) [ He stoopeth by little downward ] why do I hold my hand from the Earth ? What have all the Princes of the World built a Tower against me ? These in denying me and my Majestie : The other wallowing in extream drunkennesse amongst the pleasures and blindnesse of the flesh , neglecting ( without fear ) my Commandements , have I thrown out the Children from the Vineyard , and called in the Dung-carriers ? have I visited my servants , ( whom I chose ) in wrath and indignation with the Sword of Justice ? have I thus scattered them upon the face of the World , without a Shepherd , to entertain blasphemous Murderers , Lyars , and the Runnagates of the Earth , the seed of Cain , and of the cursed ! O you Caterpillers , O you that fill the Earth with poison ! O you abusers of my Name , and Dishonorors of my Temple ! What is the cause that you are so barren , or that the Lord hath not mightily shewed himself amongst you , as unto his Children ? Why are not the Miracles and Wonders a Testimony of the God of Truth amongst you , as they were unto the Israelites ? Why , hath not the Sea divided her self ? Why , hath not the Lord delivered you from bondage ? Vnto the Israelites he gave a fruitful land ( the possession of the wicke ) abounding with Milk and Honey : unto you , he hath delivered your possession unto the Dogs : and your children to become Captives , why doth not the God of Hosts stretch forth his hand saying : Deliver my people from bondage ? are not the times of those latter dayes and of the Harvest of the Disciples * shadowed amongt the doings and graces of the Israelites , you are become blind , you have eyes but you see not , for you * know not the time of your visitation . O thou stif-necked Generation this is the cause , that the finger of God commeth not amongst you : This , this is the cause , because you have not Faith : Neither is the Spirit of godlines and obedience amongst you , can he that is all Truth defile himselfe with lying : or can the flesh of man diminish the authority of the Godhead : is Christ Jesus , ( very God of very Go ) of less power or strength unto you , then he was before , unto the seed of Abraham : because he hath taken your flesh upon him . O you ignorant , ô you blind strangers , ô you that were faithful in the sight of the Lord , is not the God of Heaven and Earth heire unto you , by reason of his Man-hood have you not now access your selves unto the Throne of the Highest , which your Fathers had not ? the Israelites ran unto the Prophets and high Priests : yea , they durst not run before the Lord : For it was said of them * Let them stand before the hill . They brought their offerings to the Priest , which offered up their prayers and humility : But unto you ( ô you of little fait ) the Gates are set open : yea , even unto the Throne of God : why therefore , doe you not ascend unto your Christ , Which is anointed before the Father . Hath he anointed him for himselfe , or for you ? for both : If you have no miracle , you have no faith , if you have ( saith the Son of Go ) faith , to be compared with a Mustard-seed , &c. But you do none of these things , neither is the name of God magnified amongst you , Is it not a shame , that the faith of man groweth not to be equal with a Mustard-seed , is it not a signe of your slavish nature , from the which you were called , that there is no faith amongst you ? True it is : For why the blood of Christ is shed upon you : and you are washed without deserts , Behold now ( saith the Lord ) when I have stirred up a Moses there are no Israelites that will follow him : the seed of Abraham is destroyed with the Winter of self-love and dis-obedience . The Lord groaneth , saying : Whether shall I turn me ? unto whom shall I shew my face ? if I say unto them go out , set your 〈◊〉 against the wicked : Behold , I will be amongst you , and fight for you : who is it that heareth me ? where is your faith become ? who is he that believeth me , O you wicked Generation shall the Lord call you and seeke your deliverance , and will you know of the Lord with what meanes he will work amongst you , is the God of Heaven and Earth become amongst you an Ingineer or a Merchant , a Hoorder up of worldly treasure ; or one that rideth on horse-back to battail ? you stinking Carrion , you hateful wretches before Heaven and Earth , you blind hirelings . Who devided the Seas who threw down Jericho , who overthrew the wicked Kings ? who destroyed the Cities of the wicked ? who fought against the reprobate Giants and the flesh of mankind ? who opened the windowes of Heaven and consumed you all except as you read * eight persons , yea , if out of the windowes I can consume you , what shall become of you if I open my doors , if I send out my servants against you , and my innumerable army . Is it not said , whatsoever I put into your monthes , that speake . Why do you so , but for the truths sake : If therefore I bid you doe , is not my truth all one ? I am full of sorrow : for no man openeth his doors unto me , no man believeth me : no man remembreth that I made Heaven and Earth : Stay a while that I may weep with my self . E. K. All the stone is become black and full of fiery specks . Δ After we had read the premisses E. K. Here is another now come in green a man with nothing on his head but onely his yellow hair . He hath like a pair of black boots under his garments close to his legs : like buskins &c. Δ Note Ilemese appeared in July , Anno 1548 , and did make an end of Nalvage his work , &c. He appeareth their like a little child with yellow hair , &c. Δ Iteach you [ he paused after a pretty while Thus saith the Lord thou must answer Steven according to the hardness of his hart : Answer him thus , for the Mean : Lo , King , the God of Heaven and Earth hath placed me before thee , and hath shewed unto thee his will , hath nourished up me his servant from my youth unto this day , in the fear of him and the fervent desire of true wisdome , whereby I have attained ( through his hel ) unto the knowledge and secrets of the things in Nature : which knowledge behold in the name of God and for his sake : and because he hath chosen thee , lo , I offer up unto thee , and willingly made thee partaker of ; This done be not afraid to open thy mouth unto him , as thou didst unto Rodolph , in writing , Behold ( ô Kin ) I can make the Philosophers Stone , for so they call it , Bear thou therefore the Charge , and give me a name within thy Court that I may have access unto thee : and yearly maintenance of thee for us both ; Command him also , or strike a band of secrecy between him ; thy selfe , and Lasky . Take heed thou want not faith : for I will help thee : And he shall have a great Treasure , I will see them , if he will labour for me . But it may be Lasky will hold him by the heele . Δ What mean you by that phrase ? ..... As Jacob did Esau. Vnto this apply thy self , and give thy whole endeavor from time , to time also I will open my mind unto Stephen through thee , or in the presence of himself . But let Lasky open this unto him : The Camp is known unto me . Δ I understand not this point . ..... Let him understand , thou art minded so to doe . For this seven dayes , aske no more answer . Δ How , and if the King be desirous of any action ? ..... I respect not the King. Δ I beseech you be not offended that I aske your name ? ..... Ilemese . E. K. He is gone . Δ The other will come again . A voice . Non venit . Therefore shut up the window . Deus Coeli & Teriae da nobis Fidem . ✚ Nyepolonicze in Aula Regis St. Junii , Tuesday a me idie circa horam tertiam : The King send for me to hear what I had to say to him as I had , send him word that I had to say somewhat to him in God his behalfe . When I was come into his privy Chamber , and all others excluded but onely the Lord Lasky who came with me , and stayed by the King his commandement . I said thus verbatim as followeth . Δ Ecce ( ô Rex ) Deus Coeli & 〈◊〉 , me ante oculos Vestros posuit : & vobis suam declaravit voluntatem : me autem servum suum à juventute mea ad praesentem diem enutrivit in timore illius , & desiderio ferventi verae sapientiae qua ratione ( & ejus auxilio ) 〈◊〉 sum cognitionem & secreta 〈◊〉 naturalium quàm cognitione ( ecce ) in nomine Dei. ✚ Cracovia . Junii 6 Mane horam circiter 8 Orationibus finitis , pro luce & veritate Divina , quae nos ducerent & perducerent ad montem sanctum Sion &c. I have ( ô Lord ) according to my simple abilitie , endeavoured my self to declare to Steven those things I was willed ; accept , ô Lord , my intent , and give me thy graces and encrease my faith that I may in my doings and sayings , please thee or not offend thy divine Majestie , and now ô Lord , we await thy further direction : not presuming to propound ( as now ) matter , such as our 〈◊〉 state might move us unto : but therein we crave this aide , thy light and wisedome , &c. K. E. Here is a great head with wings like a Cherubim : all of fire , the eyes are very big , as big as your hat , and his head as big as this Table . ..... He that is a sleep let him sleep on , he that is in the high way let him not return home . He that eateth let him not rise , but eat still , and he that weepeth let him weep still , he that rejoyceth let him rejoyce for ever . He that goeth awry let him not return into the way . He that planteth his Vineyard let him not see it , he that gathereth the grapes let him not drink of them , he that blasphemeth the name of God , let him blaspheme , for he returneth not . But he that looketh up unto Heaven , let him not cast his eyes upon the Earth . Behold , the Lord hath forgotten the Earth , and it is a burden to me that I am here , therefore I go . Vnto those that do well , the Steward is ready with the reward , wo be unto the Monster of the Earth , for he is accursed . E. K. He is gone : and flyeth in a strange order : upward in a special line in manner ? A voice . Put all things to silence that the Lord had touched , 〈◊〉 The receptacle and the Books , see you open them not , nor touch them until you hear more from me . But be of right heart , and walke the ways that you are returned into . Take this one lesson : you are in 〈◊〉 with me , and for the rest care not . Δ Thy mercies be sealed upon us for ever and ever , ô Lord , of Hosts . E. K. Now is a red thing , like a Cloud come all over the stone . Ignem tui amoris & praepotentis fidei in cordibus nostris , accende , ô Deus Omnipotens nunc & semper . Amen . Anno 1585. Augusti 6. Unica Actio ; quae Pucciana vocetur . Que durabat ab hora 5. manè , ad horam 11. PRAGAE . Actio Pucciana . ✚ Pragae . Actionis Puccianae , prior pars . Augusti 6. Tuesday , Manè , circa ortum Solis , & nobis heri injungebatur . Fusis de moere praecibus , &c. praesentibus nobis Δ , E. K. & Fr. Pucci , ut praescriptum erat . Disposita erat Mensa foederis : Candelaque cerea accensa . E. K. Here is one , covered in white to the brest , all white apparalled , he hath a long glasse in his left hand , full of filthy loathsome stuffe , like matter or like bloud and milk , or curds mingled together , and a staffe about an ell long in his right hand , he setteth the end on the ground , he pointeth with his staffe toward the * Table of Covenant . Accede Dominum . Δ He [ E. K. ] came to the Table of Covenant , and looked into the Holy-stone , and saw the same vision , but his face is ( here ) bare , and he seemeth to be Vriel . Δ Benedictus qui venit in nomine Domini : ô beata Dei Lux , URIEL . ..... Gloriatibi Domine , Rex coeli , & terrae , quies , & venturus es . E. K. Now I see the foundation of an old thing , as though it were of a Church . A voice ..... Measure . Measure from the East to the North , and from the North to the West part , for behold , the rest is judged already . URIEL ..... I have measured , ( Lord ) 25 , and the half of twenty five . 37½ . The voice ..... Divide into three parts . [ Δ The third part of 37½ ] is 12½ . URIEL ..... It is done . The voice ..... Vnto the Kings of the East give the first . Unto the Kings of West give the second . The remnant measure unto the dayes of the North : that the fire of my indignation , may be a bridle amongst them , and that the whole World ( except the excepte ) may drink of the sorrow of the Prophetia ; seventh part of the half time , yet to come . URIEL ..... Thy mouth ( O Lor ) is a two-edged sword , thy judgments are perpetual and everlasting , thy words are the spirit of truth and understanding , thy Garments most pure and smelling incense ; Thy Seat without end , and triumphing , who is like unto thee amongst the Heavens , or who hath known thy beauty ? Great art thou in thy holy ones , and mighty in thy word amongst the Sonnes of men : Thy Testament is holy , and undefiled , The glory of thy Seat , and the health of thy Sonnes : Thy anointed is sacrificed , and hath brought health unto the faithful , and unto the Sonnes of Abraham . Thy spirit is everlasting and the oil of comfort : The Heavens ( therefor ) gather themselves together , with Hallelujah to bear witnesse of thy great indignation and fury prepared for the Earth , which hath risen up with the Kings of the Earth , and hath put on the Wedding Garments : saying with her self I am a Queen : I am the daughter of felicity . Remember all ye , that are drunken with my pleasure the Character I have given you , and prepare your selves to contend with the Highest , set your selves against him , as against the anointed , for you are become the Children of a strong Champion : whose Sonne shall garnish you with the Name of a Kingdome , and shall poure wonders amongst you , from the starres , which shall put the Sunne the steward of his Waggon , and the Moon the handmaid of his servants . But , O God , she is a Lyar , and the fire brandof destruction . For , behold , thou art mighty , and shalt triumph , and shalt be a Conquerer for ever . E. K. Now the Stone is full of white smoak . Δ A Pause . E. K. The smoak is gone , and here standeth one over him in the aire with a Book , whose nether parts are in a cloud of fire , with his hair sparsed , his arms naked , the Book is in his right hand , a four square Book , with a red fiery cover , and the leaves be white on the edge , it hath 7 seales upon it , as if the claspes were sealed with 7 golden Seales . And there are letters upon the Seales , the first E. M. E. T. T. A. V. ..... Take this Book , ut veritas Luce magis clarescat , Et Lux , veritate fiat valida . Data est enim tibi potestas , dandi & aperiendi hunc librum mundo & mundis . URIEL . .... Gloria tibi . Rex coeli & terrae qui fuisti es , & venturus , es hinc enim , judiciū meretricis . E. K. Now Vriel taketh the Book , kneeling upon both his knees . URIEL ..... Rejoyce O you sonnes of men , lift up your hearts unto heaven for the secrets of God are opened : and his word let out of Prison . Rejoyce , O you sonnes of God , for the spirit of truth and understanding is amongst you . Rejoyce O you that are of the Sanctuary , for you shall be full of wisdom and understanding . Rejoyce O thou the House of Jacob , for thy visitation is at an end , and thy visitation is beginning : The four winds shall gather thee together , and thou shalt build up the trodden wall : The bridegroom shall dwell with thee . And lo , behold , the Lord hath sworn , and wickednesse shall not enter into thee , neither shall the Spirit of the Highest go from thee , but thy fathers bones shall have rest ; And thou shalt live eternally . The bloud of the Innocents shall be washed away from thee , and thou shalt do penance for many dayes . Then shall the Lamb stand in the middest of thy streets O Hierusalem : and shall give Statutes unto thy people and inhabitants : All Nations shall come unto the House of David : The Mothers shall teach their infants , saying , Truth hath prevailed , and the Name of the Lord shall be the Watch-man of thee , O City . E. K. Now all is full of a white clond . URIEL ..... Silence unto me , and rest unto you for a season . E. K. All is disappeared , and the stone seemeth cleer . Actionis Puccianae posterior pars . Δ Legi praemissa Latine ipsi Fr. Pucci , & pauca locutus sum de regibus & aliis qui haec putant esse nostras imposturas , & à nobis aec mala ratione tractari , &c. E. K. He is here again . E. K. He sitteth in a chair of Christal , with his Book in his lap , and the measuring rod in his right hand , and the glasse vial in his left hand . URIEL ..... Seeing that power is given unto me , and that truth is added unto my Ministery , and I am become full of light and truth , I will open your eyes , and I will speak unto you the truth that you may shake off the lumpishnesse of your darknesse , and profound ignorance : and walk in truth with your fathers . Give ear ( therefor ) diligently unto my voice : and imbibe my sayings , within the liquor of your hearts , that the sap of your understanding may receive strength , and that you mayflourish with acceptable Truth , as the chosen servants and Ministers of the Highest . Totus mundus in maligno positus est , and is become the open shop of Satan , to deceive the Merchants of the Earth with all abhomination . But what , are you the Pedlers of such wares ? or the Carriers abroad of lies and false doctrine . Do you think it is a small matter to tie the sense of Gods Scriptures and mysteries unto the sense and snatching of your Imaginations ? Do you count it nothing to sit in judgment against the Spirit of God : leaving him no place , but at your limitation . Is it lawful before the Sonne of God , to spend the whole dayes , yea , many yeares , with the Sonnes of Satan , the lying imps , and deceivers of the World ? Are you so far entred into the shop of abhomination , that you point unto the Sonne of God the time of his comming , the descending of his Prophets , and the time wherein he shall visit the Earth ? Moses durst not speak , but from the Lords mouth : The Prophets expounded not the Law , but the voice of the Lord. The Sonne of God spake not his own words , in that he was flesh , but the words of his Father ; His Disciples taught not , but through the holy Ghost ; Dare you ( therefore ) presume to teach , and open the secret Chamber of the Highest , being not called ? Tell me , have you left your Merchandize , and the counting of your mony deceitfully gotten , to beome Teachers of the Word of God ? Are you not ashamed to teach before you understand ? yea , are you not ashamed to lead away , where you cannot bring home ? Hypocrites you are , and void of the Holy Ghost , lyars you are become , and the enemies of Christ , and his holy Spirit . Peradventure you will say , in reading the Scriptures we understand But tell me , by what spirit you understand them : what Angel hath appeared unto you ? or of which of the Heavens have you been instructed ? It may be you will say of the Holy Ghost , O thou fool , and of little understanding ! Dost thou not understand that the Holy Ghost , is the School-master of the Church , of the whole Flock & Congregation of Christ ? If he be the School-master ( therefore ) over a multitude , it followeth then , that one doctrine taught by the Holy Ghost , is a lesson or an understanding of a multitude : But what multitude are of thine understanding or of what Congregation art thou ? Wilt thou say , thou art scattered . Thou speakest fasly , thou art a runnagate . But , behold , I teach thee , and thy error is beforethy face . Whosoever doth understand the Scriptures must seek to understand them by Ordinance and spiritual tradition . But of what spiritual tradition understandest thou ? or by what Ordinance are the Scriptures opened unto thee ? Thou wilt say thou art informed by the Holy Fathers , and by the same Spirit that they taught , by the same Spirit thou understandest . Thou sayest so , but thou dost not so . Which of thy Fore-fathers hath tied reason to the Word of God ? or the understanding of the Scriptures to the Discipline of the Heathen ? I , say unto thee , that thy Fore-fathers were dear unto Christ , were pertakers of the heavenly visions and celestial comforts , which visions and celestial comforts , did not teach unto them , a new exposition of the Scriptures , but did confirm and give light unto the mysteries of the Holy Ghost spoken by the Apostles , the ground-layers and founders of the Church . Whatsoever , therefore , thou learnest of thy Fore-fathers , thou learnest of the Apostles , and whatsoever thou learnest of the Apostles thou hast by the Holy Ghost . But if thou expound the Fathers after thy sense , & not after the sense of the Apostles , thou hast not the Holy Ghost , but the spirit of lying . Therefore humble thy self and fall down before the Lord. Lay reason aside , and cleave unto him . Seek to understand his word according to his holy Spirit . Which holy Spirit thou must needs find , and shalt find in a visible Church , even unto the end . I will plainly say unto thee ( That , Truth may appear mightily in light : ) Whosoever is contrary unto the will of God , which is delivered unto his Church , taught by his Apostles , nourished by the Holy Ghost , delivered unto the World , and by Peter brought to Rome , by him , there taught by his Successors , held , and maintained , is contrary to God and to his Truth . Luther hath his reward . Calvin his reward . The rest , all that have erred , and wilfully runne astray , separating themselves from the Church and Congregation of Christ obstinately , and through the instigation of their father the Devil , have their reward . Against whom the Sonne of God shall pronounce judgment , saying , Go you deceivers into Hell fire , provided for your Father and his Children from the beginning . You rise up amongst your selves , saying , The Pope is Antichrist ; For by this name you call him , an evil man he may be , and fall from his vocation : But he can never be Antichrist : For Antichrist is he , the sonne of the Devil , a man flesh and bloud , born of a wicked and deceitful Harlot , that shall seduce the people , swell with the strength of his father , and resist God in Earth amongst men , as his father did in Heaven among the Angels , utterly denying his Omnipotency , and setting himself against him . O you fools , and of little understanding : When unto the Apostles , the Keyes of Heaven were given , that is to say , the same authority and power of Christ Jesus the Sonne of the Living God , to forgive sinnes , and to exclude sinners from the Kingdome of Heaven ; ( An ) when unto the same Apostles ; it was said also Come behind me Satan : you have not under standing to see into the mysteries of the Highest ; if the Sonne of God did commend and reprehend his Disciples , why may not ( therefor ) a Bishop , be counted good and evil ; if it follow ( therefor ) that good aend evil may be a Bishop it followeth also , that neither good nor evil addeth unto the Authority of a Bishop , but unto his own life ; if he be good he reapeth the benefit of his goodnesse , but if he be evil , he is a Lyar , because his Doctrine is against himself , if therefore for the sinne of man , God hath suffered many in the spirit of * Ananias to sit in the holy place , it is for your finnes sake ; and for your rebellious nature to be punished : And not for the obscuring or darkning of his Church . Open your eyes therefore , and understand , and cleave to the Church for the Church sake , and not for the love of man. Despise not the Church , because of the transgressions of man : But submit your neck under that holy yoke and ordinance , which shall lead you to the Congregation governed by the Spirit of God , wherein you shall under stand the secrets of God his Book , to be interpreted according to the sense of your fathers : whose understanding was the finger of the Holy Ghost , you cannot authorise your selves , and without authority you can do nothing ; Therefore if your authority be not , why take you upon you the doings of the Church , which it is one thing to seek to understand the Scriptures , and an other thing to teach the Scriptures according to his understanding , for he that teacheth , teacheth , by Authority , but if he have no Authority , he is an Usurper . My brethren remember your selves , and consider you are Children : you are not , vestri juris , but alieni . Therefore , do nothing that is of your selves : But follow , ( as good childre ) the steps of your Mother : which Mother is a pure Virgin , and is alwayes instructed with the wisdom of the Comforter ; What meat she shall give unto you her Children : and how she shall bring you up and instruct you : Simplicity is much worth , and obedience is a Garland before the Lord. But Curiosity is the Devil ; Have you not read ; That the bread of the holy ones is not to be cast unto ` Dogs ? Look unto your selves whether you be Dogs or no. See if your life be holy : your doings straight and just , your patience manisold : your affliction great for the Lord : if you find not your selves so , you are not Children ; If you be not Children , you are not Sonnes , if you be not Sonnes you have no Mother , if you have no Mother you are Dogs , you are devourers of the bread of Children , currish , senselesse , and against God. Enter therefore into judgment with your selves . Consider you are created by God. Consider you are redecmed by God. Consider also you are also left to the spiritual tuition and comfort of God : which God hath made of you a Congregation : a holy and sanctified fellowship , feeding alwayes as brethren together , under his wings , and at his Lable : which feedeth you with the bread of life and understanding , with the body and bloud of Jesus Christ the Sonne of the Living God. With understanding that you may know the will of your Father which is in Heaven , and knowing him , be obedient : which is the conclusion of your vocation . Shake not off therefore the yoke of Obedience , least you put away also the Cup of understanding , and so know not the will of your Father . But my thinketh , you are starved , your guts are shrunk up : your bones and sinewes are withered . What is the cause thereof ? When received you the bread of the Lord ? When received you nourishment ? O you of little faith : and lesse understanding you erre , and runne astray : you are blind , you follow not the will of your Father : Return , Return , and say within your selves , O eternal God and loving Father , great is thy care and mercy over us , which being led astray ( with Satan and the spirit of darknesse ) hast brought us home : which being blind hast set open before our eyes : ( our eyes also opened ) the true path and line of understanding : Happy are we whom thou lovest so deerly : and unto whom the care of our health is so dear : We will therefore praise thy Name , and return from our errors : we will acknowledg our sinnes , and follow thy Commandements : for thou , O Lord , art onely just and true , and thy mercy is everlasting : Thy Lawes are sweet , and thy love and kindnesse mighty amongst us , Holy , Holy , Holy Lord God of Zebaoth , all honour praise and glory be nnto thee for ever . Δ Amen . ..... After a while I return again . E. K. He is gone . Δ Note , I read the premisses to Fr. Pucci , in Latin , which seemed to us to be wonderfully pithy , and to the purpose , &c. E. K. He is here againe . URIEL ..... Francis Pucci , give ear vnto my word . Stay a while . Δ Hereupon Fr. Pucci did kneel on both his knees . URIEL ..... True it is , that , as thy spirit moved thee , so God hath called thee to the partaking and understanding of his will to be fulfilled in punishment and wrath against the falshood and deceit of the earth . And therefore hath God in his great love and exceeding mercy called thee away from the Sonnes of the accursed , and from the way of unrighteousnesse : wherein if thou follow him in simplicity of Conscience , and righteousnesse ( the works of faith ) thou shalt be confirmed : for I say unto thee , I will power my vengeance upon the whole Earth , and I will chasten her in her iniquity , and in the middest of her pride , I will throw her down head-long , and she shall triumph no more And because thou hast humbled thy self , my spirit shall be with thee , and thou shalt understand . And this wicked Monster , that sitteth in the Holy Temple , and sinneth against the Highest , shall be thrown down head-long with his pride : And he shall be chastised and corrected with the mouth of you two ; For at the house of the Lord Judgment must begin . And the rebelling sonne must be scourged before the wicked servant be punished . Fear not , I will put 〈◊〉 your words , strength and power : And if he hear you not , but stretch forth his hands against you , I will rain fire and brimstone from Heaven : and his dwelling places shall sink . And the Lake that shall remain , shall bear witnesse against him for evermore : Lift up thy heart therefore , and despise the World ; Fight with her manfully , and be not overcome . Moreover , acknowledg thy sinnes , and fly unto the Lord. Seek out his House , and eat of his bread : for thou hast much need of it . The seeds that thou hath sown abroad , gather up again , least thou be punished for the sins of thy Brethren . Thy Soule standeth deare before the Lord , which is the cause that he hath mercy upon thee , which saith unto thee , If thou be obedient before the Lord , follow the instructions and discipline of the holy Ghost : and do the works of righteousness and Charity , my Spirit shall rest upon thee . I have said . K. E. He is gone . Δ I read over the last parcel in Latine to Francis Pucci : after he had in very penitent sort thanked God , confessed himself an offender , as he was here noted , &c. E. K. He is here again . URIEL . ..... Your Penance and Devotion premised , The blessing of God the Father , the Son , and the Holy Ghost , in his everlasting truth and light , comfort you , blesse you , and be merciful unto you . Δ Amen . URIEL . ..... Extingue lumen : Nam decedo . Δ Deo nostro Omnipotenti , aeterno Lucis & Veritatis Authori sit omnis laus , gratia actio , honor & gloria , nunc & sine fine . Amen . Anno 1585 Augusti 6 PRAGAE . Actionis Puccianae posterior pars . Videns , ( E. K. ) nubem jam recessisse conspexit : ut supra URIELIS caput ( quasi in 〈◊〉 ) alium vidit Angelum : cujus pars inferior , nube ignea continebatur . Capitis veri capilli , circa hameros sparsi , & orachia nuda apparebant . Dextra autem Librum tenebat , quadrata figura , tegmine , ( quasi ignito , 〈◊〉 colore , ) velatim : Foliorum verò exterior margo , albicans erat . Septem retinaculis , quasi totidem seris , clausus esse , liber videbatur . Atque super retinaculorum ora , sigilla quasi aurea , impressa comparebant . Et super singulis sigillis , litterae inscriptae singulares . Super primo E , sup . 2 M , sup . 3 E , sup . 4 T , sup . 5 T , sup . 6 A , sup . 7 V. ..... Accipe librum hunc , & verit as luce magis clarescat : Et lux , veritate , siat valida . Dataeft tibi potest as dandi , & aperiendi hunc Librum , Mundo , & Mundis . URIEL . ..... Gratia tibi , Rex Coeli , & tenae , qui fuisti , cs , & venturus es , hinc enim Judicium 〈◊〉 . E. K. Jam accipit librum URIEL , utrisque flexis genibus . URIEL . ..... Gaudete , ô vos filii homini , 〈◊〉 corda vestra Coelum versus . Secreta enim 〈◊〉 〈◊〉 : & 〈◊〉 ejus ex 〈◊〉 emissum 〈◊〉 . Gaudete , ô vos Filii Dei , quia Spiritus veritatis & intelligentiae inter vos existit : Gaudete , ô vos , qui de sanctuario estis , quia sapientia & intelligentia replebimini . Gaudete , ô tu domus Jacob , quia jam tua finita est visitatio , atque 〈◊〉 〈◊〉 〈◊〉 . Quatuor venti 〈◊〉 unâ colligent : & conculcatum redificabis mirum . Tibi 〈◊〉 〈◊〉 〈◊〉 . Et , ecce , juravit Dominus , & non te invadent impietates ; neque Spiritus 〈◊〉 á te recedet . 〈◊〉 , Petrum tuorum ossa quietem nauciscentur : & tu ipse aeterna frueris 〈◊〉 . Sanguis innocentum , a te abluetur : & ad dies multos poenitentia te affliges . Tunc quidem Agnus , in 〈◊〉 〈◊〉 , 〈◊〉 , ô Hicrusalem : Edictaque promulgabit populo tuo , civibusque tuis . Omnis Nationes ad domum Davidis confluent matres , suos informabunt infantis , iis verbis : Praevaluit 〈◊〉 : atque Dei nomen , 〈◊〉 〈◊〉 vigil , ô Civitas . E. K. Jam , omnia , nube alba , oppleta sunt . URIEL . ..... Mihi silentium , vobis verò , ad temporis exiguum intervallum , quies esto . E. K. Ex oculis meis prorsus evanuer prorsus . Δ Nota. Interea ab ipso Angelico sermone , praescripta in Latinum recitavi conversa , legendo expeditè , ipsi Domino Francisco Puccio , praeterea abiter pauca locutus sum , de Calumniis , contra nostras actiones tales oraculatis , &c. E. K. Iterum hic mihi apparet Uriel , atque in Cathedra sedet Chrystallina cum Libro illo , in suo gremio : dextra autem , illam tenet virgam Geometricam : & sinistra , illam Philosophiam vitream , ut prius . URIEL . ..... Cum mihi sit concessa potestas , & cum meo ministerio sit adjuncta veritas ; ( unde lucis & veritatis sum factus plenus ) vestras ego aperiam oculos , atque vobis ipsam eloquar veritatem ; ut inertem illam molem tenebrarum vestrarum , et profundae ignorantiae , excutere positis , et in luce cum patribus vestris ambulaie . Voci igitur meae diligenter praebere aurem , & intracordium vestrorum liquorem , dicta imbibatis mea . Ut vestrae intelligentiae succus , vigorem recipere possit : & vos ipsi florere positis cum acceptabili veritate , veluti servi electi , et Ministri ALTISSIMI . Totus mundus in maligno positus est , aperta Satane factus est officina , ad terrae mercatores omni abominandae impietatis genere decipiendum . Ast , quid vosne facti estis talium mercium sub mercatores garuli ? vel mendaciorum et doctrir ae falsae , in publicum vectarii : AEstimatisne vos , levis momenti negotium esse Scripturarum Divinarum & Mysteriorum sensum , judicium et temeritati alligare vestrarum imaginationum ? nihili rem esse statutis , in judicio sedere contra spiritum Dei , nullum illi concedendo locum , nisi vestro ex praescripto ? Vobisne licet , 〈◊〉 Filio Dei , integros dies , immò injustos consumere annos , cum filiis Satane mendaci sobole , & mundi deceptoribus ? Adeonè penitus in abominationis officinam vosmet contulistis ut Dei filio , futuri adventus sui tempus praescribere velitis , Prophetarumque suorum descensus : temporisque terminum , in quo ipse terram erit visitaturus ? Moyses nihil loqui ausus erat , nisi ab ore Dei. Prophetae Legem non explicabaut , sed Dei vox . Filius Dei propria sua non est locutus verba , quatenus Caro crat , sed verba patris sui . Discipuii ejus , nihil , nisi ex 〈◊〉 sancto docuerunt . Audetisne ( igitur ) vos , vobis docendi assumere munus , aditáque secreta Altissimi pandere , minime ad id admissi , vocative ? Dieite mihi , Mercaturamne deseruistis , vestrarumque pecuniaium ( fraude partarum ) supputationes , ut verbi Dei essetis Doctores ? An non pudet vos , ante docere , quàm ipsi intelligatis ? Immò an non vos pudet seducere , prius , quam domum reducere noveritis ? Hypocritae estis , & Spiritu sancto vacui . Mendaces esse devenistis , & ipsius Christi ininuci , & sui sancti Spiritus . Fortassis dicitis , ex Scripturarum Lectione , intelligentiam comparamus earundem . Ast mihi respondeatis ; cujus spiritus auxilio , hane vobis comparatis intelligentiam ? Quis vobis apparuit Angelus ? vel ex quo Coelo , vestram recepistis instructionem ? Fieri potest , quod , ex Spiritu sancto dicetis . O stulte tu modicaeque intelligentiae ! non intelligis tu , quòd Spiritus sanctus Ecclesiae Paedagogus est , integri gregis , & congregationis Christi ? 〈◊〉 si 〈◊〉 Paedagogus est , sequitur , quòd Doctrina aliqua , quàm Spiritus sanctus decet , 〈◊〉 , documentum , sive intelligentia sit multitudinis . Atqui , quae hominum multitudo , tuae est intelligentiae ? Vel cujus es tu Congregationis ? Aliter dispersionis . Dicisne , dispersus alicujus te unum esse : Falsum narras , fugitivus es . Verùm , ecce , te doceo : Errorque tuus ante tuam constat faciem . Quicunque ad Scripturam intelligentiam perveniet , conari debet ad illarum intelligentiam praevenire , 〈◊〉 Ordinationem , & Traditionem spiritualem . Ast ex qua spirituali traditione , nactus es tu intelligentiam ? Vel juxta quam Ordinationem , tibi est apertus Scripturarum sensus ? Dices ( forsan ) ex sanctis Patribus , informatum esse te , & per eundem spiritum per quem docebent illi , tuam te esse consecutum intelligentiam . Dicere sic quidem potes , verum non te sic facere certum est . Quis enim antiquorum Patrum , rationem copulavit verbo Dei , vel Scripturam intelligentiam , Ethnicorum astrinxit disciplinae ? Tibi dico , quò antiqui Patres , Christo chari erant , & coelestium visionum , consolationumque Coelestium participes : quae visiones 〈◊〉 ésque consolationes non illos docebant novam Scripturarum expositionem , sed confirmabant , lucéque illustrabant mysteria Spiritus sancti , per Apostolos declarata , qui Ecclesiae ipsi sua posuêre fundamenta ; quicquid igitur ab antiquis Patribus discere possis , ab Apostolis discis , & quicquid ab Apostolis intelligis , habes id quidem , à Spiritu sancto , sed si ipsos Patres exponas tuo sensu modóque , & non juxta sensum Apostolorum , certè Spiritum sanctum non habes , sed spiritum mendacii . Humilem , igitur , temet praebeto , & coram Domino procidas , rationem semoveas , Dominoque adhaereas , laborésque verbum ejusdem intelligere , ex Spiritu suo sancto : quem Spiritum sanctum , omni ex necessicate invenire debes , atque invenies invisibili Ecclesia usque ad mundi finem . Perspicuè tibi dicam , ( ut veritas potenter in luce appareat ) quicunque Dei contrarius est voluntati , quae suae est tradita Ecclesiae per Apostolos quidem publicata , per Spiritum sanctum enutrita , & mundo impertita , & per Petrum ad Romam tradicta , & per eundem ibidem expressa , ab ejusdem successoribus retenta atque sustentata est : Hic idem Deo & veritati suae contrarius est . Lutherus suorum recepit mercedem . Calvinus suam . Reliqui omnes 〈◊〉 erraverunt , & sponte in devia concurrerunt , separando seipsos ab Ecclesia & Congregatione Christi , obstinatè & Diaboli ( patris sui ) instinctu , mercedem suam receperunt . Contra quos filius Dei judicium pronunciabit , dicendo : Ite Deceptores in gehennae ignem , Patri vestro & filiis illius , ab exordio praeparatum . Inter vos ipsos insurgitis asserendo , Papam Antichristum esse ( hoc enim nomine illum insignitis ) homo 〈◊〉 malus esse possit , atque à sua excidere vocatione , verumtamen Antichristus esse nunquam potest . Antichristus enim ille est , qui filius est Diaboli , homo quidem ex carne & sanguìne natus ex impia & 〈◊〉 meretrice , qui populos seducet tumidusque sui patris potentia , Deo resistet in Terra inter homines , quemadmodum pater ejus in Coelo fecerat inter Angelos : prorsus denegando Dei Ominpotentiam seque illi opponendo . O vos stulti & exiguae intelligentiae , quum Apostolis Coeli concredabantur claves : ( quasi diceres ) eadem Christi 〈◊〉 filii Dei viventis , authoritas & potestas ad hominem condonanda peccata , & ad peccatores Coelo excludendos , & quum * eisdem Apostolis , vade post me Satana , etiam diceoatur , non tanta estis intelligentia ut in Altissimi haec introspicere valeatis mysteria . Si Dei filius tum commendabat tum etiam 〈◊〉 Discipulos suos , cur non possit igitur Episcopus , & bonus & malus censeri ? Si hinc consequatur , bonum malumque Episcopo inesse posse , pari ratione inferri posfit authoritatis Episcopalis rationem , à bono malove illo non pendere , sed ipsius ad Episcopi vitam hoc bonum malúmve spectare si bonus sit , suae bonitatis metet beneficium ; sin malus sit , mendax est ; sua enim illi contraria est doctrina . Proinde , si , propter hominum peccata Deus permiserit , multos in spiritu * Ananiae sedere in loco sancto , id quidem propter peccata vestra est , & rebellem naturam , ut supplicium recipiatis : & non obscura vel tenebrosa ejus fieret Ecclesia . Aperitè itaque oculos vestros & intelligite , & Ecclesiae adhaeritatis , amore ipsius Ecclesiae , & non hominum . Neque Ecclesiam contemnatis , propter hominum iniquitatis . Verùm colla illi submutatis sancto jugo & ordinationi , quae vos ducet ad illam Congregationem quae gubernator per Spiritum Dei , in qua intelligetis secreta Libri Dei , explicata esse juxta sensum antiquorum vestrorum Patrum : quorum intelligentia erat dignitus Spiritus Sancti . Non potestis a vobis ipsis authoritatem recipere , & hinc authoritas nihil facere potestis . Idcircò cum vestra authoritas nulla sit , cur Ecclesia opera Actave intra vestras arripitis manus ? Una quidem res est , Scripturarum aliquem quaerere intelligentiam : atque alia est Scripturas docere , secundùm intelligentiam suam . Qui enim docet , ex authoritate docet : sed authoritatem si non habeat usurpator five intiusor est . Fratres mei , Considerate vosmet ipsos bene , & considerate vos pueros esse , & quod vestri juris non sitis sed alieni . Nihil igitur faciatis quasi ex vobis ipsis : sed insistatis ( ut pueri boni ) vestigiis Matris vestrae , quae Mater pura Virgo est , & semper à Paracleti sapientia informatur , quem vobis ( pueris ejus ) exhibere cibum debet ; & quo vos modo educare atque instruere . Simplicitas multùm valet & obedientia , certum est , coram Domino ; Ast curiositas Diabolus est . An non legistis quid sanctorum panis , non sit ante cancs projiciendus ? Penitius vosmet examinetis , utrum canes sitis , ncc ne . Videte utrum vita vestra sancta sit , opera vestra recta & justa ; patientia vestra multiplex ; afflictio vestra , magna propter Dominum . Si vosmet ipsos , in hoc statu esse , minimè deprehendatis , pueri non estis ; si pueri haud sitis , non estis filii ; si filii haud sitis matrem non habetis ; sin verò matrem non habet , devoratores estis illius panis qui filiis debetur , canini , insensati , & contra Deum estis . In 〈◊〉 judicium status vos ipsi descendatis . Pater Considerate , per Deum Creati estis Filius Considerate , per Deum Redempti estis . Spiritus S. Considerate etiam , relicti estis Spirituali Tutelae & consolationi Dei. Qui Deus ex vobis congregationem ordinavit , sanctam & sanctificatam societatem , pascentem semper simul tanquam fratres , sub alis suis & insua mensa ; qui vos pascit vitae & intelligentiae panae ; corpore ( 〈◊〉 ) & sanguine Jesu Christi filii Dei viventis . Intelligentiae autem pane vos pascit , ut patris vestii voluntatem intelligatis , qui in Coelis est ; Obedientia ut illi quum noveritis , obedientes factis ; quae obedientia vestrae vocationis finis est . Nullo igitur modo obedientiae jugum excutiatis , de simul etiam Calicem intelligentiae à vobis repellatis ; atque ea ratione Patris vestri vos lateat voluntas . Sed judicio meo famelici estis , vestra contracta sunt intestina , ossa nervique mariescunt . Quae hujus rei causa est ? quando illum Domini 〈◊〉 recepistis ? quando nutrimentum accepistis ? ô vos modicae fidei & intelligentiae minoris erratis , & devii curritis . Coeci estis , patris veftri , non obtemperatis voluntati ; redite , redite & intra vosmet ipsos talia dicatis . O sempiterne Deus , & benigne Pater , magna certè est cura misericordiáque tua erga nos , quos in devia actos per Satanam , & spiritum tenebrarum reduxisti domum ; & nobis coecis praeposuisti ( visu etiam nobis restituto ) veram semitam lineamque rectam intelligentiae . O nos soelices , quos tibi tam charos habes ; & quorum salus tantae tibi curae est . Nomen proindè tuum , laudibus celebrabunus ; & à nostris revertemur crroribus . Peccata confitebimur nostra , & praecepta observabimus tua . Quoniam tu solus , ô Domine , justus & verus es , & misericordia tua aeterna est . Leges tuae suaves sunt , et per amans tua benignitas inter nos valida est . Sanctus , Sanctus , Dominus Deus Zebaoth . Honor omnis laus et gloria tibi detur in perpetuum . Δ Amen . URIEL . ..... Modico transacto temporis spatio revertam . E. K. Abiit . Δ Nota. Δ Interim Francisco Pucci haec ( quae Anglicè dictata recepimus ) Latine recitabam . Nobisque nervosa valdè , 〈◊〉 accommoda institut is videbantur . E. K. Iterum illum adesse video . URIEL . ..... Francisce attentis auribus , verba excipias mea . SISTATIS PAULULUM . Δ Hinc statim , Franciscus Puccius a sede sua genibus utrisque ( quasi Deo supplex ) terram petebat . URIEL . ..... Verum quidem est ( ut tuus te aliàs commune fecit spiritus ) quòd Deus te 〈◊〉 ut particeps & intelligens esses voluntatis suae explendae , in vindicta & ira sua exercenda , contra terrae falsitatem & fraudem . Atque hanc ob causam , ex magno suo amore , & immensa misericordia sua avocavit te Deus à filiis hominum , Deo invisorum , & ab injustitiae tramite . In qua tua vocatione , si illum imiteris , in tuae conscientiae simplicitate , & justitia ( quae fidei sunt opera ) confirmaberis . Tibi enim dico , vindictam meam effundam super universam terram atque illam castigabo in iniquitate sua , & in suae superbiè summo gradu illam praecipitem posternam ; neque ultra triumphabit . Et quia te demissum humilémque exhibuisti spiritus meus tecum erit , & intelligentiam tu consequeris . Et monstrum hoc impium , quod in Templo sancto sedet , & contra Altissimum peccat , 〈◊〉 cum superbia sua , Atque ex ore utriusque vestri castigabitur & corrigetur . Judicium enim à Domo Dei inchoari debet , E filius rebellis prius flagellis caedi debet , quam impius puniri servus . No timeatis , Vestris enim verbis , vires & potentiam adjungam . Et vestra si contemnat verba manusque suas contra vos 〈◊〉 : de Coelo ignis atque sulphuris demittam imbrem , & Palatia ejusdem in terram descendent : lacusque ibidem remanens contra illum testimonium dabit perpetuum . Erigas igitur cor tuum mundumque despicias , & contra cjusdem veriliter pugna , neque ab eodem vincans . Tua 〈◊〉 confitearis peccata : & ad Dominum confugias , illius perquirito domum , & de illius pane comedas : eo enim multum tibi opus est . Et semina quae sparsim 〈◊〉 , recolligas : ne fortè tu poenas tuas , ob fratrum tuorum peccata . Anima tua Deo chara est , atque ideirco misericordia erga te movetur , tibique dicit , si coram Domino 〈◊〉 appareas : atque sequaris instructiones & disciplinam Spiritus sancti faciásque opera Justiciae & Charitatis , spiritus meus super te requiescet . Dixi. E. K. Abiit . Δ Ex Anglicis dictatis istis ultimis Latine eundem expressi sensum , Domino Fr. Puccio , valde devoto humili , & praemissa agnoscenti & acceptanti , &c. E. K. Iterum mihi conspicuus est . URIEL . ..... Praemissa vestra tam poenitentia quam devotione , Benedictio Dei Patris Filii , & Spiritu sancti , in sua sempiterna veritate lucéque vos consoletur , vobisque benedicat , & vobis misericordiam impertiat copiosam . Δ Amen . Ex Actione , quae erat die Veneris , September 6. 1585. Pragae . Eat Puccius , ut promissis per ficiendis provide at . At cor habeat sincerum rectumque . Immò saepe proprios detergat caliceos . Inter eu ndem autem alloquatur mortua arbusta , de Domino venturo . Ambulet cum montibus ut illi ejus audire possit . Tunc revertatur ut quod reliquum est ad implere possit . Atqui dico proprios tergat caliceos . Δ Vos oro ut illam nobis explicare phrasem velitis obscuram . Qui flagellatur ipse sentit . Angelica vox . ..... Reliqui ( iejunii vestr ) dies , non hic complebuntur , sed in illis viginti diebus , in quibus Romae operari Decretum est mihi . LIBER RESURRECTIONIS . Pragae , Aprilis 30. Pactum , seu Foedus Sabbatismi . 1586. Threbone Octob. 14. Venimus è Septemb. 14. 1586. In Maio 29 〈◊〉 Decretum contra nos exiit à Caesare Rod. In Augusto 8 , Reversionis permissio D. Rosenbergio , obtinente ut ad sua veniamus . Miraculum , & factum memorandum in perpetuum . AS E.K. stood at the end of the Galery by his Chamber , looking over into the Vineyard he seemed to fee the little man the Gardiner , in all manner of behaviour and apparel , who is the chief workman or over-seer of Mr. Carpio his workmen in the same Vine-yard . He seemed very handsomly to prune some of the Trees : at length he approached under the wall by E. K. and holding his face away-ward he said unto him , Quaeso dicas Domino Doctori quod veniat ad me . And so went away as it were cutting here and there the Trees very handsomly , and at length over the Cherry-trees by the house on the Rock in the Garden he seemed to mount up in a great piller of fire . E. K. bade his Wife to go , and she who was in the Garden . She came up , and brought him word , No body . E. K. then came to me and said , I think there is some wicked spirit that would allude me , and he told and said to me , as is before noted . Then said I , I will go into the Garden , and bade E. K. come with me . We went down that way which this Creature did go : but nothing we saw , went to the Banqueting-house in the Vine-yard , but that place pleased us not : so , we went along in the way by the cliff side , and sat down on the bank by the great pyle of Vine-stakes lying in the very South end of the Vine-yard . And we had not sat there half a quarter of an hour , but I espyed under the Almond-tree , and on the South-side of it , being the Westerly Almond-tree , that is it which is standing on the Westerly side of the straight path which leadeth from the North toward the South in the Vineyard . I espyed ( I say ) like a sheet of faire white paper lying tossed to and fro in the wind . I rose and went to it , and ( to the prayse of God his truth and power , ) there I found three of my Books lying , which were so diligently burnt the tenth day of April last . 1 The three Books were , Enoch his Book . 2 The 48 Claves Angelicae . 3 And the third was the Book of my gathering of the thirty Aires , and entitled Liber Scientia terrestris auxilii & victoriae . Thereupon E. K. comming to me , I fell on my knees with great thanks yeilding to the God Almighty , and so did E. K. whose mind and body were mervailously affected at the sight of the said Books , having no shew or signe that ever they had been in the fire , neither by colour or savour , or any thing wanting . And after we had set half an hour under the fore-said Almond-trees praysing God and wondring at the Miracle . Suddenly appeared by us the self-same Gardiner like person , but with his face somewhat turned away , and nothing thereof to be adjudged as of Ave the custome is . He said , Kelly , follow me , E. K. went , and I sat still , awaiting his return . This Gardiner went before E. K. and his feet seemed not to touch the ground by a foot height . And as he went before E. K. so the doores did seeme to open before him , he 〈◊〉 him up the great stairs on the left hand by the Vineyard door , and so in at his own Chamber door where E. K. hath his new Study , and then the door going out of that to the stairs opened of it self , and he went up those stairs , & at length brought him to the Furnace mouth where all the Books and papers had been 〈◊〉 the 10 day of this April . And coming thither , there the spiritual Creature did seem to set one of his feet on the post on the right hard without the Furnace mouth , and with the other to step to the Furnace mouth , and so to reach into the Furnace ( the bricks being now plucked away which stopped the mouth of the Furnace , all saving one brick thick ) and as he had reached into the furnace there appeared a great light , as if there had been a window in the back of the Furnace , and also to E. K. the hole which was 〈◊〉 greater then the thickness of a brick unstopped , did seeme now more then three or four brick thickness wide , and so over his shoulder backward he did reach to E. K. all the rest of the standing Books , excepting the Book out of which the last Action was cut , and Fr. Pucci his Recantation , also to E. K. appeared in the Furnace all the rest of the papers which were not as then delivered out . That being done , he bade E. K. go , and said he should have the rest afterward . He went before in a little fiery cloud , and E. K. followed with the Books under his arm all along the Gallery , and came down the stairs by Fr. Pucci his Chamber door , and then his guide left E. K. and he brought me the Books unto my place under the Almond-tree . ✚ Pragae . 1586 Aprilis 30 May-even . Mane circa 8. Δ Precibus quibusdam fusis ad Deum , & 〈◊〉 pro miraculo Hesterno actis , petebamus jam a Deo consilium suum quid de isto miraculo nobis esset faciendum ulterius , &c. Et quid faciemus cum Domino Rosenbergio , an illum debeamus admittere ad amicitiam nostram & soedus sanctum ? quid de ejus oblatis aedibus , &c. E. K. A voice commeth down right before me saying . E. K. Who is this William ? Vox . ..... Thou William . Δ A pause Δ I suspect it to be the Lord Rosenberg . Thou William . Δ A pause Thou William of Rosenberg . Δ A greater pause   This day in the Bloud of the Lamb , do I pronounce forgiveness of sinnes , upon thee : and for a signe and token : Thy lines shall be opened , and thy seed shall be multiplyed upon Earth Therefore take unto thee a Sheep , that is yet a Lamb , and spoile not the flock of thy poor neighbour . And , behold , if thou turn thy self from the North , and ascend unto the Holy Mountain , [ and ] I will hereafter make a Covenant with thee . But take heed , thou despise me not . Blessed are those that are comforted of me , for their strength is from above . For whosoever is rebuked of the spirit of truth , shall with time perish as a shadow . Is it not said , if thy eye offend thee , cast him out ? I say unto thee also , yea , though thy head 〈◊〉 , 〈◊〉 him also away . The unstable Whisperings and wordly Pollicies of such as are the Princes of the World , are they not known unto mee ? O you Hypocrites ! O you little of understanding , and of less faith , how far are you in love with the World , and her pomp , with the flesh and her lightness or wantonness , with the Divel and his damnable subtilty ! Purge your houses , and purge your Kingdomes , if you wiil stir up the Lord to strengthen you . Cursed is that Nation , that defiled her self with the society of such as are Bastards . But wo , we , be unto him that Ruleth not according to the length of his bridle . The chaff of this Empire and Kingdom , behold it remaineth , the father swept it not out , neither doth the Son lift up his hand for the name of the Highest . O you Hypocrites , you are faithless , for you fulfil not your charge ! Thou hast , yet time to awake , thou mayst yet be acceptable . Thy doings let them be a Judge between thee and me . Δ Magna pausa . Vox ..... Behold , I have given thee unto Rosenberg , him also have I given unto thee Δ Whosoever therefore considereth not the giver shall be called to account and that sharply . In the yeare 88 , I will send out my visitation that the ends of the world may be known , and that Justice may appeare in the garments of her unmeasurable honor . In the mean season , I will bless you abundantly with all the gists and seeds of nature . See therefore , that you work , and labour that your hands may bring forth fruit , the increase of the Lord. Six Actions you shall have : the seventh is the Sabbath of the Lords , and from this day ( being a part of the tim ) beginning from * Fryday last celebrated , as the memorial of him through whom I speak unto you , which suffered upon the Crosse for your Redemption , until the day come of the sixth Moneth , you shall not presume to aske any visitation of him that speaketh with you . And so the sixth Moneth ( the last day ensuin ) shall alwayes be your day of Action . § Pucci is defiled , and shall not be partaker of these six visitations to come : but shall depart from you , and be ready as the Lord shall find him , and as he shall be warned of you . Notwithstanding my spirit shall not depart from him , and I will open his understanding that he may convert many . For the World must be satisfied with testimony as well of his life , as the recantation & professed Doctrine . Δ We lack ( ô Lord ) his recantation written by his own hand , I cannot find it in the Books restored . Those Books let them be kept of thee , as committed unto thy custody by me . And see that they be never opened until the sixth Action to come . See also , that you disclose not my hand amongst you , least I then rise up against you . For , behold , you are yet in the Wildernesse . Therefore , be silent . Vnto William , notwithstanding ( hereafter ) all things may be known , and made manifest . If any man seek you , else , you know him not . For you live within the silence of the Highest . The rest that wanteth , shall be restored unto you : even unto the least and last letter . Live , therefore , together as in the hands of your Protector . And doubt not , but that I will be merciful unto him that is sick through his infirmity : yea , and unto his generation as I have promised . And the sinne which remaineth in his Fathers house , and in his house for many generations , I will mercifully blot out . Doubt not , my peace ( which am peace , the beginning and the endin ) shall alwayes be amongst you . Δ We read all and had long discourse of all , and at last , I asked thus . Δ What shall I say unto Rosenberg of your present merciful dealing and intent toward him . Vox ..... That , which is said of him , that , say thou Δ unto him . Move no more questions . Δ 〈◊〉 Domino omnia opera ejus , laudate illum omnes Creaturae ejus : laudent illum 〈◊〉 〈◊〉 , laudent illum Sancti ejus : ille solus est Omnipotens , ille solus est Sanctus , ille Protector nostri , Illuminator & Consolator noster est . Cinguli omnis honor & gloria . Amen . MEMORANDUM . 1586. May 1. On May day after dinner I went over the water ( being brought to the water side in the Lord Rosenberg his coach , and Jacobus Menschick with me ) unto the Lord Rosenberg his Gardens , and lodging by the water-side , whether he came to me by appointment . To whom when I had read in Latin ( ex tempore ) the things that concerned him , I asked him what he had done , since the time of my being with him , that I may the better understand these words spoken to him and of him . He told , that he had often prayed , since unto God for the forgiveness of his sins , and to open his eyes how he might serve him ; and to make it to be evident unto him whether he is to marry or no , and where , or in what stock or kindred . And if it were his divine will , that he might receive comfort and instruction by me , and that these and such matters , and somewhat earnestly he had prayed also for his Mr. the Emperour , that he might bend himself to enjoy God his favour , yea , for his own marriage and amending of his loose life , while he yet sat at dinner this day at the Archbishops table , his heart and thought did come very much upon it , &c. At these his words I rejoyced much to perceive the doing of the Highest , in the hearing of his prayer 〈◊〉 prayed & that the answer which I read unto him was so filty applyed unto his prayer as he also himself , did perceive with great comfort and spiritual joy . He entreated much that I would pray to God that the Emperour might be restored to the favour of God , as he was when I declared my message unto him from the Highest , I answered , that whatsoever the God of Heaven and Earth should appoint me to say or do unto his Majesty , I most willingly rejoyce in the faithful doing of it : and that it was my duty ( as a Christian ) to pray for his Majesty : but I should not make my promise of my prayer to be heard , but would highly rejoyce if his Imperial Majesty would so use himself in God his judgment , as might be meritorious in the sight of our Redeemer . Such words and matters as this passed between us . And he said that he would in all points , fulfil the advice and warning of God , in this Action expressed , & would marry a Maiden as he was willed . And this day did acknowledge , & account himself a happy man. And as concerning our mutual bond by the meanes of each being given to the other by God of Heaven and Earth , he vowed and promised that he would regard it in all points to the best of his skil and power , &c. These and other such good seeds for the service of God being sown between us ; he went towards his Palace in the Court , and I to the water-side , and so over to the Coach awaiting for me , and so came home . God be praysed . MEMORANDUM . The Lord Rosenberg sent Mr. Jacob Menschik with this Letter unto me . Magnifico Domino Joanni Dee ad manus proprias . Magnifice Domine , Pater Observandae & Charissimae . LEtatus sum in his quae mihi dixistis . Cognovi enim quoniam exaudivit deprecationem meam pius pater & misericors Dominus . Itáque maximo pere desideravi ut quam sepissime ea mihi legere , perlegere & semper ab oculos habere possim : per amorem Dei oro . ut saltem eorum , quae mihi perlecta & ad me pertinent verborum mihi transmittas descriptionem : Non tantùm mihi 〈◊〉 gratificabitur , sed & consolabor 〈◊〉 . Obsecro praeterea Dominum vestram , assiduè pro me orare velit , ut confirmet hoc Deus quod operatus est in nobis : & dirigat omnia consilia , opera , actiones , imwò & cogitationes nostras ad laudom & gloriam sanctissimi nostris sui , commodum multorum , & animae nostrae salutem . Neque desinat , pro amore suo paterno , quo me ( uti spero ) Dominatio vestra prosequitur me , semper in omnibus qua pro honore Dei & commodo vestro à me fieri & debent & possunt , admonere & significare . Rem summopere mihi gratum & expectationi meae dignam & consentaneam faciet . Et cum his , me commendo suis praecibus & orationibus , nec non paterno suo amori & cordi . Optimè valeat Magnifica Dominatio vestra Dominica , Cantate , Anno 1586. Filius & Amicus vester ex animo Wilhelmus R. Manu propriâ . Rogo ut melius intelligat ` Dominatio vestra eáque scripta sunt , & consideret plus mentem meam quam verba . Quia mihi in usu non fuit à multis annis Lingua Latina , & nemini in hac re confidere volo . NOTE . I had translated this Sunday morning , the same parcel of the former Action into Latin for the Lord Rosenberg , which he then sent for , jump at the time , when I had finished it : And so I sent it him inclosed in a Letter . May 6. Being Tuesday , I entred my Journey toward Valkenaw Glasse-house , and Leipsig Mart. There are divers Valkenaws , one by Egre , or Elbogen , not far from Carls Bath , westward from Prage about 18 Bemish miles , an other in Behem , about 11 or 12 miles from Prage , northerly , a mile from Krebitz , and two miles from Liep , and a mile from Kamnitz . NOTE . May 11 I came to Leipsig , on Sunday the 11 of May , and was at Peter Hans Swartz his House lodged . I found Laurence Overton , ( with much ado ) an English Merchant : to whom my wife ( the last year ) had shewed no little friendship to himself , and Thomas his partners servant , in the time of his lying sick in our House , &c. at Prage ; He came from England at Mid-lent , he confessed that Edmond my servant had been oftentimes with him , at his House , and that he did think that he would come with the next Ships after his comming from England , then to come within 16 dayes . I perceived by his diverse expresse sayings , that he was but a hollow friend unto me , and seemed half afraid to deal either with me , or my man. There , also I found a courteous Gentleman called Mr. Francis Evers , the Lord Evers his Sonne of the North. And of all other matters omitting the rehearsal in these Records , ( those matters I mean which at Leipsich and in this Journey happened notably unto me , or I did my self ) one Letter which I wrote to the Queen of England her Secretary , the Right Honourable Sir Francis 〈◊〉 , as followeth . Right Honorable SIR , ALbeit I have ( almost ) in vain come a hundred miles ( from Prage to this Leipsich Mart ) hoping either to meet my Servant there , with answer to my former Letters , sent in November last to her Majesty ( when also I wrote unto your Honor , and divers other ) . And so with speed from this Leipsich to have sent again , most speedily as occasion should have served . And now , I find , neither servant , neither Letter from him , neither word of mouth : yet all this notwithstanding : and whatsoever the hindrance or delay hereof be ( whether the keeping back of my Letters from her Majesty , or the manifold and importune , most weighty affairs publick hindring or delaying her Majesties most gracious , discreet and wise resolution herein : or what other occasion else hath and doth cause this long and wonderful delay of answer receiving . All this notwithstanding , I thought good , before I set up to my Coach , to visit , and most humbly to salute your Honour very faithfully , dutifully and sincerely , with great and the same good will , that my Letter some yeers since written to your Honour , ( butt hen , a sinmbling block unto your Honour and other , for the strangnesse of the Phrases therein ) doth pretend , so it is , right Honourable , that the merciful providence of the Highest , declared in his great and abundant graces upon me , and mine , is so wonderful and mighty , that very few , unlesse they be present witnesses , can believe the same . Therefore how hard they are to be believed , there where all my life and doings were construed to a contrary sense : and 〈◊〉 of death contrived and decreed against the Innocent , who can not easily judg . I am forced to be brief . That which England suspected , was also here , for these two yeers , almost ( secretly ) in doubt , in question , in consultation Imperial and Royal , by Honourable Espies , fawning about me , and by other , discoursed upon , pryed and peered into . And at length , both the chief Romish power , and Imperial dignity , are brought to that point , resolutely , that , partly they are sorry , of their so late reclaiming their erroneous judgment against us and of us , and seek means to deal with us , so as wee might favour both the one and the other : And partly to Rome is sent for as great Authority and Power as can be devised , and likewise here , all other means and wayes contrived , How , by force , or for feare , they may make us glad to follow their humours . But all in vain , for force humane we fear not : as plainly , and often , I have to the Princes declared : And otherwise then in pure verity , and godlinesse , we will not favour any ( my words may seem very marvellous in your Honours ears : But mark the end , wee have had ( and shall have to deal with no babes ) I have full oft and upon many of their requests and questions , referred my self to her Majesties answer , thus , in vain , expected . Nuncius Apostolicus , ( Germanicus Mala Spina ) after his yeers suit unto me to be acquainted with me , at length had such his answer , that he is gone to Rome with a flea in his eare , that 〈◊〉 him , & terrifieth the whole State Romish and Jesuitical : secretly they threaten us violent death , and openly they fawn upon us . We know , the sting of Envy , and the fury of the Fear in Tyrannical minds , what desperate attempts they have and do often undertake . But the God of Heaven and Earth is our Light , Leader , and Defender . To the Worlds end , his mercies upon us , will bread his Praises , Honour and Glory . Thus much very rhapsodically , ( yet faithfully ) tanquam dictum sapienti , I thought good to commit to the safe and speedy conveyance of a young Merchant here called Lawrence Overton : which if it come to your Honours hands before my Servant have his dispatch , I shall or may by your Honour be advertized . Your Honour is sufficient from her Majesty to deal and proceed with me , if it be thought good . But if you make a Council-Table Case of it , Quot homines , tot sententiae . And my Comission from above is not so large : Qui potest capere , capiat . Sir , I trust , I shall have Justice for my House , Library , Goods , and Revenues , &c. Do not you disdain , neither fear to bear favour unto your poor Innocent Neighbour . If you send unto me Master Thomas Diggs , in her Majesties behalf , his faithfulnesse to her Majesty , and my well liking of the man , shall bring forth some piece of good service . But her Majesty had been better , to have spent or given away in Alms , a Million of Gold , then to have lost some opportunities past . No humane reason can limit or determine God his marvellous means of proceeding with us . Hee hath made of Saul ( E K. ) a Paul : but yet , now and then , visited with a pang of humane frailty . The Almighty blesse her Majesty both in this World , and eternally : and inspire your heart with some conceiving of his merciful purposes , yet , yet , not utterly cut off from her Majesty , to enjoy To the right Honourable Sir Francis Walsingham Knight , her most Excellent Majesties Principal Secretary , my singular good Friend and Patron , with speed From Leipsich this 14 of May 1586 , at Peter Hans Swarts House . Your Honours faithful wel-willer to use and command for the honour of God and her Majesties best service , JOHN d ee . Illustriss . & Magnif . D. mei Colendissimi . BEnedictio Dei Patris & mera gratia & misericordia per unicum meritum Jesu Christi , illuminatio Spiritus Sancti , 〈◊〉 nos cum omnibus Christianis , qui magno cum zelo , propter gloriam ejus , crucem , tribulationem , & praesentionem a rancido atque putido scorto Babylonico , in turbulentissimo hujus mundi Oceano patimur , ut exemplo Jesu Christi qui est in Patre , virtute & auxilio Spiritu S. haec omnia perferre patienter valeamus ad nominis sui gloriam & animarum nostrarum salutem . Amen . 〈◊〉 fortastis videbitur Dominat V. quod ignotus ad ignotos scribo 〈◊〉 bonam hujus culpae partem justissimo dolori , quem ex rumore sparso , & ad me delato propter D. V. concepi : mirari enim non satis possum pertinax studium bestiae istius Babilonice , quae nihil intentatum relinquit , nullum non movendo lapidem , quo hominibus vestrae nationis praecipue piis & amantibus Dei non solummodo nocere sed & funditus perdere studet . Elapso enim undecima die hujus mensis Legatus Pontificius Libellum supplicationum ut vocant ) Caes. Majestati obtulit quo D. V. Nicromanciae & aliis artibus , prohibitis insimulat , aliisque calumniis graviter accusat copias hujus libelli habere potuissem , sed nimis sero hac de resum certior factus , nec tutum & absque suspitione est qui illum ex Italico in Latinum sermonem transtulit petere . Quare cum haec omnia vana a D. V. ut hominibus Christianis & Philosophis certo sciam Epistolam hanc cum tenendi tum admonendi causa exarare libuit ut promptiores & paratiores D. V. ad respondendum offendant . Peto itaque ut eo animo suscipiatis quo scripta est scilicet Christiano integro & candido . Valete meque precibus vestris Christo commendate . POSCRIPT . Ante aliquot dies transmisissem D. V. Litteras sed D. V. peregrae prosectas esse mihi significatum fuit postquam autem a servitore generoso D. a Bikerstein cognovissem ( Ferdinando Harnik ) D. V. hanc nostram remisse patriam , intermittere non potui quin illud quod vestrum interessit scire litteris istis significarem . Illustriss . & Magnif . D. Joanni Dee & Edwardo V , &c. Dominis & amicis meis colendiss . Rceived of Mr. Kelly on Friday before Whitsunday , after my return from Valkenaw . 1586. Mr. Kelly received this on Thursday before Whitsontide , 22 May 1586. Illustrissimo Principi & Domino Domino Wilielmo Ursino hereditario Domino Inclite Domus a Rosenberg , Domino in Crommaw Equiti aurei velleris Caesareae Majestatis intimi consilii Consiliario , & in Regno Bohemiae supremo Burgravio , &c. Domino & Patrono meo Colendissimo . ILlustrissime Princeps , nihil mihi gratias a Magnifico Domino , Schonbergio narrari poterat , quam vestram Celsitudinem prospera interim frui valetudine , Dum ego vario , diverso , & intricato quodam fueram jactatus itinere , per montes , per valles , per sylvas densissimas , per apertos campos , & per nivem profundam , & nobis fere inperviam : Et ( semper tamen nos protegente altissimo ) tandem sani , salvique illesis tam equis quam curru Celsitudinis vestrae , reversi sumus . Pro quo prospero successu , summas Altissimo agimus gratias , & Vestrae Celsitudini infinitas a nobis deberi fatemur . Dum absum contra nos nescio quid falsi incipit iste Apostolicus Nuncius vel leviter nimis credere , & temere conqueri , vel a seipso excogitare perversae . Verae si ita pergant ( habito jam nostri , per biennium experimento satis accurato ) illi quidem , qui pietate & sapientia , ( saltem vulgares ) deberent superare homines omnes , omnium hominum semet declarare maxime invidos , malitiosos , perversos , sanguinis humani appetentes , superbos , innocentum carnifices , & piorum in Christo Calumniatores exitiosos , &c. Vere ( dico ) cogemur pulverem ex calceis nostris excutere , & alias in mundi partes nos conferre . Et nisi vestrae Celsitudinis haberemus eam quam debemns considerationem : Et nisi nos ipsos vestrae Celsitudinis praesidio quocunqne armato ( quasi ) minntos existimaremns ( praeter illud invincibile , Dei Opt. Max. agmen invisibile ) statim abire ex hoc regno conaremur . Curare etiam debet sua Caesarea Majestas , ut aliquo modo , & citissime , perspectum toti huic Regno esse possit , nos duos non solum verae Catholicos esse , sed etiam verae pietatis & pacis Christianae , esse amantissimos . Per literas istas non est opus ut plura effundam , spiritus mei fervore quodam . Sed diligentissime & circumspectissime respiciamus nos utrique , inestimabile Dei , quod nobis utrisque contulit Donum . Sumus enim quafi tres . Sed in uno Deo , unus quasi vir esse debemus . Mysterium hoc notate I. D. E. K. W. R. Nam qui me habet , habet & E. K. & quem ego meum habeo , ille etiam ipsius mei E. K. censendus est esse . Omnipotens ille Deus qui cuncta creavit , vestram Illustrissimam Celsitudinem , suae divinae Justitiae , & Gloriae Comimnistrum & co-operatorem nobis conjungat & diutissime conservet . Pragae , Maii 26 , Anno 1586. Illustrissime Celsitudinis vestrae fidelissimus in Christo Servitor . Joannes Dee . Invictissimae Potentissimeque sacrae suae Caesareae Majestati Hungariae , Bohemiae , &c. Regi , &c. &c. PEr aliquot jam hebdomadas , Invictissime & Gratiosissime Caesar , aures nostras circumsonabant rumores varii , quasdam contra me , & socium meum , praeparari accusationes graves & exitiosas : Vestraeque Sacrae Caesareae Majestati offerendas fore vel jam oblatas esse : Et praeterea Sacram Vestram Caesaream Majestatem , quorundam persuasionibus , poene eo perductam esse , ut aliquam malam , & nobis periculosam , de nobis conciperet opinionem . Vestrae igitur Sacrae Caesareae Majestati humillime supplicamus ut ( Authoritate sua Caesarea , interposita ( illius , cujuscunque contra nos exhibiti libelli , copiam , accurate & verbatim exscribi , nobisque tradi , mandare , gratiose dignaretur , Sic enim nostris responsis ad accusationis contra nos confictae collatis articulos , citissime & clarissime intelliget sua Sacra Majestas Caesarea , quid in praemissis , cum Justitia , ad Dei honorem & Reipublicae Christianae utilitatem , arbitrari , vel statuere possit aut debeat . Et de hoc certissimi nos sumus , favente Deo , ( quod adhuc , et nimis diu , aliquorum negligentia , et contra nostram voluntatem , Vestram Sacram Caesarem latet Majestatem . ) Nos cum Vestrae Sacrae Caesareae Majestatis personae , tum Reipublicae Christianae , per vos longe utiliores , gratioresque esse posse , quam omnes , et quotcunque hic nostri praesentes adversarii : veluti ipsa docebit veritas si poenes Vestrae Caesareae Majestatis aures proprias , eum possit habere favorem , ut gratiose audiri queat Deus Opt. Max. Sacram Vestram Caesaream Majestatem sua Divina abundantissime illustret gratia abrachioque suo extento , contra , Christi atrocissimos hostes Imperatorem reddat triumuphantissimum Amen . Maii 28 , 1586 Sacrae Vestrae Majestatis Caesareae Humilis & fidelis Servitor , ad Dei promovendam gloriam Joannes Dee . Invictissimae potentissimeque Sacrae suae Caesareae Majestate Hungariae , Bohemiae , &c. Regi , &c. &c. Domino meo Clementissimo & Patrono incomparabili ad manus proprias expeditissime EDlor gostronger lirbor bortrauter fraundt , Disestumdoist mir dasz brusflain Ju komon , Darauszichunt sondon frondron Gotte 〈◊〉 behorzt ganuottvornoman , In summa crasz David fraibt ist waar , Mirabilis Deus in sanctis suis Deus Israel , ipse dabit virtutem & fortitudinem plebi suae , Benedictus Deus . Diso Varfolgung wirds Inon , ( obgottcoill ) In Iror wolfart gorrichon und don Lonidon In Irom spot . Dentibus suis frement , & contabescent desiderium peccatorum peribit . Dom gutton Jungon Gorrn Civillor got soinrm horrn vndsicssolbst orkonam . ) kan afu soelvnd Crib goholffonwordon . Dasz Vborig crollen coir cunuadtlich brld Vorrichton , Interim , So brotts Ich , sic bon moiu & angon , Jum fernundtlichston Jubo gruosson , vadarim trouots graucott Ina , Juosforiron , Darbinbegott shimt vnsz Von Nanasa In arigkail . Datum in Eyle Raudmitz don 28 Maii , Anno 1586. Des sorru trruoer fraundt Wilsclm Moimaigne handtz Horrn Laspar von Schonburg auff Voplitz Moinom Vartranotra gutton froundo In solbsthandog . Cito Cito Cito Cito Cito SOwder Rumeschenn Kayserlichen auch Ju Hungern unds Behom Koninhchon Mapt vnsors allor guadigston horrn cropen Doctori Joanni de Dee Engellandorn , ansormoldon , Dasz Iro Mapt jausz jondorn vrgeblichen , bodencklichon vndt billichen vrsachonjont schlosson som snovndt dio somigon In Joror Mapt , tumg Ruch Bohem so woll al 's andorn dorosolbron Pomp Ranchon , burstant gumbombon vndt Landon longer nicht Induldon nach julugivn Hiorauff so sun nun Jorar Mapt Endlichor orille vndt truster beurhlich Dasz chrsichsambt soinom Worbe tindorn , vmdallon don soyinpen , so woll al 's soinem Consorten vndt Jugethanen boy vormedanp Iron Mapt trusten vnnachlvszlichenn straffland and vnguad , Innerhali dru Negt nachoniandor volpomdon sechs Zagen , alhie or heve , vnd sichalszbalet daranff vrn hinnon , aussorhalbgedachtor Jorar Mapt Koningraich Behannb vms andoror Joror Mapt Koningraich , Curstanthumbay vndt Cainder begebo diseilben Durchausz Jun Kunfftigmedr Nuchsus sorror Darumen , weyternicht besunden nach betresten lasse Damit ausz den lasll lassalba vn Imo odar den seympen auch doupy Jme Jupethaury , vngrhorsamblicsay vborganpen crourdo Irr Mapt Inn truston einschon vndt Straff , sosie lirber vormitton schonvrolton nicet Vernrsacht wordoun , Wolton In Mapt , I me Juondtlicher Nachrichtung , nicht porgen . Esz boszfese auch Hieran Iror Mapt sorustor Willey vndt mainug . Decretum in Consilio Imperatoriae Majestatis secretiori . Prage xxix Maii , Anno Lxxxvi . E. Waldtnons Sayleldt . Mynssnik . Decret Doctor Johann de Dee Iror Mapt Koniglich Bohomb so woll al 's andors Iror Mapt Lander sureamboy . Doctori Joanni Dee offerendum I received this the 30 day of May , Anno 1586 , Mane hora nona , By one of the Chancery Clerks . The Copie of the Emperour his Decree , of our Banishment out of his Kingdomes , Dukedoms , &c. with onely six dayes warning . Anno 1586 18 Junii in Erphurdia Thuringiae , quo , Illustrissimus Dominus Rosenbergius , miserat Joannem Carpionem ad nos , cum literis suis , & maxime ut de uxore futura , Dei intelligeret voluntatem , & de aliis rebus , &c. Ego verò jam Cassellae eram in Hessia , & Erphurdiae erat D. Eduardo Keleus . Qui super 〈◊〉 & petitionibus Illustrissimi jussus erat divinitus Chartam mundam super Altare , ante Sacerdotem Missam celebrantem ponere , quod & fecit , anne & die supra scriptis , manè in Monasterio Minoris Ordinis S. Francisci , inter horam 6 & 7 Monacho Seniore Missam Celebrante . Et finita Missa , haec quae sequitur in Charta inveniebantur pulchrè scripta . Sed die sequente , postquam exscripta erant pro Illustrissimo Principe statim evanuere omnes lineae & literae , nihilque in illa Charta , post visible perneansit , &c. Nations teriae omnes vocatae in Judicium , coram Tribunal stabunt . Populus enim rebellis , nimiúmque hujus mundi deditus voluptati , mei jamdudum ira furoris irrititus tabescit : Ita quod , neque ad sinistram neque ad dextram sed ad voluntatem meam perinplendam , declinandum est . Beatus ille qui mihi mandatisque patris mei obediens est & perseverantia decoratus . Maledictus autem , qui mendax operibus , perdicas verbum meum : quia scandalo multis erit , & ignominiae pacis Evangelii mei . Egote Gulielme ( quia manus adjunxisti mihi ) Davidem ad Goliatha jugulandum constitui & constituendo invexi . Mundo igitur ad gloriam meam utere , & corpus tuum erige in me , ad justitiam meam in sede debita collocandam , & superbiam iniquissimam turpissimámque ( illorum qui posuerunt sedem meam , in scabellum pedem blasphemiae & abominationis ) ad penitus tum conculcandum , tum eradicandam . Beatus enim eris in fortitudine manus & spiritus mei , quia audite preces tuas . Noli igitur tempus visitationis tuae negligere : sed freme zelo & indignatione acerima , & conjunctam tuis parietibus , virginem in uxorem accipe , paratam lumbis & senectuti tuae illámque amando 〈◊〉 , & diligendo fove , ut mea in te & in illa benedictio pollicita manifesta fiat . Cave porrò , ne quos tibi in auxilium paravi , servos 〈◊〉 , vel negligentia vel timiditate tua , aliorum sic patiaris ex manibus tuis vel tanquam oves ab ovili tuo , malis artibus & iniquitate , eripi . Quis enim istud surripiet quod datum est à me ? Cogita igitur & vigilando cura , quod hactenus lesum est . Fringam namque fraenum Satanae & inimicis vestris . Benedictio Patris & Spiritus mei , & consolatio à me ( cui subjecta est omnis potestas ) sit tecum & supra te . A peccatis denique monitus cessa ut cum mecum loqueris , vita tua sit lumine & gratia mea suffulta . MEMORANDUM . Be remembred that Mr. Francis Pucci Florentine , whom at my going to Leipsich I left in our house at Prage , in the meane space had been at Frankford upon Mene , and went from Prage about the same day that the Bishop of Placenza Nuncius Apostolicus did exhibit to the Emperour a libel against us of most horrible untruths , &c. At his going from Prage he had that Nuncius blessing , &c. In the meane space , and after his return to Prage again it happened so , that the 30 of May last , I received the Emperours commandment , I , my Companion , and all mine to depart within six dayes out of Prage aud consequently out of all his Kingdomes , Dukedomes and Lands . Which we did , and were come to Erphurd in Thuringa , and sometimes to Cassel whether we had removed our goods and family by reason the Senators of Erphurd would give as no leave to hire any house there as both by the Lord Schonberg in the name of the Lord Rosenberg , I was assayed , with repulse received , and also again by me and E. K. proved , July 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. And on Tuesday ( the 15th day of Jun ) Doctor Curtz brought upward from the Senat that they would not grant our Request , yet notwithstanding , if the Lord Rosenberg would again send unto them in the matter , they would think better upon the matter , &c. Now remember that Francis Pucci came to Erphurd on Thursday after our supper , July 10 ( stilo novo ) on horse-back on a horse which he had bought at Mawnberg-faire , &c. July the 11th he discoursed with E. K. and me , that he thought we might obtain favour to return to Prage again if we would . That he had found this Nuncius Apostolicus more courteous then Malaspina , of whom he reported also , that is was credibly informed that he was sore offended that we gave him no more honourable title in our speeches to him , then Reverendissima Vestra Paternitas . This Pucci framed the discourse of his talk to perswade us to think well of this Episcopus Placentius that he was charitable towards us , and sorrow that we were so uucourteously used , that he meant nothing else in his sute to the Emperour against us , but that we might be examined , and thou being found faulty , we should be sent to Rome , but after that he had begun to move against us , that he found the Emperour more eagerly bent against us , than he himself was . NOTE . The Lord Rosenberg told us that when he did ( in our behalf ) advise the Emperour of his error committed in our extermination , that the Emperour answered that this Nuncius from his first Audience did urge so vchemently against us , and also the Pope had 〈◊〉 commandment by Letter to him to deliver us and send us to Rome , that he was forced in manner to do as he did . But if the commandement or his Decree were to be made again , that it should not passe , or if this Nuncius 〈◊〉 had not sent this Decree away to Rome , that he should not send it , &c. This I note in respect of the contrariety in the Nuncius assertion , and the Emperours , of our so hard usage . The foresaid eleventh day of July , the foresaid Fr. Pucci to prove this his intended perswasion of the Nuncius good meaning toward us , and to make us beleeve that great benefit would ensue our going to Rome , did bring forth unto us a writing of his own hand which he read unto us , and at the hearing of it we mused much for many causes I asked him then why the Nuncius had not subscribed this writing . It is all one said he for that ; Hath he heard this read ( quoth I , ) yea , that he hath heard me read this three several times , arise unto him ( said he ; ) And if you like of it saith he , wherein his power serveth him not to performe as much as is specified in the writing , he will make and use meanes to have it from his Holinesse ; well , said I , take a copy hereof Mr. Kelly , for I was riding toward Salfeild about a house getting ; Thereupon said he , contented , but I think it meeter to save and keep the original it self said E. K. Well , said Pucci , and so the original was delivered to E. K. NOTE . After 10 of the clock the same Friday , being the eleventh day of this moneth , after break-fast I rid toward Salfeild about the house of the Earl Albert of Swartzenberg , &c. But after I was out of Erffurd until my return again , I was so sore vexed in mind to think of Pucci his return to our company , as well for his unquiet nature in disputations , as for his blabbing of our secrets without our leave , or well liking , or any good doing thereby ; either in God his service , or our credit , but rather the contrary , ensuing albeit not of his intent , but by either his undiscreet handling of it , or of his undue hearers of him , &c. And also for his Houshold behaviour , not acceptable to our wives and family , and also because we were warned that he should be cut off from our company , &c. And chiefly , now to consider that he had laid such a bait for us with our mortal enemy , to entrap us by fair fawning words , which by no meanes the Emperour would consent to do before by his authority , but rather to put us out of his Kingdomes , &c. And imagining that he was a mighty Explorator upon us , for this Nuncius Apostolicus , and his adherents , that now he might perceive what we had done hitherto , what we were doing , and what we intended to do , and considering that he urged at our hands in answer to the former writing , wherein also lay a trap for either in not answering it , or refusing to grant some points of it , or in our consenting to the whole , this Nuneius would put matter against us to our great disadvantage . Thus being tormented in mind in my absence , how we might be rid of this Fr. Pucci , by quiet and honest meanes , I devised to write to this Nuncius to know if this writing were of his contriving onely , or of Pucci his contriving onely , or joyntly , or if at the least the writing were according to his will , and offer unto us , and so to send him away ; wherein he could make no refusal , I intending not to make him privy of the content of my Letter ; And in the mean space of his absence I hoped that some good way and better meanes would appear or fall out , whereunto we might trust , &c. Thus I note my imaginations and discourses in the time of mv absence . I returned to Erphurd July 13. hora 5. à meridie . I found Fr. Pucci desirous to have answer to the foresaid writing , and very much perswading this Roman voyage , using arguments out of our actions , as that God said we should go to Rome , in a certain moneths space ; That we ought to obey the Roman Bishop , and to love him , &c. I replyed and said , that he was not to urge God upon any his sayings to us , but to referre all to his most free disposition , his will was to be done and not ours , God was not bound to us , &c. He answered very vehemently , and often , that Deus est nobis obligatissimus , & Deus dixit nos itur os Romam , & 〈◊〉 credi & credam , & aliter non credam nisi mihi Deus dixerit non nobis , &c. Well , ( quod we ) God hath del vered unto us his meaning in that phrase , which we also devise you of , that it is not meant ( 〈◊〉 the 〈◊〉 ) that we shall corporally goe to Rome , and so I brake off that his reasoning ; And told him that we 〈◊〉 that he should 〈◊〉 this Roman Voiage so violently and eagerly more then we ; It appertained unto us as much as to him , &c. The same day I told him that he had 〈◊〉 offended God with his 〈◊〉 in our affaires otherwise then appertained unto his calling , and he may well remember his repentance therein , and his forgivenesse obteined . But that now he had offended much more in curiosity , and half in conspiracy against us with our mortal enemy this Nuncius Apostolicus , upon whom he did fawn , in whose favour he is , who joyneth , counsaileth with him in our affaires , who dare prescribe us what we have to do in so weighty affaires as our Journey to Rome , who hath framed a bill , accusing us coufusedly of Heresie , and wicked Magick , both falsely in one part , and dangerous to life , and infamous at the least in the other , and hereto requireth , urgeth , and in manner in God his name argueth by our actions past , obedience . And therefore he hath separated himself from us , and hath set himself against us , &c. With great vehemency he said , He intended nothing , but well to us , and was Explorator with this Nuncius for our behalf ; We require none ( said I ) neither we need any , for God seeth all , and doth all , for our benefit , if we will constantly love and serve him ; so be brief , he would seem to be worthy to be thought well of for his zealous good will and fidelity to us ward , in all his doings and sayings ; The truth whereof God knoweth , to whom we commit the cause between him and us . The Copy of the writing before specified . SI D. Johannes Dee , D. Eduardus Kelleus , & Fr. Puccius , volent irae Romam , ut conferant cum tanquam Pontifice de suis Revelationibus , venerantes eum tanquam Sancti Petri Successorem & Christi in terris Vicarium Illust & Reverend . Episcopus Placentinus Apostolicus Nuncins apnd Caesaream Majestatem , dabit illis Literas commendationis , ut per totum iter , & Romae , humanissime summaque charitate tractentur , & in suis necessitatibus juventur : Ac praeterea authoritate Apostolica absolvet eos & liberaebit ab omni culpa & poena , quam meriti essent in vita ante acta , ob artes Magicas exercitatas , 〈◊〉 , falsasque opiniones ab eis sparsas , an t fictas , verbis aut scriptis , aut aliis rationibus ; ob libros prohibitos lectos aut scriptos , sive ob aliuà quodvis crimen , cujus accusari aut argui possent in foro sancto Inquisitionis , aut in foro quod Contentiosum vocant ; aut in quovis alio foro Pontificiae ditionis : Ne quis ob ullum peccatum aut scelus quantumvis atrox , quod illi admiserint ante hoc iter susceptum , eis unquam facessere negotium , aut molestus esse possit , aut ullo modo inquirere , aut ipsos accusare presumat . For the better ground of any manner of answer making hereunto I asked the same Fr. Pucci , after supper , on Tuesday the 15 of July , ( forasmuch as I had framed a Letter for answer to the pith of the Letter or writing here recorded ) whether this Letter were written and sent to us by the consent of this Nuncius Apostolicus , to know our answer in , or no. He seemed to be unwilling now directly to affirm the Nuncius consent . We replyed that he had already told us that he had read it thrice over to the said Nuncius , and that he liked well of it , and did mervail that now he would make strange to affirm the same again , seeing I had now , ( according to his purpose ) written a plain and perfect humble answer to the same Letter , and much more matter , true and needful for this Nuncius to know . Well , said he , Eatenus ex ejus consensu est , si velitis ire Romam , ea praestare conabitur , quae in eisdem literis continentur , &c. Well , said I , ( in Latin alwayes you must understand my talk with him in the same sence here in English recorded , if he mean well unto us , and in charity unfeigned ; he will not be offended with my answer ; The Copy whereof doth ensue . Illustissimo Reverendissimoque Domino , Domino Episcopo Placentino apud Potentissimum & Invictissimum Romanorum Imperatorem Rodulphum , ejus nominis secundum , Apostolico Nuncio , Domino mihi ( in Christo ) Colendissimo . Illustrissime & Reverendissime Domine , mihi Colendissime . IN Nomine , Sanctae Beatae & Individuae Trinitatis , vestram Illustratissimam Reverendissimamque Dominationem , ea qua virum Christianum decet animi affectione & humilitate saluto , non presumptione aliqua , vestris manibns oculisve istas meas obtrudens literas , sed ex istius Nuncii vestri verbis admonitus , non gratas solum , sed ( 〈◊〉 ) expectatat fore : hasce aliquot , haud invitus , exaravi lineolas . Quibus cum non potero , 40 annorum continuum & ardentissimum vitae me cursum in limatioris quam vulgaris veritatis Philosophicae in dagatione transactum , describere ; ( vel adumbrare 〈◊〉 ) satis presenti nostro esse 〈◊〉 instituto , si praesenti rerum metamorphosi , & admirandae negotiorum nostrorum actioni , itidumque circuitioni multiplici , aliquid exprimam quod maxime quadret . Divinitus ante aliquot annos * informati , & deinde ex Anglia Δ evocati , non solum fortissima Dei Omnipotentis manu , & miraculosè , ex multis magnisque evasimus maris periculis : sed etiam ex vatiis hominum fraudulentis & truculentis contra nos , & vitam nostram consiliis & conatibus , liberati hactenus , eidem Deo nostro gratias laudesque canimus merre grata , mente laeta , mente profecto Christianae , Catholicae , Apostoliceque Religionis amantissima , & ( Dei nos confirmante gratia ) tenacissima futura . Ast ecce , tamen , qui ejusdem nostrae pie matris ( Sanctae Ecclesiae Catholicae ) legitimi etiam censentur esse filii , nos , fratres suos , in omni modestia , quiete , pace , & civili Justitia , inter illos , & coram illis , Pragae conversantes , subito , in exilium quoddam , sive exterminium , Caesareo emitti mandato procurabant nulla , 〈◊〉 , nulla proisus , neque privatim , neque publicè declarata tam violenti mandati , causa sed vulgari solum , & aulica relatione nobis facta intelliximus ex libello quodam , per vos , sacrae Caesareae Majestati exhibito , conflatam contra nos fuisse maximam Caesaris indignationem , & quasi excandescentiam : unde ex Cancellaria Bohemica , acerbissimum ad nos ( sacrae suae Caesareae Majestatis nomine ) missum sit * mandatum ( nulla in eodem expressa , ejusdem mandati causa , vel ratione legitima ) ut infra tunc sex proximos sequentes dies , Ego , consors meus , uxores nostrae , liberi mei omnes , immò & ipse infans noster Michael ( Pragensis natus , & baptizatus ) atque ad matris adhuc pendens mamillas , famuli etiam mei , & ancillae , mei denique omnes , & domestici , ex ipsa Praga , atque ita consequenter , ex universo regno Bohemiae , & aliis quibuscunque sacrae Caesareae Majestatis Regnis ; Ducatibus , & terris , migraremus , nunquam easdem reversuri , sub terribilis infligendae poenae periculo . Nos autem , nulla interposita mora , huc mandato Caesareo fideliter & humiliter obedire nosmet accinximus : Bonaque nostra mobilia , à peregrinationis nostrae suppellectilem , tam librariam quam domesticam , in duos magnos currus conici curavimus : Reliquorum nostrorum bonorum , partem unam , amicis dedimus , & pauperibus dispersimus & distribuimus : Partem autem , de facie terrae , ( propter causas Deo non ingratas ) pridie , ante exitum istum nostrum , per nos deletam esse sciatis : Ast optimum partem , Divino jussu , decima die Aprilis ( quando etiam , de tota hac afflictione , & persecutione nostra , & aliis adhuc futuris eramus divinitus praemoniti . ) Ignis luculentissimis flammis commisimus : quanao illa , ejusdem optimae partis , quae nullus unquam naturalis vulgarisque ignis poterat laedere vel consumere , visibili angelici ministerio , ex ipsis summis flammis in Divinam , Angelicamve invisibilem recipiebantur Custodiam . Ast librorum Divinorum Thesaurus maximus , tunc , & ibidem ( duorum adhuc viventium testium diligenti opera , ) ab ipsis flammis in cineres favillamque conversus est totus : renovationem , restaurationem , & quasi regenerationem vel resurrectionem quandam , per Divinam manum , opportuno recepturus tempore Sacellum ; Denique cum altari quod omnipotenti Trinitati consecrandum fore cupiebamus , ( media ex parte absolutum ) intactum relinquimus . Ego vero , cum consorte meo , uxoribus nostris , liberis meis , & reliquis exulibus , sive exterminatis nostris Rhedis , tribus avecti , transmigrationem hanc , nobis injunctam , die praefinita ingressi sumus . Atque nondum ex Imperii Romani finibus egressi , ita gressus nostros disponimus , & , de caetero ( Deo favente & gubernante ) disponemus : ut toti orbi Christiano claro apparere poterit , patienter nos haec ( qualiacunque ) tolerare posse , aut saltem velle : & paratissimos esse nos , Reddere Deo quae Dei sunt , & Caesari , quae sunt Caesaris . Obedientissimos etiam nos esse , & humillimos sacro sanctae Catholicae Ecclesiae filios , & summi Pontificis Romani , & aliorum Ecclesiasticorum Praesulum Catholicorum ; in Christo & propter Christum tam esse observantes & fore , quam ipse qui Judex futurus est vivorum & mortuorum , varriis nos esse modis haud raro admonuit . Vestrae vero Illustrissime , Reverendissimeque Dominationi , hoc à Deo optamus bonum , ut per secundas vestras ( de tota causa nostra ) meditationes , nostrae Innocentiae , sinceritatis , & fidelis ( coram Deo & hominibus ) in illa Republica Bohemica conversationis nostrae , justa habeatur ratio : Meaeque honestae famae , existimationisque ( sine qua , ne vivere quidem cupio ) ea fiat in integrum restitutio : ut talis posthac esse indicetur indubitatè , qualis ( ante vestrum Caesareae Majestati exhibitum contra nos libellum , ) per 30 annos , ( & plures ) in omnibus ( poene ) Christiani orbis tam Academiis , quam Regnis & Provinciis ( ex Dei immensa Bonitate , gratia abundantissima & singulari providentia ) extitisse , haud obscuris confirmari possit testimoniis . Ex hiis igitur paucis , Historiae ipsius veritatis seintillis , Vestrae Illustrissimae Reverendissimeque Dominationis prudentia , magnum sibi lumen alicere sive accendere potuit : ad nos , nostrorum animorum affectiones , nostrorum ita mirabilium & adhuc incredibilium negotiorum progressum & statum dijudicandum , & denique de ipso futuro horum omnium exitu , haud leves sibi contexendas conjecturas : Cum nos , ex solo Deo Omnipotente , & vero & vivo , in omnibus nostris pendeamus , & ab ipso dirigamur & protegamur . Cui soli , nosipsos , nostraque omnia , Animae , corporis & Fortunae nuncupata Bona , tanquam Holocaustum , quotidianis nostris humillimis & spontaneis offerimus precibus . Cui denique soli sit omnis laus , honor , gloria , & gratiarum Actio , nunc & semper . Amen . Datae Erphurdiae , Anno 1586 , die 16 Julii . Fidelis ( in Christo , & propter Christum ) servulus . Joannes Dee . This Letter being written , and read unto E. K. and of him well liked for the quiet and modest course therein kept , otherwise ( as he said to Fr. Pucci ) then he could have used : or had used in a Letter which now he had also written : but now would not send , thinking that my foresaid Letter might suffice for our case , he talked with Fr. Pucci of this Letter , which Fr , Pucci said he would gladly see and read , which E. K. told him that I was minded not to let him read it : Then said he , that he would not carry it : Hereupon in talk with Fr. Pucci , speaking of this Letter , I told him that I had written a Letter with sufficient answer in general to the Nuncius request and offer by him in writing brought to us , and in summe told him the chief contents of the Letter . Then said he , whereas you write of the Books burnt , why write you not unto him of the recovery of them , as I now perceive by you both , that they are restored ? And it shall be a disgrace to you if the Nuncius shall understand more by other , then by your self . Thereof have I no care , Quod scripsi , scripsi , and I know the truth of my writing : And they are not all restored that I know of : And whatsoever he hath at my hands he may be assured is true : whatsoever he shall otherwise hear , the Record thereof cannot be so good , unlesse , our Record consent thereto ; Then said he , why write you of those Books burning , being done before your comming away : It is as if you wrote backward . Have you no care Mr. Pucci , for the method of my Letters said I , and I said farther , it is told me that unlesse you see my Letters you will not carry them , you shall pardon me for seeing of them , the content I have sufficiently told you : and if you will not deliver them , I can get them delivered divers wayes , or I may omit the sending of them , and write such a Letter to the Nuncius that I had written answer to his requests , and offer sent by Fr. Pucci ; But he would not bring the said my Letter , 〈◊〉 he might have a sight of it himself . At the length by farther discourse with E. K. he became resolved to goe with the letter , and ( by E. K. his order ) he was to receive 50 Dollors of John Carpio , that he should not be destitute of money at Prage . NOTE . This day , Francis Pucci said to us both , how can you doubt of my fidelity toward you ( whom I love as my own life , ) and against this Monster of Rome , whom my chief desire is , and long hath been , that he may be overthrown , &c. Again , consider , what fidelity , obedience , and reverence he hath promised to the Pope , and this Nuncius , as the writing brought by him , and so sore and many wayes urged by him , for us to accept of , can specifie . Therefore Fr. is false to the Pope , or us , or both , or rash , foolish , blind , &c. And ( as our spiritual Schoolmaster , divers times termeth him ) leprous : Therefore I commit this his doings to the judgment of God : But also it is greatly to be remembred and noted that he now also discoursed again with E. K. as concerning the Birth of Christ , that it could not be proved by the Scriptures , that Christ came of the line of David , unlesse he were begotten of the actual copulation of Joseph , with Mary , and said that , because it was the gift of the Holy Ghost , that at Joseph his first and onely carnal copulation with Mary , Christ was conecived ; Therefore she was accounted ( in manner ) a Virgin according to the Jews doctrine : which his heresie when I heard , I trembled for the horrour of so manifest an heresie against evident Scripture , virgo concipiet & virgo pariet , &c. & against many other most plain and sufficient Authorities both of Scriptures , and also Histories of our Lady her examination made by Women , and that she was found a Virgin , &c. And at her conception her answer to the Angel ; Quia virum non cognovi , &c. & antequam convenirent , juventa est in utero habens de spiritu sancto , &c. NOTE . It is evident hereby that this Pucci is very leprous , both in this Heresie ( what other he is infected with , God he knoweth ) and also the former infidelity proved . On Thursday 17 July Fr. Pucci entred his Voyage toward Prage with my Letter to the Nuncius Apostolicus , and with Letters to John Caerpio from E. K , and with my Letters inclosed to the Lord Rosenberg . And we entred our journey toward Cassel , but that night we rode onely three miles , to Gotha , our horses were so ill that we hired , and therefore sending them back again the next day , we hired a Coach , &c. POSCRIPTUM . Remember that Fr. Pucci , the morning before his going required of me our Letters Testimonial to our friends , of his fidelity toward us . What needeth that ( said I ) for as much as your deeds were as well known to them as to us , your own conscience to your self may serve abundantly . But our friends divers , who have warned us of you , and have marvelled why we would suffer you any longer in our house and company , would neither credit our Letters as yet in this case . And would also condemne us of light judgment , or great blindness to judg the cause between you and us . But truly I observed in him , now , a more proud presuming over us then hitherto , before , when he was sore rebuked , for over-crowing us , so as he began to do . 1 Now he said , he had as great authority as we to publish any of our Secrets , at his discretion . 2 That he ought to eat bread with us . 3 That he understood our Books of Actions better then we . 4 That he needed not our consent or counsail to deal with the Pope his Nuncius : he did it by his duty general , of Charity , &c. 5 He offered to order the Nuncius , and the Emperor to the reclaiming of the Decree made against us , &c. NOTE . Consider what this may import , that the Decree touching him , being one of my houshold company , and of them that then did appertain to me , and whose name he is not affraid one way and another way not abashed to * thrust himself into the whole body of our Revelations , as a principal fellow or Receiver of them . By the first he ought to be afraid of the danger of the Decree which banished us , unless he is assured of their good will who have shewed themselves our mortal enemies , or else some other cause emboldned him to some other purpose , &c. by the second he might be afraid of so great presumption , being but a Probationer , not yet allowed of , and to us known to be cut off . All these points I cannot decipher and judge , but referre them to the profound wisdome and high providence of God , wherefore and how farre he hath admitted him to be privy of our Actions , and so a witness to some purposes sufficient . All things be to the honour and glory of God. Amen . Magnifice Domine , LEctis tuis literis fui miratus quod intelligerem te illius esse opinionis & sententiae , me apud Caesarem tibi ac consortituo officiis meis non parum obfuisse , quod sciam ita me & religione & natura comparatum , ut omnibus quam maxime cupiam prodesse , nemini aut obesse . Quod autem praestiterim quod mei erat officii , mihi vitio verti non debet . Caeterum cum inter summum Pontificem , & Caesarem , merus sim interpres , non video quid in hoc vestro negotio praestare possim : Consulo autem , ut vestram innocentiam , de fide Catholica sensum , & de Angelorum conversatione & assistentia , quam visibilem habere dicitis , juxta Concilii Lateranensis in uudecima Sessione decretum , coram Summo Pontifice & Sede Apostolica deducatis , & ita exponatis ut non possit cuiquam esse dubium quid sentiatis , quin sede Apostolica approbante , fides tuto ab omnibus Angelicis assertionibus vestris , praestari possit , & tum demum & obtrectatoribus , si qui sunt , ora obcludentur . Nec ut arbitror grave vobis videbitur consilium meum , si enim ea vobis est in fide Catholica puritas atque constantia , ea in praesenti Angelorum communione sinceritas , vitae integritas , & innocentia , ut asseritis : Me etiant tacente occasionem quaeritis declarandae vestrae fidei & bonitatis , & hac una ratione honori vestro ( cujus vos rationem habendam dicitis , & cui tantum abest quod per me aliquid sit detractum , ut illum etiam pro viribus quantum officii mei & injuncti muneris ratio patietur , fovere sim paratus , ut Domino Puccio pluribus dixi ) & omnibus vitae commodis vel maxime consuletis . Deus gratia sua vos ita regat , ut Angelorum conversationem in Coelis aliquando habere possitis . Vale Pragae , die 28 Julii 1586. Magnific . D. V. Ex Corde in Christo frater Philip. Episcopus Placentinus 〈◊〉 . Magnific . Domino Joanni Dee , Anglo , &c. Δ Oraculum Divinum . MVlta sunt flagella praecepta mea negligentium : Multiplexque furor hominibus propriis confidentibus viribus . Hi enim contemptores sanguinis & Regni mei fortitudinis , Gigantes facti sunt , ad omnem abominationem multiplicandam . Sed ego Sum qui sum , qui posui in Patre Solium verbumque ad faciendum in terris Judicium : qui in ultima Tuba percutiam illos , ut coacti recognoscant vias meas , & ad ovile proprium redeant . Peribit Ecclesiae & populi Iniquitas , & judicabitur in gladio . Tu vero Gulielme , manum in tempore extende opportuno , prout a me informaberis , & Regnum , ( tacto & moriente nequissimo ) adjunctum induc : Inunxi enim te in fortissima dextra mea , ad falsum illum Prophetam , & Goliath [ forte Mahometanos & Turcas ] extirpandum ut intelligat Terra judicium a Nazareno Crucifixo me . Sunt qui cribarent te : sed maledicti sunt machinantes in te malum . F ac bonum , & utere creaturis meis ad gloriam meam Docui Kelleum , inquiete , hac nocte , de caeteris , quae ab illo disces . Spiritus meus habitet in vobis . Trebonae , Anno 1589. Mensis Augusti fine . When Mr. Kelly was gone from me at Salfeild toward Bohemia , and in the mean space the Emperour had granted to the Lord Rosenberg licence for us to return into Bohemia , to any of his Lordships , Towns , Cities , Castles , &c. This was delivered written by spiritual and divine meanes , and the writing yet remaineth in my Lord his hands , out of which I copyed this for the order of our History somewhat making plain . Franciscus Puccius praestantissimis ac Deo dilectis viris D D. Joanni Dee & Eduardo Kelleo generosis Anglis , majoribus in Christo fratribus , & ipsis tanquam patribus colendis , precatur gratiam & pacem a Deo patre nostro , & a Domino Jesu Christo , Amen . EX quo a vobis discessi , toto illo itinere , quod octo diebus confeci , vendito Lipsiae equo , haud parum vexatus fuit meus spiritus , dum animum mecum volverim , quot modis Satanas divinum opus retardare & nostram conjunctionem dirimere , adhibitis exterioribus & interioribus machinis & armis , tentaverit , & adhuc tentare non cesset . Neque enim possum , nisi ab eo , agnoscere afflatus illos diffidentie , rumores ab invidis hominibus , sparsos , suspitiones nobis injectas , absque certis indiciis , adversus fidem non levibus argumentis probatam , atque hujusmodi impedimenta & offendicula , quibus cursum nostrum impedire ac sanctam amicitiam , divinis auspiciis , inter nos coeptam , convellere ac labefactare , malignus ille spiritus aggressus est . Itaque , in illa lucta , ne ullo modo manus illi darem , aut fatiscerem , decrevi me , magis ac magis , munire certa fide in Deum , ac spe promissionum ejus , quas illum servaturum non dubito , tum precibus frequentioribus magis instare , apud summum patrem , ut nos quam primum donare velit illo spiritu , quo nostri humeri montibus ferendis , ut ille inquit , pares evadent ; ad haec austeriorem vitam instituere nec mensas lautas amicorum adire , sed panem doloris solus comedere decrevi , ne sim meliore conditione quam vos , qui tantopere affligimini , ut benignissimus Dominus quamprimum , vos in integrum restituat , atque ad solita colloquia piaque exercitia nos una revocet , & eventu consentaneo suis sanctissimis dictis , singulos nostrum exhilaret . Hanc viam sequenti Dominus mihi spem facit fore , ut vobis & aliis facilius meam fidem probem , & multas tentationes vitem quae apud hujus mundi homines facile nos invadunt . Ideo , nisi necessitate urgente , aut communibus negotiis , familiaritatem omnem & convictum cum aulicis fugio , & me hoc modo minus ineptem precibus gentio , meamque vitam & mores in dies emendare conor , ne videar omnino indignus ea schola , in qua Dominus me erudire dignatus est , nec interim cum Publicano , illo , precari obliviscor , ut Deus propitius sit mihi peccatori . Vos non dubito me vestris votis & supplicationibus juvabitis , ut vocatione meae respondeam , & in opere Domini vobis adjumento & consolationi esse possim : & benignissimus ille pater propediem hoc adverso vento ignem suum magis excitari curabit , ac nos majori , quam unquam antea , jucunditate recreabit . Ac de his hactenus . Quod vero ad nostra negotia attinet ; perveni huc die 24 Julii , sub vesperam , ac statim adivi Illustrissimum Dominum Nuncium , cui vestras tradidi , quas laeto vultu accipere visus est : sed colloquendi non fuit otium , cum , parata coena , jam discumbere vellet . In posteriorem Diem igitur rejectus , ad Dominum Carpionem me conferebam , cum didici eum ad vos Missum , quatriduo ante , hinc discessisse . Dolui admodum eum non esse mihi obviam factum , tum ratione vestrarum , tum mearum literarum , quoniam fasciculum quendam ad me quoque ferebat . Sed quod maxime me torquebat erat cura de litteris Illustrissimi Domini Rosenbergii , quas sciebam inclusas Domini Carpionis literis , nec eas aperire , aut alii tradere audebam , cum diserte esset , scriptum illud ad manus proprias . Dum itaque occasionem quero & expecto , ea sese obtulit , quam mox audietis . Reversus sequenti die , ad Illustrissimum Dominum Nuncium , invenio apud illum Jesuitam Italum , qui mihi fuit a confessionibus : blande 〈◊〉 ambobus accipior , sedere jubeor , a Jesuita nomine candoris & ingenuitatis , non parum laudor . Tum lupide moneor ab Illustrissimo Domino Nuncio ut ipsi adsim , in convertendo Jesuita ille ( is enim erat qui cum ipso expostulaverat , quod nimis facile mihi dedisset : testimonia triumphantis Ecclesiae non subjici judicio militantis . ) Respondeo me fecisse quod in me erat ut docerem eum praeferre Coelum terrae , ac tribunal superius inferiori ; sed cum id mihi minime successet , ejus esse , sua doctrina & autoritate , hominem de sententia illa dejicere Illustrissimus Dominus Nuncius haud gravate , nostram sententiam , hac in parte , probat , & exemplis confirmat , atque ita concludit , ut statuat certitudinem videntis & audientis Dominum , aut ejus angelum , non pendere a probatione Ecclesiastica , neque ab illo esse rationem repetendam suae revelationis , dum nihil publici muneris exercere audet : sed si incipiat palam profiteri , se a Deo doctum & missum , ita ut non 〈◊〉 solum , sed aliorum quoque intersit , scire quo spiritu agatur , tunc Ecclesiasticorum munus esse , illius spiritum examinare & probare , neque ipsum jure posse examen hoc detrectare , licet suas revelationes eis subjicere minime teneatur . Nam si ordinaria autoritas eum admiserat , bene habebit , nihilque turbarum excitabitur : sin per injuriam aut inscitiam ali quam , aut per aliam hujusmodi causam , rejicietur , suum erit appellare Superiorem Dominum , qui ipsum misit , quo suum servum & Legatum defendat , aut ordinario Judice commonefacto , aut alia ratione : quod probabat decreto Lateranense Concilii , cujus mentionem facit in suis literis ; ac praeterea historia S. Francisci , qui primum expulsus ab Innocentio Pontifice , mox revocatus fuit , cum per quietem apparuisse Pontifici pannosus ille , qui Lateranense templum suis humeris fulciret . Addebat praeterea viros Dei non esse solitos deterreri una aut altera repulsa , & hoc repellendi modo , dicebat Praesules aliquando usos esse , ut probarent spiritum & constantiam eorum qui res novas magnasque Proponerent . Ego vero inquam , ut haec ita se habeant , Vos hactenus publicum munus exercere non tentasse , & intra privatos parietes , summa modestia vos continuisse . Tum ille , longiori ambitu verborum , sic de vobis disserint , ut ex vestris verbis Serenissimum Poloniae Regem , ad invictssimun Caesarem , & ad Illustrissimum Legatum Hispanicum , jam constare diceret , vos aliquid amplius quam privatum moliri : Ac Summo Pontifici , sedenti in specula super totam Christianam Rempublicam potuisse merito suspectas esse vestras personas , hoc modo Principum animos , & interiores aularum recessus scrutantes : Idque ratione vestrae Regnae , infensissimae Apostolicae , sedi , & cum ipso Turca conspirantis , necnon spiritus familiares habentis ac praeterea ratione vestrae summae peritiae , in artibus & scientiis reconditis , quibus facile plebi & imperitis imponi potest . Cum enim sitis magni Astrologi , dicebat ille , & facile vobis sit habere geneses principum , necnon Magicas artes calleatis , haud difficulter possetior bonorum Angelorum nomine , ea proponere , quae a spiritu Ecclesiae hoste manarent . Ideo Summum Pontificem , ( cui duo , illi Principes sunt maxime observandi , utpote qui inter Haereticos vivant & regnent ) prudenter fecisse , qui jusserit , ut in vestros mores & doctrinam inquireretur . Accidisse autem praeter ejus postulatam & voluntatem , ut , indicta causa , expelleremini . Se vero vicem nostram dolere , & paratum esse ad curandum , ut vos justificare possitis , idque sibi esse in votis , non semel asserint Quapropter hortatus est me , ut ad Illustrissimum Dominum Rosenbergium contenderem , at que ipsius bonam propensionem , erga vos , ei significarem ; Nam ille a Summo Pontifice facile impetrabit , ut causa vestra hic cognoscatur , & si ille vobis faverit , ut hactenus fecit , se quoque adfuturum vobis omnibus officiis , ac primum fore , qui se vestris genibus obvolvat si tales eritis , quales vos nonnulli praedicant . Ego igitur recta ad Illustris . D. Rosenbergium . Sed quater redeundum mihi fuit , antequam admitterer . Die 27 tandem 〈◊〉 , exposui meum studium , erga vos resque vestras , ac quomodo Illust. D. Nuncius affectus ergavos esset , ac tandem oravi utnon desereret patrocinium & defensionem illam , quam suscepisset peregrinorum 〈◊〉 , qui a Caesare minus bene informato ad Caesarem melius informatum , provocarent , ac suam innocentiam , Dei & hominibus , probatam cuperent . Ille humaniter respondit : Vos non admodum sibi notos esse : se bis cum seniore ; semel tantum cum juniore collocutum , judicasse vos doctos & pios , & praeclaris donis instructos : existimare vobis hoc accidisse mala aliqua relatione cui incommodo a res principum sunt obnoxiae : vestrum esse id aequo animo ferre : non se poenitere quod vobis faverit , & si scirit quid potissimum , a se , peteretis , daturum operam , ut vestris votis responderetur . Tune mihi visum est nonnulla dicere de optima spe , quam de ipso concepissetis , & quomodo me non dimiseratis sine literis ad illum : Sed erant inclusae fasciculo D. Joan. Carpionis , quem statim protuli , atque eo instante ac respondente D. Carpionem non aegre laturum si ipsi dedissem , tradidi fasciculum ei , qui dixit se per otium lecturum , ac , sequenti die , mihi responsurum . Discedo igitur ab illo ad Illust. D. Nuncium , atque otium nactus , tum per me , tum per Illust. Legatum Florentinum , pluribus cum eo agere instituo , de insigni injuria vobis facta : expono quantopore laboraveritis , ut considere possetis , apud Catholica Templa , & quam inhumaniter , in hospitiis & civitatibus ratione hujus praejudicii Caesarei , tractaremini , doceo quam sordido & angusto loco vestras familias reliqueritas , ita ut vestram supellectilem , & libros explicare nequi veritis ; Moneo , ut Domini Dee jam grandis natu , aut potius senis , & nihil tale hactenus passi vicem doleat ; ejus erumnas non tanquam simplicis hominis considerandas esse , cum vir sexagenarius , quatuor tenel lis suavissimisque liberis ( quorum major septimum annum vix excesserit ) ac dilectissimae conjugi adjunctis , longe gravius affligatur , ratione uxoris suae lectissimae foeminae , & pignorum charissimorum , quam sui ipsius ; ostendo quanto offendiculo hoc futurum sit Catholicis Anglis , ac caeteris , & quanta ansa praebeatur haereticis , invehendi in Ecclesiasticum ordinem : declaro periculum imminens ordini illi , si forte Deus facultatibus vestris ad eos plectendos eorum inimicos armari permitteret : Demonstro Deum alias , per Isaelitas haereticos Catholicos Judaeos punire consuevisse : ac denique declaro , quam absurdum sit vos indicta caussa condemnari , si id meriti sitis : quanto absurdius , si non meriti sitis quicqnam tale : absurdissimum vero , cum a Catholica Ecclesia honor potius vobis deberetur : Ac cum non petatis nisi ut vobis vos purgare liceat , nihil magis consentaneum rationi excogitari , nullo alio modo errorem admissum emendari , atque hoc negotium bene dirigi & redintegrari posse . Ille mihi legit vestras literas , id est D. Dee , sed de rebus , ambobus vobis , aliquo modo , communibus : dicit se non credere ea , quae de divinis monitis & miraculis , in illis , continentur , petit ut ipse declarem obscuriorem locum de libris combustis : audit a me testimonium oculatum de illis concrematis , & quomodo vobis audiverim eos esse coelitus restitutos , ac denique concludit in illis literis esse multa laudabilia , multa admirabilia , multa itidem incredibilia ; sed cum non sint Deo impossibilia , se sustinere assensum , nec velle quicquam certi , re non penitus explorata , pronunciare : vobis tamen responsurum humaniter , ac daturum mihi literas , quod fecit postea die 28 , quas literas ad vos , cum hisce , mitto . Et quia legendi eas mihi 〈◊〉 copiam , satis jejunias & frigidas mihi esse visus , haud 〈◊〉 Tamen quia mentionem aliquam mei facit , tanquam hominis 〈◊〉 quo fusius de suo animo , erga vos , egerit , visum est mihi accurate & particulatim exponere , quid inter nos actum dictumve sit , ut verba cum factis conferre possitis , & pro vestra prudentia & pietate , consilium capere , & si operae precium videbitur rescribere . Quantum enim ex ejus sermonibus colligo , videtur ipsi necessarium novum mandatum , a summo Pontifice , antequam quicquam vobiscum agat ; nec se scripturum dicit de vobis Romam , nisi prius petatis quod ab ejus sanctitate capitis : utpote qui , in hac causa , fuerit merus interpres , inter Pontificem & Caesarem ; nec possit , nisi verbis sui Domini quicquam promittere & statuere . Idcirco , quantum videre possum , res diutius protrahetur quam vellemus , nisi Dominus noster & Pontifex coelestis , alio modo , nobis providerit . Die 28 & 29 inveni Illust. D. Rosenbergium tam occupatum , ut admitti non potuerim , sed per cubicularium significavit , se valde cupere ut colloqueremur , itaque redirem die 30. Interim fui rursus cum Illustrissimo D. Nuncio , mox discessuro ad Sancti Caroli Monasterium , ubi commorabitur quamdiu hi estus saevient . Et cum commodo cecidisset , in colloquendo , visum est , mihi interrogare hominem , an probaret meam sententiam de discernendo ex certis notis & terminis verum verbum Dei a ficto & fucato , cum possit angelus malus transformare se in angelum lucis & Apostata falsi , non raro , se transfigurent in Apostolos Christi . Dicebam enim duo mihi videri necessaria , ut hoc judicium rite fiat , primum quidem , in homine audiente , bona propensio & animus bene affectus ad Creatorem , totusque ex ei ita pendens , ut nihil antiquius habeat quam ei placere , & qui de ejus benignitate atque veritate non dubitet erga eos , qui ad ipsum confugiunt , ut bonum spiritum hauriant . Deinde in sermone , nomine Dei proposito , requiri eas proprietates , quae tantum authorem deceant ; quas graphice describit Paulus , cum dicit , Vivus est enim sermo Dei & efficax , & penetrabilior omni gladio ancipiti , & perlingens usque ad divisionem animae ac spiritus , compagum quoque ac medullarum , & discretor cogitationum & intentionum cordis , & non est ulla creatura invisibilis in conspectu ejus . Cui adstipulatus Deus , qui apud Jeremiam dicit ; Propheta qui somnium habet , somnium narret , et qui verba mea habet , verba mea narret . Quid paleis cum tritico ? dicit Dominus . Nunquid non verba mea sunt quasi ignis ? dicit Dominus , quasi malleus conterens petram ? Concludebam igitur , hominem Deo fidentem , ex efficacitate & ardore illo , quo affici se percipit , deprehendere sermonis Dei veritatem . Nam vox lupi & alieni pastoris non potest permovere veram ovem , ut ipsum diu sequatur , & hanc esse regulam , qua judicarem divinas sententias a non divinis , distingui posse : Ille probabit meam sententiam , atque addidit , sine bono studio auditorum , non apparere efficacitatem divinorum sermonum , ut constat ex Christi historia . Dum enim simplices Israelite , dicebant ; Nunquid sic loquutus est homo , & similia de Christi doctrina , Pharisaei & perversi Sacerdotes eum deridebant & contemnebant . Tnnc ego , si contingeret igitur , ut cum congrediemur , fieret ad te verbum Domini , num hujuscemodi regula utereris . Hic ille inquit , cum posset accidere , ut mihi de hac re judicandum esset , nolo hoc tempore , meam sententiam declarare , sed hujuscemodi ratio non mihi mala videtur . Ex quibus verbis nescio quid mihi visus sum adorari minus candidum , quam in re tanta , opus esset . Sed Dei esto judicium de ejus interiori sensu . Ego , bona fide , colloquia nostra exposui , ut vobis usui esse possint , ratus hoc vobis gratum , sicut foret mihi si vestro loco essem . Reversus die 30 , ad Illust. D. Resenbergium vidi eum tandem exeuntem , ex cubiculo , ad quosdam nobiles , et dixit se tantopere districtum esse , ut mecum colloqui non posset . Sicut cuperet . Ego vero , inquam me S. Celsitudinis monitu , toties reversum expectare ejus responsum , et an vobis rescribere vellet . Tunc ille inquit prius tecum colloquendum est mihi , itaque , ( ut ejus verbis utar ) habeas patientiam , aliquot dies donec ego pro te mittam , et sic me dimisit . Docui igitur Venceslaum cubicularium nostras aedes , qui dixit se optime callere locum , ac , suo tempore , memorem fore mei , cum Dominus me accerset . Expectans igitur aut responsum Illustrissimi D. Rosenbergii , aut aliquid aliud dignum vestris auribus , non visum est mihi id vos expressum nuncium mittere : Monente praesertim Domino Sevembergio , vobis esse paratis nescio quas aedes in oppido Naitu , in Comitatu Suarreburgensi , & ut expectarem reditum Domini Carpionis , quem propediem reversurum sperabat , ne sine magna causa atque incertus de loco vestrae sedis , ad vos literas dirigerem . Igitur non parum solicitus de vobis & de reditu D. Carponis , semel ad minimum in die , ejus aedes adeo , atque interrogo si quid de illo significetur , nec quicquam , per multos dies audio . Tandem de die 12 Augusti scisitor D. Millerum an aliquid mihi de amico , dicere possit . Respondet se quoque expectare hominem , atque admodum mirari tam diuturnam moram , praesertim cum D. Gregorius , qui in ipso Carpione ad vos venerat , sit triduo ante reversus . Ego igitur , qui nihil prius de D. Gregorii aut itinere aut reditu noveram , ad illum recta contendo . Gallus ejus contubernalis humaniter me admittit , jubet expectare D. Doctorem , et ad illum accersendum currit . Sed cum diutius moraretur , ego jam discessurus , video D. Gregorium seorsum cum ipso colloquentem , et me torvo vultu intuentum . Saluto illum & gratulor reditum , ac demum de vobis incorrogo . Ille respondet se nihil quicquam de vobis aut rebus vestris scire , nec vobiscum fuisse . Tunc ego aliquantulum haereo , ac tandem dico , si nolit quicquam dicere me aequo animo laturum , sed jam mihi constare eum vobiscum fuisse : Ille stomachatur vestrum nomen , ac totius mundi fallacias & imposturas : dicit sua sibi esse curae , non vestra vos multa quidem promittere , sed parum praestare , nescire se quare conqueramini : se per sesqui annum , vana spe lactatum , vobis ad haesisse , ut aliquod e minoribus vestris arcanis disceret , nec quicquam a licujus momenti percepisse . Hic ego : an parvum tibi videtur arcanum illud contra luem veneream ? Ille vero , subridens , a D. Sconto , inquit , longe praestantiorem habeo . Denique , his omissis , librum meum Postellae repeto : ille negat se habuisse interrogata quo audiverim ; ac me laudante D. Dee , ille rursus negat se vidisse ; nisi forte , inquit , ex manibus D. Sevenbergii , vis dicere librum nescio quem sine titulo : ac denique de restituendo nullam spem facit . Ego qui cum illo verba commutare nollem , abeo : ac puerum vestrum Stanislaum , in atrio offendo , & ab illo intelligo , vos Erfordiam usque cum D. Gregorio & D. Carpione venisse , ante octiduum . D. Carpionem illinc Bambergam ad exigendas nescio quas pecunias , profectum ; se cum D. Gregorio , hoc venisse . Interrogo an literas aut aliquod verbulum , a vobis , ad me , ferret ; respondet , nihil prorsus , quia forte putabant , inquit , te hic non esse : se post triduum aut quatriduum ad vos reversurum . Laudo ejus consilium , & constantiam in serviendis Dominis , ac doceo meas aedes , ne sine meis literis ad vos veniat : promittit se non discessurum , me insalutato D. Gregorius interim percipit , me cum eo colloqui , atque iratus ( quantum ex voce clamantis judicare possum ) puerum revocat . Ego , cogitabundus , discedo . Die quinto decimo hujus mensis , tandem 〈◊〉 servulum vestrum Stanislaum , in loco libero , eum accuratius de vestris rebus ac statu examino , atque non sine magna animi mei voluptate , audio vobis concessas esse ampliores aedes . Illust. D. Langravium praestantissimo D. Dee multum tribuere ut favere , & summo Deo pro tanto munere magnas gratias ago , atque puerum ad meum cubiculum duco ostendoque illi literas ad vos paratas , ne sine ipsis ad vos revertatur . Sed paulo postea pater Carpionis me monet , se velle ante noctem , ad vos unicum expressum mittere & ut scribam si velim : nam se a D. Kelleo monitum hoc mihi significare : ingentes gratias ago D. Kelleo qui mei non sit omnino oblitus , & haec , per hunc quem vobis spero fidem nuncium , significare statuo , scripturus rursus per Stanislaum , si operae pretium videbitur . Oro vos atque obtestor per Deum illum vivum , qui Autor est nostrae amicitiae , & qui diserte praecepit ut nos invicem ac mutuo amemus , ne obliviscamini mei cum datur vobis occasio invigendi me per literas aut per inter nuncios , & reddendi me certiorem de statu vestrarum nostiorumque rerum ; nam ego certe vestri non obliviscar , & officia mea id testibuntur , non solum coram Deo , sed etiam coram omnibus hominibus . Si vester reditus aliquandiu differetur , invisam vos proximo mense Septembri , longe enim a vobis vix vivere possum , immo si proprie loquendum sit , me vitae taedet : Ac praesens agam de nonnullis rebus quas scribere minime decet . Jam elapsi sunt 18 dies ex quo Illustrissimum Nuncium Apostolicum non vidi , & cum satis superque satisfecerim obedientiae , non adibo illum , ne verba nobis dare sibi tam facile fore persuadeat . Ostendit literas D. Dee Legato Veneto & Florentino & uterque mihi summopere eas laudavit , dixitque sibi visus disertas graves , & plusquam vulgaris spiritus , & optissint exemplum illarum , sed ego offerre non poteram , & dubito ne Illustristimus Nuncius eas supprimat ; nam haud obscure , innuit se timere vestrum 〈◊〉 praesertim aequum & rationale , & id quaerere videtur , ut vobiscum agere possit more Hisp. &c. D. Joan. Carpio , nondum revertitur , & D. Rosenbergius cras dicitur discessurus & nescio an recuperare potero literas ad eundem Carpionem , in quibus de pecuniolis 〈◊〉 agebatur , si dubitatis ne ille diutius quam par sit , solutionem differat quaeso curetis , ut aliquo alio modo mihi prospiciatur . D. ab Ossa , per 20 dies , non vidi , ac Jesuitis palam dixi & dico quandocunque occasio se offert , vobis factum ab ipsis insignem injuriam , eos plus pendere ab aulis terrestribus quam a coelesti : timere collationem aquam cum vobis , ac suae causae annum haud obscure dissidere , itaque jam sum eis minus gratus . Saluto uxorem D. Dee lectissimam foeminam , ac mihi non minus quam matrem venerandam ; necnon conjugem D. Kellei rarum exemplum juvenilis sanctitatis , castitatis , atque omnium virtutum . Saluto omnes , alios vestros domesticos sanctos vosque inprimis D. D. Joan. & Ed. desiderabilia mihi nomina foelices ac beatos in Domino cupio ac precor . Quantum tribuam & tribuere debeam vestris precibus nostis , eis oro atque obsecro me apud D. Deum juvetis ut vocationi meae respondeam , & cursum meum hilari animo ac firmo corpore perficiam . Sanctissimus ille pater , qui nobis jam suscitavit pastorem illum magnum D. Jesum filium suum mox reversurum ad subigendos omnes innimicos ejus sub pedibus suis , atque extremam manum impositurum renovationi rerum , nos omnes suo spiritu foveat ac recreet , ut Lati adventum ejus praestolari , atque nuptialibus vostibus , lampadibusque accensis ornati , ipsi occurrere possimus . Praga xv Kal. Octob. M. D. Lxxxv. Idem Dominationibus vestris addictissius Atque ex animo frater PUCCIUS Praestantissimis ac Deo dilectis viris D. D. Joannes Dee . & Eduardo Kelleo Generosis Anglis , ac Majoribus in Christo fratribus , mihi , tanquam Patribus colendis , &c. Mgnifice 〈◊〉 ; & utipater amantissime & observande non minori etiam desiderio teneor videndi & de multis colloquendi cum Magnifica dominature vestra de cujus erga me & fide , & amore nunquam dubitavi nec dubitare possum post prandium hora commoda ego illam accedam . Deus sua , gratia semper nobis adsit . Vester ex animo , Guilielmus propria manu . Febr. 10. 1587 , stilo novo . Trebone . Postride reditus 〈◊〉 a Vienna ad Trebonam . ✚ A Sir , My hearty commendations unto you desiring your health as my own , my Lord was exceeding glad of your Letters , and said now I see he loveth me , and truly as far as I perceive he loveth us heartily . This Sunday in the Name of the Blessed Trinity I begin my Journey , wherein I commend me unto your prayers , desiring the Almighty to send his fortitude with me . I commend me unto Mrs. Dee a thousand times , and unto your little babes : wishing my self rather amongst you , then elsewhere , I will by Gods grace about twenty dayes hence return , in the 〈◊〉 season all comfort and joy be amongst you ; Δ Prage . 1587. 25 Januarii . Thomas Kelly . went with him . Francis Garland . went with him . Ferdinando Hernyk . went with him . Your assured and immoveable friend . E. Kelly . To the Right Worshipful , and his assured friend Mr. John Dee Esquire , give these . Magnifico Domino , Domino Dee . Received of Lodovick in the High-way by Platz , in the middle way between New-house and Trebon , as I was comming from New-house , whither I went to have met my Lord as he came from 〈◊〉 : But Arch-duke Ernest was occasion ( as was thought ) that they should go to Prage by 〈◊〉 , being the more even , although not the next way : I received them on Friday the 6 of February , and they were delivered him at Prage on Sunday was a seven-night before , being the 25 of January , novo stilo . Swethart I 〈◊〉 me unto you , hoping in God that you are in good health , as I and my children , with all my Houshold am here , I praise God for it ; I have none other matter to write unto you at this time . I being at New-house from Trebone , ( to go to understand which way my Lord Rosenberg would go from 〈◊〉 to Prage and when , ) and this Letter being in the same day brought from Prage , my 〈◊〉 sent Lodovick with it , toward me , and so without Platz Town in the High-way he gave it me . ✚ Trebone in Bohemia . Visitationis Secundae , Actio instituta . Δ Preces ad Diem fudi , and declared that we here and now presented our selves , as in obedience , according to the time prescribed of six Moneths end , since the last good Friday : I craved pardon of all our errors and misdeeds , since the last time of his visiting us , and now requested his aid and direction hence-forward to walk prosperously , according to the well pleasing of his divine Majestie : and that he would grant unto William Rosenberg , E. K. and me his graces , so abundantly , that in us his honour might be increased , and glory advanced mightily and triumphantly , &c. E. K. Here is a round fire like a Sunne . Vox ..... Frigida praeparatio . Frigida oratio . Frigidam hoc exigunt responsuns . 〈◊〉 tamen Gulielmo , mediatorem & agnum , respondere paratum , consulite . E. K. He is gone now . Δ Tu justus es Domine , & nos impii : tu sanctus es Domine , & viae tuae immaculatae : nos nec orare , neque nos praeparare sine tuo auxilio & gratia unquam possimus : Tuam igitur 〈◊〉 concedas gratiam , & de tanto errore nostro dignam agere poenitentam , ut agnum , & mediatorem nostrum omni tempore nobis inveniamus propitium ex tua clementia , illius meritis , & lpiritus tui Sancti afflatu consolatorio : Amen . Cui , Trino & uni , Deo vero , & Omnipotenti , sit sempiternus honor , laus perennis , & gloria perpetua . Amen . ✚ Trebone , Actio Secunda ex septem . Anno 1586. Octob. 14. Tuesday . Mane post solis ortum . Circa 7. Precibus fusis , gratiisque actis pro misericordiis Dei infinitis erga nos tam in pradst inatione quàm in executione , in patria , in 〈◊〉 , & in hac peregrinatione , & pro liberatione nostra ex manibus hostium in Pragensi exilio , & pro sua continua tutela , & pro redactione nostra cum honore & gloria in illo , ad quietem & securitatem cum Willielmo Rosenbergio , jam lebamus quid ipse potissimum nobis proponere velit ex suis mvsteriis , & quid de 〈◊〉 esset statuendum , quid de & operibus Philosophicis juxta 〈◊〉 propositum , & quid de errore in practica nuper facta sit statuendum , & quid praetere a nobis jam & praecipue sit faciendum , & ad 〈◊〉 vocandum paratos , nos esse juxta Dei beneplacitum , &c. Δ I had set up Mensam foederis , with the appurtenances , and had set the Angelical Stone in the frame of Gold on the 〈◊〉 , onely E. K. and I being in the goodly little Chappel next my Chamber , appointed to our uses . A voice ..... Let him come , that is to come . Δ I went for the Lord Rosenberg , whom I found in his Oratory of the Church hearing of Masse : And he came with me and sat in his 〈◊〉 . E. K. I see a great plain like unto a field , as though it were a Mile over , in the end of it there is a great high rotten Tree , all the grasse is as though it were withered and burned , there commeth a beam as of fire from Heaven , and lighteth upon the Tree , now there commeth water out of the root of the Tree , as though it were a Sea , and spreadeth all the plain over : And the Tree openeth and there commeth a Man out of it , his hair hangeth down unto his girdle stead , his garment covereth him down from his shoulders , and hangeth behind him down upon the water . The earth hath now drunk up all the water , and the Man standeth upon the dry ground . All the place is full of green grasse about a cubit high . Now the Man is out of sight . It seemed to be as beyond and without the Stone . The Vision is clean dis-appeared . Δ I expounded this Vision in Latin to the Lord Rosenberg . E. K. In the middest of the Stone seemeth to stand a little round thing like a spark of fire , and it increaseth , and seemeth to be as bigge as a Globe of 20 inches Diameter , or thereabout . Vox ..... Wo be unto the World , wo be unto the World , and Worldlings : Wo be unto you Sonnes of men , for you are withered , and 〈◊〉 the field of the Lord bringeth you not forth : you are defiled , and being defiled , you defile also the beauty of your Seat : And behold , behold , behold , ( I say ) you that are the King and Princes of the Earth tyed and knit together upon one stemme , you are all rotten and barren , behold , you bring forth no fruit : but even as the grasse that withereth , he is a dis-glory to the place , even so , are you that is grasse , of your situation and dwelling , for behold , you have no leaves , much lesse fruit : Wo , wo , wo , unto such a generation , which lacketh moisture , and the fire of comfort : The 〈◊〉 that carrieth you is the Seat and holy place , which also is contaminated . And lo , behold , ( as it wer ) withered ; if holinesse be hidden whereupon you stand , how wicked are those that are governed by you , how wicked are you , and how abominable : how full of corruption are you that stand without all beauty , moisture , or comfort : The time shall come that the power and might of God which here speaketh amongst you , in the fire and spirit or his holy truth shall come down from above , from Heaven , from the Seat of comfort , from the everlasting Throne , and shall fall down , not into you , nor amongst you ( for you shall be rooted out ) but into the stemme and into the root which is the holy place , and the house of comfort : And behold , the power of God , ( of him that speaket ) shall be mighty , strong , and of infinite power : So that like a Woman with Child , she shall bring forth in the Church of God , a man , clothed with a white garment : which is JUSTICE unspotted , which may walk with infinite power ( and in the 〈◊〉 of 〈◊〉 and beauty ) upon the abundance of graces , and the waters of comfort , which shall slow out of the holy Seat. And behold , ô you Sonnes of men , you shall be full of understanding , and of the spirit of Wisdome , and the grace of God , ( of him that speaketh with yo ) shall be plentiful and strong amongst you : So that you shall spring , and beautifie the Earth and the House of Christ : And behold , the higher boughes , and mighty branches shall lose their vertue , and be cast down , because they have placed themselves upon the outward rotten Stock , to the dishonour of him that hath called them : and there shall no more strength or vertue be amongst you : but you shall be subject to verity , and be 〈◊〉 with an iron rod , by him that came out , and walked on the waters : Then shall be peace and rest : 〈◊〉 shall 〈◊〉 descend . E. K. Now is all dis-appeared away out of sight . Δ I read the former 〈◊〉 in Laune to the Lord Rosenberg . A Pause . Δ Tu justus es Domine , & Judicia tua vera , tu omnipotens ô Deus noster , & brachio tuo nullus nos 〈◊〉 & Justitia . E. K. Now he is returned again in the form he went away in . A red crosse commeth over it , pure red , so yellowish . A Pause . So that 〈◊〉 Name of the God of Righteousnesse , and of his Sonne Christ shall be magnified in 〈◊〉 : § And 〈◊〉 , behold , by my self , I swear that after a few Moneths the time expired ; I will 〈◊〉 , and 〈◊〉 he holy place , so that there shall be no abomination in it . § And behold , the ends of the World shall be opened , and all people shall rejoyce in the Crosse and Name of the Lamb. § But first 〈◊〉 terrour to all Nations . § Wo , wo , therefore be unto you , ô you Kings and Princes of the Earth ! he that hath eares let him hear . ..... And lo , behold , this day I am descended , and my promise is upon him that heareth 〈◊〉 you . Let him 〈◊〉 therefore the fragility of humane reason , and give me a dwelling place by 〈◊〉 : for I will 〈◊〉 〈◊〉 make a Covenant with him , so that my Name and Spirit shall not depart from his House . And what I have promised him I am , and I will bring to passe : what is he , or who is he that 〈◊〉 〈◊〉 to 〈◊〉 , that ( if he repent no ) receiveth not 〈◊〉 reward ? And moreover , I will appear to him hereafter , and he shall be partaker of the coelestial mystery , if my Name be exalted in him . And be 〈◊〉 , he shall often fall , but he shall rise again , and shall persevere unto the end . E. K. It is dis-appeared . Δ Legi 〈◊〉 hanc 〈◊〉 Latine ipsi Principi Rosenbergio . A Pause . E. K. In lapide stetit scriptum . After an hour . Δ We removed not , out fat still and discoursed partly upon the premisses , and partly of Englands 〈◊〉 〈◊〉 to come . K. K. There appeareth a little white cloud , like the end of 〈◊〉 cloud , with a dark image of a face of three in one : sometimes appearing three , sometimes one . The end of the white cloud doth wave up and down before the face . 〈◊〉 ex latere lapidis ..... These four Moneths , let William ( for asmuch as in him lyeth ) abstain from Prage , for he shall deceive those that are deceivers . Two winds shall arise from the Earth within these next yeares in this Kingdom : In the first let him sit still : In the second let him arm himself ; and resist with Victory . E. K. There appeareth a Wood , a great Wood on the left hand by a River : There be two like Hawks , whereof one is white , and the other is black : The one is on a bough in the water , that is the black , the other on a withered bough on the land . A great Bear commeth out of the Wood. Now he runneth toward them , he catcheth the black one in the water , and swalloweth him , and standeth up upon his hinder legs . Now he goeth to the other , and shaketh him in his mouth , and standeth up on his hinder legs : and hath pulled off both his Wings , he returneth into the Wood again , the body of the white lyeth on the ground . Now he turneth his feet up . Now he standeth on his legs again . He followeth the Bear the same way he went , he would lift up himself as if he would fly , but he cannot . All this Wood , Bear , and two Fowles are vanished . E. K. Below standeth a great Castle , at the foot of the Hill on which that Wood did stand , down in a valley from the Hill goeth a great high Bridge of Stone long ( in sight ) about ten English miles long . Beside the entrance , on the right hand of that Castle , is like a Dial , with motions coelestial in it , of Sunne and Moon . Now commeth a Bear , ( black as the other ) a very great monstrous Bear. The Bridge quaketh under him as he passeth it toward the Castle he roareth , lookingtoward the Castle . He steppeth up to the Dial , and taketh the Moon out of it , and teareth it all in pieces with his teeth . The Castle falleth , and the bridge where he standeth is broken . The Castle is all in ruine . The Bear standeth upon the edge of the bridg , and beholdeth the ruine of the Castle down into a pit as it were . Now he goeth back and the bridg falleth down after him . Now the Wood appeareth again , and he goeth into the Wood. Now that Vision is all vanished away . Vox ..... You 〈◊〉 shortly see , against what stone Pucci hath spurned . My Peace and blessing be upon you . E. K. Now all is gone away . Δ Gloria , 〈◊〉 , honor , Benedictio & Jubilatio sit Deo Patri , Deo filio , & Deo Spititui sancto : sicut erat in principio , & nunc , & in sempiterna saeculorum saecula . Amen . Spiritu 〈◊〉 confirma nos Deus , Deus noster confirmet nos Deus , Omnipotens , Sempiterne vive & vere . Amen , Amen , Amen . MEMORANDUM . Anno 1586. Octobris Die 17 , à meridie , post novas cum Fr. Puccio turbas & rixas , propter pecunias quas cupiebat à nobis habere , ex liberalitate , & in nomine Dei , & tanquam a servis Dei , & non ab Edwardo Kelleo tanquam ab Edwardo Kelleo , nos [ Δ & E. K ] conclusimus ( ad scandala multa evitanda 〈◊〉 〈◊〉 contra nos sparserat & excogitaverat , propter pecunias ejus 800 Florenorum , Deo oblat as & reddit as per illum , & prius recusatas quando nos illi solvere parati eramus , & 630 Ducatos illi exhibuimus coram Deo , ut inde acciperet quod suum esse judicabat ) Conclusimus inquam , ( cam bonae spe , quod non offenderemus Deum ) ante illum , coram testibus , exponere numerum 800 Florenorum : & si sibi deberi assereret , quod recipere posset , si vellet ; sin vero negaret 800 Florenorum , aut aliquam sibi à nobis deberi pecuniam , Tunc & id etiam coram testibus pronuntiatum volebamus , testimonio , & chirographo conscripto notum facere temporibus & locis opportunis . Ex Arco Ivimus igitur ad Primatis Domum , & convocatis aliquot Civibus primariis , Sacerdote sediere , & aliquot scribis Illustris summi Principis ( Domini Rosenbergii ) duos magnos saccos pecuniarum expostuimus , & ex ( ubi duo millia ducatorum , & preaterca plures quàm 400 Doleri numerabantur supra mensam , 800 Floreni : Et Dilemmate illi proposito ( quod superius annotavi ) 〈◊〉 accipere contentus erat , sed ille voluit subscribere , se accepisse in nomine Dei , & à nobis tanquam à servis Dei. Nos vero protestabamur nos nullo modo recipere in nos , ut a Deo hoc nobis esset 〈◊〉 diceremus , ut illi illas proponeremus pecunias , vel accipiendas , vel recusandas ab illo : Sed tantum ad evitanda magna & multa scandala contra nos , ill illius ibidem libero committere arbitrio , ut ill & dicat , quod illi videretur melius , & illi esset gr Accepit ergo pecunias , numeravit , & inde est conscriptum Chirogrpahum manu scribe summi Principis ( Pauli Wolfg , praesentis cum diversis testibus , qui sua nomina 〈◊〉 , ut in 〈◊〉 〈◊〉 appare potest . Deo gratias agamus . Speramus enim , meliori nos jam 〈◊〉 〈◊〉 : & magis fore liberos ab ejus lingua venenata & inquieta Deus illum 〈◊〉 : & illi sit propitius , at que dixit nobis se velle nu nc ministrum faciat , 〈◊〉 divinae 〈◊〉 〈◊〉 in ✚ Trebone . Anno 1587. 〈◊〉 〈◊〉 Januarii 21. mane hor. 9. Δ Tempus 〈◊〉 , est tempus opportunum . Necessitas non habet Legem . Δ In nomine pat is & F & SS , &c. Pater noster , &c. Omnipotens 〈◊〉 vere & une Deus in adjutorium W. C. E. K. & 〈◊〉 Joannes 〈◊〉 , intend , &c. Δ Not by or upon presumption ( O Lord ) 〈◊〉 with fear and love toward thee we are ready to hear thy will , as concerning the Shew and Commandement , now at Prage in this moneths beginning made to E. K. We 〈◊〉 and hope it is of thee , and that thou 〈◊〉 not tempt us , or suffer us to be 〈◊〉 in so 〈◊〉 a 〈◊〉 , And 〈◊〉 〈◊〉 not 〈◊〉 informed in those two ounces of powder . E. K. 〈◊〉 not how to do , seeing at his return 〈◊〉 he misseth an half ounce thereof make up that 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 ? we will or dare propound to make any compleat action : but therein referre all to our Parliament dayes , or principal ordinary actions assigned . Mora interposita , parte hora ¼ . E. K. Here appear Letters if I could read them , thus they are . Δ. ..... . E. K. They seem white Letters — of greenish yellow coloured figures , in every figure one of the four words , in all being 12 letters . E. K. Now they be gone . Δ I understand that the first part of that my Proposition is touched in answer of mihi , that is , to God , the service required is to be done : and ita & a 〈◊〉 , so is the message or commandment from the same our God. Δ Mora 〈◊〉 horae parte ¼ . E K. Now is here other writing , thus , Claudite , clausae sunt . Δ I understand not this well , if it mean no more to be taken out of the Powder , or what else . Now appear over the former words , other words , as thus , Cessate E. K. Over Claudite , is Cessate , the other words I cannot read yet . E. K. Over clausa sunt appeareth divinum propositum sibi ad 〈◊〉 non constat . Δ Quae igitur 〈◊〉 sunt , & à te , 〈◊〉 sunt acceptissima . : & perte , & propter te , ut nobis injuncta faciamus tuum , ô Deus , nobis 〈◊〉 praebeas auxilium ! Tibi Creaton Redemptori , & Sanctificatori nostro , sit omnis Laus ; Honor , & Gloria , nunc & semper , Amen . Ad Omnipotentis Trinitatis Laudem , Honorem , & Gloriam . Mysteriorum Divinorum memorabilia cni dies quartus Aprilis , Anno 1587 , dicata suit . 1587. ACTIO TERTIA. Trebonae Generalis . Δ. POst preces ad Deum , & recitatum Catalogum illum , petitionum nostrarum ad eundem , quievimus divina expectantes consilia , monita , & oracula . Magna pausa . Δ. ..... Tandem accepi literas * utrasque illustrissimi Domini Rosenbergii , & recitavi coram Deo , ut ejus obedientia , humilitas , & desiderium , coram Deo & Angelis ejusdem contestata essent . Alia adhuc pausa , sive Mora facta , sed non longa . E. K. There seemeth a black Curtain of Velvet , to be drawn from one side of the Stone to the other . The Curtain is full of plights . There seemed also one to have descended from above , ( a good way behinde the Curtain ) and so to go behinde the same Curtain . Alia pausa . Vox . ..... Happy is he , whose minde thirsteth after the knowledge of such things as are spiritual , and celestial , of such things as are in the everlasting place and glory of him that is , and was , and shall be for ever : for unto him belongeth rest in the harvest of the Highest , and comfort in the midst of many worldly sorrows . For unto him , thus saith the Lord , the Lord of Rest , Thou hast rendred my blood again , with comfort unto me , and hast made a blood of eternal rest unto thy self for ever . Ascend therefore and dwell with me , and receive eternal comfort : for unto such bel ngeth the Kingdom of my Father ; for I am * Zebaoth unto all such as trust in me . But behold , the earth bringeth not forth my mighty praise , because of the wickedness that aboundeth in all mankinde : Neither have I many such children amongst the sons of men as I have spoken of before ; for why ? The Giants of this world are a stumbling block unto the poor people , and unto their subjects : for lo , behold , behold ! ( I say ) vile and base things ( for that they are misused ) are become gods within their houses : so that , Gold and Silver , precious Stones , and soft Apparel , which were wont to be brought out of their houses to garnish mine withall , are become their gods , and the Idols of their destruction : for , who is he that exalteth not himself in his riches , and despiseth me that was the Author of them ? Where is he that loveth not his wife and children , pomp and 〈◊〉 ldly glory , more than the setting in order of my little flock , or the preferment of my glory ? Who ( I say ) is he , that maketh not more of himself than of me ? Woe be unto you that so do : and woe be unto the generations that shall follow you . Δ. Be merciful unto us , O God of Mercies . ..... O wretched and miserable mankind , look , look in and upon thy self . Hast thou made thy self ? or when thou art afflicted , canst thou remove thine own affliction ? Hast thou any thing of thy own , which my Father hath not given thee , through me , in one provident and eternal will ? Canst thou hide thy self where I cannot see thee ? or canst thou do that which lieth hid from me ? Look again upon thy self , and consider what parents , and root thou hadst thy beginning in Nature : behold , they and their fathers are become the dust of the earth ; even so shalt thou do . And even as of them is a straight account of life required , even so shall it be of thee : for , I that made thee , and gave thee breath , made thee partaker and user of my creatures , led thee in and out , gave thee the Sun to shine upon thee , and the Moon as the mother of your radical moisture . I that lifted thee up , either to the honour of a King , or Magistrate , and made thee a governour over thy brethren , will at last take a straight account of thee , how thou hast used thy self towards me , and where thou hast advanced my Name in such things as I have lent thee : And be right sure , that thou shalt pay , even the uttermost farthing . Woe be unto thee , if thou make not a just account ; miserable shalt thou be for ever , if thy deserts condemn thee . Therefore while thou hast time and space , look , look up unto me ; for I am the Well of comfort , and the God of peace ; the true reward of righteousness to all such as faithfully love and trust me . Pausa . Δ. I read this over ..... Oh how comfortable are these lessons ! Give us and confirm unto us thy graces and blessings , O God , to do thy blessed will herein , and in all our duty toward thee whatsoever . E. K. Now the voice seemeth to come from him who standeth behinde the Curtain . Magna Pausa . William the son of Vrsine , the Lord talketh with thee this day , saying , Wilt thou that I buy a Kingdom for thee with gold or silver ? Wilt thou that the Kings and Princes of the earth shall laugh the Almighty God of the heaven and earth to scorn ? Have I at any time preferred ( such as trust in me ) to the government of my people , by giving them the excrements of the earth ? Look down upon my servant Abraham . Look down upon his children . Call to remembrance my servant David . Set Solomon before thy eyes . The Kings and Princes of Judah and of Jerusalem . Consider with thy self the Calling of the twelve : The government and state of such as have been Princes amongst the flock Christian. Have they been hired or promoted ? Have they been lifted up by me with gold or silver , or such like trumpery , the Monsters of the earth ? In necessity , to pay Tribute the fish ministred , wherewithall Tribute might be paid according to custom . In the calling of Abraham , multiplication of seed was promised ; which was to be a multitude in people , mighty and great upon the face of the earth . David was 〈◊〉 in ( the least of his brethren ) even to be King of Israel , not by the 〈◊〉 of precious stones , gold or silver . A Sling he had , a Satchel with a few stones . Solomon was commanded to build me a Temple , without any sum or stint . The 〈◊〉 went from place to place , intending to teach ; neither carried they gold or silver , but onely a scrip or bag prepared for their common victuals and nourishment . Many Princes and Kings have published my Name , without any promise made unto them from heaven . Notwithstanding , unto Abraham I have plenty , as his necessities required : and unto his children , as I had limited . Unto David , being King , riches followed his State : and unto his son Solomon , plenty both at home and abroad , to build my Temple . Unto the Apostles I gave ( in the time of the calling of my people ) the spirit of understanding , whereby they understood and had power to teach : And unto such as stretched out their hands for my name , I have abundantly given ; and it hath been faithfully , and for the love of me taken in hand . Believe therefore with Abraham , and with his children . Bring thy fling and bag before the people of the Lord against Goliah . Endeavor thy self with Solomon , to build a Common-wealth , wherein I will be exalced , as the servant of the Son of God , and as his follower . Go forward , as thy own power and ability shall serve thee : For thus saith the Lord of Hosts : Thou hast nothing but what thou hast received of me : neither thou , neither thy father . Provide therefore , of that thou hast , which is mine : that is to say , of that which thy power can extend unto , in thine own faculty and riches , to shew thy good will and ready endeavours in such things to be brought to pass , as thou hast learned of me : That is to say , Neglect not the time of this thy visitation , neither despise this Kingdom wherein thou shalt reign , for in so doing I dwell with thee for ever , and with thy posterity which shall be ( in me ) mighty . When thou art entred into it , whatsoever Treasure there is in my house , or amongst you , Take it , use it . Make thee a 〈◊〉 of it with two edges , that with the one thou maist cut off the bastards head , and with the other build up the Monuments and the houses of cleanliness , godliness , and understanding : That the East again may flourish , and that I may make one Floc , from the Sun-rising to his going down . In the mean season , shall the Powder which thou hast to be multiplied , be extended , and multiplied with them that are here present , that it may be apt for thy uses , and the strengthning of thy faith . The one half of it thou shalt keep , as the perpetual remembrance of me , even thou and thy posterity . Unto him that is thy head , do thy true obedience : although his heart be bardued against thee , and thirsteth after thy destruction . For behold , thy enemy that seeketh to devour thy Soul , ceaseth not to lay 〈◊〉 for thee , that thou maist become odious to common people . But the time shall shortly come , when thou shalt have justice against him . See therefore that thou smite ; see , I say again , that thou smite him , for Justice is the hand of the Highest punishing such as offend , either against him or his Innocent . These that now come unto thee , have brought thee a great Cluster of grapes , even as big as they can both carry : amongst the which , notwithstanding there are many rotten . But behold , the foolishness from above shall appear wisdom before them , when their wisdom shall become foolishness before me , and before themselves . Round about thee thou shalt receive assistance , and many hearts shall be made glad in thee . As for my Treasures to be opened , To him that defileth my Seat , and the Sword of Justice . To him that harboureth abomination in his own houses , and listneth unto wicked counsel . Unto him which hath despised me , which is accursed of me , shall none of my Treasures be opened . I have judged him , and it shall appear shortly . That which is Caesars give unto Caesar ; and that which is mine , unto the House of my Honour . Be obedient ( as the servant of God ) unto thy Superiours : and whilest thou maist , diligently do Justice . Thy Country shall receive such remembrance of thee , as shall never be rased from the face of the earth : until the fire come down from heaven consuming all things . Be full of humility , and abandon pride . Bow down thine ears nnto the poor . Be often sorry for thy dayes mis-spent . Be strong for ever in me . Pausa . Δ Thy wife is even at the door of sickness : But behold , I am even he , the Lord of health . E. K. As unto thee , Barrenness dwelleth with thee , because thou didst neglect me , and take a wife unto thy self * contrary unto my commandment : for neither young nor old , rich nor poor , are respected with me ; but what I will have done , is just , and whosoever doth it not , is privily ( if he be not openly ) punished for his offence . Therefore thou shalt have the womb which thou hast barren , and fruitless unto thee , because thou hast transgressed that which I commanded thee . Be it unto thy brother , as his service , trust , and confidence hath been in me , and towards me . Lay your hands to work , and your bodies unto labour , and participate one with another , as is commanded you . That the blessing which I have promised you may go forward in you ; and that your labour may bring forth good fruit . The fourteenth day hence shall this Action end : In which day you shall once again assemble your selves here together . And now behold I say unto thee , unto thee , that hast thy eyes opened , and thy ears made perfect , which hast been exalted by the sight of the heavens , why dost thou call upon me , desiring to be made free . Is it a burthen unto thee to be comforted from above ? O foolish man ! by how much the heavens excel the earth , by so much doth the gift that is given thee from above , excel all earthly treasure . Notwithstanding , because that Manna is loathsom unto thee , behold what is said unto thee this day . Thou art made free : neither shalt thou any time hereafter be constrained to see the judgment of the highest , or to hear the voices of the heavens . But thou art a stumbling-block unto many . Notwithstanding , my Spirit shall dwell with thee ; and in the works of thy hands thou shalt receive comfort . And the power which is given thee of seeing , shall be diminished in thee , and shall dwell upon the first-begotten Son of him that sitteth by thee , as I have * before said . In the mean season shall he be exercised here before me , until the time come , that his eyes shall be opened , and his ears receive passage towards the highest . And these fourteen dayes shall it be a time unto thee of chusing or refusing . For I will not cast thee away , neither out of my house , unless it be long of thy own ignorance , and wilful despising of my great benefit . If thou therefore be weary of it , the fourteenth day hence , bring hither , and lay before me the Powder which thou hast , for thou hast offended me , as a false steward , in taking out of that which is not thine own . I will no longer dally with you , but will give unto you according unto your works . Δ. O God be merciful unto us , and deal not with us according to the wickedness , frowardness , and blindness of our hearts . Amen . NOTE . Δ. UPon this former part of the Third Action General , where my first begotten Son ( namely Arthur ) was assigned to the Ministry of seeing and hearing , in place and stead of E. K. if he would utterly refuse the same office ( hitherto by him executed , and by him to be executed , until the seven actions general finished ) And that the same Childe and Son , in the mean space ( that is to say , between the day of the part of Action received , and the end of the same : determined to be fourteen dayes after ) should be exercised before God. I thereupon thinking that E. K. would , should , or best could instruct and direct the Childe in that exercise , did alwayes await , that E. K. would of himself call the Boy to that Exercise with him ; and so much the rather , because he said , that he was very glad now that he should have a Witness of the things shewed and declared by spiritual Creatures : And that he would be more willing to do what should be so enjoyned to him to do , then if onely he himself did see , and that for divers causes . But when E. K. said to me , that I should exercise the Childe and not he , and that he would not , I thereupon appointed with my self to bring the Childe to the place , and to offer him , and present him to the service of Seeing and Skrying from God , and by Gods assignment , and of the time of fourteen dayes yet remaining , being the 15 , 16 , 17 dayes of April , and next before the 18 day , ( the day assigned to end the Action in ) to have the Childe exercised in them . And thereupon contrived for the Childe this order of Prayer ensuing . Die Mercurii summo mane die Aprilis 15. anno 1587. Trebonae . In the Name of God the Father , of God the Son , and of God the Holy Ghost . Amen . Glory be to God the Father , God the Son , and God the Holy Ghost : As it was in the beginning , is now , and ever shall be , world without end . Amen . O Almighty and Everlasting , the true and living God , have metcy , pity and compassion on my father John Dee , and on me Arthur Dee ; who being now called hither by thy assignment , am now here present and ready in all humility , obedience and faithfulness , to serve thy Divine Majesty , with all the gifts and graces which thou hast hither to endued me with ; and with all other which of thy most bountiful and fatherly mercy , thou wilt henceforward bestow upon me . Lighten ( therefore ) O Almighty God , mine eyes , and open thou mine ears ; Quicken , Instruct and Confirm in me , and unto me , my discretion , judgement , understanding , memory , and utterance , that I may be a true and perfect Seer , Hearer , Declarer and Witness of such things which either immediately of thy Divine Majesty , or mediately by the ministry of thy holy , mighty , and faithful Angels shall be manifested , declared or shewed unto me , now , and at all times and occasions , for the advancing of thy Praise , Honour and Glory . Amen . Hereupon , Wednesday morning , ( the 15 of this April ) I brought the Childe to the holy Table , being in order of the furniture thereto belonging , and set before him the Stone in the frame , ( my first sanctified Stone ) and caused him on his knees , to say the foresaid Prayer . And I also praid to the Childs hearing , other Prayers to God for the purpose in hand : and at his coming to look and see in the Stone , There appeared to him ( as he judged ) divers little square figures , with pricks , and divers other figures and lines , which I caused him with his own hand to imitate upon a paper with pen and ink . The lines were white , and some of the pricks also , but other of the pricks were black , as of ink . Arth. Two old men with black beards , and with golden Crowns upon their heads , do appear . One is now gone : this holdeth his hands before him like a Maid . Arth. Now in the place of those square marks , I see two Lions , the one very exactly , and gaping . About the upper brim of the Stone they appear : and the Lions feet be waxen greater and greater . I see another man from the breast upward . I can see no hair on his head . I see a great company of feet , and their garments skirts somewhat above their ankles : and they are like womens kirtles with gards about them . I see another man without a doublet , in his shirt , and with a white Cloke about him , hanging his hands down by his sides . Δ. Nothing else esteemed or judged to be shewn in the Stone , by the Childe , we ceased that Exercise , and committed all to Gods mercies . Δ. On Thursday and Friday , I determined each of them two dayes that the Childe shall thrice in the day be put to the Exercise , and each time repeat the Prayer prescribed thrice . Δ. In the forenoon I brought the Childe to the Exercise , and he said as followeth . I see two men with Crowns of gold upon their heads : their apparel is black and white . I cannot see their feet . Their faces are white , their eyes are black like spots of ink . There appear now two other , without Crowns : of the which one standeth whole before , and of the other I see nothing but the head , which standeth behinde the first . I see not any with Crowns now . The apparel of him is white that I see . I see no hands of him . I see nothing now . The squares and pricks appear again as yesterday . And I doubted it was something of the Glass it self : as there were in it certain white spots . An hour we were at the practise . Δ. The second Exercise before Dinner . After the Prayer thrice said , &c. Arth. I see the first square lines and pricks , white and black : the pricks for the most part be all white , but some are black , and the lines all white . I saw , even now , some of those squares made Lions : but now there appear none . The squares are now turned also into other shapes , which I cannot well declare . Now the Letters be gone , and the squares do appear again . The squares are gone , and a word is there . The letters are clearer then they were : for all the lines and letters do appear white . There appeareth a B , with a square , with four black pricks in it . It is gone . Now some of the squares are come amongst the letters B D O. Under the B appeareth a little `thus ' backward . The letters as if one had cut them in the glass B D O Here appeareth a Castle with little pinacles like a Church . Now it is gone . B a this appeared and suddenly is gone . Now there appeareth a young man with a white doublet , and his arms by his side , and a B before him against his doublet . He hath a black beard and a white face . I see no hair on his head : his beard is a little — He is now changed : he hath on his doublet breast , on each side three black lines . He is gone , and another is come in his place , with a white leather 〈◊〉 and a grey cloke like Hans of Gloats his cloke . He is gone . The first young man is come again , and hath now on the one side of his doublet on the other side , thus : Now I see only two strokes overthwart all the doublet , but he hath no head that I see . 〈◊〉 his head is come again , or else another man , that hath two lines and two 〈◊〉 as he had . The light of the candle did seem to shine suddenly on his face , and go away again . It did not shine on his doublet , but onely on his face and his head . There is now another man come in , who holdeth up both his hands : the upper part of his sleeves are white , and the half towards his hands black . The first man is here still . Now he hath no arms but a B before his doublet , but no lines , but only on each side two pricks in stead of the lines , thus : : These men came amongst the squares suddenly before I was aware . Here appear not so many as were here . Here are now but six squares , and one man. I see no farther of the man but to the waste of his doublet . The man appeareth not so brim to my sight as he did , his head is no bigger than the mark in the margent . The third Exercise after Dinner . Arth. Whereas I said before there was some of the square figures wanting : Now I finde that they are all here again , as many as they were at my first feeing . In lifting up the Stone , and bringing it down again , the squares do all seem like B B of the Roman letters . Δ. Magna mora . Arth. I see now B A. It is now vanished away , after three Pater noster times saying . R a appeareth , but I cannot see clearly the foot of the R. Now it is gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I see a thing all white in this form , and a little o before it . It would seem to be as an X and an o. It is vanished away . e B An English little e , and a Roman great B. It is gone before I can be aware . S B now appeareth . B by himself : it appeareth following S B thus S B B. N appeareth by the last B , in order following , thus S B B N. I can see no more now but the S B the B and N. s B appear . e B is here now . B by himself , with two great white pricks before it , appear . The pricks wax dim . The man standeth amongst the squares and letters in the midst of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This now appeareth . The 4 little pricks be gone . There appeareth like a B and a d joyning to it . A circle appeared with a black prick in it , and two white pricks after . An n , two strikes , and two white pricks after . The n is white and the prick within the n black . ua appeared , and quickly went away . Two long strikes by themselves , white . The two pricks black , and the crooked line white . Four white pricks by themselves . Two black . Two long white strikes and a prick . A round circle white , and a black prick in it . A white prick by it self . A little prick as it were blotted , and a stroke by it all white . The crooked lines white , and the pricks black . Two white pricks by themselves . Two long white strokes . lo These both white . Here appeareth the thing like the Castle , all white . The pricks black , the lines white . A little English o by it self . Four white strokes . The man is here in the midst of the things , as before I told . Four white pricks . Note : All the shews are within the uppermost quarter of the stone , as where A with the prick . Like a figure of 2 all white . Two little black pricks , and the stroke white . They are now gone . Do appeareth all white . Xo appeareth all white . B e appeareth white . Two o's joyned like a figure of 8 all white . A great Roman white S by it self . B Bu These appear white . A white prick by it self . An English little t white . Two lines white . Mora magna . So we ended . Δ. God enrich us with his Truths . The end of Thursdays third Exeroise . Friday Morning . 1. The Prayers on both parts being said . Arth. I see not the squares , lines , pricks , and those other things which I was wont to see first . Mora horae unius . After I had tarried an hour , and had had no evident shew : as I asked the boy diligently again , he said that he had from the beginning seen thus 〈◊〉 〈◊〉 Also there appeared X o all white . D o the o joyneth to the D. Fiat voluntas Dei in sua-luce & veritate , ad ejus nominis laudem , honorem , gloriam . Amen . Friday . II. Preces — Mora horae unius spatio . Nulla ostensio toto illo tempore . Δ. 〈◊〉 , misericordia & Pax , Dei , & Domini nostri Jesu Christi , sit super nos , & nobiscum : nunc & in sempiterna saeculorum saecula . Amen . Friday 3. à meridie . Mora Magna . Multae factae preces erant , & invitati illi fideles Dei servi quia etiam auxilia sua 〈◊〉 cessitati quocumque tempore . Etsi mora magna & admiranda : & apparitio nulla facta est puero ipsi . Δ. Tandem mirabili fortuna , sive fato divino accessit ad nos Dominus E. K. & quae sequebantur notavi . Δ. He sate down by us : and Arthur yet standing before me at the Table , being covered after the best manner , but onely the Stone being set thereon ; He asked if any thing appeared : We answered No , albeit I have called oftentimes , and have prayed earnestly that some of our former accounted friends might shew themselves to the boy , as Madimi , Il , 〈◊〉 , and chiefly Vriel , because as he was first which appeared to the joyning of E. K. and me together : so he might be also the Director in the translating of E. K. his office to Arthur . Then said he , I marvel if you had no apparition here : for I somewhat thinking of Arthur and his proceeding in the 〈◊〉 of skrying , came here into the gallery , and I heard you pray : and opening the window , I looked out , and I saw a great number going in and out of this Chappel at the little hole in the glass window . I saw Madimi , Il , and many other that had dealed with us heretofore , but shewed themselves in very filthy order ; and Vriel appeared , and 〈◊〉 all to be of God , and good : And therefore I wonder if here you have no shew : perhaps there is somewhat , but Arthur seeth it not . Δ. True it is : and how should I help him herein , seeing I cannot yet see or skry ? E. K. I will come and see if there be any thing . Δ. I pray you do . [ Note : and so E. K. looked towards the stone , and he by and by said , Here appeareth somewhat , and pointed to Arthur , where : and asked him if he saw any thing , and he said No. Then said E. K. I see like a white Marble square table or book lying on a wooden desk . Δ. I pray you Sir take the pains to look and discern what is here shewed . E. K. I see written upon that book , Beata , quae per peccatum mihi , domum corruentem & hominibus integram reddit . E. K. Now a leaf of that book is turned open , and there is written on it , but I cannot reade it yet . Now I see it . Ego sum qui dedi & daturus sum vobis legem : ex qua mortalibus perpetua requies & felicitas sit ventura . E. K. Now another leaf is turned over , and appeareth written , Estote ergo tales , quales me meosque decet , & rati coram me ambulate . E. K. Now turneth over the leaf of it self . Ne populus esuriens & suiens , negligentia & obstinatia vestra vel ruat vel saltem . E. K. Now the leaf turneth . Pro tempore , alimento careat . E. K. Now the desk and book or table is gone . Δ. Note : By and by after , while E. K. did look into the stone , he said , E. K. I see a hand appear , a very great one , white , with the fingers spred abroad . E. K. The hand is gone , but there remaineth writing . Videbitis & audietis brevi omnes . Si interim . E. K. It is as if it were upon the side of a white Globe afar off . The Globe turneth so swiftly that I cannot well read it . Animi ad meliora compoti . E. K. The Globe turneth so swiftly that I cannot read it till it stand still . Sese mihi & meis . E. K. Now again the Globe is turned most swiftly . ( Filiorum more ) subjicient . Si vero ( per meipsum loquor & jure ) alieni & vagabundi alias vobismet ipsis disimperitis non oculo , sed corpori , immo omnibus membris , casus & ruina paratur . Quales enim in futuro eritis , vobis ut scivetis nullo modo licet : Majora enim à superis mortalibus , prae foribus sunt , quotidieque instant quam vel primo , vel secundo etatis modulo fuerunt . Qui aures , erigat : Cui intellectus , sapiat . Omnia peccata apud me postponuntur huic . insaniens propter me , sapiat : Immo adulterizans propter me , in sempiternum benedicetur , & premio afficietur celesti . E. K. Now the Globe is gone . Δ. Gloria Patri & Filio & Spiritui sancto , erat in principio & nunc , & semper & in secula seculorum . Amen . So we left off . Trebonae . Actionis Tertiae altera pars . Preces ad Deum Omnipotentem , pro sua veritate nobis impartienda , ad nominis suo laudem , honorem & gloriam . Δ. Note Arthur was set to the stone , but nothing appeared ; E. K. had brought the powder with him as he was bidden to do . Then I desired him to apply himself to see as he was wont . And so he did . E. K. Here appear all in the stone that appeared yesterday unto me in the air in that most disorderly and filthy manner . They are in the like apparel as yesterday . Δ. O God confirm us in thy truth sor thine own honour and glory , and suffer us not to be overcome with any temptation , but deliver us from all evil now and ever . E. K. There appeared Madimi , Il. and the rest : And so they are here ; but now all the rest are gone , and onely Madimi remaineth . Madimi openeth all her apparel , and her self all naked ; and sheweth her shame also . E. K. Fie on thee , Devil avoid hence with this filthiness , &c. Mad. In the Name of God , why finde you fault with mee ? Δ. Because your yesterdayes doings , and words are provocations to fin , and unmeet for any godly creature to use . Mad. What is sin ? Δ. To break the Commandement of God. Mad. Set that down , so . Mad. If the self-same God give you a new Commandement taking away the former form of sin which he limited by the Law ; What remaineth then ? Δ. If by the self-same God that gave the Law to Moses , and gave his New Covenant by Christ , who sealed it by his blood ; and had his witnesses very many , and his Apostles instructed by his holy Spirit , who admonished us of all cleanness in words and works , yea and in thoughts , if by the same God , hose former Laws and Doctrines be abrogated , and that sufficient proof and testimony may be had that it is the same God : Then must the same God be obeyed : For only God is the Lord of Lords , King of Kings , and Governour of all things . E K She kneeleth , and holdeth up her hands . Mad. The Laws of God , and of his Son Christ , stablished by the testimony of his Disciples and Congregation , and by the force and power of his holy Spirit , are not in any particular vocation abrogated , but rather confirmed . For 〈◊〉 it falleth out , that God being offended at the wickedness of any man , or of some man private , sendeth down his Spirit of Death , infecting and tempting another mans minde ; so that he 〈◊〉 void of Reason , and riseth up against him , whom God is offended with , and striketh him , so that he dyeth . This , before man , is accounted sin before God it shall be imputed unto him for righteousness . Even so whatsoever the Spirit of God teacheth us from him , though it appear sin before man , is righteousness before him . Therefore assure your selves , that whatsoever is seen and heard amongst you , is from above , and is a sign and 〈◊〉 even this day before you ; for I that touched thy Son , * might also have taken away his breath . But O , you are of little understanding : But behold I teach you . That unto those that are accounted righteous ( through the good will of God ) sin is justly punished , but not as unto the wicked . For whatsoever you have done unto other men , even the self-same shall light upon you , but happy is he that receiveth not justice through the 〈◊〉 of 〈◊〉 , but through the grace and mercy of God. The Apostle Paul abounded in carnal lust : he was also offensive unto his brethren so that he despaired , and was ready to have left his vocation , untill the Lord did say unto him , My mercy and grace 〈◊〉 thee . Beleeve me , that we are from above . Which considered : Consider also , That as you cannot comprehend the heavens , so likewise can you not comprehend the wisdome of God , which saith , I will be merciful unto whom I list ; and unto whom I will not , I have none in store : Foolish is he that asketh why ? And 〈◊〉 I say unto you , Stumble not against God. Who he is that made you ? Who is he that hath given you power to look up towards heaven ? You are fools , and of little understanding : This day saith G d unt you , B hold you are become free : Do that which most pleaseth you : For behold , your own reason riseth up against my wisdome . Not content you are to be heires , but you would be Lords , yea Gods , yea the Judgers of the heavens : Wherefore do even as y u list , but if you forake the way taught you from ab ve , behold evil shall enter into your senses , and abomination shal dwel before your eyes , as a recompence , unto such as you have done wrong unto : And your wives and children , shall be carried away before your face . Δ. The Almighty God of heaven and earth be my comfort , as I desire comfort in his service ; and give me wisdome as I desire it for his honour and glory , Amen . E. K. I see a white pillar ; and upon the pillar , I see four heads . Shee tieth the pillar round about with a list . The four heads are like on two heads , and on two Wolves heads . Now there cometh a thing like a white Crown of Christal , and standeth upon all our four heads . The heads seem to be inclosed by the necks within the pillar . Now she taketh the pillar and goeth up with it . Now she bringeth an half Moon down , and written in it as followeth . Injustum nihil quod justum est Deo. Now she goeth round about upon a thing like a Carpet ; she goeth now beyond where is an Orchard ; she cutteth branches of two trees , and shee seemeth to insert them , or graff them into another . Now she goeth into a black place behinde the wood , and bringeth a thing with her in a chain : An ugly thing like a Devil . Mad. ..... Behold , seest thou this : wherewithall thou thoughtest to overthrow , and most infect , thou art utterly overthrown , and shalt never return again . E. K. Now he leapeth , and the ground openeth , and he sinketh in : and there seemeth a stink of brimstone to come to my Nose from the pit . Now the grafts are all grown in the tree , as if they were all of one tree . Now she cometh out of that orchard . Now she goeth round about the orchard , and leaveth a darkness like a cloud round about the orchard . Mad. ..... Visible to God , but invisible to man. E. K. Now she cometh again upon her Carpet . Behold , if you resist not God , but shut out Satan ( through unity amongst you ) thus it is said unto you , Assemble your selves together every seventh day , that your eyes may be opened , and that you may understand by him that shall teach you , what the secrets of the holy books ( delivered you ) are : That you may become full of understanding , and in knowledge above common men . And in your works go forward , and detract no time , that you may also have fruit . Unto William I will be merciful for ever , according to my promise . But I will buy him no Kingdom , after the manner of man , with money . But what I have determined unto him , shall happen unto him : And he shall become mighty in me . ¶ And this Powder which thou hast brought here , is appointed for a time by God , and cannot be used until then , without offence . Happy is he that heareth my words this day : and happy is he that understandeth them . But if you deny the Wisdome of the Highest , and account us his Messengers , Creatures of darkness . This day you are made free . And look that you lay up all things that is spoken of from above ; and whatsoever hath been taught you , ( as well the books as instruments . ) You shall shortly have to do again with the cruelty of the Emperour , and the accursed Bishop . Whereunto , if you go forward with God , you shall be taught to answer . If you leave off , as soon as you hear of it be going into Germany , lest you perish before then . I have no more to say unto you , but my swiftness is from above . E. K. Now she maketh her self ready , &c. Mad. ..... If my friendship like you not , I beseech God send you as good will , as I ( in powe ) bear towards you . I have not one word more given me to speak . E. K. Now she is gone . Δ. I was glad that an offer was made of being every seventh day to be taught the secrets of the books already delivered unto us : Thinking that it was easie for us to perform that unity which was required to be amongst us four ; understanding all after the Christian and godly sense . But E. K. who had yesterday seen and heard another meaning of this unity required , utterly abhorred to have any dealing with them farther , and did intend to accept at their hands the liberty of leaving off to deal with them any more : which his understanding , as it was strange and unpleasant unto me , so I earnestly requested to be resolved therein in manner as followeth . At the same time and in the same place this ensued . NOTE . Δ. Upon Mr. Kelly his great doubt bred unto me of Madimi her words yesterday , spoken to him , that we two had our two wives in such sort , as we might use them in common , it was agreed by us , to move the question , whether the sense were of Carnal use ( contrary to the law of the Commandment ) or of Spiritual love , and charitable care and unity of mindes , for advancing the service of God. E. K. Upon a Scroll , like the edge of a Carpet , is written , De utroque loquor . Δ. The one is expresly against the Commandement of God : neither can I by any means consent to like of that Doctrine . And for my help in that verity , I do call down the power of Almighty God , the Creator of heaven and earth , and all the good Angels , ( his faithful Ministers ) to assist me in the defence of my faithful obedience to the law of the Gospel , and of his Church . Assist me , O Christ. Assist me , O Jesu . Assist me , O holy Spirit . E. K. It appeareth written upon a white Crucifix , as followeth , Mea gratia , major est 〈◊〉 . Gratia enim 〈◊〉 mea est , ut hominibus insanis 〈◊〉 beatitudo : Et que ita dicta sunt , Vel sint , vel hodie libertas vobis restituitur . Amen dico vobis , quia si dicerem 〈◊〉 Eas , & fatrem Jugula , & non faceret , filius est peccati & mortis . Omnia , enim , possibilia & licita sunt superis . Neque magis 〈◊〉 sunt pudenda illis , quam mortalium quorumcumque vultus . Ita enim fiet , spurius cum 〈◊〉 ( quod magis absurdum est ) copulabitur . Et oriens cum occidente , Meridies quoque cum septentrione coadunabuntur . E. K. Now it is vanished . Δ. Hereupon we were in great amazement and grief of minde , that so hard , and ( as it , yet seemed unto me ) so unpure a Doctrine , was popounded and enjoyned unto us of them , whom I alwayes ( from the beginning hitherto ) did judge and esteem , undoubtedly , to be good Angels : And had unto E K. offered my soul as a pawn , to discharge E. K. his crediting of them , as the good and faithful Ministers of Almighty God. But now , my heart was sore afflicted upon many causes : And E. K. had ( as he thought ) now , a just and sufficient cause , to forsake dealing with them any more . As his prayer to God of a long time hath been ( as in the former part of this Action may appear . ) After our going out of the Chappel , and at our being at dinner , when we four ( whose heads so were united , in a pillar shewed , as is before set down , I found means to make some little declaration of our great grief ( mine chiefly ) now occasioned , either to try us , or really to be executed , in the common and indifferent using of Matrimonial Acts amongst any couple of us four : Which thing was strange to the women : And they hoped of some more comfortable issue of the cause . And so we left off . After Dinner , as E. K. was alone , there appeared unto him little creatures of a cubit high : and they came to the Still where he had the spirit of Wine distilling over out of a Retorto : And one of them ( whose name they expressed Ben ) said that it was in vain so to hope for the best spirit of the Wine : And shewed him how to distill it , and separate it better . And moreover how to get oyl of the spirit of Wine , as it burned in the lamps : And began to ask E. K. what Country-man he was ? And when he had answered an English-man , he asked then , how he came hither ? he answered by Sea : Then said he , And who helped you to pass the marvellous great dangers of the Sea. And so took occasion to speak of the benefits which God had hitherto done for us , very many . And this Ben , said than among very many other things ( as Mr. E. K. told me on Saturday night after Supper holding on his talk almost till two of the clock after midnight ) That he it was that delivered him , or gave unto his hands the powder . And also he said either than or the next day at the furthest , that unleast he would be conformable to the will of God in this last Action declared , That he would take the vertue and force of the powder from it : That it should be unprofitable : And that he should become a beggar . And of me also he said that I did evil to require proof , or testimony now , that this last Doctrine was from God Almighty , and said that I should be led prisoner to Rome , &c. He told of England , and said , That about July or November her Majesty should from heaven be destroyed ; and that about the same time the King of Spain should dye . And that this present Pope at his Mass should be deprived of life before two years to an end . And that another should be Pope , who should be Decimus quintus of his name ; And that he would begin to reform things , but that shortly he should of the Cardinals be stoned to death . And that after that there should be no Pope for some years . Of England he said , That after the death of our dear Queen , One of the house of Austria made mighty by the King of Spain his death , should invade and conquer the land , &c. He said , One ( now abroad ) should at Milford-haven enter , and by the help of the Britans subdue the said Conqueror : And that one Morgan a Britan should be made King of the Britans , and next him , one Rowland , &c. He said also , That this Francis Garland was an espy upon us from the Lord Treasurer of England : And that Edward Garland is not his brother : And that so the matter is agreed between them , &c. That my Lord Rosenberg should be in danger of poysoning for these certain months to come . That my Tables of Enoch , were in some places falsly written . Of Antichrist he spake , and of his appearing : Of Ely and Enoch coming out of Paradise : And of Saint John Evangelist , that he dyed not , but in Pathmos had his invisible being : And that he it was , who did give 〈◊〉 Apostata his deaths wound . He said also that he hath at divers times preached visibly since the time of his invisible state entred . He confirmed the words of the great Famine and Blood-shed that should come shortly . He said that on every side of us , people should be slain , but that we should ( by the Divine protection ) escape . He said that shortly this Francis Garland should go into England : And that we should be sent for . But that it were best to refuse their calling us home . He said that there were four other , who were made also privy of God his mysteries as we were , with whom we should meet at Rome . He said that Mary and one more in England , should see the wonderful days to come . Madimi appeared to him there also . The same Ben went once away mounting up in a flame of fire : and afterward upon occasion of asking him somewhat , he came down so again . And of the manner how to draw the oyl of the Spirit of wine being burnt , he brought thither the instruments of two silver dishes , whelmed one upon another with an hole passing through the middle of them both , and with sponge between them : in which the oyl would remain , &c. After all these , and many other things told me by the same Mr. E.K. we departed each to his bed , where I found my wife awake , attending to hear some new matter of me from Mr. Kelly his reports of the apparitions , continued with him above four hours , being else alone , I then told her , and said , June , I see that there is no other remedy , but as hath been said of our cross-matching , so it must needs be done . Thereupon she fell a weeping and trembling for a quarter of an hour : And I pacified her as well as I could ; and so , in the fear of God , and in believing of his Admonishment , did perswade her that she shewed her self prettily resolved to be content for God his sake and his secret Purposes , to obey the Admonishment . Δ. Note , Because I have found so much halting and untruth in E. K. his reports to me made , of the spiritual Creatures , where I have not been present at an Action : and because his memory may fail him , and because he was subject to ill tempters , I believe so much hereof as shall by better trial be found true , or conformable to truth . Δ. Note ..... E.K. had this day divers apparitions unto him in his own Chamber , and instructions in divers matters which he regarded not , but remained still in his purpose of utterly discrediting those Creatures , and not to have any more to do with them . But among divers apparitions he noted this of one that said unto him . ..... Joyn Enoch his Tables . ..... Give every place his running number . E.K. What mean you by places ? ..... The squares . Which done , refer every letter in the Table to his number , and so read what I will , for this is the last time I will admonish you . E.K. A man standeth in the Air in a fiery Globe of my heighth ; accompanied with some hundred of Puppets : on the one side of him standeth a woman , and about her are four Clouds all white . The man upon a white Triangle Δ shewed these Numbers with spaces , as you see following . Δ 49 466 495 46 395 152 228 218 597 63 607 254 418 409 410 502 — — 566 82   505 550 306 228 423 —   — 119 473 179 — 320   603 264 517 141 214 491   149 312 363 22 261 390   173 24 247 403 59 414   197 338 271 370 494 366   —   367 — — — 174 — 175 411           177 — 89 97 517 239 272 — 273 603 65 243 116 —   416 604 — 80 103 182   — 150 11 552 — 460 225 — 226 414 46 — 405 —   441 — 267 295 170 163 250 — 251 395 228 46 — 175         — 25 171   586 467 331 163 606 73   83 519 97 418 466 —     — —       131 — 132 53 269 311 490 418   —     — 620 214     59 244 222 —   251 — 253 68 400 150 53 4   277 — 23 253 32 98   39 418 —       303 — 304 444 75 395 196 96   — 355 178 538 224 188   401             496 497 586 156 512 331   592 20 545 46 20 136   90 116 18 55 338 —     287 43 7 290     355 — — — — 335   618 604 25 123 244 408   20 610 17 433 72 452   501 480 — 151 340 424   597 182 165 197 195 97   — 98 93 — 314       401 52 285 495       — 511 335 284         175 621           170 544           — 352             295             —     Δ. Note : When E. K. had shewed me this Note , I by and by brought forth my book of Enoch his Tables , and found the four letters r T b d to be the four first letters of the four principal squares standing about the black Cross : and that here they were to be placed otherwise than as I had set them . And in the first placing of them together , I remember that I had doubt how to joyn them ; for they were given apart each by themselves . Secondly , I found out the 4 Characters ; saving they were inversed somewhat , and one of them closed : wherof I found none like , but very near . These Characters were of every square one . Thirdly , I did take these numbers contained between the lines ( some more and some fewer ) to be words to be gathered out of the Table of letters : so many words as were distinct companies of numbers ; it is to wit , 41. Hereupon we began to number the squares wherein the letters stood in Enochs Tables as I had them , but we could not exactly finde the words , but somewhat near . Hereupon being tired , and desirous to know the sense of that Cypher , we left off till after supper , and then we assayed again : but we could not bolt it out , though we knew very near what was to be done by the instruction of a spiritual Voice , now and then helping us toward the practise . At length E. K. was willed to go down into his Chamber , and I did remain still at our Dineing Table till his return , which was within an hour or somewhat more . And at his return this he brought in writing . My applying of Numbers for more easie reckoning .     r   Δ. r z I l a f a y t l p a t a o a d v p t d n I m 24 a r d z a I d p a l a m a a b c o o r o m e b b 48 c o o n s a r e y a v b t o g c o n x m a l g m 72 t o I t t z o p a c o c n h o d d I a l c a o o 96 s I g a s o m r b z n b p a t a x I o v s p s n 120 f m o n d a t d I a r I s a a I x a a r v r o I 144 o r o I b a h a o z p I m p h a r s l g a I o l 168 t n a b r v I x g a s d m a m g l o I n l I r x 192 o I I I t T p a l o a I o l a a d n g a t a p a 216 a b a m o o o a c v c a p a l c o I d x p a c n 240 n a o c o t T n p r n t n d a z n z I v a a s a 264 o c a n m a g o t r r I I I d p o n s d a s p I 288 s h I a l r a p m z o x x r I n h t a r n d I 〈◊〉   b o a z a r o p h a r a d o n p a t d a n o a a 336 v n n a x o p s o n d n o l o a g e o o b a v a 360 a I g r u n o o m a g g o p a m n o v g m d n m 384 o r p m n I n g b e a l a p l s t e d e c a o p 408 r s o n I z I r l e m v s c m I o o n a m l o x 432 I z I n r c z I a m h l v a v s g d l v r I a p 456 m o r d I a l h c t g a o I p t e a a p d o c e 480 o c a n c h I a s o m t x s v a c N r z I r z a 504 a r b I Z m I I l p I z s I o d a o I n r z f m 528 o p a n a l a m s m a p d a l t t d n a d I r e 552 d o l o p I n I a n b a d I x o m o n s I o s p 576 r x p a o c S I z I x p o o d x z I a p a n l I 600 a x t I r v a s t r I m r g o a n n q a c r a r 624 ..... The black Cross is right , and needeth no mending . But thus much I do , to let thee understand , that thou mayest consider thy self to be a man : And beneath this understanding , unless thou submit all into the hands of God , for his sake ; who else leaving you , all naked , provideth in his creatures to his own glory . ..... Cara tibi uxor , carior tibi sapientia , charissimis tibi ego sum . Electus tremis , & hesitando peccas : Noli igitur ad genium , & carmen sapere ; sed obtempera mihi : ductor enim tuus sum & autor spiritus omnium . Hec omnia à me sunt , & licita vobis . ..... I admonish you as the children of God , to consider your vocation , and the love of God towards you ; and not to prefer your reason before the wisdome of the highest , whose mercy is so great towards you , That you are chosen from the number of men to walk with him , and to understand his mysteries , and with all to execute his justice and praise throughout the Nations and people of the earth . Consider that if he finde you obstinate , the plagues of haynous sinners , and contemners of the gifts of God shall fall upon you , to your great overthrow : This is the last time of your trial . Therefore shew your selves lovers of him that hath led you , and covered you with a mighty shield : Or shortly look for the reward of such , as have contemned the Wisdome and Majesty of the Highest . I Raphael , counsel you to make a Covenant with the Highest , and to esteem his wings more then your own lives . Δ. When E. K. had brought me these things , I greatly rejoyced in spirit , and was utterly resolved to obey this new Doctrine to us , peculiarly , of all people of the world enjoyned . And after some little discourse and conference hereof , we went to bed , this 20. 20. day of April , at night . Aprilis 21. Δ. Thus , am I resolved , O Almighty God , as concerning the case , so hard to flesh and blood , to be resolved in , thus : And thus I desire , that we all four , might with one minde and consent , offer and present unto thee , this writing as a Vow , Promise , and Covenant , if it so please thy divine majesty to accept it . WEE four ( whose heads appeared under one Chrystalline Crown , in one pillar united , and inclosed ) do most humbly and heartily thank thee , O Almighty God ( our Creator , Redeemer and Sanctifier ) for all thy mercies and benefits hitherto received , in our persons , and in them that appertain unto us : And at this present , do faithfully and sincerely confess , and acknowledge , that thy profound wisdome in this most new and strange doctrine ( among Christians ) propounded , commended , and enjoyned unto us four only , is above our humane reason , and Christian profession to like of : For that in outward shew of words , it seemeth to us expresly to be contrary to the purity and chastity , which of us , and all Christians , thy followers , is exactly required . Notwithstanding , we will , herein , captivate , and tread under-foot all our humane timorous doubting of any inconvenience , which shall , or may fall upon us , or follow us in this world , or in the world to come , in respect or by reason of our imbracing of this Doctrine , listened unto , of us , as delivered from our true and living God , the Creator of heaven and earth ; who only hath the true original power and Authority of sins releasing and discharging : And whose pardoning , and not imputing of fin unto us , through our lively faith in the most worthy merit , and precious blood of the Lamb Immaculate , shed for us , is and shall be our justification and salvation . We , therefore ( according to blessed Raphael his counsel last given ) most humbly and sincerely require thy Divine Majesty , to accept this our Covenant with thee ( for that , thy merciful promises made unto us , may be to us performed ; and thy divine purposes in us and by us , may be furthered , and advanced and fulfilled . ) That , as we acknowledge thy divine wisdome and grace offered unto us in this thy last mystical Admonishment : And dost most earnestly will us to accept the same , as lawful and just with thee ; Which Admonishment standeth upon two parts : That is to wit , upon our true Christian charity spiritual between us four , and also upon the Matrimonial licence and liberty , indifferently among us four to be used : So we the same four ( which hereunto will subscribe ) covenant with thy Divine Majesty , upon the two principal respects before rehearsed , truly and unfainedly to accept and perform henceforward amongst us four , in word , thought and deed , Christian charity , and perfect friendship , and all that belongeth thereto : And as for the Matrimonial-like licence , and liberty , we accept and allow of it , and promise unto thee ( O our God ) to fulfill the same , in such sort , as the godly are permitted to fulfill , and have been by divers testimonies commended for , and by Divine doctrine willed to fulfill , in Matrimonial conversation , whensoever thy motions and allurements ( Matrimonial-like ) shall draw and perswade any couple of us . Beseeching thee , as thou art the onely true Almighty and Everlasting God , Creator of Heaven and Earth , Thou wilt , in thy infinite mercies , not impute it unto us for sin , blindness , rashness , or presumption , being not accepted , done , or performed upon carnal lust , or wanton concupiscence ; But by the way of Abraham-like faith and obedience , unto thee , our God , our Leader , Teacher , Protector and Justifier , now and for ever . And hereunto we call the holy Heavens to be witnesses , for thy honour and glory ( O Almighty God ) and our discharge , now and for ever . Amen . I Edward Kelly by good and provident ( according to the Laws and ordinances of God ) determination and consideration in these former Actions , that is to say , appearings , shews made , and voyces uttered , by the within named in this Book , and the rest whatsoever Spirits have from the beginning thereof ( which at large by the Records appeareth ) not only doubted and disliked their insinuations and doctrine uttered , but also divers and sundry times ( as coveting to eschew and avoid the danger and inconvenience that might either by them , their selves , or the drift of their doctrine ensue , or to my indamagement divers wayes , happen ) sought to depart from the exercises thereof : and withal boldly ( as the servant of the Son of God ) inveighed against them : urging them to depart , or render better reason of their unknown and uncredible words and speeches delivered ; and withall often and sundry times friendly exhorted the Right Worshipful Master JOHN d ee ( the chief follower thereof ) as also in the Records appeareth , to regard his souls health , the good proceeding of his wordly credit ( which through Europe is great ) the better maintenance to come of his wife and children , to beware of them , and withall to give them over : wherein although I friendly and brotherly laboured , my labour seemed to be lost and counsel of him despised , and withall was urged with replies to the contrary by him made , and promises , in that case , of the loss of his souls health , if they were not of God : Whereunto upon as it were some farther taste of them , or opinion grounded upon the frailty of zeal , he ceased not also to pawn unto me his soul , &c. which his perswasions were the chief and onely cause of my this so long proceeding with them : And now also at this instant , and before a few dayes having manifest occasion to think they were the servants of Sathan , and the children of darkness ; because they manifestly urged and commanded in the name of God a Doctrine Damnable , and contrary to the Laws of God , his Commandements , and Gospel by our Saviour Christ as a Touchstone to us left and delivered , did openly unto them dislike their proceeding , and brotherly admonished the said Worshipful , and my good friend Mr. JOHN d ee to beware of them : And now having just occasion to determine what they were , to consider all these things before mentioned by me , and wisely to leave them ; and the rather because of themselves , they ( as that by their own words appeareth ) upon our not following that Doctrine delivered , gave unto us a Quietus est , or pasport of freedome : But the Books being brought forth * , after some discourse therein , after a day or two had , and their words perused spoken heretofore , did as it were ( because of the possible verity thereof , Deo enim omnia sunt possibilia ) gave us cause of further deliberation : so that thereby , I did partly of my self , and partly by the true meaning of the said Mr. d ee in the receiving of them , as from God ; and after a sort by the zeal I saw him bear unto the true worship and glory of God to be ( as that was by them , promised ) by us promoted , descend from my self , and condescend unto his opinion and determination , giving over all reason , or whatsoever for the love of God : But the women disliked utterly this last Doctrine , and consulting amongst themselves gave us this answer , the former actions did nothing offend them but much comforted them : and therefore this last , not agreeing with the rest ( which they think to be according to the good will and wholesome Law of God ) maketh them to fear , because it expresly is contrary to the Commandement of God : And thereupon desiring God not to be offended with their ignorance , required another action for better information herein ; in the mean , vowing , fasting , and praying , Mrs. d ee hath covenanted with God to abstain from the eating of fish and flesh untill his Divine Majesty satisfie their mindes according to his Laws established , and throughout all Christendome received . To this their request of having an action , I absolutely answer , that my simplicity before the Highest is such as I trust will excuse me : And because the summe of this Doctrine , given in his name , doth require obedience which I have ( as is before written ) offered , I think my self discharged : And therefore have no farther cause to hazzard my self any more in any action . Wherefore I answer that if it be lawful for them to call this Doctrine in question , it is more lawful for me to doubt of greater perril ; considering that to come where we are absolutely answered were folly , and might redound unto my great inconvenience . Therefore beseeching God to have mercy upon me , and to satisfie their Petitions , doubts and vows , I finally answer , that I will from this day forward meddle no more herein . 22. of April , 1587. By me EDWARD KELLY. Aprilis 24. Trebonae . Δ. PRayers to God made in respect of this strange and new doctrine , requiring his Divine Majesty to be merciful unto us , and to give us wisdom and faith that we may herein please him ; and that we cannot finde how we may do the thing required , being contrary to the Laws of Moses , Christ , his Church , and of all Nations . Therefore seeing God is not contrary to himself , we desired that we might not be contrary to him or his Laws , &c. Δ. Not long , lo , there appeared a great flame of fire in the principal Stone , ( both standing on the Table before E. K. ) which thing though he told me , I made no end of my Prayer to God. And behold , suddenly one seemed to come in at the south window of the Chappel , right against E. K. ( But before that , the stone was heaved up an handful high , and set down again well , which thing E. K. thought did signifie some strange matter toward . ) Then after , the man that came in at the window seemed to have his nether parts in a cloud , and with spred-abroad arms to come toward E. K. At which sight he shrinked back somewhat , and then that Creature took up between both his hands the stone and frame of gold , and mounted up away as he came .. E. K. catched at it , but he could not touch it . At which thing being so taken away , and at the sight thereof E. K. was in a great fear and trembling , and had tremorem cordis for a while . But I was very glad and well pleased . ¶ Here appeareth a fire in this other stone also , and a man in the fire , with flaxen hair hanging down upon him , and is naked unto his Paps ; and seemeth to have spots of blood upon him . He spake , and said as followeth . If I had intended to have overthrown you , or brought you to confusion , or suffered you to be led into temptation beyond your strength and power , then had the Seas long ago swallowed you . Yea , there had not a soul lived amongst you . But the law and tidings ( to mankind ) of gladness , are both grounded in me , I am the Beginning and the Ending : And behold , happy is he that delighteth in me , for in me is truth and understanding . Whatsoever you have received , you have received of me ; and without me you have received nothing . Behold , I my self was even the figure of misery and death for your sins . Why ( therefor ) disdain you to be figured after me ? I will gather the four quarters of the earth together , and they shall become one . And as I have made you the figure of two people to come , and amongst them , the executors of my Justice : So likewise have I sanctified you in an holy Ordinance , giving you the first fruits of the time to come . Happy is he that is a Serpent in the wilderness hanged up upon the Cross , being the will and figure of my determination , and Kingdom to come : I am even in the doors ; and I will overthrow all flesh . I will no more delight in the sons of men . * Contrary to my self , I teach you nothing . For this Doctrine is not to be published to mortal men : but is given unto you , to manifest your faith , and to make you worthy in the sight of the heavens , for believing in me of your vocation to come . Therefore I say unto you , Rejoyce , and be not careful for to morrow : for I , even I , have provided for you : Sin no more . Behold ! None of the Orders , either of Heaven or Earth , are armed to open their mouthes in my Name , teaching or opening this Doctrine , unless it were of me , for I am the First and the Last . And I will be Shepherd over all , that the Kingdom of my Father may come , and that my Spirit may be upon all flesh , where there shall be no law , nor need of light : I my self am their lanthorn for ever . And behold , I will be as a Rock between you and the teeth of Leviathan , which seeketh to set you asunder , and to bring you to confusion . And I am , and am holy , and holiness it self : Out of me cometh no unclean thing . For even as the time of Moses was wonderful to all the Gentiles , even so shall those days to come be unto the Nations and Kings of the earth . I am a law for ever . And behold , power is given unto me from above : And I have visited the earth , and have thrown my curse upon her : And lo , she shall become barren . He that fasteth and prayeth doth but that which is commanded : He that also fulfilleth 〈◊〉 will , is justified before me : for who is he that raiseth up , or who is he that casteth down ? Yea , even I it is that have taken you four Trees out of the forrest of the world , and have covered you hitherto with my wings . And behold , this that is taken away shall be restored again to you with more power . And Might shall be in it , and a brestplate unto you , of Judgement and Knowledge . And if there be any of you that seeketh a Miracle at my hands , and believeth in my words , let him or her present themselves here the next Monday , with the rest , and he shall perceive that I was the Judge of Abiram , and the God of Abraham : Walk before me as the sous of my Father , in all righteousness . And follow you that which you call unrighteousness even with gladness : for I can make you whiter then snow . Your unity and knitting together is the end and consummation of the beginning of my harvest . I will not dally with you , but I will be mighty in deed amongst you . And lo , I will shortly open your eyes , and you shall see : And I will say , ARISE , and you shall go out . What I am , I am . E. K. The flame and all is disappeared . Δ. Gloria Patri , & Filio , & Spiritui Sancto , sicut erat in principio , & nunc , & in sempiterna saeculorum saecula . Amen . E. K. ..... said after , that his body had in it like a fiery heat , even from his brest down unto all his parts , his privities and thighs . Deo Omnipotenti , Misericordi & Regi seculorum sit omnis laus , honor & gloria nunc & semper . Amen . J. D. E. K. J. D. J. K. WEE four ( whose heads appeared under one Chrystalline Crown , and in one pillar united and enclosed ) do most 〈◊〉 and heartily thank thee ( O Almigh y God , our Creator , Redeemer and Sanctifier ) for all thy mercies and benefits 〈◊〉 received in our own persons , and in them that appertain unto us : And at this present do faithfully and sincerely confess and acknowledge , that thy profound wisdom in this most new and strange Doctrine ( among Christians ) propounded , commended and enjoyned unto us four onely , is above our humane Reason , and our Catholick Christian Profession to like of : for that , in outward shew of words , it seemeth to us expresly to be contrary to the purity and 〈◊〉 which of us and all Christians ( thy followers ) is exactly required . No withstanding , we will for thy sake herein captivate and tread under foot all our humane timerous doubting of any inconvenience which shall or may fall upon us , or follow us ( in this world , or in the world to come ) in respect , or by reason of our embracing of this Doctrine , listned unto of us , as delivered from thee , our true and living God , the Creator of heaven and earth , who onely hast the true original power and authority of sins releasing and discharging ; and whose pardoning , or not imputing of sin 〈◊〉 us , through our lively faith in the most worthy Merit and precious Blood of thy Lamb immaculate , shed for us , is and shall be our Justification and Salvation . We therefore , ( according to blessed Raphael his counsel lately given ) most humbly and sincerely require thy divine Majesty to accept this our Covenant with thee ( to the intent that all thy merciful and gracious promises made unto us four , and any of us , may be to us performed : and also that thy divine purposes in us , and by us , may be furthered , advanced and fulfilled ) That as we acknowledge thy divine wisdom and grace opened unto us in this thy last mystical Admonishment of universal unity to be between us : And dost most instantly and earnestly will us to accept and use the same , as both mystically most needful , and also lawful and just with thee : ( which Admonishment standeth upon two parts ; that is to wit , upon true and consummate Christian Charity between us four unviolably to be kept . And also upon the New Matrimonial-like licence and liberty indifferently amongst us four to be used : ) So we the same four above-named ( which hereunto will also subscribe our Names ) do this day Covenant with thy Divine Majesty ( besides all other respects , chiefly upon the two principal intents and respects * before here rehersed ) truly and unfeignedly to accept and perform henceforward amongst us four ( in word , thought and deed , to the uttermost and best of our power ) a perfect unity , and with incomparable true love and good Christian Charity , friendship , imparting and communicating each unto other , all and whatsoever we have or shall have hereafter during our lives . And as for the Matrimonial-like licence , we accept and allow of it : And promise unto thee ( O our God , the Almighty , Creator of heaven and earth ) to fulfil the same in such 〈◊〉 〈◊〉 the go 〈◊〉 are permitted to fulfil , and have been ( by divers testimonies ) commended for , and by divine Doctrine willed to fulfil in Matrimonial-like conversation , whensoever thy 〈◊〉 and allurements Matrimonial-like shall draw and perswade any couple of us thereunto : Beseeching thee , as thou art the onely , true Almighty and everlasting God , Creator of heaven and earth , Thou wilt in thy infinite mercies not impute it unto us for sin , blindness , rashness or presumption ; being not accepted , done or performed of us upon carnal lust , or wanton concupiscence , but by the way of Abraham-like faith and obedience unto thee our God , our Leader , Teacher , Protector and Justifier , now and for ever . And hereunto we most humbly and faithfully require thy Divine Majesty to be our witness : And moreover we call thy holy Angels , and to bear record for thy honour and glory , and for our discharge , now and for ever . And for a further consummation of this New Covenant on our behalf , ( by thy will and permission ) made with thee ( the God of heaven and earth ) we the same four first notified , and particularly and vùlgarly named John Dee , Edward Kelley , Jane Dee , and Jone Kelley , have faithfully , obediently , willingly and wittingly subscribed our Names with our own hands day of May , Anno 1587. In Trebon Castle . And finally , as thou hast warned us ( O God ) that this doctrine and doings should unto no mortal man else be disclosed , but among us onely the above-named four to be kept most secret : and hast said , that whosoever of us should by any means disclose the same , and he also or she to whom the same should be disclosed , should presently and immediately be strucken dead by thy Divine power : So we all and every of us four do request thee most earnestly , and Covenant with thee as our God , that so all this doctrine and doing may be kept most hid and secret ; and also that the sudden and immediate bodily death may light and fall on the discloser , and on him or her to whom the same doctrine or doing any manner of way shall be disclosed or known . Amen , Amen , Amen . JOHN d ee . Note and remember , That on Sunday the third of May , Ann. 1587. ( by the new account ) I John Dee , Edward Kelley , and our two wives , covenanted with God , and subscribed the same , for indissoluble and inviolable unities , charity and friendship keeping between us four , and all things between us to be common , as God by sundry means willed us to do . Ad Dei honorem , laudem & gloriam in fide & obedientia Factum esto . Amen . 1587. Trebonae , in the fine Chappel . Δ. THe foresaid Covenant being framed by me John Dee , as near as I could according to the intent and faith of us required , to be notified and declared by the works of unity both spiritual and corporal . Now it was by the women as by our selves thought necessary to understand the will of God and his good pleasure , Whether this Covenant and form of words performed , is and will be acceptable , and according to the well liking of his Divine Majesty : And that hereupon , the act of corporal knowledge being performed on both our parts , It will please his Divine Majesty to seal and warrant unto us most certainly and speedily all his Divine , Merciful and bountiful Promises and Blessings ; and also promises us wisdome , knowledge , ability and power to execute his justice , and declare and demonstrate his infallible verity amongst men , to his honour and glory . Hereupon E.K. and I went to the Chappel to the South Table . Δ. To this intent I prayed to the Almighty God , Creator of heaven and earth , fatherly , favourably and mercifully to regard the singleness and straits of my heart , desiring him to encrease the faith , and to open the eyes of my heart , that I may see Opera digitorum & mirabilia ejus , nobis sicuti necessaria , for his service and glory , and for the confusion and overthrow of his enemies . Amen . I read over the Covenant ( verbatim ) before the Divine Majesty , and his holy Angels . Pausa ¼ horae . E. K. Here appeareth Madimi . As a thing like a head with three eyes cometh upon her head , and one of the eyes seem to come one into another . Mad. ..... Pepigistis . Δ. Pepigimus . Ratum est : perumpite sunt vobis omnia communia . Dei , non hominis estote : Promissa quae sunt , possidete : Vobis destinata , vera sunt : AEternus sum . E. K. She is gone . E.K. My thought an infinite number of spiritual Creatures stood afar off behinde her like as in an half Moon . Δ. Illi qui AEternus est Omnipotens , Sapiens , Bonus , Verus , Misericors , & rerum omnium Creator , Redemptor noster & Illuminator omnium ( lumine vero Collustratoru ) Sit omnis gratiarum actio , laus , benedictio , honor & gloria : Nunc & in sempiterna saeculorum saecula . Amen . 1587. Trebonae . PReces ad Dominum Creatorem Cali & terrae , &c. Then as concerning the Covenant which was made subscribed and delivered in , but the next day required again of Mr. E.K. and in his wifes name to put out his name , &c. But when he had it , he cut it into equal parts ; keeping that half wherein his subscription and his wifes were , and delivered unto me , the other half but after a few dayes desired to have the sight and reading of both together ; and then he kept the other part from me also : But afterward Madimi did with her finger draw on the two papers make them whole again , &c. and then she gave the print of my Characters , and said a red Circle should alwayes appear in the Stone to all mens sight , &c. E. K. There is here a great Globe of fire hanging in the top of the Stone ; and in the Globe a man standing with a purple Robe like Christ , I cannot well perceive his face . ..... Who sitteth upon the Cherubins , and is carried abroad with their wings : Who is he that is lifted up in thunders , and in the voyce of many waters exalted and magnified through the power of a Seraphin ( which is the power of him that made him ? ) Who is he that stretcheth out his arms and imbraceth all things ? Who is he that is not , and is ? Who is he that numbreth the Stars as the letters of a V lumne ? or entreth down into the waves ? In the multitude of his wonders who is he that maketh his Whelps there , where the Sea glideth , and keepeth them in Chains , till the day of his stretch-forth power come ? Who is he that maketh his habitation in the Sun , or filleth the Moon with a perpetual River ? Who is he that hath made Winter and Summer , times and seasons ? Who is he that is the Lord of all beasts and fowls ? Who is he that hath made you of nothing ? even he it is that hath led you out , even he it is that hath carried you to the Seas even he it is , that hath kept you sleeping , and preserved you waking : Even he it is that hath 〈◊〉 his thunders underneath your and hath harnished you . With the 〈◊〉 of 〈◊〉 against the people of Ethan , yea even he it is ( I say ) that is , and liveth for ever , and hath provided you as the chiefest reapers , yea and over-seers of his harvest , which hath made you a promise : That the Kings of the earth shall be inriched by you , and hath made you free from all men , against the day when you shall see me . But O you of little faith and understanding , O , I say , you of little faith and understanding , how long will you be your own masters , nay your own servants , how long do you contemn , the profound and unspeakable floods of my wisdome , and fore-knowledge in you . How long ( I say ) will you run after your own imaginations and contemn the present counsels which I give you , hindring the power that is ready to fall upon you , O 〈◊〉 of little faith and understanding . Behold I have prepared a banket for you , and have brought you even unto the doors ; but because you smell not the feast you disdain to enter , happy is he that entreth in through me : For I am the very gate to all felicity and joy , and without me is nothing : Are you more discreet then I am wise ? or more honest than I am holy ? Righteousness , and righteousness is that , which is rewarded with honour . Behold I made all things , Is it not contrary to Nature , that the lights of heaven should stand : Why therefore at the prayer of the Carpter call you upon the Sun in my name ; Calling ( I say ) upon my name did the Sun stand still . Rebuke him therefore if he hath done amiss ; or teach him , why he so abused Nature , O you wretches , I say unto you , you are the last of the beginning of the times to come , so figured by my determination and eternal purpose : And behold the Son and Moon shall stand still , even at your voyces , and the Mountains shall bring themselves together before the face of man , at your commandement , that the people and Kings of the earth may say , Lo this is the finger of him that hath created all things . Be therefore obedient and full of faith . And see that all things be one amongst you , and cleave not asunder , lest I take vengeance upon you , for behold Sathan hath power to cast you asunder , but a little he shouldbe faithful therefore , and provident , be watchful , and take heed for you have made a Covenant ; and behold it is written before my face in heaven , even as whatsoever I have spoken unto you , is laid up in my treasures . Take heed that you run neither to the right hand , neither to the left ; but that you cast away your selves for me : As I humbled my self to death , wherein the unity between my Congregation and me , was before my Father perpetually sealed , whereby I am alwayes present with such as put their trust in me . Even so as the East and the West , the North , and the South , Esau and Jacob , shall be gathered together through the power I will give you , and united for ever in the Kingdome of my Father which is to come , in one holy and eternal fellowship , so be you contented also to be the figures of the things that are to come by you , that it may be a perpetual testimony before the heavens , and before men , of your perfect and sound faith : And thou , even thou that hast tore in peeces even this morning again this Covenant which thou hast made with me , Behold the time shall come that thou shalt be torn in peeces thy self , and I will turn even my face away from thee for a time : And even as thou hast obstinately and ignorantly , blasphemed the company of my holy messagers , even so shall the people of the earth obstinately and ignorantly throw thee out from Town to Town : And even as thou hast done unto me , even so shall men do unto thee . But because thy minde was inwardly never to forsake me , even so shalt thou never be forsaken of me , but I will return again unto thee . And now behold , thou hast made a bargain , and behold thou thinkest to take thee up a new dwelling place , and thou shalt not do so : But who so receiveth thee into his house shall as truly as I am , both he and his family fink down into the very lake of hell . But before thou enter in , I will by dreams and visions warn him ; therefore run not abroad : Take heed of the Tempter , Thou made a Covenant with me , which thou canst not in breaking of the papers put out ; for my register is eternal : And those that bear witness before me are the compass of my wings . And lo behold Carpio hath for his former intent of separating you , cut off the day of his Father , and is become fatherless : Behold even shortly shall his mother perish also . And , if hereafter , he attempt any farther , I will throw the vengeance of Justice upon him , that he shall be a laughing stock to the people amongst which he was born : Wo be unto them that riseth up against me . ..... After a while I come again . E. K : I thought we should have nothing else , but Δ. I read this over to E.K. E. K. He is here again . He that pawneth * his soul for me , loseth it not , and he that dyeth for me , dieth to eternal life . Behold you shall both as Lambs be brought forth before men in your latter dayes , and shall be overthrown and slain , and your bodies tossed to and fro : But I will revive you again , and will be full of power : And you shall be comforted with the joyes of your brethren , for I have many that secretly serve me , and when you have shewed your obedience , the second day after , come here again before me ; for I will lead you into the way of Knowledge and Vnderstanding : And Judgement and Wisdome shall be upon you , and shall be restored unto you : And you shall grow every day , wise and mighty in mee . E. K. He is gone : and in going he made a Cross ( toward us ) of blessing . Rerum omni Creatori Omnipotenti , Misericordi & Justo , Domino nostro & Deo nostro , sit omnis laus , honor , gloria , gratiarum actio & Jubilatio : Nunc & in sempiterna saeculorum saecula . Amen . I can , and by our two Consents , and at the request of Jane Δ ... unto the women . And Mr. E.K. hereupon said to his wife , That his boots were now put off , and changed his purpose of going away with Carpio now . God confirm his minde in all good purposes according to the well-pleasing of the Highest . Amen . ..... Δ ..... As I , and E.K. walked out at the new stairs , into the new Orchardward along the little River to view the small fish , and returning to the fore stairs again , E.K. saw twain as high as my son Arthur fighting by the River side with swords ; and the one said to the other , thou hast beguiled me : Then I at length , said unto them , Can I take up the matter between you ? one said yea that you can : in what is it quoth I ? Then said he , I sent a thing to thy wife by my man , and this fellow hath taken it from him . They fought fore , and at length , he that had it was wounded in the thigh , and it seemed to bleed . Afterward he that was wounded , did bring a yellow square thing out of his bosome ; then I guessed it to be my Stone that was taken away . The other said unto him , let it be carried , suddenly he seemed to have been out of sight , and to be come again ; he threatned the other that had wounded him , and said he would be even with him . The other said , Hast thou laid it under the right pillow of the bed where his wife lay yesternight . At length they both went ( one after another ) into a little Willow tree body on the right hand next the new stairs into the garden ; the tree seemed to cleave , or open , and they to go in . Hereupon we went away : And I coming to my Chamber , found my wife lying upon her bed ( where I lay yesternight ) and there I lifted up the right pillow , upon which she lay resting herself ( being not well at ease ) And in manner under her shoulders there I found my precious Stone , that was taken away by Madimi : Whereat E. K. greatly wondred , doubting the verity of the shew . But I and my wife rejoyced , tkanking God. Saturday May 23. Mane circa 9. ½ PReces ad Deum fundebantur , &c. And then we requested that the act of obedience performed ( according to our faith conceived of our vocation , from the Almighty and Eternal God of heaven and earth ) might be accepted : And that henceforward we might be instructed in the understanding and practice of wisdome , both such as already we have received some introductions Mystical , and also of all other what the Almighty God shall deem meet for us to know , and execute for his honour and glory , &c. Δ E. K. Took Pen and Inke , and wrote the request here adjoyned ; and he read it to me , and he requested me to read it to the Divine Majesty ; and so I did , and hereupon we waited both to the first my prayer and to this Petition , the Divine answer . Δ. Omnipotens sempiterne , vere & vive Deus mittas lucem tuam & veritatem tuam ut ipsae nos ducant & perducant admontem , sanctum Syon , ex hac valle miseriae & ad Celestem tuam Jerusalem . Amen . E. K. From the beginning of this our coming , there appeared a purple Circle as big as a star in the Circumference of the holy Stone , which yesterday was brought again : And that it should so be , Madimi had forewarned E. K. when she shewed it unto him , when also she gave the prints of the letters of the backside of the bottome of the gold frame of it . ..... E. K. There appeareth here a great man all in bright harness sitting upon a white horse : he hath a spear all fiery in his left hand , he now putteth into his right hand : he hath a long sword by his side : he hath also a target hanging on his back , it seemeth to be of steel : It hangeth from his neck by a blue lace ; it cometh up behind him as high as the top of his head . The horse is milk white , all studded with white : a very comely horse it is . The man is in compleat harness , the top of his helmet hath a sharp form . Upon his Target , are many Cherubins , as it were painted in Circles : there is one in the middle : About it as a Circle with six in it , and then a Circle with eight , and then a great Circle with ten in it , and in the greatest are twenty ; and about the Circle of twenty are seven parts : at each of which points is a Cherubin ; Their faces be like burning gold , their wings be more brighter and as it were their wings coming over their heads do not touch together . His horse is also harnished before and behind . The horse legs behind are harnished as with boots marveilously contrived , for defence as it were of his hinde legs . E. K. He is ridden away , he seemeth to ride through a great field . E. K. Here is now come Madimi . E. K. She is gone into the field , that way which he rode . E. K. Here is another , like a woman all in green . E. K. Here cometh another woman : All her attire is like beaten gold ; she hath on her forehead a Cross chrystal , her neck and breast are bare unto under her dugs : She hath a girdle of beaten gold slackly buckled unto her with a pendant of gold down to the ground . I am the Daughter of Fortitude , and ravished every hour , from my youth . For behold , I am Vnderstanding , and Science dwelleth in me ; and the heavens oppress me , they covet and desire me with infinite appetite : few or none that are earthly have imbraced me , for I am shadowed with the Circle of the Stone , and covered with the morning Clouds . My feet are swifter than the winds , and my hands are sweeter than the morning dew . My garments are from the beginning , and my dwelling place is in my self . The Lion knoweth not where I walk , neither do the beasts of the field understand me . I am defloured , and yet a virgin : I sanctifie , and am not sanctified . Happy is he that imbraceth me : for in the night season I am sweet , and in the day full of pleasure . My company is a harmony of many Cymbals , and my lips sweeter than health it self . I am a harlot for such as ravish me , and a virgin with such as know me not : For lo , I am loved of many , and I am a lover to many ; and as many as come unto me as they should do , have entertainment . Purge your streets , O ye sons of men , and wash your houses clean ; make your selves holy , and put on righteousness . Cast out your old strumpets , and burn their clothes ; abstain from the company of other women that are defiled , that are sluttish , and not so handsome and beautiful as I , and then will I come and dwell amongst you : and behold , I will bring forth children 〈◊〉 you , aud they shall be the Sons of Comfort . I will open my garments , and stand naked before you , that your love may be more enflamed toward me . As yet , I walk in the Clouds ; as yet , I am carrried with the Winds , and cannot descend unto you for the multitude of your abominations , and the filthy loathsomness of your dwelling 〈◊〉 . Behold these four , who is he that shall say , They have sinned ? or unto whom shall they make account ? Not unto you , O you sons of men , nor unto your children : for unto the Lord belongeth the judgement of his servants . Now therefore , let the earth give forth her fruit unto you , and let the Mountains forsake their barrenness 〈◊〉 your footsteps shall remain . Happy is he that saluteth you , and cursed is he that holdeth up his hands against you . And power shall be given unto you from henceforth to resist your enemies : and the Lord shall alwayes hear you in the time of your troubles . And I am sent unto you to play the harlot with you , and am to enrich you with the 〈◊〉 of other men . Prepare for me , for I come shortly . Provide your Chambers for me , that they may be sweet and cleanly ; for I will make a dwelling-place amongst you : and I will be common with the father and the son , yea and with all them that truly favoureth you : for my youth is in her flowers , and my strength is not to be extinguished with man. Strong am I above and be low , therefore provide for me : for behold , I now salute you , and let peace be amongst you ; for I am the Daughter of Comfort . Disclose not my secrets unto women , neither let them understand how sweet I am , for all things belongeth not to every one . I come unto you again . E. K. She is gone along that green field also . Δ. I read it over to our great comfort . Δ. We most humbly and heartily thank thee , O God Almighty , the onely fountain of Wisdome , Power , and all goodness : Help us now and ever to be faithful and fruitful servants to thee , for thy honour and glory . Amen . E. K. The field appeareth a very level ground , covered with pretty grass even to the brinks of the ..... It is bright if the Sun light , but I see not the Sun , but the clear sky over it . Δ. Pausa semihora unius . E. K. Now cometh the horseman , and rideth by into the field , and so doth Madimi . Now cometh the third , and so goeth away into the field . Now cometh she that was left here : she standeth still : she hath a book in her hand covered ( as it were ) with Moss three inches at the head , and four inches long , and a finger thick : it hath no Clasps ; it is plain . Pausa . The fourth hour after dinner , repair hither again : And whatsoever you shall reade out of this book , receive it kneeling upon your knees ; and see that you suffer no Creature female to enter within this place : Neither shall the things that be opened unto you , be revealed unto your wives , or unto any Creature as yet : for I will lye with you a while , and you shall perceive that I am sweet and full of comfort , and that the Lord is at hand , and that he will shortly visit the earth , and all his whole Provinces . E. K. She turneth her self into a thousand shapes of all Creatures : and now she is come to her own form again . She hangeth the Book in the air . Give God thanks , and so depart . Δ. All laud , thanks , honour and glory be to our God , our King and Saviour , now and ever . Amen . 1587. Saturday the same day . AFter Dinner , about four hours , or somewhat less we resorted to the place . A voyce to E. K. Kneel toward the East ; so he kneeled at the table of Covenant , with his face toward the East ; and I at my table opposite to him . Δ ..... In the Name of God the Father , God the Son , and God the Holy Ghost . Amen . Recte sapere & intellegere doceto nos ( O Dominus ) nam sapientia tua , totum est quod quaerimus Da verbum tuum in ore nostro & sapientum tuam in cordibus nostris fige . E. K. The Book remaineth hanging in the ayre . A voice ..... Kelly , I know it is troublesome for thee to kneel : Sit. Pausa magna . Δ ..... So E. K. rose from kneeling , and did sit . ..... E. K. Now she is here , that last advertised us . She taketh the book and divideth it into two parts : and it seemeth to be two books : the half cover adjoyning to one , and the other half cover belonging to the other , the sides with the covers are towards me . ..... Wisdome , is a pearceing beam which is the center of the spiritual being of the holy Spirit , touching from all parts from whence the Divinity sendeth it out : and is proper to the soul , or unto substances , that have 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 ; so that , whatsoever shall have end , can never attain unto that which is called Wisdome : Neither can things that are subject to the second death , receive any such influence , because they are already noted , and marked with the seat of destruction . Happy is he whom God hath made a vessel of salvation ; for unto him belongeth joy , and a crown of reward : Adam ( your forefather and first paren ) in respect of his creation , that is to say , in respect of his imaginative composition received no strength , but by the Holy Ghost ; for the soul of man is free from all passions and affections , until it enter into the hody unto the which it is limited : so that , being neither good nor bad ( but apt unto both ) he is left , by Divine providence and permission joyned together to the end of the one , or the other : But wheresoever wisdome dwelleth , it dwelleth not with the soul , as any property thereof , but according to the good will of God , whose mercy concurreth on every side into him , and taketh up a mansion therein to utter out , and manifest his great goodness : And even as the heavens are glorified continually with the Spirit of God : So is the s ul of man glorified , that receiveth sanctification thereby ; for no man is illuminated , that is not sanctified : neither is there any man perfectly sanctified , that is not illuminated . I speak this ( my brethren ) for that you shall understand , That no man did , or can ever attain to wisdom ( that perfect wisdome which I speak of ) without he become a Center in his soul unto the mercies , and good will of God comprehending him , and dwelling in him , therefore lift up your eyes and see , Call your wits together , and mark my words , To teach you , or expound unto you the mysteries of the Books that you have already received , is not in my power , but in the good will of God , after whose Image I am : Which good will of God , is the descending of his holy Spirit abundantly upon you , and into you , opening all your senses , and making you perfect men : for Adam understood by that grace , and his eyes were opened so that he saw and know all things that were to his understanding : So have all those more and less , that have been counted wise , received the gifts of the Holy Ghost , which setteth the soul on man , so on fire that he pierceth into all things , and judgeth mightily . The Apostles which knew even the thoughts of men , understood all things , because the holy Spiritamade a dwelling place in them : even so shall it happen unto you : For you are the chosen of this last dayes , an such as shall be full of the blessings of God , and his Spirit shall rest with you abundantly . Mark therefore what I have to say unto you . A hundred dayes are limited unto you during the which time , you shall every seventh , present your selves in this place , and you shall laud and praise God. And behold I will be present amongst you . And before these dayes pass , when power is given me so to do , I will enter out of this Stone unto you and you shall eat up these two books , both the one and the other : and wisdome shall be divided between you , sufficient to each man. Then shall your eyes be opened to see and understand all such things as have been written unto you , and taught you from above . But beware ye take heed , that you dwell within your selves , and keep the secrets of God , untill the time come that you shall be bid SPEAK : For then shall the Spirit of God be mighty upon you ; so that it shall be said of you , LO were not these , the Sorcerers , and such as were accounted Vagabonds : Other some shall say , Behold let us take heed , and let us humble our selves before them : For the Lord of Hoasts is with them . And you shall have power in the Heavens , and in the lower bodies : And it shall be taught you at all times inwardly , even what belongeth to the hearts of men : Then shalt thou E. K. have a new coat put on thee , and it shall be all of one colour . Then shalt thou Δ. also have power to open that book , which God hath committed unto thee ; but use your selves as men , yea even then remember such as may receive the mercies and grace of God : And let all peace and unity be amongst you : For even as the Sun looketh into all things from above , so shall you into all the creatures that live upon the earthy ; yea the one of you shall have his lifted , and shall enter into the fourth or fifth heaven , for unto him that is worldly knowledge be given ; and unto him that hath been patient , shall greater things descend . Notwithstanding both sufficiently satisfied : In the mean season , The seventh day hence , shal thou bring in such things , as the Lord hath given thee : And in this place they shall be disposed according to the knowledge that is given me : And herein thou hast pleased the Lord ; For that thou hast dealed streight , and according to brotherly meaning . Δ. Now cometh the time that the Whore shall be called before the Highest , and the tenth Month hence , shall the Turk and the Moscovite make a perpetual league together , and in the thirteenth month , shall Poland be assaulted , with the Tartarians , and shall be spoyled : yea even unto the very ribs , so that in the sixteenth month they shall fall all together from Christ : And the hand of God shall run in vengeance , vengeance , even through this Kingdome , and through Germany , and into Italy ; and in the 23. Month Rome shall be destroyed , so that one stone shall not be left standing upon another , and vengeance shall be on all the earth , and fear upon all people , for the Lord is gone out against them : They eat and drink , and say , Let us be merry : Wo be unto them , for the know not the time of their visitation . For lo Justice shall visit them and tread them under foot : And for a while ; that is to say , This wicked triumph . And behold in the North shall rise that Monster , and shall pass forth with many Miracles , but you seeing all these things shall be at quietness untill such times as it shall be said unto them , Revenge . Happy is he that is not partaker of the love of such as shall be vexed these latter dayes . E. K. She is gone . Δ. I read these over to E. K. To his great comfort . ..... Make an end , I have no more to say Δ. Deo nostro Omnipotenti , Patri , Filio , & Spiritui sancto sit omnis laus gratiarum actio , bonor gloria & Imperium nunc & in sempiterna saeculorum secula . Amen . MAgnifici viri fratres & amici Chariss . Hodie hora 9. ante meridiem istae mihi allatae sunt literae a Domino Schombergio , quae datae sunt 5 Marcii , & debebat jam devenisse in manus meas antea . Ex quibus intelligo ipsum cum Domino Holek expect are responsum Munsterbergii . Quandoquidem Omnipotens ille omnium rerum moderator , & rector vos delegaverit ad hoc ministerium & opus perficiendum . Ego nihil scio quid agendum , nec ullum meum Consilium eo accedere potest , ut disponere aliquid possim , sciam aut velim ; nisi quod sapientissimo illi moderatori visum fuerit . Proinde omnia vobis transmitto , Orate sedulo , & quod placuerit Altissimo & Potntissimo Domino hoc fiat , & me etiam in omnibus informate & in tantis libenter obedire cupio & volo : Et ita nolim neque diem istam praetermittere quin statim rursus ad vos transmittam . Interim vos & meipsum Dei omnipotentis bonitati immensaeque misericordiae commendans . Dat. Cromoviae , 16 Marcii , Anno 1587. Vester amicus & frater , Guilielmus manu propria . Magnificis viris Domino Joanni Dee & Domino Edvardo Kelleo & ad manus proprias . 1587. Recepimus tandem Trebonae Aprilis 2. Nos enim a Reichstenio 〈◊〉 & rediveramus antequam ad Reichstenium nuncius venit . 〈◊〉 Domini Charissimi amici & fratres , ad literas vestras nihil 〈◊〉 potui , quandoquidem per suas mihi literas D. Schomberg . de suo & 〈◊〉 〈◊〉 a .... tu significaveras , volui primum quae mihi .... 〈◊〉 〈◊〉 . 〈◊〉 si 〈◊〉 nova 〈◊〉 vel non audita , dominationem vestrain 〈◊〉 denuo certiorem redderc . Haeri noctu solus ad me venit D. a 〈◊〉 . relicto socio in monasterio meo . Coroniensi dimidium ab hinc 〈◊〉 & de negotiis mihi multa exposuit , de quibus uti intellexi , ex ipso & 〈◊〉 〈◊〉 Mag. significaverit , Uti potui intelligere , satis circumspecte & 〈◊〉 negotia sunt tractata usque huc , & spero etiam fideliter : Ad 〈◊〉 respondi , prout sepissime a me intellexistis , & nuper etiam literis 〈◊〉 〈◊〉 dicenda putabam Dom. vestrae scripsi . Tota res videtur consistere in adjuvandis aliquibus personis pecuniarum aliquo auxilio , & prout & scriptum sive .... memoriale mihi tradidit , quod transmitto Dom. vestris perlegendum & considerandum , & post , mihi remittatur oro . Charissimi Domini scitis quae sit voluntas Domini , proxima actio & aliae , ( mihi videtur ) annuunt ipsos adjutandos , fiat secundum ipsius cujus omnia sunt voluntate & misericordissima dispositione & expediantur eo celerius , prout cum Domino Edvardo locuti sumus . Ipsi respondeant Domino altissimo & potentissimo de fide quam ipsi praestabunt , sin vero aliter visum fuerit Omnipotenti Domino fiat ita . Rogo Dom. vestras Magn. quam amantissime piis suis ad Deum orationibus & mediis a Domino vobis traditis & concessis promovete , & adjuvetis Domini Dei nostri opus & voluntatem excqui . Socius remansit in monasterio , ut supra dictum , & conclusi cum Domino Schombergio , ut neque videam neque tractem cum illo , certis de causis , quas vobis significabit , & a me etiam intelligetis ; tamen ut eo sit melius contentus de duobus vel tribus millibus tallerorum ipsi procurabitur ad quaedam sibi necessaria comparanda in lucio sperat ipsum bene fore contentum pro tempore modo caetera quae majora sunt propter reliqua ut supra scripsi procurentur . Ego non sum ab Imperatore vocatus , sed meam de aliquibus expetivit sua Majestas sententiam de quibus rescripsi ut decuit . De actione intellexi Dom. vestras paratas ad praescriptum diem esse velle , bene est . Semper nos paratos esse decet & convenit ; Ipse benignissime quae in nobis desunt , sua misericordia & clementia inenarrabili perficiat : Placet mihi sententia Dom. vestrarum & quae initio & in prooemio actionis proponere velletis , de quo me informabitis , ad hoc me componam & expectabo humiliter responsum . Quae proponenda putabam nulla sunt alia nisi illa . 1. Si Imperator de rebus Polonicis a me quicquid sciscitari vellet , aut suspicione aliqua de me concepta aut fingendo sibi aliquid quomodo me gerere debeam . 2. Si Imperator de successione Regni hujus pro fratre aliquid tractare vellet quomodo me gerere debeam . 3. Si electio Polonica successura sit , quid de bonis meis paternis disponat Dominus , & mihi quid faciendum . 4. Debeo-ne de negotio Polonico aliqua cum Electore Brandenburgico aut aliquo Principe Imperii confidenter conferre , vel non . Cum quibus , quando & qua ratione . 5. Si miles aliquis conducendus & quando . 6. Si Pontifex aut Imperator de personis Dom. vestrarum vellet aliquid attentare , vel eas iterum relegare , vel quovis modo perturbare , quid agendum & ipsis respondendum . 7. Si de Thesauro nobis concredito aliquid Caesari sit 〈◊〉 quando , quantum , & quomodo . 8. Si Imperator mea opera uti vellet pro agendis Comitiis in Moravia & Silesia , si hoc suscipere munus debeam . De caeteri humiliter supplicent ut me ita disponere dignetur altissimus ut sibi soli placeam & serviam fideliter & 〈◊〉 〈◊〉 sui nominis 〈◊〉 gloriam & Reipublicae Christianae salutem . Si Dom. vestrae putant aliqua omittenda , aut quae offendere possent per amorem Dei oro , bene considerent : omittant aut emendant pro sua pietate & prudentia . Unum est quod omisi de propositionibus ; Quod constitueram in animo de Thesauro Domini mihi benigne concesso aliquas fundationes , hic in patria ista constituere . Deus scit mentem meam quem nihil latet . Si placet hoc meum misericordissimo Domino propositum vel non . Et praesertim si mihi alio ( divina ita disponente gratia ) sit commigrandum , vellem patria mea cognoscat , & tota posteritas quod amaverim illam , & optime de salute ipsorum & posteritatis senserim . Dat. Cromoviae faeria 5. post Pascha , Anno 1587. Vester ex animo , & frater & amicus sincerus Guilielmus manu propria . In nomine Patris , & Filii , & Spiritus Sancti . Amen . Gloria Patri , & Filii , & Spiritui Sancto : sicut erat in principio & nunc & semper & in secula seculo rum . Amen . In Actione Tertia , proponenda . 1. DEo Omnipotenti , Patri , Filio & Spiritui Sancto , offerimus nos humilimè , paratos ad Divina Oracula , monita , instructiones , informationes , & alia quaecunque in hac generali Actione , suscipienda , intelligenda , & exequenda , quae sua Divina Majestas , pro sua gloria & nostra consolatione maxima fore , praeviderit & decreverit . 2. Humiliter requirimus , an hic plenaria haec transigetur Actio : vel an nobis ad Cromoviam , cum necessariis nostris rebus , ( & quibus illis quidem ) properandum suerit . 3. Has nostri Domini Rosenbergii Quaestiones 12 generales , & alia 〈◊〉 ; in eisdem particulariter continentur , humiliter offerimus , tam ejus quam nostro nomine , illa & talia expectantes responsa quae & qualia a sede Majestatis Divinae , in suorum servorum consultationibus procedere , & olim & semper solent . 4. Et quia in eisdem Quaestionibus , nulla facta est mentio de usu pulveris quem sibi divinitus concessum habet , & aliquoties prius dictum fuerit , quod in hac Actione , informaretur de illius pulveris usu , nos , jam humiliter illam desideramus informationem . 5. Et quia extraordinarius iste vehemens favor Moschovitici Principis erga me incognitum jam est mihi & multis aliis contestatus , & manifestus , ( ago Deo Optimo Maximo gratias quantas possum maximas ) & quia incertus sum ad quem finem Deus illum eius favorem erga me , dirigere velit : humiliter peto & mihi a te ( Omnipotens Deus ) informatio 〈◊〉 de isto fine , & voluntate tua in hac parte , & quo modo ejusdem Nunciis respondere debeam , si qui jam 〈◊〉 de caetero . 6. An non debeamus nosmet disponere , ( ut alias , aliquoties praemonitum est ) ut 〈◊〉 , lapidem Philosophorum ex methodo Dunstani conficiamus : quae methodus , quia mihi non constat , saepe me hactenus fecit videri quasi in hoc labore tardum , 〈◊〉 , vel ignavum : Vbi , contra , quam est paratus animus meus & manus & pedes & omnes vires tam animi quam corporis mei , Tu nosti , Tuque ( O Deus ) testis esto meus . 7. Illa Praxis , cum poculo ferreo , canali vitrea , calce &c. nondum nobis succedit ; 〈◊〉 , ad illius quoque Conclusionis veritatem practicam obtinendam , libenter sciremus , quid est quod nos hactenus impedivit , vel quid nobis deest , ad veram intelligendam , & perficiendam praxim ill am . 8. Thomae Kellei decumbentis valetudinem & sanitatem , tibi ( O Deus ) commendamus , & supplicamus , ut illi , nobisque propitius esse velis : illumque sanum & salvum nobis reddere & confirmare digneris ad nominis tui laudem , honorem & gloriam , ex fideli ejusdem posthac servitio , & officio : erga divinam tuam Majestatem . Amen . 9. Joanna , uxor Ed : Kellei nostri , Omnipotenti Divina 〈◊〉 tuae supplicat per me , & ego humilimè ( ejusdem Joannae 〈◊〉 ) 〈◊〉 ( O Deus ) supplico , ut illi velis esse misericors , clemens & benignus ; & ut 〈◊〉 multiplices ad te preces pro faecunditate cum hoc ejus marito 〈◊〉 〈◊〉 respicias charitate : & ut illi hoc contribuere velis 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 servitii ( erga hunc suum mariium ) praemium , ut 〈◊〉 〈◊〉 〈◊〉 & cum 〈◊〉 gaudere possit beata : respice quaesumus hanc 〈◊〉 〈◊〉 , ut a multis olim piis faeminis & viris candem accepisti , & 〈◊〉 concessisti 〈◊〉 Misericordissime Pater , per Filium tuum , Dominum nostrum Jesum Christum . Amen . 10. Pro mea Jana ( O Deu ) humilimè gratias ago , quod hactenus tam clementer & pie illam liberaveris a suae radicalis infirmitatis contagione : contra quam & medicinam facere , me docuisti : & me ut facerem adjuvisti , factaeque eam virtutem concessisti , ut illa remedii optati nobis praeberet signa , qualia nostra imperitia magis sperat esse bona & certa , quam recta ratiene dijudicare potest , hoc igitur symptona egestionis sanguinolentae quid sit nescimus , an morbi alterius indicium , an dictae Medicinae adhuc in sua virtute & efficacia procedentis , operatio . Tuum ( O Deu ) ne dedigneris impartire mihi consilium : & de fluxu illo frequenti , ex ejusdem Janae auribus , libenter audire vellemus remedium aliquod . De Angliae & Reginae ejusdem statu , si aliquid scire nobis expedit , libenter audiemus . London , At Mrs. Goodman her house . Martii 20 à meride hora 4¼ JESUS Omnipotens sempiterne & une Deus . MIttas lucem tuam & veritatem tuam , ut ipsa me ducat & perducat ad montem sanctum tuum & Tabernacula . Amen . ..... I am blessed Raphael , a blessed messenger of the Almighty , I am sent of God , who is blessed for evermore . Amen . John Dee , I am sent of God for thy comfort first to certifie thee thou shalt overcome this thy infirmity , and when thou art strong in body , as God in his goodness will make thee , THEN thou shalt have all made known unto thee of such things being not come to pass as have been before spoken of , because that thou shouldest take comfort in God , that thou art not left from the comfort of Gods blessed creatures . Now God hath sent me at this time whereby thou shalt be satisfied , THAT when thy body is able to abide the time of my service from God to be delivered unto thee by me Raphael : Thy friend John Pontoys yet liveth , but his time is likely to be short . Ask at your will. Δ ..... O God , I am beaten into a great attempt , to make the counsel privy , of my beggery , and to offer the Earle of Salisbury , such my duties as I may perfect to his content . How standeth this with your good liking ? Δ. Spiritual , Thou shalt have friends , in thy suit , and thou shalt have foes , but through Gods Δ. Spiritual , mercies , thy friends , shall overcome thy foes and thou shalt see how that God in his goodness will work mightily in his power for thee . Proceed in thy suit so shortly as thou canst finde thy health in body able : And for thy health use thy own skill , that God hath , and shall guide thee withall to thy good and perfect receiving of thy perfect health . Δ ..... Of the blood , not coming out of my Fundament , but at a little , as it were a pin hole of the skin . Raph. That the which thou hadst no knowledge to help thy weakness , God in his mercies did send thee therein present help , the which but only for that issue thou couldest not have lived . And for the cure and thy help , the same God will work with thee in thy heart and minde so , that it shall be known unto no man , but by Gods merciful goodness delivered unto thee , such wayes and means as shall be thy help , and restore thee to health again . This God of his mercy hath sent me to deliver this short message , because of thy weakness , Thou art not strong to indure them , therefore such is Gods goodness to let you to understand that after the tenth day of April , I will then appear again , and thou shalt understand much more what Gods will and his pleasure is to be done in Gods services , and for your good , and so for this little short message , I have declared unto you the will of Jesus Christ : And so for this time , In the Name of the most highest Creator and maker of Heaven and Earth , I do now return at his will and commandement , and I am ready at all times when he shall command me to appear to thy comfort . His Name be praised evermore . Amen , Amen . Δ. Amen . Friday 24 Martii hora 9½ DEus in adjutorium nostrum intend as D. D. R. R. ... Zebaith ..... The Omnipotent God be praised for evermore , his holy Name be glorified . Now John Dee , I Raphael am n w come at Gods pleasure , and at his commandment to speak with thee , and make known unto thee as far forth as in my power lieth to speak God hath sent me to declare unto thee : the cause of thy desire now at this time , John Dee , as thou art an earthly man. , if thou dost desire to have help from God of such things as earthly men cannot he without while they have time here in this mortal life , thou desirest to have knowledge as concerning things hid , the which I Raphael have no delight , neither pleasure in speaking of any such earthly matter , or earthly cases . But my delight is in the Almighty , and in his wisdome . But notwithstanding at this request , and thy inward desire in God to be certified of this treasure , the which these two men whom thou knowest do speak of , they ever had a time appointed of God for it , and it was not used accordingly as they should have done . Now this second time , because you have a desire to have help and knowledge at the hands of the Almighty , I Raphael do command thee and those men whom thou knowest , that they shall not intermeddle , or to take it in hand before the tenth day of January be past , f r if they do , they shall not prevail , for that is a time that God hath best appointed for the said purpose , and for the quiet enjoying of it ; so when that day is past , then let them in the name of God enter into that 〈◊〉 . And if they will be such men as they ought for to be , and as Gods will is that they should be , to deal faithfully and truly one with the other in deed and in word , God will then bless their good purpose , and bring it to their head when they shall take in hand to open the earth , God will presently at that instant then suffer their good purpose to take effect , and the matter to be effected and had , so that they shall not be put off , if they shall heare or see any thing that they shall dislike , but safely to stand in the hope , and craving at Gods hand to have that good help to be a warrant between them , and all hurt and danger whatsoever may behappen , and so overcome . I say , If they will faithfully pray unto God with their whole trust in God , God will bless their good success , if they be otherwise , then as good never stir , and their good success will be against them . So I Raphael have made kuown unto thee Gods purpose in this thy request . For this I have said . John Dee , I Raphael , did make known unto this desire of that secret , and that great gift that gave unto thee in such order and manner as thou knowest where thou hidst it , and that never as yet hadst the knowledge and the wisdome that God will give thee as concerning that , and many mo such unto thee : So this rare gift being taken away from thee by them thou knowest , by taking thy key , and so taking of it from thy keeping , it was the will and purpose of God , that I Raphael should give such ... that thou shouldest have knowledge ... of the same . Thou shalt take such course .... thou mayest obtain it again , and when thou hast it , thou shalt put it into the same chest again , and commit it into the custody and keeping of thy very friend John Pontoys , and he shall , and will deal faithfully and friendly with thee in keeping the same until such time as by that ... the which thou knowest is promised unto thee , that thou shalt receive the perfect understanding of the hid knowledge and secrecie of God that is not as yet made known unto thee , and ..... as hath been said , so shalt thou have such wisdome delivered unto thee by me Raphael that shall come in such ... and order as hath been late made known unto thee for thy good in such short and speedy time to be performed , and so thus much I have made known unto thee , as God hath in store for thee to be performed . Thus much I have now said , and given thee cunning to keep it in such maner as I have spoken , or else thou wilt be disappointed of that , and ... it will hide such purpose as God will have come to pass , so in his mighty power command me to come . I have for this matter finished ; If thou have any thing speedily , ask in ... for I am to depart . John Dee , If thou wilt have all thy cause then .... as thou must shew unto thy liking and hers what thou hast drawn , and crave for good assistance it ... of ... desiring his help , and ... unto her the disease .... to go to such men that shoald give thee further instruction thy best as I have said to shew unto her that thou hast done ..... and he will ... in thy case unto ..... and Canterbury , and so the faith shall triumph in short time , and if this be ..... Julii 9. hora 4. a meridie . Δ. After my Prayers for a quarter of an hour , a Voice said , I am Raphael whose voice thou dost hear : To morrow morning at nine of the clock God will send me to thy sight . Δ. So with thanks to God I ended . Δ. Mittas lucem tuam & veritatem tuam , quae nos 〈◊〉 & perducant ad montem sanctum tuum & coelestia tua tabernacula . Amen . Barth . As for you , the Creator of God doth appear . Δ. Benedictus qui venit in nomine Domini Halleluia . ...... Blessed be God the Father , and God the Son , and God the holy Ghost . All honour and power be ascribed unto the living God for evermore . Amen . Δ. Amen . John Dee , I am Raphael , one of the blessed and elect Angels of the Almighty ; and at his will and his good pleasure , he hath commanded me to appear here at this time , to set forth the will and pleasure of the Almighty God. John Dee , my message that I have at this time to deliver unto thee , is of great force , in that God would have thee to do . And whereas it was said at my last appearing at this beholder , that I would appear again , and now it hath pleased God to send me to perform and make known according to that which was then said , that all things before promised should be made plainly known what Gods will is to be done in all that hath been before said . Now I do make known unto you the plain meaning and understanding thereof . First th u hast been promised the secret knowledge and understanding of the Philosophers Stone , of the Book of St. Dunstans , to have the knowledge of them . It is since a long time , as thou knowest to mans reason , and to the minde of man , a few years is with man thought to be big ; and now God hath been thy keeper , and most chiefly created thee , and hath suffered thee to have time to live unto this age : and furthermore , thou dost like unto thy Nativity , and considering thy great age that the course of Nature for age , is likely , by thy reason , to take place . BUT John Dee , thou 〈◊〉 well remember unto whom , in the holy Scriptures , that God in his mercies did adde and put to fifteen years longer than the time was set him : So think not but God in his mercies will be as great unto thee . And now to come to the matter whereby to lot thee to understand why thou hadst not thus these rare gifts and promises performed unto thee , it was the will f God to keep them away , and to suffer the heart of thy supreme head and governour , under God , to be hardned against thee , that thou art no better account made of unto him , but to be such an one that doth deal with Devils and by Sorcery , as you commonly term them Witchcraft : and who doth , and who hath informed him , to be thus evil and hardly informed against thee , but only the Devil , and by the hatred of thy secret enemy whom thou knowest ( Salisbury I mea ) and all malice and enemies that he can by his Devils , Maserien , Hermeloe , the four wicked ones , the which are accounted the four Rulers of the Air , whose names be Ories , Egym , Paynim , and Mayrary : They be the Devils that he doth deal withall , that he through their enticing and his , he thinketh to be pleasant and good wisdom that he receiveth at their hands ; That he and his Devils do seek thy overthrow in all good things , and doth and shall , so far forth as God will suffer them , seek all the malice and hindrance in all good causes to be done to thy good . Therefore now John Dee I am to let thee to understand plainly what Gods will and his great purpose is to have thee to do , although it may seem hard to thy good liking , considering as thou dost think , the weakness of thy body , and course of age : yet notwithstanding , that same God that hath been thy protector and keeper until this present time of years , that same merciful God shall keep thee , and make thee able to perform things that shall be made known unto thee ; for God will not bestow such rare gifts as I have before said , amongst those which be unworthy of such great blessings from the Almighty . For God will not bestow Pearls amongst those that will not believe nor understand that God hath any such blessings to bestow upon men : for I say unto thee , John Dee , that if God should or would bestow those blessings upon thee , even at this present , or at any time to be shortly performed and delivered unto thee : Then , except that thou shouldst make all things plainly known of Gods secrets delivered unto thee , unto thy supreme head under God here upon earth , and likewise thy enemy to be partaker in these secrets and great gifts of God , if thou wouldst not perform as much unto them , as God should give wisdom unto thee , therein , thy life would and should , by the envy and malice of those wicked ones , and by thy great enemy thou shouldst speedily be cut off from this life , but God will not have it so . So if thou wilt do as God shall command thee by this message , thou shalt have all these messages , promises and wisdom , both for the Philosophers Stone , the book of S. Dunstans , the secret wisdom of that Jewel that was delivered , as thou knowest , in what manner it is plainly known unto thee . So now it is the will of God to suffer thy supreme Head his heart to be hardned against thee ; and likewise for thy great enemy for his wicked instructions against thee , God doth suffer it so to be , even as Pharaoh his heart was hardned against the children of God , so standeth the matter against thee with them . It is the will of God so to suffer it to their great account that they shall have to make , when it shall please the Almighty that that time shall be , that they must render unto God their accounts . Now John Dee it is the will of the Almighty to send me Raphael to deliver unto thee this Message , the which will seem unto thee to be very hard : yet as thou art the servant of God , and one whom God doth favour and love ( although the world by wicked enemies doth hate thee ) willingly and obediently follow that course the which God in his mercies at this time shall make known unto thee . Thou 〈◊〉 ( if thou wilt obey the commandment of God , by me made known unto thee ) take a long journey in hand , and go where thou shalt have all these great mercies of God performed unto thee , and God will shew thee as great favour in the sight of God , as ever he did shew unto Joseph , who was sold into bondage , as thou knowest , and in all his 〈◊〉 and troubles 〈◊〉 was with him , and delivered him : So , if thou wilt follow this commandment from 〈◊〉 delivered unto thee by me Raphael , that thou shalt not doubt , nor waver in thy mind , but God will be merciful unto thee , both in this life and in the life to come : and think God will not command thee to take such a journy in hand , but that he doth know that is best for thee , and he will preserve thee , and keep thee in thy journy . And thou shalt find in thy journy , that God shall and will deal 〈◊〉 with thee in finding ease of the infirmity of the stone , that the Angels of God shall direct thee in thy heart and mind , how thou shalt use thy body , to the health and comfort of thy strength . And when thou art at thy journies end amongst such friends beyond the seas as thou knowest , God shall and will raise thee as faithful friends ( as now I have said before ) as Joseph had , so shalt thou be favoured with God and man ; for it is the will and purpose of God to have thee to be obedient unto this the which I do make known unto thee , because thou shouldst not remain here , to be beholding unto those that are thy mortal enemies , and had rather to hear of thy end , than otherwise to hear of thy well-doing , or any good to be done unto thee by any man ; it is a grief and a spight in head and mind unto them , that thou shouldst come to any help , or things necessary for mans use here upon earth , the which man cannot be without . And John Dee , I am to command thee , that so shortly as thou canst by all means possible , set thy things in order , for thy Wardenship , and in all other causes of worldly affairs . And for maintenance to further thy journy , God will most graciously raise thee up some good friends to be helping unto thee , that thou 〈◊〉 have maintenance in thy journy . And thy very friend John Pontoys shall by Gods favour come home , and he shall and will be a great aid unto thee , t perform this course the which God by me hath commanded thee to undertake : That where thou dost 〈◊〉 now in want , and to be 〈◊〉 unto those , who do not love thee , neither in heart do wish thee well ; so God would have thee to be where thou shalt do him service , and God will give thee long days in so doing , and 〈◊〉 this his commandment and will by me Raphael , the which message I am at Gods will and his pleasure plainly to make known unto thee , that it is his will to have thee to follow this course , in which God will have thee to enter into , Not fearing nor mistrusting the weakness of thy body , but that God will preserve thee for that time , as shall be his good will and pleasure , that thou shalt have life here in this world , to be as merciful a God to deliver thee from all hurts and dangers , and from all infirmities , even with as much health as thou hast had in this time as thou hast lived thus many years ; so God will have thee to follow his will in this direction , and then thou shalt have all things aforesaid performed unto thee , and thou shalt then have such favour , that thou shalt behold his blessed Creatures with these thy mortal eyes : and if thou wilt perform to the uttermost of thy power this message from God by me delivered ; Then G d will in his mercies perform all that is promised unto thee . And except thou wilt be willing and dutiful so much as in thee lieth to make good this , the which I have through God , means declared what course thou must take ; and if thou dost it not , then God will not no more send unto thee , to the beholding of any mans earthly eyes , any of his blessed Creatures . Therefore I command thee from God , as I am his faithful Minister and blessed Angel of God , that thou shouldst not doubt to take this journy in hand , for God will be with thee and for thee , and his blessed Angels shall be thy comfort , even as the Angel of God was the comfort unto young Tobias in his journey , so God will deal with thee in thine . And so I have delivered unto thee what God will have thee 〈◊〉 〈◊〉 . It is the will and favour of God to give the as much understanding of Gods mercies towards thee yet for to come , as ever mortal man had delivered unto him by any spiritual Creature from God. So now I have fully ended my message . Therefore , see that thou John Dee be as ready to perform it to the greatest of thy power , as lovingly in giving God thanks for this message delivered , because I would have thee to be such an one as shall not end his dayes in reproach , and rejoycing of thy enemies , but thou shalt have time and days to live , that when thou diest , and shalt depart this world , thou shalt die with fame and memory to the end , that such an one was upon the earth , that God by him had wrought great and wonderful Miracles in his service . And thus to Gods honour and his glory , I have ended my message , yielding unto God all honour , and praise , and thanks for all his blessings , and his great benefits bestowed upon his Creatures , both now and for evermore . Amen . Blessed be God in all his gifts , and holy in all his works . Praised be God. Amen , Amen . Δ. Amen . Δ. Now , O God , as I have willingly yielded unto thy will and commandment of undertaking a Journey : so I beseech thee that it may stand with thy good pleasure to notifie unto me the Country , Region or City unto which thou wouldst have me direct my course from hence-forward . Δ. Nothing appeared . A Voice ..... A Voice ..... In the Name of God , to morrow at ten of the clock . Δ. So be it . Δ. All thanks , praise and glory be to God the Father , God the Son , and God the holy Ghost , now and for ever . Amen . A Note to be considered . Mr. Ecclestone . In the house at the breaking up of the place were these : Bolton , Lettice Gostwich a Maiden , Cook and Dairy-maid . TO know the house and place therein where it is ; or if it be in many places divided , which they are . Or if any other be privy of it , who may give any evidence . And whatsoever may make this a perfect work , to Mr. Ecclestones reasonable contentment , most humbly and heartily I beseech God to make known now unto us , and so the praise and thanks due to God for his mercies , to the best of our power to be yielded unto him . Saturday , Julii 11. hora 10. ante meridiem . Note , In the Original two Schedules are pinned across this page . The first Schedule . To enquire , 1. THe Name of the place whether I am to direct my total Journey . 2. Whom shall I have in my company besides John Pontoys . 3. What of Patrick Sanders . 4. What of my daughter Katherine . 5. What of my standing Books and other appurtenances . What of Mr. Bardolf to go with me ? Or , Of Mr. Dortnall his Companion ? 6. What shall my Son Arthur do , to his help and comfort in his intended travel ? 7. Shall not I at any time return hither into England again ? Shall I make account to keep some title of enjoying my house at my return ? Mr. Ecclestone his Case . Junii 27. 1607. The second Schedule . THe Name of my House is Eccleston of Eccleston , the mans Name whom I suspect is Thomas Webster Carpenter , of the age under fourty , not more , within the County of Lancaster . The place was in a false Roof adjoyning to a Chimney called New Chamber Chimney . Edward Ecclestone . Thomas Webster the Thief . Note : There being a Figure in a single leaf of paper , and the same having no direction where it should be placed , I thought best to place it here , the page immediately aforegoing making mention of one Webster a Thief ; and here being words which ( if I mistake not ) relate to such a business , an unquam recuper abitur , whether that was stoln shall ever be recovered ; and , In quo loco jam est , In what place Webster the Thief is at present . 1. Significat Domina Ascendentis & octavae , recuperari posse . 2. Applicans per sed cum receptione , recuperari posse significat , sed cum difficultate aliqua . 4. Nota locum , & signum est : & Ancilla vel foemina aliqua consideranda est . 4. Luminaria sese mutuo respicientia , non posterdum fore denotat 5. & maxime cum Dominus medii 〈◊〉 carpere 7. sexali radio respiciat sed interim 7. domum comburat . JESUS A Domino factum est istud & est mirabile in oculis nostris . Ex stercore erigit pauperem ut collocet eum cum principibus populi sui . Amen . Mittas ( O Deus ) lucem tuam & veritatem tuam , ut ipsa nos ducant , mirabilem in me fac misericordiam tuam , & sapientiam tuam in corde meo figas . I Am Raphael that speak , if you will have me to appear , proceed in haste , for God hath appointed me great service to do . Δ. In the Name of Jesus , we desire your answers and instructions to these Articles here slightly noted . 1. Raph. In the Name of Jesus Christ , I Raphael am now sent unto you to deliver unto you your question so far forth as God his will and pleasure is to command me , and I must make a short continuance with you , for I have service of God commanded me in haste to be done , in his blessed Name I am come to fulfil his will in your desires , and therefore in his Name go on . 1. Δ. The name of the place . Raph. John Dee , thou hast been a Traveller , and God hath ever yet at any time provided for thee in all thy Journeys , so much Gods favour and his mercies is such toward thee , that this thy request and desire to be known , What Country is best for thy good : God hath referred it to thy own will to make choise , in what Country or City thou hast thy best minde unto ; and when thou hast made thy choise , if it be Gods liking , and to thy good , it shall be directed unto thee ; otherwise , if it shall be made known that some other place shall be better for thee : Therefore take thy own choise and liking . Δ. Raph. John Dee , he that hath commanded thee to take this Journey in hand , he will provide for thee in Germany , or any other Country wheresoever thou goest . Therefore let thy good will and liking be in placing thy self , if thou wilt be near unto England or far off . Δ. Whether is best , I know not . Raph. I have said , that wheresoever thou wilt , God doth prize thy willing desire , to fulfil that God doth command : think but thou satisfie and rest in taking thy own choise , God will provide for thee , whither and to what City thou hast a minde or will to enter into , and always Gods good Angel shall hold thee , and ever give thee to understand , what and where shall be ever best for thy good liking , when thou art there . Therefore take no care , he , that Almighty will provide for thee , that thou shalt be so governed with his goodness , that all shall stand well with thee . 2. Δ. Whom shall I have in my company beside John Pontoys ? 3 , 4. Raph : John Dee , thou of thy self dost best know that without thy daughter ; thou can't not be without her : and likewise God hath sent thee a very honest and well-disposed young man to go with thee in thy Journey . And for John Pontoys , he shall be one , as thy greatest comfort and special ayd , next unto the Almighty . And for any other else , it is at thy own good will and well - 〈◊〉 whom thou wilt chuse to make fit thy purpose for necessary uses , for help , about thee , Servants I mean. 5. Δ. What of my standing books , and other appurtenances ? Ralph . John Dee , thou hast spoken already of a very good course to send them away , not all at once , but some at one time , and some at another , and God shall and will give thee good success rein : and let thy friend John Pontoys , let him provide for all such purposes , and so shalt thou do well . Δ. As I have been heretofore hindred of many of good purposes fulfilling , so perchance the King will not be willing now to grant me licence to pass over sea . Raph. He shall and will grant thee licence . 6. Δ. For my Son Arthur , do to his help and comfort in his intended travel . Raph. If thy Son do like his course to travel , he shall in the mean while do well , for thy sak ; being a father unto him , God will favour him . And when thou art in place where God hath commanded thee to 〈◊〉 , in short time after thy being there , thou shalt be able to do him good , in helping him for such things as 〈◊〉 now wanteth , and then thou shalt tak him near unto thee , so that he may have a comfort of thy fatherly help , and thou to have comfort of his well-doing : and so for this I have certified thee . 7. 〈◊〉 . Shall 〈◊〉 I at any time return hither into England again ? Raph. Thou shalt be better able in health and strength of thy body to come into England again , 〈◊〉 thou wilt : but thou shalt see and perceive thy self so mercifully provided f r , that thou wilt have but little minde or willingness , to come into England again , such shall Gods great mercies be towards thee . Δ. Then I perceive that I shall not make any great account of keeping my house at 〈◊〉 for any my return hither . Mr. Eccleston his Case of his money taken away by one Thomas Webster , &c. Raph. Thou dost take an hard matter in hand . This man Thomas Webster had it , and hath it in his keeping as yet , but he will not yield that he hath it . And for Eccleston to deal by extremities with him , he shall prevail little , he shall not thereby obtain his purpose . But by friendly dealing with the party , and in proffering him to be a partaker with him , he may yield unto Eccleston . But otherwise , the matter will grow hard . I would from God advise thee , John Dee , to enter as few of these matters as may be , for this will not be compassed , except that he shall proceed into the mans house according unto Law ; and then he shall 〈◊〉 himself into trouble , and for the thing never the better : but , as I have said , by friendly dealing he may yield , and so far forth as it shall please God , I will work by Gods favour to make him yield . And thus much I have said , and let it suffice . It doth remain as yet in a Coffer that is somewhat of a white colour , but he will , if he be stirred , he will then remove it , and hide it in the ground in a little Parlour that he hath . And so I have spoken and answered thee at this time , as concerning Δ. Money I had sent me from the Emperour by Hans Bik : I marvel that it is not yet come hither . Raph. For that , John Pontoys will make known unto thee , all to thy good . And in whose Name , and in his whose Power I came , so now again I return to that place , to the which in his mercies bring all his blessed Creatures , yielding all honour and praise unto his holy Name , I end . Amen , Amen . Δ. Amen . 14 day of July , hora 11½ . Δ. AS I sate at Dinner with Bartholomew Hickman , my Daughter , Patrick and Thomas Turner , about the end of the Dinner Bartholomew heard a Voice , saying , To morrow half an hour after 9 of the clock , give your attendance to know the Lords pleasure . Δ. As near as I remember , so he said , or to that effect . 1607 Julii 15. hor. 9½ . ante meridiem . JESUS . In nomine Dei Patris , & Filii & Spiritus Sancti . Amen . Mittas lucem tuam & veritatem tuam , sapientiam & omnimodum auxilium tuum , Domine Deus , ut tibi serviamus sancte , fideliter & constanter omnibus diebus vitae nostrae . Amen . Barth . ..... The Creature . IN the Name of him that created me Raphael , and all the blessed Creatures , and likewise in his power made all the world , and all things therein contained : Jesus Christ of his great goodness hath sent me now at his will , and so I am bound at his will to return , when his pleasure is . All honour be given to him , being God Almighty for evermore . Amen . John Dee , I am Raphael that last appeared unto you , and I through Gods good pleasure did set down and made known unto thee , what pretended course God would have thee to enter into , and his will is such , that so far forth , and so speedily as thou canst , to proceed in it , because that God hath great service for thee to do , when thou shalt be there placed . And now I do let thee understand , that as concerning Eccleston his suit and matter that I did at my last being here speak of , so far forth as it pleased God to give me his free will : and now God hath sent me for favour that God doth bear unto thee , and not for no cause else , I Raphael do now tell thee , that this matter , and all such like unto it , are not for me to enter into , neither for any such as be of that high Society and Calling as I am of . Yet notwithstanding , I am ready by Gods merciful goodness to command those whom God hath and doth appoint to serve under me : and such his blessed Creatures being those that do stand in his presence , I Raphael will at Gods pleasure command those that shall deal in Ecclestons suit , in constraining by such Creatures as I have made known unto you , that they shall force and constrain these parties , as he which he had in hand ; he is one , James Bolton is another , and the Treasure was carried to the Carpenter his brothers house ; and there , as I did shew unto thee , a Coffer of white colour . Those parties are so troubled in minde , that they cannot be quiet , how or where to place the Treasure , because they would keep it close . But let this suffice and satisfie for the whole answer in this his suit : I Raphael through Gods power will command such Creatures that shall constrain those parties to bring the matter to true light , and confess the said Treasure ; and he , the party the owner to have his money again , in so short time as may be pleasing and acceptable unto the Almighty . God will have the whole matter made known in this order , without any further trouble unto the parties : but it is his will that he shall examine them in friendly manner , if they will not yield , then by the force of a Justice in examination ; but they will not yield till such time as I by these Creatures shall make them to yield , through Gods help , to their sorrow ; and so the party the owner shall so come by his goods again . And now I have answered you in as ample manner as God will have me ; for ( as I have sai ) such matters are not for me , but that course that I have now declared , by Gods help shall be performed . And so in the Name of the Highest for this I do now end , giving praise to the Almighty . And furthermore , John Dee , in few words , for thy sake , If this Window by his Creatures , should have medled in the cause , they should have had a great labour . But notwithstanding , that which I have spoken of , is sufficient , praised be the Name of God : and so I end . Δ. If it should not offend , then I would gladly know the sum of the Treasure . Raph. Two thousand and a half , and odde money . Δ. How , in gold and silver ? Raph. More then three parts thereof in gold . Δ. Most humbly and heartily I thank the Almighty for ..... Raph. John Dee , if thou dost doubt of any thing as concerning the entring into the course of thy Journey ; and likewise , if thou dost doubt of any thing that shall be against thy good success when thou art there , Now speak , and I shall through Gods mercies make thee answer , as it may and shall please God to the good direction of any thing that thou shalt doubt of , for God will not command thee to enter into that Journey , but that he will most mercifully and graciously be thy keeper , and deliver thee from the hands of thy enemies in thy Journey . And for the good health of thy body , God will so carry thee in good health , that thou shalt set forth such service when thou art there placed , that shall be thy great comfort unto Gods honour , in making of his marvellous works to be known . And thus much for thy comfort through Gods merciful goodness I have made known unto thee : and so I end . Δ. ..... John Dee , God doth know all this that thou dost speak of . In few words , to end many words , 〈◊〉 will so direct thy wayes in ending such troubles , as shall be to thy good and speedy finishing . Δ ..... John Pontoys , before such time as thou shalt have any great cause to use his aid , and furtheremore , God will so work for thee in the heart of his Master ( whom he is Factor for ) Stapers I mean , that Stapers shall with all the aid and help that he can to further 〈◊〉 good proceeding . And so God in all cases will thus graciously deal with thee . And now is my full time to depart in Gods peace , and to serve him from whom I came , his mighty Name . Δ. I fearing his sudden departure , did earnestly urge at his hands , to know the truth of Tobias his history : and so half unmannerly did interrupt his speech with my question . John Dee , I am Raphael that is appointed of God to be thy Guide in this thy Journey ; and I am that same Raphael that was the Guide unto young Tobias in his long Journey , and delivered him from the power of the wicked Spirit Asmodeus , who had , as thou knowest , how many he had destroyed : and I brought him through Gods power home again , and delivered him in health unto his own parents . And thus much I have made thee plainly to understand without any doubting to the contrary . And so now once again I do depart . All honour and glory to the everlasting God , both now and for evermore . Amen , Amen . Δ. Amen . 17 July . AFter dinner ( horam circiter 4½ . ) as Bartholomew and I talked of divers of my doings with Mr. Kelley , a Voice produced this to Bartholomews hearing , A Voice . ..... I , John Dee , I have heard you all this while . Thou shalt be able to do , and to see , and to understand more than all this as thou hast spoken of , according as God hath promised thee . Δ. Blessed be his holy Name , and his mercies be magnified on me , to the honour of his holy Name . Amen . Δ. Note ..... Upon occasion of further talk and speech of my Jewel that was brought , I asked Bartholomew if ever he had seen it since it was set in gold ; and he thought that he had not seen it : Whereupon I went speedily to my Chest , unlocked it , and took it out , and undid the Case , and set the Stone in his due manner . And by and by did Raphael appear in the Stone , and in voice said thus , as followeth : Raph. In the Name of Jesus Christ , I am Raphael whose voice thou didst hear right now . And now , in Gods holy Name , for thy good , and for thy comfort , I have , now , here , in this Pearl entred Possession , in 〈◊〉 hereafter to be that blessed Creature , to be obedient unto Gods Commandment , to serve thee at all times , when thou art placed in thy Journey , which God hath commanded thee . And likewise thou shalt have the book from whence this came . And that Dust which thou hast in keeping , ( the which thou dost make account of 〈◊〉 better but dust ) Then it shall be turned to the right use , from whence it was : and to that good purpose , that God hath ordained for to do . And now it was the will of God , that I should speak unto thee a few words of this good comfort to be performed . Praise God , honour his holy Name , for his great blessings now and for ever ; That it did please the Almighty to send me to your presence , in token of his love , for his great mercy . And so now , in his Name I go again into the presence of the Almighty , whose Name be ever praised , with all his elect Angels , and all the blessed Creatures of God , and all the blessed Creatures upon earth , praise his Name for evermore . Amen , Amen . Δ. Amen . Δ. O Lord God , most humbly , heartily and sincerely I honour thee , praise thee , and extoll thy mercies , and most loving kindness , for these , and all other thy graces and blessings on me . Accept , O God , my hearty thanks , and enable me so to thank thee , as may be a most acceptable sacrifice unto thy Divine Majesty . Amen , Amen , Amen . 1607. Sept. 5. hora 9½ . Mortlak . 〈◊〉 Mitte lucem tuam & veritatem tuam Domine , quae nos ducant & perducant ad montem sanctum tuum & ad coelestia tua tabernacula . Amen . Barth . He is in the Stone now . Benedictus qui venit in nomine Domini . O Most merciful Lord and Saviour Christ Jesus , who is and was the Creator and Redeemer of Mankinde , and of all his blessed Creatures . In his power I Raphael am now come at his will and commandment , and so likewise at his good pleasure I must then return at such time as he hath commanded me . John Dee , in the Name of the Most Highest , I am come to deliver unto thee this my Message , the which God in his goodness hath commanded me . First , I Raphael am sent of God at this time most chiefly to put thee in that good remembrance of my last appearing to your presence , to let thee to understand , that look what course God in his mercies did set then down , what way thou shouldst take to enter into this Journey , the which God in his goodness is most willing that thou shouldst enter into . For , John Dee , God hath declared , and made manifestly known unto thee at my last appearing , what service God would use thee unto , and all such purposes that were the last time spoken of , shall be by Gods favour and his merciful good gift performed unto thee : and fear thou not , but God will safely help and preserve thy body in thy Journey , to that end , that thou shouldest be in that place wherein thou mightest have time to enter into all such service as God hath by me made known unto thee . For , John Dee , such hath Gods mercies been in suffering wicked men to prevail against thee , and they have and do make a scorn of thee here in this thy Native Countrey : So it is with thee as it was with Christ and his Apostles , being most cruelly used in their own Native Countreys ; so John Dee , God hath suffered those wicked men to pluck thee down in worldly affairs , the which should be maintenance for thee and for thine , and without such maintenance man cannot be without , while be is here in this vale of Misery . Such wicked men have most cruelly used thee , even as Job by Gods sufferance , who suffered the Devil to prevail against him : yet Gods mercies be so great unto thee , that although they ( most wickedly ) have robbed thee of thy possession , yet God would not suffer those wicked ones by any of their malicious practices to prevail in any wise to hurt thy body , as Jobs was : For if they ( 〈◊〉 their wicked purposes ) could have wrought such cruelty against thee , thou hadst not been a man living here upon earth until this time . So John Dee , thou dost know who is thy mortal enemy , who , rules next unto your earthly King. Δ. Why thou maist well know , for I have made it known before time unto thee , that he is not thy friend , though thou hast not offended him in any wise . Therefore , because that this thy Native Countrey is not a place fit for Gods purposes in his wisdome to be bestowed upon thee here , Therefore at my last Message , God did send me to make known unto thee , whether he would have thee to go , that there thou mightst be a man ; and that man , whom God hath appointed to make his Wisdome known : for thou art that man whom God hath chosen , that ( accordingly as it was said yesterday ) that no mortal man in flesh , but onely Enoch , had or shall have the like wisdome made known , plainly to be understood by any man , or thou thy self shalt understand and receive at the hands of the Almighty . Therefore it is his will and purpose of God , that he would have thee in that Countrey , for this thy Native Countrey is not worthy of gifts that thou shalt receive at the hands of God , to come , and to be made known unto those which be not worthy of such great gifts of Gods wisdome , to come amongst those that be unworthy . Therefore , John Dee , in all these matters the which in favour at this time made known unto thee , the chief and greatest cause of this my coming unto thee , is to make the matter plainly known , that God in his mercies would have thee with all diligence that thou canst possibly , to haste thee to that Countrey where God doth command thee , and at my last being here thou knowest what was my Message , therefore do thy diligence to fulfil it as thou canst , and God will put his great helps unto thee , in strengthning of thy body , and otherwise , which shall be to thy good . And thou being once in that place where God would have thee to be , thou shouldst well perceive and plainly understand , that God will most mercifully work with thee for thy good in performing all such promises , the which hath 〈◊〉 loth at the last time and at this time . made known unto thee . John Dee , I do put thee in remembrance , that whereas thou 〈◊〉 say , that thou hadst a portion of money 〈◊〉 thee from the Emperour unto thee ; I tell thee , that the Devil in working in the heart of one of thy enemies ( Cook I mean ) did seek some wayes by his false important ill speeches , in most false manner , unto one that did in somewhat let the Emperour to understand , what he had most falsely , to thy discredit ( as he thought ) to hinder thee , that thou shouldst not come to any help or credit at the Emperours hand . But John Dee , be of good comfort , The Emperour of all Emperours will be thy comfort , and aid thee , and evermore put down thy enemies , that the Emperour ( that thou shouldst have received that portion o ) it shall be so with thee , that he shall have more need of thee , in such wisdome as God shall deliver unto thee ; for thou shalt have no need of him , but onely to keep good will and friendship betwixt him and thee , in shewing thy self friendly unto him , as God shall hereafter give thee plainly to understand . Now , John Dee , I have made known unto thee what Gods will is in this my message . This is the greatest and the most principal cause , why God hath sent me unto thee at this present time . And now I have through Gods mercies delivered this his Commandment unto thee : and for this I have now said and finished . Δ. Blessed be the Almighty God , now and for ever . Gladly I would have understood how much the portion was which the Emperour would have sent me . John Dee , let it go , and speak no farther of it : for thou maist be joyful , whereas it is said unto thee , that he should have need of thee , and not thou of him . Therefore reason no more in that matter . Δ. As concerning Mr. Eccleston . John Dee , in few words I answer thee , He hath dealt with the parties in those affairs , but the chief party will not , as yet , yield any thing to be made known , but doth stubbornly and stoutly stand in his own defence : And Gods Creatures have wrought with him , and nothing he will ( as ye ) yield unto , except that those Creatures should deal so cruelly with him , as it were to pull him apieces : this is his wicked stubbornness . But God will bring the matter to light ; but Eccleston hath not dealt so in the matter as he might have done , he is too too slack in his own cause . Therefore if the fault be in him , then do not blame the Creatures of God. For God could ( as you very well do know it ) command that said Treasure to be brought : but he will not have it so to be , because it shall come by other means among men : So God hath a great care and purpose to do all for your good , to keep matters out of blame and slander of the world , as it might come to passe , if it should come by any other wayes , but by this plot which is laid down to decline . And when it is the will of God that it shall be delivered , God will so perform it , if man will do as he should do , in all reverend manner towards God-ward . And so now I let you to perceive , and to know , that it is not as yet obtained . Δ. Whether hath the other party confessed any thing ? Raph. He hath 〈◊〉 as yet yielded openly : but he hath in secret manner perswaded his fellow , that the matter might be made known unto Eccleston , in confessing of all the whole matter , but the other will not yet yield : but it were better for him to yield at the first , then to tarry any longer , the lesse would be his punishment from God therein . And so I let you to understand , that you shall give God his time to work in that matter at his pleasure , and then shall it be to the good of the owner , and of you likewise . And now I have said . Δ. As concerning the bereaving me of my own goods , I would gladly understand who hath my silver double gilt bell-Salt , and other things here of late conveyed from mee . Raph. John Dee , This is the will and purpose of God to command thee , although thou dost suffer wrong because thy goods be so taken away from thee , yet Gods will is such , that he will have thee to be a peace-maker in this cause : for it is past help to have it again : But as thou art a mortal father , so use that matter as a father , for thy son had it , although he would not , neither will confess it . And likewise for such things of late missing about this house , thou shalt hereafter as plainly know who had them , and how they were gone , as thou dost plainly understand for thy Salt , but thou shalt stay and proceed no further , till such time as I Raphael shall speak further of it , for God will have all things to be done well , and to his best liking . So for that I have now said . Δ. John Dee , it is in the hands of God and his power to send thee such helps as thou dost seek of the Treasure to be brought unto thee , but God will not have it so to be , the while thou art in this place ( England I mea ) for God will not have thee to come into any disdain , or slander might take some advantage against them , but be content with that little that can be made of thy right in the Colledge matters . And furthermore , thou shalt see that God will send thee soon some such small helps by man , that thou shalt have some feeling of help , to help thee whither thou shouldst go ; and therefore I Raphael have now said . Δ .... John Pontoys . John Dee , be not too much inquisitive , but what shall be best to your liking in any good cause whatsoever you or he shall think good to be done for your good , God will put his assistance and help that you shall perceive Gods favour therein . And thus much I have said : at Gods commandment I came , and so on his mercifull goodnesse , and his power , I must presently depart . Δ ... Bartholomews request of George Sherman his earnest oft and dreaming of Treasure to be under the foundation of the wall called De la pry wall , a Nunry in times past within half a mile of Northampton , Sir William Tate his house is within that wall in three parts . That man may lawfully have it , if he take heed in the breaking of the the three places , for it is for the greatest part under the bottom of the wall , and many roots of thorns and trees that will let and hinder the working for it , if he do not work much as slope as you can , to go under the roots , the which he may well and lawfully do . So doing , he may well obtain his purpose ; and now you have plainly understood the truth . The one part of that Treasure was laid by an old Nun , that was of that house , at that time , and one that was her brother , and the other was laid even at the same time , that the same travel the which you took the last day saving one , to know of that battel , it was hid at the same time by one of the Lords that was there killed , and so it hath remained ever since , the one place more easier to come at then the other , but with the favour of God , and in his mercy , that good fortune to be desired at parties hand , it may be had and compassed by the said party . And so now I have made the matter known unto you . And now in the name of the Almighty , and mercifull God , at whose will and pleasure I came , so now I depart in Gods peace . The mercies of God be upon you , both for this life , and for that which is to come , his name be glorifyed for evermore Amen , Amen . Δ. Amen . 1607. Munday 7. Sept. hora 7. Δ. THis morning as Bartholomew had intended to be going homeward in the morning , and I not intending to move an action now , but committed all to God , Bartholomew was spoken unto by Raphael . ..... Command John d ee to come up into this place . Δ .... In the name of Jesus , and to the honour and glory of the most blessed Trinity . Amen . Mittas O omnipotens sempiterne & une Deus lucem tuam & veritatem tuam , quae nos ducant & perducant ad montem sanctum tuum & 〈◊〉 tua tabernacula . Amen . Barth . .... He is here . Δ .... Benedictus est , qui venit in nomine Domini . Amen . The Almighty God be blessed and praised of all good creatures , give praise unto his holy name , for evermore . Amen . John Dee , I am the same blessed creature Raphael , that did appear the last day but one in this place , I am at the commandment of the most highest to come unto your presence at this time , because thou shouldest very well know that I Raphael am very ready at all times , to come , when God shall command me ; but John Dee , I have no long message , at this time , for thou hast Gods full purpose and his will , in what he would have thee to enter into , and because that thou shalt well know that even now at your departing , the one from the other , it hath pleased God to send me to let thee to understand that for this time no more matters ( as concerning what thou art taugh ) shall not ( at this tim ) no more be spoken of , untill such time as God shall appoint , at your next meeting and coming together , that then , if there be any thing , that is not done of you , so far forth as it is in your power to fulfill it , if 〈◊〉 default in you be , I will then put you in remembrance of it , and help you in any thing which you shall doubt of : and if you have any question or demand to ask of me , even now , I am very ready in few words to answer you , and then in his name , who hath sent me ( that is the Almight ) I must return therefore , if you have to ask do it . Δ .... As concerning Mr. John of the Isle of Man , his pitiful case hath moved my compassion . Raph. ... John Dee , assure thy self , that as thou dost most heartily , with a good faith in God , that thou mightest be that man wherein God will most mercifully help his distressed case , therefore I answer thee , that God hath , and he will hear thee , to thy comfort therein , and to the great comfort of the man whom that cause doth belong unto . God will mercifully help the cause so shortly , as his will and pleasure is to be done in it . So much I have said for this . Δ .... I thank God most heartily for his so great mercies . Δ .... John Pontoys , my great friend , earnestly desireth to know his good Angel. Raph. .... John Dee , for thy sake he shall know his good Angel , but let it not be with him hereafter to have a pride in mind , that God hath made known unto him his good angel , for no man upon the face of the earth can have a better then he hath , for Uriel is his appointed Angel from his birth to this day , and so shall continue with him to the appointed time , that God will take his life away in separating his soul from his body , for Uriel hath been under God his deliverer forth of many dangers , and so he shall be his defence under God to his lifes end . And for this , I have made the matter plainly known unto you . Procede . Δ .... Secondly , John Pontoys is desirous to know the end of the Polish troubles . Raph. ... John Dee , in few words , for that matter , I answer thee . Those troubles will somewhat end to his losse ; but it shall be no great matter , so that God will work the case that it shall end to his liking . And thus much for this I have said . Δ .... As concerning the man and the Treasure , I am desirous to know whether he will be content to assign his title to Bartholomew , upon some portion thereof delivered unto him ; and what other he hath made acquainted with the matter ; and whether it may not by Gods good liking be set up without digging . Raph .... John Dee , in all this I hear thee , and I know thine intent herein . That man may be reasonably ruled , but yet he will not put over his title therein ; but he hath 4. that beknowing how the matter doth stand with him , and so much as he doth know , he hath made them to know as much as himself : Therefore assure thy self that he shall be ruled , and that it shall not be as he will. If he will not be ordered in such sort and good councel as I Raphael shall give unto this Bartholomew at that time , that then he shall have no part of it , but I certifie you that he will be ruled ; but onely the others , which I have made known unto you , they will not come to so good course in the matter as he will. Therefore let it rest , I will direct Bartholomew in the matter which shall be to his good , or else it shall not come to his hand , the which you have to know of . And for this , now I have said . John Dee , it is the will and purpose of God , that it shall come by breaking of the ground , because that God will have all things done well , that no discord may break out betwixt the parties hereafter . And so now in Gods name I have said . Δ .... Most humbly I thank and praise Almighty God for his infinite mercies and favour , beseeching him to assist me evermore . Amen . Δ .... John Pontoys would shortly fall to work somewhat , to win some help for mony by distillations and Alchymicall conclusions , till we were otherwise holpen , and we are utterly unable to provide things necessary for lack of sufficient provision of money . Raph. ... Trouble not thy self ( as yet ) with these causes . Δ ... If Captain Langham will lend me an hundred pounds or more , as he promised me , for which my servant Patrick expecteth his performance at this hour . Raph. ... Not ( in such tim ) TO DO YOV GOOD . John Dee , that is the plain meaning , wherein it is said , not to do thee good , because it will be something too long ( for thou art ready for it , if it were now , therefore with all hast , so much as is in Gods will to be done in it , it shall be hastened forward to do thee good . And now I have plainly spoken unto thee in this case , my time appointed of God is at hand . John Dee , thou hast fulfilled two questions , as concerning John Pontoys , look in thy Note . John Pont. Oh that I might be fit to serve you in Bartholomews absence . Raph. ... John Dee , In the name of the most highest I answer thee , to this his desire wherein he doth crave at the hands of God , for to obtain the sight of his blessed creatures ; but hereafter it shall be made known unto thee what God will do for him in that his desire . And now , all power and glory be given to the Almighty who hath made heaven and earth , his name be magnified , and praised everlastingly . Amen , Amen . Δ .... Amen . Δ .... All praise , all thanks , all honour and glory be yielded unto God of all his creatures , now and for evermore . Amen . Δ .... John Pontoys note , which he wrote , and left on my study table , 7. Septemb. The 〈◊〉 . mane . 〈◊〉 it may stand with the will and leave of the Almighty , whose 〈◊〉 be blessed 〈◊〉 〈◊〉 . I would desire to know 1. My proper Angel. 2. The end of the Polish troubles . 3. O that I might be fit to serve you in 〈◊〉 absence . Vnder John Pontoys Note the which is sowed over , is thus written . The place of Basel in the Map of Europe . To the left or next side 2 foot , and about 4 inches Basel City to the edge of the Map below 4 foot and a finger from Basel 1. ARney vah 〈◊〉 gade hadney ox vals , nath gemseh ah orza vall gemmah , oh gedvam on zembah nohhad vomfah oldru ampha nots admancha nonsah vamfas ornad , alphol andax orzadah vos ausoh hansah voh adma wha notma goth vamsed adges ouseple oudemax orzan , unfa onmah 〈◊〉 gousah gols nabad Na. 2. Oxar Varmol pan sampas os al paus 〈◊〉 audsu alsaph oncha , cosdam onzagofes natmamatatp max , oluah von ganse pacath alnoh vor 〈◊〉 〈◊〉 adnay nonsah oxansah Vals nodax vandqueth lan sandquat ox ardanh onzabel ormach donquin 〈◊〉 arpahels ontipodah omvah nosch al 's maut quts , ar mad notgals . 3. Vant ant quah ondreh al 's vrh quanchah orn sandvah loh , audah nol pan , sedmah zvgeh al 's abmicadampaget 〈◊〉 , oxah gethol val axel authath gorsan vax parsah vert 〈◊〉 audamssah getheol , urchan nabadah oxembles armax lothar , vos antath , orse vax , alnoth , other mals olnah gethom 〈◊〉 , allsa . 4. Orgeth or pasquah mzadah vorts , an enodah varsava onch aldumph , auget onsa val galta oth arveth ax pa gesne ovad ax orney aldumbages , Voscomph alze ax , orzad 〈◊〉 〈◊〉 astoh nadah Vortes , astmah notesima goth nathad omza , geth 〈◊〉 ox degath ouda voxa gemnache adnv davsa al 's alst arsah . 5. 〈◊〉 ols 〈◊〉 〈◊〉 max 〈◊〉 doth novamq lath , advat Gotham , ardrivoh astomagel arpaget 〈◊〉 arde 〈◊〉 , ols ( ya ) gem va pala 〈◊〉 orsat nahah odmazen andulphel , ox 〈◊〉 〈◊〉 geth nor uamfah geno daqueth 〈◊〉 〈◊〉 , oh 〈◊〉 , alsah goth necor 〈◊〉 neo alda 〈◊〉 . 6. Vanlah oha demageus ou 〈◊〉 , paphah 〈◊〉 , ozadcha lax ornah vor adme ox Vastmah 〈◊〉 , gamnac o 〈◊〉 ochado 〈◊〉 dridah 〈◊〉 sah , lugho iahat nabscham nohads vandispa rossamod audroch alpoh 〈◊〉 loh asnah gonfageph aldeh lo dah vax orh asnis gad av dan se qua deo , dath vax nograh vox segbat 〈◊〉 . 7. Arni olbah galpa lohanaha gaupumagensah ollo var se darsah goho albvmielamacapaloth who nad veslah vors 〈◊〉 imnony asqvam 〈◊〉 al 's vasmah genda loggahah astmv . 8. Arnah notah lax vart lvhoh 〈◊〉 〈◊〉 〈◊〉 eapraminacah oxandahvah gemveloriphitonpha attamplahnostapha ormaxadahahar orzemblizadmah panchefelogedoh aschah olmah ledoh vaxma . 9. Cans na Cap lan seda ax nor vorza vo . Las pral onsa gem gemah noph gazo na von saulfa nostradg ansel unsa pah 〈◊〉 velsa or alda viax nor adroh semneh 〈◊〉 vandesqual olzah nolpax pahahloth r ax rv 〈◊〉 glminaph gath ardot ardri axa noh gaga leth arde maxa . 10. Carsal mabah nophch alps arford vord vanfax oriox nabat gemnepoh 〈◊〉 〈◊〉 nat vombalnams argeth alloah n phirt lauda 〈◊〉 voxtaf ardno 〈◊〉 labmageth 〈◊〉 almaglo ardet nalbar vanse darto vorts parsan ur unrah vor gadeth 〈◊〉 orze 〈◊〉 vomreh gelpha , 〈◊〉 or nembla ox ar vah su . 11. Zanchevmachaseph , olzaminoah Vals-buraah 〈◊〉 orsapnago darsagnapha nobsiblith armipyth arsepolimitantons Jembulsamar 〈◊〉 〈◊〉 ornaza oldaxardacoah . 12. Semno ah al ehi do a cha da Selpagmodah a da hu ba mi ca noh dam pha gli as cha nor ox om pa mi na pho . lemp , na , gou , sa , pha ne co al pha as pa ge mo cal . na tu rage . 13. Sen gal se quar rus fa glau sur tast ormaca oxinodal ge brah nop tar na gel vom na ches pal ma cax arsess as don sadg asc lan fau che dah nor vi car max coh zum bla xanpha ad geh do ca ba ah . 14. Ar gem na ca pal fax , or nido hab cas pigan alpuh gagah loth zal sa bra dan go sa pax vol san ques tan ondapha opicah or zy la pa a chra pa ma les ad ma carpah oxalps on da pa , gem na de vor guse . 15. Lat gaus sa par sat lasteah lor adah nox ax ardephes nousou andoh gvmzi vor sab liboh ad ni sa pa loh gaho lar va nox ax oho lan sempah noxa Vriah sephah lusaz oldgalsax nottaph ax vernoc arpos 〈◊〉 zem zubah , lothor gas lvbah vom xa da phi ca no. 16. Assotaphe ondah Vor ban 〈◊〉 pa loth agno jam nesroh am algors vrrabah geuseh alde ox nah vors 〈◊〉 amphicato nostrohh admadg or napsv asmo lon gamphi arbel nof amphi on sembeloh aschi nar laffax las doxa pra gem a sestrox amphi nax var sembleh . 17. Angesel orcapacad onz adq ochadah olzah vor nah orpogographel al sa gem na ca pi coh . Ul da pa por sah naxor vonsa rous Erbauf lab dun zaph algadef loh gem vorta oh amph a ho ha za vaxorza lepteh oxor neob ab va dv na ca. pi ca lodox ard nah . FINIS . Notes, typically marginal, from the original text Notes for div A37412-e480 See the Life of Albertus M. 〈◊〉 in Alex. Ald. ed. p. 179. * The Latine Interpreter translates it Domoria ; & I know not how it can be better expressed , though lyable to ambiguity . Tom 11. p. 608. Mer. Cas. Pietas . Voss. de Idolol . 111. 180 , 181. So in my Copy , it may be it should be , vitis & vin . B. Sir Thomas cotton Knight 〈◊〉 . Notes for div A37412-e11220 It may now be here also remembred , that almost three years after the writing of this Letter , I did somewhat satisfie the request of an Honourable Friend in Court , by speedily penning some matter concerning her Majesties Sea-Soveraigntie : under this title . 51. Thalattocratia Brytannica . Sive , De Brytanico Maris Imperio , Collectanea 〈◊〉 : 4. dierum Spacio , celeri conscripta calamo . Anno. 1597. Septemb. 20. Mancestriae . * Although that my last voyage beyond the Seas , was duly undertaken ( by her Majesties good favour and licence ) as by the same words may appear in the Letter , written by the Right Honourable Lord Treasurer , unto your Grace in my behalf , and her most Excellent Majestie willing his Honor so to do . Anno. 1590. 〈◊〉 20. of January . For certain due respects the very Image of the foresaid Seal , is not here in portrature publishd ; the Moto Locus veri sigillis Notes for div A37412-e29090 D. Is Dr. d ee , E. K. Edward Kellet See the Preface . A. L. Green and red . Jesus . Proles ipsius Madini . Madini her six Sisters . d ee . Eseméli . Pronounced Jenville . Nsta . Her eldest Sister . Her Sister is to tell the rest . Junii 2 , 1583. Δ. All things have a name , vide 〈◊〉 Tert. parte libri Eraconiersis de 30 Aeris exercitibus . The summe of our commanded observation . Note 7. Antichrist his saying in the spir it of Satan . Sorrows . Labor . Al. alasky . Notes in Election . O King. Vide tamen de ejus juturo casu in actionibus de Lask . Pride . Moses 7. rod. Sanctum , signatum , ad tempus . Murifri my Calender . Junii 3. The third Tab●e in the first book . Δ The second Table did not serve , & therefore I used the seventh , where all the letters might be had . Junii 5. A meer untruth in every part thereof , and a malicious lye . 〈◊〉 〈◊〉 communia . Note of Determination undeterminable . Note tentations by the Biting worm . A voyce out of my Oratory behinde me . Wrath. Be sorry alwayes . Her attire exfounded . The attire of spiritual creatures . Good Angels . Good Angels our keepers . John Husey , Our uniting . The necessity of Satan working against men . De futuris nisi jussi non pronuntiant boni Angels . A Commission out for Kelly . 1583. The Book , the Scrowl , and Powder . The Book found . The Powder . The si Earths . Mr. Richard Young. Silence . Sathan . Viols ready . Yet awhile . 1583. Marie my maid had angered me on Th●rsday night , with her undue speech . All worldly wisdom vain . Δ Labor improbus amnia vincit . Δ Note 42. or 49. dayes , remaining till the first day of August next inclusive . GALVAH . filiae lucis . Filiae filiarum . An Angeli bo ni in forma 〈◊〉 aliquando appareant ? Angeli 〈◊〉 seipsis neque mares , neqne 〈◊〉 neque sunt . Angetoram Ministeria . Hic Hac home . Galvah . Apparition in the forme of woman . Tritemius rewarded . Smiling . note . Δ. . 1583. J nii 15. Il. Wisdom . d ee , Kelly . Note . A voice out of the Stone . Those men . A voyce from the stone . This Parable , or Prophesic is divers times spoken afterwards in the troubles of England . The Attyre of the wanton youth of the Court. The stout big man. A voyce out of the stone . The wall broken down . The big man. Galvah transformed into a man. A voyce out of the stone . The transformed man. A voyce out of the stone . NOTE . The transformed . The big man. The big man. The woman . A voyce out of the stone . The transformed man. 21. Kingdoms . The End. The Prince Alb. Laskie . The promises are an answer to this question . Charles Sled . 〈◊〉 〈◊〉 〈◊〉 of the Stone . Note . Satan . The Title of the Book . Δ. I understand not this unless-it be the first leaf , being indeed the last , is of the wicked hellith one , &c. vide post 4. Folio . 49. Loagaeth seg lovi brtnc Larzed dox ner habzilb adnor Now Seas appear . doncha Larb vors hirobra exi vr zednip taiip chimvane 〈◊〉 lendix nor zandox . Pray The Elect. Reconciliation . Arguments to prove our Instructors to be good Angels . Mercy . The 〈◊〉 before . This Testimony victory . The first leaf of the book . Note . A. L. Note of A. L. An Oath . Note of General points , and special gifts . A. L. may be present at Actions . A. L. poverty . A. L. Judei . Victoriae . A. L. A. L. An year to come . Hindiance breedeth exception , and sin breedeth hindiance . This Tanfeld served the Lord Laskie . A. L. his annointing . Miracula & signa non sunt petenda à Deo. The Lord Treasures . England . A. L. Every seventh day . Mondayes . Good desires stirred up by good Angels . Distinction of words and accents . The Hotch-potch sup . ante 4. folio . To E. K. E. K. was yet somewhat repining to report modally this creatures good words . Now he came from the aire , he eared towards my west-side , and came and stood by my .... on the Table . He covereth his face . Now he prayeth somewhat in his own language . Now he lieth prostrate . Not that every sentence be used , some distinct in the bowing of his body , or lying prostrate , or holding up his hands , &c. He holdeth his hands upon high . Satisfaction . NOTE . Good Angels are to be used reverently . E. K. Suspicor hoc factum esse ut quietior esset antmns ipsius , E. K. & non eos suspi iendo in 〈◊〉 ejus destruereter . Singula dum profert verha , flammam ex ore evomit . Note . De Sublunaribus Spiritibus . Argeli boni ubi sedes habent . Pene omnium principium interitus . Turaci Imperii ruina . Ne in publicum producite . May 28. 1583. when he began Alb. Laskic his Pedigree . Our locks . Nisi caveas isti , amic . s hoc opus subvertet , &c. It is the Syrian Tongue you do not understand it . — ( to Δ. ) That was with Mr Henry Lee his offered friendship as he confessed after . Fifty pound y●arly to be provided for E K. by John Dee . The Lord Treasurer , and Secretary Walsingham . E. K. his second oath . Trust them not . A. L. Service . The heart . The 〈◊〉 〈◊〉 on a fiery shape . Note the form of a child . Reverence to good 〈◊〉 . 〈◊〉 〈◊〉 . Perhaps 〈◊〉 . Sowle . Evil spirits . Fifty pound yearly stipend . E. K. his wife . E. K. his wives friends . Δ. we use to call it Ecclesiae Triumphans . Note . The Angels were not redeemed . 1. Faith. 2. Hope . 3. Charity . Note this came to passe Anno 〈◊〉 . when he was made Baron of Bohemia Anno 1590. The casting out , and utter displacing of 15 wicked spirits , &c. There arose great raging winde , N.E. almost . The evident help of God at the very minute of danger deadly . Government . Let the Forkots light . Michael . Gabriel . Hath provided you . Finis 〈◊〉 〈◊〉 . Lapped up . Of worldlings . Antichristus . Angliae bene erit propter Δ. ex 〈◊〉 Dei misericordia . These words were much worn out . Δ. All this while we had 〈◊〉 . Finis coronat opus . England . England . Δ 〈◊〉 〈◊〉 〈◊〉 concessa si cuperem , &c. 〈◊〉 . Note . Note . Vide infrà . Supra in fine diei 13. Oct. & saepe 〈◊〉 . A Prophesie of An. 1584 , 1585 1586 , 1587 , 1588. From the North. Vide suprà . At our journeyes end . 1. 2. 3. 〈◊〉 and a 〈◊〉 shall be An 1586 , in January . Δ Ecclesia Christi . Δ 〈◊〉 , staggeting . Note . At length a 〈◊〉 . This Preacher-like Creature , sayeth . E. K. A. L. Δ. Thou shalt be hanged , he said to E K. Declina , à malo & Fac 〈◊〉 . Psalm . Our Calling or Exercise . Note . Of A. L : and our separating hereafter . A voyce . Equus Albus . Vide 〈◊〉 . lib. 4. cap. 9. versu 7. This action in Esdras prophesied of . Vide. An Angel now taking place . * Note , he spake this , pointing down to the great Bible of the Lord Alb. Laskies , upon which the Shew-stone , now , stood . An Oath . A Prophesie . an . 1587. in 〈◊〉 . Antichristus . Si simpliciter , sic annus est intelligendus , si 〈◊〉 septenarius unus , nostrorum annorum 24. sit habendus pro uno anno mystico : vol 42. menses , &c. Perpende . Antichristus : Δ. 〈◊〉 . 42. Antichrist . Superbia . A. L. 〈◊〉 . Elias . Our sign . Δ. They are in Paradise , they were carried upward , especially Elias . 7. Libri 〈◊〉 ipsi Δ. E. K. This sentence is revoked afterward , and the stone dignified . 3. in 4. efficiunt 12. & 3. & in se efficit 9. 〈◊〉 9. in 12. efficiunt . 108. To E. K. Devils . This Doctrine what it teacheth . Reformation . Note this Circle . Δ Infra ; in 〈◊〉 Cracoviensi , Aprilis 21. dixit 〈◊〉 linguam nunquam 〈◊〉 revelatam . Let these two places be reconciled . Five parts of a time . Regnum Christi faturum in terra . Δ. Folio precedente . E K. He speaketh a language to me unknown , and looketh somewhat on one side . Cabalistical in respect of the receiving . Δ. Note , at Prague , Aug. 24. I understood that Sir Henry Sidney was not dead in February nor March , no nor in May last : Therefore this must be considered , Doctor Haget his son told me . You may also mark how the Devil at this time did mis-inform E. K. and so it is possible that this being a lye , was his . CRACOVIA . Note the envy & power of the Devil . The Concord of time . L. vid. Anno 1583. Jun. 16. Super , ante 〈◊〉 folia . Conspiracy of the K. of 〈◊〉 . with the 〈◊〉 against A. L. Nalvage . Two immediate powers . Cracovia . Riches . 〈◊〉 . L. Δ. 〈◊〉 ipsius Palatinae . Why God in his Minister , as a Childe dealeth with us . * 252. Note . Madimi as a tall woman now . Δ. I was sick of an ague , and thereupon did somewhat differ , awaiting also for the Lord. A. L. His help , chiefly , with Coach , Horse , and Money . Δ. Vide Job . cap. 33. ecundum conjecturam meam de tribus modu Divinae Misericordia , 〈◊〉 homines , &c. The End maketh all . Faith. When Faith. Idea . To E. K. Antichristas . In the wildernesse . Raphael : This Doctrine . 48 Keyes , or calls , and their use . Note . Take time while time is , for time will away . August next . An illuding wicked spirit . A voyce on the one side . Free-will . Δ 〈◊〉 Characters . Backward . These calls . 24. 27. 43. E V I I I I. 81. I or F. [ I / E ] Wheresoever O followeth , it may be E or I. Patience . The first Table . The Center Table . 7877. This A may be an A or an O. be corrected it M. Zamran . Call it Zanran . This may be T or D. or OT . Call it CA , [ Δ. two syllables . ] E must come after R : but without number , and so , it is Zacare . Call it Zacar . Lapis 〈◊〉 〈◊〉 projectionis . Aversed . Note Intruders . God his promise shall be performed . The dignification of the Stone . Be multiplied . Gabriel . The holy Ghost . Note . Note this form of 〈◊〉 at this occasion . 〈◊〉 . Laskie . Prayer for A. L. God his gift to Δ in prayer . Prayer . Gabr .... standing said . Globe The numbers after . The first A may be an A an O or an E. Those are two words . Call it Bogpa . Also T Poamal Od. put out the S. Call it Zome . It is called Vep . Nal. .... No , no , a stroke . Call it Loholo . Call it DS. Make a point at S. the A pronounced short . Labiis claufis , [ Span ] [ um um ] ... He bummed twice , signifying two words more , which were not to be pronounced till they were read in practise . There is a point . There is a point , shewing a stroke , called Virgula . P Is distinctly pronounced by it self . Nal. ..... There is a stop , shewing a stroke made straight down thus I a stop . a stop at M. Δ. as Gursam . as purge . Nal. ..... Adjuva me , O mi Deus . a point 〈◊〉 . here a point . Δ. as Holquu . The first Call ended . 60 60 Second Table . The covenant of God. Obedience . Many keyes . Note these three degrees . Faith. A key of the first seven . A sign to make an end . * I had discoursed somewhat with E. K. of the manner of skrimges . Gabr. ...... as I think . E. K. he speaketh hollowly . He. Note . As Pater Antichristi . The wicked spirit said . A voyce out of the stone . Sabaoth . The Serpent laboureth to part us a sunder , and hopeth to prevail . .... 80 you lifted up your voyces . 1 .... and 1 .... sware 1 .... obedience 1 and 1 .... faith .... 102 to him that liveth of your pallace shew your selves to be friendly unto me Numbers . Numeri Formales . P●●lius . Note the property of this Method and Language . Understanding , Perswasion , Motion . Adam . . 〈◊〉 . Note two be true Languages . Adam his speech after the fall . 〈◊〉 22. Lingua Angelica . Lingua Angelica , vel Adamica in suo innocentia S. 〈…〉 . 24. Aprilis . this after noon . Note . An objection . Answer . Good Angels . A Covenant . The Keyes . Linguae & 〈◊〉 . it must be sounded with one breath . Gab. ...... Move not . it may be Vd L or Vnd L Gal. .... mighty is the God of Hosts , amongst his people . Δ. Note . [ Nal. ..... Make a stop there . ] This his and him corrected , were of the wicked his subtile suggestios . Note , 〈◊〉 of God required . 14. Dies mensis Sab. A Child A Hill. Pen , Ink , & Paper . Oriens . Note untill . 〈◊〉 〈◊〉 & sui 〈◊〉 . A marble stone . Strangers , Maris inundatio cum tempestate . Ventus . Ventus 2. Pater vitae . Mysteria 5 Coronarum . Ventus 3. Ventus 4. 5. Terrae motus The Whale came . The Whales mouth . 12 18 Δ 18 〈◊〉 36 21 A Mi●acle . Gab Nal. Gab. Nal. Gab Nal. Nalvage . BLRAHICAANHDL An Hill. He wrote Cognoscat . His life .. ned . Pure vessels . Increduli . His own judgement is to be fulfilled . Characters . Δ. I doubt that I mis-heard somewhat . One 〈◊〉 , and abjured obedience . ... ence . May. 〈◊〉 Δ He noteth some secret discourse , meditation , or prayer , and also action of E. K. as I conjecture . ... am in ... & si . 〈◊〉 ... no : ... s and ... de ... i e d. 〈◊〉 . 7. L. 〈◊〉 . O D. ... no ... reth ... & ... ione 〈◊〉 . Camps 1. 69. 5. Julii so expounded . Cor. 1. ... b. His apparel . A or o. He 〈◊〉 his feet on all these letters . EFAFAFI 〈◊〉 thus 96 Δ. This word is the 25 word backward . 5678. Promise of God confirmed anew . 14 To be received the Monday next . 〈◊〉 A God is not tied to time . .. performance .. meaneth dwelling with him .. se , are mansions .. faithful .. say .. 〈◊〉 . Veste 〈◊〉 opus 〈◊〉 . L. Poison . Turks . Not to 〈◊〉 . A. L. Ad Imperaterem 〈◊〉 est . Return by warning . 〈◊〉 〈◊〉 12 〈◊〉 . The 7 Angels . 91. Good Angels of the Air , or Spirits dignified From the element of the fire to the 〈◊〉 . Note . For a time . Name .. .or . .th . .e . Note and understand this well , how one 〈◊〉 is governed of divers Angels . 〈◊〉 Britan. . .md the Chancelour . .nd Cracow . Mapsama under Gabriel . The 〈◊〉 . Gates Visible Apparition . Note . Observe permission . All taught by Sunday next practise , being called first , then practise . This prayer 〈◊〉 miswritten in this place 〈◊〉 , it should have been written the 22 of May following . 〈◊〉 . Obedience . Faith. * Vide 1. Reg. cap. 2. F. de 〈◊〉 determinatione Dei super 〈◊〉 Levi : Vide etiam . Verba 〈◊〉 . 3. Reg. 〈◊〉 cap. 2. ut 〈◊〉 Dominus sermones 〈◊〉 , &c. Si. For what ? Cave . 〈 ◊〉 〈◊〉 〈◊〉 . Note the second 〈◊〉 or 〈◊〉 of the Highest . The Actions the greatest . Move not from place . A tempting 〈◊〉 〈◊〉 come in place . Δ 15. Sup. .. of this 〈◊〉 Ternary . The ... with ... none ... re : but ... 30. able doubting ½ Δ. I suspect this place to be imperfect . The earthly Globe appearing . .. wardes . .. th 15 Prin An Angel appeared to Ptolomie . ms ... ng ... any .. Poles . Diviniatione . The first of the second . Gold Mines under the Pole Artick . Δ. 〈◊〉 as I think . Under the South Pole. Δ. A wonderful great City . Maspi . Δ. Are under the Regiment that 〈◊〉 chiefly denoteth , &c. * Those words he spake after the Action ended more than an hour in the Chamber before my Study of practice . 91. Names of the world or earthly habitation . * 〈◊〉 Universal Chart of the World. Forte , Cease not or Cease : and that is to be understood From 〈◊〉 you . A 〈◊〉 speech . Our going to the Emperours Court. Δ Perverse . Invitatio Bonorum . The writing of the book by Divine means . The Emperour . Four 〈◊〉 , Vide lib. 19. Septemb. 1. 184. Sulden alteration in this year . * Return warned , as before was bidden , May 21. But he meant not to warn us of any returning as appeareth by the nineteenth book : I herefore with humility that doubt must be moved . Be ready alwayes . Three dayes before our journey to the Emperour . * Vide Junii 4. in fine . * A L. Father . Son. God Holy Ghost . The Calls , or Invitations . Δ. Thursday , Friday , Saturday last , were lost by E. K. his disquietnesse , God be mercifull unto us . GOD. The Devil . 〈◊〉 , misliked of the Devil . Δ. 〈◊〉 praevalescentem : Haec enim 〈◊〉 nominis ejus est . Blasphemies . A punishment of further and longer time yet of God his most mercifull visiting of us . Dealing with Devils . I he Devils 〈◊〉 . Faith. Faith is the Key of mans conscience . The Devil is the picklock . E. K. Very vehemently spoken . A figure of the time to come . Vide lib. 19. Praga , 27. Aug. Vnum ovile , 950. years . Vide 〈◊〉 . cap. 20. Paradise . Paradise was first made , and last to be enjoyed . Regnum Dei mille annorum de quo , cap. 20. Apocalyps . Δ. Antichristus . Dies novissimi isti sunt . The last Prophesie . Bella & 〈◊〉 . Necessity of things , vide 〈◊〉 . Election . The twofold manner of this Doctrine . The shyle for God his Barn. , 〈◊〉 Note , bidding . Our uniting promised . Esau & Jacob. A. L. A. L. A. L. The aptest in the world for some purposes of God. 〈◊〉 † 〈◊〉 , cap. 5. & 6. Michael 〈◊〉 〈◊〉 &c. † Pride of A.L. suspected . Deusignis : nos autem , materia . Necessity . Note . Apt and meet matter . Humility . Perseverance . A great Caveat . We must go to the Emperour . The place for which my Angel of Creation is sealed . Δ. I understand as yet , either the Emperours Court , or Prage , &c. God his jealousie . Exod. 20. a. Deut. 5. a. * To Moses Exod 32 B 〈◊〉 . 9. C The J ws . The unmeasurable love of God toward us A. L. Δ. E K. Exhortation to 〈◊〉 and amendment of life . God. The Lord kept back . The chief Lesson . The essential Characterisation of E. K. his soul , and so the cause of his election . 〈◊〉 〈◊〉 . Of God his finding thee fit in matter , unfit in life . The necessity of the Devils doings . 1 either with good men 2 or with evil men . Testification Angelical of E. K. his Conversion . * An. 2582. Novembris 20. at Mortlake . Vide Maii , 1 28. 2 3 Hyle . 4 5 6 7 The 〈◊〉 〈◊〉 . NOTA. † Unaccustomed absence and silence . The matter made apt . Δ We lest off 〈◊〉 11. Conversion . Confirmation prayed for . The 〈◊〉 of God. Vide sup . The conversion of E. K. 〈◊〉 made 〈◊〉 . 〈◊〉 mediam 〈◊〉 ab 〈◊〉 . This seemeth to be 〈◊〉 Castle in Littaw , where the King now is . The Arms of 〈◊〉 . Δ : There seemeth to be Magical Charactors . The man with the Wart 〈◊〉 . Note , because no wicked power can enter within this stone . Close without any 〈◊〉 , but where their arms are put out . Δ. Fumi 〈◊〉 sunt spiritus qui 〈◊〉 , vocati ante . Δ. Ergo , An. 1581. 6. 〈◊〉 inceperunt die Lunae . The Angel standin at the window , winding up the 6. smokes . [ pointing to Δ. ] A. L. Note . The white Curtain . These Crosses seemed not to be on the ground , but in the aire in a white Cloud . The great Crosse seemed to be of a Cloud , like the Rain-bow . * E. K. and I said now in our talk 〈◊〉 , That God would not visit us but at the dayes of journey taking ( as was last affirmed ) Therefore whatsoever came before was to be doubted as an illusion . He therefore answereth first our doubt , and then to my request he maketh answer . 〈◊〉 Dei. Note this manner of a thing felt warm on the right shoulder . For the glory of God. The malice of Sacan provoketh his own 〈◊〉 when he thought to that the 〈◊〉 might be 〈◊〉 , and the 〈◊〉 confounded . Governours of the Earth . 4 Angeli Terrae . King. 5 Princes . 4 Angels . The 24 Seniors in the Apocalyps . The 〈◊〉 names of God. The Angels of the thirty Aires supra . The use in practice . The higher instructions . On Monday next 25 Junii . A blessing . Red. White . Green. Black. * King. 40. Angels , on the 4 Crosles , attending on the 〈◊〉 16 Angels . Joan. cap. 15. C Joan. cap. 17. 〈◊〉 Vide Anno 1585. Junii 12 Cracoviae . Ave. Δ. Ave. Δ. Ave. † Four. Δ. Da verbum tuum in ore me● , & sapientiam tuam in c●rde meo fige . Δ. Quasi figura de terra re●●vanda . The Table of the Earth . Δ He taketh off the coloured cloaths in due order , respecting the four parts of the World. The Earth . * Vide 1582. 20. Martii . lib. 2. Vide lib. 3. Anno 1582. Aprilis 28. Enoch . 50. Dayes . The title of Enochs books , expounded into English. ●50 Lions , or wicked spirits seducers . Counterfeiting . Wicked Magicians . Devils Characters . The mercy of God to Dee . To Δ. The wicked power expelled out of the earth . NOTE . Characters . A wicked power tempting E.K. This p may stand backward , or forward . E. K. What is the reason of that diverse setting ? — For beginning there it will make the name of a wicked spirit . Δ. So is the name of the first division of the earth in the 29 aire . A voyce to this intent . This is the Table that hath 4. and D on the top , by me so noted . p backword ... or forward-A is arsward . Linea 〈◊〉 Sancti . 〈◊〉 . The 3 names of God in 〈◊〉 . 〈◊〉 Ten faces on the 〈◊〉 . Δ. Another pronouncing of it . The 4 Angels over every crosse of the 4. attendant crosses . The use . 4 Angels over every crosse . Solomon his knowledge . Six Seniors . How to make the Seniors of 7. letters . The encreasing of names with a letter . b a T a — i — A or H. * To make the end of this word . The King his name East . To morrow . Characters or Notes . * Nalvage delivered them , but by the same spirit of God Note . The general of the first table . A bodily and a true motion . Δ. The ninth Chapter may be added , and is of the secrets of men knowing ; whereof there is a peculiar Table . Δ. They be 〈◊〉 names of the Teath air , answering to Caspis , Germania , 〈◊〉 in Africa . Wicked Angels whose names are of 3 letters . 4. Angels above every of the lesser crosses . 〈◊〉 , 16 such in every of the 4. principal quarters . * In the crosse of union , or the black crosse . The 4 Angels serving to this lesser 〈◊〉 . Note . Appearing by one name and doin , by another . Physick . Note . † The 〈◊〉 his name made of five letters . The use of the wicked powers . The Call of the wicked . Note . 〈◊〉 . Constraint . Baatain A , o. Baataivh . Now he speaketh of the second little crosse above , on the right side in the East quarter . 4 Good Angels . Metals . The wicked Angels of this portion . The table of creation . Lib. 4. aliter 5. Bnasp 〈◊〉 〈◊〉 . Transformation . The four Elements . The knitting together of natures . 〈◊〉 à 〈◊〉 in locum . All hand-crafts . Note this rare action of a spiritual Creature . The secrets of all 〈◊〉 . sixteen Angels for Medicine . Note . The blessed Kingdom on earth . The earth . 〈◊〉 , these are here to be learned out . Δ. Maxime calm splendet & manifesta est , in 〈◊〉 coeli & in 〈◊〉 . 〈◊〉 , For the. . I heir 〈◊〉 . NOTA. 〈◊〉 Deo grata & acceptabilis in ipsâ 〈◊〉 . Note this manner of a heavy thing on the shoulder , and warm withall . Δ There was a terririble storm of thunder and rain , toward the end of our yester-dayes Action : which , I said , was somewhat more then natural . Mr. E. K. Penitently prayeth . Δ. It is the second part of the 22 aire . Δ. So is not one letter superfluous , or wanting in the Tables . A Prophesie of things at hand . NOTE . Nova Terra . * Were . Rodolphus Caesar. Nota , 〈◊〉 malerum 〈◊〉 . 〈◊〉 . A. L. Money , provision . In Constantinople 〈◊〉 15. 〈◊〉 . 24 Seniors . Note , This civersity of working . The four plagues , or quarters . The book . A perfect master ready . The twelve names of God in the twelve Banners . Four dayes . Fourteen dayes . Obedient . White linnen vestures . Ga ment and book , onely once to be used . 〈◊〉 than leaves . Δ. Of this wicked 〈◊〉 , E. K. by & by after this Action said . Seeing his name is come to be known ( and not by 〈◊〉 for I had received the Sacrament with Mr. Miniver , of whom I had him , never to bewray or disclose his name ) I will tell you somewhat of him . He appeareth in many forms , till at length he appear in a Triangle of fire , and being constrained to the Circle , he 〈◊〉 form ( as it 〈◊〉 ) of a great Gyant , and will declare before for a month to come which spirits do orderly range : which by name being called , will do their offices , with a few other circumstances used , &c. This , indeed was one , of whom I made most account , &c. Doubts . * Declared by Gabriel and Nalvage . Δ. Pagina penultima 〈◊〉 . Note . Note this similitude well . . NOE . 〈…〉 . H. Faith. Obedience . Humility . A Caveat . Δ. Cum maximis lachrymis haec à me & valde ●ferio ad Rem dicta erant . Post semihoram . Adventus Christi . Our bodies to be cast out into the fields . Prophesie . 1 — 11 12. Regnum futurum . Δ. Be gone to the Emperour . * That hold up the grapes . Satan . Faithful . Spiritus Sanctus . Docepax . Tedoand . Calls . Nalvage is to correct . ocation 〈◊〉 use of the 〈◊〉 . Note . The wicked 〈◊〉 are vile laves . The Treasures of the Earth . Our words to the wicked that keep Treasure . Invocations to be made . The Book . Δ. He meaneth of the left side of the square center of the principal 〈◊〉 : not perfect square , but heteromeces . The Calls to be had in English on Thursday next . Our great 〈◊〉 with God. Dec. His fee of A. L. of 400 Dollers yearly . Gah S diu . The Spirits of the fourth Angle are Δ It is yet a mystery to what book these , and such words have relation , they are in every Call following . That word thou hast not , it is Acam . E. K. Like a cloud covereth between me & the things in the air . Δ 6 2 Sapáb . That is Af that word have not there . Peral you want that word . Nal. ... E. K. 〈◊〉 came between . E.K. His eyes and the shew-stone . E. K Now all the 〈◊〉 are bowed downward . E. K. Clouds . Fortè sic . E. K. Clouds . * Dwelling in the rightenesse of the heavens as continual comforters . Nal ..... Δ 5 1 C. al , that you have not . The ninth . Nal ..... That is P. you have not mark the mysterie . 5 Δ 9 West . Nal. ..... 〈◊〉 And that you have not . Δ. I understand the end of this earth , &c. 4 Δ 8 Ol. That you have not . That is Daox that you have not . 〈◊〉 . ..... That you have not . Nal. ..... Math. you have it not . 6 10 Mian ..... ob ..... That you have not Δ 8 12 Δ 7 11 There is no language for these words in the Call At large . Darg ..... Of the first flame . Sons . Daughters . Nal .... Ol .... Nal ..... Quar. Nal ..... or extreaam Justice . Δ 10 14 Nalvage . Δ 9 13 Eran — 18 [ 14 ] Δ This is the 14 25 I received them in the holy Language . Emod . Stretch forth Δ [ 12 ] 16 Faxs — Faxes or Faxis to be sounded . I find in the Call Taxs. I finde also in some words T or F indifferently used . [ Δ. 13. ] [ 17 ] We have no more now . Hora 12. NOTE . Note , the third of the third Book , which is the seventh , from the beginning , is not yet Englished . Vide post Julii 11. hora 4. There is the Call Englished . NOTE . The great and peculiar mercies of God shewed on us . Genes . 27. Up and be gone . Stephen Bather King of Poland . Note of the death of the righteous now and then Flee . But 10. dayes . Particular Temptations . Provide for this Journey . Spiritus Sanctus . Be gone . Enoch . The Book confirmed . Nal. Ave. It is a king of slate-stone . 50 Dayes labour . 〈◊〉 his prayer to God. One Creatour of all things . A Seer . The Call of Angels . Δ There were no Kings in 〈◊〉 his time ; Consider therefore how to ask this doubt of this phrase prophetical . In 〈◊〉 I find cap. 8. that unjudged Nations had Kings long before Saul his time . Therefore there might be some in Enoch his time : or he prophesied of them . * Ave. That is to say , thrice a day . Thrice a day . What is meant by the phrase or 〈◊〉 〈◊〉 , in respect of good Angels . De secundo adventu Christi . Wednesday following . The Curtain appeared straight way . At four of the Clock after noon . NOTE . 〈◊〉 . Δ. He is one of sigillum Dei , one of the Septenarii whereof , Ave and ... are The Translation of the Call into English. Many enemies bodily and ghostly . Ile . .... Ni , That you have not . Vide Supra . Thursday at four of the Clock afternoon . Nineteen Calls received . The use of these 19 Calls . Ilemese . Ilemese . 〈◊〉 . asper . 〈◊〉 . Note . If. Note . In the same instant . 〈◊〉 Watch-men , Keepers , 〈◊〉 of the earth . kar in palato very much . .... Note . How this One Call may serve the 30. God his promise fulfilled before August . Counsel for preparation . The reading of the Book . The letters . The mysteries of this Book Dwell together . 〈◊〉 pene 〈◊〉 . Be gone . May 21. Mane. Et à Meridie per Mapsama . ... 27 Junii , per A V E. Reg. 1. cap. 15. A. L. His plague threatned . Δ. O most mercifull and just God. Obedience . d ee , Is pardoned . No more secrets of God to be opened to A. L. 10 Dayes . Δ. Fortè . Madnesse procured in the K. and he is now recovered . Δ. A scourge to follow unto us : Lord be mercifull . A. L. Conjectura levicula . Nota de Anno , 88. Societas Jesu . Δ. 72 Angels . Δ. Vide Apocalypseos , cap. 16. sed videtur quod non sequenter ordine , veluti quis ex textu judicaret ; Ast non asseritur hic effusam esse etiamsi saepe & olim vindicatum requirebant illi qui sub altari sunt : nondum illis erat concessum , &c. Sic hic dici potest . Madimi est ex ordine potestatum . * Vide 26. Junii . Mater Madimi . The Rainbow . Apocalips . 4. Faith shall hardly be found on the Earth . Seven Woes . 〈◊〉 Madami , my friend . This name of God is in Satan his Traiterous information to be taken head of . A. L. My wife , children , and houshold must be moved to Grage . Mater Maditni . Trinity . IF . RODOLPHUS . Δ. Either E K V 1. 263. speake not this , or 〈◊〉 omitted to write it at the first . If Dei 〈◊〉 & 〈◊〉 cum Δ. de R. The marvellous beginning of this last time . Mapsama . A paper book to be prepared . Jajurandum ad Dee , pro A. L. Misericurdia Dei super Δ. Cum Imperore Rod. Prophetia de Δ. * Mathei 7. D. New lessons . New books . No dicas coram Angels non est Providentia . 〈◊〉 , siastes , cap 5. * Libelli Monadis Hieroglyphicae Theoremate 20. jam ante 20 annos editi . * D Δ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aliquid deest forte . The Spirit of Pride . This Testimony to be believed upon great displeasure else Heavens of Glory , Chastity , Angels . God to us is the Discloser of his own secrets . Humility . Vriel hath a Tower to build &c. Δ. and E. K. Primus Filius Spiritus Sanctus . Desolatio de qua Propheta loquutus est . Apocalyps . cap. 18. F. Δ. 〈◊〉 . Tempus est tacendi & tempus est I quendi veluti de 〈◊〉 Christi Matth. 17. B. Marc. 9. B Luc 9. B. 12. A. Constat . Et 〈◊〉 〈◊〉 cap. 10. C. Quod in 〈◊〉 audietis , predicate super tecta , &c Luc. 12. * Joel , cap. 3. † Fear not . † Promise of visitation for the 48. great Calls , and the Holy Book wilting and practising . * Legissatio manifesta & in 〈◊〉 〈◊〉 . Antichristi eversio per Spiritum SS . 〈◊〉 . 〈◊〉 Epist. 〈◊〉 ad Thess. 2. cap. 2. An Election or Choice offered to Δ. RODOLPHUS Imp. A Vision . The Garden of Comfort . 1. One of those men saith He meaneth of the first and second which gathered flowers , and of the third . Respice 〈◊〉 . 2. 3. Note . 〈◊〉 sine qua non : & causa proxima & 〈◊〉 ut differunt 〈◊〉 . A defiler of the flowers . The Garden of Wisdom . Three manner of wise men . Fury and Re-Open unto venge . Rudelph the Emperour must be made 〈◊〉 of all . RUDOLPHUS IMPER . 〈◊〉 〈◊〉 sides , 〈◊〉 . 〈◊〉 . cap. 6. Uriel . ..... His voyce . Earth . A 〈◊〉 of our choice made . Prepare . The Promise becometh life . God well pleased . A new promise to Δ. a Camber , vide Anno 1582. 15. Martii . * Δ. Fortè intelligit Rolandum infantem meum cui vitam reslituit Deus ( miraculosè quasi ) Cracoviae , An. 1584. Julii 14. Sed Deus tu nosti quod hoc mihi tam mirum cidetur quam virum Mariae pregnantem censeri , &c. Vide Sept. 21. Misericordiam Dei praemissam . Δ. I must be placed here in Prage . NOT YET Stewards Overseers Labourers . The Lord his visitation is not yet . Time. Δ. Promise to Abraham . Seth , the third sen of Adam . A promise made unto us . The choice misliked . The mercies of God upon us . Δ [ To Prage . ] A sure help promised . Do the Lords Commandment speedily . Note , signes . Δ. I understand not this . Note our unaptnesse yet to be visited , Ecclesiastes , cap. 1. The workman and the work must be correspondent . To Δ. Was said , In fac supra . To E. K. in vide . To A. L. Tu vive . A new choice , by God his great 〈◊〉 granted . 73 and a half Dee his age . Angelus 〈◊〉 , E. K. Aflafben my good argel . Sudsamna E. K. his good Angel . Vita Naturae , Gratiae . Δ. 〈◊〉 King 〈◊〉 did Regnum 4. cap. 20 Note . * Augusti 23. Our new 〈◊〉 reformed choice . A great mercy , and mystery . The former choice renounced . This Day . * 122 87. Amen . Rodolphus . Causa sine 〈◊〉 〈◊〉 Note this phrase of sound . Three movers in man con curring . . Note the manner of the 〈◊〉 〈◊〉 in , or by man. Mundus Humaenum 〈◊〉 , &c. tanquam Cera . Impressio Superior , Humana , Inferior . Pray against Temptation . Impressio praedominans est consideranda . Δ. Per quae homo 〈◊〉 per cadem punitur : qui dixit Ascendam , &c. Jam ex Infernali statu , semper ascendendo tentat . The Answer to the first 〈◊〉 . Δ Satan about this time was very busie with E. K. and declared his name to be Satan at 〈◊〉 . An intended lye by Satan . Reformation of the Records . Answer to the second in a Parable . A 〈◊〉 〈◊〉 8 9. 10. & 11. capita Apocalypseos . Δ. My prayer unto God for wisdom . Wisdom . DEVS Mater rerum 〈◊〉 , idem & Pater . 〈◊〉 sit Deus noster , qui respicit gemitus Pauperum . E. K Not taster of that he seeth , or heareth . Note . Δ How the Angels of the Lord have appeared to . Δ which may seem more certain ( almost ) then as the phrase is 〈◊〉 of the Angels appearing to Joseph , in somnis , vide Matthaei , cap. 2. Answer to the third and fourth demands . Amen . Monday , Augusti 27. One of the 3. spiritual creatures said . He in the middle of the Thre ..... Δ. Rod. his heart is to be turned by God , but I know not the meaning . Δ. Sunt duae literae ultimae in linea Spiritus Sancti in Tertia Tabula . Flagellum Dei. Trinitas & unitas Divina . Filii fidei & non rationis bumanae . Δ. His name is the last 3. letters of the 1. line of the fourth Table . Rod if . Vide lib. 15. Maii 28. 1584. Ga Za Vaa Angeli observantes 〈◊〉 opera & 〈◊〉 . Strike . Note . One of them sayeth . Δ. Of the Physick part . Δ. Note the third Table here meant , is that of the South , as East , West , South , and North , their placing is others . Δ. The three last Letters in the uppermost line of the fourth Table . † Pragae . Satan his exceeding vehement Temptation . Note the cause of this recording . 1 Comfort in time of need . 2 More Comfort in time of need Rod. Note the Original letter it self is in this Book . Octavius Spinola Chamberlain and Stall-Master in the absence of the Officer who is sent into Spain . * Hora tertia 〈◊〉 à 〈◊〉 . Δ Uriel . Books finished . A Stone brought by a good Angel. My message to the Emperour Rodolph done . All the course of our Actions and Visions , nakedly to be shewed to the Emperour . Octavius Spinola . Δ. Note , Vriel his face now not seen of the eye which had highly offended God. E. K. Had on Sunday last been mervallously drunk , &c. Satan . Jesus . † Zach. cap. 3. a. The overthrow almost given . The eye E. K. the body Δ. Δ. By the eye is understood E.K. the 〈◊〉 this action , and by the body is understood John Dee Δ. A V A great white Eagle . I S I O N Δ. and E. K , we are Prophers through God his mercy and sufferance . * Which have not such presence 〈◊〉 . Deus est qui haec 〈◊〉 . A Seal opened . 〈◊〉 13. cap. B. Zach. cap. 13. B. Dies vindicts . Regnum Christi jam stabilietur . A Prophesie against the Clergy . Rod. If Divina 〈◊〉 ipsi Rodolpho 〈◊〉 . An other Seal opened . An. 1588. or which 88 else ? Δ. Fortè leese . * Math. 24. C. This Prophesie then to be known , An. 1588. — Δ. Which 88 ? For I have not yet had ( that I remember ) the year notified to be 1588. nor yet 1688. &c. Fortè An. 1688. This Prophesie is to be known An. 1588. * Malach. cap. 4. B. Elias shall come . Δ. Note two dayes . Rod. The beautifying of Rodolph his seat Imperial . If Vide infra Septemb 22. 〈◊〉 〈◊〉 〈◊〉 . CAVE . Uriel onely in great causes is to be looked for The end of teaching , or instructing thus . Enoch his Tables . The spirit of choice Vide 13. September . Garden of the Lord. Note . This Testimony . 〈◊〉 Domini . Δ. He putteth us in remembrance of our frailty ; and offence committed before noted . E K. His vow of fasting during life . * Factum erat die 11. Septemb. sequente . Vltra non habeo . Δ Further , I have not to say , or do . * On Wednesday . Reconciliation Reconciliation of two sorts . Wherefore Uriel his face is yet covered . 1. 2. Vide supra Septemb. 5. The eye was commanded to be reconciled to the Spirit of Truth . Justitia Dei. Δ. Ab occultis meis munda me , &c. A temporal punishment . Ecclesiae catholicae reconciliari debemus . Δ Accipite Spiritum Sanctum , quorum remiseritis peccata , remit 〈◊〉 eis : & quorum 〈◊〉 , 〈◊〉 sunt : Joannes 20. 〈◊〉 . Math. 16. C. 18. C. Si descendero in Infernum ; tu illic es . Ignis purgationis . The perfect assurance by Christ and his Church or Spirit . * Math. c. 5. D. Δ. . Δ. Now he answereth to 〈◊〉 request first propounded . Rudolp . If. Spiritus Electionis quid sit vide pagina sequente . Rodulp . Spiritus 〈◊〉 . If. Δ. From the East , Comfort and Triumph . Rodolphi soboles in 〈◊〉 generationem . If. Secresie required . Addere Deo quo modo bonum est : 〈◊〉 infra . Spiritus Electionis supra Sept. 5. Δ. I spake this to E. K. D. Curtz . Δ. Frankly as my term was in my first request , or question this day made . Δ. Studiorum meorum scopus . Rodolph . My counsel to Doctor Curtz . He also said that in the former my Records that I had noted many a ly , and untruth . Note , the Emperour enclined to 〈◊〉 , &c. I suspect the Doctour doth not deal sincerely . Trinitatis Lux & mysteria per Vrielem revelantur . Mendacium Obstinatum 〈◊〉 . Objectio . Solutio . Mendacium . Ecclesiae Dignitas & Authoritas . Reconciliation to the Church . Wilfull silence . Δ. Finalis inpoenitentia . Testes Angelici . Froward silence . * Psal. Ito ad Ecclesiam . Δ. Voluntary 〈◊〉 is contrary to froward lence . Aures Dei , Manus 〈◊〉 Vide de Lazaro , Joh. c. 1 * Act. 3. Supra . † More assuredly . Contra Rud. Contra Curtz . Δ Fecit quod illi injunctum 〈◊〉 . Pactum misericordiae divinae cum Δ. Sathanas . * Ne magnitudo revevelationum extellat me , datus est mi hi stimulus carnis 〈◊〉 , &c. Paulus ad Corinthios secunda , cap. 12. England pardoned for Δ. his sake . God will give me England , that is to say , spare it from distruction for my sake , &c. England . Δ. Our good return into England Δ. Perhaps , spiders flying in the aire , are carried by strings of their own spinning , or making , or else I know not how . Rud. I remained for the most part in Bohemia , and in the Empire , till 1589. A.L. A. L. Came to us to Trebon , in Bohemia , An. 1588. post captum Maximilianum à Polonis , &c. Rud. Num. 11. Psal. 77. A Letter to be written unto Casar . Lapis Philosophorum . A special gift in healing by the shew in this stone . R. Peribit . Benedictio Dei sit super nos . Supra . 〈◊〉 fac . A Letter to Rudolph the Emperour . Eruptiones 〈◊〉 ex Terrae motibus . Lapis Philosorum . Caesar futurus . It is a saying of Madimi , Junii 26. 1584. Cracoviae . Ernestus Frater Rudolphi . Δ. Blessings offered are promises with conditions . Gold , ex lapide Philosophorum . 〈◊〉 crudelis , terribilis , inaudita . Note . God in mercy , wisdom , terror , miracles . Vox Domini ut hominis futura nobis audibilis . Consiliarii Casaris . R. Possessus Belzagal Cacodamon Turcarum . * Turkish , or Rudolphus Raether . My books from Poland . A. L. Deus habitat in 〈◊〉 & nos in 〈◊〉 . Image Christi Paulus ad Cor. cap. 15. F. * . † . * 〈◊〉 . † 〈◊〉 . * 〈◊〉 . † . * 〈◊〉 . † . * . A Spiritu Dei sumus ducti ut Domino 〈◊〉 Domino Gulielmo de Sancto Clemente , 〈◊〉 Regis legath heae aperiremus cui mercedem dabit Deus . * D. Jacobo Curtzio Consiliario 〈◊〉 . Δ. Quantum memini in Sibyllae oraculis Graecis & Latinis facilis per 〈◊〉 , 〈◊〉 〈◊〉 Vrielis 〈◊〉 ill 〈◊〉 〈◊〉 sunt 〈◊〉 ad 〈◊〉 . Vide & 〈◊〉 ascribe . Prophesia de MICHAELE . * Math. cap. 5. 〈◊〉 ipsorum est regnum coelorum , &c. Δ. Erit cum Caesare . I understand not this , how it is , or shall be verified , or with which Caesar. Domini Legati Regis 〈◊〉 Responsum . A Copy of the letters desired . E K 〈◊〉 to go in o England as he pretended . Poverty . D. Curtz . D. Curtz . Vriel . Gabriel . 〈◊〉 〈◊〉 mea 〈◊〉 periculosus . Gabriel : The robbing God of his honour . 〈◊〉 Argeli 〈◊〉 . . . Vigor 〈◊〉 . 〈◊〉 . Pabula . Δ. . If. Nos mundi Inimici esse debemus , & mundus nos odio prosequitur propter Deum . Gabriel . 〈◊〉 〈◊〉 super Δ. Nota causam acerbae increpationis istius . Here placing . 〈◊〉 〈◊〉 Misericordiae capax . A voyce from an uncertain place . There were some wicked 〈◊〉 vexing E. K. from 〈◊〉 quietly . E. K. * Sept. 21. in fine . Radiatio 〈◊〉 , vigor elementalis . Deus 1. Angelus 2. Anima hominis , 3. Infectio anima . Impretas . Tres magicae causae . Stella . 1. Cibus . 2. Mixtio . 3. Attractio 〈◊〉 contagiosorum . Medicina vera . 40. Dayes . True Gabriel : verus Gabriel . Abstinnentes & purgati à 〈◊〉 . Responsum votum . Auxilium & 〈◊〉 Dei. Janae 〈◊〉 meae 〈◊〉 perticulosus . ☉ Virtus . Febri laborabat Mater uxoris ante conceptienem . * For , so , the soul is sent in , to Δ. Of Jane my wife . * Forsan , vasa seminaria . She he it . Excrementa bina . Spiritus caloris . The breathing or vapouring heat . Vxor jam pragnans est . Imagination . The physical remedy . 〈◊〉 , Reconciliatio . E. K. His malitious tongue against God his good Angels . If. 〈◊〉 . 〈◊〉 〈◊〉 are long in 〈◊〉 . Fel 〈◊〉 , 〈◊〉 vinum . 〈◊〉 . * O Kelly , Kelly , Confirmation of the Prophesie . The manner of blessing Prophetical . E. K. Intending to depart , and I not knowing . My wife not to go now to Cracow . Vriel our House-keeper . A. L. Against Laskie his enemies as in the former practice was taught . Δ LEVANAEL as may appear Febru . 5. post ; ultima parte . E. K Note , The House is round without and square within . 1 Fire . 2 Water . Here is a blank , or void space in the Original Copie : but no figure . Here is a blank , or void 〈◊〉 in the 〈◊〉 〈◊〉 : but no figure . 3 Aire . Here is a blank , or void space in the Original Copie : but no figure . 4 Earth . One of them said to the man covered with Hair-Cloth of Ash colour . Timor Domini Ascension Separation 〈◊〉 In Christ we may become Innocents , and be born anew . Temptation . Kings . * Victoria nostra e●● . Ministri veritatis . O magna misericoardia tua , Domine . Prophetia 1589 1590 1591 1592 The Harbour we are in . To Rodoldh , and Curts . Note * I promised the stone . A way of 〈◊〉 . Together . By degrees . Simplicity . Innocency . Mysteries . Ignis vivificans . 〈◊〉 P. 〈◊〉 as . Δ Note this VISION . Earth of a tawny colour . Water . Green. Red. 1 〈◊〉 Woman . 2 A Child . 3 A Woman with child . 4 An old man. An 〈◊〉 . An Oath . E. K. thought this is ignotum 〈◊〉 ignotius . Δ Corrected thus afterward E. K. He speaketh , & casteth 〈◊〉 arms abroad swiftly . [ 〈◊〉 ] Δ This was added & corrected afterwards . He speaketh swift . Liber Enoch Six words . Six words . Animal , Vegetable , Mineral . Omne verum vero 〈◊〉 The use and 〈◊〉 of the former Lessons . Note Note The place of words and letters . The number of words and letters . The joyning of number and place . Cabalistically Δ These E. K. very quickly had received ; after my going , by shew of bright light representing the numbers upon his paper . But it was a Sophistical shew , 〈◊〉 may appear after . Δ I was very sick suddenly , and was constrained to leave off . Δ 〈◊〉 ; proprium solum officium faciat . Officio unusquisque fungatur proprio . Mercy and Grace . 87 Note . Note . For a new Revolution The beginning of another . 〈◊〉 . Hell. If But if World. Δ 〈◊〉 , the lowth . Δ Our office appointed . De 〈◊〉 asciscendo vidente & 〈◊〉 Domini 〈◊〉 . 〈◊〉 . Angels Mens souls . Creation of man. Anima hominis Esdras book . Note 〈◊〉 the souls spiritual increasing . A 〈◊〉 Mystery . Δ So that it may be said , that Deus quasi creando , & home quasi generando , 〈◊〉 humanam 〈◊〉 . The Trinity distinct . Earth . Note . In faith & 〈◊〉 . The remembrance . Christus potest esse ubique . Δ The words of Consecration pronounced . Sub forma panis . Ars Sancta . GE BOFAL . Prima Porta libri sancti . 48 Portae Sapientiae . 〈◊〉 〈◊〉 Deo , summa Sapientiae Porta . Multiplication . Dignification . What hath been taughs . What yet lacketh . Pride . Self-love . 〈◊〉 . . Δ Make clean 〈◊〉 . 13. 〈◊〉 . A 〈◊〉 of the 〈◊〉 very 〈◊〉 . Δ . 〈◊〉 . 〈◊〉 . 〈◊〉 〈◊〉 . 〈◊〉 own judgment is to be laid aside . Δ Through E. K. to be satisfied . Δ Ad 〈◊〉 〈◊〉 〈◊〉 omnium fidelium , 〈◊〉 〈◊〉 . Δ In Ecclesia 〈◊〉 . A promise to E. K. of great importance . A. L. A. L. Non 〈◊〉 in 〈◊〉 〈◊〉 . A. L. 〈◊〉 bonum Angelum jam 〈◊〉 habet 〈◊〉 : Habuit 21. Ultimum consilium . 〈◊〉 〈◊〉 . Δ Lib. 2. In 〈◊〉 〈◊〉 . Shortly after . A voice . A voice out of the white . 10 branches cut off of the grafted tree . A voice from the top of the stone . Regnum Dei 〈◊〉 terris 〈◊〉 stat . 〈◊〉 Kelly Seven more . A voice . If Patience . Afflictions . 〈◊〉 . 〈◊〉 . A mundo & . Love. * Δ E. K. did confesse that he thought so at this instant . Penance . The Church . Ad Ecclesiam Catholicam confugiendam . 〈◊〉 Mater . Madimi . After half an hour . Consilia Dei. Imprisonment conspired against me . Δ The way is prepared by A. L. Sapientia divina nostra 〈◊〉 esse stella 〈◊〉 in hec mari magno . 〈◊〉 from Prage . The words of the Conspirators . Spiritus 〈◊〉 nobiscum . A. L : Dayes . Books to be hidden . Houres . A Vision . A Voice . Note the reason why a 〈◊〉 is 〈◊〉 more credit . Madimi . d ee . Red. The destruction of Rodulph . St. Δ All conditionally to be understood . A. L. Emericus . Sontag . us . The 〈◊〉 . Note . Annuate their doings . Δ Belike he was studying in Dunstons book & Tables whereof he made me not privy . Yet if . Donum Dei. Together . If. Infans baptizandus . Mich. Michael . If he continue . If Prayer . Three sheep . Note E K. had said , let them give me somewhat , or some thing beneficial to my mind or body ; and then I wil like the better of them . Δ The fall of Angels . A King his messenger to be 〈◊〉 for 3 causes . The Angels good will toward E. K. Δ E. K. said he would not allow of their doings & coun sels , unlesse they were allowed of and confirmed by the Priest , to whom he would confess himself . The authority of good Angels is greater then the autho rity of the Pope . Note of the Jews . 〈◊〉 Churches Triumphant and Militant . 〈◊〉 quid ? Δ E. K. had said , let them give me somewhat 〈◊〉 to my body , or some wisdom to my minds be hoof . A Prophecy . Δ Fortè P L. significat Philosophorum 〈◊〉 . This we had not yet . NOTE . Thrice . The fruit of the Philosoophers stone . The divers commodities of the Philosophers stone known . Table-talk of poverty objected to us . Δ He said before it was Gold : The first time of three before spoken of . The title out actions . A promise to Jane her children . Of Necessiry . Note , One storm is yet to come . Δ Huic sexui scilicet muliebri . Numerata divina . Nescimus quis nobiscum loquitur . 3 〈◊〉 cap. 〈◊〉 . c. One man : E. K. Veritas . 1 Esd. ch . 4. 33 , &c. An apt Skrier is sanctified . Nota. Notethe manner of Justice . 〈◊〉 〈◊〉 2.24 . 〈◊〉 〈◊〉 misericordia . Blasphemous rebellion . 3 〈◊〉 cap. Actionum . Signum quo 〈◊〉 esse possimus quod Deus Satana franum injiciet . Nota. Caviat E. K. 〈◊〉 . Veritas . * Equus albus . Apoc. cap. 19. B : Nostra vocatie magna . d ee sup . Parabola de nobis duobus : Primitiae & Decimae . 〈◊〉 Peter . 〈◊〉 〈◊〉 . Vota nostra . Actor . Videus . One body . 〈◊〉 . It is ascribed to my negligence , that I have not the practice of 〈◊〉 his Book . Sigillum 〈◊〉 . Liber Enoch . Note this Role . Liber Enoch . Polonia . Hortulanus noster Christus 〈◊〉 spero . 〈◊〉 & pax Dci sit Super 〈◊〉 . The white man. If Note my great offence . Δ Lasky his letters came on Friday last . Δ Pardon , pardon , pardon , ô God , thy judgments are just . A sentence of punishment yet 〈◊〉 be 〈◊〉 . Pardon . Δ 〈◊〉 dayes the 〈◊〉 is to be 〈◊〉 . Michael . Δ Forte de 〈◊〉 . L. 〈◊〉 . A woman . Nostrum 〈◊〉 〈◊〉 Stephanum Regem . 〈◊〉 30. Qui 〈◊〉 gubernant & 〈◊〉 〈◊〉 Tribuum . Vide Anno 1584. Maii 21 1584 Juni 20. de 〈◊〉 Aerum . Δ In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tractant 〈◊〉 , at in 30 〈◊〉 〈◊〉 〈◊〉 non sunt tales 〈◊〉 cum nobis 〈◊〉 est . 〈◊〉 21 〈◊〉 , 1584. Ed sent into 〈◊〉 . * Δ What should I then think or both them . * Gregorius , Jordanus , Venitus . * 1585. Aprilis . Our actions to be cut off for our 〈◊〉 . 〈◊〉 : Prepheta . Domina acceplatio nostrerum 〈◊〉 . A. L. Anno 1583. 7 〈◊〉 . 〈◊〉 〈◊〉 10. If Tres impiae Nationes data , St. Digitus 〈◊〉 . Mensa 〈◊〉 . In meo 〈◊〉 Lapide 〈◊〉 . [ O ] Note . Maii 21. Tuesday . 〈◊〉 data , Anno 〈◊〉 , de Stephani 〈◊〉 . Hodle 〈◊〉 〈◊〉 A. L. 〈◊〉 , 〈◊〉 & litera . Joan. 19. E : Acts 13. E. Luke 24. * Cap. 1. Apoc , * Acts 10. Acts 11. Δ 2 Ad Cor. c. 12. * Acts cap. 8. Philippi cor à loco in locum per Spiritum Dei. In lapide qui * A. L. E. K. * Δ & E. K. Anglice omnia dict a erant usque ad verbum ab , &c. Δ Latine baec sunt 〈◊〉 dicta . Δ Nota quod haec Stephani Regis reprehensio incipiebat Latine , ab haec dictione verbum quemadmodum praedixit , Maii Cracoviae * Forte Vriel . Bohemia . ●gomet ulter existamt vide Junii 24. Anglice hoc dixit . Δ As the 〈◊〉 and 〈◊〉 knew not the time of their visitation and so are these dayes shadowed in the Israclues acts , &c. * Exod. c. 19. be 〈◊〉 Fides . A Moses . Haec 〈◊〉 verba Stephani Regis cum quo 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Genes . 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ilimese . 〈◊〉 infra . Responsum primo Stephano Rege . 〈◊〉 the Emperour . For us both E. K. and Δ Fides . Genes . 23. D 〈◊〉 〈◊〉 〈◊〉 à responsis petendis . * Δ I had set S. K. at the usual Table , in our secret study , and had 〈◊〉 my usual Shew-stone before him . A Vision . Liber cum 7 sigillis . Emet tau . The angel with the Book . Δ Visitatio Justitiae 〈◊〉 . Judaeorum . 〈◊〉 . Veritas prevalebar . Malitia , Mundama , Pompa , & 〈◊〉 . Reason . Ecclesia 〈◊〉 . Lather . Casvin : Wilfully , Obstinately erring . The definition of an Here tique . The Pope is not Antichrist . Antichrist . Claves Coeli 〈◊〉 datae . Remember 〈◊〉 amending of this place . 〈◊〉 belong eth . * Acts 23. A. Nullus . An usurper . . . . Pranciscus Pucci . Judicium incipiet à domo Dei. Filius , Servus . Videntes olim , qui Prophetae postea dicti . * Matt. cap. 16. C. D * Act. 23. A Malae fidei possessor . Matt. 7. a 15. C Mar. 7. C Vox haec 〈◊〉 multum 〈◊〉 . 〈◊〉 . 9. C 1 Petri 4. D Angelica vox . Augelica vox . 〈◊〉 à Rosenberg . Consilium . De Imperio Ro. & Regio Bohemiae . Time yet . Δ The voice so expounded it after at my request . Anno 88. 〈◊〉 〈◊〉 D. 〈◊〉 . * From good Fryday . Our Heavenly Kalender of six moneths Action . The rest red Books to be most closely kept until the sixth Action . Domini miraculum 〈◊〉 〈◊〉 est temendum . 〈◊〉 à 〈◊〉 . 〈◊〉 est 〈◊〉 〈◊〉 . E. K. and Δ together . Adam of 〈◊〉 〈◊〉 Chancelor . . Vox 7. Δ I asked which Fryday . Votum & promissum Wilhelmi 〈◊〉 , Vice-regis Bohemiae . Julius Ascanius septima à Verdeman . Δ Admonitio . 〈◊〉 〈◊〉 nostri . Mr. 〈◊〉 Pucci . Anno 1586. Maii 6. A bait . A spie . The superscription of the Letter without . Remember Fr. Pueci his own hand writing hereof is kept in a lether bag by it self , to be the more safe and ready to be shewed without shewing of this Book . * Ab Anno 1581. Δ Anno , 1583. * Anno , 1586. 30 〈◊〉 . * Anno , 1586. 10 Anno. 〈◊〉 , 1586. 〈◊〉 . 4. Fifty 〈◊〉 . Pucci infidelitct manifestissima facta : Videlicet , that is miraculous that Virgo in primo cum viro congressu conciperet . Praesumptio . * Vide scriptum illius de nostro 〈◊〉 Romano , &c. I. D. 〈◊〉 . 4. 12 , 13. 〈◊〉 . 23 , 28 , 29. Anno 1586. Die 19 Septembris . Die Veneris sexti mensis fine a die Veneris ante Pascha à meridie hora 3. 〈◊〉 . Locus sanctus contaminatus : . 〈◊〉 〈◊〉 . 〈◊〉 secundus . Franciscus Puccius . Aprilis 4. Mane circa 8. * Illas cum 12 〈◊〉 & illas priores ad 〈◊〉 . 〈◊〉 . * Requies cessatio sabbatum , &c. Sabbath . The use of the Powder . 〈◊〉 〈◊〉 . The ounce & the half wch W. R. hath is to be multiplied . Caesar : reddenda quae sunt Caesaris . The L. Sobcovitz the Land-Hostmaster . Justice against Pople . 〈◊〉 . The Lord Czotek Schonberg . Δ He alludeth to the spies of the holy land for the children of Israel To the question of 〈◊〉 sending to . R. spondet Articulo literarum suarum , an Caesari ex pulvere aliqua sit danda portio . Jane my wife . Ed. K. uxor sterilis illi erat . † At Mortlake , 1583. De Thoma Keleoaegroto Our mutual participating one with another . 18 Aprilis futura die Saturni . E. K. told me that he had all the Lent praid once a day at the least , that he might no more have dealing to skry . Arthur d ee pragus ann . 1585. Unleast , &c. The Powder Oratio pro Arthuro qua in exercitiis suis uti debet mysticis . Aprilis 16. I. II. III. Thursday a 〈◊〉 circa 3. 〈◊〉 . Sight and hearing promised . 1587. Saturday Aprilis 18. 〈◊〉 〈◊〉 testimony to be had herein . Δ. A 〈◊〉 granted doth not a brogate a Law , 〈◊〉 doth 〈◊〉 the force of the law in it self otherwise . * Arthur was 〈◊〉 〈◊〉 〈◊〉 and E K. law one in a long white garment 〈◊〉 as though he would 〈◊〉 him . He was very sick for the time . 〈◊〉 . S. Paul 〈◊〉 . Good Angels . The wisdom of God , of us 〈◊〉 comprehensible . The 〈◊〉 pillar Unity . An offer of every 7th day to be taught the secrets of the books received . The holy books delivered . Our works to go on . The Lord Rosenberg . The powder here . If Omniareponenda . Caesar & Papa brevi nos infestabunt denno . If 〈◊〉 was the deliverer of the powder to E. K. at the digging in England . Note , unleast conditionally . Q. El. K. Phi. England . Fr. Garland Edw. Garland . Enochs Tables . Antichrist . Ely , Enoch . Johannes 〈◊〉 God our Protector . 〈◊〉 . Garland into 〈◊〉 . Refuse 〈◊〉 home . my old 〈◊〉 . Ben. About 2 of the clock after midnight 〈◊〉 〈◊〉 . April 20. Δ. I perceive that commonly one is to be abated of the number . * April 22. at night . The women . An actiou required by the women . Aprilis 24. Friday . 〈◊〉 . The Law & the Gospel . Δ. and E. K. a figure of 〈◊〉 people to come . Δ. * He answereth to a phrase of my prayer or discourse . This doctrin is not to be published to any man. Note . Un us pastor & unum 〈◊〉 . Conatus 〈◊〉 . Moses . Sterilit as Terrae . The shew of 4 trees , what it meaneth . Pectorale cum 〈◊〉 & Thummim . Num. Our unity of what importance it is : est finis 〈◊〉 〈◊〉 futurae . The ancient token and watchword foreshewed us : Arise , come and see my judgements . Aprilis 18. ann . 1587. Aprilis 20. no 〈◊〉 profunda * Before at this mark . May 6. Wednesday , a Meridie . Wednesday morning 〈◊〉 20. 〈◊〉 Christus . 〈◊〉 . Figuration All things one . A Covenant Potentia magna ex deo futura . Figures . * This was said because I had pawned my soul , upon my avouching the spiritual creatures which have dealt with us , to be of God and good : which my bargain E. K. had by word & writing , disdainfully charged , and of late threatned mewithall . The secret servants for God. Sapientia & potentia in Deo. Carpio . Friday afternoon about four of the clock . Lapi dis sancti restitutio . Equus albus Sum. Cherubin . The four . Δ. E. K. I. K. & I. Δ. A blessing for obedience according to faith . Preparare nos met debemus . Salutatio prima . Secrecy from women . A book 3 inches . Secrecy required . 〈◊〉 prope est . The book divided . Ad 〈◊〉 Dei factus erat . The conceiving the exposition of our former books . The good will of God. Adam his knowledge . The Apostles . We. An hundred 〈◊〉 limited every 7th day . Personal apparition . The understanding of such things as have before time been delivered us mystically . Silence untill . Power to be given us . 〈◊〉 〈◊〉 an . 1583 mensis die , of his divers spotted 〈◊〉 . Note and remember . Entrance inthe 4th . and 5th . heaven . Δ O Lord I thank thee that thou hast accepted my patience . 〈◊〉 30. The books of Dunstan and the powder . Δ. Mense 10. forte mense pro ann . erit . A Prophesie Mense 13. Poland . Mense 16. Bohemia . Germania . Italia . An. 1589. Bohemia . Antichristus Untill . Revenge . [ 10 ] Westminster Three Kings in Kings-street . 〈◊〉 the 10 〈◊〉 , 〈◊〉 9. John 〈◊〉 . Long life . Δ Si Deus 〈◊〉 quis contra nos . Miracula . James A Voice . 〈◊〉 〈◊〉 . Jesus Christ Mr. Eccleston . Raphael his inferiours . The Treasure . Raphael his commandment . How they will & shall yield . Δ. By this The Window to be brought in , &c. 1 2 3 〈◊〉 domum . Vid. Arbatel . 500. 300. A voice to Bartholomew . Note . 〈◊〉 Pontoys note .